T22n1429_四分律比丘戒本
大正藏第 22 冊 No. 1429 四分律比丘戒本
No. 1429 [No. 1430; cf. No. 1428]
四分比丘戒本(並序)
西太原寺沙門懷素集
夫戒者，乃是定慧之宏基、聖賢之妙趾，窮八正之道、盡七覺之源。然既樹五制之良規，傳須獲實；揚六和之清訓，學者知詮。竊尋流行，總有四本。據其理雖復同，會其文則有異。致使弘揚失於宗敘、修奉乖於行儀，虧鹿野之微言、紊龍城之要旨。故今詳撿律本，參驗戒心，依于正文，錄之如左。庶使順菩提之妙業，成實相之嘉謀，作六趣之舟航，為三乘之軌躅者也。
四分律比丘戒本
後秦三藏佛陀耶舍譯
稽首禮諸佛， 及法比丘僧， 今演毗尼法， 令正法久住。 戒如海無涯， 如寶求無厭， 欲護聖法財， 眾集聽我說。 欲除四棄法， 及滅僧殘法， 障三十捨墮， 眾集聽我說。 毗婆尸式棄， 毗舍拘樓孫， 拘那含牟尼， 迦葉釋迦文， 諸世尊大德， 為我說是事， 我今欲善說， 諸賢咸共聽。 譬如人毀足， 不堪有所涉， 毀戒亦如是， 不得生天人。 欲得生天上， 若生人間者， 常當護
【現代漢語翻譯】 現代漢語譯本 《四分律比丘戒本》
西太原寺沙門懷素集
戒律，乃是禪定與智慧的宏偉根基，是聖人賢士所遵循的微妙足跡，它窮盡八正道，探尋七覺支的源頭。既然已經建立了五篇的良好規範，傳授就必須獲得實際效果；弘揚六和敬的清凈教誨，學習者應當理解其真諦。我私下探尋流傳的戒本，總共有四種版本。從道理上來說，它們雖然相同，但具體文字卻有所差異。這導致了弘揚時偏離了宗旨，修行時違背了儀軌，損害了鹿野苑（Mrigadava，佛陀初轉法輪之地）的精妙言論，擾亂了龍城（Nagarjuna，龍樹菩薩）的重要思想。因此，現在我詳細檢查律本，參照驗證戒心，依據正確的經文，記錄如下。希望能夠順應菩提的微妙事業，成就實相的嘉美謀劃，作為六道眾生的舟船，成為三乘行者的軌範。
《四分律比丘戒本》
後秦三藏佛陀耶舍譯
稽首禮敬諸佛，以及佛法和比丘僧眾， 現在演說毗尼法（Vinaya，戒律），令正法長久住世。 戒律如大海般無邊無涯，如珍寶般追求沒有厭足， 想要守護聖法的財富，大眾聚集起來聽我說。 想要去除四種根本重罪（Parajika，四棄法），以及滅除僧殘法（Sanghadisesa，僧伽伐尸沙）， 防止三十種捨墮（Nissaggiya Pacittiya，尼薩耆波逸提），大眾聚集起來聽我說。 毗婆尸佛（Vipassi），式棄佛（Sikhi），毗舍浮佛（Vessabhu），拘樓孫佛（Kakusandha）， 拘那含牟尼佛（Konagamana），迦葉佛（Kassapa），釋迦文佛（Sakyamuni）， 諸位世尊大德，為我說這件事， 我現在想要好好地說，各位賢者都一起聽。 譬如人毀壞了腳，不能有所涉足， 毀壞戒律也是這樣，不得以往生天界或人間。 想要得以往生天界，或者轉生人間， 應當常常守護戒律。
【English Translation】 English version The Four-Part Vinaya Bhikkhu Pratimoksha
Collected by the Shramana Huaishu of Xitaiyuan Temple
Precepts are the grand foundation of Samadhi and Prajna, the subtle footprints followed by sages and worthies, exhausting the Eightfold Noble Path and exploring the source of the Seven Factors of Enlightenment. Now that the excellent regulations of the Five Divisions (of the Vinaya) have been established, transmission must achieve practical results; propagating the pure teachings of the Six Harmonies, learners should understand their true meaning. I have privately sought out the circulating Pratimoksha, and there are four versions in total. Although they are the same in principle, their specific wording differs. This has led to deviations from the original purpose in propagation and violations of the proper conduct in practice, damaging the subtle words of Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma) and disrupting the important thoughts of Nagarjuna. Therefore, I now examine the Vinaya texts in detail, compare and verify the mind of precepts, and record them as follows based on the correct scriptures. I hope that it can accord with the wonderful cause of Bodhi, achieve the excellent plan of true reality, serve as a boat for the beings of the Six Realms, and become a model for the practitioners of the Three Vehicles.
The Four-Part Vinaya Bhikkhu Pratimoksha
Translated by Tripitaka Buddhayasas of the Later Qin Dynasty
I bow my head and pay homage to all the Buddhas, as well as the Dharma and the Bhikkhu Sangha, Now I expound the Vinaya (discipline), so that the Proper Dharma may long abide in the world. The precepts are like the sea, boundless and without limit, like a treasure, the pursuit is never satisfied, If you wish to protect the wealth of the Holy Dharma, gather together and listen to what I say. If you wish to remove the four fundamental offenses (Parajika), and extinguish the Sanghadisesa offenses, Prevent the thirty Nissaggiya Pacittiya offenses, gather together and listen to what I say. Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, Sakyamuni Buddha, All the World Honored Ones, great in virtue, spoke to me about this matter, I now wish to speak well, may all the worthy ones listen together. For example, if a person damages their feet, they are unable to go anywhere, Damaging the precepts is also like this, one cannot be born in the heavens or among humans. If you wish to be born in the heavens, or be reborn among humans, You should always protect the precepts.
戒足， 勿令有毀損。 如御入險道， 失轄折軸憂， 毀戒亦如是， 死時懷恐懼。 如人自照鏡， 好醜生欣戚， 說戒亦如是， 全毀生憂喜。 如兩陣共戰， 勇怯有進退， 說戒亦如是， 凈穢生安畏。 世間王為最， 眾流海為最， 眾星月為最， 眾聖佛為最。 一切眾律中， 戒經為上最， 如來立禁戒， 半月半月說。
「僧集？」(答言：「僧集。」)
「和合？」(答言：「和合。」)
「未受大戒者出？」(有者遣出，答言：「未受大戒者已出。」無者，答言：「此中無未受大戒者。」)
「不來諸比丘，說欲及清凈？」(有依法竟，答言：「說欲已。」無者，答言：「此中無說欲者。」)
「誰遣比丘尼來請教誡？」(有受尼囑者，為說訖，答言：「請教誡。」已無者，答云：「此中無尼來請教誡。」)
「僧今和合何所作為？」(答云：「說戒羯磨。」)
「大德僧聽！今十五日眾僧說戒，若僧時到僧忍聽，和合說戒。白如是。作白成不？」(若成，答云：「成。」若不成，答云：「不成。」)
「諸大德！我今欲說波羅提木叉戒，汝等諦聽，善思念之。若自知有犯者即應自懺悔，不犯
【現代漢語翻譯】 現代漢語譯本 守護好你的戒律，不要讓它有任何毀損。 就像駕車行駛在危險的道路上，擔心車軸斷裂一樣。 毀壞戒律也是如此，臨死時會充滿恐懼。 就像人們照鏡子，因容貌好壞而產生喜悅或憂愁一樣。 宣說戒律也是如此，持戒的完整與否會帶來喜悅或憂愁。 就像兩軍交戰，勇猛或怯懦決定進退一樣。 宣說戒律也是如此，清凈或污穢會帶來安穩或畏懼。 世間以國王最為尊貴，眾水以大海最為浩瀚， 眾星以月亮最為明亮，眾聖人以佛陀最為至上。 一切戒律之中，《戒經》最為殊勝， 如來制定禁戒，每半月宣說一次。
『僧團集合了嗎？』（答：『僧團已集合。』）
『僧團和合嗎？』（答：『僧團和合。』）
『未受具足戒者出去？』（如有未受具足戒者，令其出去，答：『未受具足戒者已出去。』如沒有，答：『此處沒有未受具足戒者。』）
『不來的比丘，有說出他們的意願和清凈嗎？』（如有依法說完，答：『已說出意願。』如沒有，答：『此處沒有說出意願者。』）
『誰派遣比丘尼來請求教誡？』（如有接受比丘尼囑託者，為其說完，答：『請求教誡已。』如沒有，答：『此處沒有比丘尼來請求教誡。』）
『僧團現在和合，要做什麼？』（答：『宣說戒律羯磨。』）
『大德僧眾請聽！今天是十五日，眾僧宣說戒律，如果僧眾認為時機已到，請允許僧眾和合宣說戒律。稟白如上。稟白成立嗎？』（如果成立，答：『成立。』如果不成立，答：『不成立。』）
『諸位大德！我現在要宣說波羅提木叉戒（Pratimoksha，別解脫戒），你們仔細聽，好好地思念它。如果自己知道有違犯的，就應當自己懺悔，沒有違犯
【English Translation】 English version Guard your precepts, do not let them be damaged. Like driving on a dangerous road, worrying about the axle breaking. Destroying the precepts is also like this, filled with fear at the time of death. Like people looking in a mirror, feeling joy or sorrow depending on whether they are beautiful or ugly. Reciting the precepts is also like this, the completeness or incompleteness of upholding the precepts brings joy or sorrow. Like two armies fighting, courage or cowardice determines advance or retreat. Reciting the precepts is also like this, purity or impurity brings peace or fear. In the world, the king is the most noble, among the rivers, the sea is the most vast, Among the stars, the moon is the brightest, among the saints, the Buddha is the most supreme. Among all the precepts, the Pratimoksha Sutra (戒經) is the most excellent, The Tathagata (如來) established the precepts, reciting them every half month.
'Is the Sangha (僧) assembled?' (Answer: 'The Sangha (僧) is assembled.')
'Is the Sangha (僧) in harmony?' (Answer: 'The Sangha (僧) is in harmony.')
'Have those who have not received the full ordination left?' (If there are those who have not received the full ordination, have them leave, answer: 'Those who have not received the full ordination have left.' If there are none, answer: 'There are no those who have not received the full ordination here.')
'Do the Bhikshus (比丘) who have not come, express their wishes and purity?' (If they have finished expressing according to the Dharma (法), answer: 'Wishes have been expressed.' If there are none, answer: 'There are no those who have expressed their wishes here.')
'Who sent the Bhikshunis (比丘尼) to request instruction?' (If there are those who have accepted the Bhikshunis' (比丘尼) entrustment, having spoken for them, answer: 'Instruction has been requested.' If there are none, answer: 'There are no Bhikshunis (比丘尼) here requesting instruction.')
'What is the Sangha (僧) now assembled to do?' (Answer: 'To perform the Pratimoksha (羯磨) recitation.')
'Venerable Sangha (僧), please listen! Today is the fifteenth day, the Sangha (僧) recites the precepts, if the Sangha (僧) deems the time has come, please allow the Sangha (僧) to recite the precepts in harmony. Announcing as above. Is the announcement established?' (If established, answer: 'Established.' If not established, answer: 'Not established.')
'Venerable ones! I will now recite the Pratimoksha (波羅提木叉戒) precepts, listen carefully, and contemplate them well. If you know that you have violated them, you should confess yourself, if you have not violated
者默然；默然者，知諸大德清凈。若有他問者，亦如是答。如是比丘在眾中，乃至三問，憶念有罪而不懺悔者，得故妄語罪；故妄語者佛說障道法。若彼比丘憶念有罪，欲求清凈者，應懺悔；懺悔得安樂。
「諸大德！我已說戒經序。今問諸大德！是中清凈不？(第二、第三亦如是說)。
「諸大德！是中清凈，默然故，是事如是持。
「諸大德！是四波羅夷法，半月半月說，戒經中來。
「若比丘！共比丘同戒，若不還戒，戒羸，不自悔，犯不凈行，乃至共畜生。是比丘波羅夷，不共住。
「若比丘！若在村落，若閑靜處，不與，盜心取。隨不與取法，若為王王大臣所捉，若殺、若縛、若驅出國：『汝是賊！汝癡！汝無所知。』是比丘波羅夷，不共住。
「若比丘！故自手斷人命，持刀授與人，嘆譽死、快勸死：『咄！男子，用此惡活為？寧死不生。』作如是心思惟，種種方便，嘆譽死快、勸死。是比丘波羅夷，不共住。
「若比丘！實無所知，自稱言：『我得上人法，我已入聖智勝法，我知是，我見是。』彼于異時，若問、若不問，欲自清凈，故作是說：『我實不知不見，言知言見，虛誑妄語。』除增上慢。是比丘波羅夷，不共住。
「諸大德！我已說四波羅
夷法。若比丘犯一一波羅夷法，不得與諸比丘共住如前，后亦如是。是比丘得波羅夷罪，不應共住。
「今問諸大德！是中清凈不？(第二第三亦如是說)。
「諸大德！是中清凈，默然故，是事如是持。
「諸大德！是十三僧伽婆尸沙法，半月半月說，戒經中來。
「若比丘！故弄陰出精，除夢中，僧伽婆尸沙。
「若比丘！淫慾意，與女人，身相觸，若捉手、若捉髮。若觸一一身份者，僧伽婆尸沙。
「若比丘！淫慾意，與女人，粗惡淫慾語，隨所說粗惡淫慾語，僧伽婆尸沙。
「若比丘！淫慾意，于女人前，自嘆身言：『大妹！我修梵行，持戒精進，修善法，可持是淫慾法供養我，如是供養第一最。』僧伽婆尸沙。
「若比丘！往來彼此媒嫁，持男意語女，持女意語男，若為成婦事，若為私通事，乃至須臾頃，僧伽婆尸沙。
「若比丘！自求作屋，無主，自為己，當應量作。是中量者，長佛十二磔手，內廣七磔手。當將余比丘指授處所，彼比丘當指示處所，無難處無妨處。若比丘有難處妨處，自求作屋，無主，自為己，不將余比丘指授處所，若過量作者，僧伽婆尸沙。
「若比丘！欲作大房，有主為己作，當將余比丘往指授處所，彼比丘應指授
【現代漢語翻譯】 現代漢語譯本 波羅夷法（Pārājika-dharma）：如果比丘（bhikkhu）觸犯任何一條波羅夷法，就不得再像以前一樣與眾比丘共住，以後也是如此。這位比丘犯了波羅夷罪，不應該再共同生活。
『現在請問各位大德！這裡清凈嗎？』（第二遍、第三遍也這樣說）。
『各位大德！這裡清凈，因為大家默然不語，這件事就這樣決定了。』
『各位大德！這十三條僧伽婆尸沙法（Saṃghāvaśeṣa-dharma），每半個月誦說一次，出自戒經之中。
如果比丘故意弄出精液，除非是夢中遺精，犯僧伽婆尸沙罪。
如果比丘心懷淫慾，與女人有身體接觸，無論是拉手、拉頭髮，還是觸碰身體的任何一個部位，犯僧伽婆尸沙罪。
如果比丘心懷淫慾，對女人說粗俗惡劣的淫慾之語，無論說了什麼粗俗惡劣的淫慾之語，犯僧伽婆尸沙罪。
如果比丘心懷淫慾，在女人面前自我誇耀：『大妹！我修梵行，持戒精進，修習善法，可以用這種淫慾之法來供養我，這樣的供養是第一等的。』犯僧伽婆尸沙罪。
如果比丘往來於男女之間，為他們牽線搭橋，把男方的心意告訴女方，把女方的心意告訴男方，無論是爲了促成婚姻，還是爲了私通，哪怕只是片刻之間，犯僧伽婆尸沙罪。
如果比丘自己要求建造房屋，沒有施主，為自己建造，應當按照規定的尺寸建造。這裡的尺寸是：長度為佛的十二磔手（vidasti，約等於一拃），內部寬度為七磔手。應當帶領其他比丘去指明建造的地點，那些比丘應當指示沒有困難、沒有妨礙的地方。如果比丘在有困難、有妨礙的地方，自己要求建造房屋，沒有施主，為自己建造，不帶領其他比丘去指明建造的地點，如果超過了規定的尺寸，犯僧伽婆尸沙罪。
如果比丘想要建造大房屋，有施主為他建造，應當帶領其他比丘前去指明建造的地點，那些比丘應該指明……
【English Translation】 English version Pārājika-dharma: If a bhikkhu (monk) commits any of the Pārājika offenses, he is no longer allowed to live with the other bhikkhus as before, and this remains the case thereafter. This bhikkhu has committed a Pārājika offense and should not live together.
'Now I ask you, venerable ones! Is there purity here?' (The second and third times are also spoken in the same way).
'Venerable ones! There is purity here, because of the silence. Thus, this matter is held.'
'Venerable ones! These thirteen Saṃghāvaśeṣa-dharmas are recited every half-month, coming from the Prātimokṣa (code of monastic discipline).'
If a bhikkhu intentionally emits semen, except in a dream, it is a Saṃghāvaśeṣa offense.
If a bhikkhu, with lustful intent, engages in physical contact with a woman, whether by grasping her hand, grasping her hair, or touching any part of her body, it is a Saṃghāvaśeṣa offense.
If a bhikkhu, with lustful intent, speaks coarse and lewd words to a woman, whatever coarse and lewd words are spoken, it is a Saṃghāvaśeṣa offense.
If a bhikkhu, with lustful intent, boasts about himself in front of a woman, saying: 'Dear sister! I practice the holy life, uphold the precepts diligently, and cultivate good practices. You can offer me this act of sexual intercourse as an offering, such an offering is the foremost and best.' It is a Saṃghāvaśeṣa offense.
If a bhikkhu goes back and forth as a matchmaker, conveying the man's intentions to the woman, conveying the woman's intentions to the man, whether to arrange a marriage or for a secret affair, even for a moment, it is a Saṃghāvaśeṣa offense.
If a bhikkhu requests to build a dwelling for himself, without a patron, building it for himself, it should be built according to the prescribed measurements. The measurements here are: a length of twelve vidasti (a hand-span, approximately equal to the distance from the tip of the thumb to the tip of the little finger when the hand is stretched out) of the Buddha, and an interior width of seven vidasti. He should take other bhikkhus to point out the location, and those bhikkhus should indicate a place that is without difficulty and without obstruction. If the bhikkhu, in a place with difficulty and obstruction, requests to build a dwelling for himself, without a patron, building it for himself, without taking other bhikkhus to point out the location, and if he exceeds the prescribed measurements, it is a Saṃghāvaśeṣa offense.
If a bhikkhu wants to build a large dwelling, with a patron building it for him, he should take other bhikkhus to point out the location, and those bhikkhus should indicate...
