T23n1435_十誦律
大正藏第 23 冊 No. 1435 十誦律
No. 1435
十誦律卷第一(初誦之一)
後秦北印度三藏弗若多羅共羅什譯
明四波羅夷法之一
佛在毗耶離國，去城不遠有一聚落，是中有長者子，名須提那加蘭陀子，富貴多財種種成就，自歸三寶為佛弟子，厭世出家剃除鬚髮被著法服而作比丘，遠離鄉土到憍薩羅國一處安居。時世饑饉乞食難得，諸人民妻子尚乏飲食，何況能與諸乞求人！時須提那作是念：「此大饑饉乞求難得，我等諸親里多饒財富，當因我故佈施作福，今正是時。」作是念已，夏安居過三月自恣竟、作衣畢，著衣持缽還毗耶離，經游諸國至本聚落。晨朝時到，著衣持缽入村乞食至親里舍，為諸比丘各各勸與種種飲食，自行頭陀受乞食法。次乞食已還到自舍，而作是言：「先許當還，我今來歸。」作是語已便駃出去。其家小婢見其駃去，即馳往白鬚提那母：「向須提那入門便去。」其母念言：「須提那入門即去，或能愁憂欲還舍戒、不樂梵行？我今當往教令還家，自恣五欲佈施作福。」作是念已，往到其所語須提那：「汝若愁憂不樂梵行欲舍戒者，便來還家受五欲樂佈施作福。」即答母言：「我無愁憂，不欲舍戒、不厭梵行，亦不欲舍沙門之法，心
樂梵行。」其母自念：「我雖口言，不回其心。當語其婦言：『汝凈潔時到，則來報我。』」便往語之，婦言：「如是。」受其母教，凈潔時到，往報母言：「今何所作？」時母教言：「本須提那所喜衣服、嚴飾之具悉皆著來。」受教還房，著其所喜衣服嚴具。母即將到須提那所，便作是言：「汝若愁憂不樂梵行欲舍戒者，當自還家受五欲樂佈施作福。佛法難成，出家勤苦。」即答母言：「我不愁憂、心不動轉、自樂修梵行、不樂五欲。」母言：「善哉須提那！汝樂梵行不欲舍戒者，今婦時到當留續種。若家無嗣，所有財物悉當入官。」爾時世尊未結此戒，是須提那即便心動答母，言：「爾。」母即避去，便將其婦屏處行淫，如是再三。尋時懷妊，有福德子月滿而生，名曰續種，至年長大信樂佛法，出家學道勤行精進，逮得漏盡成阿羅漢。時須提那既行淫已，心生疑悔，愁憂色變無有威德，默然低頭、垂肩迷悶、不樂言說。時知識比丘來相問訊在一面坐，問須提那：「汝先有威德、顏色和悅、樂修梵行。今何以故愁憂色變、默然低頭、迷悶不樂？汝身為病？為私屏處作惡業耶？」須提那言：「我身無病，私屏作惡業故心有愁憂。」時諸比丘漸漸急問，便自廣說如上因緣。諸比丘聞已，種種因緣呵須提那言：「汝應愁苦
【現代漢語翻譯】 現代漢語譯本 『樂梵行。』他的母親心想：『我即使口頭上勸說，也無法改變他的心意。不如告訴他的妻子說：『你凈潔的時候到了，就來告訴我。』』於是就去告訴他的妻子，妻子說：『好的。』接受了母親的教導，凈潔的時候到了，就去告訴母親說：『現在該做什麼？』當時母親教導說：『把你丈夫須提那（Sudinna）最喜歡的衣服、裝飾品都穿戴過來。』妻子接受教導回到房間，穿戴上他最喜歡的衣服和裝飾品。母親就帶著她到須提那（Sudinna）那裡，便這樣說：『你如果憂愁不快樂梵行，想要捨棄戒律，就自己回家享受五欲之樂，佈施作福。佛法難以成就，出家修行很辛苦。』須提那（Sudinna）立即回答母親說：『我不憂愁，心不改變，自己喜歡修梵行，不喜歡五欲。』母親說：『好啊，須提那（Sudinna）！你喜歡梵行，不想捨棄戒律，現在你妻子時機已到，應當留下延續後代。如果家裡沒有後嗣，所有的財物都將充公。』當時世尊還沒有制定這條戒律，須提那（Sudinna）就心動了，回答母親說：『好的。』母親就避開了，便帶著他的妻子到隱蔽的地方行淫，像這樣做了三次。不久他的妻子就懷孕了，生了一個有福德的兒子，名叫續種，到長大后信樂佛法，出家學道，勤奮精進，證得漏盡，成為阿羅漢。當時須提那（Sudinna）行淫之後，心中生起疑惑和後悔，憂愁臉色改變，沒有了威德，默默地低著頭，垂著肩膀，迷茫困頓，不愛說話。當時認識他的比丘前來問候，在一旁坐下，問須提那（Sudinna）說：『你先前有威德，臉色和悅，喜歡修梵行。現在為什麼憂愁臉色改變，默默地低著頭，迷茫困頓不快樂？你是身體生病了？還是在私下隱蔽的地方做了惡業呢？』須提那（Sudinna）說：『我身體沒有生病，因為在私下隱蔽的地方做了惡業，所以心中憂愁。』當時眾比丘漸漸地急切追問，須提那（Sudinna）便詳細地說了上面的因緣。眾比丘聽了之後，用種種因緣呵斥須提那（Sudinna）說：『你應當愁苦』
【English Translation】 English version 'Rejoice in the Brahmachariya (Brahmacharya: the practice of celibacy or a holy life).' His mother thought to herself, 'Even if I say it, I cannot change his mind. I should tell his wife, 'When your time of purity arrives, come and tell me.'' Then she went and told his wife, who said, 'As you say.' Accepting her mother-in-law's instruction, when her time of purity arrived, she went and told her mother-in-law, 'What should I do now?' At that time, the mother-in-law instructed, 'Put on all the clothes and ornaments that Sudinna (Sudinna: name of a monk) likes.' Accepting the instruction, she returned to her room and put on her favorite clothes and ornaments. The mother-in-law then took her to Sudinna (Sudinna), and said, 'If you are worried and unhappy with the Brahmachariya (Brahmacharya) and want to give up the precepts, you should return home and enjoy the pleasures of the five desires, give alms, and make merit. The Buddha's Dharma (Dharma: the teachings of the Buddha) is difficult to achieve, and leaving home is hard work.' Sudinna (Sudinna) immediately replied to his mother, 'I am not worried, my mind is not wavering, I enjoy practicing the Brahmachariya (Brahmacharya), and I do not enjoy the five desires.' The mother said, 'Good, Sudinna (Sudinna)! If you enjoy the Brahmachariya (Brahmacharya) and do not want to give up the precepts, now is the time for your wife to continue the lineage. If there is no heir in the family, all the property will be confiscated by the government.' At that time, the World Honored One (Buddha) had not yet established this precept, and Sudinna (Sudinna) was moved and replied to his mother, 'Yes.' The mother then left, and he took his wife to a secluded place and engaged in sexual intercourse, doing so three times. Soon after, she became pregnant and gave birth to a virtuous son, named Lineage Continuation, who, when he grew up, believed in the Buddha's Dharma (Dharma), left home to study the Way, diligently practiced, attained the extinction of outflows, and became an Arhat (Arhat: one who has attained enlightenment). At that time, after Sudinna (Sudinna) had engaged in sexual intercourse, he felt doubt and remorse, his face changed with worry, he had no dignity, he silently lowered his head, his shoulders drooped, he was confused and depressed, and he did not like to speak. At that time, a bhikkhu (bhikkhu: Buddhist monk) who knew him came to inquire and sat on one side, asking Sudinna (Sudinna), 'You used to have dignity, a pleasant face, and enjoyed practicing the Brahmachariya (Brahmacharya). Why are you now worried, your face changed, silently lowering your head, confused, depressed, and unhappy? Are you sick? Or have you committed evil deeds in private?' Sudinna (Sudinna) said, 'I am not sick, but because I committed evil deeds in private, I am worried.' At that time, the bhikkhus (bhikkhu) gradually pressed him, and Sudinna (Sudinna) explained the above circumstances in detail. After hearing this, the bhikkhus (bhikkhu) scolded Sudinna (Sudinna) with various reasons, saying, 'You should be distressed.'
憂悔，乃作如是私屏惡業。汝所作事非沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝不知佛世尊以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，以種種因緣稱讚斷欲、舍欲想、滅欲熱。佛常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」時諸比丘種種呵已，向佛廣說。佛以是事集比丘僧。諸佛常法：知而故問、或有知而不問、有知時問、有知時不問、有益事問、無益事不問、有因緣問。佛世尊知，彼時以正念安慧問須提那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責須提那言：「汝所作事非沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝愚癡人！不知我以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，種種因緣稱讚斷欲、舍欲想、滅欲熱，我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」語諸比丘：「是愚癡人開諸漏門，寧以身份內毒蛇口中，終不以此觸彼女身。」佛如是種種因緣呵已，語諸比丘：「以十利故為諸比丘結戒：攝僧故、極好攝故、僧安樂住故、折伏高心人故、有慚愧者得安樂故、不信者得凈信故、已信者增長信故、遮今世惱漏故、斷後世惡故、梵行久住故。從今是戒應如是說：若比丘同入比丘學法，不捨戒行
【現代漢語翻譯】 現代漢語譯本 憂悔（對自己的行為感到憂愁和後悔），於是做了這樣的私下隱蔽的惡業。你所做的事情不符合沙門（出家修行者）的規範，不順應正道，沒有無慾的快樂心，卻行不凈之行，這是出家之人不應該做的。你不知道佛世尊用種種因緣呵斥對慾望的追求、對慾望的想像、對慾望的貪求、對慾望的感受、對慾望的熾熱，用種種因緣稱讚斷除慾望、捨棄對慾望的想像、熄滅慾望的熾熱。佛經常說法教導人們遠離慾望，你尚且不應該生起（對慾望的）念頭，更何況是做出產生貪慾、嗔恚、愚癡，結成束縛根本的不凈惡業？」當時，眾比丘種種呵斥須提那（Sutindina，人名）后，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團。諸佛通常的做法是：知道而故意問、或者有知道而不問、有知道時才問、有知道時不問、有益處的事才問、沒有益處的事不問、有因緣才問。佛世尊雖然知道這件事，但當時以正念和智慧詢問須提那：「你真的做了這件事嗎？」須提那回答說：「確實做了，世尊！」佛陀用種種因緣呵責須提那說：「你所做的事情不符合沙門（出家修行者）的規範，不順應正道，沒有無慾的快樂心，卻行不凈之行，這是出家之人不應該做的。你這個愚癡的人！不知道我用種種因緣呵斥對慾望的追求、對慾望的想像、對慾望的貪求、對慾望的感受、對慾望的熾熱，用種種因緣稱讚斷除慾望、捨棄對慾望的想像、熄滅慾望的熾熱，我經常說法教導人們遠離慾望，你尚且不應該生起（對慾望的）念頭，更何況是做出產生貪慾、嗔恚、愚癡，結成束縛根本的不凈惡業？」佛陀告訴眾比丘：「這個愚癡的人打開了各種煩惱的門戶，寧願把自己的身體伸進劇毒的蛇口中，也終究不應該用身體去接觸女人的身體。」佛陀這樣用種種因緣呵斥之後，告訴眾比丘：「因為十種利益的緣故，為眾比丘制定戒律：爲了攝受僧團、爲了極好地攝受僧團、爲了僧團能夠安樂地居住、爲了折服貢高我慢的人、爲了有慚愧心的人能夠得到安樂、爲了不信的人能夠生起清凈的信心、爲了已經有信心的人能夠增長信心、爲了遮止今世的煩惱和過失、爲了斷除來世的惡報、爲了梵行能夠長久住世。從今以後，這條戒律應該這樣說：如果比丘共同進入比丘學法，不捨棄戒律和行為
【English Translation】 English version Grieved and remorseful, he committed such a secret evil deed. 'What you have done is not in accordance with the practices of a 'sramana' (ascetic), does not accord with the path, and without the joy of desirelessness, you engage in impure conduct, which is not to be done by one who has left home. Do you not know that the Buddha, the World Honored One, with various reasons, rebukes desire, the thought of desire, the craving for desire, the feeling of desire, the heat of desire, and with various reasons, praises the cutting off of desire, the abandoning of the thought of desire, the extinguishing of the heat of desire? The Buddha constantly teaches the Dharma to lead people away from desire, you should not even give rise to the thought, let alone commit such an impure evil deed that is the root of lust, hatred, delusion, and the bonds of attachment?' At that time, the 'bhikkhus' (monks) variously rebuked 'Sutindina' (name of a person), and then reported the matter in detail to the Buddha. The Buddha gathered the 'bhikkhu sangha' (monk community) because of this matter. It is the usual practice of all Buddhas: to ask knowing full well, or sometimes to know and not ask, to ask when it is time to ask, to not ask when it is not time to ask, to ask about beneficial matters, to not ask about unbeneficial matters, to ask when there is a reason. The Buddha, the World Honored One, knew, but at that time, with right mindfulness and wisdom, asked 'Sutindina': 'Did you really do this?' He replied: 'I did, World Honored One!' The Buddha, with various reasons, rebuked 'Sutindina', saying: 'What you have done is not in accordance with the practices of a 'sramana' (ascetic), does not accord with the path, and without the joy of desirelessness, you engage in impure conduct, which is not to be done by one who has left home. You foolish man! Do you not know that I, with various reasons, rebuke desire, the thought of desire, the craving for desire, the feeling of desire, the heat of desire, and with various reasons, praise the cutting off of desire, the abandoning of the thought of desire, the extinguishing of the heat of desire? I constantly teach the Dharma to lead people away from desire, you should not even give rise to the thought, let alone commit such an impure evil deed that is the root of lust, hatred, delusion, and the bonds of attachment?' He said to the 'bhikkhus' (monks): 'This foolish man opens the gates of all outflows, he would rather put his body into the mouth of a poisonous snake than touch the body of a woman.' After the Buddha rebuked him in this way with various reasons, he said to the 'bhikkhus' (monks): 'For the sake of ten benefits, I establish precepts for the 'bhikkhus' (monks): for the sake of gathering the 'sangha' (monk community), for the sake of gathering the 'sangha' (monk community) extremely well, for the sake of the 'sangha' (monk community) to live in peace, for the sake of subduing the arrogant, for the sake of the ashamed to obtain peace, for the sake of the non-believers to obtain pure faith, for the sake of those who already have faith to increase their faith, for the sake of preventing the outflows of affliction in this life, for the sake of cutting off evil consequences in the next life, for the sake of the 'brahmacarya' (holy life) to last long. From now on, this precept should be recited as follows: If a 'bhikkhu' (monk) enters the 'bhikkhu' (monk) training together, without abandoning the precepts and conduct
淫法，是比丘得波羅夷不共住。」
佛在舍衛國，有一比丘名跋耆子，不捨戒、戒羸不出還家作淫。后欲出家，自作是念：「我當先往問諸比丘得出家不？不得則止。」作是念已問諸比丘。諸比丘疑，以此白佛，佛言：「有人不捨戒、戒羸不出還家作淫，可得出家更作比丘。從今是戒應如是說：若比丘同入比丘戒法，不捨戒、戒羸不出作淫法，是比丘得波羅夷不應共住。」
佛在舍衛國。爾時憍薩羅國有一比丘獨住林中，有雌獼猴常數來往此比丘所，比丘即與飲食誘之，獼猴心軟便共行淫。是比丘多有知識，來相問訊在一面坐。時獼猴來欲行淫，一一看諸比丘面，次到所愛比丘前住諦視其面。時此比丘心恥不視獼猴，獼猴尋瞋攫其耳鼻傷破便去。時諸比丘急問其故，便自廣說如上因緣。諸比丘以種種因緣呵責：「汝所作事非沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝不知佛以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，以種種因緣稱讚斷欲、舍欲想、滅欲熱。佛常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」時諸比丘種種因緣呵責已，往詣佛所向佛廣說。爾時世尊以是因緣集比丘僧，知而故問是比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵
【現代漢語翻譯】 現代漢語譯本：『行淫法，如果比丘犯了，就構成波羅夷罪，不得與僧團共住。』
佛陀在舍衛國時，有一位名叫跋耆子的比丘，沒有捨棄戒律，但戒行軟弱，還俗回家行淫。後來想要再次出家，他心想：『我應該先去問問各位比丘，看是否還能出家？如果不行，我就作罷。』 這樣想著，他就去詢問各位比丘。比丘們對此感到疑惑，便將此事稟告佛陀。佛陀說：『有人沒有捨棄戒律，戒行軟弱，還俗回家行淫，可以允許他再次出家，重新成為比丘。』 從今以後，這條戒律應該這樣說：『如果比丘共同進入比丘戒法，沒有捨棄戒律，戒行軟弱，還俗行淫，這位比丘就犯了波羅夷罪，不應與僧團共住。』
佛陀在舍衛國。當時，憍薩羅國有一位比丘獨自住在林中，有一隻雌獼猴經常來往于這位比丘的住所。比丘就用食物引誘它，獼猴心生愛慕，便與比丘行淫。這位比丘有很多熟人，前來問候他，並在一旁坐下。這時，獼猴來了，想要行淫，它一一看著各位比丘的臉，然後走到它所喜愛的比丘面前，注視著他的臉。這時，這位比丘感到羞恥，不敢看獼猴。獼猴隨即生氣，抓破了他的耳鼻，然後離去。各位比丘急忙詢問原因，這位比丘便詳細地講述了上述因緣。各位比丘用各種理由呵責他：『你所做的事情不符合沙門的行爲規範，不順應正道，沒有離欲的清凈心，卻行不凈之行，這不是出家之人應該做的。你難道不知道佛陀用各種理由呵斥貪慾、慾念、欲求、欲覺、慾火，用各種理由稱讚斷除貪慾、捨棄慾念、熄滅慾火嗎？佛陀經常說法教導人們遠離貪慾，你尚且不應該生起貪慾之心，更何況是造作產生貪慾、嗔恚、愚癡等煩惱的根本，行不凈的惡業？』 各位比丘用各種理由呵責他之後，前往佛陀的住所，向佛陀詳細地稟告了此事。當時，世尊因為這個因緣召集比丘僧眾，明知故問這位比丘：『你真的做了這件事嗎？』 他回答說：『確實做了，世尊！』 佛陀用各種理由呵斥
【English Translation】 English version: 'Sexual intercourse is a Parajika offense for a Bhikkhu, and he is no longer allowed to live in communion with the Sangha.'
When the Buddha was in Shravasti, there was a Bhikkhu named Bajjika who did not renounce his precepts but was weak in his observance and returned home to engage in sexual intercourse. Later, he wanted to become a monk again and thought to himself, 'I should first ask the Bhikkhus whether I can be ordained again. If not, I will give up.' With this thought, he asked the Bhikkhus. The Bhikkhus were doubtful and reported this to the Buddha. The Buddha said, 'Someone who has not renounced his precepts but is weak in his observance and returns home to engage in sexual intercourse can be allowed to be ordained again and become a Bhikkhu.' From now on, this precept should be stated as follows: 'If a Bhikkhu, having entered the Bhikkhu's precepts, does not renounce his precepts but is weak in his observance and returns home to engage in sexual intercourse, that Bhikkhu has committed a Parajika offense and should not live in communion with the Sangha.'
The Buddha was in Shravasti. At that time, in the Kosala country, there was a Bhikkhu living alone in the forest. A female monkey often came to visit this Bhikkhu. The Bhikkhu enticed her with food, and the monkey, becoming fond of him, engaged in sexual intercourse with him. This Bhikkhu had many acquaintances who came to inquire about him and sat down to one side. At that time, the monkey came, wanting to engage in sexual intercourse. She looked at the faces of all the Bhikkhus one by one, and then stopped in front of the Bhikkhu she loved, staring intently at his face. At this time, the Bhikkhu felt ashamed and did not look at the monkey. The monkey then became angry, scratched his ears and nose, causing injury, and left. The Bhikkhus quickly asked the reason, and the Bhikkhu explained the above circumstances in detail. The Bhikkhus rebuked him with various reasons, saying, 'What you have done is not in accordance with the conduct of a Shramana, does not accord with the path, and without a desire for detachment, you engage in impure conduct, which is not something a renunciate should do. Do you not know that the Buddha, with various reasons, condemns desire, thoughts of desire, craving for desire, perceptions of desire, and the heat of desire, and with various reasons, praises the abandonment of desire, the relinquishing of thoughts of desire, and the extinguishing of the heat of desire? The Buddha often teaches people to be free from desire. You should not even give rise to thoughts of desire, let alone create the root of desire, hatred, and delusion, which are the bonds of impure and evil karma?' After the Bhikkhus rebuked him with various reasons, they went to the Buddha's residence and reported the matter to the Buddha in detail. At that time, the World Honored One, because of this incident, gathered the Sangha of Bhikkhus and, knowing the truth, asked the Bhikkhu, 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha rebuked him with various reasons.
責：「汝所作事非沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝愚癡人！不知我以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，種種因緣稱讚斷欲、舍欲想、滅欲熱，我常說法教人離欲。汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」如是種種因緣呵已，語諸比丘：「我先已結此戒，今復隨結。從今是戒應如是說：若比丘同入比丘學法，不捨戒、戒羸不出行淫法，乃至共畜生者，是比丘得波羅夷不應共住。」
若比丘者有四種：一者，名字比丘；二者自言比丘；三者為乞比丘；四者破煩惱比丘。名字比丘者，以名為稱。自言比丘者，用白四羯磨受具足戒。又復賊住比丘，剃除鬚髮被著袈裟，自言：「我是比丘。」是名自言比丘。為乞比丘者，從他乞食故，如婆羅門從他乞時，亦言：「我是比丘。」是名為乞比丘。破煩惱比丘者，諸漏結縛煩惱眾生，能受後身生熱苦報，生死往來相續因緣。若能知見斷如是漏拔盡根本，如斷多羅樹頭畢竟不生，是名破煩惱比丘。
云何比丘具足戒？云何具足戒比丘？若僧和合說白四羯磨，是人信受隨行不違、不逆、不破，是名比丘具足戒，是名具足戒比丘。
學者有三學：善戒學、善心學、善慧學。復有三學：善學威儀、善學毗尼、善學波羅提
【現代漢語翻譯】 現代漢語譯本： 責備：『你所做的事情不符合沙門（Śrāmaṇa，出家修行者）的規範，不順應正道，沒有捨棄慾望的意樂之心，做了不清凈的行為，這是出家之人不應該做的。你這愚癡之人！難道不知道我用種種因緣來呵斥慾望、對慾望的念想、對慾望的貪求、對慾望的感受、以及慾望帶來的熱惱，又用種種因緣來稱讚斷除慾望、捨棄對慾望的念想、滅除慾望的熱惱嗎？我常常說法教導人們遠離慾望。你尚且不應該生起（慾望的）心，更何況是做出產生慾望、嗔恚、愚癡，結成束縛的根本不清凈的惡業呢？』像這樣用種種因緣呵斥之後，告訴眾比丘（bhikṣu，出家男眾）：『我先前已經制定了這條戒律，現在再次隨之制定。從今以後，這條戒律應當這樣說：如果比丘共同進入比丘的學法，不捨棄戒律，戒律衰弱也不還俗，行淫法，乃至與畜生行淫，這位比丘就犯了波羅夷（Pārājika，斷頭罪），不應該和他一起居住。』
所謂比丘有四種：第一種，名字比丘；第二種，自言比丘；第三種，為乞比丘；第四種，破煩惱比丘。名字比丘，是以名字來稱呼的。自言比丘，是通過白四羯磨（caturtha-karma，一種僧團儀式）受持具足戒（upasampadā，佛教中的高級戒律）。還有賊住比丘，剃除了鬚髮，披著袈裟，自己說：『我是比丘。』這叫做自言比丘。為乞比丘，是因為從他人那裡乞食，就像婆羅門（Brāhmaṇa，古印度僧侶）從他人那裡乞食時，也說：『我是比丘。』這叫做為乞比丘。破煩惱比丘，是指那些已經斷除諸漏、結縛、煩惱的眾生，這些東西會讓他們在後世承受產生熱惱痛苦的果報，在生死中往來相續。如果能夠知見並斷除這樣的煩惱，徹底拔除根本，就像砍斷多羅樹的樹頭一樣，永遠不再生長，這就叫做破煩惱比丘。
什麼是比丘具足戒？什麼是具足戒比丘？如果僧團和合一致，宣說白四羯磨，這個人信受奉行，不違背、不抗拒、不破壞，這就叫做比丘具足戒，這個人就叫做具足戒比丘。
學者有三種學：善戒學、善心學、善慧學。還有三種學：善學威儀、善學毗尼（Vinaya，戒律）、善學波羅提木叉（Prātimokṣa，別解脫戒）。
【English Translation】 English version: Reproach: 'What you are doing is not in accordance with the Śrāmaṇa's (ascetic) practice, does not accord with the path, and without a mind of joy in renunciation, you engage in impure conduct, which is not what a renunciant should do. You foolish person! Don't you know that I have used various reasons to rebuke desire, thoughts of desire, craving for desire, feelings of desire, and the heat of desire, and have praised the cessation of desire, the abandonment of thoughts of desire, and the extinguishing of the heat of desire with various reasons? I constantly teach people to be free from desire. You should not even give rise to (desire's) mind, let alone commit the fundamental impure evil deed that generates desire, hatred, and delusion, binding you in fetters?' After rebuking him in this way with various reasons, he said to the bhikṣus (monks): 'I have already established this precept before, and now I establish it again accordingly. From now on, this precept should be stated as follows: If a bhikṣu enters the bhikṣu's training together, does not abandon the precepts, and even if his precepts are weakened, does not renounce his vows, and engages in sexual conduct, even with an animal, that bhikṣu has committed a Pārājika (defeat) and should not live with him.'
There are four kinds of bhikṣus: first, a bhikṣu in name; second, a self-proclaimed bhikṣu; third, a bhikṣu by begging; and fourth, a bhikṣu who has destroyed defilements. A bhikṣu in name is one who is called by name. A self-proclaimed bhikṣu is one who has received the upasampadā (full ordination) through the white four-karma (caturtha-karma) procedure. There is also the thief-dweller bhikṣu, who shaves his head and beard, wears the kāṣāya (robes), and says, 'I am a bhikṣu.' This is called a self-proclaimed bhikṣu. A bhikṣu by begging is one who begs for food from others, just as a Brāhmaṇa (priest) begs from others and says, 'I am a bhikṣu.' This is called a bhikṣu by begging. A bhikṣu who has destroyed defilements is one who has eradicated the outflows, fetters, and defilements that cause beings to receive the painful results of heat in future lives, and to continue in the cycle of birth and death. If one can know and see and cut off such outflows, uprooting them completely, like cutting off the top of a tala tree so that it never grows again, this is called a bhikṣu who has destroyed defilements.
What is a bhikṣu's full ordination? What is a fully ordained bhikṣu? If the Sangha (community) is in harmony and proclaims the white four-karma, and that person believes and accepts it, follows it without opposition, resistance, or violation, this is called a bhikṣu's full ordination, and that person is called a fully ordained bhikṣu.
A learner has three trainings: the training in good morality, the training in good mind, and the training in good wisdom. There are also three trainings: the training in good conduct, the training in Vinaya (discipline), and the training in Prātimokṣa (code of monastic rules).
木叉。
同入學法者，如百歲受戒比丘所學，初受戒人亦如是學。如初受戒人所學，百歲比丘亦如是學，是中一心、一戒、一說、一波羅提木叉，同心、同戒、同說、同波羅提木叉，故名同入比丘學法。
不捨戒者，若比丘狂時舍戒，不名舍戒。若心亂時、病壞心時、若向狂人、向亂心人、向病壞心人、若獨舍戒、若獨不獨想、不獨獨想、若中國語向邊地人不相解者、若邊地語向中國人不相解者、若向啞人、若向聾人、向啞聾人、向無所知人、若向非人、向睡眠人、向入定人、若隔障、若自瞋、若向瞋人、若夢中、若自不定心、若向不定心人，如是舍戒皆不名舍戒。或有舍戒非戒羸、或有戒羸非舍戒、或有戒羸亦舍戒。舍戒非戒羸者，若比丘言：「我舍佛。」即名舍戒。若言：「舍法、舍僧、舍戒；舍和上、舍阿阇梨；舍同和上、同阿阇梨；舍比丘、比丘尼；舍式叉摩尼；舍沙彌、沙彌尼；舍優婆塞、舍優婆夷。」皆名舍戒。若言：「汝等當知我是白衣、若是沙彌、非比丘、非沙門、非釋子，乃至不復與汝等共作同學。」是名舍戒非戒羸。戒羸非舍戒者，若比丘愁憂不樂，欲舍戒厭比丘法、欲棄聖服取白衣服、須白衣法不須比丘法求在家事，復作是言：「我念父母、兄弟、姊妹、我念兒女，當駃教我生活
【現代漢語翻譯】 現代漢語譯本： 木叉（Moksha，意為解脫）。
一同學習戒律的人，就像受戒百年的比丘（Bhikkhu，意為比丘）所學一樣，初受戒的人也應該這樣學習。如同初受戒的人所學，百歲比丘也應該這樣學習，這裡一心、一戒、一說、一波羅提木叉（Pratimoksha，意為戒經），同心、同戒、同說、同波羅提木叉，所以稱為一同進入比丘學法。
不捨棄戒律的人，如果比丘在發狂時捨棄戒律，不稱為捨棄戒律。如果在心神錯亂時、因疾病導致心智不清時、如果向發狂的人、向心神錯亂的人、向因疾病導致心智不清的人、如果獨自捨棄戒律、如果獨自或不獨自的想法、不獨自或獨自的想法、如果用中國話向邊遠地區的人說他們聽不懂的話、如果用邊遠地區的話向中國人說他們聽不懂的話、如果向啞巴、如果向聾子、向又聾又啞的人、向什麼都不知道的人、如果向非人、向睡眠中的人、向入定的人、如果隔著障礙物、如果自己嗔怒、如果向嗔怒的人、如果在夢中、如果自己心意不定、如果向心意不定的人，這樣捨棄戒律都不稱為捨棄戒律。或者有捨棄戒律但並非戒律衰損的情況、或者有戒律衰損但並非捨棄戒律的情況、或者有戒律衰損也捨棄戒律的情況。捨棄戒律但並非戒律衰損的情況，如果比丘說：『我捨棄佛（Buddha）。』就稱為捨棄戒律。如果說：『捨棄法（Dharma）、捨棄僧（Sangha）、捨棄戒律；捨棄和尚（Upadhyaya，意為親教師）、捨棄阿阇梨（Acharya，意為軌範師）；捨棄同和尚、同阿阇梨；捨棄比丘、比丘尼（Bhikkhuni，意為比丘尼）；捨棄式叉摩尼（Shikshamana，意為學戒女）；捨棄沙彌（Shramanera，意為沙彌）、沙彌尼（Shramanerika，意為沙彌尼）；捨棄優婆塞（Upasaka，意為近事男）、捨棄優婆夷（Upasika，意為近事女）。』都稱為捨棄戒律。如果說：『你們應當知道我是白衣、或是沙彌、不是比丘、不是沙門（Shramana，意為沙門）、不是釋子（釋迦牟尼佛的弟子），甚至不再和你們一起作為同學。』這稱為捨棄戒律但並非戒律衰損。戒律衰損但並非捨棄戒律的情況，如果比丘憂愁不樂，想要捨棄戒律厭惡比丘的法、想要拋棄聖服穿上白衣、需要白衣的法不需要比丘的法尋求在家的事情，又這樣說：『我想念父母、兄弟、姐妹、我想念兒女，應當趕快教我生活。
【English Translation】 English version: Moksha (meaning liberation).
Those who study the Dharma together, just as a Bhikkhu (meaning monk) who has been ordained for a hundred years studies, so should a newly ordained person study. Just as a newly ordained person studies, so should a Bhikkhu of a hundred years study. Here, with one mind, one precept, one teaching, one Pratimoksha (meaning code of monastic rules), with the same mind, same precepts, same teaching, same Pratimoksha, therefore it is called entering the Bhikkhu's study of the Dharma together.
For those who do not renounce the precepts, if a Bhikkhu renounces the precepts when he is mad, it is not called renouncing the precepts. If he is of deranged mind, if his mind is ruined by illness, if he speaks to a madman, to a person of deranged mind, to a person whose mind is ruined by illness, if he renounces the precepts alone, if he has thoughts of alone or not alone, not alone or alone, if he speaks in Chinese to people in remote areas who do not understand, if he speaks in the language of remote areas to Chinese people who do not understand, if he speaks to a mute, if he speaks to a deaf person, to a deaf-mute person, to a person who knows nothing, if he speaks to a non-human being, to a sleeping person, to a person in meditation, if there is an obstruction, if he is angry himself, if he speaks to an angry person, if he is in a dream, if his mind is unsteady, if he speaks to a person of unsteady mind, such renunciation of precepts is not called renunciation of precepts. Or there are cases of renouncing the precepts but not weakening the precepts, or there are cases of weakening the precepts but not renouncing the precepts, or there are cases of both weakening the precepts and renouncing the precepts. Renouncing the precepts but not weakening the precepts, if a Bhikkhu says: 'I renounce the Buddha.' This is called renouncing the precepts. If he says: 'Renounce the Dharma, renounce the Sangha, renounce the precepts; renounce the Upadhyaya (meaning preceptor), renounce the Acharya (meaning teacher); renounce the co-Upadhyaya, co-Acharya; renounce the Bhikkhu, Bhikkhuni (meaning nun); renounce the Shikshamana (meaning novice nun); renounce the Shramanera (meaning novice monk), Shramanerika (meaning novice nun); renounce the Upasaka (meaning male lay follower), renounce the Upasika (meaning female lay follower).' All these are called renouncing the precepts. If he says: 'You should know that I am a layman, or a Shramanera, not a Bhikkhu, not a Shramana (meaning ascetic), not a disciple of Shakyamuni Buddha, and will no longer be your fellow student.' This is called renouncing the precepts but not weakening the precepts. Weakening the precepts but not renouncing the precepts, if a Bhikkhu is sad and unhappy, wants to renounce the precepts and dislikes the Bhikkhu's Dharma, wants to abandon the holy robes and wear white clothes, needs the Dharma of a layman and does not need the Dharma of a Bhikkhu, seeking household affairs, and says: 'I miss my parents, brothers, sisters, I miss my children, you should quickly teach me how to live.'
伎術，安我好處囑我以善知識。」說如是語，是名戒羸非舍戒。戒羸亦舍戒者，若比丘愁憂不樂欲舍戒，厭比丘法欲棄聖服，取白衣服須白衣法，不須比丘法求在家事，復作是言：「我念父母、兄弟、姊妹、我念兒女，當駃教我生活伎術，安我好處囑我以善知識。」說如是語已，復作是言：「我舍佛舍法，乃至舍優婆塞、優婆夷。」是名戒羸亦舍戒。
行淫法者，淫名非梵行。非梵行者，二身交會。
波羅夷者，名墮不如，是罪極惡深重，作是罪者，即墮不如，不名比丘、非沙門非釋子、失比丘法。
不共住者，不得共作比丘法，所謂白羯磨、白二羯磨、白四羯磨、布薩、自恣，不得入十四人數，是名波羅夷不共住。
是中犯者有四種：男、女、黃門、二根。女者，人女、非人女、畜生女。男者，人男、非人男、畜生男。黃門、二根者，亦人、非人、畜生。比丘與人女行淫，三處犯波羅夷：大便處、小便處、口中；非人女、畜生女、二根亦如是。共人男行淫，二處犯波羅夷：大便處、口中；非人男、畜生男、黃門亦如是。復有共畜生女行淫，二處犯波羅夷，謂雞、若似雞是。
佛在舍衛國。有一乞食比丘名曰難提，晨朝時到著衣持缽入城乞食。食已持尼師壇著左肩上入安桓林，在一樹
【現代漢語翻譯】 現代漢語譯本： 『伎術，安我好處囑我以善知識。』說這樣的話，這叫做戒律衰弱但沒有捨棄戒律。戒律衰弱也捨棄戒律是指，如果比丘憂愁不樂想要捨棄戒律，厭惡比丘的修行想要拋棄聖潔的僧服，想要穿上白色的衣服，需要白衣的俗家生活，不需要比丘的修行，尋求在家的事情，又說：『我想念父母、兄弟、姊妹，我想念兒女，請儘快教我生活的技能，給我安排好的去處，囑託我好的善知識（kalyāṇa-mitta）。』說了這樣的話之後，又說：『我捨棄佛（Buddha），捨棄法（Dharma），乃至捨棄優婆塞（upāsaka）、優婆夷（upāsikā）。』這叫做戒律衰弱也捨棄戒律。
行淫法是指，淫是指非梵行（brahmacarya）。非梵行是指，兩個身體的交合。
波羅夷（pārājika）是指，墮落不如，這是罪行極其惡劣深重，做了這種罪行的人，就墮落不如，不叫做比丘（bhikkhu），不是沙門（śrāmaṇa），不是釋迦的弟子，失去比丘的資格。
不共住是指，不得共同進行比丘的事務，也就是白羯磨（jñapti-karma）、白二羯磨（jñapti-dvitiya-karma）、白四羯磨（jñapti-caturtha-karma）、布薩（poṣadha）、自恣（pravāraṇā），不得列入十四人之中，這叫做波羅夷不共住。
在這之中，犯戒者有四種：男、女、黃門、二根。女是指，人女、非人女、畜生女。男是指，人男、非人男、畜生男。黃門、二根也分人、非人、畜生。比丘與人女行淫，三個地方犯波羅夷：大便處、小便處、口中；與非人女、畜生女、二根行淫也是這樣。與人男行淫，兩個地方犯波羅夷：大便處、口中；與非人男、畜生男、黃門行淫也是這樣。還有與畜生女行淫，兩個地方犯波羅夷，指雞，或者類似雞的動物。
佛（Buddha）在舍衛國（Śrāvastī）。有一位乞食的比丘（bhikkhu）名叫難提（Nanda），早晨穿好衣服，拿著缽進入城中乞食。吃完飯後，拿著尼師壇（niṣīdana）搭在左肩上，進入安桓林，在一棵樹下...
【English Translation】 English version: '[Teach me] skills, arrange a good place for me, and entrust me to a good spiritual friend (kalyāṇa-mitta).' Saying such words is called having weakened precepts but not abandoning them. Having weakened precepts and also abandoning them means that if a bhikkhu (比丘) is sad and unhappy and wants to abandon the precepts, dislikes the practice of a bhikkhu and wants to discard the holy robes, wants to wear white clothes, needs the lay life of a white-clad person, does not need the practice of a bhikkhu, seeks household affairs, and again says: 'I miss my parents, brothers, sisters, I miss my children, please quickly teach me skills for living, arrange a good place for me, and entrust me to a good spiritual friend (kalyāṇa-mitta).' After saying such words, he again says: 'I abandon the Buddha (佛), abandon the Dharma (法), and even abandon the upāsaka (優婆塞) and upāsikā (優婆夷).' This is called having weakened precepts and also abandoning them.
Practicing sexual acts means that sexual activity is non-brahmacarya (梵行). Non-brahmacarya means the union of two bodies.
Pārājika (波羅夷) means falling into inferiority. This is an extremely evil and serious offense. One who commits this offense falls into inferiority, is not called a bhikkhu (比丘), is not a śrāmaṇa (沙門), is not a disciple of Śākya, and loses the status of a bhikkhu.
Not living together means not being allowed to participate in the affairs of bhikkhus, namely jñapti-karma (白羯磨), jñapti-dvitiya-karma (白二羯磨), jñapti-caturtha-karma (白四羯磨), poṣadha (布薩), and pravāraṇā (自恣), and not being counted among the fourteen. This is called pārājika and not living together.
Among these, there are four types of offenders: male, female, eunuch, and hermaphrodite. Female refers to human female, non-human female, and animal female. Male refers to human male, non-human male, and animal male. Eunuchs and hermaphrodites are also human, non-human, and animal. If a bhikkhu engages in sexual intercourse with a human female, he commits pārājika in three places: the anus, the urethra, and the mouth; the same applies to non-human females, animal females, and hermaphrodites. Engaging in sexual intercourse with a human male, he commits pārājika in two places: the anus and the mouth; the same applies to non-human males, animal males, and eunuchs. Furthermore, engaging in sexual intercourse with an animal female, he commits pārājika in two places, referring to a chicken or something similar to a chicken.
The Buddha (佛) was in Śrāvastī (舍衛國). There was a bhikkhu (比丘) named Nanda (難提) who went into the city in the morning, wearing his robes and carrying his bowl, to beg for food. After eating, he carried his niṣīdana (尼師壇) on his left shoulder and entered Anathapindika's Grove, under a tree...
下敷尼師壇端身正坐。有魔天神欲破是比丘三昧故，化作端政女身在其前立。比丘從三昧起，見此女身即生著心，世俗禪定不能堅固，尋時退失欲摩女身。女人即卻漸漸遠去，便起隨逐欲捉其身。時彼林中有一死馬，女到馬所則身不現，是比丘淫慾燒身故，便共死馬行淫。既行淫已欲熱小止，即生悔言：「我已退墮，非是比丘非釋種子。今諸比丘必舍遠我不復共住。我不應以不清凈身著此法衣。」即脫袈裟攝著囊中，以置肩上往詣佛所。爾時佛與百千萬眾恭敬圍繞而為說法，佛遙見來即作是念：「若我不以軟語勞問者，其心必破沸血當從面孔出。」是比丘來到佛所，佛言：「善哉難提！汝更欲學比丘所學耶？」聞佛所言：「善哉難提！」心大歡欣便作是念：「我當得共諸比丘住必不擯我。」如是思惟已答言：「世尊！我更欲學比丘學法。」爾時佛語諸比丘：「汝等還與難提比丘學法，若有如難提比丘者亦與學法。應一心和合僧，難提比丘偏袒右肩、脫革屣、胡跪合掌，作如是言：『大德僧聽！我難提比丘，不捨戒、戒不羸、不出作淫法。我今從僧還乞學法。僧憐愍我故，還與我學法。』第二、第三亦如是說。是中一比丘于僧中唱：『大德僧聽！難提比丘不還戒戒不羸作淫法。是難提比丘從僧乞還學法，今僧憐愍故還與
【現代漢語翻譯】 現代漢語譯本：下敷（名字）的尼師壇（坐具）端身正坐。有魔天神想要破壞這位比丘（出家人）的三昧（禪定），所以化作端莊美麗的女子，站在他面前。比丘從三昧中醒來，見到這個女子便生起了愛慕之心，因為世俗的禪定不夠堅定，立刻就退失了禪定，想要去觸控女子的身體。女子隨即漸漸遠去，比丘便起身追趕，想要抓住她。當時，那片樹林中有一匹死馬，女子走到馬那裡就消失不見了。因為比丘淫慾焚身，便與死馬行淫。行淫之後，慾火稍微平息，隨即生起悔恨之心，說道：『我已經墮落了，不再是比丘，也不是釋迦牟尼佛的弟子了。現在其他的比丘一定會捨棄我，不再與我同住。我不應該以不清凈的身體穿著這件法衣。』隨即脫下袈裟，收進囊中，背在肩上，前往佛陀所在之處。當時，佛陀正被成百上千萬的大眾恭敬圍繞著，為他們說法。佛陀遠遠地看見他來了，便心想：『如果我不用柔和的言語慰問他，他的心一定會崩潰，沸騰的血會從他的面孔中涌出。』這位比丘來到佛陀面前，佛陀說：『善哉，難提（名字）！你還想繼續學習比丘所學的嗎？』聽到佛陀說『善哉，難提！』心中非常歡喜，便心想：『我應當可以和比丘們一起住了，他們一定不會驅逐我。』這樣思索之後，回答說：『世尊！我還想繼續學習比丘所學的法。』當時，佛陀告訴眾比丘：『你們讓他難提比丘繼續學習比丘的學法，如果有像難提比丘這樣的人，也讓他繼續學習。應當一心和合僧團，難提比丘偏袒右肩、脫下鞋子、胡跪合掌，這樣說：『大德僧眾請聽！我難提比丘，沒有捨棄戒律，戒律沒有衰弱，沒有做出淫慾之法。我現在從僧團請求繼續學習學法。希望僧團憐憫我，讓我繼續學習學法。』第二次、第三次也這樣說。這時，一位比丘在僧團中宣告：『大德僧眾請聽！難提比丘沒有捨棄戒律，戒律沒有衰弱，做了淫慾之法。這位難提比丘從僧團請求繼續學習學法，現在僧團憐憫他，讓他繼續學習 學法。誰諸大德忍聽難提比丘還學法者，默然；不忍者，說。』僧已忍聽，難提比丘還學法竟。僧忍默然故，是事如是持。是名難提比丘還學法。
【English Translation】 English version: The Bhikshu (monk) Nandi (name) sat upright on his Nishitana (sitting cloth). A Mara (demon) Deva (god) wanted to disrupt this Bhikshu's Samadhi (meditative state), so he transformed into a beautiful woman and stood before him. The Bhikshu awoke from his Samadhi and, upon seeing this woman, developed feelings of attachment. Because his worldly Samadhi was not strong enough, he immediately lost his meditative state and desired to touch the woman's body. The woman then gradually moved away, and the Bhikshu got up to chase after her, wanting to grab her. At that time, there was a dead horse in the forest. When the woman reached the horse, she disappeared. Because the Bhikshu was consumed by lust, he engaged in sexual acts with the dead horse. After engaging in these acts, his lust subsided slightly, and he immediately felt remorse, saying: 'I have fallen, I am no longer a Bhikshu, nor am I a disciple of Shakyamuni Buddha. Now the other Bhikshus will surely abandon me and no longer live with me. I should not wear this Dharma robe with an impure body.' He then took off his Kasaya (robe), put it in his bag, carried it on his shoulder, and went to where the Buddha was. At that time, the Buddha was being respectfully surrounded by hundreds of thousands of people, teaching them the Dharma. The Buddha saw him coming from afar and thought: 'If I do not comfort him with gentle words, his heart will surely break, and boiling blood will pour out of his face.' This Bhikshu came before the Buddha, and the Buddha said: 'Well done, Nandi! Do you still want to continue learning what Bhikshus learn?' Upon hearing the Buddha say 'Well done, Nandi!' he felt great joy in his heart and thought: 'I should be able to live with the Bhikshus, they will surely not expel me.' After thinking this, he replied: 'World Honored One! I still want to continue learning the Dharma that Bhikshus learn.' At that time, the Buddha told the Bhikshus: 'Let this Bhikshu Nandi continue to learn the Bhikshu's teachings, and if there are others like Bhikshu Nandi, let them also continue to learn. The Sangha (community) should be of one mind and harmonious. Bhikshu Nandi should bare his right shoulder, take off his shoes, kneel on one knee, and join his palms, saying: 'Venerable Sangha, please listen! I, Bhikshu Nandi, have not abandoned the precepts, the precepts have not weakened, and I have not committed any act of sexual misconduct. I now request from the Sangha to continue learning the Dharma. May the Sangha have compassion on me and allow me to continue learning the Dharma.' He should say this a second and third time as well. At this time, one Bhikshu should announce in the Sangha: 'Venerable Sangha, please listen! Bhikshu Nandi has not abandoned the precepts, the precepts have not weakened, and he has committed an act of sexual misconduct. This Bhikshu Nandi requests from the Sangha to continue learning the Dharma, and now the Sangha has compassion on him and allows him to continue learning the Dharma. Whoever among the Venerable Ones agrees to allow Bhikshu Nandi to continue learning the Dharma, let them remain silent; those who do not agree, speak.' The Sangha has agreed to allow Nandi Bhikshu to continue learning the Dharma. The Sangha has remained silent, so this matter is thus upheld. This is called Nandi Bhikshu returning to learn the Dharma.
學法。若僧時到僧忍聽，還與難提比丘學法。白如是。』如是用白四羯磨。『還與難提比丘學法竟，僧忍，默然故，是事如是持！』與學沙彌行法者，佛所結一切戒盡應受行，在諸比丘下坐，應授與大比丘飲食湯藥，自從沙彌、白衣受飲食，不得與大比丘同室過再宿，自不得與白衣、沙彌過二宿，得與具戒比丘作布薩、自恣、二羯磨，與學沙彌不得足數作布薩自恣羯磨，一切羯磨不得作。」(淫事竟)
佛在王舍城。爾時眾多比丘共一處安居，少於房舍，時諸比丘隨所知識乞索草木，各各自作菴舍止住。是諸比丘入城乞食，有取薪人，壞其菴舍持材木去。乞食還見即生憂愁，作如是言：「我等辛苦暫行乞食，諸年少輩便壞我舍持材木去。當復更從知識乞索草木作菴舍住。」是時眾中有一比丘名達尼迦，是陶家子，自以巧便即作泥舍、泥戶、泥向，梁椽牛頭、象牙、衣架皆用泥作，集諸草木以火燒成，色赤嚴好。作是舍已囑諸比丘：「二月遊行乞索，欲作入舍飲食。」爾時佛與阿難按行諸房，遙見其舍色赤嚴好，佛知而故問阿難：「是何等物色赤嚴好？」阿難答言：「今王舍城眾多比丘一處安居，其房舍少，是諸比丘隨所知識乞索草木作菴舍住。入城乞食時，取薪人便壞菴舍持材木去，乞食還見生愁憂言：『我等
【現代漢語翻譯】 現代漢語譯本：學法。如果僧團時間到了，僧團允許，就讓難提（Nandi）比丘學習戒法。如是稟白。』像這樣用稟白四次羯磨（羯磨指僧團的議事程式）。『讓難提比丘學習戒法完畢，僧團允許，默然不語，此事就這樣執行！』與學沙彌行法者，佛所制定的所有戒律都應當接受並奉行，坐在諸位比丘的下座，應當授與大比丘飲食湯藥，自己從沙彌、白衣那裡接受飲食，不得與大比丘同室居住超過兩晚，自己不得與白衣、沙彌同住超過兩晚，可以與具戒比丘一起作布薩（Uposatha，每半月誦戒儀式）、自恣（Pavarana，雨季安居結束時的自省儀式）、二羯磨，與學沙彌不得算入布薩自恣羯磨的足數，一切羯磨都不得參與。」（淫事完畢） 佛陀在王舍城（Rajagrha）。當時眾多比丘共處一地安居，房舍不足，於是諸位比丘各自向認識的人乞討草木，各自建造簡陋的住所居住。這些比丘入城乞食，有砍柴的人，毀壞他們的住所，拿走木材。乞食回來看到后就生起憂愁，這樣說道：『我們辛苦地去乞食，這些年輕人就毀壞我的住所，拿走木材。應當再次向認識的人乞討草木建造住所居住。』這時僧眾中有一位比丘名叫達尼迦（Dānika），是陶匠的兒子，他自恃手藝巧妙，就用泥土製作房屋、泥土的門、泥土的窗戶，梁、椽、牛頭、象牙、衣架都用泥土製作，收集草木用火燒製而成，顏色赤紅，非常精美。建造好房屋后，囑咐各位比丘：『二月請大家乞討食物，我要做入新居的飲食。』這時佛陀與阿難（Ananda）巡視各個房間，遠遠地看見那所房屋顏色赤紅，非常精美，佛陀明知故問阿難：『這是什麼東西顏色赤紅，非常精美？』阿難回答說：『現在王舍城眾多比丘共處一地安居，房舍不足，這些比丘各自向認識的人乞討草木建造簡陋的住所居住。入城乞食時，砍柴的人就毀壞他們的住所，拿走木材，乞食回來看到後生起憂愁說：『我們'
【English Translation】 English version: Learning the Dharma. If the Sangha's time has come and the Sangha permits, then let the Bhikshu Nandi (Nandi) learn the Dharma. Report thus.' Use the four announcements of Karma (Karma refers to the procedural rules of the Sangha) in this way. 'Having completed the learning of the Dharma by Bhikshu Nandi, the Sangha permits, remaining silent, let this matter be carried out thus!' For those learning the ways of a Shramanera (novice monk), all the precepts established by the Buddha should be accepted and practiced, sitting below the Bhikshus, and should offer food, drink, and medicine to the senior Bhikshus. They themselves should receive food from Shramaneras and laypeople, and should not reside in the same room with senior Bhikshus for more than two nights. They themselves should not reside with laypeople or Shramaneras for more than two nights. They may participate in Uposatha (Uposatha, a fortnightly recitation of precepts), Pavarana (Pavarana, a self-reflection ceremony at the end of the rainy season retreat), and two Karmas with fully ordained Bhikshus. The Shramanera learning the Dharma should not be counted in the quorum for Uposatha, Pavarana, and Karma, and should not participate in any Karma.」 (End of the matter of sexual misconduct) The Buddha was in Rajagrha (Rajagrha). At that time, many Bhikshus were dwelling together in one place, and there were few dwellings. Therefore, the Bhikshus begged for grass and wood from those they knew, and each built their own simple huts to live in. These Bhikshus went into the city to beg for food, and some woodcutters destroyed their huts and took the wood away. When they returned from begging and saw this, they became worried and said, 'We work hard to go begging for food, and these young people destroy my hut and take the wood away. We should again beg for grass and wood from those we know to build a dwelling to live in.' At that time, there was a Bhikshu in the Sangha named Dānika (Dānika), who was the son of a potter. Relying on his skill, he made houses of mud, mud doors, and mud windows. The beams, rafters, bull heads, ivory, and clothes racks were all made of mud. He collected grass and wood and burned them with fire, making them red and beautiful. After building the house, he instructed the Bhikshus, 'In two months, please beg for food, I want to have a housewarming feast.' At that time, the Buddha and Ananda (Ananda) were inspecting the rooms, and from afar they saw the house, which was red and beautiful. The Buddha knew this but deliberately asked Ananda, 'What is this thing that is red and beautiful?' Ananda replied, 'Now many Bhikshus in Rajagrha are dwelling together in one place, and there are few dwellings. These Bhikshus begged for grass and wood from those they knew to build simple huts to live in. When they went into the city to beg for food, the woodcutters destroyed their huts and took the wood away. When they returned from begging and saw this, they became worried and said, 'We'
辛苦暫行乞食，諸年少輩便壞我舍持材木去。』是中有比丘名達尼迦，陶家子，自以巧便作是泥舍，集諸草木以火燒成嚴好如是。」佛告阿難：「汝破是達尼迦比丘赤色泥舍，莫使外道譏嫌呵責，佛現在世出如是漏結因緣法。」阿難受教，即往破之。達尼迦比丘二月遊行，還見舍破壞，問所囑比丘：「誰壞我舍？」比丘答言：「是佛大師教令破之。」達尼迦心念：「法王教破，不得有言。今王舍城諸材木師是我知識，可作木舍。」過夜時到著衣持缽入城乞食，乞食已到木師所：「汝今知不？摩竭國主韋提希子阿阇世王與我材木。」木師答言：「若王與者隨意取之。」是中有大重材中守護城，難持出入不應乞人者，即取斬截藏著一處。時知城統見大重材中守護城斬截覆藏，見已驚怖毛豎生念：「得無怨賊將欲來耶？若已得入？」往問木師：「是大材木用守護城，誰取斬截藏著一處？」答言：「有達尼迦比丘來作是言：『阿阇世王與我材木。』我時答言：『若王與者隨意取之。』即便自取大材木斬截藏著一處。」城統心念：「王今云何乃以大材與此比丘？」即到王所言：「大王！更有餘材，云何乃以守城大材持與比丘？」王言：「不與。」城統言：「王今已與。」「誰言我與？」答言：「木師言與。」王曰：「將木師來。
【現代漢語翻譯】 現代漢語譯本 『我辛苦地四處乞食，那些年輕的比丘們卻毀壞我的住所，拿走我的木材。』當時有一位名叫達尼迦（Dānika）的比丘，是陶匠的兒子，他自恃手藝巧妙，用泥土建造了這座住所，收集各種草木，用火燒製而成，非常精美。」佛陀告訴阿難（Ānanda）：「你拆毀達尼迦比丘的紅色泥土住所，不要讓外道譏諷責備，說佛陀在世時，還會出現這種因貪愛結縛而產生的行為。」阿難接受教誨，立即前去拆毀了住所。達尼迦比丘在外遊方兩個月后，回來看到住所被毀壞，問被囑託的比丘：「是誰毀壞了我的住所？」比丘回答說：「是佛陀大師命令拆毀的。」達尼迦心想：「法王命令拆毀的，我不能說什麼。現在王舍城（Rājagṛha）的木匠們都是我的熟人，可以建造木製的住所。」當天晚上，他穿好衣服，拿著缽，進入城中乞食，乞食完畢后，來到木匠那裡說：「你們現在知道嗎？摩揭陀國（Magadha）的國王韋提希子阿阇世王（Ajātaśatru）要給我木材。」木匠回答說：「如果國王給了你，你就隨意取用吧。」當時有一根巨大的木材，是用來守護城池的，難以搬動，不應該給乞討之人，達尼迦比丘就把它砍斷，藏在一個地方。當時負責城池管理的官員看到用來守護城池的巨大木材被砍斷並藏起來，看到后驚恐萬分，毛髮豎立，心想：「難道是怨賊要來了嗎？或者已經進來了？」於是前去詢問木匠：「這根巨大的木材是用來守護城池的，是誰取走並砍斷藏在一個地方？」木匠回答說：「有位達尼迦比丘來，說：『阿阇世王要給我木材。』我當時回答說：『如果國王給了你，你就隨意取用吧。』他就自己取走了巨大的木材，砍斷並藏在一個地方。」城池管理的官員心想：「國王現在怎麼會把守護城池的巨大木材給這位比丘呢？」於是來到國王那裡說：「大王！還有其他的木材，為什麼要把守護城池的巨大木材拿去給比丘呢？」國王說：「我沒有給。」城池管理的官員說：「大王您已經給了。」「誰說我給了？」回答說：「是木匠說的。」國王說：「把木匠帶來。」
【English Translation】 English version 'I laboriously begged for food, and these young monks destroyed my dwelling and took away my timber.' At that time, there was a monk named Dānika (Dānika, son of a potter), who, relying on his skill, built this mud dwelling, collecting various plants and trees, and firing them to make it very beautiful.」 The Buddha told Ānanda (Ānanda): 「You should destroy this red mud dwelling of the monk Dānika, lest outsiders mock and reproach us, saying that such causes and conditions of attachment and bondage arise even when the Buddha is present in the world.」 Ānanda, receiving the teaching, immediately went and destroyed it. After wandering for two months, the monk Dānika returned and saw his dwelling destroyed. He asked the monks who had been entrusted with it: 「Who destroyed my dwelling?」 The monks replied: 「The great teacher, the Buddha, ordered it to be destroyed.」 Dānika thought: 「The Dharma King ordered it to be destroyed, I cannot say anything. Now, the carpenters in Rājagṛha (Rājagṛha) are all acquaintances of mine, I can build a wooden dwelling.」 That night, he put on his robes, carried his bowl, and entered the city to beg for food. After begging, he went to the carpenters and said: 「Do you know? King Ajātaśatru (Ajātaśatru), son of Vaidehī, the ruler of Magadha (Magadha), is giving me timber.」 The carpenters replied: 「If the king gives it to you, take it as you please.」 At that time, there was a large, heavy timber used to guard the city, difficult to move, and not meant for beggars. The monk Dānika took it, chopped it up, and hid it in a place. The city administrator saw the large, heavy timber used to guard the city being chopped up and hidden. Seeing this, he was terrified, his hair stood on end, and he thought: 「Could it be that enemies are about to come? Or have they already entered?」 He went to ask the carpenters: 「This large timber is used to guard the city, who took it, chopped it up, and hid it in a place?」 The carpenters replied: 「A monk named Dānika came and said: 『King Ajātaśatru is giving me timber.』 I replied: 『If the king gives it to you, take it as you please.』 Then he took the large timber himself, chopped it up, and hid it in a place.」 The city administrator thought: 「How could the king now give this large timber used to guard the city to this monk?」 He went to the king and said: 「Great King! There is other timber, why did you give the large timber used to guard the city to the monk?」 The king said: 「I did not give it.」 The city administrator said: 「Great King, you have already given it.」 「Who said I gave it?」 He replied: 「The carpenters said so.」 The king said: 「Bring the carpenters here.」
」即受教去將木師來。時木師中道見達尼迦比丘語言：「以汝因緣故我今有事。」比丘言：「且去！我隨後往。」時城統即將木師到王所言：「大王！此是木師。」時達尼迦比丘隨後來，王遙見之便言：「放木師去，將比丘來。」城統即放木師，將達尼迦比丘前到王所。王言：「汝比丘法雲何不與而取？」答言：「大王！我非不與取，王先與我。」王言：「我不憶與。」比丘答言：「今令王憶。」王言：「云何？」答言：「王當自念初登位時，作如是言：『若我國內草木及水，隨諸持戒沙門、婆羅門取用。』」王言：「我謂無主草木故作是說。」王言：「汝今墮大罪中。」比丘答言：「我出家人寄住王國。云何殺我？」王言：「比丘去！勿復更取如是大材。」時眾人唱言：「希有此比丘，決定應死，呵責便放。」是比丘從大罪中得出，到眾僧中，食后語諸比丘：「我今日垂為王所殺。」廣說上事。諸比丘以種種因緣呵責：「汝所作事非沙門法，不隨順道無慾樂心作不清凈行，出家之人所不應作。汝不知佛世尊以種種因緣呵責偷奪法，種種因緣稱讚不偷奪法。汝尚不應生心，亦不應說，何況能取？」以種種因緣呵已向佛廣說。佛以是事集比丘僧，知而故問：「汝達尼迦比丘！實作是事不？」答言：「實作。世尊！」佛以
【現代漢語翻譯】 現代漢語譯本 『於是（國王）接受教誨，派人去請木匠來。』當時，木匠在路上遇到了達尼迦（Dāniya）比丘（bhikkhu，佛教出家人），（木匠）對比丘說：『因為你的緣故，我現在有事在身。』比丘說：『你先去吧！我隨後就到。』當時，城裡的官員帶著木匠到國王那裡，（官員）稟告說：『大王！這就是木匠。』這時，達尼迦比丘隨後趕到，國王遠遠地看見了他，便說：『放木匠走，把比丘帶過來。』城裡的官員便放了木匠，把達尼迦比丘帶到國王面前。國王說：『你作為比丘，為什麼不經允許就拿走（木材）？』（達尼迦比丘）回答說：『大王！我不是不經允許就拿走，是大王您先允許我的。』國王說：『我不記得允許過。』比丘回答說：『現在我讓大王您回憶起來。』國王說：『怎麼回憶？』（達尼迦比丘）回答說：『大王您應當自己回憶當初登基的時候，曾說過這樣的話：『如果我的國家境內的草木和水，允許所有持戒的沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度祭司）取用。』』國王說：『我說的是無主的草木，所以才這樣說。』國王說：『你現在犯下了大罪。』比丘回答說：『我出家人寄住在您的王國。您怎麼能殺我呢？』國王說：『比丘你走吧！不要再拿走這樣大的木材。』當時眾人喊道：『稀奇啊，這個比丘，明明應該被處死，呵斥一頓就被放了。』這個比丘從大罪中脫身，回到僧團中，飯後告訴眾比丘：『我今天差點被國王殺掉。』（達尼迦比丘）詳細地說了上面的事情。眾比丘用種種理由呵責他：『你所做的事情不符合沙門的行爲規範，不順應正道，沒有無慾的快樂之心，做了不清凈的行為，這不是出家之人應該做的。你難道不知道佛世尊用種種理由呵責偷盜的行為，用種種理由稱讚不偷盜的行為。你尚且不應該生起（偷盜的）念頭，也不應該說出來，更何況是去拿取呢？』（眾比丘）用種種理由呵責之後，向佛陀詳細地稟告了這件事。佛陀因為這件事召集了比丘僧眾，明知故問：『你，達尼迦比丘！真的做了這件事嗎？』（達尼迦比丘）回答說：『確實做了。世尊！』佛陀以……
【English Translation】 English version 『Then he was instructed to fetch a carpenter. The carpenter, on his way, met the Dāniya bhikkhu (Buddhist monk) and said, 『Because of you, I am now occupied with this matter.』 The bhikkhu said, 『Go ahead! I will follow you later.』 At that time, the city official brought the carpenter to the king and reported, 『Your Majesty! This is the carpenter.』 Then, the Dāniya bhikkhu arrived later. The king saw him from afar and said, 『Release the carpenter and bring the bhikkhu here.』 The city official then released the carpenter and brought the Dāniya bhikkhu before the king. The king said, 『You, as a bhikkhu, why did you take (the wood) without permission?』 The Dāniya bhikkhu replied, 『Your Majesty! I did not take it without permission; Your Majesty granted it to me first.』 The king said, 『I do not recall granting it.』 The bhikkhu replied, 『Now I will make Your Majesty remember.』 The king said, 『How?』 The bhikkhu replied, 『Your Majesty should recall when you first ascended the throne, you said these words: 『If there are grasses, trees, and water within my kingdom, let all virtuous śrāmaṇas (ascetics) and brāhmaṇas (priests) take and use them.』』 The king said, 『I said that because I was referring to ownerless grasses and trees.』 The king said, 『You have now committed a great offense.』 The bhikkhu replied, 『I, as a renunciant, reside in your kingdom. How can you kill me?』 The king said, 『Bhikkhu, leave! Do not take such large timber again.』 At that time, the crowd shouted, 『It is rare that this bhikkhu, who should have been put to death, was released after being scolded.』 This bhikkhu escaped from a great offense and returned to the sangha (monastic community). After the meal, he told the bhikkhus, 『Today, I was almost killed by the king.』 The Dāniya bhikkhu explained the above matter in detail. The bhikkhus rebuked him with various reasons: 『What you have done is not in accordance with the conduct of a śrāmaṇa, does not accord with the path, has no desire for joy, and is an impure act, which is not what a renunciant should do. Do you not know that the Buddha, the World-Honored One, rebukes the act of stealing with various reasons and praises the act of not stealing with various reasons? You should not even have the thought (of stealing), nor should you speak of it, let alone take it?』 After rebuking him with various reasons, they reported the matter to the Buddha in detail. The Buddha, because of this matter, gathered the bhikkhu sangha, knowing but still asking, 『You, Dāniya bhikkhu! Did you really do this?』 The Dāniya bhikkhu replied, 『I did. World-Honored One!』 The Buddha then…
種種因緣呵責：「汝所作事非沙門法，不隨順道無慾樂心作不清凈行，出家之人所不應作。」佛言：「汝癡人！不知我以種種因緣呵責偷奪法，種種因緣稱讚不偷奪法。汝尚不應生心，口亦不應說，何況乃取？」種種因緣呵已，語阿難：「將一下坐比丘入王舍城，街巷市裡多人眾處，以問眾人，若信、不信者，若賢者、非賢者，若大臣、大官、將帥、官屬：『盜至幾許，摩竭國主阿阇世王與其大罪？』」阿難受教，將一下坐比丘入王舍城，街巷市裡多人眾處，以問眾人：「盜至幾許，摩竭國主阿阇世王便與大罪？」眾人答言：「大德阿難！盜至五錢、若五錢直，便與大罪。」阿難聞已，還詣佛所作禮卻住，向佛具說：「盜至五錢、若五錢直，阿阇世王便與大罪。」佛即語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘若聚落中、若空地，物不與偷取。以所偷物，若王、王臣，若捉繫縛、若殺、若擯、若輸金罪、若作是言：『汝小兒！汝癡！汝賊！』比丘如是不與取者，得波羅夷不應共住。」
不與取者，他人不與是物。若男、若女、若黃門、若二根人不與，盜取，是名不與取。
王者，剎利種身受王職吉水灌頂，是名為王，亦名國主，亦名灌頂。若婆羅門、居士、若女人身受王職，亦名為
【現代漢語翻譯】 現代漢語譯本 種種因緣呵責：『你所做的事情不符合沙門（Śrāmaṇa，出家修行者）的法則，不順應正道，沒有無慾的快樂之心，所作所為不清凈，這些都是出家之人不應該做的。』佛說：『你這愚癡之人！不知道我用種種因緣來呵責偷盜的行為，用種種因緣來稱讚不偷盜的行為。你尚且不應該產生偷盜的念頭，口中也不應該說出偷盜的話語，更何況是實際去偷盜呢？』用種種因緣呵責之後，佛告訴阿難（Ānanda，佛陀的十大弟子之一）：『帶一位下座比丘（bhikṣu，出家男子）進入王舍城（Rājagṛha，古印度摩揭陀國的首都），在街巷市裡人多的地方，去問眾人，無論是信佛的還是不信佛的，無論是賢明的人還是不賢明的人，無論是大臣、大官、將帥還是官屬：『偷盜多少財物，摩揭陀國（Magadha，古印度十六雄國之一）的國王阿阇世王（Ajātasattu，摩揭陀國國王）會判處重罪？』』阿難接受佛的教誨，帶一位下座比丘進入王舍城，在街巷市裡人多的地方，去問眾人：『偷盜多少財物，摩揭陀國的國王阿阇世王會判處重罪？』眾人回答說：『尊敬的阿難！偷盜價值五錢或者五錢的東西，阿阇世王就會判處重罪。』阿難聽了之後，回到佛陀那裡，向佛陀行禮後站立在一旁，向佛陀詳細稟告說：『偷盜價值五錢或者五錢的東西，阿阇世王就會判處重罪。』佛陀隨即告訴眾比丘：『因為這十種利益的緣故，我為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘在村落中或者空曠的地方，未經允許偷取他人的財物。因為所偷盜的財物，如果國王、國王的臣子，捉拿、捆綁、殺害、驅逐、判處罰金，或者說：『你這小孩子！你這愚癡的人！你這賊！』比丘如果這樣未經允許偷取財物，就犯了波羅夷（Pārājika，斷頭罪），不應該和他一起居住。』 不與取，是指他人沒有給予的財物。無論是男人、女人、黃門（Pandaraka，太監）、還是二根人（Ubhaya-Vyañjanaka，雙性人）沒有給予，而盜取，這叫做不與取。 王者，是指剎帝利（Kṣatriya，古印度四大種姓之一）種姓的人，接受國王的職位，經過吉祥的水灌頂儀式，這叫做國王，也叫做國主，也叫做灌頂王。如果是婆羅門（Brāhmaṇa，古印度四大種姓之一）、居士（Gṛhapati，在家信徒）、或者女人接受國王的職位，也叫做國王。
【English Translation】 English version He rebuked him with various reasons, saying: 'What you are doing is not the Dharma of a Śrāmaṇa (one who strives, ascetic), it does not accord with the Path, you have no desire for joy, and you are engaging in impure conduct, which is not what a renunciant should do.' The Buddha said: 'You foolish man! You do not know that I rebuke the Dharma of stealing with various reasons, and I praise the Dharma of not stealing with various reasons. You should not even give rise to the thought, nor should you speak of it, let alone take it!' After rebuking him with various reasons, he said to Ānanda (one of the ten principal disciples of the Buddha): 'Take a junior bhikṣu (monk) into Rājagṛha (the capital city of Magadha), to the streets and markets, where there are many people, and ask the crowd, whether they are believers or non-believers, whether they are wise or unwise, whether they are ministers, high officials, generals, or subordinates: 'How much theft would cause King Ajātasattu (the king of Magadha) of Magadha (an ancient kingdom in India) to impose a severe punishment?'' Ānanda, receiving the teaching, took a junior bhikṣu into Rājagṛha, to the streets and markets, where there were many people, and asked the crowd: 'How much theft would cause King Ajātasattu of Magadha to impose a severe punishment?' The crowd answered: 'Venerable Ānanda! Stealing five coins or the value of five coins would result in a severe punishment.' Having heard this, Ānanda returned to the Buddha, paid homage, and stood aside, reporting to the Buddha in detail: 'Stealing five coins or the value of five coins would result in a severe punishment from King Ajātasattu.' The Buddha then said to the bhikṣus: 'For these ten benefits, I establish a precept for the bhikṣus. From now on, this precept should be stated as follows: If a bhikṣu, whether in a village or in an empty place, steals something that is not given. Because of the stolen item, if the king, the king's ministers, seize, bind, kill, banish, impose a fine, or say: 'You little child! You fool! You thief!' If a bhikṣu takes what is not given in this way, he commits a Pārājika (defeat), and should not be lived with.' 'Taking what is not given' refers to an item that another person has not given. Whether it is a man, a woman, a Pandaraka (eunuch), or an Ubhaya-Vyañjanaka (hermaphrodite) who has not given it, and it is stolen, this is called 'taking what is not given.' 'King' refers to a person of the Kṣatriya (warrior/noble caste) caste who has received the office of king and has been consecrated with auspicious water, this is called a king, also called a ruler, also called a consecrated king. If a Brāhmaṇa (priest caste), a Gṛhapati (householder), or a woman receives the office of king, they are also called a king.
王國主灌頂。
殺者，名為奪命。
系者，若著杻械枷鎖在獄，皆名為系。
擯者，驅出國界。
輸金者，輸金等物贖罪。
賊者有二種：若劫、若盜。
汝小兒者，未知法故。
癡者，無所知故。
波羅夷者，名墮不如，是罪極惡深重。作是罪者，不名比丘，非沙門非釋子。
失比丘法不共住者，不共作比丘法，所謂白羯磨、白二羯磨、白四羯磨、說戒、自恣，不得入十四人數，是名波羅夷不共住。
是中犯者有三種取人重物犯波羅夷：一者自取，二者教他人，三者遣使。自取者，手自取、自手舉離本處，波羅夷。教他者，若比丘教人盜他物，是人隨語即偷奪取離本處，是時比丘得波羅夷。遣使者，若比丘語人言：「汝知某甲重物處不？」若言：「知處。」遣往盜取，是人隨語即偷奪，取離本處時，比丘得波羅夷。
復有三種取人重物波羅夷：一者用心，二者用身，三者離本處。用心者，發心思惟欲偷奪取。用身者，若手若腳若頭若余身份取他人物。離本處者，隨物所在處舉著余處。
復有三種取人重物波羅夷：一者他不與，二者重物，三者離本處。他不與者，若男、若女、若黃門、若二根人不與。重物者，物直五錢、若過五錢。離本
【現代漢語翻譯】 現代漢語譯本 王國主灌頂：國王即位加冕。 殺者，名為奪命：殺人，就是奪取性命。 系者，若著杻械枷鎖在獄，皆名為系：被拘禁的人，如果戴著刑具、手銬腳鐐被關在監獄裡，都叫做被拘禁。 擯者，驅出國界：被驅逐的人，就是被趕出國家。 輸金者，輸金等物贖罪：繳納贖金的人，就是繳納金錢等財物來贖罪。 賊者有二種：若劫、若盜：盜賊有兩種：搶劫和偷盜。 汝小兒者，未知法故：你們這些小孩子，因為還不懂佛法。 癡者，無所知故：愚癡的人，因為什麼都不知道。 波羅夷（Pārājika）者，名墮不如，是罪極惡深重。作是罪者，不名比丘（bhikṣu），非沙門（śrāmaṇa）非釋子：波羅夷，意思是墮落，是最為惡劣深重的罪行。犯下這種罪行的人，不能稱為比丘，不是沙門，也不是佛弟子。 失比丘法不共住者，不共作比丘法，所謂白羯磨（jñapti-karma）、白二羯磨（jñapti-dvitiya-karma）、白四羯磨（jñapti-caturtha-karma）、說戒、自恣，不得入十四人數，是名波羅夷不共住：失去比丘資格，不能一起生活的人，不能一起進行比丘的法事，比如白羯磨、白二羯磨、白四羯磨、說戒、自恣，不能列入十四人僧團的數目，這叫做波羅夷，不能共同居住。 是中犯者有三種取人重物犯波羅夷：一者自取，二者教他人，三者遣使。自取者，手自取、自手舉離本處，波羅夷。教他者，若比丘教人盜他物，是人隨語即偷奪取離本處，是時比丘得波羅夷。遣使者，若比丘語人言：『汝知某甲重物處不？』若言：『知處。』遣往盜取，是人隨語即偷奪，取離本處時，比丘得波羅夷：這裡有三種盜取他人貴重物品而犯波羅夷的情況：一是自己盜取，二是教唆他人盜取，三是派遣他人盜取。自己盜取，就是親手拿取，親手將物品從原處移開，就犯波羅夷。教唆他人，如果比丘教唆他人偷盜他人的物品，那人聽從他的話就偷盜並移離原處，這時比丘就犯波羅夷。派遣他人，如果比丘對人說：『你知道某人貴重物品在哪裡嗎？』如果那人說：『知道。』就派他去偷盜，那人聽從他的話就偷盜並移離原處時，比丘就犯波羅夷。 復有三種取人重物波羅夷：一者用心，二者用身，三者離本處。用心者，發心思惟欲偷奪取。用身者，若手若腳若頭若余身份取他人物。離本處者，隨物所在處舉著余處：又有三種盜取他人貴重物品而犯波羅夷的情況：一是用心，二是用身體，三是移離原處。用心，就是心裡產生想要偷盜的想法。用身體，就是用手、腳、頭或者其他身體部位拿取他人的物品。移離原處，就是將物品從原來的地方移到其他地方。 復有三種取人重物波羅夷：一者他不與，二者重物，三者離本處。他不與者，若男、若女、若黃門、若二根人不與。重物者，物直五錢、若過五錢。離本：又有三種盜取他人貴重物品而犯波羅夷的情況：一是未經允許，二是貴重物品，三是移離原處。未經允許，就是未經男人、女人、黃門、雙性人的允許。貴重物品，就是物品價值五錢或超過五錢。移離原
【English Translation】 English version Royal Inauguration: The coronation of a king. Killing is called taking life. Imprisonment: Those who are confined with cangues, shackles, handcuffs, and fetters in prison are all called imprisoned. Banishment: Those who are banished are driven out of the country. Paying ransom: Those who pay ransom pay gold or other items to redeem their sins. Thieves are of two kinds: robbery and theft. You children, because you do not know the Dharma. The ignorant, because they know nothing. Pārājika (波羅夷): means 'defeated' or 'fallen', it is an extremely evil and grave offense. One who commits this offense is not called a bhikṣu (比丘), not a śrāmaṇa (沙門), nor a disciple of the Buddha. One who has lost the status of a bhikṣu and cannot live together, cannot perform the duties of a bhikṣu together, such as jñapti-karma (白羯磨), jñapti-dvitiya-karma (白二羯磨), jñapti-caturtha-karma (白四羯磨), reciting the precepts, and self-surrender, and cannot be included in the number of fourteen, is called Pārājika and cannot live together. There are three ways to commit Pārājika by taking valuable items from others: first, taking it oneself; second, instructing others; and third, sending a messenger. Taking it oneself means taking it with one's own hand and moving it from its original place, which is Pārājika. Instructing others means if a bhikṣu instructs someone to steal another's property, and that person steals and moves it from its original place according to his words, then the bhikṣu commits Pārājika. Sending a messenger means if a bhikṣu says to someone, 'Do you know where so-and-so's valuable items are?' If that person says, 'I know,' and is sent to steal them, and that person steals and moves them from their original place according to his words, then the bhikṣu commits Pārājika. There are three ways to commit Pārājika by taking valuable items from others: first, with intention; second, with the body; and third, by moving it from its original place. With intention means generating the thought of wanting to steal. With the body means taking another's property with one's hand, foot, head, or other body part. Moving it from its original place means moving the item from where it is to another place. There are three ways to commit Pārājika by taking valuable items from others: first, without permission; second, valuable items; and third, moving it from its original place. Without permission means without the permission of a man, woman, eunuch, or hermaphrodite. Valuable items mean items worth five coins or more than five coins. Moving it from
處者，隨物所在處舉著余處。
復有三種取人重物波羅夷：一者盜心，二者重物，三者離本處。盜心者，他不與自盜心取。重物、離本處，亦如上說。
復有三種取人重物波羅夷：一者是物屬他，二者重物，三者離本處。屬他者，是物有主，若男、若女、若黃門、若二根人。重物、離本處，如上說。復有三種取人重物波羅夷：一者屬他想，二者重物，三者離本處。屬他想者，知是物有主人。重物、離本處，如上說。若男、若女、黃門、二根人。重物、離本處，如上說。
復有四種取人重物波羅夷：一者他不與，二者偷奪心取，三者重物，四者離本處，皆如上說。
復有四種取人重物波羅夷：是物屬他、偷奪心取、重物、離本處，波羅夷。知物屬他、偷奪心取、重物、離本處，皆如上說。
復有四種取人重物波羅夷：一者有守護，二者有主，三者重物，四者離本處。有守護者，如人有象馬、牛羊、妻子、奴婢，若在自國、若在他國有人守護，有我所心，誰為我所、心隨誰物。復有田、甘蔗田、稻田、麥田、麻田、豆田、葡萄田有人守護，有我所心，誰為我所、心隨誰物。復有象廄、馬廄門間食廚，有人藏物在中，是名守護。有我所心，誰為我所、心隨誰物。重物、離本處，如上說。
【現代漢語翻譯】 現代漢語譯本 『處者』，指的是隨著物品所在的地點，將物品從原處移開。
又有三種構成奪取他人重物的波羅夷罪（Pārājika，斷頭罪）：一是盜取之心，二是重物，三是離開原處。盜取之心，指的是他人不給予而自己生起盜取之心去拿取。重物、離開原處，也如上面所說。
又有三種構成奪取他人重物的波羅夷罪：一是此物屬於他人，二是重物，三是離開原處。屬於他人，指的是此物有主人，無論是男人、女人、黃門（閹人）、還是二根人（雙性人）。重物、離開原處，如上面所說。又有三種構成奪取他人重物的波羅夷罪：一是認為是屬於他人的物品，二是重物，三是離開原處。認為是屬於他人的物品，指的是知道此物有主人。重物、離開原處，如上面所說。無論是男人、女人、黃門、二根人。重物、離開原處，如上面所說。
又有四種構成奪取他人重物的波羅夷罪：一是他人不給予，二是生起偷盜之心去拿取，三是重物，四是離開原處，都如上面所說。
又有四種構成奪取他人重物的波羅夷罪：此物屬於他人、生起偷盜之心去拿取、重物、離開原處，構成波羅夷罪。知道此物屬於他人、生起偷盜之心去拿取、重物、離開原處，都如上面所說。
又有四種構成奪取他人重物的波羅夷罪：一是有守護，二是有主人，三是重物，四是離開原處。有守護，比如人有象、馬、牛、羊、妻子、奴婢，無論在自己的國家還是在其他國家，有人守護，有『這是我的』之心，誰認為是我的，心就隨誰的物品。又有田地、甘蔗田、稻田、麥田、麻田、豆田、葡萄田有人守護，有『這是我的』之心，誰認為是我的，心就隨誰的物品。又有象廄、馬廄、門間食廚，有人藏東西在其中，這叫做守護。有『這是我的』之心，誰認為是我的，心就隨誰的物品。重物、離開原處，如上面所說。
【English Translation】 English version 'The place' refers to moving an object from its original location, depending on where the object is situated.
Furthermore, there are three ways to commit a Pārājika (expulsion offense) by taking another person's valuable object: first, the intention to steal; second, a valuable object; and third, moving it from its original location. 'Intention to steal' means taking something that is not given with the intention to steal it. 'Valuable object' and 'moving it from its original location' are as described above.
Furthermore, there are three ways to commit a Pārājika by taking another person's valuable object: first, the object belongs to another; second, a valuable object; and third, moving it from its original location. 'Belongs to another' means the object has an owner, whether male, female, eunuch (hermaphrodite), or a person with two sets of sexual organs. 'Valuable object' and 'moving it from its original location' are as described above. Furthermore, there are three ways to commit a Pārājika by taking another person's valuable object: first, thinking it belongs to another; second, a valuable object; and third, moving it from its original location. 'Thinking it belongs to another' means knowing that the object has an owner. 'Valuable object' and 'moving it from its original location' are as described above. Whether male, female, eunuch, or a person with two sets of sexual organs. 'Valuable object' and 'moving it from its original location' are as described above.
Furthermore, there are four ways to commit a Pārājika by taking another person's valuable object: first, it is not given; second, taking it with the intention to steal; third, a valuable object; and fourth, moving it from its original location, all as described above.
Furthermore, there are four ways to commit a Pārājika by taking another person's valuable object: the object belongs to another, taking it with the intention to steal, a valuable object, and moving it from its original location, constitute a Pārājika. Knowing the object belongs to another, taking it with the intention to steal, a valuable object, and moving it from its original location, all as described above.
Furthermore, there are four ways to commit a Pārājika by taking another person's valuable object: first, it is guarded; second, it has an owner; third, a valuable object; and fourth, moving it from its original location. 'Guarded' means, for example, a person has elephants, horses, cattle, sheep, wives, or servants, whether in their own country or in another country, someone guards them, and there is the thought 'these are mine,' whoever thinks they are mine, their mind follows whose objects they are. Furthermore, there are fields, sugarcane fields, rice fields, wheat fields, hemp fields, bean fields, or grape fields that someone guards, and there is the thought 'these are mine,' whoever thinks they are mine, their mind follows whose objects they are. Furthermore, there are elephant stables, horse stables, or food storage areas near the door, where someone has hidden things inside, this is called 'guarded.' There is the thought 'these are mine,' whoever thinks they are mine, their mind follows whose objects they are. 'Valuable object' and 'moving it from its original location' are as described above.
復有四種取人重物波羅夷：是物無守護，有我所心、重物、離本處。無守護者，如人有象、有馬、妻子，若在自國、若在他國，是物無人守護。有我所心，誰為我所、心隨誰物。復有田地，場上有谷，是物無人守護，有我所心，誰為我所、心隨誰物。復有五寶、若似五寶，藏著地中無人守護。但有我所心，誰有我所心？謂隨所屬主有我所心，是名有主無人守護。重物、離本處，如上說。
復有四種取他重物波羅夷：是物有守護、無我所心、重物、離本處。有守護無我所心者，如群賊破他城邑多得財物，若以王力、若聚落力還破是賊，賊舍物走，是物主不守護無我所心，已失故；賊亦不守護無我所心，已奪故。有守護無我所心，誰守護無我所心？奪得者。又如比丘失諸衣缽，有知識比丘在余處見，便即奪取。是失衣缽比丘不守護無我所心，已失故；賊不守護無我所心，已奪故。有守護無我所心，誰守護無我所心？奪得者。重物、離本處如上說。
處者，地處、上處、虛空處、乘處、車處、船處、水中、田地、僧坊處、身上處、關稅處、共期處、無足、二足、四足、多足。
地處者，如人有五寶、若似五寶在地，比丘以偷奪心取、離本處，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若
【現代漢語翻譯】 現代漢語譯本 又有四種盜取他人貴重物品構成波羅夷罪的情況：物品無人看管，但行為人有據爲己有的想法，物品貴重，且被從原處移開。無人看管的物品，比如某人有大象、馬匹、妻子，無論是在自己的國家還是在其他國家，這些東西都沒有人看管。有據爲己有的想法，是指誰認為這些東西是屬於自己的，心就係于這些東西之上。又有田地，場地上有穀物，這些東西無人看管，但行為人有據爲己有的想法，認為這些東西是屬於自己的，心就係于這些東西之上。又有五寶（panchratna，通常指金、銀、琉璃、硨磲、瑪瑙），或者類似五寶的東西，埋藏在地下無人看管。只要有據爲己有的想法，誰有據爲己有的想法呢？就是指物品所屬的主人有據爲己有的想法，這叫做有主人的但無人看管的物品。貴重物品、從原處移開，如前文所說。 又有四種盜取他人貴重物品構成波羅夷罪的情況：物品有人看管，但行為人沒有據爲己有的想法，物品貴重，且被從原處移開。有人看管但行為人沒有據爲己有的想法，比如一群盜賊攻破他人的城池，搶奪了很多財物，如果通過國王的力量，或者聚落的力量，又攻破了盜賊的營地，盜賊丟棄財物逃走，這些財物的主人不再看管這些財物，也沒有據爲己有的想法，因為已經失去了這些財物；盜賊也不再看管這些財物，也沒有據爲己有的想法，因為已經被奪走了。有人看管但行為人沒有據爲己有的想法，誰看管但沒有據爲己有的想法呢？是奪回財物的人。又比如比丘（bhikshu，佛教出家男眾）丟失了自己的衣缽（patra，比丘所用的食器和僧衣），有認識的比丘在其他地方看見了，就立即奪取了這些衣缽。丟失衣缽的比丘不再看管這些衣缽，也沒有據爲己有的想法，因為已經丟失了；盜賊也不再看管這些衣缽，也沒有據爲己有的想法，因為已經被奪走了。有人看管但行為人沒有據爲己有的想法，誰看管但沒有據爲己有的想法呢？是奪回衣缽的人。貴重物品、從原處移開，如前文所說。 『處』指的是：地面處、高處、虛空處、乘坐物處、車處、船處、水中、田地、僧坊處、身上處、關稅處、共同約定的地方、無足動物、兩足動物、四足動物、多足動物所在之處。 地面處，比如某人有五寶（panchratna，通常指金、銀、琉璃、硨磲、瑪瑙），或者類似五寶的東西在地上，比丘（bhikshu，佛教出家男眾）以偷盜的心取走，並從原處移開，就犯了波羅夷罪（parajika，斷頭罪）。如果只是挑選的時候，犯偷蘭遮罪（stulatyaya，僅次於波羅夷的重罪）。如果挑選之後拿走價值五錢的物品，就犯了波羅夷罪（parajika，斷頭罪）。
【English Translation】 English version Furthermore, there are four instances of taking another's valuable item that constitute a Parajika (parajika, expulsion from the monastic order): the item is unguarded, there is an intention to possess it, the item is valuable, and it is moved from its original location. An unguarded item is, for example, if someone has an elephant, a horse, or a wife, whether in their own country or another country, and these items are unguarded. 'Having an intention to possess' means whoever considers these items to belong to them, their mind is attached to these items. Furthermore, there are fields, and there is grain in the fields, and these items are unguarded, but the person has an intention to possess them, thinking these items belong to them, and their mind is attached to these items. Furthermore, there are the five treasures (panchratna, usually referring to gold, silver, lapis lazuli, tridacna, and agate), or items similar to the five treasures, buried in the ground and unguarded. As long as there is an intention to possess, who has the intention to possess? It refers to the owner of the item having the intention to possess, this is called an item with an owner but unguarded. 'Valuable item' and 'moved from its original location' are as described above. Furthermore, there are four instances of taking another's valuable item that constitute a Parajika (parajika, expulsion from the monastic order): the item is guarded, there is no intention to possess it, the item is valuable, and it is moved from its original location. 'Guarded but without an intention to possess' is, for example, if a group of thieves breaks into another's city and obtains much wealth, and if by the power of the king or the power of the community, the thieves are defeated, and the thieves abandon the items and flee, the owner of these items no longer guards these items, nor has an intention to possess them, because they have already lost these items; the thieves also no longer guard these items, nor have an intention to possess them, because they have been taken away. 'Guarded but without an intention to possess', who guards but without an intention to possess? It is the person who has recovered the items. Also, for example, if a Bhikshu (bhikshu, a Buddhist monk) loses his robes and bowl (patra, a bowl and robes used by a Bhikshu), and a Bhikshu who knows him sees them elsewhere, he immediately takes them. The Bhikshu who lost the robes and bowl no longer guards these items, nor has an intention to possess them, because he has already lost them; the thief also no longer guards these items, nor has an intention to possess them, because they have been taken away. 'Guarded but without an intention to possess', who guards but without an intention to possess? It is the person who has recovered the robes and bowl. 'Valuable item' and 'moved from its original location' are as described above. 'Location' refers to: ground location, elevated location, empty space location, vehicle location, cart location, boat location, water, field, Sangha (sangharama, Buddhist monastery) residence, on the body, customs checkpoint, agreed-upon location, location of footless creatures, two-legged creatures, four-legged creatures, and many-legged creatures. Ground location, for example, if someone has the five treasures (panchratna, usually referring to gold, silver, lapis lazuli, tridacna, and agate), or items similar to the five treasures on the ground, and a Bhikshu (bhikshu, a Buddhist monk) takes them with the intention to steal and moves them from their original location, he commits a Parajika (parajika, expulsion from the monastic order). If he is only selecting them, he commits a Stulatyaya (stulatyaya, a serious offense second only to Parajika). If after selecting them, he takes items worth five coins, he commits a Parajika (parajika, expulsion from the monastic order).
以木、瓦、石舉取，雖墮本處，波羅夷。若拽取未出界，偷蘭遮。又如鐵瓶、銅瓶、鐵甕、銅甕，以五寶、若似五寶著此器中，比丘以偷奪心取離本處，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若取瓶底物轉出近口，波羅夷。近瓶口物轉著瓶底，亦波羅夷。若穿瓶取五錢直，波羅夷。若比丘偷奪心，在器不在物、若心在物不在器、或心兩在，取五錢直，波羅夷。是名地處。
上處者，若細陛繩床、粗陛繩床、蓐囊蓐、薄蓐、厚蓐、蓐覆、雜色蓐、雜色綬緣、薄被、厚被、表䩸被、表裡䩸被、緣䩸被、地敷具、樹上處、屋上處、細陛繩床處者，謂腳處、足處、環處、床陛處、上繩床足處、上頭處，若以繩織，異繩名異處。若皮、若衣覆，一色名一處，異色名異處。如是諸處有五寶、若似五寶，比丘以偷奪心取五錢直，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。粗梐繩床處者，若一板名一處。若皮、若繩、若衣覆，異繩名異處，余如上說。蓐者，一種毛一種，名一處。表處、里處一色名一處，異色，名異處。是諸處有五寶、若似五寶，比丘以偷奪心取五錢直，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。囊蓐、薄蓐、厚蓐、蓐覆雜色、蓐雜色綬緣、薄被、厚被、表䩸被、表裡
【現代漢語翻譯】 現代漢語譯本 關於地處和上處的盜戒： 如果移動木頭、瓦片、石頭等物，即使只是從原來的位置移動，也構成波羅夷罪（pārājika，斷頭罪，逐出僧團）。如果拉動但未移出界限，則構成偷蘭遮罪（sthūlātyaya，重罪）。 又如鐵瓶、銅瓶、鐵甕、銅甕，如果其中放有五寶（pañcaratna，金、銀、琉璃、硨磲、瑪瑙）或類似五寶的東西，比丘以偷盜的心將其從原處移開，構成波羅夷罪。如果只是選擇，構成偷蘭遮罪。選擇之後拿取的價值超過五錢，構成波羅夷罪。如果將瓶底的物品轉移到靠近瓶口的位置，構成波羅夷罪。將靠近瓶口的物品轉移到瓶底，也構成波羅夷罪。如果鑿穿瓶子拿取價值超過五錢的物品，構成波羅夷罪。如果比丘有偷盜的心，無論心在器物上還是在物品上，或者兩者都在，拿取的價值超過五錢，構成波羅夷罪。這稱為地處。 關於上處： 例如細編繩床、粗編繩床、蓐囊蓐（rūkṣa nagnarūkṣa，一種粗糙的墊子）、薄蓐、厚蓐、蓐覆（rūkṣa uttara，墊子罩）、雜色蓐、雜色綬緣（citra sūtra vara，彩色絲線鑲邊）、薄被、厚被、表䩸被（bahirvārika，外層有毛的被子）、表裡䩸被（ubhayato vārika，兩面都有毛的被子）、緣䩸被（anta vārika，邊緣有毛的被子）、地敷具（bhūmi sparśa，鋪在地上的墊子）、樹上的地方、屋上的地方。細編繩床的地方，指的是床腳處、足處、環處、床邊處、繩床腳上處、頭部上方處，如果用不同的繩子編織，不同的繩子算作不同的地方。如果用皮革或衣服覆蓋，一種顏色算作一個地方，不同顏色算作不同的地方。在這些地方如果有五寶或類似五寶的東西，比丘以偷盜的心拿取價值超過五錢的物品，構成波羅夷罪。如果只是選擇，構成偷蘭遮罪。選擇之後拿取的價值超過五錢，構成波羅夷罪。粗編繩床的地方，如果是一塊板子算作一個地方。如果用皮革、繩子或衣服覆蓋，不同的繩子算作不同的地方，其餘如上所述。蓐，一種毛算作一個地方。表面和裡面顏色相同算作一個地方，顏色不同算作不同的地方。在這些地方如果有五寶或類似五寶的東西，比丘以偷盜的心拿取價值超過五錢的物品，構成波羅夷罪。如果只是選擇，構成偷蘭遮罪。選擇之後拿取的價值超過五錢，構成波羅夷罪。囊蓐、薄蓐、厚蓐、蓐覆雜色、蓐雜色綬緣、薄被、厚被、表䩸被、表裡
【English Translation】 English version Concerning theft related to locations on the ground and above: If one moves wood, tiles, stones, etc., even if it's just moving them from their original place, it constitutes a pārājika (defeat, expulsion from the Sangha). If one pulls but doesn't move it out of the boundary, it's a sthūlātyaya (grave offense). Furthermore, like iron pots, copper pots, iron urns, copper urns, if there are five jewels (pañcaratna, gold, silver, lapis lazuli, tridacna shell, agate) or things similar to the five jewels placed in these vessels, and a bhikkhu (monk) with the intention to steal moves them from their original place, it constitutes a pārājika. If it's just selecting, it's a sthūlātyaya. If after selecting, one takes something worth more than five māsakas (a unit of currency), it's a pārājika. If one moves something from the bottom of the pot to near the mouth, it's a pārājika. Moving something near the mouth of the pot to the bottom is also a pārājika. If one pierces the pot and takes something worth more than five māsakas, it's a pārājika. If a bhikkhu has the intention to steal, whether the intention is on the vessel or on the object, or on both, and takes something worth more than five māsakas, it's a pārājika. This is called a location on the ground. Concerning locations above: For example, finely woven rope beds, coarsely woven rope beds, rūkṣa nagnarūkṣa (a type of rough mat), thin mats, thick mats, rūkṣa uttara (mat covers), multi-colored mats, citra sūtra vara (multi-colored silk borders), thin blankets, thick blankets, bahirvārika (blankets with fur on the outside), ubhayato vārika (blankets with fur on both sides), anta vārika (blankets with fur on the edges), bhūmi sparśa (ground coverings), places on trees, places on roofs. A location on a finely woven rope bed refers to the legs of the bed, the foot area, the ring area, the side of the bed, the area above the legs of the rope bed, the area above the head; if woven with different ropes, the different ropes are considered different locations. If covered with leather or cloth, one color is considered one location, different colors are considered different locations. In these locations, if there are five jewels or things similar to the five jewels, and a bhikkhu with the intention to steal takes something worth more than five māsakas, it constitutes a pārājika. If it's just selecting, it's a sthūlātyaya. If after selecting, one takes something worth more than five māsakas, it's a pārājika. A location on a coarsely woven rope bed, if it's one board, it's considered one location. If covered with leather, rope, or cloth, different ropes are considered different locations, and the rest is as described above. A rūkṣa, one type of hair is considered one location. The surface and the inside being the same color is considered one location, different colors are considered different locations. In these locations, if there are five jewels or things similar to the five jewels, and a bhikkhu with the intention to steal takes something worth more than five māsakas, it constitutes a pārājika. If it's just selecting, it's a sthūlātyaya. If after selecting, one takes something worth more than five māsakas, it's a pārājika. Nagnarūkṣa, thin mats, thick mats, multi-colored mat covers, multi-colored silk borders, thin blankets, thick blankets, bahirvārika, ubhayato
䩸被、緣䩸被、地敷具處者，一種毛名一處，一色名一處，異色名異處，余如上說。樹處者，根處、莖處、枝處、葉處、華處、果處，乃至根鬚處，是諸處有五寶、若似五寶，比丘以偷奪心取五錢直，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。屋上處者，謂門間處、向處、門關處、戶橝處、牛頭、象牙、衣架、梁椽、重閣、梯梐處，一桄名一處，欄楯處一鉤名一處。若未泥舍一墼名一處，若草覆舍一重名一處，若木覆舍一木名一處，若仰泥舍一畫色名一處，是諸處有五寶、若似五寶，比丘以偷奪心取五錢直，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。是名上處。
虛空處者，如人房舍、殿堂、諸欄楯上，有貴價衣、波頭摩衣、頭求羅衣、鳩羅阇衣懸是諸處，風吹在空衣未墮地，比丘以偷奪心接取，波羅夷。又如比丘、和上、阿阇梨衣，從下至上、從上墮下，衣未至地，比丘以偷奪心接取，波羅夷。又如人門中、向中、閣上、檐下、樓觀處、屋間閣上，以內外莊嚴身具在是諸處，有有主鳥、鵝雁、孔雀、鸚鵡、猩猩㘅是物去，比丘以偷奪心奪是鳥取，波羅夷。若待鳥時，偷蘭遮。鳥隨比丘所欲至處，波羅夷。若至余處，偷蘭遮。若有野鳥謂諸鷹鷲㘅是物去，比丘以偷奪心奪是鳥取，偷蘭
【現代漢語翻譯】 現代漢語譯本：
關於坐具、緣坐具、地敷具的地方：一種毛算一個地方，一種顏色算一個地方，不同顏色算不同的地方，其餘的如上所述。關於樹的地方：根部、莖部、枝條、葉子、花朵、果實，乃至根鬚，這些地方如果有五寶或者類似五寶的東西，比丘以偷盜的心取走價值五錢的東西，判波羅夷罪。如果只是挑選，判偷蘭遮罪。挑選之後取走價值五錢的東西，判波羅夷罪。關於屋頂上的地方：指門間、朝向、門關、戶檻、牛頭、象牙、衣架、梁椽、重閣、梯子的地方，一根橫木算一個地方，欄桿處一個鉤子算一個地方。如果未涂泥的房屋，一塊磚算一個地方；如果是草覆蓋的房屋，一層草算一個地方；如果是木頭覆蓋的房屋，一塊木頭算一個地方；如果是涂泥的房屋，一處顏料算一個地方。這些地方如果有五寶或者類似五寶的東西，比丘以偷盜的心取走價值五錢的東西，判波羅夷罪。如果只是挑選，判偷蘭遮罪。挑選之後取走價值五錢的東西，判波羅夷罪。這叫做上面的地方。
關於虛空的地方：比如人的房舍、殿堂、各種欄桿上，有貴重的衣服，如波頭摩衣（paduma，蓮花衣）、頭求羅衣（tavakula，樹皮衣）、鳩羅阇衣（kolaja，地名衣）懸掛在那裡。這些地方，風吹動衣服在空中未落地時，比丘以偷盜的心接住拿走，判波羅夷罪。又比如比丘、和尚（upajjhaya，親教師）、阿阇梨（acariya，導師）的衣服，從下往上、從上往下掉落，衣服未落地時，比丘以偷盜的心接住拿走，判波羅夷罪。又比如人在門中、朝向中、閣樓上、屋檐下、樓觀處、屋間閣樓上，放置內外莊嚴的裝飾品。如果有有主的鳥，如鵝、雁、孔雀、鸚鵡、猩猩等叼著這些東西飛走，比丘以偷盜的心從鳥那裡奪取，判波羅夷罪。如果等待鳥，判偷蘭遮罪。鳥隨著比丘想去的地方，判波羅夷罪。如果到了其他地方，判偷蘭遮罪。如果有野鳥，比如老鷹、禿鷲等叼著這些東西飛走，比丘以偷盜的心從鳥那裡奪取，判偷蘭遮罪。
【English Translation】 English version:
Regarding places for sitting cloths (nissinna), border sitting cloths (pallaṅka), and ground coverings: one type of wool is one place, one color is one place, different colors are different places, and the rest is as described above. Regarding places on trees: the root, stem, branch, leaf, flower, fruit, and even the root hairs. If there are five precious items or items resembling five precious items in these places, and a bhikkhu takes something worth five coins with the intention of stealing, it is a Pārājika offense. If he is merely selecting, it is a Thullanā offense. If he selects and then takes something worth five coins, it is a Pārājika offense. Regarding places on the roof: this refers to places between doors, facing directions, door latches, door frames, bull heads, ivory, clothes racks, beams, rafters, upper stories, and ladders. One rung is one place, and one hook on the railing is one place. If it is an unplastered house, one brick is one place; if it is a grass-covered house, one layer of grass is one place; if it is a wood-covered house, one piece of wood is one place; if it is a plastered house, one painted color is one place. If there are five precious items or items resembling five precious items in these places, and a bhikkhu takes something worth five coins with the intention of stealing, it is a Pārājika offense. If he is merely selecting, it is a Thullanā offense. If he selects and then takes something worth five coins, it is a Pārājika offense. This is called the upper place.
Regarding places in the open air: for example, in people's houses, halls, and on various railings, there are valuable clothes, such as paduma (lotus) clothes, tavakula (bark) clothes, and kolaja (place name) clothes hanging there. In these places, if the wind blows the clothes in the air and they have not yet fallen to the ground, and a bhikkhu catches and takes them with the intention of stealing, it is a Pārājika offense. Also, if the clothes of a bhikkhu, upajjhaya (preceptor), or acariya (teacher) are falling from above or below, and the clothes have not yet reached the ground, and a bhikkhu catches and takes them with the intention of stealing, it is a Pārājika offense. Also, if people place internal and external ornaments in doorways, facing directions, attics, under eaves, in pavilions, or in attics between houses, and if owned birds, such as geese, swans, peacocks, parrots, or orangutans, take these items away, and a bhikkhu takes them from the bird with the intention of stealing, it is a Pārājika offense. If he waits for the bird, it is a Thullanā offense. If the bird goes wherever the bhikkhu wants it to go, it is a Pārājika offense. If it goes to another place, it is a Thullanā offense. If wild birds, such as eagles or vultures, take these items away, and a bhikkhu takes them from the bird with the intention of stealing, it is a Thullanā offense.
遮。若待鳥時，突吉羅。鳥隨比丘所欲至處，偷蘭遮。若至余處，突吉羅。又諸野鳥持是物去。諸有主鳥奪野鳥取，比丘以偷奪心奪是有主鳥，波羅夷。若待鳥時，偷蘭遮。鳥隨比丘所欲至處，波羅夷。若至余處，偷蘭遮。諸有主鳥持是物去為野鳥所奪，比丘以偷奪心奪野鳥取，偷蘭遮。若待鳥時，突吉羅。鳥隨比丘所欲至處，偷蘭遮。若至余處，突吉羅。是名虛空處。
乘處者，像乘、馬乘。像乘處者，謂腳處、膝處、髀處、胯處、肋處、脊處、胸處、頸處、頭處、耳處、鼻處、口處、牙處、尾處，如是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。馬乘處者，謂腳處、膝處、髀處、胯處、肋處、脊處、胸處、頸處、頭處、耳處、鼻處、口處、鬃毛處、尾處，余如上說。
車處者，犢車、鹿車、獐車、步挽車、輦車。犢車處者，謂輻輞、轅轂、箱處、欄楯處，是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。鹿車、獐車、步挽車亦如是。輦車處者。腳處、腳重環處、坐處、板橙處、柱處、覆處。若繩索覆、若衣覆，一色名一處，異色名異處。是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。若選
【現代漢語翻譯】 現代漢語譯本 遮。如果等待鳥兒（bird）的時候，犯突吉羅（dukkhata，一種輕罪）。鳥兒隨著比丘（bhikkhu，佛教僧侶）想要去的地方，犯偷蘭遮（thullanacca，一種較重的罪）。如果到了其他地方，犯突吉羅。如果野鳥帶著這些東西走了，有主人的鳥奪走了野鳥的東西，比丘以偷盜的心奪取有主人的鳥的東西，犯波羅夷（parajika，斷頭罪，最重的罪）。如果等待鳥兒的時候，犯偷蘭遮。鳥兒隨著比丘想要去的地方，犯波羅夷。如果到了其他地方，犯偷蘭遮。如果有主人的鳥帶著這些東西走了，被野鳥奪走了，比丘以偷盜的心奪取野鳥的東西，犯偷蘭遮。如果等待鳥兒的時候，犯突吉羅。鳥兒隨著比丘想要去的地方，犯偷蘭遮。如果到了其他地方，犯突吉羅。這叫做虛空處。
乘處，指的是象乘、馬乘。像乘處，指的是腳處、膝處、髀處、胯處、肋處、脊處、胸處、頸處、頭處、耳處、鼻處、口處、牙處、尾處，這些地方如果有五寶（pancharatna，五種珍寶，通常指金、銀、琉璃、硨磲、瑪瑙或珍珠）、或者類似五寶的東西，比丘以偷盜的心拿取，犯波羅夷。如果選擇的時候，犯偷蘭遮。選擇之後拿取的價值達到五錢，犯波羅夷。馬乘處，指的是腳處、膝處、髀處、胯處、肋處、脊處、胸處、頸處、頭處、耳處、鼻處、口處、鬃毛處、尾處，其餘的如同上面所說。
車處，指的是犢車、鹿車、獐車、步挽車、輦車。犢車處，指的是輻輞、轅轂、箱處、欄楯處，這些地方如果有五寶、或者類似五寶的東西，比丘以偷盜的心拿取，犯波羅夷。如果選擇的時候，犯偷蘭遮。選擇之後拿取的價值達到五錢，犯波羅夷。鹿車、獐車、步挽車也是如此。輦車處，指的是腳處、腳重環處、坐處、板橙處、柱處、覆處。如果是繩索覆蓋、或者衣服覆蓋，一種顏色算一個地方，不同顏色算不同的地方。這些地方如果有五寶、或者類似五寶的東西，比丘以偷盜的心拿取，犯波羅夷。如果選擇
【English Translation】 English version 'If he waits for the bird (bird), it is a dukkata (dukkhata, a minor offense). If the bird follows the bhikkhu (bhikkhu, Buddhist monk) wherever he wants to go, it is a thullanacca (thullanacca, a more serious offense). If it goes elsewhere, it is a dukkata. Furthermore, if wild birds take these things away, and a bird with an owner takes them from the wild bird, and the bhikkhu takes the owned bird with the intention of stealing, it is a parajika (parajika, defeat, the most serious offense). If he waits for the bird, it is a thullanacca. If the bird follows the bhikkhu wherever he wants to go, it is a parajika. If it goes elsewhere, it is a thullanacca. If a bird with an owner takes these things away and they are taken by a wild bird, and the bhikkhu takes them from the wild bird with the intention of stealing, it is a thullanacca. If he waits for the bird, it is a dukkata. If the bird follows the bhikkhu wherever he wants to go, it is a thullanacca. If it goes elsewhere, it is a dukkata. This is called the open space.'
'Places of conveyance refer to elephant conveyances and horse conveyances. Places on an elephant conveyance refer to the feet, knees, thighs, hips, ribs, spine, chest, neck, head, ears, nose, mouth, teeth, and tail. If these places contain five jewels (pancharatna, five kinds of jewels, usually referring to gold, silver, lapis lazuli, tridacna, agate, or pearl) or things resembling five jewels, and the bhikkhu takes them with the intention of stealing, it is a parajika. If he selects them, it is a thullanacca. If, after selecting them, he takes something worth five coins, it is a parajika. Places on a horse conveyance refer to the feet, knees, thighs, hips, ribs, spine, chest, neck, head, ears, nose, mouth, mane, and tail. The rest is as described above.'
'Places on a cart refer to calf carts, deer carts, roe deer carts, hand-pulled carts, and palanquins. Places on a calf cart refer to the spokes, rims, axles, boxes, and railings. If these places contain five jewels or things resembling five jewels, and the bhikkhu takes them with the intention of stealing, it is a parajika. If he selects them, it is a thullanacca. If, after selecting them, he takes something worth five coins, it is a parajika. The same applies to deer carts, roe deer carts, and hand-pulled carts. Places on a palanquin refer to the feet, footrests, seats, benches, pillars, and coverings. If it is covered with ropes or cloth, one color is considered one place, and different colors are considered different places. If these places contain five jewels or things resembling five jewels, and the bhikkhu takes them with the intention of stealing, it is a parajika. If he selects'
擇時，偷蘭遮。選擇已取五錢直，波羅夷。是名乘處。
船處者。單槽船、舫船、舍船、瓶船、浮囊船、板船、木筏、草筏。單槽船處者，兩舷處、兩頭處、底處、兩箱處、豎桅處、柁樓處，是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。選擇時，偷蘭遮。選擇已取五錢直，波羅夷。舫船處者，謂橫樑處、繩縛處，余如上說。舍船處者，謂板壁處、瓶處、甕處、安瓶甕蓋處、柱處、梁處。若以草覆，一重草名一處，若木枝覆、若板覆，一覆名一處，異色名異處。是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。瓶船處者，一切瓶、一切繩縛處、一切皮縛處。浮囊船處者，一切囊處、一切縛處。板船者，一切板處。木筏者，一切木處。草筏處者，一切草處、一切縛處。是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。是名船處。
水處者，如人為舍故、車故、薪故，水中浮物來下，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直離本處，波羅夷。若從捉留住后水到前，波羅夷。若沉著水底，波羅夷。若舉離水，亦波羅夷。複次有主池中諸有主鳥，比丘以偷奪心取是諸鳥，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若
【現代漢語翻譯】 現代漢語譯本 擇時，偷蘭遮（Sthūlātyaya，一種較輕的罪名）。選擇已取五錢直，波羅夷（Pārājika，斷頭罪，最重的罪）。是名乘處。
船處者。單槽船、舫船、舍船、瓶船、浮囊船、板船、木筏、草筏。單槽船處者，兩舷處、兩頭處、底處、兩箱處、豎桅處、柁樓處，是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。選擇時，偷蘭遮。選擇已取五錢直，波羅夷。舫船處者，謂橫樑處、繩縛處，余如上說。舍船處者，謂板壁處、瓶處、甕處、安瓶甕蓋處、柱處、梁處。若以草覆，一重草名一處，若木枝覆、若板覆，一覆名一處，異色名異處。是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。瓶船處者，一切瓶、一切繩縛處、一切皮縛處。浮囊船處者，一切囊處、一切縛處。板船者，一切板處。木筏者，一切木處。草筏處者，一切草處、一切縛處。是諸處有五寶、若似五寶，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。是名船處。
水處者，如人為舍故、車故、薪故，水中浮物來下，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直離本處，波羅夷。若從捉留住后水到前，波羅夷。若沉著水底，波羅夷。若舉離水，亦波羅夷。複次有主池中諸有主鳥，比丘以偷奪心取是諸鳥，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若
【English Translation】 English version Choosing the time, Sthūlātyaya (a minor offense). Having chosen and taken something worth five coins, Pārājika (a major offense leading to expulsion). This is called a vehicle place.
Boat places are: single-log boats, double-hulled boats, houseboats, bottle boats, inflated skin boats, plank boats, wooden rafts, and grass rafts. In a single-log boat, the sides, ends, bottom, compartments, mast, and rudder are all places where if a bhikkhu (Buddhist monk) takes five treasures or things resembling five treasures with the intention to steal, it is Pārājika. Choosing the time, Sthūlātyaya. Having chosen and taken something worth five coins, Pārājika. In a double-hulled boat, the crossbeams and rope bindings are places, and the rest is as described above. In a houseboat, the plank walls, bottles, jars, lids of bottles and jars, pillars, and beams are places. If it is covered with grass, each layer of grass is a place; if covered with branches or planks, each covering is a place; different colors are different places. If in these places there are five treasures or things resembling five treasures, and a bhikkhu takes them with the intention to steal, it is Pārājika. In a bottle boat, all bottles, all rope bindings, and all leather bindings are places. In an inflated skin boat, all skins and all bindings are places. In a plank boat, all planks are places. In a wooden raft, all pieces of wood are places. In a grass raft, all pieces of grass and all bindings are places. If in these places there are five treasures or things resembling five treasures, and a bhikkhu takes them with the intention to steal, it is Pārājika. If choosing the time, Sthūlātyaya. Having chosen and taken something worth five coins, Pārājika. This is called a boat place.
Water places are: if people discard old houses, carts, or firewood, and things float down the water, if a bhikkhu takes them with the intention to steal, it is Pārājika. If choosing the time, Sthūlātyaya. Having chosen and taken something worth five coins and moved it from its original place, Pārājika. If, after grasping and holding it, the water carries it forward, Pārājika. If it sinks to the bottom of the water, Pārājika. If it is lifted out of the water, also Pārājika. Furthermore, if there are birds in an owned pond, and a bhikkhu takes these owned birds with the intention to steal, it is Pārājika. If choosing the time, Sthūlātyaya. Having chosen and taken something worth five coins, Pārājika. If
沉著水底，偷蘭遮。若舉離水，波羅夷。復有無主池中諸有主鳥，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若沉著水底，波羅夷。若舉離水亦波羅夷。是名水處。
田處者，有二因緣奪他田地：一者相言、二者作相。比丘為地故言他得勝者，波羅夷。不如者，偷蘭遮。若作異相過分得勝，地直五錢，波羅夷，僧坊舍亦如是。是名田處。
身上處者，如比丘與和上、阿阇梨持衣行，是比丘身上諸處，謂腳處、𨄔處、膝處、髀處、胯處、臗處、肋處、脊處、腹處、胸處、手處、肘處、臂處、肩處、頸處、頭處，比丘以偷奪心取是衣囊，從此處移著彼處，波羅夷。是名身上處。
關稅處者，比丘度關應輸稅物而不輸稅，直五錢，波羅夷。復有賈客至關稅處語比丘言：「與我過是物。」比丘與過，稅直五錢，波羅夷。復有賈客至關稅處語比丘言：「與我過是物，與汝半稅。」比丘與過，得稅物直五錢，波羅夷。復有賈客至關稅處語比丘言：「與我過是物，盡與汝稅。」比丘與過，若稅物直五錢，波羅夷。復有賈客來至關稅處，比丘示異道過，失所稅物，物直五錢，波羅夷。復有賈客未至稅處，比丘示異道過，失所稅物五錢直，偷蘭遮。若稅處有賊、若惡獸、若飢餓故，比丘
【現代漢語翻譯】 現代漢語譯本：沉入水底，判偷蘭遮罪（Thullaccaya，一種較輕的罪名）。如果從水裡拿出來，判波羅夷罪（Parajika，斷頭罪，最重的罪名）。此外，如果無主的池塘里有屬於其他人的鳥，比丘（bhikkhu，佛教僧侶）以偷盜的心去拿取，判波羅夷罪。如果只是挑選的時候，判偷蘭遮罪。挑選之後拿走價值五錢的，判波羅夷罪。如果沉入水底，判波羅夷罪。如果從水裡拿出來，也判波羅夷罪。這叫做水處。 田地方面，有兩種因緣導致奪取他人的田地：一是口頭爭辯，二是製造假象。比丘爲了爭奪土地，在爭辯中使對方失敗，判波羅夷罪。如果爭辯失敗，判偷蘭遮罪。如果製造虛假景象，過度地獲取勝利，土地價值五錢，判波羅夷罪。僧伽（Samgha，僧團）的房舍也一樣。這叫做田地方面。 身體方面，例如比丘與和尚（Upajjhaya，親教師）、阿阇梨（Acariya，軌範師）一起拿著衣服行走，這個比丘身上的各個部位，比如腳部、踝部、膝部、大腿、胯部、臀部、肋部、背部、腹部、胸部、手部、肘部、臂部、肩部、頸部、頭部，比丘以偷盜的心拿取這個衣物袋，從這個部位移到那個部位，判波羅夷罪。這叫做身體方面。 關稅方面，比丘通過關卡，應該繳納關稅的物品而不繳納關稅，價值五錢，判波羅夷罪。又有商人來到關稅處，對這個比丘說：『幫我把這些東西運過去。』比丘幫他運過去，關稅價值五錢，判波羅夷罪。又有商人來到關稅處，對這個比丘說：『幫我把這些東西運過去，給你一半的稅。』比丘幫他運過去，得到的稅物價值五錢，判波羅夷罪。又有商人來到關稅處，對這個比丘說：『幫我把這些東西運過去，所有的稅都給你。』比丘幫他運過去，如果稅物價值五錢，判波羅夷罪。又有商人來到關稅處，比丘指示他走另一條路，導致他失去應該繳納的關稅，物品價值五錢，判波羅夷罪。又有商人還沒到關稅處，比丘指示他走另一條路，導致他失去價值五錢的關稅，判偷蘭遮罪。如果在關稅處有盜賊、或者惡獸、或者飢餓等情況，比丘
【English Translation】 English version: If it is submerged underwater, Thullaccaya (a minor offense). If it is lifted out of the water, Parajika (the most severe offense, resulting in expulsion). Furthermore, if there are birds belonging to others in an ownerless pond, and a bhikkhu (Buddhist monk) takes them with the intention of stealing, it is Parajika. If it is only during the selection process, it is Thullaccaya. If, after selection, he takes something worth five coins, it is Parajika. If it is submerged underwater, it is Parajika. If it is lifted out of the water, it is also Parajika. This is called the water aspect. Regarding land, there are two causes for seizing another's land: one is verbal dispute, and the other is creating false appearances. If a bhikkhu, for the sake of land, causes another to lose in a dispute, it is Parajika. If he loses, it is Thullaccaya. If he creates false appearances and excessively gains victory, and the land is worth five coins, it is Parajika. The same applies to Samgha (monastic community) residences. This is called the land aspect. Regarding the body, for example, if a bhikkhu is walking with his Upajjhaya (preceptor) and Acariya (teacher), the various parts of the bhikkhu's body, such as the feet, ankles, knees, thighs, hips, back, ribs, abdomen, chest, hands, elbows, arms, shoulders, neck, and head, if the bhikkhu takes the robe bag with the intention of stealing and moves it from one part to another, it is Parajika. This is called the body aspect. Regarding customs duties, if a bhikkhu passes through customs with goods that should be taxed but does not pay the tax, and the value is five coins, it is Parajika. Furthermore, if a merchant comes to the customs area and says to the bhikkhu, 'Help me get these goods through,' and the bhikkhu helps him, and the tax is worth five coins, it is Parajika. Furthermore, if a merchant comes to the customs area and says to the bhikkhu, 'Help me get these goods through, and I will give you half the tax,' and the bhikkhu helps him, and the value of the tax received is five coins, it is Parajika. Furthermore, if a merchant comes to the customs area and says to the bhikkhu, 'Help me get these goods through, and you can have all the tax,' and the bhikkhu helps him, and the value of the tax is five coins, it is Parajika. Furthermore, if a merchant comes to the customs area and the bhikkhu shows him a different route, causing him to lose the tax that should have been paid, and the value of the goods is five coins, it is Parajika. Furthermore, if a merchant has not yet reached the customs area and the bhikkhu shows him a different route, causing him to lose tax worth five coins, it is Thullaccaya. If there are thieves, dangerous animals, or famine at the customs area, the bhikkhu
示異道不犯。是名關稅處。
共期處者，比丘與賊共期，破諸村落得物與比丘分，得五錢直，波羅夷。是名共期處。
無足眾生者，𧓳蟲、千頭羅蟲，有人取之舉著器中，比丘以偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若穿器取蟲直五錢，波羅夷。若比丘偷心在器不在蟲、若心在蟲不在器、若心兩在，以偷奪心取得五錢直，波羅夷。是名無足處。
二足處者，如鵝、雁、孔雀、鸚鵡、舍利鳥、拘耆羅鳥、狌狌及人。有人取是物舉著籠中，比丘以偷奪心取，得波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若穿籠取鳥直五錢，波羅夷。若比丘偷心在籠不在鳥、若心在鳥不在籠、若心兩在，以偷奪心取得五錢直，波羅夷。偷人有二種：一者擔去、二者共要，若比丘以人著脊上過二踔，波羅夷。若共期處行過二踔，波羅夷。是名二足處。
四足處者，像馬、牛羊、驢騾，有人以繩繫在一處，比丘以偷奪心解繩牽去過四踔，波羅夷。若在墻壁籬障內，比丘以偷奪心驅出過四踔，波羅夷。有諸四足共一處臥，比丘以偷奪心驅一令起出過四踔，波羅夷。若在外放，比丘心念：「是放牧人入村去時我當盜取。」偷蘭遮。若殺者，波夜提。殺已取肉直五錢，波羅夷。是名四
【現代漢語翻譯】 現代漢語譯本 示異道不犯：指的是不觸犯其他不同的道路。這被稱為關稅處（關稅徵收的地方）。 共期處者：如果比丘與盜賊共謀，約定一起攻破村莊，然後分贓，比丘分得價值五錢的財物，則犯波羅夷罪（斷頭罪）。這被稱為共期處（共謀的地點）。 無足眾生者：指的是蚯蚓、蜈蚣等無足或少足的生物。如果有人將這些生物放在容器中，比丘以偷盜的心取走，則犯波羅夷罪。如果在挑選時，犯偷蘭遮罪（僅次於波羅夷的重罪）。如果挑選後取走價值五錢的，則犯波羅夷罪。如果穿破容器取蟲，價值五錢，則犯波羅夷罪。如果比丘偷盜的心在容器而不在蟲上，或者心在蟲上而不在容器上，或者心兩者都在，以偷盜的心取得價值五錢的財物，則犯波羅夷罪。這被稱為無足處（沒有腳的生物）。 二足處者：指的是鵝、雁、孔雀、鸚鵡、舍利鳥、拘耆羅鳥、猩猩以及人。如果有人將這些生物放在籠子里，比丘以偷盜的心取走，則犯波羅夷罪。如果在挑選時，犯偷蘭遮罪。如果挑選後取走價值五錢的，則犯波羅夷罪。如果穿破籠子取鳥，價值五錢，則犯波羅夷罪。如果比丘偷盜的心在籠子而不在鳥上，或者心在鳥上而不在籠子上，或者心兩者都在，以偷盜的心取得價值五錢的財物，則犯波羅夷罪。偷人有兩種情況：一是揹走，二是共謀。如果比丘將人背在背上，行走超過兩步，則犯波羅夷罪。如果共謀後行走超過兩步，則犯波羅夷罪。這被稱為二足處（兩條腿的生物）。 四足處者：指的是象、馬、牛、羊、驢、騾。如果有人用繩子將它們拴在一起，比丘以偷盜的心解開繩子牽走，超過四步，則犯波羅夷罪。如果在墻壁或籬笆內，比丘以偷盜的心驅趕出去，超過四步，則犯波羅夷罪。如果有許多四足動物臥在一起，比丘以偷盜的心驅趕其中一隻站起來，並驅趕出去超過四步，則犯波羅夷罪。如果在外面放牧，比丘心想：『等放牧人進村后，我就偷走它們。』犯偷蘭遮罪。如果殺掉它們，犯波夜提罪（一種較輕的罪）。殺掉后取肉，價值五錢，則犯波羅夷罪。這被稱為四足處（四條腿的生物）。
【English Translation】 English version 'Showing a different path is not an offense.' This is called the 'customs area' (the place where customs duties are collected). 'A place of shared intent': If a Bhikkhu conspires with thieves to break into villages and share the loot, and the Bhikkhu receives goods worth five 'kahapanas' (currency), he commits a 'Parajika' (defeat, expulsion) offense. This is called a 'place of shared intent' (the location of the conspiracy). 'Creatures without feet': This refers to creatures like earthworms and centipedes. If someone places these creatures in a container, and a Bhikkhu takes them with the intention of stealing, he commits a 'Parajika' offense. If it is during the selection process, he commits a 'Thullanacca' (grave offense). If, after selection, he takes those worth five 'kahapanas', he commits a 'Parajika' offense. If he breaks the container to take the insects worth five 'kahapanas', he commits a 'Parajika' offense. If the Bhikkhu's intention to steal is focused on the container and not the insects, or on the insects and not the container, or on both, and he obtains goods worth five 'kahapanas' with the intention of stealing, he commits a 'Parajika' offense. This is called 'creatures without feet' (animals without legs). 'A place of two-footed creatures': This refers to geese, swans, peacocks, parrots, 'Sarika' birds (myna), 'Kokila' birds (cuckoo), orangutans, and humans. If someone places these creatures in a cage, and a Bhikkhu takes them with the intention of stealing, he commits a 'Parajika' offense. If it is during the selection process, he commits a 'Thullanacca' offense. If, after selection, he takes those worth five 'kahapanas', he commits a 'Parajika' offense. If he breaks the cage to take the birds worth five 'kahapanas', he commits a 'Parajika' offense. If the Bhikkhu's intention to steal is focused on the cage and not the birds, or on the birds and not the cage, or on both, and he obtains goods worth five 'kahapanas' with the intention of stealing, he commits a 'Parajika' offense. Stealing a person has two aspects: one is carrying them away, and the other is conspiring. If a Bhikkhu carries a person on his back and walks more than two 'chompas' (paces), he commits a 'Parajika' offense. If, after conspiring, he walks more than two 'chompas', he commits a 'Parajika' offense. This is called 'a place of two-footed creatures' (animals with two legs). 'A place of four-footed creatures': This refers to elephants, horses, cows, sheep, donkeys, and mules. If someone ties them together with a rope, and a Bhikkhu unties the rope and leads them away with the intention of stealing, exceeding four 'chompas', he commits a 'Parajika' offense. If they are within a wall or fence, and the Bhikkhu drives them out with the intention of stealing, exceeding four 'chompas', he commits a 'Parajika' offense. If many four-footed animals are lying together, and the Bhikkhu drives one of them to stand up and drives it away, exceeding four 'chompas', he commits a 'Parajika' offense. If they are grazing outside, and the Bhikkhu thinks, 'When the herdsman goes into the village, I will steal them,' he commits a 'Thullanacca' offense. If he kills them, he commits a 'Payantika' offense (minor offense). If, after killing them, he takes the meat worth five 'kahapanas', he commits a 'Parajika' offense. This is called 'a place of four-footed creatures' (animals with four legs).
足處。
多足處者，蜈蚣、百足、蛣蜣，有人舉著器中，比丘偷奪心取，波羅夷。若選擇時，偷蘭遮。選擇已取五錢直，波羅夷。若穿器取蟲直五錢，波羅夷。若偷心在器不在蟲、若心在蟲不在器、若心兩在，以偷心取直五錢，波羅夷。是名多足處。
又有七種取人重物，波羅夷：一非己想、二不同意、三不暫用、四知有主、五不狂、六不心亂、七不病壞心。
又七種取人重物，無犯：一者己想、二者同意、三者暫用、四者謂無主、五者狂、六者心亂、七者病壞心。
又七種取非人重物，偷蘭遮：一非己想、二不同意想、三不暫用、四知有主、五不狂、六不心亂、七不病壞心。
又七種取非人重物，無犯：己想、同意取、暫用、謂無主、狂心、亂心、病壞心。
又有七種取人輕物，偷蘭遮：非己想、不同意、不暫用、知有主、不狂、不心亂、不病壞心。
又有七種取人輕物，無犯：己想、同意取、暫用、謂無主、狂心、亂心、病壞心。
又有七種取非人輕物，突吉羅。非己想、不同意、不暫用、知有主、不狂、心不心亂、不病壞心。
又有七種取非人輕物，無犯：己想、同意取、暫用、謂無主、狂心、亂心、病壞心。
有比丘尼名施越，多知識謂有福
{ "translations": [ "現代漢語譯本：\n足處（動物棲息地）。", "", "多足處是指蜈蚣、百足蟲、蛣蜣（一種屎殼郎）。如果有人拿著裝有這些生物的器皿，比丘（佛教僧侶）心生盜取之念並付諸行動，構成波羅夷（佛教戒律中最重的罪）。如果只是挑選，則構成偷蘭遮（一種較輕的罪）。如果挑選之後盜取價值五錢的生物，構成波羅夷。如果穿透器皿盜取價值五錢的蟲子，構成波羅夷。如果盜取之心在於器皿而不在蟲子，或者盜取之心在於蟲子而不在器皿，或者盜取之心兩者皆有，以盜取之心取走價值五錢之物，構成波羅夷。這被稱為多足處。", "", "又有七種情況下盜取他人貴重物品，構成波羅夷：一、認為不是自己的東西；二、未經他人同意；三、不打算暫時借用；四、明知物品有主人；五、神智清醒；六、心不散亂；七、沒有因疾病而心智錯亂。", "", "又有七種情況下盜取他人貴重物品，不構成犯罪：一、認為是自己的東西；二、得到他人同意；三、打算暫時借用；四、認為物品沒有主人；五、精神失常；六、心神散亂；七、因疾病而心智錯亂。", "", "又有七種情況下盜取非人（鬼神等）的貴重物品，構成偷蘭遮：一、認為不是自己的東西；二、認為未經同意；三、不打算暫時借用；四、明知物品有主人；五、神智清醒；六、心不散亂；七、沒有因疾病而心智錯亂。", "", "又有七種情況下盜取非人的貴重物品，不構成犯罪：認為是自己的東西、得到同意而取、打算暫時借用、認為沒有主人、精神失常、心神散亂、因疾病而心智錯亂。", "", "又有七種情況下盜取他人輕微物品，構成偷蘭遮：認為不是自己的東西、未經同意、不打算暫時借用、明知物品有主人、神智清醒、心不散亂、沒有因疾病而心智錯亂。", "", "又有七種情況下盜取他人輕微物品，不構成犯罪：認為是自己的東西、得到同意而取、打算暫時借用、認為沒有主人、精神失常、心神散亂、因疾病而心智錯亂。", "", "又有七種情況下盜取非人的輕微物品，構成突吉羅（一種更輕微的罪）：認為不是自己的東西、未經同意、不打算暫時借用、明知物品有主人、神智清醒、心不散亂、沒有因疾病而心智錯亂。", "", "又有七種情況下盜取非人的輕微物品，不構成犯罪：認為是自己的東西、得到同意而取、打算暫時借用、認為沒有主人、精神失常、心神散亂、因疾病而心智錯亂。", "", "有比丘尼（女性佛教僧侶）名叫施越（Shiyue），因為知識淵博而被認為有福報。" ], "english_translations": [ "English version:\nPlaces of creatures.", "", '『Places of many-legged creatures』 refers to centipedes, millipedes, and dung beetles. If someone is holding a container with these creatures, and a Bhikkhu (Buddhist monk) steals them with the intention of taking them, it constitutes a Pārājika (the most severe offense in Buddhist monastic rules). If it is merely selecting them, it constitutes a Thullaccaya (a lesser offense). If, after selecting, the creatures taken are worth five coins, it constitutes a Pārājika. If one pierces the container and takes insects worth five coins, it constitutes a Pārājika. If the intention to steal is directed at the container and not the insects, or if the intention is directed at the insects and not the container, or if the intention is directed at both, and one takes something worth five coins with the intention to steal, it constitutes a Pārājika. This is called 『places of many-legged creatures』.', "", 'Furthermore, there are seven conditions under which taking another person』s valuable item constitutes a Pārājika: 1. Thinking it is not one』s own; 2. Without consent; 3. Not intending to borrow temporarily; 4. Knowing it has an owner; 5. Not being insane; 6. Not being mentally disturbed; 7. Not having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking another person』s valuable item does not constitute an offense: 1. Thinking it is one』s own; 2. With consent; 3. Intending to borrow temporarily; 4. Thinking it has no owner; 5. Being insane; 6. Being mentally disturbed; 7. Having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a valuable item belonging to a non-human (such as spirits) constitutes a Thullaccaya: 1. Thinking it is not one』s own; 2. Thinking it is without consent; 3. Not intending to borrow temporarily; 4. Knowing it has an owner; 5. Not being insane; 6. Not being mentally disturbed; 7. Not having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a valuable item belonging to a non-human does not constitute an offense: Thinking it is one』s own, taking it with consent, intending to borrow temporarily, thinking it has no owner, being insane, being mentally disturbed, having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a minor item belonging to another person constitutes a Thullaccaya: Thinking it is not one』s own, without consent, not intending to borrow temporarily, knowing it has an owner, not being insane, not being mentally disturbed, not having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a minor item belonging to another person does not constitute an offense: Thinking it is one』s own, taking it with consent, intending to borrow temporarily, thinking it has no owner, being insane, being mentally disturbed, having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a minor item belonging to a non-human constitutes a Dukkata (a lighter offense): Thinking it is not one』s own, without consent, not intending to borrow temporarily, knowing it has an owner, not being insane, not being mentally disturbed, not having a mind impaired by illness.', "", 'Furthermore, there are seven conditions under which taking a minor item belonging to a non-human does not constitute an offense: Thinking it is one』s own, taking it with consent, intending to borrow temporarily, thinking it has no owner, being insane, being mentally disturbed, having a mind impaired by illness.', "", 'There is a Bhikkhuni (Buddhist nun) named Shiyue (施越), who is considered fortunate because of her extensive knowledge.' ] }
德人，喜供養與油、酥、蜜、石蜜。有一賈客見是比丘尼，信敬心喜作如是言：「善女！所須酥、油、蜜、石蜜至我舍取。」答言：「如是。」時有比丘尼聞是語，過後數日便往到其舍言：「施越比丘尼鬚鬍麻油五升。」賈客問言：「用作何等？」答言：「我持是至比丘尼寺中。」賈客即與。是比丘尼持至寺中便自服。過之後數日，賈客見施越比丘尼言：「善女？何以但索麻油，不索余物？」比丘尼言：「何以說是？」答言：「有一比丘尼來言：『汝鬚鬍麻油。』我即與之。」施越言：「善！若索余物汝亦當與。」施越即往語彼比丘尼言：「汝是弊惡比丘尼、下賤比丘尼，汝得波羅夷。」彼比丘尼言：「何以爾？」施越言：「賈客不與，詐取他油。」彼比丘尼言：「我非不與取，我以汝名字故取。」即自生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」答言：「我以施越名字取。」佛言：「不得波羅夷，但故妄語，得波夜提。從今日不得詐稱他名取，若取犯罪。」
復有東方比丘尼，與波利比丘尼共一道行。時波利比丘尼在前遺失衣去，東方比丘尼在後得之。共會一處時，東方比丘尼唱言：「誰失是衣？我今地得。」波利比丘尼言：「汝取是衣耶？」答言：「我取。」波利言：「汝得波羅
【現代漢語翻譯】 現代漢語譯本： 德人（有德行的人）喜歡供養油、酥油、蜂蜜、冰糖。有一個商人看見這位比丘尼（尼姑），心生敬信，歡喜地說：『善女（對出家女子的尊稱）！如果需要酥油、油、蜂蜜、冰糖，就到我家來取。』比丘尼回答說：『好的。』當時，有一位比丘尼聽到了這句話，過了幾天就到商人家裡說：『施越（比丘尼的名字）比丘尼需要五升胡麻油。』商人問：『用來做什麼？』比丘尼回答說：『我拿這些到比丘尼寺廟裡去。』商人就給了她。這位比丘尼拿到油后，自己服用了。過了幾天，商人見到施越比丘尼說：『善女？為什麼只索要麻油，不索要其他東西？』比丘尼說：『你為什麼這麼說？』商人回答說：『有一位比丘尼來說：『你需要胡麻油。』我就給了她。』施越說：『好啊！如果她索要其他東西，你也應當給她。』施越就去告訴那位比丘尼說：『你是個卑鄙惡劣的比丘尼、**比丘尼，你犯了波羅夷（斷頭罪）。』那位比丘尼說：『為什麼這麼說？』施越說：『商人沒有給，你卻欺騙地拿了他的油。』那位比丘尼說：『我不是不給就拿，我是用你的名字拿的。』她自己就產生了懷疑：『我難道犯了波羅夷罪嗎？』她將這件事稟告佛陀，佛陀明知故問：『你以什麼心去拿的？』她回答說：『我以施越的名字拿的。』佛陀說：『沒有犯波羅夷罪，只是因為故意說謊，犯了波夜提（一種輕罪）。從今天起，不得假冒他人之名去拿東西，如果拿了，就犯戒。』
又有一個東方比丘尼，與波利（比丘尼的名字）比丘尼一起同行。當時，波利比丘尼走在前面，遺失了一件衣服，東方比丘尼在後面撿到了。她們相遇時，東方比丘尼喊道：『誰丟了這件衣服？我現在撿到了。』波利比丘尼說：『你拿了這件衣服嗎？』回答說：『我拿了。』波利說：『你犯了波羅夷罪。』
【English Translation】 English version: A virtuous person was fond of offering oil, ghee, honey, and rock candy. A merchant saw this Bhikkhuni (nun), and with a heart of faith and joy, said: 'Virtuous woman! If you need ghee, oil, honey, or rock candy, come to my house to take it.' The Bhikkhuni replied: 'As you say.' At that time, a Bhikkhuni heard these words, and after a few days, went to the merchant's house and said: 'Bhikkhuni Shiyue (name of the Bhikkhuni) needs five sheng (a unit of volume) of sesame oil.' The merchant asked: 'What will it be used for?' The Bhikkhuni replied: 'I will take it to the Bhikkhuni monastery.' The merchant then gave it to her. After receiving the oil, this Bhikkhuni consumed it herself. After a few days, the merchant saw Bhikkhuni Shiyue and said: 'Virtuous woman? Why did you only ask for sesame oil and not other things?' The Bhikkhuni said: 'Why do you say that?' The merchant replied: 'A Bhikkhuni came and said: 'You need sesame oil.' So I gave it to her.' Shiyue said: 'Good! If she asks for other things, you should also give them to her.' Shiyue then went and told that Bhikkhuni: 'You are a wicked Bhikkhuni, a **Bhikkhuni, you have committed a Parajika (defeat, expulsion offense).' That Bhikkhuni said: 'Why do you say that?' Shiyue said: 'The merchant did not give it, but you fraudulently took his oil.' That Bhikkhuni said: 'I did not take it without giving; I took it in your name.' She then doubted herself: 'Have I committed a Parajika offense?' She reported this matter to the Buddha, who knowingly asked: 'With what intention did you take it?' She replied: 'I took it in Shiyue's name.' The Buddha said: 'You have not committed a Parajika offense, but because of intentionally lying, you have committed a Payattika (a minor offense). From today onwards, you must not fraudulently take things in another's name; if you do, you will commit an offense.'
Furthermore, there was an Eastern Bhikkhuni traveling on the same road with Bhikkhuni Poli (name of the Bhikkhuni). At that time, Bhikkhuni Poli, walking ahead, lost a garment, and the Eastern Bhikkhuni, walking behind, found it. When they met in one place, the Eastern Bhikkhuni announced: 'Who lost this garment? I have now found it on the ground.' Bhikkhuni Poli said: 'Did you take this garment?' She replied: 'I took it.' Poli said: 'You have committed a Parajika offense.'
夷罪。」問言：「何故？」答言：「汝以盜心取故。」是比丘尼心疑：「我將無得波羅夷耶？」是事白佛，佛言：「無犯。」
有一居士近祇桓耕地放衣一面，時有比丘求糞掃衣，見是地衣四顧無人便取持去，耕人遙見語比丘言：「莫取我衣。」比丘不聞，耕人即往捉比丘言：「汝比丘法不與取耶？」比丘答言：「我謂糞掃無主故取。」耕人言：「此是我衣。」比丘言：「是汝衣者便自持去。」比丘心疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無主故取。」佛言：「無犯！從今取衣當善籌量，此是他衣物，雖無人守，必自有主。」(盜竟)
十誦律卷第一 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二(初誦之二)
後秦北印度三藏弗若多羅譯明四波羅夷法之二
佛在跋耆國跋求摩河上，是時佛語諸比丘：「修習不凈觀得大果大利。」諸比丘作是念：「世尊教我等修習不凈觀得大果大利，我等當勤修習。」諸比丘作是念已，勤修習不凈觀，深懷厭惡慚愧是身，譬如年少自喜嚴飾、洗浴身體、剪爪治鬚髮、著好衣服、以香涂身，若以死蛇、若以死狗、或以死人臭爛青瘀、鳥獸所食膿血蟲出以系其頸，厭惡臭尸深懷慚愧。是
【現代漢語翻譯】 現代漢語譯本： 『犯了波羅夷罪。』（Parajika，斷頭罪）問他說：『什麼緣故？』回答說：『你以盜竊的心取了東西。』這位比丘尼心中疑惑：『我難道會犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『沒有犯。』
有一位居士在祇桓（Jetavana，祇樹給孤獨園）附近耕地，把衣服放在一邊。當時有一位比丘尋找糞掃衣（pamsukula，丟棄的布），看見這塊地上的衣服，四處看看沒有人，就拿走了。耕地的人遠遠地看見，對比丘說：『不要拿我的衣服。』比丘沒有聽見。耕地的人就去抓住比丘說：『你比丘的戒律不是不允許不給予而取走東西嗎？』比丘回答說：『我以為是糞掃衣，沒有主人，所以拿了。』耕地的人說：『這是我的衣服。』比丘說：『如果是你的衣服，你就自己拿回去。』比丘心中疑惑：『我難道會犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀知道緣由，故意問：『你以什麼心取走的？』比丘說：『我以為沒有主人，所以拿了。』佛陀說：『沒有犯！從今以後拿衣服應當仔細考慮，這是別人的衣物，即使沒有人看守，也一定有主人。』（盜戒結束）
《十誦律》卷第一 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第二（初誦之二）
後秦北印度三藏弗若多羅譯明四波羅夷法之二
佛陀在跋耆國（Vajji，古代印度的一個共和國）跋求摩河（Bhaggumuda River）邊。當時佛陀對比丘們說：『修習不凈觀（asubha-bhavana，對身體不凈的觀想）能得到大的果報和利益。』比丘們這樣想：『世尊教導我們修習不凈觀能得到大的果報和利益，我們應當努力修習。』比丘們這樣想后，努力修習不凈觀，深深地厭惡和慚愧這個身體。譬如年輕人喜歡裝飾自己，洗浴身體，修剪指甲，整理鬚髮，穿好衣服，用香涂身，如果用死蛇，或者死狗，或者死人，臭爛青紫，被鳥獸所食，膿血蟲出，繫在他們的脖子上，他們會厭惡臭尸，深深地感到慚愧。
【English Translation】 English version: 『Committed a Parajika (expulsion offense).』 Asked, 『What is the reason?』 Replied, 『You took it with a stealing mind.』 The Bhikkhuni (female monastic) was doubtful: 『Will I have committed a Parajika?』 She reported this matter to the Buddha, and the Buddha said, 『No offense.』
There was a householder near Jetavana (Jeta's Grove) plowing the land and left his robe on one side. At that time, there was a Bhikkhu (male monastic) seeking rags for robes, saw the robe on the ground, looked around and saw no one, and then took it away. The plowman saw it from afar and said to the Bhikkhu, 『Don't take my robe.』 The Bhikkhu did not hear. The plowman then went and grabbed the Bhikkhu, saying, 『Doesn't the Bhikkhu's rule prohibit taking what is not given?』 The Bhikkhu replied, 『I thought it was rags, ownerless, so I took it.』 The plowman said, 『This is my robe.』 The Bhikkhu said, 『If it is your robe, then take it back yourself.』 The Bhikkhu was doubtful: 『Will I have committed a Parajika?』 He reported this matter to the Buddha. The Buddha, knowing the reason, deliberately asked, 『With what intention did you take it?』 The Bhikkhu said, 『I thought it was ownerless, so I took it.』 The Buddha said, 『No offense! From now on, when taking robes, you should carefully consider, this is someone else's property, even if no one is guarding it, it must have an owner.』 (End of the section on stealing)
Vinaya in Ten Recitations, Scroll 1 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 2 (First Recitation, Part 2)
Translated by Tripiṭaka Dharmaruci from Northern India of Later Qin, clarifying the second of the Four Parajika Dharmas
The Buddha was at Bhaggumuda River in the Vajji country. At that time, the Buddha said to the Bhikkhus, 『Cultivating the asubha-bhavana (contemplation of impurity) yields great fruit and great benefit.』 The Bhikkhus thought, 『The World-Honored One teaches us to cultivate the contemplation of impurity to obtain great fruit and great benefit, we should diligently cultivate it.』 After the Bhikkhus thought this, they diligently cultivated the contemplation of impurity, deeply loathing and being ashamed of this body. For example, if a young person who likes to adorn themselves, bathe their body, trim their nails, groom their beard and hair, wear good clothes, and apply fragrance to their body, were to have a dead snake, or a dead dog, or a dead person, rotten, blue and bruised, eaten by birds and beasts, with pus and blood and worms coming out, tied around their neck, they would loathe the stinking corpse and feel deeply ashamed.
諸比丘深修不凈觀故，慚愧厭惡亦復如是。爾時或有比丘發心欲死、嘆死、求刀自殺、或服毒藥、或有自系、或投高崖、或有比丘轉相害命。有一比丘勤修不凈觀，深得厭惡慚愧臭身，便往鹿杖梵志所贊言：「善人！汝能殺我，與汝衣缽。」時彼梵志即以利刀而斷其命。有血污刀，持至跋求摩河上洗之。有魔天神從水中出，住水上贊梵志言：「善人！汝得大福德，是沙門釋子未度者度、未脫者脫，兼得衣缽。」時彼梵志生惡邪見自謂：「審爾。」便挾刀去，從房至房、從經行處至經行處，唱言：「誰未度者，我當度之。誰未脫者，我當脫之。」時諸比丘勤修不凈觀故厭惡臭身，從住處出至梵志所贊言：「善人！可斷我命。」時彼梵志尋斷其命，如是二三乃至六十，以是因緣僧遂減少。月十五日說戒時至眾僧減少，佛知故問阿難言：「今說戒日眾僧都集，何故減少？」阿難白言：「世尊一時教諸比丘深修習不凈觀得大果大利，是諸比丘即勤修不凈觀，厭惡臭身，譬如年少自喜嚴飾、洗浴身體剪爪、治鬚髮、著好衣服、以香涂身，若以死蛇、若以死狗、或以死人臭爛青瘀、鳥獸所食、膿血蟲出以系其頸，是人厭惡深懷慚愧。是諸比丘修不凈觀，厭惡慚愧亦復如是。爾時或有發心欲死、嘆死、求刀自殺、或服毒藥、或有自系
、或投高崖、或有比丘轉相害命。有一比丘，勤修不凈觀故，深得厭惡慚愧臭身，便往鹿杖梵志所贊言：『善人！汝能殺我，與汝衣缽。』時彼梵志尋以利刀斷是比丘命。有血污刀，持至跋求摩河上洗之。有魔天神從水中出，住水上贊梵志言：『汝得大福德！是持戒沙門釋子未度者度、未脫者脫，兼得衣缽。』時彼梵志即生惡邪見自謂：『審爾。』便挾刀去從房至房、從經行處至經行處，即大唱言：『誰未度者？我當度之。誰未脫者？我當脫之。』時諸比丘勤修不凈觀故，深得厭惡慚愧臭身，從住處出至梵志所贊言：『善人！可斷我命。』時彼梵志尋斷其命，如是二、三乃至六十，故僧減少。唯愿世尊為諸比丘說余善道，安樂住法無有厭惡，諸惡法生即能除滅。」
佛語阿難：「更有善道，安樂行法無有厭惡，諸惡法生即能除滅。」「世尊！云何善道，安樂住法無有厭惡，諸惡法生即能滅除？」佛告阿難：「有阿那般那念，名為善道，安樂住法。所以者何？諸惡法生即能除滅，無厭惡故。」「世尊！云何修習阿那般那念，名為善道，安樂住法，諸惡法生即能除滅，無有厭惡？」佛語阿難：「若有比丘隨其所依城邑聚落止住，晨朝時到著衣持缽，攝身諸根系念一心入村乞食。食已若在空處、若在樹下、若在空舍，
【現代漢語翻譯】 現代漢語譯本：或者（有比丘）從高崖跳下，或者有比丘互相殘害性命。有一個比丘，因為勤奮修習不凈觀，深深地厭惡和羞愧於這具臭穢的身體，便去到鹿杖梵志那裡，讚歎說：『善人！你如果能殺了我，我就把我的衣缽給你。』當時那位梵志就用鋒利的刀殺死了這個比丘。刀上沾滿了血，梵志拿著刀到跋求摩河邊清洗。有一個魔天神從水中出來，站在水面上讚歎梵志說：『你獲得了巨大的福德！你讓那些持戒的沙門釋子，該度化的得到了度化，該解脫的得到了解脫，還得到了衣缽。』當時那位梵志就產生了邪惡的見解，自認為：『確實是這樣。』便拿著刀從一個房間到另一個房間，從經行的地方到另一個經行的地方，大聲喊叫說：『誰還沒有被度化的？我來度化他。誰還沒有被解脫的？我來解脫他。』當時那些比丘因為勤奮修習不凈觀，深深地厭惡和羞愧於這具臭穢的身體，從住處出來到梵志那裡，讚歎說：『善人！你可以結束我的性命。』當時那位梵志就殺死了他們，像這樣殺了兩個、三個，甚至六十個，所以僧團減少了。唯愿世尊為各位比丘說一些其他的善道，讓他們能夠安樂地安住，沒有厭惡，各種惡法生起時能夠立即消除。』
佛告訴阿難：『還有其他的善道，能夠安樂地修行，沒有厭惡，各種惡法生起時能夠立即消除。』『世尊！什麼樣的善道，能夠安樂地安住，沒有厭惡，各種惡法生起時能夠立即消除？』佛告訴阿難：『有阿那般那念（Anapanasati，入出息念），就叫做善道，能夠安樂地安住。為什麼這樣說呢？因為各種惡法生起時能夠立即消除，沒有厭惡的緣故。』『世尊！如何修習阿那般那念，才能叫做善道，能夠安樂地安住，各種惡法生起時能夠立即消除，沒有厭惡？』佛告訴阿難：『如果有比丘隨其所依，在城邑聚落中居住，早晨穿好衣服，拿著缽，收攝身心諸根，繫念於一處，進入村莊乞食。吃完飯後，如果是在空曠的地方、或者在樹下、或者在空屋裡，
【English Translation】 English version: Or (some monks) jumped from high cliffs, or some monks harmed each other's lives. There was a monk who, diligently practicing the contemplation of impurity, deeply loathed and felt ashamed of his foul body. He went to the ascetic of the Deer Staff (鹿杖梵志, a non-Buddhist ascetic) and praised him, saying, 'Good man! If you can kill me, I will give you my robe and bowl.' At that time, the ascetic used a sharp knife to kill the monk. With the blood-stained knife, he went to the Vaggumuda River (跋求摩河, a river in ancient India) to wash it. A demonic deity emerged from the water, stood on the water, and praised the ascetic, saying, 'You have gained great merit! You have delivered those who are ordained Sakyan ascetics who were not yet delivered, liberated those who were not yet liberated, and also obtained a robe and bowl.' At that time, the ascetic developed an evil and perverse view, thinking to himself, 'Indeed, it is so.' He then went with the knife from room to room, from place of walking meditation to place of walking meditation, loudly proclaiming, 'Who has not yet been delivered? I will deliver them. Who has not yet been liberated? I will liberate them.' At that time, those monks, diligently practicing the contemplation of impurity, deeply loathed and felt ashamed of their foul bodies. They came out of their dwellings to the ascetic and praised him, saying, 'Good man! You can end my life.' At that time, the ascetic killed them, like this, two, three, even sixty, so the Sangha diminished. May the World-Honored One speak of other good paths for the monks, so that they can dwell in peace and happiness, without loathing, and when evil dharmas arise, they can be immediately eliminated.'
The Buddha said to Ananda (阿難, Buddha's attendant): 'There are other good paths, practices of peaceful dwelling without loathing, and when evil dharmas arise, they can be immediately eliminated.' 'World-Honored One! What kind of good path is it that allows one to dwell in peace and happiness, without loathing, and when evil dharmas arise, they can be immediately eliminated?' The Buddha said to Ananda: 'There is Anapanasati (阿那般那念, mindfulness of breathing), which is called a good path, a practice of peaceful dwelling. Why is that? Because when evil dharmas arise, they can be immediately eliminated, without loathing.' 'World-Honored One! How should one cultivate Anapanasati so that it is called a good path, a practice of peaceful dwelling, and when evil dharmas arise, they can be immediately eliminated, without loathing?' The Buddha said to Ananda: 'If a monk, according to where he dwells, in a city or village, puts on his robes in the morning, carries his bowl, gathers his body and senses, focuses his mind on one point, and enters the village to beg for food. After eating, whether in an empty place, under a tree, or in an empty house,'
敷尼師壇正坐端身繫念在前，除世貪嫉，於他財物遠離貪著，如是行者則能捨離瞋恚、睡眠、調戲、疑悔，是諸陰蓋能煩惱心、使慧力羸、不至涅槃，是故當除。若息入時當一心知入，若息出時當一心知出，若長、若短、若息入遍身，當一心知從一切身入，若息出遍身，當一心知從一切身出。除身行時，當一其心念出入息。受喜時、受樂時、受心行時、除心行時，當一其心念出入息。覺心時、令心喜時、令心攝時、令心解脫時，當一其心念出入息。觀無常、觀變壞、觀離欲、觀滅盡、觀舍離，當一其心念出入息。阿難！是名善道安樂行法，諸惡法生即能除滅，無有厭惡。」爾時佛語諸比丘：「當勤修習阿那般那念得大果大利。」時諸比丘各作是念：「世尊為我等讚歎修習阿那般那念得大果大利，我等當勤修習。」作是念已，即勤修習阿那般那念，便得無量種種知見作證。佛知多有比丘得漏盡道成阿羅漢，以是因緣集比丘僧種種呵責：「云何名比丘，求刀自殺、嘆死、教死？」種種呵已語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，若人、若人類，故自奪命、若持刀與、教死、嘆死，作如是言：『人用惡活為？寧死勝生。』隨彼心樂死，種種因緣教死、嘆死，死者，是比丘波羅夷不應共住。」
奪命者，自奪、若教他奪。是中雲何犯罪？比丘有三種奪人命，波羅夷：一者自，二者教，三者遣使。自者，自身作、自身奪他命。教者，教語他言：「捉是人，繫縛奪命。」遣使者，語他人言：「汝識某甲不？汝捉是人，繫縛奪命。」是使隨語奪彼命時，比丘得波羅夷。
復有三種奪人命：一者用內色，二者用非內色，三者用內非內色。內色者，比丘用手打他，若足、若頭、若余身份，作如是念：「令彼因死。」彼因死者，是比丘波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，得偷蘭遮。用不內色者，若比丘以木、瓦、石、刀槊、弓箭，若木段、白镴段、鉛錫段遙擲彼人，作如是念：「令彼因死。」彼因死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。用內非內色者，若比丘以手捉木、瓦、石、刀槊、弓箭。若木段、白镴段、鉛錫段打他，作如是念：「令彼因死。」彼因死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。復有比丘，不以內色、不以非內色、亦不以內非內色，為殺人故合諸毒藥，若著眼中、耳中、鼻中、口中；若著男女根中、身上、若著瘡中、若著餅肉中、羹飯粥中、若被褥中、大車、小車、臥具、輦輿、步挽車
【現代漢語翻譯】 現代漢語譯本：奪取他人性命，包括自己動手奪取，或者教唆他人奪取。那麼，在這些情況下如何定罪呢？比丘（bhikkhu，佛教出家男眾）奪取他人性命有三種情況，構成波羅夷（pārājika，斷頭罪，即逐出僧團）：一是自己動手，二是教唆他人，三是派遣使者。自己動手，是指自己親自行動，奪取他人性命。教唆他人，是指教唆他人說：『抓住這個人，捆綁起來，奪取他的性命。』派遣使者，是指告訴他人說：『你認識某某人嗎？你抓住這個人，捆綁起來，奪取他的性命。』如果使者按照他的話去做了，奪取了那個人的性命，那麼這個比丘就犯了波羅夷罪。 又有三種奪取他人性命的方式：一是使用內色，二是使用非內色，三是使用內非內色。內色，是指比丘用手打人，或者用腳、用頭、用身體的其他部位打人，並且心中想著：『讓他因此而死。』如果那人因此而死，那麼這個比丘就犯了波羅夷罪。如果不是立刻死亡，而是後來因為這個原因而死，也犯波羅夷罪。如果不是立刻死亡，而且後來也不是因為這個原因而死，那麼就犯偷蘭遮（thullaccaya，重罪）。使用非內色，是指比丘用木頭、瓦片、石頭、刀、矛、弓箭，或者木塊、白镴塊、鉛錫塊遠端投擲那個人，並且心中想著：『讓他因此而死。』如果那人因此而死，就犯波羅夷罪。如果不是立刻死亡，而是後來因為這個原因而死，也犯波羅夷罪。如果不是立刻死亡，而且後來也不是因為這個原因而死，就犯偷蘭遮罪。使用內非內色，是指比丘用手拿著木頭、瓦片、石頭、刀、矛、弓箭，或者木塊、白镴塊、鉛錫塊打那個人，並且心中想著：『讓他因此而死。』如果那人因此而死，就犯波羅夷罪。如果不是立刻死亡，而是後來因為這個原因而死，也犯波羅夷罪。如果不是立刻死亡，而且後來也不是因為這個原因而死，就犯偷蘭遮罪。還有比丘，不使用內色，不使用非內色，也不使用內非內色，爲了殺人而混合各種毒藥，把毒藥放在眼睛裡、耳朵里、鼻子里、嘴裡；或者放在男人或女人的生殖器里、身上、或者放在傷口裡、或者放在餅肉里、羹飯粥里、或者放在被褥里、大車、小車、臥具、輦輿、步挽車裡。
【English Translation】 English version: Taking life, whether taking it oneself or instructing another to take it. How is the offense determined in these cases? A bhikkhu (Buddhist monk) takes a life in three ways, resulting in pārājika (expulsion from the monastic order): first, by oneself; second, by instructing another; third, by sending a messenger. 'By oneself' means personally acting and taking another's life. 'By instructing' means instructing another, saying: 'Seize this person, bind them, and take their life.' 'By sending a messenger' means telling another: 'Do you know so-and-so? Seize this person, bind them, and take their life.' If the messenger follows the instructions and takes that person's life, the bhikkhu commits pārājika. Furthermore, there are three ways of taking a life: first, using internal matter; second, using external matter; third, using both internal and external matter. 'Internal matter' means a bhikkhu striking another with their hand, foot, head, or other body part, with the thought: 'May they die because of this.' If they die because of this, the bhikkhu commits pārājika. If they do not die immediately but die later because of this, it is also pārājika. If they do not die immediately and do not die later because of this, it is thullaccaya (a grave offense). 'Using external matter' means a bhikkhu throwing wood, tiles, stones, knives, spears, bows, arrows, or pieces of wood, white lead, or lead-tin from a distance at that person, with the thought: 'May they die because of this.' If they die because of this, it is pārājika. If they do not die immediately but die later because of this, it is also pārājika. If they do not die immediately and do not die later because of this, it is thullaccaya. 'Using both internal and external matter' means a bhikkhu holding wood, tiles, stones, knives, spears, bows, arrows, or pieces of wood, white lead, or lead-tin and striking that person, with the thought: 'May they die because of this.' If they die because of this, it is pārājika. If they do not die immediately but die later because of this, it is also pārājika. If they do not die immediately and do not die later because of this, it is thullaccaya. Furthermore, a bhikkhu, not using internal matter, not using external matter, nor using both internal and external matter, mixes various poisons for the purpose of killing, placing the poison in the eyes, ears, nose, mouth; or placing it in the male or female genitals, on the body, or in a wound, or in cakes, meat, soup, rice porridge, or in bedding, large carts, small carts, sleeping mats, palanquins, or hand-pulled carts.
中，作如是念：「令彼因死。」彼因死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因是死，偷蘭遮。
復有比丘，不以內色、不以非內色、亦不以內非內色、亦不以毒藥，為殺人故，作憂多殺、頭多殺、作弶、作罥、作撥、作毗陀羅殺、半毗陀羅殺、斷命殺、墮胎殺、按腹殺、推著火中、推著水中、推著坑中，若遣令去就道中死，乃至胎中初受二根、身根、命根，于中起方便殺。
憂多者，有比丘知是人從此道來，于中先作無煙火坑，以沙土覆上。若心念若口說：「以是人從此道來故，我作是坑。」是名成憂多。若是人因是死者，比丘得波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。若比丘為人作坑，人死者，波羅夷。非人死者，偷蘭遮。畜生死者亦偷蘭遮。若為非人作坑，非人死者，偷蘭遮。人死者，突吉羅。畜生墮死，亦突吉羅。若比丘為畜生作坑，畜生墮死，波夜提。若人墮死，突吉羅。非人墮死，亦突吉羅。若比丘不定為一事作，諸有來者皆令墮死。人死者，波羅夷。非人死者，偷蘭遮。畜生死者，波夜提。都無死者，偷蘭遮突吉羅。是名憂多。
頭多者有二種：一者地，二者木。地頭多者，若比丘作坑，埋人腳踝、若埋膝、若腰、若臍、若
【現代漢語翻譯】 現代漢語譯本：心中這樣想：『讓他因此而死。』如果他因此而死，此比丘犯波羅夷罪（Pārājika，斷頭罪，僧團除名）。如果不是立刻死亡，而是後來因此而死，也犯波羅夷罪。如果不是立刻死亡，後來也不是因此而死，則犯偷蘭遮罪（Sthūlātyaya，重罪）。
再有比丘，不以內色（內在的顏色）、不以非內色（外在的顏色）、也不以內非內色（內外顏色），也不用毒藥，爲了殺人的目的，設定憂多殺（Uddhata-ghāta，陷阱殺）、頭多殺（Adhah-ghāta，埋設機關殺）、製作繩套（弶，jiàng）、製作網（罥，juàn）、設定撥（撥，不確定含義）、設定毗陀羅殺（Vidhura-ghāta，不確定含義）、半毗陀羅殺（Ardha-Vidhura-ghāta，不確定含義）、斷命殺、墮胎殺、按腹殺、推入火中、推入水中、推入坑中，或者派遣他人到必死的道路上去，乃至對於胎中最初受胎的二根——身根、命根，於此之中發起方便殺害。
憂多殺是指，有比丘知道某人會從這條路來，於是在路中預先挖好沒有煙的火坑，用沙土覆蓋在上面。如果心中想或者口中說：『因為這個人會從這條路來，所以我挖了這個坑。』這稱為設定憂多殺。如果這個人因此而死，比丘犯波羅夷罪。如果不是立刻死亡，而是後來因此而死，也犯波羅夷罪。如果不是立刻死亡，後來也不是因此而死，則犯偷蘭遮罪。如果比丘為人挖坑，人死了，犯波羅夷罪。如果非人死了，犯偷蘭遮罪。如果是畜生死掉，也犯偷蘭遮罪。如果是為非人挖坑，非人死了，犯偷蘭遮罪。人死了，犯突吉羅罪（Duṣkṛta，惡作罪，輕罪）。畜生掉入坑中死亡，也犯突吉羅罪。如果比丘為畜生挖坑，畜生掉入坑中死亡，犯波逸提罪（Pāyantika，墮罪）。如果是人掉入坑中死亡，犯突吉羅罪。如果非人掉入坑中死亡，也犯突吉羅罪。如果比丘不確定為誰而挖坑，所有來的人都讓他掉入坑中死亡。人死了，犯波羅夷罪。非人死了，犯偷蘭遮罪。畜生死掉，犯波逸提罪。都沒有死，犯偷蘭遮罪和突吉羅罪。這稱為憂多殺。
頭多殺有兩種：一種是地，一種是木。地頭多殺是指，如果比丘挖坑，埋人的腳踝、或者埋膝蓋、或者腰部、或者肚臍、或者……
【English Translation】 English version: In his mind, he makes such a thought: 'Let him die because of this.' If he dies because of this, it is Pārājika (defeat, expulsion from the Sangha). If he does not die immediately, but later dies because of this, it is also Pārājika. If he does not die immediately, and later does not die because of this, it is Sthūlātyaya (grave offense).
Furthermore, if a bhikkhu (monk) does not use inner color, nor non-inner color, nor inner-non-inner color, nor poison, but for the purpose of killing a person, sets up Uddhata-ghāta (killing by trap), Adhah-ghāta (killing by buried mechanism), makes a noose (弶), makes a net (罥), sets up a '撥' (bō, uncertain meaning), sets up Vidhura-ghāta (uncertain meaning), Ardha-Vidhura-ghāta (uncertain meaning), kills by cutting off life, kills by abortion, kills by pressing the abdomen, pushes into fire, pushes into water, pushes into a pit, or sends someone to a road where they will die, even to the initial reception of two roots—the body root and the life root—in the womb, and initiates a skillful means of killing.
Uddhata-ghāta means that if a bhikkhu knows that a person will come from this road, he first makes a smokeless fire pit in the road and covers it with sand. If he thinks in his mind or says in his mouth: 'Because this person will come from this road, I made this pit.' This is called setting up Uddhata-ghāta. If this person dies because of this, the bhikkhu commits Pārājika. If he does not die immediately, but later dies because of this, it is also Pārājika. If he does not die immediately, and later does not die because of this, it is Sthūlātyaya. If a bhikkhu digs a pit for a person, and the person dies, he commits Pārājika. If a non-human dies, he commits Sthūlātyaya. If an animal dies, he also commits Sthūlātyaya. If he digs a pit for a non-human, and the non-human dies, he commits Sthūlātyaya. If a person dies, he commits Duṣkṛta (wrongdoing, minor offense). If an animal falls into the pit and dies, he also commits Duṣkṛta. If a bhikkhu digs a pit for an animal, and the animal falls into the pit and dies, he commits Pāyantika (expiation). If a person falls into the pit and dies, he commits Duṣkṛta. If a non-human falls into the pit and dies, he also commits Duṣkṛta. If a bhikkhu does not specifically dig a pit for one thing, but causes all who come to fall into the pit and die, if a person dies, he commits Pārājika. If a non-human dies, he commits Sthūlātyaya. If an animal dies, he commits Pāyantika. If no one dies, he commits Sthūlātyaya and Duṣkṛta. This is called Uddhata-ghāta.
Adhah-ghāta has two types: one is earth, and the other is wood. Earth Adhah-ghāta means that if a bhikkhu digs a pit and buries a person's ankles, or buries their knees, or waist, or navel, or...
腋至頸，如是埋已，令象蹴蹋、令馬駱駝牛驢蹴蹋、若令毒蛇蜈蚣往嚙，作如是念：「令彼因死。」彼因死者，比丘得波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因是死，偷蘭遮。是名地頭多。木頭多者，有比丘穿木作孔，若桁人腳杻手枷頸，如是系已，令象馬、駱駝、牛驢蹴蹋，若令毒蛇蜈蚣往嚙，作如是念：「令彼因死。」彼因死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。是名木頭多。
弶者，有比丘知是人從此道來，于中依樹、依柱、依石、依壁、若依木段、白臘段、鉛錫段，是中施弶，若心念、若口說：「為是人從此道來故作弶。」令彼因死者，比丘得波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。若為人作弶，人死者，波羅夷。非人及畜生死者，偷蘭遮。若為非人作弶，非人死者，偷蘭遮。人及畜生死者，突吉羅。若為畜生作弶，畜生死者，波逸提。人及非人死者，突吉羅。若不定為一事作，諸有來者皆令墮死，若人死者，波羅夷。非人死者，偷蘭遮。畜生死者，波夜提。都不死者，偷蘭遮突吉羅，是名為弶。
罥者，有比丘知是人從此道來，若依樹、依柱、依石、依撅、依壁、依木段、白镴段、鉛錫段，是中施罥
【現代漢語翻譯】 現代漢語譯本 腋至頸：如果一個比丘將某人埋在土裡，使其從腋窩到頸部都被埋住，然後讓大象、馬、駱駝、牛、驢等踩踏，或者讓毒蛇、蜈蚣去咬他，並且心中想著：『讓他因此而死。』如果那人因此而死，這個比丘就犯了波羅夷罪（Parajika，斷頭罪）。如果那人沒有立刻死，但後來因為這件事而死，也犯波羅夷罪。如果那人沒有立刻死，後來也不是因為這件事而死，就犯偷蘭遮罪（Thullanajjaya，重罪）。這叫做『地頭多』。 木頭多：如果一個比丘在木頭上鉆孔，然後用木枷或手銬腳鐐等束縛住那人的手、腳或脖子，然後讓大象、馬、駱駝、牛、驢等踩踏，或者讓毒蛇、蜈蚣去咬他，並且心中想著：『讓他因此而死。』如果那人因此而死，這個比丘就犯了波羅夷罪。如果那人沒有立刻死，但後來因為這件事而死，也犯波羅夷罪。如果那人沒有立刻死，後來也不是因為這件事而死，就犯偷蘭遮罪。這叫做『木頭多』。 弶：如果一個比丘知道某人會從這條路來，就在路旁的樹、柱子、石頭、墻壁，或者木段、白蠟段、鉛錫段等處設定陷阱（弶，一種捕獵工具），並且心中想著或者口中說著：『爲了讓從這條路來的人中招而設定陷阱。』如果那人因此而死，這個比丘就犯了波羅夷罪。如果那人沒有立刻死，但後來因為這件事而死，也犯波羅夷罪。如果那人沒有立刻死，後來也不是因為這件事而死，就犯偷蘭遮罪。如果是爲了人設定陷阱，人死了，就犯波羅夷罪。如果是非人和畜生死了，就犯偷蘭遮罪。如果是爲了非人設定陷阱，非人死了，就犯偷蘭遮罪。如果人和畜生死了，就犯突吉羅罪（Dukkata，輕罪）。如果是爲了畜生設定陷阱，畜生死了，就犯波逸提罪（Pacittiya，墮罪）。如果人和非人死了，就犯突吉羅罪。如果不是專門為某事而設，而是讓所有來的人都可能掉入陷阱而死，如果人死了，就犯波羅夷罪。如果非人死了，就犯偷蘭遮罪。如果畜生死了，就犯波逸提罪。如果沒有人死，就犯偷蘭遮罪和突吉羅罪。這叫做『弶』。 罥：如果一個比丘知道某人會從這條路來，就在路旁的樹、柱子、石頭、木樁、墻壁，或者木段、白镴段、鉛錫段等處設定繩套（罥，一種捕獵工具）
【English Translation】 English version From Armpit to Neck: If a Bhikkhu buries a person in the ground up to their armpits or neck, and then orders an elephant, horse, camel, cow, or donkey to trample them, or orders poisonous snakes or centipedes to bite them, thinking, 'Let them die because of this,' and that person dies because of it, the Bhikkhu commits a Parajika (expulsion). If the person does not die immediately, but dies later because of this, it is also a Parajika. If the person does not die immediately, and does not die later because of this, it is a Thullanajjaya (grave offense). This is called 'Ground-related matter'. Wood-related matter: If a Bhikkhu drills holes in wood, and then binds a person's feet, hands, or neck with wooden restraints or shackles, and then orders an elephant, horse, camel, cow, or donkey to trample them, or orders poisonous snakes or centipedes to bite them, thinking, 'Let them die because of this,' and that person dies because of it, the Bhikkhu commits a Parajika. If the person does not die immediately, but dies later because of this, it is also a Parajika. If the person does not die immediately, and does not die later because of this, it is a Thullanajjaya. This is called 'Wood-related matter'. Trap: If a Bhikkhu knows that a person will come along a certain path, and sets a trap (Jangha, a hunting device) there, relying on a tree, pillar, stone, wall, or a piece of wood, beeswax, or lead, thinking or saying, 'I am setting this trap for the person who comes along this path,' and that person dies because of it, the Bhikkhu commits a Parajika. If the person does not die immediately, but dies later because of this, it is also a Parajika. If the person does not die immediately, and does not die later because of this, it is a Thullanajjaya. If a trap is set for a person, and the person dies, it is a Parajika. If a non-human or animal dies, it is a Thullanajjaya. If a trap is set for a non-human, and the non-human dies, it is a Thullanajjaya. If a person or animal dies, it is a Dukkata (wrongdoing). If a trap is set for an animal, and the animal dies, it is a Pacittiya (expiation). If a person or non-human dies, it is a Dukkata. If it is not specifically set for one thing, but anyone who comes along falls into it and dies, if a person dies, it is a Parajika. If a non-human dies, it is a Thullanajjaya. If an animal dies, it is a Pacittiya. If no one dies, it is a Thullanajjaya and a Dukkata. This is called 'Trap'. Snare: If a Bhikkhu knows that a person will come along a certain path, and sets a snare (Jangha, a hunting device) there, relying on a tree, pillar, stone, stake, wall, or a piece of wood, pewter, or lead
，若心念若口說：「為是人從此道來故作罥。」是罥事成，彼因死者，比丘得波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。若比丘為人故作罥，人死者，波羅夷。非人死者，偷蘭遮。畜生死者亦偷蘭遮。為非人作罥，非人死者，偷蘭遮。人及畜生死者，突吉羅。為畜生作罥，畜生墮死，波夜提。人及非人死者，突吉羅。若比丘不定為一事作罥，諸有來者皆令墮死者，若人死者，波羅夷。非人死者，偷蘭遮。畜生死者，波夜提。都無死者，偷蘭遮突吉羅。是名為罥殺。
撥者，若比丘知是人從此道來，若依樹、依柱、依橛、依石、依壁、依木段、白镴段、鉛錫段，是中施機撥。若心念若口說：「為是人從此道來故作撥。」是撥事成，彼因死者，比丘得波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因死，偷蘭遮。若比丘為人故作撥，人死者，波羅夷。非人及畜生死者皆偷蘭遮。為非人作撥，非人死者，偷蘭遮。人及畜生死者，突吉羅。為畜生作撥，畜生死者，波夜提。人及非人死者，突吉羅。若比丘不定為一事作撥，諸有來者皆令墮死，若人死者，波羅夷。非人死者，偷蘭遮。畜生死者，波夜提。都無死者，偷蘭遮突吉羅。是名為撥。
毗陀羅者，有比丘以二十九日
【現代漢語翻譯】 現代漢語譯本： 如果（有比丘）心中想或者口中說：『爲了這個人從這條路來，所以設定陷阱。』如果陷阱設定成功，那個人因此而死，這個比丘就犯了波羅夷罪（Parajika，斷頭罪）。如果不是立刻死亡，而是之後因為這個原因而死，也犯波羅夷罪。如果不是立刻死亡，之後也不是因為這個原因而死，就犯偷蘭遮罪（Thullanaccaya，重罪）。如果比丘爲了人而設定陷阱，人死了，就犯波羅夷罪。非人死了，就犯偷蘭遮罪。畜生死了，也犯偷蘭遮罪。為非人設定陷阱，非人死了，就犯偷蘭遮罪。人和畜生死了，犯突吉羅罪（Dukkata，輕罪）。為畜生設定陷阱，畜生掉入陷阱而死，犯波逸提罪（Pacittiya，小罪）。人和非人死了，犯突吉羅罪。如果比丘不確定為某件事設定陷阱，所有來的人都讓他們掉入陷阱而死，如果人死了，就犯波羅夷罪。非人死了，就犯偷蘭遮罪。畜生死了，犯波逸提罪。都沒有死，犯偷蘭遮罪和突吉羅罪。這叫做陷阱殺。
撥，如果比丘知道這個人會從這條路來，（于）依靠樹、依靠柱子、依靠木樁、依靠石頭、依靠墻壁、依靠木段、白镴段、鉛錫段的地方，設定機關撥。如果心中想或者口中說：『爲了這個人從這條路來，所以設定機關撥。』如果機關撥設定成功，那個人因此而死，這個比丘就犯了波羅夷罪。如果不是立刻死亡，而是之後因為這個原因而死，也犯波羅夷罪。如果不是立刻死亡，之後也不是因為這個原因而死，就犯偷蘭遮罪。如果比丘爲了人而設定機關撥，人死了，就犯波羅夷罪。非人和畜生死了，都犯偷蘭遮罪。為非人設定機關撥，非人死了，就犯偷蘭遮罪。人和畜生死了，犯突吉羅罪。為畜生設定機關撥，畜生死了，犯波逸提罪。人和非人死了，犯突吉羅罪。如果比丘不確定為某件事設定機關撥，所有來的人都讓他們掉入機關而死，如果人死了，就犯波羅夷罪。非人死了，就犯偷蘭遮罪。畜生死了，犯波逸提罪。都沒有死，犯偷蘭遮罪和突吉羅罪。這叫做機關撥。
毗陀羅，有比丘在二十九日
【English Translation】 English version: If one thinks in their mind or says with their mouth: 'For this person coming from this path, I will set a trap.' If the trap is successfully set and that person dies because of it, the Bhikkhu (monk) commits a Parajika (defeat, expulsion) offense. If they do not die immediately, but die later because of this reason, it is also a Parajika offense. If they do not die immediately, and later do not die because of this reason, it is a Thullanaccaya (grave offense). If a Bhikkhu sets a trap for a person, and the person dies, it is a Parajika offense. If a non-human dies, it is a Thullanaccaya offense. If an animal dies, it is also a Thullanaccaya offense. If a trap is set for a non-human, and the non-human dies, it is a Thullanaccaya offense. If a human and an animal die, it is a Dukkata (wrongdoing) offense. If a trap is set for an animal, and the animal falls into the trap and dies, it is a Pacittiya (expiation) offense. If a human and a non-human die, it is a Dukkata offense. If a Bhikkhu sets a trap without specifying for one particular thing, and all who come are caused to fall into the trap and die, if a human dies, it is a Parajika offense. If a non-human dies, it is a Thullanaccaya offense. If an animal dies, it is a Pacittiya offense. If none die, it is a Thullanaccaya and Dukkata offense. This is called trap-killing.
'Spring-loaded device': If a Bhikkhu knows that a person will come from this path, (and) relying on a tree, relying on a pillar, relying on a stake, relying on a stone, relying on a wall, relying on a piece of wood, a piece of white tin, a piece of lead-tin, sets up a spring-loaded device there. If one thinks in their mind or says with their mouth: 'For this person coming from this path, I will set up a spring-loaded device.' If the spring-loaded device is successfully set up and that person dies because of it, the Bhikkhu commits a Parajika offense. If they do not die immediately, but die later because of this reason, it is also a Parajika offense. If they do not die immediately, and later do not die because of this reason, it is a Thullanaccaya offense. If a Bhikkhu sets up a spring-loaded device for a person, and the person dies, it is a Parajika offense. If a non-human and an animal die, it is a Thullanaccaya offense. If a spring-loaded device is set up for a non-human, and the non-human dies, it is a Thullanaccaya offense. If a human and an animal die, it is a Dukkata offense. If a spring-loaded device is set up for an animal, and the animal dies, it is a Pacittiya offense. If a human and a non-human die, it is a Dukkata offense. If a Bhikkhu sets up a spring-loaded device without specifying for one particular thing, and all who come are caused to fall into the device and die, if a human dies, it is a Parajika offense. If a non-human dies, it is a Thullanaccaya offense. If an animal dies, it is a Pacittiya offense. If none die, it is a Thullanaccaya and Dukkata offense. This is called a spring-loaded device.
'Viddara': There is a Bhikkhu on the twenty-ninth day
，求全身死人召鬼咒尸令起，水洗著衣著刀手中。若心念若口說：「我為某故作毗陀羅。」即讀咒術，是名毗陀羅成。若所欲殺人，或入禪定、或入滅盡定、或入慈心三昧，若有大力咒師護念救解，若有大力天神守護，則不能害。是作咒比丘，先辦一羊、若得芭蕉樹，若不得殺前人者，當殺是羊、若殺是樹，如是作者善；若不爾者還殺。是比丘是名毗陀羅。
半毗陀羅者，有比丘二十九日作鐵車，作鐵車已作鐵人，作鐵人已召鬼，咒鐵人令起，水洗著衣系刀著鐵人手中。若心念若口說：「我為某故作是半毗陀羅。」讀是咒術，是名半毗陀羅成。若所欲殺人，入禪定、入滅盡定、入慈心三昧，若有大力咒師護念救解，若有大力天神守護，則不能害。是作咒比丘先辦一羊、若得芭蕉樹，若不得殺前人者，當殺是羊、若殺是樹，如是作者善；若不爾者還殺。是比丘是名半毗陀羅。
斷命者，若比丘以其二十九日，牛屎塗地酒食著中，然火已尋著水中。心念、口說讀咒術言：「如火水中滅，某甲人命亦如是滅。」若火滅時彼命隨滅。又如比丘二十九日，牛屎塗地酒食著中，畫作所欲殺人形像，作是像已尋還撥滅，心念口說讀咒術言：「如是像滅，彼命亦滅。」若像滅時彼命隨滅。有如比丘二十九日，牛屎塗地酒食
【現代漢語翻譯】 現代漢語譯本： 求全身死人召鬼咒尸，使其起身，用水洗凈，穿上衣服，手持刀劍。心中默唸或口中說：『我爲了某某的緣故，施行毗陀羅咒術。』然後誦讀咒語，這就叫做毗陀羅成就。如果想要殺的人，正在入禪定、入滅盡定、或入慈心三昧，或者有大力咒師護念救解，或者有大力天神守護，就不能加害。施行咒術的比丘，先準備一隻羊，如果能找到芭蕉樹也可以。如果不能殺死想要殺的人，就應當殺死這隻羊，或者殺死這棵樹，這樣做是好的；如果不這樣做，咒術會反噬。這個比丘就叫做毗陀羅。
半毗陀羅，是指有比丘在二十九天內製造鐵車，製造鐵車之後製造鐵人，製造鐵人之後召喚鬼魂，唸咒使鐵人起身，用水洗凈，穿上衣服，將刀繫在鐵人的手中。心中默唸或口中說：『我爲了某某的緣故，施行半毗陀羅咒術。』然後誦讀咒語，這就叫做半毗陀羅成就。如果想要殺的人，正在入禪定、入滅盡定、或入慈心三昧，或者有大力咒師護念救解，或者有大力天神守護，就不能加害。施行咒術的比丘，先準備一隻羊，如果能找到芭蕉樹也可以。如果不能殺死想要殺的人，就應當殺死這隻羊，或者殺死這棵樹，這樣做是好的；如果不這樣做，咒術會反噬。這個比丘就叫做半毗陀羅。
斷命咒，是指如果比丘在二十九天內，用牛糞塗地，將酒食放在中間，點燃火之後迅速放入水中。心中默唸、口中說並誦讀咒語說：『如同火焰在水中熄滅，某某人的性命也像這樣熄滅。』如果火焰熄滅時，那個人的性命也隨之熄滅。又如比丘在二十九天內，用牛糞塗地，將酒食放在中間，畫出想要殺的人的形像，畫好形像之後立即將其抹去，心中默唸口中說並誦讀咒語說：『如同這個形像消滅，那個人的性命也隨之消滅。』如果形像消滅時，那個人的性命也隨之消滅。又如比丘在二十九天內，用牛糞塗地，將酒食
【English Translation】 English version: To seek a corpse of a person who died completely, summon ghosts, and curse the corpse to rise, wash it with water, dress it in clothes, and place a knife in its hand. If one thinks in their heart or speaks with their mouth: 'I am performing the Vidāra (a type of black magic) for the sake of so-and-so.' Then recite the spell. This is called the accomplishment of Vidāra. If the person one desires to kill is in meditation, in extinction meditation, or in the Samādhi (state of profound meditation) of loving-kindness, or if there is a powerful mantra master protecting and rescuing them, or if there is a powerful deity guarding them, then one cannot harm them. The Bhikṣu (Buddhist monk) performing the spell should first prepare a sheep, or if possible, a banana tree. If one cannot kill the person they want to kill, then they should kill the sheep or kill the tree. Doing so is good; if not, the spell will rebound and kill the practitioner. This Bhikṣu is called Vidāra.
Half-Vidāra refers to a Bhikṣu who, within twenty-nine days, makes an iron chariot, then makes an iron figure, and then summons a ghost, chanting a spell to make the iron figure rise, washing it with water, dressing it in clothes, and fastening a knife in the iron figure's hand. If one thinks in their heart or speaks with their mouth: 'I am performing the Half-Vidāra for the sake of so-and-so.' Recite this spell, and this is called the accomplishment of Half-Vidāra. If the person one desires to kill is in meditation, in extinction meditation, or in the Samādhi of loving-kindness, or if there is a powerful mantra master protecting and rescuing them, or if there is a powerful deity guarding them, then one cannot harm them. The Bhikṣu performing the spell should first prepare a sheep, or if possible, a banana tree. If one cannot kill the person they want to kill, then they should kill the sheep or kill the tree. Doing so is good; if not, the spell will rebound and kill the practitioner. This Bhikṣu is called Half-Vidāra.
The 'Severing Life' spell refers to a Bhikṣu who, within twenty-nine days, plasters the ground with cow dung, places food and drink in the middle, lights a fire, and then quickly puts it into water. Thinking in their heart, speaking with their mouth, and reciting the spell, saying: 'As the fire is extinguished in the water, so may the life of so-and-so be extinguished.' If the fire is extinguished, then that person's life will also be extinguished. Or, a Bhikṣu, within twenty-nine days, plasters the ground with cow dung, places food and drink in the middle, draws an image of the person they desire to kill, and after drawing the image, immediately erases it, thinking in their heart, speaking with their mouth, and reciting the spell, saying: 'As this image is destroyed, so may that person's life be destroyed.' If the image is destroyed, then that person's life will also be destroyed. Or, a Bhikṣu, within twenty-nine days, plasters the ground with cow dung, places food and drink
著中，以針刺衣角頭尋還拔出，心念口說讀咒術言：「如是針出，彼命隨出。」是針出時彼命隨出。是名斷命。
墮胎者，有比丘與有胎女人吐下藥、灌鼻藥、灌大小便處藥、若針血脈、若出眼淚、若消血藥，作是念：「以是因緣令女人死。」死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因是死，偷蘭遮。若是比丘為殺彼母故令墮胎，若母死者，波羅夷。若胎死者，偷蘭遮。若俱死者，波羅夷。俱不死者，偷蘭遮。若比丘為殺胎故作墮胎法，若胎死者，波羅夷。母死者，偷蘭遮。俱死者，波羅夷。俱不死者，偷蘭遮。是名墮胎。
按腹者，有比丘使懷妊女人重作、或擔重物、教使在車前走、若令上峻岸，作是念：「以此因緣令女人死。」死者，波羅夷。若不即死，后因是死，亦波羅夷。若不即死，后不因是死，偷蘭遮。若比丘為母故按腹，母死者，波羅夷。胎死者，偷蘭遮。俱死者，波羅夷。俱不死者，偷蘭遮。若為胎故按腹，胎死者，波羅夷。母死者，偷蘭遮。俱死者，波羅夷。俱不死者，偷蘭遮。是名按腹。
推墮火中者，推木火中、草火中、牛屎火中、䴸糠火中，作如是心念：「令彼因是死。」彼因是死者，波羅夷。若不即死，后因是死者，波羅夷。若不即死，后不因死
【現代漢語翻譯】 現代漢語譯本： 用針刺衣角，然後尋找並拔出，心中默唸口中唸誦咒語：『如此針出，彼之性命亦隨之而出。』當針拔出時，那人的性命也隨之消逝。這被稱為斷命。
墮胎者，如有比丘（bhikkhu，佛教出家男眾）給懷有身孕的女子服用催吐藥、灌鼻藥、灌大小便處的藥物，或者用針刺破血脈、或者使其流出眼淚、或者使用墮胎藥，心中想著：『以此因緣令此女子死亡。』如果女子因此死亡，則犯波羅夷（pārājika，佛教戒律中最重的罪）。如果不是立即死亡，而是之後因為這個原因死亡，也犯波羅夷。如果不是立即死亡，之後也不是因為這個原因死亡，則犯偷蘭遮（sthūlātyaya，佛教戒律中第二重的罪）。如果是比丘爲了殺死母親而墮胎，如果母親死了，則犯波羅夷。如果胎兒死了，則犯偷蘭遮。如果母子都死了，則犯波羅夷。如果母子都沒死，則犯偷蘭遮。如果比丘爲了殺死胎兒而使用墮胎的方法，如果胎兒死了，則犯波羅夷。如果母親死了，則犯偷蘭遮。如果母子都死了，則犯波羅夷。如果母子都沒死，則犯偷蘭遮。這被稱為墮胎。
按壓腹部者，如有比丘使懷孕的女子做繁重的勞動、或者搬運重物、教唆她在車前奔跑、或者讓她登上陡峭的岸邊，心中想著：『以此因緣令此女子死亡。』如果女子因此死亡，則犯波羅夷。如果不是立即死亡，而是之後因為這個原因死亡，也犯波羅夷。如果不是立即死亡，之後也不是因為這個原因死亡，則犯偷蘭遮。如果比丘爲了殺死母親而按壓腹部，如果母親死了，則犯波羅夷。如果胎兒死了，則犯偷蘭遮。如果母子都死了，則犯波羅夷。如果母子都沒死，則犯偷蘭遮。如果是爲了殺死胎兒而按壓腹部，如果胎兒死了，則犯波羅夷。如果母親死了，則犯偷蘭遮。如果母子都死了，則犯波羅夷。如果母子都沒死，則犯偷蘭遮。這被稱為按壓腹部。
推入火中者，將人推入木柴火中、草火中、牛糞火中、糠秕火中，心中想著：『令其因此而死。』如果那人因此而死，則犯波羅夷。如果不是立即死亡，而是之後因為這個原因死亡，則犯波羅夷。如果不是立即死亡，之後也不是因為這個原因死亡
【English Translation】 English version: Piercing, using a needle, the corner of a garment, then seeking and pulling it out, reciting in mind and uttering a mantra: 'As this needle is drawn out, so shall their life be drawn out.' When the needle is drawn out, their life departs with it. This is called severing life.
Regarding abortion, if a bhikkhu (Buddhist monk) gives a pregnant woman an emetic, a nasal douche, a douche for the anus or urethra, or punctures a vein, or causes tears to flow, or gives an abortifacient, thinking: 'By this means, may this woman die.' If the woman dies as a result, it is pārājika (defeat, expulsion from the monastic order). If she does not die immediately, but later dies as a result of this, it is also pārājika. If she does not die immediately, and later does not die as a result of this, it is sthūlātyaya (a grave offense). If the bhikkhu causes an abortion in order to kill the mother, and the mother dies, it is pārājika. If the fetus dies, it is sthūlātyaya. If both die, it is pārājika. If neither dies, it is sthūlātyaya. If a bhikkhu performs an abortion in order to kill the fetus, and the fetus dies, it is pārājika. If the mother dies, it is sthūlātyaya. If both die, it is pārājika. If neither dies, it is sthūlātyaya. This is called abortion.
Regarding pressing the abdomen, if a bhikkhu causes a pregnant woman to do heavy labor, or carry heavy objects, or instructs her to run in front of a cart, or causes her to climb a steep bank, thinking: 'By this means, may this woman die.' If the woman dies as a result, it is pārājika. If she does not die immediately, but later dies as a result of this, it is also pārājika. If she does not die immediately, and later does not die as a result of this, it is sthūlātyaya. If the bhikkhu presses the abdomen in order to kill the mother, and the mother dies, it is pārājika. If the fetus dies, it is sthūlātyaya. If both die, it is pārājika. If neither dies, it is sthūlātyaya. If it is in order to kill the fetus that the abdomen is pressed, and the fetus dies, it is pārājika. If the mother dies, it is sthūlātyaya. If both die, it is pārājika. If neither dies, it is sthūlātyaya. This is called pressing the abdomen.
Regarding pushing into a fire, pushing into a wood fire, a grass fire, a cow dung fire, a chaff fire, thinking thus: 'May they die as a result of this.' If they die as a result of this, it is pārājika. If they do not die immediately, but later die as a result of this, it is pārājika. If they do not die immediately, and later do not die as a result of this
，偷蘭遮。是名墮火。
推墮水中者，推大池中、大海中、深泉中、陂水中、大深井中、深河渠中，乃至面沒水中，作如是念：「令彼因是死。」死者，波羅夷。若不即死，后因是死，波羅夷。若不即死，后不因死，偷蘭遮。是名墮水。
高上推墮下者，高山、高岸、殿舍、墻壁、深坑，作如是念：「令彼因是死。」死者，波羅夷。若不即死，后因是死，波羅夷。若不即死，后不因死，偷蘭遮。
遣令道中死者，有比丘知是道中有惡賊、惡獸、飢餓，遣令往至此惡道中，作如是念：「令彼惡道中死。」死者，波羅夷。若不即死，后因是死，波羅夷。若不即死，后不因死，偷蘭遮。是名遣令道中死。
乃至胎中初得二根者，謂身根、命根。迦羅羅時，以殺心起方便欲令死，死者，波羅夷。若不即死，后因是死，波羅夷。若不即死，后不因死，偷蘭遮。
佛語諸比丘：「求刀有二種：一者自求，二者教人求。讚歎有三種：一者惡戒人，二者善戒人，三者病人。」
惡戒人者，殺牛、殺羊、養雞、養豬、放鷹、捕魚、獵師圍兔、偷賊、魁膾、咒龍、守獄，有比丘到惡戒人所，作如是言：「汝等惡戒人，何以久作罪？不如早死。」是人因是死者，比丘得波羅夷。若不即死者，偷蘭遮。若
【現代漢語翻譯】 現代漢語譯本
推入火中：將人推入火中、大火中、草火中、糠火中、糞火中、尸林火中，作這樣的念頭：『讓他因此而死。』如果死了，犯波羅夷罪（Pārājika，斷頭罪）。如果不是立刻死，後來因為這件事而死，犯波羅夷罪。如果不是立刻死，後來也不是因為這件事而死，犯偷蘭遮罪（Sthūlātyaya，重罪）。這叫做推入火中。
推入水中：將人推入大池中、大海中、深泉中、水塘中、大深井中、深河渠中，乃至面部沒入水中，作這樣的念頭：『讓他因此而死。』如果死了，犯波羅夷罪。如果不是立刻死，後來因為這件事而死，犯波羅夷罪。如果不是立刻死，後來也不是因為這件事而死，犯偷蘭遮罪。這叫做推入水中。
從高處推下：從高山、高岸、殿舍、墻壁、深坑推下，作這樣的念頭：『讓他因此而死。』如果死了，犯波羅夷罪。如果不是立刻死，後來因為這件事而死，犯波羅夷罪。如果不是立刻死，後來也不是因為這件事而死，犯偷蘭遮罪。
派遣到必死之路：有比丘知道這條路上有惡賊、惡獸、飢餓，派遣他人前往這條惡道中，作這樣的念頭：『讓他在這條惡道中死去。』如果死了，犯波羅夷罪。如果不是立刻死，後來因為這件事而死，犯波羅夷罪。如果不是立刻死，後來也不是因為這件事而死，犯偷蘭遮罪。這叫做派遣到必死之路。
乃至胎中初得二根者，指的是身根（kāya-indriya，身體的感知能力）、命根（jīvitindriya，生命力）。在羯羅藍（kalala，受精卵）時期，以殺心發起方便想要讓他死，如果死了，犯波羅夷罪。如果不是立刻死，後來因為這件事而死，犯波羅夷罪。如果不是立刻死，後來也不是因為這件事而死，犯偷蘭遮罪。
佛告訴眾比丘：『求刀有兩種：一是自己求，二是教別人求。讚歎有三種：一是讚歎惡戒之人，二是讚歎善戒之人，三是讚歎病人。』
惡戒之人，指的是殺牛的、殺羊的、養雞的、養豬的、放鷹的、捕魚的、獵師圍兔的、偷盜的、劊子手、咒龍的、守監獄的。有比丘到這些惡戒之人那裡，這樣說：『你們這些惡戒之人，為什麼還要長久地作惡？不如早點死去。』如果這些人因此而死，比丘犯波羅夷罪。如果不是立刻死，犯偷蘭遮罪。如果
【English Translation】 English version
Casting into fire: Casting someone into fire, a great fire, a grass fire, a chaff fire, a dung fire, a charnel ground fire, with the thought: 'May he die because of this.' If he dies, it is a Pārājika (defeat). If he does not die immediately, but later dies because of this, it is a Pārājika. If he does not die immediately, and later does not die because of this, it is a Sthūlātyaya (grave offense). This is called casting into fire.
Casting into water: Casting someone into a large pond, the great ocean, a deep spring, a pool, a large deep well, a deep river channel, even submerging his face in water, with the thought: 'May he die because of this.' If he dies, it is a Pārājika. If he does not die immediately, but later dies because of this, it is a Pārājika. If he does not die immediately, and later does not die because of this, it is a Sthūlātyaya. This is called casting into water.
Pushing down from a height: Pushing someone down from a high mountain, a high bank, a palace, a wall, a deep pit, with the thought: 'May he die because of this.' If he dies, it is a Pārājika. If he does not die immediately, but later dies because of this, it is a Pārājika. If he does not die immediately, and later does not die because of this, it is a Sthūlātyaya.
Sending to a deadly path: If a bhikkhu knows that there are evil thieves, evil beasts, or famine on a certain path, and sends someone to that evil path, with the thought: 'May he die on that evil path.' If he dies, it is a Pārājika. If he does not die immediately, but later dies because of this, it is a Pārājika. If he does not die immediately, and later does not die because of this, it is a Sthūlātyaya. This is called sending to a deadly path.
Even when the two faculties are first formed in the womb, namely the body faculty (kāya-indriya) and the life faculty (jīvitindriya). In the kalala (embryo) stage, with a mind of killing, initiating means to cause death, if it dies, it is a Pārājika. If it does not die immediately, but later dies because of this, it is a Pārājika. If it does not die immediately, and later does not die because of this, it is a Sthūlātyaya.
The Buddha said to the bhikkhus: 'There are two ways of seeking a knife: one is seeking it oneself, and the other is instructing others to seek it. There are three kinds of praise: one is praising a person of bad conduct, the second is praising a person of good conduct, and the third is praising a sick person.'
A person of bad conduct refers to those who kill cows, kill sheep, raise chickens, raise pigs, release hawks, catch fish, hunters who surround rabbits, thieves, executioners, those who chant spells on dragons, and prison guards. If a bhikkhu goes to these people of bad conduct and says: 'Why do you, people of bad conduct, continue to do evil for so long? It is better to die sooner.' If these people die because of this, the bhikkhu commits a Pārājika. If they do not die immediately, it is a Sthūlātyaya. If
惡戒人作如是言：「我不用是比丘語。」不因死者，比丘得偷蘭遮。若比丘讚歎是人令死，便心悔作是念言：「我何以教是人死。」還到語言：「汝等惡人，或以善知識因緣故，親近善人得聽善法，能正思惟得離惡罪，汝勿自殺。」若是人受比丘語，不因死者，比丘得偷蘭遮。
善戒者，比丘、比丘尼、優婆塞、優婆夷。有比丘到諸善人所，作如是言：「汝持善戒有福德人，若死便受天福。汝等何不自奪命？」是人因是自奪命者，比丘得波羅夷。若不自奪命，偷蘭遮。若善戒人作是念：「我何以受是比丘語自奪命？」不因死者，偷蘭遮。若比丘教他死已，心生悔言：「我不是！何以教此善人死。」還往語言：「汝善戒人隨壽命住福德益多，福德多故受福亦多，莫自奪命。」不因死者，偷蘭遮。
病者，四大增減受諸苦惱，比丘語是人言：「汝云何能久忍是苦惱？何不自奪命？」因是死者比丘，得波羅夷。若不死者，偷蘭遮。若是病人作是念：「我何緣受是比丘語自奪命？」不因死者，偷蘭遮。若比丘心悔：「我不是！何以教此病人自殺？」還往語言：「汝等病人，或得良藥、善看病人、隨病飲食，病可得差，莫自奪命。」病人不因死者，偷蘭遮。是名三種贊死。
迦留陀夷恒出入一居士舍，晨朝時
【現代漢語翻譯】 現代漢語譯本 惡戒之人這樣說：『我不聽這比丘的話。』如果不是因為這個死者，比丘犯偷蘭遮罪（Thūlaccaya，一種較重的罪）。如果比丘讚歎這個人以致他死亡，然後心生後悔，心想：『我為什麼教這個人去死呢？』又回去對他說：『你們這些惡人，或許因為善知識的緣故，親近善人得以聽聞善法，能夠正確地思考從而脫離惡罪，你們不要自殺。』如果這個人聽從了比丘的話，沒有因此而死，比丘犯偷蘭遮罪。
持善戒的人，包括比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）。如果有比丘到這些持善戒的人那裡，這樣說：『你們持守善戒，是有福德的人，如果死了就能享受天上的福報。你們為什麼不自己結束生命呢？』如果這些人因此而自殺，比丘犯波羅夷罪（Pārājika，斷頭罪，最重的罪）。如果沒有自殺，犯偷蘭遮罪。如果持善戒的人這樣想：『我為什麼要聽這比丘的話而自殺呢？』沒有因此而死，犯偷蘭遮罪。如果比丘教唆他人死亡后，心生後悔說：『我不應該這樣做！為什麼教這些善人去死呢？』又回去對他們說：『你們這些持善戒的人，隨著壽命的增長，福德也會越來越多，因為福德多，所享受的福報也會更多，不要自殺。』沒有因此而死，犯偷蘭遮罪。
病人，因為四大（四大，地、水、火、風）增減而遭受各種痛苦，比丘對這些人說：『你們怎麼能長久忍受這些痛苦呢？為什麼不自己結束生命呢？』如果因此而死亡，比丘犯波羅夷罪。如果沒有死亡，犯偷蘭遮罪。如果這些病人這樣想：『我為什麼要聽這比丘的話而自殺呢？』沒有因此而死，犯偷蘭遮罪。如果比丘心生後悔：『我不應該這樣做！為什麼教這些病人自殺呢？』又回去對他們說：『你們這些病人，或許能得到良藥、好的看護人、適合病情的飲食，病就可以痊癒，不要自殺。』病人沒有因此而死，犯偷蘭遮罪。這被稱為三種讚歎死亡的情況。
迦留陀夷（Kāludāyi，人名）經常出入一位居士的家，在早晨的時候
【English Translation】 English version A person of bad precepts says: 'I will not listen to this bhikkhu's (Bhikkhu, a Buddhist monk) words.' If the bhikkhu is not the cause of the person's death, the bhikkhu incurs a thūlaccaya (Thūlaccaya, a serious offense). If the bhikkhu praises the person in such a way that they die, and then regrets it, thinking: 'Why did I teach this person to die?' and goes back and says: 'You evil people, perhaps because of a good teacher, you can associate with good people, hear good teachings, and be able to think correctly and escape evil deeds. Do not kill yourselves.' If the person listens to the bhikkhu's words and does not die because of it, the bhikkhu incurs a thūlaccaya.
Those with good precepts include bhikkhus (Bhikkhu, a Buddhist monk), bhikkhunis (Bhikkhuni, a Buddhist nun), upāsakas (Upasaka, a male lay follower), and upāsikās (Upasika, a female lay follower). If a bhikkhu goes to these people of good precepts and says: 'You who uphold good precepts are people of merit. If you die, you will receive heavenly blessings. Why don't you end your lives?' If these people kill themselves because of this, the bhikkhu incurs a pārājika (Pārājika, expulsion offense, the most serious offense). If they do not kill themselves, he incurs a thūlaccaya. If a person of good precepts thinks: 'Why should I listen to this bhikkhu's words and kill myself?' and does not die because of it, he incurs a thūlaccaya. If a bhikkhu teaches someone to die and then regrets it, saying: 'I shouldn't have done that! Why did I teach these good people to die?' and goes back and says: 'You people of good precepts, as your lifespan increases, your merit will also increase. Because of the abundance of merit, you will receive more blessings. Do not kill yourselves.' If they do not die because of it, he incurs a thūlaccaya.
A sick person, suffering from various pains due to the increase or decrease of the four elements (四大, earth, water, fire, and wind), the bhikkhu says to this person: 'How can you endure these pains for so long? Why don't you end your life?' If they die because of this, the bhikkhu incurs a pārājika. If they do not die, he incurs a thūlaccaya. If the sick person thinks: 'Why should I listen to this bhikkhu's words and kill myself?' and does not die because of it, he incurs a thūlaccaya. If the bhikkhu regrets it, thinking: 'I shouldn't have done that! Why did I teach these sick people to kill themselves?' and goes back and says: 'You sick people, perhaps you can get good medicine, good caregivers, and food suitable for your illness, and your illness can be cured. Do not kill yourselves.' If the sick person does not die because of it, he incurs a thūlaccaya. These are called the three situations of praising death.
Kāludāyi (Kāludāyi, a proper noun) frequently went in and out of a householder's home, in the morning time
到著衣持缽往至其舍。是家婦有未斷乳兒，持著床上以疊覆之捨去。迦留陀夷門下彈指，婦人出看言：「大德！入坐此床上。」迦留陀夷不看，便坐兒上，腸出大喚。婦言：「此有小兒。」比丘身重小兒即死。作是事已還到寺中，語諸比丘：「我今日作如是事。」諸比丘以是事白佛，佛知而故問：「汝以何心作？」答言：「我不先看床上便坐。」佛言：「無犯。從今當先看床榻坐處，然後可坐。若不先看者，得突吉羅罪。」
又父子比丘共行憍薩羅國向舍衛城，至險道中，兒語父言：「疾行過此。」父隨兒語疾走乏死，兒即生疑：「我將無犯波羅夷得逆罪耶？」是事白佛，佛知故問：「汝以何心語？」兒比丘言：「我見日暮恐不過險道，以愛重心語令疾行，遂使乏死。」佛言：「無犯。」
復有父子比丘共行憍薩羅國向舍衛城，至一聚落無有僧坊，兒問父言：「今何處宿？」父言：「聚落中宿。」兒言：「聚落中宿，白衣何異？」父即語兒：「當何處宿？」兒言：「空地宿。」父言：「此有虎狼可畏，我眠汝覺。」兒言：「爾。」即便臥，父便鼾眠。虎聞鼾聲，便來嚙父，頭破大喚，兒即起看頭破尋死。兒即生疑：「我將無犯波羅夷得逆罪耶？」是事白佛，佛言：「不犯。應大喚、燃火怖之。」
【現代漢語翻譯】 現代漢語譯本 迦留陀夷（Kāludāyin，一位比丘的名字）穿著僧衣，拿著缽，前往一家信徒的住所。這家婦人有一個尚未斷奶的嬰兒，她把嬰兒放在床上，用布疊蓋住，然後離開了房間。迦留陀夷在門口彈指，婦人出來檢視，說：『大德（Dàdé，對僧侶的尊稱）！請坐在這床上。』迦留陀夷沒有檢視，就直接坐在了嬰兒身上，嬰兒腸子被壓出，大聲哭喊。婦人說：『這裡有個小孩。』比丘身體沉重，小孩當即死亡。做了這件事後，他回到寺廟，告訴其他比丘：『我今天做了這樣的事。』眾比丘將此事稟告佛陀（Buddha），佛陀明知故問：『你以何種心態做的？』他回答說：『我沒有事先檢視床上就坐下了。』佛陀說：『無犯（Wú fàn，沒有犯戒）。從今以後，應當先檢視床榻坐處，然後才可以坐。如果不先檢視，就犯突吉羅罪（Dūjíluō zuì，一種輕微的罪過）。』
又有一對父子比丘一同前往憍薩羅國（Kòusàluō guó，古代印度的一個國家）前往舍衛城（Shèwèi chéng，古代印度的一座城市）。走到一個險峻的道路中，兒子對父親說：『快點走過這裡。』父親聽從兒子的話，快速行走，最終疲憊而死。兒子因此產生疑問：『我難道犯了波羅夷罪（Bōluóyí zuì，最重的罪過），犯了逆罪嗎？』這件事稟告佛陀，佛陀明知故問：『你以何種心態說的？』兒子比丘說：『我看到天色已晚，擔心無法通過險峻的道路，因為愛重的緣故，才讓他快點走，結果導致他疲憊而死。』佛陀說：『無犯。』
又有一對父子比丘一同前往憍薩羅國前往舍衛城。到達一個村落，沒有僧房，兒子問父親說：『今晚在哪裡住宿？』父親說：『在村落中住宿。』兒子說：『在村落中住宿，和在家俗人有什麼區別？』父親就問兒子：『應當在哪裡住宿？』兒子說：『在空地上住宿。』父親說：『這裡有虎狼，很可怕，我睡覺，你來守夜。』兒子說：『好的。』父親就睡下了，並且打起了鼾聲。老虎聞到鼾聲，就來咬父親，父親頭被咬破，大聲呼喊，兒子立刻起身檢視，父親頭破隨即死亡。兒子因此產生疑問：『我難道犯了波羅夷罪，犯了逆罪嗎？』這件事稟告佛陀，佛陀說：『不犯。應當大聲呼喊、燃起火來恐嚇它們。』
【English Translation】 English version Having put on his robes and taken his bowl, Kāludāyin (name of a bhikkhu) went to the house of a certain family. The woman of the house had a child who was not yet weaned. She placed the child on the bed, covered it with a cloth, and left. Kāludāyin snapped his fingers at the door. The woman came out and said, 'Venerable sir (a respectful term for a monk), please sit on this bed.' Kāludāyin did not look and sat directly on the child. The child's intestines were squeezed out, and it cried out loudly. The woman said, 'There is a child here.' The bhikkhu was heavy, and the child died immediately. After doing this, he returned to the monastery and told the other bhikkhus, 'Today I did such a thing.' The bhikkhus reported this matter to the Buddha (Buddha). Knowing the situation, the Buddha deliberately asked, 'With what intention did you do it?' He replied, 'I did not look at the bed before sitting down.' The Buddha said, 'There is no offense (no transgression). From now on, you should first look at the bed or seat before sitting. If you do not look first, you commit a dukkaṭa offense (Dukkaṭa offense, a minor offense).'
Again, a father and son bhikkhu were traveling together through Kosala (Kosala, an ancient Indian kingdom) towards Sāvatthi (Sāvatthi, an ancient Indian city). When they reached a dangerous road, the son said to his father, 'Hurry and pass through here.' The father followed his son's words and walked quickly, eventually becoming exhausted and dying. The son then became doubtful, 'Have I committed a pārājika offense (Pārājika offense, the most serious offense), a rebellious act?' This matter was reported to the Buddha. Knowing the situation, the Buddha deliberately asked, 'With what intention did you speak?' The son bhikkhu said, 'I saw that it was getting late and feared we would not pass through the dangerous road, so out of love and concern, I told him to walk quickly, which resulted in his exhaustion and death.' The Buddha said, 'There is no offense.'
Again, a father and son bhikkhu were traveling together through Kosala towards Sāvatthi. They arrived at a village where there was no monastery. The son asked his father, 'Where shall we stay tonight?' The father said, 'We will stay in the village.' The son said, 'Staying in the village, what is the difference from laypeople?' The father then asked his son, 'Where should we stay?' The son said, 'We should stay in an open space.' The father said, 'There are tigers and wolves here, which are frightening. I will sleep, and you will keep watch.' The son said, 'Okay.' The father then lay down and began to snore. A tiger heard the snoring and came to bite the father. The father's head was bitten open, and he cried out loudly. The son immediately got up and saw that his father's head was broken, and he died soon after. The son then became doubtful, 'Have I committed a pārājika offense, a rebellious act?' This matter was reported to the Buddha. The Buddha said, 'There is no offense. You should shout loudly and light a fire to frighten them away.'
有一比丘，日暮入險道值賊，賊欲取比丘。比丘舍走，墮岸下織衣師上，織師即死。比丘心疑：「我將無犯波羅夷？」是事白佛，佛言：「不犯波羅夷，從今日莫作如是身行。」
阿羅毗國僧坊中壞故，房舍比丘在屋上作，手中失墼墮木師上，木師即死。比丘心疑：「我將無犯波羅夷？」是事白佛，佛言：「不犯。從今日當一心執作。」
複次阿羅毗國比丘僧房中壞故，房舍比丘作時，見墼中有蝎，怖畏跳下墮木師上，木師即死。比丘心疑：「我將無犯波羅夷？」是事白佛，佛言：「不犯。從今莫起如是身行。」(殺事竟)。
佛在維耶離國，夏安居時，與大比丘眾俱。時世饑饉乞食難得，諸人妻子尚乏飲食，何況與乞人？佛以是因緣故集諸比丘，而告之曰：「汝等當知，此間飢餓乞食難得，諸人妻子尚乏飲食遭諸苦惱，何況與人！汝等比丘，隨所知識、隨諸親里、隨所信人，往彼安居，莫在此間以飲食故受諸苦惱。」時諸比丘隨所知識各往安居。有諸比丘往憍薩羅國一處安居；復有比丘到婆求摩河邊聚落安居，是聚落中多諸貴人、奴婢、財寶、穀米豐饒種種成就。時河上安居比丘作是念：「今世飢餓乞食難得，諸人妻子尚乏飲食，況與乞人！是聚落中多富貴家，穀米豐饒、種種成就，我等當到是
【現代漢語翻譯】 現代漢語譯本： 一位比丘（bhikkhu，佛教僧侶），在日暮時分進入危險的道路，遇到了強盜，強盜想要搶劫比丘。比丘丟下東西逃跑，從岸邊跌落，砸在一位織衣工匠身上，織衣工匠當場死亡。比丘心中疑惑：『我這難道不是犯了波羅夷（pārājika，佛教戒律中最嚴重的罪行）？』他將此事稟告佛陀，佛陀說：『沒有犯波羅夷，從今天起不要再做出這樣的身體行為。』
阿羅毗（Āḷavī，古印度地名）國的僧伽（saṃgha，佛教僧團）精舍破敗，一位負責修繕房舍的比丘在屋頂上工作，手中不小心掉落磚頭，砸在一位木匠身上，木匠當場死亡。比丘心中疑惑：『我這難道不是犯了波羅夷？』他將此事稟告佛陀，佛陀說：『沒有犯。從今天起應當專心致志地工作。』
再次，阿羅毗國的比丘僧房破敗，負責修繕房舍的比丘在工作時，發現磚頭裡有一隻蝎子，因為害怕而跳下，結果砸在一位木匠身上，木匠當場死亡。比丘心中疑惑：『我這難道不是犯了波羅夷？』他將此事稟告佛陀，佛陀說：『沒有犯。從今天起不要再做出這樣的身體行為。』（殺人事件結束）
佛陀在維耶離（Vesālī，古印度城市）國，夏季安居（vassa，雨季閉關）時，與眾多比丘在一起。當時世道饑荒，乞食難以得到，即使是的孩子都缺乏飲食，更何況是乞討的人呢？佛陀因為這個緣故召集眾比丘，並告訴他們說：『你們應當知道，這裡飢餓，乞食難以得到，即使是的孩子都缺乏飲食，遭受各種苦惱，更何況是其他人！你們比丘，可以去你們所認識的人、親戚、信任的人那裡安居，不要在這裡因為飲食的緣故遭受各種苦惱。』當時，眾比丘各自前往自己所認識的人那裡安居。有些比丘前往憍薩羅（Kosala，古印度國名）國的一處地方安居；還有些比丘到達婆求摩（Bhaggamaha，古印度地名）河邊的聚落安居，這個聚落中有很多貴人、奴婢、財寶、穀米豐饒，各種條件都很好。當時，在河邊安居的比丘們這樣想：『現在世道饑荒，乞食難以得到，即使是**的孩子都缺乏飲食，更何況是乞討的人！這個聚落中有很多富貴人家，穀米豐饒，各種條件都很好，我們應當到這些
【English Translation】 English version: There was a bhikkhu (Buddhist monk) who entered a dangerous path at dusk and encountered thieves. The thieves wanted to rob the bhikkhu. The bhikkhu abandoned his belongings and fled, falling off a cliff and landing on a weaver, who died instantly. The bhikkhu was doubtful: 'Have I committed a pārājika (the most serious offense in Buddhist monastic rules)?' He reported this matter to the Buddha, who said: 'You have not committed a pārājika. From today onwards, do not engage in such bodily actions.'
In the sangha (Buddhist monastic community) monastery of Āḷavī (an ancient Indian place name), the monastery was dilapidated. A bhikkhu who was working on repairing the building was on the roof when he accidentally dropped a brick, which fell on a carpenter, who died instantly. The bhikkhu was doubtful: 'Have I committed a pārājika?' He reported this matter to the Buddha, who said: 'You have not. From today onwards, be mindful and focused in your work.'
Again, in the bhikkhu monastery of Āḷavī, the monastery was dilapidated. While a bhikkhu was working on repairing the building, he saw a scorpion in a brick. Frightened, he jumped down and landed on a carpenter, who died instantly. The bhikkhu was doubtful: 'Have I committed a pārājika?' He reported this matter to the Buddha, who said: 'You have not. From today onwards, do not engage in such bodily actions.' (End of the incidents involving killing)
The Buddha was in the country of Vesālī (an ancient Indian city), during the summer retreat (vassa, rainy season retreat), together with a large community of bhikkhus. At that time, there was a famine, and it was difficult to obtain alms. Even the children of ** lacked food and drink, let alone beggars! Because of this, the Buddha gathered the bhikkhus and told them: 'You should know that there is famine here, and it is difficult to obtain alms. Even the children of ** lack food and drink and suffer various hardships, let alone others! You bhikkhus, go to stay with those you know, your relatives, and those you trust. Do not stay here and suffer various hardships because of food and drink.' At that time, the bhikkhus each went to stay with those they knew. Some bhikkhus went to stay in a place in the country of Kosala (an ancient Indian kingdom); others went to stay in a village by the Bhaggamaha (an ancient Indian place name) River. This village had many nobles, servants, wealth, abundant grain, and all kinds of resources. At that time, the bhikkhus staying by the river thought: 'Now there is a famine, and it is difficult to obtain alms. Even the children of ** lack food and drink, let alone beggars! This village has many wealthy families, abundant grain, and all kinds of resources. We should go to these'
諸家共相讚歎，作是言：『居士當知！汝等得大善利，諸大比丘僧依汝聚落中安居故。今此眾中某是阿羅漢、某是向阿羅漢、某是阿那含、某是向阿那含、某是斯陀含、某是向斯陀含、某是須陀洹、某是向須陀洹，某得初禪、二禪、三禪、四禪，某得無量慈心、無量悲心、無量喜心、無量舍心，某得無量空處、識處、無所有處、非有想非無想處，某得不凈觀，某得阿那般那念。』」諸比丘作是念已，即入聚落到富貴家共相讚歎：「汝等當知得大善利！福田眾僧依汝聚落安居。今此眾中，某是阿羅漢、我亦是阿羅漢，某向阿羅漢、我亦向阿羅漢，某是阿那含、我亦是阿那含，某向阿那含、我亦向阿那含，某得斯陀含、我亦得斯陀含，某向斯陀含、我亦向斯陀含，某得須陀洹、我亦得須陀洹，某向須陀洹、我亦向須陀洹，某得初禪、二禪、三禪、四禪、無量慈心、悲心、喜心、舍心、空處、識處、無所有處、非有想非無想處、不凈觀、阿那般那念，我亦得初禪乃至阿那般那念。」彼諸居士即生清凈信心，作如是念：「我等得大善利！有大福田眾僧依我等聚落安居。某得阿羅漢、某向阿羅漢、某得阿那含、某向阿那含、某得斯陀含、某向斯陀含、某得須陀洹、某向須陀洹、某得初禪、二禪、三禪、四禪、無量慈心、悲喜舍心
【現代漢語翻譯】 現代漢語譯本 大家互相讚歎，這樣說道：『居士們應當知道！你們獲得了極大的善利，因為有這麼多大比丘僧在你們的村落中安居。現在這個僧團中，某位是阿羅漢（Arahan，已證悟者），某位是趨向阿羅漢的修行者，某位是阿那含（Anāgāmi，不還者），某位是趨向阿那含的修行者，某位是斯陀含（Sakadāgāmi，一來者），某位是趨向斯陀含的修行者，某位是須陀洹（Sotāpanna，入流者），某位是趨向須陀洹的修行者，某位獲得了初禪、二禪、三禪、四禪，某位獲得了無量慈心、無量悲心、無量喜心、無量舍心，某位獲得了無量空無邊處、無量識無邊處、無所有處、非想非非想處，某位修習不凈觀，某位修習阿那般那念（Ānāpānasati，安般念）。』 那些比丘們這樣想了之後，就進入村落，到富貴人家中互相讚歎：『你們應當知道獲得了極大的善利！有如此福田的僧眾在你們的村落中安居。現在這個僧團中，某位是阿羅漢，我也是阿羅漢，某位是趨向阿羅漢的修行者，我也是趨向阿羅漢的修行者，某位是阿那含，我也是阿那含，某位是趨向阿那含的修行者，我也是趨向阿那含的修行者，某位是斯陀含，我也是斯陀含，某位是趨向斯陀含的修行者，我也是趨向斯陀含的修行者，某位是須陀洹，我也是須陀洹，某位是趨向須陀洹的修行者，我也是趨向須陀洹的修行者，某位獲得了初禪、二禪、三禪、四禪、無量慈心、悲心、喜心、舍心、空無邊處、識無邊處、無所有處、非想非非想處、不凈觀、阿那般那念，我也獲得了初禪乃至阿那般那念。』 那些居士們因此生起清凈的信心，這樣想：『我們獲得了極大的善利！有如此廣大的福田僧眾依靠我們村落安居。某位是阿羅漢，某位是趨向阿羅漢的修行者，某位是阿那含，某位是趨向阿那含的修行者，某位是斯陀含，某位是趨向斯陀含的修行者，某位是須陀洹，某位是趨向須陀洹的修行者，某位獲得了初禪、二禪、三禪、四禪、無量慈心、悲心、喜心、舍心
【English Translation】 English version All the families praised each other, saying: 'Laypeople, you should know! You have gained great benefit because so many great Bhikkhu (monks) are dwelling in your village. Now, in this Sangha (community), so-and-so is an Arahan (Arhat, a perfected being), so-and-so is on the path to Arahan, so-and-so is an Anāgāmi (Non-Returner), so-and-so is on the path to Anāgāmi, so-and-so is a Sakadāgāmi (Once-Returner), so-and-so is on the path to Sakadāgāmi, so-and-so is a Sotāpanna (Stream-Enterer), so-and-so is on the path to Sotāpanna, so-and-so has attained the first Jhana (absorption), second Jhana, third Jhana, fourth Jhana, so-and-so has attained immeasurable loving-kindness, immeasurable compassion, immeasurable joy, immeasurable equanimity, so-and-so has attained the immeasurable space, consciousness, nothingness, neither perception nor non-perception, so-and-so practices the contemplation of impurity, so-and-so practices Ānāpānasati (mindfulness of breathing).' Having thought this, those Bhikkhus entered the village and praised each other in the wealthy families: 'You should know that you have gained great benefit! Such a field of merit, the Sangha, is dwelling in your village. Now, in this Sangha, so-and-so is an Arahan, and I am also an Arahan, so-and-so is on the path to Arahan, and I am also on the path to Arahan, so-and-so is an Anāgāmi, and I am also an Anāgāmi, so-and-so is on the path to Anāgāmi, and I am also on the path to Anāgāmi, so-and-so is a Sakadāgāmi, and I am also a Sakadāgāmi, so-and-so is on the path to Sakadāgāmi, and I am also on the path to Sakadāgāmi, so-and-so is a Sotāpanna, and I am also a Sotāpanna, so-and-so is on the path to Sotāpanna, and I am also on the path to Sotāpanna, so-and-so has attained the first Jhana, second Jhana, third Jhana, fourth Jhana, immeasurable loving-kindness, compassion, joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, the contemplation of impurity, Ānāpānasati, and I have also attained the first Jhana up to Ānāpānasati.' Those laypeople then developed pure faith, thinking: 'We have gained great benefit! Such a great field of merit, the Sangha, is dwelling in our village. So-and-so is an Arahan, so-and-so is on the path to Arahan, so-and-so is an Anāgāmi, so-and-so is on the path to Anāgāmi, so-and-so is a Sakadāgāmi, so-and-so is on the path to Sakadāgāmi, so-and-so is a Sotāpanna, so-and-so is on the path to Sotāpanna, so-and-so has attained the first Jhana, second Jhana, third Jhana, fourth Jhana, immeasurable loving-kindness, compassion, joy, equanimity.'
、空處、識處、無所有處、非有想非無想處、不凈觀、阿那般那念。」是居士得是信心已，今饑儉時乞食難得，乃能如先豐樂易得時與眾僧作前食后食怛缽那。時婆求摩河邊安居比丘，啖是飲食身體充滿，得色得力肥盛潤澤。諸佛在世法，歲二時大會，春末後月、夏末後月。春末月者，諸方國土處處諸比丘來作是念：「佛所說法，我等當安居時修習，得安樂住。」是名初大會。夏末月者，諸比丘處處夏三月安居竟，作衣畢，持衣缽詣佛所作是念：「我等久不見佛，久不見世尊。」是第二大會。
爾時憍薩羅國安居比丘，過夏三月作衣畢，持衣缽遊行到維耶離國。諸佛常法，有共佛安居比丘，有客比丘來，當共往迎一心問訊，與擔衣缽開房舍示臥具處，作是言：「此是汝等房舍，粗陛繩床、細陛繩床、被褥、枕蓆，隨上座次第住。」爾時維耶離比丘，遙見憍薩羅比丘來，便共出迎一心問訊，與擔衣缽開房舍示臥具處，作如是言：「此是汝等房舍，粗陛繩床、細陛繩床、被褥、枕蓆，隨上座次第住。」問訊言：「汝等忍足安樂住，乞食不乏、道路不疲耶？」憍薩羅比丘答言：「我等忍足安樂住道路不疲，但乞食難得。」維耶離比丘言：「汝實忍足安樂住，道路不疲，乞食難得故，汝等羸瘦顏色憔悴。」爾時婆求摩河
【現代漢語翻譯】 現代漢語譯本：『空處』（Akasa-anantyayatana，指空無邊處定）、『識處』（Vijnana-anantyayatana，指識無邊處定）、『無所有處』（Akincanyayatana，指無所有處定）、『非有想非無想處』（Naivasamjnanasamjnayatana，指非想非非想處定）、『不凈觀』（Asubha-bhavana，一種禪修方法，觀想身體的不凈以克服貪慾）、『阿那般那念』（Anapana-sati，一種禪修方法，專注于呼吸）。』這位居士獲得這樣的信心后，正值饑荒時期，乞食難以獲得，卻能像先前豐足容易獲得時一樣，為眾僧提供前食和后食的怛缽那（Tarpana，供養）。當時在婆求摩河（Bhaggumuda-nadi）邊安居的比丘，食用這些飲食後身體充滿能量，氣色好，體力充沛，肥壯潤澤。諸佛在世時的常法是，一年有兩次大會，分別是春末後月和夏末後月。春末月的大會，各方國土的眾多比丘前來，心想：『佛所說的法，我們應當在安居時修習，以獲得安樂的住處。』這被稱為初次大會。夏末月的大會，眾多比丘在各處完成三個月的夏季安居后，製作完袈裟，拿著衣缽前往佛陀處，心想：『我們很久沒有見到佛陀，很久沒有見到世尊了。』這是第二次大會。 當時憍薩羅國（Kosala）安居的比丘，度過三個月的夏季安居后，製作完袈裟，拿著衣缽到達維耶離國（Vaisali）。諸佛通常的做法是，如果有與佛一同安居的比丘，或者有客比丘前來，應當一同前去迎接，一心問訊，幫助他們拿衣缽，打開房舍，指示臥具處，並說道：『這些是你們的房舍，有粗繩床、細繩床、被褥、枕蓆，按照上座的次序居住。』當時維耶離的比丘，遠遠地看見憍薩羅的比丘前來，便一同出去迎接，一心問訊，幫助他們拿衣缽，打開房舍，指示臥具處，並這樣說道：『這些是你們的房舍，有粗繩床、細繩床、被褥、枕蓆，按照上座的次序居住。』問訊道：『你們忍耐力足夠，安樂居住嗎？乞食不缺乏嗎？道路上不疲憊嗎？』憍薩羅的比丘回答說：『我們忍耐力足夠，安樂居住，道路上不疲憊，但是乞食難以獲得。』維耶離的比丘說：『你們確實忍耐力足夠，安樂居住，道路上不疲憊，但因為乞食難以獲得，你們才如此羸弱，臉色憔悴。』當時婆求摩河（Bhaggumuda-nadi）
【English Translation】 English version: 『The sphere of infinite space』 (Akasa-anantyayatana, referring to the attainment of the formless realm of infinite space), 『the sphere of infinite consciousness』 (Vijnana-anantyayatana, referring to the attainment of the formless realm of infinite consciousness), 『the sphere of nothingness』 (Akincanyayatana, referring to the attainment of the formless realm of nothingness), 『the sphere of neither perception nor non-perception』 (Naivasamjnanasamjnayatana, referring to the attainment of the formless realm of neither perception nor non-perception), 『the contemplation of impurity』 (Asubha-bhavana, a meditation practice contemplating the impurity of the body to overcome desire), 『mindfulness of breathing』 (Anapana-sati, a meditation practice focusing on the breath).』 Having gained such confidence, this householder, during a time of famine when alms were difficult to obtain, was still able to offer Tarpana (Tarpana, offerings) of pre-meal and post-meal food to the Sangha, just as he had done when it was plentiful and easy to obtain. At that time, the monks dwelling near the Bhaggumuda River (Bhaggumuda-nadi), being nourished by this food, were filled with energy, their complexion improved, their strength increased, and they became plump and radiant. It was the customary practice when the Buddhas were in the world to have two great assemblies each year, one at the end of spring and one at the end of summer. At the assembly at the end of spring, monks from various lands would come, thinking, 『We should practice the Dharma taught by the Buddha during the retreat, so as to attain a peaceful dwelling.』 This was called the first assembly. At the assembly at the end of summer, monks from various places, having completed their three-month summer retreat and finished making their robes, would bring their robes and bowls to the Buddha, thinking, 『We have not seen the Buddha for a long time, we have not seen the World-Honored One for a long time.』 This was the second assembly. At that time, monks from the country of Kosala (Kosala), having completed their three-month summer retreat and finished making their robes, brought their robes and bowls to the country of Vaisali (Vaisali). It was the common practice of the Buddhas that if there were monks dwelling with the Buddha, or if guest monks arrived, they should go out together to greet them with one mind, inquire after their well-being, help them carry their robes and bowls, open the dwellings, show them the places for bedding, and say, 『These are your dwellings, with coarse rope beds, fine rope beds, blankets, and pillows; dwell according to the order of seniority.』 At that time, the monks of Vaisali, seeing the monks of Kosala coming from afar, went out together to greet them with one mind, inquired after their well-being, helped them carry their robes and bowls, opened the dwellings, showed them the places for bedding, and said, 『These are your dwellings, with coarse rope beds, fine rope beds, blankets, and pillows; dwell according to the order of seniority.』 They inquired, 『Are you enduring and dwelling in peace? Are you not lacking in alms? Are you not weary from the journey?』 The monks of Kosala replied, 『We are enduring and dwelling in peace, we are not weary from the journey, but alms are difficult to obtain.』 The monks of Vaisali said, 『Indeed, you are enduring and dwelling in peace, you are not weary from the journey, but because alms are difficult to obtain, you are so emaciated and your complexions are so haggard.』 At that time, the Bhaggumuda River (Bhaggumuda-nadi)
上比丘安居竟，作衣畢，遊行到維耶離。時維耶離比丘，遙見婆求摩河比丘來，皆共出迎一心問訊，與擔衣缽開房舍示臥具處，作如是言：「此是汝等房舍，粗陛繩床、細陛繩床、被褥、枕蓆，隨上座次第住。」問訊言：「汝等忍足安樂住，乞食不乏、道路不疲耶？」婆求摩河上比丘答言：「我等忍足安樂住，乞食不乏，但道路疲極。」維耶離比丘言：「汝實忍足安樂住，道路疲極、乞食不乏。何以故汝等肥盛顏色和悅？」時維耶離比丘漸漸急問：「汝等長老！今世饑儉乞食難得，諸人妻子尚乏飲食，況能與人！汝等何因緣故，安居時氣力肥盛、顏色和悅、乞食不難？」時婆求摩河比丘廣說如上因緣。維耶離比丘問：「諸長老！汝等所可讚嘆，實有是功德不？」答言：「實無。」維耶離比丘，以種種因緣呵責婆求摩河比丘：「汝所作事非沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝不知佛世尊以種種因緣呵責妄語，種種因緣讚歎不妄語，佛常說法教人離妄語。汝等尚不應生心作妄語想，何況為飲食故，空無過人聖法，自說言得。」如是種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問婆求摩河比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責婆求摩河比丘：「汝等所作事非
【現代漢語翻譯】 現代漢語譯本 上座比丘們安居結束后，縫製好衣服，來到了維耶離（Vaisali，古印度城市名）。當時維耶離的比丘們遠遠地看見婆求摩河（Bhaggumuda，河流名）的比丘們來了，都一起出去迎接，一心一意地問候，幫他們拿衣缽，打開房舍，指明床鋪臥具的位置，這樣說道：『這些是你們的房舍，有粗繩床、細繩床、被褥、枕蓆，按照上座的順序居住。』問候說：『你們身體安好，快樂地居住嗎？乞食不缺乏嗎？路途不疲憊嗎？』婆求摩河的上座比丘們回答說：『我們身體安好，快樂地居住，乞食不缺乏，只是路途非常疲憊。』維耶離的比丘們說：『你們確實身體安好，快樂地居住，路途疲憊，乞食不缺乏。為什麼你們如此肥胖，臉色和悅？』 當時維耶離的比丘們漸漸地急切地詢問：『各位長老！現在世道饑荒，乞食很難得到，即使是那些在家**子（指在家信徒）都缺乏飲食，更何況是給別人！你們因為什麼緣故，安居的時候氣力充沛，肥胖，臉色和悅，乞食不困難？』當時婆求摩河的比丘們詳細地說了如上的因緣。維耶離的比丘們問：『各位長老！你們所讚歎的，真的有這樣的功德嗎？』回答說：『確實沒有。』維耶離的比丘們用種種因緣呵責婆求摩河的比丘們：『你們所做的事情不是沙門（Sramana，出家修行者）應有的行為，不順應正道，沒有無慾的快樂之心，做了不凈的行為，這是出家之人不應該做的。你們不知道佛世尊用種種因緣呵責妄語，用種種因緣讚歎不妄語，佛經常說法教導人們遠離妄語。你們尚且不應該生起心念，產生妄語的想法，更何況爲了飲食的緣故，明明沒有超過常人的聖法，卻自己說已經得到。』 像這樣用種種因緣呵責之後，向佛陀詳細地稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問婆求摩河的比丘們：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責婆求摩河的比丘們：『你們所做的事情不是...
【English Translation】 English version After the senior Bhikkhus (monks) had completed their retreat and finished making their robes, they arrived at Vaisali (an ancient city in India). The Bhikkhus of Vaisali, seeing the Bhikkhus of Bhaggumuda (name of a river) from afar, all went out to greet them with one mind, inquired after their well-being, helped them carry their robes and bowls, opened the lodgings, and showed them the places for bedding, saying, 'These are your lodgings, with coarse rope beds, fine rope beds, blankets, and mats. Reside according to seniority.' They inquired, 'Are you all well and living comfortably? Are you not lacking in alms? Are you not tired from the journey?' The senior Bhikkhus of Bhaggumuda replied, 'We are well and living comfortably, we are not lacking in alms, but we are very tired from the journey.' The Bhikkhus of Vaisali said, 'You are indeed well and living comfortably, tired from the journey, and not lacking in alms. Why are you so plump and your faces so cheerful?' Then the Bhikkhus of Vaisali gradually and urgently asked, 'Venerable elders! In this age of famine, it is difficult to obtain alms. Even the lay followers (referring to lay devotees) lack food and drink, let alone giving to others! For what reason are you so energetic, plump, cheerful, and not finding it difficult to obtain alms during the retreat?' Then the Bhikkhus of Bhaggumuda explained in detail the above-mentioned reasons. The Bhikkhus of Vaisali asked, 'Venerable elders! Is there really such merit in what you praise?' They replied, 'Indeed, there is not.' The Bhikkhus of Vaisali rebuked the Bhikkhus of Bhaggumuda with various reasons, saying, 'What you have done is not the conduct of a Sramana (wandering ascetic), does not accord with the path, has no desire for the joy of detachment, and is an impure act, which is not to be done by one who has left home. Do you not know that the Buddha, the World-Honored One, rebukes false speech with various reasons and praises truthful speech with various reasons? The Buddha often teaches people to abstain from false speech. You should not even give rise to the thought of false speech, let alone falsely claim to have attained superior spiritual qualities for the sake of food.' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) and, knowing the truth, asked the Bhikkhus of Bhaggumuda, 'Did you really do this?' They replied, 'We did, World-Honored One!' The Buddha rebuked the Bhikkhus of Bhaggumuda with various reasons, saying, 'What you have done is not...
沙門法，不隨順道無慾樂心作不凈行，出家之人所不應作。汝癡人！不知我以種種因緣呵責妄語，種種因緣讚歎不妄語。我常說法教人離妄語，汝尚不應生心作妄語想，何況為飲食故，空無過人法，自說言得。」佛如是種種因緣呵已，語諸比丘：「世間有三種大賊：一者作百人主，故在百人前，百人恭敬圍繞。二百、三百、四百、五百人主，故在五百人前，五百人恭敬圍繞，入城、聚落、穿逾墻壁、斷道偷奪、破城殺人，是名初世間大賊。二者有比丘用四方眾僧園林中竹木根、莖、枝、葉、花、果、財物飲食，賣以自活、若與知識白衣，是名第二世間大賊。三者有比丘為飲食供養故，空無過人聖法，故作妄語自說言得。若與百人恭敬圍繞，至五百人恭敬圍繞，入城聚落受他供養前食、后食怛缽那，是名第三世間大賊。是中百人賊主，在百人前恭敬圍繞，二百、三百、四百、五百人主，在五百人前恭敬圍繞，入城、聚落、穿逾墻壁、斷道偷奪、破城殺人，此名小賊。若有比丘用四方眾僧園林中竹木根、莖、枝、葉、花、果、財物飲食，賣以自活、若與知識白衣，是亦小賊。」佛言：「是第三賊，于天人、世間、魔界、梵世、沙門、婆羅門、天人眾中，最是大賊。謂為飲食故，空無過人法，故作妄語自說言得。若與百人至
五百人恭敬圍繞，入城聚落受他供養前食、后食怛缽那，是名大賊。」佛說偈言：
「比丘未得道， 自說言得道， 天人中大賊， 極惡破戒人， 是癡人身壞， 當墮地獄中。」
佛種種因緣呵責已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘不知不見空無過人法，自言我得如是知、如是見，是比丘后時若問、若不問，貪著利養故，不知言知不見言見，空誑妄語，是比丘波羅夷不共住。」
佛在舍衛國，時憍薩羅國有空閑處，諸比丘住其中。諸比丘因別相觀得定故，貪慾瞋恚不起，便作是念：「我已得道所作已辦。」是諸比丘到佛所自言：「我是阿羅漢，生分已盡更不受身。」作是語已，后近聚落僧坊中住，數見女人故，貪慾瞋恚便起，是諸比丘作是言：「我曹辛苦痛惱，本在空閑處時，因別相觀得定故，貪慾瞋恚不起，便作是念：『我已得道所作已辦。』即到佛所自言：『我是阿羅漢，我生已盡更不受身。』今近聚落住，數見女人故貪慾瞋恚便生。我曹失比丘法、燒比丘法，我曹空無過人法自說言得。」是諸比丘語余比丘，余比丘聞已向佛廣說。佛以是事因緣故集比丘僧，以種種因緣贊戒、贊持戒。贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘不知
【現代漢語翻譯】 現代漢語譯本： 『五百人恭敬圍繞著他，進入城鎮村落接受人們供養的前食、后食和怛缽那（Tarpana，祭祀食物），這被稱為大盜。』佛陀用偈語說道： 『比丘如果未證得道果，卻自稱已經得道， 這樣的人是天人中的大盜，是極其邪惡的破戒之人。 這種愚癡的人身死之後，必定會墮入地獄之中。』 佛陀用各種因緣呵斥了他們之後，告訴眾比丘：『因為這十種利益的緣故，我為眾比丘制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘不瞭解、不證見任何超凡的法，卻自稱我已經如此知、如此見，這個比丘之後無論被問或不被問，因為貪圖利養的緣故，不知道卻說知道，沒見到卻說見到，空口說謊，這個比丘就犯了波羅夷罪（Parajika，斷頭罪），不得與僧團共住。』 佛陀住在舍衛國（Sravasti）時，憍薩羅國（Kosala）有一處空閑的地方，眾比丘住在那裡。這些比丘因為互相觀察，心得以安定，貪慾和瞋恚不起，於是就想：『我已經證得道果，該做的都已經做完了。』這些比丘來到佛陀那裡，自稱：『我是阿羅漢（Arhat），生死已經終結，不再受輪迴之身。』說了這些話之後，後來他們靠近村落的僧房居住，因為經常見到女人，貪慾和瞋恚就生起來了。這些比丘說：『我們感到辛苦和痛苦，原本在空閑的地方時，因為互相觀察，心得以安定，貪慾和瞋恚不起，於是就想：「我已經證得道果，該做的都已經做完了。」就到佛陀那裡自稱：「我是阿羅漢，我的生死已經終結，不再受輪迴之身。」現在靠近村落居住，因為經常見到女人，貪慾和瞋恚就生起來了。我們失去了比丘的身份，燒燬了比丘的法，我們沒有證得超凡的法，卻自稱已經證得。』這些比丘把情況告訴了其他的比丘，其他的比丘聽了之後，向佛陀詳細地說了這件事。佛陀因為這件事的因緣，召集了比丘僧團，用各種因緣讚歎戒律、讚歎持戒的功德。讚歎戒律、讚歎持戒的功德之後，告訴眾比丘：『從今以後，這條戒律應當這樣宣說：如果比丘不知道……』
【English Translation】 English version: 『Five hundred people respectfully surround him, entering towns and villages to receive offerings of pre-meal food, post-meal food, and Tarpana (Tarpana, sacrificial food), this is called a great thief.』 The Buddha spoke in verse: 『If a Bhikkhu has not attained the Path, but claims to have attained it, Such a person is a great thief among gods and humans, an extremely evil person who breaks the precepts. This foolish person, after the destruction of the body, will surely fall into hell.』 After the Buddha rebuked them with various reasons, he told the Bhikkhus: 『For these ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu does not know or see any superhuman Dharma, but claims, 「I have known and seen thus,」 if this Bhikkhu is later asked or not asked, because of greed for gain, says he knows when he does not know, says he sees when he does not see, empty false speech, this Bhikkhu has committed a Parajika (Parajika, expulsion) offense and cannot live with the Sangha.』 When the Buddha was in Sravasti, there was a secluded place in Kosala where the Bhikkhus lived. Because these Bhikkhus observed each other, their minds became stable, and greed and hatred did not arise, so they thought: 『I have attained the Path, and what needs to be done has been done.』 These Bhikkhus came to the Buddha and claimed: 『I am an Arhat (Arhat), birth and death have ended, and I will no longer receive a body.』 After saying these words, they later lived near the Sangha monasteries in the villages, and because they often saw women, greed and hatred arose. These Bhikkhus said: 『We feel hardship and pain. When we were in the secluded place, because we observed each other, our minds became stable, and greed and hatred did not arise, so we thought: 「I have attained the Path, and what needs to be done has been done.」 We went to the Buddha and claimed: 「I am an Arhat, my birth and death have ended, and I will no longer receive a body.」 Now, living near the villages, because we often see women, greed and hatred arise. We have lost the Bhikkhu's status, burned the Bhikkhu's Dharma, we have not attained superhuman Dharma, but we claim to have attained it.』 These Bhikkhus told the other Bhikkhus, and the other Bhikkhus, after hearing this, told the Buddha in detail. Because of this matter, the Buddha gathered the Bhikkhu Sangha, and with various reasons praised the precepts and the merits of upholding the precepts. After praising the precepts and the merits of upholding the precepts, he told the Bhikkhus: 『From now on, this precept should be recited as follows: If a Bhikkhu does not know...』
不見空無過人法，自言我得如是知、如是見。后時或問、或不問，欲出罪故便言：『我不知言知、不見言見，空誑妄語。』除增上慢，是比丘波羅夷不共住。」
不知者，過人法不知、不得、不見、不觸、不證。不見者，不見苦諦、不見集諦、滅諦、道諦。是中犯者，若比丘說我阿羅漢，若不實，犯波羅夷。向阿羅漢不實，犯波羅夷。若阿那含不實，犯波羅夷。向阿那含不實，犯波羅夷。若斯陀含不實，犯波羅夷。若向斯陀含不實，犯波羅夷。若須陀洹不實，犯波羅夷。若向須陀洹不實，犯波羅夷。若比丘言：「我得初禪、二禪、三禪、四禪，得無量慈心、悲心、喜心、舍心、空處、識處、無所有處、非有想非無想處、不凈觀、得阿那般那念。」不實，犯波羅夷。乃至說：「我善持戒人，淫慾不起。」若不實者，偷蘭遮。若比丘作是言：「諸天來至我所，龍、夜叉、毗陀羅鬼、餓鬼、鳩槃茶鬼、毗舍遮鬼、羅剎鬼來至我所，彼問我答、我問彼答。」若是事不實者，比丘犯波羅夷。乃至：「旋風土鬼來至我所。」若不實者，偷蘭遮。
一時長老大目揵連，在耆阇崛山入無所有空定，善取入定相，不善取出定相。從三昧起，聞阿修羅城中伎樂音聲已，還疾入定，作如是念：「我在定中聞阿修羅城中伎樂音聲。
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）沒有證得超凡的法，卻自稱『我已如是知、如是見』。之後，無論別人問或不問，爲了逃避罪責就說：『我不知卻說知，不見卻說見，說了虛假的妄語。』這樣去除增上慢的比丘，犯了波羅夷罪，不得與僧團共住。
『不知』，是指對於超凡的法，不知、不得、不見、不觸、不證。『不見』，是指不見苦諦（duhkha satya，苦的真理）、不見集諦（samudaya satya，苦的根源的真理）、滅諦（nirodha satya，苦的止息的真理）、道諦（marga satya，通往苦的止息的道路的真理）。在此情況下，如果比丘說自己是阿羅漢（arhat，已證悟的人），若不屬實，則犯波羅夷罪。如果自稱趨向阿羅漢果，但不屬實，則犯波羅夷罪。如果自稱是阿那含（anāgāmin，不還果），但不屬實，則犯波羅夷罪。如果自稱趨向阿那含果，但不屬實，則犯波羅夷罪。如果自稱是斯陀含（sakrdāgāmin，一來果），但不屬實，則犯波羅夷罪。如果自稱趨向斯陀含果，但不屬實，則犯波羅夷罪。如果自稱是須陀洹（srotaāpanna，入流果），但不屬實，則犯波羅夷罪。如果自稱趨向須陀洹果，但不屬實，則犯波羅夷罪。如果比丘說：『我已證得初禪（prathama dhyāna，色界初禪）、二禪（dvitīya dhyāna，色界二禪）、三禪（tritīya dhyāna，色界三禪）、四禪（caturtha dhyāna，色界四禪），已得無量慈心（maitrī，慈愛）、悲心（karunā，悲憫）、喜心（muditā，隨喜）、舍心（upekshā，捨棄），空處（ākāśānantyāyatana，空無邊處）、識處（vijñānānantyāyatana，識無邊處）、無所有處（ākiñcanyāyatana，無所有處）、非有想非無想處（naivasamjñānāsamjñāyatana，非想非非想處），不凈觀（aśubha，對身體不凈的觀想）、得阿那般那念（ānāpānasmṛti，入出息念）。』如果不屬實，則犯波羅夷罪。乃至說：『我是善於持戒的人，淫慾不會生起。』如果不屬實，則犯偷蘭遮罪。 如果比丘這樣說：『諸天（deva，天神）來到我這裡，龍（nāga，龍族）、夜叉（yaksha，夜叉）、毗陀羅鬼（vetāla，尋香鬼）、餓鬼（preta，餓鬼）、鳩槃茶鬼（kumbhānda，甕形鬼）、毗舍遮鬼（piśāca，食血肉鬼）、羅剎鬼（rākshasa，羅剎）來到我這裡，他們問我，我回答他們；我問他們，他們回答我。』如果這件事不屬實，比丘犯波羅夷罪。乃至說：『旋風土鬼來到我這裡。』如果不屬實，則犯偷蘭遮罪。
一時，長老摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一），在耆阇崛山（Grdhrakūta，靈鷲山）入無所有空定（ākiñcanyāyatana samāpatti，無所有處定），善於進入禪定，但不善於出定。從三昧（samādhi，禪定）中出來后，聽到阿修羅（asura，阿修羅）城中的伎樂音聲，又迅速入定，這樣想：『我在定中聽到了阿修羅城中的伎樂音聲。』
【English Translation】 English version: If (a bhikkhu) does not possess superior qualities, yet claims, 'I know thus, I see thus.' Later, whether asked or not, in order to avoid blame, he says: 'I claimed to know what I did not know, claimed to see what I did not see, and spoke false, deceptive words.' Such a bhikkhu who removes his arrogance has committed a pārājika offense and is no longer allowed to live in communion with the Sangha.
'Does not know' refers to not knowing, not attaining, not seeing, not touching, not realizing superior qualities. 'Does not see' refers to not seeing the Truth of Suffering (duhkha satya), not seeing the Truth of the Origin of Suffering (samudaya satya), the Truth of the Cessation of Suffering (nirodha satya), and the Truth of the Path to the Cessation of Suffering (marga satya). In this case, if a bhikkhu says, 'I am an Arhat (arhat, a perfected being),' and it is not true, he commits a pārājika offense. If he claims to be approaching Arhatship and it is not true, he commits a pārājika offense. If he claims to be an Anāgāmin (anāgāmin, a non-returner), and it is not true, he commits a pārājika offense. If he claims to be approaching Anāgāminship and it is not true, he commits a pārājika offense. If he claims to be a Sakrdāgāmin (sakrdāgāmin, a once-returner), and it is not true, he commits a pārājika offense. If he claims to be approaching Sakrdāgāminship and it is not true, he commits a pārājika offense. If he claims to be a Srotaāpanna (srotaāpanna, a stream-enterer), and it is not true, he commits a pārājika offense. If he claims to be approaching Srotaāpannaship and it is not true, he commits a pārājika offense. If a bhikkhu says, 'I have attained the First Jhāna (prathama dhyāna, the first absorption), the Second Jhāna (dvitīya dhyāna, the second absorption), the Third Jhāna (tritīya dhyāna, the third absorption), the Fourth Jhāna (caturtha dhyāna, the fourth absorption), immeasurable loving-kindness (maitrī, loving-kindness), compassion (karunā, compassion), joy (muditā, sympathetic joy), equanimity (upekshā, equanimity), the Sphere of Infinite Space (ākāśānantyāyatana, the base of infinite space), the Sphere of Infinite Consciousness (vijñānānantyāyatana, the base of infinite consciousness), the Sphere of Nothingness (ākiñcanyāyatana, the base of nothingness), the Sphere of Neither Perception Nor Non-Perception (naivasamjñānāsamjñāyatana, the base of neither perception nor non-perception), the contemplation of impurity (aśubha, contemplation on the impurity of the body), and mindfulness of breathing (ānāpānasmṛti, mindfulness of breathing).' If it is not true, he commits a pārājika offense. Even saying, 'I am a person who keeps the precepts well, and lust does not arise in me.' If it is not true, he commits a thullaccaya offense. If a bhikkhu says this: 'Devas (deva, gods) come to me, Nāgas (nāga, serpent deities), Yakshas (yaksha, nature spirits), Vetālas (vetāla, corpse-possessing spirits), Pretas (preta, hungry ghosts), Kumbhāndas (kumbhānda, pot-bellied demons), Piśācas (piśāca, flesh-eating demons), and Rākshasas (rākshasa, ogres) come to me, they ask me questions, and I answer them; I ask them questions, and they answer me.' If this is not true, the bhikkhu commits a pārājika offense. Even saying, 'Whirlwind spirits come to me.' If it is not true, he commits a thullaccaya offense.
At one time, the Elder Mahāmaudgalyāyana (Mahāmaudgalyāyana, one of the Buddha's ten chief disciples), was dwelling on Grdhrakūta Mountain (Grdhrakūta, Vulture Peak Mountain), having entered the Samādhi of the Sphere of Nothingness (ākiñcanyāyatana samāpatti, the attainment of the base of nothingness), he was skilled in entering the samādhi, but not skilled in emerging from the samādhi. Having arisen from samādhi (samādhi, concentration), he heard the sounds of music from the city of the Asuras (asura, demigods), and quickly re-entered samādhi, thinking thus: 'While in samādhi, I heard the sounds of music from the city of the Asuras.'
」從三昧起語諸比丘：「我在耆阇崛山入無所有處無色定，聞阿修羅城中伎樂音聲。」諸比丘語目連：「何有是處入無色定當見色聞聲。何以故？若入無色定，破壞色相舍離聲相。汝空無過人法故作妄語，汝目連應擯治驅遣。」是事白佛，佛語諸比丘：「汝等莫說目連犯罪。何以故？目連但見前事、不見後事。如來亦見前、亦見后，是目連在耆阇崛山，入無所有處無色定，善取入定相，不善取出定相。從定起聞阿修羅城中伎樂音聲，聞已還疾入定，便自謂：『我入定聞聲。』若入無色定，若見色、若聞聲無有是處。何以故？是人破壞色相舍離聲相故。若目連空無過人法故妄語者亦無是處，是目連隨心想說，無罪。」
有一時諸比丘問長老目連：「多浮陀河水從何處來？」目連答言：「此水從阿耨達池中來。」諸比丘言：「阿耨達池其水甘美有八功德。此水沸熱咸苦，何有此事？汝目連！汝空無過人法故作妄語，汝目連應擯治驅遣。」是事白佛，佛語諸比丘：「汝等莫說目連是事犯罪。何以故？阿耨達池去此極遠，是水本有八功德甘美，經歷五百小地獄上來，是故咸熱。汝等若問目連：『是水何故咸熱？』能隨想答。目連實語，無犯。」
有一時大目揵連入定，見跋耆諸夜叉與摩竭陀夜叉共鬥，破摩竭陀夜
【現代漢語翻譯】 現代漢語譯本：從三昧中起身，（佛陀）告訴眾比丘：『我在耆阇崛山（Grdhrakuta，山名）進入無所有處無色定（Akinchanayatana，四種無色定之一）時，聽到阿修羅（Asura，一種神道生物）城中的伎樂音聲。』眾比丘對目連（Maudgalyayana，佛陀十大弟子之一）說：『怎麼會有這種事，進入無色定還能見到色相、聽到聲音？為什麼呢？如果進入無色定，就應該破壞色相、舍離聲相。你沒有超過常人的證悟卻說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀，佛陀告訴眾比丘：『你們不要說目連犯了罪。為什麼呢？目連只能看到眼前的事，看不到之後的事。如來（Tathagata，佛陀的稱號之一）既能看到眼前的事，也能看到之後的事。這位目連在耆阇崛山，進入無所有處無色定，善於進入禪定的狀態，卻不善於從禪定中出來。從禪定中起身，聽到阿修羅城中的伎樂音聲，聽到后又迅速進入禪定，就自己認為：『我入定后聽到了聲音。』如果進入無色定，還能見到色相、聽到聲音，這是不可能的。為什麼呢？因為進入無色定的人已經破壞了色相、舍離了聲相。如果說目連沒有超過常人的證悟卻說妄語，這也是不可能的，這位目連只是隨心所想而說，沒有罪過。』 有一次，眾比丘問長老目連：『多浮陀河（河流名稱）的水從哪裡來？』目連回答說：『這水是從阿耨達池（Anavatapta，湖名）中來的。』眾比丘說：『阿耨達池的水甘甜美好，具有八種功德。這水沸騰、咸苦，怎麼會有這種事？你目連！你沒有超過常人的證悟卻說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀，佛陀告訴眾比丘：『你們不要說目連這件事犯了罪。為什麼呢？阿耨達池距離這裡非常遙遠，這水本來具有八種功德，甘甜美好，經過五百個小地獄上來，所以變得咸熱。你們如果問目連：『這水為什麼咸熱？』他能隨心所想地回答。目連說的是實話，沒有犯錯。』 有一次，大目犍連（Mahamaudgalyayana，即目連）入定，見到跋耆（Vajji，古印度國名）的夜叉（Yaksa，一種神道生物）與摩竭陀（Magadha，古印度國名）的夜叉互相爭鬥，擊破摩竭陀的夜叉。
【English Translation】 English version: Rising from Samadhi, (the Buddha) said to the Bhikshus (monks): 'While I was on Grdhrakuta (Vulture Peak Mountain) entering the A kinchanayatana (the sphere of nothingness, one of the four formless realms) formless Samadhi, I heard the sounds of music from the Asura (a type of demigod) city.' The Bhikshus said to Maudgalyayana (one of the Buddha's ten great disciples): 'How can it be that one who has entered formless Samadhi can see forms and hear sounds? Why? If one enters formless Samadhi, one destroys the characteristics of form and abandons the characteristics of sound. You have no superhuman attainments and yet you speak falsely; you, Maudgalyayana, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'You should not say that Maudgalyayana has committed an offense. Why? Maudgalyayana only sees what is before him and does not see what is after. The Tathagata (one of the Buddha's titles) sees both what is before and what is after. This Maudgalyayana was on Grdhrakuta, entering the A kinchanayatana formless Samadhi, skilled at entering the state of Samadhi, but not skilled at emerging from the state of Samadhi. Rising from Samadhi, he heard the sounds of music from the Asura city, and having heard them, he quickly re-entered Samadhi, and then thought to himself: 『I heard sounds after entering Samadhi.』 If one enters formless Samadhi, to still see forms or hear sounds is impossible. Why? Because such a person has destroyed the characteristics of form and abandoned the characteristics of sound. If Maudgalyayana, without superhuman attainments, spoke falsely, that is also impossible; this Maudgalyayana spoke according to his thoughts, and is without fault.' Once, the Bhikshus asked the elder Maudgalyayana: 'From where does the water of the Taphoda (river name) River come?' Maudgalyayana replied: 'This water comes from Anavatapta (lake name) Lake.' The Bhikshus said: 'The water of Anavatapta Lake is sweet and delicious, possessing eight virtues. This water is boiling hot and salty, how can this be? You, Maudgalyayana! You have no superhuman attainments and yet you speak falsely; you, Maudgalyayana, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'You should not say that Maudgalyayana has committed an offense in this matter. Why? Anavatapta Lake is extremely far from here, and this water originally possessed eight virtues, being sweet and delicious, but after passing through five hundred small hells, it has become salty and hot. If you ask Maudgalyayana: 『Why is this water salty and hot?』 he can answer according to his thoughts. Maudgalyayana speaks the truth, and is without fault.' Once, Maha-Maudgalyayana (another name for Maudgalyayana) entered Samadhi and saw the Yakshas (a type of spirit) of Vajji (an ancient Indian kingdom) fighting with the Yakshas of Magadha (an ancient Indian kingdom), and defeating the Yakshas of Magadha.
叉。從定起已語諸比丘：「跋耆人當破摩竭陀人。」后阿阇世王善將兵眾破跋耆人。諸比丘語大目揵連：「汝先言：『跋耆人當破摩竭陀人。』今摩竭陀人破跋耆人。汝空無過人法故作妄語，汝目連應擯治驅遣。」是事白佛，佛語諸比丘：「莫說目連是事犯罪。何以故？目連見前不見后，如來見前亦見后。是跋耆夜叉與摩竭陀夜叉共鬥得勝，時跋耆人亦破摩竭陀人，后阿阇世王更集兵眾共戰得勝。是目連隨心想說，無犯。」
目連又后入定，見摩竭陀夜叉與跋耆夜叉共鬥得勝。目連從三昧起，語諸比丘：「摩竭陀人當破跋耆人。」后共鬥時跋耆人得勝。諸比丘語目連：「汝先言：『摩竭陀人當破跋耆人。』今跋耆人更破摩竭陀人。汝空無過人法故作妄語，汝目連應擯治驅遣。」是事問佛，佛語諸比丘：「莫說目連是事犯罪。何以故？目連見前不見后，如來見前亦見后。是摩竭陀夜叉與跋耆夜叉共鬥得勝，時摩竭陀人亦勝跋耆人，后跋耆人更集兵眾共鬥得勝。目連隨心想說，無犯。」
有一時目連晨朝時到著衣持缽入居士舍，與敷座處共相問訊，居士言：「大德目連！是妊身婦人為生男女？」目連答言：「生男。」語已便去。復有一梵志來入舍，居士問言：「此妊身婦人為生男女？」答言：「生女。」后實
【現代漢語翻譯】 現代漢語譯本 叉（Yaksha，夜叉）。從禪定中出來后，大目犍連（Mahāmaudgalyāyana）對比丘們說：『跋耆人（Vajjians）將會擊敗摩揭陀人（Magadha）。』後來阿阇世王（Ajātasattu）善於用兵，率領軍隊擊敗了跋耆人。比丘們對大目犍連說：『你先前說：『跋耆人將會擊敗摩揭陀人。』現在摩揭陀人擊敗了跋耆人。你沒有超越常人的能力，所以才說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀（Buddha），佛陀對比丘們說：『不要說目連因為這件事而犯罪。為什麼呢？目連只能看到眼前，看不到未來，而如來（Tathāgata）既能看到眼前也能看到未來。是跋耆夜叉與摩揭陀夜叉互相爭鬥而得勝，當時跋耆人也擊敗了摩揭陀人，後來阿阇世王重新集結軍隊作戰而得勝。目連只是隨心所想而說，沒有犯戒。』 目連後來又入定，看到摩揭陀夜叉與跋耆夜叉互相爭鬥而得勝。目連從禪定中出來，對比丘們說：『摩揭陀人將會擊敗跋耆人。』後來共同作戰時跋耆人得勝。比丘們對目連說：『你先前說：『摩揭陀人將會擊敗跋耆人。』現在跋耆人反而擊敗了摩揭陀人。你沒有超越常人的能力，所以才說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀，佛陀對比丘們說：『不要說目連因為這件事而犯罪。為什麼呢？目連只能看到眼前，看不到未來，而如來既能看到眼前也能看到未來。是摩揭陀夜叉與跋耆夜叉互相爭鬥而得勝，當時摩揭陀人也戰勝了跋耆人，後來跋耆人重新集結軍隊作戰而得勝。目連只是隨心所想而說，沒有犯戒。』 有一次，目連早上穿好衣服，拿著缽進入一位居士的家中，與他互相問候，居士說：『大德目連！這位懷孕的婦人會生男孩還是女孩？』目連回答說：『生男孩。』說完就離開了。後來有一位婆羅門（Brahmin）來到居士家中，居士問他說：『這位懷孕的婦人會生男孩還是女孩？』婆羅門回答說：『生女孩。』後來實際情況是……
【English Translation】 English version Once, after arising from meditation, Mahāmaudgalyāyana (Great Maudgalyayana) said to the monks: 'The Vajjians (Vajjians) will defeat the Magadha (Magadha).' Later, King Ajātasattu (Ajātasattu), skilled in warfare, led his troops and defeated the Vajjians. The monks said to Mahāmaudgalyāyana: 'You previously said: 'The Vajjians will defeat the Magadha.' Now the Magadha have defeated the Vajjians. You have no superhuman abilities, therefore you speak falsely; you, Maudgalyāyana, should be expelled and banished.' This matter was reported to the Buddha (Buddha), and the Buddha said to the monks: 'Do not say that Maudgalyāyana is guilty of this offense. Why? Maudgalyāyana sees only the present, not the future, while the Tathāgata (Tathāgata) sees both the present and the future. It was the Vajji Yaksha (Yaksha) who fought with the Magadha Yaksha and won, and at that time the Vajjians also defeated the Magadha. Later, King Ajātasattu regrouped his troops and won the battle. Maudgalyāyana spoke according to his thoughts, and is not guilty.' Later, Maudgalyāyana again entered meditation and saw the Magadha Yaksha fighting with the Vajji Yaksha and winning. Maudgalyāyana arose from meditation and said to the monks: 'The Magadha will defeat the Vajjians.' Later, when they fought together, the Vajjians won. The monks said to Maudgalyāyana: 'You previously said: 'The Magadha will defeat the Vajjians.' Now the Vajjians have defeated the Magadha. You have no superhuman abilities, therefore you speak falsely; you, Maudgalyāyana, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the monks: 'Do not say that Maudgalyāyana is guilty of this offense. Why? Maudgalyāyana sees only the present, not the future, while the Tathāgata sees both the present and the future. It was the Magadha Yaksha who fought with the Vajji Yaksha and won, and at that time the Magadha also defeated the Vajjians. Later, the Vajjians regrouped their troops and won the battle. Maudgalyāyana spoke according to his thoughts, and is not guilty.' Once, in the morning, Maudgalyāyana dressed, took his bowl, and entered the house of a householder. After exchanging greetings, the householder said: 'Venerable Maudgalyāyana! Will this pregnant woman give birth to a boy or a girl?' Maudgalyāyana replied: 'A boy.' Having said this, he left. Later, a Brahmin (Brahmin) came to the house, and the householder asked him: 'Will this pregnant woman give birth to a boy or a girl?' The Brahmin replied: 'A girl.' Later, the actual situation was...
生女。諸比丘語目連：「汝先說居士婦生男，今乃生女。汝空無過人法故作妄語，汝目連應擯治驅遣。」是事白佛，佛語諸比丘：「莫說目連是事犯罪。何以故？目連見前不見后，如來見前亦見后。是時此女是男，後轉為女。目連隨心想說，無犯。」后復相他生女亦如是。
爾時大旱，目連入定見卻後七日天當大雨溝坑滿溢。諸城邑人皆聞是語，咸大歡喜。國中人民皆舍眾務覆屋蓋藏，各各屈指捉籌數日。到第七日尚無雨氣，何況大雨！諸比丘語目連：「汝言七日大雨溝坑滿溢，今無雨氣何況有雨。汝空無過人法故作妄語，汝目連應擯治驅遣。」是事白佛，佛語諸比丘：「莫說目連是事犯罪。何以故？目連見前不見后，如來亦見前亦見后。是七日時實有大雨，有羅睺阿修羅王，以手接去置大海中。目連隨心想說，無犯。」
又一時長老莎伽陀語諸比丘：「我入禪定，能令阿鼻地獄上至阿迦膩吒天滿其中火。」諸比丘言：「何有是處？聲聞弟子能作大火從阿鼻地獄極至梵世。汝空無過人法故作妄語，汝莎伽陀應擯治驅遣。」是事白佛，佛語諸比丘：「莫說莎伽陀是事犯罪。何以故？若比丘依初禪修如意足得神通力，從阿鼻地獄上至阿迦膩吒天自在能滿中火。若依初禪、二禪、三禪、四禪亦如是。是莎伽陀依
【現代漢語翻譯】 現代漢語譯本： 生了個女兒。眾比丘對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『你先前說居士的妻子生了個男孩，現在卻生了個女兒。你因為沒有超人的能力而說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀，佛陀對眾比丘說：『不要說目連在這件事上犯了罪。為什麼呢？目連只能看到眼前，看不到未來，而如來既能看到眼前也能看到未來。當時這個女兒確實是男孩，後來才轉變為女孩。目連只是隨心所想而說，沒有犯戒。』後來又有人生了女兒，情況也一樣。 當時發生大旱，目連入定中看到七天後將有大雨，溝渠都會滿溢。各個城邑的人都聽到了這個訊息，都非常高興。國內的人民都放下手頭的工作，修繕房屋，儲藏物品，各自屈指計算日子。到了第七天，連一點下雨的跡象都沒有，更別說大雨了！眾比丘對目連說：『你說七天後會有大雨，溝渠都會滿溢，現在連一點下雨的跡象都沒有，更別說有雨了。你因為沒有超人的能力而說妄語，你目連應該被擯棄驅逐。』這件事稟告了佛陀，佛陀對眾比丘說：『不要說目連在這件事上犯了罪。為什麼呢？目連只能看到眼前，看不到未來，而如來既能看到眼前也能看到未來。這七天確實有大雨，但是有羅睺（Rāhu，阿修羅王的名字）阿修羅王，用手把雨水接走，放到大海中。目連只是隨心所想而說，沒有犯戒。』 又一次，長老莎伽陀（Sāgata，佛陀弟子）對眾比丘說：『我入禪定，能夠讓阿鼻地獄（Avīci，八大地獄中最下層）到阿迦膩吒天（Akaniṣṭha，色界天的最高層）都充滿火焰。』眾比丘說：『怎麼可能有這種事？聲聞弟子能夠製造大火，從阿鼻地獄一直到梵世（Brahma-loka，色界天），你因為沒有超人的能力而說妄語，你莎伽陀應該被擯棄驅逐。』這件事稟告了佛陀，佛陀對眾比丘說：『不要說莎伽陀在這件事上犯了罪。為什麼呢？如果比丘依靠初禪（Prathama Dhyana，四禪定的第一禪）修行如意足（iddhi-pāda，四神足），得到神通力，就能從阿鼻地獄到阿迦膩吒天，自在地讓那裡充滿火焰。如果依靠初禪、二禪（Dvitīya Dhyāna，四禪定的第二禪）、三禪（Tritīya Dhyāna，四禪定的第三禪）、四禪（Caturtha Dhyāna，四禪定的第四禪）也是一樣。莎伽陀依靠』
【English Translation】 English version: A daughter was born. The Bhikshus (Buddhist monks) said to Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers): 'You said earlier that the householder's wife would give birth to a son, but now she has given birth to a daughter. You are lying because you have no extraordinary abilities. You, Maudgalyayana, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'Do not say that Maudgalyayana has committed a crime in this matter. Why? Maudgalyayana sees the present but not the future, while the Tathagata (the Buddha) sees both the present and the future. At that time, this daughter was indeed a boy, but later she transformed into a girl. Maudgalyayana spoke according to his thoughts, and there is no offense.' Later, when someone else had a daughter, the situation was the same. At that time, there was a great drought, and Maudgalyayana, in meditation, saw that in seven days there would be heavy rain, and the ditches would be overflowing. The people of all the cities heard this and were very happy. The people of the country put aside their work, repaired their houses, and stored goods, each counting the days. On the seventh day, there was no sign of rain, let alone heavy rain! The Bhikshus said to Maudgalyayana: 'You said that in seven days there would be heavy rain and the ditches would be overflowing, but now there is no sign of rain, let alone rain. You are lying because you have no extraordinary abilities. You, Maudgalyayana, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'Do not say that Maudgalyayana has committed a crime in this matter. Why? Maudgalyayana sees the present but not the future, while the Tathagata sees both the present and the future. There was indeed heavy rain on those seven days, but Rahu (name of an Asura king) the Asura king, caught the rain with his hands and placed it in the ocean. Maudgalyayana spoke according to his thoughts, and there is no offense.' On another occasion, the elder Sāgata (a disciple of the Buddha) said to the Bhikshus: 'I, in meditation, can fill the Avīci hell (the lowest of the eight great hells) to the Akaniṣṭha heaven (the highest heaven in the Form Realm) with fire.' The Bhikshus said: 'How can that be? A Śrāvaka (a disciple who attains enlightenment by hearing the teachings) can create a great fire from the Avīci hell all the way to the Brahma-loka (the Form Realm). You are lying because you have no extraordinary abilities. You, Sāgata, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'Do not say that Sāgata has committed a crime in this matter. Why? If a Bhikshu relies on the first Dhyana (Prathama Dhyana, the first of the four Dhyanas) to cultivate the Iddhi-pāda (iddhi-pāda, the four bases of supernatural power) and obtains supernatural powers, he can freely fill the area from the Avīci hell to the Akaniṣṭha heaven with fire. It is the same if he relies on the first Dhyana, the second Dhyana (Dvitīya Dhyāna, the second of the four Dhyanas), the third Dhyana (Tritīya Dhyāna, the third of the four Dhyanas), or the fourth Dhyana (Caturtha Dhyāna, the fourth of the four Dhyanas). Sāgata relies on'
止四禪，善修如意足得大神通，若念從阿鼻地獄上至阿迦膩吒天，自在隨意能滿中火。是莎伽陀實語，無犯。」
又一時長老輸毗陀語諸比丘：「我一念中能識宿命五百劫事。」諸比丘言：「何有是處？聲聞弟子在一念中極多能知一世，汝空無過人法故作妄語，汝輸毗陀應擯治驅遣。」是事白佛，佛語諸比丘：「莫說輸毗陀是事犯罪。何以故？是人前身從無想天命終來生此間，無想天上受五百劫，是故自說：『我一念中能知五百劫事。』是輸毗陀隨心想說，無犯。」(四波羅夷竟)
十誦律卷第二 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三(初誦之三)
後秦北印度三藏弗若多羅譯
明十三僧殘法之初
佛在舍衛國。爾時長老迦留陀夷有別房舍，別房舍中有好床榻，被褥敷好獨坐床，掃灑內外皆悉凈潔，以凈水瓶盛滿冷水，常用水瓶盛滿冷水。是迦留陀夷，淫慾發時便自出精，離急熱故得安快住。后時迦留陀夷知識比丘來，共相問訊在一面坐，語迦留陀夷：「汝忍不？足不？安樂住不？不乏不？」答言：「忍、足、安樂住、不乏。」問曰：「云何忍、足、安樂住、不乏？」答言：「諸長老！我有別房好床被褥，凈水瓶常用水瓶，皆滿冷水，掃灑內外皆
【現代漢語翻譯】 現代漢語譯本：『如果能夠止息四禪（Dhyana，禪那，指四種禪定境界），善於修習如意足（iddhi-pāda，獲得神通的途徑），就能獲得巨大的神通。如果意念能夠從阿鼻地獄（Avīci，八大地獄中最下層）上至阿迦膩吒天（Akaniṣṭha，色界頂層天），便能自在隨意地在其中充滿火焰。這是莎伽陀（Sāgata）的真實之語，沒有違犯。』
又一次，長老輸毗陀（Subhita）對比丘們說：『我一念之間能夠知曉過去五百劫的事情。』比丘們說：『怎麼可能有這種事？聲聞弟子在一念之間最多隻能知曉一世的事情，你沒有超過常人的能力，卻說妄語，你輸毗陀應該被擯除驅逐。』這件事稟告了佛陀，佛陀對比丘們說：『不要說輸毗陀這件事是犯罪。為什麼呢？這個人前世從無想天（Asaññasatta，無色界天之一）命終后投生到這裡，在無想天上經歷了五百劫，因此自己說：『我一念之間能夠知曉五百劫的事情。』輸毗陀是隨心所想而說，沒有違犯。』（四波羅夷結束）
《十誦律》卷第二 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第三（初誦之三）
後秦北印度三藏弗若多羅（Punyatara）譯
明十三僧殘法之初
佛陀在舍衛國（Śrāvastī）。當時，長老迦留陀夷（Kāludāyin）有單獨的房舍，單獨的房舍中有舒適的床榻，鋪設好的被褥，獨自坐在床上，內外都打掃得乾淨整潔，用乾淨的水瓶盛滿冷水，經常用水瓶盛滿冷水。這迦留陀夷，淫慾發作時便自己射精，因為脫離了急迫的熱惱而得以安樂地居住。後來，迦留陀夷認識的比丘來了，互相問候后在一旁坐下，問迦留陀夷：『你忍耐嗎？滿足嗎？安樂地居住嗎？不缺乏嗎？』回答說：『忍耐、滿足、安樂地居住、不缺乏。』問：『怎麼樣算是忍耐、滿足、安樂地居住、不缺乏呢？』回答說：『諸位長老！我有單獨的房舍，舒適的床和被褥，乾淨的水瓶和經常盛滿冷水的水瓶，內外都打掃得乾淨整潔。
【English Translation】 English version: 'If one can cease the Four Dhyanas (Dhyana, meditative states), and skillfully cultivate the Iddhi-padas (iddhi-pāda, the means to attain supernatural powers), one can obtain great supernatural powers. If the mind can ascend from Avīci (Avīci, the lowest of the eight great hells) to Akaniṣṭha (Akaniṣṭha, the highest heaven in the Realm of Form), one can freely and at will fill it with fire. This is the true speech of Sāgata (Sāgata), without transgression.'
Once, the elder Subhita (Subhita) said to the monks: 'In a single thought, I can know the events of the past five hundred kalpas.' The monks said: 'How can this be? A Śrāvaka disciple can at most know the events of one lifetime in a single thought. You have no extraordinary abilities, yet you speak falsely. You, Subhita, should be expelled and banished.' This matter was reported to the Buddha, and the Buddha said to the monks: 'Do not say that Subhita is guilty of this offense. Why? This person, in his previous life, came here after dying in the Asaññasatta heaven (Asaññasatta, one of the heavens in the Realm of No-Form). He experienced five hundred kalpas in the Asaññasatta heaven, therefore he says: 'In a single thought, I can know the events of five hundred kalpas.' Subhita spoke according to his thoughts, without transgression.' (End of the Four Parajikas)
Vinaya in Ten Recitations, Scroll 2 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 3 (First Recitation, Part 3)
Translated by Tripiṭaka Punyatara (Punyatara) from Northern India of the Later Qin Dynasty
Explaining the Beginning of the Thirteen Saṃghāvaśeṣa Dharmas
The Buddha was in Śrāvastī (Śrāvastī). At that time, the elder Kāludāyin (Kāludāyin) had a separate dwelling, and in the separate dwelling there was a comfortable bed, with bedding well laid out. He sat alone on the bed, and the inside and outside were swept clean. He filled a clean water bottle with cold water, and always kept a water bottle filled with cold water. When Kāludāyin's lust arose, he ejaculated himself, and because he was free from the urgent heat, he was able to live comfortably. Later, a monk who knew Kāludāyin came, and after exchanging greetings, sat to one side and asked Kāludāyin: 'Are you enduring? Are you content? Are you living in peace? Are you not lacking?' He replied: 'Enduring, content, living in peace, not lacking.' He asked: 'How is it that you are enduring, content, living in peace, and not lacking?' He replied: 'Venerable elders! I have a separate dwelling, a comfortable bed and bedding, a clean water bottle, and a water bottle that is always filled with cold water, and the inside and outside are swept clean.
悉凈潔，敷好獨坐床，淫慾發時便自出精，離急熱故得安快住。諸長老！以是因緣故，忍、足、安樂住、不乏。」諸比丘言：「汝非忍、非足，實苦惱行以為安樂。汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝不知佛世尊以種種因緣呵欲欲想，種種因緣讚歎離欲、除滅欲熱。佛常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」諸比丘種種呵已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝癡人！汝不知我以種種因緣呵欲欲想，種種因緣讚歎離欲、除滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？汝癡人！以此手受他信施供養，云何復以此手作不凈行？」佛如是種種呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘故出精，僧伽婆尸沙。」
佛結是戒已，諸比丘夢中精出，心生疑悔，往阿難所頭面禮足一面坐已，語阿難言：「世尊結戒，出精者僧伽婆尸沙。今諸比丘夢中出精，生心疑悔，愿為我等問佛是事。」阿難默然受比丘語，諸比丘知阿難默然受已，從坐起頭面禮足還去。
【現代漢語翻譯】 現代漢語譯本：
『完全清凈，鋪設好舒適的獨坐床，當淫慾生起時就自己排出精液，因為離開了急躁的熱惱所以能夠安穩快樂地住著。』諸位長老！因為這個因緣，我才能忍辱、知足、安樂地住著，不感到匱乏。」
眾比丘說：「你不是忍辱，也不是知足，實際上是苦惱的行為卻認為是安樂。你所做的事情不是沙門（Śrāmaṇa，出家修行者）應有的行為，不順應正道，是不清凈的行為，不是出家之人應該做的。你不知道佛世尊以種種因緣呵斥貪慾和慾念，以種種因緣讚歎遠離貪慾、消除慾火。佛經常說法教導人們遠離貪慾，你尚且不應該生起貪慾之心，更何況是做出產生貪慾、嗔恚、愚癡等煩惱的根本的不凈惡業？」眾比丘種種呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知此事卻故意問迦留陀夷（Kālodāyin，人名）：「你真的做了這件事嗎？」迦留陀夷回答說：「確實做了，世尊！」
佛陀以種種因緣呵責他：「你所做的事情不是沙門應有的行為，不順應正道，是不清凈的行為，不是出家之人應該做的。你這個愚癡的人！你不知道我以種種因緣呵斥貪慾和慾念，以種種因緣讚歎遠離貪慾、消除慾火。我經常說法教導人們遠離貪慾，你尚且不應該生起貪慾之心，更何況是做出產生貪慾、嗔恚、愚癡等煩惱的根本的不凈惡業？你這個愚癡的人！用這隻手接受他人的信施供養，怎麼又用這隻手做不凈的行為？」佛陀這樣種種呵責之後，告訴眾比丘：「爲了十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘故意排出精液，犯僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。」
佛陀制定這條戒律之後，眾比丘在夢中排出精液，心中產生疑慮和後悔，前往阿難（Ānanda，佛陀的十大弟子之一）處，頂禮雙足后在一旁坐下，對阿難說：「世尊制定戒律，排出精液者犯僧伽婆尸沙。現在眾比丘在夢中排出精液，心中產生疑慮和後悔，希望您能為我們請問佛陀這件事。」阿難默默地接受了比丘們的話，眾比丘知道阿難已經默許，就從座位上起身，頂禮雙足后離開了。
【English Translation】 English version:
'Completely pure, having spread out a comfortable solitary bed, when lust arises, I expel semen myself, and because I am free from urgent heat, I can dwell in peace and happiness.' Venerable elders! Because of this cause and condition, I am able to dwell with patience, contentment, and happiness, without lacking anything."
The bhikkhus ( bhikkhu, Buddhist monks ) said, "You are neither patient nor content, but actually consider suffering as happiness. What you do is not the practice of a Śrāmaṇa ( Śrāmaṇa, wandering ascetics ), it does not accord with the path, it is an impure practice, and it is not what a renunciant should do. Do you not know that the Buddha, the World Honored One, has condemned lust and lustful thoughts with various causes and conditions, and praised detachment from lust and the extinguishing of the fire of lust with various causes and conditions? The Buddha always teaches people to be free from lust, and you should not even give rise to such thoughts, let alone commit impure and evil deeds that are the root of lust, hatred, and delusion?" After the bhikkhus had rebuked him in various ways, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha ( Saṃgha, Buddhist monastic community ) of bhikkhus because of this matter, and knowing the matter, he deliberately asked Kālodāyin ( Kālodāyin, a person's name ): "Did you really do this?" Kālodāyin replied, "I did, World Honored One!"
The Buddha rebuked him with various causes and conditions: "What you do is not the practice of a Śrāmaṇa, it does not accord with the path, it is an impure practice, and it is not what a renunciant should do. You foolish man! Do you not know that I have condemned lust and lustful thoughts with various causes and conditions, and praised detachment from lust and the extinguishing of the fire of lust with various causes and conditions? I always teach people to be free from lust, and you should not even give rise to such thoughts, let alone commit impure and evil deeds that are the root of lust, hatred, and delusion? You foolish man! How can you receive offerings of faith from others with this hand, and then use this hand to commit impure acts?" After the Buddha had rebuked him in various ways, he said to the bhikkhus, "For the sake of ten benefits, I will establish a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu intentionally emits semen, it is a Saṃghāvaśeṣa ( Saṃghāvaśeṣa, a serious offense requiring a meeting of the Sangha )."
After the Buddha had established this precept, the bhikkhus emitted semen in their dreams, and doubts and regrets arose in their minds. They went to Ānanda ( Ānanda, one of the ten great disciples of the Buddha ), prostrated themselves at his feet, and sat down to one side. They said to Ānanda, "The World Honored One has established a precept that whoever emits semen commits a Saṃghāvaśeṣa. Now the bhikkhus have emitted semen in their dreams, and doubts and regrets have arisen in their minds. We hope that you can ask the Buddha about this matter for us." Ānanda silently accepted the words of the bhikkhus. The bhikkhus knew that Ānanda had silently agreed, so they rose from their seats, prostrated themselves at his feet, and left.
不久阿難往詣佛所，頭面禮足在一面立，白佛言：「世尊！世尊為諸比丘結戒，出精者僧伽婆尸沙。佛雖如是結戒，今諸比丘夢中出精，心生疑悔。」阿難問佛：「夢中有心想不？」佛言：「有心想而不作。」佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘故出精，除夢中，僧伽婆尸沙。」
僧伽婆尸沙者，是罪屬僧，僧中有殘，因眾僧前悔過得滅，是名僧伽婆尸沙。是中犯者有三種：一者發心欲出，二者身動，三者精出。復有三種：一者為受樂，二者治病，三者為自試。比丘以內受色，為受樂故，發心身動精出，僧伽婆尸沙。為治病故、為試看故，以內受色，發心身動精出，僧伽婆尸沙。比丘以外不受色，為受樂故、為治病故、為試看故，發心身動精出，僧伽婆尸沙。
復有四種：一者虛空中動，二者發心，三者身動，四者精出。比丘以內受色，為受樂故，虛空中動、發心、身動、精出，僧伽婆尸沙。為治病故、為試看故，虛空中動、發心、身動、精出，僧伽婆尸沙。
復有五種：若比丘搔小便處、捺小便處、發心、身動、精出，僧伽婆尸沙。比丘以內受色，為受樂故、為治病故、為試看故，搔捺小便處、發心、身動、精出，僧伽婆尸沙。
【現代漢語翻譯】 現代漢語譯本：不久之後，阿難（Ananda，佛陀的十大弟子之一）前往佛陀（Buddha，覺悟者）所在之處，以頭面禮拜佛足，然後站立在一旁，對佛陀說：『世尊（Bhagavan，對佛陀的尊稱）！世尊為眾比丘（bhikkhu，佛教僧侶）制定戒律，規定故意遺精者犯僧伽婆尸沙（Sanghavasesa，一種較重的罪名）。佛陀雖然如此制定戒律，但現在眾比丘在夢中遺精，心中產生疑慮和後悔。』阿難問佛陀：『夢中是否有心念和想法？』佛陀說：『有心念和想法，但不是有意的行為。』佛陀因為這件事召集比丘僧團，以種種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德之後，告訴眾比丘：『從今以後，這條戒律應當這樣說：如果比丘故意遺精，除了在夢中的情況，則犯僧伽婆尸沙。』 僧伽婆尸沙（Sanghavasesa）的意思是，這種罪屬於僧團，僧團中還有殘餘的罪過，需要在眾僧面前懺悔才能滅除，這叫做僧伽婆尸沙。犯這種罪有三種情況：一是發心想要遺精，二是身體有所動作，三是精液流出。又有三種動機：一是爲了享受性樂，二是治療疾病，三是爲了自我測試。比丘因為內心感受色慾，爲了享受性樂的緣故，發心、身體有所動作、精液流出，則犯僧伽婆尸沙。爲了治療疾病、爲了測試的緣故，因為內心感受色慾，發心、身體有所動作、精液流出，則犯僧伽婆尸沙。比丘不因內心感受色慾，爲了享受性樂、爲了治療疾病、爲了測試的緣故，發心、身體有所動作、精液流出，則犯僧伽婆尸沙。 又有四種情況：一是虛空中（沒有實際對像）產生性衝動，二是發心，三是身體有所動作，四是精液流出。比丘因為內心感受色慾，爲了享受性樂的緣故，虛空中產生性衝動、發心、身體有所動作、精液流出，則犯僧伽婆尸沙。爲了治療疾病、爲了測試的緣故，虛空中產生性衝動、發心、身體有所動作、精液流出，則犯僧伽婆尸沙。 又有五種情況：如果比丘搔抓小便處、按壓小便處、發心、身體有所動作、精液流出，則犯僧伽婆尸沙。比丘因為內心感受色慾，爲了享受性樂、爲了治療疾病、爲了測試的緣故，搔抓按壓小便處、發心、身體有所動作、精液流出，則犯僧伽婆尸沙。
【English Translation】 English version: Soon after, Ananda (one of the ten principal disciples of the Buddha) went to where the Buddha (the Awakened One) was, bowed his head to the Buddha's feet, stood to one side, and said to the Buddha: 'Venerable Sir (Bhagavan, a respectful title for the Buddha)! The Venerable Sir has established a precept for the bhikkhus (Buddhist monks), that emission of semen with intention constitutes a Sanghavasesa (a serious offense requiring a meeting of the Sangha). Although the Buddha has established this precept, now the bhikkhus experience seminal emission in dreams, and doubt and remorse arise in their minds.' Ananda asked the Buddha: 'Are there thoughts and intentions in dreams?' The Buddha said: 'There are thoughts and intentions, but they are not intentional actions.' Because of this matter, the Buddha assembled the community of bhikkhus, and with various reasons praised the precepts, praised the upholding of the precepts. Having praised the precepts and the upholding of the precepts, he said to the bhikkhus: 'From now on, this precept should be stated thus: If a bhikkhu intentionally emits semen, except in a dream, it constitutes a Sanghavasesa.' Sanghavasesa means that this offense belongs to the Sangha (the monastic community), there remains a residue of offense within the Sangha, and it can only be removed by confessing before the Sangha. This is called Sanghavasesa. There are three aspects to committing this offense: first, the intention to emit; second, bodily movement; third, the emission of semen. There are also three motivations: first, for the sake of pleasure; second, for the purpose of healing; third, for the purpose of self-testing. If a bhikkhu experiences sensual feelings internally, and for the sake of pleasure, has the intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. If for the purpose of healing or for the purpose of testing, experiencing sensual feelings internally, he has the intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. If a bhikkhu does not experience sensual feelings internally, but for the sake of pleasure, for the purpose of healing, or for the purpose of testing, he has the intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. There are also four aspects: first, arousal in empty space (without a real object); second, intention; third, bodily movement; fourth, emission of semen. If a bhikkhu experiences sensual feelings internally, and for the sake of pleasure, there is arousal in empty space, intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. If for the purpose of healing or for the purpose of testing, there is arousal in empty space, intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. There are also five aspects: If a bhikkhu scratches the genital area, presses the genital area, has the intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa. If a bhikkhu experiences sensual feelings internally, and for the sake of pleasure, for the purpose of healing, or for the purpose of testing, scratches or presses the genital area, has the intention, bodily movement, and emission of semen, it constitutes a Sanghavasesa.
若比丘以外不受色，為受樂故、為治病故、為試看故，搔捺小便處、發心、身動、精出，僧伽婆尸沙。
是中精有五種：一者青，二者黃，三者赤，四者白，五者薄。青者，轉輪王及轉輪王受職太子。黃者，轉輪王其餘諸子。赤者，轉輪王最上大臣。白者，年已成人。薄者，年未成人。
若人青精出者，不出黃、赤、白、薄，但能出青。若人精出黃者，不出赤、白、薄、青，但能出黃。若人赤精出者，不出白、薄、青、黃，但能出赤。若人出白精者，不出薄、青、黃、赤，但能出白。若人出薄精者，不出青、黃、赤、白，但能出薄。若比丘為出青精故，搔捺小便處、發心、身動、精出，僧伽婆尸沙。若比丘為出黃、赤、白、薄精故，搔捺小便處、發心、身動、精出，僧伽婆尸沙。若一人一時出五種精者，無有是事。或有人多行淫故有種種精出，或擔重故、遠騎乘故、筋節斷解故，有種種精出。
若比丘起欲想、欲欲、欲覺、欲熱，不發心、欲出、身不動、精自出者，無犯。
若比丘男根上有瘡皰癬疥、癢，為治是病故，搔捺精出，無犯。
若比丘向火炙男根，癢摩觸精出，無犯。
若比丘行時，兩髀摩觸、或衣觸、或騎乘、或載車，身動精出，不犯。
若比丘見好色故精
【現代漢語翻譯】 現代漢語譯本：若比丘（bhikkhu，佛教出家男眾）並非爲了接受（感官）愉悅，而是爲了治療疾病，或者只是爲了嘗試，而觸控、摩擦自己的小便處，生起念頭，身體有所動作，導致精液射出，則犯僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪）。
這裡所說的精液有五種：第一種是青色的，第二種是黃色的，第三種是紅色的，第四種是白色的，第五種是淡色的。青色精液是轉輪王（cakravartin，擁有統治世界的理想明君）以及被指定為繼承人的轉輪王太子所擁有的。黃色精液是轉輪王的其他兒子所擁有的。紅色精液是轉輪王手下最高級別的大臣所擁有的。白色精液是已經成年的人所擁有的。淡色精液是尚未成年的人所擁有的。
如果有人射出青色精液，就不會射出黃色、紅色、白色、淡色的精液，只能射出青色的。如果有人射出黃色精液，就不會射出紅色、白色、淡色、青色的精液，只能射出黃色的。如果有人射出紅色精液，就不會射出白色、淡色、青色、黃色的精液，只能射出紅色的。如果有人射出白色精液，就不會射出淡色、青色、黃色、紅色的精液，只能射出白色的。如果有人射出淡色精液，就不會射出青色、黃色、紅色、白色的精液，只能射出淡色的。如果比丘爲了射出青色精液，觸控、摩擦自己的小便處，生起念頭，身體有所動作，導致精液射出，則犯僧伽婆尸沙。如果比丘爲了射出黃色、紅色、白色、淡色精液，觸控、摩擦自己的小便處，生起念頭，身體有所動作，導致精液射出，則犯僧伽婆尸沙。如果一個人同時射出五種精液，這是不可能的。或者有人因為過度行淫而射出各種顏色的精液，或者因為挑重擔、長途騎行、筋骨斷裂等原因，而射出各種顏色的精液。
如果比丘生起慾望的念頭、強烈的慾望、慾望的感受、慾望的熱情，但沒有主動去引發，沒有想要射精，身體沒有動作，精液自己射出，則不犯戒。
如果比丘的男根上有瘡、皰、癬、疥、瘙癢，爲了治療這些疾病，觸控、摩擦導致精液射出，則不犯戒。
如果比丘對著火烤男根，因為瘙癢而摩擦導致精液射出，則不犯戒。
如果比丘行走時，兩腿摩擦、或者衣服摩擦、或者騎乘、或者乘坐車輛，身體晃動導致精液射出，則不犯戒。
如果比丘因為看到美好的顏色而射精
【English Translation】 English version: If a bhikkhu (Buddhist monk) touches or rubs his penis, not for the purpose of receiving pleasure, but for the purpose of curing an illness, or just to test it, and he has a thought, moves his body, and semen is discharged, he commits a saṃghāvaśeṣa (a serious offense requiring a meeting of the monastic community).
Here, there are five kinds of semen: the first is blue, the second is yellow, the third is red, the fourth is white, and the fifth is pale. Blue semen belongs to a cakravartin (wheel-turning king, an ideal monarch) and a crown prince designated as his successor. Yellow semen belongs to the other sons of a cakravartin. Red semen belongs to the highest minister of a cakravartin. White semen belongs to those who are already adults. Pale semen belongs to those who are not yet adults.
If a person discharges blue semen, he will not discharge yellow, red, white, or pale semen; he can only discharge blue semen. If a person discharges yellow semen, he will not discharge red, white, pale, or blue semen; he can only discharge yellow semen. If a person discharges red semen, he will not discharge white, pale, blue, or yellow semen; he can only discharge red semen. If a person discharges white semen, he will not discharge pale, blue, yellow, or red semen; he can only discharge white semen. If a person discharges pale semen, he will not discharge blue, yellow, red, or white semen; he can only discharge pale semen. If a bhikkhu, for the purpose of discharging blue semen, touches or rubs his penis, has a thought, moves his body, and semen is discharged, he commits a saṃghāvaśeṣa. If a bhikkhu, for the purpose of discharging yellow, red, white, or pale semen, touches or rubs his penis, has a thought, moves his body, and semen is discharged, he commits a saṃghāvaśeṣa. If a person were to discharge five kinds of semen at once, this is not possible. Or, if someone discharges various kinds of semen because of excessive sexual activity, or because of carrying heavy loads, riding long distances, or the breaking of joints, various kinds of semen may be discharged.
If a bhikkhu has a thought of desire, intense desire, a feeling of desire, a passion of desire, but does not intentionally cause it, does not want to ejaculate, does not move his body, and semen is discharged on its own, he does not commit an offense.
If a bhikkhu has sores, blisters, ringworm, scabies, or itching on his penis, and touches or rubs it to cure these illnesses, causing semen to be discharged, he does not commit an offense.
If a bhikkhu warms his penis by a fire, and rubs it because of itching, causing semen to be discharged, he does not commit an offense.
If a bhikkhu is walking, and his thighs rub together, or his clothes rub, or he is riding, or traveling in a vehicle, and his body moves, causing semen to be discharged, he does not commit an offense.
If a bhikkhu ejaculates because he sees a beautiful sight
出，不犯。若不見形憶想故精出，不犯。(一事竟)
佛在舍衛國。爾時長老迦留陀夷，晨朝時到著衣持缽入城乞食，食已還房，持戶鉤在門間立，作如是念：「若有女人慾來入僧坊中看房舍者，我當示諸房處。」時迦留陀夷遙見眾女人，便言：「姊妹來！我當示汝諸房舍處。」少多示已，將至自房摩觸其身。是眾女中有喜者默然，有不喜者即出房外語諸比丘：「大德！法應爾耶？此安隱處更有恐怖。」諸比丘言：「云何安隱處更有恐怖？」眾女人廣說上事，諸比丘言：「如汝所說：『安隱處更有恐怖。』」時諸比丘種種因緣，為眾女人說法示教利喜，頭面禮足還去。不久諸比丘詣佛所，頭面禮足在一面坐，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責迦留陀夷：「汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝癡人！不知我以種種因緣呵欲欲想，種種因緣稱讚離欲、除滅欲想。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘欲盛變心故觸女身，若捉手臂頭髮，一一身份上下摩觸，僧伽婆尸沙。」
欲盛者，
【現代漢語翻譯】 現代漢語譯本：如果（精液）流出，沒有犯戒。如果因為不見（女人的）形體，只是憶想而精液流出，沒有犯戒。（一事終結）
佛陀在舍衛國。當時，長老迦留陀夷早上穿好衣服，拿著缽進入城中乞食。吃完飯後回到住所，把門鉤掛在門上，站在那裡想：『如果有女人想來僧房中看房舍，我就帶她們參觀。』當時，迦留陀夷遠遠地看見一群女人，便說：『姐妹們，來！我帶你們參觀各個房舍。』他或多或少地帶她們參觀了一些房間，然後帶到自己的房間里，摩觸她們的身體。這些女人中，有喜歡的就沉默不語，有不喜歡的就走出房間，對其他比丘說：『大德！法應該是這樣的嗎？這本應是安穩的地方，怎麼反而有恐怖呢？』比丘們說：『為什麼安穩的地方反而有恐怖呢？』這些女人詳細地說了事情的經過，比丘們說：『正如你們所說：『安穩的地方反而有恐怖。』』當時，比丘們用各種因緣，為這些女人說法，開示教導，使她們受益和歡喜，然後頂禮告辭離去。不久，比丘們來到佛陀那裡，頂禮后在一旁坐下，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知故問迦留陀夷：『你真的做了這件事嗎？』他回答說：『確實做了，世尊！』佛陀用各種因緣呵責迦留陀夷：『你所做的事不是沙門應有的行為，不符合正道，不是清凈的修行，不是出家之人應該做的。你這個愚癡的人！難道不知道我用各種因緣呵斥對慾望的貪求和想法，用各種因緣稱讚遠離慾望、消除慾望的想法。我經常說法教導人們遠離慾望，你尚且不應該生起（慾念的）心，更何況是做出產生慾望、嗔恚、愚癡，結縛根本的不凈惡業？』佛陀用各種因緣呵責之後，對比丘們說：『爲了十種利益，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘因慾望熾盛，心生變化，故意觸控女人的身體，無論是抓住手臂、頭髮，還是上下摩觸身體的各個部位，犯僧伽婆尸沙罪。』
『欲盛』是指，
【English Translation】 English version: If (semen) is emitted, there is no offense. If semen is emitted due to recollection and imagination of a form not actually seen, there is no offense. (End of one matter)
The Buddha was in Shravasti. At that time, the elder Kaludayi, in the early morning, dressed and carrying his bowl, entered the city to beg for food. After eating, he returned to his dwelling, placed the door hook in the doorway, and stood there thinking: 'If any women wish to come into the monastery to see the dwellings, I will show them the various rooms.' At that time, Kaludayi saw a group of women from afar and said, 'Sisters, come! I will show you the various dwellings.' He showed them some rooms, more or less, and then led them to his own room and touched their bodies. Among these women, some who were pleased remained silent, while others who were displeased left the room and said to the other monks: 'Venerable ones! Is this how the Dharma should be? This place, which should be a place of safety, is instead a place of terror.' The monks said, 'Why is this place of safety a place of terror?' The women explained the matter in detail, and the monks said, 'As you said: 'This place of safety is instead a place of terror.'' At that time, the monks, using various reasons and conditions, taught the Dharma to the women, instructing and benefiting them, and they departed after bowing their heads and feet. Soon after, the monks went to the Buddha, bowed their heads and feet, and sat to one side, explaining the matter to the Buddha in detail. The Buddha, because of this matter, gathered the assembly of monks, and knowing the truth, asked Kaludayi: 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha, using various reasons and conditions, rebuked Kaludayi: 'What you have done is not the conduct of a Shramana, it does not accord with the path, it is not pure conduct, it is not something that a renunciant should do. You foolish man! Do you not know that I, with various reasons and conditions, rebuke desire and lustful thoughts, and with various reasons and conditions, praise detachment from desire and the elimination of lustful thoughts? I constantly teach the Dharma to lead people away from desire, you should not even give rise to (thoughts of) desire, let alone commit impure and evil deeds that generate desire, hatred, and delusion, and bind the root of suffering?' After rebuking him with various reasons and conditions, the Buddha said to the monks: 'For ten benefits, I establish a precept for the monks. From now on, this precept should be recited as follows: If a monk, due to the intensity of desire and a change of heart, intentionally touches the body of a woman, whether by grasping her arm, hair, or touching various parts of her body up and down, he commits a Sanghavasesa offense.'
'Intensity of desire' means,
即名變心，亦名貪心、染心、繫心。或有變心非欲盛心，亦非貪心、染心、繫心，如狂癡人、亂心人、病壞心人，是名變心非欲盛心、染心、繫心。
女人者，有大、有中、有小、童女、非童女，堪作淫慾。
觸身者，共在一處。
手者，從腕及指。
臂者，從腕至肩。
發者，頭髮、若劫貝、毳納、頭髾。
一一身份者，眼耳鼻等。
是中犯者有九種：上摩、下摩、若抱、若捉、若牽、若推、若舉、若下、若摩大小便處。
若比丘欲盛變心，上下摩觸無衣女人頭，僧伽婆尸沙。若摩面、咽、胸、腹、肋、脊、臍、腰、大小便處、髀、膝、𨄔，僧伽婆尸沙。如是抱、捉、牽、推舉、下摩、觸大小便處亦如是。
若比丘從地舉無衣女人著土埵上；土埵上著踞床上；踞床上著獨坐床上；獨坐床上著大床上；大床上著輿上；輿上著車上；車上著馬上；馬上著象上；象上著堂上；堂上乃至從小下處著小高處，僧伽婆尸沙。
若比丘欲盛變心，從堂上舉無衣女人著象上；象上著馬上；馬上著車上；車上著輿上；輿上著大床上；大床上著獨坐床上；獨坐床上著踞床上；踞床上著土埵上；土埵上著地，乃至小高處著小下處，僧伽婆尸沙。
若比丘欲盛變心，上
【現代漢語翻譯】 現代漢語譯本 所謂『變心』，也叫做『貪心』、『染心』、『繫心』。但也有『變心』卻不是強烈的慾望之心，也不是『貪心』、『染心』、『繫心』的情況，比如瘋狂之人、精神錯亂之人、因疾病而心智損壞之人，他們的『變心』就不是強烈的慾望之心、『染心』、『繫心』。
所謂『女人』，有大、中、小之分，有童女、非童女之別，她們的身體可以引發淫慾。
所謂『觸身』，是指（男女）共處一處。
所謂『手』，是指從手腕到手指的部分。
所謂『臂』，是指從手腕到肩膀的部分。
所謂『發』，包括頭髮、若劫貝（一種柔軟的毛織品）、毳納（一種粗糙的毛織品）、頭髾（額前的短髮）。
所謂『一一身份』，是指眼睛、耳朵、鼻子等身體的各個部分。
在這些（行為）中，構成犯戒的行為有九種：向上摩擦、向下摩擦、擁抱、抓握、牽拉、推搡、舉起、放下、摩擦大小便處。
如果比丘因強烈的慾望而心生變動，觸控沒有穿衣服的女人的頭部，構成僧伽婆尸沙（僧殘罪）。如果摩擦面部、咽喉、胸部、腹部、肋部、脊背、肚臍、腰部、大小便處、大腿、膝蓋、脛骨，構成僧伽婆尸沙。像這樣，擁抱、抓握、牽拉、推搡、舉起、放下、摩擦大小便處，也同樣構成僧伽婆尸沙。
如果比丘從地上抱起沒有穿衣服的女人，放到土堆上；從土堆上放到矮床上；從矮床上放到單人床上；從單人床上放到大床上；從大床上放到轎子上；從轎子上放到車上；從車上放到馬上；從馬上放到象上；從象上放到堂上；從堂上乃至從低處放到稍高處，構成僧伽婆尸沙。
如果比丘因強烈的慾望而心生變動，從堂上抱起沒有穿衣服的女人，放到象上；從象上放到馬上；從馬上放到車上；從車上放到轎子上；從轎子上放到大床上；從大床上放到單人床上；從單人床上放到矮床上；從矮床上放到土堆上；從土堆上放到地上，乃至從稍高處放到低處，構成僧伽婆尸沙。
如果比丘因強烈的慾望而心生變動，上...
【English Translation】 English version That which is called 'changed mind' is also called 'greedy mind,' 'tainted mind,' 'attached mind.' However, there are also instances of 'changed mind' that are not intense desires, nor are they 'greedy mind,' 'tainted mind,' or 'attached mind,' such as in the case of madmen, those with deranged minds, or those whose minds are damaged by illness. Their 'changed mind' is not an intense desire, 'tainted mind,' or 'attached mind.'
The term 'woman' refers to those who are large, medium, or small, virgins or non-virgins, whose bodies can arouse lust.
The term 'touching the body' refers to (men and women) being in the same place.
The term 'hand' refers to the part from the wrist to the fingers.
The term 'arm' refers to the part from the wrist to the shoulder.
The term 'hair' includes head hair, rokabba (a soft woolen fabric), kenna (a coarse woolen fabric), and head bangs (short hair on the forehead).
The term 'each part of the body' refers to the various parts of the body such as the eyes, ears, and nose.
Among these (actions), there are nine types of actions that constitute an offense: rubbing upwards, rubbing downwards, embracing, grasping, pulling, pushing, lifting up, putting down, and rubbing the area of the genitals and anus.
If a Bhikkhu, with a mind changed by intense desire, touches the head of a naked woman, it constitutes a Sanghadisesa (an offense requiring a meeting of the Sangha). If he rubs her face, throat, chest, abdomen, ribs, back, navel, waist, genitals and anus, thighs, knees, shins, it constitutes a Sanghadisesa. Likewise, embracing, grasping, pulling, pushing, lifting up, putting down, and rubbing the area of the genitals and anus also constitute a Sanghadisesa.
If a Bhikkhu lifts up a naked woman from the ground and places her on a mound of earth; from the mound of earth onto a low bed; from the low bed onto a single bed; from the single bed onto a large bed; from the large bed onto a palanquin; from the palanquin onto a cart; from the cart onto a horse; from the horse onto an elephant; from the elephant onto a hall; from the hall, even from a low place to a slightly higher place, it constitutes a Sanghadisesa.
If a Bhikkhu, with a mind changed by intense desire, lifts up a naked woman from a hall and places her on an elephant; from the elephant onto a horse; from the horse onto a cart; from the cart onto a palanquin; from the palanquin onto a large bed; from the large bed onto a single bed; from the single bed onto a low bed; from the low bed onto a mound of earth; from the mound of earth onto the ground, even from a slightly higher place to a lower place, it constitutes a Sanghadisesa.
If a Bhikkhu, with a mind changed by intense desire,...
下摩觸有衣女人頭，偷蘭遮。若摩面、咽、胸、肩、腹、肋、脊、臍、腰、大小便處、髀、膝、𨄔，偷蘭遮。如是抱、捉、牽、推舉、下摩大小便處偷蘭遮。
若比丘欲盛變心，從地舉有衣女人著土埵上，乃至小高處舉著小下處，偷蘭遮。
若女人慾盛變心，上下摩觸無衣比丘頭，比丘有欲心，身動受細滑，僧伽婆尸沙。若摩面、咽、胸腹、肋、脊、臍、腰、大小便處、髀、膝𨄔，比丘有欲心，身動受細滑，僧伽婆尸沙。如是抱捉牽推舉下摩大小便處，比丘有欲心，身動受細滑，僧伽婆尸沙。
若女人慾盛變心，從地舉無衣比丘著土埵上，乃至小下處舉著小高處，比丘有欲心，身動受是細滑，僧伽婆尸沙。
若女人淫慾盛變心，從堂上舉無衣比丘著象上，乃至小高處舉著小下處，比丘有欲心，身動受細滑，僧伽婆尸沙。
若女人慾盛變心，上下摩觸有衣比丘頭，比丘有欲心，身動受細滑，偷蘭遮。若摩面咽胸脊、腹肋臍腰、大小便處、髀膝𨄔，比丘有欲心，身動受細滑，偷蘭遮。如是抱捉牽推舉下、摩大小便處，比丘有欲心，身動受細滑，偷蘭遮。
若女人慾盛變心，從地舉有衣比丘著土埵上，乃至小下處舉著小高處，比丘有欲心，身動受細滑，偷蘭遮。
若女人慾盛變
【現代漢語翻譯】 現代漢語譯本 如果比丘觸控有穿衣服的女人的頭部，犯偷蘭遮罪（Thullaccaya，一種較輕的罪名）。如果觸控面部、咽喉、胸部、肩膀、腹部、肋骨、脊背、肚臍、腰部、大小便處、大腿、膝蓋、踝骨，犯偷蘭遮罪。像這樣擁抱、抓握、拉、推、舉起、向下觸控大小便處，犯偷蘭遮罪。 如果比丘慾念熾盛，從地上抱起穿衣服的女人放到土堆上，乃至從較低的地方抱起放到稍高的地方，犯偷蘭遮罪。 如果女人慾念熾盛，上下觸控沒有穿衣服的比丘的頭部，比丘生起欲心，身體因細微的滑膩感而有所反應，犯僧伽婆尸沙罪（Sanghavasesa，一種較重的罪名）。如果觸控面部、咽喉、胸部、腹部、肋骨、脊背、肚臍、腰部、大小便處、大腿、膝蓋、踝骨，比丘生起欲心，身體因細微的滑膩感而有所反應，犯僧伽婆尸沙罪。像這樣擁抱、抓握、拉、推、舉起、向下觸控大小便處，比丘生起欲心，身體因細微的滑膩感而有所反應，犯僧伽婆尸沙罪。 如果女人慾念熾盛，從地上抱起沒有穿衣服的比丘放到土堆上，乃至從較低的地方抱起放到稍高的地方，比丘生起欲心，身體因細微的滑膩感而有所反應，犯僧伽婆尸沙罪。 如果女人淫慾熾盛，從堂上抱起沒有穿衣服的比丘放到象背上，乃至從稍高的地方抱起放到稍低的地方，比丘生起欲心，身體因細微的滑膩感而有所反應，犯僧伽婆尸沙罪。 如果女人慾念熾盛，上下觸控穿衣服的比丘的頭部，比丘生起欲心，身體因細微的滑膩感而有所反應，犯偷蘭遮罪。如果觸控面部、咽喉、胸部、脊背、腹部、肋骨、肚臍、腰部、大小便處、大腿、膝蓋、踝骨，比丘生起欲心，身體因細微的滑膩感而有所反應，犯偷蘭遮罪。像這樣擁抱、抓握、拉、推、舉起、向下觸控大小便處，比丘生起欲心，身體因細微的滑膩感而有所反應，犯偷蘭遮罪。 如果女人慾念熾盛，從地上抱起穿衣服的比丘放到土堆上，乃至從較低的地方抱起放到稍高的地方，比丘生起欲心，身體因細微的滑膩感而有所反應，犯偷蘭遮罪。 如果女人慾念熾盛
【English Translation】 English version If a bhikkhu (monk) touches the head of a woman wearing clothes, it is a Thullaccaya (a minor offense). If he touches her face, throat, chest, shoulders, abdomen, ribs, back, navel, waist, the area of urination and defecation, thighs, knees, or ankles, it is a Thullaccaya. Likewise, if he embraces, grabs, pulls, pushes, lifts, or touches the area of urination and defecation downwards, it is a Thullaccaya. If a bhikkhu's desire is aroused and he lifts a woman wearing clothes from the ground and places her on a mound of earth, or lifts her from a lower place to a slightly higher place, it is a Thullaccaya. If a woman's desire is aroused and she touches the head of a bhikkhu who is not wearing clothes, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Sanghavasesa (a major offense). If she touches his face, throat, chest, abdomen, ribs, back, navel, waist, the area of urination and defecation, thighs, knees, or ankles, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Sanghavasesa. Likewise, if she embraces, grabs, pulls, pushes, lifts, or touches the area of urination and defecation downwards, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Sanghavasesa. If a woman's desire is aroused and she lifts a bhikkhu who is not wearing clothes from the ground and places him on a mound of earth, or lifts him from a lower place to a slightly higher place, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Sanghavasesa. If a woman's lust is aroused and she lifts a bhikkhu who is not wearing clothes from a hall and places him on an elephant, or lifts him from a higher place to a slightly lower place, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Sanghavasesa. If a woman's desire is aroused and she touches the head of a bhikkhu who is wearing clothes, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Thullaccaya. If she touches his face, throat, chest, back, abdomen, ribs, navel, waist, the area of urination and defecation, thighs, knees, or ankles, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Thullaccaya. Likewise, if she embraces, grabs, pulls, pushes, lifts, or touches the area of urination and defecation downwards, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Thullaccaya. If a woman's desire is aroused and she lifts a bhikkhu who is wearing clothes from the ground and places him on a mound of earth, or lifts him from a lower place to a slightly higher place, and the bhikkhu has lustful thoughts, and his body reacts to the subtle smoothness, it is a Thullaccaya. If a woman's desire is aroused
心，從堂上舉有衣比丘著象上乃至小高處著小下處，比丘有欲心，身動受細滑，偷蘭遮。
若一比丘摩一女人，僧伽婆尸沙。若一比丘摩二、三、四女，僧伽婆尸沙。若二比丘摩二、三、四、一女人，僧伽婆尸沙。若三比丘摩三、四、一、二女人，僧伽婆尸沙。若四比丘摩四、一、二、三女人，僧伽婆尸沙。
女人所，女人想摩，僧伽婆尸沙。女人所，男想、黃門想、二根想摩，僧伽婆尸沙。男所，男想、黃門想、二根想、女人想摩，偷蘭遮。黃門所，黃門想、二根想、女想、男想摩，偷蘭遮。二根所，二根想、女想、男想、黃門想摩，偷蘭遮。若是事，人女邊，僧伽婆尸沙。即是事，非人女邊，偷蘭遮。若是事，人女邊，偷蘭遮。即是事，非人女邊，突吉羅。
若母想、姊妹想、女想摩觸女身，不犯。
若救火難、水難、刀難、若墮高處、惡蟲難、惡鬼難，不犯。
若無染心觸，不犯。(二事竟)。
佛在舍衛國。爾時長老迦留陀夷，晨朝時到著衣持缽入城乞食。食已還房，取戶鉤在門間立，作如是念：「若有女人慾來看者，我當示諸房處。」爾時迦留陀夷遙見諸女，便言：「姊妹來，我當示汝諸房舍處。」少多示已，將至自房作不凈惡語。是諸女中有喜者默然，不喜者出外
【現代漢語翻譯】 現代漢語譯本：如果一個比丘，從僧房高處看到有穿衣服的比丘站在象背上，乃至站在稍低的地方，如果這個比丘生起淫慾之心，身體感受到細微的滑膩觸感，犯偷蘭遮罪（Thullaccaya）。 如果一個比丘觸控一個女人，犯僧伽婆尸沙罪（Sanghadisesa）。如果一個比丘觸控二、三、四個女人，犯僧伽婆尸沙罪。如果兩個比丘觸控二、三、四、一個女人，犯僧伽婆尸沙罪。如果三個比丘觸控三、四、一、二個女人，犯僧伽婆尸沙罪。如果四個比丘觸控四、一、二、三個女人，犯僧伽婆尸沙罪。 在女人處所，心中想是女人而觸控，犯僧伽婆尸沙罪。在女人處所，心中想是男人、黃門（Pandaka，無性之人）、二根人（ उभयव्यञ्जन， उभतो व्यञ्जन，Hermaphrodite）而觸控，犯僧伽婆尸沙罪。在男人處所，心中想是男人、黃門、二根人、女人而觸控，犯偷蘭遮罪。在黃門處所，心中想是黃門、二根人、女人、男人而觸控，犯偷蘭遮罪。在二根人處所，心中想是二根人、女人、男人、黃門而觸控，犯偷蘭遮罪。如果是人女，犯僧伽婆尸沙罪。如果是非人女，犯偷蘭遮罪。如果是人女，犯偷蘭遮罪。如果是非人女，犯突吉羅罪（Dukkata）。 如果作母親想、姐妹想、女兒想而觸控女人身體，不犯戒。 如果爲了救火災、水災、刀兵之災，或者從高處墜落、躲避惡蟲之災、惡鬼之災，不犯戒。 如果沒有染污之心而觸控，不犯戒。（二事完畢）。 佛陀住在舍衛國（Savatthi）。當時，長老迦留陀夷（Kaludayi），早晨穿好衣服，拿著缽進入城中乞食。乞食完畢回到住所，把門鉤掛在門上，站在那裡想：『如果有女人想來看，我就給她們指點房間的位置。』當時，迦留陀夷遠遠地看見一些女人，就說：『姐妹們來，我給你們指點各個房間的位置。』指點了一些房間后，把她們帶到自己的房間，說一些不凈的惡語。這些女人中，有喜歡的就沉默不語，不喜歡的就走出屋外。
【English Translation】 English version: If a bhikkhu (monk), from a high place in the monastery, sees a bhikkhu wearing robes standing on an elephant, or even standing in a slightly lower place, and if that bhikkhu develops lustful thoughts and his body experiences subtle, smooth sensations, he commits a Thullaccaya (serious offense). If a bhikkhu touches a woman, he commits a Sanghadisesa (formal meeting offense). If a bhikkhu touches two, three, or four women, he commits a Sanghadisesa. If two bhikkhus touch two, three, four, or one woman, they commit a Sanghadisesa. If three bhikkhus touch three, four, one, or two women, they commit a Sanghadisesa. If four bhikkhus touch four, one, two, or three women, they commit a Sanghadisesa. In a woman's place, thinking of her as a woman and touching her, he commits a Sanghadisesa. In a woman's place, thinking of her as a man, a Pandaka (one without gender), or an उभयव्यञ्जन ( उभतो व्यञ्जन, Hermaphrodite, one with two genders) and touching her, he commits a Sanghadisesa. In a man's place, thinking of him as a man, a Pandaka, an उभयव्यञ्जन, or a woman and touching him, he commits a Thullaccaya. In a Pandaka's place, thinking of him as a Pandaka, an उभयव्यञ्जन, a woman, or a man and touching him, he commits a Thullaccaya. In an उभयव्यञ्जन's place, thinking of him as an उभयव्यञ्जन, a woman, a man, or a Pandaka and touching him, he commits a Thullaccaya. If it is a human woman, he commits a Sanghadisesa. If it is a non-human woman, he commits a Thullaccaya. If it is a human woman, he commits a Thullaccaya. If it is a non-human woman, he commits a Dukkata (minor offense). If he touches a woman's body thinking of her as his mother, sister, or daughter, he does not commit an offense. If it is to save her from fire, flood, or a weapon, or if she is falling from a high place, or to protect her from dangerous insects or evil spirits, he does not commit an offense. If he touches without lustful intent, he does not commit an offense. (End of two matters). The Buddha was residing in Savatthi (舍衛國). At that time, the elder Kaludayi (迦留陀夷), in the morning, having dressed and taken his bowl, entered the city to beg for food. After eating, he returned to his dwelling, placed the door hook in the doorway, and stood there thinking: 'If any women wish to come and see, I will show them the location of the rooms.' At that time, Kaludayi saw some women from afar and said: 'Sisters, come, I will show you the location of the various rooms.' After showing them some rooms, he led them to his own room and spoke impure and evil words. Among these women, those who were pleased remained silent, while those who were displeased went outside.
語諸比丘：「大德法應爾耶？此安隱處更有恐怖。」諸比丘言：「云何安隱處更有恐怖？」諸女廣說上事。諸比丘言：「如汝所說。」時諸比丘以種種因緣，為眾女說法示教利喜，頭面禮足還去。不久諸比丘以是因緣向佛廣說，佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責迦留陀夷：「汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝癡人，不知我以種種因緣呵責諸欲欲想，種種因緣稱讚離欲、除滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃至起欲恚癡、結縛根本、不凈惡業？」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘欲盛變心，在女人前作不凈惡語，隨淫慾法說者，僧伽婆尸沙。」
不凈惡語者，隨波羅夷、隨僧伽婆尸沙事，雖一切罪皆名為惡，但此是重罪因緣故，名為惡語。
隨淫慾法者，二身共會。
說者，如年少男女，淫慾盛故，具說惡語。
是中犯者有九種：贊、毀、乞、愿、問、反問、辦、教、罵。
贊者，比丘在女人前讚歎三瘡門形色端正、不大、不小、不粗、不細乃至百語，一一語中，僧伽婆尸沙。
毀者，比丘在女人前毀呰三瘡門形色不
【現代漢語翻譯】 現代漢語譯本：佛陀對比丘們說：『各位尊敬的比丘，難道佛法是這樣的嗎？這本應是安穩的地方，怎麼反而有恐怖呢？』比丘們問道：『怎麼說安穩的地方反而有恐怖呢？』那些女子詳細地講述了之前發生的事情。比丘們說：『正如你們所說的那樣。』當時，比丘們用各種因緣，為眾女子說法，開示教導，令她們歡喜，然後頂禮告辭離去。不久，比丘們因為這件事向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷（Kaludayi，人名）：『你真的做了這樣的事嗎？』迦留陀夷回答說：『確實做了，世尊！』佛陀用各種因緣呵責迦留陀夷：『你所做的事不是沙門（Sramana，出家修行者）應有的行為，不符合正道，不是清凈的修行，不是出家之人應該做的。你這個愚癡的人，難道不知道我用各種因緣呵責各種慾望和慾念，用各種因緣稱讚遠離慾望、消除慾望的熾熱嗎？我經常說法教導人們遠離慾望，你尚且不應該生起慾念，更何況是生起貪慾、嗔恚、愚癡，成為結縛的根本，造下不清凈的惡業呢？』佛陀用各種因緣呵責之後，對比丘們說：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘慾火熾盛，心生變動，在女人面前說不清凈的惡語，隨順淫慾之法而說，犯者處僧伽婆尸沙（Samghavasisa，僧殘罪）。』 不清凈惡語，是指隨順波羅夷（Parajika，斷頭罪）、隨順僧伽婆尸沙（Samghavasisa，僧殘罪）的事情。雖然一切罪都可稱為惡，但這裡特指會導致重罪的因緣，所以稱為惡語。 隨順淫慾之法，是指男女二身交合。 說者，是指像年輕男女一樣，因為淫慾熾盛，而詳細地說出污穢的言語。 在這條戒律中，有九種犯戒的情況：贊、毀、乞、愿、問、反問、辦、教、罵。 贊，是指比丘在女人面前讚歎三處瘡口的形狀顏色端正、不大、不小、不粗、不細，乃至說一百句話，每一句話都犯僧伽婆尸沙（Samghavasisa，僧殘罪）。 毀，是指比丘在女人面前譭謗三處瘡口的形狀顏色不好。
【English Translation】 English version: The Buddha said to the Bhikkhus (monks): 'Venerable Bhikkhus, is this how the Dharma (teachings) should be? This place should be a place of safety, yet there is terror.' The Bhikkhus asked: 'How is it that a place of safety has terror?' The women explained the previous events in detail. The Bhikkhus said: 'As you have said.' At that time, the Bhikkhus used various reasons to preach the Dharma to the women, instructing and teaching them, making them happy, and then bowed and took their leave. Soon after, the Bhikkhus reported this matter to the Buddha in detail. The Buddha, because of this matter, gathered the Sangha (monastic community) of Bhikkhus, and knowingly asked Kaludayi (name of a person): 'Did you really do such a thing?' Kaludayi replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked Kaludayi with various reasons: 'What you have done is not the conduct of a Sramana (wandering ascetic), it does not accord with the path, it is not pure practice, it is not what a renunciant should do. You foolish man, do you not know that I have rebuked various desires and lustful thoughts with various reasons, and praised the abandoning of desires and the extinguishing of the heat of desire with various reasons? I often preach the Dharma to teach people to abandon desires, you should not even give rise to lustful thoughts, let alone give rise to greed, hatred, and delusion, becoming the root of bondage, and creating impure and evil karma?' After rebuking him with various reasons, the Buddha said to the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu's lust is strong and his mind changes, and he speaks impure and evil words in front of a woman, speaking in accordance with the law of lust, he commits a Samghavasisa (offense requiring formal meeting of the Sangha for absolution).' 'Impure and evil words' refers to matters pertaining to Parajika (defeat, expulsion offense) and Samghavasisa (offense requiring formal meeting of the Sangha for absolution). Although all sins can be called evil, this specifically refers to the cause of serious offenses, hence it is called evil words. 'In accordance with the law of lust' refers to the union of two bodies. 'Speaking' refers to, like young men and women, because of strong lust, speaking filthy words in detail. In this precept, there are nine types of offenses: praising, criticizing, begging, wishing, asking, questioning back, arranging, instructing, and scolding. 'Praising' refers to a Bhikkhu praising the shape and color of the three vulvar orifices in front of a woman as being upright, not big, not small, not coarse, not fine, even saying a hundred words, each word constitutes a Samghavasisa (offense requiring formal meeting of the Sangha for absolution). 'Criticizing' refers to a Bhikkhu criticizing the shape and color of the three vulvar orifices in front of a woman as being bad.
好、或大、或小、或粗、或細乃至百語，一一語中，僧伽婆尸沙。
乞者，比丘在女人前乞言：「汝三瘡門中隨意與我，我於三瘡門中隨汝意作。」乃至百語，一一語中，僧伽婆尸沙。
愿者，比丘在女人前愿言：「若人得汝三瘡門者，是福德樂人。汝能三瘡門中隨汝意作。」乃至百語，一一語中，僧伽婆尸沙。
問者，比丘問女人言：「汝夫三瘡門中幾種作？幾時作？」乃至百語，一一語中，僧伽婆尸沙。
反問者，比丘問女人言：「汝夫於三瘡門中不如是作耶？」乃至百語，一一語中，僧伽婆尸沙。
辦者，比丘在女人前言：「我辦酒食、槃案、華香、瓔珞、末香、涂香、敷好床褥。汝若來者，我於三瘡門中隨汝意作。」乃至百語，一一語中，僧伽婆尸沙。
教者，比丘教女人言：「汝三瘡門中隨意與男子者，則為男子所愛。」乃至百語，一一語中，僧伽婆尸沙。
罵者，比丘罵女人有二種：粗罵、細罵，乃至百語，一一語中，僧伽婆尸沙。
若女人在比丘前贊三瘡門，形色端正乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前毀呰三瘡門，形色不好乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
【現代漢語翻譯】 現代漢語譯本 好、或大、或小、或粗、或細，乃至百語，每一句話中，都構成僧伽婆尸沙（Sanghavasesa，僧團殘罪）。
乞求者，如果比丘在女人面前乞求說：『你三個瘡口（指女性生殖器官）中隨意給我，我在這三個瘡口中隨你意願行事。』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
願望者，如果比丘在女人面前表達願望說：『如果有人能得到你這三個瘡口，那真是個有福德快樂的人。你能在這三個瘡口中隨你意願行事。』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
詢問者，如果比丘問女人說：『你丈夫在這三個瘡口中怎麼做？什麼時候做？』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
反問者，如果比丘問女人說：『你丈夫在這三個瘡口中不是那樣做的嗎？』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
預備者，如果比丘在女人面前說：『我準備了酒食、盤子、華麗的香、瓔珞、末香、涂香、鋪設好的床褥。你如果來，我在這三個瘡口中隨你意願行事。』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
教唆者，如果比丘教唆女人說：『你在三個瘡口中隨意給男子，就會被男子所愛。』乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
辱罵者，如果比丘辱罵女人，有兩種：粗俗的辱罵、細微的辱罵，乃至說一百句話，每一句話中，都構成僧伽婆尸沙。
如果女人在比丘面前讚美三個瘡口，說它們形狀顏色端正，乃至說一百句話，這時比丘隨順她的心意，說出或多或少的話，每一句話中，都構成僧伽婆尸沙。
如果女人在比丘面前詆譭三個瘡口，說它們形狀顏色不好，乃至說一百句話，這時比丘隨順她的心意，說出或多或少的話，每一句話中，都構成僧伽婆尸沙。
【English Translation】 English version Good, or large, or small, or coarse, or fine, even a hundred words, in each and every word, it constitutes a Sanghavasesa (Sanghavasesa, a type of formal meeting of the Sangha).
The beggar: If a Bhikkhu begs before a woman, saying: 'Give me at will from your three wound-gates (referring to female genitalia), and I will do as you please in the three wound-gates.' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The wisher: If a Bhikkhu expresses a wish before a woman, saying: 'If someone were to obtain your three wound-gates, that would be a blessed and joyful person. You can do as you please in the three wound-gates.' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The questioner: If a Bhikkhu asks a woman, saying: 'How does your husband act in the three wound-gates? When does he act?' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The counter-questioner: If a Bhikkhu asks a woman, saying: 'Does your husband not act in the three wound-gates in such a way?' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The preparer: If a Bhikkhu says before a woman: 'I have prepared wine and food, dishes, flowers and incense, necklaces, powdered perfume, scented ointment, and a well-laid bed. If you come, I will do as you please in the three wound-gates.' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The instructor: If a Bhikkhu instructs a woman, saying: 'If you give at will in your three wound-gates to a man, then you will be loved by the man.' Even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
The abuser: If a Bhikkhu abuses a woman in two ways: coarse abuse and subtle abuse, even up to a hundred words, in each and every word, it constitutes a Sanghavasesa.
If a woman praises the three wound-gates before a Bhikkhu, saying that their shape and color are beautiful, even up to a hundred words, and the Bhikkhu, in accordance with her mind, utters a few or many words, in each and every word, it constitutes a Sanghavasesa.
If a woman disparages the three wound-gates before a Bhikkhu, saying that their shape and color are not good, even up to a hundred words, and the Bhikkhu, in accordance with her mind, utters a few or many words, in each and every word, it constitutes a Sanghavasesa.
若女人在比丘前乞：「三瘡門中隨我意作，我隨汝意與。」乃至百語，是中比丘隨順其心，少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前愿言：「若人得我三瘡門者，是福德樂人，我能隨意與。」乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前問言：「汝於三瘡門中，能幾種作？幾時作？」乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前反問言：「汝於三瘡門中不如是作耶？」乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前言：「我辦酒食、盤案、香華、瓔珞、末香、涂香、敷好床褥，汝能來者，三瘡門中隨汝意與。」乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前教言：「汝能三瘡門中隨意作者，則為女人所愛。」乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若女人在比丘前罵是比丘，粗罵、細罵乃至百語，是中比丘隨順其心少多語出，一一語中，僧伽婆尸沙。
若一比丘向一女人，不凈惡語，一僧伽婆尸沙。若一比丘向二、三、四女人，不凈惡語，僧伽婆尸沙。若二比丘向二三四一女人，
【現代漢語翻譯】 現代漢語譯本 如果一個女人在比丘（bhikkhu，佛教僧侶）面前請求說：『在我的三個不凈之處，你可以隨意行事，我會按照你的意願給予。』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙（saṃghāvaśeṣa，一種僅次於波羅夷的重罪）。 如果一個女人在比丘面前表達願望說：『如果有人能得到我的三個不凈之處，那將是有福德和快樂的人，我能隨意給予。』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個女人在比丘面前提問說：『你對我的三個不凈之處，能做幾種行為？能做多久？』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個女人在比丘面前反問說：『你對我的三個不凈之處，難道不是那樣做的嗎？』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個女人在比丘面前說：『我準備了酒食、盤案、香花、瓔珞（yīngluò，項鍊）、末香（mòxiāng，磨成粉末的香）、涂香（túxiāng，塗抹身體的香）、鋪設好的床褥，如果你能來，在我的三個不凈之處，你可以隨意行事。』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個女人在比丘面前教唆說：『如果你能在我的三個不凈之處隨意行事，就會被女人所愛。』甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個女人在比丘面前辱罵這個比丘，粗魯地辱罵、細緻地辱罵，甚至說一百句話，如果這個比丘順應她的心意，說出哪怕一點點話，每一句話都構成僧伽婆尸沙。 如果一個比丘對一個女人說不凈的惡語，構成一個僧伽婆尸沙。如果一個比丘對兩、三、四個女人說不凈的惡語，構成僧伽婆尸沙。如果兩個比丘對兩、三、四、一個女人說...
【English Translation】 English version If a woman begs before a bhikkhu (Buddhist monk): 'Do as you please in my three impure orifices, and I will give according to your wishes,' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa (a serious offense second only to pārājika). If a woman expresses a wish before a bhikkhu, saying: 'If someone could obtain my three impure orifices, that would be a person of merit and happiness, and I could give as they please,' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If a woman asks before a bhikkhu, saying: 'In my three impure orifices, how many kinds of acts can you do? How long can you do them?' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If a woman retorts before a bhikkhu, saying: 'Do you not act in that way in my three impure orifices?' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If a woman says before a bhikkhu: 'I have prepared wine and food, trays and tables, fragrant flowers, necklaces (yīngluò), powdered incense (mòxiāng), scented ointment (túxiāng), and well-laid bedding. If you can come, you may do as you please in my three impure orifices,' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If a woman instructs before a bhikkhu, saying: 'If you can do as you please in my three impure orifices, you will be loved by women,' even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If a woman curses this bhikkhu before him, cursing coarsely, cursing subtly, even up to a hundred words, if the bhikkhu complies with her mind and utters even a little, each word constitutes a saṃghāvaśeṣa. If one bhikkhu speaks impure and evil words to one woman, it constitutes one saṃghāvaśeṣa. If one bhikkhu speaks impure and evil words to two, three, or four women, it constitutes saṃghāvaśeṣa. If two bhikkhus speak to two, three, four, or one woman...
不凈惡語，僧伽婆尸沙。若三比丘向三四一二女人，不凈惡語，僧伽婆尸沙。若四比丘向四一二、三女人，不凈惡語，僧伽婆尸沙。
若比丘，女人所，女人想，不凈惡語，僧伽婆尸沙。女人所，男想、黃門想、二根想，不凈惡語，僧伽婆尸沙。男所，男想、黃門想、二根想、女想，不凈惡語，偷蘭遮。黃門所，黃門想、二根想、女想、男想，不凈惡語，偷蘭遮。二根所，男想、女想、黃門想、二根想，不凈惡語，偷蘭遮。若是事人女邊，僧伽婆尸沙，即是事非人女邊，偷蘭遮。若是事人女邊，偷蘭遮，即是事，非人女邊，突吉羅。(三事竟)。
佛在舍衛國。爾時長老迦留陀夷，晨朝時到著衣持缽入城乞食。食已還自房，持戶鉤在門間立，作如是念：「若有女人慾來僧坊看房舍者，我當示諸房處。」爾時迦留陀夷遙見眾女來，便言：「姊妹！我當示汝諸房舍處。」少多示已，將至自房，向女人讚嘆淫慾以身供養。是眾女中有喜者默然，不喜者出外語諸比丘：「大德！法應爾耶？此安隱處更有恐怖。」諸比丘言：「云何安隱處更有恐怖？」諸女人廣說上事，諸比丘言：「如汝所說。」時諸比丘以種種因緣，與眾女說法示教利喜，頭面禮足還去。不久諸比丘以是因緣向佛廣說，佛以是事集比丘僧，知而故問
【現代漢語翻譯】 現代漢語譯本：
以不清凈的惡語調戲婦女，觸犯僧伽婆尸沙罪。如果有三個比丘對三個、四個、一個或兩個女人說不清凈的惡語，觸犯僧伽婆尸沙罪。如果有四個比丘對四個、一個、兩個或三個女人說不清凈的惡語，觸犯僧伽婆尸沙罪。
如果比丘面對女人，心中想的是女人，說了不清凈的惡語，觸犯僧伽婆尸沙罪。如果面對女人，心中想的是男人、黃門（指無性生殖能力的人）、二根（指同時具有男女兩性性器官的人），說了不清凈的惡語，觸犯僧伽婆尸沙罪。如果面對男人，心中想的是男人、黃門、二根、女人，說了不清凈的惡語，觸犯偷蘭遮罪。如果面對黃門，心中想的是黃門、二根、女人、男人，說了不清凈的惡語，觸犯偷蘭遮罪。如果面對二根人，心中想的是男人、女人、黃門、二根人，說了不清凈的惡語，觸犯偷蘭遮罪。如果是對真人婦女說了不清凈的惡語，觸犯僧伽婆尸沙罪；如果不是真人婦女說了不清凈的惡語，觸犯偷蘭遮罪。如果是對真人婦女說了不清凈的惡語，觸犯偷蘭遮罪；如果不是真人婦女說了不清凈的惡語，觸犯突吉羅罪。（以上三種情況結束）。
佛陀在舍衛國的時候。當時，長老迦留陀夷（Kāludāyi，人名）早上穿好衣服，拿著缽進入城中乞食。乞食完畢后回到自己的住所，用門鉤鉤住門，站在那裡想：『如果有女人想來僧伽的住所參觀房屋，我應當向她們展示各個房間。』當時，迦留陀夷遠遠地看見一群女人走來，便說：『姐妹們！我應當向你們展示各個房間。』他或多或少地展示了一些房間后，將她們帶到自己的房間，向女人們讚歎淫慾，並想以身體供養她們。這些女人中，有的聽了很高興保持沉默，有的不高興就出去告訴其他比丘：『大德！法應該是這樣的嗎？這個安穩的地方竟然還有恐怖。』比丘們問：『為什麼安穩的地方還有恐怖？』女人們詳細地說了剛才發生的事情，比丘們說：『正如你們所說的那樣。』當時，比丘們用種種因緣，為女人們說法，開示教導，使她們受益和歡喜，女人們頂禮比丘們的雙足后離開了。不久，比丘們因為這件事向佛陀詳細稟告，佛陀因為這件事召集了比丘僧眾，明知故問。
【English Translation】 English version:
Uttering impure and malicious words to women constitutes a Saṅghādisesa (a type of offense requiring a meeting of the Saṅgha for absolution). If three bhikkhus (monks) utter impure and malicious words to three, four, one, or two women, it is a Saṅghādisesa. If four bhikkhus utter impure and malicious words to four, one, two, or three women, it is a Saṅghādisesa.
If a bhikkhu, in the presence of a woman, thinking of her as a woman, utters impure and malicious words, it is a Saṅghādisesa. If in the presence of a woman, thinking of her as a man, a eunuch (a person without reproductive ability), or a hermaphrodite (a person with both male and female sexual organs), he utters impure and malicious words, it is a Saṅghādisesa. If in the presence of a man, thinking of him as a man, a eunuch, a hermaphrodite, or a woman, he utters impure and malicious words, it is a Thullaccaya (a lesser offense). If in the presence of a eunuch, thinking of him as a eunuch, a hermaphrodite, a woman, or a man, he utters impure and malicious words, it is a Thullaccaya. If in the presence of a hermaphrodite, thinking of him as a man, a woman, a eunuch, or a hermaphrodite, he utters impure and malicious words, it is a Thullaccaya. If it is a real woman to whom impure and malicious words are spoken, it is a Saṅghādisesa; if it is not a real woman, it is a Thullaccaya. If it is a real woman to whom impure and malicious words are spoken, it is a Thullaccaya; if it is not a real woman, it is a Dukkata (a minor offense). (End of the three cases).
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the elder Kāludāyi (name of a person), in the morning, put on his robes, took his bowl, and entered the city to beg for food. After eating, he returned to his dwelling, placed the door hook in the door, and stood there thinking: 『If there are women who wish to come to the Saṅgha's residence to see the buildings, I should show them the various rooms.』 At that time, Kāludāyi saw a group of women coming from afar, and said: 『Sisters! I should show you the various rooms.』 After showing them some of the rooms, he led them to his own room, praised sensual desire to the women, and intended to offer himself to them. Among these women, some were pleased and remained silent, while others were displeased and went out to tell the other bhikkhus: 『Venerable sirs! Is this how the Dharma (the teachings of the Buddha) should be? This place of safety is now filled with terror.』 The bhikkhus asked: 『Why is this place of safety filled with terror?』 The women explained in detail what had happened, and the bhikkhus said: 『It is as you say.』 At that time, the bhikkhus, using various reasons and causes, taught the Dharma to the women, instructing and benefiting them, and making them happy. The women bowed at the feet of the bhikkhus and left. Soon after, the bhikkhus reported this matter in detail to the Buddha, and the Buddha, knowing the matter, gathered the Saṅgha of bhikkhus and asked, knowing full well what had happened.
迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝癡人！不知我以種種因緣呵欲欲想，種種因緣讚歎離欲、除滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡、結縛根本、不凈惡業？」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘欲盛變心，在女人前讚歎以身供養，作如是言：『汝能以身供養我等持戒行善梵行人者，諸供養中第一供養。』僧伽婆尸沙。」
以身供養者，比丘語女言：「汝能以身作淫慾供養者，諸供養中第一供養。」
持戒者，大戒律法盡能受持。
行善者，正見忍辱故。
梵行者，二身不共會故。
是中犯者，有九種，謂上、大、勝、巧、善、妙、福、好、快。
上者，若比丘語女人言：「汝能以身作淫慾供養我等持戒人者，諸供養中是上供養。」僧伽婆尸沙。
若語女人言：「汝能以身作淫慾供養行善人者，是上供養。」僧伽婆尸沙。
若語女人言：「汝能以身作淫慾供養梵行人者，是上供養。」僧伽婆尸沙。
若語女人言：「汝能以身供養持戒行善人、持戒梵行人、行善梵行人、持戒行善梵
【現代漢語翻譯】 現代漢語譯本： 迦留陀夷（Kālodāyin，人名）問：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵斥他：『你所做的事不是沙門（Śrāmaṇa，出家修行者）應有的行為，不符合修道的規範，不清凈。出家之人不應該做這種事。你這愚癡的人！難道不知道我用各種因緣來告誡人們捨棄對慾望的貪求，用各種因緣來讚歎遠離慾望、消除慾望的熾熱嗎？我經常說法教導人們遠離慾望，你尚且不應該生起（淫慾的）心，更何況是做出產生慾望、嗔恚、愚癡，結成束縛的根本，不清凈的惡業呢？』佛陀用各種因緣呵斥之後，告訴眾比丘（bhikkhu，出家男子）：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘因情慾旺盛而心神不定，在女人面前讚歎用身體供養的行為，說這樣的話：『你如果能用身體來供養我們這些持戒、行善、修梵行的人，這就是所有供養中最好的供養。』犯者僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪名）。』
『以身供養』的意思是，比丘對女人說：『你如果能用身體來進行淫慾的供養，這就是所有供養中最好的供養。』
『持戒』的意思是，能夠完全受持所有的大戒律法。
『行善』的意思是，具有正見和忍辱。
『梵行』的意思是，男女二身不發生性關係。
在這條戒律中，有九種情況屬於犯戒，分別是：上、大、勝、巧、善、妙、福、好、快。
『上』是指，如果比丘對女人說：『你如果能用身體來進行淫慾的供養我們這些持戒的人，這就是所有供養中最好的供養。』犯者僧伽婆尸沙。
如果對女人說：『你如果能用身體來進行淫慾的供養行善的人，這就是最好的供養。』犯者僧伽婆尸沙。
如果對女人說：『你如果能用身體來進行淫慾的供養修梵行的人，這就是最好的供養。』犯者僧伽婆尸沙。
如果對女人說：『你如果能用身體供養持戒行善的人、持戒修梵行的人、行善修梵行的人、持戒行善修梵
【English Translation】 English version: Kālodāyin (name of a person) asked: 'Did you really do this?' He replied: 'I did, Venerable Sir!' The Buddha rebuked him for various reasons: 'What you have done is not the practice of a Śrāmaṇa (a renunciate, a religious ascetic), it does not accord with the path, it is not pure conduct. A renunciate should not do such a thing. You foolish man! Don't you know that for various reasons I admonish people to abandon craving for desires, and for various reasons I praise detachment from desires, the extinguishing of the heat of desire? I constantly teach people to abandon desires, you should not even give rise to (lustful) thoughts, let alone commit impure and evil deeds that generate desire, hatred, and delusion, the very root of bondage!' After rebuking him for various reasons, the Buddha said to the bhikkhus (monks): 'For these ten benefits, I establish a rule for the bhikkhus. From now on, this rule should be stated as follows: If a bhikkhu, with his mind disturbed by strong desire, praises the offering of oneself in front of a woman, saying: 'If you can offer yourself to us who are virtuous, practicing good deeds, and living a holy life, this is the best of all offerings.' He commits a saṃghāvaśeṣa (a serious offense requiring a meeting of the Sangha).'
'Offering oneself' means that the bhikkhu says to the woman: 'If you can offer yourself for sexual gratification, this is the best of all offerings.'
'Virtuous' means being able to fully uphold all the major precepts.
'Practicing good deeds' means having right view and patience.
'Living a holy life' means that the two bodies (male and female) do not engage in sexual intercourse.
In this rule, there are nine types of offenses, namely: superior, great, excellent, skillful, good, wonderful, blessed, fine, and pleasant.
'Superior' means that if a bhikkhu says to a woman: 'If you can offer yourself for sexual gratification to us who are virtuous, this is the superior offering.' He commits a saṃghāvaśeṣa.
If he says to a woman: 'If you can offer yourself for sexual gratification to those who practice good deeds, this is the superior offering.' He commits a saṃghāvaśeṣa.
If he says to a woman: 'If you can offer yourself for sexual gratification to those who live a holy life, this is the superior offering.' He commits a saṃghāvaśeṣa.
If he says to a woman: 'If you can offer yourself to those who are virtuous and practice good deeds, those who are virtuous and live a holy life, those who practice good deeds and live a holy life, those who are virtuous, practice good deeds, and live a holy
行人者，是上供養。」僧伽婆尸沙。
若比丘語女人言：「汝能以身作淫慾供養不大持戒人者，是上供養。」僧伽婆尸沙。
若語女人言：「汝能以身作淫慾供養不大行善人者，是上供養。」僧伽婆尸沙。
若語女人言：「汝能以身作淫慾供養不大修梵行人，是上供養。」僧伽婆尸沙。
若比丘語女人言：「汝能以身作淫慾供養不大持戒行善人、不大持戒梵行人、不大行善梵行人、不大持戒行善梵行人者，是上供養。」僧伽婆尸沙。
若比丘語女人言：「不以自身作淫慾供養我等持戒人者，是上供養。」偷蘭遮。
若語女人言：「不以自身作淫慾供養行善人者，是上供養。」偷蘭遮。
若語女人言：「不以自身作淫慾供養梵行人者，是上供養。」偷蘭遮。
若語女人言：「不以自身作淫慾供養持戒行善人、持戒梵行人、行善梵行人、持戒行善梵行人者，是上供養。」偷蘭遮。
若語女人言：「不以自身作淫慾供養不大持戒人者，是上供養。」偷蘭遮。
若比丘語女人言：「不以自身作淫慾供養不大行善人者，是上供養。」偷蘭遮。
若語女人言：「不以自身作淫慾供養不大修梵行人者，是上供養。」偷蘭遮。
若比丘語女人言：「不以自
【現代漢語翻譯】 現代漢語譯本： 『行人者，是上供養。』僧伽婆尸沙（Sanghavasesa，僧團殘罪）。 若比丘對女人說：『你如果能以身體行淫慾，供養那些不嚴格持戒的人，這是上等的供養。』僧伽婆尸沙（Sanghavasesa，僧團殘罪）。 若對比丘對女人說：『你如果能以身體行淫慾，供養那些不努力行善的人，這是上等的供養。』僧伽婆尸沙（Sanghavasesa，僧團殘罪）。 若比丘對女人說：『你如果能以身體行淫慾，供養那些不努力修清凈行的人，這是上等的供養。』僧伽婆尸沙（Sanghavasesa，僧團殘罪）。 若比丘對女人說：『你如果能以身體行淫慾，供養那些不嚴格持戒且不行善的人、不嚴格持戒且不清凈修行的人、不行善且不清凈修行的人、不嚴格持戒、不行善且不清凈修行的人，這是上等的供養。』僧伽婆尸沙（Sanghavasesa，僧團殘罪）。 若比丘對女人說：『不用你以身體行淫慾來供養我們這些持戒的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養行善的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養清凈修行的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養持戒行善的人、持戒清凈修行的人、行善清凈修行的人、持戒行善清凈修行的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養不嚴格持戒的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養不努力行善的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以身體行淫慾來供養不努力修清凈行的人，這才是上等的供養。』偷蘭遮（Thullanacca，粗罪）。 若比丘對女人說：『不用你以自
【English Translation】 English version: 'A traveler, that is the highest offering.' Sanghavasesa (Sanghavasesa, a formal meeting requiring an initial and subsequent meeting of the Sangha). If a bhikkhu (monk) says to a woman: 'If you can use your body to engage in sexual intercourse to offer to those who do not strictly observe the precepts, that is the highest offering.' Sanghavasesa (Sanghavasesa, a formal meeting requiring an initial and subsequent meeting of the Sangha). If a bhikkhu (monk) says to a woman: 'If you can use your body to engage in sexual intercourse to offer to those who do not diligently perform good deeds, that is the highest offering.' Sanghavasesa (Sanghavasesa, a formal meeting requiring an initial and subsequent meeting of the Sangha). If a bhikkhu (monk) says to a woman: 'If you can use your body to engage in sexual intercourse to offer to those who do not diligently practice the holy life, that is the highest offering.' Sanghavasesa (Sanghavasesa, a formal meeting requiring an initial and subsequent meeting of the Sangha). If a bhikkhu (monk) says to a woman: 'If you can use your body to engage in sexual intercourse to offer to those who do not strictly observe the precepts and do not perform good deeds, do not strictly observe the precepts and do not practice the holy life, do not perform good deeds and do not practice the holy life, do not strictly observe the precepts, do not perform good deeds, and do not practice the holy life, that is the highest offering.' Sanghavasesa (Sanghavasesa, a formal meeting requiring an initial and subsequent meeting of the Sangha). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to us who observe the precepts, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who perform good deeds, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who practice the holy life, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who observe the precepts and perform good deeds, observe the precepts and practice the holy life, perform good deeds and practice the holy life, observe the precepts, perform good deeds, and practice the holy life, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who do not strictly observe the precepts, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who do not diligently perform good deeds, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own body to engage in sexual intercourse to offer to those who do not diligently practice the holy life, that is the highest offering.' Thullanacca (Thullanacca, a grave offense). If a bhikkhu (monk) says to a woman: 'Not using your own
身作淫慾供養不大持戒行善人、不大持戒梵行人、不大行善梵行人、不大持戒行善梵行人者，是上供養。」偷蘭遮。
如是大、勝、巧、善、妙、福、好、快，供養亦如是。若比丘語女人言：「汝能以身作淫慾供養持戒人者，是上大供養。」僧伽婆尸沙。若言：「上勝、上巧、上善、上妙、上福、上好、上快供養。」僧伽婆尸沙。若言：「大勝、大巧、大善、大妙、大福、大好、大快供養。」僧伽婆尸沙。若言：「勝巧、勝善、勝妙、勝福、勝好、勝快供養。」僧伽婆尸沙。若言：「巧善、巧妙、巧福、巧好、巧快供養。」僧伽婆尸沙。若言：「善妙、善福、善好、善快供養。」僧伽婆尸沙。若言：「妙福、妙好、妙快供養。」僧伽婆尸沙。若言：「福好、福快供養。」僧伽婆尸沙。若言：「好快供養。」僧伽婆尸沙。若言：「上大勝、上大巧、上大善、上大妙、上大福、上大好、上大快供養。」僧伽婆尸沙。若言：「大勝巧、大勝善、大勝妙、大勝福、大勝好、大勝快供養。」僧伽婆尸沙。若言：「勝巧善、勝巧妙、勝巧福、勝巧好、勝巧快供養。」僧伽婆尸沙。若言：「巧善妙、巧善福、巧善好、巧善快供養。」僧伽婆尸沙。若言：「善妙福、善妙好、善妙快供。」僧伽婆尸沙。若言：「妙福好妙福快供養
【現代漢語翻譯】 現代漢語譯本 如果（有比丘）讓（女人）以身體作為淫慾的供養，對象是不太持戒行善的人、不太持戒的梵行人（brahmacārin，指修行梵行的人）、不太行善的梵行人、不太持戒行善的梵行人，這就是上等的供養。』犯偷蘭遮罪（sthūlātyaya，一種僧侶犯戒的名稱）。 如果（有比丘）說：『這是大的、殊勝的、巧妙的、善良的、美妙的、有福的、美好的、快樂的供養』，也同樣（犯戒）。如果比丘對女人說：『你能夠以身體作為淫慾的供養，對象是持戒的人，這就是上等的大供養。』犯僧伽婆尸沙罪（saṃghāvaśeṣa，一種僅次於波羅夷罪的重罪）。如果說：『上等殊勝、上等巧妙、上等善良、上等美妙、上等有福、上等美好、上等快樂的供養。』犯僧伽婆尸沙罪。如果說：『大的殊勝、大的巧妙、大的善良、大的美妙、大的有福、大的美好、大的快樂的供養。』犯僧伽婆尸沙罪。如果說：『殊勝巧妙、殊勝善良、殊勝美妙、殊勝有福、殊勝美好、殊勝快樂的供養。』犯僧伽婆尸沙罪。如果說：『巧妙善良、巧妙美妙、巧妙有福、巧妙美好、巧妙快樂的供養。』犯僧伽婆尸沙罪。如果說：『善良美妙、善良有福、善良美好、善良快樂的供養。』犯僧伽婆尸沙罪。如果說：『美妙有福、美妙美好、美妙快樂的供養。』犯僧伽婆尸沙罪。如果說：『有福美好、有福快樂的供養。』犯僧伽婆尸沙罪。如果說：『美好快樂的供養。』犯僧伽婆尸沙罪。如果說：『上等大殊勝、上等大巧妙、上等大善良、上等大美妙、上等大有福、上等大美好、上等大快樂的供養。』犯僧伽婆尸沙罪。如果說：『大殊勝巧妙、大殊勝善良、大殊勝美妙、大殊勝有福、大殊勝美好、大殊勝快樂的供養。』犯僧伽婆尸沙罪。如果說：『殊勝巧妙善良、殊勝巧妙美妙、殊勝巧妙有福、殊勝巧妙美好、殊勝巧妙快樂的供養。』犯僧伽婆尸沙罪。如果說：『巧妙善良美妙、巧妙善良有福、巧妙善良美好、巧妙善良快樂的供養。』犯僧伽婆尸沙罪。如果說：『善良美妙有福、善良美妙美好、善良美妙快樂的供養。』犯僧伽婆尸沙罪。如果說：『美妙有福美好、美妙有福快樂的供養……』犯僧伽婆尸沙罪。
【English Translation】 English version If [a bhikkhu] has [a woman] make an offering of sexual intercourse to one who does not greatly uphold the precepts and practice good, one who does not greatly uphold the precepts as a brahmacārin (one who practices brahmacharya), one who does not greatly practice good as a brahmacārin, one who does not greatly uphold the precepts and practice good as a brahmacārin, this is a superior offering.』 He commits a sthūlātyaya (a type of offense for monks). If [a bhikkhu] says: 『This is a great, excellent, skillful, good, wonderful, fortunate, fine, pleasant offering,』 it is the same [offense]. If a bhikkhu says to a woman: 『If you can make an offering of sexual intercourse to one who upholds the precepts, this is a superior great offering,』 he commits a saṃghāvaśeṣa (a serious offense second only to pārājika). If he says: 『A superior excellent, superior skillful, superior good, superior wonderful, superior fortunate, superior fine, superior pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A great excellent, great skillful, great good, great wonderful, great fortunate, great fine, great pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『An excellent skillful, excellent good, excellent wonderful, excellent fortunate, excellent fine, excellent pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A skillful good, skillful wonderful, skillful fortunate, skillful fine, skillful pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A good wonderful, good fortunate, good fine, good pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A wonderful fortunate, wonderful fine, wonderful pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A fortunate fine, fortunate pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A fine pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A superior great excellent, superior great skillful, superior great good, superior great wonderful, superior great fortunate, superior great fine, superior great pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A great excellent skillful, great excellent good, great excellent wonderful, great excellent fortunate, great excellent fine, great excellent pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『An excellent skillful good, excellent skillful wonderful, excellent skillful fortunate, excellent skillful fine, excellent skillful pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A skillful good wonderful, skillful good fortunate, skillful good fine, skillful good pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A good wonderful fortunate, good wonderful fine, good wonderful pleasant offering,』 he commits a saṃghāvaśeṣa. If he says: 『A wonderful fortunate fine, wonderful fortunate pleasant offering…』 he commits a saṃghāvaśeṣa.
