T22n1431_四分比丘尼戒本

大正藏第 22 冊 No. 1431 四分比丘尼戒本

No. 1431 [cf. No. 1428]

四分尼戒本(並序)

西太原寺沙門懷素集

夫戒者，乃是定慧之宏基、聖賢之妙趾，窮八正之道、盡七覺之源。然既樹五制之良規，傳須獲實；揚六和之清訓，學者知詮。竊尋流行，總有四本，據其理雖復同、會其文則有異，致使弘揚失於宗敘、修奉乖於行儀，虧鹿野之微言、紊龍城之要旨。故今詳撿律本，參驗戒心，依于正文錄之如左，庶使順菩提之沙業、成實相之嘉謀，作六趣之舟航、為三乘之軌躅者也。

四分比丘尼戒本

後秦三藏佛陀耶舍譯

稽首禮諸佛，　　及法比丘僧， 　今演毗尼法，　　令正法久住。 　戒如海無涯，　　如寶求無厭， 　欲護聖法財，　　眾集聽我說。 　欲除八棄法，　　及滅僧殘法， 　障三十捨墮，　　眾集聽我說。 　毗婆尸式棄，　　毗舍拘樓孫， 　拘那含牟尼，　　迦葉釋迦文， 　諸世尊大德，　　為我說是事， 　我今欲善說，　　諸賢咸共聽。 　譬如人毀足，　　不堪有所涉， 　毀戒亦如是，　　不得生天人。 　欲得生天上，　　若生人間者， 　常當護戒足，　　勿令有毀損。

【現代漢語翻譯】 現代漢語譯本 《四分比丘尼戒本》 (並序)

西太原寺沙門懷素 輯

戒律，乃是禪定與智慧的宏偉基礎，是聖賢所遵循的微妙路徑，它窮盡了八正道，完備了七覺支的源頭。既然已經建立了五制（五篇）的良好規範，傳授就必須獲得實際效果；弘揚六和敬的清凈教誨，學習者應當理解其深刻含義。我私下尋訪流傳的戒本，總共有四種版本，從道理上來說雖然相同，但具體文字卻有所差異，導致弘揚時失去了宗派的敘述，修行時違背了行為的儀軌，虧損了鹿野苑（Sarnath）的精微言論，擾亂了龍城（指佛教中心）的重要宗旨。因此，現在詳細檢查律本，參照驗證戒律之心，依據正確的文字記錄如下，希望能夠順應菩提的沙門事業，成就實相的嘉美謀劃，作為六道眾生的舟船，成為三乘行者的軌轍。

四分比丘尼戒本

後秦三藏佛陀耶舍（Buddhayasas）譯

稽首禮敬諸佛（Buddha），以及佛法（Dharma）和比丘僧（Bhiksu Sangha）， 現在演說毗尼法（Vinaya-dharma），令正法（Sad-dharma）長久住世。 戒律如大海般無邊無涯，如珍寶般追求永不滿足， 想要守護聖法的財富，大眾聚集一起聽我說。 想要去除八棄法（Parajika-dharma），以及滅除僧殘法（Sanghavasesa-dharma）， 遮止三十捨墮法（Nissaggiya Pacittiya-dharma），大眾聚集一起聽我說。 毗婆尸佛（Vipassi Buddha）、式棄佛（Sikhi Buddha），毗舍浮佛（Vessabhu Buddha）、拘樓孫佛（Kakusandha Buddha）， 拘那含牟尼佛（Konagamana Buddha）、迦葉佛（Kassapa Buddha）、釋迦文佛（Sakyamuni Buddha）， 諸位世尊大德，為我宣說此事， 我現在想要好好宣說，各位賢者都請一起聽。 譬如人毀壞了腳，不能有所涉足， 毀壞戒律也是這樣，不得以往生天界或人間。 想要得以往生天界，或者往生人間， 應當常常守護戒律之足，不要讓它有毀壞損傷。

【English Translation】 English version The Four-Part Bhiksuni Pratimoksa (with Preface)

Compiled by the Sramana Huaishu of Xitaiyuan Temple

Precepts are the grand foundation of Samadhi and Prajna (wisdom), the subtle path followed by sages and worthies, exhausting the Eightfold Noble Path and completing the source of the Seven Factors of Enlightenment. Now that the good regulations of the Five Divisions (of the Vinaya) have been established, transmission must achieve practical results; propagating the pure teachings of the Six Harmonies, learners should understand their profound meaning. I have privately sought out the circulating Pratimoksas, and there are a total of four versions. Although they are the same in principle, their specific wording differs, causing the propagation to lose the narration of the school and the practice to violate the rules of conduct, diminishing the subtle words of Sarnath and disrupting the important tenets of the Dragon City (referring to a Buddhist center). Therefore, I now examine the Vinaya texts in detail, referring to and verifying the mind of the precepts, and record them according to the correct text as follows, hoping to comply with the Sramana's undertaking of Bodhi, to accomplish the excellent plan of true reality, to serve as a boat for the beings of the Six Realms, and to become the track for the practitioners of the Three Vehicles.

The Four-Part Bhiksuni Pratimoksa

Translated by Tripiṭaka Buddhayasas of the Later Qin Dynasty

I bow my head and pay homage to all the Buddhas (Buddha), and to the Dharma (Dharma) and the Bhiksu Sangha (Bhiksu Sangha), Now I expound the Vinaya-dharma (Vinaya-dharma), so that the True Dharma (Sad-dharma) may long abide in the world. The precepts are like the sea, boundless and without limit, like a treasure, the pursuit is never satisfied, If you wish to protect the wealth of the Holy Dharma, gather together and listen to what I say. If you wish to remove the Eight Parajikas (Parajika-dharma), and to extinguish the Sanghavasesas (Sanghavasesa-dharma), To prevent the Thirty Nissaggiya Pacittiyas (Nissaggiya Pacittiya-dharma), gather together and listen to what I say. Vipassi Buddha (Vipassi Buddha), Sikhi Buddha (Sikhi Buddha), Vessabhu Buddha (Vessabhu Buddha), Kakusandha Buddha (Kakusandha Buddha), Konagamana Buddha (Konagamana Buddha), Kassapa Buddha (Kassapa Buddha), Sakyamuni Buddha (Sakyamuni Buddha), All the World Honored Ones, great in virtue, have spoken to me about this matter, I now wish to speak well, may all the wise ones listen together. For example, if a person's foot is broken, they are unable to go anywhere, Destroying the precepts is also like this, one cannot be reborn in the heavens or among humans. If you wish to be reborn in the heavens, or to be born among humans, You should always protect the foot of the precepts, do not let it be damaged or broken.

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如御入險道，　　失轄折軸憂， 　毀戒亦如是，　　死時懷恐懼。 　如人自照鏡，　　好醜生欣戚， 　說戒亦如是，　　全毀生憂喜。 　如兩陣共戰，　　勇怯有進退， 　說戒亦如是，　　凈穢生安畏。 　世間王為最，　　眾流海為最， 　眾星月為最，　　眾聖佛為最， 　一切眾律中，　　戒經為上最， 　如來立禁戒，　　半月半月說。

「僧集？」(答云：「僧集。」)

「和合？」(答云：「和合。」)

「未受大戒者出？」(有者，遣出。遣已，答言：「已出。」無者，答：「無。」)

「不來諸比丘尼，說欲及清凈？」(有，依法說。無，答言：「無。」)

「僧今和合何所作為？」(答言：「說戒羯磨。」)

「大姊僧聽！今十五日，眾僧說戒。若僧時到僧忍聽，和合說戒。白如是。」(「作白成不？」答云：「成。」)

「諸大姊！我今欲說波羅提木叉戒。汝等諦聽，善思念之。若自知有犯者，即應自懺悔；不犯者，默然。默然者，知諸大姊清凈。若有他問者，亦如是答。如是比丘尼在眾中，乃至三問，憶念有罪，不懺悔者，得故妄語罪。故妄語者，佛說障道法。若彼比丘尼，憶念有罪，欲求清凈者，應懺悔。懺悔得安樂。諸大姊！我

【現代漢語翻譯】 現代漢語譯本： 如同駕車進入危險的道路，擔心失去控制、車軸斷裂， 毀壞戒律也是這樣，臨死時心懷恐懼。 如同人們照鏡子，因容貌好壞而產生欣喜或憂愁， 宣說戒律也是這樣，持戒圓滿或毀壞會產生喜悅或憂愁。 如同兩軍交戰，勇敢或怯懦會有前進或後退， 宣說戒律也是這樣，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，眾聖人以佛陀最為至上， 一切戒律之中，《戒經》最為殊勝， 如來制定禁戒，每半月宣說一次。

『僧團集合了嗎？』（回答說：『僧團集合了。』）

『僧團和合嗎？』（回答說：『和合。』）

『未受具足戒者出去？』（如果有人，就讓他出去。讓他出去后，回答說：『已出。』如果沒有，回答：『沒有。』）

『沒有來的比丘尼，是否說了欲和清凈？』（如果有，依法說。如果沒有，回答說：『沒有。』）

『僧團現在和合要做什麼？』（回答說：『宣說戒律羯磨（Karma，業）。』）

『大姊僧團聽著！今天是十五日，眾僧宣說戒律。如果僧團認為時機已到，僧團允許，就和合宣說戒律。稟白完畢。』（『稟白完成了嗎？』回答說：『完成。』）

『諸位大姊！我現在要宣說波羅提木叉戒（Pratimoksha，別解脫戒）。你們仔細聽，好好思考。如果自己知道有違犯的，就應當自己懺悔；沒有違犯的，就保持沉默。保持沉默，就是知道諸位大姊是清凈的。如果有人問，也這樣回答。如果比丘尼在僧團中，乃至三次詢問，憶念有罪，不懺悔的，就犯了故意妄語罪。故意妄語，佛陀說是障礙修道之法。如果那位比丘尼，憶念有罪，想要尋求清凈的，就應當懺悔。懺悔可以得到安樂。諸位大姊！我

【English Translation】 English version: Like entering a dangerous road, worrying about losing control and breaking an axle, Breaking the precepts is also like this, filled with fear at the time of death. Like people looking in a mirror, feeling joy or sorrow depending on whether their appearance is good or bad, Reciting the precepts is also like this, completeness or destruction brings joy or sorrow. Like two armies fighting, courage or cowardice leads to advance or retreat, Reciting the precepts is also like this, purity or impurity brings peace or fear. In the world, the king is the most honored; among all streams, the ocean is the greatest; Among the stars, the moon is the brightest; among all the saints, the Buddha is the supreme; Among all the precepts, the 《Pratimoksha Sutra》 (戒經) is the most excellent, The Tathagata (如來) established the precepts, to be recited every half month.

'Is the Sangha (僧) assembled?' (Answer: 'The Sangha is assembled.')

'Is the Sangha in harmony?' (Answer: 'In harmony.')

'Those who have not received the full ordination, please leave?' (If there are any, send them out. After sending them out, answer: 'They have left.' If there are none, answer: 'None.')

'For those Bhikshunis (比丘尼) who are not present, have they declared their desire and purity?' (If so, declare according to the Dharma. If not, answer: 'None.')

'What does the Sangha intend to do now that it is assembled in harmony?' (Answer: 'To perform the Karma (羯磨) of reciting the precepts.')

'Venerable Sisters, may the Sangha listen! Today is the fifteenth day, and the Sangha will recite the precepts. If the Sangha deems it the right time and permits it, we will recite the precepts in harmony. This is the announcement.' ('Is the announcement completed?' Answer: 'Completed.')

'Venerable Sisters! I will now recite the Pratimoksha (波羅提木叉) precepts. Listen carefully and contemplate them well. If you know you have transgressed, you should confess it; if you have not transgressed, remain silent. Silence indicates that the Venerable Sisters are pure. If someone asks, answer in the same way. If a Bhikshuni (比丘尼) in the Sangha, even after being asked three times, remembers having committed a transgression but does not confess, she commits the sin of intentional lying. Intentional lying, the Buddha said, obstructs the path to enlightenment. If that Bhikshuni (比丘尼) remembers having committed a transgression and desires to be purified, she should confess. Confession brings peace and happiness. Venerable Sisters! I

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已說戒經序。

「今問諸大姊：是中清凈不？(如是至三)。

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！是八波羅夷法，半月半月說，戒經中來。

「若比丘尼，作淫慾，犯不凈行，乃至共畜生。是比丘尼波羅夷，不共住。

「若比丘尼，在聚落、若空閑處，不與，懷盜心取；隨所盜物，若為王、若王大臣所捉，若縛、若殺、若驅出國：『汝賊！汝癡！汝無所知。』若比丘尼作如是不與取，是比丘尼波羅夷，不共住。

「若比丘尼，故自手斷人命，若持刀授與人，若嘆死、譽死、勸死：『咄！人用此惡活為？寧死不生。』作如是心念，無數方便，嘆死、譽死、勸死。此比丘尼波羅夷，不共住。

「若比丘尼，實無所知，自嘆譽言：『我得過人法，入聖智勝法，我知是，我見是。』後於異時，若問、若不問，欲求清凈故，作如是言：『諸大姊！我實不知、不見，而言我知、我見，虛、誑、妄語。』除增上慢。是比丘尼波羅夷，不共住。

「若比丘尼，染污心，共染污心男子，從腋已下，膝已上，身相觸。若捉摩、若牽、若推、若上摩、若下摩、若舉、若下、若捉、若捺。是比丘尼波羅夷，不共住。是身相觸也。

「若比丘尼，染污心，知男子

【現代漢語翻譯】 現代漢語譯本 已宣說了戒經的序言。

『現在問各位大姊：這裡清凈嗎？』（像這樣問三次）。

『各位大姊！這裡清凈，因為大家默然不語。這件事就這樣記住。』

『各位大姊！這八條波羅夷法（Parajika，斷頭罪），每半個月半個月宣說一次，出自戒經之中。

『如果比丘尼（Bhikkhuni，女性出家人）行淫慾，犯不凈行，乃至與畜生髮生性行為。這位比丘尼觸犯波羅夷罪，不得與僧團共住。

『如果比丘尼，在村落或者空閑處，沒有得到允許，懷著盜竊的心去拿取東西；根據所盜物品的價值，如果被國王或者國王的大臣捉住，或者被捆綁、或者被殺、或者被驅逐出國：『你這賊！你這愚癡的人！你一無所知。』如果比丘尼做出這樣不予而取的行為，這位比丘尼觸犯波羅夷罪，不得與僧團共住。

『如果比丘尼，故意親手斷人命，或者把刀交給別人，或者讚歎死亡、稱譽死亡、勸人去死：『唉！人這樣痛苦地活著有什麼用？寧願死也不要活。』做出這樣的心念，用無數的方法，讚歎死亡、稱譽死亡、勸人去死。這位比丘尼觸犯波羅夷罪，不得與僧團共住。

『如果比丘尼，實際上沒有什麼證悟，卻自我讚歎說：『我得到了超越常人的法，進入了聖人的智慧和殊勝的法，我知道這個，我見到這個。』之後在其他時候，無論別人問或者不問，爲了求得清凈的緣故，這樣說：『各位大姊！我實際上不知道、沒有見到，卻說我知道、我見到，這是虛假的、欺騙的、妄語。』除非是增上慢（Adhimana，未證言證）。這位比丘尼觸犯波羅夷罪，不得與僧團共住。

『如果比丘尼，以染污的心，與同樣有染污心的男子，從腋下到膝蓋以上，身體互相接觸。或者捉摸、或者牽拉、或者推搡、或者向上撫摸、或者向下撫摸、或者舉起、或者放下、或者抓住、或者按壓。這位比丘尼觸犯波羅夷罪，不得與僧團共住。這是指身體的互相接觸。

『如果比丘尼，以染污的心，知道男子

【English Translation】 English version The introduction to the Sūtra of Precepts has been spoken.

『Now I ask you, venerable sisters: Is there purity here?』 (Repeat three times).

『Venerable sisters! There is purity here, because of silence. This matter should be remembered thus.』

『Venerable sisters! These are the eight Parajika (Parajika, expulsion) rules, recited every half-month, coming from the Sūtra of Precepts.』

『If a Bhikkhuni (Bhikkhuni, female monastic) engages in sexual activity, commits impure conduct, even with an animal. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].』

『If a Bhikkhuni, in a village or in a secluded place, takes something not given with a thieving mind; according to the value of the stolen object, if she is caught by the king or a minister of the king, or is bound, or killed, or expelled from the country: 『You thief! You fool! You know nothing.』 If a Bhikkhuni commits such an act of taking what is not given, this Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].』

『If a Bhikkhuni, intentionally takes a human life with her own hand, or gives a knife to another person, or praises death, extols death, encourages death: 『Alas! What is the use of living this miserable life? It is better to die than to live.』 Having such a thought, using countless means, praising death, extolling death, encouraging death. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].』

『If a Bhikkhuni, in reality not knowing, boasts and praises herself, saying: 『I have attained superhuman qualities, entered the wisdom of the saints and the superior Dharma, I know this, I see this.』 Later, at another time, whether asked or not asked, wishing to purify herself, she says thus: 『Venerable sisters! I actually do not know, have not seen, but said I know, I see, this is false, deceitful, a lie.』 Except for Adhimana (Adhimana, false claim of attainment). This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha].』

『If a Bhikkhuni, with a defiled mind, together with a man with a defiled mind, touches body to body from below the armpits to above the knees. Whether grasping, or pulling, or pushing, or stroking upwards, or stroking downwards, or lifting up, or putting down, or grabbing, or pressing. This Bhikkhuni has committed a Parajika offense, and cannot live together [with the Sangha]. This refers to bodily contact.』

『If a Bhikkhuni, with a defiled mind, knowing that a man

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染污心，受捉手、捉衣、入屏處、共立、共語、共行、或身相倚、或共期。是比丘尼波羅夷，不共住。犯此八事故。

「若比丘尼，知比丘尼犯波羅夷，不自發露，不語眾人，不白大眾。若於異時，彼比丘尼或命終、或眾中舉、或休道、或入外道眾，後作是言：『我先知有如是如是罪。』是比丘尼波羅夷，不共住。覆藏重罪故。

「若比丘尼，知比丘，僧為作舉，如法如律，如佛所教，不順從，不懺悔，僧未與作共住；而順從。諸比丘尼語言：『大姊！此比丘為僧所舉，如法如律，如佛所教，不順從，不懺悔，僧未與作共住；汝莫順從。』如是比丘尼諫彼比丘尼時，堅持不捨。彼比丘尼應第二、第三諫，令舍此事故。乃至三諫，舍者善。若不捨者，是比丘尼波羅夷，不共住。犯隨舉故。

「諸大姊！我已說八波羅夷法。若比丘尼，犯一一波羅夷法，不得與諸比丘尼共住如前，后亦如是，是比丘尼得波羅夷罪，不應共住。

「今問諸大姊：是中清凈不？(如是至三)

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！是十七僧伽婆尸沙法，半月半月說，戒經中來。

「若比丘尼，媒嫁，持男語語女，持女語語男。若為成婦事，若私通事，乃至須臾。是比丘尼犯初法

【現代漢語翻譯】 現代漢語譯本 染污心（被情慾污染的心），接受（男子）捉手、捉衣、進入隱蔽處、共同站立、共同說話、共同行走、或者身體互相依靠、或者共同約定。這位比丘尼（bhikkhuni，女性出家人）觸犯波羅夷（parajika，斷頭罪），不得共住。因犯這八種事故。

『若比丘尼，明知有比丘尼觸犯波羅夷罪，不自己揭發，不告訴其他人，不稟告僧團大眾。如果在其他時候，那位比丘尼或者已經命終、或者被僧團揭發、或者放棄修行、或者加入其他外道，之後（有人）說：『我先前就知道有如此如此的罪行。』這位比丘尼觸犯波羅夷罪，不得共住。因為她覆藏了嚴重的罪行。

『若比丘尼，知道有比丘（bhikkhu，男性出家人），僧團已經依法、如律、如佛陀（Buddha）所教導地對其進行了舉罪（正式的懲罰程式），（此比丘）不順從，不懺悔，僧團尚未允許他恢復共住；而（此比丘尼）卻順從他。其他比丘尼勸告她說：『大姊！這位比丘已經被僧團舉罪，依法、如律、如佛陀所教導，他不順從，不懺悔，僧團尚未允許他恢復共住；你不要順從他。』當其他比丘尼勸告這位比丘尼時，她堅持不放棄。這位比丘尼應該被第二、第三次勸告，讓她放棄此事。直到三次勸告，如果她放棄就好。如果不放棄，這位比丘尼觸犯波羅夷罪，不得共住。因為她隨順被舉罪者。

『諸位大姊！我已經說了八條波羅夷法。若有比丘尼，觸犯其中任何一條波羅夷法，不得與諸位比丘尼共同居住，如同之前一樣，之後也是如此，這位比丘尼犯了波羅夷罪，不應該共同居住。

『現在問諸位大姊：這裡面清凈嗎？』（這樣問三次）

『諸位大姊！這裡面清凈，因為大家默然不語。此事就這樣記住。』

『諸位大姊！這是十七條僧伽婆尸沙法（sanghavasesa，僧殘罪），每半個月誦說一次，出自戒經之中。

『若比丘尼，做媒嫁，拿男方的話去跟女方說，拿女方的話去跟男方說。無論是爲了促成婚姻，還是爲了私通的事情，哪怕是片刻。這位比丘尼觸犯初法（第一個僧伽婆尸沙法）。』

【English Translation】 English version A nun (bhikkhuni) with a defiled mind (a mind tainted by lust), accepting the touching of the hand, the touching of the robe, entering a secluded place, standing together, speaking together, walking together, or leaning against each other, or making an appointment together. This nun has committed a parajika (defeat), and is no longer in communion. Because of committing these eight offenses.

'If a nun, knowing that another nun has committed a parajika offense, does not reveal it herself, does not tell others, does not report it to the Sangha (community). If at another time, that nun either dies, or is exposed by the Sangha, or renounces the training, or joins another sect, and then (someone) says: 'I knew beforehand about such and such a transgression.' This nun has committed a parajika offense, and is no longer in communion. Because she concealed a grave offense.

'If a nun, knowing that a monk (bhikkhu) has been subjected to a formal act of suspension (ukkhepaniyakamma) by the Sangha, according to the Dhamma (doctrine), according to the Vinaya (discipline), as taught by the Buddha, and he is not compliant, does not confess, and the Sangha has not reinstated him; yet (this nun) follows him. Other nuns say to her: 'Sister! This monk has been suspended by the Sangha, according to the Dhamma, according to the Vinaya, as taught by the Buddha, he is not compliant, does not confess, and the Sangha has not reinstated him; do not follow him.' When these nuns admonish her, she persists and does not give it up. This nun should be admonished a second and third time, to give up this matter. Up to three times of admonishment, it is good if she gives it up. If she does not give it up, this nun has committed a parajika offense, and is no longer in communion. Because she follows one who has been suspended.

