T22n1430_四分僧戒本
大正藏第 22 冊 No. 1430 四分僧戒本
No. 1430 [No. 1429; cf. No. 1428]
四分僧戒本(曇無德出)
後秦世罽賓三藏佛陀耶舍譯
稽首禮諸佛， 及法比丘僧， 今演毗尼法， 令正法久住。 戒如海無崖， 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， 毗舍拘留孫， 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。
「和合僧集會？未受大戒者出？不來諸
【現代漢語翻譯】 現代漢語譯本 稽首禮敬諸佛，以及奉行佛法的比丘僧團。 現在宣講毗尼（Vinaya）法，爲了讓正法長久住世。 戒律如同大海般無邊無際，如同珍寶般追求永無止境， 想要守護聖法的財富，大眾聚集起來聽我說。 爲了去除四種根本重罪（四棄法），以及滅除僧殘法（僧伽婆尸沙）， 防止三十種捨墮（尼薩耆波逸提），大眾聚集起來聽我說。 毗婆尸佛（Vipasyin），尸棄佛（Sikhin），毗舍浮佛（Visabhu），拘留孫佛（Krakucchanda）， 拘那含牟尼佛（Kanakamuni），迦葉佛（Kasyapa），釋迦牟尼佛（Sakyamuni）， 這些世尊大德，為我宣說了這些事， 我現在想要好好地說，各位賢者都一起來聽。 譬如人毀壞了腳，不能行走涉水， 毀壞戒律也是這樣，不能得生天界或人間。 想要得生天上，或者生在人間， 應當常常守護戒律之足，不要讓它有毀損。 如同駕車進入危險的道路，失去車轄折斷車軸令人擔憂， 毀壞戒律也是這樣，臨死時心懷恐懼。 如同人自己照鏡子，因容貌好壞而產生欣喜或憂愁， 說戒也是這樣，戒律的圓滿或毀壞會產生喜悅或憂慮。 如同兩軍對戰，勇敢或怯懦決定了前進或後退， 說戒也是這樣，清凈或污穢會產生安穩或畏懼。 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，眾聖者以佛陀最為尊貴。 一切戒律之中，戒經最為殊勝， 如來制定禁戒，每半個月誦說一次。 『僧團是否和合？未受具足戒者出去？不來的諸
【English Translation】 English version I bow in reverence to all the Buddhas, and to the Dharma and the Sangha of Bhikkhus (monks). Now I will expound the Vinaya (rules of discipline), so that the True Dharma may long endure. The precepts are like a sea without shores, like a treasure sought without end, 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 defeats (Parajika), and extinguish the Sanghavasesa offenses, Prevent the thirty expiable offenses (Nissaggiya Pacittiya), gather together and listen to what I say. Vipasyin (Vipassi) Buddha, Sikhin (Sikhi) Buddha, Visabhu (Vessabhu) Buddha, Krakucchanda (Kakusandha) Buddha, Kanakamuni Buddha, Kasyapa (Kassapa) Buddha, Sakyamuni (Sakyamuni) Buddha, These World Honored Ones, great in virtue, spoke these things for me, Now I wish to speak them well, may all the wise ones listen together. For example, if a person damages their feet, they are unable to travel anywhere, Destroying 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 to be born among humans, You should always protect the feet of the precepts, do not let them be damaged. Like a driver entering a dangerous road, losing the linchpin and breaking the axle causes worry, Destroying the precepts is also like this, at the time of death one feels fear. Like a person looking at themselves in a mirror, joy or sorrow arises from their appearance, Reciting the precepts is also like this, completeness or destruction brings joy or sorrow. Like two armies fighting together, courage or cowardice determines advance or retreat, Reciting the precepts is also like this, purity or defilement brings peace or fear. In the world, the king is the most supreme, among streams, the ocean is the most supreme, Among the stars, the moon is the most supreme, among the saints, the Buddha is the most supreme. Among all the Vinaya, the Pratimoksha (戒經) is the most supreme, The Tathagata (如來) established the precepts, to be recited every half month. 『Is the Sangha in harmony? Those who have not received the full ordination, please leave? Those who are absent, the
比丘說欲及清凈？誰遣比丘尼來受教誡？僧今和合何所作為？」(答言：「說戒羯磨。」)「大德僧聽！今僧十五日布薩說戒。若僧時到僧忍聽，和合說戒。白如是。諸大德！我今欲說戒，眾集現前，默然聽，善思念之。若有犯者當發露，無犯者默然；默然故，當知僧清凈。若有他舉者，即應如實答。如是諸比丘在於眾中，乃至三唱，憶念有罪，當發露；不發露者，得故妄語罪；佛說故妄語是障道法，彼比丘自憶念知有罪，欲求清凈，當發露；發露則安隱；不發露罪益深。諸大德！我已說戒經序。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！是四棄法，半月半月，戒經中說。若比丘，與比丘共戒同戒，不捨戒，戒羸不自悔，犯不凈行，行淫慾法；乃至共畜生。是比丘波羅夷，不共住。
「若比丘，在聚落中，若閑靜處，不與物，懷盜心取；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。』比丘如是盜者，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
【現代漢語翻譯】 現代漢語譯本： 『比丘在說什麼關於慾望和清凈的事情？是誰派比丘尼來接受教誡？僧團現在和合在一起，要做什麼？』（回答說：『誦戒羯磨。』）『各位大德僧眾請聽！現在僧團在十五日舉行布薩誦戒。如果僧團時機已到，僧眾同意，就一起誦戒。稟告完畢。各位大德！我現在要誦戒，大眾聚集在此，請默然聽，好好地思考。如果有人犯戒，應當發露懺悔；沒有犯戒的人就保持沉默；因為沉默，就應當知道僧團是清凈的。如果有人要檢舉他人，就應當如實回答。像這樣，各位比丘在僧團中，乃至三次唱誦，如果憶念起自己有罪，就應當發露懺悔；不發露懺悔的，就犯了故意妄語罪；佛陀說過故意妄語是障礙修道的法，那位比丘自己憶念知道自己有罪，想要尋求清凈，就應當發露懺悔；發露懺悔就能得到安穩；不發露懺悔罪過就會更加深重。各位大德！我已經說了戒經的序言。現在問各位大德！這裡面清凈嗎？』（像這樣說三次）『各位大德！這裡面是清凈的，因為沉默，這件事就這樣保持。』
『各位大德！這是四種捨棄法（Pārājika，根本重罪），每半個月半個月，在戒經中宣說。如果比丘，與比丘共同持戒、同受戒律，不捨棄戒律，戒行軟弱不自我懺悔，犯了不清凈的行為，行淫慾之法；乃至與畜生行淫。這位比丘就犯了波羅夷罪（Pārājika），不得與僧團共住。
『如果比丘，在村落中，或者在安靜的地方，沒有得到允許就拿取別人的東西，懷著盜竊的心去拿取；按照不與取（Adinnādāna，盜取）的法律，如果被國王或者國王的大臣抓住，或者被殺、或者被捆綁、或者被驅逐出國：『你是賊！你愚癡！你一無所知。』比丘像這樣盜竊的，就犯了波羅夷罪（Pārājika），不得與僧團共住。
『如果比丘，故意親手殺人，或者把刀交給別人，讚歎死亡的快樂、勸說別人去死：『唉！男子，用這種惡劣的活法做什麼？寧願死也不要這樣活著。』做出這樣的想法，思考種種方便，讚歎死亡的快樂、勸說別人去死。這位比丘就犯了波羅夷罪（Pārājika），不得與僧團共住。
『如果』
【English Translation】 English version: 『What are the bhikkhus talking about regarding desire and purity? Who sent the bhikkhunis to receive instruction? Now that the Sangha is assembled in harmony, what is to be done?』 (The answer is: 『The recitation of the Patimokkha.』) 『Venerable Sangha, please listen! Now the Sangha is holding the Uposatha recitation of the Patimokkha on the fifteenth day. If it is the Sangha』s time and the Sangha agrees, let us together recite the Patimokkha. This is the announcement. Venerable ones! I now wish to recite the Patimokkha. The assembly is gathered here, please listen in silence and reflect well. If anyone has transgressed, they should confess; those who have not transgressed should remain silent; because of the silence, it should be known that the Sangha is pure. If anyone has an accusation to make against another, they should answer truthfully. Thus, bhikkhus, in the midst of the Sangha, even up to three times, if you recall having committed an offense, you should confess; those who do not confess commit the offense of intentional lying; the Buddha said that intentional lying is a Dharma that obstructs the path, that bhikkhu who remembers knowing they have committed an offense, wishing to seek purity, should confess; confession brings peace; not confessing makes the offense even deeper. Venerable ones! I have already spoken the introduction to the Patimokkha. Now I ask you, venerable ones! Is there purity here?』 (Say this three times) 『Venerable ones! There is purity here, because of the silence, let this matter be maintained as such.』
『Venerable ones! These are the four Pārājika (defeats), recited in the Patimokkha every half month. If a bhikkhu, sharing the same precepts and ordination with another bhikkhu, does not renounce the precepts, is weak in discipline and does not repent, commits impure acts, engages in sexual conduct; even with an animal. That bhikkhu has committed a Pārājika, and cannot live together with the Sangha.
『If a bhikkhu, in a village or in a secluded place, takes something that is not given, with the intention of stealing; according to the law of taking what is not given (Adinnādāna), if they are caught by the king or a minister of the king, or are killed, or are bound, or are expelled from the country: 『You are a thief! You are foolish! You know nothing.』 A bhikkhu who steals in this way has committed a Pārājika, and cannot live together with the Sangha.
『If a bhikkhu, intentionally takes a human life with their own hand, or gives a knife to another person, praises the happiness of death, encourages another to die: 『Alas! Man, what is the use of living such a wretched life? It is better to die than to live like this.』 Making such a thought, contemplating various means, praising the happiness of death, encouraging another to die. That bhikkhu has committed a Pārājika, and cannot live together with the Sangha.
『If』
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，作如是說：『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？(如是三說)
「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，戒經中說。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，淫慾粗惡語，隨所說淫慾粗惡語者，僧伽婆尸沙。
「若比丘，淫慾意，于女人前，自嘆身言：『大姊！我修梵行，持戒精進，修善法，可持此淫慾法供養我，如是供養第一最。』如是語者，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，乃至須臾頃，僧伽婆尸沙。
「若比丘，自乞作屋，無主，自為己，當應量作。是中量者，長佛十二磔手，內廣七磔手。應將余比丘往看處所，彼比丘當
【現代漢語翻譯】 現代漢語譯本： 『比丘，如果實際上並無所知，卻自稱：『我已證得上人法（uttarimanussadhamma），我已進入聖智殊勝之法，我知曉此事，我親眼見證此事。』之後，無論被詢問與否，爲了自我清凈的緣故，卻又這樣說：『我實際上既不知也不見，之前所說的知與見，都是虛假的謊言。』這屬於增上慢（adhimāna）。這樣的比丘觸犯了波羅夷（pārājika），不得與僧團共住。
『諸位大德！我已經宣說了四種波羅夷法。如果比丘觸犯了其中任何一種波羅夷法，就不得再像以前一樣與眾比丘共同居住，以後也是如此。這樣的比丘犯了波羅夷罪，不應該共同居住。現在我問諸位大德：你們對此是否清凈？』（重複三次）
『諸位大德！你們對此是清凈的，因為你們保持沉默，此事就這樣確定了。』
『諸位大德！這十三種僧伽婆尸沙法（saṃghādisesa），每半個月在戒經中宣說一次。如果比丘故意弄出精液，除非是夢中遺精，則觸犯僧伽婆尸沙。如果比丘心懷淫慾，與女人身體接觸，無論是握手、抓頭髮，還是觸控任何一個身體部位，則觸犯僧伽婆尸沙。
『如果比丘心懷淫慾，對女人說淫穢粗俗的話語，無論說了什麼淫穢粗俗的話語，則觸犯僧伽婆尸沙。
『如果比丘心懷淫慾，在女人面前自我讚歎：『大姐！我修習梵行，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。』如果說了這樣的話，則觸犯僧伽婆尸沙。
『如果比丘往來於男女之間，充當媒人，傳遞男方對女方的心意，傳遞女方對男方的心意，無論是爲了促成婚姻，還是爲了私通，哪怕只是短暫的一瞬間，則觸犯僧伽婆尸沙。
『如果比丘自己請求建造房屋，沒有施主，爲了自己而建造，應當按照規定的尺寸建造。這裡的尺寸是：長度為佛陀的十二磔手（ratana），內部寬度為七磔手。應當帶領其他比丘前去看地基，那些比丘應當……』
【English Translation】 English version: 『Bhikkhus, if someone actually does not know, but claims: 『I have attained the superior human state (uttarimanussadhamma), I have entered the noble wisdom and excellent Dharma, I know this, I see this.』 Later, whether asked or not, for the sake of self-purification, he says: 『I actually neither know nor see, what I said about knowing and seeing was a false lie.』 This is due to excessive conceit (adhimāna). That bhikkhu has committed a pārājika, and is no longer allowed to live in association with the Sangha.
『Venerables! I have now recited the four pārājika rules. If a bhikkhu commits any one of these pārājika rules, he is no longer allowed to live with the other bhikkhus as before, and so it will be in the future. That bhikkhu has committed a pārājika offense and should not live together. Now I ask you, Venerables: Are you clear on this?』 (said three times)
『Venerables! You are clear on this, because you remain silent, so this matter is thus settled.』
『Venerables! These thirteen saṃghādisesa rules are recited in the monastic code every half-month. If a bhikkhu intentionally emits semen, except in a dream, he commits a saṃghādisesa. If a bhikkhu, with lustful intent, engages in physical contact with a woman, whether by holding her hand, grabbing her hair, or touching any part of her body, he commits a saṃghādisesa.
『If a bhikkhu, with lustful intent, speaks lewd and vulgar words to a woman, whatever lewd and vulgar words he speaks, he commits a saṃghādisesa.
『If a bhikkhu, with lustful intent, praises himself in front of a woman, saying: 『Sister! I practice the holy life, uphold the precepts diligently, and cultivate good Dharma. You can offer me this act of lust, such an offering is the best and foremost.』 If he speaks in this way, he commits a saṃghādisesa.
『If a bhikkhu acts as a go-between, conveying the intentions of a man to a woman, or the intentions of a woman to a man, whether to arrange a marriage or for a secret affair, even for a brief moment, he commits a saṃghādisesa.
『If a bhikkhu requests to build a dwelling for himself, without a patron, he should build it according to the prescribed measurements. The measurements are: twelve spans (ratana) of the Buddha in length, and seven spans in interior width. He should take other bhikkhus to inspect the site, and those bhikkhus should...』
指示處所，無難處無妨處。若比丘有難處妨處，自乞作屋，無主，自為己，不將余比丘往看處所，若過量作者，僧伽婆尸沙。
「若比丘，欲作大房，有主，為己作，應將余比丘往看處所，彼比丘應看處所，無難處無妨處。若比丘，難處妨處作大房，有主為己作，不將余比丘往看處所者，僧伽婆尸沙。
「若比丘，以瞋恚所覆故，非波羅夷比丘，以無根波羅夷法謗，欲壞彼比丘凈行。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，以瞋恚所覆故，于異分事中取片，非波羅夷比丘，以無根波羅夷法謗，欲壞彼比丘凈行。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』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，莫受破僧法，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，舍是事故，乃至三諫。舍者善；若不捨者，僧伽婆尸沙。
「若比丘，有餘群黨，若一、若二、若三，乃至無數。是比丘語彼比丘言：『大
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhikkhu，佛教僧侶）想要建造房屋，選擇的地點沒有困難或妨礙。如果比丘有困難或妨礙的地點，自己請求建造房屋，沒有主人，爲了自己，不帶其他比丘去看地點，如果過度建造，犯僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪）。
如果比丘想要建造大房屋，有主人，爲了自己建造，應該帶其他比丘去看地點，那些比丘應該看地點，沒有困難或妨礙。如果比丘在有困難或妨礙的地點建造大房屋，有主人爲了自己建造，不帶其他比丘去看地點，犯僧伽婆尸沙。
如果比丘被嗔恚（dosa，憤怒）所矇蔽，用無根的波羅夷法（pārājika，斷頭罪）誹謗非波羅夷比丘，想要破壞那個比丘的清凈行為。他在其他時候，無論是否被詢問，知道這件事是無根的說法，說：『我因為嗔恚，說了這樣的話。』如果比丘說了這樣的話，犯僧伽婆尸沙。
如果比丘被嗔恚所矇蔽，在不同的事情中抓住片面，用無根的波羅夷法誹謗非波羅夷比丘，想要破壞那個比丘的清凈行為。他在其他時候，無論是否被詢問，知道這是在不同的事情中抓住片面，這個比丘自己說：『我因為嗔恚說了這樣的話』，犯僧伽婆尸沙。
如果比丘想要破壞和合僧團（saṃgha，佛教僧團），方便接受破壞和合僧團的法，堅持不捨棄。那個比丘應該勸諫這個比丘說：『大德（bhante，對僧侶的尊稱）！不要破壞和合僧團，不要方便破壞和合僧團，不要接受破壞僧團的法，堅持不捨棄。大德！應該與僧團和合，歡喜不爭論，同一師父學習，如水乳交融，在佛法（dharma，佛教教義）中有增益安樂的住處。』這個比丘這樣被勸諫時，堅持不捨棄；那個比丘應該勸諫三次，捨棄這件事，直到三次勸諫。捨棄就好；如果不捨棄，犯僧伽婆尸沙。
如果比丘，有其他的群黨，無論一個、兩個、三個，乃至無數。這個比丘對那些比丘說：『大
【English Translation】 English version: If a bhikkhu (Buddhist monk) wants to build a dwelling, the location should be without difficulty or obstruction. If a bhikkhu has a location with difficulty or obstruction, and requests to build a dwelling himself, without an owner, for himself, without taking other bhikkhus to see the location, and if he builds excessively, it is a saṃghāvaśeṣa (an offense requiring a meeting of the saṃgha for absolution).