處所，無難處無妨處。若比丘有難處妨處作大房，有主為己作，不將余比丘指授處所，僧伽婆尸沙。
「若比丘！瞋恚所覆故，非波羅夷比丘，以無根波羅夷法謗，欲壞彼清凈行。彼于異時，若問、若不問，知此事無根說。『我瞋恚故作是語。』若比丘作是語者，僧伽婆尸沙。
「若比丘！以瞋恚故，于異分事中取片，非波羅夷比丘，以無根波羅夷法謗，欲壞彼清凈行。彼于異時，若問、若不問，知是異分事中取片，是比丘自言：『我瞋恚故作是語。』作是語者，僧伽婆尸沙。
「若比丘！欲壞和合僧，方便受壞和合僧法，堅持不捨。彼比丘應諫是比丘言：『大德！莫壞和合僧，莫方便壞和合僧，莫受壞僧法堅持不捨。大德！應與僧和合，歡喜不諍，同一師學，如水乳合，于佛法中有增益安樂住。』是比丘如是諫時，堅持不捨；彼比丘應三諫，舍此事故，乃至三諫。舍者善；不捨者，僧伽婆尸沙。
「若比丘！有餘伴黨，若一、若二、若三，乃至無數。是比丘語彼比丘言：『大德！莫諫此比丘，此比丘是法語比丘、律語比丘；此比丘所說，我等喜樂，此比丘所說，我等忍可。』彼比丘言：『大德！莫作是語，言此比丘是法語比丘、律語比丘，此比丘所說，我等喜樂，此比丘所說，我等忍可。
【現代漢語翻譯】 現代漢語譯本 處所，沒有困難的地方，沒有妨礙的地方。如果比丘有困難的地方或妨礙的地方，建造大的房屋，有施主為他建造，卻不將剩餘的地方指派給其他比丘，這構成僧伽婆尸沙（僧殘罪）。 如果比丘因為被嗔恚所矇蔽，用沒有根據的波羅夷法（斷頭罪）去誹謗沒有犯波羅夷罪的比丘，想要破壞他清凈的修行。之後，無論是否被詢問，他都知道這件事是沒有根據的，卻說：『我因為嗔恚才說了這樣的話。』如果比丘說了這樣的話，這構成僧伽婆尸沙（僧殘罪）。 如果比丘因為嗔恚，在一些細微的事情上斷章取義，用沒有根據的波羅夷法（斷頭罪）去誹謗沒有犯波羅夷罪的比丘，想要破壞他清凈的修行。之後，無論是否被詢問，他都知道這是在細微的事情上斷章取義，而這個比丘自己說：『我因為嗔恚才說了這樣的話。』說了這樣的話，這構成僧伽婆尸沙（僧殘罪）。 如果比丘想要破壞僧團的和合，採取破壞僧團和合的方法，並且堅持不放棄。其他的比丘應該勸諫這個比丘說：『大德！不要破壞僧團的和合，不要採取破壞僧團和合的方法，不要接受破壞僧團的法並且堅持不放棄。大德！應該與僧團和合，歡喜而不爭論，學習同樣的教義，如同水和乳融合在一起，在佛法中增長安樂。』如果這個比丘被這樣勸諫時，仍然堅持不放棄，其他的比丘應該勸諫他三次，讓他放棄這件事，直到勸諫三次。如果放棄了就好；如果不放棄，這構成僧伽婆尸沙（僧殘罪）。 如果比丘有其他的同伴黨羽，無論是一個、兩個、三個，乃至無數個。這個比丘對那些比丘說：『大德！不要勸諫這個比丘，這個比丘是說法語的比丘、說律語的比丘；這個比丘所說的，我們喜歡聽，這個比丘所說的，我們認可。』其他的比丘應該說：『大德！不要這樣說，說這個比丘是說法語的比丘、說律語的比丘，這個比丘所說的，我們喜歡聽，這個比丘所說的，我們認可。
【English Translation】 English version A dwelling place, without difficult places, without obstructing places. If a Bhikkhu, having difficult places or obstructing places, builds a large dwelling, and a donor builds it for him, but he does not assign the remaining space to other Bhikkhus, this constitutes a Sanghavasesa (an offense requiring formal meeting of the Sangha). If a Bhikkhu, being overcome by anger, falsely accuses a Bhikkhu who has not committed a Parajika (defeat) offense, with an unfounded Parajika offense, desiring to destroy his pure conduct. Later, whether asked or not, he knows that this matter is unfounded, but says: 'I spoke thus because of anger.' If a Bhikkhu speaks thus, this constitutes a Sanghavasesa (an offense requiring formal meeting of the Sangha). If a Bhikkhu, because of anger, takes a fragment from a different matter, falsely accuses a Bhikkhu who has not committed a Parajika (defeat) offense, with an unfounded Parajika offense, desiring to destroy his pure conduct. Later, whether asked or not, he knows that he took a fragment from a different matter, and this Bhikkhu himself says: 'I spoke thus because of anger.' Speaking thus, this constitutes a Sanghavasesa (an offense requiring formal meeting of the Sangha). If a Bhikkhu desires to destroy the harmony of the Sangha, adopts methods to destroy the harmony of the Sangha, and persists without abandoning them. Other Bhikkhus should admonish this Bhikkhu, saying: 'Venerable Sir, do not destroy the harmony of the Sangha, do not adopt methods to destroy the harmony of the Sangha, do not accept the ways of destroying the Sangha and persist without abandoning them. Venerable Sir, you should be in harmony with the Sangha, joyful and without contention, learning the same teachings, like water and milk mixed together, increasing in the Dhamma and dwelling in peace.' If this Bhikkhu, when thus admonished, persists without abandoning them, other Bhikkhus should admonish him three times, to abandon this matter, up to three times. If he abandons it, that is good; if he does not abandon it, this constitutes a Sanghavasesa (an offense requiring formal meeting of the Sangha). If a Bhikkhu has other companions and followers, whether one, two, three, or even countless. This Bhikkhu says to those Bhikkhus: 'Venerable Sirs, do not admonish this Bhikkhu, this Bhikkhu is a Bhikkhu who speaks the Dhamma, a Bhikkhu who speaks the Vinaya; what this Bhikkhu says, we enjoy listening to, what this Bhikkhu says, we approve of.' Other Bhikkhus should say: 'Venerable Sirs, do not speak thus, saying that this Bhikkhu is a Bhikkhu who speaks the Dhamma, a Bhikkhu who speaks the Vinaya; what this Bhikkhu says, we enjoy listening to, what this Bhikkhu says, we approve of.'
然此比丘非法語比丘、非律語比丘。大德！莫欲破壞和合僧，汝等當樂欲和合僧。大德！應與僧和合，歡喜不諍，同一師學，如水乳合，于佛法中有增益安樂住。』是比丘如是諫時，堅持不捨；彼比丘應三諫，舍此事故，乃至三諫。舍者善；不捨者，僧伽婆尸沙。
「若比丘！依聚落，若城邑住，污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞。諸比丘當語是比丘言：『大德！污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞，大德！汝污他家，行惡行，今可遠此聚落去，不須住此。』是比丘語彼比丘作是語：『大德！諸比丘有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。』諸比丘報言：『大德！莫作是語：「有愛、有恚、有怖、有癡，有如是同罪比丘，有驅者、有不驅者。」而諸比丘不愛、不恚、不怖、不癡。大德！污他家，行惡行，污他家亦見亦聞，行惡行亦見亦聞。』是比丘如是諫時，堅持不捨；彼比丘應三諫，舍此事故，乃至三諫。舍者善；不捨者，僧伽婆尸沙。
「若比丘！惡性不受人語，于戒法中，諸比丘如法諫已，自身不受諫語，言：『諸大德！莫向我說若好、若惡，我亦不向諸大德說若好、若惡。諸大德且止！莫諫我。』彼比丘應諫是比丘言：『大德！莫自身不
【現代漢語翻譯】 現代漢語譯本： 『然而這位比丘不是精通佛法的比丘，也不是精通戒律的比丘。大德！不要想要破壞僧團的和合，你們應當樂於僧團的和合。大德！應當與僧團和合，歡喜而不爭執，在同一位老師處學習，如同水和乳融合在一起，在佛法中增長安樂。』當比丘這樣勸誡時，如果他堅持不聽從，其他比丘應當勸誡他三次，讓他放棄這種行為，直到勸誡三次。放棄就好；如果不放棄，就犯僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。
『如果某個比丘，依靠村落或城鎮居住，玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被看到或聽到，做出惡劣行為的事情也被看到或聽到。眾比丘應當告訴這位比丘說：『大德！你玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被看到或聽到，做出惡劣行為的事情也被看到或聽到，大德！你玷污他人家庭，做出惡劣行為，現在應該遠離這個村落，不要住在這裡。』這位比丘對比丘們說這樣的話：『大德！眾比丘有愛、有恨、有恐懼、有愚癡，有像我一樣犯同樣罪的比丘，有被驅逐的，也有不被驅逐的。』眾比丘迴應說：『大德！不要說這樣的話：「有愛、有恨、有恐懼、有愚癡，有像你一樣犯同樣罪的比丘，有被驅逐的，也有不被驅逐的。」因為眾比丘沒有愛、沒有恨、沒有恐懼、沒有愚癡。大德！你玷污他人家庭，做出惡劣行為，玷污他人家庭的事情也被看到或聽到，做出惡劣行為的事情也被看到或聽到。』當比丘這樣勸誡時，如果他堅持不聽從，其他比丘應當勸誡他三次，讓他放棄這種行為，直到勸誡三次。放棄就好；如果不放棄，就犯僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）。
『如果某個比丘，性情惡劣不接受別人的勸告，在戒律方面，眾比丘如法地勸誡他之後，他自身不接受勸誡，說：『諸位大德！不要對我說好或壞，我也不對諸位大德說好或壞。諸位大德請停止！不要勸誡我。』其他比丘應當勸誡這位比丘說：『大德！不要自身不接受勸
【English Translation】 English version: 『However, this bhikkhu (monk) is neither a bhikkhu of the Dhamma (teachings), nor a bhikkhu of the Vinaya (discipline). Venerable ones! Do not desire to break the harmony of the Sangha (community), you should desire the harmony of the Sangha. Venerable ones! You should be in harmony with the Sangha, joyful and without contention, learning from the same teacher, like water and milk mixed together, and dwell in increased happiness in the Buddha's Dharma.』 When this bhikkhu is thus admonished, if he persists and does not give up, that bhikkhu should be admonished three times, to abandon this matter, up to three times. If he gives it up, that is good; if he does not give it up, it is a saṃghāvaśeṣa (offense requiring formal meeting of the Sangha).
『If a bhikkhu, relying on a village or town, dwells, defiles another's family, engages in evil conduct, the defiling of another's family is both seen and heard, the engaging in evil conduct is both seen and heard. The bhikkhus should say to that bhikkhu: 『Venerable one! You defile another's family, engage in evil conduct, the defiling of another's family is both seen and heard, the engaging in evil conduct is both seen and heard, Venerable one! You defile another's family, engage in evil conduct, now you should go far away from this village, you do not need to dwell here.』 That bhikkhu says these words to those bhikkhus: 『Venerable ones! The bhikkhus have love, have hatred, have fear, have delusion, there are bhikkhus with the same offenses as me, some are expelled, some are not expelled.』 The bhikkhus reply: 『Venerable one! Do not say these words: 「There is love, there is hatred, there is fear, there is delusion, there are bhikkhus with the same offenses as me, some are expelled, some are not expelled.」 For the bhikkhus do not have love, do not have hatred, do not have fear, do not have delusion. Venerable one! You defile another's family, engage in evil conduct, the defiling of another's family is both seen and heard, the engaging in evil conduct is both seen and heard.』 When this bhikkhu is thus admonished, if he persists and does not give up, that bhikkhu should be admonished three times, to abandon this matter, up to three times. If he gives it up, that is good; if he does not give it up, it is a saṃghāvaśeṣa (offense requiring formal meeting of the Sangha).
『If a bhikkhu is of evil nature and does not accept the words of others, in matters of the Vinaya, after the bhikkhus have admonished him according to the Dhamma, he himself does not accept the admonishment, saying: 『Venerable ones! Do not say good or bad to me, and I will not say good or bad to the venerable ones. Venerable ones, please stop! Do not admonish me.』 That bhikkhu should be admonished by the other bhikkhus, saying: 『Venerable one! Do not yourself not accept the admonish
受諫語，大德自身當受諫語，大德如法諫諸比丘，諸比丘亦如法諫大德。如是佛弟子眾得增益，展轉相諫、展轉相教、展轉懺悔。』是比丘如是諫時，堅持不捨；彼比丘應三諫，舍此事故，乃至三諫。舍者善；不捨者，僧伽婆尸沙。
「諸大德！我已說十三僧伽婆尸沙法，九初犯，四乃至三諫。若比丘犯一一法，知而覆藏，應強與波利婆沙；行波利婆沙竟，增上與六夜摩那埵；行摩那埵已，余有出罪。應二十人僧中出是比丘罪，若少一人，不滿二十眾，出是比丘罪，是比丘罪不得除，諸比丘亦可呵，此是時。今問諸大德！是中清凈不？(如是三說)。
「諸大德！是中清凈，默然故，是事如是持。
「諸大德！是二不定法，半月半月說，戒經中來。
「若比丘！共女人獨在屏處覆處障處，可作淫處坐，說非法語。有住信優婆夷，於三法中一一法說：若波羅夷、若僧伽婆尸沙、若波逸提；是坐比丘自言：『我犯是罪。』於三法中應一一治：若波羅夷、若僧伽婆尸沙、若波逸提，如住信優婆夷所說，應如法治是比丘，是名不定法。
「若比丘！共女人，在露現處，不可作淫處坐，作粗惡語。有住信優婆夷，於二法中一一法說：若僧伽婆尸沙、若波逸提；是坐比丘自言：『我犯是事。』於二
【現代漢語翻譯】 現代漢語譯本： 『接受勸誡之語，諸位大德應當接受勸誡之語，大德如法地勸誡諸位比丘，諸位比丘也如法地勸誡大德。這樣，佛陀的弟子們就能得到增益，互相勸誡、互相教導、互相懺悔。』如果這位比丘在被這樣勸誡時，堅持不放棄（其錯誤行為），那麼其他比丘應當勸誡他三次，讓他捨棄此事，直到勸誡三次。如果捨棄了，那是好的；如果不捨棄，就構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。
『諸位大德！我已經說了十三條僧伽婆尸沙法，九條是初犯即犯，四條是需要勸誡三次。如果比丘犯了其中任何一條，知道卻隱瞞，應當強制給予波利婆沙（Parivasa，別住），完成波利婆沙后，再增加給予六夜摩那埵（Manatta，正量）；完成摩那埵后，才能進行出罪。應當在二十人以上的僧團中為這位比丘出罪，如果少一人，不足二十人，為這位比丘出罪，那麼這位比丘的罪就不能被去除，諸位比丘也會被呵責，現在是時候了。現在問諸位大德！這裡清凈嗎？』（這樣說三次）。
『諸位大德！這裡清凈，因為大家默然不語，這件事就這樣決定了。
『諸位大德！這是兩條不定法，每半個月誦說一次，出自戒經中。
『如果比丘與女人單獨在隱蔽處、遮蔽處，可以進行淫事的地方坐著，說不正當的言語。有具信心的優婆夷（Upasika，女居士），對三種罪行中的任何一種提出指控：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙、波逸提（Pacittiya，單墮罪）；這位坐著的比丘自己說：『我犯了這種罪。』那麼，應當對三種罪行中的任何一種進行判決：波羅夷、僧伽婆尸沙、波逸提，按照具信心的優婆夷所說的，應當如法地判決這位比丘，這叫做不定法。
『如果比丘與女人在露天的地方，不能進行淫事的地方坐著，說粗俗惡劣的言語。有具信心的優婆夷，對兩種罪行中的任何一種提出指控：僧伽婆尸沙、波逸提；這位坐著的比丘自己說：『我犯了這件事。』那麼，應當對兩種
【English Translation】 English version: 'Accept admonishing words, virtuous ones should accept admonishing words, virtuous ones should admonish the bhikkhus (monks) according to the Dharma (teachings), and the bhikkhus should also admonish the virtuous ones according to the Dharma. In this way, the disciples of the Buddha will be benefited, admonishing each other, teaching each other, and confessing to each other.' If this bhikkhu, when being admonished in this way, persists and does not abandon (his wrong behavior), then the other bhikkhus should admonish him three times, to abandon this matter, up to three admonishments. If he abandons it, that is good; if he does not abandon it, it constitutes a Sanghavasesa (an offense requiring a meeting of the Sangha).
'Virtuous ones! I have spoken of the thirteen Sanghavasesa rules, nine of which are offenses committed immediately upon the first transgression, and four of which require three admonishments. If a bhikkhu commits any one of these offenses, knowing it but concealing it, he should be forcibly given Parivasa (probation); after completing Parivasa, he should be further given six nights of Manatta (penance); after completing Manatta, there remains the process of absolution. The absolution of this bhikkhu's offense should be done in a Sangha of twenty or more bhikkhus; if there is one less, not reaching a quorum of twenty, the absolution of this bhikkhu's offense cannot be done, and the bhikkhus will also be reproached. Now is the time. Now I ask you, virtuous ones! Is there purity here?' (This is said three times).
'Virtuous ones! There is purity here, because everyone is silent; this matter is thus decided.
'Virtuous ones! These are the two undetermined rules, recited every half month, coming from the Patimokkha (monastic code).
'If a bhikkhu is alone with a woman in a secluded place, a covered place, a hidden place, a place where sexual activity could occur, sitting and speaking improper words. If a believing Upasika (female lay follower) makes an accusation of any one of the three offenses: Parajika (defeat, expulsion), Sanghavasesa, or Pacittiya (expiation); and the bhikkhu sitting there says: 'I have committed this offense.' Then, a judgment should be made on any one of the three offenses: Parajika, Sanghavasesa, or Pacittiya, according to what the believing Upasika has said, this bhikkhu should be judged according to the Dharma, this is called an undetermined rule.