'Sisters! I have now recited the eight parajika rules. If a nun commits any one of these parajika rules, she is no longer in communion with the other nuns, as before, and so it will be in the future. This nun has committed a parajika offense, and should not live in communion.

'Now I ask you, sisters: Are you pure in this matter?' (This is repeated three times)

'Sisters! You are pure in this matter, because you are silent. Remember this accordingly.'

'Sisters! These are the seventeen sanghavasesa (formal meeting) rules, recited every half-month, which come from the Patimokkha (monastic code).'

'If a nun acts as a matchmaker, carrying words from a man to a woman, or carrying words from a woman to a man. Whether it is to arrange a marriage, or for the sake of a secret liaison, even for a moment. This nun has committed the first offense (the first sanghavasesa offense).'

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應舍，僧伽婆尸沙。

「若比丘尼，瞋恚不喜，以無根波羅夷法謗，欲破彼清凈行。後於異時，若問、若不問，是事無根，說：『我瞋恚故，如是語。』是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，瞋恚不喜，于異分事中取片，非波羅夷比丘尼，以無根波羅夷法謗，欲破彼人梵行。後於異時，若問、若不問，知是異分事中取片。彼比丘尼住瞋恚故，作如是說。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，詣官言居士、若居士兒、若奴、若客作人，若晝、若夜、若一念頃、若彈指頃、若須臾頃。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，先知是賊女，罪應死，人所知；不問王、大臣、不問種姓，便度出家受具足戒。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，知比丘尼為僧所舉，如法如律，如佛所教，不順從，未懺悔，僧未與作共住羯磨；為愛故，不問僧，僧不約敕，出界外，作羯磨，與解罪。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，獨渡水、獨入村、獨宿、獨在後行。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，染污心，知染污心男子，從彼受可食者，及食並余物。是比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，

【現代漢語翻譯】 現代漢語譯本 應舍，僧伽婆尸沙（saṃghāvaśeṣa，僧殘）。

『若有比丘尼，因瞋恚不悅，以毫無根據的波羅夷法（pārājika，斷頭罪）誣陷他人，意圖破壞其清凈的修行。之後在其他時候，無論是否被詢問，此事都是沒有根據的，卻說：『我因為瞋恚的緣故，才這樣說。』這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，因瞋恚不悅，在不明確的事情中擷取片段，針對並非犯波羅夷罪的比丘尼，以毫無根據的波羅夷法誣陷，意圖破壞其梵行。之後在其他時候，無論是否被詢問，得知是從不明確的事情中擷取片段。這位比丘尼因為懷有瞋恚，才這樣說。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，前往官府，與居士、居士之子、奴僕或幫工交談，無論白天或夜晚，哪怕只是一念之間、彈指之間或片刻之間。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，事先知道某女子是盜賊之女，罪當處死，眾人皆知；不稟告國王、大臣，也不問其種姓，就為她剃度出家，授與具足戒。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，知道某比丘尼被僧團依法、依律、依佛所教地舉行了舉罪，不順從，未懺悔，僧團也未給予共同居住的羯磨（karma，業）；因為偏愛，不稟告僧團，僧團也未約束，就出界外，舉行羯磨，為她解除罪責。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，獨自渡水、獨自進入村落、獨自住宿、獨自在後行走。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，以染污之心，明知男子心懷染污，卻從他那裡接受可食之物，以及食物和其它物品。這位比丘尼就犯了初法應舍，僧伽婆尸沙。

『若有比丘尼，

【English Translation】 English version To be forfeited, a Saṃghāvaśeṣa (saṃghāvaśeṣa, remaining for the community).

『If a bhikkhunī (female monastic), out of anger and displeasure, accuses another of a baseless Pārājika (pārājika, defeat) offense, intending to ruin her pure conduct. Later, at another time, whether asked or unasked, the matter is groundless, and she says: 『I spoke thus out of anger.』 This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī, out of anger and displeasure, takes a fragment from an ambiguous matter, and accuses a bhikkhunī who has not committed a Pārājika offense of a baseless Pārājika offense, intending to ruin her brahmacarya (brahmacarya, holy life). Later, at another time, whether asked or unasked, it is known that she took a fragment from an ambiguous matter. That bhikkhunī, dwelling in anger, speaks thus. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī goes to the government office to speak with a householder, or a householder』s son, or a slave, or a hired worker, whether by day or by night, even for a moment, a finger-snap, or a short time. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī, knowing beforehand that a woman is the daughter of a thief, liable to be executed, and known by the people; without asking the king or ministers, without asking about her lineage, ordains her as a novice and gives her full ordination. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī, knowing that a bhikkhunī has been censured by the Saṃgha (Saṃgha, monastic community) according to the Dhamma (Dhamma, law), according to the Vinaya (Vinaya, monastic code), as taught by the Buddha, does not comply, has not confessed, and the Saṃgha has not given her a karma (karma, action) for communal living; out of affection, without asking the Saṃgha, without the Saṃgha』s instruction, goes outside the boundary, performs a karma, and absolves her of the offense. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī crosses water alone, enters a village alone, sleeps alone, walks alone behind. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī, with a defiled mind, knowing that a man has a defiled mind, accepts from him edibles, food, and other things. This bhikkhunī commits an offense requiring initial expiation, a Saṃghāvaśeṣa.

『If a bhikkhunī,

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教比丘尼作如是語：『大姊！彼有染污心、無染污心，能那汝何？汝自無染污心，于彼若得食，以時清凈受取。』此比丘尼犯初法應舍，僧伽婆尸沙。

「若比丘尼，欲壞和合僧，勤方便受破僧法，堅持不捨。是比丘尼應諫彼比丘尼言：『大姊！汝莫壞和合僧，莫方便壞和合僧，莫受破僧法，堅持不捨。大姊！應與僧和合。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。』是比丘尼諫彼比丘尼時，堅持不捨。是比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙(一十)。

「若比丘尼，有餘比丘尼群黨，若一、若二、若三，乃至無數。彼比丘尼語是比丘尼言：『大姊！汝莫諫此比丘尼，此比丘尼，法語比丘尼，律語比丘尼。此比丘尼所說，我等心喜樂；此比丘尼所說，我等忍可。』是比丘尼語彼比丘尼言：『大姊！莫作是說！言：「此比丘尼，是法語比丘尼，律語比丘尼。此比丘尼所說，我等喜樂；此比丘尼所說，我等忍可。」何以故？此比丘尼所說，非法語，非律語。大姊！莫欲破壞和合僧，當樂欲和合僧。大姊！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。』是比丘尼諫彼比丘尼時，堅持不捨。是比丘尼應三諫，

【現代漢語翻譯】 現代漢語譯本： 教導比丘尼這樣說：『大姐！他有染污心或沒有染污心，那對你有什麼影響呢？你自己沒有染污心，對於他給你的食物，在適當的時候清凈地接受。』這位比丘尼觸犯了初法，應當捨棄，屬於僧伽婆尸沙（僧殘罪）。 『如果比丘尼想要破壞僧團的和合，勤加方便地接受破壞僧團的法，堅持不捨棄。這位比丘尼應當勸諫那位比丘尼說：『大姐！你不要破壞僧團的和合，不要方便地破壞僧團的和合，不要接受破壞僧團的法，堅持不捨棄。大姐！應當與僧團和合。與僧團和合，歡喜沒有爭執，同一位老師教導，如同水和乳交融，在佛法中能夠增長利益，安樂地住下去。』這位比丘尼勸諫那位比丘尼時，她仍然堅持不捨棄。這位比丘尼應當勸諫三次，捨棄這件事。乃至勸諫三次，捨棄就好。不捨棄的，這位比丘尼觸犯了三法，應當捨棄，屬於僧伽婆尸沙（僧殘罪）。（第十條）』 『如果比丘尼有其他的比丘尼黨羽，或者一個、或者兩個、或者三個，乃至無數個。這位比丘尼對那些比丘尼說：『大姐！你們不要勸諫這位比丘尼，這位比丘尼是說法語的比丘尼，是說律語的比丘尼。這位比丘尼所說的，我們都心生歡喜；這位比丘尼所說的，我們都認可。』這位比丘尼對那些比丘尼說：『大姐！不要這樣說！說：「這位比丘尼，是說法語的比丘尼，是說律語的比丘尼。這位比丘尼所說的，我們都喜樂；這位比丘尼所說的，我們都認可。」為什麼呢？這位比丘尼所說的，不是法語，不是律語。大姐！不要想要破壞和合的僧團，應當樂於和合的僧團。大姐！與僧團和合，歡喜沒有爭執，同一位老師教導，如同水乳交融，在佛法中能夠增長利益，安樂地住下去。』這位比丘尼勸諫那些比丘尼時，她們仍然堅持不捨棄。這位比丘尼應當勸諫三次，

【English Translation】 English version: Instruct the Bhikkhunis thus: 'Sister! What does it matter to you whether he has a defiled mind or an undefiled mind? If you yourself have an undefiled mind, then when you receive food from him, accept it cleanly at the proper time.' This Bhikkhuni commits an offense requiring initial expiation, a Sanghavasesa (an offense requiring a meeting of the Sangha). 'If a Bhikkhuni, desiring to break up the Sangha in concord, actively promotes a doctrine conducive to the breaking up of the Sangha, and persists in it, that Bhikkhuni should be admonished by the Bhikkhunis, saying: 'Sister! Do not break up the Sangha in concord, do not actively promote the breaking up of the Sangha, do not adopt a doctrine conducive to the breaking up of the Sangha, and persist in it. Sister! Be in concord with the Sangha. For being in concord with the Sangha, rejoicing without dispute, learning under the same teacher, like milk and water mixed together, there is growth and abiding in comfort in the Dhamma and Vinaya of the Buddha.' If that Bhikkhuni, when admonished by the Bhikkhunis, persists in it, that Bhikkhuni should be admonished up to three times for the abandonment of that matter. If she abandons it after being admonished up to three times, that is good. If she does not abandon it, that Bhikkhuni commits an offense requiring initial expiation, a Sanghavasesa (an offense requiring a meeting of the Sangha). (The tenth).' 'If a Bhikkhuni has a group of Bhikkhuni partisans, whether one, two, three, or even countless, and that Bhikkhuni says to those Bhikkhunis: 'Sisters! Do not admonish this Bhikkhuni, for this Bhikkhuni speaks in accordance with the Dhamma, this Bhikkhuni speaks in accordance with the Vinaya. What this Bhikkhuni says, we are delighted with; what this Bhikkhuni says, we approve of.' That Bhikkhuni should say to those Bhikkhunis: 'Sisters! Do not speak thus, saying: "This Bhikkhuni speaks in accordance with the Dhamma, this Bhikkhuni speaks in accordance with the Vinaya. What this Bhikkhuni says, we are delighted with; what this Bhikkhuni says, we approve of." Why is that? What this Bhikkhuni says is not in accordance with the Dhamma, is not in accordance with the Vinaya. Sisters! Do not desire to break up the Sangha in concord, but desire to be in concord with the Sangha. Sisters! Being in concord with the Sangha, rejoicing without dispute, learning under the same teacher, like milk and water mixed together, there is growth and abiding in comfort in the Dhamma and Vinaya of the Buddha.' If that Bhikkhuni, when admonishing those Bhikkhunis, they persist in it, that Bhikkhuni should admonish them up to three times,

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舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「若比丘尼，依城邑、若村落住，污他家，行惡行。行惡行，亦見亦聞；污他家，亦見亦聞。是比丘尼諫彼比丘尼言：『大姊！汝污他家，行惡行。行惡行，亦見亦聞；污他家，亦見亦聞。大姊！汝污他家，行惡行，今可離此村落去，不須住此。』彼比丘尼語此比丘尼作是言：『大姊！諸比丘尼有愛、有恚、有怖、有癡，有如是同罪比丘尼，有驅者，有不驅者。』是諸比丘尼語彼比丘尼言：『大姊！莫作是語：「有愛、有恚、有怖、有癡。」亦莫言：「有如是同罪比丘尼，有驅者，有不驅者。」何以故？而諸比丘尼不愛、不恚、不怖、不癡，有如是同罪比丘尼，有驅者，有不驅者。大姊！污他家，行惡行。行惡行，亦見亦聞；污他家，亦見亦聞。』是比丘尼諫彼比丘尼時，堅持不捨。是比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「若比丘尼，惡性不受人語，于戒法中，諸比丘尼如法諫已，自身不受諫語，言：『大姊！汝莫向我說若好、若惡，我亦不向汝說若好、若惡。諸大姊止！莫諫我。』是比丘尼當諫彼比丘尼言：『大姊！汝莫自身不受諫語。大姊！自身當受諫語。大姊如

【現代漢語翻譯】 現代漢語譯本 因此事，乃至勸諫三次，捨棄此行為是好的。不捨棄此行為的比丘尼，觸犯僧伽婆尸沙罪，應被驅逐。

『若有比丘尼，依附城鎮或村落居住，玷污他人家庭，做出惡劣行為。她的惡劣行為，有人親眼所見或有所耳聞；她玷污他人家庭的行為，也有人親眼所見或有所耳聞。有比丘尼勸誡她說：『大姐！你玷污他人家庭，做出惡劣行為。你的惡劣行為，有人親眼所見或有所耳聞；你玷污他人家庭的行為，也有人親眼所見或有所耳聞。大姐！你玷污他人家庭，做出惡劣行為，現在應該離開這個村落，不應該住在這裡。』那比丘尼對勸誡她的比丘尼說：『大姐！有些比丘尼因為愛、因為恨、因為害怕、因為愚癡，對於同樣犯錯的比丘尼，有的驅逐，有的不驅逐。』這些比丘尼對比丘尼說：『大姐！不要說這樣的話：「因為愛、因為恨、因為害怕、因為愚癡。」也不要說：「對於同樣犯錯的比丘尼，有的驅逐，有的不驅逐。」為什麼呢？因為比丘尼們不會因為愛、不會因為恨、不會因為害怕、不會因為愚癡，對於同樣犯錯的比丘尼，有的驅逐，有的不驅逐。大姐！你玷污他人家庭，做出惡劣行為。你的惡劣行為，有人親眼所見或有所耳聞；你玷污他人家庭的行為，也有人親眼所見或有所耳聞。』當比丘尼勸誡她時，她堅持不捨棄惡行。這位比丘尼應該被勸諫三次，捨棄此事。乃至勸諫三次，捨棄此行為是好的。不捨棄此行為的比丘尼，觸犯僧伽婆尸沙罪，應被驅逐。

『若有比丘尼，性情惡劣，不接受別人的勸告，在戒律方面，其他比丘尼如法勸誡后，她自身不接受勸誡，說：『大姐！你不要對我說好或壞，我也不會對你說好或壞。各位大姐請停止！不要勸誡我。』這位比丘尼應當勸誡她說：『大姐！你不要自身不接受勸誡。大姐！自身應當接受勸誡。大姐，你應該...

【English Translation】 English version Having abandoned this matter, even after three admonishments, it is good if she abandons it. If a Bhikkhuni (female monastic) does not abandon it, that Bhikkhuni commits an offense requiring expulsion, a Sanghadisesa (formal meeting of the Sangha).

『If a Bhikkhuni (female monastic) dwells dependent on a town or village, and she pollutes another's family, engaging in evil conduct. Her evil conduct is both seen and heard; her polluting of another's family is both seen and heard. The Bhikkhunis admonish that Bhikkhuni, saying: 『Sister! You pollute another's family, engaging in evil conduct. Your evil conduct is both seen and heard; your polluting of another's family is both seen and heard. Sister! You pollute another's family, engaging in evil conduct; now, you should leave this village and not dwell here.』 That Bhikkhuni says to the Bhikkhunis: 『Sisters! Some Bhikkhunis (female monastics) have love, have hate, have fear, have delusion; some Bhikkhunis who have committed the same offense are expelled, and some are not expelled.』 The Bhikkhunis say to that Bhikkhuni: 『Sister! Do not speak in this way: 「Have love, have hate, have fear, have delusion.」 And do not say: 「Some Bhikkhunis who have committed the same offense are expelled, and some are not expelled.」 Why is that? Because the Bhikkhunis do not have love, do not have hate, do not have fear, do not have delusion; some Bhikkhunis who have committed the same offense are expelled, and some are not expelled. Sister! You pollute another's family, engaging in evil conduct. Your evil conduct is both seen and heard; your polluting of another's family is both seen and heard.』 When the Bhikkhunis admonish that Bhikkhuni, she persists and does not abandon the evil conduct. That Bhikkhuni should be admonished three times to abandon this matter. Even after three admonishments, it is good if she abandons it. If a Bhikkhuni does not abandon it, that Bhikkhuni commits an offense requiring expulsion, a Sanghadisesa (formal meeting of the Sangha).

『If a Bhikkhuni (female monastic) is of a wicked nature and does not accept the words of others, and when the Bhikkhunis have duly admonished her regarding the precepts, she herself does not accept the admonishment, saying: 『Sister! Do not speak to me of good or evil, and I will not speak to you of good or evil. Sisters, stop! Do not admonish me.』 That Bhikkhuni should be admonished by the Bhikkhunis, saying: 『Sister! Do not yourself not accept admonishment. Sister! You yourself should accept admonishment. Sister, you should...』

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法諫諸比丘尼，諸比丘尼亦當如法諫大姊。如是佛弟子眾，得增益展轉相諫，展轉相教，展轉懺悔。』是比丘尼如是諫時，堅持不捨。是比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「若比丘尼，相親近住，共作惡行，惡聲流佈，展轉共相覆罪。是比丘尼當諫彼比丘尼言：『大姊！汝等莫相親近，共作惡行，惡聲流佈，共相覆罪。汝等若不相親近，于佛法中，得增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨。是比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「若比丘尼，僧為作呵諫時，余比丘尼，教作如是言：『汝等莫別住，當共住！我亦見余比丘尼不別住，共作惡行，惡聲流佈，共相覆罪。僧以恚故，教汝別住。』是比丘尼應諫彼比丘尼言：『大姊！汝莫教余比丘尼言：「汝等莫別住，我亦見余比丘尼共住，共作惡行，惡聲流佈，共相覆罪。僧以恚故，教汝別住。」今正有此二比丘尼共住，共作惡行，惡聲流佈，共相覆罪，更無有餘。若此比丘尼別住，于佛法中，有增益安樂住。』是比丘尼諫彼比丘尼時，堅持不捨。是比丘尼應三諫，令舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧

【現代漢語翻譯】 現代漢語譯本： 佛陀教導眾比丘尼，比丘尼也應當如法勸諫大姊（年長的比丘尼）。這樣，佛陀的弟子們就能增長善法，互相勸諫，互相教導，互相懺悔。』如果比丘尼這樣勸諫時，對方仍然堅持不改，這位比丘尼應當勸諫三次，讓她放棄這種行為。直到勸諫三次，如果放棄了就好。如果不放棄，這位比丘尼就犯了三種應當被捨棄的罪，僧伽婆尸沙（僧殘罪）。 『如果比丘尼們，互相親近居住，一起做惡行，壞名聲傳播開來，互相掩蓋罪過。這位比丘尼應當勸諫那些比丘尼說：『大姊們！你們不要互相親近，一起做惡行，壞名聲傳播開來，互相掩蓋罪過。你們如果不互相親近，在佛法中，就能增長善法，安樂居住。』如果比丘尼勸諫那些比丘尼時，她們仍然堅持不改，這位比丘尼應當勸諫三次，讓她們放棄這種行為。直到勸諫三次，如果放棄了就好。如果不放棄，這位比丘尼就犯了三種應當被捨棄的罪，僧伽婆尸沙（僧殘罪）。 『如果比丘尼，僧團正在對她進行呵責勸諫時，其他的比丘尼，教唆她說：『你們不要分開居住，應當一起居住！我也看到其他的比丘尼沒有分開居住，一起做惡行，壞名聲傳播開來，互相掩蓋罪過。僧團因為嗔恚的緣故，才教你們分開居住。』這位比丘尼應當勸諫那位比丘尼說：『大姊！你不要教唆其他的比丘尼說：「你們不要分開居住，我也看到其他的比丘尼一起居住，一起做惡行，壞名聲傳播開來，互相掩蓋罪過。僧團因為嗔恚的緣故，才教你們分開居住。」現在正是因為有這兩位比丘尼一起居住，一起做惡行，壞名聲傳播開來，互相掩蓋罪過，再沒有其他的了。如果這兩位比丘尼分開居住，在佛法中，就能增長善法，安樂居住。』如果比丘尼勸諫那位比丘尼時，她仍然堅持不改，這位比丘尼應當勸諫三次，讓她放棄這種行為。直到勸諫三次，如果放棄了就好。如果不放棄，這位比丘尼就犯了三種應當被捨棄的罪，僧伽

【English Translation】 English version: The Buddha instructed the Bhikkhunis (female monastic), 'Bhikkhunis should also admonish the elder Bhikkhunis according to the Dharma. In this way, the Buddha's disciples can increase in virtue, admonish each other, teach each other, and confess to each other.' If a Bhikkhuni, when admonishing in this way, is met with persistent refusal, that Bhikkhuni should admonish three times, urging the abandonment of this behavior. Up to three admonishments, abandonment is good. If there is no abandonment, that Bhikkhuni commits an offense requiring expulsion, Sanghadisesa (an offense requiring a meeting of the Sangha). 『If Bhikkhunis live in close association, engaging in evil conduct together, with bad reputations spreading, and mutually concealing their offenses, that Bhikkhuni should admonish those Bhikkhunis, saying: 「Sisters! Do not live in close association, engaging in evil conduct together, with bad reputations spreading, and mutually concealing your offenses. If you do not live in close association, you will increase in virtue and dwell in peace within the Buddha's Dharma.」』 If a Bhikkhuni, when admonishing those Bhikkhunis, is met with persistent refusal, that Bhikkhuni should admonish three times, urging the abandonment of this behavior. Up to three admonishments, abandonment is good. If there is no abandonment, that Bhikkhuni commits an offense requiring expulsion, Sanghadisesa (an offense requiring a meeting of the Sangha). 『If a Bhikkhuni is being admonished by the Sangha (the monastic community), and other Bhikkhunis instruct her, saying: 「Do not live separately, you should live together! I have also seen other Bhikkhunis not living separately, engaging in evil conduct together, with bad reputations spreading, and mutually concealing their offenses. The Sangha, out of anger, is instructing you to live separately.」』 That Bhikkhuni should admonish that Bhikkhuni, saying: 「Sister! Do not instruct other Bhikkhunis, saying: 『Do not live separately, I have also seen other Bhikkhunis living together, engaging in evil conduct together, with bad reputations spreading, and mutually concealing their offenses. The Sangha, out of anger, is instructing you to live separately.』 It is precisely because these two Bhikkhunis are living together, engaging in evil conduct together, with bad reputations spreading, and mutually concealing their offenses, and there are no others. If these two Bhikkhunis live separately, they will increase in virtue and dwell in peace within the Buddha's Dharma.」』 If a Bhikkhuni, when admonishing that Bhikkhuni, is met with persistent refusal, that Bhikkhuni should admonish three times, urging the abandonment of this behavior. Up to three admonishments, abandonment is good. If there is no abandonment, that Bhikkhuni commits an offense requiring expulsion, Sangha