養。」僧伽婆尸沙。若言：「福好快供養。」僧伽婆尸沙。若言：「上大勝、巧上大勝、善上大勝、妙上大勝、福上大勝、好上大勝快供養。」僧伽婆尸沙。若言：「上大勝巧善、上大勝巧妙、上大勝巧福、上大勝巧好、上大勝巧快供養。」僧伽婆尸沙。若言：「上大勝巧善妙、上大勝巧善福、上大勝巧善好、上大勝巧善快供養。」僧伽婆尸沙。若言：「上大勝巧善妙福、上大勝巧善妙好、上大勝巧善妙快供養。」僧伽婆尸沙。若言：「上大勝巧善妙福好、上大勝巧善妙福快供養。」僧伽婆尸沙。
若比丘語女人言：「若以飲食、衣被、臥具、華香、瓔珞，持用供養是上供養。能以身供養者，過是上中上。」僧伽婆尸沙。如是大勝巧善妙福好快亦如是。
若比丘語女人言：「以飲食、衣被、臥具、華香、瓔珞，持用供養是上中上，能以身供養者過是上中上。」僧伽婆尸沙。如是大勝巧善妙福好快亦如是。
若一比丘向一女人，讚歎以身供養一比丘，僧伽婆尸沙。若一比丘向二、三、四女人，讚歎以身供養，僧伽婆尸沙。若二比丘向二三四一女人，讚歎以身供養，僧伽婆尸沙。若三比丘向三四一二女人，讚歎以身供養，僧伽婆尸沙。若四比丘向四一二、三女人，讚歎以身供養，僧伽婆尸沙。
【現代漢語翻譯】 現代漢語譯本： 若有比丘說：『福報好，趕快供養。』犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。若說：『上等殊勝、巧妙上等殊勝、善良上等殊勝、美妙上等殊勝、福報上等殊勝、美好上等殊勝，趕快供養。』犯僧伽婆尸沙。若說：『上等殊勝巧妙善良、上等殊勝巧妙美妙、上等殊勝巧妙福報、上等殊勝巧妙美好、上等殊勝巧妙趕快供養。』犯僧伽婆尸沙。若說：『上等殊勝巧妙善良美妙、上等殊勝巧妙善良福報、上等殊勝巧妙善良美好、上等殊勝巧妙善良趕快供養。』犯僧伽婆尸沙。若說：『上等殊勝巧妙善良美妙福報、上等殊勝巧妙善良美妙美好、上等殊勝巧妙善良美妙趕快供養。』犯僧伽婆尸沙。若說：『上等殊勝巧妙善良美妙福報美好、上等殊勝巧妙善良美妙福報趕快供養。』犯僧伽婆尸沙。
若有比丘對女人說：『如果用飲食、衣被、臥具、華香、瓔珞來供養，這是上等供養。能以身體供養的，超過這種上等中的上等。』犯僧伽婆尸沙。像這樣，大勝、巧妙、善良、美妙、福報、美好、趕快供養也是一樣。
若有比丘對女人說：『用飲食、衣被、臥具、華香、瓔珞來供養，這是上等中的上等，能以身體供養的，超過這種上等中的上等。』犯僧伽婆尸沙。像這樣，大勝、巧妙、善良、美妙、福報、美好、趕快供養也是一樣。
若一個比丘向一個女人，讚歎以身體供養一個比丘，犯僧伽婆尸沙。若一個比丘向二、三、四個女人，讚歎以身體供養，犯僧伽婆尸沙。若兩個比丘向二、三、四、一個女人，讚歎以身體供養，犯僧伽婆尸沙。若三個比丘向三、四、一、二個女人，讚歎以身體供養，犯僧伽婆尸沙。若四個比丘向四、一、二、三個女人，讚歎以身體供養，犯僧伽婆尸沙。
【English Translation】 English version: If a Bhikkhu says: 'Good fortune, quick offering.' It is a Sanghavasesa (Sanghavasesa, formal suspension from the Sangha). If he says: 'Superior, greatly victorious, skillful superior, virtuous superior, wonderful superior, fortunate superior, beautiful superior, quick offering.' It is a Sanghavasesa. If he says: 'Superior, greatly victorious, skillful, virtuous; superior, greatly victorious, skillful, wonderful; superior, greatly victorious, skillful, fortunate; superior, greatly victorious, skillful, beautiful; superior, greatly victorious, skillful, quick offering.' It is a Sanghavasesa. If he says: 'Superior, greatly victorious, skillful, virtuous, wonderful; superior, greatly victorious, skillful, virtuous, fortunate; superior, greatly victorious, skillful, virtuous, beautiful; superior, greatly victorious, skillful, virtuous, quick offering.' It is a Sanghavasesa. If he says: 'Superior, greatly victorious, skillful, virtuous, wonderful, fortunate; superior, greatly victorious, skillful, virtuous, wonderful, beautiful; superior, greatly victorious, skillful, virtuous, wonderful, quick offering.' It is a Sanghavasesa. If he says: 'Superior, greatly victorious, skillful, virtuous, wonderful, fortunate, beautiful; superior, greatly victorious, skillful, virtuous, wonderful, fortunate, quick offering.' It is a Sanghavasesa.
If a Bhikkhu says to a woman: 'If you use food, clothing, bedding, flowers, incense, and necklaces to make offerings, this is a superior offering. If one can offer with the body, it surpasses this superior of superiors.' It is a Sanghavasesa. Likewise, greatly victorious, skillful, virtuous, wonderful, fortunate, beautiful, quick, it is the same.
If a Bhikkhu says to a woman: 'Using food, clothing, bedding, flowers, incense, and necklaces to make offerings is the superior of superiors; if one can offer with the body, it surpasses this superior of superiors.' It is a Sanghavasesa. Likewise, greatly victorious, skillful, virtuous, wonderful, fortunate, beautiful, quick, it is the same.
If one Bhikkhu praises to one woman the offering of the body to a Bhikkhu, it is a Sanghavasesa. If one Bhikkhu praises to two, three, or four women the offering of the body, it is a Sanghavasesa. If two Bhikkhus praise to two, three, four, or one woman the offering of the body, it is a Sanghavasesa. If three Bhikkhus praise to three, four, one, or two women the offering of the body, it is a Sanghavasesa. If four Bhikkhus praise to four, one, two, or three women the offering of the body, it is a Sanghavasesa.
若比丘，女人所，女想讚歎，僧伽婆尸沙。女人所，男想、黃門想、二根想讚歎，僧伽婆尸沙。男所，男想、黃門想、二根想、女想讚歎，偷蘭遮。黃門所，黃門想、二根想、女想、男想讚歎，偷蘭遮。二根所，二根想、女想、男想、黃門想讚歎，偷蘭遮。若是事，人女邊，僧伽婆尸沙。即是事，非人女邊，偷蘭遮。若是事人女邊，偷蘭遮，即是事非人女邊，突吉羅。(四事竟)。
佛在舍衛國。爾時有鹿子長者兒，名曰迦羅，聰智利根。眾人所問常為斷疑，他事匆務。若人有女姊妹，有來求者，往問迦羅：「某求我女若姊妹，是人為好不好？應與不應與？能與婦兒衣食不？」若迦羅言：「不好，不能與婦兒衣食，汝莫與女。」即便不與。若迦羅言：「好，能與婦兒衣食，汝當與女。」即隨語與。若人自為求婦、若為兒求，往問迦羅：「我求某女，是女好不？能成家事？我為可取不？」若迦羅言：「不好，不能成家事，汝莫取之。」即隨語不取。若迦羅言：「好，能成家事，汝可取之。」即隨語取。若諸人女姊妹，墮貧窮勤苦、重作惡處、衣食不充，便作是言：「如我女姊妹所受苦惱，諸問迦羅信受語者，所受苦惱當復劇是，由我等信受迦羅語故，令女姊妹墮是惡處，貧窮勤苦衣食不充。」若諸人女姊妹，墮好
【現代漢語翻譯】 現代漢語譯本： 若比丘，在女人處所，以女人的想法讚歎（女人），犯僧伽婆尸沙罪（僧殘罪，一種較重的罪）。在女人處所，以男人的想法、黃門（指無性生殖能力的人）的想法、二根（指同時具有男女兩性性器官的人）的想法讚歎（女人），犯僧伽婆尸沙罪。在男人處所，以男人的想法、黃門的想法、二根的想法、女人的想法讚歎（男人），犯偷蘭遮罪（一種較輕的罪）。在黃門處所，以黃門的想法、二根的想法、女人的想法、男人的想法讚歎（黃門），犯偷蘭遮罪。在二根處所，以二根的想法、女人的想法、男人的想法、黃門的想法讚歎（二根），犯偷蘭遮罪。如果是這件事，發生在人女（指人類女性）身上，犯僧伽婆尸沙罪。如果是這件事，發生在非人女（指非人類女性）身上，犯偷蘭遮罪。如果是這件事發生在人女身上，犯偷蘭遮罪，如果是這件事發生在非人女身上，犯突吉羅罪（一種更輕的罪）。（四事完畢）。
佛陀在舍衛國（古印度王國名）的時候。當時有鹿子（人名）長者的兒子，名叫迦羅（人名），非常聰明，理解力很強。人們遇到的疑問常常向他請教，他都能解答，因此非常忙碌。如果有人有女兒或姐妹，有人來求親，就會去問迦羅：『某人來求娶我的女兒或姐妹，這個人好不好？應該答應還是不應該答應？他能不能給妻子和孩子提供衣食？』如果迦羅說：『不好，不能給妻子和孩子提供衣食，你不要把女兒嫁給他。』他們就聽從他的話不嫁。如果迦羅說：『好，能給妻子和孩子提供衣食，你應該把女兒嫁給他。』他們就聽從他的話嫁了。如果有人自己要娶妻子，或者為兒子求娶，就會去問迦羅：『我求娶某家的女兒，這個女子好不好？能不能操持家務？我娶她可以嗎？』如果迦羅說：『不好，不能操持家務，你不要娶她。』他們就聽從他的話不娶。如果迦羅說：『好，能操持家務，你可以娶她。』他們就聽從他的話娶了。如果那些人的女兒或姐妹，陷入貧窮困苦，從事低賤的行業，衣食不足，就說：『像我的女兒或姐妹所受的苦惱，那些相信迦羅的話的人，所受的苦惱應當更加嚴重，因為我們相信迦羅的話，才讓女兒姐妹陷入這種困境，貧窮困苦，衣食不足。』如果那些人的女兒或姐妹，生活美好
【English Translation】 English version: If a Bhikkhu (Buddhist monk), in the presence of a woman, praises (her) with thoughts of a woman, it is a Sanghavasesa (a serious offense requiring a meeting of the Sangha). In the presence of a woman, if he praises (her) with thoughts of a man, a eunuch, or a hermaphrodite, it is a Sanghavasesa. In the presence of a man, if he praises (him) with thoughts of a man, a eunuch, a hermaphrodite, or a woman, it is a Thullanacca (a lesser offense). In the presence of a eunuch, if he praises (him) with thoughts of a eunuch, a hermaphrodite, a woman, or a man, it is a Thullanacca. In the presence of a hermaphrodite, if he praises (him) with thoughts of a hermaphrodite, a woman, a man, or a eunuch, it is a Thullanacca. If this matter concerns a human woman, it is a Sanghavasesa. If this matter concerns a non-human woman, it is a Thullanacca. If this matter concerns a human woman, it is a Thullanacca; if this matter concerns a non-human woman, it is a Dukkata (a minor offense). (End of the four matters).
The Buddha was in Shravasti (an ancient city in India). At that time, there was a son of the elder Luko (personal name), named Kala (personal name), who was very intelligent and had sharp faculties. People often asked him questions to resolve their doubts, and he was very busy with these matters. If someone had a daughter or sister and someone came to ask for her hand in marriage, they would go and ask Kala: 'So-and-so is asking for my daughter or sister. Is this person good or not? Should I agree or not? Can he provide food and clothing for his wife and children?' If Kala said: 'He is not good, he cannot provide food and clothing for his wife and children, you should not give your daughter to him.' Then they would not give her away. If Kala said: 'He is good, he can provide food and clothing for his wife and children, you should give your daughter to him.' Then they would give her away according to his words. If someone wanted to find a wife for himself or for his son, they would go and ask Kala: 'I am seeking the daughter of so-and-so. Is this woman good? Can she manage the household affairs? Is it acceptable for me to marry her?' If Kala said: 'She is not good, she cannot manage the household affairs, you should not marry her.' Then they would not marry her according to his words. If Kala said: 'She is good, she can manage the household affairs, you can marry her.' Then they would marry her according to his words. If the daughters or sisters of those people fell into poverty and hardship, engaged in lowly occupations, and lacked food and clothing, they would say: 'Like the suffering that my daughter or sister is enduring, those who believe and accept Kala's words should suffer even more severely, because we believed Kala's words, causing our daughters and sisters to fall into this predicament, poverty, hardship, and lack of food and clothing.' If the daughters or sisters of those people, live a good life
處富樂衣食充足，便作是念：「如我女姊妹所受富樂，諸問迦羅信受語者，所受富樂當復勝是。我等信受迦羅語故，令女姊妹得好處，衣食充足。」爾時迦羅，或得稱譽、或得毀呰。是人後時以信出家，剃除鬚髮被著袈裟。作比丘已，猶如本法他事匆務。若人有女姊妹，有來求者，往問迦羅比丘：「某求我女姊妹，是人為好不好？應與不應與？」若迦羅言：「是人不好。」即便不與。若迦羅言：「好。」即隨語與。若人或為己為兒求婦，往問迦羅：「我求某女若姊妹，好不好？能辦家事不？」若迦羅言：「好。」便隨語取。若言：「不好。」即便不取。若諸人女姊妹，有墮貧窮惡處、勤苦重作、衣食不充，便作是念：「諸問迦羅信受語者，所受勤苦當復劇是。」若得富樂好處，便作如是念：「諸問迦羅信受語者，所受富樂當復勝是。我以信受迦羅語故，令女姊妹得是樂處。」如是迦羅比丘，或得讚歎、或得毀呰。
是迦羅比丘，數出入諸檀越舍，有人問迦羅言：「大德！汝至某家不？汝能語某，與我兒女若與姊妹。」迦羅言：「能。」如是作媒人往來。有比丘少欲知足行頭陀，聞是事心不喜慚愧，種種因緣呵責迦羅：「云何名比丘，作媒人行。」如是呵已向佛廣說。佛以是事集比丘僧，佛知而故問迦羅：「汝實
【現代漢語翻譯】 現代漢語譯本 擁有富足的衣食后，他們便會想：『像我的女兒姐妹所享受的富足快樂，那些詢問迦羅（Kala，人名）並相信他的話的人，所享受的富足快樂肯定勝過她們。我們因為相信迦羅的話，才讓女兒姐妹得到好處，衣食充足。』那時，迦羅有時得到稱讚，有時受到詆譭。這個人後來因為信仰而出家，剃除鬚髮，穿上袈裟。成為比丘后，仍然像以前一樣忙於其他事務。如果有人有女兒姐妹，有人來求親，就去問迦羅比丘：『某人求娶我的女兒姐妹，這個人好不好？應該嫁給他嗎？』如果迦羅說：『這個人不好。』就立刻不嫁。如果迦羅說：『好。』就聽從他的話嫁了。如果有人為自己或兒子求娶妻子，就去問迦羅：『我求娶某家的女兒或姐妹，好不好？能不能操持家務？』如果迦羅說：『好。』就聽從他的話娶了。如果他說：『不好。』就立刻不娶。如果人們的女兒姐妹，有陷入貧窮困苦境地、辛勤勞作、衣食不足的，便會想：『那些詢問迦羅並相信他的話的人，所受的困苦肯定更加嚴重。』如果得到富足快樂的好處，便會這樣想：『那些詢問迦羅並相信他的話的人，所享受的富足快樂肯定勝過她們。我因為相信迦羅的話，才讓女兒姐妹得到這樣的快樂。』像這樣，迦羅比丘有時得到讚歎，有時受到詆譭。
這位迦羅比丘，經常出入各個施主家，有人問迦羅說：『大德！您去過某家嗎？您能跟某人說說，把女兒或姐妹嫁給我的兒子嗎？』迦羅說：『能。』就這樣做媒人往來。有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，感到慚愧，用各種理由呵斥迦羅：『怎麼能叫比丘，卻做媒人的事情呢？』這樣呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧眾，佛陀明明知道這件事，卻故意問迦羅：『你真的……』
【English Translation】 English version Having abundant clothing and food, they would think: 'The wealth and happiness enjoyed by my daughters and sisters, the wealth and happiness enjoyed by those who ask Kala (a name) and believe his words, must surpass theirs. Because we believe Kala's words, we have allowed our daughters and sisters to obtain benefits and have sufficient clothing and food.' At that time, Kala sometimes received praise and sometimes received criticism. Later, this person renounced the household life out of faith, shaved his head and beard, and wore the袈裟 (kasaya, monastic robe). After becoming a Bhikkhu (monk), he was still as busy with other matters as before. If someone had daughters and sisters, and someone came to ask for their hand in marriage, they would go and ask the Bhikkhu Kala: 'So-and-so is asking to marry my daughter or sister, is this person good or not? Should I give her to him?' If Kala said: 'This person is not good,' they would immediately not give her. If Kala said: 'Good,' they would give her according to his words. If someone was seeking a wife for himself or his son, they would go and ask Kala: 'I am seeking a daughter or sister from so-and-so's family, is she good or not? Can she manage the household affairs?' If Kala said: 'Good,' they would take her according to his words. If he said: 'Not good,' they would immediately not take her. If the daughters and sisters of the people fell into poverty and hardship, working hard and lacking clothing and food, they would think: 'The hardship suffered by those who ask Kala and believe his words must be even more severe.' If they obtained wealth and happiness, they would think: 'The wealth and happiness enjoyed by those who ask Kala and believe his words must surpass theirs. Because I believe Kala's words, I have allowed my daughters and sisters to obtain such happiness.' In this way, the Bhikkhu Kala sometimes received praise and sometimes received criticism.
This Bhikkhu Kala frequently went in and out of the houses of various donors. Someone asked Kala: 'Venerable Sir! Have you been to so-and-so's house? Can you speak to so-and-so and give their daughter or sister to my son?' Kala said: 'I can.' In this way, he acted as a matchmaker, going back and forth. There were Bhikkhus who were content with little, satisfied, and practiced the Dhuta (ascetic practices). Hearing this matter, they were displeased and ashamed, and scolded Kala for various reasons: 'How can you be called a Bhikkhu and do the work of a matchmaker?' After scolding him in this way, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community) of Bhikkhus. The Buddha knew about this matter, but deliberately asked Kala: 'Is it true that you...'
作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「汝所作事非沙門法，不隨順道不清凈行，出家之人所不應作。汝癡人！不知我以種種因緣呵欲欲想，種種因緣讚歎離欲、除滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？汝癡人！我尚不讚嘆少有欲心，何況汝作媒嫁事！」佛種種呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘行媒嫁法，持女意語男、持男意語女，若為成婦事、若為私通事，乃至一會時，僧伽婆尸沙。」
媒法者，受他語往來。
女者，有十四種護：父所護、母所護、父母所護、兄弟所護、姊妹所護、舅護、姑護、舅姑護、親里護、姓護、自護、法護、夫主護。
持女意語男者，有女人語比丘言：「汝能持是語語彼男子不？我為汝作婦、若共私通，汝能為我作夫、若共私通。若我與汝女、若與姊妹，汝能作我女夫、若姊妹夫。」是名持女意語男。
持男意語女者，有男語比丘言：「汝能持是語語彼女人不？汝與我作婦、若共私通，我與汝作夫。若共私通、若與我女、與我姊妹，我與汝作女夫、為姊妹夫。」是名持男意語女。
乃至一會時者，一時共交會故。
丈夫有七種婦：索得、水得、破
【現代漢語翻譯】 現代漢語譯本： 『你做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責：『你所做的事不是沙門（Śrāmaṇa）[出家修行者]應做的事，不隨順正道，不是清凈的行為，不是出家之人應該做的。你這愚癡的人！不知道我用種種因緣呵斥對慾望的貪求，用種種因緣讚歎遠離慾望、消除慾望的熾熱。我經常說法教導人們遠離慾望，你尚且不應該生起（貪慾的）心，更何況是做這引發慾望、嗔恚、愚癡，結縛根本的不凈惡業？你這愚癡的人！我尚且不讚嘆哪怕是少許的欲心，更何況你做媒嫁之事！』佛陀種種呵責之後，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘做媒嫁之事，把女子的心意告訴男子，把男子的心意告訴女子，無論是爲了促成婚姻，還是爲了私通，乃至僅僅是一次會合，（此比丘）犯僧伽婆尸沙（Saṃghāvaśeṣa）[僧殘，僅次於波羅夷的重罪]。』
媒法，是指接受別人的話語往來傳達。
女子，有十四種保護：父親的保護、母親的保護、父母的保護、兄弟的保護、姐妹的保護、舅舅的保護、姑姑的保護、舅舅和姑姑的保護、親戚的保護、姓氏的保護、自己的保護、法的保護、丈夫的保護。
把女子的心意告訴男子，是指有女人對比丘說：『你能把這些話告訴那個男子嗎？我做你的妻子，或者與你私通，你能做我的丈夫，或者與我私通。如果我把我的女兒或者姐妹給你，你能做我女兒的丈夫，或者姐妹的丈夫嗎？』這叫做把女子的心意告訴男子。
把男子的心意告訴女子，是指有男子對比丘說：『你能把這些話告訴那個女人嗎？你做我的妻子，或者與我私通，我做你的丈夫。或者與你私通，如果我把我的女兒或者姐妹給你，我做你女兒的丈夫，或者姐妹的丈夫。』這叫做把男子的心意告訴女子。
乃至僅僅是一次會合，是指一時共同交合的緣故。
丈夫有七種妻子：用索要得到的，用水得到的，破
【English Translation】 English version: 'Did you do this thing?' He answered, 'Indeed, I did, O Blessed One!' The Buddha, with various reasons, rebuked him: 'What you have done is not the Dharma of a Śrāmaṇa (Śrāmaṇa) [wandering ascetic], does not accord with the Path, is not a pure practice, and is not what one who has left home should do. You foolish man! Do you not know that I, with various reasons, have rebuked craving for desires, and with various reasons praised detachment from desires and the extinguishing of the heat of desire? I constantly teach the Dharma to lead people away from desires. You should not even give rise to such thoughts, let alone engage in impure and evil actions that are the root of desire, hatred, and delusion, binding (one to suffering). You foolish man! I do not even praise a little bit of desire, let alone you engaging in matchmaking!' After the Buddha had rebuked him in various ways, he said to the Bhikṣus (Bhikṣu) [monks]: 'For these ten benefits, I establish a precept for the Bhikṣus. From now on, this precept should be recited as follows: If a Bhikṣu engages in matchmaking, conveying a woman's intentions to a man, or a man's intentions to a woman, whether to arrange a marriage or for illicit relations, even if it is only for a single meeting, (that Bhikṣu commits) a Saṃghāvaśeṣa (Saṃghāvaśeṣa) [formal meeting of the Sangha].'
Matchmaking refers to receiving words from one person and conveying them to another.
A woman has fourteen kinds of protection: protection by her father, protection by her mother, protection by her parents, protection by her brothers, protection by her sisters, protection by her maternal uncle, protection by her paternal aunt, protection by her maternal and paternal uncles and aunts, protection by her relatives, protection by her lineage, self-protection, protection by the Dharma, and protection by her husband.
Conveying a woman's intentions to a man means that a woman says to a Bhikṣu: 'Can you convey these words to that man? I will be your wife, or have illicit relations with you. Can you be my husband, or have illicit relations with me? If I give you my daughter or my sister, can you be the husband of my daughter or the husband of my sister?' This is called conveying a woman's intentions to a man.
Conveying a man's intentions to a woman means that a man says to a Bhikṣu: 'Can you convey these words to that woman? You be my wife, or have illicit relations with me. I will be your husband, or have illicit relations with you. If I give you my daughter or my sister, I will be the husband of your daughter or the husband of your sister.' This is called conveying a man's intentions to a woman.
Even if it is only for a single meeting means because of a single instance of sexual intercourse.
A husband has seven kinds of wives: one obtained by asking, one obtained by water, one broken
得、自來得、以衣食得、合生得、須臾得。索得者，以少多財物索得作婦，是名索得。水得者，若人捉手以水灌掌與女作婦，是名水得。破得者，若破他國奪得作婦，復有自國反叛誅罰得者，是名破得。自來得者，若女人自一心貪著愛樂故，來供給作婦，是名自來得。衣食得者，若女人不能自活，為衣食故來供給作婦，是名衣食得。合生得者，若女人語男子言：「汝有財物，我有財物，若生男女當供養我等。」是名合生得。須臾得者，共一交會，故名須臾得。
是中犯者，若比丘自受主人語、自語彼、自報主人者，僧伽婆尸沙。若自受主人語、自語彼、使報主人者，僧伽婆尸沙。若自受主人語、自語彼使、使報主人者，僧伽婆尸沙。若比丘自受主人語、使語彼、使報主人者，僧伽婆尸沙。若自受主人語、使語彼使、使報主人者，僧伽婆尸沙。若自受主人語、使語彼、自報主人者，僧伽婆尸沙。若比丘自受主人語、使使語彼、使使報主人者，僧伽婆尸沙。若自受主人語、使使語彼、自報主人者，僧伽婆尸沙。若自受主人語、使使語彼、使報主人者，僧伽婆尸沙。若比丘從使受主人語、使語彼、使報主人者，僧伽婆尸沙。若從使受主人語、使語彼使、使報主人者，僧伽婆尸沙。若從使受主人語、使語彼、自報主人者
【現代漢語翻譯】 現代漢語譯本 獲得妻子的方式有多種：通過索取獲得、自己前來獲得、通過衣食供養獲得、通過共同生育獲得、以及通過短暫的性行為獲得。通過索取獲得，是指用或多或少的財物索取女子作為妻子，這被稱為索取獲得。通過水獲得，是指如果有人握住女子的手，用水澆在她的手掌上，然後將她作為妻子，這被稱為水獲得。通過戰爭獲得，是指如果攻破其他國家，奪取女子作為妻子，或者在本國發生叛亂，通過誅罰叛亂者而獲得女子，這被稱為戰爭獲得。自己前來獲得，是指如果女子一心貪戀愛慕男子，主動前來供給男子作為妻子，這被稱為自己前來獲得。通過衣食獲得，是指如果女子不能自活，爲了衣食的緣故前來供給男子作為妻子，這被稱為衣食獲得。通過共同生育獲得，是指如果女子對男子說：『你擁有財物，我也擁有財物，如果生育子女，應當共同供養他們。』這被稱為共同生育獲得。通過短暫性行為獲得，是指僅僅通過一次性行為，因此被稱為短暫性行為獲得。 在這些情況下觸犯戒律的，如果比丘（bhikkhu，佛教僧侶）親自接受主人的話語、親自對女子說、親自回覆主人，構成僧伽婆尸沙（Sanghavasesa，僅次於最高的罪）。如果親自接受主人的話語、親自對女子說、派遣他人回覆主人，構成僧伽婆尸沙。如果親自接受主人的話語、親自對女子說、派遣他人轉告，派遣他人回覆主人，構成僧伽婆尸沙。如果比丘親自接受主人的話語、派遣他人對女子說、派遣他人回覆主人，構成僧伽婆尸沙。如果親自接受主人的話語、派遣他人對女子說，再派遣他人轉告，派遣他人回覆主人，構成僧伽婆尸沙。如果親自接受主人的話語、派遣他人對女子說、親自回覆主人，構成僧伽婆尸沙。如果比丘親自接受主人的話語、派遣他人轉告女子，再派遣他人轉告回覆主人，構成僧伽婆尸沙。如果親自接受主人的話語、派遣他人轉告女子，親自回覆主人，構成僧伽婆尸沙。如果親自接受主人的話語、派遣他人轉告女子，派遣他人回覆主人，構成僧伽婆尸沙。如果比丘從使者那裡接受主人的話語、派遣使者對女子說、派遣使者回復主人，構成僧伽婆尸沙。如果從使者那裡接受主人的話語、派遣使者對女子說，再派遣使者轉告，派遣使者回復主人，構成僧伽婆尸沙。如果從使者那裡接受主人的話語、派遣使者對女子說、親自回覆主人
【English Translation】 English version There are several ways to obtain a wife: obtaining through solicitation, obtaining through self-arrival, obtaining through providing clothing and food, obtaining through joint procreation, and obtaining through momentary sexual intercourse. Obtaining through solicitation means using more or less wealth to solicit a woman as a wife, which is called obtaining through solicitation. Obtaining through water means if someone holds a woman's hand and pours water on her palm, then takes her as a wife, which is called obtaining through water. Obtaining through war means if one conquers other countries and seizes women as wives, or in one's own country, through punishing rebels and obtaining women, which is called obtaining through war. Obtaining through self-arrival means if a woman is wholeheartedly greedy and fond of a man, and voluntarily comes to provide for him as a wife, which is called obtaining through self-arrival. Obtaining through clothing and food means if a woman cannot support herself and comes to provide for a man as a wife for the sake of clothing and food, which is called obtaining through clothing and food. Obtaining through joint procreation means if a woman says to a man: 'You have wealth, and I have wealth, and if we have children, we should jointly support them.' This is called obtaining through joint procreation. Obtaining through momentary sexual intercourse means only through one act of sexual intercourse, hence it is called obtaining through momentary sexual intercourse. In these cases of violating the precepts, if a bhikkhu (Buddhist monk) personally receives the master's words, personally speaks to the woman, and personally replies to the master, it constitutes a Sanghavasesa (an offense requiring a meeting of the Sangha for absolution). If he personally receives the master's words, personally speaks to the woman, and sends someone else to reply to the master, it constitutes a Sanghavasesa. If he personally receives the master's words, personally speaks to the woman, sends someone to relay the message, and sends someone else to reply to the master, it constitutes a Sanghavasesa. If the bhikkhu personally receives the master's words, sends someone else to speak to the woman, and sends someone else to reply to the master, it constitutes a Sanghavasesa. If he personally receives the master's words, sends someone else to speak to the woman, then sends someone else to relay the message, and sends someone else to reply to the master, it constitutes a Sanghavasesa. If he personally receives the master's words, sends someone else to speak to the woman, and personally replies to the master, it constitutes a Sanghavasesa. If the bhikkhu personally receives the master's words, sends someone else to relay the message to the woman, and then sends someone else to relay the reply to the master, it constitutes a Sanghavasesa. If he personally receives the master's words, sends someone else to relay the message to the woman, and personally replies to the master, it constitutes a Sanghavasesa. If he personally receives the master's words, sends someone else to relay the message to the woman, and sends someone else to reply to the master, it constitutes a Sanghavasesa. If the bhikkhu receives the master's words from a messenger, sends the messenger to speak to the woman, and sends the messenger to reply to the master, it constitutes a Sanghavasesa. If he receives the master's words from a messenger, sends the messenger to speak to the woman, then sends another messenger to relay the message, and sends the messenger to reply to the master, it constitutes a Sanghavasesa. If he receives the master's words from a messenger, sends the messenger to speak to the woman, and personally replies to the master
，僧伽婆尸沙。若比丘從使受主人語、使使語彼、使使報主人者，僧伽婆尸沙。若比丘從使受主人語、使使語彼、自報主人者，僧伽婆尸沙。若從使受主人語、使使語彼、使報主人者，僧伽婆尸沙。若比丘從使受主人語、自語彼、自報主人者，僧伽婆尸沙。若從彼使受主人語、自語彼、使報主人者，僧伽婆尸沙。若從使受主人語、自語彼、使使報主人者，僧伽婆尸沙。若比丘從使使受主人語、使使語彼、使使報主人者，僧伽婆尸沙。若從使使受主人語、使使語彼、自報主人者，僧伽婆尸沙。若從使使受主人語、使使語彼、使報主人者，僧伽婆尸沙。若比丘從使使受主人語、自語彼、自報主人者，僧伽婆尸沙。若從使使受主人語、自語彼、使報主人者，僧伽婆尸沙。若從使使受主人語、自語彼、使使報主人者，僧伽婆尸沙。若比丘從使使受主人語、使語彼、使報主人者，僧伽婆尸沙。若從使使受主人語、使語彼、使使報主人者，僧伽婆尸沙。若從使使受主人語、使語彼、自報主人者，僧伽婆尸沙。
有二比丘，受主人語出外，一比丘言：「汝並說我意。」若語彼，還報主人者，俱僧伽婆尸沙。若不報者，俱偷蘭遮。
有二比丘，受主人語出外，一比丘語一比丘：「莫說我意。」若語彼，還報主人者，一比丘
【現代漢語翻譯】 現代漢語譯本： 僧伽婆尸沙（Sanghavasesa，僧團殘罪）。如果比丘通過僕人接受主人的話語，又讓僕人轉告他人，再讓僕人回報主人，犯僧伽婆尸沙。如果比丘通過僕人接受主人的話語，讓僕人轉告他人，自己回報主人，犯僧伽婆尸沙。如果通過僕人接受主人的話語，讓僕人轉告他人，再讓（另一）僕人回報主人，犯僧伽婆尸沙。如果比丘通過僕人接受主人的話語，自己轉告他人，自己回報主人，犯僧伽婆尸沙。如果從那個僕人那裡接受主人的話語，自己轉告他人，讓僕人回報主人，犯僧伽婆尸沙。如果從僕人那裡接受主人的話語，自己轉告他人，讓僕人轉告主人，犯僧伽婆尸沙。如果比丘通過僕人的僕人接受主人的話語，讓僕人的僕人轉告他人，再讓僕人的僕人回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，讓僕人的僕人轉告他人，自己回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，讓僕人的僕人轉告他人，讓僕人回報主人，犯僧伽婆尸沙。如果比丘通過僕人的僕人接受主人的話語，自己轉告他人，自己回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，自己轉告他人，讓僕人回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，自己轉告他人，讓僕人的僕人回報主人，犯僧伽婆尸沙。如果比丘通過僕人的僕人接受主人的話語，讓（另一）僕人轉告他人，讓（該）僕人回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，讓（另一）僕人轉告他人，讓僕人的僕人回報主人，犯僧伽婆尸沙。如果從僕人的僕人那裡接受主人的話語，讓（另一）僕人轉告他人，自己回報主人，犯僧伽婆尸沙。 有兩個比丘，接受主人的話語外出，一個比丘說：『你把我的意思也一起說了。』如果（另一個比丘）轉告了他人，又回報主人，兩人都犯僧伽婆尸沙。如果不回報，兩人都犯偷蘭遮（Thullanacca，粗罪）。 有兩個比丘，接受主人的話語外出，一個比丘對另一個比丘說：『不要說我的意思。』如果（另一個比丘）轉告了他人，又回報主人，一個比丘
【English Translation】 English version: Sanghavasesa (Sanghavasesa, a formal meeting requiring penance). If a bhikkhu (monk) receives a master's message through a servant, and then has the servant convey it to another, and then has the servant report back to the master, he commits Sanghavasesa. If a bhikkhu receives a master's message through a servant, has the servant convey it to another, and reports back to the master himself, he commits Sanghavasesa. If he receives a master's message through a servant, has the servant convey it to another, and then has another servant report back to the master, he commits Sanghavasesa. If a bhikkhu receives a master's message through a servant, conveys it to another himself, and reports back to the master himself, he commits Sanghavasesa. If he receives a master's message from that servant, conveys it to another himself, and has the servant report back to the master, he commits Sanghavasesa. If he receives a master's message from a servant, conveys it to another himself, and has the servant convey it to the master, he commits Sanghavasesa. If a bhikkhu receives a master's message through a servant's servant, has the servant's servant convey it to another, and then has the servant's servant report back to the master, he commits Sanghavasesa. If he receives a master's message from a servant's servant, has the servant's servant convey it to another, and reports back to the master himself, he commits Sanghavasesa. If he receives a master's message from a servant's servant, has the servant's servant convey it to another, and has the servant report back to the master, he commits Sanghavasesa. If a bhikkhu receives a master's message through a servant's servant, conveys it to another himself, and reports back to the master himself, he commits Sanghavasesa. If he receives a master's message from a servant's servant, conveys it to another himself, and has the servant report back to the master, he commits Sanghavasesa. If he receives a master's message from a servant's servant, conveys it to another himself, and has the servant's servant report back to the master, he commits Sanghavasesa. If a bhikkhu receives a master's message through a servant's servant, has (another) servant convey it to another, and has (that) servant report back to the master, he commits Sanghavasesa. If he receives a master's message from a servant's servant, has (another) servant convey it to another, and has the servant's servant report back to the master, he commits Sanghavasesa. If he receives a master's message from a servant's servant, has (another) servant convey it to another, and reports back to the master himself, he commits Sanghavasesa. If there are two bhikkhus, having received the master's message, go out, and one bhikkhu says: 'You should also say my intention.' If (the other bhikkhu) conveys it to another, and then reports back to the master, both commit Sanghavasesa. If he does not report back, both commit Thullanacca (Thullanacca, a grave offense). If there are two bhikkhus, having received the master's message, go out, and one bhikkhu says to the other bhikkhu: 'Do not say my intention.' If (the other bhikkhu) conveys it to another, and then reports back to the master, one bhikkhu
，僧伽婆尸沙。若不報者，偷蘭遮。
諸比丘入他舍，主人問前行比丘：「汝等出入某甲家不？能語某甲：『與我兒若女姊妹。』」前行比丘言：「我等不得作媒人。」後行比丘聞是語，便往語彼居士言：「汝能與某甲兒若女姊妹耶？」還報者，僧伽婆尸沙。不報者，偷蘭遮。
主人問後行比丘：「汝出入是諸家不？能語某甲：『與我兒若女姊妹。』」後行比丘言：「我等不得作媒人。」前行比丘聞是語，便往語彼居士言：「汝能與某甲兒若女姊妹？」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。
又一比丘行道中，一女人語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽尸婆沙。不報者，偷蘭遮。二、三、四女人亦如是。二、三、四比丘亦如是。
一比丘行道中，一男子語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四男子亦如是。二、三、四比丘亦如是。黃門、二根亦如是。
一比丘行道中，一女一男語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四女人男子亦如是。二、三、四比丘亦如是。
【現代漢語翻譯】 現代漢語譯本： 僧伽婆尸沙（僧團殘罪）。若不回報，則犯偷蘭遮（粗罪）。
諸位比丘進入他人住所，主人問走在前面的比丘：『你們是否出入某某家？能否告訴某某：『把你的兒子、女兒或姐妹嫁給我。』』走在前面的比丘說：『我們不能做媒人。』走在後面的比丘聽到這話，便去告訴那位居士說：『你能把你的兒子、女兒或姐妹嫁給某某嗎？』回報此事的比丘，犯僧伽婆尸沙。不回報的，犯偷蘭遮。
主人問走在後面的比丘：『你們是否出入這些人家？能否告訴某某：『把你的兒子、女兒或姐妹嫁給我。』』走在後面的比丘說：『我們不能做媒人。』走在前面的比丘聽到這話，便去告訴那位居士說：『你能把你的兒子、女兒或姐妹嫁給某某嗎？』比丘接受了話語，並轉告他人，然後回報的比丘，犯僧伽婆尸沙。不回報的，犯偷蘭遮。
又一位比丘在路上行走，一位女人對比丘說：『你能告訴某某：『把你的兒子、女兒或姐妹嫁給我。』』比丘接受了話語，並轉告他人，然後回報的比丘，犯僧伽婆尸沙。不回報的，犯偷蘭遮。兩、三、四個女人也是如此。兩、三、四個比丘也是如此。
一位比丘在路上行走，一位男子對比丘說：『你能告訴某某：『把你的兒子、女兒或姐妹嫁給我。』』比丘接受了話語，並轉告他人，然後回報的比丘，犯僧伽婆尸沙。不回報的，犯偷蘭遮。兩、三、四個男子也是如此。兩、三、四個比丘也是如此。黃門（閹人）、二根（雙性人）也是如此。
一位比丘在路上行走，一位女人和一位男子對比丘說：『你能告訴某某：『把你的兒子、女兒或姐妹嫁給我。』』比丘接受了話語，並轉告他人，然後回報的比丘，犯僧伽婆尸沙。不回報的，犯偷蘭遮。兩、三、四個女人和男子也是如此。兩、三、四個比丘也是如此。
【English Translation】 English version: Sanghabasesa (formal meeting of the Sangha is required). If one does not report, thullanacca (an offense requiring confession).
If monks enter another's house, and the host asks the monk walking in front: 'Do you go in and out of so-and-so's house? Can you tell so-and-so: 'Give me your son, daughter, or sister.'' The monk walking in front says: 'We are not allowed to be matchmakers.' The monk walking behind hears these words and then goes to tell that householder: 'Can you give your son, daughter, or sister to so-and-so?' The monk who reports this matter commits Sanghabasesa. One who does not report, commits thullanacca.
The host asks the monk walking behind: 'Do you go in and out of these houses? Can you tell so-and-so: 'Give me your son, daughter, or sister.'' The monk walking behind says: 'We are not allowed to be matchmakers.' The monk walking in front hears these words and then goes to tell that householder: 'Can you give your son, daughter, or sister to so-and-so?' The monk receives the message, conveys it, and then reports back, commits Sanghabasesa. One who does not report, commits thullanacca.
Furthermore, a monk is walking on the road, and a woman says to the monk: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'' The monk receives the message, conveys it, and then reports back, commits Sanghabasesa. One who does not report, commits thullanacca. The same applies to two, three, or four women. The same applies to two, three, or four monks.
A monk is walking on the road, and a man says to the monk: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'' The monk receives the message, conveys it, and then reports back, commits Sanghabasesa. One who does not report, commits thullanacca. The same applies to two, three, or four men. The same applies to two, three, or four monks. The same applies to eunuchs (Huangmen) and hermaphrodites (two-gendered persons).
A monk is walking on the road, and a woman and a man say to the monk: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'' The monk receives the message, conveys it, and then reports back, commits Sanghabasesa. One who does not report, commits thullanacca. The same applies to two, three, or four women and men. The same applies to two, three, or four monks.
一比丘行道中，一女人、一黃門語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四女人黃門亦如是。二、三、四比丘亦如是。
一比丘行道中，一女人、一二根人語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語。語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四女人二根亦如是。二、三、四比丘亦如是。
一比丘行道中，一男、一黃門語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四男子黃門亦如是。二、三、四比丘亦如是。
一比丘行道中，一男子、一二根語比丘言：「汝能語某甲：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三、四男子二根亦如是。二、三、四比丘亦如是。
一比丘行道中，一黃門、一二根語比丘言：「汝能語某：『與我兒若女、姊妹。』」比丘受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二、三四黃門二根亦如是。二三四比丘亦如是。
一比丘行道中，一女、一男、一黃門、一二根語比丘言：「汝能語某：『與我兒若女、姊妹。』」比丘
【現代漢語翻譯】 現代漢語譯本 一位比丘（bhikkhu，佛教僧侶）在行進的路上，一位女子和一個黃門（eunuch，被閹割的男子）對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘接受了請求，並轉告了對方，如果對方回覆了，那麼這位比丘就犯了僧伽婆尸沙（saṃghāvaśeṣa，一種較重的罪）。如果沒有回覆，那麼這位比丘就犯了偷蘭遮（sthūlātyaya，一種較輕的罪）。兩個、三個、四個女子或黃門也是如此。兩個、三個、四個比丘也是如此。 一位比丘在行進的路上，一位女子和一個二根人（ubhayato vyañjanaka，同時具有男女兩性性徵的人）對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘接受了請求，並轉告了對方，如果對方回覆了，那麼這位比丘就犯了僧伽婆尸沙。如果沒有回覆，那麼這位比丘就犯了偷蘭遮。兩個、三個、四個女子或二根人也是如此。兩個、三個、四個比丘也是如此。 一位比丘在行進的路上，一位男子和一個黃門對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘接受了請求，並轉告了對方，如果對方回覆了，那麼這位比丘就犯了僧伽婆尸沙。如果沒有回覆，那麼這位比丘就犯了偷蘭遮。兩個、三個、四個男子或黃門也是如此。兩個、三個、四個比丘也是如此。 一位比丘在行進的路上，一位男子和一個二根人對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘接受了請求，並轉告了對方，如果對方回覆了，那麼這位比丘就犯了僧伽婆尸沙。如果沒有回覆，那麼這位比丘就犯了偷蘭遮。兩個、三個、四個男子或二根人也是如此。兩個、三個、四個比丘也是如此。 一位比丘在行進的路上，一位黃門和一個二根人對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘接受了請求，並轉告了對方，如果對方回覆了，那麼這位比丘就犯了僧伽婆尸沙。如果沒有回覆，那麼這位比丘就犯了偷蘭遮。兩個、三個、四個黃門或二根人也是如此。兩個、三個、四個比丘也是如此。 一位比丘在行進的路上，一位女子、一位男子、一位黃門和一個二根人對這位比丘說：『你能否替我告訴某人：『把你的兒子、女兒或姐妹給我。』』比丘
【English Translation】 English version While a bhikkhu (Buddhist monk) was walking on the road, a woman and a eunuch said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu accepted the request and conveyed it to the other person. If the other person replied, then the bhikkhu committed a saṃghāvaśeṣa (a serious offense). If there was no reply, then the bhikkhu committed a sthūlātyaya (a less serious offense). The same applies to two, three, or four women or eunuchs. The same applies to two, three, or four bhikkhus. While a bhikkhu was walking on the road, a woman and an ubhayato vyañjanaka (a person with both male and female sexual characteristics) said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu accepted the request and conveyed it to the other person. If the other person replied, then the bhikkhu committed a saṃghāvaśeṣa. If there was no reply, then the bhikkhu committed a sthūlātyaya. The same applies to two, three, or four women or ubhayato vyañjanakas. The same applies to two, three, or four bhikkhus. While a bhikkhu was walking on the road, a man and a eunuch said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu accepted the request and conveyed it to the other person. If the other person replied, then the bhikkhu committed a saṃghāvaśeṣa. If there was no reply, then the bhikkhu committed a sthūlātyaya. The same applies to two, three, or four men or eunuchs. The same applies to two, three, or four bhikkhus. While a bhikkhu was walking on the road, a man and an ubhayato vyañjanaka said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu accepted the request and conveyed it to the other person. If the other person replied, then the bhikkhu committed a saṃghāvaśeṣa. If there was no reply, then the bhikkhu committed a sthūlātyaya. The same applies to two, three, or four men or ubhayato vyañjanakas. The same applies to two, three, or four bhikkhus. While a bhikkhu was walking on the road, a eunuch and an ubhayato vyañjanaka said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu accepted the request and conveyed it to the other person. If the other person replied, then the bhikkhu committed a saṃghāvaśeṣa. If there was no reply, then the bhikkhu committed a sthūlātyaya. The same applies to two, three, or four eunuchs or ubhayato vyañjanakas. The same applies to two, three, or four bhikkhus. While a bhikkhu was walking on the road, a woman, a man, a eunuch, and an ubhayato vyañjanaka said to the bhikkhu: 'Can you tell so-and-so: 'Give me your son, daughter, or sister.'?' The bhikkhu
受語，語彼還報者，僧伽婆尸沙。不報者，偷蘭遮。二三四女人、男子、黃門、二根亦如是。二、三、四比丘亦如是。
有居士夫婦相瞋不和，時一比丘常出入是家，晨朝時到著衣持缽入舍坐已，共相問訊，教二人令和合。比丘生疑：「我將無犯僧伽婆尸沙耶？」是事白佛，佛言：「有三種婦：一財索得，二水得，三破賊得。三種婦若作券言：『非我婦，禮法未斷猶故出入。』未唱言：『非我婦。』教是和合者，偷蘭遮。若作券言：『非我婦，禮法已斷不復出入。』而未唱言：『非我婦。』教是和合，偷蘭遮。若作券言：『非我婦，禮法已斷不復出入。』唱言：『非我婦。』和合是者，僧伽婆尸沙。」
受他語有三種，還報有六種。三種者，一威儀，二相，三，期。威儀者，比丘語主人言：「若見我來往坐立，當知得、不得。」相者，比丘語主人言：「主人若見我新剃髮、若著絁僧伽梨、若捉瓦缽，當知得、不得。」期者，比丘語主人言：「若見我在眾中大語時、若挑衣時、當知得、不得。」是名三種受語。
六種報者，一口，二書，三手印，四威儀，五相，六、期。若比丘口受使語，口語彼，口還報者，僧伽婆尸沙。若書、手印、威儀、相、期還報者，僧伽婆尸沙。
比丘受使口語，書語
【現代漢語翻譯】 現代漢語譯本 受語，如果接受了（別人的）話語，又把（主人的意思）回報給（傳話人），犯僧伽婆尸沙（僧團所制定的僅次於波羅夷的重罪）。如果不回報，犯偷蘭遮（一種輕罪）。二、三、四個女人、男子、黃門（被閹割的人）、二根（同時具有男女兩性性器官的人）的情況也一樣。二、三、四個比丘的情況也一樣。
有一對居士夫婦互相嗔恨不和，當時有一位比丘經常出入這家。早晨的時候，穿著僧衣，拿著缽進入（居士的）家，坐下後，互相問候，教導二人令和好。比丘心生疑惑：『我將要犯僧伽婆尸沙罪了嗎？』這件事稟告了佛陀，佛陀說：『有三種妻子：一是通過錢財求得的，二是通過水（指搶奪）得到的，三是通過攻破賊人（指戰爭）得到的。這三種妻子如果立下字據說：「她不是我的妻子，（雖然）禮法上還沒有斷絕，（但我）仍然（可以）出入（她的住所）。」（如果）還沒有宣告說：「她不是我的妻子。」教導（他們）和好的人，犯偷蘭遮罪。如果立下字據說：「她不是我的妻子，禮法已經斷絕，不再出入（她的住所）。」而還沒有宣告說：「她不是我的妻子。」教導（他們）和好，犯偷蘭遮罪。如果立下字據說：「她不是我的妻子，禮法已經斷絕，不再出入（她的住所）。」（並且）宣告說：「她不是我的妻子。」（還去）和合他們的人，犯僧伽婆尸沙罪。』
接受他人話語有三種方式，回報有六種方式。三種方式是：一、威儀，二、相，三、約定。威儀是指，比丘告訴主人說：『如果看到我來來往往、坐著或站著，就應當知道（事情）成了或沒成。』相是指，比丘告訴主人說：『主人如果看到我新剃了頭髮、或者穿著絁（細絹）做的僧伽梨（袈裟）、或者拿著瓦缽，就應當知道（事情）成了或沒成。』約定是指，比丘告訴主人說：『如果看到我在眾人中大聲說話的時候、或者挑衣（整理衣服）的時候，就應當知道（事情）成了或沒成。』這叫做三種接受話語的方式。
六種回報的方式是：一、口頭，二、書信，三、手印，四、威儀，五、相，六、約定。如果比丘接受了使者的口頭傳話，（又）口頭告訴（主人），（再）口頭回報（使者），犯僧伽婆尸沙罪。如果通過書信、手印、威儀、相、約定來回報（使者），犯僧伽婆尸沙罪。
比丘接受使者的口頭傳話，（又）用書信告訴（主人）
【English Translation】 English version If one receives a message and then reports it back to the sender, it is a Sanghavasesa (a serious offense requiring a group of monks to resolve). If one does not report it back, it is a Thullanacca (a minor offense). The same applies to two, three, or four women, men, eunuchs (castrated individuals), or hermaphrodites (individuals with both male and female sexual organs). The same applies to two, three, or four bhikkhus (monks).
There was a lay couple who were angry and discordant with each other. At that time, a certain bhikkhu frequently visited their house. In the morning, he would put on his robes, carry his bowl, enter the house, and after sitting down, exchange greetings and teach the two to reconcile. The bhikkhu became suspicious: 'Am I about to commit a Sanghavasesa offense?' He reported this matter to the Buddha. The Buddha said: 'There are three types of wives: one obtained through wealth, one obtained through water (referring to capture), and one obtained through defeating bandits (referring to war). If these three types of wives have a written agreement stating: 'She is not my wife, (although) the legal formalities have not been severed, (I) still (can) enter and leave (her residence).' (If) it has not been proclaimed: 'She is not my wife,' the one who teaches (them) to reconcile commits a Thullanacca offense. If a written agreement states: 'She is not my wife, the legal formalities have been severed, and (I) no longer enter and leave (her residence),' but it has not been proclaimed: 'She is not my wife,' teaching (them) to reconcile is a Thullanacca offense. If a written agreement states: 'She is not my wife, the legal formalities have been severed, and (I) no longer enter and leave (her residence),' (and) it is proclaimed: 'She is not my wife,' the one who reconciles them commits a Sanghavasesa offense.'
There are three ways to receive another's message, and six ways to report back. The three ways are: 1. demeanor, 2. sign, 3. agreement. Demeanor means that the bhikkhu tells the master: 'If you see me coming and going, sitting or standing, you should know whether (the matter) is accomplished or not.' Sign means that the bhikkhu tells the master: 'Master, if you see me with newly shaved hair, or wearing a sanghati (outer robe) made of silk, or holding an earthenware bowl, you should know whether (the matter) is accomplished or not.' Agreement means that the bhikkhu tells the master: 'If you see me speaking loudly in the assembly, or adjusting my robe, you should know whether (the matter) is accomplished or not.' These are called the three ways of receiving a message.
The six ways of reporting back are: 1. orally, 2. by letter, 3. by hand gesture, 4. by demeanor, 5. by sign, 6. by agreement. If a bhikkhu receives a message orally, (then) tells (the master) orally, (and then) reports back (to the messenger) orally, he commits a Sanghavasesa offense. If he reports back (to the messenger) by letter, hand gesture, demeanor, sign, or agreement, he commits a Sanghavasesa offense.
If a bhikkhu receives a message orally from a messenger, (and then) tells (the master) by letter
彼，書還報者，僧伽婆尸沙。若書、手印、威儀、相、期，口還報者，僧伽婆尸沙。
比丘受使口語，手印語彼，手印還報者，僧伽婆尸沙。若手印、威儀、相、期、口、書還報者，僧伽婆尸沙。
若比丘受使書語，書語彼，書還報者，僧伽婆尸沙。若書、手印、威儀、相、期、口還報者，僧伽婆尸沙。
若比丘受使書，手印語彼，手印還報者，僧伽婆尸沙。若比丘手印、威儀、相、期、口、書還報者，僧伽婆尸沙。
比丘受使書語，口語彼，口還報者，僧伽婆尸沙。若比丘書、手印、威儀、相、期還報者，僧伽婆尸沙。
若比丘受使手印，手印語語彼，手印還報者，僧伽婆尸沙。手印、威儀、相、期、口、書還報者，僧伽婆尸沙。
比丘受使手印語，口語彼，口還報者，僧伽婆尸沙。書、手印、威儀、相期還報者，僧伽婆尸沙。
比丘受使手印語，書語彼，書還報者，僧伽婆尸沙。手印、威儀、相、期、口還報者，僧伽婆尸沙。
若受富貴人語，語富貴人，還報富貴人者，僧伽婆尸沙。若受貧賤人語，語富貴人，還報貧賤人者，偷蘭遮。
若比丘受他語，解意旨，僧伽婆尸沙。若受意旨，不受語，偷蘭遮。若但受語，不解意旨，不犯。(五事竟)。
【現代漢語翻譯】 現代漢語譯本 如果（比丘）作為信使，傳遞書信，並得到回信，犯僧伽婆尸沙（Sanghavasesa，僧殘，一種僅次於波羅夷的重罪）。如果傳遞書信、手勢、儀態、暗號、約定，或者口頭資訊，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用口頭語言和手勢傳遞資訊，並得到手勢回覆，犯僧伽婆尸沙。如果傳遞手勢、儀態、暗號、約定、口頭資訊或書信，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用書面語言傳遞資訊，並得到書面回覆，犯僧伽婆尸沙。如果傳遞書信、手勢、儀態、暗號、約定或口頭資訊，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用書信和手勢傳遞資訊，並得到手勢回覆，犯僧伽婆尸沙。如果比丘傳遞手勢、儀態、暗號、約定、口頭資訊或書信，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用書面語言傳遞資訊，用口頭語言傳遞資訊，並得到口頭回復，犯僧伽婆尸沙。如果比丘傳遞書信、手勢、儀態、暗號或約定，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用手勢傳遞資訊，並得到手勢回覆，犯僧伽婆尸沙。如果傳遞手勢、儀態、暗號、約定、口頭資訊或書信，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用手勢傳遞資訊，用口頭語言傳遞資訊，並得到口頭回復，犯僧伽婆尸沙。如果傳遞書信、手勢、儀態、暗號或約定，並得到回覆，犯僧伽婆尸沙。
如果比丘接受使命，用手勢傳遞資訊，用書面語言傳遞資訊，並得到書面回覆，犯僧伽婆尸沙。如果傳遞手勢、儀態、暗號、約定或口頭資訊，並得到回覆，犯僧伽婆尸沙。
如果接受富貴人的話，轉告富貴人，並得到富貴人的回覆，犯僧伽婆尸沙。如果接受貧賤人的話，轉告富貴人，並得到貧賤人的回覆，犯偷蘭遮（Thullanajjaya，一種罪名）。
如果比丘接受別人的話，理解其中的意思，犯僧伽婆尸沙。如果接受其中的意思，但不接受話語，犯偷蘭遮。如果只接受話語，不理解其中的意思，不犯戒。（五事完畢）。
【English Translation】 English version If a bhikkhu (monk) acts as a messenger, conveying a letter and receiving a reply, it is a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika). If conveying a letter, gesture, demeanor, sign, agreement, or verbal message, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through verbal language and gestures, and receives a gesture reply, it is a Sanghavasesa. If conveying gestures, demeanor, signs, agreements, verbal messages, or letters, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through written language, and receives a written reply, it is a Sanghavasesa. If conveying letters, gestures, demeanor, signs, agreements, or verbal messages, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through letters and gestures, and receives a gesture reply, it is a Sanghavasesa. If a bhikkhu conveys gestures, demeanor, signs, agreements, verbal messages, or letters, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through written language, conveying information through verbal language, and receives a verbal reply, it is a Sanghavasesa. If a bhikkhu conveys letters, gestures, demeanor, signs, or agreements, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through gestures, and receives a gesture reply, it is a Sanghavasesa. If conveying gestures, demeanor, signs, agreements, verbal messages, or letters, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through gestures, conveying information through verbal language, and receives a verbal reply, it is a Sanghavasesa. If conveying letters, gestures, demeanor, signs, or agreements, and receiving a reply, it is a Sanghavasesa.
If a bhikkhu accepts a mission, conveying information through gestures, conveying information through written language, and receives a written reply, it is a Sanghavasesa. If conveying gestures, demeanor, signs, agreements, or verbal messages, and receiving a reply, it is a Sanghavasesa.
If accepting the words of a wealthy person, conveying them to a wealthy person, and receiving a reply from the wealthy person, it is a Sanghavasesa. If accepting the words of a poor person, conveying them to a wealthy person, and receiving a reply from the poor person, it is a Thullanajjaya (Thullanajjaya, a type of offense).
If a bhikkhu accepts someone's words and understands their meaning, it is a Sanghavasesa. If accepting the meaning but not accepting the words, it is a Thullanajjaya. If only accepting the words without understanding their meaning, there is no offense. (End of the five matters).
佛在阿羅毗國。爾時諸阿羅毗比丘，自乞作廣長高大舍，久故難治。諸比丘數從居士乞言：「我須墼、須磚、鏒、钁、斧鑿、釜瓫、槃盂、瓶甕、麻繩、種種草木、皮繩、土囊、作人車鹿車。」諸比丘以是因緣，心常匆遽樂著作事，妨廢讀經、坐禪、行道。爾時長老大迦葉，晨朝時到著衣持缽入城乞食，諸居士遙見大迦葉來，即呵責言：「諸沙門釋子自言修善功德，今自乞物，作廣長高大舍，久故難治，數來求索種種所須，以是因緣妨廢讀經、坐禪、行道。我等失利，供養如是難滿難養無厭足人。」大迦葉聞是事心不喜，乞食已往詣佛所，頭面禮足在一面坐，白佛言：「世尊！我晨朝時到著衣持缽，入阿羅毗城乞食。諸居士遙見我來呵責言：『諸沙門釋子自言修善功德，今自乞物，作廣長高大舍，久故難治，數從我等索墼、索磚、鏒钁、斧鑿、釜瓫、瓶甕、草木、皮繩索，常著作事。以是因緣，妨廢讀經、坐禪、行道。我等失利，供養如是難滿難養、多欲無厭足人。』唯愿世尊！與諸比丘作舍限量。」佛默然受。大迦葉知佛默然受語已，將護舊比丘心故作禮而去。去不久，佛以是事集比丘僧，知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責諸比丘言：「云何名比丘，自乞作廣長高大
【現代漢語翻譯】 現代漢語譯本：佛陀在阿羅毗國（Alavi）的時候，當時阿羅毗的比丘們，自己請求建造寬廣高大的房舍，因為時間長了難以修繕。比丘們多次向居士們乞討說：『我們需要磚塊、磚頭、鋤頭、鐵鍬、斧頭鑿子、鍋盆、盤子、盂、瓶子、甕、麻繩、各種草木、皮繩、土囊、做工的人、車輛、鹿車。』比丘們因為這些事情，心裡常常忙碌，喜歡從事建造的事情，妨礙了讀經、坐禪、行道。當時長老摩訶迦葉（Mahakasyapa），早晨穿好衣服，拿著缽進入城中乞食，居士們遠遠地看見摩訶迦葉來了，就呵斥說：『這些沙門釋子（釋迦牟尼佛的弟子）自稱修行善功德，現在自己乞討物品，建造寬廣高大的房舍，因為時間長了難以修繕，多次來向我們索要各種所需之物，因為這些緣故，妨礙了讀經、坐禪、行道。我們遭受損失，供養像這樣難以滿足、難以養活、沒有厭足的人。』摩訶迦葉聽了這些話，心裡不高興，乞食完畢后前往佛陀的住所，頭面頂禮佛足，在一旁坐下，對佛陀說：『世尊！我早晨穿好衣服，拿著缽，進入阿羅毗城乞食。居士們遠遠地看見我來，呵斥我說：『這些沙門釋子自稱修行善功德，現在自己乞討物品，建造寬廣高大的房舍，因為時間長了難以修繕，多次向我們索要磚塊、磚頭、鋤頭鐵鍬、斧頭鑿子、鍋盆、瓶子、甕、草木、皮繩，常常從事建造的事情。因為這些緣故，妨礙了讀經、坐禪、行道。我們遭受損失，供養像這樣難以滿足、難以養活、貪得無厭的人。』唯愿世尊！為比丘們建造房舍。』佛陀默然應允。摩訶迦葉知道佛陀默然應允后，爲了照顧舊比丘的心情，行禮后離開了。離開后不久，佛陀因為這件事召集比丘僧眾，明知故問各位比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥各位比丘說：『怎麼能稱為比丘，自己乞討建造寬廣高大的』 房舍呢？』
【English Translation】 English version: The Buddha was in the country of Alavi. At that time, the Alavi Bhikkhus (monks), were requesting to build wide, tall, and large dwellings, which were difficult to maintain due to their age. The Bhikkhus repeatedly begged from the laypeople, saying, 'We need bricks, tiles, hoes, shovels, axes, chisels, pots, pans, bowls, basins, bottles, jars, hemp ropes, various plants and trees, leather ropes, soil bags, laborers, carts, and deer carts.' Because of these things, the Bhikkhus' minds were constantly busy, and they enjoyed engaging in construction work, which hindered their reading of scriptures, meditation, and practice of the path. At that time, the elder Mahakasyapa (Great Kashyapa), in the early morning, put on his robes, carried his bowl, and entered the city to beg for food. The laypeople saw Mahakasyapa coming from afar and scolded him, saying, 'These Shramana Shakyaputras (disciples of Shakyamuni Buddha) claim to cultivate good merit, but now they beg for things themselves, building wide, tall, and large dwellings, which are difficult to maintain due to their age. They repeatedly come to us asking for various necessities, and because of these reasons, they hinder our reading of scriptures, meditation, and practice of the path. We suffer losses, supporting such difficult-to-satisfy, difficult-to-feed, and insatiable people.' Mahakasyapa heard these words and was unhappy. After begging for food, he went to the Buddha's residence, prostrated himself at the Buddha's feet, sat to one side, and said to the Buddha, 'Venerable One! This morning, I put on my robes, carried my bowl, and entered the city of Alavi to beg for food. The laypeople saw me coming from afar and scolded me, saying, 'These Shramana Shakyaputras claim to cultivate good merit, but now they beg for things themselves, building wide, tall, and large dwellings, which are difficult to maintain due to their age. They repeatedly ask us for bricks, tiles, hoes, shovels, axes, chisels, pots, pans, bottles, jars, plants, trees, and leather ropes, constantly engaging in construction work. Because of these reasons, they hinder our reading of scriptures, meditation, and practice of the path. We suffer losses, supporting such difficult-to-satisfy, difficult-to-feed, and greedy, insatiable people.' I beseech the Venerable One! To build dwellings for the Bhikkhus.' The Buddha remained silent. Mahakasyapa knew that the Buddha had silently accepted his words, and out of consideration for the feelings of the old Bhikkhus, he paid his respects and left. Not long after, the Buddha gathered the Bhikkhu Sangha (community) because of this matter, and knowingly asked the Bhikkhus, 'Did you really do this?' They replied, 'We did, Venerable One!' The Buddha scolded the Bhikkhus with various reasons, saying, 'How can you be called Bhikkhus, begging to build wide, tall, and large dwellings?'
舍，久故難治，數從諸居士種種求索樂著作事。以是因緣，妨廢讀經坐禪行道？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘自乞作舍，無主自為，當應量作。是中量者，長十二修伽陀搩手、內廣七搩手。是比丘應問諸比丘，諸比丘當示無難無妨處。若比丘自乞作舍，無主自為，不問諸比丘，過量作者，僧伽婆尸沙。」
若自乞者，比丘從諸人乞，若得百錢、五十乃至一錢。
舍者，溫室、涼室、殿堂、樓閣、一柱舍、重舍。
無主者，是舍無檀越主、若男女、黃門、二根。
自為者，不為眾僧故，專為己，名自為。
量者，佛言：「用我手量，長十二搩手、內廣七搩手。」
問者，應問僧。
示處者，僧應示作處。
難處者，是中有蛇窟、蜈蚣、百足毒蟲乃至鼠穴。
無難者，是中無蛇窟、蜈蚣、百足毒蟲乃至鼠穴。
妨處者，是舍四邊一尋地內，有塔地、若官地、居士地、外道地、比丘尼地、若有大石、流水、池水、大樹、深坑，如是有妨處，僧不應示。
無妨處者，是舍四邊一尋地內，無塔地、官地、居士地、外道地、比丘尼地大石、流水、池水、大樹、深坑，如是無妨處，僧應示。
【現代漢語翻譯】 現代漢語譯本： 『僧人長期以來難以醫治舊病，多次向各位居士索取各種樂器和著作。因為這些原因，妨礙了讀經、坐禪和修行。』佛陀因為這些種種原因呵斥之後，告訴各位比丘：『因為有十種利益，所以為各位比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘自己乞求建造房屋，而且沒有施主，自己建造，應當按照規定的尺寸建造。這裡所說的尺寸是，長度為十二修伽陀搩手（Sugata span，佛陀的跨度），內部寬度為七搩手。這位比丘應當詢問各位比丘，各位比丘應當指示沒有困難和妨礙的地方。如果比丘自己乞求建造房屋，而且沒有施主，自己建造，不詢問各位比丘，超過規定尺寸建造的，犯僧伽婆尸沙（Sanghavasesa，僧殘罪）。』
『如果自己乞求』，是指比丘向人們乞討，無論得到一百錢、五十錢甚至一錢。
『房屋』，指的是溫室、涼室、殿堂、樓閣、單柱房屋、重疊房屋。
『沒有施主』，指的是這座房屋沒有檀越主（Danapati，施主），無論是男人、女人、黃門（Eunuch，太監）、二根（Hermaphrodite，雙性人）。
『自己建造』，不是爲了僧眾，而是專門爲了自己，叫做自己建造。
『尺寸』，佛陀說：『用我的手來測量，長度為十二搩手，內部寬度為七搩手。』
『詢問』，應當詢問僧眾。
『指示地點』，僧眾應當指示建造的地點。
『有困難的地方』，是指這裡有蛇窟、蜈蚣、百足毒蟲甚至鼠穴。
『沒有困難的地方』，是指這裡沒有蛇窟、蜈蚣、百足毒蟲甚至鼠穴。
『妨礙的地方』，是指房屋四邊一尋（span，約八尺）的範圍內，有塔的地基、官府的土地、居士的土地、外道的土地、比丘尼的土地，或者有大石頭、流水、池水、大樹、深坑，像這樣有妨礙的地方，僧眾不應當指示。
『沒有妨礙的地方』，是指房屋四邊一尋的範圍內，沒有塔的地基、官府的土地、居士的土地、外道的土地、比丘尼的土地、大石頭、流水、池水、大樹、深坑，像這樣沒有妨礙的地方，僧眾應當指示。
【English Translation】 English version: 『Monks, for a long time, it has been difficult to cure old illnesses, and they have repeatedly sought various musical instruments and writings from the lay devotees. Because of these reasons, it hinders the reading of scriptures, meditation, and practice.』 After the Buddha rebuked them for these various reasons, he told the monks: 『Because there are ten benefits, I am establishing precepts for you monks. From now on, this precept should be stated as follows: If a monk himself begs to build a dwelling, and there is no patron, and he builds it himself, he should build it according to the prescribed dimensions. The dimensions here are, the length is twelve Sugata spans (Sugata span, the span of the Buddha), and the internal width is seven spans. This monk should ask the other monks, and the other monks should indicate a place where there are no difficulties or obstructions. If a monk himself begs to build a dwelling, and there is no patron, and he builds it himself, without asking the other monks, and builds it exceeding the prescribed dimensions, he commits a Sanghavasesa (Sanghavasesa, an offense requiring initial and subsequent meetings of the Sangha).』
『If he begs himself,』 it means that the monk begs from people, whether he gets one hundred coins, fifty coins, or even one coin.
『Dwelling,』 refers to a warm room, a cool room, a hall, a pavilion, a single-pillar house, or a multi-story house.
『No patron,』 refers to the fact that this dwelling has no Danapati (Danapati, donor), whether it is a man, a woman, an Eunuch (Eunuch, eunuch), or a Hermaphrodite (Hermaphrodite, hermaphrodite).
『Builds it himself,』 it is not for the Sangha, but specifically for himself, called building it himself.
『Dimensions,』 the Buddha said: 『Measure with my hand, the length is twelve spans, and the internal width is seven spans.』
『Ask,』 should ask the Sangha.
『Indicate the place,』 the Sangha should indicate the place to build.
『Difficult place,』 refers to a place where there are snake dens, centipedes, poisonous millipedes, or even rat holes.
『No difficult place,』 refers to a place where there are no snake dens, centipedes, poisonous millipedes, or even rat holes.
『Obstructive place,』 refers to a place within one span (span, about eight feet) around the dwelling, where there is the foundation of a stupa, government land, the land of a lay devotee, the land of a heretic, the land of a bhikkhuni, or there are large rocks, flowing water, pond water, large trees, or deep pits. Such obstructive places should not be indicated by the Sangha.
『No obstructive place,』 refers to a place within one span around the dwelling, where there is no foundation of a stupa, government land, the land of a lay devotee, the land of a heretic, the land of a bhikkhuni, large rocks, flowing water, pond water, large trees, or deep pits. Such unobstructed places should be indicated by the Sangha.
是比丘應從僧乞示作處。乞示作處法者，僧一心和合時，是比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，應作是言：「諸長老一心念。我某甲比丘，為是自乞作舍，無主自為，無難無妨處作故，從僧乞示作處。僧憐愍故，示我作處。」第二、第三亦如是乞。是中僧應籌量可示不可示，若是比丘言無難，而實有難，不應示。若言：「無妨。」而實有妨，亦不應示。若言：「無難、無妨。」而實有難有妨，不應示。若言：「無難。」實無難，應示。若言：「無妨。」實無妨，應示。若言：「無難、無妨。」實無難、無妨，應示。示法者，僧一心和合，一比丘僧中唱言：「大德僧聽！是某甲比丘，欲自乞作舍，無主自為，無難無妨處作故，從僧乞示作處。若僧時到僧忍聽，僧當示某甲比丘作處。白如是。」「大德僧聽！是某甲比丘自乞作舍，無主自為，無難無妨處作故，從僧乞示作處。僧憐愍故，當示作處。誰諸長老忍僧示某甲自乞作舍、無主自為、無難無妨處作者默然，若不忍者說。」「僧示某甲比丘自乞作舍無主自為、無難無妨處作竟，僧忍，默然故。是事如是持！」
是中犯者，若比丘自乞作舍，無主自為，不如法作者犯、過量作犯、不問處犯、有難處犯、有妨處犯、過量不問處犯、過量難處犯、若過量妨處犯
【現代漢語翻譯】 現代漢語譯本： 比丘應當向僧團請求指示建造住所的地點。請求指示建造地點的方法是，當僧團一心和合時，這位比丘從座位起身，袒露右肩，脫掉鞋子，右膝著地合掌，應當這樣說：『諸位長老一心憶念。我某甲（比丘的名字）比丘，因為要自己建造住所，是無主的，自己建造，在沒有困難沒有妨礙的地方建造的緣故，所以向僧團請求指示建造地點。希望僧團憐憫我，指示我建造地點。』第二次、第三次也像這樣請求。這時僧團應當衡量是否可以指示，如果這位比丘說沒有困難，但實際上有困難，不應當指示。如果說：『沒有妨礙。』但實際上有妨礙，也不應當指示。如果說：『沒有困難、沒有妨礙。』但實際上有困難有妨礙，不應當指示。如果說：『沒有困難。』實際上沒有困難，應當指示。如果說：『沒有妨礙。』實際上沒有妨礙，應當指示。如果說：『沒有困難、沒有妨礙。』實際上沒有困難、沒有妨礙，應當指示。指示的方法是，僧團一心和合，一位比丘在僧團中唱言：『大德僧眾請聽！這位某甲（比丘的名字）比丘，想要自己請求建造住所，是無主的，自己建造，在沒有困難沒有妨礙的地方建造的緣故，所以向僧團請求指示建造地點。如果僧團時間已到，僧團容忍聽許，僧團應當指示某甲比丘建造地點。稟白完畢。』『大德僧眾請聽！這位某甲比丘自己請求建造住所，是無主的，自己建造，在沒有困難沒有妨礙的地方建造的緣故，所以向僧團請求指示建造地點。僧團憐憫的緣故，應當指示建造地點。哪位長老容忍僧團指示某甲自己請求建造住所、無主的、自己建造、沒有困難沒有妨礙的地方的就默然，如果不容忍者就說出來。』『僧團指示某甲比丘自己請求建造住所、無主的、自己建造、沒有困難沒有妨礙的地方完畢，僧團容忍，因為默然的緣故。這件事就這樣保持！』 這裡面犯戒的情況是，如果比丘自己請求建造住所，是無主的，自己建造，不如法建造的犯戒，超過規定尺寸建造的犯戒，不詢問就建造的犯戒，在有困難的地方建造的犯戒，在有妨礙的地方建造的犯戒，超過規定尺寸又不詢問就建造的犯戒，超過規定尺寸又在有困難的地方建造的犯戒，如果超過規定尺寸又在有妨礙的地方建造的犯戒。
【English Translation】 English version: A Bhikkhu (monk) should request a showing of a construction site from the Sangha (monastic community). The method for requesting a showing of a construction site is as follows: when the Sangha is of one mind and in harmony, the Bhikkhu should rise from his seat, arrange his upper robe over one shoulder, remove his leather sandals, kneel on his right knee, and join his palms together. He should say: 'Venerable elders, please pay attention with one mind. I, Bhikkhu (name of the Bhikkhu), wish to construct a dwelling for myself, which is ownerless and self-built, in a place free from difficulties and obstructions. Therefore, I request the Sangha to show me a construction site. May the Sangha have compassion on me and show me a construction site.' He should make this request a second and third time in the same manner. The Sangha should then consider whether it is appropriate to show the site or not. If the Bhikkhu says there are no difficulties, but in reality there are difficulties, the site should not be shown. If he says, 'There are no obstructions,' but in reality there are obstructions, the site should not be shown. If he says, 'There are no difficulties or obstructions,' but in reality there are difficulties and obstructions, the site should not be shown. If he says, 'There are no difficulties,' and in reality there are no difficulties, the site should be shown. If he says, 'There are no obstructions,' and in reality there are no obstructions, the site should be shown. If he says, 'There are no difficulties or obstructions,' and in reality there are no difficulties or obstructions, the site should be shown. The method for showing the site is as follows: the Sangha being of one mind and in harmony, one Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu (name of the Bhikkhu) wishes to request the construction of a dwelling for himself, which is ownerless and self-built, in a place free from difficulties and obstructions. Therefore, he requests the Sangha to show him a construction site. If it is the Sangha's time and the Sangha agrees, the Sangha should show Bhikkhu (name of the Bhikkhu) a construction site. This is the announcement.' 'Venerable Sangha, please listen! This Bhikkhu (name of the Bhikkhu) is requesting to construct a dwelling for himself, which is ownerless and self-built, in a place free from difficulties and obstructions. Therefore, he requests the Sangha to show him a construction site. Because of the Sangha's compassion, a construction site should be shown. Whoever among the elders agrees that the Sangha should show (name of the Bhikkhu) a site for self-requested construction of a dwelling, ownerless, self-built, and free from difficulties and obstructions, let him remain silent; if anyone does not agree, let him speak.' 'The Sangha has shown Bhikkhu (name of the Bhikkhu) a site for self-requested construction of a dwelling, ownerless, self-built, and free from difficulties and obstructions, the Sangha agrees, because of the silence. This matter is thus maintained!' In this matter, offenses occur if a Bhikkhu requests to build a dwelling for himself, which is ownerless and self-built, and builds it improperly, commits an offense; builds it exceeding the prescribed dimensions, commits an offense; builds it without asking permission, commits an offense; builds it in a place with difficulties, commits an offense; builds it in a place with obstructions, commits an offense; builds it exceeding the prescribed dimensions and without asking permission, commits an offense; builds it exceeding the prescribed dimensions and in a place with difficulties, commits an offense; or builds it exceeding the prescribed dimensions and in a place with obstructions, commits an offense.
、若不問難處犯、不問妨處犯、若難處妨處犯、若過量不問難處犯、若過量不問妨處犯、若過量不問難處妨處犯。
若比丘語余比丘：「為我作舍。」語已便去，后為作竟，是舍不如法作者犯，若過量作犯、不問處犯、有難處犯、妨處犯、過量不問處犯、過量難處犯、過量妨處犯、不問難處犯、不問妨處犯、難處妨處犯、過量不問難處犯、過量不問妨處犯、過量不問難處妨處犯。
若比丘語余比丘：「為我作舍。」語已便去，後作未成，行還自成，是舍不如法作犯，過量作犯、不問處犯、難處犯、妨處犯、過量不問犯。過量難處犯、過量妨處犯、不問難處犯、不問妨處犯、難處妨處犯、過量不問難處犯、過量不問妨處犯、過量不問難處妨處犯。
若為佛為僧，無犯。若得先成舍，無犯。(六事竟)。◎
十誦律卷第三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四(初誦之四)
後秦北印度三藏弗若多羅譯十三僧殘法之餘(並二不定法)
◎佛在拘睒彌國。爾時長老闡那多有知識，國王、夫人、王子、大臣、將帥、官屬，以多知識故，伐他神樹作大房舍。是樹多人所識、多人所用。諸居士嫌恨呵責：「諸沙門釋子自言修善功德，以國王、夫人、王子
【現代漢語翻譯】 現代漢語譯本： 若沒有詢問困難之處而觸犯，沒有詢問妨礙之處而觸犯，若困難之處和妨礙之處都觸犯，若超過限度沒有詢問困難之處而觸犯，若超過限度沒有詢問妨礙之處而觸犯，若超過限度沒有詢問困難之處和妨礙之處都觸犯。
若比丘對比丘說：『為我建造房舍。』說完就離開，之後（別人）建造完成，這房舍不如法建造則觸犯，若超過限度建造則觸犯，沒有詢問地點而觸犯，有困難之處而觸犯，有妨礙之處而觸犯，超過限度沒有詢問地點而觸犯，超過限度有困難之處而觸犯，超過限度有妨礙之處而觸犯，沒有詢問困難之處而觸犯，沒有詢問妨礙之處而觸犯，困難之處和妨礙之處都觸犯，超過限度沒有詢問困難之處而觸犯，超過限度沒有詢問妨礙之處而觸犯，超過限度沒有詢問困難之處和妨礙之處都觸犯。
若比丘對比丘說：『為我建造房舍。』說完就離開，之後建造未完成，（自己）回來完成，這房舍不如法建造則觸犯，超過限度建造則觸犯，沒有詢問地點而觸犯，有困難之處而觸犯，有妨礙之處而觸犯，超過限度沒有詢問而觸犯，超過限度有困難之處而觸犯，超過限度有妨礙之處而觸犯，沒有詢問困難之處而觸犯，沒有詢問妨礙之處而觸犯，困難之處和妨礙之處都觸犯，超過限度沒有詢問困難之處而觸犯，超過限度沒有詢問妨礙之處而觸犯，超過限度沒有詢問困難之處和妨礙之處都觸犯。
若是爲了佛（Buddha）或僧團（Sangha），則沒有觸犯。若得到先前已建成的房舍，則沒有觸犯。（六事完畢）。
《十誦律》卷第三 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第四（初誦之四）
後秦北印度三藏弗若多羅（Punyatara）譯十三僧殘法之餘（並二不定法）
佛在拘睒彌國（Kausambi）。當時長老闡那（Channa）有很多認識的人，國王（king）、夫人（queen）、王子（prince）、大臣（minister）、將帥（general）、官屬，因為認識的人多，砍伐他人的神樹建造大的房舍。這樹很多人認識、很多人使用。各位居士（householder）嫌恨呵責：『各位沙門（Shramana）釋子（Shakya's sons）自稱修行善功德，依靠國王、夫人、王子……』
【English Translation】 English version: If one commits an offense without asking about a difficult place, commits an offense without asking about an obstructing place, if one commits an offense in a difficult and obstructing place, if one commits an offense exceeding the limit without asking about a difficult place, if one commits an offense exceeding the limit without asking about an obstructing place, if one commits an offense exceeding the limit without asking about a difficult and obstructing place.
If a Bhikshu (monk) says to another Bhikshu (monk): 'Build a dwelling for me.' Having said this, he departs, and later it is completed. If this dwelling is not built according to the Dharma (law), he commits an offense. If it is built exceeding the limit, he commits an offense. If he does not ask about the place, he commits an offense. If there is a difficult place, he commits an offense. If there is an obstructing place, he commits an offense. If it exceeds the limit and he does not ask about the place, he commits an offense. If it exceeds the limit and there is a difficult place, he commits an offense. If it exceeds the limit and there is an obstructing place, he commits an offense. If he does not ask about a difficult place, he commits an offense. If he does not ask about an obstructing place, he commits an offense. If there is a difficult and obstructing place, he commits an offense. If it exceeds the limit and he does not ask about a difficult place, he commits an offense. If it exceeds the limit and he does not ask about an obstructing place, he commits an offense. If it exceeds the limit and he does not ask about a difficult and obstructing place, he commits an offense.
If a Bhikshu (monk) says to another Bhikshu (monk): 'Build a dwelling for me.' Having said this, he departs, and later it is not completed. He returns and completes it himself. If this dwelling is not built according to the Dharma (law), he commits an offense. If it is built exceeding the limit, he commits an offense. If he does not ask about the place, he commits an offense. If there is a difficult place, he commits an offense. If there is an obstructing place, he commits an offense. If it exceeds the limit and he does not ask, he commits an offense. If it exceeds the limit and there is a difficult place, he commits an offense. If it exceeds the limit and there is an obstructing place, he commits an offense. If he does not ask about a difficult place, he commits an offense. If he does not ask about an obstructing place, he commits an offense. If there is a difficult and obstructing place, he commits an offense. If it exceeds the limit and he does not ask about a difficult place, he commits an offense. If it exceeds the limit and he does not ask about an obstructing place, he commits an offense. If it exceeds the limit and he does not ask about a difficult and obstructing place, he commits an offense.
If it is for the Buddha (Buddha) or the Sangha (community), there is no offense. If one obtains a dwelling that was previously built, there is no offense. (End of the six matters).
The Vinaya in Ten Recitations, Volume 3 Taisho Tripitaka Volume 23, No. 1435, The Vinaya in Ten Recitations
The Vinaya in Ten Recitations, Volume 4 (The Fourth of the First Recitation)
Translated by Punyatara, the Tripitaka Master from Northern India of the Later Qin Dynasty, the remainder of the Thirteen Sanghavasesa Dharmas (along with two Aniyata Dharmas)
The Buddha (Buddha) was in Kausambi (Kausambi). At that time, the elder Channa (Channa) had many acquaintances: the king (king), the queen (queen), the prince (prince), the minister (minister), the general (general), and officials. Because he had many acquaintances, he cut down other people's sacred trees to build large dwellings. This tree was known to many people and used by many people. The laypeople (householder) resented and criticized: 'These Shramanas (Shramana), sons of Shakya (Shakya's sons), claim to cultivate good deeds and merit, relying on the king, the queen, the prince...'
、大臣、將帥、官屬所知識故，伐是多人所識、多人所用神樹，作大房舍。我等失利，供養如是難滿難養、多欲無厭足人。」有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘，以國王、夫人、王子、大臣、將帥、官屬所知識故，伐是多人所識用神樹，作大房舍？」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘作大房舍，有主自為作，是比丘應問諸比丘，諸比丘當示無難無妨處。若比丘作大房舍，有主自為，不問諸比丘難處妨處，作者，僧伽婆尸沙。」
大舍者，溫室、涼室、殿堂、樓閣、一柱舍、重舍，乃至容四威儀行、立、坐、臥。
有主者，是舍有檀越主、若男、若女、黃門、二根。
自為者，不為僧故專為己故，名為自為。
問者，應問僧。
示處者，僧應示處。
難處、妨處者，如上說。
是比丘應從僧乞示作處，乞法者，僧一心和合，是比丘從坐起，偏袒右肩脫革屣，胡跪合掌應作是言：「諸長老一心念！我某甲比丘欲作大房舍，有主自為，無難無妨處作。我某甲比丘為是有主自為，無難無妨處作故，
【現代漢語翻譯】 現代漢語譯本： 闡那（Channa）比丘因為國王、夫人、王子、大臣、將帥、官屬認識他的緣故，砍伐了很多人都知道、很多人使用的神樹，建造大的房舍。其他比丘因此批評說：『我們失去了利益，（因為闡那）供養那些難以滿足、難以供養、貪慾無厭的人。』一位少欲知足、奉行頭陀（dhūta）行的比丘聽說了這件事，心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問闡那：『你真的做了這件事嗎？』闡那回答說：『確實做了，世尊！』佛陀用種種理由呵責他說：『怎麼能稱為比丘，因為國王、夫人、王子、大臣、將帥、官屬認識你的緣故，砍伐很多人都知道使用的神樹，建造大的房舍？』佛陀用種種理由呵責之後，告訴眾比丘：『爲了十種利益，我將為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘建造大的房舍，有施主為他建造，這位比丘應當詢問眾比丘，眾比丘應當指示沒有困難、沒有妨礙的地方。如果比丘建造大的房舍，有施主為他建造，不詢問眾比丘哪裡有困難、哪裡有妨礙，建造者，犯僧伽婆尸沙（saṃghāvaśeṣa）。』
大的房舍，指的是溫室、涼室、殿堂、樓閣、一柱舍、重舍，乃至能夠容納四種威儀——行、立、坐、臥的地方。
有施主，指的是這房舍有檀越（dānavati）主，無論是男人、女人、黃門、二根。
自為，指的是不是爲了僧團的緣故，專門爲了自己的緣故，叫做自為。
詢問，應當詢問僧團。
指示地方，僧團應當指示地方。
困難的地方、妨礙的地方，如上面所說。
這位比丘應當從僧團乞求指示建造的地方，乞求方法是，僧團一心和合，這位比丘從座位上起身，偏袒右肩，脫掉革屣（kārpāsika），胡跪合掌，應當這樣說：『諸位長老一心念！我某甲比丘想要建造大的房舍，有施主為我建造，請指示沒有困難、沒有妨礙的地方。我某甲比丘爲了有施主為我建造，指示沒有困難、沒有妨礙的地方的緣故，』
【English Translation】 English version: Because the bhikkhu Channa (Channa) was known by kings, queens, princes, ministers, generals, and officials, he cut down a sacred tree known and used by many people to build large dwellings. Other bhikkhus criticized him, saying, 'We have lost our benefits because (Channa) is supporting those who are difficult to satisfy, difficult to support, and insatiably greedy.' A bhikkhu who was content with little and practiced the dhūta (dhūta) heard about this and was displeased, so he reported it to the Buddha in detail. The Buddha gathered the bhikkhu sangha (saṃgha) because of this matter, and knowingly asked Channa, 'Did you really do this?' Channa replied, 'I did, O Blessed One!' The Buddha rebuked him with various reasons, saying, 'How can you be called a bhikkhu, cutting down a sacred tree known and used by many people to build large dwellings because you are known by kings, queens, princes, ministers, generals, and officials?' After rebuking him with various reasons, the Buddha told the bhikkhus, 'For ten benefits, I will establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu builds a large dwelling, and a donor builds it for him, this bhikkhu should ask the bhikkhus, and the bhikkhus should indicate a place without difficulty or obstruction. If a bhikkhu builds a large dwelling, and a donor builds it for him, without asking the bhikkhus where there is difficulty or obstruction, the builder commits a saṃghāvaśeṣa (saṃghāvaśeṣa).'
A large dwelling refers to a greenhouse, a cool room, a palace, a pavilion, a single-pillar house, a double house, even a place that can accommodate the four postures—walking, standing, sitting, and lying down.
A donor refers to the dānavati (dānavati) who owns the dwelling, whether male, female, eunuch, or hermaphrodite.
'For oneself' means not for the sake of the sangha (saṃgha), but specifically for one's own sake.
'Asking' means asking the sangha (saṃgha).
'Indicating a place' means the sangha (saṃgha) should indicate a place.
'Difficult places' and 'obstructive places' are as described above.
This bhikkhu should ask the sangha (saṃgha) to indicate a place to build. The method of asking is that the sangha (saṃgha) is of one mind and in harmony. This bhikkhu rises from his seat, bares his right shoulder, removes his kārpāsika (kārpāsika), kneels with his right knee on the ground, joins his palms, and should say: 'Venerable elders, be mindful! I, bhikkhu so-and-so, wish to build a large dwelling, and a donor is building it for me. Please indicate a place without difficulty or obstruction. I, bhikkhu so-and-so, because a donor is building it for me, ask for a place without difficulty or obstruction.'
從僧乞示作處，僧憐愍故示我作處。」第二、第三亦如是乞。是中僧應籌量可示不可示。若言：「無難。」而實有難，若言：「無妨。」而實有妨，若言：「無難無妨。」而實有難有妨，皆不應示。無妨實無妨、無難實無難，應示。示法者，僧一心和合，一比丘唱言：「大德僧聽！是某甲比丘欲作大舍，有主自為，無難無妨處作。是比丘為作大舍故，從僧乞示作處。若僧時到僧忍聽，僧當示某甲比丘作處。白如是。」「大德僧聽！是某甲比丘欲作大舍，有主自為，無難無妨處作故，從僧乞示作處。僧憐愍故當示作處。誰諸長老忍某甲比丘作大舍有主自為、無難處無妨處作者默然，若不忍者說。」如是白四羯磨。「僧示竟，某甲比丘作大舍，有主自為無難無妨處，僧忍，默然故，是事如是持！」
是中犯者，若比丘有主自為，過量作大舍犯、不問處犯、有難處犯、有妨處犯、不問有難處犯、不問有妨處犯、難處妨處犯、不問難處妨處犯。若比丘語余比丘：「為我作舍。」語已便去，后為作竟，是舍過量作犯、不問處犯、有難處犯、有妨處犯、不問有難處犯、不問有妨處犯、有難有妨處犯、不問有難有妨處犯。若比丘語余比丘：「為我作舍。」語已便去，後作未成，行還自成，是舍過量作犯、不問處犯、有難處犯、
【現代漢語翻譯】 現代漢語譯本： 『從僧團請求指示建造地點，僧團因為憐憫的緣故指示我建造地點。』第二次、第三次也像這樣請求。這裡僧團應該衡量可以指示還是不可以指示。如果說：『沒有困難。』而實際上有困難，如果說：『沒有妨礙。』而實際上有妨礙，如果說：『沒有困難沒有妨礙。』而實際上有困難有妨礙，都不應該指示。沒有妨礙實際上沒有妨礙、沒有困難實際上沒有困難，才應該指示。指示地點的方法是，僧團一心和合，一位比丘唱言：『大德僧眾請聽！這位某甲（某甲：指代人名）比丘想要建造大房屋，自己負責，在沒有困難沒有妨礙的地方建造。這位比丘爲了建造大房屋的緣故，從僧團請求指示建造地點。如果僧團時間到了，僧團允許聽取，僧團應當指示某甲比丘建造地點。稟白如上。』『大德僧眾請聽！這位某甲比丘想要建造大房屋，自己負責，在沒有困難沒有妨礙的地方建造的緣故，從僧團請求指示建造地點。僧團因為憐憫的緣故應當指示建造地點。哪位長老允許某甲比丘建造大房屋自己負責、在沒有困難的地方沒有妨礙的地方建造的就默然，如果不允許的就說出來。』像這樣稟白四次羯磨（羯磨：指僧團的議事程式）。『僧團指示完畢，某甲比丘建造大房屋，自己負責在沒有困難沒有妨礙的地方，僧團允許，因為默然的緣故，這件事就這樣成立！』 這裡面的犯戒情況是，如果比丘自己負責，過量建造大房屋犯戒、不詢問地點犯戒、在有困難的地方犯戒、在有妨礙的地方犯戒、不詢問是否有困難犯戒、不詢問是否有妨礙犯戒、在有困難有妨礙的地方犯戒、不詢問是否有困難有妨礙犯戒。如果比丘對其他比丘說：『為我建造房屋。』說完就離開，之後（別人）建造完成，這房屋過量建造犯戒、不詢問地點犯戒、在有困難的地方犯戒、在有妨礙的地方犯戒、不詢問是否有困難犯戒、不詢問是否有妨礙犯戒、在有困難有妨礙的地方犯戒、不詢問是否有困難有妨礙犯戒。如果比丘對其他比丘說：『為我建造房屋。』說完就離開，之後（房屋）未建造完成，（自己）回來完成，這房屋過量建造犯戒、不詢問地點犯戒、在有困難的地方犯戒、
【English Translation】 English version: 『I request the Sangha (Sangha: monastic community) to indicate a place to build, and the Sangha, out of compassion, indicates a place for me to build.』 The second and third times, the request is made in the same way. Here, the Sangha should consider whether it is appropriate to indicate or not. If they say, 『There is no difficulty,』 but in reality, there is difficulty; if they say, 『There is no obstruction,』 but in reality, there is an obstruction; if they say, 『There is no difficulty and no obstruction,』 but in reality, there are both difficulty and obstruction, they should not indicate. Only if there is actually no obstruction and no difficulty should they indicate. The method of indicating a place is that the Sangha is of one mind and in harmony, and one Bhikkhu (Bhikkhu: a Buddhist monk) announces, 『Venerable Sangha, listen! This Bhikkhu named so-and-so (so-and-so: used to represent a name) wishes to build a large dwelling, taking responsibility himself, in a place where there is no difficulty and no obstruction. This Bhikkhu, for the sake of building a large dwelling, requests the Sangha to indicate a place to build. If the Sangha is ready and agrees to listen, the Sangha should indicate a place for so-and-so Bhikkhu to build. The announcement is made thus.』 『Venerable Sangha, listen! This Bhikkhu named so-and-so wishes to build a large dwelling, taking responsibility himself, in a place where there is no difficulty and no obstruction, and therefore requests the Sangha to indicate a place to build. The Sangha, out of compassion, should indicate a place to build. Whoever among the elders approves of so-and-so Bhikkhu building a large dwelling, taking responsibility himself, in a place where there is no difficulty and no obstruction, let him remain silent; if anyone does not approve, let him speak.』 The announcement is made in this way for four Kammavācanās (Kammavācanās: formal statements for monastic procedures). 『The Sangha has indicated the place, and so-and-so Bhikkhu is building a large dwelling, taking responsibility himself, in a place where there is no difficulty and no obstruction. The Sangha approves, and because of the silence, this matter is thus established!』 The offenses in this case are: if a Bhikkhu takes responsibility himself, building a large dwelling in excess of the permitted size is an offense; not inquiring about the location is an offense; building in a place where there is difficulty is an offense; building in a place where there is obstruction is an offense; not inquiring whether there is difficulty is an offense; not inquiring whether there is obstruction is an offense; building in a place where there is both difficulty and obstruction is an offense; not inquiring whether there is both difficulty and obstruction is an offense. If a Bhikkhu says to another Bhikkhu, 『Build a dwelling for me,』 and then leaves, and later (the other) completes the building, building the dwelling in excess of the permitted size is an offense; not inquiring about the location is an offense; building in a place where there is difficulty is an offense; building in a place where there is obstruction is an offense; not inquiring whether there is difficulty is an offense; not inquiring whether there is obstruction is an offense; building in a place where there is both difficulty and obstruction is an offense; not inquiring whether there is both difficulty and obstruction is an offense. If a Bhikkhu says to another Bhikkhu, 『Build a dwelling for me,』 and then leaves, and later (the dwelling) is not completed, and (he himself) returns and completes it, building the dwelling in excess of the permitted size is an offense; not inquiring about the location is an offense; building in a place where there is difficulty is an offense;
有妨處犯、不問有難處犯、不問有妨處犯、有難有妨處犯、不問有難有妨處犯。
若先成舍，無犯。(七事竟)◎
◎佛在王舍城。爾時長老陀驃力士子，成就五法故，僧羯磨作知臥具人，不隨愛、不隨瞋、不隨怖、不隨癡、知得不得，是人隨所應與，若阿練兒阿練兒共、持律持律共、說法說法共、讀修妒路讀修妒路共，如是同事者共。是人作是念：「我如是與者，若語、若默安樂得住。」是陀驃分佈臥具時，不須燈燭，左手出光，右手持與。有比丘故待闇來，欲見陀驃神通之力。時佛故在王舍城，是力士子陀驃，成就五法故，眾僧教作差會人。是人差次會時，不隨愛、瞋、怖、癡、知次第不越次。爾時彌多羅浮摩比丘次會，值得粗食，如是再三食粗食。時作如是念：「我深苦惱。是陀驃力士子故以是粗食惱我。當以何報令彼得惱？」復作是念：「我當謗以無根波羅夷法。」是比丘有妹比丘尼，名彌多羅。時此比丘尼，到彌多羅浮摩比丘所，頭面禮足在一面立。時彌多羅浮摩比丘，不共語亦不看不教坐。是比丘尼作是念：「我作何惡何所觸犯，使此兄不共我語？」作是念已便言：「我于兄有何過故，不共我語不教我坐？」是比丘言：「陀驃比丘故以粗食惱我，乃至再三。汝不助我。」比丘尼言：「欲令我
【現代漢語翻譯】 現代漢語譯本： 有障礙的違犯，不論有沒有困難的違犯，不論有沒有障礙的違犯，有困難也有障礙的違犯，不論有沒有困難也有障礙的違犯。
如果先已建成住所，則無犯。（七事完畢）
佛陀在王舍城（Rājagṛha）。當時，長老陀驃力士子（Dabba Mallaputta），成就五種功德，僧團羯磨（Saṃghakamma）任命他為管理臥具的人。他不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡，知道應得與不應得。這個人按照應該的情況給予，如果是阿練若（āraññaka，指住在森林中的修行者）就和阿練若住在一起，持律者和持律者住在一起，說法者和說法者住在一起，讀修妒路（sūtra，經）者和讀修妒路者住在一起，像這樣志同道合的人住在一起。這個人這樣想：『我這樣給予，無論是說話還是沉默，都能安樂地居住。』當陀驃（Dabba）分配臥具時，不需要燈燭，左手放出光明，右手拿著給予。有比丘故意等待天黑來臨，想要見陀驃（Dabba）的神通之力。當時佛陀還在王舍城（Rājagṛha），這位力士子陀驃（Dabba），成就五種功德，被僧眾教導擔任差會人。這個人安排次序時，不隨順愛慾、嗔恚、恐懼、愚癡，知道次序而不越次。當時，彌多羅浮摩（Mittabhūmaka）比丘輪到集會，得到粗糙的食物，像這樣再三吃到粗糙的食物。當時他這樣想：『我深感苦惱。這個陀驃力士子（Dabba Mallaputta）故意用這些粗糙的食物來惱我。我應當用什麼來報復，讓他也感到惱怒？』他又這樣想：『我應當用沒有根據的波羅夷（pārājika，斷頭罪）法來誹謗他。』這位比丘有個妹妹是比丘尼，名叫彌多羅（Mittā）。當時這位比丘尼，來到彌多羅浮摩（Mittabhūmaka）比丘處，頭面禮足後站在一邊。當時彌多羅浮摩（Mittabhūmaka）比丘，不和她說話，也不看她，不讓她坐下。這位比丘尼這樣想：『我做了什麼惡事，觸犯了什麼，使得這位兄長不和我說話？』這樣想過後便說：『我對兄長有什麼過錯，不和我說話，不讓我坐下？』這位比丘說：『陀驃（Dabba）比丘故意用粗糙的食物惱我，乃至再三。你又不幫助我。』比丘尼說：『想要我……』
【English Translation】 English version: There is an offense with obstruction, regardless of whether there is difficulty; an offense without obstruction, regardless of whether there is obstruction; an offense with both difficulty and obstruction; an offense without both difficulty and obstruction.
If the dwelling is already built, there is no offense. (End of the seven matters)
The Buddha was in Rājagṛha (王舍城). At that time, the elder Dabba Mallaputta (陀驃力士子), possessing five qualities, was appointed by the Saṃghakamma (僧羯磨, Sangha's action) as the person in charge of managing bedding. He did not follow desire, did not follow anger, did not follow fear, did not follow delusion, and knew what should be given and what should not be given. This person gave according to what was appropriate. If they were āraññakas (阿練若, forest dwellers), they stayed with āraññakas; those who upheld the Vinaya stayed with those who upheld the Vinaya; those who taught the Dharma stayed with those who taught the Dharma; those who recited the sūtras (修妒路) stayed with those who recited the sūtras; those who had similar practices stayed together. This person thought, 'If I give in this way, whether speaking or remaining silent, I can live in peace.' When Dabba (陀驃) distributed the bedding, he did not need lamps or candles; his left hand emitted light, and his right hand held and gave. Some monks deliberately waited for darkness to come, wanting to see Dabba's (陀驃) power of神通 (supernatural abilities). At that time, the Buddha was still in Rājagṛha (王舍城). This powerful son Dabba (陀驃), possessing five qualities, was instructed by the Sangha to be the person in charge of assigning meals. When this person arranged the order, he did not follow desire, anger, fear, or delusion; he knew the order and did not skip anyone. At that time, the monk Mittabhūmaka (彌多羅浮摩) was assigned to the gathering and received coarse food. This happened three times. Then he thought, 'I am deeply distressed. This Dabba Mallaputta (陀驃力士子) deliberately uses this coarse food to annoy me. How should I retaliate to make him annoyed as well?' He then thought, 'I will slander him with a baseless pārājika (波羅夷, expulsion) offense.' This monk had a sister who was a bhikkhuni (比丘尼), named Mittā (彌多羅). At that time, this bhikkhuni came to the monk Mittabhūmaka (彌多羅浮摩), bowed her head to his feet, and stood to one side. At that time, the monk Mittabhūmaka (彌多羅浮摩) did not speak to her, did not look at her, and did not ask her to sit down. This bhikkhuni thought, 'What evil have I done, what have I offended, that this brother does not speak to me?' After thinking this, she said, 'What fault have I committed against my brother, that you do not speak to me and do not ask me to sit down?' This monk said, 'The monk Dabba (陀驃) deliberately annoys me with coarse food, even three times. And you do not help me.' The bhikkhuni said, 'You want me to...'
以何事相助？」是比丘言：「妹！汝到佛所作如是言：『世尊！云何有是法？陀驃比丘共我作淫，墮波羅夷事。』」比丘尼言：「是清凈無罪比丘，云何謗以無根波羅夷法？」是比丘言：「妹！汝不作是謗者，我不共汝語、不喚汝坐。」是比丘尼敬愛兄故，即作是念：「若我不隨語者，兄不共我語、不教我坐。」如是念已，即語兄言：「當隨汝語。」是比丘言：「妹小住！我當先往佛所，汝隨後來，我當證之。」即往佛所，頭面禮足在一面立。是比丘尼便從後來，頭面禮足在一面立，白佛言：「世尊！云何有是法？陀驃比丘共我作淫，墮波羅夷事。」時彌多羅浮摩比丘即作是言：「世尊！是事實爾，我亦先知，如是比丘尼所說。」爾時陀驃在佛后扇佛，佛顧視陀驃言：「汝今云何？是彌多羅比丘尼在我前言：『世尊！云何有是法？陀驃比丘共我作淫，墮波羅夷事。』彌多羅浮摩比丘亦作是言：『世尊！是事實爾，我先亦知，如是比丘尼所說。』」陀驃比丘白佛言：「世尊！世尊知我、修伽陀知我。」佛語陀驃：「汝今不得作如是語：『世尊知我、修伽陀知我。』汝憶念者，便說憶念。若不憶念者，說不憶念。」「我不憶念。世尊！不憶念。修伽陀！」爾時長老羅睺羅亦在會中，偏袒右肩、合掌，白佛言：「世尊！是陀
【現代漢語翻譯】 現代漢語譯本： 比丘問：『用什麼事來幫助我呢？』比丘說：『妹妹！你到佛陀（世尊）那裡這樣說：「世尊！怎麼會有這樣的事？陀驃（Dabba）比丘和我行淫，犯了波羅夷（Pārājika，斷頭罪）。」』比丘尼說：『這位比丘是清凈無罪的，怎麼能用沒有根據的波羅夷罪來誹謗他呢？』比丘說：『妹妹！如果你不這樣誹謗他，我就不和你說話，也不讓你坐。』這位比丘尼因為敬愛她的哥哥，就想：『如果我不聽他的話，哥哥就不和我說話，也不讓我坐。』這樣想著，就對她的哥哥說：『我會聽你的話。』比丘說：『妹妹稍等！我先去佛陀那裡，你隨後再來，我來作證。』 於是就去到佛陀那裡，頭面伏地禮拜後站在一邊。這位比丘尼隨後也來了，頭面伏地禮拜後站在一邊，對佛陀說：『世尊！怎麼會有這樣的事？陀驃比丘和我行淫，犯了波羅夷罪。』當時，彌多羅浮摩（Mittabhūmaka）比丘就說：『世尊！這是事實，我早就知道了，就像這位比丘尼所說的那樣。』 這時，陀驃比丘正在佛陀身後為佛陀扇扇子，佛陀回頭看著陀驃說：『你現在怎麼樣了？這位彌多羅比丘尼在我面前說：「世尊！怎麼會有這樣的事？陀驃比丘和我行淫，犯了波羅夷罪。」彌多羅浮摩比丘也說：「世尊！這是事實，我早就知道了，就像這位比丘尼所說的那樣。」』 陀驃比丘對佛陀說：『世尊！世尊知道我，善逝（Sugata）知道我。』佛陀對陀驃說：『你現在不能這樣說：「世尊知道我，善逝知道我。」你如果記得，就說記得。如果不記得，就說不記得。』『我不記得。世尊！不記得。善逝！』 當時，長老羅睺羅（Rāhula）也在集會中，袒露右肩，合掌，對佛陀說：『世尊！這位陀驃
【English Translation】 English version: The Bhikkhu (monk) asked: 'With what matter shall I help?' The Bhikkhu said: 'Sister! You go to the Buddha (the World-Honored One) and say thus: 'World-Honored One! How can there be such a thing? The Bhikkhu Dabba (Dabba, name of a monk) committed adultery with me, falling into a Pārājika (Pārājika, defeat) offense.'' The Bhikkhuni (nun) said: 'This Bhikkhu is pure and without fault, how can you slander him with a baseless Pārājika offense?' The Bhikkhu said: 'Sister! If you do not make this slander, I will not speak to you, nor will I ask you to sit.' Because the Bhikkhuni respected and loved her brother, she thought: 'If I do not follow his words, my brother will not speak to me, nor will he ask me to sit.' Having thought thus, she said to her brother: 'I will follow your words.' The Bhikkhu said: 'Sister, wait a moment! I will go to the Buddha first, and you follow later, and I will testify to it.' Then he went to the Buddha, prostrated himself with his head and face to the ground, and stood on one side. The Bhikkhuni then came from behind, prostrated herself with her head and face to the ground, and stood on one side, saying to the Buddha: 'World-Honored One! How can there be such a thing? The Bhikkhu Dabba committed adultery with me, falling into a Pārājika offense.' At that time, the Bhikkhu Mittabhūmaka (Mittabhūmaka, name of a monk) said: 'World-Honored One! This is the truth, I knew it long ago, just as this Bhikkhuni said.' At this time, the Bhikkhu Dabba was fanning the Buddha behind the Buddha, and the Buddha looked back at Dabba and said: 'How are you now? This Bhikkhuni Mittabhūmaka is saying before me: 'World-Honored One! How can there be such a thing? The Bhikkhu Dabba committed adultery with me, falling into a Pārājika offense.' The Bhikkhu Mittabhūmaka also said: 'World-Honored One! This is the truth, I knew it long ago, just as this Bhikkhuni said.' The Bhikkhu Dabba said to the Buddha: 'World-Honored One! The World-Honored One knows me, the Sugata (Sugata, Well-Gone One) knows me.' The Buddha said to Dabba: 'You must not say such words now: 'The World-Honored One knows me, the Sugata knows me.' If you remember, then say you remember. If you do not remember, then say you do not remember.' 'I do not remember. World-Honored One! I do not remember. Sugata!' At that time, the Elder Rāhula (Rāhula, name of a monk) was also in the assembly, baring his right shoulder, joining his palms, and said to the Buddha: 'World-Honored One! This Dabba
驃比丘為何所說？是彌多羅比丘尼今在佛前作如是語：『世尊！云何有是法？陀驃比丘共我作淫，墮波羅夷事。』彌多羅浮摩比丘亦作是言：『世尊！是事實爾。我先亦知。如是比丘尼所說。』」佛語羅睺羅：「我今問汝，隨汝意答。于意云何？若是比丘尼來語我言：『世尊！云何有是法？羅睺羅共我作淫，墮波羅夷事。』彌多羅浮摩比丘亦作是說：『是事實爾。我亦先知，如比丘尼所說。』汝當云何？」時羅睺羅言：「世尊知我、修伽陀知我。」佛言：「癡人！汝尚能言：『世尊知我、修伽陀知我。』何況陀驃比丘持戒清凈善修梵行，云何不言：『世尊知我、修伽陀知我。』」爾時佛語諸比丘：「汝等當記，陀驃比丘說不憶念，是彌多羅比丘尼自說作罪故，應與滅羯磨。」佛如是教已，起入禪室。
時諸比丘審諦急問彌多羅浮摩比丘言：「汝云何見？何處見？見犯何事？汝以何事故往見？」是諸比丘審諦急問已，答言：「陀驃比丘實梵行清凈，我以欲故、瞋故、怖故、癡故，作是語謗。」諸比丘言：「云何陀驃比丘梵行清凈，以欲故、瞋故、怖故、癡故，作是語謗？」答言：「陀驃比丘成就五法故，王舍城眾僧教作差會人，不隨愛、瞋、怖、癡、次第不越次。我時次會，值粗惡食，如是再三啖食。時心中苦惱
【現代漢語翻譯】 現代漢語譯本： 驃（Dabba）比丘說了什麼？是彌多羅（Mittra）比丘尼現在在佛前這樣說：『世尊！怎麼會有這樣的事？陀驃（Dabba）比丘與我行淫，犯了波羅夷罪。』彌多羅浮摩（Mittabhūmaka）比丘也這樣說：『世尊！這是事實。我之前也知道。就像比丘尼所說的那樣。』」佛對羅睺羅（Rāhula）說：「我現在問你，隨你的意思回答。你認為如何？如果這位比丘尼來對我說：『世尊！怎麼會有這樣的事？羅睺羅（Rāhula）與我行淫，犯了波羅夷罪。』彌多羅浮摩（Mittabhūmaka）比丘也這樣說：『這是事實。我也早就知道，就像比丘尼所說的那樣。』你會怎麼說？」當時羅睺羅（Rāhula）說：「世尊瞭解我，善逝（Sugata）瞭解我。」佛說：「愚癡的人！你尚且能說：『世尊瞭解我，善逝（Sugata）瞭解我。』何況陀驃（Dabba）比丘持戒清凈，善修梵行，怎麼不能說：『世尊瞭解我，善逝（Sugata）瞭解我。』」當時佛告訴眾比丘：「你們應當記住，陀驃（Dabba）比丘說他不記得這件事，是彌多羅（Mittra）比丘尼自己說自己犯了罪，所以應該對她進行滅羯磨（Ukkhittakamma）。」佛這樣教導之後，起身進入禪室。
當時眾比丘仔細而緊急地詢問彌多羅浮摩（Mittabhūmaka）比丘說：「你如何看見？在哪裡看見？看見犯了什麼事？你因為什麼原因去看見？」這些比丘仔細而緊急地詢問之後，他回答說：「陀驃（Dabba）比丘實際上梵行清凈，我因為貪慾、嗔恚、恐懼、愚癡，才說了這樣誹謗的話。」眾比丘說：「既然陀驃（Dabba）比丘梵行清凈，你為什麼因為貪慾、嗔恚、恐懼、愚癡，而說這樣誹謗的話？」他回答說：「陀驃（Dabba）比丘成就了五種功德，因此王舍城（Rājagaha）的僧團教他做差會人（bhattuddesaka），他不隨從愛、嗔、怖、癡，不越過次序。我當時輪到值會，得到粗劣的食物，這樣再三食用。當時心中苦惱。
【English Translation】 English version: What did Dabba bhikkhu say? It is that Mittra bhikkhuni is now saying before the Buddha: 'Venerable Sir! How can this be? Dabba bhikkhu committed sexual intercourse with me, incurring a Parajika offense.' Mittabhūmaka bhikkhu also said: 'Venerable Sir! This is the truth. I also knew it before. Just as the bhikkhuni said.'" The Buddha said to Rāhula: "I am now asking you, answer as you wish. What do you think? If this bhikkhuni came and said to me: 'Venerable Sir! How can this be? Rāhula committed sexual intercourse with me, incurring a Parajika offense.' Mittabhūmaka bhikkhu also said: 'This is the truth. I also knew it before, just as the bhikkhuni said.' What would you say then?" At that time, Rāhula said: "The Venerable Sir knows me, the Sugata (Well-gone) knows me." The Buddha said: "Foolish man! You can still say: 'The Venerable Sir knows me, the Sugata (Well-gone) knows me.' How much more so Dabba bhikkhu, who is virtuous and pure, and well-practiced in the holy life, how can he not say: 'The Venerable Sir knows me, the Sugata (Well-gone) knows me.'" At that time, the Buddha told the bhikkhus: "You should remember that Dabba bhikkhu said he does not remember this matter, and it is Mittra bhikkhuni who herself said that she committed the offense, therefore, an Ukkhittakamma (suspension) should be imposed on her." After the Buddha taught in this way, he arose and entered his meditation chamber.
At that time, the bhikkhus carefully and urgently questioned Mittabhūmaka bhikkhu, saying: "How did you see it? Where did you see it? What offense did you see being committed? For what reason did you go to see it?" After these bhikkhus carefully and urgently questioned him, he replied: "Dabba bhikkhu is actually pure in his holy life, but because of lust, anger, fear, and delusion, I spoke such slanderous words." The bhikkhus said: "Since Dabba bhikkhu is pure in his holy life, why did you speak such slanderous words because of lust, anger, fear, and delusion?" He replied: "Dabba bhikkhu has achieved five qualities, therefore the Sangha of Rājagaha (Rajgir) taught him to be the bhattuddesaka (food distributor), and he does not follow love, anger, fear, and delusion, and does not skip the order. At that time, it was my turn to be on duty, and I received coarse food, and I ate it in this way three times. At that time, I was distressed in my heart.
，便作是念：『陀驃比丘故以粗食惱我，當以何報？』復作是念：『我當謗以無根波羅夷法。』以是因緣故，我以欲瞋怖癡故，作是語謗。」是中有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，以無根波羅夷法謗清凈梵行比丘？」諸比丘種種因緣呵已，向佛廣說。佛時即從禪室出，集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，以無根波羅夷法誹謗清凈梵行比丘？」佛以種種呵已，語諸比丘：「有三種人必墮地獄。何等三？若人以無根波羅夷法謗清凈梵行比丘，是初人墮地獄。復有人如是邪見，便作是言：『淫慾中無罪。』以是故是人深作放逸自恣五欲，是為第二人墮地獄。復有人犯戒惡法臭爛，非沙門自言沙門、非梵行自言梵行，是為第三人墮地獄。」爾時世尊欲明瞭此事，而說偈言：
「妄語墮地獄， 作之言不作； 是二俱相似， 后皆受罪報。 夫人處世間， 斧在口中生； 以是自斬身， 斯由作惡言。 應呵而讚歎， 應贊而呵罵； 口過故得衰， 衰故不受樂。 如奄失財利， 是衰為鮮少； 噁心向善人， 是衰重於彼。 尼羅浮地獄， 其數有十萬； 阿浮陀地獄，
【現代漢語翻譯】 現代漢語譯本：於是他這樣想：『陀驃比丘（Dabyabikkhu）故意用粗糙的食物來困擾我，我應該如何報復他呢？』他又想：『我應該用沒有根據的波羅夷法（Parajika）來誹謗他。』因為這個原因，由於我的慾望、嗔恨、恐懼和愚癡，我說了這些誹謗的話。」人群中有些比丘少欲知足，奉行頭陀行（dhuta），聽到這件事後心中不悅，責備他說：「怎麼能稱為比丘，用沒有根據的波羅夷法誹謗清凈的梵行比丘呢？」眾比丘用各種理由責備他后，向佛陀詳細稟告了這件事。佛陀當時從禪室出來，召集比丘僧眾，明知故問彌多羅浮摩比丘（Mitrabhumabikkhu）：「你真的做了這件事嗎？」他回答說：「確實做了，世尊！」佛陀用各種理由責備他：「怎麼能稱為比丘，用沒有根據的波羅夷法誹謗清凈的梵行比丘呢？」佛陀用各種方式責備后，告訴眾比丘：「有三種人必定墮入地獄。是哪三種人呢？如果有人用沒有根據的波羅夷法誹謗清凈的梵行比丘，這是第一種墮入地獄的人。還有人持有這樣的邪見，就說：『淫慾中沒有罪過。』因此，這個人深深地放縱自己，恣意享受五欲，這是第二種墮入地獄的人。還有人犯戒作惡，身心臭爛，不是沙門（Sramana）卻自稱沙門，不是梵行（Brahmacharya）卻自稱梵行，這是第三種墮入地獄的人。」當時，世尊爲了闡明這件事，說了以下偈語： 『說妄語的人墮入地獄，做了卻說沒做；這兩種人很相似，最終都會受到罪報。 在世間生活的人，斧頭在口中生長；用它來斬斷自己，這是由於說了惡言。 應該呵斥的卻讚歎，應該讚歎的卻呵罵；因為口舌的過失而衰敗，因為衰敗而無法享受快樂。 就像太監失去財富一樣，這種衰敗還算輕微；用惡意對待善良的人，這種衰敗比前者更嚴重。 尼羅浮地獄（Nirabhu地獄），數量有十萬；阿浮陀地獄（Arbuda地獄），』
【English Translation】 English version: Then he thought: 'Dabyabikkhu (Dabyabikkhu) deliberately troubles me with coarse food. How should I retaliate?' He further thought: 'I should slander him with unfounded Parajika (Parajika) offenses.' Because of this, due to my desire, anger, fear, and delusion, I spoke these slanderous words.' Among the monks, some were of few desires, content, and practiced the dhuta (dhuta) asceticism. Upon hearing this, they were displeased and rebuked him, saying, 'How can you be called a bhikkhu, slandering a pure Brahmachari (Brahmachari) bhikkhu with unfounded Parajika offenses?' After the bhikkhus rebuked him with various reasons, they reported the matter in detail to the Buddha. The Buddha then emerged from his meditation chamber, gathered the assembly of bhikkhus, and knowingly asked Mitrabhumabikkhu (Mitrabhumabikkhu), 'Did you really do this?' He replied, 'Indeed, I did, O Blessed One!' The Buddha rebuked him with various reasons, saying, 'How can you be called a bhikkhu, slandering a pure Brahmachari bhikkhu with unfounded Parajika offenses?' After rebuking him in various ways, the Buddha told the bhikkhus, 'There are three types of people who are certain to fall into hell. What are the three? If someone slanders a pure Brahmachari bhikkhu with unfounded Parajika offenses, this is the first type of person to fall into hell. Furthermore, some people hold such wrong views and say, 'There is no fault in sexual desire.' Therefore, this person deeply indulges themselves, wantonly enjoying the five desires. This is the second type of person to fall into hell. Furthermore, some people violate precepts, commit evil deeds, and are foul and rotten. They are not Sramanas (Sramana) but claim to be Sramanas, not practicing Brahmacharya but claim to practice Brahmacharya. This is the third type of person to fall into hell.' At that time, the World Honored One, in order to clarify this matter, spoke the following verses: 'Those who speak falsely fall into hell, saying they did not do what they did; these two are similar, and both will eventually receive the retribution of their sins. Living in the world, an axe grows in one's mouth; with it, one cuts oneself, and this is due to speaking evil words. Praising those who should be rebuked, and rebuking those who should be praised; one declines due to the faults of the mouth, and because of decline, one cannot enjoy happiness. Like a eunuch losing wealth, this decline is still slight; treating good people with malice, this decline is heavier than the former. The Nirabhu (Nirabhu) hells number one hundred thousand; the Arbuda (Arbuda) hells,'
三千六及五。 噁心作惡口， 輕毀聖人故； 壽終必當墮， 如是地獄中。」
佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘住惡瞋故，以無根波羅夷法謗無波羅夷比丘，欲破彼梵行。是比丘后時，或問、或不問，知是無根事，比丘住惡瞋故作是語者，僧伽婆尸沙。」
惡瞋者，以貪著故起，惡瞋增盛，不見是人功德，但求過惡。
無波羅夷比丘者，是比丘四波羅夷中一切不犯。
無根者，有三種根本：若見、若聞、若疑。
謗者，是比丘不犯，強以罪加。
破梵行者，破彼比丘法欲令退墮。
知是無根事者，事有四種：諍訟事、相助事、犯罪事、常所行事。
是中犯者，若比丘以無根波羅夷法謗不清凈比丘，十一種犯、五種不犯。十一種者，是事不見、不聞、不疑、若見妄、若聞妄、若疑妄、若聞信聞、若聞不信聞、聞已言疑、疑已言見、疑已言聞，是名十一種犯。五種不犯者，是事若見、若聞、若疑、見已不妄、聞已不妄，是名五種不犯。如不清凈比丘，似清凈比丘亦如是。若比丘以無根波羅夷法謗清凈比丘，十種犯、四種不犯。十種者，不見、不聞、不疑、若聞妄、疑妄、若聞信聞、聞不信聞、聞已言疑
【現代漢語翻譯】 現代漢語譯本 三千六及五（指地獄中的種種苦難）。 心懷惡意口出惡言，輕視詆譭聖賢之人； 壽命終結必定墮落，進入那樣的地獄之中。
佛陀通過種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以與各位比丘結戒。從今以後，這條戒律應當這樣說：如果比丘心懷惡意和嗔恨，用沒有根據的波羅夷（Parajika，斷頭罪）罪名，誹謗沒有犯波羅夷罪的比丘，想要破壞他的梵行（Brahmacharya，清凈行）。這個比丘之後，無論是否經過詢問，知道這件事是沒有根據的，而這個比丘因為心懷惡意和嗔恨說了這樣的話，就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』
『惡意和嗔恨』，是因為貪戀執著而生起，惡意和嗔恨不斷增長，看不到別人的功德，只想著尋找別人的過錯。
『沒有犯波羅夷罪的比丘』，是指這個比丘沒有犯四種波羅夷罪中的任何一種。
『沒有根據』，有三種根本來源：如果親眼所見、如果親耳所聞、如果心生懷疑。
『誹謗』，是指這個比丘沒有犯戒，卻強行給他加上罪名。
『破壞梵行』，是指破壞那個比丘的修行，想要讓他退墮。
『知道這件事是沒有根據的』，事情有四種：爭訟之事、互相幫助之事、犯罪之事、日常行為之事。
在這其中，關於犯戒的情況：如果比丘用沒有根據的波羅夷罪名，誹謗不清凈的比丘，有十一種犯戒的情況，五種不犯戒的情況。十一種犯戒的情況是：這件事不是親眼所見、不是親耳所聞、不是心生懷疑；如果是虛妄的見、虛妄的聞、虛妄的疑；如果是聽信傳聞、不相信傳聞；聽了之後說懷疑；懷疑之後說看見；懷疑之後說聽見，這叫做十一種犯戒的情況。五種不犯戒的情況是：這件事是親眼所見、親耳所聞、心生懷疑；看見之後不是虛妄的、聽見之後不是虛妄的，這叫做五種不犯戒的情況。如同不清凈的比丘一樣，相似不清凈的比丘也是如此。如果比丘用沒有根據的波羅夷罪名，誹謗清凈的比丘，有十種犯戒的情況，四種不犯戒的情況。十種犯戒的情況是：不是親眼所見、不是親耳所聞、不是心生懷疑；如果是虛妄的聽聞、虛妄的懷疑；如果是聽信傳聞、不相信傳聞；聽了之後說懷疑。
【English Translation】 English version Three thousand six and five (referring to various sufferings in hell). With malicious intent and evil speech, disparaging and slandering the saints; When life ends, one will surely fall into such a hell.
After the Buddha had rebuked them through various causes and conditions, he said to the Bhikkhus (monks): 'Because of ten benefits, I establish precepts with you Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu, dwelling in malicious anger, falsely accuses a Bhikkhu who has not committed a Parajika (Parajika, defeat) offense, with a Parajika offense, desiring to destroy his Brahmacharya (Brahmacharya, pure conduct), and this Bhikkhu later, whether asked or not, knows that this matter is groundless, and the Bhikkhu, dwelling in malicious anger, speaks these words, he commits a Sanghavasesa (Sanghavasesa, formal meeting) offense.'
'Malicious anger' arises from greed and attachment, and as malicious anger increases, one does not see the merits of others, but only seeks their faults.
'A Bhikkhu who has not committed a Parajika offense' refers to a Bhikkhu who has not committed any of the four Parajika offenses.
'Groundless' has three fundamental sources: if seen, if heard, or if suspected.
'Accusation' means that the Bhikkhu has not committed an offense, but a crime is forcibly added to him.
'Destroying Brahmacharya' means destroying that Bhikkhu's practice, wanting to make him regress.
'Knowing that this matter is groundless' means that there are four kinds of matters: matters of dispute, matters of mutual assistance, matters of offense, and matters of habitual conduct.
Among these, regarding the circumstances of committing an offense: If a Bhikkhu accuses an impure Bhikkhu with a groundless Parajika offense, there are eleven kinds of offenses and five kinds of non-offenses. The eleven kinds of offenses are: this matter is not seen, not heard, not suspected; if it is a false seeing, a false hearing, a false suspicion; if it is believing hearsay, not believing hearsay; after hearing, saying doubt; after doubting, saying seeing; after doubting, saying hearing, these are called eleven kinds of offenses. The five kinds of non-offenses are: this matter is seen, heard, suspected; after seeing, it is not false; after hearing, it is not false, these are called five kinds of non-offenses. Just like an impure Bhikkhu, a seemingly impure Bhikkhu is also the same. If a Bhikkhu accuses a pure Bhikkhu with a groundless Parajika offense, there are ten kinds of offenses and four kinds of non-offenses. The ten kinds of offenses are: not seen, not heard, not suspected; if it is false hearing, false suspicion; if it is believing hearsay, not believing hearsay; after hearing, saying doubt.
、疑已言見、疑已言聞。四種不犯者，若疑、若聞、若聞不妄、若疑不妄，如清凈比丘，似、不清凈亦如是。(八事竟)
佛在王舍城。爾時力士子陀驃比丘，獨在山下與二比丘尼共立一處，時彌多羅浮摩比丘亦在彼山坐石上治衣。遙見陀驃比丘獨與二比丘尼共立一處，見已作是念：「我先以無根波羅夷法誹謗不成，今有小事，當以波羅夷法謗之。」作是念已，便語諸比丘：「今陀驃比丘是犯淫人，我見是事不隨他語。」爾時諸比丘審諦急問：「汝云何見？何處見？見犯何事？汝以何事往見？」如是諸比丘審諦問已，便云：「我隨愛、隨瞋、隨怖、隨癡故說，是陀驃比丘實梵行清凈。」諸比丘問：「云何言：『我隨愛、瞋、怖、癡故說，是陀驃比丘梵行清凈。』」答言：「我在彼山坐石上治衣，遙見陀驃比丘獨與二比丘尼共立一處，見已便作是念：『我先以無根波羅夷法誹謗不成，今有小事，當以波羅夷法謗之。』以是故言：『我隨愛、瞋、怖、癡、故說。』陀驃比丘實自清凈。」是中有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，持小片事，以波羅夷法謗清凈比丘？」諸比丘種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！
【現代漢語翻譯】 現代漢語譯本： 『疑已言見』、『疑已言聞』：如果（比丘）懷疑自己已經親眼看見，或者懷疑自己已經親耳聽聞（某事），這兩種情況都屬於犯戒。 有四種情況不構成犯戒：如果（比丘）只是懷疑、只是聽聞、聽聞但並非虛妄、懷疑但並非虛妄。如同清凈的比丘一樣，類似不清凈的比丘也是如此。（八事竟）
佛陀住在王舍城（Rajagriha）。當時，力士子陀驃（Dabba Mallaputta）比丘獨自在山下與兩位比丘尼（bhikkhuni）一起站立。彌多羅浮摩（Mittabhūmaka）比丘也在那座山上，坐在石頭上縫補衣服。他遠遠地看見陀驃比丘獨自與兩位比丘尼站在一起，看見後心想：『我先前用無根的波羅夷法（pārājika）誹謗他沒有成功，現在有了小事，應當用波羅夷法來誹謗他。』 有了這個想法后，他就對其他比丘說：『現在陀驃比丘是犯淫戒的人，我親眼看見了這件事，我所說的話不是聽別人說的。』當時，眾比丘仔細而急切地詢問他：『你是怎麼看見的？在哪裡看見的？看見他犯了什麼事？你因為什麼事去看的？』 在眾比丘如此仔細地詢問后，他便說：『我是因為隨順愛慾、隨順嗔恨、隨順恐懼、隨順愚癡才這樣說的，實際上陀驃比丘是梵行清凈的。』眾比丘問：『你為什麼說「我是因為隨順愛慾、嗔恨、恐懼、愚癡才這樣說的，實際上陀驃比丘梵行清凈」呢？』 他回答說：『我在那座山上，坐在石頭上縫補衣服，遠遠地看見陀驃比丘獨自與兩位比丘尼站在一起，看見后就心想：「我先前用無根的波羅夷法誹謗他沒有成功，現在有了小事，應當用波羅夷法來誹謗他。」因此我說「我是因為隨順愛慾、嗔恨、恐懼、愚癡才這樣說的」，陀驃比丘實際上是自身清凈的。』 在這些比丘中，有些少欲知足、奉行頭陀行（dhūta）的比丘，聽了這件事心裡不高興，呵責他說：『怎麼能稱為比丘，因為一點小事，就用波羅夷法誹謗清凈的比丘呢？』眾比丘用種種因緣呵責了他之後，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧團，明知此事卻故意問彌多羅浮摩比丘：『你真的做了這件事嗎？』他回答說：『確實做了，世尊！』
【English Translation】 English version: 'Suspecting having seen', 'Suspecting having heard': If a (bhikkhu) suspects that he has seen with his own eyes, or suspects that he has heard with his own ears (something), these two situations constitute an offense. There are four situations that do not constitute an offense: if a (bhikkhu) merely suspects, merely hears, hears but it is not false, suspects but it is not false. Just like a pure bhikkhu, similarly an impure one is also like that. (End of the eight matters)
The Buddha was residing in Rajagriha (王舍城). At that time, the bhikkhu Dabba Mallaputta (力士子陀驃) was alone at the foot of a mountain, standing with two bhikkhunis (比丘尼). The bhikkhu Mittabhūmaka (彌多羅浮摩) was also on that mountain, sitting on a rock mending his robes. He saw from afar the bhikkhu Dabba standing alone with two bhikkhunis, and after seeing this, he thought: 'I previously slandered him with a groundless pārājika (波羅夷法) offense and did not succeed, now there is a small matter, I should slander him with a pārājika offense.' Having had this thought, he then said to the other bhikkhus: 'Now the bhikkhu Dabba is a person who has committed sexual misconduct, I have seen this matter with my own eyes, what I say is not based on what others have told me.' At that time, the bhikkhus carefully and urgently asked him: 'How did you see it? Where did you see it? What offense did you see him commit? Why did you go to see it?' After the bhikkhus had questioned him so carefully, he then said: 'I spoke in this way because I was following desire, following hatred, following fear, following delusion, but in reality, the bhikkhu Dabba is pure in his conduct.' The bhikkhus asked: 'Why do you say "I spoke in this way because I was following desire, hatred, fear, delusion, but in reality, the bhikkhu Dabba is pure in his conduct"?' He replied: 'I was on that mountain, sitting on a rock mending my robes, and I saw from afar the bhikkhu Dabba standing alone with two bhikkhunis, and after seeing this, I thought: "I previously slandered him with a groundless pārājika offense and did not succeed, now there is a small matter, I should slander him with a pārājika offense." Therefore I said "I spoke in this way because I was following desire, hatred, fear, delusion", the bhikkhu Dabba is actually pure in himself.' Among these bhikkhus, some who were content with little, practicing dhūta (頭陀行), upon hearing this matter, were displeased and rebuked him, saying: 'How can you be called a bhikkhu, using a small matter to slander a pure bhikkhu with a pārājika offense?' After the bhikkhus had rebuked him with various reasons, they told the Buddha about this matter in detail. The Buddha, because of this matter, assembled the Sangha of bhikkhus, and knowing the matter, deliberately asked the bhikkhu Mittabhūmaka: 'Did you really do this?' He replied: 'I did, World-Honored One!'
」佛以種種因緣呵責：「云何名比丘，持小片事，以波羅夷法謗清凈比丘？」佛以種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘惡瞋故，異分中取片、若似片事，以波羅夷法謗無波羅夷比丘，欲破彼梵行。是比丘后時，或問、或不問，知是片、似片事，比丘住惡瞋故作是語者，僧伽婆尸沙。」
異分者，四波羅夷是。何以故？是四波羅夷中若犯一一事，非沙門、非釋子、失比丘法，故名異分。
不異分者，十三事、二不定法、三十捨墮法、九十墮法、四波羅提提舍尼法、眾多學法、七止諍法，是名不異分。何以故？若犯是事，故名比丘，故名釋子，不失比丘法，是名不異分。
片須臾片者，諸威儀中事，是名為片，亦名須臾片。
諍者，諍有四種：斗訟諍、相助諍、犯罪諍、常所行事諍。
是中犯者，若比丘地了時，見余比丘犯僧伽婆尸沙，是比丘僧伽婆尸沙中定生僧伽婆尸沙想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。日出時、日出已、中前、日中、中后、晡時、日沒、日沒已、初夜、初分、初夜中分、初夜後分、中夜初分、中夜中分、中夜後分、后夜初分、后夜中分、后夜後分亦如是。
有比丘地了時，見余比丘犯罪
【現代漢語翻譯】 現代漢語譯本 佛陀以種種因緣呵責道：『怎麼能名為比丘，因為一點小事，就用波羅夷罪來誹謗清凈的比丘呢？』佛陀以種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘因為惡意的嗔恨，在不同的類別中拿取一點點東西，或者類似一點點的東西，就用波羅夷罪來誹謗沒有犯波羅夷罪的比丘，想要破壞他的梵行。這個比丘之後，或者被問到，或者沒有被問到，知道那是小事，或者類似小事，比丘因為懷著惡意的嗔恨而說出這樣的話，就犯了僧伽婆尸沙罪。』 『異分』，指的是四波羅夷罪（Four Parajikas，四種斷頭罪）。為什麼這麼說呢？因為在這四種波羅夷罪中，如果犯了其中任何一種，就不是沙門（Śrāmaṇa，出家修行者），不是釋子（Śākyaputra，釋迦牟尼佛的弟子），失去了比丘的資格，所以叫做『異分』。 『不異分』，指的是十三僧伽婆尸沙罪（Thirteen Sanghavasesa offences，十三種僧殘罪）、二不定法（Two Aniyata offences，兩種不定罪）、三十捨墮法（Thirty Nissaggiya Pacittiya offences，三十種捨墮罪）、九十墮法（Ninety Pacittiya offences，九十種單墮罪）、四波羅提提舍尼法（Four Patidesaniya offences，四種悔過罪）、眾多的學法（Sekhiya Dhamma，學戒）、七止諍法（Seven Adhikaranasamatha Dhammas，七滅諍法），這些叫做『不異分』。為什麼這麼說呢？因為如果犯了這些罪，仍然可以稱為比丘，仍然可以稱為釋子，不會失去比丘的資格，所以叫做『不異分』。 『片須臾片』，指的是在各種威儀中所發生的事情，這叫做『片』，也叫做『須臾片』。 『諍』，指的是諍有四種：斗訟諍、相助諍、犯罪諍、常所行事諍。 在這些情況中，如果比丘清楚地知道，看到其他比丘犯了僧伽婆尸沙罪，這個比丘在僧伽婆尸沙罪中確定地產生了僧伽婆尸沙罪的想法，沒有看到他犯波羅夷罪，卻說：『我看到他犯了。』每說一次，就犯僧伽婆尸沙罪。日出時、日出后、中午前、中午、中午後、傍晚、日落、日落後、初夜、初夜的第一部分、初夜的中間部分、初夜的最後部分、中夜的第一部分、中夜的中間部分、中夜的最後部分、后夜的第一部分、后夜的中間部分、后夜的最後部分，情況也是一樣。 有比丘清楚地知道，看到其他比丘犯罪。
【English Translation】 English version The Buddha rebuked with various reasons, saying: 'How can one be called a Bhikkhu (monk), who, holding onto a small matter, accuses a pure Bhikkhu (monk) of a Parajika (defeat) offense?' After rebuking with various reasons, the Buddha told the Bhikkhus (monks): 'Because of ten benefits, I establish precepts for the Bhikkhus (monks). From now on, this precept should be spoken thus: If a Bhikkhu (monk), out of malicious anger, takes a small piece or something similar to a small piece from a different category, and accuses a Bhikkhu (monk) who has not committed a Parajika (defeat) offense of a Parajika (defeat) offense, desiring to destroy his Brahmacarya (holy life), and this Bhikkhu (monk) later, whether asked or not asked, knows that it is a small matter or something similar to a small matter, and the Bhikkhu (monk) speaks these words out of malicious anger, he commits a Sanghavasesa (formal meeting) offense.' 'Different category' refers to the four Parajika (Four Parajikas, four defeats) offenses. Why is that? Because if one commits any one of these four Parajika (defeat) offenses, he is not a Sramana (Śrāmaṇa, ascetic), not a Sakyaputra (Śākyaputra, son of the Sakyas), and loses the status of a Bhikkhu (monk), therefore it is called 'different category'. 'Not different category' refers to the thirteen Sanghavasesa (Thirteen Sanghavasesa offences, thirteen formal meeting) offenses, the two Aniyata (Two Aniyata offences, two undetermined) offenses, the thirty Nissaggiya Pacittiya (Thirty Nissaggiya Pacittiya offences, thirty expiation with forfeiture) offenses, the ninety Pacittiya (Ninety Pacittiya offences, ninety expiation) offenses, the four Patidesaniya (Four Patidesaniya offences, four offenses to be confessed) offenses, the many Sekhiya Dhamma (Sekhiya Dhamma, training rules), and the seven Adhikaranasamatha Dhammas (Seven Adhikaranasamatha Dhammas, seven ways to settle disputes), these are called 'not different category'. Why is that? Because if one commits these offenses, he can still be called a Bhikkhu (monk), can still be called a Sakyaputra (son of the Sakyas), and does not lose the status of a Bhikkhu (monk), therefore it is called 'not different category'. 'A small piece, a momentary piece' refers to matters that occur in various behaviors, this is called 'a piece', also called 'a momentary piece'. 'Dispute' refers to disputes of four kinds: disputes of quarrel, disputes of assistance, disputes of offense, and disputes of common practice. In these situations, if a Bhikkhu (monk) clearly knows and sees another Bhikkhu (monk) committing a Sanghavasesa (formal meeting) offense, and this Bhikkhu (monk) definitely generates the thought of a Sanghavasesa (formal meeting) offense in the Sanghavasesa (formal meeting) offense, and does not see him committing a Parajika (defeat) offense, but says: 'I saw him commit it.' With each utterance, he commits a Sanghavasesa (formal meeting) offense. At sunrise, after sunrise, before noon, at noon, after noon, at dusk, at sunset, after sunset, in the first watch of the night, in the first part of the first watch, in the middle part of the first watch, in the last part of the first watch, in the first part of the middle watch, in the middle part of the middle watch, in the last part of the middle watch, in the first part of the last watch, in the middle part of the last watch, in the last part of the last watch, the situation is the same. If a Bhikkhu (monk) clearly knows and sees another Bhikkhu (monk) committing an offense.
：若波逸提、若波羅提提舍尼、若突吉羅。是比丘突吉羅罪中定生突吉羅想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
有比丘地了時，見余比丘犯僧伽婆尸沙，謂是僧伽婆尸沙、謂波夜提、謂波羅提提舍尼、謂突吉羅。是比丘僧伽婆尸沙中定生突吉羅想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
復有比丘地了時，見余比丘犯罪，若波夜提、若波羅提提舍尼、若突吉羅，是人謂是突吉羅、謂僧伽婆尸沙、謂波夜提、謂波羅提提舍尼。是人突吉羅罪中定生波羅提提舍尼想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙，乃至后夜後分亦如是。
復有比丘地了時，見余比丘犯僧伽婆尸沙，是中生疑，為是僧伽婆尸沙？為非僧伽婆尸沙？后除疑心，定生僧伽婆尸沙想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
復有比丘地了時，見余比丘犯罪，若波夜提、若波羅提提舍尼、若突吉羅，是中生疑，為突吉羅？為非突吉羅？后除疑心，突吉羅罪中定生突吉羅想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙，乃至后夜後分亦如是。
復有比
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）犯了波逸提（Payantika，一種罪名）、波羅提提舍尼（Patidesaniya，一種罪名）、或突吉羅（Dukkata，一種輕罪），這個比丘明明犯的是突吉羅罪，卻肯定地認為是突吉羅，（但他）沒有看見別人犯波羅夷（Parajika，斷頭罪），卻說：『我看見（他）犯了。』每一句話中，都犯僧伽婆尸沙（Sanghavasesa，一種重罪）。乃至後半夜也是這樣。 有比丘在清醒的時候，看見其他比丘犯了僧伽婆尸沙罪，（卻）認為是僧伽婆尸沙、認為是波夜提、認為是波羅提提舍尼、認為是突吉羅。這個比丘明明犯的是僧伽婆尸沙罪，卻肯定地認為是突吉羅，（但他）沒有看見別人犯波羅夷罪，卻說：『我看見（他）犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜也是這樣。 又有比丘在清醒的時候，看見其他比丘犯罪，（所犯的罪）如果是波夜提、如果是波羅提提舍尼、如果是突吉羅，這個人（卻）認為是突吉羅、認為是僧伽婆尸沙、認為是波夜提、認為是波羅提提舍尼。這個人明明犯的是突吉羅罪，卻肯定地認為是波羅提提舍尼，（但他）沒有看見別人犯波羅夷罪，卻說：『我看見（他）犯了。』每一句話中，都犯僧伽婆尸沙罪，乃至後半夜也是這樣。 又有比丘在清醒的時候，看見其他比丘犯了僧伽婆尸沙罪，心中生起疑惑，（懷疑）這是僧伽婆尸沙罪嗎？還是不是僧伽婆尸沙罪？後來消除了疑心，肯定地認為是僧伽婆尸沙罪，（但他）沒有看見別人犯波羅夷罪，卻說：『我看見（他）犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜也是這樣。 又有比丘在清醒的時候，看見其他比丘犯罪，（所犯的罪）如果是波夜提、如果是波羅提提舍尼、如果是突吉羅，心中生起疑惑，（懷疑）這是突吉羅罪嗎？還是不是突吉羅罪？後來消除了疑心，（對）突吉羅罪肯定地認為是突吉羅罪，（但他）沒有看見別人犯波羅夷罪，卻說：『我看見（他）犯了。』每一句話中，都犯僧伽婆尸沙罪，乃至後半夜也是這樣。 復有比
【English Translation】 English version: If (a bhikkhu) commits a Payantika (a type of offense), a Patidesaniya (a type of offense), or a Dukkata (a minor offense), and this bhikkhu, while clearly committing a Dukkata offense, definitely thinks it is a Dukkata, (but) he did not see another commit a Parajika (a defrocking offense), yet says: 'I saw (him) commit it.' In each statement, he commits a Sanghavasesa (a serious offense). Even in the latter part of the night, it is the same. If a bhikkhu, while awake, sees another bhikkhu commit a Sanghavasesa offense, (but) thinks it is a Sanghavasesa, thinks it is a Payantika, thinks it is a Patidesaniya, thinks it is a Dukkata. This bhikkhu, while clearly committing a Sanghavasesa offense, definitely thinks it is a Dukkata, (but) he did not see another commit a Parajika offense, yet says: 'I saw (him) commit it.' In each statement, he commits a Sanghavasesa offense. Even in the latter part of the night, it is the same. Again, if a bhikkhu, while awake, sees another bhikkhu commit an offense, (and the offense) is a Payantika, a Patidesaniya, or a Dukkata, this person (instead) thinks it is a Dukkata, thinks it is a Sanghavasesa, thinks it is a Payantika, thinks it is a Patidesaniya. This person, while clearly committing a Dukkata offense, definitely thinks it is a Patidesaniya, (but) he did not see another commit a Parajika offense, yet says: 'I saw (him) commit it.' In each statement, he commits a Sanghavasesa offense, even in the latter part of the night, it is the same. Again, if a bhikkhu, while awake, sees another bhikkhu commit a Sanghavasesa offense, and doubt arises in his mind, (doubting) is this a Sanghavasesa offense? Or is it not a Sanghavasesa offense? Later, he eliminates the doubt and definitely thinks it is a Sanghavasesa offense, (but) he did not see another commit a Parajika offense, yet says: 'I saw (him) commit it.' In each statement, he commits a Sanghavasesa offense. Even in the latter part of the night, it is the same. Again, if a bhikkhu, while awake, sees another bhikkhu commit an offense, (and the offense) is a Payantika, a Patidesaniya, or a Dukkata, and doubt arises in his mind, (doubting) is this a Dukkata offense? Or is it not a Dukkata offense? Later, he eliminates the doubt, and definitely thinks of the Dukkata offense as a Dukkata offense, (but) he did not see another commit a Parajika offense, yet says: 'I saw (him) commit it.' In each statement, he commits a Sanghavasesa offense, even in the latter part of the night, it is the same. Again, if a
丘地了時，見余比丘犯僧伽婆尸沙，是中生疑，是罪為僧伽婆尸沙？為波夜提？為僧伽婆尸沙？為波羅提提舍尼？為僧伽婆尸沙？為突吉羅？后除疑心，僧伽婆尸沙中定生僧伽婆尸沙想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
復有比丘地了時，見他犯罪，若波夜提、若波羅提提舍尼、若突吉羅。是中生疑，是罪為突吉羅？為僧伽婆尸沙？為突吉羅？為波夜提？為突吉羅？為波羅提提舍尼？后除疑心，突吉羅罪中定生突吉羅想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
復有比丘地了時，見他犯僧伽婆尸沙，是中生疑，為是僧伽婆尸沙？為是波夜提？為是波羅提提舍尼？為是突吉羅？后除疑心，僧伽婆尸沙中定生突吉羅想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。
復有比丘地了時，見他比丘犯罪，若波夜提、若波羅提提舍尼、若突吉羅。是中生疑，是罪為是突吉羅？為僧伽婆尸沙？為波夜提？為波羅提提舍尼？后除疑心，突吉羅罪中定生波羅提提舍尼想，不見他犯波羅夷，言：「我見犯。」一一語中，僧伽婆尸沙。乃至后夜後分亦如是。(九事竟)
佛在王舍
【現代漢語翻譯】 現代漢語譯本： 有比丘在清醒時，看見其他比丘犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），心中產生疑惑，這個罪是僧伽婆尸沙嗎？是波夜提（Payattika，單墮罪）嗎？是僧伽婆尸沙嗎？是波羅提提舍尼（Patidesaniya，悔過罪）嗎？是僧伽婆尸沙嗎？是突吉羅（Dukkata，惡作罪）嗎？後來消除了疑心，在僧伽婆尸沙罪中確定地產生了僧伽婆尸沙的想法，沒有看見他犯波羅夷（Parajika，斷頭罪），卻說：『我看見他犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜的後半段時間也是這樣。
又有比丘在清醒時，看見他人犯罪，無論是波夜提、波羅提提舍尼，還是突吉羅。心中產生疑惑，這個罪是突吉羅嗎？是僧伽婆尸沙嗎？是突吉羅嗎？是波夜提嗎？是突吉羅嗎？是波羅提提舍尼嗎？後來消除了疑心，在突吉羅罪中確定地產生了突吉羅的想法，沒有看見他犯波羅夷，卻說：『我看見他犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜的後半段時間也是這樣。
又有比丘在清醒時，看見他人犯僧伽婆尸沙罪，心中產生疑惑，這是僧伽婆尸沙嗎？這是波夜提嗎？這是波羅提提舍尼嗎？這是突吉羅嗎？後來消除了疑心，在僧伽婆尸沙罪中確定地產生了突吉羅的想法，沒有看見他犯波羅夷，卻說：『我看見他犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜的後半段時間也是這樣。
又有比丘在清醒時，看見其他比丘犯罪，無論是波夜提、波羅提提舍尼，還是突吉羅。心中產生疑惑，這個罪是突吉羅嗎？是僧伽婆尸沙嗎？是波夜提嗎？是波羅提提舍尼嗎？後來消除了疑心，在突吉羅罪中確定地產生了波羅提提舍尼的想法，沒有看見他犯波羅夷，卻說：『我看見他犯了。』每一句話中，都犯僧伽婆尸沙罪。乃至後半夜的後半段時間也是這樣。（九事完畢）
佛陀住在王舍城。
【English Translation】 English version: When a Bhikkhu (monk) is conscious and sees another Bhikkhu committing a Sanghavasesa (an offense requiring a meeting of the Sangha), and doubts arise within him: 'Is this offense a Sanghavasesa? Is it a Payattika (an offense requiring confession)? Is it a Sanghavasesa? Is it a Patidesaniya (an offense requiring acknowledgement)? Is it a Sanghavasesa? Is it a Dukkata (an offense of wrong-doing)?' Later, he dispels the doubt, and a definite perception of Sanghavasesa arises in relation to the Sanghavasesa offense. He does not see him committing a Parajika (an offense resulting in expulsion), but says, 'I saw him commit it.' In each utterance, he commits a Sanghavasesa offense. This is the case even in the later part of the night.
Again, when a Bhikkhu is conscious and sees another committing an offense, whether it be a Payattika, a Patidesaniya, or a Dukkata, and doubts arise within him: 'Is this offense a Dukkata? Is it a Sanghavasesa? Is it a Dukkata? Is it a Payattika? Is it a Dukkata? Is it a Patidesaniya?' Later, he dispels the doubt, and a definite perception of Dukkata arises in relation to the Dukkata offense. He does not see him committing a Parajika, but says, 'I saw him commit it.' In each utterance, he commits a Sanghavasesa offense. This is the case even in the later part of the night.
Again, when a Bhikkhu is conscious and sees another committing a Sanghavasesa offense, and doubts arise within him: 'Is this a Sanghavasesa? Is this a Payattika? Is this a Patidesaniya? Is this a Dukkata?' Later, he dispels the doubt, and a definite perception of Dukkata arises in relation to the Sanghavasesa offense. He does not see him committing a Parajika, but says, 'I saw him commit it.' In each utterance, he commits a Sanghavasesa offense. This is the case even in the later part of the night.
Again, when a Bhikkhu is conscious and sees another Bhikkhu committing an offense, whether it be a Payattika, a Patidesaniya, or a Dukkata, and doubts arise within him: 'Is this offense a Dukkata? Is it a Sanghavasesa? Is it a Payattika? Is it a Patidesaniya?' Later, he dispels the doubt, and a definite perception of Patidesaniya arises in relation to the Dukkata offense. He does not see him committing a Parajika, but says, 'I saw him commit it.' In each utterance, he commits a Sanghavasesa offense. This is the case even in the later part of the night. (End of the nine cases)
The Buddha was residing in Rajagriha (Wangshe).
城。爾時提婆達多求破和合僧，受持破僧事，是人有嫉妒心，方便作是念：「我獨不能得破沙門瞿曇和合僧、壞轉法輪。」是提婆達多有四同黨：一名俱伽梨，二名騫陀陀驃，三名迦留陀提舍，四名三文達多。提婆達多到是四人邊已作是言：「汝當共破沙門瞿曇和合僧、壞轉法輪。」時彼四人語提婆達多言：「沙門瞿曇諸弟子，有大智慧大神通，得天眼、知他心念，是人知見我等欲破和合僧、壞轉法輪，我等云何能破沙門瞿曇和合僧、壞轉法輪？」提婆達多語四人言：「沙門瞿曇年少弟子，新入彼法出家不久，我等到邊用五法誘取，語諸比丘言：『汝盡形壽受著納衣、盡形壽受乞食法、盡形壽受一食法、盡形壽受露地坐法、盡形壽受斷肉法。若比丘受是五法，疾得涅槃。』若有長老上座比丘多知多識、久習梵行、得佛法味者，當語之言：『佛已老耄年在衰末，自樂閑靜受現法樂。汝等所須事我當相與。』我等以是方便能破沙門瞿曇和合僧壞轉法輪。」四比丘言：「如是，提婆達多。」受提婆達多語。提婆達多后時到諸年少比丘所，以五法誘之，語諸比丘：「汝盡形壽受著衲衣、盡形壽受乞食法、盡形壽受一食法、盡形壽受露地坐法、盡形壽受斷肉法。汝等行是五法，疾得涅槃。」復語諸長老上座比丘：「佛已老耄年在
衰末，自樂閑靜受現法樂，汝所須事我當相與。」爾時提婆達多，非法說法、法說非法、非律說律、律說非律、非犯說犯、犯說非犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所用法說非常法、非常所用法說是常法、非教說教、教說非教。時諸比丘見提婆達多欲破和合僧、壞轉法輪，見已往詣佛所，頭面禮足在一面坐，坐已，白佛言：「世尊！是提婆達多欲破和合僧，受持破僧因緣事。是人非法說法、法說非法、非律說律、律說非律。犯說非犯、非犯說犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所用法說非常法、非常所用法說是常法、教說非教、非教說教。」佛語諸比丘：「汝等當呵提婆達多，令舍是破僧因緣事。」是比丘受佛語已，到提婆達多所言：「汝莫求破和合僧，莫受持破僧事，當與僧和合。僧和合者，歡喜無諍，一心一學如水乳合，得安樂住，汝當舍是破僧因緣事。」時提婆達多不捨是事。
爾時提婆達多四同黨，呵諸比丘言：「汝等莫說提婆達多是事。何以故？是人說法說律，是人所說皆是我等所欲，是人知說、非不知說，是人所說皆是我等所樂忍。」如是諸比丘，再三教提婆達多，不能令舍惡邪。便從坐起往詣佛所，頭面禮足一面坐。坐已，白佛言：「世尊！我等已約敕提婆達多
【現代漢語翻譯】 現代漢語譯本：衰老疲憊，只想享受閑靜的生活和當下的快樂，你所需要的事情我會幫助你。』當時提婆達多（Devadatta，人名），將非佛法說成佛法，將佛法說成非佛法，將非戒律說成戒律，將戒律說成非戒律，將非犯戒說成犯戒，將犯戒說成非犯戒，將輕罪說成重罪，將重罪說成輕罪，將有罪過說成無罪過，將無罪過說成有罪過，將常行的法說成非常行的法，將非常行的法說成常行的法，將非教義說成教義，將教義說成非教義。當時，眾比丘看到提婆達多想要破壞僧團的和合，破壞正法的流轉，看到后就前往佛陀處，頂禮佛足后在一旁坐下，坐下後，稟告佛陀說：『世尊！這個提婆達多想要破壞僧團的和合，接受和秉持破壞僧團的因緣。這個人將非佛法說成佛法，將佛法說成非佛法，將非戒律說成戒律，將戒律說成非戒律，將犯戒說成非犯戒，將非犯戒說成犯戒，將輕罪說成重罪，將重罪說成輕罪，將有罪過說成無罪過，將無罪過說成有罪過，將常行的法說成非常行的法，將非常行的法說成常行的法，將教義說成非教義，將非教義說成教義。』佛陀告訴眾比丘：『你們應當呵斥提婆達多，讓他放棄這種破壞僧團因緣的事情。』這些比丘接受佛陀的教誨后，到提婆達多處說：『你不要尋求破壞僧團的和合，不要接受和秉持破壞僧團的事情，應當與僧團和合。僧團和合，就能歡喜無諍，一心一學，如水乳交融，得到安樂的住處，你應當放棄這種破壞僧團因緣的事情。』當時提婆達多不肯放棄這件事。 當時提婆達多的四個同黨，呵斥眾比丘說：『你們不要說提婆達多這件事。為什麼呢？這個人所說的法和戒律，都是我們所希望的，這個人知道該說什麼，不是不知道該說什麼，這個人所說的都是我們所樂意接受的。』像這樣，眾比丘再三教導提婆達多，也不能讓他放棄邪惡的想法。於是就從座位上起身，前往佛陀處，頂禮佛足后在一旁坐下。坐下後，稟告佛陀說：『世尊！我們已經告誡過提婆達多了。
【English Translation】 English version: 『When you are old and frail, and just want to enjoy a quiet life and the happiness of the present moment, I will help you with whatever you need.』 At that time, Devadatta (Devadatta, a personal name) was teaching what was not Dharma as Dharma, what was Dharma as not Dharma, what was not Vinaya as Vinaya, what was Vinaya as not Vinaya, what was not an offense as an offense, what was an offense as not an offense, minor offenses as major offenses, major offenses as minor offenses, what had residual offenses as without residual offenses, what had no residual offenses as with residual offenses, what was commonly practiced as not commonly practiced, what was not commonly practiced as commonly practiced, what was not the teaching as the teaching, and what was the teaching as not the teaching. At that time, the Bhikshus (monks) saw that Devadatta wanted to break the harmony of the Sangha (monastic community) and destroy the turning of the Dharma wheel. After seeing this, they went to the Buddha, prostrated themselves at his feet, and sat to one side. After sitting down, they reported to the Buddha, saying: 『Venerable One! This Devadatta wants to break the harmony of the Sangha and is accepting and upholding the causes and conditions for breaking the Sangha. This person is teaching what is not Dharma as Dharma, what is Dharma as not Dharma, what is not Vinaya as Vinaya, what is Vinaya as not Vinaya, offenses as not offenses, not offenses as offenses, minor offenses as major offenses, major offenses as minor offenses, what has residual offenses as without residual offenses, what has no residual offenses as with residual offenses, what is commonly practiced as not commonly practiced, what is not commonly practiced as commonly practiced, the teaching as not the teaching, and what is not the teaching as the teaching.』 The Buddha told the Bhikshus: 『You should rebuke Devadatta and make him abandon this matter of breaking the harmony of the Sangha.』 After receiving the Buddha's teaching, these Bhikshus went to Devadatta and said: 『You should not seek to break the harmony of the Sangha, do not accept and uphold the matter of breaking the Sangha, you should be in harmony with the Sangha. When the Sangha is in harmony, there is joy and no contention, one mind and one learning, like water and milk mixed together, and one can live in peace and happiness. You should abandon this matter of breaking the harmony of the Sangha.』 At that time, Devadatta refused to abandon this matter. At that time, Devadatta's four accomplices rebuked the Bhikshus, saying: 『You should not speak of this matter of Devadatta. Why? Because what this person teaches about the Dharma and the Vinaya is what we desire. This person knows what to say, he does not not know what to say, and what this person says is what we are happy to accept.』 In this way, the Bhikshus repeatedly taught Devadatta, but could not make him abandon his evil thoughts. Then they rose from their seats, went to the Buddha, prostrated themselves at his feet, and sat to one side. After sitting down, they reported to the Buddha, saying: 『Venerable One! We have already admonished Devadatta.』
，而不捨惡邪。有四同黨復作是言：『汝等莫說提婆達多是事。何以故？是人說法說律，是人所說，皆是我等所欲。是人知說、非不知說，是人所說，皆是我等所樂忍。』」諸比丘再三約敕，不捨是事。
爾時佛作是念：「如提婆達多癡人及四同黨，或能破我和合僧、壞轉法輪，我當自約敕提婆達多令舍是事。」佛作是念已，即自約敕提婆達多：「汝莫求破和合僧，莫受持破僧因緣事。汝當與僧和合，僧和合者歡喜無諍，一心一學如水乳合，得安樂住。汝莫非法說法、法說非法、非律說律、律說非律、非犯說犯、犯說非犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所用法說非常法、非常所用法說是常法、非教說教、教說非教。汝當舍是破僧因緣事。」爾時提婆達多聞佛口教，暫舍是事。佛以是事集比丘僧，以種種因緣呵責：「云何名比丘，求破和合僧，受持破僧事？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘欲破和合僧，勤求方便受持破僧事，諸比丘應如是呵言：『汝莫破和合僧，莫求方便受持破僧事，當與僧和合。僧和合者歡喜無諍，一心一學如水乳合，得安樂住，汝當舍是求破僧事。』諸比丘如是教時，不捨是事者，當再三教令舍是事。再三教已舍者善
【現代漢語翻譯】 現代漢語譯本：他們不願拋棄邪惡的見解。有四個同夥也這樣說：『你們不要說提婆達多（Devadatta，人名，意為「天授」）的壞話。為什麼呢？因為他所說的法和律，都是我們想聽的。他知道該說什麼，沒有說錯，他所說的一切，都是我們喜歡和能夠接受的。』」儘管眾比丘再三勸誡，他們仍然不肯放棄這種想法。
這時，佛陀心想：『像提婆達多（Devadatta）這樣的愚癡之人，以及他的四個同夥，或許會破壞僧團的和合，擾亂正法的傳播。我應當親自告誡提婆達多（Devadatta），讓他放棄這種行為。』佛陀這樣想后，就親自告誡提婆達多（Devadatta）：『你不要試圖破壞僧團的和合，不要接受和支援那些會導致僧團分裂的事情。你應該與僧團保持和合，僧團和合才能歡喜無諍，一心一德，如同水乳交融，才能安樂地生活。你不要把非法的說成是法，把法說成非法；把非律的說成是律，把律說成非律；把非戒說成是戒，把戒說成非戒；把輕罪說成重罪，把重罪說成輕罪；把有殘缺的說成無殘缺，把無殘缺的說成有殘缺；把通常使用的說成非常用的，把非常用的說成通常使用的；把非教義說成教義，把教義說成非教義。你應該放棄這些會導致僧團分裂的行為。』當時，提婆達多（Devadatta）聽了佛陀的教誨，暫時放棄了這種行為。佛陀因為這件事召集了比丘僧團，用各種理由呵斥道：『怎麼能身為比丘，卻試圖破壞僧團的和合，接受和支援那些會導致僧團分裂的事情呢？』佛陀用各種理由呵斥之後，對比丘們說：『爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果有比丘想要破壞僧團的和合，努力尋找方法，接受和支援那些會導致僧團分裂的事情，眾比丘應該這樣勸誡他：『你不要破壞僧團的和合，不要尋找方法，接受和支援那些會導致僧團分裂的事情，應當與僧團保持和合。僧團和合才能歡喜無諍，一心一德，如同水乳交融，才能安樂地生活。你應該放棄這些試圖破壞僧團的行為。』如果眾比丘這樣勸誡時，他不肯放棄這種行為，就應當再三勸誡，讓他放棄這種行為。如果再三勸誡后，他放棄了，那就好。
【English Translation】 English version: And would not relinquish their evil and wrong views. Four companions again spoke thus: 『Do not speak against Devadatta (Devadatta, a proper name meaning 'God-given'). Why? Because this person speaks the Dharma and the Vinaya, and what this person says is what we desire. This person knows what to say and does not speak wrongly, and what this person says is what we enjoy and can tolerate.』 Though the Bhikshus repeatedly admonished them, they would not relinquish this matter.
Then the Buddha thought thus: 『Such a foolish person as Devadatta (Devadatta) and his four companions might break the harmony of the Sangha and disrupt the turning of the Dharma wheel. I should personally admonish Devadatta (Devadatta) to relinquish this matter.』 Having thought thus, the Buddha personally admonished Devadatta (Devadatta): 『Do not seek to break the harmony of the Sangha, do not uphold matters that cause the Sangha to split. You should be in harmony with the Sangha. When the Sangha is in harmony, there is joy and no strife, with one mind and one learning, like milk and water mixed together, one can dwell in peace and happiness. Do not speak of what is unlawful as lawful, or what is lawful as unlawful; do not speak of what is not the Vinaya as the Vinaya, or what is the Vinaya as not the Vinaya; do not speak of what is not an offense as an offense, or what is an offense as not an offense; do not speak of a light offense as a grave offense, or a grave offense as a light offense; do not speak of what is with remainder as without remainder, or what is without remainder as with remainder; do not speak of what is commonly used as uncommon, or what is uncommonly used as common; do not speak of what is not the teaching as the teaching, or what is the teaching as not the teaching. You should relinquish these matters that cause the Sangha to split.』 At that time, Devadatta (Devadatta), hearing the Buddha』s instruction, temporarily relinquished this matter. The Buddha, because of this matter, gathered the Bhikshu Sangha and, with various reasons, rebuked them: 『How can one be called a Bhikshu and yet seek to break the harmony of the Sangha, upholding matters that cause the Sangha to split?』 Having rebuked them with various reasons, the Buddha said to the Bhikshus: 『For ten benefits, I will establish a precept for the Bhikshus. From now on, this precept should be spoken thus: If a Bhikshu desires to break the harmony of the Sangha, diligently seeking means and upholding matters that cause the Sangha to split, the Bhikshus should admonish him thus: 『Do not break the harmony of the Sangha, do not seek means and uphold matters that cause the Sangha to split, you should be in harmony with the Sangha. When the Sangha is in harmony, there is joy and no strife, with one mind and one learning, like milk and water mixed together, one can dwell in peace and happiness. You should relinquish these matters that seek to break the Sangha.』 If the Bhikshus admonish him thus, and he does not relinquish this matter, then he should be admonished again and again to relinquish this matter. If, after being admonished again and again, he relinquishes it, that is good.
，不捨者，僧伽婆尸沙。」
是中犯者，比丘是事中，有十四種犯：非法說法，偷蘭遮。法說非法，偷蘭遮。非律說律，偷蘭遮。律說非律，偷蘭遮。非犯說犯，偷蘭遮。犯說非犯，偷蘭遮。輕說重，偷蘭遮。重說輕，偷蘭遮。有殘說無殘，偷蘭遮。無殘說有殘，偷蘭遮。常所用法說非常法，偷蘭遮。非常所用法說是常法，偷蘭遮。非教說教，偷蘭遮。教說非教，偷蘭遮。先應軟語約敕已，舍者，令作十四偷蘭遮悔過出罪。若不捨者，應作白四羯磨約敕。約敕法者，眾僧一心和合，一比丘僧中唱言：「大德僧聽！是某甲比丘，求破和合僧，受持破僧事已，軟語約敕不捨是事。若僧時到僧忍聽，僧當約敕某甲比丘：『汝莫破和合僧，莫受持破僧事，當與僧和合。僧和合者歡喜無諍，一心一學如水乳合，得安樂住，汝當舍是求破僧事。』白如是。」如是白四羯磨。「僧約敕某甲比丘，汝莫破和合僧，莫受持破僧事竟。僧忍，默然故，是事如是持！」如佛先說：「是比丘應約敕，乃至三教令舍是破僧事。」者，是名約敕、是名為教、是名約敕教。若軟語約敕不捨者，未犯；初說、說未竟、說竟，第二說、說未竟、說竟，第三說、說未竟，非法別眾，非法和合眾，似法別眾，似法和合眾，如法別眾，異法異律異佛教，若
【現代漢語翻譯】 現代漢語譯本：『不捨棄這些觀點的人，將觸犯僧伽婆尸沙（Sanghavasesa，一種僅次於開除僧籍的重罪）。』
在此罪中，比丘（bhikkhu，佛教僧侶）在以下十四種情況下會觸犯：將非法說成是法，觸犯偷蘭遮（Thullanacca，一種罪名）；將法說成非法，觸犯偷蘭遮；將非律說成是律，觸犯偷蘭遮；將律說成非律，觸犯偷蘭遮；將非犯說成是犯，觸犯偷蘭遮；將犯說成非犯，觸犯偷蘭遮；將輕罪說成重罪，觸犯偷蘭遮；將重罪說成輕罪，觸犯偷蘭遮；將有殘罪（有補救機會的罪）說成無殘罪，觸犯偷蘭遮；將無殘罪說成有殘罪，觸犯偷蘭遮；將常所用之法說成非常法，觸犯偷蘭遮；將非常所用之法說成是常法，觸犯偷蘭遮；將非教義說成教義，觸犯偷蘭遮；將教義說成非教義，觸犯偷蘭遮。
首先應該用溫和的言語勸誡，如果捨棄這些觀點，就讓他進行十四種偷蘭遮的懺悔，以消除罪過。如果不捨棄，就應該進行白四羯磨（Baisal-kamma，一種僧團的儀式）來加以約束。約束的方法是，僧團一心和合，一位比丘在僧團中宣佈：『尊敬的僧團請聽！這位某甲比丘，試圖破壞僧團的和合，堅持破壞僧團的行為，已經用溫和的言語勸誡過，但他不肯捨棄這些行為。如果僧團認為時機已到，請允許僧團約束某甲比丘：『你不要破壞僧團的和合，不要堅持破壞僧團的行為，應當與僧團和合。僧團和合才能歡喜無諍，一心一學，如同水乳交融，才能安樂居住，你應當捨棄這種試圖破壞僧團的行為。』就這樣宣佈。』像這樣進行白四羯磨。
『僧團約束某甲比丘，你不要破壞僧團的和合，不要堅持破壞僧團的行為，完畢。僧團認可，因為默然不語，此事就這樣成立！』正如佛陀先前所說：『這位比丘應該被約束，乃至三次教導，讓他捨棄這種破壞僧團的行為。』這就是約束，這就是教導，這就是約束教導。如果用溫和的言語勸誡不捨棄，尚未觸犯；第一次說、說完未結束、說完結束，第二次說、說完未結束、說完結束，第三次說、說完未結束，非法別眾（非法的分裂僧團），非法和合眾（非法的聯合僧團），似法別眾（表面合法的分裂僧團），似法和合眾（表面合法的聯合僧團），如法別眾（如法但造成分裂的僧團），異法異律異佛教（教義、戒律、佛教本身都不同的情況），如果
【English Translation】 English version: 'Whoever does not relinquish these views commits a Sanghavasesa (a serious offense second only to expulsion from the monastic order).'
In this offense, a bhikkhu (Buddhist monk) commits one of fourteen offenses in the following situations: Saying what is unlawful is the Law, commits a Thullanacca (an offense); saying what is the Law is unlawful, commits a Thullanacca; saying what is not the Vinaya (monastic code) is the Vinaya, commits a Thullanacca; saying what is the Vinaya is not the Vinaya, commits a Thullanacca; saying what is not an offense is an offense, commits a Thullanacca; saying what is an offense is not an offense, commits a Thullanacca; saying a minor offense is a major offense, commits a Thullanacca; saying a major offense is a minor offense, commits a Thullanacca; saying an offense with residue (an offense with opportunity for amends) is an offense without residue, commits a Thullanacca; saying an offense without residue is an offense with residue, commits a Thullanacca; saying what is commonly used is not commonly used, commits a Thullanacca; saying what is not commonly used is commonly used, commits a Thullanacca; saying what is not the teaching is the teaching, commits a Thullanacca; saying what is the teaching is not the teaching, commits a Thullanacca.
First, one should admonish with gentle words, and if they relinquish these views, they should perform the fourteen Thullanacca repentances to eliminate the offense. If they do not relinquish them, a Baisal-kamma (formal act of the Sangha) should be performed to restrain them. The method of restraint is that the Sangha is of one mind and in harmony, and one bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This bhikkhu named So-and-so is seeking to break the harmony of the Sangha, and is upholding the matter of breaking the Sangha. He has already been admonished with gentle words, but he does not relinquish these matters. If the Sangha deems the time has come, may the Sangha restrain the bhikkhu named So-and-so: 'You must not break the harmony of the Sangha, you must not uphold the matter of breaking the Sangha, you should be in harmony with the Sangha. When the Sangha is in harmony, there is joy and no contention, of one mind and one learning, like milk and water mixed together, and one can dwell in peace. You should relinquish this matter of seeking to break the Sangha.' Thus it is announced.' The Baisal-kamma is performed in this way.
'The Sangha restrains the bhikkhu named So-and-so, you must not break the harmony of the Sangha, you must not uphold the matter of breaking the Sangha, completed. The Sangha approves, because it is silent, this matter is thus established!' Just as the Buddha previously said: 'This bhikkhu should be restrained, even taught three times, to relinquish this matter of breaking the Sangha.' This is restraint, this is teaching, this is restraint and teaching. If one does not relinquish after being admonished with gentle words, no offense has yet been committed; the first saying, saying not finished, saying finished, the second saying, saying not finished, saying finished, the third saying, saying not finished, unlawful separate assembly (an unlawful division of the Sangha), unlawful united assembly (an unlawful union of the Sangha), seemingly lawful separate assembly (a seemingly lawful division of the Sangha), seemingly lawful united assembly (a seemingly lawful union of the Sangha), lawful separate assembly (a lawful but divisive Sangha), different Dharma, different Vinaya, different Buddha-dharma (situations where the teachings, monastic code, and Buddha-dharma itself are different), if
約敕不捨者，未犯；若如法、如律、如佛教，三約敕竟不捨者，犯僧伽婆尸沙。是比丘，若以十四事約敕皆成約敕，若以是約敕、若以余約敕，此十四事一向約敕不捨者，一向成僧伽婆尸沙。后復約敕不捨者，復得僧伽婆尸沙。隨所約敕不捨者，隨得爾所僧伽婆尸沙。是比丘應即時入僧中自唱言：「諸長老！我某甲比丘，得僧伽婆尸沙罪。」若即說者善。若不即說者，從是時來，名覆藏日數。(十事竟)
佛在王舍城。佛以是助破僧比丘因緣故集比丘僧，種種因緣呵責助破僧比丘：「云何名比丘，知是比丘求破和合僧，作別朋黨共相佐助，若一若二若眾多？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘求破和合僧，有餘同意相助比丘，若一若二若眾多，語諸比丘言：『汝是事中莫說是比丘。何以故？是比丘說法說律，不說非法不說非律，是比丘所說，皆是我等所欲，是知說非不知說。是比丘所說，皆是我等所樂忍。』諸比丘應如是教是相助比丘：『汝莫作是語：「是比丘說法說律，不說非法不說非律，是比丘所說皆是我等所欲。是知說非不知說，是比丘所說，皆是我等所樂忍。」汝莫相助求破僧事，當樂助和合僧。僧和合者歡喜無諍，一心一學如水乳合，得安樂住。
【現代漢語翻譯】 現代漢語譯本： 如果（被指控的比丘）受到三次勸誡仍然不放棄（其行為），則尚未構成犯罪；如果按照佛法、戒律、佛教的教導，經過三次勸誡后仍然不放棄，則犯僧伽婆尸沙罪（僧殘罪）。如果這個比丘用這十四件事來勸誡（他人），所有勸誡都有效，如果用這些勸誡，或者用其他的勸誡，這十四件事一旦勸誡后不放棄，就一概構成僧伽婆尸沙罪。之後再次勸誡不放棄，再次觸犯僧伽婆尸沙罪。隨著所勸誡的事情不放棄，就觸犯相應數量的僧伽婆尸沙罪。這個比丘應當立即進入僧團中，自己宣告說：『諸位長老！我某甲比丘，犯了僧伽婆尸沙罪。』如果立即坦白說明，那是好的。如果不立即坦白說明，從那時起，就叫做覆藏日數。（十事結束）
佛陀在王舍城。因為有比丘幫助破壞僧團，佛陀因此召集比丘僧團，用各種因緣呵責幫助破壞僧團的比丘：『怎麼能稱為比丘，明知這個比丘想要破壞和合的僧團，結成朋黨互相幫助，不管是隻有一個、兩個還是很多個？』佛陀這樣用各種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果有比丘想要破壞和合的僧團，有其他同意（他的觀點）並幫助他的比丘，不管是隻有一個、兩個還是很多個，（這個比丘）就對比丘們說：『你們不要說這個比丘（的過失）。為什麼呢？因為這個比丘所說的是佛法、是戒律，不說不是佛法、不是戒律，這個比丘所說的，都是我們所希望的，是知道才說，不是不知道才說。這個比丘所說的，都是我們所樂意接受和忍耐的。』眾比丘應當這樣教導這些幫助（破僧）的比丘：『你們不要說這樣的話：「這個比丘所說的是佛法、是戒律，不說不是佛法、不是戒律，這個比丘所說的都是我們所希望的。是知道才說，不是不知道才說，這個比丘所說的，都是我們所樂意接受和忍耐的。」你們不要幫助（他人）做破壞僧團的事情，應當樂於幫助和合的僧團。僧團和合就能歡喜無諍，一心一德如同水乳交融，能夠安樂地居住。』
【English Translation】 English version: If (the accused bhikkhu) is admonished three times and still does not relinquish (his behavior), he has not yet committed an offense; if, according to the Dharma, the Vinaya, and the teachings of the Buddha, after being admonished three times, he still does not relinquish it, he commits a Saṅghādisesa offense (an offense requiring formal meeting of the Sangha). If this bhikkhu uses these fourteen matters to admonish (others), all admonishments are valid; if he uses these admonishments, or other admonishments, once these fourteen matters are admonished and not relinquished, they all constitute Saṅghādisesa offenses. If he admonishes again and does not relinquish, he commits another Saṅghādisesa offense. According to the matters admonished and not relinquished, he commits that many Saṅghādisesa offenses. This bhikkhu should immediately enter the Sangha and declare himself, saying: 'Venerable elders! I, bhikkhu (name), have committed a Saṅghādisesa offense.' If he immediately confesses, that is good. If he does not immediately confess, from that time on, it is called the number of days concealed. (End of the ten matters)
The Buddha was in Rājagṛha (王舍城). Because there were bhikkhus helping to break up the Sangha, the Buddha gathered the Sangha and, with various reasons, rebuked the bhikkhus who were helping to break up the Sangha: 'How can you be called bhikkhus, knowing that this bhikkhu wants to break up the harmonious Sangha, forming factions and helping each other, whether it is one, two, or many?' After the Buddha rebuked them with various reasons, he told the bhikkhus: 'Because there are ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu wants to break up the harmonious Sangha, and there are other bhikkhus who agree with (his views) and help him, whether it is one, two, or many, (this bhikkhu) says to the bhikkhus: 'You should not speak ill of this bhikkhu. Why? Because what this bhikkhu speaks is the Dharma, is the Vinaya, he does not speak what is not the Dharma, not the Vinaya; what this bhikkhu speaks is what we all desire, he speaks knowing, not speaking without knowing. What this bhikkhu speaks is what we are willing to accept and endure.' The bhikkhus should teach these bhikkhus who are helping (to break up the Sangha) in this way: 'You should not say such words: "What this bhikkhu speaks is the Dharma, is the Vinaya, he does not speak what is not the Dharma, not the Vinaya; what this bhikkhu speaks is what we all desire. He speaks knowing, not speaking without knowing, what this bhikkhu speaks is what we are willing to accept and endure." You should not help (others) to do things that break up the Sangha, you should be happy to help the harmonious Sangha. When the Sangha is harmonious, there will be joy and no disputes, with one mind and one learning, like water and milk mixed together, and you can live in peace.'
』諸比丘如是教時，堅持是事不捨者，諸比丘當再三教令舍是事。再三教已舍者善，不捨者僧伽婆尸沙。」
是中犯者，若助破僧比丘語諸比丘言：「汝是事中，莫說是比丘。」得突吉羅。若言：「是比丘說法者」，得偷蘭遮。「是說律者」，偷蘭遮。若言：「是比丘所說皆是我等所欲。」突吉羅。若言：「知說非不知說。」偷蘭遮。若言：「是比丘所說皆是我等所樂忍。」偷蘭遮。先應軟語約敕已，舍者，令作四偷蘭遮、二突吉羅悔過出罪。若不捨者，應作白四羯磨約敕。約敕法者，僧一心和合，一比丘僧中唱言：「大德僧聽！是某甲比丘，助某甲比丘求破僧，作別朋黨，若一若二若眾多，已軟語約敕不捨是事。若僧時到僧忍聽，僧當約敕某甲比丘：『汝等莫助某甲比丘求破僧事，莫作別朋黨，莫作是言：「是比丘說法說律，是比丘所說皆是我等所欲。是知說非不知說，是所說皆是我等所樂忍。」』如是白。」如是白四羯磨。「約敕某比丘汝莫助破和合僧竟，僧忍，默然故，是事如是持！」如佛所說：「是比丘應約敕。」乃至三教令舍助破僧事者，是名約敕、是名為教，是名約敕教。若軟語約敕不捨者，不犯。若初說、說未竟、說竟，第二說、說未竟、說竟，第三說、說未竟，非法別眾、非法和合眾、似法別
【現代漢語翻譯】 現代漢語譯本 『諸位比丘，當這樣教誡時，如果有人堅持錯誤不肯放棄，諸位比丘應當再三教導，令其放棄這種行為。經過再三教導后，如果他放棄了，那是好的；如果不放棄，就構成僧伽婆尸沙罪。』
在此情況下，如果幫助破壞僧團的比丘對其他比丘說：『你們不要說這個比丘的壞話。』，就犯了突吉羅罪（Dukkata，輕罪）。如果說：『這個比丘是說法者』，就犯了偷蘭遮罪（Thullanaccaya，重罪）。『是說律者』，偷蘭遮罪。如果說：『這個比丘所說的都是我們想要的。』，突吉羅罪。如果說：『他知道該說什麼，不該說什麼。』，偷蘭遮罪。如果說：『這個比丘所說的都是我們樂於接受和容忍的。』，偷蘭遮罪。應該先用溫和的言語勸誡，如果他放棄了，就讓他進行四次偷蘭遮罪和兩次突吉羅罪的懺悔，以求出罪。如果不放棄，就應該舉行白四羯磨（ñatti-catuttha-kamma，一種正式的僧團決議程式）來加以約束。約束的方法是，僧團一心和合，一位比丘在僧團中宣佈：『各位大德僧眾請聽！這位某甲比丘，幫助某甲比丘尋求破壞僧團，結成不同派別，無論是單獨一人、兩人還是多人，已經用溫和的言語勸誡過，但他仍然不肯放棄這種行為。如果僧團認為時機已到，僧團願意聽從，僧團應當約束某甲比丘：『你們不要幫助某甲比丘尋求破壞僧團的事情，不要結成不同派別，不要說這樣的話：「這個比丘說法說律，這個比丘所說的都是我們想要的。他知道該說什麼，不該說什麼，他所說的都是我們樂於接受和容忍的。」』就這樣稟告。』就這樣進行白四羯磨。『約束某比丘，你不要幫助破壞和合僧團，僧團已經認可，因為大家保持沉默，這件事就這樣成立！』正如佛陀所說：『這位比丘應該被約束。』乃至三次教導，令其放棄幫助破壞僧團的行為，這叫做約束，這叫做教誡，這叫做約束教誡。如果用溫和的言語勸誡而不放棄，不構成犯罪。如果是初次說、說完之前、說完之後，第二次說、說完之前、說完之後，第三次說、說完之前，非法別眾（adhamma-vagga，不如法的分裂僧團）、非法和合眾（adhamma-samagga，不如法的聯合僧團）、似法別
【English Translation】 English version 『When the bhikkhus teach in this way, if there are those who persist in this matter and do not give it up, the bhikkhus should instruct them again and again to give up this matter. If they give it up after being instructed again and again, that is good; if they do not give it up, it constitutes a Sanghadisesa offense.』
In this case, if a bhikkhu who is helping to break up the Sangha says to other bhikkhus: 『Do not speak against this bhikkhu in this matter,』 he commits a Dukkata (minor offense). If he says: 『This bhikkhu is a speaker of the Dhamma,』 he commits a Thullanaccaya (serious offense). 『He is a speaker of the Vinaya,』 Thullanaccaya. If he says: 『What this bhikkhu says is all that we desire,』 Dukkata. If he says: 『He knows what to say and what not to say,』 Thullanaccaya. If he says: 『What this bhikkhu says is all that we are pleased to accept and tolerate,』 Thullanaccaya. One should first admonish him with gentle words, and if he gives it up, he should perform confession for four Thullanaccaya offenses and two Dukkata offenses to expiate the offenses. If he does not give it up, a ñatti-catuttha-kamma (formal act of the Sangha) should be performed to restrain him. The method of restraint is that the Sangha is of one mind and in harmony, and one bhikkhu announces in the Sangha: 『Venerable Sangha, please listen! This bhikkhu named so-and-so is helping bhikkhu so-and-so to seek the breaking up of the Sangha, forming separate factions, whether alone, in twos, or in greater numbers, and has been admonished with gentle words but still does not give up this matter. If the Sangha deems it the right time, may the Sangha listen, the Sangha should restrain bhikkhu so-and-so: 『You should not help bhikkhu so-and-so to seek the breaking up of the Sangha, do not form separate factions, do not say such things as: 「This bhikkhu speaks the Dhamma and the Vinaya, what this bhikkhu says is all that we desire. He knows what to say and what not to say, what he says is all that we are pleased to accept and tolerate.」』 Thus is the announcement.』 Thus is the ñatti-catuttha-kamma performed. 『Restraining bhikkhu so-and-so, you should not help to break up the Sangha in harmony, the Sangha has approved, because they are silent, this matter is thus established!』 As the Buddha said: 『This bhikkhu should be restrained.』 Even up to three times instructing him to give up helping to break up the Sangha, this is called restraint, this is called instruction, this is called restraint and instruction. If one admonishes with gentle words and he does not give it up, no offense is committed. If it is the first saying, before finishing saying, after finishing saying, the second saying, before finishing saying, after finishing saying, the third saying, before finishing saying, an adhamma-vagga (unlawful faction), an adhamma-samagga (unlawful assembly), a seeming-Dhamma separate
眾、似法和合眾、如法別眾、異法異律異佛教，不捨者不犯。若如法、如比尼、如佛教，三約敕不捨者，犯僧伽婆尸沙。是比丘若以四事約敕，皆成約敕，若以是約敕、若余約敕，此四事一向約敕，不捨者，一向成僧伽婆尸沙。若后復約敕不捨者，復得僧伽婆尸沙。隨所約敕不捨者，隨得爾所僧伽婆尸沙。是比丘應即時入僧中自唱言：「諸長老！我某甲比丘，得僧伽婆尸沙罪。」若即說者善。若不即說者，從是時來，名覆藏日數。(十一事竟)
佛在舍衛國。爾時黑山土地有二比丘，名馬宿、滿宿，在此處住，作惡行、污他家，皆見皆聞皆知。是比丘共女人一床坐、共一盤食、共器飲酒，中后食共食宿、啖宿食、不受而食、不受殘食，彈鼓簧、捻唇作音樂聲、齒作伎樂，彈銅盂、彈多羅樹葉、作餘種種伎樂歌舞，著鬘瓔珞、以香涂身、著香薰衣、以水相灑，自手採華、亦使人采，自貫華鬘、亦使人貫，頭上著華，自著耳環、亦使人著，自將他婦女去、若使人將去，若令象馬斗、車斗、步斗、羊斗、水牛斗、狗鬥雞斗、男斗、女斗、亦自共鬥，手打腳踏、四向馳走、變易服飾、馳行跳躑、水中浮沒、斫截樹木、打臂拍髀、啼哭大喚、或嘯謬語諸異國語、躑絕反行如婉轉魚、躑物空中還自接取、與女人共大船上載令
【現代漢語翻譯】 現代漢語譯本：如果有人屬於僧團、似是而非的僧團、如法的別眾、或者屬於異法異律異佛教，不捨棄原有信仰者，不構成犯罪。如果有人如法、如毗尼（戒律）、如佛教，三次勸誡仍不捨棄原有信仰者，則犯僧伽婆尸沙罪（僧殘罪）。如果比丘用四種方式進行勸誡，都構成勸誡。無論是用這種勸誡方式，還是用其他勸誡方式，這四件事必須始終堅持勸誡，不捨棄原有信仰者，始終構成僧伽婆尸沙罪。如果之後再次勸誡仍不捨棄，則再次觸犯僧伽婆尸沙罪。隨所勸誡的內容不捨棄，就隨之觸犯相應次數的僧伽婆尸沙罪。這位比丘應當立即進入僧團中，自己宣告說：『諸位長老！我某甲比丘，犯了僧伽婆尸沙罪。』如果立即坦白，那是好的。如果不立即坦白，從那時起，就叫做覆藏日數（隱瞞罪行的天數）。（十一事完畢）
佛陀在舍衛國。當時，黑山土地上有兩位比丘，名叫馬宿（Mǎ Sù）、滿宿（Mǎn Sù），住在這裡，行為惡劣，玷污他人家庭，這些事情大家都看見、聽見、知道。這兩位比丘和女人同牀而坐，同用一個盤子吃飯，同用一個器皿喝酒，過了中午還一起吃飯住宿，吃過夜的食物，不接受供養就吃東西，不接受剩餘的食物，彈奏鼓簧，用嘴唇發出音樂聲，用牙齒髮出伎樂聲，彈奏銅盂，彈奏多羅樹葉，做其他各種各樣的伎樂歌舞，佩戴花鬘瓔珞，用香塗抹身體，穿著用香薰過的衣服，用水互相潑灑，親自採摘花朵，也讓人採摘，親自串花鬘，也讓人串，頭上戴著花，自己戴耳環，也讓人戴，親自帶走別人的婦女，或者讓人帶走，或者讓人組織象斗、馬斗、車斗、步斗、羊斗、水牛斗、狗斗、雞斗、男斗、女鬥，也自己互相打鬥，用手打腳踢，四處奔跑，變換服飾，奔跑跳躍，在水中浮沉，砍伐樹木，拍打手臂和大腿，啼哭大叫，或者發出嘯聲，說胡話和各種外國語言，像婉轉的魚一樣翻滾，把東西拋向空中再自己接住，與女人一起乘坐大船。
【English Translation】 English version: If someone belongs to a Sangha (community), a pseudo-Sangha, a lawful separate assembly, or adheres to different doctrines, different rules, and a different Buddhist teaching, not abandoning their original beliefs does not constitute an offense. If someone adheres to the Dharma, the Vinaya (discipline), and the Buddhist teaching, and after three admonitions, they still do not abandon their original beliefs, they commit a Sanghavasesa offense (a serious offense requiring a formal meeting of the Sangha for absolution). If a Bhikkhu (monk) uses four methods of admonishment, all constitute admonishment. Whether using this method of admonishment or other methods, these four matters must always be insisted upon in admonishment; not abandoning their original beliefs always constitutes a Sanghavasesa offense. If they are admonished again later and still do not abandon their beliefs, they commit another Sanghavasesa offense. Depending on what is admonished and not abandoned, they commit the corresponding number of Sanghavasesa offenses. This Bhikkhu should immediately enter the Sangha and declare, 'Venerable elders! I, Bhikkhu so-and-so, have committed a Sanghavasesa offense.' If they confess immediately, that is good. If they do not confess immediately, from that time on, it is called the number of days concealed (the number of days the offense is hidden). (End of the eleven matters)
The Buddha was in Shravasti (Śrāvastī). At that time, in the land of Black Mountain, there were two Bhikkhus named Masu (Mā Sù) and Mansu (Mǎn Sù), living there, behaving badly and defiling other people's families. Everyone saw, heard, and knew about these things. These two Bhikkhus sat on the same bed with women, ate from the same plate, drank wine from the same vessel, ate and stayed together after noon, ate overnight food, ate without accepting offerings, ate leftover food, played the jaw harp, made musical sounds with their lips, made musical sounds with their teeth, played the copper bowl, played the Tala (Tāla) leaves, performed various other musical performances and dances, wore garlands and necklaces, smeared their bodies with fragrance, wore clothes scented with fragrance, splashed each other with water, picked flowers themselves, and also had others pick them, strung flower garlands themselves, and also had others string them, wore flowers on their heads, wore earrings themselves, and also had others wear them, personally took other people's women away, or had others take them away, or had them organize elephant fights, horse fights, chariot fights, foot fights, sheep fights, water buffalo fights, dog fights, cockfights, male fights, female fights, and also fought each other, hitting and kicking, running around in all directions, changing clothes, running and jumping, floating and sinking in the water, cutting down trees, slapping their arms and thighs, crying and shouting loudly, or whistling, speaking nonsense and various foreign languages, rolling around like wriggling fish, throwing things into the air and catching them again, riding on a large boat with women.
作伎樂、或騎象馬乘車輦輿、與多人眾吹貝導道入園林中，作如是等種種惡不凈事。爾時阿難從迦尸國來，向舍衛城到黑山邑宿，晨朝時到著衣持缽入城乞食。阿難持空缽入城、還空缽出。出城不遠多人眾集，有少因緣，阿難到彼問眾人言：「汝此土地豐樂多諸人眾，今我乞食，持空缽入還空缽出，無有沙門釋子在此多少作惡事耶？」爾時有賢者，名憂樓伽，在彼眾中，從坐起偏袒合掌語阿難言：「大德知不？此有馬宿、滿宿比丘，作諸惡行如上廣說。大德阿難！是二比丘住此作惡，悉污諸家皆見聞知。」時憂樓伽賢者即以兩手抱阿難身，將入自舍敷座令坐，自手與水與多美飲食。自恣飽滿已，洗手攝缽。賢者取小床坐，欲聽法故。阿難以種種因緣說法示教利喜已，從座起去。向自房舍，隨所受臥具，還付舊比丘。持衣缽遊行，向舍衛國漸到佛所，頭面禮足在一面立。諸佛常法，有客比丘來，以如是語問訊：「忍不？足不？安樂住不？道路不疲？乞食不乏？」佛以如是語問訊阿難：「忍不？足不？安樂住不？道路不乏耶？乞食不難耶？」阿難答言：「世尊！忍、足、安樂住，道路不乏，乞食不難。」以是因緣向佛廣說。佛以是事集比丘僧，以種種因緣，呵責馬宿、滿宿比丘：「云何名比丘，作惡行污他家皆見聞知？」
【現代漢語翻譯】 現代漢語譯本 他們演奏音樂，或騎著象馬，乘坐車輦，與眾多人群吹著海螺開道，進入園林，做著如此種種惡劣不清凈的事情。當時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）從迦尸國（Kasi，古印度十六雄國之一）來到舍衛城（Sravasti，古印度城市，佛陀在此弘法多年），到達黑山邑（Black Mountain Village）住宿。早晨，他穿好衣服，拿著缽進入城中乞食。阿難拿著空缽進城，又拿著空缽出來。出城不遠，許多人聚集在一起，似乎有什麼事情。阿難走到他們那裡，問眾人說：『你們這地方土地豐饒，人口眾多，現在我乞食，拿著空缽進去，又拿著空缽出來，難道沒有沙門（Sramana，指佛教出家修行者）釋子（Sakya，釋迦牟尼佛的弟子）在這裡做些惡事嗎？』 當時，有一位賢者，名叫憂樓伽（Uruvilva），在那人群中，從座位上站起來，袒露右肩，合掌對阿難說：『大德（Great Virtue，對出家人的尊稱）知道嗎？這裡有馬宿（Asvaghosa，人名）、滿宿（Purna，人名）兩位比丘（Bhiksu，佛教出家男眾），做著各種惡行，就像上面所說的那樣。大德阿難！這兩位比丘住在這裡作惡，污染了各家各戶，大家都親眼所見，親耳所聞。』 當時，憂樓伽賢者立即用雙手抱住阿難的身體，將他請入自己的住所，鋪設座位讓他坐下，親自給他水和豐盛美味的食物。阿難隨意吃飽后，洗手收起缽。賢者取來小床坐下，想要聽聞佛法。阿難用種種因緣說法，開示教導，使他心生歡喜，然後從座位上起身離去。 他回到自己的房舍，將所用的臥具，還給原來的比丘。拿著衣缽，向舍衛國走去，漸漸到達佛陀（Buddha，覺悟者）所在的地方，頭面頂禮佛足，站在一旁。諸佛通常的做法是，有遠來的比丘，會用這樣的話語問候：『能忍受嗎？腳還好吧？住得安樂嗎？路途不疲憊嗎？乞食不困難吧？』佛陀也用這樣的話語問候阿難：『能忍受嗎？腳還好吧？住得安樂嗎？路途不疲憊嗎？乞食不困難吧？』 阿難回答說：『世尊（Bhagavan，佛陀的尊稱）！能忍受，腳還好，住得安樂，路途不疲憊，乞食不困難。』於是將事情的經過向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，用種種因緣，呵責馬宿、滿宿兩位比丘：『怎麼能稱為比丘，卻做惡行，污染他人家庭，大家都親眼所見，親耳所聞？』
【English Translation】 English version They play music, or ride elephants and horses, ride in carriages and palanquins, and with many people blowing conch shells to lead the way, enter gardens and forests, doing all sorts of evil and impure things. At that time, Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) came from the country of Kasi (one of the sixteen ancient Indian kingdoms) to the city of Sravasti (an ancient Indian city where the Buddha taught for many years), and stayed overnight in the village of Black Mountain. In the morning, he put on his robes, took his bowl, and entered the city to beg for food. Ananda entered the city with an empty bowl and left with an empty bowl. Not far from the city, many people gathered together, seemingly because of something. Ananda went to them and asked, 'Your land is fertile and has many people. Now I beg for food, entering with an empty bowl and leaving with an empty bowl. Are there no Sramanas (Buddhist renunciates) or Sakyas (disciples of Sakyamuni Buddha) here doing evil deeds?' At that time, there was a wise man named Uruvilva among the crowd. He rose from his seat, bared his right shoulder, and put his palms together, saying to Ananda, 'Great Virtue (a respectful term for monks), do you know? There are two Bhiksus (Buddhist monks) here, named Asvaghosa and Purna, who are doing all sorts of evil deeds, as described above. Great Virtue Ananda! These two Bhiksus live here and do evil, polluting every household. Everyone has seen and heard it.' At that time, the wise man Uruvilva immediately embraced Ananda with both hands, invited him into his residence, prepared a seat for him, and personally gave him water and abundant delicious food. After Ananda had eaten his fill, he washed his hands and put away his bowl. The wise man took a small bed and sat down, wanting to hear the Dharma. Ananda taught the Dharma with various causes and conditions, instructing and guiding him, making him rejoice, and then rose from his seat and left. He returned to his own dwelling, returned the bedding he had used to the original Bhiksu. Carrying his robes and bowl, he walked towards the country of Sravasti, gradually reaching the place where the Buddha (the Awakened One) was, prostrated himself at the Buddha's feet, and stood to one side. The usual practice of the Buddhas is that when a Bhiksu comes from afar, they will greet him with such words: 'Can you endure? Are your feet well? Are you living in peace? Are you not tired from the journey? Is it not difficult to beg for food?' The Buddha also greeted Ananda with such words: 'Can you endure? Are your feet well? Are you living in peace? Are you not tired from the journey? Is it not difficult to beg for food?' Ananda replied, 'World Honored One (Bhagavan, a title of the Buddha)! I can endure, my feet are well, I am living in peace, I am not tired from the journey, and it is not difficult to beg for food.' Then he told the Buddha in detail what had happened. Because of this matter, the Buddha gathered the Bhiksu Sangha (Buddhist monastic community), and with various causes and conditions, rebuked the two Bhiksus, Asvaghosa and Purna: 'How can you be called Bhiksus, yet do evil deeds, polluting other people's families, which everyone has seen and heard?'
佛如是種種因緣呵已，語阿難：「汝往黑山，與馬宿、滿宿比丘驅出羯磨。若更有如是比丘，亦應如是驅出羯磨。羯磨法者，一心和合僧，是馬宿、滿宿比丘著見處不聞處，一比丘僧中作是言：『誰能說馬宿、滿宿比丘如是罪事，而自不犯毀呰波夜提？何以故？僧差作故。』若有比丘僧中言：『我能作。』者，即喚馬宿、滿宿比丘來，是比丘應問：『汝憶念與女人共一床坐、共一盤食、共一器飲酒、中后食、共食宿、啖宿食、不受食、不受殘食法，廣問如上種種惡不凈事。汝憶作不？』若馬宿、滿宿比丘，是諸罪中趣說一事，即應語：『汝默然，今僧與汝作驅出羯磨。』時一比丘，僧中唱言：『大德僧聽！是馬宿、滿宿比丘，作惡行污他家，皆見聞知。共女人一床坐、共一盤食、共器飲酒、中后食、共食宿、啖宿食、不受食、不受殘食法，乃至諸異國語。若僧時到僧忍聽，僧與馬宿、滿宿比丘驅出羯磨。若馬宿、滿宿比丘，共女人一床坐、一盤食、共一器飲酒、中后食、共食宿、啖宿食、不受食、不受殘食法，乃至諸異國語，僧與作驅出羯磨。白如是。』如是白四羯磨。『僧與馬宿、滿宿比丘作驅出羯磨竟，僧忍，默然故，是事如是持！』」
是比丘，如法僧與驅出羯磨已，作是言：「僧阿難！隨欲行、瞋行、
【現代漢語翻譯】 現代漢語譯本： 佛陀以種種因緣呵斥之後，告訴阿難（Ānanda）：『你前往黑山，對馬宿（Māshù）、滿宿（Mǎnsù）比丘執行驅出羯磨（qūchū jiémó，驅逐出僧團的儀式）。如果還有其他像這樣的比丘，也應該這樣執行驅出羯磨。羯磨法的程式是，一心和合的僧團，認為馬宿、滿宿比丘處於著見處（zhuójiànchù，執著于錯誤見解的地方）和不聞處（bùwénchù，不聽從教誨的地方），一位比丘在僧團中這樣說：『誰能說出馬宿、滿宿比丘這樣的罪行，而自己不犯毀呰波夜提（huǐzī bōyètí，輕毀他人所犯的罪）？因為這是僧團委派的。』如果有一位比丘在僧團中說：『我能。』那麼，就叫馬宿、滿宿比丘來，這位比丘應該問：『你是否記得與女人共坐一床、共用一盤食物、共用一個器皿飲酒、過了中午還吃東西、共同食宿、吃過夜的食物、不接受食物、不接受殘食等行為，詳細詢問如上種種惡劣不清凈的事情。你記得做過嗎？』如果馬宿、滿宿比丘在這些罪行中承認其中一件，就應該告訴他們：『你們保持沉默，現在僧團要對你們執行驅出羯磨。』
當時，一位比丘在僧團中宣告：『各位大德僧眾請聽！這位馬宿、滿宿比丘，做出惡劣行為，玷污他人家庭，大家都親眼所見、親耳所聞。他們與女人同坐一床、同用一盤食物、共用一個器皿飲酒、過了中午還吃東西、共同食宿、吃過夜的食物、不接受食物、不接受殘食，甚至說各種外國語言。如果僧團認為時機已到，僧團同意，僧團就對馬宿、滿宿比丘執行驅出羯磨。如果馬宿、滿宿比丘，與女人同坐一床、同用一盤食物、共用一個器皿飲酒、過了中午還吃東西、共同食宿、吃過夜的食物、不接受食物、不接受殘食，甚至說各種外國語言，僧團就對他們執行驅出羯磨。宣告如上。』這樣宣告四次羯磨。『僧團對馬宿、滿宿比丘執行驅出羯磨完畢，僧團同意，因為保持沉默，這件事就這樣成立！』
這位比丘，如法地被僧團執行驅出羯磨之後，這樣說：『僧團啊，阿難（Ānanda）！隨順貪慾而行、隨順嗔恚而行、』
【English Translation】 English version: Having rebuked in this manner with various reasons, the Buddha said to Ānanda (Ānanda): 『Go to Black Mountain and perform the expulsion karma (karmā，ritual act) for the monks Māshù (Māshù) and Mǎnsù (Mānsù). If there are other monks like this, they should also be expelled in the same way. The procedure for the expulsion karma is that the Sangha (saṃgha, monastic community) should be of one mind and in harmony, considering that the monks Māshù and Mǎnsù are in a state of clinging to views (wrong views) and not listening (to the teachings). One monk should say in the Sangha: 『Who can speak of the offenses of the monks Māshù and Mǎnsù without themselves committing the offense of criticizing (criticizing others' faults)? Because this is what the Sangha has assigned.』 If a monk in the Sangha says: 『I can,』 then the monks Māshù and Mǎnsù should be summoned. That monk should ask: 『Do you remember sitting on the same bed with a woman, sharing a plate of food, sharing a vessel for drinking alcohol, eating after midday, sharing food and lodging, eating leftover food, not accepting food, not accepting leftover food, and extensively inquire about all the above-mentioned evil and impure matters. Do you remember doing these things?』 If the monks Māshù and Mǎnsù admit to one of these offenses, they should be told: 『Be silent, the Sangha will now perform the expulsion karma on you.』
At that time, a monk should announce in the Sangha: 『Venerable Sangha, listen! This monk Māshù and Mǎnsù, have committed evil deeds, defiling other families, all of which have been seen and heard. They sit on the same bed with a woman, share a plate of food, share a vessel for drinking alcohol, eat after midday, share food and lodging, eat leftover food, not accepting food, not accepting leftover food, and even speak various foreign languages. If the Sangha deems it the right time, and the Sangha agrees, the Sangha will perform the expulsion karma on the monks Māshù and Mǎnsù. If the monks Māshù and Mǎnsù, sit on the same bed with a woman, share a plate of food, share a vessel for drinking alcohol, eat after midday, share food and lodging, eat leftover food, not accepting food, not accepting leftover food, and even speak various foreign languages, the Sangha will perform the expulsion karma on them. The announcement is as above.』 This announcement should be made four times.
『The Sangha has completed the expulsion karma for the monks Māshù and Mǎnsù, the Sangha agrees, because of the silence, this matter is thus established!』
This monk, having been lawfully expelled by the Sangha, says: 『Sangha, Ānanda (Ānanda)! Acting according to desire, acting according to anger,』
怖癡行。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，眾僧和合如法作驅出羯磨，乃復說：『僧阿難！隨欲行、瞋行、怖行、癡行？』」諸比丘種種因緣呵已，向佛廣說。佛以種種因緣呵責馬宿、滿宿比丘：「云何名比丘，一心和合僧如法作驅出羯磨，說：『僧阿難！隨欲行、瞋行、怖行、癡行。』」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘隨所依止聚落，作惡行、污他家，皆見皆聞皆知。諸比丘應如是言：『汝等作惡行、污他家，皆見皆聞皆知。汝等出去，不應住此。』是比丘語諸比丘言：『諸比丘隨欲行、瞋行、怖行、癡行。何以故？有如是同罪比丘，有驅者、有不驅者。』諸比丘語是比丘：『汝莫作是語：「諸比丘隨欲行、瞋行、怖行、癡行。」何以故？諸比丘不隨欲、瞋、怖、癡行。汝等作惡行、污他家，皆見聞知。汝當舍是隨欲、瞋、怖、癡語。汝等出去，不應住此。』如是教時。不捨是事者，當再三教令舍是事。再三教時舍者善，不捨者僧伽婆尸沙。」
是中犯者，若比丘言：「諸比丘隨欲行」，偷蘭遮。「隨瞋行」，偷蘭遮。「隨怖行」，偷蘭遮。「隨癡行」，偷蘭遮。若言：「同犯罪比丘有驅者、有不驅者。」呵罵僧
【現代漢語翻譯】 現代漢語譯本： 『怖癡行。』這裡面有少欲知足、修習頭陀行的比丘，聽到這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘，僧團和合如法地作出驅出羯磨，反而說：『僧團啊，阿難！隨順貪慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行？』眾比丘用各種理由責備之後，向佛陀詳細稟告。佛陀用各種理由責備馬宿、滿宿比丘：『怎麼能叫比丘，一心和合的僧團如法地作出驅出羯磨，卻說：『僧團啊，阿難！隨順貪慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行。』佛陀用各種理由責備之後，告訴眾比丘：『因為有十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果有比丘依止的村落，他做了惡行、玷污了別人家，大家都看見、聽見、知道。眾比丘應當這樣說：『你們做了惡行、玷污了別人家，大家都看見、聽見、知道。你們出去，不應該住在這裡。』這個比丘對眾比丘說：『眾比丘隨順貪慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行。為什麼呢？有像這樣同樣犯罪的比丘，有的被驅逐、有的不被驅逐。』眾比丘對這個比丘說：『你不要這樣說：「眾比丘隨順貪慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行。」為什麼呢？眾比丘不隨順貪慾、嗔恚、恐懼、愚癡而行。你們做了惡行、玷污了別人家，大家都看見、聽見、知道。你應當捨棄這種隨順貪慾、嗔恚、恐懼、愚癡的說法。你們出去，不應該住在這裡。』像這樣教誡時，如果不捨棄這件事，應當再三教誡令他捨棄這件事。再三教誡時捨棄就好，不捨棄的，犯僧伽婆尸沙（Sanghavasesa）。』
『這裡面，觸犯這條戒律的情況是：如果比丘說：「眾比丘隨順貪慾而行」，犯偷蘭遮（Sthullaccaya）。「隨順嗔恚而行」，犯偷蘭遮。「隨順恐懼而行」，犯偷蘭遮。「隨順愚癡而行」，犯偷蘭遮。如果說：「同樣犯罪的比丘，有的被驅逐、有的不被驅逐」，呵斥謾罵僧團。
【English Translation】 English version: 'Acting out of desire, anger, fear, and delusion.' Among them, there was a Bhikkhu (monk) who was content with little, practicing Dhuta (ascetic practices). Hearing this matter, he was displeased and rebuked with various reasons: 'How can one be called a Bhikkhu (monk) who, after the Sangha (community) has harmoniously and lawfully performed the expulsion Karma (act), then says: 'O Sangha (community), Ananda! Acting according to desire, acting according to anger, acting according to fear, acting according to delusion?'' After the Bhikkhus (monks) had rebuked with various reasons, they reported the matter in detail to the Buddha. The Buddha rebuked the Bhikkhus (monks) Massaka and Mandissa with various reasons: 'How can one be called a Bhikkhu (monk) who, after the Sangha (community) has harmoniously and lawfully performed the expulsion Karma (act), says: 'O Sangha (community), Ananda! Acting according to desire, acting according to anger, acting according to fear, acting according to delusion?'' After the Buddha had rebuked with various reasons, he said to the Bhikkhus (monks): 'Because of ten benefits, I establish a precept for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk) relies on a village and commits evil deeds, defiling other families, and all see, hear, and know it, the Bhikkhus (monks) should say: 'You commit evil deeds, defiling other families, and all see, hear, and know it. You should leave and not stay here.' If that Bhikkhu (monk) says to the Bhikkhus (monks): 'The Bhikkhus (monks) act according to desire, act according to anger, act according to fear, act according to delusion. Why? Because there are Bhikkhus (monks) who commit the same offense, some are expelled, and some are not expelled.' The Bhikkhus (monks) should say to that Bhikkhu (monk): 'Do not say, 'The Bhikkhus (monks) act according to desire, act according to anger, act according to fear, act according to delusion.' Why? Because the Bhikkhus (monks) do not act according to desire, anger, fear, and delusion. You commit evil deeds, defiling other families, and all see, hear, and know it. You should abandon this statement of acting according to desire, anger, fear, and delusion. You should leave and not stay here.' If, when thus instructed, he does not abandon this matter, he should be instructed again and again to abandon this matter. If he abandons it after being instructed again and again, that is good. If he does not abandon it, he commits Sanghavasesa (an offense requiring a meeting of the Sangha).'
'Among them, the offenses are: If a Bhikkhu (monk) says, 'The Bhikkhus (monks) act according to desire,' he commits Sthullaccaya (a grave offense). 'Act according to anger,' he commits Sthullaccaya (a grave offense). 'Act according to fear,' he commits Sthullaccaya (a grave offense). 'Act according to delusion,' he commits Sthullaccaya (a grave offense). If he says, 'Bhikkhus (monks) who commit the same offense, some are expelled, and some are not expelled,' he scolds and insults the Sangha (community).'
故，得波夜提。先應軟語約敕，若舍者，令作四偷蘭遮、一波夜提悔過出罪。若不捨者，應作白四羯磨約敕。約敕法者，僧一心和合，一比丘僧中唱言：「大德僧聽！是馬宿、滿宿比丘，眾僧如法作驅出羯磨。說：『僧阿難！隨欲行、瞋行、怖行、癡行。』若僧時到僧忍聽，僧當約敕是比丘：『眾僧如法作驅出羯磨。汝莫說：「僧阿難隨欲行。」莫言：「隨瞋行。」莫言：「隨怖行。」莫言：「隨癡行。」汝當舍是隨欲、瞋、怖、癡語。』白如是。」如是作白四羯磨。「僧約敕馬宿、滿宿比丘竟，僧忍，默然故，是事如是持！」如佛先說：「是比丘應約敕。」乃至三教，是名約敕、是名為教、是名約敕教。若軟語約敕不捨者，不犯。若初說、說未竟、說竟，第二說、說未竟、說竟，第三說、說未竟，非法別眾、非法和合眾、似法別眾、似法和合眾、法別眾、異法異律異佛教，約敕不捨者，不犯。若如法、如律、如佛教，三約敕不捨者，犯僧伽婆尸沙。是比丘若以四事約敕，皆成約敕。若以是約敕、若以余約敕，以此四事一向約敕，不捨者，一向成僧伽婆尸沙。若后復約敕，不捨者，復得僧伽婆尸沙。隨所約敕不捨者，隨得爾所僧伽婆尸沙。是比丘應即時入僧中自唱言：「諸長老！我某甲比丘，得僧伽婆尸沙罪。」若即
說者善。若不即說，從是時來，名覆藏日數。(十二事竟)
佛在拘睒彌國。爾時長老闡那犯小悔過罪，諸比丘欲利益憐愍安隱故，教憶是罪，語闡那言：「汝作某可悔過罪，汝應發露悔過，莫覆藏。」闡那答言：「汝等莫語我好惡，我亦不語汝等好惡。何以故？我大人子得佛法故，汝等種種雜姓、種種國土、種種家，信佛法故，剃除鬚髮著法服隨佛出家，如秋葉落風吹一處。汝等亦爾，種種雜姓、種種國土、種種家，信佛法故，剃除鬚髮、著法服隨佛出家。以是故，汝等不應語我好惡，我亦不應語汝好惡，我大人子得佛法故。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，如戒經中說事，諸比丘如法如律以利益憐愍故說，自身作戾語事？」諸比丘種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問闡那言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責闡那：「云何名比丘，自身作戾語？」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘惡性戾語，諸比丘說如法、如律、如戒經中事，是比丘戾語不受，語諸比丘言：『汝莫語我好惡，我亦不語汝好惡。』諸比丘應如是言：『諸比丘說如法、如律、如戒經中事，汝莫戾語，汝
【現代漢語翻譯】 現代漢語譯本： 說者善。若不立即說出，從那時起，就稱為覆藏日數。（十二事竟）
佛陀在拘睒彌國（Kauśāmbī，古印度城市）時。當時，長老闡那（Channa，佛陀的侍者）犯了小小的悔過罪，眾比丘爲了利益、憐憫和安穩他，教導他憶起這個罪過，對闡那說：『你做了某個可悔過的罪，你應該發露懺悔，不要隱瞞。』闡那回答說：『你們不要說我好壞，我也不說你們好壞。為什麼呢？因為我是大人之子，得到了佛法，而你們是各種姓、各種國土、各種家庭的人，因為信仰佛法，剃除了鬚髮，穿著法服跟隨佛陀出家，就像秋天的落葉被風吹到一處。你們也是這樣，各種姓、各種國土、各種家庭的人，因為信仰佛法，剃除了鬚髮，穿著法服跟隨佛陀出家。因此，你們不應該說我好壞，我也不應該說你們好壞，因為我是大人之子，得到了佛法。』
其中有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，用各種因緣呵責說：『怎麼能叫比丘呢，像戒經中所說的事情，眾比丘如法如律地爲了利益和憐憫而說，自身卻做出乖戾的話語？』眾比丘用各種因緣呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧眾，明知故問闡那說：『你確實做了這件事嗎？』闡那回答說：『確實做了，世尊！』佛陀用各種因緣呵責闡那說：『怎麼能叫比丘呢，自身卻做出乖戾的話語？』佛陀用各種因緣呵責之後，告訴眾比丘：『爲了十種利益，為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘惡性乖戾，眾比丘說如法、如律、如戒經中的事情，這個比丘乖戾不接受，對眾比丘說：『你們不要說我好壞，我也不說你們好壞。』眾比丘應該這樣說：『眾比丘說如法、如律、如戒經中的事情，你不要乖戾，你 』
【English Translation】 English version: The speaker is good. If it is not spoken immediately, from that time on, it is called the number of days concealed. (The twelve matters are completed)
The Buddha was in Kauśāmbī (an ancient Indian city). At that time, the elder Channa (Buddha's attendant) committed a minor offense requiring repentance. The monks, wishing to benefit, have compassion for, and bring peace to him, taught him to remember the offense, saying to Channa, 'You have committed a certain offense requiring repentance; you should confess and repent, and not conceal it.' Channa replied, 'You should not speak of my good or bad, nor will I speak of your good or bad. Why? Because I am a son of a great man and have attained the Dharma. You are of various castes, various countries, and various families. Because you believe in the Dharma, you have shaved your heads and beards, wear the Dharma robes, and follow the Buddha to leave home, like autumn leaves falling and being blown together by the wind. You are also like that, of various castes, various countries, and various families. Because you believe in the Dharma, you have shaved your heads and beards, wear the Dharma robes, and follow the Buddha to leave home. Therefore, you should not speak of my good or bad, nor should I speak of your good or bad, because I am a son of a great man and have attained the Dharma.'
Among them were monks who were content with little desire, practiced asceticism, and heard of this matter and were displeased. They rebuked him with various reasons, saying, 'How can you be called a monk when, as the matters stated in the precepts, the monks speak according to the Dharma, according to the rules, for the sake of benefit and compassion, yet you yourself make perverse statements?' After the monks rebuked him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of monks, and knowing the truth, deliberately asked Channa, 'Did you really do this?' Channa replied, 'I did, World Honored One!' The Buddha rebuked Channa with various reasons, saying, 'How can you be called a monk when you yourself make perverse statements?' After the Buddha rebuked him with various reasons, he told the monks, 'For the sake of ten benefits, I establish precepts for the monks. From now on, this precept should be stated as follows: If a monk is of an evil and perverse nature, and the monks speak according to the Dharma, according to the rules, according to the matters in the precepts, and this monk is perverse and does not accept it, saying to the monks, 'You should not speak of my good or bad, nor will I speak of your good or bad.' The monks should say, 'The monks speak according to the Dharma, according to the rules, according to the matters in the precepts; you should not be perverse, you '
當隨順語。諸比丘當爲汝說如法、如律，汝亦當為諸比丘說如法、如律。何以故？如是者，諸如來眾得增長利益，以共語相教共出罪故，汝當舍是戾語事。』諸比丘如是教時，不捨是事者，當再三教令舍是事。再三教已舍者善，不捨者僧伽婆尸沙。」
是中犯者，若比丘言：「汝莫語我。」突吉羅。「莫語好。」偷蘭遮。「莫語惡。」偷蘭遮。「我亦不語汝。」突吉羅。「不語汝好。」偷蘭遮。「不語汝惡。」偷蘭遮。若言：「舍是教我法。」嫌罵眾故，得波夜提。先應軟語約敕，軟語約敕已，舍是事者，作令四偷蘭遮、二突吉羅、一波夜提悔過出罪。若不捨者，應作白四羯磨約敕。約敕法者，僧一心和合，一比丘僧中唱言：「大德僧聽！是闡那比丘自身作戾語事，已軟語約敕，不捨是事。若僧時到僧忍聽，僧當約敕闡那比丘：『莫作戾語事，莫言：「汝莫語我好惡，我亦不語汝好惡。」諸比丘說如法、如律、如戒經中事，汝莫戾語，當作隨順語。諸比丘當爲汝說如法如律，汝當爲諸比丘說如法如律。如是者，諸如來眾得增長利益，以共語相教共出罪故，汝當舍是戾語事。』白如是。」如是作白四羯磨。「約敕闡那比丘竟，僧忍，默然故，是事如是持！」如佛先說：「是比丘應約敕。」乃至三教，是名約敕、是
【現代漢語翻譯】 現代漢語譯本：應當隨順（Anusaya）地說話。諸位比丘應當為你們說如法、如律的事情，你們也應當為諸位比丘說如法、如律的事情。為什麼呢？像這樣，諸如來（Tathagata）的僧團才能增長利益，因為互相教導、共同懺悔罪過。你們應當捨棄這種乖戾的言語行為。』如果諸位比丘這樣教導時，（該比丘）不捨棄這種行為，應當再三教導，令其捨棄這種行為。再三教導后捨棄了就好，不捨棄的，則犯僧伽婆尸沙（Sanghavasesa）。 這裡所說的犯戒情況是：如果比丘說：『你不要跟我說話。』犯突吉羅（Dukkata）。『不要說好話。』犯偷蘭遮（Thullanaccaya）。『不要說壞話。』犯偷蘭遮。『我也不跟你說話。』犯突吉羅。『不說你好話。』犯偷蘭遮。『不說你壞話。』犯偷蘭遮。如果說：『放棄這種教導我的方法。』因為嫌棄謾罵僧眾，犯波夜提（Payattika）。應當先用柔和的言語勸誡，柔和勸誡后，如果捨棄了這種行為，就讓他作四偷蘭遮、二突吉羅、一波夜提的懺悔，以求出罪。如果不捨棄，應當作白四羯磨（Ñatticatutthakamma）來加以約敕。約敕的方法是，僧團一心和合，一位比丘在僧團中唱言：『大德僧眾請聽！這位闡那（Channa）比丘自身作出乖戾的言語行為，已經用柔和的言語勸誡，但不捨棄這種行為。如果僧團認為時機已到，僧團忍可，僧團應當約敕闡那比丘：『不要作出乖戾的言語行為，不要說：「你不要跟我說好話壞話，我也不跟你說好話壞話。」諸位比丘說如法、如律、如戒經中的事情，你不要乖戾，應當隨順地說話。諸位比丘應當為你講說如法如律的事情，你也應當為諸位比丘講說如法如律的事情。像這樣，諸如來的僧團才能增長利益，因為互相教導、共同懺悔罪過，你應當捨棄這種乖戾的言語行為。』稟白如上。』像這樣作出白四羯磨。『約敕闡那比丘完畢，僧團忍可，因為默然的緣故，這件事就這樣保持！』如佛陀先前所說：『這位比丘應當被約敕。』乃至三次教導，這叫做約敕。」
【English Translation】 English version: 'One should speak compliantly (Anusaya). The bhikkhus should speak to you about what is in accordance with the Dhamma and the Vinaya, and you should also speak to the bhikkhus about what is in accordance with the Dhamma and the Vinaya. Why is that? In this way, the Sangha of the Tathagatas (Tathagata) will grow and benefit, because they teach each other and confess their offenses together. You should abandon this perverse speech.' If the bhikkhus teach in this way, and he does not abandon this behavior, he should be taught again and again to abandon this behavior. If he abandons it after being taught again and again, that is good. If he does not abandon it, he commits a Sanghavasesa (Sanghavasesa). Here, the offense is: if a bhikkhu says, 'Do not speak to me,' he commits a Dukkata (Dukkata). 'Do not speak good things,' he commits a Thullanaccaya (Thullanaccaya). 'Do not speak bad things,' he commits a Thullanaccaya. 'I will not speak to you either,' he commits a Dukkata. 'I will not speak good things to you,' he commits a Thullanaccaya. 'I will not speak bad things to you,' he commits a Thullanaccaya. If he says, 'Abandon this way of teaching me,' because of disliking and scolding the Sangha, he commits a Payattika (Payattika). He should first be admonished with gentle words. If he abandons this behavior after being gently admonished, he should be made to confess four Thullanaccayas, two Dukkatas, and one Payattika, in order to be absolved of the offense. If he does not abandon it, a Ñatticatutthakamma (Ñatticatutthakamma) should be performed to impose a formal censure. The method of censure is that the Sangha is of one mind and in harmony, and one bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This bhikkhu Channa (Channa) himself engages in perverse speech, and has been gently admonished, but does not abandon this behavior. If the Sangha deems it the right time, and the Sangha approves, the Sangha should censure the bhikkhu Channa: 'Do not engage in perverse speech, do not say, "Do not speak good or bad things to me, and I will not speak good or bad things to you." When the bhikkhus speak of matters in accordance with the Dhamma, the Vinaya, and the Sutta, do not be perverse, but speak compliantly. The bhikkhus should speak to you about what is in accordance with the Dhamma and the Vinaya, and you should also speak to the bhikkhus about what is in accordance with the Dhamma and the Vinaya. In this way, the Sangha of the Tathagatas will grow and benefit, because they teach each other and confess their offenses together. You should abandon this perverse speech."' The announcement is made as above.' In this way, the Ñatticatutthakamma is performed. 'The censure of the bhikkhu Channa is completed, and the Sangha approves, because of silence, this matter is thus maintained!' As the Buddha previously said, 'This bhikkhu should be censured,' up to three times of teaching, this is called censure.'
名為教、是名約敕教。若軟語約敕不捨者，未犯。若初說、說未竟、說竟，第二說、說未竟、說竟，第三說、說未竟，非法別眾、非法和合眾、似法別眾、似法和合眾、法別眾、異法異律異佛教，三約敕不捨者，未犯。若如法、如律、如佛教，三約敕竟不捨者，犯僧伽婆尸沙。是比丘若以四事約敕，皆成約敕。若以是約敕、若以余約敕，以此四事一向約敕，不捨者，一向成僧伽婆尸沙。若后復約敕不捨者，復得僧伽婆尸沙。隨所約敕不捨者，隨得爾所僧伽婆尸沙。是比丘應即入僧中自唱言：「諸長老！我某甲比丘，犯僧伽婆尸沙。」若即說者善，若不即說者，從是時來，名覆藏日數。(十三事竟)
明二不定法
佛在舍衛國。爾時迦留陀夷比丘，與掘多憂婆夷舊相知識，共事共語。時迦留陀夷到掘多舍已，獨屏覆處坐說法。時有毗舍佉鹿子母，小因緣故，到掘多比舍。遙聞迦留陀夷說法聲，作是念：「必當是迦留陀夷在掘多舍說法，我當往聽。」時毗舍佉鹿子母即到掘多舍，見迦留陀夷獨與掘多屏覆處坐，見已作是念：「是坐處惡，比丘不應是中坐。若有長者見是坐處，必當知是比丘作惡事竟、若欲作惡。我今當往白佛。」時毗舍佉鹿子母即到佛所，頭面禮足一面坐已，以是因緣向佛廣說。佛與毗舍佉鹿
【現代漢語翻譯】 現代漢語譯本： 名為教，這被稱為約敕教（告誡的教導）。如果用溫和的言語告誡而不放棄，則不構成犯罪。如果第一次說、說完未竟、說完，第二次說、說完未竟、說完，第三次說、說完未竟，對於非法別眾（非法的分裂僧團）、非法和合眾（非法的聯合僧團）、似法別眾（表面上合法的分裂僧團）、似法和合眾（表面上合法的聯合僧團）、法別眾（合法的分裂僧團）、異法異律異佛教（教義、戒律、教導不同的團體），三次告誡而不放棄，則不構成犯罪。如果如法、如律、如佛教，三次告誡完畢仍不放棄，則犯僧伽婆尸沙（僧殘罪）。
這位比丘如果用四件事來告誡，都構成約敕。如果用這種告誡，或者用其他的告誡，用這四件事一味地告誡，不放棄的，一味地構成僧伽婆尸沙。如果之後又告誡而不放棄，再次觸犯僧伽婆尸沙。隨著所告誡的內容而不放棄，就隨之觸犯相應數量的僧伽婆尸沙。這位比丘應當立即進入僧團中自白說：『諸位長老！我某甲比丘，犯了僧伽婆尸沙。』如果立即坦白說出是最好的，如果不立即說出，從那時起，就稱為覆藏日數（隱瞞罪行的天數）。（十三事完畢）
闡明二不定法
佛陀在舍衛國。當時，迦留陀夷（Kāludāyi，人名）比丘與掘多憂婆夷（Khujjuttarā，人名，優婆夷指女居士）是舊相識，常常一起做事說話。當時，迦留陀夷到了掘多的住所后，獨自在隱蔽的地方坐著說法。當時，有毗舍佉鹿子母（Visākhā Migāramātā，人名），因為一些小事，到了掘多的住所。遠遠地聽到迦留陀夷說法的聲音，心想：『一定是迦留陀夷在掘多的住所說法，我應當前去聽法。』當時，毗舍佉鹿子母立即到了掘多的住所，看見迦留陀夷獨自與掘多在隱蔽的地方坐著，看見後心想：『這個坐處不好，比丘不應該在這裡坐。如果有長者看見這個坐處，必定會認為這位比丘已經做了惡事，或者想要做惡事。我現在應當去稟告佛陀。』當時，毗舍佉鹿子母立即到了佛陀那裡，頭面頂禮佛足后在一旁坐下，將這件事的因緣向佛陀詳細地說了。
【English Translation】 English version: This is called 'teaching,' and it is known as 'admonishing teaching.' If one admonishes with gentle words and the person does not abandon their behavior, there is no offense. If one speaks the first time, speaks but does not finish, or finishes speaking; speaks a second time, speaks but does not finish, or finishes speaking; speaks a third time, speaks but does not finish; concerning an unlawful separate assembly, an unlawful united assembly, a seemingly lawful separate assembly, a seemingly lawful united assembly, a lawful separate assembly, or those with different doctrines, different rules, and different Buddhist teachings; if one admonishes three times and the person does not abandon their behavior, there is no offense. If it is according to the Dharma, according to the Vinaya, according to the Buddha's teachings, and after three admonishments the person still does not abandon their behavior, then one commits a Sanghādisesa (a type of serious offense requiring formal confession and penance).
If this Bhikkhu (monk) uses four matters to admonish, all constitute admonishment. Whether using this admonishment or another admonishment, using these four matters to single-mindedly admonish, if the person does not abandon their behavior, it single-mindedly constitutes a Sanghādisesa. If later one again admonishes and the person does not abandon their behavior, one again incurs a Sanghādisesa. According to what is admonished and not abandoned, one incurs that many Sanghādisesas. This Bhikkhu should immediately enter the Sangha (monastic community) and declare: 'Venerable elders! I, Bhikkhu so-and-so, have committed a Sanghādisesa.' If one immediately confesses, that is good. If one does not immediately confess, from that time onward, it is called the number of days concealed (the number of days the offense was hidden). (The thirteen matters are completed.)
Explaining the Two Undetermined Rules
The Buddha was in Sravasti (Śrāvastī, a major city in ancient India). At that time, the Bhikkhu Kāludāyi (Kāludāyi, a personal name) was an old acquaintance of the Upasika (female lay devotee) Khujjuttarā (Khujjuttarā, a personal name). They often worked and spoke together. Then, Kāludāyi went to Khujjuttarā's residence and sat alone in a secluded place, teaching the Dharma. At that time, Visākhā Migāramātā (Visākhā Migāramātā, a personal name), due to some small matter, went to Khujjuttarā's residence. From afar, she heard Kāludāyi's voice teaching the Dharma and thought: 'It must be Kāludāyi teaching the Dharma at Khujjuttarā's residence. I should go and listen.' Then, Visākhā Migāramātā immediately went to Khujjuttarā's residence and saw Kāludāyi sitting alone with Khujjuttarā in a secluded place. Seeing this, she thought: 'This is not a good place to sit. A Bhikkhu should not sit here. If elders see this place, they will surely think that this Bhikkhu has already done something evil or intends to do something evil. I should now go and report this to the Buddha.' Then, Visākhā Migāramātā immediately went to the Buddha, bowed her head to his feet, sat to one side, and explained the cause of this matter to the Buddha in detail.
子母，說種種法示教利喜已默然住。毗舍佉鹿子母見佛默然已，從坐起作禮而去。去不久，佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責迦留陀夷：「汝所作事非沙門法，不隨順道、無慾樂心、作不清凈行，出家之人所不應作。汝癡人！我以種種因緣，呵欲、欲想、欲欲、欲覺、欲熱，種種因緣稱讚斷欲、除欲想、滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘獨共女人坐屏覆內可行淫處，若可信優婆夷說，是比丘三法中一一法，若波羅夷、若僧伽婆尸沙、若波夜提。若是比丘自言：『我坐是處。』應三法中隨所說治，若波羅夷、若僧伽婆尸沙、若波夜提，若隨可信優婆夷所說法治。是初不定法。」
女人者，女人名有命人，若大、若小，中作淫慾。
獨者，一比丘、一女人，更無第三人。
屏處者，是處有壁、有籬席障、薄障、衣幔障，如是等種種余障，是名屏覆處。
行淫處者，是中無所羞恥，可作淫慾。
可信優婆夷者，歸依佛、歸依法、歸依比丘僧得道得果，是人終不為身、若為他人、若以小
【現代漢語翻譯】 現代漢語譯本： 子母（指毗舍佉鹿子母，一位虔誠的女信徒），佛陀說完種種佛法，開示教導，使人歡喜信受后，便靜默不語。毗舍佉鹿子母見佛陀默然，便從座位起身，向佛陀行禮后離去。她離開后不久，佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷（一位比丘）：「你真的做了這件事嗎？」迦留陀夷回答說：「確實做了，世尊！」佛陀用各種因緣呵斥迦留陀夷：「你所做的事不符合沙門（出家人）的規範，不順應正道，沒有斷除慾望的意樂之心，做了不清凈的行為，這是出家之人不應該做的。你這愚癡之人！我用各種因緣，呵斥對慾望的貪戀、對慾望的想像、對慾望的追求、對慾望的感受、以及慾望帶來的熱惱，用各種因緣稱讚斷除慾望、去除慾望的想像、滅除慾望的熱惱。我經常說法教導人們遠離慾望，你尚且不應該生起（慾望的）念頭，更何況是做出產生慾望、嗔恚、愚癡，結成束縛的根本的不凈惡業？」佛陀這樣用各種因緣呵斥后，對比丘們說：「爲了十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘單獨與女人在隱蔽的地方同坐，那地方是可以行淫之處，如果有可信的優婆夷（女居士）說，這位比丘犯了三種罪中的一種，即波羅夷（斷頭罪）、僧伽婆尸沙（僅次於斷頭罪的重罪）、或波夜提（輕罪）。如果這位比丘自己承認：『我坐在這個地方。』應該按照三種罪中的一種來判處，即波羅夷、僧伽婆尸沙、或波夜提，或者按照可信的優婆夷所說的罪名來判處。這是最初的不定法。
女人，指的是有生命的女性，無論年長或年幼，都可能產生淫慾。
單獨，指的是一個比丘、一個女人，沒有第三個人在場。
隱蔽之處，指的是有墻壁、有籬笆、有蓆子遮擋、有薄的屏障、有衣幔遮擋的地方，像這樣等等其他的遮擋物，這些都叫做隱蔽之處。
可行淫之處，指的是在這個地方沒有羞恥之心，可以進行淫慾行為的地方。
可信的優婆夷，指的是皈依佛、皈依法、皈依比丘僧，已經證得道果的人，這樣的人終究不會爲了自己、爲了他人、或者因為小的 English version: Mother, having spoken various Dharmas, teaching, instructing, benefiting, and pleasing, remained silent. Visakha Migaramata (Visakha, the mother of Migara, a devout female lay follower), seeing the Buddha silent, arose from her seat, paid homage, and departed. Not long after her departure, the Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks), and knowingly asked Kaludayi (a monk): 'Did you really do this thing?' He replied: 'Indeed, I did, O Blessed One!' The Buddha, with various reasons, rebuked Kaludayi: 'What you have done is not in accordance with the Dharma of a Samana (ascetic/monk), does not accord with the Path, has no desire for renunciation, performs impure conduct, which is not to be done by one who has gone forth. You foolish man! With various reasons, I rebuke lust, lustful thoughts, lustful desires, lustful feelings, and the heat of lust; with various reasons, I praise the abandonment of lust, the removal of lustful thoughts, the extinguishing of the heat of lust. I constantly teach the Dharma to lead people away from lust, you should not even give rise to (lustful) thoughts, how much less should you commit impure and evil deeds that are the root of generating desire, hatred, and delusion, binding you in fetters?' Having rebuked him in this way with various reasons, the Buddha said to the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu sits alone with a woman in a secluded place, a place where sexual intercourse can take place, and if a trustworthy Upasika (female lay devotee) says that this Bhikkhu has committed one of three offenses, namely Parajika (defeat, expulsion), Sanghadisesa (formal meeting), or Pacittiya (expiation). If the Bhikkhu himself says: 'I sat in this place,' he should be judged according to whichever of the three offenses he admits to, namely Parajika, Sanghadisesa, or Pacittiya, or according to the offense stated by the trustworthy Upasika. This is the first undetermined offense.
Woman means a living female being, whether old or young, who is capable of arousing sexual desire.
Alone means one Bhikkhu and one woman, with no third person present.
Secluded place means a place with walls, fences, mats, thin screens, or cloth hangings as barriers, and other such coverings; this is called a secluded place.
A place where sexual intercourse can take place means a place where there is no shame and where sexual acts can be performed.
A trustworthy Upasika means one who has taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Bhikkhu Sangha, and who has attained the Path and its fruits; such a person would never, for herself, for another, or for a small
【English Translation】 English version: Mother, having spoken various Dharmas, teaching, instructing, benefiting, and pleasing, remained silent. Visakha Migaramata (Visakha, the mother of Migara, a devout female lay follower), seeing the Buddha silent, arose from her seat, paid homage, and departed. Not long after her departure, the Buddha, because of this matter, assembled the Bhikkhu Sangha (community of monks), and knowingly asked Kaludayi (a monk): 'Did you really do this thing?' He replied: 'Indeed, I did, O Blessed One!' The Buddha, with various reasons, rebuked Kaludayi: 'What you have done is not in accordance with the Dharma of a Samana (ascetic/monk), does not accord with the Path, has no desire for renunciation, performs impure conduct, which is not to be done by one who has gone forth. You foolish man! With various reasons, I rebuke lust, lustful thoughts, lustful desires, lustful feelings, and the heat of lust; with various reasons, I praise the abandonment of lust, the removal of lustful thoughts, the extinguishing of the heat of lust. I constantly teach the Dharma to lead people away from lust, you should not even give rise to (lustful) thoughts, how much less should you commit impure and evil deeds that are the root of generating desire, hatred, and delusion, binding you in fetters?' Having rebuked him in this way with various reasons, the Buddha said to the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu sits alone with a woman in a secluded place, a place where sexual intercourse can take place, and if a trustworthy Upasika (female lay devotee) says that this Bhikkhu has committed one of three offenses, namely Parajika (defeat, expulsion), Sanghadisesa (formal meeting), or Pacittiya (expiation). If the Bhikkhu himself says: 'I sat in this place,' he should be judged according to whichever of the three offenses he admits to, namely Parajika, Sanghadisesa, or Pacittiya, or according to the offense stated by the trustworthy Upasika. This is the first undetermined offense.
Woman means a living female being, whether old or young, who is capable of arousing sexual desire.
Alone means one Bhikkhu and one woman, with no third person present.
Secluded place means a place with walls, fences, mats, thin screens, or cloth hangings as barriers, and other such coverings; this is called a secluded place.
A place where sexual intercourse can take place means a place where there is no shame and where sexual acts can be performed.
A trustworthy Upasika means one who has taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Bhikkhu Sangha, and who has attained the Path and its fruits; such a person would never, for herself, for another, or for a small
因緣、若為財利故故作妄語。
三法中波羅夷者，四波羅夷中趣說一事。
僧伽婆尸沙者，十三僧伽婆尸沙中趣說一事。
波夜提者，九十波夜提中趣說一事。
不定者，云何名不定？可信優婆夷，不知犯、不知何處起、不知犯名字，但言：「我見女人是處來去坐立，亦見比丘來去坐立。不見若作淫慾、若作偷奪、若奪人命、若觸女人身、若殺草木、若過中食、若飲酒。」如是事中不決定故，是名不定。隨優婆夷所說事，應善急問是比丘。善急問已，自說：「我有是罪而不往。」隨比丘語應治。若言：「我往不犯是罪。」如比丘語應治。若言：「我不往，無有是罪。」隨可信優婆夷語故，應與是比丘作實覓法。實覓法者，眾僧一心和合，一比丘僧中唱言：「大德僧聽！是某甲比丘，以可信優婆夷語。善急問已，不自說到彼處、不自說有是罪。若僧時到僧忍聽，僧與某甲比丘隨可信優婆夷語作實覓。白如是。」如是白四羯磨。「僧與某甲比丘隨可信優婆夷語作實覓竟，僧忍，默然故，是事如是持！」得實覓比丘行法者，是人不應與他受大戒、不應受他依止、不應畜沙彌、不應教化比丘尼。若僧差作不應受，不應重作實覓罪、不應作相似罪、亦不應作重於先罪、不應呵羯磨、不應呵作羯磨人、不
【現代漢語翻譯】 現代漢語譯本 因緣：如果爲了財物利益而說謊。
三法中，觸犯波羅夷罪（Parajika，斷頭罪）者，是指四種波羅夷罪中隨便觸犯一種。
觸犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪）者，是指十三種僧伽婆尸沙罪中隨便觸犯一種。
觸犯波夜提罪（Payantika，單墮罪）者，是指九十種波夜提罪中隨便觸犯一種。
不定罪：什麼叫做不定罪？可信的優婆夷（Upasika，女居士）不知道比丘犯了什麼罪、不知道在什麼地方犯的罪、也不知道所犯之罪的名字，只是說：『我看見那個女人在這裡來來去去、坐坐站站，也看見比丘在這裡來來去去、坐坐站站。我沒有看見他們做淫慾之事、沒有看見他們偷盜、沒有看見他們殺人、沒有看見他們觸控女人身體、沒有看見他們殺害草木、沒有看見他們過午食用、沒有看見他們飲酒。』因為這些事情都不確定，所以叫做不定罪。應當根據優婆夷所說的事情，好好地、趕緊地詢問這個比丘。好好地、趕緊地詢問之後，如果比丘自己說：『我有這個罪，而且去過那個地方。』就應該按照他所說的罪來處理。如果比丘說：『我去過那裡，但是沒有犯這個罪。』就應該按照比丘所說的話來處理。如果比丘說：『我沒有去過那裡，也沒有犯這個罪。』就應該根據可信的優婆夷所說的話，對這個比丘進行實覓法（Tathāsammatī，如法發露懺悔）。實覓法是：大眾僧侶一心和合，由一位比丘在僧團中宣佈：『各位大德僧眾請聽！這位某甲比丘，因為可信的優婆夷的指證，經過好好地、趕緊地詢問之後，他不承認去過那個地方，也不承認犯了那個罪。如果僧團認為時機已到，請允許僧團根據可信的優婆夷所說的話，對某甲比丘進行實覓法。』這樣宣佈四次羯磨（Kamma，業）。『僧團已經根據可信的優婆夷所說的話，對某甲比丘進行了實覓法，僧團同意，因為大家保持沉默，所以這件事就這樣決定了！』得到實覓法的比丘，在行法期間，不應該給別人授大戒、不應該接受別人的依止、不應該蓄養沙彌（Sramanera，小沙彌）、不應該教化比丘尼（Bhikkhuni，女比丘）。如果僧團委派他做什麼事情，他不應該接受，不應該再次犯實覓罪、不應該犯相似的罪、也不應該犯比之前的罪更重的罪、不應該批評羯磨、不應該批評做羯磨的人
【English Translation】 English version Condition: If one tells a lie for the sake of wealth and profit.
Among the three dharmas, one who commits a Parajika (defeat) offense is one who commits any one of the four Parajika offenses.
One who commits a Sanghavasesa (formal meeting) offense is one who commits any one of the thirteen Sanghavasesa offenses.
One who commits a Payantika (expiation) offense is one who commits any one of the ninety Payantika offenses.
Indefinite: What is called an indefinite offense? A trustworthy Upasika (female lay follower) does not know what offense was committed, does not know where it occurred, and does not know the name of the offense, but says: 'I saw that woman going back and forth, sitting and standing in that place, and I also saw the Bhikkhu (monk) going back and forth, sitting and standing. I did not see them engaging in sexual activity, stealing, taking a life, touching a woman's body, killing plants, eating after noon, or drinking alcohol.' Because these matters are uncertain, it is called an indefinite offense. According to what the Upasika said, the Bhikkhu should be questioned well and quickly. After questioning well and quickly, if he says, 'I have committed this offense and went to that place,' he should be dealt with according to the offense he confessed. If the Bhikkhu says, 'I went there, but did not commit this offense,' he should be dealt with according to what the Bhikkhu said. If the Bhikkhu says, 'I did not go there, and there is no such offense,' then according to the words of the trustworthy Upasika, the Bhikkhu should be subjected to Tathāsammatī (formal accusation). Tathāsammatī is: the Sangha (monastic community) is of one mind and in harmony, and one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu, named so-and-so, is accused by a trustworthy Upasika. After questioning him well and quickly, he does not admit to going to that place, nor does he admit to committing that offense. If the Sangha deems it the right time, may the Sangha allow the Sangha to subject Bhikkhu so-and-so to Tathāsammatī according to the words of the trustworthy Upasika.' This is announced four times as Kamma (act). 'The Sangha has subjected Bhikkhu so-and-so to Tathāsammatī according to the words of the trustworthy Upasika, the Sangha agrees, because everyone remains silent, so this matter is decided thus!' A Bhikkhu who has undergone Tathāsammatī, during the period of the procedure, should not give higher ordination to others, should not accept dependence from others, should not keep a Sramanera (novice), and should not instruct Bhikkhunis (nuns). If the Sangha assigns him to do something, he should not accept it, should not commit the Tathāsammatī offense again, should not commit a similar offense, nor should he commit an offense heavier than the previous offense, should not criticize the Kamma, and should not criticize the person performing the Kamma.
應出清凈比丘罪、不得求聽欲出他罪、不應遮說戒、不應遮自恣、不應遮僧羯磨教誡比丘尼人、不應舉清凈比丘罪、不應教令憶念、不應相言；恒自謙卑折伏心意，隨順清凈比丘心，行常恭敬禮拜。若不如是法行者，盡形壽不得出是羯磨。(初不定竟)
佛在舍衛國。爾時尸利比丘，與修阇多居士婦舊相知識，共事共語。時尸利比丘，晨朝時到著衣持缽至修阇多舍，獨二人露處坐說法。時有布薩陀居士婦，小因緣故，到修阇多比舍。聞尸利比丘說法語聲，作是念：「必是尸利比丘為修阇多說法，我當往聽。」即往到舍，見尸利比丘獨與修阇多婦露處共坐，見已作是念：「是坐處惡，比丘不應是中坐。若其夫、若其子、若奴、若子弟、若典計人，見是處坐，必當知是比丘作惡事竟、若欲作惡。我今當往白佛。」時布薩陀往到佛所，頭面禮足一面坐已，以是因緣向佛廣說。佛與布作陀說種種法，示教利喜已默然。布薩陀見佛默然已，從座起作禮而去。去不久，佛以是事集比丘僧，佛知而故問尸利比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責尸利比丘：「汝所作事非沙門法，不隨順道、無慾樂心、作不清凈行，出家之人所不應作。汝癡人！不知我以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，種
【現代漢語翻譯】 現代漢語譯本： 不應該指出清凈比丘的罪過，不應該請求允許揭發他人的罪過，不應該阻止他人說戒，不應該阻止他人自恣（varana，僧團在雨季安居結束時舉行的儀式），不應該阻止僧團羯磨（saṃghakarma，僧團的正式議事程式）教誡比丘尼，不應該舉發清凈比丘的罪過，不應該教令他人憶念（罪過），不應該互相指責；應當始終謙卑，折服自己的心意，隨順清凈比丘的心意，行為上常常恭敬禮拜。如果不如法行事，終其一生都不得解除這個羯磨。（初不定竟）
佛陀在舍衛國（Śrāvastī）。當時，尸利比丘（Śrībhikṣu）與修阇多（Śujāta）居士的妻子是舊相識，常常一起做事說話。尸利比丘在早晨時穿好衣服，拿著缽來到修阇多的住所，兩人單獨在露天的地方坐著說法。當時，有位名叫布薩陀（Poṣadha）的居士的妻子，因為一點小事來到修阇多的住所。她聽到尸利比丘說法，心想：『一定是尸利比丘在為修阇多說法，我應該去聽聽。』於是就去了修阇多的住所，看見尸利比丘獨自與修阇多的妻子在露天的地方坐著，看到後心想：『這個地方不好，比丘不應該在這裡坐。如果她的丈夫、兒子、奴僕、子弟或者管家看見他坐在這裡，一定會認為這個比丘已經做了壞事，或者想要做壞事。我現在應該去告訴佛陀。』於是布薩陀就去到佛陀那裡，頭面禮足，在一旁坐下，將這件事詳細地告訴了佛陀。佛陀為布薩陀說了種種的法，開示教導，令她歡喜，然後默然不語。布薩陀見佛陀默然不語，就從座位上起身，向佛陀作禮后離開了。她離開后不久，佛陀因為這件事召集了比丘僧團，佛陀明知此事，卻故意問尸利比丘：『你真的做了這件事嗎？』尸利比丘回答說：『確實做了，世尊！』佛陀用種種理由呵責尸利比丘：『你所做的事不是沙門（śrāmaṇa）應有的行為，不符合正道，沒有離欲的快樂之心，做了不清凈的行為，不是出家人應該做的。你這個愚癡的人！難道不知道我用種種理由呵斥慾望、慾望的想法、對慾望的渴求、對慾望的感受、慾望的熾熱，'
【English Translation】 English version: One should not accuse a pure Bhikṣu (monk) of offenses, should not seek permission to reveal the offenses of others, should not prevent the recitation of the precepts, should not prevent the Pavāraṇā (the end of the rainy season retreat ceremony), should not prevent the Saṃghakarma (formal acts of the monastic community) of instructing Bhikṣuṇīs (nuns), should not accuse a pure Bhikṣu of offenses, should not instruct others to remember (offenses), should not speak ill of each other; one should always be humble, subdue one's mind, follow the mind of pure Bhikṣus, and always respectfully bow. If one does not act according to these rules, one cannot be released from this Karma (act) for the rest of one's life. (End of the initial undetermined matter)
The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikṣu Śrī (尸利比丘) and the wife of the householder Śujāta (修阇多) were old acquaintances, often working and talking together. One morning, Bhikṣu Śrī, having put on his robes and carrying his bowl, went to Śujāta's residence, and the two of them sat alone in an open place, teaching the Dharma. At that time, the wife of a householder named Poṣadha (布薩陀), came to Śujāta's residence for a small matter. Hearing Bhikṣu Śrī teaching the Dharma, she thought: 'It must be Bhikṣu Śrī teaching the Dharma to Śujāta, I should go and listen.' So she went to Śujāta's residence and saw Bhikṣu Śrī sitting alone with Śujāta's wife in an open place. Seeing this, she thought: 'This is not a good place, a Bhikṣu should not sit here. If her husband, son, servant, younger brother, or accountant sees him sitting here, they will surely think that this Bhikṣu has already done something bad, or wants to do something bad. I should go and tell the Buddha now.' So Poṣadha went to the Buddha, bowed her head to his feet, sat to one side, and told the Buddha about this matter in detail. The Buddha spoke various Dharmas to Poṣadha, instructing, teaching, and delighting her, and then remained silent. Seeing the Buddha remain silent, Poṣadha rose from her seat, bowed to the Buddha, and left. Not long after she left, the Buddha gathered the Saṃgha (monastic community) of Bhikṣus because of this matter. The Buddha, knowing the matter, deliberately asked Bhikṣu Śrī: 'Did you really do this?' Bhikṣu Śrī replied: 'I did, World Honored One!' The Buddha rebuked Bhikṣu Śrī for various reasons: 'What you have done is not the behavior of a Śrāmaṇa (沙門), it does not accord with the path, there is no joy of detachment, you have done an impure act, which is not what a renunciant should do. You foolish person! Don't you know that I have rebuked desire, thoughts of desire, craving for desire, feelings of desire, and the burning of desire for various reasons?'
種因緣稱讚斷欲想、滅欲熱。我常說法教人離欲，汝尚不應生心，何況乃作起欲恚癡結縛根本不凈惡業？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘獨共一女人露地坐，不可行淫處，若可信優婆夷說，是比丘二法中一一法：若僧伽婆尸沙、若波夜提。若是比丘自言：『我坐是處。』應隨所說治，若僧伽婆尸沙、若波夜提，若隨可信優婆夷所說治。是二不定法。」
露地處者，無壁障、無籬、無薄席障、無衣幔障，是名露地。
不可行淫處者，是中有所羞恥，不得作淫。
可信優婆夷者，歸佛、歸法、歸僧得道得果，是人終不為身、若為他人、若以小因緣、若為財利故，故作妄語。
說二法中一一法者：僧伽婆尸沙者，十三僧伽婆尸沙中趣說一事。波夜提者，九十波夜提中趣說一事。
不定者，可信優婆夷，不知犯何處起、不知犯名字，但說我見女人是處來去坐立、亦見比丘是處來去坐立，不見出精、若觸女身、若殺草木、若過中食、若飲酒，如是事中不決定故，名為不定。隨可信優婆夷所說，應善急問。善急問已，若是比丘自言：「我有是罪而不往。」如比丘語應治。若言：「我往無有是罪。」如比丘語應治。若言：「我不往，無有是罪
【現代漢語翻譯】 現代漢語譯本： 佛陀通過種種因緣來稱讚斷除慾望的想法，滅除慾望的熾熱。我經常說法教導人們遠離慾望，你們尚且不應該生起慾望之心，更何況是造作生起慾望、嗔恚、愚癡，以及結縛根本的不凈惡業呢？』佛陀像這樣通過種種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，我與諸位比丘結戒。從今以後，這條戒律應當這樣宣說：如果比丘獨自與一個女人在露天的地方坐在一起，這個地方不是可以行淫的地方，如果有可信的優婆夷（Upasika，女居士）說，這個比丘犯了兩種罪中的一種：要麼是僧伽婆尸沙（Sanghavasesa，僧殘罪），要麼是波夜提（Payattika，單墮罪）。如果這個比丘自己說：『我坐在這個地方。』應當根據他所說的來判罪，要麼是僧伽婆尸沙，要麼是波夜提，或者根據可信的優婆夷所說的來判罪。這是兩種不定法。』
『露天的地方』是指沒有墻壁遮擋、沒有籬笆、沒有薄席遮擋、沒有衣幔遮擋的地方，這叫做露天的地方。
『不可以行淫的地方』是指在這個地方做淫事會感到羞恥，不能夠做淫事。
『可信的優婆夷』是指皈依佛、皈依法、皈依僧，並且已經證得道和果位的人，這樣的人終究不會爲了自己、或者爲了他人、或者因為小的因緣、或者爲了財物利益的緣故，故意說謊。
『說兩種罪中的一種』是指：僧伽婆尸沙，從十三種僧伽婆尸沙罪中選擇一種來說。波夜提，從九十種波夜提罪中選擇一種來說。
『不定』是指，可信的優婆夷不知道（比丘）從什麼地方開始犯戒、不知道（所犯戒律的）名字，只是說我看見女人在這個地方來來去去、坐著站著，也看見比丘在這個地方來來去去、坐著站著，沒有看見（比丘）射精、或者觸控女人的身體、或者殺害草木、或者過了中午吃飯、或者飲酒，因為這些事情不確定，所以叫做不定。應當根據可信的優婆夷所說的，好好地、儘快地詢問。好好地、儘快地詢問之後，如果這個比丘自己說：『我有這個罪，但是沒有去（犯）。』應當按照比丘所說的來判罪。如果說：『我去了，但是沒有這個罪。』應當按照比丘所說的來判罪。如果說：『我沒有去，沒有這個罪。』
【English Translation】 English version: The Buddha praised the severing of desire thoughts and the extinguishing of desire's heat through various causes and conditions. I often teach people to be free from desire, and you should not even give rise to desire in your minds, let alone create impure and evil deeds that are the root of desire, anger, delusion, and bondage?' After the Buddha rebuked them in this way through various causes and conditions, he said to the Bhikkhus (monks): 'Because of ten benefits, I establish a precept with you Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu sits alone with a woman in an open place, which is not a place where sexual intercourse can be performed, and if a trustworthy Upasika (female lay devotee) says that this Bhikkhu has committed one of two offenses: either a Sanghavasesa (offense requiring a meeting of the Sangha), or a Payattika (expiable offense). If the Bhikkhu himself says: 'I sat in this place,' he should be judged according to what he says, either Sanghavasesa or Payattika, or according to what the trustworthy Upasika says. These are two uncertain rules.'
'An open place' means a place without walls, without fences, without thin mats as barriers, without cloth curtains as barriers; this is called an open place.
'A place where sexual intercourse cannot be performed' means that there is shame in this place, and sexual intercourse cannot be performed.
'A trustworthy Upasika' means a person who has taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha, and has attained the path and its fruits. Such a person will never intentionally lie for themselves, for others, for a small reason, or for the sake of wealth and profit.
'Saying one of two offenses' means: Sanghavasesa, choosing one offense to speak of from the thirteen Sanghavasesa offenses. Payattika, choosing one offense to speak of from the ninety Payattika offenses.
'Uncertain' means that the trustworthy Upasika does not know where (the Bhikkhu) started to break the precept, does not know the name (of the broken precept), but only says that I saw a woman going back and forth, sitting and standing in this place, and I also saw a Bhikkhu going back and forth, sitting and standing in this place, but did not see (the Bhikkhu) ejaculating, or touching the woman's body, or killing plants, or eating after noon, or drinking alcohol. Because these things are uncertain, it is called uncertain. According to what the trustworthy Upasika says, one should inquire well and quickly. After inquiring well and quickly, if the Bhikkhu himself says: 'I have this offense, but I did not go (to commit it),' he should be judged according to what the Bhikkhu says. If he says: 'I went, but there is no such offense,' he should be judged according to what the Bhikkhu says. If he says: 'I did not go, there is no such offense.'
。」如可信優婆夷語，應與實覓。實覓法者，僧一心和合，一比丘僧中唱：「大德僧聽！是某甲比丘，以可信優婆夷語，善急問已，不自說到彼處、不自說有是罪。若僧時到僧忍聽，與某甲比丘隨可信優婆夷語作實覓。白如是。」如是白四羯磨。「與某甲比丘隨可信優婆夷作實覓竟，僧忍，默然故，是事如是持！」得實覓比丘行法者，是人不應與他受大戒、不應受他依止、不應畜沙彌、不應教誡比丘尼、若僧差作不應受、不應重作實覓罪、不應作相似罪、不應作重於先罪、不應呵羯磨、不應呵作羯磨人、不應出清凈比丘罪、不得求聽欲出他罪、不應遮說戒、不應遮自恣、不應遮僧羯磨教誡比丘尼人、不應舉清凈比丘罪、不應教令憶念、不應相言；恒自謙卑折伏心意，隨順清凈比丘心，行常恭敬禮拜。若不如是法行者，盡形壽不得出是羯磨。(二不定訖)
十誦律卷第四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五(初誦之五)
後秦北印度三藏弗若多羅譯
明三十尼薩耆法之一
佛在王舍城。爾時六群比丘多畜衣服，入聚落著異衣、出聚落著異衣、食時著異衣、食竟著異衣、怛缽那時著異衣、怛缽那竟著異衣、食前著異衣、食后著異衣、初夜著異衣、中夜著異
【現代漢語翻譯】 現代漢語譯本：如果優婆夷（Upasika，女居士）所說可信，就應該進行實覓（investigation）。實覓的方法是：僧團一心和合，一位比丘在僧團中宣佈：『諸位大德僧眾請聽！這位某甲比丘，因為可信的優婆夷所說，已經仔細詢問過，他不自己說到那個地方，也不自己說犯了那個罪。如果僧團認為時機已到，僧團同意，就讓某甲比丘根據可信的優婆夷所說進行實覓。稟白完畢。』這樣稟白四次羯磨（karma，業）。『對某甲比丘根據可信的優婆夷所說進行實覓完畢，僧團同意，因為大家默然不語，所以這件事就這樣成立！』得到實覓的比丘，他的行為應該受到限制：這個人不應該給其他人授大戒，不應該接受他人的依止，不應該蓄養沙彌（Sramanera，小沙彌），不應該教誡比丘尼（Bhikkhuni，女比丘），如果僧團委派任務，不應該接受，不應該再次犯實覓罪，不應該犯相似的罪，不應該犯比之前的罪更重的罪，不應該呵斥羯磨，不應該呵斥做羯磨的人，不應該揭露清凈比丘的罪，不得請求允許揭露他人的罪，不應該阻止說戒，不應該阻止自恣（Pravāraṇā，僧眾于解夏后的自省儀式），不應該阻止僧團羯磨教誡比丘尼的人，不應該舉發清凈比丘的罪，不應該教令憶念，不應該互相爭吵；要經常謙卑，折服自己的心意，隨順清凈比丘的心，行為上要經常恭敬禮拜。如果不如法行事，終身都不能解除這個羯磨。（二不定結束） 《十誦律》卷第四 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第五（初誦之五） 後秦北印度三藏弗若多羅譯 明三十尼薩耆法之一 佛陀在王舍城（Rajagrha）。當時，六群比丘（the group of six monks）多蓄衣服，進入村落時穿不同的衣服，離開村落時穿不同的衣服，吃飯時穿不同的衣服，吃完飯後穿不同的衣服，洗澡時穿不同的衣服，洗完澡后穿不同的衣服，飯前穿不同的衣服，飯後穿不同的衣服，初夜穿不同的衣服，中夜穿不同的衣服……
【English Translation】 English version: If the words of a credible Upasika (female lay devotee) are reliable, an investigation (Sat-mīmāṃsā) should be conducted. The method of investigation is as follows: The Sangha (monastic community) should be in complete harmony, and one Bhikkhu (monk) should announce in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu, named so-and-so, based on the words of a credible Upasika, has been thoroughly questioned, and he does not confess to going to that place, nor does he confess to committing that offense. If the Sangha deems it timely and agrees, let Bhikkhu so-and-so be investigated based on the words of the credible Upasika. The announcement is complete.' This announcement should be made four times as a Karma (action, ritual). 'The investigation of Bhikkhu so-and-so, based on the words of the credible Upasika, is complete. The Sangha agrees, as everyone remains silent, so this matter is thus established!' A Bhikkhu who has undergone investigation should have his behavior restricted: This person should not give the Great Precepts to others, should not accept dependence from others, should not keep a Sramanera (novice monk), should not instruct Bhikkhunis (nuns), should not accept assignments if appointed by the Sangha, should not commit the Sat-mīmāṃsā offense again, should not commit similar offenses, should not commit offenses heavier than the previous ones, should not criticize the Karma, should not criticize those who perform the Karma, should not reveal the offenses of pure Bhikkhus, should not seek permission to reveal the offenses of others, should not prevent the recitation of the precepts, should not prevent the Pravāraṇā (invitation), should not prevent those who perform the Sangha Karma of instructing Bhikkhunis, should not accuse pure Bhikkhus of offenses, should not instruct them to remember, should not argue with each other; one should always be humble, subdue one's mind, follow the minds of pure Bhikkhus, and always be respectful and reverent in conduct. If one does not act according to the Dharma (teachings), one cannot be released from this Karma for the rest of one's life. (End of the two uncertain rules) 《Vinaya in Ten Recitations》, Volume 4 Taisho Tripitaka, Volume 23, No. 1435, 《Vinaya in Ten Recitations》 《Vinaya in Ten Recitations》, Volume 5 (The Fifth of the First Recitation) Translated by Tripiṭaka Dharmagupta from Northern India of the Later Qin Dynasty Explaining the Thirtieth Nissaggiya Rule The Buddha was in Rajagrha (Royal City). At that time, the group of six monks (Chabbaggiya) accumulated many robes, wore different robes when entering villages, wore different robes when leaving villages, wore different robes when eating, wore different robes after eating, wore different robes when bathing, wore different robes after bathing, wore different robes before meals, wore different robes after meals, wore different robes in the early night, wore different robes in the middle of the night...
衣、后夜著異衣、入廁著異衣、出廁著異衣、洗大便時著異衣、洗大便竟著異衣、小便時著異衣、小便竟著異衣、入浴室著異衣、出浴室著異衣，畜積如是種種余衣，朽爛蟲壞不用。是中有比丘少欲知足行頭陀，聞見是事心不喜，種種因緣呵嘖六群比丘：「云何名比丘多畜衣服，入聚落著異衣、出聚落著異衣、食時著異衣、食竟著異衣、怛缽那時著異衣、怛缽那竟著異衣、食前著異衣、食后著異衣、初夜著異衣、中夜著異衣、后夜著異衣、入廁著異衣、出廁著異衣、洗大便時著異衣、洗大便竟著異衣、小便時著異衣、小便竟著異衣、入浴室著異衣、出浴室著異衣，畜積如是種種余衣，朽爛蟲壞不用？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，多畜衣服，入聚落著異衣、出聚落著異衣、食時著異衣、食竟著異衣、怛缽那時著異衣、怛缽那竟著異衣、食前著異衣、食后著異衣、初夜著異衣、中夜著異衣、后夜著異衣、入廁著異衣、出廁著異衣、洗大便時著異衣、洗大便竟著異衣、小便時著異衣、小便竟著異衣、入浴室著異衣、出浴室著異衣，畜積如是種種余衣，朽爛蟲壞不用？」佛如是種種因緣呵已，語諸
【現代漢語翻譯】 現代漢語譯本： （六群比丘）穿不同的衣服：進入村落穿不同的衣服，離開村落穿不同的衣服，吃飯時穿不同的衣服，吃完飯穿不同的衣服，塗油（怛缽那 (Tarpana)）時穿不同的衣服，塗油后穿不同的衣服，飯前穿不同的衣服，飯後穿不同的衣服，初夜穿不同的衣服，中夜穿不同的衣服，后夜穿不同的衣服，進入廁所穿不同的衣服，離開廁所穿不同的衣服，洗大便時穿不同的衣服，洗完大便穿不同的衣服，小便時穿不同的衣服，小便后穿不同的衣服，進入浴室穿不同的衣服，離開浴室穿不同的衣服，積攢如此種種多餘的衣服，直到朽爛蟲蛀也不用。 其中有少欲知足、奉行頭陀（Dhutanga，苦行）的比丘，聽聞見到這些事，心中不喜，用種種因緣呵斥六群比丘：『為何名為比丘，卻積蓄如此多的衣服，進入村落穿不同的衣服，離開村落穿不同的衣服，吃飯時穿不同的衣服，吃完飯穿不同的衣服，塗油時穿不同的衣服，塗油后穿不同的衣服，飯前穿不同的衣服，飯後穿不同的衣服，初夜穿不同的衣服，中夜穿不同的衣服，后夜穿不同的衣服，進入廁所穿不同的衣服，離開廁所穿不同的衣服，洗大便時穿不同的衣服，洗完大便穿不同的衣服，小便時穿不同的衣服，小便后穿不同的衣服，進入浴室穿不同的衣服，離開浴室穿不同的衣服，積攢如此種種多餘的衣服，直到朽爛蟲蛀也不用？』 用種種因緣呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知此事卻還是問六群比丘：『你們真的做了這些事嗎？』 回答說：『確實做了，世尊！』 佛陀用種種因緣呵責六群比丘：『為何名為比丘，卻積蓄如此多的衣服，進入村落穿不同的衣服，離開村落穿不同的衣服，吃飯時穿不同的衣服，吃完飯穿不同的衣服，塗油時穿不同的衣服，塗油后穿不同的衣服，飯前穿不同的衣服，飯後穿不同的衣服，初夜穿不同的衣服，中夜穿不同的衣服，后夜穿不同的衣服，進入廁所穿不同的衣服，離開廁所穿不同的衣服，洗大便時穿不同的衣服，洗完大便穿不同的衣服，小便時穿不同的衣服，小便后穿不同的衣服，進入浴室穿不同的衣服，離開浴室穿不同的衣服，積攢如此種種多餘的衣服，直到朽爛蟲蛀也不用？』 佛陀用如此種種因緣呵責之後，告訴各位比丘：
【English Translation】 English version: (The group of six monks) wear different clothes: different clothes when entering a village, different clothes when leaving a village, different clothes when eating, different clothes after eating, different clothes when applying oil (Tarpana), different clothes after applying oil, different clothes before eating, different clothes after eating, different clothes during the first watch of the night, different clothes during the middle watch of the night, different clothes during the last watch of the night, different clothes when entering the toilet, different clothes when leaving the toilet, different clothes when washing excrement, different clothes after washing excrement, different clothes when urinating, different clothes after urinating, different clothes when entering the bathroom, different clothes when leaving the bathroom, accumulating all kinds of extra clothes like this, until they rot and are eaten by worms without being used. Among them, there was a monk who was content with little, practiced asceticism (Dhutanga), and upon hearing and seeing these things, was displeased in his heart. He rebuked the group of six monks for various reasons: 'Why are you called monks, yet you accumulate so many clothes, wearing different clothes when entering a village, different clothes when leaving a village, different clothes when eating, different clothes after eating, different clothes when applying oil, different clothes after applying oil, different clothes before eating, different clothes after eating, different clothes during the first watch of the night, different clothes during the middle watch of the night, different clothes during the last watch of the night, different clothes when entering the toilet, different clothes when leaving the toilet, different clothes when washing excrement, different clothes after washing excrement, different clothes when urinating, different clothes after urinating, different clothes when entering the bathroom, different clothes when leaving the bathroom, accumulating all kinds of extra clothes like this, until they rot and are eaten by worms without being used?' After rebuking them for various reasons, he reported the matter in detail to the Buddha. The Buddha gathered the assembly of monks because of this matter, and knowing the matter, still asked the group of six monks: 'Did you really do these things?' They replied: 'We did, World-Honored One!' The Buddha rebuked the group of six monks for various reasons: 'Why are you called monks, yet you accumulate so many clothes, wearing different clothes when entering a village, different clothes when leaving a village, different clothes when eating, different clothes after eating, different clothes when applying oil, different clothes after applying oil, different clothes before eating, different clothes after eating, different clothes during the first watch of the night, different clothes during the middle watch of the night, different clothes during the last watch of the night, different clothes when entering the toilet, different clothes when leaving the toilet, different clothes when washing excrement, different clothes after washing excrement, different clothes when urinating, different clothes after urinating, different clothes when entering the bathroom, different clothes when leaving the bathroom, accumulating all kinds of extra clothes like this, until they rot and are eaten by worms without being used?' After rebuking them for various reasons, the Buddha said to the monks:
比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘衣竟，已舍迦絺那衣，畜長衣得至十日。若過是畜者，尼薩耆波夜提。」
是中或有衣竟，非舍迦絺那衣；或舍迦絺那衣、非衣竟；或衣竟、亦舍迦絺那衣；或非衣竟、亦非舍迦絺那衣。衣竟非舍迦絺那衣者，若比丘衣竟，未舍迦絺那衣，是名衣竟非舍迦絺那衣。舍迦絺那衣非衣竟者，若比丘舍迦絺那衣，衣不竟，是名舍迦絺那衣非衣竟。衣竟亦舍迦絺那衣者，若比丘衣竟，舍迦絺那衣，是名衣竟亦舍迦絺那衣。非衣竟亦非舍迦絺那衣者，若比丘衣不竟，非舍迦絺那衣，是名非衣竟亦非舍迦絺那衣。
長衣者，除僧伽梨、郁多羅僧、安陀衛，余殘衣名為長衣。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘，初一日得衣畜二日舍、二日得衣三日舍、三日得衣四日舍、四日得衣五日舍、五日得衣六日舍、六日得衣七日舍、七日得衣八日舍、八日得衣九日舍、九日得衣十日舍，十日得衣十日時，比丘是衣應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
若比丘，一日得衣二日更得，畜一舍一。二日得衣三日更得，畜一舍一。三日得衣四日更得，畜一舍一。四日得衣
【現代漢語翻譯】 現代漢語譯本 比丘：『因為這十種利益，所以要和各位比丘們一起制定戒律。從今以後，這條戒律應該這樣說：如果比丘的縫衣期結束了，並且已經捨棄了迦絺那衣（Kathina，一種在雨季結束時分發的特殊布料），那麼他可以儲存長衣最多十天。如果超過這個期限儲存，就會犯尼薩耆波夜提（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。』
這裡面可能存在幾種情況：有的是縫衣期結束了，但沒有捨棄迦絺那衣；有的是捨棄了迦絺那衣，但縫衣期沒有結束；有的是縫衣期結束了，也捨棄了迦絺那衣；有的是縫衣期沒有結束，也沒有捨棄迦絺那衣。縫衣期結束了但沒有捨棄迦絺那衣的情況是：如果比丘的縫衣期結束了，但還沒有捨棄迦絺那衣，這就叫做縫衣期結束了但沒有捨棄迦絺那衣。捨棄了迦絺那衣但縫衣期沒有結束的情況是：如果比丘捨棄了迦絺那衣，但縫衣期沒有結束，這就叫做捨棄了迦絺那衣但縫衣期沒有結束。縫衣期結束了也捨棄了迦絺那衣的情況是：如果比丘的縫衣期結束了，並且捨棄了迦絺那衣，這就叫做縫衣期結束了也捨棄了迦絺那衣。縫衣期沒有結束也沒有捨棄迦絺那衣的情況是：如果比丘的縫衣期沒有結束，也沒有捨棄迦絺那衣，這就叫做縫衣期沒有結束也沒有捨棄迦絺那衣。
長衣指的是，除了僧伽梨（Sanghati，一種雙層大衣）、郁多羅僧（Uttarasangha，一種上衣）和安陀衛（Antaravasaka，一種內衣）之外，剩餘的衣服都叫做長衣。
尼薩耆波夜提的意思是，這件衣服應該被捨棄，並且要為所犯的波夜提罪（Pacittiya，一種較輕的罪）進行懺悔。
關於觸犯這條戒律的情況：如果比丘第一天得到衣服，第二天又得到衣服，儲存一件捨棄一件。第二天得到衣服，第三天又得到衣服，儲存一件捨棄一件。第三天得到衣服，第四天又得到衣服，儲存一件捨棄一件。第四天得到衣服，第五天又得到衣服，儲存一件捨棄一件。第五天得到衣服，第六天又得到衣服，儲存一件捨棄一件。第六天得到衣服，第七天又得到衣服，儲存一件捨棄一件。第七天得到衣服，第八天又得到衣服，儲存一件捨棄一件。第八天得到衣服，第九天又得到衣服，儲存一件捨棄一件。第九天得到衣服，第十天又得到衣服，儲存一件捨棄一件。第十天得到衣服，到了第十一天黎明時，比丘應該把這件衣服送給別人，或者做凈（將物品變為允許使用的狀態），或者受持（遵守相關規定），如果不送給別人，不做凈，不受持，到了第十一天天亮的時候，就犯了尼薩耆波夜提。
如果比丘，第一天得到衣服，第二天又得到衣服，儲存一件捨棄一件。第二天得到衣服，第三天又得到衣服，儲存一件捨棄一件。第三天得到衣服，第四天又得到衣服，儲存一件捨棄一件。第四天得到衣服……
【English Translation】 English version Bhikkhu: 'For these ten benefits, I establish a rule with the bhikkhus. From now on, this rule should be stated as follows: If a bhikkhu's robe-making period is over, and he has relinquished the Kathina (a special cloth distributed at the end of the rainy season), he may keep an extra robe for up to ten days. If he keeps it longer than that, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'
Here, there may be some cases: some have finished the robe-making period but have not relinquished the Kathina; some have relinquished the Kathina but have not finished the robe-making period; some have finished the robe-making period and have also relinquished the Kathina; some have not finished the robe-making period and have not relinquished the Kathina. The case of having finished the robe-making period but not relinquished the Kathina is: if a bhikkhu has finished the robe-making period but has not relinquished the Kathina, this is called having finished the robe-making period but not relinquished the Kathina. The case of having relinquished the Kathina but not finished the robe-making period is: if a bhikkhu has relinquished the Kathina but has not finished the robe-making period, this is called having relinquished the Kathina but not finished the robe-making period. The case of having finished the robe-making period and also relinquished the Kathina is: if a bhikkhu has finished the robe-making period and has relinquished the Kathina, this is called having finished the robe-making period and also relinquished the Kathina. The case of not having finished the robe-making period and not relinquished the Kathina is: if a bhikkhu has not finished the robe-making period and has not relinquished the Kathina, this is called not having finished the robe-making period and not relinquished the Kathina.
An extra robe refers to the robes other than the Sanghati (a double-layered outer robe), the Uttarasangha (an upper robe), and the Antaravasaka (an inner robe).
Nissaggiya Pacittiya means that the robe should be forfeited, and one should confess the Pacittiya (a minor offense) committed.
Regarding the cases of violating this rule: if a bhikkhu obtains a robe on the first day and obtains another robe on the second day, he should keep one and forfeit one. If he obtains a robe on the second day and obtains another robe on the third day, he should keep one and forfeit one. If he obtains a robe on the third day and obtains another robe on the fourth day, he should keep one and forfeit one. If he obtains a robe on the fourth day and obtains another robe on the fifth day, he should keep one and forfeit one. If he obtains a robe on the fifth day and obtains another robe on the sixth day, he should keep one and forfeit one. If he obtains a robe on the sixth day and obtains another robe on the seventh day, he should keep one and forfeit one. If he obtains a robe on the seventh day and obtains another robe on the eighth day, he should keep one and forfeit one. If he obtains a robe on the eighth day and obtains another robe on the ninth day, he should keep one and forfeit one. If he obtains a robe on the ninth day and obtains another robe on the tenth day, he should keep one and forfeit one. If he obtains a robe on the tenth day, by the dawn of the eleventh day, the bhikkhu should give this robe to someone else, or make it allowable (make the item permissible to use), or keep it according to the rules (adhere to the relevant regulations). If he does not give it to someone else, does not make it allowable, and does not keep it according to the rules, by the time the eleventh day dawns, he has committed a Nissaggiya Pacittiya.
If a bhikkhu obtains a robe on the first day and obtains another robe on the second day, he should keep one and forfeit one. If he obtains a robe on the second day and obtains another robe on the third day, he should keep one and forfeit one. If he obtains a robe on the third day and obtains another robe on the fourth day, he should keep one and forfeit one. If he obtains a robe on the fourth day...
五日更得，畜一舍一。五日得衣六日更得，畜一舍一。六日得衣七日更得，畜一舍一。七日得衣八日更得，畜一舍一。八日得衣九日更得，畜一舍一。九日得衣十日更得，畜一舍一。十日時比丘是衣，應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
若比丘，一日得衣二日更得，舍前畜后。二日得衣三日更得，舍前畜后。三日得衣四日更得，舍前畜后。四日得衣五日更得，舍前畜后。五日得衣六日更得，舍前畜后。六日得衣七日更得，舍前畜后。七日得衣八日更得，舍前畜后。八日得衣九日更得，舍前畜后。九日得衣十日更得，舍前畜后。十日時比丘是衣，應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
若比丘一日得衣二日更得，畜前舍后。二日得衣三日更得，畜前舍后。三日得衣四日更得，畜前舍后。四日得衣五日更得，畜前舍后。五日得衣六日更得，畜前舍后。六日得衣七日更得，畜前舍后。七日得衣八日更得，畜前舍后。八日得衣九日更得，畜前舍后。九日得衣十日更得，畜前舍后。十日時比丘是衣，應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
若比丘，一
【現代漢語翻譯】 現代漢語譯本 如果一位比丘（bhikkhu，佛教僧侶）在第五天得到一件衣服，第六天又得到一件，他應該保留一件，捨棄一件。如果在第六天得到一件衣服，第七天又得到一件，他應該保留一件，捨棄一件。如果在第七天得到一件衣服，第八天又得到一件，他應該保留一件，捨棄一件。如果在第八天得到一件衣服，第九天又得到一件，他應該保留一件，捨棄一件。如果在第九天得到一件衣服，第十天又得到一件，他應該保留一件，捨棄一件。如果在第十天得到一件衣服，這時比丘應該將這件衣服給予他人，或者進行凈化（作凈），或者受持（受持），如果他不給予他人，不進行凈化，不受持，直到第十一天的黎明時分，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 如果一位比丘在第一天得到一件衣服，第二天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第二天得到一件衣服，第三天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第三天得到一件衣服，第四天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第四天得到一件衣服，第五天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第五天得到一件衣服，第六天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第六天得到一件衣服，第七天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第七天得到一件衣服，第八天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第八天得到一件衣服，第九天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第九天得到一件衣服，第十天又得到一件，他應該捨棄之前得到的，保留之後得到的。如果在第十天，比丘應該將這件衣服給予他人，或者進行凈化，或者受持，如果他不給予他人，不進行凈化，不受持，直到第十一天的黎明時分，就犯了尼薩耆波逸提。 如果一位比丘在第一天得到一件衣服，第二天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第二天得到一件衣服，第三天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第三天得到一件衣服，第四天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第四天得到一件衣服，第五天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第五天得到一件衣服，第六天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第六天得到一件衣服，第七天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第七天得到一件衣服，第八天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第八天得到一件衣服，第九天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第九天得到一件衣服，第十天又得到一件，他應該保留之前得到的，捨棄之後得到的。如果在第十天，比丘應該將這件衣服給予他人，或者進行凈化，或者受持，如果他不給予他人，不進行凈化，不受持，直到第十一天的黎明時分，就犯了尼薩耆波逸提。 如果一位比丘，一
【English Translation】 English version If a bhikkhu (Buddhist monk) receives a robe on the fifth day and receives another robe on the sixth day, he should keep one and relinquish one. If he receives a robe on the sixth day and receives another robe on the seventh day, he should keep one and relinquish one. If he receives a robe on the seventh day and receives another robe on the eighth day, he should keep one and relinquish one. If he receives a robe on the eighth day and receives another robe on the ninth day, he should keep one and relinquish one. If he receives a robe on the ninth day and receives another robe on the tenth day, he should keep one and relinquish one. On the tenth day, the bhikkhu should give that robe to someone, or purify it (作凈), or keep it (受持). If he does not give it to someone, does not purify it, and does not keep it, by the dawn of the eleventh day, he commits a Nissaggiya Pacittiya (尼薩耆波逸提, an offense requiring forfeiture). If a bhikkhu receives a robe on the first day and receives another robe on the second day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the second day and receives another robe on the third day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the third day and receives another robe on the fourth day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the fourth day and receives another robe on the fifth day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the fifth day and receives another robe on the sixth day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the sixth day and receives another robe on the seventh day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the seventh day and receives another robe on the eighth day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the eighth day and receives another robe on the ninth day, he should relinquish the one received earlier and keep the one received later. If he receives a robe on the ninth day and receives another robe on the tenth day, he should relinquish the one received earlier and keep the one received later. On the tenth day, the bhikkhu should give that robe to someone, or purify it, or keep it. If he does not give it to someone, does not purify it, and does not keep it, by the dawn of the eleventh day, he commits a Nissaggiya Pacittiya. If a bhikkhu receives a robe on the first day and receives another robe on the second day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the second day and receives another robe on the third day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the third day and receives another robe on the fourth day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the fourth day and receives another robe on the fifth day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the fifth day and receives another robe on the sixth day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the sixth day and receives another robe on the seventh day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the seventh day and receives another robe on the eighth day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the eighth day and receives another robe on the ninth day, he should keep the one received earlier and relinquish the one received later. If he receives a robe on the ninth day and receives another robe on the tenth day, he should keep the one received earlier and relinquish the one received later. On the tenth day, the bhikkhu should give that robe to someone, or purify it, or keep it. If he does not give it to someone, does not purify it, and does not keep it, by the dawn of the eleventh day, he commits a Nissaggiya Pacittiya. If a bhikkhu, one
日得衣畜，二日不得，三、四、五、六、七、八、九、十日不得，十日時比丘是衣，應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
若比丘，一日得衣畜，二日得衣畜，三、四、五、六、七、八、九、十日得衣畜，十日時比丘是衣，皆應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
若比丘，初日得衣，用作僧伽梨最下九條，成分別若干長、若干短，總說九條。作衣竟日，即應受持，作是言：「我是最下僧伽梨九條作持。」余殘物及先僧伽梨，應與人、若作凈、若受持。
若比丘初日得衣，用作郁多羅僧七條，成分別若干長、若干短，總說七條。作衣竟日，即應受持，作是言：「我是郁多羅僧七條作持。」余殘物及先郁多羅僧，應與人、若作凈、若受持。
若比丘初日得衣，用作安陀衛五條，成分別若干長、若干短，總說五條。作衣竟日，即應受持，作是言：「我是安陀衛五條作持。」余殘物及先安陀衛，應與人、若作凈、若受持。
若比丘得新衣，二重作僧伽梨、一重作郁多羅僧、一重作安陀衛、二重作尼師壇，若欲三重作僧伽梨、三重作尼師壇，若更以新衣重縫，是比丘重縫衣故，突吉羅。若
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhikkhu，佛教僧侶）得到一件衣服，一天後沒有處理，兩天後沒有處理，三、四、五、六、七、八、九、十天都沒有處理。到了第十天，這件衣服屬於比丘，應該送給別人，或者進行凈化處理，或者受持。如果不送給別人，不進行凈化處理，不受持，到了第十一天的黎明時分，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 如果比丘，第一天得到衣服並持有，第二天得到衣服並持有，第三、四、五、六、七、八、九、十天得到衣服並持有，到了第十天，這件衣服屬於比丘，都應該送給別人，或者進行凈化處理，或者受持。如果不送給別人，不進行凈化處理，不受持，到了第十一天的黎明時分，就犯了尼薩耆波逸提。 如果比丘，第一天得到衣服，用來製作僧伽梨（Sanghati，一種袈裟）最少九條，分別確定每條的長短，總共是九條。製作衣服完畢的那天，就應該受持，並說：『我正在製作並持有最少九條的僧伽梨。』剩餘的材料以及之前的僧伽梨，應該送給別人，或者進行凈化處理，或者受持。 如果比丘第一天得到衣服，用來製作郁多羅僧（Uttarasangha，一種上衣）七條，分別確定每條的長短，總共是七條。製作衣服完畢的那天，就應該受持，並說：『我正在製作並持有七條的郁多羅僧。』剩餘的材料以及之前的郁多羅僧，應該送給別人，或者進行凈化處理，或者受持。 如果比丘第一天得到衣服，用來製作安陀衛（Antaravasaka，一種內衣）五條，分別確定每條的長短，總共是五條。製作衣服完畢的那天，就應該受持，並說：『我正在製作並持有五條的安陀衛。』剩餘的材料以及之前的安陀衛，應該送給別人，或者進行凈化處理，或者受持。 如果比丘得到新衣服，用兩層製作僧伽梨，一層製作郁多羅僧，一層製作安陀衛，兩層製作尼師壇（Nisidana，一種坐墊）。如果想要用三層製作僧伽梨，三層製作尼師壇，如果再用新衣服重新縫製，這個比丘因為重新縫製衣服的緣故，犯了突吉羅（Dukkata，一種輕罪）。
【English Translation】 English version: If a bhikkhu (Buddhist monk) obtains a robe and does not dispose of it after one day, nor after two days, nor after three, four, five, six, seven, eight, nine, or ten days. When the tenth day arrives, the robe belongs to the bhikkhu and should be given to another, or made allowable, or kept. If it is not given to another, not made allowable, and not kept, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (an offense requiring expiation through forfeiture). If a bhikkhu obtains a robe on the first day and keeps it, obtains a robe on the second day and keeps it, obtains a robe on the third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth day and keeps it. When the tenth day arrives, all these robes belong to the bhikkhu and should be given to another, or made allowable, or kept. If they are not given to another, not made allowable, and not kept, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya. If a bhikkhu obtains a robe on the first day and uses it to make a Sanghati (outer robe) with a minimum of nine strips, determining the length of each strip, totaling nine strips. On the day the robe is finished, it should be kept, and he should say: 'I am making and keeping a Sanghati with a minimum of nine strips.' The remaining material and the previous Sanghati should be given to another, or made allowable, or kept. If a bhikkhu obtains a robe on the first day and uses it to make an Uttarasangha (upper robe) with seven strips, determining the length of each strip, totaling seven strips. On the day the robe is finished, it should be kept, and he should say: 'I am making and keeping an Uttarasangha with seven strips.' The remaining material and the previous Uttarasangha should be given to another, or made allowable, or kept. If a bhikkhu obtains a robe on the first day and uses it to make an Antaravasaka (inner robe) with five strips, determining the length of each strip, totaling five strips. On the day the robe is finished, it should be kept, and he should say: 'I am making and keeping an Antaravasaka with five strips.' The remaining material and the previous Antaravasaka should be given to another, or made allowable, or kept. If a bhikkhu obtains a new robe, uses two layers to make a Sanghati, one layer to make an Uttarasangha, one layer to make an Antaravasaka, and two layers to make a Nisidana (sitting cloth). If he wishes to use three layers to make a Sanghati and three layers to make a Nisidana, if he then resews it with a new robe, that bhikkhu, because of resewing the robe, commits a Dukkata (minor offense).
過十日，尼薩耆波夜提。
若比丘得故衣，作四重僧伽梨、二重郁多羅僧、二重安陀衛、四重尼師壇，若更以新衣重縫，是比丘重縫衣故，突吉羅。若過十日，尼薩耆波逸提。
若比丘得新衣，二重作僧伽梨、二重尼師壇、若三重僧伽梨、三重尼師壇，若還摘卻，作是念：「是衣若與人、若作凈、若受持。」還摘衣，突吉羅。若過十日，尼薩耆波夜提。
若比丘得故衣，四重作僧伽梨、二重郁多羅僧、二重安陀衛、四重尼師壇，若還摘卻，作是念：「若與人、若作凈、若受持。」還摘衣故，突吉羅。若過十日，尼薩耆波夜提。
若比丘得新衣，二重作僧伽梨、二重尼師壇、若三重僧伽梨、三重尼師壇，若還摘卻，作是念：「若浣、若染、若轉易表裡。」還摘衣故，突吉羅。若過十日，無犯。
若比丘得故衣，四重作僧伽梨、二重郁多羅僧、二重安陀衛、四重尼師壇，若還摘卻，作是念：「若浣、若染、若轉易表裡。」還摘衣故，突吉羅。若過十日，無犯。
若比丘有捨墮衣，未舍罪、未悔過，次續未斷，若更得衣，是后衣本衣因緣故，得尼薩耆波夜提。
複次比丘有捨墮衣，已舍罪、未悔過，次續未斷，若更得衣，是后衣本衣因緣故，得尼薩耆波逸提。
複次比丘
【現代漢語翻譯】 現代漢語譯本 過了十天，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到舊衣服，製作成四層的僧伽梨（saṃghāṭī，大衣）、兩層的郁多羅僧（uttarāsaṅga，上衣）、兩層的安陀衛（antarvāsa，內衣）、四層的尼師壇（nisīdana，坐墊），如果再用新衣服重新縫製，這位比丘因為重新縫製衣服的緣故，觸犯突吉羅（dukkata，惡作罪）。如果超過十天，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到新衣服，製作成兩層的僧伽梨（saṃghāṭī，大衣）、兩層的尼師壇（nisīdana，坐墊），或者三層的僧伽梨（saṃghāṭī，大衣）、三層的尼師壇（nisīdana，坐墊），如果又拆開，心想：『這衣服如果給人、或者作凈、或者受持。』又拆開衣服，觸犯突吉羅（dukkata，惡作罪）。如果超過十天，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到舊衣服，製作成四層的僧伽梨（saṃghāṭī，大衣）、兩層的郁多羅僧（uttarāsaṅga，上衣）、兩層的安陀衛（antarvāsa，內衣）、四層的尼師壇（nisīdana，坐墊），如果又拆開，心想：『如果給人、或者作凈、或者受持。』又拆開衣服的緣故，觸犯突吉羅（dukkata，惡作罪）。如果超過十天，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到新衣服，製作成兩層的僧伽梨（saṃghāṭī，大衣）、兩層的尼師壇（nisīdana，坐墊），或者三層的僧伽梨（saṃghāṭī，大衣）、三層的尼師壇（nisīdana，坐墊），如果又拆開，心想：『如果洗、或者染、或者翻轉表裡。』又拆開衣服的緣故，觸犯突吉羅（dukkata，惡作罪）。如果超過十天，沒有犯戒。 如果比丘得到舊衣服，製作成四層的僧伽梨（saṃghāṭī，大衣）、兩層的郁多羅僧（uttarāsaṅga，上衣）、兩層的安陀衛（antarvāsa，內衣）、四層的尼師壇（nisīdana，坐墊），如果又拆開，心想：『如果洗、或者染、或者翻轉表裡。』又拆開衣服的緣故，觸犯突吉羅（dukkata，惡作罪）。如果超過十天，沒有犯戒。 如果比丘有捨墮衣，沒有捨棄罪過、沒有懺悔，連續不斷，如果又得到衣服，這後來的衣服因為原本那件衣服的緣故，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 再次，比丘有捨墮衣，已經捨棄罪過、沒有懺悔，連續不斷，如果又得到衣服，這後來的衣服因為原本那件衣服的緣故，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。 再次，比丘
【English Translation】 English version After ten days, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (monk) obtains old cloth and makes a four-layered sanghati (outer robe), a two-layered uttarasanga (upper robe), a two-layered antarvasa (inner robe), and a four-layered nisidana (sitting cloth), and then resews it with new cloth, the bhikkhu, because of resewing the cloth, commits a dukkata (wrongdoing). If more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu obtains new cloth and makes a two-layered sanghati (outer robe), a two-layered nisidana (sitting cloth), or a three-layered sanghati (outer robe), a three-layered nisidana (sitting cloth), and then unpicks it, thinking: 'This cloth, if given to someone, or made allowable, or kept.' Unpicking the cloth, he commits a dukkata (wrongdoing). If more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu obtains old cloth and makes a four-layered sanghati (outer robe), a two-layered uttarasanga (upper robe), a two-layered antarvasa (inner robe), and a four-layered nisidana (sitting cloth), and then unpicks it, thinking: 'If given to someone, or made allowable, or kept.' Because of unpicking the cloth, he commits a dukkata (wrongdoing). If more than ten days pass, it is a Nissaggiya Pacittiya. If a bhikkhu obtains new cloth and makes a two-layered sanghati (outer robe), a two-layered nisidana (sitting cloth), or a three-layered sanghati (outer robe), a three-layered nisidana (sitting cloth), and then unpicks it, thinking: 'If washed, or dyed, or turned inside out.' Because of unpicking the cloth, he commits a dukkata (wrongdoing). If more than ten days pass, there is no offense. If a bhikkhu obtains old cloth and makes a four-layered sanghati (outer robe), a two-layered uttarasanga (upper robe), a two-layered antarvasa (inner robe), and a four-layered nisidana (sitting cloth), and then unpicks it, thinking: 'If washed, or dyed, or turned inside out.' Because of unpicking the cloth, he commits a dukkata (wrongdoing). If more than ten days pass, there is no offense. If a bhikkhu has a forfeitable cloth, and the offense has not been relinquished, nor has he confessed, and the continuity is unbroken, if he obtains another cloth, the latter cloth, because of the former cloth, incurs a Nissaggiya Pacittiya. Furthermore, if a bhikkhu has a forfeitable cloth, and the offense has been relinquished, but he has not confessed, and the continuity is unbroken, if he obtains another cloth, the latter cloth, because of the former cloth, incurs a Nissaggiya Pacittiya. Furthermore, if a bhikkhu
有捨墮衣，已舍罪、已悔過，次續未斷，若更得衣，是后衣本衣因緣故，得尼薩耆波夜提。
若比丘有捨墮衣，已舍罪、已悔過，次續已斷，若更得衣，無犯。(一事竟)
佛在王舍城。爾時六群比丘處處留衣，著上下衣遊行諸國，趣著弊衣無有威儀。諸受寄舊比丘，與六群比丘架上取衣舒曬抖擻，卷牒著衣囊中系舉，以是因緣妨廢讀經坐禪行道。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責六群比丘：「云何名比丘，處處留衣，著上下衣遊行諸國，趣著弊衣無有威儀。諸受寄舊比丘與汝架上取衣舒曬抖擻，卷牒著衣囊中系舉，以是因緣妨廢讀經坐禪行道？」諸比丘如是呵已，向佛廣說。佛以是事集比丘僧，佛知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，處處留衣，著上下衣遊行諸國，趣著弊衣無有威儀。諸受寄舊比丘與汝架上取衣舒曬抖擻，卷牒著衣囊中系舉，以是因緣妨廢讀經坐禪行道？」佛以是事種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，衣竟舍迦絺那衣已，三衣中若離一衣，乃至一夜宿，尼薩耆波逸提，除僧羯磨。」
一夜者，從日沒至明相未出。
三衣中若離一
【現代漢語翻譯】 現代漢語譯本：如果一位比丘（bhikkhu）有應捨棄的衣服，已經捨棄了罪過、懺悔過了，但之後又繼續持有未斷絕，如果又得到新的衣服，因為這後來的衣服與之前的本衣有因緣關係，那麼得到這件衣服就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘有應捨棄的衣服，已經捨棄了罪過、懺悔過了，之後也斷絕了繼續持有的念頭，如果又得到新的衣服，就沒有罪過。（一件事完畢）
佛陀在王舍城（Rajagaha）。當時，六群比丘到處存放衣服，穿著上下兩件衣服遊歷各個國家，只穿著破舊的衣服，沒有威儀。那些接受寄託舊衣服的比丘，從六群比丘的架子上取下衣服晾曬抖擻，捲起來放入衣囊中繫好舉起，因為這些事情妨礙了讀經、坐禪、行道。這些比丘中，有些少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事心裡不高興，用各種理由呵責六群比丘：『怎麼能叫比丘呢，到處存放衣服，穿著上下兩件衣服遊歷各個國家，只穿著破舊的衣服，沒有威儀。那些接受寄託舊衣服的比丘從你們的架子上取下衣服晾曬抖擻，捲起來放入衣囊中繫好舉起，因為這些事情妨礙了讀經、坐禪、行道？』這些比丘這樣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，佛陀明知此事卻故意問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責六群比丘：『怎麼能叫比丘呢，到處存放衣服，穿著上下兩件衣服遊歷各個國家，只穿著破舊的衣服，沒有威儀。那些接受寄託舊衣服的比丘從你們的架子上取下衣服晾曬抖擻，捲起來放入衣囊中繫好舉起，因為這些事情妨礙了讀經、坐禪、行道？』佛陀因為這件事用各種理由呵責之後，告訴諸位比丘：『爲了十種利益，我為諸位比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘，在結束了迦絺那衣（kathina，功德衣）的佈施之後，三衣（ticivara，指出家僧人所持有的三種袈裟）中如果離開任何一件，甚至過一夜，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪），除非有僧團的羯磨（kamma，共住羯磨，指僧團的集會和決議）。』
一夜指的是，從日落到黎明曙光未出現之時。
三衣中如果離開一件
【English Translation】 English version: If a bhikkhu (monk) has an article of clothing to be forfeited, has already relinquished the offense and confessed, but the continuation of possession is not severed, and if he obtains another article of clothing, because this later clothing is related to the original clothing, he incurs a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
If a bhikkhu has an article of clothing to be forfeited, has already relinquished the offense and confessed, and the continuation of possession is severed, if he obtains another article of clothing, there is no offense. (End of one case)
The Buddha was in Rajagaha (King's Residence). At that time, the group of six bhikkhus left their robes everywhere, wore upper and lower robes traveling to various countries, and only wore tattered robes without any dignity. Those elder bhikkhus who received the entrusted old robes took the robes from the group of six bhikkhus' racks to spread out, dry, and shake, rolled them up, put them in cloth bags, and tied them up, which hindered the reading of scriptures, meditation, and walking the path. Among these bhikkhus, some who were content with little, practicing asceticism (dhuta), were displeased upon hearing this and rebuked the group of six bhikkhus for various reasons: 'How can you be called bhikkhus, leaving robes everywhere, wearing upper and lower robes traveling to various countries, and only wearing tattered robes without any dignity. Those elder bhikkhus who received the entrusted old robes take the robes from your racks to spread out, dry, and shake, roll them up, put them in cloth bags, and tie them up, which hinders the reading of scriptures, meditation, and walking the path?' After these bhikkhus rebuked them in this way, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter. Knowing the matter, the Buddha deliberately asked the group of six bhikkhus: 'Did you really do this?' They replied: 'Indeed, we did, Lord!' The Buddha rebuked the group of six bhikkhus for various reasons: 'How can you be called bhikkhus, leaving robes everywhere, wearing upper and lower robes traveling to various countries, and only wearing tattered robes without any dignity. Those elder bhikkhus who received the entrusted old robes take the robes from your racks to spread out, dry, and shake, roll them up, put them in cloth bags, and tie them up, which hinders the reading of scriptures, meditation, and walking the path?' After rebuking them for various reasons because of this matter, the Buddha told the bhikkhus: 'For ten benefits, I establish a rule for the bhikkhus. From now on, this rule should be recited as follows: If a bhikkhu, after the end of the kathina (robe-giving ceremony), separates from any one of the three robes (ticivara) even for one night, he incurs a Nissaggiya Pacittiya (an offense entailing forfeiture and confession), except by Sangha's kamma (act of the Sangha, formal procedure).'
One night refers to the time from sunset until the first light of dawn has not yet appeared.
If one separates from one of the three robes
衣者，若離僧伽梨、若離郁多羅僧、若離安陀衛。
除僧羯磨者，僧羯磨名如大迦葉，以因緣故，留僧伽梨耆阇崛山中，著上下衣來入竹園。時遇天雨，不得還上耆阇崛山，離僧伽梨宿。是大迦葉語諸比丘：「我以因緣故，留僧伽梨耆阇崛山中，今遇天雨不得還山，離僧伽梨宿。今當云何？」諸比丘以是事白佛，佛以是事集比丘僧，佛知而故問大迦葉：「汝實留僧伽梨山中，著上下衣來入竹園，時天雨不得還山。是事問諸比丘：『我留僧伽梨耆阇崛山中，著上下衣來入竹園，今遇天雨不得還山。今當云何？』汝實爾不？」答言：「實爾。世尊！」佛以種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今日聽一布薩共住處結不離衣羯磨。不離衣羯磨法者，一心和合僧，一比丘應僧中唱：『大德僧聽！是一布薩共住處僧先所結共布薩界，是中除聚落及聚落界、取空地及住處。若僧時到僧忍聽，僧一布薩共住處作不離衣羯磨。白如是。』『大德僧聽！是一布薩共住處僧先所結共布薩界，是中除聚落及聚落界、取空地及住處，作不離衣羯磨。誰諸長老忍是一布薩共住處作不離衣羯磨者默然，誰不忍者是長老說。』『僧已結一布薩共住處作不離衣羯磨竟，僧忍，默然故，是事如是持！』是名除僧羯磨。」
【現代漢語翻譯】 現代漢語譯本：關於衣服的規定是，不能脫離僧伽梨（Samghati，大衣）、郁多羅僧（Uttarasanga，上衣）和安陀衛（Antaravasaka，內衣）。
關於排除僧團羯磨（Sanghakamma，僧團事務）的情況：僧團羯磨的例子就像大迦葉（Mahakasyapa），因為某種因緣，他將僧伽梨留在耆阇崛山（Grdhrakuta，靈鷲山）中，穿著上下衣來到竹園。當時遇到下雨，無法返回耆阇崛山，便脫離了僧伽梨過夜。大迦葉對比丘們說：『因為某種因緣，我將僧伽梨留在耆阇崛山中，現在遇到下雨無法返回山中，便脫離了僧伽梨過夜。現在應當怎麼辦？』比丘們將此事稟告佛陀，佛陀因此事召集比丘僧團，佛陀明知此事卻故意問大迦葉：『你確實將僧伽梨留在山中，穿著上下衣來到竹園，當時下雨無法返回山中。你問比丘們：『我將僧伽梨留在耆阇崛山中，穿著上下衣來到竹園，現在遇到下雨無法返回山中。現在應當怎麼辦？』你確實這樣做了嗎？』大迦葉回答說：『確實如此，世尊！』佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，對比丘們說：『從今天起，允許在一個布薩（Uposatha，齋戒）共住處結不離衣羯磨。不離衣羯磨的方法是，一心和合的僧團中，一位比丘應當在僧團中唱言：『大德僧眾請聽！這是一布薩共住處僧團先前所結的共布薩界，其中排除聚落及聚落界、選取空地及住處。如果僧團時機已到，僧團允許，僧團在一布薩共住處作不離衣羯磨。稟白如上。』『大德僧眾請聽！這是一布薩共住處僧團先前所結的共布薩界，其中排除聚落及聚落界、選取空地及住處，作不離衣羯磨。哪位長老允許在一布薩共住處作不離衣羯磨的就默然，哪位不忍的長老就請說出來。』『僧團已經結一布薩共住處作不離衣羯磨完畢，僧團允許，因為默然的緣故，此事就這樣成立！』這稱為排除僧團羯磨。』
【English Translation】 English version: Regarding clothing, one must not be separated from the Samghati (outer robe), the Uttarasanga (upper robe), and the Antaravasaka (inner robe).
Regarding the exclusion of Sanghakamma (monastic affairs): An example of Sanghakamma is like Mahakasyapa, who, due to some reason, left his Samghati on Grdhrakuta (Vulture Peak) and came to the Bamboo Grove wearing his upper and lower robes. At that time, it rained, and he could not return to Grdhrakuta, so he spent the night separated from his Samghati. Mahakasyapa said to the monks, 'Due to some reason, I left my Samghati on Grdhrakuta, and now it is raining, and I cannot return to the mountain, so I am spending the night separated from my Samghati. What should be done now?' The monks reported this matter to the Buddha, and the Buddha gathered the monastic Sangha because of this matter. The Buddha, knowing this matter, deliberately asked Mahakasyapa, 'Did you indeed leave your Samghati on the mountain, come to the Bamboo Grove wearing your upper and lower robes, and then it rained, and you could not return to the mountain? Did you ask the monks, 'I left my Samghati on Grdhrakuta, came to the Bamboo Grove wearing my upper and lower robes, and now it is raining, and I cannot return to the mountain. What should be done now?' Did you indeed do this?' Mahakasyapa replied, 'Indeed, I did, World Honored One!' The Buddha praised the precepts and the upholding of the precepts with various reasons. After praising the precepts and the upholding of the precepts, he said to the monks, 'From today onwards, I allow the making of a 'non-separation-from-robes' Kamma (formal act) in a Uposatha (observance day) dwelling place. The method for the 'non-separation-from-robes' Kamma is that in a Sangha that is united in mind, one monk should announce in the Sangha: 'Venerable Sangha, please listen! This is the boundary for the shared Uposatha that the Sangha previously established for this Uposatha dwelling place, excluding villages and village boundaries, and including open spaces and dwelling places. If it is the Sangha's time and the Sangha agrees, the Sangha will perform the 'non-separation-from-robes' Kamma in this Uposatha dwelling place. The announcement is as such.' 'Venerable Sangha, please listen! This is the boundary for the shared Uposatha that the Sangha previously established for this Uposatha dwelling place, excluding villages and village boundaries, and including open spaces and dwelling places, to perform the 'non-separation-from-robes' Kamma. Whoever among the elders agrees to perform the 'non-separation-from-robes' Kamma in this Uposatha dwelling place, let them be silent; whoever does not agree, let that elder speak.' 'The Sangha has completed the making of the 'non-separation-from-robes' Kamma in this Uposatha dwelling place. The Sangha agrees, and because of the silence, this matter is thus established!' This is called the exclusion of Sanghakamma.'
復有僧羯磨，如長老舍利弗病，欲一月遊行諸國。僧伽梨重，時舍利弗語諸比丘：「我欲一月遊行，我今有病，僧伽梨重，今當云何？」諸比丘以是事白佛，佛以是因緣集比丘僧，知而故問舍利弗：「汝實語諸比丘：『我欲一月遊行，今我有病，僧伽梨重，今當云何？』汝實爾不？」答言：「實爾。世尊！」佛以種種因緣贊戒、贊持戒、贊戒。贊持戒已，語諸比丘：「從今聽老比丘病比丘，作一月不離僧伽梨宿羯磨。乞羯磨法者，是老病比丘，僧和合時，偏袒右肩、脫革屣、胡跪合掌，言：『諸長老憶念！我某甲比丘老病，欲一月遊行，僧伽梨重，今從僧乞一月不離僧伽梨宿羯磨。僧憐愍故，與我一月不離僧伽梨宿羯磨。』如是三說。是中僧應籌量，若是比丘言：『我老病。』而實不老、不病，不應與。若實老、實病，應與。若言：『僧伽梨重。』而實不重，不應與。若實重，應與。與法者，僧一心和合，一比丘僧中唱：『大德僧聽！是某甲比丘老病，欲一月遊行，僧伽梨重。若僧時到僧忍聽，僧與某甲比丘老病一月不離僧伽梨宿羯磨。白如是。』如是白二羯磨。『僧已與某甲比丘老病一月不離僧伽梨宿羯磨竟，僧忍，默然故，是事如是持！』乃至九月亦爾。如僧伽梨、若郁多羅僧、安陀衛亦如是。」
是中若
【現代漢語翻譯】 現代漢語譯本：還有一種僧團羯磨（Sengkarma，僧團事務處理），例如長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）生病了，想要一個月都持有僧伽梨（Samghati，一種袈裟）。因為僧伽梨很重，當時舍利弗對比丘們說：『我想要一個月都持有僧伽梨，但我現在生病了，僧伽梨很重，現在該怎麼辦呢？』比丘們將這件事稟告了佛陀。佛陀因為這個因緣召集了比丘僧團，明知故問舍利弗：『你確實對眾比丘說：『我想要一個月都持有僧伽梨，現在我生病了，僧伽梨很重，現在該怎麼辦？』你確實這樣說了嗎？』舍利弗回答說：『確實如此，世尊！』佛陀用種種因緣讚歎戒律、讚歎持戒的功德。讚歎持戒之後，告訴眾比丘：『從今以後，允許年老的比丘和生病的比丘，作一個月不離僧伽梨過夜的羯磨。請求羯磨的方法是，這位年老生病的比丘，在僧團集會時，袒露右肩、脫掉鞋子、右膝跪地合掌，說：『諸位長老請憶念！我某甲比丘年老生病，想要一個月都持有僧伽梨，僧伽梨很重，現在向僧團請求一個月不離僧伽梨過夜的羯磨。希望僧團憐憫我，給予我一個月不離僧伽梨過夜的羯磨。』這樣說三遍。僧團中應該衡量，如果這位比丘說：『我年老生病。』但實際上不老、不病，就不應該給予。如果確實年老、確實生病，就應該給予。如果說：『僧伽梨重。』但實際上不重，就不應該給予。如果確實重，就應該給予。給予的方法是，僧團一心和合，一位比丘在僧團中唱言：『大德僧眾請聽！這位某甲比丘年老生病，想要一個月都持有僧伽梨，僧伽梨很重。如果僧團時間已到，僧團容忍聽許，僧團給予某甲比丘年老生病一個月不離僧伽梨過夜的羯磨。稟白如上。』這樣稟白兩次羯磨。『僧團已經給予某甲比丘年老生病一個月不離僧伽梨過夜的羯磨完畢，僧團容忍，因為默然的緣故，這件事就這樣成立！』乃至九個月也一樣。像僧伽梨，如果是郁多羅僧（Uttarāsanga，上衣）、安陀衛（Antarvāsa，內衣）也像這樣。』 這裡面如果...
【English Translation】 English version: Furthermore, there is a Sanghakarma (Sanghakarma, a procedure for handling Sangha affairs), such as when the elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) was ill and wanted to keep his Samghati (Samghati, a type of robe) for a month. Because the Samghati was heavy, Sariputra said to the Bhikkhus: 'I want to keep my Samghati for a month, but I am now ill, and the Samghati is heavy. What should I do?' The Bhikkhus reported this matter to the Buddha. The Buddha, because of this cause, gathered the Bhikkhu Sangha, and knowingly asked Sariputra: 'Did you indeed say to the Bhikkhus: 'I want to keep my Samghati for a month, but I am now ill, and the Samghati is heavy. What should I do?' Did you indeed say this?' Sariputra replied: 'Indeed, World Honored One!' The Buddha praised the precepts with various causes, praised the merit of upholding the precepts. After praising the upholding of the precepts, he told the Bhikkhus: 'From now on, allow elderly Bhikkhus and sick Bhikkhus to perform a karma of not separating from the Samghati overnight for one month. The method for requesting the karma is that this elderly and sick Bhikkhu, when the Sangha gathers, bares his right shoulder, takes off his shoes, kneels on his right knee, and joins his palms, saying: 'Venerable elders, please remember! I, Bhikkhu so-and-so, am old and sick, and want to keep my Samghati for a month. The Samghati is heavy, and I now request from the Sangha the karma of not separating from the Samghati overnight for one month. May the Sangha have compassion on me and grant me the karma of not separating from the Samghati overnight for one month.' Say this three times. The Sangha should deliberate on this. If this Bhikkhu says: 'I am old and sick,' but is actually not old or sick, it should not be granted. If he is indeed old and indeed sick, it should be granted. If he says: 'The Samghati is heavy,' but it is actually not heavy, it should not be granted. If it is indeed heavy, it should be granted. The method for granting it is that the Sangha is of one mind and harmonious, and one Bhikkhu proclaims in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu so-and-so is old and sick, and wants to keep his Samghati for a month. The Samghati is heavy. If the Sangha's time has come, and the Sangha permits and listens, the Sangha grants Bhikkhu so-and-so, who is old and sick, the karma of not separating from the Samghati overnight for one month. I report as above.' Report this twice as karma. 'The Sangha has already completed granting Bhikkhu so-and-so, who is old and sick, the karma of not separating from the Samghati overnight for one month. The Sangha permits, and because of the silence, this matter is thus established!' It is the same for up to nine months. Like the Samghati, if it is an Uttarāsanga (Uttarāsanga, upper robe), or an Antarvāsa (Antarvāsa, inner robe), it is also like this.' If in this...
未結不離衣法，比丘在聚落，衣亦在聚落，比丘應至衣所。若比丘在聚落，衣在阿練若處，比丘應至衣所。若比丘在阿蘭若處，衣在聚落，比丘應至衣所。若比丘在阿蘭若處，衣亦在阿蘭若處，比丘應至衣所。若已結不離衣法，若比丘在聚落，衣亦在聚落，比丘應至衣所。若比丘在聚落，衣在阿蘭若處，比丘應出聚落界。若比丘在阿蘭若處，衣在聚落，比丘應至衣所。若比丘在阿蘭若處，衣亦在阿蘭若處，不犯。
聚落者，若一家、二家、眾多家，有居士共妻子、奴婢、人民共住，是名聚落。聚落有一界亦有別界，一家中亦有一界、有別界。
不相接聚落界者，若雞飛所及處、若棄糞掃所及處、若有慚愧人所大便處、若箭射所及處。若比丘在一聚落，衣在余聚落，比丘應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
相接聚落界者，若容十桄梯、若十二桄梯、若容載梁車迴轉、若聚落有墻壁籬圍繞外至幾許名為界。是中界者，謂墻外容作事處、若聚落有塹圍繞，外至幾許名為界。是中界者，謂擲糞掃所及處。若比丘在一聚落，衣在余聚落，比丘應取衣來，若至衣所，若受余衣。若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
【現代漢語翻譯】 現代漢語譯本： 未結不離衣法（指未遵守不離衣規定的情況），如果比丘在聚落（村莊），衣也在聚落，比丘應當去到衣物所在的地方。如果比丘在聚落，衣在阿練若處（遠離人煙的處所），比丘應當去到衣物所在的地方。如果比丘在阿蘭若處，衣在聚落，比丘應當去到衣物所在的地方。如果比丘在阿蘭若處，衣也在阿蘭若處，比丘應當去到衣物所在的地方。如果已經結不離衣法（指已經遵守不離衣規定的情況），如果比丘在聚落，衣也在聚落，比丘應當去到衣物所在的地方。如果比丘在聚落，衣在阿蘭若處，比丘應當離開聚落的界限。如果比丘在阿蘭若處，衣在聚落，比丘應當去到衣物所在的地方。如果比丘在阿蘭若處，衣也在阿蘭若處，不構成違犯。
聚落是指，如果有一家、兩家、很多家，有居士和妻子、奴婢、人民共同居住的地方，就叫做聚落。聚落有一個界限，也有不同的界限，一家之中也可能有一個界限，也可能有不同的界限。
不相接的聚落界限是指，如果雞飛所能到達的地方、或者丟棄垃圾所能到達的地方、或者有慚愧心的人所能大小便的地方、或者箭射所能到達的地方。如果比丘在一個聚落，衣在另一個聚落，比丘應當取衣過來，或者去到衣物所在的地方，或者接受其他的衣物；如果不取衣過來，不去到衣物所在的地方，不接受其他的衣物，直到天亮的時候，就構成尼薩耆波逸提（捨墮）。
相接的聚落界限是指，如果能容納十個梯子橫放、或者十二個梯子橫放、或者能容納裝載房梁的車子迴轉的地方、或者聚落有墻壁籬笆圍繞，從外面到多少距離叫做界限。這中間的界限是指，墻外可以進行工作的地方、或者聚落有壕溝圍繞，從外面到多少距離叫做界限。這中間的界限是指，丟棄垃圾所能到達的地方。如果比丘在一個聚落，衣在另一個聚落，比丘應當取衣過來，或者去到衣物所在的地方，或者接受其他的衣物。如果不取衣過來，不去到衣物所在的地方，不接受其他的衣物，直到天亮的時候，就構成尼薩耆波逸提（捨墮）。
【English Translation】 English version: If the 'not separated from robe' rule is not observed, and a Bhikkhu (monk) is in a village, and the robe is also in the village, the Bhikkhu should go to where the robe is. If the Bhikkhu is in a village, and the robe is in a Aranya (secluded place), the Bhikkhu should go to where the robe is. If the Bhikkhu is in a Aranya, and the robe is in a village, the Bhikkhu should go to where the robe is. If the Bhikkhu is in a Aranya, and the robe is also in a Aranya, the Bhikkhu should go to where the robe is. If the 'not separated from robe' rule has been observed, and a Bhikkhu is in a village, and the robe is also in the village, the Bhikkhu should go to where the robe is. If the Bhikkhu is in a village, and the robe is in a Aranya, the Bhikkhu should leave the boundary of the village. If the Bhikkhu is in a Aranya, and the robe is in a village, the Bhikkhu should go to where the robe is. If the Bhikkhu is in a Aranya, and the robe is also in a Aranya, there is no offense.
A village is defined as a place where one family, two families, or many families live together, with laypeople, wives, servants, and people residing together. A village has a boundary, and it also has separate boundaries. Even within one family, there may be one boundary or separate boundaries.
The boundary of non-adjacent villages is defined as the distance a chicken can fly, or the distance where discarded waste can reach, or the place where a person with shame would relieve themselves, or the distance an arrow can reach. If a Bhikkhu is in one village, and the robe is in another village, the Bhikkhu should bring the robe, or go to where the robe is, or receive another robe; if he does not bring the robe, does not go to where the robe is, and does not receive another robe, when dawn breaks, it constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture).
The boundary of adjacent villages is defined as the space that can accommodate ten ladder rungs, or twelve ladder rungs, or the space that can accommodate a cart carrying beams to turn around, or if the village has walls or fences surrounding it, how far from the outside is considered the boundary. The boundary in between is defined as the place outside the wall where work can be done, or if the village has a moat surrounding it, how far from the outside is considered the boundary. The boundary in between is defined as the distance where discarded waste can reach. If a Bhikkhu is in one village, and the robe is in another village, the Bhikkhu should bring the robe, or go to where the robe is, or receive another robe. If he does not bring the robe, does not go to where the robe is, and does not receive another robe, when dawn breaks, it constitutes a Nissaggiya Pacittiya (an offense requiring forfeiture).
同族有一界亦有別界，是中同族別界者，謂門屋食堂中庭廁處取水處。若比丘在一族，衣在余族，比丘應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
家有一界亦有別界，是中別界者，謂戶處食處中庭廁處取水處。若比丘在一家，衣在余家，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
重閣舍有一界有別界，是中界者，謂中重下重是上重界，一戶入故。中重上重是下重界，一戶入故。下重是中重界，一戶入故。若比丘在異重，衣在異重，比丘應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。若是重閣屬一人者，無犯。
外道人舍有一界亦有別界，外道名阿視毗尼揵子老弟子梵志等，除佛五眾，余殘出家人皆名外道。是外道舍界者，謂門屋食堂中庭廁處取水處。若比丘在一外道舍，衣在餘外道舍，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。若諸外道同見同論，無犯。
輪行人處有一界有別界，輪行人，若伎人、歌舞人、躑絕人、相打人、相撲人、俳笑人，以粗輪載財物，細輪載妻子，遊行
【現代漢語翻譯】 現代漢語譯本： 同一家族的房屋有劃定的界限，也有未劃定的界限。其中未劃定的界限指的是門、房屋、食堂、中庭、廁所、取水的地方。如果比丘（bhikkhu，佛教出家男眾）在一個家族的房屋裡，而衣服在另一個家族的房屋裡，比丘應該把衣服取來，或者到放衣服的地方去取，或者接受別人的衣服。如果不把衣服取來，也不到放衣服的地方去，也不接受別人的衣服，直到過了期限，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 同一戶人家有劃定的界限，也有未劃定的界限。其中未劃定的界限指的是門戶、吃飯的地方、中庭、廁所、取水的地方。如果比丘在一戶人家裡，而衣服在另一戶人家裡，應該把衣服取來，或者到放衣服的地方去取，或者接受別人的衣服。如果不把衣服取來，也不到放衣服的地方去，也不接受別人的衣服，直到過了期限，就觸犯了尼薩耆波逸提。 多層樓房有劃定的界限，也有未劃定的界限。其中劃定的界限指的是：中間層和下層對於上層來說是劃定的界限，因為只有一個門戶進出。中間層和上層對於下層來說是劃定的界限，因為只有一個門戶進出。下層對於中間層來說是劃定的界限，因為只有一個門戶進出。如果比丘在不同的樓層，衣服在不同的樓層，比丘應該把衣服取來，或者到放衣服的地方去取，或者接受別人的衣服。如果不把衣服取來，也不到放衣服的地方去，也不接受別人的衣服，直到過了期限，就觸犯了尼薩耆波逸提。如果這些樓房屬於同一個人，就沒有觸犯戒律。 外道（Tirthika，指佛教以外的其他宗教修行者）的住所也有劃定的界限，也有未劃定的界限。外道指的是阿視毗尼揵子（Ajivika Nirgrantha，古印度的一個苦行教派）、年老的弟子、婆羅門（Brahmana，印度教祭司階層）等，除了佛教的五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），其餘的出家人都稱為外道。外道住所的界限指的是門、房屋、食堂、中庭、廁所、取水的地方。如果比丘在一個外道的住所，衣服在另一個外道的住所，應該把衣服取來，或者到放衣服的地方去取，或者接受別人的衣服。如果不把衣服取來，也不到放衣服的地方去，也不接受別人的衣服，直到過了期限，就觸犯了尼薩耆波逸提。如果這些外道持有相同的見解和理論，就沒有觸犯戒律。 流動藝人的住所也有劃定的界限，也有未劃定的界限。流動藝人指的是表演雜技的人、唱歌跳舞的人、表演絕技的人、打鬥的人、摔跤的人、滑稽表演的人，他們用粗大的輪子裝載財物，用細小的輪子裝載妻子，……
【English Translation】 English version: Among relatives, there are defined boundaries and undefined boundaries. Undefined boundaries refer to the door, house, dining hall, courtyard, toilet, and water source. If a bhikkhu (Buddhist monk) is in one relative's house and his robe is in another relative's house, the bhikkhu should bring the robe, go to where the robe is, or receive another robe. If he does not bring the robe, does not go to where the robe is, and does not receive another robe, when the time limit expires, it is a Nissaggiya Pacittiya (an offense requiring forfeiture). In a household, there are defined boundaries and undefined boundaries. Undefined boundaries refer to the doorway, eating place, courtyard, toilet, and water source. If a bhikkhu is in one house and his robe is in another house, he should bring the robe, go to where the robe is, or receive another robe. If he does not bring the robe, does not go to where the robe is, and does not receive another robe, when the time limit expires, it is a Nissaggiya Pacittiya. In a multi-story building, there are defined boundaries and undefined boundaries. Defined boundaries refer to: the middle and lower floors are defined boundaries for the upper floor because there is only one entrance. The middle and upper floors are defined boundaries for the lower floor because there is only one entrance. The lower floor is a defined boundary for the middle floor because there is only one entrance. If a bhikkhu is on a different floor and his robe is on a different floor, the bhikkhu should bring the robe, go to where the robe is, or receive another robe. If he does not bring the robe, does not go to where the robe is, and does not receive another robe, when the time limit expires, it is a Nissaggiya Pacittiya. If the multi-story building belongs to one person, there is no offense. The dwelling of a Tirthika (non-Buddhist ascetic) also has defined boundaries and undefined boundaries. 'Tirthika' refers to Ajivika Nirgrantha (an ancient Indian ascetic sect), elderly disciples, Brahmana (Hindu priestly class), etc. Except for the five groups of Buddhists (bhikkhus, bhikkhunis, novices, female novices, and trainees), all other renunciants are called 'Tirthika'. The boundaries of a Tirthika's dwelling refer to the door, house, dining hall, courtyard, toilet, and water source. If a bhikkhu is in one Tirthika's dwelling and his robe is in another Tirthika's dwelling, he should bring the robe, go to where the robe is, or receive another robe. If he does not bring the robe, does not go to where the robe is, and does not receive another robe, when the time limit expires, it is a Nissaggiya Pacittiya. If these Tirthikas hold the same views and theories, there is no offense. The dwelling of itinerant performers also has defined boundaries and undefined boundaries. 'Itinerant performers' refers to acrobats, singers and dancers, stunt performers, fighters, wrestlers, comedians, who carry their belongings on large-wheeled carts and their wives and children on small-wheeled carts, ...
諸國營輪住宿。是中界者，謂門處食處中𨓍廁處取水處。若比丘在一家，衣在余家，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。若是輪行人屬一人者，無犯。
場處有一界有別界，是中界者，謂門處食處中庭廁處取水處。若比丘在一場，衣在余場，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
場舍有一界有別界，是中界者，謂門處食處中庭廁處取水處。若比丘在一場舍，應在余場舍，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波夜提。
園有一界有別界，是中界者，謂門處食處中庭廁處取水處。若比丘在一園中，衣在余園，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波夜提。
園舍有一界有別界，是中界者，謂門處食處中庭廁處取水處。若比丘在一園舍，衣在余園舍，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波夜提。
車行有一界有別界，是中前車界者，謂向中車杖所及處。中車界者，謂向前車後車杖所及處。後車界者，謂向中車杖所及處。
【現代漢語翻譯】 現代漢語譯本 在各個國家運營的旅館住宿。這裡所說的『中界』，指的是門、食物放置處、中庭、廁所和取水處。如果比丘（bhikkhu，佛教僧侶）住在這家旅館，而衣服在另一家旅館，他應該把衣服取來，或者去到放衣服的地方，或者接受其他的衣服；如果他不把衣服取來，不去放衣服的地方，也不接受其他的衣服，直到天亮的時候，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。如果是輪流巡行的人，只屬於一個人，就沒有犯戒。 在場地中，有一界和有別界，這裡所說的『中界』，指的是門、食物放置處、中庭、廁所和取水處。如果比丘在一個場地，而衣服在另一個場地，他應該把衣服取來，或者去到放衣服的地方，或者接受其他的衣服；如果他不把衣服取來，不去放衣服的地方，也不接受其他的衣服，直到天亮的時候，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 在場地房屋中，有一界和有別界，這裡所說的『中界』，指的是門、食物放置處、中庭、廁所和取水處。如果比丘在一個場地房屋，而衣服在另一個場地房屋，他應該把衣服取來，或者去到放衣服的地方，或者接受其他的衣服；如果他不把衣服取來，不去放衣服的地方，也不接受其他的衣服，直到天亮的時候，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 在園林中，有一界和有別界，這裡所說的『中界』，指的是門、食物放置處、中庭、廁所和取水處。如果比丘在一個園林中，而衣服在另一個園林，他應該把衣服取來，或者去到放衣服的地方，或者接受其他的衣服；如果他不把衣服取來，不去放衣服的地方，也不接受其他的衣服，直到天亮的時候，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 在園林房屋中，有一界和有別界，這裡所說的『中界』，指的是門、食物放置處、中庭、廁所和取水處。如果比丘在一個園林房屋，而衣服在另一個園林房屋，他應該把衣服取來，或者去到放衣服的地方，或者接受其他的衣服；如果他不把衣服取來，不去放衣服的地方，也不接受其他的衣服，直到天亮的時候，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 在車輛行進中，有一界和有別界，這裡所說的『中前車界』，指的是向著中間車輛，手杖所能及的地方。『中車界』，指的是向前車和後車，手杖所能及的地方。『後車界』，指的是向著中間車輛，手杖所能及的地方。
【English Translation】 English version Lodging in state-operated inns in various countries. The 'middle boundary' here refers to the location of the door, the place where food is kept, the courtyard, the toilet, and the place where water is obtained. If a bhikkhu (Buddhist monk) is staying in one inn and his robe is in another, he should bring the robe, or go to the place where the robe is, or receive another robe. If he does not bring the robe, does not go to the place where the robe is, and does not receive another robe, when dawn breaks, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). If it is a traveling mendicant belonging to only one person, there is no offense. In a field, there is one boundary and separate boundaries. The 'middle boundary' here refers to the location of the door, the place where food is kept, the courtyard, the toilet, and the place where water is obtained. If a bhikkhu is in one field and his robe is in another field, he should bring the robe, or go to the place where the robe is, or receive another robe. If he does not bring the robe, does not go to the place where the robe is, and does not receive another robe, when dawn breaks, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). In a field-house, there is one boundary and separate boundaries. The 'middle boundary' here refers to the location of the door, the place where food is kept, the courtyard, the toilet, and the place where water is obtained. If a bhikkhu is in one field-house and his robe is in another field-house, he should bring the robe, or go to the place where the robe is, or receive another robe. If he does not bring the robe, does not go to the place where the robe is, and does not receive another robe, when dawn breaks, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). In a garden, there is one boundary and separate boundaries. The 'middle boundary' here refers to the location of the door, the place where food is kept, the courtyard, the toilet, and the place where water is obtained. If a bhikkhu is in one garden and his robe is in another garden, he should bring the robe, or go to the place where the robe is, or receive another robe. If he does not bring the robe, does not go to the place where the robe is, and does not receive another robe, when dawn breaks, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). In a garden-house, there is one boundary and separate boundaries. The 'middle boundary' here refers to the location of the door, the place where food is kept, the courtyard, the toilet, and the place where water is obtained. If a bhikkhu is in one garden-house and his robe is in another garden-house, he should bring the robe, or go to the place where the robe is, or receive another robe. If he does not bring the robe, does not go to the place where the robe is, and does not receive another robe, when dawn breaks, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). In a caravan of vehicles, there is one boundary and separate boundaries. The 'boundary of the vehicle in front of the middle vehicle' refers to the area reachable by a staff towards the middle vehicle. The 'boundary of the middle vehicle' refers to the area reachable by a staff towards the vehicle in front and the vehicle behind. The 'boundary of the vehicle behind the middle vehicle' refers to the area reachable by a staff towards the middle vehicle.
若比丘在一車界，衣在余車界，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
單船有一界有別界，是中單船界者，謂船所繫處，若柱、若橛、若板處。若比丘在一船，衣在余船，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。舫船界亦如是。
樹有一界有別界，是中不相接樹界者，若日中時影所陰處、若雨墮時水不及著枝葉處。若比丘在一樹下，衣在余樹下，應取衣來，若至衣所，若受余衣；若不取衣來，不至衣所，不受余衣，至地了時，尼薩耆波逸提。
相接樹界者，若是諸樹枝葉相接，乃至一拘盧舍，是中隨所著衣至地了時，無犯。
四十九尋衣角，如比丘與和上阿阇梨擔衣道中行，若在前、若在後，四十九尋內不離；若過四十九尋，至地了時，尼薩耆波夜提。
有諸比丘持衣缽著一處，在衣四邊臥。是中一比丘若起去，離可得還取處，至地了時，尼薩耆波夜提。
有比丘二界中臥，衣離身，乃至半寸墮他界中，得突吉羅罪。若衣一角在身上，無犯。(二事竟)
佛在王舍城。爾時六群比丘得非時衣畜，作是念：「是不相似留置，若得相似者當作成衣。」是六群比
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（bhikkhu，佛教出家男眾）在一車界（車輛所處的區域），而他的衣服在另一車界，他應該取回衣服，或者到達衣服所在的地方，或者接受其他的衣服。如果他不取回衣服，不去衣服所在的地方，也不接受其他的衣服，直到天亮時，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律）。 單船有一界有別界，這裡說的單船界，是指船隻繫泊的地方，比如柱子、木樁或木板處。如果一位比丘在一艘船上，而他的衣服在另一艘船上，他應該取回衣服，或者到達衣服所在的地方，或者接受其他的衣服。如果他不取回衣服，不去衣服所在的地方，也不接受其他的衣服，直到天亮時，就觸犯了尼薩耆波逸提。舫船的區域也是如此。 樹有一界有別界，這裡說的不相接的樹界，是指在中午時陽光照射不到的陰影處，或者下雨時雨水無法到達的樹枝和樹葉處。如果一位比丘在一棵樹下，而他的衣服在另一棵樹下，他應該取回衣服，或者到達衣服所在的地方，或者接受其他的衣服。如果他不取回衣服，不去衣服所在的地方，也不接受其他的衣服，直到天亮時，就觸犯了尼薩耆波逸提。 相接的樹界，是指那些樹枝和樹葉相互連線的樹木，甚至延伸到一個拘盧舍（krosa，一種長度單位）的距離。在這種情況下，無論衣服放在哪裡，直到天亮時，都沒有犯戒。 四十九尋（usabha，一種長度單位）的衣角，比如比丘與和尚（upajjhaya，親教師）或阿阇梨（acariya，導師）一起拿著衣服在路上行走，無論在前還是在後，都不能超過四十九尋的距離；如果超過四十九尋，直到天亮時，就觸犯了尼薩耆波逸提。 有些比丘把衣缽（衣服和缽）放在一個地方，然後睡在衣服的四周。在這種情況下，如果一位比丘起身離開，離開了可以拿回衣服的地方，直到天亮時，就觸犯了尼薩耆波逸提。 有比丘在兩個區域的交界處睡覺，衣服離開身體，甚至只有半寸掉到另一個區域，就會犯突吉羅（dukkhata，一種輕微的罪過）。如果衣服的一個角還在身上，就沒有犯戒。（兩種情況結束） 佛陀在王舍城（Rajagaha）。當時，六群比丘（一群行為不端的比丘）得到了非時衣（不在規定時間內得到的衣服）並儲存起來，他們想：『這些衣服不太合適存放，如果得到合適的衣服，就用來做成衣服。』這六群比丘...
【English Translation】 English version: If a bhikkhu (Buddhist monk) is in one cart boundary, and his robe is in another cart boundary, he should retrieve the robe, or go to where the robe is, or accept another robe. If he does not retrieve the robe, does not go to where the robe is, and does not accept another robe, when dawn breaks, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). A single boat has one boundary and another boundary. Here, the single boat boundary refers to where the boat is moored, such as a pillar, a stake, or a plank. If a bhikkhu is on one boat, and his robe is on another boat, he should retrieve the robe, or go to where the robe is, or accept another robe. If he does not retrieve the robe, does not go to where the robe is, and does not accept another robe, when dawn breaks, it is a Nissaggiya Pacittiya. The boundary of a raft is also the same. A tree has one boundary and another boundary. Here, the boundary of trees that are not connected refers to the shaded area where the sun does not shine at noon, or the branches and leaves where rain does not reach when it rains. If a bhikkhu is under one tree, and his robe is under another tree, he should retrieve the robe, or go to where the robe is, or accept another robe. If he does not retrieve the robe, does not go to where the robe is, and does not accept another robe, when dawn breaks, it is a Nissaggiya Pacittiya. The boundary of connected trees refers to those trees whose branches and leaves are connected, even extending to a krosa (unit of distance). In this case, wherever the robe is placed, until dawn breaks, there is no offense. Forty-nine usabha (unit of length) of the robe's corner, for example, if a bhikkhu is walking on the road with his upajjhaya (preceptor) or acariya (teacher), whether in front or behind, he should not be more than forty-nine usabha away; if he exceeds forty-nine usabha, when dawn breaks, it is a Nissaggiya Pacittiya. Some bhikkhus keep their robes and alms bowls in one place and sleep around the robes. In this case, if a bhikkhu gets up and leaves, leaving the place where he can retrieve the robe, when dawn breaks, it is a Nissaggiya Pacittiya. If a bhikkhu is sleeping in the boundary between two areas, and the robe leaves his body, even by half an inch, and falls into another area, he commits a dukkata (minor offense). If one corner of the robe is still on his body, there is no offense. (End of two cases) The Buddha was in Rajagaha (city in ancient India). At that time, the group-of-six bhikkhus (a group of misbehaving monks) obtained untimely robes (robes received outside the permitted time) and stored them, thinking: 'These robes are not suitable for keeping; if we get suitable robes, we will make them into robes.' These group-of-six bhikkhus...
丘，若先得青衣后得黃衣，作是念：「不相似留置，若先得黃衣，后得赤衣、白衣、麻衣、野麻衣、芻摩衣、憍奢耶衣、翅夷羅衣、欽婆羅衣、劫貝衣。」得已作是念：「不相似留置，若得相似者當作成衣。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責六群比丘：「云何名比丘，得非時衣畜，以不相似故留置，若得相似者當作成衣。先得青衣后得黃衣，作是念：『不相似留置。若先得黃衣，后得赤衣、白衣、麻衣、野麻衣、芻摩衣、憍奢耶衣、翅夷羅衣、欽婆羅衣、劫貝衣。』得已作是念：『不相似留置，若得相似者當作成衣。』」如是諸比丘種種因緣呵責已，是事白佛。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，得非時衣畜，以不相似故留置，若得相似者當作成衣。若先得青衣后得黃衣，作是念：『不相似留置，若先得黃衣，后得赤衣、白衣、麻衣、野麻衣、芻摩衣奢施耶衣、翅夷羅衣、欽婆羅衣、劫貝衣。』得已作是念：『不相似留置，若得相似者當作成衣。』」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘衣竟，已舍迦絺那衣，若得非時衣，比丘須者當自手取速作衣
【現代漢語翻譯】 現代漢語譯本 丘（Bhikkhu，比丘），如果先得到青色的衣服，后得到黃色的衣服，就想：『這些顏色不相似，先留著。』如果先得到黃色的衣服，后得到紅色的、白色的、麻布的、粗麻布的、芻摩（Kshauma，細亞麻）布的、憍奢耶（Kauseya，絲綢）布的、翅夷羅（Kshiraka，細棉）布的、欽婆羅（Kambala，羊毛）布的、劫貝（Karpassa，棉花）布的衣服，得到后就想：『這些顏色不相似，先留著，如果得到相似的，就做成衣服。』 這時，有少欲知足、奉行頭陀（Dhuta，苦行）的比丘，聽到這件事後心裡不高興，用各種理由呵責六群比丘：『怎麼能叫比丘呢？得到非時之衣，因為顏色不相似就留著，想著如果得到相似的就做成衣服。先得到青色的衣服，后得到黃色的衣服，就想：『這些顏色不相似，先留著。』如果先得到黃色的衣服，后得到紅色的、白色的、麻布的、粗麻布的、芻摩布的、憍奢耶布的、翅夷羅布的、欽婆羅布的、劫貝布的衣服，得到后就想：『這些顏色不相似，先留著，如果得到相似的，就做成衣服。』』 這些比丘用各種理由呵責之後，將這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責六群比丘：『怎麼能叫比丘呢？得到非時之衣，因為顏色不相似就留著，想著如果得到相似的就做成衣服。如果先得到青色的衣服，后得到黃色的衣服，就想：『這些顏色不相似，先留著。』如果先得到黃色的衣服，后得到紅色的、白色的、麻布的、粗麻布的、芻摩布的、奢施耶（Shaushika，一種精細的棉布）布的、翅夷羅布的、欽婆羅布的、劫貝布的衣服，得到后就想：『這些顏色不相似，先留著，如果得到相似的，就做成衣服。』』 佛陀用各種理由呵責之後，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘的衣服已經做完，已經捨棄了迦絺那衣（Kathina，功德衣），如果得到非時之衣，比丘如果需要，應當親手拿取，儘快做成衣服。』
【English Translation】 English version Bhikkhus, if one first obtains a blue robe and then a yellow robe, and thinks, 'These are dissimilar, I will keep them.' If one first obtains a yellow robe, and then a red, white, hemp, wild hemp, Kshauma (fine linen), Kauseya (silk), Kshiraka (fine cotton), Kambala (wool), or Karpassa (cotton) robe, and having obtained it, thinks, 'These are dissimilar, I will keep them, and when I obtain similar ones, I will make a robe.' Then, a bhikkhu who is of few desires, content, and practices the Dhuta (ascetic practices), upon hearing of this matter, is displeased and in various ways rebukes the group of six bhikkhus: 'How can you be called bhikkhus, obtaining untimely robes and keeping them because they are dissimilar, thinking that when you obtain similar ones, you will make a robe? Having first obtained a blue robe and then a yellow robe, you think: 'These are dissimilar, I will keep them.' Having first obtained a yellow robe, and then a red, white, hemp, wild hemp, Kshauma, Kauseya, Kshiraka, Kambala, or Karpassa robe, and having obtained it, you think: 'These are dissimilar, I will keep them, and when I obtain similar ones, I will make a robe.'' Having rebuked them in various ways, these bhikkhus reported the matter to the Buddha. The Buddha, having assembled the Sangha (community) of bhikkhus because of this matter, knowingly asked the group of six bhikkhus: 'Did you really do this?' They replied: 'Indeed, we did, Lord!' The Buddha in various ways rebuked the group of six bhikkhus: 'How can you be called bhikkhus, obtaining untimely robes and keeping them because they are dissimilar, thinking that when you obtain similar ones, you will make a robe? Having first obtained a blue robe and then a yellow robe, you think: 'These are dissimilar, I will keep them.' Having first obtained a yellow robe, and then a red, white, hemp, wild hemp, Kshauma, Shaushika (a fine cotton fabric), Kshiraka, Kambala, or Karpassa robe, and having obtained it, you think: 'These are dissimilar, I will keep them, and when I obtain similar ones, I will make a robe.'' Having rebuked them in various ways, the Buddha said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited thus: If a bhikkhu's robe is finished, and he has relinquished the Kathina (robe offering), if he obtains an untimely robe, if the bhikkhu needs it, he should take it with his own hand and quickly make a robe.'
持，若足者善。若不足者，更望得衣令具足故，停是衣乃至一月。過是停者，尼薩耆波夜提。」
非時者，謂除別房衣、家中施衣、除安居衣，余殘衣名非時衣。
自手取速作受持者，是衣若作僧伽梨、若作郁多羅僧、若作安陀衛。
更望得衣者，此比丘作是念：「若母與我、若父、若兄弟、姊妹、兒女、本第二，若有般阇婆瑟會(五歲會也)、若有沙婆婆瑟會(六歲會也)、若二月會、若入舍會，我此一月中，會當能整合是衣。」
不足令足者，若僧伽梨少、若郁多羅僧少、若安陀衛少，作令具足。
是中犯者，若比丘得不具足衣，停更望得衣故，是比丘隨得衣日，即作是念：「我十日所望必不能得。」是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
又比丘得不具足衣，停更望得衣故，至二日作是念：「我九日所望必不能得。」是衣九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波逸提。
又比丘得不具足衣，停更望得衣故，至三日作是念：「我八日所望必不能得。」是衣八日內應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈
【現代漢語翻譯】 現代漢語譯本 『持，若足者善。若不足者，更希望得到衣服使之具足，因此停放這件衣服乃至一個月。超過這個期限停放，則犯尼薩耆波逸提。』
『非時』，指的是除了別房衣、家中施捨的衣、以及安居衣之外，剩餘的衣服都稱為非時衣。
『自手取速作受持』，這件衣服如果做成僧伽梨（Sanghati，大衣）、郁多羅僧（Uttarasanga，上衣）、或安陀衛（Antaravasaka，內衣）。
『更希望得到衣服』，這位比丘這樣想：『如果母親給我、或者父親、或者兄弟、姐妹、兒女、或者本第二，或者有般阇婆瑟會（Panjabassa vasse，五歲會）、或者有沙婆婆瑟會（Sabbavassa vasse，六歲會）、或者二月會、或者入舍會，我在這一個月中，應當能夠整合這件衣服。』
『不足令足』，如果僧伽梨（Sanghati，大衣）缺少、或者郁多羅僧（Uttarasanga，上衣）缺少、或者安陀衛（Antaravasaka，內衣）缺少，就把它做完整。
這裡面的犯戒情況是，如果比丘得到不完整的衣服，因為希望得到更多的衣服而停放，這位比丘在得到衣服的那天，就應該這樣想：『我十天內所希望的必定不能得到。』這件衣服十天內應該做成衣服，或者送給別人、或者作凈、或者受持。如果不做成衣服、不送給別人、不作凈、不受持，到第十一天天亮時，就犯尼薩耆波逸提。
又比丘得到不完整的衣服，因為希望得到更多的衣服而停放，到第二天這樣想：『我九天內所希望的必定不能得到。』這件衣服九天內應該做成衣服，或者送給別人、或者作凈、或者受持。如果不做成衣服、不送給別人、不作凈、不受持，到第十一天天亮時，就犯尼薩耆波逸提。
又比丘得到不完整的衣服，因為希望得到更多的衣服而停放，到第三天這樣想：『我八天內所希望的必定不能得到。』這件衣服八天內應該做成衣服，或者送給別人、或者作凈
【English Translation】 English version 『To keep, if it is sufficient, that is good. If it is not sufficient, hoping to obtain more cloth to complete it, therefore keeping this cloth for up to a month. Exceeding this period of keeping it, it is a Nissaggiya Pacittiya.』
『Untimely』 refers to any cloth other than that received specifically for a separate dwelling, cloth given within one's family, or cloth received for the rains retreat.
『Taking it with one's own hand and quickly making it and keeping it』 refers to making the cloth into a Sanghati (outer robe), an Uttarasanga (upper robe), or an Antaravasaka (inner robe).
『Hoping to obtain more cloth』 means the bhikkhu thinks: 『If my mother gives it to me, or my father, or brothers, sisters, sons, daughters, or the original second one, or if there is a Panjabassa vasse (five-year gathering), or if there is a Sabbavassa vasse (six-year gathering), or a two-month gathering, or a house-entering gathering, within this month, I should be able to complete this cloth.』
『Insufficient to make sufficient』 means if the Sanghati (outer robe) is lacking, or the Uttarasanga (upper robe) is lacking, or the Antaravasaka (inner robe) is lacking, to make it complete.
The offense in this case is, if a bhikkhu obtains incomplete cloth, and keeps it hoping to obtain more cloth, on the day the bhikkhu obtains the cloth, he should think: 『What I hope for within ten days will certainly not be obtained.』 This cloth should be made into cloth within ten days, or given to another, or made allowable, or kept. If he does not make it into cloth, does not give it to another, does not make it allowable, does not keep it, when the eleventh day dawns, it is a Nissaggiya Pacittiya.
Again, if a bhikkhu obtains incomplete cloth, and keeps it hoping to obtain more cloth, on the second day he thinks: 『What I hope for within nine days will certainly not be obtained.』 This cloth should be made into cloth within nine days, or given to another, or made allowable, or kept. If he does not make it into cloth, does not give it to another, does not make it allowable, does not keep it, when the eleventh day dawns, it is a Nissaggiya Pacittiya.