'If a bhikkhu is with a woman in an open place, a place where sexual activity could not occur, sitting and speaking coarse and evil words. If a believing Upasika makes an accusation of any one of the two offenses: Sanghavasesa, or Pacittiya; and the bhikkhu sitting there says: 'I have committed this act.' Then, a judgment should be made on any one of the two
法中應一一法治：若僧伽婆尸沙、若波逸提，如住信優婆夷所說，應如法治是比丘，是名不定法。
「諸大德！我已說二不定法。今問諸大德！是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！是三十尼薩耆波逸提法，半月半月說，戒經中來。
「若比丘！衣已竟，迦絺那衣已出，畜長衣經十日，不凈施得畜，若過十日，尼薩耆波逸提。
「若比丘！衣已竟，迦絺那衣已出，三衣中，離一一衣異處宿，除僧羯磨，尼薩耆波逸提。
「若比丘！衣已竟，迦絺那衣已出，若比丘得非時衣，欲須便受，受已疾疾成衣，若足者善；若不足者，得畜一月，為滿足故。若過畜，尼薩耆波逸提。
「若比丘！從非親里比丘尼取衣，除貿易，尼薩耆波逸提。
「若比丘！令非親里比丘尼浣故衣，若染、若打，尼薩耆波逸提。
「若比丘！從非親里居士、若居士婦乞衣，除余時，尼薩耆波逸提。余時者，若比丘奪衣、失衣、燒衣、漂衣，是謂余時。
「若比丘！失衣、奪衣、燒衣、漂衣，若非親里居士、居士婦，自恣請多與衣，是比丘當知足受衣。若過受者，尼薩耆波逸提。
「若比丘！居士、居士婦，為比丘辦衣價，買如是衣與某甲比
【現代漢語翻譯】 現代漢語譯本： 關於法應如何依法處理：如果涉及僧伽婆尸沙（Sanghabasesa，僧團所犯重罪）、或者波逸提（Payattika，輕罪），就像居住在信徒優婆夷（Upasika，女居士）處所說的那樣，應該依法懲治這位比丘（Bhikkhu，出家男眾），這被稱為不定法。
『諸位大德！我已經說了二種不定法。現在問諸位大德！這裡面清凈嗎？』（這樣說了三遍）『諸位大德！這裡面清凈，因為大家默然不語，所以這件事就這樣確定了。』
『諸位大德！這是三十條尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪），每半個月誦一次，出自戒經之中。
『如果比丘，做衣服的事情已經結束，已經過了分迦絺那衣（Kathina，雨季安居後分發的布料）的時間，儲存多餘的衣服超過十天，除非爲了凈施（將多餘的佈施舍給他人）而儲存，如果超過十天，就犯尼薩耆波逸提罪。
『如果比丘，做衣服的事情已經結束，已經過了分迦絺那衣的時間，三衣（Tricivara，比丘所持的三件袈裟）中，離開任何一件衣服過夜，除非經過僧團羯磨（Sanghakamma，僧團會議）的允許，就犯尼薩耆波逸提罪。
『如果比丘，做衣服的事情已經結束，已經過了分迦絺那衣的時間，如果比丘得到非時之衣（不在規定時間內得到的衣服），如果需要就應該接受，接受后儘快做成衣服，如果足夠了就好；如果不夠，可以儲存一個月，爲了把衣服做完整。如果超過期限儲存，就犯尼薩耆波逸提罪。
『如果比丘，從非親屬的比丘尼（Bhikkhuni，出家女眾）那裡拿取衣服，除非是交換，就犯尼薩耆波逸提罪。
『如果比丘，讓非親屬的比丘尼洗舊衣服，或者染色、或者捶打，就犯尼薩耆波逸提罪。
『如果比丘，向非親屬的居士（居士，在家信徒）、或者居士婦乞討衣服，除非在特殊情況下，就犯尼薩耆波逸提罪。特殊情況是指，如果比丘的衣服被搶走、丟失、燒燬、或者被水沖走，這就是所謂的特殊情況。
『如果比丘，丟失衣服、被搶走衣服、燒燬衣服、被水沖走衣服，如果有非親屬的居士、居士婦，主動請求多給比丘衣服，這位比丘應當知道適量接受衣服。如果接受過多，就犯尼薩耆波逸提罪。
『如果居士、居士婦，為比丘準備買衣服的錢，買這樣的衣服給某某比丘……』
English version: Regarding how the law should be applied in accordance with the law: If it involves a Sanghabasesa (Sanghabasesa, a serious offense committed by the Sangha), or a Payattika (Payattika, a minor offense), as stated regarding residing in the dwelling of a believing Upasika (Upasika, female lay devotee), this Bhikkhu (Bhikkhu, ordained male) should be punished according to the law. This is called an indefinite law.
'Venerable Elders! I have now stated the two indefinite laws. Now I ask you, Venerable Elders! Is there purity in this matter?' (This is said three times.) 'Venerable Elders! There is purity in this matter, because you remain silent. Therefore, this matter is thus established.'
'Venerable Elders! These are the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, offenses entailing forfeiture) rules, recited every half month, which come from the monastic code.'
'If a Bhikkhu, after the completion of making robes and after the Kathina (Kathina, cloth distributed after the rainy season retreat) cloth has been distributed, keeps extra robes for more than ten days, unless it is kept for the purpose of pure donation (giving the extra cloth to others), if it exceeds ten days, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu, after the completion of making robes and after the Kathina cloth has been distributed, sleeps apart from any one of the three robes (Tricivara, the three robes held by a Bhikkhu) overnight, unless with the permission of a Sanghakamma (Sanghakamma, a formal act of the Sangha), it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu, after the completion of making robes and after the Kathina cloth has been distributed, receives robes out of season (robes received outside the prescribed time), if needed, he should accept them, and after accepting them, quickly make them into robes. If it is sufficient, that is good; if it is not sufficient, he may keep them for one month, in order to complete the robes. If he keeps them beyond the time limit, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu takes robes from a Bhikkhuni (Bhikkhuni, ordained female) who is not a relative, unless it is for exchange, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu has a Bhikkhuni who is not a relative wash old robes, or dye them, or beat them, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu asks for robes from a householder (lay devotee), or a householder's wife, who is not a relative, unless it is in special circumstances, it is an offense of Nissaggiya Pacittiya. Special circumstances are when a Bhikkhu's robes are stolen, lost, burned, or washed away by water; these are called special circumstances.'
'If a Bhikkhu loses robes, has robes stolen, has robes burned, or has robes washed away by water, and if a householder or a householder's wife who is not a relative voluntarily requests to give the Bhikkhu more robes, this Bhikkhu should know to accept robes in moderation. If he accepts too much, it is an offense of Nissaggiya Pacittiya.'
'If a householder or a householder's wife prepares money for buying robes for a Bhikkhu, buying such robes for so-and-so Bhikkhu...'
【English Translation】 English version: Regarding how the law should be applied in accordance with the law: If it involves a Sanghabasesa (Sanghabasesa, a serious offense committed by the Sangha), or a Payattika (Payattika, a minor offense), as stated regarding residing in the dwelling of a believing Upasika (Upasika, female lay devotee), this Bhikkhu (Bhikkhu, ordained male) should be punished according to the law. This is called an indefinite law.
'Venerable Elders! I have now stated the two indefinite laws. Now I ask you, Venerable Elders! Is there purity in this matter?' (This is said three times.) 'Venerable Elders! There is purity in this matter, because you remain silent. Therefore, this matter is thus established.'
'Venerable Elders! These are the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, offenses entailing forfeiture) rules, recited every half month, which come from the monastic code.'
'If a Bhikkhu, after the completion of making robes and after the Kathina (Kathina, cloth distributed after the rainy season retreat) cloth has been distributed, keeps extra robes for more than ten days, unless it is kept for the purpose of pure donation (giving the extra cloth to others), if it exceeds ten days, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu, after the completion of making robes and after the Kathina cloth has been distributed, sleeps apart from any one of the three robes (Tricivara, the three robes held by a Bhikkhu) overnight, unless with the permission of a Sanghakamma (Sanghakamma, a formal act of the Sangha), it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu, after the completion of making robes and after the Kathina cloth has been distributed, receives robes out of season (robes received outside the prescribed time), if needed, he should accept them, and after accepting them, quickly make them into robes. If it is sufficient, that is good; if it is not sufficient, he may keep them for one month, in order to complete the robes. If he keeps them beyond the time limit, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu takes robes from a Bhikkhuni (Bhikkhuni, ordained female) who is not a relative, unless it is for exchange, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu has a Bhikkhuni who is not a relative wash old robes, or dye them, or beat them, it is an offense of Nissaggiya Pacittiya.'
'If a Bhikkhu asks for robes from a householder (lay devotee), or a householder's wife, who is not a relative, unless it is in special circumstances, it is an offense of Nissaggiya Pacittiya. Special circumstances are when a Bhikkhu's robes are stolen, lost, burned, or washed away by water; these are called special circumstances.'
'If a Bhikkhu loses robes, has robes stolen, has robes burned, or has robes washed away by water, and if a householder or a householder's wife who is not a relative voluntarily requests to give the Bhikkhu more robes, this Bhikkhu should know to accept robes in moderation. If he accepts too much, it is an offense of Nissaggiya Pacittiya.'
'If a householder or a householder's wife prepares money for buying robes for a Bhikkhu, buying such robes for so-and-so Bhikkhu...'
丘，是比丘先不受自恣請，到居士家，作如是說：『善哉居士！為我買如是如是衣與我，為好故。』若得衣者，尼薩耆波逸提。
「若比丘！二居士、居士婦，與比丘辦衣價，持如是衣價買如是衣，與某甲比丘。是比丘，先不受居士自恣請，到二居士家，作如是言：『善哉居士！辦如是如是衣價與我，共作一衣，為好故。』若得衣者，尼薩耆波逸提。
「若比丘！若王、若大臣、若婆羅門、若居士、居士婦，遣使為比丘送衣價，持如是衣價與某甲比丘。彼使人至比丘所語比丘言：『大德！今為汝故，送是衣價，受取。』是比丘應語彼使如是言：『我不應受此衣價，我若須衣，合時，清凈，當受。』彼使語比丘言：『大德！有執事人不？』須衣比丘應語言：『有！若僧伽藍民、若優婆塞，此是比丘執事人，常為諸比丘執事。』時彼使往至執事人所，與衣價已，還至比丘所作如是言：『大德！所示某甲執事人，我已與衣價，大德！知時，往彼當得衣。』須衣比丘，當往執事人所，若二反、三反，為作憶念，應語言：『我須衣。』若二反、三反，為作憶念，若得衣者善；若不得衣，應四反、五反、六反，在前默然住，令彼憶念。若四反、五反、六反，在前默然住，得衣者善；若不得衣，過是求得衣者，尼薩耆波
【現代漢語翻譯】 現代漢語譯本 『丘（比丘），如果比丘沒有接受居士的自恣邀請，就到居士家，這樣說：『好心的居士！請為我買這樣這樣的衣服，爲了（得到）好的（衣服）。』如果得到衣服，犯捨墮罪（尼薩耆波逸提）。』 『如果比丘！兩個居士、居士婦，為比丘準備了買衣服的錢，拿著這些買衣服的錢去買這樣的衣服，給某甲比丘。這個比丘，先前沒有接受居士的自恣邀請，到這兩個居士家，這樣說：『好心的居士！請準備這樣這樣的買衣服的錢給我，一起做一件衣服，爲了（得到）好的（衣服）。』如果得到衣服，犯捨墮罪（尼薩耆波逸提）。』 『如果比丘！國王、大臣、婆羅門、居士、居士婦，派遣使者為比丘送買衣服的錢，拿著這些買衣服的錢給某甲比丘。這個使者到了比丘那裡，對比丘說：『大德！現在爲了您的緣故，送來這些買衣服的錢，請接受。』這個比丘應該對使者這樣說：『我不應該接受這些買衣服的錢，如果我需要衣服，到時候，清凈地，我會接受。』這個使者對比丘說：『大德！有執事人嗎？』需要衣服的比丘應該說：『有！無論是僧伽藍（寺院）的居民、還是優婆塞（在家男居士），這些人是比丘的執事人，經常為各位比丘處理事務。』這時，這個使者前往執事人那裡，把買衣服的錢給了執事人，然後回到比丘那裡，這樣說：『大德！您所指示的某甲執事人，我已經把買衣服的錢給他了，大德！您知道時間到了，去他那裡就可以得到衣服。』需要衣服的比丘，應當前往執事人那裡，兩次、三次地提醒他，應該說：『我需要衣服。』如果兩次、三次地提醒，如果得到衣服就好；如果沒有得到衣服，應該四次、五次、六次，在（執事人）面前默默地站著，讓他想起這件事。如果四次、五次、六次，在（執事人）面前默默地站著，得到衣服就好；如果沒有得到衣服，超過這個次數去求得衣服，犯捨墮罪（尼薩耆波
【English Translation】 English version 『Bhikkhu, if a bhikkhu, without having first received an invitation for voluntary giving from a householder, goes to the householder's home and says: 'Good householder! Buy such-and-such a robe for me, for the sake of (getting) a good (robe).' If he obtains the robe, it is a Nissaggiya Pacittiya. 『Bhikkhu, if two householders or a householder's wife prepare robe-money for a bhikkhu, and take this robe-money to buy such-and-such a robe for a certain bhikkhu. This bhikkhu, without having first received an invitation for voluntary giving from the householders, goes to the two householders' home and says: 'Good householders! Prepare such-and-such robe-money for me, to make a robe together, for the sake of (getting) a good (robe).' If he obtains the robe, it is a Nissaggiya Pacittiya. 『Bhikkhu, if a king, a minister, a Brahmin, a householder, or a householder's wife sends a messenger to send robe-money to a bhikkhu, taking this robe-money to a certain bhikkhu. That messenger goes to the bhikkhu and says to the bhikkhu: 'Venerable Sir! Now, for your sake, this robe-money is sent, please accept it.' The bhikkhu should say to that messenger: 'I should not accept this robe-money. If I need a robe, at the appropriate time, purely, I will accept it.' That messenger says to the bhikkhu: 'Venerable Sir! Is there a steward?' The bhikkhu who needs a robe should say: 'Yes! Whether a resident of the Sangharama (monastery) or an Upasaka (male lay devotee), these are the stewards of the bhikkhus, who regularly handle affairs for the bhikkhus.' Then that messenger goes to the steward, gives the robe-money to the steward, and returns to the bhikkhu, saying: 'Venerable Sir! The steward you indicated, I have given the robe-money to him. Venerable Sir! When you know the time is right, go there and you will obtain the robe.' The bhikkhu who needs a robe should go to the steward, reminding him two or three times, saying: 'I need a robe.' If after reminding him two or three times, he obtains the robe, that is good; if he does not obtain the robe, he should stand silently in front of (the steward) four, five, or six times, causing him to remember this matter. If after standing silently in front of (the steward) four, five, or six times, he obtains the robe, that is good; if he does not obtain the robe, and seeks to obtain the robe beyond this number of times, it is a Nissaggiya Pacittiya.