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伽婆尸沙。

「若比丘尼，趣以一小事瞋恚不喜，便作是語：『我舍佛、舍法、舍僧。不獨有此沙門釋子，亦更有餘沙門、婆羅門、修梵行者，我等亦可於彼修梵行。』是比丘尼當諫彼比丘尼言：『大姊！汝莫趣以一小事瞋恚不喜，便作是語：「我舍佛、舍法、舍僧。不獨有此沙門釋子，亦更有餘沙門、婆羅門、修梵行者。我等亦可於彼修梵行。」』若是比丘尼諫彼比丘尼時，堅持不捨。彼比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「若比丘尼，喜斗諍，不善憶持諍事，后瞋恚，作是語：『僧有愛、有恚、有怖、有癡。』是比丘尼應諫彼比丘尼言：『妹！汝莫喜斗諍，不善憶持諍事，后瞋恚，作是語：「僧有愛、有恚、有怖、有癡。」而僧不愛、不恚、不怖、不癡；汝自有愛、有恚、有怖、有癡。』是比丘尼諫彼比丘尼時，堅持不捨。彼比丘尼應三諫，舍此事故。乃至三諫，舍者善。不捨者，是比丘尼犯三法應舍，僧伽婆尸沙。

「諸大姊！我已說十七僧伽婆尸沙法，九初犯罪，八乃至三諫。若比丘尼犯一一法，應半月二部僧中行摩那埵。行摩那埵已，余有出罪，應二部四十人僧中，出是比丘尼罪。若少一人，不滿四十眾，出是比丘尼罪，是比丘

【現代漢語翻譯】 現代漢語譯本 伽婆尸沙（Sanghāvaśeṣa，僧殘）：

『如果比丘尼因為一件小事生氣不高興，就說：『我捨棄佛、捨棄法、捨棄僧。不只有這些沙門釋子（Śākyaputra-śramaṇa，釋迦之子出家人），還有其他的沙門、婆羅門、修行梵行的人，我們也可以在他們那裡修行梵行。』這位比丘尼應當勸誡那位比丘尼說：『大姐！你不要因為一件小事生氣不高興，就說：「我捨棄佛、捨棄法、捨棄僧。不只有這些沙門釋子，還有其他的沙門、婆羅門、修行梵行的人。我們也可以在他們那裡修行梵行。」』如果這位比丘尼勸誡那位比丘尼時，她堅持不放棄這種說法，那麼這位比丘尼應該勸誡她三次，讓她放棄這種行為。直到勸誡三次，放棄了就好。如果不放棄，這位比丘尼就犯了僧殘罪，應當被僧團除罪。

『如果比丘尼喜歡爭鬥，不能好好記住爭論的事情，之後又生氣，就說：『僧團有愛、有恨、有害怕、有愚癡。』這位比丘尼應當勸誡那位比丘尼說：『妹妹！你不要喜歡爭鬥，不能好好記住爭論的事情，之後又生氣，就說：「僧團有愛、有恨、有害怕、有愚癡。」而僧團沒有愛、沒有恨、沒有害怕、沒有愚癡；是你自己有愛、有恨、有害怕、有愚癡。』如果這位比丘尼勸誡那位比丘尼時，她堅持不放棄這種說法，那麼這位比丘尼應該勸誡她三次，讓她放棄這種行為。直到勸誡三次，放棄了就好。如果不放棄，這位比丘尼就犯了僧殘罪，應當被僧團除罪。

『各位大姐！我已經說了十七條僧殘法，九條是初犯，八條是直到勸誡三次。如果比丘尼犯了其中任何一條，應該在兩個僧團中進行半個月的摩那埵（Mānatta，懺悔期）。完成摩那埵后，如果還有出罪的機會，應該在兩個僧團四十人的僧團中，為這位比丘尼出罪。如果少一個人，不滿四十人，為這位比丘尼出罪，那麼這位比丘尼

【English Translation】 English version Sanghāvaśeṣa:

'If a Bhikkhuni (Bhikkhunī, Buddhist nun), due to a small matter, becomes angry and displeased, and then says: 'I renounce the Buddha, I renounce the Dharma, I renounce the Sangha. Not only are there these Śākyaputra-śramaṇas (Śākyaputra-śramaṇa, ascetic sons of the Sakyas), but there are also other śramaṇas, Brahmins, and those who practice the holy life; we can also practice the holy life with them.' That Bhikkhuni should admonish that Bhikkhuni, saying: 'Sister! Do not, due to a small matter, become angry and displeased, and then say: "I renounce the Buddha, I renounce the Dharma, I renounce the Sangha. Not only are there these Śākyaputra-śramaṇas, but there are also other śramaṇas, Brahmins, and those who practice the holy life. We can also practice the holy life with them."' If that Bhikkhuni, when admonishing that Bhikkhuni, persists and does not abandon this view, then that Bhikkhuni should be admonished three times to abandon this behavior. Up to three admonishments, abandoning it is good. If she does not abandon it, that Bhikkhuni commits an offense requiring suspension, a Sanghāvaśeṣa.

'If a Bhikkhuni enjoys quarreling, does not properly remember the matters of dispute, and afterwards becomes angry, saying: 'The Sangha has love, has hatred, has fear, has delusion.' That Bhikkhuni should admonish that Bhikkhuni, saying: 'Sister! Do not enjoy quarreling, do not properly remember the matters of dispute, and afterwards become angry, saying: "The Sangha has love, has hatred, has fear, has delusion." But the Sangha does not have love, does not have hatred, does not have fear, does not have delusion; it is you who have love, have hatred, have fear, have delusion.' If that Bhikkhuni, when admonishing that Bhikkhuni, persists and does not abandon this view, then that Bhikkhuni should be admonished three times to abandon this behavior. Up to three admonishments, abandoning it is good. If she does not abandon it, that Bhikkhuni commits an offense requiring suspension, a Sanghāvaśeṣa.

'Sisters! I have now spoken of the seventeen Sanghāvaśeṣa rules, nine for the first offense, and eight up to three admonishments. If a Bhikkhuni commits any one of these rules, she should undergo Mānatta (Mānatta, probation) for half a month in both Sanghas. Having completed Mānatta, if there is an opportunity for absolution, the Bhikkhuni should be absolved of her offense in a Sangha of forty members from both Sanghas. If there is one person less, not fulfilling the quorum of forty, and the Bhikkhuni is absolved of her offense, then that Bhikkhuni

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尼罪不得除，諸比丘尼亦可呵。此是時。

「今問諸大姊：是中清凈不？(如是至三)。

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！是三十尼薩耆波逸提法，半月半月說，戒經中來。

「若比丘尼，衣已竟，迦絺那衣已舍，畜長衣，經十日不凈施，得持。若過，尼薩耆波逸提。

「若比丘尼，衣已竟，迦絺那衣已舍，五衣中，若離一一衣異處宿，經一夜，除僧羯磨，尼薩耆波逸提。

「若比丘尼，衣已竟，迦絺那衣已舍，若得非時衣，欲須便受，受已疾疾成衣。若足者善；若不足者，得畜一月，為滿足故。若過畜者，尼薩耆波逸提。

「若比丘尼，從非親里居士、居士婦乞衣，除余時，尼薩耆波逸提。是中時者：若奪衣、失衣、燒衣、漂衣，是名時。

「若比丘尼，奪衣、失衣、燒衣、漂衣，是非親里居士、若居士婦自恣請，多與衣，是比丘尼當知足受衣。若過者，尼薩耆波逸提。

「若居士、居士婦為比丘尼辦衣價：『具如是衣價，與某甲比丘尼。』是比丘尼先不受自恣請，到居士家，作如是說：『善哉，居士！為我辦如是如是衣價與我。』為好故，若得衣者，尼薩耆波逸提。

「若二居士、居士婦與比丘尼辦衣價：『我曹辦如是

【現代漢語翻譯】 現代漢語譯本 尼的罪過不能被消除，其他的比丘尼也可以指責她。這是適當的時機。

現在問各位大姊：這裡清凈嗎？（像這樣重複三次）。

各位大姊！這裡清凈，因為大家默然不語。這件事就這樣記住。

各位大姊！這三十條尼薩耆波逸提法（Nissaggiya Pacittiya，需要捨棄物品后懺悔的戒律），每半個月誦說一次，出自戒經之中。

如果比丘尼（Bhikkhuni，女性出家眾）在縫製衣服完畢，並且已經結束了迦絺那衣（Kathina，雨季安居結束後分發的布料）的功德期后，儲存過長的衣服，超過十天沒有佈施出去，是可以允許持有的。如果超過這個期限，就犯了尼薩耆波逸提。

如果比丘尼在縫製衣服完畢，並且已經結束了迦絺那衣的功德期后，五衣（五種規定的衣服）中的任何一件離開其他衣服單獨放置過夜，除非有僧團的羯磨（Sanghakamma，僧團的正式決議），否則就犯了尼薩耆波逸提。

如果比丘尼在縫製衣服完畢，並且已經結束了迦絺那衣的功德期后，得到了非時之衣（不在規定時間內獲得的衣服），應該在需要的時候接受，接受后迅速製作成衣服。如果足夠了就好；如果不夠，可以儲存一個月，爲了補足所需。如果超過期限儲存，就犯了尼薩耆波逸提。

如果比丘尼向非親屬的居士（居士，在家信徒）、居士婦乞討衣服，除非在特殊情況下，否則就犯了尼薩耆波逸提。這裡所說的特殊情況是指：衣服被奪走、丟失、燒燬、漂走，這些情況被稱為『時』。

如果比丘尼的衣服被奪走、丟失、燒燬、漂走，非親屬的居士或居士婦主動邀請她，並給予過多的衣服，這位比丘尼應當知道適量接受。如果接受過多，就犯了尼薩耆波逸提。

如果居士、居士婦為比丘尼準備了衣價（購買衣服的錢）：『準備了這些衣價，給某某比丘尼。』這位比丘尼事先沒有接受邀請，卻到居士家，這樣說：『善哉，居士！為我準備這些這些衣價給我。』爲了得到更好的衣服，如果因此得到了衣服，就犯了尼薩耆波逸提。

如果有兩位居士、居士婦為比丘尼準備衣價：『我們一起準備這些衣價

【English Translation】 English version Her offense cannot be removed, and other bhikkhunis (Bhikkhuni, female monastic) can also reproach her. This is the appropriate time.

Now I ask you, venerable sisters: Are you pure in this matter? (Repeat this three times).

Venerable sisters! You are pure in this matter because you remain silent. Remember this matter as such.

Venerable sisters! These are the thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, offenses requiring forfeiture and confession) rules, recited every half-month, which come from the Patimokkha (Patimokkha, monastic code).

If a bhikkhuni, after her robe is finished and the Kathina (Kathina, robe-offering ceremony) robe distribution is over, keeps an extra robe for more than ten days without giving it away, it is permissible to keep it. If she keeps it longer, it is a Nissaggiya Pacittiya offense.

If a bhikkhuni, after her robe is finished and the Kathina robe distribution is over, allows any one of her five robes (five prescribed robes) to be separated from the others and stay overnight in a different place, except with the Sanghakamma (Sanghakamma, formal act of the Sangha), it is a Nissaggiya Pacittiya offense.

If a bhikkhuni, after her robe is finished and the Kathina robe distribution is over, receives an untimely robe (robe received outside the prescribed time), she should accept it when needed and quickly make it into a robe. If it is sufficient, that is good; if it is not sufficient, she may keep it for one month to complete it. If she keeps it longer, it is a Nissaggiya Pacittiya offense.

If a bhikkhuni asks for a robe from a non-relative householder (householder, lay devotee) or a householder's wife, except at the proper time, it is a Nissaggiya Pacittiya offense. The proper time is when a robe is taken away, lost, burned, or washed away; this is called 'the time'.

If a bhikkhuni's robe is taken away, lost, burned, or washed away, and a non-relative householder or householder's wife invites her and offers her many robes, the bhikkhuni should know to accept a sufficient amount. If she accepts more, it is a Nissaggiya Pacittiya offense.

If a householder or householder's wife provides robe-money for a bhikkhuni, saying, 'Here is robe-money for so-and-so bhikkhuni,' and the bhikkhuni, not having been previously invited, goes to the householder's house and says, 'Good sir, please provide me with such-and-such robe-money,' for the sake of getting a better robe, if she obtains the robe, it is a Nissaggiya Pacittiya offense.

If two householders or householder's wives provide robe-money for a bhikkhuni, saying, 'We are providing this robe-money together'

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衣價，與某甲比丘尼。』是比丘尼先不受自恣請，到二居士家，作如是言：『善哉，居士！辦如是如是衣價，與我共作一衣。』為好故，若得衣，尼薩耆波逸提。

「若比丘尼，若王、若大臣、若婆羅門、若居士、居士婦，遣使為比丘尼送衣價：『持如是衣價，與某甲比丘尼。』彼使至比丘尼所語言：『阿姨！為汝送衣價，受取。』是比丘尼語彼使如是言：『我不應受此衣價，我若須衣，合時、清凈，當受。』彼使語比丘尼言：『阿姨！有執事人不？』須衣比丘尼言：『有！若僧伽藍民、若優婆塞，此是比丘尼執事人，常為比丘尼執事。』彼使至執事人所，與衣價已，還到比丘尼所，如是言：『阿姨！所示某甲執事人，我已與衣價。大姊！知時，往彼當得衣。』比丘尼若須衣者，當往彼執事人所，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，得衣者善。若不得衣，過是求得衣者，尼薩耆波逸提。若不得衣，隨使所來處，若自往、若遣使往，語言：『汝先遣使持衣價與某甲比丘尼，是比丘尼竟不得。汝還取，莫使失，此是時。』

「若比丘尼，自取金、銀、若錢，若教人取、若口可受，尼薩耆波逸

【現代漢語翻譯】 現代漢語譯本：如果某位比丘尼向某甲比丘尼索要衣價，這位比丘尼先不接受自恣請（指在自恣日接受他人的佈施請求），而是到兩位居士家，這樣說：『善哉，居士！請準備好這些衣價，和我一起做一件衣服。』爲了貪圖好的衣服，如果得到了衣服，就犯了尼薩耆波逸提（捨墮）。 如果比丘尼，無論是國王、大臣、婆羅門、居士、居士婦，派遣使者為比丘尼送衣價：『拿著這些衣價，交給某甲比丘尼。』那使者到了比丘尼那裡，說：『阿姨！為您送來衣價，請您收下。』這位比丘尼對使者這樣說：『我不應該接受這衣價，如果我需要衣服，在合適的時候、清凈的情況下，我會接受。』使者對比丘尼說：『阿姨！有執事人（指負責處理事務的人）嗎？』需要衣服的比丘尼說：『有！無論是僧伽藍民（寺院的居民）、還是優婆塞（男居士），這些人是比丘尼的執事人，經常為比丘尼處理事務。』使者到執事人那裡，把衣價交給他后，回到比丘尼那裡，這樣說：『阿姨！您所指示的某甲執事人，我已經把衣價交給他了。大姊！知道時間后，去他那裡就能得到衣服。』比丘尼如果需要衣服，應當去執事人那裡，反覆兩三次說：『我需要衣服。』如果反覆兩三次提醒后，得到了衣服就好；如果沒有得到衣服，就四次、五次、六次在執事人面前默默站立，讓他憶念。如果四次、五次、六次在執事人面前默默站立，得到了衣服就好。如果沒有得到衣服，超過這個次數再去求得衣服，就犯了尼薩耆波逸提（捨墮）。如果沒有得到衣服，就到使者來的地方，或者自己去、或者派使者去，說：『你先前派使者送衣價給某甲比丘尼，這位比丘尼最終沒有得到。你拿回去吧，不要讓它損失，現在是時候了。』 如果比丘尼，自己拿取金、銀、或者錢，或者教人拿取、或者口頭允許接受，就犯了尼薩耆波逸提（捨墮）。

【English Translation】 English version: If a Bhikkhuni asks for the price of a robe from a certain Bhikkhuni named 'So-and-so,' and this Bhikkhuni does not first accept the Pavarana invitation (referring to accepting offerings on Pavarana Day), but goes to the homes of two laypeople and says: 'Excellent, laypeople! Please prepare such-and-such a price for a robe, and let us make a robe together for me.' If she obtains the robe because of her desire for a good robe, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If a Bhikkhuni, whether it be a king, a minister, a Brahmin, a layperson, or a laywoman, sends a messenger to deliver the price of a robe to a Bhikkhuni, saying: 'Take this price of a robe and give it to Bhikkhuni 'So-and-so'.' When that messenger arrives at the Bhikkhuni's place, he says: 'Ayya (term of respect for a Bhikkhuni)! I have brought the price of a robe for you; please accept it.' The Bhikkhuni should say to the messenger: 'I should not accept this price of a robe. If I need a robe, I will accept it at the appropriate time and in a pure manner.' The messenger says to the Bhikkhuni: 'Ayya! Is there a steward (someone responsible for handling affairs)?' The Bhikkhuni who needs a robe says: 'Yes! Whether it be a resident of the Sangharama (monastery) or an Upasaka (male lay devotee), these are the Bhikkhuni's stewards, and they regularly handle affairs for the Bhikkhuni.' The messenger goes to the steward, gives him the price of the robe, and then returns to the Bhikkhuni, saying: 'Ayya! The steward 'So-and-so' whom you indicated, I have given him the price of the robe. Sister! When you know the time, go to him and you will obtain the robe.' If the Bhikkhuni needs a robe, she should go to the steward and say two or three times: 'I need a robe.' If, after reminding him two or three times, she obtains the robe, that is good. If she does not obtain the robe, she should stand silently before the steward four, five, or six times, so that he remembers. If, after standing silently before the steward four, five, or six times, she obtains the robe, that is good. If she does not obtain the robe, and she seeks to obtain the robe beyond this number of times, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If she does not obtain the robe, she should go to the place from which the messenger came, either by herself or by sending a messenger, and say: 'You previously sent a messenger with the price of a robe to Bhikkhuni 'So-and-so,' but this Bhikkhuni ultimately did not receive it. Take it back, do not let it be lost; now is the time.' If a Bhikkhuni takes gold, silver, or money herself, or instructs someone else to take it, or verbally consents to receive it, she commits a Nissaggiya Pacittiya (an offense entailing forfeiture).

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提。

「若比丘尼，種種買賣寶物者，尼薩耆波逸提。

「若比丘尼，種種販賣者，尼薩耆波逸提。

「若比丘尼，缽減五綴不漏，更求新缽，為好故，尼薩耆波逸提。是比丘尼當持此缽，于尼眾中舍，從次第貿至下坐，以下坐缽與此比丘尼言：『妹！持此缽，乃至破，此是時。』

「若比丘尼，自求縷，使非親里織師織作衣者，尼薩耆波逸提。

「若比丘尼，居士、居士婦使織師為比丘尼織作衣，彼比丘尼先不受自恣請，便往到彼所語織師言：『此衣為我織，極好織，令廣、長、堅、致，齊整好，我當少多與汝價。』若比丘尼與價，乃至一食，得衣者，尼薩耆波逸提。

「若比丘尼，與比丘尼衣已，后瞋恚，若自奪、若教人奪取：『還我衣來，不與汝。』是比丘尼應還衣；彼取衣者，尼薩耆波逸提。

「若諸病比丘尼，畜藥：酥、油、生酥、蜜、石蜜，得食殘宿，乃至七日得服。若過七日服，尼薩耆波逸提。

「若比丘尼，十日未滿夏三月，若有急施衣，比丘尼知是急施衣，應受；受已乃至衣時應畜。若過畜者，尼薩耆波逸提。

「若比丘尼，知物向僧，自求入己者，尼薩耆波逸提。

「若比丘尼，欲索是，更索彼者，尼薩耆波逸提。

「若

【現代漢語翻譯】 現代漢語譯本 提。

『如果比丘尼（Bhikkhuni，女性出家人）以各種方式買賣寶物，犯捨墮（Nissaggiya Pacittiya）。』

『如果比丘尼以各種方式進行販賣，犯捨墮。』

『如果比丘尼的缽（patra，食器）少於五個補綴且不漏水，卻爲了美觀而尋求新的缽，犯捨墮。這位比丘尼應當拿著這個缽，在比丘尼僧團中捨棄，從次第交換到下座的比丘尼，以下座的比丘尼將缽交給這位比丘尼說：「師妹！拿著這個缽，直到它破損，這才是合適的。」』

『如果比丘尼自己尋求線，讓非親屬的織工織布做衣服，犯捨墮。』

『如果比丘尼讓在家男居士（upasaka）或女居士（upasika）讓織工為比丘尼織布做衣服，這位比丘尼事先沒有接受自恣請（pavāraṇā，邀請），就前往織工處對織工說：「這件衣服為我織，要織得非常好，要寬、長、結實、細密、齊整好看，我應當或多或少地給你工錢。」如果比丘尼給了工錢，哪怕是一餐飯的價值，而得到了衣服，犯捨墮。』

『如果比丘尼把衣服給了另一位比丘尼后，後來生氣了，或者自己奪回，或者教唆別人奪回：「還我衣服來，不給你了。」這位比丘尼應該歸還衣服；那個取回衣服的人，犯捨墮。』

『如果生病的比丘尼，儲存藥物：酥油（ghī），油（tela），生酥（navanīta），蜜（madhu），石蜜（sakkharā），可以食用隔夜的剩餘食物，乃至七天內可以服用。如果超過七天服用，犯捨墮。』

『如果比丘尼，在雨季安居（vassa）三個月開始前十天，如果有緊急施捨的衣服，比丘尼知道是緊急施捨的衣服，應該接受；接受后乃至可以穿衣服的時候都可以儲存。如果超過時間儲存，犯捨墮。』

『如果比丘尼，知道某物是供養僧團的，卻自己要求歸為己有，犯捨墮。』

『如果比丘尼，想要索取這個，又索取那個，犯捨墮。』

『如果

【English Translation】 English version The following.