If a bhikkhu wants to build a large dwelling, with an owner, building it for himself, he should take other bhikkhus to see the location, and those bhikkhus should inspect the location, ensuring it is without difficulty or obstruction. If a bhikkhu builds a large dwelling in a location with difficulty or obstruction, with an owner, building it for himself, without taking other bhikkhus to see the location, it is a saṃghāvaśeṣa.
If a bhikkhu, being overcome by anger (dosa), falsely accuses a non-pārājika (not having committed an act resulting in expulsion) bhikkhu of a baseless pārājika (defeat, expulsion) offense, desiring to ruin that bhikkhu's pure conduct, and later, whether questioned or not, knows that this matter is a baseless claim, saying, 'I spoke thus out of anger,' if that bhikkhu speaks thus, it is a saṃghāvaśeṣa.
If a bhikkhu, being overcome by anger, seizes upon a fragment in a different matter, falsely accusing a non-pārājika bhikkhu of a baseless pārājika offense, desiring to ruin that bhikkhu's pure conduct, and later, whether questioned or not, knows that he seized upon a fragment in a different matter, and that bhikkhu himself says, 'I spoke thus out of anger,' it is a saṃghāvaśeṣa.
If a bhikkhu desires to break up the united saṃgha (Buddhist monastic community), adopts practices conducive to breaking up the united saṃgha, and persists without abandoning them, that bhikkhu should be admonished by other bhikkhus, saying, 'Venerable (bhante, term of respect for monks)! Do not break up the united saṃgha, do not adopt practices conducive to breaking up the united saṃgha, do not accept practices that break up the saṃgha, and do not persist without abandoning them. Venerable! You should be in harmony with the saṃgha, rejoicing without contention, learning from the same teacher, like milk and water mixed together, and dwell in the Dharma (Buddhist teachings) with increasing happiness and peace.' If that bhikkhu, being thus admonished, persists without abandoning them, that bhikkhu should be admonished three times, to abandon this matter, up to three times. If he abandons it, that is good; if he does not abandon it, it is a saṃghāvaśeṣa.
If a bhikkhu has a following, whether one, two, three, or even countless, and that bhikkhu says to those bhikkhus, 'Great
德！莫諫此比丘，此比丘是法語比丘、律語比丘，此比丘所說，我等心喜樂，此比丘所說，我等心忍可。』彼比丘應諫是比丘言：『大德！莫作是說，言此比丘是法語比丘、律語比丘，此比丘所說，我等心喜樂，此比丘所說，我等心忍可。何以故！此比丘非法語比丘、非律語比丘。大德！莫欲壞和合僧，汝等當樂欲和合僧。大德！與僧和合，歡喜不諍，同一師學，如水乳合，于佛法中者增益安樂住。』是比丘如是諫時，堅持不捨；彼比丘應三諫，舍是事故，乃至三諫。舍者善；若不捨者，僧伽婆尸沙。
「若比丘，依聚落，若城邑住，行惡行，污他家。行惡行，亦見亦聞；污他家，亦見亦聞。諸比丘語是比丘言：『大德！汝行惡行，污他家。行惡行，亦見亦聞；污他家，亦見亦聞。大德！汝行惡行，污他家，今可遠此村落去，不須住此。』是比丘語彼比丘言：『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！言：「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。」何以故？諸比丘不愛、不恚、不怖、不癡。大德！汝行惡行，污他家。行惡行，亦見亦聞；污他家，亦見亦聞。』是比丘如是諫時，堅持不捨；彼比丘應三諫，
【現代漢語翻譯】 現代漢語譯本： 『諸位！不要勸阻這位比丘，這位比丘是精通佛法和戒律的比丘，這位比丘所說，我們都心生歡喜，這位比丘所說，我們都認可。』其他比丘應該勸諫這位比丘說：『大德！不要這樣說，說這位比丘是精通佛法和戒律的比丘，這位比丘所說，我們都心生歡喜，這位比丘所說，我們都認可。為什麼呢？因為這位比丘並非精通佛法和戒律的比丘。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！與僧團和合，歡喜而不爭論，遵循同一位老師的教導，如同水乳交融，這樣在佛法中才能增長利益，安樂居住。』如果這位比丘這樣被勸諫時，仍然堅持不改，其他比丘應當勸諫他三次，讓他放棄這種行為，直到勸諫三次。如果他放棄了，那是好的；如果他不放棄，就構成僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）。
『如果某個比丘，依靠村落或城鎮居住，行為惡劣，玷污他人家庭。他的惡劣行為，有人親眼見到或親耳聽到；他玷污他人家庭的行為，也有人親眼見到或親耳聽到。其他比丘告訴這位比丘說：『大德！你行為惡劣，玷污他人家庭。你的惡劣行為，有人親眼見到或親耳聽到；你玷污他人家庭的行為，也有人親眼見到或親耳聽到。大德！你行為惡劣，玷污他人家庭，現在應該遠離這個村落，不要再住在這裡。』這位比丘對那些比丘說：『諸位！有些比丘因為愛、因為恨、因為害怕、因為愚癡，對於同樣犯了罪的比丘，有的驅逐，有的不驅逐。』其他比丘回答說：『大德！不要這樣說！說：「有些比丘因為愛、因為恨、因為害怕、因為愚癡，對於同樣犯了罪的比丘，有的驅逐，有的不驅逐。」為什麼呢？因為諸位比丘沒有愛、沒有恨、沒有害怕、沒有愚癡。大德！你行為惡劣，玷污他人家庭。你的惡劣行為，有人親眼見到或親耳聽到；你玷污他人家庭的行為，也有人親眼見到或親耳聽到。』如果這位比丘這樣被勸諫時，仍然堅持不改，其他比丘應當勸諫他三次，
【English Translation】 English version: 『Friends! Do not rebuke this bhikkhu (monk), this bhikkhu is a bhikkhu who speaks in accordance with the Dharma (teachings) and the Vinaya (monastic rules). What this bhikkhu says, we are delighted in; what this bhikkhu says, we accept.』 That bhikkhu should rebuke that bhikkhu, saying: 『Venerable sir! Do not say this, saying that this bhikkhu is a bhikkhu who speaks in accordance with the Dharma and the Vinaya, that what this bhikkhu says, we are delighted in; what this bhikkhu says, we accept. Why is that? Because this bhikkhu is not a bhikkhu who speaks in accordance with the Dharma and the Vinaya. Venerable sir! Do not desire to break up the harmonious Sangha (monastic community); you should desire the harmonious Sangha. Venerable sir! In harmony with the Sangha, joyful and without dispute, learning from the same teacher, like milk and water mixed together, those in the Buddha's Dharma will increase in benefit and dwell in peace.』 If that bhikkhu, when thus rebuked, persists without giving up, that bhikkhu should rebuke him three times, to abandon that 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 there, engages in evil conduct, and defiles other families. His evil conduct is both seen and heard; his defiling of other families is both seen and heard. The bhikkhus say to that bhikkhu: 『Venerable sir! You engage in evil conduct and defile other families. Your evil conduct is both seen and heard; your defiling of other families is both seen and heard. Venerable sir! You engage in evil conduct and defile other families; now, you should go far away from this village and not dwell here.』 That bhikkhu says to those bhikkhus: 『Friends! Some bhikkhus have love, have hatred, have fear, have delusion; some bhikkhus who have committed the same offense are expelled, and some are not expelled.』 The bhikkhus reply: 『Venerable sir! Do not say this! Saying: 「Some bhikkhus have love, have hatred, have fear, have delusion; some bhikkhus who have committed the same offense are expelled, and some are not expelled.」 Why is that? Because the bhikkhus do not have love, do not have hatred, do not have fear, do not have delusion. Venerable sir! You engage in evil conduct and defile other families. Your evil conduct is both seen and heard; your defiling of other families is both seen and heard.』 If that bhikkhu, when thus rebuked, persists without giving up, that bhikkhu should rebuke him three times,
舍是事故，乃至三諫。舍者善；若不捨者，僧伽婆尸沙。
「若比丘，惡性不受人諫語，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。諸大德止！莫諫我。』彼比丘諫是比丘言：『大德！莫自身不受諫語，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，舍是事故，乃至三諫。舍者善；若不捨者，僧伽婆尸沙。
「諸大德！我已說十三僧伽婆尸沙法，九初犯罪，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，僧應與六夜摩那埵；行摩那埵已，余有出罪。應二十僧中出是比丘罪，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，戒經中說。若比丘，共女人獨在靜處覆處，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
【現代漢語翻譯】 現代漢語譯本： 捨棄是應該做的事情，乃至要勸諫三次。捨棄是好的；如果不捨棄，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。
『如果某個比丘，秉性惡劣不接受別人的勸諫，在戒律方面，其他比丘如法地勸諫他之後，他自身不接受勸諫，說：『諸位大德！不要對我講好或壞，我也不對諸位大德講好或壞。諸位大德停止吧！不要勸諫我。』勸諫他的比丘就應該勸諫這個比丘說：『大德！不要自身不接受勸諫，大德自身應當接受勸諫。大德如法地勸諫其他比丘，其他比丘也如法地勸諫大德。這樣佛陀的弟子們才能得到增益，互相勸諫，互相教導，互相懺悔。』當這樣勸諫這個比丘時，他仍然堅持不捨棄；那麼這個比丘應該被勸諫三次，捨棄這件事，乃至勸諫三次。捨棄是好的；如果不捨棄，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』
『諸位大德！我已經說了十三條僧伽婆尸沙法（Sanghavasesa，僧殘罪），九條是初犯，四條是乃至勸諫三次。如果比丘觸犯了其中任何一條，明知而隱瞞，應該強制給予波利婆沙（Parivasa，別住）。在完成波利婆沙（Parivasa，別住）之後，僧團應該給予六夜摩那埵（Manatta，正量）。在完成摩那埵（Manatta，正量）之後，還有出罪的程式。應該在二十位比丘中進行出罪，如果少於一人，不滿二十人的僧團為這個比丘出罪，那麼這個比丘的罪就不能被去除，其他比丘也會被呵責，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，這件事就這樣成立。』
『諸位大德！這兩條不定法，在半月半月的戒經中宣說。如果比丘，與女人單獨在隱蔽的地方，可以做淫事的地方坐著，說不正當的語言。有具信心的優婆夷（Upasika，女居士），在三種罪行中說出其中一種：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Pacittiya，單墮罪）；這個坐著的比丘自己說：『我犯了這種罪。』對於這三種罪行應該分別進行處理：波羅夷（Parajika，斷頭罪）
【English Translation】 English version: Abandoning is the proper course of action, even to the point of three admonishments. Abandoning is good; if one does not abandon, it is a Sanghavasesa (Sanghavasesa, formal meeting requiring confession).
'If a bhikkhu (monk), being of a wicked nature, does not accept the admonishment of others, and when bhikkhus admonish him according to the Dharma (law) regarding the precepts, he himself does not accept the admonishment, saying: 'Venerable ones! Do not speak to me of good or bad, nor will I speak to the venerable ones of good or bad. Venerable ones, stop! Do not admonish me.' The bhikkhu who admonishes him should admonish this bhikkhu, saying: 'Venerable one! Do not yourself not accept admonishment; venerable one, you yourself should accept admonishment. Venerable one, admonish the bhikkhus according to the Dharma, and the bhikkhus will also admonish the venerable one according to the Dharma. Thus, the disciples of the Buddha will increase in merit, admonishing each other, teaching each other, and confessing to each other.' When this bhikkhu is thus admonished, he persists in not abandoning; then this bhikkhu should be admonished three times, to abandon this matter, even to three admonishments. Abandoning is good; if one does not abandon, it is a Sanghavasesa (Sanghavasesa, formal meeting requiring confession).'
'Venerable ones! I have now recited the thirteen Sanghavasesa (Sanghavasesa, formal meeting requiring confession) rules, nine of which involve the initial offense, and four of which involve admonishment up to three times. If a bhikkhu commits any one of these offenses, knowingly concealing it, he should be compelled to undergo Parivasa (Parivasa, penance). After completing Parivasa (Parivasa, penance), the Sangha (community) should grant him six nights of Manatta (Manatta, probation). After completing Manatta (Manatta, probation), there remains the procedure for absolution. The absolution of this bhikkhu should be carried out by a Sangha (community) of twenty bhikkhus; if there is one less, and the Sangha (community) of fewer than twenty absolves this bhikkhu, then this bhikkhu's offense cannot be removed, and the other bhikkhus will also be reproached; now is the time. Now I ask the venerable ones! Are you pure in this matter?' (This is said three times)
'Venerable ones! We are pure in this matter, because of our silence; thus, this matter is upheld.'