逸提。若不得衣，從所得衣價處，若自往、若遣使往，語言：『汝先遣使持衣價與某甲比丘，是比丘竟不得衣，汝還取，莫使失，此是時(一十)。』
「若比丘！雜野蠶綿，作新臥具，尼薩耆波逸提。
「若比丘！以新純黑羺羊毛，作新臥具，尼薩耆波逸提。
「若比丘！作新臥具，應用二分純黑羊毛，三分白，四分尨。若比丘不用二分黑，三分白，四分尨，作新臥具者，尼薩耆波逸提。
「若比丘！作新臥具，持至六年。若減六年，不捨故，更作新者，除僧羯磨，尼薩耆波逸提。
「若比丘！作新坐具，當取故者，縱廣一磔手，帖著新者上，用壞色故。若作新坐具，不取故者，縱廣一磔手，帖著新者上，用壞色故，尼薩耆波逸提。
「若比丘！道路行得羊毛，若無人持，得自持，乃至三由旬。若無人持，自持，過三由旬，尼薩耆波逸提。
「若比丘！使非親里比丘尼浣、染、擘羊毛者、尼薩耆波逸提。
「若比丘！自手捉錢、若金、銀。若教人捉，若置地受者，尼薩耆波逸提。
「若比丘！種種賣買寶物者，尼薩耆波逸提。
「若比丘！種種販賣者，尼薩耆波逸提(二十)。
「若比丘！畜長缽不凈施，得齊十日。若過者，尼薩耆波逸提。
【現代漢語翻譯】 現代漢語譯本 逸提（Eti）。如果（比丘）沒有得到衣服，從得到的衣價處，無論是自己去，還是派遣使者去，都要這樣說：『你先派遣使者把衣價交給某甲比丘（a certain Bhikkhu），這位比丘最終沒有得到衣服，你拿回去，不要遺失，這是時候了（第十條）。』 『如果比丘（Bhikkhu）！摻雜野生蠶絲棉，製作新的臥具，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！用純新的黑色羺羊毛，製作新的臥具，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！製作新的臥具，應該用二分純黑羊毛，三分白色羊毛，四分雜色羊毛。如果比丘不用二分黑，三分白，四分雜色羊毛，製作新的臥具，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！製作新的臥具，要持有六年。如果少於六年，不捨棄舊的，又製作新的，除非僧團羯磨（Sangha kamma），觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！製作新的坐具，應當取用舊的，縱橫一拃手（approximately the distance from the tip of the thumb to the tip of the little finger on an outstretched hand），縫貼在新的上面，用壞色使其不鮮艷。如果製作新的坐具，不取用舊的，縱橫一拃手（approximately the distance from the tip of the thumb to the tip of the little finger on an outstretched hand），縫貼在新的上面，用壞色使其不鮮艷，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！在道路上行走得到羊毛，如果沒有人拿著，可以自己拿著，乃至三由旬（yojana，古代印度長度單位）。如果沒有人拿著，自己拿著，超過三由旬（yojana，古代印度長度單位），觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！使非親屬的比丘尼（Bhikkhuni）浣洗、染色、分割羊毛，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！親手觸控錢、或者金、銀。或者教人觸控，或者放置在地上接受，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！進行各種買賣寶物的行為，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』 『如果比丘（Bhikkhu）！進行各種販賣的行為，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）（第二十條）。』 『如果比丘（Bhikkhu）！蓄積過長的缽，不清凈施捨，最多可以保留十天。如果超過這個期限，觸犯尼薩耆波逸提（Nissaggiya Pacittiya）。』
【English Translation】 English version 『Eti (Eti). If (a bhikkhu) does not receive a robe, from the price of the robe received, whether he goes himself or sends a messenger, he should say: 'First send a messenger to give the price of the robe to a certain Bhikkhu (a certain Bhikkhu). If that bhikkhu ultimately does not receive a robe, take it back, do not lose it; this is the time (tenth).』 『If a bhikkhu (Bhikkhu), mixing wild silkworm cotton, makes a new bedding, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu), using new pure black ram's wool, makes a new bedding, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) makes a new bedding, he should use two parts pure black wool, three parts white, and four parts mixed color. If a bhikkhu does not use two parts black, three parts white, and four parts mixed color when making a new bedding, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) makes a new bedding, he should keep it for six years. If it is less than six years, and he does not discard the old one, and makes a new one, except by Sangha kamma (Sangha kamma), it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) makes a new sitting cloth, he should take an old one, one span (approximately the distance from the tip of the thumb to the tip of the little finger on an outstretched hand) in length and width, and attach it to the new one, using a faded color to make it less bright. If he makes a new sitting cloth and does not take an old one, one span (approximately the distance from the tip of the thumb to the tip of the little finger on an outstretched hand) in length and width, and attach it to the new one, using a faded color to make it less bright, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) obtains wool while walking on the road, if no one is carrying it, he may carry it himself, up to three yojanas (yojana, an ancient Indian unit of distance). If no one is carrying it and he carries it himself for more than three yojanas (yojana, an ancient Indian unit of distance), it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) causes a bhikkhuni (Bhikkhuni) who is not a relative to wash, dye, or divide wool, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) personally touches money, or gold, or silver, or instructs someone to touch it, or receives it by placing it on the ground, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) engages in various kinds of buying and selling of treasures, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』 『If a bhikkhu (Bhikkhu) engages in various kinds of trading, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya) (twentieth).』 『If a bhikkhu (Bhikkhu) keeps a bowl for too long without giving it away, he may keep it for up to ten days. If he exceeds this limit, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya).』
「若比丘！畜缽減五綴不漏，更求新缽，為好故，若得者，尼薩耆波逸提。彼比丘應往僧中舍，展轉取最下缽，與之令持。乃至破，應持，此是時。
「若比丘！自乞縷線，使非親里織師織作衣者，尼薩耆波逸提。
「若比丘！居士、居士婦，使織師為比丘織作衣。彼比丘先不受自恣請，便往織師所語言：『此衣為我作，與我極好織，令廣大堅緻，我當少多與汝價。』是比丘與價，乃至一食直，若得衣者，尼薩耆波逸提。
「若比丘！先與比丘衣，后瞋恚故，若自奪、若教人奪取。還我衣來，不與汝。是比丘還衣，彼取衣者，尼薩耆波逸提。
「若比丘！有病，殘藥酥、油、生酥、蜜、石蜜，齊七日得服。若過七日服者，尼薩耆波逸提。
「若比丘！春殘一月在，當求雨浴衣，半月應用浴。若比丘！過一月前求雨浴衣，過半月前用浴，尼薩耆波逸提。
「若比丘！十日未竟夏三月，諸比丘得急施衣。比丘知是急施衣，當受。受已，乃至衣時，應畜。若過畜者，尼薩耆波逸提。
「若比丘！夏三月竟，后迦提一月滿，在阿蘭若有疑恐怖處住，比丘在如是處住，三衣中，欲留一一衣置村舍內，諸比丘有因緣得離衣宿，乃至六夜。若過者，尼薩耆波逸提。
「若
【現代漢語翻譯】 現代漢語譯本 『若比丘（bhikkhu，佛教僧侶）！缽如果損壞少於五個地方且沒有漏，又去尋求新的缽，因為貪圖更好的，如果得到了，犯尼薩耆波逸提（nissaggiya pācittiya，一種戒律）。這位比丘應該到僧團中捨棄這個缽，輪流取一個最差的缽，交給這位比丘讓他持有。直到缽破損，都應該持有，這是允許的時間。 『若比丘！自己去乞求紗線，讓非親屬的織工織布做衣服的，犯尼薩耆波逸提。 『若比丘！如果在家男居士、女居士，讓織工為比丘織布做衣服。這位比丘事先沒有得到允許，就去織工那裡說：『這件衣服為我做，給我織得非常好，要寬大結實，我會給你一些報酬。』這位比丘給了報酬，哪怕只是一餐飯的價值，如果得到了衣服，犯尼薩耆波逸提。 『若比丘！先前給了其他比丘衣服，後來因為生氣，自己奪回或者教唆別人奪取。說：『還我衣服來，不給你了。』這位比丘歸還了衣服，而拿回衣服的比丘，犯尼薩耆波逸提。 『若比丘！生病了，剩餘的藥品如酥油（sū，澄清的黃油）、油（taila，植物油）、生酥（sappi，新鮮的黃油）、蜂蜜（madhu）、石蜜（sakkharā，冰糖），可以在七天內服用。如果超過七天服用，犯尼薩耆波逸提。 『若比丘！在夏季最後一個月，應當尋求雨浴衣（vassika-sātikā，雨季洗澡時穿的衣服），半個月內可以使用來洗浴。如果比丘在一個月前尋求雨浴衣，超過半個月前使用洗浴，犯尼薩耆波逸提。 『若比丘！在夏季三個月結束前十天，眾比丘可以接受緊急佈施的衣服。比丘知道這是緊急佈施的衣服，應當接受。接受后，直到可以穿衣的時間，都應該持有。如果超過時間持有，犯尼薩耆波逸提。 『若比丘！夏季三個月結束后，在迦提月（kattika，印度歷第八個月）滿一個月后，住在阿蘭若（arañña，森林）有疑慮和恐怖的地方，比丘在這樣的地方居住，三衣（ticīvara，僧伽梨、郁多羅僧、安陀會）中，想要留下一件衣服放置在村舍內，眾比丘有因緣可以離衣過夜，最多六夜。如果超過六夜，犯尼薩耆波逸提。 『若
【English Translation】 English version 『If a bhikkhu (bhikkhu, Buddhist monk), whose bowl has fewer than five mendings and does not leak, seeks a new bowl because he desires a better one, if he obtains it, it is to be forfeited and confessed (nissaggiya pācittiya, an offense requiring forfeiture). That bhikkhu should go to the Sangha (saṃgha, monastic community) and forfeit it. He should take the worst bowl in turn and give it to that bhikkhu to keep. He should keep it until it is broken; this is the proper time. 『If a bhikkhu, himself asks for thread and has a weaver who is not a relative weave a robe, it is to be forfeited and confessed. 『If a bhikkhu, a householder or a householder's wife, has a weaver weave a robe for a bhikkhu, and that bhikkhu, without having been invited to do so, goes to the weaver and says, 「Weave this robe for me, weave it very well, make it wide and strong, and I will give you a little something for it,」 if he gives a price, even the value of one meal, and obtains the robe, it is to be forfeited and confessed. 『If a bhikkhu, having previously given a robe to another bhikkhu, later, because of anger, either takes it back himself or has someone else take it back, saying, 「Give me back my robe, I will not give it to you,」 if that bhikkhu returns the robe, and the bhikkhu who takes the robe back, it is to be forfeited and confessed. 『If a bhikkhu is ill, he may partake of remaining medicines such as ghee (sū, clarified butter), oil (taila, vegetable oil), fresh butter (sappi, fresh butter), honey (madhu), and sugar candy (sakkharā, rock candy) for seven days. If he partakes of them after seven days, it is to be forfeited and confessed. 『If a bhikkhu, when one month of the hot season remains, should seek a bathing cloth (vassika-sātikā, a cloth for bathing in the rainy season), and may use it for bathing for half a month. If a bhikkhu seeks a bathing cloth more than one month beforehand, or uses it for bathing more than half a month beforehand, it is to be forfeited and confessed. 『If a bhikkhu, when ten days remain before the end of the three months of the hot season, bhikkhus may receive robes given urgently. A bhikkhu, knowing that it is a robe given urgently, should accept it. Having accepted it, he should keep it until the time for wearing robes. If he keeps it longer, it is to be forfeited and confessed. 『If a bhikkhu, when the three months of the hot season have ended, and one month of Kattika (kattika, the eighth month in the Indian calendar) has passed, dwells in a forest (arañña, forest) in a place of doubt and fear, and that bhikkhu dwells in such a place, if he wishes to leave one of his three robes (ticīvara, saṃghāti, uttarāsaṃga, antarvāsa) in a village dwelling, bhikkhus may, for some reason, sleep away from their robes for up to six nights. If it is more than six nights, it is to be forfeited and confessed. 『If
比丘！知是僧物，自求入己者，尼薩耆波逸提(三十)。
「諸大德！我已說三十尼薩耆波逸提法。今問諸大德！是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！是九十波逸提法，半月半月說，戒經中來。
「若比丘！知而妄語者，波逸提。
「若比丘！種類毀呰語者，波逸提。
「若比丘！兩舌語者，波逸提。
「若比丘！與女人同室宿者，波逸提。
「若比丘！與未受大戒人共宿，過二宿至三宿者，波逸提。
「若比丘！與未受大戒人共誦者，波逸提。
「若比丘！知他比丘有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。
「若比丘！向未受大戒人說過人法，言：『我見是，我知是。』實者，波逸提。
「若比丘！與女人說法過五、六語，除有知男子，波逸提。
「若比丘！自手掘地，若教人掘者，波逸提(一十)。
「若比丘！壞鬼神村者，波逸提。
「若比丘！妄作異語惱他者，波逸提。
「若比丘！嫌罵者，波逸提。
「若比丘！取僧繩床、木床、若臥具、坐蓐，露地敷，若教人敷，捨去，不自舉，不教人舉，波逸提。
「若比丘！于僧房中，敷僧臥具，
【現代漢語翻譯】 現代漢語譯本 『比丘(bhikkhu，佛教僧侶)！明知是僧團的物品，卻私自佔為己有，犯尼薩耆波逸提(nissaggiya pācittiya，一種戒律，指需要捨棄物品並懺悔的罪過)(三十)。』
『諸位大德(bhante，對僧侶的尊稱)！我已經說了三十條尼薩耆波逸提法。現在問諸位大德！這些戒律中是否清凈無犯？』(重複三次)『諸位大德！因為大家默然不語，表示這些戒律中清凈無犯，這件事就這樣確定了。』
『諸位大德！這是九十條波逸提法(pācittiya，一種戒律，指通過懺悔可以消除的罪過)，每半個月誦說一次，出自戒經(戒律彙編)。』
『如果比丘(bhikkhu)明知故犯妄語，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)說離間僧團的壞話，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)說挑撥離間的兩舌話，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)與女人在同一個房間過夜，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)與未受具足戒(upasampadā，佛教中的正式出家儀式)的人一起過夜，超過兩夜到三夜，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)與未受具足戒(upasampadā)的人一起背誦佛經，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)知道其他比丘(bhikkhu)犯了嚴重的罪行，卻向未受具足戒(upasampadā)的人說，除非是僧團的羯磨(kamma，僧團的正式決議)，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)向未受具足戒(upasampadā)的人說超凡的境界，說：『我見到了，我知道了。』如果屬實，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)為女人說法超過五六句，除非有明事理的男子在場，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)親手挖地，或者教人挖地，犯波逸提(pācittiya)(一十)。』
『如果比丘(bhikkhu)破壞鬼神居住的村落，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)胡說八道，擾亂他人，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)辱罵他人，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)拿走僧團的繩床、木床、臥具或坐墊，在露天鋪設，或者教人鋪設，然後離開，不自己收起來，也不教人收起來，犯波逸提(pācittiya)。』
『如果比丘(bhikkhu)在僧房中，鋪設僧團的臥具，
【English Translation】 English version 『Bhikkhus (Buddhist monks)! If a bhikkhu (Buddhist monk), knowing that something belongs to the Sangha (monastic community), appropriates it for himself, it is a Nissaggiya Pācittiya (an offense requiring forfeiture and confession) (30).』
『Venerable ones (bhante, a term of respect for monks)! I have recited the thirty Nissaggiya Pācittiya rules. Now I ask the venerable ones! Are you clear of these offenses?』 (said three times) 『Venerable ones! Because you are silent, it is understood that you are clear of these offenses. Thus, this matter is settled.』
『Venerable ones! These are the ninety Pācittiya (an offense requiring confession) rules, recited every half-month, as found in the Patimokkha (code of monastic discipline).』
『If a bhikkhu (Buddhist monk) knowingly tells a lie, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) speaks disparagingly to cause division, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) engages in divisive speech, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) sleeps in the same room with a woman, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) sleeps with someone who has not received full ordination (upasampadā, the formal Buddhist ordination ceremony), for more than two nights, up to three nights, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) recites the scriptures with someone who has not received full ordination (upasampadā), it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk), knowing that another bhikkhu (Buddhist monk) has committed a serious offense, tells someone who has not received full ordination (upasampadā), except for a Sangha kamma (kamma, a formal act of the monastic community), it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) tells someone who has not received full ordination (upasampadā) about superhuman attainments, saying, 『I have seen this, I know this,』 if it is true, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) teaches the Dhamma (teachings) to a woman for more than five or six sentences, unless there is a knowledgeable man present, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) digs the ground himself, or instructs someone to dig, it is a Pācittiya (an offense requiring confession) (10).』
『If a bhikkhu (Buddhist monk) destroys a village inhabited by spirits, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) speaks nonsensically to disturb others, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) insults others, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) takes a Sangha's (monastic community) rope bed, wooden bed, bedding, or mat, spreads it in an open space, or instructs someone to spread it, and then leaves without putting it away himself or instructing someone to put it away, it is a Pācittiya (an offense requiring confession).』
『If a bhikkhu (Buddhist monk) in a Sangha's (monastic community) dwelling, spreads the Sangha's (monastic community) bedding,
若自敷，若教人敷，若坐、若臥，去時，不自舉、不教人舉，波逸提。
「若比丘！知先比丘住處，後來強於中間敷臥具止宿，念言：『彼若嫌迮者，自當避我去。』作如是因緣非余，非威儀，波逸提。
「若比丘！瞋他比丘，不喜，僧房中，若自牽出，教他牽出，波逸提。
「若比丘！若房若重閣上，脫腳繩床、木床，若坐，若臥，波逸提。
「若比丘！知水有蟲，若自澆泥、若澆草，若教人澆者，波逸提。
「若比丘！作大房，戶扉窗牖，及余莊飾具，指授覆苫，齊二、三節，若過者，波逸提(二十)。
「若比丘！僧不差，教誡比丘尼者，波逸提。
「若比丘！為僧差，教授比丘尼，乃至日暮者，波逸提。
「若比丘！語余比丘作如是語：『諸比丘為飲食故，教授比丘尼』者，波逸提。
「若比丘！與非親里比丘尼衣，除貿易，波逸提。
「若比丘！與非親里比丘尼作衣者，波逸提。
「若比丘！與比丘尼在屏處坐者，波逸提。
「若比丘！與比丘尼共期同一道行，從一村乃至一村間，除異時，波逸提。異時者，與估客行，若疑畏怖時，是謂異時。
「若比丘！與比丘尼，共期同乘一船，上水，下水，除直渡者，波逸提。
【現代漢語翻譯】 現代漢語譯本 如果自己鋪設，或者教別人鋪設，或者坐著、或者躺著，離開的時候，不自己收拾、不教別人收拾，犯波逸提（Payittiya，一種戒律的名稱）。
『如果比丘（Bhikkhu，佛教僧侶）！知道先來的比丘（Bhikkhu，佛教僧侶）的住處，後來的人強行在中間鋪設臥具住宿，心想：『他如果嫌擁擠，自然會避開我離開。』因為這樣的原因而不是其他，也不是爲了威儀，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！因為嗔恨其他比丘（Bhikkhu，佛教僧侶），不高興，在僧房中，自己拉他出去，或者教別人拉他出去，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！在房間或者重閣上，脫掉腳繩的床、木床，或者坐著，或者躺著，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！知道水裡有蟲，自己澆泥、或者澆草，或者教別人澆，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！建造大房屋，門、窗戶，以及其他的裝飾用具，指定覆蓋屋頂的茅草，齊平兩三節，如果超過，犯波逸提（Payittiya，一種戒律的名稱）。』(二十)
『如果比丘（Bhikkhu，佛教僧侶）！沒有得到僧團的委派，教誡比丘尼（Bhikkhuni，佛教女僧侶），犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！被僧團委派，教授比丘尼（Bhikkhuni，佛教女僧侶），直到日落，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！對其他比丘（Bhikkhu，佛教僧侶）說這樣的話：『諸位比丘（Bhikkhu，佛教僧侶）爲了飲食的緣故，教授比丘尼（Bhikkhuni，佛教女僧侶）』，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！給非親屬的比丘尼（Bhikkhuni，佛教女僧侶）衣服，除了交換，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！為非親屬的比丘尼（Bhikkhuni，佛教女僧侶）做衣服，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！與比丘尼（Bhikkhuni，佛教女僧侶）在隱蔽的地方坐著，犯波逸提（Payittiya，一種戒律的名稱）。』
『如果比丘（Bhikkhu，佛教僧侶）！與比丘尼（Bhikkhuni，佛教女僧侶）約定同一條道路行走，從一個村莊到另一個村莊之間，除非特殊情況，犯波逸提（Payittiya，一種戒律的名稱）。特殊情況是指，與商人同行，或者懷疑有危險的時候，這叫做特殊情況。』
『如果比丘（Bhikkhu，佛教僧侶）！與比丘尼（Bhikkhuni，佛教女僧侶），約定一同乘坐一條船，上水，下水，除非直接橫渡，犯波逸提（Payittiya，一種戒律的名稱）。』
【English Translation】 English version If one spreads out bedding oneself, or instructs another to do so, or sits or lies down, and upon leaving, does not tidy it up oneself or instruct another to do so, it is a Payittiya (a type of monastic offense).
'If a Bhikkhu (Buddhist monk) knows of a dwelling place of a prior Bhikkhu (Buddhist monk), and later forcefully spreads out bedding in the middle to stay, thinking: 'If he finds it cramped, he will naturally avoid me and leave.' If this is the reason and no other, and not for proper conduct, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk), being angry with another Bhikkhu (Buddhist monk) and displeased, drags him out of the monastery himself, or instructs another to drag him out, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk), on a room or upper story, sits or lies down on a bed or wooden platform with loosened leg-ropes, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) knows that there are insects in the water, and pours mud or grass on it himself, or instructs another to do so, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) builds a large dwelling, with doors, windows, and other decorative features, and specifies that the thatching should cover two or three joints, if it exceeds that, it is a Payittiya (a type of monastic offense).' (Twenty)
'If a Bhikkhu (Buddhist monk), not being appointed by the Sangha (monastic community), instructs a Bhikkhuni (Buddhist nun), it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk), being appointed by the Sangha (monastic community), instructs a Bhikkhuni (Buddhist nun) until nightfall, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) says to another Bhikkhu (Buddhist monk) such words: 'The Bhikkhus (Buddhist monks) instruct the Bhikkhunis (Buddhist nuns) for the sake of food,' it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) gives clothing to a Bhikkhuni (Buddhist nun) who is not a relative, except for exchange, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) makes clothing for a Bhikkhuni (Buddhist nun) who is not a relative, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) sits with a Bhikkhuni (Buddhist nun) in a secluded place, it is a Payittiya (a type of monastic offense).'
'If a Bhikkhu (Buddhist monk) and a Bhikkhuni (Buddhist nun) agree to travel on the same road, from one village to another, except in exceptional circumstances, it is a Payittiya (a type of monastic offense). Exceptional circumstances are when traveling with merchants, or when there is suspected danger, this is called exceptional circumstances.'
'If a Bhikkhu (Buddhist monk) and a Bhikkhuni (Buddhist nun) agree to travel on the same boat, upstream or downstream, except for crossing directly, it is a Payittiya (a type of monastic offense).'