Again, if a bhikkhu obtains incomplete cloth, and keeps it hoping to obtain more cloth, on the third day he thinks: 『What I hope for within eight days will certainly not be obtained.』 This cloth should be made into cloth within eight days, or given to another, or made allowable
、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至四日作是念：「我七日所望必不能得。」是衣七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至五日作是念：「我六日所望必不能得。」是衣六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至六日作是念：「我五日所望必不能得。」是衣五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至七日作是念：「我四日所望必不能得。」是衣四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至八日作是念：「我三日所望必不能得。」是衣三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至九日作是
【現代漢語翻譯】 現代漢語譯本： 如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第十天的時候，他心想：『我明天所希望的必定不能得到。』這件衣服明天就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第四天的時候，他心想：『我七天所希望的必定不能得到。』這件衣服七天內就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第五天的時候，他心想：『我六天所希望的必定不能得到。』這件衣服六天內就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第六天的時候，他心想：『我五天所希望的必定不能得到。』這件衣服五天內就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第七天的時候，他心想：『我四天所希望的必定不能得到。』這件衣服四天內就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第八天的時候，他心想：『我三天所希望的必定不能得到。』這件衣服三天內就應該做成衣服，或者送給別人，或者做凈施，或者受持。如果不做成衣服、不送給別人、不做凈施、不受持，直到第十一天結束的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的衣服，並停留等待獲得更多的衣服，直到第九天的時候，他心想：
【English Translation】 English version: If a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, until the tenth day, and he thinks: 'What I hope for tomorrow will certainly not be obtained.' That robe should be made into a robe tomorrow, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the fourth day, and he thinks: 'What I hope for in seven days will certainly not be obtained.' That robe should be made into a robe within seven days, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the fifth day, and he thinks: 'What I hope for in six days will certainly not be obtained.' That robe should be made into a robe within six days, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the sixth day, and he thinks: 'What I hope for in five days will certainly not be obtained.' That robe should be made into a robe within five days, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the seventh day, and he thinks: 'What I hope for in four days will certainly not be obtained.' That robe should be made into a robe within four days, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the eighth day, and he thinks: 'What I hope for in three days will certainly not be obtained.' That robe should be made into a robe within three days, or given to another, or made a pure offering, or accepted. If he does not make it into a robe, does not give it to another, does not make a pure offering, and does not accept it, by the end of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, until the ninth day, and he thinks:
念：「我二日所望必不能得。」是衣二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十日作是念：「我一日所望必不能得。」是衣一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十一日，作是念：「我此十一日所望必不能得。」是衣十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十二日，作是念：「我此十二日所望必不能得。」是衣十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十三日，作是念：「我此十三日所望必不能得。」是衣十三日應即作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十四日，作是念：「我此十四日所望必不能得。」是衣十四日應作衣，若與
【現代漢語翻譯】 現代漢語譯本：如果比丘心想：『我兩天內所期望的（新衣）一定得不到。』這件（不完整的）衣服兩天內應該做成（完整的）衣服，或者送給別人，或者用來做凈施，或者自己受持。如果（到期）不做成衣服，不送給別人，不做凈施，不受持，到了第十一天的黎明時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
又如果比丘得到不完整的衣服，因為等待（其他布料）希望做成完整的衣服，到了第十天，心想：『我一天內所期望的（新衣）一定得不到。』這件衣服一天內應該做成衣服，或者送給別人，或者用來做凈施，或者自己受持。如果（到期）不做成衣服，不送給別人，不做凈施，不受持，到了第十一天的黎明時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
又如果比丘得到不完整的衣服，因為等待（其他布料）希望做成完整的衣服，到了第十一天，心想：『我這十一天內所期望的（新衣）一定得不到。』這件衣服十一天內應該做成衣服，或者送給別人，或者用來做凈施，或者自己受持。如果（到期）不做成衣服，不送給別人，不做凈施，不受持，到了第十二天的黎明時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
又如果比丘得到不完整的衣服，因為等待（其他布料）希望做成完整的衣服，到了第十二天，心想：『我這十二天內所期望的（新衣）一定得不到。』這件衣服十二天內應該做成衣服，或者送給別人，或者用來做凈施，或者自己受持。如果（到期）不做成衣服，不送給別人，不做凈施，不受持，到了第十三天的黎明時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
又如果比丘得到不完整的衣服，因為等待（其他布料）希望做成完整的衣服，到了第十三天，心想：『我這十三天內所期望的（新衣）一定得不到。』這件衣服十三天內應該做成衣服，或者送給別人，或者用來做凈施，或者自己受持。如果（到期）不做成衣服，不送給別人，不做凈施，不受持，到了第十四天的黎明時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
又如果比丘得到不完整的衣服，因為等待（其他布料）希望做成完整的衣服，到了第十四天，心想：『我這十四天內所期望的（新衣）一定得不到。』這件衣服十四天內應該做成衣服，或者與
【English Translation】 English version: If a bhikkhu thinks: 'What I have hoped for in two days will certainly not be obtained.' That (incomplete) robe should be made into a robe within two days, either given to someone, or made pure, or accepted. If (by the deadline) it is not made into a robe, not given to someone, not made pure, not accepted, then at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain (other cloth) hoping to make it into a complete robe, and on the tenth day, thinks: 'What I have hoped for in one day will certainly not be obtained.' That robe should be made into a robe within one day, either given to someone, or made pure, or accepted. If (by the deadline) it is not made into a robe, not given to someone, not made pure, not accepted, then at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain (other cloth) hoping to make it into a complete robe, and on the eleventh day, thinks: 'What I have hoped for in these eleven days will certainly not be obtained.' That robe should be made into a robe within eleven days, either given to someone, or made pure, or accepted. If (by the deadline) it is not made into a robe, not given to someone, not made pure, not accepted, then at the dawn of the twelfth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain (other cloth) hoping to make it into a complete robe, and on the twelfth day, thinks: 'What I have hoped for in these twelve days will certainly not be obtained.' That robe should be made into a robe within twelve days, either given to someone, or made pure, or accepted. If (by the deadline) it is not made into a robe, not given to someone, not made pure, not accepted, then at the dawn of the thirteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain (other cloth) hoping to make it into a complete robe, and on the thirteenth day, thinks: 'What I have hoped for in these thirteen days will certainly not be obtained.' That robe should be made into a robe within thirteen days, either given to someone, or made pure, or accepted. If (by the deadline) it is not made into a robe, not given to someone, not made pure, not accepted, then at the dawn of the fourteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain (other cloth) hoping to make it into a complete robe, and on the fourteenth day, thinks: 'What I have hoped for in these fourteen days will certainly not be obtained.' That robe should be made into a robe within fourteen days, either given to
人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十五日，作是念：「我此十五日所望必不能得。」是衣十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十六日，作是念：「我此十六日所望必不能得。」是衣十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十七日，作是念：「我此十七日所望必不能得。」是衣十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十八日，作是念：「我此十八日所望必不能得。」是衣十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十九日，作是念：「我此十九日所望必不能得。」是衣十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不
【現代漢語翻譯】 現代漢語譯本： 如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，如果他製作了凈衣，或者接受了袈裟，或者沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，直到第十五天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，直到第十五天，他心想：『我這十五天所希望的必定不能得到。』這件袈裟在第十五天應該製作成袈裟，或者給予他人，或者製作成凈衣，或者接受袈裟。如果沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，直到第十六天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，直到第十六天，他心想：『我這第十六天所希望的必定不能得到。』這件袈裟在第十六天應該製作成袈裟，或者給予他人，或者製作成凈衣，或者接受袈裟。如果沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，直到第十七天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，直到第十七天，他心想：『我這第十七天所希望的必定不能得到。』這件袈裟在第十七天應該製作成袈裟，或者給予他人，或者製作成凈衣，或者接受袈裟。如果沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，直到第十八天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，直到第十八天，他心想：『我這第十八天所希望的必定不能得到。』這件袈裟在第十八天應該製作成袈裟，或者給予他人，或者製作成凈衣，或者接受袈裟。如果沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，直到第十九天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘獲得了不完整的袈裟，爲了等待獲得更多的布料，直到第十九天，他心想：『我這第十九天所希望的必定不能得到。』這件袈裟在第十九天應該製作成袈裟，或者給予他人，或者製作成凈衣，或者接受袈裟。如果沒有製作袈裟，沒有給予他人，沒有製作凈衣，沒有接受袈裟，
【English Translation】 English version: If a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, if he makes it pure, or accepts it, or does not make the robe, does not give it to others, does not make it pure, does not accept it, until the dawn of the fifteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the fifteenth day, he thinks: 'What I have hoped for in these fifteen days will certainly not be obtained.' This robe should be made into a robe on the fifteenth day, or given to others, or made pure, or accepted. If he does not make the robe, does not give it to others, does not make it pure, does not accept it, until the dawn of the sixteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the sixteenth day, he thinks: 'What I have hoped for on this sixteenth day will certainly not be obtained.' This robe should be made into a robe on the sixteenth day, or given to others, or made pure, or accepted. If he does not make the robe, does not give it to others, does not make it pure, does not accept it, until the dawn of the seventeenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the seventeenth day, he thinks: 'What I have hoped for on this seventeenth day will certainly not be obtained.' This robe should be made into a robe on the seventeenth day, or given to others, or made pure, or accepted. If he does not make the robe, does not give it to others, does not make it pure, does not accept it, until the dawn of the eighteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the eighteenth day, he thinks: 'What I have hoped for on this eighteenth day will certainly not be obtained.' This robe should be made into a robe on the eighteenth day, or given to others, or made pure, or accepted. If he does not make the robe, does not give it to others, does not make it pure, does not accept it, until the dawn of the nineteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the nineteenth day, he thinks: 'What I have hoped for on this nineteenth day will certainly not be obtained.' This robe should be made into a robe on the nineteenth day, or given to others, or made pure, or accepted. If he does not make the robe, does not give it to others, does not make it pure, does not accept it,
作凈、不受持，至二十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十日，作是念：「我此二十日所望必不能得。」是衣二十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十一日，作是念：「我此二十一日所望必不能得。」是衣二十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十二日，作是念：「我此二十二日所望必不能得。」是衣二十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十三日，作是念：「我此二十三日所望必不能得。」是衣二十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十四日，作是念：「我此二十四日所望必不能得。」是衣二十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不
【現代漢語翻譯】 現代漢語譯本： 如果比丘獲得了不完整的衣服，沒有處理，也沒有持有，直到第二十天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律名稱）。
如果比丘獲得了不完整的衣服，因為希望得到更多的衣服而停留等待，直到第二十天，心想：『我這二十天所希望的必定不能得到。』這件衣服在第二十天應該做成衣服，或者送給別人，或者處理，或者持有。如果不做成衣服，不送給別人，不處理，不持有，直到第二十一天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya）。
如果比丘獲得了不完整的衣服，因為希望得到更多的衣服而停留等待，直到第二十一天，心想：『我這第二十一天所希望的必定不能得到。』這件衣服在第二十一天應該做成衣服，或者送給別人，或者處理，或者持有。如果不做成衣服，不送給別人，不處理，不持有，直到第二十二天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya）。
如果比丘獲得了不完整的衣服，因為希望得到更多的衣服而停留等待，直到第二十二天，心想：『我這第二十二天所希望的必定不能得到。』這件衣服在第二十二天應該做成衣服，或者送給別人，或者處理，或者持有。如果不做成衣服，不送給別人，不處理，不持有，直到第二十三天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya）。
如果比丘獲得了不完整的衣服，因為希望得到更多的衣服而停留等待，直到第二十三天，心想：『我這第二十三天所希望的必定不能得到。』這件衣服在第二十三天應該做成衣服，或者送給別人，或者處理，或者持有。如果不做成衣服，不送給別人，不處理，不持有，直到第二十四天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya）。
如果比丘獲得了不完整的衣服，因為希望得到更多的衣服而停留等待，直到第二十四天，心想：『我這第二十四天所希望的必定不能得到。』這件衣服在第二十四天應該做成衣服，或者送給別人，或者處理，或者持有。如果不做成衣服，不送給別人，不處理，不
【English Translation】 English version: If a bhikkhu (monk) obtains an incomplete robe, and does not dispose of it or keep it, until the end of the twentieth day, he commits a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture).
If a bhikkhu obtains an incomplete robe, and stays waiting in the hope of obtaining more cloth, until the twentieth day, thinking: 'What I have hoped for these twenty days will certainly not be obtained.' This robe should be made into a robe on the twentieth day, or given to another, or disposed of, or kept. If he does not make it into a robe, does not give it to another, does not dispose of it, does not keep it, until the end of the twenty-first day, he commits a Nissaggiya Pacittiya.
If a bhikkhu obtains an incomplete robe, and stays waiting in the hope of obtaining more cloth, until the twenty-first day, thinking: 'What I have hoped for these twenty-one days will certainly not be obtained.' This robe should be made into a robe on the twenty-first day, or given to another, or disposed of, or kept. If he does not make it into a robe, does not give it to another, does not dispose of it, does not keep it, until the end of the twenty-second day, he commits a Nissaggiya Pacittiya.
If a bhikkhu obtains an incomplete robe, and stays waiting in the hope of obtaining more cloth, until the twenty-second day, thinking: 'What I have hoped for these twenty-two days will certainly not be obtained.' This robe should be made into a robe on the twenty-second day, or given to another, or disposed of, or kept. If he does not make it into a robe, does not give it to another, does not dispose of it, does not keep it, until the end of the twenty-third day, he commits a Nissaggiya Pacittiya.
If a bhikkhu obtains an incomplete robe, and stays waiting in the hope of obtaining more cloth, until the twenty-third day, thinking: 'What I have hoped for these twenty-three days will certainly not be obtained.' This robe should be made into a robe on the twenty-third day, or given to another, or disposed of, or kept. If he does not make it into a robe, does not give it to another, does not dispose of it, does not keep it, until the end of the twenty-fourth day, he commits a Nissaggiya Pacittiya.
If a bhikkhu obtains an incomplete robe, and stays waiting in the hope of obtaining more cloth, until the twenty-fourth day, thinking: 'What I have hoped for these twenty-four days will certainly not be obtained.' This robe should be made into a robe on the twenty-fourth day, or given to another, or disposed of, or kept. If he does not make it into a robe, does not give it to another, does not dispose of it, does not
受持，至二十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十五日，作是念：「我此二十五日所望必不能得。」是衣二十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十六日，作是念：「我此二十六日所望必不能得。」是衣二十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十七日，作是念：「我此二十七日所望必不能得。」是衣二十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十八日，作是念：「我此二十八日所望必不能得。」是衣二十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十九日，作是念：「我此二十九日所望必不能得。」是衣二十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不
【現代漢語翻譯】 現代漢語譯本： 如果比丘接受了（不完整的衣服），並持有它，直到第二十五天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為希望得到更多的布料而停留，直到第二十五天，心想：『我這二十五天所希望的必定不能得到。』這件衣服在第二十五天應該做成衣服，或者送給別人，或者作為凈物處理，或者接受持有。如果不做成衣服、不送給別人、不作為凈物處理、不接受持有，到第二十六天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為希望得到更多的布料而停留，直到第二十六天，心想：『我這二十六天所希望的必定不能得到。』這件衣服在第二十六天應該做成衣服，或者送給別人，或者作為凈物處理，或者接受持有。如果不做成衣服、不送給別人、不作為凈物處理、不接受持有，到第二十七天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為希望得到更多的布料而停留，直到第二十七天，心想：『我這二十七天所希望的必定不能得到。』這件衣服在第二十七天應該做成衣服，或者送給別人，或者作為凈物處理，或者接受持有。如果不做成衣服、不送給別人、不作為凈物處理、不接受持有，到第二十八天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為希望得到更多的布料而停留，直到第二十八天，心想：『我這二十八天所希望的必定不能得到。』這件衣服在第二十八天應該做成衣服，或者送給別人，或者作為凈物處理，或者接受持有。如果不做成衣服、不送給別人、不作為凈物處理、不接受持有，到第二十九天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為希望得到更多的布料而停留，直到第二十九天，心想：『我這二十九天所希望的必定不能得到。』這件衣服在第二十九天應該做成衣服，或者送給別人，或者作為凈物處理，或者接受持有。如果不做成衣服、不送給別人、不作為凈物處理、不
【English Translation】 English version: If a bhikkhu receives (an incomplete robe) and keeps it until the dawn of the twenty-fifth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, remaining in the hope of obtaining more cloth, until the twenty-fifth day, thinking: 'What I have hoped for these twenty-five days will certainly not be obtained.' This robe should be made into a robe on the twenty-fifth day, or given to another, or made allowable, or accepted and kept. If it is not made into a robe, not given to another, not made allowable, not accepted and kept, by the dawn of the twenty-sixth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, remaining in the hope of obtaining more cloth, until the twenty-sixth day, thinking: 'What I have hoped for these twenty-six days will certainly not be obtained.' This robe should be made into a robe on the twenty-sixth day, or given to another, or made allowable, or accepted and kept. If it is not made into a robe, not given to another, not made allowable, not accepted and kept, by the dawn of the twenty-seventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, remaining in the hope of obtaining more cloth, until the twenty-seventh day, thinking: 'What I have hoped for these twenty-seventh days will certainly not be obtained.' This robe should be made into a robe on the twenty-seventh day, or given to another, or made allowable, or accepted and kept. If it is not made into a robe, not given to another, not made allowable, not accepted and kept, by the dawn of the twenty-eighth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, remaining in the hope of obtaining more cloth, until the twenty-eighth day, thinking: 'What I have hoped for these twenty-eighth days will certainly not be obtained.' This robe should be made into a robe on the twenty-eighth day, or given to another, or made allowable, or accepted and kept. If it is not made into a robe, not given to another, not made allowable, not accepted and kept, by the dawn of the twenty-ninth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, remaining in the hope of obtaining more cloth, until the twenty-ninth day, thinking: 'What I have hoped for these twenty-ninth days will certainly not be obtained.' This robe should be made into a robe on the twenty-ninth day, or given to another, or made allowable, or accepted and kept. If it is not made into a robe, not given to another, not made allowable, not
受持，至三十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三十日，作是念：「我此三十日所望必不能得。」是衣三十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，即停衣日不得所望、非望而得，是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二日不得所望、非望而得，是衣九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，乃至九日不得所望、非望而得，是衣二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，乃至十日不得所望、非望而得，是衣一日應即作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十一日不得所望、非望而得，是衣十一日應作
【現代漢語翻譯】 現代漢語譯本 如果比丘接受並持有（不具足的）衣物，直到第三十天結束時，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種需要懺悔的罪）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，直到第三十天，心想：『我這三十天所希望的必定不能得到。』這件衣服在三十天內應該製作完成，或者送給別人，或者作為凈物處理，或者接受並持有。如果不製作衣服、不送給別人、不作為凈物處理、不接受並持有，直到第三十一天結束時，就犯了尼薩耆波夜提。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，在停留的第一天沒有得到所希望的，卻得到了不希望的，這件衣服在十天內應該製作完成，或者送給別人，或者作為凈物處理，或者接受並持有。如果不製作衣服、不送給別人、不作為凈物處理、不接受並持有，直到第十一天結束時，就犯了尼薩耆波夜提。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，直到第二天沒有得到所希望的，卻得到了不希望的，這件衣服在九天內應該製作完成，或者送給別人，或者作為凈物處理，或者接受並持有。如果不製作衣服、不送給別人、不作為凈物處理、不接受並持有，直到第十一天結束時，就犯了尼薩耆波夜提。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，直到第九天沒有得到所希望的，卻得到了不希望的，這件衣服在兩天內應該製作完成，或者送給別人，或者作為凈物處理，或者接受並持有。如果不製作衣服、不送給別人、不作為凈物處理、不接受並持有，直到第十一天結束時，就犯了尼薩耆波夜提。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，直到第十天沒有得到所希望的，卻得到了不希望的，這件衣服在一天內應該立即製作完成，或者送給別人，或者作為凈物處理，或者接受並持有。如果不製作衣服、不送給別人、不作為凈物處理、不接受並持有，直到第十一天結束時，就犯了尼薩耆波夜提。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服而停留，直到第十一天沒有得到所希望的，卻得到了不希望的，這件衣服在第十一天應該製作
【English Translation】 English version If a bhikkhu receives and holds (an incomplete) robe, until the thirtieth day is over, he commits a Nissaggiya Pacittiya (an offense requiring expiation).
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, until the thirtieth day, thinking: 'What I have hoped for in these thirty days will certainly not be obtained,' that robe should be made into a robe within thirty days, or given to another, or made allowable, or received and held. If he does not make it into a robe, does not give it to another, does not make it allowable, and does not receive and hold it, when the thirty-first day is over, he commits a Nissaggiya Pacittiya.
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, and on the very day he stays, he does not obtain what he hoped for, but obtains what he did not hope for, that robe should be made into a robe within ten days, or given to another, or made allowable, or received and held. If he does not make it into a robe, does not give it to another, does not make it allowable, and does not receive and hold it, when the eleventh day is over, he commits a Nissaggiya Pacittiya.
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, and until the second day he does not obtain what he hoped for, but obtains what he did not hope for, that robe should be made into a robe within nine days, or given to another, or made allowable, or received and held. If he does not make it into a robe, does not give it to another, does not make it allowable, and does not receive and hold it, when the eleventh day is over, he commits a Nissaggiya Pacittiya.
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, and until the ninth day he does not obtain what he hoped for, but obtains what he did not hope for, that robe should be made into a robe within two days, or given to another, or made allowable, or received and held. If he does not make it into a robe, does not give it to another, does not make it allowable, and does not receive and hold it, when the eleventh day is over, he commits a Nissaggiya Pacittiya.
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, and until the tenth day he does not obtain what he hoped for, but obtains what he did not hope for, that robe should be made into a robe within one day, or given to another, or made allowable, or received and held. If he does not make it into a robe, does not give it to another, does not make it allowable, and does not receive and hold it, when the eleventh day is over, he commits a Nissaggiya Pacittiya.
Furthermore, if a bhikkhu obtains an incomplete robe, and stays waiting to obtain more robe material, and until the eleventh day he does not obtain what he hoped for, but obtains what he did not hope for, that robe should be made on the eleventh day.
衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十二日不得所望、非望而得，是衣十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十三日不得所望、非望而得，是衣十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十四日不得所望、非望而得，是衣十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十五日不得所望、非望而得，是衣十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十六日不得所望、非望而得，是衣十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故
【現代漢語翻譯】 現代漢語譯本 如果比丘獲得了衣服，無論是給予他人、製作凈衣、還是受持，都應及時處理。如果獲得衣服后，不給予他人、不製作凈衣、不受持，到了第十二天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留，到了第十二天，沒有得到所期望的衣服，或者得到了非期望的衣服，這件衣服在十二天內應當製作完成，無論是給予他人、製作凈衣、還是受持。如果獲得衣服后，不製作衣服、不給予他人、不製作凈衣、不受持，到了第十三天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留，到了第十三天，沒有得到所期望的衣服，或者得到了非期望的衣服，這件衣服在十三天內應當製作完成，無論是給予他人、製作凈衣、還是受持。如果獲得衣服后，不製作衣服、不給予他人、不製作凈衣、不受持，到了第十四天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留，到了第十四天，沒有得到所期望的衣服，或者得到了非期望的衣服，這件衣服在十四天內應當製作完成，無論是給予他人、製作凈衣、還是受持。如果獲得衣服后，不製作衣服、不給予他人、不製作凈衣、不受持，到了第十五天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留，到了第十五天，沒有得到所期望的衣服，或者得到了非期望的衣服，這件衣服在十五天內應當製作完成，無論是給予他人、製作凈衣、還是受持。如果獲得衣服后，不製作衣服、不給予他人、不製作凈衣、不受持，到了第十六天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留，到了第十六天，沒有得到所期望的衣服，或者得到了非期望的衣服，這件衣服在十六天內應當製作完成，無論是給予他人、製作凈衣、還是受持。如果獲得衣服后，不製作衣服、不給予他人、不製作凈衣、不受持，到了第十七天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘獲得了不完整的衣服，因為等待獲得其他衣服的緣故而停留
【English Translation】 English version If a bhikkhu (monk) obtains a robe, whether it is given to someone, made pure, or accepted and held, it should be dealt with promptly. If, after obtaining a robe, it is not given to someone, not made pure, and not accepted and held, by the end of the twelfth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes, and by the twelfth day he has not obtained the desired robe, or has obtained an undesired robe, this robe should be made complete within twelve days, whether it is given to someone, made pure, or accepted and held. If, after obtaining the robe, it is not made into a robe, not given to someone, not made pure, and not accepted and held, by the end of the thirteenth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes, and by the thirteenth day he has not obtained the desired robe, or has obtained an undesired robe, this robe should be made complete within thirteen days, whether it is given to someone, made pure, or accepted and held. If, after obtaining the robe, it is not made into a robe, not given to someone, not made pure, and not accepted and held, by the end of the fourteenth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes, and by the fourteenth day he has not obtained the desired robe, or has obtained an undesired robe, this robe should be made complete within fourteen days, whether it is given to someone, made pure, or accepted and held. If, after obtaining the robe, it is not made into a robe, not given to someone, not made pure, and not accepted and held, by the end of the fifteenth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes, and by the fifteenth day he has not obtained the desired robe, or has obtained an undesired robe, this robe should be made complete within fifteen days, whether it is given to someone, made pure, or accepted and held. If, after obtaining the robe, it is not made into a robe, not given to someone, not made pure, and not accepted and held, by the end of the sixteenth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes, and by the sixteenth day he has not obtained the desired robe, or has obtained an undesired robe, this robe should be made complete within sixteen days, whether it is given to someone, made pure, or accepted and held. If, after obtaining the robe, it is not made into a robe, not given to someone, not made pure, and not accepted and held, by the end of the seventeenth day, a 'Nissaggiya Pacittiya' (an offense entailing forfeiture) is committed. Furthermore, if a bhikkhu obtains an incomplete robe and delays because he is waiting to obtain other robes
，至十七日不得所望、非望而得，是衣十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十八日不得所望、非望而得，是衣十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十九日不得所望、非望而得，是衣十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十日不得所望、非望而得，是衣二十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十一日不得所望、非望而得，是衣二十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十二日不得所望、非望而得，是衣二十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十三日地
【現代漢語翻譯】 現代漢語譯本： 如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第十七天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第十七天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第十八天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第十八天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第十八天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第十九天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第十九天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第十九天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第二十天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第二十天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第二十天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第二十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第二十一天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第二十一天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第二十二天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 又如果比丘得到不完整的袈裟，因為等待希望得到更多的袈裟，直到第二十二天，沒有得到所希望的，或者得到了非期望的，這件袈裟在第二十二天應該做成袈裟，或者送給別人，或者做凈施，或者自己受持。如果不做成袈裟，不送給別人，不做凈施，不自己受持，到了第二十三天地
【English Translation】 English version: If a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the seventeenth day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the seventeenth day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the eighteenth day dawns, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the eighteenth day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the eighteenth day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the nineteenth day dawns, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the nineteenth day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the nineteenth day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the twentieth day dawns, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the twentieth day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the twentieth day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the twenty-first day dawns, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the twenty-first day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the twenty-first day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the twenty-second day dawns, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in the hope of obtaining more robe material, and by the twenty-second day he has not obtained what he hoped for, or has obtained something unexpected, that robe should be made into a robe on the twenty-second day, or given to someone, or made allowable, or accepted for use. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept it for use, by the time the twenty-third day
了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十三日不得所望、非望而得，是衣二十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十四日不得所望、非望而得，是衣二十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十五日不得所望、非望而得，是衣二十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十六日不得所望、非望而得，是衣二十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十七日不得所望、非望而得，是衣二十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十八日不得所望、非望而得，是衣二十八
【現代漢語翻譯】 現代漢語譯本 如果到了那個時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十三天，沒有得到所期望的，卻得到了非期望的。這件衣服在第二十三天應當製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第二十四天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十四天，沒有得到所期望的，卻得到了非期望的。這件衣服在第二十四天應當製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第二十五天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十五天，沒有得到所期望的，卻得到了非期望的。這件衣服在第二十五天應當製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第二十六天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十六天，沒有得到所期望的，卻得到了非期望的。這件衣服在第二十六天應當製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第二十七天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十七天，沒有得到所期望的，卻得到了非期望的。這件衣服在第二十七天應當製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第二十八天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
再者，如果比丘得到不完整的衣服，因為等待得到其他衣服的緣故，直到第二十八天，沒有得到所期望的。這件衣服在第二十八
【English Translation】 English version If that time arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-third day he has not obtained what he hoped for, but has obtained something unexpected, that robe should be made into a usable robe on the twenty-third day, either by giving it to someone, making it allowable, or keeping it for oneself. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it for himself, when the dawn of the twenty-fourth day arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-fourth day he has not obtained what he hoped for, but has obtained something unexpected, that robe should be made into a usable robe on the twenty-fourth day, either by giving it to someone, making it allowable, or keeping it for oneself. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it for himself, when the dawn of the twenty-fifth day arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-fifth day he has not obtained what he hoped for, but has obtained something unexpected, that robe should be made into a usable robe on the twenty-fifth day, either by giving it to someone, making it allowable, or keeping it for oneself. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it for himself, when the dawn of the twenty-sixth day arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-sixth day he has not obtained what he hoped for, but has obtained something unexpected, that robe should be made into a usable robe on the twenty-sixth day, either by giving it to someone, making it allowable, or keeping it for oneself. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it for himself, when the dawn of the twenty-seventh day arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-seventh day he has not obtained what he hoped for, but has obtained something unexpected, that robe should be made into a usable robe on the twenty-seventh day, either by giving it to someone, making it allowable, or keeping it for oneself. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it for himself, when the dawn of the twenty-eighth day arrives, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits for another robe, and by the twenty-eighth day he has not obtained what he hoped for. That robe should be made into a usable robe on the twenty-eighth
日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十九日不得所望、非望而得，是衣二十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三十日不得所望、非望而得，是衣三十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，即得衣日斷所望得、非望而得，是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二日斷所望得、非望而得，是衣九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三日斷所望得、非望而得，是衣八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhikkhu）得到衣服，應當在當天製作成衣，或者贈與他人，或者進行凈施（作凈，指通過某種儀式使物品成為僧團或個人的合法財產），或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第二十九天地亮時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律，指必須捨棄某物並懺悔的罪過）。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，到了第二十九天，沒有得到所期望的，或者得到了非期望的，這件衣服在第二十九天應當製作成衣，或者贈與他人，或者進行凈施，或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第三十天地亮時，就觸犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，到了第三十天，沒有得到所期望的，或者得到了非期望的，這件衣服在第三十天應當製作成衣，或者贈與他人，或者進行凈施，或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第三十一天地亮時，就觸犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，在得到衣服的當天就斷絕了所期望的，或者得到了非期望的，這件衣服在十天內應當製作成衣，或者贈與他人，或者進行凈施，或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第十一天地亮時，就觸犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，到了第二天就斷絕了所期望的，或者得到了非期望的，這件衣服在九天內應當製作成衣，或者贈與他人，或者進行凈施，或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第十一天地亮時，就觸犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，到了第三天就斷絕了所期望的，或者得到了非期望的，這件衣服在八天內應當製作成衣，或者贈與他人，或者進行凈施，或者接受持有。如果不製作成衣，不贈與他人，不進行凈施，不接受持有，到了第十一天地亮時，就觸犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到
【English Translation】 English version: If a bhikkhu (monk) obtains cloth, he should make it into a robe on that very day, or give it to someone, or make it allowable (作凈, meaning to make the item legally the property of the Sangha or an individual through a certain ritual), or accept and keep it. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the twenty-ninth day dawns, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain more cloth, and by the twenty-ninth day he has not obtained what he expected, or has obtained something unexpected, this cloth should be made into a robe on the twenty-ninth day, or given to someone, or made allowable, or accepted and kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the thirtieth day dawns, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain more cloth, and by the thirtieth day he has not obtained what he expected, or has obtained something unexpected, this cloth should be made into a robe on the thirtieth day, or given to someone, or made allowable, or accepted and kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the thirty-first day dawns, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain more cloth, and on the very day he obtains the cloth, he gives up what he expected, or obtains something unexpected, this cloth should be made into a robe within ten days, or given to someone, or made allowable, or accepted and kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the eleventh day dawns, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain more cloth, and on the second day he gives up what he expected, or obtains something unexpected, this cloth should be made into a robe within nine days, or given to someone, or made allowable, or accepted and kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the eleventh day dawns, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain more cloth, and on the third day he gives up what he expected, or obtains something unexpected, this cloth should be made into a robe within eight days, or given to someone, or made allowable, or accepted and kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not accept and keep it, when the eleventh day dawns, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains incomplete cloth, waiting to obtain
衣故，乃至九日斷所望得、非望而得，是衣二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十日斷所望得、非望而得，是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十一日斷所望得、非望而得，是衣十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十二日斷所望得、非望而得，是衣十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十三日斷所望得、非望而得，是衣十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十四日斷所望得，非望而得，是衣十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十五日地了時，尼薩耆波夜
【現代漢語翻譯】 現代漢語譯本 如果比丘得到衣服，爲了期待得到更多而停留，直到第九天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在兩天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十一天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，爲了期待得到更多而停留，直到第十天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在十天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十一天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，爲了期待得到更多而停留，直到第十一天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在十一天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十二天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，爲了期待得到更多而停留，直到第十二天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在十二天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十三天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，爲了期待得到更多而停留，直到第十三天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在十三天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十四天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，爲了期待得到更多而停留，直到第十四天斷絕了希望，或者得到了意料之外的衣服，這件衣服應該在十四天內製作完成，或者送給別人，或者做凈施，或者自己受持。如果不製作衣服，不送給別人，不做凈施，不受持，到了第十五天黎明時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
【English Translation】 English version If a bhikkhu (monk) obtains a robe and delays, hoping to obtain more, until the ninth day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within two days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the eleventh day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. If a bhikkhu (monk) obtains an incomplete robe and delays, hoping to obtain more, until the tenth day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within ten days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the eleventh day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. If a bhikkhu (monk) obtains an incomplete robe and delays, hoping to obtain more, until the eleventh day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within eleven days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the twelfth day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. If a bhikkhu (monk) obtains an incomplete robe and delays, hoping to obtain more, until the twelfth day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within twelve days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the thirteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. If a bhikkhu (monk) obtains an incomplete robe and delays, hoping to obtain more, until the thirteenth day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within thirteen days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the fourteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed. If a bhikkhu (monk) obtains an incomplete robe and delays, hoping to obtain more, until the fourteenth day when the hope is abandoned, or an unexpected robe is obtained, this robe should be made into a usable garment within fourteen days, or given to someone, or made pure, or accepted for use. If the robe is not made, not given to someone, not made pure, and not accepted for use, by the dawn of the fifteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture and confession) is committed.
提。
又比丘得不具足衣，停更望得衣故，至十五日斷所望得、非望而得，是衣十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十六日斷所望得、非望而得，是衣十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十七日斷所望得、非望而得，是衣十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十八日斷所望得、非望而得，是衣十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十九日斷所望得、非望而得，是衣十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十日斷所望得、非望而得，是衣二十日應作衣，若與人、若作凈、若受持。若不作衣、不與人
【現代漢語翻譯】 現代漢語譯本 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第十五天，斷絕了所希望得到的和非希望得到的。這件衣服在第十五天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人，不做凈施，不自己受持，到了第十六天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第十六天，斷絕了所希望得到的和非希望得到的。這件衣服在第十六天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人，不做凈施，不自己受持，到了第十七天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第十七天，斷絕了所希望得到的和非希望得到的。這件衣服在第十七天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人，不做凈施，不自己受持，到了第十八天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第十八天，斷絕了所希望得到的和非希望得到的。這件衣服在第十八天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人，不做凈施，不自己受持，到了第十九天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第十九天，斷絕了所希望得到的和非希望得到的。這件衣服在第十九天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人，不做凈施，不自己受持，到了第二十天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 還有，如果比丘（bhikkhu）得到不完整的衣服，因為等待得到更多的衣服，直到第二十天，斷絕了所希望得到的和非希望得到的。這件衣服在第二十天應該用來做衣服，或者送給別人，或者做凈施，或者自己受持。如果不做成衣服，不送給別人
【English Translation】 English version Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the fifteenth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the fifteenth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, at the dawn of the sixteenth day, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the sixteenth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the sixteenth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, at the dawn of the seventeenth day, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the seventeenth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the seventeenth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, at the dawn of the eighteenth day, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the eighteenth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the eighteenth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, at the dawn of the nineteenth day, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the nineteenth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the nineteenth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, at the dawn of the twentieth day, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture). Furthermore, if a bhikkhu (bhikkhu) obtains an incomplete robe, waiting to obtain more robes, until the twentieth day, he relinquishes what he hoped to obtain and what he did not hope to obtain. This robe should be made into a robe on the twentieth day, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone
、不作凈、不受持，至二十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十一日斷所望得、非望而得，是衣二十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十二日斷所望得、非望而得，是衣二十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十三日斷所望得、非望而得，是衣二十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十四日斷所望得、非望而得，是衣二十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十五日斷所望得、非望而得，是衣二十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十六日
【現代漢語翻譯】 現代漢語譯本： 如果比丘沒有做凈（將物品視為允許使用的行為），也沒有受持（正式接受並使用物品），直到第二十一天結束時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種需要懺悔的戒律）。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十一天，斷絕了希望得到或非希望而得到的衣服，這件衣服在第二十一天應該做成衣服，或者送給別人，或者做凈，或者受持。如果不做成衣服，不送給別人，不做凈，不受持，直到第二十二天結束時，觸犯尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十二天，斷絕了希望得到或非希望而得到的衣服，這件衣服在第二十二天應該做成衣服，或者送給別人，或者做凈，或者受持。如果不做成衣服，不送給別人，不做凈，不受持，直到第二十三天結束時，觸犯尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十三天，斷絕了希望得到或非希望而得到的衣服，這件衣服在第二十三天應該做成衣服，或者送給別人，或者做凈，或者受持。如果不做成衣服，不送給別人，不做凈，不受持，直到第二十四天結束時，觸犯尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十四天，斷絕了希望得到或非希望而得到的衣服，這件衣服在第二十四天應該做成衣服，或者送給別人，或者做凈，或者受持。如果不做成衣服，不送給別人，不做凈，不受持，直到第二十五天結束時，觸犯尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十五天，斷絕了希望得到或非希望而得到的衣服，這件衣服在第二十五天應該做成衣服，或者送給別人，或者做凈，或者受持。如果不做成衣服，不送給別人，不做凈，不受持，直到第二十六天結束時，觸犯尼薩耆波夜提。 如果比丘得到不完整的衣服，因為等待得到更多的衣服，直到第二十六天……
【English Translation】 English version: If a bhikkhu (monk) does not make it allowable ('make clean') or does not accept it, until the end of the twenty-first day, it is a Nissaggiya Pacittiya (an offense requiring expiation). Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-first day when the expectation of obtaining or not obtaining ceases, that robe should be made into a robe on the twenty-first day, or given to someone, or made allowable, or accepted. If he does not make it into a robe, does not give it to someone, does not make it allowable, does not accept it, until the end of the twenty-second day, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-second day when the expectation of obtaining or not obtaining ceases, that robe should be made into a robe on the twenty-second day, or given to someone, or made allowable, or accepted. If he does not make it into a robe, does not give it to someone, does not make it allowable, does not accept it, until the end of the twenty-third day, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-third day when the expectation of obtaining or not obtaining ceases, that robe should be made into a robe on the twenty-third day, or given to someone, or made allowable, or accepted. If he does not make it into a robe, does not give it to someone, does not make it allowable, does not accept it, until the end of the twenty-fourth day, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-fourth day when the expectation of obtaining or not obtaining ceases, that robe should be made into a robe on the twenty-fourth day, or given to someone, or made allowable, or accepted. If he does not make it into a robe, does not give it to someone, does not make it allowable, does not accept it, until the end of the twenty-fifth day, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-fifth day when the expectation of obtaining or not obtaining ceases, that robe should be made into a robe on the twenty-fifth day, or given to someone, or made allowable, or accepted. If he does not make it into a robe, does not give it to someone, does not make it allowable, does not accept it, until the end of the twenty-sixth day, it is a Nissaggiya Pacittiya. Furthermore, if a bhikkhu obtains an incomplete robe, waiting to obtain more cloth, until the twenty-sixth day...
斷所望得、非望而得，是衣二十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十七日斷所望得、非望而得，是衣二十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十八日斷所望得、非望而得，是衣二十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十九日斷所望得、非望而得，是衣二十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三十日斷所望得，非望而得，是衣三十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，即得衣日不得所望、不斷所望、非望而得，是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十
【現代漢語翻譯】 現代漢語譯本： 如果斷絕了希望得到的衣物，或者得到了非期望的衣物，這件衣物在二十六天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第二十七天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到了不完整的衣物，因為等待希望得到更多的衣物，到了第二十七天，斷絕了希望得到的衣物，或者得到了非期望的衣物，這件衣物在二十七天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第二十八天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣物，因為等待希望得到更多的衣物，到了第二十八天，斷絕了希望得到的衣物，或者得到了非期望的衣物，這件衣物在二十八天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第二十九天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣物，因為等待希望得到更多的衣物，到了第二十九天，斷絕了希望得到的衣物，或者得到了非期望的衣物，這件衣物在二十九天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第三十天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣物，因為等待希望得到更多的衣物，到了第三十天，斷絕了希望得到的衣物，或者得到了非期望的衣物，這件衣物在三十天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第三十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣物，因為等待希望得到更多的衣物，在得到衣物的那天，沒有得到所希望的，也沒有斷絕所希望的，或者得到了非期望的衣物，這件衣物在十天內應該製作完成，或者送給別人，或者用來做凈物，或者自己受持。如果不製作衣物、不送給別人、不作凈物、不受持，到了第十 English version: If the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-six days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-seventh day dawns, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-seventh day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-seven days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-eighth day dawns, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-eighth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-eight days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-ninth day dawns, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-ninth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-nine days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the thirtieth day dawns, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu obtains an incomplete robe, waiting in hope of obtaining more robes, and by the thirtieth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within thirty days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the thirty-first day dawns, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu obtains an incomplete robe, waiting in hope of obtaining more robes, and on the day the robe is obtained, the hoped-for robe is not obtained, nor is the hope abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within ten days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the tenth
【English Translation】 English version: If the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-six days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-seventh day dawns, a 'Nissaggiya Pacittiya' (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-seventh day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-seven days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-eighth day dawns, a 'Nissaggiya Pacittiya' (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-eighth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-eight days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the twenty-ninth day dawns, a 'Nissaggiya Pacittiya' (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in hope of obtaining more robes, and by the twenty-ninth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within twenty-nine days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the thirtieth day dawns, a 'Nissaggiya Pacittiya' (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in hope of obtaining more robes, and by the thirtieth day the hope of obtaining a robe is abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within thirty days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the thirty-first day dawns, a 'Nissaggiya Pacittiya' (an offense requiring forfeiture) is committed.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe, waiting in hope of obtaining more robes, and on the day the robe is obtained, the hoped-for robe is not obtained, nor is the hope abandoned, or a robe is obtained unexpectedly, that robe should be made into a usable robe within ten days, or given to someone else, or made into a pure object, or kept for oneself. If the robe is not made, not given to someone else, not made into a pure object, and not kept for oneself, by the time the tenth
一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二日不得所望、不斷所望、非望而得，是衣九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三日不得所望、不斷所望、非望而得，是衣八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，乃至九日不得所望、不斷所望、非望而得，是衣二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十日不得所望、不斷所望、非望而得，是衣一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十一日不得所望、不斷所望、非望而得，是衣十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十二日不得所望、不斷所望、
【現代漢語翻譯】 現代漢語譯本： 如果比丘在一天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果兩天後，沒有得到期望的衣服，也沒有斷絕希望，或者意外地得到了衣服，那麼這件衣服應該在九天內製作完成，或者送給別人，或者做凈（作凈，指通過某種儀式使之成為可用的），或者受持（受持，指接受並持有）。如果不製作衣服，不送給別人，不做凈，不受持，到第十一天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果三天後，沒有得到期望的衣服，也沒有斷絕希望，或者意外地得到了衣服，那麼這件衣服應該在八天內製作完成，或者送給別人，或者做凈，或者受持。如果不製作衣服，不送給別人，不做凈，不受持，到第十一天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果直到九天後，沒有得到期望的衣服，也沒有斷絕希望，或者意外地得到了衣服，那麼這件衣服應該在兩天內製作完成，或者送給別人，或者做凈，或者受持。如果不製作衣服，不送給別人，不做凈，不受持，到第十一天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果十天後，沒有得到期望的衣服，也沒有斷絕希望，或者意外地得到了衣服，那麼這件衣服應該在一天內製作完成，或者送給別人，或者做凈，或者受持。如果不製作衣服，不送給別人，不做凈，不受持，到第十一天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果十一天後，沒有得到期望的衣服，也沒有斷絕希望，或者意外地得到了衣服，那麼這件衣服應該在十一天內製作完成，或者送給別人，或者做凈，或者受持。如果不製作衣服，不送給別人，不做凈，不受持，到第十二天結束時（地了時），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停止製作。如果十二天後，沒有得到期望的衣服，也沒有斷絕希望，
【English Translation】 English version: If a bhikkhu (monk) at the end of the day (地了時, dì liǎo shí) commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí, an offense requiring forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if after two days he does not obtain what he hoped for, nor has he given up hope, or he obtains it unexpectedly, then this robe should be made into a complete robe within nine days, or given to someone else, or made allowable (作凈, zuò jìng, made pure/allowable through a certain ritual), or kept (受持, shòu chí, accepted and held). If he does not make the robe, does not give it to someone else, does not make it allowable, and does not keep it, then at the end of the eleventh day (地了時, dì liǎo shí), he commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if after three days he does not obtain what he hoped for, nor has he given up hope, or he obtains it unexpectedly, then this robe should be made into a complete robe within eight days, or given to someone else, or made allowable, or kept. If he does not make the robe, does not give it to someone else, does not make it allowable, and does not keep it, then at the end of the eleventh day (地了時, dì liǎo shí), he commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if up to nine days he does not obtain what he hoped for, nor has he given up hope, or he obtains it unexpectedly, then this robe should be made into a complete robe within two days, or given to someone else, or made allowable, or kept. If he does not make the robe, does not give it to someone else, does not make it allowable, and does not keep it, then at the end of the eleventh day (地了時, dì liǎo shí), he commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if after ten days he does not obtain what he hoped for, nor has he given up hope, or he obtains it unexpectedly, then this robe should be made into a complete robe within one day, or given to someone else, or made allowable, or kept. If he does not make the robe, does not give it to someone else, does not make it allowable, and does not keep it, then at the end of the eleventh day (地了時, dì liǎo shí), he commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if after eleven days he does not obtain what he hoped for, nor has he given up hope, or he obtains it unexpectedly, then this robe should be made into a complete robe within eleven days, or given to someone else, or made allowable, or kept. If he does not make the robe, does not give it to someone else, does not make it allowable, and does not keep it, then at the end of the twelfth day (地了時, dì liǎo shí), he commits a Nissaggiya Pacittiya (尼薩耆波夜提, Nísà qí bō yè tí).
Furthermore, if a bhikkhu obtains an incomplete robe, and stops working on it hoping to obtain more cloth, and if after twelve days he does not obtain what he hoped for, nor has he given up hope,
非望而得，是衣十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十三日不得所望、不斷所望、非望而得，是衣十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十四日不得所望、不斷所望、非望而得，是衣十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十五日不得所望、不斷所望、非望而得，是衣十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十六日不得所望、不斷所望、非望而得，是衣十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十七日不得所望、不斷所望、非望而得，是衣十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不
【現代漢語翻譯】 現代漢語譯本 如果不是期望而得到的衣服，這件衣服應該在十二天內做好，可以送給別人，或者做成凈衣（凈衣指符合戒律要求的衣服），或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，到了第十三天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣服，爲了等待得到更多的布料而停留，到了第十三天，沒有得到所期望的布料、沒有斷絕希望、也不是非期望而得到的，這件衣服應該在第十三天做好，可以送給別人，或者做成凈衣，或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，到了第十四天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣服，爲了等待得到更多的布料而停留，到了第十四天，沒有得到所期望的布料、沒有斷絕希望、也不是非期望而得到的，這件衣服應該在第十四天做好，可以送給別人，或者做成凈衣，或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，到了第十五天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣服，爲了等待得到更多的布料而停留，到了第十五天，沒有得到所期望的布料、沒有斷絕希望、也不是非期望而得到的，這件衣服應該在第十五天做好，可以送給別人，或者做成凈衣，或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，到了第十六天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣服，爲了等待得到更多的布料而停留，到了第十六天，沒有得到所期望的布料、沒有斷絕希望、也不是非期望而得到的，這件衣服應該在第十六天做好，可以送給別人，或者做成凈衣，或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，到了第十七天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。
如果比丘得到不完整的衣服，爲了等待得到更多的布料而停留，到了第十七天，沒有得到所期望的布料、沒有斷絕希望、也不是非期望而得到的，這件衣服應該在第十七天做好，可以送給別人，或者做成凈衣，或者自己受持。如果不做成衣服、不送給別人、不做成凈衣、不自己受持，
【English Translation】 English version If a robe is obtained unexpectedly, that robe should be made into a robe within twelve days, either by giving it to someone, making it pure (meaning conforming to the monastic rules), or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself, by the dawn of the thirteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and by the thirteenth day, he has not obtained what he hoped for, has not abandoned the hope, and it was not obtained unexpectedly, that robe should be made into a robe on the thirteenth day, either by giving it to someone, making it pure, or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself, by the dawn of the fourteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and by the fourteenth day, he has not obtained what he hoped for, has not abandoned the hope, and it was not obtained unexpectedly, that robe should be made into a robe on the fourteenth day, either by giving it to someone, making it pure, or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself, by the dawn of the fifteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and by the fifteenth day, he has not obtained what he hoped for, has not abandoned the hope, and it was not obtained unexpectedly, that robe should be made into a robe on the fifteenth day, either by giving it to someone, making it pure, or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself, by the dawn of the sixteenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and by the sixteenth day, he has not obtained what he hoped for, has not abandoned the hope, and it was not obtained unexpectedly, that robe should be made into a robe on the sixteenth day, either by giving it to someone, making it pure, or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself, by the dawn of the seventeenth day, a Nissaggiya Pacittiya (an offense requiring forfeiture) is committed.
If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and by the seventeenth day, he has not obtained what he hoped for, has not abandoned the hope, and it was not obtained unexpectedly, that robe should be made into a robe on the seventeenth day, either by giving it to someone, making it pure, or keeping it for oneself. If it is not made into a robe, not given to someone, not made pure, and not kept for oneself,
受持，至十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十八日不得所望、不斷所望、非望而得，是衣十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得持故，至十九日不得所望、不斷所望、非望而得，是衣十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十日不得所望、不斷所望、非望而得，是衣二十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十一日不得所望、不斷所望、非望而得，是衣二十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十二日不得所望、不斷所望、非望而得，是衣二十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更
【現代漢語翻譯】 現代漢語譯本： 如果比丘接受並持有（不具足的衣物），直到第十八天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多（布料）的緣故而停留，直到第十八天，沒有得到所期望的，沒有斷絕希望，或者不是期望而得到，這件衣服在第十八天應當製作成衣服，或者給予他人，或者作為凈物處理，或者接受持有。如果不製作成衣服，不給予他人，不作為凈物處理，不接受持有，直到第十九天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多持物（縫紉用具）的緣故而停留，直到第十九天，沒有得到所期望的，沒有斷絕希望，或者不是期望而得到，這件衣服在第十九天應當製作成衣服，或者給予他人，或者作為凈物處理，或者接受持有。如果不製作成衣服，不給予他人，不作為凈物處理，不接受持有，直到第二十天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多（布料）的緣故而停留，直到第二十天，沒有得到所期望的，沒有斷絕希望，或者不是期望而得到，這件衣服在第二十天應當製作成衣服，或者給予他人，或者作為凈物處理，或者接受持有。如果不製作成衣服，不給予他人，不作為凈物處理，不接受持有，直到第二十一天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多（布料）的緣故而停留，直到第二十一天，沒有得到所期望的，沒有斷絕希望，或者不是期望而得到，這件衣服在第二十一天應當製作成衣服，或者給予他人，或者作為凈物處理，或者接受持有。如果不製作成衣服，不給予他人，不作為凈物處理，不接受持有，直到第二十二天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多（布料）的緣故而停留，直到第二十二天，沒有得到所期望的，沒有斷絕希望，或者不是期望而得到，這件衣服在第二十二天應當製作成衣服，或者給予他人，或者作為凈物處理，或者接受持有。如果不製作成衣服，不給予他人，不作為凈物處理，不接受持有，直到第二十三天地亮時，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服，因為等待得到更多...
【English Translation】 English version: If a bhikkhu receives and keeps (an incomplete robe) until the dawn of the eighteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more (cloth), until the eighteenth day, without obtaining what was hoped for, without abandoning hope, or obtaining it unexpectedly, that robe should be made into a robe on the eighteenth day, or given to another, or treated as allowable, or accepted and kept. If it is not made into a robe, not given to another, not treated as allowable, and not accepted and kept, until the dawn of the nineteenth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more implements (for sewing), until the nineteenth day, without obtaining what was hoped for, without abandoning hope, or obtaining it unexpectedly, that robe should be made into a robe on the nineteenth day, or given to another, or treated as allowable, or accepted and kept. If it is not made into a robe, not given to another, not treated as allowable, and not accepted and kept, until the dawn of the twentieth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more (cloth), until the twentieth day, without obtaining what was hoped for, without abandoning hope, or obtaining it unexpectedly, that robe should be made into a robe on the twentieth day, or given to another, or treated as allowable, or accepted and kept. If it is not made into a robe, not given to another, not treated as allowable, and not accepted and kept, until the dawn of the twenty-first day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more (cloth), until the twenty-first day, without obtaining what was hoped for, without abandoning hope, or obtaining it unexpectedly, that robe should be made into a robe on the twenty-first day, or given to another, or treated as allowable, or accepted and kept. If it is not made into a robe, not given to another, not treated as allowable, and not accepted and kept, until the dawn of the twenty-second day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more (cloth), until the twenty-second day, without obtaining what was hoped for, without abandoning hope, or obtaining it unexpectedly, that robe should be made into a robe on the twenty-second day, or given to another, or treated as allowable, or accepted and kept. If it is not made into a robe, not given to another, not treated as allowable, and not accepted and kept, until the dawn of the twenty-third day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). If a bhikkhu obtains an incomplete robe, and remains waiting to obtain more...
望得衣故，至二十三日不得所望、不斷所望、非望而得，是衣二十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十四日不得所望、不斷所望、非望而得，是衣二十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十五日不得所望、不斷所望、非望而得，是衣二十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十六日不得所望、不斷所望、非望而得，是衣二十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十七日不得所望、不斷所望、非望而得，是衣二十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十八日不得所望、不斷所望、非望而得，
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhikkhu，佛教僧侶）爲了希望得到衣服，而等待到第二十三天，仍然沒有得到所希望的衣服，也沒有斷絕希望，或者不是通過期望而得到衣服，那麼這件衣服在第二十三天就應該製作完成，或者送給別人，或者進行凈化處理，或者接受並持有。如果不製作成衣服，不送給別人，不進行凈化處理，也不接受持有，到了第二十四天破曉時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到不完整的衣服，爲了希望得到更多而等待，直到第二十四天，仍然沒有得到所希望的，也沒有斷絕希望，或者不是通過期望而得到，那麼這件衣服在第二十四天就應該製作完成，或者送給別人，或者進行凈化處理，或者接受並持有。如果不製作成衣服，不送給別人，不進行凈化處理，也不接受持有，到了第二十五天破曉時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到不完整的衣服，爲了希望得到更多而等待，直到第二十五天，仍然沒有得到所希望的，也沒有斷絕希望，或者不是通過期望而得到，那麼這件衣服在第二十五天就應該製作完成，或者送給別人，或者進行凈化處理，或者接受並持有。如果不製作成衣服，不送給別人，不進行凈化處理，也不接受持有，到了第二十六天破曉時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到不完整的衣服，爲了希望得到更多而等待，直到第二十六天，仍然沒有得到所希望的，也沒有斷絕希望，或者不是通過期望而得到，那麼這件衣服在第二十六天就應該製作完成，或者送給別人，或者進行凈化處理，或者接受並持有。如果不製作成衣服，不送給別人，不進行凈化處理，也不接受持有，到了第二十七天破曉時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到不完整的衣服，爲了希望得到更多而等待，直到第二十七天，仍然沒有得到所希望的，也沒有斷絕希望，或者不是通過期望而得到，那麼這件衣服在第二十七天就應該製作完成，或者送給別人，或者進行凈化處理，或者接受並持有。如果不製作成衣服，不送給別人，不進行凈化處理，也不接受持有，到了第二十八天破曉時分，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘得到不完整的衣服，爲了希望得到更多而等待，直到第二十八天，仍然沒有得到所希望的，也沒有斷絕希望，或者不是通過期望而得到，
【English Translation】 English version: If a bhikkhu (Buddhist monk) waits, hoping to obtain a robe, until the twenty-third day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping, then that robe should be made into a robe on the twenty-third day, or given to another, or made pure, or accepted and kept. If it is not made into a robe, not given to another, not made pure, and not accepted and kept, then at dawn on the twenty-fourth day, a Nissaggiya Pacittiya (an offense entailing forfeiture) is committed. If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more, until the twenty-fourth day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping, then that robe should be made into a robe on the twenty-fourth day, or given to another, or made pure, or accepted and kept. If it is not made into a robe, not given to another, not made pure, and not accepted and kept, then at dawn on the twenty-fifth day, a Nissaggiya Pacittiya (an offense entailing forfeiture) is committed. If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more, until the twenty-fifth day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping, then that robe should be made into a robe on the twenty-fifth day, or given to another, or made pure, or accepted and kept. If it is not made into a robe, not given to another, not made pure, and not accepted and kept, then at dawn on the twenty-sixth day, a Nissaggiya Pacittiya (an offense entailing forfeiture) is committed. If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more, until the twenty-sixth day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping, then that robe should be made into a robe on the twenty-sixth day, or given to another, or made pure, or accepted and kept. If it is not made into a robe, not given to another, not made pure, and not accepted and kept, then at dawn on the twenty-seventh day, a Nissaggiya Pacittiya (an offense entailing forfeiture) is committed. If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more, until the twenty-seventh day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping, then that robe should be made into a robe on the twenty-seventh day, or given to another, or made pure, or accepted and kept. If it is not made into a robe, not given to another, not made pure, and not accepted and kept, then at dawn on the twenty-eighth day, a Nissaggiya Pacittiya (an offense entailing forfeiture) is committed. If a bhikkhu obtains an incomplete robe and waits, hoping to obtain more, until the twenty-eighth day, and neither obtains what is hoped for, nor abandons the hope, nor obtains it without hoping,
是衣二十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十九日不得所望、不斷所望、非望而得，是衣二十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三十日不得所望、不斷所望、非望而得，是衣三十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，即得衣日作是念：「我此三十日所望必不能得。」是衣十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二日作是念：「我此二十九日所望必不能得。」是衣九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三日作是念：「我二十八日所望必不能得。」是衣八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、
【現代漢語翻譯】 現代漢語譯本： 如果比丘在獲得衣服后的第二十八天應該縫製衣服，或者將衣服贈與他人，或者將衣服處理乾淨，或者接受並持有這件衣服。如果不在第二十八天縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第二十九天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到了第二十九天，沒有得到所希望的，也沒有斷絕希望，也不是非期望而得到的，這件衣服在第二十九天應該縫製，或者贈與他人，或者處理乾淨，或者接受持有。如果不在第二十九天縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第三十天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到了第三十天，沒有得到所希望的，也沒有斷絕希望，也不是非期望而得到的，這件衣服在第三十天應該縫製，或者贈與他人，或者處理乾淨，或者接受持有。如果不在第三十天縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第三十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，在得到衣服的當天就想：『我這三十天所希望的必定不能得到。』這件衣服在十天內應該縫製，或者贈與他人，或者處理乾淨，或者接受持有。如果不在十天內縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到了第二天就想：『我這二十九天所希望的必定不能得到。』這件衣服在九天內應該縫製，或者贈與他人，或者處理乾淨，或者接受持有。如果不在九天內縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到了第三天就想：『我這二十八天所希望的必定不能得到。』這件衣服在八天內應該縫製，或者贈與他人，或者處理乾淨，或者接受持有。如果不在八天內縫製衣服，不贈與他人，不處理乾淨，也不接受持有，到了第十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
【English Translation】 English version: If a bhikkhu (monk) should make a robe on the twenty-eighth day after receiving it, or give it to someone, or make it pure, or accept and hold it. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the twenty-ninth day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more robes, and by the twenty-ninth day he does not obtain what he hoped for, nor does he abandon hope, nor does he obtain it unexpectedly, this robe should be made into a robe on the twenty-ninth day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the twenty-ninth day, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the thirtieth day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more robes, and by the thirtieth day he does not obtain what he hoped for, nor does he abandon hope, nor does he obtain it unexpectedly, this robe should be made into a robe on the thirtieth day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the thirtieth day, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the thirty-first day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more robes, and on the day he obtains the robe, he thinks: 'What I have hoped for these thirty days will certainly not be obtained.' This robe should be made into a robe within ten days, or given to someone, or made pure, or accepted and held. If he does not make the robe within ten days, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the eleventh day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more robes, and on the second day he thinks: 'What I have hoped for these twenty-nine days will certainly not be obtained.' This robe should be made into a robe within nine days, or given to someone, or made pure, or accepted and held. If he does not make the robe within nine days, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the eleventh day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more robes, and on the third day he thinks: 'What I have hoped for these twenty-eight days will certainly not be obtained.' This robe should be made into a robe within eight days, or given to someone, or made pure, or accepted and held. If he does not make the robe within eight days, does not give it to someone, does not make it pure, and does not accept and hold it, by the time the eleventh day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture).
不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，乃至九日作是念：「我二十二日所望必不能得。」是衣二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十日作是念：「我二十一日所望必不能得。」是衣一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十一日作是念：「我二十日所望必不能得。」是衣十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，十二日作是念：「我十九日所望必不能得。」是衣十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十三日作是念：「我十八日所望必不能得。」是衣十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十四日地了時，尼薩耆波夜提。
又比丘得不
【現代漢語翻譯】 現代漢語譯本 如果比丘沒有將不完整的衣服進行處理或接受，直到第十一日天亮時，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，一種需要捨棄財物並懺悔的罪）。 如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，直到第九日時心想：『我二十二日所希望的必定不能得到。』這件衣服應該在兩日內製作完成，或者送給別人，或者進行處理，或者接受。如果不製作衣服，不送給別人，不進行處理，不接受，直到第十一日天亮時，就犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，直到第十日時心想：『我二十一日所希望的必定不能得到。』這件衣服應該在一日內製作完成，或者送給別人，或者進行處理，或者接受。如果不製作衣服，不送給別人，不進行處理，不接受，直到第十一日天亮時，就犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，直到第十一日時心想：『我二十日所希望的必定不能得到。』這件衣服應該在十一日內製作完成，或者送給別人，或者進行處理，或者接受。如果不製作衣服，不送給別人，不進行處理，不接受，直到第十二日天亮時，就犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到第十二日時心想：『我十九日所希望的必定不能得到。』這件衣服應該在十二日內製作完成，或者送給別人，或者進行處理，或者接受。如果不製作衣服，不送給別人，不進行處理，不接受，直到第十三日天亮時，就犯了尼薩耆波夜提。 如果比丘得到不完整的衣服，因為希望得到更多的衣服而等待，到第十三日時心想：『我十八日所希望的必定不能得到。』這件衣服應該在十三日內製作完成，或者送給別人，或者進行處理，或者接受。如果不製作衣服，不送給別人，不進行處理，不接受，直到第十四日天亮時，就犯了尼薩耆波夜提。 如果比丘得到不
【English Translation】 English version If a bhikkhu does not treat or accept an incomplete robe, until the dawn of the eleventh day, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu obtains an incomplete robe, waiting in the hope of obtaining more robes, until the ninth day when he thinks: 'What I hoped for on the twenty-second day will certainly not be obtained.' This robe should be made complete within two days, or given to another, or treated, or accepted. If he does not make the robe, does not give it to another, does not treat it, does not accept it, until the dawn of the eleventh day, he commits a Nissaggiya Pacittiya. If a bhikkhu obtains an incomplete robe, waiting in the hope of obtaining more robes, until the tenth day when he thinks: 'What I hoped for on the twenty-first day will certainly not be obtained.' This robe should be made complete within one day, or given to another, or treated, or accepted. If he does not make the robe, does not give it to another, does not treat it, does not accept it, until the dawn of the eleventh day, he commits a Nissaggiya Pacittiya. If a bhikkhu obtains an incomplete robe, waiting in the hope of obtaining more robes, until the eleventh day when he thinks: 'What I hoped for on the twentieth day will certainly not be obtained.' This robe should be made complete within eleven days, or given to another, or treated, or accepted. If he does not make the robe, does not give it to another, does not treat it, does not accept it, until the dawn of the twelfth day, he commits a Nissaggiya Pacittiya. If a bhikkhu obtains an incomplete robe, waiting in the hope of obtaining more robes, until the twelfth day when he thinks: 'What I hoped for on the nineteenth day will certainly not be obtained.' This robe should be made complete within twelve days, or given to another, or treated, or accepted. If he does not make the robe, does not give it to another, does not treat it, does not accept it, until the dawn of the thirteenth day, he commits a Nissaggiya Pacittiya. If a bhikkhu obtains an incomplete robe, waiting in the hope of obtaining more robes, until the thirteenth day when he thinks: 'What I hoped for on the eighteenth day will certainly not be obtained.' This robe should be made complete within thirteen days, or given to another, or treated, or accepted. If he does not make the robe, does not give it to another, does not treat it, does not accept it, until the dawn of the fourteenth day, he commits a Nissaggiya Pacittiya. If a bhikkhu obtains an incomplete robe, waiting in the
具足衣，停更望得衣故，至十四日作是念：「我十七日所望必不能得。」是衣十四日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十五日作是念：「我十六日所望必不能得。」是衣十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十六日作是念：「我十五日所望必不能得。」是衣十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十七日作是念：「我十四日所望必不能得。」是衣十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至十八日作是念：「我十三日所望必不能得。」是衣十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得得故，至十九日作是念：「我十二日所望必不能得
【現代漢語翻譯】 現代漢語譯本 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十四天時心想：『我十七號所希望得到的布料必定得不到了。』這件衣服在第十四天就應該製作，或者送給別人，或者做凈施，或者受持。如果不製作衣服、不送給別人、不做凈施、不受持，到了第十五天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十五天時心想：『我十六號所希望得到的布料必定得不到了。』這件衣服在第十五天就應該製作，或者送給別人，或者做凈施，或者受持。如果不製作衣服、不送給別人、不做凈施、不受持，到了第十六天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十六天時心想：『我十五號所希望得到的布料必定得不到了。』這件衣服在第十六天就應該製作，或者送給別人，或者做凈施，或者受持。如果不製作衣服、不送給別人、不做凈施、不受持，到了第十七天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十七天時心想：『我十四號所希望得到的布料必定得不到了。』這件衣服在第十七天就應該製作，或者送給別人，或者做凈施，或者受持。如果不製作衣服、不送給別人、不做凈施、不受持，到了第十八天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十八天時心想：『我十三號所希望得到的布料必定得不到了。』這件衣服在第十八天就應該製作，或者送給別人，或者做凈施，或者受持。如果不製作衣服、不送給別人、不做凈施、不受持，到了第十九天破曉時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果比丘得到不完整的衣服（具足衣），因為等待得到更多的布料，直到第十九天時心想：『我十二號所希望得到的布料必定得不到了。
【English Translation】 English version If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the fourteenth day when he thinks: 'The cloth I hoped for on the seventeenth day will certainly not be obtained.' This robe should be made on the fourteenth day, or given to someone, or made pure, or accepted. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept it, then at dawn on the fifteenth day, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, a type of offense requiring forfeiture). If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the fifteenth day when he thinks: 'The cloth I hoped for on the sixteenth day will certainly not be obtained.' This robe should be made on the fifteenth day, or given to someone, or made pure, or accepted. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept it, then at dawn on the sixteenth day, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, a type of offense requiring forfeiture). If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the sixteenth day when he thinks: 'The cloth I hoped for on the fifteenth day will certainly not be obtained.' This robe should be made on the sixteenth day, or given to someone, or made pure, or accepted. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept it, then at dawn on the seventeenth day, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, a type of offense requiring forfeiture). If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the seventeenth day when he thinks: 'The cloth I hoped for on the fourteenth day will certainly not be obtained.' This robe should be made on the seventeenth day, or given to someone, or made pure, or accepted. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept it, then at dawn on the eighteenth day, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, a type of offense requiring forfeiture). If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the eighteenth day when he thinks: 'The cloth I hoped for on the thirteenth day will certainly not be obtained.' This robe should be made on the eighteenth day, or given to someone, or made pure, or accepted. If he does not make the robe, does not give it to someone, does not make it pure, and does not accept it, then at dawn on the nineteenth day, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, a type of offense requiring forfeiture). If a bhikkhu (monk) obtains an incomplete robe (具足衣, Juzu Yi), and delays hoping to obtain more cloth, until the nineteenth day when he thinks: 'The cloth I hoped for on the twelfth day will certainly not be obtained.'
。」是衣十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十日作是念：「我十一日所望必不能得。」是衣二十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十一日地了時。尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十一日作是念：「我十日所望必不能得。」是衣二十一日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十二日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十二日作是念：「我九日所望必不能得。」是衣二十二日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十三日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十三日作是念：「我八日所望必不能得。」是衣二十三日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十四日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十四日作是念：「我七日所望必不能得。」是衣二十四日應作衣，若與人、若作凈、若受持
【現代漢語翻譯】 現代漢語譯本： 如果比丘在得到衣服后的第十九天，應該製作這件衣服，或者贈送給他人，或者進行凈化處理，或者接受並持有。如果不在第十九天製作衣服、不贈送給他人、不進行凈化處理、不接受持有，那麼到了第二十天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 又如果比丘得到不完整的衣服，停下來等待希望得到更多的衣服，到了第二十天時，心想：『我十一天所希望得到的衣服必定無法得到了。』這件衣服在第二十天就應該製作，或者贈送給他人，或者進行凈化處理，或者接受並持有。如果不在第二十天製作衣服、不贈送給他人、不進行凈化處理、不接受持有，那麼到了第二十一天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 又如果比丘得到不完整的衣服，停下來等待希望得到更多的衣服，到了第二十一天時，心想：『我十天所希望得到的衣服必定無法得到了。』這件衣服在第二十一天就應該製作，或者贈送給他人，或者進行凈化處理，或者接受並持有。如果不在第二十一天製作衣服、不贈送給他人、不進行凈化處理、不接受持有，那麼到了第二十二天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 又如果比丘得到不完整的衣服，停下來等待希望得到更多的衣服，到了第二十二天時，心想：『我九天所希望得到的衣服必定無法得到了。』這件衣服在第二十二天就應該製作，或者贈送給他人，或者進行凈化處理，或者接受並持有。如果不在第二十二天製作衣服、不贈送給他人、不進行凈化處理、不接受持有，那麼到了第二十三天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 又如果比丘得到不完整的衣服，停下來等待希望得到更多的衣服，到了第二十三天時，心想：『我八天所希望得到的衣服必定無法得到了。』這件衣服在第二十三天就應該製作，或者贈送給他人，或者進行凈化處理，或者接受並持有。如果不在第二十三天製作衣服、不贈送給他人、不進行凈化處理、不接受持有，那麼到了第二十四天地亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。 又如果比丘得到不完整的衣服，停下來等待希望得到更多的衣服，到了第二十四天時，心想：『我七天所希望得到的衣服必定無法得到了。』這件衣服在第二十四天就應該製作，或者贈送給他人，或者進行凈化處理，或者接受並持有。
【English Translation】 English version: If a bhikkhu (monk) should make an attempt to make a robe on the nineteenth day after receiving it, or give it to someone, or make it pure, or accept and hold it. If he does not make the robe, does not give it to someone, does not make it pure, does not accept and hold it, by the time the twentieth day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twentieth day thinks, 'What I hoped for in eleven days will certainly not be obtained,' that robe should be made on the twentieth day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the twentieth day, does not give it to someone, does not make it pure, does not accept and hold it, by the time the twenty-first day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twenty-first day thinks, 'What I hoped for in ten days will certainly not be obtained,' that robe should be made on the twenty-first day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the twenty-first day, does not give it to someone, does not make it pure, does not accept and hold it, by the time the twenty-second day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twenty-second day thinks, 'What I hoped for in nine days will certainly not be obtained,' that robe should be made on the twenty-second day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the twenty-second day, does not give it to someone, does not make it pure, does not accept and hold it, by the time the twenty-third day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twenty-third day thinks, 'What I hoped for in eight days will certainly not be obtained,' that robe should be made on the twenty-third day, or given to someone, or made pure, or accepted and held. If he does not make the robe on the twenty-third day, does not give it to someone, does not make it pure, does not accept and hold it, by the time the twenty-fourth day dawns, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). Furthermore, if a bhikkhu obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twenty-fourth day thinks, 'What I hoped for in seven days will certainly not be obtained,' that robe should be made on the twenty-fourth day, or given to someone, or made pure, or accepted and held.
。若不作衣、不與人、不作凈、不受持，至二十五日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十五日作是念：「我六日所望必不能得。」是衣二十五日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十六日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十六日作是念：「我五日所望必不能得。」是衣二十六日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十七日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十七日作是念：「我四日所望必不能得。」是衣二十七日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十八日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十八日作是念：「我三日所望必不能得。」是衣二十八日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至二十九日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至二十九日作是念：「我二日所望必不能得。」是衣二十九日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三
【現代漢語翻譯】 現代漢語譯本：如果（比丘）不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有（這件衣服），直到第二十五天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘得到不完整的衣服，爲了等待獲得更多布料而停留，直到第二十五天時，心想：『我六天所期望的必定無法得到。』這件衣服在第二十五天就應該縫製，或者給予他人，或者進行凈化處理，或者接受和持有。如果不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有，直到第二十六天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘得到不完整的衣服，爲了等待獲得更多布料而停留，直到第二十六天時，心想：『我五天所期望的必定無法得到。』這件衣服在第二十六天就應該縫製，或者給予他人，或者進行凈化處理，或者接受和持有。如果不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有，直到第二十七天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘得到不完整的衣服，爲了等待獲得更多布料而停留，直到第二十七天時，心想：『我四天所期望的必定無法得到。』這件衣服在第二十七天就應該縫製，或者給予他人，或者進行凈化處理，或者接受和持有。如果不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有，直到第二十八天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘得到不完整的衣服，爲了等待獲得更多布料而停留，直到第二十八天時，心想：『我三天所期望的必定無法得到。』這件衣服在第二十八天就應該縫製，或者給予他人，或者進行凈化處理，或者接受和持有。如果不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有，直到第二十九天結束時，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 又如果比丘得到不完整的衣服，爲了等待獲得更多布料而停留，直到第二十九天時，心想：『我兩天所期望的必定無法得到。』這件衣服在第二十九天就應該縫製，或者給予他人，或者進行凈化處理，或者接受和持有。如果不縫製衣服、不將衣服給予他人、不進行凈化處理、也不接受和持有，直到第三
【English Translation】 English version: If (a bhikkhu) does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the twenty-fifth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu obtains an incomplete robe and stays, hoping to obtain more cloth, until the twenty-fifth day, thinking: 'What I have hoped for in six days will certainly not be obtained.' This robe should be made into a robe on the twenty-fifth day, or given to others, or purified, or accepted and held. If he does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the twenty-sixth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu obtains an incomplete robe and stays, hoping to obtain more cloth, until the twenty-sixth day, thinking: 'What I have hoped for in five days will certainly not be obtained.' This robe should be made into a robe on the twenty-sixth day, or given to others, or purified, or accepted and held. If he does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the twenty-seventh day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu obtains an incomplete robe and stays, hoping to obtain more cloth, until the twenty-seventh day, thinking: 'What I have hoped for in four days will certainly not be obtained.' This robe should be made into a robe on the twenty-seventh day, or given to others, or purified, or accepted and held. If he does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the twenty-eighth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu obtains an incomplete robe and stays, hoping to obtain more cloth, until the twenty-eighth day, thinking: 'What I have hoped for in three days will certainly not be obtained.' This robe should be made into a robe on the twenty-eighth day, or given to others, or purified, or accepted and held. If he does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the twenty-ninth day, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and expiation). Furthermore, if a bhikkhu obtains an incomplete robe and stays, hoping to obtain more cloth, until the twenty-ninth day, thinking: 'What I have hoped for in two days will certainly not be obtained.' This robe should be made into a robe on the twenty-ninth day, or given to others, or purified, or accepted and held. If he does not make the robe, does not give it to others, does not purify it, and does not accept and hold it, by the end of the thirt
十日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望得衣故，至三十日作是念：「我一日所望必不能得。」是衣三十日應作衣，若與人、若作凈、若受持。若不作衣、不與人、不作凈、不受持，至三十一日地了時，尼薩耆波夜提。
又比丘得不具足衣，停更望多衣故，即得衣日不得所望亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十日應作衣，若足者善，若不足者留。
又比丘得不具足衣，停更望多衣故，至二日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣九日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，乃至九日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十一日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十一日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十二日不得所望，
【現代漢語翻譯】 現代漢語譯本 過了十天，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，直到三十天時，心想：『我一天所希望的必定不能得到。』這件衣服在三十天內應該製作完成，或者送給別人，或者作為凈施，或者自己受持。如果不製作衣服、不送給別人、不作為凈施、不自己受持，到了第三十一天，過了期限，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，在得到衣服的那天，沒有得到所希望的，也沒有斷絕希望，不是沒有希望而允許，又努力尋求所希望的，這個希望也斷絕了，不是沒有希望而又得到了，這件衣服在十天內應該製作完成，如果足夠就好，如果不夠就留下。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，到第二天沒有得到所希望的，也沒有斷絕希望，不是沒有希望而允許，又努力尋求所希望的，這個希望也斷絕了，不是沒有希望而又得到了，這件衣服在九天內應該製作完成，如果足夠就好，不夠就留下。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，乃至第九天沒有得到所希望的，也沒有斷絕希望，不是沒有希望而允許，又努力尋求所希望的，這個希望也斷絕了，不是沒有希望而又得到了，這件衣服在兩天內應該製作完成，如果足夠就好，不夠就留下。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，到第十天沒有得到所希望的，也沒有斷絕希望，不是沒有希望而允許，又努力尋求所希望的，這個希望也斷絕了，不是沒有希望而又得到了，這件衣服在十天內應該製作完成，如果足夠就好，不夠就留下。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，到第十一天沒有得到所希望的，也沒有斷絕希望，不是沒有希望而允許，又努力尋求所希望的，這個希望也斷絕了，不是沒有希望而又得到了，這件衣服在十一天內應該製作完成，如果足夠就好，不夠就留下。
如果比丘得到不完整的衣服，爲了等待得到更多的衣服，停留等待，到第十二天沒有得到所希望的，
【English Translation】 English version After ten days have passed, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and after thirty days thinks, 'What I hoped for in one day will certainly not be obtained,' that robe should be made into a robe within thirty days, or given to someone, or made allowable, or kept. If he does not make it into a robe, does not give it to someone, does not make it allowable, and does not keep it, when the thirty-first day has passed, it is a Nissaggiya Pacittiya (an offense requiring forfeiture).
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and on the day he obtains cloth, he does not obtain what he hoped for, nor does he give up hope, nor does he allow it without hope, and he diligently seeks what he hoped for, and that hope is also abandoned, and he obtains something not hoped for, that robe should be made into a robe within ten days. If it is sufficient, good; if it is not sufficient, he keeps it.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and on the second day he does not obtain what he hoped for, nor does he give up hope, nor does he allow it without hope, and he diligently seeks what he hoped for, and that hope is also abandoned, and he obtains something not hoped for, that robe should be made into a robe within nine days. If it is sufficient, good; if it is not sufficient, he keeps it.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and even on the ninth day he does not obtain what he hoped for, nor does he give up hope, nor does he allow it without hope, and he diligently seeks what he hoped for, and that hope is also abandoned, and he obtains something not hoped for, that robe should be made into a robe within two days. If it is sufficient, good; if it is not sufficient, he keeps it.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and on the tenth day he does not obtain what he hoped for, nor does he give up hope, nor does he allow it without hope, and he diligently seeks what he hoped for, and that hope is also abandoned, and he obtains something not hoped for, that robe should be made into a robe within ten days. If it is sufficient, good; if it is not sufficient, he keeps it.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and on the eleventh day he does not obtain what he hoped for, nor does he give up hope, nor does he allow it without hope, and he diligently seeks what he hoped for, and that hope is also abandoned, and he obtains something not hoped for, that robe should be made into a robe within eleven days. If it is sufficient, good; if it is not sufficient, he keeps it.
Furthermore, if a bhikkhu (monk) obtains an incomplete robe and waits, hoping to obtain more cloth, and on the twelfth day he does not obtain what he hoped for,
亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十二日即應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十三日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十三日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十四日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十四日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十五日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十五日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十六日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十六日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十七日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十七日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至十八日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十八日應作衣，若足者善，不足者留。
又比丘得不具
【現代漢語翻譯】 現代漢語譯本 如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十二天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十二天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十三天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十三天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十四天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十四天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十五天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十五天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十六天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十六天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十七天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十七天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，因為希望得到更多的衣服而等待，到了第十八天仍然沒有得到所希望的，也不完全放棄希望，也不抱不切實際的希望，繼續努力尋求所希望的，這樣，原先的希望斷了，卻得到了意想不到的，這件衣服到了第十八天就應該製作，如果足夠就好，如果不夠就留下繼續等待。 又如果一位比丘（bhiksu）得到不完整的衣服，
【English Translation】 English version Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the twelfth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the twelfth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the thirteenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the thirteenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the fourteenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the fourteenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the fifteenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the fifteenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the sixteenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the sixteenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the seventeenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the seventeenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe and waits, hoping for more robes, and by the eighteenth day does not obtain what is hoped for, he neither completely abandons hope nor allows unrealistic hope, but continues diligently seeking what is hoped for. If that hope is severed, and something unexpected is obtained, that robe should be made on the eighteenth day. If it is sufficient, good; if it is insufficient, it should be kept. Furthermore, if a bhiksu (monk) obtains an incomplete robe,
足衣，停更望多衣故，至十九日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣十九日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十一日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十一日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十二日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十二日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十三日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十三日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十四日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十四日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十五日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣
【現代漢語翻譯】 現代漢語譯本 如果一位比丘（bhiksu，佛教僧侶）得到了一件不完整的袈裟（足衣），他暫停製作，希望得到更多的布料。到了第十九天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第十九天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第二十天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十一天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第二十一天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十二天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第二十二天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十三天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第二十三天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十四天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟應該在第二十四天製作完成。如果布料足夠，那就很好；如果不足，就留下來繼續等待。 又如果一位比丘得到了一件不完整的袈裟，他暫停製作，希望得到更多的布料。到了第二十五天，他沒有得到所期望的布料，但他也沒有放棄希望，或者接受不是期望的布料。他繼續努力尋求所期望的布料，結果所期望的布料沒有得到，反而得到了非期望的布料。那麼這件袈裟
【English Translation】 English version If a bhiksu (Buddhist monk) obtains an incomplete robe (足衣), he suspends its making, hoping to get more cloth. By the nineteenth day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the nineteenth day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twentieth day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the twentieth day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twenty-first day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the twenty-first day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twenty-second day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the twenty-second day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twenty-third day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the twenty-third day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twenty-fourth day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe should be made on the twenty-fourth day. If the cloth is sufficient, that is good; if it is not sufficient, it should be left to wait. Again, if a bhiksu obtains an incomplete robe, he suspends its making, hoping to get more cloth. By the twenty-fifth day, he has not obtained the desired cloth, but he has neither given up hope nor accepted cloth that is not what he hoped for. He continues to diligently seek the desired cloth, and as a result, the desired cloth is not obtained, but rather cloth that was not hoped for is obtained. Then this robe
二十五日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十六日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十六日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十七日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十七日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十八日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十八日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至二十九日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣二十九日應作衣，若足者善，不足者留。
又比丘得不具足衣，停更望多衣故，至三十日不得所望，亦不斷望、非望而許，復勤求所望，是望亦斷、非望更得，是衣三十日應作衣，若足者善，不足者留。
若比丘有捨墮衣，未舍罪、未悔過，次續不斷，更得衣，尼薩耆波夜提，本衣因緣故。
又比丘有捨墮衣，已舍罪、未悔過，次續不斷，更得衣，尼薩耆波夜提，本衣因緣故。
又比丘有捨墮衣，已舍罪、已悔過，
【現代漢語翻譯】 現代漢語譯本 如果比丘在二十五日得到了製作袈裟的材料，如果足夠就製作，如果不夠就留下等待。 如果比丘得到了不完整的袈裟材料，停下來等待更多材料，到了二十六日仍然沒有得到期望的材料，也不斷絕希望，不抱非分之想而允許等待，繼續努力尋求所期望的材料，如果期望斷絕，卻意外得到了其他材料，那麼這件袈裟在二十六日就應該製作，如果材料足夠就製作，如果不夠就留下等待。 如果比丘得到了不完整的袈裟材料，停下來等待更多材料，到了二十七日仍然沒有得到期望的材料，也不斷絕希望，不抱非分之想而允許等待，繼續努力尋求所期望的材料，如果期望斷絕，卻意外得到了其他材料，那麼這件袈裟在二十七日就應該製作，如果材料足夠就製作，如果不夠就留下等待。 如果比丘得到了不完整的袈裟材料，停下來等待更多材料，到了二十八日仍然沒有得到期望的材料，也不斷絕希望，不抱非分之想而允許等待，繼續努力尋求所期望的材料，如果期望斷絕，卻意外得到了其他材料，那麼這件袈裟在二十八日就應該製作，如果材料足夠就製作，如果不夠就留下等待。 如果比丘得到了不完整的袈裟材料，停下來等待更多材料，到了二十九日仍然沒有得到期望的材料，也不斷絕希望，不抱非分之想而允許等待，繼續努力尋求所期望的材料，如果期望斷絕，卻意外得到了其他材料，那麼這件袈裟在二十九日就應該製作，如果材料足夠就製作，如果不夠就留下等待。 如果比丘得到了不完整的袈裟材料，停下來等待更多材料，到了三十日仍然沒有得到期望的材料，也不斷絕希望，不抱非分之想而允許等待，繼續努力尋求所期望的材料，如果期望斷絕，卻意外得到了其他材料，那麼這件袈裟在三十日就應該製作，如果材料足夠就製作，如果不夠就留下等待。 如果比丘有應該捨棄的袈裟（捨墮衣），沒有捨棄罪過、沒有懺悔，持續不斷地得到新的袈裟，犯尼薩耆波夜提（Nissaggiya Pacittiya），因為之前的袈裟的緣故。 如果比丘有應該捨棄的袈裟（捨墮衣），已經捨棄罪過、沒有懺悔，持續不斷地得到新的袈裟，犯尼薩耆波夜提（Nissaggiya Pacittiya），因為之前的袈裟的緣故。 如果比丘有應該捨棄的袈裟（捨墮衣），已經捨棄罪過、已經懺悔，
【English Translation】 English version If a Bhikkhu (monk) obtains materials for making a robe on the twenty-fifth day, if it is sufficient, he should make it; if it is insufficient, he should leave it and wait. If a Bhikkhu (monk) obtains incomplete robe materials, he stops and waits for more materials. If, by the twenty-sixth day, he still has not obtained the expected materials, he neither abandons hope nor allows for unwarranted expectations, but continues to diligently seek the expected materials. If the expectation is abandoned, but he unexpectedly obtains other materials, then this robe should be made on the twenty-sixth day. If the materials are sufficient, he should make it; if they are insufficient, he should leave it and wait. If a Bhikkhu (monk) obtains incomplete robe materials, he stops and waits for more materials. If, by the twenty-seventh day, he still has not obtained the expected materials, he neither abandons hope nor allows for unwarranted expectations, but continues to diligently seek the expected materials. If the expectation is abandoned, but he unexpectedly obtains other materials, then this robe should be made on the twenty-seventh day. If the materials are sufficient, he should make it; if they are insufficient, he should leave it and wait. If a Bhikkhu (monk) obtains incomplete robe materials, he stops and waits for more materials. If, by the twenty-eighth day, he still has not obtained the expected materials, he neither abandons hope nor allows for unwarranted expectations, but continues to diligently seek the expected materials. If the expectation is abandoned, but he unexpectedly obtains other materials, then this robe should be made on the twenty-eighth day. If the materials are sufficient, he should make it; if they are insufficient, he should leave it and wait. If a Bhikkhu (monk) obtains incomplete robe materials, he stops and waits for more materials. If, by the twenty-ninth day, he still has not obtained the expected materials, he neither abandons hope nor allows for unwarranted expectations, but continues to diligently seek the expected materials. If the expectation is abandoned, but he unexpectedly obtains other materials, then this robe should be made on the twenty-ninth day. If the materials are sufficient, he should make it; if they are insufficient, he should leave it and wait. If a Bhikkhu (monk) obtains incomplete robe materials, he stops and waits for more materials. If, by the thirtieth day, he still has not obtained the expected materials, he neither abandons hope nor allows for unwarranted expectations, but continues to diligently seek the expected materials. If the expectation is abandoned, but he unexpectedly obtains other materials, then this robe should be made on the thirtieth day. If the materials are sufficient, he should make it; if they are insufficient, he should leave it and wait. If a Bhikkhu (monk) has a robe that should be forfeited (Nissaggiya robe), and has not relinquished the offense or repented, and continuously obtains new robes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), because of the previous robe. If a Bhikkhu (monk) has a robe that should be forfeited (Nissaggiya robe), and has relinquished the offense but has not repented, and continuously obtains new robes, he commits a Nissaggiya Pacittiya (an offense requiring forfeiture and confession), because of the previous robe. If a Bhikkhu (monk) has a robe that should be forfeited (Nissaggiya robe), and has relinquished the offense and has repented,
次續不斷，更得衣，尼薩耆波夜提，本衣因緣故。
又比丘有捨墮衣，已舍罪、已悔過，次續已斷，更得衣，不犯。
佛在舍衛國，與大比丘眾安居。爾時諸比丘多得佈施衣畜，佛欲制諸比丘多畜衣故，語安居比丘：「我欲制諸比丘多畜衣故，語安居比丘：我欲四月燕坐。令諸比丘不得來至我所。除一送食比丘及布薩。」諸安居比丘受佛教，還眾中，立如是制：若比丘非一送食及布薩至佛所者，得波夜提罪。立是制已，白佛，佛默然可之。爾時長老優波斯那，與多比丘眾五百人，俱皆阿練兒，著納衣、一食、乞食、空地坐，來去坐臥視瞻進止威儀清凈，持僧伽梨執缽安庠，從憍薩羅遊行到舍衛國。時多比丘祇桓門間經行，長老優波斯那問諸比丘：「佛今所在？」諸比丘言：「佛在彼東向大房，一板為戶內。若欲往者隨意。」時長老憂波斯那，往大房所，到已謦欬以指扣戶。佛與開戶，長老優波斯那即入大房舍內到佛所，頭面禮足一面坐。佛知故問言：「汝徒眾清凈善好，汝眾何因緣故清凈威儀？」答言：「世尊！若比丘來至我所，求讀誦經求依止者，我語是比丘：『汝能盡形作阿練兒，著糞掃衣、乞食、一食、空地坐，我當教汝讀經與汝依止。』若比丘能行是頭陀法者，我教讀經與依止。以是故，世尊！
【現代漢語翻譯】 現代漢語譯本：如果（比丘）之前已經連續不斷地持有（多餘的）衣服，現在又得到新的衣服，這觸犯尼薩耆波夜提罪（捨墮罪），因為（之前）本衣的緣故。
如果比丘捨棄了（多餘的）衣服，已經懺悔了罪過，之前連續持有的狀態已經斷絕，現在又得到新的衣服，則不犯戒。
佛陀住在舍衛國（Śrāvastī），與眾多比丘一起安居。當時，許多比丘得到很多佈施的衣服和畜養物。佛陀爲了制止比丘們多蓄衣服，告訴安居的比丘們：『我打算四個月閉關靜坐，讓比丘們不得前來我這裡，除非是送食物的比丘和布薩（uposatha，齋戒）日。』安居的比丘們接受了佛陀的教誨，回到僧團中，制定了這樣的規定：如果比丘不是送食物或參加布薩而來到佛陀那裡，就犯波夜提罪（墮罪）。制定了這個規定后，他們稟告了佛陀，佛陀默許了。
當時，長老優波斯那（Upasena），帶領著五百名比丘，他們都是阿練若（āraṇyaka，住在森林中的修行者），穿著納衣（pāṃsukūlika，糞掃衣）、實行一食法、乞食、在空地上坐禪，來去坐臥、視瞻進止都威儀清凈，拿著僧伽梨（saṃghāṭī，大衣），拿著缽，安詳地從憍薩羅國（Kosala）來到舍衛國。
當時，許多比丘在祇桓（Jetavana）的門間經行。長老優波斯那問這些比丘：『佛陀現在在哪裡？』比丘們說：『佛陀在那邊東向的大房子里，用一塊木板當門。如果想去，可以隨意。』當時，長老優波斯那前往大房子那裡，到了之後，清了清嗓子，用手指敲門。佛陀為他打開了門，長老優波斯那進入大房子里，來到佛陀那裡，頭面禮足，在一旁坐下。佛陀明知故問：『你的徒眾清凈善良，你的僧團是因為什麼緣故而如此清凈威儀？』他回答說：『世尊！如果有比丘來到我這裡，請求讀誦經典，請求依止，我就告訴這個比丘：『你如果能終身做阿練若，穿著糞掃衣、乞食、實行一食法、在空地上坐禪，我就教你讀經，允許你依止。』如果比丘能夠實行這些頭陀行（dhuta，苦行），我就教他讀經，允許他依止。因此，世尊！』
【English Translation】 English version: If a bhikkhu has been continuously possessing (extra) robes and then obtains another robe, this constitutes a Nissaggiya Pacittiya (an offense entailing forfeiture) because of the original robe.
If a bhikkhu relinquishes the (extra) robe, has confessed the offense, and the continuous possession has been broken, then obtaining another robe does not constitute an offense.
The Buddha was residing in Śrāvastī, dwelling in retreat with a large community of bhikkhus. At that time, many bhikkhus were receiving many donated robes and possessions. The Buddha, wishing to prevent the bhikkhus from accumulating too many robes, said to the bhikkhus in retreat: 'I intend to observe a four-month solitary retreat, during which bhikkhus are not to come to me, except for the bhikkhu bringing food and on uposatha (observance day).』 The bhikkhus in retreat accepted the Buddha's teaching and returned to the Sangha, establishing this rule: If a bhikkhu comes to the Buddha not for bringing food or for uposatha, he commits a Pacittiya (an offense). After establishing this rule, they reported it to the Buddha, who silently approved.
At that time, the elder Upasena, leading a community of five hundred bhikkhus, all of whom were āraṇyakas (forest dwellers), wearing pāṃsukūlika (robes made from discarded cloth), practicing one-meal-a-day, begging for food, and sitting in open spaces, with pure conduct in their movements, sitting, lying down, looking, advancing, and retreating, carrying their saṃghāṭī (outer robe) and bowl, peacefully traveled from Kosala to Śrāvastī.
At that time, many bhikkhus were walking back and forth between the gates of Jetavana. The elder Upasena asked these bhikkhus: 'Where is the Buddha now?' The bhikkhus said: 'The Buddha is in that large eastern-facing room, with a single wooden board as a door. If you wish to go, you may do so.』 At that time, the elder Upasena went to the large room, and upon arriving, cleared his throat and knocked on the door with his finger. The Buddha opened the door for him, and the elder Upasena entered the large room, approached the Buddha, bowed his head to his feet, and sat to one side. The Buddha, knowing the situation, asked: 'Your community is pure and virtuous. What is the reason for your Sangha's purity and conduct?' He replied: 'Venerable Sir, if a bhikkhu comes to me, requesting to recite the scriptures and seeking dependence, I tell this bhikkhu: 'If you can live as an āraṇyaka for life, wearing robes made from discarded cloth, begging for food, practicing one-meal-a-day, and sitting in open spaces, I will teach you the scriptures and allow you to depend on me.』 If a bhikkhu can practice these dhuta (ascetic practices), I will teach him the scriptures and allow him to depend on me. Therefore, Venerable Sir!'
我徒眾威儀清凈。」佛問優波斯那：「舊比丘立制，汝知不？」答言：「不知。世尊！舊比丘云何立制？」佛語優波斯那：「我欲四月燕坐，語諸比丘：『汝諸比丘不得來至我所，除一送食及布薩。』諸比丘受我語，還眾中立制：若比丘非一送食及布薩往佛所，得波夜提罪。諸比丘立制已來語我，我即默然可之。」優波斯那言：「世尊！舊比丘知此意不？」佛言：「何以不知？」佛言：「我從今聽阿練兒著糞掃衣頭陀比丘，若送食、不送食、若布薩、不布薩，隨意來至我所。」舊比丘聞長老優波斯那非送食、非布薩欲見佛故便到佛所，聞已集比丘僧，集已喚優波斯那來。眾僧已集，爾時長老優波斯那即到僧中頭面禮上坐足，隨次坐已，舊比丘問優波斯那：「汝知舊比丘立制不？」答言：「不知。」問上坐言：「舊比丘立制云何？」答言：「優波斯那！佛語安居比丘：『我欲四月燕坐，諸比丘不得來至我所，除一送食及布薩。』我等受佛教，立制：若比丘非一送食、非布薩往佛所者，得波夜提罪。佛即默然可之。汝優波斯那！非一送食、非布薩往到佛所，得波夜提罪。汝應如法悔過，汝當發露，是罪莫覆藏。」優波斯那言：「上座知不？我到佛所頭面禮足一面坐已，佛知故問我言：『優波斯那！汝徒眾何因緣故威儀清凈
【現代漢語翻譯】 現代漢語譯本 『我的弟子們威儀清凈。』佛陀問優波斯那（Upasena，人名）: 『年長的比丘們所立下的戒律，你知道嗎？』優波斯那回答說：『不知道。世尊！年長的比丘們是如何立下戒律的呢？』佛陀告訴優波斯那：『我打算四個月閉關靜坐，告訴眾比丘：『你們這些比丘不得前來我這裡，除非是送食物和參加布薩（Posadha，一種佛教儀式）。』眾比丘接受了我的話，回到僧團中立下戒律：如果有比丘不是爲了送食物或參加布薩而前往佛陀那裡，就犯了波夜提（Pacittiya，一種罪名）罪。眾比丘立下戒律后告訴我，我便默許了。』優波斯那說：『世尊！年長的比丘們知道這個用意嗎？』佛陀說：『為什麼不知道呢？』佛陀說：『我從今以後允許住在阿練若（Arannaka，指遠離人煙的場所）的、穿著糞掃衣（Pamsukulika，指用丟棄的布料縫製的衣服）、修頭陀行（Dhutanga，指苦行）的比丘，無論是送食物、不送食物、參加布薩、不參加布薩，都可以隨意前來我這裡。』年長的比丘們聽說長老優波斯那不是爲了送食物、也不是爲了參加布薩，只是爲了見佛陀而前往佛陀那裡，聽后便召集比丘僧團，召集完畢后，叫優波斯那前來。眾僧已經聚集，當時長老優波斯那來到僧團中，頂禮上座的腳，然後依次坐下，年長的比丘問優波斯那：『你知道年長的比丘們立下的戒律嗎？』回答說：『不知道。』問上座說：『年長的比丘們立下的戒律是什麼？』回答說：『優波斯那！佛陀告訴安居的比丘們：『我打算四個月閉關靜坐，眾比丘不得前來我這裡，除非是送食物和參加布薩。』我們接受了佛陀的教誨，立下戒律：如果有比丘不是爲了送食物、不是爲了參加布薩而前往佛陀那裡，就犯了波夜提罪。佛陀便默許了。你優波斯那！不是爲了送食物、也不是爲了參加布薩而前往佛陀那裡，犯了波夜提罪。你應該如法懺悔，你應該發露罪過，不要覆蓋隱藏。』優波斯那說：『上座們知道嗎？我到佛陀那裡，頂禮佛足后在一旁坐下，佛陀明知故問我：『優波斯那！你的弟子們因為什麼緣故威儀清凈？』
【English Translation】 English version 'My disciples are pure in conduct.' The Buddha asked Upasena (a name): 'Do you know the rules established by the elder monks?' Upasena replied: 'I do not know. World Honored One! How did the elder monks establish the rules?' The Buddha told Upasena: 'I intend to spend four months in seclusion, and I told the monks: 'You monks must not come to me, except for one who brings food and for the Posadha (a Buddhist ceremony).' The monks accepted my words and returned to the Sangha to establish a rule: If a monk goes to the Buddha not for the purpose of bringing food or attending the Posadha, he commits a Pacittiya (a type of offense) offense. After the monks established the rule, they told me, and I remained silent in agreement.' Upasena said: 'World Honored One! Do the elder monks know this intention?' The Buddha said: 'Why would they not know?' The Buddha said: 'From now on, I allow the Arannaka (referring to a place far from human habitation) dwelling, Pamsukulika (referring to clothes made from discarded cloth), Dhutanga (referring to ascetic practices) practicing monks, whether they bring food, do not bring food, attend the Posadha, or do not attend the Posadha, to come to me at will.' The elder monks heard that the elder Upasena, not for the purpose of bringing food or attending the Posadha, went to the Buddha simply to see him. Upon hearing this, they gathered the Sangha, and after gathering, they summoned Upasena. The Sangha having gathered, the elder Upasena then came to the Sangha, bowed his head to the feet of the senior monk, and sat down in order. The elder monks asked Upasena: 'Do you know the rules established by the elder monks?' He replied: 'I do not know.' They asked the senior monk: 'What are the rules established by the elder monks?' He replied: 'Upasena! The Buddha told the monks in retreat: 'I intend to spend four months in seclusion, and the monks must not come to me, except for one who brings food and for the Posadha.' We accepted the Buddha's teaching and established a rule: If a monk goes to the Buddha not for the purpose of bringing food or attending the Posadha, he commits a Pacittiya offense. The Buddha then remained silent in agreement. You, Upasena! Not for the purpose of bringing food or attending the Posadha, you went to the Buddha, committing a Pacittiya offense. You should confess according to the Dharma, you should reveal your offense, do not cover it up.' Upasena said: 'Do the senior monks know? I went to the Buddha, bowed my head to his feet, and sat down to one side. The Buddha, knowing full well, asked me: 'Upasena! For what reason are your disciples pure in conduct?'
？』我言：『世尊！若有比丘來至我所，求讀誦經、若求依止，我語是比丘：「汝能盡形作阿練兒，著糞掃衣、乞食、一食、空地坐，我當教汝讀經與汝依止。」若比丘能行是頭陀法者，我教讀經與依止。以是故，世尊！我徒眾威儀清凈。』佛問我言：『舊比丘立制，汝知不？』答言：『不知。世尊！云何立制？』佛言：『優波斯那！我欲四月燕坐，語諸比丘：「令諸比丘不得來至我所，除一送食及布薩。」諸比丘受我語，還眾立制：若比丘非一送食非布薩往佛所者，犯波夜提。我即可之。』我言：『世尊！彼舊比丘知此意不？』佛言：『何以不知？』佛言：『我從今聽阿練兒著納衣頭陀比丘，若一送食非送食、若布薩非布薩，隨意來至我所。』」爾時諸比丘作是念：「我等何不捨居士衣著納衣耶？」即時諸比丘舍居士衣，皆著糞掃衣。(三事竟)
十誦律卷第五
此卷第二十六張第二行，夜提(之下)「乃至三十日皆如上說」者，丹本無此中九字，而有「又比丘得不具足衣(乃至)至三十日地了時，尼薩耆波夜提」等凡九十一行文，國本宋本並無者，今依丹本遆而足之。
同卷二十七張第十三行，即今正本第三十一張第十三行，尼薩耆波夜提(之下)「十二日乃至三十日亦如上說」者，丹本無此
【現代漢語翻譯】 我說道：『世尊！如果有比丘來到我這裡，請求讀誦經典或者請求依止，我會對比丘說：「你如果能終身做阿練若（Aranya，指遠離人煙的處所）行者，穿著糞掃衣（Pamsukula，指從垃圾堆或墳墓中撿來的衣服）、乞食、日中一食、在空地上坐禪，我就教你讀經並允許你依止。」如果比丘能夠實行這些頭陀法（Dhuta，指苦行），我就教他讀經並允許他依止。因此，世尊！我的徒眾威儀清凈。』佛問我說：『以前的比丘所立的規制，你知道嗎？』我回答說：『不知道。世尊！是什麼樣的規制呢？』佛說：『優波斯那（Upasena，人名）！我想要四個月的燕坐（指安靜地禪坐），告訴眾比丘：「讓眾比丘不要來我這裡，除非是送食物和布薩（Uposatha，指齋戒日）。」眾比丘接受了我的話，回到僧團後製定規制：如果比丘不是爲了送食物或布薩而前往佛陀住所，就犯波夜提（Payattika，一種罪名）。我當時認可了這件事。』我說道：『世尊！那些以前的比丘知道這個用意嗎？』佛說：『怎麼會不知道呢？』佛說：『從今以後，我允許阿練若行者、穿著納衣（Patchwork robe，指用碎布縫製的衣服）的頭陀比丘，無論是送食物還是不送食物，無論是布薩還是非布薩，都可以隨意來我這裡。』當時，眾比丘心想：「我們為什麼不捨棄居士的衣服，穿上納衣呢？」隨即，眾比丘捨棄了居士的衣服，都穿上了糞掃衣。（三事完畢） 《十誦律》卷第五 此卷第二十六張第二行，波夜提（Payattika，一種罪名）（之下）『乃至三十日皆如上說』，丹本沒有這九個字，卻有『又比丘得不具足衣（乃至）至三十日地了時，尼薩耆波夜提（Nissaggiya Payattika，一種罪名）』等共九十一行的文字，國本和宋本都沒有，現在依照丹本補足。 同卷二十七張第十三行，即現在正本第三十一張第十三行，尼薩耆波夜提（Nissaggiya Payattika，一種罪名）（之下）『十二日乃至三十日亦如上說』，丹本沒有這些。
【English Translation】 I said: 'Venerable One! If there are Bhikkhus who come to me, seeking to recite the scriptures or seeking to rely on me, I would say to these Bhikkhus: "If you can, for the rest of your life, practice as an Aranya (Aranya, meaning a secluded place away from human habitation) dweller, wear Pamsukula (Pamsukula, meaning robes made from discarded cloth), beg for food, eat only one meal a day, and sit in empty places, then I will teach you the scriptures and allow you to rely on me." If a Bhikkhu can practice these Dhuta (Dhuta, meaning ascetic practices), I will teach him the scriptures and allow him to rely on me. Therefore, Venerable One! My Sangha has pure conduct.' The Buddha asked me: 'Do you know the rules established by the former Bhikkhus?' I replied: 'I do not know. Venerable One! What kind of rules?' The Buddha said: 'Upasena (Upasena, a name)! I wanted to observe a four-month retreat (referring to quiet meditation), and told the Bhikkhus: "Let the Bhikkhus not come to me, except for those who bring food and for Uposatha (Uposatha, referring to the day of fasting and observance)." The Bhikkhus accepted my words, and upon returning to the Sangha, they established a rule: If a Bhikkhu goes to the Buddha's place not for bringing food or for Uposatha, he commits a Payattika (Payattika, a type of offense). I approved of this at that time.' I said: 'Venerable One! Did those former Bhikkhus know this intention?' The Buddha said: 'How could they not know?' The Buddha said: 'From now on, I allow Aranya dwellers, Dhuta Bhikkhus wearing Patchwork robes (Patchwork robe, meaning robes made from scraps of cloth), whether they are bringing food or not, whether it is Uposatha or not, to come to me at will.' At that time, the Bhikkhus thought: "Why don't we abandon the clothes of householders and wear Patchwork robes?" Immediately, the Bhikkhus abandoned the clothes of householders and all wore Pamsukula robes. (The three matters are completed) Vinaya in Ten Recitations, Volume 5 On the second line of the twenty-sixth page of this volume, after Payattika (Payattika, a type of offense), 'even up to the thirtieth day, it is all as described above,' the Dan version does not have these nine characters, but it has 'also, if a Bhikkhu obtains incomplete robes (even) until the thirtieth day when the ground is finished, Nissaggiya Payattika (Nissaggiya Payattika, a type of offense),' etc., a total of ninety-one lines of text, which the Guo version and Song version do not have. Now, according to the Dan version, it is supplemented. On the thirteenth line of the twenty-seventh page of the same volume, which is now the thirteenth line of the thirty-first page of the current version, after Nissaggiya Payattika (Nissaggiya Payattika, a type of offense), 'from the twelfth day to the thirtieth day, it is also as described above,' the Dan version does not have these.
中十二字，而有「又比丘得不具足衣，停更望得(乃至)至三十日地了時，尼薩耆波夜提」(等凡)九十二行文，國本宋本並無者，今依丹本遆而足之。
同卷第二十九張第四行，即今正本第三十七張第四行，尼薩耆波夜提(之下)「十二日乃至三十日皆如上說」者，丹本無此中十二字，而有「又比丘得不具足衣(乃至)尼薩耆波夜提」(等凡)九十七行文，國本宋本所無者，今依丹本遆而足之。 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第六(初誦之六)
後秦北印度三藏弗若多羅譯
明三十尼薩耆法之二
佛在舍衛國。爾時華色比丘尼，晨朝時到著衣持缽入城乞食，食已入安和林中，在樹下端身政坐、威儀清凈。時有五百群賊先入林中，是賊主信佛法，見華色比丘尼端身政坐、威儀清凈，見已生清凈信心：「我何不以一丳肉與是比丘尼令啖？」是賊中更有少知法者言：「此比丘尼是時食人，不非時食。」賊主聞已信心轉深：「是比丘尼端身政坐、威儀清凈，時食不非時食，我何不以一丳肉令明日食？」少知法者言：「是比丘尼隨得而食，不留余宿食食。」時賊主于比丘尼倍生信心：「是比丘尼端身政坐、威儀清凈，時食不非時食，隨得而食，不留余宿食食。
【現代漢語翻譯】 現代漢語譯本 在《十誦律》中，有十二個字，即『又比丘得不具足衣，停更望得(乃至)至三十日地了時，尼薩耆波夜提』等，共九十二行文字，國本和宋本都沒有。現在根據丹本進行補足。 在同一卷的第二十九張第四行，也就是現在正本的第三十七張第四行，尼薩耆波夜提（之後）的『十二日乃至三十日皆如上說』，丹本沒有這十二個字，而是有『又比丘得不具足衣(乃至)尼薩耆波夜提』等，共九十七行文字，國本和宋本所沒有的，現在根據丹本進行補足。 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第六（初誦之六） 後秦北印度三藏弗若多羅譯 明三十尼薩耆法之二 佛陀在舍衛國（Śrāvastī）。當時，華色比丘尼（Utpalavarna）在早晨穿著僧衣，拿著缽進入城中乞食。乞食完畢后，她進入安和林中，在樹下端身正坐，威儀清凈。當時有五百個強盜先進入林中，這個強盜頭目信仰佛法，看見華色比丘尼端身正坐，威儀清凈，見後生起清凈的信心：『我為什麼不拿一串肉給這位比丘尼吃呢？』強盜中有一個略懂佛法的人說：『這位比丘尼是時食（在規定的時間內進食）的人，不非時食（不在規定的時間進食）。』強盜頭目聽后信心更加堅定：『這位比丘尼端身正坐，威儀清凈，時食不非時食，我為什麼不拿一串肉讓她明天吃呢？』略懂佛法的人說：『這位比丘尼隨緣而食，不留剩餘的隔夜食物。』當時強盜頭目對比丘尼更加生起信心：『這位比丘尼端身正坐，威儀清凈，時食不非時食，隨緣而食，不留剩餘的隔夜食物。』
【English Translation】 English version In the Śarvāstivāda Vinaya, there are twelve characters, namely, 'Furthermore, if a Bhikṣu obtains insufficient robes and waits to obtain more (up to) when thirty days have passed, Nissaggiya Pācittiya,' etc., totaling ninety-two lines of text, which are absent in the Guoben and Songben editions. Now, they are supplemented according to the Danben edition. In the fourth line of the twenty-ninth page of the same volume, which is now the fourth line of the thirty-seventh page of the Zhengben edition, after Nissaggiya Pācittiya, the phrase 'From the twelfth day to the thirtieth day, everything is as described above,' the Danben edition does not have these twelve characters, but instead has 'Furthermore, if a Bhikṣu obtains insufficient robes (up to) Nissaggiya Pācittiya,' etc., totaling ninety-seven lines of text, which are absent in the Guoben and Songben editions. Now, they are supplemented according to the Danben edition. Taishō Tripiṭaka Volume 23, No. 1435 Śarvāstivāda Vinaya Śarvāstivāda Vinaya Volume Six (First Recitation, Six) Translated by Tripiṭaka Punyatara of Northern India during the Later Qin Dynasty Explanation of the Second of the Thirty Nissaggiya Dharmas The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikṣuṇī Utpalavarna (華色比丘尼), in the early morning, wearing her robes and carrying her bowl, entered the city to beg for food. After begging for food, she entered the Andhavana Grove, sitting upright under a tree, with dignified and pure conduct. At that time, there were five hundred bandits who had entered the grove earlier. The leader of these bandits had faith in the Buddha's teachings. Seeing Bhikṣuṇī Utpalavarna sitting upright with dignified and pure conduct, he developed pure faith: 'Why shouldn't I give this Bhikṣuṇī a skewer of meat to eat?' Among the bandits, there was one who had some knowledge of the Dharma, who said, 'This Bhikṣuṇī is one who eats at the proper time (時食), and does not eat at the improper time (非時食).' Upon hearing this, the bandit leader's faith deepened: 'This Bhikṣuṇī sits upright with dignified and pure conduct, eating at the proper time and not at the improper time. Why shouldn't I give her a skewer of meat for her to eat tomorrow?' The one with some knowledge of the Dharma said, 'This Bhikṣuṇī eats whatever she obtains, and does not keep leftover food overnight.' At that time, the bandit leader developed even greater faith in the Bhikṣuṇī: 'This Bhikṣuṇī sits upright with dignified and pure conduct, eating at the proper time and not at the improper time, eating whatever she obtains, and not keeping leftover food overnight.'
我何不以一貴價㲲裹一丳肉懸著樹上？為是比丘尼故。」作是念：「若有沙門、婆羅門取者，即以施與。」作是念已，即以貴價㲲裹肉懸著樹上，作是言：「諸沙門、婆羅門須者，即以施與。」時夜過已，華色比丘尼作是言：「賊因我故，以㲲裹肉懸著樹上，作是言：『若沙門、婆羅門須者，以施與。』我不應啖此肉，當持與僧，㲲當自取。」即持是肉至祇桓中，問作食人處，以肉與已，出祇桓去。時六群比丘見華色比丘尼持好㲲出，見已生貪心，語言：「汝㲲細好。」比丘尼答言：「細好。」比丘尼答言：「細好。」已，六群比丘言：「好，何不施與好人？」比丘尼作是念：「是決定索。云何不與？」即以㲲與六群比丘。是比丘尼深言敬佛，作是念：「我不應不見佛便還入城。」作是念已，即向佛所。爾時世尊與諸大眾圍繞說法。佛遙見華色比丘尼來，衣服弊壞。佛知而故問阿難：「是華色比丘尼何以衣弊壞？不能得佈施衣耶？」阿難言：「適得貴價㲲。」佛言：「今在何處？」阿難言：「六群比丘索去。」佛知故問阿難：「比丘實從非親里比丘尼取衣耶？」答言：「實取。世尊！」佛即語阿難：「盈長衣中取五衣與是比丘尼。」阿難言：「爾。」即盈長衣中取五衣與之。比丘尼即著是衣，來詣佛所，頭面禮足在一
【現代漢語翻譯】 現代漢語譯本：我為何不拿一塊昂貴的㲲（一種絲織品）包裹一串肉，懸掛在樹上呢？這是爲了比丘尼的緣故。』他這樣想：『如果有沙門（出家修道者）、婆羅門（祭司）取走，就佈施給他們。』這樣想后，就用昂貴的㲲包裹肉，懸掛在樹上，並說：『各位沙門、婆羅門如果需要，就佈施給你們。』當時天亮后，華色比丘尼說：『賊人因為我的緣故，用㲲包裹肉懸掛在樹上，說：『如果沙門、婆羅門需要，就佈施給他們。』我不應該吃這肉，應當拿去給僧眾，㲲就自己拿走。』於是拿著肉到祇桓（祇樹給孤獨園），詢問做飯的人在哪裡，把肉給了他，離開了祇桓。當時六群比丘看見華色比丘尼拿著好的㲲出來，看見後生起貪心，說：『你的㲲很細緻精美。』比丘尼回答說：『細緻精美。』比丘尼回答說：『細緻精美。』之後，六群比丘說：『這麼好，為什麼不佈施給好人呢？』比丘尼心想：『這是決定要索取。怎麼能不給呢？』就把㲲給了六群比丘。這位比丘尼深深地敬仰佛陀，心想：『我不應該不見佛陀就返回城裡。』這樣想后，就前往佛陀所在的地方。當時世尊與眾多大眾圍繞著說法。佛陀遠遠地看見華色比丘尼走來，衣服破爛。佛陀明知故問阿難（佛陀的侍者）說：『這位華色比丘尼為什麼衣服破爛？不能得到佈施的衣服嗎？』阿難說：『剛剛得到一塊昂貴的㲲。』佛陀說：『現在在哪裡？』阿難說：『被六群比丘索取走了。』佛陀明知故問阿難：『比丘真的從非親屬的比丘尼那裡拿取衣服了嗎？』回答說：『確實拿取了。世尊！』佛陀就告訴阿難：『從盈餘的長衣中取出五件衣服給這位比丘尼。』阿難回答說：『好的。』就從盈餘的長衣中取出五件衣服給她。比丘尼就穿上這些衣服，來到佛陀面前，頂禮佛足，站在一旁。 現代漢語譯本：旁。
【English Translation】 English version: 'Why don't I wrap a piece of expensive 㲲 (a type of silk fabric) around a skewer of meat and hang it on a tree? This is for the sake of the Bhikkhunis (female monks).' He thought to himself: 'If any Sramanas (wandering ascetics) or Brahmanas (priests) take it, I will give it to them.' After thinking this, he wrapped the meat in the expensive 㲲 and hung it on the tree, saying: 'Any Sramanas or Brahmanas who need it, I will give it to you.' When the night had passed, Hūa-sè Bhikkhuni (name of a Bhikkhuni) said: 'The thief, because of me, wrapped meat in 㲲 and hung it on the tree, saying: 'If any Sramanas or Brahmanas need it, I will give it to them.' I should not eat this meat, but should take it to the Sangha (monastic community), and I will take the 㲲 for myself.' So she took the meat to Jeta Grove (Jetavana), asked where the cook was, gave him the meat, and left Jeta Grove. At that time, the Six Group Bhikkhus (group of monks known for misbehavior) saw Hūa-sè Bhikkhuni coming out with the fine 㲲, and they became greedy. They said: 'Your 㲲 is very fine.' The Bhikkhuni replied: 'It is fine.' The Bhikkhuni replied: 'It is fine.' Then the Six Group Bhikkhus said: 'It's so fine, why not give it to good people?' The Bhikkhuni thought: 'They are definitely asking for it. How can I not give it?' So she gave the 㲲 to the Six Group Bhikkhus. This Bhikkhuni deeply revered the Buddha, and thought: 'I should not return to the city without seeing the Buddha.' After thinking this, she went to where the Buddha was. At that time, the World Honored One (the Buddha) was surrounded by a large assembly, teaching the Dharma (teachings of the Buddha). The Buddha saw Hūa-sè Bhikkhuni coming from afar, her clothes tattered. The Buddha, knowing full well, asked Ānanda (the Buddha's attendant): 'Why are Hūa-sè Bhikkhuni's clothes tattered? Is she unable to receive donated clothes?' Ānanda said: 'She just received an expensive 㲲.' The Buddha said: 'Where is it now?' Ānanda said: 'The Six Group Bhikkhus took it.' The Buddha, knowing full well, asked Ānanda: 'Did the Bhikkhus really take the clothes from a Bhikkhuni who is not a relative?' He replied: 'They did take it, World Honored One!' The Buddha then told Ānanda: 'Take five robes from the surplus of long robes and give them to this Bhikkhuni.' Ānanda replied: 'Yes.' He took five robes from the surplus of long robes and gave them to her. The Bhikkhuni then put on these robes, came to the Buddha, prostrated herself at his feet, and stood to one side. English version: side.
面立。佛與說法示教利喜，示教利喜已默然。華色比丘尼聞佛說法示教利喜，頭面禮足繞佛而去。去不久，佛以是事集比丘僧，佛知而問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，從非親里比丘尼取衣？非親里人不能問衣足不足？為長不長？趣得便取。若親里者，當問衣足、不足？為長、不長？親里人尚自持衣與，何況不足而取？」佛如是種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘從非親里比丘尼取衣，尼薩耆波逸提。」
非親里者，親里名母、姊妹、若女乃至七世因緣。
衣者，麻衣、赤麻衣、白麻衣、芻麻衣、翅夷羅衣、欽婆羅衣、劫貝衣。
是中犯者，若一比丘，從一非親里比丘尼取衣，一尼薩耆波逸提。若一比丘，從二、三、四非親里比丘尼取衣，隨得爾所尼薩耆波逸提。
若二比丘，從二、三、四、一非親里比丘尼取衣，隨得爾所尼薩耆波逸提。
若三比丘，從三、四、一、二非親里比丘尼取衣，隨得爾所尼薩耆波逸提。
若四比丘，從四非親里比丘尼取衣，得四尼薩耆波逸提。若四比丘，從一、二、三非親里比丘尼取衣，隨得爾所尼薩耆波逸提。
佛在舍衛國。爾
【現代漢語翻譯】 現代漢語譯本 （比丘尼）頭面著地禮拜。（佛陀）為（比丘尼）說法，開示教導，令其歡喜，開示教導完畢后便默然不語。華色比丘尼（Bhikkhuni，女性出家人）聽聞佛陀說法，受到開示教導而心生歡喜，便頭面禮拜佛足，然後繞佛離去。她離開后不久，佛陀因為這件事召集了比丘僧團，佛陀明知此事卻還是問六群比丘（Six Monks，指行為不端的六位比丘）: 『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊（Bhagavan，對佛陀的尊稱）！』佛陀用種種因緣呵責六群比丘：『怎麼能稱為比丘（Bhikkhu，男性出家人），卻從非親屬的比丘尼那裡拿取衣服？非親屬的人難道不會詢問衣服是否足夠？是長了還是短了？就隨意拿取。如果是親屬，應當詢問衣服是否足夠？是長了還是短了？親屬尚且會主動把衣服給你，更何況是不足夠而拿取呢？』佛陀像這樣用種種因緣呵責之後，告訴眾比丘：『爲了十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘從非親屬的比丘尼那裡拿取衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 非親屬的定義是：親屬指的是母親、姐妹、女兒，乃至七世有姻緣關係的親屬。 衣服指的是：麻衣、赤麻衣、白麻衣、芻麻衣、翅夷羅衣（Chiyira，一種粗糙的布）、欽婆羅衣（Kambala，毛織品）、劫貝衣（Kappasa，棉布）。 觸犯這條戒律的情況是：如果一位比丘，從一位非親屬的比丘尼那裡拿取衣服，犯一次尼薩耆波逸提。如果一位比丘，從兩、三、四位非親屬的比丘尼那裡拿取衣服，隨拿取多少，就犯多少次尼薩耆波逸提。 如果兩位比丘，從兩、三、四、一位非親屬的比丘尼那裡拿取衣服，隨拿取多少，就犯多少次尼薩耆波逸提。 如果三位比丘，從三、四、一、二位非親屬的比丘尼那裡拿取衣服，隨拿取多少，就犯多少次尼薩耆波逸提。 如果四位比丘，從四位非親屬的比丘尼那裡拿取衣服，得四次尼薩耆波逸提。如果四位比丘，從一、二、三位非親屬的比丘尼那裡拿取衣服，隨拿取多少，就犯多少次尼薩耆波逸提。 佛陀住在舍衛國（Savatthi）。
【English Translation】 English version (The Bhikkhuni) prostrated with her head to the ground. (The Buddha) gave a discourse to (the Bhikkhuni), instructing and gladdening her. Having instructed and gladdened her, He remained silent. Bhikkhuni Hues (Bhikkhuni, a female monastic) heard the Buddha's discourse, was instructed and gladdened, prostrated with her head to His feet, circumambulated the Buddha, and departed. Not long after her departure, the Buddha, because of this matter, assembled the Sangha of Bhikkhus (Bhikkhu, a male monastic), and knowing the matter, asked the Group-of-Six Bhikkhus (Six Monks, referring to six monks with misconduct): 'Did you really do this?' They replied: 'Indeed, we did, Blessed One (Bhagavan, an honorific title for the Buddha)!' The Buddha rebuked the Group-of-Six Bhikkhus with various reasons: 'How can you be called Bhikkhus, yet take robes from Bhikkhunis who are not relatives? Would non-relatives not ask if the robe is sufficient? Whether it is too long or too short? You just take it as you please. If they were relatives, you should ask if the robe is sufficient, whether it is too long or too short. Relatives would even give you robes themselves, let alone taking them when they are insufficient!' After rebuking them with various reasons, the Buddha said to the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited thus: If a Bhikkhu takes a robe from a Bhikkhuni who is not a relative, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture).' Non-relatives are defined as: relatives refer to mother, sisters, daughters, and relatives with marital ties up to seven generations. Robes refer to: hemp robes, red hemp robes, white hemp robes, coarse hemp robes, Chiyira robes (Chiyira, a type of coarse cloth), Kambala robes (Kambala, woolen fabric), and Kappasa robes (Kappasa, cotton fabric). The circumstances of violating this precept are: If one Bhikkhu takes a robe from one Bhikkhuni who is not a relative, it is one Nissaggiya Pacittiya. If one Bhikkhu takes robes from two, three, or four Bhikkhunis who are not relatives, he incurs that many Nissaggiya Pacittiyas. If two Bhikkhus take robes from two, three, four, or one Bhikkhuni who is not a relative, they incur that many Nissaggiya Pacittiyas. If three Bhikkhus take robes from three, four, one, or two Bhikkhunis who are not relatives, they incur that many Nissaggiya Pacittiyas. If four Bhikkhus take robes from four Bhikkhunis who are not relatives, they incur four Nissaggiya Pacittiyas. If four Bhikkhus take robes from one, two, or three Bhikkhunis who are not relatives, they incur that many Nissaggiya Pacittiyas. The Buddha was residing in Savatthi (Savatthi).
時憍薩羅國，有二部僧多得衣，分作二分。比丘得比丘尼所宜衣，比丘尼得比丘所宜衣。比丘得時，諸比丘尼語比丘言：「諸大德衣與我等，我等所得衣與諸大德。」比丘答言：「佛結戒不得從非親里比丘尼取衣。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘從非親里比丘尼取衣，除貿易，尼薩耆波逸提。」
是中犯者，若比丘有非親里比丘尼，謂是親里，從取衣者，尼薩耆波逸提。若謂是比丘、式叉摩尼、沙彌、沙彌尼、出家、出家尼，從取衣者，尼薩耆波逸提。
若非親里比丘尼，比丘生疑，為親里非親里，從取衣者，尼薩耆波逸提。若疑是比丘尼非比丘尼、是式叉摩尼非式叉摩尼、是沙彌非沙彌、是沙彌尼非沙彌尼、是出家非出家、是出家尼非出家尼，從取衣者，尼薩耆波逸提。
若比丘有親里比丘尼，謂非親里，從取衣者，突吉羅。若謂是比丘尼、式叉摩尼、沙彌、沙彌尼、出家、出家尼，從取衣者，突吉羅。
若比丘有親里比丘尼，比丘生疑，為親里非親里，從取衣者，突吉羅。若疑是比丘非比丘、是式叉摩尼非式叉摩尼、是沙彌非沙彌、是沙彌尼非沙彌尼、是出家非出家、是出家尼非出家
【現代漢語翻譯】 現代漢語譯本： 當時在憍薩羅國（Kosala），有兩群僧人得到很多衣服，他們把衣服分成兩份。比丘（bhikkhu，男性僧侶）得到比丘尼（bhikkhuni，女性僧侶）應該穿的衣服，比丘尼得到比丘應該穿的衣服。比丘得到衣服的時候，一些比丘尼對比丘說：『諸位大德，把你們的衣服給我們，我們得到的衣服給你們。』比丘回答說：『佛陀已經制定戒律，不允許從非親屬的比丘尼那裡接受衣服。』比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀因為這件事召集比丘僧團，用各種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德之後，對比丘們說：『從今以後，這條戒律應該這樣說：如果比丘從非親屬的比丘尼那裡接受衣服，除非是交換，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
在這條戒律中，觸犯的情況是：如果比丘有非親屬的比丘尼，卻認為是親屬，從她那裡接受衣服，就觸犯了尼薩耆波逸提。如果認為是比丘、式叉摩尼（Sikkhamana，學戒女）、沙彌（Samanera，沙彌）、沙彌尼（Samaneri，沙彌尼）、出家者、出家尼，從他們那裡接受衣服，就觸犯了尼薩耆波逸提。
如果非親屬的比丘尼，比丘心生疑惑，不知道是親屬還是非親屬，從她那裡接受衣服，就觸犯了尼薩耆波逸提。如果懷疑是比丘尼還是非比丘尼、是式叉摩尼還是非式叉摩尼、是沙彌還是非沙彌、是沙彌尼還是非沙彌尼、是出家者還是非出家者、是出家尼還是非出家尼，從他們那裡接受衣服，就觸犯了尼薩耆波逸提。
如果比丘有親屬的比丘尼，卻認為是非親屬，從她那裡接受衣服，就觸犯了突吉羅（Dukkata，惡作）。如果認為是比丘尼、式叉摩尼、沙彌、沙彌尼、出家者、出家尼，從他們那裡接受衣服，就觸犯了突吉羅。
如果比丘有親屬的比丘尼，比丘心生疑惑，不知道是親屬還是非親屬，從她那裡接受衣服，就觸犯了突吉羅。如果懷疑是比丘還是非比丘、是式叉摩尼還是非式叉摩尼、是沙彌還是非沙彌、是沙彌尼還是非沙彌尼、是出家者還是非出家者、是出家尼還是非出家尼，從他們那裡接受衣服，就觸犯了突吉羅。
【English Translation】 English version: At one time, in the country of Kosala, two groups of monks obtained many robes and divided them into two portions. The bhikkhus (male monks) received robes suitable for bhikkhunis (female monks), and the bhikkhunis received robes suitable for bhikkhus. When the bhikkhus received the robes, some bhikkhunis said to the bhikkhus, 'Venerable sirs, give us your robes, and we will give you the robes we have received.' The bhikkhus replied, 'The Buddha has established a rule prohibiting the acceptance of robes from bhikkhunis who are not relatives.' The bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha, on account of this matter, assembled the bhikkhu sangha (monk community), and in various ways praised the precepts, praised the upholding of the precepts. Having praised the precepts and the upholding of the precepts, he said to the bhikkhus, 'From now on, this precept should be recited as follows: If a bhikkhu receives a robe from a bhikkhuni who is not a relative, except in exchange, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).'
In this precept, the offenses are: If a bhikkhu has a bhikkhuni who is not a relative, but considers her to be a relative, and accepts a robe from her, it is a Nissaggiya Pacittiya. If he considers her to be a bhikkhu, a sikkhamana (a female novice undergoing training), a samanera (a male novice), a samaneri (a female novice), an ordained person, or an ordained nun, and accepts a robe from them, it is a Nissaggiya Pacittiya.
If the bhikkhuni is not a relative, and the bhikkhu is in doubt, whether she is a relative or not a relative, and accepts a robe from her, it is a Nissaggiya Pacittiya. If he doubts whether she is a bhikkhuni or not a bhikkhuni, a sikkhamana or not a sikkhamana, a samanera or not a samanera, a samaneri or not a samaneri, an ordained person or not an ordained person, an ordained nun or not an ordained nun, and accepts a robe from them, it is a Nissaggiya Pacittiya.
If a bhikkhu has a bhikkhuni who is a relative, but considers her to be not a relative, and accepts a robe from her, it is a Dukkata (an offense of wrong-doing). If he considers her to be a bhikkhuni, a sikkhamana, a samanera, a samaneri, an ordained person, or an ordained nun, and accepts a robe from them, it is a Dukkata.
If a bhikkhu has a bhikkhuni who is a relative, and the bhikkhu is in doubt, whether she is a relative or not a relative, and accepts a robe from her, it is a Dukkata. If he doubts whether she is a bhikkhu or not a bhikkhu, a sikkhamana or not a sikkhamana, a samanera or not a samanera, a samaneri or not a samaneri, an ordained person or not an ordained person, an ordained nun or not an ordained nun, and accepts a robe from them, it is a Dukkata.
尼，從取衣者，突吉羅。
取親里非親里，若謂、若疑，以不凈衣，謂駱駝毛、牛毛、羖羊毛雜織，突吉羅。
不犯者，若親里、若先請、若別房中住故與、若為說法故與，不犯。(四事竟)
佛在舍衛國。爾時長老迦留陀夷，與掘多比丘尼舊相識，共語來往。時迦留陀夷二月遊行他國，掘多比丘尼聞長老迦留陀夷二月遊行。掘多比丘尼聞迦留陀夷二月遊行竟還到舍衛國。掘多比丘尼聞迦留陀夷二月遊行還舍衛國已，洗身體莊嚴面目，香油涂發、著輕染衣，到迦留陀夷所，頭面禮足在前而坐。時迦留陀夷生染著心諦視其面，比丘尼亦生染心視比丘面。比丘尼作是念：「此視我面必生染著，我何不在前起行？」時迦留陀夷單著泥洹僧，共行來往欲心動發，畏犯戒故不敢相觸，諦相視面便失不凈，離急熱已即還本坐。掘多比丘尼作是念：「長老迦留陀夷還坐本處，必失不凈。」掘多比丘尼還著上衣已，來近迦留陀夷，語迦留陀夷：「持是衣來，我當與浣。」迦留陀夷更著余衣，脫此衣與比丘尼。比丘尼持是衣小卻一面，捩衣取汁著小便處，即時有福德子來受母胎。腹漸長大，諸比丘尼驅出寺言：「是弊惡比丘尼！賊比丘尼！汝新外來耶？舊出家人云何得娠？」是比丘尼言：「我不作淫慾。」如是因緣向
【現代漢語翻譯】 現代漢語譯本：如果比丘尼從他人處拿取衣物，犯突吉羅罪（Dukkata，一種輕微的罪過）。
如果從親屬或非親屬處拿取衣物，無論是明確表示給予還是懷疑給予，如果是不乾淨的衣物，或者是由駱駝毛、牛毛、羖羊毛等雜毛織成的衣物，犯突吉羅罪。
以下情況不構成犯罪：如果是親屬給予，或者事先請求后給予，或者因為住在不同的房間而給予，或者爲了說法（Dharma，佛法）而給予。
佛陀在舍衛國（Śrāvastī）的時候，長老迦留陀夷（Kāludāyi）與掘多比丘尼（Khujjatara Bhikkhuni）是舊相識，經常互相來往交談。當時迦留陀夷二月遊方他國，掘多比丘尼聽說迦留陀夷二月遊方。掘多比丘尼聽說迦留陀夷二月遊方結束后回到舍衛國。掘多比丘尼聽說迦留陀夷二月遊方回到舍衛國后，沐浴身體，打扮容貌，用香油塗抹頭髮，穿上輕薄的染色衣服，來到迦留陀夷的住所，頭面禮拜他的雙足，然後坐在他面前。當時迦留陀夷生起染著之心，仔細地看著她的臉，比丘尼也生起染心看著比丘的臉。比丘尼心想：『他看著我的臉必定會生起染著之心，我何不先在他面前開始行動？』當時迦留陀夷只穿著泥洹僧（nivāsana，下裙），與比丘尼一同來回走動，欲心開始發動，因為害怕犯戒而不敢互相接觸，只是仔細地看著對方的臉，便失去了不凈之物。離開急迫的熱惱后，立即回到原來的座位。掘多比丘尼心想：『長老迦留陀夷回到原來的座位，必定是失去了不凈之物。』掘多比丘尼穿好上衣后，來到迦留陀夷身邊，對迦留陀夷說：『把這件衣服拿來，我來幫你洗。』迦留陀夷換上其他的衣服，脫下這件衣服交給比丘尼。比丘尼拿著這件衣服稍微退到一邊，擰衣取汁，塗抹在小便之處，當時就有一位有福德的兒子來投胎。腹部漸漸長大，其他的比丘尼將她驅逐出寺廟，說：『你這個卑劣的比丘尼！賊比丘尼！你是新來的嗎？出家人怎麼會懷孕？』這位比丘尼說：『我沒有行淫慾。』就這樣，因為這個因緣，事情稟告了佛陀。
【English Translation】 English version: If a Bhikkhuni takes clothing from another, it is an offense of Dukkata (Dukkata, a minor offense).
If she takes clothing from a relative or a non-relative, whether it is explicitly given or suspected to be given, if the clothing is unclean, or made of mixed materials such as camel hair, cow hair, or goat hair, it is an offense of Dukkata.
The following do not constitute an offense: if it is given by a relative, or given after a prior request, or given because they live in separate rooms, or given for the sake of teaching the Dharma (Dharma, the teachings of the Buddha).
The Buddha was in Śrāvastī (Śrāvastī). At that time, the elder Kāludāyi (Kāludāyi) and the Bhikkhuni Khujjatara (Khujjatara Bhikkhuni) were old acquaintances and often interacted and talked with each other. At that time, Kāludāyi traveled to another country for two months, and Khujjatara Bhikkhuni heard that Kāludāyi was traveling for two months. Khujjatara Bhikkhuni heard that Kāludāyi had finished his two-month travels and returned to Śrāvastī. After hearing that Kāludāyi had returned to Śrāvastī, Khujjatara Bhikkhuni bathed her body, adorned her face, applied fragrant oil to her hair, and put on light-colored clothes. She went to Kāludāyi's residence, bowed her head and face at his feet, and then sat in front of him. At that time, Kāludāyi developed a mind of attachment and carefully looked at her face. The Bhikkhuni also developed a mind of attachment and looked at the Bhikkhu's face. The Bhikkhuni thought: 'He will surely develop a mind of attachment by looking at my face. Why don't I start acting in front of him?' At that time, Kāludāyi was only wearing a nivāsana (nivāsana, lower garment), and walked back and forth with the Bhikkhuni. His desire began to stir, but because he was afraid of breaking the precepts, he did not dare to touch her. He just carefully looked at each other's faces and lost his impurity. After leaving the urgent heat, he immediately returned to his original seat. Khujjatara Bhikkhuni thought: 'Elder Kāludāyi has returned to his original seat, he must have lost his impurity.' After Khujjatara Bhikkhuni put on her upper garment, she came close to Kāludāyi and said to Kāludāyi: 'Bring this garment here, I will wash it for you.' Kāludāyi changed into other clothes and took off this garment to give to the Bhikkhuni. The Bhikkhuni took this garment and stepped aside slightly, wrung the garment to extract the juice, and applied it to her private parts. At that time, a blessed son came to enter her womb. Her abdomen gradually grew larger, and the other Bhikkhunis expelled her from the temple, saying: 'You vile Bhikkhuni! Thief Bhikkhuni! Are you a newcomer? How can a renunciant become pregnant?' This Bhikkhuni said: 'I did not commit any sexual act.' Thus, because of this incident, the matter was reported to the Buddha.
諸比丘尼說。諸比丘尼不知云何？是事白佛，佛言：「汝等莫呵責此比丘尼，是不破梵行，不犯淫慾，如是因緣故得娠。」爾時佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣呵責迦留陀夷：「云何名比丘，使非親里比丘尼浣故衣？」佛如是種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘使非親里比丘尼浣故衣，若染、若打，尼薩耆波逸提。」
非親里者，親里名母、姊妹、若女乃至七世因緣。
故衣者，乃至一經身著，皆名故衣。
是中犯者，若比丘語非親里比丘尼：「為我浣是故衣，若染、若打。」若比丘尼為浣是衣，比丘得尼薩耆波逸提。若染，尼薩耆波逸提。若打，尼薩耆波逸提。若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我浣打是衣，莫染。」若比丘尼為浣，比丘得尼薩耆波逸提。若打、若染、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我浣染是衣，莫打。」若為浣，尼薩耆波逸提。若染、若打、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我染打是衣
【現代漢語翻譯】 現代漢語譯本 眾比丘尼說：『諸位比丘尼不知發生了什麼事。』她們將此事稟告佛陀，佛陀說：『你們不要責怪這位比丘尼，她沒有破戒，沒有犯淫慾，是因為這樣的因緣才懷孕的。』當時，佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷（Kāludāyi，人名）說：『你真的做了這件事嗎？』迦留陀夷回答說：『確實做了，世尊！』佛陀用各種因緣呵責迦留陀夷：『怎麼能身為比丘，讓非親屬的比丘尼洗舊衣服呢？』佛陀這樣用各種因緣呵責之後，告訴眾比丘：『因為這十種利益的緣故，我要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘讓非親屬的比丘尼洗舊衣服，無論是洗、是染、是打理，都觸犯尼薩耆波逸提（Nisargiya Pacittiya，捨墮）。』
『非親屬』指的是母親、姐妹、女兒，乃至七世有姻親關係的親屬。
『舊衣服』指的是哪怕只穿過一次的衣服，都叫做舊衣服。
關於觸犯這條戒律的情況：如果比丘對比丘尼說：『為我洗這件舊衣服，無論是洗、是染、是打理。』如果比丘尼洗了這件衣服，比丘就觸犯尼薩耆波逸提。如果染了，觸犯尼薩耆波逸提。如果打理了，觸犯尼薩耆波逸提。如果又洗又染、又洗又打理、又染又打理、又洗又染又打理，都觸犯尼薩耆波逸提。
如果比丘對比丘尼說：『為我洗和打理這件衣服，不要染色。』如果比丘尼洗了，比丘觸犯尼薩耆波逸提。如果打理了、如果染色了、如果又洗又染、如果又洗又打理、如果又染又打理、如果又洗又染又打理，都觸犯尼薩耆波逸提。
如果比丘對比丘尼說：『為我洗和染這件衣服，不要打理。』如果洗了，觸犯尼薩耆波逸提。如果染了、如果打理了、如果又洗又染、如果又洗又打理、如果又染又打理、如果又洗又染又打理，都觸犯尼薩耆波逸提。
如果比丘對比丘尼說：『為我染和打理這件衣服……』
【English Translation】 English version The bhikkhunis said, 'The bhikkhunis do not know what is happening.' They reported this matter to the Buddha, and the Buddha said, 'Do not blame this bhikkhuni, she has not broken her vows, nor has she committed any sexual misconduct. She became pregnant due to such a cause.' At that time, the Buddha gathered the bhikkhu sangha because of this matter, and knowingly asked Kāludāyi (name of a person), 'Did you really do this?' Kāludāyi replied, 'I did, O Blessed One!' The Buddha rebuked Kāludāyi for various reasons, saying, 'How can you, as a bhikkhu, have a bhikkhuni who is not a relative wash your old clothes?' After rebuking him for various reasons, the Buddha said to the bhikkhus, 'For these ten benefits, I will establish a rule for the bhikkhus. From now on, this rule should be stated as follows: If a bhikkhu causes a bhikkhuni who is not a relative to wash his old clothes, whether washing, dyeing, or beating them, it is a Nisargiya Pacittiya (an offense entailing forfeiture).'
'Not a relative' refers to mother, sister, daughter, or relatives related by marriage up to seven generations.
'Old clothes' refers to clothes that have been worn even once.
Regarding offenses: If a bhikkhu says to a bhikkhuni who is not a relative, 'Wash these old clothes for me, whether washing, dyeing, or beating them.' If the bhikkhuni washes the clothes, the bhikkhu commits a Nisargiya Pacittiya. If she dyes them, it is a Nisargiya Pacittiya. If she beats them, it is a Nisargiya Pacittiya. If she washes and dyes, washes and beats, dyes and beats, or washes, dyes, and beats, all are Nisargiya Pacittiya.
If a bhikkhu says to a bhikkhuni who is not a relative, 'Wash and beat these clothes for me, but do not dye them.' If the bhikkhuni washes them, the bhikkhu commits a Nisargiya Pacittiya. If she beats them, if she dyes them, if she washes and dyes, if she washes and beats, if she dyes and beats, or if she washes, dyes, and beats, all are Nisargiya Pacittiya.
If a bhikkhu says to a bhikkhuni who is not a relative, 'Wash and dye these clothes for me, but do not beat them.' If she washes them, it is a Nisargiya Pacittiya. If she dyes them, if she beats them, if she washes and dyes, if she washes and beats, if she dyes and beats, or if she washes, dyes, and beats, all are Nisargiya Pacittiya.
If a bhikkhu says to a bhikkhuni who is not a relative, 'Dye and beat these clothes for me...'
，莫浣。」若為染，尼薩耆波逸提。若打，尼薩耆波逸提。若浣、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
有比丘語非親里比丘尼：「為我浣打是衣，如染。」若為浣，尼薩耆波逸提。若打，尼薩耆波逸提。若染、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
有比丘語非親里比丘尼：「為我浣染是衣，如打。」若為浣，尼薩耆波逸提。若染若打，尼薩耆波逸提。若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
有比丘語非親里比丘尼：「為我染打是衣，若浣。」若為染，尼薩耆波逸提。若打，尼薩耆波逸提。若浣、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我浣是衣，莫染莫打。」若為浣，尼薩耆波逸提。若染，尼薩耆波逸提。若打、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我染是衣，莫浣莫打。」若為染，尼薩耆波逸提。若浣、若打、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
又比丘語非親里比丘尼：「為我打是衣，莫浣莫染。」若為打，尼薩耆波逸提。若浣、若染、若浣染、若浣打、若染打、若浣染打，皆尼薩耆波逸提。
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘對比丘尼說：『幫我洗這件衣服，像染色一樣。』如果她洗了，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律，指需要懺悔並捨棄財物的罪過）。如果她捶打了，犯尼薩耆波逸提。如果她洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我捶打這件衣服，像染色一樣。』如果她洗了，犯尼薩耆波逸提。如果她捶打了，犯尼薩耆波逸提。如果她染色，或者洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我染色這件衣服，像捶打一樣。』如果她洗了，犯尼薩耆波逸提。如果她染色，如果她捶打，犯尼薩耆波逸提。如果她洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我染色、捶打這件衣服，像洗一樣。』如果她染色了，犯尼薩耆波逸提。如果她捶打了，犯尼薩耆波逸提。如果她洗，或者洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我洗這件衣服，不要染色，不要捶打。』如果她洗了，犯尼薩耆波逸提。如果她染色了，犯尼薩耆波逸提。如果她捶打，或者洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我染色這件衣服，不要洗，不要捶打。』如果她染色了，犯尼薩耆波逸提。如果她洗，或者捶打，或者洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。 如果一個比丘對比丘尼說：『幫我捶打這件衣服，不要洗，不要染色。』如果她捶打了，犯尼薩耆波逸提。如果她洗，或者染色，或者洗、染色，或者洗、捶打，或者染色、捶打，或者洗、染色、捶打，都犯尼薩耆波逸提。
【English Translation】 English version: If a bhikkhu (monk) says to a bhikkhuni (nun) who is not a relative: 'Wash this robe for me, as if dyeing it.' If she washes it, it is a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). If she beats it, it is a Nissaggiya Pacittiya. If she washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Beat this robe for me, as if dyeing it.' If she washes it, it is a Nissaggiya Pacittiya. If she beats it, it is a Nissaggiya Pacittiya. If she dyes, or washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Dye this robe for me, as if beating it.' If she washes it, it is a Nissaggiya Pacittiya. If she dyes, if she beats, it is a Nissaggiya Pacittiya. If she washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Dye and beat this robe for me, as if washing it.' If she dyes it, it is a Nissaggiya Pacittiya. If she beats it, it is a Nissaggiya Pacittiya. If she washes, or washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Wash this robe for me, do not dye it, do not beat it.' If she washes it, it is a Nissaggiya Pacittiya. If she dyes it, it is a Nissaggiya Pacittiya. If she beats, or washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Dye this robe for me, do not wash it, do not beat it.' If she dyes it, it is a Nissaggiya Pacittiya. If she washes, or beats, or washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya. If a bhikkhu says to a bhikkhuni who is not a relative: 'Beat this robe for me, do not wash it, do not dye it.' If she beats it, it is a Nissaggiya Pacittiya. If she washes, or dyes, or washes and dyes, or washes and beats, or dyes and beats, or washes, dyes, and beats, it is all a Nissaggiya Pacittiya.
若比丘有非親里比丘尼謂是親里，作是言：「為我浣染打是衣。」若為浣染打，比丘得尼薩耆波逸提。若謂是比丘、是式叉摩尼、沙彌、沙彌尼、出家出家尼，作是言：「為我浣染打是衣。」若為浣染打，比丘得尼薩耆波逸提。
若比丘有非親里比丘尼，疑為親里非親里，語言：「為我浣染打是衣。」若為浣染打，尼薩耆波逸提。若疑是比丘非比丘、式叉摩尼非式叉摩尼、沙彌非沙彌、沙彌尼非沙彌尼、出家非出家、出家尼非出家尼，語言：「為我浣染打是衣。」若為浣染打，尼薩耆波逸提。
若比丘有親里比丘尼，謂非親里，語言：「為我浣染打是衣。」若為浣染打，比丘得突吉羅。若謂是比丘、式叉摩尼、沙彌、沙彌尼、出家、出家尼，語言：「為我浣染打是衣。」若為浣染打，是比丘得突吉羅。
若比丘有親里比丘尼，生疑是親里非親里，語言：「為我浣染打是衣。」若為浣染打，突吉羅。若疑是比丘非比丘、式叉摩尼非式叉摩尼、沙彌非沙彌、沙彌尼非沙彌尼、出家非出家、出家尼非出家尼，語言：「為我浣染打是衣。」若為浣染打，突吉羅。
若比丘有親里非親里，若謂、若疑，以不凈衣，謂駱駝毛、牛毛、羖羊毛雜織衣，使浣者，比丘皆得突吉羅。若親里不犯。(五事竟)
【現代漢語翻譯】 現代漢語譯本 如果比丘讓非親屬的比丘尼（bhikkhuni，比丘尼）誤以為是親屬，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，這位比丘就犯了尼薩耆波逸提（nissaggiya pācittiya，捨墮罪）。如果對比丘、式叉摩尼（sikkhamānā，學戒女）、沙彌（sāmaṇera，沙彌）、沙彌尼（sāmaṇerī，沙彌尼）、出家男、出家女這樣說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，這位比丘就犯了尼薩耆波逸提。 如果比丘對比非親屬的比丘尼，懷疑她既是親屬又不是親屬，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，就犯了尼薩耆波逸提。如果懷疑對方既是比丘又不是比丘、既是式叉摩尼又不是式叉摩尼、既是沙彌又不是沙彌、既是沙彌尼又不是沙彌尼、既是出家男又不是出家男、既是出家女又不是出家女，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，就犯了尼薩耆波逸提。 如果比丘有親屬比丘尼，卻誤以為不是親屬，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，這位比丘就犯了突吉羅（dukkata，惡作罪）。如果對比丘、式叉摩尼、沙彌、沙彌尼、出家男、出家女這樣說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，這位比丘就犯了突吉羅。 如果比丘有親屬比丘尼，懷疑她既是親屬又不是親屬，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，就犯了突吉羅。如果懷疑對方既是比丘又不是比丘、既是式叉摩尼又不是式叉摩尼、既是沙彌又不是沙彌、既是沙彌尼又不是沙彌尼、既是出家男又不是出家男、既是出家女又不是出家女，並說：『請你為我洗、染、捶打這件衣服。』如果她為他洗、染、捶打，就犯了突吉羅。 如果比丘讓親屬或非親屬的人，清洗用不凈的衣物，例如混有駱駝毛、牛毛、山羊毛的衣物，那麼這位比丘就犯了突吉羅。如果是親屬，則不犯。（五事完）
【English Translation】 English version If a bhikkhu (monk) tells a bhikkhuni (nun) who is not a relative, thinking she is a relative, saying: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, the bhikkhu incurs a nissaggiya pācittiya (an offense entailing forfeiture and confession). If he says to a bhikkhu, a sikkhamānā (female trainee), a sāmaṇera (male novice), a sāmaṇerī (female novice), a male renunciate, or a female renunciate, saying: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, the bhikkhu incurs a nissaggiya pācittiya. If a bhikkhu is in doubt whether a bhikkhuni who is not a relative is a relative or not, and says: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, he incurs a nissaggiya pācittiya. If he is in doubt whether someone is a bhikkhu or not a bhikkhu, a sikkhamānā or not a sikkhamānā, a sāmaṇera or not a sāmaṇera, a sāmaṇerī or not a sāmaṇerī, a male renunciate or not a male renunciate, a female renunciate or not a female renunciate, and says: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, he incurs a nissaggiya pācittiya. If a bhikkhu has a bhikkhuni who is a relative, but thinks she is not a relative, and says: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, the bhikkhu incurs a dukkata (an offense of wrong-doing). If he says to a bhikkhu, a sikkhamānā, a sāmaṇera, a sāmaṇerī, a male renunciate, or a female renunciate, saying: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, the bhikkhu incurs a dukkata. If a bhikkhu has a bhikkhuni who is a relative, and is in doubt whether she is a relative or not, and says: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, he incurs a dukkata. If he is in doubt whether someone is a bhikkhu or not a bhikkhu, a sikkhamānā or not a sikkhamānā, a sāmaṇera or not a sāmaṇera, a sāmaṇerī or not a sāmaṇerī, a male renunciate or not a male renunciate, a female renunciate or not a female renunciate, and says: 'Wash, dye, or beat this robe for me,' and she washes, dyes, or beats it, he incurs a dukkata. If a bhikkhu has a relative or non-relative, and whether thinking or doubting, uses an impure robe, such as a robe mixed with camel hair, cow hair, or goat hair, and has it washed, the bhikkhu incurs a dukkata. There is no offense if it is a relative. (End of five matters)
佛在舍衛國。爾時有一居士，著上下衣來到祇桓，是跋難陀舊相識，共語共事。跋難陀遙見居士來，著上下衣生貪著心。居士漸至跋難陀所，頭面禮足在前坐。跋難陀為說種種法，示教利喜已，作是言：「居士！汝是上下衣好，中作比丘僧伽梨、郁多羅僧、安陀衛。若汝與我者，我能取畜。」是居士不聞、或聞不欲與。時跋難陀更種種說異法，示教利喜已，復言：「汝著上下衣好，中作比丘僧伽梨、郁多羅僧、安陀衛。汝若與我，我能取畜。」是居士不聞是語、或聞不欲與。跋難陀更說種種異法，示教利喜已，復語居士言：「汝與我一衣來，我等法從居士得衣。」居士作是念：「此比丘作是決定索，云何不與？」即脫一衣卷疊授與。是居士與衣已，心悔瞋恚不忍，作是念言：「我不應到沙門釋子僧伽藍中。若居士到中，則強奪衣取，如險道無異，以是故不應到沙門釋子所。」是居士入舍衛城時，守門者見而問言：「汝出時著上下衣，今一衣所在？」居士即以是因緣向說。說是語時，倍生悔心瞋恨不忍，作是言：「不應到沙門釋子僧伽藍中，若到則強奪人衣，如險道無異。」如是一人語二人、二人語三人，展轉相語：「沙門釋子強奪人衣。」惡名流佈滿舍衛城。是中有比丘少欲知足行頭陀，聞是事心不喜，是事
【現代漢語翻譯】 現代漢語譯本 佛陀在舍衛國（Śrāvastī）時，有一位居士（lay follower）穿著整潔的上下衣來到祇桓（Jetavana），他是跋難陀（Bhadra-nanda）的老相識，彼此交談共事。跋難陀遠遠地看見居士前來，因為他穿著上下衣而生起貪婪之心。居士漸漸來到跋難陀處，以頭面禮拜他的雙足，然後坐在他面前。跋難陀為居士宣說種種佛法，以開示、教導、利益、喜悅來引導他，然後說道：『居士！你這身上下衣很好，可以改制成比丘（bhikṣu）的僧伽梨（saṃghāṭī，重衣）、郁多羅僧（uttarāsaṅga，上衣）和安陀衛（antarvāsa，內衣）。如果你能把它給我，我就能接受並使用。』這位居士或者沒聽見，或者聽見了也不想給。當時，跋難陀又用種種不同的方法說法，以開示、教導、利益、喜悅來引導他，又說：『你這身上下衣很好，可以改制成比丘的僧伽梨、郁多羅僧和安陀衛。你如果能給我，我就能接受並使用。』這位居士或者沒聽見這句話，或者聽見了也不想給。跋難陀又說了種種不同的佛法，以開示、教導、利益、喜悅來引導他，又對居士說：『你給我一件衣服吧，我們這些僧人就能從居士這裡得到衣服了。』居士心想：『這位比丘如此堅決地索要，怎麼能不給呢？』於是就脫下一件衣服，捲好遞給了他。這位居士給了衣服之後，心中後悔、嗔恨、難以忍受，心想：『我不應該到沙門（śrāmaṇa）釋子（Śākya）的僧伽藍（saṃghārāma，寺院）中來。如果居士到這裡來，就會被強行奪取衣服，如同進入危險的道路一樣，因此不應該到沙門釋子那裡去。』這位居士進入舍衛城時，守門人看見他，問道：『你出去的時候穿著上下衣，現在少了一件，在哪裡呢？』居士就把事情的經過都說了出來。在說這些話的時候，他更加後悔、嗔恨、難以忍受，說道：『不應該到沙門釋子的僧伽藍中去，如果去了就會被強行奪取衣服，如同進入危險的道路一樣。』就這樣，一人告訴二人，二人告訴三人，輾轉相告：『沙門釋子強行奪取別人的衣服。』惡名傳遍了整個舍衛城。城中有些少欲知足、奉行頭陀行（dhūta，苦行）的比丘聽說了這件事，心中很不高興，認為這件事
【English Translation】 English version When the Buddha was in Śrāvastī (舍衛國), there was a lay follower (居士) who, wearing neat upper and lower garments, came to Jetavana (祇桓). He was an old acquaintance of Bhadra-nanda (跋難陀), and they talked and worked together. Bhadra-nanda saw the lay follower coming from afar and, because of his wearing upper and lower garments, developed a greedy mind. The lay follower gradually approached Bhadra-nanda, bowed his head to his feet, and sat before him. Bhadra-nanda spoke various teachings to the lay follower, guiding him with exposition, instruction, benefit, and joy, and then said: 'Lay follower! Your upper and lower garments are good; they can be made into a saṃghāṭī (僧伽梨, heavy robe), uttarāsaṅga (郁多羅僧, upper robe), and antarvāsa (安陀衛, inner robe) for a bhikṣu (比丘). If you give them to me, I can accept and use them.' The lay follower either did not hear or heard but did not want to give. At that time, Bhadra-nanda again spoke in various different ways, guiding him with exposition, instruction, benefit, and joy, and again said: 'Your upper and lower garments are good; they can be made into a saṃghāṭī, uttarāsaṅga, and antarvāsa for a bhikṣu. If you give them to me, I can accept and use them.' The lay follower either did not hear these words or heard but did not want to give. Bhadra-nanda again spoke various different teachings, guiding him with exposition, instruction, benefit, and joy, and again said to the lay follower: 'Give me one garment, and we monks will be able to get clothes from the lay follower.' The lay follower thought: 'This bhikṣu is so determined to ask for it, how can I not give it?' So he took off one garment, folded it, and handed it over. After giving the garment, the lay follower felt regret, anger, and intolerance in his heart, thinking: 'I should not have come to the saṃghārāma (僧伽藍, monastery) of the śrāmaṇa (沙門) Śākya (釋子). If a lay follower comes here, his clothes will be forcibly taken, like entering a dangerous road, so one should not go to the śrāmaṇa Śākyas.' When the lay follower entered the city of Śrāvastī, the gatekeeper saw him and asked: 'When you went out, you were wearing upper and lower garments; where is one of them now?' The lay follower then told him the whole story. While saying these words, he felt even more regret, anger, and intolerance, saying: 'One should not go to the saṃghārāma of the śrāmaṇa Śākyas, for if one goes, one's clothes will be forcibly taken, like entering a dangerous road.' Thus, one person told two, two told three, and they told each other: 'The śrāmaṇa Śākyas forcibly take other people's clothes.' The bad name spread throughout the entire city of Śrāvastī. Some bhikṣus in the city who were content with little, practiced dhūta (頭陀行, ascetic practices), and were not happy when they heard about this matter, thinking that this matter
白佛。佛以是事集比丘僧，知而故問跋難陀釋子：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責跋難陀：「云何名比丘，非親里人所，作同意索？」佛種種因緣呵責已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘從非親里居士、居士婦乞衣者，尼薩耆波逸提。」
非親里者，親里名若父母、兄弟、姊妹、兒女乃至七世因緣，除是名非親里。
居士者，名為男子。
居士婦者，名為女人。
衣者，白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、劫貝衣。
是中犯者，有三種，謂價、色、量。
價者，若比丘語居士：「與我好價衣。」若得衣者，尼薩耆波逸提。若不得衣，突吉羅。乃至直二百、三百錢價衣與我，若得衣者，尼羅耆波逸提。若不得衣，突吉羅。是名價。
色者，若比丘語居士：「與我青衣。」若得衣者，尼薩耆波逸提。若不得衣，突吉羅。黃赤白黑衣、白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、劫貝等衣亦如是。是名色。
量者，若比丘語居士：「與我四肘衣。」若得衣者，尼薩耆波逸提。若不得衣，突吉羅。若五肘、六肘乃至十八肘衣亦如是，是名量。
索此得彼者，突吉羅。若索青得黃衣，突
【現代漢語翻譯】 現代漢語譯本 佛陀問道：『因為這件事，我召集了比丘僧團，明知故問跋難陀（Bānántuó，人名，釋迦族出家弟子）釋子：『你真的做了這件事嗎？』跋難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵責跋難陀：『怎麼能稱為比丘，向非親屬的人索要財物呢？』佛陀用種種因緣呵責之後，告訴眾比丘：『爲了十種利益，我與眾比丘結戒。從今以後，這條戒律應當這樣說：如果比丘向非親屬的居士（jūshì，在家信徒，男子）、居士婦（jūshìfù，在家信徒，女子）乞討衣服，觸犯尼薩耆波逸提（Nísàqí bōyìtí，一種罪名）。』
『非親屬』是指，親屬包括父母、兄弟、姐妹、兒女乃至七世姻親，排除這些關係之外的都稱為非親屬。
『居士』是指男子。
『居士婦』是指女子。
『衣服』是指，白麻衣、赤麻衣、翅夷羅衣（chìyíluóyī，一種絲綢衣服）、欽婆羅衣（qīnpóluóyī，一種毛織品衣服）、芻麻衣（chúmáyī，一種麻布衣服）、劫貝衣（jiébèiyī，一種棉布衣服）。
觸犯這條戒律的情況有三種，分別是價格、顏色和尺寸。
價格方面，如果比丘對居士說：『給我一件好價錢的衣服。』如果得到了衣服，觸犯尼薩耆波逸提。如果沒有得到衣服，觸犯突吉羅（tūjílā，一種輕罪）。甚至說給我價值二百、三百錢的衣服，如果得到了衣服，觸犯尼薩耆波逸提。如果沒有得到衣服，觸犯突吉羅。這叫做價格。
顏色方面，如果比丘對居士說：『給我一件青色的衣服。』如果得到了衣服，觸犯尼薩耆波逸提。如果沒有得到衣服，觸犯突吉羅。黃色、紅色、白色、黑色衣服，以及白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、劫貝等衣服也是如此。這叫做顏色。
尺寸方面，如果比丘對居士說：『給我一件四肘長的衣服。』如果得到了衣服，觸犯尼薩耆波逸提。如果沒有得到衣服，觸犯突吉羅。如果五肘、六肘乃至十八肘長的衣服也是如此，這叫做尺寸。
索要這種，得到那種，觸犯突吉羅。如果索要青色衣服，得到黃色衣服，觸犯...
【English Translation】 English version The Buddha said: 'Because of this matter, I gathered the Bhikkhu Sangha (Bǐqiū Sēngqié, monastic community of monks), knowingly asked Bānántuó (Bānántuó, a name, a monastic disciple from the Shakya clan) of the Shakya clan: 'Did you really do this?' Bānántuó replied: 'Indeed, I did, World Honored One!' The Buddha rebuked Bānántuó with various reasons: 'How can you be called a Bhikkhu (Bǐqiū, a Buddhist monk), asking for things from non-relatives?' After rebuking with various reasons, the Buddha told the Bhikkhus (Bǐqiū, a Buddhist monk): 'For the sake of ten benefits, I establish a precept with the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu asks for clothes from a non-relative householder (jūshì, a male lay Buddhist) or a householder's wife (jūshìfù, a female lay Buddhist), he commits Nissaggiya Pacittiya (Nísàqí bōyìtí, a type of offense).'
'Non-relatives' refers to those who are not parents, siblings, children, or relatives within seven generations. Excluding these relationships, they are called non-relatives.
'Householder' refers to a man.
'Householder's wife' refers to a woman.
'Clothes' refers to white linen clothes, red linen clothes, Chisi-ro clothes (chìyíluóyī, a type of silk clothes), Qinpoluo clothes (qīnpóluóyī, a type of woolen clothes), Chuma clothes (chúmáyī, a type of hemp clothes), and Jiebei clothes (jiébèiyī, a type of cotton clothes).
There are three types of offenses in this precept: price, color, and size.
Regarding price, if a Bhikkhu says to a householder: 'Give me clothes of good price.' If he obtains the clothes, he commits Nissaggiya Pacittiya. If he does not obtain the clothes, he commits Dukkata (tūjílā, a minor offense). Even if he says, 'Give me clothes worth two hundred or three hundred coins,' if he obtains the clothes, he commits Nissaggiya Pacittiya. If he does not obtain the clothes, he commits Dukkata. This is called price.
Regarding color, if a Bhikkhu says to a householder: 'Give me blue clothes.' If he obtains the clothes, he commits Nissaggiya Pacittiya. If he does not obtain the clothes, he commits Dukkata. The same applies to yellow, red, white, and black clothes, as well as white linen clothes, red linen clothes, Chisi-ro clothes, Qinpoluo clothes, Chuma clothes, and Jiebei clothes. This is called color.
Regarding size, if a Bhikkhu says to a householder: 'Give me clothes of four cubits long.' If he obtains the clothes, he commits Nissaggiya Pacittiya. If he does not obtain the clothes, he commits Dukkata. The same applies to clothes of five cubits, six cubits, or even eighteen cubits long. This is called size.
Asking for this and getting that, he commits Dukkata. If he asks for blue clothes and gets yellow clothes, he commits...
吉羅。若索青得赤白黑亦如是。若比丘索白麻衣，得赤麻衣，突吉羅。乃至索欽婆羅衣，得劫貝衣，突吉羅。
不犯者，從親里索、若先請、若不索自與，無犯。
佛在舍衛國。爾時波羅比丘，從憍薩羅國遊行向舍衛國，道中遇賊奪衣，裸形而行。時作是念：「佛結戒：不得從非親里乞衣。我親里遠，今當裸形到舍衛國。」即便來入祇桓禮舊比丘，舊比丘問：「汝何人？」答言：「我是沙門。」「何沙門？」答言：「釋子沙門。」「何故裸形？」答言：「我道中遇賊奪衣，裸形而來，時作是念：『佛結戒不聽從非親里乞。我親里遠，當裸形到舍衛國。』是故我今裸形。」次禮到六群比丘所，六群比丘問言：「汝何人？」答言：「沙門。」「何沙門？」答言：「釋子沙門。」「何以故裸形？」答言：「我道中遇賊奪衣，時作是念：『佛結戒不聽從非親里乞。我親里遠，當裸形到舍衛國。』是故裸形。」六群比丘作是念：「以是因緣，佛必當聽從非親里乞，我等當親近是人。」六群比丘語言：「汝云何裸形到佛所？我當借汝衣到佛所，汝得衣已當還我。」答言：「爾。」六群比丘即借衣著，向佛所，頭面禮足，一面坐。諸佛常法，客比丘至，如是勞問，語諸比丘：「忍不？足不？安樂住不？乞食不乏不？道路
【現代漢語翻譯】 現代漢語譯本： 吉羅（輕罪名）。如果想要青色的，卻得到了赤、白、黑色的，也是一樣（犯突吉羅）。如果比丘想要白色的麻衣，卻得到了赤色的麻衣，犯突吉羅。乃至想要欽婆羅衣，卻得到了劫貝衣，犯突吉羅。
不犯的情況：從親屬那裡索取，或者事先請求，或者不索取而對方主動給予，都不犯。
佛陀在舍衛國的時候。當時，一位名叫波羅的比丘，從憍薩羅國前往舍衛國，在路上遇到強盜搶走了衣服，只能裸體行走。他當時心想：『佛陀已經制定戒律：不得向非親屬乞討衣服。我的親屬離我很遠，我只能裸體到達舍衛國了。』於是他來到祇桓精舍，禮拜以前認識的比丘。舊比丘問：『你是誰？』回答說：『我是沙門。』『什麼沙門？』回答說：『釋迦牟尼佛的弟子沙門。』『為什麼裸體？』回答說：『我在路上遇到強盜搶走了衣服，裸體而來，當時心想：『佛陀已經制定戒律不允許向非親屬乞討。我的親屬離我很遠，只能裸體到達舍衛國。』所以我現在裸體。』接著他去禮拜六群比丘，六群比丘問他說：『你是誰？』回答說：『沙門。』『什麼沙門？』回答說：『釋迦牟尼佛的弟子沙門。』『為什麼裸體？』回答說：『我在路上遇到強盜搶走了衣服，當時心想：『佛陀已經制定戒律不允許向非親屬乞討。我的親屬離我很遠，只能裸體到達舍衛國。』所以裸體。』六群比丘心想：『因為這件事，佛陀一定會允許向非親屬乞討，我們應該親近這個人。』六群比丘對他說：『你這樣裸體去見佛陀怎麼行？我們借你衣服去見佛陀，你得到衣服后要還給我們。』回答說：『好的。』六群比丘就借給他衣服穿上，然後一起去佛陀那裡，頭面頂禮佛足，在一旁坐下。諸佛通常的做法是，有遠來的比丘到達時，會這樣慰問，對比丘們說：『（你們）是否能夠忍耐？生活是否充足？是否安樂居住？乞食是否不缺乏？道路（是否順利）？』
【English Translation】 English version: Tsyllable. If one desires blue and obtains red, white, or black, it is likewise (an offense of Tsyllable). If a Bhikshu desires a white linen robe and obtains a red linen robe, it is an offense of Tsyllable. Even if one desires a Chhin-po-lo robe (a fine wool robe) and obtains a Chieh-pei robe (a coarse cotton robe), it is an offense of Tsyllable.
There is no offense if one requests from relatives, or if one requests beforehand, or if it is given without being requested.
The Buddha was in Shravasti. At that time, the Bhikshu Po-lo, traveling from the Kingdom of Kausala towards Shravasti, encountered thieves on the road who stole his clothes, and he walked naked. He then thought: 'The Buddha has established a precept: one must not beg for clothes from non-relatives. My relatives are far away, so I shall arrive in Shravasti naked.' He then entered the Jeta Grove and paid respects to the old Bhikshus. The old Bhikshus asked: 'Who are you?' He replied: 'I am a Shramana.' 'What kind of Shramana?' He replied: 'A Shramana, a disciple of Shakyamuni Buddha.' 'Why are you naked?' He replied: 'I encountered thieves on the road who stole my clothes, and I came naked, thinking: 'The Buddha has established a precept not allowing begging from non-relatives. My relatives are far away, so I shall arrive in Shravasti naked.' Therefore, I am now naked.' Next, he went to pay respects to the Group of Six Bhikshus, who asked him: 'Who are you?' He replied: 'A Shramana.' 'What kind of Shramana?' He replied: 'A Shramana, a disciple of Shakyamuni Buddha.' 'Why are you naked?' He replied: 'I encountered thieves on the road who stole my clothes, and I thought: 'The Buddha has established a precept not allowing begging from non-relatives. My relatives are far away, so I shall arrive in Shravasti naked.' Therefore, I am naked.' The Group of Six Bhikshus thought: 'Because of this incident, the Buddha will surely allow begging from non-relatives; we should befriend this person.' The Group of Six Bhikshus said to him: 'How can you go naked to the Buddha? We will lend you clothes to go to the Buddha, and after you obtain clothes, you must return them to us.' He replied: 'Okay.' The Group of Six Bhikshus then lent him clothes to wear, and together they went to the Buddha, bowed their heads to his feet, and sat to one side. It is the usual practice of all Buddhas that when a visiting Bhikshu arrives, they inquire in this way, saying to the Bhikshus: 'Are you able to endure? Are you sufficient? Do you live in peace? Is there no lack in begging for food? Is the road (smooth)?'
不疲極耶？」即時佛以是語勞問波羅比丘：「忍不？足不？安樂住不？乞食不乏不？道路不疲極耶？」諸比丘答言：「世尊！忍足、安樂住、乞食不難，但道中疲極。」以是事向佛廣說。佛以是事集比丘僧，以種種因緣贊戒、贊持戒，贊戒。贊持戒已，語諸比丘：「從今是戒應如是說：若比丘從非親里居士、居士婦乞衣者，尼薩耆波逸提，除余時。余時者，奪衣、失衣、燒衣、漂衣，是為時。」
奪衣者，若官奪、若賊、若怨家、若怨黨奪。
失者，若失不知何所在？若朽爛、若蟲嚙。
燒者，若為火燒、若日炙。
漂衣者，若水漂、風飄。是名時。(六事竟)
爾時六群比丘聞，佛以是因緣，聽比丘從非親里居士乞。聞已語波羅比丘言：「汝等少知少識故無衣，我等多知多識亦少衣，我今為汝故乞。若汝三衣滿足者，余殘衣盡用與我。」波羅比丘言：「如是。」時六群比丘即入舍衛城，到富貴人舍讚歎：「波羅比丘善好，是佛親里，險道中遇賊奪衣。汝等當與。」即時信者與種種衣，若㲲俱執欽婆羅，如是展轉從一家至一家，多得衣服，裹著肩上持還。六群比丘自取好者，持不好者與波羅比丘。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責六群比丘：「云何名比丘，故
【現代漢語翻譯】 現代漢語譯本： 『你們沒有感到疲憊嗎？』當時，佛陀用這些話慰問波羅比丘：『能忍受嗎？足夠嗎？安樂地居住嗎？乞食不困難嗎？道路上沒有感到疲憊嗎？』眾比丘回答說：『世尊！能忍受，足夠，安樂地居住，乞食不困難，只是在路上感到疲憊。』他們將這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律。讚揚持戒后，告訴眾比丘：『從今以後，這條戒律應該這樣說：如果比丘從非親屬的在家男居士或在家女居士那裡乞討衣服，犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪），除非有特殊情況。特殊情況是指：衣服被奪走、丟失、燒燬、漂走，這些是特殊情況。』
『奪衣』是指：被官府奪走，被盜賊奪走，被仇家奪走，被仇家的同夥奪走。
『丟失』是指：丟失了不知道在哪裡？或者朽爛了，或者被蟲子咬了。
『燒燬』是指：被火燒了，或者被太陽曬壞了。
『漂走』是指：被水漂走了，被風吹走了。這些稱為特殊情況。（六種情況結束）
當時，六群比丘（Chabbaggiya bhikkhus，六眾比丘）聽說，佛陀因為這個因緣，允許比丘從非親屬的在家居士那裡乞討。聽了之後，他們對波羅比丘說：『你們因為少知少識所以沒有衣服，我們因為多知多識也缺少衣服，我現在爲了你們的緣故去乞討。如果你們的三衣（ticīvara，比丘的三件袈裟）足夠了，剩下的衣服都給我。』波羅比丘回答說：『好的。』當時，六群比丘就進入舍衛城（Savatthi，古印度城市），到富貴人家讚歎：『波羅比丘很好，是佛陀的親屬，在危險的道路上遇到盜賊被奪走了衣服。你們應當給他們衣服。』當時，信徒們就給了他們各種各樣的衣服，比如㲲（一種毛織品）、俱執欽婆羅（Kojjhavatthacampakambala，一種羊毛織品），就這樣一家接一家地乞討，得到了很多衣服，裹在肩上帶回來。六群比丘自己拿走好的，把不好的給波羅比丘。僧團中有少欲知足、奉行頭陀行（dhutaṅga，苦行）的比丘，聽到這件事心裡不高興，用各種因緣呵責六群比丘：『怎麼能稱為比丘，故意
【English Translation】 English version: 'Are you not fatigued?' Then the Buddha, with these words, inquired of the Pārā bhikkhus (Pārā monks): 'Are you able to endure? Are you sufficient? Do you live in comfort? Is it not difficult to beg for food? Are you not fatigued by the road?' The bhikkhus replied: 'Venerable Sir! We are able to endure, we are sufficient, we live in comfort, it is not difficult to beg for food, but we are fatigued by the road.' They related this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of bhikkhus, and with various reasons praised the precepts, praised the upholding of the precepts, praised the precepts. Having praised the upholding of the precepts, he said to the bhikkhus: 'From now on, this precept should be recited as follows: If a bhikkhu begs for a robe from a householder or a householder's wife who is not a relative, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession), except at special times. Special times are: when a robe is taken away, lost, burned, or carried away by water; these are the special times.'
'Taken away' means: taken away by officials, by thieves, by enemies, or by the enemy's party.
'Lost' means: lost and not known where it is? Or decayed, or eaten by insects.
'Burned' means: burned by fire, or scorched by the sun.
'Carried away by water' means: carried away by water, carried away by the wind. These are called special times. (End of the six cases)
At that time, the Chabbaggiya bhikkhus (group of six monks) heard that the Buddha, because of this reason, allowed bhikkhus to beg from householders who were not relatives. Having heard this, they said to the Pārā bhikkhus: 'You have little knowledge and little understanding, therefore you have no robes. We have much knowledge and much understanding, yet we also have few robes. Now I will beg for you. If your three robes (ticīvara, the three robes of a bhikkhu) are sufficient, give all the remaining robes to me.' The Pārā bhikkhus replied: 'Very well.' Then the Chabbaggiya bhikkhus entered Savatthi (ancient Indian city), went to the houses of wealthy people, and praised: 'The Pārā bhikkhus are good, they are relatives of the Buddha, they encountered thieves on a dangerous road and their robes were taken away. You should give them robes.' Then the believers gave them various kinds of robes, such as wool (a type of woolen fabric), Kojjhavatthacampakambala (a type of woolen fabric), and in this way they begged from one house to another, obtained many robes, wrapped them on their shoulders, and brought them back. The Chabbaggiya bhikkhus took the good ones for themselves and gave the bad ones to the Pārā bhikkhus. Among the Sangha were bhikkhus who were content with little, who practiced dhutaṅga (ascetic practices), and when they heard about this matter, they were displeased and criticized the Chabbaggiya bhikkhus with various reasons: 'How can you be called bhikkhus, intentionally
奪波羅比丘衣？」諸比丘種種因緣呵責已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，故奪波羅比丘衣？」種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘奪衣、失衣、燒衣、㵱衣時，從非親里居士、居士婦乞。自恣多與衣，是比丘應取上下衣。若過是取者，尼薩耆波逸提。」
上下衣者，有二種：有白衣上下衣、有比丘上下衣。白衣上下衣者，一上衣、一下衣。比丘上下衣者，所用三衣。若得白衣上下衣，若少應更乞，若多應還主。若得比丘上下衣，若少不應更乞，若多不應還主。
是中犯者，若比丘三衣具足不應乞，若乞得者，尼薩耆波逸提。若乞不得，突吉羅。
若比丘失一衣，是比丘僧伽梨可擿作衣者，擿作不應乞。若乞得者，尼薩耆波逸提。若乞不得，突吉羅。
若比丘失二衣，是僧伽梨可擿作衣者，應乞一衣，不應乞二衣。若乞得二衣者，尼薩耆波逸提。若乞不得，突吉羅。
若比丘失三衣，應從五眾所暫借衣著入聚落乞衣。若無是事，是中若有四方僧物，若氈、若拘執、若褥、若班縍、若枕，擿作衣著。著是衣已，而乞衣。若乞得衣者，
【現代漢語翻譯】 現代漢語譯本 佛陀問：「你們真的奪取了波羅（Pārā）比丘的衣服嗎？」眾比丘以各種理由呵斥了六群比丘后，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：「你們真的做了這件事嗎？」他們回答說：「確實做了，世尊！」佛陀以各種理由呵斥六群比丘：「怎麼能稱為比丘，卻故意奪取波羅（Pārā）比丘的衣服呢？」經過種種呵斥后，佛陀對比丘們說：「爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應這樣說：如果比丘的衣服被奪、丟失、燒燬或浸濕，可以向非親屬的在家男居士或女居士乞討。在自恣日（Pravāraṇā）得到很多衣服，這位比丘應該只取上下衣。如果超過這個數量，就犯了尼薩耆波逸提（Nissaggiya Pācittiya）。」
上下衣有兩種：白衣的上下衣和比丘的上下衣。白衣的上下衣是一件上衣和一件下衣。比丘的上下衣是指所用的三衣。如果得到白衣的上下衣，如果不夠，應該繼續乞討；如果多了，應該還給施主。如果得到比丘的上下衣，如果不夠，不應該繼續乞討；如果多了，不應該還給施主。
在這條戒律中，如果比丘三衣具足卻去乞討，乞討得到衣服，就犯了尼薩耆波逸提（Nissaggiya Pācittiya）。如果乞討不到，就犯了突吉羅（Dukkata）。
如果比丘丟失了一件衣服，如果僧伽梨（Saṃghāti）可以拆開做成衣服，就應該拆開做，不應該乞討。如果乞討得到衣服，就犯了尼薩耆波逸提（Nissaggiya Pācittiya）。如果乞討不到，就犯了突吉羅（Dukkata）。
如果比丘丟失了兩件衣服，如果僧伽梨（Saṃghāti）可以拆開做成衣服，應該只乞討一件衣服，不應該乞討兩件衣服。如果乞討得到兩件衣服，就犯了尼薩耆波逸提（Nissaggiya Pācittiya）。如果乞討不到，就犯了突吉羅（Dukkata）。
如果比丘丟失了三件衣服，應該從五眾（比丘、比丘尼、式叉摩尼、沙彌、沙彌尼）那裡暫時借衣服穿著，然後進入村落乞討衣服。如果沒有這樣的條件，如果寺廟裡有四方僧物，比如氈子、拘執（kuṭi，可能是指某種墊子或覆蓋物）、褥子、班縍（paṭṭa，可能是指布條或繃帶）、枕頭，可以拆開做成衣服穿著。穿上這些衣服后，再去乞討衣服。如果乞討得到衣服，
【English Translation】 English version The Buddha asked, 'Did you really take the robe of the Bhikkhu Pārā (Pārā, a proper name)?' The Bhikkhus, after rebuking the group of six Bhikkhus for various reasons, reported the matter in detail to the Buddha. The Buddha, having gathered the Sangha of Bhikkhus because of this matter, knowingly asked the group of six Bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did, O Blessed One!' The Buddha rebuked the group of six Bhikkhus for various reasons, saying, 'How can you be called Bhikkhus and deliberately take the robe of the Bhikkhu Pārā (Pārā, a proper name)?' After various rebukes, the Buddha said to the Bhikkhus, 'For ten benefits, I will establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu's robe is taken away, lost, burned, or soaked, he may beg from laymen or laywomen who are not relatives. If he receives many robes during the Pravāraṇā (Pravāraṇā, the end of the rainy season retreat), the Bhikkhu should take only the upper and lower robes. If he takes more than that, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture and confession).'
There are two kinds of upper and lower robes: the upper and lower robes of a layman and the upper and lower robes of a Bhikkhu. The upper and lower robes of a layman are one upper robe and one lower robe. The upper and lower robes of a Bhikkhu refer to the three robes used. If he obtains the upper and lower robes of a layman, if it is not enough, he should continue to beg; if it is too much, he should return it to the donor. If he obtains the upper and lower robes of a Bhikkhu, if it is not enough, he should not continue to beg; if it is too much, he should not return it to the donor.
In this precept, if a Bhikkhu has all three robes and still begs, and obtains a robe, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture and confession). If he does not obtain it, it is a Dukkata (Dukkata, a minor offense).
If a Bhikkhu loses one robe, if the Saṃghāti (Saṃghāti, a heavy outer robe) can be unstitched and made into a robe, he should unstitch it and make it, and should not beg. If he begs and obtains a robe, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture and confession). If he does not obtain it, it is a Dukkata (Dukkata, a minor offense).
If a Bhikkhu loses two robes, if the Saṃghāti (Saṃghāti, a heavy outer robe) can be unstitched and made into a robe, he should beg for one robe, and should not beg for two robes. If he begs and obtains two robes, it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture and confession). If he does not obtain it, it is a Dukkata (Dukkata, a minor offense).
If a Bhikkhu loses all three robes, he should temporarily borrow robes from the five groups (Bhikkhus, Bhikkhunis, Sikkhamāṇās, Sāmaṇeras, Sāmaṇerīs) to wear, and then enter the village to beg for robes. If there are no such conditions, if there are Sangha properties from the four directions in the monastery, such as felt, kuṭi (kuṭi, possibly referring to a kind of mat or covering), mattresses, paṭṭa (paṭṭa, possibly referring to strips of cloth or bandages), pillows, he can unstitch them and make them into robes to wear. After wearing these robes, he can then beg for robes. If he begs and obtains robes,
應著新衣，當浣先衣，綟曬打治還成著本處。若此寺空無人住者，應隨著。近有僧住處，若先寺還有人住，應取是物還著本處。(七事竟)
佛在舍衛國。爾時有一居士，為跋難陀釋子辦衣直，作是念言：「我以是衣直，買如是衣，與跋難陀釋子。」時跋難陀釋子聞已，往到居士所，問言：「汝實為我辦衣直，作是念言：『我以是衣直，買如是衣，與跋難陀釋子。』耶？」居士答言：「實爾。」「云何為我作衣？」答言：「作如是衣。」跋難陀釋子言：「好！我等比丘出家人，少衣服，乞求難得。汝等居士不能常有佈施因緣。若欲為我作衣者，當爲我作如是如是衣。」居士言：「爾。」是居士即隨先衣直，更辦再三倍價衣，與跋難陀釋子。後心生悔，呵罵言：「沙門釋子不知時、不知厭足、不知籌量。若施者不知量，受者應知量。我本所辦衣直，更出再三倍。此是我等過罪衰惱無利，何故佈施供養如是難滿難養無厭足人？」是中有比丘少欲知足行頭陀，聞是事心不喜，諸比丘以是事白佛。佛以是事集比丘僧，知而故問跋難陀釋子：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責跋難陀釋子：「云何名比丘，非親里人所，作同意索？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應
【現代漢語翻譯】 現代漢語譯本 如果需要更換新衣服，應該先清洗之前的舊衣服，漿洗晾曬，修補整理好，然後放回原來的地方。如果這座寺廟空無一人居住，就應該這樣做。如果附近有僧人居住的地方，如果原來的寺廟還有人居住，就應該把這些東西放回原來的地方。（七事完畢）
佛陀在舍衛國。當時有一位居士，為跋難陀（Bānántuó，人名）釋子準備了買衣服的錢，心裡想：『我用這些買衣服的錢，買這樣的衣服，送給跋難陀釋子。』當時跋難陀釋子聽說了這件事，就前往居士的住所，問道：『你真的為我準備了買衣服的錢，心裡想著：『我用這些買衣服的錢，買這樣的衣服，送給跋難陀釋子。』嗎？』居士回答說：『確實如此。』『你打算為我做什麼樣的衣服？』回答說：『做這樣的衣服。』跋難陀釋子說：『好啊！我們這些比丘出家人，缺少衣服，乞討也很難得到。你們這些居士也不能經常有佈施的因緣。如果想為我做衣服，就應該為我做這樣這樣的衣服。』居士說：『好的。』這位居士就按照原來的買衣服的錢，又拿出兩三倍的錢，買了衣服送給跋難陀釋子。後來心裡後悔了，呵斥罵道：『沙門釋子不知時節、不知滿足、不知衡量。如果佈施的人不知道衡量，接受的人應該知道衡量。我原本準備的買衣服的錢，又多出了兩三倍。這是我們這些人的過錯、衰敗、惱怒、沒有利益，為什麼要佈施供養這樣難以滿足、難以養活、沒有厭足的人？』這些人中，有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，眾比丘把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧眾，明知故問跋難陀釋子：『你真的做了這件事嗎？』回答說：『確實做了。世尊！』佛陀用種種因緣呵責跋難陀釋子：『怎麼能叫比丘，在非親非故的人那裡，提出同樣的要求？』用種種因緣呵責之後，告訴眾比丘：『因為這十種利益，所以要為比丘們制定戒律。從今以後，這條戒律應該……』
【English Translation】 English version When new clothes are needed, the old ones should be washed first, starched, dried, mended, and then returned to their original place. If the temple is empty and uninhabited, this should be done. If there is a place where monks live nearby, and if the original temple is still inhabited, these items should be returned to their original place. (The seven tasks are completed)
The Buddha was in Shravasti (Shèwèi guó, a kingdom in ancient India). At that time, there was a householder who prepared money for clothes for Bhadrananda (Bānántuó, a name) Shizi (Shìzǐ, a Buddhist monk), thinking: 'I will use this money for clothes to buy such clothes and give them to Bhadrananda Shizi.' When Bhadrananda Shizi heard about this, he went to the householder's residence and asked: 'Did you really prepare money for clothes for me, thinking: 'I will use this money for clothes to buy such clothes and give them to Bhadrananda Shizi'?' The householder replied: 'Indeed.' 'What kind of clothes are you going to make for me?' He replied: 'Make such clothes.' Bhadrananda Shizi said: 'Good! We monks and renunciants lack clothes, and it is difficult to obtain them by begging. You householders cannot always have the opportunity to give alms. If you want to make clothes for me, you should make such and such clothes for me.' The householder said: 'Okay.' This householder then took the original money for clothes and spent two or three times more to buy clothes and give them to Bhadrananda Shizi. Later, he regretted it and scolded: 'The Shramana (Shāmén, a renunciant) Shizi does not know the time, does not know contentment, and does not know how to measure. If the giver does not know how to measure, the receiver should know how to measure. The money I originally prepared for clothes has increased two or three times. This is our fault, decline, annoyance, and no benefit. Why should we give alms and support such difficult to satisfy, difficult to support, and insatiable people?' Among these people, there were monks who desired little, were content, and practiced asceticism (Tóutuó, ascetic practices), and they were unhappy when they heard about this. The monks told the Buddha about this matter. The Buddha gathered the Sangha (Sēngqié, the monastic community) because of this matter, and knowingly asked Bhadrananda Shizi: 'Did you really do this?' He replied: 'Indeed, I did. World Honored One!' The Buddha rebuked Bhadrananda Shizi with various reasons: 'How can you be called a monk, making the same demands to people who are not relatives or acquaintances?' After rebuking him with various reasons, he told the monks: 'Because of these ten benefits, precepts should be established for the monks. From now on, this precept should...'
如是說：若為比丘故，非親里居士、居士婦辦衣直，作是念言：『我以是衣直買如是衣，與某比丘。』是中比丘先不自恣請，便往居士、居士婦所，作同意言：『汝為我辦如是衣直，買如是如是衣與我，為好故。』若得衣者，尼薩耆波逸提。」
為比丘者，為跋難陀釋子故。
衣者，白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、憍奢耶衣、劫貝衣。
衣直者，金銀、車𤦲、瑪瑙、錢乃至米穀。
辦者，以此直物彆著一處。
如是衣者，如是價、如是色、如是量。
與某比丘者，與跋難陀釋子故。
先不自恣請者，居士先不語比丘所須來取。
作同意者，信是居士隨我索多少不瞋。
為好者，難滿難養無厭足故。
是中犯者，有三種：謂價、色、量。
價者，若比丘語居士：「與我好衣。」若得衣者，尼薩耆波逸提。若不得衣，突吉羅。乃至與我二、三百錢價衣。若得衣者，尼薩耆波逸提。若不得衣，突吉羅。是名價。
色者，比丘語居士言：「與我青衣。」若得衣者，尼薩耆波逸提。若不得衣，突吉羅。若言：「與我黃赤白黑衣、白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、憍奢耶衣、劫貝衣。」若得者，尼薩耆波逸提。若不得
【現代漢語翻譯】 現代漢語譯本：如是說：如果因為比丘（bhikkhu，佛教僧侶）的緣故，非親屬的居士（upasaka，在家男信徒）、居士婦（upasika，在家女信徒）準備了買衣服的錢，並且心中想：『我用這些錢買這樣的衣服，送給某位比丘。』這時，如果這位比丘事先沒有被邀請，就自己前往居士、居士婦那裡，提出要求說：『你為我準備這樣的買衣服的錢，買這樣這樣的衣服給我，爲了（讓我得到）好的（衣服）。』如果得到了這件衣服，就犯了尼薩耆波逸提（nissaggiya pacittiya，捨墮罪）。
這裡的『為比丘』，是爲了跋難陀釋子（Bhallananda，一位比丘的名字）的緣故。
這裡的『衣』，指的是白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、憍奢耶衣、劫貝衣。
這裡的『衣直』，指的是金銀、車𤦲（一種裝飾品）、瑪瑙、錢，乃至米穀。
這裡的『辦』，指的是用這些錢財物品另外放在一個地方。
這裡的『如是衣』，指的是這樣的價格、這樣的顏色、這樣的尺寸。
這裡的『與某比丘』，指的是給跋難陀釋子。
這裡的『先不自恣請』，指的是居士事先沒有告訴比丘，需要什麼就來拿。
這裡的『作同意』，指的是相信這位居士會隨我索取多少都不會生氣。
這裡的『為好』，指的是（比丘）難以滿足、難以供養、沒有厭足。
這裡所犯的罪，有三種：指的是價格、顏色、尺寸。
關於價格，如果比丘告訴居士：『給我好衣服。』如果得到了衣服，就犯了尼薩耆波逸提。如果沒有得到衣服，就犯了突吉羅（dukkhata，惡作罪）。乃至說：『給我值二、三百錢的衣服。』如果得到了衣服，就犯了尼薩耆波逸提。如果沒有得到衣服，就犯了突吉羅。這叫做價格。
關於顏色，比丘告訴居士說：『給我青色的衣服。』如果得到了衣服，就犯了尼薩耆波逸提。如果沒有得到衣服，就犯了突吉羅。如果說：『給我青、黃、赤、白、黑色的衣服，白麻衣、赤麻衣、翅夷羅衣、欽婆羅衣、芻麻衣、憍奢耶衣、劫貝衣。』如果得到了，就犯了尼薩耆波逸提。如果沒有得到
【English Translation】 English version: Thus it is said: If for the sake of a bhikkhu (Buddhist monk), a layperson (upasaka, male lay devotee) or a laywoman (upasika, female lay devotee) who is not a relative prepares money for clothing, thinking, 'I will use this money to buy such and such clothing and give it to a certain bhikkhu.' If that bhikkhu, without being previously invited, goes to the layperson or laywoman and makes an agreement, saying, 'Prepare such and such money for clothing for me, and buy such and such clothing for me, for the sake of (getting) good (clothing),' if he obtains the clothing, it is a nissaggiya pacittiya (an offense requiring forfeiture and confession).
'For the sake of a bhikkhu' here refers to Bhallananda (name of a bhikkhu).
'Clothing' here refers to white linen, red linen, silk clothing, woolen clothing, hemp clothing, Koseyya clothing, Kappa clothing.
'Money for clothing' here refers to gold, silver, carakha (a type of ornament), agate, money, even rice and grain.
'Prepares' here refers to setting aside these money and goods in a separate place.
'Such and such clothing' here refers to such and such price, such and such color, such and such size.
'Give to a certain bhikkhu' here refers to giving to Bhallananda.
'Without being previously invited' here refers to the layperson not telling the bhikkhu beforehand to come and take what he needs.
'Makes an agreement' here refers to believing that the layperson will not be angry no matter how much I ask for.
'For the sake of good' here refers to (the bhikkhu) being difficult to satisfy, difficult to support, and never content.
The offense here is of three kinds: referring to price, color, and size.
Regarding price, if the bhikkhu tells the layperson, 'Give me good clothing,' if he obtains the clothing, it is a nissaggiya pacittiya. If he does not obtain the clothing, it is a dukkata (wrongdoing). Even saying, 'Give me clothing worth two or three hundred coins,' if he obtains the clothing, it is a nissaggiya pacittiya. If he does not obtain the clothing, it is a dukkata. This is called price.
Regarding color, the bhikkhu tells the layperson, 'Give me blue clothing.' If he obtains the clothing, it is a nissaggiya pacittiya. If he does not obtain the clothing, it is a dukkata. If he says, 'Give me blue, yellow, red, white, black clothing, white linen, red linen, silk clothing, woolen clothing, hemp clothing, Koseyya clothing, Kappa clothing,' if he obtains it
衣，突吉羅。是名色。
量者，若比丘語居士言：「與我四肘衣、五肘、六肘乃至十八肘衣。」若得者，尼薩耆波逸提。若不得衣，突吉羅。是名量。
若索此得彼，突吉羅。若索青得黃，突吉羅。若索青得赤白黑亦如是。若索白麻衣得赤麻衣，乃至索欽婆羅衣得劫貝衣亦如是。
不犯者，從親里索、若先請、若不索自與，無犯。(八事竟)
佛在舍衛國。爾時跋難陀釋子，有二非親里居士、居士婦，為跋難陀釋子辦衣直，作是念言：「我以是衣直，各各買如是如是衣，與跋難陀釋子。」跋難陀釋子聞已，便往居士、居士婦所言：「汝等實為我故辦衣直，作是念言：『我等以是衣直，各各買如是衣，與跋難陀釋子。』不？」答言：「實爾。」「云何作衣？」居士答言：「作如是衣。」跋難陀釋子言：「善！我等比丘出家人，少衣服，乞求難得。汝等不能常有佈施因緣。汝今以有好心，為我作如是如是衣；若不能各作者，二人共作一衣與我。」答言：「爾。」諸居士、居士婦，隨所辦衣直，更出再三倍作衣，與跋難陀釋子。後起悔心呵責：「沙門釋子難滿難養無有厭足。我等衰惱失利，云何佈施供養是人？」是中有比丘少欲知足行頭陀，聞是事心不喜，諸比丘以是事白佛。佛以是事集比丘僧，
【現代漢語翻譯】 現代漢語譯本 衣，突吉羅（輕罪）。這是關於衣的規定。
量（尺寸）：如果比丘對比丘說：『給我四肘的衣、五肘、六肘乃至十八肘的衣。』如果得到，犯尼薩耆波逸提（捨墮罪）。如果得不到衣，犯突吉羅（輕罪）。這是關於尺寸的規定。
如果索要這個卻得到那個，犯突吉羅（輕罪）。如果索要青色的卻得到黃色的，犯突吉羅（輕罪）。如果索要青色的卻得到赤色、白色、黑色也是一樣。如果索要白麻衣卻得到赤麻衣，乃至索要欽婆羅（毛織品）衣卻得到劫貝（棉織品）衣也是一樣。
不犯的情況：從親屬那裡索要，或者事先被邀請，或者不索要而對方自己給與，不犯戒。（關於衣的八件事結束）
佛陀在舍衛國。當時，跋難陀（人名）釋子（釋迦牟尼佛的弟子），有兩個非親屬的居士（在家信徒）、居士婦，為跋難陀釋子準備了買衣服的錢，他們這樣想：『我用這些買衣服的錢，各自買這樣這樣的衣服，給跋難陀釋子。』跋難陀釋子聽到后，便去居士、居士婦那裡說：『你們確實爲了我準備了買衣服的錢，這樣想：『我們用這些買衣服的錢，各自買這樣的衣服，給跋難陀釋子。』是嗎？』回答說：『確實是這樣。』『打算做什麼樣的衣服？』居士回答說：『做這樣的衣服。』跋難陀釋子說：『好！我們比丘出家人，缺少衣服，乞求難以得到。你們不能經常有佈施的因緣。你們現在以美好的心意，為我做這樣這樣的衣服；如果不能各自做，兩個人共同做一件衣服給我。』回答說：『好的。』各位居士、居士婦，隨著所準備的買衣服的錢，又拿出兩三倍的錢來做衣服，給跋難陀釋子。後來（他們）起了後悔心，呵責說：『沙門（出家人）釋子難以滿足，難以養活，沒有厭足。我們衰敗惱怒，損失利益，怎麼能佈施供養這樣的人？』這些比丘中，有少欲知足、奉行頭陀（苦行）的比丘，聽到這件事心裡不高興，各位比丘把這件事稟告了佛陀。
【English Translation】 English version Robe, Ṭhukiccata (minor offense). This is about robes.
Measurement: If a bhikkhu (monk) says to a householder, 'Give me a robe of four spans, five spans, six spans, up to eighteen spans.' If he obtains it, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If he does not obtain a robe, it is a Ṭhukiccata (minor offense). This is about measurement.
If he asks for this and gets that, it is a Ṭhukiccata (minor offense). If he asks for blue and gets yellow, it is a Ṭhukiccata (minor offense). If he asks for blue and gets red, white, or black, it is the same. If he asks for a white linen robe and gets a red linen robe, and so on, if he asks for a woolen robe and gets a cotton robe, it is the same.
No offense is committed if he asks from relatives, or if he was invited beforehand, or if it is given without asking. (End of the eight matters concerning robes)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, Bhaddananda (a name) the Sakyan (a follower of Sakyamuni Buddha), had two non-relative householders (lay followers), a householder and his wife, who prepared money for Bhaddananda the Sakyan to buy robes. They thought, 'With this money for buying robes, we will each buy such and such robes and give them to Bhaddananda the Sakyan.' When Bhaddananda the Sakyan heard this, he went to the householder and his wife and said, 'You have indeed prepared money for buying robes for my sake, thinking, 'We will each buy such robes with this money for buying robes and give them to Bhaddananda the Sakyan.' Is that so?' They replied, 'Indeed, it is so.' 'What kind of robes do you intend to make?' The householder replied, 'To make such robes.' Bhaddananda the Sakyan said, 'Good! We bhikkhus (monks) who have left home lack robes, and it is difficult to obtain them by begging. You cannot always have the opportunity to give. Now, with good intentions, make such robes for me; if you cannot each make one, the two of you can make one robe together and give it to me.' They replied, 'Okay.' The householders and their wives, according to the money they had prepared for buying robes, took out two or three times more money to make robes and gave them to Bhaddananda the Sakyan. Later, they felt regret and scolded, 'The Sakyan samanas (ascetics) are difficult to satisfy, difficult to support, and have no contentment. We are declining and losing benefits; how can we give offerings to such people?' Among these bhikkhus, there were those who were content with little, practiced asceticism, and when they heard about this matter, they were displeased. The bhikkhus reported this matter to the Buddha.
知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以是事種種因緣呵責：「云何名比丘，非親里人作同意索？」種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，二非親里居士、居士婦各辦衣直，作是念言：『我以是衣直，各買如是衣與某甲比丘。』是中比丘先不請，便往居士、居士婦所，作同意言：『汝等各辦衣直，合作一衣與我，為好故。』若得衣者，尼薩耆波逸提。」
為比丘者，為跋難陀釋子故。
衣直、為辦、先不請，如上說。
是中犯者，有三種：價、色、量。
價者，若比丘語居士言：「與我好衣，二人共作一衣。」若得者，尼薩耆波逸提。若說：「與我好衣。」若言：「二共合。」若言：「二作一衣。」若不得衣，突吉羅。乃至與我二、三百錢價衣者，尼薩耆波逸提。若不得衣，突吉羅。是名價。
色者，比丘語居士言：「與我青衣、若黃赤白黑衣白麻衣、赤麻衣、翅夷羅衣、芻麻衣、欽婆羅衣、劫貝衣。」若得者，尼薩耆波逸提。若言：「與我好衣。」若言：「二共合。」若言：「作一衣。」若不得衣。突吉羅。是名色。
量者，比丘語居士言：「與我四肘衣、五肘衣，乃至十八肘衣。」得者，尼薩耆波逸提
【現代漢語翻譯】 現代漢語譯本 知而故問跋難陀（Nanda，人名）: 『你真的做了這件事嗎？』 他回答說：『確實做了，世尊！』 佛陀因為這件事，用各種因緣呵責他：『怎麼能稱為比丘，卻向非親屬的人索要財物呢？』 用各種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果有比丘，有兩個非親屬的居士或居士婦各自準備了購買衣服的錢，並且這樣想：『我用這些錢，各自購買這樣的衣服，送給某某比丘。』 這位比丘事先沒有請求，就前往居士或居士婦那裡，提出要求說：『你們各自準備購買衣服的錢，合起來做一件衣服給我，爲了（讓我得到）好的衣服。』 如果得到了這件衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』 為比丘制定這條戒律，是因為跋難陀（Nanda）釋子（釋迦牟尼佛的弟子）。 衣直（購買衣服的錢）、為辦（準備）、先不請（事先沒有請求），如上面所說。 在這條戒律中，違犯的情況有三種：價（價格）、色（顏色）、量（尺寸）。 價（價格）方面，如果比丘對居士說：『給我好的衣服，我們兩個人合起來做一件衣服。』 如果得到了，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果說：『給我好的衣服。』 如果說：『我們兩個合起來。』 如果說：『我們兩個做一件衣服。』 如果沒有得到衣服，就犯了突吉羅（Dukkata，惡作）。 乃至（如果說）給我價值兩三百錢的衣服，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果沒有得到衣服，就犯了突吉羅（Dukkata，惡作）。 這叫做價（價格）方面。 色（顏色）方面，比丘對居士說：『給我青色的衣服、或者黃色、紅色、白色、黑色的衣服，或者白麻的衣服、紅麻的衣服、翅夷羅（Kshumavastra，一種亞麻布）的衣服、芻麻（一種粗麻布）的衣服、欽婆羅（Kambala，一種毛織品）的衣服、劫貝（Kshauma，一種絲織品）的衣服。』 如果得到了，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。如果說：『給我好的衣服。』 如果說：『我們兩個合起來。』 如果說：『做一件衣服。』 如果沒有得到衣服，就犯了突吉羅（Dukkata，惡作）。 這叫做色（顏色）方面。 量（尺寸）方面，比丘對居士說：『給我四肘的衣服、五肘的衣服，乃至十八肘的衣服。』 得到了，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
【English Translation】 English version Knowingly, Nanda (Nanda, a name) was asked: 'Did you really do this?' He replied: 'Indeed, I did, World Honored One!' The Buddha, because of this matter, rebuked him with various reasons: 'How can you be called a Bhikkhu (Bhikkhu, a Buddhist monk), yet solicit things from non-relatives?' After rebuking him with various reasons, he told the Bhikkhus (Bhikkhus, Buddhist monks): 'Because there are ten benefits, I am establishing precepts for the Bhikkhus (Bhikkhus, Buddhist monks). From now on, this precept should be stated as follows: If there is a Bhikkhu (Bhikkhu, a Buddhist monk), and two non-relative laymen or laywomen each prepare money to buy clothes, and think: 'I will use this money to buy such clothes and give them to so-and-so Bhikkhu (Bhikkhu, a Buddhist monk).' This Bhikkhu (Bhikkhu, a Buddhist monk), without requesting beforehand, goes to the layman or laywoman and makes a request, saying: 'You each prepare money to buy clothes, combine it to make a piece of clothing for me, for (me to get) good clothes.' If he obtains this piece of clothing, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture).' This precept was established for the Bhikkhus (Bhikkhus, Buddhist monks) because of Nanda (Nanda), a Shakyan (Shakyamuni Buddha's disciple). Clothing money (money to buy clothes), preparing, not requesting beforehand (not requesting beforehand), as mentioned above. In this precept, there are three types of violations: price, color, and size. Regarding price, if a Bhikkhu (Bhikkhu, a Buddhist monk) says to a layman: 'Give me good clothes, let's two of us combine to make a piece of clothing.' If he obtains it, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture). If he says: 'Give me good clothes.' If he says: 'Let's two of us combine.' If he says: 'Let's two of us make a piece of clothing.' If he does not obtain the clothing, he commits a Dukkata (Dukkata, a wrong doing). Even (if he says) give me clothes worth two or three hundred coins, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture). If he does not obtain the clothing, he commits a Dukkata (Dukkata, a wrong doing). This is called price. Regarding color, a Bhikkhu (Bhikkhu, a Buddhist monk) says to a layman: 'Give me blue clothes, or yellow, red, white, black clothes, or white linen clothes, red linen clothes, Kshumavastra (Kshumavastra, a type of linen) clothes, coarse linen clothes, Kambala (Kambala, a type of woolen fabric) clothes, Kshauma (Kshauma, a type of silk fabric) clothes.' If he obtains it, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture). If he says: 'Give me good clothes.' If he says: 'Let's two of us combine.' If he says: 'Make a piece of clothing.' If he does not obtain the clothing, he commits a Dukkata (Dukkata, a wrong doing). This is called color. Regarding size, a Bhikkhu (Bhikkhu, a Buddhist monk) says to a layman: 'Give me clothes of four cubits, clothes of five cubits, up to clothes of eighteen cubits.' If he obtains it, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring expiation and forfeiture).
。若言：「與我好衣。」若言：「二共合。」若言：「作一衣。」若不得衣，突吉羅。是名量。
若索此得彼，突吉羅。若索青衣得黃衣，突吉羅。若索青得赤白黑，突吉羅。若索白麻衣得赤麻衣，乃至索欽婆羅衣，得劫具衣，突吉羅。
不犯者，從親里索、若先請、若不索自與，無犯。(九事竟)
佛在舍衛國。爾時有一居士，遣使送衣直與跋難陀釋子。使持是物來，見跋難陀釋子共估客子在市肆中床上坐，使到作是言：「大德！某甲居士遣我送是衣直，大德受取。」時跋難陀釋子聞已，語估客子：「汝受是衣直，數取舉置。若我得凈人，當來取去。」估客子即數取舉。爾時舍衛國，眾人共要聚集一處，若不及者罰錢五十。是估客子應往赴集，時估客子系物著一處，關閉肆戶莊嚴欲去。時跋難陀釋子將凈人來，語估客子：「與我衣直來。」答言：「是舍衛城眾人有聚集事，我必應往，若不及者罰錢五十，小待，我還當與。」跋難陀言：「不得爾，汝白衣在家常自求利，先與我便去，不得小住。」是估客子開肆戶出是衣直，看數付與還歸，聞眾人聚集已散，即罰錢五十，眾人來責。估客子心生愁惱呵罵：「沙門釋子不知時、不籌量，若小住者，汝事不廢，我不被罰。我坐是沙門釋子故失是物。」一
【現代漢語翻譯】 現代漢語譯本：如果（比丘）說：『給我好衣服。』如果說：『我們兩個合夥做。』如果說：『做一件衣服。』如果沒有得到衣服，犯突吉羅罪。這叫做『量』。
如果索要這個卻得到那個，犯突吉羅罪。如果索要青色的衣服卻得到黃色的衣服，犯突吉羅罪。如果索要青色的卻得到紅色、白色、黑色，犯突吉羅罪。如果索要白色麻布衣服卻得到紅色麻布衣服，乃至索要欽婆羅（一種毛織品）衣服，卻得到劫具（粗糙的布）衣服，犯突吉羅罪。
不犯的情況：從親屬那裡索要，或者事先請求，或者不索要而對方自己給與，沒有犯戒。（九事完畢）
佛陀在舍衛國（Śrāvastī，古印度城市）的時候。當時有一位居士，派遣使者送衣服的錢給跋難陀（Nanda，比丘名）釋子。使者拿著這些錢來，看見跋難陀釋子和一位商人子弟在市場店舖中的床上坐著，使者到了之後這樣說：『大德！某甲居士派遣我送這些衣服的錢來，大德您收下。』當時跋難陀釋子聽了之後，對商人子弟說：『你收下這些衣服的錢，數好拿走放好。如果我找到凈人（指可以接受比丘供養的在家人），就來拿走。』商人子弟就數好拿走了。當時舍衛國的人們約定聚集在一處，如果遲到的人要罰錢五十。這位商人子弟應該去參加集會，當時商人子弟把東西放在一處，關閉店舖的門，準備前往。當時跋難陀釋子帶著凈人來，對商人子弟說：『把衣服的錢給我。』回答說：『舍衛城的人們有聚集的事情，我必須前往，如果遲到就要罰錢五十，請稍等一下，我回來再給你。』跋難陀說：『不能這樣，你作為在家白衣總是自己求利，先給我錢你再去，不能稍作停留。』這位商人子弟打開店舖的門，拿出這些衣服的錢，數好交給跋難陀后就回去了，聽到人們的集會已經解散，就被罰了錢五十，人們來責怪他。商人子弟心中愁惱，呵斥罵道：『沙門釋子不知時宜、不考慮情況，如果稍微等一下，你的事情不會耽誤，我也不會被罰錢。我因為這位沙門釋子的緣故失去了這些錢。』
【English Translation】 English version: If (a bhikkhu) says: 'Give me good clothes.' If he says: 'Let the two of us do it together.' If he says: 'Make one piece of clothing.' If he does not get the clothes, he commits a dukkaṭa (a minor offense). This is called 'measure'.
If he asks for this and gets that, he commits a dukkaṭa. If he asks for blue clothes and gets yellow clothes, he commits a dukkaṭa. If he asks for blue and gets red, white, or black, he commits a dukkaṭa. If he asks for white linen clothes and gets red linen clothes, even if he asks for a chimbala (a woolen fabric) garment and gets a kajjaka (coarse cloth) garment, he commits a dukkaṭa.
There is no offense if he asks from relatives, or if he asks beforehand, or if it is given without asking. (End of nine matters)
The Buddha was in Śrāvastī (an ancient Indian city). At that time, there was a householder who sent money for clothes to the bhikkhu Nanda (a bhikkhu's name). The messenger came with the money and saw the bhikkhu Nanda sitting on a bed in a market shop with a merchant's son. The messenger arrived and said: 'Venerable Sir! So-and-so householder has sent me to deliver this money for clothes; please accept it, Venerable Sir.' When the bhikkhu Nanda heard this, he said to the merchant's son: 'Take this money for clothes, count it, and put it away. If I find a kappiya-kāraka (a layperson who can accept offerings for a bhikkhu), I will come and take it away.' The merchant's son counted it and put it away. At that time, the people of Śrāvastī had agreed to gather in one place, and anyone who was late would be fined fifty (coins). This merchant's son was supposed to attend the gathering. The merchant's son put the things in one place, closed the shop door, and prepared to leave. At that time, the bhikkhu Nanda came with a kappiya-kāraka and said to the merchant's son: 'Give me the money for the clothes.' He replied: 'The people of Śrāvastī have a gathering, and I must go. If I am late, I will be fined fifty (coins). Please wait a little while, and I will give it to you when I return.' Nanda said: 'That cannot be. You, as a white-clad householder, are always seeking your own benefit. Give me the money first, and then go. You cannot stay for a little while.' The merchant's son opened the shop door, took out the money for the clothes, counted it, and gave it to Nanda. When he returned, he heard that the gathering had already dispersed, and he was fined fifty (coins). The people came to blame him. The merchant's son was upset and scolded: 'The śramaṇa (ascetic) Nanda does not know the time and does not consider the circumstances. If you had waited a little while, your matter would not have been delayed, and I would not have been fined. I lost this money because of this śramaṇa Nanda.'
人語二人、二人語三人，如是展轉，沙門釋子惡名流佈，遍舍衛城。是中有比丘少欲知足行頭陀，聞是事心不喜，諸比丘以是事白佛。佛以是事集比丘僧，知而故問跋難陀釋子：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣，呵責跋難陀釋子：「汝不知時、不知量，何不小住待，汝事不廢，居士無所失？」佛如是種種呵責已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若為比丘故，若王、王臣、若婆羅門、居士，遣使送衣直。是使到比丘所言：『大德！若某王、王臣、若婆羅門、居士送是衣直，汝當受取。』比丘應言：『我比丘法，不應受衣直。若須衣時，得凈衣者，當自手受，速作衣持。』是使語比丘言：『大德！有執事人，能為比丘執事不？』是比丘應示執事人，若僧園民、若優婆塞，『此人能為比丘執事。』是使往執事人所言：『善哉執事！汝取是衣直，作如是如是衣，與某比丘。是比丘須衣時來，汝當與衣。』是使語已還報比丘：『我已語竟。大德須衣時便往取，當與汝衣。』是比丘到執事所索衣，作是言：『我須衣。』至再三反亦如是，索得衣者善。不得者，四反、五反乃至六反，往執事前默然立。若四反、五反、六反默然立，得衣者善。若不得衣，過是求得衣者，尼薩耆波逸
【現代漢語翻譯】 現代漢語譯本：兩個人議論兩個人，兩個人又議論三個人，就這樣輾轉相傳，導致沙門（Śrāmaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼佛的弟子）的惡名傳播開來，遍及整個舍衛城（Śrāvastī）。城中有些比丘（bhikkhu，佛教僧侶）少欲知足，奉行頭陀（dhūta，苦行），聽到這件事後心中不悅。眾比丘將此事稟告佛陀。佛陀因此事召集比丘僧團，明知此事卻故意問跋難陀釋子（Bhallika Śākyaputra）: 『你真的做了這件事嗎？』跋難陀釋子回答說：『確實做了，世尊！』佛陀用各種因緣來呵責跋難陀釋子：『你不知時宜，不知節制，為何不稍微等待一下，你的事情不會耽誤，居士（gṛhapati，在家信徒）也不會有所損失？』佛陀這樣種種呵責之後，告訴眾比丘：『爲了十種利益的緣故，我為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果爲了比丘的緣故，國王（rāja）、王臣（rājamatya）、婆羅門（brāhmaṇa）、居士，派遣使者送來買衣服的錢。使者到達比丘處所說：『大德（bhadanta，對僧侶的尊稱）！某某國王、王臣、婆羅門、居士送來這些買衣服的錢，您應當接受。』比丘應當說：『按照我比丘的戒律，不應該接受買衣服的錢。如果需要衣服的時候，得到乾淨的布料，應當親自接受，儘快製作衣服。』使者對比丘說：『大德！有執事人（kārakas，處理事務的人），能為比丘處理事務嗎？』這位比丘應當指示執事人，無論是僧園的民眾，還是優婆塞（upāsaka，男居士），『這個人能為比丘處理事務。』使者前往執事人處所說：『善哉，執事！你拿這些買衣服的錢，做成這樣這樣的衣服，交給某某比丘。這位比丘需要衣服的時候來，你應當給他衣服。』使者說完之後回去稟告比丘：『我已經說完了。大德需要衣服的時候就去取，他會給您衣服。』這位比丘到執事處所要衣服，這樣說：『我需要衣服。』即使再三反覆也是這樣。如果索要到衣服就好。如果索要不到，就四次、五次乃至六次，前往執事面前默默站立。如果四次、五次、六次默默站立，得到衣服就好。如果得不到衣服，超過這個次數再去索要得到衣服，就觸犯了尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）罪。 English version: Two people talked about two people, and two people talked about three people. Thus, spreading from one to another, the bad reputation of the Śrāmaṇa (ascetic) Śākyaputras (disciples of Śākyamuni Buddha) spread throughout Śrāvastī (city). Among them were some bhikkhus (monks) who were content with little and practiced dhūta (ascetic practices). Hearing of this, they were displeased. The bhikkhus reported this matter to the Buddha. The Buddha, knowing this, gathered the assembly of bhikkhus and deliberately asked Bhallika Śākyaputra: 'Did you really do this?' Bhallika Śākyaputra replied: 'Indeed, I did, O Blessed One!' The Buddha, using various reasons, rebuked Bhallika Śākyaputra: 'You do not know the proper time, you do not know moderation. Why did you not wait a little? Your matter would not have been delayed, and the gṛhapati (householder) would not have lost anything!' After the Buddha had rebuked him in this way, he said to the bhikkhus: 'For ten benefits, I am establishing a precept for the bhikkhus. From now on, this precept should be recited as follows: If for the sake of a bhikkhu, a rāja (king), a rājamatya (royal minister), a brāhmaṇa (Brahmin), or a gṛhapati (householder) sends a messenger with money for clothing. When the messenger arrives at the bhikkhu's place, he should say: 'Venerable Sir! So-and-so king, royal minister, Brahmin, or householder has sent this money for clothing. You should accept it.' The bhikkhu should say: 'According to the bhikkhu's rule, I should not accept money for clothing. If I need clothing, when I obtain clean cloth, I should accept it with my own hands and quickly make clothing.' The messenger should say to the bhikkhu: 'Venerable Sir! Is there a kārakas (agent) who can handle matters for the bhikkhu?' The bhikkhu should indicate an agent, whether a member of the monastery's community or an upāsaka (male lay devotee): 'This person can handle matters for the bhikkhu.' The messenger should go to the agent and say: 'Good sir, take this money for clothing and make such-and-such clothing for so-and-so bhikkhu. When the bhikkhu needs clothing, he will come, and you should give him the clothing.' After the messenger has spoken, he should return and report to the bhikkhu: 'I have spoken. Venerable Sir, when you need clothing, go and take it, and he will give you the clothing.' The bhikkhu goes to the agent to request clothing, saying: 'I need clothing.' Even if he repeats this two or three times. If he obtains the clothing, that is good. If he does not obtain it, he should stand silently before the agent four, five, or even six times. If he obtains the clothing after standing silently four, five, or six times, that is good. If he does not obtain the clothing, and he seeks clothing beyond this, it is a Nissaggiya Pācittiya (offense requiring forfeiture and confession).
【English Translation】 English version: Two people talked about two people, and two people talked about three people. Thus, spreading from one to another, the bad reputation of the Śrāmaṇa (ascetic) Śākyaputras (disciples of Śākyamuni Buddha) spread throughout Śrāvastī (city). Among them were some bhikkhus (monks) who were content with little and practiced dhūta (ascetic practices). Hearing of this, they were displeased. The bhikkhus reported this matter to the Buddha. The Buddha, knowing this, gathered the assembly of bhikkhus and deliberately asked Bhallika Śākyaputra: 'Did you really do this?' Bhallika Śākyaputra replied: 'Indeed, I did, O Blessed One!' The Buddha, using various reasons, rebuked Bhallika Śākyaputra: 'You do not know the proper time, you do not know moderation. Why did you not wait a little? Your matter would not have been delayed, and the gṛhapati (householder) would not have lost anything!' After the Buddha had rebuked him in this way, he said to the bhikkhus: 'For ten benefits, I am establishing a precept for the bhikkhus. From now on, this precept should be recited as follows: If for the sake of a bhikkhu, a rāja (king), a rājamatya (royal minister), a brāhmaṇa (Brahmin), or a gṛhapati (householder) sends a messenger with money for clothing. When the messenger arrives at the bhikkhu's place, he should say: 'Venerable Sir! So-and-so king, royal minister, Brahmin, or householder has sent this money for clothing. You should accept it.' The bhikkhu should say: 'According to the bhikkhu's rule, I should not accept money for clothing. If I need clothing, when I obtain clean cloth, I should accept it with my own hands and quickly make clothing.' The messenger should say to the bhikkhu: 'Venerable Sir! Is there a kārakas (agent) who can handle matters for the bhikkhu?' The bhikkhu should indicate an agent, whether a member of the monastery's community or an upāsaka (male lay devotee): 'This person can handle matters for the bhikkhu.' The messenger should go to the agent and say: 'Good sir, take this money for clothing and make such-and-such clothing for so-and-so bhikkhu. When the bhikkhu needs clothing, he will come, and you should give him the clothing.' After the messenger has spoken, he should return and report to the bhikkhu: 'I have spoken. Venerable Sir, when you need clothing, go and take it, and he will give you the clothing.' The bhikkhu goes to the agent to request clothing, saying: 'I need clothing.' Even if he repeats this two or three times. If he obtains the clothing, that is good. If he does not obtain it, he should stand silently before the agent four, five, or even six times. If he obtains the clothing after standing silently four, five, or six times, that is good. If he does not obtain the clothing, and he seeks clothing beyond this, it is a Nissaggiya Pācittiya (offense requiring forfeiture and confession).
提。若不得衣，隨送衣直來處，若自往、若遣使語：『汝所送衣直，我不得。汝自知物，莫使失，是事應爾。』」
為比丘者，為跋難陀釋子故。
王者，若剎利種，受王職亦名王、亦名國主、亦名水澆頂。若婆羅門若居士乃至女人，受王職亦名王、亦名國主、亦名水澆頂。
王臣者，食官俸祿。
婆羅門者，婆羅門種。
居士者，除王、王臣及婆羅門種，余在家白衣，是名居士。
使者，若男女、黃門、二根。
衣者，白麻衣、赤麻衣、翅夷羅衣、芻麻衣、憍奢耶衣、欽婆羅衣、劫貝衣。
直者，金銀、車𤦲、馬瑙、錢。
使到已語比丘者，是使語跋難陀釋子言：「大德！是某王、王臣、若婆羅門、若居士，送是衣直與大德！今當受取。」比丘語使言：「我比丘法，不應受衣直。若得凈衣者，當自手受。」
速作衣持者，若作僧伽梨、郁多羅僧、安陀衛。
是使語執事：「以是衣直，作如是如是衣。」者，謂如是價、如是色、如是量。
我已語執事者，若自口語、若遣人語。
比丘須衣時往到索衣，作是言者，至再三反，往應言：「我須衣。」若三反往語，得衣者善。若不得衣，乃至六反往執事前默然立者，當在面前立，謂巧作
【現代漢語翻譯】 現代漢語譯本：如果（比丘）沒有得到衣服，就把送衣服錢財的人找來，無論是親自去還是派人去，告訴他：『你送的買衣服的錢，我沒有收到。你自己知道東西在哪裡，不要讓它丟失，事情應該是這樣處理的。』
爲了比丘的緣故，因為跋難陀（Bhadanta）釋子（釋迦牟尼的弟子）的緣故。
王者，如果是剎帝利（Ksatriya）種姓，接受了國王的職位，就稱為王，也稱為國主，也稱為水澆頂（加冕儀式）。如果是婆羅門（Brahmana）、居士（Gṛhapati）乃至女人，接受了國王的職位，也稱為王，也稱為國主，也稱為水澆頂。
王臣，指領取官府俸祿的人。
婆羅門，指婆羅門種姓的人。
居士，除了國王、王臣以及婆羅門種姓的人，其餘在家的白衣（在家信徒），就稱為居士。
使者，指男人、女人、黃門（太監）、二根（雙性人）。
衣，指白麻衣、赤麻衣、翅夷羅衣（一種絲綢衣服）、芻麻衣（用粗麻製成的衣服）、憍奢耶衣（絲綢衣服）、欽婆羅衣（毛織品衣服）、劫貝衣（棉布衣服）。
直，指金、銀、車𤦲（一種寶石）、馬瑙（瑪瑙）、錢。
使者到達后對比丘說，是使者對跋難陀釋子說：『大德（尊敬的出家人）！某王、王臣、或者婆羅門、或者居士，送這些買衣服的錢給大德！現在應該接受。』比丘告訴使者說：『按照我比丘的戒律，不應該接受買衣服的錢。如果能得到清凈的衣服，應當親自接受。』
速作衣持者，指製作僧伽梨（Samghati，大衣）、郁多羅僧（Uttarasaṅga，上衣）、安陀衛（Antarvāsa，內衣）。
是使語執事：『以是衣直，作如是如是衣。』者，是指這樣的價格、這樣的顏色、這樣的尺寸。
我已語執事者，指親自口頭告訴，或者派人告訴。
比丘需要衣服的時候，前去索要衣服，這樣說，直到再三反覆，前去應該說：『我需要衣服。』如果三次前去索要，得到衣服就好。如果得不到衣服，乃至六次前去在執事面前默默站立，應當在面前站立，指巧妙地製作。
【English Translation】 English version: If (the bhikkhu) does not receive the robe, he should trace back the source of the robe's value, whether going himself or sending a messenger, and tell them: 'I have not received the money you sent for the robe. You know where the item is, do not let it be lost; the matter should be handled this way.'
For the sake of the bhikkhu, for the sake of Bhadanta (Bhadanta, 'Venerable') a disciple of Shakyamuni.
A king, if of the Ksatriya (Ksatriya, warrior caste) lineage, having received the royal office, is called a king, also called a ruler, also called 'water-anointed' (referring to the coronation ceremony). If a Brahmana (Brahmana, priestly caste), a Gṛhapati (Gṛhapati, householder), or even a woman, having received the royal office, is also called a king, also called a ruler, also called 'water-anointed'.
A royal minister refers to someone who receives a salary from the government.
A Brahmana refers to someone of the Brahmana caste.
A Gṛhapati, excluding the king, royal ministers, and those of the Brahmana caste, refers to the remaining lay white-robed individuals (lay practitioners).
A messenger refers to a man, woman, eunuch, or hermaphrodite.
A robe refers to a white linen robe, a red linen robe, a Cihiyala robe (a type of silk robe), a coarse linen robe, a Kauseya robe (silk robe), a Kambala robe (woolen robe), or a Karpasa robe (cotton robe).
Value refers to gold, silver, carnelian, agate, or money.
When the messenger arrives and speaks to the bhikkhu, the messenger says to Bhadanta, a disciple of Shakyamuni: 'Venerable Sir! So-and-so king, royal minister, or Brahmana, or Gṛhapati, sends this money for a robe to the Venerable Sir! You should now accept it.' The bhikkhu tells the messenger: 'According to the rules for bhikkhus, I should not accept money for a robe. If I can obtain a pure robe, I should receive it myself.'
'Quickly make a robe and bring it' refers to making a Samghati (Samghati, outer robe), an Uttarasaṅga (Uttarasaṅga, upper robe), or an Antarvāsa (Antarvāsa, inner robe).
'The messenger tells the steward: 'With this money for a robe, make such-and-such a robe' refers to such-and-such a price, such-and-such a color, such-and-such a size.
'I have already told the steward' refers to telling them personally or sending someone to tell them.
When a bhikkhu needs a robe and goes to ask for it, saying this, until repeating it two or three times, he should go and say: 'I need a robe.' If he obtains a robe after going three times, that is good. If he does not obtain a robe, even if he goes six times and stands silently before the steward, he should stand in front of him, referring to skillfully making it.
處、自住處、產業處、市肆處。巧作處者，鍛作處、木作處、陶作處，若執事人在是處，比丘應在其面前默然立。自住處者，自在其家房舍處。產業處者，耕種處、販賣處、出息物處、算計處。市肆處者，金肆、銀肆、客作肆、銀肆、珠肆，若執事人在是處者，比丘四反五反乃至六反，默然在面前立。
不得衣者，應語衣主，若自往、若遣使：「汝所送衣直，我不得用，汝自知物。」是比丘語衣主已，有餘因緣往到是處，若執事人問比丘：「汝何故來？」比丘答言：「我有餘事故來。」若執事言：「汝持是衣直去。」是比丘言：「我已語衣主，汝自往共分了。」若執事言：「汝但持是衣直去，我自當往解語衣主。」若比丘爾時受衣直持去者，無犯。(十事竟)
十誦律卷第六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第七(二誦之一)
後秦北印度三藏弗若多羅譯
明三十尼薩耆法之三
佛在拘睒彌國。爾時拘睒彌比丘，作新憍施耶敷具，此國綿貴、縷貴、衣貴、繭貴，多殺蠶故。比丘數數乞，語居士言：「比丘須綿、須縷、須衣、須繭。」擘治引貯、多事多務，妨廢讀經、坐禪、行道。諸居士厭患呵責言：「諸沙門釋子自言：『善好有德。』而作新憍施
【現代漢語翻譯】 現代漢語譯本：處所包括：工作場所、住所、產業場所、市場店舖。工作場所包括：鐵匠鋪、木匠鋪、陶器鋪。如果負責人在這些地方，比丘應該在他面前默然站立。住所是指，自在地待在家裡的房舍處。產業場所包括：耕種的地方、買賣的地方、收取利息的地方、算賬的地方。市場店舖包括：金店、銀店、僱工店舖、銀店、珠寶店。如果負責人在這些地方，比丘應該四次、五次乃至六次，默然地在他面前站立。
如果沒有得到衣服，應該告訴施衣人，或者自己去，或者派人去說：『你所送的衣價，我不能用，你自己處理這些東西。』這個比丘告訴施衣人後，如果有其他因緣再次來到這個地方，如果負責人問比丘：『你為什麼來？』比丘回答說：『我有其他事情來。』如果負責人說：『你拿著這些衣價走吧。』這個比丘說：『我已經告訴施衣人了，你自己去和他分清楚。』如果負責人說：『你只管拿著這些衣價走，我自己會去和施衣人解釋清楚。』如果比丘這時接受衣價拿走，就沒有犯戒。(十事完畢)
《十誦律》卷第六 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第七(二誦之一)
後秦北印度三藏弗若多羅譯
明三十尼薩耆法之三
佛陀在拘睒彌國（Kauśāmbī）。當時拘睒彌的比丘，製作新的憍施耶（Kauśeya，絲綢）敷具，這個國家綿花貴、絲線貴、衣服貴、蠶繭貴，因為大量殺蠶的緣故。比丘屢次乞求，告訴居士說：『比丘需要綿花、需要絲線、需要衣服、需要蠶繭。』（居士們）劈開、整理、拉長、儲存，事情多、事務忙，妨礙了讀經、坐禪、行道。各位居士厭煩抱怨說：『這些沙門釋子（Śākyaputra，釋迦之子）自己說：『善良美好有德行。』卻製作新的憍施耶
【English Translation】 English version: Places include: workplaces, residences, industrial sites, and market shops. Workplaces include: blacksmith shops, carpenter shops, and pottery shops. If the person in charge is in these places, the Bhikṣu (monk) should stand silently in front of him. Residences refer to the houses where one lives freely. Industrial sites include: places for cultivation, places for buying and selling, places for collecting interest, and places for accounting. Market shops include: gold shops, silver shops, employment agencies, silver shops, and jewelry shops. If the person in charge is in these places, the Bhikṣu should stand silently in front of him four, five, or even six times.
If clothing is not received, one should tell the clothing donor, either going oneself or sending a messenger, 'The value of the clothing you sent, I cannot use, you handle these things yourself.' After this Bhikṣu tells the clothing donor, if there is another reason to come to this place again, if the person in charge asks the Bhikṣu, 'Why have you come?' The Bhikṣu replies, 'I have come for other matters.' If the person in charge says, 'Take this clothing value and leave.' This Bhikṣu says, 'I have already told the clothing donor, you go and settle it with him yourself.' If the person in charge says, 'You just take this clothing value and leave, I will explain it to the clothing donor myself.' If the Bhikṣu then accepts the clothing value and takes it away, there is no offense. (End of the Ten Matters)
Vinaya in Ten Recitations, Scroll 6 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 7 (One of Two Recitations)
Translated by Tripiṭaka Punyatara from Northern India of Later Qin Dynasty
Explaining the Third of the Thirty Nissaggiya Dharmas
The Buddha was in Kauśāmbī (a ancient city in India). At that time, the Bhikṣus in Kauśāmbī were making new Kauśeya (silk) coverings. In this country, cotton was expensive, thread was expensive, clothing was expensive, and cocoons were expensive, because of the large-scale killing of silkworms. The Bhikṣus repeatedly begged, telling the laypeople, 'The Bhikṣus need cotton, need thread, need clothing, need cocoons.' (The laypeople) split, sorted, stretched, and stored (these materials), with many affairs and busy tasks, hindering the reading of scriptures, meditation, and practice. The laypeople became annoyed and complained, saying, 'These Śākyaputra (sons of the Śākya clan) monks say themselves, 'We are good and virtuous,' yet they make new Kauśeya
耶敷具，此國綿貴、縷貴、衣貴、繭貴，多殺蠶故。諸比丘乞綿、乞縷、乞衣、乞繭，擘治引貯、多事多務，妨廢讀經、坐禪、行道。是中我等失利供養，是難滿難養無厭足人。」有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問拘睒彌比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，作新憍施耶敷具？此國綿貴、縷貴、衣貴、繭貴，多殺蠶故。」佛如是種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘以新憍施耶作敷具者，尼薩耆波夜提。」
尼薩耆波夜提者，是敷具應舍，波夜提罪應悔過。
是中犯者，若比丘取綿，擘治作新敷具者，尼薩耆波夜提。若以縷、若以衣、若以繭，擘治作敷具者，尼薩耆波夜提。
不犯者，若得已成敷具，不犯。(十一事竟)
佛在王舍城。爾時六群比丘，以純黑羺羊毛作敷具。此國黑羊毛貴、黑羊毛縷貴、黑羊毛氈貴。諸比丘數數乞，語居士言：「比丘須黑羊毛，須黑縷、黑氈。」諸居士厭患呵責言：「諸沙門釋子自言：『善好有德。』而以純黑羺羊毛作新敷具。此國黑羊毛貴、縷貴、氈貴。比丘取是黑羊毛，擇擘布貯、多事多務，妨廢讀經、坐禪、行道
【現代漢語翻譯】 現代漢語譯本： 耶敷具（坐臥用具），拘睒彌（地名）這個國家棉花貴、線貴、衣服貴、蠶繭貴，因為這裡大量殺蠶。眾比丘乞討棉花、線、衣服、蠶繭，然後進行處理、拉伸、儲存，事情繁多，耽誤了讀經、坐禪、行道。因此我們失去了供養的利益，這些比丘真是難以滿足、難以供養、貪得無厭。』有位少欲知足、奉行頭陀行的比丘，聽到這些事心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知故問拘睒彌的比丘：『你們真的做了這些事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他們：『怎麼能稱為比丘，卻製作新的憍施耶（絲綢）敷具呢？這個國家棉花貴、線貴、衣服貴、蠶繭貴，因為這裡大量殺蠶。』佛陀這樣用種種因緣呵斥之後，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘用新的憍施耶製作敷具，觸犯尼薩耆波夜提（捨墮）。』 尼薩耆波夜提（捨墮）的意思是，這個敷具應當捨棄，波夜提罪（墮罪）應當懺悔。 其中觸犯的情況是，如果比丘取得棉花，處理後製作新的敷具，觸犯尼薩耆波夜提（捨墮）。如果用線、用衣服、用蠶繭，處理後製作敷具，觸犯尼薩耆波夜提（捨墮）。 不觸犯的情況是，如果得到的是已經做好的敷具，就不算觸犯。(十一事完) 佛陀在王舍城（地名）。當時，六群比丘用純黑色的羺羊毛（細羊毛）製作敷具。這個國家黑羊毛貴、黑羊毛線貴、黑羊毛氈貴。眾比丘屢次乞討，對居士說：『比丘需要黑羊毛，需要黑線、黑氈。』居士們厭煩，呵斥說：『這些沙門釋子（佛教出家人）自稱『善良有德』，卻用純黑色的羺羊毛製作新的敷具。這個國家黑羊毛貴、線貴、氈貴。比丘們取得這些黑羊毛，挑選、處理、儲存，事情繁多，耽誤了讀經、坐禪、行道。
【English Translation】 English version: 『Yefuju』 (sitting or bedding items), in the country of Kausambi (place name), cotton is expensive, thread is expensive, clothing is expensive, and cocoons are expensive because many silkworms are killed here. The bhikkhus beg for cotton, thread, clothing, and cocoons, then process, stretch, and store them, which is a lot of work and delays the reading of scriptures, meditation, and practice. Therefore, we have lost the benefits of offerings, and these bhikkhus are difficult to satisfy, difficult to support, and insatiable.』 A bhikkhu who desired little, was content, and practiced asceticism, felt unhappy when he heard these things and reported them in detail to the Buddha. Because of this matter, the Buddha gathered the bhikkhu sangha and knowingly asked the bhikkhus of Kausambi: 『Have you really done these things?』 They replied: 『Indeed, we have, World Honored One!』 The Buddha rebuked them for various reasons: 『How can you be called bhikkhus and make new 『Kausheya』 (silk) bedding items? In this country, cotton is expensive, thread is expensive, clothing is expensive, and cocoons are expensive because many silkworms are killed here.』 After rebuking them for various reasons, the Buddha told the bhikkhus: 『For ten benefits, I am establishing precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu makes a bedding item with new 『Kausheya』, he commits Nissaggiya Pacittiya (an offense requiring forfeiture).』 『Nissaggiya Pacittiya』 means that this bedding item should be forfeited, and the offense of Pacittiya (an offense of expiation) should be repented. Among the offenses, if a bhikkhu obtains cotton and processes it to make a new bedding item, he commits Nissaggiya Pacittiya. If he uses thread, clothing, or cocoons and processes them to make a bedding item, he commits Nissaggiya Pacittiya. The non-offense is if one obtains a bedding item that is already made, it is not an offense. (End of eleven matters) The Buddha was in Rajagriha (place name). At that time, the group of six bhikkhus made bedding items with pure black 『nu』 (fine) sheep wool. In this country, black sheep wool is expensive, black wool thread is expensive, and black wool felt is expensive. The bhikkhus repeatedly begged, saying to the laypeople: 『The bhikkhus need black sheep wool, black thread, and black felt.』 The laypeople were annoyed and rebuked them, saying: 『These 『shramana shizis』 (Buddhist renunciates) claim to be 『good and virtuous,』 but they make new bedding items with pure black 『nu』 sheep wool. In this country, black sheep wool is expensive, thread is expensive, and felt is expensive. The bhikkhus obtain this black sheep wool, select, process, and store it, which is a lot of work and delays the reading of scriptures, meditation, and practice.
。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，以純黑羊毛作新敷具？此國黑羊毛貴、縷貴、氈貴，擇擘布貯、多事多務，妨廢坐禪、讀經、行道。」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘以純黑羺羊毛作新敷具者，尼薩耆波夜提。」
黑羺羊毛者，有四種：謂生黑、藍染黑、泥染黑、木皮染黑，是名四種黑。
尼薩耆波夜提者，是敷具應舍，波夜提罪應悔過。
是中犯者，若比丘以生黑羺羊毛，擇擘布貯作敷具者，尼薩耆波夜提。若以藍染、泥染、木皮染，擇擘布貯，作敷具者，皆尼薩耆波夜提。
若比丘以黑羺羊毛、黑羺羊毛縷、黑羺羊毛氈，擇擘布貯作敷具者，皆尼薩耆波夜提。
不犯者，若為塔作、為僧作，若得已成者，不犯。(十二事竟)
佛在王舍城。爾時六群比丘作是念：「佛結戒：不聽純黑羺羊毛作敷具。我今當以少白羺羊毛、雜黑羺羊毛作敷具。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種呵責：「云何名比丘，佛不聽純黑羺羊毛作敷具，便以少白羺羊毛雜作敷具？」種種因
【現代漢語翻譯】 現代漢語譯本：當時，僧團中有一位少欲知足、奉行頭陀行的比丘，聽到這件事後心生不悅，便向佛陀詳細稟告。佛陀因此事召集比丘僧眾，明知六群比丘所為，仍故意詢問：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀以種種因緣加以呵責：『怎麼能稱為比丘，卻用純黑羊毛製作新的敷具？此地黑羊毛昂貴、毛線昂貴、毛氈昂貴，還要挑選、撕開、儲存布料，多事多務，妨礙坐禪、讀經、行道。』佛陀以種種因緣呵責之後，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應如此宣說：若有比丘用純黑羺羊毛製作新的敷具，應捨棄此敷具，並懺悔波夜提罪。』
黑羺羊毛有四種：即天然黑、藍染黑、泥染黑、木皮染黑，這便是四種黑色羊毛。
尼薩耆波夜提（Nissaggiya Pacittiya）的意思是，這個敷具應當捨棄，並且要為所犯的波夜提罪（Pacittiya）進行懺悔。
在此戒中，觸犯的情況是：如果比丘用天然黑羺羊毛，挑選、撕開、儲存布料來製作敷具，即犯尼薩耆波夜提罪。如果用藍染、泥染、木皮染的羊毛，挑選、撕開、儲存布料來製作敷具，都犯尼薩耆波夜提罪。
如果比丘用黑羺羊毛、黑羺羊毛線、黑羺羊毛氈，挑選、撕開、儲存布料來製作敷具，都犯尼薩耆波夜提罪。
不觸犯的情況是：如果是為佛塔製作、為僧團製作，或者得到的是已經制作完成的敷具，就不算觸犯。（十二事完）
佛陀住在王舍城（Rajagrha）。當時，六群比丘心想：『佛陀制定戒律，不允許用純黑羺羊毛製作敷具。我們現在可以用少量白色羺羊毛摻雜黑色羺羊毛來製作敷具。』僧團中有一位少欲知足、奉行頭陀行的比丘，聽到這件事後心生不悅，種種呵責：『怎麼能稱為比丘，佛陀不允許用純黑羺羊毛製作敷具，你們就用少量白色羺羊毛摻雜製作敷具？』種種因
【English Translation】 English version: At that time, there was a Bhikkhu (monk) in the Sangha (community) who was content with little, practiced Dhuta (ascetic practices), and upon hearing this matter, felt displeased and reported it in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and knowing what the group of six Bhikkhus had done, still deliberately asked: 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them with various reasons: 'How can you be called Bhikkhus, yet make new coverings with pure black sheep's wool? In this country, black sheep's wool is expensive, yarn is expensive, felt is expensive, and you still choose, tear, and store cloth, which is troublesome and hinders meditation, scripture reading, and the practice of the path.' After rebuking them with various reasons, the Buddha told the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If any Bhikkhu makes a new covering with pure black sheep's wool, he should relinquish this covering and confess the Pacittiya (expiation) offense.'
There are four types of black sheep's wool: namely, naturally black, indigo-dyed black, mud-dyed black, and bark-dyed black. These are the four types of black wool.
Nissaggiya Pacittiya means that this covering should be relinquished, and one should confess the Pacittiya offense committed.
In this precept, the offense is: if a Bhikkhu uses naturally black sheep's wool, choosing, tearing, and storing cloth to make a covering, he commits the Nissaggiya Pacittiya offense. If he uses indigo-dyed, mud-dyed, or bark-dyed wool, choosing, tearing, and storing cloth to make a covering, he commits the Nissaggiya Pacittiya offense.
If a Bhikkhu uses black sheep's wool, black sheep's wool yarn, or black sheep's wool felt, choosing, tearing, and storing cloth to make a covering, he commits the Nissaggiya Pacittiya offense.
The non-offense is: if it is made for a Stupa (relic mound), made for the Sangha, or if what is obtained is already a finished covering, then it is not an offense. (End of twelve matters)
The Buddha was residing in Rajagrha (city). At that time, the group of six Bhikkhus thought: 'The Buddha has established a precept, not allowing the making of coverings with pure black sheep's wool. Now we can make coverings by mixing a small amount of white sheep's wool with black sheep's wool.' There was a Bhikkhu in the Sangha who was content with little, practiced Dhuta, and upon hearing this matter, felt displeased and rebuked them in various ways: 'How can you be called Bhikkhus, when the Buddha does not allow the making of coverings with pure black sheep's wool, and you mix a small amount of white sheep's wool to make coverings?' Various reasons
緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，作是念：『佛不聽純黑羺羊毛作敷具。』便以少白羺羊毛雜作敷具？」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘作敷具，應用二分黑、第三分白、第四分下。若比丘不用二分黑、第三分白、第四分下作敷具者，尼薩耆波夜提。」
黑者，有四種：生黑、藍染黑、泥染黑、木皮染黑。
白者，謂脊毛、脅毛、項毛。
下者，謂頭毛、腹毛、腳毛。若作四十波羅敷具者，應用二十波羅純黑羺羊毛、十波羅白羺羊毛、十波羅下羊毛。
尼薩耆波夜提者，是敷具應舍，波夜提罪應悔過。
是中犯者，若比丘取黑羺羊毛，過二十波羅，乃至一兩作敷具，得尼薩耆波夜提。若取白羺羊毛，過十波羅，乃至一兩作敷具，得突吉羅。若取下羊毛減十波羅，乃至一兩作敷具，得尼薩耆波夜提。
不犯者，若取下羊毛多、若純用下羊毛者，不犯。(一波羅者，此四兩也。十三事竟)
佛在王舍城。爾時六群比丘，多作敷具畜，言：「此敷具太厚、此敷具太薄、此太輕、此太重、此太大、此太小、此穿壞、此緣破、
【現代漢語翻譯】 現代漢語譯本： 緣呵已（Yuan He Yi，人名），向佛陀詳細陳述此事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘（Liu Qun Biqiu，指六個行為不端的比丘）：「你們真的做了這件事嗎？」他們回答說：「確實做了，世尊！」佛陀用各種因緣呵斥他們：「怎麼能稱為比丘，卻這樣想：『佛陀不允許用純黑色的羺羊毛製作坐具。』就用少量白色羺羊毛摻雜著製作坐具？」佛陀用各種因緣呵斥之後，告訴眾比丘：「爲了十種利益，我與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘製作坐具，應該用二分黑色、三分白色、四分下等羊毛。如果比丘不用二分黑色、三分白色、四分下等羊毛製作坐具，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。」
黑色羊毛有四種：天然黑、靛藍染黑、泥土染黑、樹皮染黑。
白色羊毛，指的是脊背上的毛、脅部的毛、頸部的毛。
下等羊毛，指的是頭上的毛、腹部的毛、腳上的毛。如果製作四十波羅（Bala，重量單位）的坐具，應該用二十波羅純黑色羺羊毛、十波羅白色羺羊毛、十波羅下等羊毛。
尼薩耆波夜提（Nissaggiya Pacittiya），指的是這個坐具應該捨棄，犯了波夜提（Pacittiya，單墮）罪應該懺悔。
在這條戒律中，觸犯的情況是：如果比丘取用黑色羺羊毛，超過二十波羅，哪怕只多一兩製作坐具，就犯了尼薩耆波夜提（Nissaggiya Pacittiya）。如果取用白色羺羊毛，超過十波羅，哪怕只多一兩製作坐具，就犯了突吉羅（Dukkata，惡作罪）。如果取用下等羊毛少於十波羅，哪怕只少一兩製作坐具，就犯了尼薩耆波夜提（Nissaggiya Pacittiya）。
不觸犯的情況是：如果取用下等羊毛多，或者純粹使用下等羊毛，就不犯戒。（一波羅等於四兩。十三事完畢）
佛陀在王舍城（Rajagaha）。當時，六群比丘（Liu Qun Biqiu）製作了很多坐具並儲存起來，還說：「這個坐具太厚了、這個坐具太薄了、這個太輕了、這個太重了、這個太大了、這個太小了、這個穿破了、這個邊緣破了……」
【English Translation】 English version: Then Yuan He Yi (name of a person) extensively explained the matter to the Buddha. Because of this, the Buddha gathered the Bhikkhu Sangha (community of monks), and knowingly asked the six-group Bhikkhus (Liu Qun Biqiu, referring to six misbehaving monks): 'Did you really do this?' They replied, 'Indeed, we did, O Blessed One!' The Buddha rebuked them with various reasons, saying, 'How can you be called Bhikkhus, yet think like this: 'The Buddha does not allow the use of pure black ram's wool for making sitting cloths.' And then mix in a small amount of white ram's wool to make sitting cloths?' After rebuking them with various reasons, the Buddha told the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu makes a sitting cloth, he should use two parts black, three parts white, and four parts inferior wool. If a Bhikkhu does not use two parts black, three parts white, and four parts inferior wool to make a sitting cloth, he commits a Nissaggiya Pacittiya (offense entailing forfeiture).'
There are four types of black wool: naturally black, indigo-dyed black, mud-dyed black, and bark-dyed black.
White wool refers to the wool from the back, flanks, and neck.
Inferior wool refers to the wool from the head, belly, and feet. If making a sitting cloth of forty Balas (Bala, a unit of weight), one should use twenty Balas of pure black ram's wool, ten Balas of white ram's wool, and ten Balas of inferior wool.
Nissaggiya Pacittiya (offense entailing forfeiture) means that the sitting cloth should be forfeited, and the Pacittiya (expiation) offense should be confessed.
In this precept, the offense occurs if a Bhikkhu takes black ram's wool, exceeding twenty Balas, even by just one ounce, to make a sitting cloth, he commits a Nissaggiya Pacittiya (offense entailing forfeiture). If he takes white ram's wool, exceeding ten Balas, even by just one ounce, to make a sitting cloth, he commits a Dukkata (wrongdoing). If he takes inferior wool, less than ten Balas, even by just one ounce, to make a sitting cloth, he commits a Nissaggiya Pacittiya (offense entailing forfeiture).
The non-offense occurs if he takes more inferior wool, or uses purely inferior wool, he does not commit an offense. (One Bala equals four ounces. The thirteenth matter is concluded.)
The Buddha was in Rajagaha (Wangshecheng). At that time, the six-group Bhikkhus (Liu Qun Biqiu) made many sitting cloths and stored them, saying, 'This sitting cloth is too thick, this sitting cloth is too thin, this is too light, this is too heavy, this is too big, this is too small, this is torn, this edge is broken...'
此敷具舉畜朽壞不用。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，多作敷具畜，言：『此太厚、此太薄、此太輕、此太重、此太大、此太小、此穿壞、此緣破、此敷具舉畜腐壞不用。』」種種呵已向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，多作敷具畜，言：『此太厚、此太薄、此太輕、此太重、此太大、此太小、此穿壞、此緣破、此敷具舉畜腐壞不用。』」佛種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘欲作新敷具，故敷具必令滿六年畜。若比丘減六年，若舍故敷具、若不捨，更作敷具，除僧羯磨者，尼薩耆波夜提。」
僧羯磨者，若比丘故敷具，若太厚、若太薄、若太輕、若太重、若太大、若太小、若穿壞、若緣破，欲作新敷具者，是比丘一心和合僧，從坐起偏袒右肩，脫革屣胡跪合掌，作是言：「我某甲比丘，故敷具若太厚、若太薄、若太輕、若太重、若太大、若太小、若穿壞、若緣破，欲作新敷具。我從僧乞作新敷具。」第二、第三亦如是乞。爾時僧應籌量，若言「太厚」而實不厚，不應羯磨。若言「太薄」而實不薄，若言「太重」而
【現代漢語翻譯】 現代漢語譯本： 『這個坐具已經陳舊損壞，不能再用了。』寺廟裡有些少欲知足、奉行頭陀行的比丘，聽到這件事後非常不高興，用各種理由責備他們：『怎麼能叫比丘呢？做了這麼多坐具，還嫌棄這個太厚、那個太薄、這個太輕、那個太重、這個太大、那個太小、這個破了、那個邊壞了，說這些坐具陳舊損壞，不能再用了！』他們用各種理由責備之後，將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種理由責備六群比丘：『怎麼能叫比丘呢？做了這麼多坐具，還嫌棄這個太厚、那個太薄、這個太輕、那個太重、這個太大、那個太小、這個破了、那個邊壞了，說這些坐具陳舊損壞，不能再用了！』佛陀用各種理由責備之後，告訴眾比丘：『爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘想要製作新的坐具，必須讓舊的坐具至少使用滿六年。如果比丘使用不滿六年，無論是捨棄舊的坐具還是不捨棄，又製作新的坐具，除非經過僧團羯磨（Saṃgha-karma，僧團的儀式），否則就犯了尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』
僧團羯磨是這樣的：如果比丘的舊坐具太厚、太薄、太輕、太重、太大、太小、破了或者邊壞了，想要製作新的坐具，這位比丘應當一心和合僧團，從座位上站起來，袒露右肩，脫掉鞋子，胡跪合掌，這樣說：『我某甲比丘，舊的坐具太厚、太薄、太輕、太重、太大、太小、破了或者邊壞了，想要製作新的坐具。我向僧團請求製作新的坐具。』第二次、第三次也像這樣請求。這時，僧團應當衡量，如果說『太厚』但實際上並不厚，就不應該進行羯磨。如果說『太薄』但實際上並不薄，如果說『太重』而
【English Translation】 English version: 『This sitting cloth is old and damaged and cannot be used.』 Among the monks, there were some who were of few desires, content, and practiced Dhutanga (ascetic practices), upon hearing this matter, they were very displeased and rebuked them with various reasons: 『How can you be called monks? You make so many sitting cloths, and still complain that this one is too thick, that one is too thin, this one is too light, that one is too heavy, this one is too big, that one is too small, this one is torn, that one has a broken edge, saying that these sitting cloths are old and damaged and cannot be used!』 After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (monastic community) of monks, and knowingly asked the Group of Six monks: 『Did you really do this?』 They replied: 『Indeed, we did, O Blessed One!』 The Buddha rebuked the Group of Six monks with various reasons: 『How can you be called monks? You make so many sitting cloths, and still complain that this one is too thick, that one is too thin, this one is too light, that one is too heavy, this one is too big, that one is too small, this one is torn, that one has a broken edge, saying that these sitting cloths are old and damaged and cannot be used!』 After rebuking them with various reasons, the Buddha told the monks: 『For ten benefits, I will establish a precept for the monks. From now on, this precept should be recited as follows: If a monk wants to make a new sitting cloth, the old sitting cloth must be used for at least six years. If a monk uses it for less than six years, whether he discards the old sitting cloth or not, and makes a new sitting cloth, unless it is done through a Sangha-kamma (Saṃgha-karma, a formal act of the Sangha), it is a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense entailing forfeiture).』
The Sangha-kamma is as follows: If a monk's old sitting cloth is too thick, too thin, too light, too heavy, too big, too small, torn, or has a broken edge, and he wants to make a new sitting cloth, this monk should, with a unified mind, approach the Sangha, rise from his seat, expose his right shoulder, remove his sandals, kneel down on his heels, and join his palms, saying: 『I, the monk named so-and-so, my old sitting cloth is too thick, too thin, too light, too heavy, too big, too small, torn, or has a broken edge, and I want to make a new sitting cloth. I request the Sangha to allow me to make a new sitting cloth.』 The second and third time, he should also request in the same way. At this time, the Sangha should consider, if it is said to be 『too thick』 but is actually not thick, the Kamma should not be performed. If it is said to be 『too thin』 but is actually not thin, if it is said to be 『too heavy』 but
實不重，若言「太輕」而實不輕，若言「太大」而實不大，若言「太小」而實不小，若言「穿壞」而實不穿壞，若言「緣破」而實不破，不應作羯磨。若穿壞可還割補者，不應作羯磨。若緣破可還褶縫者，亦不應作羯磨。若言「太厚」實厚，應作羯磨。若言「太薄」實薄，若言「大重」實重，若言「大輕」實輕，若言「太大」實大，若言「太小」實小，若言「穿壞」而實穿壞，若言「不可割補」而實不可割補，若言「緣破」實破不可褶縫者，應作羯磨。是中一比丘，應僧中唱言：「大德僧聽！是某甲比丘敷具，若太厚、若太薄、若太輕、若太重、若太大、若太小、若穿壞不可割補、若緣破不可褶縫，今從僧乞作新敷具羯磨。若僧時到僧忍聽，與某甲比丘作新敷具羯磨。白如是。」如是白二羯磨。「僧與某甲比丘作新敷具羯磨竟，僧忍，默然故，是事如是持！」是名僧羯磨。
是中犯者，若比丘隨何歲作敷具，即是歲更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。若隨何歲作敷具，若至二歲、三、四、五、六歲，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。若比丘隨何歲作敷具，即是歲舍故敷具，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。若隨何歲作敷具，若至二、三、四、五、六歲，舍故敷
【現代漢語翻譯】 現代漢語譯本： 如果實際不重，卻說『太輕』但實際不輕；如果說『太大』但實際不大；如果說『太小』但實際不小；如果說『穿壞』但實際沒壞；如果說『邊破』但實際沒破，不應該做羯磨（Karma，佛教術語，指行動、業力）。如果穿壞了可以割補的，不應該做羯磨。如果邊破了可以褶縫的，也不應該做羯磨。如果說『太厚』實際也厚，應該做羯磨。如果說『太薄』實際也薄；如果說『太重』實際也重；如果說『太輕』實際也輕；如果說『太大』實際也大；如果說『太小』實際也小；如果說『穿壞』實際也穿壞了；如果說『不可割補』實際也無法割補；如果說『邊破』實際也破了無法褶縫，應該做羯磨。這裡面一位比丘，應該在僧團中唱言：『大德僧聽！這位某甲比丘的敷具（seat cover，坐具），如果太厚、如果太薄、如果太輕、如果太重、如果太大、如果太小、如果穿壞了無法割補、如果邊破了無法褶縫，現在向僧團請求做新的敷具羯磨。如果僧團時間到了，僧團允許，就為某甲比丘做新的敷具羯磨。白如是。』這樣白兩次羯磨。『僧團為某甲比丘做新的敷具羯磨完畢，僧團允許，默然，這件事就這樣成立！』這叫做僧羯磨。 這裡面犯戒的情況是，如果比丘在哪一年做了敷具，就在同一年又做新的敷具，如果做了，犯突吉羅（Dukkata，輕罪）；做完后，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。如果在某一年做了敷具，如果到了第二年、第三年、第四年、第五年、第六年，又做新的敷具，如果做了，犯突吉羅；做完后，犯尼薩耆波夜提。如果比丘在哪一年做了敷具，就在同一年捨棄舊的敷具，又做新的敷具，如果做了，犯突吉羅；做完后，犯尼薩耆波夜提。如果在某一年做了敷具，如果到了第二年、第三年、第四年、第五年、第六年，捨棄舊的敷
【English Translation】 English version: If it is not actually heavy, but it is said to be 'too light' when it is not light; if it is said to be 'too big' when it is not big; if it is said to be 'too small' when it is not small; if it is said to be 'worn out' when it is not worn out; if it is said to be 'edge broken' when it is not broken, a Karma (Karma, Buddhist term referring to action, deed, or volitional activity) should not be performed. If it is worn out but can be patched, a Karma should not be performed. If the edge is broken but can be hemmed, a Karma should also not be performed. If it is said to be 'too thick' and it is actually thick, a Karma should be performed. If it is said to be 'too thin' and it is actually thin; if it is said to be 'too heavy' and it is actually heavy; if it is said to be 'too light' and it is actually light; if it is said to be 'too big' and it is actually big; if it is said to be 'too small' and it is actually small; if it is said to be 'worn out' and it is actually worn out; if it is said to be 'cannot be patched' and it actually cannot be patched; if it is said to be 'edge broken' and it is actually broken and cannot be hemmed, a Karma should be performed. Here, a Bhikkhu (Bhikkhu, Buddhist monk) should announce in the Sangha (Sangha, Buddhist monastic community): 'Venerable Sangha, listen! This seat cover (seat cover, sitting cloth) of Bhikkhu so-and-so, if it is too thick, too thin, too light, too heavy, too big, too small, worn out and cannot be patched, or edge broken and cannot be hemmed, now requests from the Sangha to perform a Karma for a new seat cover. If the Sangha is ready and agrees, perform a Karma for a new seat cover for Bhikkhu so-and-so. Announce thus.' Announce the Karma twice in this way. 'The Sangha has completed the Karma for a new seat cover for Bhikkhu so-and-so, the Sangha agrees, and remains silent, so this matter is established!' This is called Sangha Karma. Here, the offenses are: if a Bhikkhu makes a seat cover in any year, and in the same year makes a new seat cover, if he does so, he commits a Dukkata (Dukkata, minor offense); after completing it, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, offense entailing forfeiture). If he makes a seat cover in any year, and after two, three, four, five, or six years, makes a new seat cover, if he does so, he commits a Dukkata; after completing it, he commits a Nissaggiya Pacittiya. If a Bhikkhu makes a seat cover in any year, and in the same year discards the old seat cover and makes a new seat cover, if he does so, he commits a Dukkata; after completing it, he commits a Nissaggiya Pacittiya. If he makes a seat cover in any year, and after two, three, four, five, or six years, discards the old seat
具，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。
若比丘隨何歲作新敷具，即是歲不捨故敷具，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。若隨何歲作新敷具，若至二、三、四、五、六歲，不捨故敷具，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。
若比丘隨何歲作敷具，即是歲若舍故敷具，若不捨，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。若隨何歲作敷具，若至二歲、三、四、五、六歲，若舍故敷具、若不捨，更作新敷具，若作，突吉羅；作竟，尼薩耆波夜提。
若比丘隨何歲作敷具，即是歲更欲作新敷具時，得突吉羅；作竟，尼薩耆波逸提。若隨何歲作敷具，若至二、三、四、五、六歲，若欲作新敷具時，皆突吉羅；作竟，尼薩耆波逸提。
若比丘隨何歲作敷具，即是歲更作新敷具，未成而置，至第二歲當作竟，是比丘初作敷具時，得突吉羅；作竟，尼薩耆波夜提。若隨何歲作敷具，若至二歲、三、四、五、六歲，更作新敷具，未成而置，至第七歲當作竟，初作時，突吉羅；作竟，無犯。
若比丘如先所作敷具，應與人、若作凈。若比丘六歲內，故敷具若舍、若不捨，更作新敷具，尼薩耆波夜提。(十四事竟)
佛在舍衛國。爾時有一居
【現代漢語翻譯】 現代漢語譯本： 如果比丘製作新的鋪具，當年沒有捨棄舊的鋪具，又製作新的鋪具，如果製作，犯突吉羅（Dukkata，一種輕罪）；製作完成，犯尼薩耆波逸提（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。 如果比丘在任何一年製作新的鋪具，當年沒有捨棄舊的鋪具，又製作新的鋪具，如果製作，犯突吉羅；製作完成，犯尼薩耆波逸提。如果在任何一年製作新的鋪具，如果過了二、三、四、五、六年，沒有捨棄舊的鋪具，又製作新的鋪具，如果製作，犯突吉羅；製作完成，犯尼薩耆波逸提。 如果比丘在任何一年製作鋪具，當年捨棄了舊的鋪具，或者沒有捨棄，又製作新的鋪具，如果製作，犯突吉羅；製作完成，犯尼薩耆波逸提。如果在任何一年製作鋪具，如果過了二年、三年、四年、五年、六年，如果捨棄了舊的鋪具、或者沒有捨棄，又製作新的鋪具，如果製作，犯突吉羅；製作完成，犯尼薩耆波逸提。 如果比丘在任何一年製作鋪具，當年想要製作新的鋪具時，犯突吉羅；製作完成，犯尼薩耆波逸提。如果在任何一年製作鋪具，如果過了二、三、四、五、六年，如果想要製作新的鋪具時，都犯突吉羅；製作完成，犯尼薩耆波逸提。 如果比丘在任何一年製作鋪具，當年又製作新的鋪具，沒有完成而放置，到第二年才製作完成，這位比丘最初製作鋪具時，犯突吉羅；製作完成，犯尼薩耆波逸提。如果在任何一年製作鋪具，如果過了二年、三年、四年、五年、六年，又製作新的鋪具，沒有完成而放置，到第七年才製作完成，最初製作時，犯突吉羅；製作完成，沒有犯戒。 如果比丘像先前所製作的鋪具一樣，應該送給別人，或者做成凈物（允許使用的物品）。如果比丘在六年內，舊的鋪具如果捨棄、或者沒有捨棄，又製作新的鋪具，犯尼薩耆波逸提。(十四事完) 佛陀在舍衛國（Savatthi）。當時有一位居士（householder）……
【English Translation】 English version: If a bhikkhu (monk) makes a new spread, and in that year does not relinquish the old spread, and makes a new spread, if he makes it, there is an offense of dukkata (wrongdoing); having completed it, there is an offense of nissaggiya pacittiya (an offense requiring forfeiture and confession). If a bhikkhu makes a new spread in any year, and in that year does not relinquish the old spread, and makes a new spread, if he makes it, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If he makes a new spread in any year, and if two, three, four, five, or six years pass, he does not relinquish the old spread, and makes a new spread, if he makes it, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If a bhikkhu makes a spread in any year, and in that year relinquishes the old spread, or does not relinquish it, and makes a new spread, if he makes it, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If he makes a spread in any year, and if two, three, four, five, or six years pass, if he relinquishes the old spread, or does not relinquish it, and makes a new spread, if he makes it, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If a bhikkhu makes a spread in any year, and in that year desires to make a new spread, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If he makes a spread in any year, and if two, three, four, five, or six years pass, if he desires to make a new spread, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If a bhikkhu makes a spread in any year, and in that year makes a new spread, but does not complete it and puts it aside, and completes it in the second year, when this bhikkhu first makes the spread, there is an offense of dukkata; having completed it, there is an offense of nissaggiya pacittiya. If he makes a spread in any year, and if two, three, four, five, or six years pass, and makes a new spread, but does not complete it and puts it aside, and completes it in the seventh year, when he first makes it, there is an offense of dukkata; having completed it, there is no offense. If a bhikkhu makes a spread like the one previously made, it should be given to someone, or made allowable (suitable for use). If a bhikkhu within six years, whether the old spread is relinquished or not, makes a new spread, there is an offense of nissaggiya pacittiya. (End of the fourteenth matter) The Buddha was in Savatthi (舍衛國). At that time, there was a householder (居士)...
士，請佛及僧明日食，佛默然受請。居士知佛受已，從坐起，頭面禮佛足右繞而去。還歸，竟夜具諸凈潔多美飲食，辦已晨朝敷坐，具遣使白佛：「時到，食具已辦，唯佛知時。」諸比丘僧往居士舍，佛自房住迎食分。諸佛常法，若眾僧受請去，佛持戶鑰從房至房，觀諸房舍。是時諸比丘入居士舍已，佛持戶鑰從房至房遍觀諸房，開一房戶見有舍敷具滿是房中衣架垂曲，見已作是念：「多有是舍敷具不復用，諸婆羅門居士，干竭血肉佈施作福，若比丘少取者善。以何因緣使諸比丘用是故敷具，令諸施主佈施得福？」復作是念：「我今聽諸比丘，作新坐具敷具，用是故敷具作周匝一修伽陀磔手，壞色故。以是因緣得用故敷具，諸施主得福。」佛作是念已，閉戶下橝，還自房坐本處。爾時居士見眾僧坐竟，自手行水，以凈潔多美飲食自恣飽滿已，居士知僧洗手攝缽竟，取一小床在僧前坐，欲聽說法。上座說法已起去，余比丘隨次第去，還詣佛所頭面禮足一面坐。諸佛常法，比丘僧食還，如是勞問：「諸比丘飲食多美，僧滿足不？」即以如是問訊：「諸比丘滿足不？」諸比丘言：「世尊！飲食多美，眾僧滿足。」佛語諸比丘：「汝等眾僧入居士舍已，我持戶鑰遍觀諸房，開一房戶見有舍敷具，滿是房中衣架垂曲。見已作是念
【現代漢語翻譯】 現代漢語譯本： 一位居士（在家信徒）邀請佛陀和僧眾第二天去他家應供。佛陀默然接受了邀請。居士知道佛陀已經應允，便從座位起身，以頭面禮拜佛足，然後右繞佛陀離去。他回家后，整夜準備各種乾淨、精美的飲食。準備完畢后，清晨便鋪設座位，並派使者稟告佛陀：『時間已到，齋飯已經準備好，請佛陀知時。』 眾比丘僧前往居士的住所，佛陀則從自己的住所出來，準備去應供。諸佛通常的做法是，如果僧眾接受邀請外出，佛陀會拿著門鑰匙，從一間房到另一間房，視察各個房舍。 當時，眾比丘已經進入居士的住所。佛陀拿著門鑰匙，從一間房到另一間房，仔細視察各個房舍。他打開一間房門，看見裡面堆滿了舊的坐具和臥具，房間里的衣架都彎曲了。看到這些，佛陀心想：『有這麼多的舊坐具和臥具不再使用。那些婆羅門（古印度祭司）和居士，耗盡血汗佈施供養，是爲了積攢福德。如果比丘們能少量使用這些舊物，那就太好了。』 『用什麼方法才能讓比丘們使用這些舊坐具和臥具，從而讓施主們佈施獲得福德呢？』佛陀又想：『我現在允許比丘們，製作新的坐具和臥具時，用這些舊坐具和臥具在周圍縫製一修伽陀磔手（約四指寬）的邊，用壞色（非鮮艷的顏色）的布料。』這樣，就可以因為這個緣故而使用舊的坐具和臥具，施主們也能因此獲得福德。 佛陀這樣思慮完畢，便關上房門，放下門閂，回到自己的房間，坐在原來的地方。 這時，居士看見眾僧已經坐定，便親自為他們行水（供水洗手），用乾淨、精美的飲食，讓他們隨意飽餐。居士知道僧眾已經洗手完畢，收起缽具，便取來一張小床，在僧眾面前坐下，想要聽佛說法。上座（資歷高的比丘）說法完畢後起身離去，其餘比丘也依次離去，回到佛陀的住所，以頭面禮拜佛足，然後在一旁坐下。 諸佛通常的做法是，比丘僧用齋回來后，會這樣慰問：『諸位比丘飲食是否豐盛美味？僧眾是否感到滿足？』佛陀也這樣問訊：『諸位比丘滿足了嗎？』 諸比丘回答說：『世尊！飲食豐盛美味，眾僧感到滿足。』 佛陀對比丘們說：『你們眾僧進入居士的住所后，我拿著門鑰匙，仔細視察各個房舍。我打開一間房門，看見裡面堆滿了舊的坐具和臥具，房間里的衣架都彎曲了。看到這些，我心想……』
【English Translation】 English version: A householder (a lay devotee) invited the Buddha and the Sangha (monastic community) to his home for a meal the next day. The Buddha silently accepted the invitation. Knowing that the Buddha had accepted, the householder rose from his seat, bowed to the Buddha's feet with his head and face, circumambulated him to the right, and departed. Returning home, he spent the entire night preparing various clean and exquisite foods. Once prepared, he arranged the seats in the morning and sent a messenger to inform the Buddha: 'The time has come, the meal is ready, may the Buddha know the time.' The Bhikkhu Sangha (community of monks) went to the householder's residence, while the Buddha came out from his own dwelling, preparing to receive his share of the meal. It is the usual practice of all Buddhas that if the Sangha accepts an invitation to go out, the Buddha takes the door key and inspects each dwelling, going from room to room. At that time, the Bhikkhus had already entered the householder's residence. The Buddha, holding the door key, carefully inspected each dwelling, going from room to room. He opened the door of one room and saw that it was filled with old sitting and sleeping mats, and the clothes racks in the room were bent. Seeing this, the Buddha thought: 'There are so many old sitting and sleeping mats that are no longer used. Those Brahmins (ancient Indian priests) and householders, exhausting their blood and sweat in offering alms, do so to accumulate merit. It would be good if the Bhikkhus could use these old items sparingly.' 'What method can be used to allow the Bhikkhus to use these old sitting and sleeping mats, so that the donors can gain merit from their offerings?' The Buddha further thought: 'I will now allow the Bhikkhus, when making new sitting and sleeping mats, to sew a Sugatavidatthi (about four fingers wide) border around them using these old sitting and sleeping mats, using cloth of a faded color (non-vibrant color).』 In this way, the old sitting and sleeping mats can be used for this reason, and the donors can also gain merit. Having contemplated this, the Buddha closed the door, lowered the latch, and returned to his own room, sitting in his original place. At this time, the householder saw that the Sangha had already taken their seats, so he personally provided them with water (for washing hands), and allowed them to freely partake of the clean and exquisite food until they were full. Knowing that the Sangha had finished washing their hands and putting away their bowls, the householder brought a small stool and sat in front of the Sangha, wanting to listen to the Buddha's teachings. After the most senior Bhikkhu (the one with the highest seniority) finished speaking, he rose and departed, and the remaining Bhikkhus also departed in order, returning to the Buddha's residence, bowing to the Buddha's feet with their heads and faces, and then sitting to one side. It is the usual practice of all Buddhas that after the Bhikkhu Sangha returns from a meal, they are greeted with the inquiry: 'Was the food plentiful and delicious? Did the Sangha feel satisfied?' The Buddha also inquired in this way: 'Are you Bhikkhus satisfied?' The Bhikkhus replied: 'Venerable One! The food was plentiful and delicious, and the Sangha felt satisfied.' The Buddha said to the Bhikkhus: 'After you Bhikkhu Sangha entered the householder's residence, I took the door key and carefully inspected each dwelling. I opened the door of one room and saw that it was filled with old sitting and sleeping mats, and the clothes racks in the room were bent. Seeing this, I thought...'
：『多有是舍敷具不復用，諸施主幹竭血肉佈施作福，若比丘少取者善。云何使諸比丘用是故敷具，令諸施主佈施得福？』復作是念：『我當聽諸比丘，作新敷具坐具，用故敷具周匝一修伽陀磔手，為壞色故。以是因緣得用故敷具，施主得福。』」佛以是事集比丘僧，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘作新敷具坐具，應用故敷具周匝一修伽陀磔手，壞色故。若比丘作新敷具坐具，不用故敷具周匝一修伽陀磔手壞色，為好故，尼薩耆波夜提。」
尼薩耆波夜提者，是敷具坐具應舍，波夜提罪應悔過。
是中犯者，若比丘欲作新敷具坐具，應取故敷具周匝一修伽陀磔手，壞色故。若取作者善，若不取作，尼薩耆波夜提。若減取作乃至半寸，突吉羅。若取過一修伽陀磔手作，不犯。若以故敷具，遍著新敷具坐具上，不犯。(十五事竟)
佛在舍衛國。爾時諸比丘共估客遊行憍薩羅國向舍衛國。諸估客滿車載羺羊毛，到險道中，一估客車軸折，牛腳傷破。是估客語諸伴言：「汝等各各為我少多載是羊毛，勿令都失。」諸估客言：「我等車各自滿重，若為汝載者，亦當俱失。」諸估客悉皆捨去。是估客在一面立，愁憂守是車物。諸比丘隨後來，以二因緣故：一者為塵坌身，二者不
【現代漢語翻譯】 現代漢語譯本：『很多時候，施捨的鋪蓋坐具都沒有再被使用，各位施主耗盡血肉佈施來求福，如果比丘們能少量取用是最好的。要如何做才能讓比丘們使用這些舊的鋪蓋坐具，讓施主們的佈施能得到福報呢？』他於是這樣想：『我應當允許比丘們製作新的鋪蓋坐具時，用舊的鋪蓋坐具在周圍縫上一修伽陀磔手（Sugata-vidasti，佛陀一拃長的距離）的布，爲了破壞其原有的顏色。通過這種方式，他們就可以使用舊的鋪蓋坐具，而施主也能得到福報。』」佛陀因為這件事召集了比丘僧團，告訴各位比丘：『因為這十種利益的緣故，我與比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘製作新的鋪蓋坐具，應當使用舊的鋪蓋坐具在周圍縫上一修伽陀磔手的布，爲了破壞其原有的顏色。如果比丘製作新的鋪蓋坐具，沒有使用舊的鋪蓋坐具在周圍縫上一修伽陀磔手的布來破壞顏色，而是爲了美觀，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』
觸犯尼薩耆波夜提罪，意味著這個鋪蓋坐具應當被捨棄，並且要對所犯的波夜提（Pacittiya，墮罪）罪進行懺悔。
在這條戒律中，觸犯的情況是：如果比丘想要製作新的鋪蓋坐具，應當取用舊的鋪蓋坐具在周圍縫上一修伽陀磔手的布，爲了破壞其原有的顏色。如果取用並製作是好的，如果不取用就製作，就觸犯尼薩耆波夜提罪。如果減少取用，甚至只取用一半的長度，則觸犯突吉羅（Dukkata，惡作罪）。如果取用超過一修伽陀磔手的長度來製作，則不犯戒。如果用舊的鋪蓋坐具完全覆蓋在新鋪蓋坐具的上面，也不犯戒。（十五事完）
佛陀在舍衛國（Savatthi）。當時，一些比丘與客商一起從憍薩羅國（Kosala）前往舍衛國。這些客商的車上裝滿了羺羊毛，在到達險峻的道路時，一個客商的車軸斷裂，牛的腳也受傷了。這個客商對他的同伴們說：『你們每個人都為我稍微分擔一些羊毛，不要讓這些東西都損失了。』其他的客商說：『我們的車都已經裝滿了，如果再為你分擔，我們也會一起損失的。』其他的客商都捨棄他離開了。這個客商獨自站在一旁，憂愁地守護著他的貨物。這些比丘隨後趕來，因為兩個原因：一是避免塵土弄髒身體，二是
【English Translation】 English version: 'Often, the bedding and seating cloths that are donated are no longer used. Donors exhaust their flesh and blood to make offerings for merit. It would be best if the monks could use them sparingly. How can we ensure that the monks use these old bedding and seating cloths so that the donors can receive merit from their offerings?' He then thought: 'I should allow the monks to use old bedding and seating cloths when making new ones, by attaching a Sugata-vidasti (the span of the Buddha's hand) of the old cloth around the new one, to spoil its original color. In this way, they can use the old bedding and seating cloths, and the donors will receive merit.' The Buddha, because of this matter, assembled the community of monks and said to them: 'For these ten benefits, I establish a rule for the monks. From now on, this rule should be stated as follows: If a monk makes new bedding or a seating cloth, he should use old bedding or a seating cloth to attach a Sugata-vidasti of cloth around it, to spoil its original color. If a monk makes new bedding or a seating cloth without using old bedding or a seating cloth to attach a Sugata-vidasti of cloth around it to spoil the color, but does so for the sake of beauty, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).'
Committing a Nissaggiya Pacittiya offense means that the bedding or seating cloth should be forfeited, and one must confess the Pacittiya (an offense entailing expiation) offense committed.
In this rule, the offense occurs as follows: If a monk wants to make new bedding or a seating cloth, he should take old bedding or a seating cloth and attach a Sugata-vidasti of cloth around it, to spoil its original color. If he takes it and makes it, that is good. If he does not take it and makes it, he commits a Nissaggiya Pacittiya offense. If he takes less, even half an inch, he commits a Dukkata (an offense of wrong-doing). If he takes more than a Sugata-vidasti to make it, he does not commit an offense. If he completely covers the new bedding or seating cloth with the old bedding or seating cloth, he also does not commit an offense. (End of fifteen matters)
The Buddha was in Savatthi (舍衛國). At that time, some monks were traveling with merchants from Kosala (憍薩羅國) to Savatthi. The merchants' carts were full of wool. When they reached a dangerous road, one merchant's cart axle broke, and the ox's feet were injured. The merchant said to his companions: 'Each of you please carry a little of my wool, so that these things are not all lost.' The other merchants said: 'Our carts are already full and heavy. If we carry some for you, we will also lose everything.' The other merchants all abandoned him and left. The merchant stood alone on one side, worriedly guarding his goods. The monks came along later, for two reasons: one was to avoid dust getting on their bodies, and the other was not
喜聞車聲。是估客遙見諸比丘來，心喜作是念：「是羊毛必當不失，當以佈施是比丘僧。」作是念已語諸比丘：「共集一處，我以是羊毛布施眾僧。」僧即時集，居士佈施已去。諸比丘各各作分，有比丘肩上擔去、有比丘脊上負去、有比丘手持去，經大聚落中過。諸前行估客，見諸比丘持羊毛來，心生嫉妒，作是呵責言：「汝等何處買是毛來？欲何處販去？何處坐肆？是為得利？為不得利？」是中有比丘少欲知足行頭陀，聞是估客呵責心不喜，向佛廣說。佛以是事集比丘僧，知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，自擔羊毛過三由延？」佛如是種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘行道中得施羊毛，比丘須者自取持去，乃至三由延。若無人代過是擔者，尼薩耆波夜提。若二比丘得羊毛持去，得至六由延。若三比丘得至九由延，若四比丘得至十二由延，若五比丘得至十五由延。如是隨人多少，一人得至三由延。」
尼薩耆波夜提者，是羊毛應舍，波夜提罪應悔過。
是中犯者，若比丘自持羺羊毛去，過三由延，尼薩耆波夜提。若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼持去，過三由延，突吉羅。
若
【現代漢語翻譯】 現代漢語譯本： 聽到了車的聲音。原來是商人遠遠地看見了眾位比丘（bhikkhus，佛教僧侶）走來，心裡高興，這樣想道：『這些羊毛一定不會丟失了，我應當用它來佈施給這些比丘僧。』這樣想完后，就對比丘們說：『請大家聚集到一處，我用這些羊毛來佈施給眾僧。』僧眾立刻聚集起來，居士佈施完畢就離開了。比丘們各自進行分配，有的比丘用肩膀扛著走，有的比丘用脊背揹著走，有的比丘用手拿著走，經過一個大的村落。先前那些商人，看見比丘們拿著羊毛走來，心生嫉妒，就呵斥他們說：『你們從哪裡買來這些羊毛？想要到哪裡去販賣？在哪裡開設店舖？是賺了錢？還是賠了錢？』這些比丘中，有一位少欲知足、奉行頭陀（dhuta，苦行）的比丘，聽到這些商人呵斥，心中不悅，就向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知故問眾比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣來呵責他們：『怎麼能叫比丘呢，自己扛著羊毛走過三由延（yojana，古印度長度單位）？』佛陀這樣用種種因緣呵責之後，告訴眾比丘：『爲了十種利益，我與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘在行走的路上得到佈施的羊毛，需要用的比丘可以自己拿走，最多可以攜帶三由延。如果沒有人代替他拿，超過這個距離，就犯尼薩耆波夜提（nissaggiya pacittiya，捨墮罪）。如果兩個比丘得到羊毛並攜帶，可以走到六由延。如果三個比丘得到，可以走到九由延，如果四個比丘得到，可以走到十二由延，如果五個比丘得到，可以走到十五由延。像這樣根據人數的多少，一個人最多可以攜帶三由延。』 尼薩耆波夜提的意思是，這些羊毛應當捨棄，犯了波夜提罪（pacittiya，單墮罪）應當懺悔。 在這裡，觸犯這條戒律的情況是：如果比丘自己拿著粗羊毛走，超過三由延，就犯尼薩耆波夜提。如果讓比丘、比丘尼（bhikkhuni，比丘尼）、式叉摩尼（sikkhamana，學戒女）、沙彌（samanera，沙彌）、沙彌尼（samaneri，沙彌尼）拿著走，超過三由延，就犯突吉羅（dukkata，惡作罪）。 如果...
【English Translation】 English version: Hearing the sound of a cart, a merchant saw the bhikkhus (Buddhist monks) from afar and happily thought, 'This wool will surely not be lost; I should donate it to these bhikkhus.' Having thought this, he said to the bhikkhus, 'Please gather together, and I will donate this wool to the Sangha (monastic community).' The Sangha immediately gathered, and the layman made the donation and left. The bhikkhus each made their own distribution; some bhikkhus carried it on their shoulders, some carried it on their backs, and some carried it in their hands, passing through a large village. The previous merchants, seeing the bhikkhus carrying the wool, became jealous and rebuked them, saying, 'Where did you buy this wool? Where do you intend to sell it? Where will you set up shop? Are you making a profit or losing money?' Among these bhikkhus, there was one who was content with little, practicing dhuta (ascetic practices), and upon hearing the merchants' rebuke, he was displeased and told the Buddha (enlightened one) about it in detail. The Buddha, because of this matter, gathered the Sangha of bhikkhus and, knowing the situation, deliberately asked the bhikkhus, 'Did you really do this?' They replied, 'We did, World-Honored One!' The Buddha rebuked them with various reasons, saying, 'How can you be called bhikkhus, carrying wool yourselves for three yojanas (ancient Indian unit of distance)?' After rebuking them with various reasons, the Buddha told the bhikkhus, 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu obtains donated wool while traveling, the bhikkhu who needs it may take it and carry it, up to three yojanas. If no one else can carry it for him, exceeding this distance constitutes a nissaggiya pacittiya (offense requiring forfeiture and confession). If two bhikkhus obtain wool and carry it, they may go up to six yojanas. If three bhikkhus obtain it, they may go up to nine yojanas; if four bhikkhus obtain it, they may go up to twelve yojanas; if five bhikkhus obtain it, they may go up to fifteen yojanas. Thus, according to the number of people, one person may carry it up to three yojanas.' Nissaggiya pacittiya means that the wool should be forfeited, and the pacittiya (expiation) offense should be confessed. In this context, the offense occurs if a bhikkhu carries coarse wool himself, exceeding three yojanas, it is a nissaggiya pacittiya. If he causes a bhikkhu, bhikkhuni (female monastic), sikkhamana (probationary nun), samanera (male novice), or samaneri (female novice) to carry it, exceeding three yojanas, it is a dukkata (wrongdoing) offense. If...
比丘持羺羊毛，著耳上去，若著耳中、若著嚥下、若作氈、若著針線囊中持去，不犯。(十六事竟)
佛在舍衛國。爾時迦留陀夷，得先羊毛分，持詣王園比丘尼精舍，到已令諸比丘尼集一處，作是言：「能與我擘治浣染是羊毛不？」迦留陀夷有大名聞威德力勢，諸比丘尼以敬畏故不能違逆，作是言：「大德！但放地去。」迦留陀夷即留而去。諸比丘尼取羊毛擘治浣染已，染色著手。爾時摩訶波阇波提瞿曇彌比丘尼，與眾多比丘尼五百人俱，出王園精舍往詣佛所，頭面禮足一面立。是五百比丘尼亦頭面作禮一面立。佛見諸比丘尼手有染色，佛知故問瞿曇彌比丘尼言：「何故諸比丘尼手有染色？」瞿曇彌答言：「世尊！我等所求異所作異。」佛言：「瞿曇彌！云何所求異所作異？」瞿曇彌以是事向佛廣說，佛言：「汝等實所求異所作異。」佛爾時與瞿曇彌比丘尼眾說種種法，示教利喜已默然住。時瞿曇彌比丘尼眾，知佛說法已，頭面禮足右繞而去。諸比丘尼去不久，佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責迦留陀夷：「云何名比丘，使非親里比丘尼浣染擘羊毛？」如是種種呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘使非親里
【現代漢語翻譯】 現代漢語譯本 比丘如果持有羺羊毛（綿羊毛），戴在耳朵上，或者戴在耳中，或者戴在咽喉下，或者做成氈子，或者放在針線囊中攜帶，都不算犯戒。（十六事完畢）
佛陀在舍衛國。當時，迦留陀夷（一位比丘的名字）得到先分的羊毛，帶到王園比丘尼精舍（比丘尼居住的場所），到達后讓各位比丘尼聚集在一處，說道：『你們能幫我劈開、整理、洗滌、染色這些羊毛嗎？』迦留陀夷有很大的名聲、威德和勢力，各位比丘尼因為敬畏的緣故不敢違逆，說道：『大德！只管放在地上吧。』迦留陀夷就留下羊毛離開了。各位比丘尼取來羊毛，劈開、整理、洗滌、染色后，手上沾染了顏色。當時，摩訶波阇波提瞿曇彌比丘尼（佛陀的姨母，也是第一位比丘尼），與眾多的五百位比丘尼一起，從王園精舍出來前往佛陀所在的地方，頭面禮拜佛足后在一旁站立。這五百位比丘尼也頭面作禮后在一旁站立。佛陀看見各位比丘尼手上沾染了顏色，明知故問瞿曇彌比丘尼說：『為什麼各位比丘尼手上沾染了顏色？』瞿曇彌回答說：『世尊！我們所求的和所做的不一樣。』佛陀說：『瞿曇彌！怎麼會所求的和所做的不一樣呢？』瞿曇彌將這件事向佛陀詳細說明，佛陀說：『你們確實是所求的和所做的不一樣。』佛陀當時為瞿曇彌比丘尼眾宣說種種佛法，開示教導，使她們受益和歡喜后，就默然不語。當時瞿曇彌比丘尼眾，知道佛陀說法完畢后，頭面禮拜佛足，右繞佛陀后離開了。各位比丘尼離開后不久，佛陀因為這件事召集比丘僧團，明知故問迦留陀夷：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責迦留陀夷：『怎麼能稱為比丘，卻使非親屬的比丘尼洗滌和劈開羊毛呢？』這樣種種呵責后，告訴各位比丘：『因為有十種利益的緣故，為比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘使非親屬的…』
【English Translation】 English version If a Bhikkhu holds 羺羊毛 (Neyiangmao, sheep's wool), wears it on the ear, or in the ear, or below the throat, or makes felt, or carries it in a needle and thread bag, there is no offense. (The sixteen matters are completed)
The Buddha was in Shravasti (Śrāvastī). At that time, Kaludayi (Kālodāyin, a bhikkhu's name) received a share of wool and took it to the nunnery in the King's Garden. Upon arriving, he gathered the bhikkhunis (female monastic) together and said, 'Can you help me to split, prepare, wash, and dye this wool?' Kaludayi had great fame, power, and influence, and the bhikkhunis, out of respect and fear, could not refuse. They said, 'Venerable Sir, just put it on the ground.' Kaludayi left the wool and departed. The bhikkhunis took the wool, split it, prepared it, washed it, and dyed it, staining their hands in the process. At that time, Mahapajapati Gotami Bhikkhuni (Mahāpajāpatī Gotamī, Buddha's aunt and the first bhikkhuni), along with a large group of five hundred bhikkhunis, left the King's Garden nunnery and went to where the Buddha was. They bowed their heads to his feet and stood to one side. The five hundred bhikkhunis also bowed their heads and stood to one side. The Buddha saw the stains on the bhikkhunis' hands and, knowing the reason, asked Gotami Bhikkhuni, 'Why are the hands of the bhikkhunis stained?' Gotami replied, 'World Honored One, what we seek is different from what we do.' The Buddha said, 'Gotami, how is what you seek different from what you do?' Gotami explained the matter to the Buddha in detail. The Buddha said, 'Indeed, what you seek is different from what you do.' The Buddha then spoke various teachings to the Gotami Bhikkhuni Sangha (community), instructing, teaching, benefiting, and gladdening them, and then remained silent. The Gotami Bhikkhuni Sangha, knowing that the Buddha had finished speaking, bowed their heads to his feet, circumambulated the Buddha to the right, and departed. Not long after the bhikkhunis left, the Buddha gathered the Bhikkhu Sangha (community) because of this matter, and knowing the truth, asked Kaludayi, 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha rebuked Kaludayi for various reasons, saying, 'How can you be called a bhikkhu and yet have non-relative bhikkhunis wash and split wool?' After rebuking him in this way, he told the bhikkhus, 'Because of ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu causes a non-relative...'
比丘尼浣染擘羊毛者，尼薩耆波夜提。」
非親里者，親里名母姊妹女乃至七世因緣，除是名非親里。
尼薩耆波夜提者，是羊毛應舍，波夜提罪應悔過。
是中犯者，若比丘往語非親里比丘尼：「為我浣染擘羊毛。」若比丘尼為浣，比丘得尼薩耆波夜提。若染，尼薩耆波夜提。若擘，尼薩耆波夜提。若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我浣染，如擘。」若為浣，尼薩耆波夜提。若染，尼薩耆波夜提。若擘、若浣染、若浣擘、若染擘，若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我浣擘，如染。」若為浣，尼薩耆波夜提。若擘，尼薩耆波夜提。若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我染擘，如浣。」若為浣，尼薩耆波夜提。若擘，尼薩耆波夜提。若染，尼薩耆波夜提。若浣擘、若浣染、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我浣染，莫擘。」若為浣，尼薩耆波夜提。若染，尼薩耆波夜提。若擘，尼薩耆波逸提。若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我浣擘，
【現代漢語翻譯】 現代漢語譯本： 比丘（Bhikkhu，佛教僧侶）讓非親屬的比丘尼（Bhikkhuni，佛教女僧侶）洗染或梳理羊毛，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律罪名）。 這裡的『非親里』指的是母親、姐妹、女兒乃至七世姻緣之外的親屬，不屬於親屬關係。 『尼薩耆波逸提』的意思是，這些羊毛應該被捨棄，並且要對所犯的波逸提罪（Pacittiya，一種較輕的罪名）進行懺悔。 具體來說，如果比丘去告訴非親屬的比丘尼：『請你為我洗染或梳理羊毛。』如果比丘尼為他洗，比丘就觸犯尼薩耆波逸提；如果染，觸犯尼薩耆波逸提；如果梳理，觸犯尼薩耆波逸提；如果洗染、洗梳理、染梳理、洗染梳理，都觸犯尼薩耆波逸提。 如果比丘去告訴非親屬的比丘尼：『請你為我洗染，像梳理一樣。』如果為他洗，觸犯尼薩耆波逸提；如果染，觸犯尼薩耆波逸提；如果梳理、洗染、洗梳理、染梳理、洗染梳理，都觸犯尼薩耆波逸提。 如果比丘去告訴非親屬的比丘尼：『請你為我洗梳理，像染色一樣。』如果為他洗，觸犯尼薩耆波逸提；如果梳理，觸犯尼薩耆波逸提；如果洗染、洗梳理、染梳理、洗染梳理，都觸犯尼薩耆波逸提。 如果比丘去告訴非親屬的比丘尼：『請你為我染色梳理，像洗一樣。』如果為他洗，觸犯尼薩耆波逸提；如果梳理，觸犯尼薩耆波逸提；如果染色，觸犯尼薩耆波逸提；如果洗梳理、洗染、染梳理、洗染梳理，都觸犯尼薩耆波逸提。 如果比丘去告訴非親屬的比丘尼：『請你為我洗染，不要梳理。』如果為他洗，觸犯尼薩耆波逸提；如果染色，觸犯尼薩耆波逸提；如果梳理，觸犯波逸提（Pacittiya）；如果洗染、洗梳理、染梳理、洗染梳理，都觸犯尼薩耆波逸提。 如果比丘去告訴非親屬的比丘尼：『請你為我洗梳理，』
【English Translation】 English version: A Bhikkhu (Buddhist monk) who causes a Bhikkhuni (Buddhist nun) who is not a relative to wash, dye, or card wool incurs a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). 『Not a relative』 means someone who is not a mother, sister, daughter, or related within seven generations. Anyone outside of these relationships is considered 『not a relative.』 『Nissaggiya Pacittiya』 means that the wool should be forfeited, and the Pacittiya (a minor offense) should be confessed. Specifically, if a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please wash, dye, or card wool for me,』 if the Bhikkhuni washes it, the Bhikkhu incurs a Nissaggiya Pacittiya; if she dyes it, he incurs a Nissaggiya Pacittiya; if she cards it, he incurs a Nissaggiya Pacittiya; if she washes and dyes, washes and cards, dyes and cards, or washes, dyes, and cards, he incurs a Nissaggiya Pacittiya in each case. If a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please wash and dye for me, like carding,』 if she washes it, he incurs a Nissaggiya Pacittiya; if she dyes it, he incurs a Nissaggiya Pacittiya; if she cards, washes and dyes, washes and cards, dyes and cards, or washes, dyes, and cards, he incurs a Nissaggiya Pacittiya in each case. If a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please wash and card for me, like dyeing,』 if she washes it, he incurs a Nissaggiya Pacittiya; if she cards it, he incurs a Nissaggiya Pacittiya; if she washes and dyes, washes and cards, dyes and cards, or washes, dyes, and cards, he incurs a Nissaggiya Pacittiya in each case. If a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please dye and card for me, like washing,』 if she washes it, he incurs a Nissaggiya Pacittiya; if she cards it, he incurs a Nissaggiya Pacittiya; if she dyes it, he incurs a Nissaggiya Pacittiya; if she washes and cards, washes and dyes, dyes and cards, or washes, dyes, and cards, he incurs a Nissaggiya Pacittiya in each case. If a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please wash and dye for me, but do not card,』 if she washes it, he incurs a Nissaggiya Pacittiya; if she dyes it, he incurs a Nissaggiya Pacittiya; if she cards it, he incurs a Pacittiya; if she washes and dyes, washes and cards, dyes and cards, or washes, dyes, and cards, he incurs a Nissaggiya Pacittiya in each case. If a Bhikkhu goes and says to a Bhikkhuni who is not a relative: 『Please wash and card for me,』
莫染。」若為浣，尼薩耆波夜提。若擘，尼薩耆波夜提。若染，尼薩耆波夜提。若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我染擘，莫浣。」若比丘尼為染，尼薩耆波夜提。若擘，尼薩耆波夜提。若浣，尼薩耆波夜提。若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波逸提。
若比丘往語非親里比丘尼：「為我浣，莫染、莫擘。」若為浣，尼薩耆波夜提。若染、若擘、若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我染，莫浣、莫擘。」若為染，尼薩耆波夜提。若浣、若擘、若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘往語非親里比丘尼：「為我擘，莫浣、莫染。」若為擘，尼薩耆波夜提。若浣、若染、若浣染、若浣擘、若染擘、若浣染擘，皆尼薩耆波夜提。
若比丘有非親里比丘尼，謂是親里，語使浣染擘羊毛。若比丘尼為浣、若染、若擘，尼薩耆波夜提。
若有非親里比丘尼，謂是比丘、式叉摩尼、沙彌、沙彌尼、出家出家尼，語使浣染擘。若為浣染擘，尼薩耆波夜提。
若比丘有非親里比丘尼，疑是親里非親里，語使浣染擘。若浣染擘，尼薩耆波夜提。若
【現代漢語翻譯】 現代漢語譯本 『不要染色。』如果洗了，犯捨墮（Nissaggiya Pacittiya）。如果撕裂了，犯捨墮（Nissaggiya Pacittiya）。如果染色了，犯捨墮（Nissaggiya Pacittiya）。如果洗染、洗撕裂、染色撕裂、洗染撕裂，都犯捨墮（Nissaggiya Pacittiya）。
如果比丘對比非親屬的比丘尼說：『為我染色撕裂，不要洗。』如果比丘尼染色，犯捨墮（Nissaggiya Pacittiya）。如果撕裂，犯捨墮（Nissaggiya Pacittiya）。如果洗，犯捨墮（Nissaggiya Pacittiya）。如果洗染、洗撕裂、染色撕裂、洗染撕裂，都犯捨墮（Nissaggiya Pacittiya）。
如果比丘對比非親屬的比丘尼說：『為我洗，不要染色、不要撕裂。』如果洗了，犯捨墮（Nissaggiya Pacittiya）。如果染色、如果撕裂、如果洗染、如果洗撕裂、如果染色撕裂、如果洗染撕裂，都犯捨墮（Nissaggiya Pacittiya）。
如果比丘對比非親屬的比丘尼說：『為我染色，不要洗、不要撕裂。』如果染色了，犯捨墮（Nissaggiya Pacittiya）。如果洗、如果撕裂、如果洗染、如果洗撕裂、如果染色撕裂、如果洗染撕裂，都犯捨墮（Nissaggiya Pacittiya）。
如果比丘對比非親屬的比丘尼說：『為我撕裂，不要洗、不要染色。』如果撕裂了，犯捨墮（Nissaggiya Pacittiya）。如果洗、如果染色、如果洗染、如果洗撕裂、如果染色撕裂、如果洗染撕裂，都犯捨墮（Nissaggiya Pacittiya）。
如果比丘有非親屬的比丘尼，認為是親屬，叫她洗染撕裂羊毛。如果比丘尼洗、如果染色、如果撕裂，犯捨墮（Nissaggiya Pacittiya）。
如果有非親屬的比丘尼，認為是比丘、式叉摩尼（Sikkhamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）、出家出家尼，叫她洗染撕裂。如果洗染撕裂，犯捨墮（Nissaggiya Pacittiya）。
如果比丘有非親屬的比丘尼，懷疑是親屬或非親屬，叫她洗染撕裂。如果洗染撕裂，犯捨墮（Nissaggiya Pacittiya）。
【English Translation】 English version 『Do not dye.』 If she washes, it is to be forfeited (Nissaggiya Pacittiya). If she tears, it is to be forfeited (Nissaggiya Pacittiya). If she dyes, it is to be forfeited (Nissaggiya Pacittiya). If she washes and dyes, if she washes and tears, if she dyes and tears, if she washes, dyes, and tears, all are to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu says to a bhikkhuni who is not a relative: 『Dye and tear for me, do not wash.』 If the bhikkhuni dyes, it is to be forfeited (Nissaggiya Pacittiya). If she tears, it is to be forfeited (Nissaggiya Pacittiya). If she washes, it is to be forfeited (Nissaggiya Pacittiya). If she washes and dyes, if she washes and tears, if she dyes and tears, if she washes, dyes, and tears, all are to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu says to a bhikkhuni who is not a relative: 『Wash for me, do not dye, do not tear.』 If she washes, it is to be forfeited (Nissaggiya Pacittiya). If she dyes, if she tears, if she washes and dyes, if she washes and tears, if she dyes and tears, if she washes, dyes, and tears, all are to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu says to a bhikkhuni who is not a relative: 『Dye for me, do not wash, do not tear.』 If she dyes, it is to be forfeited (Nissaggiya Pacittiya). If she washes, if she tears, if she washes and dyes, if she washes and tears, if she dyes and tears, if she washes, dyes, and tears, all are to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu says to a bhikkhuni who is not a relative: 『Tear for me, do not wash, do not dye.』 If she tears, it is to be forfeited (Nissaggiya Pacittiya). If she washes, if she dyes, if she washes and dyes, if she washes and tears, if she dyes and tears, if she washes, dyes, and tears, all are to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu has a bhikkhuni who is not a relative, thinking she is a relative, and tells her to wash, dye, and tear wool. If the bhikkhuni washes, if she dyes, if she tears, it is to be forfeited (Nissaggiya Pacittiya).
If there is a bhikkhuni who is not a relative, thinking she is a bhikkhu, a Sikkhamana (a female trainee), a Sramanera (a novice monk), a Sramanerika (a novice nun), an ordained ordained nun, and tells her to wash, dye, and tear. If she washes, dyes, and tears, it is to be forfeited (Nissaggiya Pacittiya).
If a bhikkhu has a bhikkhuni who is not a relative, doubting whether she is a relative or not a relative, and tells her to wash, dye, and tear. If she washes, dyes, and tears, it is to be forfeited (Nissaggiya Pacittiya).
疑是比丘非比丘、式叉摩尼非式叉摩尼、沙彌非沙彌、沙彌尼非沙彌尼、出家非出家、出家尼非出家尼，語使浣染擘。若為浣染擘，尼薩耆波夜提。
若比丘有親里比丘尼，謂非親里，語使浣染擘，若為浣染擘，突吉羅。若謂是比丘、式叉摩尼、沙彌、沙彌尼、出家、出家尼，語使浣染擘，若為浣染擘，皆突吉羅。
若比丘有親里比丘尼，疑是親里非親里，語使浣染擘。若為浣染擘，突吉羅。若疑是比丘非比丘、式叉摩尼非式叉摩尼、沙彌非沙彌、沙彌尼非沙彌尼、出家非出家、出家尼非出家尼，語使浣染擘。若為浣染擘，皆突吉羅。
若比丘有親里非親里比丘尼，若謂若疑，語使浣染擘不凈毛，謂駱駝毛、羖羊毛、雜毛，突吉羅。
不犯者，親里。(十七事竟)
佛在王舍城。爾時六群比丘自手取寶，諸居士呵責言：「沙門釋子自言：『善好有德。』云何自手取寶，如王如大臣？」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，自手取寶？」佛如是種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘自手取寶、若使他取，尼薩
【現代漢語翻譯】 現代漢語譯本 如果（有比丘）懷疑是比丘但又不是比丘，懷疑是式叉摩尼（受過訓練的沙彌尼）但又不是式叉摩尼，懷疑是沙彌（男性的沙彌）但又不是沙彌，懷疑是沙彌尼（女性的沙彌）但又不是沙彌尼，懷疑是出家（已受具足戒者）但又不是出家，懷疑是出家尼（已受具足戒的比丘尼）但又不是出家尼，（卻）告訴她們去洗染或撕裂（羊毛等物）。如果她們真的去洗染或撕裂了，犯尼薩耆波夜提（一種懺悔罪）。
如果比丘有親屬關係的比丘尼，（比丘）卻認為她們不是親屬，告訴她們去洗染或撕裂（羊毛等物）。如果她們真的去洗染或撕裂了，犯突吉羅（一種輕罪）。如果（比丘）認為她們是比丘、式叉摩尼、沙彌、沙彌尼、出家、出家尼，告訴她們去洗染或撕裂（羊毛等物）。如果她們真的去洗染或撕裂了，都犯突吉羅。
如果比丘有親屬關係的比丘尼，（比丘）懷疑她們是親屬又不是親屬，告訴她們去洗染或撕裂（羊毛等物）。如果她們真的去洗染或撕裂了，犯突吉羅。如果（比丘）懷疑她們是比丘但又不是比丘，懷疑是式叉摩尼但又不是式叉摩尼，懷疑是沙彌但又不是沙彌，懷疑是沙彌尼但又不是沙彌尼，懷疑是出家但又不是出家，懷疑是出家尼但又不是出家尼，（卻）告訴她們去洗染或撕裂（羊毛等物）。如果她們真的去洗染或撕裂了，都犯突吉羅。
如果比丘有親屬關係或非親屬關係的比丘尼，（比丘）無論是認為還是懷疑，告訴她們去洗染或撕裂不乾淨的毛，比如駱駝毛、羖羊毛、雜毛，犯突吉羅。
不犯的情況：是親屬。（十七事完）
佛陀在王舍城（Rājagṛha）。當時，六群比丘（the group of six monks）親手拿取財物，一些居士呵斥他們說：『沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子）自稱『善良有德』，怎麼能像國王或大臣一樣親手拿取財物呢？』其中有少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊（Bhagavan）！』佛陀用各種因緣呵斥他們：『怎麼能稱為比丘，卻親手拿取財物呢？』佛陀這樣用各種因緣呵斥之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘親手拿取財物，或者指使他人拿取，犯尼薩耆。
【English Translation】 English version If (a bhikkhu) suspects someone is a bhikkhu but is not a bhikkhu, suspects someone is a sikkhāmaṇā (a female novice undergoing training) but is not a sikkhāmaṇā, suspects someone is a sāmaṇera (male novice) but is not a sāmaṇera, suspects someone is a sāmaṇerī (female novice) but is not a sāmaṇerī, suspects someone is an ordained (fully ordained monk) but is not ordained, suspects someone is an ordained nun (fully ordained nun) but is not an ordained nun, (and) tells them to wash, dye, or tear (wool, etc.). If they actually wash, dye, or tear it, it is a Nissaggiya Pācittiya (an offense requiring expiation with forfeiture).
If a bhikkhu has a bhikkhunī who is a relative, (but the bhikkhu) thinks they are not a relative, and tells them to wash, dye, or tear (wool, etc.). If they actually wash, dye, or tear it, it is a dukkaṭa (a minor offense). If (the bhikkhu) thinks they are a bhikkhu, a sikkhāmaṇā, a sāmaṇera, a sāmaṇerī, ordained, or an ordained nun, and tells them to wash, dye, or tear (wool, etc.). If they actually wash, dye, or tear it, all are dukkaṭas.
If a bhikkhu has a bhikkhunī who is a relative, (the bhikkhu) suspects they are a relative and not a relative, and tells them to wash, dye, or tear (wool, etc.). If they actually wash, dye, or tear it, it is a dukkaṭa. If (the bhikkhu) suspects they are a bhikkhu but are not a bhikkhu, suspects they are a sikkhāmaṇā but are not a sikkhāmaṇā, suspects they are a sāmaṇera but are not a sāmaṇera, suspects they are a sāmaṇerī but are not a sāmaṇerī, suspects they are ordained but are not ordained, suspects they are an ordained nun but are not an ordained nun, (and) tells them to wash, dye, or tear (wool, etc.). If they actually wash, dye, or tear it, all are dukkaṭas.
If a bhikkhu has a bhikkhunī who is a relative or not a relative, (the bhikkhu) whether thinking or suspecting, tells them to wash, dye, or tear unclean wool, such as camel hair, goat hair, or mixed hair, it is a dukkaṭa.
Not an offense: if they are relatives. (End of the seventeenth matter)
The Buddha was in Rājagṛha (王舍城). At that time, the group of six monks (六群比丘) took treasures with their own hands. Some laypeople criticized them, saying, 'The Śrāmaṇas (沙門) of the Śākyas (釋迦牟尼佛的弟子) claim to be 'good and virtuous.' How can they take treasures with their own hands like kings or ministers?' Among them were bhikkhus who were content with little, practiced dhūta (頭陀行, ascetic practices), and were displeased upon hearing this, and reported it in detail to the Buddha. The Buddha, knowing this matter, gathered the bhikkhu sangha (比丘僧團) and knowingly asked the group of six monks, 'Did you really do this?' They replied, 'Indeed, we did, Bhagavan (世尊)!' The Buddha rebuked them with various reasons, 'How can you be called bhikkhus and take treasures with your own hands?' After rebuking them with various reasons, the Buddha told the bhikkhus, 'For these ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu takes treasures with his own hand, or instructs others to take them, it is a Nissaggiya.
耆波夜提。」
寶者，名為金、銀，是二種，若作、若不作、若相、若不相。
取者，有五種：以手從他手取、若以衣裓從他衣裓取、若以器從他器取，若言：「著是中。」若言：「與是凈人。」尼薩耆波夜提。
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘手從手取、衣從衣取、器從器取，若言：「著是中。」若言：「與是凈人。」皆尼薩耆波夜提。若作、若不作、若相、若不相，從他取者，皆尼薩耆波夜提。
若比丘自手取鐵錢，突吉羅。若取銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢，皆突吉羅。
佛言：「若比丘自手取寶，若少應棄。若多，設得同心凈人者，應語是人言：『我以不凈故，不應取是寶，汝應取。』凈人取是寶已，語比丘言：『此物與比丘。』比丘言：『此是不凈物，若凈當受。』若不得同心凈人，應用作四方僧臥具。是比丘應入僧中言：『諸大德！我自手取寶，得波夜提罪，我今發露不覆藏悔過。』僧應問是比丘：『汝舍是寶不？』答言：『已舍。』僧應問：『汝見罪不？』答言：『見罪。』僧應語言：『汝是罪發露悔過，后莫復作。』若言：『未舍。』僧應約敕令舍。若僧不約敕，一切僧得突吉羅。若僧約敕不捨，是比丘得突
【現代漢語翻譯】 現代漢語譯本： 『尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）』。
『寶』指的是金、銀兩種。無論是否製造過，是否加工過，都算作寶。
『取』有五種方式：用手從他人手中取，用衣襟從他人衣襟中取，用容器從他人容器中取，或者說：『放在這裡面。』或者說：『交給這位凈人。』這些都構成尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）的意思是，這個物品應該捨棄，犯了波夜提（Pacittiya，墮罪）罪應該懺悔。
如果比丘用手從手中取，用衣服從衣服中取，用容器從容器中取，或者說：『放在這裡面。』或者說：『交給這位凈人。』都構成尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。無論是否製造過，是否加工過，只要是從他人處取來，都構成尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘親自用手取鐵錢，犯突吉羅（Dukkata，惡作罪）。如果取銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢，都犯突吉羅（Dukkata，惡作罪）。
佛說：『如果比丘親自用手取寶物，如果數量少，應該丟棄。如果數量多，如果能找到志同道合的凈人，應該告訴這個人說：『因為這是不清凈的東西，我不應該拿這些寶物，你應該拿走。』凈人拿走這些寶物后，告訴比丘說：『這個東西給比丘。』比丘說：『這是不清凈的東西，如果清凈了才能接受。』如果找不到志同道合的凈人，應該用來做四方僧眾的臥具。這位比丘應該進入僧團中說：『諸位大德！我親自用手取了寶物，犯了波夜提（Pacittiya，墮罪）罪，我現在發露懺悔，不隱瞞。』僧團應該問這位比丘：『你捨棄這些寶物了嗎？』回答說：『已經捨棄了。』僧團應該問：『你看到罪了嗎？』回答說：『看到罪了。』僧團應該說：『你已經發露懺悔了這個罪，以後不要再犯。』如果說：『還沒有捨棄。』僧團應該告誡他讓他捨棄。如果僧團不告誡，所有僧人都犯突吉羅（Dukkata，惡作罪）。如果僧團告誡了還不捨棄，這位比丘得突吉羅（Dukkata，惡作罪）。』
【English Translation】 English version: 『Nissaggiya Pacittiya (requiring forfeiture and expiation).』
『Treasure』 refers to gold and silver, these two kinds. Whether they are manufactured or not, whether they are processed or not, they are considered treasure.
『Taking』 has five ways: taking from another's hand with one's own hand, taking from another's robe pocket with one's own robe pocket, taking from another's container with one's own container, or saying: 『Put it in here.』 or saying: 『Give it to this layperson.』 These all constitute Nissaggiya Pacittiya (requiring forfeiture and expiation).
Nissaggiya Pacittiya (requiring forfeiture and expiation) means that this item should be forfeited, and the offense of Pacittiya (expiation) should be repented.
If a bhikkhu takes from hand to hand, from robe to robe, from container to container, or says: 『Put it in here.』 or says: 『Give it to this layperson.』 all constitute Nissaggiya Pacittiya (requiring forfeiture and expiation). Whether they are manufactured or not, whether they are processed or not, if taken from another, all constitute Nissaggiya Pacittiya (requiring forfeiture and expiation).
If a bhikkhu personally takes iron coins with his own hand, he commits a Dukkata (wrongdoing). If he takes copper coins, pewter coins, lead-tin coins, tree sap coins, leather coins, or wooden coins, he all commits a Dukkata (wrongdoing).
The Buddha said: 『If a bhikkhu personally takes treasure with his own hand, if it is a small amount, it should be discarded. If it is a large amount, if a like-minded layperson can be found, he should tell this person: 『Because this is an impure thing, I should not take these treasures, you should take them.』 After the layperson takes these treasures, he tells the bhikkhu: 『This thing is for the bhikkhu.』 The bhikkhu says: 『This is an impure thing, it can only be accepted if it is pure.』 If a like-minded layperson cannot be found, it should be used to make bedding for the Sangha from the four directions. This bhikkhu should enter the Sangha and say: 『Venerable ones! I personally took treasure with my own hand, and committed the offense of Pacittiya (expiation), I now reveal and repent, without concealing it.』 The Sangha should ask this bhikkhu: 『Have you forfeited these treasures?』 He replies: 『I have forfeited them.』 The Sangha should ask: 『Do you see the offense?』 He replies: 『I see the offense.』 The Sangha should say: 『You have revealed and repented of this offense, do not commit it again.』 If he says: 『I have not forfeited them.』 The Sangha should admonish him to forfeit them. If the Sangha does not admonish him, all the Sangha commit a Dukkata (wrongdoing). If the Sangha admonishes him but he does not forfeit them, this bhikkhu commits a Dukkata (wrongdoing).』
吉羅。若籌量未決，不犯。」(十八事竟)
佛在王舍城。爾時六群比丘，先所舍寶作種種用，令起房舍作金肆、客作肆、鍛銅肆、治珠肆，畜象群、馬群、駱駝群、牛群、驢群、羊群、奴婢、子弟、人民，是中有人強奪諸人民田業，賣與比丘。諸失居業者瞋恚呵責，作是言：「沙門釋子自言：『善好有德。』種種用寶作肆賣買，如王、如大臣無異。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，種種用寶？」佛種種呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘種種用寶者，尼薩耆波夜提。」
種種者，若用作易作、若用作易不作、若用作易作不作、若用不作易不作、若用不作易作、若用不作易作不作、若用相易相、若用相易不相、若用相易相不相、若用不相易不相、若用不相易相、若用不相易相不相，是名種種。
用者，有五種：若言：「取此物、從此中取、取爾所、從此人取、持來持去。」賣買亦如是。復有五種：取彼物、從彼中取、取爾所、從彼人取、持來持去，賣買亦如是。此物者，若金、若銀。從此中取者，若取芻麻、若取憍施耶
【現代漢語翻譯】 現代漢語譯本：吉羅（Jiro，人名）。如果（對所做的事情）籌劃衡量后尚未決定，則不構成犯戒。（十八事完畢）
佛陀在王舍城（Rājagṛha，古印度城市）的時候。當時，六群比丘（Chabbaggiya，指六位行為不端的比丘）把先前捨棄的財寶用於各種用途，建造房屋，開設金銀店舖、客棧、鐵匠鋪、珠寶店，蓄養象群、馬群、駱駝群、牛群、驢群、羊群、奴婢、子弟、人民。其中有人強行奪取人民的田地產業，賣給比丘。那些失去家園產業的人憤怒地責罵，說道：『沙門釋子（Śrāmaṇa，佛教出家人的通稱）自稱『善良有德』，卻用各種財寶開設店舖進行買賣，和國王、大臣沒有什麼區別。』其中有少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知此事卻故意問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責他們：『怎麼能稱為比丘，卻用各種財寶呢？』佛陀種種呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘用各種財寶，犯尼薩耆波夜提（Nissaggiya Pācittiya，捨墮）。』
各種，指的是：如果用（財寶）來交換可以交換的、如果用（財寶）來交換不可以交換的、如果用（財寶）來交換可以交換和不可以交換的、如果用不（財寶）來交換不可以交換的、如果用不（財寶）來交換可以交換的、如果用不（財寶）來交換可以交換和不可以交換的、如果用（財寶）來交換相似的、如果用（財寶）來交換不相似的、如果用（財寶）來交換相似和不相似的、如果用不（財寶）來交換不相似的、如果用不（財寶）來交換相似的、如果用不（財寶）來交換相似和不相似的，這叫做各種。
用，有五種方式：如果說：『拿這個東西、從這裡拿、拿這麼多、從這個人那裡拿、拿來拿去。』買賣也是這樣。又有五種方式：拿那個東西、從那裡拿、拿那麼多、從那個人那裡拿、拿來拿去，買賣也是這樣。這個東西，指的是：金子、銀子。從這裡拿，指的是：拿粗麻、拿喬施耶（kauśeya，絲綢）。
【English Translation】 English version: Jiro (Jiro, a personal name). If the measurement and deliberation are not yet decided, it is not an offense. (The eighteen matters are completed.)
The Buddha was in Rājagṛha (Rājagṛha, an ancient Indian city). At that time, the six groups of monks (Chabbaggiya, referring to six monks with misconduct) used the treasures they had previously relinquished for various purposes, building houses, opening gold and silver shops, inns, blacksmith shops, and jewelry stores, raising herds of elephants, horses, camels, cattle, donkeys, sheep, slaves, children, and people. Among them, some forcibly seized the fields and properties of the people and sold them to the monks. Those who lost their homes and properties angrily scolded, saying: 'The Śrāmaṇa (Śrāmaṇa, a general term for Buddhist renunciates), the disciples of Śākya (釋迦, another name of Buddha), claim to be 'good and virtuous,' but they use various treasures to open shops for buying and selling, no different from kings and ministers.' Among them, there were monks who were content with little desire and practiced dhūta (dhūta, ascetic practices), and upon hearing this matter, they were displeased and reported it to the Buddha in detail. The Buddha, because of this matter, gathered the monastic community, and knowing the matter, deliberately asked the six groups of monks: 'Did you really do this?' They replied: 'Indeed, we did, World Honored One!' The Buddha scolded them for various reasons: 'How can you be called monks, yet use various treasures?' After various scoldings, the Buddha told the monks: 'For these ten benefits, I establish precepts for the monks. From now on, this precept should be stated as follows: If a monk uses various treasures, he commits a Nissaggiya Pācittiya (Nissaggiya Pācittiya, an offense requiring forfeiture).'
'Various' refers to: if (treasure) is used to exchange for what can be exchanged, if (treasure) is used to exchange for what cannot be exchanged, if (treasure) is used to exchange for what can and cannot be exchanged, if (treasure) is not used to exchange for what cannot be exchanged, if (treasure) is not used to exchange for what can be exchanged, if (treasure) is not used to exchange for what can and cannot be exchanged, if (treasure) is used to exchange for similar things, if (treasure) is used to exchange for dissimilar things, if (treasure) is used to exchange for similar and dissimilar things, if (treasure) is not used to exchange for dissimilar things, if (treasure) is not used to exchange for similar things, if (treasure) is not used to exchange for similar and dissimilar things, this is called 'various.'
'Use' has five ways: if one says: 'Take this thing, take it from here, take this much, take it from this person, take it back and forth.' Buying and selling are also like this. There are also five ways: take that thing, take it from there, take that much, take it from that person, take it back and forth, buying and selling are also like this. This thing refers to: gold, silver. Taking it from here refers to: taking coarse linen, taking kauśeya (kauśeya, silk).
。取爾所者，若取五十、若取一百。從此人取者，若從男女、黃門、二根人取，持來持去賣買亦如是。取彼物者，若金、若銀。從彼中取者，若取芻麻、若取憍施耶。取爾所者，若取五十、若取一百。從彼人取者，若從男女、黃門、二根人取，持來持去賣買亦如是。
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘用作易作，尼薩耆波夜提。用作易不作、用作易作不作、用不作易不作、用不作易作、用不作易作不作，皆尼薩耆波夜提。若用相易相、若用相易不相、若用相易相不相、若用不相易不相、若用不相易相、若用不相易相不相，皆尼薩耆波夜提。若言：「取此。」尼薩耆波夜提。若從此中取，尼薩耆波夜提。若取爾所，尼薩耆波夜提。從此人取，尼薩耆波夜提。若持來持去賣買亦如是。若言：「取彼。」尼薩耆波夜提。若言：「從彼中取、若取爾所、從彼人取。」皆尼薩耆波夜提。持來持去賣買亦如是。
若比丘用鐵錢種種用，得突吉羅。用銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢種種用，皆突吉羅。
若比丘種種用寶，若少應棄，若多，設得同心凈人者，應語是人言：「我以不凈故不應取，汝應取。」凈人取是物已，語比丘言：「是物與比丘。」比丘言：「
【現代漢語翻譯】 現代漢語譯本：
『取爾所者』，如果取五十或一百。『從此人取者』，如果從男人、女人、黃門（宦官）、二根人（雙性人）那裡取，拿來拿去買賣也是一樣。 『取彼物者』，如果是金或銀。『從彼中取者』，如果取芻麻（粗麻）、憍施耶（細麻）。『取爾所者』，如果取五十或一百。『從彼人取者』，如果從男人、女人、黃門、二根人那裡取，拿來拿去買賣也是一樣。
『尼薩耆波夜提』（Nissaggiya Pacittiya，應捨墮），是指這些物品應該捨棄，犯了波夜提（Pacittiya，墮罪）罪應該懺悔。
在這些情況下犯戒，如果比丘用（這些物品）來交換能做的東西，犯尼薩耆波夜提。用（這些物品）來交換不能做的東西、用（這些物品）來交換能做但沒做、用（這些物品）來交換不能做但做了、用（這些物品）來交換不能做但做了又沒做，都犯尼薩耆波夜提。如果用（這些物品）來交換相似的物品、用（這些物品）來交換不相似的物品、用（這些物品）來交換相似但不相似的物品、用不相似的物品來交換不相似的物品、用不相似的物品來交換相似的物品、用不相似的物品來交換相似但不相似的物品，都犯尼薩耆波夜提。如果說：『拿這個。』犯尼薩耆波夜提。如果從這裡拿，犯尼薩耆波夜提。如果拿這麼多，犯尼薩耆波夜提。如果從這個人那裡拿，犯尼薩耆波夜提。如果拿來拿去買賣也是一樣。如果說：『拿那個。』犯尼薩耆波夜提。如果說：『從那裡拿、如果拿這麼多、從那個人那裡拿。』都犯尼薩耆波夜提。拿來拿去買賣也是一樣。
如果比丘用鐵錢進行各種交易，得突吉羅（Dukkata，惡作罪）。用銅錢、白镴錢、鉛錫錢、樹膠錢、皮錢、木錢進行各種交易，都得突吉羅。
如果比丘用各種寶物進行交易，如果數量少應該丟棄，如果數量多，如果能找到志同道合的清凈之人，應該告訴這個人說：『我不清凈，不應該拿這些東西，你應該拿。』清凈之人拿走這些東西后，告訴比丘說：『這些東西給比丘。』比丘說：
【English Translation】 English version:
'Taking that much', if taking fifty or one hundred. 'Taking from that person', if taking from men, women, eunuchs (hermaphrodites), or people with two sets of organs (bisexuals), carrying them back and forth for buying and selling is also the same. 'Taking that thing', if it is gold or silver. 'Taking from within that', if taking coarse hemp (chuma), or fine hemp (kausheya). 'Taking that much', if taking fifty or one hundred. 'Taking from that person', if taking from men, women, eunuchs, or people with two sets of organs, carrying them back and forth for buying and selling is also the same.
'Nissaggiya Pacittiya' (requiring forfeiture and expiation), means that these items should be forfeited, and the offense of Pacittiya (expiation) should be confessed.
In these cases, if a Bhikkhu uses (these items) to exchange for things that can be done, it is a Nissaggiya Pacittiya offense. Using (these items) to exchange for things that cannot be done, using (these items) to exchange for things that can be done but are not done, using (these items) to exchange for things that cannot be done but are done, using (these items) to exchange for things that cannot be done but are done and not done, all are Nissaggiya Pacittiya offenses. If using (these items) to exchange for similar items, using (these items) to exchange for dissimilar items, using (these items) to exchange for similar but dissimilar items, using dissimilar items to exchange for dissimilar items, using dissimilar items to exchange for similar items, using dissimilar items to exchange for similar but dissimilar items, all are Nissaggiya Pacittiya offenses. If saying: 'Take this.' it is a Nissaggiya Pacittiya offense. If taking from here, it is a Nissaggiya Pacittiya offense. If taking that much, it is a Nissaggiya Pacittiya offense. If taking from that person, it is a Nissaggiya Pacittiya offense. Carrying them back and forth for buying and selling is also the same. If saying: 'Take that.' it is a Nissaggiya Pacittiya offense. If saying: 'Take from there, if taking that much, taking from that person.' all are Nissaggiya Pacittiya offenses. Carrying them back and forth for buying and selling is also the same.
If a Bhikkhu uses iron coins for various transactions, it incurs a Dukkata (wrongdoing) offense. Using copper coins, pewter coins, lead-tin coins, tree resin coins, leather coins, wood coins for various transactions, all incur a Dukkata offense.
If a Bhikkhu uses various jewels for transactions, if the quantity is small, it should be discarded, if the quantity is large, if a like-minded pure person can be found, this person should be told: 'I am impure and should not take these things, you should take them.' After the pure person takes these things, they tell the Bhikkhu: 'These things are for the Bhikkhu.' The Bhikkhu says:
此是不凈物，若凈當受。」若不得同心凈人，應用作四方僧臥具。是比丘應入僧中言：「諸大德！我種種用物，得波夜提罪，我今發露不覆藏悔過。」僧應問：「汝舍是物不？」答言：「已舍。」應問：「汝見罪不？」答言：「見罪。」僧應語：「汝是罪發露悔過，后莫復作。」若言：「未舍。」僧應約敕令舍。若僧不約敕，一切僧得突吉羅。若僧約敕不捨，是比丘得突吉羅。
若籌量未決，不犯。(十九事竟)
佛在舍衛國。爾時有一梵志，著翅彌樓染欽婆羅，是跋難陀釋子舊知識共事。時跋難陀遙見梵志著翅彌樓染欽婆羅衣來，見是衣已生貪著心。梵志到跋難陀所，共相問訊樂不，在一面坐。跋難陀語梵志言：「汝欽婆羅好可愛。」答言：「實好。」跋難陀言：「可與我，我持此常欽婆羅與汝。」梵志言：「我自須用。」跋難陀復言：「汝梵志法裸形無德，何用好衣為？」梵志言：「我須用臥。」跋難陀又言：「汝本與我白衣時善知識深相愛念，我本時無有好物不與汝者，汝亦無有好物不與我者。汝今出家已，意懷生慳貪心，不如本耶？」時跋難陀苦責數已，梵志即脫翅彌樓染欽婆羅與跋難陀。跋難陀還與常欽婆羅，梵志著常欽婆羅，到梵志精舍。諸梵志見已語言：「汝翅彌樓染欽婆羅那去？」答言
【現代漢語翻譯】 現代漢語譯本：這是不乾淨的東西，如果幹凈了才能接受。』如果找不到志同道合的清凈之人，應該用作四方僧眾的臥具。這位比丘應該進入僧團中說：『諸位大德！我因為種種用物，觸犯了波逸提罪，我現在發露懺悔，不敢隱瞞。』僧團應該問：『你捨棄這東西了嗎？』回答說：『已經捨棄了。』應該問：『你認識到自己的罪過嗎？』回答說：『認識到罪過。』僧團應該說：『你的罪已經發露懺悔，以後不要再犯。』如果說：『還沒有捨棄。』僧團應該告誡他，令他捨棄。如果僧團不告誡，全體僧眾都犯突吉羅罪。如果僧團告誡了，他還不捨棄，這位比丘就犯突吉羅罪。
如果還在考慮衡量，尚未決定，就不算犯戒。（十九事完）
佛陀在舍衛國的時候。當時有一位婆羅門，穿著翅彌樓染欽婆羅（一種昂貴的毛織品），他和跋難陀（Nanda，釋迦族人）釋子是以前的熟人，經常在一起。當時跋難陀遠遠地看見婆羅門穿著翅彌樓染欽婆羅衣來了，看見這件衣服后，生起了貪婪之心。婆羅門到了跋難陀那裡，互相問候是否安樂，然後在一旁坐下。跋難陀對婆羅門說：『你的欽婆羅真好，很可愛。』回答說：『確實很好。』跋難陀說：『可以給我嗎？我用這件常欽婆羅（普通的毛織品）和你交換。』婆羅門說：『我自己需要用。』跋難陀又說：『你們婆羅門修行裸形，沒有什麼功德，要這麼好的衣服做什麼？』婆羅門說：『我需要用來睡覺。』跋難陀又說：『你以前和我做在家人的時候，是很好的朋友，彼此深愛，我以前有什麼好東西沒有不給你的，你也沒有什麼好東西不給我的。你現在出家了，心裡卻生起了慳吝之心，不如以前了嗎？』當時跋難陀嚴厲地責備了他多次，婆羅門就脫下了翅彌樓染欽婆羅給了跋難陀。跋難陀還給了他常欽婆羅，婆羅門穿著常欽婆羅，回到了婆羅門的精舍。其他的婆羅門看見后問他說：『你的翅彌樓染欽婆羅哪裡去了？』回答說：
【English Translation】 English version: 'This is an impure object; it may be accepted if it is clean.' If a pure person of like mind cannot be found, it should be used as bedding for the Sangha of the four directions. This Bhikkhu should enter the Sangha and say: 'Venerable ones! I have committed a Payattika (a type of offense) due to various items I have used. I now confess and do not conceal my transgression.' The Sangha should ask: 'Have you relinquished this object?' He should answer: 'I have relinquished it.' They should ask: 'Do you see the offense?' He should answer: 'I see the offense.' The Sangha should say: 'Your offense is confessed and repented; do not repeat it in the future.' If he says: 'I have not relinquished it,' the Sangha should instruct him to relinquish it. If the Sangha does not instruct him, the entire Sangha incurs a Dukkata (a minor offense). If the Sangha instructs him but he does not relinquish it, that Bhikkhu incurs a Dukkata.
If deliberation is still underway and no decision has been made, no offense is committed. (End of the nineteenth matter)
The Buddha was in Shravasti (a major city in ancient India). At that time, there was a Brahmin who wore a 'kimsukha-colored wool blanket' (a valuable woolen cloth). He was an old acquaintance of Nanda (Nanda, a Shakyan), a disciple of the Shakya clan, and they often associated with each other. At that time, Nanda saw the Brahmin coming from afar wearing the 'kimsukha-colored wool blanket'. Upon seeing the cloth, he developed a greedy desire. The Brahmin arrived at Nanda's place, and they exchanged greetings and inquired about each other's well-being before sitting down to one side. Nanda said to the Brahmin: 'Your wool blanket is very fine and lovely.' The Brahmin replied: 'Indeed, it is very fine.' Nanda said: 'Could you give it to me? I will exchange it for this ordinary wool blanket.' The Brahmin said: 'I need it for my own use.' Nanda further said: 'You Brahmins practice nakedness and have no merit; what use do you have for such fine clothing?' The Brahmin said: 'I need it for sleeping.' Nanda then said: 'When you and I were laypeople, we were good friends and deeply loved each other. In the past, I would give you anything good that I had, and you would give me anything good that you had. Now that you have become a monk, you harbor stinginess in your heart, and you are not as you were before?' At that time, Nanda severely reproached him many times, and the Brahmin took off the 'kimsukha-colored wool blanket' and gave it to Nanda. Nanda gave him the ordinary wool blanket in return. The Brahmin, wearing the ordinary wool blanket, returned to the Brahmin monastery. The other Brahmins saw him and asked: 'Where has your 'kimsukha-colored wool blanket' gone?' He replied:
：「與他貿去。」「共誰貿耶？」答言：「與跋難陀。」「跋難陀與汝有何因緣故共貿？」答言：「我本白衣時善知識深相愛念故共貿。」諸梵志言：「跋難陀釋子調欺汝。」是梵志言：「若欺若調，我已共貿。」諸梵志復言：「是翅彌樓染欽婆羅大有價，非是常欽婆羅比。」是梵志言：「雖貴價，我已與貿。」諸梵志復言：「汝駛往取是翅彌樓染欽婆羅來，莫令我等立木榜治汝。」是梵志即時怖畏，作是念：「同學或能立木榜治我。」便到跋難陀釋子所，作是言：「跋難陀！還我翅彌樓染欽婆羅，此欽婆羅還汝。」跋難陀言：「已共貿竟。」梵志言：「汝欺我！調我！」跋難陀言：「設使欺調，貿已決了。」梵志又言：「翅彌樓染欽婆羅大價，非是汝常欽婆羅比。」答言：「價大不大，貿已決了。」又言：「跋難陀！我諸同學言：『若不還得翅彌樓染欽婆羅者，當立木榜治汝。』汝當還我來，莫使諸同學立木榜治我。」跋難陀言：「若立木榜治汝、若更余治，何豫我事？貿已決了，終不與汝。」是梵志急索不得。諸有不信佛法人，聞說是事，以妒心故呵責，作是言：「沙門釋子自言：『善好有德。』云何名出家人，故欺調余出家人？」諸有信人亦復呵責：「云何名比丘，作種種賣買事？」是中有比丘少欲知足行頭陀
，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，作種種賣買事？」佛如是呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘種種賣買者，尼薩耆波夜提。」
種種者，若以相似買相似、若以不相似買不相似。相似者，缽與缽相似、衣與衣相似、澡盥澡盥相似、戶鉤戶鉤相似、時藥時藥相似、夜分藥夜分藥相似、七日藥七日藥相似、終身藥終身藥相似，是名用相似買相似。不相似者，缽與衣不相似、缽與澡盥、戶鉤、時藥、夜分藥、七日藥、終身藥不相似。衣與澡盥不相似，戶鉤、時藥、夜分、七日、終身藥及缽不相似。澡盥與戶鉤不相似，與時藥、夜分、七日、終身藥、缽、衣不相似。戶鉤與時藥不相似，夜分藥、七日、終身藥、缽、衣、澡盥不相似。時藥與夜分藥乃至戶鉤不相似。夜分藥與七日藥不相似，乃至時藥不相似。七日藥與終身藥不相似，乃至夜分藥不相似。終身藥與缽不相似，乃至七日藥不相似。是故說用不相似買不相似，尼薩耆波夜提。
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘為利故買已不賣，突吉羅。若為利故賣不買，亦突吉羅。
【現代漢語翻譯】 現代漢語譯本： 聽聞此事後，（有比丘）心中不悅，向佛陀詳細稟告。佛陀因此事召集比丘僧團，明知此事卻還是問跋難陀（B跋難陀，一位比丘的名字）：「你真的做了這件事嗎？」跋難陀回答說：「確實做了，世尊！」佛陀以各種因緣呵斥他：「怎麼能身為比丘，做各種買賣的事情呢？」佛陀如此呵斥之後，告訴眾比丘：「爲了十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘進行各種買賣，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。」
『種種』是指，如果用相似的物品買相似的物品，或者用不相似的物品買不相似的物品。相似的物品是指，缽與缽相似，衣與衣相似，澡盥（洗漱用具）與澡盥相似，戶鉤（門環）與戶鉤相似，時藥（短期用藥）與時藥相似，夜分藥（晚上服用的藥）與夜分藥相似，七日藥（七天內服用的藥）與七日藥相似，終身藥（終身服用的藥）與終身藥相似，這叫做用相似的物品買相似的物品。不相似的物品是指，缽與衣不相似，缽與澡盥、戶鉤、時藥、夜分藥、七日藥、終身藥不相似。衣與澡盥不相似，與戶鉤、時藥、夜分藥、七日藥、終身藥以及缽不相似。澡盥與戶鉤不相似，與時藥、夜分藥、七日藥、終身藥、缽、衣不相似。戶鉤與時藥不相似，與夜分藥、七日藥、終身藥、缽、衣、澡盥不相似。時藥與夜分藥乃至戶鉤不相似。夜分藥與七日藥不相似，乃至時藥不相似。七日藥與終身藥不相似，乃至夜分藥不相似。終身藥與缽不相似，乃至七日藥不相似。所以說用不相似的物品買不相似的物品，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）是指，這物品應當捨棄，犯波夜提（Pacittiya，單墮）罪應當懺悔。
在此戒中，如果比丘爲了利益而買入卻不賣出，犯突吉羅（Dukkata，惡作罪）。如果爲了利益而賣出卻不買入，也犯突吉羅（Dukkata，惡作罪）。
【English Translation】 English version: Having heard of this matter, (a certain bhikkhu) was displeased and reported it in detail to the Buddha. Because of this matter, the Buddha assembled the community of bhikkhus, and knowing the situation, deliberately asked Baddhananda (Baddhananda, the name of a bhikkhu): 'Did you really do this?' Baddhananda replied, 'Indeed, I did, O Blessed One!' The Buddha rebuked him with various reasons, 'How can you, being a bhikkhu, engage in various kinds of buying and selling?' After rebuking him in this way, the Buddha told the bhikkhus, 'For the sake of ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu engages in various kinds of buying and selling, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture).'
'Various kinds' means if one buys similar items with similar items, or dissimilar items with dissimilar items. Similar items are: a bowl is similar to a bowl, a robe is similar to a robe, washing utensils are similar to washing utensils, a door hook is similar to a door hook, short-term medicine is similar to short-term medicine, medicine for use at night is similar to medicine for use at night, medicine for use within seven days is similar to medicine for use within seven days, medicine for use for a lifetime is similar to medicine for use for a lifetime. This is called buying similar items with similar items. Dissimilar items are: a bowl is dissimilar to a robe, a bowl is dissimilar to washing utensils, a door hook, short-term medicine, medicine for use at night, medicine for use within seven days, and medicine for use for a lifetime. A robe is dissimilar to washing utensils, a door hook, short-term medicine, medicine for use at night, medicine for use within seven days, medicine for use for a lifetime, and a bowl. Washing utensils are dissimilar to a door hook, short-term medicine, medicine for use at night, medicine for use within seven days, medicine for use for a lifetime, a bowl, and a robe. A door hook is dissimilar to short-term medicine, medicine for use at night, medicine for use within seven days, medicine for use for a lifetime, a bowl, washing utensils. Short-term medicine is dissimilar to medicine for use at night, and so on, up to a door hook. Medicine for use at night is dissimilar to medicine for use within seven days, and so on, up to short-term medicine. Medicine for use within seven days is dissimilar to medicine for use for a lifetime, and so on, up to medicine for use at night. Medicine for use for a lifetime is dissimilar to a bowl, and so on, up to medicine for use within seven days. Therefore, it is said that buying dissimilar items with dissimilar items is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture).'
Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) means that the item should be forfeited, and the Pacittiya (Pacittiya, an offense requiring confession) should be confessed.
Regarding offenses in this context, if a bhikkhu buys something for profit but does not sell it, it is a Dukkata (Dukkata, an offense of wrong-doing). If he sells something for profit but does not buy anything, it is also a Dukkata (Dukkata, an offense of wrong-doing).
若為利故買已還賣，尼薩耆波夜提。
若比丘是可舍物，若用金買銀、用銀買錢、用錢糴轂、用轂買物，是物若可啖，口口得突吉羅罪。是物若可作衣著，隨著得波夜提。
佛言：「從今日聽，若共貿物，前人心悔應還，自取本物。」時六群比丘聞佛聽共貿物心悔應還自取本物，聞已故半月一月著他衣壞失色，然後索悔。索悔時他不與，因是斗諍相言相罵相打，種種事起。諸比丘以是事白佛，佛言：「七日內悔者應還，若過七日不應還。」
有賣衣人持衣行賣，六群比丘以少價求他貴衣。賣衣人言：「汝何為故，以少價索我貴價衣？若不知衣價人，則輕賤我衣，減我衣價。」佛言：「不應減價索他貴衣，若減價索他貴衣，突吉羅。若實須是物，審思量言：『我以爾所物買。』若彼不與，更應再語。若復不與，又應三語。若三索不與，比丘急須是物者，應覓凈人使買是物。若凈人不知市價，比丘當先教，以爾所物買是物，應教：『此物索幾許，汝好思量看。』」
佛言：「從今日聽眾僧中賣衣，未三唱，應益價。」益價時比丘心悔：「我將無奪彼衣耶？」佛言：「三唱未竟，益價不犯。」
若比丘為利故，以鐵錢種種賣買，尼薩耆波夜提。
若比丘為利故，用銅錢、白镴錢、鉛錫
【現代漢語翻譯】 現代漢語譯本：如果爲了利益而買入后再賣出，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種懺悔罪）。
如果比丘所擁有的是可捨棄之物，如果用金子買銀子，用銀子買錢，用錢買穀物，用穀物買東西，如果是可以食用的東西，每吃一口就犯突吉羅罪（Dukkata，一種輕罪）。如果是可以製作衣服的東西，每次穿著就犯波逸提罪（Pacittiya，一種懺悔罪）。
佛說：『從今天開始允許，如果共同交易物品，對方反悔應該歸還，自己取回原來的物品。』當時六群比丘聽到佛允許共同交易物品反悔應該歸還自己取回原來的物品，聽到后故意半個月一個月穿著別人的衣服，使其損壞褪色，然後要求退貨。要求退貨時對方不給，因此發生爭鬥，互相謾罵毆打，各種事情發生。眾比丘將此事稟告佛，佛說：『七日內反悔的應該歸還，如果超過七日不應該歸還。』
有一個賣衣服的人拿著衣服去賣，六群比丘用低價要求買他昂貴的衣服。賣衣服的人說：『你們為什麼用低價索要我高價的衣服？如果不知道衣服價格的人，就會輕賤我的衣服，降低我的衣價。』佛說：『不應該用低價索要他人昂貴的衣服，如果用低價索要他人昂貴的衣服，犯突吉羅罪。如果確實需要這個東西，仔細思考說：『我用這麼多東西買。』如果對方不給，應該再說一次。如果還不給，又應該說第三次。如果三次索要不給，比丘急需這個東西，應該找一個凈人（Kappiya-karaka，指可以為比丘處理事務的在家人）讓他買這個東西。如果凈人不知道市場價格，比丘應當先教他，用這麼多東西買這個東西，應該教他：『這個東西要價多少，你好好考慮看看。』』
佛說：『從今天開始允許在僧團中賣衣服，未唱價三次之前，應該加價。』加價時比丘心裡後悔：『我難道是要搶別人的衣服嗎？』佛說：『三次唱價未結束，加價不犯。』
如果比丘爲了利益，用鐵錢進行各種買賣，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種懺悔罪）。
如果比丘爲了利益，用銅錢、白镴錢、鉛錫
【English Translation】 English version: If, for the sake of gain, one buys and then sells, it is a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture).
If a bhikkhu (Buddhist monk) has an item that can be relinquished, if he uses gold to buy silver, uses silver to buy money, uses money to buy grain, uses grain to buy goods, if the goods are edible, he incurs a Dukkata (an offense of wrong-doing) for each mouthful. If the goods can be made into clothing, he incurs a Pacittiya (an offense requiring expiation) each time he wears it.
The Buddha said, 'From today onwards, I allow that if there is a joint transaction of goods, and the other party regrets it, they should return the goods, and take back their original items.' At that time, the group of six bhikkhus heard that the Buddha allowed joint transactions of goods where regret allows return of the original items. Having heard this, they deliberately wore others' clothes for half a month or a month, causing them to be damaged and faded, and then demanded a refund. When they demanded a refund, the other party refused, and as a result, quarrels, insults, beatings, and various incidents arose. The bhikkhus reported this matter to the Buddha, who said, 'Those who regret within seven days should return the goods; if it is beyond seven days, they should not return them.'
There was a clothes seller carrying clothes to sell, and the group of six bhikkhus asked to buy his expensive clothes at a low price. The clothes seller said, 'Why do you ask for my expensive clothes at a low price? If people who do not know the price of clothes will despise my clothes and reduce their value.' The Buddha said, 'One should not ask for others' expensive clothes at a low price; if one asks for others' expensive clothes at a low price, it is a Dukkata. If one really needs the item, carefully consider and say, 'I will buy it with this much.' If the other party does not give it, one should say it again. If they still do not give it, one should say it a third time. If they do not give it after three requests, and the bhikkhu urgently needs the item, he should find a Kappiya-karaka (a layperson who can handle affairs for a bhikkhu) to buy the item. If the Kappiya-karaka does not know the market price, the bhikkhu should first teach him, to buy the item with this much, and should teach him, 'How much does this item cost? You should think carefully about it.''
The Buddha said, 'From today onwards, I allow selling clothes in the Sangha (Buddhist monastic order); before the third announcement of the price, one should increase the price.' When increasing the price, the bhikkhu regrets in his heart, 'Am I going to snatch someone else's clothes?' The Buddha said, 'Before the three announcements of the price are finished, increasing the price is not an offense.'
If a bhikkhu, for the sake of gain, engages in various buying and selling with iron coins, it is a Nissaggiya Pacittiya (an offense requiring expiation and forfeiture).
If a bhikkhu, for the sake of gain, uses copper coins, pewter coins, lead, or tin
錢、樹膠錢、皮錢、木錢種種買賣，皆尼薩耆波夜提。是比丘種種買賣物，若少應棄。若多，設得同心凈人者，應語凈人言：「我以如是如是因緣不應取，是物汝應取。」凈人語比丘：「是物與比丘。」比丘言：「此是不凈物，若凈當受。」若不得同心凈人，應用作四方僧臥具。是比丘應入僧中言：「諸大德！我種種賣買，得波夜提罪。我今發露不覆藏悔過。」僧應問：「汝舍是物不？」答言：「已舍。」僧應問：「汝見罪不？」答言：「見罪。」僧應語：「汝今發露不覆藏悔過，后莫復作。」若言：「未舍。」僧應約敕令舍。若僧不約敕，一切僧得突吉羅。若僧約敕不捨，是比丘得突吉羅。
若此賤彼貴賣，雖有利不犯，本不為利故。(二十事竟)
佛在王舍城。爾時六群比丘多畜缽，積聚生垢破壞，不用故。是中有比丘少欲知足行頭陀，聞是事心不喜，呵責六群比丘：「云何名比丘，多畜缽積聚生垢破壞不用？」如是呵已向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「實作是事不？」答言：「實作。世尊！」佛種種因緣呵責：「云何名比丘，多畜缽，積聚生垢破壞，不用故。」種種呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘畜長缽得至十日，過是畜者，尼薩耆波夜提
【現代漢語翻譯】 現代漢語譯本：買賣金錢、銀錢、皮革錢、木頭錢等等，都觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮罪）。如果比丘進行各種買賣所得的物品很少，應該丟棄。如果很多，如果能找到志同道合的凈人（Kappiya-karaka，指可以為比丘處理事務的居士），應該告訴凈人：『我因為這樣的因緣不應該接受這些東西，你應該拿走這些東西。』凈人對比丘說：『這些東西給你。』比丘說：『這些是不凈物，如果清凈了才能接受。』如果找不到志同道合的凈人，應該把這些東西作為四方僧（Sangha，僧團）的臥具。這位比丘應該進入僧團中說：『諸位大德！我因為進行各種買賣，觸犯了波逸提罪。我現在發露懺悔，不隱瞞過錯。』僧團應該問：『你捨棄這些東西了嗎？』回答說：『已經捨棄了。』僧團應該問：『你認識到自己的罪過了嗎？』回答說：『認識到罪過。』僧團應該說：『你現在發露懺悔，不隱瞞過錯，以後不要再犯。』如果說：『還沒有捨棄。』僧團應該告誡他，命令他捨棄。如果僧團不告誡，整個僧團都觸犯突吉羅（Dukkata，惡作罪）。如果僧團告誡了還不捨棄，這位比丘觸犯突吉羅。
如果這裡便宜，那裡貴賣，即使有利潤也不犯戒，只要原本不是爲了利益的緣故。（二十事完畢）
佛陀在王舍城（Rajagaha）。當時，六群比丘（Chabbaggiya，指六位行為不端的比丘）積蓄了很多缽（Patra，食器），堆積起來生了污垢，損壞了也不用。其中有少欲知足、奉行頭陀行（Dhuta，苦行）的比丘，聽到這件事心裡不高興，呵斥六群比丘：『怎麼能叫比丘呢，積蓄那麼多缽，堆積起來生了污垢，損壞了也不用？』這樣呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥：『怎麼能叫比丘呢，積蓄那麼多缽，堆積起來生了污垢，損壞了也不用？』種種呵斥之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘蓄積缽超過十天，超過這個期限蓄積，觸犯尼薩耆波逸提。』
【English Translation】 English version: All kinds of transactions involving money, silver coins, leather money, wooden money, etc., are offenses of Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu engages in various transactions and the items obtained are few, they should be discarded. If there are many, if a like-minded layperson (Kappiya-karaka, a layperson who can handle affairs for a bhikkhu) can be found, the bhikkhu should tell the layperson: 'I should not accept these things because of such and such a reason; you should take these things.' The layperson says to the bhikkhu: 'These things are for you.' The bhikkhu says: 'These are impure items; I will accept them when they are purified.' If a like-minded layperson cannot be found, these items should be used as bedding for the Sangha (community of monks) from all directions. This bhikkhu should enter the Sangha and say: 'Venerable sirs! Because I engaged in various transactions, I have committed a Pacittiya offense. I now confess and do not conceal my transgression.' The Sangha should ask: 'Have you relinquished these items?' The bhikkhu replies: 'I have relinquished them.' The Sangha should ask: 'Do you see your offense?' The bhikkhu replies: 'I see my offense.' The Sangha should say: 'You now confess and do not conceal your transgression; do not repeat it in the future.' If the bhikkhu says: 'I have not relinquished them,' the Sangha should admonish him and order him to relinquish them. If the Sangha does not admonish him, the entire Sangha commits a Dukkata (an offense of wrong-doing). If the Sangha admonishes him but he does not relinquish them, that bhikkhu commits a Dukkata.
If something is sold cheaply here and expensively there, it is not an offense even if there is profit, as long as the original intention was not for profit. (End of the twenty matters)
The Buddha was in Rajagaha (王舍城). At that time, the Chabbaggiya bhikkhus (六群比丘, group of six monks with bad behaviors) accumulated many bowls (Patra, 缽, alms bowl), which piled up, became dirty, and were broken and unused. Among them, there was a bhikkhu who was content with little, practiced the Dhuta (頭陀, ascetic practices), and when he heard about this, he was displeased and rebuked the Chabbaggiya bhikkhus: 'How can you be called bhikkhus, accumulating so many bowls, piling them up, letting them become dirty, and breaking them without using them?' After rebuking them in this way, he reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of bhikkhus, and knowing the situation, he asked the Chabbaggiya bhikkhus: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked them with various reasons: 'How can you be called bhikkhus, accumulating so many bowls, piling them up, letting them become dirty, and breaking them without using them?' After rebuking them in various ways, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu keeps a bowl for more than ten days, keeping it beyond this period is an offense of Nissaggiya Pacittiya.'
。」
缽者，有三種：上、中、下。上缽者，受三缽他飯，一缽他羹，余可食物半羹，是名上缽。下缽者，受一缽他飯，半缽他羹，余可食物半羹，是名下缽。若餘者名中缽。若大於大、若小於小缽，不名為缽。
尼薩耆波夜提者。是缽應舍，波夜提罪應悔過。
是中犯者，若比丘，一日得缽畜二日舍、二日得畜三日舍、三日得畜四日舍、四日得畜五日舍、五日得畜六日舍、六日得畜七日舍、七日得畜八日舍、八日得畜九日舍、九日得畜十日舍，十日得畜，十日時是缽應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘一日得缽，二日更得，畜一舍一。二日得三日更得，畜一舍一。三日得，四日更得，畜一舍一。四日得，五日更得，畜一舍一。五日得，六日更得，畜一舍一。六日得，七日更得，畜一舍一。七日得，八日更得，畜一舍一。八日得，九日更得，畜一舍一。九日得，十日更得，是缽十日時皆應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘一日得缽二日更得，畜后舍前。二日得三日更得，畜后舍前。三日得四日更得，畜后舍前。四日得五日更得，畜后舍前。五日得六日更得，畜
【現代漢語翻譯】 現代漢語譯本： 關於缽（Bō，梵語：Pātra，指出家僧人所用的食器），有三種：上等、中等、下等。上等缽，可以容納三缽他（Bō Tuō，容量單位）的飯，一缽他的羹，以及剩餘的可食用食物半缽他，這稱為上等缽。下等缽，可以容納一缽他的飯，半缽他的羹，以及剩餘的可食用食物半缽他，這稱為下等缽。如果容量介於兩者之間，則稱為中等缽。如果大於上等缽或小於下等缽，則不能稱為缽。
尼薩耆波夜提（Nísàqí Bōyè Tí，一種戒律名稱，指捨墮）：這個缽應該被捨棄，並且要為所犯的波夜提（Bōyè Tí，一種罪名）罪進行懺悔。
關於其中的犯戒情況：如果比丘（Bǐqiū，指出家男子），第一天得到缽，儲存兩天後捨棄；第二天得到缽，儲存三天後捨棄；第三天得到缽，儲存四天後捨棄；第四天得到缽，儲存五天後捨棄；第五天得到缽，儲存六天後捨棄；第六天得到缽，儲存七天後捨棄；第七天得到缽，儲存八天後捨棄；第八天得到缽，儲存九天後捨棄；第九天得到缽，儲存十天後捨棄，第十天得到缽，在第十天的時候這個缽應該交給別人，或者進行凈化處理，或者受持使用。如果不交給別人，不進行凈化處理，不受持使用，到了第十一天的黎明時分，就犯了尼薩耆波夜提罪。
又如果比丘第一天得到缽，第二天又得到缽，只能保留一個，捨棄一個。第二天得到缽，第三天又得到缽，只能保留一個，捨棄一個。第三天得到缽，第四天又得到缽，只能保留一個，捨棄一個。第四天得到缽，第五天又得到缽，只能保留一個，捨棄一個。第五天得到缽，第六天又得到缽，只能保留一個，捨棄一個。第六天得到缽，第七天又得到缽，只能保留一個，捨棄一個。第七天得到缽，第八天又得到缽，只能保留一個，捨棄一個。第八天得到缽，第九天又得到缽，只能保留一個，捨棄一個。第九天得到缽，第十天又得到缽，這些缽在第十天的時候都應該交給別人，或者進行凈化處理，或者受持使用。如果不交給別人，不進行凈化處理，不受持使用，到了第十一天的黎明時分，就犯了尼薩耆波夜提罪。
又如果比丘第一天得到缽，第二天又得到缽，保留後得到的，捨棄先得到的。第二天得到缽，第三天又得到缽，保留後得到的，捨棄先得到的。第三天得到缽，第四天又得到缽，保留後得到的，捨棄先得到的。第四天得到缽，第五天又得到缽，保留後得到的，捨棄先得到的。第五天得到缽，第六天又得到缽，
【English Translation】 English version: Regarding the bowl (Bō, Sanskrit: Pātra, referring to the eating utensil used by monks), there are three types: superior, medium, and inferior. A superior bowl can hold three Bō Tuō (a unit of volume) of rice, one Bō Tuō of soup, and half a Bō Tuō of remaining edible food; this is called a superior bowl. An inferior bowl can hold one Bō Tuō of rice, half a Bō Tuō of soup, and half a Bō Tuō of remaining edible food; this is called an inferior bowl. If the capacity is between the two, it is called a medium bowl. If it is larger than a superior bowl or smaller than an inferior bowl, it cannot be called a bowl.
Nísàqí Bōyè Tí (a type of precept, referring to expiation entailing forfeiture): This bowl should be relinquished, and one must repent for the Bōyè Tí (a type of offense) committed.
Regarding the offenses within this: If a Bǐqiū (a male monastic) obtains a bowl on the first day, he should keep it for two days and then relinquish it; if he obtains a bowl on the second day, he should keep it for three days and then relinquish it; if he obtains a bowl on the third day, he should keep it for four days and then relinquish it; if he obtains a bowl on the fourth day, he should keep it for five days and then relinquish it; if he obtains a bowl on the fifth day, he should keep it for six days and then relinquish it; if he obtains a bowl on the sixth day, he should keep it for seven days and then relinquish it; if he obtains a bowl on the seventh day, he should keep it for eight days and then relinquish it; if he obtains a bowl on the eighth day, he should keep it for nine days and then relinquish it; if he obtains a bowl on the ninth day, he should keep it for ten days and then relinquish it. If he obtains a bowl on the tenth day, on the tenth day, this bowl should be given to someone else, or purified, or used. If he does not give it to someone else, does not purify it, and does not use it, then at the dawn of the eleventh day, he commits the offense of Nísàqí Bōyè Tí.