'If a Bhikkhuni (female monastic), engages in various kinds of buying and selling of treasures, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'

'If a Bhikkhuni engages in various kinds of trading, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni's bowl (patra, eating vessel) has fewer than five patches and does not leak, but she seeks a new bowl for the sake of beauty, it is a Nissaggiya Pacittiya. This Bhikkhuni should relinquish this bowl in the Bhikkhuni Sangha (community), exchanging it in order down to the junior Bhikkhuni, and the junior Bhikkhuni should give the bowl to this Bhikkhuni, saying: 'Sister! Keep this bowl until it breaks; this is appropriate.''

'If a Bhikkhuni seeks thread herself and has a weaver who is not a relative weave cloth for a robe, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni has a male lay follower (upasaka) or a female lay follower (upasika) have a weaver weave cloth for a robe for the Bhikkhuni, and that Bhikkhuni, without first accepting an invitation for pavāraṇā (invitation), goes to the weaver and says: 'Weave this robe for me, weave it very well, make it wide, long, strong, dense, neat, and beautiful; I will give you a little or a lot of payment.' If the Bhikkhuni gives payment, even the value of one meal, and obtains the robe, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni has given a robe to another Bhikkhuni, and later becomes angry, either takes it back herself or instructs others to take it back: 'Return my robe, I will not give it to you.' That Bhikkhuni should return the robe; the one who takes back the robe commits a Nissaggiya Pacittiya.'

'If sick Bhikkhunis store medicines: ghee (ghī), oil (tela), fresh butter (navanīta), honey (madhu), rock sugar (sakkharā), they may consume leftover food from the previous night, and may take them for up to seven days. If they take them after seven days, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni, ten days before the full three months of the rainy season retreat (vassa), if there is an urgently offered robe, the Bhikkhuni, knowing it is an urgently offered robe, should accept it; having accepted it, she may keep it until the time when robes are allowed. If she keeps it beyond that time, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni, knowing that something is intended for the Sangha (community), seeks to have it for herself, it is a Nissaggiya Pacittiya.'

'If a Bhikkhuni, wanting to ask for this, asks for that instead, it is a Nissaggiya Pacittiya.'

'If

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比丘尼，知檀越所為僧施異，回作余用者，尼薩耆波逸提。

「若比丘尼，所為施物異，自求為僧，回作余用者，尼薩耆波逸提。

「若比丘尼，檀越所施物異，回作余用者，尼薩耆波逸提。

「若比丘尼，檀越所為施物異，自求為僧，回作余用者，尼薩耆波逸提。

「若比丘尼，畜長缽，尼薩耆波逸提。

「若比丘尼，多畜好色器者，尼薩耆波逸提。

「若比丘尼，許他比丘尼病衣，后不與者，尼薩耆波逸提。

「若比丘尼，以非時衣，受作時衣者，尼薩耆波逸提。

「若比丘尼，與比丘尼貿易衣，后瞋恚，還自奪取、若使人奪：『妹！還我衣來，我不與汝，汝衣屬汝，我衣還我。』者，尼薩耆波逸提。

「若比丘尼，乞重衣，齊價直四張㲲。過者，尼薩耆波逸提。

「若比丘尼，欲乞輕衣，極至價直兩張半㲲。過者，尼薩耆波逸提。

「諸大姊！我已說三十尼薩耆波逸提法。

「今問諸大姊：是中清凈不？(如是至三)。

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！是一百七十八波逸提法，半月半月說，戒經中來。

「若比丘尼，故妄語者，波逸提。

「若比丘尼，毀訾語，波逸提。

【現代漢語翻譯】 現代漢語譯本： 比丘尼（Bhikkhuni，女性出家人），如果知道信徒（檀越，Danyue）原本是為僧團提供的供養，卻將其挪作他用，犯捨墮（尼薩耆波逸提，Nissaggiya Pacittiya）。 如果比丘尼將原本指定用途的供養改變用途，自己要求供養給僧團，卻又挪作他用，犯捨墮。 如果比丘尼將信徒所施捨的物品改變用途，挪作他用，犯捨墮。 如果比丘尼將信徒原本指定用途的供養改變用途，自己要求供養給僧團，卻又挪作他用，犯捨墮。 如果比丘尼持有過多的缽，犯捨墮。 如果比丘尼擁有過多顏色鮮艷的器皿，犯捨墮。 如果比丘尼答應給其他比丘尼生病時穿的衣服，之後卻不給，犯捨墮。 如果比丘尼在非應時的時間接受制作應時衣服的請求，犯捨墮。 如果比丘尼與其他比丘尼交換衣服，之後又生氣，自己奪回或讓人奪回：『姐妹！還我衣服來，我不給你，你的衣服歸你，我的衣服還我。』犯捨墮。 如果比丘尼乞求貴重的衣服，價值超過四張㲲（一種毛織品），犯捨墮。 如果比丘尼想要乞求輕便的衣服，價值最多兩張半㲲，超過這個價值，犯捨墮。 各位大姐！我已經說了三十條捨墮法。 現在問各位大姐：在這之中是否清凈？（這樣問三次）。 各位大姐！因為大家默然，所以是清凈的。這件事就這樣記住。 各位大姐！這是一百七十八條波逸提法，每半個月誦說一次，出自戒經中。 如果比丘尼故意說謊，犯波逸提（Pacittiya）。 如果比丘尼說譭謗的話，犯波逸提。

【English Translation】 English version: If a Bhikkhuni (female monastic) knowing that a donor (Danyue) intended an offering for the Sangha (monastic community) diverts it for other uses, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a Bhikkhuni diverts an offering designated for a specific purpose, personally requests that it be offered to the Sangha, and then diverts it for other uses, it is a Nissaggiya Pacittiya. If a Bhikkhuni diverts an item donated by a donor for a specific purpose and uses it for other purposes, it is a Nissaggiya Pacittiya. If a Bhikkhuni diverts an offering intended by a donor for a specific purpose, personally requests that it be offered to the Sangha, and then diverts it for other uses, it is a Nissaggiya Pacittiya. If a Bhikkhuni possesses an excessive number of bowls, it is a Nissaggiya Pacittiya. If a Bhikkhuni possesses too many brightly colored utensils, it is a Nissaggiya Pacittiya. If a Bhikkhuni promises another Bhikkhuni clothing for when she is sick, but later does not give it, it is a Nissaggiya Pacittiya. If a Bhikkhuni accepts a request to make seasonal clothing at an inappropriate time, it is a Nissaggiya Pacittiya. If a Bhikkhuni exchanges clothing with another Bhikkhuni, and later becomes angry, taking it back herself or having someone else take it back: 『Sister! Return my clothing, I will not give it to you, your clothing is yours, return my clothing to me.』 it is a Nissaggiya Pacittiya. If a Bhikkhuni begs for expensive clothing, exceeding the value of four 'kattha' (㲲, a type of woolen fabric), it is a Nissaggiya Pacittiya. If a Bhikkhuni wishes to beg for light clothing, up to a value of two and a half 'kattha', exceeding this value, it is a Nissaggiya Pacittiya. Venerable Sisters! I have now recited the thirty Nissaggiya Pacittiya rules. Now I ask you, Venerable Sisters: Are you clear in this? (Repeat three times). Venerable Sisters! You are clear in this, because you are silent. Remember this matter thus. Venerable Sisters! These are the one hundred and seventy-eight Pacittiya rules, recited every half-month, coming from the Pratimoksha (戒經). If a Bhikkhuni deliberately lies, it is a Pacittiya. If a Bhikkhuni speaks slanderously, it is a Pacittiya.

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「若比丘尼，兩舌語，波逸提。

「若比丘尼，與男子同室宿者，波逸提。

「若比丘尼，共未受戒女人同一室宿，若過三宿，波逸提。

「若比丘尼，與未受具戒人共誦法者，波逸提。

「若比丘尼，知他有粗惡罪，向未受大戒人說，除僧羯磨，波逸提。

「若比丘尼，向未受大戒人說過人法，言：『我知是，我見是實。』者，波逸提。

「若比丘尼，與男子說法過五、六語，除有智女人，波逸提。

「若比丘尼，自掘地、若教人掘者，波逸提。

「若比丘尼，壞鬼神村者，波逸提。

「若比丘尼，妄作異語，惱他者，波逸提。

「若比丘尼，嫌罵者，波逸提。

「若比丘尼，取僧繩床、若木床、若臥具、坐褥，露地自敷、若教人敷；捨去，不自舉、不教人舉者，波逸提。

「若比丘尼，于僧房中，取僧臥具自敷、若教人敷，在中若坐、若臥；從彼處捨去，不自舉、不教人舉者，波逸提。

「若比丘尼，知比丘尼先住處，後來于中間強敷臥具止宿，念言：『彼若嫌迮者，自當避我去。』作如是因緣，非余，非威儀，波逸提。

「若比丘尼，瞋他比丘尼不喜，眾僧房中，自牽出、若教人牽出者，波逸提。

「若比丘

【現代漢語翻譯】 現代漢語譯本 「如果比丘尼（bhikkhuni，佛教女性出家眾）兩舌，說離間語，犯波逸提（payattika，一種輕罪）。 「如果比丘尼與男子同在一個房間過夜，犯波逸提。 「如果比丘尼與未受戒的女子同在一個房間過夜，如果超過三夜，犯波逸提。 「如果比丘尼與未受具足戒的人一起誦讀佛法，犯波逸提。 「如果比丘尼知道他人有粗惡的罪行，向未受具足戒的人說，除非是僧團羯磨（sanghakamma，僧團的事務處理），犯波逸提。 「如果比丘尼向未受具足戒的人說超凡的功德，說：『我知道這個，我看到這是真實的。』，犯波逸提。 「如果比丘尼與男子說法超過五六句話，除非是有智慧的女人在場，犯波逸提。 「如果比丘尼自己挖掘土地，或者教唆他人挖掘土地，犯波逸提。 「如果比丘尼破壞鬼神居住的村落，犯波逸提。 「如果比丘尼胡說八道，惱亂他人，犯波逸提。 「如果比丘尼嫌棄辱罵他人，犯波逸提。 「如果比丘尼拿走僧團的繩床、木床、臥具、坐墊，在露天的地方自己鋪設，或者教唆他人鋪設；離開時，不自己收起，也不教唆他人收起，犯波逸提。 「如果比丘尼在僧房中，拿走僧團的臥具自己鋪設，或者教唆他人鋪設，在上面或坐或臥；從那個地方離開時，不自己收起，也不教唆他人收起，犯波逸提。 「如果比丘尼知道有其他比丘尼先住在那裡，後來在中間強行鋪設臥具止宿，心想：『她如果嫌擁擠，自然會避開我離開。』因為這樣的原因，而不是其他原因，也不是爲了威儀，犯波逸提。 「如果比丘尼因為嗔恨其他比丘尼而不喜歡她，在眾僧房中，自己把她拉出去，或者教唆他人把她拉出去，犯波逸提。 「如果比丘尼……

【English Translation】 English version 『If a bhikkhuni (Buddhist nun), uses divisive speech, it is a payattika (minor offense). 『If a bhikkhuni sleeps in the same room with a man, it is a payattika. 『If a bhikkhuni sleeps in the same room with a woman who has not received ordination, if it is for more than three nights, it is a payattika. 『If a bhikkhuni recites the Dharma with a person who has not received full ordination, it is a payattika. 『If a bhikkhuni, knowing that another has a serious offense, tells it to someone who has not received full ordination, except for a sanghakamma (act of the Sangha), it is a payattika. 『If a bhikkhuni tells someone who has not received full ordination about supernormal qualities, saying: 『I know this, I see that this is true,』 it is a payattika. 『If a bhikkhuni speaks to a man for more than five or six sentences, except in the presence of a wise woman, it is a payattika. 『If a bhikkhuni digs the ground herself, or instructs another to dig, it is a payattika. 『If a bhikkhuni destroys a village inhabited by spirits, it is a payattika. 『If a bhikkhuni makes false statements, troubling others, it is a payattika. 『If a bhikkhuni is scornful and abusive, it is a payattika. 『If a bhikkhuni takes a rope bed, a wooden bed, bedding, or a seat cushion belonging to the Sangha, and spreads it out in an open space herself, or instructs another to spread it out; and when leaving, does not put it away herself, nor instruct another to put it away, it is a payattika. 『If a bhikkhuni, in a Sangha dwelling, takes bedding belonging to the Sangha and spreads it out herself, or instructs another to spread it out, and sits or lies on it; and when leaving that place, does not put it away herself, nor instruct another to put it away, it is a payattika. 『If a bhikkhuni knows that another bhikkhuni is already dwelling in a place, and later forcefully spreads out bedding and stays there, thinking: 『If she finds it too crowded, she will naturally avoid me and leave.』 Doing so for this reason, and not for any other reason, nor for the sake of decorum, it is a payattika. 『If a bhikkhuni, being angry with another bhikkhuni and disliking her, pulls her out of the Sangha dwelling herself, or instructs another to pull her out, it is a payattika. 『If a bhikkhuni...'

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尼，若在重閣上，脫腳繩床、若木床，若坐、若臥，波逸提。

「若比丘尼，知水有蟲，自用澆泥、若草、若教人澆者，波逸提。

「若比丘尼，作大房，戶扉窗牖及余莊飾具，指授覆苫齊二、三節。若過者，波逸提。

「若比丘尼，施一食處，無病比丘尼應一食，若過受者，波逸提。

「若比丘尼，別眾食，除余時，波逸提。余時者：病時、作衣時、若施衣時、道行時、船上時、大會時、沙門施食時，此是時。

「若比丘尼，至檀越家，慇勤請與餅、麨食。比丘尼欲須者，二、三缽應受，持至寺內，分與余比丘尼食。若比丘尼無病，過三缽受，持至寺中，不分與余比丘尼食者，波逸提。

「若比丘尼，非時食者，波逸提。

「若比丘尼，殘宿食啖者，波逸提。

「若比丘尼，不受食，及藥著口中，除水、及楊枝，波逸提。

「若比丘尼，先受請已，若前食、后食，行詣余家，不囑余比丘尼，除余時，波逸提。余時者：病時、作衣時、施衣時，此是時。

「若比丘尼，食家中有寶，強安坐者，波逸提。

「若比丘尼，食家中有寶，在屏處坐者，波逸提。

「若比丘尼，獨與男子露地一處共坐者，波逸提。

「若比丘尼，語比丘尼如

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（bhikkhuni，女性出家人）在重閣上，不小心從繩床、木床上掉下來，或者在坐著、躺著的時候掉下來，犯波逸提（pācittiya，一種輕罪）。』 『如果比丘尼知道水裡有蟲，自己用來澆泥土、草，或者教別人澆，犯波逸提。』 『如果比丘尼建造大房屋，對於門、窗戶以及其他裝飾，指示覆蓋屋頂的標準超過兩三節，超過了就犯波逸提。』 『如果比丘尼接受一個用餐地點提供的食物，沒有生病的比丘尼應該只吃一餐，如果接受超過一餐的食物，犯波逸提。』 『如果比丘尼私自分開大眾的食物，除了特殊情況，犯波逸提。特殊情況包括：生病時、做衣服時、佈施衣服時、路上行走時、在船上時、參加大型集會時、沙門（śrāmaṇa，出家修行者）佈施食物時，這些是特殊情況。』 『如果比丘尼到施主家，受到慇勤邀請給予餅、炒麵等食物。比丘尼如果需要，應該接受兩三個缽的量，帶回寺廟，分給其他比丘尼吃。如果沒有生病的比丘尼，接受超過三個缽的量，帶回寺廟后，不分給其他比丘尼吃，犯波逸提。』 『如果比丘尼在非規定的時間吃東西，犯波逸提。』 『如果比丘尼吃剩餘的隔夜食物，犯波逸提。』 『如果比丘尼不接受食物和藥物放入口中，除了水和楊枝（清潔牙齒的樹枝），犯波逸提。』 『如果比丘尼事先接受了邀請，無論是早飯還是晚飯，之後又去其他人家，沒有告知其他比丘尼，除了特殊情況，犯波逸提。特殊情況包括：生病時、做衣服時、佈施衣服時，這些是特殊情況。』 『如果比丘尼在有寶物的施主家中，強行安坐不動，犯波逸提。』 『如果比丘尼在有寶物的施主家中，坐在隱蔽的地方，犯波逸提。』 『如果比丘尼單獨與男子在露天的地方一起坐著，犯波逸提。』 『如果比丘尼對比丘尼說...』

【English Translation】 English version 『If a bhikkhuni (female monastic) is on an upper story, and falls from a rope bed or a wooden bed, or while sitting or lying down, it is a pācittiya (an offense entailing expiation).』 『If a bhikkhuni knows that there are living beings in water, and uses it herself to water mud or grass, or instructs others to water, it is a pācittiya.』 『If a bhikkhuni builds a large dwelling, and in regard to the doors, windows, and other decorative features, instructs that the covering of the roof should extend beyond two or three sections, it is a pācittiya.』 『If a bhikkhuni is given a place for food, a bhikkhuni who is not ill should take only one meal; if she takes more than one, it is a pācittiya.』 『If a bhikkhuni takes food separately from the community, except at the proper times, it is a pācittiya. The proper times are: when ill, when making robes, when giving robes, when traveling on the road, when on a boat, when at a large gathering, when a śrāmaṇa (ascetic) is giving food; these are the proper times.』 『If a bhikkhuni goes to the house of a donor and is earnestly invited to take cakes or parched grain, if the bhikkhuni needs it, she should accept two or three bowls, take them to the monastery, and share them with the other bhikkhunis. If a bhikkhuni who is not ill accepts more than three bowls, takes them to the monastery, and does not share them with the other bhikkhunis, it is a pācittiya.』 『If a bhikkhuni eats at an improper time, it is a pācittiya.』 『If a bhikkhuni eats leftover food that has been kept overnight, it is a pācittiya.』 『If a bhikkhuni does not take food or medicine into her mouth, except for water and a tooth-cleaner (twig), it is a pācittiya.』 『If a bhikkhuni has previously accepted an invitation, whether for an earlier or later meal, and then goes to another house without informing the other bhikkhunis, except at the proper times, it is a pācittiya. The proper times are: when ill, when making robes, when giving robes; these are the proper times.』 『If a bhikkhuni, in a house where there are valuables, insists on sitting down, it is a pācittiya.』 『If a bhikkhuni, in a house where there are valuables, sits in a secluded place, it is a pācittiya.』 『If a bhikkhuni sits alone with a man in an open place, it is a pācittiya.』 『If a bhikkhuni says to a bhikkhuni...』

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是言：『大姊！共汝至聚落，當與汝食。』彼比丘尼竟不教與是比丘尼食，如是言：『大姊去！我與汝一處共坐、共語不樂，我獨坐、獨語樂。』以是因緣，非余，方便遣去，波逸提。

「若比丘尼，四月與藥，無病比丘尼應受。若過受，除常請、更請、分請、盡形請，波逸提。

「若比丘尼，往觀軍陣，除時因緣，波逸提。

「若比丘尼，有因緣至軍中，若二宿、三宿。過者，波逸提。

「若比丘尼，軍中，若二宿、三宿，或時觀軍陣鬥戰，若觀遊軍、象、馬勢力，波逸提。

「若比丘尼，飲酒者，波逸提。

「若比丘尼，水中戲者，波逸提。

「若比丘尼，以指相擊攊者，波逸提。

「若比丘尼，不受諫者，波逸提。

「若比丘尼，恐他比丘尼者，波逸提。

「若比丘尼，半月洗浴，無病比丘尼應受。若過受，除余時，波逸提。余時者：熱時、病時、作時、大風時、雨時、遠行來時，此是時。

「若比丘尼，無病，為炙身故，露地然火，若教人然，除余時，波逸提。

「若比丘尼，藏他比丘尼若缽、若衣、若坐具、針筒，自藏、教人藏，下至戲笑，波逸提。

「若比丘尼，凈施比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣，后不

【現代漢語翻譯】 現代漢語譯本 她說：『大姐！一起去村落，我給你食物。』但那位比丘尼最終沒有給這位比丘尼食物，反而說：『大姐走吧！我不喜歡和你一起坐、一起說話，我喜歡獨自坐、獨自說話。』因為這個原因，而不是其他原因，用方便法門把她打發走，犯波逸提罪。

『如果比丘尼，四個月內接受藥物，沒有生病的比丘尼應該接受。如果超過這個期限接受，除非是常請（經常性的請求）、更請（額外的請求）、分請（分配的請求）、盡形請（終身請求），否則犯波逸提罪。

『如果比丘尼，前往觀看軍隊陣勢，除非有特殊原因，否則犯波逸提罪。

『如果比丘尼，因為某種原因到達軍營中，最多隻能停留兩夜或三夜。超過這個期限，犯波逸提罪。

『如果比丘尼，在軍營中停留兩夜或三夜，有時觀看軍隊陣勢的戰鬥，或者觀看巡邏的軍隊、象、馬的勢力，犯波逸提罪。

『如果比丘尼，飲酒，犯波逸提罪。

『如果比丘尼，在水中嬉戲，犯波逸提罪。

『如果比丘尼，用手指互相敲擊玩耍，犯波逸提罪。

『如果比丘尼，不接受勸諫，犯波逸提罪。

『如果比丘尼，恐嚇其他比丘尼，犯波逸提罪。

『如果比丘尼，每半個月洗一次澡，沒有生病的比丘尼應該遵守。如果超過這個期限洗澡，除非有特殊情況，否則犯波逸提罪。特殊情況包括：熱天、生病時、工作時、大風時、下雨時、遠行歸來時，這些是特殊情況。

『如果比丘尼，沒有生病，爲了烤身體的緣故，在露天點火，或者教別人點火，除非有特殊情況，否則犯波逸提罪。

『如果比丘尼，藏匿其他比丘尼的缽、衣服、坐具、針筒，自己藏匿、教別人藏匿，哪怕是開玩笑，犯波逸提罪。

『如果比丘尼，將乾淨的衣服施捨給比丘（bhikkhu，男性僧侶）、比丘尼（bhikkhuni，女性僧侶）、式叉摩那（sikkhamana，預備沙彌尼）、沙彌（samanera，男沙彌）、沙彌尼（samaneri，女沙彌），之後不...

【English Translation】 English version She said: 'Elder sister! Let's go to the village together, I will give you food.' But that bhikkhuni (female monastic) ultimately did not give this bhikkhuni food, instead saying: 'Elder sister, go away! I don't enjoy sitting and talking with you, I enjoy sitting and talking alone.' Because of this reason, and no other, she dismissed her using expedient means, committing a pācittiya (an offense requiring confession).