「若比丘！知比丘尼讚歎教化因緣得食食，除檀越先有意者，波逸提。
「若比丘！與婦女，共期同一道行，乃至一村間，波逸提(三十)。
「若比丘！施一食處，無病比丘應一食，若過受者，波逸提。
「若比丘！展轉食，除余時，波逸提。余時者，病時、施衣時，是謂余時。
「若比丘！別眾食，除余時，波逸提。余時者，病時、作衣時、施衣時、道行時、乘船時、大眾集時、沙門施食時，此是時。
「若比丘！至白衣家，請比丘與餅、麨、飯，若比丘欲須者，當二、三缽受，還至僧伽藍中，應分與余比丘食。若比丘無病，過二、三缽受持，還至僧伽藍中，不分與余比丘食者，波逸提。
「若比丘！足食竟，或時受請，不作餘食法而食者，波逸提。
「若比丘！知他比丘足食已，若受請，不作餘食法，慇勤請與食：『長老！取是食。』以是因緣，非余，欲使他犯者，波逸提。
「若比丘！非時，受食食者，波逸提。
「若比丘！殘宿食而食者，波逸提。
「若比丘！不受食，若藥著口中，除水及楊枝，波逸提。
「若比丘！得好美飲食，乳、酪、魚、及肉，若比丘如此美飲食，無病，自為己索者，波逸提(四十)。
「若比
【現代漢語翻譯】 現代漢語譯本 「如果比丘（bhikkhu，男性出家人）知道比丘尼（bhikkhuni，女性出家人）因為讚歎或教化的因緣而獲得食物，除非是施主（dānika，給予者）事先有意安排的，否則比丘犯波逸提（pācittiya，一種輕罪）。 「如果比丘與婦女約定同行，即使只是一村的距離，也犯波逸提（pācittiya）。 「如果比丘在一個提供食物的地方，無病的比丘應該只食用一份食物，如果過量接受，則犯波逸提（pācittiya）。 「如果比丘輾轉接受食物，除非在特殊情況下，否則犯波逸提（pācittiya）。特殊情況指的是生病時、分發袈裟時，這些被稱為特殊情況。 「如果比丘離開僧團單獨食用，除非在特殊情況下，否則犯波逸提（pācittiya）。特殊情況指的是生病時、製作袈裟時、分發袈裟時、在旅途中時、乘船時、大眾集會時、沙門（samaṇa，修行者）提供食物時，這些是特殊情況。 「如果比丘去到在家信徒（upāsaka，在家修行者）的家中，他們請求比丘接受餅、炒麵或米飯，如果比丘需要，應該接受兩到三缽，然後回到僧伽藍（saṃghārāma，僧院）中，應該分給其他比丘食用。如果比丘沒有生病，卻接受超過兩到三缽的食物，回到僧伽藍中，卻不分給其他比丘食用，則犯波逸提（pācittiya）。 「如果比丘已經吃飽，有時接受邀請，卻不按照『餘食法』（指將食物視為剩餘之物，不貪著）而食用，則犯波逸提（pācittiya）。 「如果比丘知道其他比丘已經吃飽，如果接受邀請，不按照『餘食法』，卻慇勤地請求對方食用：『長老（bhante，對出家人的尊稱）！請拿這些食物。』因為這個原因，而不是其他原因，想要使對方犯戒，則犯波逸提（pācittiya）。 「如果比丘在非進食的時間接受食物，則犯波逸提（pācittiya）。 「如果比丘食用剩餘的隔夜食物，則犯波逸提（pācittiya）。 「如果比丘沒有接受食物，即使是藥物進入口中，除了水和牙籤，也犯波逸提（pācittiya）。 「如果比丘得到美味的食物，如牛奶、凝乳、魚和肉，如果比丘在沒有生病的情況下，爲了自己而索取這些美味的食物，則犯波逸提（pācittiya）。 「如果比丘...
【English Translation】 English version 『If a bhikkhu (monk) knows that a bhikkhuni (nun) has obtained food because of praising or instructing, except if the donor (dānika, giver) intended it beforehand, he commits a pācittiya (minor offense).』 『If a bhikkhu makes an agreement with a woman to travel together, even for the distance of one village, he commits a pācittiya.』 『If a bhikkhu is at a place where food is offered, a healthy bhikkhu should eat only one portion; if he accepts more, he commits a pācittiya.』 『If a bhikkhu accepts food successively, except at other times, he commits a pācittiya. 『Other times』 means when he is sick or when robes are being distributed; these are called 『other times.』 『If a bhikkhu eats separately from the community, except at other times, he commits a pācittiya. 『Other times』 means when he is sick, when robes are being made, when robes are being distributed, when traveling, when on a boat, when there is a large gathering, when a samaṇa (ascetic) is offering food; these are the 『times.』 『If a bhikkhu goes to the house of a lay follower (upāsaka, lay practitioner), and they ask the bhikkhu to accept cakes, parched grain, or rice, if the bhikkhu needs it, he should accept two or three bowls, and then return to the saṃghārāma (monastery) and share it with the other bhikkhus. If the bhikkhu is not sick, but accepts more than two or three bowls, and returns to the saṃghārāma without sharing it with the other bhikkhus, he commits a pācittiya.』 『If a bhikkhu has finished eating, and sometimes receives an invitation, but eats without considering it 『remaining food』 (not being attached to it), he commits a pācittiya.』 『If a bhikkhu knows that another bhikkhu has finished eating, and if he receives an invitation, but without considering it 『remaining food,』 he earnestly asks the other to eat: 『Venerable (bhante, term of respect for monks)! Take this food.』 For this reason, and no other, wanting to make the other commit an offense, he commits a pācittiya.』 『If a bhikkhu accepts food at an improper time, he commits a pācittiya.』 『If a bhikkhu eats leftover food from the previous day, he commits a pācittiya.』 『If a bhikkhu does not accept food, even if medicine enters his mouth, except for water and a toothpick, he commits a pācittiya.』 『If a bhikkhu obtains delicious food, such as milk, curds, fish, and meat, if the bhikkhu, without being sick, asks for such delicious food for himself, he commits a pācittiya.』 『If a bhikkhu...』
丘！外道男外道女自手與食者，皆波逸提。
「若比丘！先受請已，前食、后食行詣余家，不囑授余比丘，除余時，波逸提。余時者，病時、作衣時、施衣時，是謂余時。
「若比丘！在食家中有寶，強安坐者，波逸提。
「若比丘！食家中有寶，在屏處坐者，波逸提。
「若比丘！獨與女人露地坐者，波逸提。
「若比丘！語余比丘作如是語：『大德！共至聚落，當與汝食。』彼比丘竟不教與是比丘食，語言：『汝去！我與汝一處，若坐、若語不樂，我獨坐獨語樂。』以此因緣非余，方便遣去者，波逸提。
「若比丘！請四月與藥，無病比丘應受；若過受，除常請、更請、分請、盡形壽請者，波逸提
「若比丘往觀軍陣，除時因緣，波逸提。
「若比丘！有因緣，聽至軍中二宿、三宿，若過者，波逸提。
「若比丘！二宿、三宿軍中住，或時觀軍陣鬥戰，若觀遊軍象馬力勢者，波逸提(五十)。
「若比丘！飲酒者，波逸提。
「若比丘！水中嬉戲者，波逸提。
「若比丘！以指相擊攊者，波逸提。
「若比丘！不受諫者，波逸提。
「若比丘！恐怖他比丘者，波逸提。
「若比丘！半月洗浴，無病比丘應受，不得
【現代漢語翻譯】 現代漢語譯本 丘！如果外道男子或外道女子親自遞食物給比丘，比丘接受了，就犯波逸提（Pācittiya，一種戒律名稱）。
如果比丘！已經接受了邀請，在用餐前或用餐后前往其他人家，沒有囑託其他比丘代為照看，除非有特殊情況，否則就犯波逸提。特殊情況是指：生病時、製作衣服時、分發衣服時，這些情況被稱為特殊情況。
如果比丘！在供養食物的家中發現有貴重物品，卻強行安坐不離開，就犯波逸提。
如果比丘！在供養食物的家中發現有貴重物品，卻在隱蔽的地方坐著，就犯波逸提。
如果比丘！獨自與女人在露天的地方坐著，就犯波逸提。
如果比丘！對比丘說這樣的話：『大德！我們一起去村落，我會給你食物。』但最終卻沒有給這位比丘食物，反而說：『你走吧！我和你在一起，無論是坐著還是說話都不快樂，我獨自坐著獨自說話才快樂。』因為這個原因而非其他原因，用方便的手段把比丘趕走，就犯波逸提。
如果比丘！接受了四個月的藥物供養，沒有生病的比丘應該接受；如果接受超過四個月的供養，除非是常請（經常性的邀請）、更請（額外的邀請）、分請（分配的邀請）、盡形壽請（終身邀請），否則就犯波逸提。
如果比丘前往觀看軍隊陣勢，除非有特殊原因，否則就犯波逸提。
如果比丘！有特殊原因，允許前往軍隊中居住兩夜或三夜，如果超過這個時間，就犯波逸提。
如果比丘！在軍隊中居住兩夜或三夜，有時觀看軍隊的陣勢戰鬥，或者觀看遊軍的象馬力量，就犯波逸提（第五十條）。
如果比丘！飲酒，就犯波逸提。
如果比丘！在水中嬉戲，就犯波逸提。
如果比丘！用手指互相敲擊，就犯波逸提。
如果比丘！不接受勸諫，就犯波逸提。
如果比丘！恐嚇其他比丘，就犯波逸提。
如果比丘！每半個月洗一次澡，沒有生病的比丘應該接受這個規定，不得...
【English Translation】 English version O monks! If a male or female adherent of another sect personally offers food to a monk, it is a Pācittiya (an offense requiring confession).
If a monk, having accepted an invitation, goes to another house before or after the meal without entrusting (his duties) to another monk, except in special circumstances, it is a Pācittiya. Special circumstances are: when sick, when making robes, when distributing robes; these are called special circumstances.
If a monk! finds valuables in a house where food is being offered and insists on sitting there without leaving, it is a Pācittiya.
If a monk! finds valuables in a house where food is being offered and sits in a secluded place, it is a Pācittiya.
If a monk! sits in an open place alone with a woman, it is a Pācittiya.
If a monk! says to another monk: 'Venerable, let's go to the village together, I will give you food.' But in the end, he does not give the monk food, and instead says: 'Go away! I am not happy being with you, whether sitting or talking. I am happy sitting and talking alone.' For this reason, and no other, he uses skillful means to send the monk away, it is a Pācittiya.
If a monk! accepts medicine for four months, a monk who is not sick should accept it; if he accepts it for longer than four months, except for a standing invitation, a further invitation, a shared invitation, or a lifetime invitation, it is a Pācittiya.
If a monk goes to watch military formations, except for a valid reason, it is a Pācittiya.
If a monk! has a valid reason, he is allowed to stay in the army for two or three nights; if he stays longer than that, it is a Pācittiya.
If a monk! stays in the army for two or three nights, and sometimes watches military formations in battle, or watches the strength of the elephants and horses of the mobile army, it is a Pācittiya (the fiftieth offense).
If a monk! drinks alcohol, it is a Pācittiya.
If a monk! plays in the water, it is a Pācittiya.
If a monk! snaps his fingers, it is a Pācittiya.
If a monk! does not accept admonishment, it is a Pācittiya.
If a monk! frightens another monk, it is a Pācittiya.
If a monk! bathes every half month, a monk who is not sick should accept this rule, and must not...
過，除余時，波逸提。余時者：熱時、病時、作時、風時、雨時、道行時，此是余時。
「若比丘！無病自為炙身故，在露地然火，若教人然，除時因緣，波逸提。
「若比丘！藏他比丘衣、缽、坐具、針筒，若自藏，教人藏，下至戲笑者，波逸提。
「若比丘！與比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣，后不語主還取著者，波逸提。
「若比丘！得新衣，應作三種壞色，一一色中隨意壞，若青、若黑、若木蘭。若比丘！不以三種壞色，若青、若黑、若木蘭，著余新衣者，波逸提(六十)。
「若比丘！故殺畜生命者，波逸提。
「若比丘！知水有蟲飲用者，波逸提。
「若比丘！故惱他比丘，令須臾間不樂者，波逸提。
「若比丘！知他比丘犯粗罪，覆藏者，波逸提。
「若比丘！知年不滿二十，與受大戒，此人不得戒；彼比丘可呵，癡故，波逸提。
「若比丘！知諍事，如法懺悔已，后更發起者，波逸提。
「若比丘！知是賊伴，結要，共同一道行，乃至一村間者，波逸提。
「若比丘！作如是語：『我知佛所說法，行淫慾，非障道法。』彼比丘諫此比丘言：『大德！莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語，世尊無
【現代漢語翻譯】 現代漢語譯本 過，除余時，犯波逸提罪。余時指的是：天氣炎熱的時候、生病的時候、有事情要做的時候、颳風的時候、下雨的時候、在路上行走的時候，這些是余時。
『如果比丘在沒有生病的情況下，爲了取暖而在露天點火，或者教別人點火，除非有特殊情況，否則犯波逸提罪。
『如果比丘藏匿其他比丘的衣服、缽、坐具、針筒，無論是自己藏匿，還是教別人藏匿，哪怕是開玩笑，都犯波逸提罪。
『如果比丘將衣服給予比丘、比丘尼、式叉摩那（受過訓練的沙彌尼）、沙彌、沙彌尼，之後不告知物主就取回，犯波逸提罪。
『如果比丘得到新衣服，應該染成三種壞色中的一種，每種顏色中隨意選擇一種來染壞，即青色、黑色或木蘭色。如果比丘不使用這三種壞色，即青色、黑色或木蘭色，而穿其他新衣服，犯波逸提罪（第六十條）。』
『如果比丘故意殺害畜生，犯波逸提罪。
『如果比丘明知水中有蟲仍然飲用，犯波逸提罪。
『如果比丘故意惱怒其他比丘，使他在短暫的時間內不快樂，犯波逸提罪。
『如果比丘知道其他比丘犯了重罪，卻加以隱瞞，犯波逸提罪。
『如果比丘明知某人年齡不滿二十歲，卻為他授大戒，此人無法得到戒律；這位比丘應該受到呵責，因為他的愚癡，犯波逸提罪。
『如果比丘知道有爭端，已經如法懺悔完畢，之後又重新挑起爭端，犯波逸提罪。
『如果比丘明知是盜賊同夥，還與他們結盟，共同行走一段路，哪怕只是一條村子的距離，犯波逸提罪。
『如果比丘說這樣的話：『我知道佛所說的法，即使行淫慾，也不會妨礙修道。』其他比丘應該勸誡這位比丘說：『大德，不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的，世尊不會這樣說，世尊沒有
【English Translation】 English version If, except for the permitted times, it is a Pācittiya. The permitted times are: hot weather, sickness, work, wind, rain, traveling on the road; these are the permitted times.
'If a bhikkhu, being without illness, for the sake of warming himself, makes a fire in the open, or causes another to make one, except for a reason of time, it is a Pācittiya.
'If a bhikkhu hides another bhikkhu's robe, bowl, sitting cloth, or needle case, whether he hides it himself or causes another to hide it, even in jest, it is a Pācittiya.
'If a bhikkhu gives a robe to a bhikkhu, bhikkhuni, sikkhamana (a female novice undergoing training), samanera (male novice), or samaneri (female novice), and afterwards takes it back without informing the owner, it is a Pācittiya.
'If a bhikkhu obtains a new robe, he should make one of three spoiling colors, spoiling it at will in each color, whether blue, black, or brownish-yellow. If a bhikkhu, without using the three spoiling colors, whether blue, black, or brownish-yellow, wears another new robe, it is a Pācittiya (the sixtieth).'
'If a bhikkhu intentionally kills an animal, it is a Pācittiya.
'If a bhikkhu knowingly drinks water containing living creatures, it is a Pācittiya.
'If a bhikkhu intentionally annoys another bhikkhu, causing him displeasure even for a moment, it is a Pācittiya.
'If a bhikkhu, knowing that another bhikkhu has committed a gross offense, conceals it, it is a Pācittiya.
'If a bhikkhu, knowing that a person is not yet twenty years old, ordains him with the higher ordination, that person does not obtain the ordination; that bhikkhu is blameworthy, because of his foolishness, it is a Pācittiya.
'If a bhikkhu, knowing that there is a dispute, and it has been righteously settled, afterwards stirs it up again, it is a Pācittiya.
'If a bhikkhu, knowing that they are thieves, makes an agreement with them to travel together on the same road, even for the distance of one village, it is a Pācittiya.
'If a bhikkhu says thus: 『I understand the Dhamma taught by the Buddha, that engaging in sexual intercourse is not an obstacle to the path.』 That bhikkhu should be admonished by other bhikkhus, saying: 『Venerable sir, do not say thus, do not slander the Blessed One, for slandering the Blessed One is not good, the Blessed One would not say thus, the Blessed One has not
數方便，說行淫慾是障道法。』彼比丘諫此比丘時，堅持不捨，彼比丘乃至三諫。舍此事故，若三諫舍者善，不捨者，波逸提。
「若比丘！知如是語人未作法，如是邪見而不捨，供給所須，共同羯磨，止宿言語者，波逸提。
「若比丘！知沙彌作如是語：『我從佛聞法，行淫慾非障道法。』彼比丘諫此沙彌如是言：『汝莫誹謗世尊，謗世尊者不善。世尊不作是語。沙彌！世尊無數方便說淫慾是障道法。』彼比丘諫此沙彌時，堅持不捨。彼比丘應乃至再三呵諫，令舍此事故，乃至三諫，舍者善，不捨者，彼比丘，應語此沙彌言：『汝自今已去，不得言佛是我世尊，不得隨逐余比丘，如諸沙彌得與比丘二、三宿，汝今無是事，汝出去、滅去，不應住此。』若比丘知如是眾中被擯沙彌，而誘將畜養共止宿言語者，波逸提(七十)。
「若比丘！余比丘如法諫時，作如是語：『我今不學此戒。』當難問余智慧持律比丘者，波逸提。若為知為學故，應難問。
「若比丘！說戒時，作如是語：『大德！何用說是雜碎戒為？說是戒時，令人惱愧懷疑。』輕呵戒故，波逸提。
「若比丘！說戒時，作如是語：『我今始知此法戒經所載，半月半月說，戒經中來。』余比丘，知是比丘，若二、若三說戒中
【現代漢語翻譯】 現代漢語譯本：『有些比丘說：『我知道佛陀所說的法，行淫慾不是障礙修道的法門。』當其他比丘勸誡這位比丘時，他堅持不聽勸告，這位比丘甚至被勸誡了三次。如果他能因此放棄這種說法是好的，如果不放棄，就犯了波逸提罪（一種輕罪）。』 『如果比丘知道有人說了這樣的話，並且沒有依法處理，這個人持有這樣的邪見並且不肯放棄，還供給他的所需，與他共同舉行羯磨（僧團會議），一起住宿和交談，就犯了波逸提罪。』 『如果比丘知道沙彌（śrāmaṇera，佛教出家男子）說了這樣的話：『我從佛陀那裡聽聞，行淫慾不是障礙修道的法門。』這位比丘應該這樣勸誡這位沙彌：『你不要誹謗世尊（Bhagavan，佛陀的尊稱），誹謗世尊是不好的。世尊不會這樣說。沙彌！世尊用無數方便法門說明淫慾是障礙修道的法門。』當這位比丘勸誡這位沙彌時，他堅持不聽勸告。這位比丘應該再三呵斥勸誡，讓他放棄這種說法。如果經過三次勸誡，他放棄了這種說法是好的，如果不放棄，這位比丘應該告訴這位沙彌：『從現在開始，你不得再說佛陀是你的世尊，不得跟隨其他比丘，像其他沙彌那樣可以和比丘同住兩三天，你現在沒有這種資格，你出去，離開這裡，不應該住在這裡。』如果比丘知道有這樣的被僧團驅逐的沙彌，還引誘他，供養他，和他一起住宿和交談，就犯了波逸提罪（第七十條）。』 『如果比丘在其他比丘如法勸誡時，說這樣的話：『我現在不學這些戒律。』就應該質問其他有智慧、持戒精嚴的比丘，就犯了波逸提罪。如果是爲了瞭解和學習戒律，可以進行質問。 『如果比丘在誦戒時，說這樣的話：『各位大德！何必說這些瑣碎的戒律呢？說這些戒律時，讓人感到惱怒、羞愧和懷疑。』因為輕視戒律，就犯了波逸提罪。 『如果比丘在誦戒時，說這樣的話：『我現在才知道這部法戒經里記載的，每月兩次誦戒，是從戒經里來的。』其他比丘知道這位比丘在兩次或三次誦戒中...