'Venerable ones! These two undetermined rules are recited in the Patimokkha (code of monastic rules) every half-month. If a bhikkhu (monk), alone with a woman in a secluded and concealed place, sits in a place suitable for sexual intercourse, and speaks improper words. If a believing Upasika (Upasika, female lay follower) states one of the three offenses: Parajika (Parajika, defeat), Sanghavasesa (Sanghavasesa, formal meeting requiring confession), or Pacittiya (Pacittiya, expiable offense); the bhikkhu sitting there says himself: 'I have committed this offense.' For these three offenses, each should be dealt with accordingly: Parajika (Parajika, defeat)
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，在不覆處，不可作淫處坐，作粗惡語，說淫慾事。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：『我犯是罪。』於二法中應一一治：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，戒經中說。若比丘，衣已竟，迦絺那衣已出，畜長衣，經十日，不凈施得持。若過者，尼薩耆波逸提。
「若比丘，衣已竟，迦絺那衣已出，比丘於三衣中，若離一一衣異處宿，經一夜，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，得畜經一月，為滿足故。若過者，尼薩耆波逸提。
「若比丘，從非親里比丘尼邊取衣，除貿易，尼薩耆波逸提。
「若比丘，使非親里比丘尼，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
【現代漢語翻譯】 現代漢語譯本 『如果（該）比丘與（該）女子在無遮蔽處，不適宜行淫之處坐著，說粗惡語，談論淫慾之事。有具信的優婆夷（Upasika，女居士）對這兩種行為中的任何一種指控說：『若犯僧伽婆尸沙（Sanghavasesa，僧殘罪），若犯波逸提（Payattika，單墮罪』；這坐著的比丘自己說：『我犯了此罪。』對於這兩種罪行中的任何一種，應當依法懲處：若犯僧伽婆尸沙，若犯波逸提，如具信的優婆夷所說，應當依法懲處該比丘，這稱為不定法。 『如果（該）比丘與（該）女子在無遮蔽處，不可行淫之處坐著，說粗惡語，談論淫慾之事。有具信的優婆夷對這兩種行為中的任何一種指控說：『若犯僧伽婆尸沙，若犯波逸提』；這坐著的比丘自己說：『我犯了此罪。』對於這兩種罪行中的任何一種，應當依法懲處：若犯僧伽婆尸沙，若犯波逸提，如具信的優婆夷所說，應當依法懲處該比丘，這稱為不定法。 『諸位大德！我已經說了二條不定法。現在問諸位大德！這裡面清凈嗎？』（如此重複三次） 『諸位大德！這裡面清凈，因為大家默然不語，此事就這樣決定了。』 『諸位大德！這是三十條尼薩耆波逸提法（Nissaggiya Payattika，捨墮罪）。每半個月，在戒經中宣說。如果比丘，做衣已完成，已經過了迦絺那衣（Kathina，功德衣）的期限，儲藏過長的衣服，超過十天，不通過凈施就持有。如果超過期限，犯尼薩耆波逸提。 『如果比丘，做衣已完成，已經過了迦絺那衣的期限，比丘的三衣中，如果離開任何一件衣服在異處過夜，經過一夜，除非僧團羯磨（Sanghakamma，僧團會議）的許可，犯尼薩耆波逸提。 『如果比丘，做衣已完成，已經過了迦絺那衣的期限，如果比丘得到非時之衣，想要就接受，接受后儘快做成衣服。如果足夠就好；如果不足夠，可以儲藏一個月，爲了滿足所需。如果超過期限，犯尼薩耆波逸提。 『如果比丘，從非親屬的比丘尼（Bhikkhuni，比丘尼）那裡拿取衣服，除非是交換，犯尼薩耆波逸提。 『如果比丘，使非親屬的比丘尼，洗舊衣服，或者染色，或者捶打，犯尼薩耆波逸提。 『如果比丘，從非親屬的居士（居士，male lay follower）、或者居士婦（female lay follower）那裡乞討衣服，除非…
【English Translation】 English version 『If a bhikkhu (monk), together with a woman, sits in an unconcealed place, an unsuitable place for sexual activity, speaks coarse language, and talks about sexual matters, and a believing upasika (female lay devotee) accuses him of either one of these two offenses, saying: 『He has committed either a sanghavasesa (offense requiring initial and subsequent meetings of the Sangha) or a payattika (expiation offense)』; and the bhikkhu sitting there says himself: 『I have committed this offense,』 then he should be dealt with according to whichever of the two offenses he has committed: either a sanghavasesa or a payattika, as the believing upasika has stated. This is called an indefinite rule. 『If a bhikkhu, together with a woman, sits in an unconcealed place, an unsuitable place for sexual activity, speaks coarse language, and talks about sexual matters, and a believing upasika accuses him of either one of these two offenses, saying: 『He has committed either a sanghavasesa or a payattika』; and the bhikkhu sitting there says himself: 『I have committed this offense,』 then he should be dealt with according to whichever of the two offenses he has committed: either a sanghavasesa or a payattika, as the believing upasika has stated. This is called an indefinite rule. 『Venerable ones! I have now recited the two indefinite rules. I ask the venerable ones about this: Are you clear about this?』 (This is repeated three times) 『Venerable ones! You are clear about this, because you are silent. Thus, I understand it.』 『Venerable ones! These are the thirty nissaggiya payattika (offenses entailing forfeiture and expiation). They are recited in the Patimokkha (monastic code) every half-month. If a bhikkhu, after the completion of robe-making and after the Kathina (robe-cloth offering ceremony) is over, keeps an extra robe for more than ten days without disjoining it, it is a nissaggiya payattika. 『If a bhikkhu, after the completion of robe-making and after the Kathina is over, spends a night away from any one of his three robes, except with the agreement of the Sanghakamma (formal act of the Sangha), it is a nissaggiya payattika. 『If a bhikkhu, after the completion of robe-making and after the Kathina is over, receives an untimely robe, he may accept it if he needs it, and then quickly make it into a robe. If it is enough, that is good; if it is not enough, he may keep it for one month in order to complete it. If he keeps it longer than that, it is a nissaggiya payattika. 『If a bhikkhu takes a robe from a bhikkhuni (nun) who is not a relative, except in exchange, it is a nissaggiya payattika. 『If a bhikkhu causes a bhikkhuni who is not a relative to wash, dye, or beat an old robe, it is a nissaggiya payattika. 『If a bhikkhu asks for a robe from a householder (male lay follower) or a householder's wife (female lay follower) who is not a relative, except…
余時，尼薩耆波逸提。余時者，若比丘奪衣、失衣、燒衣、漂衣，此是時。
「若比丘，奪衣、失衣、燒衣、漂衣，是非親里居士、若居士婦，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：『持如是衣價與某甲比丘。』是比丘先不受自恣請，便到居士家，作如是說：『善哉，居士！為我辦如是衣價與我。』為好故，若得衣者，尼薩耆波逸提。
「若比丘，二居士、居士婦，與比丘辦如是衣價：『我曹辦如是衣價與某甲比丘。』是比丘先不受自恣請，到二居士家，作如是說：『善哉，居士！辦如是衣與我，共作一衣。』為好故，若得者，尼薩耆波逸提。
「若比丘，若王、王大臣、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。』彼使至比丘所，語比丘言：『大德！今為汝故送是衣價，受取。』是比丘語彼使如是言：『我今不應受此衣價，若我須衣，合時、清凈當受。』彼使語是比丘言：『大德！有執事人不？』須衣比丘應言：『有！若守僧伽藍民，若優婆塞，此是比丘執事人，常為諸比丘執事。』彼使詣執事人所，與衣價已，還到比丘所，作如是言：『大德！所示某甲執事人，我已與衣價竟。大德
【現代漢語翻譯】 現代漢語譯本 那時，如果比丘的衣服被奪走、遺失、燒燬或漂走，這就是（接受額外供養的）時機。
如果比丘的衣服被奪走、遺失、燒燬或漂走，非親屬的在家信徒（居士）或在家女信徒（居士婦）主動邀請（比丘）並表示願意多供養衣服，這位比丘應當知足地接受供養。如果接受過多，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。
如果在家信徒（居士）或在家女信徒（居士婦）為比丘準備了買衣服的錢（衣價），說：『拿著這些買衣服的錢給某某比丘。』這位比丘事先沒有接受（他們的）主動邀請，就到居士家，這樣說：『善哉，居士！為我準備這些買衣服的錢給我。』爲了（得到）更好的（衣服），如果得到了衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。
如果有兩位在家信徒（居士）或在家女信徒（居士婦）為比丘準備了買衣服的錢（衣價），說：『我們為您準備這些買衣服的錢給某某比丘。』這位比丘事先沒有接受（他們的）主動邀請，就到這兩位居士家，這樣說：『善哉，居士！為我準備這些錢，我們一起做一件衣服。』爲了（得到）更好的（衣服），如果得到了（衣服），就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘，國王、國王的大臣、婆羅門（Brahmin，古印度祭司階層）、在家信徒（居士）或在家女信徒（居士婦），派遣使者為比丘送買衣服的錢（衣價）：『拿著這些買衣服的錢，給某某比丘。』那位使者到達比丘處，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。』這位比丘對使者這樣說：『我現在不應該接受這些買衣服的錢，如果我需要衣服，在合適的時機、清凈的情況下才能接受。』那位使者對比丘說：『大德！有執事人嗎？』需要衣服的比丘應該說：『有！無論是看守僧伽藍（Samgharama，寺院）的人，還是優婆塞（Upasaka，在家男信徒），這些人都是比丘的執事人，經常為諸位比丘處理事務。』那位使者到執事人處，把買衣服的錢給了執事人，然後回到比丘處，這樣說：『大德！您所指示的某某執事人，我已經把買衣服的錢給他了。大德！
【English Translation】 English version At that time, Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession) arises. 'At that time' means if a bhikkhu's (monk's) robe is taken away, lost, burned, or washed away, this is the time (to accept additional offerings).
If a bhikkhu's (monk's) robe is taken away, lost, burned, or washed away, and a non-relative householder (layman, '居士') or a householder's wife (laywoman, '居士婦') voluntarily invites (the bhikkhu) and expresses willingness to offer more robes, that bhikkhu should accept the offering knowing contentment. If he accepts more than enough, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession).
If a householder (layman, '居士') or a householder's wife (laywoman, '居士婦') prepares robe-money (衣價) for a bhikkhu (monk), saying: 'Take this robe-money to so-and-so bhikkhu.' That bhikkhu, without having previously accepted a voluntary invitation, goes to the householder's home and says: 'Good sir/madam! Prepare such-and-such robe-money for me.' For the sake of (getting) better (robes), if he obtains a robe, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession).
If two householders (laymen, '居士') or householder's wives (laywomen, '居士婦') prepare such-and-such robe-money (衣價) for a bhikkhu (monk), saying: 'We are preparing such-and-such robe-money for so-and-so bhikkhu.' That bhikkhu, without having previously accepted a voluntary invitation, goes to the two householders' homes and says: 'Good sirs/madams! Prepare such-and-such money for me, let's make a robe together.' For the sake of (getting) better (robes), if he obtains (a robe), it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession).
If a bhikkhu (monk), a king, a king's minister, a Brahmin (Brahmin, ancient Indian priestly class), a householder (layman, '居士'), or a householder's wife (laywoman, '居士婦') sends a messenger to deliver robe-money (衣價) to a bhikkhu: 'Take this robe-money to so-and-so bhikkhu.' That messenger arrives at the bhikkhu's place and says to the bhikkhu: 'Venerable sir, now for your sake, this robe-money is sent, please accept it.' That bhikkhu says to the messenger: 'I should not accept this robe-money now; if I need a robe, I will accept it at the appropriate time and in a pure manner.' That messenger says to the bhikkhu: 'Venerable sir, is there a steward?' The bhikkhu who needs a robe should say: 'Yes! Whether it is the one who guards the Samgharama (Samgharama, monastery), or an Upasaka (Upasaka, male lay devotee), these are the stewards of the bhikkhus, who often handle affairs for the bhikkhus.' That messenger goes to the steward, gives the robe-money to the steward, and then returns to the bhikkhu and says: 'Venerable sir, the steward you indicated, I have already given the robe-money to him. Venerable sir,'
！知時，往彼當得衣。』須衣比丘，當往執事人所，若二反、三反語言：『我須衣。』若二反、三反為作憶念，得衣者善；若不得衣，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，若得衣者善。若不得衣，過是求得衣者，尼薩耆波逸提。若不得衣，從彼所來處，若自往，若遣使往，語言：『汝先遣使送衣價與某甲比丘，是比丘竟不得衣。汝還取，莫使失，此是時。』(十事)
「若比丘，雜野蠶綿，作臥具者，尼薩耆波逸提。
「若比丘，新純黑羺羊毛，作臥具者，尼薩耆波逸提。
「若比丘，作新臥具，應用二分純黑羊毛，三分白，四分牻。若比丘作新臥具，不用二分純黑羊毛，三分白，四分牻，作新臥具者，尼薩耆波逸提。
「若比丘，作新臥具，應六年持。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，帖新者上，為壞色故。若比丘作新坐具，不取故者，縱廣一磔手，帖新者上壞色者，尼薩耆波逸提。
「若比丘，行道中得羊毛，比丘須者應取。若無人持，得自持，行至三由旬。若無人持，自持過者，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
【現代漢語翻譯】 現代漢語譯本： 『知道時機，前往那裡應當能得到衣服。』需要衣服的比丘，應當前往執事人的住所，如果兩次、三次地說：『我需要衣服。』如果兩次、三次地為他憶念，得到衣服就好；如果得不到衣服，四次、五次、六次在（執事人）面前默默站立，令他憶念。如果四次、五次、六次在（執事人）面前默默站立，如果得到衣服就好。如果得不到衣服，超過這個次數再去求得衣服，犯捨墮（Nissaggiya Pacittiya）。如果得不到衣服，從他來的地方，如果自己去，或者派遣使者去，說：『你先前派遣使者送衣服的價錢給某甲（Mou jia）比丘，這位比丘最終沒有得到衣服。你拿回去，不要讓它丟失，現在是時候了。』（十事）
『如果比丘，摻雜野生蠶絲，製作臥具，犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，用新的純黑色羺羊毛，製作臥具，犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，製作新的臥具，應當用二分純黑色羊毛，三分白色羊毛，四分雜色羊毛。如果比丘製作新的臥具，不用二分純黑色羊毛，三分白色羊毛，四分雜色羊毛，製作新的臥具，犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，製作新的臥具，應當持有六年。如果少於六年不捨棄舊的，又製作新的，除非僧團羯磨（Seng Qie Mo），犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，製作新的坐具，應當取用舊的（坐具），縱向和橫向各一拃手（zha shou），貼在新的（坐具）上面，爲了破壞顏色。如果比丘製作新的坐具，不取用舊的（坐具），縱向和橫向各一拃手（zha shou），貼在新的（坐具）上面破壞顏色，犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，在行走的道路中得到羊毛，比丘需要的話應當取用。如果沒有人拿，可以自己拿著，行走至三由旬（you xun）。如果沒有人拿，自己拿著超過三由旬（you xun），犯捨墮（Nissaggiya Pacittiya）。』
『如果比丘，使非親屬的比丘尼，浣洗、染色、分開羊毛，犯捨墮（Nissaggiya
【English Translation】 English version: 『Knowing the time, going there should obtain robes.』 A Bhikkhu (monk) in need of robes should go to the place of the robe distributor, and if twice or three times says: 『I need robes.』 If twice or three times a reminder is made for him, it is good if he obtains robes; if he does not obtain robes, he should stand silently before (the distributor) four, five, or six times, causing him to remember. If standing silently before (the distributor) four, five, or six times, it is good if he obtains robes. If he does not obtain robes, to seek robes beyond this is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If he does not obtain robes, from the place he came from, if he goes himself, or sends a messenger, saying: 『You previously sent a messenger to send the price of robes to a certain Bhikkhu (monk) Mou jia, this Bhikkhu (monk) ultimately did not obtain robes. Take it back, do not let it be lost, this is the time.』 (Ten matters)
『If a Bhikkhu (monk) mixes wild silkworm silk to make bedding, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) uses new, pure black ram's wool to make bedding, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) makes new bedding, he should use two parts pure black sheep's wool, three parts white, and four parts variegated. If a Bhikkhu (monk) makes new bedding and does not use two parts pure black sheep's wool, three parts white, and four parts variegated, in making new bedding, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) makes new bedding, it should be kept for six years. If, for less than six years, he does not discard the old one and makes a new one, except by Sangha Kamma (an act of the monastic community), it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) makes a new sitting cloth, he should take an old one, one span (zha shou) in length and width, and attach it to the new one, in order to spoil the color. If a Bhikkhu (monk) makes a new sitting cloth and does not take an old one, one span (zha shou) in length and width, and attach it to the new one to spoil the color, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) obtains wool on the road, if a Bhikkhu (monk) needs it, he should take it. If no one is carrying it, he may carry it himself, traveling up to three Yojana (you xun). If no one is carrying it and he carries it himself beyond three Yojana (you xun), it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation).』
『If a Bhikkhu (monk) causes a Bhikkhuni (nun) who is not a relative to wash, dye, or separate wool, it is a Nissaggiya
波逸提。
「若比丘，自手取金、銀、若錢，若教人取，若口可受者，尼薩耆波逸提。
「若比丘，種種賣買金、銀、寶物者，尼薩耆波逸提。
「若比丘，種種販賣者，尼薩耆波逸提。(二十事)
「若比丘，畜長缽不凈施，得齊十日。若過者，尼薩耆波逸提。
「若比丘，破缽減五綴不漏，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。
「若比丘，自乞縷，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。是比丘先不受自恣請，便到彼所語織師言：『此衣為我織，極好織，令廣、長、堅、致，齊整好，我少多與汝價。』若比丘與價，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，若自奪，若使人奪取：『還我衣來，不與汝。』是比丘應還衣；取衣者，尼薩耆波逸提。
「若比丘，病畜酥、油、生酥、蜜、石蜜，齊七日得服。若過者，尼薩耆波逸提。
「若比丘，春殘一月在，應求雨浴衣，半月用浴。若比丘，春一月前求雨浴衣，半月前用浴者，尼薩耆波逸提。
「若比丘，十日未滿夏三月，若有急施衣，應受。受
【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，一種戒律的名稱）。
『如果比丘（bhikkhu，佛教僧侶），親手拿取金、銀或錢，或者教唆他人拿取，或者口頭允許接受的，觸犯尼薩耆波逸提（Nissaggiya Pācittiya，一種需要捨棄財物的罪）。』
『如果比丘，進行各種買賣金、銀、寶物的行為，觸犯尼薩耆波逸提。』
『如果比丘，進行各種販賣行為，觸犯尼薩耆波逸提。（共二十事）』
『如果比丘，積蓄過多的缽（patra，僧侶的食器），超過十日不清凈佈施，超過期限的，觸犯尼薩耆波逸提。』
『如果比丘，舊缽破損少於五處，且沒有滲漏，卻爲了追求更好的而另求新缽，如果得到了新缽，觸犯尼薩耆波逸提。這位比丘應當到僧團中捨棄新缽，然後輾轉取用最差的缽，交給這位比丘使用，直到破損。』
『如果比丘，自己乞求絲線，讓非親屬的織工織布做衣服的，觸犯尼薩耆波逸提。』
『如果比丘，居士（gahapati，在家信徒）或居士婦，讓織工為比丘織布做衣服。這位比丘事先沒有接受自恣請（pavāraṇā，邀請），便到織工那裡對織工說：「這件衣服為我織，要織得非常好，要寬、長、結實、細密、齊整好看，我會多給你工錢。」如果比丘給了工錢，哪怕只值一頓飯的錢，如果得到了這件衣服，觸犯尼薩耆波逸提。』
『如果比丘，先前給了其他比丘衣服，後來因為生氣，或者自己奪回，或者讓人奪回，說：「把我的衣服還給我，我不給你了。」這位比丘應當歸還衣服；奪取衣服的人，觸犯尼薩耆波逸提。』
『如果比丘，生病時儲存酥（ghī，澄清的奶油）、油、生酥（navanīta，新鮮的奶油）、蜜、石蜜（sakkharā，冰糖），最多可以存放七日服用。超過期限的，觸犯尼薩耆波逸提。』
『如果比丘，在春季剩餘一個月時，就應該尋求雨浴衣（vassika-sāṭika，雨季洗浴時穿的衣服），可以在半個月內使用洗浴。如果比丘，在春季剩餘一個月之前就尋求雨浴衣，在半個月之前就使用洗浴的，觸犯尼薩耆波逸提。』
『如果比丘，在安居（vassa，雨季的三個月）開始前十日內，如果有緊急施捨的衣服，應該接受。
【English Translation】 English version Pācittiya (A category of monastic rules).
'If a bhikkhu (Buddhist monk), personally takes gold, silver, or money, or instructs another to take it, or verbally consents to receive it, it is a Nissaggiya Pācittiya (an offense requiring forfeiture).'
'If a bhikkhu engages in various kinds of buying and selling of gold, silver, or precious items, it is a Nissaggiya Pācittiya.'
'If a bhikkhu engages in various kinds of trading, it is a Nissaggiya Pācittiya. (These are twenty matters.)'
'If a bhikkhu keeps an extra bowl (patra, a monk's eating utensil) for longer than ten days without giving it away, it is a Nissaggiya Pācittiya.'
'If a bhikkhu's old bowl is broken in fewer than five places and does not leak, but he seeks a new bowl for the sake of having a better one, and obtains it, it is a Nissaggiya Pācittiya. That bhikkhu should relinquish the new bowl to the Sangha (monastic community), and then receive the worst bowl in the community to use until it breaks.'