'If a bhikkhuni (female monastic) receives medicine within four months, a bhikkhuni who is not ill should accept it. If she receives it beyond this period, unless it is a standing invitation, a further invitation, a distributed invitation, or a lifetime invitation, she commits a pācittiya.

'If a bhikkhuni (female monastic) goes to watch a military array, unless there is a special reason, she commits a pācittiya.

'If a bhikkhuni (female monastic), due to some reason, arrives at a military camp, she may stay for two or three nights at most. Exceeding this limit, she commits a pācittiya.

'If a bhikkhuni (female monastic) stays in a military camp for two or three nights, and sometimes watches the battle of the military array, or watches the strength of the patrolling army, elephants, and horses, she commits a pācittiya.

'If a bhikkhuni (female monastic) drinks alcohol, she commits a pācittiya.

'If a bhikkhuni (female monastic) plays in the water, she commits a pācittiya.

'If a bhikkhuni (female monastic) strikes fingers against each other playfully, she commits a pācittiya.

'If a bhikkhuni (female monastic) does not accept admonishment, she commits a pācittiya.

'If a bhikkhuni (female monastic) intimidates another bhikkhuni, she commits a pācittiya.

'If a bhikkhuni (female monastic) bathes every half month, a bhikkhuni who is not ill should abide by this. If she bathes beyond this period, unless there is a special circumstance, she commits a pācittiya. Special circumstances include: hot weather, illness, working, strong wind, rain, returning from a long journey; these are special circumstances.

'If a bhikkhuni (female monastic), without being ill, lights a fire in the open for the purpose of warming her body, or instructs someone to light it, unless there is a special circumstance, she commits a pācittiya.

'If a bhikkhuni (female monastic) hides another bhikkhuni's bowl, robe, sitting cloth, or needle case, whether she hides it herself or instructs someone else to hide it, even in jest, she commits a pācittiya.

'If a bhikkhuni (female monastic) gives a clean robe as a gift to a bhikkhu (male monastic), bhikkhuni (female monastic), sikkhamana (probationary female monastic), samanera (male novice), or samaneri (female novice), and later does not...

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問主取著者，波逸提。

「若比丘尼，得新衣，當作三種染壞色：青、黑、木蘭。若比丘尼得新衣，不作三種染壞色：青、黑、木蘭，新衣持者，波逸提。

「若比丘尼，故斷畜生命者，波逸提。

「若比丘尼，知水有蟲，飲用者，波逸提。

「若比丘尼，故惱他比丘尼，乃至少時不樂，波逸提。

「若比丘尼，知比丘尼有粗罪，覆藏者，波逸提。

「若比丘尼，知僧諍事如法懺悔已，后更發舉者，波逸提。

「若比丘尼，知是賊伴，共一道行，乃至一聚落，波逸提。

「若比丘尼，作如是語：『我知佛所說法，行淫慾，非是障道法。』彼比丘尼諫此比丘尼言：『大姊！莫作是語，莫謗世尊，謗世尊者不善，世尊不作是語。世尊無數方便說淫慾是障道法，犯淫者是障道法。』彼比丘尼諫此比丘尼時，堅持不捨。彼比丘尼乃至三諫，令舍是事。乃至三諫時，舍者善。不捨者，波逸提。

「若比丘尼，知如是語人未作法，如是惡邪不捨，若畜，同一羯磨、同一止宿，波逸提。

「若沙彌尼作如是言：『我知佛所說法，行淫慾，非障道法。』彼比丘尼諫此沙彌尼言：『汝莫作是語，莫誹謗世尊，誹謗世尊不善，世尊不作是語。沙彌尼！世尊無數方便說淫慾是

【現代漢語翻譯】 現代漢語譯本 問：誰是制定這些戒律的人？答：是佛陀（主取著者，指佛陀制定戒律）。波逸提（Pācittiya，一種戒律的名稱）。

『如果比丘尼（Bhikkhunī，佛教女出家人）得到新衣服，應當染成三種壞色：青色、黑色、木蘭色。如果比丘尼得到新衣服，不染成三種壞色：青色、黑色、木蘭色，就穿持新衣，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）故意斷絕動物的生命，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）知道水中有蟲，還飲用，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）故意惱怒其他比丘尼（Bhikkhunī，佛教女出家人），哪怕只是讓她稍微不快樂，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）知道其他比丘尼（Bhikkhunī，佛教女出家人）犯了重罪，卻加以隱瞞，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）知道僧團（Saṃgha，佛教僧侶團體）有爭端，已經如法懺悔完畢，之後又重新提起，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）知道對方是盜賊的同夥，還一起同行，哪怕只到一個村落，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）說這樣的話：『我知道佛陀（Buddha）所說的法，行淫慾，不是障礙修道的法。』其他比丘尼（Bhikkhunī，佛教女出家人）勸告這位比丘尼（Bhikkhunī，佛教女出家人）說：『大姐！不要說這樣的話，不要誹謗世尊（Bhagavān，佛陀的尊稱），誹謗世尊（Bhagavān，佛陀的尊稱）是不好的，世尊（Bhagavān，佛陀的尊稱）不會這樣說。世尊（Bhagavān，佛陀的尊稱）用無數方便法門說明淫慾是障礙修道的法，犯淫慾是障礙修道的法。』當其他比丘尼（Bhikkhunī，佛教女出家人）勸告這位比丘尼（Bhikkhunī，佛教女出家人）時，她堅持不改變。其他比丘尼（Bhikkhunī，佛教女出家人）乃至勸告三次，讓她放棄這種說法。乃至勸告三次時，如果她放棄了，就好。如果不放棄，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果比丘尼（Bhikkhunī，佛教女出家人）知道有人說了這樣的話，還沒有依法處理，這種邪惡的見解沒有捨棄，還和她一起生活，一起舉行羯磨（kamma，僧團的儀式），一起住宿，犯波逸提（Pācittiya，一種戒律的名稱）。』

『如果沙彌尼（Śrāmaṇerikā，佛教女沙彌）說這樣的話：『我知道佛陀（Buddha）所說的法，行淫慾，不是障礙修道的法。』其他比丘尼（Bhikkhunī，佛教女出家人）勸告這位沙彌尼（Śrāmaṇerikā，佛教女沙彌）說：『你不要說這樣的話，不要誹謗世尊（Bhagavān，佛陀的尊稱），誹謗世尊（Bhagavān，佛陀的尊稱）是不好的，世尊（Bhagavān，佛陀的尊稱）不會這樣說。沙彌尼（Śrāmaṇerikā，佛教女沙彌）！世尊（Bhagavān，佛陀的尊稱）用無數方便法門說明淫慾是』

【English Translation】 English version Question: Who is the ordainer and author of these precepts? Answer: The Buddha (主取著者, refers to the Buddha as the one who established the precepts). Pācittiya (波逸提, the name of a type of precept).

'If a Bhikkhunī (比丘尼, a Buddhist nun) obtains new robes, she should dye them with three spoiled colors: blue, black, or brownish-yellow. If a Bhikkhunī (比丘尼, a Buddhist nun) obtains new robes and does not dye them with three spoiled colors: blue, black, or brownish-yellow, and wears the new robes, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) intentionally takes the life of an animal, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) knows that there are insects in the water and drinks it, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) intentionally annoys another Bhikkhunī (比丘尼, a Buddhist nun), even to the slightest degree of displeasure, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) knows that another Bhikkhunī (比丘尼, a Buddhist nun) has committed a serious offense and conceals it, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) knows that there is a dispute in the Saṃgha (僧團, the Buddhist monastic community), and it has been resolved according to the Dharma, but she later brings it up again, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) knows that someone is an accomplice to thieves and travels with them, even to a single village, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) says this: 『I know the Dharma taught by the Buddha (Buddha), engaging in sexual activity is not an obstacle to the path.』 Other Bhikkhunīs (比丘尼, Buddhist nuns) should advise this Bhikkhunī (比丘尼, Buddhist nun) saying: 『Sister! Do not say such things, do not slander the Bhagavān (世尊, the Blessed One, an epithet of the Buddha), slandering the Bhagavān (世尊, the Blessed One, an epithet of the Buddha) is not good, the Bhagavān (世尊, the Blessed One, an epithet of the Buddha) would not say such things. The Bhagavān (世尊, the Blessed One, an epithet of the Buddha) has explained in countless ways that sexual activity is an obstacle to the path, committing sexual activity is an obstacle to the path.』 When other Bhikkhunīs (比丘尼, Buddhist nuns) advise this Bhikkhunī (比丘尼, Buddhist nun), and she persists in not abandoning this view, the other Bhikkhunīs (比丘尼, Buddhist nuns) should advise her up to three times, urging her to abandon this view. If she abandons it after being advised up to three times, that is good. If she does not abandon it, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Bhikkhunī (比丘尼, a Buddhist nun) knows that someone has spoken such words and has not been dealt with according to the Dharma, and that person has not abandoned this evil view, and she lives with them, participates in the same kamma (羯磨, monastic rituals), and shares the same dwelling, she commits a Pācittiya (波逸提, the name of a type of precept).'

'If a Śrāmaṇerikā (沙彌尼, a female novice) says this: 『I know the Dharma taught by the Buddha (Buddha), engaging in sexual activity is not an obstacle to the path.』 Other Bhikkhunīs (比丘尼, Buddhist nuns) should advise this Śrāmaṇerikā (沙彌尼, a female novice) saying: 『You should not say such things, do not slander the Bhagavān (世尊, the Blessed One, an epithet of the Buddha), slandering the Bhagavān (世尊, the Blessed One, an epithet of the Buddha) is not good, the Bhagavān (世尊, the Blessed One, an epithet of the Buddha) would not say such things. Śrāmaṇerikā (沙彌尼, a female novice)! The Bhagavān (世尊, the Blessed One, an epithet of the Buddha) has explained in countless ways that sexual activity is』

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障道法，犯淫慾者是障道法。』彼比丘尼諫此沙彌尼時，堅持不捨。彼比丘尼應乃至三呵諫，舍此事故。乃至三諫時，若舍者善。不捨者，彼比丘尼應語是沙彌尼言：『汝自今已去非佛弟子。不得隨余比丘尼，如諸沙彌尼得與比丘尼二宿，汝今無是事。汝出去！滅去！不須此中住。』若比丘尼，知如是被擯沙彌尼，若畜，共同止宿，波逸提。

「若比丘尼，如法諫時，作如是語：『我今不學是戒，乃至問有智慧持律者，當難問。』波逸提。若為求解，應當難問。◎

◎「若比丘尼，說戒時，如是語：『大姊！用是雜碎戒為？說是戒時，令人惱愧懷疑。』輕毀戒故，波逸提。

「若比丘尼，說戒時，作如是語：『大姊！我今始知是戒，半月半月說，戒經來。』余比丘尼知是比丘尼，若二、若三說戒中坐，何況多。彼比丘尼無知無解，若犯罪，應如法治，更重增無知法。『大姊！汝無利，得不善。汝說戒時，不用心念，不一心攝耳聽法。』彼無知故，波逸提。

「若比丘尼，共同羯磨已，後作如是說：『諸比丘尼隨親厚，以眾僧物與。』者，波逸提。

「若比丘尼，僧斷事時，不與欲而起去者，波逸提。

「若比丘尼，與欲竟，后更呵者，波逸提。

「若比丘尼，比丘尼共鬥

【現代漢語翻譯】 現代漢語譯本： 『障礙正道的法，犯邪淫就是障礙正道的法。』當這位比丘尼勸誡這位沙彌尼時，她堅持不肯放棄。這位比丘尼應當乃至三次呵斥勸誡，讓她放棄此事。乃至三次勸誡時，如果她放棄了就好。如果不放棄，這位比丘尼應當告訴這位沙彌尼說：『你從今以後不是佛陀的弟子。不得跟隨其他比丘尼，像其他沙彌尼那樣可以和比丘尼同住兩夜，你現在沒有這種資格。你出去！離開！不需要在這裡住。』如果比丘尼，知道是被擯棄的沙彌尼，如果收留她，共同居住，犯波逸提罪（Pācittiya，一種輕罪）。

『如果比丘尼，如法勸誡時，說這樣的話：『我現在不學這條戒，等到詢問有智慧持戒的人，再來詰難發問。』犯波逸提罪。如果爲了求解，應當詰難發問。

『如果比丘尼，在說戒時，這樣說：『大姐！要這些雜碎的戒律有什麼用？說這些戒律時，令人惱怒羞愧和懷疑。』因為輕視譭謗戒律，犯波逸提罪。

『如果比丘尼，在說戒時，這樣說：『大姐！我現在才知道這條戒，每半個月半個月地說，戒經才來。』其他比丘尼知道這位比丘尼，曾經兩三次在說戒時坐在那裡，更何況更多次。這位比丘尼無知無解，如果犯了罪，應當如法懲治，更要加重懲罰她的無知。『大姐！你沒有利益，得到不好的結果。你說戒時，不用心念誦，不一心一意地集中注意力聽法。』因為她的無知，犯波逸提罪。

『如果比丘尼，共同羯磨（kamma，僧團的議事程式）之後，又這樣說：『那些比丘尼依仗親疏關係，把僧團的財物送給別人。』犯波逸提罪。

『如果比丘尼，在僧團判決事情時，不表示同意就起身離開的，犯波逸提罪。

『如果比丘尼，表示同意之後，又反過來指責的，犯波逸提罪。

『如果比丘尼，和比丘尼爭鬥

【English Translation】 English version: 'Practicing things that obstruct the path, engaging in sexual misconduct is a practice that obstructs the path.' When this Bhikkhuni admonished this Samaneri (novice nun), she stubbornly refused to give it up. This Bhikkhuni should admonish her up to three times, telling her to abandon this matter. If she gives it up after being admonished up to three times, that is good. If she does not give it up, this Bhikkhuni should say to this Samaneri: 'From now on, you are not a disciple of the Buddha. You are not allowed to follow other Bhikkhunis, like other Samaneris who are allowed to stay with a Bhikkhuni for two nights; you do not have this privilege now. Get out! Leave! There is no need for you to stay here.' If a Bhikkhuni, knowing that a Samaneri has been expelled, harbors her or lives with her, she commits a Pācittiya (minor offense).

'If a Bhikkhuni, when being admonished according to the Dharma, says: 'I will not learn this precept now; I will question and challenge it when I ask someone wise who upholds the Vinaya (monastic rules).' she commits a Pācittiya. If it is for the sake of seeking understanding, she should question and challenge.

'If a Bhikkhuni, during the recitation of the precepts, says: 'Sister, what is the use of these trivial precepts? Reciting these precepts causes annoyance, shame, and doubt.' Because of disparaging and belittling the precepts, she commits a Pācittiya.

'If a Bhikkhuni, during the recitation of the precepts, says: 'Sister, I only now know this precept; the Patimokkha (code of monastic rules) is only recited every half-month.' If other Bhikkhunis know that this Bhikkhuni has sat through the recitation of the precepts two or three times, let alone more, and that this Bhikkhuni is ignorant and does not understand, if she commits an offense, she should be punished according to the Dharma, and her ignorance should be punished even more severely. 'Sister, you have no benefit and obtain bad results. When you recite the precepts, you do not recite them mindfully, and you do not concentrate your attention on listening to the Dharma.' Because of her ignorance, she commits a Pācittiya.

'If a Bhikkhuni, after a joint Kamma (formal act of the Sangha, monastic community), says: 'Those Bhikkhunis give the Sangha's property to others based on personal relationships.' she commits a Pācittiya.

'If a Bhikkhuni, when the Sangha is deciding a matter, gets up and leaves without giving her consent, she commits a Pācittiya.

'If a Bhikkhuni, after giving her consent, later criticizes it, she commits a Pācittiya.

'If a Bhikkhuni quarrels with another Bhikkhuni

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諍后，聽此語已，欲向彼說，波逸提。

「若比丘尼，瞋恚故不喜，打彼比丘尼者，波逸提。

「若比丘尼，瞋恚故不喜，以手搏比丘尼者，波逸提。

「若比丘尼，瞋恚故不喜，以無根僧伽婆尸沙法謗者，波逸提。

「若比丘尼，剎利水澆頭王，王未出，未藏寶，若入宮過門閾者，波逸提。

「若比丘尼，寶及寶莊飾具，自捉、若教人捉，除僧伽藍中及寄宿處，波逸提。若僧伽藍中、若寄宿處，若寶、若以寶莊飾具，自捉、若教人捉，若識者當取，如是因緣，非余。

「若比丘尼，非時入聚落，不囑比丘尼，波逸提。

「若比丘尼，作繩床、若木床，足應高佛八指，除入梐孔上。若截竟，過者，波逸提。

「若比丘尼，持兜羅綿，䘢作繩床、木床、若臥具、坐具，波逸提。

「若比丘尼，啖蒜者，波逸提。

「若比丘尼，剃三處毛者，波逸提。

「若比丘尼，以水作凈，應齊兩指各一節。若過者，波逸提。

「若比丘尼，以胡膠作男根，波逸提。

「若比丘尼，共相拍者，波逸提。

「若比丘尼，比丘無病時，供給水，以扇扇者，波逸提。

「若比丘尼，乞生谷者，波逸提。

「若比丘尼，在生草上大小便，

波逸提。

「若比丘尼，夜大小便器中，晝不看墻外棄者，波逸提。

「若比丘尼，往觀看伎樂者，波逸提。

「若比丘尼，入村內，與男子在屏處共立、共語，波逸提。

「若比丘尼，與男子共入屏障處者，波逸提。

「若比丘尼，入村內巷陌中，遣伴遠去，在屏處與男子共立耳語者，波逸提。

「若比丘尼，入白衣家內坐，不語主人捨去者，波逸提。

「若比丘尼，入白衣家內，不語主人，輒坐床座者，波逸提。

「若比丘尼，入白衣家內，不語主人，輒自敷坐宿者，波逸提。

「若比丘尼，與男子共入闇室中者，波逸提。

「若比丘尼，不審諦受師語，便向人說，波逸提。

「若比丘尼，有小因緣事，便咒詛：『墮三惡道，不生佛法中。若我有如是事，墮三惡道，不生佛法中；若汝有如是事，亦墮三惡道，不生佛法中。』波逸提。

「若比丘尼，共鬥諍，不善憶持諍事，捶胸啼哭者，波逸提。

「若比丘尼，無病，二人共床臥，波逸提。

「若比丘尼，共一蓐，同一被臥，除余時，波逸提。

「若比丘尼，知先住后至，知后至先住，為惱故，在前誦經、問義、教授者，波逸提。

「若比丘尼，同活比丘尼

【現代漢語翻譯】 現代漢語譯本 波逸提（Pācittiya，一種戒律的名稱）。

『如果比丘尼（bhikkhunī，佛教女出家人）在晚上使用大小便器后，白天不檢視就將裡面的東西倒在墻外，犯波逸提。』

『如果比丘尼去觀看歌舞伎樂，犯波逸提。』

『如果比丘尼進入村莊，與男子在隱蔽的地方一起站立、交談，犯波逸提。』

『如果比丘尼與男子一同進入屏障遮蔽的地方，犯波逸提。』

『如果比丘尼進入村莊的巷弄中，讓同伴遠離，自己在隱蔽的地方與男子一起站立，低聲耳語，犯波逸提。』

『如果比丘尼進入在家信徒的家中坐下，不告知主人就離開，犯波逸提。』

『如果比丘尼進入在家信徒的家中，不告知主人，就擅自坐在床或座位上，犯波逸提。』

『如果比丘尼進入在家信徒的家中，不告知主人，就擅自鋪設臥具住宿，犯波逸提。』

『如果比丘尼與男子一同進入黑暗的房間中，犯波逸提。』

『如果比丘尼沒有仔細審察領受師父的教導，就向他人宣說，犯波逸提。』

『如果比丘尼因為小事就詛咒：『墮入三惡道（地獄、餓鬼、畜生），不得生於佛法之中。如果我真有這樣的事，就墮入三惡道，不得生於佛法之中；如果你真有這樣的事，也墮入三惡道，不得生於佛法之中。』犯波逸提。』

『如果比丘尼參與爭鬥，不能好好記住爭鬥的事情，捶胸啼哭，犯波逸提。』

『如果比丘尼沒有生病，卻與他人同睡一張床，犯波逸提。』

『如果比丘尼共用一個褥子，同一條被子睡覺，除了特殊情況外，犯波逸提。』

『如果比丘尼知道先來者後到，或知道後來者先到，爲了惱亂對方，在前面誦經、提問佛法義理、進行教授，犯波逸提。』

『如果比丘尼與另一位比丘尼共同生活……』

【English Translation】 English version Pācittiya (a category of monastic rules).