Furthermore, if a Bǐqiū obtains a bowl on the first day and obtains another bowl on the second day, he should keep one and relinquish one. If he obtains a bowl on the second day and obtains another bowl on the third day, he should keep one and relinquish one. If he obtains a bowl on the third day and obtains another bowl on the fourth day, he should keep one and relinquish one. If he obtains a bowl on the fourth day and obtains another bowl on the fifth day, he should keep one and relinquish one. If he obtains a bowl on the fifth day and obtains another bowl on the sixth day, he should keep one and relinquish one. If he obtains a bowl on the sixth day and obtains another bowl on the seventh day, he should keep one and relinquish one. If he obtains a bowl on the seventh day and obtains another bowl on the eighth day, he should keep one and relinquish one. If he obtains a bowl on the eighth day and obtains another bowl on the ninth day, he should keep one and relinquish one. If he obtains a bowl on the ninth day and obtains another bowl on the tenth day, these bowls should all be given to someone else on the tenth day, or purified, or used. If he does not give them to someone else, does not purify them, and does not use them, then at the dawn of the eleventh day, he commits the offense of Nísàqí Bōyè Tí.
Furthermore, if a Bǐqiū obtains a bowl on the first day and obtains another bowl on the second day, he should keep the one obtained later and relinquish the one obtained earlier. If he obtains a bowl on the second day and obtains another bowl on the third day, he should keep the one obtained later and relinquish the one obtained earlier. If he obtains a bowl on the third day and obtains another bowl on the fourth day, he should keep the one obtained later and relinquish the one obtained earlier. If he obtains a bowl on the fourth day and obtains another bowl on the fifth day, he should keep the one obtained later and relinquish the one obtained earlier. If he obtains a bowl on the fifth day and obtains another bowl on the sixth day,
后舍前。六日得七日更得，畜后舍前。七日得八日更得，畜后舍前。八日得九日更得，畜后舍前。九日得十日更得，十日時是缽皆應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘一日得缽二日更得，畜前舍后。二日得三日更得，畜前舍后。三日得四日更得，畜前舍后。四日得五日更得，畜前舍后。五日得六日更得，畜前舍后。六日得七日更得，畜前舍后。七日得八日更得，畜前舍后。八日得九日更得，畜前舍后。九日得十日更得，是缽十日時應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘一日得缽畜二日不得，三、四、五、六、七、八、九、十日不得，是缽十日時應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
又比丘一日得缽畜二日更得，三、四、五、六、七、八、九、十日更得畜，是缽十日時皆應與人、若作凈、若受持，若不與人、不作凈、不受持，至十一日地了時，尼薩耆波夜提。
若比丘有缽，應舍未舍，罪未悔過，次續未斷更得缽，是后缽，得尼薩耆波夜提，本缽因緣故。
又比丘應舍缽已舍，罪未悔過，次續未斷更得缽。是后
【現代漢語翻譯】 現代漢語譯本 如果比丘（bhikkhu，佛教僧侶）已經有了缽（patra，化緣用的食器），六天後又得到新的缽，就應該把舊的缽捨棄。七天後又得到新的缽，也應該把舊的缽捨棄。八天後得到新的缽，也應該把舊的缽捨棄。九天後得到新的缽，也應該把舊的缽捨棄。如果十天後得到新的缽，這個缽應該佈施給別人，或者進行凈化處理，或者自己受持。如果不佈施給別人，不進行凈化處理，也不自己受持，到了第十一天天亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 還有，比丘第一天得到缽，兩天後又得到新的缽，就應該把舊的缽捨棄。兩天後得到缽，三天後又得到新的缽，就應該把舊的缽捨棄。三天後得到缽，四天後又得到新的缽，就應該把舊的缽捨棄。四天後得到缽，五天後又得到新的缽，就應該把舊的缽捨棄。五天後得到缽，六天後又得到新的缽，就應該把舊的缽捨棄。六天後得到缽，七天後又得到新的缽，就應該把舊的缽捨棄。七天後得到缽，八天後又得到新的缽，就應該把舊的缽捨棄。八天後得到缽，九天後又得到新的缽，就應該把舊的缽捨棄。如果九天後得到缽，十天後得到新的缽，這個缽在第十天的時候應該佈施給別人，或者進行凈化處理，或者自己受持。如果不佈施給別人，不進行凈化處理，也不自己受持，到了第十一天天亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 還有，比丘第一天得到缽，兩天後沒有得到新的缽，三天、四天、五天、六天、七天、八天、九天、十天都沒有得到新的缽，這個缽在第十天的時候應該佈施給別人，或者進行凈化處理，或者自己受持。如果不佈施給別人，不進行凈化處理，也不自己受持，到了第十一天天亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 還有，比丘第一天得到缽，兩天後又得到新的缽，三天、四天、五天、六天、七天、八天、九天、十天又不斷得到新的缽，這些缽在第十天的時候都應該佈施給別人，或者進行凈化處理，或者自己受持。如果不佈施給別人，不進行凈化處理，也不自己受持，到了第十一天天亮的時候，就觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。 如果比丘有缽，應該捨棄卻沒有捨棄，罪過沒有懺悔，繼續不斷地得到新的缽，那麼得到的這個新的缽，觸犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪），因為之前那個缽的緣故。 還有，比丘應該捨棄缽已經捨棄了，罪過沒有懺悔，繼續不斷地得到新的缽。這個新的缽……
【English Translation】 English version If a bhikkhu (Buddhist monk) has a bowl (patra, alms bowl), and after six days obtains another bowl, he should relinquish the former bowl. If after seven days he obtains another bowl, he should relinquish the former bowl. If after eight days he obtains another bowl, he should relinquish the former bowl. If after nine days he obtains another bowl, he should relinquish the former bowl. If after ten days he obtains another bowl, that bowl should be given to another person, or purified, or kept. If he does not give it to another person, does not purify it, and does not keep it, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (offense entailing forfeiture). Furthermore, if a bhikkhu obtains a bowl on the first day, and after two days obtains another bowl, he should relinquish the former bowl. If after two days he obtains a bowl, and after three days obtains another bowl, he should relinquish the former bowl. If after three days he obtains a bowl, and after four days obtains another bowl, he should relinquish the former bowl. If after four days he obtains a bowl, and after five days obtains another bowl, he should relinquish the former bowl. If after five days he obtains a bowl, and after six days obtains another bowl, he should relinquish the former bowl. If after six days he obtains a bowl, and after seven days obtains another bowl, he should relinquish the former bowl. If after seven days he obtains a bowl, and after eight days obtains another bowl, he should relinquish the former bowl. If after eight days he obtains a bowl, and after nine days obtains another bowl, he should relinquish the former bowl. If after nine days he obtains a bowl, and after ten days obtains another bowl, that bowl should be given to another person, or purified, or kept on the tenth day. If he does not give it to another person, does not purify it, and does not keep it, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (offense entailing forfeiture). Furthermore, if a bhikkhu obtains a bowl on the first day, and does not obtain another bowl after two days, and does not obtain another bowl after three, four, five, six, seven, eight, nine, or ten days, that bowl should be given to another person, or purified, or kept on the tenth day. If he does not give it to another person, does not purify it, and does not keep it, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (offense entailing forfeiture). Furthermore, if a bhikkhu obtains a bowl on the first day, and obtains another bowl after two days, and continues to obtain another bowl after three, four, five, six, seven, eight, nine, or ten days, all those bowls should be given to another person, or purified, or kept on the tenth day. If he does not give them to another person, does not purify them, and does not keep them, at the dawn of the eleventh day, it is a Nissaggiya Pacittiya (offense entailing forfeiture). If a bhikkhu has a bowl, and should relinquish it but has not relinquished it, and the offense has not been confessed, and the sequence has not been broken, and he obtains another bowl, that later bowl is a Nissaggiya Pacittiya (offense entailing forfeiture), because of the former bowl. Furthermore, if a bhikkhu should relinquish a bowl and has relinquished it, and the offense has not been confessed, and the sequence has not been broken, and he obtains another bowl. That later bowl...
缽，尼薩耆波夜提，本缽因緣故。
又比丘有應舍缽已舍，罪已悔過，次續未斷更得缽，是后缽，尼薩耆波夜提，本缽因緣故。
又比丘有應舍缽已舍，罪已悔過，次續已斷，更得異缽者，不犯。(二十一事竟)
十誦律卷第七 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第八(二誦之二)
後秦北印度三藏弗若多羅譯明三十尼薩耆法之四
佛在舍婆提。爾時跋難陀釋子共一估客子市巷中行，見一肆上有好瓦缽圓正可愛，見已貪著，語估客子：「汝看是瓦缽圓正可愛。」答言：「實爾。」估客子言：「汝須是不？」答言：「欲得。」即便買與。跋難陀釋子得是缽已，出舍衛城入祇洹中，示諸比丘言：「諸長老！汝等看是瓦缽圓正可愛。」諸比丘言：「實好！汝何從得？」跋難陀向諸比丘廣說是事，諸比丘問：「汝先有所用缽不？」答言：「先有。」又言：「用此缽為？」答言：「先有、今有，有何患？」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，先有所用缽，更乞新缽？」種種呵已向佛廣說。佛以是事集比丘僧，知而故問跋難陀釋子：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，先有所用
【現代漢語翻譯】 現代漢語譯本 缽，尼薩耆波逸提（Nissaggiya Pacittiya，一種戒律），因為缽的緣故。 如果比丘有應該捨棄的缽已經捨棄，罪過已經懺悔，但之後（受持缽的）相續未斷，又得到新的缽，這個后得的缽，尼薩耆波逸提，因為本來的缽的緣故。 如果比丘有應該捨棄的缽已經捨棄，罪過已經懺悔，（受持缽的）相續已斷，又得到不同的缽，則不犯戒。（二十一事完畢） 《十誦律》卷第七 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第八（二誦之二） 後秦北印度三藏弗若多羅譯 明三十尼薩耆法之四 佛陀在舍衛城（Savatthi）。當時，跋難陀釋子（Bhallananda，釋迦族出家的比丘）與一個商人子在市街中行走，看見一個店舖里有好的瓦缽，圓正可愛。看見後心生貪著，對商人子說：『你看這個瓦缽，圓正可愛。』商人子回答說：『確實如此。』商人子問：『你需要這個嗎？』回答說：『想要得到。』商人子就買給他了。跋難陀釋子得到這個缽后，出舍衛城進入祇洹精舍（Jetavana），向眾比丘展示說：『諸位長老！你們看這個瓦缽，圓正可愛。』眾比丘說：『確實很好！你從哪裡得到的？』跋難陀向眾比丘詳細說了這件事。眾比丘問：『你先前有在用的缽嗎？』回答說：『先前有。』又問：『你用這個缽做什麼？』回答說：『先前有，現在有，有什麼妨礙？』這些比丘中，有少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事心中不悅，用種種因緣呵責：『怎麼能叫比丘，先前有在用的缽，又乞求新的缽？』種種呵責后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知故問跋難陀釋子：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責：『怎麼能叫比丘，先前有所用
【English Translation】 English version A bowl, Nissaggiya Pacittiya (an offense requiring forfeiture and confession), because of the bowl. Furthermore, if a bhikkhu has relinquished a bowl that should be relinquished, has confessed the offense, but the continuity (of possessing a bowl) has not been broken, and then obtains another bowl, this later-obtained bowl is a Nissaggiya Pacittiya, because of the original bowl. Furthermore, if a bhikkhu has relinquished a bowl that should be relinquished, has confessed the offense, and the continuity (of possessing a bowl) has been broken, and then obtains a different bowl, there is no offense. (End of twenty-one matters) Vinaya in Ten Recitations, Scroll 7 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 8 (Second Recitation, Part 2) Translated by Tripiṭaka Punyatara from North India of Later Qin Dynasty, clarifying the fourth of thirty Nissaggiya rules The Buddha was in Savatthi (舍衛城). At that time, Bhallananda (跋難陀), a Sakyan son, was walking in the market street with a merchant's son. He saw a shop with a good clay bowl, round, upright, and lovely. Having seen it, he became greedy and said to the merchant's son, 'Look at this clay bowl, round, upright, and lovely.' The merchant's son replied, 'Indeed it is.' The merchant's son asked, 'Do you need this?' He replied, 'I want to get it.' So the merchant's son bought it for him. After Bhallananda obtained this bowl, he left Savatthi and entered Jetavana (祇洹精舍), showing it to the bhikkhus, saying, 'Venerable elders! Look at this clay bowl, round, upright, and lovely.' The bhikkhus said, 'It is indeed good! Where did you get it?' Bhallananda explained the matter in detail to the bhikkhus. The bhikkhus asked, 'Do you have a bowl that you are already using?' He replied, 'I already have one.' They asked again, 'What are you doing with this bowl?' He replied, 'I had one before, and I have one now, what is the problem?' Among these bhikkhus, there were those who were of few desires, content, and practiced the dhuta (頭陀) practices. Hearing this matter, they were displeased and rebuked him for various reasons, 'How can you be called a bhikkhu, having a bowl that you are already using, and then begging for a new bowl?' After rebuking him in various ways, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the assembly of bhikkhus, and knowingly asked Bhallananda, 'Did you really do this?' He replied, 'I really did, World Honored One!' The Buddha rebuked him for various reasons, 'How can you be called a bhikkhu, having a bowl that you are already using'
缽，更乞新缽？」種種呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘所用缽破，減五綴，更乞新缽，為好故，尼薩耆波夜提。是缽應比丘僧中舍，此眾中最下缽，應與是比丘，如是教言：『汝比丘畜是缽乃至破，是事應爾。』」
所用缽者，先所受用食缽。缽者，有三種：上、中、下。上者，受三缽他飯，一缽他羹，余可食物半羹，是名上缽。下缽者，受一缽他飯，半缽他羹，余可食物半羹，是名下缽。餘者，名中缽。大於大、小於小，不名為缽。
減五綴者，四綴、三綴、二綴、一綴。
為好者，是比丘難滿難養、不知足不少欲故。
是缽應比丘眾中舍者，是缽應盛滿中水，僧中行之，應作是唱言：「諸長老集！今欲作滿水缽。」諸比丘應即時各自持先所受用缽來集一處，是時諸比丘不得更受余缽。若諸比丘於是時更受余缽者，得突吉羅罪。僧和合已，先應作行滿水缽人羯磨，一比丘應僧中唱言：「諸長老！誰能行是滿水缽者？」若比丘言：「我能。」是比丘若成就五惡法，不應令作行缽人。何等五惡？隨欲行、隨瞋行、隨怖行、隨癡行、不知行不行。若成就五善法者，應令作行缽入，不隨欲、瞋、怖、癡、知行不行，是比丘應令作行缽人。是中一比丘即時唱言：
【現代漢語翻譯】 現代漢語譯本： 呵斥了種種行為后，佛陀對比丘們說：『因為有十種利益，所以我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘所使用的缽破損，少於五個綴補，又去乞討新的缽，爲了更好的缽，觸犯尼薩耆波夜提罪（Nissaggiya Pacittiya）。這個缽應該在比丘僧團中捨棄，這個僧團中最差的缽，應該給這個比丘，這樣教導他說：『你，比丘，持有這個缽直到它破損，這件事應該如此。』 『所用缽』，是指先前所受用過的食用缽。缽有三種：上等、中等、下等。上等缽可以盛三缽他（pattha，容量單位）的飯，一缽他的羹，剩餘的可食用食物半羹，這叫做上等缽。下等缽可以盛一缽他的飯，半缽他的羹，剩餘的可食用食物半羹，這叫做下等缽。剩餘的，叫做中等缽。大於大缽，小於小缽，都不能叫做缽。 『少於五個綴補』，指四個綴補、三個綴補、兩個綴補、一個綴補。 『爲了更好』，是因為這個比丘難以滿足、難以養活、不知足、不寡慾。 『這個缽應該在比丘僧團中捨棄』，是指這個缽應該盛滿水，在僧團中傳遞，應該這樣唱言：『諸位長老聚集！現在想要做滿水缽的儀式。』諸位比丘應該立刻各自拿著先前所受用的缽來聚集在一處，這時諸位比丘不得再接受其他的缽。如果諸位比丘在這個時候再接受其他的缽，會犯突吉羅罪（Dukkata）。僧團和合后，首先應該進行行滿水缽人的羯磨（kamma，儀式），一位比丘應該在僧團中唱言：『諸位長老！誰能做行滿水缽的人？』如果比丘說：『我能。』這個比丘如果成就了五種惡法，不應該讓他做行缽人。哪五種惡？隨欲而行、隨嗔而行、隨怖而行、隨癡而行、不知可行不可行。如果成就了五種善法，應該讓他做行缽人，不隨欲、嗔、怖、癡、知可行不可行，這個比丘應該讓他做行缽人。這時一位比丘立刻唱言：
【English Translation】 English version: After rebuking these various actions, the Buddha said to the Bhikkhus (monks): 'Because of ten benefits, I establish a rule for the Bhikkhus. From now on, this rule should be stated as follows: If a Bhikkhu's used bowl is broken, with fewer than five repairs, and he asks for a new bowl, for the sake of a better one, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). This bowl should be forfeited within the Sangha (monastic community) of Bhikkhus, and the worst bowl in that Sangha should be given to that Bhikkhu, with the instruction: 'You, Bhikkhu, keep this bowl until it breaks; this is how it should be.' 'Used bowl' refers to the eating bowl that was previously used. There are three types of bowls: superior, medium, and inferior. A superior bowl can hold three patthas (a unit of measure) of rice, one pattha of soup, and half a pattha of remaining edible food; this is called a superior bowl. An inferior bowl can hold one pattha of rice, half a pattha of soup, and half a pattha of remaining edible food; this is called an inferior bowl. The remainder is called a medium bowl. A bowl that is larger than a large bowl or smaller than a small bowl is not considered a bowl. 'Fewer than five repairs' refers to four repairs, three repairs, two repairs, or one repair. 'For the sake of a better one' is because this Bhikkhu is difficult to satisfy, difficult to support, not content, and not of few desires. 'This bowl should be forfeited within the Sangha of Bhikkhus' means that the bowl should be filled with water and passed around in the Sangha, and it should be announced: 'Venerable elders, gather! We now wish to perform the ceremony of the bowl filled with water.' The Bhikkhus should immediately each bring their previously used bowls and gather in one place. At this time, the Bhikkhus must not receive any other bowls. If the Bhikkhus receive other bowls at this time, they commit a Dukkata (wrongdoing) offense. After the Sangha is assembled, the Kamma (ceremonial act) of the person who will carry the bowl filled with water should be performed first. One Bhikkhu should announce in the Sangha: 'Venerable elders! Who can be the person to carry the bowl filled with water?' If a Bhikkhu says, 'I can,' and that Bhikkhu possesses five evil qualities, he should not be allowed to be the person to carry the bowl. What are the five evils? Acting according to desire, acting according to anger, acting according to fear, acting according to delusion, and not knowing what is proper to do and not to do. If he possesses five good qualities, he should be allowed to be the person to carry the bowl: not acting according to desire, anger, fear, or delusion, and knowing what is proper to do and not to do. This Bhikkhu should be allowed to be the person to carry the bowl. Then one Bhikkhu immediately announces:
「大德僧聽！某甲比丘能作行滿水缽人。若僧時到僧忍聽，某甲比丘作行滿水缽人。如是白。」如是作白二羯磨。「僧今聽某甲比丘作行滿水缽人竟，僧忍，默然故，是事如是持！」若是比丘作行滿水缽人，應滿缽盛水，初應先至第一上座比丘所問言：「上座須是缽不？」若上座言：「須。」應與上座。是人應取上座缽行之，次到第二上座所，問言：「須是缽不？」若言：「須。」應與。又應取第二上座缽次問第三上座，問第三上座時，若第一上座心悔還自索缽者，佛言：「不應與。」若上座強取，應還奪，教上座作突吉羅悔過。若是缽第一上座不取者，應次第行遍。若是滿水缽都無人取者，乃應還與彼比丘。若有人取是缽者，應取是人缽次遍行之。若無取是缽者，乃以與彼比丘。如是教言：「汝畜是缽，乃至破是缽。莫著地，莫著石上，莫著高處，莫著屋漏處，莫著土埵上，不應持至大小便處，不應持入浴室，不應以雜沙牛屎洗，若缽濕不應便舉，不應令太乾，不應故打破，不應用澡洗手面。好守護，莫以是破因緣故求覓，妨廢坐禪讀經行道。」
尼薩耆波夜提者，是缽應舍，波夜提罪應悔過。
是中犯者，若比丘缽未破，不應更乞新缽。若乞得者，尼薩耆波夜提；不得者，突吉羅。
若比丘缽
【現代漢語翻譯】 現代漢語譯本： 『大德僧眾請聽！某甲（比丘的名字）比丘能夠擔任行滿水缽的人。如果僧眾認為時機已到，請僧眾允許，某甲比丘擔任行滿水缽的人。就這樣稟告。』就這樣進行一次稟告和一次羯磨（僧團會議的正式議事程式）。『僧眾現在聽取某甲比丘擔任行滿水缽的人完畢，僧眾認可，因為默然不語，這件事就這樣成立！』如果這位比丘擔任行滿水缽的人，應該盛滿缽的水，首先應該先到第一上座比丘那裡，問道：『上座需要這個缽嗎？』如果上座說：『需要。』應該把缽給他。這個人應該拿著上座的缽去傳遞，然後到第二上座那裡，問道：『需要這個缽嗎？』如果他說：『需要。』應該給他。又應該拿著第二上座的缽依次詢問第三上座，詢問第三上座時，如果第一上座後悔了，想要索回自己的缽，佛說：『不應該給他。』如果上座強行索取，應該奪回來，教導上座進行突吉羅（輕罪）的懺悔。如果第一上座不取這個缽，應該依次傳遞給所有上座。如果盛滿水的缽沒有人取，就應該還給那位比丘。如果有人取了這個缽，應該拿著這個人的缽依次傳遞。如果沒有人取這個缽，就應該交給那位比丘。這樣教導他說：『你保管這個缽，直到它破損。不要放在地上，不要放在石頭上，不要放在高處，不要放在漏雨的地方，不要放在土堆上，不應該拿到大小便的地方，不應該帶入浴室，不應該用雜沙或牛糞清洗，如果缽是濕的，不應該立即拿起，不應該讓它太乾燥，不應該故意打破，不應該用它來洗手洗臉。好好守護它，不要因為這個破損的因緣而尋求，妨礙坐禪、讀經、行道。』
尼薩耆波夜提（捨墮）的意思是，這個缽應該捨棄，犯了波夜提（墮罪）的罪應該懺悔。
這裡所說的犯戒，如果比丘的缽沒有破損，不應該再乞求新的缽。如果乞求到了，犯尼薩耆波夜提（捨墮）；如果沒有乞求到，犯突吉羅（輕罪）。
如果比丘的缽
【English Translation】 English version: 『Venerable Sangha, listen! Bhikkhu (name of the bhikkhu) is capable of performing the duty of the one who carries the full water bowl. If it is the Sangha's time, may the Sangha consent, Bhikkhu (name of the bhikkhu) will perform the duty of the one who carries the full water bowl. This is the announcement.』 Thus, one announcement and one Kamma (formal act of the Sangha) should be performed. 『The Sangha has now heard that Bhikkhu (name of the bhikkhu) has completed the duty of the one who carries the full water bowl, the Sangha approves, because of silence, this matter is thus established!』 If this bhikkhu is performing the duty of the one who carries the full water bowl, he should fill the bowl with water, and first go to the first senior bhikkhu and ask: 『Venerable Sir, do you need this bowl?』 If the senior says: 『I need it.』 He should give the bowl to the senior. This person should take the senior's bowl and pass it on, then go to the second senior and ask: 『Do you need this bowl?』 If he says: 『I need it.』 He should give it to him. He should then take the second senior's bowl and ask the third senior in turn. When asking the third senior, if the first senior regrets and wants to reclaim his bowl, the Buddha said: 『He should not be given it.』 If the senior forcibly takes it, it should be taken back, and the senior should be taught to confess the Dukkhata (minor offense). If the first senior does not take this bowl, it should be passed on to all the seniors in turn. If no one takes the full water bowl, it should be returned to that bhikkhu. If someone takes this bowl, he should take that person's bowl and pass it on in turn. If no one takes this bowl, it should be given to that bhikkhu. He should be taught thus: 『You should keep this bowl until it is broken. Do not place it on the ground, do not place it on a stone, do not place it in a high place, do not place it in a leaky place, do not place it on a mound of earth, it should not be taken to the place of urination and defecation, it should not be taken into the bathroom, it should not be washed with mixed sand or cow dung, if the bowl is wet, it should not be picked up immediately, it should not be allowed to become too dry, it should not be deliberately broken, it should not be used to wash hands and face. Guard it well, do not seek because of this broken cause, hindering meditation, reading scriptures, and walking the path.』
Nissaggiya Pacittiya (offense entailing forfeiture) means that this bowl should be forfeited, and the offense of Pacittiya (expiation offense) should be confessed.
Here, the offense is that if a bhikkhu's bowl is not broken, he should not ask for a new bowl. If he obtains it, he commits Nissaggiya Pacittiya (offense entailing forfeiture); if he does not obtain it, he commits Dukkhata (minor offense).
If a bhikkhu's bowl
破可一綴，若綴、若未綴，不應更乞。若乞得者，尼薩耆波夜提；不得者，突吉羅。
若比丘缽破可兩綴、三綴、四綴，若綴、未綴，不應更乞。若乞得者，尼薩耆波夜提；不得者，突吉羅。
若比丘缽破可五綴，若綴、未綴，更乞新缽，若得不得，不犯。(二十二事竟)
佛在王舍城。爾時六群比丘自乞縷，持到富貴人舍，作是言：「諸聚落主，令織師為我織衣。」是諸貴人即語織師：「與是比丘織衣，我與汝價。」是織師依此貴人舍住，敬畏故不能違逆。但織衣時瞋恚呵責言：「沙門釋子自言：『善好有德。』依恃貴人使我虛作，無食無價，亦無福德恩分。是我等衰惱失利，值遇是難滿難養不少欲不知足人。」是中有比丘少欲知足行頭陀，聞是呵責心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，自乞縷使非親里織師織衣。」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘自行乞縷，使非親里織師織者，尼薩耆波夜提。」
自乞者，或得五十波羅、或得百波羅，乃至得一兩。
縷者，麻縷、毛縷、芻摩縷、劫貝縷。
非親里者，親里名父母、
【現代漢語翻譯】 現代漢語譯本：缽如果破損可以縫補一處，無論縫補與否，都不應該再乞求新的缽。如果乞求得到新的缽，犯捨墮罪（Nissaggiya Pacittiya）；如果沒得到，犯惡作罪（Dukkata）。 缽如果破損可以縫補兩處、三處、四處，無論縫補與否，都不應該再乞求新的缽。如果乞求得到新的缽，犯捨墮罪；如果沒得到，犯惡作罪。 缽如果破損可以縫補五處，無論縫補與否，再乞求新的缽，無論得到與否，都不犯戒。（二十二事完畢） 佛陀住在王舍城（Rajagaha）。當時，六群比丘自己乞討線，拿到富貴人家裡，說：『各位聚落主，請讓織工為我織衣服。』這些貴人就對織工說：『為這些比丘織衣服，我給你工錢。』織工依靠這些貴人的住所，因為敬畏而不敢違抗。但是織衣服的時候，就生氣地責罵說：『沙門釋子（Sakya）自己說：『善良美好有德行。』依靠貴人讓我白白地做工，沒有食物沒有工錢，也沒有福德恩惠。我們真是衰敗倒霉，遇到了這些難以滿足、難以供養、少欲知足都是假的傢伙。』其中有少欲知足、奉行頭陀行（dhuta）的比丘，聽到這些責罵心裡不高興，向佛陀詳細地說了這件事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責六群比丘：『怎麼能叫比丘，自己乞討線，讓非親屬的織工織衣服。』用種種因緣呵責之後，告訴眾比丘：『因為十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘自己乞討線，讓非親屬的織工織衣服，犯捨墮罪。』 『自己乞討』，或者得到五十波羅（pala，重量單位），或者得到一百波羅，乃至得到一兩（重量單位）。 『線』，指麻線、毛線、芻摩線（chuma，一種植物纖維）、劫貝線（kappasa，棉花）。 『非親屬』，親屬指的是父母、
【English Translation】 English version: If a bhikkhu's bowl is cracked and can be mended with one join, whether it is mended or not, he should not ask for another. If he obtains one by asking, it is a Nissaggiya Pacittiya offense; if he does not obtain one, it is a Dukkata offense. If a bhikkhu's bowl is cracked and can be mended with two, three, or four joins, whether it is mended or not, he should not ask for another. If he obtains one by asking, it is a Nissaggiya Pacittiya offense; if he does not obtain one, it is a Dukkata offense. If a bhikkhu's bowl is cracked and can be mended with five joins, whether it is mended or not, and he asks for a new bowl, whether he obtains it or not, there is no offense. (End of the twenty-second matter) The Buddha was residing in Rajagaha (王舍城). At that time, the group-of-six bhikkhus personally begged for thread and took it to the homes of wealthy people, saying: 'O lords of the villages, have weavers weave robes for us.' These wealthy people would then say to the weavers: 'Weave robes for these bhikkhus, and I will pay you.' The weavers, relying on the residences of these wealthy people, could not refuse due to respect and fear. However, while weaving the robes, they would angrily scold, saying: 'These Sakya (釋子) ascetics claim to be 'good and virtuous.' Relying on the wealthy, they make me work in vain, without food or pay, and without any merit or benefit. We are truly declining and losing out, encountering these difficult-to-satisfy, difficult-to-support, falsely claiming to be content and having few desires people.' Among them were bhikkhus who were content with little, practiced the dhuta (頭陀行) practices, and upon hearing these scoldings, were displeased and reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧團) of bhikkhus, and knowingly asked the group-of-six bhikkhus: 'Did you really do this?' They replied: 'We did, O Blessed One!' The Buddha, using various reasons, rebuked the group-of-six bhikkhus: 'How can you be called bhikkhus, personally begging for thread and having non-relatives weave robes?' After rebuking them for various reasons, he told the bhikkhus: 'For the sake of ten benefits, I establish a rule for the bhikkhus. From now on, this rule should be stated as follows: If a bhikkhu personally begs for thread and has a non-relative weaver weave robes, it is a Nissaggiya Pacittiya offense.' 'Personally begging' means obtaining fifty pala (波羅, a unit of weight), or one hundred pala, or even one tical (兩, a unit of weight). 'Thread' refers to linen thread, wool thread, chuma (芻摩) thread (a type of plant fiber), or kappasa (劫貝) thread (cotton). 'Non-relative' refers to those who are not parents,
兄弟、姊妹、兒女，乃至七世因緣，異是名非親里。
織師者，若男女、黃門、二根。
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘從親里乞縷，若令親里織、若自織、若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞不犯，令親里織亦不犯。自織，得突吉羅。令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從親里乞縷，令非親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞不犯。令非親里織師織，尼薩耆波夜提。若自織，令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從親里乞縷，令親里非親里織，若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞不犯，令親里織亦不犯。令非親里織，尼薩耆波夜提。自織，令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從非親里乞縷，令非親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從非親里乞縷，突吉羅。令非親里織，尼薩耆波夜提。自織，令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從非親里乞縷，令親里織、若自織，若令比丘
、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從非親里乞縷，突吉羅。令親里織，無犯。自織，令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從非親里乞縷，令親里非親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從非親里乞縷，突吉羅。令非親里織，尼薩耆波夜提。令親里織，不犯。自織，令比丘、比丘尼織、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從親里非親里乞縷，令親里非親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞不犯。從非親里乞，突吉羅。令親里織，不犯。令非親里織，尼薩耆波夜提。自織，令比丘、比丘尼織式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從親里非親里乞縷，令親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞，不犯。從非親里乞，突吉羅。令親里織，不犯。自織，令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織，皆突吉羅。
若比丘從親里非親里乞縷，令非親里織、若自織，若令比丘、比丘尼、式叉摩尼、沙彌、沙彌尼織。是中從親里乞，不犯。從非親里乞，突吉羅。令非親里織，尼薩耆波夜提。自織，令比丘、比丘尼、式叉摩尼、
【現代漢語翻譯】 現代漢語譯本 如果比丘從非親屬那裡乞討線，讓比丘、比丘尼（bhikkhuni，女性出家人）、式叉摩尼（sikkhamana，預備沙彌尼）、沙彌（samanera，小沙彌）、沙彌尼（samaneri，小沙彌尼）來織。這裡面，從非親屬那裡乞討線，犯突吉羅（dukkhata，輕罪）。讓親屬來織，不犯戒。自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織，都犯突吉羅。
如果比丘從非親屬那裡乞討線，讓親屬或非親屬來織，或者自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織。這裡面，從非親屬那裡乞討線，犯突吉羅。讓非親屬來織，犯尼薩耆波夜提（nissaggiya pacittiya，捨墮罪）。讓親屬來織，不犯戒。自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織，都犯突吉羅。
如果比丘從親屬和非親屬那裡乞討線，讓親屬或非親屬來織，或者自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織。這裡面，從親屬那裡乞討不犯戒。從非親屬那裡乞討，犯突吉羅。讓親屬來織，不犯戒。讓非親屬來織，犯尼薩耆波夜提。自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織，都犯突吉羅。
如果比丘從親屬和非親屬那裡乞討線，讓親屬來織，或者自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織。這裡面，從親屬那裡乞討，不犯戒。從非親屬那裡乞討，犯突吉羅。讓親屬來織，不犯戒。自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織，都犯突吉羅。
如果比丘從親屬和非親屬那裡乞討線，讓非親屬來織，或者自己織，或者讓比丘、比丘尼、式叉摩尼、沙彌、沙彌尼來織。這裡面，從親屬那裡乞討，不犯戒。從非親屬那裡乞討，犯突吉羅。讓非親屬來織，犯尼薩耆波夜提。自己織，或者讓比丘、比丘尼、式叉摩尼、
【English Translation】 English version If a bhikkhu (monk) begs for thread from non-relatives, and has bhikkhunis, sikkhamanas (probationary nuns), samaneras (novice monks), or samaneris (novice nuns) weave it, it is a dukkata (wrongdoing). If he has relatives weave it, there is no offense. If he weaves it himself, or has bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, it is a dukkata.
If a bhikkhu begs for thread from non-relatives, and has relatives or non-relatives weave it, or weaves it himself, or has bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, begging for thread from non-relatives is a dukkata. Having non-relatives weave it is a nissaggiya pacittiya (an offense requiring forfeiture). Having relatives weave it is not an offense. Weaving it himself, or having bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, is a dukkata.
If a bhikkhu begs for thread from relatives and non-relatives, and has relatives or non-relatives weave it, or weaves it himself, or has bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, begging from relatives is not an offense. Begging from non-relatives is a dukkata. Having relatives weave it is not an offense. Having non-relatives weave it is a nissaggiya pacittiya. Weaving it himself, or having bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, is a dukkata.
If a bhikkhu begs for thread from relatives and non-relatives, and has relatives weave it, or weaves it himself, or has bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, begging from relatives is not an offense. Begging from non-relatives is a dukkata. Having relatives weave it is not an offense. Weaving it himself, or having bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, is a dukkata.
If a bhikkhu begs for thread from relatives and non-relatives, and has non-relatives weave it, or weaves it himself, or has bhikkhus, bhikkhunis, sikkhamanas, samaneras, or samaneris weave it, begging from relatives is not an offense. Begging from non-relatives is a dukkata. Having non-relatives weave it is a nissaggiya pacittiya. Weaving it himself, or having bhikkhus, bhikkhunis, sikkhamanas,
沙彌、沙彌尼織，皆突吉羅。
不犯者，織一波梨，若織禪帶、腰帶，若一杼兩杼，不犯。(二十三事竟)
佛在舍衛國。爾時有一居士，為跋難陀釋子故令織師織衣。跋難陀聞是事，往語織師言：「汝知不？是衣為我織，汝好織、廣織、極好織、凈潔織，我當少多利益汝，若食、若似食、若食直。」織師言：「大德！我等學是者，欲得利故。若與我少多利者，當爲汝好織、廣織、極好織、凈潔織。」跋難陀言：「善！」時織師便為好織、廣織、極好織、凈潔織，多費經緯。居士覺已，語織師言：「何以用經緯多？」織師答言：「我不減不偷，織竟自共稱看。今是衣好織、廣織、極好織、凈潔織故，多費經緯。」居士言：「誰約敕汝令如是織？」織師言：「跋難陀釋子。」居士言：「但好織是。」居士先所辦縷，更再三倍用，乃得成衣。與跋難陀釋子已，瞋恚呵責：「諸沙門釋子自言：『善好有功德。』何以乃能不知時不知量？若施者不知量，受者應知量。我先所辦縷再三倍用，乃得成衣。此是我等衰惱失利，何以供養是難滿難養不知猒足不少欲人？」是中有比丘少欲知足行頭陀，聞是居士呵責心不喜，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種
【現代漢語翻譯】 現代漢語譯本 沙彌（Śrāmaṇera，佛教出家男子）和沙彌尼（Śrāmaṇerī，佛教出家女子）織布，都犯突吉羅罪（Dukṛta，一種輕罪）。
不犯的情況：如果只織一波梨（一種布的名稱），或者織禪帶、腰帶，或者只織一梭兩梭，就不犯。(二十三事完)
佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士（在家信徒），因為跋難陀（Nanda，比丘名）比丘的緣故，讓織工織衣服。跋難陀聽到這件事，就去對織工說：『你知道嗎？這件衣服是為我織的，你要好好織、織寬一點、織得非常好、織得乾淨，我會給你一些好處，無論是食物、類似食物的東西，還是食物的價值。』織工說：『大德（對出家人的尊稱）！我們學習這個，就是爲了得到利益。如果給我一些好處，我就會為你好好織、織寬一點、織得非常好、織得乾淨。』跋難陀說：『好！』當時織工就為他好好織、織寬一點、織得非常好、織得乾淨，多用了經緯線。居士發覺后，對織工說：『為什麼用這麼多經緯線？』織工回答說：『我不減少也不偷竊，織完后一起稱量看看。現在這件衣服織得好、織得寬、織得非常好、織得乾淨，所以多用了經緯線。』居士說：『是誰命令你這樣織的？』織工說：『是跋難陀比丘。』居士說：『只要好好織就行了。』居士先前準備的線，用了三倍才織成衣服。交給跋難陀比丘后，生氣地責備說：『你們這些沙門（Śrāmaṇa，出家修行者）比丘自稱：『善良美好有功德。』為什麼會這樣不知時宜、不知節制？如果佈施的人不知道節制，接受的人應該知道節制。我先前準備的線用了三倍才織成衣服。這是我們衰敗惱怒損失利益，為什麼要供養這些難以滿足、難以養活、不知厭足、很少慾望的人？』當時有一位比丘少欲知足，奉行頭陀行（Dhūta，苦行），聽到這位居士的責備，心裡不高興，向佛陀詳細說了這件事。佛陀因為這件事召集比丘僧眾，明知故問跋難陀：『你真的做了這件事嗎？』回答說：『真的做了，世尊（Bhagavan，佛陀的尊稱）！』佛陀以種種
【English Translation】 English version If a Śrāmaṇera (Buddhist novice monk) or Śrāmaṇerī (Buddhist novice nun) weaves, it is a Dukṛta (an offense).
It is not an offense if one weaves only a '波梨' (a type of cloth), or weaves a meditation belt, or a waistband, or weaves only one or two shuttles. (The twenty-three matters are completed)
The Buddha was in Śrāvastī. At that time, there was a householder who, because of the monk Nanda, had a weaver weave a robe. Nanda heard of this matter and went to the weaver, saying, 'Do you know? This robe is being woven for me. You must weave it well, weave it wide, weave it extremely well, weave it cleanly. I will give you some benefit, whether it be food, something similar to food, or the value of food.' The weaver said, 'Venerable Sir (a respectful term for monks)! We learn this in order to gain benefit. If you give me some benefit, I will weave it well for you, weave it wide, weave it extremely well, weave it cleanly.' Nanda said, 'Good!' At that time, the weaver wove it well, wove it wide, wove it extremely well, and wove it cleanly, using a lot of warp and weft. The householder realized this and said to the weaver, 'Why did you use so much warp and weft?' The weaver replied, 'I did not reduce or steal anything. After weaving, we can weigh it together. Now, this robe is woven well, woven wide, woven extremely well, and woven cleanly, so it used a lot of warp and weft.' The householder said, 'Who ordered you to weave it like this?' The weaver said, 'The monk Nanda.' The householder said, 'Just weave it well.' The householder used three times the amount of thread he had prepared to make the robe. After giving it to the monk Nanda, he angrily rebuked him, saying, 'You Śrāmaṇas claim to be 'good and virtuous.' Why are you so unaware of the time and unaware of the measure? If the giver does not know the measure, the receiver should know the measure. I used three times the amount of thread I had prepared to make the robe. This is our decline, annoyance, and loss of benefit. Why should we support these difficult-to-satisfy, difficult-to-support, insatiable, and uncontentious people?' At that time, there was a monk who was content with little, practiced Dhūta (ascetic practices), and heard the householder's rebuke. He was unhappy and told the Buddha about it in detail. The Buddha gathered the assembly of monks because of this matter, and knowing the situation, asked Nanda, 'Did you really do this?' He replied, 'I really did, Bhagavan (the Blessed One, a title for the Buddha)!' The Buddha in various
種因緣呵責跋難陀：「云何名比丘，非親里人作同意？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若為比丘故，非親里居士、居士婦，使織師織衣，是比丘先不請，便往語織師言：『汝知不？是衣為我故織，汝好織、極好織、廣織、凈潔織，我當多少益汝。』是比丘若自語、若使人語，后時若與食、若與食直，為好故，尼薩耆波夜提。」
為比丘者，為跋難陀釋子。
非親里者，親里名父母、兄弟、姊妹、男女，乃至七世因緣，異是名非親里。
居士、居士婦者，白衣男子名居士，白衣女人名居士婦。
織師者，男女、黃門、二根。
衣者，白麻衣、赤麻衣、翅夷羅衣、芻摩衣、憍奢耶衣、欽婆羅衣、劫貝衣。
先不請者，是居士先不語：「有所須來取。」
作同意者，信是居士隨我所須不瞋。
語織師好織者，使稍稍織。
廣織者，使極廣織。
極好織者，使好致織。
凈潔織者，使好凈潔織。
與食、若似食，食者五種：謂飯、麨、䴵、魚、肉。似食者，亦有五種：謂糜食、粟食、𪍿麥食、莠子食、迦師食。
食直者，可買食物。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
【現代漢語翻譯】 現代漢語譯本 佛陀因為某種因緣呵責跋難陀（Bānántuó）：『怎麼能名為比丘，卻與非親屬之人達成協議呢？』以各種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以要與比丘們結戒。從今以後，這條戒律應當這樣說：如果爲了某個比丘的緣故，讓非親屬的居士（jūshì，在家信徒）或居士婦（jūshì fù，女在家信徒）讓織工織布，而這個比丘事先沒有請求，就去告訴織工說：『你知道嗎？這件衣服是為我織的，你要好好織、儘量好好織、織寬一些、織得乾淨一些，我會給你一些好處。』這個比丘如果自己說，或者讓人代為轉達，之後如果給了食物，或者給了食物的錢，爲了（讓織工織得）更好，就觸犯了尼薩耆波夜提（Nísàqí bōyè tí，捨墮）罪。』
『為比丘者』，指的是為跋難陀釋子（Shìzǐ，釋迦之子，指佛教徒）。
『非親里者』，親屬指的是父母、兄弟、姐妹、子女，乃至七世有姻緣關係的，與此不同就是非親屬。
『居士、居士婦者』，白衣男子稱為居士，白衣女子稱為居士婦。
『織師者』，指男人、女人、黃門（huángmén，太監）、二根（èrgēn，雙性人）。
『衣者』，指白色麻布衣、紅色麻布衣、翅夷羅衣（chìyíluó yī）、芻摩衣（chúmó yī）、憍奢耶衣（jiāoshēyé yī）、欽婆羅衣（qīnbóluó yī）、劫貝衣（jiébèi yī）。
『先不請者』，指的是居士事先沒有說：『有什麼需要的就來取。』
『作同意者』，相信這個居士會隨我所需，不會生氣。
『語織師好織者』，是讓（織工）慢慢地織。
『廣織者』，是讓（織工）織得非常寬。
『極好織者』，是讓（織工）儘量織好。
『凈潔織者』，是讓（織工）織得非常乾淨。
『與食、若似食』，食物有五種：即飯、炒麵、麵條、魚、肉。相似的食物也有五種：即粥、小米飯、青稞麥飯、莠子飯、迦師飯（jiāshī fàn）。
『食直者』，是可以購買食物的錢。
『尼薩耆波夜提者』，這件衣服應該捨棄，犯了波夜提罪（bōyè tí zuì，單墮罪）應該懺悔。
【English Translation】 English version The Buddha, due to some cause, rebuked Bānántuó (跋難陀): 'How can you be called a Bhikkhu (比丘, monk) and make an agreement with someone who is not a relative?' After rebuking him for various reasons, he told the Bhikkhus: 'Because of ten benefits, I am establishing precepts for the Bhikkhus. From now on, this precept should be stated as follows: If for the sake of a Bhikkhu, a householder (jūshì, lay devotee) or a householder's wife (jūshì fù, female lay devotee) who is not a relative, causes a weaver to weave cloth, and this Bhikkhu, without having requested beforehand, goes and tells the weaver: 'Do you know? This cloth is being woven for me. You must weave it well, weave it as well as possible, weave it wide, weave it cleanly, and I will give you some benefits.' If this Bhikkhu says this himself, or has someone else say it, and later gives food or the money for food, for the sake of (having the weaver weave) better, he commits a Nissaggiya Pacittiya (尼薩耆波夜提, forfeiture and expiation) offense.'
'For the Bhikkhu' refers to the Shìzǐ (釋子, son of Shakya, referring to a Buddhist) for Bānántuó.
'Not a relative' means that relatives are parents, brothers, sisters, sons, daughters, and even those related by marriage for seven generations; anything different from this is not a relative.
'Householder, householder's wife' refers to a layman being called a householder, and a laywoman being called a householder's wife.
'Weaver' refers to men, women, eunuchs (huángmén, eunuch), and hermaphrodites (èrgēn, hermaphrodite).
'Cloth' refers to white linen cloth, red linen cloth, Chi Yi Luo (翅夷羅衣) cloth, Chu Mo (芻摩衣) cloth, Jiao She Ye (憍奢耶衣) cloth, Qin Bo Luo (欽婆羅衣) cloth, and Jie Bei (劫貝衣) cloth.
'Without having requested beforehand' means that the householder did not say beforehand: 'Come and take whatever you need.'
'Making an agreement' means believing that this householder will provide whatever I need and will not be angry.
'Telling the weaver to weave well' means to have (the weaver) weave slowly.
'Weave wide' means to have (the weaver) weave very wide.
'Weave as well as possible' means to have (the weaver) weave as well as possible.
'Weave cleanly' means to have (the weaver) weave very cleanly.
'Giving food or something similar to food' means that there are five kinds of food: namely, rice, roasted flour, noodles, fish, and meat. There are also five kinds of similar foods: namely, porridge, millet rice, barley rice, foxtail millet rice, and Jia Shi (迦師飯) rice.
'Money for food' is the money that can be used to buy food.
'Nissaggiya Pacittiya' means that this cloth should be forfeited, and the Pacittiya (波夜提罪, expiation) offense should be confessed.
是中犯者，若比丘往織師所言：「是衣為我故織，汝好織，我當少多利益汝。」尼薩耆波夜提。若言：「廣織當，多少益汝。」尼薩耆波夜提。若言：「極好織，當多少益汝。」尼薩耆波夜提。若言：「凈潔織，當少多益汝。」尼薩耆波夜提。若言：「好織、廣織，當少多益汝。」尼薩耆波夜提。若言：「好織、極好織。」若言：「好織、凈織。」若言：「廣織、極好織。」若言：「廣織、凈織。」若言：「極好織、凈織，當少多益汝。」皆尼薩耆波夜提。若言：「好織、廣織、極好織。」若言：「好織、廣織、凈潔織。」若言：「廣織、極好織、凈潔織，當多少益汝。」皆尼薩耆波夜提。若言：「好織、廣織、極好織、凈潔織，我當多少益汝。」皆尼薩耆波夜提。
又比丘往語織師：「汝知不？是衣為我織，汝莫好織，我或多少益汝。」是比丘得尼薩耆波夜提。
若比丘往語織師言：「是衣為我織，汝莫廣織，或多少益汝。」尼薩耆波夜提。若言：「莫極好織，或多少益汝。」尼薩耆波夜提。若言：「莫凈織，或少多益汝。」尼薩耆波夜提。若言：「莫好織、莫廣織。」若言：「莫好織、莫極好織。」若言：「莫好織、莫凈織。」若言：「莫廣織；莫極好織。」若言：「莫廣織、莫凈織。」若言：「莫
【現代漢語翻譯】 現代漢語譯本： 如果僧侶犯了以下行為：如果比丘（bhikkhu，男性出家人）去織工那裡說：『這件衣服是為我織的，你好好織，我將或多或少地給你好處。』觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。如果說：『織寬一些，我將或多或少地給你好處。』觸犯尼薩耆波夜提。如果說：『織得非常好，我將或多或少地給你好處。』觸犯尼薩耆波夜提。如果說：『織得乾淨一些，我將或多或少地給你好處。』觸犯尼薩耆波夜提。如果說：『好好織，織寬一些，我將或多或少地給你好處。』觸犯尼薩耆波夜提。如果說：『好好織，織得非常好。』如果說：『好好織，織得乾淨。』如果說：『織寬一些，織得非常好。』如果說：『織寬一些，織得乾淨。』如果說：『織得非常好，織得乾淨，我將或多或少地給你好處。』都觸犯尼薩耆波夜提。如果說：『好好織，織寬一些，織得非常好。』如果說：『好好織，織寬一些，織得乾淨。』如果說：『織寬一些，織得非常好，織得乾淨，我將或多或少地給你好處。』都觸犯尼薩耆波夜提。如果說：『好好織，織寬一些，織得非常好，織得乾淨，我將或多或少地給你好處。』都觸犯尼薩耆波夜提。
此外，如果比丘去告訴織工：『你知道嗎？這件衣服是為我織的，你不要好好織，我或許會給你一些好處。』這位比丘觸犯尼薩耆波夜提。
如果比丘去告訴織工說：『這件衣服是為我織的，你不要織寬，或許會給你一些好處。』觸犯尼薩耆波夜提。如果說：『不要織得非常好，或許會給你一些好處。』觸犯尼薩耆波夜提。如果說：『不要織得乾淨，或許會給你一些好處。』觸犯尼薩耆波夜提。如果說：『不要好好織，不要織寬。』如果說：『不要好好織，不要織得非常好。』如果說：『不要好好織，不要織得乾淨。』如果說：『不要織寬；不要織得非常好。』如果說：『不要織寬，不要織得乾淨。』如果說：『不要』
【English Translation】 English version: If a monk commits the following offenses: If a bhikkhu (male monastic) goes to a weaver and says: 'This cloth is being woven for me, weave it well, and I will benefit you in some way.' It is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If he says: 'Weave it wide, and I will benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Weave it extremely well, and I will benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Weave it cleanly, and I will benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Weave it well, weave it wide, and I will benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Weave it well, weave it extremely well.' If he says: 'Weave it well, weave it cleanly.' If he says: 'Weave it wide, weave it extremely well.' If he says: 'Weave it wide, weave it cleanly.' If he says: 'Weave it extremely well, weave it cleanly, and I will benefit you in some way.' All are Nissaggiya Pacittiya. If he says: 'Weave it well, weave it wide, weave it extremely well.' If he says: 'Weave it well, weave it wide, weave it cleanly.' If he says: 'Weave it wide, weave it extremely well, weave it cleanly, and I will benefit you in some way.' All are Nissaggiya Pacittiya. If he says: 'Weave it well, weave it wide, weave it extremely well, weave it cleanly, and I will benefit you in some way.' All are Nissaggiya Pacittiya.
Furthermore, if a bhikkhu goes and tells a weaver: 'Do you know? This cloth is being woven for me, do not weave it well, and I may benefit you in some way.' That bhikkhu commits a Nissaggiya Pacittiya.
If a bhikkhu goes and tells a weaver: 'This cloth is being woven for me, do not weave it wide, and I may benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Do not weave it extremely well, and I may benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Do not weave it cleanly, and I may benefit you in some way.' It is a Nissaggiya Pacittiya. If he says: 'Do not weave it well, do not weave it wide.' If he says: 'Do not weave it well, do not weave it extremely well.' If he says: 'Do not weave it well, do not weave it cleanly.' If he says: 'Do not weave it wide; do not weave it extremely well.' If he says: 'Do not weave it wide, do not weave it cleanly.' If he says: 'Do not'
極好織、莫凈織，或少多益汝。」皆尼薩耆波夜提。若言：「莫好織、莫廣織、莫極好織。」若言：「莫好織、莫廣織、莫凈織。」若言：「莫廣織、莫極好織、莫凈潔織，或少多益汝。」皆尼薩耆波夜提。若言：「莫好織、莫廣織、莫極好織、莫凈織，或少多益汝。」皆尼薩耆波夜提。
又比丘往語織師：「汝知不？是衣為我織，汝好織，我不益汝。」是比丘得突吉羅。若言：「廣織。」若言：「極好織。」若言：「凈織，不利益汝。」皆突吉羅。若言：「好織、廣織。」若言：「好織、極好織。」若言：「好織、凈織。」若言：「廣織、極好織。」若言：「廣織、凈潔織。」若言：「極好織、凈織，不益利汝。」皆突吉羅。若言：「好織、廣織、極好織。」若言：「好織、廣織、凈潔織。」若言：「廣織、極好織、凈潔織，不利益汝。」皆突吉羅。若言：「好織、廣織、極好織、凈潔織，不利益汝。」皆突吉羅。
若比丘往語織師言：「汝知不？是衣為我織，汝莫好織，我不益汝。」突吉羅。若言：「莫廣織。」若言：「莫極好織。」若言：「莫凈潔織，我不益汝。」皆突吉羅。若言：「莫好織、莫廣織。」若言：「莫好織、莫極好織。」若言：「莫好織、莫凈潔織。」若言：「莫廣織、莫極好織。
【現代漢語翻譯】 現代漢語譯本： 『不要織得太好，不要織得太寬，或者織得非常精細，或者少織一點多給我一些好處。』這些都屬於尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）。如果說：『不要織得太好，不要織得太寬，不要織得非常精細。』如果說：『不要織得太好，不要織得太寬，不要織得乾淨。』如果說：『不要織得太寬，不要織得非常精細，不要織得乾淨，或者少織一點多給我一些好處。』這些都屬於尼薩耆波夜提。如果說：『不要織得太好，不要織得太寬，不要織得非常精細，不要織得乾淨，或者少織一點多給我一些好處。』這些都屬於尼薩耆波夜提。
又有比丘去告訴織工：『你知道嗎？這件衣服是為我織的，你好好織，我不會給你額外的好處。』這位比丘犯了突吉羅（Dukkata，一種輕罪）。如果說：『織寬一點。』如果說：『織得非常精細。』如果說：『織得乾淨一點，但我不會給你好處。』這些都犯突吉羅。如果說：『好好織，織寬一點。』如果說：『好好織，織得非常精細。』如果說：『好好織，織得乾淨一點。』如果說：『織寬一點，織得非常精細。』如果說：『織寬一點，織得乾淨。』如果說：『織得非常精細，織得乾淨，但我不會給你好處。』這些都犯突吉羅。如果說：『好好織，織寬一點，織得非常精細。』如果說：『好好織，織寬一點，織得乾淨。』如果說：『織寬一點，織得非常精細，織得乾淨，但我不會給你好處。』這些都犯突吉羅。如果說：『好好織，織寬一點，織得非常精細，織得乾淨，但我不會給你好處。』這些都犯突吉羅。
如果比丘去告訴織工說：『你知道嗎？這件衣服是為我織的，你不要織得太好，我不會給你好處。』犯突吉羅。如果說：『不要織得太寬。』如果說：『不要織得非常精細。』如果說：『不要織得太乾凈，我不會給你好處。』這些都犯突吉羅。如果說：『不要織得太好，不要織得太寬。』如果說：『不要織得太好，不要織得非常精細。』如果說：『不要織得太好，不要織得乾淨。』如果說：『不要織得太寬，不要織得非常精細。
【English Translation】 English version: 『Weave it excellently, don't weave it purely, or weave a little less and benefit me more.』 All these are Nissaggiya Pacittiya (an offense requiring expiation and forfeiture). If he says: 『Don't weave it well, don't weave it broadly, don't weave it excellently.』 If he says: 『Don't weave it well, don't weave it broadly, don't weave it purely.』 If he says: 『Don't weave it broadly, don't weave it excellently, don't weave it cleanly, or weave a little less and benefit me more.』 All these are Nissaggiya Pacittiya. If he says: 『Don't weave it well, don't weave it broadly, don't weave it excellently, don't weave it purely, or weave a little less and benefit me more.』 All these are Nissaggiya Pacittiya.
Furthermore, if a bhikkhu (monk) goes and tells a weaver: 『Do you know? This cloth is being woven for me. Weave it well, I will not benefit you.』 That bhikkhu commits a Dukkata (a minor offense). If he says: 『Weave it broadly.』 If he says: 『Weave it excellently.』 If he says: 『Weave it purely, I will not benefit you.』 All these are Dukkata. If he says: 『Weave it well, weave it broadly.』 If he says: 『Weave it well, weave it excellently.』 If he says: 『Weave it well, weave it purely.』 If he says: 『Weave it broadly, weave it excellently.』 If he says: 『Weave it broadly, weave it cleanly.』 If he says: 『Weave it excellently, weave it purely, I will not benefit you.』 All these are Dukkata. If he says: 『Weave it well, weave it broadly, weave it excellently.』 If he says: 『Weave it well, weave it broadly, weave it cleanly.』 If he says: 『Weave it broadly, weave it excellently, weave it cleanly, I will not benefit you.』 All these are Dukkata. If he says: 『Weave it well, weave it broadly, weave it excellently, weave it cleanly, I will not benefit you.』 All these are Dukkata.
If a bhikkhu goes and tells a weaver: 『Do you know? This cloth is being woven for me, don't weave it well, I will not benefit you.』 Dukkata. If he says: 『Don't weave it broadly.』 If he says: 『Don't weave it excellently.』 If he says: 『Don't weave it cleanly, I will not benefit you.』 All these are Dukkata. If he says: 『Don't weave it well, don't weave it broadly.』 If he says: 『Don't weave it well, don't weave it excellently.』 If he says: 『Don't weave it well, don't weave it cleanly.』 If he says: 『Don't weave it broadly, don't weave it excellently.』
」若言：「莫廣織、莫凈潔織。」若言：「莫極好織、莫凈織。」若言：「莫好織、莫廣織、莫極好織。」若言：「莫好織、莫廣織、莫凈織。」若言：「莫廣織、莫極好織、莫凈織。」若言：「莫好織、莫廣織、莫極好織、莫凈織，不利益汝。」皆突吉羅。
若比丘自有物，令織師織，不犯。(二十四事竟)
佛在舍衛國。爾時跋難陀釋子，有共行弟子名達摩，善好有德。時跋難陀暫與割截衣著。爾時佛自恣竟夏末月，欲二月遊行他國。跋難陀釋子聞佛夏末月欲二月遊行他國，聞已語弟子達摩：「佛夏末月欲二月遊行他國，今我共汝在佛前遊行他國，我等當多得衣食諸臥具不闕。」達摩言：「不能去。何以故？我欲從佛遊行他國。得數見佛、數見大德比丘，因他故得聞法。」跋難陀言：「汝不欲共我去耶？」答言：「不去。」跋難陀言：「不去者還我衣來。」弟子言：「和上衣已與我。」跋難陀言：「我不以他事故與汝，與汝者為我事故。汝實不欲去耶？」答言：「實不欲去。」跋難陀即還奪衣取，是弟子在祇陀槃那門間立啼。佛入祇陀槃那見達摩，佛知而故問：「達摩！汝何故啼耶？」即向佛廣說上事。佛以是事集比丘僧，知而故問跋難陀釋子：「汝實作是事不？」答言：「實作。世尊！」佛以種種
【現代漢語翻譯】 現代漢語譯本 如果（有人）說：『不要織得太寬，不要織得太乾凈。』如果（有人）說：『不要織得太好，不要織得乾淨。』如果（有人）說：『不要織得好，不要織得太寬，不要織得太好。』如果（有人）說：『不要織得好，不要織得太寬，不要織得乾淨。』如果（有人）說：『不要織得太寬，不要織得太好，不要織得乾淨。』如果（有人）說：『不要織得好，不要織得太寬，不要織得太好，不要織得乾淨，這對你沒有好處。』這些都犯突吉羅（Dukkata，一種輕罪）。
如果比丘（Bhikkhu，佛教僧侶）有自己的東西，讓織工織，這不犯戒。（二十四事完）
佛陀（Buddha）在舍衛國（Śrāvastī）。當時，跋難陀釋子（Bhadanta，一位比丘的名字）有一個同行的弟子名叫達摩（Dharma，佛法），他善良且有德行。當時，跋難陀暫時分了一些割截的衣服給他穿。那時，佛陀在自恣（Pravāraṇā，雨季安居結束時的儀式）結束后，在夏末月，想要在二月（此處原文缺失，無法翻譯）前往其他國家。跋難陀釋子聽到佛陀在夏末月想要在二月前往其他國家，聽到后告訴弟子達摩：『佛陀在夏末月想要在二月前往其他國家，現在我和你一起在佛陀面前前往其他國家，我們應當能得到很多衣服、食物和臥具，不會缺乏。』達摩說：『我不能去。為什麼呢？我想跟隨佛陀**前往其他國家。能夠多次見到佛陀，多次見到大德比丘，因為他們而能夠聽聞佛法。』跋難陀說：『你不願意和我一起去嗎？』回答說：『不去。』跋難陀說：『不去的話，還我的衣服來。』弟子說：『和上（Upadhyaya，親教師）的衣服已經給我了。』跋難陀說：『我不是因為其他事情給你的，給你是因為我的事情。你真的不願意去嗎？』回答說：『真的不願意去。』跋難陀就拿回了衣服，這個弟子在祇陀槃那（Jetavana，祇園精舍）的門間站著哭泣。佛陀進入祇陀槃那，看見了達摩，佛陀明知故問：『達摩！你為什麼哭泣呢？』達摩就向佛陀詳細地說了上面的事情。佛陀因為這件事召集了比丘僧團，明知故問跋難陀釋子：『你真的做了這件事嗎？』回答說：『確實做了。世尊（Bhagavan，佛陀的尊稱）！』佛陀用各種
【English Translation】 English version If (someone) says: 'Do not weave too wide, do not weave too clean.' If (someone) says: 'Do not weave too well, do not weave clean.' If (someone) says: 'Do not weave well, do not weave too wide, do not weave too well.' If (someone) says: 'Do not weave well, do not weave too wide, do not weave too clean.' If (someone) says: 'Do not weave too wide, do not weave too well, do not weave too clean.' If (someone) says: 'Do not weave well, do not weave too wide, do not weave too well, do not weave too clean, it is not beneficial to you.' All these are Dukkata (Dukkata, a minor offense).
If a Bhikkhu (Bhikkhu, Buddhist monk) has his own materials and has a weaver weave them, it is not an offense. (End of twenty-four matters)
The Buddha (Buddha) was in Śrāvastī (Śrāvastī). At that time, Bhadanta (Bhadanta, a monk's name) had a disciple named Dharma (Dharma, the teachings of the Buddha) who was virtuous and good. At that time, Bhadanta temporarily gave him some cut-up clothes to wear. Then, after the Buddha finished the Pravāraṇā (Pravāraṇā, the ceremony marking the end of the rainy season retreat) in the last month of summer, he intended to travel to another country in two months (the original text is missing here, so it cannot be translated). Bhadanta heard that the Buddha intended to travel to another country in two months after the last month of summer, and after hearing this, he said to his disciple Dharma: 'The Buddha intends to travel to another country in two months after the last month of summer, now if you and I go before the Buddha to another country, we should get a lot of clothes, food, and bedding, and we will not lack anything.' Dharma said: 'I cannot go. Why? I want to follow the Buddha **to another country. I can see the Buddha many times, see the virtuous Bhikkhus many times, and be able to hear the Dharma because of them.' Bhadanta said: 'Do you not want to go with me?' He replied: 'I will not go.' Bhadanta said: 'If you do not go, return my clothes.' The disciple said: 'The Upadhyaya's (Upadhyaya, preceptor) clothes have already been given to me.' Bhadanta said: 'I did not give them to you for other reasons, I gave them to you for my reasons. Do you really not want to go?' He replied: 'I really do not want to go.' Bhadanta then took back the clothes, and this disciple stood crying at the gate of Jetavana (Jetavana, the Jetavana Monastery). The Buddha entered Jetavana and saw Dharma, and the Buddha, knowing the reason, asked: 'Dharma! Why are you crying?' Dharma then told the Buddha in detail about the above matter. Because of this matter, the Buddha gathered the Bhikkhu Sangha (Bhikkhu Sangha, the community of monks), and knowing the reason, asked Bhadanta: 'Did you really do this?' He replied: 'I did indeed. Bhagavan (Bhagavan, an honorific title for the Buddha)!' The Buddha used various
因緣呵責：「云何名比丘，與他比丘衣，后瞋恚嫌恨便還奪取？」種種呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘與他比丘衣，后瞋恚嫌恨，若自奪、若使人奪：『還我衣來，不與汝。』得是衣者，尼薩耆波夜提。」
自奪者，自身奪。
使人奪者，令他人奪。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘與他比丘衣，后瞋恚嫌恨便奪。若能奪得者，尼薩耆波夜提；若不能得者，突吉羅。使人奪得者，尼薩耆波夜提；不得者，突吉羅。自以力鬥諍奪得者，尼薩耆波夜提；不得者，突吉羅。使他出力鬥諍奪得者，尼薩耆波夜提；不得者，突吉羅。
若欲折伏彼故暫奪，不犯。(二十五事竟)
佛在舍衛國。爾時長老毗訶比丘，留僧伽梨安陀林中，著上下衣入城乞食。后失僧伽梨，還覓不得，向諸比丘說：「我留僧伽梨安陀林中入城乞食，后便失，還覓不得，我當云何？」諸比丘以是事白佛。佛以是事集比丘僧，知而故問毗訶：「汝實留僧伽梨安陀林中，著上下衣入城乞食，后失僧伽梨還覓不得，向諸比丘說：『諸長老！我留僧伽梨安陀林中，著上下衣入城乞食，后失僧伽梨還覓不得，我當云何？』」答言：「實爾。世尊！」佛種
【現代漢語翻譯】 現代漢語譯本 因緣呵責道：『怎麼能叫做比丘（bhiksu，佛教出家男眾），把衣服給了其他比丘（bhiksu，佛教出家男眾）后，又因為生氣怨恨而奪回來呢？』種種責備之後，告訴眾比丘（bhiksu，佛教出家男眾）說：『因為這十種利益的緣故，我要為比丘（bhiksu，佛教出家男眾）們制定戒律。從今以後，這條戒律應該這樣說：如果比丘（bhiksu，佛教出家男眾）把衣服給了其他比丘（bhiksu，佛教出家男眾），後來因為生氣怨恨，自己奪回來，或者指使別人奪回來，說：「把我的衣服還給我，我不給你了。」得到這件衣服的人，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』 自己奪回，就是自己親自奪回。 指使別人奪回，就是命令其他人奪回。 尼薩耆波夜提（Nissaggiya Pacittiya，捨墮），就是這件衣服應該捨棄，並且要懺悔波夜提（Pacittiya，單墮）罪。 在這裡，觸犯這條戒律的情況是：如果比丘（bhiksu，佛教出家男眾）把衣服給了其他比丘（bhiksu，佛教出家男眾），後來因為生氣怨恨就奪回來。如果能夠奪回，就犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪；如果不能奪回，就犯突吉羅（Dukkata，惡作）罪。指使別人奪回，如果奪回了，就犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪；如果沒有奪回，就犯突吉羅（Dukkata，惡作）罪。自己用武力爭鬥奪回，就犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪；如果沒有奪回，就犯突吉羅（Dukkata，惡作）罪。指使別人出力爭鬥奪回，就犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪；如果沒有奪回，就犯突吉羅（Dukkata，惡作）罪。 如果爲了折服對方而暫時奪取，不犯戒。（二十五事完） 佛陀住在舍衛國（Sravasti）。當時，長老毗訶（Vihāra）比丘（bhiksu，佛教出家男眾）把僧伽梨（Sanghati，大衣）留在安陀林（Andhavana）中，穿著上下衣進城乞食。後來丟失了僧伽梨（Sanghati，大衣），回去尋找沒有找到，就對其他比丘（bhiksu，佛教出家男眾）說：『我把僧伽梨（Sanghati，大衣）留在安陀林（Andhavana）中進城乞食，後來丟失了，回去尋找沒有找到，我該怎麼辦？』眾比丘（bhiksu，佛教出家男眾）把這件事告訴了佛陀。佛陀因為這件事召集了比丘（bhiksu，佛教出家男眾）僧團，明知故問毗訶（Vihāra）：『你確實把僧伽梨（Sanghati，大衣）留在安陀林（Andhavana）中，穿著上下衣進城乞食，後來丟失了僧伽梨（Sanghati，大衣），回去尋找沒有找到，就對其他比丘（bhiksu，佛教出家男眾）說：「諸位長老！我把僧伽梨（Sanghati，大衣）留在安陀林（Andhavana）中，穿著上下衣進城乞食，後來丟失了僧伽梨（Sanghati，大衣），回去尋找沒有找到，我該怎麼辦？」』毗訶（Vihāra）回答說：『確實是這樣，世尊！』佛陀
【English Translation】 English version Due to the circumstances, he rebuked: 'How can one be called a bhiksu (bhiksu, Buddhist monk), giving his robe to another bhiksu (bhiksu, Buddhist monk), and then, out of anger and resentment, take it back?' After various rebukes, he told the bhiksus (bhiksu, Buddhist monk): 'For these ten benefits, I will establish a precept for the bhiksus (bhiksu, Buddhist monk). From now on, this precept should be stated as follows: If a bhiksu (bhiksu, Buddhist monk) gives his robe to another bhiksu (bhiksu, Buddhist monk), and later, out of anger and resentment, either takes it back himself or has someone else take it back, saying, 'Return my robe to me, I won't give it to you,' the one who obtains the robe commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense.' Taking it back himself means personally taking it back. Having someone else take it back means ordering someone else to take it back. Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) means that the robe should be forfeited, and the Pacittiya (Pacittiya, expiation) offense should be confessed. In this case, the offenses are: If a bhiksu (bhiksu, Buddhist monk) gives his robe to another bhiksu (bhiksu, Buddhist monk), and later, out of anger and resentment, takes it back. If he is able to take it back, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense; if he is unable to take it back, he commits a Dukkata (Dukkata, wrong doing) offense. If he has someone else take it back, and they are able to take it back, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense; if they are unable to take it back, he commits a Dukkata (Dukkata, wrong doing) offense. If he uses force to fight and take it back, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense; if he is unable to take it back, he commits a Dukkata (Dukkata, wrong doing) offense. If he has someone else use force to fight and take it back, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense; if they are unable to take it back, he commits a Dukkata (Dukkata, wrong doing) offense. If it is temporarily taken to subdue the other person, there is no offense. (End of the twenty-fifth matter) The Buddha was in Sravasti. At that time, the elder Vihāra (Vihāra) bhiksu (bhiksu, Buddhist monk) left his Sanghati (Sanghati, outer robe) in Andhavana (Andhavana), and entered the city to beg for food wearing his inner robes. Later, he lost his Sanghati (Sanghati, outer robe), and after returning to look for it, he could not find it. He said to the other bhiksus (bhiksu, Buddhist monk): 'I left my Sanghati (Sanghati, outer robe) in Andhavana (Andhavana) and entered the city to beg for food, and later I lost it. After returning to look for it, I could not find it. What should I do?' The bhiksus (bhiksu, Buddhist monk) reported this matter to the Buddha. The Buddha gathered the bhiksu (bhiksu, Buddhist monk) sangha because of this matter, and knowingly asked Vihāra (Vihāra): 'Did you indeed leave your Sanghati (Sanghati, outer robe) in Andhavana (Andhavana), and enter the city to beg for food wearing your inner robes, and later lose your Sanghati (Sanghati, outer robe), and after returning to look for it, you could not find it, and then say to the other bhiksus (bhiksu, Buddhist monk): "Venerable elders! I left my Sanghati (Sanghati, outer robe) in Andhavana (Andhavana) and entered the city to beg for food, and later I lost my Sanghati (Sanghati, outer robe), and after returning to look for it, I could not find it. What should I do?"' Vihāra (Vihāra) replied: 'Indeed, World Honored One!' The Buddha
種因緣讚歎隨所往處與衣缽俱，作如是言：「若比丘少欲知足，衣趣蔽形食趣活命，隨所往處與衣缽俱，常安樂住。譬如鳥飛，隨所往處毛翅共俱；比丘亦爾，隨所往處與衣缽俱，常安樂住。」佛以種種因緣讚歎與衣缽俱已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘三月過未至八月未滿歲，若阿練兒比丘，在阿練兒處住，有疑怖畏，是比丘欲三衣中隨一一衣著界外家中。此比丘有因緣出界外，離衣宿齊六宿。過是宿者，尼薩耆波夜提。」
未滿歲者，后安居。
阿練兒處者，去聚落五百弓。于摩伽陀國是一拘盧舍，于北方國則半拘盧舍。
有疑處者，疑是中失物，乃至失一水器。
有畏者，是中有怖畏，乃至畏惡比丘。
若是比丘欲三衣中隨以一一衣著界外家中，衣名三衣：若僧伽梨、若郁多羅僧、若安陀會。
六夜離衣不犯者，若離僧伽梨、若離郁多羅僧、若離安陀會。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，比丘第六夜，應還取衣、若至衣所、若受余衣，若比丘不取衣來、不往衣所、不受余衣，至第七夜地了時，尼薩耆波夜提。
三月過者，謂夏有四月，三月雖過而後安居人日猶未滿，故言：「未滿八月也
【現代漢語翻譯】 現代漢語譯本 讚歎隨身攜帶衣缽的因緣，並說：『如果比丘少欲知足，穿衣只為遮蔽身體，飲食只為維持生命，無論去哪裡都帶著衣缽，就能常保安樂。譬如鳥兒飛翔，無論去哪裡都帶著羽毛翅膀；比丘也是這樣，無論去哪裡都帶著衣缽，就能常保安樂。』 佛陀用各種因緣讚歎隨身攜帶衣缽之後，告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘在三個月過去，未到八個月，未滿一年的時候，如果是住在阿練若（Aranya，指遠離人煙的處所）的比丘，住在阿練若處，有疑慮或恐懼，這位比丘想要將三衣中的任何一件放在界外家中，如果這位比丘因為某種原因出界外，離開衣服最多可以過六個晚上。超過這個期限，就犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）罪。』
『未滿一年』，指的是后安居。
『阿練若處』，指的是距離村落五百弓的地方。在摩伽陀國（Magadha）相當於一拘盧舍（krosa，長度單位），在北方國家則相當於半拘盧舍。
『有疑處』，指的是懷疑在那裡丟失了東西，甚至丟失了一個水器。
『有畏』，指的是那裡有恐怖，甚至害怕惡比丘。
如果比丘想要將三衣中的任何一件放在界外家中，這三衣指的是：僧伽梨（Samghati，重衣）、郁多羅僧（Uttarasanga，上衣）和安陀會（Antarvasaka，內衣）。
六個晚上離開衣服不犯戒的情況：離開僧伽梨、離開郁多羅僧、離開安陀會。
尼薩耆波逸提，指的是這件衣服應該捨棄，犯了波逸提罪應該懺悔。
關於此戒的犯戒情況：比丘在第六個晚上，應該回來取衣服、或者到達放衣服的地方、或者接受其他的衣服，如果比丘不回來取衣服、不去放衣服的地方、不接受其他的衣服，到了第七個晚上天亮的時候，就犯了尼薩耆波逸提罪。
『三月過』，指的是夏天有四個月，三個月雖然過去了，但是后安居的人日還沒有滿，所以說『未滿八個月』。
【English Translation】 English version The reasons for praising the keeping of robes and bowl, saying: 'If a Bhikkhu is content with little, knows sufficiency, wears robes only to cover the body, eats only to sustain life, and always carries his robes and bowl wherever he goes, he will always live in peace and happiness. Just as a bird flies, always carrying its feathers and wings wherever it goes; so too is a Bhikkhu, always carrying his robes and bowl wherever he goes, he will always live in peace and happiness.' After the Buddha praised the keeping of robes and bowl for various reasons, he told the Bhikkhus: 'Because of ten benefits, I have established this precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu, after three months have passed, but before eight months have arrived, and before the year is complete, if he is a Bhikkhu living in an Aranya (Aranya, meaning a secluded place away from human habitation), living in an Aranya, and has doubts or fears, this Bhikkhu wants to place any one of the three robes in a house outside the boundary, if this Bhikkhu goes outside the boundary for some reason, he can be separated from the robe for a maximum of six nights. If he exceeds this limit, he commits a Nissaggiya Pacittiya (Nissaggiya Pacittiya, forfeiture and expiation) offense.'
'Before the year is complete' refers to the later retreat.
'Aranya' refers to a place five hundred bow-lengths away from the village. In Magadha, it is equivalent to one krosa (krosa, a unit of length), and in the northern countries, it is equivalent to half a krosa.
'A place of doubt' refers to suspecting that something has been lost there, even a water vessel.
'Fear' refers to there being terror there, even fear of evil Bhikkhus.
If a Bhikkhu wants to place any one of the three robes in a house outside the boundary, these three robes refer to: Samghati (Samghati, outer robe), Uttarasanga (Uttarasanga, upper robe), and Antarvasaka (Antarvasaka, inner robe).
Situations where leaving the robe for six nights is not an offense: leaving the Samghati, leaving the Uttarasanga, leaving the Antarvasaka.
Nissaggiya Pacittiya means that this robe should be forfeited, and the Pacittiya offense should be confessed.
Regarding the violation of this precept: on the sixth night, the Bhikkhu should return to take the robe, or go to the place where the robe is kept, or receive another robe. If the Bhikkhu does not return to take the robe, does not go to the place where the robe is kept, and does not receive another robe, when the seventh night dawns, he commits a Nissaggiya Pacittiya offense.
'Three months have passed' refers to the summer having four months, and although three months have passed, the days of the later retreat have not yet been completed, so it is said 'before eight months are complete.'
。」(二十六事竟)
佛在舍衛國。爾時舍衛估客遊諸聚落，為市利故，道中見一僧坊閑靜遠離，估客入中見比丘僧少，問比丘言：「此中比丘何以少？」比丘答言：「汝不知耶？」估客言：「云何？」比丘言：「是處無檀越供給衣食湯藥，是故比丘僧少。」估客言：「我等欲修治是處供給衣食湯藥。」是諸估客即時留衣食湯藥直已便去，遊行諸處。諸比丘夏初月分是物去，余處安居。是估客得利行還，見是僧坊，作是念：「此是我等所供養處，當入中看，有幾人安居？或有所乏衣食湯藥，當更供給。」即入已見比丘轉少，問言：「此中比丘何以轉少？」比丘言：「汝不知乎？是中無檀越供給衣食湯藥直，是故減少。」估客言：「我等先所供給衣食湯藥直，是物那去？」比丘答言：「是夏初月諸比丘分是物去，余處安居。」估客言：「我等不為分故與使余處安居，我為住此處故與令受供養。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，佛以種種因緣呵責：「云何名比丘，夏初月分安居物？」佛爾時但呵責未結戒。
佛又在舍衛國。爾時波斯匿王有鬥將千人，五百人作一營，皆著弊壞垢衣、無色無德，自房舍中無好床榻臥具。諸鬥將婦亦無好衣服環釧、瓔珞華鬘、莊嚴身具
【現代漢語翻譯】 現代漢語譯本： （二十六事竟）
佛陀在舍衛國（Śrāvastī）說法。當時，舍衛國的一些商人爲了牟利，到各個村落做買賣。他們在路上看到一座僧院，環境清幽僻靜。商人們進入僧院，看到裡面的比丘（bhikṣu）僧人很少，就問比丘說：『這裡的比丘為什麼這麼少？』比丘回答說：『你們不知道嗎？』商人問：『什麼原因？』比丘說：『這裡沒有施主（dānapati）供養衣食湯藥，所以比丘僧人很少。』商人說：『我們願意修繕這裡，並供養衣食湯藥。』這些商人立刻留下購買衣食湯藥的錢財就離開了，分給了各處。比丘們在夏季開始的月份把這些財物分了，然後到別處安居（varṣā）。這些商人獲利后返回，再次路過這座僧院，心想：『這裡是我們供養的地方，應該進去看看，有多少人在這裡安居？或許他們缺少衣食湯藥，我們應該再供養一些。』他們進去後，發現比丘更加少了，就問：『這裡的比丘為什麼更少了？』比丘回答說：『你們不知道嗎？這裡沒有施主供養衣食湯藥，所以減少了。』商人問：『我們先前供養的購買衣食湯藥的錢財，都到哪裡去了？』比丘回答說：『在夏季開始的月份，比丘們把這些財物分了，然後到別處安居了。』商人說：『我們不是爲了讓你們分了這些財物然後到別處安居才供養的，我們是爲了讓你們住在這裡接受供養才供養的。』僧院中有一位少欲知足、奉行頭陀（dhūta）行的比丘，聽到這件事後心裡很不高興，就向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，佛陀用各種因緣呵責他們說：『怎麼能叫做比丘呢，在夏季開始的月份就分安居的財物？』佛陀當時只是呵責，還沒有制定戒律。
佛陀又在舍衛國說法。當時，波斯匿王（Prasenajit）有上千名鬥將，五百人組成一個營，他們都穿著破舊骯髒的衣服，沒有光彩和德行，自己的房間里也沒有好的床榻臥具。這些鬥將的妻子也沒有好的衣服、手鐲、瓔珞（keyūra）、花鬘（mālā），以及其他裝飾身體的物品。
【English Translation】 English version: （End of the Twenty-sixth Incident）
The Buddha was in Śrāvastī. At that time, merchants from Śrāvastī traveled to various villages for the sake of profit. On the road, they saw a monastery that was quiet and secluded. The merchants entered and saw that there were few bhikṣus (monks). They asked the bhikṣus, 'Why are there so few bhikṣus here?' The bhikṣus replied, 'Don't you know?' The merchants asked, 'What is the reason?' The bhikṣus said, 'There are no dānapati (patrons) to provide clothing, food, medicine, and other necessities, so there are few bhikṣus.' The merchants said, 'We would like to repair this place and provide clothing, food, medicine, and other necessities.' These merchants immediately left money for clothing, food, and medicine and then departed, distributing it everywhere. The bhikṣus, at the beginning of the summer month, divided these items and went to other places for the varṣā (retreat). When the merchants returned with their profits, they passed by the monastery again and thought, 'This is the place we supported. We should go in and see how many people are staying here for the retreat. Perhaps they lack clothing, food, and medicine, and we should provide more.' They entered and found that there were even fewer bhikṣus. They asked, 'Why are there even fewer bhikṣus here?' The bhikṣus replied, 'Don't you know? There are no dānapati to provide clothing, food, and medicine, so the number has decreased.' The merchants asked, 'Where did the money we previously provided for clothing, food, and medicine go?' The bhikṣus replied, 'At the beginning of the summer month, the bhikṣus divided these items and went to other places for the retreat.' The merchants said, 'We did not provide these items for you to divide and go to other places for the retreat. We provided them so that you could stay here and receive support.' There was a bhikṣu in the monastery who was content with little, practiced dhūta (ascetic practices), and when he heard about this, he was very unhappy. He told the Buddha about it in detail. The Buddha gathered the bhikṣu sangha (community) because of this matter. The Buddha rebuked them with various reasons, saying, 'How can you be called bhikṣus if you divide the retreat items at the beginning of the summer month?' The Buddha only rebuked them at that time and had not yet established a precept.
The Buddha was again in Śrāvastī. At that time, King Prasenajit had a thousand warriors, five hundred in each camp. They all wore tattered and dirty clothes, without splendor or virtue, and their rooms had no good beds or bedding. The wives of these warriors also had no good clothes, bracelets, keyūra (armlets), mālā (garlands), or other ornaments for their bodies.
。正使得官，供給廩食又不充足。是人喜飲食，人客嗜酒斗諍、或時啼哭、或時戲笑跳躑大喚。有達摩提那比丘尼近是處住，以是大音聲鬧亂故，妨是比丘尼坐禪讀經。時達摩提那比丘尼，往鬥將婦所問言：「汝等夫何以著弊壞垢衣，無色無德，自房舍中，無好床榻臥具。汝等亦無好衣服、環釧瓔珞、華鬘嚴具。設使得官，供給又不充足。汝夫喜飲食，人客嗜酒喜斗諍、或啼哭戲笑、或跳躑大喚，妨我坐禪讀經。汝何不遮？」答言：「何能制之？設使遮者，先所得飲食之餘，更不復得。善人！若當呵者，或能受用。」達摩提那比丘尼，聞語已去乞覓飲食。時時請諸鬥將中大力勢者，與食誘之，知有信心能信受語，即便語言：「諸聚落主，汝等歸依佛、歸依法、歸依僧是。」信受語故，即歸依佛法僧。歸依佛法僧故，不復喜飲酒，亦不喜延致酒客，不喜斗諍、不復喜啼哭戲笑跳躑大喚，自房舍中，有好床榻衣服臥具。諸婦皆有好衣服環釧、瓔珞華鬘、莊嚴身具。官所給廩皆得充足。以是因緣故，諸鬥將漸漸大富，多饒金銀財寶奴婢人民種種成就。波斯匿王以是富人圍繞故，王有威德眾所敬仰。爾時波斯匿王，有小國反叛，語諸鬥將：「汝等往彼折伏便還。」是諸將中有深敬佛者，弓頭著漉水囊，作是念：「若值水有蟲者
【現代漢語翻譯】 現代漢語譯本：即使做了官，供給的俸祿也不充足。這些人喜歡吃喝，來客嗜酒好爭鬥，有時啼哭，有時嬉笑跳躍大喊。有位名叫達摩提那（Dhammatinna）的比丘尼住在附近，因為這些巨大的聲音吵鬧，妨礙了這位比丘尼坐禪讀經。當時，達摩提那比丘尼前往鬥將（commander）的妻子那裡問道：『你們的丈夫為什麼穿著破舊骯髒的衣服，沒有光彩和德行，自己的房舍中，沒有好的床榻臥具。你們也沒有好的衣服、手鐲、瓔珞、花鬘等裝飾品。即使做了官，供給也不充足。你們的丈夫喜歡吃喝，來客嗜酒好爭鬥，或者啼哭嬉笑，或者跳躍大喊，妨礙我坐禪讀經。你們為什麼不阻止他們？』她們回答說：『怎麼能制止呢？如果阻止他們，先前所得的剩餘食物，就再也得不到了。善人！如果有人呵斥他們，或許他們能接受。』達摩提那比丘尼聽了這些話后，就去乞討食物。她時常邀請那些鬥將中大力氣有權勢的人，給他們食物引誘他們，知道他們有信心能夠聽信她的話，就對他們說：『各位聚落主（village headman），你們應當皈依佛（Buddha，覺悟者）、皈依法（Dharma，佛法）、皈依僧（Sangha，僧團）。』因為他們信受了這些話，就皈依了佛法僧。皈依佛法僧后，不再喜歡飲酒，也不喜歡宴請酒客，不喜爭鬥，不再喜歡啼哭嬉笑跳躍大喊，自己的房舍中，有了好的床榻衣服臥具。各位妻女都有了好衣服、手鐲、瓔珞、花鬘等莊嚴身具。官府所供給的俸祿也都充足了。因為這個因緣，各位鬥將漸漸變得大富，擁有大量的金銀財寶、奴婢人民，各種成就。波斯匿王（King Pasenadi）因為有這些富人圍繞，所以國王有威德，受到眾人敬仰。當時，波斯匿王，有個小國反叛，告訴各位鬥將：『你們前往那裡征服他們便回來。』這些將領中有深深敬佛的人，在弓箭頭上套上濾水囊，心想：『如果遇到水中有蟲子， 若以箭射，恐殺蟲故。』便以空箭射之，諸小國人，見是弓箭頭有漉水囊，即便笑之。諸將鬥戰不如，波斯匿王諸將退還。波斯匿王問諸將言：『汝等何以不如？』諸將答言：『諸小國人，見我弓箭頭有漉水囊故，即便笑之。以是事故，鬥戰不如。』波斯匿王復更選將，往彼折伏亦不如前。波斯匿王籌量是事：『我今當自往折伏之。』波斯匿王嚴四種兵，自往折伏。爾時世尊在舍衛國祇樹給孤獨園。波斯匿王往至佛所，頭面禮足卻住一面。波斯匿王白佛言：『瞿曇！我先遣諸將，往彼折伏不如。我復更選諸將，往彼折伏亦不如前。我今自嚴四種兵，往彼折伏。』佛告波斯匿王言：『王今何以自往折伏？』波斯匿王白佛言：『瞿曇！我以刀劍能有所辦。』佛告波斯匿王言：『王能知幾許？』波斯匿王白佛言：『瞿曇！我能知一億。』佛告波斯匿王言：『王能知一億，我能知無量。』波斯匿王白佛言：『瞿曇！云何名無量？』佛告波斯匿王言：『如王國內人民眾多，王能盡知名字不耶？』波斯匿王白佛言：『不能盡知。』佛告波斯匿王言：『如是，王能知一億，我能知無量。』佛告波斯匿王言：『王莫往彼。』波斯匿王白佛言：『瞿曇！我先已嚴四種兵，不可得止。』佛告波斯匿王言：『王若不信我語者，隨意所往。』爾時世尊即說偈言：『雖有多聞，不解法句，如聾奏樂，終不悅耳。雖少有聞，解甚深義，如盲執燭，照了諸物。』爾時波斯匿王聞佛所說，歡喜奉行。
【English Translation】 English version: Even if they became officials, the provisions and stipends were insufficient. These people loved to eat and drink, and their guests were fond of wine, often engaging in quarrels, sometimes weeping, sometimes laughing and jumping around, shouting loudly. There was a Bhikkhuni (Buddhist nun) named Dhammatinna (Dharma-given) living nearby, and because of these loud noises, it disturbed her meditation and scripture reading. At that time, Dhammatinna Bhikkhuni went to the wife of the commander (a military leader) and asked: 'Why do your husbands wear tattered and dirty clothes, lacking radiance and virtue, and in your own houses, there are no good beds or bedding? You also have no fine clothes, bracelets, necklaces, flower garlands, or other ornaments. Even if they are officials, the provisions are insufficient. Your husbands love to eat and drink, and their guests are fond of wine, enjoying quarrels, or weeping, laughing, jumping around, and shouting loudly, disturbing my meditation and scripture reading. Why don't you stop them?' They replied: 'How can we stop them? If we stop them, we will no longer receive the leftover food that we previously obtained. Good person! If someone were to scold them, perhaps they would listen.' After hearing these words, Dhammatinna Bhikkhuni went to beg for food. She often invited those commanders who were strong and powerful, offering them food to entice them, and knowing that they had faith and could believe her words, she said to them: 'O village headmen, you should take refuge in the Buddha (the awakened one), take refuge in the Dharma (the teachings), and take refuge in the Sangha (the monastic community).' Because they believed these words, they took refuge in the Buddha, Dharma, and Sangha. After taking refuge in the Buddha, Dharma, and Sangha, they no longer enjoyed drinking wine, nor did they like to entertain wine-loving guests, they disliked quarrels, and no longer enjoyed weeping, laughing, jumping around, and shouting loudly. In their own houses, they had good beds, clothes, and bedding. All the wives and daughters had fine clothes, bracelets, necklaces, flower garlands, and other ornaments to adorn themselves. The stipends provided by the government were also sufficient. Because of this cause, the commanders gradually became very wealthy, possessing large amounts of gold, silver, treasures, servants, people, and various accomplishments. King Pasenadi (King of Kosala) was surrounded by these wealthy people, so the king had power and was respected by all. At that time, a small country rebelled against King Pasenadi, who told the commanders: 'Go there and subdue them, then return.' Among these generals, there were those who deeply respected the Buddha, and they put water-filtering bags on the tips of their arrows, thinking: 'If there are insects in the water, if I shoot the arrow, I fear I will kill the insects.' So they shot empty arrows, and the people of the small country, seeing the water-filtering bags on the tips of the arrows, laughed at them. The generals were not successful in battle, and King Pasenadi's generals retreated. King Pasenadi asked the generals: 'Why were you unsuccessful?' The generals replied: 'The people of the small country laughed at us because they saw the water-filtering bags on the tips of our arrows. Because of this, we were unsuccessful in battle.' King Pasenadi again selected generals to go and subdue them, but they were also unsuccessful as before. King Pasenadi pondered this matter: 'I will now go myself to subdue them.' King Pasenadi prepared four types of troops and went himself to subdue them. At that time, the World-Honored One (Buddha) was in the Jeta Grove (Jetavana) in Sravasti (Savatthi), in the park of Anathapindika (Anathapindada). King Pasenadi went to the Buddha, bowed his head to his feet, and stood to one side. King Pasenadi said to the Buddha: 'Gautama (Gotama, Buddha's family name), I first sent generals to subdue them, but they were unsuccessful. I again selected generals to go and subdue them, but they were also unsuccessful as before. I am now preparing four types of troops to go and subdue them.' The Buddha said to King Pasenadi: 'Why are you going yourself to subdue them?' King Pasenadi said to the Buddha: 'Gautama, I can accomplish something with swords and weapons.' The Buddha said to King Pasenadi: 'How much can you know?' King Pasenadi said to the Buddha: 'Gautama, I can know one hundred million.' The Buddha said to King Pasenadi: 'You can know one hundred million, but I can know immeasurable amounts.' King Pasenadi said to the Buddha: 'Gautama, what is meant by immeasurable?' The Buddha said to King Pasenadi: 'In your kingdom, there are many people. Can you know all their names?' King Pasenadi said to the Buddha: 'I cannot know them all.' The Buddha said to King Pasenadi: 'Likewise, you can know one hundred million, but I can know immeasurable amounts.' The Buddha said to King Pasenadi: 'Do not go there.' King Pasenadi said to the Buddha: 'Gautama, I have already prepared four types of troops, and I cannot be stopped.' The Buddha said to King Pasenadi: 'If you do not believe my words, go wherever you please.' At that time, the World-Honored One spoke this verse: 'Although one has much learning, if one does not understand the meaning of the Dharma, it is like a deaf person playing music, which is not pleasing to the ear. Although one has little learning, if one understands the profound meaning, it is like a blind person holding a candle, illuminating all things.' At that time, King Pasenadi heard what the Buddha said and joyfully accepted and practiced it.
，當漉飲之。」是中有不信佛法者，生嫉妒心，往到波斯匿王所言：「是中某甲諸鬥將，弓頭著漉水囊，作是念：『值有蟲水者，當漉飲之。』是等誑王。」王言：「云何是等於小蟲中有如是憐愍心，何況於人？」王言：「喚來。」即往喚之。王言：「汝等實以漉水囊系弓頭？作是念：『值水有蟲者，當漉飲之。』耶？」答言：「實爾。」王言：「汝等誑我。」鬥將言：「云何誑王？」王言：「汝于小蟲尚有憐愍心，何況於人？」鬥將言：「蟲有何過？于王若有過者，當知我等為王治之。」王作是念：「或有人喜凈潔故，何必畏殺蟲？」王言：「將至陣前。」即將至陣前。是諸鬥將，或有得慈心三昧，入慈心力故，破是賊陣即時折伏。王聞破賊心大歡喜。爾時諸鬥將破賊已，還到王所長跪而言：「大王常勝。」作是語已在王前立。王即時償賜財物聚落田宅人民，更倍供給。爾時諸鬥將富貴轉增，多饒金銀財寶、奴婢人民種種增益。王以是人圍繞故，威德轉勝眾倍敬仰。諸鬥將作是念：「我等富貴具足者，皆因達摩提那比丘尼故，我等何不請是比丘尼來？」是舍衛國三月夏安居，是諸鬥將到比丘尼所言：「大德！到我舍衛國夏安居來。」比丘尼答言：「不能。」「何以故？」答言：「隨佛安居處，我等當往安居，是中數
得見佛，數得見大德比丘，因他故得聞法。汝等若欲令我是中安居者，可先請佛此舍衛國夏安居。」是鬥將即往佛所，頭面禮足在一面坐。佛見坐已種種因緣說法示教利喜，示教利喜已默然。是諸鬥將，聞佛說法種種因緣示教利喜已，白佛言：「世尊！受我等請舍衛國夏安居。」憐愍故，佛默然受之。諸鬥將知佛默然受請已，頭面禮足右繞而去，還到自舍各相約敕，隨力所辦，若一日食、二日食、三日食，如是次第辦三月食，為眾僧作別房衣，作家中衣，作夏安居衣。爾時餘十日在，未到自恣，波斯匿王復有小國反叛。即復遣先鬥將往：「以前破賊，是故今復使汝等往。」是諸鬥將聞已愁憂：「何苦乃爾？先斗因緣殆而得脫，今復往者或能失命。我等已請佛三月辦衣食湯藥，我等若不以佈施者，眾僧失佈施，我等失福德。我等先欲施物，今佈施何苦，我等常令施法不絕，僧福田中恒作福德，僧得施物，我等得福。」即出前許佈施物，多持衣幞，到祇陀林中打揵槌。諸比丘言：「何以打耶？」鬥將答言：「諸大德集，我以此衣佈施眾僧。」諸比丘言：「佛不聽我等未自恣夏月內分安居衣。」諸鬥將言：「我等官人屬他不得自在，先斗因緣殆而得脫。今往不知云何，或能失命。眾僧集聚當受是衣物。」諸比丘不知云何？是
【現代漢語翻譯】 現代漢語譯本：能夠見到佛，多次見到有德行的比丘，因為他們的緣故能夠聽聞佛法。你們如果想讓我在這裡安居，可以先邀請佛陀來舍衛國進行夏季安居。』這些將領立刻前往佛陀處所，以頭面頂禮佛足，在一旁坐下。佛陀見到他們坐下後，用種種因緣說法開示教導，使他們歡喜，開示教導完畢后便默然不語。這些將領聽聞佛陀說法，通過種種因緣得到開示教導並心生歡喜后，對佛陀說：『世尊！請接受我們邀請，在舍衛國進行夏季安居。』因為憐憫的緣故，佛陀默然應允。這些將領知道佛陀默然接受邀請后，以頭面頂禮佛足，右繞佛陀后離去，回到各自家中互相約定，盡各自能力準備，或者一日的食物、兩日的食物、三日的食物，像這樣依次準備三個月的食物，為眾僧製作特別的安居衣服，製作家中的衣服，製作夏季安居的衣服。那時還剩下十天，未到自恣日，波斯匿王又有小國反叛。於是再次派遣之前的將領前往：『因為你們之前擊破賊寇，所以現在再次派遣你們前往。』這些將領聽聞後感到憂愁：『為何如此困苦？上次戰鬥因緣幾乎喪命才得以脫身，現在再次前往或許會失去性命。我們已經邀請佛陀三個月，準備衣食湯藥，如果我們不佈施，眾僧會失去佈施，我們會失去福德。我們先前想要佈施財物，現在佈施又有什麼苦惱呢？我們常常使佈施佛法不間斷，在僧人的福田中恒常行作福德，僧人得到佈施的財物，我們得到福德。』於是拿出先前答應佈施的財物，攜帶許多衣物，到達祇陀林中敲打犍槌。眾比丘問道：『為何敲打？』將領回答說：『各位大德聚集，我用這些衣服佈施給眾僧。』眾比丘說：『佛陀不允許我們在未自恣的夏月內分安居的衣服。』將領說：『我們是官人，隸屬於他人，不能自由自在，上次戰鬥因緣幾乎喪命才得以脫身。現在前往不知道會怎麼樣，或許會失去性命。眾僧聚集應當接受這些衣物。』眾比丘不知道該怎麼辦。 English version: They could see the Buddha, and frequently see virtuous Bhikshus (monks), and because of them, they could hear the Dharma (teachings). 'If you wish me to observe the summer retreat here, you should first invite the Buddha to observe the summer retreat in Shravasti (city in ancient India).' These generals immediately went to the Buddha's place, prostrated with their heads at his feet, and sat on one side. Seeing them seated, the Buddha expounded the Dharma with various causes and conditions, instructing and gladdening them, and then remained silent. Having heard the Buddha's teachings, instructed and gladdened by various causes and conditions, these generals said to the Buddha: 'World Honored One! Please accept our invitation to observe the summer retreat in Shravasti.' Out of compassion, the Buddha silently accepted. Knowing that the Buddha had silently accepted the invitation, the generals prostrated with their heads at his feet, circumambulated the Buddha to the right, and departed, returning to their respective homes and agreeing among themselves to prepare according to their abilities, either one day's food, two days' food, or three days' food, and so on, preparing three months' worth of food, making special summer retreat robes for the Sangha (monastic community), making robes for home use, and making robes for the summer retreat. At that time, there were ten days remaining before the end of the retreat, and King Pasenadi (king of Kosala) had another small country rebel. He again sent the previous generals, saying: 'Because you previously defeated the rebels, I am now sending you again.' Hearing this, the generals were worried: 'Why is it so difficult? Last time we barely escaped with our lives, and now going again, we might lose our lives. We have already invited the Buddha for three months, preparing food, clothing, medicine, and drink. If we do not give alms, the Sangha will lose alms, and we will lose merit. We wanted to give alms before, and now giving alms, what is the difficulty? We always ensure that the giving of the Dharma is uninterrupted, constantly making merit in the field of merit of the Sangha, the Sangha receives the alms, and we receive merit.' So they took out the previously promised alms, carrying many bundles of clothing, and went to the Jeta Grove (monastery) and struck the ghanta (gong). The Bhikshus asked: 'Why are you striking the ghanta?' The generals replied: 'May the great virtues gather, I am giving these clothes as alms to the Sangha.' The Bhikshus said: 'The Buddha does not allow us to distribute the summer retreat robes within the summer months before the self-surrender ceremony.' The generals said: 'We are officials, belonging to others, unable to be free, last time we barely escaped with our lives. Now going, we do not know what will happen, perhaps we will lose our lives. The Sangha should gather and receive these clothes and items.' The Bhikshus did not know what to do.
【English Translation】 English version: Being able to see the Buddha, frequently seeing virtuous Bhikshus (monks), and because of them, being able to hear the Dharma (teachings). 'If you wish me to observe the summer retreat here, you should first invite the Buddha to observe the summer retreat in Shravasti (city in ancient India).' These generals immediately went to the Buddha's place, prostrated with their heads at his feet, and sat on one side. Seeing them seated, the Buddha expounded the Dharma with various causes and conditions, instructing and gladdening them, and then remained silent. Having heard the Buddha's teachings, instructed and gladdened by various causes and conditions, these generals said to the Buddha: 'World Honored One! Please accept our invitation to observe the summer retreat in Shravasti.' Out of compassion, the Buddha silently accepted. Knowing that the Buddha had silently accepted the invitation, the generals prostrated with their heads at his feet, circumambulated the Buddha to the right, and departed, returning to their respective homes and agreeing among themselves to prepare according to their abilities, either one day's food, two days' food, or three days' food, and so on, preparing three months' worth of food, making special summer retreat robes for the Sangha (monastic community), making robes for home use, and making robes for the summer retreat. At that time, there were ten days remaining before the end of the retreat, and King Pasenadi (king of Kosala) had another small country rebel. He again sent the previous generals, saying: 'Because you previously defeated the rebels, I am now sending you again.' Hearing this, the generals were worried: 'Why is it so difficult? Last time we barely escaped with our lives, and now going again, we might lose our lives. We have already invited the Buddha for three months, preparing food, clothing, medicine, and drink. If we do not give alms, the Sangha will lose alms, and we will lose merit. We wanted to give alms before, and now giving alms, what is the difficulty? We always ensure that the giving of the Dharma is uninterrupted, constantly making merit in the field of merit of the Sangha, the Sangha receives the alms, and we receive merit.' So they took out the previously promised alms, carrying many bundles of clothing, and went to the Jeta Grove (monastery) and struck the ghanta (gong). The Bhikshus asked: 'Why are you striking the ghanta?' The generals replied: 'May the great virtues gather, I am giving these clothes as alms to the Sangha.' The Bhikshus said: 'The Buddha does not allow us to distribute the summer retreat robes within the summer months before the self-surrender ceremony.' The generals said: 'We are officials, belonging to others, unable to be free, last time we barely escaped with our lives. Now going, we do not know what will happen, perhaps we will lose our lives. The Sangha should gather and receive these clothes and items.' The Bhikshus did not know what to do.
事白佛。佛知故問阿難：「自恣有幾日在？」阿難答言：「世尊！有十日在。」佛語阿難：「雖十日未至自恣，恐失佈施衣，應受。」佛及僧集坐一處，諸鬥將分諸衣與眾僧已，在佛前坐聽說法故。佛見坐已，說種種法示教利喜，示教利喜已默然。是諸鬥將聞佛說法已，頭面禮足右繞而去。去不久，佛以先因緣及是事故集比丘僧，佛以種種因緣，贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘十日未至自恣，有急施衣應受。比丘須是衣者，當自手取，乃至衣時畜。過是畜者，尼薩耆波夜提。」
十日未至自恣者，若知自恣有十日在。
急施衣者，若王施、若夫人施、若王子施、若大臣、大官、鬥將、內官、若女欲嫁時、若病人、若欲殺賊時，如是等人施衣，若知十日未至自恣應受。
衣時者，若有住處，不受迦絺那衣夏末一月，若受迦絺那衣住處夏末一月及冬四月。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若是處不受迦絺那衣，諸比丘夏末月末後日，是衣應舍、若作凈、若受持，若不捨、不作凈、不受持，至冬初月初日地了時，尼薩耆波夜提。若是住處受迦絺那衣，是諸比丘冬末後月末後日，是衣應舍、應作凈、
【現代漢語翻譯】 現代漢語譯本： 事情結束后，（鬥將）稟告佛陀。佛陀明知故問阿難：「自恣日還有幾天？」阿難回答說：「世尊！還有十天。」佛陀告訴阿難：「即使距離自恣日還有十天，如果擔心失去佈施的衣服，應該接受。」佛陀和僧眾聚集坐在一起，各位鬥將把各種衣服分發給眾僧后，在佛陀面前坐下聽聞佛法。佛陀看到他們坐好后，宣說種種佛法，開示教導，令他們歡喜，開示教導完畢后便默然不語。這些鬥將聽聞佛陀說法后，頭面頂禮佛足，右繞三匝后離去。他們離開后不久，佛陀因為過去的因緣以及這件事的緣故，召集比丘僧眾，佛陀以種種因緣，讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，告訴各位比丘：『因為有十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣宣說：如果比丘距離自恣日還有十天，遇到緊急佈施的衣服，應該接受。比丘如果需要這件衣服，應當親自取用，乃至到規定的衣時結束前持有。超過這個期限持有，就犯了尼薩耆波夜提罪。』 十日未至自恣者，是指知道距離自恣日還有十天。 急施衣者，是指國王佈施、或者王后佈施、或者王子佈施、或者大臣、大官、鬥將、內官、或者女子要出嫁時、或者病人、或者要殺賊時，像這樣的人佈施的衣服，如果知道距離自恣日還有十天，就應該接受。 衣時者，是指如果某個住處沒有接受迦絺那衣，那麼在夏末的一個月內；如果某個住處接受了迦絺那衣，那麼在夏末的一個月以及冬季的四個月內。 尼薩耆波夜提者，是指這件衣服應該捨棄，犯了波夜提罪應該懺悔。 是中犯者，是指如果某個地方沒有接受迦絺那衣，各位比丘在夏末月末的最後一天，這件衣服應該捨棄、或者作凈、或者受持，如果不捨棄、不作凈、不受持，直到冬季初月初一的黎明時分，就犯了尼薩耆波夜提罪。如果某個住處接受了迦絺那衣，各位比丘在冬末月末的最後一天，這件衣服應該捨棄、應該作凈。
【English Translation】 English version: The matter being concluded, (the generals) reported to the Buddha. The Buddha, knowing full well, asked Ānanda: 'How many days remain until the Pavāraṇā (self-surrender ceremony, end of rainy season retreat)?' Ānanda replied: 'Venerable Sir! Ten days remain.' The Buddha told Ānanda: 'Even if ten days remain until the Pavāraṇā, if there is concern about losing the donated robe, it should be accepted.' The Buddha and the Sangha (monastic community) gathered and sat together. The various generals, having distributed the robes to the Sangha, sat before the Buddha to listen to the Dharma (teachings). Seeing them seated, the Buddha expounded various aspects of the Dharma, instructing, guiding, and gladdening them. Having instructed, guided, and gladdened them, He remained silent. After hearing the Buddha's teachings, these generals bowed their heads to the Buddha's feet, circumambulated Him three times to the right, and departed. Not long after their departure, the Buddha, due to past causes and this event, assembled the Bhikkhu (monk) Sangha. The Buddha, for various reasons, praised the precepts, praised the merit of upholding the precepts. After praising the precepts and the merit of upholding the precepts, He told the Bhikkhus: 'For ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu is ten days away from the Pavāraṇā, and encounters an urgently donated robe, it should be accepted. If the Bhikkhu needs this robe, he should take it with his own hand and keep it until the end of the prescribed robe-season. Keeping it beyond this period constitutes a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).' 'Ten days away from the Pavāraṇā' refers to knowing that there are ten days remaining until the Pavāraṇā. 'Urgently donated robe' refers to a robe donated by a king, or a queen, or a prince, or a minister, a high official, a general, an inner court official, or when a woman is about to marry, or a sick person, or when about to kill a thief. If such people donate a robe, and it is known that there are ten days remaining until the Pavāraṇā, it should be accepted. 'Robe-season' refers to one month at the end of summer if a dwelling has not accepted the Kathina (robe-cloth donation), or one month at the end of summer and four months in winter if a dwelling has accepted the Kathina. 'Nissaggiya Pācittiya' means that the robe should be forfeited, and the Pācittiya offense should be confessed. An offense in this context refers to a situation where, if a place has not accepted the Kathina, the Bhikkhus should forfeit, purify, or keep the robe on the last day of the last month of summer. If they do not forfeit, purify, or keep it, until dawn on the first day of the first month of winter, it constitutes a Nissaggiya Pācittiya offense. If a dwelling has accepted the Kathina, the Bhikkhus should forfeit and purify the robe on the last day of the last month of winter.
若受持，若不捨、不作凈、不受持，至春初月初日地了時，尼薩耆波夜提。(二十七事竟)
佛在王舍城。爾時六群比丘作是言：「佛聽我等畜雨浴衣。」便春冬一切時畜。是中有比丘少欲知足行頭陀，聞是事心不喜種種因緣呵責：「云何名比丘，佛聽畜雨浴衣故，便冬春一切時畜？佛聽畜三衣，雨浴衣乃是第四衣。」是諸比丘種種呵已，是事白佛。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，我聽畜雨浴衣，便冬春一切時畜？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘春殘一月，應求作雨浴衣，半月應受持。若比丘未至春殘一月求作，過半月受持者，尼薩耆波夜提。」
是中雲何求？云何作？云何持？求者，從他乞是衣。作者，若浣染割截[打-丁+替]。縫持者，若是衣受用。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘有閏月處求雨浴衣，往無閏月處安居，是中從外求來作來，皆突吉羅。從受持來，尼薩耆波夜提。
若有閏處比丘遣使往，語無閏處比丘言：「諸大德！小待，共自恣。」若無閏處比丘受是語待者，是無閏處比丘從求來作，皆
【現代漢語翻譯】 現代漢語譯本：如果接受了雨浴衣，但不捨棄、不使其潔凈、不停止使用，直到春季初月的第一天地亮時，就犯了尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）罪。（二十七事完畢）
佛陀住在王舍城（Rājagṛha）。當時，六群比丘（Chabbaggiya，指六位行為不端的比丘）說：『佛陀允許我們擁有雨浴衣。』於是他們在整個冬季和春季都持有雨浴衣。有些少欲知足、奉行頭陀行（dhuta，苦行）的比丘聽到這件事後，心中不悅，用各種理由呵斥他們：『怎麼能稱為比丘呢？佛陀允許持有雨浴衣，你們就在冬季和春季都持有？佛陀允許持有三衣，雨浴衣是第四件衣服。』這些比丘們各種呵斥之後，將此事稟告了佛陀。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種理由呵斥他們：『怎麼能稱為比丘呢？我允許持有雨浴衣，你們就在冬季和春季都持有？』用各種理由呵斥之後，告訴眾比丘：『因為十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘在春季剩餘一個月時，應該開始尋求製作雨浴衣，半個月內應該接受持有。如果比丘未到春季剩餘一個月時就開始尋求製作，或者超過半個月才接受持有，就犯了尼薩耆波逸提罪。』
這裡面什麼是『求』？什麼是『作』？什麼是『持』？『求』是指從他人那裡乞求這件衣服。『作』是指洗滌、染色、裁剪、縫製。『持』是指對這件衣服進行受用。
尼薩耆波逸提是指，這件衣服應該捨棄，波逸提罪應該懺悔。
這裡面觸犯的情況是，如果有比丘在有閏月的地區尋求雨浴衣，卻前往沒有閏月的地區安居，那麼從外面尋求來、製作來，都犯突吉羅（dukkaṭa，惡作）罪。從接受持有開始，就犯尼薩耆波逸提罪。
如果有閏月的地區的比丘派遣使者前往，告訴沒有閏月的地區的比丘說：『諸位大德！請稍等，一起自恣（pravāraṇā，解夏）。』如果沒有閏月的地區的比丘接受了這句話並等待，那麼這個沒有閏月的地區的比丘從尋求來、製作來，都...
【English Translation】 English version: If one accepts, does not relinquish, does not purify, and does not cease using the rain-bathing cloth until the first light of day in the first month of spring, it is a Nissaggiya Pācittiya (an offense entailing forfeiture and expiation). (The twenty-seventh matter is concluded.)
The Buddha was in Rājagṛha (King's Abode). At that time, the group-of-six bhikkhus (Chabbaggiya, referring to six misbehaving monks) said: 'The Buddha allows us to keep rain-bathing cloths.' So they kept them throughout the winter and spring. Some bhikkhus who were of few desires, content, and practicing the dhuta (ascetic practices) heard of this and were displeased, rebuking them with various reasons: 'How can you be called bhikkhus? The Buddha allows keeping a rain-bathing cloth, and you keep it in winter and spring? The Buddha allows keeping three robes; the rain-bathing cloth is the fourth robe.' After these bhikkhus had rebuked them in various ways, they reported the matter to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha (monastic community), and knowingly asked the group-of-six bhikkhus: 'Did you really do this?' They replied: 'We did, Lord!' The Buddha rebuked them with various reasons: 'How can you be called bhikkhus? I allow keeping a rain-bathing cloth, and you keep it in winter and spring?' After rebuking them with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated thus: If a bhikkhu, when one month remains of spring, should seek to make a rain-bathing cloth, and should accept and keep it within half a month. If a bhikkhu seeks to make it before one month remains of spring, or accepts and keeps it after half a month, it is a Nissaggiya Pācittiya offense.'
Here, what is 'seeking'? What is 'making'? What is 'keeping'? 'Seeking' means begging for this cloth from others. 'Making' means washing, dyeing, cutting, and sewing. 'Keeping' means using this cloth.
Nissaggiya Pācittiya means that this cloth should be forfeited, and the Pācittiya offense should be confessed.
Here, the offense occurs if a bhikkhu in a place with a leap month seeks a rain-bathing cloth, but goes to reside in a place without a leap month; then seeking it from outside and making it both constitute a ḍukkaṭa (wrongdoing) offense. From the moment of accepting and keeping it, it is a Nissaggiya Pācittiya offense.
If a bhikkhu in a place with a leap month sends a messenger to tell a bhikkhu in a place without a leap month: 'Venerables! Please wait a little, and we will hold the pavāraṇā (invitation) together.' If the bhikkhu in the place without a leap month accepts this message and waits, then that bhikkhu in the place without a leap month, from seeking it and making it, both...
突吉羅。從受持來，尼薩耆波夜提。
若比丘有閏處求雨浴衣，有閏處安居，不犯。持竟，夏前三月便舍之。無閏處者，已入八月熱時已過，故犯。
有閏者，謂此國晚熱、謂閏春末月，則閏月內求之。若求得者，三月末便應受持。不能得者，四月十六日應受持，即得不應停過十五日。(二十八事竟)
佛在舍衛國。爾時有一居士，發心欲與佛及僧飲食復與僧衣。時世饑儉乞食難得，是居士財物不多，夏時已過心中憂愁，作是言：「今何痛惱苦急乃爾？我本心欲與佛及僧飲食，復與僧衣。時世饑儉乞求難得，我財物少，夏時已過，心中憂愁苦急不滿我願。我今當從僧中少多，請比丘與食與僧衣，令我福德不空。」作是念已便入祇洹打揵槌，有比丘問居士：「何因緣故打揵捶？」居士答言：「我欲從僧請爾所比丘到我舍食。」時知會人即差爾所比丘去，次到六群比丘。六群比丘先時有次請，便持衣缽先至請家，辦飲食時教如是如是作。是時六群比丘晨朝持衣缽，到是居士舍共相問訊在一面坐。居士作禮在前坐，自向六群比丘軟語：「我本心欲與佛及僧飲食，復與僧衣。今世饑儉乞求難得，我財物少，夏時已過心中憂惱苦急，作是念：『我今何不從僧中請少多比丘，與食便與僧衣，令我不失福德。』以
【現代漢語翻譯】 現代漢語譯本： 突吉羅（Dukkata，惡作）。從受持（接受和持有雨浴衣）開始，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。
如果比丘在有閏月的地方請求雨浴衣，並在有閏月的地方安居，則不犯戒。持有雨浴衣直到結束，在夏季開始前三個月便捨棄它。如果沒有閏月的地方，已經進入八月的熱季，如果超過時間，則犯戒。
有閏月的地方，指的是這個國家晚熱，指的是閏年春末的月份，那麼就在閏月內請求雨浴衣。如果求得雨浴衣，在三個月末就應該接受和持有。如果不能得到，在四月十六日應該接受和持有，這樣才不會超過十五天的期限。（二十八事完畢）
佛陀在舍衛國（Savatthi）。當時有一位居士（居士，lay follower），發心想要供養佛陀和僧團飲食，並且供養僧衣。當時世道饑荒，乞食難以得到，這位居士的財物不多，夏季已經過去，心中憂愁，這樣說道：『現在為什麼會有這樣的痛苦和緊急情況呢？我本來發心想要供養佛陀和僧團飲食，並且供養僧衣。現在世道饑荒，乞求難以得到，我的財物很少，夏季已經過去，心中憂愁苦悶，不能滿足我的願望。我現在應當從僧團中請一些比丘來，供養食物和僧衣，使我的福德不落空。』
這樣想過後，便進入祇洹（Jetavana，祇樹給孤獨園）敲打犍槌（Ghaṇṭā，報時或集眾的法器）。有比丘問居士：『因為什麼緣故敲打犍槌？』居士回答說：『我想要從僧團中請一些比丘到我家吃飯。』當時知事的人就派遣了那些比丘去，輪到六群比丘（六群比丘，group of six monks）。六群比丘先前已經有被邀請的次序，便拿著衣缽先到被邀請的居士家，在準備飲食的時候教導應該這樣做那樣做。當時六群比丘早上拿著衣缽，到這位居士家，互相問候后在一旁坐下。居士行禮后在前面坐下，自己向六群比丘委婉地說：『我本來發心想要供養佛陀和僧團飲食，並且供養僧衣。現在世道饑荒，乞求難以得到，我的財物很少，夏季已經過去，心中憂惱苦悶，這樣想：『我為什麼不從僧團中請一些比丘，供養食物便供養僧衣，使我不失去福德。』
【English Translation】 English version: Dukkata (Dukkata, wrong-doing). From the acceptance and holding (of the rain-bathing cloth), it incurs Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation involving forfeiture).
If a bhikkhu (bhikkhu, monk) requests a rain-bathing cloth in a place with a leap month, and dwells in a place with a leap month, there is no offense. Holding the rain-bathing cloth until the end, he should relinquish it three months before the start of summer. If there is no leap month, having already entered the hot season of the eighth month, if he exceeds the time, he commits an offense.
A place with a leap month refers to a country where it is late in getting hot, referring to the last month of spring in a leap year, then he should request the rain-bathing cloth within the leap month. If he obtains the rain-bathing cloth, he should accept and hold it at the end of the third month. If he cannot obtain it, he should accept and hold it on the sixteenth day of the fourth month, so that he does not exceed the fifteen-day limit. (End of twenty-eight matters)
The Buddha was in Savatthi (Savatthi). At that time, there was a lay follower (居士, lay follower) who resolved to offer food to the Buddha and the Sangha (Sangha, monastic community), and also to offer monastic robes. At that time, the world was in famine, and it was difficult to obtain alms. This lay follower did not have much wealth, and the summer had passed. He was worried in his heart, saying: 'Why is there such pain and urgency now? I originally resolved to offer food to the Buddha and the Sangha, and also to offer monastic robes. Now the world is in famine, and it is difficult to obtain alms. I have little wealth, and the summer has passed. I am worried and distressed in my heart, and I cannot fulfill my wish. I should now invite some bhikkhus from the Sangha to offer food and monastic robes, so that my merit will not be in vain.'
After thinking this, he entered Jetavana (Jetavana, Jeta's Grove) and struck the Ghaṇṭā (Ghaṇṭā, a bell used to announce the time or gather the community). A bhikkhu asked the lay follower: 'For what reason are you striking the Ghaṇṭā?' The lay follower replied: 'I want to invite some bhikkhus from the Sangha to my house for a meal.' At that time, the person in charge dispatched those bhikkhus, and it was the turn of the group of six bhikkhus (六群比丘, group of six monks). The group of six bhikkhus had previously been invited in order, so they took their robes and bowls and went to the invited lay follower's house first. When preparing the food, they instructed how it should be done. At that time, the group of six bhikkhus took their robes and bowls in the morning and went to this lay follower's house, greeted each other, and sat down on one side. The lay follower bowed and sat in front, and gently said to the group of six bhikkhus: 'I originally resolved to offer food to the Buddha and the Sangha, and also to offer monastic robes. Now the world is in famine, and it is difficult to obtain alms. I have little wealth, and the summer has passed. I am worried and distressed in my heart, thinking: 'Why don't I invite some bhikkhus from the Sangha, offer food and monastic robes, so that I will not lose my merit.''
是因緣故，食與汝等，衣當與僧。」時六群比丘聞衣名心動，語居士言：「是衣何似？持來示我。」居士言：「善！」即出衣示之。六群比丘見衣倍生貪心，語居士言：「汝意欲令是衣有用耶？欲令舉置耶？」居士言：「所以施者，欲令用之。」「汝若欲令不用者當與僧。何以故？僧多有衣舉在一處朽壞蟲啖，若令用者當與我等，我等衣少得施當用。」居士言：「汝等知與僧不用，若汝等能用者便當相與。」居士與食已持是衣與六群比丘。六群比丘食已持是衣入祇洹，示諸比丘：「是衣何似細好不？」諸比丘言：「實好！汝何從而得？」六群比丘廣說是事。是中有比丘少欲知足，行頭陀聞是事心不喜，種種因緣呵責：「云何名比丘，知物向僧自求向己？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，知物向僧自求向己？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知物向僧，自求向己，尼薩耆波夜提。」
知者，若自知、若從他聞、若檀越語。
物者，謂施僧物，若衣缽、戶鉤、澡灌、時藥、夜分藥、七日藥、終身藥。
向僧者，發心欲施僧，未與。
【現代漢語翻譯】 現代漢語譯本： 『因為因緣的緣故，食物給你們，衣服應當給僧團。』當時六群比丘（指行為不端的六位比丘）聽到『衣服』這個詞，心中一動，對居士說：『這衣服怎麼樣？拿來給我們看看。』居士說：『好的！』就拿出衣服給他們看。六群比丘看到衣服，更加生起貪心，對居士說：『你打算讓這衣服有用呢？還是打算讓它閑置呢？』居士說：『我之所以佈施，是想讓它被使用。』六群比丘說：『你如果不想讓它被使用，就應當給僧團。為什麼呢？僧團里有很多衣服，堆放在一處，腐爛蟲蛀；如果想讓它被使用，就應當給我們，我們衣服少，得到佈施就可以使用。』居士說：『你們知道給僧團是不會被使用的，如果你們能用，就應當給你們。』居士給了食物后，就把這衣服給了六群比丘。六群比丘吃完飯後，拿著這衣服進入祇洹（Jetavana），給眾比丘看：『這衣服怎麼樣？是不是很細緻精美？』眾比丘說：『確實很好！你們從哪裡得到的？』六群比丘詳細地說了這件事。其中有少欲知足、修頭陀行（苦行）的比丘聽到這件事，心中不悅，用種種理由呵責他們：『怎麼能叫比丘呢？明知道東西是供養僧團的，卻自己索取？』用種種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種理由呵責六群比丘：『怎麼能叫比丘呢？明知道東西是供養僧團的，卻自己索取？』用種種理由呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘明知道東西是供養僧團的，卻自己索取，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』 『知道』，指自己知道，或者從別人那裡聽到，或者檀越（Dānavati，施主）說。 『東西』，指施捨給僧團的物品，比如衣服、缽、戶鉤、澡罐、時藥、夜分藥、七日藥、終身藥。 『向僧』，指發心想要佈施給僧團，但還沒有給。
【English Translation】 English version: 『Because of conditions, food is given to you, and clothing should be given to the Sangha (community of monks).』 At that time, the Group-of-Six monks (referring to the six monks with improper conduct), hearing the word 『clothing,』 were moved in their hearts and said to the householder: 『What is this clothing like? Bring it and show it to us.』 The householder said: 『Good!』 and immediately took out the clothing to show them. The Group-of-Six monks, seeing the clothing, became even more greedy and said to the householder: 『Do you intend for this clothing to be useful? Or do you intend for it to be left unused?』 The householder said: 『The reason I am giving it is so that it can be used.』 The Group-of-Six monks said: 『If you do not want it to be used, then it should be given to the Sangha. Why? Because the Sangha has many clothes, piled up in one place, rotting and eaten by insects; if you want it to be used, then it should be given to us, as we have few clothes, and if we receive donations, we can use them.』 The householder said: 『You know that if it is given to the Sangha, it will not be used; if you can use it, then it should be given to you.』 After giving the food, the householder gave the clothing to the Group-of-Six monks. After eating, the Group-of-Six monks took the clothing into Jetavana (monastery), showing it to the monks: 『What is this clothing like? Is it not fine and exquisite?』 The monks said: 『Indeed, it is very good! Where did you get it from?』 The Group-of-Six monks explained the matter in detail. Among them, there were monks who were content with little, practicing Dhutanga (ascetic practices), and hearing this matter, they were displeased in their hearts, and scolded them for various reasons: 『How can you be called monks? Knowing that the item is intended for the Sangha, yet you seek it for yourselves?』 After scolding them for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of monks, and knowingly asked the Group-of-Six monks: 『Did you really do this?』 They replied: 『Indeed, we did, O Blessed One!』 The Buddha scolded the Group-of-Six monks for various reasons: 『How can you be called monks? Knowing that the item is intended for the Sangha, yet you seek it for yourselves?』 After scolding them for various reasons, he told the monks: 『Because of these ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk, knowing that an item is intended for the Sangha, yet seeks it for himself, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation).』 『Knowing』 refers to knowing oneself, or hearing from others, or the Dānavati (donor) saying it. 『Item』 refers to items donated to the Sangha, such as clothing, bowls, door hooks, bathing vessels, seasonal medicine, medicine for the night, medicine for seven days, medicine for life. 『Intended for the Sangha』 refers to having the intention to donate to the Sangha, but not yet having given it.
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘知是物向比丘僧自求向己，尼薩耆波夜提。若向三二一，突吉羅。
若比丘尼知是物向比丘尼僧自求向己，尼薩耆波夜提。若向三二一，突吉羅。
若比丘知是物向此三比丘，求向餘三比丘，突吉羅。若比丘知是物向三比丘，求向二比丘、一比丘，比丘尼僧、三比丘尼、二比丘尼、一比丘尼，三式叉摩尼、二式叉摩尼、一式叉摩尼，三沙彌、二沙彌、一沙彌，三沙彌尼、二沙彌尼、一沙彌尼，比丘僧，皆突吉羅。
若比丘知是物向此二比丘，求向餘二比丘，突吉羅。若知是物向二比丘，求向一比丘，比丘尼僧、三比丘尼、二比丘尼、一比丘尼，三式叉摩尼、二式叉摩尼、一式叉摩尼，三二一沙彌，三二一沙彌尼，比丘僧、三二一比丘，皆突吉羅。
若比丘知是物向此一比丘，求向餘一比丘，突吉羅。若知是物向一比丘，求向比丘尼僧、三二一比丘尼，三二一式叉摩尼，三沙彌二一沙彌，三二一沙彌尼，比丘僧、三二一比丘，皆突吉羅。
若比丘知是物向此三比丘尼，求向餘三比丘尼，突吉羅。若比丘知是物向三比丘尼，求向二比丘尼、一比丘尼，三二一式叉摩尼，三二一沙彌，三二一沙彌尼，比丘僧、
【現代漢語翻譯】 現代漢語譯本 尼薩耆波夜提（Nissaggiya Pacittiya，需要捨棄並懺悔的罪過）：這種衣物應該捨棄，並且要對所犯的波夜提（Pacittiya，一種罪名）罪進行懺悔。
在此情況下，如果比丘（bhikkhu，男性出家人）明知此物是僧團（sangha，佛教僧侶團體）想要給予比丘僧團，卻自己索取，則犯尼薩耆波夜提（Nissaggiya Pacittiya）。如果向三位、兩位或一位比丘索取，則犯突吉羅（Dukkata，一種輕罪）。
如果比丘尼（bhikkhuni，女性出家人）明知此物是僧團想要給予比丘尼僧團，卻自己索取，則犯尼薩耆波夜提（Nissaggiya Pacittiya）。如果向三位、兩位或一位比丘尼索取，則犯突吉羅（Dukkata）。
如果比丘明知此物是想給予這三位比丘的，卻索取給另外三位比丘，則犯突吉羅（Dukkata）。如果比丘明知此物是想給予三位比丘的，卻索取給兩位比丘、一位比丘，比丘尼僧團、三位比丘尼、兩位比丘尼、一位比丘尼，三位式叉摩尼（Sikkhamana，見習女出家人）、兩位式叉摩尼、一位式叉摩尼，三位沙彌（Samanera，男小沙彌）、兩位沙彌、一位沙彌，三位沙彌尼（Samaneri，女小沙彌）、兩位沙彌尼、一位沙彌尼，比丘僧團，都犯突吉羅（Dukkata）。
如果比丘明知此物是想給予這兩位比丘的，卻索取給另外兩位比丘，則犯突吉羅（Dukkata）。如果明知此物是想給予兩位比丘的，卻索取給一位比丘，比丘尼僧團、三位比丘尼、兩位比丘尼、一位比丘尼，三位式叉摩尼、兩位式叉摩尼、一位式叉摩尼，三位、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團、三位、兩位、一位比丘，都犯突吉羅（Dukkata）。
如果比丘明知此物是想給予這位比丘的，卻索取給另外一位比丘，則犯突吉羅（Dukkata）。如果明知此物是想給予一位比丘的，卻索取給比丘尼僧團、三位、兩位、一位比丘尼，三位、兩位、一位式叉摩尼，三位、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團、三位、兩位、一位比丘，都犯突吉羅（Dukkata）。
如果比丘明知此物是想給予這三位比丘尼的，卻索取給另外三位比丘尼，則犯突吉羅（Dukkata）。如果比丘明知此物是想給予三位比丘尼的，卻索取給兩位比丘尼、一位比丘尼，三位、兩位、一位式叉摩尼，三位、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團，都犯突吉羅（Dukkata）。
【English Translation】 English version Nissaggiya Pacittiya (Offenses Entailing Forfeiture and Confession): This robe should be forfeited, and the Pacittiya (an offense) should be confessed.
In this case, if a bhikkhu (male monastic) knowing that this item is intended for the bhikkhusangha (Buddhist monastic community), seeks it for himself, he commits a Nissaggiya Pacittiya offense. If he seeks it from three, two, or one bhikkhu, he commits a Dukkata (a minor offense).
If a bhikkhuni (female monastic) knowing that this item is intended for the bhikkhunisangha, seeks it for herself, she commits a Nissaggiya Pacittiya offense. If she seeks it from three, two, or one bhikkhuni, she commits a Dukkata.
If a bhikkhu knowing that this item is intended for these three bhikkhus, seeks it for another three bhikkhus, he commits a Dukkata. If a bhikkhu knowing that this item is intended for three bhikkhus, seeks it for two bhikkhus, one bhikkhu, the bhikkhunisangha, three bhikkhunis, two bhikkhunis, one bhikkhuni, three sikkhamanas (female trainees), two sikkhamanas, one sikkhamana, three samaneras (male novices), two samaneras, one samanera, three samaneris (female novices), two samaneris, one samaneri, or the bhikkhusangha, he commits a Dukkata.
If a bhikkhu knowing that this item is intended for these two bhikkhus, seeks it for another two bhikkhus, he commits a Dukkata. If knowing that this item is intended for two bhikkhus, seeks it for one bhikkhu, the bhikkhunisangha, three bhikkhunis, two bhikkhunis, one bhikkhuni, three sikkhamanas, two sikkhamanas, one sikkhamana, three, two, or one samanera, three, two, or one samaneri, the bhikkhusangha, three, two, or one bhikkhu, he commits a Dukkata.
If a bhikkhu knowing that this item is intended for this one bhikkhu, seeks it for another one bhikkhu, he commits a Dukkata. If knowing that this item is intended for one bhikkhu, seeks it for the bhikkhunisangha, three, two, or one bhikkhuni, three, two, or one sikkhamana, three, two, or one samanera, three, two, or one samaneri, the bhikkhusangha, three, two, or one bhikkhu, he commits a Dukkata.
If a bhikkhu knowing that this item is intended for these three bhikkhunis, seeks it for another three bhikkhunis, he commits a Dukkata. If a bhikkhu knowing that this item is intended for three bhikkhunis, seeks it for two bhikkhunis, one bhikkhuni, three, two, or one sikkhamana, three, two, or one samanera, three, two, or one samaneri, or the bhikkhusangha, he commits a Dukkata.
三比丘、二一比丘，比丘尼僧，皆突吉羅。
若比丘知是物向此二比丘尼，求向餘二比丘尼，突吉羅。若比丘知是物向二比丘尼，求向一比丘尼，三二一式叉摩尼，三二一沙彌，三二一沙彌尼，比丘僧、三二一比丘，比丘尼僧、三二一比丘尼，皆突吉羅。
若比丘知是物向此一比丘尼，求向餘一比丘尼，突吉羅。若比丘知是物向一比丘尼，求向三二一式叉摩尼，三沙彌二一沙彌，三二一沙彌尼，比丘僧、三二一比丘，比丘尼僧、三比丘尼、二一比丘尼，皆突吉羅。
若比丘知是物向此三式叉摩尼，求向餘三式叉摩尼，突吉羅。若比丘知是物向三式叉摩尼，求向二一式叉摩尼，三二一沙彌，三二一沙彌尼，比丘僧、三二一比丘，比丘尼僧、三二一比丘尼，皆突吉羅。
若比丘知是物向此二式叉摩尼，求向餘二式叉摩尼，突吉羅。若比丘知是物向二式叉摩尼，求向一式叉摩尼，三二一沙彌，三二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼，皆突吉羅。
若比丘知是物向此一式叉摩尼，求向餘一式叉摩尼，突吉羅。若知是物向一式叉摩尼，求向三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比
【現代漢語翻譯】 現代漢語譯本 三位比丘、兩位比丘、一位比丘，比丘尼僧團，都犯突吉羅罪（Dukkata，輕罪）。 如果比丘明知某物是給這兩位比丘尼的，卻想給另外兩位比丘尼，犯突吉羅罪。如果比丘明知某物是給兩位比丘尼的，卻想給一位比丘尼，三位、兩位、一位式叉摩尼（Siksamana，學戒女），三位、兩位、一位沙彌（Sramanera，小沙彌），三位、兩位、一位沙彌尼（Sramanerika，小沙彌尼），比丘僧團，三位、兩位、一位比丘，比丘尼僧團，三位、兩位、一位比丘尼，都犯突吉羅罪。 如果比丘明知某物是給這位比丘尼的，卻想給另外一位比丘尼，犯突吉羅罪。如果比丘明知某物是給一位比丘尼的，卻想給三位、兩位、一位式叉摩尼，三位沙彌、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團，三位、兩位、一位比丘，比丘尼僧團，三位比丘尼、兩位、一位比丘尼，都犯突吉羅罪。 如果比丘明知某物是給這三位式叉摩尼的，卻想給另外三位式叉摩尼，犯突吉羅罪。如果比丘明知某物是給三位式叉摩尼的，卻想給兩位、一位式叉摩尼，三位、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團，三位、兩位、一位比丘，比丘尼僧團，三位、兩位、一位比丘尼，都犯突吉羅罪。 如果比丘明知某物是給這兩位式叉摩尼的，卻想給另外兩位式叉摩尼，犯突吉羅罪。如果比丘明知某物是給兩位式叉摩尼的，卻想給一位式叉摩尼，三位、兩位、一位沙彌，三位、兩位、一位沙彌尼，比丘僧團，三位比丘、兩位、一位比丘，比丘尼僧團，三位比丘尼、兩位、一位比丘尼，三位式叉摩尼，都犯突吉羅罪。 如果比丘明知某物是給這位式叉摩尼的，卻想給另外一位式叉摩尼，犯突吉羅罪。如果明知某物是給一位式叉摩尼的，卻想給三位沙彌、兩位、一位沙彌，三位沙彌尼、兩位、一位沙彌尼，比丘僧團，三位比丘、兩位、一位比丘，比丘尼僧團，三位比丘尼、兩位、一位比丘
【English Translation】 English version Three bhikkhus (monks), two bhikkhus, one bhikkhu, the bhikkhuni (nun) sangha (community), all commit a Dukkata (minor offense). If a bhikkhu, knowing that something is intended for these two bhikkhunis, seeks to give it to other two bhikkhunis, he commits a Dukkata. If a bhikkhu, knowing that something is intended for two bhikkhunis, seeks to give it to one bhikkhuni, three, two, one Siksamana (female trainee), three, two, one Sramanera (male novice), three, two, one Sramanerika (female novice), the bhikkhu sangha, three, two, one bhikkhu, the bhikkhuni sangha, three, two, one bhikkhuni, all commit a Dukkata. If a bhikkhu, knowing that something is intended for this one bhikkhuni, seeks to give it to another one bhikkhuni, he commits a Dukkata. If a bhikkhu, knowing that something is intended for one bhikkhuni, seeks to give it to three, two, one Siksamana, three Sramaneras, two, one Sramanera, three, two, one Sramanerika, the bhikkhu sangha, three, two, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two, one bhikkhuni, all commit a Dukkata. If a bhikkhu, knowing that something is intended for these three Siksamana, seeks to give it to other three Siksamana, he commits a Dukkata. If a bhikkhu, knowing that something is intended for three Siksamana, seeks to give it to two, one Siksamana, three, two, one Sramanera, three, two, one Sramanerika, the bhikkhu sangha, three, two, one bhikkhu, the bhikkhuni sangha, three, two, one bhikkhuni, all commit a Dukkata. If a bhikkhu, knowing that something is intended for these two Siksamana, seeks to give it to other two Siksamana, he commits a Dukkata. If a bhikkhu, knowing that something is intended for two Siksamana, seeks to give it to one Siksamana, three, two, one Sramanera, three, two, one Sramanerika, the bhikkhu sangha, three bhikkhus, two, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two, one bhikkhuni, three Siksamana, all commit a Dukkata. If a bhikkhu, knowing that something is intended for this one Siksamana, seeks to give it to another one Siksamana, he commits a Dukkata. If knowing that something is intended for one Siksamana, seeks to give it to three Sramaneras, two, one Sramanera, three Sramanerikas, two, one Sramanerika, the bhikkhu sangha, three bhikkhus, two, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two, one bhikku
丘尼，三式叉摩尼、二一式叉摩尼，皆突吉羅。
若比丘知是物向此三沙彌，求向餘三沙彌，突吉羅。若比丘知是物向三沙彌，求向二沙彌、一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，皆突吉羅。
若比丘知是物向此二沙彌，求向餘二沙彌，突吉羅。若比丘知是物向二沙彌，求向一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三二一式叉摩尼，三二一沙彌，三二一沙彌尼，皆突吉羅。
若比丘知是物向此一沙彌，求向餘一沙彌，突吉羅。若比丘知是物向此一沙彌，求向三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，皆突吉羅。
若比丘知是物向此三沙彌尼，求向餘三沙彌尼，突吉羅。若比丘知是物向此三沙彌尼，求向餘二一沙彌尼，比丘僧、三二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三二一式叉摩尼，三二一沙彌，皆突吉羅。
若比丘知是物向二沙彌尼，求向餘二沙彌尼，突吉羅。若比丘知是物向二沙彌尼，求向一沙彌尼，比丘僧、三二一比丘，比丘
【現代漢語翻譯】 現代漢語譯本： 丘尼（Cūḷanī，小尼），三式叉摩尼（tisso sikkhamānā，三位學戒女）、二一式叉摩尼（dve sikkhamānā ekā sikkhamānā，兩位或一位學戒女），都犯突吉羅（dukkata，惡作罪）。 如果比丘（bhikkhu，男性出家人）明知某物是給這三位沙彌（sāmaṇera，男性的沙彌），卻想給其他三位沙彌，犯突吉羅。如果比丘明知某物是給三位沙彌的，卻想給兩位沙彌、一位沙彌，三位沙彌尼（sāmaṇerī，女性的沙彌）、兩位或一位沙彌尼，比丘僧（bhikkhu-saṅgha，比丘僧團）、三位比丘、兩位或一位比丘，比丘尼僧（bhikkhunī-saṅgha，比丘尼僧團）、三位比丘尼（bhikkhunī，女性出家人）、兩位或一位比丘尼，三位式叉摩尼、兩位或一位式叉摩尼，都犯突吉羅。 如果比丘明知某物是給這兩位沙彌的，卻想給其他兩位沙彌，犯突吉羅。如果比丘明知某物是給兩位沙彌的，卻想給一位沙彌，三位沙彌尼、兩位或一位沙彌尼，比丘僧、三位比丘、兩位或一位比丘，比丘尼僧、三位比丘尼、兩位或一位比丘尼，三位、兩位或一位式叉摩尼，三位、兩位或一位沙彌，三位、兩位或一位沙彌尼，都犯突吉羅。 如果比丘明知某物是給這位沙彌的，卻想給其他一位沙彌，犯突吉羅。如果比丘明知某物是給這位沙彌的，卻想給三位沙彌尼、兩位或一位沙彌尼，比丘僧、三位比丘、兩位或一位比丘，比丘尼僧、三位比丘尼、兩位或一位比丘尼，三位式叉摩尼、兩位或一位式叉摩尼，三位沙彌、兩位或一位沙彌，都犯突吉羅。 如果比丘明知某物是給這三位沙彌尼的，卻想給其他三位沙彌尼，犯突吉羅。如果比丘明知某物是給這三位沙彌尼的，卻想給其他兩位或一位沙彌尼，比丘僧、三位、兩位或一位比丘，比丘尼僧、三位比丘尼、兩位或一位比丘尼，三位、兩位或一位式叉摩尼，三位、兩位或一位沙彌，都犯突吉羅。 如果比丘明知某物是給兩位沙彌尼的，卻想給其他兩位沙彌尼，犯突吉羅。如果比丘明知某物是給兩位沙彌尼的，卻想給一位沙彌尼，比丘僧、三位、兩位或一位比丘，比丘
【English Translation】 English version: Cūḷanī (Cūḷanī, Small Nun), three sikkhamānās (tisso sikkhamānā, three trainee nuns), two or one sikkhamānā (dve sikkhamānā ekā sikkhamānā, two or one trainee nuns), all commit a dukkata (dukkata, offense of wrong-doing). If a bhikkhu (bhikkhu, male monastic) knows that something is intended for these three sāmaṇeras (sāmaṇera, male novice monks), but seeks to give it to other three sāmaṇeras, he commits a dukkata. If a bhikkhu knows that something is intended for three sāmaṇeras, but seeks to give it to two sāmaṇeras, one sāmaṇera, three sāmaṇerīs (sāmaṇerī, female novice monks), two or one sāmaṇerīs, the bhikkhu-saṅgha (bhikkhu-saṅgha, community of bhikkhus), three bhikkhus, two or one bhikkhus, the bhikkhunī-saṅgha (bhikkhunī-saṅgha, community of bhikkhunis), three bhikkhunīs (bhikkhunī, female monastic), two or one bhikkhunīs, three sikkhamānās, two or one sikkhamānās, all commit a dukkata. If a bhikkhu knows that something is intended for these two sāmaṇeras, but seeks to give it to other two sāmaṇeras, he commits a dukkata. If a bhikkhu knows that something is intended for two sāmaṇeras, but seeks to give it to one sāmaṇera, three sāmaṇerīs, two or one sāmaṇerīs, the bhikkhu-saṅgha, three bhikkhus, two or one bhikkhus, the bhikkhunī-saṅgha, three bhikkhunīs, two or one bhikkhunīs, three, two, or one sikkhamānās, three, two, or one sāmaṇeras, three, two, or one sāmaṇerīs, all commit a dukkata. If a bhikkhu knows that something is intended for this one sāmaṇera, but seeks to give it to another one sāmaṇera, he commits a dukkata. If a bhikkhu knows that something is intended for this one sāmaṇera, but seeks to give it to three sāmaṇerīs, two or one sāmaṇerīs, the bhikkhu-saṅgha, three bhikkhus, two or one bhikkhus, the bhikkhunī-saṅgha, three bhikkhunīs, two or one bhikkhunīs, three sikkhamānās, two or one sikkhamānās, three sāmaṇeras, two or one sāmaṇeras, all commit a dukkata. If a bhikkhu knows that something is intended for these three sāmaṇerīs, but seeks to give it to other three sāmaṇerīs, he commits a dukkata. If a bhikkhu knows that something is intended for these three sāmaṇerīs, but seeks to give it to other two or one sāmaṇerīs, the bhikkhu-saṅgha, three, two, or one bhikkhus, the bhikkhunī-saṅgha, three bhikkhunīs, two or one bhikkhunīs, three, two, or one sikkhamānās, three, two, or one sāmaṇeras, all commit a dukkata. If a bhikkhu knows that something is intended for two sāmaṇerīs, but seeks to give it to other two sāmaṇerīs, he commits a dukkata. If a bhikkhu knows that something is intended for two sāmaṇerīs, but seeks to give it to one sāmaṇerī, the bhikkhu-saṅgha, three, two, or one bhikkhus, the bhikkhu
尼僧、三比丘尼、二一比丘尼，三二一式叉摩尼，三二一沙彌，三二一沙彌尼，皆突吉羅。
若比丘知是物向此一沙彌尼，求向餘一沙彌尼，突吉羅。若比丘知是物向一沙彌尼，求向比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三二一式叉摩尼，三二一沙彌，三二一沙彌尼，皆突吉羅。
若比丘知是物向此多畜生，求向余多畜生，突吉羅。若比丘知是物向多畜生，求向二畜生一畜生，突吉羅。若比丘知是物向此二畜生，求向餘二畜生，突吉羅。若比丘知是物向二畜生，求向一畜生、多畜生，突吉羅。若比丘知是物向此一畜生，求向餘一畜生，突吉羅。若比丘知是物向一畜生，求向多畜生、二畜生，突吉羅。
若比丘知是物向比丘僧，求向比丘尼僧，突吉羅。
若比丘知是物向比丘尼僧，求向比丘僧，突吉羅。
若比丘僧破為二部比丘，知是物向此一部，求向餘一部，突吉羅。
若比丘向中生向想，得尼薩耆波夜提。若向中生不向想，亦得尼薩耆波夜提。若向中生疑，尼薩耆波夜提。若不向中生向想，得突吉羅。若不向中生疑，得突吉羅。若不向中生不向想，不犯。(二十九事竟)
佛在舍衛國，與大比丘僧安居。爾時長老畢陵伽婆蹉，王舍城安居，多
【現代漢語翻譯】 現代漢語譯本 尼僧（比丘尼），三位比丘尼，二十一位比丘尼，三百二十一位式叉摩尼（學戒女），三百二十一位沙彌（男少年出家人），三百二十一位沙彌尼（女少年出家人），都犯突吉羅（輕罪）。 如果比丘（出家男眾）明知某物是給一位沙彌尼（女少年出家人）的，卻想把它給另一位沙彌尼，犯突吉羅。如果比丘明知某物是給一位沙彌尼的，卻想把它給比丘僧（出家男眾僧團）、三位比丘、二十一位比丘，比丘尼僧（出家女眾僧團）、三位比丘尼、二十一位比丘尼，三百二十一位式叉摩尼，三百二十一位沙彌，三百二十一位沙彌尼，都犯突吉羅。 如果比丘明知某物是給一群畜生的，卻想把它給另一群畜生，犯突吉羅。如果比丘明知某物是給一群畜生的，卻想把它給兩隻畜生或一隻畜生，犯突吉羅。如果比丘明知某物是給這兩隻畜生的，卻想把它給另外兩隻畜生，犯突吉羅。如果比丘明知某物是給兩隻畜生的，卻想把它給一隻畜生或一群畜生，犯突吉羅。如果比丘明知某物是給這一隻畜生的，卻想把它給另一隻畜生，犯突吉羅。如果比丘明知某物是給一隻畜生的，卻想把它給一群畜生或兩隻畜生，犯突吉羅。 如果比丘明知某物是給比丘僧的，卻想把它給比丘尼僧，犯突吉羅。 如果比丘明知某物是給比丘尼僧的，卻想把它給比丘僧，犯突吉羅。 如果比丘僧分裂成兩派比丘，明知某物是給這一派的，卻想把它給另一派，犯突吉羅。 如果比丘心中生起『向』（給予）的想法，實際上也確實是『向』，則犯尼薩耆波夜提（捨墮罪）。如果心中生起『向』的想法，但實際上並不是『向』，也犯尼薩耆波夜提。如果心中對是否是『向』產生懷疑，犯尼薩耆波夜提。如果心中沒有生起『向』的想法，卻誤以為是『向』，犯突吉羅。如果心中沒有生起『向』的想法，並且對此產生懷疑，犯突吉羅。如果心中沒有生起『向』的想法，並且確實不是『向』，則不犯。（二十九事完） 佛陀在舍衛國，與眾多比丘僧一起安居。當時，長老畢陵伽婆蹉（尊者名），在王舍城安居，經常...
【English Translation】 English version A Bhikkhuni (female monastic), three Bhikkhunis, twenty-one Bhikkhunis, three hundred and twenty-one Sikkhamanas (female trainees), three hundred and twenty-one Samaneras (male novice monastics), three hundred and twenty-one Samaneris (female novice monastics), all commit a Dukkhata (minor offense). If a Bhikkhu (male monastic) knows that an object is intended for one Samaneri (female novice monastic), but seeks to give it to another Samaneri, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for one Samaneri, but seeks to give it to the Bhikkhu Sangha (male monastic community), three Bhikkhus, twenty-one Bhikkhus, the Bhikkhuni Sangha (female monastic community), three Bhikkhunis, twenty-one Bhikkhunis, three hundred and twenty-one Sikkhamanas, three hundred and twenty-one Samaneras, three hundred and twenty-one Samaneris, all commit a Dukkhata. If a Bhikkhu knows that an object is intended for a group of animals, but seeks to give it to another group of animals, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for a group of animals, but seeks to give it to two animals or one animal, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for these two animals, but seeks to give it to another two animals, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for two animals, but seeks to give it to one animal or a group of animals, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for this one animal, but seeks to give it to another animal, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for one animal, but seeks to give it to a group of animals or two animals, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for the Bhikkhu Sangha, but seeks to give it to the Bhikkhuni Sangha, he commits a Dukkhata. If a Bhikkhu knows that an object is intended for the Bhikkhuni Sangha, but seeks to give it to the Bhikkhu Sangha, he commits a Dukkhata. If the Bhikkhu Sangha is divided into two factions of Bhikkhus, and he knows that an object is intended for this one faction, but seeks to give it to the other faction, he commits a Dukkhata. If a Bhikkhu has the thought of 'giving' (towards something) and it actually is 'giving', he commits a Nissaggiya Pacittiya (an offense requiring forfeiture). If he has the thought of 'giving' but it is not actually 'giving', he also commits a Nissaggiya Pacittiya. If he has doubt about whether it is 'giving', he commits a Nissaggiya Pacittiya. If he does not have the thought of 'giving' but mistakenly thinks it is 'giving', he commits a Dukkhata. If he does not have the thought of 'giving' and has doubt about it, he commits a Dukkhata. If he does not have the thought of 'giving' and it is indeed not 'giving', he does not commit an offense. (End of the twenty-ninth matter) The Buddha was in Savatthi (city in ancient India), dwelling in retreat with a large community of Bhikkhus. At that time, the Elder Pilindavatsa (name of a venerable monk), was dwelling in retreat in Rajagaha (city in ancient India), often...
有知識、大德，酥、油、蜜、石蜜，是長老多得故，一缽半缽、拘缽多羅、半拘缽多羅、大揵镃小揵镃，或絡囊盛，懸象牙杙上。從中取時翻棄污壁、臥具爛壞、污墁房舍、房舍臭處。是長老畢陵伽婆蹉弟子，舉宿而食，惡捉、不受、內宿。諸佛在世法、歲二時大會，春末後月、夏末後月。春末月者，諸方國土處處諸比丘來詣佛所，作是念：「佛所說法，我等當安居時修習得安樂住。」是初大會。夏末月者，諸比丘夏三月安居竟作衣畢，持衣缽詣佛所，作是念：「我等久不見佛，久不見世尊！」是第二大會。爾時有一比丘，王舍城安居竟作衣畢，持衣缽遊行到舍衛國，往詣佛所，頭面禮足在一面立。諸佛常法，若客比丘來，以如是語勞問諸比丘：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」爾時佛以如是語勞問是比丘：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」比丘答言：「世尊！忍足安樂住、乞食不乏、道路不疲。」以上事向佛廣說。佛以是事集比丘僧，種種因緣呵責：「我憐愍利益病比丘故，聽服四種含消藥：酥、油、蜜、石蜜。云何是比丘，舉宿而食、惡捉、不受、內宿？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘病，聽服四種含消藥：酥、油、蜜、石
【現代漢語翻譯】 現代漢語譯本：有知識、有大德行的長老，因為酥（澄清的奶油）、油、蜜（蜂蜜）、石蜜（冰糖）很多，所以會得到一缽、半缽、拘缽多羅（一種容器）、半拘缽多羅、大揵镃（大的容器）、小揵镃（小的容器），或者用絡囊盛放，懸掛在象牙做的樁子上。從這些容器中取用時，會翻倒並弄髒墻壁，導致臥具腐爛損壞，弄髒粉刷的房舍，使房舍變得臭氣熏天。這位長老是畢陵伽婆蹉（Bilimggavaccha）的弟子，他舉宿而食（儲存過夜的食物），行為惡劣，不接受勸告，將食物留在住所過夜。諸佛在世時，每年有兩次大會，分別在春末後月和夏末後月舉行。春末月的大會，是各方國土的比丘來到佛陀處，心想：『佛陀所說的法，我們應當在安居時修習，以獲得安樂的住處。』這是第一次大會。夏末月的大會，是比丘們結束三個月的夏季安居，縫製好衣服后，帶著衣缽來到佛陀處，心想：『我們很久沒有見到佛陀，很久沒有見到世尊了！』這是第二次大會。當時有一位比丘，在王舍城（Rajagrha）安居結束后縫製好衣服，帶著衣缽來到舍衛國（Sravasti），前往佛陀處，頭面頂禮佛足，然後站在一旁。諸佛通常的做法是，如果有客比丘來，會用這樣的話語慰問比丘們：『是否能夠忍受？是否足夠？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』當時，佛陀也用這樣的話語慰問這位比丘：『是否能夠忍受？是否足夠？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』比丘回答說：『世尊！能夠忍受，足夠，安樂居住，乞食不缺乏，道路不疲憊。』然後將以上的事情向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，用各種因緣呵責說：『我憐憫並利益生病的比丘，所以允許服用四種含消藥：酥、油、蜜、石蜜。為什麼這位比丘要舉宿而食、行為惡劣、不接受勸告、將食物留在住所過夜？』用各種因緣呵責之後，告訴諸比丘：『爲了十種利益，我與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘生病，允許服用四種含消藥：酥、油、蜜、石蜜。
【English Translation】 English version: A knowledgeable and virtuous elder, because of having plenty of ghee (clarified butter), oil, honey, and rock candy, would receive a bowl, half a bowl, a kubba-patra (a type of container), half a kubba-patra, a large khandha-si (large container), a small khandha-si (small container), or they would be stored in a net bag, hanging on an ivory peg. When taking from these containers, they would spill and stain the walls, causing the bedding to rot and be damaged, staining the plastered houses, making the houses stink. This elder was a disciple of Bilimggavaccha, who stored food overnight, behaved badly, did not accept advice, and kept food in his dwelling overnight. When the Buddhas were in the world, there were two great assemblies each year, one in the last month of spring and one in the last month of summer. The assembly in the last month of spring was when bhikkhus from all directions came to the Buddha, thinking, 'The Dharma spoken by the Buddha, we should practice during the retreat to attain a peaceful dwelling.' This was the first assembly. The assembly in the last month of summer was when the bhikkhus finished their three-month summer retreat, finished making their robes, and came to the Buddha with their robes and bowls, thinking, 'We have not seen the Buddha for a long time, we have not seen the Blessed One for a long time!' At that time, there was a bhikkhu who, after finishing his retreat in Rajagrha and making his robes, came to Sravasti, went to the Buddha, bowed his head at his feet, and stood to one side. It was the usual practice of the Buddhas that if a visiting bhikkhu came, they would greet the bhikkhus with these words: 'Are you able to endure? Are you sufficient? Are you living in peace? Is your alms-seeking not lacking? Are you not tired from the road?' At that time, the Buddha also greeted this bhikkhu with these words: 'Are you able to endure? Are you sufficient? Are you living in peace? Is your alms-seeking not lacking? Are you not tired from the road?' The bhikkhu replied, 'Blessed One! I am able to endure, I am sufficient, I am living in peace, my alms-seeking is not lacking, and I am not tired from the road.' Then he reported the above matters to the Buddha in detail. The Buddha, because of this matter, gathered the community of bhikkhus and rebuked them with various reasons, saying, 'I have compassion and benefit for the sick bhikkhus, so I allow the consumption of four kinds of dissolving medicines: ghee, oil, honey, and rock candy. Why is this bhikkhu storing food overnight, behaving badly, not accepting advice, and keeping food in his dwelling overnight?' After rebuking them with various reasons, he told the bhikkhus, 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu is sick, he is allowed to consume four kinds of dissolving medicines: ghee, oil, honey, and rock candy.'
蜜，共宿至七日得服。過是服是，尼薩耆波夜提。」
病者，若風發、熱發、冷發，服是四種藥可差者，是名病。不病者，異是因緣名為不病。
尼薩耆波夜提者，是藥應舍，波夜提罪應悔過。
是中犯者，若比丘一日得酥畜二日舍，二日得畜三日舍，三日得畜四日舍，四日得畜五日舍，五日得畜六日舍，六日得畜七日舍，七日得七日時，比丘是酥應與人、若作凈、若服，若比丘不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘一日得酥二日更得，畜一舍一。二日得酥三日更得，畜一舍一。三日得酥四日更得，畜一舍一。四日得酥五日更得，畜一舍一。五日得酥六日更得，畜一舍一。六日得酥七日更得，七日時比丘是酥應與人、若作凈、若服，若不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘一日得酥畜二日更得，畜后舍前。二日得酥三日更得，畜后舍前。三日得酥四日更得，畜后舍前。四日得酥五日更得，畜后舍前。五日得酥六日更得，畜后舍前。六日得酥七日更得，七日時比丘是酥應與人、若作凈、若服，若不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘一日得酥二日更得，畜前舍后。二日得酥三日更得，畜前舍后
【現代漢語翻譯】 現代漢語譯本： 蜜，共同存放至七日可以服用。超過這個期限服用，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，應舍罪）。 病人，如果是風病發作、熱病發作、冷病發作，服用這四種藥可以痊癒的，這稱為病。沒有這些病癥的，與這些因緣不同的情況稱為不病。 尼薩耆波夜提（Nissaggiya Pacittiya）的意思是，這些藥物應該捨棄，犯了波夜提（Pacittiya，應悔罪）罪應該懺悔。 關於這其中的犯戒情況：如果比丘第一天得到酥油，存放兩天後捨棄；第二天得到酥油，存放三天後捨棄；第三天得到酥油，存放四天後捨棄；第四天得到酥油，存放五天後捨棄；第五天得到酥油，存放六天後捨棄；第六天得到酥油，存放七天後捨棄；到了第七天，比丘應該將這些酥油給予他人、或者作凈（通過某種儀式使其可以食用）、或者自己服用。如果比丘不給予他人、不作凈、不服用，直到第八天破曉時分，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，應舍罪）。 如果比丘第一天得到酥油，第二天又得到酥油，存放一份捨棄一份。第二天得到酥油，第三天又得到酥油，存放一份捨棄一份。第三天得到酥油，第四天又得到酥油，存放一份捨棄一份。第四天得到酥油，第五天又得到酥油，存放一份捨棄一份。第五天得到酥油，第六天又得到酥油，存放一份捨棄一份。第六天得到酥油，第七天又得到酥油，到了第七天，比丘應該將這些酥油給予他人、或者作凈、或者自己服用。如果不給予他人、不作凈、不服用，直到第八天破曉時分，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，應舍罪）。 如果比丘第一天得到酥油，第二天又得到酥油，存放后得到的酥油，捨棄先得到的酥油。第二天得到酥油，第三天又得到酥油，存放后得到的酥油，捨棄先得到的酥油。第三天得到酥油，第四天又得到酥油，存放后得到的酥油，捨棄先得到的酥油。第四天得到酥油，第五天又得到酥油，存放后得到的酥油，捨棄先得到的酥油。第五天得到酥油，第六天又得到酥油，存放后得到的酥油，捨棄先得到的酥油。第六天得到酥油，第七天又得到酥油，到了第七天，比丘應該將這些酥油給予他人、或者作凈、或者自己服用。如果不給予他人、不作凈、不服用，直到第八天破曉時分，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，應舍罪）。 如果比丘第一天得到酥油，第二天又得到酥油，存放先得到的酥油，捨棄后得到的酥油。第二天得到酥油，第三天又得到酥油，存放先得到的酥油，捨棄后得到的酥油。
【English Translation】 English version: Honey, it may be kept in common for up to seven days for consumption. Consuming it beyond this period constitutes a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). A sick person, if suffering from wind-related ailments, fever-related ailments, or cold-related ailments, and these four types of medicine can bring about recovery, this is termed 'sick'. Those without these ailments, conditions different from these causes are termed 'not sick'. Nissaggiya Pacittiya means that these medicines should be forfeited, and the Pacittiya (an offense requiring confession) offense should be confessed. Regarding offenses in this context: If a bhikkhu (monk) obtains ghee (clarified butter) on the first day and keeps it for two days before forfeiting it; obtains ghee on the second day and keeps it for three days before forfeiting it; obtains ghee on the third day and keeps it for four days before forfeiting it; obtains ghee on the fourth day and keeps it for five days before forfeiting it; obtains ghee on the fifth day and keeps it for six days before forfeiting it; obtains ghee on the sixth day and keeps it for seven days before forfeiting it; on the seventh day, the bhikkhu should give this ghee to others, or make it allowable (through a ritual), or consume it himself. If the bhikkhu neither gives it to others, nor makes it allowable, nor consumes it, until the dawn of the eighth day, it constitutes a Nissaggiya Pacittiya. If a bhikkhu obtains ghee on the first day and obtains more ghee on the second day, he should keep one portion and forfeit one portion. If he obtains ghee on the second day and obtains more ghee on the third day, he should keep one portion and forfeit one portion. If he obtains ghee on the third day and obtains more ghee on the fourth day, he should keep one portion and forfeit one portion. If he obtains ghee on the fourth day and obtains more ghee on the fifth day, he should keep one portion and forfeit one portion. If he obtains ghee on the fifth day and obtains more ghee on the sixth day, he should keep one portion and forfeit one portion. If he obtains ghee on the sixth day and obtains more ghee on the seventh day, on the seventh day, the bhikkhu should give this ghee to others, or make it allowable, or consume it himself. If he neither gives it to others, nor makes it allowable, nor consumes it, until the dawn of the eighth day, it constitutes a Nissaggiya Pacittiya. If a bhikkhu obtains ghee on the first day and obtains more ghee on the second day, he should keep the ghee obtained later and forfeit the ghee obtained earlier. If he obtains ghee on the second day and obtains more ghee on the third day, he should keep the ghee obtained later and forfeit the ghee obtained earlier. If he obtains ghee on the third day and obtains more ghee on the fourth day, he should keep the ghee obtained later and forfeit the ghee obtained earlier. If he obtains ghee on the fourth day and obtains more ghee on the fifth day, he should keep the ghee obtained later and forfeit the ghee obtained earlier. If he obtains ghee on the fifth day and obtains more ghee on the sixth day, he should keep the ghee obtained later and forfeit the ghee obtained earlier. If he obtains ghee on the sixth day and obtains more ghee on the seventh day, on the seventh day, the bhikkhu should give this ghee to others, or make it allowable, or consume it himself. If he neither gives it to others, nor makes it allowable, nor consumes it, until the dawn of the eighth day, it constitutes a Nissaggiya Pacittiya. If a bhikkhu obtains ghee on the first day and obtains more ghee on the second day, he should keep the ghee obtained earlier and forfeit the ghee obtained later. If he obtains ghee on the second day and obtains more ghee on the third day, he should keep the ghee obtained earlier and forfeit the ghee obtained later.
。三日得酥四日更得，畜前舍后。四日得酥五日更得，畜前舍后。五日得酥六日更得，畜前舍后。六日得酥七日更得，七日時比丘是酥應與人、若作凈、若服，若不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘一日得酥畜，二日不得，三、四、五、六、七日不得，七日時比丘是酥應與人、若作凈、若服，若不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘一日得酥畜，二日更得，三、四、五、六、七日更得，七日時比丘是酥皆應與人、若作凈、若服，若不與人、不作凈、不服，至第八日地了時，尼薩耆波夜提。
若比丘有應舍酥，未舍罪未悔過，次續未斷更得酥，是后酥得尼薩耆波夜提，本酥因緣故。
又比丘應舍酥已舍，罪未悔過，次續未斷更得酥，是后酥得尼薩耆波逸提，本酥因緣故。
又比丘應舍酥已舍，罪已悔過，次續未斷更得酥，是后酥得尼薩耆波夜提，本酥因緣故。
又比丘應舍酥已舍，罪已悔過，次續已斷更得酥，不犯。油、蜜、石蜜亦如是。若重病，不犯。(三十事竟)
十誦律卷第八
佛在舍衛國。爾時有一居士，發心欲與佛及僧飲食復與僧衣。時世饑儉乞食難得，是居士財物不多，夏時已過，心中憂愁作
【現代漢語翻譯】 現代漢語譯本：三天得到酥油，四天又得到，儲存之前的，捨棄後面的。四天得到酥油，五天又得到，儲存之前的，捨棄後面的。五天得到酥油，六天又得到，儲存之前的，捨棄後面的。六天得到酥油，七天又得到，到了第七天，比丘應該將這些酥油給予他人，或者進行凈化處理，或者自己服用。如果不給予他人，不進行凈化處理，也不服用，到了第八天破曉時分，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
如果比丘第一天得到酥油並儲存，第二天沒有得到，第三、四、五、六、七天都沒有得到，到了第七天，比丘應該將這些酥油給予他人，或者進行凈化處理，或者自己服用。如果不給予他人，不進行凈化處理，也不服用，到了第八天破曉時分，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
如果比丘第一天得到酥油並儲存，第二天又得到，第三、四、五、六、七天都又得到，到了第七天，比丘應該將所有的酥油給予他人，或者進行凈化處理，或者自己服用。如果不給予他人，不進行凈化處理，也不服用，到了第八天破曉時分，就觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。
如果比丘有應該捨棄的酥油，還沒有捨棄，罪過還沒有懺悔，這個連續性沒有中斷，又得到了酥油，那麼後來得到的酥油觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮），因為之前的酥油的緣故。
如果比丘應該捨棄的酥油已經捨棄，罪過還沒有懺悔，這個連續性沒有中斷，又得到了酥油，那麼後來得到的酥油觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮），因為之前的酥油的緣故。
如果比丘應該捨棄的酥油已經捨棄，罪過也已經懺悔，這個連續性沒有中斷，又得到了酥油，那麼後來得到的酥油觸犯了尼薩耆波逸提（Nissaggiya Pacittiya，捨墮），因為之前的酥油的緣故。
如果比丘應該捨棄的酥油已經捨棄，罪過也已經懺悔，這個連續性已經中斷，又得到了酥油，不犯戒。油、蜜、石蜜也像這樣。如果是重病，不犯戒。（三十事完畢）
《十誦律》卷第八
佛陀在舍衛國（Savatthi）。當時有一位居士，發心要供養佛陀和僧團飲食，並且供養僧衣。當時世道饑荒，乞食很難得到食物，這位居士的財物不多，夏天已經過去，心中憂愁，想著……
【English Translation】 English version: If a Bhikkhu (monk) obtains ghee (clarified butter) on the third day and obtains it again on the fourth day, he should store the former and discard the latter. If he obtains ghee on the fourth day and obtains it again on the fifth day, he should store the former and discard the latter. If he obtains ghee on the fifth day and obtains it again on the sixth day, he should store the former and discard the latter. If he obtains ghee on the sixth day and obtains it again on the seventh day, on the seventh day, the Bhikkhu should give this ghee to others, or purify it, or consume it. If he does not give it to others, does not purify it, and does not consume it, by the dawn of the eighth day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).
If a Bhikkhu obtains ghee on the first day and stores it, and does not obtain it on the second day, and does not obtain it on the third, fourth, fifth, sixth, or seventh day, on the seventh day, the Bhikkhu should give this ghee to others, or purify it, or consume it. If he does not give it to others, does not purify it, and does not consume it, by the dawn of the eighth day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).
If a Bhikkhu obtains ghee on the first day and stores it, and obtains it again on the second day, and obtains it again on the third, fourth, fifth, sixth, and seventh days, on the seventh day, the Bhikkhu should give all of this ghee to others, or purify it, or consume it. If he does not give it to others, does not purify it, and does not consume it, by the dawn of the eighth day, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).
If a Bhikkhu has ghee that should be forfeited, and has not forfeited it, and the transgression has not been confessed, and this continuity has not been broken, and he obtains more ghee, then the ghee obtained later incurs a Nissaggiya Pacittiya (an offense entailing forfeiture), because of the previous ghee.
If a Bhikkhu has forfeited ghee that should be forfeited, but the transgression has not been confessed, and this continuity has not been broken, and he obtains more ghee, then the ghee obtained later incurs a Nissaggiya Pacittiya (an offense entailing forfeiture), because of the previous ghee.
If a Bhikkhu has forfeited ghee that should be forfeited, and the transgression has been confessed, and this continuity has not been broken, and he obtains more ghee, then the ghee obtained later incurs a Nissaggiya Pacittiya (an offense entailing forfeiture), because of the previous ghee.
If a Bhikkhu has forfeited ghee that should be forfeited, and the transgression has been confessed, and this continuity has been broken, and he obtains more ghee, he does not commit an offense. The same applies to oil, honey, and rock candy. If he is seriously ill, he does not commit an offense. (The thirty matters are completed.)
Vinaya in Ten Recitations, Volume 8
The Buddha was in Savatthi (Sravasti). At that time, there was a householder who resolved to offer food to the Buddha and the Sangha (monastic community), and also to offer robes to the Sangha. At that time, the world was experiencing famine, and it was difficult to obtain food by begging. This householder did not have much wealth, and the summer had passed, so he was worried, thinking...
是言：「今何痛惱苦急乃爾。我本心欲與佛及僧飲食復與僧衣，時世饑儉乞求難得，我財物少，夏時已過，心中憂愁苦急不滿我願。我今當從僧中少多請比丘與食與僧衣，令我福德不空。」作是念已，便入祇洹打揵椎。有比丘問居士：「何因緣故打椎？」居士答言：「我欲從僧中請爾所比丘到我舍。」時知會人即差爾所比丘去，次到六群比丘。六群比丘先時有次請，便持衣缽先到請家，辦飲食時教如是如是作。是時六群比丘，晨朝持衣缽到是居士舍，共相問訊在一面坐。居士作禮已在前坐，自向六群比丘軟語：「我本心欲與佛及僧飲食復與僧衣。今世饑儉乞求難得，我財物少，夏時已過，心中憂愁苦急，作是念：『我今當從僧中請少多比丘與食，便與眾僧衣，令我不失福德。』以是因緣故，食與汝等，衣當與僧。」時六群比丘聞衣名心動，語居士言：「是衣何似？持來示我。」居士言：「善。」即出衣示之。六群比丘見衣倍生貪心，語居士言：「汝意欲令是衣有用耶？欲令舉置耶？」居士言：「所以施者，欲令用之。」「汝若欲令不用者，當與僧。何以故？僧多有衣舉在一處，朽壞蟲啖。若令用者，當與我等。我等少衣，得佈施我等當用。」居士言：「汝等知與僧不用。若汝等能用者便當相與。」居士與食食已，持是
衣與。六群比丘食已，持是衣去，入祇洹示諸比丘：「是衣何似？細好不？」諸比丘言：「實好。汝何從得。」六群比丘廣說是事。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，知物向僧自求向己？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，知物向僧自求向己？」佛以種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘知物向僧自求向己，尼薩耆波逸提。」
知者，若自知、若從他聞、若檀越語。
物者，謂施僧物，若衣缽、戶鉤、澡灌、時藥、時分藥、七日藥、終身藥。
向僧者，發心欲與僧，未定與。
尼薩耆波逸提者，是衣應舍，波逸提罪應悔過。
是中犯者，若比丘知是物向比丘僧，自求向己，尼薩耆波逸提。若向三二一，突吉羅。
若比丘尼知是物向比丘尼僧，自求向己，尼薩耆波逸提。若向三二一，突吉羅。
若比丘知是物向此三比丘，求向餘三比丘，突吉羅。若比丘知是物向三比丘，求向二比丘一比丘，比丘尼僧、三比丘尼、二比丘尼、一比丘尼，三式叉摩尼、二式叉摩尼、一式
【現代漢語翻譯】 現代漢語譯本： 事情是這樣的：六群比丘吃完飯後，拿著這件衣服離開，進入祇洹精舍（Jetavana），向其他比丘展示：『這件衣服怎麼樣？精細好嗎？』比丘們說：『確實很好。你們從哪裡得到的？』六群比丘詳細地說了這件事的經過。這些比丘中，有些是少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後心裡不高興，用各種理由呵斥他們：『怎麼能叫比丘呢，明知道是供養僧團的物品，卻自己向僧團索取，然後據爲己有？』用各種理由呵斥之後，向佛陀詳細地稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥六群比丘：『怎麼能叫比丘呢，明知道是供養僧團的物品，卻自己向僧團索取，然後據爲己有？』佛陀用各種理由呵斥之後，告訴眾比丘：『因為這十種利益的緣故，我為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘明知道物品是供養僧團的，卻自己向僧團索取，然後據爲己有，犯尼薩耆波逸提（Nissaggiya Pācittiya，捨墮）。』 『知』的意思是，自己知道，或者從別人那裡聽到，或者檀越（dānika，施主）告訴。 『物』指的是，供養僧團的物品，比如衣服、缽、戶鉤、澡罐、時藥（kāyika，隨時可用的藥）、時分藥（yāmika，規定時間服用的藥）、七日藥（sattāhika，七天內服用的藥）、終身藥（yāvajīvika，終身服用的藥）。 『向僧』指的是，發心想要供養僧團，但還沒有確定給予。 『尼薩耆波逸提』的意思是，這件衣服應該捨棄，犯了波逸提罪（Pācittiya，墮罪）應該懺悔。 這裡所說的犯戒情況是，如果比丘明知道這件物品是供養比丘僧團的，卻自己向僧團索取，然後據爲己有，犯尼薩耆波逸提。如果向三個、兩個、一個比丘索取，犯突吉羅（Dukkata，惡作罪）。 如果比丘尼明知道這件物品是供養比丘尼僧團的，卻自己向僧團索取，然後據爲己有，犯尼薩耆波逸提。如果向三個、兩個、一個比丘尼索取，犯突吉羅。 如果比丘明知道這件物品是供養這三個比丘的，卻想讓它歸於另外三個比丘，犯突吉羅。如果比丘明知道這件物品是供養三個比丘的，卻想讓它歸於兩個比丘、一個比丘、比丘尼僧團、三個比丘尼、兩個比丘尼、一個比丘尼、三個式叉摩尼（Siksamana，學戒女）、兩個式叉摩尼、一個式叉摩尼……
【English Translation】 English version: The story is as follows: The Group of Six monks, having eaten, took the robe and left, entering Jetavana (祇洹精舍) and showing it to the other monks: 'How is this robe? Is it fine and good?' The monks said, 'Indeed, it is good. Where did you get it?' The Group of Six monks explained the matter in detail. Among these monks, some were of few desires, content, and practicing the dhūta (頭陀, ascetic practices), and upon hearing this matter, they were displeased. They rebuked them with various reasons: 'How can you be called monks, knowing that the item is intended for the Sangha (僧團), yet you request it from the Sangha for yourselves?' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of monks, and knowingly asked the Group of Six monks: 'Did you really do this?' They replied, 'Indeed, we did, O Blessed One!' The Buddha rebuked the Group of Six monks with various reasons: 'How can you be called monks, knowing that the item is intended for the Sangha, yet you request it from the Sangha for yourselves?' After rebuking them with various reasons, the Buddha told the monks: 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk, knowing that an item is intended for the Sangha, requests it from the Sangha for himself, it is a Nissaggiya Pācittiya (尼薩耆波逸提, an offense entailing forfeiture).' 'Knowing' means that one knows oneself, or hears from others, or the dānika (檀越, donor) tells. 'Item' refers to items offered to the Sangha, such as robes, bowls, door hooks, bathing pots, kāyika (時藥, seasonal medicine), yāmika (時分藥, medicine taken at specific times), sattāhika (七日藥, medicine taken within seven days), yāvajīvika (終身藥, medicine taken for life). 'Intended for the Sangha' means that one intends to offer it to the Sangha, but has not yet decided to give it. 'Nissaggiya Pācittiya' means that the robe should be forfeited, and the Pācittiya (波逸提, expiable offense) should be confessed. The offense here is: If a monk knows that the item is intended for the Sangha of monks, but requests it from the Sangha for himself, it is a Nissaggiya Pācittiya. If he requests it for three, two, or one monk, it is a Dukkata (突吉羅, offense of wrong-doing). If a bhikkhuni (比丘尼, nun) knows that the item is intended for the Sangha of bhikkhunis, but requests it from the Sangha for herself, it is a Nissaggiya Pācittiya. If she requests it for three, two, or one bhikkhuni, it is a Dukkata. If a monk knows that the item is intended for these three monks, but wants it to go to another three monks, it is a Dukkata. If a monk knows that the item is intended for three monks, but wants it to go to two monks, one monk, the Sangha of bhikkhunis, three bhikkhunis, two bhikkhunis, one bhikkhuni, three Siksamana (式叉摩尼, female trainee monks), two Siksamana, one Siksamana...
叉摩尼，三沙彌、二沙彌、一沙彌，三沙彌尼、二沙彌尼、一沙彌尼，比丘僧，皆突吉羅。
若比丘知是物向此二比丘，求向餘二比丘，突吉羅。若知是物向二比丘，求向一比丘，比丘尼僧、三比丘尼、二比丘尼、一比丘尼，三式叉摩尼、二式叉摩尼、一式叉摩尼，三沙彌、二沙彌、一沙彌，三沙彌尼、二沙彌尼、一沙彌尼，比丘僧、三二一比丘，皆突吉羅。
若比丘知是物向此一比丘，求向餘一比丘，突吉羅。若知是物向一比丘，求向比丘尼僧、三比丘尼、二比丘尼、一比丘尼，三式叉摩尼、二式叉摩尼、一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二比丘、一比丘，皆突吉羅。
若比丘知物向此三比丘尼，求向餘三比丘尼，突吉羅。若比丘知是物向三比丘尼，求向二比丘尼、一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧，皆突吉羅。
若比丘知是物向此二比丘尼，求向餘二比丘尼，突吉羅。若比丘知是物向二比丘尼，求向一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三二一比丘尼，皆突吉羅。
【現代漢語翻譯】 現代漢語譯本 如果式叉摩尼（Śikṣamāṇā，預備沙彌尼），三個沙彌、兩個沙彌、一個沙彌，三個沙彌尼、兩個沙彌尼、一個沙彌尼，比丘僧，都犯突吉羅（Dukkrata，惡作罪）。 如果比丘明知某物是給這兩個比丘的，卻要求給另外兩個比丘，犯突吉羅。如果明知某物是給兩個比丘的，卻要求給一個比丘，比丘尼僧、三個比丘尼、兩個比丘尼、一個比丘尼，三個式叉摩尼、兩個式叉摩尼、一個式叉摩尼，三個沙彌、兩個沙彌、一個沙彌，三個沙彌尼、兩個沙彌尼、一個沙彌尼，比丘僧、三個、兩個、一個比丘，都犯突吉羅。 如果比丘明知某物是給這一個比丘的，卻要求給另外一個比丘，犯突吉羅。如果明知某物是給一個比丘的，卻要求給比丘尼僧、三個比丘尼、兩個比丘尼、一個比丘尼，三個式叉摩尼、兩個式叉摩尼、一個式叉摩尼，三個沙彌、兩個、一個沙彌，三個沙彌尼、兩個、一個沙彌尼，比丘僧、三個比丘、兩個比丘、一個比丘，都犯突吉羅。 如果比丘明知某物是給這三個比丘尼的，卻要求給另外三個比丘尼，犯突吉羅。如果比丘明知某物是給三個比丘尼的，卻要求給兩個比丘尼、一個比丘尼，三個式叉摩尼、兩個、一個式叉摩尼，三個沙彌、兩個、一個沙彌，三個沙彌尼、兩個、一個沙彌尼，比丘僧、三個比丘、兩個、一個比丘，比丘尼僧，都犯突吉羅。 如果比丘明知某物是給這兩個比丘尼的，卻要求給另外兩個比丘尼，犯突吉羅。如果比丘明知某物是給兩個比丘尼的，卻要求給一個比丘尼，三個式叉摩尼、兩個、一個式叉摩尼，三個沙彌、兩個、一個沙彌，三個沙彌尼、兩個、一個沙彌尼，比丘僧、三個比丘、兩個、一個比丘，比丘尼僧、三個、兩個、一個比丘尼，都犯突吉羅。
【English Translation】 English version If a Śikṣamāṇā (trainee nun), three Śrāmaṇeras (male novice), two Śrāmaṇeras, one Śrāmaṇera, three Śrāmaṇerīs (female novice), two Śrāmaṇerīs, one Śrāmaṇerī, the Bhikṣu Saṃgha (monk community), all commit a Dukkrata (wrongdoing). If a Bhikṣu (monk), knowing that something is intended for these two Bhikṣus, requests it for two other Bhikṣus, he commits a Dukkrata. If he knows that something is intended for two Bhikṣus, and requests it for one Bhikṣu, the Bhikṣuṇī Saṃgha (nun community), three Bhikṣuṇīs (nuns), two Bhikṣuṇīs, one Bhikṣuṇī, three Śikṣamāṇās, two Śikṣamāṇās, one Śikṣamāṇā, three Śrāmaṇeras, two Śrāmaṇeras, one Śrāmaṇera, three Śrāmaṇerīs, two Śrāmaṇerīs, one Śrāmaṇerī, the Bhikṣu Saṃgha, three, two, one Bhikṣu, all commit a Dukkrata. If a Bhikṣu, knowing that something is intended for this one Bhikṣu, requests it for another Bhikṣu, he commits a Dukkrata. If he knows that something is intended for one Bhikṣu, and requests it for the Bhikṣuṇī Saṃgha, three Bhikṣuṇīs, two Bhikṣuṇīs, one Bhikṣuṇī, three Śikṣamāṇās, two Śikṣamāṇās, one Śikṣamāṇā, three Śrāmaṇeras, two, one Śrāmaṇera, three Śrāmaṇerīs, two, one Śrāmaṇerī, the Bhikṣu Saṃgha, three Bhikṣus, two Bhikṣus, one Bhikṣu, all commit a Dukkrata. If a Bhikṣu, knowing that something is intended for these three Bhikṣuṇīs, requests it for three other Bhikṣuṇīs, he commits a Dukkrata. If a Bhikṣu knows that something is intended for three Bhikṣuṇīs, and requests it for two Bhikṣuṇīs, one Bhikṣuṇī, three Śikṣamāṇās, two, one Śikṣamāṇā, three Śrāmaṇeras, two, one Śrāmaṇera, three Śrāmaṇerīs, two, one Śrāmaṇerī, the Bhikṣu Saṃgha, three Bhikṣus, two, one Bhikṣu, the Bhikṣuṇī Saṃgha, all commit a Dukkrata. If a Bhikṣu, knowing that something is intended for these two Bhikṣuṇīs, requests it for two other Bhikṣuṇīs, he commits a Dukkrata. If a Bhikṣu knows that something is intended for two Bhikṣuṇīs, and requests it for one Bhikṣuṇī, three Śikṣamāṇās, two, one Śikṣamāṇā, three Śrāmaṇeras, two, one Śrāmaṇera, three Śrāmaṇerīs, two, one Śrāmaṇerī, the Bhikṣu Saṃgha, three Bhikṣus, two, one Bhikṣu, the Bhikṣuṇī Saṃgha, three, two, one Bhikṣuṇī, all commit a Dukkrata.
若比丘知是物向此一比丘尼，求向餘一比丘尼，突吉羅。若比丘知是物向一比丘尼，求向三式叉摩尼、二式叉摩尼、一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，皆突吉羅。
若比丘知是物向此三式叉摩尼，求向餘三式叉摩尼，突吉羅。若比丘知是物向三式叉摩尼，求向二式叉摩尼、一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二比丘尼、一比丘尼，皆突吉羅。
若比丘知是物向此一式叉摩尼，求向餘二式叉摩尼，突吉羅。
若比丘知是物向二式叉摩尼，求向一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼，皆突吉羅。
若比丘知是物向此一式叉摩尼，求向餘一式叉摩尼，突吉羅。若知是物向一式叉摩尼，求向三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二式叉摩尼，皆突吉羅。
若比丘知是物向此三沙彌，求向餘三沙彌，突吉羅。若比丘知是物向三沙彌，求向二沙彌、一
【現代漢語翻譯】 現代漢語譯本： 如果比丘（bhikkhu，男性出家人）明知某物應該給予某位比丘尼（bhikkhuni，女性出家人），卻試圖讓其給予另一位比丘尼，犯突吉羅（dukkhata，一種輕罪）。如果比丘明知某物應該給予一位比丘尼，卻試圖讓其給予三位式叉摩尼（sikkhamana，預備沙彌尼）、兩位式叉摩尼、一位式叉摩尼，三位沙彌（samanera，男性的沙彌）、兩位沙彌、一位沙彌，三位沙彌尼（samaneri，女性的沙彌）、兩位沙彌尼、一位沙彌尼，比丘僧（bhikkhu sangha，比丘僧團）、三位比丘、兩位比丘、一位比丘，比丘尼僧（bhikkhuni sangha，比丘尼僧團）、三位比丘尼、兩位比丘尼、一位比丘尼，都犯突吉羅。 如果比丘明知某物應該給予三位式叉摩尼，卻試圖讓其給予另外三位式叉摩尼，犯突吉羅。如果比丘明知某物應該給予三位式叉摩尼，卻試圖讓其給予兩位式叉摩尼、一位式叉摩尼，三位沙彌、兩位沙彌、一位沙彌，三位沙彌尼、兩位沙彌尼、一位沙彌尼，比丘僧、三位比丘、兩位比丘、一位比丘，比丘尼僧、三位比丘尼、兩位比丘尼、一位比丘尼，都犯突吉羅。 如果比丘明知某物應該給予一位式叉摩尼，卻試圖讓其給予另外兩位式叉摩尼，犯突吉羅。 如果比丘明知某物應該給予兩位式叉摩尼，卻試圖讓其給予一位式叉摩尼，三位沙彌、兩位沙彌、一位沙彌，三位沙彌尼、兩位沙彌尼、一位沙彌尼，比丘僧、三位比丘、兩位比丘、一位比丘，比丘尼僧、三位比丘尼、兩位比丘尼、一位比丘尼，三位式叉摩尼，都犯突吉羅。 如果比丘明知某物應該給予一位式叉摩尼，卻試圖讓其給予另外一位式叉摩尼，犯突吉羅。如果明知某物應該給予一位式叉摩尼，卻試圖讓其給予三位沙彌、兩位沙彌、一位沙彌，三位沙彌尼、兩位沙彌尼、一位沙彌尼，比丘僧、三位比丘、兩位比丘、一位比丘，比丘尼僧、三位比丘尼、兩位比丘尼、一位比丘尼，三位式叉摩尼、兩位式叉摩尼，都犯突吉羅。 如果比丘明知某物應該給予三位沙彌，卻試圖讓其給予另外三位沙彌，犯突吉羅。如果比丘明知某物應該給予三位沙彌，卻試圖讓其給予兩位沙彌、一位
【English Translation】 English version: If a bhikkhu (male monastic) knows that something is intended for a certain bhikkhuni (female monastic), but seeks to have it given to another bhikkhuni, he commits a dukkata (wrongdoing). If a bhikkhu knows that something is intended for one bhikkhuni, but seeks to have it given to three sikkhamanas (female trainee monastics), two sikkhamanas, one sikkhamana, three samaneras (male novice monastics), two samaneras, one samanera, three samaneris (female novice monastics), two samaneris, one samaneri, the bhikkhu sangha (community of bhikkhus), three bhikkhus, two bhikkhus, one bhikkhu, the bhikkhuni sangha (community of bhikkhunis), three bhikkhunis, two bhikkhunis, one bhikkhuni, he commits a dukkata. If a bhikkhu knows that something is intended for three sikkhamanas, but seeks to have it given to another three sikkhamanas, he commits a dukkata. If a bhikkhu knows that something is intended for three sikkhamanas, but seeks to have it given to two sikkhamanas, one sikkhamana, three samaneras, two samaneras, one samanera, three samaneris, two samaneris, one samaneri, the bhikkhu sangha, three bhikkhus, two bhikkhus, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two bhikkhunis, one bhikkhuni, he commits a dukkata. If a bhikkhu knows that something is intended for one sikkhamana, but seeks to have it given to another two sikkhamanas, he commits a dukkata. If a bhikkhu knows that something is intended for two sikkhamanas, but seeks to have it given to one sikkhamana, three samaneras, two samaneras, one samanera, three samaneris, two samaneris, one samaneri, the bhikkhu sangha, three bhikkhus, two bhikkhus, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two bhikkhunis, one bhikkhuni, three sikkhamanas, he commits a dukkata. If a bhikkhu knows that something is intended for one sikkhamana, but seeks to have it given to another one sikkhamana, he commits a dukkata. If he knows that something is intended for one sikkhamana, but seeks to have it given to three samaneras, two samaneras, one samanera, three samaneris, two samaneris, one samaneri, the bhikkhu sangha, three bhikkhus, two bhikkhus, one bhikkhu, the bhikkhuni sangha, three bhikkhunis, two bhikkhunis, one bhikkhuni, three sikkhamanas, two sikkhamanas, he commits a dukkata. If a bhikkhu knows that something is intended for three samaneras, but seeks to have it given to another three samaneras, he commits a dukkata. If a bhikkhu knows that something is intended for three samaneras, but seeks to have it given to two samaneras, one
沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，皆突吉羅。
若比丘知是物向此二沙彌，求向餘二沙彌，突吉羅。若比丘知是物向二沙彌，求向一沙彌，三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌，皆突吉羅。
若比丘知是物向此一沙彌，求向餘一沙彌，突吉羅。若比丘知是物向此一沙彌，求向三沙彌尼、二一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，皆突吉羅。
若比丘知是物向此三沙彌尼，求向餘三沙彌尼，突吉羅。若比丘知是物向此三沙彌尼，求向餘二沙彌尼、一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，皆突吉羅。
若比丘知是物向此二沙彌尼，求向餘二沙彌尼，突吉羅。若比丘知是物向二沙彌尼，求向一沙彌尼，比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，三二一沙彌尼，皆突吉羅。
【現代漢語翻譯】 現代漢語譯本 沙彌（Śrāmaṇera，男性的沙門弟子），三沙彌尼（Śrāmaṇerī，女性的沙門弟子，三個），二十一沙彌尼，比丘僧（Bhikṣu-saṃgha，比丘組成的僧團），三比丘（三個比丘），二十一比丘，比丘尼僧（Bhikṣuṇī-saṃgha，比丘尼組成的僧團），三比丘尼（三個比丘尼），二十一比丘尼，三式叉摩尼（Śikṣamāṇā，預備成為比丘尼的沙彌尼，三個），二十一式叉摩尼，都犯突吉羅（Duḥkṛta，一種輕罪）。 如果比丘（Bhikṣu，出家受具足戒的男性）明知某物是給這兩個沙彌的，卻想給另外兩個沙彌，犯突吉羅。如果比丘明知某物是給兩個沙彌的，卻想給一個沙彌，三個沙彌尼，二十一沙彌尼，比丘僧，三個比丘，二十一比丘，比丘尼僧，三個比丘尼，二十一比丘尼，三個式叉摩尼，二十一式叉摩尼，三個沙彌，都犯突吉羅。 如果比丘明知某物是給這一個沙彌的，卻想給另外一個沙彌，犯突吉羅。如果比丘明知某物是給這一個沙彌的，卻想給三個沙彌尼，二十一沙彌尼，比丘僧，三個比丘，二十一比丘，比丘尼僧，三個比丘尼，二十一比丘尼，三個式叉摩尼，二十一式叉摩尼，三個沙彌，二十一沙彌，都犯突吉羅。 如果比丘明知某物是給這三個沙彌尼的，卻想給另外三個沙彌尼，犯突吉羅。如果比丘明知某物是給這三個沙彌尼的，卻想給另外兩個沙彌尼、一個沙彌尼，比丘僧，三個比丘，二十一比丘，比丘尼僧，三個比丘尼，二十一比丘尼，三個式叉摩尼，二十一式叉摩尼，三個沙彌，二十一沙彌，都犯突吉羅。 如果比丘明知某物是給這兩個沙彌尼的，卻想給另外兩個沙彌尼，犯突吉羅。如果比丘明知某物是給兩個沙彌尼的，卻想給一個沙彌尼，比丘僧，三個比丘，二十一比丘，比丘尼僧，三個比丘尼，二十一比丘尼，三個式叉摩尼，二十一式叉摩尼，三個沙彌，二十一沙彌，三個二十一沙彌尼，都犯突吉羅。
【English Translation】 English version A Śrāmaṇera (male novice), three Śrāmaṇerīs (female novices, three), twenty-one Śrāmaṇerīs, a Bhikṣu-saṃgha (community of monks), three Bhikṣus (three monks), twenty-one Bhikṣus, a Bhikṣuṇī-saṃgha (community of nuns), three Bhikṣuṇīs (three nuns), twenty-one Bhikṣuṇīs, three Śikṣamāṇās (female novices preparing to become nuns, three), twenty-one Śikṣamāṇās, all commit a Duḥkṛta (a minor offense). If a Bhikṣu (fully ordained monk) knows that something is intended for these two Śrāmaṇeras, but intends to give it to two other Śrāmaṇeras, he commits a Duḥkṛta. If a Bhikṣu knows that something is intended for two Śrāmaṇeras, but intends to give it to one Śrāmaṇera, three Śrāmaṇerīs, twenty-one Śrāmaṇerīs, the Bhikṣu-saṃgha, three Bhikṣus, twenty-one Bhikṣus, the Bhikṣuṇī-saṃgha, three Bhikṣuṇīs, twenty-one Bhikṣuṇīs, three Śikṣamāṇās, twenty-one Śikṣamāṇās, three Śrāmaṇeras, all commit a Duḥkṛta. If a Bhikṣu knows that something is intended for this one Śrāmaṇera, but intends to give it to another Śrāmaṇera, he commits a Duḥkṛta. If a Bhikṣu knows that something is intended for this one Śrāmaṇera, but intends to give it to three Śrāmaṇerīs, twenty-one Śrāmaṇerīs, the Bhikṣu-saṃgha, three Bhikṣus, twenty-one Bhikṣus, the Bhikṣuṇī-saṃgha, three Bhikṣuṇīs, twenty-one Bhikṣuṇīs, three Śikṣamāṇās, twenty-one Śikṣamāṇās, three Śrāmaṇeras, twenty-one Śrāmaṇeras, all commit a Duḥkṛta. If a Bhikṣu knows that something is intended for these three Śrāmaṇerīs, but intends to give it to three other Śrāmaṇerīs, he commits a Duḥkṛta. If a Bhikṣu knows that something is intended for these three Śrāmaṇerīs, but intends to give it to two other Śrāmaṇerīs, one Śrāmaṇerī, the Bhikṣu-saṃgha, three Bhikṣus, twenty-one Bhikṣus, the Bhikṣuṇī-saṃgha, three Bhikṣuṇīs, twenty-one Bhikṣuṇīs, three Śikṣamāṇās, twenty-one Śikṣamāṇās, three Śrāmaṇeras, twenty-one Śrāmaṇeras, all commit a Duḥkṛta. If a Bhikṣu knows that something is intended for these two Śrāmaṇerīs, but intends to give it to two other Śrāmaṇerīs, he commits a Duḥkṛta. If a Bhikṣu knows that something is intended for two Śrāmaṇerīs, but intends to give it to one Śrāmaṇerī, the Bhikṣu-saṃgha, three Bhikṣus, twenty-one Bhikṣus, the Bhikṣuṇī-saṃgha, three Bhikṣuṇīs, twenty-one Bhikṣuṇīs, three Śikṣamāṇās, twenty-one Śikṣamāṇās, three Śrāmaṇeras, twenty-one Śrāmaṇeras, three twenty-one Śrāmaṇerīs, all commit a Duḥkṛta.
若比丘知是物向此一沙彌尼，求向餘一沙彌尼，突吉羅。若比丘知是物向一沙彌尼，求向比丘僧、三比丘、二一比丘，比丘尼僧、三比丘尼、二一比丘尼，三式叉摩尼、二一式叉摩尼，三沙彌、二一沙彌，三沙彌尼、二一沙彌尼，皆突吉羅。
若比丘知是物向此多畜生，求向余多畜生，突吉羅。若比丘知是物向多畜生，求向二畜生、一畜生，突吉羅。若比丘知是物向此二畜生，求向餘二畜生，突吉羅。若比丘知是物向二畜生，求向一畜生、多畜生，突吉羅。若比丘知是物向此一畜生，求向餘一畜生，突吉羅。若比丘知是物向此一畜生，求向多畜生、二畜生，突吉羅。
若比丘知是物向比丘僧，求向比丘尼僧，突吉羅。若比丘知是物向比丘尼僧，求向比丘僧，突吉羅。
若比丘僧破為二部，比丘知是物向此一部，求向餘一部，突吉羅。若比丘向中生向想，得尼薩耆波逸提。若向中生不向想，亦尼薩耆波逸提。若向中生疑，尼薩耆波逸提。若不向中生向想，得突吉羅。若不向中生疑，得突吉羅。若不向中生不向想，不犯。(二十九事竟) 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第九(二誦之三)
後秦北印度三藏弗若多羅譯
明九十波夜提法之一
【現代漢語翻譯】 現代漢語譯本 如果比丘明知某物應該給予某個沙彌尼（śrāmaṇerikā，見習女尼），卻想把它給予另一個沙彌尼，犯突吉羅（duḥkṛta，惡作罪）。如果比丘明知某物應該給予某個沙彌尼，卻想把它給予比丘僧（bhikṣu-saṃgha，比丘僧團）、三位比丘、兩位或一位比丘，比丘尼僧（bhikṣuṇī-saṃgha，比丘尼僧團）、三位比丘尼、兩位或一位比丘尼，三位式叉摩尼（śikṣamāṇā，學戒女）、兩位或一位式叉摩尼，三位沙彌（śrāmaṇera，見習男僧）、兩位或一位沙彌，三位沙彌尼、兩位或一位沙彌尼，都犯突吉羅。 如果比丘明知某物應該給予一群畜生，卻想把它給予另一群畜生，犯突吉羅。如果比丘明知某物應該給予一群畜生，卻想把它給予兩隻或一隻畜生，犯突吉羅。如果比丘明知某物應該給予這兩隻畜生，卻想把它給予另外兩隻畜生，犯突吉羅。如果比丘明知某物應該給予兩隻畜生，卻想把它給予一隻或一群畜生，犯突吉羅。如果比丘明知某物應該給予這隻畜生，卻想把它給予另一隻畜生，犯突吉羅。如果比丘明知某物應該給予這隻畜生，卻想把它給予一群或兩隻畜生，犯突吉羅。 如果比丘明知某物應該給予比丘僧，卻想把它給予比丘尼僧，犯突吉羅。如果比丘明知某物應該給予比丘尼僧，卻想把它給予比丘僧，犯突吉羅。 如果比丘僧團分裂成兩派，比丘明知某物應該給予這一派，卻想把它給予另一派，犯突吉羅。如果比丘對不屬於僧團的物品產生屬於僧團的想法，得尼薩耆波逸提（naiḥsargika-pāyantika，捨墮罪）。如果對比丘對不屬於僧團的物品沒有產生屬於僧團的想法，也得尼薩耆波逸提。如果對比丘對不屬於僧團的物品產生懷疑，得尼薩耆波逸提。如果不屬於僧團的物品產生屬於僧團的想法，得突吉羅。如果不屬於僧團的物品產生懷疑，得突吉羅。如果不屬於僧團的物品沒有產生屬於僧團的想法，不犯。（二十九事完） 《十誦律》卷第九(二誦之三) 後秦北印度三藏弗若多羅譯 明九十波夜提法之一
【English Translation】 English version If a bhikṣu (monk) knows that an item is intended for a certain śrāmaṇerikā (novice nun), but seeks to give it to another śrāmaṇerikā, he commits a duḥkṛta (wrongdoing). If a bhikṣu knows that an item is intended for a certain śrāmaṇerikā, but seeks to give it to the bhikṣu-saṃgha (community of monks), three bhikṣus, two or one bhikṣu, the bhikṣuṇī-saṃgha (community of nuns), three bhikṣuṇīs, two or one bhikṣuṇī, three śikṣamāṇās (probationary nuns), two or one śikṣamāṇā, three śrāmaṇeras (novice monks), two or one śrāmaṇera, three śrāmaṇerikās, two or one śrāmaṇerikā, all commit a duḥkṛta. If a bhikṣu knows that an item is intended for a group of animals, but seeks to give it to another group of animals, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for a group of animals, but seeks to give it to two or one animal, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for these two animals, but seeks to give it to another two animals, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for two animals, but seeks to give it to one or a group of animals, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for this one animal, but seeks to give it to another one animal, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for this one animal, but seeks to give it to a group or two animals, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for the bhikṣu-saṃgha, but seeks to give it to the bhikṣuṇī-saṃgha, he commits a duḥkṛta. If a bhikṣu knows that an item is intended for the bhikṣuṇī-saṃgha, but seeks to give it to the bhikṣu-saṃgha, he commits a duḥkṛta. If the bhikṣu-saṃgha is divided into two factions, and a bhikṣu knows that an item is intended for this faction, but seeks to give it to the other faction, he commits a duḥkṛta. If a bhikṣu has the thought that something not belonging to the Saṃgha (community) belongs to the Saṃgha, he incurs a naiḥsargika-pāyantika (offense entailing forfeiture and expiation). If a bhikṣu does not have the thought that something not belonging to the Saṃgha belongs to the Saṃgha, he also incurs a naiḥsargika-pāyantika. If a bhikṣu has doubt about whether something not belonging to the Saṃgha belongs to the Saṃgha, he incurs a naiḥsargika-pāyantika. If he has the thought that something not belonging to the Saṃgha belongs to the Saṃgha, he commits a duḥkṛta. If he has doubt about whether something not belonging to the Saṃgha belongs to the Saṃgha, he commits a duḥkṛta. If he does not have the thought that something not belonging to the Saṃgha belongs to the Saṃgha, he does not commit an offense. (End of the twenty-ninth matter) The Ninth Scroll of the Daśabhāṇavāra-vinaya (Ten-Recitation Vinaya) (Second Recitation, Part Three) Translated by Tripiṭaka Master Punyatara from Northern India of the Later Qin Dynasty One of the Ninety Pāyantika Dharmas Explained
佛在舍衛國。爾時南天竺有論議師，以銅鍱鍱腹、頭上然火來入舍衛國。時人問言：「汝何因緣爾？」答言：「我智慧多，恐腹裂故。」「汝頭上何以著火？」「欲照闇故。」語言：「癡婆羅門！日照天下，何以言闇？」答言：「汝等不知，闇有二種：一者無日月火燭，二者愚癡無智慧明。」諸人言：「汝未見訶哆釋子比丘，故敢作是語。若見共語者，日出則闇，夜則日出。」時城內人民即喚訶哆釋子比丘，欲令共論。時訶哆聞之心愁，不得已而來入城道中，見二羝羊共鬥，即因取相作是念：「一羊是婆羅門，一羊是我。」是我者斗則不如，見已轉更愁憂。前行又見二牛共鬥，復作是念：「一牛是婆羅門，一牛是我。」是我者即復不如。又前行復見二人相撲，作是念：「一是婆羅門，一是我。」我者即復不如。欲入論處，見一女人持滿瓶水，水瓶即破，復作是念：「我見諸不吉相，將無不如。」不得已，便前入舍，見是論師婆羅門眼口相貌，自知不如愁憂更甚。適坐須臾，諸人便言：「可共論議。」答言：「我今小不安隱，須待明日。」作是語已便還宿處，至后夜時即向王舍城。明旦城中人集，久待不來，知時已過。自到祇桓推尋求之，余比丘言：「訶哆釋子即后夜時持衣缽去。」諸城內人聞已種種呵責：「云何名比
【現代漢語翻譯】 現代漢語譯本：佛陀在舍衛國。當時，南天竺有一位論議師（辯論家），用銅片包裹腹部，頭上點著火，來到舍衛國。當時有人問他：『你為何這樣做？』他回答說：『我智慧太多，恐怕肚子裂開。』『你頭上為何要點火？』『想要照亮黑暗。』人們說：『愚癡的婆羅門！太陽照耀天下，為何還說黑暗？』他回答說：『你們不知道，黑暗有兩種：一是沒有日月火燭，二是愚癡沒有智慧光明。』眾人說：『你沒見過訶哆釋子（一位比丘的名字）比丘，才敢說這樣的話。如果見到並與他辯論，太陽出來也會變成黑暗，夜晚也會變成白天。』當時城裡的人民就去請訶哆釋子比丘來，想讓他與論議師辯論。當時訶哆釋子聽到後心中憂愁，不得已來到城中，在路上看見兩隻公羊在互相爭鬥，就以此取相，心中想：『一隻羊是婆羅門，一隻羊是我。』是我這隻羊鬥不過對方，看到后更加憂愁。往前走又看見兩頭牛在互相爭鬥，又想：『一頭牛是婆羅門，一頭牛是我。』是我這頭牛又鬥不過對方。又往前走，又看見兩個人在摔跤，心想：『一個是婆羅門，一個是我。』我還是鬥不過對方。將要進入辯論的場所時，看見一個女人拿著裝滿水的瓶子，水瓶卻破了，又想：『我看見這麼多不吉利的景象，恐怕要失敗了。』不得已，就向前進入屋舍，看見那位論議師婆羅門的眼睛和麵相，自知不如對方，更加愁悶。剛坐下沒多久，眾人就說：『可以開始辯論了。』他回答說：『我現在有些不舒服，需要等到明天。』說完就回到住處，到了後半夜就向王舍城去了。第二天早上，城裡的人聚集起來，等了很久也不見他來，知道時間已經過了。就到祇桓精舍去尋找他，其他的比丘說：『訶哆釋子在後半夜拿著衣缽離開了。』城裡的人聽到后，紛紛責罵：『怎麼能叫比丘呢？』 English version: The Buddha was in Shravasti. At that time, a debater (logician) from South India, with copper plates wrapped around his abdomen and fire burning on his head, came to Shravasti. People asked him, 'Why are you doing this?' He replied, 'I have too much wisdom, I'm afraid my belly will burst.' 'Why do you have fire on your head?' 'To illuminate the darkness.' People said, 'Foolish Brahmin! The sun illuminates the world, why do you say it's dark?' He replied, 'You don't know, there are two kinds of darkness: one is the absence of the sun, moon, and candles, and the other is the ignorance of lacking wisdom.' The people said, 'You haven't seen the Bhikshu (monk) Hato Shizi (name of a Bhikshu), that's why you dare to say such things. If you see him and debate with him, the sun will become darkness, and the night will become day.' At that time, the people in the city summoned the Bhikshu Hato Shizi, wanting him to debate with the logician. When Hato Shizi heard this, he was worried. He reluctantly came into the city and saw two rams fighting each other on the road. He took this as a sign and thought, 'One ram is the Brahmin, and one ram is me.' The ram that is me is not as strong as the other, and seeing this, he became even more worried. As he went forward, he saw two oxen fighting each other, and he thought again, 'One ox is the Brahmin, and one ox is me.' The ox that is me is again not as strong as the other. As he went forward again, he saw two people wrestling, and he thought, 'One is the Brahmin, and one is me.' I am again not as strong as the other. As he was about to enter the place of debate, he saw a woman carrying a full bottle of water, but the bottle broke. He thought again, 'I have seen so many inauspicious signs, I am afraid I will fail.' Reluctantly, he went forward into the house, saw the eyes and appearance of the logician Brahmin, and knew that he was not as good as the other, and he became even more depressed. He had just sat down for a moment when the people said, 'We can start the debate.' He replied, 'I am a little uncomfortable now, I need to wait until tomorrow.' After saying this, he returned to his lodging, and in the middle of the night, he went to Rajagriha. The next morning, the people in the city gathered and waited for a long time, but he did not come, and they knew that the time had passed. They went to Jetavana Vihara to look for him, and the other Bhikshus said, 'Hato Shizi left with his robes and bowl in the middle of the night.' When the people in the city heard this, they all scolded him, 'How can he be called a Bhikshu?'
【English Translation】 The Buddha was in Shravasti. At that time, a debater (logician) from South India, with copper plates wrapped around his abdomen and fire burning on his head, came to Shravasti. People asked him, 'Why are you doing this?' He replied, 'I have too much wisdom, I'm afraid my belly will burst.' 'Why do you have fire on your head?' 'To illuminate the darkness.' People said, 'Foolish Brahmin! The sun illuminates the world, why do you say it's dark?' He replied, 'You don't know, there are two kinds of darkness: one is the absence of the sun, moon, and candles, and the other is the ignorance of lacking wisdom.' The people said, 'You haven't seen the Bhikshu (monk) Hato Shizi (name of a Bhikshu), that's why you dare to say such things. If you see him and debate with him, the sun will become darkness, and the night will become day.' At that time, the people in the city summoned the Bhikshu Hato Shizi, wanting him to debate with the logician. When Hato Shizi heard this, he was worried. He reluctantly came into the city and saw two rams fighting each other on the road. He took this as a sign and thought, 'One ram is the Brahmin, and one ram is me.' The ram that is me is not as strong as the other, and seeing this, he became even more worried. As he went forward, he saw two oxen fighting each other, and he thought again, 'One ox is the Brahmin, and one ox is me.' The ox that is me is again not as strong as the other. As he went forward again, he saw two people wrestling, and he thought, 'One is the Brahmin, and one is me.' I am again not as strong as the other. As he was about to enter the place of debate, he saw a woman carrying a full bottle of water, but the bottle broke. He thought again, 'I have seen so many inauspicious signs, I am afraid I will fail.' Reluctantly, he went forward into the house, saw the eyes and appearance of the logician Brahmin, and knew that he was not as good as the other, and he became even more depressed. He had just sat down for a moment when the people said, 'We can start the debate.' He replied, 'I am a little uncomfortable now, I need to wait until tomorrow.' After saying this, he returned to his lodging, and in the middle of the night, he went to Rajagriha. The next morning, the people in the city gathered and waited for a long time, but he did not come, and they knew that the time had passed. They went to Jetavana Vihara to look for him, and the other Bhikshus said, 'Hato Shizi left with his robes and bowl in the middle of the night.' When the people in the city heard this, they all scolded him, 'How can he be called a Bhikshu?'
丘故妄語？」一人語二人、二人語三人，如是展轉惡名流佈滿舍衛城。是中有比丘少欲知足行頭陀，著衣持缽入城乞食，聞是事心不喜，食已向佛廣說。佛以是事集比丘僧，以種種因緣呵責：「云何名比丘故妄語？」種種呵已語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘故妄語者，波夜提。」
故妄語者，知是事不爾，誑他故異說。
波夜提者，是罪名燒煮覆障，若不悔過，能障閡道。
是中犯者，有五種：有妄語入突吉羅，有入波夜提，有入偷蘭遮，有入僧伽婆尸沙，有入波羅夷。有入波羅夷者，自知無聖法，語人言：「我有聖法。」是名入波羅夷。入僧伽婆尸沙者，以無根四波羅夷法謗他比丘故。入偷蘭遮者，不具足波羅夷妄語，亦不具足僧伽婆尸沙妄語故。入波夜提者，若比丘以無根僧伽婆尸沙謗他比丘故。入突吉羅者，除四種妄語，余妄語犯突吉羅。
若比丘不見事言見，波夜提。若見言不見，波夜提。若見謂不見，語他言見，波夜提。若不見謂見，語他言不見，波夜提。若見已疑，為見不見？語他言不見，波夜提。若不見疑，為見不見？語他言見，波夜提。聞覺知亦如是。若隨心想說，不犯。(一事竟)
佛在王舍城。爾時六群比丘，喜斗諍相罵。是六
【現代漢語翻譯】 現代漢語譯本： 什麼緣故說虛妄的話？』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，惡名傳遍整個舍衛城（Śrāvastī）。城中有一位比丘，少欲知足，奉行頭陀行，穿著僧衣，拿著缽，入城乞食。聽到這件事後，心中不悅，吃完飯後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，用各種因緣呵責：『為什麼身為比丘卻說虛妄的話？』種種呵責之後，告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘故意說謊，犯波夜提（Pāyantika）。』
故意說謊，就是明知事情不是那樣，爲了欺騙他人而說不同的。'
波夜提（Pāyantika），是罪名，意思是燒煮、覆障。如果不懺悔，就能障礙修道的程序。'
在這條戒律中，有五種犯戒的情況：有的妄語犯突吉羅（Duṣkṛta），有的犯波夜提（Pāyantika），有的犯偷蘭遮（Sthūlātyaya），有的犯僧伽婆尸沙（Saṃghāvaśeṣa），有的犯波羅夷（Pārājika）。犯波羅夷（Pārājika）的，是明明知道自己沒有聖法，卻告訴別人說：『我有聖法。』這叫做犯波羅夷（Pārājika）。犯僧伽婆尸沙（Saṃghāvaśeṣa）的，是用沒有根據的四波羅夷法誹謗其他比丘。犯偷蘭遮（Sthūlātyaya）的，是不完全具備波羅夷（Pārājika）的妄語，也不完全具備僧伽婆尸沙（Saṃghāvaśeṣa）的妄語。犯波夜提（Pāyantika）的，是比丘用沒有根據的僧伽婆尸沙（Saṃghāvaśeṣa）誹謗其他比丘。犯突吉羅（Duṣkṛta）的，是除了以上四種妄語之外，其餘的妄語都犯突吉羅（Duṣkṛta）。
如果比丘沒有看見事情卻說看見了，犯波夜提（Pāyantika）。如果看見了卻說沒看見，犯波夜提（Pāyantika）。如果看見了卻認為沒看見，告訴別人說看見了，犯波夜提（Pāyantika）。如果沒有看見卻認為看見了，告訴別人說沒看見，犯波夜提（Pāyantika）。如果看見了之後懷疑，是看見了還是沒看見？告訴別人說沒看見，犯波夜提（Pāyantika）。如果沒有看見之後懷疑，是看見了還是沒看見？告訴別人說看見了，犯波夜提（Pāyantika）。聽到、感覺到、知道也是這樣。如果只是隨心所想而說，不犯戒。（一事完畢）
佛陀在王舍城（Rājagṛha）。當時，六群比丘喜歡爭鬥、互相謾罵。這六
【English Translation】 English version: 'Why speak falsely?' One person tells two, two people tell three, and so the bad reputation spreads throughout Śrāvastī (city name). Among them was a Bhikṣu (monk) who was content with little, practiced asceticism, wore robes, and carried a bowl to beg for food in the city. Hearing this matter, he was displeased and, after eating, reported it in detail to the Buddha. The Buddha gathered the Bhikṣu Sangha (monastic community) because of this matter and rebuked them with various reasons: 'Why do you, as Bhikṣus, speak falsely?' After various rebukes, he told the Bhikṣus: 'Because of ten benefits, I establish precepts for the Bhikṣus. From now on, this precept should be stated as follows: If a Bhikṣu knowingly speaks falsely, it is a Pāyantika (an offense).'
'Knowingly speaking falsely means knowing that something is not so, but speaking differently to deceive others.'
Pāyantika (an offense) is the name of a sin, meaning burning and covering. If one does not repent, it can obstruct the path of practice.'
Among these offenses, there are five types: some false speech incurs a Duṣkṛta (misdeed), some incur a Pāyantika (an offense), some incur a Sthūlātyaya (grave offense), some incur a Saṃghāvaśeṣa (formal meeting offense), and some incur a Pārājika (defeat). Incurring a Pārājika (defeat) means knowing that one does not possess the holy Dharma (teachings), yet telling others, 'I possess the holy Dharma.' This is called incurring a Pārājika (defeat). Incurring a Saṃghāvaśeṣa (formal meeting offense) means falsely accusing another Bhikṣu of the four Pārājika (defeat) offenses without basis. Incurring a Sthūlātyaya (grave offense) means speaking falsely without fully meeting the conditions for a Pārājika (defeat) offense, nor fully meeting the conditions for a Saṃghāvaśeṣa (formal meeting offense). Incurring a Pāyantika (an offense) means a Bhikṣu falsely accuses another Bhikṣu of a Saṃghāvaśeṣa (formal meeting offense) without basis. Incurring a Duṣkṛta (misdeed) means that any false speech other than the above four types incurs a Duṣkṛta (misdeed).
If a Bhikṣu has not seen something but says he has seen it, it is a Pāyantika (an offense). If he has seen something but says he has not seen it, it is a Pāyantika (an offense). If he has seen something but thinks he has not seen it, and tells others he has seen it, it is a Pāyantika (an offense). If he has not seen something but thinks he has seen it, and tells others he has not seen it, it is a Pāyantika (an offense). If he has seen something and doubts whether he has seen it or not, and tells others he has not seen it, it is a Pāyantika (an offense). If he has not seen something and doubts whether he has seen it or not, and tells others he has seen it, it is a Pāyantika (an offense). The same applies to hearing, feeling, and knowing. If one speaks according to what one imagines, there is no offense. (End of one matter)
The Buddha was in Rājagṛha (city name). At that time, the group of six Bhikṣus enjoyed fighting and cursing each other. These six
群比丘與諸比丘共鬥諍已，便出他過形相輕喚：「下賤種姓、下賤名字、技術作業。」是時有未諍者便諍，已諍者不欲止，未出事便出，已出事不可滅。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，喜斗諍相罵，共他諍已，便出其過形相輕喚：『下賤種姓、名字技術。』是時有未諍者便諍，已諍者不欲止，未出事便出，已出事不可滅。」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，喜斗諍相罵，共他諍已，便出其過形相輕喚：『下賤種姓、名字技術。』是時有未諍者便諍，已諍者不欲止，未出事便出，已出事不可滅？」佛種種因緣呵已，說本生因緣。佛語諸比丘：「過去有人有一黑牛，復有一人亦有一牛，為財物故唱言：『誰牛力勝我牛者，我輸爾所物。若不如者，輸我爾所物。』時黑牛主聞是唱聲，答言：『可爾。』時載重物系牛車左，形相輕喚謂：『黑曲角！』以杖擊之牽是車去。時牛聞是形相罵故，即失色力，不能挽重上坂。時黑牛主大輸財物。是得物人後復更唱：『誰牛力勝？我輸爾所物。』是時黑牛聞是唱聲，便語主言：『是人何故復唱斯言？』時主答曰：『貪財物故復作
【現代漢語翻譯】 現代漢語譯本 一群比丘和另外一群比丘發生爭鬥后，就揭露對方的缺點，用輕蔑的稱呼辱罵，例如：『種姓（出身）、名字、技能職業。』這時，原本沒有爭鬥的比丘也開始爭鬥，已經爭鬥的比丘卻不想停止，沒有暴露的事情也被暴露出來，已經暴露的事情無法掩蓋。其中有少欲知足、奉行頭陀行的比丘，聽到這件事後心裡很不高興，用各種理由責備他們：『怎麼能叫比丘呢，喜歡爭鬥辱罵，和別人爭鬥后，就揭露對方的缺點，用輕蔑的稱呼辱罵：『種姓（出身）、名字、技能職業。』這時，原本沒有爭鬥的比丘也開始爭鬥，已經爭鬥的比丘卻不想停止，沒有暴露的事情也被暴露出來，已經暴露的事情無法掩蓋。』用各種理由責備后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備他們：『怎麼能叫比丘呢，喜歡爭鬥辱罵，和別人爭鬥后，就揭露對方的缺點，用輕蔑的稱呼辱罵：『種姓（出身）、名字、技能職業。』這時，原本沒有爭鬥的比丘也開始爭鬥，已經爭鬥的比丘卻不想停止，沒有暴露的事情也被暴露出來，已經暴露的事情無法掩蓋？』佛陀用各種理由責備后，講述了本生因緣故事。佛陀告訴諸位比丘：『過去有個人有一頭黑牛，另外有個人也有一頭牛，爲了財物，他們宣稱：『誰的牛力氣勝過我的牛，我就輸給他多少財物。如果不如我的牛，就輸給我多少財物。』當時黑牛的主人聽到這個宣稱，回答說：『可以。』於是（對方）裝載重物，繫在牛車左邊，用輕蔑的稱呼辱罵（黑牛），說：『黑曲角！』用棍子抽打它，拉著車走。當時牛聽到這種辱罵，立刻失去顏色和力氣，不能拉著重物上坡。當時黑牛的主人輸了很多財物。得到財物的人後來又宣稱：『誰的牛力氣勝過我的牛？我輸給他多少財物。』當時黑牛聽到這個宣稱，就對主人說：『這個人為什麼又說這樣的話？』當時主人回答說：『因為貪圖財物，所以又這樣做。』
【English Translation】 English version After a group of Bhikkhus (monks) had quarreled and fought with other Bhikkhus, they exposed each other's faults and reviled each other with contemptuous terms, such as: 『Lineage (caste), name, skills and occupation.』 At this time, those who had not quarreled began to quarrel, and those who had already quarreled did not want to stop; matters that had not been exposed were exposed, and matters that had been exposed could not be concealed. Among them, there were Bhikkhus who were content with little, practiced Dhuta (ascetic practices), and when they heard of this matter, they were displeased and rebuked them for various reasons: 『How can you be called Bhikkhus, delighting in quarreling and reviling each other? After quarreling with others, you expose their faults and revile them with contemptuous terms: 『Lineage (caste), name, skills and occupation.』 At this time, those who had not quarreled began to quarrel, and those who had already quarreled did not want to stop; matters that had not been exposed were exposed, and matters that had been exposed could not be concealed.』 After rebuking them for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (monastic community) of Bhikkhus, and knowingly asked the group of six Bhikkhus: 『Did you really do this?』 They replied: 『We did, World-Honored One!』 The Buddha rebuked them for various reasons: 『How can you be called Bhikkhus, delighting in quarreling and reviling each other? After quarreling with others, you expose their faults and revile them with contemptuous terms: 『Lineage (caste), name, skills and occupation.』 At this time, those who had not quarreled began to quarrel, and those who had already quarreled did not want to stop; matters that had not been exposed were exposed, and matters that had been exposed could not be concealed?』 After rebuking them for various reasons, the Buddha told a Jataka (birth story). The Buddha told the Bhikkhus: 『In the past, there was a man who had a black ox, and another man also had an ox. For the sake of wealth, they proclaimed: 『Whoever's ox is stronger than my ox, I will lose so much wealth to him. If it is not as strong as my ox, he will lose so much wealth to me.』 At that time, the owner of the black ox heard this proclamation and replied: 『Agreed.』 Then (the other person) loaded heavy objects and tied them to the left side of the ox cart, and reviled (the black ox) with contemptuous terms, saying: 『Black crooked horns!』 He struck it with a stick and pulled the cart away. At that time, the ox, hearing this revilement, immediately lost its color and strength, and could not pull the heavy objects uphill. At that time, the owner of the black ox lost a lot of wealth. The person who obtained the wealth later proclaimed again: 『Whose ox is stronger than my ox? I will lose so much wealth to him.』 At that time, the black ox heard this proclamation and said to its owner: 『Why is this person saying such things again?』 At that time, the owner replied: 『Because he is greedy for wealth, he is doing this again.』
是唱。』黑牛語主：『可答言：「爾。」』主言：『不能。所以然者，以汝弊惡牛故，大輸我物，今復作者輸我物盡。』牛語主言：『先在眾人前形相輕我，以下賤名喚謂：「黑曲角。」聞惡名故即失色力，是故不能挽重上坂。今授主語，莫出惡言，在他前時便語我言：「汝犢子時刺入腳中，自看是刺欲得出故，角入地中故曲。汝是好黑大牛，生來良吉角廣且直。」』主受牛語，即便洗刷麻油涂角，著好華鬘系車右邊，柔軟愛語：『大吉黑牛、廣角大力，牽是車去。』是牛聞是柔軟愛語故，即得色力牽重上坂。時黑牛主，先所失物更再三倍得。是牛主得大利已，心甚歡喜，即說偈言：
「『載重入深轍， 隨我語能去； 是故應軟語， 不應出惡言。 軟語有色力， 是牛能牽重； 我獲大財物， 身心得喜樂。』」
佛語諸比丘：「畜生聞形相語尚失色力，何況於人？」時佛以種種因緣呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘形相他者，波夜提。」
波夜提者，煮燒覆障，若不悔過能障閡道。
是中犯者，有八種：謂種、技、作、犯、病、相、煩惱、罵。
種者，若比丘往語剎利子比丘言：「汝剎利種，用出家受戒為？」輕毀心故，
【現代漢語翻譯】 現代漢語譯本： （場景：一頭黑牛和它的主人） 黑牛對它的主人說：『可以回答說：「你。」』主人說：『不能。原因在於，因為你這頭劣質的牛，讓我損失了很多東西，現在再讓你拉車，只會讓我損失更多。』牛對它的主人說：『之前你在眾人面前羞辱我，用「黑曲角」這樣的名字稱呼我。因為聽到惡名，我立刻失去了力氣，所以才不能拉重物上坡。現在我告訴你，不要再說惡語，以後在人前要這樣對我說：「你小的時候，腳上紮了刺，你自己想把刺弄出來，所以角才會扎進土裡變彎。你是一頭好黑牛，生來就是吉祥的，角又寬又直。」』主人聽了牛的話，立刻給牛洗刷乾淨，用麻油塗抹牛角，戴上漂亮的花環，繫在車子的右邊，用溫柔的語氣說：『吉祥的黑牛，寬角大力，拉這輛車走吧。』這頭牛聽到溫柔的話語，立刻恢復了力氣，拉著重物上了坡。這時，黑牛的主人，把他之前損失的東西又三倍地賺了回來。牛的主人獲得了巨大的利益，心裡非常高興，於是說了這樣一段偈語： 『載重入深轍， 隨我語能去； 是故應軟語， 不應出惡言。 軟語有色力， 是牛能牽重； 我獲大財物， 身心得喜樂。』 佛陀告訴眾比丘：『畜生聽到羞辱的話尚且會失去力氣，更何況是人呢？』當時，佛陀用各種因緣教誡之後，告訴眾比丘：『因為這十種利益，所以要和眾比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘羞辱他人，犯波夜提罪。』 波夜提（Pāyattika）的意思是，煮燒、覆蓋、障礙，如果不懺悔，就會障礙修行。 這裡所說的犯戒，有八種情況：即種姓、技能、行為、犯戒、疾病、相貌、煩惱、辱罵。 種姓方面，如果比丘對比丘剎利子（Ksatriya，貴族）說：『你是剎利種姓，出家受戒有什麼用？』因為輕視和譭謗的心，就犯戒。
【English Translation】 English version: (Scene: A black ox and its owner) The black ox said to its owner: 'It is permissible to answer: "You."' The owner said: 'It is not. The reason is that because you are a bad ox, you have caused me to lose many things. Now, if I make you pull the cart again, I will only lose more.' The ox said to its owner: 'Before, you humiliated me in front of everyone, calling me by the name "Black Crooked Horn." Because I heard the bad name, I immediately lost my strength, so I could not pull the heavy load uphill. Now I tell you, do not say bad words again. In the future, in front of others, you should say to me: "When you were young, a thorn pierced your foot. You tried to get the thorn out yourself, so your horn went into the ground and became crooked. You are a good black ox, born auspicious, with wide and straight horns."' The owner listened to the ox's words, immediately washed it clean, smeared sesame oil on its horns, put on a beautiful garland, tied it to the right side of the cart, and said in a gentle tone: 'Auspicious black ox, wide horns and great strength, pull this cart away.' The ox heard the gentle words, immediately regained its strength, and pulled the heavy load uphill. At this time, the owner of the black ox tripled the things he had lost before. The ox's owner gained great benefits and was very happy, so he said this verse: 'Carrying heavy loads into deep ruts, It can go according to my words; Therefore, one should speak softly, One should not utter evil words. Soft words have strength, This ox can pull heavy loads; I have obtained great wealth, My body and mind are joyful.' The Buddha told the Bhikkhus (monks): 'Even animals lose their strength when they hear humiliating words, how much more so for humans?' At that time, after the Buddha taught with various causes and conditions, he told the Bhikkhus: 'Because of these ten benefits, we must establish precepts with the Bhikkhus. From now on, this precept should be said as follows: If a Bhikkhu humiliates others, he commits a Pāyattika (an offense entailing expiation) offense.' Pāyattika means cooking, covering, obstructing. If one does not repent, it will obstruct practice. Here, the violation involves eight aspects: namely, lineage, skill, action, transgression, illness, appearance, affliction, and abuse. Regarding lineage, if a Bhikkhu says to a Bhikkhu Ksatriya (noble): 'You are of the Ksatriya lineage, what is the use of leaving home and taking precepts?' Because of contempt and slander, he commits an offense.
一一語突吉羅。又比丘往語婆羅門子比丘言：「汝婆羅門種，用出家受戒為？」輕毀心故，一一語突吉羅。又比丘往語估客子比丘言：「汝估客種，用出家受戒為？」輕毀心故，一一語中突吉羅。又比丘往語鍛師子比丘言：「汝鍛師種，用出家受戒為？」輕毀心故，一一語波夜提。又比丘往語木師子比丘言：「汝木師種，用出家受戒為？」輕毀心故，一一語波夜提。又比丘往語陶師子比丘言：「汝陶師種，用出家受戒為？」輕毀心故，一一語波夜提。若比丘往語皮師子比丘言：「汝皮師種，用出家受戒為？」輕毀心故，一一語波夜提。又比丘往語竹師子比丘言：「汝竹師種，用出家受戒為？」輕毀心故，一一語波夜提。又比丘往語剃毛髮師子比丘言：「汝剃毛髮師種，用出家受戒為？」輕毀心故，一一語波夜提。又比丘往語旃陀羅子比丘言：「汝旃陀羅種，用出家受戒為？」輕毀心故，一一語波夜提。是名為種。
技者，若比丘往語剎利子比丘言：「汝剎利種，用出家受戒為？汝應學乘象馬、乘車輦輿，學捉刀楯弓箭，學捉鐵鉤，學擲網羅，學入陣出陣，如是種種剎利技術汝應學。」輕毀心故，一一語突吉羅罪。又比丘往語婆羅門子比丘言：「汝婆羅門種，用出家受戒為？汝應學圍陀經、亦教他學，自作天祠、
【現代漢語翻譯】 現代漢語譯本 一一句話犯一個突吉羅（Dukkata，輕罪）。又有比丘對比丘中的婆羅門（Brahmana，印度教祭司）之子說：『你是婆羅門種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個突吉羅罪。又有比丘對比丘中的估客（商人）之子說：『你是估客種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個突吉羅罪。又有比丘對比丘中的鍛師（鐵匠）之子說：『你是鍛師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提（Payattika，重罪）。又有比丘對比丘中的木師（木匠）之子說：『你是木師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。又有比丘對比丘中的陶師（陶工）之子說：『你是陶師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。若有比丘對比丘中的皮師（皮革匠）之子說：『你是皮師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。又有比丘對比丘中的竹師（竹匠）之子說：『你是竹師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。又有比丘對比丘中的剃毛髮師（理髮師）之子說：『你是剃毛髮師種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。又有比丘對比丘中的旃陀羅（Candala，賤民）之子說：『你是旃陀羅種姓，出家受戒做什麼？』因為輕視譭謗的心，每一句話都犯一個波夜提罪。這些被稱為種姓。
技藝方面，若有比丘對比丘中的剎利（Ksatriya，武士）之子說：『你是剎利種姓，出家受戒做什麼？你應該學習駕馭象馬、乘坐車輦，學習捉刀持盾、拉弓射箭，學習使用鐵鉤，學習投擲網羅，學習入陣出陣，像這樣種種剎利的技術你應該學習。』因為輕視譭謗的心，每一句話都犯一個突吉羅罪。又有比丘對比丘中的婆羅門之子說：『你是婆羅門種姓，出家受戒做什麼？你應該學習吠陀經（Veda，古印度經典），也教他人學習，自己主持祭天儀式、
【English Translation】 English version For each word, a Dukkata (minor offense). Furthermore, if a Bhikkhu (monk) says to a Bhikkhu who is the son of a Brahmana (Hindu priest): 'You are of the Brahmana caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Dukkata is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a merchant: 'You are of the merchant caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Dukkata is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a blacksmith: 'You are of the blacksmith caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika (serious offense) is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a carpenter: 'You are of the carpenter caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a potter: 'You are of the potter caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. If a Bhikkhu says to a Bhikkhu who is the son of a leatherworker: 'You are of the leatherworker caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a bamboo worker: 'You are of the bamboo worker caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a barber: 'You are of the barber caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a Candala (outcast): 'You are of the Candala caste, why did you renounce the world and take the precepts?' Due to a mind of belittling and disparaging, for each word, a Payattika is committed. These are called castes.
Regarding skills, if a Bhikkhu says to a Bhikkhu who is the son of a Ksatriya (warrior): 'You are of the Ksatriya caste, why did you renounce the world and take the precepts? You should learn to ride elephants and horses, ride chariots, learn to wield swords and shields, draw bows and arrows, learn to use iron hooks, learn to throw nets, learn to enter and exit battle formations; you should learn all sorts of Ksatriya skills like these.' Due to a mind of belittling and disparaging, for each word, a Dukkata is committed. Furthermore, if a Bhikkhu says to a Bhikkhu who is the son of a Brahmana: 'You are of the Brahmana caste, why did you renounce the world and take the precepts? You should learn the Vedas (ancient Indian scriptures), and also teach others to learn them, personally conduct heavenly sacrifices,'
亦教他作，學飲食咒、蛇咒、疾行咒、劬羅咒、揵陀羅咒，如是種種婆羅門技術汝應學。」輕毀心故，一一語突吉羅。又比丘往語估客子比丘言：「汝估客種，用出家受戒為？汝應學書算數印相，學知金銀相絲綿繒彩，學坐金肆、銀肆、客作肆、銅肆、珠肆，如是種種估客技術汝應學。」輕毀心故，一一語突吉羅。又比丘往語鍛師子比丘言：「汝鍛師種，用出家受戒為？汝應學作釧鉡鎖鼎、𨫼鏵、鍬钁，斧槊、大刀、小刀、缽、拘缽多羅、半拘缽多羅、大揵镃、小犍镃、剃刀、針鉤、鎖鑰，如是種種鍛師技術汝應學。」輕毀心故，一一語波夜提。又比丘往語木師子比丘言：「汝木師種，用出家受戒為？汝應學作機關木人、若男、若女，學作盆盂、耬犁、車乘、輦輿，如是種種木師技術汝應學。」輕毀心故，一一語波夜提。又比丘往語陶師子比丘言：「汝陶師種，用出家受戒為？汝應學知土相取土調泥著水多少，學轉輪作盆瓶、釜蓋、大缽拘缽多羅、半拘缽多羅、大揵镃、小揵镃，如是種種陶師技術汝應學。」輕毀心故，一一語波夜提。又比丘往語皮師子比丘言：「汝皮師種，用出家受戒為？汝應學知皮相、漬皮堅軟、裁割、縫連、作富羅革屣，學治浸皮、摩刬皮、知皮表裡，學作鞍勒、鞭䩛，如是種種皮師技術汝應學
{ "translations": [ "現代漢語譯本：", "『也教他去做，學習飲食咒、蛇咒、疾行咒、劬羅咒、揵陀羅咒，像這樣種種婆羅門的技術你應該學習。』因為輕視譭謗的心，每一句話都犯突吉羅罪。還有比丘去對比丘估客（商人）的兒子說：『你是商人的後代，出家受戒做什麼？你應該學習書寫、算術、印章相術，學習辨別金銀的成色、絲綿繒彩的質量，學習經營金店、銀店、客棧、銅店、珠寶店，像這樣種種商人的技術你應該學習。』因為輕視譭謗的心，每一句話都犯突吉羅罪。還有比丘去對比丘鐵匠的兒子說：『你是鐵匠的後代，出家受戒做什麼？你應該學習製作手鐲、腳鐲、鎖鏈、鍋鼎、犁鏵、鍬、鋤、斧頭、長矛、大刀、小刀、缽、大碗、小碗、大磬、小磬、剃刀、針、鉤、鎖、鑰匙，像這樣種種鐵匠的技術你應該學習。』因為輕視譭謗的心，每一句話都犯波夜提罪。還有比丘去對比丘木匠的兒子說：『你是木匠的後代，出家受戒做什麼？你應該學習製作能活動的木偶人，無論是男是女，學習製作盆、盂、耬、犁、車、乘、輦、輿，像這樣種種木匠的技術你應該學習。』因為輕視譭謗的心，每一句話都犯波夜提罪。還有比丘去對比丘陶工的兒子說：『你是陶工的後代，出家受戒做什麼？你應該學習辨別土質、取土、調泥、掌握用水的多少，學習轉動輪盤製作盆、瓶、釜、蓋、大缽、小缽、大磬、小磬，像這樣種種陶工的技術你應該學習。』因為輕視譭謗的心，每一句話都犯波夜提罪。還有比丘去對比丘皮匠的兒子說：『你是皮匠的後代，出家受戒做什麼？你應該學習辨別皮革的質量、浸泡皮革使其堅韌柔軟、裁剪、縫合、製作富羅革屣（皮鞋），學習處理浸泡過的皮革、摩擦皮革、辨別皮革的表裡，學習製作鞍、勒、鞭、䩛（馬嚼子），像這樣種種皮匠的技術你應該學習。』", "english_translations": [ "English version:", "『Also teach him to do, learn the food mantra, snake mantra, quick-walking mantra, Kula mantra, Gandhara mantra, such various Brahman techniques you should learn.』 Because of a mind of belittling and disparaging, each word is a Dukkrata offense. Furthermore, a Bhikkhu went to a Bhikkhu, the son of a merchant, and said: 『You are of merchant lineage, what is the use of leaving home and receiving precepts? You should learn writing, arithmetic, seal-making, learn to recognize the quality of gold and silver, silk and cotton fabrics, learn to manage gold shops, silver shops, inns, copper shops, jewelry shops, such various merchant techniques you should learn.』 Because of a mind of belittling and disparaging, each word is a Dukkrata offense. Furthermore, a Bhikkhu went to a Bhikkhu, the son of a blacksmith, and said: 『You are of blacksmith lineage, what is the use of leaving home and receiving precepts? You should learn to make bracelets, anklets, chains, pots, plows, shovels, hoes, axes, spears, large knives, small knives, bowls, large bowls, small bowls, large gongs, small gongs, razors, needles, hooks, locks, keys, such various blacksmith techniques you should learn.』 Because of a mind of belittling and disparaging, each word is a Payantika offense. Furthermore, a Bhikkhu went to a Bhikkhu, the son of a carpenter, and said: 『You are of carpenter lineage, what is the use of leaving home and receiving precepts? You should learn to make mechanical wooden figures, whether male or female, learn to make basins, troughs, plows, carts, carriages, such various carpenter techniques you should learn.』 Because of a mind of belittling and disparaging, each word is a Payantika offense. Furthermore, a Bhikkhu went to a Bhikkhu, the son of a potter, and said: 『You are of potter lineage, what is the use of leaving home and receiving precepts? You should learn to recognize the quality of soil, take soil, mix mud, control the amount of water, learn to turn the wheel to make basins, bottles, pots, lids, large bowls, small bowls, large gongs, small gongs, such various potter techniques you should learn.』 Because of a mind of belittling and disparaging, each word is a Payantika offense. Furthermore, a Bhikkhu went to a Bhikkhu, the son of a leatherworker, and said: 『You are of leatherworker lineage, what is the use of leaving home and receiving precepts? You should learn to recognize the quality of leather, soak leather to make it strong and soft, cut, sew, make Fuluo leather shoes, learn to treat soaked leather, rub leather, recognize the front and back of leather, learn to make saddles, reins, whips, such various leatherworker techniques you should learn.』" ] }
。」輕毀心故，一一語波夜提。又比丘往語竹師子比丘言：「汝竹師種，用出家受戒為？汝應學知竹葦相、浸竹堅軟，學破、學屈、學作槊箭、扇蓋、箱簞，如是種種竹師技術汝應學。」輕毀心故，一一語波夜提。又比丘往語剃毛師子比丘言：「汝剃毛師種，用出家受戒為？汝應學知留頂上週羅發，學剃鬚、剃腋下毛、剪爪甲、鑷鼻毛，如是種種剃毛師技術汝應學。」輕毀心故，一一語波夜提。又比丘往語旃陀羅子比丘言：「汝旃陀羅種，用出家受戒為？汝應學截人手足、耳鼻、頭持著木上，學擔死人出燒，如是種種旃陀羅技術汝應學。」輕毀心故，一一語波夜提。是名為技。
作者，若比丘往語剎利子比丘言：「汝剎利種，用出家受戒為？汝應學乘象馬、輦輿、捉刀楯、弓箭、擲鉤網羅、入陣出陣，如是種種剎利事汝應作。」輕毀心故，一一語突吉羅。又比丘往語婆羅門子比丘言：「汝婆羅門種，用出家受戒為？汝應讀圍陀經亦應教他人讀，自作天祠亦教他作，讀飲食咒、蛇咒、疾行咒、劬羅咒、揵陀羅咒，如是種種婆羅門事汝應作。」輕毀心故，一一語突吉羅。又比丘往語估客子比丘言：「汝估客種，用出家受戒為？汝應坐金肆、銀肆、銅肆、客作肆、珠肆，如是種種估客事汝應作。」輕毀心故，一一語突
【現代漢語翻譯】 現代漢語譯本： 『因為輕視和譭謗的心，每說一句這樣的話，都犯波夜提罪（Pāyattika，一種戒律名稱）。』 『又有比丘去對竹匠師子比丘說：「你是竹匠的後代，出家受戒做什麼？你應該學習瞭解竹葦的特性，學習浸泡竹子使其堅韌或柔軟，學習劈竹、彎曲竹子，學習製作長矛、箭、扇蓋、箱子、竹蓆等，像這樣種種竹匠的技術你應該學習。」因為輕視和譭謗的心，每說一句這樣的話，都犯波夜提罪。』 『又有比丘去對剃頭師子比丘說：「你是剃頭師的後代，出家受戒做什麼？你應該學習如何保留頭頂上的髮髻（周羅發），學習剃鬍須、剃腋毛、剪指甲、鑷鼻毛，像這樣種種剃頭師的技術你應該學習。」因為輕視和譭謗的心，每說一句這樣的話，都犯波夜提罪。』 『又有比丘去對旃陀羅（Caṇḍāla，印度社會最下層賤民）之子比丘說：「你是旃陀羅的後代，出家受戒做什麼？你應該學習砍斷人的手腳、耳朵鼻子，把頭顱放在木樁上示眾，學習抬死人出去焚燒，像這樣種種旃陀羅的技術你應該學習。」因為輕視和譭謗的心，每說一句這樣的話，都犯波夜提罪。』這被稱為『技』（技藝）。
『作者（關於職業），如果有比丘去對剎帝利（Kshatriya，印度種姓制度中的第二等級，武士）之子比丘說：「你是剎帝利的後代，出家受戒做什麼？你應該學習騎象、騎馬、乘坐輦車、手持刀盾、弓箭，學習投擲鉤網，學習進入戰場和退出戰場，像這樣種種剎帝利的事情你應該做。」因為輕視和譭謗的心，每說一句這樣的話，都犯突吉羅罪（Dukkata，一種較輕的戒律名稱）。』 『又有比丘去對婆羅門（Brahmin，印度種姓制度中的第一等級，祭司）之子比丘說：「你是婆羅門的後代，出家受戒做什麼？你應該讀誦吠陀經（Veda），也應該教他人讀誦，自己建造祭天神的神壇，也教他人建造，讀誦飲食咒、蛇咒、疾行咒、劬羅咒、揵陀羅咒，像這樣種種婆羅門的事情你應該做。」因為輕視和譭謗的心，每說一句這樣的話，都犯突吉羅罪。』 『又有比丘去對商人（估客）之子比丘說：「你是商人的後代，出家受戒做什麼？你應該坐在金店、銀店、銅店、客棧、珠寶店裡，像這樣種種商人的事情你應該做。」因為輕視和譭謗的心，每說一句這樣的話，都犯突
【English Translation】 English version: 'Because of a mind of contempt and disparagement, for each word spoken in this way, a Pāyattika (a type of monastic offense) is committed.' 'Furthermore, if a bhikkhu (monk) goes to a bamboo artisan bhikkhu and says, 'You are from a bamboo artisan lineage, what are you doing ordaining and taking precepts? You should learn to understand the characteristics of bamboo and reeds, learn to soak bamboo to make it hard or soft, learn to split bamboo, bend bamboo, learn to make spears, arrows, fan covers, boxes, bamboo mats, and such various bamboo artisan skills you should learn.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Pāyattika is committed.' 'Furthermore, if a bhikkhu goes to a barber bhikkhu and says, 'You are from a barber lineage, what are you doing ordaining and taking precepts? You should learn to keep the topknot (cuḷa), learn to shave beards, shave armpit hair, cut nails, pluck nose hairs, and such various barber skills you should learn.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Pāyattika is committed.' 'Furthermore, if a bhikkhu goes to a Caṇḍāla (outcaste) bhikkhu and says, 'You are from a Caṇḍāla lineage, what are you doing ordaining and taking precepts? You should learn to cut off people's hands and feet, ears and noses, put heads on wooden stakes, learn to carry dead people out for cremation, and such various Caṇḍāla skills you should learn.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Pāyattika is committed.' This is called 'skill'.
'Regarding occupations, if a bhikkhu goes to a Kshatriya (warrior caste) bhikkhu and says, 'You are from a Kshatriya lineage, what are you doing ordaining and taking precepts? You should learn to ride elephants, ride horses, ride chariots, hold swords and shields, bows and arrows, learn to throw hooks and nets, learn to enter and exit battle, and such various Kshatriya things you should do.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Dukkata (a minor offense) is committed.' 'Furthermore, if a bhikkhu goes to a Brahmin (priest caste) bhikkhu and says, 'You are from a Brahmin lineage, what are you doing ordaining and taking precepts? You should recite the Vedas (Veda), and you should also teach others to recite them, build altars for offering sacrifices to the gods yourself, and teach others to build them, recite food mantras, snake mantras, swiftness mantras, Ku-ra mantras, Gandhara mantras, and such various Brahmin things you should do.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Dukkata is committed.' 'Furthermore, if a bhikkhu goes to a merchant bhikkhu and says, 'You are from a merchant lineage, what are you doing ordaining and taking precepts? You should sit in gold shops, silver shops, copper shops, inns, jewelry shops, and such various merchant things you should do.' Because of a mind of contempt and disparagement, for each word spoken in this way, a Duk'
吉羅。又比丘往語鍛師子比丘言：「汝鍛師種，用出家受戒為？汝應作釧鉡、鎖鼎、𨫼鏵、鍬钁、斧槊、大刀、小刀、缽、拘缽多羅、半拘缽多羅、大揵镃、小揵镃、剃刀、針鉤、鎖鑰，如是種種鍛師事汝應作。」輕毀心故，一一語波夜提。又比丘往語木師子比丘言：「汝木師種，用出家受戒為？汝應作機關木人、盆盂、耬犁、車乘、輦輿，如是種種木師事汝應作。」輕毀心故，一一語波夜提。又比丘往語陶師子比丘言：「汝陶師種，用出家受戒為？汝應取土調泥，轉輪作盆瓶甕、釜蓋、大缽、拘缽多羅、半拘缽多羅、大揵镃、小揵镃，如是種種陶師事汝應作。」輕毀心故，一一語波夜提。又比丘往語皮師子比丘言：「汝皮師種，用出家受戒為？汝應取皮浸治、割截、連縫，作富羅、革屣、鞍勒、鞭䩛，如是種種皮師事汝應作。」輕毀心故，一一語波夜提。又比丘往語竹師子比丘言：「汝竹師種，用出家受戒為？汝應破竹葦、作槊、作箭、扇蓋、箱簞，如是種種竹師事汝應作。」輕毀心故，一一語波夜提。又比丘往語剃毛師子比丘言：「汝剃毛師種，用出家受戒為？汝應剃毛鬚髮、剃腋下毛、剪爪甲鑷鼻毛，如是種種剃毛師事汝應作。」輕毀心故，一一語波夜提。又比丘往語旃陀羅子比丘言：「汝旃陀羅種，用出家受
【現代漢語翻譯】 現代漢語譯本 吉羅（地名）。再有比丘去對鐵匠出身的比丘說：『你出身鐵匠，出家受戒做什麼？你應該製作手鐲、腳鐲、鎖、鼎、鋤頭、犁鏵、鍬、鎬、斧頭、長矛、大刀、小刀、缽、拘缽多羅（一種缽）、半拘缽多羅（一種缽）、大犍稚（打擊樂器）、小犍稚（打擊樂器）、剃刀、針鉤、鎖鑰，像這樣種種鐵匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對木匠出身的比丘說：『你出身木匠，出家受戒做什麼？你應該製作機關木人、盆、盂、耬、犁、車、乘、輦、輿，像這樣種種木匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對陶匠出身的比丘說：『你出身陶匠，出家受戒做什麼？你應該取土調泥，轉動輪子製作盆、瓶、甕、釜蓋、大缽、拘缽多羅（一種缽）、半拘缽多羅（一種缽）、大犍稚（打擊樂器）、小犍稚（打擊樂器），像這樣種種陶匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對皮匠出身的比丘說：『你出身皮匠，出家受戒做什麼？你應該取皮浸泡處理、切割、連線縫合，製作箭袋、鞋子、鞍、轡、鞭子，像這樣種種皮匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對竹匠出身的比丘說：『你出身竹匠，出家受戒做什麼？你應該劈開竹子和蘆葦，製作長矛、箭、扇子、蓋子、箱子、竹笥，像這樣種種竹匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對剃頭匠出身的比丘說：『你出身剃頭匠，出家受戒做什麼？你應該剃除毛髮鬍鬚、剃腋毛、剪指甲、鑷鼻毛，像這樣種種剃頭匠的事情你應該做。』因為輕視譭謗的心，每說一句，犯波夜提（一種戒律）。 再有比丘去對旃陀羅（賤民）之子出身的比丘說：『你出身旃陀羅（賤民），出家受
【English Translation】 English version At Kira (place name). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a blacksmith and said: 'You are from a blacksmith family, why did you renounce the world and take the precepts? You should make bracelets, anklets, locks, tripods, hoes, plowshares, shovels, mattocks, axes, spears, large knives, small knives, bowls, Kukkuta-patra (a type of bowl), semi-Kukkuta-patra (a type of bowl), large Kendi (percussion instrument), small Kendi (percussion instrument), razors, needle hooks, and keys. You should do all sorts of blacksmith work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a carpenter and said: 'You are from a carpenter family, why did you renounce the world and take the precepts? You should make mechanical wooden figures, basins, troughs, seed drills, plows, carts, carriages, and palanquins. You should do all sorts of carpenter work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a potter and said: 'You are from a potter family, why did you renounce the world and take the precepts? You should take clay, mix it, turn the wheel to make pots, bottles, urns, pot lids, large bowls, Kukkuta-patra (a type of bowl), semi-Kukkuta-patra (a type of bowl), large Kendi (percussion instrument), small Kendi (percussion instrument). You should do all sorts of potter work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a leatherworker and said: 'You are from a leatherworker family, why did you renounce the world and take the precepts? You should take leather, soak it, treat it, cut it, connect it, and sew it to make quivers, shoes, saddles, bridles, and whips. You should do all sorts of leatherworker work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a bamboo worker and said: 'You are from a bamboo worker family, why did you renounce the world and take the precepts? You should split bamboo and reeds, make spears, arrows, fans, covers, boxes, and bamboo baskets. You should do all sorts of bamboo worker work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born a barber and said: 'You are from a barber family, why did you renounce the world and take the precepts? You should shave hair and beards, shave armpit hair, cut nails, and pluck nose hairs. You should do all sorts of barber work.' Because of a mind of contempt and disparagement, for each statement, it is a Pacittiya (a type of offense). Furthermore, a Bhikkhu (monk) went to a Bhikkhu (monk) who was born the son of a Candala (outcaste) and said: 'You are from a Candala (outcaste) family, why did you renounce the world and take the
戒為？汝應斷人手足耳鼻頭，持著木上擔死人出燒，如是種種旃陀羅事汝應作。」輕毀心故，一一語波夜提。是名為作。
犯者，若比丘往語余比丘言：「汝犯罪人，用出家受戒為？汝犯僧伽婆尸沙、犯波夜提、犯波羅提提舍尼、突吉羅。」輕毀心故，一一語波夜提。是名為犯。
病者，若比丘語余比丘言：「汝惡疾病人，用出家受戒為？汝有癩病、癰病、白癩病、干病、痟病、鬼病。」輕毀心故，一一語波夜提。是名為病。
相者，若比丘往語余比丘言：「汝惡相人，用出家受戒為？汝卷手、兀手、癭癖、左作臂、似鳥翅。」輕毀心故，一一語波夜提。是名為相。
煩惱者，若比丘往語余比丘言：「汝重煩惱人，用出家受戒為？汝多欲、多瞋、多癡、喜憂惱。」輕毀心故，一一語波夜提，是名煩惱。
罵者，若比丘往語余比丘言：「汝喜罵人，用出家受戒為？汝作二種罵罵他：一者白衣罵，二者出家罵，令心苦惱。」輕毀心故，一一語波夜提。是名為罵。
若比丘以是八種語語余比丘，輕毀心故，波夜提。除是八種，若以餘事輕毀比丘者，突吉羅。若除比丘，以八種輕毀餘人者，突吉羅。(二事竟)
佛在王舍城。爾時六群比丘喜斗諍，相言：「六群比丘與余比丘共鬥
【現代漢語翻譯】 現代漢語譯本 戒為？』你應當去斷別人的手腳、耳朵、鼻子、頭顱，拿著木架扛著死人出去燒，像這樣種種旃陀羅（Candala，古印度社會最下等的賤民）的事情你都應該去做。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『作』。 犯者，如果比丘去對其他比丘說：『你是個犯罪的人，出家受戒有什麼用？你犯了僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）、犯了波夜提（Payattika，一種罪名）、犯了波羅提提舍尼（Patidesaniya，應向他人懺悔的罪）、突吉羅（Dukkata，輕罪）。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『犯』。 病者，如果比丘對其他比丘說：『你是個得了惡疾的人，出家受戒有什麼用？你得了癩病、癰病、白癩病、干病、痟病、鬼病。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『病』。 相者，如果比丘去對其他比丘說：『你是個長相醜陋的人，出家受戒有什麼用？你卷手、兀手、癭癖、左作臂、似鳥翅。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『相』。 煩惱者，如果比丘去對其他比丘說：『你是個煩惱很重的人，出家受戒有什麼用？你貪慾多、嗔恨多、愚癡多、喜歡憂愁煩惱。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『煩惱』。 罵者，如果比丘去對其他比丘說：『你喜歡罵人，出家受戒有什麼用？你用兩種罵人的方式罵他：一種是白衣（在家之人）的罵法，一種是出家人的罵法，使他內心痛苦煩惱。』因為輕視譭謗的心，每一句話都犯波夜提（Payattika，一種罪名）。這叫做『罵』。 如果比丘用這八種話語去對其他比丘說，因為輕視譭謗的心，就犯波夜提（Payattika，一種罪名）。除了這八種，如果用其他事情輕視譭謗比丘，就犯突吉羅（Dukkata，輕罪）。如果不是輕毀比丘，而是用這八種話語輕毀其他人，就犯突吉羅（Dukkata，輕罪）。（兩種情況完畢） 佛陀在王舍城（Rajagrha）。當時，六群比丘（the group of six monks）喜歡爭鬥，互相說：『六群比丘（the group of six monks）和其他比丘一起爭鬥』
【English Translation】 English version 『What is the use of precepts for you? You should cut off people's hands, feet, ears, noses, and heads, carry corpses on wooden frames to be burned. You should do all sorts of Candala (Candala, the lowest caste in ancient Indian society) things.』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『action』. An offender: If a bhikkhu goes to another bhikkhu and says, 『You are a criminal, what is the use of being ordained? You have committed a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika), committed a Payattika (Payattika, a type of offense), committed a Patidesaniya (Patidesaniya, an offense requiring confession to another), a Dukkata (Dukkata, a minor offense).』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『offense』. A sick person: If a bhikkhu says to another bhikkhu, 『You are a person with a terrible disease, what is the use of being ordained? You have leprosy, boils, white leprosy, dry disease, consumption, or are possessed by a ghost.』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『sick』. Appearance: If a bhikkhu goes to another bhikkhu and says, 『You are an ugly person, what is the use of being ordained? You have curled hands, stumps for hands, goiters, a left-handed arm, or bird-like wings.』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『appearance』. Afflictions: If a bhikkhu goes to another bhikkhu and says, 『You are a person with heavy afflictions, what is the use of being ordained? You have much desire, much anger, much delusion, and are fond of sorrow and vexation.』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『afflictions』. Abuse: If a bhikkhu goes to another bhikkhu and says, 『You like to abuse people, what is the use of being ordained? You abuse him in two ways: one is the abuse of a layman, and the other is the abuse of a monk, causing him mental pain and vexation.』 Because of a mind of contempt and disparagement, each word constitutes a Payattika (Payattika, a type of offense). This is called 『abuse』. If a bhikkhu speaks to another bhikkhu with these eight kinds of words, because of a mind of contempt and disparagement, he commits a Payattika (Payattika, a type of offense). Apart from these eight kinds, if he despises and slanders a bhikkhu with other matters, he commits a Dukkata (Dukkata, a minor offense). If he does not despise a bhikkhu, but uses these eight kinds of words to despise others, he commits a Dukkata (Dukkata, a minor offense). (Two cases are completed) The Buddha was in Rajagrha (Rajagrha). At that time, the group of six monks (the group of six monks) liked to quarrel, saying to each other, 『The group of six monks (the group of six monks) are quarreling with other monks.』
諍故，諸比丘僧分為二部。是六群比丘往語一部言：『汝等知不？彼部說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』復還語一部言：『汝等知不？彼部說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』是時有未破者便破，已破者不和合，未出事便出，已出事不可滅。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，喜斗諍令比丘僧破為二部，便語一部言：『彼諸比丘說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』復還語一部言：『汝等知不？彼諸比丘說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』是時有未破者便破，已破者不和合，未出事便出，已出事不可滅？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，斗諍令比丘僧破為二部，便往語一部言：『彼諸比丘說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』復語一部言：『彼諸比丘說：「汝等用出家受戒為？汝等某名、某姓、某種、某作、某相。」』是時有未破者便破，已破者不可和合，未出事便出，已出事不可滅。」佛種種
【現代漢語翻譯】 現代漢語譯本： 因為爭論的緣故，各位比丘僧團分成了兩派。那六群比丘去對其中一派說：『你們知道嗎？他們那派說：「你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。」』又回去對另一派說：『你們知道嗎？他們那派說：「你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。」』 這樣一來，原本沒有分裂的就分裂了，已經分裂的就無法和合，原本沒有發生的事情就發生了，已經發生的事情就無法平息。』 當時，有些比丘少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事心裡很不高興，用各種理由呵斥：『怎麼能叫比丘呢，竟然喜歡爭鬥，使得比丘僧團分裂成兩派，還去對一派說：「那些比丘說：『你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。』」又回去對另一派說：「你們知道嗎？那些比丘說：『你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。』」這樣一來，原本沒有分裂的就分裂了，已經分裂的就無法和合，原本沒有發生的事情就發生了，已經發生的事情就無法平息？』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，佛的尊稱）！』佛陀用各種理由呵斥：『怎麼能叫比丘呢，竟然爭鬥，使得比丘僧團分裂成兩派，還去對一派說：「那些比丘說：『你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。』」又對另一派說：「那些比丘說：『你們出家受戒有什麼用呢？你們某某名字、某某姓氏、屬於某某種族、做過某某事情、長著某某相貌。』」這樣一來，原本沒有分裂的就分裂了，已經分裂的就無法和合，原本沒有發生的事情就發生了，已經發生的事情就無法平息。』佛陀用各種理由……
【English Translation】 English version: Due to a dispute, the bhikkhus (monks) were divided into two groups. The group of six bhikkhus went to one group and said, 'Do you know? That group is saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.' Then they went back to the other group and said, 'Do you know? That group is saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.' At that time, those who were not yet divided became divided, those who were already divided could not be reconciled, things that had not yet happened came to pass, and things that had already happened could not be extinguished.' At that time, there were bhikkhus who were content with little, satisfied, and practiced dhūta (ascetic practices). Hearing this, they were displeased and rebuked them with various reasons, 'How can you be called bhikkhus, delighting in disputes and causing the bhikkhu sangha (monastic community) to be divided into two groups, going to one group and saying, 'Those bhikkhus are saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.'' And then going back to the other group and saying, 'Do you know? Those bhikkhus are saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.' At that time, those who were not yet divided became divided, those who were already divided could not be reconciled, things that had not yet happened came to pass, and things that had already happened could not be extinguished?' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, having gathered the bhikkhu sangha because of this matter, knowingly asked the group of six bhikkhus, 'Did you really do this?' They replied, 'We did, Bhagavan (Blessed One, an epithet of the Buddha)!' The Buddha rebuked them with various reasons, 'How can you be called bhikkhus, causing disputes and dividing the bhikkhu sangha into two groups, going to one group and saying, 'Those bhikkhus are saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.'' And saying to the other group, 'Those bhikkhus are saying, 'What is the use of your ordination and acceptance into the monastic order? You are so-and-so by name, so-and-so by family, of such-and-such lineage, having done such-and-such deeds, and possessing such-and-such appearance.'' At that time, those who were not yet divided became divided, those who were already divided could not be reconciled, things that had not yet happened came to pass, and things that had already happened could not be extinguished.' The Buddha, with various reasons...
因緣呵已，即說本生因緣，語諸比丘：「過去世雪山下有二獸：一名好毛師子，二名好牙虎，共為善知識，相親愛念相問訊，時閉目相舐毛。是二獸恒得軟好肉啖。去是不遠，有兩舌野干，野干作是念：『是好毛師子、好牙虎共作善知識，相親愛念相問訊，時閉目相舐毛，恒得好軟肉啖。我當至是二獸邊作第三伴。』作是念已，到虎師子所，作是言：『我與汝作第三伴，汝聽我入不？』師子、虎言：『隨意。』兩舌野干，得二獸殘肉啖故，身體肥大，肥已作是念：『是好毛師子、好牙虎，共為善知識，相親愛念相問訊，時閉目相舐毛，恒得好肉啖，或時不得必當啖我。我何不先作方便令心別離，別離已皆從我受恩。』作是念已，往語師子言：『汝知不？好牙虎有噁心于汝，作是言：「好毛師子有所食啖，皆是我力。」說是偈言：
「『「雖有好毛色， 剿疾人所畏； 好毛不勝我。」 好牙作是說。』
「好毛師子言：『云何得知？』兩舌野干答言：『好牙虎明日見汝時，閉目舐汝毛者，當知惡相。』作是語已往語虎言：『汝知不？好毛師子于汝有噁心，作是言：「好牙有所食啖，皆是我力。」說是偈言：
「『「雖有好牙色， 剿疾人所畏； 好牙不勝我。」 好毛作是說。』
【現代漢語翻譯】 現代漢語譯本： 講述了因緣之後，佛陀開始講述本生因緣，告訴眾比丘：『過去世，在雪山下有兩隻野獸：一隻名叫好毛師子（擁有美麗毛髮的獅子），另一隻名叫好牙虎（擁有鋒利牙齒的老虎）。它們互為善知識（良師益友），彼此親愛，互相問候，時常閉著眼睛互相舔舐毛髮。這兩隻野獸總是能得到柔軟的好肉吃。離它們不遠的地方，有一隻兩舌野干（喜歡搬弄是非的豺狼），這隻野干心想：『這好毛師子和好牙虎互為善知識，彼此親愛，互相問候，時常閉著眼睛互相舔舐毛髮，總是能得到好的柔軟的肉吃。我應當到這兩隻野獸那裡，成為它們的第三個夥伴。』 打定主意后，它就到了老虎和獅子那裡，對它們說：『我和你們做第三個夥伴，你們允許我加入嗎？』獅子和老虎說：『可以，隨你便。』兩舌野干因為能吃到兩隻野獸剩下的肉，身體變得肥大。肥大之後，它又心想：『這好毛師子和好牙虎互為善知識，彼此親愛，互相問候，時常閉著眼睛互相舔舐毛髮，總是能得到好肉吃，有時得不到，一定會吃我。我為什麼不先想辦法讓他們心生嫌隙，離間他們，等他們離心離德之後，都來接受我的恩惠。』 打定主意后，它就去對獅子說：『你知道嗎？好牙虎對你懷有惡意，它說：「好毛師子吃到的東西，都是靠我的力量。」它還說了這樣的偈語： 『「雖然有好毛色，是兇猛快速令人畏懼的；好毛還是勝不過我。」好牙虎是這樣說的。』 好毛師子問：『我怎麼才能知道呢？』兩舌野干回答說：『好牙虎明天見到你的時候，如果閉著眼睛舔你的毛，你就要知道它心懷惡意。』說完這些話后，它又去對老虎說：『你知道嗎？好毛師子對你懷有惡意，它說：「好牙虎吃到的東西，都是靠我的力量。」它還說了這樣的偈語： 『「雖然有好牙色，是兇猛快速令人畏懼的；好牙還是勝不過我。」好毛師子是這樣說的。』
【English Translation】 English version: Having spoken of the causes and conditions, the Buddha then spoke of the Jataka (birth story) causes and conditions, saying to the Bhikkhus (monks): 'In the past, at the foot of the Himalayas, there were two beasts: one named 'Good Fur Lion' (possessing beautiful fur), and the other named 'Good Teeth Tiger' (possessing sharp teeth). They were mutual Kalyāṇa-mittas (spiritual friends), loving each other, greeting each other, and often closing their eyes to lick each other's fur. These two beasts always obtained soft, good meat to eat. Not far from them, there was a double-tongued Jackal (a slanderous jackal). This jackal thought: 'This Good Fur Lion and Good Teeth Tiger are mutual Kalyāṇa-mittas, loving each other, greeting each other, and often closing their eyes to lick each other's fur, always obtaining good, soft meat to eat. I should go to these two beasts and become their third companion.' Having made up its mind, it went to the tiger and lion and said to them: 'I will be your third companion, will you allow me to join?' The lion and tiger said: 'Yes, as you wish.' The double-tongued jackal, because it could eat the leftover meat of the two beasts, became fat. After becoming fat, it thought: 'This Good Fur Lion and Good Teeth Tiger are mutual Kalyāṇa-mittas, loving each other, greeting each other, and often closing their eyes to lick each other's fur, always obtaining good meat to eat. If they sometimes don't get it, they will surely eat me. Why don't I first find a way to make them suspicious of each other, separate them, and after they are estranged, they will all receive my favor.' Having made up its mind, it went to the lion and said: 'Do you know? Good Teeth Tiger has malicious intentions towards you, saying: 'Whatever Good Fur Lion eats is all due to my strength.' It also said this verse: '"Although having good fur, fierce and quick, feared by people; Good fur still cannot surpass me." Good Teeth said this.' Good Fur Lion asked: 'How can I know?' The double-tongued jackal replied: 'When Good Teeth Tiger sees you tomorrow, if it closes its eyes and licks your fur, you should know it has malicious intentions.' After saying these words, it went to the tiger and said: 'Do you know? Good Fur Lion has malicious intentions towards you, saying: 'Whatever Good Teeth eats is all due to my strength.' It also said this verse: '"Although having good teeth, fierce and quick, feared by people; Good teeth still cannot surpass me." Good Fur said this.'
「『云何得知？』答言：『好毛明日見汝時，閉目舐汝毛者，當知惡相。』是二知識中，虎生畏想，是故先往師子所言：『汝於我生噁心，作如是言：「好牙有所食啖，皆是我力。」復說偈言：
「『「雖有好牙色， 剿疾人所畏； 好牙不勝我。」 汝作是說耶？』
「師子言：『誰作是語？』答言：『兩舌野干。』好毛復問言：『汝於我生噁心，作如是言：「好毛有所食啖，皆是我力。」復說偈言：
「『「雖有好毛色， 剿疾人所畏； 好毛不勝我。」 汝作是說耶？』
「虎言：『不也。』虎語師子言：『汝若有是惡語者，不得共作善知識。』好毛言：『是兩舌野干有如此言，于意云何？不喜共我住耶？』即說偈言：
「『若信是惡人， 則速別離去； 常懷其愁憂， 瞋恨不離心。 凡為善知識， 不以他語離； 不信欲除者， 常覓其方便。 若信他別離， 則為其所食； 不信兩舌者， 還共作和合。 所懷相向說， 心凈言柔軟； 應作善知識， 和合如水乳。 今此弊小蟲， 生來性自惡； 一頭而兩舌， 殺之則和合。』
「爾時虎與師子驗事實已，共捉野干破作二分。」佛言：
【現代漢語翻譯】 現代漢語譯本 『「如何得知？」』回答說：『「好毛（指虎的名字）明日見到你時，閉著眼睛舔你的毛，就應當知道那是心懷惡意。」』在這兩個朋友中，老虎對獅子產生了畏懼之心，所以先去獅子那裡說：『「你對我產生了惡意，說了這樣的話：『好牙（指獅子的名字）所吃的東西，都是我的力量。』」』又說了偈語： 『「雖然有好牙齒，能迅速咬住令人害怕的動物；好牙齒也勝不過我。」你這樣說了嗎？』 獅子說：『誰說了這樣的話？』回答說：『是兩舌野干（指挑撥離間的豺狼）。』好毛又問：『你對我產生了惡意，說了這樣的話：『好毛所吃的東西，都是我的力量。』又說了偈語： 『「雖然有好毛髮，能迅速咬住令人害怕的動物；好毛髮也勝不過我。」你這樣說了嗎？』 老虎說：『沒有。』老虎對獅子說：『如果你說了這樣惡毒的話，就不能再做我的好朋友了。』好毛說：『是兩舌野干說了這樣的話，你覺得怎麼樣？不喜歡和我住在一起了嗎？』於是說了偈語： 『如果相信這種惡人，就應該迅速分離離去；常常懷著愁苦憂慮，嗔恨不離心。凡是作為好朋友，不因為別人的話而離間；不相信挑撥離間的人，常常尋找方便來消除誤會。如果相信別人的挑撥而分離，就會被他們所吞食；不相信兩舌的人，反而能共同和合。心中所想的互相傾訴，心清凈，言語柔和；應該作為好朋友，和合得像水和乳一樣。現在這種卑鄙的小蟲，生來本性就惡劣；一個頭卻有兩條舌頭，殺了它才能和合。』 當時老虎和獅子驗證了事實之後，共同捉住野干，把它撕成兩半。』佛說：
【English Translation】 English version 『「How can it be known?」』 He replied: 『「When Good Fur (name of the tiger) sees you tomorrow and licks your fur with his eyes closed, you should know that he harbors malicious intent.」』 Among these two friends, the tiger developed a sense of fear towards the lion, so he went to the lion first and said: 『「You have developed malicious intent towards me, saying such things: 『Whatever Good Teeth (name of the lion) eats is all due to my strength.』」』 He then recited a verse: 『「Although having good teeth, quickly biting fearful creatures; Good Teeth cannot overcome me.」 Did you say this?』 The lion said: 『Who said such a thing?』 He replied: 『The two-tongued jackal (referring to a meddling jackal).』 Good Fur then asked: 『Have you developed malicious intent towards me, saying such things: 『Whatever Good Fur eats is all due to my strength.』 He then recited a verse: 『「Although having good fur, quickly biting fearful creatures; Good Fur cannot overcome me.」 Did you say this?』 The tiger said: 『No.』 The tiger said to the lion: 『If you have said such malicious words, you cannot be my good friend anymore.』 Good Fur said: 『It was the two-tongued jackal who said such things, what do you think? Do you not like to live with me anymore?』 Then he recited a verse: 『If you believe in such evil people, then quickly separate and leave; Always harboring sorrow and worry, anger never leaves the heart. Those who are good friends, do not separate because of others' words; Those who do not believe in slanderers, always seek ways to dispel misunderstandings. If you believe in others' slander and separate, you will be devoured by them; Those who do not believe in two-tongued people, can still come together in harmony. What is in your heart, tell each other, with a pure heart and gentle words; You should be good friends, harmonizing like water and milk. Now this vile little insect, is evil by nature from birth; One head but two tongues, killing it will bring harmony.』 『At that time, the tiger and the lion verified the facts, and together they caught the jackal and tore it into two pieces.』 The Buddha said:
「畜生尚以兩舌因緣故得不安樂，何況於人？」佛以是因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘兩舌者，波夜提。」
波夜提者，名燒煮覆障，若不悔過，能障礙道。
是中犯者有八種：謂種、伎、作、犯、病、相、煩惱、罵。是八事中皆用五事：如是名、如是姓、如是種、如是作、如是相。如是名者，某甲、某甲比丘名。姓者，婆蹉姓、俱磋姓、傷提羅姓、婆羅墮姓、阿支羅姓，是名姓。種者，剎利種、婆羅門種、毗舍種、首陀羅種。作者，作賣金肆、賣銀肆、客作肆、珠肆。相者，卷手、兀手、癭癖、左作、臂似鳥翅，是名相。
種者，若比丘往語剎利子比丘言：「彼說汝剎利種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
若比丘往語婆羅門子比丘言：「彼說汝婆羅門種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：
【現代漢語翻譯】 現代漢語譯本： 『畜生尚且因為兩舌（挑撥離間）的因緣而得不到安樂，更何況是人呢？』佛陀因為這個因緣呵斥之後，告訴各位比丘：『因為有十種利益的緣故，所以要和比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘犯了兩舌，就犯了波夜提（一種罪名）。』
波夜提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能夠障礙修道。
這裡所說的犯戒有八種情況：包括種族、技能、行為、犯戒、疾病、相貌、煩惱、辱罵。這八種情況都用到五種要素：如此的名字、如此的姓氏、如此的種族、如此的職業、如此的相貌。如此的名字，指的是某甲、某甲比丘的名字。姓氏，指的是婆蹉（Vatsa）姓、俱磋（Kutsa）姓、傷提羅（Shandilya）姓、婆羅墮（Bharadvaja）姓、阿支羅（Angirasa）姓，這些叫做姓氏。種族，指的是剎利（Kshatriya）種、婆羅門（Brahmana）種、毗舍（Vaishya）種、首陀羅（Shudra）種。職業，指的是做買賣金銀的店舖、做客工的店舖、做珠寶的店舖。相貌，指的是捲曲的手、殘缺的手、有癭癖、左撇子、手臂像鳥翅膀，這些叫做相貌。
種族方面，如果比丘去對剎利種的兒子比丘說：『有人說你是剎利種，還用出家受戒來做什麼？』『那個人是誰？』回答說：『名字是某某。』『某某的名字是誰？』回答說：『姓某某。』『某某的姓是誰？』回答說：『是某某種族。』『某某種族是誰？』回答說：『做某某職業。』『做某某職業的是誰？』回答說：『相貌是某某。』如果他聽懂了，就犯了突吉羅（一種輕罪）。如果沒聽懂，也犯了突吉羅。聽懂之後又去說，也犯了突吉羅。
如果比丘去對婆羅門種的兒子比丘說：『有人說你是婆羅門種，還用出家受戒來做什麼？』『那個人是誰？』回答說：『名字是某某。』『某某的名字是誰？』回答說：『姓某某。』『某某的姓是誰？』回答說：『是某某種族。』『某某種族是誰？』回答說：『做某某職業。』『做某某職業的是誰？』回答說：
【English Translation】 English version: 'Even animals do not find peace because of the cause of double-tongued speech (divisive speech), how much more so for humans?' After the Buddha rebuked them for this reason, he said to the Bhikshus (monks): 'Because of ten benefits, I establish a precept for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu engages in double-tongued speech, he commits a Pāyantika (an offense).'
Pāyantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path of cultivation.
There are eight types of offenses mentioned here: lineage, skill, action, offense, illness, appearance, affliction, and abuse. These eight matters all involve five elements: such a name, such a surname, such a lineage, such an occupation, such an appearance. Such a name refers to the name of a certain Bhikshu. Surname refers to the Vatsa surname, Kutsa surname, Shandilya surname, Bharadvaja surname, Angirasa surname; these are called surnames. Lineage refers to the Kshatriya lineage, Brahmana lineage, Vaishya lineage, Shudra lineage. Occupation refers to shops that trade in gold and silver, shops that hire laborers, and shops that trade in jewels. Appearance refers to curled hands, crippled hands, goiter, left-handedness, arms resembling bird wings; these are called appearances.
Regarding lineage, if a Bhikshu goes to a Bhikshu who is the son of a Kshatriya and says: 'Someone said that you are of the Kshatriya lineage, what is the point of leaving home and taking precepts?' 'Who is that person?' He replies: 'The name is so-and-so.' 'What is so-and-so's name?' He replies: 'The surname is so-and-so.' 'What is so-and-so's surname?' He replies: 'The lineage is so-and-so.' 'What is so-and-so's lineage?' He replies: 'The occupation is so-and-so.' 'Who is the one with that occupation?' He replies: 'The appearance is so-and-so.' If he understands, he commits a Dukkata (a minor offense). If he does not understand, he also commits a Dukkata. If he understands and then speaks about it further, he also commits a Dukkata.
If a Bhikshu goes to a Bhikshu who is the son of a Brahmana and says: 'Someone said that you are of the Brahmana lineage, what is the point of leaving home and taking precepts?' 'Who is that person?' He replies: 'The name is so-and-so.' 'What is so-and-so's name?' He replies: 'The surname is so-and-so.' 'What is so-and-so's surname?' He replies: 'The lineage is so-and-so.' 'What is so-and-so's lineage?' He replies: 'The occupation is so-and-so.' 'Who is the one with that occupation?' He replies:
「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
若比丘往語估客子比丘言：「彼說汝估客種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
又比丘往語鍛師子比丘言：「彼說汝鍛師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，得波夜提突吉羅。
又比丘往語木師子比丘言：「彼說汝木師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說者，波夜提突吉羅。
又比丘往語陶師子比丘言：「彼說汝陶師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「
【現代漢語翻譯】 現代漢語譯本 『某相。』如果他理解了，犯突吉羅（Dukkata，輕罪）。不理解，也犯突吉羅。理解之後又說出來，也犯突吉羅。
如果有比丘去對比丘估客子（商人子）說：『他說你是商人種姓，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某的姓。』『某某的姓是什麼？』回答說：『某某的種姓。』『某某的種姓是什麼？』回答說：『某某的職業。』『某某的職業是什麼？』回答說：『某某的相貌。』如果他理解了，犯突吉羅。不理解，也犯突吉羅。理解之後又說出來，也犯突吉羅。
又有比丘去對比丘鍛師子（鐵匠之子）說：『他說你是鐵匠種姓，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某的姓。』『某某的姓是什麼？』回答說：『某某的種姓。』『某某的種姓是什麼？』回答說：『某某的職業。』『某某的職業是什麼？』回答說：『某某的相貌。』如果他理解了，犯波夜提（Payantika，墮罪）。不理解，犯突吉羅。理解之後又說出來，犯波夜提和突吉羅。
又有比丘去對比丘木師子（木匠之子）說：『他說你是木匠種姓，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某的姓。』『某某的姓是什麼？』回答說：『某某的種姓。』『某某的種姓是什麼？』回答說：『某某的職業。』『某某的職業是什麼？』回答說：『某某的相貌。』如果他理解了，犯波夜提。不理解，犯突吉羅。理解之後又說出來，犯波夜提和突吉羅。
又有比丘去對比丘陶師子（陶工之子）說：『他說你是陶工種姓，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『
【English Translation】 English version 『A certain appearance.』 If he understands it, it is a Dukkata (misdeed). If he does not understand it, it is also a Dukkata. Having understood it and then speaking of it again, it is also a Dukkata.
If a Bhikkhu (monk) goes to a Bhikkhu, the son of a merchant, and says: 『He says you are of merchant lineage, what use is it to ordain and receive the precepts?』 『Who is that?』 He replies: 『Named so-and-so.』 『What is so-and-so's name?』 He replies: 『So-and-so's surname.』 『What is so-and-so's surname?』 He replies: 『So-and-so's lineage.』 『What is so-and-so's lineage?』 He replies: 『So-and-so's occupation.』 『What is so-and-so's occupation?』 He replies: 『So-and-so's appearance.』 If he understands it, it is a Dukkata. If he does not understand it, it is also a Dukkata. Having understood it and then speaking of it again, it is also a Dukkata.
Again, if a Bhikkhu goes to a Bhikkhu, the son of a blacksmith, and says: 『He says you are of blacksmith lineage, what use is it to ordain and receive the precepts?』 『Who is that?』 He replies: 『Named so-and-so.』 『What is so-and-so's name?』 He replies: 『So-and-so's surname.』 『What is so-and-so's surname?』 He replies: 『So-and-so's lineage.』 『What is so-and-so's lineage?』 He replies: 『So-and-so's occupation.』 『What is so-and-so's occupation?』 He replies: 『So-and-so's appearance.』 If he understands it, it is a Payantika (offense entailing expiation). If he does not understand it, it is a Dukkata. Having understood it and then speaking of it again, he incurs a Payantika and a Dukkata.
Again, if a Bhikkhu goes to a Bhikkhu, the son of a carpenter, and says: 『He says you are of carpenter lineage, what use is it to ordain and receive the precepts?』 『Who is that?』 He replies: 『Named so-and-so.』 『What is so-and-so's name?』 He replies: 『So-and-so's surname.』 『What is so-and-so's surname?』 He replies: 『So-and-so's lineage.』 『What is so-and-so's lineage?』 He replies: 『So-and-so's occupation.』 『What is so-and-so's occupation?』 He replies: 『So-and-so's appearance.』 If he understands it, it is a Payantika. If he does not understand it, it is a Dukkata. Having understood it and then speaking of it again, he incurs a Payantika and a Dukkata.
Again, if a Bhikkhu goes to a Bhikkhu, the son of a potter, and says: 『He says you are of potter lineage, what use is it to ordain and receive the precepts?』 『Who is that?』 He replies: 『Named so-and-so.』 『What is so-and-so's name?』 He replies: 『
某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語皮師子比丘言：「彼說汝皮師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語竹師子比丘言：「彼說汝竹師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語剃毛髮師子比丘言：「彼說汝剃毛師種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語旃陀
【現代漢語翻譯】 現代漢語譯本： 某比丘說：『某姓。』『某姓是誰？』回答說：『某種。』『某種是誰？』回答說：『某作。』『某作是誰？』回答說：『某相。』如果他理解這些話的含義，就犯了波夜提（Pāyattika，一種罪名）。如果不理解，就犯了突吉羅（Duṣkṛta，一種輕罪）。理解之後又重複說，就同時犯了波夜提和突吉羅。
又有比丘去對皮師子（Cammasīha）比丘說：『有人說你是皮匠的後代，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某。』『某名是誰？』回答說：『某姓。』『某姓是誰？』回答說：『某種。』『某種是誰？』回答說：『某作。』『某作是誰？』回答說：『某相。』如果他理解這些話的含義，就犯了波夜提。如果不理解，就犯了突吉羅。理解之後又重複說，就同時犯了波夜提和突吉羅。
又有比丘去對竹師子（Vessasīha）比丘說：『有人說你是竹匠的後代，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某。』『某名是誰？』回答說：『某姓。』『某姓是誰？』回答說：『某種。』『某種是誰？』回答說：『某作。』『某作是誰？』回答說：『某相。』如果他理解這些話的含義，就犯了波夜提。如果不理解，就犯了突吉羅。理解之後又重複說，就同時犯了波夜提和突吉羅。
又有比丘去對剃毛髮師子（Nahāpitasīha）比丘說：『有人說你是剃頭匠的後代，出家受戒有什麼用？』『那個人是誰？』回答說：『名叫某。』『某名是誰？』回答說：『某姓。』『某姓是誰？』回答說：『某種。』『某種是誰？』回答說：『某作。』『某作是誰？』回答說：『某相。』如果他理解這些話的含義，就犯了波夜提。如果不理解，就犯了突吉羅。理解之後又重複說，就同時犯了波夜提和突吉羅。
又有比丘去對旃陀（Caṇḍāla，指社會地位低下的人）
【English Translation】 English version: A certain monk said: 'A certain family name.' 'Who is that certain family name?' He replied: 'A certain lineage.' 'Who is that certain lineage?' He replied: 'A certain occupation.' 'Who is that certain occupation?' He replied: 'A certain characteristic.' If he understands the meaning of these words, he commits a Pāyattika (an offense). If he does not understand, he commits a Duṣkṛta (a minor offense). If, having understood, he repeats it, he commits both a Pāyattika and a Duṣkṛta.
Furthermore, a monk went to the monk Cammasīha (Leather-lion) and said: 'They say you are from a leatherworker's lineage, what is the use of your renunciation and ordination?' 'Who is that?' He replied: 'Named so-and-so.' 'Who is that so-and-so's name?' He replied: 'A certain family name.' 'Who is that certain family name?' He replied: 'A certain lineage.' 'Who is that certain lineage?' He replied: 'A certain occupation.' 'Who is that certain occupation?' He replied: 'A certain characteristic.' If he understands the meaning of these words, he commits a Pāyattika. If he does not understand, he commits a Duṣkṛta. If, having understood, he repeats it, he commits both a Pāyattika and a Duṣkṛta.
Furthermore, a monk went to the monk Vessasīha (Bamboo-lion) and said: 'They say you are from a bamboo worker's lineage, what is the use of your renunciation and ordination?' 'Who is that?' He replied: 'Named so-and-so.' 'Who is that so-and-so's name?' He replied: 'A certain family name.' 'Who is that certain family name?' He replied: 'A certain lineage.' 'Who is that certain lineage?' He replied: 'A certain occupation.' 'Who is that certain occupation?' He replied: 'A certain characteristic.' If he understands the meaning of these words, he commits a Pāyattika. If he does not understand, he commits a Duṣkṛta. If, having understood, he repeats it, he commits both a Pāyattika and a Duṣkṛta.
Furthermore, a monk went to the monk Nahāpitasīha (Barber-lion) and said: 'They say you are from a barber's lineage, what is the use of your renunciation and ordination?' 'Who is that?' He replied: 'Named so-and-so.' 'Who is that so-and-so's name?' He replied: 'A certain family name.' 'Who is that certain family name?' He replied: 'A certain lineage.' 'Who is that certain lineage?' He replied: 'A certain occupation.' 'Who is that certain occupation?' He replied: 'A certain characteristic.' If he understands the meaning of these words, he commits a Pāyattika. If he does not understand, he commits a Duṣkṛta. If, having understood, he repeats it, he commits both a Pāyattika and a Duṣkṛta.
Furthermore, a monk went to the Caṇḍāla (outcaste)
羅子比丘言：「彼說汝旃陀羅種，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。若不解者，突吉羅。解已更說，波夜提突吉羅。是名為種。
伎者，若比丘往語剎利子比丘言：「彼說汝剎利種，應學乘象馬車輿、捉刀楯弓箭、擲鉤擲網羅、入陣出陣，如是種種剎利伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
又比丘往語婆羅門子比丘言：「彼說汝婆羅門種，應學圍陀經亦教他學，自作天祠亦教他作，讀飲食咒、蛇咒、疾行咒、劬羅咒、乾陀羅咒，如是種種婆羅門伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
【現代漢語翻譯】 現代漢語譯本 羅子比丘說：『他們說你是旃陀羅種（Candala，賤民），還出家受戒做什麼？』 『他們是誰？』 回答說：『名叫某某。』 『某某是誰？』 回答說：『姓某某。』 『某某姓是誰？』 回答說：『是某某種姓。』 『某某種姓是誰？』 回答說：『做某某事。』 『做某某事的是誰？』 回答說：『有某某相貌。』 如果他明白這些，就犯波夜提（Payattika，一種罪名）。如果不明白，就犯突吉羅（Dukkata，一種輕罪）。明白之後又再說，就犯波夜提和突吉羅。這就是所謂的種姓。
伎者，如果有比丘去對剎利子（Ksatriya，貴族）比丘說：『他們說你是剎利種，應該學習駕馭象馬車輿、拿著刀盾弓箭、投擲鉤網羅、進入戰場和退出戰場，像這樣種種剎利的技術你應該學習，還出家受戒做什麼？』 『他們是誰？』 回答說：『名叫某某。』 『某某是誰？』 回答說：『姓某某。』 『某某姓是誰？』 回答說：『是某某種姓。』 『某某種姓是誰？』 回答說：『做某某事。』 『做某某事的是誰？』 回答說：『有某某相貌。』 如果他明白這些，就犯突吉羅。如果不明白，也犯突吉羅。明白之後又再說，也犯突吉羅。
又有比丘去對婆羅門子（Brahmana，祭司）比丘說：『他們說你是婆羅門種，應該學習吠陀經（Veda），也教別人學習，自己建造天祠，也教別人建造，誦讀飲食咒、蛇咒、疾行咒、劬羅咒、乾陀羅咒，像這樣種種婆羅門的技術你應該學習，還出家受戒做什麼？』 『他們是誰？』 回答說：『名叫某某。』 『某某是誰？』 回答說：『姓某某。』 『某某姓是誰？』 回答說：『是某某種姓。』 『某某種姓是誰？』 回答說：『做某某事。』 『做某某事的是誰？』 回答說：『有某某相貌。』 如果他明白這些，就犯突吉羅。如果不明白，也犯突吉羅。明白之後又再說，也犯突吉羅。
【English Translation】 English version The Bhikkhu Roda said: 'They say you are of the Candala (outcaste) lineage, what is the use of being ordained?' 'Who are they?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surname?' He replied: 'Of such-and-such a caste.' 'Who is of such-and-such a caste?' He replied: 'Doing such-and-such a work.' 'Who is doing such-and-such a work?' He replied: 'Having such-and-such an appearance.' If he understands this, it is a Payattika (an offense). If he does not understand, it is a Dukkata (a minor offense). If he understands and speaks again, it is a Payattika and a Dukkata. This is called caste.
Moreover, if a Bhikkhu goes to a Bhikkhu who is a son of a Ksatriya (warrior caste) and says: 'They say you are of the Ksatriya lineage, you should learn to ride elephants, horses, chariots, hold swords, shields, bows and arrows, throw hooks and nets, enter and exit battles, you should learn such various Ksatriya skills, what is the use of being ordained?' 'Who are they?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surname?' He replied: 'Of such-and-such a caste.' 'Who is of such-and-such a caste?' He replied: 'Doing such-and-such a work.' 'Who is doing such-and-such a work?' He replied: 'Having such-and-such an appearance.' If he understands this, it is a Dukkata. If he does not understand, it is also a Dukkata. If he understands and speaks again, it is also a Dukkata.
Again, if a Bhikkhu goes to a Bhikkhu who is a son of a Brahmana (priest caste) and says: 'They say you are of the Brahmana lineage, you should learn the Vedas (ancient scriptures) and also teach others to learn, build heavenly shrines yourself and also teach others to build, recite food mantras, snake mantras, swift-walking mantras, Kula mantras, Gandhara mantras, you should learn such various Brahmana skills, what is the use of being ordained?' 'Who are they?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surname?' He replied: 'Of such-and-such a caste.' 'Who is of such-and-such a caste?' He replied: 'Doing such-and-such a work.' 'Who is doing such-and-such a work?' He replied: 'Having such-and-such an appearance.' If he understands this, it is a Dukkata. If he does not understand, it is also a Dukkata. If he understands and speaks again, it is also a Dukkata.
又比丘往語估客子比丘言：「彼說汝估客種，應學算書數印相、學知金銀相絲綿繒彩，應坐金肆、銀肆、客作肆、銅肆、珠肆，如是種種估客伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
又比丘往語鍛師子比丘言：「彼說汝鍛師種，應學作釧、鉡鎖、鼎𨫼、鏵鍬、钁、斧槊、大刀、小刀、缽、鉤缽多羅、半鉤缽多羅、大揵镃、小揵镃、剃刀、針鉤、鎖鑰，如是種種鍛師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語木師子比丘言：「彼說汝木師種，應學作機關木人、瓫盂耬犁車乘輦輿，如是種種木師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：
【現代漢語翻譯】 現代漢語譯本 又一位比丘去對估客子（Gukezai，商人之子）比丘說：『有人說你是商人之後，應該學習算術、書寫、數字、印章、相術，學習辨認金銀的成色、絲綢棉布的優劣，應該坐在金銀店舖、客棧店舖、銅器店舖、珠寶店舖里。像這樣各種各樣的商人的技藝你應該學習，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名叫某某。』『某某是誰？』回答說：『姓某某。』『某某姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：『做某某事的。』『做某某事的是誰？』回答說：『有某某相貌的。』如果他明白這些話的含義，犯突吉羅（Dukjila，輕罪）。不明白這些話的含義，也犯突吉羅。明白之後又說這些話，也犯突吉羅。 又一位比丘去對鍛師子（Duanshizi，鐵匠之子）比丘說：『有人說你是鐵匠之後，應該學習製作手鐲、腳鐐、鎖、鼎、鑊、犁鏵、鍬、鋤頭、斧頭、長矛、大刀、小刀、缽、帶鉤的缽多羅（Boduoluo，梵語，一種缽）、半鉤的缽多羅、大的揵镃（Qianzi，可能指鐵錘）、小的揵镃、剃刀、針鉤、鎖鑰。像這樣各種各樣的鐵匠的技藝你應該學習，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名叫某某。』『某某是誰？』回答說：『姓某某。』『某某姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：『做某某事的。』『做某某事的是誰？』回答說：『有某某相貌的。』如果他明白這些話的含義，犯波夜提（Boyeti，墮罪）。不明白這些話的含義，犯突吉羅。明白之後又說這些話，犯波夜提和突吉羅。 又一位比丘去對木師子（Mushizi，木匠之子）比丘說：『有人說你是木匠之後，應該學習製作機關木人、盆盂、耬犁、車乘、輦輿。像這樣各種各樣的木匠的技藝你應該學習，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名叫某某。』『某某是誰？』回答說：『姓某某。』『某某姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：
【English Translation】 English version Furthermore, a Bhikshu (monk) went to a Bhikshu who was the son of a merchant (Gukezai) and said: 'They say you are of merchant lineage, you should learn arithmetic, writing, numbers, seals, physiognomy, learn to recognize the quality of gold and silver, silk and cotton fabrics, you should sit in gold and silver shops, inn shops, copper shops, jewelry shops. You should learn all kinds of merchant skills like these, what is the use of leaving home and taking precepts?' 'Who is that person?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surnamed?' He replied: 'Of such-and-such caste.' 'Who is of such-and-such caste?' He replied: 'Doing such-and-such work.' 'Who is doing such-and-such work?' He replied: 'Having such-and-such appearance.' If he understands the meaning of these words, he commits a Dukjila (minor offense). If he does not understand the meaning of these words, he also commits a Dukjila. If he understands and then speaks these words again, he also commits a Dukjila. Furthermore, a Bhikshu went to a Bhikshu who was the son of a blacksmith (Duanshizi) and said: 'They say you are of blacksmith lineage, you should learn to make bracelets, shackles, locks, cauldrons, pots, plowshares, shovels, hoes, axes, spears, large knives, small knives, bowls, Patra (Boduoluo, Sanskrit, a type of bowl) with hooks, Patra with half hooks, large hammer (Qianzi, possibly referring to a hammer), small hammer, razors, needle hooks, locks and keys. You should learn all kinds of blacksmith skills like these, what is the use of leaving home and taking precepts?' 'Who is that person?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surnamed?' He replied: 'Of such-and-such caste.' 'Who is of such-and-such caste?' He replied: 'Doing such-and-such work.' 'Who is doing such-and-such work?' He replied: 'Having such-and-such appearance.' If he understands the meaning of these words, he commits a Boyeti (major offense). If he does not understand the meaning of these words, he commits a Dukjila. If he understands and then speaks these words again, he commits a Boyeti and a Dukjila. Furthermore, a Bhikshu went to a Bhikshu who was the son of a carpenter (Mushizi) and said: 'They say you are of carpenter lineage, you should learn to make mechanical wooden figures, basins, plows, carts, carriages, and palanquins. You should learn all kinds of carpenter skills like these, what is the use of leaving home and taking precepts?' 'Who is that person?' He replied: 'Named so-and-so.' 'Who is so-and-so?' He replied: 'Surnamed so-and-so.' 'Who is so-and-so surnamed?' He replied: 'Of such-and-such caste.' 'Who is of such-and-such caste?' He replied:
「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語陶師子比丘言：「彼說汝陶師種，應學知土相取土調泥，學轉輪作瓫瓶釜蓋、缽、拘缽多羅、半拘缽多羅、大揵镃、小揵镃，如是種種陶師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語皮師子比丘言：「彼說汝皮師種，應學知皮相浸皮堅軟、割截裁縫作靴富羅革屣、學治粗皮摩刬皮鞍勒鞭䩛，如是種種皮師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語竹師子比丘言：「彼說汝竹師種，應學知竹葦相浸竹堅軟，學破學屈作扇蓋箱簞，如是種種竹師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某
名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語剃毛師子比丘言：「彼說汝剃毛師種，應學知留頂上週羅發、學剃髮剃鬚剃腋下毛、剪爪甲鑷鼻毛，如是種種剃毛師伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語旃陀羅子比丘言：「彼說汝旃陀羅種，應學斷人手足耳鼻頭、持著木上擔死人出城燒，如是種種旃陀羅伎術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為伎。
作者，若比丘往語剎利子比丘言：「彼說汝剎利種，應乘象馬車輿、捉刀楯弓箭、擲鉤網羅、入陣出陣，如是種種剎利種事
【現代漢語翻譯】 現代漢語譯本 『名字是誰？』回答說：『姓某。』『姓某是誰？』回答說：『名叫某。』『名叫某是誰？』回答說：『做某事。』『做某事是誰？』回答說：『是某種相貌的人。』如果他理解了（對方話中的惡意），犯波夜提（Payatī，一種戒律名稱）。如果不理解，犯突吉羅（突吉羅，一種輕罪）。理解之後又繼續說，犯波夜提和突吉羅。
又有比丘去對剃頭師出身的比丘說：『他們說你是剃頭師種姓，應該學習如何留頂上的周羅發（Cūlā，一種髮型）、學習剃髮、剃鬚、剃腋下毛、剪指甲、鑷鼻毛，像這樣種種剃頭師的技藝你應該學習，出家受戒有什麼用呢？』『他們是誰？』回答說：『名叫某。』『名叫某是誰？』回答說：『姓某。』『姓某是誰？』回答說：『名叫某。』『名叫某是誰？』回答說：『做某事。』『做某事是誰？』回答說：『是某種相貌的人。』如果他理解了（對方話中的惡意），犯波夜提。如果不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。
又有比丘去對旃陀羅（Caṇḍāla，印度社會中的賤民）出身的比丘說：『他們說你是旃陀羅種姓，應該學習砍斷人的手足耳鼻頭、把屍體放在木架上擡出城外燒，像這樣種種旃陀羅的技藝你應該學習，出家受戒有什麼用呢？』『他們是誰？』回答說：『名叫某。』『名叫某是誰？』回答說：『姓某。』『姓某是誰？』回答說：『名叫某。』『名叫某是誰？』回答說：『做某事。』『做某事是誰？』回答說：『是某種相貌的人。』如果他理解了（對方話中的惡意），犯波夜提。如果不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做伎（Gì，技藝）。
作者，如果有比丘去對剎利（Kṣatriya，印度種姓制度中的武士階層）出身的比丘說：『他們說你是剎利種姓，應該乘坐象、馬、車輿、拿著刀、盾、弓箭、投擲鉤、網、羅、進入戰場、退出戰場，像這樣種種剎利種姓的事情
【English Translation】 English version 『Who is the name?』 He answers: 『Surname is so-and-so.』 『Who is the surname so-and-so?』 He answers: 『The name is so-and-so.』 『Who is the name so-and-so?』 He answers: 『Does such-and-such a thing.』 『Who does such-and-such a thing?』 He answers: 『Is of such-and-such appearance.』 If he understands (the malice in the other person's words), he commits a Payatī (Payatī, a type of precept). If he does not understand, he commits a Dukkata (Dukkata, a minor offense). If he understands and continues to speak, he commits both a Payatī and a Dukkata.
Furthermore, a bhikkhu (bhikkhu, Buddhist monk) goes to a bhikkhu who is from a barber family and says: 『They say you are of the barber caste, you should learn how to keep the Cūlā (Cūlā, a type of hairstyle) on the top of your head, learn to shave hair, shave beards, shave armpit hair, cut nails, pluck nose hairs, like this, you should learn all kinds of barber skills, what is the use of leaving home and taking precepts?』 『Who are they?』 He answers: 『The name is so-and-so.』 『Who is the name so-and-so?』 He answers: 『Surname is so-and-so.』 『Who is the surname so-and-so?』 He answers: 『The name is so-and-so.』 『Who is the name so-and-so?』 He answers: 『Does such-and-such a thing.』 『Who does such-and-such a thing?』 He answers: 『Is of such-and-such appearance.』 If he understands (the malice in the other person's words), he commits a Payatī. If he does not understand, he commits a Dukkata. If he understands and continues to speak, he commits both a Payatī and a Dukkata.
Furthermore, a bhikkhu goes to a bhikkhu who is from a Caṇḍāla (Caṇḍāla, an untouchable in Indian society) family and says: 『They say you are of the Caṇḍāla caste, you should learn to cut off people's hands, feet, ears, noses, and heads, carry corpses on wooden frames out of the city to burn, like this, you should learn all kinds of Caṇḍāla skills, what is the use of leaving home and taking precepts?』 『Who are they?』 He answers: 『The name is so-and-so.』 『Who is the name so-and-so?』 He answers: 『Surname is so-and-so.』 『Who is the surname so-and-so?』 He answers: 『The name is so-and-so.』 『Who is the name so-and-so?』 He answers: 『Does such-and-such a thing.』 『Who does such-and-such a thing?』 He answers: 『Is of such-and-such appearance.』 If he understands (the malice in the other person's words), he commits a Payatī. If he does not understand, he commits a Dukkata. If he understands and continues to speak, he commits both a Payatī and a Dukkata. This is called Gì (Gì, skill).
The author, if a bhikkhu goes to a bhikkhu who is from a Kṣatriya (Kṣatriya, the warrior caste in the Indian caste system) family and says: 『They say you are of the Kṣatriya caste, you should ride elephants, horses, carriages, hold knives, shields, bows, and arrows, throw hooks, nets, and snares, enter the battlefield, and exit the battlefield, like this, all kinds of Kṣatriya caste matters
汝應作。用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
又比丘往語婆羅門子比丘言：「彼說汝婆羅門種，應讀圍陀經亦教他讀、自作天祠亦教他作，讀飲食咒、蛇咒、疾行咒、劬羅咒、乾陀羅咒，如是種種婆羅門事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。若解已更說，亦突吉羅。
又比丘往語估客子比丘言：「彼說汝估客種，應坐金肆、銀肆、客作肆、銅肆、珠肆，如是種種估客事汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，突吉羅。不解者，亦突吉羅。解已更說，亦突吉羅。
又比丘往語鍛師子比丘言：「彼說汝鍛師種，應作釧鉡鎖鼎、
【現代漢語翻譯】 現代漢語譯本： 『你應該去做那些事，為何要出家受戒呢？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某某。』『某某的姓氏是誰？』回答說：『屬於某某種姓。』『某某的種姓是誰？』回答說：『從事某某職業。』『某某的職業是什麼？』回答說：『具有某某相貌。』如果他理解了這些話，犯突吉羅（Dukkata，輕罪）。如果不理解，也犯突吉羅。理解之後又重複說，也犯突吉羅。
又一位比丘去對婆羅門（Brahman，印度教祭司）之子出身的比丘說：『他們說你是婆羅門種姓，應該誦讀《圍陀經》（Veda，古印度經典），也教別人誦讀；自己建造天祠，也教別人建造；誦讀飲食咒、蛇咒、疾行咒、劬羅咒、乾陀羅咒，像這樣種種婆羅門的事情你應該去做，為何要出家受戒呢？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某某。』『某某的姓氏是誰？』回答說：『屬於某某種姓。』『某某的種姓是誰？』回答說：『從事某某職業。』『某某的職業是什麼？』回答說：『具有某某相貌。』如果他理解了這些話，犯突吉羅。如果不理解，也犯突吉羅。如果理解之後又重複說，也犯突吉羅。
又一位比丘去對商人（估客）之子出身的比丘說：『他們說你是商人種姓，應該坐在金店、銀店、雜貨店、銅店、珠寶店裡，像這樣種種商人的事情你應該學習，為何要出家受戒呢？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某某。』『某某的姓氏是誰？』回答說：『屬於某某種姓。』『某某的種姓是誰？』回答說：『從事某某職業。』『某某的職業是什麼？』回答說：『具有某某相貌。』如果他理解了這些話，犯突吉羅。如果不理解，也犯突吉羅。理解之後又重複說，也犯突吉羅。
又一位比丘去對鐵匠（鍛師）之子出身的比丘說：『他們說你是鐵匠種姓，應該製造手鐲、腳鐲、鎖鏈、鼎……』
【English Translation】 English version: 『You should be doing those things. Why did you renounce the world and take the precepts?』 『Who is that?』 He replies, 『Named so-and-so.』 『What is so-and-so's name?』 He replies, 『Surnamed so-and-so.』 『What is so-and-so's surname?』 He replies, 『Belonging to such-and-such a caste.』 『What is such-and-such a caste?』 He replies, 『Engaged in such-and-such an occupation.』 『What is such-and-such an occupation?』 He replies, 『Having such-and-such an appearance.』 If he understands this, it is a Dukkata (minor offense). If he does not understand, it is also a Dukkata. If, having understood, he speaks further, it is also a Dukkata.
Again, a Bhikkhu (monk) goes to a Bhikkhu who is the son of a Brahman (Hindu priest) and says, 『They say you are of the Brahman caste. You should recite the Vedas (ancient Indian scriptures), and also teach others to recite them; build temples to the gods yourself, and also teach others to build them; recite food mantras, snake mantras, quick-walking mantras, Kura mantras, Gandhara mantras. You should be doing such various Brahman things. Why did you renounce the world and take the precepts?』 『Who is that?』 He replies, 『Named so-and-so.』 『What is so-and-so's name?』 He replies, 『Surnamed so-and-so.』 『What is so-and-so's surname?』 He replies, 『Belonging to such-and-such a caste.』 『What is such-and-such a caste?』 He replies, 『Engaged in such-and-such an occupation.』 『What is such-and-such an occupation?』 He replies, 『Having such-and-such an appearance.』 If he understands this, it is a Dukkata. If he does not understand, it is also a Dukkata. If, having understood, he speaks further, it is also a Dukkata.
Again, a Bhikkhu goes to a Bhikkhu who is the son of a merchant (trader) and says, 『They say you are of the merchant caste. You should sit in gold shops, silver shops, general stores, copper shops, jewelry shops. You should learn such various merchant things. Why did you renounce the world and take the precepts?』 『Who is that?』 He replies, 『Named so-and-so.』 『What is so-and-so's name?』 He replies, 『Surnamed so-and-so.』 『What is so-and-so's surname?』 He replies, 『Belonging to such-and-such a caste.』 『What is such-and-such a caste?』 He replies, 『Engaged in such-and-such an occupation.』 『What is such-and-such an occupation?』 He replies, 『Having such-and-such an appearance.』 If he understands this, it is a Dukkata. If he does not understand, it is also a Dukkata. If, having understood, he speaks further, it is also a Dukkata.
Again, a Bhikkhu goes to a Bhikkhu who is the son of a blacksmith (forger) and says, 『They say you are of the blacksmith caste. You should make bracelets, anklets, chains, pots...』
𨫼鏵鍬鑊斧槊、大刀小刀、缽、拘缽多羅、半拘缽多羅、大揵镃小揵镃、剃刀針鉤、缽鉤鎖鑰，如是種種鍛師事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語木師子比丘言：「彼說汝木師種，應作機關木人車輿耬犁，如是種種木師事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語陶師子比丘言：「彼說汝陶師種，應取土調泥、轉輪作瓫瓶甕釜蓋、缽、拘缽多羅、半拘缽多羅、大揵镃小揵镃，如是種種陶師事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜
【現代漢語翻譯】 現代漢語譯本： 『鋤頭、鐵鍬、大鍋、斧頭、長矛、大刀小刀、缽（bō，僧人使用的食器）、拘缽多羅（一種缽的名稱）、半拘缽多羅（一種缽的名稱）、大揵镃（qián zī，一種容器）小揵镃（一種容器）、剃刀針鉤、缽鉤鎖鑰，像這樣種種鐵匠的事情你應該做，還用出家受戒做什麼？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某。』『某某的姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：『是做某某工作的。』『做某某工作的是誰？』回答說：『是長著某某相貌的。』如果他理解了這些話的含義，就犯了波夜提（pō yè tí，一種戒律名稱）。如果不理解，就犯了突吉羅（tū jí luó，一種戒律名稱）。理解之後又繼續說，就犯了波夜提和突吉羅。
又有一個比丘去對木匠出身的比丘說：『他們說你是木匠種姓，應該製作機關木人、車輿、耬犁，像這樣種種木匠的事情你應該做，還用出家受戒做什麼？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某。』『某某的姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：『是做某某工作的。』『做某某工作的是誰？』回答說：『是長著某某相貌的。』如果他理解了這些話的含義，就犯了波夜提。如果不理解，就犯了突吉羅。理解之後又繼續說，就犯了波夜提和突吉羅。
又有一個比丘去對陶匠出身的比丘說：『他們說你是陶匠種姓，應該取土調泥、轉輪製作盆、瓶、甕、釜、蓋、缽、拘缽多羅、半拘缽多羅、大揵镃小揵镃，像這樣種種陶匠的事情你應該做，還用出家受戒做什麼？』『那個人是誰？』回答說：『名字叫某某。』『某某的名字是誰？』回答說：『姓某。』『某某的姓是誰？』回答說：『是某某種姓。』『某某種姓是誰？』回答說：『是做某某工作的。』『做某某工作的是誰？』回答說：『是長著某某相貌的。』如果他理解了這些話的含義，就犯了波夜提。如果不理解，就犯了突吉羅。理解之後又繼續說，就犯了波夜
【English Translation】 English version: 'Hoes, shovels, cauldrons, axes, spears, large knives, small knives, bowls (bō, a monk's eating utensil), Kubotadala (a type of bowl), half Kubotadala (a type of bowl), large Jianzi (qián zī, a type of container), small Jianzi (a type of container), razors, needles, hooks, bowl hooks, locks and keys, such various blacksmith's tasks you should do, what's the point of being ordained as a monk?' 'Who is that person?' The answer is: 'The name is so-and-so.' 'What is so-and-so's name?' The answer is: 'The surname is so-and-so.' 'What is so-and-so's surname?' The answer is: 'The caste is so-and-so.' 'Who is so-and-so's caste?' The answer is: 'The occupation is so-and-so.' 'Who is the one with the occupation of so-and-so?' The answer is: 'The appearance is so-and-so.' If he understands the meaning of these words, he commits a Pāyattika (pō yè tí, a type of precept). If he does not understand, he commits a Dukkata (tū jí luó, a type of precept). If he understands and continues to speak, he commits both a Pāyattika and a Dukkata.
Again, a Bhikkhu (monk) went to a Bhikkhu who was a carpenter and said: 'They say you are of the carpenter caste, you should make mechanical wooden figures, carts, plows, such various carpenter's tasks you should do, what's the point of being ordained as a monk?' 'Who is that person?' The answer is: 'The name is so-and-so.' 'What is so-and-so's name?' The answer is: 'The surname is so-and-so.' 'What is so-and-so's surname?' The answer is: 'The caste is so-and-so.' 'Who is so-and-so's caste?' The answer is: 'The occupation is so-and-so.' 'Who is the one with the occupation of so-and-so?' The answer is: 'The appearance is so-and-so.' If he understands the meaning of these words, he commits a Pāyattika. If he does not understand, he commits a Dukkata. If he understands and continues to speak, he commits both a Pāyattika and a Dukkata.
Again, a Bhikkhu went to a Bhikkhu who was a potter and said: 'They say you are of the potter caste, you should take soil, mix mud, turn the wheel to make pots, bottles, urns, cauldrons, lids, bowls, Kubotadala, half Kubotadala, large Jianzi, small Jianzi, such various potter's tasks you should do, what's the point of being ordained as a monk?' 'Who is that person?' The answer is: 'The name is so-and-so.' 'What is so-and-so's name?' The answer is: 'The surname is so-and-so.' 'What is so-and-so's surname?' The answer is: 'The caste is so-and-so.' 'Who is so-and-so's caste?' The answer is: 'The occupation is so-and-so.' 'Who is the one with the occupation of so-and-so?' The answer is: 'The appearance is so-and-so.' If he understands the meaning of these words, he commits a Pāyattika. If he does not understand, he commits a Dukkata. If he understands and continues to speak, he commits both a Pāyattika and a Dukkata.
提突吉羅。
又比丘往語皮師子比丘言：「彼說汝皮師種，應取皮浸治割截連縫，作靴、富羅、革屣、鞍勒、鞭䩛，如是種種皮師事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語竹師子比丘言：「彼說汝竹師種，應學破竹葦、作槊、作箭、扇蓋、箱簟，如是種種竹師事汝應學作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語剃毛師子比丘言：「彼說汝剃毛師種，應學知留頂上週羅發、學剃髮剃鬚剃腋下毛、剪爪甲鑷鼻毛，如是種種剃毛師技術汝應學，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提
【現代漢語翻譯】 現代漢語譯本 提突吉羅（Dukkata，一種輕微的罪過）。
再有比丘去對皮匠師子（Cammasīha，比丘名）比丘說：『他們說你是皮匠的種姓，應該取皮來浸泡、處理、切割、連線縫合，製作靴子、富羅（Purā，皮囊或袋子）、革屣（鞋子）、鞍勒（馬鞍）和鞭䩛（鞭子），像這樣種種皮匠的事情你應該做，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名字是某某。』『某某的名字是誰？』回答說：『姓氏是某某。』『某某的姓氏是誰？』回答說：『種姓是某某。』『某某的種姓是誰？』回答說：『職業是某某。』『某某的職業是什麼？』回答說：『相貌是某某。』如果他理解了這些話的含義，就犯波夜提（Pāyantika，一種罪過）。如果不理解，就犯突吉羅（Dukkata）。理解之後又繼續說，就犯波夜提和突吉羅。
再有比丘去對竹匠師子（Vesasīha，比丘名）比丘說：『他們說你是竹匠的種姓，應該學習劈竹子、蘆葦，製作長矛、箭、扇蓋、箱子、竹蓆，像這樣種種竹匠的事情你應該學習做，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名字是某某。』『某某的名字是誰？』回答說：『姓氏是某某。』『某某的姓氏是誰？』回答說：『種姓是某某。』『某某的種姓是誰？』回答說：『職業是某某。』『某某的職業是什麼？』回答說：『相貌是某某。』如果他理解了這些話的含義，就犯波夜提（Pāyantika）。如果不理解，就犯突吉羅（Dukkata）。理解之後又繼續說，就犯波夜提和突吉羅。
再有比丘去對剃頭匠師子（Nāpita-sīha，比丘名）比丘說：『他們說你是剃頭匠的種姓，應該學習知道保留頭頂上的周羅發（Cūḷā，一種髮型），學習剃頭髮、剃鬍須、剃腋下的毛，剪指甲、鑷鼻毛，像這樣種種剃頭匠的技術你應該學習，出家受戒有什麼用呢？』『那個人是誰？』回答說：『名字是某某。』『某某的名字是誰？』回答說：『姓氏是某某。』『某某的姓氏是誰？』回答說：『種姓是某某。』『某某的種姓是誰？』回答說：『職業是某某。』『某某的職業是什麼？』回答說：『相貌是某某。』如果他理解了這些話的含義，就犯波夜提（Pāyantika）。
【English Translation】 English version Dukkata (a minor offense).
Furthermore, if a bhikkhu (monk) goes to the bhikkhu Cammasīha (Leather-worker Lion, a bhikkhu's name) and says: 'They say you are of the leather-worker caste, you should take leather to soak, treat, cut, connect, and sew, making boots, purā (leather bags or sacks), shoes, saddles, and whips. Such various leather-worker tasks you should do. What is the use of going forth and taking ordination?' 'Who is that?' He replies: 'The name is so-and-so.' 'What is so-and-so's name?' He replies: 'The surname is so-and-so.' 'What is so-and-so's surname?' He replies: 'The caste is so-and-so.' 'What is so-and-so's caste?' He replies: 'The occupation is so-and-so.' 'What is so-and-so's occupation?' He replies: 'The appearance is so-and-so.' If he understands the meaning of these words, it is a Pāyantika (an offense). If he does not understand, it is a Dukkata. Having understood and then speaking again, it is a Pāyantika and a Dukkata.
Furthermore, if a bhikkhu goes to the bhikkhu Vesasīha (Bamboo-worker Lion, a bhikkhu's name) and says: 'They say you are of the bamboo-worker caste, you should learn to split bamboo and reeds, making spears, arrows, fan covers, boxes, and mats. Such various bamboo-worker tasks you should learn to do. What is the use of going forth and taking ordination?' 'Who is that?' He replies: 'The name is so-and-so.' 'What is so-and-so's name?' He replies: 'The surname is so-and-so.' 'What is so-and-so's surname?' He replies: 'The caste is so-and-so.' 'What is so-and-so's caste?' He replies: 'The occupation is so-and-so.' 'What is so-and-so's occupation?' He replies: 'The appearance is so-and-so.' If he understands the meaning of these words, it is a Pāyantika. If he does not understand, it is a Dukkata. Having understood and then speaking again, it is a Pāyantika and a Dukkata.
Furthermore, if a bhikkhu goes to the bhikkhu Nāpita-sīha (Barber Lion, a bhikkhu's name) and says: 'They say you are of the barber caste, you should learn to know how to keep the cūḷā (topknot, a hairstyle) on the crown of the head, learn to shave hair, shave beards, shave underarm hair, cut nails, and pluck nose hairs. Such various barber skills you should learn. What is the use of going forth and taking ordination?' 'Who is that?' He replies: 'The name is so-and-so.' 'What is so-and-so's name?' He replies: 'The surname is so-and-so.' 'What is so-and-so's surname?' He replies: 'The caste is so-and-so.' 'What is so-and-so's caste?' He replies: 'The occupation is so-and-so.' 'What is so-and-so's occupation?' He replies: 'The appearance is so-and-so.' If he understands the meaning of these words, it is a Pāyantika.
。不解者，突吉羅。解已更說，波夜提突吉羅。
又比丘往語旃陀羅子比丘言：「彼說汝旃陀羅種，應作斷人手足耳鼻頭、持著木上擔死人出燒，如是種種旃陀羅事汝應作，用出家受戒為？」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為作。
犯者，若比丘往語余比丘言：「彼說汝犯罪人，用出家受戒為？汝犯僧伽婆尸沙、汝犯波夜提、汝犯波羅提提舍尼、汝犯突吉羅。」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為犯。
病者，若比丘往語余比丘言：「彼說汝惡病人，用出家受戒為？汝癩病、癰病、干病、痟病、鬼病。」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。
【現代漢語翻譯】 現代漢語譯本： 不理解的人，犯突吉羅（Dukkata，一種輕罪）。理解之後又繼續說，犯波夜提（Payattika，一種較重的罪）和突吉羅。
再者，如果有比丘去對旃陀羅（Candala，印度種姓制度中最低等級的人）之子比丘說：『那個人說你是旃陀羅種姓，你應該做砍斷人手腳耳鼻頭、把死人放在木頭上擡出去燒掉等等各種旃陀羅的事情，你出家受戒做什麼？』『那個人是誰？』回答說：『名叫某某。』『某某的名字是誰？』回答說：『某某的姓。』『某某的姓是誰？』回答說：『某某的種姓。』『某某的種姓是誰？』回答說：『某某的職業。』『某某的職業是誰？』回答說：『某某的相貌。』如果對方理解了，就犯波夜提。不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做『作』。
犯戒者，如果有比丘去對其他比丘說：『那個人說你是犯罪的人，你出家受戒做什麼？你犯了僧伽婆尸沙（Sanghavasesa，一種僅次於波羅夷的重罪）、你犯了波夜提、你犯了波羅提提舍尼（Patidesaniya，一種需要懺悔的罪）、你犯了突吉羅。』『那個人是誰？』回答說：『名叫某某。』『某某的名字是誰？』回答說：『某某的姓。』『某某的姓是誰？』回答說：『某某的種姓。』『某某的種姓是誰？』回答說：『某某的職業。』『某某的職業是誰？』回答說：『某某的相貌。』如果對方理解了，就犯波夜提。不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做『犯』。
病人，如果有比丘去對其他比丘說：『那個人說你是惡病人，你出家受戒做什麼？你有癩病、癰病、干病、痟病、鬼病。』『那個人是誰？』回答說：『名叫某某。』『某某的名字是誰？』回答說：『某某的姓。』『某某的姓是誰？』回答說：『某某的種姓。』『某某的種姓是誰？』回答說：『某某的職業。』『某某的職業是誰？』回答說：『某某的相貌。』如果對方理解了，就犯波夜提。
【English Translation】 English version: If one does not understand, it is a Dukkata (a minor offense). If, having understood, one speaks further, it is a Payattika (a more serious offense) and a Dukkata.
Furthermore, if a Bhikkhu (monk) goes and says to a Bhikkhu who is the son of a Candala (a person from the lowest caste in the Indian caste system): 'That person said you are of Candala lineage, you should be doing things like cutting off people's hands, feet, ears, noses, and heads, carrying corpses on wooden platforms to be burned, all sorts of Candala things, what are you doing ordaining and taking precepts?' 'Who is that?' He replies: 'Named so-and-so.' 'Who is so-and-so's name?' He replies: 'So-and-so's surname.' 'Who is so-and-so's surname?' He replies: 'So-and-so's caste.' 'Who is so-and-so's caste?' He replies: 'So-and-so's occupation.' 'Who is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If that person understands, it is a Payattika. If one does not understand, it is a Dukkata. If, having understood, one speaks further, it is a Payattika and a Dukkata. This is called 'making'.
Offender, if a Bhikkhu goes and says to another Bhikkhu: 'That person said you are a criminal, what are you doing ordaining and taking precepts? You have committed a Sanghavasesa (an offense second only to Parajika), you have committed a Payattika, you have committed a Patidesaniya (an offense requiring confession), you have committed a Dukkata.' 'Who is that?' He replies: 'Named so-and-so.' 'Who is so-and-so's name?' He replies: 'So-and-so's surname.' 'Who is so-and-so's surname?' He replies: 'So-and-so's caste.' 'Who is so-and-so's caste?' He replies: 'So-and-so's occupation.' 'Who is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If that person understands, it is a Payattika. If one does not understand, it is a Dukkata. If, having understood, one speaks further, it is a Payattika and a Dukkata. This is called 'offending'.
Sick person, if a Bhikkhu goes and says to another Bhikkhu: 'That person said you are a sick person, what are you doing ordaining and taking precepts? You have leprosy, boils, dry disease, consumption, spirit possession.' 'Who is that?' He replies: 'Named so-and-so.' 'Who is so-and-so's name?' He replies: 'So-and-so's surname.' 'Who is so-and-so's surname?' He replies: 'So-and-so's caste.' 'Who is so-and-so's caste?' He replies: 'So-and-so's occupation.' 'Who is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If that person understands, it is a Payattika.
不解者，突吉羅。解已更說，波夜提突吉羅。是名為病。
相者，若比丘往語余比丘言：「彼說汝惡相人，用出家受戒為？汝卷手、兀手、癭癖、左作、臂似鳥翅。」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為相。
煩惱者，若比丘往語余比丘言：「彼說汝重煩惱人，用出家受戒為？汝多欲、多瞋、多癡、喜憂惱。」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為煩惱。
罵者，若比丘往語余比丘言：「彼說汝喜罵人，用出家受戒為？汝以二種罵罵他，白衣罵、出家罵。」「彼是誰耶？」答曰：「名某。」「某名是誰？」答曰：「某姓。」「某姓是誰？」答曰：「某種。」「某種是誰？」答曰：「某作。」「某作是誰？」答曰：「某相。」若彼解者，波夜提。不解者，突吉羅。解已更說，波夜提突吉羅。是名為
【現代漢語翻譯】 現代漢語譯本： 不理解的人，犯突吉羅（Dukkata，一種輕罪）。理解之後又繼續說，犯波夜提（Payantika，一種罪名）和突吉羅。這叫做病。
說人相貌，如果比丘去對其他比丘說：『某人說你長得醜陋，出家受戒有什麼用？你卷手、兀手、有癭癖、左撇子、手臂像鳥翅。』『那人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某姓。』『某某姓是什麼？』回答說：『某某種。』『某某種是什麼？』回答說：『某某職業。』『某某職業是什麼？』回答說：『某某相貌。』如果他理解了，犯波夜提。不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做說人相貌。
說人煩惱，如果比丘去對其他比丘說：『某人說你煩惱很重，出家受戒有什麼用？你貪慾多、嗔恨多、愚癡多、喜歡憂愁煩惱。』『那人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某姓。』『某某姓是什麼？』回答說：『某某種。』『某某種是什麼？』回答說：『某某職業。』『某某職業是什麼？』回答說：『某某相貌。』如果他理解了，犯波夜提。不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做說人煩惱。
罵人，如果比丘去對其他比丘說：『某人說你喜歡罵人，出家受戒有什麼用？你用兩種罵法罵他，用在家人的罵法和出家人的罵法。』『那人是誰？』回答說：『名叫某某。』『某某的名字是什麼？』回答說：『某某姓。』『某某姓是什麼？』回答說：『某某種。』『某某種是什麼？』回答說：『某某職業。』『某某職業是什麼？』回答說：『某某相貌。』如果他理解了，犯波夜提。不理解，犯突吉羅。理解之後又繼續說，犯波夜提和突吉羅。這叫做罵人。
【English Translation】 English version: For one who does not understand, it is a Dukkata (a minor offense). If, having understood, one speaks further, it is a Payantika (an offense) and a Dukkata. This is called a disease.
Regarding appearance, if a Bhikkhu (monk) goes and says to another Bhikkhu: 'So-and-so says you are ugly, what is the use of being ordained? You have curled hands, maimed hands, goiters, are left-handed, and your arms are like bird wings.' 'Who is that?' He replies: 'Named so-and-so.' 'What is so-and-so's name?' He replies: 'So-and-so's surname.' 'What is so-and-so's surname?' He replies: 'So-and-so's lineage.' 'What is so-and-so's lineage?' He replies: 'So-and-so's occupation.' 'What is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If he understands this, it is a Payantika. If he does not understand, it is a Dukkata. If, having understood, one speaks further, it is a Payantika and a Dukkata. This is called appearance.
Regarding defilements, if a Bhikkhu goes and says to another Bhikkhu: 'So-and-so says you are heavily defiled, what is the use of being ordained? You are full of desire, full of anger, full of delusion, and fond of sorrow and vexation.' 'Who is that?' He replies: 'Named so-and-so.' 'What is so-and-so's name?' He replies: 'So-and-so's surname.' 'What is so-and-so's surname?' He replies: 'So-and-so's lineage.' 'What is so-and-so's lineage?' He replies: 'So-and-so's occupation.' 'What is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If he understands this, it is a Payantika. If he does not understand, it is a Dukkata. If, having understood, one speaks further, it is a Payantika and a Dukkata. This is called defilements.
Regarding abuse, if a Bhikkhu goes and says to another Bhikkhu: 'So-and-so says you like to abuse people, what is the use of being ordained? You abuse him with two kinds of abuse, the abuse of a layman and the abuse of a monk.' 'Who is that?' He replies: 'Named so-and-so.' 'What is so-and-so's name?' He replies: 'So-and-so's surname.' 'What is so-and-so's surname?' He replies: 'So-and-so's lineage.' 'What is so-and-so's lineage?' He replies: 'So-and-so's occupation.' 'What is so-and-so's occupation?' He replies: 'So-and-so's appearance.' If he understands this, it is a Payantika. If he does not understand, it is a Dukkata. If, having understood, one speaks further, it is a Payantika and a Dukkata. This is called abuse.
罵。
若比丘以是八種語余比丘，別離心故，波夜提、突吉羅。異是八種。若以餘事別離比丘者，突吉羅。除比丘，若以八種別離餘人者，突吉羅。(三事竟)
佛在王舍城。爾時六群比丘，喜斗諍相言相罵。是六群比丘，共余比丘斗諍相言相罵，僧如法斷諍竟。六群比丘知如法斷已，還更發起作是言：「諸長老！是事非作惡作，應更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」是中有未破比丘便破，已破者不可和合，未諍者便諍，已諍者不可滅。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責六群比丘言：「云何名比丘，僧如法斷諍竟，還更發起，作是言：『諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。』是中有未破比丘便破，已破者不可和合，未諍者便諍，已諍者不可滅？」種種呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，僧如法斷諍竟，還更發起，作是言：『諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。』中有未破比丘便破，已破者不可和合，未諍者便諍，已諍者不可滅？」佛種種呵已，
{ "translations": [ "現代漢語譯本：", "若有比丘用這八種話語辱罵其他比丘，出於離間之心，犯波夜提罪和突吉羅罪。如果不是這八種話語，而是用其他事情來離間比丘，則犯突吉羅罪。如果不是對比丘，而是用這八種話語離間其他人，則犯突吉羅罪。（三種情況完畢）", "", "佛陀在王舍城（Rājagṛha）的時候，六群比丘（Chabbaggiya）喜歡爭鬥，互相辱罵。這六群比丘與其他比丘爭鬥，互相辱罵，僧團如法地裁決了爭端之後，六群比丘明知已經如法裁決，卻又重新發起爭端，說：『各位長老！這件事沒做好的應該重做；沒裁決好的應該重裁決；沒停止的應該停止；沒平息的應該平息。』結果導致有些未破和合的比丘因此破裂，已破裂的無法和合，未爭端的開始爭端，已爭端的無法平息。有些少欲知足、奉行頭陀行的比丘聽到這件事，心中不悅，用各種理由呵斥六群比丘說：『怎麼能叫比丘呢？僧團如法裁決爭端之後，你們竟然還重新發起，說：「各位長老！這件事沒做好的應該重做；沒裁決好的應該重裁決；沒停止的應該停止；沒平息的應該平息。」結果導致有些未破和合的比丘因此破裂，已破裂的無法和合，未爭端的開始爭端，已爭端的無法平息？』他們用各種方式呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知此事卻還是問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種理由呵斥六群比丘：『怎麼能叫比丘呢？僧團如法裁決爭端之後，你們竟然還重新發起，說：「各位長老！這件事沒做好的應該重做；沒裁決好的應該重裁決；沒停止的應該停止；沒平息的應該平息。」結果導致有些未破和合的比丘因此破裂，已破裂的無法和合，未爭端的開始爭端，已爭端的無法平息？』佛陀用各種方式呵斥之後，" ], "english_translations": [ "English version:", "If a Bhikkhu (monk) uses these eight kinds of speech to scold another Bhikkhu, with the intention of causing separation, it is a Pāyattika (an offense requiring confession) and a Dukkaṭa (minor offense). If it is not these eight kinds of speech, but other matters are used to cause separation among Bhikkhus, it is a Dukkaṭa. If it is not towards a Bhikkhu, but these eight kinds of speech are used to cause separation among other people, it is a Dukkaṭa. (The three cases are complete)", "", "The Buddha was in Rājagṛha (王舍城). At that time, the Chabbaggiya (六群比丘) Bhikkhus liked to quarrel and scold each other. These Chabbaggiya Bhikkhus quarreled and scolded each other with other Bhikkhus, and the Sangha (monastic community) had lawfully settled the dispute. The Chabbaggiya Bhikkhus, knowing that it had been lawfully settled, still re-initiated the dispute, saying: 'Venerable elders! This matter that was not done well should be done again; what was not judged well should be judged again; what was not stopped should be stopped; what was not extinguished should be extinguished.' As a result, some Bhikkhus who were not yet divided became divided, those who were already divided could not be reconciled, those who had not yet quarreled began to quarrel, and those who had already quarreled could not be extinguished. Some Bhikkhus who were of few desires, content, and practicing Dhuta (ascetic practices), hearing this matter, were displeased and rebuked the Chabbaggiya Bhikkhus with various reasons, saying: 'How can you be called Bhikkhus? After the Sangha lawfully settled the dispute, you still re-initiated it, saying: \"Venerable elders! This matter that was not done well should be done again; what was not judged well should be judged again; what was not stopped should be stopped; what was not extinguished should be extinguished.\" As a result, some Bhikkhus who were not yet divided became divided, those who were already divided could not be reconciled, those who had not yet quarreled began to quarrel, and those who had already quarreled could not be extinguished?' After rebuking them in various ways, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and knowing the matter, still asked the Chabbaggiya Bhikkhus: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked the Chabbaggiya Bhikkhus with various reasons, saying: 'How can you be called Bhikkhus? After the Sangha lawfully settled the dispute, you still re-initiated it, saying: \"Venerable elders! This matter that was not done well should be done again; what was not judged well should be judged again; what was not stopped should be stopped; what was not extinguished should be extinguished.\" As a result, some Bhikkhus who were not yet divided became divided, those who were already divided could not be reconciled, those who had not yet quarreled began to quarrel, and those who had already quarreled could not be extinguished?' After the Buddha rebuked them in various ways," "" ] }
語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘僧如法斷諍竟，還更發起者，波夜提。」
如法斷者，如法、如律、如比尼、如佛教說。
諍者有四種：相言諍、無事諍、犯罪諍、常所行諍。
還更發起者，作如是言：「諸長老！是事非作惡作，應更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」
是人有五種：一者舊人，二者客人，三者受欲人，四者說羯磨人，五者見羯磨人。
波夜提者，名煮燒覆障，若不悔過，能障閡道。
是中犯者，若舊比丘，于相言諍中相言諍想，如法滅已如法滅想，還更發起，作如是言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅更滅。」波夜提。
相言諍中，無根諍想、犯罪諍想、常所行諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
若舊比丘無事諍中無事諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，應更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
無事諍中，犯罪諍想、常所行諍想、相言諍想，如法滅已如法滅想，
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘：『因為有十種利益，所以要為各位比丘制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘僧團已經如法地斷除了爭端，之後又重新發起爭端，就犯了波夜提（Pāyattika，一種罪名）。』
這裡所說的『如法斷除』，是指依照佛法（Dharma）、戒律（Vinaya）、以及佛陀的教導來進行判決。
爭端有四種：互相辯論的爭端（相言諍）、無事生非的爭端（無事諍）、涉及犯罪的爭端（犯罪諍）、以及日常行為引起的爭端（常所行諍）。
『還更發起者』，是指有人這樣說：『各位長老！這件事不是如法制作，應該重新制作；不是如法判決，應該重新判決；不是如法停止，應該重新停止；不是如法平息，應該重新平息。』
這些人有五種身份：一是原住民（舊人），二是客人（客人），三是隨順慾望的人（受欲人），四是宣告羯磨（Kamma，僧團議事）的人，五是見證羯磨的人。
『波夜提』的意思是煮燒覆蓋障礙，如果不懺悔，就能障礙修道的程序。
關於觸犯這條戒律的情況：如果一位原住民比丘，在互相辯論的爭端中，認為是互相辯論的爭端，並且認為已經如法平息，之後又重新發起爭端，說：『各位長老！這件事不是如法制作，應該重新制作；不是如法判決，應該重新判決；不是如法停止，應該重新停止；不是如法平息，應該重新平息。』就犯了波夜提。
在互相辯論的爭端中，認為是無根據的爭端、涉及犯罪的爭端、日常行為引起的爭端，並且認為已經如法平息，之後又重新發起爭端，說：『各位長老！這件事不是如法制作，應該重新制作；不是如法判決，應該重新判決；不是如法停止，應該重新停止；不是如法平息，應該重新平息。』就犯了波夜提。
如果一位原住民比丘，在無事生非的爭端中，認為是無事生非的爭端，並且認為已經如法平息，之後又重新發起爭端，說：『各位長老！這件事不是如法制作，應該重新制作；不是如法判決，應該重新判決；不是如法停止，應該重新停止；不是如法平息，應該重新平息。』就犯了波夜提。
在無事生非的爭端中，認為是涉及犯罪的爭端、日常行為引起的爭端、互相辯論的爭端，並且認為已經如法平息，
【English Translation】 English version The Buddha addressed the monks, saying: 'I establish this precept for the monks for ten benefits. From now on, this precept should be recited as follows: If a monk, after a Sangha has lawfully settled a dispute, revives it, he commits a Pāyattika (an offense).'
'Lawfully settled' means settled according to the Dharma (law), according to the Vinaya (discipline), according to the rules, according to the Buddha's teachings.
There are four kinds of disputes: disputes of speech (相言諍), disputes about nothing (無事諍), disputes about offenses (犯罪諍), and disputes about habitual conduct (常所行諍).
'Revives it' means saying: 'Venerable elders! This matter was not done well, it should be done again; it was not judged well, it should be judged again; it was not stopped well, it should be stopped again; it was not extinguished well, it should be extinguished again.'
There are five kinds of people involved: first, a resident (舊人); second, a guest (客人); third, one who indulges in desires (受欲人); fourth, one who announces the Kamma (羯磨, a formal act of the Sangha); fifth, one who witnesses the Kamma.
'Pāyattika' means 'that which cooks, covers, and obstructs'; if not repented, it can obstruct the path.
Regarding offenses in this matter: If a resident monk, thinking it is a dispute of speech in a dispute of speech, and thinking it has been lawfully settled, revives it, saying: 'Venerable elders! This matter was not done well, it should be done again; it was not judged well, it should be judged again; it was not stopped well, it should be stopped again; it was not extinguished well, it should be extinguished again,' he commits a Pāyattika.
Thinking it is a groundless dispute, a dispute about offenses, or a dispute about habitual conduct in a dispute of speech, and thinking it has been lawfully settled, revives it, saying: 'Venerable elders! This matter was not done well, it should be done again; it was not judged well, it should be judged again; it was not stopped well, it should be stopped again; it was not extinguished well, it should be extinguished again,' he commits a Pāyattika.
If a resident monk, thinking it is a dispute about nothing in a dispute about nothing, and thinking it has been lawfully settled, revives it, saying: 'Venerable elders! This matter was not done well, it should be done again; it was not judged well, it should be judged again; it was not stopped well, it should be stopped again; it was not extinguished well, it should be extinguished again,' he commits a Pāyattika.
Thinking it is a dispute about offenses, a dispute about habitual conduct, or a dispute of speech in a dispute about nothing, and thinking it has been lawfully settled,
還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
舊比丘犯罪諍中犯罪諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
犯罪諍中，常所行諍想、相言諍想、無事諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
舊比丘常所行諍中常所行諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。
常所行諍中，相言諍想、無事諍想、犯罪諍想，如法滅已如法滅想，還更發起言：「諸長老！是事非作惡作，更作；非斷惡斷，更斷；非停惡停，更停；非滅惡滅，更滅。」波夜提。客比丘、受欲比丘、作羯磨比丘、見羯磨比丘亦如是。
若比丘如法滅諍中如法滅想，還更發起，波夜提。如法滅諍中不如法滅想，還更發起，波夜提。如法滅諍中生疑，還更發起，波夜提。不如法滅諍中如法滅想，還更發起，突吉羅。不如法滅諍中生疑，還更發起，突吉羅。不如法滅諍
【現代漢語翻譯】 現代漢語譯本： 他還進一步發起言論：『諸位長老！這件事不是應該做的惡事，卻（還要）做；不是應該斷除的惡事，卻（還要）斷除；不是應該停止的惡事，卻（還要）停止；不是應該滅除的惡事，卻（還要）滅除。』犯波夜提（Pāyattika，一種戒律名稱）。 舊比丘（Bhikkhu，佛教僧侶）在犯罪爭端中，認為這是犯罪爭端，（爭端）已經如法平息后，仍然認為已經如法平息，還進一步發起言論：『諸位長老！這件事不是應該做的惡事，卻（還要）做；不是應該斷除的惡事，卻（還要）斷除；不是應該停止的惡事，卻（還要）停止；不是應該滅除的惡事，卻（還要）滅除。』犯波夜提。 在犯罪爭端中，認為是常有的爭端、互相指責的爭端、無事生非的爭端，（爭端）已經如法平息后，仍然認為已經如法平息，還進一步發起言論：『諸位長老！這件事不是應該做的惡事，卻（還要）做；不是應該斷除的惡事，卻（還要）斷除；不是應該停止的惡事，卻（還要）停止；不是應該滅除的惡事，卻（還要）滅除。』犯波夜提。 舊比丘在常有的爭端中，認為是常有的爭端，（爭端）已經如法平息后，仍然認為已經如法平息，還進一步發起言論：『諸位長老！這件事不是應該做的惡事，卻（還要）做；不是應該斷除的惡事，卻（還要）斷除；不是應該停止的惡事，卻（還要）停止；不是應該滅除的惡事，卻（還要）滅除。』犯波夜提。 在常有的爭端中，認為是互相指責的爭端、無事生非的爭端、犯罪的爭端，（爭端）已經如法平息后，仍然認為已經如法平息，還進一步發起言論：『諸位長老！這件事不是應該做的惡事，卻（還要）做；不是應該斷除的惡事，卻（還要）斷除；不是應該停止的惡事，卻（還要）停止；不是應該滅除的惡事，卻（還要）滅除。』犯波夜提。客比丘（新來的比丘）、受欲比丘（接受供養的比丘）、作羯磨比丘（執行僧團事務的比丘）、見羯磨比丘（見證僧團事務的比丘）也如此。 如果比丘在如法平息的爭端中，認為這是如法平息的爭端，還進一步發起（爭端），犯波夜提。在如法平息的爭端中，認為這是不如法平息的爭端，還進一步發起（爭端），犯波夜提。在如法平息的爭端中產生懷疑，還進一步發起（爭端），犯波夜提。在不如法平息的爭端中，認為這是如法平息的爭端，還進一步發起（爭端），犯突吉羅（Dukkata，一種較輕的罪）。在不如法平息的爭端中產生懷疑，還進一步發起（爭端），犯突吉羅。在不如法平息的爭端中……
【English Translation】 English version: Furthermore, he initiates speech, saying: 'Venerable elders! This matter is not to be done as evil, yet it is done; not to be abandoned as evil, yet it is abandoned; not to be stopped as evil, yet it is stopped; not to be extinguished as evil, yet it is extinguished.' Pāyattika (A type of monastic rule). A former Bhikkhu (Buddhist monk), in a dispute about an offense, perceiving it as a dispute about an offense, and after it has been lawfully settled, still perceiving it as lawfully settled, further initiates speech, saying: 'Venerable elders! This matter is not to be done as evil, yet it is done; not to be abandoned as evil, yet it is abandoned; not to be stopped as evil, yet it is stopped; not to be extinguished as evil, yet it is extinguished.' Pāyattika. In a dispute about an offense, perceiving it as a habitual dispute, a dispute of mutual accusation, a dispute about nothing, and after it has been lawfully settled, still perceiving it as lawfully settled, further initiates speech, saying: 'Venerable elders! This matter is not to be done as evil, yet it is done; not to be abandoned as evil, yet it is abandoned; not to be stopped as evil, yet it is stopped; not to be extinguished as evil, yet it is extinguished.' Pāyattika. A former Bhikkhu, in a habitual dispute, perceiving it as a habitual dispute, and after it has been lawfully settled, still perceiving it as lawfully settled, further initiates speech, saying: 'Venerable elders! This matter is not to be done as evil, yet it is done; not to be abandoned as evil, yet it is abandoned; not to be stopped as evil, yet it is stopped; not to be extinguished as evil, yet it is extinguished.' Pāyattika. In a habitual dispute, perceiving it as a dispute of mutual accusation, a dispute about nothing, a dispute about an offense, and after it has been lawfully settled, still perceiving it as lawfully settled, further initiates speech, saying: 'Venerable elders! This matter is not to be done as evil, yet it is done; not to be abandoned as evil, yet it is abandoned; not to be stopped as evil, yet it is stopped; not to be extinguished as evil, yet it is extinguished.' Pāyattika. So also with a visiting Bhikkhu (newly arrived monk), a Bhikkhu receiving requisites, a Bhikkhu performing Kamma (monastic procedures), and a Bhikkhu witnessing Kamma. If a Bhikkhu, in a dispute lawfully settled, perceives it as lawfully settled, and further initiates (the dispute), Pāyattika. In a dispute lawfully settled, perceiving it as unlawfully settled, and further initiates (the dispute), Pāyattika. In a dispute lawfully settled, having doubt, and further initiates (the dispute), Pāyattika. In a dispute unlawfully settled, perceiving it as lawfully settled, and further initiates (the dispute), Dukkata (A minor offense). In a dispute unlawfully settled, having doubt, and further initiates (the dispute), Dukkata. In a dispute unlawfully settled...
中不如法滅想，還更發起，不犯。(四事竟)
佛在舍衛國。爾時迦留陀夷，中前著衣持缽入舍衛城乞食，食已還至自房，收衣缽持戶鉤在門間立，作是念：「若有女人來此看者，我當示諸房舍。」爾時多有女人來入寺看，迦留陀夷遙見女人來，作是言：「諸姊妹來，我當示諸房舍處。」以是因緣故，諸女人集，說兩可羞事。以他母事向女說言：「汝母隱處有如是如是相。」爾時女作是念：「如是比丘所說，必當與我母通。」又以女事向母說：「汝女隱處有如是如是相。」母作是念：「如是比丘所說，必當與我女通。」又以子婦事向姑說：「汝子婦隱處有如是如是相。」姑作是念：「如是比丘所說，必當與我子婦通。」又以姑事向子婦說：「汝姑隱處有如是如是相。」子婦作是念：「如是比丘所說，必當與我姑通。」迦留陀夷作是語時，為他身自身作疑，是諸婦女展轉相疑。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，女人前說兩可羞事？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，女人前說兩可羞事？」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是
【現代漢語翻譯】 現代漢語譯本： 如果（比丘）在中午之後不如法地想要滅除（性）慾念，反而更加發起（性慾），這不構成犯戒。（四事完畢）
佛陀在舍衛國（Śrāvastī）(印度古國憍薩羅的首都)的時候。當時，迦留陀夷（Kāludāyin）(佛陀的十大弟子之一)在中午之前穿好衣服，拿著缽進入舍衛城乞食，吃完飯後回到自己的房間，收好衣缽，拿著門閂站在門口，心中想：『如果有女人來這裡觀看，我就向她們展示這些房舍。』當時有很多女人來到寺院觀看，迦留陀夷遠遠地看見女人來了，就說：『各位姐妹們，來吧，我來向你們展示這些房舍。』因為這個緣故，很多女人聚集在一起，說一些令人羞恥的事情。他用別人的母親的事情向女兒說：『你母親的隱秘之處有這樣這樣的特徵。』當時女兒心中想：『這位比丘所說的，一定與我母親有染。』又用女兒的事情向母親說：『你女兒的隱秘之處有這樣這樣的特徵。』母親心中想：『這位比丘所說的，一定與我女兒有染。』又用兒媳的事情向婆婆說：『你兒媳的隱秘之處有這樣這樣的特徵。』婆婆心中想：『這位比丘所說的，一定與我兒媳有染。』又用婆婆的事情向兒媳說：『你婆婆的隱秘之處有這樣這樣的特徵。』兒媳心中想：『這位比丘所說的，一定與我婆婆有染。』迦留陀夷說這些話的時候，使他人和自身都產生了懷疑，這些婦女們互相猜疑。其中有少欲知足、奉行頭陀行（dhūta）(一種苦行)的比丘，聽到這件事心中不悅，用各種理由呵斥：『怎麼能叫比丘，在女人面前說令人羞恥的事情？』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥：『怎麼能叫比丘，在女人面前說令人羞恥的事情？』佛陀用各種理由呵斥之後，告訴各位比丘：『因為這十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣……』
【English Translation】 English version: If a (bhikṣu) after midday, improperly wishes to extinguish (sexual) thoughts, but instead arouses (sexual desire) even more, this does not constitute an offense. (The four matters are concluded.)
The Buddha was in Śrāvastī (the capital of the ancient Indian kingdom of Kosala). At that time, Kāludāyin (one of the Buddha's ten great disciples), before midday, put on his robes, took his bowl, and entered the city of Śrāvastī to beg for food. After eating, he returned to his room, put away his robes and bowl, and stood at the door with the door latch in his hand, thinking: 'If any women come here to look, I will show them these rooms.' At that time, many women came to the monastery to look. Kāludāyin saw the women coming from afar and said: 'Sisters, come, I will show you these rooms.' Because of this, many women gathered together and spoke of shameful matters. He used the affairs of other people's mothers to say to the daughters: 'Your mother's secret place has such and such characteristics.' At that time, the daughters thought: 'What this bhikṣu is saying must mean he is having an affair with my mother.' He also used the affairs of the daughters to say to the mothers: 'Your daughter's secret place has such and such characteristics.' The mothers thought: 'What this bhikṣu is saying must mean he is having an affair with my daughter.' He also used the affairs of the daughters-in-law to say to the mothers-in-law: 'Your daughter-in-law's secret place has such and such characteristics.' The mothers-in-law thought: 'What this bhikṣu is saying must mean he is having an affair with my daughter-in-law.' He also used the affairs of the mothers-in-law to say to the daughters-in-law: 'Your mother-in-law's secret place has such and such characteristics.' The daughters-in-law thought: 'What this bhikṣu is saying must mean he is having an affair with my mother-in-law.' When Kāludāyin said these things, he caused suspicion for both himself and others, and these women suspected each other. Among them were bhikṣus who were content with little, practiced dhūta (ascetic practices), and when they heard of this matter, they were displeased and rebuked him with various reasons: 'How can you be called a bhikṣu, speaking of shameful matters in front of women?' After rebuking him with various reasons, they reported this matter in detail to the Buddha. The Buddha, because of this matter, gathered the bhikṣu sangha, and knowingly asked Kāludāyin: 'Did you really do this?' He replied: 'I did, World Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a bhikṣu, speaking of shameful matters in front of women?' After the Buddha rebuked him with various reasons, he told the bhikṣus: 'Because of these ten benefits, I establish a precept for the bhikṣus. From now on, this precept should be like this...'
說：若比丘與女人說法，過五六語，波夜提；除有知男子。」
女人者，女人能受淫慾。
過五六語者，五語，名色陰無常，受、想、行、識、陰無常。六語，名眼無常，耳、鼻、舌、身、意無常。
法者，名佛所說、弟子所說、天所說、仙人所說、化人所說，顯示佈施、持戒、生天、涅槃。
有智男子者，知名能分別言語好醜。
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘無解語男子，為女人說法過五六語，若偈說，偈偈波夜提。若輕說，事事波夜提。若別句說，句句波夜提。
若比丘即先坐處坐，無解語男子，更有異女人來，復為說法過五六語，先女人亦在中坐，二俱聞法。若偈說，偈偈波夜提。若經說，事事波夜提。若別句說，句句波夜提。
若比丘為女人說法，無解語男子，過五六語已從坐起去。更有女人道中逆來，復為說法，無有解語男子，過五六語。先女人復從後來，二俱聞法。若偈說，偈偈波夜提。若經說，事事波夜提。若別句說，句句波夜提。
若比丘無解語男子，為女人說法過五六語已，次入余家，更為余女人說法過五六語，無解語男子。先女人亦來在壁邊立、若在障邊、若在籬邊、若在塹邊，亦復聞法。若偈說，
【現代漢語翻譯】 現代漢語譯本： 佛說：如果比丘和女人說法，超過五六句話，就犯波夜提（Pāyattika，一種罪名）；除非有能理解言語的男子在場。
女人，指的是能感受淫慾的女人。
超過五六句話，五句話指的是：名色陰（Nāmarūpa-skandha，構成個體身心的五種要素之一，此處指精神和物質）是無常的，受（Vedanā，感受）、想（Saṃjñā，知覺）、行（Saṃskāra，意志）、識（Vijñāna，意識）陰是無常的。六句話指的是：眼（眼睛）是無常的，耳（耳朵）、鼻（鼻子）、舌（舌頭）、身（身體）、意（意識）是無常的。
法，指的是佛所說、弟子所說、天所說、仙人所說、化人所說，顯示佈施（Dāna，給予）、持戒（Śīla，遵守戒律）、生天（升到天界）、涅槃（Nirvāṇa，解脫）。
有智男子，指的是知道並能分辨言語好壞的男子。
波夜提，意思是燒煮覆障，如果不懺悔，就能障礙修行之道。
這種情況下的犯戒：如果比丘沒有能理解言語的男子在場，為女人說法超過五六句話，如果是用偈頌（Gāthā，詩歌）說的，每句偈頌都犯波夜提。如果是用簡單的語言說的，每件事都犯波夜提。如果是分開的句子說的，每句都犯波夜提。
如果比丘在先前坐的地方繼續坐著，沒有能理解言語的男子在場，又有別的女人來，又為她說法超過五六句話，先前的女人也坐在那裡，兩個人都聽到了說法。如果是用偈頌說的，每句偈頌都犯波夜提。如果是用經文說的，每件事都犯波夜提。如果是分開的句子說的，每句都犯波夜提。
如果比丘為女人說法，沒有能理解言語的男子在場，超過五六句話后從座位上站起來離開。又有女人在路上迎面而來，又為她說法，沒有能理解言語的男子在場，超過五六句話。先前的女人又從後面趕來，兩個人都聽到了說法。如果是用偈頌說的，每句偈頌都犯波夜提。如果是用經文說的，每件事都犯波夜提。如果是分開的句子說的，每句都犯波夜提。
如果比丘沒有能理解言語的男子在場，為女人說法超過五六句話后，接著進入其他人家，又為其他女人說法超過五六句話，沒有能理解言語的男子在場。先前的女人也來到墻邊站著，或者在屏障邊、或者在籬笆邊、或者在壕溝邊，也聽到了說法。如果是用偈頌說的，
【English Translation】 English version: The Buddha said: 'If a Bhikkhu (monk) speaks Dharma (teachings) to a woman, exceeding five or six sentences, it is a Pāyattika (an offense); unless there is a man present who understands the language.'
'Woman' refers to a woman capable of experiencing sexual desire.