'If a bhikkhu asks for thread himself and has a non-relative weaver make a robe for him, it is a Nissaggiya Pācittiya.'
'If a bhikkhu, a householder (gahapati, a lay devotee) or a householder's wife, commissions a weaver to make a robe for a bhikkhu, and the bhikkhu has not previously accepted an invitation (pavāraṇā, invitation) for robes, he goes to the weaver and says, "Weave this robe for me, weave it very well, make it wide, long, strong, dense, neat, and beautiful, and I will give you more money." If the bhikkhu gives money, even the value of one meal, and obtains the robe, it is a Nissaggiya Pācittiya.'
'If a bhikkhu previously gave a robe to another bhikkhu, and later, out of anger, either takes it back himself or has someone else take it back, saying, "Return my robe, I will not give it to you," that bhikkhu should return the robe; the one who takes the robe commits a Nissaggiya Pācittiya.'
'If a bhikkhu, when ill, stores ghee (clarified butter), oil, fresh butter (navanīta, fresh butter), honey, or molasses (sakkharā, raw sugar), he may keep it for up to seven days for consumption. If he keeps it longer, it is a Nissaggiya Pācittiya.'
'If a bhikkhu, when one month remains of the hot season, should seek a rain-bathing cloth (vassika-sāṭika, a cloth used for bathing during the rainy season), and may use it for bathing for half a month. If a bhikkhu seeks a rain-bathing cloth more than one month before the end of the hot season, and uses it for bathing more than half a month before, it is a Nissaggiya Pācittiya.'
'If a bhikkhu, within ten days before the beginning of the Retreat (vassa, the three months of the rainy season), receives a robe offered urgently, he should accept it.'
已乃至衣時，應畜。若過畜者，尼薩耆波逸提。
「若比丘，夏三月安居竟，至八月十五日滿已，若迥遠有疑恐怖畏難處，比丘在如是處住，於三衣中，若留一一衣置村舍內，及有因緣離衣宿，乃至六夜。若過者，尼薩耆波逸提。
「若比丘，知他欲與僧物，自回入已者，尼薩耆波逸提。(三十事)
「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，半月半月戒經中說。
「若比丘，故妄語者，波逸提。
「若比丘，種類毀訾比丘者，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，過二夜至三夜曉者，波逸提。
「若比丘，與未受具戒人同誦者，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：『我知是，我見是。』見知實者，波逸提。
「若比丘，與女人說法過五、六語者，波逸提。除有知男子。
「若比丘，自手掘地，教人掘者，波逸提。(一十)
「若
【現代漢語翻譯】 現代漢語譯本 已擁有的乃至是換洗衣物，應該持有。如果超過應持有的數量，觸犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。
『如果比丘（bhikkhu，佛教僧侶），夏季三個月安居結束，到八月十五日結束時，如果遙遠的地方有疑慮、恐怖、畏懼困難，比丘住在這樣的地方，對於三衣（ticīvara，僧侶所擁有的三種袈裟）中，如果留下一件衣服放置在村舍內，或者因為因緣而離開衣服過夜，最多六個夜晚。如果超過這個期限，觸犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。』
『如果比丘，知道他人想要供養僧團的物品，自己轉為己有，觸犯尼薩耆波逸提（Nisaggiya Pacittiya，捨墮）。』（三十事）
『諸位大德！我已經說了三十條尼薩耆波逸提法（Nisaggiya Pacittiya Dhamma，捨墮法）。現在問諸位大德！這裡面清凈嗎？』（這樣重複三次）
『諸位大德！這裡面清凈，因為大家默然不語，這件事就這樣確定了。』
『諸位大德！這九十條波逸提法（Pacittiya Dhamma，單墮法），在每半個月誦一次的戒經中宣說。』
『如果比丘，故意說謊，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，以種姓來譭謗比丘，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，說離間語，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，與女人同在一個房間過夜，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，與未受具足戒的人一起過夜，超過兩夜到第三個黎明，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，與未受具足戒的人一起背誦經典，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，知道其他比丘有粗惡的罪行，向未受具足戒的人說，除非是僧團的羯磨（kamma，儀式），觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，向未受具足戒的人說超人的法，說：『我知道這個，我看到這個。』如果所見所知是真實的，觸犯波逸提（Pacittiya，單墮）。』
『如果比丘，與女人說法超過五六句話，觸犯波逸提（Pacittiya，單墮）。除非有能理解的男子在場。
『如果比丘，親手挖地，教人挖地，觸犯波逸提（Pacittiya，單墮）。』（一十）
若
【English Translation】 English version Whatever extra robes one has, even if they are for changing, should be kept. If one keeps more than what is allowed, it is a Nisaggiya Pacittiya (an offense entailing forfeiture).
『If a bhikkhu (Buddhist monk) has completed the three-month rains retreat and it is now the fifteenth day of the eighth month, and if there is a distant place with doubt, terror, fear, or difficulty, and the bhikkhu dwells in such a place, if among the three robes (ticīvara, the three robes possessed by a monk), he leaves one robe in a village or dwelling, or if due to circumstances he sleeps apart from his robes, up to six nights. If he exceeds this, it is a Nisaggiya Pacittiya (an offense entailing forfeiture).』
『If a bhikkhu, knowing that someone intends to give something to the Sangha (monastic community), diverts it for his own use, it is a Nisaggiya Pacittiya (an offense entailing forfeiture).』 (Thirty matters)
『Venerable sirs, I have recited the thirty Nisaggiya Pacittiya Dhammas (offenses entailing forfeiture). Now I ask the venerable sirs, are you clear about this?』 (This is repeated three times)
『Venerable sirs, you are clear about this, because you remain silent. Thus, this matter is settled.』
『Venerable sirs, these ninety Pacittiya Dhammas (minor offenses) are recited in the monastic code every half-month.』
『If a bhikkhu deliberately tells a lie, it is a Pacittiya (minor offense).』
『If a bhikkhu reviles another bhikkhu by (mentioning his) lineage, it is a Pacittiya (minor offense).』
『If a bhikkhu speaks with a divisive tongue, it is a Pacittiya (minor offense).』
『If a bhikkhu sleeps in the same room with a woman, it is a Pacittiya (minor offense).』
『If a bhikkhu sleeps with someone who has not received full ordination, for more than two nights, up to the dawn of the third night, it is a Pacittiya (minor offense).』
『If a bhikkhu recites the scriptures together with someone who has not received full ordination, it is a Pacittiya (minor offense).』
『If a bhikkhu, knowing that another bhikkhu has committed a serious offense, tells someone who has not received full ordination, except for a Sangha kamma (formal act of the community), it is a Pacittiya (minor offense).』
『If a bhikkhu tells someone who has not received full ordination about superhuman qualities, saying, 『I know this, I see this,』 even if what he knows and sees is true, it is a Pacittiya (minor offense).』
『If a bhikkhu speaks to a woman for more than five or six sentences, it is a Pacittiya (minor offense), unless there is an understanding man present.
『If a bhikkhu digs the ground himself or instructs another to dig, it is a Pacittiya (minor offense).』 (One ten)
If
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、臥具、坐褥，露地自敷，教人敷；捨去，不自舉，不教人舉者，波逸提。
「若比丘，僧房舍內，敷僧臥具、坐褥，若自敷，教人敷，在中若坐、若臥；從彼捨去，不自舉，不教人舉者，波逸提。
「若比丘，先知比丘住處，後來于其中間強敷臥具止宿，念言：『彼若嫌迮者，當自避我去。』作是因緣，非餘威儀者，波逸提。
「若比丘，瞋他比丘不喜，僧房舍內，若自牽出，若教人牽出，波逸提。
「若比丘，房重閣上，脫腳繩床、木床，若坐、若臥，波逸提。
「若比丘，知水有蟲，自用澆泥、澆草，教人澆者，波逸提。
「若比丘，欲作大房，戶扉窗牖及諸莊飾具，指授覆苫齊二、三節，若過者，波逸提。(二十)
「若比丘，僧不差，教授比丘尼者，波逸提。
「若比丘，為僧差，教授比丘尼，乃至日沒，波逸提。
「若比丘，語諸比丘如是言：『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，
【現代漢語翻譯】 現代漢語譯本 比丘（bhikkhu，佛教僧侶），破壞鬼神村落，犯波逸提（pācittiya，一種輕罪）。
『如果比丘，故意說不真實的話，使他人煩惱，犯波逸提。』
『如果比丘，辱罵他人，犯波逸提。』
『如果比丘，拿取僧團的繩床、木床、臥具、坐墊，在露天的地方自己鋪設，教他人鋪設；離開時，不自己收起，不教他人收起，犯波逸提。』
『如果比丘，在僧房舍內，鋪設僧團的臥具、坐墊，無論是自己鋪設，還是教他人鋪設，在上面或坐或臥；從那裡離開時，不自己收起，不教他人收起，犯波逸提。』
『如果比丘，事先知道有比丘住在某處，後來在他們中間強行鋪設臥具住宿，心想：『他們如果嫌擁擠，自然會避開我離開。』因為這個原因，而不是爲了其他正當的理由，犯波逸提。』
『如果比丘，因為嗔恨其他比丘而不高興，在僧房舍內，無論是自己拉出去，還是教他人拉出去，犯波逸提。』
『如果比丘，在多層結構的房屋上，使用沒有腳繩的繩床、木床，在上面或坐或臥，犯波逸提。』
『如果比丘，明知水中有蟲，自己用來澆泥、澆草，教他人澆，犯波逸提。』
『如果比丘，想要建造大房屋，對於門、窗戶以及各種裝飾，指示覆蓋屋頂的材料最多隻能超出二、三節，如果超過，犯波逸提。（二十）』
『如果比丘，沒有得到僧團的委派，去教導比丘尼（bhikkhunī，佛教女僧侶），犯波逸提。』
『如果比丘，被僧團委派，去教導比丘尼，直到日落，犯波逸提。』
『如果比丘，對比丘們說這樣的話：『諸位比丘爲了飲食的緣故，才去教導比丘尼』，犯波逸提。』
『如果比丘，給予非親屬的比丘尼衣服，除非是交換，犯波逸提。』
『如果比丘，為非親屬的比丘尼製作衣服，
【English Translation】 English version Bhikkhu (bhikkhu, Buddhist monk), who destroys a village of ghosts and spirits, commits a pācittiya (pācittiya, a minor offense).
『If a bhikkhu, knowingly speaks untruths, causing annoyance to others, commits a pācittiya.』
『If a bhikkhu, reviles another, commits a pācittiya.』
『If a bhikkhu, takes a sangha's (saṃgha, monastic community) rope bed, wooden bed, bedding, or seat, and spreads it out in an open space, or instructs another to spread it out; upon leaving, does not pick it up himself, nor instruct another to pick it up, commits a pācittiya.』
『If a bhikkhu, within a sangha's dwelling, spreads out the sangha's bedding or seat, whether he spreads it out himself or instructs another to spread it out, and sits or lies upon it; upon leaving that dwelling, does not pick it up himself, nor instruct another to pick it up, commits a pācittiya.』
『If a bhikkhu, knowing beforehand that there are bhikkhus residing in a place, later forcefully spreads out bedding and lodges among them, thinking: 『If they find it cramped, they will naturally avoid me and leave.』 For this reason, and not for any other proper reason, commits a pācittiya.』
『If a bhikkhu, due to anger and displeasure towards another bhikkhu, either pulls him out himself or instructs another to pull him out of a sangha's dwelling, commits a pācittiya.』
『If a bhikkhu, on a multi-storied building, uses a rope bed or wooden bed without leg ropes, and sits or lies upon it, commits a pācittiya.』
『If a bhikkhu, knowing that there are insects in the water, uses it himself to water mud or grass, or instructs another to water it, commits a pācittiya.』
『If a bhikkhu, desiring to build a large house, when instructing about the doors, windows, and various decorations, indicates that the roofing material should extend no more than two or three sections; if it exceeds that, commits a pācittiya. (Twenty)』
『If a bhikkhu, without being appointed by the sangha, teaches a bhikkhunī (bhikkhunī, Buddhist nun), commits a pācittiya.』
『If a bhikkhu, being appointed by the sangha, teaches a bhikkhunī until sunset, commits a pācittiya.』
『If a bhikkhu, says such words to the bhikkhus: 『The bhikkhus teach the bhikkhunīs for the sake of food,』 commits a pācittiya.』
『If a bhikkhu, gives clothing to a bhikkhunī who is not a relative, except for trade, commits a pācittiya.』
『If a bhikkhu, makes clothing for a bhikkhunī who is not a relative,
波逸提。
「若比丘，與比丘尼在屏處坐者，波逸提。
「若比丘，與比丘尼期同道行，乃至聚落，除余時，波逸提。余時者，若伴行，有疑恐怖處，此是時。
「若比丘，與比丘尼，期乘船，若上水，若下水，除直渡者，波逸提。
「若比丘，知比丘尼讚歎因緣得食食，除施主先有意者，波逸提。
「若比丘，與婦人期同道行，乃至聚落者，波逸提。(三十)
「若比丘，施一食處，無病比丘應受一食，若過者，波逸提。
「若比丘，展轉食，除余時，波逸提。余時者，病時、施衣時，此是時。
「若比丘，別眾食，除余時，波逸提。余時者，病時、施衣時、作衣時、道行時、船行時、大會時、沙門施食時，此是時。
「若比丘，至檀越家，慇勤請與餅、麨、飯，比丘須者，應兩、三缽受，持至寺內，應分與余比丘食。若比丘無病，過兩、三缽受，持至寺內，不分與余比丘食者，波逸提。
「若比丘，足食竟，或時受請，不作餘食法更食者，波逸提。
「若比丘，知他比丘足食竟，若受請，不作餘食法，慇勤請與食：『大德！取是食。』以是因緣，非余，欲使他犯者，波逸提。
「若比丘，非時食者，波逸提。
「若比丘，食殘
【現代漢語翻譯】 現代漢語譯本： 波逸提（Pācittiya，一種戒律的名稱）。
『如果比丘（bhikkhu，男性出家人）與比丘尼（bhikkhunī，女性出家人）在隱蔽的地方同坐，犯波逸提。』
『如果比丘與比丘尼約定一同行走，直到村落，除非有特殊情況，否則犯波逸提。特殊情況是指，如果同行有可疑或令人恐懼的地方，這便是特殊情況。』
『如果比丘與比丘尼約定一同乘船，無論是上水還是下水，除非是直接橫渡，否則犯波逸提。』
『如果比丘知道比丘尼因為讚歎供養的因緣而得到食物，並因此食用，除非施主（dānapati，佈施者）事先有此意願，否則犯波逸提。』
『如果比丘與婦女約定一同行走，直到村落，犯波逸提。(三十)』
『如果比丘在提供一份食物的地方，無病的比丘應該只接受一份食物，如果超過，犯波逸提。』
『如果比丘輾轉接受食物，除非有特殊情況，否則犯波逸提。特殊情況是指，生病時、佈施僧衣時，這些是特殊情況。』
『如果比丘私自分開大眾的食物，除非有特殊情況，否則犯波逸提。特殊情況是指，生病時、佈施僧衣時、製作僧衣時、道路行走時、乘船時、大型集會時、沙門（śrāmaṇa，出家修行者）佈施食物時，這些是特殊情況。』
『如果比丘到達施主家，施主慇勤地請求給予餅、炒麵、米飯，比丘如果需要，應該接受兩三個缽的量，帶回寺廟內，應該分給其他比丘食用。如果比丘沒有生病，接受超過兩三個缽的量，帶回寺廟內，不分給其他比丘食用，犯波逸提。』
『如果比丘已經吃飽，或者已經接受邀請，沒有按照「餘食法」處理就再次食用，犯波逸提。』
『如果比丘知道其他比丘已經吃飽，或者已經接受邀請，沒有按照「餘食法」處理，仍然慇勤地請求給予食物：『大德（bhadanta，對出家人的尊稱）！拿這些食物。』因為這個原因，而不是其他原因，想要使他犯戒，犯波逸提。』
『如果比丘在非規定的時間食用食物，犯波逸提。』
『如果比丘食用殘食……』
【English Translation】 English version: Pācittiya (A category of monastic rules).
'If a bhikkhu (monk) sits in a secluded place with a bhikkhunī (nun), it is a Pācittiya offense.'
'If a bhikkhu arranges to travel on the same road with a bhikkhunī, even as far as a village, except at certain times, it is a Pācittiya offense. The exceptions are when there is a reason to travel together, such as a place where there is suspicion or fear.'
'If a bhikkhu arranges to travel on a boat with a bhikkhunī, whether upstream or downstream, except when crossing directly, it is a Pācittiya offense.'
'If a bhikkhu knows that a bhikkhunī has obtained food because of praising the merits of the donors, and then eats that food, unless the donor (dānapati) had that intention beforehand, it is a Pācittiya offense.'
'If a bhikkhu arranges to travel on the same road with a woman, even as far as a village, it is a Pācittiya offense. (Thirty)'
'If a bhikkhu is at a place where food is offered, a healthy bhikkhu should accept only one portion of food; if he takes more, it is a Pācittiya offense.'
'If a bhikkhu accepts food successively, except at certain times, it is a Pācittiya offense. The exceptions are when one is sick or when robes are being distributed.'