『If a bhikkhunī (Buddhist nun), after using the toilet at night, does not check and throws the contents outside the wall during the day, it is a Pācittiya.』

『If a bhikkhunī goes to watch dancing and music, it is a Pācittiya.』

『If a bhikkhunī enters a village and stands or talks with a man in a secluded place, it is a Pācittiya.』

『If a bhikkhunī enters a place screened off by a barrier with a man, it is a Pācittiya.』

『If a bhikkhunī enters a village lane, sends her companion far away, and stands whispering with a man in a secluded place, it is a Pācittiya.』

『If a bhikkhunī enters a layperson's house and sits down, leaving without informing the host, it is a Pācittiya.』

『If a bhikkhunī enters a layperson's house and, without informing the host, sits on a bed or seat, it is a Pācittiya.』

『If a bhikkhunī enters a layperson's house and, without informing the host, spreads out bedding and sleeps there, it is a Pācittiya.』

『If a bhikkhunī enters a dark room with a man, it is a Pācittiya.』

『If a bhikkhunī does not carefully examine and receive the teacher's words, and then speaks about them to others, it is a Pācittiya.』

『If a bhikkhunī, over a small matter, curses: 『May I fall into the three evil destinies (hell, hungry ghost, animal), and not be born in the Buddha's Dharma. If I have such a thing, may I fall into the three evil destinies, and not be born in the Buddha's Dharma; if you have such a thing, may you also fall into the three evil destinies, and not be born in the Buddha's Dharma.』 It is a Pācittiya.』

『If a bhikkhunī engages in a quarrel, cannot properly remember the matter of the quarrel, and beats her chest and cries, it is a Pācittiya.』

『If a bhikkhunī, without being ill, sleeps on the same bed with another, it is a Pācittiya.』

『If a bhikkhunī shares the same mat and the same blanket to sleep, except at other times, it is a Pācittiya.』

『If a bhikkhunī, knowing who arrived first and who arrived later, or knowing who arrived later and who arrived first, recites scriptures, asks about the meaning of the Dharma, or gives teachings in front of them in order to annoy them, it is a Pācittiya.』

『If a bhikkhunī lives together with another bhikkhunī...』

---

病，不瞻視者，波逸提。

「若比丘尼，安居，初聽余比丘尼在房中安床，后瞋恚驅出者，波逸提。

「若比丘尼，春、夏、冬一切時人間遊行，除余因緣者，波逸提。

「若比丘尼，夏安居訖，不去者，波逸提。

「若比丘尼，邊界有疑恐怖處，人間遊行者，波逸提。

「若比丘尼，于界內有疑恐怖處，在人間遊行者，波逸提。

「若比丘尼，親近居士、居士兒，共住，作不隨順行。余比丘尼諫此比丘尼言：『妹！汝莫親近居士、居士兒，共住，作不隨順行。大姊！可別住。若別住，于佛法中，有增益安樂住。』彼比丘尼諫此比丘尼時，堅持不捨。彼比丘尼應三諫，舍此事故。乃至三諫，舍此事善。若不捨者，波逸提。

「若比丘尼，往觀王宮、文飾畫堂、園林、浴池者，波逸提。

「若比丘尼，露身形，在河水、泉水、流水、池水中浴者，波逸提。

「若比丘尼，作浴衣，應量作。應量作者，長佛六磔手，廣二磔手半。若過者，波逸提。

「若比丘尼，縫僧伽梨，過五日，除難事起，波逸提。

「若比丘尼，過五日不看僧伽梨，波逸提。

「若比丘尼，與眾僧衣作留難者，波逸提。

「若比丘尼，不問主，便著他衣者，波逸提

【現代漢語翻譯】 現代漢語譯本： 生病了，不照顧病人的人，犯波逸提（Payittiya，一種戒律名稱）。

『如果比丘尼（Bhikkhuni，女性出家人）在雨季安居期間，最初允許其他比丘尼在她的房間里安置床鋪，後來因為生氣而將她們趕出去，犯波逸提。』

『如果比丘尼，無論春夏秋冬任何時候都在俗人家裡過夜，除非有其他原因，犯波逸提。』

『如果比丘尼，在雨季安居結束后，不離開（俗人家），犯波逸提。』

『如果比丘尼，在邊界有可疑或令人恐懼的地方，在俗人家裡過夜，犯波逸提。』

『如果比丘尼，在界限內有可疑或令人恐懼的地方，在俗人家裡過夜，犯波逸提。』

『如果比丘尼，親近在家男居士（居士，lay follower）或居士的兒子，與他們同住，做出不合規矩的行為。其他比丘尼勸告這位比丘尼說：「師妹！你不要親近在家男居士或居士的兒子，與他們同住，做出不合規矩的行為。師姐！可以分開居住。如果分開居住，對於佛法，會有增長和安樂的住處。」當其他比丘尼勸告這位比丘尼時，她堅持不放棄。這位比丘尼應該被勸告三次，放棄這件事。直到勸告三次，放棄這件事是好的。如果不放棄，犯波逸提。』

『如果比丘尼，前往觀看王宮、裝飾華麗的畫堂、園林、浴池，犯波逸提。』

『如果比丘尼，裸露身體，在河水、泉水、流水、池水中沐浴，犯波逸提。』

『如果比丘尼，製作浴衣，應該按照規定的尺寸製作。規定的尺寸是，長六磔手（磔手，一種長度單位，約等於中指到手腕的距離），寬二磔手半。如果超過這個尺寸，犯波逸提。』

『如果比丘尼，縫製僧伽梨（Sanghati，一種袈裟），超過五天，除非有緊急情況，犯波逸提。』

『如果比丘尼，超過五天不檢查僧伽梨，犯波逸提。』

『如果比丘尼，為眾僧的衣服制造障礙，犯波逸提。』

『如果比丘尼，不詢問主人，就穿別人的衣服，犯波逸提。』

【English Translation】 English version: To fail to attend to the sick is a Payittiya (a type of monastic offense).

'If a Bhikkhuni (female monastic) having entered the rains, initially allows another Bhikkhuni to place a bed in her dwelling, and later, being angry, drives her out, it is a Payittiya.'

'If a Bhikkhuni, at any time, whether in spring, summer, or winter, spends the night in a layperson's dwelling, except for some other reason, it is a Payittiya.'

'If a Bhikkhuni, having finished the rains residence, does not depart (from a layperson's dwelling), it is a Payittiya.'

'If a Bhikkhuni, in a border area where there is suspicion or fear, spends the night in a layperson's dwelling, it is a Payittiya.'

'If a Bhikkhuni, within a boundary where there is suspicion or fear, spends the night in a layperson's dwelling, it is a Payittiya.'

'If a Bhikkhuni associates with a male lay follower (lay follower, Upasaka) or a lay follower's son, dwells with them, and engages in improper conduct. Other Bhikkhunis should admonish this Bhikkhuni, saying: 'Sister! Do not associate with male lay followers or lay followers' sons, dwell with them, and engage in improper conduct. Sister! It is better to dwell separately. If you dwell separately, there will be increase and peaceful dwelling in the Dhamma (teachings of the Buddha).' When other Bhikkhunis admonish this Bhikkhuni, if she persists and does not give up this behavior, these Bhikkhunis should admonish her three times to abandon this matter. It is good to abandon this matter after being admonished up to three times. If she does not abandon it, it is a Payittiya.'

'If a Bhikkhuni goes to view royal palaces, decorated and painted halls, gardens, or bathing ponds, it is a Payittiya.'

'If a Bhikkhuni exposes her body and bathes in river water, spring water, flowing water, or pond water, it is a Payittiya.'

'If a Bhikkhuni makes a bathing cloth, it should be made according to the prescribed measurement. The prescribed measurement is six spans (span, a unit of length, approximately the distance from the tip of the middle finger to the wrist) in length and two and a half spans in width. If it exceeds this measurement, it is a Payittiya.'

'If a Bhikkhuni sews a Sanghati (a type of robe) and it takes more than five days, unless there is an emergency, it is a Payittiya.'

'If a Bhikkhuni does not inspect her Sanghati after five days, it is a Payittiya.'

'If a Bhikkhuni creates obstacles in the making of robes for the Sangha (monastic community), it is a Payittiya.'

'If a Bhikkhuni wears another's robe without asking the owner, it is a Payittiya.'

---

。

「若比丘尼，持沙門衣施與外道、白衣者，波逸提。

「若比丘尼，作如是意：『眾僧如法分衣，遮令不分，恐弟子不得。』者，波逸提。

「若比丘尼，作如是意：『令眾僧今不得出迦絺那衣，后當出，欲令五事久得放舍。』波逸提。

「若比丘尼，作如是意：『遮比丘尼僧，不出迦絺那衣，欲令久得五事放舍。』波逸提。

「若比丘尼，余比丘尼語言：『為我滅此諍事。』而不與作方便令滅者，波逸提。

「若比丘尼，自手持食與白衣，及外道食者，波逸提。

「若比丘尼，為白衣作使者，波逸提。

「若比丘尼，自手紡縷者，波逸提。

「若比丘尼，入白衣舍內，在小床、大床上，若坐、若臥，波逸提。

「若比丘尼，至白衣舍，語主人敷座止宿，明日不辭主人而去，波逸提。

「若比丘尼，誦習世俗咒術者，波逸提。

「若比丘尼，教人誦習咒術者，波逸提。

「若比丘尼，知女人妊娠，度與受具足戒者，波逸提。

「若比丘尼，知婦女乳兒，與受具足戒者，波逸提。

「若比丘尼，知年不滿二十，與受具足戒，波逸提。

「若比丘尼，年十八童女，不與二歲學戒，年滿二十，便與受具足戒者，波

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，佛教女出家人）將沙門衣（Samana garment，出家人所穿的衣服）施捨給外道（non-Buddhist ascetics，非佛教修行者）或在家信徒（lay followers，未出家的佛教信徒），犯波逸提（Payantika，一種較輕的罪名）。』 『如果比丘尼心想：『阻止僧團如法分衣，恐怕我的弟子得不到。』，犯波逸提。』 『如果比丘尼心想：『讓僧團現在不能取出迦絺那衣（Kathina garment，雨季結束后僧團分發的布料），以後再取出，想要長期放舍五事（five allowances，五種特權）。』，犯波逸提。』 『如果比丘尼心想：『阻止比丘尼僧團不取出迦絺那衣，想要長期獲得五事放舍。』，犯波逸提。』 『如果比丘尼對其他比丘尼說：『請為我平息這場爭端。』卻不為她提供方便以平息爭端，犯波逸提。』 『如果比丘尼親手將食物給予在家信徒或外道，犯波逸提。』 『如果比丘尼為在家信徒做使者，犯波逸提。』 『如果比丘尼親手紡線，犯波逸提。』 『如果比丘尼進入在家信徒的家中，在小床或大床上，或坐或臥，犯波逸提。』 『如果比丘尼到在家信徒的家中，告訴主人鋪設座位以便住宿，第二天不向主人告別就離開，犯波逸提。』 『如果比丘尼誦習世俗的咒術，犯波逸提。』 『如果比丘尼教人誦習咒術，犯波逸提。』 『如果比丘尼明知女人已經懷孕，還為她授具足戒（ordination，正式出家），犯波逸提。』 『如果比丘尼明知婦女正在哺乳期，還為她授具足戒，犯波逸提。』 『如果比丘尼明知年齡不滿二十歲，還為她授具足戒，犯波逸提。』 『如果比丘尼對十八歲的童女，不給予兩年的學戒期，年滿二十歲，就為她授具足戒，犯波逸提。』

【English Translation】 English version 『If a Bhikkhuni (Buddhist nun), gives a Samana garment (robe worn by renunciants) to non-Buddhist ascetics (outsiders) or lay followers (householders), it is a Payantika (expiation entailing confession).』 『If a Bhikkhuni thinks: 『I will prevent the Sangha (monastic community) from justly distributing robes, fearing that my disciples will not receive any,』 it is a Payantika.』 『If a Bhikkhuni thinks: 『I will prevent the Sangha from giving out the Kathina garment (cloth offered after the rainy season retreat) now, but they will give it out later, wishing to renounce the five allowances (exemptions) for a long time,』 it is a Payantika.』 『If a Bhikkhuni thinks: 『I will prevent the Bhikkhuni Sangha from giving out the Kathina garment, wishing to obtain the renunciation of the five allowances for a long time,』 it is a Payantika.』 『If a Bhikkhuni says to another Bhikkhuni: 『Settle this dispute for me,』 but does not provide a means for settling it, it is a Payantika.』 『If a Bhikkhuni personally gives food to a lay follower or a non-Buddhist ascetic, it is a Payantika.』 『If a Bhikkhuni acts as a messenger for a lay follower, it is a Payantika.』 『If a Bhikkhuni spins thread herself, it is a Payantika.』 『If a Bhikkhuni enters a lay follower's house and sits or lies down on a small bed or a large bed, it is a Payantika.』 『If a Bhikkhuni goes to a lay follower's house, tells the host to prepare a seat for lodging, and leaves the next day without taking leave of the host, it is a Payantika.』 『If a Bhikkhuni recites worldly spells, it is a Payantika.』 『If a Bhikkhuni teaches others to recite spells, it is a Payantika.』 『If a Bhikkhuni, knowing that a woman is pregnant, ordains her with full ordination (Bhikkhuni ordination), it is a Payantika.』 『If a Bhikkhuni, knowing that a woman is breastfeeding a child, ordains her with full ordination, it is a Payantika.』 『If a Bhikkhuni, knowing that someone is under twenty years old, ordains her with full ordination, it is a Payantika.』 『If a Bhikkhuni does not give a two-year training period to an eighteen-year-old girl, and gives her full ordination when she turns twenty, it is a Payantika.』

---

逸提。

「若比丘尼，年十八童女，與二歲學戒，不與六法，滿二十便與受具足戒者。波逸提。

「若比丘尼，年十八童女，與二歲學戒，與六法滿二十，眾僧不聽，便與受具足戒者，波逸提。

「若比丘尼，度曾嫁婦女年十歲，與二歲學戒，年滿十二，聽與受具足戒。若減十二，與受具足戒者，波逸提。

「若比丘尼，度他小年曾嫁婦女，與二歲學戒，年滿十二，不白眾僧，便與受具足戒，波逸提。

「若比丘尼，知如是人，與受具足戒者，波逸提。

「若比丘尼，多度弟子，不教二歲學戒，不以二法攝取，波逸提。

「若比丘尼，不二歲隨和上尼者，波逸提。

「若比丘尼，僧不聽，而授人具足戒者，波逸提。

「若比丘尼，年未滿十二歲，授人具足戒者，波逸提。

「若比丘尼，年滿十二歲，眾僧不聽，便授人具足戒者，波逸提。

「若比丘尼，僧不聽授人具足戒，便言：『眾僧有愛、有恚、有怖、有癡，欲聽者便聽；不欲聽者，便不聽。』波逸提。

「若比丘尼，父、母、夫主不聽，與受具足戒者，波逸提。

「若比丘尼，知女人與童男、男子相敬愛，愁憂瞋恚女人，度令出家授具足戒者，波逸提。

「若比丘尼，

【現代漢語翻譯】 現代漢語譯本： 逸提（Yiti）。

『如果比丘尼（Bhikshuni，女性出家人），為年滿十八歲的童女，給予兩年的學戒期，不給予六法（Liufa，六種應學習的戒律），滿二十歲就給予受具足戒（Juzujie，佛教中的高級戒律）者，犯波逸提（Payitidi，一種戒律名稱）。』

『如果比丘尼，為年滿十八歲的童女，給予兩年的學戒期，給予六法，滿二十歲，但僧團不同意，仍然給予受具足戒者，犯波逸提。』

『如果比丘尼，度化曾經嫁人的婦女，年齡十歲，給予兩年的學戒期，年滿十二歲，允許給予受具足戒。如果未滿十二歲，給予受具足戒者，犯波逸提。』

『如果比丘尼，度化其他年幼的曾經嫁人的婦女，給予兩年的學戒期，年滿十二歲，不稟告僧團，就給予受具足戒，犯波逸提。』

『如果比丘尼，明知是上述情況的人，仍然給予受具足戒者，犯波逸提。』

『如果比丘尼，過度度化弟子，不教導兩年的學戒，不以二法（Erfa，兩種應學習的戒律）攝取，犯波逸提。』

『如果比丘尼，不于兩年內隨侍和上尼（Heshangni，比丘尼的老師），犯波逸提。』

『如果比丘尼，未經僧團允許，而授予他人具足戒者，犯波逸提。』

『如果比丘尼，年齡未滿十二歲，授予他人具足戒者，犯波逸提。』

『如果比丘尼，年齡已滿十二歲，但僧團不同意，仍然授予他人具足戒者，犯波逸提。』

『如果比丘尼，僧團不允許授予他人具足戒，就說：『僧團有愛、有恨、有恐懼、有愚癡，想聽從的就聽從；不想聽從的，就不聽從。』犯波逸提。』

『如果比丘尼，父母、丈夫不同意，仍然給予受具足戒者，犯波逸提。』

『如果比丘尼，知道女人與童男、男子相互敬愛，因為愁悶、憂慮、嗔恨這個女人，而度化她出家並授予具足戒者，犯波逸提。』

『如果比丘尼，

【English Translation】 English version: Yiti.

'If a Bhikshuni (female monastic), gives the two-year period of probation to a maiden of eighteen years, without giving the six rules (Liufa, six rules to be learned), and then confers the full ordination (Juzujie, higher level of precepts in Buddhism) when she is twenty, it is a Payitidi (a type of offense).'

'If a Bhikshuni gives the two-year period of probation to a maiden of eighteen years, gives the six rules, and then confers the full ordination when she is twenty, even though the Sangha (monastic community) does not approve, it is a Payitidi.'

'If a Bhikshuni ordains a woman who has been married, who is ten years old, gives her a two-year period of probation, and then confers the full ordination when she is twelve, it is permitted. If she is less than twelve years old, and she confers the full ordination, it is a Payitidi.'

'If a Bhikshuni ordains a young woman who has been married, gives her a two-year period of probation, and then confers the full ordination when she is twelve, without informing the Sangha, it is a Payitidi.'

'If a Bhikshuni knows that this is the case, and still confers the full ordination, it is a Payitidi.'

'If a Bhikshuni ordains too many disciples, does not teach the two-year period of probation, and does not take them in with the two rules (Erfa, two rules to be learned), it is a Payitidi.'

'If a Bhikshuni does not attend upon her preceptress (Heshangni, Bhikshuni's teacher) for two years, it is a Payitidi.'

'If a Bhikshuni confers the full ordination on someone without the Sangha's permission, it is a Payitidi.'

'If a Bhikshuni confers the full ordination on someone who is not yet twelve years old, it is a Payitidi.'

'If a Bhikshuni confers the full ordination on someone who is twelve years old, but the Sangha does not approve, it is a Payitidi.'

'If a Bhikshuni confers the full ordination on someone when the Sangha does not permit it, and says: 『The Sangha has love, hatred, fear, and delusion; those who want to listen should listen; those who do not want to listen should not listen.』 it is a Payitidi.'

'If a Bhikshuni confers the full ordination on someone when her parents or husband do not permit it, it is a Payitidi.'

'If a Bhikshuni knows that a woman and a young man or man love each other, and ordains her and confers the full ordination because she is worried, distressed, or angry with the woman, it is a Payitidi.'

'If a Bhikshuni,'

---

語式叉摩那言：『汝！妹！舍是、學是，當與汝受具足戒。』若不方便與受具足戒，波逸提。

「若比丘尼，語式叉摩那言：『持衣來與我！我當與汝受具足戒。』而不方便與受具足戒，波逸提。

「若比丘尼，不滿一歲，授人具足戒者，波逸提。

「若比丘尼，與人受具足戒已，經宿方往比丘僧中與受具足戒者，波逸提。

「若比丘尼，不病，不往受教授者，波逸提。

「若比丘尼，半月應往比丘僧中求教授。若不求者，波逸提。

「若比丘尼，僧夏安居竟，應往比丘僧中說三事自恣：見、聞、疑。若不者，波逸提。

「若比丘尼，在無比丘處夏安居者，波逸提。

「若比丘尼，知有比丘僧伽藍，不白而入者，波逸提。

「若比丘尼，罵比丘者，波逸提。

「若比丘尼，喜斗諍，不善憶持諍事，后瞋恚不喜，罵比丘尼眾者，波逸提。

「若比丘尼，身生癰及種種瘡，不白眾及餘人，輒使男子破、若裹者，波逸提。

「若比丘尼，先受請，若足食已，后食飯、麨、乾飯、魚及肉者，波逸提。

「若比丘尼，於家生嫉妒心，波逸提。

「若比丘尼，以香涂摩身者，波逸提。

「若比丘尼，以胡麻滓涂摩身者，波逸提。

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼對比丘尼式叉摩那（Siksamana，學戒女）說：『你！姐妹！放棄這些，學習這些，我應當給你授具足戒。』如果不方便給她授具足戒，犯波逸提（Payattika，一種罪名）。』

『如果比丘尼對比丘尼式叉摩那說：『拿衣服來給我！我應當給你授具足戒。』而不方便給她授具足戒，犯波逸提。』

『如果比丘尼，不滿一年，就給人授具足戒，犯波逸提。』

『如果比丘尼，給人授具足戒后，過了一夜才去比丘僧團中給她授具足戒，犯波逸提。』

『如果比丘尼，沒有生病，不去接受教授，犯波逸提。』

『如果比丘尼，每半個月應該去比丘僧團中請求教授。如果不去請求，犯波逸提。』

『如果比丘尼，僧團夏季安居結束后，應該去比丘僧團中說三種事情來自恣（pravāraṇā，僧眾互相檢舉過失）：見、聞、疑。如果不這樣做，犯波逸提。』

『如果比丘尼，在沒有比丘的地方夏季安居，犯波逸提。』

『如果比丘尼，知道有比丘僧伽藍（saṃghārāma，僧院），不稟告就進入，犯波逸提。』

『如果比丘尼，謾罵比丘，犯波逸提。』

『如果比丘尼，喜歡爭鬥，不善於記住爭鬥的事情，之後嗔恚不高興，謾罵比丘尼眾，犯波逸提。』

『如果比丘尼，身上生了癰或各種瘡，不告訴僧眾或其他人，就擅自讓男子破開或包紮，犯波逸提。』

『如果比丘尼，先接受了邀請，或者已經吃飽了，之後又吃米飯、炒麵、乾飯、魚和肉，犯波逸提。』

『如果比丘尼，對在家人生起嫉妒心，犯波逸提。』

『如果比丘尼，用香塗抹身體，犯波逸提。』

『如果比丘尼，用胡麻滓塗抹身體，犯波逸提。』

【English Translation】 English version 『If a Bhikkhuni (Buddhist nun) says to a Siksamana (female trainee) : 『You! Sister! Abandon this, learn this, I shall confer the full ordination on you.』 If it is not convenient to confer the full ordination on her, it is a Payattika (an offense).』

『If a Bhikkhuni says to a Siksamana: 『Bring clothes and give them to me! I shall confer the full ordination on you.』 And it is not convenient to confer the full ordination on her, it is a Payattika.』

『If a Bhikkhuni, before one year is complete, confers full ordination on someone, it is a Payattika.』

『If a Bhikkhuni, after conferring full ordination on someone, spends the night and then goes to the Bhikkhu Sangha (monastic community) to confer full ordination on her, it is a Payattika.』

『If a Bhikkhuni, without being ill, does not go to receive instruction, it is a Payattika.』

『If a Bhikkhuni, every half month, should go to the Bhikkhu Sangha to request instruction. If she does not request it, it is a Payattika.』

『If a Bhikkhuni, after the Sangha's summer retreat is complete, should go to the Bhikkhu Sangha to declare three things for self-exhortation (pravāraṇā): what was seen, what was heard, and what was suspected. If she does not do so, it is a Payattika.』

『If a Bhikkhuni, dwells for the summer retreat in a place where there are no Bhikkhus, it is a Payattika.』

『If a Bhikkhuni, knowing there is a Bhikkhu Sangharama (monastery), enters without informing, it is a Payattika.』

『If a Bhikkhuni, scolds a Bhikkhu, it is a Payattika.』

『If a Bhikkhuni, enjoys quarreling, does not remember the matters of the quarrel well, later becomes angry and displeased, and scolds the Bhikkhuni community, it is a Payattika.』

『If a Bhikkhuni, has a boil or various sores on her body, without informing the Sangha or others, allows a man to cut it open or bandage it, it is a Payattika.』

『If a Bhikkhuni, having first accepted an invitation, or having already eaten her fill, later eats rice, fried flour, dry rice, fish, or meat, it is a Payattika.』