'Exceeding five or six sentences': Five sentences refer to: Nāmarūpa-skandha (the aggregate of name and form, referring to mind and matter) is impermanent; Vedanā (feeling), Saṃjñā (perception), Saṃskāra (mental formations), and Vijñāna (consciousness) skandha are impermanent. Six sentences refer to: the eye is impermanent; the ear, nose, tongue, body, and mind are impermanent.
'Dharma' refers to what the Buddha spoke, what the disciples spoke, what the Devas (gods) spoke, what the Ṛṣis (sages) spoke, what the transformed beings spoke, revealing Dāna (giving), Śīla (moral conduct), being born in heavens, and Nirvāṇa (liberation).
'Intelligent man' refers to a man who knows and can distinguish between good and bad speech.
'Pāyattika' means burning, cooking, covering, and obstructing; if one does not repent, it can obstruct the path.
The offense in this case: If a Bhikkhu, without a man who understands the language present, speaks Dharma to a woman exceeding five or six sentences, if it is spoken in Gāthās (verses), each verse is a Pāyattika. If it is spoken simply, each matter is a Pāyattika. If it is spoken in separate sentences, each sentence is a Pāyattika.
If a Bhikkhu continues to sit in the same place where he was sitting, without a man who understands the language present, and another woman comes, and he speaks Dharma to her exceeding five or six sentences, and the previous woman is also sitting there, and both hear the Dharma. If it is spoken in verses, each verse is a Pāyattika. If it is spoken in scriptures, each matter is a Pāyattika. If it is spoken in separate sentences, each sentence is a Pāyattika.
If a Bhikkhu speaks Dharma to a woman, without a man who understands the language present, and after exceeding five or six sentences, gets up from his seat and leaves. And another woman comes along the road, and he speaks Dharma to her, without a man who understands the language present, exceeding five or six sentences. And the previous woman comes from behind, and both hear the Dharma. If it is spoken in verses, each verse is a Pāyattika. If it is spoken in scriptures, each matter is a Pāyattika. If it is spoken in separate sentences, each sentence is a Pāyattika.
If a Bhikkhu, without a man who understands the language present, speaks Dharma to a woman exceeding five or six sentences, and then enters another house, and speaks Dharma to another woman exceeding five or six sentences, without a man who understands the language present. And the previous woman also comes and stands by the wall, or by the screen, or by the fence, or by the ditch, and also hears the Dharma. If it is spoken in verses,
偈偈波夜提。若經說，事事波夜提。若別句說，句句波夜提。
不犯者，若比丘唄、若達嚫、若說所施功德、若與受戒、若女人問而答，不犯。(五事竟)
佛在阿羅毗國。爾時阿羅毗國比丘，于寺內以句法教未受具戒人，或足句不足句、足味不足味、足字不足字，以是因緣故，寺內出大音聲高聲、多人眾聲、似學算人聲，似婆羅門讀圍陀經時、如捕魚師失魚時聲，是寺內以句法教未受具戒人者聲亦如是。佛聞是大高音聲，知而故問阿難：「是寺內何以故有是多人眾聲？」阿難答言：「世尊！是阿羅毗國比丘，于寺內以句法教未受具戒人，或足句不足句、足味不足味、足字不足字。以是因緣故，有大高聲多人眾聲。」佛以是事集比丘僧，知而故問阿難毗比丘：「汝實作是事不？」答言：「實作。世尊！」佛以是種種因緣呵責阿羅毗比丘：「云何名比丘，以句法教未受具戒人？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘以句法教未受具戒人者，波夜提。」
未受具戒人者，除比丘、比丘尼，餘一切人是。
句法者，足句不足句、足字不足字、足味不足味。足句者，具足說句。不足句者，不具足說句。足味者，具足說味。不足味者，不具足說味。足字者，具
【現代漢語翻譯】 現代漢語譯本： 偈偈波逸提（Gāthā Pāyattika，一種懺悔罪），如果經文是這樣說的，那麼事事都是波逸提。如果分別按句子說，那麼句句都是波逸提。
以下情況不構成犯罪：如果比丘在唱誦、接受供養（達嚫，dāna，佈施）、講述佈施的功德、為他人授戒、或者回答女人的問題，這些都不構成犯罪。（五事完畢）
佛陀在阿羅毗國（Aḷavī，地名）。當時，阿羅毗國的比丘在寺廟內用句法教導未受具足戒的人，或者完整的句子，不完整的句子，完整的意義，不完整的意義，完整的字，不完整的字。因為這個緣故，寺廟內發出很大的聲音，高聲喧譁，很多人眾的聲音，像學算術的人的聲音，像婆羅門（Brāhmaṇa）誦讀吠陀經（Veda）時的聲音，像捕魚的人失去魚時的聲音，在寺廟內用句法教導未受具足戒的人的聲音也像這樣。佛陀聽到這樣大的高聲喧譁，明知故問阿難（Ānanda）：「這寺廟內為什麼有這樣多的人眾聲音？」阿難回答說：「世尊！是阿羅毗國的比丘，在寺廟內用句法教導未受具足戒的人，或者完整的句子，不完整的句子，完整的意義，不完整的意義，完整的字，不完整的字。因為這個緣故，有很大的高聲喧譁，很多人眾的聲音。」佛陀因為這件事召集比丘僧團，明知故問阿羅毗比丘：「你真的做了這件事嗎？」回答說：「確實做了。世尊！」佛陀用種種因緣呵責阿羅毗比丘：「怎麼能稱為比丘，用句法教導未受具足戒的人？」用種種因緣呵責之後，告訴諸位比丘：「因為這十種利益的緣故，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘用句法教導未受具足戒的人，犯波逸提。」
未受具足戒的人，除了比丘、比丘尼，其餘所有的人都是。
句法，指的是完整的句子，不完整的句子，完整的字，不完整的字，完整的意義，不完整的意義。完整的句子，指的是完整地說出句子。不完整的句子，指的是不完整地說出句子。完整的意義，指的是完整地說出意義。不完整的意義，指的是不完整地說出意義。完整的字，指的是具
【English Translation】 English version: Gāthā Pāyattika (a type of expiatory offense). If the scripture says so, then everything is Pāyattika. If it is said separately by sentence, then every sentence is Pāyattika.
The following do not constitute an offense: if a bhikkhu (monk) is chanting, receiving offerings (dāna, alms), speaking of the merits of giving, giving ordination, or answering a woman's question, these do not constitute an offense. (End of the five matters)
The Buddha was in the Aḷavī country (a place name). At that time, the bhikkhus of the Aḷavī country were teaching those who had not received full ordination in the monastery using sentence structures, either complete sentences, incomplete sentences, complete meanings, incomplete meanings, complete words, or incomplete words. Because of this, a great noise arose in the monastery, loud and clamorous, the sound of many people, like the sound of people learning arithmetic, like the sound of Brahmins (Brāhmaṇa) reciting the Vedas (Veda), like the sound of fishermen losing fish. The sound of teaching those who had not received full ordination using sentence structures in the monastery was also like this. The Buddha heard this great noise and, knowing it, asked Ānanda (a disciple of the Buddha), 'Why is there such a loud noise of many people in this monastery?' Ānanda replied, 'Venerable One! It is the bhikkhus of the Aḷavī country who are teaching those who have not received full ordination in the monastery using sentence structures, either complete sentences, incomplete sentences, complete meanings, incomplete meanings, complete words, or incomplete words. Because of this, there is a great noise, the sound of many people.' The Buddha, because of this matter, gathered the bhikkhu sangha (monastic community) and, knowing it, asked the Aḷavī bhikkhus, 'Did you really do this?' They replied, 'We did, Venerable One!' The Buddha, using various reasons, rebuked the Aḷavī bhikkhus, 'How can you be called bhikkhus, teaching those who have not received full ordination using sentence structures?' After rebuking them for various reasons, he told the bhikkhus, 'Because of these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu teaches those who have not received full ordination using sentence structures, it is a Pāyattika offense.'
Those who have not received full ordination are all people except bhikkhus and bhikkhunis (nuns).
Sentence structure refers to complete sentences, incomplete sentences, complete words, incomplete words, complete meanings, and incomplete meanings. A complete sentence refers to speaking a sentence completely. An incomplete sentence refers to not speaking a sentence completely. A complete meaning refers to speaking a meaning completely. An incomplete meaning refers to not speaking a meaning completely. A complete word refers to
足說字。不足字者，不具足說字。若足句，即是足味足字，非不足句、不足味、不足字。若不足句，即是不足味、不足字，非足句、足味、足字。法者，佛所說、弟子所說、天所說、仙人所說、化人所說，顯示佈施、持戒、生天、泥洹。
波夜提者，名煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘以足句法教未受具戒人，若偈說，偈偈波夜提。若經說，事事波夜提。若別句說，句句波夜提。足味、足字亦如是。
若比丘以不足句法，教未受具戒人，若偈說，偈偈波夜提。若別句說，句句波夜提。若經說，事事波夜提。不足味、不足字亦如是。
不犯者，說竟說。不犯者，郁提舍事問答並誦，彼中自已郁提舍者授經，余誦者誦竟。(六事竟)
十誦律卷第九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十(二誦之四)
後秦北印度三藏弗若多羅譯明九十波逸提法之二
佛在維耶離國，夏安居時，與大比丘僧俱。時世饑儉乞食難得，諸人妻子自乏飲食，況與乞人。佛以是因緣故集比丘僧，語諸比丘：「汝等知不？此間饑儉乞食難得，諸人妻子自乏飲食，況與乞人。汝等比丘隨所知識、隨諸親里、隨所信人，往彼安居，莫以飲食因緣故受諸
【現代漢語翻譯】 現代漢語譯本 足句是指完整的句子。不足句是指不完整的句子。如果句子完整，那麼它的意義和文字也完整，而不是不完整的句子、不完整的意義和不完整的文字。如果句子不完整，那麼它的意義和文字也不完整，而不是完整的句子、完整的意義和完整的文字。佛法是指佛陀所說、弟子所說、天人所說、仙人所說、化人所說，這些說法都顯示了佈施、持戒、生天、涅槃的道理。 波夜提（Pāyattika，一種戒律名稱）的意思是煮燒覆蓋和障礙，如果不懺悔過錯，就能障礙修道的程序。 在這些情況下，如果比丘用完整的句子教導未受具足戒的人，如果是用偈頌，那麼每個偈頌都犯波夜提戒；如果是用經文，那麼每件事都犯波夜提戒；如果是用個別的句子，那麼每個句子都犯波夜提戒。完整的意義和完整的文字也是如此。 如果比丘用不完整的句子教導未受具足戒的人，如果是用偈頌，那麼每個偈頌都犯波夜提戒；如果是用個別的句子，那麼每個句子都犯波夜提戒；如果是用經文，那麼每件事都犯波夜提戒。不完整的意義和不完整的文字也是如此。 不犯戒的情況包括：說完之後又重複說。不犯戒的情況還包括：複習、提問、回答以及背誦，在這些情況中，如果是自己複習，可以傳授經文；其餘背誦的人可以背誦完畢。（六事完畢） 《十誦律》卷第九 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第十（二誦之四） 後秦北印度三藏弗若多羅翻譯的關於九十波逸提法之二 佛陀在維耶離國（Vaiśālī）夏安居時，與眾多比丘僧人在一起。當時世道饑荒，難以乞食，即使是富裕人家也缺乏食物，更何況是給乞丐。佛陀因為這個緣故召集比丘僧眾，告訴比丘們：『你們知道嗎？這裡饑荒嚴重，難以乞食，即使是富裕人家也缺乏食物，更何況是給乞丐。你們這些比丘應當根據自己所認識的人、親戚、所信任的人，前往他們那裡安居，不要因為飲食的緣故而接受各種...』
【English Translation】 English version A 'complete phrase' means a complete sentence. An 'incomplete phrase' means an incomplete sentence. If a sentence is complete, then its meaning and words are also complete, and it is not an incomplete sentence, incomplete meaning, or incomplete words. If a sentence is incomplete, then its meaning and words are also incomplete, and it is not a complete sentence, complete meaning, or complete words. 'Dharma' refers to what the Buddha said, what the disciples said, what the devas (gods) said, what the ṛṣis (sages) said, what the transformed beings said, all of which reveal the principles of dāna (giving), śīla (morality), rising to the heavens, and nirvāṇa (liberation). 'Pāyattika' (a type of precept) means 'cooking and covering' and 'obstruction'. If one does not repent of transgressions, it can obstruct the path of cultivation. In these cases, if a bhikṣu (monk) teaches a person who has not received full ordination with a complete phrase, if it is a verse, then each verse is a Pāyattika offense; if it is a sutra (scripture), then each matter is a Pāyattika offense; if it is a separate phrase, then each phrase is a Pāyattika offense. The same applies to complete meaning and complete words. If a bhikṣu teaches a person who has not received full ordination with an incomplete phrase, if it is a verse, then each verse is a Pāyattika offense; if it is a separate phrase, then each phrase is a Pāyattika offense; if it is a sutra, then each matter is a Pāyattika offense. The same applies to incomplete meaning and incomplete words. Non-offenses include: saying it again after saying it once. Non-offenses also include: reviewing, questioning, answering, and reciting. In these cases, if one is reviewing oneself, one may transmit the scripture; the others who are reciting may finish reciting. (End of the six matters) 'Vinaya in Ten Recitations', Scroll 9 T23, No. 1435 'Vinaya in Ten Recitations' 'Vinaya in Ten Recitations', Scroll 10 (Fourth of the Second Recitation) Translated by Tripiṭaka Dharmagupta (Fotuo Tuoluo) of Northern India during the Later Qin Dynasty: The Second on the Ninety Pāyattika Dharmas The Buddha was in the country of Vaiśālī (維耶離國), dwelling in summer retreat, together with a large saṃgha (community) of bhikṣus. At that time, the world was experiencing famine, and it was difficult to obtain food. Even wealthy families lacked food, let alone giving to beggars. Because of this reason, the Buddha gathered the saṃgha of bhikṣus and said to the bhikṣus: 'Do you know? Here, the famine is severe, and it is difficult to obtain food. Even wealthy families lack food, let alone giving to beggars. You bhikṣus should go to dwell with those you know, your relatives, those you trust, and do not accept various things because of food...'
苦惱。」諸比丘受教已，頭面禮足隨知識去。有往憍薩羅國安居，有比丘往婆求摩河邊，依止一聚落安居。是聚落中有富貴家，多饒財寶穀米豐盈，多諸產業田地人民奴婢作使，種種成就。爾時婆求摩比丘作是念：「今世饑儉乞食難得，諸人妻子自乏飲食，況與乞人。是聚落中有富貴家，多饒財寶穀米豐盈，多諸產業田地人民奴婢作使種種成就。我等何不往到其舍共相嘆言：『聚落主知不？汝等得大善利、有大福田，眾僧依汝聚落安居。此眾中某是阿羅漢、某向阿羅漢、某阿那含、某向阿那含、某斯陀含、某向斯陀含、某須陀洹、某向須陀洹、某得初禪、二禪、三禪、四禪、某得無量慈悲喜捨、某得空處、識處、無所有處、非有想非無想處、某得不凈觀、某得阿那般那念。』」諸比丘作是念已，即入聚落至富貴舍，共相嘆言：「居士知不？汝等得大善利、有大福田，眾僧依汝聚落安居。某是阿羅漢、某向阿羅漢、某阿那含、某向阿那含、某斯陀含、某向斯陀含、某須陀洹、某向須陀洹、某得初禪、二禪、三禪、四禪、某得無量慈悲喜捨、某得空處、識處、無所有處、非想非非想處、某得不凈觀、某得阿那般那念。」諸居士聞已得信心忍，作是念：「我等實得善利，有大福田眾僧，依我聚落安居。某是阿羅漢、某向阿羅
【現代漢語翻譯】 苦惱。』眾比丘接受教誨后，頂禮佛足，各自跟隨自己的同伴離去。有的前往憍薩羅國（Kosala）安居，有的比丘前往婆求摩河（Bhaggumudā）邊，依止一個村落安居。這個村落中有一戶富貴人家，擁有大量的財寶和充足的穀米，還有許多產業、田地、人民、奴婢和僕役，各種條件都很優越。 當時，婆求摩的比丘們這樣想：『現在世道饑荒，乞討食物很難得到，即使是**子（此處原文如此，可能指有地位的人）自己都缺乏飲食，更何況是乞討的人。這個村落中有一戶富貴人家，擁有大量的財寶和充足的穀米，還有許多產業、田地、人民、奴婢和僕役，各種條件都很優越。我們何不前往他們家，一起讚歎說：「村落的主人，您知道嗎？你們獲得了巨大的利益，擁有廣大的福田，眾僧依止你們的村落安居。這些僧眾中，某位是阿羅漢（Arahan，斷盡煩惱，證得涅槃的聖者）、某位正在趨向阿羅漢果位、某位是阿那含（Anāgāmi，不還果，不再來欲界受生的聖者）、某位正在趨向阿那含果位、某位是斯陀含（Sakadāgāmi，一來果，還需再來欲界受生一次的聖者）、某位正在趨向斯陀含果位、某位是須陀洹（Sotāpanna，入流果，證入聖道之流的聖者）、某位正在趨向須陀洹果位、某位證得了初禪、二禪、三禪、四禪、某位證得了無量的慈悲喜捨、某位證得了空無邊處定、識無邊處定、無所有處定、非想非非想處定、某位證得了不凈觀、某位證得了安那般那念（Ānāpānasati，觀呼吸念）。」』 眾比丘這樣想后，就進入村落，來到富貴人家，一起讚歎說：『居士，您知道嗎？你們獲得了巨大的利益，擁有廣大的福田，眾僧依止你們的村落安居。某位是阿羅漢、某位正在趨向阿羅漢果位、某位是阿那含、某位正在趨向阿那含果位、某位是斯陀含、某位正在趨向斯陀含果位、某位是須陀洹、某位正在趨向須陀洹果位、某位證得了初禪、二禪、三禪、四禪、某位證得了無量的慈悲喜捨、某位證得了空無邊處定、識無邊處定、無所有處定、非想非非想處定、某位證得了不凈觀、某位證得了安那般那念。』各位居士聽了之後，生起了極大的信心和歡喜，心想：『我們確實獲得了巨大的利益，擁有廣大的福田，眾僧依止我們的村落安居。某位是阿羅漢、某位正在趨向阿羅
【English Translation】 『Suffering.』 Having received the instructions, the Bhikkhus (monks) bowed their heads to the feet [of the Buddha] and departed with their acquaintances. Some went to Kosala (a kingdom in ancient India) for the rainy season retreat, while others went to the banks of the Bhaggumudā (a river) and stayed in dependence on a village. In that village, there was a wealthy family, abundant in riches, grains, and possessing many properties, fields, people, slaves, and servants, complete in every way. At that time, the Bhikkhus (monks) of Bhaggumudā thought: 『Now, in this age of famine, it is difficult to obtain food by begging. Even the **putras (possibly referring to people of high status; the original text uses this term) themselves lack food and drink, let alone beggars. In this village, there is a wealthy family, abundant in riches, grains, and possessing many properties, fields, people, slaves, and servants, complete in every way. Why don't we go to their house and praise them together, saying: 「Village head, do you know? You have gained great benefit and have a great field of merit, as the Sangha (monastic community) resides in dependence on your village. Among this Sangha, so-and-so is an Arahan (Arhat, a perfected being who has attained Nirvana), so-and-so is on the path to Arahan, so-and-so is an Anāgāmi (Non-Returner, who will not be reborn in the realm of desire), so-and-so is on the path to Anāgāmi, so-and-so is a Sakadāgāmi (Once-Returner, who will be reborn once more in the realm of desire), so-and-so is on the path to Sakadāgāmi, so-and-so is a Sotāpanna (Stream-Enterer, who has entered the stream of enlightenment), so-and-so is on the path to Sotāpanna, so-and-so has attained the first Jhana (meditative absorption), the second Jhana, the third Jhana, the fourth Jhana, so-and-so has attained immeasurable loving-kindness, compassion, joy, and equanimity, so-and-so has attained the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, so-and-so has attained the contemplation of impurity, so-and-so has attained Ānāpānasati (mindfulness of breathing).」』 Having thought this, the Bhikkhus (monks) entered the village and went to the wealthy house, praising them together, saying: 『Householder, do you know? You have gained great benefit and have a great field of merit, as the Sangha (monastic community) resides in dependence on your village. So-and-so is an Arahan, so-and-so is on the path to Arahan, so-and-so is an Anāgāmi, so-and-so is on the path to Anāgāmi, so-and-so is a Sakadāgāmi, so-and-so is on the path to Sakadāgāmi, so-and-so is a Sotāpanna, so-and-so is on the path to Sotāpanna, so-and-so has attained the first Jhana, the second Jhana, the third Jhana, the fourth Jhana, so-and-so has attained immeasurable loving-kindness, compassion, joy, and equanimity, so-and-so has attained the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, so-and-so has attained the contemplation of impurity, so-and-so has attained Ānāpānasati.』 Having heard this, the householders gained faith and joy, thinking: 『We have indeed gained great benefit and have a great field of merit, as the Sangha resides in dependence on our village. So-and-so is an Arahan, so-and-so is on the path to Ara
漢，乃至某阿那般那念。」乃至如豐樂時，與僧小食中食怛缽那，于饑儉時亦如是作。諸婆求摩河安居比丘，啖是飲食大得色力，肥盛潤澤。佛在世時法，歲二時大會：春末月、夏末月。春末月者，諸方國土處處諸比丘，作是念：「佛所說法，我等夏安居時，修習得安樂住。」是初大會。夏末月者，諸比丘夏三月安居竟作衣畢，持衣缽詣佛所，作是念：「我等久不見佛，久不見世尊。」是第二大會。爾時憍薩羅國安居比丘，過夏三月作衣畢，持衣缽遊行到維耶離。諸佛常法，有共佛安居比丘，有客比丘來，當共往迎一心問訊開房舍示臥具處，作如是言：「此是汝等房舍、床榻、踞床、獨坐床、被褥、枕蓆，隨次第住。」爾時維耶離比丘，遙見憍薩羅比丘來，便共出迎一心問訊，與擔衣缽、開房舍、示臥具處，作如是言：「此是汝等房舍、臥具、床榻，隨次第住。」問訊言：「汝等道路不疲、氣力輕健、乞食不難耶？」答言：「我等道路不疲、氣力輕健，但乞食難得。」維耶離比丘言：「汝等實道路不疲、氣力輕健，乞食難得，汝等羸瘦顏色憔悴。」爾時婆求摩河邊安居比丘，三月竟作衣畢，持衣缽遊行到維耶離。共佛安居比丘，遙見婆求摩河比丘來，皆共出迎一心問訊，與擔衣缽開房舍示臥具處，作如是言：「此是汝
等房舍、床榻、臥具，隨次第住。」問訊言：「汝等道路不疲、氣力輕健、乞食不難耶？」答言：「我等氣力輕健、乞食不難，但道路疲極。」住維耶離比丘言：「汝等實道路疲極、乞食不難。何以故？汝等肥盛顏色和悅。」時維耶離比丘漸漸急問：「諸長老！今世饑儉乞食難得，諸人妻子自乏飲食，況與乞人。汝等何因緣故，安居時氣力肥盛顏色和悅乞食不難？」時婆求摩河比丘，即向廣說如上因緣。諸比丘問曰：「汝等所可讚嘆，實有是功德不？」答言：「實有。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，但為飲食故，實有過人法，向未受具戒人說？」種種因緣呵責已，向佛廣說。佛以是事集比丘僧，知而故問婆求摩河比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，以飲食故，實有過人法，向未受大戒人說？」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘實有過人法，向未受大戒人說者，波夜提。」
未受大戒人者，除比丘、比丘尼，餘一切人是。
實有者，得是聖法故。
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘實是阿羅漢，向他人說，波夜提。
【現代漢語翻譯】 現代漢語譯本 『找到住處、床鋪、臥具后，依次安頓下來。』（維耶離比丘）問候道：『你們一路走來不疲憊嗎？體力還好吧？容易乞食嗎？』（婆求摩河比丘）回答說：『我們體力尚可，乞食也不難，只是路途確實疲憊。』住在維耶離的比丘說：『你們確實是路途疲憊，但乞食不難。為什麼呢？因為你們看起來很健壯，氣色也很好。』 當時，維耶離的比丘漸漸地追問：『各位長老！現在世道饑荒，乞食很難，即使是良家子弟都缺乏食物，更何況是給乞丐。你們是因為什麼緣故，在安居的時候還能保持體力充沛、氣色良好、乞食不難呢？』當時，婆求摩河比丘便詳細地講述了上述的因緣。諸位比丘問道：『你們所讚歎的，真的有這樣的功德嗎？』回答說：『確實有。』 在這些比丘中，有些是少欲知足、奉行頭陀行的，聽到這件事後心裡不高興，用各種理由呵責：『怎麼能叫比丘呢？僅僅爲了飲食的緣故，就把自己實際擁有的超人功德，向沒有受具足戒的人說呢？』用各種理由呵責之後，向佛陀詳細地稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問婆求摩河比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』 佛陀用各種理由呵責：『怎麼能叫比丘呢？爲了飲食的緣故，就把自己實際擁有的超人功德，向沒有受具足戒的人說呢？』佛陀用各種理由呵責之後，告訴諸位比丘：『爲了十種利益的緣故，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘確實擁有超人功德，向沒有受具足戒的人說，犯波夜提(Pāyantika)。』 『沒有受具足戒的人』，指的是除了比丘(bhikkhu)、比丘尼(bhikkhunī)之外的所有人。 『實有』，指的是得到了聖法。 『波夜提(Pāyantika)』，意思是煮燒覆障，如果不懺悔，就能障礙修道。 在這條戒律中，觸犯的情況是：如果比丘確實是阿羅漢(arhat)，向他人宣說，犯波夜提(Pāyantika)。
【English Translation】 English version 『Find lodgings, beds, and bedding, and settle down in order.』 (The bhikkhus of Vesali) inquired, saying, 『Are you not tired from the road? Is your strength good? Is it not difficult to beg for food?』 (The Bhikkhus of Bahukumāraka) replied, 『Our strength is good, and it is not difficult to beg for food, but the road is indeed tiring.』 The bhikkhus living in Vesali said, 『You are indeed tired from the road, but it is not difficult to beg for food. Why is that? Because you are robust and your complexions are cheerful.』 At that time, the bhikkhus of Vesali gradually pressed the question: 『Venerable elders! Now the world is experiencing famine, and it is difficult to beg for food. Even the sons of good families lack food, let alone giving to beggars. What is the reason that you are able to maintain your strength, cheerful complexions, and ease in begging for food during the retreat?』 At that time, the Bhikkhus of Bahukumāraka explained the above reasons in detail. The bhikkhus asked, 『Do you truly possess the merits you praise?』 They replied, 『Indeed, we do.』 Among these bhikkhus, some were of few desires, content, and practicing asceticism (dhutaṅga). Upon hearing this, they were displeased and rebuked with various reasons: 『How can you be called bhikkhus? Just for the sake of food, you speak of your actual superhuman qualities to those who have not received the full ordination?』 After rebuking with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus, and knowingly asked the Bhikkhus of Bahukumāraka, 『Did you truly do this?』 They replied, 『Indeed, we did, O Blessed One!』 The Buddha rebuked with various reasons: 『How can you be called bhikkhus? For the sake of food, you speak of your actual superhuman qualities to those who have not received the full ordination?』 After rebuking with various reasons, the Buddha told the bhikkhus: 『For the sake of ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu actually possesses superhuman qualities and speaks of them to someone who has not received the full ordination, it is a Pāyantika(Pāyantika).』 『Someone who has not received the full ordination』 refers to everyone except bhikkhus(bhikkhu) and bhikkhunis(bhikkhunī). 『Actually possesses』 refers to having attained the sacred Dharma. 『Pāyantika(Pāyantika)』 means to cook, burn, and cover up; if one does not repent, it can obstruct the path. In this precept, the offense is: if a bhikkhu is actually an arhat(arhat) and declares it to others, it is a Pāyantika(Pāyantika).
實向阿羅漢，向他人說，波夜提。實阿那含向阿那含、實斯陀含向斯陀含、實須陀洹向須陀洹，向他人說，皆波夜提。若比丘實得初禪。向人說者，波夜提。實得二禪、三禪、四禪、慈悲喜捨、空處、識處、無所有處、非有想非無想處、不凈觀、阿那般那念，向他人說，波夜提。乃至我好持戒，向他人說，突吉羅。
若比丘實見諸天來至我所，龍、夜叉、浮荼鬼、毗舍遮鬼、羅剎鬼來至我所，向他人說，波夜提。乃至實見土鬼來至我所，向他人說，突吉羅。(七事竟)
佛在王舍城。爾時六群比丘喜斗諍相言相罵。時六群比丘共余比丘斗諍相言相罵已，向未受大戒人說其惡罪：「某比丘犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼，突吉羅。」是中比丘，未破者便破，已破者不和合，未出事便出，已出事不可滅。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責六群比丘言：「云何名比丘，喜斗諍相言相罵共他斗已，向未受大戒人說出其惡罪？某比丘犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼，突吉羅。」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，喜斗諍相言相罵，共他諍已，向未受
【現代漢語翻譯】 現代漢語譯本 如果一位比丘確實證得了阿羅漢果（A luo han guo，斷盡煩惱，證得解脫的聖者），卻向他人宣揚自己是阿羅漢，這構成波夜提罪（Bo ye ti zui，一種輕罪）。如果一位比丘確實證得了阿那含果（A na han guo，不還果，不再返回欲界的聖者），卻向另一位阿那含宣揚；如果一位比丘確實證得了斯陀含果（Si tuo han guo，一來果，還需再來欲界一次的聖者），卻向另一位斯陀含宣揚；如果一位比丘確實證得了須陀洹果（Xu tuo huan guo，入流果，進入聖者之流的聖者），卻向另一位須陀洹宣揚，這些都構成波夜提罪。 如果一位比丘確實證得了初禪（Chu chan，色界初禪），卻向他人宣揚，這構成波夜提罪。如果確實證得了二禪、三禪、四禪、慈悲喜捨（Ci bei xi she，四無量心）、空無邊處（Kong wu bian chu，四空定之一）、識無邊處（Shi wu bian chu，四空定之一）、無所有處（Wu suo you chu，四空定之一）、非想非非想處（Fei xiang fei fei xiang chu，四空定之一）、不凈觀（Bu jing guan，一種禪修方法）、阿那般那念（A na ban na nian，一種禪修方法，即安般念），卻向他人宣揚，這構成波夜提罪。甚至，如果我說我持戒精嚴，向他人宣揚，這構成突吉羅罪（Tu ji luo zui，一種更輕微的罪）。 如果一位比丘確實見到諸天（Zhu tian，天神）來到我這裡，或者龍（Long，一種神獸）、夜叉（Ye cha，一種鬼神）、浮荼鬼（Fu tu gui，一種鬼）、毗舍遮鬼（Pi she zhe gui，一種鬼）、羅剎鬼（Luo cha gui，一種惡鬼）來到我這裡，卻向他人宣揚，這構成波夜提罪。甚至，如果確實見到土地鬼來到我這裡，卻向他人宣揚，這構成突吉羅罪。（七事完畢） 佛陀住在王舍城（Wang she cheng）。當時，六群比丘（Liu qun bi qiu，指一群行為不端的比丘）喜歡爭鬥、互相辱罵。六群比丘與其他比丘爭鬥、互相辱罵之後，向尚未受具足戒的人宣揚他們的罪惡：『某比丘犯了波羅夷罪（Bo luo yi zui，斷頭罪，最重的罪）、僧伽婆尸沙罪（Seng qie po shi sha zui，僅次於波羅夷的重罪）、波夜提罪、波羅提提舍尼罪（Bo luo ti ti she ni zui，一種懺悔罪）、突吉羅罪。』這些比丘中，戒律未被破壞的就被破壞了，已經被破壞的就無法和合，未出事的就引發事端，已經出事的就無法平息。有些比丘少欲知足，奉行頭陀行（Tou tuo xing，苦行），聽到這件事心裡不高興，用各種理由呵責六群比丘說：『怎麼能叫比丘呢，喜歡爭鬥、互相辱罵，與他人爭鬥之後，向尚未受具足戒的人宣揚他們的罪惡？某比丘犯了波羅夷罪、僧伽婆尸沙罪、波夜提罪、波羅提提舍尼罪、突吉羅罪。』用各種理由呵責之後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能叫比丘呢，喜歡爭鬥、互相辱罵，與他人爭鬥之後，向未受
【English Translation】 English version If a Bhikkhu (Bi qiu, Buddhist monk) truly claims to have attained Arahantship (A luo han guo, a perfected being who has eliminated all defilements and attained liberation), and then declares it to others, it is a Pacittiya (Bo ye ti, a type of minor offense). If a Bhikkhu truly claims to have attained Anagami (A na han guo, a 'non-returner' who will not be reborn in the desire realm), and declares it to another Anagami; if a Bhikkhu truly claims to have attained Sakadagami (Si tuo han guo, a 'once-returner' who will be reborn in the desire realm only once more), and declares it to another Sakadagami; if a Bhikkhu truly claims to have attained Sotapanna (Xu tuo huan guo, a 'stream-enterer' who has entered the path to enlightenment), and declares it to another Sotapanna, all of these are Pacittiya. If a Bhikkhu truly attains the First Jhana (Chu chan, the first meditative absorption in the Form Realm), and declares it to others, it is a Pacittiya. If one truly attains the Second Jhana, Third Jhana, Fourth Jhana, Loving-kindness, Compassion, Joy, Equanimity (Ci bei xi she, the four immeasurables), the Sphere of Infinite Space (Kong wu bian chu, one of the four formless attainments), the Sphere of Infinite Consciousness (Shi wu bian chu, one of the four formless attainments), the Sphere of Nothingness (Wu suo you chu, one of the four formless attainments), the Sphere of Neither Perception Nor Non-Perception (Fei xiang fei fei xiang chu, one of the four formless attainments), the Contemplation of Repulsiveness (Bu jing guan, a type of meditation), Mindfulness of Breathing (A na ban na nian, a type of meditation), and declares it to others, it is a Pacittiya. Even if I say that I am well-disciplined in morality, and declare it to others, it is a Dukkata (Tu ji luo, a minor offense). If a Bhikkhu truly sees Devas (Zhu tian, deities) coming to me, or Nagas (Long, mythical serpent-like beings), Yakkhas (Ye cha, a type of spirit), Bhutas (Fu tu gui, a type of ghost), Pisacas (Pi she zhe gui, a type of ghost), Rakshasas (Luo cha gui, a type of demon) coming to me, and declares it to others, it is a Pacittiya. Even if one truly sees earth spirits coming to me, and declares it to others, it is a Dukkata. (End of the seven cases) The Buddha was in Rajagaha (Wang she cheng). At that time, the Group-of-Six Bhikkhus (Liu qun bi qiu, a group of misbehaving monks) were fond of quarreling, speaking abusively, and scolding each other. After the Group-of-Six Bhikkhus had quarreled, spoken abusively, and scolded each other with other Bhikkhus, they declared their evil offenses to those who had not yet received full ordination: 'So-and-so Bhikkhu has committed a Parajika (Bo luo yi zui, an offense resulting in expulsion from the Sangha), a Sanghadisesa (Seng qie po shi sha zui, a serious offense requiring a meeting of the Sangha), a Pacittiya, a Patidesaniya (Bo luo ti ti she ni zui, an offense requiring confession), a Dukkata.' Among these Bhikkhus, those whose precepts had not been broken were broken, those whose precepts had been broken could not be reconciled, those who had not caused trouble caused trouble, and those who had caused trouble could not be pacified. Some Bhikkhus who were content with little, practicing the ascetic practices (Tou tuo xing, ascetic practices), upon hearing this, were displeased and rebuked the Group-of-Six Bhikkhus with various reasons, saying: 'How can you be called Bhikkhus, fond of quarreling, speaking abusively, and scolding each other, and after quarreling with others, declare their evil offenses to those who have not yet received full ordination? So-and-so Bhikkhu has committed a Parajika, a Sanghadisesa, a Pacittiya, a Patidesaniya, a Dukkata.' After rebuking them with various reasons, they reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus, and knowingly asked the Group-of-Six Bhikkhus: 'Did you truly do this?' They replied: 'We truly did, Lord!' The Buddha rebuked them with various reasons: 'How can you be called Bhikkhus, fond of quarreling, speaking abusively, and scolding each other, and after quarreling with others, declare to those who have not received
大戒人出其惡罪：『某比丘犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅。』」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知他有惡罪，向未受大戒人說，除僧羯磨，波夜提。」
知者，若自知、若從他聞、若彼自說。
惡罪者，若波羅夷、僧伽婆尸沙，一切犯罪，皆名為惡。
未受大戒人者，除比丘、比丘尼，餘一切人是。
除僧羯磨者，僧羯磨名，若比丘于白衣舍作惡、若令他作，是人現前僧應與作說罪羯磨。說罪羯磨法者，先應求能說罪人，如是應作。一心和合僧中一人唱言：「誰能說某比丘罪？誰能某居士前說某比丘罪？」是中若有比丘言能，是比丘僧應籌量。若有五法，僧不應令作說罪人。何等五法？隨愛說、隨瞋說、隨怖說、隨癡說、不知說不說。若比丘成就五法，僧應令作說罪人。何等五？不隨愛說、不隨瞋說、不隨怖說、不隨癡說、知說不說。是中一比丘僧中唱：「大德僧聽！某比丘能作說罪人、能某居士前說某比丘罪。若僧時到僧忍聽，某比丘能作說罪人、能某居士前說某比丘罪。如是白。」白二羯磨。「僧作說罪羯磨竟，僧忍，默然故，是事如是持！」若比丘作說罪者，應說彼比丘罪，余比丘不應說。若余比丘說，得突吉
【現代漢語翻譯】 現代漢語譯本： 大戒人揭露他人的惡罪：『某比丘犯了波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、波夜提（單墮罪）、波羅提提舍尼（向彼悔罪）、突吉羅（惡作罪）。』」經過種種因緣的呵責之後，佛告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘知道他人有惡罪，向未受具足戒的人說，除非是僧團的羯磨（僧團事務處理），否則犯波夜提（單墮罪）。』 『知』的意思是，如果自己知道、或者從他人那裡聽到、或者那個人自己說出來。 『惡罪』的意思是，如果是波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪），一切的犯罪，都叫做惡。 『未受大戒人』的意思是，除了比丘、比丘尼，其餘所有的人都是。 『除僧羯磨』的意思是，僧羯磨指的是，如果比丘在白衣（在家居士）的住所作惡、或者命令他人作惡，這個人現前，僧團應該為他做『說罪羯磨』（公開認罪的儀式）。說罪羯磨的方法是，首先應該尋找能夠說罪的人，應該這樣做。一心和合的僧團中，一個人唱言：『誰能說某比丘的罪？誰能在某居士面前說某比丘的罪？』這裡面如果有個比丘說能，這個比丘僧團應該衡量。如果有五種情況，僧團不應該讓他做說罪人。哪五種情況？因為愛而說、因為嗔恨而說、因為害怕而說、因為愚癡而說、不知道而說。如果比丘成就五種情況，僧團應該讓他做說罪人。哪五種？不因為愛而說、不因為嗔恨而說、不因為害怕而說、不因為愚癡而說、知道才說。這裡面一個比丘在僧團中唱言：『大德僧眾請聽！某比丘能做說罪人、能在某居士面前說某比丘的罪。如果僧團時間到了，僧團允許，某比丘能做說罪人、能在某居士面前說某比丘的罪。這樣稟告。』稟告兩次羯磨。『僧團做說罪羯磨完畢，僧團允許，因為默然的緣故，這件事就這樣成立！』如果比丘做了說罪的人，應該說那個比丘的罪，其餘的比丘不應該說。如果其餘的比丘說了，犯突吉羅（惡作罪）。
【English Translation】 English version: A person who has taken the full precepts revealing another's evil offenses: 'A certain Bhikkhu has committed a Pārājika (defeat), a Saṃghādisesa (formal meeting offense), a Pāyattika (expiation offense), a Paṭidesanīya (confession offense), a Dukkata (wrongdoing offense).'" After scolding with various reasons, he told the Bhikkhus: 'Because of ten benefits, precepts are established for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu knows that another has an evil offense, and tells it to a person who has not taken the full precepts, except for a Saṃgha Kammā (act of the Sangha), it is a Pāyattika (expiation offense).' 'Knowing' means if one knows oneself, or hears from another, or that person says it himself. 'Evil offense' means if it is a Pārājika (defeat), a Saṃghādisesa (formal meeting offense), all offenses are called evil. 'A person who has not taken the full precepts' means everyone else except Bhikkhus and Bhikkhunis. 'Except for a Saṃgha Kammā' means a Saṃgha Kammā refers to, if a Bhikkhu commits evil in the residence of a layperson (Upāsaka) or orders another to commit evil, the Sangha should perform a 'Saying Offense Kammā' (ceremony of public confession) for this person present. The method of the Saying Offense Kammā is, first, one should seek a person who can speak of the offense, and it should be done like this. In a Sangha of one mind and harmony, one person proclaims: 'Who can speak of the offense of a certain Bhikkhu? Who can speak of the offense of a certain Bhikkhu in front of a certain Upāsaka?' If there is a Bhikkhu who says he can, this Bhikkhu Sangha should consider. If there are five situations, the Sangha should not allow him to be the person who speaks of the offense. What are the five situations? Speaking out of love, speaking out of anger, speaking out of fear, speaking out of delusion, speaking without knowing. If a Bhikkhu fulfills five situations, the Sangha should allow him to be the person who speaks of the offense. What are the five? Not speaking out of love, not speaking out of anger, not speaking out of fear, not speaking out of delusion, speaking only when knowing. Here, one Bhikkhu proclaims in the Sangha: 'Venerable Sangha, please listen! A certain Bhikkhu can be the person who speaks of the offense, and can speak of the offense of a certain Bhikkhu in front of a certain Upāsaka. If the Sangha's time has come, and the Sangha permits, a certain Bhikkhu can be the person who speaks of the offense, and can speak of the offense of a certain Bhikkhu in front of a certain Upāsaka. Thus, inform.' Inform twice with the Kammā. 'The Sangha has completed the Saying Offense Kammā, the Sangha permits, because of silence, this matter is thus established!' If a Bhikkhu becomes the person who speaks of the offense, he should speak of the offense of that Bhikkhu, the other Bhikkhus should not speak. If the other Bhikkhus speak, it is a Dukkata (wrongdoing offense).
羅。若比丘作說罪人，應向是居士說，不應向餘人說。若向餘人說者，突吉羅。隨家說，若一家、若多家。隨行處說，若一行處、若多行處。隨聚落說，若一聚落、若多聚落。隨里巷市肆說，若一若多。是中應如是處說，若余處說，突吉羅。若是罪比丘，僧作說罪羯磨已，若更勤惱僧，是時一切僧應說是人罪。如是應作。一心和合僧中，一比丘唱言：「大德僧聽！是某比丘，僧作說罪羯磨已，更勤惱僧。若僧時到僧忍聽，一切僧隨意、隨時隨處說某比丘罪。如是白。」白四羯磨。「僧作隨意說罪羯磨竟，僧忍，默然故，是事如是持！」是名除僧羯磨。
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘見余比丘犯波羅夷，生波羅夷想、見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語波夜提、突吉羅。
又比丘見余比丘犯僧伽婆尸沙，生僧伽婆尸沙想、見中見想、見中不見想、見中疑想、聞中聞想、聞中不聞想、聞中疑。若說名，波夜提；若說事，突吉羅。隨說名說事，一一語波夜提、突吉羅。
又比丘見余比丘犯波夜提、波羅提提舍尼、突吉羅，于突吉羅中生突吉羅想，見中見想、見中不見想、見中
【現代漢語翻譯】 現代漢語譯本： 羅（音譯，意義不明）。如果比丘揭發他人的罪行，應當只向居士揭發，不應向其他人揭發。如果向其他人揭發，則犯突吉羅（輕罪）。應當根據情況揭發，無論是向一家還是多家。應當根據行為發生的地點揭發，無論是在一個地方還是多個地方。應當根據村落揭發，無論是在一個村落還是多個村落。應當根據里巷市肆揭發，無論是一個還是多個。應當在適當的地點揭發，如果在不適當的地點揭發，則犯突吉羅。如果某個比丘有罪，僧團已經對他進行了說罪羯磨（宣告罪行的儀式）后，如果他仍然不斷地騷擾僧團，這時整個僧團都應當揭發這個人的罪行。應當這樣做：在僧團一心和合的情況下，一位比丘唱言：『尊敬的僧團請聽！這位某某比丘，僧團已經對他進行了說罪羯磨，但他仍然不斷地騷擾僧團。如果僧團時機已到，僧團忍可聽取，全體僧眾可以隨意、隨時、隨地揭發某某比丘的罪行。』這樣稟告。進行四次羯磨（儀式）。『僧團進行隨意說罪羯磨完畢，僧團忍可，因為默然，所以此事就這樣成立！』這叫做除僧羯磨（驅逐僧人的儀式）。
波夜提（一種罪名，意為『應懺悔』）的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道的道路。
在此罪中，如果比丘看見其他比丘犯波羅夷（斷頭罪），生起波羅夷的想法，或者在看見時產生看見的想法，或者在看見時產生沒有看見的想法，或者在看見時產生懷疑，或者在聽見時產生聽見的想法，或者在聽見時產生沒有聽見的想法，或者在聽見時產生懷疑，如果說出罪名，則犯波夜提；如果說出事情，則犯突吉羅。隨著說出罪名或說出事情，每一句話都犯波夜提或突吉羅。
又，如果比丘看見其他比丘犯僧伽婆尸沙（僅次於波羅夷的重罪），生起僧伽婆尸沙的想法，或者在看見時產生看見的想法，或者在看見時產生沒有看見的想法，或者在看見時產生懷疑的想法，或者在聽見時產生聽見的想法，或者在聽見時產生沒有聽見的想法，或者在聽見時產生懷疑。如果說出罪名，則犯波夜提；如果說出事情，則犯突吉羅。隨著說出罪名或說出事情，每一句話都犯波夜提或突吉羅。
又，如果比丘看見其他比丘犯波夜提、波羅提提舍尼（向他人懺悔的罪）、突吉羅，對於突吉羅中生起突吉羅的想法，或者在看見時產生看見的想法，或者在看見時產生沒有看見的想法，或者在看見時產生
【English Translation】 English version: Ro (transliteration, meaning unknown). If a Bhikkhu (monk) accuses another of a crime, he should only accuse him to a householder, and should not accuse him to others. If he accuses him to others, he commits a Dukkhata (minor offense). He should accuse according to the circumstances, whether it is to one family or many families. He should accuse according to the place where the act occurred, whether it is in one place or many places. He should accuse according to the village, whether it is in one village or many villages. He should accuse according to the streets and markets, whether it is one or many. He should accuse in an appropriate place; if he accuses in an inappropriate place, he commits a Dukkhata. If a Bhikkhu is guilty, and the Sangha (monastic community) has already performed a Tajjaniya-kamma (act of censure) against him, if he continues to harass the Sangha, then the entire Sangha should accuse him of his crime. This is how it should be done: In a Sangha that is of one mind and in harmony, one Bhikkhu should announce: 'Venerable Sangha, listen! This Bhikkhu, so-and-so, has had a Tajjaniya-kamma performed against him by the Sangha, but he continues to harass the Sangha. If it is the Sangha's time, may the Sangha consent to listen, and may the entire Sangha, at will, at any time, and in any place, accuse Bhikkhu so-and-so of his crime.' This is how it should be announced. Perform the four Kammas (ceremonial acts). 'The Sangha has completed the act of accusing at will, and the Sangha consents, because of silence, so this matter is thus established!' This is called Nissarana-kamma (act of expulsion).
Pacittiya (a type of offense, meaning 'requiring confession') means to cook, to cover, to obstruct; if one does not repent, it can obstruct the path of practice.
In this offense, if a Bhikkhu sees another Bhikkhu committing a Parajika (defeat, expulsion offense), and has the thought of Parajika, or has the thought of seeing in seeing, or has the thought of not seeing in seeing, or has doubt in seeing, or has the thought of hearing in hearing, or has the thought of not hearing in hearing, or has doubt in hearing, if he speaks the name of the offense, he commits a Pacittiya; if he speaks of the matter, he commits a Dukkhata. According to whether he speaks the name or speaks the matter, each word is a Pacittiya or a Dukkhata.
Furthermore, if a Bhikkhu sees another Bhikkhu committing a Sanghadisesa (formal meeting offense), and has the thought of Sanghadisesa, or has the thought of seeing in seeing, or has the thought of not seeing in seeing, or has the thought of doubt in seeing, or has the thought of hearing in hearing, or has the thought of not hearing in hearing, or has doubt in hearing, if he speaks the name of the offense, he commits a Pacittiya; if he speaks of the matter, he commits a Dukkhata. According to whether he speaks the name or speaks the matter, each word is a Pacittiya or a Dukkhata.
Furthermore, if a Bhikkhu sees another Bhikkhu committing a Pacittiya, Patidesaniya (offense requiring acknowledgement), or Dukkhata, and has the thought of Dukkhata in Dukkhata, or has the thought of seeing in seeing, or has the thought of not seeing in seeing, or has
疑、聞中聞想、聞中不聞想、聞中疑。若說名，突吉羅；若說事，亦突吉羅。隨說名說事，一一語，突吉羅。
又比丘見余比丘犯波羅夷，謂為波羅夷、謂僧伽婆尸沙、謂波夜提、謂波羅提提舍尼、謂突吉羅，是比丘于波羅夷中生突吉羅想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語，波夜提、突吉羅。
又比丘見余比丘犯僧伽婆尸沙，謂僧伽婆尸沙、謂波夜提、謂波羅提提舍尼、謂突吉羅、謂波羅夷，是比丘于僧伽婆尸沙中生波羅夷想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑。若說名，波夜提；若說事，突吉羅。隨說名說事，一一語波夜提、突吉羅。
又比丘見余比丘犯波夜提、波羅提提舍尼、突吉羅，于突吉羅中，謂突吉羅、謂波羅夷、謂僧伽婆尸沙、謂波夜提、謂波羅提提舍尼，是比丘于突吉羅中生波羅提提舍尼想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑。若說名，突吉羅；若說事，突吉羅。隨說名說事，一一語，突吉羅。
若比丘見余比丘犯波羅夷生疑，為波羅夷非波羅夷？是比丘后便斷疑，于波羅夷中生波羅夷想，見中見想、見中不見想、見中疑
【現代漢語翻譯】 現代漢語譯本： 又如果比丘對比丘的罪行產生懷疑，在聽到之後又產生聯想、聽到之後又沒有產生聯想、或者聽到之後仍然懷疑。如果說出罪行的名稱，犯『突吉羅』(Dukkata，輕罪)；如果說出罪行的事件，也犯『突吉羅』(Dukkata，輕罪)。無論說出罪行的名稱還是事件，每一句話都犯『突吉羅』(Dukkata，輕罪)。 又如果比丘看見其他比丘犯了『波羅夷』(Parajika，斷頭罪)，卻說成是『波羅夷』(Parajika，斷頭罪)、『僧伽婆尸沙』(Sanghavasesa，僧殘罪)、『波夜提』(Payattika，單墮罪)、『波羅提提舍尼』(Patidesaniya，悔過罪)、『突吉羅』(Dukkata，輕罪)，這個比丘在『波羅夷』(Parajika，斷頭罪)中產生了『突吉羅』(Dukkata，輕罪)的想法，看見之後又產生聯想、看見之後又沒有產生聯想、看見之後仍然懷疑，聽到之後又產生聯想、聽到之後又沒有產生聯想、聽到之後仍然懷疑。如果說出罪行的名稱，犯『波夜提』(Payattika，單墮罪)；如果說出罪行的事件，犯『突吉羅』(Dukkata，輕罪)。無論說出罪行的名稱還是事件，每一句話都犯『波夜提』(Payattika，單墮罪)和『突吉羅』(Dukkata，輕罪)。 又如果比丘看見其他比丘犯了『僧伽婆尸沙』(Sanghavasesa，僧殘罪)，卻說成是『僧伽婆尸沙』(Sanghavasesa，僧殘罪)、『波夜提』(Payattika，單墮罪)、『波羅提提舍尼』(Patidesaniya，悔過罪)、『突吉羅』(Dukkata，輕罪)、『波羅夷』(Parajika，斷頭罪)，這個比丘在『僧伽婆尸沙』(Sanghavasesa，僧殘罪)中產生了『波羅夷』(Parajika，斷頭罪)的想法，看見之後又產生聯想、看見之後又沒有產生聯想、看見之後仍然懷疑，聽到之後又產生聯想、聽到之後又沒有產生聯想、聽到之後仍然懷疑。如果說出罪行的名稱，犯『波夜提』(Payattika，單墮罪)；如果說出罪行的事件，犯『突吉羅』(Dukkata，輕罪)。無論說出罪行的名稱還是事件，每一句話都犯『波夜提』(Payattika，單墮罪)和『突吉羅』(Dukkata，輕罪)。 又如果比丘看見其他比丘犯了『波夜提』(Payattika，單墮罪)、『波羅提提舍尼』(Patidesaniya，悔過罪)、『突吉羅』(Dukkata，輕罪)，在『突吉羅』(Dukkata，輕罪)中，卻說成是『突吉羅』(Dukkata，輕罪)、『波羅夷』(Parajika，斷頭罪)、『僧伽婆尸沙』(Sanghavasesa，僧殘罪)、『波夜提』(Payattika，單墮罪)、『波羅提提舍尼』(Patidesaniya，悔過罪)，這個比丘在『突吉羅』(Dukkata，輕罪)中產生了『波羅提提舍尼』(Patidesaniya，悔過罪)的想法，看見之後又產生聯想、看見之後又沒有產生聯想、看見之後仍然懷疑，聽到之後又產生聯想、聽到之後又沒有產生聯想、聽到之後仍然懷疑。如果說出罪行的名稱，犯『突吉羅』(Dukkata，輕罪)；如果說出罪行的事件，犯『突吉羅』(Dukkata，輕罪)。無論說出罪行的名稱還是事件，每一句話都犯『突吉羅』(Dukkata，輕罪)。 如果比丘對比丘犯『波羅夷』(Parajika，斷頭罪)產生懷疑，是『波羅夷』(Parajika，斷頭罪)還是不是『波羅夷』(Parajika，斷頭罪)？這個比丘後來消除了懷疑，在『波羅夷』(Parajika，斷頭罪)中產生了『波羅夷』(Parajika，斷頭罪)的想法，看見之後又產生聯想、看見之後又沒有產生聯想、看見之後仍然懷疑。
【English Translation】 English version: Furthermore, if a Bhikkhu (monk) has doubt about another Bhikkhu's offense, and upon hearing about it, associations arise, or associations do not arise, or doubt remains. If he speaks the name of the offense, it is a 『Dukkata』 (minor offense); if he speaks of the event of the offense, it is also a 『Dukkata』 (minor offense). With each word, whether speaking the name or the event, it is a 『Dukkata』 (minor offense). Furthermore, if a Bhikkhu sees another Bhikkhu commit a 『Parajika』 (defeat, expulsion offense), but says it is a 『Parajika』 (defeat, expulsion offense), a 『Sanghavasesa』 (formal meeting offense), a 『Payattika』 (expiation offense), a 『Patidesaniya』 (confession offense), or a 『Dukkata』 (minor offense), and this Bhikkhu has the thought of 『Dukkata』 (minor offense) regarding the 『Parajika』 (defeat, expulsion offense), associations arise upon seeing, or associations do not arise upon seeing, or doubt remains upon seeing, associations arise upon hearing, or associations do not arise upon hearing, or doubt remains upon hearing. If he speaks the name of the offense, it is a 『Payattika』 (expiation offense); if he speaks of the event of the offense, it is a 『Dukkata』 (minor offense). With each word, whether speaking the name or the event, it is both a 『Payattika』 (expiation offense) and a 『Dukkata』 (minor offense). Furthermore, if a Bhikkhu sees another Bhikkhu commit a 『Sanghavasesa』 (formal meeting offense), but says it is a 『Sanghavasesa』 (formal meeting offense), a 『Payattika』 (expiation offense), a 『Patidesaniya』 (confession offense), a 『Dukkata』 (minor offense), or a 『Parajika』 (defeat, expulsion offense), and this Bhikkhu has the thought of 『Parajika』 (defeat, expulsion offense) regarding the 『Sanghavasesa』 (formal meeting offense), associations arise upon seeing, or associations do not arise upon seeing, or doubt remains upon seeing, associations arise upon hearing, or associations do not arise upon hearing, or doubt remains upon hearing. If he speaks the name of the offense, it is a 『Payattika』 (expiation offense); if he speaks of the event of the offense, it is a 『Dukkata』 (minor offense). With each word, whether speaking the name or the event, it is both a 『Payattika』 (expiation offense) and a 『Dukkata』 (minor offense). Furthermore, if a Bhikkhu sees another Bhikkhu commit a 『Payattika』 (expiation offense), a 『Patidesaniya』 (confession offense), or a 『Dukkata』 (minor offense), and regarding the 『Dukkata』 (minor offense), says it is a 『Dukkata』 (minor offense), a 『Parajika』 (defeat, expulsion offense), a 『Sanghavasesa』 (formal meeting offense), a 『Payattika』 (expiation offense), or a 『Patidesaniya』 (confession offense), and this Bhikkhu has the thought of 『Patidesaniya』 (confession offense) regarding the 『Dukkata』 (minor offense), associations arise upon seeing, or associations do not arise upon seeing, or doubt remains upon seeing, associations arise upon hearing, or associations do not arise upon hearing, or doubt remains upon hearing. If he speaks the name of the offense, it is a 『Dukkata』 (minor offense); if he speaks of the event of the offense, it is a 『Dukkata』 (minor offense). With each word, whether speaking the name or the event, it is a 『Dukkata』 (minor offense). If a Bhikkhu has doubt about another Bhikkhu committing a 『Parajika』 (defeat, expulsion offense), is it a 『Parajika』 (defeat, expulsion offense) or not a 『Parajika』 (defeat, expulsion offense)? This Bhikkhu later resolves the doubt and has the thought of 『Parajika』 (defeat, expulsion offense) regarding the 『Parajika』 (defeat, expulsion offense), associations arise upon seeing, or associations do not arise upon seeing, or doubt remains upon seeing.
、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語波夜提、突吉羅。
又比丘見余比丘犯僧伽婆尸沙生疑，為僧伽婆尸沙非僧伽婆尸沙？是比丘后便斷疑，于僧伽婆尸沙中生僧伽婆尸沙想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語波夜提、突吉羅。
又比丘見余比丘犯波夜提、波羅提提舍尼、突吉羅，是比丘突吉羅中生疑，為突吉羅非突吉羅？是比丘后便斷疑，于突吉羅中生突吉羅想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，突吉羅；若說事，亦突吉羅。隨說名說事，一一語，突吉羅。
若比丘見余比丘犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙？為波羅夷、為波夜提？為波羅夷、為波羅提提舍尼？為波羅夷、為突吉羅？是人斷疑，于波羅夷中生波羅夷想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語，波夜提、突吉羅。
又比丘見余比丘犯僧伽婆尸沙生疑，是罪為僧伽婆尸沙、為波夜提？為僧伽婆尸沙、為波羅提提舍尼？為僧伽婆尸沙、為
【現代漢語翻譯】 現代漢語譯本： 如果（有比丘）在聽聞時產生聽聞之想，聽聞時產生非聽聞之想，聽聞時產生懷疑，如果說出（對方所犯戒律的）名稱，則犯波夜提（Pāyantika，一種輕罪）；如果說出（對方所犯戒律的）事情，則犯突吉羅（Duṣkṛta，一種更輕的罪）。隨著所說的是名稱還是事情，每一句話都犯波夜提或突吉羅。
又如果比丘看見其他比丘犯僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪），心生懷疑，不知是僧伽婆尸沙罪還是非僧伽婆尸沙罪？這比丘後來斷除了懷疑，在僧伽婆尸沙罪中生起僧伽婆尸沙罪之想，看見時產生看見之想，看見時產生非看見之想，看見時產生懷疑，聽聞時產生聽聞之想，聽聞時產生非聽聞之想，聽聞時產生懷疑，如果說出（對方所犯戒律的）名稱，則犯波夜提；如果說出（對方所犯戒律的）事情，則犯突吉羅。隨著所說的是名稱還是事情，每一句話都犯波夜提或突吉羅。
又如果比丘看見其他比丘犯波夜提（Pāyantika，一種輕罪）、波羅提提舍尼（Prātideśanīya，一種應懺悔罪）、突吉羅（Duṣkṛta，一種輕罪），這比丘在突吉羅罪中產生懷疑，不知是突吉羅罪還是非突吉羅罪？這比丘後來斷除了懷疑，在突吉羅罪中生起突吉羅罪之想，看見時產生看見之想，看見時產生非看見之想，看見時產生懷疑，聽聞時產生聽聞之想，聽聞時產生非聽聞之想，聽聞時產生懷疑，如果說出（對方所犯戒律的）名稱，則犯突吉羅；如果說出（對方所犯戒律的）事情，也犯突吉羅。隨著所說的是名稱還是事情，每一句話都犯突吉羅。
如果比丘看見其他比丘犯波羅夷（Pārājika，斷頭罪，最重的罪），對波羅夷罪產生懷疑，不知是波羅夷罪還是僧伽婆尸沙罪？是波羅夷罪還是波夜提罪？是波羅夷罪還是波羅提提舍尼罪？是波羅夷罪還是突吉羅罪？這人斷除了懷疑，在波羅夷罪中生起波羅夷罪之想，看見時產生看見之想，看見時產生非看見之想，看見時產生懷疑，聽聞時產生聽聞之想，聽聞時產生非聽聞之想，聽聞時產生懷疑，如果說出（對方所犯戒律的）名稱，則犯波夜提；如果說出（對方所犯戒律的）事情，則犯突吉羅。隨著所說的是名稱還是事情，每一句話都犯波夜提或突吉羅。
又如果比丘看見其他比丘犯僧伽婆尸沙罪，心生懷疑，這罪是僧伽婆尸沙罪還是波夜提罪？是僧伽婆尸沙罪還是波羅提提舍尼罪？是僧伽婆尸沙罪還是……
【English Translation】 English version: If (a bhikkhu) has a perception of hearing in hearing, a non-perception of hearing in hearing, or doubt in hearing, if he speaks the name (of the offense), it is a Pāyantika (a minor offense); if he speaks of the matter (of the offense), it is a Duṣkṛta (a lighter offense). According to whether he speaks of the name or the matter, each word is a Pāyantika or a Duṣkṛta.
Furthermore, if a bhikkhu sees another bhikkhu committing a Saṃghāvaśeṣa (a serious offense second only to Pārājika) and doubts whether it is a Saṃghāvaśeṣa or not a Saṃghāvaśeṣa, and later resolves his doubt, forming a perception of Saṃghāvaśeṣa in Saṃghāvaśeṣa, a perception of seeing in seeing, a non-perception of seeing in seeing, or doubt in seeing, a perception of hearing in hearing, a non-perception of hearing in hearing, or doubt in hearing, if he speaks the name (of the offense), it is a Pāyantika; if he speaks of the matter (of the offense), it is a Duṣkṛta. According to whether he speaks of the name or the matter, each word is a Pāyantika or a Duṣkṛta.
Furthermore, if a bhikkhu sees another bhikkhu committing a Pāyantika, a Prātideśanīya (an offense requiring confession), or a Duṣkṛta, and the bhikkhu doubts whether it is a Duṣkṛta or not a Duṣkṛta, and later resolves his doubt, forming a perception of Duṣkṛta in Duṣkṛta, a perception of seeing in seeing, a non-perception of seeing in seeing, or doubt in seeing, a perception of hearing in hearing, a non-perception of hearing in hearing, or doubt in hearing, if he speaks the name (of the offense), it is a Duṣkṛta; if he speaks of the matter (of the offense), it is also a Duṣkṛta. According to whether he speaks of the name or the matter, each word is a Duṣkṛta.
If a bhikkhu sees another bhikkhu committing a Pārājika (the most serious offense, resulting in expulsion), and doubts whether it is a Pārājika or a Saṃghāvaśeṣa, whether it is a Pārājika or a Pāyantika, whether it is a Pārājika or a Prātideśanīya, whether it is a Pārājika or a Duṣkṛta, and then resolves his doubt, forming a perception of Pārājika in Pārājika, a perception of seeing in seeing, a non-perception of seeing in seeing, or doubt in seeing, a perception of hearing in hearing, a non-perception of hearing in hearing, or doubt in hearing, if he speaks the name (of the offense), it is a Pāyantika; if he speaks of the matter (of the offense), it is a Duṣkṛta. According to whether he speaks of the name or the matter, each word is a Pāyantika or a Duṣkṛta.
Furthermore, if a bhikkhu sees another bhikkhu committing a Saṃghāvaśeṣa and doubts whether the offense is a Saṃghāvaśeṣa or a Pāyantika, whether it is a Saṃghāvaśeṣa or a Prātideśanīya, whether it is a Saṃghāvaśeṣa or...
突吉羅？為僧伽婆尸沙、為波羅夷？是人斷疑，于僧伽婆尸沙中生僧伽婆尸沙想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語，波夜提、突吉羅。
又比丘見余比丘犯波夜提、波羅提提舍尼、突吉羅，于突吉羅中生疑，為突吉羅、為波羅夷？為突吉羅、為僧伽婆尸沙？為突吉羅、為波夜提？為突吉羅、為波羅提提舍尼？是人斷疑，于突吉羅中生突吉羅想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，突吉羅；若說事，突吉羅。隨說名說事，一一語，突吉羅。
若比丘見余比丘犯波羅夷生疑，是罪為波羅夷？為僧伽婆尸沙？為波夜提？為波羅提提舍尼？為突吉羅？是人于波羅夷中定生突吉羅想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說名說事，一一語，波夜提、突吉羅。
又比丘見余比丘犯僧伽婆尸沙生疑，是罪為僧伽婆尸沙？為波夜提？為波羅提提舍尼？為突吉羅？為波羅夷？是人于僧伽婆尸沙中定生波羅夷想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，波夜提；若說事，突吉羅。隨說
【現代漢語翻譯】 現代漢語譯本： 突吉羅（Dukkata，惡作）？為僧伽婆尸沙（Sanghavasesa，僧殘罪）、為波羅夷（Parajika，斷頭罪）？如果這個人斷除疑惑，在僧伽婆尸沙罪中產生僧伽婆尸沙罪的想法，見時產生見是、見非、見疑的想法，聽時產生聽是、聽非、聽疑的想法，如果說出罪名，犯波夜提（Payattika，單墮罪）；如果說出事情，犯突吉羅罪。隨著說出罪名或事情，每一句話，都犯波夜提罪或突吉羅罪。
又如果比丘看見其他比丘犯波夜提罪、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅罪，對於突吉羅罪產生疑惑，是突吉羅罪？是波羅夷罪？是突吉羅罪？是僧伽婆尸沙罪？是突吉羅罪？是波夜提罪？是突吉羅罪？是波羅提提舍尼罪？如果這個人斷除疑惑，在突吉羅罪中產生突吉羅罪的想法，見時產生見是、見非、見疑的想法，聽時產生聽是、聽非、聽疑的想法，如果說出罪名，犯突吉羅罪；如果說出事情，犯突吉羅罪。隨著說出罪名或事情，每一句話，都犯突吉羅罪。
如果比丘看見其他比丘犯波羅夷罪產生疑惑，這個罪是波羅夷罪？是僧伽婆尸沙罪？是波夜提罪？是波羅提提舍尼罪？是突吉羅罪？如果這個人對於波羅夷罪確定地產生突吉羅罪的想法，見時產生見是、見非、見疑的想法，聽時產生聽是、聽非、聽疑的想法，如果說出罪名，犯波夜提罪；如果說出事情，犯突吉羅罪。隨著說出罪名或事情，每一句話，都犯波夜提罪或突吉羅罪。
又如果比丘看見其他比丘犯僧伽婆尸沙罪產生疑惑，這個罪是僧伽婆尸沙罪？是波夜提罪？是波羅提提舍尼罪？是突吉羅罪？是波羅夷罪？如果這個人對於僧伽婆尸沙罪確定地產生波羅夷罪的想法，見時產生見是、見非、見疑的想法，聽時產生聽是、聽非、聽疑的想法，如果說出罪名，犯波夜提罪；如果說出事情，犯突吉羅罪。隨著說
【English Translation】 English version: Dukkata (Dukkata, an offense of wrong-doing)? Is it Sanghavasesa (Sanghavasesa, an offense requiring a meeting of the Sangha)? Is it Parajika (Parajika, an offense entailing expulsion)? If that person resolves the doubt, and in regard to a Sanghavasesa offense, thinks it is a Sanghavasesa offense, when seeing, thinks he sees, thinks he does not see, or is in doubt; when hearing, thinks he hears, thinks he does not hear, or is in doubt; if he speaks the name, it is a Payattika (Payattika, an offense of expiation); if he speaks of the matter, it is a Dukkata. According to whether he speaks the name or speaks of the matter, for each word, it is a Payattika or a Dukkata.
Furthermore, if a bhikkhu sees another bhikkhu committing a Payattika, a Patidesaniya (Patidesaniya, an offense requiring confession), or a Dukkata, and has doubt about the Dukkata, is it a Dukkata? Is it a Parajika? Is it a Dukkata? Is it a Sanghavasesa? Is it a Dukkata? Is it a Payattika? Is it a Dukkata? Is it a Patidesaniya? If that person resolves the doubt, and in regard to a Dukkata offense, thinks it is a Dukkata offense, when seeing, thinks he sees, thinks he does not see, or is in doubt; when hearing, thinks he hears, thinks he does not hear, or is in doubt; if he speaks the name, it is a Dukkata; if he speaks of the matter, it is a Dukkata. According to whether he speaks the name or speaks of the matter, for each word, it is a Dukkata.
If a bhikkhu sees another bhikkhu committing a Parajika offense and has doubt, is this offense a Parajika? Is it a Sanghavasesa? Is it a Payattika? Is it a Patidesaniya? Is it a Dukkata? If that person, in regard to a Parajika offense, definitely thinks it is a Dukkata offense, when seeing, thinks he sees, thinks he does not see, or is in doubt; when hearing, thinks he hears, thinks he does not hear, or is in doubt; if he speaks the name, it is a Payattika; if he speaks of the matter, it is a Dukkata. According to whether he speaks the name or speaks of the matter, for each word, it is a Payattika or a Dukkata.
Furthermore, if a bhikkhu sees another bhikkhu committing a Sanghavasesa offense and has doubt, is this offense a Sanghavasesa? Is it a Payattika? Is it a Patidesaniya? Is it a Dukkata? Is it a Parajika? If that person, in regard to a Sanghavasesa offense, definitely thinks it is a Parajika offense, when seeing, thinks he sees, thinks he does not see, or is in doubt; when hearing, thinks he hears, thinks he does not hear, or is in doubt; if he speaks the name, it is a Payattika; if he speaks of the matter, it is a Dukkata. According to whether he speaks
名說事，一一語，波夜提、突吉羅。
又比丘見余比丘犯波夜提、波羅提提舍尼、突吉羅，是人于突吉羅中生疑，為突吉羅？為波羅夷？為僧伽婆尸沙？為波夜提？為波羅提提舍尼？是人突吉羅中定生波羅提提舍尼想，見中見想、見中不見想、見中疑、聞中聞想、聞中不聞想、聞中疑，若說名，突吉羅；若說事，突吉羅。隨說名說事，一一語，突吉羅。(八事竟)
佛在王舍城。爾時長老陀驃力士子，多知多識，能致供養飲食、衣服、臥具、醫藥、資生之具。時陀驃比丘衣服故壞，諸居士因陀驃比丘故，多與眾僧飲食、衣服，現前僧應分物。時彌多羅浮摩比丘作是念：「因是陀驃比丘故，眾僧多得供養飲食、衣服、臥具、湯藥，是陀驃比丘衣服故壞。今眾僧得現前僧應分物，當於眾前作羯磨與陀驃比丘。」作是念已，即眾僧中作羯磨與陀驃比丘。是彌多羅浮摩比丘先自勸與已，後作是言：「諸比丘隨所親厚，回僧物與。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，先自勸與，後作是言：『諸比丘隨所親厚，回僧物與。』」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比
【現代漢語翻譯】 現代漢語譯本： 如果（比丘）說名稱或事情，每一句話都會構成波夜提（Pāyattika，墮罪）、突吉羅（Dukkata，惡作）。
此外，如果一個比丘看到其他比丘犯了波夜提、波羅提提舍尼（Pāṭidesanīya，應懺悔罪）、突吉羅，而這個人對突吉羅產生懷疑，不知道是突吉羅？還是波羅夷（Pārājika，斷頭罪）？還是僧伽婆尸沙（Saṃghādisesa，僧殘罪）？還是波夜提？還是波羅提提舍尼？這個人對突吉羅確定地產生了波羅提提舍尼的想法，在看到中產生看到之想、看到中產生未見之想、看到中產生懷疑，聽到中產生聽到之想、聽到中產生未聽到之想、聽到中產生懷疑，如果說名稱，構成突吉羅；如果說事情，構成突吉羅。無論說名稱還是說事情，每一句話都構成突吉羅。（八事結束）
佛陀住在王舍城（Rājagṛha）。當時，長老陀驃力士子（Dabba Mallaputta）博學多聞，能夠帶來供養的飲食、衣服、臥具、醫藥、生活必需品。當時，陀驃比丘的衣服破舊損壞，許多居士因為陀驃比丘的緣故，大量地供養僧眾飲食、衣服，以及現前僧眾應該分配的物品。當時，彌多羅浮摩（Mittabhūmaka）比丘心想：『因為這位陀驃比丘的緣故，僧眾得到了大量的供養飲食、衣服、臥具、湯藥，而陀驃比丘的衣服破舊損壞。現在僧眾得到了現前僧眾應該分配的物品，應當在僧眾面前舉行羯磨（kamma，儀式）給予陀驃比丘。』這樣想之後，就在僧眾中舉行羯磨給予陀驃比丘。這位彌多羅浮摩比丘先自己勸說給予之後，又說：『各位比丘，隨你們的親疏厚薄，把僧眾的物品轉送給別人。』其中有少欲知足、奉行頭陀（dhūta，苦行）的比丘，聽到這件事心中不悅，用各種因緣呵責：『怎麼能稱為比丘，先自己勸說給予，然後又說：『各位比丘，隨你們的親疏厚薄，把僧眾的物品轉送給別人。』用各種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知故問彌多羅浮摩比丘：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責：『怎麼能稱為比
【English Translation】 English version: If (a bhikkhu) speaks of a name or a matter, each word constitutes a Pāyattika (an offense entailing confession), a Dukkata (an offense of wrong-doing).
Furthermore, if a bhikkhu sees another bhikkhu committing a Pāyattika, a Pāṭidesanīya (an offense requiring confession), or a Dukkata, and this person has doubts about the Dukkata, wondering if it is a Dukkata? Or a Pārājika (an offense entailing expulsion)? Or a Saṃghādisesa (an offense requiring a meeting of the Sangha)? Or a Pāyattika? Or a Pāṭidesanīya? This person definitely generates the thought of a Pāṭidesanīya regarding the Dukkata, generating the thought of seeing within seeing, generating the thought of not seeing within seeing, generating doubt within seeing, generating the thought of hearing within hearing, generating the thought of not hearing within hearing, generating doubt within hearing. If he speaks of the name, it constitutes a Dukkata; if he speaks of the matter, it constitutes a Dukkata. Whether speaking of the name or speaking of the matter, each word constitutes a Dukkata. (End of the eight matters)
The Buddha was residing in Rājagṛha (王舍城). At that time, the elder Dabba Mallaputta (陀驃力士子) was learned and knowledgeable, capable of procuring offerings of food, clothing, bedding, medicine, and necessities of life. At that time, Bhikkhu Dabba's robes were old and damaged, and many laypeople, because of Bhikkhu Dabba, generously offered the Sangha food, clothing, and items that the present Sangha should distribute. At that time, Bhikkhu Mittabhūmaka (彌多羅浮摩) thought to himself: 'Because of this Bhikkhu Dabba, the Sangha has received abundant offerings of food, clothing, bedding, and medicine, while Bhikkhu Dabba's robes are old and damaged. Now that the Sangha has received items that the present Sangha should distribute, a kamma (羯磨, a formal act of the Sangha) should be performed in front of the Sangha to give them to Bhikkhu Dabba.' After thinking this, he performed a kamma in the Sangha to give them to Bhikkhu Dabba. This Bhikkhu Mittabhūmaka first encouraged giving himself, and then said: 'Bhikkhus, according to your closeness and affection, transfer the Sangha's property to others.' Among them were bhikkhus who were content with little, practicing dhūta (頭陀, ascetic practices), and upon hearing this matter, they were displeased and rebuked him with various reasons: 'How can you be called a bhikkhu, first encouraging giving yourself, and then saying: 'Bhikkhus, according to your closeness and affection, transfer the Sangha's property to others'?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus, and knowingly asked Bhikkhu Mittabhūmaka: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a
丘，先自勸與，後作是言：『諸比丘隨所親厚，回僧物與。』」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘先自勸與，後作是言：『諸比丘隨所親厚，回僧物與。』波夜提。」
先勸與者，先與僧欲，後作是言：「隨親厚者，隨和上阿阇梨、隨同和上同阿阇梨、隨善知識、隨所愛念、隨同事、隨國土、隨聚落、隨家隨伴。」
僧物者，若得佈施物，衣缽、戶鉤、時藥、夜分藥、七日藥、終身藥。
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘先勸與欲竟，後作是言：「諸比丘隨所親厚，回僧物與。」得波夜提。若作是言：「隨和上隨阿阇梨、隨同和上同阿阇梨、隨善知識、隨所愛念、隨所同事、隨國土隨聚落。隨家隨伴。」皆波夜提。(九事竟)
佛在拘睒彌國。爾時長老闡那犯可悔過罪，時諸比丘慈心憐愍欲利益故，教令悔過言：「闡那！汝犯某可悔過罪，汝應發露莫覆藏。」闡那言：「用是雜碎戒為？半月說戒時，令諸比丘疑悔惱熱，憂愁不樂生舍戒心。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，作是言：『用是雜碎戒為？半月說時，令諸比丘疑悔惱熱，憂愁不樂生舍戒心。』」種種因
【現代漢語翻譯】 現代漢語譯本：佛陀說：『有些比丘先自己勸說給予，然後說：『各位比丘，可以隨意將僧團的財物給予自己親近喜愛的人。』』佛陀用各種因緣呵斥了這種行為，並告訴各位比丘：『因為有十種利益，所以要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘先自己勸說給予，然後說：『各位比丘，可以隨意將僧團的財物給予自己親近喜愛的人。』，就犯了波夜提罪（一種需要懺悔的罪）。』
『先勸與者』，是指先徵求僧團的同意，然後說：『可以隨意給予親近喜愛的人，包括和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、與自己同一和尚或阿阇梨的同門、善知識（Kalyanamitra，良師益友）、自己所愛念的人、與自己共事的人、同一國土的人、同一聚落的人、同一家庭的人、以及自己的同伴。』
『僧物』，是指通過佈施獲得的財物，包括衣服、缽、戶鉤、臨時用的藥物、夜間用的藥物、七天內用的藥物、以及終身使用的藥物。
『波夜提』，是指會帶來煮燒般的痛苦、覆蓋和障礙，如果不懺悔，就會障礙修道的罪過。
在此戒中，如果比丘先勸說給予，並且已經徵求了僧團的同意，然後說：『各位比丘，可以隨意將僧團的財物給予自己親近喜愛的人。』，就犯了波夜提罪。如果說：『可以隨意給予和尚、阿阇梨、與自己同一和尚或阿阇梨的同門、善知識、自己所愛念的人、與自己共事的人、同一國土的人、同一聚落的人、同一家庭的人、以及自己的同伴。』，都犯了波夜提罪。（以上是九種情況）
佛陀住在拘睒彌國（Kausambi）。當時，長老闡那（Channa）犯了應該懺悔的罪過。各位比丘出於慈悲憐憫，想要利益他，就勸他懺悔說：『闡那！你犯了某個應該懺悔的罪過，你應該坦白承認，不要隱瞞。』闡那說：『這些瑣碎的戒律有什麼用？半月誦戒的時候，讓各位比丘疑慮後悔、煩惱燥熱、憂愁不樂，產生捨棄戒律的心。』有些少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事後心中不悅，用各種因緣呵責他說：『你怎麼能說：『這些瑣碎的戒律有什麼用？半月誦戒的時候，讓各位比丘疑慮後悔、煩惱燥熱、憂愁不樂，產生捨棄戒律的心。』？』
【English Translation】 English version: The Buddha said, 'Some monks first encourage giving, and then say, 'Monks, you can freely give the Sangha's (community of monks) property to those you are close to and fond of.'' The Buddha rebuked this behavior with various reasons and told the monks, 'Because there are ten benefits, precepts must be established for the monks. From now on, this precept should be stated as follows: If a monk first encourages giving, and then says, 'Monks, you can freely give the Sangha's property to those you are close to and fond of,' he commits a Payattika (a type of offense requiring confession).'
'First encourages giving' means first seeking the Sangha's consent, and then saying, 'You can freely give to those you are close to and fond of, including the Upadhyaya (preceptor), the Acarya (teacher), those who share the same Upadhyaya or Acarya, Kalyanamitra (spiritual friend), those you love and cherish, those you work with, those from the same country, those from the same village, those from the same family, and your companions.'
'Sangha's property' refers to property obtained through donations, including robes, bowls, door hooks, temporary medicine, night medicine, seven-day medicine, and lifelong medicine.
'Payattika' refers to an offense that brings burning pain, covering, and obstruction, and if not repented, will obstruct the path of cultivation.
In this precept, if a monk first encourages giving and has already sought the Sangha's consent, and then says, 'Monks, you can freely give the Sangha's property to those you are close to and fond of,' he commits a Payattika offense. If he says, 'You can freely give to the Upadhyaya, the Acarya, those who share the same Upadhyaya or Acarya, Kalyanamitra, those you love and cherish, those you work with, those from the same country, those from the same village, those from the same family, and your companions,' he commits a Payattika offense in each case. (These are the nine situations)
The Buddha was staying in Kausambi. At that time, the elder Channa committed an offense that should be confessed. The monks, out of compassion and wanting to benefit him, advised him to confess, saying, 'Channa! You have committed a certain offense that should be confessed. You should confess it openly and not hide it.' Channa said, 'What is the use of these trivial precepts? When reciting the precepts every half month, it causes the monks to doubt, regret, become annoyed and agitated, feel sad and unhappy, and develop the desire to abandon the precepts.' Some monks who were content with little, practiced asceticism (dhuta), and were displeased upon hearing this, rebuked him with various reasons, saying, 'How can you say, 'What is the use of these trivial precepts? When reciting the precepts every half month, it causes the monks to doubt, regret, become annoyed and agitated, feel sad and unhappy, and develop the desire to abandon the precepts'?'
緣呵已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，毀呰己所學？」以種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘，說戒時作是言：『何用是雜碎戒為？半月說時，令諸比丘疑悔惱熱，憂愁不樂生舍戒心。』作是輕呵戒者，波夜提。」
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘說四波羅夷時，作是言：「用是四波羅夷為？半月說時，令諸比丘疑悔惱熱，憂愁不樂生舍戒心。」波夜提。若比丘說十三僧伽婆尸沙時、二不定法時、三十尼薩耆波夜提法時、九十波夜提時、四波羅提提舍尼時、眾多學法時、七止諍法時，及說隨律經時，若作是言：「用是隨律經為？半月說時，令諸比丘疑悔惱，熱憂愁不樂生舍戒心。」作是語者，皆波夜提。除隨律經，說余經時：「用說是經為？令諸比丘疑悔惱熱，憂愁不樂生舍戒心。」作是語者，突吉羅。隨所說處，一一語，得波夜提、突吉羅。(十事竟)
佛在阿羅毗國。爾時阿羅毗諸比丘，自手拔寺中草、經行處草、經行兩頭處草，自手採花。是時有居士，于草木中生有命想見，以妒嫉心言：「沙門釋子是奪命人，殺一切
【現代漢語翻譯】 現代漢語譯本： 緣呵已（Yuan He Yi，人名），向佛陀詳細地敘述了這件事。佛陀因為這件事召集了比丘僧團，明知此事卻故意問闡那（Channa，人名）說：『你真的做了這件事嗎？』闡那回答說：『確實做了，世尊！』佛陀用種種因緣呵責他說：『怎麼能稱為比丘，卻詆譭自己所學的戒律呢？』用種種因緣呵責之後，告訴眾比丘：『爲了十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘在誦戒時說這樣的話：『要這些瑣碎的戒律有什麼用呢？半月誦戒時，讓眾比丘疑慮後悔、煩惱焦躁，憂愁不快樂，生起捨棄戒律的心。』像這樣輕視譭謗戒律的人，犯波夜提（Payatika，一種罪名）。』 波夜提（Payatika）的意思是煮燒覆蓋障礙，如果不懺悔改過，就能障礙修道的道路。 在這條戒律中，觸犯的情況是：如果比丘在說四波羅夷（Siparajika，四重罪）時，說這樣的話：『要這四波羅夷有什麼用呢？半月誦戒時，讓眾比丘疑慮後悔、煩惱焦躁，憂愁不快樂，生起捨棄戒律的心。』犯波夜提。如果比丘在說十三僧伽婆尸沙（Sanghabasesa，十三僧殘）時、二不定法（Aniyatadhamma，二不定法）時、三十尼薩耆波夜提法（Nisaggiyapayattika，三十捨墮法）時、九十波夜提（Payatika，九十單墮）時、四波羅提提舍尼（Patidesaniya，四悔過法）時、眾多學法（Sekhiya，眾多學法）時、七止諍法（Adhikaranasamatha，七滅諍法）時，以及在說隨律經時，如果說這樣的話：『要這隨律經有什麼用呢？半月誦戒時，讓眾比丘疑慮後悔、煩惱焦躁，憂愁不快樂，生起捨棄戒律的心。』說了這樣的話，都犯波夜提。除了隨律經，在說其他經典時：『要說這部經有什麼用呢？讓眾比丘疑慮後悔、煩惱焦躁，憂愁不快樂，生起捨棄戒律的心。』說了這樣的話，犯突吉羅（Dukkata，一種輕罪）。隨所說之處，每一句話，都得到波夜提、突吉羅。（十事完畢） 佛陀在阿羅毗國（Alavi，地名）。當時阿羅毗國的眾比丘，親手拔除寺院中的草、經行處的草、經行兩頭處的草，親手採摘花朵。當時有居士，對草木生起有生命的想見，以嫉妒的心說：『沙門釋子（Sakya，釋迦族出家的弟子）是奪命的人，殺害一切生命。』
【English Translation】 English version: Yuan He Yi (name), extensively reported the matter to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha (community of monks), knowingly asked Channa (name): 'Did you really do this?' Channa replied: 'Indeed, I did, World Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a Bhikkhu (monk), yet denigrate what you have learned?' After rebuking him with various reasons, he told the Bhikkhus (monks): 'For the sake of ten benefits, I establish this precept with the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu, during the recitation of the precepts, says: 'What is the use of these trivial precepts? During the bi-monthly recitation, they cause the Bhikkhus to doubt, regret, become annoyed and agitated, feel sorrow and unhappiness, and give rise to the intention to abandon the precepts.' One who thus belittles and disparages the precepts commits a Payatika (offense).' Payatika (offense) means to cook, burn, cover, and obstruct. If one does not repent and reform, it can obstruct the path of cultivation. In this precept, the offenses are: If a Bhikkhu, when reciting the four Parajikas (four major offenses), says: 'What is the use of these four Parajikas? During the bi-monthly recitation, they cause the Bhikkhus to doubt, regret, become annoyed and agitated, feel sorrow and unhappiness, and give rise to the intention to abandon the precepts.' He commits a Payatika. If a Bhikkhu, when reciting the thirteen Sanghabasesas (thirteen offenses requiring a Sangha meeting), the two Aniyatadhammas (two uncertain offenses), the thirty Nissaggiyapayattikas (thirty offenses involving forfeiture), the ninety Payatikas (ninety offenses of expiation), the four Patidesaniyas (four offenses requiring confession), the numerous Sekhiyas (numerous training rules), the seven Adhikaranasamathas (seven methods for settling disputes), and when reciting the Anubandha Sutta (related sutras), if he says: 'What is the use of these Anubandha Suttas? During the bi-monthly recitation, they cause the Bhikkhus to doubt, regret, become annoyed and agitated, feel sorrow and unhappiness, and give rise to the intention to abandon the precepts.' Saying such words, he commits a Payatika. Except for the Anubandha Sutta, when reciting other sutras: 'What is the use of reciting this sutra? It causes the Bhikkhus to doubt, regret, become annoyed and agitated, feel sorrow and unhappiness, and give rise to the intention to abandon the precepts.' Saying such words, he commits a Dukkata (minor offense). In each place where it is said, for each word, one incurs a Payatika or a Dukkata. (End of the ten matters) The Buddha was in the country of Alavi (place name). At that time, the Bhikkhus of Alavi personally pulled out the grass in the monastery, the grass in the walking path, and the grass at both ends of the walking path, and personally picked flowers. At that time, there was a householder who had the perception of life in plants and trees, and with a jealous mind said: 'The Sakya (disciples of the Sakya clan who have left home) ascetics are takers of life, killing all living beings.'
眾生。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問阿羅毗比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責阿羅毗比丘：「云何名比丘，自手拔寺內草、經行處草、經行兩頭處草、自手採花？」佛但呵責而未結戒。
佛在舍衛國。爾時有一摩訶盧比丘，是木師種，斫大畢撥樹起大房舍。是樹神后夜時，擔負小兒，手復牽抱男女，圍繞往詣佛所，頭面禮足一面立已，白佛言：「世尊！云何有是法？我所住、所止、所依、所歸、所趣房舍，有一摩訶盧比丘，斫我樹取作大房舍。我兒子幼小眾多，冬八夜時，寒風破竹冰凍寒甚。我當於何安隱兒子？」佛爾時敕余鬼言：「汝當安止與是住處。」諸鬼以佛語故即與住處。是夜過已，佛以是事集比丘僧，語諸比丘：「昨夜有一鬼，擔負小兒，手復牽抱男女，圍繞來至我所，頭面作禮一面立言：『云何有是法？我所住、所止、所依、所歸、所趣房舍，有一摩訶盧比丘，斫我樹取作大房舍。我兒子幼小眾多，冬八夜時，寒風破竹冰凍寒甚。我當於何安隱兒子？』」佛語諸比丘：「是事非法、不是、不應爾。居士天神皆嫌呵責：『云何名比丘，自手拔寺內草、經行處草、經行處、兩頭草，自手採花？』」種種因緣
【現代漢語翻譯】 現代漢語譯本： 『眾生。』寺中有一位比丘，他少欲知足，奉行頭陀行（dhūta，一種苦行），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因此事召集比丘僧團，明知此事卻故意問阿羅毗（Āḷavī）比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用種種理由呵責阿羅毗比丘：『怎麼能稱為比丘，卻親手拔除寺院內的草、經行處的草、經行處兩端的草，還親手採摘花朵呢？』佛陀只是呵責，當時並未制定戒律。
佛陀住在舍衛國（Śrāvastī）。當時有一位摩訶盧（Mahālu）比丘，是木匠出身，砍伐一棵大的畢撥樹（pippala tree）來建造大的房舍。這棵樹的神在後半夜，揹著小孩，手裡又牽著抱著男女，圍繞著來到佛陀處所，頂禮佛足後站在一旁，對佛陀說：『世尊！怎麼會有這樣的事？我所居住、所停留、所依靠、所歸屬、所前往的房舍，有一位摩訶盧比丘，砍伐我的樹來建造大的房舍。我的孩子們年幼眾多，在冬天寒冷的夜晚，寒風穿過竹林，冰凍嚴寒。我該在哪裡安頓我的孩子們呢？』佛陀當時命令其餘的鬼神說：『你們應當給他們安排住處。』眾鬼神因為佛陀的命令，就給了他們住處。這夜過後，佛陀因為這件事召集比丘僧團，告訴眾比丘：『昨天晚上有一個鬼神，揹著小孩，手裡又牽著抱著男女，圍繞著來到我這裡，頂禮後站在一旁說：『怎麼會有這樣的事？我所居住、所停留、所依靠、所歸屬、所前往的房舍，有一位摩訶盧比丘，砍伐我的樹來建造大的房舍。我的孩子們年幼眾多，在冬天寒冷的夜晚，寒風穿過竹林，冰凍嚴寒。我該在哪裡安頓我的孩子們呢？』』佛陀告訴眾比丘：『這件事不合法、不對、不應該這樣做。在家居士和天神都嫌棄呵責：『怎麼能稱為比丘，卻親手拔除寺院內的草、經行處的草、經行處兩端的草，還親手採摘花朵呢？』』用種種理由
【English Translation】 English version: 'Sentient beings.' Among them was a Bhikṣu (monk) who was content with little, practiced dhūta (ascetic practices), and upon hearing this matter, was displeased and reported it in detail to the Buddha. The Buddha, regarding this matter, assembled the Saṅgha (monastic community) of Bhikṣus, and knowing the matter, deliberately asked the Āḷavī (name of a place) Bhikṣus: 'Did you truly do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha, with various reasons, rebuked the Āḷavī Bhikṣus: 'How can you be called Bhikṣus, yet personally uproot the grass within the monastery, the grass of the promenade, the grass at both ends of the promenade, and personally pick flowers?' The Buddha only rebuked them and did not yet establish a precept.
The Buddha was in Śrāvastī (name of a city). At that time, there was a Mahālu (name of a Bhikṣu) Bhikṣu, who was of carpenter lineage, who cut down a large pippala tree (Ficus religiosa) to build a large dwelling. The spirit of this tree, in the latter part of the night, carrying a small child on its back, and holding boys and girls by the hand, surrounded and went to the Buddha's place, bowed at his feet, stood to one side, and said to the Buddha: 'O Blessed One! How can there be such a thing? The dwelling where I live, stay, rely, belong, and go, a Mahālu Bhikṣu has cut down my tree to build a large dwelling. My children are young and numerous, and during the eight nights of winter, the cold wind breaks through the bamboo, and the freezing cold is severe. Where shall I settle my children in peace?' The Buddha then ordered the other spirits, saying: 'You should arrange a dwelling for them.' The spirits, because of the Buddha's command, immediately gave them a dwelling. After this night had passed, the Buddha, because of this matter, assembled the Saṅgha of Bhikṣus, and told the Bhikṣus: 'Last night, a spirit, carrying a small child on its back, and holding boys and girls by the hand, surrounded and came to me, bowed and stood to one side, saying: 'How can there be such a thing? The dwelling where I live, stay, rely, belong, and go, a Mahālu Bhikṣu has cut down my tree to build a large dwelling. My children are young and numerous, and during the eight nights of winter, the cold wind breaks through the bamboo, and the freezing cold is severe. Where shall I settle my children in peace?'' The Buddha told the Bhikṣus: 'This matter is unlawful, incorrect, and should not be done. Laypeople and gods all despise and rebuke: 'How can you be called Bhikṣus, yet personally uproot the grass within the monastery, the grass of the promenade, the grass at both ends of the promenade, and personally pick flowers?'' With various reasons
呵已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘斫拔鬼村種子，波夜提。」
鬼村者，謂生草木，眾生依住。眾生者，謂樹神、泉神、河神、舍神、交道神、市神、都道神、蚊虻、蛣蜣、蛺蝶、啖麻蟲、蝎蟲、蟻子，是眾生以草木為舍，亦以為村聚落城邑。生者，謂根含潤澤，若自斷、若教人斷、自破、教破、自燒、教燒，是名為斫。
草木有五種子：根種子、莖種子、節種子、自落種子、實種子。根種子者，謂藕、羅卜、蕪菁、舍樓樓、偷樓樓，如是比種根生物。莖種子者，謂石榴、葡萄、楊柳、沙勒，如是比種莖生物。節種子者，謂甘蔗、粗竹、細竹，如是比種節生物。自落種子者，謂蓼、阿修盧、波修盧、修伽羅、菩提那，如是比自零落生物。實種子者，謂稻、麻、麥、大豆、小豆、褊豆，如是比種子生物。
波夜提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘根種子中，根種子想、生中生想，若自斷教斷、自破教破、自燒教燒，波夜提。又比丘根種子中，莖種子想、枝種子想、自落種子想、實種子想、生中生想，若自斷教斷、自破教破、自燒教燒，波夜提。
若比丘莖種子中，莖種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜
【現代漢語翻譯】 現代漢語譯本
阿逸（Ajita），對眾比丘說：『因為有十種利益，所以要和眾比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘砍伐鬼村的種子，犯波夜提（Pāyantika，一種懺悔罪）。』
『鬼村』，指的是生長著的草木，是眾生所依賴居住的地方。『眾生』，指的是樹神、泉神、河神、舍神（房屋神）、交道神（十字路口神）、市神（市場神）、都道神（城市道路神），以及蚊、虻、蛣蜣（屎殼郎）、蛺蝶（蝴蝶）、啖麻蟲（吃麻的蟲）、蝎蟲、蟻子等，這些眾生以草木為住所，也將其作為村落、聚落、城邑。『生』，指的是根部含有潤澤。無論是自己砍斷、教人砍斷，自己破壞、教人破壞，自己燒燬、教人燒燬，這都叫做『斫』（砍伐）。
草木有五種種子：根種子、莖種子、節種子、自落種子、實種子。根種子，指的是藕、蘿蔔、蕪菁、舍樓樓（一種植物）、偷樓樓（一種植物），像這樣用根來種植生長的。莖種子，指的是石榴、葡萄、楊柳、沙勒（一種植物），像這樣用莖來種植生長的。節種子，指的是甘蔗、粗竹、細竹，像這樣用節來種植生長的。自落種子，指的是蓼（一種植物）、阿修盧（一種植物）、波修盧（一種植物）、修伽羅（一種植物）、菩提那（一種植物），像這樣自己掉落生長的。實種子，指的是稻、麻、麥、大豆、小豆、褊豆（扁豆），像這樣用種子來種植生長的。
『波夜提』，意思是煮燒覆障，如果不懺悔過錯，就能夠障礙修道。
在這條戒律中，觸犯的情況是：如果比丘在根種子中，認為是根種子，並且認為其中有生命，無論是自己砍斷、教人砍斷，自己破壞、教人破壞，自己燒燬、教人燒燬，犯波夜提。如果比丘在根種子中，認為是莖種子、枝種子、自落種子、實種子，並且認為其中有生命，無論是自己砍斷、教人砍斷，自己破壞、教人破壞，自己燒燬、教人燒燬，犯波夜提。
如果比丘在莖種子中，認為是莖種子，並且認為其中有生命，無論是自己砍斷、教人砍斷，自己破壞、教人破壞，自己燒燬、教人燒燬，犯波夜提。
【English Translation】 English version
Ajita, said to the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu cuts the seeds of a ghost village, it is a Pāyantika (an offense requiring confession).'
'Ghost village' refers to growing grasses and trees, which are the places where beings rely on to live. 'Beings' refers to tree spirits, spring spirits, river spirits, house spirits, crossroads spirits, market spirits, city road spirits, as well as mosquitoes, gadflies, dung beetles, butterflies, hemp-eating worms, scorpions, ants, etc. These beings take grasses and trees as their dwellings, and also regard them as villages, settlements, and cities. 'Growing' refers to roots containing moisture. Whether one cuts it oneself, instructs others to cut it, destroys it oneself, instructs others to destroy it, burns it oneself, or instructs others to burn it, this is called 'cutting'.
There are five kinds of seeds for grasses and trees: root seeds, stem seeds, node seeds, self-falling seeds, and fruit seeds. Root seeds refer to lotus roots, radishes, turnips, sherulou (a type of plant), and toulou (a type of plant), which are grown from roots. Stem seeds refer to pomegranates, grapes, willows, and shale (a type of plant), which are grown from stems. Node seeds refer to sugar cane, thick bamboo, and thin bamboo, which are grown from nodes. Self-falling seeds refer to liao (a type of plant), ashulu (a type of plant), poshelu (a type of plant), xiujialuo (a type of plant), and putina (a type of plant), which grow from seeds that fall by themselves. Fruit seeds refer to rice, hemp, wheat, soybeans, small beans, and flat beans, which are grown from seeds.
'Pāyantika' means boiling, burning, and covering obstacles. If one does not repent of one's faults, it can obstruct the path of cultivation.
In this precept, the offense occurs if a Bhikkhu thinks of a root seed as a root seed, and thinks that there is life in it, whether one cuts it oneself, instructs others to cut it, destroys it oneself, instructs others to destroy it, burns it oneself, or instructs others to burn it, it is a Pāyantika. If a Bhikkhu thinks of a root seed as a stem seed, branch seed, self-falling seed, or fruit seed, and thinks that there is life in it, whether one cuts it oneself, instructs others to cut it, destroys it oneself, instructs others to destroy it, burns it oneself, or instructs others to burn it, it is a Pāyantika.
If a Bhikkhu thinks of a stem seed as a stem seed, and thinks that there is life in it, whether one cuts it oneself, instructs others to cut it, destroys it oneself, or burns it oneself, it is a Pāyantika.
提。又比丘莖種子中，枝種子想、自落種子想、實種子想、根種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。
若比丘枝種子中，枝種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。又比丘枝種子中，自落種子想、實種子想、根種子想、莖種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。
若比丘自落種子中，自落種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。又比丘自落種子中，實種子想、根種子想、莖種子想、枝種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。
若比丘實種子中，實種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。又比丘實種子中，根種子想、莖種子想、枝種子想、自落種子想、生中生想，自斷教斷、自破教破、自燒教燒，波夜提。
若比丘一時燒五種子，一時犯五波夜提。一一燒，一一波夜提。隨所燒，得爾所波夜提。
若比丘自斷樹、若教斷，波夜提。隨所斷樹，得爾所波夜提。
若比丘自斷草、教斷，波夜提。隨所斷草，得爾所波夜提。
生中生想，自斷教斷，波夜提。生中干想，自斷、教斷，波夜提。生中疑為干為生，自斷教斷，波夜提。若干中生想，自
【現代漢語翻譯】 現代漢語譯本： 若有比丘在莖種子（植物的莖部所生的種子）中，作枝種子想（誤認為枝條的種子）、自落種子想（誤認為自然脫落的種子）、實種子想（誤認為飽滿的種子）、根種子想（誤認為根部的種子）、生中生想（誤認為正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提（一種輕罪）。 若比丘在枝種子（植物枝條上的種子）中，作枝種子想（認為是枝條的種子）、生中生想（認為是正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘在枝種子（植物枝條上的種子）中，誤認為自落種子（自然脫落的種子）、實種子（飽滿的種子）、根種子（根部的種子）、莖種子（莖部的種子）、生中生想（正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘在自落種子（自然脫落的種子）中，作自落種子想（認為是自然脫落的種子）、生中生想（認為是正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘在自落種子（自然脫落的種子）中，誤認為實種子（飽滿的種子）、根種子（根部的種子）、莖種子（莖部的種子）、枝種子（枝條的種子）、生中生想（正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘在實種子（飽滿的種子）中，作實種子想（認為是飽滿的種子）、生中生想（認為是正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘在實種子（飽滿的種子）中，誤認為根種子（根部的種子）、莖種子（莖部的種子）、枝種子（枝條的種子）、自落種子（自然脫落的種子）、生中生想（正在生長的種子），自己砍斷、教唆他人砍斷、自己破壞、教唆他人破壞、自己焚燒、教唆他人焚燒，犯波夜提。 若比丘同時焚燒五種種子，一次性觸犯五次波夜提。如果一個一個地焚燒，每焚燒一個，就犯一次波夜提。根據所焚燒的種子數量，得到相應數量的波夜提罪。 若比丘自己砍斷樹木，或者教唆他人砍斷樹木，犯波夜提。根據所砍斷樹木的數量，得到相應數量的波夜提罪。 若比丘自己砍斷草，或者教唆他人砍斷草，犯波夜提。根據所砍斷草的數量，得到相應數量的波夜提罪。 對比丘認為正在生長的植物是正在生長的，自己砍斷或教唆他人砍斷，犯波夜提。認為正在生長的植物是已經乾枯的，自己砍斷或教唆他人砍斷，犯波夜提。對比丘懷疑植物是乾枯的還是正在生長的，自己砍斷或教唆他人砍斷，犯波夜提。對比丘認為已經乾枯的植物是正在生長的，自己...
【English Translation】 English version: If a Bhikkhu (Buddhist monk) regarding a stem seed (seed from the stem of a plant) thinks it is a branch seed, a self-fallen seed, a true seed, a root seed, or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika (a minor offense). If a Bhikkhu regarding a branch seed (seed from the branch of a plant) thinks it is a branch seed or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu regarding a branch seed (seed from the branch of a plant) mistakenly thinks it is a self-fallen seed, a true seed, a root seed, a stem seed, or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu regarding a self-fallen seed (naturally fallen seed) thinks it is a self-fallen seed or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu regarding a self-fallen seed (naturally fallen seed) mistakenly thinks it is a true seed, a root seed, a stem seed, a branch seed, or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu regarding a true seed (a full, viable seed) thinks it is a true seed or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu regarding a true seed (a full, viable seed) mistakenly thinks it is a root seed, a stem seed, a branch seed, a self-fallen seed, or a seed in the process of growing, and he himself cuts it, instructs another to cut it, himself destroys it, instructs another to destroy it, himself burns it, or instructs another to burn it, he commits a Payattika. If a Bhikkhu burns five kinds of seeds at once, he commits five Payattikas at once. If he burns them one by one, he commits one Payattika for each one burned. According to the number of seeds burned, he incurs that many Payattikas. If a Bhikkhu himself cuts down a tree, or instructs another to cut it down, he commits a Payattika. According to the number of trees cut down, he incurs that many Payattikas. If a Bhikkhu himself cuts grass, or instructs another to cut grass, he commits a Payattika. According to the amount of grass cut, he incurs that many Payattikas. Thinking that something growing is growing, and cutting it himself or instructing another to cut it, is a Payattika. Thinking that something growing is dry, and cutting it himself or instructing another to cut it, is a Payattika. Doubting whether something is dry or growing, and cutting it himself or instructing another to cut it, is a Payattika. Thinking that something dry is growing, and...
斷教斷，突吉羅。干中疑為干為生，自斷教斷，突吉羅。干中干想，自斷教斷，不犯。(十一事竟)
佛在王舍城。爾時陀驃比丘力士子，成就五法，僧羯磨作差會人，差諸比丘會時，不隨欲、不隨瞋、不隨怖、不隨癡、知次第，隨上下坐不越次。爾時彌多羅浮摩比丘，得粗惡不美飲食處，啖不美食時，作是念言：「是陀驃比丘，隨欲差會，隨瞋、怖、癡、不知次第、越次不隨上下坐。我等當共滅擯是人，更立差會人。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，僧如法羯磨差會人，便瞋譏言：『是隨欲、瞋、怖、癡、不知次第、越次不隨上下坐。』」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！」佛以是事種種因緣呵責：「云何名比丘，僧如法羯磨差會人，便譏瞋？」佛以種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘瞋譏差會人者，波夜提。」
波夜提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘僧如法羯磨差會人，瞋譏是人者，波夜提。
若僧如法羯磨差十四人，瞋譏是人者，波夜提。若十二人未舍羯磨，瞋譏是人者，波夜提。若舍羯
【現代漢語翻譯】 現代漢語譯本： 斷教斷，犯突吉羅（輕罪）。如果對未完成的事情產生懷疑，認為已經完成，自己斷言已經斷除，犯突吉羅（輕罪）。如果對未完成的事情產生錯誤的認知，自己斷言已經斷除，則不構成犯罪。（十一事完）
佛陀在王舍城。當時，陀驃（Dabba）比丘，身為力士之子，具備五種功德，被僧團羯磨（karma，行動）任命為差會人（負責分配事務的人）。他在分配比丘們的座位時，不隨個人喜好、不隨嗔恨、不隨恐懼、不隨愚癡，而是瞭解次第，按照資歷高低安排座位，不越過次序。當時，彌多羅浮摩（Mittabhūmaka）比丘得到粗劣難吃的食物，在吃這些食物時，他心想：『這個陀驃（Dabba）比丘，是隨個人喜好來分配座位，隨嗔恨、恐懼、愚癡，不瞭解次第，越過次序，不按照資歷高低安排座位。我們應當一起滅擯（驅逐）這個人，另立差會人。』這些比丘中，有些少欲知足、奉行頭陀行（苦行）的比丘，聽到這件事後心中不悅，用各種理由呵責：『怎麼能稱為比丘呢？僧團如法羯磨（karma，行動）任命的差會人，你們卻嗔恨譏諷說：『他是隨個人喜好、嗔恨、恐懼、愚癡，不瞭解次第，越過次序，不按照資歷高低安排座位。』』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知此事卻故意詢問彌多羅浮摩（Mittabhūmaka）比丘：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀因為這件事用各種理由呵責：『怎麼能稱為比丘呢？僧團如法羯磨（karma，行動）任命的差會人，你們卻譏諷嗔恨？』佛陀用各種理由呵責之後，告訴諸位比丘：『爲了十種利益，我與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘嗔恨譏諷差會人，犯波夜提（pāyantika，一種罪名）。』
波夜提（pāyantika），意思是煮燒覆障，如果不懺悔，就能障礙修行之道。
這裡所說的犯戒情況是：如果比丘僧團如法羯磨（karma，行動）任命了差會人，有比丘嗔恨譏諷這個人，犯波夜提（pāyantika）。
如果僧團如法羯磨（karma，行動）任命了十四個人為差會人，有比丘嗔恨譏諷這些人，犯波夜提（pāyantika）。如果十二個人尚未捨棄羯磨（karma，行動），有比丘嗔恨譏諷這些人，犯波夜提（pāyantika）。如果捨棄了羯磨（karma，行動），...
【English Translation】 English version: To teach severance and sever, [it is an offense of] Thullaccaya (a type of offense). If, concerning something unfinished, there is doubt as to whether it is finished, and one teaches severance of it, [it is an offense of] Thullaccaya (a type of offense). If, concerning something unfinished, there is a wrong perception, and one teaches severance of it, there is no offense. (End of eleven matters)
The Buddha was in Rājagaha (Rajgir). At that time, Dabba (Dabba, name of a monk) Mallaputta (son of the Malla clan), endowed with five qualities, was appointed by the Sangha (monastic community) through a formal act (kamma, karma) as the allocator (the one who assigns duties). When assigning seats to the monks, he did not act according to desire, hatred, fear, or delusion, but knew the proper order, assigning seats according to seniority, without skipping anyone. At that time, Mittabhūmaka (Mittabhūmaka, name of a monk) bhikkhu received coarse and unpalatable food. While eating the unpalatable food, he thought: 'This Dabba (Dabba) bhikkhu assigns seats according to desire, hatred, fear, and delusion, not knowing the proper order, skipping people, and not assigning seats according to seniority. We should expel this person and appoint another allocator.' Among those bhikkhus, some who were content with little, practicing the dhutanga (ascetic practices), were displeased upon hearing this and rebuked them with various reasons: 'How can you call yourselves bhikkhus? The Sangha (monastic community) has duly appointed an allocator through a formal act (kamma, karma), and you criticize him, saying: 'He acts according to desire, hatred, fear, and delusion, not knowing the proper order, skipping people, and not assigning seats according to seniority.'' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, upon hearing this, gathered the Sangha (monastic community) of bhikkhus, and knowing the matter, deliberately asked Mittabhūmaka (Mittabhūmaka) bhikkhu: 'Did you really do this?' He replied: 'I did, Venerable Sir!' The Buddha, because of this matter, rebuked him with various reasons: 'How can you call yourselves bhikkhus? The Sangha (monastic community) has duly appointed an allocator through a formal act (kamma, karma), and you criticize and hate him?' After rebuking him with various reasons, the Buddha said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu hates and criticizes an allocator, [it is an offense of] pāyantika (a type of offense).'
Pāyantika (pāyantika) means to cook, burn, and cover up. If one does not repent, it can obstruct the path.
The offense here is: If the Sangha (monastic community) has duly appointed an allocator through a formal act (kamma, karma), and a bhikkhu hates and criticizes this person, [it is an offense of] pāyantika (a type of offense).
If the Sangha (monastic community) has duly appointed fourteen people as allocators through a formal act (kamma, karma), and a bhikkhu hates and criticizes these people, [it is an offense of] pāyantika (a type of offense). If twelve people have not yet relinquished the act (kamma, karma), and a bhikkhu hates and criticizes these people, [it is an offense of] pāyantika (a type of offense). If they have relinquished the act (kamma, karma), ...
磨已，瞋譏是人者，突吉羅。於十四人中二人，若舍羯磨未舍羯磨，瞋譏是二人者，波夜提、突吉羅。乃至別房及同事差會，瞋譏是人者，突吉羅。
佛結戒已，諸比丘不復面前瞋譏，便遙瞋譏陀驃比丘，隨欲差會，隨瞋、怖、癡、不知次第、越次不隨上下坐。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，佛結戒故，不面前瞋譏，便遙瞋譏？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，僧如法作差會人，便遙瞋譏？」種種因緣呵已，語諸比丘：「從今是戒應如是說：若比丘面前瞋譏僧所差人、若遙譏者，波夜提。」
是中犯者，若比丘僧如法羯磨差會人，若瞋譏是人聞者，波夜提；不聞者，突吉羅。若僧如法羯磨作十四人，若遙瞋譏，是人聞者，波夜提；不聞者，突吉羅。若比丘十二人未舍羯磨，若遙瞋譏，是人聞者，波夜提；若不聞者，突吉羅。若舍羯磨已，遙瞋譏，聞者，突吉羅；不聞者，亦突吉羅。十四人中二人，若舍羯磨不捨羯磨，若遙瞋譏，是人聞者，波夜提；不聞者，突吉羅。乃至別房及同事差會，若遙瞋譏，是人聞者，突吉羅；不聞者，亦突吉羅
【現代漢語翻譯】 現代漢語譯本 磨已（karma，羯磨），如果有人嗔怒或譏諷執行羯磨的人，犯突吉羅（dukkhata，惡作罪）。在十四種人中的兩種人，如果已經捨棄羯磨或未捨棄羯磨，嗔怒或譏諷這兩種人，犯波夜提（payattika，墮罪）、突吉羅。乃至在其他房間或共同事務的指派中，嗔怒或譏諷這些人，犯突吉羅。
佛陀制定戒律后，眾比丘不再當面嗔怒或譏諷，便遙遠地嗔怒或譏諷陀驃（Dabba）比丘，隨意指派事務，隨嗔恨、恐懼、愚癡，不知次第，越過次序不按上下順序就座。其中有少欲知足、奉行頭陀（dhuta，苦行）的比丘，聽到此事心中不悅，用種種理由呵責：『怎麼能叫比丘呢？佛陀制定戒律，不當面嗔怒或譏諷，卻遙遠地嗔怒或譏諷？』用種種理由呵責后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問彌多羅浮摩（Mittabhūmaka）比丘：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種理由呵責：『怎麼能叫比丘呢？僧團如法指派的人，卻遙遠地嗔怒或譏諷？』用種種理由呵責后，告訴眾比丘：『從今以後這條戒律應當這樣說：如果比丘當面嗔怒或譏諷僧團所指派的人，或者遙遠地譏諷，犯波夜提。』
其中觸犯戒律的情況是：如果比丘僧團如法羯磨指派的人，如果嗔怒或譏諷這個人被聽見，犯波夜提；沒有被聽見，犯突吉羅。如果僧團如法羯磨指定十四種人，如果遙遠地嗔怒或譏諷，這個人被聽見，犯波夜提；沒有被聽見，犯突吉羅。如果比丘對十二種未捨棄羯磨的人，如果遙遠地嗔怒或譏諷，這個人被聽見，犯波夜提；如果沒有被聽見，犯突吉羅。如果捨棄羯磨后，遙遠地嗔怒或譏諷，被聽見，犯突吉羅；沒有被聽見，也犯突吉羅。十四種人中的兩種人，如果已經捨棄羯磨或未捨棄羯磨，如果遙遠地嗔怒或譏諷，這個人被聽見，犯波夜提；沒有被聽見，犯突吉羅。乃至在其他房間以及共同事務的指派中，如果遙遠地嗔怒或譏諷，這個人被聽見，犯突吉羅；沒有被聽見，也犯突吉羅。
【English Translation】 English version Having performed a karma (karma), if someone is angry or sarcastic towards the person performing the karma, it is a dukkata (dukkhata, offense of wrong-doing). Among the fourteen types of people, regarding two of them, whether they have relinquished the karma or have not relinquished the karma, being angry or sarcastic towards these two people is a payattika (payattika, offense entailing expiation) and a dukkata. Even in separate rooms or in assignments of common tasks, being angry or sarcastic towards these people is a dukkata.
After the Buddha established the precepts, the bhikkhus no longer expressed anger or sarcasm in person, but remotely expressed anger or sarcasm towards the bhikkhu Dabba (Dabba), arbitrarily assigning tasks, acting out of anger, fear, or delusion, without knowing the proper order, skipping ranks, and not sitting according to seniority. Among them, there were bhikkhus who were content with little, practicing the dhuta (dhuta, ascetic practices), and upon hearing of this matter, they were displeased and rebuked with various reasons: 'How can one be called a bhikkhu? The Buddha established precepts, not to express anger or sarcasm in person, yet they remotely express anger or sarcasm?' After rebuking with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the bhikkhu sangha (community), and knowingly asked the bhikkhu Mittabhūmaka (Mittabhūmaka): 'Did you really do this?' He replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked with various reasons: 'How can one be called a bhikkhu? The sangha lawfully appointed someone, yet you remotely express anger or sarcasm?' After rebuking with various reasons, he told the bhikkhus: 'From now on, this precept should be stated as follows: If a bhikkhu expresses anger or sarcasm in person towards someone appointed by the sangha, or remotely expresses sarcasm, it is a payattika.'
The instances of violating the precept are: If the bhikkhu sangha lawfully performs a karma to appoint someone, if anger or sarcasm towards this person is heard, it is a payattika; if not heard, it is a dukkata. If the sangha lawfully performs a karma to designate fourteen types of people, if remote anger or sarcasm is expressed and heard by this person, it is a payattika; if not heard, it is a dukkata. If a bhikkhu expresses remote anger or sarcasm towards twelve types of people who have not relinquished the karma, if this person hears it, it is a payattika; if not heard, it is a dukkata. If, after relinquishing the karma, remote anger or sarcasm is expressed and heard, it is a dukkata; if not heard, it is also a dukkata. Regarding two of the fourteen types of people, whether they have relinquished the karma or have not relinquished the karma, if remote anger or sarcasm is expressed and heard by this person, it is a payattika; if not heard, it is a dukkata. Even in separate rooms and in assignments of common tasks, if remote anger or sarcasm is expressed and heard by this person, it is a dukkata; if not heard, it is also a dukkata.
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二人者，教誡尼人，及四悔中第四差羯磨使迎食人。(十二事竟)
佛在拘睒彌。爾時闡那比丘犯可悔過罪，諸比丘慈心憐愍欲利益故，語闡那言：「汝犯可悔過罪，當發露莫覆藏。」闡那語諸比丘言：「汝等能謂我作是事耶？我不謂汝等能說我犯是事。」諸比丘言：「闡那！汝若有罪便言有，無便言無，何以用異事、依止異事？」闡那言：「我何豫汝等事？我畏汝等耶？更用異事、依止異事。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，犯罪已用異事、依止異事？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責闡那：「云何名比丘，犯罪已用異事、依止異事？」種種因緣呵已，語諸比丘：「汝等當憶識闡那比丘用異事，若更有如闡那比丘者，亦應當憶識彼用異事。憶識法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是闡那比丘犯罪用異事。若僧時到僧忍聽，憶識闡那比丘用異事。汝闡那，隨所用異事，眾僧隨憶識。如是白。』如是白二羯磨。『僧憶識竟，僧忍，默然故，是事如是持！』」佛語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘用異事惱他，波夜提。」
【現代漢語翻譯】 現代漢語譯本 這兩種人，教誡比丘尼，以及在四種懺悔法中的第四種，即差羯磨（Karma，業）使者去迎接食物。（十二件事完畢）
佛陀在拘睒彌（Kauśāmbī，古印度城市）的時候。當時，闡那（Channa，人名）比丘犯了可懺悔的罪過。眾比丘慈悲憐憫，爲了利益他，對闡那說：『你犯了可懺悔的罪過，應當發露出來，不要隱瞞。』闡那對眾比丘說：『你們能說我做了這件事嗎？我不認為你們能說我犯了這件事。』眾比丘說：『闡那！你如果有罪就說有，沒有就說沒有，為什麼用別的話來搪塞、依靠別的事情來回避？』闡那說：『我關你們什麼事？我害怕你們嗎？我就是要用別的話來搪塞、依靠別的事情來回避。』
當時有少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事心裡不高興，用各種理由呵斥：『怎麼能叫比丘呢，犯了罪卻用別的話來搪塞、依靠別的事情來回避？』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問闡那：『你確實做了這件事嗎？』闡那回答說：『確實做了，世尊！』佛陀用各種理由呵斥闡那：『怎麼能叫比丘呢，犯了罪卻用別的話來搪塞、依靠別的事情來回避？』用各種理由呵斥之後，告訴眾比丘：『你們應當記住闡那比丘用別的話來搪塞這件事，如果再有像闡那比丘這樣的人，也應當記住他用別的話來搪塞。記住這件事的方法是，一心和合僧團，一位比丘在僧團中唱言：『大德僧眾請聽！這位闡那比丘犯了罪，用別的話來搪塞。如果僧團認為時機已到，僧團就容許，記住闡那比丘用別的話來搪塞這件事。你闡那，隨你用什麼別的話來搪塞，眾僧就隨之記住。』這樣稟告。』這樣稟告兩次羯磨。『僧團已經記住了，僧團容許，因為默然的緣故，這件事就這樣成立！』
佛陀告訴眾比丘：『因為有十種利益的緣故，才為比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘用別的話來惱亂他人，犯波逸提（pācittiya，一種罪名）。』
【English Translation】 English version These two types of individuals are those who instruct the nuns and the fourth of the four repentances, which is the Karma (action, deed) messenger who welcomes food. (The twelve matters are completed.)
The Buddha was in Kauśāmbī (ancient Indian city). At that time, the Bhikṣu (monk) Channa (name) committed a repentable offense. The Bhikṣus, with compassion and pity, wishing to benefit him, said to Channa: 'You have committed a repentable offense, you should confess it and not conceal it.' Channa said to the Bhikṣus: 'Can you say that I did this thing? I do not believe that you can say that I committed this offense.' The Bhikṣus said: 'Channa! If you have a fault, then say you have it; if you do not, then say you do not. Why do you use different words and rely on different matters?' Channa said: 'What is it to you? Am I afraid of you? I will use different words and rely on different matters.'
Among them was a Bhikṣu who was content with little, practiced dhūta (ascetic practices), and when he heard of this matter, he was displeased. He rebuked him with various reasons: 'How can he be called a Bhikṣu, having committed an offense, yet using different words and relying on different matters?' After rebuking him with various reasons, he reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Bhikṣu Sangha (monastic community), and knowing the truth, deliberately asked Channa: 'Did you really do this thing?' Channa replied: 'I really did, World Honored One!' The Buddha rebuked Channa with various reasons: 'How can he be called a Bhikṣu, having committed an offense, yet using different words and relying on different matters?' After rebuking him with various reasons, he told the Bhikṣus: 'You should remember that Bhikṣu Channa used different words to evade the matter. If there is another Bhikṣu like Channa, you should also remember that he used different words. The method of remembering this matter is to unite the Sangha with one mind, and one Bhikṣu should proclaim in the Sangha: 'Venerable Sangha, listen! This Bhikṣu Channa has committed an offense and is using different words to evade it. If the Sangha deems it the right time, the Sangha will permit remembering that Bhikṣu Channa used different words. You, Channa, whatever different words you use, the Sangha will remember accordingly.' Thus, it is announced.' Thus, it is announced twice in Karma.
'The Sangha has remembered, the Sangha permits, because of the silence, this matter is thus established!'
The Buddha told the Bhikṣus: 'Because of ten benefits, precepts are established for the Bhikṣus. From now on, this precept should be stated as follows: If a Bhikṣu troubles others by using different words, he commits a pācittiya (an offense).'
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘僧未憶識，用異事、依止異事，爾時用異事，突吉羅。若僧憶識已，爾時用異事、依止異事，波夜提。
佛在拘睒彌，即闡那比丘作可悔過罪，諸比丘慈心憐愍欲利益故，語闡那言：「汝犯可悔過罪，當發露莫覆藏。」闡那作是念：「若我用異事者，眾僧當作憶識羯磨，我當默然。」闡那即時默然。諸比丘語闡那言：「若汝有罪便言有，無便言無，何故默然惱我等？」闡那言：「我是汝等何物？我不畏汝等。」作是語已還復默然。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，犯罪已默然惱他？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，犯罪已默然惱他？」種種因緣呵已，語諸比丘：「汝等當憶識闡那比丘默然惱他事。憶識法者，一心和合眾僧，一比丘僧中唱言：『大德僧聽！是闡那比丘，犯罪默然惱他。若僧時到僧忍聽，憶識闡那比丘默然惱他。汝闡那，隨汝默然惱他事，眾僧隨憶識。如是白。』白二羯磨。『僧憶識竟，僧忍，默然故，是事如是持！』從今是戒應如是說：若比丘用異事默然惱他，波
【現代漢語翻譯】 現代漢語譯本： 波夜提（Pāyantika）：意為煮燒覆障，如果犯了罪不懺悔，就會障礙修道。
關於此罪的觸犯：如果比丘僧團尚未憶起某事，而（有比丘）用其他事情、依賴其他事情（來掩蓋），此時用其他事情，犯突吉羅（Duṣkṛta）罪。如果僧團已經憶起，此時（有比丘）用其他事情、依賴其他事情（來掩蓋），犯波夜提罪。
佛陀在拘睒彌（Kauśāmbī）時，闡那（Channa）比丘犯了可懺悔的罪過，眾比丘慈悲憐憫，爲了利益他，告訴闡那說：『你犯了可懺悔的罪過，應當發露懺悔，不要隱瞞。』闡那心想：『如果我用其他事情來搪塞，僧團就會對我進行憶識羯磨（smṛtikarma），我不如保持沉默。』闡那立刻保持沉默。眾比丘對闡那說：『如果你有罪就說有，沒有罪就說沒有，為什麼沉默不語來困擾我們？』闡那說：『我是你們的什麼人？我不怕你們。』說完又恢復沉默。當時有些少欲知足、奉行頭陀行（dhūta）的比丘，聽到這件事心裡不高興，用各種理由呵責：『怎麼能叫比丘呢，犯了罪卻沉默不語來困擾他人？』用各種理由呵責后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問闡那：『你真的做了這件事嗎？』闡那回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能叫比丘呢，犯了罪卻沉默不語來困擾他人？』用各種理由呵責后，告訴眾比丘：『你們應當憶識闡那比丘沉默不語困擾他人的事情。憶識的方法是，一心和合的僧團，由一位比丘在僧團中唱言：『大德僧眾請聽！這位闡那比丘，犯了罪卻沉默不語困擾他人。如果僧團認為時機已到，僧團容許，就憶識闡那比丘沉默不語困擾他人。你闡那，隨你沉默不語困擾他人的事情，僧團隨之憶識。』這樣稟白。』白二羯磨（jñaptidvitīyakarma）。『僧團憶識完畢，僧團容許，因為沉默的緣故，這件事就這樣決定！』從今以後，這條戒律應當這樣說：如果比丘用其他事情沉默不語困擾他人，犯波夜提罪。
【English Translation】 English version: Pāyantika (波夜提): means 'cooking, burning, covering, and obstructing.' If one commits an offense and does not repent, it can obstruct the path of practice.
Regarding committing this offense: If the Sangha (比丘僧) has not yet remembered something, and (a bhikkhu) uses other matters, relies on other matters (to cover it up), at that time using other matters constitutes a Duṣkṛta (突吉羅) offense. If the Sangha has already remembered, at that time (a bhikkhu) using other matters, relying on other matters (to cover it up), constitutes a Pāyantika offense.
When the Buddha was in Kauśāmbī (拘睒彌), the bhikkhu Channa (闡那) committed a repentable offense. The bhikkhus, with compassion and wishing to benefit him, told Channa: 'You have committed a repentable offense, you should confess and not conceal it.' Channa thought: 'If I use other matters to evade, the Sangha will perform a smṛtikarma (憶識羯磨) against me, I should remain silent.' Channa immediately remained silent. The bhikkhus said to Channa: 'If you have committed an offense, say that you have; if you have not, say that you have not. Why are you silent and troubling us?' Channa said: 'What am I to you? I am not afraid of you.' Having said this, he again remained silent. At that time, some bhikkhus who were content with little, practicing dhūta (頭陀行), upon hearing this matter, were displeased and rebuked him for various reasons: 'How can you be called a bhikkhu, committing an offense and remaining silent to trouble others?' After rebuking him for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus, and knowingly asked Channa: 'Did you really do this?' Channa replied: 'I did, World-Honored One!' The Buddha rebuked him for various reasons: 'How can you be called a bhikkhu, committing an offense and remaining silent to trouble others?' After rebuking him for various reasons, he told the bhikkhus: 'You should remember the matter of the bhikkhu Channa remaining silent and troubling others. The method of remembering is that the Sangha, united in one mind, should have one bhikkhu announce in the Sangha: 'Venerable Sangha, please listen! This bhikkhu Channa has committed an offense and remains silent to trouble others. If the Sangha deems it the right time, and the Sangha permits, then remember the matter of the bhikkhu Channa remaining silent and troubling others. You, Channa, according to your matter of remaining silent and troubling others, the Sangha will remember it accordingly.' This is how to announce.' Jñaptidvitīyakarma (白二羯磨). 'The Sangha has finished remembering, the Sangha permits, because of the silence, this matter is thus decided!' From now on, this precept should be stated as follows: If a bhikkhu uses other matters and remains silent to trouble others, he commits a Pāyantika offense.
夜提。」
是中犯者，若僧未憶識時，默然惱他，突吉羅。若僧憶識已，默然惱他，波夜提。
若比丘口病、唇病、齒病、舌病、咽病、心病、面氣滿、若出血，如是不語，不犯。恭敬佛故不語、恭敬和上阿阇梨、恭敬上座、尊重故不語，不犯。若不能語故不語，不犯。(十三事竟)
◎佛在舍衛國。爾時有一居士，請佛及僧明日食，佛默然受。是居士知佛默然受已，頭面禮足右繞而去，還到自舍，是夜辦種種多美飲食。時諸比丘露地敷僧臥具，持衣缽在中待食時到。有比丘經行、有比丘坐。時居士早起敷坐處已，遣使白佛言：「世尊！食具已辦，唯聖知時。」即時諸比丘舍僧臥具，自持衣缽往居士舍。佛自住房迎食分。諸比丘往居士舍已，天雨濕僧臥具。諸佛常法，諸比丘往居士舍時，佛自持戶鉤，從房至房看諸房舍。開一房門，見僧臥具在露地雨濕爛壞，即取捩曬卷疊、舉著覆處，便閉房門下撣，還自房舍，獨坐床上結加趺坐。爾時居士知僧坐已，自手行水，自與多美飲食自恣飽滿。爾時居士知僧滿足已攝缽竟，自手與水，取小床坐眾僧前，欲聽說法。上坐說法已，從坐起去，諸比丘隨次第出，還詣佛所。諸佛常法，諸比丘食后還時，以如是語勞問諸比丘：「飲食多美，僧飽滿不？」諸比丘言
【現代漢語翻譯】 現代漢語譯本： 『夜提。』（波夜提，一種戒律名稱）
如果有人違犯了這條戒律，如果僧眾還不記得他時，他默默地惱亂他人，犯突吉羅罪。（突吉羅，輕罪）如果僧眾已經記得他了，他還默默地惱亂他人，犯波夜提罪。
如果比丘有口病、唇病、齒病、舌病、咽喉病、心病、面部氣脹、或者出血等情況，因此不說話，不犯戒。因為恭敬佛而不說話、恭敬和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、恭敬上座（長老）、尊重他人而不說話，不犯戒。如果因為不能說話而不說話，不犯戒。（十三事完畢）
佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士，邀請佛陀和僧眾第二天來家中用餐，佛陀默然接受了邀請。這位居士知道佛陀默然接受后，頭面禮足，右繞佛陀后離開，回到自己的家中，當晚準備了各種豐盛美味的食物。當時，眾比丘在露天鋪設僧眾的臥具，拿著衣缽在原地等待用餐的時間到來。有的比丘在經行，有的比丘在坐禪。當時，居士早起鋪設好座位后，派人稟告佛陀說：『世尊！齋飯已經準備好了，請世尊知道時間。』當時，眾比丘捨棄僧眾的臥具，自己拿著衣缽前往居士的家中。佛陀自己住在房間里等待接受食物的分配。眾比丘前往居士家后，天下雨淋濕了僧眾的臥具。按照諸佛的常例，眾比丘前往居士家時，佛陀自己拿著門鉤，從一間房到另一間房檢視所有的房舍。打開一間房門，看見僧眾的臥具在露天被雨淋濕損壞，就拿起它們擰乾、晾曬、卷疊起來，放到有遮蓋的地方，然後關上房門，撣掉灰塵，回到自己的房舍，獨自坐在床上結跏趺坐。當時，居士知道僧眾已經坐好后，親自倒水，親自給予豐盛美味的食物，讓僧眾隨意飽餐。當時，居士知道僧眾已經滿足，收起缽后，親自倒水，拿一個小床坐在眾僧面前，想要聽佛說法。上座比丘說法完畢后，從座位上起身離開，眾比丘按照次序出來，回到佛陀的住所。按照諸佛的常例，眾比丘飯後回來時，用這樣的話語慰問眾比丘：『飲食豐盛美味，僧眾都吃飽了嗎？』眾比丘說
【English Translation】 English version: 『Pācittiya.』 (Pācittiya, a type of precept)
If someone violates this precept, if the Sangha does not yet remember him, and he silently annoys others, he commits a Dukkaṭa offense. (Dukkaṭa, a minor offense) If the Sangha already remembers him, and he still silently annoys others, he commits a Pācittiya offense.
If a bhikkhu has a mouth disease, lip disease, tooth disease, tongue disease, throat disease, heart disease, facial bloating, or bleeding, and therefore does not speak, he does not commit an offense. If he does not speak out of respect for the Buddha, respect for the Upadhyaya (preceptor), Acarya (teacher), respect for the senior monk, or respect for others, he does not commit an offense. If he does not speak because he cannot speak, he does not commit an offense. (End of the thirteen matters)
The Buddha was in Śrāvastī. At that time, there was a householder who invited the Buddha and the Sangha to his house for a meal the next day. The Buddha silently accepted the invitation. The householder, knowing that the Buddha had silently accepted, bowed his head to the Buddha's feet, circumambulated him to the right, and left. He returned to his own house and prepared various delicious foods that night. At that time, the bhikkhus spread out the Sangha's bedding in the open air, holding their robes and bowls, waiting for the mealtime to arrive. Some bhikkhus were walking, and some bhikkhus were sitting. At that time, the householder got up early and prepared the seats, then sent a messenger to inform the Buddha, saying, 'Venerable One! The food is ready, may the Holy One know the time.' At that time, the bhikkhus abandoned the Sangha's bedding, and taking their robes and bowls, went to the householder's house. The Buddha stayed in his room, waiting to receive his share of the food. After the bhikkhus went to the householder's house, it rained and wet the Sangha's bedding. According to the usual practice of the Buddhas, when the bhikkhus went to the householder's house, the Buddha himself took the door hook and went from room to room to check all the rooms. Opening one room, he saw the Sangha's bedding in the open air, wet and damaged by the rain. He picked them up, wrung them out, dried them, rolled them up, and put them in a covered place. Then he closed the door, dusted off the dust, and returned to his own room, sitting alone on the bed in the lotus position. At that time, the householder, knowing that the Sangha had taken their seats, personally poured water and personally gave abundant and delicious food, allowing the Sangha to eat their fill. At that time, the householder, knowing that the Sangha was satisfied and had put away their bowls, personally poured water, took a small stool, and sat in front of the Sangha, wanting to listen to the Dharma. After the senior bhikkhu finished speaking the Dharma, he got up from his seat and left. The bhikkhus came out in order and returned to the Buddha's residence. According to the usual practice of the Buddhas, when the bhikkhus returned after the meal, they greeted the bhikkhus with these words: 'Was the food abundant and delicious? Were the Sangha all full?' The bhikkhus said
：「世尊！飲食多美，眾僧飽滿。」佛言：「今日汝等入居士舍已，我於後持戶鉤，從房至房看諸房舍，開一房門，見僧臥具露地雨濕爛壞。」語諸比丘：「是事不是、非法、不應爾。一切眾僧臥具，云何趣用踐蹋不知護惜？諸居士血肉乾竭，為福德故，佈施供養，汝等應少用，守護者善。」佛如是種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘露地敷僧臥具、細繩床、粗繩床、褥被，若使人敷，是中坐臥。去時不自舉、不教人舉者，波夜提。」
細繩床有五種：阿珊蹄腳、簸郎劬腳、羖羊角腳、尖腳、曲腳。
粗繩床有五種：阿珊蹄腳、簸郎劬腳、羝羊角腳、尖腳、曲腳。
褥被褥者，甘蔗滓貯褥、瓠莖貯褥、長瓜莖貯褥、毳貯褥、芻摩貯褥、劫貝貯褥、文阇草貯褥、麻貯褥、水衣貯褥。
被者，俱執被、芻摩被、毳被、劫貝被。
露地者，無土壁、無草木壁、無簟席壁、無衣幔覆障，如是比無物覆障處。
自敷者，自手敷。
使敷者，教他人敷。
坐者，坐上。
臥者，身著床。
不舉者，不自手舉。
不教舉者，不教他舉。
波夜提者，煮燒覆障，若不悔過，能障閡道。
是中犯者，若比丘地
【現代漢語翻譯】 現代漢語譯本： 『世尊！飲食非常豐盛美味，眾僧都吃得很飽。』佛說：『今天你們進入了居士的住所后，我隨後拿著門鉤，從一間房到另一間房檢視，打開一間房門，看見僧人的臥具露天放置，被雨淋濕腐爛損壞。』佛告訴眾比丘：『這件事是不對的、不合法的、不應該這樣。所有眾僧的臥具，怎麼能隨意使用踐踏，不知道愛護珍惜？那些居士們辛辛苦苦，爲了積累福德，佈施供養，你們應該節約使用，好好守護。』佛像這樣用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以要和比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘在露天放置僧人的臥具，無論是細繩床、粗繩床、褥子、被子，或者是讓人放置，並且在上面坐臥。離開的時候不自己收拾，也不教別人收拾的，犯波夜提罪。』
細繩床有五種：阿珊蹄腳（Asandi foot，一種床腳的樣式）、簸郎劬腳（Borongku foot，一種床腳的樣式）、羖羊角腳（Ram's horn foot，一種床腳的樣式）、尖腳、曲腳。
粗繩床有五種：阿珊蹄腳（Asandi foot，一種床腳的樣式）、簸郎劬腳（Borongku foot，一種床腳的樣式）、羝羊角腳（Ram's horn foot，一種床腳的樣式）、尖腳、曲腳。
褥被包括：用甘蔗渣填充的褥子、用葫蘆莖填充的褥子、用長瓜莖填充的褥子、用獸毛填充的褥子、用芻摩填充的褥子、用木棉填充的褥子、用文阇草填充的褥子、用麻填充的褥子、用水衣填充的褥子。
被子包括：俱執被（Kujha quilt，一種被子的型別）、芻摩被（Chuma quilt，一種被子的型別）、獸毛被、木棉被。
露天是指：沒有土墻、沒有草木墻、沒有竹蓆墻、沒有衣物遮蓋，像這樣沒有任何東西遮蓋的地方。
自己放置是指：自己用手放置。
使人放置是指：教他人放置。
坐是指：坐在上面。
臥是指：身體躺在床上。
不收拾是指：不自己用手收拾。
不教人收拾是指：不教他人收拾。
波夜提（Payattika，一種罪名）是指：煮燒覆障，如果不懺悔，能夠障礙修道。
在這裡犯戒是指：如果比丘在...
【English Translation】 English version: 'Venerable One! The food is plentiful and delicious, and the monks are full.' The Buddha said, 'Today, after you entered the lay devotees' residences, I later, holding a door hook, went from room to room to inspect the dwellings. Opening one room, I saw the monks' bedding exposed to the open air, wet and rotten from the rain.' He told the monks, 'This is not right, not lawful, and should not be so. How can all the monks' bedding be used and trampled upon carelessly, without knowing how to protect and cherish it? Those lay devotees exhaust their blood and flesh, for the sake of accumulating merit, making offerings. You should use them sparingly and guard them well.' After the Buddha rebuked them with various reasons, he told the monks, 'For ten benefits, I will establish a precept for the monks. From now on, this precept should be stated as follows: If a monk places a monk's bedding in the open air, whether it is a fine rope bed, a coarse rope bed, a mattress, or a blanket, or has someone else place it, and sits or lies on it. When leaving, if he does not pick it up himself or instruct someone else to pick it up, he commits a Payattika (a type of offense).'
There are five types of fine rope beds: Asandi foot (Asandi foot, a style of bed leg), Borongku foot (Borongku foot, a style of bed leg), Ram's horn foot (Ram's horn foot, a style of bed leg), pointed foot, and curved foot.
There are five types of coarse rope beds: Asandi foot (Asandi foot, a style of bed leg), Borongku foot (Borongku foot, a style of bed leg), Ram's horn foot (Ram's horn foot, a style of bed leg), pointed foot, and curved foot.
Mattresses include: mattresses filled with sugarcane dregs, mattresses filled with gourd stems, mattresses filled with long melon stems, mattresses filled with wool, mattresses filled with Chuma (a type of fiber), mattresses filled with Kapok (a type of fiber), mattresses filled with Munja grass (a type of grass), mattresses filled with hemp, and mattresses filled with water plants.
Blankets include: Kujha quilt (Kujha quilt, a type of blanket), Chuma quilt (Chuma quilt, a type of blanket), wool blanket, and Kapok blanket.
Open air refers to: a place without earthen walls, without grass or wooden walls, without bamboo mat walls, without cloth coverings, a place without any covering like this.
Placing oneself refers to: placing with one's own hands.
Having someone else place refers to: instructing others to place.
Sitting refers to: sitting on top.
Lying refers to: the body lying on the bed.
Not picking up refers to: not picking up with one's own hands.
Not instructing to pick up refers to: not instructing others to pick up.
Payattika (Payattika, a type of offense) refers to: burning and obstructing, and if one does not repent, it can hinder the path.
Committing an offense here refers to: if a monk on...
了時，露地敷眾僧臥具已，便入室坐息，至地了竟，乃舉著覆處，波夜提。地了竟、時中、前時、日中時、晡時、日沒時，露地敷僧臥具已，便入室坐息，至日沒竟時乃舉著覆處，波夜提。若比丘露地敷僧臥具已，出寺門過四十九步，波夜提。又比丘露地敷僧臥具已，出寺門過墻籬少許，至地了時，突吉羅。又比丘露地敷僧臥具已，不囑人遊行諸坊，突吉羅。
有二比丘露地敷僧臥具已，俱從坐起去，後去者應舉。又二比丘露地敷僧臥具已，持衣缽在中，一比丘先取衣缽去，后取衣缽去者應舉，不舉者犯。
有一時眾僧露地會食，諸比丘食竟，舍僧臥具在露地去，有惡風雨土污濕，以是事白佛，佛言：「應舉著覆處。」佛作是語已，諸比丘食竟，有諸白衣即坐僧臥具床上。是事白佛，佛言：「應待。」諸比丘久待熱悶吐逆，佛言：「若有病者應去，隨見者應舉。」若二比丘見，一人應舉大床小床，一人應舉大褥小褥。若聚落邊寺中持臥具至空閑處，空閑處持來至聚落邊寺中，值雨不犯。若失戶鉤戶鑰無舉處，若八難中一一難起，不舉不犯。(十四事竟)◎
十誦律卷第十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十一(第二誦之五)
後秦北印度三藏弗若多羅
【現代漢語翻譯】 現代漢語譯本 如果到了時間，已經在露天鋪設了僧眾的臥具，就進入室內休息，直到時間結束，才將臥具收起來放到遮蓋的地方，這犯波夜提罪（Pāyantika，一種戒律）。如果時間結束、中午、上午、正午、下午、日落時分，已經在露天鋪設了僧眾的臥具，就進入室內休息，直到日落結束才將臥具收起來放到遮蓋的地方，這犯波夜提罪。如果有比丘已經在露天鋪設了僧眾的臥具，走出寺門超過四十九步，這犯波夜提罪。又有比丘已經在露天鋪設了僧眾的臥具，走出寺門，稍微超過墻壁或籬笆，直到時間結束，這犯突吉羅罪（Duṣkṛta，一種輕罪）。又有比丘已經在露天鋪設了僧眾的臥具，沒有囑託其他人看管各個僧房，這犯突吉羅罪。 有兩個比丘已經在露天鋪設了僧眾的臥具，一起從座位上起身離開，后離開的人應該負責收起臥具。又有兩個比丘已經在露天鋪設了僧眾的臥具，拿著衣和缽在中間，一個比丘先拿了衣和缽離開，后拿衣和缽離開的人應該負責收起臥具，不收起就犯戒。 有一次，眾僧在露天聚會用餐，各位比丘用餐完畢，將僧眾的臥具留在露天就離開了，遇到了惡劣的風雨，塵土玷汙打濕了臥具。因此事稟告佛陀，佛陀說：『應該收起來放到遮蓋的地方。』佛陀說了這些話之後，各位比丘用餐完畢，有一些在家居士就坐在僧眾的臥具床上。因此事稟告佛陀，佛陀說：『應該等待。』各位比丘等待很久，感到悶熱噁心想吐，佛陀說：『如果有生病的人可以離開，隨後看到的人應該負責收起臥具。』如果有兩個比丘看到，一個人應該負責收起大床小床，一個人應該負責收起大褥小褥。如果在村落邊的寺廟中，將臥具拿到空閑的地方，從空閑的地方拿到村落邊的寺廟中，遇到下雨，不犯戒。如果沒有門鉤門閂無法收起，如果遇到八難（Aṣṭāpada，佛家語）中的任何一種災難，不收起臥具，不犯戒。（十四件事完畢） 《十誦律》卷第十 大正藏第 23 冊 No. 1435 《十誦律》 《十誦律》卷第十一(第二誦之五) 後秦北印度三藏弗若多羅（Puṇyatara）
【English Translation】 English version If, when the time arrives, the bedding for the Sangha has already been spread out in the open, and one then enters the room to rest, only to move the bedding to a covered place when the time is up, this is a Pāyantika (a type of precept violation). If at the end of the time, at noon, in the forenoon, at midday, in the afternoon, or at sunset, the bedding for the Sangha has already been spread out in the open, and one then enters the room to rest, only to move the bedding to a covered place when sunset is over, this is a Pāyantika. If a Bhikṣu (monk) has already spread out the bedding for the Sangha in the open and exits the monastery gate, going beyond forty-nine steps, this is a Pāyantika. Furthermore, if a Bhikṣu has already spread out the bedding for the Sangha in the open and exits the monastery gate, slightly beyond the wall or fence, until the time is up, this is a Duṣkṛta (a minor offense). Furthermore, if a Bhikṣu has already spread out the bedding for the Sangha in the open and does not entrust the various residences to someone, this is a Duṣkṛta. If two Bhikṣus have already spread out the bedding for the Sangha in the open and both rise from their seats to leave, the one who leaves last should be responsible for collecting the bedding. Furthermore, if two Bhikṣus have already spread out the bedding for the Sangha in the open, holding their robes and bowls in the middle, and one Bhikṣu takes his robes and bowl first and leaves, the one who takes his robes and bowl last should be responsible for collecting the bedding; failure to do so is an offense. Once, the Sangha gathered in the open for a meal. After the Bhikṣus finished eating, they left the Sangha's bedding in the open, and there was a harsh wind and rain, so the bedding was soiled and wet. This matter was reported to the Buddha, and the Buddha said, 'It should be collected and placed in a covered place.' After the Buddha said these words, the Bhikṣus finished eating, and some laypeople sat on the Sangha's bedding. This matter was reported to the Buddha, and the Buddha said, 'One should wait.' The Bhikṣus waited for a long time and felt hot, stuffy, and nauseous. The Buddha said, 'If there are sick people, they may leave, and whoever sees it afterward should be responsible for collecting the bedding.' If two Bhikṣus see it, one should be responsible for collecting the large and small beds, and the other should be responsible for collecting the large and small mattresses. If, in a monastery near a village, the bedding is taken to a secluded place, or from a secluded place to a monastery near a village, and it rains, there is no offense. If there is no door hook or latch to collect it, or if any of the eight difficulties (Aṣṭāpada, Buddhist term) arise, not collecting the bedding is not an offense. (End of the fourteen matters) The Tenth Scroll of the Daśabhāṇavāra-vinaya Taishō Tripiṭaka Volume 23, No. 1435, Daśabhāṇavāra-vinaya The Eleventh Scroll of the Daśabhāṇavāra-vinaya (Fifth of the Second Recitation) Puṇyatara (Puṇyatara), Tripiṭaka Master from Northern India of the Later Qin Dynasty
譯九十波逸提法之三
◎佛在舍衛國。爾時有二客比丘向暮來，次第得一房共住，一人得床、一人得草敷。二人夜宿已，不舉便去。時草敷中生蟲，啖是草、啖床腳、床梐、床檔、床繩、啖被褥枕，啖已入壁中住。爾時有一居士，請佛及僧明日食，佛默然受。居士知佛默然受已，即從座起頭面禮足右繞而去，還到自舍。是夜辦種種多美飲食，早起敷坐處已遣使白佛：「食具已辦，唯聖知時。」諸比丘往居士舍，佛自住房迎食分。諸佛常法，諸比丘往居士舍，爾時佛自持戶鉤，從一房至一房看諸房舍。佛即持戶鉤從一房至一房，開一房戶，見是草敷蟲生啖草、啖床腳、床梐、床檔、床繩被褥枕。佛見已入是舍內，徐徐舉被褥枕、安徐舉床，漸漸舉敷草卻蟲已，掃灑泥塗竟。抖擻被褥枕，打床卻蟲還著本處。敷臥具已閉戶下扂，還在房舍，獨坐床上結加趺坐。是時居士見僧坐已，自手行水，自與多美飲食自恣飽滿。爾時居士知僧飽滿已攝缽竟，自手與水，取小床坐眾僧前欲聽說法。上座說法已，從座起去，諸比丘隨次第出，還詣佛所。諸佛常法，諸比丘食后還時，以如是語勞問諸比丘：「飲食多美，僧飽滿不？」佛即問諸比丘：「飲食多美，僧飽滿不？」諸比丘言：「飲食多美，眾僧飽滿。」佛語諸比丘：「汝等入
【現代漢語翻譯】 現代漢語譯本 ◎佛陀在舍衛國（Śrāvastī）的時候，有兩位雲遊的比丘在傍晚時分來到這裡，依次得到一間房共同居住，其中一人得到床，另一人只能得到草墊。兩人當晚住宿后，沒有清理就離開了。這時，草墊中生出蟲子，啃食草墊，也啃食床腳、床梐（chuáng bì，床的橫木）、床檔（chuáng dàng，床的豎木）、床繩，甚至啃食被褥枕頭，啃食完畢后就鉆到墻壁里居住。當時，有一位居士邀請佛陀和僧眾第二天來接受齋飯，佛陀默然應允。居士明白佛陀默許后，立即從座位上起身，頭面禮拜佛足，然後右繞佛陀離去，回到自己的住所。當晚，他準備了各種豐盛美味的食物，第二天早晨鋪設好座位，派遣使者稟告佛陀：『齋飯已經準備完畢，唯愿世尊知曉時辰。』眾比丘前往居士的住所，佛陀則獨自留在住所等待分食。按照諸佛的慣例，眾比丘先去居士家，這時佛陀親自拿著戶鉤，從一間房到另一間房檢視僧房。佛陀拿著戶鉤，從一間房到另一間房，打開其中一間房的門，看見草墊生出蟲子，啃食草墊、床腳、床梐、床檔、床繩、被褥枕頭。佛陀看到后，進入這間房內，輕輕地拿起被褥枕頭，慢慢地抬起床，逐漸地挪開草墊，清理掉蟲子，然後掃地、灑水、涂泥，使地面乾淨。抖擻被褥枕頭，拍打床鋪驅趕蟲子，再將它們放回原來的位置。鋪設好臥具后，關上房門，放下門閂，回到自己的房舍，獨自坐在床上結跏趺坐。這時，居士看到僧眾已經坐定，親自倒水，親自供奉豐盛美味的食物，讓大家隨意享用。居士知道僧眾已經吃飽后，收起缽，親自遞水，然後取來小床坐在眾僧面前，想要聽佛說法。上座比丘說法完畢后，從座位上起身離去，眾比丘依次離開，返回佛陀的住所。按照諸佛的慣例，眾比丘飯後返回時，會用這樣的話語慰問諸比丘：『飲食豐盛美味，僧眾都吃飽了嗎？』佛陀也問眾比丘：『飲食豐盛美味，僧眾都吃飽了嗎？』眾比丘回答說：『飲食豐盛美味，眾僧都吃飽了。』佛陀對眾比丘說：『你們進入
【English Translation】 English version ◎The Buddha was in Śrāvastī (舍衛國). At that time, there were two guest Bhikshus (比丘, monks) who arrived in the evening and were assigned to share a room. One of them got a bed, and the other got a grass mat. After the two spent the night, they left without cleaning up. Then, insects grew in the grass mat, eating the grass, the bed legs, the bed rails (床梐, chuáng bì, the horizontal bars of the bed), the bed frames (床檔, chuáng dàng, the vertical bars of the bed), the bed ropes, and even the bedding and pillows. After eating, they went into the walls to live. At that time, there was a householder (居士) who invited the Buddha and the Sangha (僧, monastic community) for a meal the next day. The Buddha silently accepted. The householder, knowing that the Buddha had silently accepted, immediately rose from his seat, bowed his head to the Buddha's feet, circumambulated him to the right, and left, returning to his own house. That night, he prepared various delicious foods. Early in the morning, he prepared the seating arrangements and sent a messenger to inform the Buddha: 'The food is ready, may the Blessed One know the time.' The Bhikshus went to the householder's house, while the Buddha stayed in his own dwelling to await the distribution of food. According to the usual practice of the Buddhas, the Bhikshus went to the householder's house first. At that time, the Buddha himself took a door hook and went from room to room, inspecting the monastic dwellings. The Buddha took the door hook and went from room to room, opening the door of one room. He saw that the grass mat had insects growing in it, eating the grass, the bed legs, the bed rails, the bed frames, the bed ropes, the bedding, and the pillows. After seeing this, the Buddha entered the room, gently lifted the bedding and pillows, slowly lifted the bed, gradually removed the grass mat, cleared away the insects, and then swept, sprinkled water, and plastered the floor to make it clean. He shook the bedding and pillows, tapped the bed to drive away the insects, and put everything back in its original place. After arranging the bedding, he closed the door, put down the latch, and returned to his own dwelling, sitting alone on the bed in the lotus position. At that time, the householder saw that the Sangha was seated, personally poured water, and personally offered delicious food, allowing everyone to eat as they pleased. When the householder knew that the Sangha was full, he collected the bowls, personally offered water, and then brought a small chair to sit in front of the Sangha, wanting to listen to the Dharma (法, teachings). After the senior Bhikshu finished speaking the Dharma, he rose from his seat and left. The Bhikshus left in order, returning to the Buddha's dwelling. According to the usual practice of the Buddhas, when the Bhikshus returned after the meal, they would use these words to inquire about the Bhikshus: 'Was the food delicious and plentiful? Are the Sangha full?' The Buddha also asked the Bhikshus: 'Was the food delicious and plentiful? Are the Sangha full?' The Bhikshus replied: 'The food was delicious and plentiful, and the Sangha are full.' The Buddha said to the Bhikshus: 'You enter'
居士舍已，我持戶鉤遊行諸房，開一房戶，見草敷中生蟲，蟲啖是草、啖床腳、床梐、床檔、床繩、啖被褥枕，啖已入壁中住欲嚙人，是事不是、非法、不應爾。云何僧臥具，取用踐蹋不知護惜？諸居士血肉乾竭，為福德故，佈施供養，汝等應少用，守護者善。」佛語諸比丘：「誰是中宿？」諸比丘言：「世尊！有二客比丘來，次第是中共住，一人得床、一人得草敷，夜宿已地了便去。」佛種種因緣訶責：「云何名比丘，用僧臥具，無所付囑便去？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，比丘房中敷僧臥具，若自敷、若使人敷，是中坐臥，去時不舉、不教舉者，波逸提。」
比丘房者，或屬眾僧、或屬一人，極小乃至容四威儀行立坐臥。
自敷者，自手敷。
使敷者，教他敷。
坐者，坐上。
臥者，身臥上。
不舉者，不自手舉。
不教舉者，不教他舉。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若客比丘，比丘房中敷僧臥具，出界去，波逸提。
若舊比丘，比丘房中敷僧臥具，出界去，作是念：「即日當還。」有急因緣不得即還，出界至地了時，突吉羅。
佛言：「從今日聽付
【現代漢語翻譯】 現代漢語譯本 居士捨棄自己的財物，我拿著鑰匙巡視各個僧房，打開一間房門，看見草墊中生了蟲子，蟲子啃食草墊、啃食床腳、床梐（床的橫木）、床檔（床的豎木）、床繩、啃食被褥枕頭，啃食完畢后鉆入墻壁中，想要咬人，這種事情是不對的、不合佛法的、不應該發生。為什麼僧人的臥具，取用踐踏卻不知愛惜？各位居士耗盡血汗，爲了積攢福德，佈施供養，你們應該節約使用，好好守護才是。』佛告訴各位比丘：『誰是昨晚住在這裡的人？』各位比丘說：『世尊！有兩位客比丘來，輪流住在這裡，一人得到床，一人得到草墊，晚上住過後，天亮就離開了。』佛用各種因緣呵斥他們：『怎麼能稱為比丘，使用僧眾的臥具，不作任何交代就離開？』用各種因緣呵斥完畢后，告訴各位比丘：『爲了十種利益，我與各位比丘結戒。從今以後，這條戒律應該這樣說：如果比丘，在比丘房中鋪設僧眾的臥具，無論是自己鋪設，還是指使他人鋪設，並在其中坐臥，離開時不收拾、不教人收拾，犯波逸提罪。』 『比丘房』，或是屬於僧眾，或是屬於個人，極小也要能容納四種威儀——行走、站立、坐臥。 『自敷』，指自己動手鋪設。 『使敷』，指教他人鋪設。 『坐』，指坐在上面。 『臥』，指身體躺在上面。 『不舉』，指不自己動手收拾。 『不教舉』，指不教他人收拾。 『波逸提』，意為煮燒覆障，如果不懺悔，能障礙修道。 在此情況下犯戒：如果客比丘，在比丘房中鋪設僧眾的臥具，離開界限，犯波逸提罪。 如果是舊住比丘，在比丘房中鋪設僧眾的臥具，離開界限，心想：『當天就會回來。』但有緊急事情無法立即返回，離開界限直到天亮時，犯突吉羅罪。 佛說：『從今以後允許交代。』
【English Translation】 English version A layperson relinquished his possessions, and I, holding the key, inspected all the monastic rooms. Opening one room, I saw insects breeding in the straw mat. The insects were eating the straw, the bed legs, the bed rails (horizontal pieces of the bed frame), the bed posts (vertical pieces of the bed frame), the bed ropes, and the bedding and pillows. After eating, they entered the wall, wanting to bite people. This is not right, not in accordance with the Dharma, and should not be. Why do monks use and trample on the monastic bedding without cherishing it? You should use it sparingly and protect it well. The laypeople exhaust their blood and flesh, for the sake of merit, making offerings. ' The Buddha said to the Bhikkhus (monks): 'Who stayed here last night?' The Bhikkhus said: 'Venerable One! Two guest Bhikkhus came and stayed here in turn. One got the bed, and the other got the straw mat. After staying the night, they left at dawn.' The Buddha rebuked them with various reasons: 'How can you be called Bhikkhus, using the monastic bedding and leaving without any instructions?' After rebuking them with various reasons, he told the Bhikkhus: 'For ten benefits, I establish a precept for you Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu, in a Bhikkhu's room, spreads monastic bedding, whether he spreads it himself or has someone else spread it, and sits or lies on it, and does not tidy it up or instruct someone to tidy it up when leaving, he commits a Pācittiya (an offense requiring confession) .' 'Bhikkhu's room' either belongs to the Sangha (monastic community) or to an individual, and must be at least large enough to accommodate the four postures—walking, standing, sitting, and lying down. 'Spreads it himself' means spreading it with one's own hands. 'Has someone else spread it' means instructing someone else to spread it. 'Sits' means sitting on it. 'Lies' means the body lying on it. 'Does not tidy it up' means not tidying it up with one's own hands. 'Does not instruct someone to tidy it up' means not instructing someone else to tidy it up. 'Pācittiya' means burning and covering obstacles, and if one does not repent, it can obstruct the path. In this case, the offense is committed: If a guest Bhikkhu, in a Bhikkhu's room, spreads monastic bedding and leaves the boundary, he commits a Pācittiya. If an old resident Bhikkhu, in a Bhikkhu's room, spreads monastic bedding and leaves the boundary, thinking: 'I will return today,' but due to urgent circumstances, he cannot return immediately, and leaves the boundary until dawn, he commits a Dukkata (an offense of wrong-doing). The Buddha said: 'From now on, permission is granted to give instructions.'
囑僧臥具已便行。」囑者，有三種言：「此是戶鑰、此是房舍、此是臥具。」若說：「此是戶鑰、此是房舍、此是臥具，應付囑誰耶？」應付囑敷臥具者。若無敷臥具者，應付囑典房者。若無典房者，應囑修治房舍人。若無是人，應付囑是中舊比丘、善好有功德持戒者。若無是人，是僧坊中，若有善好賢者、若守僧坊民，應付囑。不應付囑無慚愧破戒比丘，亦不應囑小沙彌。若不能得好人，若有衣架、象牙我，應持被褥枕著上便去。若無衣架、象牙我，是中有兩床者，持被褥枕著一床上，以一床覆上，去壁四寸便去。
不犯者，是房中留物去，乃至留盛富羅囊。(十五事竟)
佛在舍衛國。爾時長老耶舍，與五百眷屬俱，來向舍衛國欲安居。時諸比丘皆作安居先事，謂塞壁孔罅、塞土墮孔、罅補缺壞、解治繩床、抖擻被枕。爾時六群比丘懈惰不作，遙見他作便生是念：「我等上座，須彼作竟受臥具已，當於后入隨上座驅起。」作是念已，諸比丘作竟受臥具已，六群比丘便隨後入。諸比丘問六群比丘：「汝共我等來作先事不？」答言：「不作。」諸比丘言：「汝等共我等來不作先事，我等作先事竟，我不起。」六群比丘言：「如佛所說：『隨上座次第受房。』不說不作先事者不與。我是上座，云何不起？」
【現代漢語翻譯】 現代漢語譯本： 『囑咐僧人臥具已經安排妥當就可以離開了。』這裡說的『囑咐』，有三種說法：『這是門鑰匙、這是房舍、這是臥具。』如果說：『這是門鑰匙、這是房舍、這是臥具，應該囑咐給誰呢？』應該囑咐給負責鋪設臥具的人。如果沒有負責鋪設臥具的人，應該囑咐給管理房舍的人。如果沒有管理房舍的人，應該囑咐給修繕房舍的人。如果沒有這樣的人，應該囑咐給僧團中德高望重、有功德、持戒精嚴的老比丘。如果沒有這樣的人，在僧坊中，如果有善良賢能的人，或者看守僧坊的民眾，應該囑咐給他們。不應該囑咐給沒有慚愧心、破戒的比丘，也不應該囑咐給小沙彌。如果找不到好人，如果有衣架、象牙鉤，應該把被褥枕頭放在上面就離開。如果沒有衣架、象牙鉤，這裡有兩張床的，就把被褥枕頭放在一張床上，用另一張床蓋在上面，離墻四寸就離開。
不構成犯罪的情況是，在房間里留下物品離開，乃至留下裝滿富羅的袋子。（十五事完畢）
佛陀在舍衛國的時候。當時，長老耶舍（Yasa，佛陀弟子名）與五百眷屬一起，來到舍衛國準備安居。當時，眾比丘都在做安居前的準備工作，比如堵塞墻壁的孔洞縫隙、填補泥土脫落的孔洞、修補破損的地方、解開整理繩床、抖擻被子枕頭。當時，六群比丘（Six monks，指行為不端的六位比丘）懈怠懶惰不幹活，遠遠地看見別人在幹活，就心生這樣的念頭：『我們是上座，等他們做完，領了臥具之後，我們再進去，把上座趕走。』有了這個念頭之後，眾比丘做完準備工作，領了臥具之後，六群比丘就隨後進入。眾比丘問六群比丘：『你們和我們一起來做準備工作了嗎？』回答說：『沒有做。』眾比丘說：『你們和我們一起來卻不做準備工作，我們做完準備工作了，我們不讓開。』六群比丘說：『如佛陀所說：『按照上座的順序依次接受房間。』沒有說不做準備工作的人不給。我是上座，為什麼不讓開？』
【English Translation】 English version: 'Having instructed the monks about the bedding, then you may leave.' 'Instructing' here has three meanings: 'This is the door key, this is the room, this is the bedding.' If one says: 'This is the door key, this is the room, this is the bedding, to whom should it be entrusted?' It should be entrusted to the one who is responsible for laying out the bedding. If there is no one responsible for laying out the bedding, it should be entrusted to the one who manages the room. If there is no one who manages the room, it should be entrusted to the person who repairs the room. If there is no such person, it should be entrusted to an old Bhikkhu (monk) in the Sangha (monastic community) who is virtuous, meritorious, and strictly observes the precepts. If there is no such person, in the Sangha, if there are kind and virtuous people, or the people who guard the Sangha, it should be entrusted to them. It should not be entrusted to a Bhikkhu who is shameless and breaks the precepts, nor should it be entrusted to a young Sramanera (novice monk). If a good person cannot be found, if there is a clothes rack or an ivory hook, one should put the bedding and pillows on it and leave. If there is no clothes rack or ivory hook, and there are two beds in the room, one should put the bedding and pillows on one bed, cover it with the other bed, leave four inches from the wall, and then leave.
It is not an offense to leave items in the room, even leaving a bag full of phulla (a type of flower or seed). (End of the fifteen matters)
The Buddha was in Sravasti (ancient Indian city). At that time, the elder Yasa (a disciple of the Buddha), along with five hundred followers, came to Sravasti to observe the rainy season retreat (Vassa). At that time, the Bhikkhus were all doing the preliminary work for the retreat, such as plugging holes and cracks in the walls, filling in holes where the mud had fallen, repairing broken places, untying and arranging rope beds, and shaking out bedding and pillows. At that time, the group of six Bhikkhus (a group of monks known for their misbehavior) were lazy and did not work. Seeing others working from afar, they had this thought: 'We are the senior monks, after they finish and receive their bedding, we will go in later and drive the senior monks out.' After having this thought, the Bhikkhus finished the preparatory work and received their bedding, and the group of six Bhikkhus then entered. The Bhikkhus asked the group of six Bhikkhus: 'Did you come with us to do the preliminary work?' They replied: 'We did not.' The Bhikkhus said: 'You came with us but did not do the preliminary work. We have finished the preliminary work, and we will not move.' The group of six Bhikkhus said: 'As the Buddha said: 'Receive rooms in order of seniority.' It does not say that those who do not do the preliminary work will not be given rooms. I am a senior monk, why should I not be allowed to stay?'
六群比丘大力剿健，不大謹慎，即強牽出。是比丘柔軟樂人，頭手傷壞缽破衣裂。是中有比丘少欲知足行頭陀，聞是事已心不喜，種種因緣訶責：「云何名比丘，比丘房中瞋恨不喜，便強牽出？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，比丘房中瞋恨不喜，便強牽出？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，比丘房中瞋恨不喜，便自牽出、若使人牽出，癡人遠去，不應住此，除彼因緣，波逸提。」
比丘房者，或屬僧、或屬一人，極小乃至容四威儀行立坐臥。
瞋恨者，不隨意故。
不喜者，瞋不喜見故。
自牽者，自手牽出。使牽者，教他牽。若從床上至地、從房內至戶、從戶至行來處、從高上至下處、從土埵上至地，波逸提。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘瞋恨不喜牽捉比丘，能牽者，波逸提；不能牽，突吉羅。若使他牽，能者波逸提，不能者突吉羅。若從坐床上，能牽者，波逸提；不能者，突吉羅。若從臥床上、房內、戶外行處、高上、土埵上，若能牽者，波逸提；不能者，突吉羅
【現代漢語翻譯】 現代漢語譯本： 六群比丘（Chabbaggiya bhikkhus，指六位行為不端的比丘）非常強壯有力，但不夠謹慎，就強行把另一位比丘拖了出來。那位比丘性格溫和，喜歡與人為善，結果頭和手都受了傷，缽也打破了，衣服也撕裂了。當時有一些少欲知足、奉行頭陀行（dhutaṅga，指苦行）的比丘，聽說了這件事後心裡很不高興，用各種理由責備他們：『怎麼能叫比丘呢？在比丘的房間里，因為生氣不高興，就強行把人拖出來？』用各種理由責備之後，他們把這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，明知此事卻還是問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種理由責備他們：『怎麼能叫比丘呢？在比丘的房間里，因為生氣不高興，就強行把人拖出來？』用各種理由責備之後，佛陀告訴眾比丘：『爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘因為生氣不高興，在比丘的房間里，就自己動手把人拖出去，或者指使別人把人拖出去，這種愚癡的人應該遠遠離開，不應該住在這裡，除非有正當的理由，否則就犯了波逸提（pācittiya，一種輕罪）。』
『比丘房』指的是，或者屬於僧團，或者屬於個人，最小的程度也要能容納四種威儀——行走、站立、坐臥。
『瞋恨』指的是，因為事情不合自己的心意。
『不喜』指的是，因為生氣而不高興看到對方。
『自己拖』指的是，自己用手拖出去。『指使拖』指的是，教唆別人拖。如果從床上拖到地上，從房間里拖到門口，從門口拖到行走的地方，從高處拖到低處，從土堆上拖到地上，都犯波逸提。
『波逸提』指的是，像煮燒一樣令人痛苦，像被覆蓋一樣令人無法解脫，如果不懺悔，就會障礙修道。
關於這裡的犯戒情況：如果比丘因為生氣不高興而抓住另一位比丘，能拖動對方的，犯波逸提；不能拖動的，犯突吉羅（dukkata，一種更輕的罪）。如果指使他人拖動，能拖動的，犯波逸提；不能拖動的，犯突吉羅。如果從坐著的床上開始拖，能拖動的，犯波逸提；不能拖動的，犯突吉羅。如果從躺著的床上、房間里、門外行走的地方、高處、土堆上開始拖，如果能拖動對方的，犯波逸提；不能拖動的，犯突吉羅。
【English Translation】 English version: The Chabbaggiya bhikkhus (group of six monks known for their misconduct) were very strong and not very careful, so they forcibly dragged out another bhikkhu (monk). That bhikkhu was gentle and liked people, and as a result, his head and hands were injured, his bowl was broken, and his clothes were torn. There were some bhikkhus who were content with little, practiced the dhutaṅga (ascetic practices), and when they heard about this, they were very unhappy. They rebuked them for various reasons: 'How can you be called bhikkhus? In a bhikkhu's room, because of anger and displeasure, you forcibly drag someone out?' After rebuking them for various reasons, they told the Buddha about this in detail. The Buddha gathered the bhikkhu sangha (monastic community) because of this matter, and knowing the matter, still asked the Chabbaggiya bhikkhus: 'Did you really do this?' They replied: 'We did, Lord!' The Buddha rebuked them for various reasons: 'How can you be called bhikkhus? In a bhikkhu's room, because of anger and displeasure, you forcibly drag someone out?' After rebuking them for various reasons, the Buddha told the bhikkhus: 'For ten benefits, I will establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu, because of anger and displeasure, in a bhikkhu's room, drags someone out himself, or orders someone to drag him out, such a foolish person should go far away and should not stay here, unless there is a valid reason, otherwise he commits a pācittiya (an offense requiring confession).'
'Bhikkhu's room' refers to, either belonging to the sangha or belonging to an individual, the smallest extent must be able to accommodate the four postures - walking, standing, sitting, and lying down.
'Anger' refers to, because things do not go according to one's wishes.
'Displeasure' refers to, because of anger, being unhappy to see the other person.
'Dragging oneself' refers to, dragging out with one's own hands. 'Ordering to drag' refers to, instigating others to drag. If dragging from the bed to the ground, from the room to the door, from the door to the place of walking, from a high place to a low place, from a mound to the ground, one commits a pācittiya.
'Pācittiya' refers to, being as painful as being cooked and burned, being as unable to escape as being covered, and if one does not repent, it will hinder the path of cultivation.
Regarding the violations here: If a bhikkhu, because of anger and displeasure, grabs another bhikkhu, and is able to drag him, he commits a pācittiya; if he cannot drag him, he commits a dukkata (a minor offense). If he orders another to drag, and he is able to drag him, he commits a pācittiya; if he cannot drag him, he commits a dukkata. If dragging starts from a sitting bed, and he is able to drag him, he commits a pācittiya; if he cannot drag him, he commits a dukkata. If dragging starts from a lying bed, inside the room, outside the door in the walking area, from a high place, from a mound, if he is able to drag the other person, he commits a pācittiya; if he cannot drag the other person, he commits a dukkata.
。
隨自牽、隨教牽，皆波逸提、突吉羅。
若房舍欲破故牽出，不犯。(十六竟)
佛在舍衛國。爾時長老迦留陀夷，惡眠不一心眠，鼾眠齘齒䆿語頻申，拍手動足作大音聲。諸比丘聞是聲，不得眠故食不消，食不消故身體患癢，惱悶吐逆不樂。諸比丘各各共相近敷臥具，作是念：「莫令迦留陀夷入中臥。」時迦留陀夷，強來入中敷臥具。諸比丘言：「迦留陀夷，汝莫強入中臥。何以故？汝惡眠不一心眠，鼾眠齘齒䆿語頻申，拍手動足作大音聲。諸比丘聞是聲，不得眠故食不消，食不消故身體患癢，惱悶吐逆不樂。」迦留陀夷言：「我自安樂，汝不樂者便自出去。」作是語已強敷臥具。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，知比丘房中先敷臥具，後來強敷？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責迦留陀夷：「云何名比丘，知比丘房中先敷臥具，後來強敷？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘知比丘房中先敷臥具，後來強敷、若使人敷，不樂者自當出去，除彼因緣，波逸提。」
知者，若自知、若從他聞、若彼人
【現代漢語翻譯】 現代漢語譯本：
隨自己意牽引、隨他人教唆牽引，都犯波逸提（Pācittiya，一種戒律名稱）或突吉羅（Dukkata，一種輕罪）。 如果房舍將要破損，因此牽引（移動物件）而出，則不犯戒。（第十六條完） 佛陀在舍衛國（Śrāvastī）時。當時，長老迦留陀夷（Kāludāyin），睡眠質量差，不能專心入睡，打鼾、磨牙、說夢話、頻繁伸懶腰，拍打手腳發出很大聲響。眾比丘聽到這些聲音，無法入睡，導致食物不能消化，食物不消化導致身體發癢，煩惱鬱悶，想吐，不快樂。眾比丘各自互相靠近，鋪設臥具，心想：『不要讓迦留陀夷進入中間睡覺。』當時，迦留陀夷強行進入中間鋪設臥具。眾比丘說：『迦留陀夷，你不要強行進入中間睡覺。為什麼呢？你睡眠質量差，不能專心入睡，打鼾、磨牙、說夢話、頻繁伸懶腰，拍打手腳發出很大聲響。眾比丘聽到這些聲音，無法入睡，導致食物不能消化，食物不消化導致身體發癢，煩惱鬱悶，想吐，不快樂。』迦留陀夷說：『我自己安樂，你們不快樂就自己出去。』說完就強行鋪設臥具。其中有少欲知足、奉行頭陀行（Dhūtaṅga，一種苦行）的比丘，聽到這件事心中不悅，用各種理由呵責：『怎麼能叫比丘，明知比丘房中已經先鋪設了臥具，後來還強行鋪設？』用各種理由呵責完畢，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問迦留陀夷：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責迦留陀夷：『怎麼能叫比丘，明知比丘房中已經先鋪設了臥具，後來還強行鋪設？』用各種理由呵責完畢，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘明知比丘房中已經先鋪設了臥具，後來強行鋪設，或者指使他人鋪設，（導致）不樂意的人自己應當出去，除非有特殊原因，（否則）犯波逸提。』 『知』是指，自己知道、從他人那裡聽到、或者那個人
【English Translation】 English version:
Pulling (something) by oneself or having someone else pull it, both constitute a Pācittiya (a type of monastic offense) or a Dukkata (a minor offense).
If a dwelling is about to collapse, pulling (something) out is not an offense. (End of the Sixteenth)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the elder Kāludāyin (name of a monk) had poor sleep and could not sleep attentively. He snored, ground his teeth, talked in his sleep, frequently stretched, and clapped his hands and feet, making loud noises. The monks, hearing these sounds, could not sleep, which led to indigestion. The indigestion caused itching, annoyance, nausea, and unhappiness. The monks each laid out their bedding close to each other, thinking, 'Do not let Kāludāyin come and sleep in the middle.' At that time, Kāludāyin forcibly entered the middle and laid out his bedding. The monks said, 'Kāludāyin, do not forcibly enter the middle to sleep. Why? You have poor sleep and cannot sleep attentively. You snore, grind your teeth, talk in your sleep, frequently stretch, and clap your hands and feet, making loud noises. The monks, hearing these sounds, cannot sleep, which leads to indigestion. The indigestion causes itching, annoyance, nausea, and unhappiness.' Kāludāyin said, 'I am comfortable, and if you are not happy, then leave.' After saying this, he forcibly laid out his bedding. Among them, there was a monk who was content with little, practiced Dhūtaṅga (ascetic practices), and upon hearing this, was displeased. He rebuked him with various reasons, saying, 'How can you be called a monk, knowing that bedding has already been laid out in the monk's room, and then forcibly lay out your own?' After rebuking him with various reasons, he reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the monastic community and knowingly asked Kāludāyin, 'Did you actually do this?' He replied, 'I did, World Honored One!' The Buddha rebuked Kāludāyin with various reasons, saying, 'How can you be called a monk, knowing that bedding has already been laid out in the monk's room, and then forcibly lay out your own?' After rebuking him with various reasons, he told the monks, 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be recited as follows: If a monk knows that bedding has already been laid out in a monk's room, and then forcibly lays out his own, or has someone else lay it out, (causing) those who are unhappy to leave, unless there is a specific reason, (otherwise) it is a Pācittiya offense.'
'Knowing' means knowing oneself, hearing from others, or that person
語。
強敷者，不隨他意，自強敷故。使敷者，教人敷。若敷坐床前、若敷臥床前、若敷房內、若戶外行處、若高處、若土埵前敷者，波逸提。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘，知比丘在比丘房中先敷臥具竟，後來于坐床前強敷臥具，若能敷者，波逸提；不能敷者，突吉羅。若臥床前、若房內、戶外行處、高處、土埵前，若自敷、若使人敷，能敷者，波逸提；不能者，突吉羅。如是處隨自敷、教敷，一一波逸提、突吉羅。
若比丘為惱他故，閉戶開戶、閉向開向；然火滅火、然燈滅燈；若唄、咒愿、讀經、說法、問難，隨他所不喜樂事作，一一波逸提。(十七竟)
佛在舍衛國。爾時有二客比丘向暮來，是二客比丘次得一房，一人得閣上、一人得閣下。得閣下者是坐禪人，寂靜早入房中，敷床褥結加趺坐，樂默然故。在閣上者多喜調戲，經唄、咒愿、問難、大聲戲笑，作種種無益語言，然後入房，用力坐尖腳床上。以葦棧故，床腳及支陷下，傷比丘頭垂死。是比丘從房出，語諸比丘：「汝看是比丘，不一心坐臥故，床腳陷下傷我頭垂死。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，不一心坐臥，用力坐故，令床腳陷
【現代漢語翻譯】 現代漢語譯本： 語。
強敷者（qiáng fū zhě）：不順從他人的意願，自己強行鋪設臥具。使敷者（shǐ fū zhě）：教唆他人鋪設臥具。如果（比丘）在坐床前鋪設、在臥床前鋪設、在房內鋪設、在戶外行走的地方鋪設、在高處鋪設、在土堆前鋪設臥具，觸犯波逸提（bō yì tí，一種戒律名稱）。
波逸提（bō yì tí）：意為煮燒覆障，如果不懺悔過錯，能障礙修道。
在此情況中，觸犯戒律的行為包括：如果比丘知道其他比丘已經在房間里先鋪設好了臥具，後來又在坐床前強行鋪設臥具，如果能鋪設成功，觸犯波逸提；如果不能鋪設成功，觸犯突吉羅（tū jí luó，一種較輕的戒律名稱）。如果在臥床前、房內、戶外行走的地方、高處、土堆前，無論是自己鋪設還是教唆他人鋪設，如果能鋪設成功，觸犯波逸提；如果不能鋪設成功，觸犯突吉羅。像這樣的地方，無論是自己鋪設還是教唆他人鋪設，每一種情況都分別觸犯波逸提或突吉羅。
如果比丘爲了惱亂他人，關閉或打開門戶、關閉或打開窗戶；點燃或熄滅火、點燃或熄滅燈；或者進行唱誦、祝願、讀經、說法、問難等他人不喜樂的事情，每做一件都觸犯波逸提。（十七竟）
佛陀在舍衛國（shè wèi guó）的時候，當時有兩位客比丘傍晚來到，這兩位客比丘依次得到一間房，一人住在樓上，一人住在樓下。住在樓下的比丘是一位禪修者，喜歡安靜，早早進入房間，鋪好床褥，結跏趺坐，喜歡保持沉默。住在樓上的比丘喜歡戲弄，進行經唄、咒愿、問難，大聲嬉笑，說各種無益的話，然後進入房間，用力坐在尖腳床上。因為床是葦蓆做的，床腳和支撐陷了下去，傷到了樓下比丘的頭，使其瀕臨死亡。這位比丘從房間出來，對其他比丘說：「你們看這位比丘，不一心一意地坐臥，用力坐，導致床腳陷下去，傷了我的頭，讓我快要死了。」其中有少欲知足、奉行頭陀行（tóu tuó xíng，苦行）的比丘，聽到這件事心裡不高興，用各種因緣呵責說：「怎麼能稱為比丘，不一心一意地坐臥，用力坐，導致床腳陷下去
【English Translation】 English version: Word.
'Qiang fu zhe' (強敷者, one who forcefully spreads): Not following others' intentions, but forcefully spreading bedding oneself. 'Shi fu zhe' (使敷者, one who causes to spread): Instructing others to spread bedding. If a (bhikkhu) spreads bedding in front of a sitting bed, in front of a sleeping bed, inside a room, in a place for walking outdoors, in a high place, or in front of an earthen mound, it is a Payattika (波逸提, a type of precept).
Payattika (波逸提): Means 'cooking, burning, covering, and obstructing.' If one does not repent, it can obstruct the path.
In this situation, the offenses include: If a bhikkhu knows that another bhikkhu has already spread bedding in the room, and later forcefully spreads bedding in front of the sitting bed, if he is able to spread it, it is a Payattika; if he is unable to spread it, it is a Dukkata (突吉羅, a minor offense). If it is in front of a sleeping bed, inside a room, in a place for walking outdoors, in a high place, or in front of an earthen mound, whether spreading it himself or instructing others to spread it, if he is able to spread it, it is a Payattika; if he is unable to spread it, it is a Dukkata. In such places, whether spreading it himself or instructing others to spread it, each instance is a Payattika or a Dukkata respectively.
If a bhikkhu, in order to annoy others, closes or opens a door, closes or opens a window; lights or extinguishes a fire, lights or extinguishes a lamp; or performs chanting, wishing, reciting scriptures, teaching the Dharma, or questioning, doing things that others do not like, each instance is a Payattika. (End of seventeen)
The Buddha was in Savatthi (舍衛國). At that time, two guest bhikkhus arrived in the evening. These two guest bhikkhus were assigned a room in turn, one on the upper floor and one on the lower floor. The bhikkhu on the lower floor was a meditator, who liked quietness. He entered the room early, spread out his bedding, sat in the lotus position, and liked to remain silent. The bhikkhu on the upper floor liked to joke around, chanting, wishing, questioning, laughing loudly, and saying all sorts of useless words. Then he entered the room and sat forcefully on the sharp-legged bed. Because the bed was made of reed mats, the bed legs and supports sank down, injuring the head of the bhikkhu below, causing him to be on the verge of death. This bhikkhu came out of the room and said to the other bhikkhus, 'Look at this bhikkhu, not sitting or lying down wholeheartedly, sitting forcefully, causing the bed legs to sink down and injure my head, making me almost die.' Among them, there were bhikkhus who were content with little, practicing the Dhutanga (頭陀行, ascetic practices), and upon hearing this, they were unhappy and rebuked him for various reasons, saying, 'How can you be called a bhikkhu, not sitting or lying down wholeheartedly, sitting forcefully, causing the bed legs to sink down?'
下，傷比丘頭垂死？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問是比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，不一心坐臥，令床腳陷下，傷比丘頭垂死？」種種因緣訶責已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，比丘房閣中，尖腳床用力坐臥，波逸提。」
比丘房者，或屬僧、或屬一人、極小乃至容四威儀行立坐臥。
閣者，一重已上皆名為閣。
床者，臥床。臥床者，五種：阿珊蹄腳、波郎劬腳、羝羊角腳、尖腳、曲腳。坐禪床亦有五種：阿珊蹄腳、波郎劬腳、羝羊角腳、尖腳、曲腳。
坐者，身坐上。
臥者，身臥上。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘臥床，一腳尖、三腳阿珊蹄，若二腳尖、二腳阿珊蹄，若三腳尖、一腳阿珊蹄，若四腳尖，是中隨用力坐臥，一一波逸提。
若臥床，一腳尖、三腳波郎劬，若二腳尖、二腳波郎劬，若三腳尖、一腳波郎劬，若四腳尖，是中隨用力坐臥，一一波逸提。
若是臥床，一腳尖、三腳羝羊角，若二腳尖、二腳羝羊角，若三腳尖、一腳羝羊角，若四腳尖，是中隨用力坐臥，一一波逸提。
【現代漢語翻譯】 現代漢語譯本 當時，有比丘的床腳是尖的，因為用力坐臥，床腳陷落，傷到了另一位比丘的頭部，導致其瀕臨死亡。佛陀通過種種因緣對這種行為進行了呵斥，並向佛陀詳細彙報了此事。佛陀因此事召集了比丘僧團，明知故問那位比丘：『你確實做了這件事嗎？』他回答說：『確實做了，世尊！』佛陀通過種種因緣呵責他：『怎麼能稱為比丘，卻不能一心修行，以至於坐臥時床腳陷落，傷到其他比丘的頭部，導致其瀕臨死亡？』經過種種因緣的呵責后，佛陀告訴眾比丘：『爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應這樣宣說：如果比丘在比丘的房閣中，使用尖腳床用力坐臥，犯波逸提（Payittiya）。』
比丘房，指的是或者屬於僧團，或者屬於個人的房間，最小的甚至只能容納四種威儀——行走、站立、坐臥。
閣，指的是一層以上的建築都稱為閣。
床，指的是臥床。臥床有五種：阿珊蹄腳（Asandi）床、波郎劬腳（Palanku）床、羝羊角腳床、尖腳床、曲腳床。坐禪床也有五種：阿珊蹄腳床、波郎劬腳床、羝羊角腳床、尖腳床、曲腳床。
坐，指的是身體坐在上面。
臥，指的是身體躺在上面。
波逸提，意思是煮燒覆障，如果不懺悔，就能障礙修道。
關於觸犯的情況：如果比丘的臥床，有一隻腳是尖的，三隻腳是阿珊蹄腳，或者兩隻腳是尖的，兩隻腳是阿珊蹄腳，或者三隻腳是尖的，一隻腳是阿珊蹄腳，或者四隻腳都是尖的，在這種床上用力坐臥，每一次都犯波逸提。
如果臥床，一隻腳是尖的，三隻腳是波郎劬腳，或者兩隻腳是尖的，兩隻腳是波郎劬腳，或者三隻腳是尖的，一隻腳是波郎劬腳，或者四隻腳都是尖的，在這種床上用力坐臥，每一次都犯波逸提。
如果是臥床，一隻腳是尖的，三隻腳是羝羊角腳，或者兩隻腳是尖的，兩隻腳是羝羊角腳，或者三隻腳是尖的，一隻腳是羝羊角腳，或者四隻腳都是尖的，在這種床上用力坐臥，每一次都犯波逸提。
【English Translation】 English version At one time, a bhikkhu's bed had pointed legs. Because of sitting and lying down forcefully, the bed leg sank and injured another bhikkhu's head, causing him to be on the verge of death. The Buddha rebuked this behavior through various causes and conditions and reported the matter to the Buddha in detail. The Buddha gathered the bhikkhu sangha because of this matter, knowingly asked the bhikkhu: 'Did you really do this?' He replied: 'I did, O Blessed One!' The Buddha rebuked him through various causes and conditions: 'How can you be called a bhikkhu, yet you cannot concentrate on practice, so that when you sit and lie down, the bed leg sinks and injures another bhikkhu's head, causing him to be on the verge of death?' After rebuking him through various causes and conditions, the Buddha told the bhikkhus: 'For ten benefits, I will establish a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu, in a bhikkhu's room or chamber, forcefully sits or lies down on a bed with pointed legs, he commits a Payittiya (an offense requiring confession).'
A bhikkhu's room refers to a room that belongs to the sangha or to an individual, even the smallest one that can only accommodate the four postures—walking, standing, sitting, and lying down.
A chamber refers to any building with more than one story.
A bed refers to a sleeping bed. There are five types of sleeping beds: Asandi legs bed, Palanku legs bed, Ram's horn legs bed, pointed legs bed, and curved legs bed. There are also five types of meditation beds: Asandi legs bed, Palanku legs bed, Ram's horn legs bed, pointed legs bed, and curved legs bed.
Sitting refers to the body sitting on it.
Lying down refers to the body lying on it.
Payittiya means 'cooking, burning, covering, and obstructing.' If one does not repent, it can obstruct the path of cultivation.
Regarding the offenses: If a bhikkhu's bed has one pointed leg and three Asandi legs, or two pointed legs and two Asandi legs, or three pointed legs and one Asandi leg, or four pointed legs, every forceful sitting or lying down on it constitutes a Payittiya.
If the bed has one pointed leg and three Palanku legs, or two pointed legs and two Palanku legs, or three pointed legs and one Palanku leg, or four pointed legs, every forceful sitting or lying down on it constitutes a Payittiya.
If the bed has one pointed leg and three Ram's horn legs, or two pointed legs and two Ram's horn legs, or three pointed legs and one Ram's horn leg, or four pointed legs, every forceful sitting or lying down on it constitutes a Payittiya.
若是臥床，一腳尖、三腳曲，若二腳尖、二腳曲，若三腳尖、一腳曲，若四腳尖，是中隨用力坐臥，一一波逸提。坐禪床亦如是。
若以石支尖腳床，波逸提。若以磚支、若以木支、若以白镴支、若鉛錫支，一一波逸提。
若以材棧、板棧、桌子棧、若厚泥、若是床腳支木朽腐、若草團支、若衣團支、若納團支，不犯(木支朽則軟，不能傷人，故言不犯)。(十八竟)
佛在俱舍彌國。爾時長老闡那，用有蟲水澆草和泥。諸比丘語闡那言：「汝莫用有蟲水澆草、和泥，殺諸小蟲。」闡那答言：「我用水和泥，不用蟲。」諸比丘言：「汝知是水有蟲，云何用和泥？汝于畜生中無憐愍心。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，知水有蟲用澆草和泥？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，知水有蟲用澆草和泥？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘知水有蟲，自用澆草和泥、若使人用，波逸提。」
知者，若自知、若從他聞。
蟲者，若眼所見、若漉水囊所漉。
澆草者，自手澆。使澆者，
【現代漢語翻譯】 現代漢語譯本： 如果臥床時，一隻腳的尖端支撐，三隻腳彎曲，或者兩隻腳的尖端支撐，兩隻腳彎曲，或者三隻腳的尖端支撐，一隻腳彎曲，或者四隻腳的尖端支撐，這是因為隨順自己的心意用力坐臥，每一種情況都構成波逸提（Pācittiya，一種戒律名稱）。坐禪床也是如此。 如果用石頭支撐床腳，構成波逸提。如果用磚頭支撐，或者用木頭支撐，或者用白镴（一種錫鉛合金）支撐，或者用鉛錫支撐，每一種情況都構成波逸提。 如果用木材堆疊、木板堆疊、桌子堆疊，或者用厚泥，或者床腳的支撐木頭已經朽爛，或者用草團支撐，或者用衣物團支撐，或者用舊布團支撐，不構成犯罪（因為木頭支撐朽爛則軟，不能傷人，所以說不構成犯罪）。（十八竟） 佛陀在俱舍彌國（Kosambi，古印度城市）。當時，長老闡那（Channa，人名）用含有蟲子的水澆草和泥。眾比丘告訴闡那說：『你不要用含有蟲子的水澆草、和泥，會殺死小蟲。』闡那回答說：『我用水和泥，不是用水裡的蟲。』眾比丘說：『你知道這水裡有蟲，為什麼還要用來和泥？你對畜生沒有憐憫心。』這些比丘中，有少欲知足、奉行頭陀（dhūta，苦行）的比丘，聽到這件事心裡不高興，用種種理由責備他：『怎麼能稱為比丘，明知道水裡有蟲還用來澆草和泥？』用種種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知此事而故意問闡那：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種理由責備他：『怎麼能稱為比丘，明知道水裡有蟲還用來澆草和泥？』用種種理由責備之後，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘明知道水裡有蟲，自己用來澆草和泥，或者指使別人用，構成波逸提。』 『知道』，是指自己知道，或者從別人那裡聽到。 『蟲』，是指眼睛所看到的，或者用濾水囊過濾出來的。 『澆草』，是指自己動手澆。『指使澆』，是指
【English Translation】 English version: If one is lying on a bed, and one leg tip [supports the bed], three legs are bent; or two leg tips [support the bed], two legs are bent; or three leg tips [support the bed], one leg is bent; or four leg tips [support the bed], this is because one is sitting or lying down forcefully according to one's own will, each instance constitutes a Pācittiya (a type of monastic offense). The same applies to a meditation bed. If one supports the bed legs with stones, it constitutes a Pācittiya. If one supports them with bricks, or with wood, or with pewter (a tin-lead alloy), or with lead-tin, each instance constitutes a Pācittiya. If one uses stacked lumber, stacked planks, stacked tables, or thick mud, or if the supporting wood of the bed legs is rotten, or if one uses a ball of grass for support, or a ball of cloth for support, or a ball of rags for support, there is no offense (because rotten wood support is soft and cannot harm anyone, hence it is said there is no offense). (End of the eighteenth [rule]) The Buddha was in Kosambi (an ancient Indian city). At that time, the elder Channa (a personal name) used water containing insects to water grass and mix mud. The monks said to Channa: 'Do not use water containing insects to water grass and mix mud, as it will kill the small insects.' Channa replied: 'I use the water to mix mud, not the insects in the water.' The monks said: 'You know there are insects in this water, why do you still use it to mix mud? You have no compassion for living beings.' Among these monks, there were those who were content with little, satisfied, and practiced dhūta (ascetic practices). Hearing this, they were displeased and rebuked him with various reasons: 'How can you be called a monk, knowing there are insects in the water and still using it to water grass and mix mud?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the monastic community, and knowing the matter, deliberately asked Channa: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a monk, knowing there are insects in the water and still using it to water grass and mix mud?' After rebuking him with various reasons, he told the monks: 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk knows there are insects in the water, and uses it himself to water grass and mix mud, or instructs others to use it, it constitutes a Pācittiya.' 'Knowing' means knowing oneself or hearing from others. 'Insects' refers to those seen by the eyes or filtered out by a water-filtering bag. 'Watering grass' means watering with one's own hand. 'Instructing to water' means
教他澆。
和泥者，自手和。使和者，教他和。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘知水有蟲用澆草，隨蟲死，一一波逸提。若使他澆草，隨蟲死，一一波逸提。
若比丘知水有蟲用和泥，隨蟲死，一一波逸提。若使他和泥，隨蟲死，一一波逸提。
牛屎、乾土乃至以竹蘆葉著有蟲水中，隨蟲死，一一波逸提。
若比丘，有蟲水中有蟲想用者，波逸提。有蟲水中無蟲想用，波逸提。有蟲水疑用，波逸提。無蟲水中有蟲想用，突吉羅。無蟲水生疑用，突吉羅。無蟲水中無蟲想用，不犯。(十九竟)
佛在俱舍彌國。爾時長老闡那，欲起大房閣，是人性懈墮，作是念：「誰能日日看視？」即一日掘地筑基累壁竟，安戶向成第二重。安施戶向泥壁涂治架椽覆訖，即日作竟即日崩倒。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，起大房閣大用草木泥土，即日作成即日崩倒？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責闡那：「云何名比丘，起大房閣大用草木泥土，即日作成即日崩倒？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結
【現代漢語翻譯】 現代漢語譯本： 教他澆水。
和泥的人，應當自己動手和泥。如果讓別人和泥，應當教他如何和泥。
『波逸提』（Payantika，一種戒律名稱）的意思是煮燒、覆蓋、障礙，如果不懺悔過錯，就能障礙修道。
在此戒中，如果比丘知道水中有蟲而用來澆草，每死一隻蟲，就犯一次波逸提。如果指使他人澆草，每死一隻蟲，也犯一次波逸提。
如果比丘知道水中有蟲而用來和泥，每死一隻蟲，就犯一次波逸提。如果指使他人和泥，每死一隻蟲，也犯一次波逸提。
用牛糞、乾土乃至竹子、蘆葦葉放入有蟲的水中，每死一隻蟲，就犯一次波逸提。
如果比丘，在有蟲的水中，心想有蟲而使用，犯波逸提。在有蟲的水中，心想無蟲而使用，犯波逸提。在有蟲的水中，心生疑惑而使用，犯波逸提。在無蟲的水中，心想有蟲而使用，犯突吉羅（Dukkata，一種輕罪）。在無蟲的水中，心生疑惑而使用，犯突吉羅。在無蟲的水中，心想無蟲而使用，不犯戒。（第十九條完）
佛陀在俱舍彌國（Kosambi）的時候。當時長老闡那（Channa），想要建造大型的房屋。這個人性情懈怠，心想：『誰能每天都來看管呢？』於是就用一天的時間挖地、筑基、壘墻，安好門，開始建造第二重。安裝好門，泥墻塗抹完畢，架好椽子蓋好屋頂，當天完成當天就崩塌了。其中有少欲知足、奉行頭陀（Dhuta，苦行）的比丘，聽到這件事心裡不高興，用各種理由呵斥他說：『怎麼能稱為比丘，建造大型房屋，大量使用草木泥土，當天完成當天就崩塌？』用各種理由呵斥完畢，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知故問闡那：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥闡那：『怎麼能稱為比丘，建造大型房屋，大量使用草木泥土，當天完成當天就崩塌？』用各種理由呵斥完畢，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律』 English version: Instruct him to water.
The one who mixes mud should do it himself. If he instructs another to mix mud, he should teach him how to do it.
'Payantika' (a type of precept) means to cook, burn, cover, and obstruct. If one does not repent of their faults, it can obstruct the path to enlightenment.
In this precept, if a Bhikkhu (monk) knows that there are insects in the water and uses it to water grass, for each insect that dies, he commits a Payantika. If he instructs another to water grass, for each insect that dies, he also commits a Payantika.
If a Bhikkhu knows that there are insects in the water and uses it to mix mud, for each insect that dies, he commits a Payantika. If he instructs another to mix mud, for each insect that dies, he also commits a Payantika.
If cow dung, dry soil, or even bamboo or reed leaves are placed in water containing insects, for each insect that dies, a Payantika is committed.
If a Bhikkhu, in water containing insects, thinks there are insects and uses it, he commits a Payantika. If he thinks there are no insects and uses it, he commits a Payantika. If he doubts whether there are insects and uses it, he commits a Payantika. If in water without insects, he thinks there are insects and uses it, he commits a Dukkata (a minor offense). If he doubts whether there are insects in water without insects and uses it, he commits a Dukkata. If he thinks there are no insects in water without insects and uses it, he does not commit an offense. (End of the nineteenth)
When the Buddha was in Kosambi (a kingdom in ancient India). At that time, the elder Channa (a monk's name) wanted to build a large house. This person was lazy and thought, 'Who can watch over it every day?' So, in one day, he dug the ground, laid the foundation, built the walls, installed the door, and began building the second layer. After installing the door, plastering the mud walls, setting up the rafters, and covering the roof, it was completed that day and collapsed that day. Among them were Bhikkhus who were content with little, practiced Dhuta (ascetic practices), and were unhappy when they heard about this. They rebuked him with various reasons, saying, 'How can you be called a Bhikkhu, building a large house, using a lot of wood, grass, and mud, completing it that day and collapsing that day?' After rebuking him with various reasons, they reported this matter in detail to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and knowingly asked Channa, 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha rebuked Channa with various reasons, saying, 'How can you be called a Bhikkhu, building a large house, using a lot of wood, grass, and mud, completing it that day and collapsing that day?' After rebuking him with various reasons, he told the Bhikkhus, 'For these ten benefits, I am establishing precepts for the Bhikkhus.'
【English Translation】 Instruct him to water. The one who mixes mud should do it himself. If he instructs another to mix mud, he should teach him how to do it. 'Payantika' (a type of precept) means to cook, burn, cover, and obstruct. If one does not repent of their faults, it can obstruct the path to enlightenment. In this precept, if a Bhikkhu (monk) knows that there are insects in the water and uses it to water grass, for each insect that dies, he commits a Payantika. If he instructs another to water grass, for each insect that dies, he also commits a Payantika. If a Bhikkhu knows that there are insects in the water and uses it to mix mud, for each insect that dies, he commits a Payantika. If he instructs another to mix mud, for each insect that dies, he also commits a Payantika. If cow dung, dry soil, or even bamboo or reed leaves are placed in water containing insects, for each insect that dies, a Payantika is committed. If a Bhikkhu, in water containing insects, thinks there are insects and uses it, he commits a Payantika. If he thinks there are no insects and uses it, he commits a Payantika. If he doubts whether there are insects and uses it, he commits a Payantika. If in water without insects, he thinks there are insects and uses it, he commits a Dukkata (a minor offense). If he doubts whether there are insects in water without insects and uses it, he commits a Dukkata. If he thinks there are no insects in water without insects and uses it, he does not commit an offense. (End of the nineteenth) When the Buddha was in Kosambi (a kingdom in ancient India). At that time, the elder Channa (a monk's name) wanted to build a large house. This person was lazy and thought, 'Who can watch over it every day?' So, in one day, he dug the ground, laid the foundation, built the walls, installed the door, and began building the second layer. After installing the door, plastering the mud walls, setting up the rafters, and covering the roof, it was completed that day and collapsed that day. Among them were Bhikkhus who were content with little, practiced Dhuta (ascetic practices), and were unhappy when they heard about this. They rebuked him with various reasons, saying, 'How can you be called a Bhikkhu, building a large house, using a lot of wood, grass, and mud, completing it that day and collapsing that day?' After rebuking him with various reasons, they reported this matter in detail to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and knowingly asked Channa, 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha rebuked Channa with various reasons, saying, 'How can you be called a Bhikkhu, building a large house, using a lot of wood, grass, and mud, completing it that day and collapsing that day?' After rebuking him with various reasons, he told the Bhikkhus, 'For these ten benefits, I am establishing precepts for the Bhikkhus.'
戒。從今是戒應如是說：若比丘欲起大房，當壘壁安梁戶向治地，應再三覆。過是覆者，波逸提。」
大房者，溫室、講堂、合溜堂、高樓、重閣、狹長屋。
壁者，四壁若木、若土。
梁者，棟所依處。
戶者，安扇處。
曏者，窗向通明處。
治地者，泥地、粗泥、糠泥。用赤白黑堊灑，涂治、彩畫、黑畫、青畫、白畫、赤畫。
再三覆者，應若二若三覆。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘自知覆者，應自覆一分竟，第二分應發頭，第三分應約敕言：「當如是覆。」約敕已便去。是比丘若在中，即竟第三覆者，是舍若用草覆，隨所用草，一一波逸提。若用木簀覆，隨用木簀，一一簀波逸提。若以瓦覆，隨所用瓦，一一波逸提。
不犯者，若用板覆，若用鳥翅覆，若用優尸羅草根覆，不犯。(二十事竟)
佛在舍衛國。爾時佛告諸比丘：「我教化四眾疲極，令諸比丘當教誡比丘尼。」爾時諸比丘受佛教已，次第教誡比丘尼。上座比丘次第教誡竟，次至長老般特。時阿難往語般特言：「汝知不？汝明日次應教誡比丘尼。」般特語阿難言：「我鈍根、不多聞，未有所知。我夏四月乃能誦得一拘摩羅偈：『智者身口
【現代漢語翻譯】 現代漢語譯本 戒條。從今往後，戒律應當這樣宣說：如果比丘想要建造大的房屋，應當壘砌墻壁，安裝房梁，門窗朝向，平整土地，這些都要再三檢查。超過三次檢查的，犯波逸提罪（Pācittiya，一種輕罪）。
大房指的是：溫室、講堂、有屋檐相連的房屋、高樓、重疊的樓閣、狹長型的房屋。
墻壁指的是：四面的墻壁，可以是木質的，也可以是土質的。
房梁指的是：屋頂棟樑所依靠的地方。
門窗指的是：安裝門扇的地方。
朝向指的是：窗戶朝向，能夠通透光亮的地方。
平整土地指的是：用泥土、粗泥、糠泥來平整土地。可以用紅色、白色、黑色的顏料灑在地上，進行塗抹、彩繪、黑色繪畫、青色繪畫、白色繪畫、紅色繪畫。
再三檢查指的是：應該檢查兩次或三次。
波逸提指的是：像煮東西一樣，覆蓋和阻礙，如果不懺悔，就能夠障礙修道。
關於此戒的違犯：如果比丘自己知道檢查的次數超過了規定，應該自己檢查完一部分，第二部分應該停止，第三部分應該告誡自己說：『應當像這樣檢查。』告誡完畢就離開。如果這個比丘在其中，完成了第三次檢查，如果是用草覆蓋屋頂，那麼每用一根草，就犯一次波逸提罪。如果是用木板覆蓋屋頂，那麼每用一塊木板，就犯一次波逸提罪。如果是用瓦覆蓋屋頂，那麼每用一片瓦，就犯一次波逸提罪。
不違犯的情況：如果用木板覆蓋屋頂，如果用鳥的翅膀覆蓋屋頂，如果用優尸羅草根（Uśīra，一種香草的根）覆蓋屋頂，就不算違犯。（二十件事完畢）
佛陀在舍衛國（Śrāvastī，古印度城市）的時候。當時，佛陀告訴眾比丘：『我教化四眾弟子已經非常疲憊了，讓比丘們去教誡比丘尼（bhikkhunī，比丘尼）。』當時，眾比丘接受了佛陀的教誨，依次去教誡比丘尼。上座比丘依次教誡完畢，輪到長老般特（Pantha，人名）。這時，阿難（Ānanda，佛陀的十大弟子之一）去告訴般特說：『你知道嗎？明天輪到你教誡比丘尼了。』般特告訴阿難說：『我根器遲鈍，聽聞不多，沒有什麼知識。我整個夏天四個月才能夠背誦一首拘摩羅偈（Kumāra Gāthā，童子偈）：『智者身口』
【English Translation】 English version The precept. From now on, the precepts should be recited as follows: 'If a bhikkhu (monk) wishes to build a large dwelling, he should construct walls, install beams, orient the doors and windows, and prepare the ground, inspecting these aspects three times. Whoever exceeds these inspections commits a Pācittiya (a minor offense).'
'Large dwelling' refers to: a warm room, a lecture hall, a connected hall, a high building, a multi-storied pavilion, a long and narrow house.
'Walls' refers to: the four walls, whether made of wood or earth.
'Beams' refers to: the place where the roof's ridgepole rests.
'Doors' refers to: the place where the door panels are installed.
'Orientation' refers to: the direction of the windows, allowing for light and clarity.
'Preparing the ground' refers to: leveling the ground with mud, coarse mud, or rice bran mud. One may sprinkle red, white, or black chalk, and apply coatings, colored drawings, black drawings, blue drawings, white drawings, or red drawings.
'Inspecting three times' refers to: inspecting twice or three times.
Pācittiya refers to: like cooking something, covering and obstructing; if one does not repent, it can obstruct the path.
Regarding offenses in this matter: If a bhikkhu knows that he has exceeded the prescribed inspections, he should complete one part of the inspection himself, stop at the second part, and in the third part, admonish himself, saying: 'I should inspect in this way.' Having admonished himself, he should leave. If this bhikkhu completes the third inspection, if the roof is covered with grass, for each blade of grass used, a Pācittiya is committed. If the roof is covered with wooden planks, for each wooden plank used, a Pācittiya is committed. If the roof is covered with tiles, for each tile used, a Pācittiya is committed.
Non-offenses: If the roof is covered with boards, if the roof is covered with bird wings, if the roof is covered with Uśīra (a fragrant grass root) roots, there is no offense. (End of the twentieth matter)
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the Buddha told the bhikkhus (monks): 'I am exhausted from teaching the four assemblies; let the bhikkhus instruct the bhikkhunīs (nuns).' At that time, the bhikkhus, having received the Buddha's teaching, instructed the bhikkhunīs in turn. The senior bhikkhus having completed their instructions in turn, it was the turn of the elder Pantha (a name). Then, Ānanda (one of the Buddha's ten great disciples) went to Pantha and said: 'Do you know? Tomorrow it is your turn to instruct the bhikkhunīs.' Pantha told Ānanda: 'I am of dull faculties, have heard little, and know little. I spent the entire summer, four months, to memorize one Kumāra Gāthā (a verse for children): 'The wise, in body and mouth'
意，不作一切惡，常繫念現前，舍離於諸欲，亦不受世間，無益之苦行。』阿難！得過是次者善。」阿難再三語般特言：「諸上座已教誡竟，今次到汝。」般特比丘亦再三報阿難言：「我鈍根、不多聞，未有所知。夏四月乃能誦得拘摩羅一偈，得過次者善。」阿難復言：「汝明日次教誡比丘尼。」即受阿難語。夜過已，中前著衣持缽，入舍衛城次第乞食。食后還自房舍，空地敷坐床已入室坐禪。爾時諸比丘尼聞今日般特比丘次教誡比丘尼，皆生輕心：「是不多聞、誦讀經少。夏四月過誦得一拘摩羅偈：『智者身口意，不作一切惡，常繫念現前，舍離於諸欲，亦不受世間，無益之苦行。』我等所未聞法雲何得聞？我等所未知法雲何得知？所誦拘摩羅偈，我等先已誦。」諸有比丘尼，先不入祇陀林聽法者，時皆共來。有五百比丘尼，出王園比丘尼精舍，往祇桓聽法。詣長老般特房前立，謦欬作聲扣戶言：「大德般特出來！」長老般特即從禪起出房，至獨坐床上端身大坐。諸比丘尼頭面禮竟，皆在前坐。時長老般特以柔軟語言：「諸姊妹！當知我鈍根、少所讀誦，夏四月過誦得一偈：『智者身口意，不作一切惡，常繫念現前，舍離於諸欲，亦不受世間，無益之苦行。』雖然我當隨所知說，汝等當一心行不放逸法。何以故？乃
【現代漢語翻譯】 現代漢語譯本： 『意，不做一切惡事，常繫念于當下，捨棄各種慾望，也不接受世間無益的苦行。』阿難！能做到這樣就算通過了。」阿難再三對般特說：「各位上座已經教誡完畢，現在輪到你了。」般特比丘也再三回覆阿難說：「我愚鈍，聽聞不多，沒有什麼知識。整個夏天四個月才能夠背誦拘摩羅（Kumara，童子）的一首偈頌，能做到這樣就算通過了。」阿難又說：「你明天輪到教誡比丘尼（Bhikkhuni，女性出家人）。」般特接受了阿難的話。夜晚過去後，第二天上午穿好衣服，拿著缽，進入舍衛城（Savatthi）依次乞食。飯後回到自己的房舍，在空地上鋪好坐床後進入房間坐禪。當時各位比丘尼聽到今天輪到般特比丘教誡比丘尼，都心生輕視：『他聽聞不多，誦讀的經典很少。整個夏天四個月才背誦一首拘摩羅偈：『智者身口意，不做一切惡事，常繫念于當下，捨棄各種慾望，也不接受世間無益的苦行。』我們未曾聽聞的佛法怎麼能聽到呢？我們未曾知曉的佛法怎麼能得知呢？所誦的拘摩羅偈，我們先前已經背誦過了。』那些先前沒有進入祇陀林（Jetavana）聽法的比丘尼，這時都一起來了。有五百位比丘尼，從王園比丘尼精舍出來，前往祇桓（Jetavana）聽法。來到長老般特的房前站立，咳嗽作聲敲門說：『大德般特請出來！』長老般特隨即從禪定中起身走出房間，到獨坐床上端身正坐。各位比丘尼頂禮后，都在前面坐下。當時長老般特用柔和的語言說：『各位姐妹！應當知道我愚鈍，很少讀誦，整個夏天四個月才背誦一首偈頌：『智者身口意，不做一切惡事，常繫念于當下，捨棄各種慾望，也不接受世間無益的苦行。』雖然如此，我將盡我所知地講述，你們應當一心奉行不放逸之法。為什麼呢？因為』
【English Translation】 English version: 'Mind, not doing any evil, constantly focusing on the present moment, abandoning all desires, and also not accepting the world's useless ascetic practices.' Ananda! Being able to pass this is good.' Ananda repeatedly said to Panthaka (Panthaka, name of a monk): 'The venerable elders have finished their instructions, now it is your turn.' The Bhikkhu (Bhikkhu, Buddhist monk) Panthaka also repeatedly replied to Ananda, saying: 'I am dull-witted and have not heard much, I do not know much. It took me four months of summer to be able to recite one verse of Kumara (Kumara, a young boy), being able to pass this is good.' Ananda again said: 'Tomorrow it is your turn to instruct the Bhikkhunis (Bhikkhuni, Buddhist nun).' He accepted Ananda's words. After the night had passed, in the late morning he put on his robes, took his bowl, and entered Savatthi (Savatthi, an ancient city in India) to beg for food in order. After the meal, he returned to his own dwelling, spread out his sitting mat on the open ground, and entered the room to sit in meditation. At that time, the Bhikkhunis, hearing that today it was Bhikkhu Panthaka's turn to instruct the Bhikkhunis, all felt contempt: 'He has not heard much, and reads few scriptures. It took him four months of summer to recite one Kumara verse: 'The wise person's body, speech, and mind, do not do any evil, constantly focusing on the present moment, abandoning all desires, and also not accepting the world's useless ascetic practices.' How can we hear the Dharma (Dharma, Buddhist teachings) that we have not heard? How can we know the Dharma that we do not know? The Kumara verse that he recites, we have already recited it before.' Those Bhikkhunis who had not previously entered Jetavana (Jetavana, a famous monastery) to listen to the Dharma, all came together at this time. Five hundred Bhikkhunis came out of the Royal Garden Bhikkhuni Monastery and went to Jetavana to listen to the Dharma. They stood in front of Elder Panthaka's room, cleared their throats, and knocked on the door, saying: 'Venerable Panthaka, please come out!' Elder Panthaka immediately arose from meditation, left the room, and sat upright on his solitary sitting mat. The Bhikkhunis bowed their heads and paid respects, and then sat down in front of him. At that time, Elder Panthaka spoke in a gentle voice: 'Sisters! You should know that I am dull-witted and have read little, it took me four months of summer to recite one verse: 'The wise person's body, speech, and mind, do not do any evil, constantly focusing on the present moment, abandoning all desires, and also not accepting the world's useless ascetic practices.' Even so, I will speak to the best of my knowledge, and you should wholeheartedly practice the Dharma of non-negligence. Why is that? Because'
至諸佛，皆從一心不放逸行得阿耨多羅三藐三菩提。所有助道善法，皆以不放逸為本。」作是語已，用神通力于座上沒，在於東方虛空之中，現四威儀行立坐臥，入火光三昧身出光焰，青黃赤白種種色光，身下出火身上出水，身下出水身上出火，南西北方四維上下亦復如是，種種現神力已還坐本處。諸比丘尼見長老般特如是神力已，輕心滅盡，生信敬心故尊重凈心折伏憍慢。即隨比丘尼所喜樂法、所應解法而為演說。眾中有得須陀洹果、斯陀含果、阿那含果、阿羅漢果。有種聲聞道因緣、有種辟支佛道因緣、有發阿耨多羅三藐三菩提因者。爾時眾中，得如是種種大利益，是戒初因緣。
佛在王舍城。爾時六群比丘次教誡比丘尼，時置教誡事、置教誨事、置說法語，作二種惡說粗惡說。爾時有下座年少比丘尼不深樂持戒，共六群比丘調戲輕語大笑，更相字名種種不清凈事。是中有上座長老比丘尼，深樂持戒在余處經行，或立住待欲聞說法。又一時摩訶波阇波提比丘尼，與大比丘尼眾五百人俱，出王園精舍往詣佛所，頭面禮足在一面立。五百比丘尼亦頭面禮佛足在一面立，瞿曇彌比丘尼一面立已，白佛言：「世尊！佛為利益故，聽教誡比丘尼，我等不得是利。」佛問瞿曇彌：「云何我為利益故，聽教誡比丘尼，不得
【現代漢語翻譯】 現代漢語譯本：諸佛都是從一心不放逸的修行中證得阿耨多羅三藐三菩提（無上正等正覺）。所有幫助修道的善法，都以不放逸為根本。』說完這些話后，長老般特用神通力從座位上消失，出現在東方虛空中，示現行走、站立、坐臥四種威儀，進入火光三昧，身體發出光焰，呈現青、黃、赤、白各種顏色的光芒，身下出火身上出水，身下出水身上出火，南、西、北、四維、上下也同樣如此，種種示現神通力后回到原來的座位。眾比丘尼見到長老般特如此神通，輕慢之心完全消失，生起信敬之心，因此尊重凈心，折服憍慢。長老般特就隨順比丘尼們所喜愛的法、所應該理解的法為她們演說。大眾中有人證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）。有人種下聲聞道（阿羅漢道）的因緣，有人種下辟支佛道（緣覺道）的因緣，有人發起阿耨多羅三藐三菩提（無上正等正覺）之心。當時大眾中，得到這樣種種大利益，這是戒律的最初因緣。 佛陀在王舍城。當時六群比丘輪流教誡比丘尼，在教誡、教誨、說法時，說了兩種惡劣粗俗的話。當時有年輕的比丘尼不熱衷於持戒，和六群比丘調戲、輕浮地說笑，互相叫著名字，做各種不清凈的事情。其中有年長的比丘尼，熱衷於持戒，在其他地方經行，或者站立等待聽聞佛法。又一次，摩訶波阇波提（大愛道）比丘尼，與五百位大比丘尼一起，從王園精舍前往佛陀所在的地方，頭面頂禮佛足，在一旁站立。五百位比丘尼也頭面頂禮佛足，在一旁站立，瞿曇彌（喬達彌）比丘尼在一旁站立后，對佛陀說：『世尊！佛陀爲了利益我們，允許比丘教誡比丘尼，我們卻沒有得到這種利益。』佛陀問瞿曇彌：『你說的我爲了利益你們，允許比丘教誡比丘尼，你們卻沒有得到這種利益，是什麼意思呢？』
【English Translation】 English version: All Buddhas attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) through diligently practicing with a focused mind. All virtuous practices that aid the path are rooted in diligence.』 After saying this, the Elder Purna, through his supernatural powers, vanished from his seat and appeared in the eastern sky, manifesting the four dignities of walking, standing, sitting, and lying down. He entered the Fire Light Samadhi, emitting flames of light from his body, with various colors of blue, yellow, red, and white. Fire emerged from below his body, and water from above, and vice versa. The same occurred in the south, west, north, the four intermediate directions, and above and below. After manifesting these various supernatural powers, he returned to his original seat. The Bhikkhunis, seeing the Elder Purna's supernatural powers, completely eradicated their disrespectful thoughts, generating faith and reverence, thus respecting the pure mind and subduing their arrogance. He then expounded the Dharma according to the Bhikkhunis' preferences and what they should understand. Among the assembly, some attained the fruit of Srotapanna (stream-enterer), some the fruit of Sakradagamin (once-returner), some the fruit of Anagamin (non-returner), and some the fruit of Arhat (worthy one). Some planted the seeds for the path of Sravakas (listeners), some planted the seeds for the path of Pratyekabuddhas (solitary Buddhas), and some generated the aspiration for Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). At that time, the assembly received such great benefits, and this was the initial cause for the precepts. The Buddha was in Rajagriha (王舍城). At that time, the group of six Bhikkhus (六群比丘) were alternately instructing the Bhikkhunis (比丘尼). During the instruction, admonishment, and Dharma talks, they spoke two kinds of evil and coarse words. At that time, some young Bhikkhunis who were not deeply devoted to upholding the precepts were playfully joking and laughing with the group of six Bhikkhus, calling each other by name, and engaging in various impure activities. Among them were elder Bhikkhunis who were deeply devoted to upholding the precepts, walking elsewhere, or standing and waiting to hear the Dharma. Also, at one time, Mahaprajapati (摩訶波阇波提) Bhikkhuni, together with a large assembly of five hundred Bhikkhunis, went from the Royal Garden Monastery to where the Buddha was, bowed their heads to his feet, and stood to one side. The five hundred Bhikkhunis also bowed their heads to the Buddha's feet and stood to one side. Gautami (瞿曇彌) Bhikkhuni, after standing to one side, said to the Buddha: 'World Honored One! The Buddha, for our benefit, allowed the Bhikkhus to instruct the Bhikkhunis, but we have not received this benefit.' The Buddha asked Gautami: 'What do you mean by saying that I, for your benefit, allowed the Bhikkhus to instruct the Bhikkhunis, but you have not received this benefit?'
是利？」瞿曇彌比丘尼，向佛廣說是事。佛言：「實爾！我為利益故，聽教誡比丘尼，汝等實不得是利。」時佛為瞿曇彌及五百比丘尼，說種種法示教利喜已默然。時瞿曇彌五百比丘尼，知佛示教利喜已，頭面禮佛足右繞而去。時瞿曇彌五百比丘尼去不久，佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責六群比丘：「云何名比丘，僧不差便教誡比丘尼？」佛種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，僧不差教誡比丘尼，教誡比丘尼者，波逸提。」
僧不差者，僧未一心和合差令教誡。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若一比丘，僧未差教誡一比丘尼者，一波逸提。若一比丘，教誡二、三、四比丘尼者，四波逸提。若二比丘，教誡二比丘尼者，二波逸提。若教誡三、四、一比丘尼者，一波逸提。若三比丘，教誡三比丘尼者，三波逸提。若教誡四、一、二比丘尼者，二波逸提。若四比丘，教誡四比丘尼者，四波逸提。若教誡一、二、三比丘尼者，三波逸提。
佛在王舍城。爾時六群比丘，知僧不差教誡比丘尼，便出界外自相差次教誡比丘尼，然後入界。諸比丘尼來時，便語
【現代漢語翻譯】 現代漢語譯本： 『這是利益嗎？』瞿曇彌比丘尼（Gotami Bhikkhuni，女性僧侶）向佛陀詳細陳述了這件事。佛陀說：『確實如此！我爲了利益的緣故，允許教誡比丘尼，但你們實際上沒有得到這種利益。』當時，佛陀為瞿曇彌（Gotami）和五百位比丘尼（Bhikkhuni）宣說了種種佛法，開示教導，令她們歡喜，然後默然不語。當時，瞿曇彌（Gotami）和五百位比丘尼（Bhikkhuni）知道佛陀已經開示教導，令她們歡喜，便以頭面禮拜佛足，右繞佛陀后離去。瞿曇彌（Gotami）和五百位比丘尼（Bhikkhuni）離去後不久，佛陀因為這件事召集了比丘僧團（Bhikkhu Sangha），明知故問六群比丘（Six Group Bhikkhus）：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀以種種因緣呵責六群比丘（Six Group Bhikkhus）：『怎麼能稱為比丘（Bhikkhu），僧團（Sangha）沒有委派就教誡比丘尼（Bhikkhuni）？』佛陀以種種因緣呵責之後，告訴眾比丘（Bhikkhus）：『因為十種利益的緣故，為眾比丘（Bhikkhus）制定戒律。從今以後，這條戒律應當這樣說：如果比丘（Bhikkhu）沒有得到僧團（Sangha）的委派就教誡比丘尼（Bhikkhuni），教誡比丘尼（Bhikkhuni）者，犯波逸提（Payantika，一種輕罪）。』
僧不差者，指僧團（Sangha）沒有一心和合委派去教誡。
波逸提（Payantika）者，意為煮燒覆障，如果不懺悔，能障礙修行。
是中犯者，如果一個比丘（Bhikkhu），僧團（Sangha）沒有委派就教誡一個比丘尼（Bhikkhuni），犯一個波逸提（Payantika）。如果一個比丘（Bhikkhu）教誡二、三、四比丘尼（Bhikkhuni），犯四個波逸提（Payantika）。如果兩個比丘（Bhikkhu）教誡兩個比丘尼（Bhikkhuni），犯兩個波逸提（Payantika）。如果教誡三、四、一個比丘尼（Bhikkhuni），犯一個波逸提（Payantika）。如果三個比丘（Bhikkhu）教誡三個比丘尼（Bhikkhuni），犯三個波逸提（Payantika）。如果教誡四、一、二個比丘尼（Bhikkhuni），犯兩個波逸提（Payantika）。如果四個比丘（Bhikkhu）教誡四個比丘尼（Bhikkhuni），犯四個波逸提（Payantika）。如果教誡一、二、三個比丘尼（Bhikkhuni），犯三個波逸提（Payantika）。
佛陀在王舍城（Rajagrha）。當時，六群比丘（Six Group Bhikkhus）明知僧團（Sangha）沒有委派教誡比丘尼（Bhikkhuni），便出界外互相委派，然後進入界內教誡比丘尼（Bhikkhuni）。諸比丘尼（Bhikkhuni）來時，便說
【English Translation】 English version: 'Is this a benefit?' Gotami Bhikkhuni (Gotami Bhikkhuni, female monastic) extensively described this matter to the Buddha. The Buddha said, 'Indeed! I allowed the instruction of Bhikkhunis (female monastics) for the sake of benefit, but you do not actually receive this benefit.' At that time, the Buddha spoke various teachings to Gotami (Gotami) and five hundred Bhikkhunis (Bhikkhunis), instructing and gladdening them, and then remained silent. At that time, Gotami (Gotami) and five hundred Bhikkhunis (Bhikkhunis), knowing that the Buddha had instructed and gladdened them, bowed to the Buddha's feet with their heads and faces, circumambulated the Buddha to the right, and departed. Not long after Gotami (Gotami) and five hundred Bhikkhunis (Bhikkhunis) had left, the Buddha, because of this matter, gathered the Bhikkhu Sangha (monastic community of monks), and knowingly asked the Six Group Bhikkhus (Six Group Bhikkhus): 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha, with various reasons, rebuked the Six Group Bhikkhus (Six Group Bhikkhus): 'How can you be called Bhikkhus (monks), instructing Bhikkhunis (female monastics) without being appointed by the Sangha (monastic community)?' After rebuking them with various reasons, the Buddha told the Bhikkhus (monks): 'For the sake of ten benefits, I establish a precept for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk) instructs a Bhikkhuni (female monastic) without being appointed by the Sangha (monastic community), the one who instructs the Bhikkhuni (female monastic) commits a Payantika (Payantika, a minor offense).'
'Not appointed by the Sangha' means that the Sangha (monastic community) has not unanimously appointed someone to instruct.
Payantika (Payantika) means 'to cook, burn, cover, and obstruct'; if one does not repent, it can obstruct the path.
Regarding offenses herein, if one Bhikkhu (monk) instructs one Bhikkhuni (female monastic) without being appointed by the Sangha (monastic community), he commits one Payantika (Payantika). If one Bhikkhu (monk) instructs two, three, or four Bhikkhunis (female monastics), he commits four Payantikas (Payantika). If two Bhikkhus (monks) instruct two Bhikkhunis (female monastics), they commit two Payantikas (Payantika). If they instruct three, four, or one Bhikkhuni (female monastic), they commit one Payantika (Payantika). If three Bhikkhus (monks) instruct three Bhikkhunis (female monastics), they commit three Payantikas (Payantika). If they instruct four, one, or two Bhikkhunis (female monastics), they commit two Payantikas (Payantika). If four Bhikkhus (monks) instruct four Bhikkhunis (female monastics), they commit four Payantikas (Payantika). If they instruct one, two, or three Bhikkhunis (female monastics), they commit three Payantikas (Payantika).
The Buddha was in Rajagrha (Rajagrha). At that time, the Six Group Bhikkhus (Six Group Bhikkhus), knowing that the Sangha (monastic community) had not appointed them to instruct the Bhikkhunis (female monastics), went outside the boundary and mutually appointed each other, and then entered the boundary to instruct the Bhikkhunis (female monastics). When the Bhikkhunis (female monastics) came, they said
諸比丘尼言：「僧差我教誡比丘尼，汝來我當說教法。」以是因緣集比丘尼眾已，置教誡事、置教誨事、置說法語，作二種惡。是中有年少比丘尼不深樂持戒，共六群比丘調戲，輕語大笑更相字名種種不清凈事。是中有上座長老比丘尼，深樂持戒在余處經行、或立住待，是時比丘尼僧共和合相近。佛遙見比丘尼僧共和合相近，佛知故問阿難：「何以故？比丘尼僧共和合相近。」阿難答言：「世尊！是六群比丘，知僧不羯磨令教誡比丘尼，便出界外自相羯磨教誡比丘尼，然後入界，見諸比丘尼來，便作是言：『僧一心羯磨我教誡比丘尼，汝等來，我當說教法。』以是因緣故集比丘尼，置教誡事、置教誨事、置說法語，作二種惡。是中有年少下座比丘尼不深樂持戒，共六群比丘調戲輕語更相字名。是中有上座長老比丘尼，深樂持戒在余處經行立待。世尊！以是因緣故，比丘尼僧共和合相近。」佛以是因緣集比丘僧，語諸比丘：「從今日比丘有五法，不應差令教誡比丘尼。何等五？一者未滿二十歲、未過二十歲；二者不能持戒；三者不能多聞；四者不能正語說法；五者犯十三事處處污三眾。未滿二十歲者，從受具戒來未滿二十歲。不能持戒者，破佛所結戒、不隨具戒中教、不知威儀、不知應行處不應行處，乃至破小戒無怖畏
【現代漢語翻譯】 現代漢語譯本：眾比丘尼說：『僧團派遣我們教誡比丘尼，你們來，我們應當宣說教法。』因為這個緣故，聚集了比丘尼眾之後，她們放棄了教誡的事情、放棄了教誨的事情、放棄了說法，做了兩種惡事。其中有年輕的比丘尼不熱衷於持戒，與六群比丘（指行為不端的比丘）調戲，輕浮地說笑，互相稱呼名字，做了種種不清凈的事情。其中有年長的上座比丘尼，熱衷於持戒，在其他地方經行，或者站立等待。這時，比丘尼僧團和合在一起，互相靠近。佛陀遠遠地看見比丘尼僧團和合在一起，互相靠近，佛陀明知故問阿難（佛陀的侍者）說：『因為什麼緣故？比丘尼僧團和合在一起，互相靠近。』阿難回答說：『世尊！是六群比丘，知道僧團沒有羯磨（指僧團的正式會議和決議）派遣他們教誡比丘尼，便到界外自己互相羯磨教誡比丘尼，然後進入界內，看見眾比丘尼來，便這樣說：『僧團一心羯磨派遣我教誡比丘尼，你們來，我應當宣說教法。』因為這個緣故，聚集了比丘尼，放棄了教誡的事情、放棄了教誨的事情、放棄了說法，做了兩種惡事。其中有年輕的下座比丘尼不熱衷於持戒，與六群比丘調戲輕浮地說笑，互相稱呼名字。其中有年長的上座比丘尼，熱衷於持戒，在其他地方經行站立等待。世尊！因為這個緣故，比丘尼僧團和合在一起，互相靠近。』佛陀因為這個緣故，召集了比丘僧團，告訴眾比丘說：『從今天起，比丘有五種情況，不應該派遣他們教誡比丘尼。哪五種？第一，未滿二十歲、未超過二十歲；第二，不能持戒；第三，不能多聞；第四，不能正確地說法；第五，犯了十三僧殘（指嚴重的違戒行為），到處玷污三個僧團（比丘僧團、比丘尼僧團、沙彌僧團）。未滿二十歲，是指從受具足戒以來未滿二十歲。不能持戒，是指違犯佛陀所制定的戒律、不遵循具足戒中的教導、不知道威儀、不知道應該去的地方和不應該去的地方，甚至違犯小戒也沒有畏懼之心。』
【English Translation】 English version: The Bhikkhunis (female monastic) said: 'The Sangha (monastic community) has appointed us to instruct the Bhikkhunis. Come, we shall expound the Dharma (teachings).' Because of this reason, having gathered the Bhikkhuni Sangha, they abandoned the matter of instruction, abandoned the matter of teaching, abandoned the matter of expounding the Dharma, and committed two kinds of evil deeds. Among them were young Bhikkhunis who did not deeply delight in upholding the precepts, and they flirted with the six-group Bhikkhus (referring to monks with misconduct), jesting and laughing lightly, calling each other by name, engaging in various impure activities. Among them were elder, senior Bhikkhunis who deeply delighted in upholding the precepts, walking elsewhere or standing and waiting. At this time, the Bhikkhuni Sangha was harmoniously close together. The Buddha (enlightened one) saw from afar that the Bhikkhuni Sangha was harmoniously close together, and knowingly asked Ananda (Buddha's attendant): 'For what reason is the Bhikkhuni Sangha harmoniously close together?' Ananda replied: 'Venerable One! It is the six-group Bhikkhus who, knowing that the Sangha did not perform a Karma (formal act of the Sangha) to appoint them to instruct the Bhikkhunis, went outside the boundary and performed a Karma among themselves to instruct the Bhikkhunis, and then entered the boundary. Seeing the Bhikkhunis coming, they said: 'The Sangha has wholeheartedly performed a Karma to appoint me to instruct the Bhikkhunis. Come, I shall expound the Dharma.' Because of this reason, they gathered the Bhikkhunis, abandoned the matter of instruction, abandoned the matter of teaching, abandoned the matter of expounding the Dharma, and committed two kinds of evil deeds. Among them were young, junior Bhikkhunis who did not deeply delight in upholding the precepts, and they flirted with the six-group Bhikkhus, jesting and laughing lightly, calling each other by name. Among them were elder, senior Bhikkhunis who deeply delighted in upholding the precepts, walking elsewhere or standing and waiting. Venerable One! Because of this reason, the Bhikkhuni Sangha is harmoniously close together.' Because of this reason, the Buddha gathered the Bhikkhu Sangha (monk community), and said to the Bhikkhus: 'From today onwards, a Bhikkhu with five qualities should not be appointed to instruct the Bhikkhunis. What are the five? First, not yet twenty years old, not exceeding twenty years old; second, unable to uphold the precepts; third, unable to be learned; fourth, unable to speak the Dharma correctly; fifth, having committed the thirteen Sanghadisesa offenses (serious offenses requiring formal Sangha action), defiling the three Sanghas (Bhikkhu Sangha, Bhikkhuni Sangha, and Sramana Sangha) everywhere. Not yet twenty years old refers to not yet twenty years old since receiving full ordination. Unable to uphold the precepts refers to violating the precepts established by the Buddha, not following the teachings in the full ordination, not knowing the proper conduct, not knowing where one should go and where one should not go, and even violating minor precepts without fear.'
心，不能次第學持戒。不多聞者，二部具戒不合義讀誦。不能正語說法者，不能善知世間正語上好言辭。犯十三事者，若十三事中，處處污式叉摩尼、沙彌、沙彌尼，是三眾邊犯罪，雖悔過亦不得教誡比丘尼。若比丘有是五法者，不得差教誡比丘尼。若比丘成就五法，應差教誡比丘尼。何等五？滿二十歲、若過二十歲；能持戒；能多聞；能正語說法；不犯十三事不污三眾。滿二十歲者，受具戒來滿二十歲若過。持戒者，不犯佛所結戒，隨大戒教，知威儀、知應行處、不應行處，乃至破小戒生大怖畏，知次第學、持戒。多聞者，二部大戒合義誦讀。能正語說法者，善知世間正語上好言辭。不犯十三事者，十三事中不處處污。三眾者，式叉摩尼、沙彌、沙彌尼。若比丘成就此五法者，僧應差教誡比丘尼。若比丘不滿二十歲、不能持戒、不能多聞、不能正語說法、犯十三事處處污三眾。若僧差是人教誡比丘尼者不成差，若是人教誡比丘尼者，波逸提。若滿二十歲若過、不能持戒、不能多聞、不能正語說法、犯十三事污三眾，若僧差是人者不成差，若差是人教誡比丘尼者，波逸提。若滿二十歲若過、能持戒、不能多聞、不能正語說法、犯十三事污三眾，若僧差是人者不成差，是人教誡比丘尼者，波逸提。若滿二十歲若過、能持
【現代漢語翻譯】 現代漢語譯本 心，不能按部就班地學習和堅持戒律。不多聞的人，不能正確理解和讀誦比丘和比丘尼的全部戒律。不能正確言語說法的人，不能很好地瞭解世間正確的、美好的言辭。觸犯十三種重罪的人，如果在十三種重罪中，處處玷污式叉摩尼（受過沙彌尼戒，正準備受比丘尼戒的女子）、沙彌（出家男子）、沙彌尼（出家女子），這就是在三個僧團的成員身上犯罪，即使懺悔也不能教誡比丘尼。如果比丘有這五種情況，就不能被委派去教誡比丘尼。如果比丘成就五種條件，就應該被委派去教誡比丘尼。是哪五種？滿二十歲或超過二十歲；能夠持戒；能夠多聞；能夠正確言語說法；不犯十三種重罪，不玷污三個僧團的成員。滿二十歲，是指受具足戒以來滿二十歲或超過。持戒，是指不犯佛所制定的戒律，遵循大戒的教導，瞭解威儀、瞭解應該去的地方、不應該去的地方，乃至對破小戒都心生大恐懼，瞭解按部就班地學習和堅持戒律。多聞，是指能夠正確理解和讀誦比丘和比丘尼的全部戒律。能夠正確言語說法，是指善於瞭解世間正確的、美好的言辭。不犯十三種重罪，是指在十三種重罪中沒有處處玷污。三個僧團的成員，是指式叉摩尼、沙彌、沙彌尼。如果比丘成就這五種條件，僧團就應該委派他去教誡比丘尼。如果比丘不滿二十歲、不能持戒、不能多聞、不能正確言語說法、犯十三種重罪處處玷污三個僧團的成員。如果僧團委派這樣的人去教誡比丘尼，委派無效，如果這個人教誡比丘尼，就犯波逸提罪。如果滿二十歲或超過、不能持戒、不能多聞、不能正確言語說法、犯十三種重罪玷污三個僧團的成員，如果僧團委派這樣的人，委派無效，如果委派這樣的人教誡比丘尼，就犯波逸提罪。如果滿二十歲或超過、能夠持戒、不能多聞、不能正確言語說法、犯十三種重罪玷污三個僧團的成員，如果僧團委派這樣的人，委派無效，這個人教誡比丘尼，就犯波逸提罪。如果滿二十歲或超過、能夠持
【English Translation】 English version The mind cannot learn and uphold the precepts in a gradual manner. One who is not well-learned cannot correctly understand and recite the complete precepts for both Bhikkhus (monks) and Bhikkhunis (nuns). One who cannot speak and teach the Dharma correctly cannot well understand the correct and excellent words of the world. One who violates the thirteen offenses, if in those thirteen offenses, they defile Sikkhamanas (female trainees preparing for full ordination), Sramaneras (male novices), and Sramaneris (female novices) everywhere, this is an offense against the three assemblies, and even if they repent, they cannot instruct Bhikkhunis. If a Bhikkhu has these five qualities, he cannot be appointed to instruct Bhikkhunis. If a Bhikkhu possesses five qualities, he should be appointed to instruct Bhikkhunis. What are the five? Being twenty years old or older; being able to uphold the precepts; being well-learned; being able to speak and teach the Dharma correctly; not violating the thirteen offenses and not defiling the three assemblies. Being twenty years old means having been fully ordained for twenty years or more. Upholding the precepts means not violating the precepts established by the Buddha, following the teachings of the major precepts, understanding deportment, knowing where one should go and where one should not go, and even fearing greatly the breaking of minor precepts, understanding the gradual learning and upholding of the precepts. Being well-learned means being able to correctly understand and recite the complete precepts for both Bhikkhus and Bhikkhunis. Being able to speak and teach the Dharma correctly means being skilled in understanding the correct and excellent words of the world. Not violating the thirteen offenses means not defiling everywhere in the thirteen offenses. The three assemblies refer to Sikkhamanas, Sramaneras, and Sramaneris. If a Bhikkhu possesses these five qualities, the Sangha (monastic community) should appoint him to instruct Bhikkhunis. If a Bhikkhu is not twenty years old, cannot uphold the precepts, is not well-learned, cannot speak and teach the Dharma correctly, violates the thirteen offenses and defiles the three assemblies everywhere. If the Sangha appoints such a person to instruct Bhikkhunis, the appointment is invalid, and if this person instructs Bhikkhunis, it is a Pacittiya offense. If one is twenty years old or older, cannot uphold the precepts, is not well-learned, cannot speak and teach the Dharma correctly, violates the thirteen offenses and defiles the three assemblies, if the Sangha appoints such a person, the appointment is invalid, and if such a person is appointed to instruct Bhikkhunis, it is a Pacittiya offense. If one is twenty years old or older, can uphold the precepts, is not well-learned, cannot speak and teach the Dharma correctly, violates the thirteen offenses and defiles the three assemblies, if the Sangha appoints such a person, the appointment is invalid, and if this person instructs Bhikkhunis, it is a Pacittiya offense. If one is twenty years old or older, can uphold
戒、能多聞、不能正語說法、犯十三事污三眾，若僧差是人者不成差，是人教誡比丘尼者，波逸提。若滿二十歲若過、能持戒、能多聞、能正語說法、犯十三事污三眾，若僧差是人者不成差，是人教誡比丘尼者，波逸提。若滿二十歲若過、能持戒、能多聞、能正語說法、不犯十三事不污三眾，若僧未差便教誡比丘尼者，波逸提。成就五法已差，未僧中差便教誡者，波逸提。成就五法已差、已僧中差，未語便教誡者，突吉羅。成就五法已差、已僧中差，已語、未僧中語，便教誡者，突吉羅。成就五法已差、已僧中差，已語、已僧中語，不問來者言：『諸妹一切皆來集不？』便教誡者，突吉羅。成就五法已差，已僧中差，已語、已僧中語，已問：『諸妹一切皆來集不？』未說八敬法，便語后比丘者，突吉羅。成就五法已差、已僧中差，已語、已僧中語，已問：『諸妹一切皆來集不？』已說八敬法，次語后比丘者，不犯。」(二十一竟)
佛在舍衛國。爾時佛告難陀言：「汝當教誡比丘尼，當教誨比丘尼，當爲比丘尼說法。何以故？若汝教誡比丘尼，與我無異。」即時長老難陀默然受教。佛即時告諸比丘：「汝等差難陀教誡比丘尼。若更有如是比丘，亦當差令教誡比丘尼。應如是作，一心和合僧，一比丘唱言：『大德
【現代漢語翻譯】 現代漢語譯本 若未滿二十歲，即使能持戒（Sila，佛教道德規範）、能多聞（Bahussuta，博學多聞）、但不能正確說法（正語說法，如實宣講佛法），且犯了十三種僧殘罪（Sanghadisesa，僅次於波羅夷的重罪），玷污了僧團（三眾，比丘、比丘尼、沙彌），如果僧團推舉這樣的人，則推舉無效。如果這樣的人教誡比丘尼，則犯波逸提（Pacittiya，一種輕罪）。 若已滿二十歲或超過，能持戒、能多聞、能正確說法，但犯了十三種僧殘罪，玷污了僧團，如果僧團推舉這樣的人，則推舉無效。如果這樣的人教誡比丘尼，則犯波逸提。 若已滿二十歲或超過，能持戒、能多聞、能正確說法，不犯十三種僧殘罪，不玷污僧團，如果僧團尚未推舉就教誡比丘尼，則犯波逸提。 已經成就五種條件（五法，通常指戒、定、慧、解脫、解脫知見）被推舉，但尚未在僧團中正式推舉就教誡比丘尼，則犯波逸提。 已經成就五種條件被推舉，已經在僧團中正式推舉，但尚未開始講話就教誡比丘尼，則犯突吉羅（Dukkata，一種微罪）。 已經成就五種條件被推舉，已經在僧團中正式推舉，已經開始講話、但僧團中尚未開始講話，就教誡比丘尼，則犯突吉羅。 已經成就五種條件被推舉，已經在僧團中正式推舉，已經開始講話、僧團中也已經開始講話，但不詢問來者說：『各位姐妹是否全部到齊？』就教誡比丘尼，則犯突吉羅。 已經成就五種條件被推舉，已經在僧團中正式推舉，已經開始講話、僧團中也已經開始講話，已經詢問：『各位姐妹是否全部到齊？』但未說八敬法（Atthagarudhamma，比丘尼必須遵守的八條戒律），就對比丘說，則犯突吉羅。 已經成就五種條件被推舉，已經在僧團中正式推舉，已經開始講話、僧團中也已經開始講話，已經詢問：『各位姐妹是否全部到齊？』已經說了八敬法，然後對比丘說，則不犯戒。（第二十一竟） 佛陀在舍衛國（Savatthi）。當時，佛陀告訴難陀（Nanda）說：『你應該教誡比丘尼，應該教誨比丘尼，應該為比丘尼說法。為什麼呢？如果你教誡比丘尼，就與我親自教誡沒有區別。』當時，長老難陀默默地接受了教誨。佛陀隨即告訴各位比丘：『你們推舉難陀去教誡比丘尼。如果還有像這樣的比丘，也應當推舉他去教誡比丘尼。』應當這樣做，一心和合的僧團，一位比丘唱言：『大德』
【English Translation】 English version If someone is not yet twenty years old, even if they can uphold the precepts (Sila, Buddhist moral principles), are learned (Bahussuta, well-versed in the teachings), but cannot correctly speak the Dharma (正語說法, truthfully expound the Dharma), and has committed the thirteen Sanghadisesa offenses (Sanghadisesa, a serious offense second only to Parajika), defiling the Sangha (三眾, the community of monks, nuns, and novices), if the Sangha appoints such a person, the appointment is invalid. If such a person instructs the Bhikkhunis (比丘尼, Buddhist nuns), they commit a Pacittiya (波逸提, a minor offense). If someone is twenty years old or older, can uphold the precepts, is learned, can correctly speak the Dharma, but has committed the thirteen Sanghadisesa offenses, defiling the Sangha, if the Sangha appoints such a person, the appointment is invalid. If such a person instructs the Bhikkhunis, they commit a Pacittiya. If someone is twenty years old or older, can uphold the precepts, is learned, can correctly speak the Dharma, has not committed the thirteen Sanghadisesa offenses, does not defile the Sangha, if they instruct the Bhikkhunis without being appointed by the Sangha, they commit a Pacittiya. Having achieved the five qualities (五法, usually referring to Sila, Samadhi, Prajna, Vimutti, Vimuttinanadassana - morality, concentration, wisdom, liberation, and the knowledge and vision of liberation) and being appointed, but instructing the Bhikkhunis without being formally appointed in the Sangha, they commit a Pacittiya. Having achieved the five qualities and being appointed, and having been formally appointed in the Sangha, but instructing the Bhikkhunis without speaking, they commit a Dukkata (突吉羅, a minor transgression). Having achieved the five qualities and being appointed, and having been formally appointed in the Sangha, and having spoken, but the Sangha has not yet spoken, and then instructing the Bhikkhunis, they commit a Dukkata. Having achieved the five qualities and being appointed, and having been formally appointed in the Sangha, and having spoken, and the Sangha has also spoken, but not asking the newcomers, 'Have all the sisters gathered?' and then instructing the Bhikkhunis, they commit a Dukkata. Having achieved the five qualities and being appointed, and having been formally appointed in the Sangha, and having spoken, and the Sangha has also spoken, and having asked, 'Have all the sisters gathered?' but not having spoken the Eight Garudhammas (Atthagarudhamma, the eight vows that Bhikkhunis must observe), and then speaking to the Bhikkhus (比丘, Buddhist monks), they commit a Dukkata. Having achieved the five qualities and being appointed, and having been formally appointed in the Sangha, and having spoken, and the Sangha has also spoken, and having asked, 'Have all the sisters gathered?' and having spoken the Eight Garudhammas, and then speaking to the Bhikkhus, they do not commit an offense. (End of the twenty-first section) The Buddha was in Savatthi (舍衛國). At that time, the Buddha told Nanda (難陀), 'You should instruct the Bhikkhunis, you should teach the Bhikkhunis, you should expound the Dharma to the Bhikkhunis. Why? If you instruct the Bhikkhunis, it is no different from me instructing them myself.' At that time, the Elder Nanda silently accepted the teaching. The Buddha then told the Bhikkhus, 'You should appoint Nanda to instruct the Bhikkhunis. If there are other Bhikkhus like this, you should also appoint them to instruct the Bhikkhunis.' It should be done like this, a Sangha in harmony, one Bhikkhu should say, 'Venerable Sirs'
僧聽！是難陀比丘，僧差令教誡比丘尼。若僧時到僧忍聽，僧差難陀教誡比丘尼。白如是。』作白二羯磨。『僧差難陀比丘教誡比丘尼竟，僧忍，默然故，是事如是持！』」是夜過已，難陀比丘中前著衣持缽入城乞食，食后還房，空地敷獨坐床，入室坐禪。時諸比丘尼聞難陀教誡比丘尼，先未來聽法者皆來集聽。五百比丘尼俱出王園精舍，入祇陀林詣難陀房前，立謦欬作聲扣戶言：「大德難陀！為我等說法教誡來。」時難陀從禪起開戶出，至獨坐床上端身大坐。時諸比丘尼頭面禮難陀足，皆在前坐。難陀即時說種種法示教利喜，示教利喜已默然。時諸比丘尼得善法味，深愛樂故不欲起去。難陀作是念：「是諸比丘尼得法味故，猶欲聞法。」即更為說種種法示教利喜，乃至日沒。語諸比丘尼言：「日沒可去。」諸比丘尼即起，頭面禮足右繞而去。出祇陀林欲入城，城門已閉，即住城下塹邊宿者、或在樹下、或在井邊、或在屏處障處宿。晨朝開門，諸比丘尼即便先入。時守門人問諸比丘尼：「諸善女！今從何來？」答言：「我從祇陀林聽法，日沒來還城門已閉，不及得入。」問曰：「何處宿？」各隨宿處答。有城下宿者答言：「城下。」樹下宿者答言：「樹下。」井邊宿者答言：「井邊。」屏障處宿者答言：「屏障處。」
【現代漢語翻譯】 現代漢語譯本： 『諸位僧眾請聽！這位是難陀比丘（Nanda Bhikkhu），僧團委派他去教誡比丘尼（Bhikkhuni）。如果僧團認為時機已到，請允許僧團委派難陀去教誡比丘尼。請這樣稟告。』然後進行兩次羯磨（Karma，儀式）。『僧團已經委派難陀比丘去教誡比丘尼完畢，僧團認可，因為大家保持沉默，此事就這樣決定！』 那天晚上過去後，難陀比丘在上午穿好衣服，拿著缽進入城中乞食，飯後回到住所，在空地上鋪設好禪床，進入房間坐禪。當時，各位比丘尼聽到難陀教誡比丘尼的訊息，以前沒有來聽過法的都聚集來聽法。五百位比丘尼一起從王園精舍（Royal Garden Monastery）出來，進入祇陀林（Jeta Grove），來到難陀的房前，站著咳嗽發出聲音，敲門說：『大德難陀（Venerable Nanda）！請為我們說法教誡。』 當時，難陀從禪定中起身，打開門出來，走到禪床上端正地坐下。各位比丘尼用頭面禮拜難陀的腳，都在前面坐下。難陀隨即為她們宣說種種佛法，開示教導，使她們受益和歡喜，開示教導完畢后就默然不語。當時，各位比丘尼得到佛法的滋味，因為深深地喜愛和樂於其中，不想起身離去。難陀心想：『這些比丘尼因為得到佛法的滋味，還想繼續聽法。』於是又為她們宣說種種佛法，開示教導，使她們受益和歡喜，一直到太陽落山。 他對各位比丘尼說：『太陽已經落山，可以離開了。』各位比丘尼隨即起身，用頭面禮拜他的腳，然後右繞離去。她們走出祇陀林，想要進入城中，但是城門已經關閉，於是就在城下的壕溝邊住宿，有的在樹下，有的在井邊，有的在隱蔽的地方住宿。早晨城門打開后，各位比丘尼就立刻進入城中。當時，守門人問各位比丘尼：『各位善女！你們今天從哪裡來？』她們回答說：『我們從祇陀林聽法回來，因為太陽落山才回來，城門已經關閉，沒能及時進入。』守門人問：『你們在哪裡住宿？』她們各自按照住宿的地方回答。在城下住宿的回答說：『城下。』在樹下住宿的回答說：『樹下。』在井邊住宿的回答說：『井邊。』在隱蔽的地方住宿的回答說：『隱蔽的地方。』
【English Translation】 English version: 『Listen, Sangha! This is the Bhikkhu Nanda (Nanda Bhikkhu), the Sangha has appointed him to instruct the Bhikkhunis (Bhikkhuni). If it seems the right time to the Sangha, let the Sangha allow Nanda to instruct the Bhikkhunis. Let it be announced thus.』 Then perform the two Karmas (Karma, rituals). 『The Sangha has completed the appointment of Bhikkhu Nanda to instruct the Bhikkhunis, the Sangha approves, because everyone remains silent, so the matter is settled!』 After that night had passed, Bhikkhu Nanda, in the forenoon, put on his robes, took his bowl, and entered the city to beg for food. After the meal, he returned to his dwelling, spread out a solitary seat in an open space, and entered the room to meditate. At that time, the Bhikkhunis, hearing that Nanda was instructing the Bhikkhunis, those who had not come to hear the Dharma before all gathered to listen. Five hundred Bhikkhunis together came out of the Royal Garden Monastery, entered Jeta Grove (Jeta Grove), and arrived in front of Nanda's room, standing and clearing their throats, making sounds, and knocking on the door, saying: 『Venerable Nanda (Venerable Nanda)! Please preach the Dharma and instruct us.』 At that time, Nanda arose from meditation, opened the door and came out, walked to the solitary seat and sat upright. The Bhikkhunis bowed their heads and faces at Nanda's feet, and all sat in front. Nanda then immediately preached various Dharmas, instructing, teaching, benefiting, and gladdening them. After instructing, teaching, benefiting, and gladdening them, he remained silent. At that time, the Bhikkhunis obtained the taste of the good Dharma, and because they deeply loved and delighted in it, they did not want to get up and leave. Nanda thought: 『These Bhikkhunis, because they have obtained the taste of the Dharma, still want to hear the Dharma.』 So he again preached various Dharmas to them, instructing, teaching, benefiting, and gladdening them, until sunset. He said to the Bhikkhunis: 『The sun has set, you may leave.』 The Bhikkhunis then arose, bowed their heads and faces at his feet, and circumambulated him to the right before leaving. They came out of Jeta Grove and wanted to enter the city, but the city gate was already closed, so they stayed overnight by the moat below the city, some under trees, some by the well, and some in secluded places. In the morning, when the city gate opened, the Bhikkhunis immediately entered the city. At that time, the gatekeeper asked the Bhikkhunis: 『Good women! Where are you coming from today?』 They replied: 『We are returning from listening to the Dharma in Jeta Grove, and because the sun had set, the city gate was already closed, and we were unable to enter in time.』 The gatekeeper asked: 『Where did you stay overnight?』 They each answered according to where they had stayed. Those who stayed below the city answered: 『Below the city.』 Those who stayed under the trees answered: 『Under the trees.』 Those who stayed by the well answered: 『By the well.』 Those who stayed in secluded places answered: 『In secluded places.』
守門人言：「何有此法？諸沙門釋子破梵行，至夜共作惡，早起放來。如賊得淫女共宿，早起放來門下，諸釋子比丘亦如是，暮共宿已早起放來。」如是一人語二人，二人語三人，如是展轉惡名流佈滿舍衛城。是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責難陀：「汝不知時不知量，樂說法乃至日沒。」語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，僧差教誡比丘尼，至日沒者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘地了時教誡比丘尼，乃至日沒竟時，波逸提。若比丘，地了竟時、中前時、日中時、晡時、下晡時、日沒時教誡比丘尼，至日沒竟時，波逸提。若日沒竟時，生日沒竟想教誡，波逸提。若日沒竟時，生不沒竟想教誡，波逸提。若日沒竟時，生疑教誡，波逸提。若日未沒，生沒竟想教誡，突吉羅。若日未沒，生疑教誡，突吉羅。若日未沒，生未沒想教誡，不犯。(二十二竟)
佛在王舍城。爾時六群比丘，自知不復得教誡比丘尼，妒瞋作是言：「諸比丘為利養故教誡比丘尼，謂衣缽、戶鉤、時藥、夜分藥、七日藥、終身藥
【現代漢語翻譯】 現代漢語譯本： 守門人說：『怎麼會有這樣的事？那些沙門釋子（Shramana Shakya，指佛教出家人）破壞清凈的修行，晚上一起做壞事，早上就放他們出來。就像小偷強盜一起過夜，早上就被放出來一樣。這些釋子比丘（Shakya Bhikshu，指佛教比丘）也是這樣，晚上一起過夜，早上就被放出來。』這樣一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，惡名傳遍了舍衛城（Shravasti）。城中有些比丘少欲知足，奉行頭陀行（dhūta，指苦行），聽到這件事心裡很不高興，就向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，明知此事卻故意問難陀（Nanda，人名）：『你真的做了這樣的事嗎？』難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵斥難陀：『你不知時宜，不知分寸，喜歡說法甚至到日落。』佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘，被僧團委派教誡比丘尼（Bhikkhuni，指佛教比丘尼），直到日落，犯波逸提（Payattika，一種罪名）。』
波逸提（Payattika）的意思是，煮燒覆蓋障礙，如果不懺悔，就能障礙修道。
在這條戒律中，觸犯的情況是：如果比丘明知天亮了還教誡比丘尼，直到日落結束，犯波逸提（Payattika）。如果比丘，天亮結束時、中午之前、正午時、下午時、傍晚時、日落時教誡比丘尼，直到日落結束，犯波逸提（Payattika）。如果日落結束時，認為已經日落而教誡，犯波逸提（Payattika）。如果日落結束時，認為沒有日落而教誡，犯波逸提（Payattika）。如果日落結束時，心存懷疑而教誡，犯波逸提（Payattika）。如果太陽未落，認為已經日落而教誡，犯突吉羅（Dukkata，一種輕罪）。如果太陽未落，心存懷疑而教誡，犯突吉羅（Dukkata）。如果太陽未落，認為太陽未落而教誡，不犯。（第二十二條戒律結束）
佛陀住在王舍城（Rajagrha）。當時六群比丘（Chabbaggiya，指六個行為不端的比丘），知道自己不能再教誡比丘尼，因為嫉妒嗔恨，就說：『那些比丘爲了利益供養才教誡比丘尼，爲了衣服、缽、門鉤、臨時藥、夜間藥、七日藥、終身藥。』
【English Translation】 English version: The gatekeeper said, 'How can such a thing be? Those Shramana Shakyas (Buddhist monks) break their pure conduct, do evil deeds together at night, and are released in the morning. It's like thieves and robbers spending the night together and being released in the morning. These Shakya Bhikshus (Buddhist monks) are the same; they spend the night together and are released in the morning.' Thus, one person told two, two told three, and in this way, the bad reputation spread throughout Shravasti. Among them were some Bhikshus who were content with little, practiced dhūta (ascetic practices), and were displeased upon hearing this matter, so they reported it in detail to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter, and knowing the truth, deliberately asked Nanda, 'Did you really do such a thing?' Nanda replied, 'Indeed, I did, World Honored One!' The Buddha rebuked Nanda with various reasons, 'You are unaware of the proper time and measure, enjoying preaching the Dharma even until sunset.' The Buddha told the Bhikshus, 'For these ten benefits, I establish precepts for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu, appointed by the Sangha to instruct a Bhikkhuni (Buddhist nun), continues until sunset, it is a Payattika (an offense requiring confession).'
Payattika means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path to enlightenment.
In this precept, the offenses are: If a Bhikshu, knowing that it is dawn, instructs a Bhikkhuni until sunset, it is a Payattika. If a Bhikshu instructs a Bhikkhuni at the end of dawn, before noon, at noon, in the afternoon, in the late afternoon, or at sunset, until sunset, it is a Payattika. If, at the end of sunset, one thinks it is already sunset and instructs, it is a Payattika. If, at the end of sunset, one thinks it is not yet sunset and instructs, it is a Payattika. If, at the end of sunset, one instructs with doubt, it is a Payattika. If the sun has not yet set, and one thinks it has already set and instructs, it is a Dukkata (a minor offense). If the sun has not yet set, and one instructs with doubt, it is a Dukkata. If the sun has not yet set, and one thinks the sun has not yet set and instructs, there is no offense. (End of the twenty-second precept)
The Buddha was residing in Rajagrha. At that time, the Chabbaggiya Bhikshus (a group of six misbehaving monks), knowing that they could no longer instruct the Bhikkhunis, out of jealousy and anger, said, 'Those Bhikshus instruct the Bhikkhunis for the sake of material gain, for robes, bowls, door hooks, temporary medicine, night medicine, seven-day medicine, and lifelong medicine.'
。以是利故，諸比丘教誡比丘尼，不為善好法。」是中有比丘少欲知足，行頭陀聞是事心不喜，種種因緣訶責：「云何名比丘，作是言：『諸比丘為財利故教誡比丘尼。』」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，作是言：『諸比丘為財利故，教誡比丘尼。』」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘作是言：『諸比丘為財利故，教誡比丘尼。』波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘言：「諸比丘為缽故教誡比丘尼。」者，波逸提。若為衣、戶鉤、時藥、夜分藥、七日藥、終身藥故，教誡比丘尼，皆波逸提。隨所說，隨得爾所波逸提。(二十三竟)
佛在王舍城。爾時六群比丘，與助提婆達多比丘尼，共期同道行，調戲大笑、作粗惡語、種種不凈業。是中有居士逆道來者，有隨後來者，見已共相謂言：「汝等看是，為是婦耶？為是私通？必共作淫慾事。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶
【現代漢語翻譯】 現代漢語譯本：'因為這個利益的緣故，比丘們教誡比丘尼，不是爲了美好的佛法。' 這其中有少欲知足、修頭陀行的比丘聽到這件事後心生不悅，用各種理由呵斥說：'怎麼能叫比丘呢，竟然說出這樣的話：『比丘們爲了財利而教誡比丘尼。』' 用各種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：'你們真的做了這件事嗎？' 回答說：'確實做了，世尊！' 佛陀用各種理由呵斥說：'怎麼能叫比丘呢，竟然說出這樣的話：『比丘們爲了財利而教誡比丘尼。』' 用各種理由呵斥之後，告訴眾比丘：'因為這十種利益的緣故，我與眾比丘結戒。從今以後，這條戒律應當這樣說：如果比丘說：『比丘們爲了財利而教誡比丘尼。』，犯波逸提（Payantika）。' 波逸提（Payantika）的意思是煮燒覆障，如果不懺悔，就會障礙修行正道。 在這條戒律中，觸犯的情況是，如果比丘說：'比丘們爲了缽（bowl）而教誡比丘尼。'，犯波逸提（Payantika）。如果爲了衣服、戶鉤、時藥（timely medicine）、夜分藥（night medicine）、七日藥（seven-day medicine）、終身藥（lifelong medicine）的緣故，教誡比丘尼，都犯波逸提（Payantika）。隨所說的情況，隨所得的波逸提（Payantika）罪過。（第二十三條戒律結束） 佛陀住在王舍城（Rajagrha）。當時，六群比丘與幫助提婆達多（Devadatta）的比丘尼們，約定一同行走，他們調戲嬉笑、說粗惡的語言、做各種不清凈的行為。其中有居士逆著道路走來，也有跟隨在後面的，看見后互相議論說：'你們看這些人，是夫妻嗎？還是私通？肯定是在做淫慾之事。' 這其中有少欲知足、修頭陀行的比丘，聽到這件事後心生不悅，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：'你們真的做了這件事嗎？' 回答說：'確實做了，世尊！' 佛陀用各種理由呵斥
【English Translation】 English version: 'Because of this benefit, the Bhikkhus (monks) instruct the Bhikkhunis (nuns), not for the sake of the good Dharma (teachings).' Among them, there were Bhikkhus (monks) who were content with little, practicing Dhutanga (ascetic practices), who, upon hearing this, were displeased and rebuked in various ways, saying: 'How can they be called Bhikkhus (monks), saying such things: 『The Bhikkhus (monks) instruct the Bhikkhunis (nuns) for the sake of material gain.』' After rebuking in various ways, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of Bhikkhus (monks), and knowingly asked the group of six Bhikkhus (monks): 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them in various ways, saying: 'How can they be called Bhikkhus (monks), saying such things: 『The Bhikkhus (monks) instruct the Bhikkhunis (nuns) for the sake of material gain.』' After rebuking in various ways, he told the Bhikkhus (monks): 'For these ten benefits, I establish a precept for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk) says: 『The Bhikkhus (monks) instruct the Bhikkhunis (nuns) for the sake of material gain,』 it is a Payantika (offense).' Payantika (offense) means to cook, burn, and obstruct; if one does not repent, it can obstruct the path to enlightenment. Among these offenses, if a Bhikkhu (monk) says: 'The Bhikkhus (monks) instruct the Bhikkhunis (nuns) for the sake of a bowl (bowl),' it is a Payantika (offense). If it is for the sake of clothing, door hooks, timely medicine (timely medicine), night medicine (night medicine), seven-day medicine (seven-day medicine), or lifelong medicine (lifelong medicine), instructing the Bhikkhunis (nuns) is all a Payantika (offense). According to what is said, one incurs that many Payantika (offense)s. (End of the twenty-third precept) The Buddha was residing in Rajagrha (Royal City). At that time, the group of six Bhikkhus (monks) and the Bhikkhunis (nuns) who were helping Devadatta (God-given), agreed to walk together. They teased and laughed, spoke coarse words, and engaged in various impure activities. Among them, there were laypeople coming from the opposite direction and others following behind, who, upon seeing them, discussed among themselves, saying: 'Look at these people, are they husband and wife? Or are they having an affair? They must be engaging in sexual misconduct.' Among them, there were Bhikkhus (monks) who were content with little, practicing Dhutanga (ascetic practices), who, upon hearing this, were displeased and reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of Bhikkhus (monks), and knowingly asked the group of six Bhikkhus (monks): 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them in various ways
責：「云何名比丘，與比丘尼共期同道行，從一聚落至一聚落？」佛種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘與比丘尼共期同道行，從一聚落至一聚落，波逸提。」
期者，若比丘作期、若比丘尼作期。
道者，有二種：陸道、水道。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘與比丘尼，共期陸道行，從一聚落至一聚落，波逸提。若中道還，突吉羅。若向空地、無聚落處，乃至一拘盧舍(五百弓量)，波逸提。若中道還，突吉羅。水道亦如是。
佛在舍衛國。爾時諸比丘尼，從憍薩羅國遊行向舍衛國，到險道中待多伴。時有諸比丘，亦從憍薩羅遊行向舍衛國。諸比丘尼遙見諸比丘，作是念：「我等共諸比丘去者，安隱得過。」諸比丘來漸近，比丘尼問言：「諸大德！欲何所去？」諸比丘答言：「向舍衛國。」比丘尼言：「我等當共諸大德去。」諸比丘答言：「佛結戒，諸比丘不得與比丘尼共期同道行。云何共去？」諸比丘尼言：「若然者大德前去。」時諸比丘眾多，安隱得過險道，賊不敢發。諸比丘尼隨後緩來，賊見女人眾少，尋出奪衣，悉皆裸形放去。諸比丘遊行，漸到舍衛國詣佛所，頭面禮足一面坐。諸佛常法，有
【現代漢語翻譯】 現代漢語譯本： 責問：『什麼叫做比丘（bhikkhu，男性出家人）與比丘尼（bhikkhuni，女性出家人）約定一同行走，從一個村落到另一個村落？』佛陀用各種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘與比丘尼約定一同行走，從一個村落到另一個村落，犯波逸提（pācittiya，一種罪名）。』
『約定』是指，如果比丘發起約定，或者比丘尼發起約定。
『道路』有兩種：陸路和水路。
『波逸提』的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙解脫之道。
在這條戒律中，如果比丘與比丘尼約定在陸路一同行走，從一個村落到另一個村落，犯波逸提。如果在中途返回，犯突吉羅（dukkaṭa，一種輕罪）。如果前往空地、沒有村落的地方，乃至一拘盧舍（krosa，長度單位，約五百弓的距離），犯波逸提。如果在中途返回，犯突吉羅。水路的情況也是一樣。
佛陀在舍衛國（Sāvatthi）。當時，一些比丘尼從憍薩羅國（Kosala）前往舍衛國，在險要的道路上等待同伴。這時，有一些比丘也從憍薩羅國前往舍衛國。比丘尼遠遠地看見比丘們，心想：『我們和比丘們一起走，就能安全地通過。』比丘們漸漸走近，比丘尼問道：『諸位大德！想要去哪裡？』比丘們回答說：『前往舍衛國。』比丘尼說：『我們應當和大德們一起走。』比丘們回答說：『佛陀制定戒律，比丘不得與比丘尼約定一同行走。怎麼能一起走呢？』比丘尼說：『如果這樣，那麼大德們先走吧。』當時比丘人數眾多，安全地通過了險要的道路，盜賊不敢出現。比丘尼隨後緩慢地走來，盜賊看見女人人數少，就出來搶奪衣服，把她們全部剝光放走了。比丘們漸漸到達舍衛國，前往佛陀處，頂禮佛足后在一旁坐下。諸佛通常的習慣是，有
【English Translation】 English version: The Buddha was questioned: 'What is meant by a bhikkhu (male monastic) and a bhikkhuni (female monastic) agreeing to travel together, from one village to another?' After the Buddha rebuked them for various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu agrees to travel together with a bhikkhuni, from one village to another, it is a pācittiya (an offense requiring confession).'
'Agreement' means if the bhikkhu initiates the agreement, or the bhikkhuni initiates the agreement.
'Road' has two types: land road and water road.
'Pācittiya' means cooking, covering, obstructing; if one does not repent, it can obstruct the path to liberation.
In this precept, if a bhikkhu agrees to travel together with a bhikkhuni on a land road, from one village to another, it is a pācittiya. If they return midway, it is a dukkaṭa (a minor offense). If they go towards an empty place, a place without villages, even up to one krosa (a unit of distance, about five hundred bow-lengths), it is a pācittiya. If they return midway, it is a dukkaṭa. The situation is the same for water roads.
The Buddha was in Sāvatthi (Śrāvastī). At that time, some bhikkhunis were traveling from Kosala (Kingdom of Kosala) towards Sāvatthi, waiting for companions on a dangerous road. At this time, some bhikkhus were also traveling from Kosala towards Sāvatthi. The bhikkhunis saw the bhikkhus from afar and thought: 'If we go with the bhikkhus, we will be able to pass safely.' The bhikkhus gradually approached, and the bhikkhunis asked: 'Venerable sirs! Where do you wish to go?' The bhikkhus replied: 'Towards Sāvatthi.' The bhikkhunis said: 'We should go together with the venerable sirs.' The bhikkhus replied: 'The Buddha has established a precept that bhikkhus must not agree to travel together with bhikkhunis. How can we go together?' The bhikkhunis said: 'If that is so, then venerable sirs, go ahead.' At that time, there were many bhikkhus, and they safely passed through the dangerous road, and the thieves did not dare to appear. The bhikkhunis followed slowly, and the thieves saw that there were few women, so they came out and robbed their clothes, stripping them all naked and letting them go. The bhikkhus gradually arrived at Sāvatthi, went to the Buddha, prostrated at his feet, and sat to one side. It is the usual practice of all Buddhas that if there is
客比丘來，以如是語勞問言諸比丘：「忍不？足不？安樂住不？乞食易不？道路不極耶？」諸比丘答言：「世尊！忍足、安樂住、乞食易得、道路不極。」即以是事向佛廣說。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘與比丘尼共期同道行，從一聚落至一聚落，除因緣，波逸提。因緣者，若是道中要須多伴，所行道有疑怖畏，是名因緣。」
疑者有二種：一疑失衣缽，二疑失糧食。若疑失糧食者，比丘尼飲食，比丘應取持去。若疑失衣缽者，比丘尼衣缽，比丘應取持去。若至安隱豐樂處，爾時應還比丘尼衣食，應語言：「姊妹！汝等隨意，不得共行。」若爾時即共同道行，至一聚落，波逸提。若中道還，突吉羅。若從聚落向空地，乃至一拘盧舍，波逸提。中道還，突吉羅。水道亦如是。
不犯者，不期去、若有王夫人共行，不犯。(二十四竟)
十誦律卷第十一 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十二(第二誦之六)
後秦北印度三藏弗若多羅譯九十波逸提之四
佛在王舍城。爾時六群比丘，與助提婆達多比丘尼，共載一船，調戲大笑、作粗惡語、種種不清凈業。是中有白衣在兩岸上，
【現代漢語翻譯】 現代漢語譯本： 有位來訪的比丘這樣問候各位比丘：『諸位忍耐嗎？生活滿足嗎？安樂地居住嗎？容易乞食嗎？道路不疲憊嗎？』 諸位比丘回答說：『世尊！我們忍耐、滿足，安樂地居住，容易乞食，道路不疲憊。』 這位比丘就把這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴諸位比丘：『從今以後，這條戒律應該這樣說：如果比丘和比丘尼約定一同行走，從一個村落到另一個村落，除非有因緣，否則犯波逸提罪（Pācittiya，一種輕罪）。所謂的因緣，是指如果道路中需要很多同伴，或者所行走的道路有令人懷疑的恐懼，這就可以稱為因緣。』 令人懷疑的情況有兩種：一是懷疑丟失衣缽，二是懷疑丟失糧食。如果懷疑丟失糧食，比丘尼的飲食，比丘應該拿去。如果懷疑丟失衣缽，比丘尼的衣缽，比丘應該拿去。如果到達安全豐樂的地方，那時應該把比丘尼的衣食還給她，應該說：『姊妹們！你們隨意，不得一同行走。』 如果那時仍然一同行走，到達一個村落，就犯波逸提罪。如果在中途返回，犯突吉羅罪（Dukkata，一種輕罪）。如果從村落走向空曠的地方，乃至一拘盧舍（krosa，一種長度單位），犯波逸提罪。中途返回，犯突吉羅罪。水路也是這樣。 不犯的情況：沒有約定一同前往；或者有王夫人一同前往，不犯。（第二十四條戒律結束） 《十誦律》卷第十一 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第十二（第二誦之六） 後秦北印度三藏弗若多羅譯九十波逸提之四 佛陀在王舍城（Rājagṛha）。當時，六群比丘（group of six monks）與幫助提婆達多（Devadatta）的比丘尼，一同乘坐一條船，嬉戲大笑、說粗惡的話、做各種不清凈的行為。這其中有在家居士在兩岸上，
【English Translation】 English version: A visiting Bhikkhu (monk) came and greeted the Bhikkhus (monks) with these words: 'Are you enduring? Are you content? Do you live in peace? Is it easy to beg for food? Is the road not exhausting?' The Bhikkhus replied: 'Venerable Sir! We are enduring, content, living in peace, it is easy to beg for food, and the road is not exhausting.' Then he told the Buddha about this matter in detail. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter, praised the precepts and the upholding of the precepts with various reasons, and after praising the precepts and the upholding of the precepts, he said to the Bhikkhus: 'From now on, this precept should be stated as follows: If a Bhikkhu and a Bhikkhuni (nun) agree to travel together, from one village to another, unless there is a reason, they commit a Pācittiya (minor offense). The reason is that if many companions are needed on the road, or if the road being traveled is suspiciously frightening, this can be called a reason.' There are two kinds of suspicious situations: one is suspicion of losing robes and bowl, and the other is suspicion of losing food. If there is suspicion of losing food, the Bhikkhu should take the Bhikkhuni's food. If there is suspicion of losing robes and bowl, the Bhikkhu should take the Bhikkhuni's robes and bowl. If they reach a safe and prosperous place, then the Bhikkhuni's food and clothing should be returned to her, and it should be said: 'Sisters! As you wish, you must not travel together.' If they still travel together at that time, and reach a village, they commit a Pācittiya. If they return halfway, they commit a Dukkata (wrongdoing). If they go from a village to an empty place, even for one krosa (unit of length), they commit a Pācittiya. Returning halfway, they commit a Dukkata. The waterway is also the same. The following are not offenses: not agreeing to go together; or if a queen is traveling together, it is not an offense. (The twenty-fourth precept ends) Vinaya in Ten Recitations, Scroll 11 T23, No. 1435 Vinaya in Ten Recitations Vinaya in Ten Recitations, Scroll 12 (Sixth of the Second Recitation) Translated by Tripiṭaka Punyatara from North India of the Later Qin Dynasty, the Fourth of the Ninety Pācittiyas The Buddha was in Rājagṛha (city in ancient India). At that time, the group of six monks (group of six monks) and the Bhikkhunis who were helping Devadatta (a cousin of the Buddha who became his rival) were on the same boat, joking and laughing loudly, speaking coarse words, and doing all kinds of impure deeds. Among them were laypeople on both banks,
見已共相謂言：「汝等看是，為是婦耶？為是私通？必共作淫慾事。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，與比丘尼共載一船？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘與比丘尼共期載一船，波逸提。」
期者，有二種：若比丘作期、若比丘尼作期。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若一比丘與一比丘尼共期載一船，一波逸提。若一比丘與二、三、四比丘尼共期載一船，四波逸提。若二比丘與二比丘尼共期載一船，二波逸提；若與三、四、一比丘尼共期載一船，一波逸提。若三比丘與三比丘尼共期載一船，三波逸提；若與四、一、二比丘尼共期載一船，二波逸提。若四比丘與四比丘尼共期載一船，四波逸提；若與一、二、三比丘尼，共期載一船，三波逸提。
佛在舍衛國。爾時諸比丘尼從憍薩羅國遊行向舍衛城，至河岸上住待船。爾時有諸比丘，亦從憍薩羅國遊行向舍衛城，到河岸上待船。船至比丘便疾上船。諸比丘尼復來欲上船，諸比丘言：「汝莫上！何以故？佛結戒比丘不得與
【現代漢語翻譯】 現代漢語譯本 他們互相議論說：『你們看這些人，是妻子嗎？還是私通？一定是做了淫慾之事。』其中有位比丘，少欲知足，奉行頭陀行，聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知此事卻故意問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他們：『怎麼能身為比丘，與比丘尼同乘一條船呢？』用種種因緣呵斥之後，告訴眾比丘：『因為這十種利益，我為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘與比丘尼約定同乘一條船，犯波逸提（Pācittiya，一種輕罪）。』
『約定』，有兩種情況：或者比丘發起約定，或者比丘尼發起約定。
『波逸提（Pācittiya）』，意思是煮燒覆障，如果不懺悔，就能障礙修道。
在這條戒律中，觸犯的情況是：如果一個比丘與一個比丘尼約定同乘一條船，犯一次波逸提（Pācittiya）。如果一個比丘與兩個、三個、四個比丘尼約定同乘一條船，犯四次波逸提（Pācittiya）。如果兩個比丘與兩個比丘尼約定同乘一條船，犯兩次波逸提（Pācittiya）；如果與三個、四個、一個比丘尼約定同乘一條船，犯一次波逸提（Pācittiya）。如果三個比丘與三個比丘尼約定同乘一條船，犯三次波逸提（Pācittiya）；如果與四個、一個、兩個比丘尼約定同乘一條船，犯兩次波逸提（Pācittiya）。如果四個比丘與四個比丘尼約定同乘一條船，犯四次波逸提（Pācittiya）；如果與一個、兩個、三個比丘尼約定同乘一條船，犯三次波逸提（Pācittiya）。
佛陀住在舍衛國（Śrāvastī）。當時，一些比丘尼從憍薩羅國（Kosala）前往舍衛城（Śrāvastī），到達河岸邊，停下來等待船隻。當時也有一些比丘，也從憍薩羅國（Kosala）前往舍衛城（Śrāvastī），到達河岸邊等待船隻。船隻到達后，比丘們迅速上了船。比丘尼們也過來想要上船，比丘們說：『你們不要上來！為什麼呢？佛陀制定戒律，比丘不得與
【English Translation】 English version They spoke among themselves, saying, 'Look at these people, are they wives? Or are they having an affair? They must be engaging in sexual misconduct.' Among them was a Bhikkhu (monk) who was content with little, practiced asceticism, and upon hearing this, was displeased and reported the matter in detail to the Buddha. The Buddha, knowing this, gathered the Sangha (monastic community) and, though aware of the situation, deliberately asked the group of six Bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did, O Blessed One!' The Buddha rebuked them for various reasons, saying, 'How can you, as Bhikkhus, ride in the same boat with Bhikkhunis (nuns)?' After rebuking them for various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a rule for the Bhikkhus. From now on, this rule should be stated as follows: If a Bhikkhu arranges to travel in the same boat with a Bhikkhuni, it is a Pācittiya (an offense requiring confession).'
'Arranges' has two meanings: either the Bhikkhu makes the arrangement, or the Bhikkhuni makes the arrangement.
'Pācittiya' means to cook, burn, and obstruct; if one does not repent, it can obstruct the path.
Regarding offenses in this rule: If one Bhikkhu arranges to travel in the same boat with one Bhikkhuni, it is one Pācittiya. If one Bhikkhu arranges to travel in the same boat with two, three, or four Bhikkhunis, it is four Pācittiyas. If two Bhikkhus arrange to travel in the same boat with two Bhikkhunis, it is two Pācittiyas; if with three, four, or one Bhikkhuni, it is one Pācittiya. If three Bhikkhus arrange to travel in the same boat with three Bhikkhunis, it is three Pācittiyas; if with four, one, or two Bhikkhunis, it is two Pācittiyas. If four Bhikkhus arrange to travel in the same boat with four Bhikkhunis, it is four Pācittiyas; if with one, two, or three Bhikkhunis, it is three Pācittiyas.
The Buddha was residing in Śrāvastī (a major city in ancient India). At that time, some Bhikkhunis were traveling from Kosala (an ancient kingdom in India) towards Śrāvastī, and they stopped at the riverbank to wait for a boat. At the same time, some Bhikkhus were also traveling from Kosala towards Śrāvastī, and they arrived at the riverbank to wait for a boat. When the boat arrived, the Bhikkhus quickly boarded. The Bhikkhunis then came to board the boat, but the Bhikkhus said, 'Do not board! Why? The Buddha has established a rule that Bhikkhus must not
比丘尼共載一船。」諸比丘尼言：「若然者，大德先渡。」是船即去，更不復還。諸比丘尼即于岸上宿，夜有賊采悉奪衣，裸形放去。諸比丘遊行，到舍衛國詣佛所，頭面禮佛足一面立。諸佛常法，有客比丘來，以如是語勞問：「忍不？足不？安樂住不？乞食易得？道路不疲耶？」佛即時以是語問訊：「諸比丘忍不？足不？乞食不乏、道路不疲耶？」諸比丘答言：「世尊！忍足安樂住、乞食易得、道路不疲。」即以是事向佛廣說。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘與比丘尼共期載一船上水下水，波逸提。除直渡。」
上水者，逆流。
下水者，順流。
直渡者，直到彼岸。
是中犯者，若比丘與一比丘尼，共載一船上水，從一聚落至一聚落，波逸提；中道還者，突吉羅。若無聚落，空地乃至一拘盧舍，波逸提；中道還者，突吉羅。下水亦如是。
不犯者，若不共期、若直渡、若欲直渡為水漂去、若直渡前岸崩墮、若漂失行具，船上下不犯。(二十五竟)
佛在舍衛國。爾時諸比丘在屏處分衣，有一比丘是偷蘭難陀比丘尼知舊相識，數數共語親善狎習。是比丘從分衣處出，偷蘭難陀比丘尼見已問言：「大德！從
【現代漢語翻譯】 現代漢語譯本： 『比丘尼們共同乘坐一條船。』那些比丘尼說：『如果是這樣，大德您先渡河。』那條船就開走了，再也沒有回來。那些比丘尼就在岸上過夜，夜裡有盜賊來把她們的衣服全部搶走，讓她們赤身裸體地離開。這些比丘到達舍衛國，去佛陀那裡，頭面頂禮佛足，然後站立在一旁。諸佛通常的做法是，有遠來的比丘，會用這樣的話語慰問：『能忍受嗎？生活滿足嗎？安樂居住嗎？容易乞食嗎？路途不疲憊嗎？』佛陀當時就用這些話語問候：『諸位比丘能忍受嗎？生活滿足嗎？乞食不缺乏嗎？路途不疲憊嗎？』諸位比丘回答說：『世尊！能忍受，生活滿足，安樂居住，容易乞食，路途不疲憊。』然後就把這件事向佛陀詳細地說了。佛陀因為這件事召集比丘僧團，用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，告訴諸位比丘：『從今以後這條戒律應該這樣說：如果比丘與比丘尼約定共同乘坐一條船，在上水或下水，犯波逸提（Pācittiya，一種輕罪）。除非是直接橫渡。』
上水，就是逆流而上。
下水，就是順流而下。
直渡，就是直接到達彼岸。
這裡所說的犯戒情況是：如果比丘與一位比丘尼，共同乘坐一條船在上水，從一個聚落到另一個聚落，犯波逸提；中途返回的，犯突吉羅（Duṣkṛta，一種更輕的罪）。如果沒有聚落，在空曠的地方，哪怕只是一拘盧舍（krośa，古代印度長度單位），也犯波逸提；中途返回的，犯突吉羅。下水的情況也是一樣。
不犯戒的情況是：如果沒有共同約定、如果是直接橫渡、如果是想要直接橫渡卻被水漂走、如果是直接橫渡時前方的岸邊崩塌、如果是漂流丟失了行具，在這種情況下上下船都不犯戒。(第二十五條完)
佛陀住在舍衛國（Śrāvastī）。當時，諸位比丘在隱蔽的地方分發衣服，有一位比丘是偷蘭難陀（Thullanandā）比丘尼的老相識，經常和她說話，關係親密。這位比丘從分發衣服的地方出來，偷蘭難陀比丘尼看見后問道：『大德！從哪裡來？』
【English Translation】 English version: 『The Bhikkhunis (female monastic) were all on one boat.』 The Bhikkhunis said, 『If that is so, Venerable Sir, please cross first.』 That boat then left and never returned. The Bhikkhunis then spent the night on the shore, and during the night thieves came and stole all their clothes, leaving them naked. These Bhikkhus (male monastic) arrived at Śrāvastī (city in ancient India) and went to the Buddha, bowed their heads at the Buddha's feet, and stood to one side. It is the usual practice of the Buddhas that when visiting Bhikkhus arrive, they inquire with such words: 『Are you able to endure? Are you content? Do you live in peace? Is alms-food easy to obtain? Are you not weary from the road?』 The Buddha then inquired with these words: 『Are you able to endure, Bhikkhus? Are you content? Is alms-food not lacking? Are you not weary from the road?』 The Bhikkhus replied, 『Venerable Sir! We are able to endure, we are content, we live in peace, alms-food is easy to obtain, and we are not weary from the road.』 Then they told the Buddha about the matter in detail. The Buddha, because of this matter, assembled the Sangha (monastic community) of Bhikkhus, and with various reasons praised the precepts, praised upholding the precepts. Having praised the precepts and upholding the precepts, he said to the Bhikkhus: 『From now on, this precept should be recited as follows: If a Bhikkhu makes an agreement with a Bhikkhuni to travel together on a boat, going upstream or downstream, it is a Pācittiya (an offense requiring confession). Except for crossing directly.』
『Upstream』 means against the current.
『Downstream』 means with the current.
『Crossing directly』 means going straight to the other shore.
The offense here is: If a Bhikkhu and a Bhikkhuni travel together on a boat upstream, from one village to another, it is a Pācittiya; if they turn back midway, it is a Duṣkṛta (a minor offense). If there is no village, in an empty place, even if it is only one krośa (an ancient Indian unit of distance), it is a Pācittiya; if they turn back midway, it is a Duṣkṛta. The same applies to downstream.
There is no offense if: there is no prior agreement, if it is a direct crossing, if one intends to cross directly but is carried away by the water, if the shore collapses during a direct crossing, or if one's belongings are lost due to drifting. In these cases, getting on or off the boat is not an offense. (End of the twenty-fifth rule)
The Buddha was residing in Śrāvastī. At that time, the Bhikkhus were distributing robes in a secluded place. One Bhikkhu was an acquaintance and friend of the Bhikkhuni Thullanandā, and they often spoke together and were very familiar with each other. This Bhikkhu came out from the place where the robes were being distributed, and the Bhikkhuni Thullanandā saw him and asked, 『Venerable Sir! Where are you coming from?』
何處來？」答言：「從某處分衣來，汝所得衣分何似？」答言：「好。」比丘尼看已言：「實好。」問言：「汝須是衣耶？」比丘尼言：「正使須者，我是女人薄福，當何從得？」時是比丘作是念：「是比丘尼作如是決定索，云何不與？」即以衣與偷蘭難陀比丘尼。時佛夏末月遊行諸國，諸比丘皆著新衣，是比丘獨著故衣。佛見已知而故問：「汝何以獨著故衣？」比丘以是事向佛廣說。佛知故問阿難：「是比丘今與非親里比丘尼衣耶？」答言：「實與。世尊！」佛以是事集比丘僧，種種因緣訶責：「云何名比丘，與非親里比丘尼衣。何以故？非親里人不能問衣足不足、為更有無？有得便直取。若親里者，能問足不足，為更有無有。若無能自與，何況從索。」佛種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘與非親里比丘尼衣，波逸提。」
非親里者，親里名母、姊妹、若女乃至七世因緣，異是名非親里。
衣者，麻衣、白麻衣、赤麻衣、芻摩衣、翅夷羅衣、憍施耶衣、劫貝衣。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘，有非親里比丘尼，謂是親里與衣，波逸提。若非親里比丘尼，謂是比丘、式叉摩尼、沙彌、沙彌尼、出家、出家尼
【現代漢語翻譯】 現代漢語譯本： 比丘問：『你從哪裡來？』比丘尼回答：『我從分發衣服的地方來。你分到的衣服怎麼樣？』比丘回答：『很好。』比丘尼看了看說：『確實很好。』又問：『你需要這件衣服嗎？』比丘尼說：『即使我需要，我是個薄福的女人，又從哪裡能得到呢？』當時，這位比丘心想：『這位比丘尼這樣堅決地索要，怎麼能不給她呢？』於是就把衣服給了偷蘭難陀（Thullananda）比丘尼。當時正值佛陀夏末月，各個國家的比丘都穿著新衣服，只有這位比丘獨自穿著舊衣服。佛陀看見了，明知故問：『你為什麼獨自穿著舊衣服？』比丘就把這件事向佛陀詳細地說了。佛陀明知故問阿難（Ananda）：『這位比丘現在把衣服給了非親屬的比丘尼嗎？』阿難回答說：『確實給了，世尊！』佛陀因為這件事召集了比丘僧團，用各種因緣呵責他說：『怎麼能有比丘把衣服給非親屬的比丘尼呢？為什麼呢？非親屬的人不能問衣服夠不夠，有沒有多餘的；有了就直接拿走。如果是親屬，就能問夠不夠，有沒有多餘的；如果沒有，就能自己給，更何況是索要呢？』佛陀用各種因緣呵責完畢，告訴眾比丘：『因為這十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘把衣服給非親屬的比丘尼，犯波逸提（Payantika）。』 非親屬：親屬指的是母親、姐妹、女兒，乃至七世的姻親關係，不屬於這些關係的就叫做非親屬。 衣服：指的是麻衣、白麻衣、赤麻衣、芻摩衣、翅夷羅衣、憍施耶衣、劫貝衣。 波逸提：指的是煮燒覆蓋障礙，如果不懺悔，就能障礙修行。 觸犯的情況：如果有比丘，對比丘尼不是親屬，卻以為是親屬而給了衣服，犯波逸提。如果對比丘尼不是親屬，對比丘、式叉摩尼（Siksamana）、沙彌（Sramanera）、沙彌尼（Sramanerika）、出家者、出家女不是親屬，也犯波逸提。
【English Translation】 English version: The Bhikshu asked: 'Where do you come from?' The Bhikshuni replied: 'I come from the place where clothes are distributed. How is the clothing you received?' The Bhikshu replied: 'Good.' The Bhikshuni looked at it and said: 'Indeed, it is good.' She then asked: 'Do you need this garment?' The Bhikshuni said: 'Even if I need it, I am a woman of little merit, so how could I obtain it?' At that time, the Bhikshu thought: 'This Bhikshuni is so determined in her request, how can I not give it to her?' So he gave the garment to Thullananda (Thullananda) Bhikshuni. At that time, it was the end of the summer month in the Buddha's lands, and all the Bhikshus were wearing new garments, but this Bhikshu alone was wearing old garments. The Buddha saw this and, knowing full well, asked: 'Why are you alone wearing old garments?' The Bhikshu explained the matter to the Buddha in detail. The Buddha, knowing full well, asked Ananda (Ananda): 'Did this Bhikshu give the garment to a Bhikshuni who is not a relative?' Ananda replied: 'Indeed, he did, World Honored One!' The Buddha gathered the Bhikshu Sangha because of this matter and rebuked him with various reasons: 'How can a Bhikshu give a garment to a Bhikshuni who is not a relative? Why? Those who are not relatives cannot ask if the garment is sufficient or if there is more; if there is, they simply take it. If they are relatives, they can ask if it is sufficient or if there is more; if there is not, they can give it themselves, let alone ask for it!' After rebuking him with various reasons, the Buddha told the Bhikshus: 'Because of these ten benefits, I establish a precept for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu gives a garment to a Bhikshuni who is not a relative, he commits a Payantika (Payantika) offense.' Non-relative: Relatives are defined as mother, sisters, daughters, and even relatives by marriage up to seven generations. Those who do not fall under these relationships are called non-relatives. Garment: Refers to linen garment, white linen garment, red linen garment, chuma garment, chiyiluo garment, jiaoshiye garment, and jiebei garment. Payantika: Refers to cooking, burning, covering obstacles; if one does not repent, it can obstruct the path. Offenses: If a Bhikshu gives a garment to a Bhikshuni who is not a relative, thinking she is a relative, he commits a Payantika offense. If the Bhikshuni is not a relative, and the Bhikshu considers the Bhikshu, Siksamana (Siksamana), Sramanera (Sramanera), Sramanerika (Sramanerika), ordained man, or ordained woman not to be relatives, he also commits a Payantika offense.
與衣，波逸提。
若比丘，有非親里比丘尼生疑，是親里非親里與衣，波逸提。若比丘，有非親里比丘尼生疑，是比丘非比丘、是式叉摩尼非式叉摩尼、是沙彌非沙彌、是沙彌尼非沙彌尼、是出家非出家、是出家尼非出家尼與衣，皆波逸提。
若比丘，有親里比丘尼生非親里想與衣，突吉羅。若親里比丘尼生比丘想，式叉摩尼、沙彌、沙彌尼、出家、出家尼想與衣，突吉羅。
若比丘，有親里比丘尼生疑，是親里非親里與衣，突吉羅。若親里比丘尼生疑，是比丘非比丘、是式叉摩尼非式叉摩尼、是沙彌非沙彌、是沙彌尼非沙彌尼、是出家非出家、是出家尼非出家尼與衣，突吉羅。若比丘，有親里比丘尼，若謂若疑，有非親里比丘尼，若謂若不謂，若疑若不疑，與不凈衣，謂駝毛衣、牛毛衣、羖羊毛衣、雜毛織衣與，突吉羅。(二十六竟)
佛在舍衛國。爾時迦留陀夷與掘多比丘尼舊相識，數數共語親善狎習。是掘多比丘尼有衣應割截作，是比丘尼語迦留陀夷：「大德！能為我割截作是衣不？」答言：「留置。」即留便去。迦留陀夷即取舒展割截簪刺，當衣脊中，作男女和合像，縫已捲疊著本處。掘多比丘尼來問：「大德！與我割截作衣竟未？」答言：「已作，此是汝衣，持去。莫此間舒，還
【現代漢語翻譯】 現代漢語譯本 與衣，波逸提（Pācittiya，一種戒律名稱，意為「應懺悔的」）。
如果比丘（bhikkhu，佛教僧侶），對於非親屬的比丘尼（bhikkhunī，佛教女尼）心生疑惑，不知其是否為親屬，仍然給予衣物，犯波逸提罪。 如果比丘，對於非親屬的比丘尼心生疑惑，不知其是否為比丘、是否為式叉摩尼（śikṣamāṇā，見習女尼）、是否為沙彌（śrāmaṇera，小沙彌）、是否為沙彌尼（śrāmaṇerikā，小沙彌尼）、是否已出家、是否為已出家的女尼，仍然給予衣物，都犯波逸提罪。
如果比丘，對於親屬的比丘尼心生非親屬之想，而給予衣物，犯突吉羅（dukkata，一種輕罪）。 如果對比丘尼生起比丘、式叉摩尼、沙彌、沙彌尼、已出家者、已出家女尼的想法而給予衣物，犯突吉羅。
如果比丘，對於親屬的比丘尼心生疑惑，不知其是否為親屬，仍然給予衣物，犯突吉羅。 如果對比丘尼生起疑惑，不知其是否為比丘、是否為式叉摩尼、是否為沙彌、是否為沙彌尼、是否已出家、是否為已出家的女尼，仍然給予衣物，犯突吉羅。 如果比丘，對於親屬的比丘尼，如果認為或懷疑有非親屬的比丘尼，或者認為或不認為，或者懷疑或不懷疑，給予不凈的衣物，例如駝毛衣、牛毛衣、羖羊毛衣、雜毛織成的衣物，犯突吉羅。（第二十六條完）
佛陀在舍衛國（Śrāvastī）時。當時，迦留陀夷（Kāludāyi）比丘與掘多（Khujjuttarā）比丘尼是舊相識，常常交談，關係親密。這位掘多比丘尼有一件衣服需要裁剪製作，她對比丘迦留陀夷說：『大德！您能為我裁剪製作這件衣服嗎？』迦留陀夷回答說：『留下吧。』掘多比丘尼留下衣服就離開了。迦留陀夷隨即拿起衣服，舒展開來，裁剪縫製，在衣服的脊背中間，製作了男女和合的影象，縫好后卷疊起來放在原來的地方。掘多比丘尼來問：『大德！您為我裁剪製作的衣服做好了嗎？』迦留陀夷回答說：『已經做好了，這是你的衣服，拿走吧。不要在這裡展開，還
【English Translation】 English version Concerning Cloth, Pācittiya (A category of offenses requiring confession).
If a bhikkhu (Buddhist monk) has doubt about a bhikkhunī (Buddhist nun) who is not a relative, whether she is a relative or not, and gives her cloth, it is a Pācittiya. If a bhikkhu has doubt about a bhikkhunī who is not a relative, whether she is a bhikkhu, not a bhikkhu, a sikkhāmaṇā (female trainee monastic), not a sikkhāmaṇā, a sāmaṇera (novice monk), not a sāmaṇera, a sāmaṇerikā (novice nun), not a sāmaṇerikā, ordained, not ordained, an ordained nun, not an ordained nun, and gives her cloth, it is a Pācittiya.
If a bhikkhu thinks of a bhikkhunī who is a relative as not a relative and gives her cloth, it is a Dukkata (minor offense). If one thinks of a bhikkhunī as a bhikkhu, a sikkhāmaṇā, a sāmaṇera, a sāmaṇerikā, ordained, or an ordained nun and gives her cloth, it is a Dukkata.
If a bhikkhu has doubt about a bhikkhunī who is a relative, whether she is a relative or not, and gives her cloth, it is a Dukkata. If one has doubt about a bhikkhunī, whether she is a bhikkhu, not a bhikkhu, a sikkhāmaṇā, not a sikkhāmaṇā, a sāmaṇera, not a sāmaṇera, a sāmaṇerikā, not a sāmaṇerikā, ordained, not ordained, an ordained nun, not an ordained nun, and gives her cloth, it is a Dukkata. If a bhikkhu, concerning a bhikkhunī who is a relative, thinks or suspects that there is a bhikkhunī who is not a relative, whether thinking or not thinking, suspecting or not suspecting, gives impure cloth, such as camel hair cloth, cow hair cloth, goat hair cloth, or cloth woven with mixed hair, it is a Dukkata. (End of the twenty-sixth rule)
The Buddha was in Śrāvastī (Savatthi). At that time, the bhikkhu Kāludāyi was acquainted with the bhikkhunī Khujjuttarā, and they often talked together and were very friendly. This bhikkhunī Khujjuttarā had a cloth that needed to be cut and made. The bhikkhunī said to Kāludāyi: 'Venerable sir, can you cut and make this cloth for me?' Kāludāyi replied: 'Leave it here.' The bhikkhunī left the cloth and departed. Kāludāyi then took the cloth, spread it out, cut and sewed it, making an image of a man and woman in union in the middle of the back of the cloth. After sewing it, he rolled it up and put it back in its place. The bhikkhunī Khujjuttarā came and asked: 'Venerable sir, have you cut and made the cloth for me?' Kāludāyi replied: 'It is already done. This is your cloth, take it away. Do not unroll it here, but
比丘尼寺中可舒。」即取持去，于諸比丘尼前言：「看我師與我作是衣好不？」諸比丘尼言：「好，誰為汝作？」答言：「大德迦留陀夷。」「可舒看。」即為舒看，當中條有男女和合像。中有年少比丘尼喜調戲笑者，見已語言：「是衣好，自非迦留陀夷，誰能為汝作如是衣？」時有長老比丘尼樂持戒者，作是言：「云何名比丘，故污比丘尼衣？」是中有比丘少欲知足行頭陀，聞是事心不喜，以是事向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，故污比丘尼衣？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘與非親里比丘尼作衣，波逸提。」
非親里者，親里名母、姊妹、若女，乃至七世因緣，異是名非親里。
衣者，麻衣、白麻衣、赤麻衣、芻麻衣、翅夷羅衣、憍施耶衣、劫貝衣。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘為非親里比丘尼作衣，隨一一事中，波逸提。若浣，隨一一事，波逸提。若染，一一曬，波逸提。若割截、簪縫、若刺，針針波逸提。若直縫，針針突吉羅。若繩絣時，突吉羅。若簪緣，突吉羅。
若與親里比丘尼作衣，
【現代漢語翻譯】 現代漢語譯本： 比丘尼寺院中有位名叫可舒的比丘尼。」她就拿走衣服，在眾比丘尼面前說：「你們看我的師父為我做的這件衣服好不好？」眾比丘尼說：「好啊，是誰為你做的？」她回答說：「是大德迦留陀夷（Kāludāyin）。」「可舒，展開讓我們看看。」她就展開給大家看，衣服中間的條紋竟然是男女和合的影象。其中有年輕的比丘尼喜歡開玩笑，看到后就說：「這衣服真好，如果不是迦留陀夷，誰能為你做這樣的衣服呢？」當時有一位年長的比丘尼喜歡持戒，就說：「怎麼能叫比丘呢，竟然故意玷污比丘尼的衣服？」這件事傳到一些少欲知足、奉行頭陀行的比丘耳中，他們聽了心裡很不高興，就把這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，明知此事卻還是問迦留陀夷：「你真的做了這件事嗎？」迦留陀夷回答說：「確實做了，世尊！」佛陀用種種理由責備他：「怎麼能叫比丘呢，竟然故意玷污比丘尼的衣服？」用種種理由責備完畢后，告訴眾比丘：「因為這十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘為非親屬的比丘尼做衣服，犯波逸提（Pāyantika）。」
非親屬是指，親屬指的是母親、姐妹、女兒，乃至七世有姻親關係的，不屬於這些關係的就叫做非親屬。
衣服指的是，麻布衣、白色麻布衣、紅色麻布衣、粗麻布衣、翅夷羅衣（cīvara）、憍施耶衣（kauśeya）、劫貝衣（kappāsa）。
波逸提的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘為非親屬的比丘尼做衣服，每做一件事情，就犯一次波逸提。如果洗衣服，每洗一次，就犯一次波逸提。如果染色，每曬一次，就犯一次波逸提。如果裁剪、縫合、刺繡，每縫一針，就犯一次波逸提。如果是直線縫合，每縫一針，犯突吉羅（dukkata）。如果是編繩子，犯突吉羅。如果是縫邊，犯突吉羅。
如果為親屬的比丘尼做衣服，
【English Translation】 English version: In the nunnery, there was a Bhikkhuni (female monastic) named Kashu.」 She took the robe and said in front of the Bhikkhunis (female monastics), 'Look, is this robe made by my teacher good?' The Bhikkhunis said, 'Yes, who made it for you?' She replied, 'The venerable Kāludāyin (name of a monk).' 'Kashu, unfold it and let us see.' She unfolded it for everyone to see, and in the middle of the robe, there were images of men and women in union. Among them, there was a young Bhikkhuni who liked to joke and tease. Upon seeing it, she said, 'This robe is good. If it weren't for Kāludāyin, who else could make such a robe for you?' At that time, there was an elder Bhikkhuni who enjoyed upholding the precepts, and she said, 'How can he be called a Bhikkhu (male monastic), yet deliberately defile a Bhikkhuni's robe?' Some Bhikkhus who were content with little, practiced Dhutanga (ascetic practices), and were displeased upon hearing this matter. They told the Buddha about it in detail. The Buddha gathered the Sangha (monastic community) because of this matter, and knowing the truth, still asked Kāludāyin, 'Did you really do this?' Kāludāyin replied, 'I did, World-Honored One!' The Buddha rebuked him for various reasons, saying, 'How can you be called a Bhikkhu, yet deliberately defile a Bhikkhuni's robe?' After rebuking him for various reasons, he told the Bhikkhus, 'For these ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu makes a robe for a Bhikkhuni who is not a relative, he commits a Pāyantika (an offense requiring confession).'
'Not a relative' means that relatives are mothers, sisters, daughters, and those related by marriage up to seven generations. Anything different from these is called 'not a relative.'
'Robe' refers to linen robes, white linen robes, red linen robes, coarse linen robes, cīvara (general term for robe), kauśeya (silk robe), and kappāsa (cotton robe).
Pāyantika means to cook, burn, cover, or obstruct. If one does not repent, it can obstruct the path to enlightenment.
In this precept, if a Bhikkhu makes a robe for a Bhikkhuni who is not a relative, for each action, he commits a Pāyantika. If he washes the robe, for each washing, he commits a Pāyantika. If he dyes it, for each drying, he commits a Pāyantika. If he cuts, sews, or embroiders, for each stitch, he commits a Pāyantika. If it is straight stitching, for each stitch, he commits a dukkata (an offense of wrong-doing). If he braids the rope, he commits a dukkata. If he sews the edge, he commits a dukkata.
If he makes a robe for a Bhikkhuni who is a relative,
不犯。(二十七竟)
佛在舍衛國。爾時迦留陀夷與掘多比丘尼舊相識，數數共語親善狎習。迦留陀夷往掘多比丘尼房所，屏覆處獨與掘多比丘尼共坐。是中有比丘少欲知足行頭陀，聞已呵責言：「云何名比丘，獨與一比丘尼屏覆處共坐？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，獨與一比丘尼屏覆處共坐？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘獨與一比丘尼屏覆處共坐，波逸提。」
獨與一比丘尼者，正有二人，更無第三人。
屏處者，若壁障、衣幔障、席障，如是等物覆障，是名屏處。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘獨與一比丘尼屏處坐，波逸提。起已還坐，波逸提。隨起還坐，隨得爾所波逸提。(二十八竟)
佛在舍衛國。爾時迦留陀夷與掘多居士婦舊相識，數數共語親善狎習。時迦留陀夷往居士婦舍，獨與此婦露地共坐。諸白衣見已作是言：「汝等看是，為比丘婦？為私通耶？是比丘必當共作淫事。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，獨與
【現代漢語翻譯】 現代漢語譯本： 不犯。（第二十七條戒律完）
佛陀在舍衛國。當時，迦留陀夷（Kāludāyi，一位比丘的名字）與掘多（Khulla，一位比丘尼的名字）比丘尼是舊相識，經常交談，關係親密。迦留陀夷前往掘多比丘尼的住所，在隱蔽的地方獨自與掘多比丘尼同坐。有些少欲知足、奉行頭陀行的比丘聽到后，呵斥說：『怎麼能叫比丘呢，竟然獨自與一位比丘尼在隱蔽的地方同坐？』他們用各種理由呵斥后，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷：『你真的做了這件事嗎？』他回答說：『確實做了，世尊！』佛陀用各種理由呵斥他：『怎麼能叫比丘呢，竟然獨自與一位比丘尼在隱蔽的地方同坐？』用各種理由呵斥后，告訴眾比丘：『因為這十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘獨自與一位比丘尼在隱蔽的地方同坐，犯波逸提（Pācittiya，一種罪名）。』
『獨自與一位比丘尼』，指的是隻有兩個人，沒有第三個人。
『隱蔽的地方』，指的是有墻壁遮擋、有帷幔遮擋、有蓆子遮擋，像這樣用東西遮擋的地方，就叫做隱蔽的地方。
『波逸提』，意思是煮燒覆障，如果不懺悔，就會障礙修道。
在這條戒律中，違犯的情況是：如果比丘獨自與一位比丘尼在隱蔽的地方同坐，犯波逸提。起身之後又坐下，犯波逸提。每次起身又坐下，就每次都犯波逸提。（第二十八條戒律完）
佛陀在舍衛國。當時，迦留陀夷（Kāludāyi，一位比丘的名字）與掘多（Khulla，一位居士婦的名字）居士婦是舊相識，經常交談，關係親密。當時，迦留陀夷前往居士婦的住所，獨自與這位婦女在露天的地方同坐。一些在家居士看到后，這樣說：『你們看這個人，是比丘的妻子嗎？還是私通呢？這位比丘肯定會和她做淫事的。』有些少欲知足、奉行頭陀行的比丘聽到這件事後，心中不悅，用各種理由呵斥說：『怎麼能叫比丘呢，竟然獨自與
【English Translation】 English version: No offense. (End of the 27th rule)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, Kāludāyi (name of a bhikkhu) and the bhikkhuni Khulla (name of a bhikkhuni) were old acquaintances, often talking and being friendly with each other. Kāludāyi went to the dwelling of the bhikkhuni Khulla, and in a secluded place, sat alone with the bhikkhuni Khulla. Some bhikkhus who were of few desires, content, and practiced asceticism (dhūta), upon hearing this, rebuked him, saying: 'How can you be called a bhikkhu, sitting alone with a bhikkhuni in a secluded place?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha (monastic community), and knowingly asked Kāludāyi: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a bhikkhu, sitting alone with a bhikkhuni in a secluded place?' After rebuking him with various reasons, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu sits alone with a bhikkhuni in a secluded place, it is a Pācittiya (an offense requiring confession).'
'Alone with a bhikkhuni' means there are only two people, no third person.
'Secluded place' means a place covered by a wall, a curtain, a mat, or similar objects, which is called a secluded place.
'Pācittiya' means to cook and cover up, and if one does not repent, it can obstruct the path.
In this precept, the offense is: if a bhikkhu sits alone with a bhikkhuni in a secluded place, it is a Pācittiya. If he gets up and sits down again, it is a Pācittiya. Each time he gets up and sits down again, he commits a Pācittiya. (End of the 28th rule)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, Kāludāyi (name of a bhikkhu) and the householder's wife Khulla (name of a laywoman) were old acquaintances, often talking and being friendly with each other. At that time, Kāludāyi went to the householder's wife's residence and sat alone with this woman in an open place. Some laypeople, upon seeing this, said: 'Look at this person, is she the bhikkhu's wife? Or are they having an affair? This bhikkhu will surely commit sexual misconduct with her.' Some bhikkhus who were of few desires, content, and practiced asceticism (dhūta), upon hearing this, were displeased and rebuked him with various reasons, saying: 'How can you be called a bhikkhu, sitting alone with'
一女人露地共坐？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，獨與一女人露地共坐？」佛種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘獨與一女人露地共坐，波逸提。」
女人者，名有命、若大、若小、若嫁、未嫁堪作淫事。
獨與一女人者，正有二人，更無第三人。
露地者，無壁障、無衣幔障、無席障。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘獨與一女人露地共坐，波逸提。起已還坐，波逸提。隨起還坐，隨得爾所，波逸提。若相去半尋坐，波逸提。相去一尋坐，波逸提。相去一尋半坐，突吉羅。
不犯者，若相去二尋、若過二尋坐，不犯。(二十九竟)
佛在舍衛國。爾時有一居士，請佛四大弟子大迦葉、舍利弗、目揵連、阿那律明日食，皆默然受。居士知諸比丘默然受已，從坐起頭面作禮右繞而去。即還自舍，通夜辦種種多美飲食，是夜辦多美飲食已，晨朝敷雜色坐具，自往白四大比丘言：「時到。」偷蘭難陀比丘尼先在是家出入，是比丘尼早起著衣入是居士舍，見辦多美飲食敷雜色坐具。時比
【現代漢語翻譯】 現代漢語譯本： 『一個女人在露天的地方一起坐嗎？』佛陀用種種因緣呵斥了他之後，向佛陀詳細地說明了情況。佛陀因為這件事召集了比丘僧團，明知此事卻故意問迦留陀夷（Kāludāyi，黑光榮）:『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他：『怎麼能叫比丘，獨自與一個女人在露天的地方一起坐呢？』佛陀用種種因緣呵斥之後，告訴各位比丘：『因為有十種利益，所以與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘獨自與一個女人在露天的地方一起坐，犯波逸提（Pāyantika，墮罪）。』
女人，指的是有生命的個體，無論是大的還是小的，無論是已婚還是未婚，只要是能夠進行性行為的。
『獨自與一個女人』，指的是隻有兩個人，沒有第三個人在場。
『露天的地方』，指的是沒有墻壁遮擋，沒有帷幔遮擋，也沒有蓆子遮擋的地方。
『波逸提』，指的是煮燒覆蓋，如果不能懺悔，就會障礙修道。
在這條戒律中，觸犯的情況是：如果比丘獨自與一個女人在露天的地方一起坐，犯波逸提。起身之後又坐下，犯波逸提。隨著起身又隨著坐下，每次坐下都犯波逸提。如果相距半尋（約四尺）坐著，犯波逸提。相距一尋（約八尺）坐著，犯波逸提。相距一尋半（約十二尺）坐著，犯突吉羅（Duṣkṛta，惡作罪）。
不犯的情況是：如果相距二尋（約十六尺）或者超過二尋坐著，不犯。（第二十九條戒律結束）
佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士，邀請佛陀的四大弟子大迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、目犍連（Maudgalyāyana）、阿那律（Aniruddha）第二天來應供，他們都默默地接受了。居士知道各位比丘默默地接受了邀請之後，從座位上起身，頭面頂禮，右繞佛陀后離開了。隨即回到自己的住所，通宵準備各種美味的飲食，準備好美味的飲食后，清晨鋪設了各種顏色的坐具，親自去告訴四大比丘說：『時間到了。』偷蘭難陀（Thullanandā）比丘尼之前經常在這家出入，這位比丘尼早起穿好衣服來到這位居士的住所，看見準備了各種美味的飲食，鋪設了各種顏色的坐具。當時比
【English Translation】 English version: 『Did a woman sit together in an open space?』 After rebuking him with various reasons, he explained the situation to the Buddha in detail. The Buddha, because of this matter, gathered the Bhikkhu Sangha (community of monks), and knowingly asked Kāludāyi (Black Glory): 『Did you really do this?』 He replied: 『Indeed, I did, World Honored One!』 The Buddha rebuked him with various reasons: 『How can you be called a Bhikkhu (monk), sitting alone with a woman in an open space?』 After rebuking him with various reasons, the Buddha told the Bhikkhus: 『Because of ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu sits alone with a woman in an open space, he commits a Pāyantika (an offense entailing expiation).』
『Woman』 refers to a living being, whether large or small, whether married or unmarried, who is capable of sexual activity.
『Alone with a woman』 means there are only two people present, with no third person.
『Open space』 refers to a place without walls, curtains, or mats as barriers.
『Pāyantika』 refers to something that is cooked and covered up; if one does not repent, it can obstruct the path of cultivation.
In this precept, the offenses are: If a Bhikkhu sits alone with a woman in an open space, he commits a Pāyantika. If he gets up and sits down again, he commits a Pāyantika. Each time he gets up and sits down, he commits a Pāyantika. If they sit half a vyama (about four feet) apart, he commits a Pāyantika. If they sit one vyama (about eight feet) apart, he commits a Pāyantika. If they sit one and a half vyamas (about twelve feet) apart, he commits a Duṣkṛta (an offense of wrong-doing).
The non-offenses are: If they sit two vyamas (about sixteen feet) or more apart, there is no offense. (End of the twenty-ninth precept)
The Buddha was in Śrāvastī (Savatthi). At that time, there was a householder who invited the Buddha's four great disciples, Mahākāśyapa (Great Kashyapa), Śāriputra (Sariputta), Maudgalyāyana (Moggallana), and Aniruddha (Anuruddha), to a meal the next day, and they all silently accepted. Knowing that the Bhikkhus had silently accepted the invitation, the householder rose from his seat, bowed his head, circumambulated the Buddha to the right, and left. He then returned to his residence and spent the entire night preparing various delicious foods. After preparing the delicious foods, he spread out various colored seating mats in the morning and personally went to tell the four great Bhikkhus: 『It is time.』 The Bhikkhuni Thullanandā (Thullananda) had previously frequented this house. This Bhikkhuni got up early, put on her robes, and entered the householder's residence, where she saw the various delicious foods prepared and the various colored seating mats spread out. At that time, the
丘尼問居士婦：「辦多美飲食，敷雜色坐具，請比丘耶？」答言：「請。」「請誰耶？」答言：「請大迦葉、舍利弗、目揵連、阿那律。」是比丘尼語居士婦言：「請是小小比丘，若問我者，當請大龍比丘。」居士婦言：「何者是大龍？」答言：「大德提婆達多、俱伽離、騫陀達多、三文達多、迦留盧提舍是。」比丘尼共居士婦語時，大迦葉在前行，聞是語作是念：「我等若不即入者，是比丘尼當作大罪。」即作聲。比丘尼聞聲即默然，回面即見便語居士婦言：「汝請是大龍。」居士婦言：「誰是大龍？」答言：「大迦葉、舍利弗、目揵連、阿那律是。」時居士隨後來至，聞比丘尼作二種語，語偷蘭難陀比丘尼言：「汝弊惡賊比丘尼一頭兩舌，適言：『小小比丘。』復言：『大龍。』若更入我舍者，當如賊法治汝。」復語其婦言：「汝若更前是比丘尼者，我當唱言：『汝非我婦。』當棄汝去。」爾時居士令諸比丘坐雜色坐具，自行水，自與多美飲食。與多美飲食自恣飽滿已，居士行水。諸比丘攝缽已，取小卑床在諸比丘前坐，欲聽說法。大迦葉說法已，與諸比丘俱從坐起去，往詣佛所頭面禮足一面立笑。佛知故問大迦葉：「汝何因緣笑？」答言：「世尊！我等今日為偷蘭難陀比丘尼所見字名，謂為『小小比丘。』復言
【現代漢語翻譯】 現代漢語譯本 丘尼（比丘尼的別稱）問居士婦：『你準備了豐盛的飲食，鋪設了各種顏色的坐具，要請比丘嗎？』居士婦回答說：『是的，要請。』『要請誰呢？』回答說：『要請摩訶迦葉（Mahakasyapa），舍利弗（Sariputra），目犍連（Maudgalyayana），阿那律（Aniruddha）。』這位比丘尼對居士婦說：『你請的都是些小比丘，如果問我的話，我應當請大龍比丘。』居士婦問：『誰是大龍呢？』回答說：『大德提婆達多（Devadatta），俱伽離（Kokalika），騫陀達多（Khandadattta），三文達多（Samudradatta），迦留盧提舍（Kaludayi）就是。』 比丘尼和居士婦說話的時候，摩訶迦葉在前邊走，聽到了這些話，心想：『如果我們不立刻進去阻止，這位比丘尼就要犯下大罪了。』於是就發出聲音。比丘尼聽到聲音立刻閉嘴了，回頭一看，就對居士婦說：『你應當請這些大龍。』居士婦問：『誰是大龍呢？』回答說：『摩訶迦葉，舍利弗，目犍連，阿那律就是。』 這時，居士隨後趕到，聽見比丘尼說了兩種不同的話，就對偷蘭難陀（Thullananda）比丘尼說：『你這惡毒的賊比丘尼，一頭兩舌，剛才還說：『小小比丘』，現在又說：『大龍』。如果再進入我的家，我就要像懲罰賊一樣懲罰你。』又對他的妻子說：『你如果再親近這位比丘尼，我就要宣告說：『你不是我的妻子』，然後把你拋棄。』 當時，居士讓眾比丘坐在各種顏色的坐具上，親自供水，親自供養豐盛的飲食。比丘們享用豐盛的飲食，心滿意足之後，居士又為他們供水。眾比丘收起缽，取來矮小的床，在眾比丘面前坐下，想要聽法。摩訶迦葉說法完畢后，和眾比丘一起從座位上起身離開，前往佛陀（Buddha）處，頂禮佛足，在一旁站立，面帶笑容。佛陀明知故問摩訶迦葉：『你因為什麼緣故而笑呢？』回答說：『世尊！我們今天被偷蘭難陀比丘尼所評論，說我們是『小小比丘』，又說
【English Translation】 English version The bhikkhuni (female monastic) asked the householder's wife: 'Do you prepare delicious food and spread out various colored seats to invite bhikkhus (monks)?' The householder's wife replied: 'Yes, I do.' 'Whom do you invite?' She answered: 'I invite Mahakasyapa (Mahakasyapa), Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), and Aniruddha (Aniruddha).' The bhikkhuni said to the householder's wife: 'You are inviting small bhikkhus. If you ask me, you should invite the great dragon bhikkhus.' The householder's wife asked: 'Who are the great dragons?' The bhikkhuni replied: 'The venerable Devadatta (Devadatta), Kokalika (Kokalika), Khandadattta (Khandadattta), Samudradatta (Samudradatta), and Kaludayi (Kaludayi) are.' While the bhikkhuni was talking to the householder's wife, Mahakasyapa was walking in front and heard these words. He thought: 'If we do not enter immediately, this bhikkhuni will commit a great offense.' So he made a sound. The bhikkhuni heard the sound and immediately became silent. She turned around and saw him, then said to the householder's wife: 'You should invite these great dragons.' The householder's wife asked: 'Who are the great dragons?' The bhikkhuni replied: 'Mahakasyapa, Sariputra, Maudgalyayana, and Aniruddha are.' At that time, the householder arrived later and heard the bhikkhuni speaking in two different ways. He said to the Thullananda (Thullananda) bhikkhuni: 'You wicked thief of a bhikkhuni, you speak with a forked tongue. Just now you said: 'Small bhikkhus,' and now you say: 'Great dragons.' If you enter my house again, I will punish you as a thief.' He also said to his wife: 'If you associate with this bhikkhuni again, I will declare: 'You are not my wife,' and I will abandon you.' At that time, the householder had the bhikkhus sit on the various colored seats, personally provided water, and personally offered delicious food. After the bhikkhus had enjoyed the delicious food and were satisfied, the householder provided water again. The bhikkhus put away their bowls, brought small, low seats, and sat in front of the bhikkhus, wanting to hear the Dharma. After Mahakasyapa had spoken the Dharma, he and the bhikkhus rose from their seats and left, going to the Buddha (Buddha), bowing their heads to his feet, standing to one side, and smiling. The Buddha, knowing the reason, asked Mahakasyapa: 'For what reason are you smiling?' He replied: 'Venerable One! Today we were commented on by the Thullananda bhikkhuni, who called us 'small bhikkhus,' and also said
：『大龍。』」佛言：「何因緣故爾？」大迦葉向佛廣說如上因緣。佛知故問阿難：「有諸比丘食比丘尼作因緣食耶？」答言：「實爾。」佛以是事集比丘僧，種種因緣訶責：「云何名比丘，知比丘尼作因緣得食便食？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知比丘尼讚歎因緣得食食者，波逸提。」
知者，若自知、若從他知。
若比丘尼自說讚歎者，比丘尼讚歎。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘尼往語居士婦：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「爾。」比丘尼言：「為辦粳米飯。」是比丘食者，波逸提。
有比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「爾。」比丘尼言：「與辦酥豆羹。」比丘食者，波逸提。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「爾。」比丘尼言：「為辦雉肉、鵽肉、鶉肉。」比丘食者，波逸提。乃至教辦少姜著食中，比丘食者，突吉羅。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」問：「飯何似？」
【現代漢語翻譯】 現代漢語譯本：『大龍。』佛說：『因為什麼緣故這樣稱呼？』摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）向佛陀詳細地講述了上述因緣。佛陀明知故問阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）：『是否有比丘食用由比丘尼促成的因緣食物？』阿難回答說：『確實有。』佛陀因為這件事召集了比丘僧團，用各種因緣來呵責：『怎麼能稱為比丘，明知是比丘尼促成因緣而得到的食物還食用？』用各種因緣呵責之後，告訴眾比丘：『因為有十種利益的緣故，要與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘明知是比丘尼讚歎因緣而得到的食物還食用，犯波逸提（Pāyantika，一種罪名）。』
『知』，指的是自己知道，或者從他人那裡知道。
如果比丘尼自己說出讚歎的話，這就是比丘尼讚歎。
『波逸提』，意思是煮燒覆障，如果不懺悔，就能障礙修道。
這裡所說的犯戒情況是：如果比丘尼去告訴居士婦：『應當請比丘。』居士婦問：『要請誰呢？』比丘尼回答說：『請某某。』居士婦說：『好的。』比丘尼說：『準備粳米飯。』如果這位比丘食用了，就犯波逸提。
有比丘尼去告訴居士婦說：『應當請比丘。』居士婦問：『要請誰呢？』比丘尼回答說：『請某某。』居士婦說：『好的。』比丘尼說：『準備酥油豆羹。』比丘食用了，就犯波逸提。
又有比丘尼去告訴居士婦說：『應當請比丘。』居士婦問：『要請誰呢？』比丘尼回答說：『請某某。』居士婦說：『好的。』比丘尼說：『準備野雞肉、鵪鶉肉、鷓鴣肉。』比丘食用了，就犯波逸提。甚至教人準備少量姜放在食物中，比丘食用了，犯突吉羅（Duṣkṛta，一種輕罪）。
又有比丘尼去告訴居士婦說：『應當請比丘。』居士婦問：『要請誰呢？』居士婦說：『我已經先請了。』（比丘尼）問：『飯菜怎麼樣？』
【English Translation】 English version: 『Great Dragon.』 The Buddha said, 『For what reason is it so?』 Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) extensively explained the aforementioned circumstances to the Buddha. Knowing the situation, the Buddha asked Ānanda (one of the Buddha's ten principal disciples, known as the most learned): 『Are there any monks who eat food obtained through the agency of nuns?』 Ānanda replied, 『Indeed, there are.』 The Buddha, because of this matter, assembled the monastic community and rebuked them with various reasons, saying: 『How can you be called monks, knowing that the food was obtained through the agency of nuns, and still eat it?』 After rebuking them with various reasons, he told the monks: 『For ten benefits, I will establish a precept for the monks. From now on, this precept should be stated as follows: If a monk, knowing that the food was obtained through the praise and agency of a nun, eats it, he commits a Pāyantika (an offense).』
『Knowing』 refers to knowing oneself or knowing from others.
If a nun herself speaks words of praise, this is a nun's praise.
『Pāyantika』 means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path.
The offense here is: If a nun goes to a householder's wife and says, 『You should invite a monk.』 The householder's wife asks, 『Whom should I invite?』 The nun replies, 『Invite so-and-so.』 The householder's wife says, 『Okay.』 The nun says, 『Prepare rice.』 If that monk eats it, he commits a Pāyantika.
A nun goes to a householder's wife and says, 『You should invite a monk.』 The householder's wife asks, 『Whom should I invite?』 The nun replies, 『Invite so-and-so.』 The householder's wife says, 『Okay.』 The nun says, 『Prepare ghee and bean soup.』 If the monk eats it, he commits a Pāyantika.
Again, a nun goes to a householder's wife and says, 『You should invite a monk.』 The householder's wife asks, 『Whom should I invite?』 The nun replies, 『Invite so-and-so.』 The householder's wife says, 『Okay.』 The nun says, 『Prepare pheasant meat, quail meat, partridge meat.』 If the monk eats it, he commits a Pāyantika. Even instructing to prepare a little ginger in the food, if the monk eats it, he commits a Duṣkṛta (a minor offense).
Again, a nun goes to a householder's wife and says, 『You should invite a monk.』 The householder's wife asks, 『Whom should I invite?』 The householder's wife says, 『I have already invited someone.』 (The nun) asks, 『What is the meal like?』
答言：「粗飯。」比丘尼言：「與辦粳米飯。」比丘食者，波逸提。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」問：「羹何似？」答言：「為作浮陵伽豆羹。」比丘尼言：「為辦酥豆羹。」比丘食者，波逸提。
有比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」問：「作何食？」答言：「牛肉。」「莫與牛肉，為辦雉肉、鵽肉、鶉肉。」比丘食者，波逸提。乃至教以少姜著食，中比丘食者，突吉羅。
佛在舍衛國，爾時有居士，先有心欲請佛及僧設會。時世饑儉飲食難得，是居士既不大富，少於田宅人民作使。夏月欲末，是居士憂愁言：「奈何辛苦，我先有心欲請佛及僧設會。今世饑儉飲食難得，我不大富，少於田宅人民作使。夏月欲末，莫令我于福德空過。若不能都請僧，當於僧中請少多比丘。」作是念已，往詣祇桓打揵捶。諸比丘問居士：「汝何因緣故打揵捶？」答言：「我欲僧中請爾所比丘，明日到我舍食。」諸比丘言：「爾。」是居士請僧已，爾時更有急因緣事須出城行，便約敕婦言：「我有急事須自行去，汝當請爾所比丘，能辦如是如是飲食不？」時婦信樂福德故，答言：「
【現代漢語翻譯】 現代漢語譯本： 他回答說：『粗糙的飯食。』比丘尼說：『（你）準備粳米飯。』如果比丘吃了（這種飯），犯波逸提罪（一種輕罪）。
又有一個比丘尼去告訴一位居士的妻子說：『應該邀請比丘。』（居士婦）問：『要邀請誰呢？』（比丘尼）回答說：『邀請某某。』居士婦說：『我已經先邀請了。』（比丘尼）問：『（你準備的）羹怎麼樣？』（居士婦）回答說：『準備做浮陵伽豆羹（一種豆羹）。』比丘尼說：『（你）準備酥豆羹（一種用酥油做的豆羹）。』如果比丘吃了（這種羹），犯波逸提罪。
又有一個比丘尼去告訴一位居士的妻子說：『應該邀請比丘。』（居士婦）問：『要邀請誰呢？』（比丘尼）回答說：『邀請某某。』居士婦說：『我已經先邀請了。』（比丘尼）問：『（你）準備做什麼食物？』（居士婦）回答說：『牛肉。』（比丘尼說）『不要給牛肉，（你）準備雉肉（野雞肉）、鵽肉（沙雞肉）、鶉肉（鵪鶉肉）。』如果比丘吃了（這些肉），犯波逸提罪。乃至（比丘尼）教（居士婦）在食物中放少許姜，（如果）中等比丘吃了，犯突吉羅罪（一種更輕的罪）。
佛陀在舍衛國（Śrāvastī，古印度城市）的時候，當時有一位居士，先前就打算要請佛陀和僧眾設齋供養。當時世道饑荒，飲食難以獲得，這位居士又不是非常富有，只有少量的田地和人民供他使喚。夏天快要結束的時候，這位居士憂愁地說：『怎麼辦呢，我一直很辛苦，我先前就打算要請佛陀和僧眾設齋供養。現在世道饑荒，飲食難以獲得，我不是非常富有，只有少量的田地和人民供我使喚。夏天快要結束了，不要讓我（在行善）的福德上空過。如果不能全部邀請僧眾，就從僧眾中邀請少量的比丘。』這樣想著，就前往祇桓（Jetavana，祇樹給孤獨園），敲打揵捶（ghaṇṭā，報時或集眾用的金屬器具）。眾比丘問居士：『你因為什麼緣故敲打揵捶？』（居士）回答說：『我想要從僧眾中邀請若干比丘，明天到我家吃飯。』眾比丘說：『好。』這位居士邀請僧眾之後，當時又有緊急的事情需要出城，便囑咐他的妻子說：『我有急事需要親自出去，你應當邀請若干比丘，能準備好這樣這樣的飲食嗎？』當時他的妻子信奉並樂於行善積德，回答說：『
【English Translation】 English version: He replied: 'Coarse food.' The Bhikṣuṇī (female monastic) said: '(You) prepare rice.' If a Bhikṣu (male monastic) eats it, he commits a Pāyantika (a minor offense).
Again, a Bhikṣuṇī went and told a householder's wife: 'You should invite Bhikṣus.' (The householder's wife) asked: 'Whom should I invite?' (The Bhikṣuṇī) replied: 'Invite so-and-so.' The householder's wife said: 'I have already invited (someone) earlier.' (The Bhikṣuṇī) asked: 'What is the soup like?' (The householder's wife) replied: 'I am preparing a Phaliṅga bean soup (a type of bean soup).' The Bhikṣuṇī said: '(You) prepare ghee bean soup (a type of bean soup made with ghee).' If a Bhikṣu eats it, he commits a Pāyantika.
Again, a Bhikṣuṇī went and told a householder's wife: 'You should invite Bhikṣus.' (The householder's wife) asked: 'Whom should I invite?' (The Bhikṣuṇī) replied: 'Invite so-and-so.' The householder's wife said: 'I have already invited (someone) earlier.' (The Bhikṣuṇī) asked: 'What food are (you) preparing?' (The householder's wife) replied: 'Beef.' (The Bhikṣuṇī said) 'Do not give beef, (you) prepare pheasant meat, sandgrouse meat, quail meat.' If a Bhikṣu eats (these meats), he commits a Pāyantika. Even if (the Bhikṣuṇī) instructs (the householder's wife) to put a little ginger in the food, (if) a middling Bhikṣu eats it, he commits a Dukkata (a lighter offense).
The Buddha was in Śrāvastī (an ancient Indian city). At that time, there was a householder who had previously intended to invite the Buddha and the Sangha (monastic community) for a meal offering. At that time, the world was experiencing famine, and food was difficult to obtain. This householder was not very wealthy, having only a small amount of land and people to serve him. As the summer was coming to an end, this householder worried and said: 'What should I do? I have been working hard, and I had previously intended to invite the Buddha and the Sangha for a meal offering. Now the world is experiencing famine, and food is difficult to obtain. I am not very wealthy, having only a small amount of land and people to serve me. As the summer is coming to an end, let me not pass this opportunity for merit (through good deeds). If I cannot invite the entire Sangha, I will invite a small number of Bhikṣus from the Sangha.' Thinking this, he went to Jetavana (a monastery) and struck the ghaṇṭā (a bell used to announce time or gather people). The Bhikṣus asked the householder: 'For what reason are you striking the ghaṇṭā?' (The householder) replied: 'I want to invite a certain number of Bhikṣus from the Sangha to eat at my house tomorrow.' The Bhikṣus said: 'Okay.' After this householder invited the Sangha, at that time, there was an urgent matter that required him to leave the city. He instructed his wife, saying: 'I have an urgent matter that requires me to leave personally. You should invite a certain number of Bhikṣus. Can you prepare such and such food?' At that time, his wife believed in and was happy to perform good deeds, and she replied: '
我能如教。」即辦種種多美飲食，敷雜色坐具，無人可遣請比丘。時有一比丘尼，先出入是家，是比丘尼早起著衣往其舍，見辦多美飲食敷雜色坐具，見已問言：「請比丘耶？」答言：「欲請，如夫所教我盡辦已，無人可往請比丘。汝能往請比丘來者，並在此食。」答言：「能請。」時諸比丘置衣缽，空地經行立待請至。時比丘尼出城，見諸比丘各已莊嚴，語諸比丘言：「受某居士請者，飲食已辦自知時到。」諸比丘作是念：「佛結戒：若比丘尼作因緣食不應啖。今比丘尼使來，是比丘尼必作食因緣。」諸比丘不往，失是請故是日斷食。時居士行還問婦言：「汝請諸比丘，好供養耶？」婦言：「如夫所教。我辦多美飲食，敷雜色坐具。遣比丘尼往喚，諸比丘不來，當何所供養？」居士聞已瞋恚言：「若諸比丘不飲食者，何以受我請？諸比丘不知，今世饑儉飲食難得，諸人妻子尚乏飲食，況與乞人。」是居士不能忍瞋故，入祇桓詣佛所，言諸比丘。是居士欲入祇桓時，見所請比丘，謂言：「汝等若不飲食者，何以受我請？汝寧不知，今世饑儉飲食難得，諸人妻子尚乏飲食，況與乞人。」諸比丘言：「居士莫愁憂，佛為我等結戒，不得食比丘尼作因緣食。今日比丘尼作使來故，我等謂是比丘尼因緣飲食，是以不往，朝來我
【現代漢語翻譯】 現代漢語譯本： 『我能遵照您的教導。』於是準備了各種各樣豐盛美味的食物，鋪設了各種顏色的坐具，但是沒有人可以差遣去邀請比丘（bhiksu，佛教僧侶）。當時有一位比丘尼（bhiksuni，佛教女尼），先前經常出入這家，這位比丘尼早起穿好衣服前往他家，看見準備了豐盛美味的食物，鋪設了各種顏色的坐具，看見后問道：『要請比丘嗎？』回答說：『想要請，按照我丈夫所教導的，我已經全部準備好了，但是沒有人可以去邀請比丘。你如果能夠去邀請比丘來，就可以一起在這裡吃飯。』回答說：『能夠請。』當時各位比丘放置好衣缽，在空地上經行，站立等待邀請到來。當時比丘尼出城，看見各位比丘都已經穿戴整齊，告訴各位比丘說：『接受某居士（upasaka，在家信徒）邀請的人，飲食已經準備好了，自己知道時間到了就去吧。』各位比丘這樣想：『佛陀制定戒律：如果比丘尼作為因緣而提供的食物，不應該食用。現在比丘尼作為使者前來，這位比丘尼必定是製造食物的因緣。』各位比丘沒有前往，因為失去這次邀請，所以這天斷食。當時居士回來后問妻子說：『你邀請各位比丘，好好供養了嗎？』妻子說：『按照您所教導的。我準備了豐盛美味的食物，鋪設了各種顏色的坐具。派遣比丘尼前去召喚，各位比丘沒有來，要供養誰呢？』居士聽了之後生氣地說：『如果各位比丘不飲食，為什麼要接受我的邀請？各位比丘不知道，現在世道饑荒，飲食難以得到，連小孩子都缺乏飲食，更何況是給乞丐。』這位居士無法忍受憤怒，所以進入祇桓（Jetavana，祇樹給孤獨園），前往佛陀所在的地方，責備各位比丘。這位居士想要進入祇桓的時候，看見被邀請的比丘，對他們說：『你們如果不飲食，為什麼要接受我的邀請？你們難道不知道，現在世道饑荒，飲食難以得到，連小孩子都缺乏飲食，更何況是給乞丐。』各位比丘說：『居士不要憂愁，佛陀為我們制定戒律，不得食用比丘尼作為因緣而提供的食物。今天比丘尼作為使者前來，我們認為這是比丘尼作為因緣的飲食，因此沒有前往，早上我
【English Translation】 English version: 『I can follow your instructions.』 Then she prepared all kinds of delicious food and laid out various colored seats, but there was no one to send to invite the bhiksus (Buddhist monks). At that time, there was a bhiksuni (Buddhist nun) who used to visit this house. This bhiksuni got up early, put on her clothes, and went to their house. Seeing the delicious food prepared and the various colored seats laid out, she asked, 『Are you inviting bhiksus?』 The reply was, 『I want to invite them. According to my husband's instructions, I have prepared everything, but there is no one to go and invite the bhiksus. If you can go and invite the bhiksus, you can eat here with them.』 She replied, 『I can invite them.』 At that time, the bhiksus put down their robes and bowls, and walked back and forth in the open space, standing and waiting for the invitation to arrive. Then the bhiksuni went out of the city and saw that the bhiksus were all dressed properly. She told the bhiksus, 『Those who are accepting the invitation of a certain upasaka (lay follower), the food is ready, and you should know when it is time to go.』 The bhiksus thought, 『The Buddha has established a precept: if a bhiksuni is the cause of the food, it should not be eaten. Now that the bhiksuni has come as a messenger, this bhiksuni must be the cause of the food.』 The bhiksus did not go, and because they lost this invitation, they fasted that day. Then the upasaka returned and asked his wife, 『Did you invite the bhiksus and make good offerings?』 His wife said, 『According to your instructions, I prepared delicious food and laid out various colored seats. I sent the bhiksuni to summon them, but the bhiksus did not come. Who should I offer it to?』 The upasaka heard this and became angry, saying, 『If the bhiksus are not going to eat, why did they accept my invitation? Don't the bhiksus know that in this age of famine, food is hard to come by, and even children lack food, let alone beggars.』 The upasaka could not bear his anger, so he entered Jetavana (Jetavana monastery) and went to where the Buddha was, to complain about the bhiksus. When the upasaka was about to enter Jetavana, he saw the invited bhiksus and said to them, 『If you are not going to eat, why did you accept my invitation? Don't you know that in this age of famine, food is hard to come by, and even children lack food, let alone beggars.』 The bhiksus said, 『Upasaka, do not worry. The Buddha has established a precept for us that we must not eat food that a bhiksuni is the cause of. Today, the bhiksuni came as a messenger, and we thought that this was food caused by the bhiksuni, so we did not go. This morning, I』
等斷食。」是居士聞比丘斷食故，瞋即除滅，語諸比丘言：「我先有心欲請佛及僧設食，今世饑儉飲食難得。我不大富，少於田宅人民作使。夏月欲末，我不欲于福德中空過。若不能都請者，當於僧中請少多比丘明日食，汝等當知我自發心，非比丘尼作因緣，汝等明日來食啖冷食。」諸比丘不知云何？以是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘知比丘尼讚歎得食食，波逸提。除檀越先請。」
先請者，檀越先自發心思惟欲請比丘僧。
是中不犯者，若比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」比丘尼言：「為辦粳米飯。」若為家屬作，比丘食者不犯。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我先已請。」比丘尼言：「為辦酥豆羹。」若為家屬作，比丘食者不犯。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」比丘尼言：「為辦雉肉、鵽肉、鶉肉。」若為家屬作，比丘食者不犯。乃至教以少姜著食中，若為家屬作，比丘食者不犯。
若比丘尼往語居士婦
【現代漢語翻譯】 現代漢語譯本： 『等到斷食結束。』這位居士聽到比丘們要斷食，之前的怒氣立刻消散，對眾比丘說：『我之前就想邀請佛陀和僧團來應供，但現在世道饑荒，食物難得。我也不算大富，田地房產和使喚的僕人都不多。夏天快要結束了，我不想在修福的事情上白白錯過。如果不能全部邀請，就從僧團中請幾位比丘明天來應供，你們要知道這是我自己的發心，不是比丘尼從中牽線。你們明天來吃冷食吧。』眾比丘不知如何是好，便將此事稟告佛陀。佛陀因為這件事召集比丘僧團，用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，告訴眾比丘：『從今以後，這條戒律應當這樣說：如果比丘明知比丘尼讚歎（請求）而得到食物並食用，犯波逸提罪（Pācittiya，一種輕罪）。除非是檀越（dānavati，施主）事先已經邀請。』
『事先邀請』是指檀越事先自己發心想要邀請比丘僧團。
以下情況不構成違犯：如果比丘尼去告訴居士的妻子說：『應當邀請比丘。』居士婦問：『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經事先邀請了。』比丘尼說：『（請）準備粳米飯。』如果是為家屬準備的，比丘食用就不算違犯。
又，比丘尼去告訴居士的妻子說：『應當邀請比丘。』居士婦問：『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經事先邀請了。』比丘尼說：『（請）準備酥油豆羹。』如果是為家屬準備的，比丘食用就不算違犯。
又，比丘尼去告訴居士的妻子說：『應當邀請比丘。』居士婦問：『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經事先邀請了。』比丘尼說：『（請）準備雉雞肉、鵽鳥肉、鵪鶉肉。』如果是為家屬準備的，比丘食用就不算違犯。甚至教她放少許姜在食物中，如果是為家屬準備的，比丘食用就不算違犯。
如果比丘尼去告訴居士的妻子說：
【English Translation】 English version: 『Until the fasting is over.』 When the layperson heard that the bhikkhus were fasting, their anger immediately disappeared. They said to the bhikkhus, 『I had intended to invite the Buddha and the Sangha for a meal, but now there is famine and food is scarce. I am not very wealthy, and I have little land, houses, and servants. Summer is almost over, and I don't want to waste this opportunity to accumulate merit. If I cannot invite everyone, I will invite a few bhikkhus from the Sangha for a meal tomorrow. You should know that this is my own intention, and not because a bhikkhuni arranged it. Come tomorrow and eat cold food.』 The bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha gathered the bhikkhu Sangha because of this matter, and praised the precepts and the upholding of the precepts in various ways. After praising the precepts and the upholding of the precepts, he told the bhikkhus, 『From now on, this precept should be stated as follows: If a bhikkhu knowingly eats food obtained through the praise (request) of a bhikkhuni, it is a Pācittiya (輕罪, a minor offense). Except when the dānavati (施主, donor) has already invited beforehand.』
『Invited beforehand』 means that the dānavati (施主, donor) has already intended to invite the bhikkhu Sangha of their own accord.
The following situations do not constitute an offense: If a bhikkhuni goes to tell the wife of a layperson, 『You should invite a bhikkhu.』 The laywoman asks, 『Who should I invite?』 The bhikkhuni replies, 『Invite so-and-so.』 The laywoman says, 『I have already invited them beforehand.』 The bhikkhuni says, 『(Please) prepare rice.』 If it is prepared for the family, it is not an offense for the bhikkhu to eat it.
Again, if a bhikkhuni goes to tell the wife of a layperson, 『You should invite a bhikkhu.』 The laywoman asks, 『Who should I invite?』 The bhikkhuni replies, 『Invite so-and-so.』 The laywoman says, 『I have already invited them beforehand.』 The bhikkhuni says, 『(Please) prepare ghee and bean soup.』 If it is prepared for the family, it is not an offense for the bhikkhu to eat it.
Again, if a bhikkhuni goes to tell the wife of a layperson, 『You should invite a bhikkhu.』 The laywoman asks, 『Who should I invite?』 The bhikkhuni replies, 『Invite so-and-so.』 The laywoman says, 『I have already invited them beforehand.』 The bhikkhuni says, 『(Please) prepare pheasant meat, buttonquail meat, or quail meat.』 If it is prepared for the family, it is not an offense for the bhikkhu to eat it. Even if she is instructed to put a little ginger in the food, it is not an offense for the bhikkhu to eat it if it is prepared for the family.
If a bhikkhuni goes to tell the wife of a layperson,
言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」比丘尼言：「為辦粳米飯。」若先為比丘作，比丘食者不犯。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」比丘尼言：「為辦酥豆羹。」若先為比丘作，比丘食者不犯。
又比丘尼往語居士婦言：「當請比丘。」「為請誰耶？」答言：「請某。」居士婦言：「我已先請。」比丘尼言：「為辦雉肉、鵽肉、鶉肉。」若先為比丘作，比丘食者不犯。乃至教以少姜著食中，若先為比丘作，比丘食者不犯。(三十竟)
佛在舍衛國。爾時有一居士，以無常因緣故，亡失田宅家人死盡，但有一兒在是中，聞說飯佛及僧者生忉利天，即發是愿：「我若飯佛及僧者善。」作是愿已復念：「我今無所有，當行客作。」爾時舍衛國有一富貴居士，多有田宅、人民、金銀、財物，種種福德威相成就。時小兒往到其舍，語居士言：「我為汝客作。」居士問言：「汝何所能？」答言：「我能書、能讀書、能算數、能相金銀錢相、毛相、絲綿絹相、珠相、能坐金肆、銀肆、珠肆、銅肆、客作肆。」居士言：「汝一歲作，索幾許物？」答言：「千金錢。」居士言：「汝小兒不知，今世饑儉食
【現代漢語翻譯】 現代漢語譯本 說：『應當邀請比丘（bhiksu，佛教出家男眾）。』『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經先邀請了。』比丘尼（bhiksuni，佛教出家女眾）說：『準備粳米飯。』如果（居士婦）先為比丘準備了，比丘吃了就不算違犯（戒律）。
又，比丘尼去告訴居士婦說：『應當邀請比丘。』『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經先邀請了。』比丘尼說：『準備酥油豆羹。』如果（居士婦）先為比丘準備了，比丘吃了就不算違犯（戒律）。
又，比丘尼去告訴居士婦說：『應當邀請比丘。』『要邀請誰呢？』回答說：『邀請某某。』居士婦說：『我已經先邀請了。』比丘尼說：『準備野雞肉、鵽鳥肉、鵪鶉肉。』如果（居士婦）先為比丘準備了，比丘吃了就不算違犯（戒律）。甚至教她放少許姜在食物中，如果（居士婦）先為比丘準備了，比丘吃了就不算違犯（戒律）。（三十竟）
佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士，因為無常的因緣，失去了田地房產，家人也都去世了，只剩下一個兒子。這兒子聽說供養佛和僧眾可以往生忉利天（Trāyastriṃśa），就發願說：『我如果能供養佛和僧眾就好了。』發願之後又想到：『我現在一無所有，應當去打工。』當時舍衛國有一位富有的居士，有很多田地房產、人口、金銀財物，各種福德威嚴的相貌都具足。這時，小兒子去到他家，對居士說：『我為您打工。』居士問他說：『你能做什麼呢？』回答說：『我能寫字、能讀書、能算數、能鑑定金銀錢幣、能鑑定毛織品、絲綿絹帛、珠寶，能坐鎮金店、銀店、珠寶店、銅店、做各種店舖的夥計。』居士說：『你做一年工，要多少報酬呢？』回答說：『一千金錢。』居士說：『你這小孩子不懂事，現在世道饑荒，食物
【English Translation】 English version He said, 'You should invite a bhiksu (bhiksu, a Buddhist monk).' 'Whom should I invite?' He replied, 'Invite so-and-so.' The householder's wife said, 'I have already invited him.' The bhiksuni (bhiksuni, a Buddhist nun) said, 'Prepare rice.' If (the householder's wife) had prepared it for the bhiksu first, the bhiksu would not be in violation (of the precepts) if he ate it.
Again, the bhiksuni went and told the householder's wife, 'You should invite a bhiksu.' 'Whom should I invite?' She replied, 'Invite so-and-so.' The householder's wife said, 'I have already invited him.' The bhiksuni said, 'Prepare ghee and bean soup.' If (the householder's wife) had prepared it for the bhiksu first, the bhiksu would not be in violation (of the precepts) if he ate it.