'If a bhikkhu takes food separately from the community, except at certain times, it is a Pācittiya offense. The exceptions are when one is sick, when robes are being distributed, when robes are being made, when traveling on a road, when traveling by boat, during a large gathering, or when a śrāmaṇa (ascetic) is giving food.'
'If a bhikkhu goes to a donor's house and is earnestly offered cakes, fried flour, or rice, if the bhikkhu needs it, he should accept two or three bowls' worth, take it back to the monastery, and share it with the other bhikkhus. If a bhikkhu is not sick and accepts more than two or three bowls' worth, takes it back to the monastery, and does not share it with the other bhikkhus, it is a Pācittiya offense.'
'If a bhikkhu has finished eating and is later invited to eat again, and eats without performing the 'remaining food procedure,' it is a Pācittiya offense.'
'If a bhikkhu knows that another bhikkhu has finished eating or has been invited to eat, and has not performed the 'remaining food procedure,' and still earnestly offers him food, saying, 'Venerable (bhadanta), take this food,' with the intention of causing him to commit an offense, and for no other reason, it is a Pācittiya offense.'
'If a bhikkhu eats at an improper time, it is a Pācittiya offense.'
'If a bhikkhu eats leftover food...'
宿食者，波逸提。
「若比丘，不受食食，若藥舉著口中，除水及楊枝，波逸提。
「若比丘，得好美食，乳、酪、魚、肉，無病，自為己索者，波逸提。(四十)
「若比丘，外道男、外道女，自手與食者，波逸提。
「若比丘，先受請已，若前食、后食，行詣余家，不囑余比丘。除余時，波逸提。余時者，病時、作衣時、施衣時，此是時。
「若比丘，食家中有寶，強安坐者，波逸提。
「若比丘，食家中有寶，屏處坐者，波逸提。
「若比丘，獨與女人露地坐者，波逸提。
「若比丘，語諸比丘如是語：『大德！共至聚落，當與汝食。』彼比丘乃至聚落竟，不教與是比丘食，語言：『汝去！我與汝共坐、共語不樂，我獨坐、獨語樂。』以是因緣，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，有因緣至軍中，若過二宿，至三宿者，波逸提。
「若比丘，軍中住，若二宿、三宿，或時觀軍陣鬥戰，或觀遊軍、象、馬勢力者，波逸提。(五十)
「若比丘，飲酒者，波逸提。
「若比丘，
【現代漢語翻譯】 現代漢語譯本 儲存食物過夜，犯波逸提罪。
『如果比丘，沒有接受食物，如果藥物放入口中，除了水和楊枝（一種牙刷），犯波逸提罪。
『如果比丘，得到好的美食，如乳、酪、魚、肉，沒有生病，卻爲了自己去索取，犯波逸提罪。（四十）』
『如果比丘，從外道男子、外道女子手中親自接受食物，犯波逸提罪。
『如果比丘，事先接受了邀請，無論是飯前或飯後，前往其他人家裡，沒有告知其他比丘。除非有特殊情況，犯波逸提罪。特殊情況是指生病時、製作衣服時、佈施衣服時，這些是特殊情況。
『如果比丘，在有寶物的施主家中，強行安坐，犯波逸提罪。
『如果比丘，在有寶物的施主家中，在隱蔽的地方坐著，犯波逸提罪。
『如果比丘，獨自與女人在露天的地方坐著，犯波逸提罪。
『如果比丘，對比丘們這樣說：『大德！一起去村落，我會給你們食物。』這些比丘一直到村落結束，（他）不教導（或不給）這些比丘食物，（反而）說：『你們走吧！我和你們一起坐、一起說話不快樂，我獨自坐、獨自說話才快樂。』因為這個原因，而不是其他原因，用方便法門遣走他們，犯波逸提罪。
『如果比丘，請求四個月的藥物，沒有生病的比丘應該接受。如果超過期限接受，除非是常請（長期邀請）、更請（再次邀請）、分請（分配邀請）、盡形請（終身邀請），犯波逸提罪。
『如果比丘，前往觀看軍隊陣勢，除非有特殊原因，犯波逸提罪。
『如果比丘，因為某種原因到達軍隊中，如果超過兩夜，到達三夜，犯波逸提罪。
『如果比丘，在軍隊中居住，無論是兩夜、三夜，或者觀看軍隊的戰鬥，或者觀看遊軍、象、馬的勢力，犯波逸提罪。（五十）』
『如果比丘，飲酒，犯波逸提罪。
『如果比丘，
【English Translation】 English version Storing food overnight incurs a pācittiya (a type of offense).
『If a bhikkhu (Buddhist monk) does not accept food, if medicine is placed in his mouth, except for water and a twig for cleaning teeth (Yangzhi), it incurs a pācittiya.
『If a bhikkhu obtains good food, such as milk, cheese, fish, or meat, and is not ill, but seeks it for himself, it incurs a pācittiya. (Forty)』
『If a bhikkhu receives food directly from the hand of a male or female follower of another religion, it incurs a pācittiya.
『If a bhikkhu, having accepted an invitation, whether before or after a meal, goes to another's house without informing another bhikkhu, except in certain circumstances, it incurs a pācittiya. The circumstances are when one is ill, making robes, or giving robes; these are the circumstances.
『If a bhikkhu, in a house where there are valuables, forcefully sits down, it incurs a pācittiya.
『If a bhikkhu, in a house where there are valuables, sits in a secluded place, it incurs a pācittiya.
『If a bhikkhu sits alone with a woman in an open place, it incurs a pācittiya.
『If a bhikkhu says to other bhikkhus: 『Venerable ones! Let us go together to the village, and I will give you food.』 And that bhikkhu, even until the end of the village, does not instruct (or give) food to those bhikkhus, (but instead) says: 『Go away! I am not happy sitting and talking with you; I am happy sitting and talking alone.』 Because of this reason, and not another, he sends them away using skillful means, it incurs a pācittiya.
『If a bhikkhu requests medicine for four months, a bhikkhu who is not ill should accept it. If he accepts it beyond the limit, except for a standing invitation (long-term invitation), a renewed invitation, a distributed invitation, or a lifetime invitation, it incurs a pācittiya.
『If a bhikkhu goes to watch a military array, except for a specific reason, it incurs a pācittiya.
『If a bhikkhu, because of some reason, arrives in an army camp, if he stays for more than two nights, up to three nights, it incurs a pācittiya.
『If a bhikkhu stays in an army camp, whether for two nights or three nights, or watches the army's battle, or watches the strength of the mobile army, elephants, or horses, it incurs a pācittiya. (Fifty)』
『If a bhikkhu drinks alcohol, it incurs a pācittiya.
『If a bhikkhu,
水中戲者，波逸提。
「若比丘，以指擊攊他比丘者，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。若過受，除余時，波逸提。余時者，熱時、病時、作時、風時、雨時、遠行來時，此是時。
「若比丘，無病，為炙身故，露地然火，若教人然，除余時，波逸提。
「若比丘，藏他比丘衣、缽、坐具、針筒，若自藏，若教人藏，下至戲笑者，波逸提。
「若比丘，凈施比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣，不問主輒著者，波逸提。
「若比丘，得新衣，當作三種染壞色，青、黑、木蘭。若比丘，得新衣，不作三種染壞色，青、黑、木蘭，新衣持者，波逸提。(六十)
「若比丘，故斷畜生命者，波逸提。
「若比丘，知水有蟲，飲用者，波逸提。
「若比丘，故惱他比丘，乃至少時不樂者，波逸提。
「若比丘，知他比丘有粗惡罪，而覆藏者，波逸提。
「若比丘，年滿二十，當與受具足戒。若比丘，知年未滿二十，與受具足戒，此人不得戒；諸比丘亦可呵，彼愚癡故，波逸提。
「若比丘，知僧諍事起如法滅已，后更發舉者，波逸提。
【現代漢語翻譯】 現代漢語譯本 水中嬉戲，犯波逸提（Pācittiya，一種戒律名稱）。
『如果比丘，用手指彈擊其他比丘，犯波逸提。』
『如果比丘，不接受勸諫，犯波逸提。』
『如果比丘，恐嚇其他比丘，犯波逸提。』
『如果比丘，半個月洗浴一次，無病的比丘應當遵守。如果超過這個期限，除非有特殊情況，犯波逸提。特殊情況是指：天氣炎熱時、生病時、工作時、颳風時、下雨時、遠行歸來時，這些是特殊情況。』
『如果比丘，沒有生病，爲了取暖，在露天點火，或者教人點火，除非有特殊情況，犯波逸提。』
『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，還是教唆別人藏匿，哪怕只是開玩笑，犯波逸提。』
『如果比丘，將要佈施給比丘、比丘尼、式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，沙彌）、沙彌尼（Śrāmaṇerikā，沙彌尼）的衣服，不詢問施主就擅自穿用，犯波逸提。』
『如果比丘，得到新的衣服，應當染成三種壞色：青色、黑色、木蘭色。如果比丘，得到新的衣服，不染成三種壞色：青色、黑色、木蘭色，而直接使用新衣服，犯波逸提。』(六十)
『如果比丘，故意斷絕畜生的性命，犯波逸提。』
『如果比丘，明知道水中有蟲，還飲用，犯波逸提。』
『如果比丘，故意惱怒其他比丘，哪怕只是讓對方稍微不高興，犯波逸提。』
『如果比丘，知道其他比丘犯了嚴重的罪行，卻加以隱瞞，犯波逸提。』
『如果比丘，年齡滿二十歲，應當授予具足戒（Upasampadā，比丘戒）。如果比丘，明知道對方年齡未滿二十歲，還授予具足戒，此人無法獲得戒律；其他比丘也可以呵斥他，因為他愚癡，犯波逸提。』
『如果比丘，知道僧團的爭端已經如法平息，之後又重新挑起事端，犯波逸提。』
【English Translation】 English version Playing in water, Pācittiya (Pācittiya, a type of monastic rule).
『If a bhikkhu (monk), strikes another bhikkhu with a finger, Pācittiya.』
『If a bhikkhu, does not accept admonishment, Pācittiya.』
『If a bhikkhu, frightens another bhikkhu, Pācittiya.』
『If a bhikkhu, bathes every half month, a bhikkhu without illness should observe this. If one exceeds this limit, except for certain times, Pācittiya. The certain times are: hot weather, illness, working, wind, rain, returning from a long journey, these are the times.』
『If a bhikkhu, without illness, for the purpose of warming the body, lights a fire in the open, or instructs another to light a fire, except for certain times, Pācittiya.』
『If a bhikkhu, hides another bhikkhu』s robe, bowl, sitting cloth, needle case, whether hiding it himself or instructing another to hide it, even in jest, Pācittiya.』
『If a bhikkhu, uses a robe that is to be given as a pure gift to a bhikkhu, bhikkhuni (nun), Śikṣamāṇā (probationary nun), Śrāmaṇera (male novice), or Śrāmaṇerikā (female novice), without asking the owner, Pācittiya.』
『If a bhikkhu, obtains a new robe, it should be dyed into one of the three spoiled colors: blue, black, or brownish-yellow. If a bhikkhu, obtains a new robe and does not dye it into one of the three spoiled colors: blue, black, or brownish-yellow, and uses the new robe directly, Pācittiya.』 (Sixty)
『If a bhikkhu, intentionally takes the life of an animal, Pācittiya.』
『If a bhikkhu, knowing that there are insects in the water, drinks it, Pācittiya.』
『If a bhikkhu, intentionally annoys another bhikkhu, even to the slightest displeasure, Pācittiya.』
『If a bhikkhu, knowing that another bhikkhu has committed a serious offense, conceals it, Pācittiya.』
『If a bhikkhu, is twenty years old, he should be given the Upasampadā (full ordination). If a bhikkhu, knowing that he is not yet twenty years old, gives him the Upasampadā, this person does not receive the ordination; the other bhikkhus can also scold him, because he is foolish, Pācittiya.』
『If a bhikkhu, knowing that a dispute in the Sangha (monastic community) has been settled according to the Dharma (teachings), later stirs it up again, Pācittiya.』
「若比丘，知是賊伴，期共一道行，乃至聚落者，波逸提。
「若比丘，作如是語：『我知佛所說法，行淫慾，非障道法。』彼比丘應諫是比丘言：『大德！莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語。世尊無數方便，說行淫慾是障道法。』彼比丘如是諫時，堅持不捨。彼比丘應三諫，舍是事故，乃至三諫，舍者善。若不捨者，波逸提。
「若比丘，知如是語人未作法，如是惡見不捨，若畜，同止宿，同一羯磨者，波逸提。
「若比丘，知沙彌作如是語：『我知佛所說法，行淫慾，非障道法。』彼比丘諫此沙彌言：『汝莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語。沙彌！世尊無數方便，說行淫慾是障道法。』彼比丘如是諫時，堅持不捨，彼比丘應三諫，舍此事故。乃至三諫，舍者善。若不捨者，彼比丘應語此沙彌言：『汝自今已后非佛弟子，不得隨余比丘行，如諸餘沙彌得與大比丘二宿、三宿。汝今無此事，汝出去！滅去！不須此中住。』若比丘，知如是被擯沙彌，若畜，同一止宿，波逸提。(七十)
「若比丘，余比丘如法諫時，作如是語：『我不學此戒，乃至問有智慧持戒律者，我當難問。』波逸提。欲求解者，應當難問。
「若比丘，說戒時，作如是語：
【現代漢語翻譯】 現代漢語譯本： 『如果比丘明知是盜賊同夥，還約定一起同行，甚至到達村落，犯波逸提罪（一種輕罪）。』
『如果比丘說這樣的話：『我知道佛陀所說的法，行淫慾，不是障礙修道的法。』這位比丘應該勸誡那位比丘說：『大德！不要說這樣的話，不要誹謗世尊（佛陀），誹謗世尊是不好的，世尊不會說這樣的話。世尊用無數方便法門，說行淫慾是障礙修道的法。』當這位比丘這樣勸誡時，對方堅持不放棄這種觀點。這位比丘應該勸誡三次，爲了捨棄這件事。乃至勸誡三次，捨棄這種觀點就好。如果不捨棄，犯波逸提罪。』
『如果比丘知道有人說這樣的話，還沒有受戒，像這樣的邪惡見解不捨棄，如果（比丘）容留他，和他同住，一起舉行羯磨（僧團的議事），犯波逸提罪。』
『如果比丘知道沙彌（未受具足戒的出家人）說這樣的話：『我知道佛陀所說的法，行淫慾，不是障礙修道的法。』這位比丘勸誡這位沙彌說：『你不要說這樣的話，不要誹謗世尊，誹謗世尊是不好的，世尊不會說這樣的話。沙彌！世尊用無數方便法門，說行淫慾是障礙修道的法。』這位比丘這樣勸誡時，對方堅持不放棄這種觀點，這位比丘應該勸誡三次，爲了捨棄這件事。乃至勸誡三次，捨棄這種觀點就好。如果不捨棄，這位比丘應該對這位沙彌說：『你從今以後不是佛弟子，不得跟隨其他比丘行走，像其他沙彌可以和大比丘同住兩夜、三夜。你現在沒有這件事的資格，你出去！離開！不需要在這裡住。』如果比丘知道像這樣被擯棄的沙彌，如果容留他，和他同住，犯波逸提罪。（第七十條）』
『如果比丘，其他比丘如法勸誡時，說這樣的話：『我不學這條戒律，等到詢問有智慧、持戒律的人，我再質問。』犯波逸提罪。想要求解的人，應當質問。』
『如果比丘，在說戒時，說這樣的話：
【English Translation】 English version: 『If a Bhikkhu (monk), knowing that someone is an accomplice of thieves, agrees to travel with them, even to a village, it is a Pacittiya (a minor offense).』
『If a Bhikkhu says thus: 『As I understand the Dhamma (teachings) taught by the Buddha (the enlightened one), engaging in sexual activity is not an obstacle to the path.』 That Bhikkhu should admonish that Bhikkhu, saying: 『Venerable one! Do not say thus. Do not slander the Blessed One (Buddha). Slandering the Blessed One is not good. The Blessed One would not say such a thing. The Blessed One, with countless skillful means, has said that engaging in sexual activity is an obstacle to the path.』 When that Bhikkhu is thus admonished, if he persists and does not abandon that view, that Bhikkhu should admonish him three times, for the sake of abandoning that matter. Up to three times, it is good if he abandons it. If he does not abandon it, it is a Pacittiya.』
『If a Bhikkhu knows that a person who speaks thus has not yet been ordained, and does not abandon such a wicked view, if he harbors him, dwells with him, or performs a Kamma (formal act of the Sangha - monastic community) with him, it is a Pacittiya.』
『If a Bhikkhu knows that a Samanera (novice monk) says thus: 『As I understand the Dhamma taught by the Buddha, engaging in sexual activity is not an obstacle to the path.』 That Bhikkhu should admonish that Samanera, saying: 『You should not say thus. Do not slander the Blessed One. Slandering the Blessed One is not good. The Blessed One would not say such a thing. Samanera! The Blessed One, with countless skillful means, has said that engaging in sexual activity is an obstacle to the path.』 When that Bhikkhu is thus admonished, if he persists and does not abandon that view, that Bhikkhu should admonish him three times, for the sake of abandoning that matter. Up to three times, it is good if he abandons it. If he does not abandon it, that Bhikkhu should say to that Samanera: 『From this day forward, you are no longer a disciple of the Buddha. You may not follow other Bhikkhus, as other Samaneras are allowed to stay with senior Bhikkhus for two or three nights. You no longer have this privilege. Go away! Depart! There is no need for you to stay here.』 If a Bhikkhu, knowing that such a banished Samanera, if he harbors him, dwells with him, it is a Pacittiya. (Seventieth)』
『If a Bhikkhu, when another Bhikkhu admonishes him according to the Dhamma, says thus: 『I will not study this precept until I have questioned a wise and virtuous keeper of the Vinaya (monastic discipline). Then I will challenge him.』 It is a Pacittiya. One who wishes to understand should indeed question.』