『If a Bhikkhuni, develops jealousy towards householders, it is a Payattika.』

『If a Bhikkhuni, anoints her body with perfume, it is a Payattika.』

『If a Bhikkhuni, anoints her body with sesame residue, it is a Payattika.』

---

「若比丘尼，使比丘尼涂摩身者，波逸提。

「若比丘尼，使式叉摩那涂摩身者，波逸提。

「若比丘尼，使沙彌尼涂摩身者，波逸提。

「若比丘尼，使白衣婦女涂摩身者，波逸提。

「若比丘尼，著䘢髁衣者，波逸提。

「若比丘尼，畜婦女莊嚴身具，除時因緣，波逸提。

「若比丘尼，著革屣，持蓋行，除時因緣，波逸提。

「若比丘尼，無病，乘乘行，除時因緣，波逸提。

「若比丘尼，不著僧祇支入村者，波逸提。

「若比丘尼，向暮至白衣家，先不被喚，波逸提。

「若比丘尼，向暮開僧伽藍門，不囑授余比丘尼而出者，波逸提。

「若比丘尼，日沒開僧伽藍門，不囑授而出者，波逸提。

「若比丘尼，不前安居，不后安居者，波逸提。

「若比丘尼，知女人常漏大小便、涕唾常出，與受具足戒，波逸提。

「若比丘尼，知二形人，與受具足戒者，波逸提。

「若比丘尼，知二道合者，與受具足戒，波逸提。

「若比丘尼，知有負債難、病難，與受具足戒，波逸提。

「若比丘尼，學世俗伎術以自活命，波逸提。

「若比丘尼，以世俗伎術教授白衣，波逸提。

「若比丘

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，女性出家人），讓其他比丘尼塗抹身體，犯波逸提（Payantika，一種輕罪）。』 『如果比丘尼，讓式叉摩那（Siksamana，預備沙彌尼）塗抹身體，犯波逸提。』 『如果比丘尼，讓沙彌尼（Sramaneri，小沙彌尼）塗抹身體，犯波逸提。』 『如果比丘尼，讓在家婦女塗抹身體，犯波逸提。』 『如果比丘尼，穿著䘢髁衣（一種不合規的衣服），犯波逸提。』 『如果比丘尼，持有婦女的裝飾品，除非是特殊情況，犯波逸提。』 『如果比丘尼，穿著革屣（皮鞋），拿著傘出行，除非是特殊情況，犯波逸提。』 『如果比丘尼，沒有生病，乘坐交通工具出行，除非是特殊情況，犯波逸提。』 『如果比丘尼，不穿著僧祇支（Samghati，一種袈裟）進入村莊，犯波逸提。』 『如果比丘尼，在傍晚時分到達在家人的家，沒有被邀請，犯波逸提。』 『如果比丘尼，在傍晚時分打開僧伽藍（Samgharama，寺院）的門，沒有囑咐其他比丘尼就離開，犯波逸提。』 『如果比丘尼，在日落後打開僧伽藍的門，沒有囑咐就離開，犯波逸提。』 『如果比丘尼，不安居（雨季的集中修行），或者不安居后離開，犯波逸提。』 『如果比丘尼，明知女人經常漏大小便、涕唾，還為她授具足戒（Upasampada，正式成為比丘尼的戒律），犯波逸提。』 『如果比丘尼，明知是雙性人，還為他/她授具足戒，犯波逸提。』 『如果比丘尼，明知是兩種性器官結合的人，還為他/她授具足戒，犯波逸提。』 『如果比丘尼，明知有負債、有疾病等困難的人，還為他/她授具足戒，犯波逸提。』 『如果比丘尼，學習世俗的伎藝來維持生計，犯波逸提。』 『如果比丘尼，用世俗的伎藝來教導在家人，犯波逸提。』 『如果比丘尼，……』

【English Translation】 English version 『If a Bhikkhuni (female monastic), causes a Bhikkhuni to rub or massage her body, it is a Payantika (an offense entailing confession).』 『If a Bhikkhuni, causes a Siksamana (a female novice undergoing training) to rub or massage her body, it is a Payantika.』 『If a Bhikkhuni, causes a Sramaneri (a female novice) to rub or massage her body, it is a Payantika.』 『If a Bhikkhuni, causes a laywoman to rub or massage her body, it is a Payantika.』 『If a Bhikkhuni, wears a 'bhagga' (torn/unsuitable) garment, it is a Payantika.』 『If a Bhikkhuni, possesses ornaments for women, except for a valid reason, it is a Payantika.』 『If a Bhikkhuni, wears leather sandals and carries an umbrella, except for a valid reason, it is a Payantika.』 『If a Bhikkhuni, without being ill, travels in a vehicle, except for a valid reason, it is a Payantika.』 『If a Bhikkhuni, enters a village without wearing the Samghati (outer robe), it is a Payantika.』 『If a Bhikkhuni, goes to a layperson's house in the evening without being invited, it is a Payantika.』 『If a Bhikkhuni, opens the gate of the Samgharama (monastery) in the evening and leaves without entrusting it to another Bhikkhuni, it is a Payantika.』 『If a Bhikkhuni, opens the gate of the Samgharama after sunset and leaves without entrusting it, it is a Payantika.』 『If a Bhikkhuni, does not observe the 'An居' (retreat during the rainy season), or leaves after observing the 'An居', it is a Payantika.』 『If a Bhikkhuni, knowing that a woman frequently leaks urine and feces, or constantly produces mucus and saliva, ordains her with the Upasampada (full ordination), it is a Payantika.』 『If a Bhikkhuni, knowing that someone is a hermaphrodite, ordains him/her with the Upasampada, it is a Payantika.』 『If a Bhikkhuni, knowing that someone has combined sexual organs, ordains him/her with the Upasampada, it is a Payantika.』 『If a Bhikkhuni, knowing that someone has debts or is facing difficulties due to illness, ordains him/her with the Upasampada, it is a Payantika.』 『If a Bhikkhuni, learns worldly skills to support herself, it is a Payantika.』 『If a Bhikkhuni, teaches worldly skills to laypeople, it is a Payantika.』 『If a Bhikkhuni, ...』

---

尼，被擯不去者，波逸提。

「若比丘尼，欲問比丘義，先不求而問者，波逸提。

「若比丘尼，知先住后至，后至先住，欲惱彼故，在前經行、若立、若坐、若臥者，波逸提。

「若比丘尼，知有比丘僧伽藍內起塔者，波逸提。

「若比丘尼，見新受戒比丘，應起迎逆、恭敬、禮拜、問訊、請與坐。不者，除因緣，波逸提。

「若比丘尼，為好故，搖身趨行者，波逸提。

「若比丘尼，作婦女莊嚴，香涂摩身，波逸提。

「若比丘尼，使外道女香涂摩身，波逸提。

「諸大姊！我已說一百七十八波逸提法。

「今問

「諸大姊：是中清凈不？(如是至三)

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！是八波羅提提舍尼法，半月半月說，戒經中來。

「若比丘尼，不病，乞酥食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞油食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞蜜食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊

【現代漢語翻譯】 現代漢語譯本 尼，被擯除而不離開的，犯波逸提（Pācittiya，一種輕罪）。 『如果比丘尼（Bhikkhunī，女性出家人）想要問比丘（Bhikkhu，男性出家人）佛法的意義，事先不請求允許就問，犯波逸提。』 『如果比丘尼知道有先到的和後到的，爲了惱亂他們，在他們前面經行、或站立、或坐、或臥，犯波逸提。』 『如果比丘尼知道有比丘在僧伽藍（Saṃghārāma，僧院）內建造塔，犯波逸提。』 『如果比丘尼見到新受戒的比丘，應該起身迎接、恭敬、禮拜、問訊、請他坐。不這樣做，除非有因緣，犯波逸提。』 『如果比丘尼爲了好看，搖動身體行走，犯波逸提。』 『如果比丘尼打扮得像婦女一樣，用香塗抹身體，犯波逸提。』 『如果比丘尼使外道（Titthiya，佛教以外的宗教）的女子用香塗抹身體，犯波逸提。』 『諸位大姊！我已經說了178條波逸提法。』 『現在問：』 『諸位大姊：這裡面清凈嗎？』（這樣問三次） 『諸位大姊！這裡面清凈，因為大家默然不語。這件事就這樣記住。』 『諸位大姊！這八條波羅提提舍尼法（Pāṭidesanī，應懺悔法），每半個月誦說一次，出自戒經中。』 『如果比丘尼沒有生病，乞求酥油食物，犯應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，是不應該做的。我現在向大姊懺悔。』這叫做悔過法。』 『如果比丘尼沒有生病，乞求食用油食物，犯應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，是不應該做的。我現在向大姊懺悔。』這叫做悔過法。』 『如果比丘尼沒有生病，乞求蜂蜜食物，犯應懺悔可呵法。應該向大姊

【English Translation】 English version A nun who, having been expelled, does not depart, commits a Pācittiya (a minor offense). 『If a Bhikkhunī (female monastic) wishes to ask a Bhikkhu (male monastic) about the meaning of the Dharma, and asks without first seeking permission, she commits a Pācittiya.』 『If a Bhikkhunī knows that there are those who arrived earlier and those who arrived later, and, wishing to annoy them, walks back and forth in front of them, or stands, or sits, or lies down, she commits a Pācittiya.』 『If a Bhikkhunī knows that there are Bhikkhus building a stupa within the Saṃghārāma (monastery), she commits a Pācittiya.』 『If a Bhikkhunī sees a newly ordained Bhikkhu, she should rise to greet him, show respect, bow, inquire, and invite him to sit. If she does not do so, unless there is a reason, she commits a Pācittiya.』 『If a Bhikkhunī, for the sake of looking good, walks swaying her body, she commits a Pācittiya.』 『If a Bhikkhunī adorns herself like a woman, and applies fragrant oil to her body, she commits a Pācittiya.』 『If a Bhikkhunī causes a female adherent of another sect (Titthiya) to apply fragrant oil to her body, she commits a Pācittiya.』 『Sisters, I have now recited the 178 Pācittiya rules.』 『Now I ask:』 『Sisters, are you pure in this matter?』 (Repeat three times) 『Sisters, you are pure in this matter, because you are silent. Remember this matter thus.』 『Sisters, these eight Pāṭidesanī (offenses requiring confession) rules are recited every half-month, as they come in the monastic code.』 『If a Bhikkhunī, not being ill, asks for ghee as food, she commits an offense requiring confession, a blameworthy act. She should say to another Bhikkhunī: 『Sister, I have committed a blameworthy act, which should not have been done. I now confess to you, sister.』 This is called the act of confession.』 『If a Bhikkhunī, not being ill, asks for oil as food, she commits an offense requiring confession, a blameworthy act. She should say to another Bhikkhunī: 『Sister, I have committed a blameworthy act, which should not have been done. I now confess to you, sister.』 This is called the act of confession.』 『If a Bhikkhunī, not being ill, asks for honey as food, she commits an offense requiring confession, a blameworthy act. She should say to another sister

---

！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞黑石蜜食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞乳食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞酪食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞魚食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「若比丘尼，不病，乞肉食者，犯應懺悔可呵法。應向余比丘尼說言：『大姊！我犯可呵法，所不應為。我今向大姊懺悔。』是名悔過法。

「諸大姊！我已說八波羅提提舍尼法。

「今問諸大姊：是中清凈不？(如是至三)。

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！此眾學戒法，半月半月說，戒經中來。

「當齊整著涅槃僧，應當學。

「當齊整著三衣，應當學。

「不得反抄衣行入白衣舍，應當

【現代漢語翻譯】 現代漢語譯本：『我犯了可呵法（可責備的行為），做了不應該做的事。我現在向大姊（年長的比丘尼）懺悔。』這叫做悔過法。

『如果比丘尼（女性出家人）沒有生病，卻乞討黑石蜜（一種糖）食用，就犯了應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，做了不應該做的事。我現在向大姊懺悔。』這叫做悔過法。

『如果比丘尼沒有生病，卻乞討乳（牛奶）食用，就犯了應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，做了不應該做的事。我現在向大姊懺悔。』這叫做悔過法。

『如果比丘尼沒有生病，卻乞討酪（奶酪）食用，就犯了應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，做了不應該做的事。我現在向大姊懺悔。』這叫做悔過法。

『如果比丘尼沒有生病，卻乞討魚食用，就犯了應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，做了不應該做的事。我現在向大姊懺悔。』這叫做悔過法。

『如果比丘尼沒有生病，卻乞討肉食用，就犯了應懺悔的可呵法。應該向其他比丘尼說：『大姊！我犯了可呵法，做了不應該做的事。我現在向大姊懺悔。』這叫做悔過法。

『諸位大姊！我已經說了八條波羅提提舍尼法（應向人懺悔的戒條）。』

『現在問諸位大姊：在這之中是否清凈？』（這樣問三次）。

『諸位大姊！因為大家默然不語，所以是清凈的。這件事就這樣記住。』

『諸位大姊！這些眾學戒法（需要共同學習的戒律），是每半個月誦說一次，出自戒經之中。

『應當穿戴整齊的涅槃僧（僧服），應當學習。』

『應當穿戴整齊的三衣（三種僧衣），應當學習。』

『不得反抄衣（將衣服反過來抄起）進入白衣（在家居士）的住所，應當學習。

【English Translation】 English version: 'I have committed a blameworthy offense (可呵法), something that should not be done. I now confess to you, elder sister (大姊, older Bhikkhuni).' This is called the method of repentance.

'If a Bhikkhuni (比丘尼, female monastic) who is not ill begs for black rock honey (黑石蜜, a type of sugar) to eat, she commits a blameworthy offense for which repentance is required. She should say to another Bhikkhuni: 'Elder sister! I have committed a blameworthy offense, something that should not be done. I now confess to you, elder sister.' This is called the method of repentance.'

'If a Bhikkhuni who is not ill begs for milk (乳) to eat, she commits a blameworthy offense for which repentance is required. She should say to another Bhikkhuni: 'Elder sister! I have committed a blameworthy offense, something that should not be done. I now confess to you, elder sister.' This is called the method of repentance.'

'If a Bhikkhuni who is not ill begs for cheese (酪) to eat, she commits a blameworthy offense for which repentance is required. She should say to another Bhikkhuni: 'Elder sister! I have committed a blameworthy offense, something that should not be done. I now confess to you, elder sister.' This is called the method of repentance.'

'If a Bhikkhuni who is not ill begs for fish (魚) to eat, she commits a blameworthy offense for which repentance is required. She should say to another Bhikkhuni: 'Elder sister! I have committed a blameworthy offense, something that should not be done. I now confess to you, elder sister.' This is called the method of repentance.'

'If a Bhikkhuni who is not ill begs for meat (肉) to eat, she commits a blameworthy offense for which repentance is required. She should say to another Bhikkhuni: 'Elder sister! I have committed a blameworthy offense, something that should not be done. I now confess to you, elder sister.' This is called the method of repentance.'

'Sisters, I have now recited the eight Patidesaniya (波羅提提舍尼法, offenses requiring confession).'

'Now I ask you, sisters: Are you pure in this?' (Repeat three times).

'Sisters, you are pure in this, because of your silence. Remember this matter thus.'

'Sisters, these Sekhiya (眾學戒法, training rules) are recited every half-month, coming from the Patimokkha (戒經, monastic code).'

'One should wear the Nirvana Sangha (涅槃僧, monastic robe) neatly; one should train oneself.'

'One should wear the three robes (三衣, three pieces of monastic clothing) neatly; one should train oneself.'

'One should not enter the house of a layperson (白衣, layperson) with the robe turned inside out; one should train oneself.'

---

學。

「不得反抄衣入白衣舍坐，應當學。

「不得衣纏頸入白衣舍，應當學。

「不得衣纏頸入白衣舍坐，應當學。

「不得覆頭入白衣舍，應當學。

「不得覆頭入白衣舍坐，應當學。

「不得跳行入白衣舍，應當學。

「不得跳行入白衣舍坐，應當學。

「不得白衣舍內蹲坐，應當學。

「不得叉腰行入白衣舍，應當學。

「不得叉腰行入白衣舍坐，應當學。

「不得搖身行入白衣舍，應當學。

「不得搖身行入白衣舍坐，應當學。

「不得掉臂行入白衣舍，應當學。

「不得掉臂行入白衣舍坐，應當學。

「好覆身入白衣舍，應當學。

「好覆身入白衣舍坐，應當學。

「不得左右顧視行入白衣舍，應當學。

「不得左右顧視行入白衣舍坐，應當學。

「靜默入白衣舍，應當學。

「靜默入白衣舍坐，應當學。

「不得戲笑行入白衣舍，應當學。

「不得戲笑行入白衣舍坐，應當學。

「用意受食，應當學。

「平缽受食，應當學。

「平缽受羹，應當學。

「羹飯等食，應當學。

「以次食，應當學。

「不得挑缽中而

【現代漢語翻譯】 現代漢語譯本 『不應反抄起衣角進入在家居士的住所坐下，應當學習。』 『不應將衣服纏繞在脖子上進入在家居士的住所，應當學習。』 『不應將衣服纏繞在脖子上進入在家居士的住所坐下，應當學習。』 『不應蒙著頭進入在家居士的住所，應當學習。』 『不應蒙著頭進入在家居士的住所坐下，應當學習。』 『不應跳著走進入在家居士的住所，應當學習。』 『不應跳著走進入在家居士的住所坐下，應當學習。』 『不應在在家居士的住所內蹲坐，應當學習。』 『不應叉著腰走進在家居士的住所，應當學習。』 『不應叉著腰走進在家居士的住所坐下，應當學習。』 『不應搖晃身體走進在家居士的住所，應當學習。』 『不應搖晃身體走進在家居士的住所坐下，應當學習。』 『不應甩著手臂走進在家居士的住所，應當學習。』 『不應甩著手臂走進在家居士的住所坐下，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坐下，應當學習。』 『不應左顧右盼地走進在家居士的住所，應當學習。』 『不應左顧右盼地走進在家居士的住所坐下，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坐下，應當學習。』 『不應嬉笑打鬧地走進在家居士的住所，應當學習。』 『不應嬉笑打鬧地走進在家居士的住所坐下，應當學習。』 『專心致志地接受食物，應當學習。』 『平端著缽接受食物，應當學習。』 『平端著缽接受羹湯，應當學習。』 『羹湯和飯食要均衡，應當學習。』 『按順序食用，應當學習。』 『不應在缽中挑揀食物，』

【English Translation】 English version 『One should not turn up the hem of one's robe and sit in the householder's dwelling; one should train oneself.』 『One should not enter the householder's dwelling with one's robe wrapped around one's neck; one should train oneself.』 『One should not sit in the householder's dwelling with one's robe wrapped around one's neck; one should train oneself.』 『One should not enter the householder's dwelling with one's head covered; one should train oneself.』 『One should not sit in the householder's dwelling with one's head covered; one should train oneself.』 『One should not enter the householder's dwelling hopping; one should train oneself.』 『One should not sit in the householder's dwelling hopping; one should train oneself.』 『One should not squat in the householder's dwelling; one should train oneself.』 『One should not enter the householder's dwelling with arms akimbo; one should train oneself.』 『One should not sit in the householder's dwelling with arms akimbo; one should train oneself.』 『One should not enter the householder's dwelling swaying one's body; one should train oneself.』 『One should not sit in the householder's dwelling swaying one's body; one should train oneself.』 『One should not enter the householder's dwelling swinging one's arms; one should train oneself.』 『One should not sit in the householder's dwelling swinging one's arms; one should train oneself.』 『One should enter the householder's dwelling well-covered; one should train oneself.』 『One should sit in the householder's dwelling well-covered; one should train oneself.』 『One should not enter the householder's dwelling looking around; one should train oneself.』 『One should not sit in the householder's dwelling looking around; one should train oneself.』 『One should enter the householder's dwelling silently; one should train oneself.』 『One should sit in the householder's dwelling silently; one should train oneself.』 『One should not enter the householder's dwelling laughing and joking; one should train oneself.』 『One should not sit in the householder's dwelling laughing and joking; one should train oneself.』 『One should receive food attentively; one should train oneself.』 『One should receive food with a level bowl; one should train oneself.』 『One should receive soup with a level bowl; one should train oneself.』 『Soup and rice should be in equal proportion; one should train oneself.』 『One should eat in order; one should train oneself.』 『One should not pick and choose food from the bowl;』

---

食，應當學。

「若比丘尼不病，不得自為己索羹飯，應當學。

「不得以飯覆羹，更望得，應當學。

「不得視比坐缽中食，應當學。

「當系缽想食，應當學。

「不得大摶飯食，應當學。

「不得大張口待飯食，應當學。

「不得含飯語，應當學。

「不得摶飯遙擲口中，應當學。

「不得遺落飯食，應當學。

「不得頰食食，應當學。

「不得嚼飯作聲食，應當學。

「不得大噏飯食，應當學。

「不得舌舐食，應當學。

「不得振手食，應當學。

「不得手把散飯食，應當學。

「不得污手捉飲器，應當學。

「不得洗缽水棄白衣舍內，應當學。

「不得生草葉上大小便、涕唾，除病，應當學。

「不得凈水中大小便、涕唾，除病，應當學。

「不得立大小便，除病，應當學。

「不得與反抄衣不恭敬人說法，除病，應當學。

「不得為衣纏頸者說法，除病，應當學。

「不得為覆頭者說法，除病，應當學。

「不得為裹頭者說法，除病，應當學。

「不得為叉腰者說法，除病，應當學。

「不得爲著革屣者說法，除病，應當學。

【現代漢語翻譯】 現代漢語譯本：關於飲食，應當學習以下內容：

『如果比丘尼（Bhikkhuni，女性出家人）沒有生病，不得自己去索要羹飯，應當學習。』

『不得用飯蓋住羹，希望得到更多的食物，應當學習。』

『不得看著其他同座比丘（Bhikkhu，男性出家人）缽中的食物，應當學習。』

『應當繫念于缽，如法地食用，應當學習。』

『不得捏成過大的飯糰食用，應當學習。』

『不得大張著嘴等待食物送入口中，應當學習。』

『不得嘴裡含著飯說話，應當學習。』

『不得把飯捏成團，遠遠地拋入口中，應當學習。』

『不得遺落飯粒，應當學習。』

『不得塞滿兩頰地吃東西，應當學習。』

『不得嚼飯時發出聲音，應當學習。』

『不得大口吸食食物，應當學習。』

『不得用舌頭舔食物，應當學習。』

『不得抖動著手吃飯，應當學習。』

『不得用手抓散落的飯粒吃，應當學習。』

『不得用臟手拿取飲水器具，應當學習。』

『不得把洗缽的水倒在俗人（白衣）的住所內，應當學習。』

『不得在新鮮的草葉上大小便、吐痰涕唾，除非生病，應當學習。』

『不得在乾淨的水中大小便、吐痰涕唾，除非生病，應當學習。』

『不得站立著大小便，除非生病，應當學習。』

『不得為反抄著衣袖、不恭敬的人說法，除非生病，應當學習。』

『不得為用衣服纏繞脖子的人說法，除非生病，應當學習。』

『不得為蒙著頭的人說法，除非生病，應當學習。』

『不得為包著頭的人說法，除非生病，應當學習。』

『不得為叉著腰的人說法，除非生病，應當學習。』

『不得為穿著皮鞋的人說法，除非生病，應當學習。』

【English Translation】 English version: Regarding food, one should learn:

『If a Bhikkhuni (female monastic) is not ill, she should not ask for soup or rice for herself; one should learn this.』

『One should not cover the soup with rice, hoping to get more; one should learn this.』

『One should not look at the food in the bowl of another sitting next to them; one should learn this.』

『One should eat mindfully, focusing on the bowl; one should learn this.』

『One should not make a large ball of rice to eat; one should learn this.』

『One should not open one's mouth wide waiting for food; one should learn this.』

『One should not speak with food in one's mouth; one should learn this.』

『One should not throw a ball of rice into one's mouth from a distance; one should learn this.』

『One should not drop grains of rice; one should learn this.』

『One should not stuff one's cheeks with food; one should learn this.』

『One should not make noise while chewing; one should learn this.』

『One should not slurp food loudly; one should learn this.』

『One should not lick food with the tongue; one should learn this.』

『One should not shake one's hand while eating; one should learn this.』

『One should not pick up scattered grains of rice with one's hand; one should learn this.』

『One should not touch the drinking vessel with a dirty hand; one should learn this.』

『One should not discard the water used to wash the bowl within the residence of laypeople (Baiyi); one should learn this.』

『One should not urinate, defecate, or spit on fresh grass or leaves, unless ill; one should learn this.』

『One should not urinate, defecate, or spit in clean water, unless ill; one should learn this.』

『One should not urinate or defecate while standing, unless ill; one should learn this.』

『One should not teach the Dharma to someone who has their sleeves rolled up and is disrespectful, unless ill; one should learn this.』

『One should not teach the Dharma to someone who has their neck wrapped in clothing, unless ill; one should learn this.』

『One should not teach the Dharma to someone who is covering their head, unless ill; one should learn this.』

『One should not teach the Dharma to someone who is wearing a head wrap, unless ill; one should learn this.』

『One should not teach the Dharma to someone who has their hands on their hips, unless ill; one should learn this.』

『One should not teach the Dharma to someone who is wearing leather shoes (Ge xi), unless ill; one should learn this.』

---

「不得爲著木屐者說法，除病，應當學。

「不得為騎乘者說法，除病，應當學。

「不得在佛塔中止宿，除為守護故，應當學。

「不得藏財物置佛塔中，除為堅牢故，應當學。

「不得著革屣入佛塔中，應當學。

「不得手捉革屣入佛塔中，應當學。

「不得著革屣繞佛塔行，應當學。

「不得著富羅入佛塔中，應當學。

「不得手捉富羅入佛塔中，應當學。

「不得塔下坐食，留草及食污地，應當學。

「不得擔死屍從塔下過，應當學。

「不得塔下埋死屍，應當學。

「不得在塔下燒死屍，應當學。

「不得向佛塔燒死屍，應當學。

「不得佛塔四邊燒死屍，使臭氣來入，應當學。

「不得持死人衣及床，從塔下過，除浣染香薰，應當學。

「不得佛塔下大小便，應當學。

「不得向佛塔大小便，應當學。

「不得繞佛塔四邊大小便，使臭氣來入，應當學。

「不得持佛像至大小便處，應當學。

「不得在佛塔下嚼楊枝，應當學。

「不得向佛塔嚼楊枝，應當學。

「不得佛塔四邊嚼楊枝，應當學。

「不得在佛塔下涕唾，應當學。

「不得

【現代漢語翻譯】 現代漢語譯本 『不應為穿著木屐（一種木底鞋）的人說法，除非是爲了治病，應當學習。』 『不應為騎乘交通工具的人說法，除非是爲了治病，應當學習。』 『不應在佛塔（存放佛陀或聖物的高大建築物）中過夜，除非是爲了守護佛塔，應當學習。』 『不應將財物藏在佛塔中，除非是爲了使其堅固，應當學習。』 『不應穿著皮鞋進入佛塔中，應當學習。』 『不應用手拿著皮鞋進入佛塔中，應當學習。』 『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。』 『不應用手拿著襪子進入佛塔中，應當學習。』 『不應在塔下坐著吃飯，留下草和食物弄髒地面，應當學習。』 『不應抬著死屍從塔下經過，應當學習。』 『不應在塔下埋葬死屍，應當學習。』 『不應在塔下焚燒死屍，應當學習。』 『不應朝著佛塔焚燒死屍，應當學習。』 『不應在佛塔四邊焚燒死屍，使臭氣飄入佛塔，應當學習。』 『不應拿著死人的衣服和床，從塔下經過，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。』 『不應繞著佛塔四邊大小便，使臭氣飄入佛塔，應當學習。』 『不應拿著佛像到大小便的地方，應當學習。』 『不應在佛塔下嚼楊枝（一種清潔牙齒的樹枝），應當學習。』 『不應朝著佛塔嚼楊枝，應當學習。』 『不應在佛塔四邊嚼楊枝，應當學習。』 『不應在佛塔下吐痰，應當學習。』

【English Translation】 English version 『One should not preach the Dharma to someone wearing wooden sandals, except if they are ill; one should train oneself.』 『One should not preach the Dharma to someone riding a vehicle, except if they are ill; one should train oneself.』 『One should not stay overnight in a stupa (a mound-like or hemispherical structure containing relics), except for the purpose of guarding it; one should train oneself.』 『One should not hide valuables in a stupa, except for the purpose of strengthening it; one should train oneself.』 『One should not enter a stupa wearing leather shoes; one should train oneself.』 『One should not enter a stupa holding leather shoes in one's hand; one should train oneself.』 『One should not walk around a stupa wearing leather shoes; one should train oneself.』 『One should not enter a stupa wearing socks; one should train oneself.』 『One should not enter a stupa holding socks in one's hand; one should train oneself.』 『One should not sit and eat at the base of a stupa, leaving grass and food to dirty the ground; one should train oneself.』 『One should not carry a corpse past the base of a stupa; one should train oneself.』 『One should not bury a corpse at the base of a stupa; one should train oneself.』 『One should not cremate a corpse at the base of a stupa; one should train oneself.』 『One should not cremate a corpse facing a stupa; one should train oneself.』 『One should not cremate a corpse on all four sides of a stupa, allowing the foul odor to enter; one should train oneself.』 『One should not carry the clothes and bed of a dead person past the base of a stupa, except for washing, dyeing, or perfuming them; one should train oneself.』 『One should not urinate or defecate at the base of a stupa; one should train oneself.』 『One should not urinate or defecate facing a stupa; one should train oneself.』 『One should not urinate or defecate around all four sides of a stupa, allowing the foul odor to enter; one should train oneself.』 『One should not carry a Buddha image to a place of urination or defecation; one should train oneself.』 『One should not chew a tooth-cleaning twig (a twig used to clean teeth) at the base of a stupa; one should train oneself.』 『One should not chew a tooth-cleaning twig facing a stupa; one should train oneself.』 『One should not chew a tooth-cleaning twig on all four sides of a stupa; one should train oneself.』 『One should not spit at the base of a stupa; one should train oneself.』

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向佛塔涕唾，應當學。

「不得塔四邊涕唾，應當學。

「不得向塔舒腳坐，應當學。

「不得安佛塔在下房，己在上房住，應當學。

「人坐己立，不得為說法，除病，應當學。

「人臥己坐，不得為說法，除病，應當學。

「人在坐，己在非坐，不得為說法，除病，應當學。

「人在高坐，己在下坐，不得為說法，除病，應當學。

「人在前，己在後，不得為說法，除病，應當學。

「人在高經行處，己在下經行處，不應為說法，除病，應當學。

「人在道，己在非道，不應為說法，除病，應當學。

「不得攜手在道行，應當學。

「不得上樹過人頭，除時因緣，應當學。

「不得絡囊盛缽，貫杖頭，著肩上而行，應當學。

「人持杖，不恭敬，不應為說法，除病，應當學。

「人持劍，不應為說法，除病，應當學。

「人持鉾，不應為說法，除病，應當學。

「人持刀，不應為說法，除病，應當學。

「人持蓋，不應為說法，除病，應當學。

「諸大姊！我已說眾學戒法。

「今問諸大姊：是中清凈不？(如是三說)。

「諸大姊！是中清凈，默然故。是事如是持。

【現代漢語翻譯】 現代漢語譯本 向佛塔（Buddha Stupa，佛教建築，用於存放佛陀或高僧的舍利）吐痰或吐口水，這是應當避免的，應當學習。 不應該在佛塔四周圍吐痰或吐口水，這是應當避免的，應當學習。 不應該朝著佛塔伸開雙腿坐著，這是應當避免的，應當學習。 不應該把佛塔安置在下層的房間，自己卻住在上層的房間，這是應當避免的，應當學習。 當別人坐著而自己站立時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人躺著而自己坐著時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人坐著而自己沒有坐著時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人坐在高處而自己坐在低處時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人在前面而自己在後面時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人在高處經行（Cankrama，一種行走禪修的方式）時，自己在低處經行，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 當別人在道路上行走，而自己不在道路上時，不應該為他人說法，除非是爲了治療疾病，這是應當避免的，應當學習。 不應該手牽著手在道路上行走，這是應當避免的，應當學習。 不應該爬到樹上超過別人的頭頂，除非有特殊原因，這是應當避免的，應當學習。 不應該用網狀的袋子裝著缽，把杖貫穿其中，扛在肩上行走，這是應當避免的，應當學習。 如果有人拿著手杖，不恭敬，不應該為他說法，除非是爲了治療疾病，這是應當避免的，應當學習。 如果有人拿著劍，不應該為他說法，除非是爲了治療疾病，這是應當避免的，應當學習。 如果有人拿著長矛，不應該為他說法，除非是爲了治療疾病，這是應當避免的，應當學習。 如果有人拿著刀，不應該為他說法，除非是爲了治療疾病，這是應當避免的，應當學習。 如果有人拿著傘蓋，不應該為他說法，除非是爲了治療疾病，這是應當避免的，應當學習。 各位大姊！我已經說了眾學戒法（Siksa，佛教戒律，指導行為和道德規範）。 現在問各位大姊：這些戒律之中是否清凈無染？（這樣重複三次）。 各位大姊！因為大家默然不語，所以知道大家在這些戒律之中是清凈的。這件事就這樣遵守奉行。

【English Translation】 English version One should learn not to spit or drool towards a Buddha Stupa (Buddhist monument containing relics). One should learn not to spit or drool around the four sides of a Stupa. One should learn not to sit with legs stretched out towards a Stupa. One should learn not to place a Buddha Stupa in a lower room while oneself lives in an upper room. One should learn not to teach the Dharma to someone who is sitting when oneself is standing, except in the case of illness. One should learn not to teach the Dharma to someone who is lying down when oneself is sitting, except in the case of illness. One should learn not to teach the Dharma to someone who is sitting when oneself is not sitting, except in the case of illness. One should learn not to teach the Dharma to someone who is sitting in a high seat when oneself is sitting in a low seat, except in the case of illness. One should learn not to teach the Dharma to someone who is in front when oneself is behind, except in the case of illness. One should learn not to teach the Dharma to someone who is walking in a high Cankrama (walking meditation) when oneself is walking in a low Cankrama, except in the case of illness. One should learn not to teach the Dharma to someone who is on the road when oneself is not on the road, except in the case of illness. One should learn not to walk hand-in-hand on the road. One should learn not to climb a tree over someone's head, except when there is a specific reason. One should learn not to carry a bowl in a net bag, threaded onto a staff, and carried on the shoulder. One should learn not to teach the Dharma to someone who is holding a staff and is not respectful, except in the case of illness. One should learn not to teach the Dharma to someone who is holding a sword, except in the case of illness. One should learn not to teach the Dharma to someone who is holding a spear, except in the case of illness. One should learn not to teach the Dharma to someone who is holding a knife, except in the case of illness. One should learn not to teach the Dharma to someone who is holding a parasol, except in the case of illness. O great sisters! I have now recited the precepts of learning (Siksa). Now I ask you, great sisters: Are you pure in these precepts? (This is said three times). Great sisters! Because you are silent, it is known that you are pure in these precepts. May this matter be upheld in this way.

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「諸大姊！是七滅諍法，半月半月說，戒經中來。

「若比丘尼有諍事起，即應除滅。

「應與現前毗尼，當與現前毗尼。

「應與憶念毗尼，當與憶念毗尼。

「應與不癡毗尼，當與不癡毗尼。

「應與自言治，當與自言治。

「應與多人語，當與多人語。

「應與覓罪相，當與覓罪相。

「應與如草覆地，當與如草覆地。

「諸大姊！我已說七滅諍法。

「今問諸大姊：是中清凈不？(如是三說)。

「諸大姊！是中清凈，默然故。是事如是持。

「諸大姊！我已說戒經序，已說八波羅夷法，已說十七僧伽婆尸沙法，已說三十尼薩耆波逸提法，已說一百七十八波逸提法，已說八波羅提提舍尼法，已說眾學戒法，已說七滅諍法。此是佛所說，半月半月說，戒經中來。

「若更有餘佛法，是中皆共和合，應當學。

「忍辱第一道，　　佛說無為最， 　出家惱他人，　　不名為沙門。

「此是毗婆尸如來、無所著、等正覺，說是戒經。

「譬如明眼人，　　能避險惡道， 　世有聰明人，　　能遠離諸惡。

「此是尸棄如來、無所著、等正覺，說是戒經。

「不謗亦不嫉，　　當奉持于戒， 　飲食知止足

，　　常樂在空閑， 　心定樂精進，　　是名諸佛教。

「此是毗葉羅如來、無所著、等正覺，說是戒經。

「譬如蜂採花，　　不壞色與香， 　但取其味去；　　比丘入聚然， 　不違戾他事，　　不觀作不作， 　但自觀身行，　　若正若不正。

「此是拘樓孫如來、無所著、等正覺，說是戒經。

「心莫作放逸，　　聖法當勤學， 　如是無憂愁，　　心定入涅槃。

「此是拘那含牟尼如來、無所著、等正覺，說是戒經。

「一切惡莫作，　　當奉行諸善， 　自凈其志意，　　是則諸佛教。

「此是迦葉如來、無所著、等正覺，說是戒經。

「善護于口言，　　自凈其志意， 　身莫作諸惡，　　此三業道凈； 　能得如是行，　　是大仙人道。

「此是釋迦牟尼如來、無所著、等正覺，於十二年中，為無事僧說是戒經。從是已后，廣分別說。諸比丘尼，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

【現代漢語翻譯】 現代漢語譯本 常常在空閑時感到快樂， 心安定時樂於精進，這是諸佛的教誨。

『這是毗葉羅如來（Vipula Buddha，廣大的佛）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者），所說的戒經。

譬如蜜蜂採蜜，不損壞花朵的顏色和香味，只取走它的味道；比丘進入村落也是這樣，不干涉他人的事務，不觀察他人做什麼或不做什麼，只觀察自己的身行，是正確還是不正確。

『這是拘樓孫如來（Krakucchanda Buddha，拘樓孫佛）、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，這樣就沒有憂愁，心安定就能進入涅槃（Nirvana，寂滅）。』

『這是拘那含牟尼如來（Kanakamuni Buddha，拘那含牟尼佛）、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，自己清凈自己的心意，這就是諸佛的教誨。

『這是迦葉如來（Kasyapa Buddha，迦葉佛）、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，自己清凈自己的心意，身體不要做各種惡事，這三種業道清凈了；能夠像這樣修行，就是大仙人的道路。

『這是釋迦牟尼如來（Sakyamuni Buddha，釋迦牟尼佛）、無所著（Arhat，阿羅漢）、等正覺（Sammasambuddha，正等覺者），在十二年中，為無事的僧眾說這部戒經。從此以後，廣泛地分別解說。各位比丘尼，自身爲了喜愛佛法、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。

聰明的人能夠守護戒律，能夠得到三種快樂，名譽和利養，死後能夠升到天上。 應當觀察這樣的地方，有智慧的人勤奮地守護戒律，戒律清凈並且有智慧，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，這就是諸佛的法。'

【English Translation】 English version Always joyful in leisure, With a settled mind, joyful in diligence, this is called the teaching of all Buddhas.

『This is the precept scripture spoken by Vipula Buddha (Vipula Buddha, the Extensive Buddha), Arhat (Arhat, the Worthy One), Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One).』

『Just as a bee collects nectar from a flower without harming its color or fragrance, but only takes its essence; so too, a Bhikkhu (Bhikkhu, Buddhist monk) enters a village, not interfering in the affairs of others, not observing what they do or do not do, but only observing his own conduct, whether it is right or wrong.』

『This is the precept scripture spoken by Krakucchanda Buddha (Krakucchanda Buddha), Arhat (Arhat, the Worthy One), Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One).』

『Let the mind not be negligent, one should diligently study the sacred Dharma (Dharma, the teachings of the Buddha), thus without sorrow, with a settled mind, one can enter Nirvana (Nirvana, liberation).』

『This is the precept scripture spoken by Kanakamuni Buddha (Kanakamuni Buddha), Arhat (Arhat, the Worthy One), Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One).』

『Do no evil, practice all good, purify one's own mind; this is the teaching of all Buddhas.』

『This is the precept scripture spoken by Kasyapa Buddha (Kasyapa Buddha), Arhat (Arhat, the Worthy One), Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One).』

『Well guard your speech, purify your own mind, let the body do no evil; these three paths of karma are purified; to be able to practice in this way is the path of the great sage.』

『This is the precept scripture spoken by Sakyamuni Buddha (Sakyamuni Buddha), Arhat (Arhat, the Worthy One), Sammasambuddha (Sammasambuddha, the Perfectly Enlightened One), for twelve years, for the monks who had no duties. From then on, it was widely and separately explained. Those Bhikkhunis (Bhikkhunis, Buddhist nuns), who for themselves love the Dharma, love the life of a renunciate, have shame and remorse, and love to learn the precepts, should learn in these precepts.』

『A wise person who can guard the precepts can obtain three kinds of happiness: fame and gain, and after death, rebirth in heaven. One should observe such a place, a wise person diligently guards the precepts, with pure precepts and wisdom, one can attain the foremost path. Like the Buddhas of the past, and those of the future, the present World Honored Ones, who can overcome all sorrows, all together respect the precepts, this is the Dharma of all Buddhas.』

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。 　若有自為身，　　欲求于佛道， 　當尊重正法，　　此是諸佛教。 　七佛為世尊，　　滅除諸結使， 　說是七戒經，　　諸縛得解脫。 　已入于涅槃，　　諸戲永滅盡， 　尊行大仙說，　　聖賢稱譽戒， 　弟子之所行，　　入寂滅涅槃。 　世尊涅槃時，　　興起于大悲， 　集諸比丘眾，　　與如是教誡： 『莫謂我涅槃，　　凈行者無護。 　我今說戒經，　　亦善說毗尼， 　我雖般涅槃，　　當視如世尊。 　此經久住世，　　佛法得熾盛， 　以是熾盛故，　　得入于涅槃。 　若不持此戒，　　如所應布薩， 　喻如日沒時，　　世界皆闇冥。 　當護持是戒，　　如𤛆牛愛尾， 　和合一處坐，　　如佛之所說。』 　我已說戒經，　　眾僧布薩竟， 　我今說戒經，　　所說諸功德， 　施一切眾生，　　皆共成佛道。」

四分比丘尼戒本

【現代漢語翻譯】 現代漢語譯本： 若有人爲了自身，想要尋求佛道，應當尊重正法，這是所有佛陀的教誨。 過去的七佛世尊，滅除了所有的煩惱結縛，宣說了這七戒經，使眾生的各種束縛得以解脫。 他們已經進入涅槃（Nirvana，寂滅），所有的戲論永遠滅盡，受到尊敬的大仙宣說，聖賢稱讚這些戒律，這是弟子們所應奉行的，最終進入寂滅涅槃。 世尊（Bhagavan）在涅槃的時候，興起了大悲心，召集所有的比丘（bhiksu，出家男眾）大眾，給予這樣的教誡： 『不要認為我涅槃后，清凈修行的人就沒有了守護。我現在宣說戒經，也善於宣說毗尼（Vinaya，戒律），我雖然般涅槃（Parinirvana，完全的涅槃），應當視戒如世尊一般。 此經如果長久住世，佛法就能得到熾盛，因為佛法的熾盛，眾生才能得以進入涅槃。 如果不持守這些戒律，如法地進行布薩（Posadha，齋戒），就如同太陽落山時，世界都陷入黑暗之中。 應當守護這些戒律，如同牦牛愛惜自己的尾巴一樣，和合在一起安坐，如同佛陀所說的那樣。』 我已經宣說了戒經，眾僧的布薩也已經完畢，我現在宣說戒經，所說的所有功德，施給一切眾生，愿他們都共同成就佛道。」 《四分比丘尼戒本》

【English Translation】 English version: If someone, for their own sake, wishes to seek the path of the Buddha, they should respect the true Dharma (law, teachings), this is the teaching of all the Buddhas. The seven Buddhas of the past, the World Honored Ones, extinguished all the bonds of affliction, and proclaimed these seven precepts, so that all the fetters of beings could be liberated. They have already entered Nirvana (extinction of suffering), all illusions are forever extinguished, the revered great sages proclaimed, the virtuous praise these precepts, this is what disciples should practice, ultimately entering the peaceful Nirvana. When the World Honored One (Bhagavan) was about to enter Nirvana, he arose with great compassion, gathered all the bhikshus (monks) together, and gave them this teaching: 'Do not think that after my Nirvana, those who practice purely will have no protection. I now proclaim the precepts, and also skillfully explain the Vinaya (monastic rules), although I have entered Parinirvana (final Nirvana), you should regard the precepts as the World Honored One. If this scripture remains in the world for a long time, the Buddha's Dharma will flourish, and because of the flourishing of the Dharma, beings will be able to enter Nirvana. If one does not uphold these precepts, and does not perform the Posadha (observance day) according to the Dharma, it is like when the sun sets, and the world falls into darkness. You should protect these precepts, like a yak cherishes its tail, and sit together in harmony, as the Buddha has said.' I have already proclaimed the precepts, and the Sangha's (community) Posadha has been completed, I now proclaim the precepts, and dedicate all the merits spoken of, to all beings, may they all together achieve the path of Buddhahood.」 《The Bhiksuni Pratimoksa of the Dharmaguptaka》

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