Again, the bhiksuni went and told the householder's wife, 'You should invite a bhiksu.' 'Whom should I invite?' She replied, 'Invite so-and-so.' The householder's wife said, 'I have already invited him.' The bhiksuni said, 'Prepare pheasant meat, bustard meat, quail meat.' If (the householder's wife) had prepared it for the bhiksu first, the bhiksu would not be in violation (of the precepts) if he ate it. Even teaching her to put a little ginger in the food, if (the householder's wife) had prepared it for the bhiksu first, the bhiksu would not be in violation (of the precepts) if he ate it. (End of thirty)
The Buddha was in Śrāvastī (Śrāvastī). At that time, there was a householder who, due to impermanent conditions, lost his fields and houses, and all his family members died, leaving only one son. This son heard that offering food to the Buddha and the Sangha would lead to rebirth in Trāyastriṃśa (Trāyastriṃśa), so he made a vow, 'If only I could offer food to the Buddha and the Sangha!' After making this vow, he thought, 'I have nothing now, I should go and work as a laborer.' At that time, there was a wealthy householder in Śrāvastī who had many fields and houses, people, gold, silver, and wealth, and all kinds of blessed and majestic appearances. At this time, the young son went to his house and said to the householder, 'I will work for you.' The householder asked him, 'What can you do?' He replied, 'I can write, I can read, I can calculate, I can appraise gold, silver, and coins, I can appraise wool, silk, and cotton fabrics, and jewels, I can sit in gold shops, silver shops, jewelry shops, copper shops, and work as a shop assistant in various shops.' The householder said, 'How much do you want for working for one year?' He replied, 'A thousand gold coins.' The householder said, 'You are a child and don't understand, now the world is in famine, food
尚難得，何況索價？」是小兒言：「我多技能。」如是上中下相共決斷，定雇金錢五百。小兒言：「我應多得價直，我急故今與汝作，當共言要，歲盡一時償我價。」居士聞已作是念：「自有作人作便索價。」語是小兒言：「汝莫憂愁，歲竟當一時與汝。」居士安著肆上。時是小兒好看市肆，是居士先不得大利，今得再三倍。是居士過一月已，檢校肆中，得三倍利。居士自念：「若以是物我自在坐肆，不得是利。此客作人多有福德，今得是利皆由小兒。」即將去著田上，于田中了了勤作，好看守護，先倉不滿今皆倍滿。歲竟看倉，先不滿者今三倍滿。居士復念：「即以是田作處，我自在中不得是利。是小兒多有福德，我倉藏滿皆是小兒力。」歲竟小兒到居士所，一時索價。居士小避去，作是念：「是兒若得價者，便舍我去，是以小避非不欲與。」是小兒數來索價，居士言：「汝急索價欲作何物？」答言：「居士！我聞人說飯佛及僧生忉利天。以是故，我一歲客作，欲飯佛及僧生忉利天。」居士聞是語即生信心，是兒為他故，能一歲受勤苦。居士言：「欲何處作？」答言：「欲祇桓中作。」是居士方便欲令好人入其舍，作是念已，語小兒言：「祇桓中少釜鑊、瓫器、薪草、作人，不如我家多有釜鑊、瓫器、薪草、作人種
【現代漢語翻譯】 現代漢語譯本 『尚且難以得到，更何況索要工錢？』這小孩說：『我有很多技能。』像這樣，上中下一起商議決定，確定僱傭的工錢是五百（錢的單位）。小孩說：『我應該得到更多的工錢，我因為有急事所以現在為你工作，應當事先說好，到年底一次性償還我的工錢。』居士聽了之後心想：『竟然有幹活的人幹完活就索要工錢。』於是對小孩說：『你不要憂愁，到年底會一次性給你。』居士把小孩安排在店舖里。自從這小孩照看店舖，這位居士之前沒有得到很大的利潤，現在卻得到了兩三倍的利潤。這位居士過了一個月后，檢查店舖，得到了三倍的利潤。居士心想：『如果用這些東西我自己在店舖里經營，不會得到這樣的利潤。這個打工的人很有福德，現在得到這些利潤都是因為這個小孩。』於是就把東西拿到田里，在田里勤勞地耕作，好好地守護，之前倉庫不滿，現在都加倍滿了。到年底檢視倉庫，之前不滿的現在都三倍滿了。居士又想：『即使在田里耕作，我自己做也得不到這樣的利潤。這個小孩很有福德，我的倉庫裝滿都是這個小孩的功勞。』 到年底，小孩到居士那裡，一次性索要工錢。居士稍微躲避開，心想：『這小孩如果得到工錢，就會離開我，所以稍微躲避開，不是不想給。』這小孩多次來索要工錢，居士說：『你急著索要工錢想做什麼？』回答說：『居士！我聽人說供養佛和僧人會往生忉利天（佛教六慾天之一）。因此，我一年的打工，想要供養佛和僧人，往生忉利天。』居士聽了這話立刻生起信心，這小孩爲了別人，能夠一年受勤勞辛苦。居士說：『想在哪裡做？』回答說：『想在祇桓（祇樹給孤獨園的簡稱，釋迦牟尼佛傳法的重要場所）中做。』這位居士想方設法想讓好人進入他的家，這樣想完，對小孩說：『祇桓中缺少鍋、盆、柴草、幹活的人，不如我家有很多鍋、盆、柴草、各種幹活的人。』
【English Translation】 English version 『It's hard enough to get, let alone ask for a price?』 The child said, 『I have many skills.』 Thus, the upper, middle, and lower classes together decided that the agreed-upon wage would be five hundred (units of currency). The child said, 『I should get more wages. I'm working for you now because I have urgent matters. It should be agreed in advance that my wages will be paid to me in full at the end of the year.』 The householder, having heard this, thought: 『There are people who ask for wages as soon as they finish working.』 He said to the child, 『Don't worry, I will give it to you all at once at the end of the year.』 The householder placed the child in charge of the shop. Since this child has been looking after the shop, this householder had not previously obtained great profits, but now he has obtained two or three times the profit. After a month, the householder inspected the shop and obtained three times the profit. The householder thought to himself: 『If I were to run the shop myself with these goods, I would not get this profit. This worker has a lot of merit. Now, all these profits are due to this child.』 So he took the goods to the fields, diligently worked in the fields, and carefully guarded them. The granary, which was previously not full, is now twice as full. At the end of the year, he looked at the granary, and those that were previously not full are now three times as full. The householder thought again: 『Even working in the fields, I would not get this profit if I did it myself. This child has a lot of merit. My granary is full because of this child's effort.』 At the end of the year, the child went to the householder's place to ask for his wages all at once. The householder avoided him slightly, thinking: 『If this child gets the wages, he will leave me, so I am avoiding him slightly, not because I don't want to give them.』 The child came many times to ask for his wages. The householder said, 『What do you want to do with the wages that you are so eager to get?』 He replied, 『Householder! I heard people say that offering food to the Buddha and the Sangha (the Buddhist monastic order) will lead to rebirth in Trayastrimsa (one of the six heavens of desire in Buddhism). Therefore, I want to offer food to the Buddha and the Sangha with my year's work, to be reborn in Trayastrimsa.』 The householder immediately developed faith upon hearing this. This child is willing to endure hard work for a year for the sake of others. The householder said, 『Where do you want to do it?』 He replied, 『I want to do it in Jeta Grove (short for Jetavana Anathapindika's Monastery, an important place where Shakyamuni Buddha taught).』 This householder tried to get the good person to enter his house. After thinking this, he said to the child, 『Jeta Grove lacks pots, pans, firewood, and workers. It's better in my house, where there are many pots, pans, firewood, and all kinds of workers.』
種具足，正使乏少我當相助，汝請佛及僧來就我舍。」小兒即出居士舍，向祇陀林去。爾時世尊晡時與無數大眾圍繞說法，時小兒遙見佛在樹林中，善攝諸根成就第一寂滅，身出光焰如真金聚端正殊特令人心凈。見已往到佛所，頭面禮足在一面坐，佛為小兒種種因緣說法，示教利喜已默然。是小兒從坐起合掌白佛言：「愿世尊明日及僧受我請。」佛默然受。是兒知佛默然受已，頭面禮足右繞而去。還居士舍，通夜辦種種多美飲食。爾時舍衛國節日早起，白衣多持豬肉乾糒與眾僧，諸比丘受取嘗看，漸漸多啖飽滿。是小兒通夜辦多美飲食已，早起敷坐處，往白佛言：「食具已辦佛自知時。」諸比丘往居士舍，佛自房住迎食分。是小兒見僧坐已，自手行水，持食慾著上座缽中。上座言：「少著。」第二上座言：「莫多著。」第三上座言：「著半。」如是展轉少與、莫多與、與半，一切僧皆悉作是語。小兒往看飯處猶不大減，次看羹處亦不大減，看瓫器中皆滿不減。爾時小兒至上座前言：「為慈愍我故不食耶？為以世儉故？為以我一歲客作勤苦故？為食不熟、不香、不美故？」上座直性言：「我不以慈愍、不以世儉、不以客作勤苦、不以不熟不香不美故。今日舍衛城節日，早起大得豬肉乾糒，初欲少嘗漸漸飽滿，是故食少。
」小兒聞已愁憂心悔：「我作食不具足，或不得生忉利天上。」是小兒出居士舍，啼哭詣佛所，說諸比丘食少。爾時世尊與大眾恭敬圍繞而為說法，佛遙見小兒啼哭而來。佛問小兒：「何以啼耶？」即以是事向佛廣說。佛語小兒：「汝疾還去，隨諸比丘能啖者與，汝必得生忉利天。」小兒聞已大歡喜，作是念：「佛無異記，我當生忉利天無疑。」時小兒持食至上座所言：「是食香美，少多取。」復以一種與言：「是復大好，少多取。」第二、第三皆如是勸。小兒自手與多美飲食，諸比丘自恣飽滿已，知僧攝缽，自手行水，取小床坐眾僧前，欲聽說法。上座說法已從坐起去，諸比丘隨次起去。時舍衛城晡時，有大海諸估客至，置寶物城外各相謂言：「當入城買飲食。」即遣人求，以二因緣故，求不能得。一以世儉、二以時熱食不留殘。時買食人還語估客，至城中買食都不可得，估客主言：「我于大海險難初不乏食，今至大城而不能得，汝等更往審諦遍求，隨以何物方便令得。」是小兒先啼向佛時，多人見知，是人語估客言：「某舍今日多辦飲食，而所用少，汝往彼舍求食必得。」估客往居士舍，語守門者：「語汝家主，有大海估客，今在門下。」時守門者即入白主，主言：「便入。」即入與坐，共相問訊樂不樂，居士小
【現代漢語翻譯】 現代漢語譯本 小兒聽了之後，既愁又悔，心想：『我做的食物不夠充足，或許不能往生到忉利天（Trayastrimsa，佛教六慾天之一）。』這小兒離開了居士（lay householder，在家信徒）的住所，哭著來到佛陀所在的地方，訴說眾比丘（bhikkhus，佛教出家男眾）食物不足的事情。當時，世尊（The Blessed One，佛陀的尊稱）被大眾恭敬圍繞著，正在說法。佛陀遠遠地看見小兒哭著走來，便問小兒：『你為何啼哭？』小兒便將事情的始末向佛陀詳細訴說。佛陀對小兒說：『你趕快回去，將食物分給那些能吃得下的比丘，你必定能往生到忉利天。』小兒聽了之後，非常歡喜，心想：『佛陀不會妄語，我必定能往生到忉利天，毫無疑問。』當時，小兒拿著食物到上座（senior monk，資深僧侶）那裡說：『這些食物香美，請您多拿一些。』又拿另一種食物給上座，說：『這些也非常好，請您多拿一些。』他以同樣的方式勸請第二位、第三位比丘。小兒親手將許多美味的食物供養比丘們，比丘們隨意吃飽之後，知道僧眾已經收缽，便親自行水，取小床坐在眾僧前，想要聽聞佛法。上座說法完畢后從座位起身離去，眾比丘也依次起身離去。當時，舍衛城（Sravasti，古印度城市）已是黃昏時分，有一群來自大海的商人到達，將寶物放置在城外，互相說道：『我們應當入城購買食物。』便派人去尋找，但因為兩個原因，無法買到食物：一是世道艱難，二是天氣炎熱，食物無法留存到第二天。當時，買食物的人回來告訴商人們，說在城中買食物都買不到。商人們的首領說：『我在大海中經歷險難，從未缺乏食物，如今到了大城，反而無法得到。你們再去仔細地四處尋找，無論用什麼方法都要弄到食物。』這小兒先前哭著去見佛陀時，許多人都看見了，於是有人告訴商人們：『某居士家今天準備了許多食物，但用得很少，你們去他家求食必定能得到。』商人們來到居士的住所，對守門人說：『請你稟告你的主人，有來自大海的商人，現在在門外。』當時，守門人立即進去稟告主人，主人說：『請他們進來。』商人們便進去，與居士互相問候，詢問是否安樂，居士稍微
【English Translation】 English version The child, having heard this, was worried and remorseful, thinking: 'The food I prepared is not sufficient, perhaps I will not be born in Trayastrimsa heaven (Trayastrimsa, one of the six heavens of desire in Buddhism).' This child left the lay householder's (lay householder, a Buddhist devotee) residence, weeping, and went to where the Buddha was, to tell of the monks (bhikkhus, ordained male Buddhist monastics) having too little food. At that time, the Blessed One (The Blessed One, an honorific title for the Buddha) was respectfully surrounded by the assembly and was expounding the Dharma. The Buddha saw the child weeping from afar and asked the child: 'Why are you weeping?' The child then told the Buddha in detail about the matter. The Buddha said to the child: 'Hurry back and give the food to those monks who can eat it, and you will surely be born in Trayastrimsa heaven.' The child, having heard this, was very happy, thinking: 'The Buddha does not speak falsely, I will surely be born in Trayastrimsa heaven, without a doubt.' At that time, the child took the food to the senior monk (senior monk, a senior monastic) and said: 'This food is fragrant and delicious, please take a lot.' He then gave another kind of food to the senior monk, saying: 'This is also very good, please take a lot.' He urged the second and third monks in the same way. The child personally offered many delicious foods to the monks, and after the monks had eaten their fill at their leisure, knowing that the Sangha had finished collecting alms, he personally offered water, took a small seat and sat before the Sangha, wanting to hear the Dharma. After the senior monk had finished expounding the Dharma, he rose from his seat and left, and the monks also rose and left in turn. At that time, in Sravasti (Sravasti, an ancient Indian city) it was dusk, and a group of merchants from the great sea arrived, placing their treasures outside the city, saying to each other: 'We should enter the city to buy food.' They then sent people to seek food, but because of two reasons, they could not obtain it: one was the difficult times, and the other was the hot weather, which prevented food from being kept until the next day. At that time, the people who had gone to buy food returned and told the merchants that they could not buy food in the city. The leader of the merchants said: 'I have never lacked food in the dangerous seas, but now that I have come to a great city, I cannot obtain it. You go again and search carefully everywhere, and use whatever means to obtain it.' When this child had previously wept and gone to see the Buddha, many people had seen and knew about it, so someone told the merchants: 'The house of a certain lay householder has prepared a lot of food today, but they are using very little of it, you will surely be able to obtain food if you go to their house.' The merchants went to the lay householder's residence and said to the gatekeeper: 'Please inform your master that there are merchants from the great sea who are now at the gate.' At that time, the gatekeeper immediately went in to inform the master, and the master said: 'Please let them in.' The merchants then went in, greeted the lay householder, asking if he was well, and the lay householder slightly
默然，便問：「汝何故來？」答言：「須食故來。」居士言：「此是小兒飲食，非我有也。」估客語小兒言：「我等須飲食。」小兒言：「可得，不須道價。今汝估客為有幾許人？」答言：「有五百人。」「盡喚來入。」是人即往語估客主：「有飲食可得，而不須價。」估客主言：「我等饑乏，若以貴價買尚取，何況直得？皆當共去，留人守物。」餘人皆往入居士舍。小兒令坐，自手行水，與多美飲食自恣飽滿。與多美飲食自恣飽滿已，是小兒知食竟，攝器行水在一面坐。時近小兒邊，有憍薩羅國大銅盂。時估客主語小兒言：「持此盂來。」小兒言：「何以故？」「但取來。」即持來著估客主前，時估客主語諸估客言：「隨何捨得如是好供養者，應當以好物報償，汝若能者著此盂中。」時估客主衣角頭有珠，直十萬金錢，解著盂中。第二估客有珠，直九萬金錢。如是有直八萬、七萬、六萬、五萬、四萬、三萬、二萬、一萬者，著銅盂中。溢滿一盂持與小兒：「以是相與，汝隨意用。」小兒言：「我直與食，不賣求價。」諸估客言：「我亦直與，不以買食。我等所食幾許，是一一珠多有所直。」小兒復疑：「我若取物，或不得生忉利天上。」語估客主言：「小住，待我問佛還。」估客言：「隨意。」小兒出城往詣佛所，
頭面禮足在一面立，以是事向佛廣說。佛言：「但取，必得生忉利天上。今是華報，果報在後。」聞是語已念言：「佛無異語，與我受記，必得生忉利天。」即還到估客所取是寶物。是小兒忽然大富貴故，即名為忽然居士，所可客作居士家大富貴，種種福德、威相成就、事事具足。但無兒子，惟有一女，端正姝妙。是居士作是念：「是小兒姓不減我，但貧乏財。今日所得財物我舍不及，今當與女作婦。」即自語婦，婦言：「隨意。」是居士即以女與，如偈所說：
「有者皆盡， 高者亦墮； 合會有離， 生者有死。」
以是因緣故，是居士死。波斯匿王聞已問言：「是居士有兒不？」答言：「無兒。」「有兄弟不？」答言：「無有。」「誰料理是家。」答言：「有一女婿，善好有功德，料理其家。」王言：「其家財物即與是人，復與舍衛城內大居士職位。」作是教已，即用作大居士職。
是諸比丘，食后出城往詣佛所，頭面禮足在一面坐。諸佛常法，諸比丘食還，以如是語勞問比丘：「飲食多美、眾僧飽滿不？」佛以是語問諸比丘：「飲食多美、眾僧飽滿不？」諸比丘答言：「飲食多美、眾僧飽滿。」以是事向佛廣說。佛以是事集比丘僧，以種種因緣訶責比丘：「云何名比丘，數數食？」佛但
【現代漢語翻譯】 現代漢語譯本： 他頂禮佛足後站立在一旁，將此事詳細地告訴了佛陀。佛陀說：『你儘管拿去，必定能往生到忉利天（Trayastrimsa，六慾天之一）。這只是花報，果報還在後面。』 聽了這話后，他心想：『佛陀不會說虛妄之語，這是在給我授記，我必定能往生到忉利天。』 於是回去找估客取走了那件寶物。這個小兒忽然變得大富大貴，因此被稱為忽然居士（a layperson who suddenly became wealthy）。自從他到這家客棧做工后，這家人的家業也變得非常富裕，各種福德、威儀相貌都圓滿成就，事事具備。只是沒有兒子，只有一個女兒，長得端莊美麗。這位居士心想：『這小兒的姓氏不比我差，只是貧窮罷了。如今我得到的這些財物，我捨不得用，不如把女兒嫁給他。』 於是就和妻子商量，妻子說：『隨你便。』 於是這位居士就把女兒嫁給了他，正如偈語所說： 『有者皆盡， 高者亦墮； 合會有離， 生者有死。』 因為這個因緣，這位居士去世了。波斯匿王（King Pasenadi）聽聞此事後問道：『這位居士有兒子嗎？』 回答說：『沒有兒子。』 『有兄弟嗎？』 回答說：『沒有。』 『誰來料理這家事務？』 回答說：『有一個女婿，善良賢能有功德，料理著這家事務。』 國王說：『這家財物就給這個人，再授予他舍衛城（Sravasti）內大居士的職位。』 做了這樣的決定后，就讓他擔任了大居士的職位。 這些比丘（bhikkhus），飯後出城前往佛陀處，頂禮佛足后在一旁坐下。諸佛通常的做法是，比丘們用齋回來后，會用這樣的話語慰問比丘：『飲食是否豐盛美味？眾僧是否都吃飽了？』 佛陀也用這樣的話語問諸比丘：『飲食是否豐盛美味？眾僧是否都吃飽了？』 諸比丘回答說：『飲食豐盛美味，眾僧都吃飽了。』 於是將忽然居士的事情詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧眾，用種種因緣呵斥比丘：『怎麼能稱為比丘，卻屢次食用？』 佛陀只是……
【English Translation】 English version: He bowed his head to the Buddha's feet and stood to one side, explaining the matter to the Buddha in detail. The Buddha said, 'Just take it, and you will surely be reborn in the Trayastrimsa Heaven (one of the six desire realms). This is just the flower reward; the fruit reward is yet to come.' Having heard these words, he thought, 'The Buddha does not speak falsely; this is a prediction for me, and I will surely be reborn in the Trayastrimsa Heaven.' So he returned to the merchant and took the treasure. This boy suddenly became very rich and noble, so he was named Suddenly Layman (a layperson who suddenly became wealthy). Since he came to work at this inn, the family's business has also become very prosperous, with all kinds of blessings, dignified appearances, and everything complete. Only there were no sons, only one daughter, who was beautiful and virtuous. The layman thought, 'This boy's surname is no less than mine, but he is just poor. Now that I have obtained these riches, I am reluctant to use them, so I might as well marry my daughter to him.' So he discussed it with his wife, who said, 'As you wish.' So the layman married his daughter to him, as the verse says: 'Those who have will all be exhausted, Those who are high will also fall; Meetings will have separations, Those who are born will die.' Because of this cause, the layman died. King Pasenadi (King Pasenadi) heard of this and asked, 'Does this layman have a son?' The answer was, 'No son.' 'Does he have brothers?' The answer was, 'No.' 'Who is managing this household?' The answer was, 'There is a son-in-law, who is kind, virtuous, and meritorious, managing the household.' The king said, 'The wealth of this household shall be given to this person, and he shall also be granted the position of great layman in Sravasti (Sravasti).' Having made this decision, he appointed him to the position of great layman. These bhikkhus (bhikkhus), after their meal, went out of the city to the Buddha's place, bowed their heads to his feet, and sat to one side. It was the usual practice of the Buddhas that when the bhikkhus returned from their meal, they would greet them with these words: 'Was the food plentiful and delicious? Were all the monks satisfied?' The Buddha also asked the bhikkhus with these words: 'Was the food plentiful and delicious? Were all the monks satisfied?' The bhikkhus replied, 'The food was plentiful and delicious, and all the monks were satisfied.' So they explained the matter of Suddenly Layman to the Buddha in detail. The Buddha, because of this matter, gathered the assembly of bhikkhus and rebuked the bhikkhus with various causes: 'How can you be called bhikkhus, yet repeatedly eat?' The Buddha only...
訶責而未結戒。
佛在維耶離。爾時維耶離有一大力大臣，往詣佛所頭面禮足一面坐已，佛以種種因緣說法示教利喜，示教利喜已默然。是大力大臣知佛種種示教利喜已，從坐起合掌白佛言：「世尊！愿佛及僧受我明日食。」佛默然受。大臣知佛受已，即禮佛足右繞而去，還到自舍，通夜辦種種凈潔多美飲食。爾時維耶離節日，眾僧多得豬肉乾糒。諸比丘受已，欲少嘗看漸漸飽滿。是人辦種種凈潔多美飲食已，早起敷座遣使白佛：「食具已辦佛自知時。」諸比丘往大臣舍，佛自房住迎食分。是大臣見僧坐已，自手行水，自持飯與上座，上座言：「莫多著。」第二上座言：「少著。」第三上座言：「與半。」如是展轉莫多與、少與、與半，一切皆爾。時是大臣往看飯處飯不大減，看羹處羹不大減，看瓫盂器中皆滿不減。爾時大臣往上座所言：「何故不食？為慈愍我故？為世儉故？為食不熟、不香、不美？」上座直實言：「我不以慈愍故、不以世儉、不以不熟不香不美故。今是節日，早起多得豬肉乾糒，初欲少嘗漸漸飽滿，是故食少。」大臣聞說是事，即發恚言：「收是好食去，持豬肉乾糒來與。」爾時使人即收好食，持豬肉乾糒滿缽與，大臣言：「食！汝謂我家無是食耶？」諸比丘即時慚愧不食不語。大臣見已作
【現代漢語翻譯】 現代漢語譯本： 訶責但未結戒。
佛陀在維耶離（Vaishali，古印度城市名）。當時，維耶離有一位大力大臣，前往佛陀處，頂禮佛足后在一旁坐下。佛陀以種種因緣為他說法，開示教導，令其歡喜，開示教導完畢后便默然不語。這位大力大臣明白佛陀的種種開示教導后，從座位起身，合掌對佛陀說：『世尊！愿佛陀和僧眾接受我明日的供養。』佛陀默然應允。大臣知道佛陀已經應允，便頂禮佛足，右繞佛陀后離去，回到自己的住所，通宵準備各種乾淨精美的飲食。
當時維耶離正在過節，許多僧侶都得到了豬肉乾糒（一種食物）。比丘們接受后，想要稍微嘗一點，結果漸漸吃飽了。這位大臣準備好各種乾淨精美的飲食后，早起鋪設座位，派遣使者稟告佛陀：『齋飯已經準備妥當，請佛陀自行決定時間。』眾比丘前往大臣的住所，佛陀則在自己的房間等待接受供養。這位大臣見到僧眾坐定后，親自為他們行水（供水），親自拿著飯食供養上座（僧團中資歷較高的僧人），上座說：『不要放太多。』第二位上座說：『少放一點。』第三位上座說：『給一半就好。』就這樣，輪流說著不要多給、少給、給一半，所有人都這樣說。當時這位大臣去看飯食的地方，飯食並沒有減少多少，看羹湯的地方，羹湯也沒有減少多少，看缽盂等器皿中，食物都是滿滿的，沒有減少。
當時大臣走到上座的面前說：『為什麼不吃呢？是因為慈悲憐憫我嗎？是因為世道節儉嗎？還是因為食物不熟、不香、不好吃？』上座如實回答說：『我不是因為慈悲憐憫您，也不是因為世道節儉，也不是因為不熟不香不好吃。現在是節日，早上起來得到了很多豬肉乾糒，一開始想稍微嘗一點，結果漸漸吃飽了，所以吃得很少。』大臣聽到這件事後，立刻發怒說：『把這些好吃的食物都撤下去，把豬肉乾糒拿來給他們吃。』當時使者立刻撤下精美的食物，用缽盛滿豬肉乾糒給他們，大臣說：『吃吧！你們以為我家沒有這些食物嗎？』眾比丘當時感到慚愧，不吃也不說話。大臣見到這種情況，便...
【English Translation】 English version: He rebuked but did not establish a precept.
The Buddha was in Vaishali (an ancient city in India). At that time, there was a powerful minister in Vaishali who went to the Buddha, bowed his head to his feet, and sat to one side. The Buddha taught him the Dharma with various causes and conditions, instructing and gladdening him. After instructing and gladdening him, he remained silent. This powerful minister, knowing the Buddha's various teachings and gladdening, rose from his seat, put his palms together, and said to the Buddha, 'World Honored One! May the Buddha and the Sangha (monastic community) accept my meal tomorrow.' The Buddha remained silent in acceptance. The minister, knowing that the Buddha had accepted, bowed to the Buddha's feet, circumambulated him to the right, and left. He returned to his own residence and spent the entire night preparing various clean and exquisite foods.
At that time, Vaishali was celebrating a festival, and many monks had obtained dried pork and parched grain (a type of food). The Bhikshus (monks) received it and wanted to taste a little, but gradually became full. After the minister had prepared various clean and exquisite foods, he arose early, arranged the seats, and sent a messenger to inform the Buddha, 'The meal is ready, the Buddha knows the time.' The Bhikshus went to the minister's residence, and the Buddha waited in his own room to receive the offering. When the minister saw the Sangha seated, he personally offered water (for washing), and personally offered rice to the senior monk (the most senior monk in the community). The senior monk said, 'Do not put too much.' The second senior monk said, 'Put a little.' The third senior monk said, 'Give half.' Thus, in turn, they said not to give too much, to give a little, to give half, and everyone said the same. At that time, the minister went to look at the place where the rice was, and the rice had not decreased much. He looked at the place where the soup was, and the soup had not decreased much. He looked at the bowls and utensils, and they were all full and had not decreased.
At that time, the minister went to the senior monk and said, 'Why are you not eating? Is it out of compassion for me? Is it because the world is frugal? Or is it because the food is not cooked, not fragrant, or not delicious?' The senior monk truthfully replied, 'I am not doing it out of compassion for you, nor because the world is frugal, nor because it is not cooked, not fragrant, or not delicious. Today is a festival, and I obtained a lot of dried pork and parched grain early in the morning. I initially wanted to taste a little, but gradually became full, so I am eating very little.' When the minister heard this, he immediately became angry and said, 'Take away these good foods and bring the dried pork and parched grain to them.' At that time, the messenger immediately took away the exquisite foods and filled the bowls with dried pork and parched grain, and the minister said, 'Eat! Do you think my house does not have these foods?' The Bhikshus were immediately ashamed and did not eat or speak. When the minister saw this, he...
是念：「好食尚不能啖，況啖粗食！還使收去。」時大臣至上座前言：「汝等好食尚不能啖，何況粗食。豬肉乾糒世間宜法，若受他請應待其食。」大臣自手捉好食言：「是食香美，可少多啖。」復捉餘食言：「是食香美，勝於前者，可受食。」如是勸已一切僧皆飽滿。爾時大臣以凈潔多美飯食自恣飽滿已，自手行水。知僧攝缽竟，取小床坐僧前，欲聽說法。上座說法已從坐起去，諸比丘隨次第起去，還詣佛所頭面禮足。諸佛常法，比丘食還如是勞問：「飲食多美、僧飽滿不？」佛以是語問諸比丘：「飲食多美、僧飽滿不？」諸比丘言：「飲食多美、眾僧飽滿。」以是事向佛廣說。佛以是事及先因緣集比丘僧，種種因緣訶責諸比丘：「云何名比丘，數數食？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘數數食，波逸提。」
數數者，食已更食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘數數食，波逸提。
不犯者，不數數食。
佛在王舍城。爾時有一比丘，于秋月時冷熱病盛，不能飲食羸瘦無色。佛見比丘羸瘦無色，知而故問阿難：「何故比丘羸瘦無色？」阿難答言：「世尊！是比丘秋月冷熱病盛，不能飲食，是故羸瘦無色
【現代漢語翻譯】 現代漢語譯本： 念道：『精美的食物尚且不能吃，更何況是粗糙的食物！還是拿走吧。』當時大臣來到上座（長老）前說：『你們精美的食物尚且不能吃，更何況是粗糙的食物。豬肉乾和乾糧在世俗中是適宜的食物，如果接受別人的邀請，應該等待他們提供食物。』大臣親自拿起精美的食物說：『這食物香美，可以稍微多吃一點。』又拿起其他的食物說：『這食物香美，勝過之前的，可以接受食用。』這樣勸說完畢，所有的僧人都吃飽了。當時大臣用乾淨豐盛美味的飯食，隨意地吃飽后，親自倒水。知道僧人收好缽后，拿小床坐在僧人面前，想要聽聞佛法。上座說法完畢后從座位起身離開，各位比丘按照次序起身離開，回到佛陀處，頂禮佛足。諸佛通常的做法是，比丘們用齋完畢回來后，會這樣詢問：『飲食是否豐盛美味？僧眾是否都吃飽了？』佛陀用同樣的話語問各位比丘：『飲食是否豐盛美味？僧眾是否都吃飽了？』各位比丘回答說：『飲食豐盛美味，眾僧都吃飽了。』然後將這件事向佛陀詳細稟告。佛陀因為這件事以及之前的因緣，召集比丘僧眾，用各種因緣呵責各位比丘：『怎麼能稱為比丘，卻多次進食？』用各種因緣呵責完畢后，告訴各位比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘多次進食，犯波逸提（一種罪名）。』
多次進食，指的是，吃過食物后再次進食。
波逸提，指的是，煮、燒、覆蓋、障礙，如果不懺悔，能夠障礙修行。
這條戒律中，如果比丘多次進食，犯波逸提。
不犯的情況是，不多次進食。
佛陀在王舍城（Rājagṛha）。當時有一位比丘，在秋季的時候，冷熱病嚴重，不能飲食，身體消瘦，面色不好。佛陀看到這位比丘身體消瘦，面色不好，明知故問阿難（Ānanda）：『為什麼這位比丘身體消瘦，面色不好？』阿難回答說：『世尊！這位比丘秋季冷熱病嚴重，不能飲食，所以身體消瘦，面色不好。』
【English Translation】 English version: He recited: 'Fine food cannot be eaten, let alone coarse food! Take it away.' At that time, the minister came before the senior monk (Elder) and said: 'You cannot eat fine food, let alone coarse food. Dried pork and dry rations are suitable foods in the world. If you accept someone's invitation, you should wait for them to provide food.' The minister personally picked up the fine food and said: 'This food is fragrant and delicious, you can eat a little more.' Then he picked up the other food and said: 'This food is fragrant and delicious, better than the previous one, you can accept it.' After persuading them in this way, all the monks were full. At that time, the minister used clean, abundant, and delicious food to eat his fill at will, and then personally poured water. Knowing that the monks had collected their bowls, he took a small bed and sat in front of the monks, wanting to hear the Dharma. After the senior monk finished speaking the Dharma, he got up from his seat and left, and the monks got up and left in order, returning to the Buddha's place to prostrate themselves at his feet. The usual practice of all Buddhas is that after the monks have finished their meal and returned, they will ask: 'Is the food abundant and delicious? Are all the monks full?' The Buddha asked the monks in the same words: 'Is the food abundant and delicious? Are all the monks full?' The monks replied: 'The food is abundant and delicious, and all the monks are full.' Then they reported the matter to the Buddha in detail. Because of this matter and the previous causes, the Buddha gathered the assembly of monks and rebuked the monks for various reasons: 'How can you be called monks and eat multiple times?' After rebuking them for various reasons, he told the monks: 'For these ten benefits, precepts are established for the monks. From now on, this precept should be said as follows: If a monk eats multiple times, he commits a Pāyantika (a type of offense).'
'Eating multiple times' refers to eating again after having already eaten.
Pāyantika refers to cooking, burning, covering, and obstructing. If one does not repent, it can obstruct practice.
In this precept, if a monk eats multiple times, he commits a Pāyantika.
The non-offense is not eating multiple times.
The Buddha was in Rājagṛha (王舍城). At that time, there was a monk who was seriously ill with alternating chills and fever in the autumn, unable to eat, and his body was thin and his complexion was poor. The Buddha saw that the monk's body was thin and his complexion was poor, and knowingly asked Ānanda (阿難): 'Why is this monk's body thin and his complexion poor?' Ānanda replied: 'World Honored One! This monk is seriously ill with alternating chills and fever in the autumn, unable to eat, so his body is thin and his complexion is poor.'
。」佛以是因緣故集比丘僧，語諸比丘：「從今日憐愍利益病比丘故，聽三種具足食應食，謂好色香味。病比丘應受一請，不應受二請。若一請處不能飽，應受第二請，不應受第三請。第二請處不能飽滿應受第三請，不應受第四請。若第三請處不能飽，應受已漸漸食，乃至日中。從今是戒應如是說：若比丘數數食，波逸提。除時。時者謂病時，是名時。若人冷盛熱盛風盛，得食則止。」
是中犯者，若比丘無病數數食，波逸提；若實病，不犯。
佛在舍衛國，爾時諸比丘入舍衛城乞食，時得有衣請食，請主言：「受我食者，當以衣施。」諸比丘言：「佛未聽我等為衣故數數食。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今衣因緣故，聽諸比丘數數食。從今是戒應如是說：若比丘數數食，波逸提。除時，時者病時、施衣時，是名時。」
是中犯者，若比丘有衣食請，彼有衣食來，受請不犯，食者亦不犯。又比丘有衣食請，彼無衣食來，受請不犯，食者波逸提。又比丘有衣食請，彼有衣食無衣食來，受請不犯，食者波逸提。
若比丘無衣食請，彼無衣食來，受請突吉羅，食者波逸提。又比丘無衣食請，彼有衣食來，受請突吉羅，
【現代漢語翻譯】 現代漢語譯本：佛陀因為這個因緣召集了比丘僧團，告訴眾比丘：『從今天起，爲了憐憫和利益生病的比丘，允許食用三種具備的食物，即色、香、味俱佳的食物。生病的比丘應該接受一次邀請，不應該接受兩次邀請。如果一次邀請吃不飽，應該接受第二次邀請，不應該接受第三次邀請。如果第二次邀請仍然吃不飽，應該接受第三次邀請，不應該接受第四次邀請。如果第三次邀請仍然吃不飽，應該慢慢地吃，直到中午。從今以後，這條戒律應該這樣說：如果比丘多次食用，犯波逸提（Pācittiya，一種輕罪）。除非在特定時間。所謂特定時間，指的是生病的時候，這就是所謂的時間。如果有人冷氣過盛、熱氣過盛、風氣過盛，得到食物就可以停止。』
在這條戒律中，違犯的情況是：如果比丘沒有生病卻多次食用，犯波逸提；如果確實生病，則不犯。
佛陀在舍衛國（Śrāvastī）時，當時的比丘們進入舍衛城乞食，有時得到施主邀請提供食物，施主說：『接受我的食物的人，應當施捨衣服。』比丘們說：『佛陀沒有允許我們爲了衣服而多次食用。』比丘們不知道該怎麼辦？這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒后，告訴眾比丘：『從今以後，因為衣服的因緣，允許比丘們多次食用。從今以後，這條戒律應該這樣說：如果比丘多次食用，犯波逸提。除非在特定時間。所謂特定時間，指的是生病的時候、施捨衣服的時候，這就是所謂的時間。』
在這條戒律中，違犯的情況是：如果比丘有提供衣服和食物的邀請，他們帶著衣服和食物來，接受邀請不犯戒，食用也不犯戒。如果比丘有提供衣服和食物的邀請，他們沒有帶著衣服和食物來，接受邀請不犯戒，食用犯波逸提。如果比丘有提供衣服和食物的邀請，他們帶著衣服和食物，或者沒有帶著衣服和食物來，接受邀請不犯戒，食用犯波逸提。
如果比丘沒有提供衣服和食物的邀請，他們沒有帶著衣服和食物來，接受邀請犯突吉羅（Duṣkṛta，一種更輕的罪），食用犯波逸提。如果比丘沒有提供衣服和食物的邀請，他們帶著衣服和食物來，接受邀請犯突吉羅。
【English Translation】 English version: The Buddha, because of this cause, gathered the Bhikṣu (monk) Sangha (community) and told the Bhikṣus (monks): 'From today onwards, out of compassion and benefit for the sick Bhikṣus, it is permitted to eat food that possesses three qualities, namely good color, aroma, and taste. A sick Bhikṣu should accept one invitation and should not accept two invitations. If one invitation is not enough to satisfy him, he should accept a second invitation, but should not accept a third invitation. If the second invitation is still not enough to satisfy him, he should accept a third invitation, but should not accept a fourth invitation. If the third invitation is still not enough to satisfy him, he should eat gradually until noon. From now on, this precept should be stated as follows: If a Bhikṣu eats repeatedly, it is a Pācittiya (an offense requiring confession). Except for a specific time. The specific time refers to the time of illness, and this is what is meant by time. If a person has an excess of cold, heat, or wind, he may stop when he obtains food.'
In this precept, the offense is: if a Bhikṣu eats repeatedly without being sick, it is a Pācittiya; if he is truly sick, there is no offense.
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Bhikṣus entered the city of Śrāvastī to beg for food. Sometimes they received invitations from donors who said, 'Those who accept my food should donate clothing.' The Bhikṣus said, 'The Buddha has not permitted us to eat repeatedly for the sake of clothing.' The Bhikṣus did not know what to do. They reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikṣu Sangha, praised the precepts and the upholding of the precepts with various reasons, and after praising the precepts and the upholding of the precepts, told the Bhikṣus: 'From now on, because of the cause of clothing, Bhikṣus are permitted to eat repeatedly. From now on, this precept should be stated as follows: If a Bhikṣu eats repeatedly, it is a Pācittiya. Except for a specific time. The specific time refers to the time of illness, the time of donating clothing, and this is what is meant by time.'
In this precept, the offense is: if a Bhikṣu has an invitation offering clothing and food, and they come with clothing and food, accepting the invitation is not an offense, nor is eating an offense. If a Bhikṣu has an invitation offering clothing and food, and they do not come with clothing and food, accepting the invitation is not an offense, but eating is a Pācittiya. If a Bhikṣu has an invitation offering clothing and food, and they come with or without clothing and food, accepting the invitation is not an offense, but eating is a Pācittiya.
If a Bhikṣu does not have an invitation offering clothing and food, and they do not come with clothing and food, accepting the invitation is a Duṣkṛta (a minor offense), and eating is a Pācittiya. If a Bhikṣu does not have an invitation offering clothing and food, and they come with clothing and food, accepting the invitation is a Duṣkṛta.
食者不犯。又比丘無衣食請，彼有衣食無衣食來，受請突吉羅，食者波逸提。
若比丘有衣食無衣食請，彼有衣食無衣食來，受請突吉羅，食者波逸提。又比丘有衣食無衣食請，彼有衣食來，受請突吉羅，食者不犯。又比丘有衣食無衣食請，彼無衣食來，受請突吉羅，食者波逸提。
不犯者，得多有衣食請，一切有衣食來，不犯。
佛在舍衛國。爾時舍衛城節日多有飲食，諸居士作種種飲食，持詣園中便入祇桓打揵捶，諸比丘問：「居士！何因緣故打犍捶。」諸居士言：「我于眾中請爾所比丘飲食。」諸比丘言：「佛未聽節日在白衣會中數數食。」居士言：「我等白衣法，若嫁娶、節日集會宴諸親族知識，我等貴重諸比丘，更無天神勝沙門釋子，汝等必當受我會食。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽諸比丘節日數數食。」彼與他竟、受彼中。何者與他？謂相食故作食，齋日食、月一日食、十五日食、眾僧食、別房食、眾僧請、獨請，皆應與他。若五眾請食，不應與他(相者，吉兇相也。故作者，大德比丘人為之供養也。五眾者，比丘尼、六法尼、沙彌、沙彌尼也)。(三十一竟)
佛在舍衛國。爾時憍薩羅國諸
【現代漢語翻譯】 現代漢語譯本： 食者不犯。又如果比丘沒有衣食方面的請求，但有人有衣食卻不來請求，接受邀請則犯突吉羅（Dukkata，一種輕罪），食用則犯波逸提（Pacittiya，一種較重的罪）。 如果比丘有衣食，卻沒有衣食方面的請求，但有人有衣食卻不來請求，接受邀請則犯突吉羅，食用則犯波逸提。又如果比丘有衣食，卻沒有衣食方面的請求，但有人有衣食前來，接受邀請則犯突吉羅，食用則不犯。又如果比丘有衣食，卻沒有衣食方面的請求，但沒有人有衣食前來，接受邀請則犯突吉羅，食用則犯波逸提。 不犯的情況是，如果得到很多有衣食方面的請求，而且所有有衣食的人都前來，則不犯。 佛陀在舍衛國（Śrāvastī）的時候。當時舍衛城（Śrāvastī）節日很多，有很多飲食，一些居士（Gṛhapati）製作各種飲食，帶到園中，然後進入祇桓（Jetavana）敲打犍捶（Ghaṇṭā，一種報時或集眾的器具）。比丘（Bhikṣu）們問：『居士！因為什麼緣故敲打犍捶？』居士們說：『我等在眾人中邀請這麼多比丘飲食。』比丘們說：『佛陀沒有允許在節日期間在白衣（Śvetāmbara，在家信徒）的聚會中頻繁食用。』居士們說：『我等白衣的習俗，如果嫁娶、節日，必定宴請諸位親族知識，我等尊重諸位比丘，沒有比沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼佛的弟子）更勝的天神，汝等必定應當接受我會食。』比丘們不知道該怎麼辦。於是將此事稟告佛陀。佛陀因為這件事召集比丘僧團（Bhikṣu Saṃgha），用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢，告訴諸位比丘：『從今以後允許諸位比丘在節日期間頻繁食用。』他們與他人分享、接受其中的食物。什麼叫做與他人分享？指的是因為相互食用而製作食物，齋日食、每月一日食、十五日食、眾僧食、別房食、眾僧請、獨請，都應當與他人分享。如果五眾（Pañca parisā，比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷）請求食物，不應當與他人分享（相者，指的是吉兇占相。故作者，指的是大德比丘為之供養。五眾指的是比丘尼、式叉摩尼、沙彌、沙彌尼）。（第三十一竟） 佛陀在舍衛國的時候。當時憍薩羅國（Kosala）的諸位...
【English Translation】 English version: He who eats does not commit an offense. Furthermore, if a Bhikṣu (monk) has no request for clothing and food, and someone has clothing and food but does not come to make a request, accepting the invitation is a Dukkata (minor offense), and eating is a Pacittiya (more serious offense). If a Bhikṣu has clothing and food but no request for clothing and food, and someone has clothing and food but does not come to make a request, accepting the invitation is a Dukkata, and eating is a Pacittiya. Furthermore, if a Bhikṣu has clothing and food but no request for clothing and food, and someone has clothing and food and comes to make a request, accepting the invitation is a Dukkata, but eating is not an offense. Furthermore, if a Bhikṣu has clothing and food but no request for clothing and food, and no one has clothing and food to come and make a request, accepting the invitation is a Dukkata, and eating is a Pacittiya. Not an offense: If one receives many requests for clothing and food, and all those who have clothing and food come, it is not an offense. The Buddha was in Śrāvastī (a major city in ancient India). At that time, there were many festivals and much food in the city of Śrāvastī. Many Gṛhapatis (householders) prepared various kinds of food and brought them to the park, then entered Jetavana (a famous monastery) and struck the Ghaṇṭā (a bell or gong used to announce time or gather people). The Bhikṣus (monks) asked: 'Householders! For what reason are you striking the Ghaṇṭā?' The householders said: 'We are inviting this many Bhikṣus from among the assembly to eat.' The Bhikṣus said: 'The Buddha has not allowed us to eat frequently in the gatherings of Śvetāmbaras (lay followers) during festivals.' The householders said: 'It is our custom as laypeople that if there are weddings or festivals, we must feast our relatives and acquaintances. We respect you Bhikṣus, and there are no gods superior to the Śrāmaṇa Śākyaputras (disciples of Śākyamuni Buddha). You must accept our feast.' The Bhikṣus did not know what to do. They reported this matter to the Buddha. The Buddha gathered the Bhikṣu Saṃgha (monastic community) because of this matter, and with various reasons praised the precepts, praised upholding the precepts. After praising the precepts and upholding the precepts, he told the Bhikṣus: 'From now on, I allow you Bhikṣus to eat frequently during festivals.' They share with others and accept the food within. What is meant by sharing with others? It refers to making food because of mutual eating, food for fasting days, food for the first day of the month, food for the fifteenth day of the month, food for the Saṃgha, food for separate rooms, invitations from the Saṃgha, and individual invitations, all of which should be shared with others. If the Pañca parisā (five assemblies: Bhikṣuṇī, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerī, Upāsaka, Upāsikā) request food, it should not be shared with others (相者 refers to divination of auspicious and inauspicious omens. 故作者 refers to offerings made by virtuous Bhikṣus. 五眾 refers to Bhikṣuṇī, Śikṣamāṇā, Śrāmaṇera, Śrāmaṇerī). (End of the thirty-first) The Buddha was in Śrāvastī. At that time, the various...
居士作福德舍，若有沙門、婆羅門來是中宿者，諸居士往迎問訊禮拜、湯水洗腳、蘇油涂足、給好床榻臥具、氈褥被枕，明日與香美前食后食怛缽那，恭敬供養。爾時六群比丘從憍薩羅國遊行，向舍衛城到福德舍。諸居士即時出迎問訊禮拜、湯水洗腳、蘇油涂足、給好床榻臥具、氈褥被枕，明日與香美前食后食怛缽那恭敬供養。爾時六群比丘共相謂言：「今時惡世飲食難得，當小住此受樂。」作是念已即住不去。是中更有沙門、婆羅門來欲宿者，不相容受。是後來沙門、婆羅門語主人言：「我等得此宿不？」主人言：「好。」便入至六群比丘所欲宿，六群比丘言：「不得。何以故？我已先住。」六群比丘素健多力，客來不能共語。諸居士瞋訶責言：「諸沙門釋子自言：『善好有德。』云何強住福德舍？如王如大臣。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，福德舍過一食？」佛種種因緣訶已語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘福德舍過一食，波逸提。」
福德舍法者，是中應一夜宿應一食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
【現代漢語翻譯】 現代漢語譯本：居士建造了提供福德的房舍，如果有沙門（佛教出家修行者）、婆羅門（古印度教的祭司）前來借宿，這些居士就前去迎接問候，禮拜，提供湯水洗腳，用酥油塗抹雙腳，提供好的床榻臥具、氈褥被枕，第二天給予香美的早餐和午餐以及飲料（怛缽那），恭敬地供養他們。當時，六群比丘從憍薩羅國（古印度十六雄國之一）前往舍衛城（古印度城市），到達了福德舍。這些居士立即出來迎接問候，禮拜，提供湯水洗腳，用酥油塗抹雙腳，提供好的床榻臥具、氈褥被枕，第二天給予香美的早餐和午餐以及飲料（怛缽那），恭敬地供養他們。當時，六群比丘互相說道：『現在是惡世，飲食難以獲得，我們應當在這裡小住，享受安樂。』有了這個想法后，他們就住下不走了。這時，有其他的沙門、婆羅門前來想要借宿，（六群比丘）不容許他們入住。後來來的沙門、婆羅門問主人說：『我們可以在這裡借宿嗎？』主人說：『可以。』（他們）便進入到六群比丘所在的地方想要借宿，六群比丘說：『不可以。為什麼呢？因為我們已經先住下了。』六群比丘平時就強健有力，客人來了無法與他們爭辯。居士們生氣地責備說：『這些沙門釋子（佛教出家人）自己說：『善良美好有德行。』怎麼能強行住在福德舍呢？像國王或者大臣一樣。』這裡面有比丘少欲知足，奉行頭陀行（苦行），聽到這件事後心中不悅，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知此事卻還是問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了。世尊！』佛陀用各種因緣責備他們：『怎麼能稱為比丘，在福德舍里停留超過一頓飯的時間？』佛陀用各種因緣責備之後，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘在福德舍里停留超過一頓飯的時間，犯波逸提（一種罪名）。』 福德舍的規矩是，這裡應該只允許住一夜，只允許吃一頓飯。 波逸提的意思是，煮燒覆障，如果不懺悔，能夠障礙修行。
【English Translation】 English version: Lay followers built alms-giving houses (福德舍, fú dé shè, houses for accumulating merit), if there are Śramaṇas (沙門, shā mén, Buddhist monks) or Brahmins (婆羅門, pó luó mén, priests in ancient India) who come to stay in these houses, the lay followers would go out to greet them, inquire after their well-being, pay respects, provide water for washing their feet, apply ghee (蘇油, sū yóu) to their feet, provide good beds, bedding, felt mats, and pillows. The next day, they would offer fragrant and delicious breakfast and lunch, as well as beverages (怛缽那, dá bō nà), and respectfully provide for them. At that time, the group of six monks (六群比丘, liù qún bǐ qiū) traveled from the Kingdom of Kosala (憍薩羅國, jiāo sà luó guó) towards Śrāvastī (舍衛城, shě wèi chéng) and arrived at the alms-giving house. The lay followers immediately came out to greet them, inquire after their well-being, pay respects, provide water for washing their feet, apply ghee to their feet, provide good beds, bedding, felt mats, and pillows. The next day, they offered fragrant and delicious breakfast and lunch, as well as beverages (怛缽那), and respectfully provided for them. At that time, the group of six monks said to each other: 'Now is an evil age, and food is difficult to obtain. We should stay here for a while and enjoy ourselves.' Having this thought, they stayed and did not leave. Then, other Śramaṇas and Brahmins came wanting to stay, but (the group of six monks) did not allow them to stay. The Śramaṇas and Brahmins who came later asked the owner: 'Can we stay here?' The owner said: 'Yes.' (They) then entered the place where the group of six monks were staying, wanting to stay, but the group of six monks said: 'No. Why? Because we have already stayed here first.' The group of six monks were usually strong and powerful, and the guests could not argue with them. The lay followers angrily rebuked them, saying: 'These Śramaṇa-disciples of the Śākya (沙門釋子, shā mén shì zǐ, Buddhist monks) say of themselves: 'We are good, virtuous, and have merit.' How can they forcibly stay in the alms-giving house? Like kings or ministers.' Among them, there was a monk who was content with little, practiced asceticism (頭陀行, tóu tuó xíng), and upon hearing this matter, he was displeased and told the Buddha about it in detail. The Buddha, because of this matter, gathered the assembly of monks, and knowing the matter, still asked the group of six monks: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them with various reasons: 'How can you be called monks, staying in the alms-giving house for more than one meal?' After rebuking them with various reasons, the Buddha told the monks: 'For these ten benefits, I establish precepts for the monks. From now on, this precept should be stated as follows: If a monk stays in the alms-giving house for more than one meal, he commits a Pāyantika (波逸提, bō yì tí, a type of offense).' The rule of the alms-giving house is that it should only allow one night's stay and only allow one meal. Pāyantika means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path to enlightenment.
是中犯者，若比丘福德舍過一食，波逸提。若過一夜宿不食者，突吉羅。若余處宿是中食者，波逸提。若一夜宿一食，不犯(福德舍應言一宿處)。
佛在舍衛國。爾時長老舍利弗，從憍薩羅國遊行，向舍衛國到福德舍。時風病發，作是念：「我若住中過一宿不食，得突吉羅，我寧當去。」去已道中病更增劇，漸漸遊行到舍衛國詣佛所，頭面禮足一面坐。諸佛常法，有客比丘來，以如是語問諸比丘：「忍不？足不？安樂住不？乞食不難、道路不疲耶？」佛以是語問舍利弗：「忍不？足不？安樂住不？乞食不難、道路不疲耶？」舍利弗言：「世尊！乞食易得，但不可忍道路疲極。」以是事向佛廣說。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘不病，福德舍過一食，波逸提。」
病者，乃至從一聚落至一聚落，身傷破乃至竹葉所傷，皆名為病。
是中犯者，若比丘無病，住福德舍過一食，波逸提。若過一宿不食者，突吉羅。若余處宿是中食，波逸提。
不犯者，一夜宿一食、若病、若福德舍是親里作、若先請、若住福德舍待伴欲入險道、若多有福德舍、若知福德舍人留住，皆不犯。(三十二竟)
十誦律卷第十二 大正藏第
【現代漢語翻譯】 現代漢語譯本 如果有人違犯這條戒律，比丘在福德舍（為僧團提供的臨時住所）過量食用一份食物，犯波逸提（一種輕罪）。如果過夜住宿而不食用食物，犯突吉羅（一種微罪）。如果在其他地方住宿，卻在福德舍食用食物，犯波逸提。如果過夜住宿並食用一份食物，則不犯戒（福德舍應理解為可以過夜的場所）。
佛陀在舍衛國。當時，長老舍利弗（智慧第一的佛陀弟子）從憍薩羅國（古印度十六雄國之一）前往舍衛國，到達福德舍。這時，他的風病發作，心想：『我如果在這裡過夜住宿而不食用食物，會犯突吉羅，我寧願離開。』離開后，在路上病情更加嚴重，漸漸地到達舍衛國，拜見佛陀，頂禮佛足后在一旁坐下。諸佛通常的做法是，有外來的比丘到來，會這樣詢問比丘們：『是否能夠忍受？是否滿足？是否安樂居住？乞食是否容易？道路是否疲憊？』佛陀也這樣問舍利弗：『是否能夠忍受？是否滿足？是否安樂居住？乞食是否容易？道路是否疲憊？』舍利弗回答說：『世尊！乞食容易得到，但難以忍受道路的疲憊。』他將這件事詳細地告訴了佛陀。佛陀因此事召集比丘僧團，以種種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，告訴比丘們：『從今以後，這條戒律應該這樣說：如果比丘沒有生病，在福德舍過量食用一份食物，犯波逸提。』
生病的情況包括：從一個村落到另一個村落，身體受傷破損，甚至被竹葉劃傷，都稱為生病。
如果有人違犯這條戒律，比丘沒有生病，住在福德舍過量食用一份食物，犯波逸提。如果過夜住宿而不食用食物，犯突吉羅。如果在其他地方住宿，卻在福德舍食用食物，犯波逸提。
不犯戒的情況包括：過夜住宿並食用一份食物、如果生病、如果福德舍是親屬所建、如果事先受到邀請、如果住在福德舍等待同伴一起進入危險的道路、如果有很多福德舍可供選擇、如果知道福德舍的主人會挽留，都不犯戒。（第三十二條戒律結束）
《十誦律》卷第十二 《大正藏》第
【English Translation】 English version If someone violates this precept, a Bhikkhu who overeats one meal at a Punya-kshetra (a temporary residence provided for the Sangha) commits a Pacittiya (a minor offense). If he stays overnight without eating, he commits a Dukkata (a minor offense). If he stays overnight elsewhere but eats at the Punya-kshetra, he commits a Pacittiya. If he stays overnight and eats one meal, he does not violate the precept (Punya-kshetra should be understood as a place where one can stay overnight).
The Buddha was in Sravasti. At that time, the elder Sariputra (the Buddha's disciple foremost in wisdom) was traveling from Kosala (one of the sixteen ancient Indian kingdoms) to Sravasti and arrived at a Punya-kshetra. At this time, his wind disease flared up, and he thought: 'If I stay here overnight without eating, I will commit a Dukkata, I would rather leave.' After leaving, his condition worsened on the road, and he gradually arrived at Sravasti, visited the Buddha, prostrated at his feet, and sat aside. It is the usual practice of the Buddhas that when a visiting Bhikkhu arrives, they will ask the Bhikkhus: 'Are you able to endure? Are you content? Are you living in peace? Is it easy to beg for food? Are you not tired from the road?' The Buddha also asked Sariputra: 'Are you able to endure? Are you content? Are you living in peace? Is it easy to beg for food? Are you not tired from the road?' Sariputra replied: 'Venerable One! It is easy to obtain food, but it is difficult to endure the fatigue of the road.' He told the Buddha about this matter in detail. The Buddha gathered the Bhikkhu Sangha because of this matter, praised the precepts with various reasons, praised the merits of upholding the precepts, and after praising the precepts and the merits of upholding the precepts, told the Bhikkhus: 'From now on, this precept should be stated as follows: If a Bhikkhu is not sick and overeats one meal at a Punya-kshetra, he commits a Pacittiya.'
Being sick includes: traveling from one village to another, having the body injured or broken, or even being scratched by bamboo leaves, all are called being sick.
If someone violates this precept, a Bhikkhu who is not sick and stays at a Punya-kshetra and overeats one meal commits a Pacittiya. If he stays overnight without eating, he commits a Dukkata. If he stays overnight elsewhere but eats at the Punya-kshetra, he commits a Pacittiya.
The following situations do not constitute a violation: staying overnight and eating one meal, if sick, if the Punya-kshetra is built by relatives, if invited in advance, if staying at the Punya-kshetra waiting for companions to enter a dangerous road together, if there are many Punya-kshetras to choose from, if knowing that the owner of the Punya-kshetra will ask to stay, all do not constitute a violation. (The end of the thirty-second precept)
Sarvastivada Vinaya Pitaka, Scroll 12 Taisho Tripitaka No.
23 冊 No. 1435 十誦律
十誦律卷第十三(第二誦之七)
後秦北印度三藏弗若多羅譯九十波逸提之五
佛在舍衛國。爾時有一婆羅門，有女睞眼，即名睞眼。夫家遣使來迎，時女父母婆羅門言：「小待！作煎餅竟送。」時世饑儉，是婆羅門勤苦求煎餅具作餅。跋難陀釋子常出入其家，語其大眾言：「隨我所入舍，汝等皆隨我入。若我得食，汝等亦次第得。」時跋難陀釋子，中前著衣持缽入婆羅門舍，與坐處共相問訊樂不樂。坐已是婆羅門一心恭敬問訊跋難陀。跋難陀是大法師，有樂說辯才，為說種種妙法。主人得法味故作是言：「大德！無有羹飯，能啖是餅不？」答言：「汝等尚啖，我何以不能！」即與餅持出。第二、第三比丘亦如是，時餅器皆空。夫家復更遣使喚睞眼女，婆羅門還遣使答言：「小待！作餅竟送。」更求煎餅具。時跋難陀復共徒眾來，為說種種法已，復持餅去。夫家第三複遣使來喚睞眼女，是婆羅門復答言：「小待！作煎餅竟送。」時夫疑瞋言：「是或不復來。」彼更娶婦，遣使語言：「我已娶婦，汝莫復來。」婆羅門聞是語，愁憂瞋言：「沙門釋子乃爾不知厭足，施者不知量，受者應知量。我女婿先相愛念，以是因緣今便棄去。」是人瞋恨不能自忍，到祇
【現代漢語翻譯】 現代漢語譯本 《十誦律》第十三卷（第二誦之七）
後秦北印度三藏 弗若多羅（Punyatara）（譯者名）譯 九十波逸提之五
佛陀在舍衛國（Śrāvastī）（古印度城市名）。當時，有一位婆羅門（Brahmin）（古印度僧侶階層）的女兒名叫睞眼（Lāyaka）（人名，意為斜視），因為她有斜視眼。她的夫家派人來迎娶她。睞眼的父母，也就是那位婆羅門說：『請稍等片刻！等我們做好煎餅就送她過去。』當時正值饑荒之年，那位婆羅門辛勤地準備製作煎餅的材料。跋難陀（Bhadanta）（比丘的尊稱）比丘經常出入他家，並對他的僧團說：『我進入哪家，你們就都跟著我進入。如果我得到食物，你們也能依次得到。』當時，跋難陀比丘在上午穿好衣服，拿著缽進入婆羅門家，與他們互相問候，詢問是否安樂。坐下後，婆羅門一心恭敬地問候跋難陀。跋難陀是一位大法師，具有善於演說的辯才，為他們宣說了種種妙法。主人因為聽聞佛法而心生歡喜，就說：『大德！沒有羹飯，您能吃這些煎餅嗎？』跋難陀回答說：『你們尚且能吃，我為什麼不能吃呢！』於是就拿了煎餅出來。第二位、第三位比丘也像這樣，很快煎餅就空了。夫家再次派人來催促睞眼女，婆羅門還是派人回覆說：『請稍等片刻！等我們做好煎餅就送她過去。』於是又去準備製作煎餅的材料。這時，跋難陀又帶著他的徒眾來了，為他們宣說了種種佛法后，又拿走了煎餅。夫家第三次派人來催促睞眼女，那位婆羅門又回答說：『請稍等片刻！等我們做好煎餅就送她過去。』這時，丈夫懷疑並生氣地說：『他們或許不會再來了。』於是他就另娶了妻子，並派人告知：『我已經娶了妻子，你們不用再來了。』婆羅門聽到這些話，憂愁生氣地說：『沙門（Śrāmaṇa）（出家人的通稱）釋子（釋迦牟尼的弟子）竟然如此不知滿足，佈施的人不知道量，接受的人應該知道量。我的女婿先前還如此相愛，因為這個緣故現在就拋棄了她。』這個人嗔恨不已，無法忍受，就去了祇（祇[qí]）
【English Translation】 English version Vinaya in Ten Recitations, Scroll 13 (Seventh of the Second Recitation)
Translated by Tripiṭaka Punyatara (弗若多羅) from North India during the Later Qin Dynasty Fifth of the Ninety Pācittiyas
The Buddha was in Śrāvastī (舍衛國). At that time, there was a Brahmin (婆羅門) who had a daughter named Lāyaka (睞眼), meaning 'squint-eyed,' because she had a squint. Her husband's family sent a messenger to fetch her. The Brahmin, Lāyaka's father, said, 'Please wait a moment! We will send her after we finish making pancakes.' At that time, there was a famine, and the Brahmin worked hard to prepare the ingredients for making pancakes. Bhadanta (跋難陀) Bhikkhu (比丘) often went in and out of his house and said to his Sangha (僧團), 'Wherever I enter, you should all follow me. If I get food, you will also get it in turn.' At that time, Bhadanta Bhikkhu, in the forenoon, put on his robes, carried his bowl, and entered the Brahmin's house. He exchanged greetings with them and asked if they were well. After sitting down, the Brahmin respectfully greeted Bhadanta. Bhadanta was a great Dharma teacher, with eloquent speech, and he expounded various wonderful Dharmas (佛法) for them. The host, delighted by the Dharma, said, 'Venerable Sir! There is no soup or rice, can you eat these pancakes?' Bhadanta replied, 'If you can eat them, why can't I!' So he took the pancakes and left. The second and third Bhikkhus did the same, and soon the pancake container was empty. The husband's family sent a messenger again to urge for Lāyaka, and the Brahmin sent a messenger back saying, 'Please wait a moment! We will send her after we finish making pancakes.' So he prepared the ingredients for making pancakes again. At this time, Bhadanta came again with his followers, expounded various Dharmas for them, and then took the pancakes away. The husband's family sent a messenger for the third time to urge for Lāyaka, and the Brahmin replied again, 'Please wait a moment! We will send her after we finish making pancakes.' At this time, the husband suspected and angrily said, 'Perhaps they will not come again.' So he married another wife and sent a message saying, 'I have already married a wife, you don't need to come anymore.' The Brahmin, hearing these words, was worried and angry, saying, 'The Śrāmaṇa (沙門) disciples of Shakyamuni (釋迦牟尼) are so insatiable, the giver does not know the measure, and the receiver should know the measure. My son-in-law was so loving before, but because of this, he has now abandoned her.' This person was filled with anger and could not bear it, so he went to the Jeta (祇)
桓向佛所欲說跋難陀事。爾時佛與百千萬眾圍繞說法，漸漸近佛。佛以慈心力故，彼瞋即除。到佛所作是言：「世尊！無有是法，女人所貴重物，我女已失。」佛為種種因緣說法示教利喜，示教利喜已默然。婆羅門聞佛種種因緣說法示教利喜已，頭面禮佛足右繞而去。去不久，佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責：「云何名比丘，不知時、不知量、不知法。若施者不知量，受者應知量。」佛但訶責而未結戒。
時佛故在舍衛國，爾時舍衛城中有估客眾，用沸星吉日欲出行他國。有一估客，是跋難陀釋子相識，跋難陀常出入其舍。時跋難陀，中前著衣持缽到其舍，與坐處共相問訊樂不樂。坐已估客一心恭敬問訊跋難陀，跋難陀是大法師，有樂說辯才，為說妙法。是人得法味故言：「大德！無有羹飯，但有道中行糧麨，能啖不？」答言：「汝等尚能啖，我何以不能！」即與麨持出，第二、第三比丘亦如是，估客麨器皆空。是估客往語估客主言：「我所有行糧，沙門釋子悉持去盡。小待！我更作糧食。」估客主言：「諸估客欲沸星吉日去，云何得住？汝但辦糧，徐徐後來。」諸估客在前去者，眾多故賊不敢發；是一估客辦糧已，與少伴共入險道，賊發奪物
【現代漢語翻譯】 現代漢語譯本：桓想在佛陀那裡說關於跋難陀（Bhaddanta，尊者）的事情。當時，佛陀被成百上千萬的大眾圍繞著說法，桓漸漸靠近佛陀。佛陀以慈悲的力量，使他的嗔恨之心立即消除。到達佛陀那裡后，他說：『世尊！沒有這樣的事，我女兒所珍貴的東西，已經丟失了。』佛陀為他用種種因緣說法，開示、教導、令他歡喜，開示教導令他歡喜后便默然不語。婆羅門聽聞佛陀用種種因緣說法，開示、教導、令他歡喜后，頭面頂禮佛足，右繞佛陀后離去。他離開后不久，佛陀因為這件事召集比丘僧眾，明知此事卻故意問跋難陀：『你真的做了這件事嗎？』跋難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵責他：『怎麼能叫比丘呢，不知時宜、不知節量、不知佛法。如果佈施的人不知道節量，接受佈施的人應該知道節量。』佛陀只是呵責了他，但還沒有制定戒律。
當時佛陀還在舍衛國（Sāvatthi）。當時舍衛城中有一群商人，打算在沸星吉日這天前往其他國家。其中有一個商人，是跋難陀釋子（Sākyaputta Bhaddanta，釋迦之子跋難陀）的相識，跋難陀經常出入他家。當時，跋難陀在中午之前穿好衣服，拿著缽來到他家，與他互相問候，詢問是否安樂。坐下後，商人一心恭敬地問候跋難陀，因為跋難陀是大法師，有善於演說的辯才，所以請他宣說妙法。這人因為得到佛法的滋味，就說：『大德！沒有羹飯，只有在路上吃的乾糧炒麵，您能吃嗎？』跋難陀回答說：『你們尚且能吃，我為什麼不能吃！』於是商人就拿出炒麵給他，第二個、第三個比丘也像這樣，商人的炒麵都空了。這個商人去告訴商隊首領說：『我所有的乾糧，都被沙門釋子拿光了。請稍等一下！我再去準備糧食。』商隊首領說：『其他商人都想在沸星吉日出發，怎麼能停留呢？你先準備好糧食，慢慢地在後面趕上來吧。』那些在前面出發的商隊，因為人多，所以盜賊不敢行動；這個商人準備好糧食后，與少數同伴一起進入危險的道路，結果被盜賊搶劫了財物。
【English Translation】 English version: Then Hval wanted to tell the Buddha about Bhaddanta (Bhaddanta, Venerable One). At that time, the Buddha was surrounded by hundreds of thousands of people, expounding the Dharma, and Hval gradually approached the Buddha. The Buddha, with the power of compassion, immediately dispelled his anger. Arriving at the Buddha's place, he said: 'World Honored One! There is no such thing, the precious thing of my daughter has been lost.' The Buddha, for him, spoke the Dharma with various causes and conditions, instructing, teaching, and gladdening him, and after instructing, teaching, and gladdening him, he remained silent. The Brahmin, having heard the Buddha expounding the Dharma with various causes and conditions, instructing, teaching, and gladdening him, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and departed. Not long after he left, the Buddha, because of this matter, gathered the assembly of monks, knowing the matter but deliberately asking Bhaddanta: 'Did you really do this?' Bhaddanta replied: 'Indeed, I did, World Honored One!' The Buddha rebuked him with various causes and conditions: 'How can you be called a monk, not knowing the time, not knowing the measure, not knowing the Dharma. If the giver does not know the measure, the receiver should know the measure.' The Buddha only rebuked him, but had not yet established a precept.
At that time, the Buddha was still in Sāvatthi (Sāvatthi). At that time, there was a group of merchants in the city of Sāvatthi, intending to travel to other countries on the auspicious day of Phussa. One of the merchants was acquainted with Sākyaputta Bhaddanta (Sākyaputta Bhaddanta, son of Sakya Bhaddanta), and Bhaddanta often entered and left his house. At that time, Bhaddanta, before noon, put on his robes and carried his bowl to his house, and greeted him, asking if he was well. After sitting down, the merchant respectfully greeted Bhaddanta, because Bhaddanta was a great Dharma teacher, with eloquence in speaking, so he asked him to expound the wonderful Dharma. This person, because he tasted the Dharma, said: 'Venerable One! There is no soup or rice, only travel rations of roasted flour, can you eat it?' Bhaddanta replied: 'If you can eat it, why can't I eat it!' So the merchant took out the roasted flour for him, and the second and third monks were also like this, and the merchant's roasted flour was all empty. This merchant went to tell the caravan leader: 'All my travel rations have been taken away by the Sākyaputta monks. Please wait a moment! I will prepare more food.' The caravan leader said: 'The other merchants want to leave on the auspicious day of Phussa, how can we stay? You prepare the food first, and slowly catch up later.' Those caravans that left in front, because there were many people, the thieves did not dare to act; this merchant prepared the food, and together with a few companions entered the dangerous road, and as a result, the property was robbed by thieves.
殺是估客，如是惡聲流佈諸國，作是言：「釋種比丘食他行糧，是估客險道為賊所殺。」一人語二人、二人語三人，如是展轉相語，諸沙門釋子比丘，惡名流佈滿舍衛城。是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，不知時、不知量、不知法。若施者不知量，受者應知量。云何令是估客險道中為賊所殺？」種種因緣訶責已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘往白衣家，自恣請多與餅麨。諸比丘須者，應二、三缽取。過是取者，波逸提。二、三缽取已出外，語余比丘共分，是事應爾。」
家者，白衣家。
請多與者，數數與。
餅者，小麥面作、大麥面作、粳米麵作、大重華餅、小重華餅，如是比諸清凈餅。
麨者，稻麨、麥麨。
缽者，有三種：上、中、下。上缽者，受三缽他飯、一缽他羹、余可食物半羹。下缽者，受一缽他飯、半缽他羹、余可食物半羹。若上下中間，是名中缽。
出外語余比丘共分者，謂眼所見。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以上缽取者，應取一缽
【現代漢語翻譯】 現代漢語譯本： 殺害了商人，這樣的惡名傳遍各國，人們說：『釋迦族的比丘吃著別人的供養，那個商人在危險的路上被賊殺害了。』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，所有沙門釋子比丘的惡名傳遍了舍衛城（Śrāvastī）。其中有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知故問跋難陀（Bhadanta）：『你真的做了這件事嗎？』跋難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他：『怎麼能稱為比丘，不知時、不知量、不知法。如果佈施的人不知道量，接受的人應該知道量。怎麼能讓那個商人在危險的路上被賊殺害呢？』用種種因緣呵斥之後，告訴眾比丘：『爲了十種利益，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘去白衣（在家信徒）家，隨意請求多給餅和炒麵。需要的比丘，應該用兩三個缽來取。超過這個數量拿取，犯波逸提（Pāyantika）。用兩三個缽取完后出來，告訴其他比丘一起分，這件事應該這樣做。』 家，指的是白衣家。 請多給，指的是多次給予。 餅，指的是用小麥面、大麥面、粳米麵製作的，大重華餅、小重華餅，像這樣的各種清凈餅。 麨，指的是稻米炒麵、麥子炒麵。 缽，有三種：上缽、中缽、下缽。上缽，可以裝三缽他（prastha）的飯、一缽他的羹、剩餘的可食物半羹。下缽，可以裝一缽他的飯、半缽他的羹、剩餘的可食物半羹。如果介於上下之間，就叫做中缽。 出來告訴其他比丘一起分，指的是眼睛所能看到的範圍。 波逸提，意思是煮燒覆障，如果不懺悔，能夠障礙修行。 這裡所說的犯戒，如果比丘用上缽來取，應該只取一缽。
【English Translation】 English version: The killing of the merchant caused such a bad reputation to spread throughout the countries, with people saying: 'The Śākya (釋種) monks eat the offerings of others, and that merchant was killed by thieves on a dangerous road.' One person told two people, two people told three people, and so on, spreading the bad name of all the Śramaṇa (沙門) Śākya monks throughout Śrāvastī (舍衛城). Among them were monks who were content with little, practicing dhūta (頭陀) practices, who were unhappy upon hearing this and reported it in detail to the Buddha. The Buddha gathered the Saṃgha (僧) of monks because of this matter, and knowingly asked Bhadanta (跋難陀): 'Did you really do this?' Bhadanta replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked him with various reasons: 'How can you be called a monk, not knowing the time, not knowing the measure, not knowing the Dharma (法). If the giver does not know the measure, the receiver should know the measure. How could you allow that merchant to be killed by thieves on a dangerous road?' After rebuking him with various reasons, he told the monks: 'For ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk goes to the house of a layperson (白衣), freely requesting more cakes and roasted flour. Monks who need it should take it with two or three bowls. Taking more than this amount is a Pāyantika (波逸提) offense. After taking it with two or three bowls, come out and tell the other monks to share it together; this is how it should be done.' 'House' refers to the house of a layperson. 'Requesting more' refers to giving repeatedly. 'Cake' refers to those made from wheat flour, barley flour, or japonica rice flour, large Chonghua cakes, small Chonghua cakes, and various pure cakes like these. 'Roasted flour' refers to roasted rice flour and roasted wheat flour. 'Bowl' has three types: upper bowl, middle bowl, and lower bowl. The upper bowl can hold three prastha (缽他) of rice, one prastha of soup, and half a soup of remaining edible food. The lower bowl can hold one prastha of rice, half a prastha of soup, and half a soup of remaining edible food. If it is between the upper and lower, it is called the middle bowl. 'Come out and tell the other monks to share it together' refers to the range that can be seen by the eyes. 'Pāyantika' means boiling and covering obstruction; if one does not repent, it can obstruct the path. Regarding the offense here, if a monk takes it with an upper bowl, he should only take one bowl.
，不應取二缽。取二缽，波逸提。若以中缽取者，極多取二缽，不應取三。若取三者，波逸提。若以下缽取者，極多取三缽，不應取四。若取四者，波逸提。出外見比丘共分者善，不共分者，突吉羅。(三十三竟)
佛在舍衛國。爾時長老迦留陀夷，于夜闇時有小雨墮雷聲電光中，入白衣舍乞食。時是家中有一洗器女人出，于電光中遙見迦留陀夷身黑，見已驚怖身毛皆豎，即大喚言：「鬼來！鬼來！」以怖畏故即便墮胎。迦留陀夷言：「姊妹！我是比丘，非鬼也。乞食故來。」時女人瞋，以惡語、粗語、不凈語、苦語，語比丘言：「使汝父死、母死、種姓皆死，使是沙門腹破，禿沙門、斷種人著黑弊衣，何不以利牛舌刀自破汝腹，乃於是夜闇黑雷電中乞食。汝沙門乃作爾許惡，我兒墮死令我身壞。」迦留陀夷於是家起如是過罪故，即便出去。以是事向諸比丘說，諸比丘以是事向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，非時入白衣家乞食？」佛言：「若比丘非時入白衣家，何但得如是過罪，當復更得過於是罪。從今諸比丘應一食。」爾時諸比丘以一食故，羸瘦無色無力。佛見諸比丘羸瘦無色無力，知而故問阿難：「諸比丘何
【現代漢語翻譯】 現代漢語譯本：不應該拿兩個缽。如果拿兩個缽，犯波逸提（一種戒律）。如果用中等大小的缽拿食物，最多拿兩缽，不應該拿三缽。如果拿三缽，犯波逸提。如果用最小的缽拿食物，最多拿三缽，不應該拿四缽。如果拿四缽，犯波逸提。出去后，如果看到其他比丘一起分食物就好，如果不一起分，就犯突吉羅（一種輕罪）。（第三十三條戒律完）
佛陀在舍衛國的時候。當時，長老迦留陀夷（一個比丘的名字），在一個黑暗的夜晚，下著小雨，伴隨著雷聲和閃電，進入一位在家居士的家中乞食。當時，這家中有一個正在洗東西的女人出來，在閃電的光亮中遠遠地看見迦留陀夷身體黝黑，看到后驚恐萬分，渾身汗毛都豎了起來，於是大聲喊叫道：『鬼來了！鬼來了！』因為極度恐懼，就導致了墮胎。迦留陀夷說：『姊妹！我是比丘，不是鬼。因為乞食才來的。』這時，那個女人非常生氣，用惡毒的語言、粗俗的語言、不乾淨的語言、痛苦的語言，對比丘說：『讓你父親死、母親死、整個家族都死光，讓這個沙門（出家人）破腹而死，你這個禿頭的沙門、斷子絕孫的人，穿著黑色的破衣服，為什麼不拿鋒利的牛舌刀自己剖開你的肚子，竟然在這種黑暗的夜晚、雷雨交加的時候來乞食。你這個沙門竟然做了這麼多惡事，讓我的孩子墮胎而死，讓我的身體受到傷害。』迦留陀夷因為在這家犯下這樣的過錯，就離開了。他把這件事告訴了其他的比丘，其他的比丘又把這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷：『你真的做了這件事嗎？』迦留陀夷回答說：『確實做了，世尊！』佛陀用各種各樣的理由責備他：『怎麼能稱為比丘，在不合適的時間進入在家居士的家中乞食？』佛陀說：『如果比丘在不合適的時間進入在家居士的家中，不僅僅會犯下這樣的過錯，還會犯下比這更嚴重的罪過。從今以後，所有的比丘都應該實行一食制（一天只吃一頓飯）。』當時，比丘們因為實行一食制，變得非常瘦弱，面色蒼白，沒有力氣。佛陀看到比丘們瘦弱，面色蒼白，沒有力氣，明知故問阿難（佛陀的弟子）：『諸位比丘為什麼
【English Translation】 English version: One should not take two bowls. If one takes two bowls, it is a pācittiya (an offense requiring confession). If one takes with a medium bowl, one should take at most two bowls; one should not take three. If one takes three, it is a pācittiya. If one takes with a small bowl, one should take at most three bowls; one should not take four. If one takes four, it is a pācittiya. It is good if one goes out and sees the bhikkhus (monks) sharing together; if they do not share together, it is a dukkata (an offense of wrong-doing). (The thirty-third rule ends)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the elder Kāludāyi (name of a monk), during a dark night with light rain, thunder, and lightning, entered a householder's home to beg for food. At that time, a woman in the house who was washing utensils came out and, in the lightning, saw Kāludāyi's dark body from afar. Having seen him, she was terrified, and her hair stood on end. She then shouted loudly, 'A ghost is coming! A ghost is coming!' Because of her fear, she immediately had a miscarriage. Kāludāyi said, 'Sister! I am a bhikkhu, not a ghost. I came because I was begging for food.' At that time, the woman was angry and spoke to the bhikkhu with malicious words, coarse words, impure words, and bitter words, saying, 'May your father die, your mother die, and your entire lineage die. May this śrāmaṇa (ascetic) have his belly burst open. You bald śrāmaṇa, you who cuts off lineage, wearing black tattered robes, why don't you use a sharp cow-tongue knife to cut open your own belly, instead of begging for food in this dark night with thunder and lightning? You śrāmaṇa have done so much evil, causing my child to die from miscarriage and harming my body.' Because Kāludāyi committed such a transgression in this house, he then left. He told the other bhikkhus about this matter, and the bhikkhus told the Buddha about this matter in detail. The Buddha gathered the bhikkhu sangha (monastic community) because of this matter, and knowingly asked Kāludāyi, 'Did you really do this?' He replied, 'I did, World-Honored One!' The Buddha rebuked him with various reasons, saying, 'How can you be called a bhikkhu and enter a householder's home to beg for food at an inappropriate time?' The Buddha said, 'If a bhikkhu enters a householder's home at an inappropriate time, he will not only commit such a transgression but will also commit a transgression even greater than this. From now on, all bhikkhus should practice one-meal-a-day (eating only one meal a day).' At that time, because the bhikkhus were practicing one-meal-a-day, they became very thin, pale, and weak. The Buddha saw that the bhikkhus were thin, pale, and weak, and knowingly asked Ānanda (the Buddha's disciple), 'Why are the bhikkhus
故羸瘦無色無力？」阿難答言：「世尊結戒，諸比丘應一食。一食故，諸比丘羸瘦無色無力。」佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽啖五種佉陀尼自恣食。五種者，謂根、莖、葉、磨、果。」爾時諸比丘入王舍城乞食，時有白衣，以蘆卜葉、胡荽葉、羅勒葉雜食與諸比丘。諸比丘不食故，不得飽滿，復更羸瘦無色無力。佛知故問阿難：「何以故諸比丘羸瘦無色無力？」阿難答言：「世尊聽諸比丘啖五種佉陀尼食自恣受。諸比丘入王舍城乞食，時有白衣以蘆卜葉、胡荽葉、羅勒葉雜食與諸比丘，諸比丘不食，不得飽滿故，羸瘦無色無力。」佛聞已語諸比丘：「從今聽食五種蒲阇尼食，謂飯、麨、糒、魚、肉，五種食自恣受。」是諸比丘入王舍城乞食，時諸白衣以蘆卜葉、胡荽葉、羅勒葉，雜食與諸比丘。諸比丘不食復不飽故，羸瘦無色無力。佛見諸比丘羸瘦無色無力，知而故問阿難：「何故諸比丘羸瘦無色無力？」阿難答言：「世尊！聽食五種食，諸比丘入城乞食時，得蘆卜葉、胡荽葉、羅勒葉雜食與諸比丘。諸比丘不食復不飽滿故，羸瘦無色無力。」佛言：「從今聽食五種似食自恣隨所雜，謂糜、粟、穬麥、莠子、迦師飯。」
佛在維耶離。爾時有一居士，到佛所
【現代漢語翻譯】 現代漢語譯本 『為何（比丘們）如此消瘦、面色不好、沒有力氣？』阿難（Ānanda）答道：『世尊（Śākyamuni）制定戒律，所有比丘應當一日一食。因為一日一食，所以比丘們消瘦、面色不好、沒有力氣。』佛陀因為這件事召集比丘僧團，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒完畢后，告訴比丘們：『從今以後允許食用五種佉陀尼（khādanī，可咀嚼的食物）隨意食用。這五種是：根、莖、葉、磨（粉狀物）、果。』 當時，比丘們進入王舍城（Rājagṛha）乞食，當時有在家信徒，用蘆卜葉、胡荽葉、羅勒葉混合的食物供養比丘們。比丘們因為不食用這些，所以不能飽腹，再次變得消瘦、面色不好、沒有力氣。佛陀明知此事，所以問阿難：『為何比丘們如此消瘦、面色不好、沒有力氣？』阿難回答說：『世尊允許比丘們食用五種佉陀尼食物隨意食用。比丘們進入王舍城乞食，當時有在家信徒用蘆卜葉、胡荽葉、羅勒葉混合的食物供養比丘們，比丘們不食用，因為不能飽腹，所以消瘦、面色不好、沒有力氣。』 佛陀聽后告訴比丘們：『從今以後允許食用五種蒲阇尼（bhojanī，正餐）食物，即飯、麨（炒麵粉）、糒（米粥）、魚、肉，這五種食物可以隨意食用。』這些比丘們進入王舍城乞食，當時在家信徒用蘆卜葉、胡荽葉、羅勒葉混合的食物供養比丘們。比丘們因為不食用，又不能飽腹，所以消瘦、面色不好、沒有力氣。佛陀看到比丘們消瘦、面色不好、沒有力氣，明知此事，所以問阿難：『為何比丘們如此消瘦、面色不好、沒有力氣？』 阿難回答說：『世尊！允許食用五種食物，比丘們入城乞食時，得到蘆卜葉、胡荽葉、羅勒葉混合的食物供養比丘們。比丘們因為不食用，又不能飽腹，所以消瘦、面色不好、沒有力氣。』佛陀說：『從今以後允許食用五種似食（類似食物的食物）隨意混合食用，即糜（粥）、粟（小米）、穬麥（一種粗麥）、莠子（雜草的種子）、迦師飯（一種粗糙的米飯）。』 佛陀在維耶離（Vaiśālī）。當時有一位居士，來到佛陀處所。
【English Translation】 English version 'Why are they so emaciated, pale, and weak?' Ānanda (Ānanda) replied, 'The World-Honored One (Śākyamuni) has established a precept that all monks should eat only one meal a day. Because of eating only one meal, the monks are emaciated, pale, and weak.' The Buddha, because of this matter, gathered the assembly of monks, praised the precepts and the upholding of the precepts with various reasons, and after praising the precepts and the upholding of the precepts, said to the monks, 'From now on, you are allowed to eat five kinds of khādanī (khādanī, chewable food) at your discretion. These five are: roots, stems, leaves, ground substances (flour), and fruits.' At that time, the monks entered Rājagṛha (Rājagṛha) to beg for food. At that time, there was a layperson who offered the monks food mixed with turnip leaves, coriander leaves, and basil leaves. Because the monks did not eat these, they could not be full, and again became emaciated, pale, and weak. The Buddha knew this, so he asked Ānanda, 'Why are the monks so emaciated, pale, and weak?' Ānanda replied, 'The World-Honored One has allowed the monks to eat five kinds of khādanī food at their discretion. The monks entered Rājagṛha to beg for food, and at that time, there was a layperson who offered the monks food mixed with turnip leaves, coriander leaves, and basil leaves. The monks did not eat it, and because they could not be full, they are emaciated, pale, and weak.' After hearing this, the Buddha told the monks, 'From now on, you are allowed to eat five kinds of bhojanī (bhojanī, staple food) foods, namely rice, parched flour, gruel, fish, and meat. You may eat these five kinds of food at your discretion.' These monks entered Rājagṛha to beg for food, and at that time, the laypeople offered the monks food mixed with turnip leaves, coriander leaves, and basil leaves. Because the monks did not eat it and could not be full, they were emaciated, pale, and weak. Seeing that the monks were emaciated, pale, and weak, and knowing this, the Buddha asked Ānanda, 'Why are the monks so emaciated, pale, and weak?' Ānanda replied, 'World-Honored One! You have allowed the monks to eat five kinds of food. When the monks entered the city to beg for food, they received food mixed with turnip leaves, coriander leaves, and basil leaves offered to the monks. Because the monks did not eat it and could not be full, they are emaciated, pale, and weak.' The Buddha said, 'From now on, you are allowed to eat five kinds of similar foods (foods that resemble food) mixed at your discretion, namely porridge, millet, emmer wheat, darnel seeds, and coarse rice.' The Buddha was in Vaiśālī (Vaiśālī). At that time, there was a householder who came to the Buddha's place.
頭面禮足一面坐。佛見居士一面坐已，與說種種法示教利喜，示教利喜已默然。是居士聞佛種種因緣示教利喜已，從坐起合掌言：「愿佛及僧，受我明日食。」佛默然受，居士知佛默然受已，即禮佛足右繞而去。還歸自舍，通夜辦種種多美飲食。晨起敷座處，遣使白佛：「食具已辦，佛自知時。」諸比丘僧往居士舍，佛自住房迎食分。居士知眾僧坐已，自手行水，自與種種多美飯食，自恣飽滿。爾時維耶離諸比丘多病，有看病比丘，先於僧中食竟，迎病比丘食分去。諸病比丘有食者、有不食者、有少食者，是看病比丘先已食，從坐處起更不得食。諸病比丘多有殘食，棄僧坊內，是時多有烏鳥來啖是食，作大音聲。佛聞寺內多烏鳥聲，知而故問阿難：「何故僧坊內多有烏鳥聲？」阿難答言：「世尊！是維耶離諸比丘多病，有看病比丘，先於僧中食竟，迎病比丘食分來。諸病比丘有食者、有不食者、有少食者，是看病比丘先已食，從坐處起更不得食。諸病比丘多有殘食，棄僧坊內，有烏鳥來啖是食故，作大音聲。」佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今以二利故，聽受殘食法。一者看病比丘因緣故，二者比丘有因緣食不足故。以十利故與比丘結戒。從今是戒應如是說：若比丘食竟
【現代漢語翻譯】 現代漢語譯本：
居士向佛陀頂禮，然後在一旁坐下。佛陀看到居士坐下後，就為他說各種佛法，開示教導，令他歡喜，說完就默然不語。這位居士聽了佛陀說的各種因緣法，受到開示教導，心生歡喜，於是從座位上起身，合掌說道：『希望佛陀和眾僧，接受我明天供養的齋飯。』佛陀默然應允。居士知道佛陀默許后，就頂禮佛足，右繞佛陀后離去。回到自己的住所，整夜準備各種豐盛美味的飲食。第二天早晨，他鋪設好座位，派人去告訴佛陀：『齋飯已經準備好了，請佛陀自行安排時間。』各位比丘僧前往居士的住所，佛陀也從自己的住處出來，前去接受齋飯。居士知道眾僧都已坐好后，親自為大家倒水，親自供養各種豐盛美味的飯食，讓大家隨意吃飽。當時，維耶離（Viyali，地名）的比丘們大多生病，有照顧病人的比丘，先在僧團中用完餐，然後去拿生病比丘的飯食。生病的比丘們有的吃，有的不吃，有的少吃，而照顧病人的比丘已經吃過了，從座位上起來就不能再吃了。生病的比丘們剩下很多食物，就丟棄在僧房內，當時有很多烏鴉來吃這些食物，發出很大的聲音。佛陀聽到寺內有很多烏鴉的聲音，明知故問阿難（Ananda，佛陀的十大弟子之一）說：『為什麼僧房內有很多烏鴉的聲音？』阿難回答說：『世尊！這是因為維耶離（Viyali，地名）的比丘們大多生病，有照顧病人的比丘，先在僧團中用完餐，然後去拿生病比丘的飯食。生病的比丘們有的吃，有的不吃，有的少吃，而照顧病人的比丘已經吃過了，從座位上起來就不能再吃了。生病的比丘們剩下很多食物，就丟棄在僧房內，有烏鴉來吃這些食物，所以發出很大的聲音。』佛陀因為這件事召集比丘僧眾，用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴各位比丘：『從今以後，爲了兩個利益，允許接受殘食的規定。一是照顧病人的比丘的緣故，二是有些比丘因為某些原因食物不夠的緣故。』因為十種利益，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘吃完飯後
【English Translation】 English version:
The householder bowed his head to the Buddha's feet and sat to one side. Seeing the householder seated, the Buddha spoke to him in various ways, instructing, teaching, benefiting, and gladdening him, and then remained silent. Having heard the Buddha's various discourses, instructions, teachings, benefits, and gladdening words, the householder rose from his seat, joined his palms, and said, 'May the Buddha and the Sangha accept my meal tomorrow.' The Buddha silently accepted. Knowing that the Buddha had silently accepted, the householder bowed to the Buddha's feet, circumambulated him to the right, and departed. He returned to his own dwelling and prepared various delicious foods throughout the night. In the morning, he arranged the seating and sent a messenger to inform the Buddha, 'The meal is ready; the Buddha knows the time.' The monks went to the householder's dwelling, and the Buddha came from his own dwelling to receive the meal. Knowing that the Sangha was seated, the householder personally served water and offered various delicious foods, allowing them to eat their fill.
At that time, many monks in Viyali (Viyali, a place name) were ill. There was a monk who was caring for the sick, who first finished eating in the Sangha and then went to fetch food for the sick monks. Some of the sick monks ate, some did not eat, and some ate little. The monk caring for the sick had already eaten and could not eat again after rising from his seat. Many sick monks had leftover food, which was discarded within the monastery. At that time, many crows came to eat the food, making loud noises. The Buddha heard the loud noises of the crows in the monastery and, knowing the reason, asked Ananda (Ananda, one of the Buddha's ten great disciples), 'Why are there so many crows making noise in the monastery?' Ananda replied, 'Venerable One! It is because many monks in Viyali (Viyali, a place name) are ill. There is a monk who is caring for the sick, who first finished eating in the Sangha and then went to fetch food for the sick monks. Some of the sick monks ate, some did not eat, and some ate little. The monk caring for the sick had already eaten and could not eat again after rising from his seat. Many sick monks had leftover food, which was discarded within the monastery. The crows are eating this food, hence the loud noises.'
Because of this matter, the Buddha gathered the Sangha of monks and, through various reasons, praised the precepts, praised upholding the precepts. Having praised the precepts and upholding the precepts, he said to the monks, 'From now on, for two benefits, I allow the practice of accepting leftover food. One is for the sake of the monk caring for the sick, and the other is because some monks do not have enough food for some reason.' Because of ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk has finished eating
有從坐處起去，不受殘食法，若啖食者，波逸提。」
啖者，五種佉陀尼。
食者，五種蒲阇尼、五種似食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘食竟從坐起去，不受殘食法，若啖根食，波逸提。若啖莖、葉、磨、果，皆波逸提。若比丘食竟起去，不受殘食法，若食飯者，波逸提。若食麨、糒、魚、肉，皆波逸提。若比丘食竟從坐起去，不受殘食法，若食糜飯、粟飯、穬麥飯、莠子飯、迦師飯，皆波逸提。
從今聽受殘食法者，諸比丘不知云何受？佛語諸比丘：「欲受殘食法者，隨所能食多少，盡著缽中，知余比丘食未竟未起者，從是人邊偏袒胡跪捉缽言：『長老憶念！與我作殘食法。』若前比丘不少多取是食者，不名作殘食法。若用是受殘食法，若啖、若食，波逸提。若持缽著地受殘食法者，不名為受殘食法。若用是受殘食法，若啖、若食，波逸提。若以缽著膝上受殘食法者，不名為受。若用是受殘食法者，若啖、若食，波逸提。若相去遠手不相及受殘食法者，不名為受殘食法。若用是受殘食法者，若啖、若食，波逸提。若以不凈食受殘食法者，不名為受殘食法。若用是受殘食法，若啖、若食，波逸提。若以不凈肉受殘食法者，不名為受。若用是受殘
【現代漢語翻譯】 現代漢語譯本： 『如果（有比丘）從座位起身離開，沒有接受殘食的規定，如果吃了東西，就犯波逸提罪。』 『啖』指的是五種佉陀尼（khadani，可咀嚼的食物）。 『食』指的是五種蒲阇尼（bhojani，正餐食物）和五種類似食物。 『波逸提』的意思是煮燒覆蓋障礙，如果不懺悔，就能障礙修道。 以下是犯戒的情況：如果比丘吃完飯後從座位起身離開，沒有接受殘食的規定，如果吃了根食，就犯波逸提罪。如果吃了莖、葉、磨、果，都犯波逸提罪。如果比丘吃完飯後起身離開，沒有接受殘食的規定，如果吃了飯，就犯波逸提罪。如果吃了麨（chao，炒麵）、糒（bei，乾糧）、魚、肉，都犯波逸提罪。如果比丘吃完飯後從座位起身離開，沒有接受殘食的規定，如果吃了糜飯、粟飯、穬麥飯、莠子飯、迦師飯，都犯波逸提罪。 現在允許接受殘食的規定，眾比丘不知道應該如何接受？佛告訴眾比丘：『想要接受殘食的規定，根據自己能吃的多少，全部放在缽中，知道其他比丘還沒吃完、還沒起身，從這個人身邊偏袒右肩，胡跪，拿著缽說：「長老憶念！請為我作殘食法。」如果前面的比丘沒有少量或大量地取這些食物，就不算作了殘食法。如果用了這種方式接受殘食法，無論是啖還是食，都犯波逸提罪。如果拿著缽放在地上接受殘食法，不算作接受殘食法。如果用了這種方式接受殘食法，無論是啖還是食，都犯波逸提罪。如果把缽放在膝蓋上接受殘食法，不算作接受。如果用了這種方式接受殘食法，無論是啖還是食，都犯波逸提罪。如果相距太遠，手夠不著接受殘食法，不算作接受殘食法。如果用了這種方式接受殘食法，無論是啖還是食，都犯波逸提罪。如果用不乾淨的食物接受殘食法，不算作接受殘食法。如果用了這種方式接受殘食法，無論是啖還是食，都犯波逸提罪。如果用不乾淨的肉接受殘食法，不算作接受。如果用了這種方式接受殘
【English Translation】 English version: 'If (a Bhikkhu) rises from his seat and departs without taking the rule of leftover food, if he eats, he commits a Pacittiya offense.' 'Dham' refers to the five kinds of Khadani (khadani, chewable food). 'Food' refers to the five kinds of Bhojani (bhojani, staple food) and five kinds of similar food. 'Pacittiya' means cooking, burning, covering obstacles, and if there is no repentance, it can hinder the path. The following are the cases of offenses: If a Bhikkhu gets up from his seat after eating and leaves without taking the rule of leftover food, if he eats root food, he commits a Pacittiya offense. If he eats stems, leaves, ground grains, or fruits, he commits a Pacittiya offense. If a Bhikkhu gets up after eating and leaves without taking the rule of leftover food, if he eats rice, he commits a Pacittiya offense. If he eats chao (fried flour), bei (dried provisions), fish, or meat, he commits a Pacittiya offense. If a Bhikkhu gets up from his seat after eating and leaves without taking the rule of leftover food, if he eats gruel rice, millet rice, broad wheat rice, darnel rice, or Kashi rice, he commits a Pacittiya offense. Now that the rule of accepting leftover food is allowed, the Bhikkhus do not know how to accept it? The Buddha told the Bhikkhus: 'If you want to accept the rule of leftover food, put all that you can eat in the bowl, knowing that the other Bhikkhus have not finished eating and have not gotten up, expose the right shoulder from this person's side, kneel down, hold the bowl and say: "Elder, remember! Please make the rule of leftover food for me." If the previous Bhikkhu does not take a small or large amount of this food, it is not considered making the rule of leftover food. If this method is used to accept the rule of leftover food, whether it is dham or food, a Pacittiya offense is committed. If the bowl is placed on the ground to accept the rule of leftover food, it is not considered accepting the rule of leftover food. If this method is used to accept the rule of leftover food, whether it is dham or food, a Pacittiya offense is committed. If the bowl is placed on the knee to accept the rule of leftover food, it is not considered acceptance. If this method is used to accept the rule of leftover food, whether it is dham or food, a Pacittiya offense is committed. If the distance is too far and the hand cannot reach to accept the rule of leftover food, it is not considered accepting the rule of leftover food. If this method is used to accept the rule of leftover food, whether it is dham or food, a Pacittiya offense is committed. If unclean food is used to accept the rule of leftover food, it is not considered accepting the rule of leftover food. If this method is used to accept the rule of leftover food, whether it is dham or food, a Pacittiya offense is committed. If unclean meat is used to accept the rule of leftover food, it is not considered acceptance. If this method is used to accept the rule of
食法者，若啖、若食，波逸提。若比丘欲啖五種佉陀尼時，用五種蒲阇尼受殘食法者，不名為受。若用是受殘食法者，若啖、若食，波逸提。若欲食五種蒲阇尼時，用五種佉陀尼受殘食法者，不名為受。若用是受殘食法，若啖、若食，波逸提。若欲食五種似食時，用五種蒲阇尼受殘食法者，不名為受。若用是受殘食法，若啖、若食，波逸提。若比丘受殘食法，坐食餘五種食來，若啖一一，突吉羅。」
長老優波離問佛言：「世尊！比丘有幾處行時自恣？幾住？幾坐？幾臥？」佛告優波離：「五處比丘行時自恣，五處立、五處坐、五處臥。行有五處者，知行、知供養、知遮食、知種種食、壞威儀。立有五者，知立、知供養、知遮食、知種種食、壞威儀。坐有五種，知坐、知供養、知遮食、知種種食、壞威儀。臥有五者，知臥、知供養、知遮食、知種種食、壞威儀。」佛語優波離：「若比丘行洗口時，有檀越與五種食，比丘應啖應食，應行受殘食法，不應立、不應坐、不應臥。若立、坐臥，當知壞威儀，不應受殘食法。若受者，不名為受。若用是受殘食法，若啖、若食，皆波逸提。若比丘彼行洗口已，有檀越與五種食，比丘應啖應食，應行受殘食法，不應立、不應坐、不應臥。若立、坐臥，當知壞威儀，不應受殘食
【現代漢語翻譯】 現代漢語譯本 關於食物的規定，如果咀嚼或吞嚥非食物（食法者），將犯波逸提罪（Pācittiya，一種輕罪）。如果比丘想要吃五種可咀嚼的食物（佉陀尼，khādanī），卻用五種可吞嚥的食物（蒲阇尼，bhojanī）來接受剩餘食物的規定（受殘食法），這不算是接受。如果用了這種接受剩餘食物的規定，那麼咀嚼或吞嚥，將犯波逸提罪。如果想要吃五種可吞嚥的食物時，卻用五種可咀嚼的食物來接受剩餘食物的規定，這不算是接受。如果用了這種接受剩餘食物的規定，那麼咀嚼或吞嚥，將犯波逸提罪。如果想要吃五種類似食物的東西時，卻用五種可吞嚥的食物來接受剩餘食物的規定，這不算是接受。如果用了這種接受剩餘食物的規定，那麼咀嚼或吞嚥，將犯波逸提罪。如果比丘接受了剩餘食物的規定，然後坐著吃剩下的五種食物，每吃一口，都犯突吉羅罪（Dukkata，一種更輕的罪）。
長老優波離（Upāli）問佛陀說：『世尊！比丘在什麼情況下行走時可以隨意？什麼情況下站立？什麼情況下坐著？什麼情況下躺臥？』佛陀告訴優波離：『比丘在五種情況下行走時可以隨意，五種情況下站立，五種情況下坐著，五種情況下躺臥。行走有五種情況：知道行走、知道供養、知道遮止食物、知道各種食物、破壞威儀。站立有五種情況：知道站立、知道供養、知道遮止食物、知道各種食物、破壞威儀。坐著有五種情況：知道坐著、知道供養、知道遮止食物、知道各種食物、破壞威儀。躺臥有五種情況：知道躺臥、知道供養、知道遮止食物、知道各種食物、破壞威儀。』佛陀告訴優波離：『如果比丘在行走洗口時，有施主給予五種食物，比丘應該咀嚼和吞嚥，應該行走著接受剩餘食物的規定，不應該站立、不應該坐著、不應該躺臥。如果站立、坐著或躺臥，應當知道這是破壞威儀，不應該接受剩餘食物的規定。如果接受了，這不算是接受。如果用了這種接受剩餘食物的規定，那麼咀嚼或吞嚥，都犯波逸提罪。如果比丘在那裡行走洗口完畢后，有施主給予五種食物，比丘應該咀嚼和吞嚥，應該行走著接受剩餘食物的規定，不應該站立、不應該坐著、不應該躺臥。如果站立、坐著或躺臥，應當知道這是破壞威儀，不應受殘食
【English Translation】 English version Regarding the rules about food, if one chews or swallows what is not food (食法者, shí fǎ zhě), it constitutes a Pācittiya (波逸提, bō yì tí, a minor offense). If a bhikkhu (比丘, bǐ qiū, monk) wishes to consume five kinds of chewable foods (佉陀尼, khādanī), but uses five kinds of swallowable foods (蒲阇尼, bhojanī) to accept the rules for leftover food (受殘食法, shòu cán shí fǎ), this does not count as acceptance. If one uses this method to accept the rules for leftover food, then chewing or swallowing constitutes a Pācittiya. If one wishes to consume five kinds of swallowable foods, but uses five kinds of chewable foods to accept the rules for leftover food, this does not count as acceptance. If one uses this method to accept the rules for leftover food, then chewing or swallowing constitutes a Pācittiya. If one wishes to consume five kinds of food-like items, but uses five kinds of swallowable foods to accept the rules for leftover food, this does not count as acceptance. If one uses this method to accept the rules for leftover food, then chewing or swallowing constitutes a Pācittiya. If a bhikkhu accepts the rules for leftover food and then sits down to eat the remaining five kinds of food, each bite constitutes a Dukkata (突吉羅, Dukkata, a lighter offense).
The elder Upāli (優波離, Yōubōlí) asked the Buddha: 'Venerable One! Under what circumstances is a bhikkhu free to act as he pleases while walking? While standing? While sitting? While lying down?' The Buddha told Upāli: 'A bhikkhu is free to act as he pleases in five circumstances while walking, five circumstances while standing, five circumstances while sitting, and five circumstances while lying down. There are five circumstances for walking: knowing the walking, knowing the offering, knowing the prohibition of food, knowing the various kinds of food, and destroying decorum. There are five circumstances for standing: knowing the standing, knowing the offering, knowing the prohibition of food, knowing the various kinds of food, and destroying decorum. There are five circumstances for sitting: knowing the sitting, knowing the offering, knowing the prohibition of food, knowing the various kinds of food, and destroying decorum. There are five circumstances for lying down: knowing the lying down, knowing the offering, knowing the prohibition of food, knowing the various kinds of food, and destroying decorum.' The Buddha told Upāli: 'If a bhikkhu is rinsing his mouth while walking and a donor gives him five kinds of food, the bhikkhu should chew and swallow, and should accept the rules for leftover food while walking, and should not stand, sit, or lie down. If one stands, sits, or lies down, one should know that this destroys decorum, and one should not accept the rules for leftover food. If one accepts it, this does not count as acceptance. If one uses this method to accept the rules for leftover food, then chewing or swallowing constitutes a Pācittiya. If a bhikkhu has finished rinsing his mouth there after walking, and a donor gives him five kinds of food, the bhikkhu should chew and swallow, and should accept the rules for leftover food while walking, and should not stand, sit, or lie down. If one stands, sits, or lies down, one should know that this destroys decorum, and one should not accept the rules for leftover
法。若受者，不名為受。若用是受殘食法，若啖、若食，波逸提。若比丘彼行食時，有檀越與五種食，比丘應啖應食，應行受殘食法，不應立、不應坐、不應臥。若立、坐臥，當知壞威儀，不應受殘食法。若受者，不名為受。若用是受殘食法，若啖、若食，波逸提。若比丘彼行食已，有檀越與五種食，比丘應啖應食，應行受殘食法，不應立、不應坐、不應臥。若立、坐、臥，當知壞威儀，不應受殘食法。若受者，不名為受。若用是受殘食法，若啖、若食皆波逸提。若立，坐臥亦如是。」
不犯者，若比丘言：「小住。」若言：「日時早。」若歠粥、若飲、若一切先囑食，不犯。(三十四事竟)
佛在舍衛國。爾時憍薩羅國一住處有二比丘，是一比丘破戒、缺漏、無有慚愧、不護細戒。第二比丘清凈持戒，乃至小罪生大怖畏。是清凈比丘見彼犯罪，常語彼言：「汝今犯如是如是罪。」破戒比丘作是念：「我當何時見是犯罪，我當出之。」破戒比丘一時見持戒比丘食已，無自恣請故從坐起，便持蒲阇尼、佉陀尼喚來共啖食。持戒比丘不憶不囑食，便共啖食。破戒比丘言：「長老！汝得波逸提罪。」問言：「何等波逸提？」答言：「汝食已無自恣請便啖食。」持戒比丘言：「汝知我食已無自恣請者，何故喚我食
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果接受者沒有按照規定接受，那就不算接受。如果使用了接受殘食的方法，無論是吃還是食用，都觸犯波逸提（Pācittiya，一種戒律）。如果比丘在行乞食物時，有施主給予五種食物，比丘應該吃或食用，應該按照規定接受殘食，不應該站立、不應該坐、不應該躺臥。如果站立、坐著或躺臥，應當知道這是破壞威儀，不應該接受殘食。如果接受者沒有按照規定接受，那就不算接受。如果使用了接受殘食的方法，無論是吃還是食用，都觸犯波逸提。如果比丘在行乞食物之後，有施主給予五種食物，比丘應該吃或食用，應該按照規定接受殘食，不應該站立、不應該坐、不應該躺臥。如果站立、坐著或躺臥，應當知道這是破壞威儀，不應該接受殘食。如果接受者沒有按照規定接受，那就不算接受。如果使用了接受殘食的方法，無論是吃還是食用，都觸犯波逸提。如果站立、坐臥也同樣。』 『不犯戒的情況是，如果比丘說：「稍等一下。」或者說：「時間還早。」或者喝粥、或者飲用、或者一切事先囑咐過的食物，不犯戒。（三十四事完畢）』 佛陀在舍衛國（Śrāvastī）的時候。當時，憍薩羅國（Kośala）的一個住處有兩位比丘，一位比丘破戒、有缺漏、沒有慚愧心、不守護細微的戒律。第二位比丘清凈持戒，乃至對微小的罪過都生起極大的恐懼。這位清凈的比丘見到那位破戒的比丘犯罪，常常對他說：『你現在犯了如此如此的罪。』破戒的比丘心想：『我什麼時候能看到他犯罪，我就要揭發他。』 有一次，破戒的比丘看到持戒的比丘吃完飯後，沒有進行自恣請（pavāraṇā，僧團中的一種儀式，允許其他比丘指出自己的過失）就從座位上站起來，於是拿著蒲阇尼（bhojanīya，正餐食物）、佉陀尼（khādanīya，點心食物）叫他來一起吃。持戒的比丘沒有憶念起自己沒有進行自恣請，便一起吃了。破戒的比丘說：『長老！你犯了波逸提罪。』持戒的比丘問：『是什麼波逸提罪？』破戒的比丘回答說：『你吃完飯後沒有進行自恣請就吃了東西。』持戒的比丘說：『你知道我吃完飯後沒有進行自恣請，為什麼還要叫我吃？』
【English Translation】 English version: The Buddha said: 'If the receiver does not receive according to the rules, it is not considered received. If the method of receiving leftover food is used, whether it is eaten or consumed, it is a Pācittiya (an offense requiring confession). If a bhikkhu (monk) is going for alms and a donor gives five kinds of food, the bhikkhu should eat or consume it, and should receive the leftover food according to the rules, and should not stand, should not sit, should not lie down. If standing, sitting, or lying down, it should be known that this is destroying decorum, and the leftover food should not be received. If the receiver does not receive according to the rules, it is not considered received. If the method of receiving leftover food is used, whether it is eaten or consumed, it is a Pācittiya. If a bhikkhu has finished going for alms and a donor gives five kinds of food, the bhikkhu should eat or consume it, and should receive the leftover food according to the rules, and should not stand, should not sit, should not lie down. If standing, sitting, or lying down, it should be known that this is destroying decorum, and the leftover food should not be received. If the receiver does not receive according to the rules, it is not considered received. If the method of receiving leftover food is used, whether it is eaten or consumed, it is a Pācittiya. The same applies to standing, sitting, and lying down.' 'Non-offense situations are if the bhikkhu says, 'Wait a moment.' or says, 'It is still early.' or drinks porridge, or drinks, or all food that has been previously instructed, there is no offense. (End of thirty-four matters.)' When the Buddha was in Śrāvastī (Savatthi). At that time, in a dwelling place in the country of Kośala, there were two bhikkhus, one bhikkhu was immoral, deficient, without shame, and did not protect minor precepts. The second bhikkhu was pure in keeping the precepts, even to the point of being greatly fearful of small offenses. This pure bhikkhu, seeing the immoral bhikkhu committing offenses, often said to him, 'You are now committing such and such offenses.' The immoral bhikkhu thought, 'When will I see him committing an offense, so that I can expose him?' Once, the immoral bhikkhu saw the precept-keeping bhikkhu, after eating, getting up from his seat without making a pavāraṇā (invitation for admonishment), so he took bhojanīya (staple food) and khādanīya (snack food) and called him to eat together. The precept-keeping bhikkhu, not remembering that he had not made a pavāraṇā, ate together with him. The immoral bhikkhu said, 'Elder! You have committed a Pācittiya offense.' The precept-keeping bhikkhu asked, 'What Pācittiya offense?' The immoral bhikkhu replied, 'You ate food after eating without making a pavāraṇā.' The precept-keeping bhikkhu said, 'Knowing that I had not made a pavāraṇā after eating, why did you call me to eat?'
？」答言：「汝常數數出我罪時，我作自念：『何時見汝犯罪，當即出之。』是故見汝食已無自恣請，欲相惱故勸汝令食。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，知他食已無自恣請，欲相惱故勸令食？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問是比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，知他食已無自恣請，欲相惱故勸令食？」佛種種訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知比丘食已無自恣請，欲相惱故勸令食蒲阇尼、佉陀尼，以是因緣無異者，波逸提。」
知者，若比丘自知、若從他知、若彼比丘自說。
啖者，五種佉陀尼、五種蒲阇尼、五似食。
勸令食者，慇勤令食。
惱者，以瞋恚心出其過罪。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘見余比丘食竟無自恣請，教啖根食、莖葉磨食、果食，若教食五種蒲阇尼：飯、麨、糒、魚、肉，若教食五似食：糜、粟、穬麥、莠子、迦師、小麥飯者，皆波逸提。復有比丘教余比丘非時啖食，若彼啖者，俱波逸提。有比丘教余比丘非時食，若彼食者，俱波逸提。
有比丘
【現代漢語翻譯】 現代漢語譯本： 問：『你為什麼這樣做？』答：『你常常指出我的過錯，我心裡想：『什麼時候能看到你犯錯，就立刻指出來。』所以看到你吃完東西沒有請求停止，想讓你難堪才勸你吃。』當時，有些少欲知足、修頭陀行的比丘（Bhikkhu，佛教僧侶），聽到這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘，明知道別人吃完東西沒有請求停止，想讓別人難堪才勸他吃？』用各種理由責備完后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問那個比丘：『你真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，對佛陀的尊稱）！』佛陀用各種理由責備說：『怎麼能叫比丘，明知道別人吃完東西沒有請求停止，想讓別人難堪才勸他吃？』佛陀用各種方式責備后，告訴眾比丘：『因為這十種利益的緣故，為比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘明知道其他比丘吃完東西沒有請求停止，想讓他難堪才勸他吃蒲阇尼（Bhojanī，正餐食物）、佉陀尼（Khādanī，非正餐食物），因為這個緣故而沒有其他原因，犯波逸提（Pācittiya，一種戒律名稱）。』
『知』，指比丘自己知道，或者從別人那裡知道，或者那個比丘自己說出來。
『啖』，指五種佉陀尼、五種蒲阇尼、五種類似食物。
『勸令食』，指慇勤地勸人吃。
『惱』，指用嗔恨心指出別人的過錯。
『波逸提』，指煮燒覆蓋障礙，如果不懺悔，就能障礙修行。
這裡所說的犯戒情況是：如果比丘看到其他比丘吃完東西沒有請求停止，教唆他吃根食、莖葉磨成的食物、果實，或者教唆他吃五種蒲阇尼：米飯、炒麵、米粥、魚、肉，或者教唆他吃五種類似食物：粥、小米、穬麥、莠子、迦師米、小麥飯，都犯波逸提。如果又有比丘教唆其他比丘在非時食用食物，如果那個人吃了，兩人都犯波逸提。有比丘教唆其他比丘在非時食用食物，如果那個人吃了，兩人都犯波逸提。
有比丘
【English Translation】 English version: Question: 'Why did you do that?' Answer: 'You often point out my faults, and I thought to myself, 'When will I see you commit a fault, so I can immediately point it out?' Therefore, seeing that you had finished eating and did not ask to stop, I wanted to annoy you, so I urged you to eat.' At that time, some Bhikkhus (Buddhist monks) who were content with little and practiced Dhutanga (ascetic practices), upon hearing this matter, were displeased and rebuked him with various reasons, saying: 'How can you be called a Bhikkhu, knowing that another has finished eating and has not asked to stop, yet you urge him to eat, wanting to annoy him?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (monastic community) of Bhikkhus, and knowingly asked the Bhikkhu: 'Did you really do this?' He replied: 'I did, Bhagavan (Blessed One, a title for the Buddha)!' The Buddha rebuked him with various reasons, saying: 'How can you be called a Bhikkhu, knowing that another has finished eating and has not asked to stop, yet you urge him to eat, wanting to annoy him?' After rebuking him in various ways, the Buddha told the Bhikkhus: 'Because of these ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu knows that another Bhikkhu has finished eating and has not asked to stop, and wanting to annoy him, urges him to eat Bhojanī (staple food) or Khādanī (non-staple food), and there is no other reason for this, he commits a Pācittiya (an offense requiring confession).'
'Knowing' refers to a Bhikkhu knowing himself, or knowing from others, or that Bhikkhu himself saying it.
'Eating' refers to the five types of Khādanī, the five types of Bhojanī, and five types of similar foods.
'Urging to eat' refers to earnestly urging someone to eat.
'Annoying' refers to pointing out another's faults with anger.
'Pācittiya' refers to cooking, burning, covering up obstacles, and if one does not repent, it can obstruct the path.
The offense here is: If a Bhikkhu sees another Bhikkhu who has finished eating and has not asked to stop, and instigates him to eat root foods, foods made from ground stems and leaves, fruits, or instigates him to eat the five types of Bhojanī: rice, fried flour, rice gruel, fish, meat, or instigates him to eat the five types of similar foods: porridge, millet, glutinous barley, darnel, Kashi rice, wheat rice, all commit Pācittiya. Furthermore, if a Bhikkhu instigates another Bhikkhu to eat food at an improper time, if that person eats, both commit Pācittiya. If a Bhikkhu instigates another Bhikkhu to eat food at an improper time, if that person eats, both commit Pācittiya.
There is a Bhikkhu
教余比丘偷奪他物，若偷奪者，隨物俱得罪。有比丘教余比丘奪人命，若奪命者，俱波羅夷。若比丘教余比丘殺生草木，若殺者，俱波逸提。若比丘教余比丘拽他出房，若拽出者，俱波逸提。若比丘教余比丘強敷臥具，若敷者，俱得波逸提。若比丘教余比丘用有蟲水灑草灑泥，若用者，俱波逸提。若比丘，教余比丘取有蟲水飲，若取飲者，俱波逸提。若比丘教余比丘與裸形外道男女飲食，若與者，俱波逸提。若比丘教余比丘空地燃火，若燃者，俱波逸提。若比丘教余比丘自手取金銀，若取者，俱波逸提。若比丘教余比丘奪畜生命，若奪者，俱波逸提。若比丘教余比丘藏是比丘衣缽，若藏者，俱波逸提。若比丘教余比丘自手掘地，若掘者，俱波逸提。若比丘教余比丘啖殘宿食，若彼啖者，俱波逸提(云：大比丘未手受食而共食宿者，名曰內宿。啖此食者，突吉羅。已手受，舉共宿者，名殘宿食。啖此食者，波逸提)。(三十五事竟)
佛在王舍城。爾時阿阇世王諸大臣將帥信提婆達，是諸人民為助提婆達比丘，作供養前食后食怛缽那。諸有年少比丘出家不久者，提婆達以缽鉤、缽多羅、大揵瓷、小揵瓷、衣鉤、禪鎮、繩帶、匙筋、缽支、扇蓋、革屣，隨比丘所須物皆誑誘之。提婆達自共百比丘、或二百、三百、四
【現代漢語翻譯】 現代漢語譯本： 如果比丘教唆其他比丘偷盜財物，那麼偷盜者和教唆者都同樣犯戒。如果比丘教唆其他比丘奪取他人性命，那麼奪命者和教唆者都犯波羅夷罪（Parajika，斷頭罪，最嚴重的罪）。如果比丘教唆其他比丘殺害有生命的草木，那麼殺害者和教唆者都犯波逸提罪（Payantika，一種較輕的罪）。如果比丘教唆其他比丘強行將他人拖出房間，那麼拖拽者和教唆者都犯波逸提罪。如果比丘教唆其他比丘強行鋪設臥具，那麼鋪設者和教唆者都犯波逸提罪。如果比丘教唆其他比丘用帶有蟲子的水灑在草上或泥土上，那麼使用者和教唆者都犯波逸提罪。如果比丘教唆其他比丘取用帶有蟲子的水飲用，那麼取用者和教唆者都犯波逸提罪。如果比丘教唆其他比丘給予裸形外道男女飲食，那麼給予者和教唆者都犯波逸提罪。如果比丘教唆其他比丘在空地上點燃火，那麼點燃者和教唆者都犯波逸提罪。如果比丘教唆其他比丘親手拿取金銀，那麼拿取者和教唆者都犯波逸提罪。如果比丘教唆其他比丘奪取畜生的性命，那麼奪取者和教唆者都犯波逸提罪。如果比丘教唆其他比丘藏匿其他比丘的衣缽，那麼藏匿者和教唆者都犯波逸提罪。如果比丘教唆其他比丘親手挖掘土地，那麼挖掘者和教唆者都犯波逸提罪。如果比丘教唆其他比丘食用剩餘的過夜食物，那麼食用者和教唆者都犯波逸提罪（解釋說：大比丘沒有親手接受食物而一起食用過夜的食物，叫做『內宿』。食用這種食物，犯突吉羅罪（Dukkata，一種輕微的罪）。已經親手接受，舉起來一起過夜的食物，叫做『殘宿食』。食用這種食物，犯波逸提罪）。（三十五事完畢）
佛陀在王舍城（Rajagrha，古印度城市）的時候。當時阿阇世王（Ajatasattu，古印度國王）的各位大臣將帥信任提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教），這些人民爲了幫助提婆達多比丘，供養他前食、后食和怛缽那（Tarpana，祭祀用的飲料或食物）。那些出家不久的年輕比丘，提婆達多用缽鉤（bathook）、缽多羅（patra，食器）、大揵瓷（大罐子）、小揵瓷（小罐子）、衣鉤、禪鎮、繩帶、匙筋、缽支（缽的支架）、扇蓋、革屣（鞋子），各種比丘需要的物品來誆騙引誘他們。提婆達多自己和一百個比丘、或者兩百、三百、四
【English Translation】 English version: If a Bhikkhu (monk) instigates another Bhikkhu to steal something, both the thief and the instigator are guilty. If a Bhikkhu instigates another Bhikkhu to take a life, both the one who takes the life and the instigator are guilty of Parajika (expulsion from the Sangha, the most severe offense). If a Bhikkhu instigates another Bhikkhu to kill living plants, both the killer and the instigator are guilty of Payantika (a lesser offense). If a Bhikkhu instigates another Bhikkhu to forcibly drag someone out of a room, both the dragger and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to forcibly spread out bedding, both the spreader and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to sprinkle grass or mud with water containing insects, both the user and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to take water containing insects to drink, both the taker and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to give food and drink to naked non-Buddhist men and women, both the giver and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to light a fire in an open space, both the lighter and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to take gold and silver with his own hand, both the taker and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to take the life of an animal, both the taker and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to hide the robes and bowl of another Bhikkhu, both the hider and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to dig the ground with his own hand, both the digger and the instigator are guilty of Payantika. If a Bhikkhu instigates another Bhikkhu to eat leftover food from the previous night, both the eater and the instigator are guilty of Payantika (It is explained: If a senior Bhikkhu has not received food by hand and eats food that has been kept overnight, it is called 'Inner Overnight'. Eating this food incurs a Dukkata (a minor offense). Food that has been received by hand and kept overnight is called 'Leftover Overnight'. Eating this food incurs a Payantika). (End of the Thirty-Five Matters)
The Buddha was in Rajagrha (ancient Indian city). At that time, the ministers and generals of King Ajatasattu (ancient Indian king) trusted Devadatta (Buddha's cousin who later betrayed Buddhism), and these people, in order to help Bhikkhu Devadatta, offered him morning food, afternoon food, and Tarpana (libations or food for offerings). Those young Bhikkhus who had not been ordained for long were deceived and enticed by Devadatta with bathook (bowl hooks), patra (eating utensils), large jars, small jars, robe hooks, meditation cushions, rope belts, spoons, bowl stands, fan covers, and leather sandals, whatever items the Bhikkhus needed. Devadatta himself, along with one hundred Bhikkhus, or two hundred, three hundred, four
百、五百比丘恭敬圍繞，入王舍城別受好供養，前食后食怛缽那。諸有上座長老比丘得佛法味久修梵行，是諸比丘入城乞食，得宿冷飯、或不得；或得臭麨、或不得。如是粗食，或飽不飽。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，自共百人、二百、三百、四百、五百比丘恭敬圍繞，別受供養前食后食怛缽那。諸有上座長老比丘得佛法味久修梵行，是諸比丘入城乞食，得宿冷飯或不得，或得臭麨或不得；如是粗食或飽不飽？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，佛以種種因緣訶責：「云何名比丘，自共百人、二百、三百、四百、五百比丘恭敬圍繞，別受供養前食后食怛缽那。諸上座長老比丘得佛法味久修梵行，是諸比丘入城乞食，得宿冷飯或不得，或得臭麨或不得；如是粗食或飽不飽？」種種因緣訶已，語諸比丘：「從今以二利因緣故，遮別眾食，聽三人共食。一利者隨護檀越以憐愍故，二利者破諸惡欲比丘力勢故，莫令惡欲人別作眾別作法與僧共諍。以十利故與比丘結戒。從今是戒應如是說：若比丘別眾食，波逸提。」
別眾食者，極少乃至四比丘共一處食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若四比丘別眾食，波逸提。若三
【現代漢語翻譯】 現代漢語譯本： 一百位、五百位比丘恭敬地圍繞著（某位比丘），進入王舍城接受特別好的供養，包括正餐和餐后飲料（怛缽那，一種飲料）。有些上座長老比丘，他們領悟佛法滋味很久，長期修行清凈的行為，這些比丘進入城裡乞食，得到的是隔夜的冷飯，有時甚至得不到；或者得到發臭的炒麵，有時也得不到。像這樣粗糙的食物，有時能吃飽，有時吃不飽。其中有一位比丘，他少欲知足，奉行頭陀行（苦行），聽到這件事心裡很不高興，用各種理由責備說：『怎麼能叫比丘呢，自己和一百人、二百人、三百人、四百人、五百人比丘恭敬地圍繞著，接受特別的供養，包括正餐和餐后飲料。那些上座長老比丘，他們領悟佛法滋味很久，長期修行清凈的行為，這些比丘進入城裡乞食，得到的是隔夜的冷飯，有時甚至得不到；或者得到發臭的炒麵，有時也得不到；像這樣粗糙的食物，有時能吃飽，有時吃不飽？』用各種理由責備之後，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧團，佛陀用各種理由責備說：『怎麼能叫比丘呢，自己和一百人、二百人、三百人、四百人、五百人比丘恭敬地圍繞著，接受特別的供養，包括正餐和餐后飲料。那些上座長老比丘，他們領悟佛法滋味很久，長期修行清凈的行為，這些比丘進入城裡乞食，得到的是隔夜的冷飯，有時甚至得不到；或者得到發臭的炒麵，有時也得不到；像這樣粗糙的食物，有時能吃飽，有時吃不飽？』用各種理由責備之後，告訴眾比丘：『從今以後，因為兩種利益的原因，禁止單獨接受供養，允許三個人一起吃飯。一種利益是隨順守護施主，因為憐憫的緣故；另一種利益是破除那些懷有惡欲的比丘的勢力，不要讓那些懷有惡欲的人單獨設立僧團，單獨制定戒律，與僧團發生爭執。』因為十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘單獨接受供養，犯波逸提（一種罪名）。』
『單獨接受供養』是指，最少甚至四個比丘在一起單獨吃飯。
『波逸提』是指，煮燒覆蓋，如果不能懺悔，就能障礙修行。
在這條戒律中，如果四個比丘單獨接受供養，就犯波逸提。如果是三個比丘單獨接受供養，也犯波逸提。
【English Translation】 English version: Surrounded respectfully by one hundred or five hundred Bhikkhus (monks), he entered Rājagṛha (city in ancient India) to receive excellent offerings separately, including fore-food and after-food Tarpana (a type of drink). Some senior elder Bhikkhus, who had tasted the flavor of the Buddha's Dharma (teachings) for a long time and practiced pure conduct, these Bhikkhus entered the city to beg for food, obtaining leftover cold rice, sometimes not even that; or obtaining rancid fried flour, sometimes not even that. Such coarse food, sometimes they were full, sometimes not. Among them, there was a Bhikkhu who was content with little, practicing Dhutanga (ascetic practices), hearing of this matter, his heart was displeased, and he rebuked with various reasons: 'How can one be called a Bhikkhu, himself surrounded respectfully by one hundred, two hundred, three hundred, four hundred, five hundred Bhikkhus, receiving separate offerings, including fore-food and after-food Tarpana. Those senior elder Bhikkhus, who have tasted the flavor of the Buddha's Dharma for a long time and practiced pure conduct, these Bhikkhus enter the city to beg for food, obtaining leftover cold rice, sometimes not even that; or obtaining rancid fried flour, sometimes not even that; such coarse food, sometimes they are full, sometimes not?' After rebuking with various reasons, he told the Buddha in detail about this matter. The Buddha gathered the Bhikkhu Sangha (monastic community) because of this matter, and the Buddha rebuked with various reasons: 'How can one be called a Bhikkhu, himself surrounded respectfully by one hundred, two hundred, three hundred, four hundred, five hundred Bhikkhus, receiving separate offerings, including fore-food and after-food Tarpana. Those senior elder Bhikkhus, who have tasted the flavor of the Buddha's Dharma for a long time and practiced pure conduct, these Bhikkhus enter the city to beg for food, obtaining leftover cold rice, sometimes not even that; or obtaining rancid fried flour, sometimes not even that; such coarse food, sometimes they are full, sometimes not?' After rebuking with various reasons, he told the Bhikkhus: 'From now on, because of two beneficial reasons, I forbid separate meals, and allow three people to eat together. One benefit is to follow and protect the donors, out of compassion; the other benefit is to break the power of those Bhikkhus with evil desires, lest those with evil desires separately establish a Sangha, separately establish rules, and quarrel with the Sangha.' Because of ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be said as follows: If a Bhikkhu eats in a separate group, he commits a Pācittiya (an offense).'
'Eating in a separate group' means that even the smallest number, four Bhikkhus, eat together in one place separately.
'Pācittiya' means to cook, burn, cover up, and if one cannot repent, it can obstruct the path.
In this precept, if four Bhikkhus eat in a separate group, they commit a Pācittiya. If three Bhikkhus eat in a separate group, they also commit a Pācittiya.
比丘別共一處食，第四人取食分，不犯。
佛在王舍城。爾時諸病比丘，以乞食因緣故，苦惱疲悴。城中有居士，見已問言：「汝等苦惱耶？」答言：「苦惱。」「何因緣故？」答言：「我等有病，以乞食因緣故苦惱。」諸居士言：「汝等病者，我今請汝，諸有病者來我舍食。」諸比丘言：「佛未聽病因緣故別眾食。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽諸病比丘別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時。」
病者，若比丘風冷熱盛，是名為病。
是中犯者，若比丘無病別眾食，波逸提。病者，不犯。
佛在舍衛國。爾時諸比丘作衣時到，是諸比丘早起，求染衣具薪草煮染、漉出揚冷、出所染衣，如是中間食時轉近，行乞食不得，因是苦惱。城中有居士，見已問言：「汝等苦惱耶？」答言：「苦惱。」「何因緣故？」「我等作衣時到，早起求索染衣具、薪草煮染、漉出揚冷、出所染衣，如是中間食時轉近，乞食不得，以是因緣故苦惱。」諸居士言：「我今請汝，諸作衣者來我舍食。」諸比丘言：「佛未聽我為作衣故別眾食。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種
【現代漢語翻譯】 現代漢語譯本： 比丘（bhikkhu，佛教僧侶）不應該一起用餐，如果第四個人拿取食物，則不算違犯戒律。
佛陀在王舍城（Rājagṛha）時。當時，一些生病的比丘因為乞食的緣故，感到苦惱和疲憊。城裡的一些居士（upasaka，在家信徒）看到后問他們：『你們感到苦惱嗎？』他們回答說：『感到苦惱。』居士問：『因為什麼緣故呢？』他們回答說：『我們生病了，因為乞食的緣故感到苦惱。』居士們說：『你們這些生病的人，我現在邀請你們，所有生病的人都來我家吃飯。』比丘們說：『佛陀沒有允許因為生病的原因而離開僧團單獨吃飯。』比丘們不知道該怎麼辦，就把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧團，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒后，告訴比丘們：『從今以後允許生病的比丘離開僧團單獨吃飯。從今以後這條戒律應該這樣說：如果比丘離開僧團單獨吃飯，犯波逸提（pācittiya，一種輕罪），除非有因緣。因緣就是生病的時候。』
生病的情況是指，如果比丘感到風寒、身體發冷發熱，這就叫做生病。
在這條戒律中，違犯的情況是，如果比丘沒有生病卻離開僧團單獨吃飯，就犯波逸提。生病的情況，不犯戒。
佛陀在舍衛國（Śrāvastī）時。當時，比丘們製作衣服的時間到了，這些比丘們早起，尋找染衣的工具、柴草，煮染、過濾、揚曬、取出染好的衣服，這樣一來，中間吃飯的時間越來越近，無法去乞食，因此感到苦惱。城裡的一些居士看到后問他們：『你們感到苦惱嗎？』他們回答說：『感到苦惱。』居士問：『因為什麼緣故呢？』『我們製作衣服的時間到了，早起尋找染衣的工具、柴草，煮染、過濾、揚曬、取出染好的衣服，這樣一來，中間吃飯的時間越來越近，無法去乞食，因此感到苦惱。』居士們說：『我現在邀請你們，所有制作衣服的人都來我家吃飯。』比丘們說：『佛陀沒有允許我們因為製作衣服的緣故而離開僧團單獨吃飯。』比丘們不知道該怎麼辦，就把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧團，用各種
【English Translation】 English version: A bhikkhu (bhikkhu, Buddhist monk) should not eat apart from the group; if a fourth person takes a portion of food, it is not an offense.
The Buddha was in Rājagṛha (Rājagṛha). At that time, some sick bhikkhus were distressed and fatigued because of begging for food. Some householders (upasaka, lay devotees) in the city saw them and asked, 'Are you distressed?' They replied, 'We are distressed.' 'For what reason?' they asked. They replied, 'We are sick, and we are distressed because of begging for food.' The householders said, 'You sick ones, I now invite you; all who are sick, come to my house to eat.' The bhikkhus said, 'The Buddha has not allowed us to eat separately from the group because of sickness.' The bhikkhus did not know what to do, so they told the Buddha about this matter. The Buddha gathered the bhikkhu sangha (community), praised the precepts and upholding the precepts for various reasons, and after praising the precepts and upholding the precepts, he told the bhikkhus, 'From now on, sick bhikkhus are allowed to eat separately from the group. From now on, this precept should be stated as follows: If a bhikkhu eats separately from the group, he commits a pācittiya (pācittiya, a minor offense), unless there is a reason. The reason is when one is sick.'
Being sick means that if a bhikkhu feels cold, or has a fever, this is called being sick.
In this precept, the offense is that if a bhikkhu eats separately from the group without being sick, he commits a pācittiya. If one is sick, there is no offense.
The Buddha was in Śrāvastī (Śrāvastī). At that time, it was time for the bhikkhus to make robes. These bhikkhus got up early, sought tools for dyeing robes, firewood, boiled dye, filtered it, aired it, and took out the dyed robes. As such, the time for the midday meal drew near, and they could not go begging for food, so they were distressed. Some householders in the city saw them and asked, 'Are you distressed?' They replied, 'We are distressed.' 'For what reason?' 'It is time for us to make robes, and we got up early to seek tools for dyeing robes, firewood, boiled dye, filtered it, aired it, and took out the dyed robes. As such, the time for the midday meal drew near, and we could not go begging for food, so we are distressed.' The householders said, 'I now invite you; all who are making robes, come to my house to eat.' The bhikkhus said, 'The Buddha has not allowed us to eat separately from the group because of making robes.' The bhikkhus did not know what to do, so they told the Buddha about this matter. The Buddha gathered the bhikkhu sangha for this reason, and with various
因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽比丘作衣時到諸作衣者別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時、作衣時。」
是中犯者，若比丘作衣時未到，別眾食，波逸提。作衣時到別眾食，不犯。
佛在舍衛國。爾時諸比丘，從憍薩羅國遊行向舍衛城。彼國地平諸聚落遠，遙看似近。諸比丘欲從前聚落乞食，至聚落時日已中到，當乞食時日已過，諸比丘斷食故苦惱。是聚落中諸居士，見已問比丘言：「汝等苦惱耶？」答言：「苦惱。」「何因緣故？」「我從憍薩羅國向舍衛城，遙看聚落謂近，欲至乞食，時日便過中，不得食故苦惱。」諸居士言：「我今請汝等，諸欲行者來我舍食。」諸比丘言：「佛未聽行因緣故別眾食。」諸比丘不知云何？以是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽諸行比丘別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時、作衣時、行時。」
行者，極近至半由延，若往若來。
是中犯者，若比丘昨日來，今日食者，波逸提。明日行，今日食，波逸提。
即日行極少半由延，若往、若來，若別眾食，不犯。
佛在舍衛國。爾
【現代漢語翻譯】 現代漢語譯本 佛陀讚歎戒律和持戒的功德，讚歎完畢后，告訴眾比丘：『從今以後，允許比丘在縫製衣服期間，可以離開僧團的集體用餐。從今以後，這條戒律應這樣宣說：如果比丘離開僧團的集體用餐，犯波逸提罪（一種輕罪），除非有特殊情況。特殊情況包括：生病時、縫製衣服時。』 關於違犯的情況：如果比丘在縫製衣服的時間未到時，就離開僧團的集體用餐，犯波逸提罪。如果縫製衣服的時間已到，離開僧團的集體用餐，不犯戒。 佛陀住在舍衛國（Śrāvastī）。當時，一些比丘從憍薩羅國（Kosala）前往舍衛城。那個地方地勢平坦，各個村落之間距離遙遠，從遠處看似乎很近。比丘們想去前面的村落乞食，到達村落時已經過了中午，錯過了乞食的時間，比丘們因為斷食而感到苦惱。村落里的居民看到后，問比丘們：『你們感到苦惱嗎？』比丘們回答說：『感到苦惱。』居民問：『因為什麼原因呢？』比丘們說：『我們從憍薩羅國前往舍衛城，遙望村落覺得很近，想去乞食，但時間已經過了中午，沒有得到食物，所以感到苦惱。』居民們說：『我現在邀請你們，想要趕路的可以來我家吃飯。』比丘們說：『佛陀還沒有允許因為趕路的原因而離開僧團的集體用餐。』比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，用各種因緣讚歎戒律和持戒的功德，讚歎完畢后，告訴眾比丘：『從今以後，允許趕路的比丘離開僧團的集體用餐。從今以後，這條戒律應這樣宣說：如果比丘離開僧團的集體用餐，犯波逸提罪，除非有特殊情況。特殊情況包括：生病時、縫製衣服時、趕路時。』 趕路的情況是指：距離極近，達到半由延（yojana，古印度長度單位）的距離，無論是往還是返。 關於違犯的情況：如果比丘昨天趕路，今天才吃飯，犯波逸提罪。如果明天要趕路，今天就吃飯，犯波逸提罪。 如果當天趕路，距離極少，只有半由延，無論是往還是返，如果離開僧團的集體用餐，不犯戒。 佛陀住在舍衛國。
【English Translation】 English version The Buddha praised the precepts and the upholding of the precepts. After praising the precepts and the upholding of the precepts, he said to the bhikkhus (monks): 'From now on, I allow bhikkhus to separate from the communal meal when the time for making robes arrives for those who are making robes. From now on, this precept should be recited as follows: If a bhikkhu separates from the communal meal, it is a pācittiya (a minor offense), except for a reason. The reasons are: when sick, when making robes.' Regarding offenses: If a bhikkhu separates from the communal meal before the time for making robes arrives, it is a pācittiya. If the time for making robes has arrived and he separates from the communal meal, there is no offense. The Buddha was in Śrāvastī (舍衛國). At that time, some bhikkhus were traveling from Kosala (憍薩羅國) towards Śrāvastī. The land there was flat, and the villages were far apart, appearing close from a distance. The bhikkhus wanted to beg for food from the village ahead, but by the time they reached the village, it was past noon, and they had missed the time for begging. The bhikkhus were distressed because they had to fast. The residents of the village saw them and asked the bhikkhus, 'Are you distressed?' They replied, 'We are distressed.' 'What is the reason?' 'We are traveling from Kosala towards Śrāvastī, and the village appeared close from a distance. We wanted to go and beg for food, but the time had passed noon, and we have not obtained food, so we are distressed.' The residents said, 'I now invite you, those who wish to travel, to come to my house and eat.' The bhikkhus said, 'The Buddha has not allowed us to separate from the communal meal for the reason of traveling.' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the sangha (monastic community) because of this matter, and with various reasons praised the precepts and the upholding of the precepts. After praising the precepts and the upholding of the precepts, he said to the bhikkhus, 'From now on, I allow bhikkhus who are traveling to separate from the communal meal. From now on, this precept should be recited as follows: If a bhikkhu separates from the communal meal, it is a pācittiya, except for a reason. The reasons are: when sick, when making robes, when traveling.' Traveling means: extremely close, up to half a yojana (由延, ancient Indian unit of distance), whether going or returning. Regarding offenses: If a bhikkhu traveled yesterday and eats today, it is a pācittiya. If he is traveling tomorrow and eats today, it is a pācittiya. If he travels that day, a very short distance of half a yojana, whether going or returning, and separates from the communal meal, there is no offense. The Buddha was in Śrāvastī.
時諸比丘，后憍薩羅國載船向舍衛國。是船行近聚落，時諸比丘語船師言：「回船向岸，我欲乞食。」即回船向岸。諸比丘出船入聚落，家家求食已出聚落食，食已洗手、洗口、洗缽，卷衣著囊中，如是中間船去已遠。諸比丘即從步道行逐船，值師子難、虎狼難、熊羆難，從非道去，有棘刺、竹刺、刈草刺，走逐船時腳痛苦惱。是岸上有居士見已問比丘言：「汝苦惱耶？」答言：「苦惱。」「何因緣故？」「我等先載船向舍衛國。船近聚落，我等語船師言：『回船向岸，我欲乞食。』即時向岸。我等出船入聚落，家家求食已出聚落食，食已洗手洗口洗缽，卷衣著囊中。爾時船去已遠，即從道行逐船，值師子難、虎狼難、熊羆難。若從非道行，有棘刺、竹刺、刈草刺，走逐船腳痛苦惱。」諸居士言：「我今請汝，諸船行者來我舍食。」諸比丘言：「佛未聽船行因緣故別眾食。」諸比丘不知云何？以是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽諸船行比丘別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時、作衣時、道行時、船行時。」
船行者，極近至半由延，若往若來。
是中犯者，若比丘昨日來、今日食者，波逸提。明日行、今
【現代漢語翻譯】 現代漢語譯本：當時，一些比丘乘坐船隻從憍薩羅國（Kosala，古印度十六雄國之一）前往舍衛國（Śrāvastī，古印度城市，佛陀常駐地）。船隻靠近一個村落時，比丘們對船伕說：『請將船靠岸，我們想去乞食。』船伕便將船靠岸。比丘們下船進入村落，挨家挨戶乞食完畢後走出村落用餐。用餐完畢，他們洗手、漱口、清洗缽盂，然後將袈裟捲起放入囊中。這時，船已經走得很遠了。比丘們便沿著岸邊的道路追趕船隻，途中遇到了獅子、老虎、豺狼、熊等野獸的威脅，如果走小路，又有荊棘、竹刺、割草留下的茬子等扎傷，奔跑追趕船隻時腳部非常痛苦。岸邊有居士看到后，問比丘們：『你們很痛苦嗎？』比丘們回答說：『是的，很痛苦。』居士問：『因為什麼緣故呢？』比丘們回答說：『我們先前乘坐船隻前往舍衛國。船隻靠近村落時，我們對船伕說：「請將船靠岸，我們想去乞食。」船伕便靠岸了。我們下船進入村落，挨家挨戶乞食完畢後走出村落用餐。用餐完畢，我們洗手、漱口、清洗缽盂，然後將袈裟捲起放入囊中。這時，船已經走得很遠了，我們便沿著道路追趕船隻，遇到了獅子、老虎、豺狼、熊等野獸的威脅。如果走小路，又有荊棘、竹刺、割草留下的茬子等扎傷，奔跑追趕船隻時腳部非常痛苦。』居士們說：『我現在邀請你們，讓那些行船的人到我家來用餐。』比丘們說：『佛陀沒有允許因為行船的緣故而別眾食。』比丘們不知道該怎麼辦，便將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，以種種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，對眾比丘說：『從今以後，允許行船的比丘別眾食。從今以後，這條戒律應當這樣說：如果比丘別眾食，犯波逸提（Pācittiya，一種輕罪），但有因緣者除外。因緣是指：生病時、縫製衣服時、趕路時、行船時。』 行船的情況是，距離極近到半由延（yojana，古印度長度單位），無論是往還是來。 如果有人違犯這條戒律，例如比丘昨天到達，今天才用餐，就犯波逸提。明天要走，今天...
【English Translation】 English version: At that time, some bhikkhus (monks) were traveling by boat from Kosala (an ancient Indian kingdom) to Śrāvastī (an ancient Indian city where the Buddha often resided). When the boat approached a village, the bhikkhus said to the boatman, 'Please bring the boat to shore, we wish to go and beg for food.' The boatman then brought the boat to shore. The bhikkhus disembarked and entered the village, begging for food from house to house. After finishing their meal outside the village, they washed their hands, rinsed their mouths, and cleaned their bowls. Then, they rolled up their robes and put them in their bags. By this time, the boat had already gone far away. The bhikkhus then followed the path along the shore to chase after the boat, encountering dangers from lions, tigers, wolves, and bears along the way. If they took the side paths, they were pricked by thorns, bamboo spikes, and stubble from cut grass, causing painful feet as they ran to catch up with the boat. A householder on the shore saw this and asked the bhikkhus, 'Are you suffering?' The bhikkhus replied, 'Yes, we are suffering.' The householder asked, 'Why is that?' The bhikkhus replied, 'We were previously traveling by boat to Śrāvastī. When the boat approached the village, we said to the boatman, "Please bring the boat to shore, we wish to go and beg for food." The boatman then brought the boat to shore. We disembarked and entered the village, begging for food from house to house. After finishing our meal outside the village, we washed our hands, rinsed our mouths, and cleaned our bowls. Then, we rolled up our robes and put them in our bags. By this time, the boat had already gone far away, and we are following the path to chase after the boat, encountering dangers from lions, tigers, wolves, and bears. If we take the side paths, we are pricked by thorns, bamboo spikes, and stubble from cut grass, causing painful feet as we run to catch up with the boat.' The householders said, 'I now invite you, let those traveling by boat come to my house for a meal.' The bhikkhus said, 'The Buddha has not permitted separate communal meals because of traveling by boat.' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha, because of this matter, gathered the bhikkhu sangha (monastic community), and with various reasons praised the precepts, praised the merit of upholding the precepts. After praising the precepts and the merit of upholding the precepts, he said to the bhikkhus, 'From now on, bhikkhus traveling by boat are permitted to have separate communal meals. From now on, this precept should be stated as follows: If a bhikkhu has a separate communal meal, he commits a Pācittiya (a minor offense), except for a valid reason. The valid reasons are: when sick, when making robes, when traveling, when traveling by boat.' Traveling by boat is defined as being very close, up to half a yojana (an ancient Indian unit of distance), whether going or coming. If someone violates this precept, for example, if a bhikkhu arrived yesterday and eats today, he commits a Pācittiya. If he is leaving tomorrow, and today...
日食者，波逸提。
即日行極少半由延，若往若來，別眾食，不犯。
佛在王舍城。爾時王舍城內有大眾集，佛與千二百五十比丘俱。是中諸比丘入城乞食，諸居士但能與二、三比丘食，更不能與。即閉門言：「極多誰能為與？」後來乞食比丘不得故苦惱。有居士見已問比丘言：「汝等苦惱耶？」答言：「苦惱。」「何因緣故？」諸比丘言：「是王舍城有大眾集故，諸比丘前乞食者二、三人得。諸居士即閉門言：『是極多，誰能為與？』我等後來乞食不得，是故苦惱。」諸居士言：「我今請汝，諸有大眾集因緣者，來我舍食。」諸比丘言：「佛未聽大眾集因緣故別眾食。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽諸比丘有大眾集因緣者別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時、作衣時、道行時、船上行時、大眾集時。」
大眾集者，極少乃至八人，四舊比丘、四客比丘共集。以是因緣故，令聚落中諸居士，不能供給諸比丘飲食。
是中犯者，若比丘減八人集時，別眾食，波逸提。若八人、若過八人集時，不犯。
佛在王舍城。爾時瓶沙王舅于阿耆維外道中出家，是舅作是念：「
【現代漢語翻譯】 現代漢語譯本： 日食（指不依規定，私自接受信眾的供養），犯波逸提罪（一種輕罪）。 如果當天托缽乞食的行程非常短，少於半由延（約七公里），無論是去還是回，（比丘）私自接受信眾的供養，不犯戒。 佛陀住在王舍城（Rājagṛha）。當時，王舍城內有大型集會，佛陀與一千二百五十位比丘在一起。比丘們入城乞食，但居士們只能供養兩三位比丘食物，無法再多供養。他們就關上門說：『人太多了，誰能全部供養呢？』後來乞食的比丘們因為得不到食物而感到苦惱。有居士看到后問比丘們：『你們苦惱嗎？』回答說：『苦惱。』『因為什麼緣故？』比丘們說：『因為王舍城有大型集會，先去乞食的比丘兩三個人能得到供養。居士們就關上門說：「人太多了，誰能全部供養呢？」我們後來乞食得不到食物，所以苦惱。』居士們說：『我現在邀請你們，凡是因為有大型集會的原因，就來我家吃飯。』比丘們說：『佛陀沒有允許因為大型集會的原因而私自接受供養。』比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀因為這件事召集比丘僧團，用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴比丘們：『從今以後允許比丘們因為有大型集會的原因而私自接受供養。從今以後這條戒律應該這樣說：如果比丘私自接受供養，犯波逸提罪，除非有因緣。因緣是指，生病時、製作衣服時、趕路時、在船上時、有大型集會時。』 大型集會是指，最少有八個人，四個舊比丘、四個新來的比丘一起聚集。因為這個原因，導致聚落中的居士們，不能供給所有比丘飲食。 這裡所說的犯戒是指，如果比丘少於八個人聚集時，私自接受供養，犯波逸提罪。如果是八個人、或者超過八個人聚集時，不犯戒。 佛陀住在王舍城。當時，頻婆娑羅王（Bimbisāra）的舅舅在阿耆維外道（Ājīvika）中出家，這位舅舅這樣想：
【English Translation】 English version: Eating separately when there is a solar eclipse, it is a Pāyantika. If the daily alms-round is very short, less than half a yojana (approximately seven kilometers), whether going or returning, (a bhikkhu) separately accepts offerings from the faithful, there is no offense. The Buddha was in Rājagṛha (王舍城). At that time, there was a large gathering in Rājagṛha, and the Buddha was with twelve hundred and fifty bhikkhus. The bhikkhus entered the city to beg for alms, but the householders could only give food to two or three bhikkhus, and could not give any more. They then closed their doors and said, 'There are too many people, who can provide for all of them?' The bhikkhus who came later were distressed because they could not get food. Some householders saw this and asked the bhikkhus, 'Are you distressed?' They replied, 'We are distressed.' 'For what reason?' The bhikkhus said, 'Because there is a large gathering in Rājagṛha, the bhikkhus who beg for alms earlier can get offerings for two or three people. The householders then close their doors and say, 「There are too many people, who can provide for all of them?」 We who come later cannot get food, so we are distressed.' The householders said, 'I now invite you, whoever has the reason of a large gathering, come to my house for food.' The bhikkhus said, 'The Buddha has not allowed separate eating because of a large gathering.' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the bhikkhu sangha because of this matter, and praised the precepts and upholding the precepts with various reasons, and after praising the precepts and upholding the precepts, he told the bhikkhus: 'From now on, bhikkhus are allowed to eat separately because of a large gathering. From now on, this precept should be said as follows: If a bhikkhu eats separately, it is a Pāyantika, except for a reason. The reasons are, when sick, when making clothes, when traveling on the road, when traveling on a boat, when there is a large gathering.' A large gathering means that there are at least eight people, four old bhikkhus and four newly arrived bhikkhus gathering together. Because of this reason, the householders in the settlement cannot provide food for all the bhikkhus. The offense here refers to, if bhikkhus gather with less than eight people, and separately accept offerings, it is a Pāyantika. If there are eight people, or more than eight people gathering, there is no offense. The Buddha was in Rājagṛha. At that time, King Bimbisāra's (頻婆娑羅王) uncle had left home among the Ājīvikas (阿耆維外道), and this uncle thought:
我外甥瓶沙王，深敬佛及弟子。我為是王故，當請佛及弟子作一食。」是外道便入王舍城，求米麵、胡麻、小豆。諸居士問言：「欲作何等？」答言：「我外甥深敬佛，我欲令歡喜故，欲請佛及弟子作一食。」諸居士信佛法故，故多與米麵。得已出城見一比丘，即便語言：「汝能為我請佛及爾所弟子，明日至我舍食不？」比丘答言：「佛未聽我等受沙門別眾食。」彼言：「俱是出家人，何故不聽？有何不可？我亦不敬汝等，但為外甥敬佛，欲令歡喜故，為汝等作食。」時外道作是念：「我當辦具飲食，若佛與弟子來者當與，若不來者當用作酒自飲。」是比丘不知云何？以是事白佛。佛以是事集比丘僧種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽沙門因緣故別眾食。從今是戒應如是說：若比丘別眾食，波逸提，除因緣。因緣者，病時、作衣時、道行時、船行時、大眾集時、沙門請時。」
沙門者，名阿耆維尼揵子老弟子，略說除佛五眾，余出家人皆名沙門。
是中犯者，若沙門請比丘，白衣手持食與，是比丘受請，不犯；食者，波逸提。若白衣請比丘，沙門手持食與，是比丘受請故，突吉羅；食者，不犯。若白衣請比丘，白衣手持食與。受請故，突吉羅；食者，波逸提。
不犯者，
【現代漢語翻譯】 現代漢語譯本：我的外甥瓶沙王（Bimbisara），非常尊敬佛陀和他的弟子們。爲了我的外甥，我應當邀請佛陀和他的弟子們來我家吃一頓飯。』這個外道就進入王舍城（Rajagrha），去尋找米、面、胡麻、小豆。一些居士問他說：『您想做什麼？』他回答說：『我的外甥非常尊敬佛陀，我想讓他高興，所以想邀請佛陀和他的弟子們來我家吃一頓飯。』這些居士因為信仰佛法，所以給了他很多米麵。他得到米麵后，出城看見一位比丘（bhiksu），就對他說：『您能幫我邀請佛陀和他的弟子們，明天到我家吃飯嗎？』比丘回答說：『佛陀沒有允許我們接受沙門（sramana）的別眾食。』他（外道）說：『大家都是出家人，為什麼不允許呢？有什麼不可以的？我並不是尊敬你們，只是爲了我的外甥尊敬佛陀，想讓他高興，才為你們做飯。』當時，這個外道心裡想：『我應當準備好飲食，如果佛陀和他的弟子們來，就給他們吃；如果不來，我就用來釀酒自己喝。』這位比丘不知道該怎麼辦，就把這件事告訴了佛陀。佛陀因為這件事召集了比丘僧團，用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴各位比丘：『從今以後，允許沙門因為因緣而接受別眾食。從今以後，這條戒律應當這樣說：如果比丘接受別眾食，犯波逸提（payattika），除非有因緣。因緣是指：生病時、做衣服時、趕路時、乘船時、大眾集會時、沙門邀請時。』 沙門，指的是阿耆維尼揵子（Ajivika Nirgrantha）的老弟子，簡單來說，除了佛陀的五眾弟子外，其餘的出家人都稱為沙門。 在這條戒律中，觸犯的情況是：如果沙門邀請比丘，白衣（layman）用手拿著食物給比丘，這位比丘接受邀請，不犯戒；吃了食物，犯波逸提。如果白衣邀請比丘，沙門用手拿著食物給比丘，這位比丘因為接受邀請，犯突吉羅（dukkhata）；吃了食物，不犯戒。如果白衣邀請比丘，白衣用手拿著食物給比丘，因為接受邀請，犯突吉羅；吃了食物，犯波逸提。 不犯的情況是：
【English Translation】 English version: My nephew, King Bimbisara (Bimbisara, a king who was a patron of the Buddha), deeply reveres the Buddha and his disciples. For the sake of my nephew, I should invite the Buddha and his disciples to a meal at my house.』 This heretic then entered Rajagrha (Rajagrha, a city), seeking rice, flour, sesame, and small beans. Some lay devotees asked him, 『What do you intend to do?』 He replied, 『My nephew deeply reveres the Buddha, and I wish to please him, so I intend to invite the Buddha and his disciples to a meal at my house.』 These lay devotees, because they believed in the Buddha's teachings, gave him much rice and flour. After obtaining these, he went outside the city and saw a bhiksu (bhiksu, a Buddhist monk), and said to him, 『Can you invite the Buddha and his disciples to come to my house for a meal tomorrow?』 The bhiksu replied, 『The Buddha has not permitted us to accept separate meals offered by sramanas (sramana, a wandering ascetic).』 He (the heretic) said, 『Everyone is a renunciant, why is it not permitted? What is wrong with it? I do not respect you, but for the sake of my nephew's reverence for the Buddha, and to please him, I am preparing a meal for you.』 At that time, this heretic thought, 『I should prepare food and drink; if the Buddha and his disciples come, I will give it to them; if they do not come, I will use it to make wine for myself.』 This bhiksu did not know what to do, so he reported this matter to the Buddha. The Buddha, because of this matter, assembled the community of bhiksus, and with various reasons praised the precepts, praised upholding the precepts. After praising the precepts and upholding the precepts, he told the bhiksus, 『From now on, sramanas are permitted to accept separate meals because of circumstances. From now on, this precept should be stated as follows: If a bhiksu accepts a separate meal, he commits a payattika (payattika, an offense requiring confession), except in certain circumstances. The circumstances are: when sick, when making robes, when traveling, when traveling by boat, when a large gathering occurs, when invited by a sramana.』 Sramana refers to the old disciples of Ajivika Nirgrantha (Ajivika Nirgrantha, a sect of ascetics), and in short, apart from the Buddha's five groups of disciples, all other renunciants are called sramanas. In this precept, the violations are: If a sramana invites a bhiksu, and a layman (layman, a non-ordained person) hands the food to the bhiksu, and the bhiksu accepts the invitation, he does not commit an offense; but if he eats the food, he commits a payattika. If a layman invites a bhiksu, and a sramana hands the food to the bhiksu, and the bhiksu accepts the invitation, he commits a dukkata (dukkhata, a minor offense); but if he eats the food, he does not commit an offense. If a layman invites a bhiksu, and a layman hands the food to the bhiksu, and the bhiksu accepts the invitation, he commits a dukkata; and if he eats the food, he commits a payattika. The non-violations are:
若沙門請沙門，手持食與、若受請、若食，不犯。(三十六竟)
佛在舍衛國。爾時節日至，諸居士辦種種好飲食，出城入園林中。爾時十七群比丘，自相謂言：「可共到彼園中看去。」皆言：「可爾。」即自洗浴、莊嚴面目、香油涂發、著新凈衣，到園林中一處立看。是十七群比丘端正姝好多人敬愛，諸居士見共相謂言：「看是諸出家年少端正姝好。」皆言：「實爾。」諸居士歡喜故，持種種好酒食與言：「汝能啖不？」答言：「汝等尚能，我何以不能？」是十七群比丘，多得飲食已醉亂迷悶，食后搖頭掉臂向祇桓，作是言：「我等今日極好快樂，有福德無有衰惱。」爾時諸比丘，在祇桓門間空地經行，聞是音聲，諸比丘問言：「汝今何故言：『我等今日極快樂，有福德無衰惱。』」時十七群比丘即廣說上事。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，非時飲食？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問十七群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責十七群比丘言：「云何名比丘，非時飲食？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘非時啖食，波逸提。」
非時者，過日中至地未了，
【現代漢語翻譯】 現代漢語譯本： 如果沙門（修行者）請沙門（修行者），手持食物給予、或者接受邀請、或者食用，不犯戒。（第三十六條完）
佛陀在舍衛國（Śrāvastī）的時候。當時正值節日，各位居士準備了各種美味的飲食，出城來到園林中。當時有十七群比丘（bhikkhu，佛教僧侶），互相說道：『我們可以一起到那個園林中看看。』大家都說：『可以。』於是各自洗浴、打扮面容、用香油塗抹頭髮、穿上嶄新干凈的衣服，來到園林中一處站立觀看。這十七群比丘（bhikkhu）容貌端正美好，很多人敬愛他們，各位居士看見后互相說道：『看看這些出家的年輕人，容貌端正美好。』大家都說：『確實如此。』各位居士因為歡喜的緣故，拿著各種美酒食物給予他們，說道：『你們能吃嗎？』回答說：『你們尚且能吃，我們為什麼不能？』這十七群比丘（bhikkhu），得到很多飲食后醉酒迷亂，飯後搖頭晃臂走向祇桓（Jetavana，祇樹給孤獨園），這樣說道：『我們今天非常快樂，有福德沒有衰惱。』當時各位比丘（bhikkhu），在祇桓（Jetavana）門間的空地上經行，聽到這些聲音，各位比丘（bhikkhu）問道：『你們現在為什麼說：『我們今天非常快樂，有福德沒有衰惱。』』當時十七群比丘（bhikkhu）就詳細說了上面的事情。其中有比丘（bhikkhu）少欲知足，奉行頭陀（dhūta，苦行），聽到這件事心中不喜，用種種因緣呵責他們：『怎麼能叫比丘（bhikkhu），非時飲食？』用種種因緣呵責完畢，向佛陀詳細稟告。佛陀因為這件事召集比丘僧（bhikkhu sangha，僧團），明知故問十七群比丘（bhikkhu）：『你們確實做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，佛陀的尊稱）！』佛陀用種種因緣呵責十七群比丘（bhikkhu）說：『怎麼能叫比丘（bhikkhu），非時飲食？』用種種因緣呵責完畢，告訴各位比丘（bhikkhu）：『因為這十種利益的緣故，與比丘（bhikkhu）們結戒。從今以後這條戒律應當這樣說：如果比丘（bhikkhu）非時啖食，犯波逸提（pācittiya，一種戒律名稱）。』
非時，指的是過了日中到天黑之前。
【English Translation】 English version: If a Śrāmaṇa (ascetic) invites a Śrāmaṇa (ascetic), offering food by hand, or accepting an invitation, or eating, it is not an offense. (The thirty-sixth concludes)
The Buddha was in Śrāvastī (舍衛國). At that time, it was a festival day, and the lay devotees prepared various delicious foods and went out of the city into the gardens. At that time, seventeen groups of Bhikkhus (比丘, Buddhist monks) said to each other, 'We can go together to that garden to take a look.' Everyone said, 'Okay.' So they each bathed, adorned their faces, applied fragrant oil to their hair, put on new and clean clothes, and came to a place in the garden to stand and watch. These seventeen groups of Bhikkhus (比丘) had handsome and beautiful appearances, and many people loved and respected them. When the lay devotees saw them, they said to each other, 'Look at these young monks who have left home, with their handsome and beautiful appearances.' Everyone said, 'Indeed.' Because the lay devotees were happy, they took various fine wines and foods and gave them to the monks, saying, 'Can you eat these?' The monks replied, 'If you can eat them, why can't we?' These seventeen groups of Bhikkhus (比丘), having obtained much food and drink, became drunk and confused. After the meal, they shook their heads and waved their arms as they walked towards Jetavana (祇桓, Jetavana Anathapindika's Monastery), saying, 'We are extremely happy today, we have merit and no suffering.' At that time, the Bhikkhus (比丘) were walking in the open space between the gates of Jetavana (祇桓), and they heard these voices. The Bhikkhus (比丘) asked, 'Why are you saying now, 'We are extremely happy today, we have merit and no suffering'?' Then the seventeen groups of Bhikkhus (比丘) explained the above matter in detail. Among them, there was a Bhikkhu (比丘) who was content with little desire and practiced Dhūta (頭陀, ascetic practices). Hearing this matter, he was displeased in his heart and rebuked them for various reasons, saying, 'How can you be called Bhikkhus (比丘) and eat at the wrong time?' After rebuking them for various reasons, he reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Bhikkhu Sangha (比丘僧, monastic community), and knowingly asked the seventeen groups of Bhikkhus (比丘), 'Did you really do this?' They replied, 'We did, Bhagavan (世尊, a respectful title for the Buddha)!' The Buddha rebuked the seventeen groups of Bhikkhus (比丘) for various reasons, saying, 'How can you be called Bhikkhus (比丘) and eat at the wrong time?' After rebuking them for various reasons, he told the Bhikkhus (比丘), 'For these ten benefits, I establish a precept for the Bhikkhus (比丘). From now on, this precept should be stated as follows: If a Bhikkhu (比丘) eats food at the wrong time, he commits a Pācittiya (波逸提, a type of offense).'
'Wrong time' refers to the time after midday until before dark.
是中間名非時。
啖者，五種佉陀尼。
食者，五蒲阇尼、若五似食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘非時啖根食，波逸提。若啖莖、葉、磨、果，皆波逸提。若比丘非時食飯、麨、糒、魚、肉，皆波逸提。若比丘非時食五似食：糜、粟、穬麥、莠子、迦師，皆波逸提。
若比丘非時中非時想食，波逸提。非時中時想食，波逸提。非時中疑食，波逸提。若時中非時想食，突吉羅。時中疑食，突吉羅。時中時想食，不犯。(三十七竟)
佛在舍衛國。爾時有比丘名曰上勝，受乞食法。是人日日乞二分食：一分即啖，一分持還，至自房舍著石上曬，明日洗手從凈人受啖。爾時佛共阿難遊行諸比丘房，到是上勝比丘房所，見石上曬飯。佛知故問阿難：「是石上阿誰曬飯？」阿難答言：「世尊！是房中有比丘，名上勝，受乞食法。乞二分食：一分即啖，一分持來著石上曬，明日洗手從凈人受啖，是故曬飯。」佛問阿難：「諸比丘啖舉宿殘食耶？」答言：「實啖。」佛以是事集比丘僧，知而故問上勝比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，啖舉宿殘食？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。
【現代漢語翻譯】 現代漢語譯本： 所謂『非時』，指的是過了規定的時間。 所謂『啖』（khādaniya），指的是五種可咀嚼的食物。 所謂『食』（bhojanīya），指的是五種正餐食物，或者五種類似正餐的食物。 所謂『波逸提』（pāyantika），指的是通過烹煮、燒烤等方式處理過的食物，如果食用后不懺悔，就會障礙修行。 如果比丘在非時食用根莖類食物，犯波逸提罪。如果食用莖、葉、磨碎的食物、水果，都犯波逸提罪。如果比丘在非時食用米飯、炒麵、米粉、魚、肉，都犯波逸提罪。如果比丘在非時食用五種類似正餐的食物：糜子、小米、穬麥、莠子、迦師，都犯波逸提罪。 如果比丘在非時，認為是非時而食用，犯波逸提罪。在非時，認為是時而食用，犯波逸提罪。在非時，心存疑惑而食用，犯波逸提罪。如果在時，認為是非時而食用，犯突吉羅罪。在時，心存疑惑而食用，犯突吉羅罪。在時，認為是時而食用，不犯。（第三十七條戒律結束） 佛陀在舍衛國。當時有一位比丘名叫上勝（Uttara-vijaya），奉行乞食的修行方式。他每天乞討兩份食物：一份當即食用，一份帶回自己的房舍，放在石頭上晾曬，第二天洗手后從凈人那裡拿來食用。當時佛陀與阿難（Ānanda）巡視各個比丘的房舍，來到上勝比丘的房舍，看見石頭上晾曬的米飯。佛陀明知故問阿難：『這石頭上是誰晾曬的米飯？』阿難回答說：『世尊！這房中有一位比丘，名叫上勝，奉行乞食的修行方式。他乞討兩份食物：一份當即食用，一份帶回來放在石頭上晾曬，第二天洗手后從凈人那裡拿來食用，所以晾曬米飯。』佛陀問阿難：『各位比丘食用隔夜的殘食嗎？』阿難回答說：『確實食用。』佛陀因為這件事召集比丘僧眾，明知故問上勝比丘：『你確實做了這件事嗎？』上勝回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他：『怎麼能稱為比丘，卻食用隔夜的殘食呢？』用種種因緣呵斥之後，告訴各位比丘：『爲了十種利益，我為比丘們制定戒律。
【English Translation】 English version: 'Non-time' means after the prescribed time. 'Eating' (khādaniya) refers to the five kinds of chewable food. 'Food' (bhojanīya) refers to the five kinds of staple food, or five kinds of food similar to staple food. 'Pāyantika' refers to food that has been processed by cooking, roasting, etc. If one does not repent after eating it, it will hinder practice. If a bhikkhu eats root food at the wrong time, he commits a Pāyantika offense. If he eats stems, leaves, ground food, or fruit, he commits a Pāyantika offense. If a bhikkhu eats rice, roasted flour, rice gruel, fish, or meat at the wrong time, he commits a Pāyantika offense. If a bhikkhu eats five kinds of food similar to staple food at the wrong time: millet, foxtail millet, emmer wheat, barnyard millet, and Kāśī, he commits a Pāyantika offense. If a bhikkhu eats at the wrong time, thinking it is the wrong time, he commits a Pāyantika offense. If he eats at the wrong time, thinking it is the right time, he commits a Pāyantika offense. If he eats at the wrong time, with doubt in his mind, he commits a Pāyantika offense. If he eats at the right time, thinking it is the wrong time, he commits a Dukkata offense. If he eats at the right time, with doubt in his mind, he commits a Dukkata offense. If he eats at the right time, thinking it is the right time, he does not commit an offense. (The 37th precept ends) The Buddha was in Śrāvastī (Savatthi). At that time, there was a bhikkhu named Uttara-vijaya, who practiced the alms-begging method. He begged for two portions of food every day: one portion he ate immediately, and the other portion he brought back to his dwelling, placed it on a stone to dry in the sun, and the next day he washed his hands and received it from a lay attendant to eat. At that time, the Buddha, together with Ānanda, inspected the dwellings of the bhikkhus, and came to the dwelling of the bhikkhu Uttara-vijaya, and saw the rice drying on the stone. The Buddha, knowing the situation, asked Ānanda: 'Who is drying the rice on this stone?' Ānanda replied: 'Venerable Sir! There is a bhikkhu in this dwelling named Uttara-vijaya, who practices the alms-begging method. He begs for two portions of food: one portion he eats immediately, and the other portion he brings back and places on a stone to dry in the sun, and the next day he washes his hands and receives it from a lay attendant to eat, that is why he is drying the rice.' The Buddha asked Ānanda: 'Do the bhikkhus eat leftover food from the previous day?' Ānanda replied: 'Indeed, they do.' Because of this matter, the Buddha gathered the assembly of bhikkhus, and knowing the situation, asked the bhikkhu Uttara-vijaya: 'Did you really do this?' Uttara-vijaya replied: 'Indeed, I did, Venerable Sir!' The Buddha rebuked him with various reasons: 'How can you be called a bhikkhu, yet eat leftover food from the previous day?' After rebuking him with various reasons, he told the bhikkhus: 'For ten benefits, I establish precepts for the bhikkhus.'
從今是戒應如是說：若比丘舉殘宿佉陀尼、蒲阇尼啖者，波逸提。」
舉殘宿食者，若大比丘，今日手所受食，舉至明日，名舉殘宿食。
食者，五種佉陀尼、五種蒲阇尼、五似食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘啖舉宿根食，波逸提。若啖莖、葉、磨、果，皆波逸提。若食舉宿飯、麨、糒、魚、肉，皆波逸提。若食舉宿麋、粟、穬麥、莠子、迦師飯，皆波逸提。
若比丘，樹生凈地，垂在不凈地，若果墮不凈地，若比丘內宿啖是果者，突吉羅。若樹生不凈地，垂在凈地，若果墮凈地，若比丘以草竹葉以瓦取是果，舉宿明日啖者，波逸提。若比丘，樹生凈不凈地，若果墮竹上、若墮維多羅枝上、摩留多枝上，取果內宿啖者，突吉羅(凈地法，佛在時已舍)。(三十八竟)
佛在舍衛國。爾時長老摩訶迦羅，受一切糞掃物法。是人持糞掃僧伽梨、郁多羅僧、安陀衛、糞掃缽、糞掃杖、糞掃革屣、糞掃食。云何持糞掃僧伽梨？若巷中、若死人處、糞掃中，有段弊衣，取持水上凈浣治，作僧伽梨，郁多羅僧、安陀衛亦如是。糞掃缽者，若巷中、死人處、糞掃中，有棄弊器，取持水上洗治受用。糞掃杖者，若巷中、死人處、糞掃中棄杖，取持水上洗治
【現代漢語翻譯】 現代漢語譯本： 從今以後，戒律應當這樣說：『如果比丘拿取隔夜剩餘的『佉陀尼』（khadani，硬食）、『蒲阇尼』（bhojani，軟食）來吃，犯波逸提（payattika，一種罪名）。』
拿取隔夜剩餘的食物，指的是：如果大比丘今天用手接受的食物，留到第二天，就叫做拿取隔夜剩餘的食物。
食物，包括五種『佉陀尼』、五種『蒲阇尼』、五種類似食物。
波逸提，意思是煮燒覆蓋障礙，如果不懺悔，就能夠障礙修道。
在這裡，觸犯的情況是：如果比丘吃隔夜的根類食物，犯波逸提。如果吃隔夜的莖、葉、磨（粉狀物）、果實，都犯波逸提。如果吃隔夜的米飯、炒麵、米粥、魚、肉，都犯波逸提。如果吃隔夜的麋、粟、穬麥、莠子、迦師飯，都犯波逸提。
如果比丘，樹木生長在乾淨的土地上，果實垂落在不乾淨的土地上，如果果實掉落在不乾淨的土地上，如果比丘把果實存放過夜並食用，犯突吉羅（dukkhata，一種輕罪）。如果樹木生長在不乾淨的土地上，果實垂落在乾淨的土地上，如果果實掉落在乾淨的土地上，如果比丘用草、竹葉或瓦片取下這個果實，存放過夜並在第二天食用，犯波逸提。如果比丘，樹木生長在既乾淨又不乾淨的土地上，如果果實掉落在竹子上、維多羅（vitara）枝上、摩留多（maruta）枝上，拿取果實存放過夜並食用，犯突吉羅（乾淨土地的戒律，佛陀在世時已經廢除）。（第三十八條完）
佛陀在舍衛國（savatthi）。當時，長老摩訶迦羅（Mahakāla），奉行一切糞掃物法。這個人拿著糞掃僧伽梨（pamsukulika sanghati，用廢棄布料縫製的大衣）、郁多羅僧（uttarasanga，上衣）、安陀衛（antaravasaka，內衣）、糞掃缽（pamsukulika patta，用廢棄器皿製成的缽）、糞掃杖（pamsukulika danda，用廢棄木棒製成的杖）、糞掃革屣（pamsukulika camma，用廢棄皮革製成的鞋子）、糞掃食（pamsukulika ahara，乞討來的食物）。怎樣算是拿著糞掃僧伽梨呢？如果在巷子里、死人處、垃圾堆里，有破舊的布料，就拿來用水清洗乾淨，做成僧伽梨，郁多羅僧、安陀衛也是這樣。糞掃缽，如果在巷子里、死人處、垃圾堆里，有丟棄的破舊器皿，就拿來用水清洗乾淨使用。糞掃杖，如果在巷子里、死人處、垃圾堆里有丟棄的木杖，就拿來用水清洗乾淨。
【English Translation】 English version: From now on, the precept should be stated as follows: 'If a bhikkhu takes leftover 'khadani' (hard food) or 'bhojani' (soft food) from the previous day and eats it, he commits a payattika (an offense).'
Taking leftover food from the previous day refers to: if a great bhikkhu receives food with his hand today and keeps it until the next day, it is called taking leftover food from the previous day.
Food includes five types of 'khadani', five types of 'bhojani', and five similar types of food.
Payattika means cooking, covering, and obstructing. If one does not repent, it can obstruct the path of cultivation.
In this case, the offense occurs if a bhikkhu eats leftover root vegetables, he commits a payattika. If he eats leftover stems, leaves, ground substances (flour), or fruits, he commits a payattika. If he eats leftover rice, fried flour, rice porridge, fish, or meat, he commits a payattika. If he eats leftover millet, foxtail millet, broad wheat, darnel, or Kasi rice, he commits a payattika.
If a bhikkhu, a tree grows on clean ground, but the fruit hangs over unclean ground, and if the fruit falls onto unclean ground, if the bhikkhu stores the fruit overnight and eats it, he commits a dukkata (a minor offense). If a tree grows on unclean ground, but the fruit hangs over clean ground, and if the fruit falls onto clean ground, if the bhikkhu uses grass, bamboo leaves, or tiles to pick up the fruit, stores it overnight, and eats it the next day, he commits a payattika. If a bhikkhu, a tree grows on both clean and unclean ground, and if the fruit falls onto bamboo, vitara branches, or maruta branches, and he takes the fruit, stores it overnight, and eats it, he commits a dukkata (the precept regarding clean ground was abolished when the Buddha was alive). (End of the thirty-eighth).
The Buddha was in Savatthi (savatthi). At that time, the elder Mahakāla (Mahakāla) practiced the method of using only discarded things. This person carried a pamsukulika sanghati (robe made from discarded cloth), an uttarasanga (upper garment), an antaravasaka (inner garment), a pamsukulika patta (bowl made from discarded utensils), a pamsukulika danda (staff made from discarded wood), pamsukulika camma (shoes made from discarded leather), and pamsukulika ahara (food obtained by begging). How is a pamsukulika sanghati carried? If there are discarded pieces of cloth in alleys, at places of the dead, or in garbage heaps, he takes them, washes them clean with water, and makes a sanghati. The uttarasanga and antaravasaka are made in the same way. A pamsukulika patta: if there are discarded old utensils in alleys, at places of the dead, or in garbage heaps, he takes them, washes them clean with water, and uses them. A pamsukulika danda: if there are discarded wooden staffs in alleys, at places of the dead, or in garbage heaps, he takes them and washes them clean with water.
畜用。糞掃革屣者，若巷中、死人處、糞掃中，有棄革屣，取持水上凈洗縫治畜用。糞掃食者，若巷中、死人處、糞掃中，有棄羅卜葉、胡荽葉、羅勒葉、若臭糒，自手取持至水上凈洗治已便食，是名糞掃食。是長老受死人處住法，樂住死人處。若國中有疫病死時，便不入城求食，但啖死人所棄飲食。若無疫病死時，則入城求食。是比丘身體肥大、多脂血肉、強壯多力。是比丘一時入城求食，守門人見作是念言：「是比丘有疫病死時不來入城求食，無疫病時便來入城，是比丘身體肥大多脂血肉強壯多力，此人必啖人肉。」一人語二人，二人語三人，如是展轉惡名流佈滿舍衛城，言：「沙門釋子啖人肉。」是中有比丘少欲知足，行頭陀聞是事心不喜，向佛廣說。佛以是事集比丘僧，以種種因緣訶責：「云何名比丘，不從他受飲食著口中？」佛但訶責而未結戒。
是長老摩訶迦羅，得世俗禪定，受死人處住法，樂住死人處。爾時舍衛國有一居士，親里死送向死人住處。諸居士見是比丘言：「此是啖人比丘，我等今日送是死人，親里去後必當為比丘所啖。」棄死人已，諸居士屏處立看。是比丘作是念：「是中所有菜葉干糒，莫令烏鳥來污。」即起往守。諸居士言：「是比丘起已、去已、近已、取已、食已。」諸居士定
【現代漢語翻譯】 現代漢語譯本： 關於使用畜生用具、穿糞掃堆里撿來的破鞋的比丘：如果在巷子里、埋死人的地方、或者糞堆里，有被人丟棄的破鞋，可以撿起來，拿到水邊洗乾淨，縫補好，然後自己使用。關於吃糞掃堆里食物的比丘：如果在巷子里、埋死人的地方、或者糞堆里，有被人丟棄的蘿蔔葉、香菜葉、羅勒葉，或者發臭的剩飯，可以自己撿起來，拿到水邊洗乾淨，處理乾淨后就可以吃，這就叫做吃糞掃食。這位長老接受住在埋死人地方的修行方式，並且樂於住在埋死人的地方。如果國家裡發生瘟疫死人的時候，他就不進城去乞食，只吃埋死人地方被人丟棄的食物。如果沒有瘟疫死人的時候，他就進城去乞食。這位比丘身體肥胖，有很多脂肪、血肉，非常強壯有力。有一次，這位比丘進城乞食，守門人看見他，心裡想：『這位比丘在發生瘟疫死人的時候不來進城乞食，沒有瘟疫的時候就來進城，這位比丘身體肥胖，有很多脂肪、血肉，非常強壯有力，這個人一定是吃人肉的。』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，惡名傳遍了整個舍衛城，說：『沙門釋迦的弟子吃人肉。』這些比丘當中，有一些少欲知足，修頭陀行的比丘聽到這件事，心裡很不高興，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，用各種各樣的因緣責備他們：『怎麼能叫做比丘呢？不應該不經過別人的施捨就把食物放進嘴裡！』佛陀只是責備了他們，但還沒有制定戒律。
長老摩訶迦羅（Mahākāla），獲得了世俗的禪定，接受住在埋死人地方的修行方式，並且樂於住在埋死人的地方。當時，舍衛國（Śrāvastī）有一位居士，親人去世了，被送到埋死人的地方。各位居士看見這位比丘，說：『這位是吃人的比丘，我們今天送來死去的親人，親人離開后一定會被這位比丘吃掉。』丟下死人後，各位居士躲在遠處觀看。這位比丘心想：『這裡所有的菜葉和乾糧，不要讓烏鴉和鳥來弄髒。』於是起身前去守護。各位居士說：『這位比丘起身了、離開了、靠近了、拿起來了、吃掉了。』各位居士確定了。
【English Translation】 English version: Regarding a Bhikshu (monk) using animal implements and wearing discarded shoes from refuse heaps: If there are discarded shoes in alleys, places for the dead, or refuse heaps, he may pick them up, wash them clean by the water, mend them, and use them himself. Regarding a Bhikshu eating food from refuse heaps: If there are discarded radish leaves, coriander leaves, basil leaves, or stinky stale rice in alleys, places for the dead, or refuse heaps, he may pick them up himself, take them to the water to wash them clean, prepare them, and then eat them. This is called eating food from refuse heaps. This elder accepts the practice of dwelling in places for the dead and enjoys dwelling in places for the dead. If there is a plague in the country and people are dying, he will not enter the city to beg for food but will only eat the food discarded at places for the dead. If there is no plague, he will enter the city to beg for food. This Bhikshu is fat, with much fat, blood, flesh, strong, and powerful. Once, this Bhikshu entered the city to beg for food, and the gatekeeper saw him and thought: 'This Bhikshu does not come into the city to beg for food when there is a plague and people are dying, but he comes into the city when there is no plague. This Bhikshu is fat, with much fat, blood, flesh, strong, and powerful. This person must be eating human flesh.' One person told two people, and two people told three people, and so on, the evil reputation spread throughout the entire city of Śrāvastī (舍衛城), saying: 'The Śramaṇa (沙門) disciples of Śākya (釋迦) eat human flesh.' Among these Bhikshus, some who were of few desires and content, practicing Dhūta (頭陀) heard of this matter and were displeased, and they told the Buddha (佛) in detail about this matter. The Buddha gathered the Bhikshu Sangha (比丘僧) because of this matter and rebuked them with various causes and conditions: 'How can you be called Bhikshus? You should not put food in your mouth without receiving it from others!' The Buddha only rebuked them but had not yet established precepts.
The elder Mahākāla (摩訶迦羅) attained worldly Samādhi (禪定), accepted the practice of dwelling in places for the dead, and enjoyed dwelling in places for the dead. At that time, there was a householder in Śrāvastī (舍衛國) whose relative had died and was sent to the place for the dead. The householders saw this Bhikshu and said: 'This is the Bhikshu who eats people. We are sending the dead relative today, and after the relatives leave, he will surely be eaten by this Bhikshu.' After discarding the dead person, the householders stood at a distance to watch. This Bhikshu thought: 'Do not let crows and birds defile all the vegetable leaves and dried provisions here.' So he got up and went to guard them. The householders said: 'This Bhikshu has gotten up, left, approached, taken, and eaten.' The householders were certain.
謂：「沙門釋子啖人肉。」一人語二人，二人語三人，如是展轉惡名流佈滿舍衛城：「沙門釋子實啖人肉。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，種種因緣訶責：「云何名比丘，不受食著口中？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘不受食著口中，波逸提。」
不受食者，不從男女、黃門、二根人受。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘不受飲食著口中，波逸提。隨爾所著口中，口口波逸提。
爾時諸比丘聞佛結戒，欲洗口須水楊枝，求凈人受，不時得辛苦。諸比丘不知云何？以是事白佛。佛以是事集比丘僧，贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘不受食著口中，波逸提，除水及楊枝。」
是中犯者，有五種：若是非時、不與、不受、不作凈、不凈。非時者，過日中后至地未了，是名非時。不與者，若男女、黃門、二根人不與，是名不與。不受者，不從他受，若男女、黃門、二根人，是故名不受。不作凈者，不作火凈、刀凈、爪凈、鸚鵡嘴凈，是名不作凈。不凈者，是飲食不凈、若與不凈食和合。
若比丘非時、不與、不受、不
【現代漢語翻譯】 現代漢語譯本： 有人說：『沙門釋子（指釋迦牟尼的出家弟子）吃人肉。』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，惡名傳遍了舍衛城：『沙門釋子真的吃人肉。』城中有一位比丘，少欲知足，奉行頭陀行（苦行），聽到這件事心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，用各種因緣呵責他們：『怎麼能叫比丘，不經接受食物就放入口中？』用各種因緣呵責完畢后，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘不經接受食物就放入口中，犯波逸提（一種罪名）。』 『不接受食物』，指不從男人、女人、黃門（太監）、二根人（雙性人）那裡接受食物。 『波逸提』，指煮、燒、覆蓋、障礙，如果不懺悔，能障礙修行。 這裡所說的犯戒，是指如果比丘不經接受飲食就放入口中，犯波逸提。每放入口中一次，就犯一次波逸提。 當時，眾比丘聽到佛陀制定戒律，想要洗口，需要水和楊枝（一種清潔牙齒的樹枝），向凈人（負責寺院雜務的在家信徒）求取，卻不能及時得到，感到辛苦。眾比丘不知如何是好，便將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，告訴眾比丘：『從今以後，這條戒律應當這樣說：如果比丘不經接受食物就放入口中，犯波逸提，除了水和楊枝。』 這裡所說的犯戒，有五種情況：如果是非時、不與、不受、不作凈、不凈。『非時』，指過了中午以後到第二天黎明之前，這叫做非時。『不與』，指男人、女人、黃門、二根人不給予，這叫做不與。『不受』，指不從他人接受，如果從男人、女人、黃門、二根人那裡接受，所以叫做不受。『不作凈』，指不作火凈、刀凈、爪凈、鸚鵡嘴凈，這叫做不作凈。『不凈』，指食物不乾淨，或者與不乾淨的食物混合。 如果比丘非時、不與、不受、不
【English Translation】 English version: It was said: 'The Shramana Shakyaputra (referring to the ordained disciples of Shakyamuni) eat human flesh.' One person told two people, two people told three people, and so the evil reputation spread throughout Shravasti: 'The Shramana Shakyaputra actually eat human flesh.' Among them was a Bhikshu (monk) who was content with little, practiced Dhuta (ascetic practices), and upon hearing this matter, was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikshu Sangha (monk community), and rebuked them with various reasons: 'How can you be called a Bhikshu, putting food in your mouth without receiving it?' After rebuking them with various reasons, he told the Bhikshus: 'For these ten benefits, I establish precepts for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu puts food in his mouth without receiving it, he commits a Payattika (a type of offense).' 'Not receiving food' means not receiving food from men, women, eunuchs, or hermaphrodites. 'Payattika' refers to cooking, burning, covering, obstructing; if one does not repent, it can obstruct the path. The offense here refers to if a Bhikshu puts food in his mouth without receiving it, he commits a Payattika. For each time he puts it in his mouth, he commits a Payattika. At that time, the Bhikshus, upon hearing the Buddha establish the precepts, wanted to wash their mouths and needed water and willow branches (a type of twig for cleaning teeth), and sought them from the Upasaka (lay attendant), but could not obtain them in time, and felt hardship. The Bhikshus did not know what to do, so they reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikshu Sangha, praised the precepts, praised the merit of upholding the precepts, and after praising the precepts and the merit of upholding the precepts, told the Bhikshus: 'From now on, this precept should be stated as follows: If a Bhikshu puts food in his mouth without receiving it, he commits a Payattika, except for water and willow branches.' The offense here has five situations: if it is at the wrong time, not given, not received, not made pure, impure. 'Wrong time' refers to after noon until before dawn the next day, this is called the wrong time. 'Not given' refers to men, women, eunuchs, hermaphrodites not giving, this is called not given. 'Not received' refers to not receiving from others, if receiving from men, women, eunuchs, hermaphrodites, therefore it is called not received. 'Not made pure' refers to not making fire purification, knife purification, nail purification, parrot beak purification, this is called not made pure. 'Impure' refers to food that is not clean, or mixed with unclean food. If a Bhikshu at the wrong time, not given, not received, not
作凈、不凈，啖此食者五種罪。若時、不與、不受、不作凈、不凈，啖此食者四罪。若時、與、不受、不作凈、不凈，啖此食者三罪。若時、與、受、不作凈、不凈，啖此食者二罪。若時、與、受、作凈、不凈，啖此食者一罪。若時、與、受、作凈、凈，啖此食者，不犯。
不凈食中，啖舉殘宿不凈食，波逸提。人肉不凈，偷蘭遮。大比丘手觸不凈啖者，突吉羅。(三十九竟)
佛在迦維羅衛國。爾時摩訶男釋，往詣佛所頭面禮佛足一面坐。佛以種種因緣示教利喜，示教利喜已默然。摩訶男聞佛種種因緣示教利喜已，從坐起合掌白佛言：「愿佛及僧受我明日請。」佛默然受。知佛受已，禮佛足右繞而去，還自舍通夜辦種種多美飲食，煮藥草乳汁。辦已早起敷坐處，遣使白佛：「食具已辦，唯聖知時。」佛及眾僧往入其舍就座而坐。摩訶男見佛坐已，自手行水，自手與粳米飯香藥乳汁。爾時六群比丘，以藥乳汁澆粳米飯，盛滿缽置在前更望得。摩訶男作是念：「誰食不食？誰少不少？」作是念已便看。見六群比丘盛滿缽香藥乳汁，澆飯在前不食，問言：「何故不食？」答言：「有生乳不？」摩訶男言：「是藥草乳汁香美並食，有生乳者當更相與。」又問：「有酪不？有熟酥、有生酥、有油魚肉脯不？」答言
【現代漢語翻譯】 現代漢語譯本： 如果（食物）被認為是乾淨或不乾淨的，吃了這種食物的人會犯五種罪過。如果（食物）在適當的時候被給予，但沒有被接受，也沒有被認為是乾淨或不乾淨的，吃了這種食物的人會犯四種罪過。如果（食物）在適當的時候被給予和接受，但沒有被認為是乾淨或不乾淨的，吃了這種食物的人會犯三種罪過。如果（食物）在適當的時候被給予、接受，並且被認為是乾淨的，但實際上是不乾淨的，吃了這種食物的人會犯兩種罪過。如果（食物）在適當的時候被給予、接受，並且被認為是乾淨的，但實際上是不乾淨的，吃了這種食物的人會犯一種罪過。如果（食物）在適當的時候被給予、接受，並且被認為是乾淨的，而且實際上也是乾淨的，吃了這種食物的人，不會犯任何罪過。
在不乾淨的食物中，吃了被舉起的殘羹剩飯，犯波逸提（Payantika，一種輕罪）。吃人肉是不乾淨的，犯偷蘭遮（Sthulanacchaya，一種中等罪）。如果大比丘（Bhikkhu，佛教僧侶）用手觸控不乾淨的食物並吃掉它，犯突吉羅（Dukkata，一種輕微的過失）。（第三十九條完）
佛陀（Buddha）在迦維羅衛國（Kapilavastu）。當時，摩訶男·釋（Mahanama Sakya），前往佛陀所在的地方，頂禮佛足，在一旁坐下。佛陀以種種因緣開示教導，使他歡喜，開示教導完畢后默然不語。摩訶男（Mahanama）聽聞佛陀以種種因緣開示教導，使他歡喜后，從座位上起身，合掌對佛陀說：『愿佛陀和僧團接受我明天的邀請。』佛陀默然接受。得知佛陀接受后，摩訶男（Mahanama）頂禮佛足，右繞佛陀后離開，回到自己的住所，通宵準備各種美味的食物，煮藥草乳汁。準備完畢后，早起鋪設座位，派人稟告佛陀：『食物已經準備完畢，唯聖者知時。』佛陀和眾僧前往他的住所，就座而坐。摩訶男（Mahanama）看到佛陀坐下後，親自倒水，親自供養粳米飯和香藥乳汁。當時，六群比丘（Six Group Bhikkhus），用藥乳汁澆粳米飯，盛滿缽盂放在面前，還希望得到更多。摩訶男（Mahanama）心想：『誰吃誰不吃？誰多誰少？』這樣想著，便觀看。看見六群比丘（Six Group Bhikkhus）盛滿缽盂的香藥乳汁，澆在飯上卻不吃，便問：『為什麼不吃？』回答說：『有生乳嗎？』摩訶男（Mahanama）說：『這是藥草乳汁，香美可以一起食用，如果有生乳，應當再給你們。』又問：『有酪嗎？有熟酥、有生酥、有油魚肉脯嗎？』回答說：
【English Translation】 English version: If (food) is considered clean or unclean, the person who eats this food commits five offenses. If (food) is given at the appropriate time, but is not accepted, nor is it considered clean or unclean, the person who eats this food commits four offenses. If (food) is given and accepted at the appropriate time, but is not considered clean or unclean, the person who eats this food commits three offenses. If (food) is given, accepted, and considered clean at the appropriate time, but is actually unclean, the person who eats this food commits two offenses. If (food) is given, accepted, and considered clean at the appropriate time, but is actually unclean, the person who eats this food commits one offense. If (food) is given, accepted, and considered clean at the appropriate time, and is actually clean, the person who eats this food does not commit any offense.
Among unclean foods, eating leftover food that has been lifted up incurs a Payantika (a minor offense). Eating human flesh is unclean, incurring a Sthulanacchaya (a moderate offense). If a Bhikkhu (Buddhist monk) touches unclean food with his hand and eats it, he commits a Dukkata (a minor transgression). (End of the thirty-ninth)
The Buddha (Buddha) was in Kapilavastu (Kapilavastu). At that time, Mahanama Sakya (Mahanama Sakya), went to where the Buddha was, bowed his head to the Buddha's feet, and sat down to one side. The Buddha taught and delighted him with various causes and conditions, and remained silent after teaching and delighting him. Mahanama (Mahanama) heard the Buddha teaching and delighting him with various causes and conditions, and rose from his seat, put his palms together, and said to the Buddha: 'May the Buddha and the Sangha (monastic community) accept my invitation for tomorrow.' The Buddha accepted in silence. Knowing that the Buddha had accepted, Mahanama (Mahanama) bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and left, returning to his own residence, spending the night preparing various delicious foods, and cooking herbal milk. After preparing, he got up early and laid out the seats, sending a messenger to inform the Buddha: 'The food is ready, may the Holy One know the time.' The Buddha and the Sangha (monastic community) went to his residence, and sat down in their seats. Mahanama (Mahanama) saw the Buddha sitting down, personally poured water, and personally offered rice and fragrant herbal milk. At that time, the Six Group Bhikkhus (Six Group Bhikkhus), poured herbal milk over the rice, filled their bowls and placed them in front of them, hoping to get more. Mahanama (Mahanama) thought: 'Who eats and who doesn't eat? Who has more and who has less?' Thinking this, he watched. Seeing the Six Group Bhikkhus (Six Group Bhikkhus) filling their bowls with fragrant herbal milk, pouring it on the rice but not eating it, he asked: 'Why don't you eat?' They replied: 'Is there fresh milk?' Mahanama (Mahanama) said: 'This is herbal milk, fragrant and delicious, you can eat it together, if there is fresh milk, I will give you more.' He also asked: 'Is there cheese? Is there cooked ghee, raw ghee, oily fish and dried meat?' They replied:
：「是乳香美用好藥草煮並可用食，有酪、熟酥、生酥、油魚肉脯者當與。」諸六群比丘瞋，語摩訶男言：「汝欺佛誑佛及僧，汝不能辦好飲食者，何以請佛及僧？若餘人請者，當隨意與多美飲食，如此熟乳何處不得？」是摩訶男性善不瞋不驚，諸行食人嫉妒瞋恚：「沙門釋子自言：『善好有德。』是釋摩訶男深敬佛及僧，云何現前訶罵？」佛見諸比丘作是惡事為諸白衣所訶，見已默然。爾時摩訶男以多美飲食與眾僧，自恣飽滿。見舉缽已，自手行水，取小床坐佛前，欲聽說法。佛以種種因緣說法示教利喜，示教利喜已從坐起去。爾時佛食后，以是事集比丘僧，以種種因緣訶責六群比丘：「云何名比丘，是摩訶男深敬佛法眾僧，現前以粗語訶罵？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘不病，白衣家中有如是美食，乳酪、生酥、熟酥、油魚、肉脯，自為索如是食者，波逸提。」
家者，白衣舍名家。
美飲食者，乳酪、生酥、熟酥、油魚、肉脯。
病者，風發、冷發、熱發，若啖此食者病差，除是因緣，名曰不病。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘不病，自為索乳，得者波逸提；不得，突吉羅。不病自為索酪、
【現代漢語翻譯】 現代漢語譯本：『如果乳香用好的藥草煮過，並且可以食用，還有乳酪、熟酥、生酥、油、魚、肉脯等，應當給予。』六群比丘生氣了，對摩訶男說：『你欺騙佛，欺騙僧眾，你不能準備好的飲食，為什麼請佛和僧眾？如果其他人請客，應當隨意給予很多美味的飲食，像這樣的熟乳哪裡沒有？』這位摩訶男性格善良，不生氣也不驚慌，那些負責分發食物的人嫉妒生氣：『沙門釋子自己說：『善良美好有德行。』這位釋迦族的摩訶男非常尊敬佛和僧眾，怎麼能當面呵斥謾罵呢？』佛陀看到比丘們做了這些壞事，被在家居士呵斥，看到后默不作聲。當時，摩訶男用許多美味的飲食供養眾僧，讓他們盡情飽餐。看到大家舉缽完畢，親自為大家倒水，取來小床坐在佛陀面前，想要聽佛說法。佛陀用種種因緣說法，開示教導，使大家受益，開示教導完畢，就從座位上起身離開了。當時佛陀飯後，因為這件事召集比丘僧眾，用種種因緣呵責六群比丘：『怎麼能叫比丘呢，這位摩訶男非常尊敬佛法僧三寶，你們竟然當面用粗俗的語言呵斥謾罵？』用種種因緣呵責完畢，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘沒有生病，在家居士家中有這樣的美食，乳酪（yogurt）、生酥（fresh ghee）、熟酥（clarified butter）、油、魚、肉脯（dried meat），自己爲了自己去索取這些食物，犯波逸提（Pāyantika，一種罪名）。』 『家』，指在家居士的住所稱為家。 『美味飲食』，指乳酪、生酥、熟酥、油、魚、肉脯。 『病』，指風病發作、冷病發作、熱病發作，如果吃了這些食物病就好了，除去這些原因，就叫做『沒有生病』。 『波逸提』，指煮燒覆蓋障礙，如果不懺悔，能夠障礙修行。 『是中犯者』，如果比丘沒有生病，爲了自己去索取乳，得到了，犯波逸提；沒有得到，犯突吉羅（Dukkata，一種輕罪）。沒有生病，爲了自己去索取酪（yogurt）……
【English Translation】 English version: 'If frankincense is cooked with good herbs and is edible, and there are yogurt (cheese), cooked ghee (clarified butter), fresh ghee, oil, fish, and dried meat, it should be given.' The group of six monks became angry and said to Mahānāma (name of a person): 'You deceive the Buddha, deceive the Sangha (monastic community), you cannot prepare good food, why do you invite the Buddha and the Sangha? If others invite, they should be given plenty of delicious food at will, where can't such cooked milk be found?' This Mahānāma was kind-hearted, not angry or alarmed. Those who distributed food were jealous and angry: 'The Shramana (wandering ascetics) Shakya (sage of the Shakya clan) say themselves: 'Good, virtuous.' This Shakya Mahānāma deeply respects the Buddha and the Sangha, how can he scold and insult them in person?' The Buddha saw that the monks had done these bad things and were scolded by the laypeople. After seeing this, he remained silent. At that time, Mahānāma offered many delicious foods to the Sangha, allowing them to eat their fill. Seeing that everyone had finished with their bowls, he personally poured water for them and took a small seat in front of the Buddha, wanting to listen to the Dharma (teachings). The Buddha taught the Dharma with various causes and conditions, instructing and benefiting them, and after instructing and benefiting them, he got up from his seat and left. At that time, after the Buddha had eaten, he gathered the monks because of this matter, and scolded the group of six monks with various causes and conditions: 'How can you be called monks, this Mahānāma deeply respects the Buddha, Dharma, and Sangha, and you actually scolded and insulted him in person with vulgar language?' After scolding them with various causes and conditions, he told the monks: 'For the sake of ten benefits, I establish precepts for the monks. From now on, this precept should be said as follows: If a monk is not sick, and there is such delicious food in the house of a layperson, yogurt (cheese), fresh ghee, cooked ghee, oil, fish, dried meat, and he asks for such food for himself, he commits a Pāyantika (an offense requiring confession).' 'Home' refers to the residence of a layperson called home. 'Delicious food' refers to yogurt, fresh ghee, cooked ghee, oil, fish, and dried meat. 'Sick' refers to the onset of wind-related illness, cold-related illness, or heat-related illness. If eating these foods cures the illness, excluding these reasons, it is called 'not sick'. 'Pāyantika' refers to cooking, burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. 'Those who commit offenses in this' If a monk is not sick and asks for milk for himself, if he gets it, he commits a Pāyantika; if he does not get it, he commits a Dukkata (an offense of wrong-doing). If he is not sick and asks for yogurt for himself...
生酥、熟酥、油魚、肉脯，得者波逸提；不得，突吉羅。不病自為索飯羹菜，得者，突吉羅；不得者，亦突吉羅。若索酪汁酪漿酪滓，得者，突吉羅；不得者亦突吉羅。
不犯者，若病、若親里、若先請、若不索自與，不犯。(四十竟第二誦竟)
十誦律卷第十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十四(第三誦之一)
後秦北印度三藏弗若多羅譯
九十波逸提之六
佛在拘睒彌國。爾時長老闡那用有蟲水，諸比丘語闡那言：「莫用有蟲水，多少蟲死。」闡那言：「我用水，不用蟲。」諸比丘言：「汝知水有蟲不？」答言：「知。」「若知者何以用？」答言：「我自用水，不用蟲。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，于眾生中無憐愍心？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責闡那：「云何名比丘，知水有蟲故自取用，于眾生中無憐愍心？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘知水有蟲，用者波逸提。」
知者，若自知、若從他聞。
蟲者，若眼所見、若漉水
【現代漢語翻譯】 現代漢語譯本 生酥（未經煉製的酥油）、熟酥（煉製過的酥油）、油魚（用油炸的魚）、肉脯（肉乾），如果得到這些東西，犯波逸提（一種戒律）；如果沒得到，犯突吉羅（較輕的戒律）。如果沒病卻自己去索要飯、羹、菜，得到這些東西，犯突吉羅；沒得到，也犯突吉羅。如果索要酪汁（乳漿）、酪漿（酸奶）、酪滓（奶酪殘渣），得到這些東西，犯突吉羅；沒得到，也犯突吉羅。
不犯戒的情況：如果生病、如果是親屬、如果事先被邀請、如果沒索要而別人主動給予，就不算犯戒。（四十條戒律結束，第二次背誦結束）
《十誦律》卷第十三 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第十四（第三次背誦之一）
後秦北印度三藏弗若多羅譯
九十波逸提之六
佛陀在拘睒彌國（Kauśāmbī）的時候。當時長老闡那（Channa）使用有蟲的水，眾比丘告訴闡那說：『不要使用有蟲的水，會死很多蟲子。』闡那說：『我用水，不是用蟲。』眾比丘說：『你知道水裡有蟲嗎？』他回答說：『知道。』『如果知道，為什麼還要用？』他回答說：『我只是用水，不是用蟲。』這些比丘中，有些少欲知足、奉行頭陀行（dhūta）的比丘，聽到這件事心裡不高興，用各種理由責備他說：『怎麼能叫比丘呢，對眾生沒有憐憫心？』用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問闡那：『你真的做了這件事嗎？』他回答說：『確實做了，世尊！』佛陀用各種理由責備闡那說：『怎麼能叫比丘呢，明知道水裡有蟲還自己取用，對眾生沒有憐憫心？』用各種理由責備之後，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘知道水裡有蟲，還使用它，就犯波逸提。』
『知道』，指自己知道，或者從別人那裡聽到。
『蟲』，指眼睛能看到的，或者用濾水器
【English Translation】 English version 'Sheng Su' (fresh ghee), 'Shu Su' (cooked ghee), 'You Yu' (oiled fish), 'Rou Pu' (dried meat), obtaining these incurs a Pāyantika (a type of precept violation); not obtaining them incurs a Dukkata (a lighter precept violation). If one is not ill and requests rice, soup, or vegetables for oneself, obtaining these incurs a Dukkata; not obtaining them also incurs a Dukkata. If one requests 'Lao Zhi' (curd juice), 'Lao Jiang' (yogurt), 'Lao Zha' (cheese residue), obtaining these incurs a Dukkata; not obtaining them also incurs a Dukkata.
Not an offense: if one is ill, if it is a relative, if one is invited beforehand, if it is given without being requested, it is not an offense. (End of the fortieth precept, end of the second recitation)
Vinaya in Ten Recitations, Volume 13 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 14 (One of the Third Recitation)
Translated by Tripiṭaka Punyatara from North India of the Later Qin Dynasty
The Sixth of the Ninety Pāyantikas
The Buddha was in Kauśāmbī (拘睒彌國). At that time, the elder Channa (闡那) used water with insects. The bhikkhus told Channa, 'Do not use water with insects, many insects will die.' Channa said, 'I use the water, not the insects.' The bhikkhus said, 'Do you know there are insects in the water?' He replied, 'I know.' 'If you know, why do you use it?' He replied, 'I only use the water, not the insects.' Among these bhikkhus, some who were content with little, practicing dhūta (頭陀行), upon hearing this matter, were displeased and reproached him with various reasons, saying, 'How can you be called a bhikkhu, having no compassion for sentient beings?' After reproaching him with various reasons, they reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the bhikkhu sangha and knowingly asked Channa, 'Did you really do this?' He replied, 'I did, World Honored One!' The Buddha reproached Channa with various reasons, saying, 'How can you be called a bhikkhu, knowing there are insects in the water and still taking it for yourself, having no compassion for sentient beings?' After reproaching him with various reasons, he told the bhikkhus, 'Because of these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu knows there are insects in the water and uses it, he commits a Pāyantika.'
'Knowing' means knowing oneself or hearing from others.
'Insects' refers to those visible to the eye or filtered by a water strainer.
囊所得。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘知水有蟲用者，隨所有蟲死，一一波逸提。
若比丘用有蟲水煮飯、羹、粥、湯染，隨爾所蟲死，一一波逸提。若用有蟲水洗手、洗腳、洗口、面目、洗身，隨爾所蟲死，一一波逸提。
若有蟲水中有蟲想用，波逸提。有蟲水中無蟲想用，波逸提。有蟲水中疑用，波逸提。無蟲水中有蟲想用，突吉羅。無蟲水中疑用，突吉羅。無蟲水中無蟲想用，不犯。(四十一竟)
佛在舍衛國。爾時跋難陀釋子常出入一家。時跋難陀，中前著衣持缽到是家，坐已問訊樂不樂。是居士娶婦未久欲手摩觸，婦言：「莫爾！比丘在此。」居士自念：「若我住者，比丘終不時去。」居士語婦：「與比丘食。」答言：「爾。」居士即出，婦語比丘言：「受是飯麨。」跋難陀言：「日早，小住，時到當受。」居士意謂比丘已去，入欲近婦。見比丘故在，居士作是念：「若我在者比丘不去。」語婦言：「與比丘食。」答言：「爾。」居士即出，婦復持飯麨與語比丘受。跋難陀言：「小住，日時早，時到當受。」居士復念：「比丘必去。」入已故見，即發瞋言：「用是比丘為？我於家中自所欲作不得自在。」跋難陀如是惱居士已，便出去。
【現代漢語翻譯】 現代漢語譯本： 囊所得（Nang Suo De）：通過某種方式獲得的。
波逸提（Bo Yi Ti）：意為煮燒覆障，如果不懺悔過錯，就會障礙修道。
以下是犯戒的情況：如果比丘明知水中有蟲仍然使用，那麼每殺死一隻蟲，就犯一次波逸提。
如果比丘用有蟲的水煮飯、做羹、煮粥、做湯或染色，那麼每殺死一隻蟲，就犯一次波逸提。如果用有蟲的水洗手、洗腳、漱口、洗臉或洗身體，那麼每殺死一隻蟲，就犯一次波逸提。
如果明知水中有蟲，並且認為水中有蟲而使用，犯波逸提。明知水中有蟲，但不認為水中有蟲而使用，犯波逸提。明知水中有蟲，但懷疑水中有蟲而使用，犯波逸提。如果水中沒有蟲，但認為水中有蟲而使用，犯突吉羅（Tu Ji Luo）。如果水中沒有蟲，但懷疑水中有蟲而使用，犯突吉羅。如果水中沒有蟲，並且不認為水中有蟲而使用，不犯戒。（第四十一戒完）
佛陀在舍衛國（She Wei Guo）。當時，跋難陀釋子（Ba Nan Tuo Shi Zi）經常出入一家居士的家。一次，跋難陀在上午穿著僧衣，拿著缽來到這家，坐下後問候居士是否安樂。這位居士新娶了妻子，想要用手愛撫她，他的妻子說：『不要這樣！有比丘在這裡。』居士心想：『如果我待在這裡，比丘終究不會離開。』居士對妻子說：『給比丘食物。』妻子回答說：『好的。』居士就出去了，妻子對比丘說：『請接受這些飯和炒麵。』跋難陀說：『時間還早，我稍等一下，到時候再接受。』居士以為比丘已經走了，就進去想要親近妻子。看到比丘還在，居士心想：『如果我在這裡，比丘就不會離開。』於是對妻子說：『給比丘食物。』妻子回答說：『好的。』居士又出去了，妻子再次拿著飯和炒麵給比丘，請他接受。跋難陀說：『稍等一下，時間還早，到時候再接受。』居士又想：『比丘肯定會走。』進去後卻發現比丘還在，就生氣地說：『要這個比丘有什麼用？我在自己家裡想做什麼都不能自在。』跋難陀這樣惱怒居士之後，就離開了。
【English Translation】 English version: Nang Suo De: Obtained through some means.
Bo Yi Ti: Means 'cooking and covering obstruction'; if one does not repent of transgressions, it can obstruct the path to enlightenment.
The following are cases of offenses: If a Bhikshu (Buddhist monk) knowingly uses water containing insects, for each insect that dies, one commits a Payantika (Bo Yi Ti) offense.
If a Bhikshu uses water containing insects to cook rice, make soup, cook porridge, make broth, or dye, for each insect that dies, one commits a Payantika offense. If one uses water containing insects to wash hands, wash feet, rinse the mouth, wash the face, or wash the body, for each insect that dies, one commits a Payantika offense.
If one knows there are insects in the water and thinks there are insects in the water and uses it, one commits a Payantika offense. If one knows there are insects in the water but does not think there are insects in the water and uses it, one commits a Payantika offense. If one knows there are insects in the water and doubts there are insects in the water and uses it, one commits a Payantika offense. If there are no insects in the water but one thinks there are insects in the water and uses it, one commits a Dukkata (Tu Ji Luo) offense. If there are no insects in the water and one doubts there are insects in the water and uses it, one commits a Dukkata offense. If there are no insects in the water and one does not think there are insects in the water and uses it, one does not commit an offense. (End of the forty-first precept)
The Buddha was in Shravasti (She Wei Guo). At that time, Bhadrananda Shishi (Ba Nan Tuo Shi Zi) frequently visited a certain householder's home. Once, Bhadrananda, in the forenoon, wearing his robes and carrying his bowl, went to this house, sat down, and greeted the householder, asking if he was well. This householder had recently married a wife and wanted to caress her, but his wife said, 'Don't do that! There is a Bhikshu here.' The householder thought to himself, 'If I stay here, the Bhikshu will never leave.' The householder said to his wife, 'Give the Bhikshu food.' His wife replied, 'Okay.' The householder then went out, and the wife said to the Bhikshu, 'Please accept this rice and fried flour.' Bhadrananda said, 'It is still early, I will wait a little while and accept it when the time comes.' The householder thought that the Bhikshu had already left, so he went inside wanting to be intimate with his wife. Seeing that the Bhikshu was still there, the householder thought, 'If I am here, the Bhikshu will not leave.' So he said to his wife, 'Give the Bhikshu food.' His wife replied, 'Okay.' The householder went out again, and the wife again offered rice and fried flour to the Bhikshu, asking him to accept it. Bhadrananda said, 'Wait a little while, it is still early, I will accept it when the time comes.' The householder thought again, 'The Bhikshu will surely leave.' But upon entering, he saw that the Bhikshu was still there, so he angrily said, 'What is the use of this Bhikshu? I cannot do what I want in my own home.' After Bhadrananda annoyed the householder in this way, he left.
食後向諸比丘說：「我今日故惱是居士。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，有食家中強坐？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，有食家中強坐？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘有食家中強坐者，波逸提。」
有食者，女人名男子食。
家者，白衣房舍。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘有食家中強坐，波逸提。若起還坐，隨得爾所波逸提。
不犯者，若斷淫慾家、若受齋家、若更有所尊重人在座、若是舍多人出入，不犯。(四十二竟)
佛在舍衛國。爾時跋難陀釋子常出入一家，中前著衣持缽往到其舍，閉門戶向，獨與一女舍內相近坐。時有一乞食比丘，早起著衣持缽入城乞食，次到是家門前立彈指。時跋難陀釋子見乞食比丘，是乞食比丘不見跋難陀。跋難陀語居士婦：「與是比丘食。」女人作是念：「必是跋難陀相識。」即取缽與滿粳米飯，以好羹澆上。乞食比丘得已持去，女人還入。跋難陀問言：「與比丘食耶？」答言：「已與。」
【現代漢語翻譯】 現代漢語譯本： 飯後，他對眾比丘說：『我今天故意為難那位居士。』眾比丘中，有少欲知足、奉行頭陀行的比丘，聽到這件事後心中不悅，用各種理由責備他說：『怎麼能叫比丘呢，竟然在有食物的人家強行就坐？』用各種理由責備完畢后，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧眾，明知此事卻故意問跋難陀：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備他說：『怎麼能叫比丘呢，竟然在有食物的人家強行就坐？』用各種理由責備完畢后，告訴眾比丘：『爲了十種利益，我為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘在有食物的人家強行就坐，犯波逸提罪。』 『有食』，指女人或男人家中有食物。 『家』，指在家居士的房舍。 『波逸提』，意思是煮燒覆蓋，如果不如法懺悔，能障礙修道。 在此戒中，如果比丘在有食物的人家強行就坐，犯波逸提罪。如果起身又坐下，每次都犯相應的波逸提罪。 不犯的情況：如果是斷絕淫慾的家庭、如果是受齋戒的家庭、如果是有更受尊重的人在座、如果是舍房人來人往，不犯此戒。（第四十二條戒律結束） 佛陀在舍衛國。當時，跋難陀（Nanda）釋子經常出入一家。上午，他穿好衣服，拿著缽，前往那家。那家關著門，他獨自與一個女子在屋內相近而坐。當時，有一位乞食比丘，早起穿好衣服，拿著缽進入城中乞食，依次來到這家門前站立彈指。當時，跋難陀（Nanda）釋子看見了乞食比丘，而乞食比丘沒有看見跋難陀（Nanda）。跋難陀（Nanda）對居士婦說：『給這位比丘食物。』女人心想：『這一定是跋難陀（Nanda）的相識。』就取來缽，盛滿粳米飯，澆上好的羹。乞食比丘得到后拿著離開了，女人又回到屋內。跋難陀（Nanda）問道：『給比丘食物了嗎？』回答說：『已經給了。』
【English Translation】 English version: After the meal, he said to the Bhikkhus (monks): 'Today I deliberately troubled that householder.' Among the Bhikkhus (monks), there were those who were of few desires, content, and practiced Dhuta (ascetic practices). Hearing this, they were displeased and rebuked him for various reasons: 'How can you be called a Bhikkhu (monk), yet you forcibly sit in a house where there is food?' After rebuking him for various reasons, they reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the Sangha (community of monks) and, knowing it, deliberately asked Nanda (name of a monk): 'Did you really do this?' He replied: 'I did, O Blessed One!' The Buddha rebuked him for various reasons: 'How can you be called a Bhikkhu (monk), yet you forcibly sit in a house where there is food?' After rebuking him for various reasons, he told the Bhikkhus (monks): 'For ten benefits, I establish a precept for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk) forcibly sits in a house where there is food, he commits a Pacittiya (minor offense).' 'Having food' refers to a woman or a man's house having food. 'House' refers to the dwelling of a layperson. 'Pacittiya (minor offense)' means to cook and cover up; if one does not repent properly, it can obstruct the path to enlightenment. In this precept, if a Bhikkhu (monk) forcibly sits in a house where there is food, he commits a Pacittiya (minor offense). If he gets up and sits down again, he commits a corresponding Pacittiya (minor offense) each time. The following are not offenses: if it is a household that has abandoned lust, if it is a household observing a fast, if there is a more respected person present, or if it is a house where people are constantly coming and going. (End of the forty-second precept) The Buddha was in Shravasti (ancient Indian city). At that time, Nanda (name of a monk), a Shakyan (clan name) son, frequently went in and out of a certain house. In the morning, he put on his robes, took his bowl, and went to that house. The house was closed, and he sat alone with a woman inside the house, sitting close to each other. At that time, a Bhikkhu (monk) who was begging for food, got up early, put on his robes, took his bowl, and entered the city to beg for food, arriving at the door of this house and standing there, snapping his fingers. At that time, Nanda (name of a monk) saw the Bhikkhu (monk) begging for food, but the Bhikkhu (monk) did not see Nanda (name of a monk). Nanda (name of a monk) said to the householder's wife: 'Give this Bhikkhu (monk) food.' The woman thought: 'This must be an acquaintance of Nanda (name of a monk).' She took the bowl, filled it with polished rice, and poured good soup on top. The Bhikkhu (monk) received it and left, and the woman returned inside. Nanda (name of a monk) asked: 'Did you give the Bhikkhu (monk) food?' She replied: 'I already gave it.'
跋難陀言：「善！此好比丘。」跋難陀食后還祇桓，見乞食比丘作是念：「莫使我空作恩分。」語彼比丘言：「汝今日至某家乞食不？」答言：「到。」「得好食不？」答言：「得。」「汝知不？我教與汝。」比丘問言：「汝爾時在何處？」答言：「在房內乞食。」比丘以是事向諸比丘說，是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，有食家獨與一女人強坐舍內？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，有食家中獨與女人強坐舍內？」如是訶已，為說本生因緣。佛語諸比丘：「過去世時有狗，舍自家至他家乞食，入他家時身在門內尾在門外。時主人居士打不與食。狗詣眾官言：『是居士我至其家乞食，不與我食反更打我，我不破狗法。』眾官問言：『狗有何法？』答言：『我在自家隨意坐臥，到他家時，身入門內尾在門外。』眾官言：『喚居士來。』時即將來，問言：『汝實打是狗，不與食耶？』答言：『實爾。』眾官言：『如是因緣者，由來未有。』即問狗言：『此人應云何治？』狗言：『與此舍衛城內大居士職位。』『何以故？』答言：『我昔在此舍衛城中作大居士，以身口
【現代漢語翻譯】 現代漢語譯本 跋難陀（Nanda，人名）說：『好！這真是個好比丘。』跋難陀（Nanda）飯後回到祇桓（Jetavana，精舍名），看見乞食的比丘，心想：『不要讓我白白地接受了供養。』於是問那個比丘：『你今天去某家乞食了嗎？』回答說：『去了。』『得到好的食物了嗎？』回答說：『得到了。』『你知道嗎？我來教你。』比丘問道：『你當時在哪裡？』回答說：『在房間里乞食。』比丘將這件事告訴了其他的比丘，其中有少欲知足、奉行頭陀行的比丘，聽了這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘呢，在有食物的人家，獨自和一個女人強行坐在屋裡？』用各種理由責備完畢，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知故問跋難陀（Nanda）：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由責備說：『怎麼能叫比丘呢，在有食物的人家，獨自和一個女人強行坐在屋裡？』這樣責備完畢，為他們說了本生因緣。佛陀告訴諸位比丘：『過去世的時候，有一條狗，捨棄自己的家到別人家乞食，進入別人家的時候，身體在門內，尾巴在門外。當時主人居士打了它，不給它食物。狗去向眾官申訴說：『這個居士，我到他家乞食，不給我食物反而打我，我沒有破壞狗的規矩。』眾官問道：『狗有什麼規矩？』回答說：『我在自己家可以隨意坐臥，到別人家的時候，身體進入門內，尾巴在門外。』眾官說：『把居士叫來。』當時就叫來了，問道：『你真的打了這條狗，不給它食物嗎？』回答說：『確實如此。』眾官說：『這樣的因緣，從來沒有過。』就問狗說：『應該怎麼懲罰這個人？』狗說：『給他舍衛城（Shravasti，古印度城市名）內大居士的職位。』『為什麼？』回答說：『我過去在這舍衛城（Shravasti）中做大居士，因為身口』
【English Translation】 English version Nanda (name of a person) said, 'Good! This is a good Bhikkhu (monk).' After the meal, Nanda (name of a person) returned to Jetavana (name of a monastery), saw the Bhikkhu (monk) begging for food, and thought, 'Don't let me receive the offerings in vain.' So he asked that Bhikkhu (monk), 'Did you go to a certain house to beg for food today?' He replied, 'I did.' 'Did you get good food?' He replied, 'I did.' 'Do you know? I'll teach you.' The Bhikkhu (monk) asked, 'Where were you at that time?' He replied, 'I was begging for food in the room.' The Bhikkhu (monk) told this matter to the other Bhikkhus (monks), and among them were Bhikkhus (monks) who were content with little, practiced asceticism, and were unhappy when they heard about this matter. They rebuked him with various reasons, saying, 'How can you be called a Bhikkhu (monk), sitting forcibly in the house alone with a woman in a house with food?' After rebuking him with various reasons, he told the Buddha (the awakened one) about this matter in detail. The Buddha (the awakened one) gathered the Sangha (community) of Bhikkhus (monks) because of this matter, and knowingly asked Nanda (name of a person), 'Did you really do this?' He replied, 'I really did, World Honored One!' The Buddha (the awakened one) rebuked him with various reasons, saying, 'How can you be called a Bhikkhu (monk), sitting forcibly in the house alone with a woman in a house with food?' After rebuking him in this way, he told them the Jataka (birth story). The Buddha (the awakened one) told the Bhikkhus (monks), 'In the past, there was a dog who abandoned his own home to beg for food in other people's homes. When he entered other people's homes, his body was inside the door and his tail was outside the door. At that time, the householder beat him and did not give him food. The dog went to the officials to complain, saying, 'This householder, I went to his house to beg for food, but he did not give me food and instead beat me. I did not break the dog's rules.' The officials asked, 'What are the dog's rules?' He replied, 'I can sit and lie down as I please in my own home, but when I go to other people's homes, my body enters the door and my tail is outside the door.' The officials said, 'Call the householder here.' At that time, he was called and asked, 'Did you really beat this dog and not give him food?' He replied, 'Indeed.' The officials said, 'Such a cause has never existed before.' Then they asked the dog, 'How should this person be punished?' The dog said, 'Give him the position of a great householder in Shravasti (name of an ancient Indian city).' 'Why?' He replied, 'I used to be a great householder in this Shravasti (name of an ancient Indian city), because of my body and mouth'
作惡故，受是弊狗身。是人惡甚於我，若令是人有力勢者，極當作惡，令入地獄極受苦惱，更以何事治能劇於是？』」佛言：「畜生尚知入他家法有齊限，何況於人而不知法？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘食家中獨與一女人舍內強坐，波逸提。」
有食家者，女人名男子食。
獨者，即一比丘一女人，更無第三人。
深處坐者，深入乞食比丘所不見處。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘有食家中，獨與一女人共坐，三事起，一波逸提：一者有食家，二者獨共一女人，三者深處坐。若從坐起還坐，更得三事起，一波逸提。隨起還坐，隨得爾所波逸提。若閉戶向，外有作凈人者，波逸提。若開戶向，外有作凈人者，突吉羅。若開戶向，內有作凈人者，不犯。(四十三竟)
佛在舍衛國。爾時毗羅然國有婆羅門王，名阿耆達，以因緣故，向舍衛國宿一居士舍，問是居士言：「是舍衛城頗有沙門、婆羅門，為大眾師，多人所敬，皆言好人耶？我當時時往見親近，或令我心清凈歡喜。」居士言：「有！沙門瞿曇出釋種中，以信出家剃除鬚髮著袈裟，得阿耨多羅三藐三菩提。汝當時時往見親近，或令汝心
【現代漢語翻譯】 現代漢語譯本：'因為作惡的緣故，才受了這隻惡狗的身體。這個人比我還要惡劣，如果這個人有權有勢，一定會極盡作惡，讓他墮入地獄，極受苦惱，還有什麼事情懲治他能比這更厲害呢？』佛說：『畜生尚且知道進入別人家有規矩限制，何況是人卻不知道規矩？』佛陀用種種因緣責備之後，告訴眾比丘：『因為有十種利益的緣故，我與眾比丘結戒。從今以後，這條戒律應當這樣說：如果有比丘在有食物的人家，單獨與一個女人在隱蔽的室內強行坐下，犯波逸提（Pāyantika，一種輕罪）。』
『有食家』，指女人稱男子為『食』（即施主）。
『獨』，指一個比丘和一個女人，沒有第三個人在場。
『深處坐』，指深入到乞食的比丘看不見的地方。
『波逸提』，意思是煮燒覆障，如果不懺悔，就能障礙修道。
關於此戒的違犯：如果有比丘在有食物的人家，單獨與一個女人共坐，三種情況發生，就犯一次波逸提：一是此家為有食物的人家，二是單獨與一個女人在一起，三是在隱蔽的地方坐著。如果從座位上起來又坐下，又會產生三種情況，再犯一次波逸提。隨起隨坐，就隨之得到相應的波逸提罪。如果關閉門戶面向內，外面有作凈人（指負責清潔等事務的人）的，犯波逸提。如果打開門戶面向外，外面有作凈人的，犯突吉羅（Duṣkṛta，一種更輕的罪）。如果打開門戶面向內，裡面有作凈人的，不犯。（第四十三竟）
佛陀在舍衛國（Śrāvastī）。當時，毗羅然國（Viraṇa）有一位婆羅門王（Brahmin king），名叫阿耆達（Ajiita），因為某種因緣，前往舍衛國，借宿在一個居士（householder）的家中，問這位居士說：『這舍衛城裡有沒有沙門（Śrāmaṇa，出家修行者）、婆羅門，作為大眾的導師，被很多人尊敬，大家都說他是好人呢？我打算時常去拜見親近他們，或許能讓我的內心清凈歡喜。』居士說：『有！沙門瞿曇（Śramaṇa Gautama）出自釋迦（Śākya）族中，因為信仰而出家，剃除鬚髮，身穿袈裟，證得了阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。您應當時常去拜見親近他，或許能讓您的內心清凈歡喜。』
【English Translation】 English version: 'Because of doing evil, he received the body of this vile dog. This person is even more wicked than I am. If this person had power and influence, he would do the utmost evil, causing him to fall into hell and suffer extreme torment. What could punish him more severely than this?' The Buddha said, 'Even animals know that there are limits when entering another's home, how much more so should humans know the rules?' After rebuking them with various reasons, he told the Bhikshus (monks): 'Because of ten benefits, I am establishing a precept for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu, in a house with food, sits forcibly alone with a woman in a secluded room, he commits a Pāyantika (an offense requiring confession).'
'House with food' refers to a woman calling a man 'food' (i.e., a donor).
'Alone' refers to one Bhikshu and one woman, with no third person present.
'Sitting in a secluded place' refers to sitting deep inside where a Bhikshu seeking alms cannot be seen.
'Pāyantika' means cooking, burning, and covering up; if one does not repent, it can obstruct the path to enlightenment.
Regarding violations of this precept: If a Bhikshu, in a house with food, sits alone with a woman, and three conditions arise, he commits one Pāyantika: first, it is a house with food; second, he is alone with a woman; third, he is sitting in a secluded place. If he gets up from his seat and sits down again, three more conditions arise, and he commits another Pāyantika. Each time he gets up and sits down, he incurs the corresponding Pāyantika offense. If he closes the door facing inward, and there is a cleaning person (one who is responsible for cleaning, etc.) outside, he commits a Pāyantika. If he opens the door facing outward, and there is a cleaning person outside, he commits a Duṣkṛta (a minor offense). If he opens the door facing inward, and there is a cleaning person inside, he does not commit an offense. (End of the forty-third)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, in the country of Viraṇa (an ancient kingdom), there was a Brahmin king (a king from the priestly caste) named Ajiita (a proper name). Due to some reason, he went to Śrāvastī and stayed overnight in the house of a householder (a layperson). He asked the householder, 'In this city of Śrāvastī, are there any Śrāmaṇas (wandering ascetics) or Brahmins who are teachers of the masses, respected by many, and whom everyone says are good people? I intend to visit and associate with them often, perhaps it will purify and gladden my heart.' The householder said, 'Yes! Śramaṇa Gautama (the ascetic Gautama) comes from the Śākya (the clan of the Buddha) clan. Out of faith, he left home, shaved his head and beard, wore robes, and attained Anuttarā-samyak-saṃbodhi (the unsurpassed perfect enlightenment). You should visit and associate with him often, perhaps it will purify and gladden your heart.'
清凈歡喜。」問言：「瞿曇沙門今在何處？我當往見。」答言：「瞿曇沙門在舍衛城祇桓精舍。」聞已出居士舍，往詣祇桓。爾時佛與無量百千萬眾圍繞說法，阿耆達王遙見佛在林間，端正殊特諸根寂滅，身出無量光焰如真金聚，至小道口下乘步進，前詣佛所問訊畢一面坐。佛見坐已，種種因緣說法示教利喜，示教利喜已默然。時阿耆達聞佛說法示教利喜已，白佛言：「世尊！愿佛及僧受我毗羅然國夏安居一時。」佛作是念：「我先世果報必應當受。」作是念已默然受請。是婆羅門知佛默然受已，即從坐起右繞而去。是婆羅門所有因緣事竟，還毗羅然國到自舍，為佛及僧辦夏四月多美飲食。爾時阿耆達王語守門者：「我欲夏四月斷外人客安樂自娛，外事好醜一不得白。」時守門者受敕如教。
佛知安居時到，以是因緣集比丘僧，告諸比丘：「今當往詣毗羅然國安居。」諸比丘言：「受教。」於是世尊與五百比丘俱入其國。其國信邪先無精舍，城北有勝葉樹林，其樹茂好地甚平博，佛與大眾止此林中。彼邑狹小人眾少信，乞食難得。佛夜過已會僧，會僧已敕諸比丘：「汝等當知，此邑狹小人眾少信，乞食難得。若欲此安居者住，不者隨意。」是時舍利弗獨往不空道山中，受天王釋夫人阿須輪女舍脂請，夏四月安居
【現代漢語翻譯】 現代漢語譯本：清凈歡喜。』（阿耆達王）問道：『瞿曇沙門（釋迦牟尼佛的出家弟子）現在在哪裡？我應當前去拜見。』（居士）回答說：『瞿曇沙門在舍衛城（古印度城市）的祇桓精舍（佛教寺院）。』（阿耆達王）聽后離開居士的住所，前往祇桓精舍。當時，佛陀被無量百千萬的大眾圍繞著說法，阿耆達王遠遠地看見佛陀在樹林間，相貌端正殊勝，諸根寂靜調伏，身上發出無量的光焰，如同真正的黃金堆積。到達小路口后，（阿耆達王）下車步行前進，來到佛陀的住所，問訊完畢后在一旁坐下。佛陀看見他坐下後，用種種因緣說法開示，使他得到利益和歡喜，開示完畢后就默然不語。當時，阿耆達（王）聽聞佛陀說法開示，得到利益和歡喜后，對佛陀說：『世尊！愿佛陀和僧眾接受我在毗羅然國（古印度地名）夏安居（雨季期間的修行）的邀請。』佛陀心想：『我前世的果報必定應當承受。』這樣想著，就默然接受了邀請。那位婆羅門（阿耆達王）知道佛陀默然接受后，立即從座位上起身，右繞佛陀后離去。這位婆羅門所有（關於邀請佛陀）的因緣之事完畢后，返回毗羅然國到達自己的住所，為佛陀和僧眾準備夏季四個月的豐盛飲食。當時，阿耆達王告訴守門人：『我想要在夏季四個月斷絕外來訪客，安樂地自我娛樂，外面的事情無論好壞都不要稟告我。』當時，守門人接受命令，按照吩咐執行。 佛陀知道安居的時間到了，因為這個因緣召集比丘僧眾，告訴各位比丘：『現在應當前往毗羅然國安居。』各位比丘回答說：『遵命。』於是世尊與五百位比丘一同進入那個國家。那個國家信仰邪教，先前沒有精舍，城北有一片勝葉樹林，那裡的樹木茂盛美好，地面非常平坦寬闊，佛陀與大眾就住在這片樹林中。那個城邑狹小，人口稀少，信仰不足，乞食難以獲得。佛陀在夜晚過後召集僧眾，召集僧眾后告誡各位比丘：『你們應當知道，這個城邑狹小，人口稀少，信仰不足，乞食難以獲得。如果想要在這裡安居的就留下，不想的可以隨意離開。』當時，舍利弗（佛陀的弟子）獨自前往不空道山中，接受天王釋（帝釋天）的夫人阿須輪女舍脂（帝釋天的妻子）的邀請，在那裡度過夏季四個月的安居。
【English Translation】 English version: 'Pure joy.' (King Ajita) asked, 'Where is the Shramana Gautama (ascetic disciple of Shakyamuni Buddha) now? I should go and see him.' (The layman) replied, 'The Shramana Gautama is in the Jeta Grove Monastery (Buddhist monastery) in Shravasti (ancient Indian city).' After hearing this, (King Ajita) left the layman's residence and went to the Jeta Grove. At that time, the Buddha was surrounded by countless hundreds of thousands of people, expounding the Dharma. King Ajita saw the Buddha in the forest from afar, with a dignified and extraordinary appearance, his senses tranquil and subdued, his body emitting immeasurable light, like a pile of pure gold. Upon reaching the entrance of the small path, (King Ajita) dismounted and proceeded on foot, arriving at the Buddha's residence. After paying his respects, he sat down to one side. Seeing him seated, the Buddha expounded the Dharma using various causes and conditions, benefiting and delighting him. After the exposition, he remained silent. At that time, Ajita (King) heard the Buddha's Dharma exposition, received benefit and joy, and said to the Buddha, 'World Honored One! May the Buddha and the Sangha (Buddhist monastic community) accept my invitation to spend the summer retreat (practice during the rainy season) in the country of Veranja (ancient Indian place name).' The Buddha thought, 'I must bear the consequences of my past karma.' Thinking this, he silently accepted the invitation. The Brahmin (King Ajita) knew that the Buddha had silently accepted, and immediately rose from his seat, circumambulated the Buddha to the right, and departed. After all the matters related to inviting the Buddha were completed, the Brahmin returned to Veranja and arrived at his residence, preparing abundant food for the Buddha and the Sangha for the four months of summer. At that time, King Ajita told the gatekeeper, 'I want to cut off outside visitors for the four months of summer, and enjoy myself in peace. Do not report any outside matters to me, whether good or bad.' At that time, the gatekeeper received the order and carried it out as instructed. The Buddha knew that the time for the retreat had arrived, and because of this cause, he gathered the Bhikshu Sangha (community of monks), and told the Bhikshus, 'Now we should go to Veranja to spend the summer retreat.' The Bhikshus replied, 'As you command.' Thereupon, the World Honored One, together with five hundred Bhikshus, entered that country. That country believed in heretical teachings and had no monasteries before. North of the city was a forest of Shami trees (type of tree), where the trees were lush and beautiful, and the ground was very flat and wide. The Buddha and the assembly stayed in this forest. That city was small, with a small population and little faith, making it difficult to obtain alms. After the night had passed, the Buddha gathered the Sangha. After gathering the Sangha, he admonished the Bhikshus, 'You should know that this city is small, with a small population and little faith, making it difficult to obtain alms. Those who wish to stay here for the retreat may stay, and those who do not wish to may leave as they please.' At that time, Shariputra (one of Buddha's disciples) went alone to the Anavatapta Mountain (mythical lake in Buddhist cosmology), accepting the invitation of Shakra (king of the gods) and his wife, Ashura (demi-gods) woman Shachi (Shakra's wife), to spend the four months of summer retreat there.
天食供養。時佛與五百比丘少一人在毗羅然國安居。彼諸居士及婆羅門，以少信心，供養佛及僧至五六日便止。諸比丘行乞食時，極苦難得，長老大目揵連白佛言：「世尊！有樹名閻浮，因此樹故地名閻浮提，欲取此果與大眾食。近閻浮樹有訶梨勒林、有阿摩勒果、郁單曰有自然粳米、忉利天上有食名修陀，皆欲取來以供大眾。有甘地味，我以一手擎諸眾生、一手反地，令諸比丘取地味啖。愿皆聽許。」佛語目連：「汝雖有大神力，諸比丘惡行報熟，不可移轉，皆不聽許。」是國清涼水草豐茂。時有波羅奈國諸牧馬人，隨逐水草來到此國。諸牧馬人信佛心凈，見諸比丘行乞食時極苦難得，語諸長老言：「極辛苦耶？」答言：「極苦。」皆言：「我等知汝極苦乞食難得，今糧食盡正有馬麥，汝能啖不？」諸比丘言：「佛未聽我等食馬麥。」諸比丘不知云何？以是事白佛。佛言：「馬屬看馬人，若諸看馬人能以好草鹹水食馬令肥，此麥自在應受。」是馬有五百匹，比丘有五百少一人。一馬食麥二斗，一斗與比丘，一斗與馬。中有良馬食麥四斗，二斗與佛，二斗與良馬。阿難取佛麥分並自分，入聚落中到一女人前贊佛功德：「佛有如是念定智慧解脫知見大慈大悲，有一切智、三十二相、八十種好，身真金色項有圓光，有梵音
【現代漢語翻譯】 現代漢語譯本：天食供養（指以天上的食物供養）。當時佛陀與五百比丘少一人在毗羅然國安居。那些居士及婆羅門，因為信心不足，供養佛和僧眾五六天就停止了。比丘們行乞食物時，非常困難，難以得到食物。長老摩訶目犍連（Mahamoggallāna）稟告佛陀說：『世尊！有一種樹名叫閻浮（Jambū，一種樹名），因為這種樹的緣故，這塊土地被稱為閻浮提（Jambudīpa，我們所居住的這個世界），我想取這種果實給大眾食用。靠近閻浮樹的地方有訶梨勒（Harītakī，一種藥用植物）林、有阿摩勒果（Āmalaka，余甘子），郁單越（Uttarakuru，北俱盧洲）有自然生長的粳米，忉利天（Tāvatiṃsa，三十三天）上有食物名叫修陀（Sudhā，天上的美食），我都想取來供養大眾。還有甘地的味道，我可以用一隻手托起所有眾生、一隻手反轉大地，讓比丘們取地味食用。希望您都允許。』佛陀告訴目犍連：『你雖然有大神力，但諸位比丘惡行的果報已經成熟，不可轉移，我都不允許。』這個國家清涼，水草豐茂。當時有波羅奈國（Vārāṇasī，古印度城市名）的一些牧馬人，追逐水草來到了這個國家。這些牧馬人對佛陀有清凈的信心，看見比丘們行乞食物時非常困難，難以得到食物，就對比丘們說：『你們很辛苦嗎？』比丘們回答說：『非常辛苦。』牧馬人們都說：『我們知道你們乞食非常辛苦，難以得到食物，現在糧食已經用盡，只有馬麥，你們能吃嗎？』比丘們說：『佛陀沒有允許我們吃馬麥。』比丘們不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『馬屬於看馬人，如果這些看馬人能用好的草和鹹水餵養馬，讓馬肥壯，那麼這些馬麥就可以接受。』這些馬有五百匹，比丘有五百少一人。一匹馬吃麥二斗，一斗給比丘，一斗給馬。其中有良馬吃麥四斗，二斗給佛陀，二斗給良馬。阿難（Ānanda，佛陀的侍者）取佛陀的麥子份額，加上自己的份額，進入村落中，到一個女人面前讚歎佛陀的功德：『佛陀有這樣的念、定、智慧、解脫、知見、大慈大悲，有一切智、三十二相、八十種好，身體是真金色，脖子有圓光，有梵音（Brahmassara，佛陀的聲音）
【English Translation】 English version: Heavenly Food Offering. At that time, the Buddha was dwelling in the country of Virana, along with five hundred monks, minus one. Those lay followers and Brahmins, with little faith, offered food to the Buddha and the Sangha for only five or six days before stopping. When the monks went out to beg for food, it was extremely difficult and hard to obtain. The elder Mahamoggallāna (Mahamoggallāna) reported to the Buddha, saying: 'Venerable One! There is a tree named Jambū (Jambū, a type of tree), and because of this tree, the land is called Jambudīpa (Jambudīpa, the world we live in). I wish to take this fruit and give it to the assembly to eat. Near the Jambū tree, there is a Harītakī (Harītakī, a medicinal plant) forest, there are Āmalaka (Āmalaka, Emblic myrobalan) fruits, Uttarakuru (Uttarakuru, the Northern Kurus) has naturally growing rice, and Tāvatiṃsa (Tāvatiṃsa, the Thirty-three Heavens) has a food called Sudhā (Sudhā, heavenly ambrosia). I wish to take all of these to offer to the assembly. There is also the taste of the earth; I can hold all beings with one hand and turn the earth over with the other, allowing the monks to take the earth's flavor to eat. I hope you will allow all of this.' The Buddha told Moggallāna: 'Although you have great supernatural powers, the retribution of the evil deeds of the monks has matured and cannot be transferred. I will not allow any of it.' This country was cool, with abundant water and grass. At that time, some horse herders from the country of Vārāṇasī (Vārāṇasī, an ancient Indian city) followed the water and grass and came to this country. These horse herders had pure faith in the Buddha, and seeing that the monks were having great difficulty obtaining food when they went out to beg, they said to the elders: 'Are you having a hard time?' The monks replied: 'It is very difficult.' The horse herders all said: 'We know that you are having a very hard time begging for food, and now our grain is exhausted, and we only have horse barley. Can you eat it?' The monks said: 'The Buddha has not allowed us to eat horse barley.' The monks did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'The horses belong to the horse herders. If these horse herders can feed the horses with good grass and salty water to make them fat, then this horse barley can be accepted.' There were five hundred horses, and five hundred monks minus one. One horse eats two measures of barley, one measure for the monk and one measure for the horse. Among them, there were good horses that ate four measures of barley, two measures for the Buddha and two measures for the good horse. Ānanda (Ānanda, the Buddha's attendant) took the Buddha's share of barley, added it to his own share, and entered the village. He went before a woman and praised the Buddha's merits: 'The Buddha has such mindfulness, concentration, wisdom, liberation, knowledge, great compassion, and great mercy. He has all-knowing wisdom, the thirty-two major marks, the eighty minor marks, a body of true golden color, a halo around his neck, and a voice of Brahma (Brahmassara, the Buddha's voice).'
聲，視之無厭。若不出家應作轉輪聖王，我與汝等一切皆屬。今出家得阿耨多羅三藐三菩提，未度者度，未解者解，未滅者滅，未度生老病死憂悲苦惱者度，以小因緣在此安居。汝持此麥為佛作飯。」女即答言：「我家多事不能得作。」時有一女，聞佛功德即生敬心，如是人者世未曾有，語阿難言：「我與作飯及作汝分，更有善德持戒比丘，若有力者亦當與作。」女即作飯持與阿難。阿難深心敬佛，如是思惟：「佛為王種常御肴膳，今此粗惡何能益身？」作是念已，行水授飯，見佛食之悲哽情塞。佛知其意，而欲釋之曰：「汝能啖此飯不？」答言：「能啖。」受而食之滋味非常，實是諸天以味加之，欣悅無量悲塞即除。佛食已訖，阿難行水澆手攝衣缽，白佛言：「世尊！今倩一女作飯不肯，傍有一女不倩自作。」佛語阿難：「不作飯者所應當得則不能得，若作飯者，應作轉輪王第一夫人。自作飯者此福無量，若使不作余福，此德廣大乃至解脫。」是時世尊宿行未除，一時之中無有知佛及僧于毗羅然國啖馬麥者。爾時魔王化作諸比丘，飯食盈長赍向諸國，道路逢者問言：「汝從何來？」答言：「毗羅然國來。」諸居士言：「佛在彼住有供養不？」答言：「彼常有大會肴膳盈長，我所持者是彼遣余。」
爾時世尊宿
【現代漢語翻譯】 現代漢語譯本 聲音，看了也不會厭倦。如果不出家，本應成為轉輪聖王，我和你們的一切都歸屬於他。現在出家證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），要度化未被度化的人，解開未被理解的，滅除未被滅除的，救度那些未脫離生老病死憂悲苦惱的人，因為一些小的因緣在此地安居。你拿著這些麥子為佛陀做飯。』那女子立即回答說：『我家事情很多，不能做飯。』當時有一位女子，聽聞佛陀的功德，心中生起敬意，覺得這樣的人世間從未有過，她對阿難（Ananda，佛陀的侍者）說：『我來做飯，也做你的那份，如果還有持戒的比丘有能力，也應當為他們做飯。』女子就做了飯，拿去給阿難。阿難內心深深地敬重佛陀，這樣思量：『佛陀是王族出身，經常享用美味佳餚，現在這些粗糙的食物怎麼能有益於身體呢？』這樣想著，他遞水授飯，看到佛陀吃下去，悲傷哽咽，心情阻塞。佛陀知道他的心意，想要開解他，就說：『你能吃下這飯嗎？』阿難回答說：『能吃。』佛陀接過飯吃下去，覺得滋味非常，實際上是諸天在飯中加入了美味，佛陀欣悅無量，悲傷阻塞立刻消除。佛陀吃完飯後，阿難行水為佛陀澆手，整理衣缽，對佛陀說：『世尊！我請一位女子做飯，她不肯，旁邊有一位女子，沒有請她，她自己就做了。』佛陀告訴阿難：『不做飯的人，本應得到的就不能得到，如果做飯的人，應當成為轉輪王的第一夫人。自己做飯的人，這福德無量，即使不做其他的福德，這功德也廣大，乃至可以解脫。』當時世尊往昔的業行還沒有消除，一時之間沒有人知道佛陀和僧眾在毗羅然國（Veranja）吃馬麥這件事。 當時魔王化作諸位比丘，飯食豐盛，運送到各個國家，在路上遇到人，別人問他們：『你們從哪裡來？』他們回答說：『從毗羅然國來。』那些居士們說：『佛陀在那裡住，有人供養嗎？』他們回答說：『那裡經常有盛大的集會，美味佳餚豐盛，我們所拿的這些是他們派人送來的剩餘。』 當時世尊往昔的業
【English Translation】 English version The voice, one never tires of seeing. If he had not renounced the world, he should have become a Chakravartin King (universal monarch), and everything of mine and yours would belong to him. Now, having renounced the world and attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), he will liberate those who have not been liberated, enlighten those who have not been enlightened, extinguish those who have not been extinguished, and deliver those who have not been delivered from birth, old age, sickness, death, sorrow, grief, suffering, and distress, residing here because of some minor causes. Take this barley and make food for the Buddha.' The woman immediately replied, 'My family has many affairs and I cannot make food.' At that time, there was a woman who, upon hearing of the Buddha's merits, developed reverence in her heart, thinking that such a person had never existed in the world. She said to Ananda (Buddha's attendant), 'I will make food, and I will also make your share. If there are other virtuous and disciplined Bhikkhus (monks) who are able, I should also make food for them.' The woman then made food and brought it to Ananda. Ananda deeply revered the Buddha, thinking, 'The Buddha is of royal lineage and always enjoys delicious meals; how can this coarse food benefit his body?' With this thought, he offered water and presented the food. Seeing the Buddha eat it, he felt sorrowful and choked with emotion. The Buddha knew his intention and, wanting to relieve him, said, 'Can you eat this food?' Ananda replied, 'I can eat it.' The Buddha took the food and ate it, finding the taste extraordinary. In reality, the Devas (gods) had added flavor to it. The Buddha was filled with immeasurable joy, and his sorrow and obstruction immediately disappeared. After the Buddha finished eating, Ananda offered water for the Buddha to wash his hands, arranged his robes and bowl, and said to the Buddha, 'World Honored One! I asked a woman to make food, but she refused. There is a woman nearby who made it without being asked.' The Buddha told Ananda, 'Those who do not make food will not obtain what they should obtain. If the woman makes food, she should become the first queen of a Chakravartin King. The merit of those who make food themselves is immeasurable. Even if they do not perform other meritorious deeds, this virtue is vast, even leading to liberation.' At that time, the past karma of the World Honored One had not yet been eliminated. For a time, no one knew that the Buddha and the Sangha (monastic community) were eating horse barley in the country of Veranja. At that time, the Mara King (demon king) transformed into various Bhikkhus, carrying abundant food to various countries. Those who met them on the road asked, 'Where do you come from?' They replied, 'We come from the country of Veranja.' The laypeople said, 'Does the Buddha reside there? Is there any offering?' They replied, 'There are often grand gatherings with abundant delicacies. What we are carrying is the remainder sent by them.' At that time, the past karma of the World Honored One
行已畢，十六大國咸聞世尊與五百比丘毗羅然國三月食馬麥。諸國貴人長者居士大富商人，備眾供具種種肴膳車馱充滿，來迎世尊如親遠至。時有七日未至自恣，佛知故問阿難：「自恣余有幾日？」阿難答言：「余有七日。」佛告阿難：「汝行入城語阿耆達：『佛言：「我于汝國安居已竟，欲遊行諸國。」』」諸比丘言：「世尊！是婆羅門于佛眾僧有何恩德？在此安居窮乏困極，而與之別。」佛言：「此婆羅門雖無恩德，賓主之法宜應與別。」阿難受教，與一比丘俱到門下，語守門人：「可白汝王。」阿難在外時，守門者思惟念言：「阿難名吉，清旦聞之，不白王者，是為不祥。」時阿耆達早起沐頭著白凈衣獨坐中堂，守門者白：「阿難在外。」婆羅門相法，名吉則喜，即語令前：「誰遮？」阿難即入。與坐相問訊已，問阿難言：「汝何故來？」答言：「佛遣我來語汝：『我夏三月住汝國界，安居已竟當遊行余國。』」阿耆達驚言：「阿難！瞿曇沙門在毗羅然國夏住耶？」阿難言：「然。」婆羅門言：「云何得住？誰所供給？」阿難答言：「窮乏困極，佛及眾僧三月食馬麥。」時阿耆達始自覺悟，憶前請佛及僧夏四月住，供具已備。「云何令佛及僧三月食馬麥？如是惡聲流佈諸國，當言：『阿耆達長夜惡邪，憎嫉佛法
【現代漢語翻譯】 現代漢語譯本 事情已經結束，十六個大國都聽說了世尊與五百比丘在毗羅然國三個月吃馬麥的事情。各國的貴人、長者、居士、大富商人們，準備了各種各樣的供養品和美味佳餚，用車載滿，前來迎接世尊，就像迎接遠道而來的親人一樣。當時距離僧眾自恣日還有七天，佛陀明知故問阿難：『距離自恣日還有幾天？』阿難回答說：『還有七天。』佛告訴阿難：『你進城去告訴阿耆達（Agidata，人名）：『佛說：「我在你的國家安居已經結束，將要前往其他國家。」』眾比丘說：『世尊！這位婆羅門對佛陀和僧眾有什麼恩德呢？我們在這裡安居，窮困潦倒，現在卻要與他告別。』佛說：『這位婆羅門雖然沒有恩德，但賓主之間的禮儀，應該與他告別。』阿難接受了佛的教誨，與一位比丘一同來到門下，告訴守門人：『請稟告你的國王。』阿難在外面等候時，守門人思惟：『阿難的名字是吉祥的意思，清早聽到這個名字，如果不稟告國王，是不吉利的。』當時阿耆達早起洗頭，穿著潔白的衣服，獨自坐在中堂，守門人稟告說：『阿難在外面。』婆羅門懂得相術，認為名字吉祥是好事，就命令說：『讓他進來，是誰阻攔了他？』阿難隨即進入。與阿耆達互相問候后，阿耆達問阿難：『你來這裡有什麼事？』阿難回答說：『佛陀派我來告訴你：「我夏安居三個月住在你的國界，安居已經結束，將要前往其他國家。」』阿耆達驚訝地說：『阿難！瞿曇（Gotama，釋迦牟尼佛的姓氏）沙門在毗羅然國夏安居了嗎？』阿難說：『是的。』婆羅門問：『他是怎麼住下來的？誰來供給他的生活所需？』阿難回答說：『窮困潦倒，佛陀和僧眾三個月都吃馬麥。』這時阿耆達才開始醒悟，回憶起之前曾邀請佛陀和僧眾夏安居四個月，並且已經準備好了供養品。『怎麼會讓佛陀和僧眾三個月都吃馬麥呢？這樣的惡名如果傳遍各國，人們會說：「阿耆達長久以來心懷邪惡，憎恨嫉妒佛法。」』
【English Translation】 English version The matter was concluded, and the sixteen great kingdoms all heard that the World Honored One and five hundred Bhikkhus had eaten horse barley for three months in the country of Veranja (Veranja, name of a place). Nobles, elders, laymen, and wealthy merchants from various countries prepared various offerings and delicacies, filling carts, and came to welcome the World Honored One as if welcoming relatives from afar. At that time, there were seven days before the Pravāraṇa (Pravāraṇa, end of rainy season retreat), the Buddha knowingly asked Ānanda (Ānanda, the Buddha's attendant): 'How many days are left until Pravāraṇa?' Ānanda replied: 'There are seven days left.' The Buddha told Ānanda: 'Go into the city and tell Agidata (Agidata, name of a person): 'The Buddha says, "My rainy season retreat in your country is over, and I will depart to other countries."'' The Bhikkhus said: 'World Honored One! What kindness has this Brahmin shown to the Buddha and the Sangha (Sangha, the Buddhist community)? We have been living here in poverty and hardship, and now we are leaving him.' The Buddha said: 'Although this Brahmin has shown no kindness, according to the etiquette between host and guest, we should bid him farewell.' Ānanda accepted the teaching and, together with a Bhikkhu, went to the gate and told the gatekeeper: 'Please inform your king.' While Ānanda was waiting outside, the gatekeeper thought: 'Ānanda's name means auspiciousness. Hearing this name in the early morning without informing the king would be inauspicious.' At that time, Agidata had risen early, washed his head, put on clean white clothes, and was sitting alone in the central hall. The gatekeeper reported: 'Ānanda is outside.' The Brahmin, who understood physiognomy, believed that an auspicious name was a good omen, and ordered: 'Let him in. Who is stopping him?' Ānanda then entered. After exchanging greetings, Agidata asked Ānanda: 'Why have you come here?' Ānanda replied: 'The Buddha sent me to tell you: "I have spent the three months of the rainy season retreat in your territory. The retreat is over, and I will depart to other countries."' Agidata was surprised and said: 'Ānanda! Did the Śramaṇa (Śramaṇa, a wandering ascetic) Gotama (Gotama, the Buddha's family name) spend the rainy season retreat in Veranja?' Ānanda said: 'Yes.' The Brahmin asked: 'How did he stay? Who provided for his needs?' Ānanda replied: 'In poverty and hardship, the Buddha and the Sangha ate horse barley for three months.' At this time, Agidata began to awaken and recalled that he had previously invited the Buddha and the Sangha to spend the four months of the rainy season retreat and had prepared offerings. 'How could I have allowed the Buddha and the Sangha to eat horse barley for three months? If such a bad reputation spreads to other countries, people will say: "Agidata has long harbored evil thoughts and hates and is jealous of the Buddha's Dharma (Dharma, the teachings of the Buddha)."'
，令佛及僧極受苦困。』」即語阿難：「沙門瞿曇可得悔過留不？」阿難言：「不得。」時阿耆達慚愧憂惱、熱悶躄地，時宗親以水灑面扶起乃醒。親里喻言：「汝莫愁憂，我當與汝懺謝瞿曇強請留住。若不肯住，當赍飲食隨後逐送，若有乏時當以供養。」時阿耆達即與宗親共詣佛所懺悔請住，佛自思惟：「若我不受者，當吐熱血死。」佛憐愍故受請七日。時阿耆達作是思惟：「此四月供具，云何七日能盡？」
佛自恣竟欲越祇國二月遊行，越祇國人聞佛當來，各設供具，我今日、汝明日，如是次第竟於二月。佛自恣已向越祇去，阿耆達赍諸供具隨送佛去，若乏少時當以供養。諸越祇人聞已共作要令：「若佛來者，各自當日辦具小食、時食、中后含消漿飲，勿令乏少。莫使異人間錯其間。」阿耆達知佛宿處，先往施設言：「我今日供、若明日供。」諸越祇人不聽使作，語阿耆達：「汝長夜惡邪，是佛怨家，故惱佛及僧。今欲悅他意故，便作是語：『我今日供、若明日供。』汝有何事，爾許時令佛及僧三月食馬麥，今求供日？」阿耆達聞是語已，慚愧愁憂在一面立，看眾僧為少何物？我當與之。值時無粥，即作種種粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、摩沙豆粥、麻子粥、清粥，辦已奉佛，佛言：「與眾僧。
【現代漢語翻譯】 現代漢語譯本：'使佛陀和僧侶們遭受極大的痛苦。'」然後告訴阿難：『沙門瞿曇（釋迦牟尼佛的尊稱）可以被勸說悔過而留下來嗎？』阿難回答說：『不能。』當時，阿耆達（人名）慚愧憂愁，心中煩悶而倒在地上，他的親屬用水灑在他的臉上，扶起他才醒過來。親屬們勸慰他說：『你不要愁憂，我們應當為你向瞿曇（釋迦牟尼佛的尊稱）懺悔，懇請他留下來。如果他不肯留下，我們就準備飲食跟隨送行，如果他有什麼缺乏，我們就供養他。』當時，阿耆達（人名）就和親屬們一起到佛陀那裡懺悔，請求佛陀留下，佛陀自己思惟：『如果我不接受他的請求，我就會吐血而死。』佛陀因為憐憫的緣故，接受了他的七日供養。當時，阿耆達（人名）心想：『這四個月的供養品，怎麼能在七天內用完呢？』 佛陀隨意自在地接受供養完畢后，打算在二月離開越祇國（古代印度的一個國家）。越祇國（古代印度的一個國家）的人們聽說佛陀要來，各自準備供養品，我今天供養，你明天供養，像這樣依次安排了兩個月的供養。佛陀接受供養完畢后，就向越祇國（古代印度的一個國家）出發了，阿耆達（人名）帶著各種供養品跟隨送行，如果有什麼缺乏，就及時供養。各位越祇國（古代印度的一個國家）的人們聽到后，共同約定說：『如果佛陀來了，各自在當天準備好小食、時食、中午後的含消漿飲，不要讓他缺少。不要讓其他人插手其中。』阿耆達（人名）知道佛陀要住宿的地方，就先去安排，說：『我今天供養，或者明天供養。』各位越祇國（古代印度的一個國家）的人們不讓他做，對阿耆達（人名）說：『你長久以來心懷邪惡，是佛陀的仇敵，所以惱害佛陀和僧侶。現在想要討好他，就說這樣的話：『我今天供養，或者明天供養。』你有什麼事呢？你讓佛陀和僧侶三個月吃馬麥，現在才想要求供養的日子？』阿耆達（人名）聽到這些話后，慚愧愁憂地站在一邊，看著眾僧缺少什麼東西？我應當給他們。正好當時沒有粥，他就做了各種各樣的粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、摩沙豆粥、麻子粥、清粥，準備好后奉獻給佛陀，佛陀說：『給眾僧吧。』
【English Translation】 English version: 'Causing the Buddha and the Sangha (monastic community) to suffer greatly.' Then he said to Ananda (Buddha's attendant): 'Can the Shramana (ascetic) Gautama (Buddha's name) be persuaded to repent and stay?' Ananda (Buddha's attendant) replied: 'No.' At that time, Ajita (a person's name) was ashamed, worried, and felt suffocated, collapsing to the ground. His relatives sprinkled water on his face and helped him up, and he regained consciousness. His relatives comforted him, saying: 'Do not worry, we should repent to Gautama (Buddha's name) on your behalf and earnestly request him to stay. If he is unwilling to stay, we will prepare food and follow him, and if he lacks anything, we will provide for him.' At that time, Ajita (a person's name) and his relatives went to the Buddha to repent and request him to stay. The Buddha thought to himself: 'If I do not accept his request, I will vomit blood and die.' Out of compassion, the Buddha accepted his seven-day offering. At that time, Ajita (a person's name) thought: 'How can these four months' worth of offerings be used up in seven days?' After the Buddha freely accepted the offerings, he intended to leave the country of Vrijji (an ancient Indian state) in the second month. The people of Vrijji (an ancient Indian state) heard that the Buddha was coming, and each prepared offerings, 'I will offer today, you will offer tomorrow,' arranging the offerings in this order for two months. After the Buddha accepted the offerings, he set out for Vrijji (an ancient Indian state), and Ajita (a person's name) followed, carrying various offerings, providing for him if anything was lacking. When the people of Vrijji (an ancient Indian state) heard this, they made a common agreement, saying: 'If the Buddha comes, each of us should prepare small meals, timely meals, and post-midday drinks on that day, so that he will not lack anything. Do not let others interfere.' Ajita (a person's name) knew where the Buddha would stay, so he went ahead to make arrangements, saying: 'I will offer today, or I will offer tomorrow.' The people of Vrijji (an ancient Indian state) did not allow him to do so, saying to Ajita (a person's name): 'You have long harbored evil and are an enemy of the Buddha, so you have troubled the Buddha and the Sangha (monastic community). Now you want to please him, so you say such things: 'I will offer today, or I will offer tomorrow.' What is your purpose? You made the Buddha and the Sangha (monastic community) eat horse barley for three months, and now you want to ask for a day to make offerings?' After hearing these words, Ajita (a person's name) stood aside, ashamed and worried, watching to see what the Sangha (monastic community) lacked, so that he could provide it. At that time, there was no congee, so he made various kinds of congee: ghee congee, sesame congee, oil congee, milk congee, small bean congee, Masha bean congee, hemp seed congee, and clear congee. After preparing them, he offered them to the Buddha, and the Buddha said: 'Give it to the Sangha (monastic community).'
」眾僧不受：「佛未聽我等食八種粥。」以是事白佛，佛言：「從今日聽食八種粥。粥有五事益身：一者除饑，二者除渴，三者下氣，四者除臍下冷，五者消宿食。」時阿耆達自思惟：「我夏四月安樂自娛，若復二月逐沙門瞿曇者，以我一人廢諸國事。今此供具多不可盡，且當布地令佛及僧以足蹈上，即是受用。」即便白佛，愿時受用。佛告阿耆達：「不得如汝所言，此是食物應口受用。」佛欲遣阿耆達故，說偈咒愿：
「一切天祠中， 供養火為最； 婆羅門書中， 薩毗帝為最； 一切諸人中， 帝王尊為最； 一切諸江河， 大海深為最； 一切星宿中， 月明第一最； 一切照明中， 日光為上最； 十方天人中， 佛福田為最。」
爾時佛與阿耆達咒愿竟，遊行跋耆向舍衛國。爾時有一裸形外道隨逐佛后，是外道身體肥大多肉。復有一外道從前逆來，問裸形外道言：「汝於此行為何所得？」答言：「得如是如是食。」問：「何因緣得？」答言：「因是禿居士得。」彼即罵言：「汝弊罪人，因他得如是飲食，云何作惡不善語？若人隨所得好食安隱處而訶罵者，不名為人。若瞿曇沙門聞是語者，必當結戒，不聽弟子與外道食。」是中有比丘少欲知足行頭陀，聞是事心不喜，
【現代漢語翻譯】 現代漢語譯本 眾僧回答說：『佛陀沒有允許我們食用八種粥。』因此將此事稟告佛陀，佛陀說：『從今天起允許食用八種粥。粥有五種益處：一是解除飢餓，二是解除口渴，三是順下氣機，四是去除臍下寒冷，五是消化積食。』當時阿耆達（Ajita，人名）心想：『我夏天四個月安樂自在地享樂，如果再用兩個月跟隨沙門瞿曇（Śramaṇa Gautama，釋迦牟尼佛的稱號），就會因為我一個人而耽誤各國的事務。現在這些供品太多了，無法全部用完，不如將它們鋪在地上，讓佛陀和僧眾用腳踩在上面，就等於是接受享用了。』於是就稟告佛陀，希望佛陀能暫時『享用』這些供品。佛陀告訴阿耆達：『不能像你所說的那樣做，這些是食物，應該用口來食用。』佛陀爲了遣走阿耆達，說了偈頌祝願： 『在一切祭祀天神的場所中，供養火是最殊勝的； 在婆羅門的書籍中，薩毗帝（Savitri，一種讚美詩）是最殊勝的； 在一切人之中，帝王是最尊貴的； 在一切江河中，大海是最深的； 在一切星宿中，月亮的光明是最亮的； 在一切照明中，陽光是最上的； 在十方天人中，佛陀是最好的福田。』 當時，佛陀與阿耆達祝願完畢，跋耆（Vajjī，古印度國名）向舍衛國（Śrāvastī，古印度城市）走去。當時有一個裸形外道跟隨在佛陀身後，這個外道身體肥胖多肉。又有一個外道從對面走來，問裸形外道說：『你在這裡行走能得到什麼好處？』答道：『能得到這樣這樣的食物。』問：『因為什麼緣故能得到？』答道：『因為那個禿頭居士（指佛陀）的緣故。』那人就罵道：『你這個卑鄙的罪人，因為別人才能得到這樣的飲食，怎麼能說出惡語和不善之語呢？如果有人隨著得到好的食物和安穩的住所卻還詆譭謾罵，就不能稱之為人。如果沙門瞿曇聽到這些話，必定會制定戒律，不允許弟子們給外道食物。』當時有一些比丘少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅。
【English Translation】 English version The monks replied, 'The Buddha has not permitted us to eat the eight kinds of congee.' They reported this matter to the Buddha, who said, 'From today onwards, I permit the eating of the eight kinds of congee. Congee has five benefits for the body: first, it eliminates hunger; second, it eliminates thirst; third, it regulates the flow of air downwards; fourth, it eliminates coldness below the navel; and fifth, it digests accumulated food.' At that time, Ajita (a proper noun) thought to himself, 'I have enjoyed four months of comfort and pleasure during the summer. If I were to spend another two months following the Śramaṇa Gautama (another name for Śākyamuni Buddha), I would be delaying the affairs of various countries because of myself alone. Now, there are too many offerings to be used up completely. It would be better to spread them on the ground and have the Buddha and the monks step on them with their feet, which would be equivalent to accepting and enjoying them.' He then reported to the Buddha, wishing the Buddha to temporarily 'enjoy' these offerings. The Buddha told Ajita, 'It cannot be done as you say. These are food items and should be consumed by mouth.' The Buddha, in order to dismiss Ajita, spoke a verse of blessing: 'Among all the places for worshipping gods, offering to fire is the most supreme; In the books of the Brahmins, the Savitri (a type of hymn) is the most supreme; Among all people, the king is the most honored; Among all rivers, the ocean is the deepest; Among all the stars, the moon's brightness is the brightest; Among all illuminations, the sunlight is the most superior; Among the gods and humans of the ten directions, the Buddha is the best field of merit.' At that time, after the Buddha finished blessing Ajita, the Vajjī (an ancient Indian kingdom) headed towards Śrāvastī (an ancient Indian city). At that time, there was a naked ascetic following behind the Buddha. This ascetic was fat and fleshy. Another ascetic came from the opposite direction and asked the naked ascetic, 'What benefit do you gain from walking here?' He replied, 'I obtain such and such food.' He asked, 'By what cause do you obtain it?' He replied, 'Because of that bald layman (referring to the Buddha).' That person then scolded, 'You despicable sinner, you are able to obtain such food because of others. How can you speak evil and unkind words? If someone enjoys good food and a comfortable place to live and yet slanders and curses, he cannot be called a human being. If the Śramaṇa Gautama hears these words, he will surely establish a precept, not allowing his disciples to give food to ascetics.' At that time, there were some monks who were content with little, practicing the dhūta (ascetic practices), and upon hearing this matter, they were displeased.
向佛廣說。佛以是事集比丘僧，語諸比丘：「是諸外道長夜邪見，是法怨賊求覓罪過。若為他人刀杖所打、若得毒藥、若有殺者，必當言沙門釋子所為。」爾時佛但訶責而未結戒。
佛次第遊行到舍衛國，爾時眾人聞佛三月啖馬麥，故猶多供養未息。有賣餅女人，為佛及僧辦于飲食。時阿難於中知飲食事，諸佛常法，不盡得食不從坐起。何以故？若食不足佛力令足。爾時佛猶坐未起，有二外道出家女人，從阿難乞餅。阿難不憶念，佛語：「各與一餅。」時有二餅相著故，一人得一，一人得二。得已小遠共相問言：「汝得幾餅？」答言：「得一。」「汝復得幾？」答言：「得二。」時得一者言：「與我半餅，若不與者，我當相辱。」答言：「各隨所得，何以與汝？」第二更言：「與我半餅，若不與者，我當相辱。」答言：「各隨所得，我不與汝。」得一者言：「阿難必是汝夫、若共私通。若非夫非私通者，與汝一應與我一，如與汝二應與我二。」即便相瞋按頭大喚。佛知故問阿難：「誰故大喚？」答言：「外道女。」「何故大喚？」阿難向佛廣說是事。時佛食后，以此因緣及先因緣故，集比丘僧語諸比丘：「汝等當知，是諸外道長夜邪見，是法怨賊求覓罪過。若為他人刀杖所打、若得毒藥、若有殺者，必當言是沙
【現代漢語翻譯】 現代漢語譯本：佛陀為他們廣泛地講述。佛陀因為這件事召集了比丘僧團，告訴各位比丘：『這些外道長久以來持有邪見，是佛法的怨敵和賊寇，總是尋求過錯。如果有人被刀劍棍棒擊打，或者中了毒藥，或者有人被殺害，他們必定會說是沙門釋迦弟子所為。』當時佛陀只是責備他們，還沒有制定戒律。
佛陀次第來到了舍衛國（Śrāvastī，古印度城市）。當時，人們聽說佛陀曾有三個月的時間吃馬麥，所以仍然有很多供養沒有停止。有一位賣餅的婦女，為佛陀和僧團準備飲食。當時阿難（Ānanda，佛陀的十大弟子之一）在其中負責飲食事務。諸佛通常的做法是，沒有完全得到食物之前不會從座位上起身。為什麼呢？如果食物不足，佛陀會以神力使其充足。當時佛陀還坐在那裡沒有起身，有兩位外道的出家女子，向阿難乞討餅。阿難沒有注意到，佛陀說：『每人給她們一個餅。』當時有兩個餅粘在一起，所以一個人得到一個，一個人得到兩個。得到餅后，她們稍微走遠，互相問道：『你得到幾個餅？』回答說：『得到一個。』『你又得到幾個？』回答說：『得到兩個。』當時得到一個餅的人說：『給我半個餅，如果不給，我就要羞辱你。』回答說：『各自隨所得，為什麼要給你？』另一個人又說：『給我半個餅，如果不給，我就要羞辱你。』回答說：『各自隨所得，我不給你。』得到一個餅的人說：『阿難一定是你的丈夫，或者與你私通。如果不是丈夫也不是私通，給你一個就應該給我一個，像給你兩個就應該給我兩個。』隨即互相嗔怒，按住對方的頭大聲叫喊。佛陀明知故問阿難：『是誰在如此大聲叫喊？』回答說：『是外道女子。』『為什麼如此大聲叫喊？』阿難向佛陀詳細地講述了這件事。當時佛陀用齋完畢后，因為這件事以及之前的因緣，召集比丘僧團，告訴各位比丘：『你們應當知道，這些外道長久以來持有邪見，是佛法的怨敵和賊寇，總是尋求過錯。如果有人被刀劍棍棒擊打，或者中了毒藥，或者有人被殺害，他們必定會說是沙門
【English Translation】 English version: The Buddha extensively explained to them. The Buddha, because of this matter, gathered the Bhikshu Sangha (community of monks), and told the Bhikshus (monks): 'These heretics have long held wrong views, are enemies and thieves of the Dharma (Buddhist teachings), and always seek faults. If someone is struck by swords or sticks, or poisoned, or someone is killed, they will surely say it was done by the Shramana (wandering ascetics) Shakya (referring to Buddha's clan) disciples.' At that time, the Buddha only rebuked them and had not yet established precepts.
The Buddha gradually arrived at Śrāvastī (ancient Indian city). At that time, people heard that the Buddha had eaten horse barley for three months, so many offerings had not ceased. There was a woman selling cakes who prepared food for the Buddha and the Sangha. At that time, Ānanda (one of the ten principal disciples of the Buddha) was in charge of the food affairs. The usual practice of the Buddhas is not to rise from their seats until they have fully received the food. Why? If the food is insufficient, the Buddha will use his power to make it sufficient. At that time, the Buddha was still sitting there and had not risen, there were two female renunciates of other paths who begged cakes from Ānanda. Ānanda did not remember, the Buddha said: 'Give each of them a cake.' At that time, two cakes were stuck together, so one person got one, and one person got two. After getting the cakes, they walked a little further away and asked each other: 'How many cakes did you get?' The answer was: 'Got one.' 'How many did you get?' The answer was: 'Got two.' At that time, the person who got one cake said: 'Give me half a cake, if you don't give it, I will humiliate you.' The answer was: 'Each according to what you got, why should I give it to you?' The other person said again: 'Give me half a cake, if you don't give it, I will humiliate you.' The answer was: 'Each according to what you got, I won't give it to you.' The person who got one cake said: 'Ānanda must be your husband, or having an affair with you. If not a husband and not an affair, giving you one should give me one, like giving you two should give me two.' Then they became angry with each other, held each other's heads and shouted loudly. The Buddha knowingly asked Ānanda: 'Who is shouting so loudly?' The answer was: 'It is the heretic women.' 'Why are they shouting so loudly?' Ānanda explained the matter to the Buddha in detail. At that time, after the Buddha finished eating, because of this matter and the previous causes, he gathered the Bhikshu Sangha and told the Bhikshus: 'You should know that these heretics have long held wrong views, are enemies and thieves of the Dharma, and always seek faults. If someone is struck by swords or sticks, or poisoned, or someone is killed, they will surely say it was the Shramana
門釋子所作。」語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘，裸形外道、外道女，自手與飲食，波逸提。」
裸形者，名阿耆維道、尼揵子道。尼揵外道者，老子、老弟子。佛言：「略說除佛五眾，余殘出家人，皆名外道。」
食者，五佉陀尼、五蒲阇尼、五似食。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以根食自手與裸形外道、外道女，波逸提。莖、葉、磨、果，飯、麨、糒、魚、肉，糜、粟、穬麥、莠子、加師，自手與裸形外道、外道女，波逸提。若裸形外道乞果者，應言：「我等不遮汝果。」若乞水者，亦言：「不遮汝水。」
不犯者，若裸形外道外道女病、若親里、若求出家時(出家時者四月試時)，與，不犯。(四十四竟)
佛在舍衛國。爾時波斯匿王，有小國反，起四種兵：象兵、馬兵、車兵、步兵。集四兵已，王自往看，鎧仗好不？兵人樂不？爾所軍眾能破敵不？六群比丘共相謂言：「今軍欲發，共看去耶？」皆言：「隨意。」即往軍所一處立看。諸國王眼常喜遠視，王遙見比丘，遣人問言：「何因緣來？」六群比丘即答言：「我欲見王。」王作是念，語大臣言：「我于余時難見耶？諸比丘今乃軍中見我。佛聞是
【現代漢語翻譯】 現代漢語譯本： 門釋子所作。佛陀告訴眾比丘：『因為有十種利益，所以要和眾比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘親自將食物給予裸形外道、外道女子，犯波逸提罪。』
裸形者，指的是阿耆維道（Ājīvika）和尼揵子道（Nigantha）。尼揵外道，指的是老子和老子的弟子。佛陀說：『簡單來說，除了佛陀和五眾弟子，其餘的出家人，都稱為外道。』
食物，指的是五種可咀嚼的食物（佉陀尼，khādanī）、五種可吞嚥的食物（蒲阇尼，bhojanī）、五種類似食物的東西。
波逸提（Pāyattika），意思是煮燒覆障，如果不懺悔，就會障礙修道。
在這條戒律中，如果比丘用根莖類的食物親手給予裸形外道、外道女子，犯波逸提罪。莖、葉、磨、果，飯、麨（chǎo，炒麵）、糒（bì，乾糧）、魚、肉，糜、粟、穬麥（kuǎng mài，一種粗麥）、莠子（yǒu zǐ，雜草的籽）、加師（jiā shī，一種調味品），如果比丘親手給予裸形外道、外道女子，犯波逸提罪。如果裸形外道乞討水果，應該說：『我們不阻止你拿水果。』如果乞討水，也應該說：『不阻止你取水。』
不犯戒的情況：如果裸形外道、外道女子生病，或是親屬，或是求出家的時候（求出家時指的是四個月的試用期），給予食物，不犯戒。（第四十四條戒律結束）
佛陀在舍衛國（Śrāvastī）。當時，波斯匿王（Prasenajit），有一個小國反叛，於是集結了四種軍隊：象兵、馬兵、車兵、步兵。集結好四種軍隊后，國王親自去視察，鎧甲兵器是否精良？士兵是否樂於作戰？這些軍隊是否能夠打敗敵人？六群比丘互相說道：『現在軍隊就要出發了，我們一起去看看怎麼樣？』大家都說：『隨便你。』於是就一起去了軍隊駐紮的地方，站在一處觀看。各位國王的眼睛通常喜歡遠眺，國王遠遠地看見了比丘，就派人去問：『因為什麼原因而來？』六群比丘回答說：『我們想見國王。』國王心想，告訴大臣說：『我平時很難見到嗎？這些比丘竟然在軍營中見我。』佛陀聽說了這件事
【English Translation】 English version: This was made by the disciples of Śākya. The Buddha told the Bhikshus: 'For ten benefits, I establish precepts with the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu personally gives food to a naked ascetic or a female ascetic, it is an offense of Pāyattika.'
'Naked ascetics' refers to the Ājīvika and Nigantha sects. 'Nigantha ascetics' refers to Lao Tzu and his disciples. The Buddha said: 'In short, apart from the Buddha and the five groups of disciples, all other renunciants are called ascetics.'
'Food' refers to the five kinds of chewable foods (khādanī), the five kinds of swallowable foods (bhojanī), and five kinds of food-like items.
'Pāyattika' means 'cooking and covering obstruction'; if one does not repent, it can obstruct the path.
Regarding offenses within this precept: If a Bhikshu personally gives root foods to a naked ascetic or a female ascetic, it is an offense of Pāyattika. Stems, leaves, ground substances, fruits, cooked rice, roasted barley flour (chǎo), dried provisions (bì), fish, meat, porridge, millet, coarse wheat (kuǎng mài), weed seeds (yǒu zǐ), and seasoning (jiā shī), if a Bhikshu personally gives these to a naked ascetic or a female ascetic, it is an offense of Pāyattika. If a naked ascetic begs for fruit, one should say: 'We do not prevent you from taking fruit.' If they beg for water, one should also say: 'We do not prevent you from taking water.'
Non-offenses: If the naked ascetic or female ascetic is sick, or is a relative, or is seeking ordination (seeking ordination refers to the four-month trial period), giving food is not an offense. (End of the forty-fourth precept)
The Buddha was in Śrāvastī. At that time, King Prasenajit had a small country rebel, so he gathered four kinds of troops: elephant troops, horse troops, chariot troops, and infantry. After gathering the four kinds of troops, the king personally went to inspect, were the armor and weapons good? Were the soldiers happy to fight? Could these troops defeat the enemy? The group of six Bhikshus said to each other: 'Now the army is about to depart, how about we go and take a look?' Everyone said: 'As you wish.' So they went together to the place where the army was stationed and stood in one place to watch. The eyes of the kings usually liked to look far away, the king saw the Bhikshus from afar and sent someone to ask: 'For what reason have you come?' The group of six Bhikshus replied: 'We want to see the king.' The king thought to himself, and told the ministers: 'Is it difficult for me to be seen at other times? These Bhikshus are seeing me in the army camp.' The Buddha heard about this
事必當結戒，不聽比丘看軍發行。」王喚比丘來，即詣王所。王言：「何因緣來？」答言：「來欲見王。」王言：「我余時難得見耶？乃來軍中見。佛聞是事必當結戒，不聽比丘看軍發行。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，看軍發行？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責六群比丘：「云何名比丘，往看軍發行？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘故往看軍發行，波逸提。」
軍發行者，為斗破賊故，集諸兵人。
軍者，一兵軍，二、三、四兵軍。一兵者，但象兵、但馬兵、但車兵、但步兵，是名一兵。二兵者，像兵、馬兵；象兵、車兵；象兵、步兵；馬兵、車兵；馬兵、步兵；車兵、步兵，是名二兵。三兵者，像兵、馬兵、車兵；象兵、馬兵、步兵；馬兵、車兵、步兵，是名三兵。四兵者，像兵、馬兵、車兵、步兵，是名四兵。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘故往看軍發行，得見者波逸提；不見者，突吉羅。從下向高，得見者波逸提；不見者，突吉羅。從高向下，得見
【現代漢語翻譯】 現代漢語譯本：國王心想：『佛陀知道這件事後，必定會制定戒律，禁止比丘觀看軍隊出征。』國王召來比丘，比丘立即前往國王處。國王問道：『什麼因緣讓你前來？』比丘回答：『前來想見國王。』國王說：『我平時很難見到嗎？竟然到軍營中來見我。佛陀聽聞此事，必定會制定戒律，禁止比丘觀看軍隊出征。』 當時有少欲知足、奉行頭陀行的比丘，聽聞此事心中不悅，用種種理由呵責：『怎麼能稱為比丘，卻觀看軍隊出征？』用種種理由呵責完畢，向佛陀詳細稟告此事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種理由呵責六群比丘：『怎麼能稱為比丘，卻前往觀看軍隊出征？』用種種理由呵責完畢，告訴眾比丘：『因為這十種利益的緣故，為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘故意前往觀看軍隊出征，犯波逸提（Payattiya，一種罪名）。』 軍隊出征，是爲了戰鬥、攻破敵軍，集結所有士兵。 軍隊，分為一兵軍、二兵軍、三兵軍、四兵軍。一兵軍，只有象兵、只有馬兵、只有車兵、只有步兵，這稱為一兵軍。二兵軍，像兵和馬兵；象兵和車兵；象兵和步兵；馬兵和車兵；馬兵和步兵；車兵和步兵，這稱為二兵軍。三兵軍，像兵、馬兵和車兵；象兵、馬兵和步兵；馬兵、車兵和步兵，這稱為三兵軍。四兵軍，像兵、馬兵、車兵和步兵，這稱為四兵軍。 波逸提（Payattiya），意思是煮燒覆蓋障礙，如果不懺悔，能障礙修行。 在此戒中，如果比丘故意前往觀看軍隊出征，看見了，犯波逸提（Payattiya）；沒看見，犯突吉羅（Dukkata，一種輕罪）。從低處向高處走，看見了，犯波逸提（Payattiya）；沒看見，犯突吉羅（Dukkata）。從高處向下走，看見了
【English Translation】 English version: The king thought: 'The Buddha, upon hearing of this, will surely establish a precept forbidding monks from watching the army march out.' The king summoned the monks, who immediately went to the king. The king asked: 'What is the reason for your coming?' The monks replied: 'We came to see the king.' The king said: 'Am I so difficult to see at other times? That you come to see me in the army camp. The Buddha, upon hearing of this, will surely establish a precept forbidding monks from watching the army march out.' At that time, there were monks who were content with little, practicing asceticism (dhuta), who, upon hearing of this, were displeased and rebuked in various ways: 'How can one be called a monk, yet watch the army march out?' After rebuking in various ways, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of monks and, knowing full well, asked the group of six monks: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked the group of six monks in various ways: 'How can one be called a monk, yet go to watch the army march out?' After rebuking in various ways, he told the monks: 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk intentionally goes to watch the army march out, he commits a Payattiya (an offense).' The army marching out is for the purpose of fighting and breaking through the enemy, gathering all the soldiers. An army is divided into a one-force army, a two-force army, a three-force army, and a four-force army. A one-force army consists of only elephant troops, only horse troops, only chariot troops, or only infantry troops; this is called a one-force army. A two-force army consists of elephant troops and horse troops; elephant troops and chariot troops; elephant troops and infantry troops; horse troops and chariot troops; horse troops and infantry troops; chariot troops and infantry troops; this is called a two-force army. A three-force army consists of elephant troops, horse troops, and chariot troops; elephant troops, horse troops, and infantry troops; horse troops, chariot troops, and infantry troops; this is called a three-force army. A four-force army consists of elephant troops, horse troops, chariot troops, and infantry troops; this is called a four-force army. Payattiya means to cook, burn, cover, and obstruct; if one does not repent, it can obstruct the path. In this precept, if a monk intentionally goes to watch the army march out and sees it, he commits a Payattiya; if he does not see it, he commits a Dukkata (a minor offense). If one goes from a lower place to a higher place and sees it, he commits a Payattiya; if he does not see it, he commits a Dukkata. If one goes from a higher place to a lower place and sees
者波逸提；不見者，突吉羅。一兵軍、二兵、三兵、四兵軍亦如是。
不犯者，若不故去、若有因緣道由中過，不犯。
爾時軍去至彼，久未破賊，時波斯匿王有二大臣：一名尼師達多，二名富羅那，先在彼軍，有親里比丘，別久憂念欲見比丘。此二大臣遣使往喚，欲軍中見比丘。比丘遣使報言：「佛結戒，不得看軍。汝莫憂愁，以是因緣我不得往。」諸比丘不知云何？以是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘故往看軍發行，除因緣，波逸提。因緣者，若王遣使喚、若王夫人、王子、大臣、大官、諸將，如是人遣使喚，往者不犯。」(四十五竟)
爾時佛聽諸比丘有因緣得至軍中，諸比丘親里多，此今日請、彼明日請，如是展轉軍中久住。軍中有不信者，嫉妒瞋言：「我等為聚落官職、人民廩食故在此，是比丘弊惡不吉，何因緣復來在此？是比丘久住此者，或作細作，我等或因是比丘故破失退墮。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，種種因緣訶責諸比丘：「云何名比丘，往軍中宿過二夜？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘有因緣往
【現代漢語翻譯】 現代漢語譯本：如果明知故犯，則犯波逸提（Pāyantika，一種戒律）；如果不知情，則犯突吉羅（Dukkata，一種輕罪）。對於由兩名士兵、三名士兵、四名士兵組成的軍隊，情況也是如此。
如果不故意前往，或者因為有事需要從軍隊中經過，則不犯戒。
當時，軍隊前往某地，很久未能攻破敵軍。波斯匿王（Pasenadi，古代憍薩羅國國王）有兩位大臣：一位名叫尼師達多（Nisidatta），一位名叫富羅那（Purana）。他們先前就在軍中，有一位親戚是比丘（Bhikkhu，佛教出家男眾），分別已久，非常想念，想要見他。這兩位大臣派使者去請比丘，想在軍中見他。比丘派使者回復說：『佛陀（Buddha，佛教創始人）已經制定戒律，不得觀看軍隊。你們不要憂愁，因為這個緣故，我不能前往。』諸位比丘不知道該怎麼辦，便將此事稟告佛陀。佛陀因為這件事召集比丘僧團，用各種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，告訴諸位比丘：『從今以後，這條戒律應當這樣說：如果比丘明知故犯，前往觀看軍隊的出發，除非有因緣，則犯波逸提。所謂的因緣，是指國王派使者來請、或者王后、王子、大臣、大官、諸位將領，像這樣的人派使者來請，前往者不犯戒。』（第四十五條戒律結束）
當時，佛陀允許諸位比丘因為有因緣可以前往軍中，諸位比丘的親戚很多，今天請、明天請，就這樣輪流在軍中久住。軍中有些不信佛法的人，嫉妒而生氣地說：『我們爲了聚落的官職、人民的廩食才在這裡，這些比丘行為惡劣不吉祥，因為什麼緣故又來到這裡？這些比丘如果在這裡久住，或許會進行間諜活動，我們或許會因為這些比丘而戰敗退卻。』其中有些比丘少欲知足，奉行頭陀行（Dhuta，苦行），聽到這件事心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，用各種因緣呵責諸位比丘：『怎麼能稱為比丘，前往軍中住宿超過兩夜？』用各種因緣呵責后，告訴諸位比丘：『因為有十種利益的緣故，為諸位比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘因為有因緣前往
【English Translation】 English version: If done knowingly, it is a Pāyantika (an offense requiring confession); if unknowingly, it is a Dukkata (a minor offense). The same applies to an army of two soldiers, three soldiers, or four soldiers.
One does not commit an offense if one does not go intentionally, or if one has a reason to pass through the army.
At that time, an army went to a certain place but had not been able to defeat the enemy for a long time. King Pasenadi (King of Kosala in ancient India) had two ministers: one named Nisidatta and the other named Purana. They were previously in the army and had a relative who was a Bhikkhu (Buddhist monk), whom they had not seen for a long time and missed very much. These two ministers sent a messenger to invite the Bhikkhu, wanting to see him in the army. The Bhikkhu sent a messenger back, saying, 'The Buddha (founder of Buddhism) has established a precept that one must not watch an army. Do not worry, because of this reason, I cannot go.' The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha (Buddhist monastic community) because of this matter, and with various reasons praised the precepts, praised the merits of upholding the precepts, and after praising the precepts and the merits of upholding the precepts, told the Bhikkhus, 'From now on, this precept should be stated as follows: If a Bhikkhu knowingly goes to watch the departure of an army, except for a reason, he commits a Pāyantika. The so-called reason refers to when the king sends a messenger to invite, or the queen, prince, minister, high official, or generals, when such people send a messenger to invite, going is not an offense.' (End of the forty-fifth precept)
At that time, the Buddha allowed the Bhikkhus to go to the army because of a reason. The Bhikkhus had many relatives, who invited them today and invited them tomorrow, and in this way, they stayed in the army for a long time. Some non-believers in the army were jealous and angrily said, 'We are here for the sake of the official positions and the food of the people in the village, and these Bhikkhus are evil and inauspicious. For what reason have they come here again? If these Bhikkhus stay here for a long time, they may be engaged in espionage, and we may be defeated and retreat because of these Bhikkhus.' Among them, some Bhikkhus were content with few desires and practiced Dhuta (ascetic practices), and upon hearing this matter, they were displeased and reported it to the Buddha in detail. The Buddha gathered the Bhikkhu Sangha because of this matter, and with various reasons rebuked the Bhikkhus, 'How can you be called Bhikkhus, going to the army and staying for more than two nights?' After rebuking them with various reasons, he told the Bhikkhus, 'Because of the ten benefits, I establish precepts for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu goes because of a reason
軍中宿過二夜，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘往軍中過二夜宿，波逸提。若在軍中至三夜地了時，波逸提。(四十六竟)
佛在王舍城。爾時六群比丘二夜軍中宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，軍中二夜宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，軍中二夜宿，時往看軍陣、看著器仗、牙旗、幡幢、兩陣合戰？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘二夜軍中宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰，波逸提。」
著器仗者，莊嚴欲鬥。
軍者，像軍、馬軍、車軍、步軍。
陣者，作陣如弓、有如半月、有陣如日、有如鋒頭。兩陣對時看者，波逸提。
波逸提者煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘往看軍陣、著器仗時，得見者，波逸提；不見者，突吉羅。若從下向高，得見者，波逸提；不見
【現代漢語翻譯】 現代漢語譯本：'軍中宿過二夜，波逸提。'（在軍隊中過夜超過兩晚，犯波逸提罪。）
'波逸提'（Pācittiya）者，意為煮燒覆障，若不悔過，能障礙道。（'波逸提'意為使人煩惱、障礙，如果不懺悔，會阻礙修行。）
是中犯者，若比丘往軍中過二夜宿，波逸提。若在軍中至三夜地了時，波逸提。（如果比丘在軍隊中過夜超過兩晚，犯波逸提罪。如果在軍隊中待到第三個夜晚結束時，犯波逸提罪。）(四十六竟)
佛在王舍城（Rājagṛha）。爾時六群比丘二夜軍中宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰。是中有比丘少欲知足行頭陀（dhūta），聞是事心不喜，種種因緣訶責：'云何名比丘，軍中二夜宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰？'種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：'汝實作是事不？'答言：'實作。世尊！'佛以種種因緣訶責：'云何名比丘，軍中二夜宿，時往看軍陣、看著器仗、牙旗、幡幢、兩陣合戰？'種種因緣訶已，語諸比丘：'以十利故與諸比丘結戒。從今是戒應如是說：若比丘二夜軍中宿，時往看軍陣、看著器仗、牙旗、幢幡、兩陣合戰，波逸提。'
'著器仗'者，莊嚴欲鬥。（'著器仗'指穿戴盔甲，準備戰鬥。）
'軍'者，像軍、馬軍、車軍、步軍。（'軍'指象兵、騎兵、戰車部隊、步兵。）
'陣'者，作陣如弓、有如半月、有陣如日、有如鋒頭。兩陣對時看者，波逸提。（'陣'指軍隊的陣型，有如弓形、半月形、太陽形、鋒頭形。觀看兩軍對陣，犯波逸提罪。）
波逸提者煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘往看軍陣、著器仗時，得見者，波逸提；不見者，突吉羅（duḥkṛta）。若從下向高，得見者，波逸提；不見
【English Translation】 English version: 'Spending two nights in the army, Pācittiya.' (Spending more than two nights in the army incurs a Pācittiya offense.)
'Pācittiya' means burning and obstructing; if one does not repent, it can obstruct the path. ('Pācittiya' means causing trouble and obstruction; if one does not repent, it will hinder practice.)
Among those who commit this offense, if a bhikkhu spends more than two nights in the army, it is a Pācittiya offense. If he stays in the army until the end of the third night, it is a Pācittiya offense. (End of forty-sixth)
The Buddha was in Rājagṛha (王舍城). At that time, the group of six bhikkhus (六群比丘) stayed in the army for two nights, and they went to watch the military formations, looking at the weapons, banners with tusks, flags, and the two armies engaged in battle. Among the bhikkhus, there were those of few desires, content, and practicing dhūta (頭陀) (ascetic practices), who were displeased upon hearing of this matter. They criticized them for various reasons, saying, 'How can you be called bhikkhus, staying in the army for two nights, going to watch the military formations, looking at the weapons, banners with tusks, flags, and the two armies engaged in battle?' After criticizing them for various reasons, they reported the matter to the Buddha in detail. The Buddha, knowing about this matter, gathered the assembly of bhikkhus and deliberately asked the group of six bhikkhus, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha criticized them for various reasons, saying, 'How can you be called bhikkhus, staying in the army for two nights, going to watch the military formations, looking at the weapons, banners with tusks, flags, and the two armies engaged in battle?' After criticizing them for various reasons, he said to the bhikkhus, 'For ten benefits, I am establishing a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu stays in the army for two nights, goes to watch the military formations, looking at the weapons, banners with tusks, flags, and the two armies engaged in battle, it is a Pācittiya offense.'
'Wearing weapons' means adorning oneself to fight. ('Wearing weapons' refers to putting on armor, preparing to fight.)
'Army' refers to elephant troops, horse troops, chariot troops, and infantry. ('Army' refers to elephant soldiers, cavalry, chariot units, and infantry.)
'Formation' refers to formations shaped like a bow, like a half-moon, like the sun, or like a sharp point. Watching the two armies facing each other incurs a Pācittiya offense. ('Formation' refers to the arrangement of troops, such as bow-shaped, crescent-shaped, sun-shaped, or spearhead-shaped. Watching two armies in formation facing each other incurs a Pācittiya offense.)
Pācittiya means burning and obstructing; if one does not repent, it can obstruct the path.
Among those who commit this offense, if a bhikkhu goes to watch the military formations or the wearing of weapons, and is able to see them, it is a Pācittiya offense; if he cannot see them, it is a duḥkṛta (突吉羅) offense. If going from a lower place to a higher place, and is able to see them, it is a Pācittiya offense; if he cannot see
者，突吉羅。若從高向下，得見者，波逸提；不見者，突吉羅。一軍、二軍、三軍、四軍皆如是。若看幢幡兩陣斗時亦爾。
不犯者，不故往、有因緣、道由中見，不犯。(四十七竟)
佛在王舍城。爾時六群比丘與十七群比丘共鬥諍，瞋恚發不喜心，打十七群比丘。十七群比丘啼泣，諸比丘問：「何故啼耶？」答言：「六群比丘打我。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，共余比丘斗諍，瞋恚發不喜心，打余比丘？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，共余比丘斗諍，瞋恚發不喜心，打余比丘？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘瞋恚發不喜心，打余比丘，波逸提。」
打者，有二種：若手、若腳。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若以手打，波逸提。若以腳打，波逸提。若以余身份打，突吉羅。若為咒故、若食噎故，打拍不犯。(四十八竟)
佛在王舍城。爾時六群比丘與十七群比丘共鬥諍，瞋恚發不喜心，六群比丘舉掌向十七群比丘。十七群比丘
【現代漢語翻譯】 現代漢語譯本： 如果從高處向下看，能看見（軍隊）爭鬥的，犯波逸提（Pācittiya，一種戒律，意為『應懺悔的』）；看不見的，犯突吉羅（Dukkata，一種輕罪，意為『惡作』）。一軍、二軍、三軍、四軍都是這樣。如果觀看幢幡（軍隊中的旗幟）兩方對陣戰鬥時，也是如此。
不犯戒的情況：不是故意前往觀看的；有因緣（必要的原因）；道路從中間經過而看見的，不犯戒。（第四十七條戒律結束）
佛陀住在王舍城（Rājagṛha）。當時，六群比丘（一群行為不端的比丘）與十七群比丘發生爭鬥，（六群比丘）因嗔恚而生起不悅的心，毆打十七群比丘。十七群比丘啼哭，其他比丘問：『你們為什麼哭泣？』回答說：『六群比丘毆打我們。』這些比丘中，有少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後心生不悅，用各種理由呵責：『怎麼能稱為比丘，卻與別的比丘爭鬥，因嗔恚而生起不悅的心，毆打別的比丘？』用各種理由呵責之後，向佛陀詳細稟告了此事。佛陀因為這件事召集比丘僧團，明知此事卻故意問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能稱為比丘，卻與別的比丘爭鬥，因嗔恚而生起不悅的心，毆打別的比丘？』用各種理由呵責之後，告訴眾比丘：『爲了十種利益，我為眾比丘制定戒律。從今以後，這條戒律應當這樣說：如果比丘因嗔恚而生起不悅的心，毆打別的比丘，犯波逸提。』
毆打的方式有兩種：用手打，或者用腳踢。
波逸提的意思是，煮燒覆障，如果不懺悔，能障礙修道。
在這條戒律中，如果用手打，犯波逸提；如果用腳踢，犯波逸提；如果用身體的其他部分打，犯突吉羅。如果是爲了唸咒的緣故，或者因為食物噎住的緣故，拍打（他人）不犯戒。（第四十八條戒律結束）
佛陀住在王舍城。當時，六群比丘與十七群比丘發生爭鬥，（六群比丘）因嗔恚而生起不悅的心，六群比丘舉起手掌對著十七群比丘。
【English Translation】 English version: If, from an elevated position, one sees (armies) fighting, one commits a Pācittiya (an offense requiring confession); if one does not see, one commits a Dukkata (a minor offense, meaning 'wrongdoing'). The same applies to one army, two armies, three armies, four armies. It is also the same if one watches the banners and flags (in an army) when two sides are engaged in battle.
One does not commit an offense if: one does not go intentionally; there is a reason (a necessary cause); the road passes through the middle, one does not commit an offense. (The forty-seventh precept ends)
The Buddha was in Rājagṛha (王舍城). At that time, the group of six monks (a group of misbehaving monks) were fighting with the group of seventeen monks, (the group of six monks) due to anger, developed an unpleasant mind, and struck the group of seventeen monks. The group of seventeen monks wept, and the other monks asked: 'Why are you weeping?' They replied: 'The group of six monks struck us.' Among these monks, there were those who were content with little, practicing dhūta (頭陀行, ascetic practices), and upon hearing this matter, they were displeased and rebuked them for various reasons: 'How can you be called monks, yet fight with other monks, develop an unpleasant mind due to anger, and strike other monks?' After rebuking them for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (僧團, monastic community) of monks, and knowing the matter, deliberately asked the group of six monks: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them for various reasons: 'How can you be called monks, yet fight with other monks, develop an unpleasant mind due to anger, and strike other monks?' After rebuking them for various reasons, he told the monks: 'For ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk, due to anger, develops an unpleasant mind and strikes another monk, he commits a Pācittiya.'
There are two ways of striking: with the hand, or with the foot.
Pācittiya means to be cooked, burned, and covered, and if one does not repent, it can obstruct the path of cultivation.
In this precept, if one strikes with the hand, one commits a Pācittiya; if one kicks with the foot, one commits a Pācittiya; if one strikes with other parts of the body, one commits a Dukkata. If it is for the sake of chanting mantras, or because one is choking on food, striking (others) does not constitute an offense. (The forty-eighth precept ends)
The Buddha was in Rājagṛha. At that time, the group of six monks were fighting with the group of seventeen monks, (the group of six monks) due to anger, developed an unpleasant mind, and the group of six monks raised their palms towards the group of seventeen monks.
作是念：「六群比丘壯健多力，若掌著我，我等便死。」即便啼喚。諸比丘問：「何故啼喚？」答言：「六群比丘壯健多力，舉掌向我，怖故啼喚。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責言：「云何名比丘，共比丘斗諍，瞋恚發不喜心，舉掌向他？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，共余比丘斗諍，瞋恚發不喜心，舉掌向他？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘瞋恚發不喜心，舉掌向他，波逸提。」
舉掌者，有二種：手掌、腳掌。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘舉手掌，波逸提。若舉腳掌，波逸提。除手腳，舉余身份向他，突吉羅。
不犯者，若比丘舉掌遮惡獸、若遮惡人，不犯。(四十九竟)
佛在舍衛國。爾時跋難陀釋子有兄比丘，名曰難徒。跋難陀有弟子，名達摩，亦善持戒，是弟子不隨師行。難徒作是念：「此是我弟弟子，不隨我行，又不隨我弟行，應當治之令隨我等。」爾時難徒以女人著一房中，往語達摩言：「汝到某處來。」達摩言：「往何所作？」答
【現代漢語翻譯】 現代漢語譯本：他這樣想：『六群比丘（指一群行為不端的比丘）身強力壯，如果打我，我就死定了。』於是就哭喊起來。其他比丘問：『你為什麼哭喊？』他回答說：『六群比丘身強力壯，舉起手掌要打我，我害怕所以哭喊。』僧團中有一些少欲知足、奉行頭陀行（一種苦行）的比丘，聽到這件事心裡很不高興，用各種理由責備說：『怎麼能叫比丘呢，竟然和比丘爭鬥，因為嗔恨而生起不悅的心，還舉起手掌打人？』用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備他們：『怎麼能叫比丘呢，竟然和別的比丘爭鬥，因為嗔恨而生起不悅的心，還舉起手掌打人？』用各種理由責備之後，告訴眾比丘：『因為這十種利益的緣故，我要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘因為嗔恨而生起不悅的心，舉起手掌打人，犯波逸提（一種罪名）。』
『舉掌』有兩種：手掌、腳掌。
『波逸提』的意思是煮燒覆障，如果不懺悔，就能障礙修道。
在這條戒律中，觸犯的情況是：如果比丘舉起手掌，犯波逸提。如果舉起腳掌，犯波逸提。除了手腳，舉起身體的其他部分對著別人，犯突吉羅（一種較輕的罪名）。
不觸犯的情況是：如果比丘舉起手掌遮擋惡獸，或者遮擋惡人，不犯戒。（第四十九條完）
佛陀住在舍衛國（古印度的一個國家）。當時，跋難陀釋子（一位比丘的名字，屬於釋迦族）有一個哥哥也是比丘，名叫難徒。跋難陀有一個弟子，名叫達摩，也善於持戒，但是這個弟子不聽從師父的教導。難徒這樣想：『這是我弟弟的弟子，不聽我的話，也不聽我弟弟的話，應該懲治他，讓他聽從我們。』當時，難徒把一個女人放在一個房間里，然後去告訴達摩說：『你到某處去。』達摩問：『去那裡做什麼？』難徒回答說：
【English Translation】 English version: He thought, 'The group of six monks (referring to a group of misbehaving monks) are strong and powerful. If they strike me, I will surely die.' So he cried out. The other monks asked, 'Why are you crying out?' He replied, 'The group of six monks are strong and powerful. They raised their palms to strike me. I am afraid, so I am crying out.' Among the Sangha, there were some monks who were content with little, practiced asceticism (austerities), and upon hearing this matter, were displeased. They rebuked him with various reasons, saying, 'How can you be called a monk, yet quarrel with another monk, generate displeasure due to anger, and even raise your palm to strike him?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of monks, and knowing the situation, deliberately asked the group of six monks, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha rebuked them with various reasons, 'How can you be called monks, yet quarrel with other monks, generate displeasure due to anger, and even raise your palm to strike them?' After rebuking them with various reasons, he told the monks, 'For these ten benefits, I will establish precepts for the monks. From now on, this precept should be stated as follows: If a monk, due to anger, generates displeasure and raises his palm to strike another, he commits a Pācittiya (an offense).'
'Raising the palm' has two types: the palm of the hand and the sole of the foot.
'Pācittiya' means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path of cultivation.
In this precept, the offenses are: If a monk raises his hand, he commits a Pācittiya. If he raises his foot, he commits a Pācittiya. Besides the hands and feet, if he raises other parts of his body towards another, he commits a Dukkata (a minor offense).
The non-offenses are: If a monk raises his palm to block a vicious animal or to block a wicked person, he does not commit an offense. (End of the forty-ninth)
The Buddha was residing in Śrāvastī (an ancient Indian city). At that time, Bālananda Śākya (the name of a monk, belonging to the Śākya clan) had an elder brother who was also a monk, named Nanda. Bālananda had a disciple named Dharma, who was also good at upholding the precepts, but this disciple did not follow the teachings of his teacher. Nanda thought, 'This is my younger brother's disciple. He does not listen to me, nor does he listen to my younger brother. I should punish him and make him obey us.' At that time, Nanda placed a woman in a room and then went to tell Dharma, 'Go to such and such a place.' Dharma asked, 'What am I going there for?' Nanda replied,
言：「但來。」達摩作是念：「此是我師兄，云何不隨語？」即便隨往。難徒知立此處得見女人，即教此中立待我。難徒即往女人所，除卻三瘡抱捺余身和合相觸，作如是已語達摩言：「汝見不？」答言：「見。」「汝莫語餘人。」答言：「我不能覆藏，必以是事白佛，當向比丘、比丘尼說。」難徒言：「我亦見汝和上作如是事，復見劇是，尚不語人，汝何以語人？」答言：「汝意自欲不語，我不能覆藏，必當白佛，向比丘、比丘尼說。」時達摩即以是事向諸比丘說。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，知比丘有重罪，故覆藏不說？」種種因緣訶已，向佛廣說。佛以是事集比丘僧知而故問難徒：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，知比丘有重罪故覆藏？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知他比丘有重罪，覆藏乃至一夜，波逸提。」
知者，若自知、若從他聞、若彼比丘自說。
重罪者，波羅夷，僧伽婆尸沙。
一夜者，從日沒至地未了時。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘地了時，見余比丘犯波羅夷，是比丘波羅夷中生
【現代漢語翻譯】 現代漢語譯本： 難陀（Nanda）說：『你只管來。』達摩（Dharma）心想：『這是我的師兄，我怎麼能不聽他的話呢？』於是就跟著去了。難陀的徒弟知道站在這裡能看見女人，就讓達摩站在這裡等他。難陀的徒弟就去女人那裡，脫去女人的三個瘡，抱著女人的身體，和合相觸。做完這些后，他對達摩說：『你看見了嗎？』達摩回答說：『看見了。』難陀說：『你不要告訴別人。』達摩回答說：『我不能隱瞞，一定要把這件事告訴佛陀（Buddha），要向比丘（bhikkhu）、比丘尼（bhikkhuni）說。』難陀說：『我也看見你的和尚（Upadhyaya）做這樣的事，甚至更過分，尚且不告訴別人，你為什麼要告訴別人？』達摩回答說：『你心裡想不告訴別人，我不能隱瞞，一定要告訴佛陀，向比丘、比丘尼說。』當時，達摩就把這件事告訴了各位比丘。其中有少欲知足、奉行頭陀（dhuta）的比丘，聽到這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘，知道比丘有重罪，卻隱瞞不說？』用各種理由責備后，向佛陀詳細說了這件事。佛陀因為這件事召集比丘僧團，明知故問難陀：『你真的做了這件事嗎？』難陀回答說：『確實做了，世尊（Bhagavan）！』佛陀用各種理由責備說：『怎麼能叫比丘，知道比丘有重罪卻隱瞞？』用各種理由責備后，告訴各位比丘：『因為這十種利益，所以與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘知道其他比丘有重罪，隱瞞甚至一夜，犯波逸提（pacittiya）。』
『知』，指的是自己知道，或者從別人那裡聽到，或者那個比丘自己說出來。
『重罪』，指的是波羅夷（parajika），僧伽婆尸沙（sanghavasesa）。
『一夜』，指的是從日落到天亮之前。
『波逸提』，指的是煮燒覆障，如果不懺悔，能障礙修行。
這裡所說的犯戒，指的是如果比丘在天亮之前，看見其他比丘犯波羅夷罪，這個比丘就在波羅夷罪中產生罪業。
【English Translation】 English version: Nanda said: 'Just come.' Dharma thought: 'This is my elder brother, how can I not follow his words?' Then he followed. Nanda's disciple knew that standing here could see women, so he told Dharma to stand here and wait for him. Nanda's disciple went to the woman, removed the woman's three sores, embraced the woman's body, and touched her in union. After doing this, he said to Dharma: 'Did you see it?' Dharma replied: 'I saw it.' Nanda said: 'Don't tell anyone.' Dharma replied: 'I cannot conceal it, I must tell the Buddha (Buddha), I must tell the bhikkhus (bhikkhu) and bhikkhunis (bhikkhuni).' Nanda said: 'I also saw your Upadhyaya (Upadhyaya) doing such things, even more so, and he didn't tell anyone, why do you want to tell others?' Dharma replied: 'You intend not to tell others, but I cannot conceal it, I must tell the Buddha, and tell the bhikkhus and bhikkhunis.' At that time, Dharma told all the bhikkhus about this matter. Among them, there were bhikkhus who were content with little desire and practiced dhuta (dhuta), and they were unhappy when they heard about this matter, and they rebuked him for various reasons: 'How can you be called a bhikkhu, knowing that a bhikkhu has committed a serious crime, but concealing it?' After rebuking him for various reasons, he told the Buddha in detail about this matter. Because of this matter, the Buddha gathered the Sangha (Sangha) of bhikkhus, and knowingly asked Nanda: 'Did you really do this?' Nanda replied: 'I did, Bhagavan (Bhagavan)!' The Buddha rebuked him for various reasons: 'How can you be called a bhikkhu, knowing that a bhikkhu has committed a serious crime but concealing it?' After rebuking him for various reasons, he told the bhikkhus: 'Because of these ten benefits, I have established precepts with the bhikkhus. From now on, this precept should be said like this: If a bhikkhu knows that another bhikkhu has committed a serious crime, and conceals it even for one night, he commits a pacittiya (pacittiya) offense.'
'Knowing' refers to knowing oneself, or hearing from others, or the bhikkhu himself saying it.
'Serious crime' refers to parajika (parajika), sanghavasesa (sanghavasesa).
'One night' refers to from sunset to before dawn.
'Pacittiya' refers to cooking and covering up, and if one does not repent, it can hinder practice.
The offense mentioned here refers to if a bhikkhu sees another bhikkhu committing a parajika offense before dawn, this bhikkhu generates karma in the parajika offense.
波羅夷想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，是時覆藏他罪至地了時，波逸提。地了已日出時、日出已中前、日中日昳、晡時日沒，日沒已初夜初分、初夜中分、初夜後分，中夜初分、中夜中分、中夜後分，后夜初分、后夜中分、后夜後分，覆藏他罪，至地了時，波逸提。
有比丘見余比丘地了時犯僧伽婆尸沙，僧伽婆尸沙中生僧伽婆尸沙想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，是時覆藏他罪至地了時，波逸提。地了已日出時，日出已中前、日中日昳、晡時日沒時，日沒已初夜初分、初夜中分、初夜後分，中夜初分、中夜中分、中夜後分，后夜初分、后夜中分、后夜後分，覆藏他罪至地了時，波逸提。
有比丘見余比丘地了時犯波逸提、波羅提提舍尼、突吉羅，是比丘突吉羅中生突吉羅想，竟日覆藏至地了時，突吉羅。是比丘，若僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，突吉羅。地了已日出時，日出已中前、日中日昳、晡時日沒時，日沒已初夜初
【現代漢語翻譯】 現代漢語譯本： 如果一個比丘（Bhikkhu）認為，另一位比丘犯了波羅夷（Pārājika，斷頭罪），並且整天隱瞞此事直到天亮，則犯波逸提（Pācittiya，一種輕罪）。如果僧團（Sangha）對比丘作了不見擯（不見罰）、不作擯（不作為罰）、惡邪不除擯（不去除邪見罰），或者比丘是狂心、亂心、病壞心，則不犯戒。如果僧團解除了對該比丘的擯罰，或者該比丘的苦痛停止，這時如果他隱瞞他人的罪行直到天亮，則犯波逸提。從天亮到日出，從日出到中午之前，從中午到日影偏西，從下午到日落，從日落到初夜的初分、中分、後分，從中夜的初分、中分、後分，從后夜的初分、中分、後分，如果隱瞞他人的罪行直到天亮，則犯波逸提。
如果一個比丘看到另一個比丘在天亮時犯了僧伽婆尸沙（Sanghādisesa，僅次於波羅夷的重罪），並且認為這是僧伽婆尸沙，整天隱瞞此事直到天亮，則犯波逸提。如果僧團對比丘作了不見擯、不作擯、惡邪不除擯，或者比丘是狂心、亂心、病壞心，則不犯戒。如果僧團解除了對該比丘的擯罰，或者該比丘的苦痛停止，這時如果他隱瞞他人的罪行直到天亮，則犯波逸提。從天亮到日出，從日出到中午之前，從中午到日影偏西，從下午到日落，從日落到初夜的初分、中分、後分，從中夜的初分、中分、後分，從后夜的初分、中分、後分，如果隱瞞他人的罪行直到天亮，則犯波逸提。
如果一個比丘看到另一個比丘在天亮時犯了波逸提（Pācittiya，一種輕罪）、波羅提提舍尼（Pāṭidesanī，應懺悔罪）、突吉羅（Dukkata，惡作罪），並且認為這是突吉羅，整天隱瞞此事直到天亮，則犯突吉羅。如果僧團對比丘作了不見擯、不作擯、惡邪不除擯，或者比丘是狂心、亂心、病壞心，則不犯戒。如果僧團解除了對該比丘的擯罰，或者該比丘的苦痛停止，隱瞞他人的罪行直到天亮，則犯突吉羅。從天亮到日出，從日出到中午之前，從中午到日影偏西，從下午到日落，從日落到初夜的初分
【English Translation】 English version: If a Bhikkhu (monk) thinks that another Bhikkhu has committed a Pārājika (defeat, expulsion offense), and conceals it all day until dawn, he commits a Pācittiya (expiation offense). If the Sangha (monastic community) has imposed on the Bhikkhu a 'not seeing' penalty, a 'not acting' penalty, or a 'not removing evil views' penalty, or if the Bhikkhu is of unsound mind, deranged mind, or afflicted mind, there is no offense. If the Sangha lifts the penalty, or the suffering ceases, then if he conceals another's offense until dawn, he commits a Pācittiya. From dawn to sunrise, from sunrise to before noon, from noon to afternoon, from afternoon to sunset, from sunset to the first watch's first part, middle part, and last part, from the middle watch's first part, middle part, and last part, from the last watch's first part, middle part, and last part, if he conceals another's offense until dawn, he commits a Pācittiya.
If a Bhikkhu sees another Bhikkhu commit a Sanghādisesa (formal meeting offense) at dawn, and thinks it is a Sanghādisesa, concealing it all day until dawn, he commits a Pācittiya. If the Sangha has imposed on the Bhikkhu a 'not seeing' penalty, a 'not acting' penalty, or a 'not removing evil views' penalty, or if the Bhikkhu is of unsound mind, deranged mind, or afflicted mind, there is no offense. If the Sangha lifts the penalty, or the suffering ceases, then if he conceals another's offense until dawn, he commits a Pācittiya. From dawn to sunrise, from sunrise to before noon, from noon to afternoon, from afternoon to sunset, from sunset to the first watch's first part, middle part, and last part, from the middle watch's first part, middle part, and last part, from the last watch's first part, middle part, and last part, if he conceals another's offense until dawn, he commits a Pācittiya.
If a Bhikkhu sees another Bhikkhu commit a Pācittiya (expiation offense), a Pāṭidesanī (confession offense), or a Dukkata (wrongdoing offense) at dawn, and thinks it is a Dukkata, concealing it all day until dawn, he commits a Dukkata. If the Sangha has imposed on the Bhikkhu a 'not seeing' penalty, a 'not acting' penalty, or a 'not removing evil views' penalty, or if the Bhikkhu is of unsound mind, deranged mind, or afflicted mind, there is no offense. If the Sangha lifts the penalty, or the suffering ceases, concealing another's offense until dawn, he commits a Dukkata. From dawn to sunrise, from sunrise to before noon, from noon to afternoon, from afternoon to sunset, from sunset to the first watch's first part
分、初夜中分、初夜後分，中夜初分、中夜中分、中夜後分，后夜初分、后夜中分、后夜後分，覆藏他罪至地了時，突吉羅。
若比丘見余比丘地了時犯波羅夷，謂僧伽婆尸沙、謂波逸提、謂波逸提提舍尼、謂突吉羅，是比丘波羅夷中生突吉羅想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，波逸提。日出時乃至后夜後分，覆藏他罪至地了時，皆波逸提。
又比丘見余比丘地了時犯僧伽婆尸沙，是僧伽婆尸沙中謂波逸提、波羅提提舍尼、突吉羅、波羅夷，是比丘于僧伽婆尸沙中生波羅夷想、若突吉羅想，竟日覆藏至地了時，皆波逸提。若僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，波逸提。日出時乃至后夜後分，覆藏他罪至地了時，波逸提。
又比丘見余比丘地了時犯波逸提、波羅提提舍尼、突吉羅。是比丘突吉羅中謂波羅夷、謂僧伽婆尸沙、波逸提、波羅提提舍尼，是比丘突吉羅中生波羅提提舍尼想、若波羅夷想，竟日覆藏至地了時，皆突吉羅。若僧與作不見擯、不作擯、惡邪不除擯，狂心、亂心、病壞心，不犯。若僧解擯、
【現代漢語翻譯】 現代漢語譯本： 若有比丘在初夜初分、初夜中分、初夜後分，中夜初分、中夜中分、中夜後分，后夜初分、后夜中分、后夜後分，隱瞞他人罪行直至天亮時，犯突吉羅（Dukkata，輕罪）。
若有比丘見到其他比丘在天亮時犯了波羅夷（Parajika，斷頭罪），卻認為是僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，輕罪），此比丘對於波羅夷（Parajika，斷頭罪）生起突吉羅（Dukkata，輕罪）的想法，整日隱瞞直至天亮時，犯波逸提（Payattika，單墮罪）。如果該比丘，僧團已對其作出不見擯、不作擯、惡邪不除擯的處分，或者處於狂心、亂心、病壞心的狀態，則不犯戒。如果僧團解除了擯罰、或者痛苦停止，隱瞞他人罪行直至天亮時，犯波逸提（Payattika，單墮罪）。從日出時乃至后夜後分，隱瞞他人罪行直至天亮時，都犯波逸提（Payattika，單墮罪）。
又有比丘見到其他比丘在天亮時犯了僧伽婆尸沙（Sanghavasesa，僧殘罪），卻認為是波逸提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，輕罪）、波羅夷（Parajika，斷頭罪），此比丘對於僧伽婆尸沙（Sanghavasesa，僧殘罪）生起波羅夷（Parajika，斷頭罪）的想法、或者突吉羅（Dukkata，輕罪）的想法，整日隱瞞直至天亮時，都犯波逸提（Payattika，單墮罪）。如果僧團已對其作出不見擯、不作擯、惡邪不除擯的處分，或者處於狂心、亂心、病壞心的狀態，則不犯戒。如果僧團解除擯罰、或者痛苦停止，隱瞞他人罪行直至天亮時，犯波逸提（Payattika，單墮罪）。從日出時乃至后夜後分，隱瞞他人罪行直至天亮時，犯波逸提（Payattika，單墮罪）。
又有比丘見到其他比丘在天亮時犯了波逸提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，輕罪）。此比丘對於突吉羅（Dukkata，輕罪）卻認為是波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪），此比丘對於突吉羅（Dukkata，輕罪）生起波羅提提舍尼（Patidesaniya，悔過罪）的想法、或者波羅夷（Parajika，斷頭罪）的想法，整日隱瞞直至天亮時，都犯突吉羅（Dukkata，輕罪）。如果僧團已對其作出不見擯的處分、不作擯的處分、惡邪不除擯的處分，或者處於狂心、亂心、病壞心的狀態，則不犯戒。如果僧團解除擯罰、
【English Translation】 English version: If a Bhikkhu (monk) in the first watch of the night, the middle watch of the night, the last watch of the night, the first part of the middle watch, the middle part of the middle watch, the last part of the middle watch, the first part of the last watch, the middle part of the last watch, the last part of the last watch, conceals another's offense until dawn, it is a Dukkata (minor offense).
If a Bhikkhu sees another Bhikkhu commit a Parajika (defeat, expulsion offense) at dawn, but thinks it is a Sanghavasesa (formal meeting offense), a Payattika (expiation offense), a Patidesaniya (confession offense), or a Dukkata (minor offense), and this Bhikkhu has the thought of Dukkata (minor offense) regarding the Parajika (defeat, expulsion offense), concealing it all day until dawn, it is a Payattika (expiation offense). If this Bhikkhu has been given the punishment of non-seeing, non-performing, or non-removal of evil views by the Sangha (monastic community), or is in a state of madness, mental derangement, or diseased mind, there is no offense. If the Sangha (monastic community) lifts the punishment, or the suffering ceases, concealing another's offense until dawn, it is a Payattika (expiation offense). From sunrise until the last part of the last watch of the night, concealing another's offense until dawn, it is all Payattika (expiation offense).
Furthermore, if a Bhikkhu sees another Bhikkhu commit a Sanghavasesa (formal meeting offense) at dawn, but thinks it is a Payattika (expiation offense), a Patidesaniya (confession offense), a Dukkata (minor offense), or a Parajika (defeat, expulsion offense), and this Bhikkhu has the thought of Parajika (defeat, expulsion offense) or Dukkata (minor offense) regarding the Sanghavasesa (formal meeting offense), concealing it all day until dawn, it is all Payattika (expiation offense). If the Sangha (monastic community) has given the punishment of non-seeing, non-performing, or non-removal of evil views, or is in a state of madness, mental derangement, or diseased mind, there is no offense. If the Sangha (monastic community) lifts the punishment, or the suffering ceases, concealing another's offense until dawn, it is a Payattika (expiation offense). From sunrise until the last part of the last watch of the night, concealing another's offense until dawn, it is a Payattika (expiation offense).
Furthermore, if a Bhikkhu sees another Bhikkhu commit a Payattika (expiation offense), a Patidesaniya (confession offense), or a Dukkata (minor offense) at dawn, but thinks it is a Parajika (defeat, expulsion offense), a Sanghavasesa (formal meeting offense), a Payattika (expiation offense), or a Patidesaniya (confession offense), and this Bhikkhu has the thought of Patidesaniya (confession offense) or Parajika (defeat, expulsion offense) regarding the Dukkata (minor offense), concealing it all day until dawn, it is all Dukkata (minor offense). If the Sangha (monastic community) has given the punishment of non-seeing, non-performing, or non-removal of evil views, or is in a state of madness, mental derangement, or diseased mind, there is no offense. If the Sangha (monastic community) lifts the punishment,
若苦痛止，覆藏他罪至地了時，突吉羅。從日出時乃至后夜後分，覆藏他罪至地了時，突吉羅。
若比丘見余比丘地了時犯波羅夷，是比丘于波羅夷中生疑，是波羅夷非波羅夷？后時斷疑，于波羅夷中生波羅夷想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。
若僧解擯、若苦痛止，覆藏他罪至地了時，波逸提。日出時乃至后夜後分，覆藏他罪至地了時，波逸提。
又比丘見余比丘地了時犯僧伽婆尸沙生疑，是僧伽婆尸沙非僧伽婆尸沙？后時斷疑，于僧伽婆尸沙中生僧伽婆尸沙想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，波逸提。日出時乃至后夜後分，覆藏他罪至地了時，波逸提。
又比丘見余比丘地了時犯波逸提、波羅提提舍尼、突吉羅，是比丘于突吉羅中生疑，是突吉羅非突吉羅？后時斷疑，于突吉羅中生突吉羅想，竟日覆藏至地了時，突吉羅。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，突吉羅。日出時乃至后夜後分，覆藏他罪至
【現代漢語翻譯】 現代漢語譯本： 若苦痛停止，覆蓋隱藏他人罪行直至地平線消失時，犯突吉羅（Dukkata，一種輕微的過失）。從日出時乃至後半夜的後半段時間，覆蓋隱藏他人罪行直至地平線消失時，犯突吉羅。 若有比丘看見其他比丘在地平線消失時犯了波羅夷（Parajika，斷頭罪），這位比丘對波羅夷產生懷疑，這是波羅夷還是非波羅夷？之後疑慮消除，對比丘犯波羅夷產生波羅夷的想法，整日覆蓋隱藏直至地平線消失時，犯波逸提（Pacittiya，一種較輕的罪過）。如果這位比丘，僧團已經對他執行了不見擯、不作擯、惡邪不除擯，或者他處於狂心、亂心、病壞心的狀態，則不犯戒。 如果僧團解除了擯罰、或者苦痛停止，覆蓋隱藏他人罪行直至地平線消失時，犯波逸提。從日出時乃至後半夜的後半段時間，覆蓋隱藏他人罪行直至地平線消失時，犯波逸提。 又有比丘看見其他比丘在地平線消失時犯了僧伽婆尸沙（Sanghadisesa，僧殘罪），對比丘犯僧伽婆尸沙產生懷疑，這是僧伽婆尸沙還是非僧伽婆尸沙？之後疑慮消除，對比丘犯僧伽婆尸沙產生僧伽婆尸沙的想法，整日覆蓋隱藏直至地平線消失時，犯波逸提。如果這位比丘，僧團已經對他執行了不見擯、不作擯、惡邪不除擯，或者他處於狂心、亂心、病壞心的狀態，則不犯戒。如果僧團解除了擯罰、或者苦痛停止，覆蓋隱藏他人罪行直至地平線消失時，犯波逸提。從日出時乃至後半夜的後半段時間，覆蓋隱藏他人罪行直至地平線消失時，犯波逸提。 又有比丘看見其他比丘在地平線消失時犯了波逸提、波羅提提舍尼（Patidesaniya，應懺悔罪）、突吉羅，這位比丘對突吉羅產生懷疑，這是突吉羅還是非突吉羅？之後疑慮消除，對比丘犯突吉羅產生突吉羅的想法，整日覆蓋隱藏直至地平線消失時，犯突吉羅。如果這位比丘，僧團已經對他執行了不見擯、不作擯、惡邪不除擯，或者他處於狂心、亂心、病壞心的狀態，則不犯戒。如果僧團解除了擯罰、或者苦痛停止，覆蓋隱藏他人罪行直至地平線消失時，犯突吉羅。從日出時乃至後半夜的後半段時間，覆蓋隱藏他人罪行直至地平線消失時，犯突吉羅。
【English Translation】 English version: If suffering ceases, and concealing another's offense until the horizon disappears, it is a Dukkata (a minor offense). From sunrise until the last part of the night, concealing another's offense until the horizon disappears, it is a Dukkata. If a Bhikkhu (monk) sees another Bhikkhu commit a Parajika (defeat, expulsion offense) when the horizon disappears, and the Bhikkhu doubts whether it is a Parajika or not a Parajika, and later resolves the doubt, thinking it is a Parajika, concealing it all day until the horizon disappears, it is a Pacittiya (expiation offense). If the Sangha (monastic community) has imposed Ubbahika-kamma (suspension of association), Tajjaniya-kamma (censure), or the expulsion for wrong views has not been removed, or if the Bhikkhu is of unsound mind, deranged mind, or diseased mind, there is no offense. If the Sangha lifts the suspension, or if suffering ceases, concealing another's offense until the horizon disappears, it is a Pacittiya. From sunrise until the last part of the night, concealing another's offense until the horizon disappears, it is a Pacittiya. Furthermore, if a Bhikkhu sees another Bhikkhu commit a Sanghadisesa (formal meeting offense) when the horizon disappears, and doubts whether it is a Sanghadisesa or not a Sanghadisesa, and later resolves the doubt, thinking it is a Sanghadisesa, concealing it all day until the horizon disappears, it is a Pacittiya. If the Sangha has imposed Ubbahika-kamma, Tajjaniya-kamma, or the expulsion for wrong views has not been removed, or if the Bhikkhu is of unsound mind, deranged mind, or diseased mind, there is no offense. If the Sangha lifts the suspension, or if suffering ceases, concealing another's offense until the horizon disappears, it is a Pacittiya. From sunrise until the last part of the night, concealing another's offense until the horizon disappears, it is a Pacittiya. Furthermore, if a Bhikkhu sees another Bhikkhu commit a Pacittiya, Patidesaniya (confession offense), or Dukkata when the horizon disappears, and the Bhikkhu doubts whether it is a Dukkata or not a Dukkata, and later resolves the doubt, thinking it is a Dukkata, concealing it all day until the horizon disappears, it is a Dukkata. If the Sangha has imposed Ubbahika-kamma, Tajjaniya-kamma, or the expulsion for wrong views has not been removed, or if the Bhikkhu is of unsound mind, deranged mind, or diseased mind, there is no offense. If the Sangha lifts the suspension, or if suffering ceases, concealing another's offense until the horizon disappears, it is a Dukkata. From sunrise until the last part of the night, concealing another's offense until the horizon disappears, it is a Dukkata.
地了時，突吉羅。
又比丘見余比丘地了時犯波羅夷生疑，為波羅夷為僧伽婆尸沙、為波羅夷為波逸提、為波羅夷為波羅提提舍尼、為波羅夷為突吉羅？是比丘后時斷疑，于波羅夷中生突吉羅想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，竟日覆藏他罪至地了時，波逸提。從日出時乃至后夜後分，覆藏他罪至地了時，波逸提。
又比丘見余比丘地了時犯僧伽婆尸沙生疑，為僧伽婆尸沙為波逸提、為僧伽婆尸沙為波羅提提舍尼、為僧伽婆尸沙為突吉羅、為僧伽婆尸沙為波羅夷？是比丘后時斷疑，于僧伽婆尸沙中生波羅夷想，竟日覆藏至地了時，波逸提。若是比丘，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，波逸提。日出時乃至后夜後分，覆藏他罪至地了時，波逸提。
又比丘見余比丘地了時犯波逸提、波羅提提舍尼、突吉羅，是比丘突吉羅中生疑，為突吉羅為波羅夷、為突吉羅為僧伽婆尸沙、為突吉羅為波逸提、為突吉羅為波羅提提舍尼？是比丘后時斷疑，于突吉羅中生波羅提提舍尼想、若波羅夷想，竟日覆藏至地了時，皆突吉羅。若是比丘
【現代漢語翻譯】 現代漢語譯本： 地了時，突吉羅（Dukkata，惡作）。
又有比丘看見其他比丘在地了時犯了波羅夷（Parajika，斷頭罪）而心生疑惑，懷疑是波羅夷還是僧伽婆尸沙（Sanghavasesa，僧殘罪），是波羅夷還是波逸提（Pacittiya，單墮罪），是波羅夷還是波羅提提舍尼（Patidesaniya，悔過罪），是波羅夷還是突吉羅？這個比丘後來斷除了疑惑，卻在波羅夷罪中產生了突吉羅的想法，整日隱瞞此事直到地了時，犯波逸提罪。如果是這樣的比丘，僧團已經對他作了不見擯、不作擯、惡邪不除擯的處分，或者他是狂心、亂心、病壞心的人，則不犯此罪。如果僧團解除了對他的擯罰，或者他的痛苦停止了，整日隱瞞他人的罪行直到地了時，犯波逸提罪。從日出時乃至后夜後分，隱瞞他人的罪行直到地了時，犯波逸提罪。
又有比丘看見其他比丘在地了時犯了僧伽婆尸沙罪而心生疑惑，懷疑是僧伽婆尸沙還是波逸提，是僧伽婆尸沙還是波羅提提舍尼，是僧伽婆尸沙還是突吉羅，是僧伽婆尸沙還是波羅夷？這個比丘後來斷除了疑惑，卻在僧伽婆尸沙罪中產生了波羅夷的想法，整日隱瞞此事直到地了時，犯波逸提罪。如果是這樣的比丘，僧團已經對他作了不見擯、不作擯、惡邪不除擯的處分，或者他是狂心、亂心、病壞心的人，則不犯此罪。如果僧團解除了對他的擯罰，或者他的痛苦停止了，隱瞞他人的罪行直到地了時，犯波逸提罪。從日出時乃至后夜後分，隱瞞他人的罪行直到地了時，犯波逸提罪。
又有比丘看見其他比丘在地了時犯了波逸提、波羅提提舍尼、突吉羅罪，這個比丘在突吉羅罪中產生疑惑，懷疑是突吉羅還是波羅夷，是突吉羅還是僧伽婆尸沙，是突吉羅還是波逸提，是突吉羅還是波羅提提舍尼？這個比丘後來斷除了疑惑，卻在突吉羅罪中產生了波羅提提舍尼的想法，或者波羅夷的想法，整日隱瞞此事直到地了時，都犯突吉羅罪。如果是這樣的比丘
【English Translation】 English version: At the time of sunrise, Dukkata (misdeed).
Furthermore, if a Bhikkhu (monk) sees another Bhikkhu commit a Parajika (defeat) offense at sunrise and doubts whether it is a Parajika or a Sanghavasesa (formal meeting offense), whether it is a Parajika or a Pacittiya (expiation offense), whether it is a Parajika or a Patidesaniya (confession offense), whether it is a Parajika or a Dukkata? Later, this Bhikkhu resolves the doubt, but develops the perception of a Dukkata in relation to the Parajika offense, and conceals it for the entire day until sunrise, he commits a Pacittiya offense. If this Bhikkhu has been subjected by the Sangha (monastic community) to Ubbahika-kamma (driving away), Tajjaniya-kamma (degradation), or Nissaraniya-kamma (banishment) or if he is insane, deranged, or of unsound mind, he does not commit an offense. If the Sangha revokes the penalty, or his suffering ceases, and he conceals another's offense for the entire day until sunrise, he commits a Pacittiya offense. From sunrise until the last part of the night, if he conceals another's offense until sunrise, he commits a Pacittiya offense.
Furthermore, if a Bhikkhu sees another Bhikkhu commit a Sanghavasesa offense at sunrise and doubts whether it is a Sanghavasesa or a Pacittiya, whether it is a Sanghavasesa or a Patidesaniya, whether it is a Sanghavasesa or a Dukkata, whether it is a Sanghavasesa or a Parajika? Later, this Bhikkhu resolves the doubt, but develops the perception of a Parajika in relation to the Sanghavasesa offense, and conceals it for the entire day until sunrise, he commits a Pacittiya offense. If this Bhikkhu has been subjected by the Sangha to Ubbahika-kamma, Tajjaniya-kamma, or Nissaraniya-kamma or if he is insane, deranged, or of unsound mind, he does not commit an offense. If the Sangha revokes the penalty, or his suffering ceases, and he conceals another's offense until sunrise, he commits a Pacittiya offense. From sunrise until the last part of the night, if he conceals another's offense until sunrise, he commits a Pacittiya offense.
Furthermore, if a Bhikkhu sees another Bhikkhu commit a Pacittiya, Patidesaniya, or Dukkata offense at sunrise, and this Bhikkhu doubts in relation to the Dukkata offense whether it is a Dukkata or a Parajika, whether it is a Dukkata or a Sanghavasesa, whether it is a Dukkata or a Pacittiya, whether it is a Dukkata or a Patidesaniya? Later, this Bhikkhu resolves the doubt, but develops the perception of a Patidesaniya or a Parajika in relation to the Dukkata offense, and conceals it for the entire day until sunrise, he commits a Dukkata offense. If this Bhikkhu
，僧與作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，不犯。若僧解擯、若苦痛止，覆藏他罪至地了時，突吉羅。日出時乃至后夜後分覆藏他罪至地了時，突吉羅(見他罪向一人說便止，若疑不須說)。(五十竟)
十誦律卷第十四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十五(第三誦之二)
後秦北印度三藏弗若多羅譯九十波逸提之七
佛在舍衛國。爾時跋難陀釋子作是念：「是達摩弟子毀辱我兄，應當報之。」爾時喚言：「共到某聚落去。」問：「何以故？」答言：「但來。」達摩念言：「是我和上，云何不隨語？」從祇桓出。爾時祇桓門間有諸比丘經行，諸比丘語達摩言：「汝今日必當得多美飲食。」「何以故？」「隨逐多知識比丘故。」達摩言：「多以不多，今日當知。」是跋難陀釋子隨所入家皆請與食，跋難陀言：「小住，日早，時到當取。」達摩作是念：「我和上今日必當受好請處，是故處處不受食。」第二、第三家亦請與食。跋難陀言：「小住，日早，時到當取。」爾時跋難陀出白衣舍，看日已中，設入聚落乞食者不及時，若還祇桓亦復不及時，即語達摩言：「汝還去，我與汝共坐共語不樂，我獨坐獨語樂。」達摩復自看日已中，設入聚
【現代漢語翻譯】 現代漢語譯本： 對於僧人，如果他們沒有被驅逐、沒有被宣告驅逐、沒有因為邪惡的見解而被取消資格，或者如果他們是精神錯亂、心神不寧或精神崩潰的狀態，則不構成違犯。如果僧人理解了驅逐的含義，或者痛苦停止了，並且隱瞞他人的罪行直到地面，則犯突吉羅（Dukkata，一種輕微的違戒）。從日出時到後半夜隱瞞他人的罪行直到地面，則犯突吉羅（Dukkata）。（如果看到他人的罪行，向一個人說出即可停止，如果懷疑則不必說）。（五十竟） 《十誦律》卷第十四 大正藏第 23 冊 No. 1435 《十誦律》 《十誦律》卷第十五（第三誦之二） 後秦北印度三藏弗若多羅譯九十波逸提（Pācittiya，一種戒律）之七 佛陀在舍衛國（Śrāvastī）時。當時，跋難陀（Bhadanta）釋子（釋迦族出家的弟子）心想：『這位達摩（Dharma）弟子侮辱了我的兄弟，我應該報復他。』當時，他叫達摩說：『一起到某個村落去。』達摩問：『為什麼？』跋難陀回答說：『你只管來。』達摩心想：『他是我的和尚（Upadhyaya，親教師），我怎麼能不聽他的話呢？』於是就從祇桓（Jetavana，祇樹給孤獨園）出發了。當時，在祇桓的門外，有許多比丘（Bhiksu，出家男子）在經行，這些比丘對達摩說：『你今天一定能得到許多美味的食物。』『為什麼？』『因為你跟隨一位有很多認識的比丘。』達摩說：『多不多，今天就會知道。』這位跋難陀釋子，每進入一家，人們都請他們吃飯，跋難陀就說：『稍等一下，現在還早，到時候會來拿的。』達摩心想：『我的和尚今天一定能受到很好的邀請，所以才處處不接受食物。』第二家、第三家也請他們吃飯。跋難陀還是說：『稍等一下，現在還早，到時候會來拿的。』當時，跋難陀走出白衣（在家居士）的家，看了看太陽，已經到了中午，如果進入村落乞食就來不及了，如果回到祇桓也來不及了，於是就對達摩說：『你回去吧，我和你一起坐著說話不快樂，我獨自坐著獨自說話才快樂。』達摩也自己看了看太陽，已經到了中午，如果進入村落乞
【English Translation】 English version: For monks, if they have not been expelled, not been declared expelled, not been disqualified for evil views, or if they are in a state of mental derangement, mental distraction, or mental breakdown, there is no offense. If a monk understands the meaning of expulsion, or the suffering ceases, and conceals the sins of others until the ground is reached, it is a Dukkata (a minor offense). From sunrise until the last part of the night, concealing the sins of others until the ground is reached, it is a Dukkata. (If one sees the sins of others, it is sufficient to tell one person; if in doubt, there is no need to speak.) (End of the fiftieth) Vinaya-pitaka X, Scroll 14 Taisho Tripitaka Volume 23, No. 1435, Vinaya-pitaka X Vinaya-pitaka X, Scroll 15 (Second of the Third Recitation) Translated by Tripiṭaka Dharmagupta from North India of Later Qin, the Seventh of Ninety Pācittiyas The Buddha was in Śrāvastī. At that time, Bhadanta, a Sakyan disciple, thought: 'This Dharma disciple has insulted my brother, I should retaliate against him.' At that time, he called to Dharma, saying: 'Let's go to a certain village together.' Dharma asked: 'Why?' Bhadanta replied: 'Just come.' Dharma thought: 'He is my Upadhyaya (preceptor), how can I not listen to him?' So he set out from Jetavana. At that time, outside the gate of Jetavana, there were many Bhiksus (monks) walking back and forth. These Bhiksus said to Dharma: 'You will surely get a lot of delicious food today.' 'Why?' 'Because you are following a Bhiksu who knows many people.' Dharma said: 'Whether it's much or not, we will know today.' This Bhadanta Sakyan disciple, every time he entered a house, people invited them to eat, and Bhadanta would say: 'Wait a little, it's still early, we will take it when the time comes.' Dharma thought: 'My Upadhyaya will surely receive a good invitation today, that's why he doesn't accept food everywhere.' The second and third houses also invited them to eat. Bhadanta still said: 'Wait a little, it's still early, we will take it when the time comes.' At that time, Bhadanta came out of the house of a layman, looked at the sun, and it was already noon. If he entered the village to beg for food, it would be too late, and if he returned to Jetavana, it would also be too late. So he said to Dharma: 'You go back, I am not happy sitting and talking with you, I am happy sitting and talking alone.' Dharma also looked at the sun himself, and it was already noon. If he entered the village to beg
落乞食不及時，若還祇桓復不及時。達摩又念：「今當何去？」即還祇桓。諸比丘問言：「汝今日得多美好食耶？」答言：「莫共我語，今日斷食。」問：「何以故？」即以是事向諸比丘廣說。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，故斷比丘食？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責跋難陀釋子：「云何名比丘，故斷比丘食？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘語余比丘：『來，共到諸家。』到諸家已，是比丘不教與食，便作是言：『汝去！與汝共坐共語不樂，我獨坐獨語樂。』欲惱彼故，以是因緣無異，波逸提。」
家者，白衣家。
驅出者，自驅、若教人驅。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘語余比丘言：「汝來！共到他家。」若未入城門令還者，突吉羅。若入城門令還者，亦突吉羅。若未入白衣家外門令還者，突吉羅。若入外門令還者，亦突吉羅。入中門亦如是。若未入內門令還者，突吉羅。若入內門未至聞處令還者，突吉羅。若至聞處令還者，波逸提。(五十一竟)
【現代漢語翻譯】 現代漢語譯本： 如果乞食不及時，或者回到祇桓精舍（Jetavana Monastery）又不及時。跋難陀（Bhadanta）又想：『現在我該去哪裡呢？』於是又回到祇桓精舍。諸位比丘問他說：『你今天得到很多美好的食物嗎？』跋難陀回答說：『不要和我說話，我今天斷食了。』比丘們問：『為什麼呢？』跋難陀就把這件事向諸位比丘詳細地說了。這些比丘中，有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，用種種理由呵責跋難陀：『怎麼能稱為比丘，故意斷比丘的食物呢？』用種種理由呵責之後，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知故問跋難陀：『你真的做了這件事嗎？』跋難陀回答說：『確實做了，世尊！』佛陀用種種理由呵責跋難陀釋子（釋迦族出家的比丘）：『怎麼能稱為比丘，故意斷比丘的食物呢？』用種種理由呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘對其他比丘說：『來，一起到各家去。』到了各家之後，這位比丘不教施主給食物，就說：『你走吧！和你一起坐著說話不快樂，我獨自坐著獨自說話才快樂。』爲了惱亂對方的緣故，因為這個原因，犯波逸提（Pācittiya，一種輕罪）。』
『家』，指的是在家居士的家。
『驅出』，指的是自己驅趕，或者教別人驅趕。
『波逸提』，指的是煮燒覆障，如果不懺悔，能夠障礙修道。
這條戒律中，如果比丘對其他比丘說：『你來！一起到他家去。』如果還沒進入城門就讓他回去的，犯突吉羅（Dukkata，一種輕罪）。如果進入城門才讓他回去的，也犯突吉羅。如果還沒進入白衣家外門就讓他回去的，犯突吉羅。如果進入外門才讓他回去的，也犯突吉羅。進入中門也一樣。如果還沒進入內門就讓他回去的，犯突吉羅。如果進入內門還沒到聽聞處就讓他回去的，犯突吉羅。如果到了聽聞處才讓他回去的，犯波逸提。（第五十一竟）
【English Translation】 English version: If begging for food is not timely, or returning to Jetavana Monastery is also not timely, Bhadanta (Bhadanta) then thought: 'Where should I go now?' Then he returned to Jetavana. The bhikkhus asked him: 'Did you get a lot of good food today?' Bhadanta replied: 'Don't talk to me, I fasted today.' The bhikkhus asked: 'Why?' Bhadanta then explained the matter to the bhikkhus in detail. Among these bhikkhus, there were those who were content with little desire and practiced asceticism. Hearing this, they were unhappy and rebuked Bhadanta for various reasons: 'How can you be called a bhikkhu and deliberately cut off the food of a bhikkhu?' After rebuking him for various reasons, they told the Buddha about it in detail. The Buddha gathered the sangha of bhikkhus because of this matter, and knowingly asked Bhadanta: 'Did you really do this?' Bhadanta replied: 'I did, World Honored One!' The Buddha rebuked Bhadanta, the son of the Sakyas (a bhikkhu ordained from the Sakya clan), for various reasons: 'How can you be called a bhikkhu and deliberately cut off the food of a bhikkhu?' After rebuking him for various reasons, he told the bhikkhus: 'For these ten benefits, precepts are established for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu says to another bhikkhu: 'Come, let's go to various houses together.' After arriving at various houses, this bhikkhu does not instruct the almsgiver to give food, but says: 'You go! It is not pleasant to sit and talk with you, it is pleasant for me to sit and talk alone.' Because of the intention to annoy the other person, for this reason, it is a Pācittiya (Pācittiya, a minor offense).'
'House' refers to the house of a layperson.
'Expelling' refers to expelling oneself or instructing others to expel.
'Pācittiya' refers to cooking, burning, and covering obstacles. If one does not repent, it can obstruct the path of cultivation.
In this precept, if a bhikkhu says to another bhikkhu: 'Come! Let's go to his house together.' If he is told to return before entering the city gate, it is a Dukkata (Dukkata, a minor offense). If he is told to return after entering the city gate, it is also a Dukkata. If he is told to return before entering the outer gate of a layperson's house, it is a Dukkata. If he is told to return after entering the outer gate, it is also a Dukkata. It is the same for entering the middle gate. If he is told to return before entering the inner gate, it is a Dukkata. If he is told to return after entering the inner gate but before reaching the place of hearing, it is a Dukkata. If he is told to return after reaching the place of hearing, it is a Pācittiya. (End of the fifty-first)
佛在憍薩羅國，與大比丘眾遊行。時有五百估客眾隨逐佛行，作是念：「我等隨佛行，當得豐樂安隱。」佛遊行到一林中欲宿，時估客各隨向火，拾薪草共燃火向。諸比丘亦隨所知識，共拾草木用燃火向。有一異摩訶盧比丘，拽空中木持著火中，木中有毒蛇得熱便出，比丘見之驚怖大喚，估客驚怪謂有賊來，共相謂言：「各自捉槊刀、盾、弓箭聚集財物。」諸估客即起捉諸器仗聚集財物，共相問言：「賊在何處？」比丘言：「無賊但有毒蛇。」諸估客言：「若知是蛇何故大喚？以大喚故，諸估客眾或有相殺，我等幾相傷害。」佛聞是事及諸估客訶責比丘，過是夜已佛以是因緣集比丘僧，以種種因緣訶責摩訶盧比丘：「云何名比丘，露地燃火？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘無病露地燃火向，若燃草木、牛𡱁、木皮、糞掃，若自燃、若使人燃，波逸提。」
病者，冷盛、熱盛、風盛，若向火得差，是名病。除是因緣，名不病。
露地者，無壁覆障、無席覆、無衣覆，如是等無覆處，名露地。
自著者，自手著。使著者，教他著。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以草著草火中，波逸提。若以薪、牛𡱁、木
【現代漢語翻譯】 現代漢語譯本：佛陀在憍薩羅國（Kosala，古印度十六雄國之一）與眾多大比丘在一起。當時有五百個商人跟隨佛陀行走，心想：『我們跟隨佛陀，應當能夠得到豐厚的利益和安穩。』佛陀到達一片樹林中準備住宿，當時商人們各自尋找火源，撿拾柴草一起燃燒取暖。眾比丘也跟隨自己認識的人，一起撿拾草木用來燃燒取暖。有一位異摩訶盧（different Mahalu，字面意思未知）比丘，從空中拽下一根木頭放到火中，木頭裡有一條毒蛇受熱便爬了出來，比丘見到后驚恐地大叫。商人們驚慌奇怪，以為有盜賊來了，互相說道：『各自拿起長矛、刀、盾、弓箭，聚集財物。』商人們立即起身拿起各種武器，聚集財物，互相問道：『盜賊在哪裡？』比丘說：『沒有盜賊，只是有毒蛇。』商人們說：『如果知道是蛇，為什麼大叫？因為你大叫的緣故，商人們或許會互相殘殺，我們差點互相傷害。』佛陀聽說了這件事以及商人們責備比丘的話，過了這夜之後，佛陀因為這件事召集比丘僧團，用各種因緣責備摩訶盧比丘：『怎麼能稱為比丘，在露天點火？』用各種因緣責備之後，告訴眾比丘：『因為十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘沒有生病，在露天點火取暖，或者燃燒草木、牛糞、木皮、糞掃，無論是自己點燃，還是指使別人點燃，犯波逸提（Payantika，一種罪名）。』
生病，是指寒冷過盛、暑熱過盛、風邪過盛，如果向火能夠痊癒，這稱為生病。排除這些原因，稱為沒有生病。
露天，是指沒有墻壁遮蓋、沒有蓆子覆蓋、沒有衣服覆蓋，像這樣沒有遮蓋的地方，稱為露天。
自己點燃，是指自己用手點燃。指使點燃，是指教唆他人點燃。
波逸提，是指煮燒覆蓋障礙，如果不懺悔，能夠障礙修行。
這裡所說的犯戒，是指如果比丘用草放到草火中，犯波逸提。如果用柴、牛糞、木頭…
【English Translation】 English version: The Buddha was in Kosala (one of the sixteen ancient Indian Mahajanapadas) with a large gathering of Bhikkhus (monks). At that time, five hundred merchants were following the Buddha, thinking: 'If we follow the Buddha, we should obtain abundant benefits and peace.' The Buddha arrived at a forest and intended to stay there. The merchants each sought a fire source, gathering firewood and grass to burn for warmth. The Bhikkhus also followed those they knew, gathering grass and wood to burn for warmth. There was a different Bhikkhu named Mahalu (literal meaning unknown), who pulled a piece of wood from the air and put it into the fire. A poisonous snake inside the wood, feeling the heat, crawled out. The Bhikkhu, seeing it, cried out in fear. The merchants were startled and wondered if thieves had come, saying to each other: 'Each of us grab our spears, knives, shields, bows and arrows, and gather our belongings.' The merchants immediately got up, grabbed their weapons, gathered their belongings, and asked each other: 'Where are the thieves?' The Bhikkhu said: 'There are no thieves, only a poisonous snake.' The merchants said: 'If you knew it was a snake, why did you cry out? Because of your cry, the merchants might kill each other, we almost harmed each other.' The Buddha heard about this incident and the merchants' rebuke of the Bhikkhu. After the night had passed, the Buddha gathered the Bhikkhu Sangha (monastic community) because of this incident, and rebuked the Mahalu Bhikkhu for various reasons: 'How can you be called a Bhikkhu, lighting a fire in the open?' After rebuking him for various reasons, he told the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu, without being ill, lights a fire in the open for warmth, or burns grass, wood, cow dung, wood bark, or sweepings, whether he lights it himself or instructs others to light it, he commits a Payantika (an offense).'
Being ill means having an excess of cold, heat, or wind. If warming oneself by a fire can cure it, this is called being ill. Excluding these reasons is called not being ill.
The open means a place without walls, mats, or clothing covering it. Such an uncovered place is called the open.
Lighting it oneself means lighting it with one's own hand. Instructing to light it means instructing others to light it.
Payantika means covering and obstructing by cooking and burning. If one does not repent, it can obstruct the path of practice.
The offense here refers to if a Bhikkhu puts grass into a grass fire, he commits a Payantika. If he uses firewood, cow dung, wood...
皮、糞掃著草火中，波逸提。
若比丘以木著木火中，波逸提。若以牛𡱁、木皮、糞掃、草著木火中，波逸提。
若比丘以牛𡱁著牛𡱁火中，波逸提。若以木皮、糞掃、草木著牛𡱁火中，波逸提。
若比丘以木皮著木皮火中，波逸提。若以糞掃、草木、牛𡱁著木皮火中，波逸提。
若比丘以糞掃著糞掃火中，波逸提。若以草木、牛𡱁、木皮著糞掃火中，波逸提。教著亦如是，乃至露地以火樵著火中，突吉羅。
不犯者，若病、若煮飯、若煮羹、煮粥、煮肉、煮湯、煮染，熏缽、治杖、治鉤，不犯。(五十二竟)
佛在舍衛國。爾時諸比丘欲羯磨擯跋難陀，時六群比丘在眾中遮不得成羯磨。異時六群比丘余處行去，諸比丘言：「我等今當與跋難陀作擯羯磨。」有比丘言：「六群比丘當來更遮。」諸比丘言：「六群比丘今遠去至余聚落，多事未還。」有比丘佐助六群比丘，時住不去。諸六群比丘懈怠懶惰，說戒自恣僧羯磨時不來，但與欲清凈。諸比丘念：「莫令佐助六群比丘來眾中作遮，但取欲來。」即打揵椎集比丘僧，遣人到彼比丘所索欲來，彼問言：「欲作何事？」答言：「有僧事。」彼比丘即與欲。爾時僧一心和合，與跋難陀作擯羯磨。後日大唱言：「僧已與跋難陀作擯羯磨
【現代漢語翻譯】 現代漢語譯本 如果比丘將樹皮、糞便、垃圾或草扔進火中，犯波逸提（Pācittiya，一種戒律名稱）。
如果比丘將木頭扔進木頭火中，犯波逸提。如果將牛糞、樹皮、糞便、垃圾或草扔進木頭火中，犯波逸提。
如果比丘將牛糞扔進牛糞火中，犯波逸提。如果將木頭、樹皮、糞便、垃圾或草扔進牛糞火中，犯波逸提。
如果比丘將樹皮扔進樹皮火中，犯波逸提。如果將糞便、垃圾、草、木頭或牛糞扔進樹皮火中，犯波逸提。
如果比丘將糞便、垃圾扔進糞便、垃圾火中，犯波逸提。如果將草、木頭、牛糞或樹皮扔進糞便、垃圾火中，犯波逸提。教唆他人這樣做也一樣，甚至在露天將柴火扔進火中，犯突吉羅（Dukkata，一種較輕的罪過）。
以下情況不犯戒：如果生病、煮飯、煮羹、煮粥、煮肉、煮湯、煮染料，熏缽、修理手杖、修理鉤子，不犯戒。（第五十二條完）
佛陀在舍衛國（Śrāvastī）時。當時，眾比丘想要對跋難陀（Bhallananda）執行羯磨（kamma，僧團的儀式，此處指擯出）。當時，六群比丘在僧團中阻止，羯磨無法完成。後來，六群比丘去了其他地方，眾比丘說：『我們現在應當對跋難陀執行擯出羯磨。』有比丘說：『六群比丘會回來阻止。』眾比丘說：『六群比丘現在去了遙遠的村落，有很多事情要做，不會回來。』有比丘幫助六群比丘，留在原地不走。這些六群比丘懈怠懶惰，在說戒（recitation of the Patimokkha）和自恣（Pavāraṇā，僧團在雨季結束時的儀式）等僧團羯磨時不來，只是給予同意和清凈。眾比丘想：『不要讓幫助六群比丘的人來僧團中阻止，只要取得他的同意即可。』於是敲擊揵椎（Ghaṇṭā，一種鐘）召集比丘僧團，派人到那位比丘那裡索取同意。那位比丘問：『要做什麼事？』回答說：『有僧團的事情。』那位比丘就給予了同意。當時，僧團一心和合，對跋難陀執行了擯出羯磨。之後大聲宣告：『僧團已經對跋難陀執行了擯出羯磨。』
【English Translation】 English version If a bhikkhu throws bark, dung, sweepings, or grass into a fire, it is a pācittiya (an offense entailing expiation).
If a bhikkhu throws wood into a wood fire, it is a pācittiya. If he throws cow dung, bark, sweepings, or grass into a wood fire, it is a pācittiya.