【English Translation】 English version: 'Some monks say: 'I understand the Dharma (law, teaching) spoken by the Buddha (enlightened one), that engaging in sexual activity is not an obstacle to the path of enlightenment.' When other monks admonish this monk, he persists in not abandoning this view, even after being admonished three times. If he abandons this view after three admonishments, that is good. If he does not abandon it, he commits a Pācittiya (a minor offense).' 'If a monk knows that someone speaks in this way and has not been dealt with according to the Dharma, and that person holds such a wrong view and does not abandon it, and the monk provides for his needs, participates in joint Karma (Saṃgha assembly), and shares lodging and conversation with him, he commits a Pācittiya.' 'If a monk knows that a Śrāmaṇera (novice monk) says: 'I have heard from the Buddha that engaging in sexual activity is not an obstacle to the path of enlightenment,' the monk should admonish the Śrāmaṇera, saying: 'Do not slander the Bhagavan (Blessed One, an epithet of the Buddha), for slandering the Bhagavan is not good. The Bhagavan would not say such a thing. Śrāmaṇera! The Bhagavan has taught in countless ways that sexual activity is an obstacle to the path of enlightenment.' When the monk admonishes the Śrāmaṇera, he persists in not abandoning this view. The monk should admonish him up to three times, urging him to abandon this view. If after three admonishments he abandons this view, that is good. If he does not abandon it, the monk should say to the Śrāmaṇera: 'From now on, you may no longer say that the Buddha is your Bhagavan, nor may you follow other monks. Unlike other Śrāmaṇeras who are allowed to stay with monks for two or three nights, you no longer have this privilege. Go away, leave this place, you should not stay here.' If a monk knows that such a Śrāmaṇera has been expelled from the Saṃgha (monastic community) and yet entices him, provides for him, and shares lodging and conversation with him, he commits a Pācittiya (the seventieth rule).' 'If a monk, when being admonished lawfully by other monks, says: 'I will not study these precepts now,' he should be questioned by other wise monks who uphold the Vinaya (monastic discipline), and he commits a Pācittiya. If it is for the sake of understanding and learning the precepts, questioning is allowed.' 'If a monk, during the recitation of the precepts, says: 'Venerable ones! What is the use of reciting these trivial precepts? Reciting these precepts causes annoyance, shame, and doubt.' Because of disparaging the precepts, he commits a Pācittiya.' 'If a monk, during the recitation of the precepts, says: 'I have only now learned that this is recorded in the Dharma-Vinaya (code of law and discipline), that the precepts are recited twice a month, and that this comes from the Vinaya.' If other monks know that this monk has been present at the recitation of the precepts two or three times...
坐，何況多！彼比丘無知無解，若犯罪，應如法治，更重增無知罪。語言：『長老！汝無利，不善得。汝說戒時，不用心念、不一心攝耳聽法。』彼無知故，波逸提。
「若比丘！共同羯磨已后，如是語：『諸比丘，隨親厚以眾僧物與』者，波逸提。
「若比丘！眾僧斷事未竟，不與欲而起去者，波逸提。
「若比丘！與欲已，後悔者，波逸提。
「若比丘！比丘共鬥諍已，聽此語向彼說，波逸提。
「若比丘！瞋恚故不喜，打比丘者，波逸提。
「若比丘！瞋恚不喜，以手搏比丘者，波逸提。
「若比丘！瞋恚故，以無根僧伽婆尸沙法謗者，波逸提(八十)。
「若比丘！剎利水澆頭王種，王未出，未藏寶而入。若過宮門閾者，波逸提。
「若比丘！若寶中寶莊飾具，若自捉，若教人捉，除僧伽藍中及寄宿處，波逸提。若比丘在僧伽藍中，若寄宿處，捉寶若寶莊飾具，自捉，教人捉，當作是意：『若有主識者當取。』作如是因緣非余。
「若比丘！非時入聚落，不囑比丘者，波逸提。
「若比丘！作繩床、木床，足應高如來八指，除入梐孔上截竟，若過者，波逸提。
「若比丘！作兜羅綿，貯繩床、木床、大、小蓐，成者，波逸提。
【現代漢語翻譯】 現代漢語譯本 『坐』尚且不可，何況是『多』！如果那位比丘（bhikkhu，佛教出家男眾）無知無解，如果他犯了罪，應該依法懲治，更要加重他的無知罪。應該這樣說：『長老！你沒有利益，沒有得到好的結果。你在說戒的時候，不用心念誦，不一心一意地集中精神聽法。』因為他的無知，犯波逸提（pācittiya，一種戒律名稱）。 『如果比丘（bhikkhu，佛教出家男眾）在共同羯磨（kamma，業）之後，這樣說：『各位比丘，隨意偏袒親近的人，把僧眾的財物給他們』，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）在僧眾斷事還沒有結束的時候，不留下表決的意願就離開，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）已經表達了意願，之後又後悔，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）與比丘（bhikkhu，佛教出家男眾）發生爭鬥之後，聽到這句話又轉告給對方，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）因為嗔恚而不高興，毆打比丘（bhikkhu，佛教出家男眾），犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）因為嗔恚不高興，用手推打比丘（bhikkhu，佛教出家男眾），犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）因為嗔恚，用沒有根據的僧伽婆尸沙法（saṃghāvaśeṣa，僅次於波羅夷罪的重罪）來誹謗，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）在剎利（kṣatriya，印度種姓制度中的第二等級，通常是武士和統治者）水澆頭加冕的王子，在國王還沒有出來，還沒有藏好寶物的時候進入王宮，如果超過宮門的門檻，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）對於寶物中的寶物裝飾品，自己拿取，或者教別人拿取，除非是在僧伽藍（saṃghārāma，僧院）中以及寄宿的地方，犯波逸提（pācittiya，一種戒律名稱）。如果比丘（bhikkhu，佛教出家男眾）在僧伽藍（saṃghārāma，僧院）中，或者寄宿的地方，拿取寶物或者寶物裝飾品，自己拿取，教別人拿取，應當這樣想：『如果有人是物主，認識這些東西，就應當來取走。』只能因為這個原因，不能有其他想法。 『如果比丘（bhikkhu，佛教出家男眾）在非規定的時間進入村落，沒有告知其他比丘（bhikkhu，佛教出家男眾），犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）製作繩床、木床，床腳的高度應該像如來（Tathāgata，佛的稱號）的八指高，除了插入床腳孔的上截部分，如果超過這個高度，犯波逸提（pācittiya，一種戒律名稱）。』 『如果比丘（bhikkhu，佛教出家男眾）製作兜羅綿（tūla，棉花），填充繩床、木床、大的或小的褥墊，完成了，犯波逸提（pācittiya，一種戒律名稱）。』
【English Translation】 English version 『To sit』 is not allowed, let alone 『to do more』! If that bhikkhu (Buddhist monk) is ignorant and without understanding, if he commits an offense, he should be punished according to the Dharma, and his offense of ignorance should be increased. One should say: 『Elder! You have no benefit, you have not obtained good results. When you recite the precepts, you do not concentrate your mind, and you do not wholeheartedly focus your attention on listening to the Dharma.』 Because of his ignorance, he commits a pācittiya (an offense requiring confession). 『If a bhikkhu (Buddhist monk), after a joint kamma (action, deed), says: 『Monks, give the Sangha's (community of monks) property to those who are close to you out of favoritism,』 he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) leaves before the Sangha (community of monks) has finished dealing with a matter, without giving his consent, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) has given his consent and then regrets it, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk), after quarreling with another bhikkhu (Buddhist monk), hears a statement and repeats it to the other party, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk), out of anger and displeasure, strikes another bhikkhu (Buddhist monk), he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk), out of anger and displeasure, pushes another bhikkhu (Buddhist monk) with his hand, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk), out of anger, falsely accuses another bhikkhu of a saṃghāvaśeṣa (a serious offense requiring a meeting of the Sangha) offense without any basis, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) enters the palace of a kṣatriya (warrior caste) prince who has been anointed with water, before the king has come out and before the treasures have been hidden, if he crosses the threshold of the palace gate, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) takes or causes someone else to take precious jewels or ornaments, except in a saṃghārāma (monastery) or lodging place, he commits a pācittiya (an offense requiring confession). If a bhikkhu (Buddhist monk) in a saṃghārāma (monastery) or lodging place takes or causes someone else to take precious jewels or ornaments, he should think: 『If there is an owner who recognizes these things, they should take them.』 It should only be for this reason, and there should be no other intention. 『If a bhikkhu (Buddhist monk) enters a village at an improper time without informing another bhikkhu (Buddhist monk), he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) makes a rope bed or wooden bed, the legs should be no higher than eight fingers of the Tathāgata (Buddha), except for the upper part that is inserted into the leg holes. If it exceeds this height, he commits a pācittiya (an offense requiring confession).』 『If a bhikkhu (Buddhist monk) makes a rope bed, wooden bed, large or small mattress filled with tūla (cotton), once it is completed, he commits a pācittiya (an offense requiring confession).』
「若比丘！作骨、牙、角針筒，刳刮成者，波逸提。
「若比丘！作尼師檀，當應量作。是中量者，長佛二磔手，廣一磔手半，更增廣長，各半磔手，若過裁竟，波逸提。
「若比丘！作覆瘡衣，當應量作。是中量者，長佛四磔手，廣二磔手，裁竟過者，波逸提。
「若比丘！作雨浴衣，當應量作。是中量者，長佛六磔手，廣二磔手半，過者裁竟，波逸提。
「若比丘！與如來等量作衣，若過量作者，波逸提。是中如來衣量者，長佛九磔手，廣六磔手，是謂如來衣量(九十)。
「諸大德！我已說九十波逸提法。今問諸大德！是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！是四波羅提提舍尼法，半月半月說，戒經中來。
「若比丘！入村中，從非親里比丘尼，無病，自手取食食者，是比丘應向余比丘悔過言：『大德！我犯可呵法，所不應為，我今向大德悔過。』是名悔過法。
「若比丘！至白衣家內食，是中有比丘尼指示，與某甲羹，與某甲飯。是比丘應語彼比丘尼如是言：『大姊！且止，須諸比丘食竟。』若無一比丘語彼比丘尼如是言：『大姊！且止，須諸比丘食竟者。』是比丘應向余比丘悔過言：『大德！我犯可呵法
【現代漢語翻譯】 現代漢語譯本 『若比丘！製作骨、牙、角材質的針筒，通過刳挖刮削製成，犯波逸提罪（一種輕罪）。』 『若比丘！製作尼師檀（坐具），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛二磔手（佛的兩個伸開的手掌的長度），寬度為一磔手半，可以增加寬度和長度，各自增加半磔手。如果超過這個尺寸完成製作，犯波逸提罪。』 『若比丘！製作覆瘡衣（覆蓋瘡口的衣服），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛四磔手，寬度為二磔手。如果超過這個尺寸完成製作，犯波逸提罪。』 『若比丘！製作雨浴衣（雨天沐浴時穿的衣服），應當按照規定的尺寸製作。其中規定的尺寸是：長度為佛六磔手，寬度為二磔手半。如果超過這個尺寸完成製作，犯波逸提罪。』 『若比丘！製作和如來（佛陀）尺寸一樣的衣服，或者超過這個尺寸製作，犯波逸提罪。其中如來衣服的尺寸是：長度為佛九磔手，寬度為六磔手，這就是如來衣服的尺寸（九十）。』 『諸位大德！我已經說了九十條波逸提法。現在問諸位大德！在這九十條戒律中是否清凈？』（重複三次）『諸位大德！在這九十條戒律中是清凈的，因為大家默然不語，所以這件事就這樣認可了。』 『諸位大德！這是四條波羅提提舍尼法（應懺悔法），每半個月誦說一次，出自戒經之中。 『若比丘！進入村落中，從非親屬的比丘尼處，在沒有疾病的情況下，親手接受食物食用，這位比丘應當向其他比丘懺悔說：『大德！我犯了應呵責的法，做了不應該做的事情，我現在向大德懺悔。』這叫做懺悔法。 『若比丘！在白衣（在家信徒）家中吃飯，其中有比丘尼指示（施主），給某人羹，給某人飯。這位比丘應當對比丘尼這樣說：『大姊！請停止，等待眾比丘吃完。』如果沒有一位比丘對比丘尼這樣說：『大姊！請停止，等待眾比丘吃完。』這位比丘應當向其他比丘懺悔說：『大德！我犯了應呵責的法
【English Translation】 English version 『If a bhikkhu (monk) makes a needle case of bone, tooth, or horn, by hollowing and scraping, it is to be confessed (pācittiya, a type of minor offense).』 『If a bhikkhu makes a nisīdana (sitting cloth), it should be made according to the standard measure. The standard measure is: length of two sugata spans (the span of the Buddha's hand), width of one and a half sugata spans, with an allowance for increasing the width and length by half a sugata span each. If he makes it exceeding this measure, it is to be confessed.』 『If a bhikkhu makes a bandage-cloth, it should be made according to the standard measure. The standard measure is: length of four sugata spans, width of two sugata spans. If he makes it exceeding this measure, it is to be confessed.』 『If a bhikkhu makes a bathing-cloth for use in the rain, it should be made according to the standard measure. The standard measure is: length of six sugata spans, width of two and a half sugata spans. If he makes it exceeding this measure, it is to be confessed.』 『If a bhikkhu makes a robe of the same measure as the Tathāgata (Buddha), or makes one exceeding that measure, it is to be confessed. The measure of the Tathāgata』s robe is: length of nine sugata spans, width of six sugata spans. This is called the measure of the Tathāgata』s robe (ninety).』 『Venerables, I have recited the ninety offences for which expiation is required. I now ask the Venerables: Are you pure in this matter?』 (This is said three times.) 『Venerables, you are pure in this matter, because you are silent. Thus I understand it.』 『Venerables, these are the four offences to be confessed (pāṭidesanīya), which come in the recitation of the monastic code every half-month. 『If a bhikkhu enters a village and takes food from the hand of a bhikkhunī (nun) who is not a relative, when he is not ill, that bhikkhu should confess to another bhikkhu, saying: 『Venerable, I have committed a blameworthy act, an improper thing. I confess it to the Venerable.』 This is called an offence to be confessed. 『If a bhikkhu is eating inside a layman』s house, and there is a bhikkhunī indicating, 『Give so-and-so soup, give so-and-so rice,』 that bhikkhu should say to that bhikkhunī: 『Sister, please stop, wait until the bhikkhus have finished eating.』 If no bhikkhu says to that bhikkhunī: 『Sister, please stop, wait until the bhikkhus have finished eating,』 that bhikkhu should confess to another bhikkhu, saying: 『Venerable, I have committed a blameworthy act
，所不應為，我今向大德悔過。』是名悔過法。
「若先作學家羯磨，若比丘于如是學家，先不請，無病，自手受食食者，是比丘應向余比丘悔過言：『大德！我犯可呵法，所不應為，我今向大德悔過。』是名悔過法。
「若比丘！在阿蘭若迥遠，有疑恐怖處住。若比丘在如是阿蘭若處住，先不語檀越，若僧伽藍外不受食。在僧伽藍內，無病，自手受食食者，是比丘應向余比丘悔過言：『大德！我犯可呵法，所不應為，我今向大德悔過。』是名悔過法。
「諸大德！我已說四波羅提提舍尼法。今問諸大德！是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！此眾學戒法，半月半月說，戒經中來。
「當齊整著涅槃僧，應當學。
「當齊整著三衣，應當學。
「不得反抄衣，行入白衣舍，應當學。
「不得反抄衣，入白衣舍坐，應當學。
「不得衣纏頸，入白衣舍，應當學。
「不得衣纏頸，入白衣舍坐，應當學。
「不得覆頭入白衣舍，應當學。
「不得覆頭入白衣舍坐，應當學。
「不得跳行入白衣舍，應當學。
「不得跳行入白衣舍坐，應當學(一十)。
「不得白衣舍內蹲坐，應
【現代漢語翻譯】 現代漢語譯本：『我不應該做這樣的事，我現在向大德（指德高望重的比丘）懺悔。』這叫做悔過法。 『如果先做了學家的羯磨（指一種僧團儀式），如果有比丘對於這樣的在家居士，事先沒有請求，沒有生病，卻親手接受食物食用，這位比丘應當向其他比丘懺悔說：『大德！我犯了應受呵責的法，我不應該做這樣的事，我現在向大德懺悔。』這叫做悔過法。 『如果有比丘！住在阿蘭若（指遠離人煙的處所）的偏遠地方，住在有疑慮和恐怖的地方。如果有比丘住在這樣的阿蘭若處，事先沒有告訴施主（檀越），不在僧伽藍（寺院）外面接受食物。在僧伽藍裡面，沒有生病，卻親手接受食物食用，這位比丘應當向其他比丘懺悔說：『大德！我犯了應受呵責的法，我不應該做這樣的事，我現在向大德懺悔。』這叫做悔過法。 『諸位大德！我已經說了四條波羅提提舍尼法（指應向人懺悔的戒條）。現在問諸位大德！在這其中是否清凈？』（這樣說三遍）『諸位大德！因為大家默然，所以知道大家是清凈的，這件事就這樣記住。』 『諸位大德！這些眾學戒法，每半個月誦說一次，是從戒經中來的。』 『應當齊整地穿著涅槃僧（指一種僧衣），應當學習。』 『應當齊整地穿著三衣（指出家僧人的三種僧衣），應當學習。』 『不應該反抄著衣服，行走進入在家居士的住所，應當學習。』 『不應該反抄著衣服，進入在家居士的住所坐下，應當學習。』 『不應該用衣服纏繞著脖子，進入在家居士的住所，應當學習。』 『不應該用衣服纏繞著脖子，進入在家居士的住所坐下，應當學習。』 『不應該蒙著頭進入在家居士的住所，應當學習。』 『不應該蒙著頭進入在家居士的住所坐下，應當學習。』 『不應該跳著走進入在家居士的住所，應當學習。』 『不應該跳著走進入在家居士的住所坐下，應當學習（第十條）。』 『不應該在在家居士的住所內蹲坐，應當學習。
【English Translation】 English version: 'That which should not be done, I now confess to the venerable ones.' This is called the method of confession. 'If a Saiksha-karman (a type of monastic procedure) has been performed beforehand, and if a Bhikshu (monk), concerning such a Saiksha (a trainee), without prior request, being not ill, receives food with his own hand and eats it, that Bhikshu should confess to other Bhikshus, saying: 'Venerable ones! I have committed an objectionable act, that which should not be done, I now confess to the venerable ones.' This is called the method of confession. 'If a Bhikshu! dwells in a remote Aranya (secluded place), a place of doubt and fear. If a Bhikshu dwells in such an Aranya, without first informing the donors (Danapati), and does not receive food outside the Sangharama (monastery). Inside the Sangharama, being not ill, receives food with his own hand and eats it, that Bhikshu should confess to other Bhikshus, saying: 'Venerable ones! I have committed an objectionable act, that which should not be done, I now confess to the venerable ones.' This is called the method of confession. 'Venerable ones! I have now recited the four Patidesaniya Dharmas (offenses requiring confession). Now I ask the venerable ones! Are you pure in this matter?' (This is said three times.) 'Venerable ones! You are pure in this matter because of your silence; thus, this matter is to be remembered.' 'Venerable ones! These Sekhiya Dharmas (rules of training) are recited every half-month, coming from the Pratimoksha Sutra (monastic code).' 'One should wear the Nirvana Sangha (a type of monastic robe) properly, one should train oneself.' 'One should wear the three robes (the three robes of a monk) properly, one should train oneself.' 'One should not hold up the robe backwards, walking into the house of a layperson, one should train oneself.' 'One should not hold up the robe backwards, sitting down in the house of a layperson, one should train oneself.' 'One should not wrap the robe around the neck, entering the house of a layperson, one should train oneself.' 'One should not wrap the robe around the neck, sitting down in the house of a layperson, one should train oneself.' 'One should not cover the head entering the house of a layperson, one should train oneself.' 'One should not cover the head sitting down in the house of a layperson, one should train oneself.' 'One should not walk jumping into the house of a layperson, one should train oneself.' 'One should not walk jumping sitting down in the house of a layperson, one should train oneself (tenth).' 'One should not squat in the house of a layperson, one should train oneself.'