『If a Bhikkhu, while the Patimokkha (code of monastic rules) is being recited, says thus:』
『大德！何用此雜碎戒為？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：『大德！我今始知是法是戒經，半月半月，戒經中說。』若余比丘知是比丘，若二、若三說戒中坐，何況多。彼比丘無知無解，若犯罪，應如法治，更增無知罪。『大德！汝無利，得不善。汝說戒時，不一心念攝耳聽法。』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，以僧物與』者。波逸提。
「若比丘，僧斷事時，不與欲而起去者，波逸提。
「若比丘，與欲已，后更呵者，波逸提。
「若比丘，知他比丘共鬥諍，聽此語已，向彼說者，波逸提。
「若比丘，瞋故不喜，打他比丘者，波逸提。
「若比丘，瞋故不喜，以手搏比丘者，波逸提。
「若比丘，瞋故不喜，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，王未出，未藏寶，若入過宮門閾者，波逸提。
「若比丘，若寶及寶莊飾具，若自捉，教人捉，除僧伽藍中及寄宿處，波逸提。若在僧伽藍中，若寄宿處，若寶及寶莊飾具，若自捉，若教人捉，識者當取，如是因緣非余。
「若比丘，非時入聚落，不囑余比丘者，波逸
【現代漢語翻譯】 現代漢語譯本 『大德（dà dé，尊稱，意為有德行的人）！要這些雜亂瑣碎的戒律有什麼用呢？說是戒律，卻讓人惱怒、羞愧和懷疑。』因為輕視戒律，犯波逸提（bō yì tí，一種罪名）。 『如果比丘（bǐ qiū，佛教出家男眾），在誦戒時，說這樣的話：『大德（dà dé）！我現在才知道這個法是戒經，每個半月都要在戒經中說。』如果有其他比丘知道這個比丘，在兩次或三次誦戒中都參加，更何況更多次。這個比丘無知無解，如果犯了罪，應該依法懲治，還要增加一條無知罪。『大德（dà dé）！你沒有利益，得到了不好的結果。你誦戒的時候，不專心聽法。』因為他無知，犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），共同羯磨（jié mó，僧團的議事程式）之後，又這樣說：『各位比丘（bǐ qiū）因為親近和偏袒，把僧團的財物送給別人。』犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），在僧團處理事務時，不表示同意就離開，犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），已經表示同意，之後又反悔，犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），知道其他比丘（bǐ qiū）在爭鬥，聽了其中一方的話，又去告訴另一方，犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），因為嗔恨而不高興，毆打其他比丘（bǐ qiū），犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），因為嗔恨而不高興，用手推打其他比丘（bǐ qiū），犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），因為嗔恨而不高興，用沒有根據的僧伽婆尸沙法（sēng qié pó shī shā fǎ，一種僅次於「斷頭罪」的重罪）來誹謗其他比丘（bǐ qiū），犯波逸提（bō yì tí）。(第八十條) 『如果比丘（bǐ qiū），在剎利（chà lì，印度種姓制度中的第二等級，即武士階層）水澆頭王（指已經舉行過登基儀式的國王）還沒有出來，還沒有把寶物收藏好時，進入超過宮殿門檻的地方，犯波逸提（bō yì tí）。 『如果比丘（bǐ qiū），拿取寶物和寶物裝飾品，或者自己拿，或者教別人拿，除非是在僧伽藍（sēng qié lán，寺院）中或者寄宿的地方，犯波逸提（bō yì tí）。如果在僧伽藍（sēng qié lán）中，或者寄宿的地方，有寶物和寶物裝飾品，自己拿或者教別人拿，認識的人應當拿走保管，只能因為這個原因，不能因為其他原因。 『如果比丘（bǐ qiū），在非規定的時間進入村落，沒有告知其他比丘（bǐ qiū），犯波逸
【English Translation】 English version 'Venerable, what is the use of these miscellaneous and trivial precepts? When the precepts are recited, they cause annoyance, shame, and doubt.' Because of slighting the precepts, it is a Pācittiya (波逸提, a type of offense). 'If a bhikkhu (比丘, Buddhist monk) , during the recitation of the precepts, says: 'Venerable, I have only now learned that this Dharma is the precept scripture, recited every half-month in the precept scripture.' If other bhikkhus know that this bhikkhu has attended two or three recitations of the precepts, let alone more, that bhikkhu is ignorant and unlearned. If he commits an offense, he should be punished according to the Dharma, and an additional offense of ignorance should be added. 'Venerable, you have no benefit and have obtained an unfavorable result. When the precepts are recited, you do not listen attentively with a focused mind.' Because of his ignorance, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), after a joint Karma (羯磨, a formal act of the Sangha), says: 'The bhikkhus (比丘) give the Sangha's property to others out of closeness and favoritism,' it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), when the Sangha is deciding a matter, leaves without giving his consent, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), having given his consent, later revokes it, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), knowing that other bhikkhus (比丘) are quarreling, having heard one side's words, tells them to the other side, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), out of anger and displeasure, strikes another bhikkhu (比丘), it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), out of anger and displeasure, shoves another bhikkhu (比丘) with his hand, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘), out of anger and displeasure, falsely accuses another bhikkhu (比丘) of an unfounded Saṅghādisesa (僧伽婆尸沙法, a serious offense requiring a meeting of the Sangha) offense, it is a Pācittiya (波逸提). (The Eightieth) 'If a bhikkhu (比丘) enters beyond the threshold of the palace gate when a Khattiya (剎利, the warrior caste) king, who has been anointed, has not yet come out and has not yet hidden his treasures, it is a Pācittiya (波逸提). 'If a bhikkhu (比丘) takes hold of jewels or jeweled ornaments, either himself or instructs another to do so, except in a Saṅghārāma (僧伽藍, monastery) or lodging place, it is a Pācittiya (波逸提). If in a Saṅghārāma (僧伽藍) or lodging place, there are jewels or jeweled ornaments, if he himself takes hold of them or instructs another to do so, a person who recognizes them should take them for safekeeping; this is the only reason, not for any other reason. 'If a bhikkhu (比丘) enters a village at an improper time without informing another bhikkhu (比丘), it is a Pācittiya
提。
「若比丘，作繩床、木床，足應高如來八指，除入梐孔上截竟，過者，波逸提。
「若比丘，持兜羅綿貯，作繩床、木床、臥具、坐褥者，波逸提。
「若比丘，用骨、牙、角作針筒，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。若過者，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。若過成者，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。若過成者，波逸提。
「若比丘，佛衣等量作衣。是中量者，長佛十磔手，廣六磔手，是佛衣量。若過成者，波逸提。(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，戒經中說。
「若比丘，入村中，無病，從非親里比丘尼邊，自手受食食，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，在白衣家食，是中有比丘尼指示，與某甲羹，與某甲飯。諸比丘應語彼比丘尼如
【現代漢語翻譯】 現代漢語譯本 提。
『如果比丘製作繩床或木床，床腳的高度應該像佛的八指高，不包括插入床腳孔的上端部分，超過這個高度，就犯波逸提罪。』
『如果比丘使用兜羅綿（一種柔軟的棉花）填充，製作繩床、木床、臥具或坐墊，就犯波逸提罪。』
『如果比丘使用骨、牙、角製作針筒，一旦製成，就犯波逸提罪。』
『如果比丘製作尼師檀（坐具），應當按照規定的尺寸製作。規定的尺寸是：長度為佛的二磔手（約等於兩個手掌的寬度），寬度為一磔手半（約等於一個半手掌的寬度），可以額外增加長度和寬度，各半磔手。如果超過這個尺寸，就犯波逸提罪。』
『如果比丘製作覆瘡衣（覆蓋瘡口的衣服），應當按照規定的尺寸製作。規定的尺寸是：長度為佛的四磔手，寬度為二磔手。如果超過這個尺寸，一旦製成，就犯波逸提罪。』
『如果比丘製作雨浴衣（雨天沐浴時穿的衣服），應當按照規定的尺寸製作。規定的尺寸是：長度為佛的六磔手，寬度為二磔手半。如果超過這個尺寸，一旦製成，就犯波逸提罪。』
『如果比丘，按照佛衣的尺寸製作衣服。規定的尺寸是：長度為佛的十磔手，寬度為六磔手，這是佛衣的尺寸。如果超過這個尺寸，一旦製成，就犯波逸提罪。（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！在這其中是否清凈？』（這樣重複三次）
『諸位大德！因為大家默然不語，所以可以認為在這其中是清凈的，這件事就這樣認可了。』
『諸位大德！這四條波羅提提舍尼法，每半個月在戒經中宣說。』
『如果比丘進入村莊，沒有生病，從非親屬的比丘尼那裡，親手接受食物，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，做了不應該做的事情，我現在向大德懺悔。』這稱為悔過法。
『如果比丘在在家居士的家中吃飯，其中有比丘尼指示，給某人羹，給某人飯。諸位比丘應該對比丘尼說，如
【English Translation】 English version The following.
'If a Bhikkhu makes a rope bed or a wooden bed, the legs should be as high as the Buddha's eight fingers, excluding the upper part inserted into the mortise. If it exceeds this, it is a Pacittiya.'
'If a Bhikkhu uses Tula cotton (a soft type of cotton) to stuff rope beds, wooden beds, bedding, or cushions, it is a Pacittiya.'
'If a Bhikkhu makes a needle case from bone, ivory, or horn, once it is completed, it is a Pacittiya.'
'If a Bhikkhu makes a Nisidana (sitting cloth), it should be made according to the prescribed size. The prescribed size is: length of the Buddha's two spans (approximately the width of two palms), width of one and a half spans (approximately the width of one and a half palms), with an additional allowance of half a span each for length and width. If it exceeds this size, it is a Pacittiya.'
'If a Bhikkhu makes a covering cloth for wounds, it should be made according to the prescribed size. The prescribed size is: length of the Buddha's four spans, width of two spans. If it exceeds this size, once it is completed, it is a Pacittiya.'
'If a Bhikkhu makes a bathing cloth for use in the rain, it should be made according to the prescribed size. The prescribed size is: length of the Buddha's six spans, width of two and a half spans. If it exceeds this size, once it is completed, it is a Pacittiya.'
'If a Bhikkhu makes a robe according to the size of the Buddha's robe. The prescribed size is: length of the Buddha's ten spans, width of six spans, this is the size of the Buddha's robe. If it exceeds this size, once it is completed, it is a Pacittiya. (Ninety)'
'Venerable ones! I have recited the ninety Pacittiya rules. Now I ask you, venerable ones! Are you clear about these?' (This is repeated three times)
'Venerable ones! Because you are silent, it can be assumed that you are clear about these, and this matter is thus acknowledged.'
'Venerable ones! These four Patidesaniya rules are recited in the Patimokkha every half month.'
'If a Bhikkhu enters a village, not being ill, and receives food directly from a Bhikkhuni who is not a relative, that Bhikkhu should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy offense, something that should not be done, and I now confess to the venerable ones.' This is called the rule of confession.'
'If a Bhikkhu is eating in a layperson's house, and a Bhikkhuni is directing, giving soup to so-and-so, giving rice to so-and-so. The Bhikkhus should say to that Bhikkhuni, such as'
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。』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。
「有諸學家，僧作學家羯磨。若比丘知是學家，先不受請，無病，自手受食食，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。
「若阿練若，迥遠，有疑恐怖處。若比丘在如是阿練若處住，先不語檀越，僧伽藍外不受食。在僧伽藍內，無病，自手受食食，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！是眾多學法，半月半月，戒經中說。
「齊整著內衣，應當學。
「齊整著三衣，應當學。
「不得反抄衣入白衣舍，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
【現代漢語翻譯】 現代漢語譯本 他說：『大姐！請等一下，等眾比丘用完餐。』如果沒有比丘對比丘尼這樣說：『大姐！請等一下，等眾比丘用完餐。』這位比丘應該向其他比丘懺悔說：『大德！我犯了應受呵責的法，做了不應該做的事，我現在向大德懺悔。』這稱為懺悔法。
『有些學人，僧團為他們做了學人羯磨（Karma，業，行動）。如果比丘知道他是學人，事先沒有接受邀請，沒有生病，卻自己用手接受食物食用，這位比丘應該向其他比丘懺悔說：『大德！我犯了應受呵責的法，做了不應該做的事，我現在向大德懺悔。』這稱為懺悔法。
『如果在阿練若（Aranya，寂靜處），偏遠，有疑慮和恐怖的地方。如果比丘住在這樣的阿練若處，事先沒有告訴檀越（Dānapati，施主），不在僧伽藍（Saṃghārāma，僧院）外接受食物。在僧伽藍內，沒有生病，卻自己用手接受食物食用，這位比丘應該向其他比丘懺悔說：『大德！我犯了應受呵責的法，做了不應該做的事，我現在向大德懺悔。』這稱為懺悔法。
『諸位大德！我已經說了四種波羅提提舍尼法（Pāṭidesanī，應懺悔法）。現在問諸位大德！這裡面清凈嗎？』（這樣說三遍）
『諸位大德！這裡面清凈，因為大家默然不語，這件事就這樣認可了。
『諸位大德！這些是眾多的學法，每半個月半個月，在戒經中宣說。
『齊整地穿著內衣，應當學習。
『齊整地穿著三衣，應當學習。
『不得反抄著衣服進入白衣（在家眾）的住所，應當學習。
『不得反抄著衣服進入白衣的住所並坐下，應當學習。
『不得用衣服纏繞著脖子進入白衣的住所，應當學習。
『不得用衣服纏繞著脖子進入白衣的住所並坐下，應當學習。
『不得蒙著頭進入白衣的住所，應當學習。
『不得蒙著頭進入白衣的住所並坐下，
【English Translation】 English version He says: 'Elder sister! Please stop, wait for the Bhikkhus (monks) to finish eating.' If no Bhikkhu says to the Bhikkhuni (nun) like this: 'Elder sister! Please stop, wait for the Bhikkhus to finish eating.' This Bhikkhu should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy offense, something that should not be done. I now confess to the Venerable ones.' This is called the confession rule.
'There are some learners for whom the Sangha (monastic community) performs the learner's Karma (action, deed). If a Bhikkhu knows that he is a learner, has not received an invitation beforehand, is not sick, and takes food with his own hand and eats it, this Bhikkhu should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy offense, something that should not be done. I now confess to the Venerable ones.' This is called the confession rule.
'If in an Aranya (secluded place), remote, where there is doubt and fear. If a Bhikkhu lives in such an Aranya, without first informing the Dānapati (donor), he should not receive food outside the Saṃghārāma (monastery). Inside the Saṃghārāma, if he is not sick, and takes food with his own hand and eats it, this Bhikkhu should confess to other Bhikkhus, saying: 'Venerable ones! I have committed a blameworthy offense, something that should not be done. I now confess to the Venerable ones.' This is called the confession rule.
'Venerable ones! I have now recited the four Pāṭidesanī (offenses requiring confession) rules. Now I ask the Venerable ones! Are you pure in this matter?' (Say this three times)
'Venerable ones! You are pure in this matter, because you remain silent. Thus, this matter is acknowledged.
'Venerable ones! These are the many training rules, recited every half month in the Prātimokṣa (monastic code).
'Wearing the inner robe neatly, one should train.
'Wearing the three robes neatly, one should train.
'One should not enter the householder's dwelling with the robe folded upwards, one should train.
'One should not enter the householder's dwelling and sit down with the robe folded upwards, one should train.
'One should not enter the householder's dwelling with the robe wrapped around the neck, one should train.
'One should not enter the householder's dwelling and sit down with the robe wrapped around the neck, one should train.
'One should not enter the householder's dwelling with the head covered, one should train.