If a bhikkhu throws cow dung into a cow dung fire, it is a pācittiya. If he throws wood, bark, sweepings, or grass into a cow dung fire, it is a pācittiya.
If a bhikkhu throws bark into a bark fire, it is a pācittiya. If he throws sweepings, grass, wood, or cow dung into a bark fire, it is a pācittiya.
If a bhikkhu throws sweepings into a sweepings fire, it is a pācittiya. If he throws grass, wood, cow dung, or bark into a sweepings fire, it is a pācittiya. It is the same if he instructs another to do so, and even if he throws firewood into a fire in an open space, it is a dukkata (an offense of wrong-doing).
There is no offense if he is sick, or if he is cooking rice, cooking soup, cooking porridge, cooking meat, cooking broth, dyeing, smoking a bowl, repairing a staff, or repairing a hook. (End of the fifty-second rule)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the bhikkhus wanted to perform a kamma (a formal act of the Sangha, here referring to expulsion) of banishment against Bhallananda (name of a monk). At that time, the group-of-six bhikkhus were in the assembly and prevented the kamma from being completed. At another time, the group-of-six bhikkhus went elsewhere, and the bhikkhus said, 'We should now perform the kamma of banishment against Bhallananda.' One bhikkhu said, 'The group-of-six bhikkhus will come back and prevent it.' The bhikkhus said, 'The group-of-six bhikkhus have now gone to a distant village and have many things to do, they will not return.' A bhikkhu assisted the group-of-six bhikkhus and stayed there, not leaving. These group-of-six bhikkhus were lazy and negligent, and did not come to the Sangha kammas such as the recitation of the Patimokkha (the code of monastic discipline) and the Pavāraṇā (the ceremony marking the end of the rainy season retreat), but only gave their consent and purity. The bhikkhus thought, 'Do not let the one who assists the group-of-six bhikkhus come into the Sangha and prevent it, just obtain his consent.' So they struck the Ghaṇṭā (a bell) to assemble the bhikkhu Sangha, and sent someone to that bhikkhu to ask for his consent. That bhikkhu asked, 'What is to be done?' They replied, 'There is a matter of the Sangha.' That bhikkhu then gave his consent. At that time, the Sangha, being of one mind and in harmony, performed the kamma of banishment against Bhallananda. Afterwards, they loudly proclaimed, 'The Sangha has performed the kamma of banishment against Bhallananda.'
。」彼比丘言：「是羯磨不應如是作，不可我意故。」諸比丘言：「汝已與欲。」彼比丘言：「我不知僧與跋難陀釋子作擯羯磨故，若知者不與欲。」自言：「我不是有過不應與欲。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，如法僧事中與欲後悔？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問是比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，與欲已後悔？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘如法僧事與欲竟，後悔言：『我不應與。』波逸提。」
僧事者，所有僧事，若白羯磨、白二羯磨、白四羯磨、若布薩自恣、若羯磨十四人。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘如法僧事與欲竟，後悔言：「我不應與。」波逸提。若比丘僧如法事，若白羯磨、白二羯磨、白四羯磨、布薩自恣、十四人羯磨，與欲竟後悔言：「我不應與欲。」波逸提。隨心悔言，一一波逸提。(五十三竟)
佛在阿羅毗國。爾時諸賢者，隨齋日至寺中受齋法，通夜燃燈加趺而坐，為聽法故。時諸上座比丘初夜大坐，至中夜時各各入房。諸年少比丘及諸沙彌，在
【現代漢語翻譯】 現代漢語譯本： 那位比丘說：『這個羯磨（karma，業）不應該這樣做，因為它不合我的意願。』 眾比丘說：『你已經同意了。』 那位比丘說：『我不知道僧團要對跋難陀釋子（跋難陀，釋迦族人）作擯出羯磨，如果我知道，我就不會同意。』 他自己說：『我沒有過失，不應該同意。』 在這些比丘中，有些比丘少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事心裡不高興，用各種理由責備說：『怎麼能稱為比丘，在如法的僧事中同意了又後悔呢？』 用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問那位比丘：『你真的做了這件事嗎？』 回答說：『確實做了，世尊！』 佛陀用各種理由責備說：『怎麼能稱為比丘，同意了又後悔呢？』 用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘在如法的僧事中同意之後，又後悔說：「我不應該同意。」犯波逸提（pācittiya，一種罪名）。』
僧事：指所有的僧事，無論是白羯磨（ñattikamma，宣告羯磨）、白二羯磨（ñattidutiyakamma，宣告第二羯磨）、白四羯磨（ñatticatutthakamma，宣告第四羯磨），還是布薩（uposatha，齋戒）、自恣（pavāraṇā，僧眾互相檢舉過失）、或者需要十四人進行的羯磨。
波逸提：指煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘在如法的僧事中同意之後，又後悔說：『我不應該同意。』犯波逸提。如果比丘在僧團如法的事，無論是白羯磨、白二羯磨、白四羯磨、布薩自恣、十四人羯磨，同意之後又後悔說：『我不應該同意。』犯波逸提。隨心後悔說，每一次都犯波逸提。（第五十三條完）
佛陀在阿羅毗國（Āḷavī，古印度地名）。當時，各位賢者，隨著齋日來到寺中受持齋法，通宵燃燈，跏趺而坐，爲了聽聞佛法。當時，各位上座比丘初夜時分端坐，到了中夜時分各自進入房間。各位年輕的比丘以及各位沙彌，在
【English Translation】 English version: That bhikkhu (monk) said: 'This kamma (karma, action) should not be done like this, because it is not according to my intention.' The bhikkhus said: 'You have already given your consent.' That bhikkhu said: 'I did not know that the Sangha (community) was going to perform an expulsion kamma against Baddha釋子 (Baddha, a member of the Shakya clan); if I had known, I would not have given my consent.' He himself said: 'I am not at fault, I should not have given my consent.' Among these bhikkhus, some bhikkhus were content with little, practicing dhūta (ascetic practices), and upon hearing this matter, they were displeased and rebuked him with various reasons, saying: 'How can you be called a bhikkhu, giving consent in a lawful Sangha matter and then regretting it?' After rebuking him with various reasons, they reported this matter in detail to the Buddha. The Buddha, because of this matter, gathered the bhikkhu Sangha, and knowingly asked that bhikkhu: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha rebuked him with various reasons, saying: 'How can you be called a bhikkhu, giving consent and then regretting it?' After rebuking him with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu, after giving consent in a lawful Sangha matter, regrets it and says: 「I should not have given my consent,」 he commits a pācittiya (pācittiya, an offense).'
Sangha matters: refers to all Sangha matters, whether it is ñattikamma (ñattikamma, announcement kamma), ñattidutiyakamma (ñattidutiyakamma, announcement second kamma), ñatticatutthakamma (ñatticatutthakamma, announcement fourth kamma), or uposatha (uposatha, observance day), pavāraṇā (pavāraṇā, invitation), or a kamma requiring fourteen people.
Pācittiya: refers to cooking, covering, obstructing; if one does not repent, it can obstruct the path of cultivation.
In this precept, if a bhikkhu, after giving consent in a lawful Sangha matter, regrets it and says: 'I should not have given my consent,' he commits a pācittiya. If a bhikkhu, in a lawful matter of the Sangha, whether it is ñattikamma, ñattidutiyakamma, ñatticatutthakamma, uposatha, pavāraṇā, or a kamma requiring fourteen people, after giving consent, regrets it and says: 'I should not have given my consent,' he commits a pācittiya. With each regretful statement, he commits a pācittiya. (End of the fifty-third)
The Buddha was in Āḷavī (Āḷavī, an ancient Indian place name). At that time, the virtuous ones, following the observance day, came to the temple to receive the observance precepts, lit lamps throughout the night, and sat in the lotus position, for the sake of listening to the Dharma. At that time, the senior bhikkhus sat upright during the first watch of the night, and by the middle watch of the night, each entered their rooms. The young bhikkhus and the śrāmaṇeras (novices), in
說法堂中宿不一心臥，鼾眠䆿語，大喚掉臂。諸賢者言：「看是尊眾，不一心眠臥。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問阿羅毗比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，共未受具戒人宿？」佛爾時但訶責未結此戒。
佛在舍衛國。爾時沙彌羅睺羅，諸比丘驅出房不共宿，羅睺羅即去到邊小房中住。時有客比丘來，作是念：「大房中必上座滿，我當向邊小房中。」作是念已即向邊小房中，到已謦欬打門問言：「此中有誰？」答言：「我是羅睺羅。」比丘言：「出去。」即便出去。到第二房中，復更驅去。到第三房中，復更驅去。羅睺羅作是念：「我所至房舍皆驅出者，今當往至佛廁屋中。」即往廁屋中枕廁板臥。板下有蛇，先出不在，后夜大風雨墮，蛇得苦惱即還向窟。時佛憶羅睺羅臥：「若我不覺者，正爾當為蛇所害。」佛即入三昧，自房內沒于廁邊住，即以神力作龍聲。羅睺羅便覺，佛知而故問：「汝是誰耶？」答言：「我羅睺羅。」「何故在此？」答言：「臥。」問：「何故此中臥？」答言：「余無宿處。」佛言：「汝出。」即便出來。佛以右手摩羅睺羅頭，說是偈言：
「汝不為貧窮， 亦不失富貴；
【現代漢語翻譯】 現代漢語譯本：在說法堂中，有些比丘不能一心一意地睡覺，打鼾說夢話，大聲叫喊，揮舞手臂。其他賢者議論說：『看看這些僧眾，不能專心睡覺。』其中有一位比丘，少欲知足，奉行頭陀行，聽到這件事後心裡很不高興，就去向佛陀詳細稟告。佛陀因為這件事召集了比丘僧眾，明知故問阿羅毗（Āḷavī）比丘：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他：『怎麼能稱為比丘，卻和沒有受具足戒的人一起睡覺呢？』佛陀當時只是呵斥了他，還沒有制定這條戒律。 佛陀在舍衛國（Śrāvastī）。當時，沙彌羅睺羅（Rāhula）被比丘們趕出房間，不讓他一起睡覺。羅睺羅就去到旁邊的小房間里住。這時，有一位客比丘來了，心想：『大房間里肯定都住滿了上座，我應該去旁邊的小房間里。』這樣想著，就去了旁邊的小房間，到了之後，咳嗽一聲，敲門問道：『這裡面是誰？』回答說：『我是羅睺羅。』比丘說：『出去。』羅睺羅就出去了。到了第二個房間，又被趕了出去。到了第三個房間，又被趕了出去。羅睺羅心想：『我所到的房間都被趕出來，現在應該去佛陀的廁所里。』就去了廁所，枕著廁所的木板睡覺。木板下有一條蛇，先前出去了不在，後來夜裡颳大風下大雨，蛇感到痛苦，就回到洞里。這時，佛陀憶念羅睺羅的睡眠情況：『如果我不察覺，羅睺羅很可能被蛇所傷害。』佛陀就進入三昧，從自己的房間消失，出現在廁所旁邊，用神通力發出龍的叫聲。羅睺羅就醒了，佛陀明知故問：『你是誰呀？』回答說：『我是羅睺羅。』『為什麼在這裡？』回答說：『睡覺。』問：『為什麼在這裡睡覺？』回答說：『沒有其他睡覺的地方。』佛陀說：『你出來。』羅睺羅就出來了。佛陀用右手摩羅睺羅的頭，說了這首偈語： 『你不會因為貧窮而受苦，也不會失去富貴；』
【English Translation】 English version: While in the Dharma hall, some monks were unable to sleep with a focused mind, snoring, muttering in their sleep, shouting loudly, and flailing their arms. Other virtuous ones commented, 'Look at these members of the Sangha, unable to sleep attentively.' Among them was a monk who was content with little, practicing asceticism (dhūta), and upon hearing of this matter, he was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of monks and, knowing the situation, deliberately asked the Āḷavī (Āḷavī - name of a monk) monk, 'Did you really do this?' He replied, 'Indeed, I did, O Blessed One!' The Buddha rebuked him with various reasons, 'How can you be called a monk and sleep with someone who has not received full ordination?' At that time, the Buddha only rebuked him and had not yet established this precept. The Buddha was in Śrāvastī (Śrāvastī - name of a city). At that time, the novice Rāhula (Rāhula - name of a novice) was driven out of the rooms by the monks and not allowed to sleep with them. Rāhula then went to stay in a small room nearby. At this time, a guest monk arrived and thought, 'The large rooms must be full of senior monks, I should go to the small room nearby.' Thinking this, he went to the small room nearby, and upon arriving, he coughed, knocked on the door, and asked, 'Who is in here?' The reply was, 'I am Rāhula.' The monk said, 'Leave.' Rāhula then left. He went to the second room and was again driven out. He went to the third room and was again driven out. Rāhula thought, 'I am driven out of every room I go to, now I should go to the Buddha's toilet.' He went to the toilet and slept with his head on the toilet plank. There was a snake under the plank, which had gone out earlier, but later that night there was a great wind and rain, and the snake, feeling distressed, returned to its hole. At this time, the Buddha remembered Rāhula's sleeping situation, 'If I do not notice, Rāhula might be harmed by the snake.' The Buddha then entered samādhi, disappeared from his own room, and appeared next to the toilet, using his supernatural power to make the sound of a dragon. Rāhula then woke up, and the Buddha, knowing the situation, deliberately asked, 'Who are you?' The reply was, 'I am Rāhula.' 'Why are you here?' The reply was, 'Sleeping.' He asked, 'Why are you sleeping here?' The reply was, 'There is no other place to sleep.' The Buddha said, 'You come out.' Rāhula then came out. The Buddha stroked Rāhula's head with his right hand and spoke this verse: 'You will not suffer because of poverty, nor will you lose wealth;'
但為求道故， 出家應忍苦。」
說是偈已，佛即捉臂將至自房。時佛獨坐床上大座，佛竟夜入禪，用聖默然到地了已，以是因緣集比丘僧，語諸比丘：「是沙彌可憐愍，無父母，若不慈愍何緣得活？若值惡獸得大苦惱，是親里必瞋言：『諸沙門釋子但能畜沙彌，而不能守護。』」佛種種因緣訶已，語諸比丘：「從今為二事利故，聽未受大戒人二夜共宿：一者為憐愍沙彌故，二者為有白衣來至寺中應與房宿故。以十利故與比丘結戒。從今是戒應如是說：若比丘與未受大戒人共舍宿，過二夜，波逸提。」
未受大戒人者，除比丘、比丘尼，餘一切人是。
舍有四種：一者一切覆一切障，二者一切障不覆，三者一切覆半障，四者一切覆少障。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘與未受大戒人四種舍中宿，過二夜，波逸提。起已還臥，隨起還臥，一一波逸提。若通夜坐，不犯。
時有比丘病，使沙彌供給看病，是比丘至第三夜驅沙彌去，是病比丘無人看故垂死。諸比丘以是事白佛，佛以是事集比丘僧，語諸比丘：「應喚沙彌在病比丘所立，莫令臥。」有病比丘，沙彌小久立倒地便臥，佛言：「病比丘不犯。是中有不病比丘，不應臥。」(五十四竟
【現代漢語翻譯】 現代漢語譯本： 『但爲了尋求真理的緣故，出家之人應當忍受苦難。』
說完這偈語后，佛陀就抓住沙彌的手臂，將他帶到自己的房間。當時，佛陀獨自坐在床上的大座上，整夜入禪定。用聖者的寂默達到極致后，因為這個因緣，召集了比丘僧團，告訴眾比丘：『這個沙彌很可憐，沒有父母，如果不慈悲憐憫他，怎麼能活下去呢？如果遇到惡獸，會遭受巨大的苦惱，他的親屬一定會責怪說：「這些沙門釋子只會收養沙彌，卻不能守護他們。」』佛陀用種種因緣責備之後，告訴眾比丘：『從今以後，爲了兩方面的利益，允許未受具足戒的人共宿兩夜：一是憐憫沙彌的緣故，二是如果有在家居士來到寺廟中，應該提供房間住宿的緣故。』因為這十種利益，與比丘們結戒。從今以後，這條戒律應該這樣宣說：如果比丘與未受具足戒的人同在一個住所過夜，超過兩夜，犯波逸提（Pāyantika，一種罪名）。』
未受具足戒的人，除了比丘（bhikkhu，男性出家人）、比丘尼（bhikkhunī，女性出家人），其餘所有的人都是。
住所（舍）有四種：一是完全覆蓋且完全遮蔽，二是完全遮蔽但不覆蓋，三是完全覆蓋但只遮蔽一半，四是完全覆蓋但只遮蔽少部分。
波逸提（Pāyantika）的意思是，煮燒覆蓋遮蔽，如果不懺悔，就能障礙修行。
這裡所說的犯戒是指，如果比丘與未受具足戒的人在四種住所中的任何一種住宿，超過兩夜，就犯波逸提（Pāyantika）。如果起身之後又回去睡，每次起身又回去睡，每一次都犯波逸提（Pāyantika）。如果整夜坐著，就不算犯戒。
當時，有一位比丘生病了，讓沙彌（śrāmaṇera，小沙彌）來照顧他。這位比丘到了第三夜就把沙彌趕走了，這位生病的比丘因為沒有人照顧，快要死了。眾比丘把這件事稟告佛陀，佛陀因為這件事召集了比丘僧團，告訴眾比丘：『應該叫沙彌站在生病的比丘身邊，不要讓他躺下。』有生病的比丘，沙彌站立不久就倒地躺下了，佛陀說：『生病的比丘不算犯戒。這裡面沒有生病的比丘，不應該躺下。』（第五十四條戒律結束）
【English Translation】 English version: 'But for the sake of seeking the Truth, a renunciate should endure suffering.'
Having spoken this verse, the Buddha then took the novice by the arm and led him to his own room. At that time, the Buddha sat alone on the great seat on the bed, and spent the entire night in meditation. Having reached the limit of noble silence, because of this circumstance, he gathered the community of bhikkhus (bhikkhu, male monastic) and said to the bhikkhus: 'This novice is pitiable, without parents. If you do not have compassion for him, how can he live? If he encounters a fierce beast, he will suffer great distress, and his relatives will surely complain, saying: "These Śākya (釋迦) renunciates only take in novices, but cannot protect them."』 After rebuking them with various reasons, the Buddha said to the bhikkhus: 'From now on, for the sake of two benefits, I allow those who have not received full ordination to share lodging for two nights: one is for the sake of compassion for the novice, and the other is because if a layperson comes to the monastery, they should be provided with a room to stay in.』 Because of these ten benefits, I establish a precept with the bhikkhus. From now on, this precept should be recited as follows: 'If a bhikkhu shares lodging with a person who has not received full ordination, exceeding two nights, it is a Pāyantika (波逸提, an offense requiring confession).』
A person who has not received full ordination is anyone other than a bhikkhu (bhikkhu, male monastic) or a bhikkhunī (bhikkhunī, female monastic).
There are four kinds of lodgings (舍): one is completely covered and completely obstructed, two is completely obstructed but not covered, three is completely covered but only half obstructed, and four is completely covered but only slightly obstructed.
Pāyantika (波逸提) means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path.
The offense here refers to, if a bhikkhu stays in any of the four kinds of lodgings with a person who has not received full ordination, exceeding two nights, it is a Pāyantika (波逸提). If he gets up and then goes back to sleep, each time he gets up and goes back to sleep, it is a Pāyantika (波逸提). If he sits up all night, he does not commit an offense.
At that time, there was a bhikkhu who was ill and had a śrāmaṇera (śrāmaṇera, novice) attend to him. This bhikkhu drove the novice away on the third night, and the sick bhikkhu was near death because no one was taking care of him. The bhikkhus reported this matter to the Buddha, and the Buddha gathered the community of bhikkhus because of this matter, and said to the bhikkhus: 'You should have the novice stand by the sick bhikkhu, and not let him lie down.』 If the sick bhikkhu has a novice who collapses and lies down after standing for a short time, the Buddha said: 'The sick bhikkhu does not commit an offense. Among you, those bhikkhus who are not sick should not lie down.』 (End of the fifty-fourth precept)
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佛在舍衛國。爾時阿利吒比丘生惡邪見言：「我如是知佛法義，作障道法不能障道。」諸比丘聞是事，向佛廣說。佛以是事集比丘僧，語諸比丘：「汝當約敕阿利吒比丘言：『汝莫作是語：「我知佛法義，作障道法不能障道。」莫謗佛，謗佛者不善，佛不作是語。佛種種因緣，說障道法能障道，汝舍是惡邪見。』當三教令舍是事。」諸比丘言：「如是。世尊！」即往約敕阿利吒比丘言：「汝莫作是語：『我知佛法義，作障道法不能障道。』汝莫謗佛，謗佛者不善，佛不作是語。佛種種因緣說障道法能障道，汝舍是惡邪見。」作是教令舍此事，第二、第三亦如是教。諸比丘再三教已，不能令舍，即便起去。往詣佛所頭面禮足一面坐，白佛言：「世尊！我等教阿利吒比丘令舍是惡邪見，不能令舍。我等便即起來。」佛言：「汝等應作羯磨擯，阿利吒比丘不捨惡邪見故。若有餘比丘，不捨惡邪見者亦如是治。作不捨惡邪見擯羯磨法者，一心和合僧中。一比丘僧中唱言：『大德僧聽！是阿利吒比丘生如是惡邪見言：「我知佛法義，作障道法不能障道。」僧已約敕令舍惡邪見，而不肯舍。若僧時到僧忍聽，與阿利吒比丘不捨惡邪見羯磨，隨汝幾許時不捨惡邪見，僧隨爾所時與作擯羯磨。是名白。』如是白四羯磨。『僧
【現代漢語翻譯】 現代漢語譯本： 佛陀在舍衛國（Śrāvastī）的時候，阿利吒（Ariṣṭa）比丘生起了邪惡的見解，說：『我這樣理解佛法的意義，那些會障礙正道的行為並不能真正障礙正道。』眾比丘聽說了這件事，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，對眾比丘說：『你們應當告誡阿利吒比丘說：「你不要這樣說：『我知道佛法的意義，那些會障礙正道的行為並不能真正障礙正道。』不要誹謗佛陀，誹謗佛陀是不好的，佛陀沒有這樣說過。佛陀通過種種因緣說明了會障礙正道的行為能夠障礙正道，你應該捨棄這種邪惡的見解。」應當三次教導他，讓他捨棄這件事。』眾比丘說：『是的，世尊！』 他們立即前去告誡阿利吒比丘說：『你不要這樣說：「我知道佛法的意義，那些會障礙正道的行為並不能真正障礙正道。」你不要誹謗佛陀，誹謗佛陀是不好的，佛陀沒有這樣說過。佛陀通過種種因緣說明了會障礙正道的行為能夠障礙正道，你應該捨棄這種邪惡的見解。』這樣教導他，讓他捨棄這件事，第二次、第三次也同樣這樣教導。眾比丘再三教導后，不能讓他捨棄這種見解，就起身離開了。他們前往佛陀那裡，頭面頂禮佛足，在一旁坐下，稟告佛陀說：『世尊！我們教導阿利吒比丘讓他捨棄這種邪惡的見解，但是不能讓他捨棄。我們就立即離開了。』 佛陀說：『你們應當通過羯磨（karma）來擯除他，因為阿利吒比丘不捨棄這種邪惡的見解。如果有其他比丘，不捨棄邪惡見解的，也應當這樣處理。進行不捨棄邪惡見解的擯除羯磨的方法是，一心一意地在僧團中進行。一位比丘在僧團中唱言：「大德僧眾請聽！這位阿利吒比丘生起了這樣的邪惡見解，說：『我知道佛法的意義，那些會障礙正道的行為並不能真正障礙正道。』僧團已經告誡他讓他捨棄這種邪惡的見解，但是他不肯捨棄。如果僧團時機已到，僧團允許，就對阿利吒比丘進行不捨棄邪惡見解的羯磨，隨你多少時間不捨棄邪惡見解，僧團就隨你多少時間進行擯除羯磨。這叫做白（announcement）。」像這樣進行四次羯磨宣告。「僧
【English Translation】 English version: The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikṣu Ariṣṭa (阿利吒) developed a wicked and perverse view, saying: 'As I understand the meaning of the Buddha's teachings, actions that obstruct the path do not actually obstruct the path.' When the Bhikṣus heard of this matter, they reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Saṅgha (僧團) of Bhikṣus and said to the Bhikṣus: 'You should admonish the Bhikṣu Ariṣṭa, saying: 「Do not say such things as: 『I know the meaning of the Buddha's teachings, and actions that obstruct the path do not actually obstruct the path.』 Do not slander the Buddha; slandering the Buddha is not good. The Buddha did not say such things. The Buddha, through various causes and conditions, has explained that actions that obstruct the path can indeed obstruct the path. You should abandon this wicked and perverse view.」 You should instruct him three times to abandon this matter.' The Bhikṣus said: 'Yes, World-Honored One!' They immediately went to admonish the Bhikṣu Ariṣṭa, saying: 'Do not say such things as: 「I know the meaning of the Buddha's teachings, and actions that obstruct the path do not actually obstruct the path.」 Do not slander the Buddha; slandering the Buddha is not good. The Buddha did not say such things. The Buddha, through various causes and conditions, has explained that actions that obstruct the path can indeed obstruct the path. You should abandon this wicked and perverse view.' They instructed him in this way, telling him to abandon this matter, and they instructed him in the same way a second and third time. After the Bhikṣus had instructed him repeatedly, they were unable to make him abandon this view, so they rose and departed. They went to the Buddha, prostrated themselves at his feet, sat down to one side, and reported to the Buddha, saying: 'World-Honored One! We instructed the Bhikṣu Ariṣṭa to abandon this wicked and perverse view, but we were unable to make him abandon it. So we immediately left.' The Buddha said: 'You should perform a Karma (羯磨) to expel him, because the Bhikṣu Ariṣṭa does not abandon this wicked and perverse view. If there are other Bhikṣus who do not abandon wicked and perverse views, they should also be dealt with in the same way. The method for performing the Karma of expulsion for not abandoning wicked and perverse views is to be of one mind and in harmony within the Saṅgha. One Bhikṣu should announce in the Saṅgha: 「Venerable Saṅgha, please listen! This Bhikṣu Ariṣṭa has developed such a wicked and perverse view, saying: 『I know the meaning of the Buddha's teachings, and actions that obstruct the path do not actually obstruct the path.』 The Saṅgha has already admonished him to abandon this wicked and perverse view, but he refuses to abandon it. If the Saṅgha deems it the right time, and the Saṅgha permits, then perform the Karma of not abandoning wicked and perverse views on the Bhikṣu Ariṣṭa. For however long you do not abandon this wicked and perverse view, the Saṅgha will perform the Karma of expulsion on you for that long. This is called the announcement (白).」 Perform the Karma announcement four times in this way. 「The Saṅgha」'
與阿利吒比丘不捨惡邪見擯羯磨竟，僧忍，默然故，是事如是持！』」語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘作是言：『我如是知佛法義，作障道法不能障道。』諸比丘應如是教彼比丘：『汝莫作是言：「我如是知佛法義，作障道法不能障道。」汝莫謗佛，謗佛者不善，佛不作是語。佛種種因緣說障道法能障道，汝當舍是惡邪見。』諸比丘如是教時，堅持不捨，諸比丘當再三教令舍此事。再三教時舍者善，不捨者波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，是比丘初應軟語約敕，若軟語約敕舍者，令作突吉羅悔過。若不捨者，應作白四羯磨約敕。約敕法者，一心和合僧中，一比丘唱言：「大德僧聽！是阿利吒比丘生惡邪見，作如是言：『我知佛法義，作障道法不能障道。』若僧時到僧忍聽，僧約敕阿利吒比丘，令舍惡邪見。是名白。」如是白四羯磨。「僧約敕阿利吒比丘舍惡邪見竟，僧忍，默然故，是事如是持！」是中佛說是比丘應第二、第三約敕令舍是事者，是名約敕，是名為教，是名約敕教。若軟語約敕不捨者，未犯。若初說說未竟說竟、第二說說未竟說竟、第三說說未竟、非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、異法異律異佛
【現代漢語翻譯】 現代漢語譯本： 『對阿利吒（Ariyaka）比丘不捨棄邪惡見解的擯羯磨（banishment）已經完成，僧團認可，因為大家保持沉默，此事就這樣執行！』告訴各位比丘：『因為有十種利益，所以與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘這樣說：『我這樣理解佛法的意義，即使做了會障礙修行的事情，也不會障礙修行。』各位比丘應該這樣教導那位比丘：『你不要這樣說：「我這樣理解佛法的意義，即使做了會障礙修行的事情，也不會障礙修行。」你不要誹謗佛陀，誹謗佛陀是不好的，佛陀不會這樣說。佛陀用各種因緣說明會障礙修行的事情能夠障礙修行，你應該捨棄這種邪惡的見解。』各位比丘這樣教導時，如果他堅持不捨棄，各位比丘應當再三教導，讓他捨棄這件事。再三教導時，如果他捨棄了就好，如果不捨棄，就犯了波逸提（Pacittiya）。』 波逸提（Pacittiya）的意思是，煮、燒、覆蓋、障礙，如果不懺悔，就會障礙修行。 關於其中的犯戒情況，一開始，比丘應該用柔和的語言勸誡，如果用柔和的語言勸誡后他捨棄了，就讓他做突吉羅（Dukkata）懺悔。如果不捨棄，就應該做白四羯磨（formal act requiring four announcements）來勸誡。勸誡的方法是，一心一意地在和合的僧團中，由一位比丘唱言：『各位大德僧團請聽！這位阿利吒（Ariyaka）比丘產生了邪惡的見解，這樣說：「我知道佛法的意義，即使做了會障礙修行的事情，也不會障礙修行。」如果僧團認為時機已到，僧團認可，請聽，僧團勸誡阿利吒（Ariyaka）比丘，讓他捨棄邪惡的見解。』這叫做白。』像這樣進行白四羯磨（formal act requiring four announcements）。『僧團勸誡阿利吒（Ariyaka）比丘捨棄邪惡的見解已經完成，僧團認可，因為大家保持沉默，此事就這樣執行！』佛陀在這裡說，這位比丘應該第二、第三次勸誡，讓他捨棄這件事，這叫做勸誡，這叫做教導，這叫做勸誡教導。如果用柔和的語言勸誡他不捨棄，就不算犯戒。如果第一次說，還沒說完就停止了，或者說完了；或者第二次說，還沒說完就停止了，或者說完了；或者第三次說，還沒說完就停止了；或者非法別眾（unlawful separate assembly）、非法和合眾（unlawful united assembly）、似法別眾（assembly that appears lawful but is separate）、似法和合眾（assembly that appears lawful but is united）、如法別眾（lawful separate assembly）、異法異律異佛（different Dharma, different Vinaya, different Buddha）。
【English Translation】 English version: 『The banishment (bink羯磨, banishment) of the Bhikkhu Ariyaka (阿利吒, name of a monk) for not abandoning his evil wrong view is completed. The Sangha (僧, monastic community) approves, because they remain silent. Let this matter be carried out accordingly!』 He told the Bhikkhus (比丘, monks): 『Because of ten benefits, I establish a rule for the Bhikkhus. From now on, this rule should be stated as follows: If a Bhikkhu says: 「I understand the meaning of the Buddha's teachings in this way, that even if I do things that obstruct the path, they will not obstruct the path.」 The Bhikkhus should instruct that Bhikkhu in this way: 「Do not say, 『I understand the meaning of the Buddha's teachings in this way, that even if I do things that obstruct the path, they will not obstruct the path.』 Do not slander the Buddha (佛, the awakened one). Slandering the Buddha is not good. The Buddha would not say such a thing. The Buddha, through various causes and conditions, has explained that things that obstruct the path can obstruct the path. You should abandon this evil wrong view.」 When the Bhikkhus instruct him in this way, if he persists in not abandoning it, the Bhikkhus should instruct him again and again, causing him to abandon this matter. If he abandons it after being instructed again and again, that is good. If he does not abandon it, he commits a Pacittiya (波逸提, an offense entailing confession).』 Pacittiya (波逸提, an offense entailing confession) means cooking, burning, covering, obstructing. If one does not repent, it can obstruct the path. Regarding the offenses within this, the Bhikkhu should initially admonish him with gentle words. If he abandons it after being admonished with gentle words, have him perform a Dukkata (突吉羅, an offense of wrong doing) confession. If he does not abandon it, a formal act requiring four announcements (白四羯磨) should be performed to admonish him. The method of admonishment is that, with one mind, in the harmonious Sangha (僧, monastic community), one Bhikkhu should announce: 『Venerable Sangha, please listen! This Bhikkhu Ariyaka (阿利吒, name of a monk) has developed an evil wrong view, saying: 「I know the meaning of the Buddha's teachings, that even if I do things that obstruct the path, they will not obstruct the path.」 If the Sangha deems it the right time, the Sangha approves, please listen, the Sangha admonishes Bhikkhu Ariyaka (阿利吒, name of a monk), causing him to abandon his evil wrong view.』 This is called a white announcement.』 The formal act requiring four announcements (白四羯磨) is performed in this way. 『The Sangha's admonishment of Bhikkhu Ariyaka (阿利吒, name of a monk) to abandon his evil wrong view is completed. The Sangha approves, because they remain silent. Let this matter be carried out accordingly!』 The Buddha (佛, the awakened one) here says that this Bhikkhu should be admonished a second and third time, causing him to abandon this matter. This is called admonishment, this is called instruction, this is called admonishment and instruction. If he does not abandon it after being admonished with gentle words, it is not an offense. If, during the first saying, he stops before finishing, or finishes; or during the second saying, he stops before finishing, or finishes; or during the third saying, he stops before finishing; or an unlawful separate assembly (非法別眾), an unlawful united assembly (非法和合眾), an assembly that appears lawful but is separate (似法別眾), an assembly that appears lawful but is united (似法和合眾), a lawful separate assembly (如法別眾), different Dharma (異法), different Vinaya (異律), different Buddha (異佛).
教、約敕不捨者，未犯。若如法、如律、如毗尼、如佛教，三約敕竟不捨者，波逸提。(五十五竟)
佛在王舍城，爾時六群比丘，知是人作如是語，不如法除罪、不捨惡邪見、如法擯出，便與共事共住共同室宿。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責六群比丘：「云何名比丘，知是人作如是語，不如法除罪、不捨惡邪見、如法擯出，便與共事共住共同室宿？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故間六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責六群比丘：「云何名比丘，知是人作如是語，不如法悔、不捨惡邪見、如法擯出，便與共事共住共同室宿？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘知比丘作如是語，不如法悔、不捨惡邪見、如法擯出，便與共事共住共同室宿，波逸提。」
知者，若自知、若從他聞、若彼自說。
如是語者，如所見說。
不如法悔者，未折伏心、未破憍慢。
不捨惡邪見者，是惡邪見未離心故。
如法擯出者，如佛法僧中擯出。
共事者，有二種事：法事、財物事。
共住者，共是人住。
作白羯磨、白二白四羯磨、布薩、自恣
【現代漢語翻譯】 現代漢語譯本： 教誡、約束卻不聽從的人，不構成犯罪。如果按照佛法、戒律、毗尼（Vinaya，戒律）和佛教的教導，經過三次教誡約束仍然不聽從的，犯波逸提（Pācittiya，一種輕罪）。（第五十五條完）
佛陀在王舍城（Rājagṛha）時，當時六群比丘（Chabbaggiya，指六位行為不端的比丘）明知有人說了這樣的話，即不如法地懺悔罪過、不捨棄邪惡的見解、被如法地驅逐出去，卻仍然與這些人一起做事、一起居住、同在一個房間過夜。有些少欲知足、奉行頭陀行（dhūta，苦行）的比丘聽到這件事後，心中不悅，用各種理由責備六群比丘：『怎麼能稱為比丘呢？明知有人說了這樣的話，即不如法地懺悔罪過、不捨棄邪惡的見解、被如法地驅逐出去，卻仍然與這些人一起做事、一起居住、同在一個房間過夜？』用各種理由責備之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故犯地詢問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備六群比丘：『怎麼能稱為比丘呢？明知有人說了這樣的話，即不如法地懺悔、不捨棄邪惡的見解、被如法地驅逐出去，卻仍然與這些人一起做事、一起居住、同在一個房間過夜？』用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘明知有比丘說了這樣的話，即不如法地懺悔、不捨棄邪惡的見解、被如法地驅逐出去，卻仍然與這些人一起做事、一起居住、同在一個房間過夜，犯波逸提。』
『知』，指自己知道、從他人處聽聞、或者那個人自己說。
『說了這樣的話』，指如實地陳述所見所聞。
『不如法懺悔』，指沒有折服內心、沒有破除驕慢。
『不捨棄邪惡的見解』，指邪惡的見解沒有從心中去除。
『如法擯出』，指按照佛法在僧團中被驅逐出去。
『共事』，指有兩種事情：佛法上的事情和財物上的事情。
『共住』，指與這個人一起居住。
作白羯磨（ñattikamma，宣告羯磨）、白二羯磨（ñattidutiyakamma，一次宣告一次確認的羯磨）、白四羯磨（ñatticatutthakamma，一次宣告三次確認的羯磨）、布薩（uposatha，每半月誦戒儀式）、自恣（pavāraṇā，僧眾互相檢舉過失的儀式）。
【English Translation】 English version: If someone is instructed and restrained but does not give up (the offense), there is no offense. If, after being instructed and restrained three times according to the Dharma, the Vinaya, and the Buddha's teachings, they still do not give up, it is a Pācittiya (a minor offense). (End of the fifty-fifth rule)
When the Buddha was in Rājagṛha (王舍城), the group-of-six bhikkhus (六群比丘) knew that a person had spoken in such a way, that is, they had not properly atoned for their offenses, had not abandoned their evil views, and had been properly expelled, yet they still engaged in activities with them, lived with them, and shared a room with them overnight. Some bhikkhus who were content with little, practiced dhūta (頭陀行), and were disgusted by this, criticized the group-of-six bhikkhus for various reasons: 'How can you be called bhikkhus? Knowing that a person has spoken in such a way, that is, they have not properly atoned for their offenses, have not abandoned their evil views, and have been properly expelled, yet you still engage in activities with them, live with them, and share a room with them overnight?' After criticizing them for various reasons, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha (僧團) because of this matter and knowingly questioned the group-of-six bhikkhus: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha criticized the group-of-six bhikkhus for various reasons: 'How can you be called bhikkhus? Knowing that a person has spoken in such a way, that is, they have not properly repented, have not abandoned their evil views, and have been properly expelled, yet you still engage in activities with them, live with them, and share a room with them overnight?' After criticizing them for various reasons, he told the bhikkhus: 'Because there are ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu knows that a bhikkhu has spoken in such a way, that is, they have not properly repented, have not abandoned their evil views, and have been properly expelled, yet they still engage in activities with them, live with them, and share a room with them overnight, it is a Pācittiya.'
'Knowing' means knowing oneself, hearing from others, or that person saying it themselves.
'Speaking in such a way' means truthfully stating what one has seen and heard.
'Not properly repenting' means not subduing the mind and not breaking down arrogance.
'Not abandoning evil views' means that evil views have not been removed from the mind.
'Properly expelled' means being expelled from the Sangha according to the Dharma.
'Engaging in activities' refers to two types of activities: Dharma activities and material activities.
'Living together' means living with that person.
Performing ñattikamma (白羯磨), ñattidutiyakamma (白二羯磨), ñatticatutthakamma (白四羯磨), uposatha (布薩), and pavāraṇā (自恣).
、若作十四人羯磨。
共舍宿者，舍有四種：一者一切覆一切障，二者一切障不覆，三者一切覆半障，四者一切覆少障。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘共擯人作法事，若教經法、若偈說，偈偈波逸提。若經說，章章波逸提。若別句說，句句波逸提。若從擯人問誦受學亦如是。
共財事者，若比丘與擯人缽，波逸提。與衣、戶鉤、時藥、夜分藥、七日藥、盡形藥，皆波逸提。若從擯人取衣缽，波逸提。乃至取盡形藥，皆波逸提。
若四種舍中共宿臥者，波逸提。起已還臥，隨起還臥，一一波逸提。若通夜坐不臥，突吉羅。(五十六竟)
佛在舍衛國。爾時有沙彌名摩伽，生如是惡邪見：「我知佛法義，作淫慾不能障道。」諸比丘聞是事，向佛廣說。佛以是事集比丘僧：「汝等當約敕摩伽沙彌：『汝莫作是語：「我知佛法義，作淫慾不能障道。」汝莫謗佛，謗佛者不善，佛不作是語。佛種種因緣說淫慾能障道，汝當舍是惡邪見。』」諸比丘言：「如是。世尊！」即往訶沙彌言：「汝莫作是語：『我知佛法義，作淫慾不能障道。』莫謗佛，謗佛者不善，佛不作是語。佛種種因緣說淫慾能障道，汝舍是惡邪見。」諸比丘再三教已，不能令舍。即從坐
起來詣佛所，頭面禮足白佛言：「世尊！我等約敕摩伽沙彌，令舍惡邪見。不能令舍，從坐起來。」佛言：「汝等應與摩伽沙彌滅擯羯磨，不捨惡邪見故。若更有如是沙彌，亦應如是治。滅擯羯磨法者，一心和合僧中，一比丘唱言：『大德僧聽！是摩伽沙彌生惡邪見，僧已約敕令舍惡邪見，而不肯舍。若僧時到僧忍聽，與摩伽沙彌滅擯羯磨。是名白。』如是白四羯磨。『僧與摩伽沙彌滅擯羯磨竟，僧忍，默然故，是事如是持。』」
佛在王舍城。爾時六群比丘，知是沙彌滅擯已，便畜經恤共事共宿。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，知是滅擯沙彌，便畜經恤共事共宿？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責六群比丘：「云何名比丘，知滅擯沙彌，便畜經恤共事共宿？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若沙彌作是語：『我知佛法義，行淫慾不能障道。』諸比丘應如是教沙彌言：『汝莫作是語：「我知佛法義，行淫慾不能障道。」莫謗佛，謗佛者不善，佛不作是語。汝當知，佛種種因緣訶責淫慾能障礙道，汝當舍是惡邪見。』若是沙彌，諸
【現代漢語翻譯】 現代漢語譯本 起身前往佛陀處所，以頭面禮拜佛足，稟告佛陀說：『世尊！我們曾告誡摩伽（Magha）沙彌（śrāmaṇera，男性的出家弟子），令他捨棄邪惡的見解。但未能使他捨棄，他仍然坐在那裡。』佛陀說：『你們應當對摩伽沙彌進行滅擯羯磨（niṣkāsana-karma，驅擯儀式），因為他不捨棄邪惡的見解。如果還有像這樣的沙彌，也應當這樣處理。滅擯羯磨的方法是，在僧團一心和合的情況下，由一位比丘（bhikṣu，男性出家僧人）唱言：『大德僧眾請聽！這位摩伽沙彌生起邪惡的見解，僧團已經告誡他令他捨棄邪惡的見解，但他不肯捨棄。如果僧團時機已到，僧團容忍聽許，就對摩伽沙彌進行滅擯羯磨。』這稱為白。』像這樣進行四次羯磨。『僧團對摩伽沙彌進行滅擯羯磨完畢，僧團容忍，因為默然不語，這件事就這樣執行。』
佛陀在王舍城（Rājagṛha）。當時，六群比丘（ṣaḍvargika-bhikṣu，指以惡名昭著的六位比丘）明知這位沙彌已被滅擯，卻仍然供養他經書衣物，與他共同生活起居。僧團中有些比丘少欲知足，奉行頭陀行（dhūta-guṇa，苦行），聽到這件事後心中不悅，以種種理由呵斥：『怎麼能稱為比丘，明知是已被滅擯的沙彌，卻仍然供養他經書衣物，與他共同生活起居？』以種種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集比丘僧眾，明知此事卻故意詢問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀以種種理由呵斥六群比丘：『怎麼能稱為比丘，明知是已被滅擯的沙彌，卻仍然供養他經書衣物，與他共同生活起居？』以種種理由呵斥之後，告訴眾比丘：『爲了十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果沙彌說這樣的話：『我知道佛法的意義，行淫慾不能障礙修道。』眾比丘應當這樣教誡沙彌說：『你不要說這樣的話：「我知道佛法的意義，行淫慾不能障礙修道。」不要誹謗佛陀，誹謗佛陀是不好的，佛陀沒有說過這樣的話。你應當知道，佛陀以種種理由呵斥淫慾會障礙修道，你應當捨棄這種邪惡的見解。』如果這位沙彌，各位
【English Translation】 English version Then they arose, went to the Buddha, bowed their heads at his feet, and said to the Buddha: 'Venerable One! We instructed the śrāmaṇera Magha (Magha, a proper name), telling him to abandon his evil and wrong views. We were unable to make him abandon them, and he remains seated.' The Buddha said: 'You should perform the niṣkāsana-karma (niṣkāsana-karma, act of expulsion) against the śrāmaṇera Magha, because he does not abandon his evil and wrong views. If there are other śrāmaṇeras like this, they should also be treated in the same way. The method for the niṣkāsana-karma is as follows: In a saṃgha (saṃgha, monastic community) that is of one mind and in harmony, one bhikṣu (bhikṣu, a Buddhist monk) should announce: 'Venerable saṃgha, please listen! This śrāmaṇera Magha has generated evil and wrong views. The saṃgha has already instructed him to abandon his evil and wrong views, but he is unwilling to abandon them. If the saṃgha is ready and the saṃgha permits, let the niṣkāsana-karma be performed against the śrāmaṇera Magha.' This is called the announcement. The karma should be performed four times in this way. 'The saṃgha has completed the niṣkāsana-karma against the śrāmaṇera Magha. The saṃgha permits it, because it is silent. This matter should be carried out in this way.'
The Buddha was in Rājagṛha (Rājagṛha, city in ancient India). At that time, the ṣaḍvargika-bhikṣus (ṣaḍvargika-bhikṣus, a group of six monks known for their misconduct), knowing that this śrāmaṇera had been expelled, still provided him with sūtras (sūtras, Buddhist scriptures) and necessities, and lived and slept with him. Among the saṃgha, there were some bhikṣus who were content with little, practiced dhūta-guṇas (dhūta-guṇas, ascetic practices), and upon hearing of this matter, were displeased. They criticized them with various reasons: 'How can you be called bhikṣus, knowing that this śrāmaṇera has been expelled, yet still provide him with sūtras and necessities, and live and sleep with him?' After criticizing them with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the saṃgha of bhikṣus, and knowing the matter, deliberately asked the ṣaḍvargika-bhikṣus: 'Did you really do this?' They replied: 'We did, Venerable One!' The Buddha criticized the ṣaḍvargika-bhikṣus with various reasons: 'How can you be called bhikṣus, knowing that a śrāmaṇera has been expelled, yet still provide him with sūtras and necessities, and live and sleep with him?' After criticizing them with various reasons, he told the bhikṣus: 'For the sake of ten benefits, I establish precepts for the bhikṣus. From now on, this precept should be stated as follows: If a śrāmaṇera says such words: 'I know the meaning of the Buddha's teachings, and engaging in sexual activity does not obstruct the path.' The bhikṣus should instruct the śrāmaṇera in this way: 'You should not say such words: 'I know the meaning of the Buddha's teachings, and engaging in sexual activity does not obstruct the path.' Do not slander the Buddha, slandering the Buddha is not good, the Buddha did not say such words. You should know that the Buddha has criticized sexual activity with various reasons, saying that it obstructs the path. You should abandon this evil and wrong view.' If this śrāmaṇera, all of you
比丘如是訶時，堅持不捨者，諸比丘應再三教令舍是事。再三教時若舍者善，不捨者諸比丘應如是語沙彌：『汝從今不應言：「佛是我師。」亦不應隨諸比丘後行，諸餘沙彌得共比丘同房二宿，汝今不得。癡人滅去，不應住此。』若比丘知是滅擯沙彌，便畜經恤共事共宿，波逸提。」
知者，自知、若從他聞、若沙彌自說。
滅擯者，如佛法，一心和合僧作滅擯羯磨。
畜者，持作弟子，自作和上、若阿阇梨。
經恤者，若與衣缽、戶鉤、時藥、夜分藥、七日藥、終身藥。
共事者，有二種事：法事、財事。
共宿者，四種舍內共宿。舍者，若一切覆一切障、一切障不覆、一切覆半障、一切覆少障。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘教滅擯沙彌法，若偈說，偈偈波逸提。若經說，章章波逸提。若別句說，句句波逸提。若從滅擯沙彌受經讀誦亦如是。
若與滅擯沙彌缽，波逸提。若與衣戶鉤、時藥、夜分藥、七日藥、盡形藥，皆波逸提。若從滅擯沙彌取衣缽、戶鉤、時藥、夜分七日盡形藥，一一皆波逸提。
四種舍中共宿，波逸提。起已還臥，隨起還臥，一一波逸提。通夜坐不臥，亦波逸提。(五十七竟)
佛在
【現代漢語翻譯】 現代漢語譯本： 當比丘這樣呵斥時，如果（沙彌）仍然堅持不肯放棄，眾比丘應該再三教導他放棄這件事。再三教導時，如果他放棄了就好；如果不放棄，眾比丘應該這樣對沙彌說：『你從今以後不應該說：「佛是我的老師。」也不應該跟在眾比丘後面行走，其他沙彌可以和比丘同房住兩夜，你現在不可以。你這個愚癡的人，滾出去，不應該住在這裡。』如果比丘知道這是被滅擯（被僧團驅逐）的沙彌，還收留他，供給所需，一起做事，一起住宿，就犯波逸提（一種戒律）。
『知』，指自己知道，或者從別人那裡聽到，或者沙彌自己說。
『滅擯』，指按照佛法，一心和合的僧團作出滅擯羯磨（驅逐儀式）。
『畜』，指把他當作弟子，自己做他的和尚（Upajjhaya，親教師）或者阿阇梨（Acariya，軌範師）。
『經恤』，指給他衣缽、戶鉤、時藥、夜分藥、七日藥、終身藥。
『共事』，有兩種事：法事、財事。
『共宿』，指在四種房舍內一起住宿。房舍指：完全遮蔽完全阻擋的、完全不阻擋的、完全遮蔽一半阻擋的、完全遮蔽少量阻擋的。
『波逸提』，指煮燒覆蓋阻礙，如果不懺悔，能障礙修道。
這裡所說的犯戒，如果比丘教導被滅擯的沙彌佛法，如果是偈頌，一句偈頌一句波逸提。如果是經文，一章經文一章波逸提。如果是單獨的句子，一句一句波逸提。如果從被滅擯的沙彌那裡接受經文並讀誦，也一樣。
如果給被滅擯的沙彌缽，犯波逸提。如果給他衣服、戶鉤、時藥、夜分藥、七日藥、盡形藥，都犯波逸提。如果從被滅擯的沙彌那裡拿取衣服、缽、戶鉤、時藥、夜分藥、七日藥、盡形藥，每一樣都犯波逸提。
在四種房舍中一起住宿，犯波逸提。起來之後又睡下，隨著起來又睡下，每一次都犯波逸提。整夜坐著不睡覺，也犯波逸提。(第五十七條完)
佛在（某地）
【English Translation】 English version: When a Bhikkhu thus rebukes, if (the Samanera) persists and does not abandon (the matter), the Bhikkhus should instruct him again and again to abandon this matter. If he abandons it when instructed again and again, that is good. If he does not abandon it, the Bhikkhus should say this to the Samanera: 'From now on, you should not say: "The Buddha is my teacher." Nor should you walk behind the Bhikkhus. Other Samaneras are allowed to stay with the Bhikkhus in the same room for two nights, but you are not allowed now. Foolish one, go away, you should not stay here.' If a Bhikkhu knows that this is a Samanera who has been expelled (from the Sangha), and still shelters him, provides for his needs, works with him, and stays with him, he commits a Pacittiya (an offense requiring confession).
'Knowing' means knowing oneself, or hearing from others, or the Samanera himself saying it.
'Expelled' means that according to the Dharma, the Sangha, being of one mind and in harmony, performs the expulsion Kamma (act of expulsion).
'Sheltering' means taking him as a disciple, oneself acting as his Upajjhaya (preceptor) or Acariya (teacher).
'Providing for needs' means giving him robes, alms bowl, door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine.
'Working together' means there are two kinds of work: Dharma matters and material matters.
'Staying together' means staying together in one of the four kinds of dwellings. Dwellings refer to: completely covered and completely obstructed, completely unobstructed, completely covered and half obstructed, completely covered and slightly obstructed.
'Pacittiya' means burning and covering obstruction, and if one does not repent, it can obstruct the path of practice.
Here, the offense is committed if a Bhikkhu teaches the Dharma to an expelled Samanera. If it is a verse, each verse is a Pacittiya. If it is a Sutra, each chapter is a Pacittiya. If it is a separate sentence, each sentence is a Pacittiya. If one receives a Sutra from an expelled Samanera and recites it, it is the same.
If one gives an alms bowl to an expelled Samanera, one commits a Pacittiya. If one gives him robes, a door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine, one commits a Pacittiya for each. If one takes robes, an alms bowl, a door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine from an expelled Samanera, one commits a Pacittiya for each.
Staying together in one of the four kinds of dwellings, one commits a Pacittiya. Getting up and then lying down again, each time one gets up and lies down again, one commits a Pacittiya. Sitting up all night without sleeping, one also commits a Pacittiya. (End of Rule 57)
The Buddha was at (location).
王舍城。爾時世尊為乞食故，早起著衣持缽，阿難從后入王舍城。時天大雨，水突伏藏出多有寶物。爾時世尊乞食，食已還耆阇崛山。佛見是藏多有寶物，佛在前行，阿難隨後一尋徐行。阿難自念：「我若近佛，口氣腳聲或惱佛故。」佛見是藏，語阿難言：「毒蛇！阿難。」作是語已即便直過，不往物所。阿難見已白言：「惡毒蛇。世尊！」作是語已即便直過，不往物所。是山下有一貧人刈麥，聞是二種語，作是念：「我未曾見沙門釋子毒蛇惡毒蛇，今當往看。」即往，見藏為水突出，見已歡喜言：「沙門釋子毒蛇皆是好物。」即以車輿衣囊及日取著家內，以是寶物現富貴相，謂作大舍、金肆、銀肆、客作肆、銅肆、珠肆、象群、馬群、牛羊群、車乘、輦輿、人民、奴婢。是人先有不相可者，作大舍時妨其生業，是人妒嫉，便白王言：「是中先有貧窮賤人，卒見富相，起大堂舍、金肆、銀肆、客作肆、銅肆、珠肆、象群、馬群、牛羊群、人民、奴婢，是人必當得大寶藏不欲語王。」王即喚問：「汝得寶藏耶？」答言：「不得。」王念：「此人不被拷治，云何說實？」即敕有司：「盡奪財物，縛著標頭，若得寶藏不語王者，皆如是治。」作是教已，即奪財物，縛著標頭：「誰得寶藏不語王者，皆如是治。」是人作是言：
【現代漢語翻譯】 現代漢語譯本： 在王舍城，那時世尊爲了乞食，清早起來穿好衣服，拿著缽，阿難跟在他身後進入王舍城。當時天降大雨，水流沖刷，使得埋藏的寶藏顯露出來，有很多寶物。 這時世尊乞食完畢，吃完飯後返回耆阇崛山。佛陀看見這些寶藏有很多寶物，佛陀走在前面，阿難在後面大約一尋的距離慢慢地走。阿難心想：『我如果離佛陀太近，我的呼吸聲和腳步聲可能會打擾到佛陀。』佛陀看見這些寶藏，對阿難說：『毒蛇！阿難。』說完這話就直接走過去了，沒有靠近寶物的地方。阿難看見后說：『惡毒蛇。世尊！』說完這話也直接走過去了，沒有靠近寶物的地方。 在山下有一個貧窮的人正在割麥子，聽到這兩種話，心想：『我從未見過沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）是毒蛇或惡毒蛇，現在我應該去看看。』於是就去了，看見寶藏因為水流沖刷而顯露出來，看見后歡喜地說：『沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）毒蛇都是好東西。』於是用車輛、衣物口袋，每天都取寶物放到家裡，因為這些寶物而顯現出富貴的樣子，建造了大的宅院、金店、銀店、客棧、銅店、珠寶店，還有象群、馬群、牛羊群、車乘、輦輿、人民、奴婢。 這個人之前有一些和他關係不好的人，在他建造大宅院的時候妨礙了他的生意，這些人嫉妒他，就稟告國王說：『這裡之前有一個貧窮的**（此處原文缺失，無法翻譯），突然變得富有了，建造了大的堂舍、金店、銀店、客棧、銅店、珠寶店、象群、馬群、牛羊群、人民、奴婢，這個人肯定得到了大的寶藏，不想告訴國王。』國王就召見他詢問：『你得到了寶藏嗎？』他回答說：『沒有得到。』國王心想：『這個人不經過拷打，怎麼會說實話呢？』於是命令官吏：『全部奪取他的財物，綁在木樁上示眾，如果得到寶藏不告訴國王的人，都這樣處置。』下達命令后，就奪取了他的財物，綁在木樁上示眾：『誰得到寶藏不告訴國王，都這樣處置。』這個人這樣說：
【English Translation】 English version: In Rājagṛha (王舍城, City of Kings), at that time, the World-Honored One (世尊, Śākyamuni Buddha) arose early, donned his robes, and carried his bowl for alms. Ānanda (阿難, Buddha's attendant) followed behind him into Rājagṛha (王舍城, City of Kings). At that time, there was heavy rain, and the water exposed hidden treasures, revealing many precious objects. Then, the World-Honored One (世尊, Śākyamuni Buddha), having finished begging for alms and eating, returned to Gṛdhrakūṭa Mountain (耆阇崛山, Vulture Peak Mountain). The Buddha saw that these treasures contained many precious objects. The Buddha walked in front, and Ānanda (阿難, Buddha's attendant) followed slowly about one fathom behind. Ānanda (阿難, Buddha's attendant) thought to himself, 'If I am too close to the Buddha, my breath and footsteps might disturb him.' The Buddha saw these treasures and said to Ānanda (阿難, Buddha's attendant), 'Poisonous snakes! Ānanda (阿難, Buddha's attendant).' Having said this, he passed straight by, not approaching the objects. Ānanda (阿難, Buddha's attendant), seeing this, said, 'Evil poisonous snakes. World-Honored One (世尊, Śākyamuni Buddha)!' Having said this, he passed straight by, not approaching the objects. At the foot of the mountain, there was a poor man harvesting wheat. Hearing these two phrases, he thought, 'I have never seen Śrāmaṇa Śākya-putra (沙門釋子, Ascetic, disciple of Śākya) as poisonous snakes or evil poisonous snakes. Now I should go and see.' So he went and saw the treasures exposed by the water. Seeing them, he rejoiced and said, 'Śrāmaṇa Śākya-putra (沙門釋子, Ascetic, disciple of Śākya) poisonous snakes are all good things.' Then he used carts, clothing bags, and daily took the treasures into his house. Because of these treasures, he appeared wealthy, building large mansions, gold shops, silver shops, inns, copper shops, jewelry shops, as well as herds of elephants, horses, cattle, and sheep, carriages, palanquins, people, and servants. This person previously had some who did not get along with him. When he built the large mansions, they interfered with his business. These people were jealous of him and reported to the king, saying, 'There was previously a poor ** (此處原文缺失，無法翻譯) here, who suddenly became wealthy, building large halls, gold shops, silver shops, inns, copper shops, jewelry shops, herds of elephants, horses, cattle, and sheep, people, and servants. This person must have obtained a large treasure and does not want to tell the king.' The king summoned him and asked, 'Did you obtain a treasure?' He replied, 'I did not.' The king thought, 'If this person is not tortured, how will he tell the truth?' So he ordered the officials, 'Seize all his property, bind him to a stake for public display. If anyone obtains a treasure and does not tell the king, they will all be treated like this.' After issuing the order, they seized his property and bound him to a stake for public display: 'Whoever obtains a treasure and does not tell the king will be treated like this.' This person said:
「毒蛇！阿難。惡毒蛇！世尊。」諸人語曰：「汝莫作是語：『毒蛇。阿難！惡毒蛇。世尊！』汝應作是言：『誰得寶藏不語王者皆有此分。』」是人一心念佛作是言：「毒蛇。阿難！惡毒蛇。世尊！」時人白王：「是人標頭作如是語：『毒蛇。阿難！惡毒蛇。世尊！』」王即喚問：「縛汝標頭，實作是語：『毒蛇。阿難！惡毒蛇。世尊！』不？」是人答言：「大王！施我無畏者，我當說實。」答言：「與汝無畏。」即言：「有是寶藏，我先貧賤，山下刈麥。有二比丘共來上山，一在前行，一在後行。前行比丘見是藏時，作是言：『毒蛇。阿難！』語已直去不到物所，亦不取物。後行比丘亦見，復作是言：『惡毒蛇。世尊！』語已直去不到物所，亦不取物。我聞是二語，即作是念：『我未曾見沙門釋子毒蛇、惡毒蛇。』尋便往看。見是寶藏為水所突，見已歡喜，即以車輿衣囊取著家中，現富貴相，起大堂舍、金肆、銀肆、客作肆、銅肆、珠肆、象馬群、牛羊群、車乘、輦輿、人民、奴婢。今我墮罪便憶是語，此惡毒蛇今於我身能作何等？必啖我命。為是寶故，王盡奪我所有財物，垂當奪命。」王作是念：「必當是佛與阿難。」王言：「汝去，于命無畏，賞汝金錢五百。於是急中，說于佛語及阿難所言故，從死得脫。」
【現代漢語翻譯】 現代漢語譯本 『毒蛇！阿難（Ananda，佛陀的十大弟子之一）。惡毒蛇！世尊（Bhagavan，佛陀的稱號之一）。』眾人這樣說。 那人說：『你們不要這樣說：「毒蛇，阿難！惡毒蛇，世尊！」你們應該這樣說：「誰得到了寶藏而不告訴國王，都應有這樣的下場。」』 這人一心想著佛，卻還是說：『毒蛇，阿難！惡毒蛇，世尊！』當時有人稟告國王：『這個人被綁著示眾，嘴裡卻說著這樣的話：「毒蛇，阿難！惡毒蛇，世尊！」』 國王立刻召來審問：『綁著你示眾，你確實說了這樣的話：「毒蛇，阿難！惡毒蛇，世尊！」嗎？』 這人回答說：『大王！如果能赦免我的罪，我才敢說實話。』國王回答說：『赦免你的罪。』 這人便說：『確實有這個寶藏。我之前貧賤，在山下割麥。有兩位比丘（bhikkhu，佛教出家眾）一起上山，一個走在前面，一個走在後面。走在前面的比丘見到這個寶藏時，說：「毒蛇，阿難！」說完就徑直走了，沒有靠近寶藏，也沒有拿取任何東西。走在後面的比丘也看到了，也說：「惡毒蛇，世尊！」說完也徑直走了，沒有靠近寶藏，也沒有拿取任何東西。我聽到他們說這兩句話，就想：「我從未見過沙門（sramana，出家修行者）釋子（釋迦牟尼佛的弟子）說毒蛇、惡毒蛇。」於是我就去看，發現這個寶藏被水沖了出來。見到后我非常高興，就用車子和衣袋把寶藏運回家中，現在變得富貴，建造了高大的房屋、金店、銀店、客棧、銅店、珠寶店，還有成群的象馬、牛羊，以及車乘、轎子、人民、奴婢。現在我犯了罪，就想起了他們說的話，這惡毒蛇現在能對我做什麼呢？一定會吞噬我的性命。因為這個寶藏，國王奪走了我所有的財物，即將奪走我的性命。』 國王心想：『這一定是佛陀和阿難。』國王說：『你走吧，你的性命無憂了，賞你五百金錢。』因為在危急之中，說出了佛陀和阿難所說的話，所以才得以從死亡中解脫。
【English Translation】 English version 'Poisonous snakes! Ananda (one of the ten principal disciples of the Buddha). Vicious poisonous snakes! Bhagavan (an epithet of the Buddha).' Thus spoke the people. That man said, 'You should not say, 'Poisonous snakes, Ananda! Vicious poisonous snakes, Bhagavan!' You should say, 'Whoever obtains a treasure and does not inform the king shall have this fate.'' This man, with his mind focused on the Buddha, still said, 'Poisonous snakes, Ananda! Vicious poisonous snakes, Bhagavan!' At that time, someone reported to the king, 'This man, being paraded with his head bound, is saying such words: 'Poisonous snakes, Ananda! Vicious poisonous snakes, Bhagavan!'' The king immediately summoned him and asked, 'Bound and paraded, did you indeed say, 'Poisonous snakes, Ananda! Vicious poisonous snakes, Bhagavan!'?' The man replied, 'Great King! If you grant me fearlessness, I will speak the truth.' The king replied, 'I grant you fearlessness.' The man then said, 'Indeed, there is this treasure. I was once poor, cutting wheat at the foot of the mountain. Two bhikkhus (Buddhist monks) came up the mountain together, one walking in front and one behind. The bhikkhu walking in front, upon seeing the treasure, said, 'Poisonous snakes! Ananda!' Having spoken thus, he went straight on, not approaching the treasure, nor taking anything. The bhikkhu walking behind also saw it and said, 'Vicious poisonous snakes! Bhagavan!' Having spoken thus, he went straight on, not approaching the treasure, nor taking anything. When I heard these two phrases, I thought, 'I have never seen sramanas (ascetics) who are disciples of Shakyamuni (the Buddha) speak of poisonous snakes or vicious poisonous snakes.' So I went to look and found that the treasure had been washed out by the water. Seeing it, I was very happy and used carts and clothing bags to carry the treasure back to my home. Now I am wealthy, having built large houses, gold shops, silver shops, inns, copper shops, jewelry shops, and herds of elephants, horses, cattle, and sheep, as well as carriages, palanquins, people, and servants. Now that I have committed a crime, I remember their words. What can these vicious poisonous snakes do to me now? They will surely devour my life. Because of this treasure, the king has taken all my possessions and is about to take my life.' The king thought, 'This must be the Buddha and Ananda.' The king said, 'You may go. Your life is spared. I will reward you with five hundred gold coins.' Because in a moment of crisis, he spoke the words of the Buddha and Ananda, he was saved from death.
時是眾中大臣大官大聲唱言：「甚希有事，憶佛語故便得脫死。」諸比丘聞是事，向佛廣說，佛言：「取重物得如是罪，及過是罪，皆由取寶物故。」佛但訶責而未結戒。
佛在維耶離。爾時諸童子等，出城詣園林中學射，射門扇孔仰射空中筈筈相拄。爾時跋難陀釋子，早起著衣持缽欲入城乞食，諸童子遙見共相謂言：「此跋難陀釋子喜作惡罪，若見罪聞罪疑罪無慚愧無厭足，我等今當試看。」即以寶物價直一千，放著道中舍遠遙看。時跋難陀釋子到是寶物所，四顧無人取著腋下。諸童子見即往圍繞捉言：「汝比丘法，他物不與便偷取耶？」答言：「不偷。」「何故取耶？」答言：「我謂糞掃物故取。」諸童子言：「云何寶物作糞掃取？」諸童子念：「此惡人，當將詣眾官。」作是念已，將詣眾官。眾官問言：「汝實偷不？」答言：「不偷，作糞掃想取。」眾官又言：「無有寶物得作糞掃取者。」眾官是佛弟子，信樂佛故作是語：「比丘云何作偷？諸童子輩必當虛妄。」即言：「汝去，后莫復爾。諸露地不與寶莫取。」時跋難陀作是惡事已，還向諸比丘廣說是事。諸比丘以是事白佛，佛以是事集比丘僧，語諸比丘：「如是罪惡及過是罪，皆由取金銀寶物故。」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。
【現代漢語翻譯】 現代漢語譯本 當時，大眾中的大臣和大官大聲說道：『真是稀有的事情啊，因為憶念佛陀的教誨，便能脫離死亡。』眾比丘聽聞此事後，向佛陀詳細稟告。佛陀說：『拿取貴重物品會得到這樣的罪過，甚至超過這樣的罪過，都是因為拿取寶物的緣故。』佛陀只是呵責，但尚未制定戒律。
佛陀在維耶離城（Vaishali）。當時，一些童子出城到園林中學習射箭，他們將箭射向門扇的孔洞，或者仰射空中，使箭與箭相互碰撞。這時，跋難陀釋子（Bhallika，佛陀的弟子）早起穿好衣服，拿著缽想要入城乞食。童子們遠遠看見他，互相說道：『這位跋難陀釋子喜歡做惡事，如果見到罪、聽到罪、懷疑罪，他都無慚愧，沒有厭足。我們現在應當試探他。』於是他們將價值一千的寶物，放在路中間，然後遠遠地躲起來觀看。當時，跋難陀釋子走到寶物所在的地方，四處張望無人，便將寶物夾在腋下。童子們看見后，立刻圍上去抓住他，說道：『你作為比丘，別人沒有給你的東西，就偷拿嗎？』跋難陀回答說：『沒有偷。』童子們問：『那為什麼拿？』跋難陀回答說：『我以為是糞掃物，所以拿了。』童子們說：『怎麼會把寶物當作糞掃物拿呢？』童子們心想：『這個人是惡人，應當將他帶到官府。』這樣想著，便將他帶到官府。官府的人問道：『你真的偷了嗎？』跋難陀回答說：『沒有偷，我是當作糞掃物想才拿的。』官府的人又說：『沒有寶物可以當作糞掃物拿的。』官府的人是佛陀的弟子，因為信樂佛陀，所以這樣說：『比丘怎麼會偷東西呢？這些童子們一定是虛妄的。』於是就說：『你走吧，以後不要再這樣了。在露天地方，別人沒有給你的寶物，不要拿。』當時，跋難陀做了這件惡事后，回到比丘們那裡，詳細地說了這件事。眾比丘將這件事稟告佛陀，佛陀因為這件事召集比丘僧眾，告訴眾比丘：『這樣的罪惡，以及超過這樣的罪惡，都是因為拿取金銀寶物的緣故。』佛陀用種種因緣呵責之後，告訴眾比丘：『爲了十種利益的緣故，我要為比丘們制定戒律。
【English Translation】 English version At that time, a high-ranking minister in the assembly loudly proclaimed: 'This is a rare event! By remembering the Buddha's words, one can escape death.' When the Bhikkhus (monks) heard of this, they reported it in detail to the Buddha. The Buddha said: 'Taking heavy objects leads to such offenses, and even greater offenses, all because of taking treasures.' The Buddha only rebuked them but had not yet established a precept.
The Buddha was in Vaishali (維耶離). At that time, some young boys went out of the city to a garden to practice archery. They shot arrows at the holes in the door panels, or shot upwards into the sky, making the arrows collide with each other. At this time, Bhallika (跋難陀) , a Shakyan (釋子) , arose early, put on his robes, and carried his bowl, intending to enter the city to beg for food. The boys saw him from afar and said to each other: 'This Shakyan Bhallika likes to commit evil deeds. If he sees an offense, hears of an offense, or suspects an offense, he is shameless and insatiable. Let us test him now.' So they placed a treasure worth one thousand in the middle of the road and hid far away to watch. When Bhallika arrived at the place where the treasure was, he looked around and, seeing no one, took it and put it under his arm. When the boys saw this, they immediately surrounded him and seized him, saying: 'As a Bhikkhu, is it proper for you to steal things that are not given to you?' He replied: 'I did not steal.' They asked: 'Then why did you take it?' He replied: 'I thought it was refuse, so I took it.' The boys said: 'How could you take a treasure as refuse?' The boys thought: 'This is an evil person; we should take him to the authorities.' With this thought, they took him to the authorities. The authorities asked: 'Did you really steal it?' He replied: 'I did not steal it; I took it thinking it was refuse.' The authorities said: 'No treasure can be taken as refuse.' The authorities were disciples of the Buddha, and because they had faith in the Buddha, they said: 'How could a Bhikkhu steal? These boys must be lying.' So they said: 'Go away, and do not do this again. Do not take any treasure that is in an open place and not given to you.' At that time, Bhallika, having committed this evil deed, returned to the Bhikkhus and told them about it in detail. The Bhikkhus reported this matter to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha (僧伽, community), and told the Bhikkhus: 'Such offenses, and even greater offenses, are all because of taking gold, silver, and treasures.' After rebuking them with various reasons, the Buddha told the Bhikkhus: 'For the sake of ten benefits, I will establish a precept for the Bhikkhus.'
從今是戒應如是說：若比丘，若寶、若似寶，自取、教取，波逸提。」
寶者，錢、金銀、硨𤦲、瑪瑙、琉璃、真珠。
似寶者，銅鐵、白镴、鉛錫、偽珠。
自取者，自手取。
教取者，教他取。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘捉舉他錢金銀，波逸提。捉舉他硨𤦲、瑪瑙、琉璃、真珠，波逸提。
若比丘有似寶物，作男子莊嚴具、女人莊嚴具、器仗斗具，捉舉是物，波逸提。捉舉偽珠，突吉羅。
佛在舍衛國。爾時舍衛城節日到，諸白衣辦種種飲食出園林中。時毗舍佉鹿子母著五百金錢直莊嚴身具，出城遊戲，還欲入城。是鹿子母信樂佛及眾僧，作是念：「我今出城，不應不見佛而還入城，又我不應著如是莊嚴具往詣佛所。」即脫嚴具裹著衣中，與一小婢。與已詣佛所，頭面禮足一面坐。佛以種種說法示教利喜，示教利喜已默然。鹿子母聞佛說法已，從坐起頭面禮足右繞而去。佛善說法，小婢聞佛法味故，即忘莊嚴具去。佛見是衣裹語阿難：「汝看是中，有何物取舉？」阿難語凈人開看還令裹舉。佛以是事集比丘僧種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘，若寶、若似寶，自捉舉、教
【現代漢語翻譯】 現代漢語譯本： 從今以後，戒律應當這樣說：如果比丘，無論是寶物還是類似寶物的東西，自己拿取或者教唆他人拿取，都犯波逸提罪（一種輕罪）。
寶物指的是：錢、金銀、硨磲（一種海貝）、瑪瑙、琉璃（玻璃）、珍珠。
類似寶物指的是：銅鐵、白镴（錫鉛合金）、鉛錫、偽珠（假珍珠）。
自己拿取指的是：親手拿取。
教唆拿取指的是：教唆他人拿取。
波逸提的意思是：像煮燒一樣令人痛苦，像被覆蓋一樣有障礙，如果不懺悔，就會障礙修道。
以下情況屬於犯戒：如果比丘拿起他人的錢或金銀，犯波逸提罪。拿起他人的硨磲、瑪瑙、琉璃、珍珠，犯波逸提罪。
如果比丘擁有類似寶物的物品，製作成男子的裝飾品、女人的裝飾品、武器或格鬥用具，拿起這些東西，犯波逸提罪。拿起假珍珠，犯突吉羅罪（一種更輕的罪）。
佛陀住在舍衛國（Śrāvastī）。當時舍衛城（Śrāvastī）正逢節日，許多在家信徒準備了各種飲食，到園林中游玩。當時，毗舍佉·鹿子母（Viśākhā Migāramātā）佩戴著價值五百金錢的裝飾品，出城遊玩，準備返回城裡。這位鹿子母（Migāramātā）信奉佛陀和僧團，心想：『我今天出城，不應該不拜見佛陀就返回城裡，而且我不應該佩戴這樣的裝飾品去拜見佛陀。』於是她脫下裝飾品，包裹在衣服里，交給一個小婢女。交給之後，她前往佛陀處，頂禮佛足，在一旁坐下。佛陀用種種說法開示教導，使她歡喜，開示教導完畢后，默然不語。鹿子母（Migāramātā）聽了佛陀的說法后，從座位上起身，頂禮佛足，右繞佛陀后離去。佛陀善於說法，小婢女因為聽聞佛法而心生喜悅，竟然忘記了裝飾品就離開了。佛陀看見這個衣包，告訴阿難（Ānanda）：『你看看這裡面有什麼東西，拿起來。』阿難（Ānanda）告訴凈人打開檢視，然後又讓他們包好拿起來。佛陀因為這件事，召集比丘僧眾，用種種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德后，告訴各位比丘：『從今以後，戒律應當這樣說：如果比丘，無論是寶物還是類似寶物的東西，自己拿取、教唆他人拿取……』
【English Translation】 English version: From now on, the precept should be stated as follows: If a Bhikkhu (monk), whether it be treasure or something resembling treasure, takes it himself or instructs another to take it, it is a Pācittiya (an offense requiring confession).
Treasure refers to: money, gold and silver, Tridacna (a kind of giant clam), agate, crystal, glass, pearls.
Something resembling treasure refers to: copper, iron, pewter, lead-tin alloy, imitation pearls.
Taking it himself refers to: taking it with his own hand.
Instructing another to take it refers to: instructing another to take it.
Pācittiya means: like being cooked and burned, like being covered and obstructed; if one does not repent, it can obstruct the path.
The following constitutes an offense: If a Bhikkhu picks up another's money, gold, or silver, it is a Pācittiya. If he picks up another's Tridacna (Tridacna), agate, crystal, or pearls, it is a Pācittiya.
If a Bhikkhu has something resembling treasure and makes it into a man's ornament, a woman's ornament, a weapon, or fighting equipment, picking up these things is a Pācittiya. Picking up imitation pearls is a Dukkata (a minor offense).
The Buddha was in Śrāvastī (舍衛國). At that time, it was a festival day in the city of Śrāvastī (舍衛城), and many laypeople prepared various foods and went to the gardens. At that time, Viśākhā Migāramātā (毗舍佉·鹿子母) was wearing ornaments worth five hundred gold coins and went out of the city to play, intending to return to the city. This Migāramātā (鹿子母) had faith in the Buddha and the Sangha (僧團), and thought: 'Today I have come out of the city, and I should not return to the city without seeing the Buddha, and I should not wear such ornaments to visit the Buddha.' So she took off the ornaments, wrapped them in her clothes, and gave them to a little maidservant. After giving them, she went to the Buddha, bowed her head to his feet, and sat on one side. The Buddha taught and instructed her with various teachings, making her happy. After teaching and instructing her, he remained silent. After Migāramātā (鹿子母) heard the Buddha's teachings, she rose from her seat, bowed her head to his feet, circumambulated the Buddha to the right, and left. The Buddha was good at teaching, and the little maidservant, because she heard the Dharma (佛法) and felt joy, forgot the ornaments and left. The Buddha saw this bundle of clothes and said to Ānanda (阿難): 'Look and see what is in here, and pick it up.' Ānanda (阿難) told the attendant to open it and look, and then had them wrap it up and pick it up. Because of this incident, the Buddha gathered the Bhikkhu (比丘) Sangha (僧眾), and with various reasons praised the precepts, praised the merits of upholding the precepts. After praising the precepts and praising the merits of upholding the precepts, he said to the Bhikkhus (比丘): 'From now on, the precept should be stated as follows: If a Bhikkhu (比丘), whether it be treasure or something resembling treasure, takes it himself, instructs another to take it...'
人捉舉，波逸提，除因緣。因緣者，若寶、若似寶，在僧坊內、若住處內，以如是心取，有主來者當還。是事應爾。」
僧坊內者，物在僧坊壁內、籬內、塹內、障內。
住處內者，隨白衣所請住處。
是中雲何不犯？若物在僧坊內，若得凈人，教取看舉。若不得凈人，應自取看舉。若有來索者，應問：「汝物有何相？」若說相，是者應還；若不是者，應答：「無如是物。」若主未來，是比丘有因緣欲行者，是中有舊住善好比丘，應語言：「我得他所忘物，汝取看舉。有來索者，問相，是者應還；若不是者，應答：『無如是物。』」若過五六歲，無主來索，應施四方僧物中用。若後有主來索者，應取四方僧物償。是物在住處者，若得凈人，教取看舉。若不得凈人，自取看舉。若有來索者，應問相，是者應還；不是者，應答：「無如是物。」若是比丘有因緣欲去，是中若有舍主善好男女，應語言：「我此中得他是物，汝取看舉。若有索者，問相，是者應還；不是者，應答：『無如是物。』」若過五六歲無來取者，是住處、若少坐床、大床、牀板，應用作。若後有來索者，應取是床座用還。是事應爾。(五十八竟)
佛在王舍城。爾時王舍城人，以龍雹因緣故，作一月會。最後日設會，伎兒作伎
【現代漢語翻譯】 現代漢語譯本：如果有人撿拾東西，觸犯波逸提（Pācittiya，一種戒律），除非有特殊情況。特殊情況是指，如果撿到的是寶物或類似寶物，在僧伽的寺院內或住所內，以這樣的心態拿取：如果失主來要，就歸還。這件事應當這樣做。
僧伽寺院內是指，物品在寺院的墻內、籬笆內、壕溝內、屏障內。
住所內是指，隨在家居士邀請而居住的地方。
在這種情況下，怎樣做才不算犯戒呢？如果物品在僧伽寺院內，如果能找到凈人（Kappiyakāraka，負責處理僧侶不便觸碰事務的人），就讓他拿起來保管。如果找不到凈人，就應該自己拿起來保管。如果有人來索要，應該問：『你的東西有什麼特徵？』如果說出的特徵相符，就應該歸還；如果不相符，就應該回答：『沒有這樣的東西。』如果失主沒有來，這位比丘（Bhiksu，出家男眾）因為有事要離開，這裡有長期居住的善良比丘，應該對他說：『我撿到別人遺忘的東西，你拿去保管。如果有人來索要，問他特徵，相符就歸還；不相符就回答：『沒有這樣的東西。』如果過了五六年，沒有失主來索要，應該將它施捨到四方僧物中使用。如果之後有失主來索要，應該從四方僧物中取出財物償還。如果物品在住所內，如果能找到凈人，就讓他拿起來保管。如果找不到凈人，就自己拿起來保管。如果有人來索要，應該問特徵，相符就歸還；不相符，就回答：『沒有這樣的東西。』如果這位比丘因為有事要離開，這裡如果有善良的男女施主，應該對他們說：『我在這裡撿到別人的東西，你們拿去保管。如果有人來索要，問他特徵，相符就歸還；不相符，就回答：『沒有這樣的東西。』如果過了五六年沒有人來取，這個住所里如果有小坐床、大床、牀板，就可以拿來使用。如果之後有人來索要，應該用這些床座來償還。這件事應當這樣做。（第五十八條完）
佛陀在王舍城（Rājagṛha）。當時，王舍城的人因為龍雹（一種災害）的緣故，舉辦為期一個月的法會。最後一天設宴，藝人表演技藝。
【English Translation】 English version: If a person picks up something, it is a Pācittiya (an offense requiring confession), except for a valid reason. A valid reason is if it is a treasure or something resembling a treasure, found within the monastery or residence, and it is taken with the intention of returning it to the owner if they come. This is how it should be done.
Within the monastery means the object is within the walls, fences, ditches, or barriers of the monastery.
Within the residence means the place where one resides at the invitation of a layperson.
How does one avoid transgression in this situation? If the object is within the monastery, if a Kappiyakāraka (one who is allowed to handle things forbidden to monks) can be found, instruct them to pick it up and keep it safe. If a Kappiyakāraka cannot be found, one should pick it up and keep it safe oneself. If someone comes to claim it, one should ask, 'What are the characteristics of your object?' If they describe the characteristics correctly, it should be returned; if not, one should reply, 'There is no such object here.' If the owner does not come and the Bhiksu (monk) has a reason to leave, and there is a virtuous Bhiksu who has been residing there for a long time, one should say to them, 'I have found something that someone has forgotten; please take it and keep it safe. If someone comes to claim it, ask them for the characteristics, and if they are correct, return it; if not, reply, 'There is no such object here.'' If five or six years pass and no owner comes to claim it, it should be used for the benefit of the Sangha (community) in all directions. If an owner comes to claim it later, compensation should be made from the property of the Sangha in all directions. If the object is in the residence, if a Kappiyakāraka can be found, instruct them to pick it up and keep it safe. If a Kappiyakāraka cannot be found, one should pick it up and keep it safe oneself. If someone comes to claim it, one should ask for the characteristics, and if they are correct, return it; if not, reply, 'There is no such object here.' If the Bhiksu has a reason to leave, and there are virtuous male or female householders there, one should say to them, 'I have found something here that belongs to someone else; please take it and keep it safe. If someone comes to claim it, ask them for the characteristics, and if they are correct, return it; if not, reply, 'There is no such object here.'' If five or six years pass and no one comes to claim it, the small seat, large bed, or bed board in the residence can be used. If someone comes to claim it later, these seats and beds should be used for compensation. This is how it should be done. (End of the fifty-eighth rule)
The Buddha was in Rājagṛha (City of Kings). At that time, the people of Rājagṛha, due to a hailstorm (a type of disaster), held a one-month assembly. On the final day, they held a feast, and performers put on a show.
，應多與價直。爾時六群比丘共相謂言：「往看去來。」皆言：「隨意。」即便俱往在一面立，遣人語伎人言：「是中有所得物，與我等分，若不與者我壞汝會。」便即往語：「汝所得物與我等分，若不與者當壞汝會。」問：「誰作是語？」答言：「沙門。」問：「何沙門？」答言：「釋子沙門。」伎人共相謂言：「我等今牽觀者心伎樂已調，若有大樂師尚不能壞，何況釋子沙門？不與汝分。」使即還報：「不肯與汝分。」聞不與已，即張異衣作幔，異衣作障，異衣作敷。是中著白衣服結加趺坐，辯才莊嚴贊佛、贊法、贊僧聖戒。是中有人，從大眾中起，試往看之。如是第二、第三，會處皆空，來就比丘聞法得味不復還去，是中即空。爾時伎人應大得價，即不復得。共相問言：「彼中是誰？」答言：「沙門釋子。」即訶責言：「是失沙門法、燒沙門法，盡奪我等所得財物。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責六群比丘：「云何名比丘，不作凈染衣著？」佛但訶責而未結戒。
佛在舍衛國。爾時諸比丘，從憍薩羅國遊行向舍衛國，與估客眾俱欲度險道。時有賊來劫估客物，裸形放去，諸比
【現代漢語翻譯】 現代漢語譯本：應多給他們一些有價值的東西。當時，六群比丘互相說道：『去看看發生了什麼事。』大家都說：『隨你的便。』於是他們一起走到一邊站著，派人對藝人說：『這裡面如果有什麼收入，要分給我們一份，如果不給，我們就搗毀你們的聚會。』那人就去對藝人說：『你們的收入要分給我們一份，如果不給，我們就搗毀你們的聚會。』藝人問：『是誰說的這些話？』回答說：『是沙門。』又問：『是什麼沙門？』回答說：『是釋迦牟尼佛的弟子沙門。』藝人們互相說道：『我們現在已經牽動了觀眾的心，技藝和音樂都已經調動起來了，即使是偉大的樂師也不能破壞，更何況是釋迦牟尼佛的弟子沙門呢？不分給你們。』使者回來報告說：『他們不肯分給我們。』聽到不肯分給他們，他們就張掛起不同的衣服作為帷幔，用不同的衣服作為遮擋，用不同的衣服作為鋪設。在其中穿著白色的衣服，結跏趺坐，用雄辯的口才莊嚴地讚美佛、讚美法、讚美僧、讚美神聖的戒律。這裡面有人，從大眾中站起來，試著去看看。像這樣第二次、第三次，聚會的地方都空了，都來就比丘聽聞佛法，得到法味就不再回去了，這裡面就空了。當時藝人本應得到很多報酬，結果什麼也沒得到。他們互相問道：『那裡是誰？』回答說：『是沙門釋迦牟尼佛的弟子。』他們就呵責道：『這些是失去沙門之法、燒燬沙門之法的人，完全奪走了我們得到的財物。』這裡面有比丘少欲知足，奉行頭陀行，聽到這件事心裡不高興，向佛陀詳細地說了這件事。佛陀因為這件事召集比丘僧眾，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責六群比丘：『怎麼能叫比丘呢，不穿乾淨的染色衣服？』佛陀只是呵責，還沒有制定戒律。 佛陀住在舍衛國（Śrāvastī）。當時，諸位比丘從憍薩羅國（Kosala）前往舍衛國，與商人們一起想要通過危險的道路。當時有盜賊來搶劫商人的財物，剝光他們的衣服放他們離開，諸位比丘也...
【English Translation】 English version: They should give them more valuable things. At that time, the group of six monks said to each other, 'Let's go see what's happening.' Everyone said, 'As you wish.' So they went together and stood on one side, sending someone to tell the performers, 'If there is any income here, you must share it with us. If you don't, we will destroy your gathering.' That person went to tell the performers, 'You must share your income with us. If you don't, we will destroy your gathering.' The performers asked, 'Who said these words?' The reply was, 'A Śrāmaṇa (ascetic).' They asked, 'What Śrāmaṇa?' The reply was, 'A Śrāmaṇa, disciple of Śākyamuni Buddha.' The performers said to each other, 'We have already captured the hearts of the audience, and the skills and music have been stirred up. Even a great musician could not destroy it, let alone a Śrāmaṇa, disciple of Śākyamuni Buddha. We will not share with you.' The messenger returned and reported, 'They are not willing to share with us.' Hearing that they were not willing to share, they hung up different clothes as curtains, used different clothes as screens, and used different clothes as coverings. In the midst of it, wearing white clothes, they sat in the lotus position, eloquently praising the Buddha, praising the Dharma, praising the Saṃgha (monastic community), and praising the sacred precepts. Someone there, rising from the crowd, tried to go and see. Like this, the second and third times, the gathering place was empty, and they came to the monks to hear the Dharma, obtaining the taste of the Dharma and no longer returning, so the place was empty. At that time, the performers should have received a lot of rewards, but they received nothing. They asked each other, 'Who is there?' The reply was, 'Śrāmaṇas, disciples of Śākyamuni Buddha.' They scolded, 'These are people who have lost the Śrāmaṇa Dharma, burned the Śrāmaṇa Dharma, and completely taken away the wealth we obtained.' There were monks there who were content with little desire, practicing Dhūta (ascetic practices), and hearing this matter, they were unhappy and told the Buddha in detail. The Buddha, because of this matter, gathered the Saṃgha of monks, knowingly asking the group of six monks, 'Did you really do this?' The reply was, 'We did, World Honored One!' The Buddha scolded the group of six monks for various reasons, 'How can you be called monks, not wearing clean, dyed clothes?' The Buddha only scolded them and had not yet established precepts. The Buddha was residing in Śrāvastī (city in ancient India). At that time, the monks were traveling from Kosala (ancient Indian kingdom) towards Śrāvastī, together with a group of merchants, wanting to pass through a dangerous road. At that time, thieves came to rob the merchants of their belongings, stripping them naked and letting them go. The monks also...
丘亦失衣服。復有餘出家人，亦在此中俱失衣服。時賊收衣聚在一處，是賊愛佛法故，語諸比丘：「汝等各各還自取衣。」余出家人亦有染衣，諸比丘疑惑，謂是他衣，竟不敢取。次第到舍衛國，往詣佛所頭面作禮一面坐。諸佛常法，有客比丘來，如是語勞問：「可忍不？足不？乞食不難、道路不疲耶？」佛以是語勞問諸比丘：「可忍不？足不？乞食不難、道路不疲耶？」諸比丘言：「忍足、乞食不難、道路不疲。」以是事向佛廣說。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘得新衣者，應三種色中，隨一一種，壞是衣色，若青、若泥、若茜。若比丘不以三種壞衣色，著新衣者，波逸提。」
新衣者，若比丘得他故衣，初得故，亦名新衣。
三種壞色者，若青、若泥、若茜。若比丘得青衣者，應二種凈：若泥、若茜。若得泥衣者，亦二種凈：若青、若茜。若得茜衣者，亦二種凈：若青、若泥。若得黃衣者，應三種凈：青、泥、茜。得赤衣者，應三種凈、青、泥、茜。得白衣者，亦三種凈：青、泥、茜。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘著不作凈衣，波逸提。若作敷具，波逸提
【現代漢語翻譯】 現代漢語譯本 丘亦失衣服。還有其他出家人，也在這裡一起丟失了衣服。當時盜賊把收繳的衣服堆放在一處，因為這些盜賊敬愛佛法，就對各位比丘說：『你們各自取回自己的衣服吧。』其他出家人也有染色過的衣服，但比丘們心存疑慮，認為可能是別人的衣服，最終都不敢拿取。之後他們依次到達舍衛國（Śrāvastī），前往佛陀處，頂禮佛足后在一旁坐下。按照諸佛通常的做法，有遠來的比丘，會這樣問候：『是否安忍？是否充足？乞食是否不難？道路是否疲憊？』佛陀也用這些話問候這些比丘：『是否安忍？是否充足？乞食是否不難？道路是否疲憊？』比丘們回答說：『安忍、充足，乞食不難，道路不疲憊。』然後將丟失衣服的事情詳細地向佛陀稟告。佛陀因為這件事召集了比丘僧眾，用各種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒之後，告訴各位比丘：『因為這十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘得到新的衣服，應該用三種顏色中的任何一種，破壞這件衣服的顏色，這三種顏色是青色、泥色、茜色。如果比丘不使用這三種顏色破壞衣服的顏色，就穿新的衣服，犯波逸提（Pāyantika）。』
所謂『新衣』，如果比丘得到別人用過的舊衣服，剛得到的時候，也稱為新衣。
所謂『三種壞色』，就是青色、泥色、茜色。如果比丘得到青色的衣服，應該用兩種顏色來使其變為凈色：泥色或茜色。如果得到泥色的衣服，也應該用兩種顏色來使其變為凈色：青色或茜色。如果得到茜色的衣服，也應該用兩種顏色來使其變為凈色：青色或泥色。如果得到黃色的衣服，應該用三種顏色來使其變為凈色：青色、泥色、茜色。得到紅色的衣服，也應該用三種顏色來使其變為凈色：青色、泥色、茜色。得到白色的衣服，也應該用三種顏色來使其變為凈色：青色、泥色、茜色。
所謂『波逸提（Pāyantika）』，意思是煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘穿著沒有做過凈色的衣服，犯波逸提（Pāyantika）。如果用它來製作坐具，犯波逸提（Pāyantika）。
【English Translation】 English version A monk lost his robes. Other monks also lost their robes there. The thieves gathered the robes in one place. Because the thieves revered the Buddha's teachings, they said to the monks, 'Each of you can take back your own robes.' Some of the monks had dyed robes, but they were hesitant, thinking they might be someone else's, and ultimately dared not take them. They then arrived in Śrāvastī (舍衛國), went to the Buddha, prostrated themselves at his feet, and sat to one side. It was the usual practice of the Buddhas to greet visiting monks with words of inquiry: 'Are you able to endure? Are you provided for? Is it not difficult to beg for food? Are you not weary from the road?' The Buddha greeted the monks with these words: 'Are you able to endure? Are you provided for? Is it not difficult to beg for food? Are you not weary from the road?' The monks replied, 'We are able to endure, we are provided for, it is not difficult to beg for food, and we are not weary from the road.' They then told the Buddha in detail about the loss of their robes. The Buddha gathered the assembly of monks because of this matter, and with various reasons praised the precepts, praised the upholding of the precepts. After praising the precepts and the upholding of the precepts, he said to the monks, 'For these ten benefits, I establish precepts for the monks. From now on, this precept should be stated as follows: If a monk obtains a new robe, he should spoil the color of the robe with one of three colors: blue, mud, or crimson. If a monk wears a new robe without spoiling its color with one of these three colors, he commits a Pāyantika (波逸提) offense.'
'New robe' means that if a monk obtains a used robe from someone else, it is also called a new robe when he first obtains it.
'Three spoiling colors' are blue, mud, and crimson. If a monk obtains a blue robe, he should purify it with two colors: mud or crimson. If he obtains a mud-colored robe, he should purify it with two colors: blue or crimson. If he obtains a crimson robe, he should purify it with two colors: blue or mud. If he obtains a yellow robe, he should purify it with three colors: blue, mud, and crimson. If he obtains a red robe, he should purify it with three colors: blue, mud, and crimson. If he obtains a white robe, he should purify it with three colors: blue, mud, and crimson.
'Pāyantika (波逸提)' means to cook, burn, cover, or obstruct. If one does not repent, it can obstruct the path.
In this precept, if a monk wears a robe that has not been purified, he commits a Pāyantika (波逸提) offense. If he uses it to make a sitting cloth, he commits a Pāyantika (波逸提) offense.
。若作枕，波逸提。乃至少時試著，突吉羅。
若比丘得作凈竟衣，以不凈段物補，卻刺縫一點作凈，若直縫各各作凈。若比丘得凈染衣，卻刺縫即是凈，不凈物補摘不凈物，還與僧凈染者，如法壞色染也。不凈段物者，非如法色，一尺二尺故，言不凈段。以此衣壞故，以段補之，皆應卻刺。若直縫者，衣主命終，應摘此直縫與僧，乃以此衣與看病人，一點三點以凈，此不凈色故。凈而卻刺，是佛所許如法畜用。直縫所以不得者，以是世人衣法，故以卻刺異俗。(五十九竟)
十誦律卷第十五 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十六(第三誦之三)
後秦北印度三藏弗若多羅譯九十波逸提之八
佛在王舍城。爾時瓶沙王，有三種池水：第一池中王及夫人洗，第二池中王子大臣洗，第三池中餘人民洗。是王得道深心信佛，問諸大臣：「上人洗不？」答言：「亦洗。」王言：「上人應我池中洗。」爾時諸比丘，常初夜、中夜、后夜數數洗。一時瓶沙王欲洗，語守池人：「除人令凈，我欲往洗。」即時除卻餘人，但比丘在。知池人作是念：「王敬比丘，若遣除者王或當瞋。」便白王言：「已除諸人，但比丘在。」王言：「大善！令上人先洗。」初夜、中夜、后
【現代漢語翻譯】 若（比丘）用（未如法處理的布料）做枕頭，犯波逸提（一種戒律）。即使只是短暫地試用一下，也犯突吉羅（一種較輕的罪）。
如果比丘得到一件已經處理乾淨的衣服，卻用不乾淨的布料補丁修補，需要將補丁拆下來，然後重新縫製一點，使其變得乾淨，或者直接縫合，使每一處都變得乾淨。如果比丘得到一件已經染色的乾淨衣服，重新縫製后就是乾淨的。如果用不乾淨的布料補丁修補不乾淨的布料，需要將不乾淨的補丁拆下來，然後交給僧團重新染色，使其符合戒律規定的顏色。所謂『不乾淨的布料』，指的是顏色不符合戒律規定的布料，即使只有一尺或兩尺長，也稱為『不乾淨的布料』。因為這件衣服破損了，所以用（不乾淨的）布料補丁修補它，都應該拆下來重新處理。如果是直接縫合的（布料），如果衣服的主人去世了，應該將這些直接縫合的布料拆下來交給僧團，然後才能將這件衣服交給照顧病人的人。縫製一點或三點（以固定補丁），是爲了使其變得乾淨，因為這些顏色是不乾淨的。將乾淨的（補丁）拆下來重新縫製，是佛陀允許的如法使用方法。之所以不能直接縫合，是因為這是世俗人的衣服做法，所以要通過拆開重新縫製來區別於世俗。（第五十九條完）
《十誦律》卷第十五 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第十六（第三誦之三）
後秦北印度三藏弗若多羅譯 九十波逸提之八
佛陀在王舍城（Rājagṛha）的時候。當時，瓶沙王（Bimbisāra）有三種池水：第一種池水是國王和王后洗浴用的，第二種池水是王子和大臣洗浴用的，第三種池水是普通百姓洗浴用的。這位國王對佛法有很深的信仰，問各位大臣：『修行人是否也在這裡洗浴？』大臣們回答說：『也在這裡洗浴。』國王說：『修行人應該在我的池水中洗浴。』當時，各位比丘經常在初夜、中夜、后夜多次洗浴。有一次，瓶沙王想要洗浴，告訴看守池水的人：『把其他人趕走，清理乾淨，我想要去洗浴。』看守池水的人立刻趕走了其他人，只剩下比丘們還在。看守池水的人心想：『國王尊敬比丘，如果我把他們趕走，國王可能會生氣。』於是就告訴國王說：『已經趕走了其他人，只剩下比丘們還在。』國王說：『太好了！讓修行人先洗。』初夜、中夜、后
【English Translation】 If (a bhikkhu) makes a pillow out of (unlawfully treated cloth), it is a pācittiya (an offense requiring confession). Even if it is only tried on for a short time, it is a dukkaṭa (a minor offense).
If a bhikkhu obtains a clean, finished garment and repairs it with unclean scraps, he must remove the patch and sew it back on with a single stitch to make it clean, or sew it directly to make each part clean. If a bhikkhu obtains a clean, dyed garment and resews it, it is clean. If unclean scraps are used to patch unclean material, the unclean patch must be removed and given back to the Sangha for proper dyeing. 'Unclean scraps' refers to material that is not of a lawful color, even if it is only one or two feet long, it is called 'unclean scraps.' Because this garment is damaged, it is patched with (unclean) scraps, all of which should be removed and resewn. If it is a straight seam, if the owner of the garment dies, these straight seams should be removed and given to the Sangha, and then the garment can be given to the person caring for the sick. Stitching one or three points (to secure the patch) is to make it clean, because these colors are unclean. Removing and resewing a clean (patch) is a lawful practice permitted by the Buddha. The reason why straight seams are not allowed is because it is the custom of worldly people, so it is distinguished from worldly customs by removing and resewing. (End of the fifty-ninth rule)
Vinaya in Ten Recitations, Scroll 15 Taishō Tripiṭaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 16 (Third Recitation, Part 3)
Translated by Tripiṭaka Punyatara from Northern India of the Later Qin Dynasty, the Eighth of the Ninety Pācittiyas
The Buddha was in Rājagṛha (王舍城). At that time, King Bimbisāra (瓶沙王) had three kinds of ponds: the first pond was for the king and queen to bathe in, the second pond was for the princes and ministers to bathe in, and the third pond was for the common people to bathe in. This king had deep faith in the Buddha's teachings and asked the ministers, 'Do ascetics also bathe here?' The ministers replied, 'They also bathe here.' The king said, 'Ascetics should bathe in my pond.' At that time, the bhikkhus often bathed many times during the first watch of the night, the middle watch of the night, and the last watch of the night. Once, King Bimbisāra wanted to bathe and told the pond keeper, 'Remove the other people and clean it up, I want to go bathe.' The pond keeper immediately removed the other people, but the bhikkhus were still there. The pond keeper thought, 'The king respects the bhikkhus, if I remove them, the king might get angry.' So he told the king, 'I have removed the other people, but the bhikkhus are still there.' The king said, 'Excellent! Let the ascetics bathe first.' First watch of the night, middle watch of the night, last
夜比丘洗竟便去。知池人白王言：「比丘已去。」王即往洗。王法洗遲，王洗竟時便即地了。王浴竟作是念：「我不應出城不見佛直還入城。」即詣佛所，頭面禮足卻坐一面。佛知而故問：「大王！晨朝何來？」時王以是事向佛廣說。佛爾時為王說種種法示教利喜，示教利喜已默然。王聞佛說法已，從坐起頭面禮足右繞而去。王去不久，佛以是事集比丘僧，種種因緣訶責諸比丘：「云何名比丘，常初夜、中夜、后夜數數洗，令灌頂剎利大王自池中不得洗？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘減半月浴，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘未滿半月浴，波逸提。若滿半月浴、若過，不犯。
爾時春殘一月半、夏初一月，是二月半大熱時，諸比丘不得浴故，身體垢癢煩悶吐逆。是事白佛：「愿世尊，如是大熱時，聽諸比丘洗浴。」佛言：「聽浴。從今是戒應如是說：若比丘減半月浴波逸提，除因緣。因緣者，春殘一月半、夏初一月，是二月半名大熱時。」
是中犯者，若比丘未至大熱時浴，波逸提。若大熱時浴，不犯。
佛在王舍城。爾時諸比丘病，以酥油涂身，不得浴故，患癢煩悶吐逆。諸比丘白佛
【現代漢語翻譯】 現代漢語譯本 夜間，一位比丘（bhiksu，佛教出家人）洗浴完畢后離開。看守池塘的人告訴國王：『那位比丘已經離開了。』國王隨即前去洗浴。按照國王的習慣，洗浴時間較長，當國王洗浴完畢時，池水已經乾涸了。國王洗浴完畢後心想：『我不應該不拜見佛陀（Buddha）就直接回城。』於是前往佛陀處，頂禮佛足後退坐一旁。佛陀明知故問：『大王！您這麼早就來了？』當時，國王將事情的經過詳細地告訴了佛陀。佛陀當時為國王宣說了種種佛法，開示教導，令其歡喜，開示教導完畢后便默然不語。國王聽聞佛陀說法后，從座位起身，頂禮佛足，右繞三匝后離去。國王離去後不久，佛陀因為這件事召集了比丘僧團，以種種因緣呵責眾比丘：『怎麼能稱為比丘，經常在初夜、中夜、后夜頻繁洗浴，以至於讓灌頂剎利（Kshatriya，印度種姓制度中的武士階層）大王無法在自己的池塘中洗浴？』以種種因緣呵責完畢后，告訴眾比丘：『爲了十種利益，我將為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘不到半個月就洗浴，犯波逸提（Payantika，一種罪名）。』
波逸提的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，違犯的情況是：如果比丘未滿半個月就洗浴，犯波逸提。如果滿了半個月洗浴，或者超過半個月洗浴，不犯戒。
當時，春季剩餘一個半月，夏季開始一個月，這兩個半月天氣炎熱，眾比丘因為不能洗浴，身體污垢瘙癢，煩悶噁心。這件事稟告了佛陀：『世尊，在這樣炎熱的時候，請允許比丘們洗浴。』佛陀說：『允許洗浴。從今以後，這條戒律應當這樣說：如果比丘不到半個月就洗浴，犯波逸提，除非有因緣。因緣是指，春季剩餘一個半月，夏季開始一個月，這兩個半月被稱為炎熱時節。』
在這條戒律中，違犯的情況是：如果比丘未到炎熱時節就洗浴，犯波逸提。如果在炎熱時節洗浴，不犯戒。
佛陀住在王舍城（Rajagrha）。當時，眾比丘生病，用酥油塗抹身體，因為不能洗浴，感到瘙癢煩悶噁心。眾比丘稟告佛陀
【English Translation】 English version At night, a bhiksu (Buddhist monk) finished bathing and left. The pond keeper told the king, 'The bhiksu has left.' The king then went to bathe. According to the king's custom, the bathing time was long, and by the time the king finished bathing, the pond had dried up. After bathing, the king thought, 'I should not return to the city without seeing the Buddha (Buddha).' So he went to the Buddha's place, prostrated himself at his feet, and sat to one side. The Buddha knowingly asked, 'Great King! Why have you come so early?' At that time, the king told the Buddha the details of the matter. The Buddha then spoke various dharmas to the king, instructing and delighting him, and after instructing and delighting him, he remained silent. After hearing the Buddha's teachings, the king rose from his seat, prostrated himself at his feet, circumambulated him three times, and departed. Not long after the king left, the Buddha gathered the bhiksu sangha (monk community) because of this matter, and rebuked the bhiksus for various reasons: 'How can you be called bhiksus, frequently bathing in the early night, middle night, and late night, so that the anointed Kshatriya (warrior caste in the Indian caste system) king cannot bathe in his own pond?' After rebuking them for various reasons, he told the bhiksus, 'For the sake of ten benefits, I will establish precepts for the bhiksus. From now on, this precept should be stated as follows: If a bhiksu bathes before half a month has passed, he commits a Payantika (a type of offense).'
Payantika means cooking, covering, and obstructing. If one does not repent, it can obstruct the path of cultivation.
In this precept, the violation is: If a bhiksu bathes before half a month has passed, he commits a Payantika. If he bathes after half a month has passed, or more than half a month has passed, he does not violate the precept.
At that time, there were one and a half months remaining in spring, and one month at the beginning of summer. During these two and a half months of hot weather, the bhiksus could not bathe, so their bodies were dirty and itchy, and they felt agitated and nauseous. They reported this matter to the Buddha: 'World Honored One, in such hot weather, please allow the bhiksus to bathe.' The Buddha said, 'Bathing is allowed. From now on, this precept should be stated as follows: If a bhiksu bathes before half a month has passed, he commits a Payantika, unless there is a reason. The reason is that there are one and a half months remaining in spring, and one month at the beginning of summer. These two and a half months are called the hot season.'
In this precept, the violation is: If a bhiksu bathes before the hot season arrives, he commits a Payantika. If he bathes during the hot season, he does not violate the precept.
The Buddha was staying in Rajagrha (King's Abode). At that time, the bhiksus were sick and applied ghee (clarified butter) to their bodies. Because they could not bathe, they felt itchy, agitated, and nauseous. The bhiksus reported to the Buddha
：「愿聽病因緣故浴。」佛言：「從今日聽病因緣故浴，益利病人如食無異。從今是戒應如是說：若比丘減半月浴，波逸提，除因緣。因緣者，春殘一月半、夏初一月，是二月半大熱時，除病時。」
病者，若冷發、風發、熱發，若洗浴得差，是名病。
是中犯者，若比丘無病減半月浴，波逸提。若病，不犯。
佛在王舍城，爾時諸比丘中前著衣持缽入城乞食，時惡風起，吹衣離體塵土坌身，不得浴故煩悶吐逆。是事白佛：「愿世尊聽風因緣故浴。」佛言：「從今聽風因緣故浴。從今是戒應如是說：若比丘減半月浴，除因緣，波逸提。因緣者，春殘一月半、夏初一月，是二月半大熱時，除病時、風時。」
是中犯者，若無風因緣浴，波逸提。若有風因緣浴，不犯。
佛在王舍城，爾時諸比丘著新染衣入城乞食，值雨衣濕染汗著身生疥皰，不得浴故癢悶吐逆。諸比丘白佛：「愿世尊聽雨因緣故浴。」佛言：「聽雨因緣故浴。從今是戒應如是說：若比丘減半月浴，除因緣，波逸提。因緣者，春殘一月半、夏初一月，是二月半大熱時，除病時、風時、雨時。」
是中犯者，若無雨因緣浴，波逸提。有雨因緣浴，不犯。
佛在阿羅毗國，爾時諸比丘作新佛圖，擔土持泥墼磚草等，
【現代漢語翻譯】 現代漢語譯本： 『希望允許因為生病的原因而洗浴。』佛陀說：『從今天起，允許因為生病的原因而洗浴，這對於病人來說和飲食沒有區別。從今以後，這條戒律應該這樣說：如果比丘不到半個月就洗浴，犯波逸提（Pācittiya，一種戒律名稱），除非有因緣。因緣指的是，春季剩餘的一個半月、夏季開始的一個月，這兩個半月是大熱的時候，或者生病的時候。』 生病指的是，如果出現冷癥、風癥、熱癥，如果洗浴后能夠痊癒，這就叫做生病。 在這條戒律中，違犯的情況是，如果比丘沒有生病卻不到半個月就洗浴，犯波逸提。如果生病了，就不算違犯。 佛陀在王舍城（Rājagṛha，古印度城市），當時一些比丘先穿好衣服，拿著缽進入城中乞食，這時颳起惡風，吹得衣服離開身體，塵土沾滿全身，因為不能洗浴而感到煩悶嘔吐。他們將此事稟告佛陀：『希望世尊允許因為風的原因而洗浴。』佛陀說：『從今天起，允許因為風的原因而洗浴。從今以後，這條戒律應該這樣說：如果比丘不到半個月就洗浴，除非有因緣，犯波逸提。因緣指的是，春季剩餘的一個半月、夏季開始的一個月，這兩個半月是大熱的時候，或者生病的時候、颳風的時候。』 在這條戒律中，違犯的情況是，如果沒有颳風的原因卻洗浴，犯波逸提。如果有颳風的原因而洗浴，就不算違犯。 佛陀在王舍城，當時一些比丘穿著新染的衣服進入城中乞食，遇到下雨，衣服濕了，染料和汗水沾在身上，生了疥瘡，因為不能洗浴而感到瘙癢煩悶嘔吐。比丘們稟告佛陀：『希望世尊允許因為下雨的原因而洗浴。』佛陀說：『允許因為下雨的原因而洗浴。從今以後，這條戒律應該這樣說：如果比丘不到半個月就洗浴，除非有因緣，犯波逸提。因緣指的是，春季剩餘的一個半月、夏季開始的一個月，這兩個半月是大熱的時候，或者生病的時候、颳風的時候、下雨的時候。』 在這條戒律中，違犯的情況是，如果沒有下雨的原因卻洗浴，犯波逸提。如果因為下雨的原因而洗浴，就不算違犯。 佛陀在阿羅毗國（Alavī，古印度地名），當時一些比丘建造新的佛圖（stūpa，佛塔），搬運泥土、拿著泥漿、磚塊、草等，
【English Translation】 English version: 'May we be permitted to bathe due to illness?' The Buddha said, 'From today onwards, bathing is permitted due to illness, and it is no different for the sick than eating. From now on, this precept should be stated as follows: If a Bhikkhu (monk) bathes before half a month has passed, it is a Pācittiya (an offense requiring confession), except for certain conditions. These conditions are: the remaining one and a half months of spring, the first month of summer, these two and a half months are the time of great heat, or when one is ill.' Illness refers to conditions such as cold, wind-related ailments, or heat-related ailments, which can be alleviated by bathing; this is called illness. In this precept, the offense occurs if a Bhikkhu bathes before half a month has passed without being ill; it is a Pācittiya. If one is ill, there is no offense. The Buddha was in Rājagṛha (a city in ancient India). At that time, some Bhikkhus, having put on their robes and carrying their bowls, entered the city to beg for food. A strong wind arose, blowing their robes off their bodies and covering them with dust. Unable to bathe, they felt distressed and nauseous. They reported this matter to the Buddha: 'May the World-Honored One permit bathing due to wind.' The Buddha said, 'From today onwards, bathing is permitted due to wind. From now on, this precept should be stated as follows: If a Bhikkhu bathes before half a month has passed, it is a Pācittiya, except for certain conditions. These conditions are: the remaining one and a half months of spring, the first month of summer, these two and a half months are the time of great heat, or when one is ill, or when there is wind.' In this precept, the offense occurs if one bathes without the condition of wind; it is a Pācittiya. If one bathes due to the condition of wind, there is no offense. The Buddha was in Rājagṛha. At that time, some Bhikkhus, wearing newly dyed robes, entered the city to beg for food. It rained, and their robes became wet. The dye and sweat stained their bodies, causing scabies. Unable to bathe, they felt itchy, distressed, and nauseous. The Bhikkhus reported to the Buddha: 'May the World-Honored One permit bathing due to rain.' The Buddha said, 'Bathing is permitted due to rain. From now on, this precept should be stated as follows: If a Bhikkhu bathes before half a month has passed, it is a Pācittiya, except for certain conditions. These conditions are: the remaining one and a half months of spring, the first month of summer, these two and a half months are the time of great heat, or when one is ill, or when there is wind, or when there is rain.' In this precept, the offense occurs if one bathes without the condition of rain; it is a Pācittiya. If one bathes due to the condition of rain, there is no offense. The Buddha was in Alavī (an ancient Indian place). At that time, some Bhikkhus were building a new stūpa (a Buddhist monument), carrying earth, holding mud, bricks, grass, etc.,
粗泥細泥黑白泥治，不得浴故，癢悶吐逆疲極不除。是事白佛：「愿世尊聽作因緣故浴。」佛言：「聽作因緣故浴。從今是戒應如是說：若比丘減半月浴，除因緣，波逸提。因緣者，春殘一月半、夏初一月，是二月半大熱時，除病時、風時、雨時、作時。」
作者，乃至掃五掃帚僧坊地，亦名為作。
是中犯者，若比丘無作因緣浴，波逸提。若作因緣者，不犯。
佛在舍衛國，爾時諸比丘從憍薩羅遊行向舍衛國，是土地多土塵，行時塵士坌身，不得浴故，身體癢悶吐逆。是事白佛：「愿世尊聽行因緣故浴。」佛言：「聽行因緣故浴。從今是戒應如是說：若比丘減半月浴，除因緣，波逸提。因緣者，春殘一月半、夏初一月，是二月半大熱時，除病時、風時、雨時、作時、行時。」
行者，乃至半由旬若來若去。
是中犯者，若比丘昨日來今日浴，波逸提。明日欲去今日浴，波逸提。若至半由旬來去浴者，不犯。若比丘無是六因緣，減半月浴，波逸提。若有因緣，不語余比丘輒浴者，突吉羅。(六十竟)
佛在維耶離國。爾時維耶離國諸王子，出園林中學射，門扇孔仰射空中，筈筈相拄。爾時迦留陀夷，中前著衣持缽入城乞食，遙見諸王子作如是射，見已便笑。諸王子言：「何以故
【現代漢語翻譯】 現代漢語譯本 用粗糙的泥、細膩的泥、黑色或白色的泥來治療，因為不能洗浴的緣故，瘙癢、煩悶、想吐、疲憊等癥狀無法消除。因此，（比丘們）稟告佛陀說：『希望世尊允許因為這些原因而洗浴。』佛陀說：『允許因為這些原因而洗浴。從今以後，這條戒律應當這樣說：如果比丘不到半個月就洗浴，除非有正當理由，否則犯波逸提罪（Pācittiya，一種輕罪）。正當理由包括：春季剩餘的一個半月、夏季開始的一個月，這二個半月是大熱的時候；生病的時候、颳風的時候、下雨的時候、勞作的時候。』 這裡所說的『勞作』，乃至打掃僧房的五把掃帚的地面，也算作勞作。 在這條戒律中，違犯的情況是：如果比丘沒有勞作的原因而洗浴，則犯波逸提罪。如果有勞作的原因，則不犯。 佛陀在舍衛國（Śrāvastī）的時候，當時的比丘們從憍薩羅國（Kosala）前往舍衛國，那裡的土地有很多塵土，行走時塵土沾滿全身，因為不能洗浴的緣故，身體瘙癢、煩悶、想吐。因此，（比丘們）稟告佛陀說：『希望世尊允許因為行走的原因而洗浴。』佛陀說：『允許因為行走的原因而洗浴。從今以後，這條戒律應當這樣說：如果比丘不到半個月就洗浴，除非有正當理由，否則犯波逸提罪。正當理由包括：春季剩餘的一個半月、夏季開始的一個月，這二個半月是大熱的時候；生病的時候、颳風的時候、下雨的時候、勞作的時候、行走的時候。』 這裡所說的『行走』，乃至半由旬（Yojana，古印度長度單位）的來回都算作行走。 在這條戒律中，違犯的情況是：如果比丘昨天來，今天洗浴，則犯波逸提罪；如果明天要去，今天洗浴，則犯波逸提罪。如果到達半由旬的來回才洗浴，則不犯。如果比丘沒有這六種原因，不到半個月就洗浴，則犯波逸提罪。如果有這些原因，不告訴其他比丘就擅自洗浴，則犯突吉羅罪（Duṣkṛta，一種更輕的罪）。（第六十條戒律結束） 佛陀在維耶離國（Vaiśālī）。當時維耶離國的王子們，在園林中學習射箭，（他們能將箭）從門扇的孔中向上射向空中，箭與箭相互碰撞。當時迦留陀夷（Kāludāyin，佛陀的弟子），上午穿好衣服，拿著缽進入城中乞食，遠遠地看見王子們做這樣的射箭遊戲，看見后便笑了。王子們問：『為什麼笑？』
【English Translation】 English version Treating with coarse mud, fine mud, black or white mud, because bathing is not allowed, symptoms such as itching, stuffiness, vomiting, and fatigue cannot be eliminated. Therefore, (the monks) reported to the Buddha, 'May the World Honored One allow bathing for these reasons.' The Buddha said, 'Allowed to bathe for these reasons. From now on, this precept should be stated as follows: If a bhikkhu bathes in less than half a month, unless there is a valid reason, he commits a Pācittiya (a minor offense). Valid reasons include: the remaining one and a half months of spring, the first month of summer, these two and a half months are the time of great heat; when sick, when windy, when rainy, when working.' Here, 'working' even includes sweeping the floor of the monastery with five brooms. In this precept, the violation is: if a bhikkhu bathes without a reason for working, he commits a Pācittiya. If there is a reason for working, he does not violate. When the Buddha was in Śrāvastī, at that time the bhikkhus were traveling from Kosala towards Śrāvastī. The land there had a lot of dust, and when walking, dust covered their bodies. Because they were not allowed to bathe, their bodies were itchy, stuffy, and they felt like vomiting. Therefore, (the monks) reported to the Buddha, 'May the World Honored One allow bathing for the reason of traveling.' The Buddha said, 'Allowed to bathe for the reason of traveling. From now on, this precept should be stated as follows: If a bhikkhu bathes in less than half a month, unless there is a valid reason, he commits a Pācittiya. Valid reasons include: the remaining one and a half months of spring, the first month of summer, these two and a half months are the time of great heat; when sick, when windy, when rainy, when working, when traveling.' Here, 'traveling' even includes going back and forth half a Yojana (an ancient Indian unit of distance). In this precept, the violation is: if a bhikkhu came yesterday and bathes today, he commits a Pācittiya; if he is going tomorrow and bathes today, he commits a Pācittiya. If he travels half a Yojana back and forth before bathing, he does not violate. If a bhikkhu does not have these six reasons and bathes in less than half a month, he commits a Pācittiya. If he has these reasons and bathes without telling other bhikkhus, he commits a Duṣkṛta (a lighter offense). (End of the sixtieth precept) The Buddha was in Vaiśālī. At that time, the princes of Vaiśālī were learning archery in the garden. (They could shoot arrows) upwards through the holes in the door panels into the air, with the arrows colliding with each other. At that time, Kāludāyin (a disciple of the Buddha), having put on his robes and carrying his bowl, entered the city to beg for food in the forenoon. From afar, he saw the princes doing such archery games, and upon seeing it, he laughed. The princes asked, 'Why are you laughing?'
笑？我等射不好耶？」答言：「不好。」問言：「汝能不？」答言：「能。」「若能便射。」迦留陀夷言：「我等法不應捉弓箭。」諸王子言：「此有木弓可用。」即與木弓。張時有飛鳥空中迴旋，迦留陀夷放箭，圍繞不令得出。諸王子言：「何故不著？」答言：「射著何足為難？」諸王子言：「不爾。若能著者，便應令著，莫但虛語。」即憍慢言：「汝等欲令射著何處？」王子言：「欲令著右眼。」即著右眼，是鳥即死。爾時諸王子皆慚愧妒瞋恨言：「沙門釋子能故奪畜生命。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，故奪畜生命？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，故奪畜生命？」種種訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘故奪畜生命，波逸提。」
奪命者，若自奪、若教他奪。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，有三種奪畜生命，得波逸提：自、教、遣使。自者，若比丘自作自奪畜生命。教者，語他言：「是畜生捉縛打殺。」若他受教殺者，是比丘得波逸提。遣使者，若比丘語人言：「
【現代漢語翻譯】 現代漢語譯本： 王子們笑著說：『迦留陀夷（Kāludāyi），你等候射箭，恐怕射不好吧？』迦留陀夷回答說：『射不好。』王子們問：『你能射嗎？』迦留陀夷回答說：『能射。』王子們說：『如果能射，那就射吧。』迦留陀夷說：『我們僧侶的戒律是不應該拿弓箭的。』王子們說：『這裡有木弓可以用。』於是給了他木弓。當他張弓的時候，有一隻飛鳥在空中迴旋，迦留陀夷放箭，箭圍繞著飛鳥，不讓它飛出去。王子們說：『為什麼不射中呢？』迦留陀夷回答說：『射中它有什麼難的？』王子們說：『不是這樣的。如果能射中，就應該讓它中箭，不要只是說空話。』迦留陀夷就傲慢地說：『你們想讓我射中哪裡？』王子們說：『想讓你射中它的右眼。』迦留陀夷立即射中了飛鳥的右眼，那鳥立刻就死了。當時，王子們都感到慚愧、嫉妒、嗔恨，說：『沙門釋子（Śrāmaṇa Śākya-putra）竟然故意奪取動物的生命。』 其中有少欲知足、奉行頭陀行的比丘，聽到這件事後心中不悅，用種種理由呵斥：『怎麼能稱為比丘，卻故意奪取動物的生命？』用種種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問迦留陀夷：『你真的做了這件事嗎？』迦留陀夷回答說：『確實做了，世尊！』佛陀用種種理由呵斥：『怎麼能稱為比丘，卻故意奪取動物的生命？』用種種理由呵斥之後，告訴眾比丘：『因為這十種利益的緣故，我要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘故意奪取動物的生命，犯波逸提（Pāyantika）。』
『奪命』是指，自己奪取生命，或者教唆他人奪取生命。
『波逸提』是指，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，有三種奪取動物生命的情況，會犯波逸提：自己做、教唆他人做、派遣使者去做。『自己做』是指，如果比丘自己動手奪取動物的生命。『教唆』是指，對比丘說：『把這個畜生捉住、捆綁、打死。』如果他人接受教唆並殺了動物，這個比丘就犯波逸提。『派遣使者』是指，如果比丘對人說：
【English Translation】 English version: The princes laughed and said, 'Kāludāyi, are you waiting to shoot, afraid you won't shoot well?' Kāludāyi replied, 'I won't shoot well.' The princes asked, 'Can you shoot?' Kāludāyi replied, 'I can.' The princes said, 'If you can shoot, then shoot.' Kāludāyi said, 'According to our monastic rules, we shouldn't hold bows and arrows.' The princes said, 'Here is a wooden bow you can use.' So they gave him a wooden bow. As he drew the bow, a bird was circling in the air. Kāludāyi shot an arrow, which circled the bird, preventing it from flying away. The princes said, 'Why don't you hit it?' Kāludāyi replied, 'What difficulty is there in hitting it?' The princes said, 'That's not right. If you can hit it, you should make it hit, don't just talk empty words.' Kāludāyi then arrogantly said, 'Where do you want me to hit it?' The princes said, 'We want you to hit its right eye.' Kāludāyi immediately hit the bird's right eye, and the bird died instantly. At that time, the princes all felt ashamed, jealous, and angry, saying, 'The Śrāmaṇa Śākya-putra deliberately takes the lives of animals.' Among them were monks who were content with little, practicing asceticism, who, upon hearing of this matter, were displeased and rebuked him for various reasons: 'How can one be called a monk and deliberately take the life of an animal?' After rebuking him for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the community of monks, and knowingly asked Kāludāyi, 'Did you really do this?' Kāludāyi replied, 'I did, World-Honored One!' The Buddha rebuked him for various reasons: 'How can one be called a monk and deliberately take the life of an animal?' After rebuking him for various reasons, he told the monks: 'Because of these ten benefits, I will establish a precept for the monks. From now on, this precept should be stated as follows: If a monk deliberately takes the life of an animal, he commits a Pāyantika offense.'
'Taking life' refers to taking life oneself or instructing others to take life.
'Pāyantika' refers to cooking, covering up, obstructing; if one does not repent, it can obstruct the path of cultivation.
In this precept, there are three situations of taking the life of an animal that constitute a Pāyantika offense: doing it oneself, instructing others to do it, and sending a messenger to do it. 'Doing it oneself' refers to a monk taking the life of an animal with his own hands. 'Instructing' refers to saying to another, 'Catch, bind, beat, and kill this animal.' If the other person accepts the instruction and kills the animal, this monk commits a Pāyantika offense. 'Sending a messenger' refers to a monk saying to someone:
汝識某畜生不？」答言：「識。」「汝往捉縛打殺。」使往捉縛打殺者，比丘得波逸提。
又比丘有三種奪畜生命，得波逸提：一者用受色，二者用不受色，三者用受不受色。受色者，若比丘以手打畜生，若足、若頭、若余身份，念欲令死，死者波逸提；若不即死，后因死者波逸提；若不即死、后不因死，突吉羅。不受色者，若比丘以木瓦、石刀、槊弓箭、若木段、白镴段、鉛錫段遙擲畜生，念欲令死，死者波逸提；若不即死，后因是死亦波逸提；若不即死、后不因死，突吉羅。受不受色者，若以手捉木瓦石刀槊弓箭木段白镴段鉛錫段就打，念欲令死，死者波逸提；若不即死，后因是死波逸提；若不即死、后不因死，突吉羅。
若比丘不以受色、不受色、受不受色，為殺故，以毒藥著畜生眼中、耳中、鼻中、口中、身上瘡中，著飲食中、臥處、行處，念欲令死，死者波逸提；若不即死，后因是死，亦波逸提；若不即死、后不因死，突吉羅。
若比丘不以受色、不受色、受不受色，不以毒藥，為殺故，作憂多殺、頭多殺，作弶網撥毗陀羅殺、似毗陀羅殺、斷命殺、墮胎殺、按腹殺、推著水火中殺、推著坑中殺，遣令道中死，乃至母胎中初受二根：身根、命根，于中起方便，念欲令死，死者波逸提；若
【現代漢語翻譯】 現代漢語譯本： 『你認識某個畜生嗎？』回答說：『認識。』『你前去捉住、捆綁、毆打併殺死它。』指使他人前去捉住、捆綁、毆打併殺死畜生的人，比丘（bhikkhu）犯波逸提（Pācittiya，一種戒律名稱）。
此外，比丘有三種奪取畜生生命的方式，會犯波逸提：第一種是用受色，第二種是用不受色，第三種是用受不受色。受色是指，如果比丘用手打畜生，或者用腳、頭、或者身體的其他部分，心中想著要讓它死，如果它死了，就犯波逸提；如果它沒有立刻死，後來因為這個原因死了，也犯波逸提；如果它沒有立刻死，後來也不是因為這個原因死的，就犯突吉羅（Dukkata，一種較輕的罪）。不受色是指，如果比丘用木頭、瓦片、石頭、刀、矛、弓箭、或者木段、白镴段、鉛錫段遠端投擲畜生，心中想著要讓它死，如果它死了，就犯波逸提；如果它沒有立刻死，後來因為這個原因死了，也犯波逸提；如果它沒有立刻死，後來也不是因為這個原因死的，就犯突吉羅。受不受色是指，如果用手拿著木頭、瓦片、石頭、刀、矛、弓箭、木段、白镴段、鉛錫段靠近毆打畜生，心中想著要讓它死，如果它死了，就犯波逸提；如果它沒有立刻死，後來因為這個原因死了，也犯波逸提；如果它沒有立刻死，後來也不是因為這個原因死的，就犯突吉羅。
如果比丘不用受色、不受色、受不受色，爲了殺害畜生，將毒藥放在畜生的眼睛裡、耳朵里、鼻子里、嘴裡、身上的瘡口裡，放在飲食中、睡覺的地方、行走的地方，心中想著要讓它死，如果它死了，就犯波逸提；如果它沒有立刻死，後來因為這個原因死了，也犯波逸提；如果它沒有立刻死，後來也不是因為這個原因死的，就犯突吉羅。
如果比丘不用受色、不受色、受不受色，也不用毒藥，爲了殺害畜生，製造憂多殺（一種殺害方式）、頭多殺（一種殺害方式），設定弶網（一種陷阱）撥毗陀羅殺（一種殺害方式）、類似毗陀羅殺（一種殺害方式）、斷命殺（一種殺害方式）、墮胎殺（一種殺害方式）、按腹殺（一種殺害方式）、推到水火中殺、推到坑中殺，使其在道路上死亡，乃至在母胎中最初接受二根：身根、命根，於此之中開始施加手段，心中想著要讓它死，如果它死了，就犯波逸提；如果
【English Translation】 English version: 'Do you know a certain animal?' He answers, 'I know.' 'Go, seize, bind, beat, and kill it.' If a bhikkhu (monk) causes another to seize, bind, beat, and kill an animal, he commits a Pācittiya (an offense requiring confession).
Furthermore, a bhikkhu commits a Pācittiya by taking the life of an animal in three ways: first, by using 'affected matter' (something that makes contact), second, by using 'unaffected matter' (something that does not make contact), and third, by using 'affected and unaffected matter'. 'Affected matter' means if a bhikkhu strikes an animal with his hand, foot, head, or any other part of his body, with the intention to kill it, and it dies, he commits a Pācittiya; if it does not die immediately, but later dies because of it, he commits a Pācittiya; if it does not die immediately, and later does not die because of it, he commits a Dukkata (an offense of wrong-doing). 'Unaffected matter' means if a bhikkhu throws wood, tiles, stones, knives, spears, bows and arrows, or pieces of wood, white lead, or lead-tin from a distance at an animal, with the intention to kill it, and it dies, he commits a Pācittiya; if it does not die immediately, but later dies because of it, he commits a Pācittiya; if it does not die immediately, and later does not die because of it, he commits a Dukkata. 'Affected and unaffected matter' means if he takes wood, tiles, stones, knives, spears, bows and arrows, pieces of wood, white lead, or lead-tin in his hand and strikes the animal with it, with the intention to kill it, and it dies, he commits a Pācittiya; if it does not die immediately, but later dies because of it, he commits a Pācittiya; if it does not die immediately, and later does not die because of it, he commits a Dukkata.
If a bhikkhu, not using 'affected matter', 'unaffected matter', or 'affected and unaffected matter', with the intention to kill, puts poison in an animal's eyes, ears, nose, mouth, or wounds on its body, or puts it in its food, sleeping place, or walking place, with the intention to kill it, and it dies, he commits a Pācittiya; if it does not die immediately, but later dies because of it, he commits a Pācittiya; if it does not die immediately, and later does not die because of it, he commits a Dukkata.
If a bhikkhu, not using 'affected matter', 'unaffected matter', or 'affected and unaffected matter', and not using poison, with the intention to kill, performs 'Uddha killing' (a type of killing), 'Head-splitting killing' (a type of killing), sets snares, performs 'Pabbhidā killing' (a type of killing), 'Similar-to-Pabbhidā killing' (a type of killing), 'Life-ending killing' (a type of killing), 'Abortion killing' (a type of killing), 'Abdomen-pressing killing' (a type of killing), pushes it into water or fire to kill it, pushes it into a pit to kill it, causes it to die on the road, even when the two faculties of body and life are first received in the mother's womb, and he makes an effort to kill it, with the intention to kill it, and it dies, he commits a Pācittiya; if
不即死，后因是死，波逸提；若不即死、后不因死，突吉羅。(六十一竟)
佛在王舍城。爾時六群比丘共十七群比丘斗諍相罵心不和合。時六群比丘共十七群比丘斗諍相罵已，六群比丘欲令十七群比丘疑悔故，作是言：「汝等不滿二十歲受具足戒，若人不滿二十歲受具足戒者，不名得具足戒。若不得具足戒，非比丘非沙門非釋子。」是人得是語已，愁憂疑悔啼泣。諸比丘問：「何故啼耶？」答言：「六群比丘令我疑悔云：『我等不滿二十受具足戒，若不滿二十受具足戒者，不名得具戒。若不得具足戒，非比丘非沙門非釋子。』我等聞是語，疑悔故啼。」是中有比丘少欲知足行頭陀，聞是事種種因緣訶責：「云何名比丘，故令他疑悔？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，故令他比丘疑悔？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘故令余比丘疑悔，使須臾時心不安隱，以是因緣無異，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，有六事：一者生，二者受具戒，三者犯，四者問，五者物，六者法。
生者，
【現代漢語翻譯】 現代漢語譯本 不導致立即死亡，但之後的死因與此有關，犯波逸提（Pācittiya，一種戒律名稱）；如果不導致立即死亡，且之後的死亡也與此無關，犯突吉羅（Dukkata，一種輕罪）。（第六十一節完）
佛陀在王舍城（Rājagṛha，古印度城市名）。當時，六群比丘和十七群比丘發生爭鬥，互相謾罵，心懷不和。六群比丘與十七群比丘爭鬥謾罵之後，爲了讓十七群比丘產生懷疑和後悔，就說：『你們不滿二十歲就受了具足戒（Upasampadā，佛教中的正式出家儀式），如果有人不滿二十歲就受具足戒，就不能算得到具足戒。如果沒得到具足戒，就不是比丘（bhikkhu，佛教僧侶），不是沙門（Śrāmaṇa，出家修行者），不是釋子（Śākyaputra，釋迦牟尼佛的弟子）。』那些比丘聽了這些話后，感到憂愁、懷疑、後悔，甚至哭泣。其他比丘問：『你們為什麼哭泣？』他們回答說：『六群比丘讓我們懷疑後悔，說：『我們不滿二十歲就受了具足戒，如果不滿二十歲受具足戒，就不能算得到具足戒。如果沒得到具足戒，就不是比丘，不是沙門，不是釋子。』我們聽了這些話，因為懷疑後悔才哭泣。』
這些比丘中，有些少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事，就用各種理由責備他們：『怎麼能身為比丘，故意讓其他比丘產生懷疑和後悔呢？』用各種理由責備之後，就向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知此事卻還是問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊（Bhagavan，對佛陀的尊稱）！』佛陀用各種理由責備六群比丘：『怎麼能身為比丘，故意讓其他比丘產生懷疑和後悔呢？』用各種理由責備之後，告訴眾比丘：『爲了十種利益，我要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘故意讓其他比丘產生懷疑和後悔，哪怕只是讓他們的心短暫地感到不安，因為這個原因沒有不同，就犯波逸提。』
波逸提的意思是，像煮燒一樣覆蓋遮蔽，如果不懺悔，就能障礙修道。
這裡所說的犯戒，有六個要素：一是出生，二是受具足戒，三是犯戒行為，四是提問，五是涉及的物品，六是所依據的戒律。
出生是指，
【English Translation】 English version If it does not result in immediate death, but the subsequent cause of death is related to it, it is a Pācittiya (a type of precept); if it does not result in immediate death, and the subsequent death is also unrelated to it, it is a Dukkata (a minor offense). (End of the sixty-first section)
The Buddha was in Rājagṛha (an ancient Indian city). At that time, the group of six bhikkhus (bhikkhu, Buddhist monks) and the group of seventeen bhikkhus were fighting, cursing each other, and were not in harmony. After the group of six bhikkhus fought and cursed with the group of seventeen bhikkhus, the group of six bhikkhus, in order to make the group of seventeen bhikkhus doubt and regret, said: 'You received the Upasampadā (Buddhist formal ordination ceremony) before you were twenty years old. If someone receives the Upasampadā before they are twenty years old, they cannot be considered to have received the Upasampadā. If you have not received the Upasampadā, you are not a bhikkhu, not a Śrāmaṇa (wandering ascetic), not a Śākyaputra (disciple of Śākyamuni Buddha).' After hearing these words, those bhikkhus felt worried, doubtful, regretful, and even cried. The other bhikkhus asked: 'Why are you crying?' They replied: 'The group of six bhikkhus made us doubt and regret, saying: 'We received the Upasampadā before we were twenty years old. If someone receives the Upasampadā before they are twenty years old, they cannot be considered to have received the Upasampadā. If you have not received the Upasampadā, you are not a bhikkhu, not a Śrāmaṇa, not a Śākyaputra.' We heard these words and cried because of doubt and regret.'
Among these bhikkhus, some who were content with little, practicing dhuta (ascetic practices), heard about this matter and rebuked them for various reasons: 'How can you, as bhikkhus, deliberately cause other bhikkhus to doubt and regret?' After rebuking them for various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community), and knowing the matter, still asked the group of six bhikkhus: 'Did you really do this?' They replied: 'We did, Bhagavan (term of respect for the Buddha)!' The Buddha rebuked the group of six bhikkhus for various reasons: 'How can you, as bhikkhus, deliberately cause other bhikkhus to doubt and regret?' After rebuking them for various reasons, he told the bhikkhus: 'For ten benefits, I will establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu deliberately causes another bhikkhu to doubt and regret, even if it only makes their mind feel uneasy for a short time, for this reason, there is no difference, it is a Pācittiya.'
Pācittiya means to cover and conceal like cooking, and if one does not repent, it can hinder the path of cultivation.
Here, the violation of the precept has six elements: first, birth; second, receiving the Upasampadā; third, the act of violation; fourth, the question; fifth, the object involved; and sixth, the precept on which it is based.
Birth refers to,
若比丘問余比丘：「汝何時生？」答言：「某王時生，某大臣時生、某豐樂時、某饑儉時、某安隱時、某疾病時生。」即復言：「若人某王時生、某大臣時、若豐樂、饑儉、安隱、疫病時生者，是人不滿二十歲。若人不滿二十，不得受具足戒。若不得受具足戒，非比丘非沙門非釋子。」若他比丘起疑悔、若不起，皆波逸提。又比丘問他比丘言：「汝掖下何時生毛？口邊何時生須？咽喉何時現？」若言：「某王時、某大臣時、若豐樂、饑儉、安隱、疫病時生。」即復言：「若人某王時、某大臣時、若豐樂、饑儉、安隱、疫病時，生毛、生須、咽喉現者，是人不滿二十。若人不滿二十受具足戒，不名得具足戒。若不得具足戒，非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。是名生。
受具足戒者，若比丘問他比丘言：「汝何時受具足戒？」答言：「某王時、某大臣時、若豐樂、饑儉、安隱、疫病時受具足戒。」即復言：「若人某王時、某大臣時、若豐樂、饑儉、安隱、疫病時受具足戒者，是人不得具足戒。不得具足戒者，非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。又比丘問他比丘：「誰是汝具足戒和上？誰作阿阇梨？誰作教師？」答言：「某作和上、某作阿阇梨、某作教師。」即復言：「若某
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（bhikkhu，佛教僧侶）問另一位比丘：『你是什麼時候出生的？』他回答說：『在某某國王在位時，某某大臣當政時，某某豐收年，某某饑荒年，某某平安年，某某疾病年出生的。』然後又說：『如果有人在某某國王在位時，某某大臣當政時，或者豐收、饑荒、平安、疫病年出生，那麼這個人不滿二十歲。如果一個人不滿二十歲，就不能受具足戒（upasampadā，佛教中的正式出家儀式）。如果不能受具足戒，就不是比丘，不是沙門（śrāmaṇa，佛教出家修行者），不是釋子（Śākyaputra，釋迦牟尼佛的弟子）。』如果其他比丘因此產生懷疑或後悔，或者沒有產生，都犯波逸提（pāyantika，一種較輕的戒律罪名）。還有，比丘問其他比丘說：『你腋下什麼時候開始長毛？嘴角什麼時候開始長鬍須？喉結什麼時候出現的？』如果他說：『在某某國王在位時，某某大臣當政時，或者豐收、饑荒、平安、疫病年長毛、長鬍須、出現喉結。』然後又說：『如果有人在某某國王在位時，某某大臣當政時，或者豐收、饑荒、平安、疫病年，長毛、長鬍須、出現喉結，那麼這個人不滿二十歲。如果一個人不滿二十歲就受具足戒，不能算作得到具足戒。如果不能得到具足戒，就不是比丘，不是沙門，不是釋子。』如果因此產生懷疑或後悔，或者沒有產生，都犯波逸提。這叫做『生』。
關於受具足戒：如果一位比丘問另一位比丘：『你是什麼時候受具足戒的？』他回答說：『在某某國王在位時，某某大臣當政時，或者豐收、饑荒、平安、疫病年受具足戒的。』然後又說：『如果有人在某某國王在位時，某某大臣當政時，或者豐收、饑荒、平安、疫病年受具足戒，那麼這個人沒有得到具足戒。沒有得到具足戒的人，不是比丘，不是沙門，不是釋子。』如果因此產生懷疑或後悔，或者沒有產生，都犯波逸提。還有，比丘問其他比丘：『誰是你的具足戒和尚（upādhyāya，戒師）？誰是你的阿阇梨（ācārya，導師）？誰是你的教師？』他回答說：『某某是我的和尚，某某是我的阿阇梨，某某是我的教師。』然後又說：『如果某某
【English Translation】 English version: If a bhikkhu (Buddhist monk) asks another bhikkhu: 'When were you born?' and he answers: 'I was born during the reign of King So-and-so, during the time of Minister So-and-so, during a time of prosperity, during a time of famine, during a time of peace, during a time of disease.' Then he further says: 'If a person was born during the reign of King So-and-so, during the time of Minister So-and-so, or during a time of prosperity, famine, peace, or epidemic, then that person is not yet twenty years old. If a person is not yet twenty, he may not receive the upasampadā (full ordination). If he may not receive the upasampadā, he is not a bhikkhu, not a śrāmaṇa (Buddhist renunciate), not a Śākyaputra (disciple of Śākyamuni Buddha).' If other bhikkhus have doubt or regret because of this, or if they do not, it is a pāyantika (an offense requiring confession). Furthermore, if a bhikkhu asks another bhikkhu: 'When did hair first grow under your arms? When did hair first grow on your lip? When did your Adam's apple appear?' and he says: 'During the reign of King So-and-so, during the time of Minister So-and-so, or during a time of prosperity, famine, peace, or epidemic, hair grew, a beard grew, and an Adam's apple appeared.' Then he further says: 'If a person during the reign of King So-and-so, during the time of Minister So-and-so, or during a time of prosperity, famine, peace, or epidemic, hair grew, a beard grew, and an Adam's apple appeared, then that person is not yet twenty years old. If a person under twenty receives the upasampadā, he is not considered to have received the upasampadā. If he does not receive the upasampadā, he is not a bhikkhu, not a śrāmaṇa, not a Śākyaputra.' If doubt or regret arises because of this, or if it does not, it is a pāyantika. This is called 'birth'.
Regarding receiving the upasampadā: If a bhikkhu asks another bhikkhu: 'When did you receive the upasampadā?' and he answers: 'During the reign of King So-and-so, during the time of Minister So-and-so, or during a time of prosperity, famine, peace, or epidemic, I received the upasampadā.' Then he further says: 'If a person during the reign of King So-and-so, during the time of Minister So-and-so, or during a time of prosperity, famine, peace, or epidemic, received the upasampadā, then that person has not received the upasampadā. One who has not received the upasampadā is not a bhikkhu, not a śrāmaṇa, not a Śākyaputra.' If doubt or regret arises because of this, or if it does not, it is a pāyantika. Furthermore, if a bhikkhu asks another bhikkhu: 'Who was your upādhyāya (preceptor) for the upasampadā? Who was your ācārya (teacher)? Who was your instructor?' and he answers: 'So-and-so was my upādhyāya, So-and-so was my ācārya, So-and-so was my instructor.' Then he further says: 'If So-and-so
作和上、某作阿阇梨、某作教師，是人不名得具足戒。若不得具足戒，非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。又比丘問他比丘言：「汝於十眾中受具足戒，於五眾中受具戒耶？」答言：「十眾中。」即復言：「若如是十眾中受具戒，是人不得具足戒。若不得具戒者，非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。又比丘問他比丘：「汝于界內受具戒、界外受？」答言：「界內受。」即復言：「若界內受，是人不得具足戒。若不得具足戒者，非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。是名受具足戒。
犯者，若比丘語他比丘言：「汝犯僧伽婆尸沙罪、犯波逸提、波羅提提舍尼、突吉羅。若比丘犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅者，是人非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。是名犯。
問者，若比丘問他比丘：「汝入某聚落、行某巷、至某家、坐某處、共某女人語、到某比丘尼坊、共某比丘尼語耶？」答言：「我入某聚落、行某巷、到某家、坐某處、共某女人語、到某比丘尼坊、共某比丘尼語。」即復言：「若比丘入某聚落、行某巷、到某家、坐某處、共某女人語、到某比丘尼坊、共某比丘尼語者，是人非比丘非沙門非釋子。」若起疑悔
【現代漢語翻譯】 現代漢語譯本：如果有人說：『某人是我的和尚（Upadhyaya，戒師），某人是我的阿阇梨（Acharya，導師），某人是我的教師』，那麼這個人不能被稱為得到了具足戒（Upasampada，比丘戒）。如果他沒有得到具足戒，他就不是比丘（Bhikshu，出家男眾），不是沙門（Shramana，修行者），不是釋子（釋迦牟尼佛的弟子）。』無論是否引起疑慮或後悔，都構成波逸提（Payattika，一種輕罪）。 還有，如果一個比丘問另一個比丘：『你是在十位僧眾中受的具足戒，還是在五位僧眾中受的具足戒？』如果對方回答：『在十位僧眾中受的。』然後又說：『如果是這樣，在十位僧眾中受的具足戒，這個人就不能得到具足戒。如果他沒有得到具足戒，他就不是比丘，不是沙門，不是釋子。』無論是否引起疑慮或後悔，都構成波逸提。 還有，如果一個比丘問另一個比丘：『你是在結界內受的具足戒，還是在結界外受的？』如果對方回答：『在結界內受的。』然後又說：『如果在結界內受的，這個人就不能得到具足戒。如果他沒有得到具足戒，他就不是比丘，不是沙門，不是釋子。』無論是否引起疑慮或後悔，都構成波逸提。這被稱為受具足戒。 違犯的情況是，如果一個比丘對另一個比丘說：『你犯了僧伽婆尸沙罪（Sanghavasesa，僅次於波羅夷的重罪）、犯了波逸提（Payattika，一種輕罪）、波羅提提舍尼（Patidesaniya，應懺悔罪）、突吉羅（Dukkata，惡作罪）。如果比丘犯了僧伽婆尸沙罪、波逸提、波羅提提舍尼、突吉羅，那麼這個人不是比丘，不是沙門，不是釋子。』無論是否引起疑慮或後悔，都構成波逸提。這被稱為違犯。 詢問的情況是，如果一個比丘問另一個比丘：『你進入了某個村落（聚落），走過某條巷子，到達某家，坐在某個地方，和某個女人說話，去過某個比丘尼（Bhikkhuni，出家女眾）的住所，和某個比丘尼說話嗎？』如果對方回答：『我進入了某個村落，走過某條巷子，到達某家，坐在某個地方，和某個女人說話，去過某個比丘尼的住所，和某個比丘尼說話。』然後又說：『如果比丘進入某個村落，走過某條巷子，到達某家，坐在某個地方，和某個女人說話，去過某個比丘尼的住所，和某個比丘尼說話，那麼這個人不是比丘，不是沙門，不是釋子。』無論是否引起疑悔
【English Translation】 English version: If someone says: 'So-and-so is my Upadhyaya (preceptor), so-and-so is my Acharya (teacher), so-and-so is my instructor,' that person is not said to have received the Upasampada (full ordination). If he has not received the Upasampada, he is not a Bhikshu (monk), not a Shramana (ascetic), not a disciple of Shakya (Shakyamuni Buddha). Whether doubt or regret arises or not, it constitutes a Payattika (minor offense). Furthermore, if a Bhikshu asks another Bhikshu: 'Did you receive the Upasampada in a group of ten, or in a group of five?' If he answers: 'In a group of ten.' Then he says: 'If you received the Upasampada in a group of ten, that person cannot receive the Upasampada. If he has not received the Upasampada, he is not a Bhikshu, not a Shramana, not a disciple of Shakya.' Whether doubt or regret arises or not, it constitutes a Payattika. Furthermore, if a Bhikshu asks another Bhikshu: 'Did you receive the Upasampada within the boundary, or outside the boundary?' If he answers: 'Within the boundary.' Then he says: 'If you received it within the boundary, that person cannot receive the Upasampada. If he has not received the Upasampada, he is not a Bhikshu, not a Shramana, not a disciple of Shakya.' Whether doubt or regret arises or not, it constitutes a Payattika. This is called receiving the Upasampada. The offense occurs when a Bhikshu says to another Bhikshu: 'You have committed a Sanghavasesa (serious offense requiring a meeting of the Sangha), committed a Payattika (minor offense), a Patidesaniya (offense requiring confession), a Dukkata (wrongdoing). If a Bhikshu commits a Sanghavasesa, a Payattika, a Patidesaniya, a Dukkata, then that person is not a Bhikshu, not a Shramana, not a disciple of Shakya.' Whether doubt or regret arises or not, it constitutes a Payattika. This is called an offense. The questioning occurs when a Bhikshu asks another Bhikshu: 'Did you enter such-and-such village (聚落), walk down such-and-such lane, go to such-and-such house, sit in such-and-such place, speak with such-and-such woman, go to such-and-such Bhikkhuni's (nun's) residence, speak with such-and-such Bhikkhuni?' If he answers: 'I entered such-and-such village, walked down such-and-such lane, went to such-and-such house, sat in such-and-such place, spoke with such-and-such woman, went to such-and-such Bhikkhuni's residence, spoke with such-and-such Bhikkhuni.' Then he says: 'If a Bhikshu enters such-and-such village, walks down such-and-such lane, goes to such-and-such house, sits in such-and-such place, speaks with such-and-such woman, goes to such-and-such Bhikkhuni's residence, speaks with such-and-such Bhikkhuni, then that person is not a Bhikshu, not a Shramana, not a disciple of Shakya.' Whether doubt or regret
、若不起，皆波逸提。是名問。
物者，若比丘語余比丘：「汝誰同心用缽？誰同心用衣，使用者鉤、時藥、夜分藥、七日藥、終身藥？」答言：「與某同心用缽、衣、戶鉤、時藥、夜分藥、七日藥、終身藥。」即復言：「若比丘與某同心用衣、缽、戶鉤、時藥、夜分藥、七日藥、終身藥者，是人非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。是名物。
法者，若比丘語他比丘：「莫多畜衣、莫數數食、莫別眾食、莫他不請入其舍、莫非時入聚落、莫不著僧伽梨入村邑。」若比丘答言：「我受迦絺那衣。」即復言：「若比丘隨意多畜衣、數數食、別眾食、他不請入其舍、非時入聚落、不著僧伽梨入村邑者，是人非比丘非沙門非釋子。」若起疑悔、若不起，皆波逸提。是名法。
若比丘以是六事，令他比丘疑悔，皆波逸提。除是六事，以餘事令他比丘疑悔，突吉羅。若除比丘以是六事，以余因緣令餘人疑悔，皆突吉羅。(六十二竟)
佛在王舍城。爾時十七群比丘中，有一白衣小兒喜笑。時十七群比丘以喜笑故，用指擊攊，小兒多笑乃至氣絕，不能動手足便死。時十七群比丘生疑：「我等將無得波羅夷？」是事白佛。佛知故問十七群比丘：「汝以何心作？」答言：「我以戲笑故。」佛言
【現代漢語翻譯】 現代漢語譯本： 若不停止，都犯波逸提（Pācittiya，一種戒律名稱）。這叫做『問』。 『物』是指，如果比丘（bhikkhu，佛教僧侶）對其他比丘說：『你和誰同心使用缽（patra，僧侶的食器）？和誰同心使用衣（cīvara，僧侶的衣服），戶鉤（用於掛衣物或遮蔽處的鉤子）、時藥（yāvakālika，指在限定時間內可以服用的藥物）、夜分藥（yāmakālika，指僅在夜晚可以服用的藥物）、七日藥（sattāhakālika，指七天內可以服用的藥物）、終身藥（yāvajīvika，指可以終身服用的藥物？』回答說：『和某某同心使用缽、衣、戶鉤、時藥、夜分藥、七日藥、終身藥。』隨即又說：『如果比丘和某某同心使用衣、缽、戶鉤、時藥、夜分藥、七日藥、終身藥，這個人就不是比丘，不是沙門（śrāmaṇa，出家修行者），不是釋子（Śākyaputra，釋迦牟尼佛的弟子）。』如果（其他比丘）因此產生懷疑後悔，或者沒有產生懷疑後悔，都犯波逸提。這叫做『物』。 『法』是指，如果比丘對其他比丘說：『不要過多積蓄衣服，不要頻繁地吃東西，不要單獨吃大眾的食物，不要沒有邀請就進入別人的住所，不要在不適當的時間進入村落，不要不穿著僧伽梨（saṃghāṭī，一種大衣）進入村邑。』如果比丘回答說：『我接受了迦絺那衣（kathina-cīvara，一種特殊的袈裟）。』隨即又說：『如果比丘隨意過多積蓄衣服、頻繁地吃東西、單獨吃大眾的食物、沒有邀請就進入別人的住所、在不適當的時間進入村落、不穿著僧伽梨進入村邑，這個人就不是比丘，不是沙門，不是釋子。』如果（其他比丘）因此產生懷疑後悔，或者沒有產生懷疑後悔，都犯波逸提。這叫做『法』。 如果比丘用這六件事，使其他比丘產生懷疑後悔，都犯波逸提。除了這六件事，用其他事使其他比丘產生懷疑後悔，犯突吉羅（dukkata，一種輕罪）。如果除去比丘，用這六件事，用其他因緣使其他人產生懷疑後悔，都犯突吉羅。(第六十二條完) 佛陀（Buddha，覺悟者）在王舍城（Rājagṛha，古印度城市）。當時，十七群比丘中，有一個在家居士的小孩喜歡嬉笑。當時，十七群比丘因為（這個小孩）嬉笑的緣故，用手指彈擊他，小孩過度嬉笑以至於氣絕，不能動手動腳就死了。當時，十七群比丘產生懷疑：『我們難道犯了波羅夷（pārājika，最嚴重的罪行，會導致逐出僧團）？』這件事稟告了佛陀。佛陀明知故問十七群比丘：『你們以什麼心做的？』回答說：『我們因為戲笑的緣故。』佛陀說：
【English Translation】 English version: If they do not desist, it is a Pācittiya (an offense requiring expiation). This is called 'Question'. 'Object' refers to a case where a bhikkhu (Buddhist monk) says to another bhikkhu: 'With whom do you share the use of your bowl (patra, a monk's eating utensil) in harmony? With whom do you share the use of your robe (cīvara, a monk's garment), door hook (used for hanging clothes or screens), timely medicine (yāvakālika, medicine allowed to be taken within a limited time), night medicine (yāmakālika, medicine allowed only at night), seven-day medicine (sattāhakālika, medicine allowed for seven days), lifetime medicine (yāvajīvika, medicine allowed for life) in harmony?' And the other replies: 'I share the use of my bowl, robe, door hook, timely medicine, night medicine, seven-day medicine, lifetime medicine with so-and-so in harmony.' Then he further says: 'If a bhikkhu shares the use of his robe, bowl, door hook, timely medicine, night medicine, seven-day medicine, lifetime medicine with so-and-so in harmony, that person is not a bhikkhu, not a śrāmaṇa (wandering ascetic), not a Śākyaputra (disciple of Śākyamuni Buddha).' If (other bhikkhus) then have doubt and remorse, or do not have doubt and remorse, it is a Pācittiya. This is called 'Object'. 'Doctrine' refers to a case where a bhikkhu says to another bhikkhu: 'Do not accumulate too many robes, do not eat too frequently, do not eat separately from the community, do not enter another's dwelling uninvited, do not enter a village at an improper time, do not enter a village without wearing your saṃghāṭī (outer robe).' If the bhikkhu replies: 'I have accepted the kathina-cīvara (a special robe).' Then he further says: 'If a bhikkhu accumulates too many robes at will, eats too frequently, eats separately from the community, enters another's dwelling uninvited, enters a village at an improper time, enters a village without wearing his saṃghāṭī, that person is not a bhikkhu, not a śrāmaṇa, not a Śākyaputra.' If (other bhikkhus) then have doubt and remorse, or do not have doubt and remorse, it is a Pācittiya. This is called 'Doctrine'. If a bhikkhu causes another bhikkhu to have doubt and remorse by these six things, it is a Pācittiya. Apart from these six things, if he causes another bhikkhu to have doubt and remorse by other things, it is a Dukkata (an offense of wrong-doing). If, excluding a bhikkhu, he causes another person to have doubt and remorse by these six things, or by other causes, it is a Dukkata. (End of the sixty-second rule) The Buddha (Buddha, the awakened one) was in Rājagṛha (ancient Indian city). At that time, among the seventeen groups of bhikkhus, there was a lay child who liked to laugh. Then, because of the child's laughter, the seventeen groups of bhikkhus flicked their fingers at him, and the child laughed so much that he lost his breath, could not move his hands and feet, and died. Then, the seventeen groups of bhikkhus had doubts: 'Have we committed a Pārājika (the most serious offense, leading to expulsion from the Sangha)?' They reported this matter to the Buddha. Knowing the situation, the Buddha asked the seventeen groups of bhikkhus: 'With what intention did you do this?' They replied: 'We did it for fun.' The Buddha said:
：「若爾者不犯殺。」語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘以指擊攊他者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以一指擊攊他，一波逸提。二、三、四、五、六、七、八、九、十指，十波逸提。若以木石擊攊他，突吉羅。(六十三竟)
佛在舍衛國。爾時波斯匿王有洗浴池，處處作堰。時十七群比丘共相謂言：「至阿脂羅河上洗浴去來。」十七群比丘中，有一比丘得禪定故，實不樂往，為護餘人意故去。諸比丘皆到阿脂羅河岸上，脫衣入河中作種種戲，或手拍水、或倒沒、或如魚轉、或掉臂、或兩手把水、或一手、或仰浮。是洗浴處，王殿上悉得遙見。時王與末利夫人于殿上受五欲樂，女妓自娛。時王遙見十七群比丘在水中種種戲，語末利夫人：「此是汝所尊重者，於水中作如是種種粗戲。」夫人答言：「王何以言？看此是年少耳！王何不言：『看摩訶迦葉、舍利弗、目揵連、阿那律？』」爾時是中得禪定者不洗，在別處坐禪，聞是二語：王語、夫人語。聞已語余比丘言：「汝洗己足勿復更洗，當上岸著衣，皆盛滿澡罐水著前，結加趺坐。」如是教已，即皆上岸著衣盛滿瓶水著前，結加趺坐。時得定者，以神通力令瓶水各各在前
【現代漢語翻譯】 現代漢語譯本： 『如果這樣，那就不算犯殺戒。』佛告訴眾比丘：『因為有這十種利益，所以為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘用手指彈擊他人，犯波逸提罪。』
波逸提（Pācittiya）的意思是煮燒覆障，如果不懺悔，就能障礙修道。
關於這條戒律的違犯情況：如果比丘用一根手指彈擊他人，犯一次波逸提罪。用兩根、三根、四根、五根、六根、七根、八根、九根、十根手指彈擊，犯十次波逸提罪。如果用木頭或石頭擊打他人，犯突吉羅（Dukkata）罪。（第六十三條完）
佛陀住在舍衛國（Śrāvastī）。當時，波斯匿王（Prasenajit）有一個洗浴池，到處都築有水壩。當時，十七群比丘互相說道：『到阿脂羅河（Aciravati River）去洗浴吧。』十七群比丘中，有一位比丘因為證得禪定，實際上並不想去，但爲了顧及其他人的意願，還是去了。眾比丘都到了阿脂羅河岸邊，脫下衣服進入河中，做各種各樣的嬉戲，有的用手拍水，有的倒栽入水，有的像魚一樣翻滾，有的揮舞手臂，有的用兩手潑水，有的一手潑水，有的仰面漂浮。這些洗浴的場景，國王在王宮上都能夠遙遙看見。當時，國王和末利夫人（Mallika）在王宮上享受五欲之樂，女樂們在歌舞助興。國王遙遙看見十七群比丘在水中做各種粗俗的嬉戲，就對末利夫人說：『這些人是您所尊重的人，竟然在水中做這樣粗俗的嬉戲。』夫人回答說：『大王為何這樣說？看看這些人還年輕啊！大王為何不說：『看看摩訶迦葉（Mahākāśyapa）、舍利弗（Śāriputra）、目犍連（Maudgalyāyana）、阿那律（Anuruddha）？』』當時，那位證得禪定的比丘沒有洗浴，而是在別處坐禪，聽到了國王和夫人的對話。聽完后，他告訴其他比丘說：『你們洗完腳就不要再洗了，應當上岸穿好衣服，都把澡罐盛滿水放在面前，結跏趺坐。』這樣教導完畢后，他們都上岸穿好衣服，把澡罐盛滿水放在面前，結跏趺坐。當時，那位證得禪定的比丘，用神通力讓瓶中的水各自在前。
【English Translation】 English version: 'If that is the case, then it is not a violation of killing.' He told the Bhikkhus, 'Because of these ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu flicks another with a finger, it is a Pācittiya offense.'
Pācittiya (波逸提) means 'to cook, burn, cover, and obstruct'; if one does not repent, it can obstruct the path to enlightenment.
Regarding violations of this precept: If a Bhikkhu flicks another with one finger, it is one Pācittiya offense. With two, three, four, five, six, seven, eight, nine, or ten fingers, it is ten Pācittiya offenses. If one strikes another with wood or stone, it is a Dukkata (突吉羅) offense. (End of the sixty-third rule)
The Buddha was in Śrāvastī (舍衛國). At that time, King Prasenajit (波斯匿王) had a bathing pond with dams built everywhere. Then, a group of seventeen Bhikkhus said to each other, 'Let's go to the Aciravati River (阿脂羅河) to bathe.' Among the seventeen Bhikkhus, one Bhikkhu, because he had attained meditative concentration, did not really want to go, but went to protect the feelings of the others. All the Bhikkhus arrived at the bank of the Aciravati River, took off their clothes, and entered the river, engaging in various kinds of play, some slapping the water with their hands, some diving headfirst, some rolling like fish, some waving their arms, some splashing water with both hands, some with one hand, and some floating on their backs. These bathing scenes could be seen from the king's palace. At that time, the king and Queen Mallika (末利夫人) were enjoying the pleasures of the five desires in the palace, with female entertainers providing amusement. The king saw the group of seventeen Bhikkhus playing crudely in the water and said to Queen Mallika, 'These are the people you respect, yet they are engaging in such crude play in the water.' The queen replied, 'Why does the king say that? Look, these are young men! Why doesn't the king say, 'Look at Mahākāśyapa (摩訶迦葉), Śāriputra (舍利弗), Maudgalyāyana (目揵連), and Anuruddha (阿那律)?' At that time, the Bhikkhu who had attained meditative concentration did not bathe but sat in meditation elsewhere, and he heard the conversation between the king and the queen. After hearing it, he told the other Bhikkhus, 'After you have washed your feet, do not wash any further. You should go ashore, put on your clothes, fill your water jars, place them in front of you, and sit in the lotus position.' After instructing them in this way, they all went ashore, put on their clothes, filled their water jars, placed them in front of themselves, and sat in the lotus position. At that time, the Bhikkhu who had attained meditative concentration, by his supernatural power, caused the water in each of the jars to be in front of each of them.
空中去，令諸比丘大坐閉眼隨後而去。時末利夫人見已語王言：「此是我所尊重者也，作如是行，乃至王所不見處。」時夫人即遣使詣佛所，白佛言：「是王常喜出比丘過罪，以此水中洗戲故，愿令諸比丘莫復此中洗。」佛以是事集比丘僧，知而故問十七群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責十七群比丘：「云何名比丘，水中作種種戲，以手拍水倒沒、或如魚轉、或兩手把水、或一手、或仰浮？」種種訶已語諸比丘：「以十利故與比丘結戒，從今是戒應如是說：若比丘水中戲，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者有八種：一者作喜，二者作樂，三者作笑，四者作戲，五者弄水，六者令他喜，七者令他樂，八者令他笑。若比丘欲作喜故，以手拍水，波逸提。若於水中倒沒、或轉如魚、或一臂兩臂浮、或身踴、或仰浮，皆波逸提。若比丘欲作樂、作笑、作戲弄水，令他喜、令他樂、令他笑故，作是種種浮戲，皆波逸提。乃至盤上有水、若坐床上有水，以指畫之，突吉羅。
不犯者，若學浮、若直渡，不犯。(六十四竟)
佛在舍衛國。爾時長老阿那律，從憍薩羅遊行向舍衛國，到一聚落無僧坊處欲宿。是阿那律本國王子，性貴故
【現代漢語翻譯】 現代漢語譯本 空中去，讓眾比丘（bhikkhus，佛教僧侶）大大方方地坐著，閉上眼睛跟隨而去。當時，末利夫人（Mallikā，國王的妻子）看見后對國王說：『這些是我所尊重的人，他們這樣做，甚至在國王看不見的地方。』當時，夫人就派遣使者到佛陀（Buddha，覺悟者）那裡，稟告佛陀說：『國王常常喜歡挑比丘的過失，因為他們在這水中洗浴嬉戲，希望佛陀能讓比丘們不要再在這水中洗浴。』佛陀因為這件事召集比丘僧團，明知故問十七群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，佛陀的尊稱）！』佛陀用種種因緣呵責十七群比丘：『怎麼能叫比丘呢，在水中做各種嬉戲，用手拍水使人倒栽蔥、或者像魚一樣翻滾、或者兩手劃水、或者一手劃水、或者仰面漂浮？』種種呵責之後告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律，從今以後這條戒律應該這樣說：如果比丘在水中嬉戲，犯波逸提（pācittiya，一種輕罪）。』
波逸提的意思是，煮燒覆蓋障礙，如果不懺悔，就能障礙修道。
這裡所說的犯戒有八種：一是作喜，二是作樂，三是作笑，四是作戲，五是弄水，六是令他人喜，七是令他人樂，八是令他人笑。如果比丘想要作喜的緣故，用手拍水，犯波逸提。如果在水中倒栽蔥、或者像魚一樣翻滾、或者用一臂或兩臂漂浮、或者身體跳躍、或者仰面漂浮，都犯波逸提。如果比丘想要作樂、作笑、作戲弄水，爲了使他人喜、使他人樂、使他人笑的緣故，做這些各種各樣的漂浮嬉戲，都犯波逸提。甚至盤子上有水、或者坐在床上有水，用手指畫它，犯突吉羅（dukkata，一種更輕微的罪）。
不犯戒的情況是，如果學習游泳、或者直接渡水，不犯戒。（第六十四條戒律完）
佛陀在舍衛國（Śrāvastī，古印度城市）。當時，長老阿那律（Anuruddha，佛陀的弟子），從憍薩羅國（Kosala，古印度王國）前往舍衛國，到一個沒有僧房的村落想要借宿。這位阿那律原本是王子，因為出身高貴
【English Translation】 English version Going through the air, he instructed the bhikkhus (bhikkhus, Buddhist monks) to sit down properly, close their eyes, and follow him. At that time, Lady Mallikā (Mallikā, the king's wife), seeing this, said to the king, 'These are the ones I respect, and they act in this way, even where the king cannot see.' Then the lady sent a messenger to the Buddha (Buddha, the awakened one), reporting to the Buddha, 'The king often likes to find fault with the bhikkhus because they bathe and play in this water. I hope the Buddha can instruct the bhikkhus not to bathe in this water anymore.' Because of this matter, the Buddha gathered the bhikkhu sangha (sangha, monastic community), and knowingly asked the group of seventeen bhikkhus, 'Did you really do this?' They replied, 'We did, Bhagavan (Bhagavan, an honorific title for the Buddha)!' The Buddha rebuked the group of seventeen bhikkhus with various reasons, 'How can you be called bhikkhus, playing various games in the water, slapping the water with your hands causing people to fall headfirst, or rolling like fish, or paddling with both hands, or paddling with one hand, or floating on your back?' After various rebukes, he told the bhikkhus, 'For these ten benefits, I establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu plays in the water, he commits a pācittiya (pācittiya, a minor offense).'
Pācittiya means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path of cultivation.
Here, there are eight types of offenses: first, creating joy; second, creating pleasure; third, creating laughter; fourth, creating play; fifth, playing with water; sixth, causing others to be joyful; seventh, causing others to be pleased; eighth, causing others to laugh. If a bhikkhu wants to create joy and slaps the water with his hand, he commits a pācittiya. If he falls headfirst in the water, or rolls like a fish, or floats with one arm or two arms, or jumps up, or floats on his back, he all commits a pācittiya. If a bhikkhu wants to create pleasure, create laughter, play with water, to make others joyful, to make others pleased, to make others laugh, and does these various floating games, he all commits a pācittiya. Even if there is water on a plate, or if there is water on a bed, and he draws on it with his finger, he commits a dukkata (dukkata, a lighter offense).
The situations where one does not commit an offense are if one is learning to swim or crossing the water directly. (The sixty-fourth precept ends)
The Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city). At that time, the elder Anuruddha (Anuruddha, a disciple of the Buddha) was traveling from Kosala (Kosala, an ancient Indian kingdom) to Śrāvastī and arrived at a village without a monastery, wanting to stay overnight. This Anuruddha was originally a prince, and because of his noble birth
不喜問小小事，又不知何人可問、不可問。見聚落中諸立年少，即往問言：「是聚落中誰能與出家人宿處？」時聚落中有一淫女，是諸年少欲戲弄比丘故，答言：「某處可宿。」即往到女門前立彈指。時女人出看，見阿那律端正有威德顏色可愛，見已淫慾心發。女人問言：「汝何所索？」答言：「寄宿。」女言：「可得。」即入與坐處，共相問訊，然後乃坐。女敕家人，辦種種飲食、種種莊嚴供養是客。即敷大床好褥被枕，即此床邊更著一床，自為身故。是女人初夜請比丘作不凈事：「我當爲汝供給捺腳。」比丘答言：「我是斷淫慾人，莫說是事。」女人意念：「此必有欲，但以初至疲極故。」至中夜更語，猶故不從。至后夜復語，亦故不從。至地了時女語比丘言：「國王、大臣有持百金錢來，我不肯從。二百、三百、四百、五百我亦不從。我於今夜三自相請，而汝不肯。汝于比丘所應得法，必當得之。若不欲爾者，為愍我故受我施食。」阿那律念言：「我道中行必，當復須食。」作是念已即默然受。知默然受已，即時辦飲食，自手行水，自與多美飲食飽滿已，知洗手攝缽竟，取小床在前坐聽說法。時阿那律觀女人心本末因緣，為說次第法，即于座上遠塵離垢得法眼凈。是女人見法聞法知法入法，度疑悔不隨他，于佛
法中得自在心無所畏。從坐處起，頭面禮阿那律足言：「我從今日，歸依佛、歸依法、歸依僧，我盡形作佛優婆夷。」時阿那律更為說種種法示教利喜，示教利喜已從坐起去。從是已來此家常供給沙門釋子衣服飲食。是淫女少多送阿那律已便還。爾時阿那律漸到舍衛國，脫衣缽著一處，往詣佛所，頭面作禮在一面坐。諸佛常法，有客比丘來，以如是語勞問：「忍不？足不？乞食不難、道路不疲極耶？」佛即以如是語勞問阿那律：「忍不？足不？乞食不難、道路不疲極耶？」阿那律答言：「世尊！忍足、乞食不難、道路不疲。」以是事向佛廣說。佛以是事集比丘僧，語諸比丘：「阿那律雖離欲得阿羅漢，不應與女人共宿。如熟飲食人之所欲，女人于男亦復如是。」種種因緣訶責不應與女人共宿：「以十利故與比丘結戒。從今是戒應如是說：若比丘與女人同舍宿，波逸提。」
女者，人女、非人女、畜生女是。人女若臥若坐名為宿。像若倚若立亦名宿。駝馬、牛羊若臥若立亦名宿。鵝雁、孔雀、雞，若一腳立、若持頭置項上亦名宿。
舍者有四種：一切覆一切障、一切障不覆、一切覆不障、一切覆少障。
是中犯者，若比丘是四種舍中共女人宿，皆波逸提。若起還臥，更得波逸提。隨起還臥，一一波逸
【現代漢語翻譯】 現代漢語譯本 法中得自在，心中無所畏懼。於是從座位起身，頂禮阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）的雙足，說道：『從今天開始，我歸依佛、歸依法、歸依僧，我終身做佛陀的優婆夷（Upasika，在家女信徒）。』當時阿那律再次為她說種種佛法，開示教導，令她歡喜信受，開示教導完畢后就從座位起身離開了。從此以後，這家常常供養沙門釋子（Shramana Shakya-putra，釋迦牟尼佛的出家弟子）衣服和飲食。每次或多或少送給阿那律后就回去。當時阿那律逐漸到達舍衛國（Shravasti，古印度城市，是佛陀傳法的重要地點），脫下袈裟和缽放在一處，前往佛陀處，頂禮佛陀后在一旁坐下。諸佛通常的做法是，有遠來的比丘（Bhikshu，出家男眾）來，會用這樣的話語慰問：『是否安忍？雙足是否安適？乞食是否不難？道路是否不疲憊？』佛陀也用這樣的話語慰問阿那律：『是否安忍？雙足是否安適？乞食是否不難？道路是否不疲憊？』阿那律回答說：『世尊！安忍，雙足安適，乞食不難，道路不疲憊。』然後將這件事向佛陀詳細說明。佛陀因此事召集比丘僧眾，告訴眾比丘：『阿那律雖然已經斷除慾望，證得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），但不應該與女人同住一處。如同煮熟的食物是人所厭惡的，厭惡男人對於女人也是如此。』佛陀用種種因緣呵責不應該與女人同住一處：『爲了十種利益，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘與女人同在一個屋舍過夜，犯波逸提（Payantika，一種罪名）。』 女人，包括人類的女子、非人類的女子、畜生道的女子。人類的女子，無論是躺著還是坐著，都稱為『宿』。大象，無論是倚靠著還是站立著，也稱為『宿』。駱駝、馬、牛、羊，無論是躺著還是站立著，也稱為『宿』。鵝、雁、孔雀、雞，無論是單腳站立，還是把頭放在脖子上，也稱為『宿』。 屋舍有四種：完全遮蔽完全阻擋、完全阻擋不遮蔽、完全遮蔽不阻擋、完全遮蔽少量阻擋。 在這些情況下，如果比丘在這四種屋舍中與女人同住，都犯波逸提。如果起身之後又回去睡覺，再犯波逸提。每次起身又回去睡覺，每次都犯波逸提。
【English Translation】 English version Being free in the Dharma, his heart was without fear. He rose from his seat, bowed his head to Aniruddha's (one of the ten great disciples of the Buddha, known for his divine eye) feet, and said, 'From this day forward, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I will be a female lay follower (Upasika) of the Buddha for the rest of my life.' At that time, Aniruddha further explained various aspects of the Dharma to her, instructing and delighting her. After instructing and delighting her, he rose from his seat and left. From then on, this family regularly provided robes and food to the Shramana Shakya-putras (ordained disciples of Shakyamuni Buddha). Each time, they would send some amount to Aniruddha and then return. At that time, Aniruddha gradually arrived at Shravasti (an ancient Indian city, an important place for the Buddha to preach the Dharma), took off his robes and bowl, placed them in one place, and went to the Buddha, bowed his head in reverence, and sat to one side. It is the usual practice of the Buddhas to greet visiting Bhikshus (ordained male monastics) with words of inquiry: 'Are you able to endure? Are your feet comfortable? Is it not difficult to beg for food? Is the road not exhausting?' The Buddha also greeted Aniruddha with these words: 'Are you able to endure? Are your feet comfortable? Is it not difficult to beg for food? Is the road not exhausting?' Aniruddha replied, 'World-Honored One! I am able to endure, my feet are comfortable, it is not difficult to beg for food, and the road is not exhausting.' He then explained the matter to the Buddha in detail. The Buddha gathered the assembly of Bhikshus because of this matter and told the Bhikshus, 'Although Aniruddha has abandoned desire and attained Arhatship (a liberated being who has extinguished all afflictions), he should not stay overnight with a woman. Just as cooked food is repulsive to people, so too is a man repulsive to a woman.' The Buddha rebuked them with various reasons why they should not stay overnight with a woman: 'For the sake of ten benefits, I establish a precept for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu stays overnight in the same dwelling with a woman, he commits a Payantika (an offense).' A woman includes a human woman, a non-human woman, and a female animal. For a human woman, whether lying down or sitting, it is called 'staying overnight'. For an elephant, whether leaning or standing, it is also called 'staying overnight'. For a camel, horse, cow, or sheep, whether lying down or standing, it is also called 'staying overnight'. For a goose, swan, peacock, or chicken, whether standing on one leg or placing its head on its neck, it is also called 'staying overnight'. There are four types of dwellings: completely covered and completely obstructed, completely obstructed and not covered, completely covered and not obstructed, and completely covered with slight obstruction. In these cases, if a Bhikshu stays overnight with a woman in any of these four types of dwellings, he commits a Payantika. If he gets up and then goes back to sleep, he commits another Payantika. Each time he gets up and goes back to sleep, he commits a Payantika.
提。不犯者，通夜坐不臥。乃至他舍有女人宿，孔容貓子入處，是中宿波逸提。(六十五竟)
佛在維耶離國摩俱羅山中，爾時與侍者象守比丘俱。諸佛侍者法，佛未入房不得先入。時佛初夜露地經行，爾時小雨墮，釋提桓因作是念：「佛今在露地經行小雨墮，我何不變作琉璃窟，令佛在中經行。」即變化作，佛在中經行，帝釋隨後。佛經行久，是象守比丘風雨所惱，作是念：「當以何方便令佛入舍，我當得入？」爾時摩俱羅山中所有人民，小兒啼時則以婆俱羅夜叉怖之令止。時象守反被俱執，在經行道頭立，以兩手覆兩耳語佛言：「婆俱羅夜叉來。」時釋提桓因白佛言：「世尊！云何佛法中乃有是癡人？」佛言：「憍尸迦！我家廣大，此人現身亦當得漏盡，所作已辦更不復受後有。」佛種種因緣示教利喜，示教利喜已默然。釋提桓因聞佛示教利喜已，頭面禮佛足右繞而去。釋去不久，佛入自房敷坐床坐。是夜過已，以是因緣集比丘僧，種種因緣訶責象守比丘言：「癡人！云何能恐怖如來佛世尊？汝癡人！佛者無怖畏、衣毛不豎。」爾時佛說偈言：
「佛于自法中， 通達無礙智； 有人可以此， 婆俱夜叉恐。 佛于自法中， 通達無礙智； 是故能過度， 生老病死苦。 佛于自法中，
【現代漢語翻譯】 現代漢語譯本：如果比丘犯戒，整夜坐著不睡覺。甚至在其他住所，如果有女人留宿，即使只有貓能進入的孔洞，在這種地方留宿也構成波逸提（Pāyantika，一種輕罪）。（第六十五條完）
佛陀住在維耶離國（Vaiśālī，古印度城市）的摩俱羅山（Makula，山名）中，當時與侍者象守比丘（Hastigopāla bhikṣu，比丘名）在一起。按照諸佛侍者的規矩，佛陀未進入房間之前，侍者不得先進入。當時佛陀在初夜于露天處經行（caṅkrama，指來回走動），這時下起了小雨。釋提桓因（Śakra Devānām Indra，天帝名）心想：『佛陀現在在露天經行，又下著小雨，我何不變化出一個琉璃窟（vaidurya-guhā，用琉璃製成的洞窟），讓佛陀在其中經行？』於是就變化出了琉璃窟，佛陀在其中經行，帝釋（Indra，天帝的另一種稱呼）隨後跟隨。佛陀經行了很久，像守比丘被風雨所困擾，心想：『用什麼方法才能讓佛陀進入住所，我才能得以進入呢？』當時摩俱羅山中的所有人民，小孩子哭鬧時就用婆俱羅夜叉（Bakula yaksha，夜叉名）來恐嚇他們，使他們停止哭鬧。當時象守比丘反而被這種想法所控制，站在經行道的盡頭，用兩手摀住兩耳對佛陀說：『婆俱羅夜叉來了！』當時釋提桓因對佛陀說：『世尊！為什麼佛法中會有如此愚癡之人？』佛陀說：『憍尸迦（Kauśika，帝釋的別稱）！我的佛法廣大，此人現在雖然愚癡，但將來也會證得漏盡（āsravakṣaya，斷絕煩惱），所作已辦，不再受後有（punarbhava，再次輪迴）。』佛陀用種種因緣開示教導，使他們得利益和歡喜，開示教導完畢后就默然不語。釋提桓因聽聞佛陀的開示教導，得利益和歡喜后，頭面禮佛足，右繞佛陀后離去。帝釋離去不久，佛陀進入自己的房間，鋪設好座位後坐下。這夜過後，因為這件事召集比丘僧眾，用種種因緣呵責象守比丘說：『愚癡之人！怎麼能恐嚇如來佛世尊？你這愚癡之人！佛陀是無所畏懼的，不會毛骨悚然。』當時佛陀說偈語：
『佛陀在自己的法中，通達無礙的智慧；有人可以用這婆俱羅夜叉來恐嚇佛陀。 佛陀在自己的法中，通達無礙的智慧；因此能夠度過生老病死的痛苦。 佛陀在自己的法中，
【English Translation】 English version: If a bhikkhu commits an offense, he must sit awake all night without lying down. Even if in another's dwelling, there is a woman staying overnight, and there is only a hole large enough for a cat to enter, staying overnight in such a place constitutes a Pāyantika (a minor offense). (End of the sixty-fifth rule)
The Buddha was residing in the Makula (mountain name) mountain in the country of Vaiśālī (ancient Indian city), at that time with his attendant, the bhikkhu Hastigopāla (bhikkhu's name). According to the custom for the Buddha's attendants, the attendant must not enter the room before the Buddha enters. At that time, the Buddha was walking back and forth (caṅkrama) in the open air during the first watch of the night, and it began to drizzle. Śakra Devānām Indra (name of the king of gods) thought: 'The Buddha is now walking in the open air, and it is drizzling. Why don't I transform this place into a vaidurya-guhā (crystal cave), so that the Buddha can walk inside?' Immediately, he transformed the place, and the Buddha walked inside, with Indra (another name for the king of gods) following behind. The Buddha walked for a long time, and the bhikkhu Hastigopāla, troubled by the wind and rain, thought: 'What method can I use to get the Buddha to enter the dwelling, so that I can enter as well?' At that time, all the people in the Makula mountain would use the Bakula yaksha (yaksha's name) to frighten the children when they cried, to make them stop crying. At that time, the bhikkhu Hastigopāla was instead controlled by this thought, and stood at the end of the walking path, covering his ears with both hands, and said to the Buddha: 'The Bakula yaksha is coming!' At that time, Śakra Devānām Indra said to the Buddha: 'World Honored One! Why is there such a foolish person in the Buddha's Dharma?' The Buddha said: 'Kauśika (another name for Indra)! My Dharma is vast, and although this person is foolish now, he will attain the extinction of outflows (āsravakṣaya) in the future, and having done what needs to be done, he will no longer be subject to future existence (punarbhava).' The Buddha taught and instructed them with various causes and conditions, benefiting and delighting them, and after teaching and instructing them, he remained silent. Śakra Devānām Indra, having heard the Buddha's teaching and instruction, and having benefited and delighted, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and departed. Not long after Indra left, the Buddha entered his own room, spread out his seat, and sat down. After this night passed, because of this incident, he gathered the bhikkhus and reprimanded the bhikkhu Hastigopāla with various causes and conditions, saying: 'Foolish person! How can you frighten the Tathāgata Buddha, the World Honored One? You foolish person! The Buddha is fearless and does not have goosebumps.' At that time, the Buddha spoke this verse:
'The Buddha, in his own Dharma, has attained unobstructed wisdom; someone can use this Bakula yaksha to frighten the Buddha. The Buddha, in his own Dharma, has attained unobstructed wisdom; therefore, he is able to cross over the suffering of birth, old age, sickness, and death. The Buddha, in his own Dharma,
通達無礙智； 是故能除滅， 諸結使煩惱。」
佛種種因緣訶責象守比丘已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘自恐怖他比丘、若教他恐怖，乃至戲笑，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，有六種：色、聲、香、味、觸、法。色者，若比丘作象色、若作馬色、羝羊色、水牛色，作如是等可畏色恐怖比丘，若能令怖、若不能，皆波逸提，是名色。聲者，若比丘作象聲、馬聲、車聲、步聲、羝羊聲、水牛聲，作如是等可畏聲恐怖他比丘，若能令恐怖、若不能，皆波逸提，是名聲。香者，若比丘作好香、若作臭、若等分香、若作希有香，作如是等香恐怖他比丘，若能令恐怖、若不能，皆波逸提，是名香。味者，若比丘問他比丘：「汝今日用何物啖飯？」答言：「用酪酥。」又言：「若用酪酥啖飯者，是人得癩癬病。」若能令恐怖、若不能，皆波逸提。若比丘復問他比丘：「汝今日以何物啖飯？」答言：「用酪酥毗羅漿。」又言：「若人用酪酥毗羅漿啖飯者，是人得癩癬病。」若能令恐怖、若不能，皆波逸提。又比丘問余比丘：「汝今日以何物啖飯？」答言：「以酥豬肉。」又言：「若人用酥豬肉啖飯者，是人得癩癬病。」若能令
【現代漢語翻譯】 通達無礙的智慧； 因此能夠消除和滅盡，各種煩惱的束縛（諸結使煩惱）。』
佛陀以各種因緣呵斥象守比丘后，告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應當這樣說：如果比丘自己恐嚇其他比丘，或者教唆他人恐嚇，乃至開玩笑，都犯波逸提（Pācittiya）。』
波逸提（Pācittiya）的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這裡，違犯的情況有六種：色、聲、香、味、觸、法。色是指，如果比丘做出大象的顏色、或者馬的顏色、公羊的顏色、水牛的顏色，做出像這樣等可怕的顏色來恐嚇比丘，無論能否使對方感到恐懼，都犯波逸提（Pācittiya），這叫做色。聲是指，如果比丘發出大象的聲音、馬的聲音、車的聲音、腳步的聲音、公羊的聲音、水牛的聲音，發出像這樣等可怕的聲音來恐嚇其他比丘，無論能否使對方感到恐懼，都犯波逸提（Pācittiya），這叫做聲。香是指，如果比丘製造好聞的香、或者臭的香、或者等分的香、或者製造稀有的香，做出像這樣等的香來恐嚇其他比丘，無論能否使對方感到恐懼，都犯波逸提（Pācittiya），這叫做香。味是指，如果比丘問其他比丘：『你今天用什麼東西吃飯？』回答說：『用酪酥。』又說：『如果用酪酥吃飯的人，會得癩癬病。』無論能否使對方感到恐懼，都犯波逸提（Pācittiya）。如果比丘又問其他比丘：『你今天用什麼東西吃飯？』回答說：『用酪酥毗羅漿。』又說：『如果人用酪酥毗羅漿吃飯，會得癩癬病。』無論能否使對方感到恐懼，都犯波逸提（Pācittiya）。又比丘問其他比丘：『你今天用什麼東西吃飯？』回答說：『用酥豬肉。』又說：『如果人用酥豬肉吃飯，會得癩癬病。』無論能否使
【English Translation】 Having wisdom that penetrates without obstruction; Therefore, it is able to eliminate and extinguish all the bonds of afflictions (諸結使煩惱, Zhū jié shǐ fánnǎo).』
After the Buddha rebuked the elephant-guarding Bhikkhu (比丘, Bǐqiū) for various reasons, he said to the Bhikkhus (比丘, Bǐqiū): 『Because of ten benefits, I establish precepts for the Bhikkhus (比丘, Bǐqiū). From now on, this precept should be stated as follows: If a Bhikkhu (比丘, Bǐqiū) frightens another Bhikkhu (比丘, Bǐqiū) himself, or instigates others to frighten, even in jest, he commits a Pācittiya (波逸提, Bōyìtí).』
Pācittiya (波逸提, Bōyìtí) means to cook, cover, and obstruct; if one does not repent, it can obstruct the path of cultivation.
Here, there are six types of offenses: form, sound, smell, taste, touch, and dharma. Form refers to, if a Bhikkhu (比丘, Bǐqiū) makes the color of an elephant, or the color of a horse, the color of a ram, the color of a water buffalo, making such frightening colors to frighten a Bhikkhu (比丘, Bǐqiū), whether or not it causes fear, he commits a Pācittiya (波逸提, Bōyìtí), this is called form. Sound refers to, if a Bhikkhu (比丘, Bǐqiū) makes the sound of an elephant, the sound of a horse, the sound of a cart, the sound of footsteps, the sound of a ram, the sound of a water buffalo, making such frightening sounds to frighten another Bhikkhu (比丘, Bǐqiū), whether or not it causes fear, he commits a Pācittiya (波逸提, Bōyìtí), this is called sound. Smell refers to, if a Bhikkhu (比丘, Bǐqiū) makes a pleasant smell, or a foul smell, or an equal proportion of smells, or makes a rare smell, making such smells to frighten another Bhikkhu (比丘, Bǐqiū), whether or not it causes fear, he commits a Pācittiya (波逸提, Bōyìtí), this is called smell. Taste refers to, if a Bhikkhu (比丘, Bǐqiū) asks another Bhikkhu (比丘, Bǐqiū): 『What did you eat with your rice today?』 He answers: 『I ate with cheese and ghee.』 Then he says: 『If someone eats rice with cheese and ghee, he will get leprosy and skin disease.』 Whether or not it causes fear, he commits a Pācittiya (波逸提, Bōyìtí). If a Bhikkhu (比丘, Bǐqiū) again asks another Bhikkhu (比丘, Bǐqiū): 『What did you eat with your rice today?』 He answers: 『I ate with cheese, ghee, and vilva juice.』 Then he says: 『If someone eats rice with cheese, ghee, and vilva juice, he will get leprosy and skin disease.』 Whether or not it causes fear, he commits a Pācittiya (波逸提, Bōyìtí). Again, a Bhikkhu (比丘, Bǐqiū) asks another Bhikkhu (比丘, Bǐqiū): 『What did you eat with your rice today?』 He answers: 『I ate with ghee and pork.』 Then he says: 『If someone eats rice with ghee and pork, he will get leprosy and skin disease.』 Whether or not it causes
恐怖、若不能，皆波逸提，是名味。觸者，若比丘持身令堅，若粗、若軟、若細滑、若澀，令身皆異，以觸他比丘，若能令恐怖、若不能，皆波逸提，是名觸。法者，若比丘語余比丘：「汝莫于生草中大小便，當墮地獄餓鬼畜生。」是比丘答言：「我自知是法。」又言：「若比丘生草中大小便者，是比丘便墮地獄餓鬼畜生。」若能令恐怖、若不能，皆波逸提，是名法。若比丘以是六事恐怖比丘，波逸提。除是六事，以餘事恐怖比丘，突吉羅。若以六事及餘事恐怖餘人，突吉羅。(六十六竟)
佛在舍衛國。有一居士，請佛及僧明日食，佛默然受。是居士知佛默然受已，從坐起頭面禮佛足右繞而去，還家通夜辦種種多美飲食敷坐處。爾時諸比丘，早起持衣缽著露地待時到。爾時六群比丘，與十七群比丘共鬥諍不相喜。時六群比丘，取十七群比丘衣缽藏著異處。時十七群比丘來求衣缽，久覓不得。十七群比丘法，有所作事皆共相語。時失衣者語餘者言：「我不知衣缽處，相助求覓。」於是中間，居士敷坐處已，遣使白佛：「時到，飲食已辦，佛自知時。」諸比丘僧往居士舍，佛自房住迎食分。居士見僧坐已，自手行水，自與多美飲食自恣飽滿。自恣飽滿已，知僧攝缽自行水竟，取小床在僧前坐，欲聽說法。上座說法
【現代漢語翻譯】 現代漢語譯本：如果（比丘）用這些事情恐嚇比丘，犯波逸提罪（一種較輕的罪）。如果不是這六件事，而是用其他事情恐嚇比丘，犯突吉羅罪（一種更輕微的罪）。如果用這六件事和其他事情恐嚇其他人，犯突吉羅罪。（第六十六條完）
佛陀在舍衛國。有一位居士，邀請佛陀和僧眾明天來應供，佛陀默然應允。這位居士知道佛陀默然應允后，從座位起身，頭面禮佛足，右繞佛后離去，回家通宵準備各種豐盛美味的飲食，並鋪設座位。當時，眾比丘早起，拿著衣缽在露天等待用餐時間。當時，六群比丘和十七群比丘互相爭鬥，彼此不悅。當時，六群比丘拿走十七群比丘的衣缽，藏在別處。當時，十七群比丘來尋找衣缽，很久都找不到。十七群比丘的規矩是，要做什麼事情都互相告知。當時，丟失衣服的比丘對其他人說：『我不知道衣缽在哪裡，請幫助我尋找。』這時，居士已經鋪設好座位，派人稟告佛陀：『時間到了，飲食已經準備好，請佛陀自行決定時間。』眾比丘僧前往居士家，佛陀自己留在房間等待分配食物。居士看到僧眾坐好后，親自為大家倒水，親自提供豐盛美味的飲食，讓大家隨意享用。大家隨意享用飽足后，知道僧眾已經收缽，自行倒水完畢，就拿來小床在僧眾面前坐下，想要聽佛說法。上座開始說法。
【English Translation】 English version: If a Bhikkhu uses these things to frighten another Bhikkhu, it is a Pacittiya (a minor offense). If it is not these six things, but other things are used to frighten a Bhikkhu, it is a Dukkata (a lighter offense). If these six things and other things are used to frighten other people, it is a Dukkata. (The 66th ends)
The Buddha was in Sravasti (a major city in ancient India). There was a householder who invited the Buddha and the Sangha (the monastic community) for a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had silently accepted, the householder rose from his seat, bowed his head to the Buddha's feet, circumambulated him to the right, and left. He returned home and spent the whole night preparing various delicious foods and setting up seats. At that time, the Bhikkhus (monks) got up early, took their robes and bowls, and waited in the open for the time to arrive. At that time, the group of six Bhikkhus and the group of seventeen Bhikkhus were fighting and displeased with each other. At that time, the group of six Bhikkhus took the robes and bowls of the group of seventeen Bhikkhus and hid them elsewhere. At that time, the group of seventeen Bhikkhus came to look for their robes and bowls, but could not find them for a long time. The rule of the group of seventeen Bhikkhus was that they would tell each other about anything they were going to do. At that time, the Bhikkhu who had lost his robes said to the others, 'I don't know where the robes and bowls are, please help me find them.' At this time, the householder had already set up the seats and sent a messenger to inform the Buddha, 'The time has come, the food is ready, please let the Buddha decide the time.' The Bhikkhu Sangha went to the householder's house, and the Buddha stayed in his room to wait for the food distribution. When the householder saw that the Sangha was seated, he personally poured water for everyone and personally provided delicious food for everyone to enjoy freely. After everyone had enjoyed themselves fully, knowing that the Sangha had finished collecting their bowls and had finished pouring water, he brought a small bed and sat in front of the Sangha, wanting to listen to the Dharma (the teachings of the Buddha). The senior monk began to preach the Dharma.
已，及余比丘各從坐起，出居士舍。十七群比丘爾許時覓衣始得來入，眾僧出時見已問言：「何故在後？」答言：「六群比丘藏我衣缽，久覓始得。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責六群比丘：「云何名比丘，藏他比丘衣缽，求覓時間垂當斷食？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責：「云何名比丘，藏他比丘衣缽，求覓時間垂當斷食？」佛種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘藏他比丘缽、若衣、戶鉤、革屣、針筒，如是隨法所須物，若自藏、若教他藏，乃至戲笑，波逸提。」
自藏者，自手藏。教藏者，教他藏。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘藏他比丘缽，彼比丘若覓不得，是比丘得波逸提；若覓得，突吉羅。若衣、戶鉤、革屣、針筒，若覓不得，波逸提；若覓得，突吉羅。若藏空針筒，彼比丘若覓不得，突吉羅；若得，亦突吉羅。(六十七竟)
佛在王舍城。爾時六群比丘性懶惰，不喜自浣染衣割截篸縫，若有衣可浣染割截篸縫者，便持是衣與比丘、若比丘尼、式叉摩尼、若沙彌、沙彌尼。
【現代漢語翻譯】 現代漢語譯本： 已畢，我和其他比丘各自從座位上起身，離開居士的住所。十七群比丘尼過了很久才找到衣服，然後進來。眾僧離開時看見她們，問道：『為什麼你們在後面？』她們回答說：『六群比丘藏了我們的衣缽，找了很久才找到。』僧團中有少欲知足、奉行頭陀行的比丘，聽到這件事後心中不悅，用各種理由呵責六群比丘：『怎麼能稱為比丘，卻藏其他比丘的衣缽，尋找的時間都快要錯過吃飯了？』用各種理由呵責之後，向佛陀詳細稟告了此事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能稱為比丘，卻藏其他比丘的衣缽，尋找的時間都快要錯過吃飯了？』佛陀用各種理由呵責之後，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘藏匿其他比丘的缽（Bō，梵文patra的音譯，指出家人的食器）、衣服、戶鉤、革屣（gé xǐ，用皮革做的鞋子）、針筒，像這樣依法所需之物，無論是自己藏匿，還是教唆他人藏匿，乃至只是開玩笑，都犯波逸提（bō yì tí，梵文prāyascittika的音譯，一種罪名）。』 自己藏匿，指自己親手藏匿。教唆藏匿，指教唆他人藏匿。 波逸提，意思是煮燒覆障，如果不懺悔，就能障礙修道。 這條戒律中，觸犯的情況是：如果比丘藏匿其他比丘的缽，那位比丘如果找不到，這位藏匿的比丘就犯波逸提；如果找到了，就犯突吉羅（tū jí luō，梵文duṣkṛta的音譯，一種輕罪）。如果是藏匿衣服、戶鉤、革屣、針筒，如果找不到，犯波逸提；如果找到了，犯突吉羅。如果藏匿空的針筒，那位比丘如果找不到，犯突吉羅；如果找到了，也犯突吉羅。（第六十七條完） 佛陀在王舍城（Wáng shě chéng，梵文Rājagṛha的音譯，古印度摩揭陀國的都城）。當時，六群比丘（liù qún bǐ qiū，指僧團中行為不端的六個比丘）生性懶惰，不喜歡自己洗染衣服、裁剪縫補。如果有衣服需要洗染裁剪縫補，就將這些衣服交給比丘、比丘尼（bǐ qiū ní，梵文bhikṣuṇī的音譯，指女性出家人）、式叉摩尼（shì chā mó ní，梵文śikṣamāṇā的音譯，指沙彌尼到比丘尼之間的過渡階段的女性出家人）、沙彌（shā mí，梵文śrāmaṇera的音譯，指未成年出家男子）、沙彌尼（shā mí ní，梵文śrāmaṇerikā的音譯，指未成年出家女子）。
【English Translation】 English version: Then, I and the other Bhikkhus rose from our seats and left the householder's dwelling. The group of seventeen Bhikkhunis, after a long time searching for their robes, finally arrived. When the Sangha was leaving, they saw them and asked, 'Why are you late?' They replied, 'The group of six Bhikkhus hid our robes and bowls, and we only found them after searching for a long time.' Among the Sangha, there was a Bhikkhu who was of few desires, content, and practiced Dhuta (ascetic practices). Hearing this, he was displeased and rebuked the group of six Bhikkhus with various reasons: 'How can you be called Bhikkhus, yet hide the robes and bowls of other Bhikkhus, causing them to almost miss their mealtime while searching?' After rebuking them with various reasons, he reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha, and knowing the truth, asked the group of six Bhikkhus, 'Did you really do this?' They replied, 'We did, O Blessed One!' The Buddha rebuked them with various reasons: 'How can you be called Bhikkhus, yet hide the robes and bowls of other Bhikkhus, causing them to almost miss their mealtime while searching?' After rebuking them with various reasons, the Buddha told the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu hides another Bhikkhu's bowl (Bō, transliteration of Sanskrit patra, referring to a monk's eating utensil), robe, door hook, leather shoes (gé xǐ, shoes made of leather), needle case, or any such legally required item, whether he hides it himself or instructs others to hide it, even in jest, it is a Pācittiya (bō yì tí, transliteration of Sanskrit prāyascittika, a type of offense).' 'Hiding oneself' means hiding with one's own hands. 'Instructing to hide' means instructing others to hide. Pācittiya means 'cooking, burning, covering, and obstructing'; if one does not repent, it can obstruct the path. In this precept, the offense occurs as follows: If a Bhikkhu hides another Bhikkhu's bowl, and that Bhikkhu cannot find it, the Bhikkhu who hid it commits a Pācittiya; if it is found, he commits a Dukkata (tū jí luō, transliteration of Sanskrit duṣkṛta, a minor offense). If it is a robe, door hook, leather shoes, or needle case, if it cannot be found, it is a Pācittiya; if it is found, it is a Dukkata. If an empty needle case is hidden, and that Bhikkhu cannot find it, it is a Dukkata; if it is found, it is also a Dukkata. (End of the sixty-seventh) The Buddha was in Rājagṛha (Wáng shě chéng, transliteration of Sanskrit Rājagṛha, the capital of the ancient Indian kingdom of Magadha). At that time, the group of six Bhikkhus (liù qún bǐ qiū, referring to six Bhikkhus in the Sangha with improper conduct) were lazy by nature and did not like to wash, dye, cut, or sew their own robes. If there were robes that needed washing, dyeing, cutting, or sewing, they would give these robes to Bhikkhus, Bhikkhunis (bǐ qiū ní, transliteration of Sanskrit bhikṣuṇī, referring to female renunciants), Śikṣamāṇās (shì chā mó ní, transliteration of Sanskrit śikṣamāṇā, referring to female renunciants in the transitional stage between Śrāmaṇerikā and Bhikkhuni), Śrāmaṇeras (shā mí, transliteration of Sanskrit śrāmaṇera, referring to underage male renunciants), or Śrāmaṇerikās (shā mí ní, transliteration of Sanskrit śrāmaṇerikā, referring to underage female renunciants).
諸人生自衣想，浣染割截篸縫作衣竟。爾時六群比丘知衣已成，便往索言：「此衣何以久不還我？」軟語不得，即強奪取。爾時諸比丘，不見六群比丘浣染割截篸縫衣時，但見著新衣。諸比丘問六群比丘言：「不見汝浣染割截篸縫衣時，但見著新衣。」六群比丘言：「我等有可浣染割截篸縫衣，持與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼。諸人是衣中生自衣想，浣染作衣竟，我便往索：『此衣何以久不還我？』軟語不得，即強奪取著。以是因緣故，汝等不見我浣染割截篸縫衣時，但見我著新衣。」是中有比丘少欲知足行頭陀，聞是事種種因緣訶責六群比丘：「云何名比丘，與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣，他不還便強奪取著？」諸比丘種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責六群比丘：「云何名比丘，與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣，他不還便強奪取著？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘與他比丘、比丘尼、式叉摩尼、沙彌沙彌尼衣。他不還，便強奪取著，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘與比
【現代漢語翻譯】 現代漢語譯本： 諸位居士各自認為衣服是從自己提供的材料中產生的，（他們）洗滌、染色、裁剪、縫製，最終完成了衣服的製作。當時，六群比丘（指行為不端的六位比丘）知道衣服已經做好，便前去索要，說：『這衣服為什麼這麼久還不還給我？』好言好語要不回來，就強行奪取。當時，其他比丘沒有看到六群比丘洗滌、染色、裁剪、縫製衣服的過程，只看到他們穿著新衣服。這些比丘就問六群比丘說：『我們沒看到你們洗滌、染色、裁剪、縫製衣服，只看到你們穿著新衣服。』六群比丘說：『我們有可以洗滌、染色、裁剪、縫製的衣服，（我們）交給比丘、比丘尼（女性比丘）、式叉摩尼（見習女比丘）、沙彌（男少年出家者）、沙彌尼（女少年出家者）。這些人認為衣服是從他們提供的材料中產生的，洗滌染色做完衣服后，我就去索要：『這衣服為什麼這麼久還不還我？』好言好語要不回來，就強行奪取來穿。因為這個緣故，你們沒看到我洗滌、染色、裁剪、縫製衣服的過程，只看到我穿著新衣服。』 僧團中有一些比丘，他們少欲知足，奉行頭陀行（苦行），聽到這件事，用各種理由呵斥六群比丘：『怎麼能稱為比丘呢？把衣服交給比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，別人不還就強行奪取來穿？』眾比丘用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥六群比丘：『怎麼能稱為比丘呢？把衣服交給比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，別人不還就強行奪取來穿？』用各種理由呵斥之後，告訴眾比丘：『爲了十種利益，我要為眾比丘制定戒律。從今以後，這條戒律應該這樣說：如果比丘把衣服交給其他比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，別人不還，就強行奪取來穿，犯波逸提（一種罪名）。』
波逸提（一種罪名）的意思是，煮沸、燒燬、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，觸犯的情況是，如果比丘把衣服交給...
【English Translation】 English version: The people each think that the clothes are made from their own materials, and they wash, dye, cut, and sew them to complete the making of the clothes. At that time, the Group of Six Bhikkhus (referring to the six bhikkhus with misconduct) knew that the clothes had been made, so they went to ask for them, saying, 'Why haven't you returned these clothes to me for so long?' When they couldn't get them back with gentle words, they forcibly took them. At that time, the other bhikkhus did not see the Group of Six Bhikkhus washing, dyeing, cutting, and sewing the clothes, but only saw them wearing new clothes. These bhikkhus then asked the Group of Six Bhikkhus, 'We didn't see you washing, dyeing, cutting, and sewing the clothes, but only saw you wearing new clothes.' The Group of Six Bhikkhus said, 'We have clothes that can be washed, dyed, cut, and sewn, and we give them to bhikkhus, bhikkhunis (female bhikkhus), siksamana (female novice bhikkhus), sramaneras (male novice monks), and sramanerikas (female novice nuns). These people think that the clothes are made from their own materials, and after washing and dyeing the clothes, I go to ask for them: 'Why haven't you returned these clothes to me for so long?' When I can't get them back with gentle words, I forcibly take them to wear. For this reason, you didn't see me washing, dyeing, cutting, and sewing the clothes, but only saw me wearing new clothes.' Among the Sangha, there were some bhikkhus who were content with little desire and practiced dhuta (ascetic practices). Hearing this, they rebuked the Group of Six Bhikkhus for various reasons: 'How can you be called bhikkhus? Giving clothes to bhikkhus, bhikkhunis, siksamana, sramaneras, and sramanerikas, and then forcibly taking them back to wear when they are not returned?' After the bhikkhus rebuked them for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the bhikkhu Sangha and knowingly asked the Group of Six Bhikkhus: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked the Group of Six Bhikkhus for various reasons: 'How can you be called bhikkhus? Giving clothes to bhikkhus, bhikkhunis, siksamana, sramaneras, and sramanerikas, and then forcibly taking them back to wear when they are not returned?' After rebuking them for various reasons, he told the bhikkhus: 'For ten benefits, I will establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu gives clothes to other bhikkhus, bhikkhunis, siksamana, sramaneras, and sramanerikas, and then forcibly takes them back to wear when they are not returned, he commits a Pacittiya (an offense).'
Pacittiya (an offense) means boiling, burning, covering, and obstructing. If one does not repent, it can obstruct the path of cultivation.
In this precept, the offense occurs if a bhikkhu gives clothes to...
丘比、丘尼式、叉摩尼、沙彌、沙彌尼衣。他不還，便奪取著，波逸提。
爾時諸比丘不知長衣當云何畜？是事白佛，佛言：「應作凈畜。」有比丘現前作凈，與他衣已，他不肯還，即生斗諍。是事白佛，佛言：「不應現前與。」爾時有比丘與二、三人衣，作是言：「我所有衣缽皆與某甲。」某甲二、三人，如是散亂不應凈法。是事白佛，佛言：「不應與二、三人，應好思惟籌量與一好人。應作是言：『我衣缽皆與某甲一人。』從今日比丘有應常用衣，不應與他，若遣與、若作凈、若受持。」比丘有衣應與他者，與六群比丘中一人，是人受衣已便不肯還，余比丘亦得懊惱，不能得好同心比丘故。又一時夏末月，佛遊行諸國，余比丘皆著新染衣。是一比丘著故弊衣，佛見是比丘，知而故問：「汝何故著弊故衣？」比丘答言：「世尊！我有衣應凈故，與六群比丘中一人，受我衣缽已便不肯還。余比丘亦得懊惱，不得好同心比丘故。」佛言：「是施不名真實，為清凈因緣故與，即時是比丘應還索取，若得者好，若不得者應強奪取，應教彼作突吉羅罪悔過。從今日比丘所有常用衣，隨意不應與他；若作凈、若受持、若施人，不犯。」(六十八竟)
佛在維耶離國。爾時有彌多羅浮摩比丘，作是念：「我以無根波羅
【現代漢語翻譯】 現代漢語譯本 丘比（Kubbha，一種衣物）、丘尼式（Khunnika，一種衣物）、叉摩尼（Khamani，一種衣物）、沙彌（Sramanera，小沙彌）衣、沙彌尼（Sramanerika，小沙彌尼）衣。他不歸還，就奪取過來，犯波逸提（Payantika，一種戒律）。
當時，眾比丘不知道長衣應當如何處理。這件事稟告佛陀，佛陀說：『應當作凈（作凈，指通過某種儀式將物品轉讓給他人，之後再取回使用權）畜。』有比丘當面作凈，把衣服給了別人之後，那人不肯歸還，就發生了爭鬥。這件事稟告佛陀，佛陀說：『不應當當面給。』當時有比丘把衣服給兩三個人，說：『我所有的衣缽都給某甲（某甲，泛指某人）。』某甲兩三個人，這樣散亂不符合作凈的規矩。這件事稟告佛陀，佛陀說：『不應當給兩三個人，應當好好思惟衡量，給一個好人。應當這樣說：『我衣缽都給某甲一個人。』從今以後，比丘有應該常用的衣服，不應當給別人，如果送給別人、或者作凈、或者受持。』比丘有衣服應該給別人的，就給六群比丘（六群比丘，指行為不端的比丘團體）中的一個人，這個人接受衣服后就不肯歸還，其他比丘也因此懊惱，不能得到好的同心比丘。
又一次，夏末的時候，佛陀游化諸國，其餘比丘都穿著新染的衣服。有一位比丘穿著破舊的衣服，佛陀看見這位比丘，明知故問：『你為什麼穿著破舊的衣服？』比丘回答說：『世尊！我有衣服應該作凈，所以給了六群比丘中的一人，他接受我的衣缽后就不肯歸還。其他比丘也因此懊惱，得不到好的同心比丘。』佛陀說：『這種施捨不叫真實，爲了清凈的因緣才給，當時這位比丘就應該要回來，如果能要回來就好，如果不能要回來就應該強行奪取，應該教他犯突吉羅罪（Dukkata，一種輕罪）並懺悔。從今以後，比丘所有常用的衣服，隨意不應當給別人；如果作凈、或者受持、或者施捨給別人，不犯。』（第六十八條完）
佛陀住在維耶離國（Vaisali，古印度城市）。當時，有彌多羅浮摩（Mitrabhumaka，人名）比丘，這樣想：『我以無根波羅
【English Translation】 English version Kubbha (a type of clothing), Khunnika (a type of clothing), Khamani (a type of clothing), Sramanera (a novice monk) robe, Sramanerika (a novice nun) robe. If he does not return it, then seize it back; it is a Payantika (an offense requiring confession).
At that time, the bhikkhus did not know how to keep a long robe. They reported this matter to the Buddha. The Buddha said, 'It should be kept as 'made allowable'.' A bhikkhu made it allowable in front of another, and after giving the robe to him, he refused to return it, and a dispute arose. They reported this matter to the Buddha. The Buddha said, 'It should not be given in front of another.' At that time, a bhikkhu gave robes to two or three people, saying, 'All my robes and bowl are given to so-and-so (a general term for someone).' So-and-so, two or three people, in such a scattered manner, is not in accordance with the rules of making allowable. They reported this matter to the Buddha. The Buddha said, 'It should not be given to two or three people; one should carefully consider and give it to one good person. One should say, 'All my robes and bowl are given to so-and-so, one person.' From today onwards, a bhikkhu has robes that should be used regularly and should not be given to others, whether given away, made allowable, or taken up.' If a bhikkhu has a robe to give to another, give it to one of the group of six bhikkhus (a group of monks with bad behavior). After this person receives the robe, he refuses to return it, and the other bhikkhus are also annoyed, because they cannot get good like-minded bhikkhus.
Also, once, at the end of summer, the Buddha was traveling in various countries, and the other bhikkhus were all wearing newly dyed robes. One bhikkhu was wearing old, worn-out robes. The Buddha saw this bhikkhu and, knowing the situation, deliberately asked, 'Why are you wearing old, worn-out robes?' The bhikkhu replied, 'Venerable Sir! I had a robe that should be made allowable, so I gave it to one of the group of six bhikkhus, and after he received my robes and bowl, he refused to return them. The other bhikkhus are also annoyed because they cannot get good like-minded bhikkhus.' The Buddha said, 'This giving is not called genuine; it was given for the sake of purity. At that time, this bhikkhu should have asked for it back immediately. If he gets it back, that's good; if he doesn't get it back, he should forcibly take it back and should teach him to confess the Dukkata (a minor offense) offense. From today onwards, a bhikkhu should not give away his regularly used robes at will; if he makes it allowable, or takes it up, or gives it to others, there is no offense.' (End of the sixty-eighth)
The Buddha was in Vaisali (an ancient Indian city). At that time, there was a bhikkhu named Mitrabhumaka (a person's name), who thought, 'I will use groundless Para
夷法，謗陀驃比丘力士子不能得成，是事無根故。又以小因緣作波羅夷謗，亦不得成，無小因緣故。我今當以無根僧伽婆尸沙法，謗陀驃比丘力士子。」作是念已，即以無根僧伽婆尸沙法，謗陀驃比丘。是中有比丘少欲知足行頭陀，聞是事種種因緣，訶責彌多羅浮摩比丘：「云何名比丘，以無根僧伽婆尸沙法，謗清凈梵行比丘？」諸比丘種種因緣，訶責彌多羅浮摩比丘已，向佛廣說。佛以是事集比丘僧，知而故問彌多羅浮摩比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，以無根僧伽婆尸沙法，謗清凈梵行比丘？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘以無根僧伽婆尸沙法，謗他比丘，波逸提。」
無根者，根有三種：若見、若聞、若疑。
僧伽婆尸沙者，十三僧伽婆尸沙中隨彼所說。
謗者，他所不作，強言作罪。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以無根僧伽婆尸沙法，謗不清凈比丘，十一種犯、五種不犯。十一種犯者，若不見、不聞、不疑、若見忘、若聞忘、若疑忘，若聞信聞、若聞不信聞，聞已言我疑，疑已言我見，疑已言我聞，是名十一種犯。五種不犯者，是事若
【現代漢語翻譯】 現代漢語譯本： 『夷法，謗陀驃(Dabba)比丘力士子不能得成，是因為這件事沒有根據。又以小的因緣作為波羅夷(Parajika)罪的誹謗，也不能成立，因為沒有小的因緣。我現在應當以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗陀驃(Dabba)比丘力士子。』這樣想了之後，就以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗陀驃(Dabba)比丘。這些比丘中，有少欲知足、奉行頭陀行的比丘，聽到這件事的種種因緣，呵責彌多羅浮摩(Mittabhūmaka)比丘：『怎麼能稱為比丘，以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗清凈梵行的比丘？』諸位比丘以種種因緣，呵責彌多羅浮摩(Mittabhūmaka)比丘之後，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問彌多羅浮摩(Mittabhūmaka)比丘：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀以種種因緣呵責：『怎麼能稱為比丘，以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗清凈梵行的比丘？』以種種因緣呵責之後，告訴諸位比丘：『爲了十種利益，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗其他比丘，犯波逸提(Pacittiya)。』 沒有根據，指的是根源有三種：如果（是自己）看見的、如果（是自己）聽見的、如果（是自己）懷疑的。 僧伽婆尸沙(Sanghavasesa)，指的是十三種僧伽婆尸沙(Sanghavasesa)罪中，隨他所說的罪名。 誹謗，指的是他人沒有做，卻強行說他做了罪行。 波逸提(Pacittiya)，指的是煮燒覆蓋障礙，如果不懺悔過錯，就能障礙修道。 這裡所說的犯戒，指的是如果比丘以沒有根據的僧伽婆尸沙(Sanghavasesa)法，誹謗不清凈的比丘，有十一種犯戒情況、五種不犯戒情況。十一種犯戒情況指的是，如果沒有看見、沒有聽見、沒有懷疑，或者看見了忘記了、聽見了忘記了、懷疑了忘記了，或者聽別人說就相信了、聽別人說不相信，聽了之後說我懷疑，懷疑之後說我看見了，懷疑之後說我聽見了，這叫做十一種犯戒情況。五種不犯戒情況指的是，這件事如果...
【English Translation】 English version: 'The law is defeated; the accusation against the Dabba (Dabba, name of a monk) bhikkhu, son of a warrior, cannot be established because there is no basis for this matter. Furthermore, an accusation of Parajika (Parajika, one of the gravest offenses) based on a minor cause cannot be established because there is no minor cause. I shall now accuse the Dabba (Dabba) bhikkhu, son of a warrior, with a baseless Sanghavasesa (Sanghavasesa, a type of serious offense requiring a meeting of the Sangha) offense.' Having thought this, he then accused the Dabba (Dabba) bhikkhu of a baseless Sanghavasesa (Sanghavasesa) offense. Among these bhikkhus, there were those who were content with little, satisfied, and practiced asceticism. Hearing of this matter and its various causes, they rebuked the Mittabhūmaka (Mittabhūmaka, name of a monk) bhikkhu: 'How can you be called a bhikkhu, accusing a bhikkhu of pure conduct with a baseless Sanghavasesa (Sanghavasesa) offense?' After the bhikkhus rebuked the Mittabhūmaka (Mittabhūmaka) bhikkhu for various reasons, they reported the matter in detail to the Buddha. The Buddha, knowing the matter, gathered the bhikkhu Sangha (Sangha, monastic community) and knowingly asked the Mittabhūmaka (Mittabhūmaka) bhikkhu: 'Did you actually do this?' He replied: 'I did, Venerable One!' The Buddha rebuked him for various reasons: 'How can you be called a bhikkhu, accusing a bhikkhu of pure conduct with a baseless Sanghavasesa (Sanghavasesa) offense?' After rebuking him for various reasons, he said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited as follows: If a bhikkhu accuses another bhikkhu of a baseless Sanghavasesa (Sanghavasesa) offense, he commits a Pacittiya (Pacittiya, an offense requiring confession).' Baseless means that the basis has three forms: if (it is) seen, if (it is) heard, if (it is) suspected. Sanghavasesa (Sanghavasesa) refers to any of the thirteen Sanghavasesa (Sanghavasesa) offenses according to what he said. Accusation means that the other person did not commit the offense, but he forcefully says that he committed a crime. Pacittiya (Pacittiya) means to cook, burn, cover, and obstruct; if one does not repent of the transgression, it can obstruct the path. Here, the offense refers to if a bhikkhu accuses an impure bhikkhu of a baseless Sanghavasesa (Sanghavasesa) offense, there are eleven types of offenses and five types of non-offenses. The eleven types of offenses are: if one has not seen, not heard, not suspected; if one has seen and forgotten, heard and forgotten, suspected and forgotten; if one believes what one has heard, does not believe what one has heard; having heard, one says 'I suspect,' having suspected, one says 'I have seen,' having suspected, one says 'I have heard.' These are called the eleven types of offenses. The five types of non-offenses are: if this matter...
見、若聞、若疑，見已不忘、聞已不忘，是名五種不犯。不清凈比丘、似清凈比丘亦如是。
若比丘以無根僧伽婆尸沙法，謗清凈比丘，十種犯、四種不犯。十種犯者，不見、不聞、不疑、若聞忘、疑忘、若聞信聞、若聞不信聞、聞已言疑、疑已言見、疑已言聞，是名十種犯。四種不犯者，若聞、若疑、若聞不忘、若疑不忘。清凈比丘、似不清凈亦如是。(六十九竟)
佛在維耶離。去維耶離城不遠，有織師聚落，是中一織師婦，有小事不隨夫言，夫以手腳痛打驅出舍。是女父母家，在維耶離城中。婦作是念：「我當還歸。」作是念時，有迦留羅提舍比丘，從跋耆國遊行向維耶離。是婦出外見是比丘，問言：「善人！那去？」答言：「向維耶離。」婦言：「俱去。」即便俱發。爾時以染心相看調戲、大語掉手臂行，作種種不凈事。時織師還作是念：「我婦或當走去。」即出舍求婦，不得。諸織師法，有事皆相佐助，即語余織師言：「我婦走去。」諸織師即于要道中覓。是夫作是念：「是婦生在維耶離，必當還歸。」即自向維耶離道中，見婦與向比丘俱行。即往捉比丘以衣系項言：「汝比丘法應將我婦去耶？」答言：「我不將去，我自向維耶離，汝婦自隨我來。」夫言：「云何肯直首？」即以手腳打比丘。
【現代漢語翻譯】 現代漢語譯本： 見、若聞、若疑，見后不忘記、聽后不忘記，這稱為五種不犯。不清凈的比丘、看似清凈的比丘也是這樣。
如果比丘用沒有根據的僧伽婆尸沙法（僧團所制定的戒律，犯者需受罰），誹謗清凈的比丘，有十種犯戒、四種不犯戒。十種犯戒是：沒有親眼看見、沒有親耳聽見、沒有懷疑、聽了之後忘記、懷疑之後忘記、聽了之後相信傳聞、聽了之後不相信傳聞、聽了之後說懷疑、懷疑之後說親眼看見、懷疑之後說親耳聽見，這稱為十種犯戒。四種不犯戒是：如果聽見、如果懷疑、聽了之後不忘記、懷疑之後不忘記。清凈的比丘、看似不清凈的比丘也是這樣。（第六十九條完）
佛陀在維耶離（古印度城市名）。離維耶離城不遠的地方，有一個織工村落，其中一個織工的妻子，因為小事不聽從丈夫的話，丈夫就用手腳毆打她，把她趕出家門。這個女子的父母家，在維耶離城中。女子心想：『我應當回家。』當她這樣想的時候，有一個迦留羅提舍（比丘名）比丘，從跋耆國（古印度國名）前往維耶離。這個女子出門看見這個比丘，問道：『善人！您要去哪裡？』回答說：『前往維耶離。』女子說：『一起去吧。』於是就一起出發了。當時他們以染污的心互相觀看、調戲、大聲說話揮舞手臂行走，做各種不清凈的事情。這時織工心想：『我的妻子或許會逃走。』就出門尋找妻子，沒有找到。織工們有事情都互相幫助，就告訴其他織工說：『我的妻子逃走了。』織工們就在要道中尋找。這個丈夫心想：『這個妻子出生在維耶離，必定會回家。』就自己前往維耶離的道路中，看見妻子與那個比丘一起行走。就上前抓住比丘，用衣服繫住他的脖子說：『你這個比丘的法，應該帶走我的妻子嗎？』回答說：『我沒有帶走她，我自己前往維耶離，你妻子自己跟隨我來。』丈夫說：『為什麼肯這樣坦白？』就用手腳毆打比丘。
【English Translation】 English version: 'Seeing, hearing, or doubting; not forgetting after seeing, not forgetting after hearing,' these are called the five non-offenses. Unclean Bhikkhus (Buddhist monks), and those who appear clean, are also like this.
If a Bhikkhu, using groundless Saṅghādisesa (a category of serious offenses in Buddhist monastic rules) accusations, slanders a clean Bhikkhu, there are ten offenses and four non-offenses. The ten offenses are: not seeing, not hearing, not doubting; forgetting after hearing, forgetting after doubting; believing rumors after hearing, not believing rumors after hearing; saying 'doubt' after hearing, saying 'seeing' after doubting, saying 'hearing' after doubting; these are called the ten offenses. The four non-offenses are: if hearing, if doubting, not forgetting after hearing, not forgetting after doubting. Clean Bhikkhus, and those who appear unclean, are also like this. (End of the sixty-ninth)
The Buddha was in Vaisali (an ancient city in India). Not far from the city of Vaisali, there was a weavers' village. In that village, a weaver's wife, because of a small matter, did not obey her husband, and the husband beat her with his hands and feet and drove her out of the house. The woman's parents' home was in the city of Vaisali. The woman thought: 'I should return home.' As she was thinking this, there was a Bhikkhu named Kaludayi (a Bhikkhu's name), traveling from the country of Vajji (an ancient Indian kingdom) towards Vaisali. The woman went out and saw this Bhikkhu and asked: 'Good sir! Where are you going?' He replied: 'Towards Vaisali.' The woman said: 'Let's go together.' And so they set off together. At that time, they looked at each other with lustful minds, flirted, spoke loudly, waved their arms, and engaged in various impure acts. Then the weaver thought: 'My wife might run away.' So he went out to look for his wife but could not find her. The weavers always helped each other with matters, so he told the other weavers: 'My wife has run away.' The weavers then searched along the main roads. The husband thought: 'This wife was born in Vaisali, she will surely return home.' So he himself went towards the road to Vaisali and saw his wife walking with that Bhikkhu. He went forward, grabbed the Bhikkhu, tied his neck with his robe, and said: 'Is it the way of you Bhikkhus to take my wife away?' He replied: 'I did not take her away, I am going to Vaisali myself, your wife came with me of her own accord.' The husband said: 'Why would you admit it so readily?' And he beat the Bhikkhu with his hands and feet.
婦見打比丘故，語夫言：「何以打他？此比丘不將我來，我自向維耶離。」夫語婦言：「小婢！汝必共作不凈事。」復更以手腳打比丘已放去。是迦留羅提舍比丘，起如是惡事便去，到維耶離向諸比丘說。諸比丘以是事向佛廣說。佛以是事集比丘僧，語諸比丘：「如是罪及余過罪，皆由與女人共期道行故。以十利故與比丘結戒。從今是戒應如是說：若比丘與女人共期道行，乃至一聚落，波逸提。」
女人者，有命女人堪作淫慾。
期者，有二種：若比丘作期、若女人作期。
道者，有二種：水道、陸道。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘與女人共期陸道行，從一聚落至一聚落，波逸提；若中道還，突吉羅。若無聚落空地行，乃至一拘盧舍，波逸提；中道還，突吉羅。水道亦如是。
不犯者，若比丘不共期行，若與國王、夫人共道行，不犯。(七十竟)
佛在維耶離。爾時諸比丘，從跋耆國遊行向維耶離，是道多草木。諸比丘失道，入薩羅樹林中。爾時有賊，作惡事竟先在林中。諸賊見比丘作是言：「比丘那去？」答言：「向維耶離。」賊言：「此非維耶離道。」諸比丘言：「我等亦知非向維耶離道，我等失道故。」諸比丘問賊：「汝等那
【現代漢語翻譯】 現代漢語譯本：
因為那個女人看見她的丈夫毆打比丘（bhikkhu，佛教僧侶），就對丈夫說：『你為什麼打他？這位比丘沒有帶我來，我是自己來維耶離（Vaisali，古印度城市）的。』她的丈夫對她說：『你這小婢女！你一定是和他做了不凈之事。』然後又用手腳毆打比丘后才放他走。這位迦留羅提舍（Kaludayi，人名）比丘，因為這件事就離開了，到了維耶離向其他比丘說了這件事。其他比丘將此事詳細地告訴了佛陀（Buddha）。佛陀因為這件事召集了比丘僧團，對比丘們說：『這樣的罪過以及其他的罪過，都是因為和女人約定一同行走導致的。因為這十種利益，所以為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘與女人約定一同行走，哪怕只到一個聚落（village），就犯波逸提（Pacittiya，一種輕罪）。』
女人，指的是有生命的、可以進行性行為的女人。
約定，有兩種情況：比丘發起約定，或者女人發起約定。
道路，有兩種：水路和陸路。
波逸提，意思是煮燒覆蓋障礙，如果不懺悔，就能障礙解脫之道。
關於觸犯的情況：如果比丘與女人約定在陸地上同行，從一個聚落到另一個聚落，就犯波逸提；如果在半路返回，則犯突吉羅（Dukkata，一種更輕的罪）。如果沒有聚落，在空地上行走，哪怕只到一個拘盧舍（krosa，古印度長度單位），也犯波逸提；如果在半路返回，則犯突吉羅。水路的情況也是如此。
不觸犯的情況：如果比丘沒有約定同行，或者與國王、夫人一同行走，就不算觸犯。（第七十條完）
佛陀在維耶離。當時，一些比丘從跋耆國（Vajji，古印度國名）前往維耶離，這條路有很多草木。比丘們迷路了，進入了薩羅樹林（sala forest）中。當時有一些強盜，作惡事後先躲藏在樹林中。強盜們看見比丘，就問：『比丘們要去哪裡？』比丘們回答說：『去維耶離。』強盜們說：『這條路不是去維耶離的路。』比丘們說：『我們也知道這不是去維耶離的路，我們是因為迷路了。』比丘們問強盜：『你們要到哪裡去？』
【English Translation】 English version:
Because the woman saw her husband hitting the bhikkhu (Buddhist monk), she said to her husband, 'Why are you hitting him? This bhikkhu did not bring me here; I came to Vaisali (ancient Indian city) myself.' Her husband said to her, 'You little slave girl! You must have committed impure acts with him.' Then he beat the bhikkhu with his hands and feet before letting him go. This Kaludayi (personal name) bhikkhu, because of this incident, left and went to Vaisali, where he told the other bhikkhus about it. The bhikkhus reported this matter in detail to the Buddha. The Buddha, because of this incident, gathered the bhikkhu sangha (monastic community) and said to the bhikkhus, 'Such offenses and other transgressions are all caused by agreeing to travel together with women. Because of these ten benefits, I am establishing precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu agrees to travel together with a woman, even to just one village, he commits a Pacittiya (minor offense).'
'Woman' refers to a living woman capable of sexual intercourse.
'Agreement' has two forms: the bhikkhu initiates the agreement, or the woman initiates the agreement.
'Road' has two types: waterway and land route.
'Pacittiya' means to cook, burn, cover, and obstruct; if one does not repent, it can obstruct the path to liberation.
Regarding the cases of transgression: If a bhikkhu agrees to travel with a woman on land, from one village to another, he commits a Pacittiya; if he turns back halfway, he commits a Dukkata (lighter offense). If there are no villages and they travel in open land, even to one krosa (ancient Indian unit of length), he commits a Pacittiya; if he turns back halfway, he commits a Dukkata. The same applies to waterways.
Cases of non-transgression: If a bhikkhu does not agree to travel together, or if he travels with a king or queen, it is not considered a transgression. (End of the seventieth rule)
The Buddha was in Vaisali. At that time, some bhikkhus were traveling from Vajji (ancient Indian kingdom) towards Vaisali, and the road had a lot of grass and trees. The bhikkhus got lost and entered a sala forest. At that time, there were some thieves who had committed evil deeds and were hiding in the forest. The thieves saw the bhikkhus and asked, 'Where are the bhikkhus going?' The bhikkhus replied, 'To Vaisali.' The thieves said, 'This road does not lead to Vaisali.' The bhikkhus said, 'We also know that this is not the road to Vaisali; we are lost.' The bhikkhus asked the thieves, 'Where are you going?'
去？」答言：「向維耶離。」諸比丘言：「我曹與汝等共去。」諸賊言：「不知我等是賊耶？我等或隨道行、或不隨道行、或從濟渡恒河、或不從濟渡、或由門入、或不由門入，若共我等去者，或得衰惱事。」諸比丘言：「我等以失道，有事無事為當共去。」答言：「隨意。」即與賊俱去，不由濟渡恒河時，為邏人所捉。邏人問諸比丘：「汝等亦是賊耶？」答言：「我等非賊，以失道故。」邏人即看無異財物，邏人言：「汝肯直首耶？當將詣官治。」眾官問言：「汝等亦是賊耶？」答言：「我等非賊，以失道故。」眾官即看無異財物。時斷事人信佛法故，作是言：「沙門釋子不作是惡事，必是失道。」語比丘言：「今放汝去，后莫復與惡人共道行。」諸比丘起如是大惡事已便去，以是事向諸比丘說。諸比丘以是事向佛廣說。佛以是事集比丘僧，語諸比丘：「如是罪及過是罪，以與賊眾共道行故。以十利故與比丘結戒。從今是戒應如是說：若比丘與賊共期同道行，乃至一聚落，波逸提。」
賊者，偷象馬牛羊，到小聚落抄奪他物。
期者，有二種：若比丘作期、若賊作期。
道者，有二種：水道、陸道。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘陸道與賊共期，
【現代漢語翻譯】 現代漢語譯本： 『你們要去哪裡？』他們回答說：『去維耶離（Vaisali）。』眾比丘說：『我們和你們一起去。』那些賊人說：『你們不知道我們是賊嗎？我們或者沿著道路走，或者不沿著道路走；或者從恒河（Ganges）渡口過河，或者不從那裡過河；或者從門進入，或者不從門進入。如果和我們一起去，可能會遇到衰敗和惱怒的事情。』眾比丘說：『我們因為迷路了，無論有沒有事，都應當一起走。』賊人回答說：『隨你們的便。』於是就和賊人一起走了。當他們沒有從恒河渡口過河時，被巡邏的人抓住了。巡邏的人問眾比丘：『你們也是賊嗎？』回答說：『我們不是賊，因為迷路了。』巡邏的人隨即檢查，沒有發現任何贓物。巡邏的人說：『你們肯坦白承認嗎？不然就把你們帶到官府去審判。』官員們問道：『你們也是賊嗎？』回答說：『我們不是賊，因為迷路了。』官員們隨即檢查，沒有發現任何贓物。當時負責審判的人因為信仰佛法，就說：『沙門釋子（釋迦牟尼佛的弟子）不會做這種惡事，一定是迷路了。』於是對眾比丘說：『現在放你們走，以後不要再和壞人一起趕路了。』眾比丘犯下這樣大的惡事后就離開了，並將這件事告訴了其他的比丘。眾比丘又將這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，對比丘們說：『像這樣的罪過，是因為和賊人一起趕路造成的。』爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘與賊人約定同行，哪怕只到一個村落的距離，就犯了波逸提（Payattika，一種輕罪）。』
『賊』，指的是偷盜象、馬、牛、羊，到小村落搶奪他人財物的人。
『約定』，有兩種情況：比丘主動約定，或者賊人主動約定。
『道路』，有兩種：水路和陸路。
『波逸提』，意思是煮燒覆蓋，遮蔽罪過，如果不懺悔，就會障礙修行。
這裡所說的犯戒，指的是比丘在陸路上與賊人約定同行，
【English Translation】 English version: 『Where are you going?』 They replied, 『To Vaisali (維耶離).』 The monks said, 『We will go with you.』 The thieves said, 『Don't you know we are thieves? We may or may not follow the road; we may or may not cross the Ganges (恒河); we may or may not enter through the gate. If you go with us, you may encounter misfortune and trouble.』 The monks said, 『Since we are lost, we should go together whether there is trouble or not.』 The thieves replied, 『As you wish.』 So they went with the thieves. When they did not cross the Ganges at the ferry, they were caught by the patrolmen. The patrolmen asked the monks, 『Are you also thieves?』 They replied, 『We are not thieves, because we are lost.』 The patrolmen then checked and found no stolen goods. The patrolmen said, 『Will you confess? Otherwise, we will take you to the authorities for trial.』 The officials asked, 『Are you also thieves?』 They replied, 『We are not thieves, because we are lost.』 The officials then checked and found no stolen goods. At that time, the person in charge of the trial, because he believed in the Buddha's teachings, said, 『The Shramana Shakya's (沙門釋子, disciples of Shakyamuni Buddha) followers would not do such evil deeds; they must be lost.』 He said to the monks, 『Now I will let you go, but do not travel with bad people again.』 The monks left after committing such a great evil deed and told the other monks about it. The monks then told the Buddha about it in detail. The Buddha gathered the monastic community because of this matter and said to the monks, 『Such a transgression is caused by traveling with thieves.』 For ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: 『If a monk agrees to travel with thieves, even for the distance of one village, he commits a Payattika (波逸提, a minor offense).』
『Thieves』 refers to those who steal elephants, horses, cattle, and sheep, and plunder others' property in small villages.
『Agreement』 has two situations: the monk initiates the agreement, or the thieves initiate the agreement.
『Road』 has two types: waterway and land route.
『Payattika』 means to cook, burn, and cover up, concealing the offense. If one does not repent, it will hinder practice.
The offense mentioned here refers to a monk agreeing to travel with thieves on a land route.
從一聚落至一聚落，波逸提；若中道還，突吉羅。若無聚落空地，乃至一拘盧舍，波逸提；若中道還，突吉羅。水道行亦如是。
不犯者，若不期不犯。若險難處賊送度者，不犯。(七十一竟)
佛在王舍城。爾時王舍城中，十七群年少富貴家子、柔軟樂人和提等，未滿二十歲，長老目揵連與受具戒。是人晡時饑急故，于僧坊內發大音聲，作小兒啼。佛聞僧坊內小兒啼聲，知而故問阿難：「何故僧坊內有小兒啼聲？」阿難答言：「世尊！是王舍城中，有十七群年少富貴家子、柔軟樂人未滿二十歲，長老目揵連與受具戒。晡時饑急，是故僧坊內發大音聲作小兒啼。」佛以是事集比丘僧，知而故問大目揵連：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責目揵連：「汝不知時、不知量，趣得便與受具足戒。汝云何不滿二十歲人與受具戒？何以故？不滿二十歲人，不能堪忍寒熱、飢渴、蚊虻、風雨、蛇毒所螫、他人惡口、苦急奪命、重病，皆不能堪忍，是不滿二十歲人未成就故。」佛言：「滿二十歲人，能堪忍寒熱、飢渴、蚊虻、風雨、蛇毒所螫、他人惡口、苦急奪命、重病，皆能堪忍，以成就故。」佛種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘，未滿二十歲人
【現代漢語翻譯】 現代漢語譯本：從一個村落到另一個村落，如果（比丘）已經出發，卻在到達前返回，犯波逸提罪（Pācittiya，一種較輕的戒律罪名）；如果在中途返回，犯突吉羅罪（Dukkata，一種更輕微的罪名）。如果沒有村落，只有空地，甚至只有一拘盧舍（krosa，一種長度單位，約等於3-4公里），（比丘）已經出發，卻在到達前返回，犯波逸提罪；如果在中途返回，犯突吉羅罪。在水道上行走的情況也一樣。 不犯戒的情況：如果不是有意的，就不犯戒。如果在危險的地方，被盜賊挾持送走，不犯戒。（第七十一節完） 佛陀在王舍城（Rājagṛha，古印度城市）時。當時，王舍城中有十七群年輕的富家子弟，他們生活優越，喜歡享樂，包括人和提（Nandi，人名）等，都未滿二十歲，長老目犍連（Mahāmaudgalyāyana，佛陀的十大弟子之一）為他們授了具足戒（Upasampadā，比丘的正式出家儀式）。這些人因為下午時分飢餓難耐，所以在僧房內發出很大的聲音，像小孩子啼哭一樣。佛陀聽到僧房內有小孩子啼哭的聲音，明知故問阿難（Ānanda，佛陀的十大弟子之一）: '為什麼僧房內有小孩子啼哭的聲音？' 阿難回答說：'世尊！是王舍城中有十七群年輕的富家子弟，他們生活優越，喜歡享樂，都未滿二十歲，長老目犍連為他們授了具足戒。下午時分飢餓難耐，所以僧房內發出很大的聲音，像小孩子啼哭一樣。' 佛陀因為這件事召集了比丘僧團，明知故問大目犍連：'你真的做了這件事嗎？' 回答說：'確實做了，世尊！' 佛陀用各種因緣責備目犍連：'你不知時宜，不知衡量，隨便就給他們授具足戒。你為什麼給未滿二十歲的人授具足戒？因為什麼緣故？未滿二十歲的人，不能夠忍受寒冷、炎熱、飢餓、口渴、蚊蟲叮咬、風雨侵襲、蛇毒螫咬、他人惡語、緊急苦難、危及生命、重病，都不能夠忍受，這是因為未滿二十歲的人還沒有成熟。' 佛陀說：'年滿二十歲的人，能夠忍受寒冷、炎熱、飢餓、口渴、蚊蟲叮咬、風雨侵襲、蛇毒螫咬、他人惡語、緊急苦難、危及生命、重病，都能夠忍受，因為他們已經成熟。' 佛陀用各種因緣責備之後，告訴眾比丘：'因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘，給未滿二十歲的人
【English Translation】 English version: From one settlement to another, if (a bhikkhu) has set out but returns before reaching (the destination), it is a Pācittiya (a minor offense); if he returns midway, it is a Dukkata (a lighter offense). If there are no settlements, only empty land, even up to one krosa (a unit of distance, approximately 3-4 kilometers), if (a bhikkhu) has set out but returns before reaching (the destination), it is a Pācittiya; if he returns midway, it is a Dukkata. The same applies to traveling by waterway. Non-offenses: If it is unintentional, there is no offense. If in a dangerous place, being carried away by thieves, there is no offense. (End of the seventy-first section) The Buddha was in Rājagṛha (an ancient Indian city). At that time, in Rājagṛha, there were seventeen groups of young men from wealthy families, who were accustomed to comfort and pleasure, including Nandi (a personal name) and others, all under twenty years old. The elder Mahāmaudgalyāyana (one of the Buddha's ten principal disciples) ordained them with the Upasampadā (full ordination as a bhikkhu). Because they were extremely hungry in the late afternoon, they made loud noises in the monastery, crying like children. The Buddha heard the sound of children crying in the monastery and, knowing the reason, asked Ānanda (one of the Buddha's ten principal disciples): 'Why is there the sound of children crying in the monastery?' Ānanda replied: 'Venerable Sir, there are seventeen groups of young men from wealthy families in Rājagṛha, who are accustomed to comfort and pleasure, all under twenty years old. The elder Mahāmaudgalyāyana ordained them with the Upasampadā. Because they are extremely hungry in the late afternoon, they are making loud noises in the monastery, crying like children.' Because of this matter, the Buddha assembled the community of bhikkhus and, knowing the reason, asked Mahāmaudgalyāyana: 'Did you really do this?' He replied: 'Indeed, I did, Venerable Sir!' The Buddha rebuked Mahāmaudgalyāyana with various reasons: 'You do not know the proper time, you do not know the measure, and you casually gave them full ordination. Why did you give full ordination to those under twenty years old? For what reason? Those under twenty years old cannot endure cold, heat, hunger, thirst, mosquitoes, wind, rain, snake bites, the harsh words of others, urgent suffering, life-threatening situations, and serious illness; they cannot endure any of these things, because those under twenty years old are not yet mature.' The Buddha said: 'Those who are twenty years old can endure cold, heat, hunger, thirst, mosquitoes, wind, rain, snake bites, the harsh words of others, urgent suffering, life-threatening situations, and serious illness; they can endure all of these things, because they are mature.' After rebuking him with various reasons, the Buddha told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu, gives (ordination) to a person under twenty years of age,'
與受具足戒，波逸提。是人不得具足戒，諸比丘亦可訶。是事應爾。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若人不滿二十歲、自想不滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具足戒，是人不得戒，諸比丘得罪，共事共住者亦得罪。
又人不滿二十歲、自想不滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具足戒，是人得戒，共事共住無犯，諸比丘得罪。
又人不滿二十歲、自想不滿，僧中問：「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問，便與受具足戒，是人得戒，共事共住無罪，諸比丘得罪。
若人不滿二十歲，忘、不知、不滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具足戒，是人不得戒，諸比丘得罪，共事共住亦得罪。
又人不滿二十歲，忘、不知、不滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具戒，是人得戒，共事共住無罪，諸比丘得罪。
又人不滿二十歲，忘、不知、不滿，僧中問：「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問便與受具戒，是人得戒，共事共住無罪，諸比丘得罪。
若人不滿二十歲，不自知不滿，僧中問：「汝滿二十不？」答
【現代漢語翻譯】 現代漢語譯本：如果有人不符合受具足戒（Upasampadā）的條件，就會觸犯波逸提（Pācittiya，一種戒律的名稱）。這樣的人無法獲得具足戒，其他比丘也可以因此責備他。事情本應如此。
波逸提（Pācittiya）的意思是煮燒、覆蓋、障礙，如果不懺悔，就會障礙修道。
以下是觸犯戒律的情況：如果有人不滿二十歲，自己也認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『不滿。』如果僧團仍然給他授具足戒，這個人無法獲得戒律，其他比丘會因此犯戒，與他一起共事共住的比丘也會犯戒。
如果有人不滿二十歲，自己也認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『滿了。』如果僧團仍然給他授具足戒，這個人可以獲得戒律，與他一起共事共住的比丘沒有犯戒，但其他比丘犯戒。
如果有人不滿二十歲，自己也認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『不知道、不記得、不確定。』如果僧團沒有仔細詢問，就給他授具足戒，這個人可以獲得戒律，與他一起共事共住的比丘沒有罪，但其他比丘犯戒。
如果有人不滿二十歲，忘記了、不知道、認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『不滿。』如果僧團仍然給他授具足戒，這個人無法獲得戒律，其他比丘會因此犯戒，與他一起共事共住的比丘也會犯戒。
如果有人不滿二十歲，忘記了、不知道、認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『滿了。』如果僧團仍然給他授具足戒，這個人可以獲得戒律，與他一起共事共住的比丘沒有罪，但其他比丘犯戒。
如果有人不滿二十歲，忘記了、不知道、認為自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答說：『不知道、不記得、不確定。』如果僧團沒有仔細詢問，就給他授具足戒，這個人可以獲得戒律，與他一起共事共住的比丘沒有罪，但其他比丘犯戒。
如果有人不滿二十歲，自己也不知道自己不滿二十歲，僧團中問他：『你滿二十歲了嗎？』他回答
【English Translation】 English version: If someone is not qualified for Upasampadā (full ordination), it is a Pācittiya (a type of monastic rule). Such a person cannot receive full ordination, and the other bhikkhus can also rebuke him for it. This is how it should be.
Pācittiya means to cook, to cover, to obstruct; if one does not repent, it can obstruct the path.
The following are cases of offenses: If someone is under twenty years old and thinks he is under twenty, and the Sangha (monastic community) asks him, 'Are you twenty years old yet?' and he answers, 'Not yet.' If the Sangha still gives him Upasampadā, this person cannot receive the precepts, the other bhikkhus commit an offense, and those who share his activities and dwelling also commit an offense.
If someone is under twenty years old and thinks he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' and he answers, 'Yes.' If the Sangha still gives him Upasampadā, this person can receive the precepts, those who share his activities and dwelling are without offense, but the other bhikkhus commit an offense.
If someone is under twenty years old and thinks he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' and he answers, 'I don't know, I don't remember, I'm not sure.' If the Sangha does not inquire carefully and then gives him Upasampadā, this person can receive the precepts, those who share his activities and dwelling are without offense, but the other bhikkhus commit an offense.
If someone is under twenty years old, forgets, does not know, and thinks he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' and he answers, 'Not yet.' If the Sangha still gives him Upasampadā, this person cannot receive the precepts, the other bhikkhus commit an offense, and those who share his activities and dwelling also commit an offense.
If someone is under twenty years old, forgets, does not know, and thinks he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' and he answers, 'Yes.' If the Sangha still gives him Upasampadā, this person can receive the precepts, those who share his activities and dwelling are without offense, but the other bhikkhus commit an offense.
If someone is under twenty years old, forgets, does not know, and thinks he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' and he answers, 'I don't know, I don't remember, I'm not sure.' If the Sangha does not inquire carefully and then gives him Upasampadā, this person can receive the precepts, those who share his activities and dwelling are without offense, but the other bhikkhus commit an offense.
If someone is under twenty years old and does not know that he is under twenty, and the Sangha asks him, 'Are you twenty years old yet?' He answers
言：「不滿。」若僧與受具足戒，是人不得戒，諸比丘得罪，共事共住者亦得罪。
又人不滿二十歲，不自知不滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具足戒，是人得戒，共事共住無罪，諸比丘得罪。
又人不滿二十歲，不自知不滿，僧中問：「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問便與受具足戒，是人得戒，共事共住無罪，諸比丘得罪。
若人不滿二十歲，自疑為滿不滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具足戒，是人不得戒，諸比丘得罪，共事共住者亦得罪。
又人不滿二十歲，自疑為滿不滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具足戒，是人得戒，共事共住者無罪，諸比丘得罪。
又人不滿二十歲，自疑為滿不滿，僧中問：「汝滿二十不？」答言：「我不知、不憶、疑。」若僧不審諦問便與受具足戒，是人得戒，共事共住者無罪，諸比丘得罪。
若人滿二十歲，自想滿二十，僧中問：「汝滿二十不」？答言：「滿。」若僧與受具足戒，是人得戒，諸比丘無罪，共事共住者亦無罪。
又人滿二十歲，自想滿二十，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具戒，是人不得戒，諸比丘
【現代漢語翻譯】 現代漢語譯本 說：『不滿（二十歲）。』如果僧團為他授具足戒（Bhikkhu ordination），此人不得戒，眾比丘有罪，共同生活者也有罪。
又有人不滿二十歲，自己不知道不滿，僧團中問：『你滿二十歲了嗎？』回答說：『滿了。』如果僧團為他授具足戒，此人得戒，共同生活沒有罪，眾比丘有罪。
又有人不滿二十歲，自己不知道不滿，僧團中問：『你滿二十歲了嗎？』回答說：『不知道、不記得、懷疑。』如果僧團不仔細詢問就為他授具足戒，此人得戒，共同生活沒有罪，眾比丘有罪。
如果有人不滿二十歲，自己懷疑是滿還是不滿，僧團中問：『你滿二十歲了嗎？』回答說：『不滿。』如果僧團為他授具足戒，此人不得戒，眾比丘有罪，共同生活者也有罪。
又有人不滿二十歲，自己懷疑是滿還是不滿，僧團中問：『你滿二十歲了嗎？』回答說：『滿了。』如果僧團為他授具足戒，此人得戒，共同生活者沒有罪，眾比丘有罪。
又有人不滿二十歲，自己懷疑是滿還是不滿，僧團中問：『你滿二十歲了嗎？』回答說：『我不知道、不記得、懷疑。』如果僧團不仔細詢問就為他授具足戒，此人得戒，共同生活者沒有罪，眾比丘有罪。
如果有人滿二十歲，自己認為滿二十歲，僧團中問：『你滿二十歲了嗎？』回答說：『滿了。』如果僧團為他授具足戒，此人得戒，眾比丘沒有罪，共同生活者也沒有罪。
又有人滿二十歲，自己認為滿二十歲，僧團中問：『你滿二十歲了嗎？』回答說：『不滿。』如果僧團為他授具戒，此人不得戒，眾比丘...
【English Translation】 English version Says: 'Not full (twenty years of age).' If the Sangha (monastic community) confers the Bhikkhu ordination (full ordination) on him, this person does not receive the precepts, the Bhikkhus (monks) are at fault, and those who live together are also at fault.
Furthermore, if a person is not yet twenty years old, and does not know that he is not yet full, and the Sangha asks: 'Are you twenty years old?' and he answers: 'I am full.' If the Sangha confers the Bhikkhu ordination on him, this person receives the precepts, there is no fault in living together, but the Bhikkhus are at fault.
Furthermore, if a person is not yet twenty years old, and does not know that he is not yet full, and the Sangha asks: 'Are you twenty years old?' and he answers: 'I do not know, I do not remember, I doubt.' If the Sangha does not carefully inquire and confers the Bhikkhu ordination on him, this person receives the precepts, there is no fault in living together, but the Bhikkhus are at fault.
If a person is not yet twenty years old, and doubts whether he is full or not full, and the Sangha asks: 'Are you twenty years old?' and he answers: 'Not full.' If the Sangha confers the Bhikkhu ordination on him, this person does not receive the precepts, the Bhikkhus are at fault, and those who live together are also at fault.
Furthermore, if a person is not yet twenty years old, and doubts whether he is full or not full, and the Sangha asks: 'Are you twenty years old?' and he answers: 'I am full.' If the Sangha confers the Bhikkhu ordination on him, this person receives the precepts, there is no fault for those who live together, but the Bhikkhus are at fault.
Furthermore, if a person is not yet twenty years old, and doubts whether he is full or not full, and the Sangha asks: 'Are you twenty years old?' and he answers: 'I do not know, I do not remember, I doubt.' If the Sangha does not carefully inquire and confers the Bhikkhu ordination on him, this person receives the precepts, there is no fault for those who live together, but the Bhikkhus are at fault.
If a person is twenty years old, and thinks he is twenty years old, and the Sangha asks: 'Are you twenty years old?' and he answers: 'I am full.' If the Sangha confers the Bhikkhu ordination on him, this person receives the precepts, the Bhikkhus are not at fault, and those who live together are also not at fault.
Furthermore, if a person is twenty years old, and thinks he is twenty years old, and the Sangha asks: 'Are you twenty years old?' and he answers: 'Not full.' If the Sangha confers the ordination on him, this person does not receive the precepts, the Bhikkhus...
得罪，共事共住者亦得罪。
又人滿二十，自想滿二十，僧中問：「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問便與受具戒，是人得戒，共事共住無罪，諸比丘得罪。
若人滿二十歲，忘、不自知滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具戒，是人得戒，諸比丘無罪，共事共住亦無罪。
又人滿二十，忘、不自知滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具戒，是人不得戒，共事共住得罪，諸比丘亦得罪。
又人滿二十，忘、不自知滿，僧中問：「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問便與受具戒，是人得戒，共事共住無罪，諸比丘得罪。
若人滿二十歲，不自知滿，僧中問：「汝滿二十不？」答言：「滿。」若僧與受具戒，是人得戒，諸比丘無罪，共事共住亦無罪。
又人滿二十歲，不自知滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具戒，是人不得戒，共事共住得罪，諸比丘亦得罪。
又人滿二十歲，不自知滿，僧中問「汝滿二十不？」答言：「不知、不憶、疑。」若僧不審諦問便與受具戒，是人得戒，共事共住無罪，諸比丘得罪。
若人滿二十歲，自疑為滿不滿，僧中問：「汝
【現代漢語翻譯】 現代漢語譯本 如果（僧人）觸犯戒律，與他一起共事共住的人也會因此觸犯戒律。
如果有人年滿二十歲，自己也認為已經年滿二十歲，僧團中詢問：『你是否年滿二十歲？』他回答說：『不知道、不記得、不確定。』如果僧團不仔細審問就為他授具足戒，這個人可以得到戒律，與他一起共事共住的人沒有罪過，但各位比丘（bhikkhu，佛教出家男眾）有罪過。
如果有人年滿二十歲，忘記了、或者自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『滿了。』如果僧團為他授具足戒，這個人可以得到戒律，各位比丘沒有罪過，與他一起共事共住的人也沒有罪過。
如果有人年滿二十歲，忘記了、或者自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『沒滿。』如果僧團為他授具足戒，這個人無法得到戒律，與他一起共事共住的人有罪過，各位比丘也有罪過。
如果有人年滿二十歲，忘記了、或者自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『不知道、不記得、不確定。』如果僧團不仔細審問就為他授具足戒，這個人可以得到戒律，與他一起共事共住的人沒有罪過，但各位比丘有罪過。
如果有人年滿二十歲，自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『滿了。』如果僧團為他授具足戒，這個人可以得到戒律，各位比丘沒有罪過，與他一起共事共住的人也沒有罪過。
如果有人年滿二十歲，自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『沒滿。』如果僧團為他授具足戒，這個人無法得到戒律，與他一起共事共住的人有罪過，各位比丘也有罪過。
如果有人年滿二十歲，自己不知道已經年滿，僧團中詢問：『你是否年滿二十歲？』他回答說：『不知道、不記得、不確定。』如果僧團不仔細審問就為他授具足戒，這個人可以得到戒律，與他一起共事共住的人沒有罪過，但各位比丘有罪過。
如果有人年滿二十歲，自己懷疑是否已經年滿，僧團中詢問：『你
【English Translation】 English version If (a monk) commits an offense, those who work and live with him also commit an offense.
Furthermore, if a person is twenty years old, and thinks himself to be twenty years old, and the Sangha (僧伽，the Buddhist monastic community) asks in the Sangha: 'Are you twenty years old?' He answers: 'I don't know, I don't remember, I doubt.' If the Sangha does not carefully and thoroughly inquire and then confers the full ordination, this person obtains the precepts, those who work and live with him are without offense, but the bhikkhus (比丘，Buddhist monks) are at fault.
If a person is twenty years old, forgets, or does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'Full.' If the Sangha confers the full ordination, this person obtains the precepts, the bhikkhus are without offense, and those who work and live with him are also without offense.
Furthermore, if a person is twenty years old, forgets, or does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'Not full.' If the Sangha confers the full ordination, this person does not obtain the precepts, those who work and live with him are at fault, and the bhikkhus are also at fault.
Furthermore, if a person is twenty years old, forgets, or does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'I don't know, I don't remember, I doubt.' If the Sangha does not carefully and thoroughly inquire and then confers the full ordination, this person obtains the precepts, those who work and live with him are without offense, but the bhikkhus are at fault.
If a person is twenty years old, does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'Full.' If the Sangha confers the full ordination, this person obtains the precepts, the bhikkhus are without offense, and those who work and live with him are also without offense.
Furthermore, if a person is twenty years old, does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'Not full.' If the Sangha confers the full ordination, this person does not obtain the precepts, those who work and live with him are at fault, and the bhikkhus are also at fault.
Furthermore, if a person is twenty years old, does not know himself to be full, and the Sangha asks: 'Are you twenty years old?' He answers: 'I don't know, I don't remember, I doubt.' If the Sangha does not carefully and thoroughly inquire and then confers the full ordination, this person obtains the precepts, those who work and live with him are without offense, but the bhikkhus are at fault.
If a person is twenty years old, and doubts himself whether he is full or not full, and the Sangha asks: 'Are you
滿二十不？」答言：「滿。」若僧與受具戒，是人得戒，諸比丘無罪，共事共住亦無罪。
又人滿二十歲，自疑為滿不滿，僧中問：「汝滿二十不？」答言：「不滿。」若僧與受具戒，是人不得戒，諸比丘得罪，共事共住亦得罪。
又人滿二十歲，自疑為滿不滿，僧中問：「汝滿二十不？」答言：「我不知、不憶、疑。」若僧不審諦問便與受具戒，是人得戒，共事共住無罪，諸比丘得罪。(七十二竟)
佛在阿羅毗國。爾時阿羅毗比丘，自手掘地作墻基、掘渠池井、掘泥處。有居士是外道弟子，說地中有命根，是人以嫉心故，訶責言：「沙門釋子自言：『善好有功德。』而奪一根眾生命。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問阿羅毗比丘言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，自手掘地，掘作墻基、掘渠池井、掘泥處？」種種因緣訶已，語諸比丘：「以十利故與諸比丘結戒。從今是戒應如是說：若比丘自手掘地、若教他掘，作是言：『汝掘是處。』波逸提。」
地者，有二種：生地、不生地、頹墻土、石底蟻封、土聚。生地者，若多雨國土八月地生，若少雨國土四月地生，是名生地。除是名不生地
【現代漢語翻譯】 現代漢語譯本 『滿二十不？』回答說：『滿。』如果僧團給他授具足戒，這個人就得到戒律，各位比丘沒有罪過，一起共事共住也沒有罪過。
又有人滿二十歲，自己懷疑是滿還是不滿，僧團中問：『你滿二十不？』回答說：『不滿。』如果僧團給他授具足戒，這個人就得不到戒律，各位比丘有罪過，一起共事共住也有罪過。
又有人滿二十歲，自己懷疑是滿還是不滿，僧團中問：『你滿二十不？』回答說：『我不知道、不記得、懷疑。』如果僧團不仔細詢問就給他授具足戒，這個人得到戒律，一起共事共住沒有罪過，各位比丘有罪過。（第七十二條完）
佛陀在阿羅毗國（Alavi，古印度地名）。當時阿羅毗的比丘們，親手挖掘土地建造墻基、挖掘溝渠池井、挖掘泥土的地方。有位居士是外道（非佛教徒）的弟子，說土地中有命根，這個人因為嫉妒的緣故，呵斥說：『沙門釋子（Shramana Shakya，佛教出家人）自稱：『善良美好有功德。』卻奪取一根眾生的性命。』其中有位比丘少欲知足，奉行頭陀行（苦行），聽到這件事心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知此事卻故意問阿羅毗的比丘們說：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵斥：『怎麼能叫比丘，親手挖掘土地，挖掘建造墻基、挖掘溝渠池井、挖掘泥土的地方？』用種種因緣呵斥完畢，告訴各位比丘：『爲了十種利益的緣故，為各位比丘制定戒律。從今以後這條戒律應當這樣說：如果比丘親手挖掘土地、或者教他人挖掘，說這樣的話：『你挖掘這個地方。』犯波逸提（Payattika，一種戒律名稱）。』
土地，有兩種：生地、非生地、頹塌的墻土、石底蟻穴、土堆。生地，如果是多雨的國家八個月土地有生物，如果是少雨的國家四個月土地有生物，這叫做生地。除去這些叫做非生地。
【English Translation】 English version 『Are you twenty years old?』 He answers: 『I am.』 If the Sangha (community of monks) confers full ordination on him, this person obtains the precepts, the Bhikkhus (monks) are without fault, and living and working together is also without fault.
Furthermore, if a person is twenty years old, and doubts whether he is or is not, and in the Sangha asks: 『Are you twenty years old?』 He answers: 『I am not.』 If the Sangha confers full ordination on him, this person does not obtain the precepts, the Bhikkhus incur fault, and living and working together also incurs fault.
Furthermore, if a person is twenty years old, and doubts whether he is or is not, and in the Sangha asks: 『Are you twenty years old?』 He answers: 『I do not know, I do not remember, I doubt.』 If the Sangha does not carefully inquire and confers full ordination on him, this person obtains the precepts, living and working together is without fault, the Bhikkhus incur fault. (The seventy-second ends)
The Buddha was in Alavi (Alavi, an ancient Indian place name). At that time, the Bhikkhus of Alavi, with their own hands, dug the ground to build wall foundations, dug ditches, ponds, and wells, and dug places for mud. There was a householder who was a disciple of a non-Buddhist sect, who said that there were life roots in the ground. This person, out of jealousy, rebuked them, saying: 『The Shramana Shakyas (Shramana Shakya, Buddhist monks) claim: 『Good and virtuous.』 Yet they take the life of a single-rooted being.』 Among them, there was a Bhikkhu who was content with little, practiced asceticism (dhuta), and upon hearing this, was displeased and reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Sangha of Bhikkhus, and knowing the matter, deliberately asked the Bhikkhus of Alavi: 『Did you really do this?』 They answered: 『We did, World Honored One!』 The Buddha rebuked them with various reasons: 『How can you be called Bhikkhus, digging the ground with your own hands, digging to build wall foundations, digging ditches, ponds, and wells, and digging places for mud?』 After rebuking them with various reasons, he told the Bhikkhus: 『For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu digs the ground with his own hands, or instructs others to dig, saying: 『Dig this place.』 He commits a Payattika (Payattika, a type of precept).』
The ground is of two kinds: living ground, non-living ground, collapsed wall soil, ant nests at the bottom of rocks, and piles of soil. Living ground is when the land in rainy countries has life for eight months, and in less rainy countries has life for four months. This is called living ground. Excluding these is called non-living ground.
。
自掘者，手自掘。
教他掘者，教他人掘。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘掘不生地，隨一一掘，突吉羅。若頹墻土、石底蟻封、土聚，若掘者，隨一一掘，突吉羅。若比丘掘生地，隨一一掘，波逸提。若掘作墻基、若掘渠池井，隨一一掘，波逸提。若掘泥處，乃至沒膝處掘取，隨一一掘，突吉羅。若手畫地，乃至沒芥子，一一畫，突吉羅。
若比丘作師匠，欲新起佛圖僧坊，畫地作模像處所，不犯。余比丘畫者，犯罪。若生金銀、硨𤦲、瑪瑙、硃砂礦處，若掘是處，不犯。若生鐵礦處，銅、白镴、鉛錫礦處；若雌黃、赭土、白墡處；若生石處、生黑石處、沙處鹽地，掘者不犯。(七十三竟)
十誦律卷第十六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十七(第三誦之四)
後秦北印度三藏弗若多羅譯九十波逸提之九
佛在釋氏國。爾時摩訶男釋，四月請佛及僧，所須藥一切自恣皆從我取。爾時六群比丘過夏四月不病，到摩訶男釋所言：「我等須酥。」答言：「先所有酥僧中用𣩠，但有餘藥：訶梨勒、阿摩勒、毗醯勒、波株羅藥、比牧蔓陀藥、多耶摩那藥、迦樓伽盧醯尼藥。有如是等，若須者
【現代漢語翻譯】 現代漢語譯本： 自己挖掘者，親手挖掘。 教他人挖掘者，教別人挖掘。 波逸提（Payantika）：指煮燒覆蓋障礙，如果不懺悔過錯，能夠障礙修行正道。 在這些情況中，觸犯戒律的情況如下：如果比丘挖掘未生長的土地，每挖掘一下，犯突吉羅（Dukkata，惡作罪）。如果是倒塌的墻壁的土、石底的蟻穴、土堆，如果挖掘，每挖掘一下，犯突吉羅。如果比丘挖掘新生的土地，每挖掘一下，犯波逸提（Payantika）。如果挖掘作為墻基，或者挖掘水渠、池塘、水井，每挖掘一下，犯波逸提。如果挖掘泥濘的地方，乃至沒過膝蓋的地方挖掘，每挖掘一下，犯突吉羅。如果用手在地上畫，乃至沒過芥菜籽大小，每畫一下，犯突吉羅。 如果比丘作為工匠，想要新建佛圖（Buddha image）或僧坊（monastery），在地上畫線作為模型或畫像的處所，不犯戒。其他比丘畫線者，犯戒。如果出產金銀、硨磲（Tridacna gigas，一種大型貝殼）、瑪瑙（agate）、硃砂（cinnabar）礦的地方，如果挖掘這些地方，不犯戒。如果出產鐵礦的地方，銅、白镴（pewter）、鉛錫礦的地方；如果出產雌黃（orpiment）、赭土（red ochre）、白墡（white clay）的地方；如果出產石頭的地方、出產黑石的地方、沙地、鹽地，挖掘者不犯戒。(第七十三條完) 《十誦律》卷第十六 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第十七(第三誦之四) 後秦北印度三藏弗若多羅譯九十波逸提之九 佛陀在釋氏國（Sakya）。當時摩訶男釋（Mahanama Sakya），在四月邀請佛陀和僧眾，所需的一切藥物都隨意從我這裡取用。當時六群比丘（group of six monks）過了四個月的夏季安居沒有生病，到摩訶男釋那裡說：『我們需要酥油（ghee）。』回答說：『先前所有的酥油都在僧團中用完了，只有剩餘的藥物：訶梨勒（Haritaki，一種藥草）、阿摩勒（Amalaki，余甘子）、毗醯勒（Bibhitaki，毗黎勒）、波株羅藥（Patura medicine）、比牧蔓陀藥（Bhimamanda medicine）、多耶摩那藥（Tayamana medicine）、迦樓伽盧醯尼藥（Karukaluhini medicine）。有這些等等，如果需要的話』
【English Translation】 English version: The one who digs himself, digs with his own hands. The one who teaches others to dig, teaches others to dig. Payantika (波逸提): Refers to cooking and covering up obstacles; if one does not repent of transgressions, it can obstruct the path. Among these situations, the following constitute offenses: If a Bhikkhu digs uncultivated land, for each dig, he commits a Dukkata (突吉羅, offense of wrong-doing). If it is soil from a collapsed wall, an anthill at the base of a stone, or a pile of earth, if he digs, for each dig, he commits a Dukkata. If a Bhikkhu digs newly grown land, for each dig, he commits a Payantika. If he digs to make a wall foundation, or digs a canal, pond, or well, for each dig, he commits a Payantika. If he digs in a muddy place, even digging up to the knees, for each dig, he commits a Dukkata. If he draws on the ground with his hand, even as small as a mustard seed, for each stroke, he commits a Dukkata. If a Bhikkhu is a craftsman and wants to build a new Buddha image (佛圖) or monastery (僧坊), drawing lines on the ground as a model or place for images, he does not commit an offense. Other Bhikkhus who draw lines commit an offense. If there are places that produce gold, silver, Tridacna gigas (硨磲, a large seashell), agate (瑪瑙), or cinnabar (硃砂) mines, if he digs in these places, he does not commit an offense. If there are places that produce iron ore, copper, pewter (白镴), or lead-tin ore; if there are places that produce orpiment (雌黃), red ochre (赭土), or white clay (白墡); if there are places that produce stone, places that produce black stone, sandy places, or salt lands, those who dig do not commit an offense. (End of the seventy-third) 《Vinaya in Ten Recitations》 Volume 16 Taisho Tripitaka Volume 23, No. 1435 《Vinaya in Ten Recitations》 《Vinaya in Ten Recitations》 Volume 17 (Fourth of the Third Recitation) Translated by Tripiṭaka Master Punyatara from Northern India of the Later Qin Dynasty, Nine of the Ninety Payantikas The Buddha was in the Sakya (釋氏國) country. At that time, Mahanama Sakya (摩訶男釋) invited the Buddha and the Sangha in the fourth month, saying, 'All the medicines needed can be freely taken from me.' At that time, the group of six monks (六群比丘) had passed the four months of the summer retreat without being sick, and they went to Mahanama Sakya and said, 'We need ghee (酥油).' He replied, 'All the ghee that was there before has been used up in the Sangha, but there are remaining medicines: Haritaki (訶梨勒, a medicinal herb), Amalaki (阿摩勒, Indian gooseberry), Bibhitaki (毗醯勒, Terminalia bellirica), Patura medicine (波株羅藥), Bhimamanda medicine (比牧蔓陀藥), Tayamana medicine (多耶摩那藥), Karukaluhini medicine (迦樓伽盧醯尼藥). There are these and so on, if you need them.'
便取。」六群比丘又問：「汝有油、蜜、石蜜、姜、胡椒、蓽茇、黑鹽不？我等須之。」答言：「先有僧中用盡，但有餘藥訶梨勒等，若須者便取。」六群比丘便瞋恚言：「汝誑佛及僧，力不能與者，何故請佛及僧四月自恣多與藥？若有餘人請者，必當自恣與多美好藥，此辛苦草藥何處不有？」爾時摩訶男釋善好大人，如是訶時，心不憂愁。時有餘居士隨從摩訶男釋者，以嫉瞋心訶責言：「是沙門釋子自言：『善好有德。』是摩訶男釋善好供給眾僧如事大家，云何現前訶罵出其過罪？」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，摩訶男釋善好供給眾僧如事大家，而現前訶罵？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘受四月自恣請過，除常請、除數數請、除別請，復更索者，波逸提。」
四月請者，隨何家中請僧四月一切藥隨意所須。
常請者，隨何家中常請僧一切藥隨意所須。
數數請者，隨何家中過一月已復請四月，過二月已復請四月，過三月已復請四月，過四月已復請四月。
別請者，私請也。
波逸提者
【現代漢語翻譯】 現代漢語譯本： 六群比丘又問：『你有沒有油、蜂蜜、石蜜、姜、胡椒、蓽茇（bì bá，一種香料）、黑鹽？我們需要這些。』他回答說：『之前有的已經在僧團中用完了，但還有剩餘的藥物訶梨勒（hē lí lè，一種藥用植物）等，如果需要就拿去。』六群比丘便生氣地說：『你欺騙佛和僧團，沒有能力提供，為什麼請佛和僧團四個月的自恣（zì zì，佛教用語，指僧眾于每年雨季結束時舉行的自我反省儀式），並答應提供很多藥物？如果有人請其他人，肯定會自恣時提供很多美好的藥物，這些辛苦的草藥哪裡沒有？』當時，摩訶男釋（Mó hē nán shì，人名）這位善良的大人，在被這樣呵斥時，內心並不憂愁。當時有其他居士跟隨摩訶男釋，以嫉妒和嗔恨的心呵責說：『這些沙門釋子（shā mén shì zǐ，指佛教出家人）自稱：『善良有德。』這位摩訶男釋如此善好地供給眾僧，就像對待自己的大家庭一樣，怎麼能當面呵斥並揭露他的過錯？』其中有比丘少欲知足，奉行頭陀行（tóu tuó xíng，佛教苦行），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責：『怎麼能身為比丘，對如此善好地供給眾僧的摩訶男釋，當面呵斥？』用種種因緣呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘接受了四個月的自恣邀請，除了常請、數數請、別請之外，又再索取，犯波逸提（bō yì tí，一種戒律名稱）。』 四月請：指在任何人家中邀請僧團四個月，一切藥物隨意所需。 常請：指在任何人家中長期邀請僧團，一切藥物隨意所需。 數數請：指在任何人家中，過了一個月后又邀請四個月，過了兩個月后又邀請四個月，過了三個月后又邀請四個月，過了四個月后又邀請四個月。 別請：指私下邀請。 波逸提：指...
【English Translation】 English version: The six-group Bhikshus (Bhikshus, Buddhist monks) further asked: 'Do you have oil, honey, rock candy, ginger, pepper, pippali (bì bá, a type of spice), and black salt? We need them.' He replied: 'What was available before has already been used up in the Sangha (sēng tuán, Buddhist monastic community), but there are still remaining medicines such as Haritaki (hē lí lè, a medicinal plant), etc. If needed, then take them.' The six-group Bhikshus then became angry and said: 'You are deceiving the Buddha and the Sangha. If you are not capable of providing, why did you invite the Buddha and the Sangha for the four-month Pravarana (zì zì, a Buddhist term referring to the self-reflection ceremony held by the monastic community at the end of the rainy season) and promise to provide many medicines? If someone invites others, they will surely provide many fine medicines during Pravarana. Where can't these bitter herbal medicines be found?' At that time, the noble man, Mahanama Shakya (Mó hē nán shì, a person's name), did not feel worried when he was rebuked in this way. At that time, there were other lay followers who followed Mahanama Shakya, and with jealousy and anger, they rebuked him, saying: 'These Shramana Shakyaputras (shā mén shì zǐ, referring to Buddhist monks) claim: 'Virtuous and good.' This Mahanama Shakya provides for the Sangha so well, as if it were his own large family. How can you rebuke him to his face and expose his faults?' Among them, there were Bhikshus who were content with little, practicing Dhutanga (tóu tuó xíng, ascetic practices in Buddhism), and upon hearing this matter, they were displeased and reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Bhikshu Sangha, and knowingly asked the six-group Bhikshus: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them with various reasons: 'How can you, as Bhikshus, rebuke Mahanama Shakya to his face, who provides for the Sangha so well?' After rebuking them with various reasons, he told the Bhikshus: 'For these ten benefits, I establish a precept for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu accepts a four-month Pravarana invitation, except for permanent invitations, frequent invitations, and separate invitations, and then asks for more, it is a Pacittiya (bō yì tí, a type of monastic offense).' Four-month invitation: Refers to inviting the Sangha for four months in any household, with all medicines provided as needed. Permanent invitation: Refers to permanently inviting the Sangha in any household, with all medicines provided as needed. Frequent invitation: Refers to inviting the Sangha for four months after one month has passed, inviting them for four months after two months have passed, inviting them for four months after three months have passed, and inviting them for four months after four months have passed. Separate invitation: Refers to private invitations. Pacittiya: Refers to...
，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘隨何家中四月請僧與一切藥，是比丘過四月已，若復索酥，得者，波逸提；不得者，突吉羅。索油、蜜、石蜜、胡椒、蓽茇、姜、黑鹽，得者，波逸提；不得者，突吉羅。若索訶梨勒、阿摩勒、毗醯勒、波株羅、毗牧蔓陀、多耶摩那、伽樓伽盧醯尼等苦藥，得者，突吉羅；不得者，亦突吉羅。若常請者，隨何家中請僧與一切藥，若請主死、若有兒、若有兄弟婦，作是言：「如本家主在時請，我今亦如是常請。」是中有比丘應常請處取，若數數請者，隨何家中數數請與一切藥，是中一月過已更請四月，是中比丘應夏中三月受、冬中一月受。若二月過已更請四月，應夏中二月、冬中二月受。若三月過已更請四月，應夏一月、冬三月受。若四月過已更請四月，應冬四月受。比丘冬四月過不病，更往索酥，得者，波逸提；不得者，突吉羅。若索油、蜜、石蜜、胡椒、蓽茇、姜、黑鹽，若得者，波逸提；不得，突吉羅。若索呵梨勒、阿摩勒、毗醯勒、波株羅、毗牧蔓陀、多耶摩那、迦樓伽盧醯尼等苦藥，若得者，突吉羅；不得者，亦突吉羅。
不犯者，若病索、若從親里索、若先請、若不索自與，不犯。(七十四竟)
佛在舍衛國，爾時佛不在比丘尼僧
【現代漢語翻譯】 現代漢語譯本： 煮燒食物會覆蓋（善法的）障礙，如果不懺悔改正，就能障礙修道。
在這些情況中，如果比丘在任何人家中接受了四個月的供僧用藥的邀請，這位比丘過了四個月后，如果再索要酥油（ghī，澄清的奶油），得到，犯波逸提（pācittiya，一種輕罪）；得不到，犯突吉羅（dukkata，一種微罪）。索要油、蜜、石蜜（糖）、胡椒、蓽茇（長鬍椒）、姜、黑鹽，得到，犯波逸提；得不到，犯突吉羅。如果索要訶梨勒（harītakī，訶子）、阿摩勒（āmalaka，余甘子）、毗醯勒（bibhītaka，毗黎勒）、波株羅（pāthā，一種草藥）、毗牧蔓陀（vidanga，一種草藥）、多耶摩那（trayamanā，一種草藥）、伽樓伽盧醯尼（kāravellaka，苦瓜）等苦藥，得到，犯突吉羅；得不到，也犯突吉羅。如果經常接受邀請，在任何人家中接受供僧用藥的邀請，如果邀請的主人死了、或者有兒子、或者有兄弟的妻子，（他們）這樣說：『像原來的家主在世時一樣邀請，我現在也像這樣經常邀請。』在這些情況中，有比丘應該在經常接受邀請的地方取用。如果多次接受邀請，在任何人家中多次接受供僧用藥的邀請，在其中一個月過後，再次接受四個月的邀請，其中的比丘應該在夏季三個月接受、冬季一個月接受。如果兩個月過後，再次接受四個月的邀請，應該在夏季兩個月、冬季兩個月接受。如果三個月過後，再次接受四個月的邀請，應該在夏季一個月、冬季三個月接受。如果四個月過後，再次接受四個月的邀請，應該在冬季四個月接受。比丘冬季四個月過後沒有生病，再次去索要酥油，得到，犯波逸提；得不到，犯突吉羅。如果索要油、蜜、石蜜、胡椒、蓽茇、姜、黑鹽，如果得到，犯波逸提；得不到，犯突吉羅。如果索要訶梨勒、阿摩勒、毗醯勒、波株羅、毗牧蔓陀、多耶摩那、伽樓伽盧醯尼等苦藥，如果得到，犯突吉羅；得不到，也犯突吉羅。
不犯的情況：如果生病索要、如果從親戚那裡索要、如果事先已經邀請、如果不索要（對方）自己給予，不犯。（第七十四條完）
佛陀在舍衛國（Śrāvastī），當時佛陀不在比丘尼僧團。
【English Translation】 English version: Cooking and burning covers up obstacles; if one does not repent, it can obstruct the path.
Among these cases, if a bhikkhu (monk) accepts an invitation from any family for four months to provide medicine for the sangha (monastic community), and after these four months, if that bhikkhu asks for ghee (clarified butter) again, if he obtains it, he commits a pācittiya (a minor offense); if he does not obtain it, he commits a dukkata (a minor transgression). If he asks for oil, honey, sugar candy, pepper, pippali (long pepper), ginger, black salt, if he obtains it, he commits a pācittiya; if he does not obtain it, he commits a dukkata. If he asks for harītakī (chebulic myrobalan), āmalaka (emblic myrobalan), bibhītaka (belleric myrobalan), pāthā (a type of herb), vidanga (embelia ribes), trayamanā (gentiana kurroo), kāravellaka (bitter gourd), and other bitter medicines, if he obtains them, he commits a dukkata; if he does not obtain them, he also commits a dukkata. If he is regularly invited, accepting an invitation from any family to provide medicine for the sangha, if the host dies, or if there is a son, or if there is a brother's wife, (they) say: 'Just as the original host invited when he was alive, I now invite regularly in the same way.' In these cases, a bhikkhu should take from the place where he is regularly invited. If he accepts invitations repeatedly, accepting invitations from any family repeatedly to provide medicine for the sangha, after one month has passed, he accepts another four-month invitation, the bhikkhu should accept during the three months of summer and one month of winter. If two months have passed, he accepts another four-month invitation, he should accept during two months of summer and two months of winter. If three months have passed, he accepts another four-month invitation, he should accept during one month of summer and three months of winter. If four months have passed, he accepts another four-month invitation, he should accept during four months of winter. If a bhikkhu is not sick after four months of winter, and goes to ask for ghee again, if he obtains it, he commits a pācittiya; if he does not obtain it, he commits a dukkata. If he asks for oil, honey, sugar candy, pepper, pippali, ginger, black salt, if he obtains it, he commits a pācittiya; if he does not obtain it, he commits a dukkata. If he asks for harītakī, āmalaka, bibhītaka, pāthā, vidanga, trayamanā, kāravellaka, and other bitter medicines, if he obtains them, he commits a dukkata; if he does not obtain them, he also commits a dukkata.
Non-offenses: If he asks because he is sick, if he asks from relatives, if he was invited beforehand, if (the other person) gives it without being asked, there is no offense. (End of the seventy-fourth rule)
The Buddha was in Śrāvastī, at that time the Buddha was not in the Bhikkhuni (nun) Sangha.
前結同戒。時佛在比丘僧前結同戒，語諸比丘：「汝等以是戒向比丘尼說。」作是語已入室坐禪。爾時諸比丘作是念：「佛今為我等結同戒言：『汝等向比丘尼唱說。』作是語已入室坐禪。是中誰能往王園比丘尼精舍，向比丘尼僧說？」復作是念：「是長老跋提比丘，有大功德名聞、多知多識，此人堪往王園向比丘尼僧說。」作是念已共相謂言：「當共往語長老跋提比丘。」即時諸比丘往詣長老跋提所，頭面禮足一面坐已，語長老跋提言：「汝知不？佛為我等結同戒，語我等言：『汝等向比丘尼說。』作是語已入室坐禪。我等作是念：『是中誰能往王園比丘尼精舍向比丘尼說？』我等復作是念：『是長老跋提比丘有大功德名聞、多知多識，此人堪任往王園向比丘尼說。』汝今往詣王園精舍，向比丘尼唱說者善。」長老跋提默然受諸比丘語。爾時諸比丘知跋提默然受已，從坐起頭面禮足右繞而去。是長老跋提過是夜已，晨朝著衣持缽，共一後行比丘，入舍衛城次第乞食。食已向王園比丘尼精舍。諸比丘尼遙見長老跋提故，有為敷床者、有為辦洗足水者。時長老跋提洗足已就座處坐，語諸比丘尼令集一處。語比丘尼言：「佛為我等結同戒，我及汝等應共受持。」爾時有長老比丘尼、善比丘尼，皆言：「善好！受持是語。」
【現代漢語翻譯】 現代漢語譯本： 先前佛陀制定了共同遵守的戒律。當時，佛陀在比丘僧團前制定共同戒律，並對比丘們說：『你們將這些戒律向比丘尼們宣說。』說完這些話后，佛陀進入禪室坐禪。 當時，比丘們心想：『佛陀現在為我們制定了共同戒律，並告訴我們：『你們向比丘尼們宣說。』說完這些話后，佛陀進入禪室坐禪。我們之中誰能前往王園比丘尼精舍，向比丘尼僧團宣說呢？』他們又想：『長老跋提（Bhaddiya）比丘，具有大功德，名聲遠揚，博學多識，這個人堪能前往王園向比丘尼僧團宣說。』 想到這裡，他們互相說道：『我們應當一同去告訴長老跋提比丘。』隨即，比丘們前往長老跋提的住所，頂禮他的雙足后在一旁坐下，對比丘跋提說：『您知道嗎？佛陀為我們制定了共同戒律，告訴我們說：『你們向比丘尼們宣說。』說完這些話后，佛陀進入禪室坐禪。我們心想：『我們之中誰能前往王園比丘尼精舍向比丘尼們宣說呢？』我們又想：『長老跋提比丘具有大功德，名聲遠揚，博學多識，這個人堪能前往王園向比丘尼們宣說。』現在您前往王園精舍，向比丘尼們宣說這些戒律是最好的。』長老跋提默默地接受了比丘們的請求。 當時，比丘們知道跋提長老已經默許，便從座位上起身，頂禮他的雙足，右繞三圈后離去。 長老跋提過完一夜后，清晨穿好衣服，拿著缽，與一位隨行的比丘一同進入舍衛城（Savatthi）依次乞食。乞食完畢后，他們前往王園比丘尼精舍。比丘尼們遠遠地看見長老跋提，有的為他鋪設座位，有的準備洗腳水。當時，長老跋提洗完腳后就座，告知比丘尼們聚集在一起，對比丘尼們說：『佛陀為我們制定了共同戒律，我和你們都應當共同受持。』 當時，有年長的比丘尼和善良的比丘尼，都說：『很好！我們接受並持守這些話。』
【English Translation】 English version: Previously, the Buddha established the shared precepts. At that time, the Buddha established the shared precepts in front of the Bhikkhu Sangha (monk community), and said to the Bhikkhus (monks): 'You should proclaim these precepts to the Bhikkhunis (nuns).' After saying these words, the Buddha entered the meditation chamber and sat in meditation. At that time, the Bhikkhus thought: 'The Buddha has now established the shared precepts for us, and told us: 'You should proclaim them to the Bhikkhunis.' After saying these words, the Buddha entered the meditation chamber and sat in meditation. Who among us can go to the King's Garden Bhikkhuni Monastery and proclaim them to the Bhikkhuni Sangha?' They also thought: 'The elder Bhaddiya Bhikkhu has great merit, is renowned, and is very knowledgeable. This person is capable of going to the King's Garden and proclaiming them to the Bhikkhuni Sangha.' Thinking this, they said to each other: 'We should go together and tell the elder Bhaddiya Bhikkhu.' Immediately, the Bhikkhus went to the residence of the elder Bhaddiya, bowed their heads to his feet, sat down on one side, and said to Bhikkhu Bhaddiya: 'Do you know? The Buddha has established the shared precepts for us, telling us: 'You should proclaim them to the Bhikkhunis.' After saying these words, the Buddha entered the meditation chamber and sat in meditation. We thought: 'Who among us can go to the King's Garden Bhikkhuni Monastery and proclaim them to the Bhikkhunis?' We also thought: 'The elder Bhaddiya Bhikkhu has great merit, is renowned, and is very knowledgeable. This person is capable of going to the King's Garden and proclaiming them to the Bhikkhunis.' It would be best if you now go to the King's Garden Monastery and proclaim these precepts to the Bhikkhunis.' The elder Bhaddiya silently accepted the request of the Bhikkhus. At that time, the Bhikkhus knew that the elder Bhaddiya had silently agreed, so they rose from their seats, bowed their heads to his feet, circumambulated him three times to the right, and departed. After the elder Bhaddiya spent the night, he put on his robes in the morning, took his bowl, and entered Savatthi (city name) with an accompanying Bhikkhu to beg for food in order. After begging for food, they went to the King's Garden Bhikkhuni Monastery. The Bhikkhunis saw the elder Bhaddiya from afar, and some prepared seats for him, while others prepared water for washing his feet. At that time, the elder Bhaddiya washed his feet, sat down, and told the Bhikkhunis to gather together, saying to the Bhikkhunis: 'The Buddha has established the shared precepts for us, and both you and I should uphold them together.' At that time, the elder Bhikkhunis and the virtuous Bhikkhunis all said: 'Very good! We accept and uphold these words.'
爾時偷蘭難陀比丘尼在眾中，語長老跋提言：「汝愚癡、不了、不決定知，我等可以汝語故持不持耶？我等當問余比丘持修多羅、比尼、摩多羅迦者，若應持者當持，不應持者不持。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責偷蘭難陀比丘尼：「云何名比丘尼，佛結同戒違逆不受？復語長老跋提言：『汝愚癡不了不決定知。』」如是種種因緣訶已，向佛廣說。佛以是事集比丘僧，佛以種種因緣訶責偷蘭難陀比丘尼：「云何名比丘尼，我結同戒違逆不受？復訶責善男子跋提『愚癡不了不決定知』。」佛如是種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘說戒時作是言：『我不受學是戒，先當問余比丘持修多羅、持比尼、持摩多羅迦者。』波逸提。若比丘欲知法者，應從此戒學已，當問余比丘持修多羅、持比尼、持摩多羅迦者，應如是問：『是語云何？』是事應爾。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘說四波羅夷時，作是言：「我不學是戒，先當問余比丘持修多羅、持比尼、持摩多羅迦者。」波逸提。若比丘說十三僧伽婆尸沙法、二不定法、三十尼薩耆波逸提法、九十波逸提法、四波羅提提舍尼法、眾多學法、七滅諍法及
【現代漢語翻譯】 現代漢語譯本： 當時，偷蘭難陀比丘尼（Thullananda Bhikkhuni）在僧團中，對長老跋提（Elder Bhaddiya）說：『你愚癡、不明事理、不能確定地瞭解，我們能因為你的話就決定持戒或不持戒嗎？我們應當去問其他持修多羅（Sutra，經）、持比尼（Vinaya，律）、持摩多羅迦（Mataraka，論）的比丘，如果他們說應該持戒，我們就持戒；如果他們說不應該持戒，我們就不持戒。』僧團中有些比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心中不悅，用各種理由呵責偷蘭難陀比丘尼：『怎麼能稱為比丘尼，佛陀制定共同遵守的戒律，你卻違背不接受？』又對長老跋提說：『你愚癡、不明事理、不能確定地瞭解。』這樣用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，用各種理由呵責偷蘭難陀比丘尼：『怎麼能稱為比丘尼，我制定共同遵守的戒律，你卻違背不接受？』又呵責善男子跋提『愚癡、不明事理、不能確定地瞭解』。佛陀這樣用各種理由呵責之後，告訴眾比丘：『因為這十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘在宣說戒律時說這樣的話：『我不接受學習這條戒律，先要問其他持修多羅、持比尼、持摩多羅迦的比丘。』犯波逸提（Payantika，墮罪）。如果比丘想要了解佛法，應當從此戒律開始學習，學習之後，應當去問其他持修多羅、持比尼、持摩多羅迦的比丘，應當這樣問：『這句話是什麼意思？』事情應當這樣做。』 波逸提（Payantika，墮罪）的意思是煮燒覆障，如果不懺悔，就能障礙修道。 在這條戒律中，觸犯的情況是：如果比丘在宣說四波羅夷法（Parajika，斷頭罪）時，說這樣的話：『我不學習這條戒律，先要問其他持修多羅、持比尼、持摩多羅迦的比丘。』犯波逸提。如果比丘在宣說十三僧伽婆尸沙法（Sanghavasesa，僧殘罪）、二不定法（Aniyata，不定罪）、三十尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪）、九十波逸提法（Pacittiya，單墮罪）、四波羅提提舍尼法（Patidesaniya，悔過罪）、眾多學法（Sekhiya，應學法）、七滅諍法（Adhikaranasamatha，滅諍法）以及……
【English Translation】 English version: At that time, the Bhikkhuni Thullananda (Thullananda Bhikkhuni) in the assembly, said to the Elder Bhaddiya (Elder Bhaddiya): 'You are foolish, ignorant, and do not know with certainty. Can we, based on your words, decide whether to uphold or not uphold the precepts? We should ask other Bhikkhus who uphold the Sutras (Sutra), the Vinaya (Vinaya), and the Matarakas (Mataraka). If they say we should uphold the precepts, we will uphold them; if they say we should not uphold them, we will not uphold them.' Among the Bhikkhunis there were some who were of few desires, content, and practiced the dhuta (dhuta, ascetic practices). Hearing this, they were displeased and rebuked the Bhikkhuni Thullananda with various reasons: 'How can you be called a Bhikkhuni when the Buddha has established precepts for all to follow, and you disobey and do not accept them?' And she said to the Elder Bhaddiya: 'You are foolish, ignorant, and do not know with certainty.' After rebuking her with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of Bhikkhus and rebuked the Bhikkhuni Thullananda with various reasons: 'How can you be called a Bhikkhuni when I have established precepts for all to follow, and you disobey and do not accept them?' He also rebuked the good man Bhaddiya, saying, 'You are foolish, ignorant, and do not know with certainty.' After rebuking them with various reasons, the Buddha said to the Bhikkhus: 'For these ten benefits, I have established precepts for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu, when reciting the precepts, says these words: 'I will not accept learning this precept; I will first ask other Bhikkhus who uphold the Sutras, the Vinaya, and the Matarakas.' He commits a Payantika (Payantika, offense entailing expiation). If a Bhikkhu wishes to understand the Dharma, he should begin by learning this precept, and after learning it, he should ask other Bhikkhus who uphold the Sutras, the Vinaya, and the Matarakas, and ask them thus: 'What is the meaning of this word?' The matter should be done in this way.' Payantika (Payantika, offense entailing expiation) means to cook, burn, and cover up. If one does not repent, it can obstruct the path of cultivation. In this precept, the circumstances of transgression are: If a Bhikkhu, when reciting the four Parajikas (Parajika, defeat), says these words: 'I will not learn this precept; I will first ask other Bhikkhus who uphold the Sutras, the Vinaya, and the Matarakas.' He commits a Payantika. If a Bhikkhu recites the thirteen Sanghavasesas (Sanghavasesa, formal meeting to resolve), the two Aniyatas (Aniyata, indefinite rules), the thirty Nissaggiya Pacittiyas (Nissaggiya Pacittiya, expiation involving forfeiture), the ninety Pacittiyas (Pacittiya, expiation), the four Patidesaniyas (Patidesaniya, confession), the many Sekhiyas (Sekhiya, training rules), the seven Adhikaranasamathas (Adhikaranasamatha, settlement of legal questions), and...
余入比尼經說時，作是言：「我不受學是戒。先當問余比丘持修多羅、持比尼、持摩多羅迦者。」波逸提。若除入比尼經，說余經時作是言：「我不受學是經，先當問余比丘持修多羅、持比尼、持摩多羅迦者。」突吉羅。(七十五竟)
佛在王舍城。爾時六群比丘，與十七群比丘常共鬥諍相罵相詈。時十七群共六群鬥諍相罵已，各自別去，謂六群比丘不聞其聲，屏處相謂言：「六群兇惡健鬥，我等共同心者，六群比丘不能得便。」時六群比丘盜往立聽，十七群比丘謂無人聞，說已默然。時六群言：「汝可以罵我等？」答言：「誰罵汝等？」六群言：「汝等適不言：『六群比丘兇惡健斗諍，我等共同心者，六群比丘不能得便。』」十七群比丘言：「誰作是言？從誰所聞？」六群比丘言：「我在屏處立聞。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責六群比丘：「云何名比丘，共他斗諍相罵已，盜往立聽？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責六群比丘：「云何名比丘，共他比丘斗諍相罵，盜往立聽？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘共余比丘斗諍已，盜往立聽
【現代漢語翻譯】 現代漢語譯本：當我在學習《比尼經》（Vinaya，戒律）時，如果我說：『我不學習這個戒律。我應該先去問那些精通《修多羅》（Sutra，經）、《比尼》（Vinaya，戒律）和《摩多羅迦》（Matrika，論）的比丘。』這犯了波逸提（Payattika，一種戒律）。如果不是在學習《比尼經》時，而是在學習其他經典時，我說：『我不學習這個經典，我應該先去問那些精通《修多羅》（Sutra，經）、《比尼》（Vinaya，戒律）和《摩多羅迦》（Matrika，論）的比丘。』這犯了突吉羅（Dukkata，一種輕罪）。（第七十五條完）
佛陀住在王舍城（Rajagrha）。當時，六群比丘和十七群比丘經常互相爭鬥、辱罵。十七群比丘和六群比丘爭鬥辱罵后，各自離開，認為六群比丘聽不見他們的聲音，便在隱蔽的地方互相說道：『六群比丘兇惡好鬥，如果我們同心協力，六群比丘就不能得逞。』當時，六群比丘偷偷地去偷聽，十七群比丘以為沒有人聽見，說完就沉默了。這時，六群比丘說：『你們可以辱罵我們嗎？』十七群比丘回答說：『誰辱罵你們了？』六群比丘說：『你們剛才不是說：『六群比丘兇惡好鬥，如果我們同心協力，六群比丘就不能得逞。』嗎？』十七群比丘說：『誰說了這些話？從哪裡聽來的？』六群比丘說：『我在隱蔽的地方偷聽到的。』
當時，有些比丘少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，用各種理由呵斥六群比丘：『怎麼能身為比丘，和他人爭鬥辱罵后，還偷偷地去偷聽？』用各種理由呵斥后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥六群比丘：『怎麼能身為比丘，和其他比丘爭鬥辱罵，還偷偷地去偷聽？』用各種理由呵斥后，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘和其他比丘爭鬥后，偷偷地去偷聽，』
【English Translation】 English version: When I enter the Vinaya (Vinaya, the code of monastic discipline) to explain it, if I say: 'I will not study this precept. I should first ask those Bhikkhus (monks) who uphold the Sutras (Sutra, discourses), the Vinaya (Vinaya, the code of monastic discipline), and the Matrikas (Matrika, summaries or lists).' This is a Payattika (Payattika, an offense requiring confession). If, when explaining other Sutras (Sutra, discourses) and not the Vinaya (Vinaya, the code of monastic discipline), I say: 'I will not study this Sutra (Sutra, discourses). I should first ask those Bhikkhus (monks) who uphold the Sutras (Sutra, discourses), the Vinaya (Vinaya, the code of monastic discipline), and the Matrikas (Matrika, summaries or lists).' This is a Dukkata (Dukkata, a minor offense). (The 75th ends)
The Buddha was in Rajagrha (Rajagrha). At that time, the group of six Bhikkhus (monks) and the group of seventeen Bhikkhus (monks) often fought and reviled each other. After the group of seventeen Bhikkhus (monks) fought and reviled with the group of six, they each departed, thinking that the group of six Bhikkhus (monks) could not hear them, and said to each other in a secluded place: 'The group of six Bhikkhus (monks) are fierce and fond of fighting. If we are of one mind, the group of six Bhikkhus (monks) will not be able to prevail.' At that time, the group of six Bhikkhus (monks) secretly went to eavesdrop. The group of seventeen Bhikkhus (monks), thinking that no one could hear them, remained silent after speaking. At this time, the group of six Bhikkhus (monks) said: 'Can you revile us?' The group of seventeen Bhikkhus (monks) replied: 'Who reviled you?' The group of six Bhikkhus (monks) said: 'Didn't you just say: 'The group of six Bhikkhus (monks) are fierce and fond of fighting. If we are of one mind, the group of six Bhikkhus (monks) will not be able to prevail'?' The group of seventeen Bhikkhus (monks) said: 'Who said these words? From where did you hear them?' The group of six Bhikkhus (monks) said: 'I secretly heard them while standing in a secluded place.'
At that time, some Bhikkhus (monks) who were of few desires, content, and practiced the dhuta (dhuta, ascetic practices), were displeased upon hearing this matter, and rebuked the group of six Bhikkhus (monks) with various reasons: 'How can you, as Bhikkhus (monks), secretly go to eavesdrop after fighting and reviling with others?' After rebuking them with various reasons, they reported this matter in detail to the Buddha. The Buddha gathered the Sangha (Sangha, monastic community) because of this matter, and knowingly asked the group of six Bhikkhus (monks): 'Did you really do this?' They replied: 'We really did, World Honored One!' The Buddha rebuked the group of six Bhikkhus (monks) with various reasons: 'How can you, as Bhikkhus (monks), secretly go to eavesdrop after fighting and reviling with other Bhikkhus (monks)?' After rebuking them with various reasons, he told the Bhikkhus (monks): 'For ten benefits, I establish precepts for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk), after fighting with other Bhikkhus (monks), secretly goes to eavesdrop,'
，彼比丘所說我當憶持，波逸提。」
盜往聽者，若在細梐繩床下、若粗梐繩床下、若獨坐床下、若戶邊、若道邊、若高上、若墻邊、若別房內、若壁邊障外、若闇中、若月明中。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘共他比丘斗諍相罵已，盜往聽他語，若在細梐繩床下，能得聞者，波逸提；不得聞，突吉羅。若在粗梐繩床下、若獨坐床下、若戶邊、若道邊、若高上、若墻邊、若別房內、若壁邊、若障外、若黑闇中、若月明中，得聞者，波逸提；不聞者，突吉羅。
不犯者，若為和合往聽，不犯。(七十六竟)
佛在舍衛國。爾時諸比丘欲與跋難陀釋子作擯羯磨，白時六群比丘于僧中遮，不得成羯磨。一時六群比丘有因緣余處去，有一比丘助六群者不去，諸比丘共相謂言：「我等今與六群比丘作擯羯磨。」有比丘言：「六群比丘或當在中間遮。」有比丘言：「六群比丘已餘處去，無有遮者。」即打揵椎集比丘僧，欲與跋難陀作擯羯磨，稱跋難陀名欲唱白時，助六群比丘者默然從坐起去，作是念：「今諸比丘欲與跋難陀釋子作擯羯磨。」后白諸比丘唱言已，與跋難陀作擯羯磨。是助六群比丘者言：「是羯磨不如法，別我作故。」諸比丘言：「汝在是中。」答
【現代漢語翻譯】 現代漢語譯本：『那位比丘所說的話，我應當記住，犯波逸提。』
偷聽者，如果在細梐繩床下、或者粗梐繩床下、或者獨坐床下、或者戶邊、或者道邊、或者高處、或者墻邊、或者別的房間內、或者墻壁邊遮擋之外、或者黑暗中、或者月光中。
波逸提（Pācittiya）：意為煮燒覆蓋障礙，如果不懺悔，能障礙修行之道。
在此情況下，如果比丘與其他比丘爭鬥謾罵之後，偷聽他人說話，如果在細梐繩床下，能夠聽到的，犯波逸提（Pācittiya）；聽不到的，犯突吉羅（Dukkata）。如果在粗梐繩床下、或者獨坐床下、或者戶邊、或者道邊、或者高處、或者墻邊、或者別的房間內、或者墻壁邊、或者遮擋之外、或者黑暗中、或者月光中，聽得到的，犯波逸提（Pācittiya）；聽不到的，犯突吉羅（Dukkata）。
不犯戒的情況：如果是爲了和合僧團而前去聽，不犯戒。（第七十六條完）
佛陀在舍衛國（Śrāvastī）的時候。當時，眾比丘想要對跋難陀釋子（Bhadanta，釋迦族出家者）作擯羯磨（Tajjaniya-kamma，驅擯羯磨），稟白時，六群比丘（Chabbaggiya）在僧團中阻止，羯磨無法完成。一時，六群比丘（Chabbaggiya）因為其他因緣去了別處，有一位幫助六群比丘（Chabbaggiya）的比丘沒有離開，眾比丘互相說道：『我們現在可以對六群比丘（Chabbaggiya）作擯羯磨（Tajjaniya-kamma）了。』有比丘說：『六群比丘（Chabbaggiya）或許會在中間阻止。』有比丘說：『六群比丘（Chabbaggiya）已經去了別處，沒有人會阻止。』於是敲打揵椎（Ghaṇṭā，犍椎，集眾的法器）召集比丘僧團，想要對跋難陀（Bhadanta）作擯羯磨（Tajjaniya-kamma），稱念跋難陀（Bhadanta）的名字想要唱白時，那位幫助六群比丘（Chabbaggiya）的比丘默默地從座位上起身離開，心想：『現在眾比丘想要對跋難陀釋子（Bhadanta，釋迦族出家者）作擯羯磨（Tajjaniya-kamma）。』之後，眾比丘唱白完畢，對跋難陀（Bhadanta）作了擯羯磨（Tajjaniya-kamma）。那位幫助六群比丘（Chabbaggiya）的比丘說：『這個羯磨不如法，因為你們揹著我做的。』眾比丘說：『你當時就在這裡。』他回答
【English Translation】 English version: 'What that bhikkhu says, I should remember,' it is a Pācittiya.
The one who eavesdrops, whether under a bed with fine splints, or under a bed with coarse splints, or under a solitary seat, or by the door, or by the road, or on high, or by the wall, or in another room, or outside the wall's barrier, or in the darkness, or in the moonlight.
Pācittiya: meaning to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path.
In this case, if a bhikkhu, after quarreling and scolding with another bhikkhu, eavesdrops on others' speech, if under a bed with fine splints and able to hear, it is a Pācittiya; if unable to hear, it is a Dukkata. If under a bed with coarse splints, or under a solitary seat, or by the door, or by the road, or on high, or by the wall, or in another room, or by the wall, or outside the barrier, or in the darkness, or in the moonlight, if able to hear, it is a Pācittiya; if unable to hear, it is a Dukkata.
Not an offense: if going to listen for the sake of harmony, it is not an offense. (End of the seventy-sixth)
The Buddha was in Śrāvastī (舍衛國). At that time, the bhikkhus wanted to perform a Tajjaniya-kamma (擯羯磨, act of censure) against Bhadanta (跋難陀釋子, a monk of the Shakya clan). When announcing it, the Chabbaggiya (六群比丘, group of six monks) bhikkhus obstructed it in the Sangha, and the kamma could not be completed. At one time, the Chabbaggiya (六群比丘) bhikkhus went elsewhere due to some reason, and one bhikkhu who assisted the Chabbaggiya (六群比丘) did not leave. The bhikkhus said to each other, 'We can now perform a Tajjaniya-kamma (擯羯磨) against the Chabbaggiya (六群比丘) bhikkhus.' One bhikkhu said, 'The Chabbaggiya (六群比丘) bhikkhus might obstruct it from the middle.' Another bhikkhu said, 'The Chabbaggiya (六群比丘) bhikkhus have already gone elsewhere, and no one will obstruct it.' Then they struck the Ghaṇṭā (揵椎, bell, an instrument for gathering the assembly) to gather the bhikkhu Sangha, wanting to perform a Tajjaniya-kamma (擯羯磨) against Bhadanta (跋難陀). When announcing Bhadanta's (跋難陀) name and about to make the announcement, the bhikkhu who assisted the Chabbaggiya (六群比丘) silently rose from his seat and left, thinking, 'Now the bhikkhus want to perform a Tajjaniya-kamma (擯羯磨) against Bhadanta (跋難陀釋子, a monk of the Shakya clan).' Afterward, the bhikkhus finished the announcement and performed the Tajjaniya-kamma (擯羯磨) against Bhadanta (跋難陀). The bhikkhu who assisted the Chabbaggiya (六群比丘) said, 'This kamma is unlawful because you did it behind my back.' The bhikkhus said, 'You were here at that time.' He replied
言：「我雖在此中，汝等欲唱白時，我從坐起去，以擯跋難陀釋子故。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種訶責助六群比丘：「云何名比丘，僧斷事時默然起去？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問助六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責助六群比丘：「云何名比丘，眾僧斷事時默然起去？」種種因緣訶已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘僧斷事時默然起去，波逸提。」
僧斷事者，若僧所作事，謂白一白二白四羯磨、布薩、自恣、若作十四人羯磨。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘僧斷事唱白時，默然起去，波逸提。若白一白二白四羯磨、布薩、自恣、作十四人羯磨時，默然從坐起去者，波逸提。
不犯者，若去大小便、若去不離聞處，不犯。(七十七竟)
佛在俱舍彌國。時闡那比丘，諸上座所說是法、是律、是佛教，不待說竟，中間作異語答難上座，無敬畏心。諸比丘語闡那：「汝莫爾！諸上座所說是法、是律、是佛教，汝莫中間作異語，不待說竟答難上座，無敬畏心。」闡那言：「我答難上座無敬畏心，何預汝事？」是中有比丘少欲知足行
【現代漢語翻譯】 現代漢語譯本：他說：『我雖然在這裡，但當你們要唱白（宣佈）時，我會從座位上起身離開，因為我要排斥跋難陀（Nanda）釋子。』 有些少欲知足、奉行頭陀行的比丘聽到這件事後，心中不悅，紛紛責備幫助六群比丘的人：『怎麼能叫比丘呢？僧團在處理事務時，竟然默不作聲地起身離開？』 他們用各種理由責備之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧團，明知故問幫助六群比丘的人：『你們真的做了這件事嗎？』 回答說：『確實做了，世尊！』 佛陀用各種理由責備幫助六群比丘的人：『怎麼能叫比丘呢？眾僧在處理事務時，竟然默不作聲地起身離開？』 用各種理由責備之後，告訴眾比丘：『因為這十種利益的緣故，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘在僧團處理事務時默不作聲地起身離開，犯波逸提（Payantika）。』 僧斷事，指的是僧團所要做的事情，包括白一羯磨（Ekakamma）、白二羯磨（Dvikamma）、白四羯磨（Catukamma）、布薩（Posadha）、自恣（Pavarana），以及進行十四人羯磨。 波逸提，意思是煮燒覆障，如果不懺悔，就會障礙修道。 在此戒中，如果比丘在僧團處理事務唱白時，默不作聲地起身離開，就犯波逸提。如果進行白一羯磨、白二羯磨、白四羯磨、布薩、自恣，或者進行十四人羯磨時，默不作聲地從座位上起身離開，就犯波逸提。 不犯的情況：如果去大小便，或者去的地方沒有離開能聽到的範圍，就不算犯戒。（第七十七條完） 佛陀在俱舍彌國（Kosambi）。當時，闡那（Channa）比丘對於上座比丘們所說的法、律、佛教誨，不等他們說完，就在中間用不同的言語反駁上座，沒有敬畏之心。眾比丘告訴闡那：『你不要這樣！上座比丘們所說的法、律、佛教誨，你不要在中間用不同的言語反駁，不等他們說完就反駁上座，沒有敬畏之心。』 闡那說：『我反駁上座沒有敬畏之心，關你們什麼事？』 有些少欲知足、奉行
【English Translation】 English version: He said: 'Although I am here, when you want to make an announcement (recite the formal motion), I will rise from my seat and leave, because I want to exclude Nanda, the son of the Sakyans.' Among them were monks who were of few desires, content, and practiced asceticism (dhuta). Hearing this, they were displeased and variously rebuked those who assisted the group of six monks: 'How can you be called a monk? When the Sangha is dealing with matters, you silently rise and leave?' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of monks, and knowing the situation, deliberately asked those who assisted the group of six monks: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked those who assisted the group of six monks with various reasons: 'How can you be called a monk? When the Sangha is dealing with matters, you silently rise and leave?' After rebuking them with various reasons, he told the monks: 'For these ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk silently rises and leaves when the Sangha is dealing with matters, he commits a Payantika (Pacittiya) offense.' 'Sangha dealing with matters' refers to matters that the Sangha must do, including Ekakamma (motion with one announcement), Dvikamma (motion with two announcements), Catukamma (motion with four announcements), Posadha (Uposatha), Pavarana (invitation), and performing a Kamma for fourteen people. Payantika means 'cooking, burning, covering, and obstructing.' If one does not repent, it can obstruct the path to enlightenment. In this precept, if a monk silently rises and leaves when the Sangha is dealing with matters and making announcements, he commits a Payantika offense. If, during Ekakamma, Dvikamma, Catukamma, Posadha, Pavarana, or performing a Kamma for fourteen people, he silently rises from his seat and leaves, he commits a Payantika offense. Non-offenses: If one goes to relieve oneself (urinate or defecate), or goes to a place within hearing distance, it is not an offense. (End of the 77th rule) The Buddha was in Kosambi (Kausambi). At that time, the monk Channa (also known as Chandaka) interrupted the senior monks when they were speaking about the Dharma, the Vinaya, and the Buddha's teachings. He would answer and challenge the senior monks before they finished speaking, showing no respect or reverence. The monks told Channa: 'Do not do that! When the senior monks are speaking about the Dharma, the Vinaya, and the Buddha's teachings, do not interrupt them with different words, and do not answer and challenge the senior monks before they finish speaking, showing no respect or reverence.' Channa said: 'My lack of respect and reverence in answering and challenging the senior monks is none of your business!' Among them were monks who were of few desires, content, and practiced
頭陀，聞是事心不喜，種種因緣訶責闡那：「云何名比丘，諸上座所說是法、是律、是佛教，不待說竟中間作異語，答難上座，無敬畏心？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問闡那：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責闡那：「云何名比丘，諸上座所說是法、是律、是佛教，不待說竟中間作異語，答難上座，無敬畏心？」種種因緣訶已，語諸比丘：「汝等記闡那比丘不恭敬事；若有餘比丘作是事者，亦應如是記不恭敬事。記者，僧一心和合，一比丘唱：『大德僧聽！是闡那比丘，上座所說是法、是律、是佛教，不待說竟，中間作異說答難上座，無敬畏心。若僧時到僧忍聽，當記闡那比丘不恭敬事。白如是。』如是白四羯磨。『僧記闡那比丘不恭敬事竟，僧忍，默然故，是事如是持！』」語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘不恭敬者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘僧未記不恭敬事，若諸比丘語：「汝莫作淫。」答言：「不作。」而實作淫。淫故，波羅夷；不恭敬故，突吉羅。「汝莫偷奪他物。」「莫故奪人命。」「莫觸女人身。」「莫殺草木。」「莫過中食。」「莫飲酒。」「汝從此
【現代漢語翻譯】 現代漢語譯本 頭陀（Dhutanga，苦行僧），聽到這件事心裡很不高興，用各種理由責備闡那（Channa，人名）說：『怎麼能叫比丘（bhiksu，佛教僧侶）呢？各位上座（長老）所說的是佛法、是戒律、是佛教的教誨，不等到說完就中途插話，反駁上座，沒有敬畏之心！』用各種理由責備完畢后，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，明知此事卻故意問闡那：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備闡那：『怎麼能叫比丘呢？各位上座所說的是佛法、是戒律、是佛教的教誨，不等到說完就中途插話，反駁上座，沒有敬畏之心！』用各種理由責備完畢后，告訴各位比丘：『你們記住闡那比丘不恭敬的事情；如果有其他比丘做這種事，也應該這樣記錄他的不恭敬行為。記錄的方法是，僧團一心和合，由一位比丘唱言：『大德僧眾請聽！這位闡那比丘，上座所說的是佛法、是戒律、是佛教的教誨，不等到說完，中途插話反駁上座，沒有敬畏之心。如果僧團認為時機已到，僧團同意，就應當記錄闡那比丘的不恭敬行為。稟告完畢。』這樣稟告四次羯磨（karma，業）。『僧團記錄闡那比丘不恭敬行為完畢，僧團同意，因為默然，所以這件事就這樣成立！』」告訴各位比丘：『因為有十種利益，所以與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘不恭敬，犯波逸提（payattika，一種罪名）。』
波逸提的意思是，煮燒覆蓋遮蔽，如果不懺悔，就能障礙修行。
這裡所說的犯戒情況是，如果比丘僧團還沒有記錄不恭敬行為，如果有比丘說：『你不要行淫。』回答說：『沒有行淫。』但實際上卻行了淫。因為行淫，犯波羅夷（parajika，斷頭罪）；因為不恭敬，犯突吉羅（dukkhata，輕罪）。『你不要偷盜他人財物。』『不要故意奪人性命。』『不要觸控女人身體。』『不要殺害草木。』『不要過午食用。』『不要飲酒。』『你從這裡
【English Translation】 English version The Dhutanga (ascetic) was displeased upon hearing this matter and rebuked Channa (name of a person) for various reasons, saying: 'How can one be called a bhiksu (Buddhist monk) if, when the elders are speaking about the Dharma, the Vinaya, and the Buddha's teachings, one interrupts before they finish, argues with the elders, and shows no respect?' After rebuking him for various reasons, he reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the community of bhiksus, and knowing the matter, deliberately asked Channa: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha rebuked Channa for various reasons, saying: 'How can one be called a bhiksu if, when the elders are speaking about the Dharma, the Vinaya, and the Buddha's teachings, one interrupts before they finish, argues with the elders, and shows no respect?' After rebuking him for various reasons, he told the bhiksus: 'Remember this matter of Channa bhiksu's disrespect; if any other bhiksu does such a thing, you should also record their disrespectful behavior in the same way. The method of recording is that the Sangha (community) is of one mind and in harmony, and one bhiksu announces: 'Venerable Sangha, please listen! This Channa bhiksu, when the elders were speaking about the Dharma, the Vinaya, and the Buddha's teachings, interrupted before they finished, argued with the elders, and showed no respect. If the Sangha deems it the right time and agrees, then Channa bhiksu's disrespectful behavior should be recorded. The announcement is complete.' This announcement is made four times according to the karma (action) procedure. 'The Sangha has completed the recording of Channa bhiksu's disrespectful behavior, and the Sangha agrees, because of the silence, this matter is thus established!'" He told the bhiksus: 'Because there are ten benefits, precepts are established for the bhiksus. From now on, this precept should be stated as follows: If a bhiksu is disrespectful, he commits a payattika (an offense).'
Payattika means to cook, burn, cover, and conceal; if one does not repent, it can obstruct the path of practice.
The offenses mentioned here are: if the Sangha has not yet recorded the disrespectful behavior, and if the bhiksus say: 'You must not engage in sexual activity.' And he replies: 'I have not.' But in reality, he has engaged in sexual activity. Because of engaging in sexual activity, he commits a parajika (defeat); because of disrespect, he commits a dukkhata (wrongdoing). 'You must not steal the property of others.' 'Do not intentionally take the life of another.' 'Do not touch the body of a woman.' 'Do not kill grass or trees.' 'Do not eat after midday.' 'Do not drink alcohol.' 'You from here
房出。」「從床榻、被褥、獨坐床起去。」「莫捉缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷小刀。」答言：「不作。」而實作。若作，隨得罪；不恭敬故，突吉羅。
若比丘僧未記不恭敬事，諸比丘語：「汝莫作淫。」答言：「當莫作。」而實作淫。淫故，波羅夷；不恭敬故，突吉羅。「汝莫偷奪他物。」「莫奪人命。」「莫觸女身。」「莫殺草木。」「莫過中食。」「莫飲酒。汝從此房出。」「從床榻、被褥、獨坐床起去。」「莫捉此缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷小刀。」答言：「當不作。」而實作。若作，隨得罪；不恭敬故，突吉羅。
若比丘僧記不恭敬事已，諸比丘語：「汝莫作淫。」答言：「不作。」而實作淫。淫故，波羅夷；不恭敬故，波逸提。僧記不恭敬事已，語：「汝莫偷奪他物。」「莫故奪人命。」「莫觸女身。」「莫殺草木。」「莫過中食。」「莫飲酒。」「汝從此房出。」「從床榻、被褥、獨坐床起去。」「莫捉此缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷小刀。」答言：「不作。」而實作。若作，隨得罪；不恭敬故，波逸提。
若比丘僧記不恭敬事已，諸比丘語：「汝莫作淫。」答言：「當不作。」而實作淫。淫故，波羅夷
【現代漢語翻譯】 現代漢語譯本： 『離開房間。』『從床榻、被褥、獨坐床離開。』『不要拿缽、鉤缽多羅（hooked patra，一種帶鉤的缽）、半鉤缽多羅（half-hooked patra，一種半鉤的缽）、揵镃（jian zhi，一種樂器）、半揵镃（half jian zhi，一種半尺寸的樂器）、剃刀、鑷子。』回答說：『我不做。』但實際上做了。如果做了，隨其所犯得罪；因為不恭敬的緣故，犯突吉羅（dukkhata，一種輕罪）。 如果比丘僧團還沒有記錄不恭敬的事，眾比丘說：『你不要行淫。』回答說：『我將不行淫。』但實際上行淫了。因為行淫的緣故，犯波羅夷（parajika，斷頭罪）；因為不恭敬的緣故，犯突吉羅。『你不要偷盜他人財物。』『不要奪人性命。』『不要觸控女人身體。』『不要殺害草木。』『不要過午食用。』『不要飲酒。你離開這個房間。』『從床榻、被褥、獨坐床離開。』『不要拿這個缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷子。』回答說：『我將不做。』但實際上做了。如果做了，隨其所犯得罪；因為不恭敬的緣故，犯突吉羅。 如果比丘僧團已經記錄了不恭敬的事，眾比丘說：『你不要行淫。』回答說：『我不做。』但實際上行淫了。因為行淫的緣故，犯波羅夷；因為不恭敬的緣故，犯波逸提（pacittiya，一種懺悔罪）。僧團記錄了不恭敬的事之後，說：『你不要偷盜他人財物。』『不要故意奪人性命。』『不要觸控女人身體。』『不要殺害草木。』『不要過午食用。』『不要飲酒。』『你離開這個房間。』『從床榻、被褥、獨坐床離開。』『不要拿這個缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷子。』回答說：『我不做。』但實際上做了。如果做了，隨其所犯得罪；因為不恭敬的緣故，犯波逸提。 如果比丘僧團已經記錄了不恭敬的事，眾比丘說：『你不要行淫。』回答說：『我將不行淫。』但實際上行淫了。因為行淫的緣故，犯波羅夷。
【English Translation】 English version: 『Leave the room.』 『Depart from the bed, bedding, and solitary seat.』 『Do not take the bowl, hooked patra (hooked patra, a bowl with a hook), half-hooked patra (half-hooked patra, a bowl with a half-hook), jian zhi (jian zhi, a musical instrument), half jian zhi (half jian zhi, a half-sized musical instrument), razor, tweezers.』 He replies: 『I will not do it.』 But he actually does it. If he does it, he incurs the offense accordingly; due to disrespect, dukkata (dukkhata, a minor offense). If the Sangha (Sangha, monastic community) has not yet recorded the disrespectful matter, the bhikkhus (bhikkhus, monks) say: 『You must not commit sexual intercourse.』 He replies: 『I will not commit sexual intercourse.』 But he actually commits sexual intercourse. Because of committing sexual intercourse, he commits parajika (parajika, expulsion offense); due to disrespect, dukkata. 『You must not steal the property of others.』 『Do not take the life of another.』 『Do not touch a woman』s body.』 『Do not kill grass and trees.』 『Do not eat after midday.』 『Do not drink alcohol. You leave this room.』 『Depart from the bed, bedding, and solitary seat.』 『Do not take this bowl, hooked patra, half-hooked patra, jian zhi, half jian zhi, razor, tweezers.』 He replies: 『I will not do it.』 But he actually does it. If he does it, he incurs the offense accordingly; due to disrespect, dukkata. If the Sangha has already recorded the disrespectful matter, the bhikkhus say: 『You must not commit sexual intercourse.』 He replies: 『I will not do it.』 But he actually commits sexual intercourse. Because of committing sexual intercourse, he commits parajika; due to disrespect, pacittiya (pacittiya, an offense requiring confession). After the Sangha has recorded the disrespectful matter, they say: 『You must not steal the property of others.』 『Do not intentionally take the life of another.』 『Do not touch a woman』s body.』 『Do not kill grass and trees.』 『Do not eat after midday.』 『Do not drink alcohol.』 『You leave this room.』 『Depart from the bed, bedding, and solitary seat.』 『Do not take this bowl, hooked patra, half-hooked patra, jian zhi, half jian zhi, razor, tweezers.』 He replies: 『I will not do it.』 But he actually does it. If he does it, he incurs the offense accordingly; due to disrespect, pacittiya. If the Sangha has already recorded the disrespectful matter, the bhikkhus say: 『You must not commit sexual intercourse.』 He replies: 『I will not commit sexual intercourse.』 But he actually commits sexual intercourse. Because of committing sexual intercourse, he commits parajika.
；不恭敬故，波逸提。僧記不恭敬事已，諸比丘語：「汝莫偷奪他物。」「莫故奪人命。」「莫觸女身。」「莫殺草木。」「莫過中食。」「莫飲酒。」「汝從此房出。」「從床榻、被褥、獨坐床起去。」「莫捉此缽、鉤缽多羅、半鉤缽多羅、揵镃、半揵镃、剃刀、鑷小刀。」答言：「當不作。」而實作。若作，隨得罪；不恭敬故，波逸提。(七十八竟)
佛在支提國。跋陀羅婆提邑是處有惡龍，名庵婆羅提他，兇暴惡害，無人能得到其住處，像馬、牛羊、騾驢、駱駝無能近者，乃至諸鳥不得過上，秋谷熟時破滅諸谷。長老莎伽陀遊行支提國，漸到跋陀羅婆提邑。過是夜已晨朝著衣持缽入村乞食，乞食時聞此邑有惡龍，名庵婆羅提他，兇暴惡害，人民鳥獸不得到其住處，秋谷熟時破滅諸谷。聞已乞食竟，到庵婆羅提他龍住處，泉邊樹下敷坐具大坐。龍聞袈裟衣氣，即發瞋恚從身出煙，長老莎伽陀即入三昧，以神通力身亦出煙。龍倍瞋恚身上出火，莎伽陀比丘復入火光三昧，身亦出火。龍復雨雹，莎伽陀比丘即變雨雹，作釋俱利餅、肴餅、波波羅餅。龍復放大霹靂，長老莎伽陀即變霹靂，作種種歡喜丸。龍復雨箭刀槊，莎伽陀即變作優缽羅華、波頭摩華、俱牟陀華、分陀利華。時龍復雨毒蛇、蜈蚣、土虺、蚰蜒，
【現代漢語翻譯】 現代漢語譯本：因不恭敬，犯波逸提罪。僧團記錄了不恭敬的事情后，眾比丘告誡說：『你不要偷盜他人財物。』『不要故意殺人。』『不要觸控女子身體。』『不要殺害草木。』『不要過午食用。』『不要飲酒。』『你從這個房間出去。』『從床榻、被褥、獨坐床離開。』『不要拿這個缽、鉤缽多羅（帶鉤的缽）、半鉤缽多羅（半個帶鉤的缽）、揵镃（濾水器）、半揵镃（半個濾水器）、剃刀、鑷子。』回答說：『當不作。』而實際上做了。如果做了，隨其所犯而定罪；因不恭敬，犯波逸提罪。(第七十八條完)
佛陀在支提國。跋陀羅婆提邑這個地方有一條惡龍，名叫庵婆羅提他（Ambalattha），兇暴惡毒，沒有人能夠到達它居住的地方，大象、馬、牛、羊、騾子、驢、駱駝都不能靠近，甚至鳥類都不能從上方飛過，秋收時節還會破壞莊稼。長老莎伽陀（Sagata）來到支提國，逐漸到達跋陀羅婆提邑。過了一夜，早晨穿好衣服，拿著缽進入村莊乞食，乞食時聽說這個地方有一條惡龍，名叫庵婆羅提他（Ambalattha），兇暴惡毒，人民和鳥獸都不能到達它居住的地方，秋收時節還會破壞莊稼。聽完后，乞食完畢，來到庵婆羅提他（Ambalattha）龍居住的地方，在泉水邊的樹下鋪設坐具，端坐下來。龍聞到袈裟的氣味，立即生起嗔恨心，從身上冒出煙霧，長老莎伽陀（Sagata）立即進入三昧，以神通力，身上也冒出煙霧。龍更加嗔恨，身上冒出火焰，莎伽陀（Sagata）比丘又進入火光三昧，身上也冒出火焰。龍又降下冰雹，莎伽陀（Sagata）比丘立即將冰雹變成釋俱利餅、肴餅、波波羅餅。龍又放出巨大的霹靂，長老莎伽陀（Sagata）立即將霹靂變成各種各樣的歡喜丸。龍又降下箭、刀、矛，莎伽陀（Sagata）立即將它們變成優缽羅華（Utpala，青蓮花）、波頭摩華（Paduma，紅蓮花）、俱牟陀華（Kumuda，白蓮花）、分陀利華（Pundarika，白睡蓮）。當時龍又降下毒蛇、蜈蚣、土虺、蚰蜒。
【English Translation】 English version: Due to disrespect, there is an offense of Payattika. After the Sangha recorded the disrespectful matter, the Bhikkhus said: 'You must not steal the property of others.' 'Do not intentionally kill a person.' 'Do not touch a woman's body.' 'Do not kill plants.' 'Do not eat after noon.' 'Do not drink alcohol.' 'You must leave this room.' 'Leave from the bed, bedding, and solitary seat.' 'Do not take this bowl, hook-bowl-holder (bowl with a hook), half-hook-bowl-holder (half a bowl with a hook), water strainer, half water strainer, razor, tweezers.' He replies: 'I will not do it.' But he actually does it. If he does it, he is guilty according to the offense; due to disrespect, there is an offense of Payattika. (The 78th ends)
The Buddha was in the country of Cetī. In the town of Bhaddavatī, there was an evil dragon named Ambalattha (Ambalattha, name of a dragon), who was fierce and harmful. No one could reach his dwelling place. Elephants, horses, cattle, sheep, mules, donkeys, and camels could not approach him, and even birds could not fly over him. When the autumn crops ripened, he would destroy them. The elder Sagata (Sagata, name of an elder) came to the country of Cetī and gradually reached the town of Bhaddavatī. After spending the night, he put on his robes in the morning, took his bowl, and entered the village to beg for food. While begging for food, he heard that there was an evil dragon in this town named Ambalattha (Ambalattha), who was fierce and harmful, and that people and animals could not reach his dwelling place, and that he would destroy the crops when the autumn crops ripened. After hearing this, he finished begging for food and went to the place where the dragon Ambalattha (Ambalattha) lived. He spread out his seat under a tree by the spring and sat down in a dignified manner. The dragon smelled the scent of the Kāsāya robe and immediately became angry, emitting smoke from his body. The elder Sagata (Sagata) immediately entered Samadhi and, through his supernatural power, also emitted smoke from his body. The dragon became even angrier and emitted flames from his body. The Bhikkhu Sagata (Sagata) then entered the Samadhi of Fiery Light, and flames also emitted from his body. The dragon then rained down hail, and the Bhikkhu Sagata (Sagata) immediately transformed the hail into Sakkuli cakes, meat cakes, and Pappala cakes. The dragon then released a great thunderbolt, and the elder Sagata (Sagata) immediately transformed the thunderbolt into various kinds of joyful balls. The dragon then rained down arrows, knives, and spears, and Sagata (Sagata) immediately transformed them into Utpala flowers (Utpala, blue lotus), Paduma flowers (Paduma, red lotus), Kumuda flowers (Kumuda, white lotus), and Pundarika flowers (Pundarika, white water lily). At that time, the dragon also rained down poisonous snakes, centipedes, earthworms, and millipedes.
莎伽陀即變作優婆羅華瓔珞、瞻卜華瓔珞、婆師華瓔珞、阿提目多伽華瓔珞。如是等龍所有勢力盡現向長老莎伽陀，如是現威德已，不能勝故，即失威力光明。莎伽陀知龍力勢已盡不能復動，即變作細身，從龍兩耳入從兩眼出、兩眼出已從兩鼻入、從口中出在龍頭上，往來經行不傷龍身。爾時龍見如是事已，心即大驚怖畏毛豎，合掌向長老莎伽陀言：「我歸依汝。」莎伽陀答言：「汝莫歸依我，當歸依我所歸依。」龍言：「我從今歸依佛、歸依法、歸依僧，當知我盡形作佛優婆塞。」是龍受三自歸作佛弟子已，更不復作如是兇惡事，諸人鳥獸皆得到其所住處，秋谷熟時不復傷破，如是名聲流佈諸國，皆言：「長老莎伽陀，能降惡龍折伏令善。」諸人鳥獸得到龍所，秋谷熟時不復破傷。因長老莎伽陀名聲流佈故，諸人為僧作供養前食后食。是中有一貧窮女人，信敬獨請長老莎伽陀，莎伽陀默然受。受已是女人為辦多酥乳糜，受而食之。女人思惟：「是沙門啖是多酥乳糜，或當冷發。」便取似水色、水香、水味酒持與。是莎伽陀不看即飲，飲已為說法便去。還向寺中，爾所時間酒勢便發，近寺門邊倒地，僧伽梨、郁多羅僧、安陀衛、水囊、缽杖、油囊、革屣、針線囊各在一處，身在一處醉無所覺。
爾時佛與阿難游
【現代漢語翻譯】 現代漢語譯本：莎伽陀（Sāgātuo，人名）隨即變作優婆羅華（Utpala，藍色蓮花）瓔珞、瞻卜華（Campaka，金色花）瓔珞、婆師華（Vāsika，白色茉莉花）瓔珞、阿提目多伽華（Atimuttaka，一種藤蔓花）瓔珞。像這樣，龍所擁有的所有勢力都顯現出來，朝向長老莎伽陀，這樣顯現威勢之後，因為不能戰勝他，就失去了威力光明。莎伽陀知道龍的力氣和威勢已經用盡，不能再動彈，就變作細小的身體，從龍的兩隻耳朵進入，從兩隻眼睛出來；從兩隻眼睛出來后，又從兩個鼻孔進入，從口中出來，在龍的頭上往來行走，不傷害龍的身軀。當時，龍見到這樣的事情，心中非常驚恐害怕，汗毛都豎了起來，合掌向長老莎伽陀說：『我歸依您。』莎伽陀回答說：『你不要歸依我，應當歸依我所歸依的。』龍說：『我從今以後歸依佛、歸依法、歸依僧，應當知道我終身做佛的優婆塞（Upāsaka，在家男信徒）。』這龍接受三自歸依，做了佛的弟子后，不再做這樣兇惡的事情，所有的人和鳥獸都能夠到達它所居住的地方，秋收時節不再受到傷害破壞，這樣的名聲流傳到各個國家，都說：『長老莎伽陀，能夠降伏惡龍，折服它使它善良。』人和鳥獸到達龍所居住的地方，秋收時節不再受到破壞傷害。因為長老莎伽陀的名聲流傳的緣故，人們為僧眾做供養，供養前食和后食。其中有一個貧窮的女人，虔誠地單獨邀請長老莎伽陀，莎伽陀默默地接受了。接受后，這女人準備了許多酥油乳糜，莎伽陀接受並吃了。女人心想：『這位沙門吃了這麼多酥油乳糜，或許會引發寒病。』就取了像水色、水香、水味的酒拿給他。這位莎伽陀沒有看就喝了，喝完后為她說法語就離開了。回到寺廟中，在那段時間裡，酒勁就發作了，在靠近寺廟門口的地方倒在地上，僧伽梨（Saṃghāti，大衣）、郁多羅僧（Uttarāsaṅga，上衣）、安陀衛（Antarvāsa，內衣）、水囊、缽杖、油囊、革屣（皮鞋）、針線囊各自在一處，身體在一處，醉得不省人事。 當時，佛陀與阿難（Ānanda，佛陀的侍者）遊行。
【English Translation】 English version: Sāgata (name of a person) then transformed into garlands of Utpala flowers (blue lotus), garlands of Campaka flowers (golden flower), garlands of Vāsika flowers (white jasmine), and garlands of Atimuttaka flowers (a type of vine flower). In this way, all the power possessed by the dragon was manifested towards Elder Sāgata. Having manifested such power, because it could not defeat him, it lost its power and light. Sāgata, knowing that the dragon's strength and power were exhausted and it could no longer move, transformed into a tiny body, entered from the dragon's two ears, and exited from its two eyes; after exiting from its two eyes, it entered from its two nostrils, exited from its mouth, and walked back and forth on the dragon's head, without harming the dragon's body. At that time, the dragon, seeing such a thing, was greatly frightened and terrified, and its hairs stood on end. It joined its palms and said to Elder Sāgata: 'I take refuge in you.' Sāgata replied: 'Do not take refuge in me, you should take refuge in what I take refuge in.' The dragon said: 'From now on, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. Know that I will be a Upāsaka (lay male devotee) of the Buddha for the rest of my life.' After this dragon accepted the Three Refuges and became a disciple of the Buddha, it no longer did such fierce and evil things. All people and animals were able to reach the place where it lived, and the autumn harvest was no longer harmed or destroyed. Such a reputation spread to various countries, and everyone said: 'Elder Sāgata is able to subdue evil dragons, subdue them and make them good.' People and animals reached the place where the dragon lived, and the autumn harvest was no longer damaged or harmed. Because of the reputation of Elder Sāgata, people made offerings to the Sangha, offering pre-meal and post-meal food. Among them was a poor woman who devoutly invited Elder Sāgata alone, and Sāgata silently accepted. After accepting, this woman prepared a lot of ghee and milk porridge, which Sāgata accepted and ate. The woman thought: 'This Shramana (wandering ascetic) has eaten so much ghee and milk porridge, perhaps it will cause a cold disease.' So she took wine that looked like water in color, smell, and taste and gave it to him. This Sāgata drank it without looking, and after drinking it, he preached the Dharma to her and left. Returning to the temple, during that time, the effect of the wine took hold, and he fell to the ground near the temple gate. His Saṃghāti (outer robe), Uttarāsaṅga (upper robe), Antarvāsa (inner robe), water bag, staff, oil bag, leather shoes, and needle and thread bag were each in one place, and his body was in another place, drunk and unconscious. At that time, the Buddha was traveling with Ānanda (Buddha's attendant).
行到是處，佛見是比丘，知而故問阿難：「此是何人？」答言：「世尊！此是長老莎伽陀。」佛即語阿難：「是處為我敷坐床辦水，集比丘僧。」阿難受教，即敷坐床辦水、集比丘僧已，往白佛言：「世尊！我已敷坐床辦水、集比丘僧。」佛自知時，佛即洗足，坐阿難所敷床上，問諸比丘：「汝等曾見曾聞，有龍名庵婆羅提他，兇暴惡害，先無有人到其住處，像馬、牛羊、騾驢、駱駝無能近者，乃至諸鳥無敢過上，秋谷熟時破壞諸谷。善男子莎伽陀，能折伏令善，諸人鳥獸得到泉上。」是時眾中有見者言見，聞者言聞。佛語諸比丘：「于汝意云何？此善男子莎伽陀，今能折伏蝦蟆不？」答言：「不能。世尊！」佛言：「如是過罪、若過是罪，皆由飲酒故。從今日若言：『我是佛弟子。』者，不得飲酒，乃至小草頭一滴亦不得飲。」佛種種因緣訶責飲酒已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘飲酒者，波逸提。」
酒者有二種：谷酒、木酒。谷酒者，用食、用麹、用米、或用根莖華葉果、用種種子、用諸藥草雜作酒，酒色、酒香、酒味，飲能醉人者，是名谷酒。木酒者，不用食、不用麹米，但用根莖葉華果、若用種種子作酒，酒色、酒香、酒味，飲能醉人，是名木酒。復有木酒，不用食
【現代漢語翻譯】 現代漢語譯本 走到某個地方，佛陀看見一位比丘，明知故問阿難（Ananda，佛陀的十大弟子之一）: 『這是什麼人？』阿難回答說：『世尊！這是長老莎伽陀（Sagata）。』佛陀就告訴阿難：『在這個地方為我鋪設座位，準備好水，召集比丘僧眾。』阿難接受教誨，立即鋪設好座位，準備好水，召集好比丘僧眾，然後去稟告佛陀說：『世尊！我已經鋪設好座位，準備好水，召集好比丘僧眾。』佛陀知道時機已到，就洗了腳，坐在阿難所鋪設的座位上，問各位比丘：『你們曾經見過或聽說過，有一條龍名叫庵婆羅提他（Ambaratittha），兇暴惡毒，沒有人敢靠近它居住的地方，大象、馬、牛、羊、騾子、驢子、駱駝都無法靠近，甚至連鳥類都不敢從它上方飛過，秋收時節還會破壞莊稼。善男子莎伽陀，能夠降伏它，使人和鳥獸都能到達泉水邊。』當時僧眾中有人說見過，有人說聽過。佛陀告訴各位比丘：『你們認為如何？這位善男子莎伽陀，現在能降伏小小的蛤蟆嗎？』回答說：『不能，世尊！』佛陀說：『像這樣或超過這樣的過錯，都是因為飲酒的緣故。從今天起，如果有人說：『我是佛陀的弟子。』，就不得飲酒，哪怕是小草尖上的一滴也不得飲用。』佛陀用各種因緣來呵斥飲酒之後，告訴各位比丘：『爲了十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘飲酒，犯波逸提（Payantika，一種罪名）。』 酒有兩種：谷酒、木酒。谷酒，是用糧食、用酒麴、用米、或者用根莖花葉果、用種子、用各種藥草混合製作的酒，有酒的顏色、酒的香味、酒的味道，飲用后能使人醉的，這叫做谷酒。木酒，不用糧食、不用酒麴米，只用根莖葉花果、或者用種子製作的酒，有酒的顏色、酒的香味、酒的味道，飲用后能使人醉的，這叫做木酒。還有一種木酒，不用糧食。
【English Translation】 English version Having arrived at a certain place, the Buddha saw a Bhikkhu (Buddhist monk), and knowingly asked Ananda (one of the ten principal disciples of the Buddha): 'Who is this person?' Ananda replied: 'Venerable Sir! This is the elder Sagata (name of a monk).' The Buddha then said to Ananda: 'In this place, prepare a seat for me, prepare water, and gather the Bhikkhu Sangha (monastic community).' Ananda, receiving the instruction, immediately prepared the seat, prepared the water, and gathered the Bhikkhu Sangha, then went to inform the Buddha: 'Venerable Sir! I have prepared the seat, prepared the water, and gathered the Bhikkhu Sangha.' The Buddha, knowing the time was right, washed his feet and sat on the seat prepared by Ananda, and asked the Bhikkhus: 'Have you ever seen or heard of a dragon named Ambaratittha (name of a dragon), fierce and malicious, that no one dared to approach its dwelling place, elephants, horses, cattle, sheep, mules, donkeys, camels could not get near, even birds dared not fly over it, and it would destroy the crops during the autumn harvest? The good man Sagata was able to subdue it, so that people and animals could reach the spring.' At that time, some in the assembly said they had seen it, others said they had heard of it. The Buddha said to the Bhikkhus: 'What do you think? Is this good man Sagata now able to subdue a small toad?' They replied: 'No, Venerable Sir!' The Buddha said: 'Such faults, or faults greater than these, are all caused by drinking alcohol. From today onwards, if anyone says: 'I am a disciple of the Buddha,' they must not drink alcohol, not even a drop on the tip of a blade of grass.' After the Buddha had rebuked drinking alcohol with various reasons, he told the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu drinks alcohol, he commits a Payantika (a type of offense).' There are two kinds of alcohol: grain alcohol and tree alcohol. Grain alcohol is made using food, yeast, rice, or roots, stems, flowers, leaves, fruits, seeds, or various medicinal herbs mixed together, having the color, aroma, and taste of alcohol, and capable of intoxicating those who drink it, this is called grain alcohol. Tree alcohol is made without food, yeast, or rice, but only using roots, stems, leaves, flowers, fruits, or seeds, having the color, aroma, and taste of alcohol, and capable of intoxicating those who drink it, this is called tree alcohol. There is also a kind of tree alcohol that does not use food.
、不用麹米根莖葉華果，但用諸種子諸藥和合作酒，酒色、酒香、酒味，飲能醉人，是名木酒。及前谷酒皆名為酒。若比丘取嘗，咽者亦名為飲，是謂飲酒。
波逸提，波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘飲谷酒，隨咽咽，波逸提。若比丘飲木酒，隨咽咽，波逸提。若比丘飲酢酒，隨咽咽，波逸提。若飲甜酒，隨咽咽，波逸提。若啖麹能醉者，隨咽咽，波逸提。若啖酒糟，隨咽咽，波逸提。若飲酒淀，隨咽咽，波逸提。若飲似酒色、酒香、酒味能令人醉者，隨咽咽，波逸提。若酒色酒香酒味、若酒色酒香、若酒色酒味、若酒香酒味，飲者隨咽咽，波逸提。
不犯者，若但作酒色、無酒香無酒味、不能醉人，飲者不犯。(七十九竟)
佛在王舍城。爾時諸比丘，中前入聚落中后出，中后入聚落中后出，不知出入聚落時節。諸外道出家人嫉心訶罵言：「余出家人，中前入聚落中前出，食后還自住處，皆同和合默然隱住，如鳥母中時自於巢中伏住令子暖。是沙門釋子自言：『善好有德。』而今中前入聚落中后出，中后入聚落中后出，不知入出時節。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，語諸比丘：「云何名比丘，中前入聚落中后
【現代漢語翻譯】 現代漢語譯本：不用酒麴、米、根莖葉、花果，但用各種種子和藥物混合製作的酒，具有酒的顏色、酒的香味、酒的味道，飲用后能使人醉，這叫做木酒。以及前面說的谷酒，都叫做酒。如果比丘拿來品嚐，吞嚥下去，也叫做飲酒，這就是飲酒的定義。
波逸提（Payittiya）：波逸提的意思是煮燒覆障，如果不懺悔過錯，能障礙修道。
在此戒條中，觸犯的情況有：如果比丘飲用谷酒，每吞嚥一口，犯波逸提。如果比丘飲用木酒，每吞嚥一口，犯波逸提。如果比丘飲用醋酒，每吞嚥一口，犯波逸提。如果飲用甜酒，每吞嚥一口，犯波逸提。如果吃酒麴，能使人醉的，每吞嚥一口，犯波逸提。如果吃酒糟，每吞嚥一口，犯波逸提。如果飲用酒淀，每吞嚥一口，犯波逸提。如果飲用類似酒的顏色、酒的香味、酒的味道，能使人醉的，每吞嚥一口，犯波逸提。如果具有酒的顏色、酒的香味、酒的味道，或者具有酒的顏色、酒的香味，或者具有酒的顏色、酒的味道，或者具有酒的香味、酒的味道，飲用者每吞嚥一口，犯波逸提。
不觸犯的情況：如果只是具有酒的顏色，沒有酒的香味，沒有酒的味道，不能使人醉，飲用者不犯。（第七十九條完）
佛陀在王舍城（Rājagṛha）。當時，一些比丘上午進入村落，下午才出來；下午進入村落，下午才出來，不知道出入村落的合適時間。一些外道出家人心懷嫉妒，訶責謾罵說：『其他的出家人，上午進入村落，上午就出來，用齋后就回到自己的住處，都和合默然地居住，就像鳥媽媽在中午時分在巢中伏著，使小鳥溫暖。這些沙門釋子（Śākyaputra），自己說：『善好有德。』而現在上午進入村落，下午才出來；下午進入村落，下午才出來，不知道出入的時間。』這些比丘中，有些少欲知足，奉行頭陀行（dhūta），聽到這些事心中不悅，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，告訴比丘們：『怎麼能叫做比丘，上午進入村落，下午才出來……』
【English Translation】 English version: Not using yeast, rice, roots, stems, leaves, flowers, or fruits, but using various seeds and medicinal herbs mixed together to make alcohol, which has the color, aroma, and taste of alcohol, and can intoxicate people when drunk, this is called wood alcohol. And the grain alcohol mentioned earlier is also called alcohol. If a Bhikkhu takes it to taste and swallows it, it is also called drinking alcohol, and this is the definition of drinking alcohol.
Pācittiya: Pācittiya means 'to cook, burn, cover, and obstruct.' If one does not repent of their mistakes, it can obstruct the path to enlightenment.
In this precept, the offenses are: If a Bhikkhu drinks grain alcohol, with each swallow, he commits a Pācittiya offense. If a Bhikkhu drinks wood alcohol, with each swallow, he commits a Pācittiya offense. If a Bhikkhu drinks sour alcohol, with each swallow, he commits a Pācittiya offense. If he drinks sweet alcohol, with each swallow, he commits a Pācittiya offense. If he eats yeast that can intoxicate, with each swallow, he commits a Pācittiya offense. If he eats alcohol residue, with each swallow, he commits a Pācittiya offense. If he drinks alcohol sediment, with each swallow, he commits a Pācittiya offense. If he drinks something that resembles the color, aroma, and taste of alcohol and can intoxicate people, with each swallow, he commits a Pācittiya offense. If it has the color, aroma, and taste of alcohol, or the color and aroma of alcohol, or the color and taste of alcohol, or the aroma and taste of alcohol, the drinker commits a Pācittiya offense with each swallow.
Non-offenses: If it only has the color of alcohol, without the aroma or taste of alcohol, and cannot intoxicate people, the drinker does not commit an offense. (End of rule 79)
The Buddha was in Rājagṛha (王舍城). At that time, some Bhikkhus entered villages in the late morning and left in the afternoon; entered villages in the afternoon and left in the afternoon, not knowing the proper times to enter and leave villages. Some non-Buddhist ascetics, with jealous minds, scolded and reviled, saying: 'Other ascetics enter villages in the late morning and leave in the late morning, and after eating, they return to their dwellings, all harmoniously and silently dwelling, like a mother bird sitting in her nest at midday, keeping her chicks warm. These Śākyaputras (釋子) say of themselves: 'Good and virtuous.' But now they enter villages in the late morning and leave in the afternoon; enter villages in the afternoon and leave in the afternoon, not knowing the proper times to enter and leave.' Among these Bhikkhus, some who were content with little, practicing dhūta (頭陀行), upon hearing these things, were displeased and reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the Bhikkhus: 'How can one be called a Bhikkhu, entering villages in the late morning and leaving in the afternoon...'
出、中后入聚落中后出，不知出入時節？」佛爾時但訶責而未結戒。
又佛在舍衛國。爾時長老迦留陀夷得阿羅漢道，心中作是念：「我先在六群比丘中，于舍衛國污辱諸家，我今當還令此諸家清凈。」作是念已，入舍衛國俱度九百九十九家，若夫得道而婦不得、若婦得道而夫不得，則不說數，但數夫婦俱得道者。爾時舍衛城有一婆羅門家，應以聲聞得度，迦留陀夷作是念：「我復能度是家者，于舍衛城中滿千家俱度。」作是念已，過夜晨朝著衣持缽入舍衛城乞食，遊行到是婆羅門舍。爾時婆羅門有小因緣不在，是婆羅門婦閉門作煎餅，迦留陀夷即入禪定，于門外沒在庭前現。從禪定起彈指，婦即回顧即見，便看門猶閉，作是念：「此沙門從何處入？此必貪餅故來，我終不與，若使眼脫我亦不與。」即以神力兩眼脫出。見已復念：「出眼如碗我亦不與。」即以神力變眼如碗。見已復念：「倒立我前亦不能與。」即以神力於前倒立。復念：「若死我亦不與。」復以神力入滅受想定，心想皆滅無所覺知。爾時婆羅門婦見已，喚問牽挽不動，婦即驚怖作是念：「是沙門大惡乃爾，此常出入波斯匿王所，末利夫人師。若聞某婆羅門家死者，我等得大衰惱，若活者我與一餅。」迦留陀夷即出滅受想定，身動便起。婦即看餅
【現代漢語翻譯】 現代漢語譯本：『出、中后入聚落中后出，不知出入時節？』佛陀當時只是訶責，而沒有結戒。 又佛陀在舍衛國（Śrāvastī，古印度城市）。當時長老迦留陀夷（Kālodāyin，佛陀弟子）證得阿羅漢（Arhat，佛教修行果位）道，心中這樣想：『我先前在六群比丘（group of six monks）中，在舍衛國玷污了各家各戶，我現在應當使這些人家清凈。』這樣想后，進入舍衛國，共同度化了九百九十九家，如果丈夫得道而妻子沒有得道，或者妻子得道而丈夫沒有得道，就不計算在內，只計算夫婦一同得道的人家。當時舍衛城有一戶婆羅門（Brahmin，古印度祭司階層）家，應該以聲聞（Śrāvaka，聽聞佛法而悟道的修行者）道得度，迦留陀夷這樣想：『我如果能度化這家，就在舍衛城中圓滿一千家共同得度。』這樣想后，過夜后早晨穿好衣服，拿著缽進入舍衛城乞食，到達這戶婆羅門家。當時婆羅門因為一點小事不在家，婆羅門婦人關著門做煎餅，迦留陀夷立即進入禪定（Dhyāna，冥想狀態），從門外消失，在庭院前顯現。從禪定中起來彈指，婦人立即回頭看見，再看門仍然關著，這樣想：『這個沙門（Śramaṇa，出家修行者）從哪裡進來的？這一定是貪圖餅才來的，我終究不給他，即使眼珠脫落我也不給。』立即用神力使兩隻眼睛脫出。看見后又想：『眼珠像碗一樣我也不給。』立即用神力把眼睛變成像碗一樣。看見后又想：『倒立在我面前我也不能給他。』立即用神力在她面前倒立。又想：『即使死了我也不給他。』立即用神力進入滅受想定（nirodha-samāpatti，一種高級禪定狀態），心念和想法都滅盡，沒有知覺。當時婆羅門婦人看見后，呼喚、拉扯都不能動，婦人立即驚恐，這樣想：『這個沙門太惡劣了，他經常出入波斯匿王（Prasenajit，拘薩羅國國王）那裡，是末利夫人（Mallikā，波斯匿王王后）的老師。如果聽說某婆羅門家死了人，我們就要遭受大的衰敗和惱害，如果他還活著，我就給他一個餅。』迦留陀夷立即從滅受想定中出來，身體動了動就起來了。婦人立即去看餅。
【English Translation】 English version: 『Going out, entering the settlement after midday, going out after midday, not knowing the proper time for entering and exiting?』 At that time, the Buddha only rebuked them and did not establish a precept. Furthermore, the Buddha was in Śrāvastī (ancient Indian city). At that time, the elder Kālodāyin (Buddha's disciple) attained the state of Arhat (Buddhist attainment), and he thought to himself: 『I was previously among the group of six monks, and I defiled various families in Śrāvastī. Now I should purify these families.』 After thinking this, he entered Śrāvastī and together converted nine hundred and ninety-nine families. If the husband attained the path but the wife did not, or if the wife attained the path but the husband did not, these were not counted, only those families where both husband and wife attained the path together were counted. At that time, there was a Brahmin (ancient Indian priestly class) family in Śrāvastī that should be saved through the path of a Śrāvaka (one who attains enlightenment by hearing the Dharma). Kālodāyin thought: 『If I can convert this family, then I will have completed a thousand families converted together in Śrāvastī.』 After thinking this, he spent the night and in the morning put on his robes, carried his bowl, and entered Śrāvastī to beg for food, arriving at this Brahmin's house. At that time, the Brahmin was away on a minor matter, and the Brahmin's wife was making pancakes behind closed doors. Kālodāyin immediately entered Dhyāna (meditative state), disappeared from outside the door, and appeared in the courtyard. Coming out of Dhyāna, he snapped his fingers, and the woman immediately turned around and saw him, then looked at the door, which was still closed. She thought: 『Where did this Śramaṇa (wandering ascetic) come from? He must be greedy for pancakes, and I will not give him any, even if my eyes fall out, I will not give him any.』 Immediately, she used her supernatural power to make both eyes fall out. Seeing this, she thought again: 『Even if my eyes are like bowls, I will not give him any.』 Immediately, she used her supernatural power to transform her eyes into bowls. Seeing this, she thought again: 『Even if he stands upside down in front of me, I will not give him any.』 Immediately, he used his supernatural power to stand upside down in front of her. She thought again: 『Even if he dies, I will not give him any.』 Immediately, he used his supernatural power to enter nirodha-samāpatti (a high state of meditation), his mind and thoughts extinguished, without any awareness. At that time, the Brahmin's wife saw this, and calling out and pulling him did not move him. The woman was immediately frightened and thought: 『This Śramaṇa is too evil, he often goes in and out of King Prasenajit's (King of Kosala) palace, and he is the teacher of Queen Mallikā (Queen of Kosala). If it is heard that someone died in the Brahmin's house, we will suffer great decline and distress. If he is still alive, I will give him a pancake.』 Kālodāyin immediately came out of nirodha-samāpatti, his body moved, and he got up. The woman immediately looked at the pancake.