當學。
「不得叉腰行入白衣舍，應當學。
「不得叉腰入白衣舍坐，應當學。
「不得搖身行入白衣舍，應當學。
「不得搖身行入白衣舍坐，應當學。
「不得掉臂行入白衣舍，應當學。
「不得掉臂行入白衣舍坐，應當學。
「好覆身入白衣舍，應當學。
「好覆身入白衣舍坐，應當學。
「不得左右顧視行入白衣舍，應當學(二十)。
「不得左右顧視行入白衣舍坐，應當學。
「靜默入白衣舍，應當學。
「靜默入白衣舍坐，應當學。
「不得戲笑行入白衣舍，應當學。
「不得戲笑行入白衣舍坐，應當學。
「用意受食，應當學。
「平缽受食，應當學。
「平缽受羹，應當學。
「羹飯等食，應當學。
「以次食，應當學(三十)。
「不得挑缽中而食，應當學。
「若比丘無病，不得為己索羹飯，應當學。
「不得以飯覆羹更望得，應當學。
「不得視比坐缽中食，應當學。
「當系缽想食，應當學。
「不得大摶飯食，應當學。
「不得大張口待食，應當學。
「不得含飯語，應當學。
「不得摶飯遙擲口中，
【現代漢語翻譯】 現代漢語譯本 『不應叉著腰走進在家居士的住所，應當學習。』 『不應叉著腰坐在在家居士的住所里，應當學習。』 『不應搖晃著身體走進在家居士的住所，應當學習。』 『不應搖晃著身體坐在在家居士的住所里，應當學習。』 『不應甩著胳膊走進在家居士的住所，應當學習。』 『不應甩著胳膊坐在在家居士的住所里，應當學習。』 『應當好好地遮蓋身體走進在家居士的住所，應當學習。』 『應當好好地遮蓋身體坐在在家居士的住所里，應當學習。』 『不應左顧右盼地走進在家居士的住所，應當學習（二十）。』 『不應左顧右盼地坐在在家居士的住所里，應當學習。』 『安靜地走進在家居士的住所，應當學習。』 『安靜地坐在在家居士的住所里，應當學習。』 『不應嬉笑打鬧地走進在家居士的住所，應當學習。』 『不應嬉笑打鬧地坐在在家居士的住所里，應當學習。』 『專心致志地接受食物，應當學習。』 『平端著缽接受食物，應當學習。』 『平端著缽接受羹湯，應當學習。』 『羹和飯等量食用，應當學習。』 『按順序食用，應當學習（三十）。』 『不應在缽中挑揀食物而食，應當學習。』 『如果比丘（bhiksu，佛教出家人）沒有生病，不應為自己索要羹飯，應當學習。』 『不應用飯蓋住羹湯，希望得到更多，應當學習。』 『不應看著其他比丘（bhiksu，佛教出家人）缽中的食物，應當學習。』 『應當繫念于缽而食，應當學習。』 『不應捏成大飯糰食用，應當學習。』 『不應大張著嘴等待食物，應當學習。』 『不應含著飯說話，應當學習。』 『不應把飯捏成團，遠遠地扔進嘴裡，』
【English Translation】 English version 『One should learn not to walk into a layperson's house with arms akimbo.』 『One should learn not to sit in a layperson's house with arms akimbo.』 『One should learn not to walk into a layperson's house swaying one's body.』 『One should learn not to sit in a layperson's house swaying one's body.』 『One should learn not to walk into a layperson's house swinging one's arms.』 『One should learn not to sit in a layperson's house swinging one's arms.』 『One should learn to enter a layperson's house well-covered.』 『One should learn to sit in a layperson's house well-covered.』 『One should learn not to look around when walking into a layperson's house (twenty).』 『One should learn not to look around when sitting in a layperson's house.』 『One should learn to enter a layperson's house silently.』 『One should learn to sit in a layperson's house silently.』 『One should learn not to walk into a layperson's house laughing and joking.』 『One should learn not to sit in a layperson's house laughing and joking.』 『One should learn to receive food attentively.』 『One should learn to receive food with a level bowl.』 『One should learn to receive soup with a level bowl.』 『One should learn to eat soup and rice in equal amounts.』 『One should learn to eat in order (thirty).』 『One should learn not to pick and choose food from the bowl to eat.』 『If a bhiksu (Buddhist monastic) is not ill, one should learn not to ask for soup and rice for oneself.』 『One should learn not to cover the soup with rice, hoping to get more.』 『One should learn not to look at the food in the bowl of another bhiksu (Buddhist monastic).』 『One should learn to eat with mindfulness of the bowl.』 『One should learn not to eat large lumps of rice.』 『One should learn not to wait for food with one's mouth wide open.』 『One should learn not to speak with food in one's mouth.』 『One should learn not to make a ball of rice and throw it into one's mouth from afar,』
應當學。
「不得遺落飯食，應當學(四十)。
「不得頰食食，應當學。
「不得嚼飯作聲食，應當學。
「不得大噏飯食，應當學。
「不得舌舐食，應當學。
「不得振手食，應當學。
「不得手把散飯食，應當學。
「不得污手捉飲器，應當學。
「不得洗缽水棄白衣舍內，應當學。
「不得生草葉上大、小便、涕、唾，除病，應當學。
「不得水中大、小便、涕、唾，除病，應當學(五十)。
「不得立大、小便，除病，應當學。
「不得與反抄衣不恭敬人說法，除病，應當學。
「不得為衣纏頸者說法，除病，應當學。
「不得為覆頭者說法，除病，應當學。
「不得為裹頭者說法，除病，應當學。
「不得為叉腰者說法，除病，應當學。
「不得爲著革屣者說法，除病，應當學。
「不得爲著木屐者說法，除病，應當學。
「不得為騎乘者說法，除病，應當學。
「不得在佛塔中止宿，除為守護故，應當學(六十)。
「不得藏財物置佛塔中，除為堅牢故，應當學。
「不得著革屣入佛塔中，應當學。
「不得手捉革屣入佛塔中，應當學。
【現代漢語翻譯】 現代漢語譯本： 應當學習。
『不應遺漏飯食，應當學習（第四十條）。』
『不應鼓著腮幫子吃飯，應當學習。』
『不應咀嚼飯食時發出聲音，應當學習。』
『不應大口吞嚥飯食，應當學習。』
『不應用舌頭舔食，應當學習。』
『不應抖動著手吃飯，應當學習。』
『不應用手抓散落的飯食，應當學習。』
『不應用臟手拿取飲用器具，應當學習。』
『不應將洗缽的水倒在俗人居住的地方，應當學習。』
『不應在未加工的草葉上大小便、擤鼻涕、吐痰，除非生病，應當學習。』
『不應在水中大小便、擤鼻涕、吐痰，除非生病，應當學習（第五十條）。』
『不應站立著大小便，除非生病，應當學習。』
『不應為反穿衣服、不恭敬的人說法，除非生病，應當學習。』
『不應為用衣服纏繞脖子的人說法，除非生病，應當學習。』
『不應為蒙著頭的人說法，除非生病，應當學習。』
『不應為包著頭的人說法，除非生病，應當學習。』
『不應為叉著腰的人說法，除非生病，應當學習。』
『不應為穿著皮鞋的人說法，除非生病，應當學習。』
『不應為穿著木屐的人說法，除非生病，應當學習。』
『不應為騎著坐騎的人說法，除非生病，應當學習。』
『不應在佛塔（存放佛陀舍利的建築物）中住宿，除非爲了守護佛塔，應當學習（第六十條）。』
『不應將財物藏在佛塔中，除非爲了堅固佛塔，應當學習。』
『不應穿著皮鞋進入佛塔中，應當學習。』
『不應用手拿著皮鞋進入佛塔中，應當學習。』
【English Translation】 English version: It should be learned.
『One should not drop food, it should be learned (fortieth).』
『One should not eat with puffed cheeks, it should be learned.』
『One should not make noise while chewing food, it should be learned.』
『One should not gulp down food, it should be learned.』
『One should not lick food with the tongue, it should be learned.』
『One should not shake the hand while eating, it should be learned.』
『One should not grab scattered rice with the hand, it should be learned.』
『One should not take a drinking vessel with dirty hands, it should be learned.』
『One should not discard water used for washing the bowl in the dwelling of a layman, it should be learned.』
『One should not defecate, urinate, blow the nose, or spit on fresh grass, except when ill, it should be learned.』
『One should not defecate, urinate, blow the nose, or spit in water, except when ill, it should be learned (fiftieth).』
『One should not defecate or urinate while standing, except when ill, it should be learned.』
『One should not preach the Dharma to someone who wears their robe backwards or is disrespectful, except when ill, it should be learned.』
『One should not preach the Dharma to someone who has their neck wrapped in clothing, except when ill, it should be learned.』
『One should not preach the Dharma to someone who has their head covered, except when ill, it should be learned.』
『One should not preach the Dharma to someone who has their head wrapped, except when ill, it should be learned.』
『One should not preach the Dharma to someone who has their hands on their hips, except when ill, it should be learned.』
『One should not preach the Dharma to someone who is wearing leather shoes (ge xi), except when ill, it should be learned.』
『One should not preach the Dharma to someone who is wearing wooden clogs (mu ji), except when ill, it should be learned.』
『One should not preach the Dharma to someone who is riding a mount, except when ill, it should be learned.』
『One should not stay overnight in a stupa (Fo Ta) (a building that stores the Buddha's relics), except for the purpose of guarding it, it should be learned (sixtieth).』
『One should not hide valuables in a stupa, except for the purpose of strengthening it, it should be learned.』
『One should not enter a stupa wearing leather shoes, it should be learned.』
『One should not enter a stupa holding leather shoes in one's hand, it should be learned.』
「不得著革屣繞佛塔行，應當學。
「不得著富羅入佛塔中，應當學。
「不得手捉富羅入佛塔中，應當學。
「不得佛塔下坐食，留草，及食污地，應當學。
「不得擔死屍從佛塔下過，應當學。
「不得在佛塔下埋死屍，應當學。
「不得在佛塔下燒死屍，應當學(七十)。
「不得向佛塔燒死屍，應當學。
「不得佛塔四邊燒死屍，使臭氣來入，應當學。
「不得持死人衣，及床，從佛塔下過，除浣、染、香薰，應當學。
「不得佛塔下大、小便，應當學。
「不得向佛塔大、小便，應當學。
「不得繞佛塔四邊大、小便，使臭氣來入，應當學。
「不得持佛像至大、小便處，應當學。
「不得在佛塔下嚼楊枝，應當學。
「不得向佛塔嚼楊枝，應當學。
「不得佛塔四邊嚼楊枝，應當學(八十)。
「不得在佛塔下涕唾，應當學。
「不得向佛塔涕唾，應當學。
「不得佛塔四邊涕唾，應當學。
「不得向佛塔舒腳坐，應當學。
「不得安佛像在下房，己在上房住，應當學。
「人坐，己立，不得為說法，除病，應當學。
「人臥，己坐，不得為說
【現代漢語翻譯】 現代漢語譯本 『不應穿著革屣（皮鞋）繞佛塔行走，應當學習。』 『不應穿著富羅（舊衣）進入佛塔中，應當學習。』 『不應用手拿著富羅（舊衣）進入佛塔中，應當學習。』 『不應在佛塔下坐著飲食，留下草，以及飲食弄髒地面，應當學習。』 『不應抬著死屍從佛塔下經過，應當學習。』 『不應在佛塔下埋葬死屍，應當學習。』 『不應在佛塔下焚燒死屍，應當學習（第七十條）。』 『不應朝著佛塔焚燒死屍，應當學習。』 『不應在佛塔四邊焚燒死屍，使臭氣飄入佛塔，應當學習。』 『不應拿著死人的衣服，以及床，從佛塔下經過，除非是清洗、染色、薰香，應當學習。』 『不應在佛塔下大小便，應當學習。』 『不應朝著佛塔大小便，應當學習。』 『不應圍繞佛塔四邊大小便，使臭氣飄入佛塔，應當學習。』 『不應拿著佛像到大小便的地方，應當學習。』 『不應在佛塔下嚼楊枝（一種清潔牙齒的樹枝），應當學習。』 『不應朝著佛塔嚼楊枝（一種清潔牙齒的樹枝），應當學習。』 『不應在佛塔四邊嚼楊枝（一種清潔牙齒的樹枝），應當學習（第八十條）。』 『不應在佛塔下涕唾，應當學習。』 『不應朝著佛塔涕唾，應當學習。』 『不應在佛塔四邊涕唾，應當學習。』 『不應朝著佛塔伸開腳坐著，應當學習。』 『不應安放佛像在下房，自己卻在上房居住，應當學習。』 『別人坐著，自己站著，不應為他人說法，除非是為病人，應當學習。』 『別人躺著，自己坐著，不應為他人說法』
【English Translation】 English version 『One should not walk around a Stupa (Buddhist monument) wearing leather shoes, one should learn this.』 『One should not enter a Stupa (Buddhist monument) wearing old or worn-out clothes (Fu-luo), one should learn this.』 『One should not hold old or worn-out clothes (Fu-luo) in hand and enter a Stupa (Buddhist monument), one should learn this.』 『One should not sit and eat under a Stupa (Buddhist monument), leaving grass or soiling the ground with food, one should learn this.』 『One should not carry a corpse under a Stupa (Buddhist monument), one should learn this.』 『One should not bury a corpse under a Stupa (Buddhist monument), one should learn this.』 『One should not cremate a corpse under a Stupa (Buddhist monument), one should learn this (Seventieth).』 『One should not cremate a corpse facing a Stupa (Buddhist monument), one should learn this.』 『One should not cremate a corpse around the four sides of a Stupa (Buddhist monument), allowing the foul odor to enter, one should learn this.』 『One should not carry the clothes or bed of a dead person under a Stupa (Buddhist monument), except for washing, dyeing, or perfuming, one should learn this.』 『One should not urinate or defecate under a Stupa (Buddhist monument), one should learn this.』 『One should not urinate or defecate facing a Stupa (Buddhist monument), one should learn this.』 『One should not urinate or defecate around the four sides of a Stupa (Buddhist monument), allowing the foul odor to enter, one should learn this.』 『One should not carry a Buddha image to a place for urination or defecation, one should learn this.』 『One should not chew a tooth-cleaning twig (Yang-zhi) under a Stupa (Buddhist monument), one should learn this.』 『One should not chew a tooth-cleaning twig (Yang-zhi) facing a Stupa (Buddhist monument), one should learn this.』 『One should not chew a tooth-cleaning twig (Yang-zhi) around the four sides of a Stupa (Buddhist monument), one should learn this (Eightieth).』 『One should not spit or blow one's nose under a Stupa (Buddhist monument), one should learn this.』 『One should not spit or blow one's nose facing a Stupa (Buddhist monument), one should learn this.』 『One should not spit or blow one's nose around the four sides of a Stupa (Buddhist monument), one should learn this.』 『One should not sit with one's legs stretched out facing a Stupa (Buddhist monument), one should learn this.』 『One should not place a Buddha image in a lower room while oneself lives in an upper room, one should learn this.』 『One should not preach the Dharma to someone who is sitting while oneself is standing, except for the sick, one should learn this.』 『One should not preach the Dharma to someone who is lying down while oneself is sitting』
法，除病，應當學。
「人在座，己在非座，不得為說法，除病，應當學。
「人在高坐，己在下坐，不得為說法，除病，應當學。
「人在前行，己在後，不得為說法，除病，應當學(九十)。
「人在高經行處，己在下經行處，不得為說法，除病，應當學。
「人在道，已在非道，不得為說法，除病，應當學。
「不得攜手在道行，應當學。
「不得上樹過人頭，除時因緣，應當學。
「不得絡囊盛缽貫杖頭，著肩上而行，應當學。
「人持杖，不恭敬，不應為說法，除病，應當學。
「人持劍，不應為說法，除病，應當學。
「人持鉾，不應為說法，除病，應當學。
「人持刀，不應為說法，除病，應當學。
「人持蓋，不應為說法，除病，應當學(一百)。
「諸大德！我已說眾學戒法。今問諸大德！是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！是七滅諍法，半月半月說，戒經中來。若有諍事起，即應除滅。
「應與現前毗尼，當與現前毗尼。
「應與憶念毗尼，當與憶念毗尼。
「應與不癡毗尼，當與不癡毗尼。
「應與自言治，當與自言治
【現代漢語翻譯】 現代漢語譯本 關於佛法，爲了去除疾病，應當學習。 『如果有人在座位上，而自己不在座位上，不應該為他說法；爲了去除疾病，應當學習。』 『如果有人坐在高處，而自己坐在低處，不應該為他說法；爲了去除疾病，應當學習。』 『如果有人在前行走，而自己在後，不應該為他說法；爲了去除疾病，應當學習（第九十條）。』 『如果有人在高處經行（行走），而自己在低處經行（行走），不應該為他說法；爲了去除疾病，應當學習。』 『如果有人在正道上，而自己在非正道上，不應該為他說法；爲了去除疾病，應當學習。』 『不應該手牽著手在路上行走，應當學習。』 『不應該爬到樹上超過別人的頭頂，除非有特殊因緣，應當學習。』 『不應該用絡囊盛放缽（bō，佛教僧侶的食器），把枴杖橫在肩上行走，應當學習。』 『如果有人拿著枴杖，不恭敬，不應該為他說法；爲了去除疾病，應當學習。』 『如果有人拿著劍，不應該為他說法；爲了去除疾病，應當學習。』 『如果有人拿著鉾（máo，一種長柄兵器），不應該為他說法；爲了去除疾病，應當學習。』 『如果有人拿著刀，不應該為他說法；爲了去除疾病，應當學習。』 『如果有人拿著傘蓋，不應該為他說法；爲了去除疾病，應當學習（第一百條）。』 『諸位大德！我已經說了眾學戒法。現在問諸位大德！這些戒律中是否清凈？』（這樣說了三遍）『諸位大德！因為你們默然，所以知道你們在這些戒律中是清凈的，這件事就這樣遵守。』 『諸位大德！這是七種平息爭端的法，每半個月誦說一次，出自戒經中。如果發生爭端，就應該用這些方法來平息。』 『應該給予現前毗尼（pí ní，意為『調伏』，此處指解決爭端的規則），應當給予現前毗尼。』 『應該給予憶念毗尼，應當給予憶念毗尼。』 『應該給予不癡毗尼，應當給予不癡毗尼。』 『應該給予自言治，應當給予自言治。』