'One should not enter the householder's dwelling and sit down with the head covered,
，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)
「不得蹲坐白衣舍，應當學。
「不得叉腰入白衣舍，應當學。
「不得叉腰入白衣舍坐，應當學。
「不得搖身入白衣舍，應當學。
「不得搖身入白衣舍坐，應當學。
「不得掉臂入白衣舍，應當學。
「不得掉臂入白衣舍坐，應當學。
「好覆身入白衣舍，應當學。
「好覆身入白衣舍坐，應當學。
「不得左右顧視入白衣舍，應當學。(二十)
「不得左右顧視入白衣舍坐，應當學。
「靜默入白衣舍，應當學。
「靜默入白衣舍坐，應當學。
「不得戲笑入白衣舍，應當學。
「不得戲笑入白衣舍坐，應當學。
「正意受食，應當學。
「平缽受飯，應當學。
「平缽受羹，應當學。
「羹飯俱食，應當學。
「以次食，應當學。(三十)
「不得挑缽中央食，應當學。
「無病，不得為己索羹飯，應當學。
「不得以飯覆羹上，更望得，應當學。
「不得視比坐缽中起慊心，應當學。
「當系缽想食，應當學。
「不得大揣飯
【現代漢語翻譯】 現代漢語譯本 『不應跳過（僧侶的）行列進入在家居士的住所，應當學習。』 『不應跳過（僧侶的）行列進入在家居士的住所並坐下，應當學習。（一十）』 『不應蹲坐在在家居士的住所，應當學習。』 『不應叉著腰進入在家居士的住所，應當學習。』 『不應叉著腰進入在家居士的住所並坐下，應當學習。』 『不應搖晃身體進入在家居士的住所，應當學習。』 『不應搖晃身體進入在家居士的住所並坐下，應當學習。』 『不應甩著手臂進入在家居士的住所，應當學習。』 『不應甩著手臂進入在家居士的住所並坐下，應當學習。』 『應當好好地遮蓋身體進入在家居士的住所，應當學習。』 『應當好好地遮蓋身體進入在家居士的住所並坐下，應當學習。』 『不應左顧右盼地進入在家居士的住所，應當學習。（二十）』 『不應左顧右盼地進入在家居士的住所並坐下，應當學習。』 『安靜地進入在家居士的住所，應當學習。』 『安靜地進入在家居士的住所並坐下，應當學習。』 『不應嬉笑打鬧地進入在家居士的住所，應當學習。』 『不應嬉笑打鬧地進入在家居士的住所並坐下，應當學習。』 『以端正的心意接受食物，應當學習。』 『平端著缽接受米飯，應當學習。』 『平端著缽接受羹湯，應當學習。』 『羹和飯一起吃，應當學習。』 『按順序吃，應當學習。（三十）』 『不應挑缽中央的食物吃，應當學習。』 『沒有生病，不應為自己索要羹飯，應當學習。』 『不應用飯蓋在羹上，希望得到更多，應當學習。』 『不應看著同座的人缽中的食物而生起不滿之心，應當學習。』 『應當繫念著缽而食用，應當學習。』 『不應大口地抓飯』，應當學習。 English version 『One should learn not to skip rows and enter the house of a layman (Bai Yi She).』 『One should learn not to skip rows, enter the house of a layman (Bai Yi She), and sit down.』 (Ten) 『One should learn not to squat in the house of a layman (Bai Yi She).』 『One should learn not to enter the house of a layman (Bai Yi She) with hands on hips.』 『One should learn not to enter the house of a layman (Bai Yi She) and sit down with hands on hips.』 『One should learn not to sway one's body when entering the house of a layman (Bai Yi She).』 『One should learn not to sway one's body when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn not to swing one's arms when entering the house of a layman (Bai Yi She).』 『One should learn not to swing one's arms when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn to cover one's body well when entering the house of a layman (Bai Yi She).』 『One should learn to cover one's body well when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn not to look around when entering the house of a layman (Bai Yi She).』 (Twenty) 『One should learn not to look around when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn to enter the house of a layman (Bai Yi She) quietly.』 『One should learn to enter the house of a layman (Bai Yi She) and sit down quietly.』 『One should learn not to enter the house of a layman (Bai Yi She) laughing and joking.』 『One should learn not to enter the house of a layman (Bai Yi She) and sit down laughing and joking.』 『One should learn to receive food with a proper mind.』 『One should learn to receive rice with a level bowl (缽, bo).』 『One should learn to receive soup with a level bowl (缽, bo).』 『One should learn to eat soup and rice together.』 『One should learn to eat in order.』 (Thirty) 『One should learn not to pick at the food in the center of the bowl (缽, bo).』 『One should learn not to ask for soup and rice for oneself when not sick.』 『One should learn not to cover the soup with rice, hoping to get more.』 『One should learn not to feel discontent when looking at the food in the bowl (缽, bo) of the person sitting next to you.』 『One should learn to eat with mindfulness of the bowl (缽, bo).』 『One should learn not to grab large mouthfuls of rice.』
【English Translation】 Modern Chinese version 『不得跳過（僧侶的）行列進入在家居士的住所，應當學習。』 『不得跳過（僧侶的）行列進入在家居士的住所並坐下，應當學習。（一十）』 『不得蹲坐在在家居士的住所，應當學習。』 『不得叉著腰進入在家居士的住所，應當學習。』 『不得叉著腰進入在家居士的住所並坐下，應當學習。』 『不得搖晃身體進入在家居士的住所，應當學習。』 『不得搖晃身體進入在家居士的住所並坐下，應當學習。』 『不得甩著手臂進入在家居士的住所，應當學習。』 『不得甩著手臂進入在家居士的住所並坐下，應當學習。』 『應當好好地遮蓋身體進入在家居士的住所，應當學習。』 『應當好好地遮蓋身體進入在家居士的住所並坐下，應當學習。』 『不得左顧右盼地進入在家居士的住所，應當學習。（二十）』 『不得左顧右盼地進入在家居士的住所並坐下，應當學習。』 『安靜地進入在家居士的住所，應當學習。』 『安靜地進入在家居士的住所並坐下，應當學習。』 『不得嬉笑打鬧地進入在家居士的住所，應當學習。』 『不得嬉笑打鬧地進入在家居士的住所並坐下，應當學習。』 『以端正的心意接受食物，應當學習。』 『平端著缽接受米飯，應當學習。』 『平端著缽接受羹湯，應當學習。』 『羹和飯一起吃，應當學習。』 『按順序吃，應當學習。（三十）』 『不得挑缽中央的食物吃，應當學習。』 『沒有生病，不應為自己索要羹飯，應當學習。』 『不應用飯蓋在羹上，希望得到更多，應當學習。』 『不得看著同座的人缽中的食物而生起不滿之心，應當學習。』 『應當繫念著缽而食用，應當學習。』 『不應大口地抓飯』，應當學習。 English Version 『One should learn not to skip rows and enter the house of a layman (Bai Yi She).』 『One should learn not to skip rows, enter the house of a layman (Bai Yi She), and sit down.』 (Ten) 『One should learn not to squat in the house of a layman (Bai Yi She).』 『One should learn not to enter the house of a layman (Bai Yi She) with hands on hips.』 『One should learn not to enter the house of a layman (Bai Yi She) and sit down with hands on hips.』 『One should learn not to sway one's body when entering the house of a layman (Bai Yi She).』 『One should learn not to sway one's body when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn not to swing one's arms when entering the house of a layman (Bai Yi She).』 『One should learn not to swing one's arms when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn to cover one's body well when entering the house of a layman (Bai Yi She).』 『One should learn to cover one's body well when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn not to look around when entering the house of a layman (Bai Yi She).』 (Twenty) 『One should learn not to look around when entering the house of a layman (Bai Yi She) and sit down.』 『One should learn to enter the house of a layman (Bai Yi She) quietly.』 『One should learn to enter the house of a layman (Bai Yi She) and sit down quietly.』 『One should learn not to enter the house of a layman (Bai Yi She) laughing and joking.』 『One should learn not to enter the house of a layman (Bai Yi She) and sit down laughing and joking.』 『One should learn to receive food with a proper mind.』 『One should learn to receive rice with a level bowl (缽, bo).』 『One should learn to receive soup with a level bowl (缽, bo).』 『One should learn to eat soup and rice together.』 『One should learn to eat in order.』 (Thirty) 『One should learn not to pick at the food in the center of the bowl (缽, bo).』 『One should learn not to ask for soup and rice for oneself when not sick.』 『One should learn not to cover the soup with rice, hoping to get more.』 『One should learn not to feel discontent when looking at the food in the bowl (缽, bo) of the person sitting next to you.』 『One should learn to eat with mindfulness of the bowl (缽, bo).』 『One should learn not to grab large mouthfuls of rice.』
食，應當學。
「不得大張口待飯食，應當學。
「不得含食語，應當學。
「不得揣飯搖擲口中食，應當學。
「不得遺落飯食，應當學。(四十)
「不得頰飯食，應當學。
「不得故嚼飯作聲食，應當學。
「不得噏飯食，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。
「不得污手捉食器，應當學。
「不得洗缽水棄白衣舍內，應當學。
「不得生草上大小便、涕唾，除病，應當學。
「不得凈水中大小便、涕唾，除病，應當學。(五十)
「不得立大小便，除病，應當學。
「不得與反抄衣人說法，除病，應當學。
「不得為衣纏頸人說法，除病，應當學。
「不得為覆頭人說法，除病，應當學。
「不得為裹頭人說法，除病，應當學。
「不得為叉腰人說法，除病，應當學。
「不得爲著革屣人說法，除病，應當學。
「不得爲著木屐人說法，除病，應當學。
「不得為騎乘人說法，除病，應當學。
「不得佛塔內宿，除為守視，應當學。(六十)
「不得佛塔內藏財物，除為堅牢故，應當
【現代漢語翻譯】 現代漢語譯本 關於飲食，應當學習以下內容：
『不應該大張著嘴等待飯食，應當學習。』
『不應該嘴裡含著食物說話，應當學習。』
『不應該用手撥弄飯食，搖晃著扔進嘴裡，應當學習。』
『不應該遺落飯食，應當學習。（四十）』
『不應該把飯食塞滿腮幫子，應當學習。』
『不應該故意嚼飯發出聲音，應當學習。』
『不應該吸溜著吃東西，應當學習。』
『不應該用舌頭舔食，應當學習。』
『不應該抖動著手吃飯，應當學習。』
『不應該用手抓散落的飯食，應當學習。』
『不應該用臟手拿取食器，應當學習。』
『不應該把洗缽的水倒在俗人的住所內，應當學習。』
『不應該在生長的草上大小便、吐痰，除非是生病，應當學習。』
『不應該在乾淨的水中大小便、吐痰，除非是生病，應當學習。（五十）』
『不應該站著大小便，除非是生病，應當學習。』
『不應該為反穿衣服的人說法，除非是生病，應當學習。』
『不應該為用衣服纏繞脖子的人說法，除非是生病，應當學習。』
『不應該為蒙著頭的人說法，除非是生病，應當學習。』
『不應該為裹著頭的人說法，除非是生病，應當學習。』
『不應該為叉著腰的人說法，除非是生病，應當學習。』
『不應該為穿著皮鞋（革屣）的人說法，除非是生病，應當學習。』
『不應該為穿著木屐的人說法，除非是生病，應當學習。』
『不應該為騎著坐騎的人說法，除非是生病，應當學習。』
『不應該在佛塔（Buddha-stupa）內住宿，除非是爲了看守，應當學習。（六十）』
『不應該在佛塔（Buddha-stupa）內藏匿財物，除非是爲了堅固，應當學習。』
【English Translation】 English version Regarding food, one should learn:
『One should not open one's mouth wide waiting for food, one should learn.』
『One should not speak with food in one's mouth, one should learn.』
『One should not poke at the food with one's hand, shaking and throwing it into the mouth, one should learn.』
『One should not drop food, one should learn. (Forty)』
『One should not stuff food into one's cheeks, one should learn.』
『One should not deliberately chew food making noise, one should learn.』
『One should not slurp food, one should learn.』
『One should not lick food with the tongue, one should learn.』
『One should not shake one's hand while eating, one should learn.』
『One should not grab scattered food with one's hand, one should learn.』
『One should not touch eating utensils with dirty hands, one should learn.』
『One should not discard the water used to wash the bowl in the dwelling of a layperson, one should learn.』
『One should not urinate, defecate, or spit on growing grass, unless sick, one should learn.』
『One should not urinate, defecate, or spit in clean water, unless sick, one should learn. (Fifty)』
『One should not urinate or defecate while standing, unless sick, one should learn.』
『One should not preach the Dharma to someone wearing their clothes backwards, unless sick, one should learn.』
『One should not preach the Dharma to someone with their neck wrapped in clothing, unless sick, one should learn.』
『One should not preach the Dharma to someone with their head covered, unless sick, one should learn.』
『One should not preach the Dharma to someone with their head wrapped, unless sick, one should learn.』
『One should not preach the Dharma to someone with their hands on their hips, unless sick, one should learn.』
『One should not preach the Dharma to someone wearing leather shoes (革屣), unless sick, one should learn.』
『One should not preach the Dharma to someone wearing wooden clogs, unless sick, one should learn.』
『One should not preach the Dharma to someone riding a mount, unless sick, one should learn.』
『One should not stay overnight inside a Buddha-stupa (佛塔), unless for guarding it, one should learn. (Sixty)』
『One should not hide valuables inside a Buddha-stupa (佛塔), unless for safekeeping, one should learn.』
學。
「不得著革屣入佛塔中，應當學。
「不得捉革屣入佛塔中，應當學。
「不得著革屣繞佛塔行，應當學。
「不得著富羅入佛塔中，應當學。
「不得捉富羅入佛塔中，應當學。
「不得佛塔下食，留草及食污地捨去，應當學。
「不得擔死屍從佛塔下過，應當學。
「不得塔下埋死屍，應當學。
「不得塔下燒死屍，應當學。(七十)。
「不得向塔燒死屍，應當學。
「不得繞塔四邊燒死屍，使臭氣來入，應當學。
「不得持死人衣，從塔下過，除為浣染香薰，應當學。
「不得塔下大小便，應當學。
「不得向塔大小便，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。
「不得塔下嚼楊枝，應當學。
「不得向塔嚼楊枝，應當學。
「不得繞塔四邊嚼楊枝，應當學。(八十)
「不得塔下涕唾，應當學。
「不得向塔涕唾，應當學。
「不得繞塔四邊涕唾，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
【現代漢語翻譯】 現代漢語譯本 『不應穿著皮鞋進入佛塔中，應當學習。』 『不應拿著皮鞋進入佛塔中，應當學習。』 『不應穿著皮鞋繞佛塔行走，應當學習。』 『不應穿著襪子進入佛塔中，應當學習。』 (富羅(fù luó)：襪子) 『不應拿著襪子進入佛塔中，應當學習。』 『不應在佛塔下飲食，留下草和食物弄髒地面后離去，應當學習。』 『不應扛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。』 『不應朝著佛塔焚燒死屍，應當學習。』 『不應圍繞佛塔四邊焚燒死屍，使臭氣進入佛塔，應當學習。』 『不應拿著死人的衣服從佛塔下經過，除非是爲了清洗、染色或薰香，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，使臭氣進入佛塔，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（yáng zhī），應當學習。』 『不應朝著佛塔嚼楊枝，應當學習。』 『不應圍繞佛塔四邊嚼楊枝，應當學習。』 『不應在佛塔下吐痰，應當學習。』 『不應朝著佛塔吐痰，應當學習。』 『不應圍繞佛塔四邊吐痰，應當學習。』 『不應朝著佛塔伸開腳坐著，應當學習。』 『不應將佛像安放在下層房間，自己卻住在上層房間，應當學習。』 『別人坐著而自己站著，不應為他人說法，除非是生病的情況，應當學習。』
【English Translation】 English version 『One should not enter a stupa (fó tǎ) [Buddhist pagoda or shrine] wearing leather shoes; one should learn this.』 『One should not carry leather shoes into a stupa; one should learn this.』 『One should not walk around a stupa wearing leather shoes; one should learn this.』 『One should not enter a stupa wearing socks (fù luó); one should learn this.』 『One should not carry socks into a stupa; one should learn this.』 『One should not eat under a stupa, leaving grass and food to dirty the ground before leaving; one should learn this.』 『One should not carry a corpse under a stupa; one should learn this.』 『One should not bury a corpse under a stupa; one should learn this.』 『One should not cremate a corpse under a stupa; one should learn this.』 『One should not cremate a corpse facing a stupa; one should learn this.』 『One should not cremate a corpse around the four sides of a stupa, allowing the foul odor to enter; one should learn this.』 『One should not carry the clothes of a dead person under a stupa, unless it is for washing, dyeing, or perfuming; one should learn this.』 『One should not urinate or defecate under a stupa; one should learn this.』 『One should not urinate or defecate facing a stupa; one should learn this.』 『One should not urinate or defecate around the four sides of a stupa, 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 willow branch (yáng zhī) under a stupa; one should learn this.』 『One should not chew a willow branch facing a stupa; one should learn this.』 『One should not chew a willow branch around the four sides of a stupa; one should learn this.』 『One should not spit under a stupa; one should learn this.』 『One should not spit facing a stupa; one should learn this.』 『One should not spit around the four sides of a stupa; one should learn this.』 『One should not sit with one's legs stretched out facing a stupa; one should learn this.』 『One should not place a Buddha image in a lower room while living in an upper room oneself; one should learn this.』 『One should not preach the Dharma to others while oneself is standing and they are sitting, except in cases of illness; one should learn this.』
當學。
「人臥己坐，不得為說法，除病，應當學。
「人在座，己在非座，不得為說法，除病，應當學。
「人在高座，己在下座，不得為說法，除病，應當學。
「人在前，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，己在非道，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，置肩上行，應當學。
「人持杖，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，是事是持。
「諸大德！是七滅諍法，半月半月，戒經中說。
「若比丘有諍事起，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
【現代漢語翻譯】 現代漢語譯本 『當學』（應當學習）。
『人臥己坐，不得為說法，除病，應當學』：當他人躺著而自己坐著時，不應為他人說法，除非是為病人說法，應當學習。
『人在座，己在非座，不得為說法，除病，應當學』：當他人坐在座位上，而自己沒有坐在座位上時，不應為他人說法，除非是為病人說法，應當學習。
『人在高座，己在下座，不得為說法，除病，應當學』：當他人坐在高座上，而自己坐在低座上時，不應為他人說法，除非是為病人說法，應當學習。
『人在前，己在後，不得為說法，除病，應當學』：當他人走在前面，而自己走在後面時，不應為他人說法，除非是為病人說法，應當學習。(九十)
『人在高經行處，己在下經行處，不得為說法，除病，應當學』：當他人在高處經行，而自己在低處經行時，不應為他人說法，除非是為病人說法，應當學習。
『人在道，己在非道，不得為說法，除病，應當學』：當他人走在道路上，而自己不在道路上時，不應為他人說法，除非是為病人說法，應當學習。
『不得攜手在道行，應當學』：不應手牽著手在道路上行走，應當學習。
『不得上樹過人頭，除時因緣，應當學』：不應爬到樹上超過別人的頭頂，除非有特殊原因，應當學習。
『不得絡囊盛缽，貫杖頭，置肩上行，應當學』：不應用網狀的袋子裝著缽，穿在棍子的頂端，放在肩膀上行走，應當學習。
『人持杖，不應為說法，除病，應當學』：當他人拿著枴杖時，不應為他人說法，除非是為病人說法，應當學習。
『人持劍，不應為說法，除病，應當學』：當他人拿著劍時，不應為他人說法，除非是為病人說法，應當學習。
『人持鉾（矛），不應為說法，除病，應當學』：當他人拿著矛時，不應為他人說法，除非是為病人說法，應當學習。
『人持刀，不應為說法，除病，應當學』：當他人拿著刀時，不應為他人說法，除非是為病人說法，應當學習。
『人持蓋，不應為說法，除病，應當學』：當他人拿著傘蓋時，不應為他人說法，除非是為病人說法，應當學習。(一百)
『諸大德（各位長老）！我已說眾學法。今問諸大德！是中清凈不？』(如是三說)
『諸大德！是中清凈，默然故，是事是持』：各位長老！這裡是清凈的，因為大家保持沉默，這件事就通過了。
『諸大德！是七滅諍法，半月半月，戒經中說』：各位長老！這七種平息爭端的法，在戒經中每半個月誦說一次。
『若比丘有諍事起，即應除滅』：如果比丘之間發生了爭端，就應該立即消除。
『應與現前毗尼（當下解決的規則），當與現前毗尼』：應該給予現前毗尼，就應當給予現前毗尼。
『應與憶念毗尼（通過回憶來解決的規則），當與憶念毗尼』：應該給予憶念毗尼，就應當給予憶念毗尼。
『應與不癡毗尼（針對精神錯亂者的規則），當與 English version 'Should be learned'.