【English Translation】 English version The Dharma, for the removal of illness, should be learned. 『If a person is seated, and oneself is not seated, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is sitting in a high seat, and oneself is sitting in a low seat, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is walking in front, and oneself is behind, one should not preach the Dharma to them; for the removal of illness, one should learn (ninetieth).』 『If a person is walking in a high place, and oneself is walking in a low place, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is on the right path, and oneself is on the wrong path, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『One should not walk on the road holding hands, one should learn.』 『One should not climb a tree above another person's head, unless there is a special reason, one should learn.』 『One should not carry a bowl (bō, a food container for Buddhist monks) in a bag, or carry a staff across the shoulder, one should learn.』 『If a person is holding a staff, and is not respectful, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is holding a sword, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is holding a máo (a type of long-handled weapon), one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is holding a knife, one should not preach the Dharma to them; for the removal of illness, one should learn.』 『If a person is holding an umbrella, one should not preach the Dharma to them; for the removal of illness, one should learn (one hundredth).』 『Venerable Bhikkhus! I have spoken the precepts of learning. Now I ask you, venerable Bhikkhus! Are you pure in these precepts?』 (Said three times) 『Venerable Bhikkhus! Because you are silent, it is known that you are pure in these precepts; this matter should be upheld in this way.』 『Venerable Bhikkhus! These are the seven methods for settling disputes, recited every half month, coming from the 戒經 (Jiè Jīng, Sūtra of Precepts). If a dispute arises, it should be settled using these methods.』 『The 現前毗尼 (xiàn qián pí ní, present Vinaya, meaning 'discipline', here referring to rules for resolving disputes) should be given, the 現前毗尼 should be given.』 『The 憶念毗尼 (yì niàn pí ní, recollection Vinaya) should be given, the 憶念毗尼 should be given.』 『The 不癡毗尼 (bù chī pí ní, non-delusion Vinaya) should be given, the 不癡毗尼 should be given.』 『The 自言治 (zì yán zhì, self-confession) should be given, the 自言治 should be given.』
。
「應與覓罪相，當與覓罪相。
「應與多人覓罪，當與多人覓罪。
「應與如草覆地，當與如草覆地。
「諸大德！我已說七滅諍法。今問諸大德，是中清凈不？(如是三說)諸大德！是中清凈，默然故，是事如是持。
「諸大德！我已說戒經序，已說四波羅夷法，已說十三僧伽婆尸沙法，已說二不定法，已說三十尼薩耆波逸提法，已說九十波逸提法，已說四波羅提提舍尼法，已說眾學戒法，已說七滅諍法，此是佛所說戒經，半月半月說，戒經中來。
「若更有餘佛法，是中皆共和合，應當學。
「忍辱第一道， 佛說無為最， 出家惱他人， 不名為沙門。
「此是毗婆尸如來、無所著、等正覺，說是戒經。
「譬如明眼人， 能避險惡道， 世有聰明人， 能遠離諸惡。
「此是尸棄如來、無所著、等正覺，說是戒經。
「不謗亦不嫉， 當奉行於戒， 飲食知止足， 常樂在空閑， 心定樂精進， 是名諸佛教。
「此是毗葉羅如來、無所著、等正覺，說是戒經。
「譬如蜂采華， 不壞色與香， 但取其味去， 比丘入聚然。 不違戾他事， 不觀作不作， 但自觀身行， 若正若不正。
【現代漢語翻譯】 現代漢語譯本： 『應該與尋找罪過的人相應，應當與尋找罪過的人相應。 『應該與很多人一起尋找罪過，應當與很多人一起尋找罪過。 『應該像用草覆蓋地面一樣（覆蓋罪過），應當像用草覆蓋地面一樣（覆蓋罪過）。』 『諸位大德！我已經說了七種平息爭端的法。現在問諸位大德，這裡面清凈了嗎？』（這樣說了三次）『諸位大德！這裡面清凈了，因為默然的緣故，這件事就這樣持守。』 『諸位大德！我已經說了戒經的序言，已經說了四種波羅夷法（根本重罪），已經說了十三種僧伽婆尸沙法（僧殘罪），已經說了二種不定法（不確定罪），已經說了三十種尼薩耆波逸提法（捨墮罪），已經說了九十種波逸提法（單墮罪），已經說了四種波羅提提舍尼法（向彼悔罪），已經說了眾學戒法（應學之戒），已經說了七種滅諍法，這是佛所說的戒經，每半個月誦說一次，戒經中說到。 『如果還有其他的佛法，這裡面都應該共和合，應當學習。 『忍辱是第一的道，佛說無為是最上的， 出家人惱亂他人，不稱為沙門（修行者）。』 『這是毗婆尸如來（Vipassi Buddha）、無所著（應為阿羅漢，Arhat）、等正覺（Samyaksambuddha），所說的戒經。 『譬如明眼人，能避開危險的道路， 世上有聰明人，能遠離各種罪惡。』 『這是尸棄如來（Sikhi Buddha）、無所著（應為阿羅漢，Arhat）、等正覺（Samyaksambuddha），所說的戒經。 『不誹謗也不嫉妒，應當奉行戒律， 飲食知道節制，常常喜歡在空閑的地方， 心安定喜歡精進，這叫做諸佛的教誨。』 『這是毗葉羅如來（Vessabhu Buddha）、無所著（應為阿羅漢，Arhat）、等正覺（Samyaksambuddha），所說的戒經。 『譬如蜜蜂採花，不破壞花的顏色和香味， 只是取走它的味道，比丘進入村落也是這樣。 不干涉別人的事情，不觀察別人做什麼不做什麼， 只是觀察自己的身口意行為，是正確還是不正確。』
【English Translation】 English version: 『One should be in accordance with those who seek faults, one should be in accordance with those who seek faults.』 『One should seek faults with many people, one should seek faults with many people.』 『One should be like covering the ground with grass (covering up faults), one should be like covering the ground with grass (covering up faults).』 『Venerable sirs! I have spoken of the seven ways to settle disputes. Now I ask you, venerable sirs, are you clear about this?』 (Said three times) 『Venerable sirs! You are clear about this, because of your silence, let this matter be upheld as such.』 『Venerable sirs! I have spoken of the introduction to the Pratimoksha (戒經), I have spoken of the four Parajika (波羅夷法) rules (defeat), I have spoken of the thirteen Sanghadisesa (僧伽婆尸沙法) rules (formal meeting), I have spoken of the two Aniyata (不定法) rules (undetermined), I have spoken of the thirty Nissaggiya Pacittiya (尼薩耆波逸提法) rules (requiring forfeiture), I have spoken of the ninety Pacittiya (波逸提法) rules (expiation), I have spoken of the four Patidesaniya (波羅提提舍尼法) rules (confession), I have spoken of the Sekhiya (眾學戒法) rules (training), I have spoken of the seven ways to settle disputes, this is the Pratimoksha (戒經) spoken by the Buddha, recited every half month, as it comes in the Pratimoksha (戒經).』 『If there are other Buddha-dharmas, they should all be in harmony and should be learned.』 『Patience is the foremost practice, the Buddha said non-action is the highest, A renunciate who harasses others is not called a Samana (沙門, ascetic).』 『This is the Pratimoksha (戒經) spoken by Vipassi Buddha (毗婆尸如來), the Arhat (無所著), the Samyaksambuddha (等正覺).』 『Just as a clear-eyed person can avoid dangerous paths, So too, a wise person can avoid all evils.』 『This is the Pratimoksha (戒經) spoken by Sikhi Buddha (尸棄如來), the Arhat (無所著), the Samyaksambuddha (等正覺).』 『Not slandering, nor being jealous, one should uphold the precepts, Knowing moderation in food, always delighting in solitude, With a mind settled, delighting in diligence, this is called the teaching of all the Buddhas.』 『This is the Pratimoksha (戒經) spoken by Vessabhu Buddha (毗葉羅如來), the Arhat (無所著), the Samyaksambuddha (等正覺).』 『Just as a bee collects honey from a flower, without harming its color or fragrance, Taking only its essence, so too should a bhikkhu enter a village. Not interfering in the affairs of others, not observing what they do or do not do, But only observing one's own actions of body, speech, and mind, whether they are right or wrong.』
「此是拘樓孫如來、無所著、等正覺，說是戒經。
「心莫作放逸， 聖法當勤學， 如是無憂愁， 心定入涅槃。
「此是拘那含牟尼如來、無所著、等正覺，說是戒經。
「一切惡莫作， 當奉行諸善， 自凈其志意， 是則諸佛教。
「此是迦葉如來、無所著、等正覺，說是戒經。
「善護于口言， 自凈其志意， 身莫作諸惡， 此三業道凈， 能得如是行， 是大仙人道。
「此是釋迦牟尼如來、無所著、等正覺，於十二年中，為無事僧說是戒經。從是已后，廣分別說。諸比丘自為樂法、樂沙門者，有慚有愧，樂學戒者，當於中學。」
明人能護戒， 能得三種樂， 名譽及利養， 死得生天上。 當觀如是處， 有智勤護戒， 戒凈有智慧， 便得第一道。 如過去諸佛， 及以未來者， 現在諸世尊， 能勝一切憂， 皆共尊敬戒， 此是諸佛法。 若有自為身， 欲求于佛道， 當尊重正法， 此是諸佛教。 七佛為世尊， 滅除諸結使， 說是七戒經， 諸縛得解脫。 已入于涅槃， 諸戲永滅盡， 尊行大仙說， 聖賢稱譽戒， 弟子之所行， 入寂滅涅槃。 世尊涅槃時，
【現代漢語翻譯】 現代漢語譯本 『這是拘樓孫如來（Kakusandha Buddha，過去七佛之一），無所著（Arhat，阿羅漢），等正覺（Samyaksambuddha，正等覺者），所說的戒經。 『內心不要放逸，應當勤奮學習神聖的佛法，這樣就沒有憂愁，心安定就能進入涅槃（Nirvana，寂滅）。』 『這是拘那含牟尼如來（Kanakamuni Buddha，過去七佛之一），無所著，等正覺，所說的戒經。 『一切惡事都不要做，應當奉行各種善事，自己清凈自己的意志，這就是諸佛的教導。』 『這是迦葉如來（Kasyapa Buddha，過去七佛之一），無所著，等正覺，所說的戒經。 『好好守護自己的言語，自己清凈自己的意志，身體不要做各種惡事，這三種行為清凈，能夠得到這樣的修行，就是偉大仙人的道路。』 『這是釋迦牟尼如來（Sakyamuni Buddha，現在佛），無所著，等正覺，在十二年中，為沒有事情的僧侶說這部戒經。從這以後，廣泛地分別解說。各位比丘（Bhikkhu，出家男眾），自己喜歡佛法、喜歡出家生活的人，有慚愧心，喜歡學習戒律的人，應當在這戒律中學習。』 明智的人能夠守護戒律，能夠得到三種快樂，名譽和利養，死後能夠升到天上。 應當觀察這樣的地方，有智慧的人勤奮地守護戒律，戒律清凈就有智慧，便能得到第一的道路。 像過去的諸佛，以及未來的諸佛，現在的諸世尊，能夠戰勝一切憂愁，都共同尊敬戒律，這是諸佛的法則。 如果有人爲了自己，想要追求成佛的道路，應當尊重正法，這是諸佛的教導。 七佛是世尊，滅除各種煩惱，說這部七戒經，各種束縛都能解脫。 已經進入涅槃，各種戲論永遠滅盡，受到尊敬的修行大仙所說，聖賢稱讚的戒律，是弟子們所修行的，進入寂滅的涅槃。 世尊涅槃時，
【English Translation】 English version 『This is Kakusandha Buddha (Kakusandha Buddha, one of the Seven Buddhas of the Past), the Arhat (Arhat, the Worthy One), the Samyaksambuddha (Samyaksambuddha, the Perfectly Enlightened One), who speaks this Sutra of Precepts.』 『Do not let the mind be negligent, diligently study the sacred Dharma, in this way there will be no sorrow, and the mind being settled, one can enter Nirvana (Nirvana, extinction).』 『This is Kanakamuni Buddha (Kanakamuni Buddha, one of the Seven Buddhas of the Past), the Arhat, the Samyaksambuddha, who speaks this Sutra of Precepts.』 『Do not commit any evil deeds, practice all good deeds, purify your own will, this is the teaching of all Buddhas.』 『This is Kasyapa Buddha (Kasyapa Buddha, one of the Seven Buddhas of the Past), the Arhat, the Samyaksambuddha, who speaks this Sutra of Precepts.』 『Well guard your speech, purify your own will, do not commit any evil deeds with the body, these three actions being purified, one can attain such practice, which is the path of the great sage.』 『This is Sakyamuni Buddha (Sakyamuni Buddha, the present Buddha), the Arhat, the Samyaksambuddha, who for twelve years, spoke this Sutra of Precepts for the monks who had nothing to do. From then on, it was widely and separately explained. Those Bhikkhus (Bhikkhu, ordained male monastics) who themselves love the Dharma, love the life of a renunciate, who have shame and remorse, who love to study the precepts, should study in these precepts.』 Intelligent people who can protect the precepts can obtain three kinds of happiness: fame and profit, and rebirth in heaven after death. One should observe such places, wise people diligently guard the precepts, pure precepts bring wisdom, and one can obtain the foremost path. Like the Buddhas of the past, and the Buddhas of the future, the present World Honored Ones, who can overcome all sorrows, all respect the precepts, this is the Dharma of all Buddhas. If someone is for themselves, wanting to seek the path to Buddhahood, they should respect the Right Dharma, this is the teaching of all Buddhas. The Seven Buddhas are the World Honored Ones, eliminating all afflictions, speaking this Sutra of Seven Precepts, all bonds can be liberated. Having entered Nirvana, all plays are forever extinguished, spoken by the respected practicing great sage, the precepts praised by the saints and sages, are what the disciples practice, entering the Nirvana of extinction. When the World Honored One entered Nirvana,
興起于大悲， 集諸比丘眾， 與如是教誡。 莫謂我涅槃， 凈行者無護， 我今說戒經， 亦善說毗尼。 我雖般涅槃， 當視如世尊， 此經久住世， 佛法得熾盛， 以是熾盛故， 得入于涅槃。 若不持此戒， 如所應布薩， 喻如日沒時， 世界皆闇冥。 當護持是戒， 如𤛆牛愛尾， 和合一處坐， 如佛之所說。 我已說戒經， 眾僧布薩竟， 我今說戒經， 所說諸功德， 施一切眾生， 皆共成佛道。
四分比丘戒本
【現代漢語翻譯】 現代漢語譯本： 從偉大的慈悲心出發， 聚集各位比丘（bhiksu，佛教出家男眾），給予這樣的教誨： 不要認為我涅槃（nirvana，佛教用語，指解脫生死輪迴的狀態）后，清凈修行的人就沒有了守護， 我現在宣說戒經，也善於宣說毗尼（vinaya，佛教戒律）。 我雖然般涅槃（parinirvana，佛教用語，指佛陀或阿羅漢的最終涅槃），應當視戒經如世尊（Buddha，佛陀）， 此戒經長久住世，佛法得以興盛， 因為佛法的興盛，眾生才能證入涅槃。 如果不持守此戒，不如法地舉行布薩（posadha，佛教僧團每半月舉行的集會，懺悔並重申戒律）， 就像太陽落山時，世界一片黑暗。 應當守護此戒，如同牦牛愛惜自己的尾巴一樣， 和合一處安坐，如佛陀所說。 我已經宣說了戒經，僧眾的布薩也已完畢， 我現在宣說戒經，所說的諸功德， 施予一切眾生，都共同成就佛道。
《四分比丘戒本》
【English Translation】 English version: Arising from great compassion, Gathering all the bhiksus (monks), giving such teachings: Do not think that after my nirvana (liberation from the cycle of birth and death), those who practice purely will have no protection, I now proclaim the Pratimoksha (code of monastic rules), and I am also skilled in expounding the Vinaya (monastic discipline). Although I have attained parinirvana (the final nirvana after death), you should regard the Pratimoksha as the Buddha (enlightened one), This Pratimoksha will long abide in the world, and the Buddha's teachings will flourish, Because of this flourishing, beings can enter into nirvana. If you do not uphold these precepts, and do not perform the posadha (fortnightly confession and reaffirmation of monastic rules) as it should be, It is like when the sun sets, the world is plunged into darkness. You should protect these precepts, just as a yak cherishes its tail, Sitting together in harmony, as the Buddha has said. I have already proclaimed the Pratimoksha, and the Sangha's (monastic community) posadha is completed, I now proclaim the Pratimoksha, and all the merits I have spoken of, I bestow upon all sentient beings, so that all together may achieve Buddhahood.
The Bhiksu Pratimoksha of the Dharmaguptaka (a Vinaya school)