'When a person is lying down and you are sitting, you should not preach to them, except for the sick; it should be learned.'
'When a person is seated and you are not, you should not preach to them, except for the sick; it should be learned.'
'When a person is on a high seat and you are on a low seat, you should not preach to them, except for the sick; it should be learned.'
'When a person is in front and you are behind, you should not preach to them, except for the sick; it should be learned.' (Ninety)
'When a person is walking on a high path and you are walking on a low path, you should not preach to them, except for the sick; it should be learned.'
'When a person is on the road and you are not, you should not preach to them, except for the sick; it should be learned.'
'One should not hold hands while walking on the road; it should be learned.'
'One should not climb a tree over someone's head, except when there is a reason; it should be learned.'
'One should not carry a bowl in a net bag, threaded onto the end of a staff, and placed on the shoulder; it should be learned.'
'When a person is holding a staff, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a sword, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a lance (鉾), one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a knife, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a parasol, one should not preach to them, except for the sick; it should be learned.' (One hundred)
'Venerable Elders (諸大德)! I have spoken of the rules of learning. Now I ask you, Venerable Elders! Are you pure in these?' (Thus he spoke three times)
'Venerable Elders! You are pure in these, because of your silence. This matter is upheld. '
'Venerable Elders! These are the seven methods for settling disputes, recited in the monastic code every half-month.'
'If a dispute arises among the monks (比丘), it should be resolved immediately.'
'The Vinaya (毗尼) of presence should be applied; the Vinaya of presence should be applied.'
'The Vinaya of recollection should be applied; the Vinaya of recollection should be applied.'
'The Vinaya for the non-insane should be applied; the Vinaya for
【English Translation】 'Dang Xue' (Should be learned).
'When a person is lying down and you are sitting, you should not preach to them, except for the sick; it should be learned.'
'When a person is seated and you are not, you should not preach to them, except for the sick; it should be learned.'
'When a person is on a high seat and you are on a low seat, you should not preach to them, except for the sick; it should be learned.'
'When a person is in front and you are behind, you should not preach to them, except for the sick; it should be learned.' (Ninety)
'When a person is walking on a high path and you are walking on a low path, you should not preach to them, except for the sick; it should be learned.'
'When a person is on the road and you are not, you should not preach to them, except for the sick; it should be learned.'
'One should not hold hands while walking on the road; it should be learned.'
'One should not climb a tree over someone's head, except when there is a reason; it should be learned.'
'One should not carry a bowl in a net bag, threaded onto the end of a staff, and placed on the shoulder; it should be learned.'
'When a person is holding a staff, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a sword, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a lance (鉾), one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a knife, one should not preach to them, except for the sick; it should be learned.'
'When a person is holding a parasol, one should not preach to them, except for the sick; it should be learned.' (One hundred)
'Venerable Elders (諸大德)! I have spoken of the rules of learning. Now I ask you, Venerable Elders! Are you pure in these?' (Thus he spoke three times)
'Venerable Elders! You are pure in these, because of your silence. This matter is upheld. '
'Venerable Elders! These are the seven methods for settling disputes, recited in the monastic code every half-month.'
'If a dispute arises among the monks (比丘), it should be resolved immediately.'
'The Vinaya (毗尼) of presence should be applied; the Vinaya of presence should be applied.'
'The Vinaya of recollection should be applied; the Vinaya of recollection should be applied.'
'The Vinaya for the non-insane should be applied; the Vinaya for
不癡毗尼。
「應與自言治，當與自言治。
「應與覓罪相，當與覓罪相。
「應與多覓罪相，「當與多覓罪相。
「應與如草布地，當與如草布地。
「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， 常奉于戒行， 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； 比丘入聚落，
【現代漢語翻譯】 現代漢語譯本 不癡毗尼（Aci-vinaya，不癡戒）。
『應該給予自言治（應與自言治，應允許犯戒者自行懺悔），應當給予自言治（當與自言治，必須允許犯戒者自行懺悔）。』
『應該給予覓罪相（應與覓罪相，應尋找過失的跡象），應當給予覓罪相（當與覓罪相，必須尋找過失的跡象）。』
『應該給予多覓罪相（應與多覓罪相，應更多地尋找過失的跡象），應當給予多覓罪相（當與多覓罪相，必須更多地尋找過失的跡象）。』
『應該給予如草布地（應與如草布地，應像鋪草一樣覆蓋過失），應當給予如草布地（當與如草布地，必須像鋪草一樣覆蓋過失）。』
『諸位大德！我已經說了七滅諍法（Seven Ways to Settle Disputes）。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，這件事就這樣成立了。』
『諸位大德！我已經說了戒經序（preface of the Pratimoksha），已經說了四波羅夷法（Four Parajikas，四種斷頭罪），已經說了十三僧伽婆尸沙法（Thirteen Sanghavasesas，十三種僧殘罪），已經說了二不定法（Two Aniyatas，兩種不定罪），已經說了三十尼薩耆波逸提法（Thirty Nissaggiya Pacittiyas，三十種捨墮罪），已經說了九十波逸提法（Ninety Pacittiyas，九十種單墮罪），已經說了四波羅提提舍尼法（Four Patidesaniyas，四種悔過罪），已經說了眾學法（Sekhiyas，眾學戒），已經說了七滅諍法（Seven Ways to Settle Disputes），這是佛所說的戒經，每月兩次誦說，戒經中說到。如果還有其他的佛法，都在這裡共同和合，應當學習。』
『忍辱是第一的道，佛說無為是最上的， 出家人如果惱害他人，不配稱為沙門（Sramana，修行者）。』
『這是毗婆尸如來（Vipassi Buddha）、無所著（Arahat）、等正覺（Samma-sambuddha），所說的戒經。』
『譬如明眼人，能夠避開危險的道路， 世上有聰明人，能夠遠離各種罪惡。』
『這是尸棄如來（Sikhi Buddha）、無所著（Arahat）、等正覺（Samma-sambuddha），所說的戒經。』
『不誹謗也不嫉妒，常常奉行戒律， 飲食知道節制，常常喜歡在空閑的地方， 心安定而樂於精進，這叫做諸佛的教導。』
『這是毗葉羅如來（Vessabhu Buddha）、無所著（Arahat）、等正覺（Samma-sambuddha），所說的戒經。』
『譬如蜜蜂採花，不破壞花朵的顏色和香味， 只是取走它的花蜜；比丘進入村落，
【English Translation】 English version Aci-vinaya (Not Foolish Discipline).
『One should grant self-admonishment, one must grant self-admonishment.』
『One should grant the seeking of signs of offense, one must grant the seeking of signs of offense.』
『One should grant much seeking of signs of offense, one must grant much seeking of signs of offense.』
『One should grant covering the ground with grass, one must grant covering the ground with grass.』
『Venerable sirs, I have spoken of the Seven Ways to Settle Disputes. Now I ask you, venerable sirs, are you pure in this?』 (This is said three times)
『Venerable sirs, you are pure in this, because you are silent; thus, this matter is upheld.』
『Venerable sirs, I have spoken the preface of the Pratimoksha, I have spoken the Four Parajikas, I have spoken the Thirteen Sanghavasesas, I have spoken the Two Aniyatas, I have spoken the Thirty Nissaggiya Pacittiyas, I have spoken the Ninety Pacittiyas, I have spoken the Four Patidesaniyas, I have spoken the Sekhiyas, I have spoken the Seven Ways to Settle Disputes. This is the code of discipline spoken by the Buddha, recited twice a month, as it comes in the code of discipline. If there are other teachings of the Buddha, they are all gathered together here, and should be learned.』
『Patience is the highest practice, the Buddha said that non-action is the best, One who goes forth and harms others, is not called a Sramana.』
『This is the Pratimoksha spoken by Vipassi Buddha, the Arahat, the Samma-sambuddha.』
『Just as a person with good eyes, can avoid dangerous paths, In the world there are wise people, who can stay away from all evils.』
『This is the Pratimoksha spoken by Sikhi Buddha, the Arahat, the Samma-sambuddha.』
『Not slandering, nor being jealous, always upholding the precepts, Knowing moderation in food, always delighting in secluded places, With a mind settled and delighting in diligence, this is called the teaching of all the Buddhas.』
『This is the Pratimoksha spoken by Vessabhu Buddha, the Arahat, the Samma-sambuddha.』
『Just as a bee collects honey from a flower, without harming its color or fragrance, But takes only its essence; a bhikkhu entering a village,
不違戾他事， 不觀作不作， 但自觀身行， 若正若不正。』
「此是拘留孫如來、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，
【現代漢語翻譯】 現代漢語譯本 『不要違背或干涉他人的事情，不要去觀察別人在做什麼或不做什麼， 只要反觀自身的行為，是正確還是不正確。』 『這是拘留孫如來（Kakusandha Buddha，過去七佛之一）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者）所說的戒經。 『內心不要放逸，應當勤奮學習聖法， 這樣就不會有憂愁，心 স্থির（定）就能進入涅槃（Nibbana，解脫）。』 『這是拘那含牟尼如來（Konagamana Buddha，過去七佛之一）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者）所說的戒經。 『一切惡事都不要做，應當奉行各種善事， 自凈其心意，這就是諸佛的教導。』 『這是迦葉如來（Kassapa Buddha，過去七佛之一）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者）所說的戒經。 『善於守護自己的言語， 自凈其心意， 身體不要做各種惡事，這三種行為清凈， 能夠做到這樣，就是大仙人的道路。』 『這是釋迦牟尼如來（Sakyamuni Buddha，現在佛）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者），在十二年中，為無事僧眾說這部戒經。從此以後，廣泛地分別解說。各位比丘（Bhikkhu，出家男子），凡是喜愛佛法、喜愛出家生活的人，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， 能夠獲得三種快樂， 名譽和利益，死後能夠升到天上。 應當觀察這樣的道理， 有智慧的人勤奮地守護戒律， 戒律清凈並且有智慧， 便能得到第一的道。 如過去的諸佛， 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。 如果有人爲了自身， 想要尋求成佛之道， 應當尊重正法， 這是諸佛的教導。 過去七佛為世尊， 滅除各種煩惱， 說了這七戒經， 各種束縛得以解脫， 已經進入了涅槃（Nibbana，解脫）。』
【English Translation】 English version 『Do not violate or interfere with other people's affairs, do not observe what others are doing or not doing, but only observe your own actions, whether they are right or wrong.』 『This is the precept scripture spoken by Kakusandha Buddha (拘留孫如來, one of the past seven Buddhas), Arhat (無所著, worthy one), Sammasambuddha (等正覺, fully enlightened one).』 『Do not be negligent in mind, diligently study the sacred Dharma, in this way there will be no sorrow, and with a steady mind, one can enter Nibbana (涅槃, liberation).』 『This is the precept scripture spoken by Konagamana Buddha (拘那含牟尼如來, one of the past seven Buddhas), Arhat (無所著, worthy one), Sammasambuddha (等正覺, fully enlightened one).』 『Do not commit any evil deeds, practice all good deeds, purify your own mind, this is the teaching of all Buddhas.』 『This is the precept scripture spoken by Kassapa Buddha (迦葉如來, one of the past seven Buddhas), Arhat (無所著, worthy one), Sammasambuddha (等正覺, fully enlightened one).』 『Guard your speech well, purify your own mind, do not commit any evil deeds with your body, these three actions are pure, being able to act in this way is the path of the great sage.』 『This is the precept scripture spoken by Sakyamuni Buddha (釋迦牟尼如來, the present Buddha), Arhat (無所著, worthy one), Sammasambuddha (等正覺, fully enlightened one), who spoke this precept scripture for twelve years for the monks who had nothing to do. From then on, it was explained extensively and separately. Monks (Bhikkhu, 比丘), those who love the Dharma, love the life of a renunciate, have shame and remorse, and love to learn the precepts, should learn in these precepts.』 『Wise people who can protect the precepts can obtain three kinds of happiness, fame and profit, and be reborn in heaven after death. One should observe such principles, wise people diligently protect the precepts, with pure precepts and wisdom, one can obtain the supreme path. Like the Buddhas of the past, and the Buddhas of the future, the present World Honored Ones, all respect the precepts together, this is the Dharma of all Buddhas. If someone is for themselves, wanting to seek the path to Buddhahood, they should respect the true Dharma, this is the teaching of all Buddhas. The seven Buddhas of the past were World Honored Ones, eliminating all afflictions, speaking these seven precept scriptures, all bonds are liberated, and they have already entered Nibbana (涅槃, liberation).』
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， 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。」
四分僧戒本
【現代漢語翻譯】 現代漢語譯本 所有嬉戲都將永遠滅盡。 尊貴的修行大仙所說，聖賢稱讚的戒律，是弟子們應當奉行的，以此進入寂滅涅槃（Nirvana，解脫）。 世尊（The Blessed One）涅槃（Nirvana，解脫）時，出於大悲心，召集所有比丘（Bhikkhu，佛教僧侶）眾，給予這樣的教誡： 『不要認為我涅槃（Nirvana，解脫）后，清凈的修行者就沒有了守護。 我現在所說的戒經，以及善說的毗尼（Vinaya，戒律），我即使般涅槃（Parinirvana，完全的解脫），也應當視它們如同世尊（The Blessed One）一樣。 此經如果長久住世，佛法就能熾盛，因為佛法的熾盛，就能證入涅槃（Nirvana，解脫）。 如果不持守此戒，如所應當的進行布薩（Posadha，佛教的齋戒儀式），就如同太陽落山時，世界都陷入黑暗。 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，如同佛陀所說的那樣。』 我已經說了戒經，眾僧的布薩（Posadha，佛教的齋戒儀式）也已經結束，我現在說戒經，所說的所有功德，施予一切眾生，都共同成就佛道。」 《四分僧戒本》
【English Translation】 English version All amusements will be completely extinguished forever. The precepts spoken by the venerable great sage of practice, praised by the saints and sages, are what disciples should follow, thereby entering into the quiescence of Nirvana (Nirvana, liberation). When the Blessed One (The Blessed One) was about to enter Nirvana (Nirvana, liberation), out of great compassion, he gathered all the Bhikkhus (Bhikkhu, Buddhist monks) and gave them this teaching: 'Do not think that after my Nirvana (Nirvana, liberation), the pure practitioners will have no protection. The precepts I now speak of, and the well-spoken Vinaya (Vinaya, discipline), even after my Parinirvana (Parinirvana, complete liberation), should be regarded as the Blessed One (The Blessed One). If this scripture abides in the world for a long time, the Buddha-dharma will flourish, and because of this flourishing, one can enter Nirvana (Nirvana, liberation). If one does not uphold these precepts and perform the Posadha (Posadha, Buddhist fasting ceremony) as appropriate, it is like when the sun sets, the world falls into darkness. One should protect these precepts as a yak cherishes its tail, sitting together in harmony, as the Buddha has said.' I have spoken the precepts, and the Sangha's Posadha (Posadha, Buddhist fasting ceremony) is complete. Now I speak the precepts, and all the merits spoken of, I bestow upon all sentient beings, so that all may together achieve the path to Buddhahood.」 The Bhikkhu Pratimoksha of the Dharmaguptaka