，先所煎者皆好，意惜不與，當更煎之。即煎轉勝，復不以與。即刮瓫邊取殘面煎，復勝於前。復作是念：「此等皆好，當以先者與之。」適舉一餅，余皆相著。迦留陀夷言：「姊！隨心欲與我幾許便取。」即舉四餅持與迦留陀夷。迦留陀夷不受言：「我不須是餅，若汝欲施者可以與僧。」是婆羅門婦，先世曾供養佛，種善根近，正見利根，本因緣強，堪任今世得道，諸善根牽故，便作是念：「是比丘實不貪餅，但愍我故來。」即作是念：「我所有餅盡當與僧。」語言：「善人！我盡持筐餅施僧。」答言：「隨意。」即持餅筐詣祇桓中，打揵捶集比丘僧，與僧餅竟，在迦留陀夷前坐聽說法。爾時迦留陀夷即隨順觀本因緣為說妙法，即于座上遠塵離垢，于諸法中得法眼凈。是女人聞法、知法、見法、入法，度疑悔不隨他，于佛法中得自在，心無所畏。從坐起頭面禮迦留陀夷足言：「我從今日歸依佛、歸依法、歸依僧，知我盡形作佛優婆夷。」時迦留陀夷復為說法示教利喜，示教利喜已默然。是女人聞法示教利喜已，頭面禮長老迦留陀夷足右繞而去。還到自舍，時夫於後來還，婦語夫言：「汝去後我閉門作煎餅，時阿阇梨迦留陀夷來，現種種神力。我持是餅與祇桓僧，阿阇梨迦留陀夷為我說法，我得須陀洹道。汝今可往，
亦當為汝說法。」是婆羅門前世曾供養佛，種善根近，正見利根，本因緣強，堪任今世得道，諸善根力牽故，便往詣長老迦留陀夷所，頭面禮足在前而坐。迦留陀夷即隨順觀本因緣為說種種妙法，即于座上遠塵離垢得法眼凈。是婆羅門聞法、知法、見法、入法，度疑悔不隨他，于佛法中得自在，心無所畏。從座起頭面禮長老迦留陀夷足言：「我從今日歸依佛、歸依法、歸依僧，知我盡形作佛優婆塞。」迦留陀夷復為婆羅門說種種法示教利喜，示教利喜已默然。婆羅門聞法示教利喜已，從座起頭面禮足右繞而去，還到自舍語婦言：「我等無有善知識大利益我等如阿阇梨迦留陀夷者。何以故？我等因阿阇梨迦留陀夷故，破二十身見、斷三惡道、無量苦惱令作有量、入正定見四諦。大德迦留陀夷所須衣被、飲食、臥具、湯藥種種生活具，我等當與。」婦言：「便往自恣請。」婆羅門即時往詣祇桓，到迦留陀夷所，頭面禮足在前而坐。坐已語迦留陀夷：「大德知不？我等無有善知識大利益我等如大德者。何以故？我等因大德迦留陀夷故，破二十身見、斷三惡道、無量苦惱令作有量、入正定見四諦。大德！若有所須衣服、飲食、臥具、湯藥種種生活具，自恣受我請，當隨意取。」答言：「爾。」是迦留陀夷，有所須衣食臥具湯藥
，往彼取之。
是婆羅門有一兒，學婆羅門法，婦婆羅門女。父母語兒言：「汝知不？我等更無好知識大利益我等如大德迦留陀夷者。何以故？我等因大德迦留陀夷故，破二十身見、斷三惡道、無量苦惱令作有量、入正定見四諦，如汝好供養我等。若我等死後，當如是供養大德迦留陀夷。」兒答言：「爾。」世法無常如偈所說：
「常者皆盡， 高者亦墮； 合會有離， 生者有死。」
是兒父母死已，作孝除服洗浣竟，往詣迦留陀夷所，頭面禮足在一面坐，白言：「我視大德迦留陀夷如父母無異。若有所須衣服、飲食、臥具、湯藥種種生活具，自恣受我請，當隨意取，如從我父母取。」答言：「爾。」爾時迦留陀夷所須衣服、飲食、臥具、湯藥，從彼家取。
爾時有五百賊，作惡事竟入舍衛城，賊主年少端正。婆羅門兒婦機上遙見，心生染著，便喚婢使語，其人來入共相娛樂。是婢即往語言：「某婆羅門婦喚汝來入共相娛樂。」賊主即入。一時迦留陀夷，晨朝著衣持缽入是婆羅門舍，婦為敷座，坐已共相問訊在一面坐。婆羅門兒婦，疾為辦飲食，自手行水，自與多美飲食，自恣飽滿竟。行水洗手，取小床坐聽法。爾時迦留陀夷為種種因緣訶責淫慾，讚歎離淫慾，種種因緣訶責破戒、讚歎
【現代漢語翻譯】 現代漢語譯本： 然後去那裡拿取所需之物。
這位婆羅門有一個兒子，學習婆羅門教法，娶婆羅門女子為妻。他的父母告訴兒子：『你知道嗎？再也沒有比大德迦留陀夷（Kāludāyi，佛陀弟子名）更能給我們帶來好的知識和大利益的人了。為什麼呢？我們因為大德迦留陀夷的緣故，破除了二十種身見，斷除了三惡道，將無量的苦惱變為有限，進入了正確的四諦之見，就像你好好供養我們一樣。如果我們死後，你應該這樣供養大德迦留陀夷。』兒子回答說：『好的。』世間萬法無常，正如偈語所說：
『常者皆會消逝，高者也會墮落； 合會終有離別，生者終有一死。』
這位兒子的父母去世后，他辦完喪事，脫下喪服，洗凈身體，前往迦留陀夷的住所，頭面頂禮他的雙足，在一旁坐下，說道：『我看待大德迦留陀夷就像父母一樣沒有區別。如果有什麼需要的衣服、飲食、臥具、湯藥以及各種生活用品，請隨意接受我的供養，就像從我父母那裡拿取一樣。』迦留陀夷回答說：『好的。』此後，迦留陀夷所需的衣服、飲食、臥具、湯藥，都從這家取用。
當時有五百個盜賊，作惡事後進入舍衛城（Śrāvastī，古印度城市名），盜賊首領年輕英俊。婆羅門兒媳在織機旁遠遠看見他，心中生起愛慕之情，便叫來婢女吩咐，讓那個人進來一同享樂。婢女立刻前去說道：『某婆羅門婦人叫你進去一同享樂。』盜賊首領隨即進入。一次，迦留陀夷早晨穿好衣服，拿著缽進入這位婆羅門家，婦人為他鋪設座位，他坐下後互相問候，在一旁坐下。婆羅門兒媳迅速準備飲食，親自倒水，親自給他豐盛美味的食物，讓他隨意吃飽。吃飽后，倒水洗手，拿來小床坐下聽法。當時，迦留陀夷用各種因緣來呵斥淫慾，讚歎遠離淫慾，用各種因緣來呵斥破戒，讚歎持戒。
【English Translation】 English version: Then go there and take what is needed.
This Brahmin had a son who studied Brahminical law and married a Brahmin woman. His parents told their son, 'Do you know? There is no one who can bring us better knowledge and greater benefit than the venerable Kāludāyi (name of a disciple of the Buddha). Why? Because of the venerable Kāludāyi, we have broken through twenty kinds of self-views, cut off the three evil paths, transformed immeasurable suffering into finite suffering, and entered the correct view of the Four Noble Truths, just as you provide for us well. If we die, you should provide for the venerable Kāludāyi in this way.' The son replied, 'Yes.' The world is impermanent, as the verse says:
'What is constant will all perish, what is high will also fall; Meetings will eventually lead to separations, and those who are born will eventually die.'
After the son's parents died, he completed the funeral rites, took off his mourning clothes, and washed himself clean. He went to Kāludāyi's residence, prostrated himself at his feet, and sat to one side, saying, 'I regard the venerable Kāludāyi as no different from my parents. If you need any clothes, food, bedding, medicine, or various necessities of life, please feel free to accept my offerings, just as you would take them from my parents.' Kāludāyi replied, 'Yes.' From then on, Kāludāyi took the clothes, food, bedding, and medicine he needed from this family.
At that time, there were five hundred thieves who, after committing evil deeds, entered Śrāvastī (name of an ancient Indian city). The leader of the thieves was young and handsome. The Brahmin's daughter-in-law saw him from afar at her loom and developed a fondness for him. She called a maidservant and instructed her to invite that man to come in and enjoy themselves together. The maidservant immediately went and said, 'A certain Brahmin woman invites you to come in and enjoy yourselves together.' The thief leader then entered. One day, Kāludāyi, in the morning, put on his robes and carried his bowl into this Brahmin's house. The woman prepared a seat for him, and after he sat down, they exchanged greetings and sat to one side. The Brahmin's daughter-in-law quickly prepared food and drink, personally poured water, and personally gave him abundant and delicious food, allowing him to eat his fill. After he finished eating, she poured water for him to wash his hands and brought a small bed to sit on and listen to the Dharma. At that time, Kāludāyi used various reasons to rebuke lust and praise detachment from lust, and used various reasons to rebuke breaking the precepts and praise upholding the precepts.
持戒，如是說法已從坐起去。時婦作是念：「是比丘種種因緣訶責淫慾、讚歎離欲、訶責破戒、讚歎持戒，是比丘必當見我二人共作惡事，是故作是語。我夫更無同心愛念如是沙門者，若以是事語我夫者，我當受大苦惱。」作是念已語賊言：「汝聞沙門種種因緣訶責淫慾、讚歎離欲、訶責破戒、讚歎持戒耶？是比丘必當見我等二人共作惡事，我夫更無同心愛念如是沙門者，若以是事語我夫者，我等當受大苦惱。」賊主言：「余當云何？」答言：「當除滅去。」賊主言：「此有大威德力，凈飯王師婆羅門子，常出入波斯匿王所，末利夫人師，云何可殺？」答言：「我能作因緣必令可殺。」是女人中后佯病臥地，遣人往喚迦留陀夷言：「來看我病。」迦留陀夷中后著衣往看，即與坐處共相問訊。迦留陀夷就坐，種種因緣為說法，示教利喜已欲起去。婦言：「善人！莫去。隨爾所時為我說法，我漸小差，苦受滅樂受生。」迦留陀夷聞是語已，復為說種種法，示教利喜已欲去，又言：「善人！莫去。隨爾所時為我說法，我便得差，苦受滅樂受生。」迦留陀夷復為更說種種法示教利喜乃至日沒。闇時迦留陀夷起到糞聚所，賊主以利刀斷頭埋著糞中。是時說戒日，祇桓中行籌，長一籌。共相謂言：「誰不來者？」比坐皆言：「迦留
【現代漢語翻譯】 現代漢語譯本： 說完這些持戒的教義后，那位比丘就從座位上起身離開了。當時，那個婦人心中想：『這位比丘用各種理由呵斥淫慾、讚美遠離淫慾，呵斥破戒、讚美持戒，這位比丘一定是看見我們兩人一同做惡事，所以才說這些話。我的丈夫再也沒有像對這位沙門（Śrāmaṇa）[指修行者]一樣同心愛念的人了，如果他把這件事告訴我丈夫，我一定會遭受巨大的苦惱。』 這樣想著，她就對賊人說：『你聽到那位沙門用各種理由呵斥淫慾、讚美遠離淫慾，呵斥破戒、讚美持美持戒了嗎？那位比丘一定是看見我們兩人一同做惡事，我的丈夫再也沒有像對這位沙門一樣同心愛念的人了，如果他把這件事告訴我丈夫，我們都會遭受巨大的苦惱。』 賊首問：『那我該怎麼辦？』婦人回答說：『應該把他除掉。』賊首說：『這個人有很大的威德和力量，他是凈飯王（Śuddhodana-rāja）[釋迦牟尼佛的父親]的老師的婆羅門（Brāhmaṇa）[古印度祭司]之子，經常出入波斯匿王（Prasenajit）[古印度拘薩羅國國王]的住所，還是末利夫人（Mallikā）[波斯匿王的夫人]的老師，怎麼能殺他呢？』婦人回答說：『我能製造機會，一定能讓他被殺。』 這個婦人之後假裝生病，躺在地上，派人去叫迦留陀夷（Kālodāyin）[佛陀的弟子]來說：『請來看看我的病。』迦留陀夷在下午穿好衣服前去看她，婦人請他坐下，互相問候。迦留陀夷坐下後，用各種理由為她說法，開示教導，使她歡喜，然後想要起身離開。婦人說：『善人！請不要走。請您隨時為我說法，我的病漸漸好轉，苦受滅除，樂受生起。』 迦留陀夷聽到這些話后，又為她說各種法，開示教導，使她歡喜，然後想要離開，婦人又說：『善人！請不要走。請您隨時為我說法，我的病就能痊癒，苦受滅除，樂受生起。』迦留陀夷又為她說了更多的法，開示教導，直到日落。 天黑時，迦留陀夷走到糞堆旁，賊首用鋒利的刀砍下他的頭，埋在糞堆里。當時是說戒日，祇桓精舍（Jetavana-vihāra）[佛陀在世時居住的精舍]中發放籌碼，多出了一根籌碼。大家互相詢問：『誰沒有來？』同坐的人都說：『迦留陀夷（Kālodāyin）。』
【English Translation】 English version: Having spoken thus about upholding the precepts, the Bhikṣu (monk) rose from his seat and departed. At that time, the woman thought to herself: 'This Bhikṣu, with various reasons, rebukes lust, praises detachment from lust, rebukes breaking the precepts, and praises upholding the precepts. This Bhikṣu must have seen the two of us doing evil deeds together, which is why he spoke these words. My husband has no one he cherishes and loves as much as this Śrāmaṇa (ascetic). If he tells my husband about this, I will suffer great distress.' Thinking thus, she said to the thief: 'Did you hear the Śrāmaṇa, with various reasons, rebuking lust, praising detachment from lust, rebuking breaking the precepts, and praising upholding the precepts? This Bhikṣu must have seen the two of us doing evil deeds together. My husband has no one he cherishes and loves as much as this Śrāmaṇa. If he tells my husband about this, we will both suffer great distress.' The thief leader asked: 'What should I do then?' The woman replied: 'We should eliminate him.' The thief leader said: 'This person has great power and virtue. He is the son of the Brāhmaṇa (priest) who was the teacher of Śuddhodana-rāja (King Śuddhodana) [father of the Buddha], and he frequently visits Prasenajit (King Prasenajit) [king of Kosala] and is the teacher of Mallikā (Queen Mallika) [Queen of Kosala]. How can we kill him?' The woman replied: 'I can create an opportunity to ensure he can be killed.' Afterwards, this woman pretended to be ill and lay on the ground, sending someone to call for Kālodāyin (Kālodāyin) [one of the Buddha's disciples], saying: 'Please come and see my illness.' Kālodāyin, in the afternoon, put on his robes and went to see her. She invited him to sit down, and they exchanged greetings. Kālodāyin sat down and, with various reasons, spoke Dharma (teachings) for her, instructing, guiding, and delighting her, and then wanted to rise and leave. The woman said: 'Good sir! Please do not leave. Please speak Dharma for me for as long as you can, and my illness will gradually improve, suffering will cease, and happiness will arise.' Upon hearing these words, Kālodāyin again spoke various Dharmas for her, instructing, guiding, and delighting her, and then wanted to leave. The woman again said: 'Good sir! Please do not leave. Please speak Dharma for me for as long as you can, and I will recover, suffering will cease, and happiness will arise.' Kālodāyin again spoke more Dharmas for her, instructing, guiding, and delighting her, until sunset. When it was dark, Kālodāyin went to the dung heap, and the thief leader cut off his head with a sharp knife and buried it in the dung heap. At that time, it was the day for reciting the precepts, and in Jetavana-vihāra (Jetavana Monastery) [monastery where the Buddha resided], tokens were being distributed, and there was one extra token. Everyone asked each other: 'Who is not here?' Those sitting together said: 'Kālodāyin.'
陀夷不來，誰受欲？」答言：「無有。」諸比丘不知云何？是事白佛。佛語諸比丘：「汝等作布薩說戒，迦留陀夷已入涅槃。我與善男子迦留陀夷，少一身不滿五百世共伴，今則別離。」佛過夜已，晨朝著衣眾僧圍繞恭敬，入舍衛城到糞聚所。佛神力故，死屍踴出在虛空中，諸比丘取著床上持出城。諸比丘及弟子，以大德供具燒身起塔供養。波斯匿王聞長老迦留陀夷某婆羅門家死，即滅七世，左右十家皆奪財物，捕取五百賊悉截手足著祇桓塹中。諸比丘入城乞食，聞是事已白佛，佛言：「如是過罪及余過罪，皆由非時入聚落。」佛言：「若迦留陀夷不非時入聚落者，不於是婆羅門家為人所殺。」佛種種因緣訶責非時入聚落已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘非時入聚落，波逸提。」
非時者，過日中后至地未了，是中間名為非時。
聚落者，白衣舍。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘非時入聚落，波逸提。隨所入，隨一一波逸提。
爾時為病比丘，欲從白衣舍索羹飯、飲食粥，不得去故，看病比丘苦惱，病者增長。諸比丘不知云何？是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「
【現代漢語翻譯】 現代漢語譯本： 『迦留陀夷（Kāludāyin，佛陀弟子名）不來，誰來接受供養？』回答說：『沒有人。』眾比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀告訴眾比丘：『你們舉行布薩（Poṣadha，每半月誦戒的儀式）說戒，迦留陀夷已經入涅槃（Nirvāṇa，解脫）。我和善男子迦留陀夷，在不滿五百世的輪迴中，總是少一個人與我們同行，如今我們最終分別了。』佛陀過了一夜后，早晨穿好衣服，眾僧圍繞恭敬，進入舍衛城（Śrāvastī，古印度城市名），來到糞堆處。由於佛陀的神力，死屍從糞堆中涌出，懸浮在空中，眾比丘取下屍體放在床上，擡出城外。眾比丘和弟子們用盛大的供品火化了他的遺體，並建造佛塔供養。波斯匿王（Prasenajit，古印度拘薩羅國國王）聽說長老迦留陀夷死在某個婆羅門（Brāhmaṇa，古印度社會等級）家中，就滅了那家七代人，沒收了左右十家人的財產，逮捕了五百名盜賊，砍斷他們的手腳，扔進祇桓（Jetavana，祇樹給孤獨園的簡稱）的壕溝中。眾比丘入城乞食，聽到這件事後稟告了佛陀，佛陀說：『這樣的罪過以及其他的罪過，都是因為不合時宜地進入村落。』佛陀說：『如果迦留陀夷不非時進入村落，就不會在那婆羅門家被人殺害。』佛陀用各種因緣責備了非時進入村落的行為，然後告訴眾比丘：『爲了十種利益，我與比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘非時進入村落，犯波逸提（Pāyantika，一種罪名）。』
非時，指的是過了中午之後，到天黑之前，這段時間稱為非時。
聚落，指的是白衣（在家信徒）的住所。
波逸提，意思是煮燒覆蓋障礙，如果不懺悔，就會障礙修道。
這條戒律中，如果比丘非時進入村落，就犯波逸提罪。每進入一次，就犯一次波逸提罪。
當時，有生病的比丘，想要從白衣家索取羹飯、飲食粥，但因為不能去，照顧病人的比丘感到苦惱，病人的病情也加重了。眾比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒后，告訴眾比丘：
【English Translation】 English version: 『If Kāludāyin (name of a disciple of the Buddha) does not come, who will receive the offerings?』 The answer was: 『No one.』 The bhikkhus (monks) did not know what to do, so they reported this matter to the Buddha. The Buddha told the bhikkhus: 『You should perform the Uposatha (Poṣadha, a fortnightly ceremony of reciting the precepts) and recite the precepts, for Kāludāyin has already entered Nirvana (Nirvāṇa, liberation). I and the good man Kāludāyin, in less than five hundred lifetimes of reincarnation, always lacked one person to accompany us, and now we are finally separated.』 After the Buddha spent the night, he put on his robes in the morning, and surrounded by the sangha (monastic community) with reverence, he entered Śrāvastī (name of an ancient Indian city) and arrived at the dung heap. Due to the Buddha's divine power, the corpse emerged from the dung heap and floated in the air. The bhikkhus took the corpse down and placed it on a bed, carrying it out of the city. The bhikkhus and disciples cremated his remains with great offerings and built a stupa (a dome-shaped structure) to enshrine them. King Prasenajit (name of the king of Kosala in ancient India) heard that the elder Kāludāyin had died in the house of a certain Brāhmaṇa (a social class in ancient India), so he exterminated seven generations of that family, confiscated the property of the ten families on either side, arrested five hundred thieves, cut off their hands and feet, and threw them into the moat of Jetavana (short for Jetavana-vihāra). The bhikkhus entered the city to beg for food, and after hearing about this, they reported it to the Buddha. The Buddha said: 『Such transgressions and other transgressions are all due to entering villages at inappropriate times.』 The Buddha said: 『If Kāludāyin had not entered the village at an inappropriate time, he would not have been killed in that Brāhmaṇa's house.』 The Buddha rebuked the act of entering villages at inappropriate times with various reasons, and then told the bhikkhus: 『For ten benefits, I have established precepts for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu enters a village at an inappropriate time, he commits a Pāyantika (a type of offense).』
Inappropriate time refers to the time after noon until it gets dark. This period is called inappropriate time.
Village refers to the residence of laypeople (lay followers).
Pāyantika means to cook, burn, cover, and obstruct. If one does not repent, it will obstruct the path of cultivation.
In this precept, if a bhikkhu enters a village at an inappropriate time, he commits a Pāyantika offense. Each time he enters, he commits a Pāyantika offense.
At that time, there was a sick bhikkhu who wanted to ask for soup, rice, and porridge from the house of a layperson, but because he could not go, the bhikkhu taking care of the sick person felt distressed, and the sick person's condition worsened. The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the sangha of bhikkhus because of this matter, praised the precepts and praised upholding the precepts with various reasons, and after praising the precepts and praising upholding the precepts, he told the bhikkhus:
從今是戒應如是說：若比丘非時入聚落，不白余比丘，波逸提。」
余比丘者，謂眼所見。
是中犯者，若比丘在阿練兒處，白余比丘入聚落，從聚落還到阿練兒處，即以先白復至聚落，波逸提。
又比丘在阿練兒處，白余比丘入聚落，從聚落入聚落僧坊，即以先白復至聚落，波逸提。
又比丘在阿練兒處，白余比丘入聚落，從聚落入所住處，即以先白復入聚落，波逸提。
若比丘在聚落僧坊，白余比丘入聚落，從聚落還入聚落僧坊，即以先白復至聚落，波逸提。
又比丘在聚落僧坊，白余比丘入聚落，從聚落至所住處，即以先白復入聚落，波逸提。
又比丘在聚落僧坊，白余比丘入聚落，從聚落至阿練兒處，即以先白復入聚落，波逸提。
若比丘在所住處，白余比丘入聚落，從聚落至所住處，即以先白復入聚落，波逸提。
又比丘在所住處，白余比丘入聚落，從聚落至阿練兒處，即以先白復入聚落，波逸提。
又比丘在所住處，白余比丘入聚落，從聚落入聚落僧坊，即以先白復入聚落，波逸提。
若比丘非時入聚落，不白余比丘，隨所經過大巷小巷，隨得爾所突吉羅。隨入白衣家，隨一一波逸提。
有一比丘寄衣在居士舍，是比丘聞居
【現代漢語翻譯】 現代漢語譯本： 從今以後，戒律應當這樣宣說：如果比丘在非規定的時間進入村落，沒有告知其他比丘，就犯波逸提（Pācittiya，一種輕罪）。
這裡所說的『其他比丘』，是指眼睛能夠看見的比丘。
關於其中的違犯情況：如果比丘住在阿練若處（arañña，遠離人煙的處所），告知其他比丘要進入村落，從村落返回阿練若處后，又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在阿練若處，告知其他比丘要進入村落，從村落進入村落僧坊（saṃghārāma，僧侶居住的寺院），又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在阿練若處，告知其他比丘要進入村落，從村落返回到自己的住所，又以先前告知過為理由再次進入村落，就犯波逸提。
如果比丘住在村落僧坊，告知其他比丘要進入村落，從村落返回村落僧坊后，又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在村落僧坊，告知其他比丘要進入村落，從村落返回到自己的住所，又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在村落僧坊，告知其他比丘要進入村落，從村落返回到阿練若處，又以先前告知過為理由再次進入村落，就犯波逸提。
如果比丘住在自己的住所，告知其他比丘要進入村落，從村落返回到自己的住所后，又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在自己的住所，告知其他比丘要進入村落，從村落返回到阿練若處，又以先前告知過為理由再次進入村落，就犯波逸提。
又如果比丘住在自己的住所，告知其他比丘要進入村落，從村落進入村落僧坊，又以先前告知過為理由再次進入村落，就犯波逸提。
如果比丘在非規定的時間進入村落，沒有告知其他比丘，那麼每經過一條大街小巷，就犯一個突吉羅（dukkaṭa，一種更輕微的罪）。每進入一個在家居士的家，就犯一個波逸提。
有一個比丘將衣服寄放在居士的家中，這個比丘聽聞...
【English Translation】 English version: Henceforth, the precept should be recited thus: 'If a bhikkhu enters a village at an improper time without informing another bhikkhu, there is an offense of Pācittiya (a minor offense).'
'Another bhikkhu' here refers to a bhikkhu within sight.
Regarding the offenses herein: If a bhikkhu is in a forest dwelling (arañña), informs another bhikkhu that he will enter a village, and after returning from the village to the forest dwelling, re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in a forest dwelling, informs another bhikkhu that he will enter a village, and goes from the village to a village monastery (saṃghārāma), then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in a forest dwelling, informs another bhikkhu that he will enter a village, and returns from the village to his dwelling place, then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
If a bhikkhu is in a village monastery, informs another bhikkhu that he will enter a village, and after returning from the village to the village monastery, re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in a village monastery, informs another bhikkhu that he will enter a village, and returns from the village to his dwelling place, then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in a village monastery, informs another bhikkhu that he will enter a village, and returns from the village to the forest dwelling, then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
If a bhikkhu is in his dwelling place, informs another bhikkhu that he will enter a village, and after returning from the village to his dwelling place, re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in his dwelling place, informs another bhikkhu that he will enter a village, and returns from the village to the forest dwelling, then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
Furthermore, if a bhikkhu is in his dwelling place, informs another bhikkhu that he will enter a village, and goes from the village to a village monastery, then re-enters the village based on the previous announcement, there is an offense of Pācittiya.
If a bhikkhu enters a village at an improper time without informing another bhikkhu, for every major or minor street he passes through, there is an offense of Dukkaṭa (a lighter offense). For every layperson's house he enters, there is an offense of Pācittiya.
There was a bhikkhu who left his robe at a householder's home. This bhikkhu heard...
士舍為火所燒，忘不白余比丘，從僧坊出向聚落，爾時憶念：「我不白余比丘。」憶已道中還至僧坊，白余比丘。爾所時間居士舍燒盡，比丘衣亦俱燒盡。居士言：「汝何故後來？若先來佐我救火者，汝衣亦當不燒。」是比丘不知云何？以是事白佛。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘非時入聚落，不白余比丘，波逸提，除急因緣。」
急因緣者，若聚落失火、若八難中一一難起，去者，不犯。(八十竟)
佛在舍衛國。爾時有一居士，因跋難陀釋子請佛及僧明日食，佛默然受請。居士知佛默然受已，從坐起頭面禮佛足右繞而去，還自舍通夜辦種種多美飲食。跋難陀常出入多家，晨朝著衣持缽入諸家。時僧坊中無有人唱時到，亦無打犍捶者，佛告阿難：「時到汝自知之。」阿難即令唱時到打揵槌，佛及僧入是居士舍，無有人迎佛作禮敬敷坐處者，時佛語阿難：「今時所應作者便作。」阿難即約敕主人令敷座處，即敷座處。佛及僧坐已，佛語阿難：「所應次第作事，汝自當知。」阿難即時語居士言：「佛及僧坐久，食具已辦，何不下食？」居士言：「小住！待跋難陀釋子來。」佛小默然。第二復語阿難：「次第所應作事，汝自當知。」阿難
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（Bhikkhu，佛教僧侶）的住所被火燒燬，他忘記告知其他比丘，就從僧伽（Sangha，僧團）住所前往村落，這時他憶念起：『我沒有告知其他比丘。』憶念之後，他在路上返回僧伽住所，告知其他比丘。在這段時間裡，居士（居士，在家信徒）的住所完全被燒燬，比丘的衣服也被一起燒燬。居士說：『你為什麼後來才來？如果你早點來幫助我救火，你的衣服也不會被燒燬。』這位比丘不知道該怎麼辦，就把這件事告訴了佛陀（Buddha，覺悟者）。佛陀因為這件事召集比丘僧團，用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒之後，告訴諸位比丘：『從今以後，這條戒律應該這樣說：如果比丘在非時進入村落，沒有告知其他比丘，犯波逸提（Pācittiya，一種輕罪），除非有緊急因緣。』
緊急因緣是指，如果村落失火，或者八難（Aṭṭha-akkhaṇa，沒有機會修行佛法的八種情況）中的任何一種發生，前往者，不犯戒。（八十竟）
佛陀住在舍衛國（Sāvatthi，古印度城市）。當時有一位居士，因為跋難陀釋子（Bhadanta，尊者，釋迦族出家的僧人）的緣故，邀請佛陀和僧團第二天接受供養。佛陀默然接受了邀請。居士知道佛陀默然接受邀請后，從座位上起身，頭面禮佛足，右繞佛陀后離開，回到自己的住所，通宵準備各種豐盛美味的飲食。跋難陀經常出入多家，早晨穿好衣服，拿著缽（Pātra，僧侶的食器）進入各家。當時僧伽住所中沒有人報時辰已到，也沒有人敲犍椎（Ghaṇṭā，報時用的鐘），佛陀告訴阿難（Ānanda，佛陀的十大弟子之一）：『時辰到了，你自己知道。』阿難立即讓人報時辰已到，敲打犍椎，佛陀和僧團進入這位居士的住所，沒有人迎接佛陀，作禮敬，鋪設座位。當時佛陀告訴阿難：『現在應該做的事情就去做吧。』阿難就告誡主人鋪設座位，隨即鋪設了座位。佛陀和僧團坐下後，佛陀告訴阿難：『應該依次做的事情，你自己應該知道。』阿難立即告訴居士說：『佛陀和僧團已經坐了很久，食物已經準備好了，為什麼還不開始供養？』居士說：『稍等一下！等待跋難陀釋子來。』佛陀稍微沉默。第二次又告訴阿難：『依次應該做的事情，你自己應該知道。』阿難
【English Translation】 English version: If a Bhikkhu (Buddhist monk) dwelling is burned by fire, and he forgets to inform the other Bhikkhus, and departs from the Sangha (monastic community) residence towards a village, at that time he remembers: 'I did not inform the other Bhikkhus.' Having remembered, he returns to the Sangha residence on the way, and informs the other Bhikkhus. During that time, the householder's (lay devotee) dwelling is completely burned down, and the Bhikkhu's robes are also burned together. The householder says: 'Why did you come so late? If you had come earlier to help me put out the fire, your robes would not have been burned.' This Bhikkhu does not know what to do, and reports this matter to the Buddha (the Awakened One). The Buddha, because of this matter, gathers the Bhikkhu Sangha, and with various reasons praises the precepts, praises upholding the precepts. Having praised the precepts, praised upholding the precepts, he says to the Bhikkhus: 'From now on, this precept should be stated as follows: If a Bhikkhu enters a village at an improper time, without informing the other Bhikkhus, he commits a Pācittiya (a minor offense), except for an urgent cause.'
An urgent cause refers to, if a village is on fire, or if any one of the eight difficulties (Aṭṭha-akkhaṇa, eight conditions where there is no opportunity to practice the Dharma) arises, one who goes, does not commit an offense. (End of eighty)
The Buddha was residing in Sāvatthi (ancient Indian city). At that time, there was a householder who, because of Bhadanta (Venerable) Bhadanta, a Sakyan (of the Shakya clan) renunciate, invited the Buddha and the Sangha to a meal the next day. The Buddha silently accepted the invitation. The householder, knowing that the Buddha had silently accepted the invitation, rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and departed. He returned to his own dwelling and spent the entire night preparing various abundant and delicious foods. Bhadanta frequently went in and out of many houses, and in the morning, he put on his robes and entered various houses carrying his Pātra (begging bowl). At that time, there was no one in the Sangha residence announcing that the time had arrived, nor was there anyone striking the Ghaṇṭā (bell used to announce the time). The Buddha said to Ānanda (one of the Buddha's ten great disciples): 'When the time has arrived, you yourself should know it.' Ānanda immediately ordered someone to announce that the time had arrived and to strike the Ghaṇṭā. The Buddha and the Sangha entered this householder's dwelling, but no one welcomed the Buddha, paid respects, or prepared seating. At that time, the Buddha said to Ānanda: 'Do what should be done now.' Ānanda then instructed the host to prepare seating, and the seating was immediately prepared. After the Buddha and the Sangha were seated, the Buddha said to Ānanda: 'You yourself should know what should be done in order.' Ānanda immediately said to the householder: 'The Buddha and the Sangha have been seated for a long time, and the food has been prepared. Why don't you begin the offering?' The householder said: 'Wait a little! Wait for Bhadanta to come.' The Buddha remained silent for a short while. The second time, he again said to Ānanda: 'You yourself should know what should be done in order.' Ānanda
第二復語居士：「食具已辦，可與佛及僧。」居士言：「小住！待跋難陀釋子來。」佛復默然。第三複語阿難：「今時次第所應作事，汝自當知。」阿難第三複語居士：「佛及僧坐久，食具已辦可與佛及僧。」居士復言：「是會因跋難陀釋子。跋難陀釋子若來者當與，若不來者或與、或不與。若須食者當住待跋難陀。」時跋難陀日時欲過方來，居士即自手行水，自與多美飲食，自恣飽滿已，跋難陀先疾食竟便起入余家。爾時居士以多美飲食，自恣與佛及僧竟，自行水知佛洗手攝缽，取小床坐佛前聽說法。佛以種種因緣說法示教利喜已，佛及僧從座起去。佛食后語阿難：「為我敷坐床、辦水、集比丘僧竟語我。」阿難受教即敷坐床、辦水、集比丘僧往白佛言：「世尊！我已敷座、辦水、集比丘僧，除一比丘跋難陀釋子。佛自知時。」爾時跋難陀至日暮乃來，阿難第二復到佛所白言：「世尊！我已敷座、辦水、集比丘僧，佛自知時。」爾時世尊洗腳已，便坐阿難所敷床上，語諸比丘：「跋難陀癡人！今日兩時惱僧，中前以飲食因緣，中后以集僧因緣。」佛種種因緣訶責已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘許他請僧，中前、中後行到余家，波逸提。」
許請僧者，許為檀越請眾僧來。
【現代漢語翻譯】 現代漢語譯本 第二位復語居士說：『齋飯已經準備好了，可以供養佛和僧眾了。』居士又說：『請稍等！等跋難陀（Nanda，釋迦族）釋子來。』佛陀再次保持沉默。第三次，阿難（Ananda，佛陀的十大弟子之一）對居士說：『現在這個時候應該做的事情，你自己應當知道。』阿難第三次對居士說：『佛和僧眾已經坐了很久了，齋飯已經準備好了，可以供養佛和僧眾了。』居士又說：『這次集會是爲了等跋難陀釋子。如果跋難陀釋子來了就供養，如果他不來，或許供養，或許不供養。如果需要食物的人，應當留下來等待跋難陀。』當時，跋難陀快到日暮時才來，居士就親自倒水，親自給他豐盛的飲食，讓他隨意吃飽。跋難陀先快速吃完就起身去了其他人家。這時，居士用豐盛的飲食，隨意地供養佛和僧眾完畢，親自倒水，知道佛陀洗手收缽后，就拿來小床坐在佛前聽佛說法。佛陀用種種因緣說法，開示教導，使人受益歡喜后，佛和僧眾從座位起身離去。佛陀飯後告訴阿難：『為我鋪設座位，準備好水，召集比丘僧眾，完畢后告訴我。』阿難接受教導后，就鋪設座位，準備好水，召集比丘僧眾，然後去稟告佛陀說：『世尊！我已經鋪設好座位，準備好水，召集了比丘僧眾，除了一位比丘跋難陀釋子。佛陀您自己知道時間。』當時，跋難陀直到日暮才來，阿難第二次到佛陀那裡稟告說：『世尊！我已經鋪設好座位，準備好水，召集了比丘僧眾，佛陀您自己知道時間。』這時，世尊洗完腳后，就坐在阿難所鋪設的床上，對比丘們說：『跋難陀這個愚癡的人！今天兩次惱亂僧眾，中午前因為飲食的緣故，中午後因為集僧的緣故。』佛陀用種種因緣呵責后，對比丘們說：『爲了十種利益的緣故，與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘接受了他人的請僧，中午前、中午後又去其他人家，犯波逸提（Payantika，一種罪名）。』
許請僧者，許為檀越請眾僧來。 檀越（Danapati，施主）
【English Translation】 English version The second lay follower who could speak both languages said, 'The food is prepared, it can be offered to the Buddha and the Sangha.' The lay follower then said, 'Please wait a moment! Wait for Nanda (of the Shakya clan) to come.' The Buddha remained silent again. The third time, Ananda (one of the ten great disciples of the Buddha) said to the lay follower, 'You yourself should know what should be done at this time.' The third time, Ananda said to the lay follower, 'The Buddha and the Sangha have been sitting for a long time, the food is prepared, it can be offered to the Buddha and the Sangha.' The lay follower then said, 'This gathering is to wait for Nanda. If Nanda comes, it will be offered; if he does not come, it may or may not be offered. If anyone needs food, they should stay and wait for Nanda.' At that time, Nanda came only when it was almost dusk. The lay follower personally poured water and gave him abundant food, allowing him to eat his fill. Nanda quickly finished eating and left for another house. Then, the lay follower offered the abundant food to the Buddha and the Sangha at will, personally poured water, and knowing that the Buddha had washed his hands and put away his bowl, he brought a small bed and sat before the Buddha to listen to the Dharma. The Buddha taught the Dharma with various causes and conditions, instructing and benefiting them, making them happy. Then, the Buddha and the Sangha rose from their seats and left. After the meal, the Buddha said to Ananda, 'Prepare a seat for me, prepare water, gather the Bhikkhu Sangha, and tell me when you are done.' Ananda, receiving the instruction, prepared a seat, prepared water, and gathered the Bhikkhu Sangha, then went to report to the Buddha, saying, 'Venerable One! I have prepared the seat, prepared the water, and gathered the Bhikkhu Sangha, except for one Bhikkhu, Nanda. The Buddha knows the time.' At that time, Nanda came only at dusk. Ananda went to the Buddha a second time and reported, 'Venerable One! I have prepared the seat, prepared the water, and gathered the Bhikkhu Sangha, the Buddha knows the time.' Then, the World Honored One washed his feet and sat on the bed prepared by Ananda, and said to the Bhikkhus, 'Nanda, this foolish man! Today he has troubled the Sangha twice, before noon because of the food, and after noon because of gathering the Sangha.' After the Buddha rebuked him with various causes and conditions, he said to the Bhikkhus, 'For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu accepts an invitation to the Sangha, and goes to another house before or after noon, he commits a Payantika (an offense).'
'Accepting an invitation to the Sangha' means accepting an invitation from a Danapati (donor) to invite the Sangha.
中前者，從地了至日中。中後者，過日中至地未了。
行諸家者，白衣舍名為家。
行者，與白衣同心入出。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘在阿練兒處，白余比丘入聚落，從聚落還阿練兒處，即以先白復至聚落，波逸提。
又比丘在阿練兒處，白余比丘入聚落，從聚落入聚落僧坊，即以先白復至聚落，波逸提。
又比丘在阿練兒處，白余比丘入聚落，從聚落入所住處，即以先白復入聚落，波逸提。
若比丘在聚落僧坊，白余比丘入聚落，從聚落還入聚落僧坊，即以先白復至聚落，波逸提。
又比丘在聚落僧坊，白余比丘入聚落，從聚落至所住處，即以先白復入聚落，波逸提。
又比丘在聚落僧坊，白余比丘入聚落，從聚落至阿練兒處，即以先白復入聚落，波逸提。
若比丘在所住處，白余比丘入聚落，從聚落還至所住處，即以先白復入聚落，波逸提。
又比丘在所住處，白余比丘入聚落，從聚落至阿練兒處，即以先白復入聚落，波逸提。
又比丘在所住處，白余比丘入聚落，從聚落入聚落僧坊，即以先白復入聚落，波逸提。
若比丘為檀越家請比丘僧宿，是比丘不白諸比丘出至檀越舍界
【現代漢語翻譯】 現代漢語譯本 『中前者』，指的是從黎明到中午這段時間。 『中後者』，指的是過了中午到太陽下山這段時間。
『行諸家者』，指的是在家修行的白衣，他們居住的地方稱為『家』。
『行者』，指的是與白衣同心同德，一起出入的人。
『波逸提』（Pācittiya），意思是煮燒覆障，如果不懺悔過錯，就會障礙修道。
以下是犯戒的情況：如果比丘（bhikkhu）住在阿練兒處（araññā，遠離村落的修行場所），告知其他比丘要進入聚落（village），從聚落返回阿練兒處后，又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在阿練兒處，告知其他比丘要進入聚落，從聚落進入聚落僧坊（monastery），又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在阿練兒處，告知其他比丘要進入聚落，從聚落返回所住處，又以先前告知的理由再次進入聚落，就犯了波逸提。
如果比丘住在聚落僧坊，告知其他比丘要進入聚落，從聚落返回聚落僧坊后，又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在聚落僧坊，告知其他比丘要進入聚落，從聚落返回所住處，又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在聚落僧坊，告知其他比丘要進入聚落，從聚落返回阿練兒處后，又以先前告知的理由再次進入聚落，就犯了波逸提。
如果比丘住在所住處，告知其他比丘要進入聚落，從聚落返回所住處后，又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在所住處，告知其他比丘要進入聚落，從聚落返回阿練兒處后，又以先前告知的理由再次進入聚落，就犯了波逸提。
又如果比丘住在所住處，告知其他比丘要進入聚落，從聚落進入聚落僧坊后，又以先前告知的理由再次進入聚落，就犯了波逸提。
如果比丘接受檀越（dānavati，施主）的邀請，為比丘僧提供住宿，這位比丘沒有告知其他比丘就離開到達檀越的住所範圍，就犯了波逸提。
【English Translation】 English version 'The former part of the day' refers to the time from dawn until noon. 'The latter part of the day' refers to the time from after noon until sunset.
'Practicing among households' refers to lay practitioners who live in their homes, which are called 'households'.
'Practitioner' refers to someone who shares the same mind and goes in and out with the lay practitioner.
'Pācittiya' (波逸提) means to cook, burn, and cover up, and if one does not repent for their mistakes, it can obstruct the path to enlightenment.
The following are instances of offenses: If a bhikkhu (比丘, monk) is dwelling in an araññā (阿練兒處, a secluded place for practice away from villages), informs other bhikkhus that he will enter a village (聚落), and after returning from the village to the araññā, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in an araññā, informs other bhikkhus that he will enter a village, and after going from the village to a monastery (僧坊) in the village, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in an araññā, informs other bhikkhus that he will enter a village, and after returning from the village to his dwelling place, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
If a bhikkhu is dwelling in a monastery in a village, informs other bhikkhus that he will enter a village, and after returning from the village to the monastery in the village, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in a monastery in a village, informs other bhikkhus that he will enter a village, and after returning from the village to his dwelling place, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in a monastery in a village, informs other bhikkhus that he will enter a village, and after returning from the village to the araññā, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
If a bhikkhu is dwelling in his dwelling place, informs other bhikkhus that he will enter a village, and after returning from the village to his dwelling place, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in his dwelling place, informs other bhikkhus that he will enter a village, and after returning from the village to the araññā, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
Furthermore, if a bhikkhu is dwelling in his dwelling place, informs other bhikkhus that he will enter a village, and after going from the village to a monastery in the village, then enters the village again based on the previous announcement, he commits a Pācittiya offense.
If a bhikkhu is invited by a dānavati (檀越, benefactor) to provide lodging for the bhikkhu sangha (比丘僧, monastic community), and that bhikkhu leaves without informing the other bhikkhus and goes to the benefactor's residence, he commits a Pācittiya offense.
，隨所經過大巷小巷，隨得爾所，突吉羅。隨至他家，隨得爾所波逸提。(八十一竟)
十誦律卷第十七 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十八(第三誦之五)
後秦北印度三藏弗若多羅譯九十波逸提之十
佛在舍衛國。爾時波斯匿王作是法，若佛在祇洹，我當日日自往奉見。爾時波斯匿王聞佛在祇洹，即敕人民掃除祇洹，皆令凈潔我欲見佛。受敕掃灑除卻眾人，唯有一人著故弊衣在佛前坐聽法，敬難佛故不敢驅去。使者白王：「我已掃除祇洹凈潔，唯有一人，著弊故衣近佛坐聽法，我等敬難佛故不敢驅卻。」王言：「一人著弊故衣在佛前坐，當何所能？」即敕御者駕乘調車：「我欲見佛。」即嚴駕車，往白王言：「已嚴駕善車。王自知時。」王即上車，出舍衛城往詣祇洹，至下乘處步入祇洹。爾時大眾遙見王來，皆起迎王。有一須達居士佛邊聽法，恭敬佛故不起迎王。王即瞋言：「此是何人，著弊故衣在佛前坐、見我不起？我是澆頂大王、我境界中得自在，無死罪者能殺，有死罪者能放。」以敬佛故瞋不出口，直詣佛所頭面禮足卻坐一面，佛為種種說法示教利喜，不入王心，瞋是人故。諸佛常法，不為不一心人說法。佛即問王：「何故以二心聽法？」王言
【現代漢語翻譯】 現代漢語譯本：無論經過大街小巷，無論得到什麼，都是突吉羅（dukkhata，惡作）。到了別人家，無論得到什麼，都是波逸提（pācittiya，應懺悔）。（第八十一竟）
《十誦律》卷第十七 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第十八（第三誦之五）
後秦北印度三藏弗若多羅譯九十波逸提之十
佛陀在舍衛國（Śrāvastī）。當時，波斯匿王（Prasenajit）立下規矩，如果佛陀在祇洹（Jetavana），他每天都要親自前去拜見。後來，波斯匿王聽說佛陀在祇洹，就命令人民打掃祇洹，務必使其乾淨整潔，說他要去見佛陀。眾人接受命令后打掃乾淨了，只有一個人穿著破舊的衣服坐在佛陀面前聽法，因為尊敬佛陀，所以不敢驅趕他。使者稟告國王：『我已經打掃乾淨了祇洹，只有一個人穿著破舊的衣服靠近佛陀坐著聽法，我們因為尊敬佛陀，所以不敢驅趕他。』國王說：『一個人穿著破舊的衣服坐在佛陀面前，能做什麼呢？』於是命令御者駕馭好車輛：『我要去見佛陀。』御者準備好車輛后，稟告國王說：『已經準備好了車輛，國王您自己決定時間。』國王就上了車，離開舍衛城前往祇洹，到達下車的地方後步行進入祇洹。當時，大眾遠遠地看見國王來了，都起身迎接國王。有一位須達居士（Sudatta）在佛陀身邊聽法，因為恭敬佛陀，所以沒有起身迎接國王。國王就生氣地說：『這個人是誰，穿著破舊的衣服坐在佛陀面前，看見我也不起身？我是澆頂大王（國王加冕的一種儀式），在我的領土內可以自由行事，沒有犯死罪的人我能殺，有犯死罪的人我能放。』因為尊敬佛陀，所以憤怒沒有說出口，直接走到佛陀面前，頭面禮足後退到一旁坐下，佛陀為他宣說種種佛法，開示教導使他歡喜，但是沒有進入國王的心裡，因為他還在生那個人的氣。諸佛通常的做法是，不為不專心的人說法。佛陀就問國王：『為什麼用兩種心思聽法？』國王說：
【English Translation】 English version: Passing through any large or small street, whatever is obtained is a dukkhata (misdeed). Arriving at another's house, whatever is obtained is a pācittiya (requiring expiation). (End of the eighty-first)
Vinaya in Ten Recitations, Scroll 17 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 18 (Fifth of the Third Recitation)
Translated by Tripiṭaka Punyatara from North India during the Later Qin Dynasty. Tenth of the Ninety Pācittiyas
The Buddha was in Śrāvastī (city in ancient India). At that time, King Prasenajit (king of Kosala) made a rule that if the Buddha was in Jetavana (monastery), he would go to see him every day. Later, King Prasenajit heard that the Buddha was in Jetavana, so he ordered the people to clean Jetavana, making sure it was clean and tidy, saying that he wanted to see the Buddha. The people accepted the order and cleaned it up, but there was one person wearing old and tattered clothes sitting in front of the Buddha listening to the Dharma, and because of respect for the Buddha, they did not dare to drive him away. The messenger reported to the king: 'I have cleaned up Jetavana, but there is one person wearing old and tattered clothes sitting near the Buddha listening to the Dharma, and we did not dare to drive him away because of respect for the Buddha.' The king said, 'What can a person wearing old and tattered clothes sitting in front of the Buddha do?' So he ordered the driver to prepare the chariot: 'I want to see the Buddha.' The driver prepared the chariot and reported to the king, saying, 'The chariot is ready, Your Majesty, you decide the time yourself.' The king got into the chariot, left the city of Śrāvastī, and went to Jetavana. When he arrived at the place to dismount, he walked into Jetavana. At that time, the crowd saw the king coming from afar and all got up to greet him. There was a householder Sudatta (a wealthy merchant) listening to the Dharma near the Buddha, and because of respect for the Buddha, he did not get up to greet the king. The king became angry and said, 'Who is this person, wearing old and tattered clothes sitting in front of the Buddha, and not getting up to greet me? I am a crowned king (referring to the anointing ceremony of a king), I can act freely in my territory, I can kill those who have not committed a capital crime, and I can release those who have committed a capital crime.' Because of respect for the Buddha, he did not express his anger, but went directly to the Buddha, prostrated himself at his feet, and sat down to one side. The Buddha preached various Dharmas to him, instructing and guiding him to rejoice, but it did not enter the king's heart, because he was still angry with that person. The usual practice of the Buddhas is not to preach to those who are not single-minded. The Buddha then asked the king, 'Why do you listen to the Dharma with two minds?' The king said:
：「世尊！此是何小人，著弊故衣在佛前坐？見我來不起立迎，我於國中得自在，無死罪者能殺，有死罪者能放。」須達居士言：「大王不知耶？我于佛前坐聽法，恭敬佛故不起迎王，無有憍慢。」王時大羞小退一面，問諸大臣：「此是何人，著弊故衣在佛前坐，不起迎我？」諸大臣言：「大王！此名須達居士，是佛弟子得阿那含道，在佛前坐聽法，敬佛故不起，無憍慢心。」王聞是語瞋心小息，便作是念：「佛法大力，令人心大得無畏力。我今何不令諸夫人受學佛法令得大心！」時王語諸夫人：「使從比丘受學經法。」諸比丘不欲教授，作是言：「佛未聽我等教諸夫人法。」是事白佛，佛言：「從今聽比丘教授諸夫人法。」時諸夫人各各自請經師，有夫人請舍利弗者、有請目連者、有請阿那律者，時末利夫人請迦留陀夷為師。爾時諸夫人次第直宿于王，時末利夫人，下著珠網衣，上著磨貝衣，內身露現，如共王宿時。即著是衣出，在中庭床上坐。爾時迦留陀夷地曉時，著衣持缽入王宮，至門下立彈指。末利夫人看見師來，便言：「師入。」即生慚羞，胡跪而坐不得起。迦留陀夷見已亦羞，還出到祇洹中，以是事向諸比丘說。諸比丘以是事向佛廣說。佛語諸比丘：「若如是過失及過是過失，皆由數入王家故。」佛言：
【現代漢語翻譯】 現代漢語譯本： 『世尊！』國王問道，『這是什麼樣的小人物，穿著破舊的衣服坐在佛陀面前？見到我來也不起身迎接，我在國內擁有很大的權力，沒有死罪的人我可以處死，有死罪的人我也可以釋放。』須達居士（Sudatta，一位慷慨的施主）說：『大王您不知道嗎？我在這裡佛前坐著聽法，因為恭敬佛陀所以沒有起身迎接大王，並沒有任何驕慢之心。』國王當時感到非常羞愧，稍微退到一旁，問各位大臣：『這個人是誰，穿著破舊的衣服坐在佛陀面前，也不起身迎接我？』各位大臣回答說：『大王！這個人名叫須達居士，是佛陀的弟子，已經證得阿那含（Anagamin，不還果）的果位，在佛陀面前坐著聽法，因為尊敬佛陀所以沒有起身，並沒有驕慢之心。』國王聽了這些話，心中的怒氣稍微平息，於是心想：『佛法真是偉大，能使人心變得如此強大，獲得無畏的力量。我為什麼不讓各位夫人們也學習佛法，使她們也能獲得強大的內心呢！』當時國王對各位夫人說：『派人去向比丘（Bhikkhu，出家男眾）學習經法。』各位比丘不願意教授，說：『佛陀沒有允許我們教導各位夫人佛法。』他們將這件事稟告佛陀，佛陀說：『從今以後允許比丘教授各位夫人佛法。』當時各位夫人們各自請經師，有的夫人請舍利弗（Sariputta，佛陀的十大弟子之一）尊者，有的請目連（Moggallana，佛陀的十大弟子之一）尊者，有的請阿那律（Anuruddha，佛陀的十大弟子之一）尊者，當時末利夫人（Mallika，波斯匿王的王后）請迦留陀夷（Kaludayi，佛陀的弟子）尊者為老師。當時各位夫人輪流值夜侍奉國王，輪到末利夫人時，她下身穿著珠網衣，上身穿著磨貝衣，身體在衣服內若隱若現，就像平時和國王同寢時一樣。她穿著這樣的衣服走了出來，坐在中庭的床上。當時迦留陀夷尊者在天亮時，穿著袈裟，拿著缽進入王宮，走到門下站著彈指。末利夫人看見老師來了，便說：『老師請進。』隨即感到慚愧羞恥，跪著卻無法起身。迦留陀夷尊者看見后也感到羞愧，便返回到祇洹（Jetavana，祇樹給孤獨園）中，將這件事告訴了各位比丘。各位比丘將這件事詳細地稟告了佛陀。佛陀對比丘們說：『如果發生這樣的過失，以及超過這種程度的過失，都是因為經常出入王宮的緣故。』佛陀說：
【English Translation】 English version: 『Venerable Sir!』 the king asked, 『What kind of insignificant person is this, wearing tattered clothes and sitting before the Buddha? Seeing me arrive, he doesn't rise to greet me. I have great power in the kingdom; I can kill those who are not guilty of a capital crime, and I can release those who are guilty.』 Sudatta (a generous benefactor) said, 『Great King, are you not aware? I am sitting here before the Buddha listening to the Dharma. Out of respect for the Buddha, I did not rise to greet you. There is no arrogance in my heart.』 The king was greatly ashamed at that moment and retreated slightly to one side, asking the ministers, 『Who is this person, wearing tattered clothes and sitting before the Buddha, who does not rise to greet me?』 The ministers replied, 『Great King! This person is named Sudatta, a disciple of the Buddha who has attained the state of Anagamin (Non-Returner). He is sitting before the Buddha listening to the Dharma. Out of respect for the Buddha, he did not rise, and there is no arrogance in his heart.』 Hearing these words, the king's anger subsided a little, and he thought, 『The Buddha's Dharma is truly powerful, enabling people's hearts to become so strong and gain fearlessness. Why don't I have all the ladies learn the Buddha's Dharma so that they can also gain a strong heart!』 At that time, the king said to the ladies, 『Send someone to learn the scriptures from the Bhikkhus (ordained male monks).』 The Bhikkhus were unwilling to teach, saying, 『The Buddha has not permitted us to teach the Dharma to the ladies.』 They reported this matter to the Buddha, who said, 『From now on, I permit the Bhikkhus to teach the Dharma to the ladies.』 At that time, the ladies each requested a Dharma teacher. Some ladies requested the Venerable Sariputta (one of the Buddha's ten great disciples), some requested the Venerable Moggallana (one of the Buddha's ten great disciples), and some requested the Venerable Anuruddha (one of the Buddha's ten great disciples). At that time, Queen Mallika (King Pasenadi's queen) requested the Venerable Kaludayi (a disciple of the Buddha) as her teacher. At that time, the ladies took turns serving the king at night. When it was Queen Mallika's turn, she wore a pearl net garment on her lower body and a polished shell garment on her upper body, with her body partially visible, as she would when sleeping with the king. She came out wearing these clothes and sat on a bed in the central courtyard. At that time, Venerable Kaludayi, at dawn, wearing his robes and carrying his bowl, entered the royal palace and stood at the gate, snapping his fingers. Queen Mallika saw the teacher coming and said, 『Teacher, please come in.』 Immediately, she felt ashamed and knelt, unable to rise. Venerable Kaludayi, seeing this, also felt ashamed and returned to Jetavana (Jetavana Anathapindika's Monastery), relating this matter to the Bhikkhus. The Bhikkhus reported this matter in detail to the Buddha. The Buddha said to the Bhikkhus, 『If such faults occur, and even greater faults than these, it is all because of frequently entering the royal palace.』 The Buddha said:
「若比丘入王家有十種過失。何等十？若王與夫人共坐，比丘來入。爾時夫人見比丘或笑，比丘見夫人或笑。爾時王作是念：『如夫人見比丘笑，比丘見夫人笑，此比丘必起惡業。』是名第一過失。複次王共夫人宿，不自憶念，是夫人或出外住，行還有娠。時王見比丘入出，王作是念：『是夫人出外，比丘數入出，必共起惡業。』是名第二過失。複次王家失五寶、若似五寶，王見比丘入出，是中必當起惡業。是第三過失。複次王秘密語論事，或有內鬼神，持外唱說。王作是念：『如此密語外人得聞，是比丘常入出，必是比丘所傳。』是名第四過失。複次王欲殺王子、或時王子欲殺王，是中有不喜者，謂比丘所作，作是念：『我寧莫與比丘共事。』是第五第六過失。複次王欲遷小為大、或欲退大為小，是中有不喜者，謂比丘所作，作是念：『我寧莫與比丘共事。』是名第七、第八過失。複次王大嚴駕幢幡鳴鼓，若乘象馬輦輿出驅人遠道。是中有不愛比丘者，見比丘在王邊，必謂是比丘所作，作是念：『我寧莫與比丘共事。』是名第九過失。複次王滅敵國，敵國調伏時，應死者敕殺，又唱莫殺。是中不喜者言：『我寧莫與比丘共事。』是名第十過失。」佛語諸比丘：「諸王家多有象兵、馬兵、車兵、步兵，是家中與白衣相
【現代漢語翻譯】 現代漢語譯本： 『如果比丘進入王家，會有十種過失。是哪十種呢？如果國王與夫人在一塊坐著，比丘來了進入。這時夫人看見比丘或許會笑，比丘看見夫人或許也會笑。這時國王會這樣想：『像夫人看見比丘笑，比丘看見夫人笑，這個比丘必定會做惡業。』這是第一種過失。 再者，國王與夫人同寢，沒有自己記住，這位夫人或許會外出居住，回來後有了身孕。這時國王看見比丘進進出出，國王會這樣想：『這位夫人外出，比丘多次進進出出，必定一起做了惡業。』這是第二種過失。 再者，王家丟失五寶、或者類似五寶的東西，國王看見比丘進進出出，這其中必定會產生惡業。這是第三種過失。 再者，國王秘密地談論事情，或許有內鬼神，把這些秘密拿到外面去說。國王會這樣想：『像這樣秘密的話外人能夠聽到，這個比丘經常進進出出，必定是比丘所傳出去的。』這是第四種過失。 再者，國王想要殺王子、或者有時王子想要殺國王，這其中有不高興的人，認為是比丘所做的，會這樣想：『我寧願不要與比丘共事。』這是第五、第六種過失。 再者，國王想要把小的職位升爲大的、或者想要把大的職位降為小的，這其中有不高興的人，認為是比丘所做的，會這樣想：『我寧願不要與比丘共事。』這是第七、第八種過失。 再者，國王盛大地準備車駕，樹立旗幟，敲響鼓，或者乘坐象、馬、車子出行，驅趕行人，使道路空曠。這其中有不喜愛比丘的人，看見比丘在國王身邊，必定認為是這個比丘所做的，會這樣想：『我寧願不要與比丘共事。』這是第九種過失。 再者，國王消滅敵國，敵國被調伏的時候，應該死的人下令殺掉，又不允許殺。這其中不高興的人會說：『我寧願不要與比丘共事。』這是第十種過失。』 佛告訴眾比丘：『各位國王的家中多有象兵、馬兵、車兵、步兵，這樣的家中與在家的』
【English Translation】 English version: 『If a Bhikshu (monk) enters a royal household, there are ten kinds of faults. What are the ten? If the king is sitting with his consort, and a Bhikshu comes in, at that time the consort sees the Bhikshu and perhaps smiles, and the Bhikshu sees the consort and perhaps smiles. Then the king thinks: 『Like the consort seeing the Bhikshu smile, and the Bhikshu seeing the consort smile, this Bhikshu will certainly commit evil deeds.』 This is called the first fault. Furthermore, the king sleeps with his consort, without remembering himself, and this consort perhaps goes to live outside, and returns pregnant. When the king sees the Bhikshu entering and exiting, the king thinks: 『This consort went outside, and the Bhikshu frequently enters and exits, they must have committed evil deeds together.』 This is called the second fault. Furthermore, the royal household loses five treasures, or things similar to five treasures, and the king sees the Bhikshu entering and exiting, evil deeds will certainly arise from this. This is the third fault. Furthermore, the king secretly discusses matters, and perhaps there is an internal ghost spirit who takes these secrets outside to speak. The king thinks: 『Like this secret talk being heard by outsiders, this Bhikshu frequently enters and exits, it must be the Bhikshu who spread it.』 This is called the fourth fault. Furthermore, the king wants to kill the prince, or sometimes the prince wants to kill the king, and among them there are those who are unhappy, thinking it is the Bhikshu who did it, and they think: 『I would rather not work with the Bhikshu.』 This is the fifth and sixth fault. Furthermore, the king wants to promote a small position to a large one, or wants to demote a large position to a small one, and among them there are those who are unhappy, thinking it is the Bhikshu who did it, and they think: 『I would rather not work with the Bhikshu.』 This is the seventh and eighth fault. Furthermore, the king grandly prepares carriages, erects banners, beats drums, or rides elephants, horses, and chariots, driving people away and clearing the road. Among them there are those who do not like the Bhikshu, seeing the Bhikshu by the king's side, they certainly think it is this Bhikshu who did it, and they think: 『I would rather not work with the Bhikshu.』 This is the ninth fault. Furthermore, the king destroys an enemy country, and when the enemy country is subdued, those who should die are ordered to be killed, and then it is proclaimed not to kill. Among them those who are unhappy say: 『I would rather not work with the Bhikshu.』 This is the tenth fault.』 The Buddha told the Bhikshus: 『In the households of kings, there are many elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, in such households, associating with laypeople』
宜，非比丘所宜。」種種因緣呵責入王家已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘，水澆頂剎利王家，夜未過未藏寶，若過門闑及闑處，波逸提。」
王者，剎利種受水澆頂受王職，是名為王剎利澆頂。若婆羅門、若居士乃至女人，受是澆頂王職，亦名為王剎利澆頂。
夜未過者，王未出故，夫人未入故。
未藏寶者，未藏莊嚴具，未舉藏故。
門闑者，門中相。
闑處者，是門中地可安闑處。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，王未出、夫人未入、未藏寶，爾時比丘入王門，得波逸提。若王雖出，夫人未入、未藏寶，爾時比丘入王門，得波逸提。若王出、夫人入，未藏寶，比丘爾時入王門，得波逸提。若王出、夫人已入、已藏寶物，比丘爾時入王內門，不犯。
佛在俱舍彌國，爾時優填王千夫人，五百人為一部，舍彌婆提為一部首，阿奴跋摩為一部首。是中舍彌婆提所領五百人，善好有功德；阿奴跋摩所領五百人，惡邪不善。爾時優填王有小國反叛，王作是念：「我當留誰鎮后令無惡事，自往破賊？」王作是念：「摩揵提婆羅門利根有威德，是我婦父，我當留鎮后，自往破賊。我於是人無有惡事后無憂悔。」王
【現代漢語翻譯】 現代漢語譯本 『宜，非比丘所宜。』佛陀以種種因緣呵責了進入王家的行為后，告訴眾比丘：『因為有十種利益，所以要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘，在剎利王（Kshatriya，印度種姓制度中的第二等級，通常是統治者和戰士）接受灌頂儀式后，在夜晚未過、財寶未藏之時，如果進入王家，一旦跨過門檻或門檻所在之處，就犯波逸提（Payantika，一種較輕的罪過）。』
王者，指剎利種姓接受灌頂儀式，獲得王位的，這被稱為剎利灌頂王。如果是婆羅門（Brahmin，印度種姓制度中的最高等級，通常是祭司和學者）、居士乃至女人，接受這種灌頂儀式而獲得王位，也稱為剎利灌頂王。
夜未過者，指的是國王尚未外出，王后尚未進入（王宮）。
未藏寶者，指的是（王宮中）尚未收藏莊嚴的物品，尚未完成收藏。
門闑者，指的是門中的標誌。
闑處者，指的是門中可以安放門檻的地方。
波逸提者，意思是煮燒、覆蓋、障礙，如果不懺悔，就會障礙修行。
是中犯者，如果國王未外出、王后未進入、財寶未收藏，此時比丘進入王門，就犯波逸提。如果國王雖已外出，但王后未進入、財寶未收藏，此時比丘進入王門，也犯波逸提。如果國王已外出、王后已進入，但財寶未收藏，比丘此時進入王門，也犯波逸提。如果國王已外出、王后已進入、財寶已收藏，比丘此時進入王宮內門，不犯戒。
佛陀在俱舍彌國（Kausambi，古印度城市）時，優填王（Udayana，古代印度國王）有一千個夫人，分為兩部分，每五百人為一部分，舍彌婆提（Samavati）為其中一部分的首領，阿奴跋摩（Anupama）為另一部分的首領。其中舍彌婆提所帶領的五百人，善良美好且有功德；阿奴跋摩所帶領的五百人，邪惡不善。當時，優填王有一個小國反叛，國王心想：『我應當留下誰來鎮守後方，以防止發生不好的事情，然後自己前去平定叛賊呢？』國王心想：『摩揵提婆羅門（Magandhiya，人名）聰明且有威望，是我的岳父，我應當留他鎮守後方，自己前去平定叛賊。我對這個人沒有壞印象，以後也不會後悔。』
【English Translation】 English version 'It is not proper, not suitable for a Bhikkhu.' Having rebuked the act of entering the royal family for various reasons, the Buddha said to the Bhikkhus: 'For ten benefits, I will establish a precept for the Bhikkhus. From now on, this precept should be recited as follows: If a Bhikkhu, after a Kshatriya king (Kshatriya, the second highest of the four varnas (social orders) in Hinduism, traditionally the military or ruling class) has undergone the water-pouring consecration, before the night has passed and the treasures have been stored, enters the royal family, upon crossing the threshold or the place where the threshold is located, commits a Payantika (a minor offense).'
'King' refers to a Kshatriya who has received the water-pouring consecration and obtained the kingship; this is called a Kshatriya water-pouring king. If a Brahmin (Brahmin, the highest of the four varnas in Hinduism, traditionally priests or scholars), a householder, or even a woman receives this water-pouring consecration and obtains the kingship, they are also called a Kshatriya water-pouring king.
'Before the night has passed' refers to the king not having gone out and the queen not having entered (the palace).
'Treasures not stored' refers to (the palace) not having stored the decorative items and not having completed the storage.
'Threshold' refers to the marker in the door.
'Threshold place' refers to the place in the door where the threshold can be placed.
'Payantika' means to cook, to cover, to obstruct; if one does not repent, it can obstruct the path (to enlightenment).
Regarding offenses in this context: if the king has not gone out, the queen has not entered, and the treasures have not been stored, then if a Bhikkhu enters the royal gate, he commits a Payantika. If the king has gone out, but the queen has not entered and the treasures have not been stored, then if a Bhikkhu enters the royal gate, he commits a Payantika. If the king has gone out, the queen has entered, but the treasures have not been stored, then if a Bhikkhu enters the royal gate, he commits a Payantika. If the king has gone out, the queen has entered, and the treasures have been stored, then if a Bhikkhu enters the inner gate of the royal palace, he does not commit an offense.
When the Buddha was in Kausambi (an ancient city in India), King Udayana (an ancient Indian king) had one thousand consorts, divided into two groups of five hundred each, with Samavati as the leader of one group and Anupama as the leader of the other. Among them, the five hundred led by Samavati were kind, virtuous, and meritorious; the five hundred led by Anupama were wicked and unwholesome. At that time, a small kingdom rebelled against King Udayana, and the king thought: 'Whom should I leave to guard the rear, to prevent bad things from happening, while I go to subdue the rebels?' The king thought: 'Magandhiya (a proper noun), the Brahmin, is intelligent and has prestige; he is my father-in-law. I should leave him to guard the rear while I go to subdue the rebels. I have no ill feelings towards this person, and I will have no regrets later.'
作是念已，即令婆羅門鎮城，自往破賊。時諸城邑聚落名聲流佈，王令摩揵提婆羅門守城，後日早起百千種人，在婆羅門門下，有立讚歎者、有稱吉者、有合掌恭敬禮拜者、有餉象馬車乘牛羊駝驢者、有餉金銀琉璃硨璖瑪瑙者，摩揵提婆羅門作是念：「我得如是富貴勢力者，皆是我女力故，我當以何報是女？若與金銀琉璃硨𤦲瑪瑙者宮中不少，女人所有怨嫉憂毒無過對婦。若令舍彌婆提五百夫人死者，乃當報女恩，我何故不殺？今不可直殺，當作方便火燒殺之。」作是念已，遣使語舍彌婆提夫人：「汝如我女無異，若須蘇油薪草材木樹皮鬆明，遣人來取。」即敕所典：「舍彌婆提夫人遣人來索蘇油薪草，兩三倍與。」受教言：「爾。」女人性貪喜集財物，以易得故多取積聚，滿宮房舍窗向欄楯諸樓閣間及床榻下，諸甕甕器皆悉盛滿。摩揵提婆羅門知火具已多，敕閉宮門放火燒之。即時人民聞王宮中失火，畏王刀力、鞭杖力、瞋力故，多人俱集欲破門入。摩揵提婆羅門深惡心故，作是念：「若人民破門入者，或能滅火令不燒死。」作是念已，語諸人民：「汝等不知王心妒耶？若聞諸人破門入者，奸我宮人必當大瞋。」諸人言：「今當云何？」答言：「當縛木梯隥入。」如是集木作梯。聞舍彌波提及五百女人皆已燒死，遣
【現代漢語翻譯】 現代漢語譯本：他這樣想后，就命令婆羅門鎮守城池，自己前去攻打賊寇。當時各個城邑聚落都在傳揚他的名聲。國王命令摩揵提（Mokhandhika）（婆羅門的名字）婆羅門守城。之後第二天早上，成百上千的人聚集在婆羅門門下，有的站著讚美他，有的說著吉祥話，有的合掌恭敬地禮拜，有的進獻象、馬、車乘、牛、羊、駱駝、驢等，有的進獻金、銀、琉璃、硨磲（chequ）（一種海貝）、瑪瑙等。摩揵提婆羅門心想：『我能得到如此的富貴和勢力，都是因為我女兒的緣故，我應當用什麼來報答我的女兒呢？如果用金銀琉璃硨磲瑪瑙來報答，王宮中並不缺少這些東西。女人所有的怨恨、嫉妒和憂愁，沒有超過對其他妻子的。如果讓舍彌婆提（Shamavati）（人名）和五百位夫人都死去，才能報答我女兒的恩情，我為什麼不殺了她們呢？現在不能直接殺，應當想個辦法用火燒死她們。』 他這樣想后，就派使者告訴舍彌婆提夫人：『你就像我的女兒一樣，如果需要蘇油、薪草、木材、樹皮、松明等，就派人來取。』然後命令主管的人：『舍彌婆提夫人派人來索要蘇油、薪草，要比平時多給兩三倍。』主管的人領命說：『是。』女人們天性貪婪，喜歡積聚財物，因為容易得到，就多取積聚，裝滿了宮殿房舍、窗戶、欄桿、樓閣之間以及床榻下，各種甕和容器都裝滿了。摩揵提婆羅門知道火具已經很多了，就下令關閉宮門，放火焚燒。 當時人民聽到王宮中失火，因為畏懼國王的刀力、鞭杖力、嗔怒，很多人聚集在一起想要破門而入。摩揵提婆羅門因為內心深處的邪惡，心想：『如果人民破門而入，或許能夠滅火，使她們不被燒死。』他這樣想后，就告訴眾人：『你們不知道國王的心眼小嗎？如果聽說有人破門而入，姦污我的宮人，必定會大發雷霆。』眾人問：『現在該怎麼辦？』他回答說：『應當用木頭綁成梯子，搭著梯子進去。』於是大家聚集木頭做梯子。聽說舍彌婆提和五百位夫人都已經被燒死了，就派人去。
【English Translation】 English version: Having thought thus, he immediately ordered a Brahmin to guard the city and went himself to defeat the bandits. At that time, his fame spread throughout the cities and villages. The king ordered Mokhandhika (name of the Brahmin) Brahmin to guard the city. The next morning, hundreds of thousands of people gathered at the Brahmin's gate. Some stood praising him, some spoke auspicious words, some joined their palms in respectful salutation, some offered elephants, horses, carriages, cattle, sheep, camels, and donkeys, and some offered gold, silver, lapis lazuli, chequ (a kind of sea shell), and agate. Mokhandhika Brahmin thought to himself, 'My attainment of such wealth and power is all due to my daughter. How should I repay her? If I repay her with gold, silver, lapis lazuli, and agate, the palace does not lack these things. Of all the resentment, jealousy, and sorrow that women have, none exceeds that towards other wives. Only if Shamavati (name of a person) and the five hundred ladies die can I repay my daughter's kindness. Why shouldn't I kill them? I cannot kill them directly now; I should devise a way to burn them to death.' Having thought thus, he sent a messenger to tell Lady Shamavati, 'You are no different from my daughter. If you need ghee, firewood, timber, bark, or pine torches, send someone to fetch them.' Then he ordered those in charge, 'If Lady Shamavati sends someone to ask for ghee and firewood, give them two or three times more than usual.' Those in charge received the order and said, 'Yes.' Women are naturally greedy and like to accumulate wealth. Because it was easy to obtain, they took and accumulated a lot, filling the palace rooms, windows, railings, between the pavilions, and under the beds. All kinds of urns and containers were filled to the brim. Mokhandhika Brahmin, knowing that there were already many fire starters, ordered the palace gates to be closed and set it on fire. At that time, the people heard that there was a fire in the royal palace. Fearing the king's power of swords, whips, and anger, many people gathered together wanting to break down the gates and enter. Mokhandhika Brahmin, because of the deep evil in his heart, thought to himself, 'If the people break down the gates and enter, they might be able to extinguish the fire and prevent them from being burned to death.' Having thought thus, he told the people, 'Don't you know that the king is narrow-minded? If he hears that someone has broken down the gates and entered, defiling my palace women, he will surely be furious.' The people asked, 'What should we do now?' He replied, 'We should tie wood together to make ladders and climb in.' So everyone gathered wood to make ladders. Having heard that Shamavati and the five hundred ladies had all been burned to death, he sent someone to.
人白王：「宮中失火，舍彌波提夫人等五百人火所燒死。」王聞是事心生憂惱，作是言：「如是好福田人，今永別離。」王以愁憂因緣迷悶欲死即墮床，諸臣以水灑面即便得醒。諸大臣言：「王莫愁憂，更當起宮殿集諸婇女。」爾時王破賊已，還至城外住：「我不入城，乃至新宮殿竟，滿五百女人當入城住。」王以鞭杖力、刀力、槊力、健瞋力故，宮殿速成，選取貴人女億財主居士女，得五百人滿宮中。有居士名瞿師羅居士，有女是舍彌波提夫人妹名威德。是女于千夫人中最上，諸臣白王：「新宮已成，諸夫人已滿，王自知時。」即入新宮，與新女共相娛樂。王漸漸推問因緣，後知摩揵提婆羅門為自女故作是惡事。即遣人喚婆羅門來，語言：「汝出我國去，我不喜殺婆羅門。」王即約敕：「殺阿奴跋摩夫人。」時諸新女，為王所親信故，便白王言：「是舍彌波提夫人等，長夜親近供養佛及僧，愿聽我等供養佛及僧。」王時作是言：「佛不聽諸比丘入王宮。」即時諸女欲令王起憍慢心故，作是言：「王有大威德力勢，諸大事尚能辦，何況此事？愿王當成我等供養事。」諸女急白故，令王發憍慢心，即便聽許。王問諸女：「汝等實欲作供養耶？」答言：「欲作。」「汝等隨力辦供養具。」諸女有辦僧伽梨者、有辦郁多羅僧
【現代漢語翻譯】 現代漢語譯本 有人稟告國王：『王宮失火，舍彌波提夫人（Śyāmāvatī，意為紺青色，人名）等五百人被火燒死了。』國王聽聞此事，心中憂愁煩惱，說道：『這樣好的福田之人，如今永遠離別了。』國王因愁憂的緣故，迷悶得快要死了，就倒在床上，眾臣用水灑在他的臉上，才得以醒來。眾大臣勸說道：『大王不要愁憂，應該重新建造宮殿，聚集眾多婇女。』 當時國王已經擊敗了敵寇，返回到城外居住：『我不入城，直到新的宮殿建成，滿五百個女人才入城居住。』國王憑藉鞭杖的力量、刀的力量、槊的力量、強健的憤怒的力量，宮殿迅速建成，選取貴族之女、億萬財產的富豪居士之女，得到五百人充滿宮中。有一位居士名叫瞿師羅居士（Ghoṣila，人名），他的女兒是舍彌波提夫人的妹妹，名叫威德（Virūpā，人名）。這位女子在千位夫人中最為出色，眾臣稟告國王：『新的宮殿已經建成，各位夫人已經滿了，大王自己知道時機。』國王就進入新的宮殿，與新的女子共同娛樂。國王漸漸地推問事情的因緣，後來知道摩揵提婆羅門（Māgaṇḍika，人名）爲了自己的女兒而做了這件惡事。就派人叫婆羅門來，對他說：『你離開我的國家，我不喜歡殺婆羅門。』國王就下令：『殺死阿奴跋摩夫人（Anupama，意為無雙，人名）。』 當時各位新來的女子，因為被國王所親信，就稟告國王說：『這位舍彌波提夫人等，長久以來親近供養佛陀以及僧眾，希望允許我們供養佛陀以及僧眾。』國王當時這樣說：『佛陀不允許各位比丘進入王宮。』當時各位女子想要讓國王生起驕慢之心，就說道：『大王有大的威德力量，諸多的事情尚且能夠辦到，何況這件事？希望大王能夠成全我們供養的事情。』各位女子急切地稟告，讓國王發起驕慢之心，就聽許了她們。國王問各位女子：『你們真的想要作供養嗎？』回答說：『想要作供養。』『你們各自隨自己的能力辦理供養的器具。』各位女子有的準備僧伽梨（saṃghāṭī，袈裟的一種）、有的準備郁多羅僧（uttarāsaṅga，袈裟的一種）
【English Translation】 English version A person reported to the king: 'The palace is on fire, and Lady Śyāmāvatī (meaning 'dark blue', a personal name) and five hundred others have been burned to death.' Upon hearing this, the king felt sorrow and distress, saying, 'Such good fields of merit are now forever separated from us.' Due to his sorrow, the king became faint and nearly died, collapsing onto his bed. The ministers sprinkled water on his face, and he regained consciousness. The ministers advised, 'Your Majesty, do not grieve. You should rebuild the palace and gather many concubines.' At that time, the king had already defeated the enemy and returned to reside outside the city: 'I will not enter the city until the new palace is completed and filled with five hundred women.' The palace was quickly built through the power of whips and rods, the power of swords, the power of spears, and the power of strong anger. Noble women and daughters of wealthy householders with millions of assets were selected, filling the palace with five hundred women. There was a householder named Ghoṣila (a personal name), whose daughter was Lady Śyāmāvatī's sister, named Virūpā (a personal name). This woman was the most outstanding among the thousand ladies. The ministers reported to the king: 'The new palace is completed, and the ladies are all gathered. Your Majesty knows the right time.' The king entered the new palace and enjoyed himself with the new women. Gradually, the king inquired about the cause of the matter and later learned that the Brahmin Māgaṇḍika (a personal name) had done this evil deed for the sake of his own daughter. He sent for the Brahmin and said to him, 'Leave my country. I do not like to kill Brahmins.' The king then ordered, 'Kill Lady Anupama (meaning 'unparalleled', a personal name).' At that time, the new women, being trusted by the king, reported to him, 'This Lady Śyāmāvatī and others have long been close to and have made offerings to the Buddha and the Sangha. We hope to be allowed to make offerings to the Buddha and the Sangha.' The king then said, 'The Buddha does not allow the Bhikkhus to enter the royal palace.' At that time, the women, wanting to arouse pride in the king's heart, said, 'Your Majesty has great power and virtue. You can accomplish many great things, let alone this matter? We hope that Your Majesty can fulfill our desire to make offerings.' The women urgently pleaded, causing the king to develop a sense of pride, and he granted their request. The king asked the women, 'Do you really want to make offerings?' They replied, 'We want to make offerings.' 'Then each of you should prepare the offering items according to your ability.' Some of the women prepared saṃghāṭī (a type of robe), and some prepared uttarāsaṅga (a type of robe).
者、有辦安陀衛者、有辦缽者、有辦漉水囊油囊杖針綖囊。爾時王喚巧匠問言：「汝能令諸夫人不出于宮中得供養佛及僧耶？」答言：「可得。」王言：「云何？」答言：「當作行輪宮殿。」即敕令速作。作已白王：「輪宮已成，王自知時。」王即詣佛所，頭面禮足卻坐一面，佛以種種因緣說法示教利喜，示教利喜已默然。王知佛種種因緣說法示教利喜已，從坐起偏袒右肩、合掌，白佛言：「愿佛及僧，受我明日請。」佛默然受。王知佛受已，頭面禮佛足右繞而去，是夜敕辦多美種種飲食，晨朝敷座處，遣使白佛時到：「食具已辦。佛自知時。」諸比丘往詣王宮，佛自房住迎食分。爾時巧匠知僧來至，即出輪宮圍繞眾僧。王知僧坐已，自手行水，自與多美飲食自恣飽滿，即開宮門。諸女皆出問訊諸比丘，有問父母者、姊妹兄弟者，及問訊佛者。爾時長老舍利弗為上座，語諸比丘：「我等今日不在王宮耶？當共一心。」王知僧食已，自行澡水，取小坐床坐僧前聽說法。語諸夫人：「所欲供養者，今正是時。」有夫人施僧伽梨者、施郁多羅僧者、施安陀衛者、有施缽者、有施漉水囊者、有施針綖囊者。爾時諸比丘皆得滿手滿缽物，相視而坐。王有方便，心念：「當云何令諸比丘經宮中過？」即令輪宮遮先來道，便白僧言：
【現代漢語翻譯】 現代漢語譯本：有的比丘準備僧伽梨（僧侶穿的長袍），有的準備郁多羅僧（上衣），有的準備安陀衛（內衣），有的準備缽，有的準備濾水囊、油囊、杖、針線囊。當時國王召來巧匠問道：『你能不能讓各位夫人們不出宮中就能供養佛和僧眾呢？』巧匠回答說：『可以做到。』國王問：『怎麼做？』巧匠回答說：『可以建造一個行輪宮殿。』國王立即命令工匠們趕快建造。建成后，工匠稟告國王說：『輪宮已經建成，請國王自行決定何時使用。』國王隨即前往佛陀處所，頂禮佛足後退坐在一旁。佛陀以種種因緣說法開示，使他們得到法喜，開示完畢后便默然不語。國王知道佛陀已經以種種因緣說法開示，使他們得到法喜，便從座位上起身，偏袒右肩，合掌，對佛陀說：『希望佛陀和僧眾，接受我明日的齋請。』佛陀默然應允。國王知道佛陀已經應允，便頂禮佛足，右繞佛陀后離去。當晚，國王敕令準備豐盛美味的各種飲食，清晨佈置好座位，派遣使者稟告佛陀時間已到：『齋飯已經準備完畢，請佛陀自行決定。』各位比丘前往王宮，佛陀在自己的住所迎接應供的時間。當時，巧匠知道僧眾已經到來，便推出輪宮圍繞僧眾。國王知道僧眾已經坐定，便親自為他們行水，親自供奉豐盛美味的飲食，讓他們隨意飽餐，然後打開宮門。各位夫人都出來問候各位比丘，有的問候父母，有的問候姐妹兄弟，以及問候佛陀。當時，長老舍利弗（智慧第一的佛陀弟子）作為上座，對比丘們說：『我們今天不是在王宮裡嗎？應當同心一意。』國王知道僧眾已經用齋完畢，便親自為他們行澡水，取來小座床坐在僧眾面前聽聞佛法。並對各位夫人說：『想要供養的，現在正是時候。』有的夫人佈施僧伽梨，有的佈施郁多羅僧，有的佈施安陀衛，有的佈施缽，有的佈施濾水囊，有的佈施針線囊。當時，各位比丘都得到滿手滿缽的物品，相對而坐。國王想出一個方便之法，心想：『應當如何讓各位比丘經過宮中呢？』便讓輪宮擋住先前來時的道路，然後稟告僧眾說：
【English Translation】 English version: Some Bhikkhus prepared Sanghati (outer robe), some prepared Uttarasangha (upper robe), some prepared Antaravasaka (inner robe), some prepared alms bowls, some prepared water-strainers, oil flasks, staffs, needle cases. At that time, the king summoned a skilled artisan and asked, 'Can you enable the ladies to make offerings to the Buddha and the Sangha without leaving the palace?' The artisan replied, 'It can be done.' The king asked, 'How?' The artisan replied, 'By constructing a mobile palace on wheels.' The king immediately ordered its swift construction. Once completed, the artisan reported to the king, 'The wheeled palace is finished; the king knows when to use it.' The king then went to the Buddha's abode, bowed his head to the ground at his feet, and sat to one side. The Buddha taught, guided, and delighted him with various causes and conditions, and then remained silent. Knowing that the Buddha had taught, guided, and delighted him with various causes and conditions, the king rose from his seat, bared his right shoulder, clasped his hands, and said to the Buddha, 'May the Buddha and the Sangha accept my invitation for tomorrow's meal.' The Buddha silently accepted. Knowing that the Buddha had accepted, the king bowed his head to the ground at the Buddha's feet, circumambulated him to the right, and departed. That night, he ordered the preparation of abundant and delicious food. In the morning, he arranged the seating and sent a messenger to inform the Buddha that the time had come: 'The meal is ready; the Buddha knows when to come.' The Bhikkhus went to the royal palace, and the Buddha awaited the meal distribution in his own quarters. At that time, the skilled artisan, knowing that the Sangha had arrived, brought out the wheeled palace and circled the Sangha. Knowing that the Sangha was seated, the king personally poured water for them and served them abundant and delicious food to their fill, then opened the palace gates. All the ladies came out to greet the Bhikkhus, some inquiring about their parents, siblings, and others inquiring about the Buddha. At that time, the elder Sariputta (foremost in wisdom among the Buddha's disciples), as the senior monk, said to the Bhikkhus, 'Are we not in the royal palace today? We should be of one mind.' Knowing that the Sangha had finished eating, the king personally provided water for washing, took a small seat, and sat before the Sangha to listen to the Dharma. He said to the ladies, 'Now is the time for those who wish to make offerings.' Some ladies offered Sanghati, some offered Uttarasangha, some offered Antaravasaka, some offered alms bowls, some offered water-strainers, some offered needle cases. At that time, all the Bhikkhus received handfuls and bowls full of items, and sat looking at each other. The king devised a skillful means, thinking, 'How can I lead the Bhikkhus through the palace?' He then had the wheeled palace block the path they had taken earlier and said to the Sangha:
「大德可去。」諸比丘言：「佛不聽我等入王宮中。」王言：「我今教出不教入。」爾時舍利弗咒愿已，及僧從座起去，還到僧坊，以是事向佛廣說。佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘，水澆頂剎利王，夜未過、未藏寶，若過門闑及門闑處，除急因緣，波逸提。」
急因緣者，若王遣使喚比丘、若夫人、王子如是等諸有力官屬喚，皆不犯。(八十二事)
佛在俱舍彌國。爾時長老闡那比丘有可悔過罪，諸比丘憐愍慈心求安隱故，教令悔過。闡那言：「我始知是事入戒經中半月次來所說。」是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，犯可悔罪，諸比丘憐愍教令悔過，便作是言：『我今始知是事入戒經中半月次來所說。』」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問闡那言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責闡那：「云何名比丘，犯可悔過罪，諸比丘憐愍教令悔過，便作是言：『我今始知是事入戒經中半月次來所說。』」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘說戒時，作是言：『我今始知是事入戒經中隨半月次來所說。』諸
【現代漢語翻譯】 現代漢語譯本： 『大德可以離開。』眾比丘說：『佛不允許我們進入王宮。』國王說：『我今天只是讓你們出來，而不是讓你們進去。』當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）祝願完畢后，和僧眾一起從座位上起身離開，回到僧房，將這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧眾，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒完畢后，告訴眾比丘：『從今以後，這條戒律應該這樣說：如果比丘，被水澆頂的剎帝利（Kṣatriya，印度種姓制度中的第二等級，通常是武士和統治者）國王，在夜晚未過、未藏寶時，如果越過門檻以及門檻處，除非有緊急因緣，犯波逸提（Pāyantika，一種輕罪）。』 緊急因緣是指，如果國王派遣使者召喚比丘、或者夫人、王子等有權勢的官屬召喚，都不算犯戒。（八十二事） 佛陀在俱舍彌國（Kauśāmbī，古代印度城市）時。當時，長老闡那（Channa，佛陀的侍者）比丘有應該懺悔的罪過，眾比丘因為憐憫慈悲，爲了求得安穩，教導他懺悔。闡那說：『我才剛知道這件事進入戒經中，是半個月前才說的。』這些比丘中，有些少欲知足、奉行頭陀行（dhūta，一種苦行）的比丘，聽到這件事心中不悅，用各種因緣呵責：『怎麼能叫比丘，犯了應該懺悔的罪過，眾比丘憐憫教導他懺悔，卻說這樣的話：『我今天才知道這件事進入戒經中，是半個月前才說的。』』用各種因緣呵責完畢后，向佛陀詳細地稟告。佛陀因為這件事召集了比丘僧眾，明知故問闡那：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責闡那：『怎麼能叫比丘，犯了應該懺悔的罪過，眾比丘憐憫教導他懺悔，卻說這樣的話：『我今天才知道這件事進入戒經中，是半個月前才說的。』』用各種因緣呵責完畢后，告訴眾比丘：『因為這十種利益的緣故，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘在誦戒時，說這樣的話：『我今天才知道這件事進入戒經中，是隨著半個月前才說的。』諸
【English Translation】 English version: 『Venerable ones, you may leave.』 The Bhikshus (monks) said, 『The Buddha does not allow us to enter the royal palace.』 The King said, 『Today, I am only letting you out, not letting you in.』 At that time, Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), having finished the benediction, rose from his seat with the Sangha (monastic community) and left, returning to the monastery, and told the Buddha about this matter in detail. The Buddha, because of this matter, gathered the Bhikshu Sangha, praised the precepts and the upholding of the precepts with various reasons, and after praising the precepts and the upholding of the precepts, said to the Bhikshus, 『From now on, this precept should be stated as follows: If a Bhikshu, of a Kṣatriya (the second of the four Hindu castes, consisting of warriors and rulers) king who has had water poured on his head, before the night has passed and the treasures have been hidden, if he crosses the threshold and the place of the threshold, except for an urgent reason, it is a Pāyantika (an offense entailing confession).』 An urgent reason refers to, if the king sends a messenger to summon a Bhikshu, or if the queen, prince, or other powerful officials summon him, it is not considered an offense. (Eighty-two matters) The Buddha was in Kauśāmbī (an ancient Indian city). At that time, the elder Bhikshu Channa (Buddha's attendant) had an offense that should be confessed. The Bhikshus, out of compassion and kindness, and for the sake of peace, taught him to confess. Channa said, 『I have only just learned that this matter has entered the Prātimokṣa (code of monastic rules), and was spoken about half a month ago.』 Among these Bhikshus, some who were content with little, practicing dhūta (ascetic practices), upon hearing this matter, were displeased and rebuked him with various reasons, 『How can you be called a Bhikshu, having committed an offense that should be confessed, and when the Bhikshus compassionately teach you to confess, you say such words: 『I have only just learned that this matter has entered the Prātimokṣa, and was spoken about half a month ago.』 After rebuking him with various reasons, they reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Bhikshu Sangha, and knowingly asked Channa, 『Did you really do this?』 He replied, 『I did, World Honored One!』 The Buddha rebuked Channa with various reasons, 『How can you be called a Bhikshu, having committed an offense that should be confessed, and when the Bhikshus compassionately teach you to confess, you say such words: 『I have only just learned that this matter has entered the Prātimokṣa, and was spoken about half a month ago.』 After rebuking him with various reasons, he said to the Bhikshus, 『For these ten benefits, I establish precepts with the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu, when reciting the Prātimokṣa, says such words: 『I have only just learned that this matter has entered the Prātimokṣa, and was spoken about half a month ago.』 All
比丘知是比丘先曾再三聞說此戒，何況復過，是比丘非以不知故得脫。隨所犯事，應令如法悔過、應更呵令折伏：『汝失無利是惡不善，說戒時不尊重戒不一心聽。』以是事故得波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘說四波羅夷時，作是言：「我今始知是法入戒經中隨半月次來所說。」得波逸提。若說十三僧伽婆尸沙時、若說二不定法時、若說三十尼薩耆波逸提時、若說九十波逸提時、若說四波羅提提舍尼法時、若說眾多學法時、若說七止諍法時，及說隨律經時，作是言：「我今始知是法入戒經中隨半月次來所說。」得波逸提。除隨律經，說余經時作是言：「我今始知是法入戒經中。」突吉羅。(八十三事)
佛在舍衛國。爾時舍衛城有治角師名達摩提那，富饒財寶種種成就。是人隨佛及僧所須物自恣請與，謂衣鉤、禪鎮、衣釘、缽支、匕針筒。如是諸比丘眾多，數數往取，是人作不能供，婦兒空乏。余居士瞋責呵言：「沙門釋子不知量不知厭足，若施者不知量，受者應知量。是達摩提那居士本富饒財，佈施不知量故與，不能供，婦兒空乏。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，種種因緣呵責諸比丘：「云何名比丘，
【現代漢語翻譯】 現代漢語譯本：比丘應當知道，如果這位比丘先前曾經再三聽聞過此戒，更何況是超過三次，那麼這位比丘不能以不知情為理由來逃脫罪責。根據他所犯的戒條，應當依法令其懺悔過錯，並且進一步訓誡和折伏他：『你真是毫無益處，這是惡劣不善的行為，在宣說戒律時，不尊重戒律，不專心聽講。』因為這個緣故，他犯了波逸提（Pācittiya）。
波逸提（Pācittiya）的意思是，煮燒、覆蓋、障礙，如果不懺悔過錯，就能障礙修道。
在此情況下，觸犯此戒的情況是：如果比丘在宣說四波羅夷（Pārājika，斷頭罪）時，說：『我現在才知道這個法條被收入戒經中，並且每半月一次地宣說。』就犯了波逸提（Pācittiya）。如果宣說十三僧伽婆尸沙（Saṃghādisesa，僧殘罪）時、如果宣說二不定法（Aniyata）時、如果宣說三十尼薩耆波逸提（Nissaggiya Pācittiya，捨墮罪）時、如果宣說九十波逸提（Pācittiya，單墮罪）時、如果宣說四波羅提提舍尼法（Pāṭidesanīya，悔過罪）時、如果宣說眾多學法（Sekhiya）時、如果宣說七止諍法（Adhikaraṇa-samatha Dhamma）時，以及宣說隨律經時，說：『我現在才知道這個法條被收入戒經中，並且每半月一次地宣說。』就犯了波逸提（Pācittiya）。除了隨律經之外，如果宣說其他經典時，說：『我現在才知道這個法條被收入戒經中。』就犯了突吉羅（Dukkaṭa，惡作罪）。（以上共八十三件事）
佛陀住在舍衛國（Śrāvastī）。當時，舍衛城裡有一位製作角器的工匠，名叫達摩提那（Dhammadinna），他非常富有，各種資財都很充足。這個人隨順佛陀和僧團的需求，慷慨地提供各種物品，比如衣鉤、禪鎮、衣釘、缽支、匕針筒等。因此，許多比丘頻繁地前去索取，導致達摩提那（Dhammadinna）感到無法供應，他的妻子兒女也變得貧困。其他的居士們責備他說：『這些沙門釋子不知節制，不知滿足，如果佈施的人不知節制，接受佈施的人也應該知道節制。這位達摩提那（Dhammadinna）居士原本很富有，因為佈施不知節制，導致無法供應，他的妻子兒女也變得貧困。』有些少欲知足、奉行頭陀行的比丘聽到了這件事，心中不悅，便向佛陀詳細地稟告了此事。佛陀因為這件事召集了比丘僧團，用各種因緣呵責這些比丘：『怎麼能稱為比丘呢？'
【English Translation】 English version: A Bhikkhu should know that if this Bhikkhu has previously heard this precept recited repeatedly, let alone more than three times, then this Bhikkhu cannot escape culpability by claiming ignorance. According to the precept he has violated, he should be made to confess his transgression according to the Dharma, and he should be further admonished and subdued: 'You are truly without benefit, this is an evil and unwholesome act, not respecting the precepts and not listening attentively when the precepts are recited.' For this reason, he commits a Pācittiya (an offense requiring expiation).
Pācittiya means to cook, to cover, to obstruct; if one does not confess one's transgression, it can obstruct the path to enlightenment.
In this context, the offense occurs if a Bhikkhu, when reciting the four Pārājika (defeat), says: 'I am only now aware that this rule is included in the code of precepts and is recited every fortnight.' He commits a Pācittiya. If when reciting the thirteen Saṃghādisesa (formal meeting), if when reciting the two Aniyata (undetermined), if when reciting the thirty Nissaggiya Pācittiya (forfeiture and expiation), if when reciting the ninety Pācittiya (expiation), if when reciting the four Pāṭidesanīya (confession), if when reciting the numerous Sekhiya (training rules), if when reciting the seven Adhikaraṇa-samatha Dhamma (rules for settling disputes), and when reciting the Sutta Vibhanga, he says: 'I am only now aware that this rule is included in the code of precepts and is recited every fortnight.' He commits a Pācittiya. Except for the Sutta Vibhanga, if when reciting other sutras, he says: 'I am only now aware that this rule is included in the code of precepts.' He commits a Dukkaṭa (wrongdoing). (Total of eighty-three instances)
The Buddha was residing in Śrāvastī. At that time, in the city of Śrāvastī, there was a horn craftsman named Dhammadinna, who was wealthy and possessed abundant resources. This person generously provided whatever the Buddha and the Sangha needed, such as robe hooks, meditation cushions, robe pegs, bowl stands, and needle cases. As a result, many Bhikkhus frequently went to him to obtain these items, causing Dhammadinna to feel unable to supply them, and his wife and children became impoverished. Other laypeople criticized him, saying: 'These Śākya ascetics do not know moderation and are not content; if the giver does not know moderation, the receiver should know moderation. This Dhammadinna was originally wealthy, but because he gives without moderation, he is unable to provide, and his wife and children have become impoverished.' Some Bhikkhus who were content, of few desires, and practiced asceticism heard about this and were displeased, so they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of Bhikkhus and, using various reasons, rebuked the Bhikkhus: 'How can you be called Bhikkhus?'
不知時不知量，若施者不知量，受者應知量。是達摩提那居士本富饒財，佈施不知量故與，不能供，婦兒空乏。」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘，骨牙齒角作針筒者，波逸提。」
骨者，像骨、馬骨、蛇骨。
牙者，象牙、馬牙、豬牙。
齒者，像齒、馬齒、豬齒。
角者，羊角、牛角、水牛角、鹿角。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘骨作針筒，波逸提。若牙、若齒、若角，隨作隨得爾所波逸提。若比丘用骨牙齒角作針筒者，是比丘應破是針筒已，入僧中唱言：「我用骨牙齒角作針筒，得波逸提罪。我今發露悔過不覆藏。」僧應問：「汝破針筒未？」若言：「已破。」僧應問：「汝見罪不？」若言：「見罪。」應教言：「汝今發露悔過，后莫復作。」若未打破，僧應約敕令破。若僧不約敕，一切僧得突吉羅罪。若僧約敕不受，是比丘得突吉羅罪。(八十四事)
佛在俱舍彌國。爾時長老闡那用高廣好床。佛與阿難遊行到闡那房，是闡那遙見佛來，從坐起偏袒右肩、合掌白佛言：「世尊！入我房舍看床。」佛即入，見是床高好見已語阿難：「染污爛壞！云何是癡人用如是高廣好床？」佛種
【現代漢語翻譯】 現代漢語譯本：不知時宜，也不知佈施的限度。如果佈施的人不知道限度，接受佈施的人應該知道。達摩提那（Dhammadinna）居士原本非常富有，因為佈施沒有節制，以至於無法供給家庭，導致妻子兒女生活困苦。』佛陀用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘用骨、牙齒或角製作針筒，犯波逸提罪（Pācittiya）。』
骨，指的是象骨、馬骨、蛇骨。
牙，指的是象牙、馬牙、豬牙。
齒，指的是象齒、馬齒、豬齒。
角，指的是羊角、牛角、水牛角、鹿角。
波逸提（Pācittiya），意思是煮燒覆蓋障礙，如果不懺悔，會障礙修行。
關於此戒的違犯：如果比丘用骨頭製作針筒，犯波逸提罪。如果用牙齒、或齒、或角，每製作一次，就得到相應的波逸提罪。如果比丘使用骨、牙齒、角製作針筒，這位比丘應該毀壞這個針筒，然後在僧團中宣告：『我用骨、牙齒、角製作針筒，犯了波逸提罪。我現在發露懺悔，不再隱瞞。』僧團應該問：『你毀壞針筒了嗎？』如果回答：『已經毀壞。』僧團應該問：『你認識到自己的罪過嗎？』如果回答：『認識到罪過。』應該教導說：『你現在發露懺悔，以後不要再犯。』如果還沒有毀壞，僧團應該命令他毀壞。如果僧團不命令他毀壞，所有僧人都犯突吉羅罪（Dukkata）。如果僧團命令他毀壞，但他不接受，這位比丘犯突吉羅罪。（八十四事）
佛陀在俱舍彌國（Kosambi）。當時，長老闡那（Channa）使用高大華麗的床。佛陀與阿難（Ananda）一起到闡那的房間，闡那遠遠地看見佛陀來了，便從座位上起身，袒露右肩，合掌對佛陀說：『世尊！請進入我的房舍看看床。』佛陀就進入房間，看見那張高大華麗的床，看完后對阿難說：『這真是染污腐敗！為什麼這個愚癡的人要用這樣高大華麗的床？』佛陀
【English Translation】 English version: 'Not knowing the time, not knowing the measure. If the giver does not know the measure, the receiver should know the measure. The lay follower Dhammadinna (Dhammadinna - name of a lay follower) was originally very wealthy, but because of giving without measure, he was unable to provide for his family, causing his wife and children to be impoverished.' After rebuking with various reasons, he said to the Bhikkhus (Bhikkhus - Buddhist monks): 'Because of ten benefits, I establish a precept for the Bhikkhus. From now on, this precept should be stated as follows: If a Bhikkhu makes a needle case from bone, tooth, or horn, it is a Pācittiya (Pācittiya - a type of offense requiring confession).'
'Bone' refers to elephant bone, horse bone, or snake bone.
'Tooth' refers to elephant tooth, horse tooth, or pig tooth.
'Tusk' refers to elephant tusk, horse tusk, or pig tusk.
'Horn' refers to sheep horn, cow horn, water buffalo horn, or deer horn.
Pācittiya (Pācittiya - a type of offense requiring confession) means 'cooked, burned, covered, obstructed.' If one does not repent, it can obstruct the path.
Regarding offenses in this matter: If a Bhikkhu makes a needle case from bone, it is a Pācittiya. If it is made from tooth, tusk, or horn, each time it is made, one incurs a corresponding Pācittiya offense. If a Bhikkhu uses bone, tooth, or horn to make a needle case, that Bhikkhu should destroy the needle case and announce in the Sangha (Sangha - Buddhist monastic community): 'I used bone, tooth, or horn to make a needle case and have committed a Pācittiya offense. I now confess and do not conceal it.' The Sangha should ask: 'Have you destroyed the needle case?' If he says, 'I have destroyed it,' the Sangha should ask: 'Do you see the offense?' If he says, 'I see the offense,' they should instruct him: 'You now confess, do not repeat it again.' If it has not been destroyed, the Sangha should instruct him to destroy it. If the Sangha does not instruct him, all the Sangha members incur a Dukkata (Dukkata - a minor offense) offense. If the Sangha instructs him but he does not accept, that Bhikkhu incurs a Dukkata offense. (Eighty-four matters)
The Buddha was in Kosambi (Kosambi - an ancient city in India). At that time, the elder Channa (Channa - name of an elder monk) was using a high and luxurious bed. The Buddha and Ananda (Ananda - one of the principal disciples of the Buddha) went to Channa's room. Channa saw the Buddha coming from afar, rose from his seat, bared his right shoulder, and with palms joined, said to the Buddha: 'Venerable One! Please enter my room and look at the bed.' The Buddha entered and saw the high and luxurious bed. After seeing it, he said to Ananda: 'It is defiled and rotten! Why does this foolish person use such a high and luxurious bed?' The Buddha
種因緣呵責闡那：「云何名比丘，用高廣好床？」佛種種因緣呵已，集比丘僧語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘欲作床者，當應量作。量者，足高八指，除入梐。過是作者，波逸提。」
床者有二種：細梐繩床、粗梐繩床。粗梐繩床有五種：阿珊蹄腳、波郎劬腳、羝羊角腳、尖腳、曲腳。細梐繩床亦有五種：阿珊蹄腳、波郎劬腳、羝羊角腳、尖腳、曲腳。
高八指者，佛言：「用我八指，第三分入梐。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘過八指作床腳者，波逸提。隨作，隨得爾所波逸提。若比丘過八指作床腳者，應截腳，入僧中白言：「我過八指作床腳，得波逸提罪，今僧中發露悔過不覆藏。」僧應問：「汝截未？」若言：「已截。」問：「汝見罪不？」若言：「見罪。」僧應言：「汝如法悔過，后莫復作。」若言：「未截。」僧應約敕令截。若僧不約敕令載者，僧得突吉羅。若僧約敕不受，是比丘得突吉羅。(八十五事)
佛在王舍城。爾時六群比丘以草木兜羅綿貯臥具。諸居士瞋不喜呵罵：「沙門釋子自言：『善好有功德。』乃以兜羅綿貯臥具，如王如大臣。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。
【現代漢語翻譯】 現代漢語譯本 因為這個因緣，佛呵責闡那（Channa，人名）說：『為什麼你身為比丘，卻使用高大華麗的床？』佛陀以各種因緣呵責之後，召集比丘僧團，告訴眾比丘：『爲了十種利益，我為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘想要製作床，應當按照規定的尺寸製作。規定的尺寸是，床腳高八指，不包括床梐（床的邊框）。超過這個尺寸製作的，犯波逸提（Pāyattika，一種罪名）。』
床有兩種：細梐繩床和粗梐繩床。粗梐繩床有五種床腳樣式：阿珊蹄腳（Asandhi，一種床腳樣式）、波郎劬腳（Palangku，一種床腳樣式）、羝羊角腳（Dheyya-vakka，一種床腳樣式）、尖腳、曲腳。細梐繩床也有五種床腳樣式：阿珊蹄腳、波郎劬腳、羝羊角腳、尖腳、曲腳。
關於『高八指』，佛說：『用我的八指來量，床梐要嵌入三分之一。』
波逸提（Pāyattika）的意思是，通過煮、燒來覆蓋和遮蔽罪過，如果不懺悔，就會障礙修行。
關於違犯的情況，如果比丘製作的床腳超過八指，就犯波逸提罪。每製作一次，就得到相應的波逸提罪。如果比丘製作的床腳超過八指，應該截斷床腳，到僧團中坦白說：『我製作的床腳超過八指，犯了波逸提罪，現在在僧團中發露懺悔，不再隱瞞。』僧團應該問：『你截斷了嗎？』如果回答說：『已經截斷。』就問：『你認識到自己的罪過嗎？』如果回答說：『認識到罪過。』僧團應該說：『你如法懺悔，以後不要再犯。』如果回答說：『還沒有截斷。』僧團應該告誡他去截斷。如果僧團不告誡他去截斷，僧團就犯突吉羅（Dukkata，一種輕罪）。如果僧團告誡了他，他卻不接受，這個比丘就犯突吉羅罪。（八十五事）
佛陀住在王舍城（Rajagaha）。當時，六群比丘（Chabbaggiya，六個行為不端的比丘）用草木兜羅綿（Tula，一種柔軟的填充物）填充臥具。一些居士生氣，不高興地呵斥他們說：『這些沙門釋子（Sakya-puttiya-samana，釋迦牟尼的弟子）自稱『善良美好有功德』，竟然用兜羅綿填充臥具，像國王和大臣一樣。』一些少欲知足、奉行頭陀行（Dhutanga，苦行）的比丘聽到這件事，心裡不高興，向佛陀詳細稟告了這件事。
【English Translation】 English version Because of this circumstance, the Buddha rebuked Channa (a person's name), saying: 'Why, as a bhikkhu, do you use a high and luxurious bed?' After rebuking him for various reasons, the Buddha gathered the Sangha of bhikkhus and told them: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be stated as follows: If a bhikkhu wants to make a bed, he should make it according to the prescribed dimensions. The prescribed dimension is that the legs should be eight finger-breadths high, excluding the frame (the edge of the bed). Whoever makes it larger than this commits a Pāyattika (an offense).'
There are two types of beds: beds with fine-woven cords and beds with coarse-woven cords. Coarse-woven cord beds have five types of legs: Asandhi (a type of bed leg), Palangku (a type of bed leg), Dheyya-vakka (a type of bed leg), pointed legs, and curved legs. Fine-woven cord beds also have five types of legs: Asandhi, Palangku, Dheyya-vakka, pointed legs, and curved legs.
Regarding 'eight finger-breadths high,' the Buddha said: 'Use my eight finger-breadths to measure, and the frame should be embedded by one-third.'
Pāyattika means to cover and conceal offenses through boiling and burning, and if one does not repent, it will obstruct the path to enlightenment.
Regarding violations, if a bhikkhu makes bed legs that are more than eight finger-breadths high, he commits a Pāyattika offense. For each time he makes it, he incurs the corresponding Pāyattika offense. If a bhikkhu makes bed legs that are more than eight finger-breadths high, he should cut off the legs and confess to the Sangha, saying: 'I made bed legs that are more than eight finger-breadths high, and I have committed a Pāyattika offense. Now I confess and reveal it in the Sangha, and I will no longer conceal it.' The Sangha should ask: 'Have you cut them off?' If he replies: 'I have cut them off,' they should ask: 'Do you recognize your offense?' If he replies: 'I recognize my offense,' the Sangha should say: 'You have repented according to the Dharma, and do not commit it again.' If he replies: 'I have not cut them off,' the Sangha should instruct him to cut them off. If the Sangha does not instruct him to cut them off, the Sangha commits a Dukkata (a minor offense). If the Sangha instructs him, but he does not accept, that bhikkhu commits a Dukkata offense. (Eighty-five matters)
The Buddha was residing in Rajagaha. At that time, the group of six bhikkhus (six unruly bhikkhus) filled their bedding with grass, wood, and Tula cotton (a soft filling material). Some laypeople became angry and displeased, scolding them, saying: 'These Sakya-puttiya-samana (disciples of Sakyamuni) claim to be 'good and virtuous,' yet they fill their bedding with Tula cotton, like kings and ministers.' Some bhikkhus who were content with little, practiced Dhutanga (ascetic practices), and were displeased upon hearing this, reported the matter in detail to the Buddha.
佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，以兜羅綿貯臥具？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘自以兜羅綿貯臥具，若使人貯，波逸提。」
兜羅綿者，柳華、白楊華、阿鳩羅華、波鳩羅華、鳩舍羅華、間阇華、波波阇華、離摩華，皆波逸提。
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘以草木兜羅綿貯臥具，波逸提。隨貯，隨得爾所波逸提。若比丘以兜羅綿貯臥具者，是比丘應摘破卻兜羅綿，到僧中白言：「我以兜羅綿貯臥具，得波逸提罪，發露悔過不覆藏。」僧應問：「汝摘卻未？」若言：「已卻。」僧應問：「汝見罪不？」若言：「見罪。」僧應約敕：「汝如法悔過，后莫復作。」若言：「未摘。」應約敕令摘。若不約敕，僧得突吉羅。若僧約敕不受，是比丘得突吉羅罪。(八十六事)
佛在舍衛國。爾時毗舍佉鹿子母，往詣佛所頭面禮足卻坐一面，佛以種種因緣說法示教利喜，示教利喜已默然。知佛說法示教利喜默然已，從坐起偏袒右肩、合掌白佛言：「世尊！愿佛及僧受我明日請。」佛默然受之。知佛默然受已，頭面禮佛足右繞而去
【現代漢語翻譯】 現代漢語譯本：佛陀因為這件事召集了比丘僧團，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用種種因緣呵斥他們：『怎麼能稱為比丘，卻用兜羅綿（一種柔軟的棉花）來填充臥具呢？』用種種因緣呵斥之後，告訴眾比丘：『爲了十種利益，我與比丘們結戒。從今以後，這條戒律應當這樣說：如果比丘自己用兜羅綿填充臥具，或者指使別人填充，犯波逸提（一種罪名）。』
兜羅綿是指：柳絮、白楊絮、阿鳩羅華（一種花）、波鳩羅華（一種花）、鳩舍羅華（一種花）、間阇華（一種花）、波波阇華（一種花）、離摩華（一種花），凡是用這些填充臥具，都犯波逸提。
波逸提的意思是：會產生熱惱、覆蓋障礙，如果不懺悔，就能障礙修道。
在這條戒律中，觸犯的情況是：如果比丘用草木或兜羅綿填充臥具，犯波逸提。隨著填充的量，每次填充都得到相應的波逸提罪。如果比丘用兜羅綿填充臥具，這位比丘應當摘掉、去除兜羅綿，到僧團中坦白說：『我用兜羅綿填充臥具，犯了波逸提罪，現在發露懺悔，不再隱瞞。』僧團應當問：『你摘掉了嗎？』如果回答說：『已經摘掉了。』僧團應當問：『你認識到罪過嗎？』如果回答說：『認識到罪過。』僧團應當告誡：『你應當如法懺悔，以後不要再犯。』如果說：『還沒有摘掉。』應當告誡他去摘掉。如果不告誡，僧團就犯突吉羅（一種輕罪）。如果僧團告誡了他，他卻不接受，這位比丘就犯突吉羅罪。（八十六事）
佛陀在舍衛國。當時，毗舍佉·鹿子母（一位著名的女居士），前往佛陀處，頂禮佛足後坐在一旁。佛陀用種種因緣說法，開示教導，使她歡喜。開示教導完畢后，佛陀默然不語。毗舍佉·鹿子母知道佛陀說法完畢，就從座位上起身，袒露右肩，合掌對佛陀說：『世尊！希望佛陀和僧團接受我明天的供養。』佛陀默然應允。毗舍佉·鹿子母知道佛陀默然應允后，頂禮佛足，右繞佛陀后離去。
【English Translation】 English version: The Buddha, on account of this matter, assembled the Bhikkhu Sangha (community of monks), and knowingly asked the group of six bhikkhus: 'Did you really do this thing?' They replied: 'Indeed, we did, O Blessed One!' The Buddha, with various reasons, rebuked them: 'How can you be called bhikkhus, yet store bedding with tula cotton (a soft cotton-like material)?' After rebuking them with various reasons, he said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus. From now on, this precept should be recited thus: If a bhikkhu himself stores bedding with tula cotton, or causes another to store it, it is a Pacittiya (an offense requiring confession).'
Tula cotton refers to: willow catkins, poplar catkins, Akura flowers (a type of flower), Pakura flowers (a type of flower), Kosala flowers (a type of flower), Kanjha flowers (a type of flower), Papaja flowers (a type of flower), Lima flowers (a type of flower). Using any of these to fill bedding constitutes a Pacittiya.
Pacittiya means: it causes burning and obstruction, and if not repented, it can obstruct the path to enlightenment.
In this precept, the offense occurs when: if a bhikkhu stores bedding with grass, wood, or tula cotton, it is a Pacittiya. With each instance of storing, one incurs a corresponding Pacittiya offense. If a bhikkhu has stored bedding with tula cotton, that bhikkhu should remove and discard the tula cotton, and declare to the Sangha (monastic community): 'I have stored bedding with tula cotton, and have committed a Pacittiya offense. I now confess and do not conceal it.' The Sangha should ask: 'Have you removed it?' If he replies: 'I have removed it.' The Sangha should ask: 'Do you recognize the offense?' If he replies: 'I recognize the offense.' The Sangha should instruct: 'You should repent according to the Dharma (teachings), and do not repeat it again.' If he says: 'I have not removed it,' he should be instructed to remove it. If he is not instructed, the Sangha incurs a Dukkata (a minor offense). If the Sangha instructs him but he does not accept, that bhikkhu incurs a Dukkata offense. (Eighty-six matters)
The Buddha was in Savatthi (a major city in ancient India). At that time, Visakha Migaramata (a prominent female lay disciple), went to the Buddha, bowed her head at his feet, and sat to one side. The Buddha, with various reasons, taught the Dharma, instructed, guided, and gladdened her. Having instructed, guided, and gladdened her, the Buddha remained silent. Knowing that the Buddha had finished teaching, she rose from her seat, bared her right shoulder, and with palms joined, said to the Buddha: 'O Blessed One! May the Buddha and the Sangha accept my invitation for tomorrow.' The Buddha silently accepted. Knowing that the Buddha had silently accepted, Visakha Migaramata bowed her head at the Buddha's feet, circumambulated him to the right, and departed.
，還自舍通夜辦種種多美飲食。佛是夜共阿難露地遊行，佛看星宿相，語阿難言：「若今有人問知星宿相者：『何時當雨？』彼必言：『七歲當雨。』」佛語阿難：「初夜過已至中夜，是星相滅，更有異相出。若爾時有人問知相者：『何時當雨。』彼必言：『過七月當雨。』」又語阿難：「中夜已過至后夜，是星相滅更有異相出。若爾時問知相者：『何時當雨？』彼必言：『七日當雨。』」是夜已過地了時，東方有云出，形如圓碗遍滿空中，是云能作大雨滿諸坑坎。爾時佛語阿難：「語諸比丘：『是碗雲雨有功德，能除病。若諸比丘欲洗者，當露地立洗。』」阿難受教，語諸比丘：「是碗雲雨有功德，能除病。若諸比丘欲洗者，聽露地立洗。」時諸比丘隨意露地立洗。爾時毗舍佉鹿子母，辦飲食已早起敷座處，遣婢使白佛：「時到食具已辦，佛自知時。」婢受教往詣祇洹，覓諸比丘不見，于門孔間看，見裸形露洗，見已心不喜，作是念：「是中都無比丘，儘是裸形外道無慚愧人。」作是念已，即還語毗舍佉鹿子母言：「祇洹中無一比丘，儘是裸形外道。」是毗舍佉母智慧利根，知今日雨墮，諸比丘必當露地裸形洗浴，是婢癡無所知故作是言：「祇洹中無一比丘，儘是裸形外道。」即便喚余婢往詣祇洹，打門作聲白言：
【現代漢語翻譯】 現代漢語譯本： 他還親自捨棄了整個夜晚，準備了各種各樣美味的飲食。佛陀當晚與阿難一起在露天**，佛陀觀看星宿的形態，告訴阿難說：『如果現在有人詢問懂得星宿之相的人：『什麼時候會下雨？』那人一定會說：『七年後會下雨。』』佛陀告訴阿難：『初夜過後到了中夜，這個星相消失了，出現了其他的星相。如果那時有人詢問懂得星相的人：『什麼時候會下雨？』那人一定會說：『過了七個月會下雨。』』又告訴阿難：『中夜過後到了后夜，這個星相消失了，出現了其他的星相。如果那時有人詢問懂得星相的人：『什麼時候會下雨？』那人一定會說：『七天後會下雨。』』這夜過去，天亮的時候，東方出現了云，形狀像圓碗一樣遍佈空中，這種云能夠帶來大雨，充滿所有的坑洼。』 當時佛陀告訴阿難：『告訴各位比丘：『這種碗狀云帶來的雨有功德，能夠消除疾病。如果各位比丘想要洗浴，可以在露天站立洗浴。』』阿難接受教誨，告訴各位比丘：『這種碗狀云帶來的雨有功德，能夠消除疾病。如果各位比丘想要洗浴，可以聽從佛陀的教誨在露天站立洗浴。』當時各位比丘隨意地在露天站立洗浴。當時毗舍佉·鹿子母（Visakha Migaramata，人名，富有的女施主）準備好飲食后，早早地起來鋪設座位，派遣婢女去告訴佛陀：『時間到了，食物已經準備好了，佛陀您自己知道時間。』婢女接受教誨前往祇洹（Jetavana，佛陀常住的精舍），尋找各位比丘卻沒看見，從門縫裡看，看見裸著身體在露天洗浴，看見後心里不高興，心想：『這裡根本沒有比丘，全是裸體的外道，不知羞恥的人。』這樣想了之後，就回去告訴毗舍佉·鹿子母說：『祇洹中沒有一個比丘，全是裸體的外道。』這位毗舍佉母（Visakha Migaramata）智慧敏銳，知道今天下雨，各位比丘必定會在露天裸身洗浴，這個婢女愚癡無知，所以才這樣說：『祇洹中沒有一個比丘，全是裸體的外道。』於是就叫來另一個婢女前往祇洹，敲門發出聲音說：
【English Translation】 English version: He also personally gave up the entire night, preparing various delicious foods. That night, the Buddha and Ananda (Ananda, one of the ten principal disciples of the Buddha) were in the open air**. The Buddha observed the constellations and said to Ananda, 'If someone were to ask someone who knows the constellations, 'When will it rain?' that person would surely say, 'It will rain in seven years.'' The Buddha told Ananda, 'After the first part of the night has passed and it is the middle of the night, this constellation will disappear, and other constellations will appear. If at that time someone were to ask someone who knows the constellations, 'When will it rain?' that person would surely say, 'It will rain after seven months.'' Again, he told Ananda, 'After the middle of the night has passed and it is the last part of the night, this constellation will disappear, and other constellations will appear. If at that time someone were to ask someone who knows the constellations, 'When will it rain?' that person would surely say, 'It will rain in seven days.'' After this night had passed and it was dawn, clouds appeared in the east, shaped like round bowls covering the sky. These clouds can bring heavy rain, filling all the pits and hollows.' At that time, the Buddha told Ananda, 'Tell the bhikkhus (bhikkhus, Buddhist monks), 'The rain brought by these bowl-shaped clouds has merit and can eliminate diseases. If the bhikkhus want to bathe, they can stand and bathe in the open air.'' Ananda, receiving the teaching, told the bhikkhus, 'The rain brought by these bowl-shaped clouds has merit and can eliminate diseases. If the bhikkhus want to bathe, they can listen to the Buddha's teaching and stand and bathe in the open air.'' At that time, the bhikkhus freely stood and bathed in the open air. At that time, Visakha Migaramata (Visakha Migaramata, a wealthy female benefactor), having prepared the food, got up early and set up the seats, sending a maid to tell the Buddha, 'The time has come, the food is ready, the Buddha knows the time himself.' The maid, receiving the teaching, went to Jetavana (Jetavana, a monastery where the Buddha often stayed), looking for the bhikkhus but not seeing them. Looking through the door, she saw them naked and bathing in the open air. Seeing this, she was unhappy and thought, 'There are no bhikkhus here at all, only naked heretics, shameless people.' Thinking this, she returned and told Visakha Migaramata, 'There is not a single bhikkhu in Jetavana, only naked heretics.' This Visakha Migaramata, being wise and sharp, knew that it was raining today, and the bhikkhus must be bathing naked in the open air. This maid is foolish and ignorant, so she said, 'There is not a single bhikkhu in Jetavana, only naked heretics.' So she called another maid to go to Jetavana, knocking on the door and making a sound, saying:
「時到，食具已辨。」即受教去，往到祇洹打門作聲白言：「時到，食具已辦，佛自知時。」爾時佛與大眾，著衣持缽眾僧圍繞俱詣其舍。佛在僧中坐，毗舍佉母自行澡水，自手與多美飲食。食已自手行水，知收缽已，持小床坐佛前聽說法，白佛言：「世尊！與我願。」佛言：「諸多陀阿伽度、阿羅呵、三藐三佛陀，不得與汝過愿。」毗舍佉言：「與我可得愿。」佛言：「與汝可得愿，汝欲得何愿？」毗舍佉言：「一者我欲與比丘僧雨浴衣。二者與比丘尼僧浴衣。三者客比丘來我與食。四者遠行比丘我與食。五者病比丘我與飲食。六者看病比丘我與飲食。七者我常與比丘僧粥。八者多知識少知識比丘，我與病緣湯藥及所須物。」佛言：「汝見何因緣故，欲與比丘僧雨浴衣？」答言：「大德！我今日早起敷座已，遣婢使詣祇洹白佛時到。婢至門間見諸比丘露地雨中裸形洗浴，婢還言：『祇洹中無一比丘，但諸外道無慚愧人。』大德！比丘裸形在佛前和上阿阇梨一切上座前，則為無羞，是故欲與比丘僧雨浴衣著，自在露地雨中洗浴。」「毗舍佉！汝見何因緣故，欲與比丘尼僧浴衣。」答言：「大德！我一時與諸居士婦共至阿耆羅河中洗浴，時諸比丘尼亦入河中裸形洗浴。諸居士婦見已心不喜，呵責言：『是輩薄福德不吉，
【現代漢語翻譯】 現代漢語譯本 『時間到了，齋飯已經準備好了。』於是接受教誨前去，來到祇洹精舍敲門並告知：『時間到了，齋飯已經準備好了，佛陀您自己知道時間。』當時，佛陀與大眾一起，穿好衣服，拿著缽，被眾僧圍繞著，一同前往她的住所。佛陀在僧眾中坐下，毗舍佉（Visakha，人名，意為『星』）的母親親自準備洗手水，並親手供養美味的食物。用齋完畢后，她又親自遞水，知道佛陀收缽后，便拿著小床坐在佛陀面前聽聞佛法，並對佛陀說：『世尊！請允許我許願。』佛陀說：『諸如來、阿羅漢、正等覺，不能答應你超出範圍的願望。』毗舍佉說：『請允許我能實現的願望。』佛陀說：『可以答應你能夠實現的願望，你想要什麼願望呢？』毗舍佉說：『第一，我想要供養比丘僧眾雨浴衣。第二，供養比丘尼僧眾浴衣。第三，有遠道而來的比丘，我供養食物。第四，要遠行的比丘，我供養食物。第五，生病的比丘，我供養飲食。第六，照顧病人的比丘，我供養飲食。第七，我經常供養比丘僧眾粥。第八，無論是認識的還是不認識的比丘，我都供養治病的湯藥以及所需的物品。』 佛陀說：『你看到什麼因緣，想要供養比丘僧眾雨浴衣呢？』回答說：『大德！我今天早起鋪設座位后，派遣婢女前往祇洹精舍稟告佛陀時間已到。婢女到達門口，看見眾比丘在露天雨中裸身洗浴，婢女回來后說：『祇洹精舍中沒有一個比丘，只有那些外道無慚愧的人。』大德！比丘裸身在佛陀、和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）以及一切上座（長老）面前，實在是不知羞恥，所以想要供養比丘僧眾雨浴衣，讓他們自在地在露天雨中洗浴。』 『毗舍佉！你看到什麼因緣，想要供養比丘尼僧眾浴衣呢？』回答說：『大德！我曾經與眾居士婦一同到阿耆羅河（Aciravati，河流名）中洗浴，當時一些比丘尼也進入河中裸身洗浴。那些居士婦看見後心中不悅，呵斥說：『這些薄福德不吉祥的人，
【English Translation】 English version 『The time has come, the food is ready.』 Then, receiving the instruction, she went to Jetavana (Jeta's Grove, a monastery) and knocked on the door, announcing, 『The time has come, the food is ready, the Buddha knows the time himself.』 At that time, the Buddha, with the assembly, wearing robes and carrying bowls, surrounded by the Sangha (monastic community), went together to her residence. The Buddha sat among the Sangha, and Visakha's (Visakha, a proper noun meaning 'star') mother personally prepared water for washing hands and offered delicious food with her own hands. After the meal, she personally offered water again, and knowing that the Buddha had finished with the bowl, she took a small stool and sat before the Buddha to listen to the Dharma (teachings), and said to the Buddha, 『Venerable One! Grant me a wish.』 The Buddha said, 『The many Tathagatas (Buddhas), Arhats (enlightened beings), Samyak-sambuddhas (fully enlightened Buddhas), cannot grant you a wish that is beyond the bounds.』 Visakha said, 『Grant me a wish that can be fulfilled.』 The Buddha said, 『I can grant you a wish that can be fulfilled, what wish do you desire?』 Visakha said, 『Firstly, I wish to offer rain-bathing cloths to the Bhikkhu (monk) Sangha. Secondly, to offer bathing cloths to the Bhikkhuni (nun) Sangha. Thirdly, if a visiting Bhikkhu comes, I will offer food. Fourthly, for a Bhikkhu traveling far, I will offer food. Fifthly, for a sick Bhikkhu, I will offer food and drink. Sixthly, for a Bhikkhu attending to the sick, I will offer food and drink. Seventhly, I will always offer congee to the Bhikkhu Sangha. Eighthly, whether Bhikkhus are known or unknown, I will offer medicinal soups and necessary items for their illness.』 The Buddha said, 『What reason do you see that you wish to offer rain-bathing cloths to the Bhikkhu Sangha?』 She replied, 『Venerable Sir! Today, after getting up early and preparing the seats, I sent a maid to Jetavana to inform the Buddha that the time had come. The maid arrived at the gate and saw the Bhikkhus bathing naked in the rain in the open. The maid returned and said, 『There is not a single Bhikkhu in Jetavana, only those shameless people of other paths.』 Venerable Sir! Bhikkhus bathing naked in front of the Buddha, the Upadhyaya (preceptor), the Acarya (teacher), and all the elders, is truly without shame. Therefore, I wish to offer rain-bathing cloths to the Bhikkhu Sangha, so that they may bathe freely in the rain in the open.』 『Visakha! What reason do you see that you wish to offer bathing cloths to the Bhikkhuni Sangha?』 She replied, 『Venerable Sir! Once, I went with the wives of householders to bathe in the Aciravati River (Aciravati, name of a river). At that time, some Bhikkhunis also entered the river and bathed naked. When the wives of the householders saw this, they were displeased and scolded, saying, 『These people with little merit are inauspicious,』
粗身大腹垂乳，何用學梵行為？』大德！女人裸形醜惡，是故我欲與浴衣。」「毗舍佉！汝見何因緣故，欲與客來比丘飲食？」答言：「大德！客來比丘不知何處可去、不可去？道路疲極未得休息。是故我欲與飲食后，隨知可去、不可去處。」「毗舍佉！汝見何因緣故，欲與遠行比丘食？」答言：「大德！遠行比丘，若待食時怛缽那時，若行乞食則伴捨去、或夜中入險道、或獨行曠野，我與食故，不失伴不入險道，是故我與飲食。」「毗舍佉！汝見何因緣故，欲與病比丘飲食？」答言：「大德！病比丘不得隨病飲食則病難差，是故我與隨病飲食，則病易差。」「毗舍佉！汝見何因緣故，欲與看病比丘飲食？」答言：「大德！看病比丘若待僧中食后食、若行乞食去，是病比丘瞻養事闕。若煮飯作粥作羹、煮魚肉煮湯藥、出內大小便不凈器若棄唾器。是故我與看病比丘飲食，瞻養不闕，便得煮飯作粥作羹煮肉及煮湯藥、出內大小便器棄唾器。」「毗舍佉！汝見何因緣故，欲常與比丘僧粥？」答言：「大德！若比丘不食粥，有飢渴惱、或時腹內風起，我常與粥故則無眾惱。」「毗舍佉！汝見何因緣故，欲與多知識、少知識比丘，病緣湯藥及所須物？」答言：「病比丘必欲得湯藥所須諸物，以是故我與。複次大德！我若聞某比
【現代漢語翻譯】 現代漢語譯本 『肚子粗大，乳房下垂，為何還要學習梵行？』大德！女人裸露身體醜陋不堪，因此我想給她們浴衣。」 「毗舍佉（Visakha，人名）！你看到什麼因緣，想要供養來訪的比丘飲食？」回答說：「大德！來訪的比丘不知道哪裡可以去，哪裡不可以去，在路上疲憊不堪，沒有得到休息。因此我想供養他們飲食后，讓他們自己決定去處。」 「毗舍佉！你看到什麼因緣，想要供養遠行的比丘食物？」回答說：「大德！遠行的比丘，如果等待吃飯的時間，或者去乞食，那麼同伴就會離去，或者在夜裡進入危險的道路，或者獨自走在曠野。我供養食物，他們就不會失去同伴，也不會進入危險的道路，因此我供養飲食。」 「毗舍佉！你看到什麼因緣，想要供養生病的比丘飲食？」回答說：「大德！生病的比丘如果不能按照病情來飲食，那麼病就難以痊癒。因此我供養他們適合病情的飲食，那麼病就容易痊癒。」 「毗舍佉！你看到什麼因緣，想要供養照顧病人的比丘飲食？」回答說：「大德！照顧病人的比丘如果等待僧團的飯後才能吃飯，或者去乞食，那麼對生病比丘的照料就會有所缺失。他們需要煮飯、做粥、做羹、煮魚肉、煮湯藥，還要清理大小便等不凈之物，以及倒掉唾液。因此我供養照顧病人的比丘飲食，這樣照料就不會缺失，他們就可以煮飯、做粥、做羹、煮肉以及煮湯藥，清理大小便器，倒掉唾液。」 「毗舍佉！你看到什麼因緣，想要經常供養比丘僧眾粥？」回答說：「大德！如果比丘不喝粥，就會感到飢餓口渴，或者腹內生風。我經常供養粥，就不會有這些困擾。」 「毗舍佉！你看到什麼因緣，想要供養多知識、少知識的比丘，生病時所需的湯藥和物品？」回答說：「生病的比丘必定需要湯藥和各種所需之物，因此我供養他們。再者，大德！我如果聽說某位比丘
【English Translation】 English version 'With a large belly and drooping breasts, what is the use of learning the Brahmachariya (Brahmachariya, practice of celibacy)?' Venerable Sir! Women's naked forms are ugly and evil, therefore I wish to give them bathing cloths." "Visakha (Visakha, a proper noun)! For what reason do you wish to give food to visiting Bhikkhus (Bhikkhus, monks)?" She replied: "Venerable Sir! Visiting Bhikkhus do not know where they can go and where they cannot go. They are exhausted from the road and have not had a rest. Therefore, I wish to give them food, so they can decide where to go." "Visakha! For what reason do you wish to give food to traveling Bhikkhus?" She replied: "Venerable Sir! If traveling Bhikkhus wait for mealtime or go begging for food, their companions will leave, or they will enter dangerous paths at night, or walk alone in the wilderness. Because I give them food, they will not lose their companions and will not enter dangerous paths. Therefore, I give them food." "Visakha! For what reason do you wish to give food to sick Bhikkhus?" She replied: "Venerable Sir! If sick Bhikkhus cannot eat according to their illness, their illness will be difficult to cure. Therefore, I give them food according to their illness, so their illness will be easily cured." "Visakha! For what reason do you wish to give food to Bhikkhus who are caring for the sick?" She replied: "Venerable Sir! If Bhikkhus who are caring for the sick wait for the Sangha's (Sangha, monastic community) meal or go begging for food, the care for the sick Bhikkhus will be lacking. They need to cook rice, make porridge, make soup, cook fish and meat, cook medicinal broth, and clean impure things like urine and feces, and dispose of spittoons. Therefore, I give food to Bhikkhus who are caring for the sick, so that the care will not be lacking, and they can cook rice, make porridge, make soup, cook meat and medicinal broth, clean urine and feces containers, and dispose of spittoons." "Visakha! For what reason do you wish to always give porridge to the Bhikkhu Sangha?" She replied: "Venerable Sir! If Bhikkhus do not drink porridge, they will feel hungry and thirsty, or wind will arise in their stomachs. Because I always give porridge, they will not have these troubles." "Visakha! For what reason do you wish to give sick Bhikkhus, both knowledgeable and less knowledgeable, the medicine and necessities they need?" She replied: "Sick Bhikkhus certainly need medicine and various necessities, therefore I give them. Furthermore, Venerable Sir! If I hear that a certain Bhikkhu
丘彼住處死，佛記彼比丘三結斷得須陀洹，不墮惡道必得涅槃，極至七生天人中往返得盡眾苦。大德！我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來舍衛國，我思惟：『是長老或受我雨浴衣、或受客比丘飲食、或遠行飲食、或隨病飲食、或看病飲食、或常與粥、或病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘三結盡、三毒薄，得斯陀含，一來是世得盡苦際。我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來舍衛國。大德！我如是思惟：『是長老，或受我雨浴衣、或受客比丘飲食、或受遠行飲食、或隨病飲食、或看病飲食、或常與粥、或病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘得阿那含，五下結盡，便於天上般涅槃，不還是間。大德！我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來，我思惟：『是長老，或受我雨浴衣、或受客比丘飲食、或遠行飲食隨病飲食、看病飲食、或常與粥、病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘得阿羅漢，我生已盡、梵行已立、所作已辦、自知作證。我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來，我思惟：『是長老
，或受我雨浴衣、或受客比丘飲食、遠行飲食、隨病飲食、看病飲食、或常與粥、病比丘湯藥諸物。』我以是因緣故覺意滿。大德！如是我財福德成就，以是因緣攝法福德。」佛言：「善哉，善哉！毗舍佉！我聽汝是諸愿：汝與比丘僧雨浴衣、比丘尼僧浴衣、客比丘飲食、遠行比丘飲食、隨病比丘飲食、看病比丘飲食、比丘僧常與粥、多知識少知識比丘與病緣湯藥諸物。毗舍佉！是財福德成就，以是因緣攝法福德。」佛為毗舍佉說種種因緣，示教利喜已從坐起去。佛以是事集比丘僧，語諸比丘：「從今聽諸比丘畜雨浴衣隨意露地洗。」
是諸比丘，知佛聽畜雨浴衣，廣長大作。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，知佛聽畜雨浴衣，便廣長大作？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，知我聽畜雨浴衣，便廣長大作畜？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘欲作雨浴衣，當應量作。量者，長佛六搩手、廣二搩手半，過是作者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘過量長
【現代漢語翻譯】 現代漢語譯本：『或者接受我供養的雨浴衣，或者接受我供養的客比丘的飲食、遠行比丘的飲食、隨病比丘的飲食、看病比丘的飲食，或者經常供養粥，以及病比丘的湯藥等物品。』我因為這些因緣而感到心滿意足。大德！像我這樣財福德行成就，是因為這些因緣而攝受了法和福德。」佛陀說：「好啊，好啊！毗舍佉（Visakha，人名）！我允許你這些願望：你供養比丘僧眾雨浴衣、比丘尼僧眾浴衣、客比丘飲食、遠行比丘飲食、隨病比丘飲食、看病比丘飲食、比丘僧眾常與粥，以及多知識或少知識的比丘與病相關的湯藥等物品。毗舍佉（Visakha，人名）！這是財福德行的成就，是因為這些因緣而攝受了法和福德。」佛陀為毗舍佉（Visakha，人名）說了種種因緣，開示教導，使她歡喜，然後從座位起身離去。佛陀因為這件事召集比丘僧眾，告訴諸位比丘：「從今以後允許諸位比丘擁有雨浴衣，可以隨意在露天洗浴。」 這些比丘們，知道佛陀允許擁有雨浴衣，就廣泛地製作大的雨浴衣。其中有少欲知足、奉行頭陀行的比丘，聽到這件事心裡不高興，用種種因緣呵責說：「怎麼能叫比丘呢，知道佛陀允許擁有雨浴衣，就廣泛地製作大的雨浴衣？」用種種因緣呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧眾，明知故問諸位比丘：「你們真的做了這件事嗎？」回答說：「確實做了。世尊！」佛陀用種種因緣呵責說：「怎麼能叫比丘呢，知道我允許擁有雨浴衣，就廣泛地製作大的雨浴衣來擁有？」用種種因緣呵責之後，告訴諸位比丘：「因為十種利益的緣故，為比丘們制定戒律。從今以後這條戒律應該這樣說：如果比丘想要製作雨浴衣，應當按照規定的尺寸製作。規定的尺寸是，長度為佛陀的六搩手（vidatthi，長度單位）、寬度為二搩手半，超過這個尺寸的，犯波逸提（pacittiya，一種罪名）。」 波逸提（pacittiya，一種罪名）的意思是，煮燒、覆蓋、障礙，如果不懺悔，就能障礙修道。 這裡所說的犯戒者，是指比丘製作的雨浴衣超過了規定的長度。
【English Translation】 English version: 'Or receive rain-bathing cloths offered by me, or receive food for guest monks, food for traveling monks, food for sick monks, food for those who care for the sick, or regularly offer porridge, and medicines and other items for sick monks.' I am content because of these causes and conditions. Venerable Sir! My wealth, merit, and virtue are accomplished in this way, and I gather Dharma and merit through these causes and conditions.」 The Buddha said, 「Excellent, excellent! Visakha (name of a person)! I grant you these wishes: that you offer rain-bathing cloths to the Sangha of monks, bathing cloths to the Sangha of nuns, food for guest monks, food for traveling monks, food for sick monks, food for those who care for the sick, regularly offer porridge to the Sangha of monks, and medicines and other items related to illness to monks with much or little knowledge. Visakha (name of a person)! This is the accomplishment of wealth, merit, and virtue, and you gather Dharma and merit through these causes and conditions.」 The Buddha spoke to Visakha (name of a person) about various causes and conditions, instructing, teaching, benefiting, and delighting her, and then rose from his seat and departed. The Buddha gathered the Sangha of monks because of this matter and told the monks, 「From now on, I allow the monks to possess rain-bathing cloths and to bathe freely in open areas.' These monks, knowing that the Buddha allowed the possession of rain-bathing cloths, widely made large ones. Among them were monks who were content with little, practiced asceticism, and were displeased upon hearing this, criticizing with various reasons, 「How can they be called monks, knowing that the Buddha allowed the possession of rain-bathing cloths, and then widely make large ones?」 After criticizing with various reasons, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha of monks because of this matter, and knowingly asked the monks, 「Did you really do this?」 They replied, 「We did, World Honored One!」 The Buddha criticized with various reasons, 「How can they be called monks, knowing that I allowed the possession of rain-bathing cloths, and then widely make large ones to possess?」 After criticizing with various reasons, he told the monks, 「For the sake of ten benefits, I establish a precept for the monks. From now on, this precept should be stated as follows: If a monk wishes to make a rain-bathing cloth, he should make it according to the prescribed measurement. The measurement is, the length is six vidatthi (a unit of measurement) of the Buddha, and the width is two and a half vidatthi (a unit of measurement). Whoever exceeds this measurement commits a pacittiya (a type of offense).」 Pacittiya (a type of offense) means burning, covering, obstructing; if one does not repent, it can obstruct the path of cultivation. Here, the offender refers to a monk whose rain-bathing cloth exceeds the prescribed length.
作雨浴衣，波逸提。若過量廣作，波逸提。若過量廣長作，波逸提。若比丘過量廣長作雨浴衣，是衣應截斷，入僧中作是言：「我過量廣長作雨浴衣，得波逸提罪，今發露悔過不覆藏。」僧應問：「汝截斷未？」若言：「已截。」僧應問：「汝見罪不？」若言：「見罪。」應語言：「汝如法悔過，后莫復作。」若言：「未截。」僧應約敕令截。若僧不約敕，僧得突吉羅。若僧約敕不受，是比丘得突吉羅。(八十七事)
佛在維耶離國，土地鹹溼，諸比丘病癰瘡。有一比丘瘡中膿血流出，污安陀衛如水漬。佛遙見，知而故問是比丘：「汝何以膿血污安陀衛？」比丘答言：「大德！我患癰瘡，膿血流出污安陀衛。」佛以是事集比丘僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽畜覆瘡衣著，乃至瘡差后十日，若過是畜，波逸提。」諸比丘知佛聽畜覆瘡衣，便廣長大作。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，知佛聽畜覆瘡衣，便廣長大作？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，知我聽畜覆瘡衣，便廣長大作？」種種因緣呵已，語諸比丘：「以十利故與
【現代漢語翻譯】 現代漢語譯本 作雨浴衣，波逸提（一種戒律名稱）。如果過度寬大地製作，犯波逸提罪。如果過度寬大地加長製作，犯波逸提罪。如果有比丘過度寬大地加長製作雨浴衣，這件衣服應該截斷，進入僧團中這樣說：『我過度寬大地加長製作雨浴衣，犯了波逸提罪，現在發露懺悔，不敢隱瞞。』僧團應該問：『你截斷了嗎？』如果回答：『已經截斷。』僧團應該問：『你認識到自己的罪過嗎？』如果回答：『認識到罪過。』應該對他說：『你如法懺悔，以後不要再犯。』如果回答：『還沒有截斷。』僧團應該告誡他去截斷。如果僧團不告誡，僧團犯突吉羅（一種輕罪）。如果僧團告誡了，他不接受，這位比丘犯突吉羅。（第八十七事）
佛陀在維耶離國（古印度城市名）時，當地土地潮濕，許多比丘生了癰瘡。有一位比丘瘡中的膿血流出，污染了安陀衛（內衣），像被水浸泡過一樣。佛陀遠遠地看見，明知故問這位比丘：『你為什麼用膿血污染安陀衛？』比丘回答說：『大德！我患了癰瘡，膿血流出污染了安陀衛。』佛陀因為這件事召集比丘僧團，用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒后，告訴眾比丘：『從今以後允許蓄積覆蓋瘡口的衣服穿著，直到瘡好后十天，如果超過這個期限蓄積，犯波逸提罪。』眾比丘知道佛陀允許蓄積覆蓋瘡口的衣服，就寬大地加長製作。其中有比丘少欲知足，奉行頭陀行（苦行），聽到這件事心裡不高興，用各種因緣呵責：『怎麼能叫比丘，知道佛陀允許蓄積覆蓋瘡口的衣服，就寬大地加長製作？』用各種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，明知故問眾比丘：『你們真的做了這件事嗎？』回答說：『確實做了。世尊！』佛陀用各種因緣呵責：『怎麼能叫比丘，知道我允許蓄積覆蓋瘡口的衣服，就寬大地加長製作？』用各種因緣呵責后，告訴眾比丘：『因為十種利益的緣故，我允許'
【English Translation】 English version 'Making a rain-bathing cloth, pācittiya (a type of offense). If it is made excessively wide, pācittiya. If it is made excessively long and wide, pācittiya. If a bhikkhu (monk) makes a rain-bathing cloth excessively long and wide, that cloth should be cut off, and he should go into the sangha (monastic community) and say: 『I made a rain-bathing cloth excessively long and wide, and I have committed a pācittiya offense. I now confess and do not conceal it.』 The sangha should ask: 『Have you cut it off?』 If he says: 『I have cut it off,』 the sangha should ask: 『Do you see the offense?』 If he says: 『I see the offense,』 they should say to him: 『You have confessed properly; do not do it again.』 If he says: 『I have not cut it off,』 the sangha should instruct him to cut it off. If the sangha does not instruct him, the sangha incurs a dukkata (a minor offense). If he does not accept the sangha's instruction, that bhikkhu incurs a dukkata. (Eighty-seventh matter)
The Buddha was in Vesālī (an ancient Indian city), where the land was salty and damp, and the bhikkhus were suffering from boils and sores. One bhikkhu's sores were oozing pus and blood, staining his antaravāsa (inner robe) as if it were soaked in water. The Buddha saw this from afar and, knowing the situation, asked the bhikkhu: 『Why is your antaravāsa stained with pus and blood?』 The bhikkhu replied: 『Venerable Sir, I am suffering from boils and sores, and pus and blood are oozing out, staining my antaravāsa.』 The Buddha, on account of this matter, assembled the bhikkhu sangha, and in various ways praised the precepts and the upholding of the precepts. Having praised the precepts and the upholding of the precepts, he said to the bhikkhus: 『From now on, I allow the keeping of a cloth to cover sores, to be worn until ten days after the sores have healed. If it is kept beyond this time, it is a pācittiya offense.』 The bhikkhus, knowing that the Buddha allowed the keeping of a cloth to cover sores, made them excessively long and wide. Among them were bhikkhus who were of few desires, content, and practicing dhuta (ascetic practices), who were displeased upon hearing of this matter, and in various ways criticized: 『How can one be called a bhikkhu who, knowing that the Buddha allowed the keeping of a cloth to cover sores, makes them excessively long and wide?』 Having criticized them in various ways, they reported the matter in detail to the Buddha. The Buddha, on account of this matter, assembled the bhikkhu sangha, and knowing the situation, asked the bhikkhus: 『Did you really do this?』 They replied: 『We did, Venerable Sir!』 The Buddha, in various ways, criticized: 『How can one be called a bhikkhu who, knowing that I allowed the keeping of a cloth to cover sores, makes them excessively long and wide?』 Having criticized them in various ways, he said to the bhikkhus: 『For ten benefits, I allow』
諸比丘結戒。從今是戒應如是說：若比丘欲作覆瘡衣，當應量作。量者，長佛四搩手、廣二搩手，過是作者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘過量長作覆瘡衣，波逸提。若過量廣作，波逸提。若過量廣長作，波逸提。若比丘過量廣長作覆瘡衣，是衣應截斷，入僧中作是言：「我過量廣長作覆瘡衣，得波逸提罪。今發露悔過不覆藏。」僧應問：「汝截斷未？」若言：「已截。」僧應問：「汝見罪不？」若言：「見罪。」僧應語：「汝如法悔過，后莫復作。」若言：「未截。」者，僧應約敕令截。若不約敕，僧得突吉羅。若僧約敕不受，是比丘得突吉羅罪。(八十八事)
佛在維耶離國。爾時諸比丘精污臥具，早起浣精舍門間曬。中前，佛著衣持缽入城乞食，見是不凈污臥具浣曬門間。佛食后以是事集比丘僧，語諸比丘：「我今日中前著衣持缽入城乞食，見諸比丘精污臥具，早起浣精舍門間曬。」語諸比丘：「此不應爾，眾僧臥具多用不知量，諸居士血肉乾竭，用佈施作福。是中應籌量少用者善。若比丘亂念不一心眠時，有五過失。何等五？一者難睡苦，二者難覺苦，三者見惡夢，四者睡眠時善神不護，五者覺時心難入善覺觀法。若比丘不亂念一心睡眠，
【現代漢語翻譯】 現代漢語譯本： 諸位比丘，現在開始制定戒律。從今以後，這條戒律應該這樣宣說：如果比丘想要製作覆蓋瘡口的衣服，應當按照規定的尺寸製作。規定的尺寸是：長度為佛的四搩手（約合現代長度單位，用於衡量衣物尺寸），寬度為二搩手。超過這個尺寸製作的，犯波逸提罪（一種輕罪）。 波逸提的意思是，如同煮燒覆蓋，會遮蔽善道。如果不懺悔，就會障礙修行。 關於這條戒律的違犯情況：如果比丘製作的覆蓋瘡口的衣服長度超過規定尺寸，犯波逸提罪。如果寬度超過規定尺寸，犯波逸提罪。如果長度和寬度都超過規定尺寸，犯波逸提罪。如果比丘製作的覆蓋瘡口的衣服長度和寬度都超過規定尺寸，這件衣服應當被截斷，並帶到僧團中，這樣說：『我製作的覆蓋瘡口的衣服長度和寬度都超過了規定尺寸，犯了波逸提罪。現在我發露懺悔，不再隱瞞。』僧團應該問：『你截斷了嗎？』如果回答：『已經截斷。』僧團應該問：『你認識到自己的罪過嗎？』如果回答：『認識到罪過。』僧團應該說：『你如法懺悔，以後不要再犯。』如果回答：『還沒有截斷。』僧團應該告誡他截斷。如果不告誡，僧團犯突吉羅罪（一種更輕的罪）。如果僧團告誡了他，但他不接受，這位比丘犯突吉羅罪。(八十八事) 佛陀住在維耶離國（古印度城市名）。當時，一些比丘的臥具沾染了精液，早上起來后在精舍的門前晾曬。上午，佛陀穿好衣服，拿著缽進入城中乞食，看見這些沾染不凈之物的臥具被洗后晾曬在門前。佛陀用齋完畢后，因為這件事召集了比丘僧團，對比丘們說：『我今天上午穿好衣服，拿著缽進入城中乞食，看見一些比丘的臥具沾染了精液，早上起來后在精舍的門前晾曬。』佛陀對比丘們說：『這不應該這樣做。僧團的臥具使用很多，沒有節制，那些在家居士們辛勤勞作，用血汗換來的錢財佈施供養，是爲了培植福德。因此，我們應該考慮節約使用。如果比丘在散亂的狀態下，不能一心睡眠，會有五種過失。是哪五種呢？一是難以入睡，二是難以醒來，三是容易做惡夢，四是睡眠時得不到善神的護佑，五是醒來時內心難以進入善的覺觀狀態。如果比丘不散亂，一心睡眠，』
【English Translation】 English version: The Bhikkhus (monks) established a precept. From now on, this precept should be recited as follows: 'If a Bhikkhu wishes to make a robe to cover a wound, he should make it according to the prescribed measurement. The measurement is: four spans of the Buddha's hand (a unit of measurement used for clothing) in length and two spans in width. Whoever makes it exceeding this measurement commits a Pācittiya (a minor offense).' Pācittiya means 'to cook and cover,' which obscures the path. If one does not repent, it can obstruct the path. Regarding violations of this precept: If a Bhikkhu makes a robe to cover a wound that exceeds the prescribed length, he commits a Pācittiya. If it exceeds the prescribed width, he commits a Pācittiya. If it exceeds both the prescribed length and width, he commits a Pācittiya. If a Bhikkhu makes a robe to cover a wound that exceeds both the prescribed length and width, the robe should be cut and brought into the Sangha (monastic community), and he should say: 'I have made a robe to cover a wound that exceeds the prescribed length and width, and I have committed a Pācittiya. Now I confess and do not conceal it.' The Sangha should ask: 'Have you cut it?' If he says: 'I have cut it,' the Sangha should ask: 'Do you see the offense?' If he says: 'I see the offense,' the Sangha should say: 'You have repented according to the Dharma (teachings), do not repeat it again.' If he says: 'I have not cut it,' the Sangha should instruct him to cut it. If they do not instruct him, the Sangha commits a Dukkata (a lighter offense). If the Sangha instructs him but he does not accept, that Bhikkhu commits a Dukkata. (Eighty-eight matters) The Buddha was in Vesali (an ancient city in India). At that time, some Bhikkhus' bedding was stained with semen, and they washed it early in the morning and dried it at the gate of the monastery. Before noon, the Buddha, having put on his robes and taken his bowl, entered the city to beg for food and saw the unclean bedding being washed and dried at the gate. After the Buddha had eaten, he gathered the Sangha of Bhikkhus because of this matter and said to the Bhikkhus: 'This morning, before noon, having put on my robes and taken my bowl, I entered the city to beg for food and saw some Bhikkhus' bedding stained with semen, and they washed it early in the morning and dried it at the gate.' The Buddha said to the Bhikkhus: 'This should not be done. The Sangha's bedding is used excessively and without measure. The laypeople's blood and flesh are exhausted, and they use their wealth to make offerings and cultivate merit. Therefore, we should consider using less. If a Bhikkhu sleeps with a distracted mind and not single-mindedly, there are five faults. What are the five? First, it is difficult to fall asleep; second, it is difficult to wake up; third, one sees bad dreams; fourth, the good spirits do not protect one during sleep; fifth, when one wakes up, the mind is difficult to enter into good contemplation. If a Bhikkhu is not distracted and sleeps single-mindedly,'
有五善事。何等五？一者無難睡，二者易覺，三者無惡夢，四者眠時善神所護，五者睡覺心易入善覺觀法。若比丘有淫怒癡，未得離欲，不亂念一心睡眠，尚不失精，何況離欲？」種種因緣呵已，語諸比丘：「從今聽諸比丘畜尼師檀，護僧臥具故，不應不敷尼師檀僧臥具上坐臥。」
諸比丘知佛聽畜尼師檀，便廣長大作。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘，知佛聽畜尼師檀，便廣長大作畜？」種種因緣呵已，向佛廣說。佛以是事集比丘僧，知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，知我聽畜尼師檀，便廣長大作畜？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘作尼師檀當應量作。量者，長佛二搩手、廣一搩手半，過是作者，波逸提。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘過量長作尼師檀，波逸提。若過量廣作，波逸提。若過量廣長作，波逸提。若比丘過量廣長作尼師檀已，應截斷，入僧中白言：「我過量廣長作尼師檀，得波逸提罪。我今發露悔過不覆藏。」僧應問：「已截斷未？」若言：「已截。」僧應問：「汝見罪不？」若言：「見
【現代漢語翻譯】 現代漢語譯本： 有五種善事。是哪五種呢？一是容易入睡，二是容易醒來，三是沒有惡夢，四是睡眠時有善神守護，五是睡醒後心容易進入善覺觀法。如果比丘有淫慾、嗔怒、愚癡，尚未脫離慾望，即使不亂念、一心睡眠，尚且不會遺失精液，更何況是已經脫離慾望的人呢？』用各種因緣呵斥之後，告訴眾比丘：『從今以後允許眾比丘持有尼師檀（nishidan，坐具），爲了保護僧眾的臥具，不應該不鋪尼師檀就坐在僧眾的臥具上。』 眾比丘知道佛允許持有尼師檀，便廣泛地製作大的尼師檀。其中有少欲知足、奉行頭陀（toutuo，苦行）的比丘，聽到這件事心裡不高興，用各種因緣呵責：『怎麼能叫比丘呢，知道佛允許持有尼師檀，便廣泛地製作大的尼師檀來蓄積？』用各種因緣呵責之後，向佛詳細稟告。佛因為這件事召集比丘僧眾，明知故問眾比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛用各種因緣呵責：『怎麼能叫比丘呢，知道我允許持有尼師檀，便廣泛地製作大的尼師檀來蓄積？』用各種因緣呵責之後，告訴眾比丘：『因為有十種利益的緣故，為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果比丘製作尼師檀，應當按照規定的尺寸製作。規定的尺寸是，長度為佛的二搩手（jie shou，約等於中指到拇指的距離），寬度為一搩手半，超過這個尺寸的製作者，犯波逸提（bayiti，一種罪名）。』 波逸提的意思是，煮燒覆蓋障礙，如果不懺悔，能夠障礙修道。 在這裡，觸犯戒律的情況是：如果比丘製作的尼師檀長度超過規定尺寸，犯波逸提。如果寬度超過規定尺寸，犯波逸提。如果長度和寬度都超過規定尺寸，犯波逸提。如果比丘製作的尼師檀長度和寬度都超過規定尺寸，應當截斷，進入僧眾中稟告說：『我製作的尼師檀長度和寬度都超過了規定尺寸，犯了波逸提罪。我現在發露懺悔，不隱瞞。』僧眾應該問：『已經截斷了嗎？』如果回答說：『已經截斷了。』僧眾應該問：『你認識到自己的罪過了嗎？』如果回答說：『認識到了。
【English Translation】 English version: There are five good things. What are the five? First, it is easy to fall asleep; second, it is easy to wake up; third, there are no nightmares; fourth, one is protected by good spirits during sleep; fifth, after waking up, the mind easily enters into the contemplation of good awareness. If a Bhikshu (Bhikshu, a Buddhist monk) has lust, anger, and ignorance, and has not yet detached from desires, even if he does not have distracting thoughts and sleeps with a focused mind, he will not lose seminal fluid, let alone those who have already detached from desires?』 After scolding with various reasons, he told the Bhikshus: 『From now on, I allow the Bhikshus to possess a Nishidan (Nishidan, a sitting cloth), for the sake of protecting the Sangha's (Sangha, monastic community) bedding. One should not sit or lie on the Sangha's bedding without spreading a Nishidan.』 The Bhikshus, knowing that the Buddha allowed the possession of Nishidans, then widely made large Nishidans. Among them, there were Bhikshus who were content with little desire and practiced Dhuta (Dhuta, ascetic practices). Hearing this matter, they were displeased and scolded with various reasons: 『How can they be called Bhikshus, knowing that the Buddha allowed the possession of Nishidans, and then widely making large Nishidans to accumulate?』 After scolding with various reasons, they reported to the Buddha in detail. The Buddha, because of this matter, gathered the Bhikshu Sangha, and knowingly asked the Bhikshus: 『Did you really do this?』 They replied: 『We did, World Honored One!』 The Buddha scolded with various reasons: 『How can they be called Bhikshus, knowing that I allowed the possession of Nishidans, and then widely making large Nishidans to accumulate?』 After scolding with various reasons, he told the Bhikshus: 『Because of the ten benefits, I establish precepts for the Bhikshus. From now on, this precept should be stated as follows: If a Bhikshu makes a Nishidan, he should make it according to the prescribed measurement. The prescribed measurement is that the length should be two spans of the Buddha's hand (jie shou, approximately the distance from the middle finger to the thumb), and the width should be one and a half spans. Whoever makes it exceeding this measurement commits a Payattika (Payattika, a type of offense).』 Payattika means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path of cultivation. In this case, the violations are: If a Bhikshu makes a Nishidan exceeding the prescribed length, he commits a Payattika. If the width exceeds the prescribed measurement, he commits a Payattika. If both the length and width exceed the prescribed measurement, he commits a Payattika. If a Bhikshu makes a Nishidan exceeding the prescribed length and width, he should cut it off, enter the Sangha, and report: 『I made a Nishidan exceeding the prescribed length and width, and committed a Payattika offense. I now confess and do not conceal it.』 The Sangha should ask: 『Have you cut it off?』 If he replies: 『I have cut it off.』 The Sangha should ask: 『Do you see your offense?』 If he replies: 『I see it.』
罪。」應教言：「汝今如法悔過，后莫復作。」若未割截，僧應約敕令割截。若不約敕，僧得突吉羅。若僧約敕不受，是比丘得突吉羅。
佛在舍衛國。爾時佛中前著衣持缽入舍衛城乞食，食已入安陀林中，一樹下敷尼師檀坐。長老迦留陀夷亦入安陀林，去佛不遠在一樹下敷尼師檀坐。是長老身長大，兩膝到地兩手捉衣，作是愿言：「佛何時當聽我等作佛一搩手尼師檀，如是滿足？」佛晡時從禪起，以是事集比丘僧，語諸比丘：「我今日食時著衣持缽入城乞食，食已入安陀林，一樹下敷尼師檀坐。迦留陀夷乞食還，亦坐一樹下，作是思惟：『佛今何處行道？我亦彼間行道。』我時入安陀林，一樹下敷尼師檀坐，迦留陀夷亦爾。是善男子身太、兩膝到地，作是愿言：『佛何時當聽作佛一搩手尼師檀，如是滿足？』」佛語諸比丘：「從今是戒應如是說：若比丘欲作尼師檀，當應量作。量者，長佛二搩手、廣一搩手半，及縷際益一搩手。過是作者，波逸提。」(八十九事)
佛在迦維羅衛國。爾時長老難陀，是佛弟，姨母所生，與佛身相似，有三十相，短佛四指。時難陀作衣與佛同量，諸比丘若食時、會中後會，遙見難陀來，謂是佛，皆起迎：「我等大師來。世尊來。」近乃知非。諸上座皆羞，作是思惟：「此
【現代漢語翻譯】 現代漢語譯本： 『罪。』應教導說：『你現在應當如法懺悔過錯，以後不要再犯。』如果還沒有割除，僧團應當告誡他令其割除。如果不告誡，僧團犯突吉羅罪。如果僧團告誡他不聽從，這位比丘犯突吉羅罪。
佛陀在舍衛國。當時，佛陀上午穿好衣服，拿著缽進入舍衛城乞食，吃完飯後進入安陀林，在一棵樹下鋪好尼師檀坐下。長老迦留陀夷也進入安陀林，在離佛陀不遠的一棵樹下鋪好尼師檀坐下。這位長老身材高大，兩膝著地，兩手抓住衣服，這樣發願說：『佛陀什麼時候才能允許我們做佛陀一拃長的尼師檀，這樣就足夠了？』佛陀傍晚從禪定中起來，因為這件事召集比丘僧團，告訴比丘們：『我今天吃飯時穿好衣服，拿著缽進入城裡乞食，吃完飯後進入安陀林，在一棵樹下鋪好尼師檀坐下。迦留陀夷乞食回來，也坐在一棵樹下，這樣思惟：『佛陀現在在哪裡行道？我也去那裡行道。』我當時進入安陀林，在一棵樹下鋪好尼師檀坐下，迦留陀夷也是這樣。這位善男子身材太高大，兩膝著地，這樣發願說：『佛陀什麼時候才能允許做佛陀一拃長的尼師檀，這樣就足夠了？』』佛陀告訴比丘們：『從今以後這條戒律應當這樣說：如果比丘想要做尼師檀，應當按照規定的尺寸做。規定的尺寸是，長度為佛陀的兩拃，寬度為一拃半，加上邊緣的線一拃。超過這個尺寸的，犯波逸提罪。』（第八十九事）
佛陀在迦維羅衛國。當時，長老難陀（Nanda），是佛陀的弟弟，是姨母所生，與佛陀的身材相似，有三十相，比佛陀矮四指。當時難陀做的衣服與佛陀的尺寸相同，比丘們在吃飯時、集會中、後來的集會中，遠遠地看見難陀走來，以為是佛陀，都起身迎接：『我們的大師來了。世尊來了。』走近了才知道不是。各位上座都感到羞愧，這樣思惟：『這'
【English Translation】 English version: 『Sin.』 He should be taught: 『Now you should repent of your transgression according to the Dharma; do not repeat it again.』 If he has not yet cut it off, the Sangha should instruct him to cut it off. If the Sangha does not instruct him, the Sangha incurs a Dukkrata offense. If the Sangha instructs him but he does not obey, that Bhikkhu incurs a Dukkrata offense.
The Buddha was in Shravasti (Śrāvastī). At that time, the Buddha, in the forenoon, having put on his robes and holding his bowl, entered the city of Shravasti to beg for food. Having eaten, he entered the Andha forest (Andhavana), and sat down under a tree on a Nishidan (niṣīdana, sitting cloth). The Elder Kalodayin (Kālodāyin) also entered the Andha forest, and sat down under a tree not far from the Buddha on a Nishidan. This Elder was tall, with his knees reaching the ground, and holding his robes with both hands, he made this vow: 『When will the Buddha allow us to make a Nishidan the length of the Buddha's span, so that it is sufficient?』 The Buddha arose from meditation in the evening, and gathered the Bhikkhu Sangha because of this matter, and said to the Bhikkhus: 『Today, at mealtime, I put on my robes and held my bowl, and entered the city to beg for food. Having eaten, I entered the Andha forest, and sat down under a tree on a Nishidan. Kalodayin, having returned from begging for food, also sat down under a tree, thinking: 『Where is the Buddha practicing the Way now? I will also practice the Way there.』 At that time, I entered the Andha forest, and sat down under a tree on a Nishidan, and so did Kalodayin. This good man is too tall, with his knees reaching the ground, and he made this vow: 『When will the Buddha allow us to make a Nishidan the length of the Buddha's span, so that it is sufficient?』』 The Buddha said to the Bhikkhus: 『From now on, this precept should be stated as follows: If a Bhikkhu wishes to make a Nishidan, he should make it according to the prescribed measurement. The measurement is, the length of the Buddha's two spans, the width of one and a half spans, plus one span for the border. Whoever makes it larger than this incurs a Payantika (Pāyantika) offense.』 (Eighty-ninth matter)
The Buddha was in Kapilavastu (Kapilavastu). At that time, the Elder Nanda (Nanda), the Buddha's brother, born of his maternal aunt, was similar in appearance to the Buddha, possessing thirty marks, and was four fingers shorter than the Buddha. At that time, Nanda made a robe of the same size as the Buddha's. When the Bhikkhus saw Nanda coming from afar during mealtime, in gatherings, or after gatherings, they thought it was the Buddha, and all rose to greet him: 『Our Master is coming. The World Honored One is coming.』 When they got closer, they realized it was not. All the senior monks were ashamed, thinking: 『This』
是我等下座，云何起迎？」難陀亦羞言：「乃令諸上座起迎我。」諸比丘以是事向佛廣說。佛以是事集比丘僧，知而故問難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，同佛衣量作衣？從今汝衣應減作，是袈裟應以敷曬。諸比丘！汝等以敷曬難陀衣，更有如是人，僧亦當同心以敷曬。」語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘，與佛衣等量作衣及過作，得波逸提。佛衣量者，長佛九搩手、廣六搩手，是佛衣量。」
波逸提者，煮燒覆障，若不悔過，能障礙道。
是中犯者，若比丘與佛衣同量作衣，波逸提。若過佛衣量作，波逸提。隨作，隨得爾所波逸提。若比丘與佛衣同量作衣，是衣應截斷，入僧中白言：「我如佛衣量作衣得波逸提罪。今發露悔過不覆藏。」僧應問：「汝截斷未？」若言：「已截。」應問：「汝見罪不？」若言：「見罪。」僧應言：「汝今如法悔過，后莫復作。」若言：「未截。」僧應約敕令截。若僧不約敕，僧得突吉羅。若僧約敕不受，是比丘得突吉羅罪。(九十事竟)
十誦律卷第十八 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第十九(第三誦之六)
後秦北印度三藏弗若多羅
【現代漢語翻譯】 現代漢語譯本：『我們這些下座（資歷較淺的比丘），怎麼能讓你們起身迎接呢？』難陀（Ananda，佛陀的堂弟）也感到羞愧，說：『竟然讓各位上座（資歷較深的比丘）起身迎接我。』眾比丘將此事稟告佛陀。佛陀因此事召集比丘僧團，明知此事卻故意問難陀：『你真的做了這件事嗎？』難陀回答說：『確實做了，世尊！』佛陀以種種因緣呵斥他：『怎麼能名為比丘，卻製作與佛陀衣量相同的衣服？從今以後，你的衣服應該減小尺寸製作，這件袈裟應該用來晾曬。諸位比丘！你們用難陀的衣服來晾曬，如果還有這樣的人，僧團也應當同心用他的衣服來晾曬。』佛陀告訴眾比丘：『爲了十種利益，與比丘們結戒。從今以後，這條戒律應該這樣說：如果比丘製作與佛陀衣量相等或超過的衣服，犯波逸提（Pāyantika，一種罪名）。佛陀的衣量是，長九搩手（vidasti，一種長度單位）、寬六搩手，這就是佛陀的衣量。』 波逸提（Pāyantika）的意思是，煮燒覆障，如果不懺悔，就能障礙修行。 在此戒中，如果比丘製作與佛陀衣量相同的衣服，犯波逸提（Pāyantika）。如果超過佛陀衣量製作，犯波逸提（Pāyantika）。隨製作的次數，得到相應次數的波逸提（Pāyantika）罪。如果比丘製作與佛陀衣量相同的衣服，這件衣服應該截斷，進入僧團后稟告說：『我製作了與佛陀衣量相同的衣服，犯了波逸提（Pāyantika）罪。現在發露懺悔，不再隱瞞。』僧團應該問：『你截斷了嗎？』如果回答說：『已經截斷。』應該問：『你認識到罪過嗎？』如果回答說：『認識到罪過。』僧團應該說：『你現在如法懺悔，以後不要再犯。』如果回答說：『未截斷。』僧團應該告誡他截斷。如果僧團不告誡，僧團得突吉羅（Duṣkṛta，一種輕罪）。如果僧團告誡而不接受，這位比丘得突吉羅（Duṣkṛta）罪。(九十事完) 《十誦律》卷第十八 大正藏第 23 冊 No. 1435 《十誦律》 《十誦律》卷第十九(第三誦之六) 後秦北印度三藏弗若多羅（Punyatara）
【English Translation】 English version: 'How can we, the junior monks, rise to greet you?' Ananda (Buddha's cousin) was also ashamed and said, 'To have the senior monks rise to greet me!' The monks reported this matter to the Buddha. The Buddha gathered the monastic community because of this matter, and knowingly asked Ananda, 'Did you really do this?' Ananda replied, 'I did, World Honored One!' The Buddha rebuked him for various reasons, 'How can you be called a monk and make robes the same size as the Buddha's? From now on, your robes should be made smaller, and this robe should be used for drying. Monks! You use Ananda's robe for drying, and if there are others like this, the Sangha should also unanimously use their robes for drying.' The Buddha told the monks, 'For ten benefits, I establish precepts for the monks. From now on, this precept should be stated as follows: If a monk makes a robe equal to or larger than the Buddha's robe, he commits a Pāyantika (an offense). The Buddha's robe size is nine vidasti (a unit of length) long and six vidasti wide, that is the Buddha's robe size.' Pāyantika means to cook, burn, cover, and obstruct. If one does not repent, it can obstruct the path. In this precept, if a monk makes a robe the same size as the Buddha's robe, he commits a Pāyantika. If he makes it larger than the Buddha's robe, he commits a Pāyantika. According to the number of times he makes it, he incurs that many Pāyantika offenses. If a monk makes a robe the same size as the Buddha's robe, the robe should be cut, and he should enter the Sangha and report, 'I made a robe the same size as the Buddha's robe and committed a Pāyantika offense. Now I confess and do not conceal it.' The Sangha should ask, 'Have you cut it?' If he says, 'I have cut it,' they should ask, 'Do you recognize the offense?' If he says, 'I recognize the offense,' the Sangha should say, 'Now you repent according to the Dharma, and do not repeat it.' If he says, 'I have not cut it,' the Sangha should instruct him to cut it. If the Sangha does not instruct him, the Sangha incurs a Duṣkṛta (a minor offense). If the Sangha instructs him but he does not accept, the monk incurs a Duṣkṛta offense. (End of the ninety matters) Vinaya in Ten Recitations, Scroll 18 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Scroll 19 (Sixth of the Third Recitation) Punyatara (translator), Tripitaka Master from Northern India of the Later Qin Dynasty
譯
四波羅提舍尼法
佛在舍衛國。時世饑儉，華色比丘尼有德，多知多識，能多得衣服、飲食、臥具、湯藥諸所須物。是比丘尼晨朝早起著衣持缽入舍衛城乞食。時見諸比丘眾舍衛城乞食不得，愁惱不樂。是比丘尼看諸比丘缽中，少少與少、少半與半、都無都與。是比丘尼一日乞食所得，盡以與諸比丘。如是二三日，以不得食故，于巷中迷悶倒地。一賈客見已語其婦言：「華色比丘尼于巷中倒地，汝扶令起將來。」婦即去扶起將來入舍，疾作粰[米*留]粥與已得醒。問言：「汝何所患苦？有何疾病？有何急於巷中倒地？」比丘尼言：「我無病、無痛、無急。我不得食故，迷悶巷中倒地。」又問：「汝為乞食不能得耶？」答言：「我乞食得，以諸大眾于舍衛城乞食不得愁惱不樂。我看比丘缽中，少少與少、少半與半、都無都與。如是二三日，我斷食，是故迷悶巷中倒地。」諸居士聞是事心不喜，呵責言：「是沙門釋子不知時不知量，若施者不知量，受者應知量。是華色比丘尼以斷食故垂死。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，以種種因緣呵責諸比丘：「云何名比丘，不知時不知量。若施者不知量，受者應知量。是華色比丘尼以斷食故垂死。」種種因緣呵責已，
【現代漢語翻譯】 現代漢語譯本： 四波羅提舍尼法
佛陀在舍衛國（Śrāvastī，古印度城市）說法。當時正值饑荒之年，華色比丘尼（Utpalavarna，比丘尼名）有德行，知識淵博，能夠獲得大量的衣服、飲食、臥具、湯藥等各種所需之物。這位比丘尼每天清晨早起，穿好袈裟，拿著缽，進入舍衛城乞食。她看到許多比丘眾在舍衛城乞食無所得，都愁眉苦臉，很不快樂。這位比丘尼看到比丘們的缽中食物很少，就分給他們一些；只有少半的，就分一半給他們；什麼都沒有的，就全部給他們。這樣過了兩三天，這位比丘尼因為沒有食物，在巷子里昏倒在地。一位商人看到后，對他的妻子說：『華色比丘尼在巷子里倒下了，你扶她起來帶回家。』他的妻子就去扶起比丘尼，帶回家中，趕緊做了米粥給她喝，比丘尼才醒過來。商人問她說：『你有什麼病痛？有什麼疾病？有什麼急事讓你在巷子里倒下？』比丘尼說：『我沒有病，沒有痛，沒有急事。我因為沒有食物，所以在巷子里昏倒了。』商人又問：『你是乞食乞不到嗎？』比丘尼回答說：『我乞食能乞到，但是看到各位比丘眾在舍衛城乞食無所得，愁眉苦臉，很不快樂。我看到比丘們的缽中食物很少，就分給他們一些；只有少半的，就分一半給他們；什麼都沒有的，就全部給他們。這樣過了兩三天，我斷了食物，所以昏倒在巷子里。』各位居士聽到這件事後，心裡很不高興，責備說：『這些沙門釋子（Śākyamuni，釋迦牟尼的弟子）不懂得適時適量，如果佈施的人不知道量，接受佈施的人應該知道量。這位華色比丘尼因為斷食而瀕臨死亡。』其中有位少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後心裡很不高興，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧眾，用各種因緣責備各位比丘說：『怎麼能稱為比丘，卻不懂得適時適量。如果佈施的人不知道量，接受佈施的人應該知道量。這位華色比丘尼因為斷食而瀕臨死亡。』佛陀用各種因緣責備了他們之後，
【English Translation】 English version: The Four Pārājika Dharmas
The Buddha was in Śrāvastī (ancient Indian city). At that time, there was a famine. The Bhikkhuni Utpalavarna (Utpalavarna, name of a Bhikkhuni), who was virtuous and knowledgeable, was able to obtain a lot of clothing, food, bedding, medicine, and other necessities. This Bhikkhuni would get up early in the morning, put on her robes, and carry her bowl into Śrāvastī to beg for food. She saw that many Bhikkhus were unable to obtain food in Śrāvastī and were worried and unhappy. The Bhikkhuni looked into the Bhikkhus' bowls and gave them some if they had little, half if they had half, and all if they had nothing. For two or three days, the Bhikkhuni gave all the food she obtained to the Bhikkhus. As a result, she fainted in the street due to lack of food. A merchant saw this and said to his wife, 'The Bhikkhuni Utpalavarna has fainted in the street. Help her up and bring her home.' The wife went and helped the Bhikkhuni up, brought her home, and quickly made rice porridge for her to drink, and she regained consciousness. The merchant asked her, 'What is your ailment? What is your illness? What urgent matter caused you to faint in the street?' The Bhikkhuni said, 'I have no illness, no pain, no urgent matter. I fainted in the street because I had no food.' The merchant then asked, 'Are you unable to beg for food?' The Bhikkhuni replied, 'I am able to beg for food, but I saw that the Bhikkhus were worried and unhappy because they were unable to obtain food in Śrāvastī. I looked into the Bhikkhus' bowls and gave them some if they had little, half if they had half, and all if they had nothing. For two or three days, I fasted, and that is why I fainted in the street.' When the laypeople heard about this, they were unhappy and scolded, 'These Śākyamuni (Śākyamuni, disciple of Śākyamuni) monks do not know the proper time or measure. If the giver does not know the measure, the receiver should know the measure. This Bhikkhuni Utpalavarna is on the verge of death because of fasting.' Among them, there was a Bhikkhu who was content with little and practiced dhūta (dhūta, ascetic practices), and when he heard about this, he was unhappy and reported the matter in detail to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and rebuked the Bhikkhus with various reasons, saying, 'How can you be called Bhikkhus and not know the proper time or measure? If the giver does not know the measure, the receiver should know the measure. This Bhikkhuni Utpalavarna is on the verge of death because of fasting.' After rebuking them with various reasons,
語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：若比丘不病入聚落中，非親里比丘尼所自手受食，是比丘應向余比丘說是罪：『長老！我墮可呵法不是處，是法可悔，我今發露悔過。』是名波羅提提舍尼法。」
病者，風盛、熱盛、冷盛，啖是食得差，是名為病。除是因緣，名為不病。
非親里者，親里名若母、若女、若姊妹，乃至七世因緣，是名親里。除是名非親里。
食者，五種佉陀尼食、五蒱阇尼食、五似食。五佉陀尼食者，根、莖、葉、磨、果。五蒱阇尼食者，飯、麨、糒、魚、肉。五似食者，糜、粟、䵃麥、莠子、迦師。
是中犯者，若比丘不病入聚落中，非親里比丘尼所自手受根食，得波羅提提舍尼罪。莖、葉、磨、果食；飯、麨、糒、魚、肉食；糜、粟、䵃麥、莠子、迦師，皆波羅提提舍尼罪。
不犯者，若病若親里比丘尼、若天祠中多人聚中與、若沙門住處與、若聚落外比丘尼坊舍中與者，不犯。(一法)
佛在王舍城。爾時有一居士，請佛及二部僧明日食，佛默然受。居士知佛默然受已，頭面禮足右繞而去，還自舍辦種種多美飲食，晨朝敷坐處，遣使白佛時到：「食具已辦，佛自知時。」佛即與二部僧入居士舍坐。居士見佛及僧坐已，自手行水欲下
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘沒有生病，進入村落中，從非親屬的比丘尼手中親自接受食物，這位比丘應當向其他比丘坦白這個罪過：『長老！我犯了應該呵責的法，這是不恰當的行為，這個法是可以懺悔的，我現在發露懺悔。』這稱為波羅提提舍尼法（Patidesaniya Dhamma）。』 所謂『病』，是指風病盛、熱病盛、冷病盛，吃了這些食物可以痊癒，這稱為病。除了這些原因，就稱為沒有病。 所謂『非親屬』，親屬是指母親、女兒、姐妹，乃至七世有姻緣關係的，這稱為親屬。除了這些，就稱為非親屬。 所謂『食物』，有五種佉陀尼食（khadani，可咀嚼的食物）、五種蒱阇尼食（bhojani，可食用的食物）、五種似食。五種佉陀尼食是：根、莖、葉、磨、果。五種蒱阇尼食是：飯、麨（chao，炒麵）、糒（bei，乾糧）、魚、肉。五種似食是：糜、粟、䵃麥（nianmai，黏麥）、莠子（youzi，雜草的籽）、迦師（jiashi，一種穀物）。 在這條戒律中，如果比丘沒有生病，進入村落中，從非親屬的比丘尼手中親自接受根食，就犯了波羅提提舍尼罪（Patidesaniya）。接受莖、葉、磨、果食；飯、麨、糒、魚、肉食；糜、粟、䵃麥、莠子、迦師，都犯波羅提提舍尼罪。 不犯的情況是：如果生病了，或者從親屬比丘尼處接受食物，或者在天祠中、多人聚集的地方接受食物，或者在沙門居住的地方接受食物，或者在村落外的比丘尼住所接受食物，就不算犯戒。（一條戒） 佛陀在王舍城（Rajagrha）。當時有一位居士，邀請佛陀和二部僧眾第二天接受供養，佛陀默然應允。居士知道佛陀默然應允后，頂禮佛足，右繞離去，回到自己的住所準備各種美味的飲食，早晨鋪設座位，派人稟告佛陀時間已到：『齋飯已經準備好，請佛陀自行掌握時間。』佛陀就和二部僧眾進入居士的住所就坐。居士看見佛陀和僧眾坐好后，親自倒水，準備開始供養。
【English Translation】 English version: The Buddha addressed the Bhikkhus (monks): 'For ten benefits, I establish rules for the Bhikkhus. From now on, this rule should be recited as follows: If a Bhikkhu, not being ill, enters a village and personally receives food from a Bhikkhuni (nun) who is not a relative, that Bhikkhu should confess this offense to other Bhikkhus: 'Venerable Elders! I have committed a blameworthy act that is not proper, an act that is subject to repentance, and I now reveal and repent of it.' This is called the Patidesaniya Dhamma (rule requiring confession).' 'Illness' refers to conditions where wind is aggravated, heat is aggravated, or cold is aggravated, and consuming this food leads to recovery. This is called illness. Apart from these reasons, it is called not being ill. 'Not a relative' means that a relative is defined as mother, daughter, sister, up to seven generations of relationship. This is called a relative. Apart from these, it is called not a relative. 'Food' refers to five types of Khadani food (khadani, chewable food), five types of Bhojani food (bhojani, edible food), and five types of similar food. The five types of Khadani food are: roots, stems, leaves, ground grains, and fruits. The five types of Bhojani food are: rice, parched flour (chao), dried provisions (bei), fish, and meat. The five types of similar food are: gruel, millet, glutinous wheat (nianmai), darnel seeds (youzi), and Kashi (jiashi, a type of grain). In this rule, if a Bhikkhu, not being ill, enters a village and personally receives root food from a Bhikkhuni who is not a relative, he commits a Patidesaniya offense. Receiving stems, leaves, ground grains, or fruits; rice, parched flour, dried provisions, fish, or meat; gruel, millet, glutinous wheat, darnel seeds, or Kashi, all constitute a Patidesaniya offense. There is no offense if one is ill, or receives food from a Bhikkhuni who is a relative, or receives food in a temple gathering, or in a place where ascetics reside, or in a Bhikkhuni's dwelling outside the village. (One rule) The Buddha was in Rajagrha (Wangshecheng). At that time, there was a householder who invited the Buddha and the Sangha (community) of both Bhikkhus and Bhikkhunis for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had silently accepted, the householder bowed at the Buddha's feet, circumambulated him to the right, and departed. He returned to his residence to prepare various delicious foods, and in the morning, he set up seats and sent a messenger to inform the Buddha that the time had come: 'The food is ready, may the Buddha know the time.' The Buddha then entered the householder's residence with the Sangha of both Bhikkhus and Bhikkhunis and sat down. Seeing that the Buddha and the Sangha were seated, the householder personally offered water, preparing to begin the offering.
食時。是中有助調達比丘尼，為六群比丘故，教檀越言：「此第一上座、此第二上座、此是持律、此是法師，與是比丘飯、與是比丘羹。」諸居士言：「我等不知誰是第一上座？誰是第二上座？誰是持律？誰是法師？此中多有飲食，自當遍與。莫散亂語，若散亂語者，汝自起行食，我等當住。」佛遙見比丘尼作散亂事，聞諸居士呵責。食后以是因緣集比丘僧，種種因緣呵責六群比丘：「云何名比丘，啖比丘尼所教與食？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：有諸比丘白衣家請食，是中有比丘尼指示言：『與是比丘飯、與是比丘羹。』諸比丘應語是比丘尼：『小住！待諸比丘食竟。』若諸比丘中無有一比丘語是比丘尼『小住！待諸比丘食竟。』者，是一切諸比丘，應向余比丘言：『長老！我等墮可呵法不是處。是法可悔，我今發露悔過。』是名波羅提提舍尼法。」
是中犯者，若比丘受比丘尼所教與食，得波羅提提舍尼罪。隨受，隨得爾所波羅提提舍尼罪。
若二部僧共坐，一部僧中若有一人語是比丘尼者，第二部亦名為語。若別入別坐別食別出者，是中入檀越門比丘，應問出比丘：「何比丘尼是中教檀越與比丘食？」答言：「某。」應問：「約敕未？」答言：「已約敕
【現代漢語翻譯】 現代漢語譯本 用餐時，有一位名叫助調達（沒有找到相關資料）的比丘尼，爲了六群比丘（指行為不端的六位比丘），教唆施主說：『這位是第一上座（寺院中資歷最深的僧人），這位是第二上座，這位是持律（嚴格遵守戒律的僧人），這位是法師（精通佛法的僧人），給這位比丘飯，給那位比丘羹。』 各位居士說：『我們不知道誰是第一上座？誰是第二上座？誰是持律？誰是法師？這裡有很多飲食，我們自會普遍地分發。不要胡亂說話，如果胡亂說話，你自己站起來去別處吃，我們就在這裡待著。』 佛陀遠遠地看見這位比丘尼在製造混亂，聽見各位居士的呵斥。飯後，佛陀因為這件事召集比丘僧眾，用各種理由呵責六群比丘：『怎麼能叫做比丘，吃比丘尼教唆施主給你們的食物？』 用各種理由呵責之後，告訴各位比丘：『爲了十種利益的緣故，我要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果有比丘在白衣（在家信徒）家接受齋飯邀請，其中有比丘尼指示說：『給這位比丘飯，給那位比丘羹。』 各位比丘應該告訴這位比丘尼：『請稍等！等各位比丘用完餐。』 如果各位比丘中沒有一位比丘告訴這位比丘尼『請稍等！等各位比丘用完餐。』 那麼，所有這些比丘，應該向其他比丘說：『長老！我們犯了應該被呵責的、不恰當的行為。這種行為是可以懺悔的，我現在發露懺悔。』 這叫做波羅提提舍尼法（應向人懺悔之法）。』 在這條戒律中，如果比丘接受比丘尼教唆施主給予的食物，就犯了波羅提提舍尼罪。接受多少，就犯多少波羅提提舍尼罪。 如果兩部僧團一起坐著，一部僧團中如果有一個人告訴了那位比丘尼，第二部僧團也被認為說了。如果分別進入、分別坐著、分別吃飯、分別出去，那麼進入施主家門的那個比丘，應該問出去的比丘：『哪位比丘尼在這裡教唆施主給比丘食物？』 回答說：『某某。』 應該問：『是否已經告誡過她？』 回答說：『已經告誡過。』
【English Translation】 English version At mealtime, there was a Bhikkhuni named Cudatissa (no relevant information found), who, for the sake of the Group-of-Six Bhikkhus (referring to six bhikkhus with misconduct), instructed the donors, saying: 'This is the first Elder (the most senior monk in the monastery), this is the second Elder, this is the Vinaya-holder (a monk who strictly adheres to the precepts), this is the Dharma-teacher (a monk proficient in the Buddha's teachings), give rice to this bhikkhu, give soup to that bhikkhu.' The laypeople said: 'We do not know who is the first Elder? Who is the second Elder? Who is the Vinaya-holder? Who is the Dharma-teacher? There is plenty of food here, we will distribute it universally ourselves. Do not speak randomly, if you speak randomly, you yourself stand up and go elsewhere to eat, we will stay here.' The Buddha saw from afar that this Bhikkhuni was creating confusion, and heard the laypeople's rebuke. After the meal, the Buddha, because of this matter, gathered the Bhikkhu Sangha (monk community), and rebuked the Group-of-Six Bhikkhus with various reasons: 'How can you be called bhikkhus, eating the food that the Bhikkhuni instructed the donors to give you?' After rebuking them with various reasons, he told the bhikkhus: 'For the sake of ten benefits, I will establish precepts for the bhikkhus. From now on, this precept should be stated as follows: If there are bhikkhus invited to a meal at a layperson's house, and among them there is a Bhikkhuni who instructs, saying: 'Give rice to this bhikkhu, give soup to that bhikkhu.' The bhikkhus should tell this Bhikkhuni: 'Please wait a moment! Wait until the bhikkhus have finished eating.' If among the bhikkhus there is not a single bhikkhu who tells this Bhikkhuni 'Please wait a moment! Wait until the bhikkhus have finished eating,' then all these bhikkhus should say to other bhikkhus: 'Elder! We have committed a blameworthy and inappropriate act. This act is repentable, I now confess and repent.' This is called Patidesaniya Dhamma (a Dhamma of confession).' In this precept, if a bhikkhu accepts food given by donors at the instigation of a bhikkhuni, he commits a Patidesaniya offense. As much as he receives, that much Patidesaniya offense he commits. If two Sanghas are sitting together, and if one person in one Sangha tells that Bhikkhuni, the second Sangha is also considered to have spoken. If they enter separately, sit separately, eat separately, and leave separately, then the bhikkhu who enters the donor's door should ask the bhikkhu who leaves: 'Which Bhikkhuni here is instructing the donors to give food to the bhikkhus?' He replies: 'So-and-so.' He should ask: 'Has she been warned?' He replies: 'She has been warned.'
。」是入比丘亦名約敕。有諸比丘出城門時，有比丘入者，應問出者。若出者未約敕，入者應約敕。若出者已約敕，入者亦名約敕。(二法)
佛在維耶離。爾時有象師，名首羅，富貴有威德、多饒財寶、人民田宅種種成就。是人歸依佛、歸依法、歸依僧，見四諦得初道，好檀越施不能籌量。是人一月得官廩千金錢，持用佈施及余所有物，不能供足，婦兒饑乏。諸居士瞋呵責言：「沙門釋子不知時、不知量。若施者不知量，受者應知量。是首羅象師本富饒財物，佈施不知量與，不能供足，婦兒饑乏甚可憐愍。」是中有比丘少欲知足行頭陀，聞是事心不喜，以是事向佛廣說。佛以是事集比丘僧，種種因緣，呵責諸比丘：「云何名比丘，不知時不知量。若施者不知量，受者應知量。是首羅象師，好檀越施不能量故與，不能供婦兒饑乏？」種種因緣呵已，語諸比丘：「汝等與首羅象師作學家羯磨，諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入是家不得自手受食。若更有如是人僧，亦應與作學家羯磨。學家羯磨者，僧一心和合，一比丘僧中唱言：『大德僧聽！首羅象師學家，諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入是學家不得自手受食。若僧時到僧忍聽，僧與首羅居士作學家羯磨，諸比丘、比丘尼、式叉摩尼、
【現代漢語翻譯】 現代漢語譯本 『約敕』是指新加入的比丘需要遵守的規定。當有比丘要出城門時，如果有比丘要進城門，那麼進城的比丘應該詢問出城的比丘是否已經接受過約敕。如果出城的比丘還沒有接受約敕，那麼進城的比丘應該告知他需要遵守的規定。如果出城的比丘已經接受過約敕，那麼進城的比丘也需要遵守同樣的規定。（這是關於僧團內部行爲規範的兩條規定）
佛陀住在維耶離（Vaishali）。當時有一位名叫首羅（Sura）的象師，他非常富有，有權勢，擁有大量的財富、人民、田地和住宅。這個人皈依了佛、法、僧三寶，通過了解四諦（Four Noble Truths）證得了初果，他是一位慷慨的施主，佈施的數額無法估量。這個人每月能從官府獲得一千金錢的俸祿，但他用這些錢財以及其他所有的東西進行佈施，仍然不夠用，導致他的妻子和兒女都捱餓。一些居士對此感到不滿，責備說：『這些沙門釋子（釋迦牟尼佛的弟子）不懂得適時適量。如果佈施的人不知道適量，那麼接受佈施的人應該知道適量。這個首羅象師原本非常富有，但因為佈施不知節制，導致無法供養家人，他的妻子和兒女捱餓，真是太可憐了。』
僧團中有一位少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事後感到不悅，於是將此事詳細地稟告了佛陀。佛陀因此事召集了比丘僧團，用各種因緣呵責這些比丘說：『為什麼你們作為比丘，卻不懂得適時適量？如果佈施的人不知道適量，那麼接受佈施的人應該知道適量。這個首羅象師是一位慷慨的施主，因為佈施不知節制，導致無法供養家人，他的妻子和兒女捱餓？』
佛陀用各種因緣呵責之後，告訴眾比丘：『你們應該為首羅象師制定『學家羯磨』（Kulakarma，家庭制裁）。所有的比丘、比丘尼、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），進入他家不得自己動手取食。如果還有其他類似情況的人家，也應該為他們制定『學家羯磨』。制定『學家羯磨』的方法是，僧團一心和合，由一位比丘在僧團中宣佈：『各位大德僧眾請聽！首羅象師的家庭現在受到制裁，所有的比丘、比丘尼、式叉摩尼、』
【English Translation】 English version 'Yak-ch'ih' refers to the regulations that newly joined Bhikkhus must follow. When a Bhikkhu is about to leave the city gate, if there is a Bhikkhu entering the city gate, the entering Bhikkhu should ask the exiting Bhikkhu if he has received Yak-ch'ih. If the exiting Bhikkhu has not received Yak-ch'ih, then the entering Bhikkhu should inform him of the regulations he needs to follow. If the exiting Bhikkhu has already received Yak-ch'ih, then the entering Bhikkhu also needs to abide by the same regulations. (These are two regulations regarding the internal code of conduct of the Sangha).
The Buddha was residing in Vaishali. At that time, there was an elephant trainer named Sura, who was very wealthy, powerful, and possessed a great deal of wealth, people, land, and houses. This person took refuge in the Buddha, the Dharma, and the Sangha, and attained the first fruit by understanding the Four Noble Truths. He was a generous donor, and the amount of his donations was immeasurable. This person received a salary of one thousand gold coins per month from the government, but he used this money and all his other possessions for donations, which was still not enough, causing his wife and children to starve. Some laypeople were dissatisfied with this and rebuked, saying: 'These Shramana Shakya sons (disciples of Shakyamuni Buddha) do not know what is appropriate or how to measure. If the donor does not know how to measure, then the recipient should know how to measure. This elephant trainer Sura was originally very wealthy, but because he donated without restraint, he could not support his family, and his wife and children are starving, which is very pitiful.'
There was a Bhikkhu in the Sangha who was content with little, practiced the dhuta (ascetic practices), and was displeased upon hearing this matter. So he reported the matter in detail to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter, and rebuked the Bhikkhus with various reasons, saying: 'Why do you, as Bhikkhus, not know what is appropriate or how to measure? If the donor does not know how to measure, then the recipient should know how to measure. This elephant trainer Sura is a generous donor, but because he donated without restraint, he could not support his family, and his wife and children are starving?'
After rebuking with various reasons, the Buddha told the Bhikkhus: 'You should establish a 'Kulakarma' (family sanction) for the elephant trainer Sura. All Bhikkhus, Bhikkhunis, Sikshamanas, Sramaneras, and Sramanerikas are not allowed to take food with their own hands when entering his house. If there are other families with similar situations, you should also establish a 'Kulakarma' for them. The method of establishing a 'Kulakarma' is that the Sangha is of one mind and in harmony, and one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! The family of the elephant trainer Sura is now sanctioned, and all Bhikkhus, Bhikkhunis, Sikshamanas,'
沙彌、沙彌尼，不得入是家自手受食。白如是。』如是白二羯磨。『僧與首羅象師作學家羯磨竟，僧忍，默然故，是事如是持！』」
是首羅象師，聞僧為作學家羯磨，諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得入我舍自手受食。聞已即詣佛所，頭面禮佛足卻坐一面，白佛言：「愿佛與我舍是學家羯磨。」佛語諸比丘：「為首羅居士舍學家羯磨。若更有如首羅居士乞者，亦應為舍。舍法者，一心和合僧，是首羅居士，從坐起偏袒右肩、脫革屣合掌白言：『大德僧聽！我首羅居士佈施不知量與，不能供婦兒饑乏，以是因緣故，僧為我作學家羯磨，諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入我捨不得自手受食。我今從僧乞舍學家羯磨，如本諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入我舍自手受食。』如是應第二、第三乞。僧應籌量宜可舍、不可舍。若首羅象師財損減不增長，爾時若乞、不乞，不應舍。若首羅居士財物增長，若乞不乞，皆應與舍。若首羅象師財物不增不減，爾時若乞應舍，不乞不應舍。是中一比丘應唱言：『大德僧聽！是首羅象師先作檀越，佈施不知量與，不能供婦兒饑乏。僧以是故，與作學家羯磨，諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入是捨不得自手受食。今是首羅象師，
【現代漢語翻譯】 現代漢語譯本： 『沙彌（Śrāmaṇera，男性的沙彌）、沙彌尼（Śrāmaṇerikā，女性的沙彌），不得進入此家親自接受食物。稟告如是。』如是稟告兩次羯磨（Karma，業）。『僧團為首羅（Śūra，勇猛）象師（馴象師）作學家羯磨完畢，僧團認可，默然，此事就這樣執行！』
這位首羅象師，聽聞僧團為他做了學家羯磨，禁止比丘（Bhikṣu，出家男子）、比丘尼（Bhikṣuṇī，出家女子）、式叉摩尼（Śikṣamāṇā，學戒女）、沙彌、沙彌尼進入他的住所親自接受食物。聽聞后，立即前往佛陀（Buddha，覺悟者）處，以頭面頂禮佛足，然後退坐一旁，稟告佛陀說：『愿佛陀允許我捨棄這個學家羯磨。』佛陀告訴諸位比丘：『為首羅居士（在家信徒）捨棄學家羯磨。如果還有像首羅居士這樣請求的人，也應該為他們捨棄。捨棄的方法是，一心和合的僧團，這位首羅居士，從座位上起身，袒露右肩，脫掉革屣（皮鞋），合掌稟告說：『尊敬的僧團請聽！我首羅居士佈施不知節制，導致無法供養妻兒，使他們飢餓貧乏。因為這個緣故，僧團為我做了學家羯磨，禁止比丘、比丘尼、式叉摩尼、沙彌、沙彌尼進入我的住所親自接受食物。我現在向僧團請求捨棄學家羯磨，恢復如初，允許比丘、比丘尼、式叉摩尼、沙彌、沙彌尼進入我的住所親自接受食物。』應該這樣第二、第三次請求。僧團應該衡量是否可以捨棄。如果首羅象師的財產減少而不增加，那時無論他請求與否，都不應該捨棄。如果首羅居士的財物增加，無論他請求與否，都應該允許捨棄。如果首羅象師的財物不增不減，那時如果他請求就應該捨棄，不請求就不應該捨棄。』其中一位比丘應該宣告說：『尊敬的僧團請聽！這位首羅象師先前作為檀越（Dānapati，施主），佈施不知節制，導致無法供養妻兒，使他們飢餓貧乏。僧團因此為他做了學家羯磨，禁止比丘、比丘尼、式叉摩尼、沙彌、沙彌尼進入他的住所親自接受食物。現在這位首羅象師，
【English Translation】 English version: 『Śrāmaṇeras (novice monks), Śrāmaṇerikās (novice nuns), are not allowed to enter this house to receive food with their own hands. Report thus.』 Report thus for two Karmas (actions). 『The Sangha (community) having completed the householder Karma for Śūra (the brave) the elephant trainer, the Sangha approves, being silent, thus this matter is upheld!』
This Śūra the elephant trainer, hearing that the Sangha had performed the householder Karma for him, prohibiting Bhikṣus (monks), Bhikṣuṇīs (nuns), Śikṣamāṇās (probationary nuns), Śrāmaṇeras, Śrāmaṇerikās from entering his residence to receive food with their own hands, upon hearing this, immediately went to the Buddha (the awakened one), bowed his head to the Buddha's feet, and sat to one side, reporting to the Buddha, 『May the Buddha allow me to relinquish this householder Karma.』 The Buddha told the Bhikṣus, 『Relinquish the householder Karma for Śūra the householder (lay devotee). If there are others who request like Śūra the householder, they should also be allowed to relinquish it. The method of relinquishment is that the Sangha, being of one mind and in harmony, this Śūra the householder, rises from his seat, bares his right shoulder, removes his leather shoes, and joins his palms, reporting, 『Venerable Sangha, please listen! I, Śūra the householder, give alms without measure, causing me to be unable to provide for my wife and children, leaving them hungry and impoverished. For this reason, the Sangha has performed the householder Karma for me, prohibiting Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās from entering my residence to receive food with their own hands. I now request the Sangha to relinquish the householder Karma, restoring it to as it was before, allowing Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās to enter my residence to receive food with their own hands.』 He should request thus a second and third time. The Sangha should consider whether it is appropriate to relinquish or not. If Śūra the elephant trainer's wealth decreases and does not increase, then whether he requests or not, it should not be relinquished. If Śūra the householder's wealth increases, then whether he requests or not, it should be allowed to be relinquished. If Śūra the elephant trainer's wealth neither increases nor decreases, then if he requests, it should be relinquished, if he does not request, it should not be relinquished.』 One Bhikṣu among them should announce, 『Venerable Sangha, please listen! This Śūra the elephant trainer, previously as a Dānapati (patron), gave alms without measure, causing him to be unable to provide for his wife and children, leaving them hungry and impoverished. The Sangha therefore performed the householder Karma for him, prohibiting Bhikṣus, Bhikṣuṇīs, Śikṣamāṇās, Śrāmaṇeras, Śrāmaṇerikās from entering his residence to receive food with their own hands. Now this Śūra the elephant trainer,
從僧乞舍學家羯磨，「如本諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，聽我舍自手受食。」若僧時到僧忍聽，僧與首羅象師舍學家羯磨，如本聽諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，入舍自手受食。白如是。』如是白四羯磨。『僧與首羅居士舍學家羯磨竟，僧忍，默然故，是事如是持！』」佛語諸比丘：「以十利故與比丘結戒，從今是戒應如是說：有諸學家，僧作學家羯磨竟，若比丘，如是學家先不請後來自手受食，是比丘應向余比丘說罪。作是言：『長老！我墮可呵法不是處，是法可悔。我今發露悔過。』是名波羅提提舍尼法。」
學家者，得初道家。
作學羯磨者，僧與是家作學羯磨。
先不請者，是學家先不請後來自手受食者，五佉陀尼食、五蒲阇尼食、五似食。
是中犯者，若比丘學家中，先不請後來自手受食，受根食波羅提提舍尼罪。莖、葉、磨、果、飯、麨、糒、魚、肉、糜、粟、𪍿麥、莠子、迦師食，皆波羅提提舍尼。隨自手受，隨得爾所波羅提提舍尼罪。(三法)
佛在迦維羅衛國，爾時諸釋子向暮食時，見食好香美，作是念：「我等不應獨啖如是好飲食，何不當留佛及僧分？」作是念已，為佛及僧故留暮食分。明日地了，諸釋婦女以好寶物自莊嚴身，持好
【現代漢語翻譯】 現代漢語譯本：從僧團請求進行舍學家羯磨（Sanghakarma，僧團事務），『如若有比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人），請允許我接受他們自己用手提供的食物。』如果僧團認為時機已到並允許，僧團可以為首羅（首羅）象師的家庭進行舍學家羯磨，如前所述，允許比丘、比丘尼、式叉摩尼、沙彌、沙彌尼進入該家庭接受他們自己用手提供的食物。宣告如是。』如是宣告四次羯磨。『僧團為首羅居士的家庭進行舍學家羯磨完畢，僧團認可，默然故，此事如是成立！』」佛陀告訴諸比丘：『因為有十種利益，所以為比丘制定戒律，從今以後這條戒律應該這樣說：如果有某些家庭是學家（接受過僧團羯磨的在家居士），僧團已經為這些家庭做了學家羯磨，如果比丘未經邀請就從這些學家的手中接受食物，這位比丘應該向其他比丘坦白罪過。這樣說：『長老！我犯了應受呵責的法，這是不恰當的，這個法是可以懺悔的。我現在發露懺悔。』這被稱為波羅提提舍尼法（Patidesaniya，應懺悔的法）。』 學家，指已獲得初步修行成就的在家居士。 作學羯磨，指僧團為某個家庭進行學家羯磨。 先不請，指這些學家事先沒有邀請，比丘後來自己用手接受他們的食物，包括五種佉陀尼食（Khadaniya，硬食）、五種蒲阇尼食（Bhojaniya，軟食）、五種似食。 是中犯者，如果比丘在學家中，事先沒有邀請就自己用手接受食物，接受根食（植物的根）犯波羅提提舍尼罪。莖、葉、磨、果、飯、麨（炒麵）、糒（乾糧）、魚、肉、糜（粥）、粟（小米）、𪍿麥（蕎麥）、莠子（雜草籽）、迦師食（Kasi food，指精美食物），都犯波羅提提舍尼罪。隨自己用手接受，隨接受多少就犯多少波羅提提舍尼罪。(三法) 佛陀在迦維羅衛國（Kapilavastu，古印度城市），當時諸釋迦族人（Sakya，古印度部族）在傍晚吃飯時，看到食物美味香甜，心想：『我們不應該獨自享用這麼好的飲食，為什麼不留一份給佛陀和僧團呢？』想到這裡，他們就為佛陀和僧團留下了傍晚的食物。
【English Translation】 English version: From the Sangha (community of monks) request a Sanghakarma (Sanghakarma, a formal act of the Sangha) for a householder, 'If there are Bhikkhus (Bhikkhu, male monastic), Bhikkhunis (Bhikkhuni, female monastic), Siksamana (Siksamana, a female novice undergoing training), Sramaneras (Sramanera, male novice), Sramanerikas (Sramanerika, female novice), allow me to accept food offered by their own hands.' If the Sangha deems it the right time and permits it, the Sangha can perform the Sanghakarma for the house of Sura (Sura) the elephant trainer, as before, allowing Bhikkhus, Bhikkhunis, Siksamana, Sramaneras, Sramanerikas to enter the house and accept food offered by their own hands. Announce thus.' Announce the Karma four times. 'The Sangha has completed the Sanghakarma for the house of the layperson Sura, the Sangha approves, by silence, this matter is thus established!'" The Buddha told the Bhikkhus: 'Because of ten benefits, a precept is established for the Bhikkhus, from now on this precept should be stated thus: If there are certain families who are householders (lay practitioners who have received the Sangha's Karma), the Sangha has already performed the Sanghakarma for these families, if a Bhikkhu accepts food from the hands of these householders without being invited, that Bhikkhu should confess the offense to other Bhikkhus. Say thus: 'Venerable ones! I have committed a blameworthy act, it is inappropriate, this act is repentable. I now reveal and repent.' This is called Patidesaniya (Patidesaniya, an offense to be confessed).' A 'householder' refers to a layperson who has attained initial spiritual progress. Performing the Sanghakarma for a householder means the Sangha performs the Sanghakarma for a certain family. 'Without being invited' means these householders did not invite beforehand, and the Bhikkhu later accepts food from their own hands, including five types of Khadaniya (Khadaniya, hard food), five types of Bhojaniya (Bhojaniya, soft food), and five types of similar food. The offense herein: If a Bhikkhu, in a householder's home, accepts food with his own hand without being invited, accepting root food (roots of plants) constitutes a Patidesaniya offense. Stems, leaves, flour, fruits, rice, roasted flour, dried provisions, fish, meat, porridge, millet, buckwheat, weeds, Kasi food (Kasi food, referring to fine food), all constitute Patidesaniya offenses. According to what one accepts with one's own hand, one incurs that many Patidesaniya offenses. (Three Dharmas) The Buddha was in Kapilavastu (Kapilavastu, an ancient Indian city). At that time, the Sakyas (Sakya, an ancient Indian tribe) were eating in the evening, and seeing the food was delicious and fragrant, they thought: 'We should not enjoy such good food alone, why not leave a portion for the Buddha and the Sangha?' Thinking this, they left a portion of the evening meal for the Buddha and the Sangha.
飲食大語大笑來行向僧坊，作是言：「佛今當先食我食。」彼亦復言：「佛先食我食，令我長夜得利益安樂。」爾時尼俱陀林中有賊，先犯事擯入是林中，持器仗著中圍繞而臥。但賊主不臥，聞人聲語諸賊言：「諸人皆起，捉刀盾弓箭，聚財物一處，莫令王力聚落力所圍繞得大憂惱。」是諸人皆起，如所約敕，捉刀盾弓箭，聚財物一處。賊主言：「小住！我當往看，為是何人？」即立樹間，聞道上人聲，作沙門聲，問言：「汝是誰耶？」答言：「我等是諸釋婦女，以好寶物嚴身，持好飲食向僧坊，入尼俱陀林中，佛今者當先食我食，我等長夜當得利益安樂。」賊主即還語諸賊言：「今得成事，但當起取。」問言：「云何？」答言：「諸釋婦女以妙寶嚴身，持好飲食入尼俱陀林中。」即時賊皆起，剝脫已裸形放去。如是名聲流佈城邑聚落，有惡賊剝脫諸釋婦女裸形放去，即以官力聚落力圍繞捕得諸賊。爾時諸女裸形住，六群比丘往語言：「此食香美過與我來，此食復勝亦與我來。」爾時諸婦女瞋呵言：「不是都不憂念我等裸形，但念欲得是食。」諸比丘以是事向佛廣說。佛語阿難：「取捨衣中各各與諸女一衣。」阿難言：「爾。」即取捨衣中各各與諸女一衣。諸女著已，持食入僧坊中打揵捶與僧食分，在佛前坐聽說法。
【現代漢語翻譯】 現代漢語譯本 （這些婦女）帶著大量的食物，大聲喧譁說笑著走向僧伽的住所，並說道：『今天佛陀應該先吃我的食物。』其他人也說：『佛陀應該先吃我的食物，這樣我才能長久地獲得利益和安樂。』 當時，在尼拘陀林（Nigrodha Grove，地名）中有一夥強盜，他們之前犯了事被驅逐到這片森林裡，他們拿著武器，圍成一圈躺著。只有強盜頭目沒有睡覺，他聽到人聲，就對其他強盜說：『你們都起來，拿起刀、盾、弓箭，把財物聚攏到一處，不要讓國王的軍隊或村落的力量包圍，那樣會帶來很大的憂愁。』 那些強盜都起來了，按照頭目的命令，拿起刀、盾、弓箭，把財物聚攏到一處。強盜頭目說：『稍等！我先去看看，是什麼人？』於是他站在樹后，聽到路上的行人發出聲音，裝作沙門（Śrāmaṇa，出家修行者）的聲音，問道：『你們是誰？』 （婦女們）回答說：『我們是釋迦族的婦女，用美好的寶物裝飾身體，帶著美味的食物前往僧伽的住所，進入尼拘陀林中，今天佛陀應該先吃我們的食物，我們才能長久地獲得利益和安樂。』強盜頭目立刻回去告訴其他強盜說：『現在可以動手了，都起來搶！』 （強盜們）問道：『怎麼回事？』頭目回答說：『釋迦族的婦女用美妙的寶物裝飾身體，帶著美味的食物進入尼拘陀林中。』立刻，強盜們都起來，剝光了她們的衣服，讓她們赤身裸體地離開。 這樣的訊息傳遍了城鎮和村落，說有惡賊剝光了釋迦族婦女的衣服，讓她們赤身裸體地離開，於是官府和村落的力量聯合起來，包圍並抓住了這些強盜。 當時，這些婦女赤身裸體地站著，六群比丘（Six Groups of Monks，指行為不端的比丘團體）走過來說：『這些食物很香，分給我一些吧，那些食物更好，也分給我一些吧。』 當時，這些婦女生氣地呵斥道：『你們一點都不關心我們赤身裸體，只想著要得到這些食物。』比丘們把這件事詳細地告訴了佛陀。 佛陀告訴阿難（Ānanda，佛陀的侍者）：『從備用的衣服中，每人給這些婦女一件衣服。』阿難回答說：『好的。』於是從備用的衣服中，每人給這些婦女一件衣服。婦女們穿上衣服后，拿著食物進入僧伽的住所，敲擊犍椎（Ghaṇṭā，報時或集眾的法器）分發食物給僧眾，然後在佛陀面前坐下，聽佛陀說法。
【English Translation】 English version （The women）were walking towards the Sangha's residence with a large amount of food, loudly talking and laughing, and saying, 'Today the Buddha should eat my food first.' Others also said, 'The Buddha should eat my food first, so that I can obtain benefits and happiness for a long time.' At that time, there was a band of robbers in the Nigrodha Grove (Nigrodha Grove, a place name), who had been banished to this forest for committing crimes. They were lying in a circle with weapons. Only the robber chief was not sleeping. When he heard human voices, he said to the other robbers, 'Get up, all of you, take up your knives, shields, bows, and arrows, and gather the property in one place, lest the king's army or the village's forces surround us, which would bring great sorrow.' The robbers all got up, and according to the chief's orders, they took up their knives, shields, bows, and arrows, and gathered the property in one place. The robber chief said, 'Wait a moment! I'll go and see who it is.' So he stood behind a tree, heard the voices of people on the road, pretended to be a Śrāmaṇa (Śrāmaṇa, a renunciate practitioner), and asked, 'Who are you?' (The women) replied, 'We are women of the Shakya clan, adorned with beautiful treasures, carrying delicious food to the Sangha's residence, entering the Nigrodha Grove. Today the Buddha should eat our food first, so that we can obtain benefits and happiness for a long time.' The robber chief immediately went back and told the other robbers, 'Now is the time to act, get up and rob them!' (The robbers) asked, 'What's going on?' The chief replied, 'The women of the Shakya clan are adorned with beautiful treasures, carrying delicious food into the Nigrodha Grove.' Immediately, the robbers all got up, stripped off their clothes, and let them leave naked. Such news spread throughout the towns and villages, saying that evil robbers had stripped the Shakya women of their clothes and let them leave naked. So the government and the village forces joined together, surrounded and captured the robbers. At that time, the women were standing naked, and the Six Groups of Monks (Six Groups of Monks, referring to a group of monks with misconduct) passed by and said, 'This food is fragrant, give me some, that food is even better, give me some too.' At that time, the women angrily scolded, 'You don't care at all that we are naked, you only think about getting this food.' The monks told the Buddha about this in detail. The Buddha told Ānanda (Ānanda, the Buddha's attendant), 'From the spare clothes, give each of these women a piece of clothing.' Ānanda replied, 'Yes.' So from the spare clothes, he gave each of the women a piece of clothing. After the women put on their clothes, they took the food into the Sangha's residence, struck the Ghaṇṭā (Ghaṇṭā, a bell used to announce time or gather the assembly) to distribute the food to the Sangha, and then sat in front of the Buddha to listen to the Dharma.
佛見諸女坐已，種種因緣示教利喜，示教利喜已默然。諸女知佛示教利喜已，頭面禮佛足右繞而去。諸女去不久，佛以是事集比丘僧，種種因緣呵責六群比丘：「云何名比丘，僧未作約敕僧坊外不自手受食，而僧坊內受？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：有比丘僧，住阿練兒處，有疑怖畏。若比丘知是阿練兒住處有疑怖畏難，僧未作差，不僧坊外自手受食，僧坊內受，是比丘應向余比丘說罪言：『長老！我墮可呵法不是處，是法可悔。我今發露悔過。』是名波羅提提舍尼法。」
阿練兒處者，去聚落五百弓，于摩伽陀國一拘盧舍。于北方國則半拘盧舍。
疑者，乃至疑失一水器。
怖畏者，是中乃至畏惡比丘。
僧未差者，僧未一心差是人。
僧坊外者，此僧坊墻障外、若籬障外、若塹障外。
僧坊內者，僧坊墻障內、籬障內、塹障內。
食者，五佉陀尼、五蒲阇尼、五似食。
是中犯者，若比丘僧未與差，是人不僧坊外自手受根食，僧坊內受，得波羅提提舍尼。莖、葉、磨、果、飯、麨、糒、魚、肉、糜、粟、䵃麥、莠子、迦師，皆波羅提提舍尼罪。隨自手受，隨得爾所波羅提提舍尼。從今應羯磨差參知食人，一心和合僧
【現代漢語翻譯】 現代漢語譯本： 佛陀看到那些女子坐定后，用種種因緣為她們開示佛法，令她們生起歡喜心，開示完畢后便默然不語。那些女子知道佛陀已經開示完畢，便頂禮佛足，右繞佛陀后離去。女子們離開后不久，佛陀因為這件事召集比丘僧團，用種種因緣呵責六群比丘：『怎麼能稱為比丘，僧團還沒有制定規定，就在僧房外面親自接受食物，卻在僧房裡麵食用？』用種種因緣呵責完畢后，告訴眾比丘：『因為有十種利益，所以要為比丘們制定戒律。從今以後，這條戒律應該這樣說：如果有比丘住在阿練兒處（遠離村落的修行場所），感到有疑慮和畏懼。如果比丘知道這個阿練兒住處有疑慮和畏懼的困難，在僧團沒有委派的情況下，不在僧房外面親自接受食物，卻在僧房裡麵食用，這位比丘應該向其他比丘坦白罪過，說：『長老！我犯了應該呵責的法，這是不恰當的行為，這個法是可以懺悔的。我現在發露懺悔。』這叫做波羅提提舍尼法（向人懺悔的法）。』 阿練兒處（Aranya）：距離聚落五百弓，在摩伽陀國（Magadha）相當於一拘盧舍（krosa，一種長度單位）。在北方國家則相當於半拘盧舍。 疑慮：乃至疑慮會丟失一個水器。 畏懼：是指乃至畏懼惡比丘。 僧未差：是指僧團沒有一心委派這個人。 僧房外：是指此僧房墻壁外、或者籬笆外、或者壕溝外。 僧房內：是指僧房墻壁內、籬笆內、壕溝內。 食物：是指五種佉陀尼（khadani，硬食）、五種蒲阇尼（bhojani，軟食）、五種似食。 是中犯者：如果比丘在僧團沒有委派的情況下，不在僧房外面親自接受根食，卻在僧房裡麵食用，就犯了波羅提提舍尼罪。莖、葉、磨、果、飯、麨（cao，炒麵）、糒（bi，乾糧）、魚、肉、糜、粟、䵃麥（kun mai，一種粗糧）、莠子、迦師（kasi，一種穀物），都屬於波羅提提舍尼罪。隨親自接受多少，就得到多少波羅提提舍尼罪。從今以後，應該通過羯磨（karma，儀式）委派參知食物的人，一心和合僧團。
【English Translation】 English version: After the Buddha saw the women seated, he instructed, taught, benefited, and delighted them with various reasons and conditions. Having instructed, taught, benefited, and delighted them, he remained silent. The women, knowing that the Buddha had finished instructing, teaching, benefiting, and delighting them, bowed their heads to the Buddha's feet, circumambulated him to the right, and departed. Not long after the women left, the Buddha, because of this matter, gathered the Bhikkhu Sangha (community of monks) and rebuked the group-of-six Bhikkhus (monks) with various reasons and conditions: 'How can you be called Bhikkhus (monks), when the Sangha (community) has not yet made a rule, and you personally receive food outside the monastery, yet consume it inside the monastery?' After rebuking them with various reasons and conditions, he said to the Bhikkhus (monks): 'Because of ten benefits, I will establish a precept for the Bhikkhus (monks). From now on, this precept should be stated as follows: If a Bhikkhu (monk) dwells in an Aranya (secluded place), and feels doubt and fear. If the Bhikkhu (monk) knows that this Aranya (secluded place) has difficulties of doubt and fear, and the Sangha (community) has not appointed someone, he does not personally receive food outside the monastery, but consumes it inside the monastery, this Bhikkhu (monk) should confess his offense to other Bhikkhus (monks), saying: 'Venerable Elders! I have committed a blameworthy act, which is not proper, and this act is repentable. I now reveal and repent my offense.' This is called Patidesaniya Dhamma (a Dhamma of confession).' Aranya (secluded place): is five hundred bow-lengths away from a village, which is equivalent to one krosa (a unit of length) in Magadha (an ancient kingdom). In northern countries, it is equivalent to half a krosa. Doubt: even to the extent of doubting the loss of a water vessel. Fear: refers to even fearing evil Bhikkhus (monks). Sangha (community) has not appointed: means the Sangha (community) has not unanimously appointed this person. Outside the monastery: refers to outside the walls of this monastery, or outside the fence, or outside the moat. Inside the monastery: refers to inside the walls of the monastery, inside the fence, inside the moat. Food: refers to the five khadani (hard foods), the five bhojani (soft foods), and the five similar foods. Offense in this case: If a Bhikkhu (monk), without being appointed by the Sangha (community), personally receives root food outside the monastery, but consumes it inside the monastery, he commits a Patidesaniya offense. Stems, leaves, ground substances, fruits, rice, roasted flour, dried provisions, fish, meat, porridge, millet, coarse wheat, darnel, and kasi (a type of grain), all constitute Patidesaniya offenses. According to how much he personally receives, he incurs that much Patidesaniya offense. From now on, the Sangha (community) should appoint a person who knows about food through a karma (ritual), with the Sangha (community) being of one mind and in harmony.
，一比丘問言：「誰能為僧作參知食人？」若有言：「我能。」若有五法不應差作知食人：隨愛、隨瞋、隨怖、隨癡、不知有無。若成就五法，應令作參知食人：不隨愛、不隨瞋、不隨怖、不隨癡、知有無。是中一比丘，僧中唱言：「大德僧聽！某甲比丘能作參知食人。若僧時到僧忍聽，某甲比丘作參知食人。白如是。」如是白二羯磨。「某甲比丘作參知食人竟，僧忍，默然故，是事如是持！」若比丘受僧羯磨已，是比丘知是中有賊入，應將凈人是中立。若是中見有人似賊者，應取是食，語諸持食人言：「汝莫來入，是中有人似賊。」若是持食人強來者，不犯。(四法竟)
明一百七眾學法初
佛在王舍城。爾時諸比丘，極高著泥洹僧，極下著、參差著、不周齊著。佛見已作是念：「我當觀過去諸佛，云何著泥洹僧？」空中凈居天言：「世尊！過去諸佛周齊著泥洹僧，佛亦自憶知過去諸佛周齊著泥洹僧。」佛復念：「我當觀未來諸佛，云何著泥洹僧？」空中凈居天言：「世尊！未來諸佛周齊著泥洹僧，佛亦觀知未來諸佛，亦當周齊著泥洹僧。」佛復作是念：「我當看凈居天，云何著泥洹僧？」空中天言：「凈居天周齊著泥洹僧。佛亦自知凈居天周齊著泥洹僧。」佛以是事集比丘僧，以種種因緣呵責諸比丘
【現代漢語翻譯】 現代漢語譯本：一位比丘問道：『誰能為僧團擔任參知食人（負責分配食物的人）？』如果有人說：『我能。』如果有五種情況，不應該被選為知食人：隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不知有無（不瞭解實際情況）。如果成就五種品質，應該讓他擔任參知食人：不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知有無（瞭解實際情況）。這時，一位比丘在僧團中宣佈：『各位大德僧眾請聽！某甲比丘能夠擔任參知食人。如果僧團認為時機已到，僧團同意，就讓某甲比丘擔任參知食人。稟告完畢。』這樣稟告兩次羯磨（僧團決議）。『某甲比丘擔任參知食人完畢，僧團同意，因為大家保持沉默，這件事就這樣成立！』如果比丘接受了僧團的羯磨，這位比丘知道其中有盜賊進入，應該讓一位凈人（沒有受戒的男子）站在那裡。如果從中看到有人像盜賊，應該拿走食物，告訴那些持食物的人說：『你們不要進來，這裡有人像盜賊。』如果持食物的人強行進來，不算犯戒。（四法完畢）
明一百七眾學法初
佛陀在王舍城。當時，各位比丘，有的把泥洹僧（袈裟）穿得極高，有的穿得極低，有的穿得參差不齊，有的穿得不周正。佛陀看到後心想：『我應當觀察過去諸佛，是如何穿著泥洹僧的？』空中的凈居天（色界天的天人）說：『世尊！過去諸佛都是周正地穿著泥洹僧的，佛陀您自己也記得過去諸佛都是周正地穿著泥洹僧的。』佛陀又想：『我應當觀察未來諸佛，是如何穿著泥洹僧的？』空中的凈居天說：『世尊！未來諸佛也會周正地穿著泥洹僧，佛陀您也觀察得知未來諸佛，也應當周正地穿著泥洹僧。』佛陀又想：『我應當看看凈居天，是如何穿著泥洹僧的？』空中的天人說：『凈居天都是周正地穿著泥洹僧的。佛陀您自己也知道凈居天都是周正地穿著泥洹僧的。』佛陀因為這件事召集比丘僧眾，用種種因緣呵責各位比丘。
【English Translation】 English version: A Bhikkhu asked: 'Who can be appointed as the Samjnā-bhojaka (one who knows the food) for the Sangha?' If someone says: 'I can.' If there are five qualities, one should not be appointed as the Samjnā-bhojaka: following love, following anger, following fear, following delusion, not knowing what is and is not (not understanding the actual situation). If one possesses five qualities, one should be appointed as the Samjnā-bhojaka: not following love, not following anger, not following fear, not following delusion, knowing what is and is not (understanding the actual situation). Then, a Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! Bhikkhu so-and-so is capable of being the Samjnā-bhojaka. If the Sangha deems it the right time, and the Sangha agrees, let Bhikkhu so-and-so be the Samjnā-bhojaka. This is the announcement.' This announcement is made twice in a Karma (Sangha resolution). 'Bhikkhu so-and-so has been appointed as the Samjnā-bhojaka, the Sangha agrees, because everyone remains silent, this matter is thus established!' If a Bhikkhu has received the Karma of the Sangha, and this Bhikkhu knows that there are thieves entering, he should have a layperson (a man who has not taken vows) stand there. If he sees someone who looks like a thief, he should take the food and tell those carrying the food: 'Do not come in, there is someone here who looks like a thief.' If those carrying the food force their way in, it is not a transgression. (End of the four qualities)
Beginning of the first of the one hundred and seven training rules
The Buddha was in Rājagṛha (King's Abode). At that time, the Bhikkhus, some wore the Nivāsana (lower garment) extremely high, some extremely low, some unevenly, and some improperly. Seeing this, the Buddha thought: 'I should observe how the Buddhas of the past wore the Nivāsana.' A Śuddhāvāsa (Pure Abode) Deva (deity) in the sky said: 'World Honored One! The Buddhas of the past wore the Nivāsana properly, and you yourself remember that the Buddhas of the past wore the Nivāsana properly.' The Buddha then thought: 'I should observe how the Buddhas of the future will wear the Nivāsana.' The Śuddhāvāsa Deva in the sky said: 'World Honored One! The Buddhas of the future will also wear the Nivāsana properly, and you also observe and know that the Buddhas of the future will also wear the Nivāsana properly.' The Buddha then thought: 'I should look at the Śuddhāvāsa Devas, how do they wear the Nivāsana?' The Deva in the sky said: 'The Śuddhāvāsa Devas wear the Nivāsana properly. You yourself also know that the Śuddhāvāsa Devas wear the Nivāsana properly.' Because of this matter, the Buddha gathered the Bhikkhu Sangha and rebuked the Bhikkhus for various reasons.
：「云何名比丘，極高著泥洹僧、極下著泥洹僧、參差著泥洹僧、不周齊著泥洹僧？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今是戒應如是說：不極高著泥洹僧，應當學。」
若比丘極高著，突吉羅。若不極高著，不犯。(一)
不極下著泥洹僧，應當學。若極下著泥洹僧，突吉羅。不極下著，不犯。(二)
不參差著泥洹僧，應當學。若參差著泥洹僧，突吉羅。不參差著泥洹僧，不犯。(三)
不如釿頭著泥洹僧，應當學。如釿頭著泥洹僧，突吉羅。不如釿頭著，不犯。(四)
不如象鼻著泥洹僧，應當學。如象鼻著泥洹僧，突吉羅。不如象鼻著，不犯。(五)
不如多羅葉著泥洹僧。應當學。如多羅葉著泥洹僧，突吉羅。不如多羅葉著泥洹僧，不犯(六)
不如麨摶著泥洹僧。應當學。如麨摶著泥洹僧，突吉羅。不如麨摶著，不犯。(七)
不細褶前著泥洹僧，應當學。如細褶前著泥洹僧，突吉羅。不細褶前著，不犯。(八)
不著䩸泥洹僧，應當學。著䩸泥洹僧，突吉羅。不著䩸衣，不犯。(九)
不併褶兩邊著泥洹僧，應當學。若並褶兩邊著泥洹僧，突吉羅。不併褶兩邊著，不犯(十)
不著細縷泥洹僧，應當學。若著
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做如法的比丘（bhiksu，佛教出家男眾），穿涅槃僧（nīvarasaṃghāṭī，內衣）時過高、過低、不整齊、不周正呢？』通過種種因緣呵斥之後，佛陀告訴眾比丘：『因為有十種利益，所以為比丘們制定戒律。從今以後，這條戒律應當這樣說：不應過高地穿涅槃僧，應當學習。』 如果比丘過高地穿涅槃僧，犯突吉羅（duḥkṛta，輕罪）。如果不這樣穿，則不犯。（一） 不應過低地穿涅槃僧，應當學習。如果過低地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（二） 不應不整齊地穿涅槃僧，應當學習。如果不整齊地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（三） 不應像斧頭一樣地穿涅槃僧，應當學習。如果像斧頭一樣地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（四） 不應像象鼻一樣地穿涅槃僧，應當學習。如果像象鼻一樣地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（五） 不應像多羅葉（tāla-patra，棕櫚葉）一樣地穿涅槃僧，應當學習。如果像多羅葉一樣地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（六） 不應像炒麵團一樣地穿涅槃僧，應當學習。如果像炒麵團一樣地穿涅槃僧，犯突吉羅。如果不這樣穿，則不犯。（七） 不應將涅槃僧前面弄成細褶，應當學習。如果將涅槃僧前面弄成細褶，犯突吉羅。如果不這樣弄，則不犯。（八） 不應穿破損的涅槃僧，應當學習。如果穿破損的涅槃僧，犯突吉羅。如果不穿破損的衣服，則不犯。（九） 不應將涅槃僧兩邊並在一起打褶穿，應當學習。如果將涅槃僧兩邊並在一起打褶穿，犯突吉羅。如果不這樣穿，則不犯。（十） 不應穿細縷做的涅槃僧，應當學習。如果穿
【English Translation】 English version: 'What is called a proper bhiksu (比丘, Buddhist monk), and what constitutes wearing the nīvarasaṃghāṭī (涅槃僧, inner garment) too high, too low, unevenly, or improperly?' After rebuking them for various reasons, the Buddha told the bhiksus: 'Because of ten benefits, I establish precepts for the bhiksus. From now on, this precept should be stated as follows: One should train oneself not to wear the nīvarasaṃghāṭī too high.' If a bhiksu wears it too high, he commits a duḥkṛta (突吉羅, minor offense). If he does not wear it too high, he does not commit an offense. (1) One should train oneself not to wear the nīvarasaṃghāṭī too low. If a bhiksu wears it too low, he commits a duḥkṛta. If he does not wear it too low, he does not commit an offense. (2) One should train oneself not to wear the nīvarasaṃghāṭī unevenly. If a bhiksu wears it unevenly, he commits a duḥkṛta. If he does not wear it unevenly, he does not commit an offense. (3) One should train oneself not to wear the nīvarasaṃghāṭī like an axe head. If a bhiksu wears it like an axe head, he commits a duḥkṛta. If he does not wear it like an axe head, he does not commit an offense. (4) One should train oneself not to wear the nīvarasaṃghāṭī like an elephant's trunk. If a bhiksu wears it like an elephant's trunk, he commits a duḥkṛta. If he does not wear it like an elephant's trunk, he does not commit an offense. (5) One should train oneself not to wear the nīvarasaṃghāṭī like a tāla-patra (多羅葉, palm leaf). If a bhiksu wears it like a tāla-patra, he commits a duḥkṛta. If he does not wear it like a tāla-patra, he does not commit an offense. (6) One should train oneself not to wear the nīvarasaṃghāṭī like a ball of fried dough. If a bhiksu wears it like a ball of fried dough, he commits a duḥkṛta. If he does not wear it like a ball of fried dough, he does not commit an offense. (7) One should train oneself not to wear the nīvarasaṃghāṭī with fine pleats in the front. If a bhiksu wears it with fine pleats in the front, he commits a duḥkṛta. If he does not wear it with fine pleats in the front, he does not commit an offense. (8) One should train oneself not to wear a torn nīvarasaṃghāṭī. If a bhiksu wears a torn nīvarasaṃghāṭī, he commits a duḥkṛta. If he does not wear torn clothing, he does not commit an offense. (9) One should train oneself not to wear the nīvarasaṃghāṭī with both sides pleated together. If a bhiksu wears it with both sides pleated together, he commits a duḥkṛta. If he does not wear it that way, he does not commit an offense. (10) One should train oneself not to wear a nīvarasaṃghāṭī made of fine threads. If one wears
細縷泥洹僧，突吉羅。不著細縷，不犯。(十一)
周齊著泥洹僧，應當學。不周齊著泥洹僧，突吉羅。周齊著，不犯。(十二)
佛在王舍城。爾時諸比丘，極高被衣、極下被衣、參差被衣、不周齊被衣。佛見已作是念：「我當觀過去諸佛，云何被衣？」空中凈居天言：「過去諸佛周齊被衣。佛亦自憶過去諸佛周齊被衣。」佛復念：「我當觀未來諸佛，云何被衣？」空中天言：「未來諸佛周齊被衣。佛亦自知未來諸佛周齊被衣。」佛復念：「凈居諸天云何被衣？」空中天言：「凈居諸天周齊被衣。佛亦自見凈居諸天周齊被衣。」佛以是事集比丘僧，種種因緣呵責諸比丘：「云何名比丘，極高被衣、極下被衣、參差被衣、不周齊被衣？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒。從今不極高被衣，應當學。」極高被衣，突吉羅。不極高被衣，不犯。(十三)
不極下被衣，應當學。極下被衣，突吉羅。不極下被衣，不犯。(十四)
不參差被衣，應當學。參差被衣，突吉羅。不參差被衣，不犯。(十五)
周齊被衣應當學。不周齊被衣，突吉羅。周齊被衣，不犯。(十六)
佛在王舍城。爾時有一居士，請佛及僧明日食，佛默然受。居士知佛默然受已，從坐起頭面禮佛
【現代漢語翻譯】 現代漢語譯本 細縷泥洹僧（Nivasa，內衣），犯突吉羅（Dukkata，惡作罪）。不穿細縷泥洹僧，不犯。(十一)
周正齊整地穿泥洹僧，應當學習。不周正齊整地穿泥洹僧，犯突吉羅。周正齊整地穿，不犯。(十二)
佛陀在王舍城（Rajagrha）。當時，一些比丘（Bhikkhu，佛教出家人）穿衣過高、穿衣過低、參差不齊地穿衣、不周正齊整地穿衣。佛陀看到後心想：『我應當觀察過去諸佛是如何穿衣的？』空中的凈居天（Suddhavasa Devas，色界天）說：『過去諸佛都是周正齊整地穿衣。』佛陀也回憶起過去諸佛都是周正齊整地穿衣。
佛陀又想：『我應當觀察未來諸佛是如何穿衣的？』空中的天人說：『未來諸佛都是周正齊整地穿衣。』佛陀也知道未來諸佛都是周正齊整地穿衣。
佛陀又想：『凈居諸天是如何穿衣的？』空中的天人說：『凈居諸天都是周正齊整地穿衣。』佛陀也看到凈居諸天都是周正齊整地穿衣。
佛陀因為這件事召集比丘僧團，用各種因緣呵責這些比丘：『怎麼能叫比丘，穿衣過高、穿衣過低、參差不齊地穿衣、不周正齊整地穿衣？』用各種因緣呵責后，告訴眾比丘：『爲了十種利益的緣故，我與比丘們結戒。從今以後不穿衣過高，應當學習。』穿衣過高，犯突吉羅。不穿衣過高，不犯。(十三)
不穿衣過低，應當學習。穿衣過低，犯突吉羅。不穿衣過低，不犯。(十四)
不參差不齊地穿衣，應當學習。參差不齊地穿衣，犯突吉羅。不參差不齊地穿衣，不犯。(十五)
周正齊整地穿衣，應當學習。不周正齊整地穿衣，犯突吉羅。周正齊整地穿衣，不犯。(十六)
佛陀在王舍城。當時，有一位居士（Grahapati，在家信徒）邀請佛陀和僧團第二天接受供養，佛陀默然應允。居士知道佛陀默然應允后，從座位上起身，頭面頂禮佛陀
【English Translation】 English version Wearing a 'Nivasa' (undergarment) made of fine threads incurs a 'Dukkata' (offense of wrong-doing). Not wearing a 'Nivasa' made of fine threads is not an offense. (XI)
Wearing the 'Nivasa' properly and neatly should be learned. Wearing the 'Nivasa' improperly and untidily incurs a 'Dukkata'. Wearing it properly and neatly is not an offense. (XII)
The Buddha was in Rajagrha (Wangshe City). At that time, some Bhikkhus (Buddhist monks) wore their robes too high, too low, unevenly, or improperly. Seeing this, the Buddha thought: 'How should I observe how the Buddhas of the past wore their robes?' The pure abode deities (Suddhavasa Devas) in the sky said: 'The Buddhas of the past wore their robes properly and neatly.' The Buddha also recalled that the Buddhas of the past wore their robes properly and neatly.
The Buddha then thought: 'How should I observe how the Buddhas of the future will wear their robes?' The deities in the sky said: 'The Buddhas of the future will wear their robes properly and neatly.' The Buddha also knew that the Buddhas of the future would wear their robes properly and neatly.
The Buddha then thought: 'How do the pure abode deities wear their robes?' The deities in the sky said: 'The pure abode deities wear their robes properly and neatly.' The Buddha also saw that the pure abode deities wore their robes properly and neatly.
Because of this matter, the Buddha gathered the Bhikkhu Sangha (monk community) and rebuked the Bhikkhus with various reasons: 'How can you be called Bhikkhus, wearing your robes too high, too low, unevenly, or improperly?' After rebuking them with various reasons, he told the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhus. From now on, not wearing the robe too high should be learned.' Wearing the robe too high incurs a 'Dukkata'. Not wearing the robe too high is not an offense. (XIII)
Not wearing the robe too low should be learned. Wearing the robe too low incurs a 'Dukkata'. Not wearing the robe too low is not an offense. (XIV)
Not wearing the robe unevenly should be learned. Wearing the robe unevenly incurs a 'Dukkata'. Not wearing the robe unevenly is not an offense. (XV)
Wearing the robe properly and neatly should be learned. Wearing the robe improperly and untidily incurs a 'Dukkata'. Wearing the robe properly and neatly is not an offense. (XVI)
The Buddha was in Rajagrha. At that time, there was a Grahapati (householder) who invited the Buddha and the Sangha to receive offerings the next day. The Buddha silently accepted. Knowing that the Buddha had silently accepted, the householder rose from his seat and bowed to the Buddha with his head touching the ground.
足右繞而去，還自舍通夜辦種種多美飲食，晨朝敷座處遣使白佛：「時到，食具已辦，佛自知時。」佛中前著衣入居士舍。爾時六群比丘，不好覆身入是家內，自看肩臂看胸。諸居士呵責言：「諸沙門釋子自言：『善好有功德。』不好覆身入家內、自看肩臂看胸，如王、如大臣。」佛見六群比丘不好覆身入白衣舍，聞居士呵責如王、如大臣。佛食后以是事集比丘僧，種種因緣呵責六群比丘：「云何名比丘，不好覆身入家內，自看肩臂看胸？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒，從今好覆身入家內，應當學。」不好覆身入家內，突吉羅。好覆身入家內，不犯。(十七)
有時六群比丘，雖好覆身入家內，不好覆身坐，自看肩臂看胸。諸居士呵責言：「諸沙門釋子自言：『善好有德。』不好覆身坐家內，看肩臂看胸，如王、如大臣。」佛見諸比丘不好覆身坐家內，自看肩臂看胸。佛見已食後集比丘僧，種種因緣呵責諸比丘：「云何名比丘，不好覆身坐家內，自看肩臂看胸？」種種因緣呵已，語諸比丘：「以十利故與比丘結戒，從今好覆身坐家內，應當學。」不好覆身坐家內，突吉羅。好覆身坐，不犯。(十八)
有時六群比丘，不善攝身入家內，腳蹴大車、小車、犢車、輦輿，輪樹柱壁瓶甕倒
【現代漢語翻譯】 現代漢語譯本：
居士以右腳繞行佛陀，然後回到自己的住所，通宵準備各種美味的飲食。早晨，他鋪設好座位，派遣使者稟告佛陀：『時間已到，食物已經準備好，請佛陀自行決定時間。』佛陀在上午穿好衣服，進入居士的住所。當時，六群比丘沒有好好地遮蓋身體就進入居士家中，自己觀看肩臂和胸部。居士們呵斥他們說：『這些沙門釋子自稱：『善良美好，具有功德。』卻不好好地遮蓋身體進入家中，自己觀看肩臂和胸部，如同國王、大臣一樣。』佛陀看到六群比丘沒有好好地遮蓋身體就進入在家人的住所，聽到居士們像呵斥國王、大臣一樣呵斥他們。佛陀用餐完畢后，因為這件事召集比丘僧眾，用各種因緣呵責六群比丘：『怎麼能稱為比丘，不好好地遮蓋身體就進入在家人的住所，自己觀看肩臂和胸部？』用各種因緣呵責完畢后，告訴眾比丘：『爲了十種利益，為比丘們制定戒律，從今以後要好好地遮蓋身體進入在家人的住所，應當學習。』不好好地遮蓋身體進入在家人的住所，犯突吉羅（Dukkata，惡作罪）。好好地遮蓋身體進入在家人的住所，不犯戒。（十七）
有時，六群比丘雖然好好地遮蓋身體進入在家人的住所，卻沒有好好地遮蓋身體坐下，自己觀看肩臂和胸部。居士們呵斥他們說：『這些沙門釋子自稱：『善良美好，具有功德。』卻不好好地遮蓋身體坐在家中，觀看肩臂和胸部，如同國王、大臣一樣。』佛陀看到眾比丘沒有好好地遮蓋身體坐在家中，自己觀看肩臂和胸部。佛陀看到后，用餐完畢召集比丘僧眾，用各種因緣呵責眾比丘：『怎麼能稱為比丘，不好好地遮蓋身體坐在家中，自己觀看肩臂和胸部？』用各種因緣呵責完畢后，告訴眾比丘：『爲了十種利益，為比丘們制定戒律，從今以後要好好地遮蓋身體坐在家中，應當學習。』不好好地遮蓋身體坐在家中，犯突吉羅（Dukkata，惡作罪）。好好地遮蓋身體坐下，不犯戒。（十八）
有時，六群比丘不善於約束自己的行為，進入在家人的住所時，用腳踢到大車、小車、犢車、輦輿，碰倒輪子、樹木、柱子、墻壁、瓶子、甕。 English version:
The householder circumambulated the Buddha on his right foot and returned to his residence, spending the entire night preparing various delicious foods. In the morning, he arranged the seats and sent a messenger to inform the Buddha: 'The time has come, the food is ready, may the Buddha know the appropriate time.' The Buddha, in the forenoon, put on his robes and entered the householder's residence. At that time, the group of six bhikkhus (Bhikshus, monks) did not properly cover their bodies when entering the house, looking at their shoulders, arms, and chests. The householders rebuked them, saying: 'These Shramana Shakya (Shramana Shakya, ascetics of the Shakya clan) disciples claim: 'We are virtuous and have merit.' Yet they do not properly cover their bodies when entering the house, looking at their shoulders, arms, and chests, like kings or ministers.' The Buddha saw that the group of six bhikkhus did not properly cover their bodies when entering the householder's residence and heard the householders rebuking them as if they were rebuking kings or ministers. After the Buddha finished his meal, he gathered the community of bhikkhus because of this matter and rebuked the group of six bhikkhus with various reasons: 'How can you be called bhikkhus if you do not properly cover your bodies when entering the householder's residence, looking at your shoulders, arms, and chests?' After rebuking them with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus, from now on you should properly cover your bodies when entering the householder's residence, you should learn this.' Not properly covering the body when entering the householder's residence is a Dukkata (Dukkata, offense of wrong-doing). Properly covering the body when entering the householder's residence is not an offense. (17)
At times, the group of six bhikkhus, although properly covered when entering the householder's residence, did not properly cover themselves when sitting down, looking at their shoulders, arms, and chests. The householders rebuked them, saying: 'These Shramana Shakya (Shramana Shakya, ascetics of the Shakya clan) disciples claim: 'We are virtuous and have merit.' Yet they do not properly cover their bodies when sitting in the house, looking at their shoulders, arms, and chests, like kings or ministers.' The Buddha saw that the bhikkhus did not properly cover their bodies when sitting in the house, looking at their shoulders, arms, and chests. After seeing this, the Buddha gathered the community of bhikkhus after the meal and rebuked the bhikkhus with various reasons: 'How can you be called bhikkhus if you do not properly cover your bodies when sitting in the house, looking at your shoulders, arms, and chests?' After rebuking them with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus, from now on you should properly cover your bodies when sitting in the house, you should learn this.' Not properly covering the body when sitting in the house is a Dukkata (Dukkata, offense of wrong-doing). Properly covering the body when sitting down is not an offense. (18)
At times, the group of six bhikkhus were not skilled in restraining their bodies when entering a householder's residence, kicking large carts, small carts, calf carts, palanquins, and overturning wheels, trees, pillars, walls, bottles, and jars.
【English Translation】 English version:
The householder circumambulated the Buddha on his right foot and returned to his residence, spending the entire night preparing various delicious foods. In the morning, he arranged the seats and sent a messenger to inform the Buddha: 'The time has come, the food is ready, may the Buddha know the appropriate time.' The Buddha, in the forenoon, put on his robes and entered the householder's residence. At that time, the group of six bhikkhus (Bhikshus, monks) did not properly cover their bodies when entering the house, looking at their shoulders, arms, and chests. The householders rebuked them, saying: 'These Shramana Shakya (Shramana Shakya, ascetics of the Shakya clan) disciples claim: 'We are virtuous and have merit.' Yet they do not properly cover their bodies when entering the house, looking at their shoulders, arms, and chests, like kings or ministers.' The Buddha saw that the group of six bhikkhus did not properly cover their bodies when entering the householder's residence and heard the householders rebuking them as if they were rebuking kings or ministers. After the Buddha finished his meal, he gathered the community of bhikkhus because of this matter and rebuked the group of six bhikkhus with various reasons: 'How can you be called bhikkhus if you do not properly cover your bodies when entering the householder's residence, looking at your shoulders, arms, and chests?' After rebuking them with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus, from now on you should properly cover your bodies when entering the householder's residence, you should learn this.' Not properly covering the body when entering the householder's residence is a Dukkata (Dukkata, offense of wrong-doing). Properly covering the body when entering the householder's residence is not an offense. (17)
At times, the group of six bhikkhus, although properly covered when entering the householder's residence, did not properly cover themselves when sitting down, looking at their shoulders, arms, and chests. The householders rebuked them, saying: 'These Shramana Shakya (Shramana Shakya, ascetics of the Shakya clan) disciples claim: 'We are virtuous and have merit.' Yet they do not properly cover their bodies when sitting in the house, looking at their shoulders, arms, and chests, like kings or ministers.' The Buddha saw that the bhikkhus did not properly cover their bodies when sitting in the house, looking at their shoulders, arms, and chests. After seeing this, the Buddha gathered the community of bhikkhus after the meal and rebuked the bhikkhus with various reasons: 'How can you be called bhikkhus if you do not properly cover your bodies when sitting in the house, looking at your shoulders, arms, and chests?' After rebuking them with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhus, from now on you should properly cover your bodies when sitting in the house, you should learn this.' Not properly covering the body when sitting in the house is a Dukkata (Dukkata, offense of wrong-doing). Properly covering the body when sitting down is not an offense. (18)
At times, the group of six bhikkhus were not skilled in restraining their bodies when entering a householder's residence, kicking large carts, small carts, calf carts, palanquins, and overturning wheels, trees, pillars, walls, bottles, and jars.
地。諸居士呵責言：「諸沙門釋子自言：『善好有德。』不善攝身入他家，腳蹴物倒地如盲人。」佛語諸比丘：「善攝身入家內，應當學。」不善攝身入家內，突吉羅。善攝身入家內，不犯。(十九)
又六群比丘，雖善攝身入家內，不善攝身坐，蹴大車、小車、犢車、輦輿輪樹柱壁瓶甕床榻倒地如盲人。佛知是事語諸比丘：「善攝身坐家內，應當學。」不善攝身坐家內，突吉羅。若善攝身坐，不犯。(二十)
佛在舍衛國。爾時世尊中前著衣與諸比丘入舍衛城。諸佛常法，若以神通力入城邑聚落時，現如是希有事，謂象申鳴、馬悲鳴、諸牛王吼、鵝雁、孔雀、鸚鵡、舍利鳥、俱均羅猩猩諸鳥，出和雅音。大鼓、小鼓、箜篌、箏笛、琵琶、簫瑟、篳篥、鐃鈸，不鼓自鳴。諸貴人舍所有金器內外莊嚴具，若在箱篋中自然作聲。盲者得視、聾者得聽、啞者能言、拘躄者得伸、跛蹇者得手足、睞眼得正、病瘦者得除、苦痛者得樂、毒者得消、狂者得正、殺者離殺、偷者離偷、邪淫者不邪淫、妄語者不妄語、兩舌惡口無義語者不無義語、貪者不貪、瞋者不瞋、邪見者離邪見、牢獄閉系枷鎖杻械悉得解脫、憒鬧處者皆得空閑、未種善根者種、已種者增長、已增長者得解脫、諸伏藏寶物自然發出，現如是希有事，諸眾
【現代漢語翻譯】 現代漢語譯本： （十九）地面。一些居士呵斥道：『這些沙門釋子（指佛教出家人，為釋迦牟尼的弟子）自稱：『善良美好有德行。』卻不能好好約束自己，進入別人家，用腳踢倒東西，就像盲人一樣。』佛陀告訴眾比丘（佛教出家人）：『要好好約束自己進入別人家，應當學習。』不能好好約束自己進入別人家，犯突吉羅（一種輕罪）。能好好約束自己進入別人家，不犯戒。
（二十）還有六群比丘（指佛教僧團中行為不端的比丘），雖然能好好約束自己進入別人家，卻不能好好約束自己坐下，踢到大車、小車、犢車（小牛拉的車）、輦輿（古代用人拉的車）的輪子、樹、柱子、墻壁、瓶子、甕、床、榻，把它們踢倒在地，就像盲人一樣。佛陀知道這件事後，告訴眾比丘：『要好好約束自己坐下，應當學習。』不能好好約束自己坐下，犯突吉羅。如果能好好約束自己坐下，不犯戒。
佛陀在舍衛國（古印度國家名）的時候。當時，世尊（對佛陀的尊稱）在中午之前穿好衣服，和眾比丘一起進入舍衛城。諸佛（指所有佛）通常的做法是，如果用神通力進入城邑聚落（村莊）時，會顯現這樣稀有的事情，比如大象發出鳴叫、馬發出悲鳴、牛王吼叫、鵝、雁、孔雀、鸚鵡、舍利鳥、俱均羅鳥、猩猩等各種鳥類，發出和諧美妙的聲音。大鼓、小鼓、箜篌、箏笛、琵琶、簫瑟、篳篥（古代樂器）、鐃鈸（古代樂器），不用敲打也會自己發出聲音。各位貴人的家中，所有的金器和內外裝飾品，如果在箱子里，也會自然發出聲音。盲人能夠看見、聾人能夠聽見、啞巴能夠說話、彎曲的人能夠伸直、跛腳的人能夠行走、鬥雞眼能夠變正、生病瘦弱的人能夠痊癒、痛苦的人能夠得到快樂、中毒的人能夠解毒、瘋狂的人能夠恢復正常、想殺人的人不再想殺人、想偷盜的人不再想偷盜、邪淫的人不再邪淫、說謊的人不再說謊、說兩舌（挑撥離間）、惡口（說粗惡語）、無義語（沒有意義的話）的人不再說無義語、貪婪的人不再貪婪、嗔怒的人不再嗔怒、有邪見的人離開邪見、牢獄中的囚犯，身上的枷鎖刑具全部解脫、喧鬧的地方變得空閑、沒有種下善根的人開始種下善根、已經種下善根的人善根增長、已經增長善根的人得到解脫、各種埋藏的寶物自然顯現出來，出現這樣稀有的事情，各位聽眾
【English Translation】 English version: (19) the ground. Some lay practitioners rebuked, saying: 'These Shramana Shakyaputra (Buddhist monks, disciples of Shakyamuni) claim: 'We are virtuous and good.' Yet they cannot properly control themselves when entering other people's homes, kicking things over like blind men.' The Buddha said to the bhikkhus (Buddhist monks): 'You should learn to control yourselves when entering homes.' Failing to control oneself when entering a home is a dukkhata (a minor offense). Properly controlling oneself when entering a home is not an offense.
(20) Furthermore, the six-group bhikkhus (referring to a group of monks with misconduct), although they can control themselves when entering homes, cannot control themselves when sitting down, kicking large carts, small carts, calf carts, palanquins, wheels, trees, pillars, walls, bottles, jars, beds, and couches, knocking them to the ground like blind men. Knowing this, the Buddha said to the bhikkhus: 'You should learn to control yourselves when sitting down.' Failing to control oneself when sitting down is a dukkhata. Properly controlling oneself when sitting down is not an offense.
The Buddha was in Shravasti (an ancient Indian city). At that time, the Bhagavan (an epithet for the Buddha) dressed before noon and entered the city of Shravasti with the bhikkhus. It is the usual practice of all Buddhas (all enlightened beings) that when entering cities and villages with supernatural powers, they manifest such rare events, such as elephants trumpeting, horses neighing sadly, bull kings roaring, geese, swans, peacocks, parrots, Sharika birds, Kujing Luo birds, orangutans, and various birds emitting harmonious and beautiful sounds. Large drums, small drums, konghou (ancient Chinese harp), zithers, flutes, pipas (Chinese lute), xiaose (ancient Chinese wind instrument), bili (ancient wind instrument), and cymbals sound without being played. In the homes of nobles, all gold utensils and internal and external decorations, if in boxes, naturally make sounds. The blind can see, the deaf can hear, the mute can speak, the crippled can stretch, the lame can walk, the cross-eyed become straight, the sick and weak are healed, the suffering find joy, the poisoned are detoxified, the mad are restored to sanity, those who want to kill no longer want to kill, those who want to steal no longer want to steal, the sexually immoral are no longer sexually immoral, the liars no longer lie, those who speak divisive speech, harsh speech, and meaningless speech no longer speak meaningless speech, the greedy are no longer greedy, the angry are no longer angry, those with wrong views abandon wrong views, prisoners in jail are freed from shackles and fetters, noisy places become quiet, those who have not planted good roots begin to plant them, those who have planted them increase them, those who have increased them attain liberation, and hidden treasures naturally appear, manifesting such rare events, all listeners
生得利益。爾時佛漸漸行到城，以右足著門閫上，如是等種種希有事皆現。爾時人民于屋上堂壁樓閣上看佛及僧，是中有未曾見佛者，有曾見佛者指示言：「此是佛、此是舍利弗、目連、阿那律、難提、金毗羅、此是六群比丘。」六群比丘聞已，仰看作是言：「某女人盲、某睞眼、某赤眼、某短鼻、某癭、某背僂、某跛、某白、某黑、某無威德。」諸女人聞已，語六群比丘言：「我非汝婦，不與汝私通，我等好醜何豫汝事？而字名我等。」六群比丘言：「我從佛及僧入城，何豫汝事？指我等言：『此是六群比丘。』似如過罪人。」佛聞是事語諸比丘：「從今不高視入家內，應當學。」高視入家內，突吉羅。不高視入家內，不犯。(二十一)
爾時佛及僧露地坐食，諸人在堂屋上墻壁樓閣上，看佛及僧。是中有人未曾見佛者，中有曾見佛者指示言：「此是佛、此是舍利弗、目連、阿那律、難提、金毗羅、此是六群比丘。」六群比丘聞已，即仰視作是言：「某女人盲、某睞眼、某赤眼、某短鼻、某癭、某背僂、某跛、某黑某白、某無威德。」諸女人聞已語六群比丘言：「我等非汝婦，不與汝通，我等好醜何豫汝事？而名字我等。」六群比丘言：「我從佛及僧受請坐食，何豫汝等事？而指我等言：『此是六群比丘。』
【現代漢語翻譯】 現代漢語譯本： 獲得出生的利益。當時，佛陀漸漸地走到城裡，用右腳踏在門檻上，像這樣等等稀有的事情都顯現出來。當時，人民在屋頂上、廳堂墻壁上、樓閣上觀看佛陀和僧眾。這些人中，有未曾見過佛陀的人，也有曾見過佛陀的人，他們指著說：『這是佛陀，這是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱），阿那律（Anuruddha，佛陀十大弟子之一，以天眼著稱），難提（Nandi），金毗羅（Kimpila），這些是六群比丘。』六群比丘聽了之後，抬頭觀看，說道：『某女人是盲人，某女人是斜眼，某女人是紅眼，某女人是短鼻子，某女人有癭，某女人駝背，某女人跛腳，某女人面板白，某女人面板黑，某女人沒有威德。』那些女人聽了之後，對六群比丘說：『我們不是你們的妻子，不與你們私通，我們的美醜與你們有什麼關係？卻要說出我們的名字。』六群比丘說：『我們跟隨佛陀和僧眾進入城裡，與你們有什麼關係？卻指著我們說：『這些是六群比丘。』好像對待罪人一樣。』佛陀聽到這件事，告訴眾比丘：『從今以後，不要高視進入別人家裡，應當學習。』高視進入別人家裡，犯突吉羅（Duḥkṛta，一種輕罪）。不高視進入別人家裡，不犯。(二十一) 當時，佛陀和僧眾在露天的地方坐著吃飯，人們在廳堂屋頂上、墻壁上、樓閣上，觀看佛陀和僧眾。這些人中，有人未曾見過佛陀，也有人曾見過佛陀，他們指著說：『這是佛陀，這是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱），阿那律（Anuruddha，佛陀十大弟子之一，以天眼著稱），難提（Nandi），金毗羅（Kimpila），這些是六群比丘。』六群比丘聽了之後，就抬頭觀看，說道：『某女人是盲人，某女人是斜眼，某女人是紅眼，某女人是短鼻子，某女人有癭，某女人駝背，某女人跛腳，某女人面板黑，某女人面板白，某女人沒有威德。』那些女人聽了之後，對六群比丘說：『我們不是你們的妻子，不與你們私通，我們的美醜與你們有什麼關係？卻要說出我們的名字。』六群比丘說：『我們跟隨佛陀和僧眾接受邀請坐著吃飯，與你們有什麼關係？卻指著我們說：『這些是六群比丘。』
【English Translation】 English version: Acquiring the benefits of birth. At that time, the Buddha gradually walked into the city, placing his right foot on the threshold. Such rare events manifested. At that time, the people watched the Buddha and the Sangha from the rooftops, halls, walls, and pavilions. Among them were those who had never seen the Buddha, and those who had seen the Buddha pointed and said, 'This is the Buddha, this is Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), Anuruddha (one of the ten great disciples of the Buddha, known for his divine eye), Nandi, Kimpila, and these are the six groups of monks.' Upon hearing this, the six groups of monks looked up and said, 'That woman is blind, that woman has a squint, that woman has red eyes, that woman has a short nose, that woman has a goiter, that woman is hunchbacked, that woman is lame, that woman is white, that woman is black, that woman has no dignity.' Upon hearing this, the women said to the six groups of monks, 'We are not your wives, we do not have illicit relations with you, what does our beauty or ugliness have to do with you? Yet you call out our names.' The six groups of monks said, 'We entered the city following the Buddha and the Sangha, what does it have to do with you? Yet you point at us and say, 'These are the six groups of monks,' as if we were criminals.' Upon hearing this, the Buddha told the monks, 'From now on, do not look high when entering someone's home, you should learn this.' Looking high when entering someone's home is a Duḥkṛta (a minor offense). Not looking high when entering someone's home is not an offense. (Twenty-one) At that time, the Buddha and the Sangha were sitting and eating in an open space. People were watching the Buddha and the Sangha from the rooftops of halls, walls, and pavilions. Among them were those who had never seen the Buddha, and those who had seen the Buddha pointed and said, 'This is the Buddha, this is Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), Anuruddha (one of the ten great disciples of the Buddha, known for his divine eye), Nandi, Kimpila, and these are the six groups of monks.' Upon hearing this, the six groups of monks looked up and said, 'That woman is blind, that woman has a squint, that woman has red eyes, that woman has a short nose, that woman has a goiter, that woman is hunchbacked, that woman is lame, that woman is black, that woman is white, that woman has no dignity.' Upon hearing this, the women said to the six groups of monks, 'We are not your wives, we do not have illicit relations with you, what does our beauty or ugliness have to do with you? Yet you call out our names.' The six groups of monks said, 'We are sitting and eating after being invited by the Buddha and the Sangha, what does it have to do with you? Yet you point at us and say, 'These are the six groups of monks.'
似如過罪人。」佛聞是事語諸比丘：「從今不高視坐家內，應當學。」高視坐家內，突吉羅。不高視坐家內，不犯。(二十二)
又六群比丘，嫌呵供養入家內，作是言：「昨日飲食香美熟好，次第等與好敷座處；今日或當不如昨日香美熟好，或不次第等與。」諸居士呵責言：「諸沙門釋子不善，不種不獲，但能啖食出他過罪。」佛聞是事語諸比丘：「從今不呵供養入家內，應當學。」呵供養入，突吉羅。不呵供養入，不犯(二十三)
又六群比丘，入時不呵供養，坐已便呵，作是言：「昨日飲食香美熟好，次第等與好敷座處；今日或當不如昨日香美熟好，或不次第等與。」諸居士呵言：「是沙門釋子不善，不種不獲，但能啖食出他過罪。」佛聞是事已語諸比丘：「從今不呵供養坐家內，應當學。」呵供養坐，突吉羅。不呵供養坐，不犯(二十四)
又六群比丘，高大聲入家內，諸居士呵責言：「沙門釋子自言：『善好有德。』高大聲入家內，如婆羅門。」佛語諸比丘：「從今靜默入家內，應當學。」若不靜默入家內，突吉羅。靜默入，不犯。(二十五)
又六群比丘，雖不高聲入家內，便高聲坐如婆羅門。諸居士呵責言：「沙門釋子自言：『善好有德。』高大聲坐他家，如婆羅門。」佛聞
【現代漢語翻譯】 現代漢語譯本： 『如同犯了罪的人。』佛陀聽聞此事後告訴眾比丘：『從今以後，不要高視闊步地坐在居士家中，應當學習。』高視闊步地坐在居士家中，犯突吉羅（Dukkata，惡作罪）。不高視闊步地坐在居士家中，不犯。(二十二)
又有六群比丘，嫌棄呵責居士供養食物進入家中，說：『昨日的飲食香美可口，次第平等地給予，座位也鋪設得很好；今日的或許不如昨日香美可口，或許不次第平等地給予。』諸位居士呵斥道：『這些沙門釋子（Shramana Shakya-putra，釋迦之子，指佛教出家人）不好，不耕種不收穫，只會吃東西還挑剔別人的過錯。』佛陀聽聞此事後告訴諸比丘：『從今以後，不要嫌棄呵責供養食物進入家中，應當學習。』嫌棄呵責供養食物進入家中，犯突吉羅。不嫌棄呵責供養食物進入家中，不犯。(二十三)
又有六群比丘，進入居士家時沒有嫌棄呵責供養，坐下後就開始嫌棄，說：『昨日的飲食香美可口，次第平等地給予，座位也鋪設得很好；今日的或許不如昨日香美可口，或許不次第平等地給予。』諸位居士呵斥道：『這些沙門釋子不好，不耕種不收穫，只會吃東西還挑剔別人的過錯。』佛陀聽聞此事後告訴諸比丘：『從今以後，不要嫌棄呵責供養食物而坐在居士家中，應當學習。』嫌棄呵責供養食物而坐在居士家中，犯突吉羅。不嫌棄呵責供養食物而坐在居士家中，不犯。(二十四)
又有六群比丘，高聲喧譁地進入居士家中，諸位居士呵斥道：『沙門釋子自稱：『善良美好有德行。』卻高聲喧譁地進入居士家中，如同婆羅門（Brahman，古印度僧侶）。』佛陀告訴諸比丘：『從今以後，安靜地進入居士家中，應當學習。』如果不安靜地進入居士家中，犯突吉羅。安靜地進入居士家中，不犯。(二十五)
又有六群比丘，雖然沒有高聲喧譁地進入居士家中，卻高聲喧譁地坐著，如同婆羅門。諸位居士呵斥道：『沙門釋子自稱：『善良美好有德行。』卻在高聲喧譁地坐在別人家中，如同婆羅門。』佛陀聽聞
【English Translation】 English version: 'As if they were criminals.' Upon hearing this, the Buddha addressed the Bhikshus (monks): 'From now on, do not sit with a haughty gaze in laypeople's homes; you should learn this.' Sitting with a haughty gaze in laypeople's homes incurs a Dukkata (misdeed). Not sitting with a haughty gaze in laypeople's homes does not incur an offense. (Twenty-two)
Furthermore, the group of six Bhikshus, disliked and criticized the offerings brought into the home, saying: 'Yesterday's food was fragrant, delicious, and well-prepared, distributed equally and in order, with good seating arrangements; today's may not be as fragrant, delicious, and well-prepared as yesterday's, or may not be distributed equally and in order.' The laypeople rebuked them, saying: 'These Shramana Shakya-putras (ascetics, sons of the Shakya clan, referring to Buddhist monks) are not good; they neither sow nor reap, but only eat and find fault with others.' Upon hearing this, the Buddha addressed the Bhikshus: 'From now on, do not criticize the offerings brought into the home; you should learn this.' Criticizing the offerings brought in incurs a Dukkata. Not criticizing the offerings brought in does not incur an offense. (Twenty-three)
Furthermore, the group of six Bhikshus, did not criticize the offerings upon entering, but began to criticize after sitting down, saying: 'Yesterday's food was fragrant, delicious, and well-prepared, distributed equally and in order, with good seating arrangements; today's may not be as fragrant, delicious, and well-prepared as yesterday's, or may not be distributed equally and in order.' The laypeople rebuked them, saying: 'These Shramana Shakya-putras are not good; they neither sow nor reap, but only eat and find fault with others.' Upon hearing this, the Buddha addressed the Bhikshus: 'From now on, do not criticize the offerings while sitting in laypeople's homes; you should learn this.' Criticizing the offerings while sitting incurs a Dukkata. Not criticizing the offerings while sitting does not incur an offense. (Twenty-four)
Furthermore, the group of six Bhikshus, entered laypeople's homes with loud voices, and the laypeople rebuked them, saying: 'The Shramana Shakya-putras claim to be 'good, virtuous.' Yet they enter laypeople's homes with loud voices, like Brahmans (priests in ancient India).' The Buddha told the Bhikshus: 'From now on, enter laypeople's homes quietly; you should learn this.' If you do not enter laypeople's homes quietly, it incurs a Dukkata. Entering quietly does not incur an offense. (Twenty-five)
Furthermore, the group of six Bhikshus, although they did not enter laypeople's homes with loud voices, they sat down with loud voices like Brahmans. The laypeople rebuked them, saying: 'The Shramana Shakya-putras claim to be 'good, virtuous.' Yet they sit down in other people's homes with loud voices, like Brahmans.' The Buddha heard
已語諸比丘：「從今靜默坐家內，應當學。」若不靜默坐家內，突吉羅。若靜默坐，不犯。(二十六)
又六群比丘，蹲行入家內，諸居士呵責言：「沙門釋子自言：『善好有功德。』蹲行入家內，似如截腳。」佛聞已語諸比丘：「從今不蹲行入家內，應當學。」蹲行入家內，突吉羅。不蹲行入，不犯。(二十七)
又六群比丘，雖不蹲行入家內，便蹲坐家內。諸居士呵責言：「沙門釋子蹲坐家內，如外道。」佛語諸比丘：「從今不蹲坐家內，應當學。」若蹲坐家內，突吉羅。不蹲坐，不犯。(二十八)
又六群比丘，以衣覆頭入家內。諸居士瞋呵責言：「是諸比丘自言：『善好有德。』以衣覆頭入家內，似如伺捕人。」佛言：「從今不覆頭入家內，應當學。」若覆頭入家內，突吉羅。不覆頭入，不犯。(二十九)
又六群比丘，雖不覆頭入家內，覆頭坐家內，諸居士呵責：「諸比丘自言：『善好有德。』覆頭坐家內，似如伺捕人。」佛言：「從今不覆頭坐家內，應當學。」若覆頭坐，突吉羅。不覆頭坐，不犯。(三十)
又六群比丘幞頭入家內，諸居士呵責言：「諸沙門釋子自言：『善好有德。』幞頭入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不幞頭入家內，應當學。」
【現代漢語翻譯】 現代漢語譯本： 佛陀對比丘們說：『從今以後，應當學習在家中保持安靜，避免喧譁。』如果不保持安靜，在家中喧譁，就犯了突吉羅（Dukkata，輕罪）。如果保持安靜，就不算違犯。（二十六） 還有六群比丘，蹲著身子進入居士家中，居士們呵斥他們說：『沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）自稱：『善良美好且有功德。』卻蹲著身子進入家中，像截斷了腿一樣。』佛陀聽聞此事後對比丘們說：『從今以後，應當學習不蹲著身子進入居士家中。』蹲著身子進入居士家中，就犯了突吉羅。不蹲著身子進入，就不算違犯。（二十七） 還有六群比丘，即使不蹲著身子進入居士家中，卻蹲坐在居士家中。居士們呵斥他們說：『沙門釋子蹲坐在居士家中，像外道一樣。』佛陀對比丘們說：『從今以後，應當學習不蹲坐在居士家中。』如果蹲坐在居士家中，就犯了突吉羅。不蹲坐，就不算違犯。（二十八） 還有六群比丘，用衣服蒙著頭進入居士家中。居士們生氣地呵斥他們說：『這些比丘自稱：『善良美好且有德行。』卻用衣服蒙著頭進入居士家中，像伺機捕捉獵物的人一樣。』佛陀說：『從今以後，應當學習不用衣服蒙著頭進入居士家中。』如果用衣服蒙著頭進入居士家中，就犯了突吉羅。不用衣服矇頭進入，就不算違犯。（二十九） 還有六群比丘，即使不用衣服蒙著頭進入居士家中，卻用衣服蒙著頭坐在居士家中，居士們呵斥他們說：『這些比丘自稱：『善良美好且有德行。』卻用衣服蒙著頭坐在居士家中，像伺機捕捉獵物的人一樣。』佛陀說：『從今以後，應當學習不用衣服蒙著頭坐在居士家中。』如果用衣服蒙著頭坐著，就犯了突吉羅。不用衣服矇頭坐著，就不算違犯。（三十） 還有六群比丘，包著頭巾進入居士家中，居士們呵斥他們說：『這些沙門釋子自稱：『善良美好且有德行。』卻包著頭巾進入居士家中，像國王、大臣一樣。』佛陀聽聞此事後對比丘們說：『從今以後，應當學習不包著頭巾進入居士家中。』
【English Translation】 English version: The Buddha addressed the Bhikkhus (monks): 'From now on, you should learn to remain silent and avoid noise within homes.' If one does not remain silent and makes noise within a home, it is a Dukkata (minor offense). If one remains silent, it is not an offense. (26) Furthermore, the group of six Bhikkhus entered homes crouching, and the laypeople scolded them, saying: 'The Shramana Shakyas (ascetic disciples of Shakyamuni) claim: 'We are virtuous and meritorious.' Yet they enter homes crouching, as if their legs were cut off.' Having heard this, the Buddha addressed the Bhikkhus: 'From now on, you should learn not to enter homes crouching.' Entering homes crouching is a Dukkata. Not entering crouching is not an offense. (27) Furthermore, the group of six Bhikkhus, even if they did not enter homes crouching, sat crouching within homes. The laypeople scolded them, saying: 'The Shramana Shakyas sit crouching within homes, like outsiders.' The Buddha addressed the Bhikkhus: 'From now on, you should learn not to sit crouching within homes.' If one sits crouching within a home, it is a Dukkata. Not sitting crouching is not an offense. (28) Furthermore, the group of six Bhikkhus entered homes with their heads covered with robes. The laypeople angrily scolded them, saying: 'These Bhikkhus claim: 'We are virtuous and meritorious.' Yet they enter homes with their heads covered with robes, like those who lie in wait to capture prey.' The Buddha said: 'From now on, you should learn not to enter homes with your heads covered.' If one enters a home with their head covered, it is a Dukkata. Not entering with your head covered is not an offense. (29) Furthermore, the group of six Bhikkhus, even if they did not enter homes with their heads covered, sat within homes with their heads covered. The laypeople scolded them, saying: 'These Bhikkhus claim: 'We are virtuous and meritorious.' Yet they sit within homes with their heads covered, like those who lie in wait to capture prey.' The Buddha said: 'From now on, you should learn not to sit within homes with your heads covered.' If one sits with their head covered, it is a Dukkata. Not sitting with your head covered is not an offense. (30) Furthermore, the group of six Bhikkhus entered homes with their heads wrapped in turbans, and the laypeople scolded them, saying: 'These Shramana Shakyas claim: 'We are virtuous and meritorious.' Yet they enter homes with their heads wrapped in turbans, like kings or ministers.' Having heard this, the Buddha addressed the Bhikkhus: 'From now on, you should learn not to enter homes with your heads wrapped in turbans.'
若幞頭入，突吉羅。不幞頭入，不犯。(三十一)
又六群比丘，雖不幞頭入家內，而幞頭坐家內。諸居士呵責：「諸比丘自言：『善好有德。』幞頭坐家內，如王、如大臣。」佛聞是事語諸比丘：「從今不幞頭坐家內，應當學。」若幞頭坐，突吉羅。不幞頭坐，不犯。(三十二)
又六群比丘，肘隱人肩入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』肘隱人肩入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不肘隱人肩入家內，應當學。」肘隱人肩入家內，突吉羅。不肘隱人肩入，不犯。(三十三)
又六群比丘，雖不肘隱人肩入，家內便肘隱人肩坐家內。諸居士瞋呵責言：「諸沙門釋子自言：『善好有德。』肘隱人肩坐家內，如王、如大臣。」佛聞是事語諸比丘：「從今不肘隱人肩坐家內，應當學。」肘隱人肩坐，突吉羅。不肘隱人肩坐，不犯。(三十四)
又六群比丘，叉腰入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』叉腰入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不叉腰入家內，應當學。」叉腰入，突吉羅。不叉腰入，不犯。(三十五)
又六群比丘，雖不叉腰入家內，便叉腰坐家內。諸居士呵責言：「沙門釋子自言：『善好有德。』
【現代漢語翻譯】 現代漢語譯本 如果戴著幞頭（古代的一種頭巾）進入（居士家），犯突吉羅（一種輕罪）。不戴幞頭進入，不犯。（三十一）
又有六群比丘，即使不戴著幞頭進入居士家內，卻戴著幞頭在居士家內坐著。居士們呵斥說：『這些比丘自稱：『善良美好有德行。』卻戴著幞頭在居士家內坐著，如同國王、如同大臣。』佛陀聽到這件事後告訴眾比丘：『從今以後不戴著幞頭在居士家內坐著，應當學習。』如果戴著幞頭坐著，犯突吉羅。不戴幞頭坐著，不犯。（三十二）
又有六群比丘，用胳膊肘支撐在別人的肩膀上進入居士家內。居士們呵斥說：『沙門釋子自稱：『善良美好有德行。』卻用胳膊肘支撐在別人的肩膀上進入居士家內，如同國王、如同大臣。』佛陀聽到這件事後告訴眾比丘：『從今以後不用胳膊肘支撐在別人的肩膀上進入居士家內，應當學習。』用胳膊肘支撐在別人的肩膀上進入居士家內，犯突吉羅。不用胳膊肘支撐在別人的肩膀上進入，不犯。（三十三）
又有六群比丘，即使不用胳膊肘支撐在別人的肩膀上進入，在家內就用胳膊肘支撐在別人的肩膀上坐在家內。居士們嗔怒呵斥說：『這些沙門釋子自稱：『善良美好有德行。』卻用胳膊肘支撐在別人的肩膀上坐在家內，如同國王、如同大臣。』佛陀聽到這件事後告訴眾比丘：『從今以後不用胳膊肘支撐在別人的肩膀上坐在家內，應當學習。』用胳膊肘支撐在別人的肩膀上坐著，犯突吉羅。不用胳膊肘支撐在別人的肩膀上坐著，不犯。（三十四）
又有六群比丘，叉著腰進入居士家內。居士們呵斥說：『沙門釋子自稱：『善良美好有德行。』卻叉著腰進入居士家內，如同國王、如同大臣。』佛陀聽到這件事後告訴眾比丘：『從今以後不叉著腰進入居士家內，應當學習。』叉著腰進入，犯突吉羅。不叉著腰進入，不犯。（三十五）
又有六群比丘，即使不叉著腰進入居士家內，就在家內叉著腰坐著。居士們呵斥說：『沙門釋子自稱：『善良美好有德行。』
【English Translation】 English version If one enters (a layman's house) wearing a bōtóu (幞頭) (a type of ancient headscarf), it is a dukkhata (突吉羅) (a minor offense). If one does not enter wearing a bōtóu, there is no offense. (Thirty-one)
Furthermore, the six-group bhikkhus, even if they do not enter a layman's house wearing a bōtóu, they sit inside the layman's house wearing a bōtóu. The laymen rebuke them, saying: 'These bhikkhus claim: 'We are virtuous and good.' Yet they sit inside a layman's house wearing a bōtóu, like kings or great ministers.' The Buddha, hearing of this matter, told the bhikkhus: 'From now on, do not sit inside a layman's house wearing a bōtóu; you should learn this.' If one sits wearing a bōtóu, it is a dukkhata. If one does not sit wearing a bōtóu, there is no offense. (Thirty-two)
Furthermore, the six-group bhikkhus enter a layman's house with their elbows leaning on people's shoulders. The laymen rebuke them, saying: 'The Shramana (沙門) (ascetics) sons of Shakya (釋子) (釋迦) claim: 'We are virtuous and good.' Yet they enter a layman's house with their elbows leaning on people's shoulders, like kings or great ministers.' The Buddha, hearing of this matter, told the bhikkhus: 'From now on, do not enter a layman's house with your elbows leaning on people's shoulders; you should learn this.' Entering a layman's house with one's elbow leaning on someone's shoulder is a dukkhata. Not entering with one's elbow leaning on someone's shoulder, there is no offense. (Thirty-three)
Furthermore, the six-group bhikkhus, even if they do not enter with their elbows leaning on people's shoulders, they then sit inside the house with their elbows leaning on people's shoulders. The laymen angrily rebuke them, saying: 'These Shramana sons of Shakya claim: 'We are virtuous and good.' Yet they sit inside the house with their elbows leaning on people's shoulders, like kings or great ministers.' The Buddha, hearing of this matter, told the bhikkhus: 'From now on, do not sit inside the house with your elbows leaning on people's shoulders; you should learn this.' Sitting with one's elbow leaning on someone's shoulder is a dukkhata. Not sitting with one's elbow leaning on someone's shoulder, there is no offense. (Thirty-four)
Furthermore, the six-group bhikkhus enter a layman's house with their hands on their hips. The laymen rebuke them, saying: 'The Shramana sons of Shakya claim: 'We are virtuous and good.' Yet they enter a layman's house with their hands on their hips, like kings or great ministers.' The Buddha, hearing of this matter, told the bhikkhus: 'From now on, do not enter a layman's house with your hands on your hips; you should learn this.' Entering with hands on hips is a dukkhata. Not entering with hands on hips, there is no offense. (Thirty-five)
Furthermore, the six-group bhikkhus, even if they do not enter a layman's house with their hands on their hips, they then sit inside the house with their hands on their hips. The laymen rebuke them, saying: 'The Shramana sons of Shakya claim: 'We are virtuous and good.'
叉腰坐家內，如王、如大臣。」佛聞是事語諸比丘：「不叉腰坐家內，應當學。」叉腰坐，突吉羅。不叉腰坐，不犯。(三十六)
又六群比丘，左右反抄衣入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』左右反抄衣入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不左右反抄衣入家內，應當學。」左右反抄衣入家內，突吉羅。不左右反抄衣入，不犯。(三十七)
爾時六群比丘，雖不左右反抄衣入家內，便左右反抄衣坐家內。諸居士呵責言：「云何名比丘，左右反抄衣坐家內，如王、如大臣？」佛聞是事語諸比丘：「不左右反抄衣坐家內，應當學。」左右反抄衣坐，突吉羅。不左右反抄衣坐，不犯。(三十八)
又六群比丘，偏抄衣入家內。諸居士訶責言：「沙門釋子自言：『善好有德。』偏抄衣入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不偏抄衣入家內，應當學。」若偏抄衣入，突吉羅。不偏抄衣入，不犯。(三十九)
又六群比丘，雖不偏抄衣入家內，便偏抄衣坐家內。諸居士呵責言：「沙門釋子自言：『善好有德。』偏抄衣坐家內，如王、如大臣。」佛聞是事語諸比丘：「不偏抄衣坐家內，應當學。」若偏抄衣坐家內，突吉羅。不偏抄衣坐，不犯。(四十
【現代漢語翻譯】 現代漢語譯本 『叉腰坐』（將手叉在腰上）在居士家中，如同國王、大臣一般。」佛陀聽聞此事後，告訴眾比丘：『從今以後，不得叉腰坐在居士家中，應當學習。』叉腰坐，犯突吉羅（Dukkata，一種輕罪）。不叉腰坐，不犯。
又有六群比丘，左右反抄衣（將衣服反過來抄起）進入居士家中。居士們呵斥道：『沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼佛的出家弟子）自稱：『善良美好有德行。』卻左右反抄衣進入居士家中，如同國王、大臣一般。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不得左右反抄衣進入居士家中，應當學習。』左右反抄衣進入居士家中，犯突吉羅。不左右反抄衣進入，不犯。
當時六群比丘，雖然不左右反抄衣進入居士家中，卻左右反抄衣坐在居士家中。居士們呵斥道：『怎麼能叫比丘，左右反抄衣坐在居士家中，如同國王、大臣一般？』佛陀聽聞此事後，告訴眾比丘：『不得左右反抄衣坐在居士家中，應當學習。』左右反抄衣坐，犯突吉羅。不左右反抄衣坐，不犯。
又有六群比丘，偏抄衣（單邊抄起衣服）進入居士家中。居士們呵斥道：『沙門釋子自稱：『善良美好有德行。』卻偏抄衣進入居士家中，如同國王、大臣一般。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不得偏抄衣進入居士家中，應當學習。』若偏抄衣進入，犯突吉羅。不偏抄衣進入，不犯。
又有六群比丘，雖然不偏抄衣進入居士家中，卻偏抄衣坐在居士家中。居士們呵斥道：『沙門釋子自稱：『善良美好有德行。』卻偏抄衣坐在居士家中，如同國王、大臣一般。』佛陀聽聞此事後，告訴眾比丘：『不得偏抄衣坐在居士家中，應當學習。』若偏抄衣坐在居士家中，犯突吉羅。不偏抄衣坐，不犯。
【English Translation】 English version 『Sitting with hands on hips』 inside a householder's home, like a king or a great minister.』 Upon hearing this, the Buddha told the Bhikshus (monks): 『From now on, you should not sit with hands on hips inside a householder's home; you should learn this.』 Sitting with hands on hips incurs a Dukkata (a minor offense). Not sitting with hands on hips is not an offense.
Furthermore, the group of six Bhikshus entered householders' homes with their robes gathered up and reversed on both sides. The householders criticized them, saying: 『The Śrāmaṇa Śākya-putras (ascetics, disciples of Śākya) claim to be 『good and virtuous.』 Yet they enter householders' homes with their robes gathered up and reversed on both sides, like kings or great ministers.』 Upon hearing this, the Buddha told the Bhikshus: 『From now on, you should not enter householders' homes with your robes gathered up and reversed on both sides; you should learn this.』 Entering householders' homes with robes gathered up and reversed on both sides incurs a Dukkata. Not entering with robes gathered up and reversed is not an offense.
At that time, the group of six Bhikshus, although not entering householders' homes with their robes gathered up and reversed on both sides, sat inside householders' homes with their robes gathered up and reversed on both sides. The householders criticized them, saying: 『How can they be called Bhikshus, sitting inside householders' homes with their robes gathered up and reversed on both sides, like kings or great ministers?』 Upon hearing this, the Buddha told the Bhikshus: 『You should not sit inside householders' homes with your robes gathered up and reversed on both sides; you should learn this.』 Sitting with robes gathered up and reversed incurs a Dukkata. Not sitting with robes gathered up and reversed is not an offense.
Furthermore, the group of six Bhikshus entered householders' homes with their robes gathered up on one side. The householders criticized them, saying: 『The Śrāmaṇa Śākya-putras claim to be 『good and virtuous.』 Yet they enter householders' homes with their robes gathered up on one side, like kings or great ministers.』 Upon hearing this, the Buddha told the Bhikshus: 『From now on, you should not enter householders' homes with your robes gathered up on one side; you should learn this.』 Entering with robes gathered up on one side incurs a Dukkata. Not entering with robes gathered up on one side is not an offense.
Furthermore, the group of six Bhikshus, although not entering householders' homes with their robes gathered up on one side, sat inside householders' homes with their robes gathered up on one side. The householders criticized them, saying: 『The Śrāmaṇa Śākya-putras claim to be 『good and virtuous.』 Yet they sit inside householders' homes with their robes gathered up on one side, like kings or great ministers.』 Upon hearing this, the Buddha told the Bhikshus: 『You should not sit inside householders' homes with your robes gathered up on one side; you should learn this.』 Sitting inside householders' homes with robes gathered up on one side incurs a Dukkata. Not sitting with robes gathered up on one side is not an offense.
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爾時六群比丘，以衣覆右肩、全舉左肩上入家內。諸居士呵責言：「諸沙門釋子自言：『善好有德。』以衣覆右肩全舉左肩上入家內，如王如大臣。」佛聞是事語諸比丘：「從今不應以衣覆右肩、全舉左肩上入家內，應當學。」若以衣覆右肩、全舉左肩上入家內，突吉羅。不以衣覆右肩、全舉左肩上入，不犯。(四十一)
又六群比丘，雖不以衣覆右肩上、全舉左肩上入家內，便以衣覆右肩上、全舉左肩上坐家內。諸居士呵責言：「沙門釋子自言：『善好有德。』以衣覆右肩、全舉左肩上坐家內，如王如大臣。」佛聞是事語諸比丘：「從今不應以衣覆右肩、全舉左肩上坐家內，應當學。」若以衣覆右肩、全舉左肩上坐，突吉羅。不覆右肩、全舉左肩上坐，不犯。(四十二)
爾時六群比丘，掉臂入家內。諸居士呵責言：「諸沙門釋子自言：『善好有德。』掉臂入家內，似如種穀人。」佛聞是事語諸比丘：「從今不掉臂入家內，應當學。」若掉臂入，突吉羅。若不掉臂入，不犯。(四十三)
爾時諸比丘，雖不掉臂入家內，便掉臂坐。諸居士呵責言：「沙門釋子自言：『善好有功德。』掉臂坐家內，似如種穀人。」佛聞是事語諸比丘：「從今不掉臂坐家內，應當學。」若掉臂坐，突吉羅。
【現代漢語翻譯】 現代漢語譯本 當時，六群比丘（一群行為不端的比丘）進入居士家時，用袈裟蓋住右肩，完全露出左肩。居士們呵斥他們說：『你們這些釋迦族的沙門（出家人），自稱『善良有德』，卻用袈裟蓋住右肩，完全露出左肩進入居士家，如同國王或大臣一樣。』佛陀聽到這件事後，告訴眾比丘：『從今以後，不應該用袈裟蓋住右肩，完全露出左肩進入居士家，應當學習。』如果用袈裟蓋住右肩，完全露出左肩進入居士家，犯突吉羅（一種輕罪）。不用袈裟蓋住右肩，完全露出左肩進入居士家，不犯戒。(四十一) 六群比丘雖然沒有用袈裟蓋住右肩、完全露出左肩進入居士家，卻用袈裟蓋住右肩、完全露出左肩坐在居士家內。居士們呵斥他們說：『這些釋迦族的沙門，自稱『善良有德』，卻用袈裟蓋住右肩，完全露出左肩坐在居士家內，如同國王或大臣一樣。』佛陀聽到這件事後，告訴眾比丘：『從今以後，不應用袈裟蓋住右肩、完全露出左肩坐在居士家內，應當學習。』如果用袈裟蓋住右肩、完全露出左肩坐著，犯突吉羅。不蓋住右肩、完全露出左肩坐著，不犯戒。(四十二) 當時，六群比丘搖晃著手臂進入居士家。居士們呵斥他們說：『這些釋迦族的沙門，自稱『善良有德』，搖晃著手臂進入居士家，好像播種穀物的人一樣。』佛陀聽到這件事後，告訴眾比丘：『從今以後，不應搖晃著手臂進入居士家，應當學習。』如果搖晃著手臂進入，犯突吉羅。如果不搖晃著手臂進入，不犯戒。(四十三) 當時，眾比丘雖然沒有搖晃著手臂進入居士家，卻搖晃著手臂坐著。居士們呵斥他們說：『這些沙門釋子，自稱『善良有功德』，搖晃著手臂坐在居士家內，好像播種穀物的人一樣。』佛陀聽到這件事後，告訴眾比丘：『從今以後，不應搖晃著手臂坐在居士家內，應當學習。』如果搖晃著手臂坐著，犯突吉羅。
【English Translation】 English version At that time, the Group-of-Six monks (a group of misbehaving monks), when entering the homes of laypeople, would cover their right shoulders with their robes and completely expose their left shoulders. The laypeople would scold them, saying: 'These Shramanas (ascetics) of the Shakya clan, who call themselves 'virtuous and good,' cover their right shoulders with their robes and completely expose their left shoulders when entering homes, just like kings or ministers.' When the Buddha heard of this matter, he told the monks: 'From now on, you should not cover your right shoulders with your robes and completely expose your left shoulders when entering homes; you should learn this.' If you cover your right shoulder with your robe and completely expose your left shoulder when entering a home, you commit a Dukkhata (a minor offense). If you do not cover your right shoulder and completely expose your left shoulder when entering a home, you do not commit an offense. (Forty-one)' Although the Group-of-Six monks did not cover their right shoulders and completely expose their left shoulders when entering homes, they would cover their right shoulders and completely expose their left shoulders when sitting inside the homes of laypeople. The laypeople would scold them, saying: 'These Shramanas of the Shakya clan, who call themselves 'virtuous and good,' cover their right shoulders with their robes and completely expose their left shoulders when sitting inside homes, just like kings or ministers.' When the Buddha heard of this matter, he told the monks: 'From now on, you should not cover your right shoulders and completely expose your left shoulders when sitting inside homes; you should learn this.' If you cover your right shoulder and completely expose your left shoulder when sitting, you commit a Dukkhata. If you do not cover your right shoulder and completely expose your left shoulder when sitting, you do not commit an offense. (Forty-two)' At that time, the Group-of-Six monks would swing their arms as they entered the homes of laypeople. The laypeople would scold them, saying: 'These Shramanas of the Shakya clan, who call themselves 'virtuous and good,' swing their arms as they enter homes, just like people sowing grain.' When the Buddha heard of this matter, he told the monks: 'From now on, you should not swing your arms as you enter homes; you should learn this.' If you swing your arms as you enter, you commit a Dukkhata. If you do not swing your arms as you enter, you do not commit an offense. (Forty-three)' At that time, although the monks did not swing their arms as they entered the homes of laypeople, they would swing their arms as they sat. The laypeople would scold them, saying: 'These Shramanas of the Shakya clan, who call themselves 'virtuous and meritorious,' swing their arms as they sit inside homes, just like people sowing grain.' When the Buddha heard of this matter, he told the monks: 'From now on, you should not swing your arms as you sit inside homes; you should learn this.' If you swing your arms as you sit, you commit a Dukkhata.'
若不掉臂坐家內，不犯。(四十四)
爾時六群比丘，搖肩入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』搖肩入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不搖肩入家內，應當學。」若搖肩入家內，突吉羅。不搖肩入，不犯。(四十五)
爾時六群比丘，雖不搖肩入家內，便搖肩坐。諸居士呵責言：「沙門釋子自言：『善好有德。』搖肩坐家內，如王、如大臣。」佛聞是事語諸比丘：「從今不搖肩坐家內，應當學。」若搖肩坐，突吉羅。不搖肩坐，不犯。(四十六)
又六群比丘，搖頭入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』搖頭入家內，似如鬼捉。」佛聞是事語諸比丘：「從今不搖頭入家內，應當學。」若搖頭入家內，突吉羅。不搖頭入，不犯。(四十七)
又六群比丘，雖不搖頭入家內，便搖頭坐家內。諸居士呵責：「沙門釋子自言：『善好有德。』搖頭坐家內，似如鬼捉。」佛聞是事語諸比丘：「從今不搖頭坐家內，應當學。」若搖頭坐，突吉羅。不搖頭坐，不犯。(四十八)
爾時六群比丘，搖身入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』搖身入家內，似如舞人。」佛聞是事語諸比丘：「從今不搖身入家內，應當學。」
【現代漢語翻譯】 現代漢語譯本 若不隨意擺動手臂就坐於家中，則不犯戒。(四十四) 當時，六群比丘（指行為不端的比丘團體）搖動肩膀進入居士家中。居士們呵斥道：『沙門釋子（指釋迦牟尼佛的弟子）自稱『善良有德』，卻搖動肩膀進入家中，如同國王、大臣一般。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不應搖動肩膀進入居士家中，應當學習。』若搖動肩膀進入居士家中，則犯突吉羅（輕罪）。不搖動肩膀進入，則不犯戒。(四十五) 當時，六群比丘雖然不搖動肩膀進入居士家中，卻搖動肩膀坐下。居士們呵斥道：『沙門釋子自稱『善良有德』，卻搖動肩膀坐在家中，如同國王、大臣一般。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不應搖動肩膀坐在居士家中，應當學習。』若搖動肩膀坐下，則犯突吉羅。不搖動肩膀坐下，則不犯戒。(四十六) 又有六群比丘，搖頭進入居士家中。居士們呵斥道：『沙門釋子自稱『善良有德』，搖頭進入家中，好像被鬼附身一樣。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不應搖頭進入居士家中，應當學習。』若搖頭進入居士家中，則犯突吉羅。不搖頭進入，則不犯戒。(四十七) 又有六群比丘，雖然不搖頭進入居士家中，卻搖頭坐在家中。居士們呵斥道：『沙門釋子自稱『善良有德』，搖頭坐在家中，好像被鬼附身一樣。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不應搖頭坐在居士家中，應當學習。』若搖頭坐下，則犯突吉羅。不搖頭坐下，則不犯戒。(四十八) 當時，六群比丘搖動身體進入居士家中。居士們呵斥道：『沙門釋子自稱『善良有德』，搖動身體進入家中，好像跳舞的人一樣。』佛陀聽聞此事後，告訴眾比丘：『從今以後，不應搖動身體進入居士家中，應當學習。』
【English Translation】 English version If one does not carelessly swing one's arms while sitting inside a house, there is no offense. (44) At that time, the group of six bhikkhus (a group of monks known for misbehavior) entered houses swaying their shoulders. The laypeople criticized them, saying: 'The Shramana Shakya sons (disciples of Shakyamuni Buddha) claim to be 'virtuous and good,' yet they sway their shoulders when entering houses, like kings or ministers.' When the Buddha heard of this matter, he told the bhikkhus: 'From now on, you should not sway your shoulders when entering houses; you should learn this.' If one sways one's shoulders when entering a house, it is a dukkhata (minor offense). If one does not sway one's shoulders when entering, there is no offense. (45) At that time, the group of six bhikkhus, although not swaying their shoulders when entering houses, swayed their shoulders when sitting down. The laypeople criticized them, saying: 'The Shramana Shakya sons claim to be 'virtuous and good,' yet they sway their shoulders when sitting in houses, like kings or ministers.' When the Buddha heard of this matter, he told the bhikkhus: 'From now on, you should not sway your shoulders when sitting in houses; you should learn this.' If one sways one's shoulders when sitting, it is a dukkhata. If one does not sway one's shoulders when sitting, there is no offense. (46) Again, the group of six bhikkhus entered houses shaking their heads. The laypeople criticized them, saying: 'The Shramana Shakya sons claim to be 'virtuous and good,' yet they shake their heads when entering houses, as if possessed by ghosts.' When the Buddha heard of this matter, he told the bhikkhus: 'From now on, you should not shake your heads when entering houses; you should learn this.' If one shakes one's head when entering a house, it is a dukkhata. If one does not shake one's head when entering, there is no offense. (47) Again, the group of six bhikkhus, although not shaking their heads when entering houses, shook their heads when sitting in houses. The laypeople criticized them, saying: 'The Shramana Shakya sons claim to be 'virtuous and good,' yet they shake their heads when sitting in houses, as if possessed by ghosts.' When the Buddha heard of this matter, he told the bhikkhus: 'From now on, you should not shake your heads when sitting in houses; you should learn this.' If one shakes one's head when sitting, it is a dukkhata. If one does not shake one's head when sitting, there is no offense. (48) At that time, the group of six bhikkhus entered houses swaying their bodies. The laypeople criticized them, saying: 'The Shramana Shakya sons claim to be 'virtuous and good,' yet they sway their bodies when entering houses, like dancers.' When the Buddha heard of this matter, he told the bhikkhus: 'From now on, you should not sway your bodies when entering houses; you should learn this.'
若搖身入，突吉羅。不搖身入，不犯。(四十九)
爾時六群比丘，雖不搖身入家內，便搖身坐。諸居士呵責言：「沙門釋子搖身坐家內，似如舞人。」佛聞是事語諸比丘：「從今不搖身坐家內，應當學。」若搖身坐家內，突吉羅。不搖身坐家內，不犯。(五十)
爾時六群比丘，攜手入家內，蹴蹋瓶甕器物倒地。諸居士呵責言：「沙門釋子自言：『善好有德。』攜手入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不攜手入家內，應當學。」若攜手入家內，突吉羅。不攜手入家內，不犯。(五十一)
又六群比丘，雖不攜手入家內，便攜手坐家內。諸居士言：「諸長老！相近坐，此請比丘多。」六群比丘言：「汝等更有何等事？何不廣敷座處，令我等相近坐耶？」佛聞是事語諸比丘：「從今不攜手坐家內，應當學。」若攜手坐家內，突吉羅。不攜手坐，不犯。(五十二)
又六群比丘，翹一腳入家內。諸居士呵責言：「沙門釋子自言：『善好有德。』翹一腳入家內，如王、如大臣。」佛聞是事語諸比丘：「從今不翹一腳入家內，應當學。」若翹一腳入，突吉羅。不翹一腳入家內，不犯。(五十三)
爾時六群比丘，雖不翹一腳入家內，便翹一腳坐家內。諸居士言：「諸長老！相
【現代漢語翻譯】 現代漢語譯本 若搖動身體進入（家），犯突吉羅（Dukkata，一種輕罪）。不搖動身體進入，不犯。（四十九）
當時，六群比丘，雖然不搖動身體進入家內，卻搖動身體坐下。一些居士呵斥他們說：『沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）在家內搖動身體坐著，好像舞者一樣。』佛陀聽到這件事，告訴眾比丘：『從今以後，不搖動身體在家內坐下，應當學習。』如果搖動身體在家內坐下，犯突吉羅。不搖動身體在家內坐下，不犯。（五十）
當時，六群比丘，手牽著手進入家內，踢到瓶子、甕等器物，使它們倒在地上。一些居士呵斥他們說：『沙門釋子自稱：『善良美好，具有德行。』卻手牽著手進入家內，如同國王、大臣一樣。』佛陀聽到這件事，告訴眾比丘：『從今以後，不手牽著手進入家內，應當學習。』如果手牽著手進入家內，犯突吉羅。不手牽著手進入家內，不犯。（五十一）
又有六群比丘，雖然不手牽著手進入家內，卻手牽著手在家內坐下。一些居士說：『各位長老！靠近一點坐，這裡邀請的比丘很多。』六群比丘說：『你們還有什麼事？為什麼不多鋪設一些座位，讓我們能夠靠近一點坐呢？』佛陀聽到這件事，告訴眾比丘：『從今以後，不手牽著手在家內坐下，應當學習。』如果手牽著手在家內坐下，犯突吉羅。不手牽著手坐，不犯。（五十二）
又有六群比丘，翹起一隻腳進入家內。一些居士呵斥他們說：『沙門釋子自稱：『善良美好，具有德行。』卻翹起一隻腳進入家內，如同國王、大臣一樣。』佛陀聽到這件事，告訴眾比丘：『從今以後，不翹起一隻腳進入家內，應當學習。』如果翹起一隻腳進入，犯突吉羅。不翹起一隻腳進入家內，不犯。（五十三）
當時，六群比丘，雖然不翹起一隻腳進入家內，卻翹起一隻腳在家內坐下。一些居士說：『各位長老！相』
【English Translation】 English version If, having shaken the body, one enters, it is a Dukkata (a type of minor offense). If, without shaking the body, one enters, there is no offense. (Forty-ninth)
At that time, the group of six monks, although not shaking their bodies when entering a house, would shake their bodies when sitting. Some laypeople criticized them, saying, 'The Śrāmaṇa Śākya-putras (ascetic disciples of Shakyamuni) shake their bodies while sitting in houses, like dancers.' The Buddha, hearing of this matter, told the monks, 'From now on, do not shake your bodies while sitting in houses; this should be learned.' If one shakes one's body while sitting in a house, it is a Dukkata. If one does not shake one's body while sitting in a house, there is no offense. (Fiftieth)
At that time, the group of six monks, holding hands, would enter houses, kicking over bottles, jars, and other objects, causing them to fall to the ground. Some laypeople criticized them, saying, 'The Śrāmaṇa Śākya-putras claim to be 'good and virtuous.' Yet they enter houses holding hands, like kings or ministers.' The Buddha, hearing of this matter, told the monks, 'From now on, do not enter houses holding hands; this should be learned.' If one enters a house holding hands, it is a Dukkata. If one does not enter a house holding hands, there is no offense. (Fifty-first)
Again, the group of six monks, although not entering houses holding hands, would sit in houses holding hands. Some laypeople said, 'Venerable elders! Sit closer together; many monks have been invited here.' The group of six monks said, 'What else do you have to do? Why don't you spread out more seats so that we can sit closer together?' The Buddha, hearing of this matter, told the monks, 'From now on, do not sit in houses holding hands; this should be learned.' If one sits holding hands in a house, it is a Dukkata. If one does not sit holding hands, there is no offense. (Fifty-second)
Again, the group of six monks would enter houses with one leg raised. Some laypeople criticized them, saying, 'The Śrāmaṇa Śākya-putras claim to be 'good and virtuous.' Yet they enter houses with one leg raised, like kings or ministers.' The Buddha, hearing of this matter, told the monks, 'From now on, do not enter houses with one leg raised; this should be learned.' If one enters with one leg raised, it is a Dukkata. If one does not enter a house with one leg raised, there is no offense. (Fifty-third)
At that time, the group of six monks, although not entering houses with one leg raised, would sit in houses with one leg raised. Some laypeople said, 'Venerable elders!'
近坐，我請比丘多。」六群比丘言：「汝等更有何等事？何不廣敷座處，令我等相近坐耶？」佛聞是事語諸比丘：「從今不應翹一腳坐家內，應當學。」翹一腳坐家內，突吉羅。不翹一腳坐，不犯。(五十四)
爾時六群比丘，累髀坐家內下露形體。諸居士呵責言：「沙門釋子自言：『善好有德。』累髀坐家內下露形體。」佛聞是事語諸比丘：「從今不累髀坐家內，應當學。」若累髀坐家內，突吉羅。不累髀坐，不犯。(五十五)
爾時六群比丘累腳坐。諸居士呵責言：「沙門釋子自言：『善好有德。』累腳坐家內，如王、如大臣。」佛聞是事語諸比丘：「從今不累腳坐，應當學。」若累腳坐，突吉羅。不累腳坐，不犯。(五十六)
佛在舍衛國。爾時六群比丘，早起著衣持缽入舍衛城乞食。有一居士中門前獨坐床上，以掌扶頰愁憂不樂。時六群比丘共相謂言：「此人憂戚，我能令語笑。」六群比丘前到是居士所，以掌扶頰愁憂而住。居士笑而問言：「汝等何急共相憂愁，以掌扶頰而住。」六群比丘顧語諸比丘言：「我即令語笑已。」諸居士呵責言：「諸沙門釋子自言：『善好有德。』以掌扶頰令白衣語笑，如戲笑人。」佛聞是事語諸比丘：「從今不掌扶頰坐家內，為白衣笑故，應當學。」若掌扶
【現代漢語翻譯】 現代漢語譯本： 有一次，我請一位比丘過來坐近一點。六群比丘說：『你們還有什麼事？為什麼不把座位鋪開，讓我們能坐得更近呢？』佛陀聽到這件事後，對比丘們說：『從今以後，不應該在居士家中翹著一條腿坐，應當學習。』如果翹著一條腿坐在居士家中，犯突吉羅（Dukkata，惡作罪）。不翹著一條腿坐，不犯戒。(五十四)
有一次，六群比丘在居士家中疊著大腿坐，並且露出了身體。居士們呵斥他們說：『沙門釋子（Shramana Shakya，釋迦族的修行人）自稱：『善良美好有德行。』卻疊著大腿坐在居士家中，還露出身體。』佛陀聽到這件事後，對比丘們說：『從今以後，不應該在居士家中疊著大腿坐，應當學習。』如果疊著大腿坐在居士家中，犯突吉羅（Dukkata，惡作罪）。不疊著大腿坐，不犯戒。(五十五)
有一次，六群比丘疊著腳坐。居士們呵斥他們說：『沙門釋子（Shramana Shakya，釋迦族的修行人）自稱：『善良美好有德行。』卻在居士家中疊著腳坐，像國王、大臣一樣。』佛陀聽到這件事後，對比丘們說：『從今以後，不應該疊著腳坐，應當學習。』如果疊著腳坐，犯突吉羅（Dukkata，惡作罪）。不疊著腳坐，不犯戒。(五十六)
佛陀在舍衛國（Shravasti）。當時，六群比丘早上穿好衣服，拿著缽進入舍衛城（Shravasti）乞食。有一位居士在中門前獨自坐在床上，用手托著臉頰，愁眉不展。當時，六群比丘互相說道：『這個人很憂愁，我們能讓他說話歡笑。』六群比丘走到那位居士面前，也用手托著臉頰，愁眉不展地站著。居士笑著問道：『你們有什麼急事，一起愁眉苦臉地用手托著臉頰站著？』六群比丘回頭對其他比丘說：『我已經讓他說話歡笑了。』居士們呵斥他們說：『這些沙門釋子（Shramana Shakya，釋迦族的修行人）自稱：『善良美好有德行。』卻用手托著臉頰，讓在家居士說話歡笑，像戲弄人一樣。』佛陀聽到這件事後，對比丘們說：『從今以後，不應該用手托著臉頰坐在居士家中，爲了讓在家居士歡笑，應當學習。』如果用手托著
【English Translation】 English version: Once, I asked a Bhikkhu (Buddhist monk) to sit closer. The six-group Bhikkhus said, 'What else do you have to do? Why not spread out the seats so that we can sit closer?' When the Buddha heard about this, he said to the Bhikkhus, 'From now on, you should not sit with one leg raised in a layman's house; you should learn this.' If you sit with one leg raised in a layman's house, it is a Dukkata (wrongdoing). If you do not sit with one leg raised, you do not violate the rule. (54)
Once, the six-group Bhikkhus sat in a layman's house with their thighs piled up and their bodies exposed. The laymen scolded them, saying, 'The Shramana Shakyas (ascetics of the Shakya clan) claim to be 'good and virtuous.' Yet they sit in a layman's house with their thighs piled up and their bodies exposed.' When the Buddha heard about this, he said to the Bhikkhus, 'From now on, you should not sit with your thighs piled up in a layman's house; you should learn this.' If you sit with your thighs piled up in a layman's house, it is a Dukkata (wrongdoing). If you do not sit with your thighs piled up, you do not violate the rule. (55)
Once, the six-group Bhikkhus sat with their legs crossed. The laymen scolded them, saying, 'The Shramana Shakyas (ascetics of the Shakya clan) claim to be 'good and virtuous.' Yet they sit with their legs crossed in a layman's house, like kings or ministers.' When the Buddha heard about this, he said to the Bhikkhus, 'From now on, you should not sit with your legs crossed; you should learn this.' If you sit with your legs crossed, it is a Dukkata (wrongdoing). If you do not sit with your legs crossed, you do not violate the rule. (56)
The Buddha was in Shravasti (a major city in ancient India). At that time, the six-group Bhikkhus got up early, put on their robes, and entered the city of Shravasti (a major city in ancient India) with their bowls to beg for food. There was a layman sitting alone on a bed in front of the middle gate, supporting his cheeks with his palms, looking worried and unhappy. At that time, the six-group Bhikkhus said to each other, 'This person is worried; we can make him speak and laugh.' The six-group Bhikkhus went to the layman and stood there supporting their cheeks with their palms, looking worried. The layman smiled and asked, 'What is the urgent matter that you are all standing here supporting your cheeks with your palms, looking worried?' The six-group Bhikkhus turned to the other Bhikkhus and said, 'I have already made him speak and laugh.' The laymen scolded them, saying, 'These Shramana Shakyas (ascetics of the Shakya clan) claim to be 'good and virtuous.' Yet they support their cheeks with their palms to make the laymen speak and laugh, like mocking people.' When the Buddha heard about this, he said to the Bhikkhus, 'From now on, you should not sit in a layman's house supporting your cheeks with your palms, in order to make the laymen laugh; you should learn this.' If you support your
頰坐，突吉羅。不掌扶頰坐，不犯。(五十七)
佛在王舍城，爾時有一居士，請佛及僧明日食，佛默然受已。居士知佛受已，從坐而起頭面禮佛足右繞而去，還到自舍通夜辦種種多美飲食，晨朝敷座處。遣使白佛時到：「食具已辦，佛自知時。」佛及僧入居士舍坐。是居士知佛及僧坐已，自手行水欲下飲食。時六群比丘，持缽置前四向顧視，居士下飯著缽中已過去。六群比丘言：「此中何以不與飯？」居士言：「已與。」六群比丘言：「不與。」居士言：「看缽中。」看已喚居士言：「授我缽來。」諸居士言：「汝等曏者心在何處？今方喚授缽。」佛言：「從今一心受飯，應當學。」若不一心受飯，突吉羅。若一心受，不犯。(五十八)
又六群比丘，以飯滿缽向余處看，諸居士著羹缽中已過。六群比丘言：「此中何以不與羹耶？」答言：「已與。」六群比丘言：「不與。」居士言：「何不看缽中？」看已語言：「授我缽來。」諸居士言：「汝曏者心在何處？今方喚授缽。」佛聞是事語諸比丘：「從今一心受羹，應當學。」若不一心受羹，突吉羅。一心受羹，不犯。(五十九)
又六群比丘，溢缽受飲食，是中飯羹溢出。諸居士言：「飯當更益，羹亦當更益，何以溢缽取棄？」佛聞是事語諸比丘
【現代漢語翻譯】 現代漢語譯本： 頰坐，突吉羅（Dukkata，一種輕微的罪過）。不以手掌支撐臉頰坐著，不犯（突吉羅）。（五十七） 佛陀在王舍城（Rajagriha，古印度城市名）時，當時有一位居士（Grihapati，在家信徒），邀請佛陀和僧團第二天接受供養。佛陀默然應允。居士知道佛陀應允后，從座位上起身，頭面頂禮佛足，右繞佛陀后離去，回到自己的住所，通宵準備各種美味的飲食，清晨鋪設座位。派遣使者稟告佛陀時間已到：『齋飯已經準備完畢，請佛陀自行知曉時間。』佛陀和僧團進入居士的住所就座。這位居士知道佛陀和僧團就座后，親自倒水，準備開始供養飲食。當時六群比丘（Chabbaggiya，指六位行為不端的比丘），把缽放在身前，四處張望，居士把飯放到缽中后就過去了。六群比丘說：『為什麼這裡不給飯？』居士說：『已經給了。』六群比丘說：『沒給。』居士說：『看看缽中。』看完后呼喚居士說：『把我的缽拿來。』各位居士說：『你們剛才心在何處？現在才叫拿缽。』佛陀說：『從今以後專心接受齋飯，應當學習。』如果不專心接受齋飯，犯突吉羅。如果專心接受，不犯。（五十八） 又六群比丘，用飯裝滿缽後向其他地方看，各位居士把羹放到缽中后就過去了。六群比丘說：『為什麼這裡不給羹呢？』回答說：『已經給了。』六群比丘說：『沒給。』居士說：『為什麼不看缽中？』看完后說：『把我的缽拿來。』各位居士說：『你們剛才心在何處？現在才叫拿缽。』佛陀聽到這件事後告訴各位比丘：『從今以後專心接受羹，應當學習。』如果不專心接受羹，犯突吉羅。如果專心接受羹，不犯。（五十九） 又六群比丘，把缽裝滿飲食，以至於飯和羹都溢了出來。各位居士說：『飯應該再加，羹也應該再加，為什麼要裝滿缽而浪費呢？』佛陀聽到這件事後告訴各位比丘：
【English Translation】 English version: Leaning on the cheek, a Dukkata (a minor offense). Not leaning on the cheek with the palm, no offense. (57) When the Buddha was in Rajagriha (the capital city of the Magadha kingdom in ancient India), there was a Grihapati (householder) who invited the Buddha and the Sangha (monastic community) to a meal the next day. The Buddha silently accepted. Knowing that the Buddha had accepted, the householder rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and left. He returned to his residence and prepared various delicious foods throughout the night, and arranged seats in the morning. He sent a messenger to inform the Buddha that the time had come: 'The food is ready, may the Buddha know when it is time.' The Buddha and the Sangha entered the householder's residence and sat down. Knowing that the Buddha and the Sangha were seated, the householder personally poured water and prepared to serve the food. At that time, the Chabbaggiya (group of six monks known for their misconduct) monks placed their bowls in front of them and looked around in all directions. The householder put rice into the bowls and passed by. The Chabbaggiya monks said, 'Why isn't rice given here?' The householder said, 'It has been given.' The Chabbaggiya monks said, 'It hasn't been given.' The householder said, 'Look in the bowl.' After looking, they called out to the householder, 'Bring me my bowl.' The householders said, 'Where were your minds just now? Now you are asking for the bowl.' The Buddha said, 'From now on, one should learn to receive food mindfully.' If one does not receive food mindfully, it is a Dukkata. If one receives mindfully, there is no offense. (58) Again, the Chabbaggiya monks, after filling their bowls with rice, looked elsewhere. The householders put soup into the bowls and passed by. The Chabbaggiya monks said, 'Why isn't soup given here?' They replied, 'It has been given.' The Chabbaggiya monks said, 'It hasn't been given.' The householder said, 'Why don't you look in the bowl?' After looking, they said, 'Bring me my bowl.' The householders said, 'Where were your minds just now? Now you are asking for the bowl.' Hearing this, the Buddha said to the monks, 'From now on, one should learn to receive soup mindfully.' If one does not receive soup mindfully, it is a Dukkata. If one receives soup mindfully, there is no offense. (59) Again, the Chabbaggiya monks received food and drink overflowing their bowls, so that the rice and soup spilled out. The householders said, 'Rice should be added more, and soup should be added more, why take so much that it overflows and is wasted?' Hearing this, the Buddha said to the monks:
：「從今不溢缽受食，應當學。」若溢缽受食，突吉羅。不溢缽受，不犯。(六十)
又六群比丘，以羹菜澆飯，但取羹菜處飯食。諸居士呵責言：「何以澆食如小兒？」佛聞是事語諸比丘：「從今等羹飯和合食，應當學。」若不等羹飯食，突吉羅。若羹飯等食，不犯。(六十一)
又六群比丘，飯上若有酥酪及羹，剾中啖如井。諸居士呵責言：「諸比丘食如婆羅門食？」佛聞是事語諸比丘：「從今不應剾中啖如井，應當學。」剾中食，突吉羅。不剾中食，不犯。(六十二)
又六群比丘摶飯食。諸居士呵責言：「諸比丘摶飯如小兒。」佛聞是事語諸比丘：「從今不摶飯食，應當學。」若摶飯食，突吉羅。不摶飯食，不犯。(六十三)
又六群比丘，大摶飯食。諸居士呵責言：「諸比丘大摶飯食，似如有人慾奪驅逐。」佛聞是事語諸比丘：「從今不大摶食，應當學。」若大摶食，突吉羅。不大摶食，不犯。(六十四)
又六群比丘，手把飯食。諸居士呵責言：「諸比丘手把飯食，如田種人。」佛聞是事語諸比丘：「從今不手把飯食，應當學。」手把飯食，突吉羅。不手把飯食，不犯。(六十五)
又時諸比丘次第坐食，有一比丘，食未至便大張口。六群比丘與比坐，以戲故持土
【現代漢語翻譯】 現代漢語譯本： 『從今以後，不要讓食物溢出缽外接受供養，應當學習。』如果食物溢出缽外接受供養，犯突吉羅（Dukkata，一種輕罪）。不讓食物溢出缽外接受供養，不犯。(六十)
又有六群比丘，用菜湯澆飯，只吃菜湯浸泡的地方。居士們呵斥說：『為什麼像小孩子一樣澆飯吃？』佛陀聽到這件事後告訴比丘們：『從今以後，應當學習將菜和飯均勻混合后食用。』如果不均勻混合菜和飯食用，犯突吉羅。如果均勻混合菜和飯食用，不犯。(六十一)
又有六群比丘，在飯上如果有酥酪和菜湯，就從中間挖空來吃，像井一樣。居士們呵斥說：『這些比丘吃飯像婆羅門一樣？』佛陀聽到這件事後告訴比丘們：『從今以後，不應該從中間挖空像井一樣來吃，應當學習。』從中間挖空來吃，犯突吉羅。不從中間挖空來吃，不犯。(六十二)
又有六群比丘，把飯捏成團來吃。居士們呵斥說：『這些比丘捏飯像小孩子一樣。』佛陀聽到這件事後告訴比丘們：『從今以後，不要捏飯來吃，應當學習。』如果捏飯來吃，犯突吉羅。不捏飯來吃，不犯。(六十三)
又有六群比丘，捏很大的飯糰來吃。居士們呵斥說：『這些比丘捏很大的飯糰來吃，好像有人要搶奪驅趕一樣。』佛陀聽到這件事後告訴比丘們：『從今以後，不要捏很大的飯糰來吃，應當學習。』如果捏很大的飯糰來吃，犯突吉羅。不捏很大的飯糰來吃，不犯。(六十四)
又有六群比丘，用手抓飯來吃。居士們呵斥說：『這些比丘用手抓飯來吃，像種田人一樣。』佛陀聽到這件事後告訴比丘們：『從今以後，不要用手抓飯來吃，應當學習。』用手抓飯來吃，犯突吉羅。不用手抓飯來吃，不犯。(六十五)
又有一次，比丘們依次坐著吃飯，有一位比丘，飯還沒到就大張著嘴。六群比丘和他一起坐著，因為戲弄的緣故，拿著土
【English Translation】 English version: 'From now on, one should learn not to receive food that overflows the bowl.' If one receives food that overflows the bowl, it is a Dukkata (a minor offense). If one does not receive food that overflows the bowl, there is no offense. (Sixty)
Furthermore, the group of six bhikkhus (monks), would pour soup and vegetables over their rice, only eating the rice where the soup and vegetables had soaked in. The laypeople criticized them, saying, 'Why do you pour food like children?' When the Buddha heard of this matter, he told the bhikkhus, 'From now on, one should learn to eat the soup and rice mixed evenly.' If one does not eat the soup and rice mixed evenly, it is a Dukkata. If one eats the soup and rice mixed evenly, there is no offense. (Sixty-one)
Furthermore, the group of six bhikkhus, if there was ghee (clarified butter), curd, or soup on the rice, would hollow out the middle to eat, like a well. The laypeople criticized them, saying, 'Do these bhikkhus eat like Brahmins?' When the Buddha heard of this matter, he told the bhikkhus, 'From now on, one should not hollow out the middle to eat like a well; one should learn.' Hollowing out the middle to eat, it is a Dukkata. Not hollowing out the middle to eat, there is no offense. (Sixty-two)
Furthermore, the group of six bhikkhus would make balls of rice to eat. The laypeople criticized them, saying, 'These bhikkhus make balls of rice like children.' When the Buddha heard of this matter, he told the bhikkhus, 'From now on, one should not make balls of rice to eat; one should learn.' If one makes balls of rice to eat, it is a Dukkata. If one does not make balls of rice to eat, there is no offense. (Sixty-three)
Furthermore, the group of six bhikkhus would make large balls of rice to eat. The laypeople criticized them, saying, 'These bhikkhus make large balls of rice to eat, as if someone were about to snatch it away and chase them off.' When the Buddha heard of this matter, he told the bhikkhus, 'From now on, one should not make large balls of rice to eat; one should learn.' If one makes large balls of rice to eat, it is a Dukkata. If one does not make large balls of rice to eat, there is no offense. (Sixty-four)
Furthermore, the group of six bhikkhus would hold rice in their hands to eat. The laypeople criticized them, saying, 'These bhikkhus hold rice in their hands to eat, like farmers.' When the Buddha heard of this matter, he told the bhikkhus, 'From now on, one should not hold rice in their hands to eat; one should learn.' Holding rice in their hands to eat, it is a Dukkata. Not holding rice in their hands to eat, there is no offense. (Sixty-five)
Furthermore, at one time, the bhikkhus were sitting in order to eat, and one bhikkhu opened his mouth wide before the food arrived. The group of six bhikkhus, sitting with him, jokingly held dirt
塊著口中。爾時眾中有如是不清凈事，佛言：「從今不豫張口待飯食，應當學。」若食未至豫張口待食，突吉羅。不豫張口待，不犯。(六十六)
有時六群比丘唅食語，羹飯從口流出，比坐比丘見便吐逆。佛言：「從今不唅食語，應當學。」若唅食語，突吉羅。不唅食語，不犯。(六十七)
又六群比丘嚙半食，半在口中，半在手中。佛言：「從今不嚙半食，應當學。」若嚙半食，突吉羅。不嚙半食，不犯。(六十八)
佛在伽維羅衛國。爾時摩訶男釋，請佛及僧明日食，佛默然受。知佛默然受已，即從坐起頭面禮足右繞而去。還自舍通夜辦種種多美飲食，早起敷座處，遣使白佛言：「時到！食具已辦，佛自知時。」佛著衣持缽及僧入摩訶男舍坐。摩訶男見佛坐已，自手行水。是食乳已辨，自手下飯與乳，諸比丘吸食作聲。爾時有比丘先是伎兒，聞是聲即起舞。諸比丘大笑，笑時口中飯粒出，有鼻孔中出者，諸居士呵責言：「諸沙門釋子自言：『善好有德。』云何令他笑如伎兒？」佛見諸比丘作是事，聞諸居士呵責時佛默然。食后以是事集比丘僧，佛知故問舞比丘：「汝以何心舞？」答言：「世尊！欲出諸比丘吸食過罪，及戲笑故。」佛言：「從今不吸食，應當學。」若吸食作聲食，突吉羅。不
【現代漢語翻譯】 現代漢語譯本： 閉著嘴巴等待食物。當時僧團中有這種不清凈的行為，佛說：『從今以後，不應預先張開嘴巴等待飯食，應當學習。』如果食物還沒到就預先張開嘴巴等待，犯突吉羅（Dukkata，輕罪）。不預先張開嘴巴等待，不犯。(六十六) 有時六群比丘（Six Monks，指行為不端的六位比丘）含著食物說話，湯和飯從口中流出，同座的比丘看見就感到噁心想吐。佛說：『從今以後，不應含著食物說話，應當學習。』如果含著食物說話，犯突吉羅。不含著食物說話，不犯。(六十七) 又有六群比丘咬一半食物，一半在口中，一半在手中。佛說：『從今以後，不應咬一半食物，應當學習。』如果咬一半食物，犯突吉羅。不咬一半食物，不犯。(六十八) 佛陀在伽維羅衛國（Kapilavastu，古印度釋迦族居住地）的時候。當時，摩訶男釋（Mahanama，釋迦族人，佛陀的親屬），邀請佛陀和僧團第二天接受供養，佛陀默然應允。摩訶男釋知道佛陀默然應允后，就從座位上起身，頂禮佛足，右繞佛陀后離開。回到自己的住所，通宵準備各種美味的飲食，早晨起來鋪設座位，派使者稟告佛陀說：『時間到了！食物已經準備好，請佛陀自行知曉時間。』佛陀穿好衣服，拿著缽，和僧團一起進入摩訶男釋的住所就座。摩訶男釋看見佛陀就座后，親自倒水。食物是乳粥，親自盛飯和乳粥。眾比丘吸食時發出聲音。當時有一位比丘以前是藝人，聽到這種聲音就起身跳舞。眾比丘大笑，笑的時候口中的飯粒飛出，有的從鼻孔中出來，眾居士呵斥說：『這些沙門釋子（Shramana Shakya，釋迦族的修行者）自稱：『善良美好有德行。』怎麼能讓人像藝人一樣大笑呢？』佛陀看見眾比丘做出這種事，聽到眾居士的呵斥，佛陀默然不語。飯後，因為這件事召集比丘僧團，佛陀明知故問跳舞的比丘：『你以什麼心跳舞？』回答說：『世尊！想要揭露出眾比丘吸食的過失，以及戲笑的緣故。』佛陀說：『從今以後，不應吸食，應當學習。』如果吸食發出聲音，犯突吉羅。不
【English Translation】 English version: Closing the mouth while waiting for food. At that time, there were such impure actions in the Sangha (community of monks), and the Buddha said: 'From now on, one should not open the mouth in advance to wait for food, one should learn this.' If one opens the mouth in advance to wait for food before the food arrives, it is a Dukkata (minor offense). Not opening the mouth in advance to wait, there is no offense. (Sixty-sixth) Sometimes the Six Monks (a group of six monks known for misbehavior) speak with food in their mouths, and the soup and rice flow out of their mouths. The monks sitting nearby see this and feel nauseous. The Buddha said: 'From now on, one should not speak with food in the mouth, one should learn this.' If one speaks with food in the mouth, it is a Dukkata. Not speaking with food in the mouth, there is no offense. (Sixty-seventh) Also, the Six Monks sometimes bite half of their food, with half in their mouth and half in their hand. The Buddha said: 'From now on, one should not bite half of the food, one should learn this.' If one bites half of the food, it is a Dukkata. Not biting half of the food, there is no offense. (Sixty-eighth) The Buddha was in Kapilavastu (ancient city, the Shakya clan's territory). At that time, Mahanama (a member of the Shakya clan, relative of the Buddha), invited the Buddha and the Sangha to a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had silently accepted, Mahanama rose from his seat, bowed his head to the Buddha's feet, circumambulated him to the right, and left. Returning to his residence, he prepared various delicious foods throughout the night, and in the morning, he set up seats and sent a messenger to inform the Buddha, saying: 'The time has come! The food is ready, may the Buddha know the time himself.' The Buddha put on his robes, carried his bowl, and entered Mahanama's residence with the Sangha and sat down. Seeing the Buddha seated, Mahanama personally poured water. The food was milk porridge, and he personally served rice and milk porridge. The monks made noises while slurping the food. At that time, there was a monk who used to be a performer, and upon hearing this sound, he got up and danced. The monks laughed loudly, and when they laughed, grains of rice flew out of their mouths, and some came out of their nostrils. The laypeople scolded, saying: 'These Shramana Shakyas (ascetics of the Shakya clan) claim to be: 'Good, virtuous, and virtuous.' How can they make others laugh like performers?' The Buddha saw the monks doing this and heard the laypeople scolding, and the Buddha remained silent. After the meal, he gathered the Sangha because of this matter, and the Buddha knowingly asked the dancing monk: 'With what intention did you dance?' He replied: 'Venerable One! I wanted to expose the faults of the monks slurping food, and because of the playfulness.' The Buddha said: 'From now on, one should not slurp food, one should learn this.' If one slurps food and makes noise, it is a Dukkata. Not
吸食作聲，不犯。(六十九)
又六群比丘，嚼食唼唼作聲。諸居士呵責言：「沙門釋子自言：『善好有德。』嚼食唼唼作聲，如豬唼食。」佛言：「從今不嚼食作聲，應當學。」嚼食作聲食，突吉羅。不嚼食作聲，不犯。(七十)
又六群比丘，滿口著飯漸漸咽。諸居士呵責言：「如獼猴食。」佛言：「從今不未嚥食食，應當學。」未嚥食食，突吉羅。咽已食，不犯。(七十一)
又六群比丘吐舌食，作是言：「誰能全吞令摶不壞？」諸居士呵責言：「諸比丘吐舌食如小兒。」佛言：「從今不吐舌食，應當學。」吐舌食，突吉羅。不吐舌，不犯。(七十二)
又六群比丘縮鼻食。諸居士呵責言：「應好棄涕，為寒耶？為啖蒜耶？」佛言：「從今不縮鼻食，應當學。」縮鼻食，突吉羅。不縮鼻食，不犯。(七十三)
又六群比丘舐手食。諸居士呵責言：「羹飯盡當更益，何以舐手？」佛言：「從今不舐手食，應當學。」若舐手食，突吉羅。不舐手食，不犯。(七十四)
又六群比丘，指抆缽食。諸居士呵責言：「羹飯盡當更益，何以指抆缽食？」佛言：「從今不指抆缽食，應當學。」若指抆缽食，突吉羅。不指抆缽食，不犯。(七十五)
又六群比丘食著手振卻。諸居士
【現代漢語翻譯】 現代漢語譯本 吸食發出聲音，不犯。（六十九） 又有六群比丘，咀嚼食物時發出唼唼的聲音。一些在家居士呵斥他們說：『沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的出家弟子）自稱『善良美好且有德行』，卻咀嚼食物發出唼唼的聲音，就像豬在吃食一樣。』佛陀說：『從今以後，不咀嚼食物發出聲音，應當學習。』咀嚼食物發出聲音，犯突吉羅（Duṣkṛta，一種輕罪）。不咀嚼食物發出聲音，不犯。（七十） 又有六群比丘，嘴裡塞滿飯，慢慢地吞嚥。一些在家居士呵斥他們說：『像猴子一樣吃東西。』佛陀說：『從今以後，不未完全嚥下食物就繼續吃，應當學習。』未完全嚥下食物就繼續吃，犯突吉羅。嚥下后才吃，不犯。（七十一） 又有六群比丘吐出舌頭吃東西，還說：『誰能完全吞下，讓食物團塊不散開？』一些在家居士呵斥他們說：『這些比丘吐舌頭吃東西，像小孩子一樣。』佛陀說：『從今以後，不吐舌頭吃東西，應當學習。』吐舌頭吃東西，犯突吉羅。不吐舌頭，不犯。（七十二） 又有六群比丘吸溜著鼻子吃東西。一些在家居士呵斥他們說：『應該好好地擦鼻涕，是冷嗎？還是吃了蒜？』佛陀說：『從今以後，不吸溜著鼻子吃東西，應當學習。』吸溜著鼻子吃東西，犯突吉羅。不吸溜著鼻子吃東西，不犯。（七十三） 又有六群比丘舔著手吃東西。一些在家居士呵斥他們說：『羹和飯吃完了可以再添，為什麼要舔手？』佛陀說：『從今以後，不舔手吃東西，應當學習。』如果舔手吃東西，犯突吉羅。不舔手吃東西，不犯。（七十四） 又有六群比丘，用手指擦拭缽來吃東西。一些在家居士呵斥他們說：『羹和飯吃完了可以再添，為什麼要用手指擦拭缽來吃東西？』佛陀說：『從今以後，不用手指擦拭缽來吃東西，應當學習。』如果用手指擦拭缽來吃東西，犯突吉羅。不用手指擦拭缽來吃東西，不犯。（七十五） 又有六群比丘，吃東西沾到手上后就抖掉。一些在家居士
【English Translation】 English version Making sucking sounds while eating is not an offense. (Sixty-nine) Furthermore, the group-of-six monks made 'shasha' sounds while chewing food. Some laypeople criticized them, saying, 'The Śrāmaṇa Śākya-putras (釋迦牟尼的出家弟子, ascetic disciples of Shakyamuni) claim to be 'good and virtuous,' yet they make 'shasha' sounds while chewing, like pigs eating.' The Buddha said, 'From now on, one should train oneself not to make sounds while chewing.' Making sounds while chewing is a Duṣkṛta (突吉羅, a minor offense). Not making sounds while chewing is not an offense. (Seventy) Furthermore, the group-of-six monks filled their mouths with food and swallowed it slowly. Some laypeople criticized them, saying, 'They eat like monkeys.' The Buddha said, 'From now on, one should train oneself not to eat before swallowing the previous mouthful.' Eating before swallowing is a Duṣkṛta. Eating after swallowing is not an offense. (Seventy-one) Furthermore, the group-of-six monks ate with their tongues sticking out, saying, 'Who can swallow completely without the food ball breaking apart?' Some laypeople criticized them, saying, 'These monks eat with their tongues sticking out like children.' The Buddha said, 'From now on, one should train oneself not to eat with one's tongue sticking out.' Eating with one's tongue sticking out is a Duṣkṛta. Not sticking out one's tongue is not an offense. (Seventy-two) Furthermore, the group-of-six monks ate while sniffling. Some laypeople criticized them, saying, 'They should wipe their noses properly. Are they cold? Or did they eat garlic?' The Buddha said, 'From now on, one should train oneself not to eat while sniffling.' Eating while sniffling is a Duṣkṛta. Not eating while sniffling is not an offense. (Seventy-three) Furthermore, the group-of-six monks licked their hands while eating. Some laypeople criticized them, saying, 'If the soup or rice is finished, you can always ask for more. Why lick your hands?' The Buddha said, 'From now on, one should train oneself not to lick one's hands while eating.' Licking one's hands while eating is a Duṣkṛta. Not licking one's hands while eating is not an offense. (Seventy-four) Furthermore, the group-of-six monks wiped their bowls with their fingers while eating. Some laypeople criticized them, saying, 'If the soup or rice is finished, you can always ask for more. Why wipe the bowl with your fingers while eating?' The Buddha said, 'From now on, one should train oneself not to wipe the bowl with one's fingers while eating.' Wiping the bowl with one's fingers while eating is a Duṣkṛta. Not wiping the bowl with one's fingers while eating is not an offense. (Seventy-five) Furthermore, the group-of-six monks shook off food from their hands after eating. Some laypeople
呵責言：「諸比丘食如王如大臣，振手食棄。」佛言：「從今不振手食，應當學。」振手食，突吉羅。不振手食，不犯。(七十六)
又六群比丘棄著手飯。諸居士呵責言：「是諸沙門不善，不種不獲，但啖復棄。」佛言：「從今不棄著手飯，應當學。」棄著手飯，突吉羅。不棄，不犯。(七十七)
爾時六群比丘，膩手便捉飲器，比坐比丘見便吐逆。佛言：「從今不膩手捉飲器，應當學。」膩手捉飲器，突吉羅。不膩手捉，不犯。(七十八)
又六群比丘，不病自為索飯索羹。佛言：「從今不病不自為索飯索羹，應當學。」不病自索羹飯，突吉羅。若病索，不犯。(七十九)
又六群比丘，以飯覆羹，更望得故。語諸居士言：「此中著羹。」答言：「先啖缽中飯覆者。」佛言：「從今不飯覆羹慾望更得，應當學。」若飯覆羹更望得者，突吉羅。更不望得覆者，不犯。(八十)
又六群比丘。呵相看比坐缽中，作是言：「汝多我少，我少汝多。」佛言：「不訶相看比坐缽，應當學。」呵相看比坐缽，突吉羅。不呵相看，不犯。(八十一)
又一比丘僧中食時看余處，六群比丘與作比坐，以戲笑故，持骨著其缽中。此比丘持手著缽中欲食，觸骨驚怖。以是事故，佛言：「端視缽食
【現代漢語翻譯】 現代漢語譯本 （七十六）有人指責說：『這些比丘像國王和大臣一樣吃飯，抖著手把食物扔掉。』佛說：『從今以後，不準抖手扔食物，應當學習。』抖手扔食物，犯突吉羅（一種輕罪）。不抖手扔食物，不犯戒。
（七十七）又有六群比丘把手中的飯丟棄。一些居士指責說：『這些沙門不好，不耕種也不收穫，只是吃卻又丟棄。』佛說：『從今以後，不準丟棄手中的飯，應當學習。』丟棄手中的飯，犯突吉羅。不丟棄，不犯戒。
（七十八）當時，六群比丘用油膩的手去拿飲水器，同座的比丘看見了就想嘔吐。佛說：『從今以後，不準用油膩的手拿飲水器，應當學習。』用油膩的手拿飲水器，犯突吉羅。不用油膩的手拿，不犯戒。
（七十九）又有六群比丘，沒有生病卻自己去索要飯和羹。佛說：『從今以後，沒有生病不準自己去索要飯和羹，應當學習。』沒有生病自己索要羹飯，犯突吉羅。如果生病了索要，不犯戒。
（八十）又有六群比丘，用飯蓋住羹，希望得到更多的食物。他們對居士們說：『這裡面放著羹。』居士們回答說：『先把缽里蓋著的飯吃掉吧。』佛說：『從今以後，不準用飯蓋住羹，希望得到更多的食物，應當學習。』如果用飯蓋住羹，希望得到更多的食物，犯突吉羅。如果不希望得到更多而蓋住，不犯戒。
（八十一）又有六群比丘，互相指責觀看同座比丘的缽，說：『你多我少，我少你多。』佛說：『不準互相指責觀看同座比丘的缽，應當學習。』互相指責觀看同座比丘的缽，犯突吉羅。不互相指責觀看，不犯戒。
又有一個比丘在僧團中吃飯時看向別處，六群比丘就和他同座，爲了戲弄他，把骨頭放在他的缽中。這個比丘伸手到缽中想吃飯，摸到骨頭嚇了一跳。因為這件事，佛說：『要端正地看著缽吃飯。』
【English Translation】 English version (76) People criticized, 'These Bhikkhus eat like kings and ministers, shaking their hands and discarding food.' The Buddha said, 'From now on, do not shake hands and discard food; you should learn this.' Shaking hands and discarding food is a Dukkaṭa (a minor offense). Not shaking hands and discarding food is not an offense.
(77) Furthermore, the group-of-six Bhikkhus discarded handfuls of rice. Some laypeople criticized, 'These ascetics are not good; they neither sow nor reap, but only eat and then discard.' The Buddha said, 'From now on, do not discard handfuls of rice; you should learn this.' Discarding handfuls of rice is a Dukkaṭa. Not discarding is not an offense.
(78) At that time, the group-of-six Bhikkhus, with greasy hands, would grasp the drinking vessel, and the Bhikkhus sitting nearby would see this and feel like vomiting. The Buddha said, 'From now on, do not grasp the drinking vessel with greasy hands; you should learn this.' Grasping the drinking vessel with greasy hands is a Dukkaṭa. Not grasping with greasy hands is not an offense.
(79) Furthermore, the group-of-six Bhikkhus, without being ill, would themselves ask for rice and soup. The Buddha said, 'From now on, without being ill, do not ask for rice and soup for yourselves; you should learn this.' Asking for soup and rice for oneself without being ill is a Dukkaṭa. If one is ill and asks, it is not an offense.
(80) Furthermore, the group-of-six Bhikkhus would cover the soup with rice, hoping to get more. They would say to the laypeople, 'There is soup in here.' The laypeople would reply, 'First eat the rice covering the bowl.' The Buddha said, 'From now on, do not cover the soup with rice, hoping to get more; you should learn this.' If one covers the soup with rice, hoping to get more, it is a Dukkaṭa. If one covers it without hoping to get more, it is not an offense.
(81) Furthermore, the group-of-six Bhikkhus would criticize and look at the bowls of the Bhikkhus sitting nearby, saying, 'You have more, I have less; I have less, you have more.' The Buddha said, 'Do not criticize and look at the bowls of the Bhikkhus sitting nearby; you should learn this.' Criticizing and looking at the bowls of the Bhikkhus sitting nearby is a Dukkaṭa. Not criticizing and looking is not an offense.
Furthermore, when one Bhikkhu was eating in the Sangha (monastic community) and looking elsewhere, the group-of-six Bhikkhus sat next to him and, as a joke, put a bone in his bowl. This Bhikkhu reached into the bowl to eat and, touching the bone, was startled. Because of this incident, the Buddha said, 'Eat while looking directly at your bowl.'
，應當學。」若不端視缽食，突吉羅。端視缽食，不犯。(八十二)
又六群比丘多受食，不次第啖盡殘在缽中，便著水湯棄，滿澡盤中，收殘食器皆滿。諸居士呵責言：「是諸沙門不善，不種不獲，但能啖復棄。」佛言：「次第啖食盡，應當學。」不次第啖食盡，突吉羅。次第啖盡，不犯。(八十三)
佛在迦毗羅國。爾時有居士，請佛及僧明日食，佛默然受。居士知佛默然受已，從坐起頭面禮佛足右繞而去，還自舍通夜辦種種多美飲食，早起敷坐處，遣使白佛：「時到！食辦，佛自知時。」佛及僧到居士舍，新堂上水精作地。諸比丘洗缽水中有殘食，舍著堂上似如吐。諸居士呵責言：「是諸比丘不善，更有屏處可棄此水，何以乃棄此堂上？」佛言：「洗缽水有飯，不問主人不應棄捨內，應當學。」若不問主人棄捨內，突吉羅。問主人棄者，不犯。(八十四竟)◎
十誦律卷第十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十(第三誦之七)
後秦北印度三藏弗若多羅譯眾學法之餘
◎佛在舍衛國。爾時波斯匿王，立如是法：「若佛在祇洹，我當日日往。」時王聞佛在祇洹，即敕御者嚴駕。御者受教，嚴駕已辦白言：「大王！嚴駕已竟，王自知時。
【現代漢語翻譯】 現代漢語譯本：『應當學習。』如果不端正地看著缽中的食物，犯突吉羅罪（輕罪）。端正地看著缽中的食物，不犯（罪）。（八十二） 又有六群比丘（指行為不端的比丘團體）多受食物，不按順序吃完，將剩餘的留在缽中，然後用水沖洗丟棄，裝滿了洗手盤，收集剩餘的餐具也都滿了。一些居士（在家信徒）呵斥他們說：『這些沙門（出家人）不好，不耕種也不收穫，只會吃然後丟棄。』佛說：『按順序吃完食物，應當學習。』不按順序吃完食物，犯突吉羅罪。按順序吃完，不犯（罪）。（八十三） 佛陀在迦毗羅國（Kapilavastu）。當時有一位居士，邀請佛陀和僧團第二天去他家吃飯，佛陀默然接受了。居士知道佛陀默然接受后，從座位上起身，頭面禮拜佛足，右繞佛陀后離去，回到自己家中通宵準備各種豐盛美味的飲食，早起鋪設座位，派人稟告佛陀：『時間到了！齋飯已經準備好，佛陀您自己知道時間。』佛陀和僧團到達居士的家，新堂上是用水晶做成的地面。一些比丘洗缽的水中有殘餘的食物，丟棄在堂上，看起來像吐出來一樣。一些居士呵斥他們說：『這些比丘不好，明明有其他隱蔽的地方可以丟棄這些水，為什麼要丟棄在這堂上？』佛說：『洗缽的水中有飯，不詢問主人不應該丟棄在室內，應當學習。』如果不詢問主人就丟棄在室內，犯突吉羅罪。詢問主人後丟棄，不犯（罪）。（八十四 完） 《十誦律》卷第十九 大正藏第 23 冊 No. 1435 《十誦律》 《十誦律》卷第二十（第三誦之七） 後秦北印度三藏弗若多羅（Punyatara）譯眾學法之餘 佛陀在舍衛國（Sravasti）。當時波斯匿王（Prasenajit），制定了這樣的規矩：『如果佛陀在祇洹精舍（Jetavana），我應當每天都去拜訪。』當時國王聽說佛陀在祇洹精舍，就命令御者準備車駕。御者接受命令，準備好車駕后稟告說：『大王！車駕已經準備完畢，請大王您自己決定時間。』
【English Translation】 English version: 'One should learn.' If one does not look properly at the food in the bowl, it is a Dukkrata offense (minor offense). Looking properly at the food in the bowl, there is no offense. (Eighty-two) Furthermore, the six-group Bhikkhus (referring to a group of monks with misconduct) received too much food, did not eat it in order, and left the leftovers in the bowl. Then they discarded it with water, filling the washbasin, and all the collected leftover utensils were full. Some laypeople (householders) scolded them, saying, 'These Shramanas (ascetics) are not good; they neither plant nor harvest, but only eat and then discard.' The Buddha said, 'One should learn to eat the food in order. 'Not eating the food in order is a Dukkrata offense. Eating it in order, there is no offense. (Eighty-three) The Buddha was in Kapilavastu (Kapilavastu). At that time, there was a householder who invited the Buddha and the Sangha (monastic community) to his house for a meal the next day. The Buddha silently accepted. The householder, knowing that the Buddha had silently accepted, rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and departed. Returning to his own house, he prepared various abundant and delicious foods all night long. Early in the morning, he laid out the seating and sent a messenger to inform the Buddha, 'The time has come! The meal is ready; the Buddha knows the time himself.' The Buddha and the Sangha arrived at the householder's house, where the new hall had a floor made of crystal. Some Bhikkhus, with leftover food in their bowl-washing water, discarded it on the hall floor, looking as if they were spitting it out. Some householders scolded them, saying, 'These Bhikkhus are not good; there are other secluded places where this water could be discarded. Why discard it in this hall?' The Buddha said, 'If there is rice in the bowl-washing water, one should not discard it indoors without asking the host; one should learn.' If one discards it indoors without asking the host, it is a Dukkrata offense. Discarding it after asking the host, there is no offense. (End of Eighty-four) Vinaya in Ten Recitations, Scroll 19 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Scroll 20 (Seventh of the Third Recitation) Translated by Punyatara (Punyatara), a Tripitaka master from Northern India of the Later Qin Dynasty, Remaining of the Dharma of Collective Learning The Buddha was in Sravasti (Sravasti). At that time, King Prasenajit (Prasenajit) established such a rule: 'If the Buddha is in Jetavana (Jetavana), I should visit him every day.' At that time, the king heard that the Buddha was in Jetavana, so he ordered the charioteer to prepare the chariot. The charioteer received the order, prepared the chariot, and reported, 'Great King! The chariot is ready; please decide the time yourself, Great King.'
」王即乘乘出城向祇洹。王在乘上，六群比丘為王說法言：「大王！色無常、受想行識無常。」是中有比丘少欲知足行頭陀，見是事心不喜，種種因緣呵責：「云何名比丘，人在乘上，步為說法。」諸比丘以是事向佛廣說。佛語諸比丘：「人無病乘乘，不應為說法，應當學。」若不病乘乘為說法，突吉羅。為病人說法，不犯。(八十五)
又時王在前行，六群比丘隨後行，為說法言：「大王！色無常、受想行識無常。」佛語諸比丘：「人不病在前行，不隨後為說法，應當學。」若為不病在前行人說法，突吉羅。為病人說法，不犯。(八十六)
又時王在道中行，六群比丘在道外，為王說法言：「大王！色無常、受想行識無常。」佛語諸比丘：「若人不病在道中行，比丘在道外行，不應為說法，應當學。」若自在道外為道中行不病人說法，突吉羅。為病人說法，不犯。(八十七)
諸王行法，持床榻自隨，王在高床上坐，六群比丘立為說法：「大王！色受想行識無常。」佛語諸比丘：「從今無病人坐、比丘立，不為說法，應當學。」若自立為坐不病人說法，突吉羅。為病人說法，不犯。(八十八)
王於六群比丘，無大恭敬心。六群比丘或得卑小坐處，王自坐高處，六群比丘在卑下處，為王說
【現代漢語翻譯】 現代漢語譯本 國王於是乘坐車輦出城前往祇洹（Jetavana）。國王在車上時，六群比丘為國王說法，說：『大王！色（rupa，物質現象）是無常的，受（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）、識（vijnana，意識）也是無常的。』其中有少欲知足、奉行頭陀行（dhutanga，苦行）的比丘，見到這件事心中不喜，用種種因緣呵責他們：『怎麼能叫比丘呢？人在車上，你們卻步行著為他說法。』諸位比丘將這件事詳細地告訴了佛陀。佛陀告訴諸位比丘：『人沒有生病坐在車上，不應該為他說法，應當學習。』如果不生病卻坐在車上，還為他說法，就犯突吉羅（dukkhata，輕罪）。為病人說法，不犯。（八十五） 又有一次，國王在前面走，六群比丘在後面跟著走，為他說法，說：『大王！色是無常的，受想行識也是無常的。』佛陀告訴諸位比丘：『人沒有生病在前面走，不應該在後面跟著為他說法，應當學習。』如果為沒有生病在前面走的人說法，就犯突吉羅。為病人說法，不犯。（八十六） 又有一次，國王在道路中行走，六群比丘在道路外，為國王說法，說：『大王！色是無常的，受想行識也是無常的。』佛陀告訴諸位比丘：『如果人沒有生病在道路中行走，比丘在道路外行走，不應該為他說法，應當學習。』如果在道路外為在道路中行走且沒有生病的人說法，就犯突吉羅。為病人說法，不犯。（八十七） 諸位國王行法時，帶著床榻跟隨自己，國王在高床上坐著，六群比丘站立著為他說法：『大王！色受想行識是無常的。』佛陀告訴諸位比丘：『從今以後，沒有生病的人坐著，比丘站立著，不為說法，應當學習。』如果自己站立著為坐著的沒有生病的人說法，就犯突吉羅。為病人說法，不犯。（八十八） 國王對於六群比丘，沒有很大的恭敬心。六群比丘有時得到低下的坐處，國王自己坐在高處，六群比丘在卑下的地方，為國王說
【English Translation】 English version Then the king rode out of the city towards Jeta's Grove (祇洹, a monastery). While the king was on the carriage, the Group-of-Six bhikkhus (比丘, monks) preached to the king, saying: 'Great King! Form (色, rupa) is impermanent, feeling (受, vedana), perception (想, sanna), volition (行, sankhara), and consciousness (識, vijnana) are impermanent.' Among them, there was a bhikkhu who was content with little, practicing the ascetic practices (頭陀行, dhutanga), and upon seeing this, his heart was displeased. He rebuked them with various reasons: 'How can you be called bhikkhus? The person is on the carriage, yet you walk and preach to him.' The bhikkhus told the Buddha about this in detail. The Buddha told the bhikkhus: 'One should not preach to a person who is not ill and is riding on a carriage; one should train oneself.' If one preaches to someone who is not ill and is riding on a carriage, it is a dukkata (突吉羅, wrong doing). There is no offense in preaching to a sick person. (Eighty-five) Again, at one time, the king was walking in front, and the Group-of-Six bhikkhus were walking behind, preaching to him, saying: 'Great King! Form is impermanent, feeling, perception, volition, and consciousness are impermanent.' The Buddha told the bhikkhus: 'One should not preach to a person who is not ill and is walking in front while following behind; one should train oneself.' If one preaches to a person who is not ill and is walking in front, it is a dukkata. There is no offense in preaching to a sick person. (Eighty-six) Again, at one time, the king was walking in the road, and the Group-of-Six bhikkhus were outside the road, preaching to the king, saying: 'Great King! Form is impermanent, feeling, perception, volition, and consciousness are impermanent.' The Buddha told the bhikkhus: 'If a person who is not ill is walking in the road, and the bhikkhus are walking outside the road, one should not preach to him; one should train oneself.' If one preaches to a person who is not ill and is walking in the road while being outside the road, it is a dukkata. There is no offense in preaching to a sick person. (Eighty-seven) When the kings practiced the Dharma, they carried a bed along with them. The king sat on a high bed, and the Group-of-Six bhikkhus stood and preached to him: 'Great King! Form, feeling, perception, volition, and consciousness are impermanent.' The Buddha told the bhikkhus: 'From now on, one should not preach when a person who is not ill is sitting and the bhikkhus are standing; one should train oneself.' If one stands and preaches to a sitting person who is not ill, it is a dukkata. There is no offense in preaching to a sick person. (Eighty-eight) The king did not have great respect for the Group-of-Six bhikkhus. The Group-of-Six bhikkhus sometimes obtained a low seat, while the king himself sat in a high place. The Group-of-Six bhikkhus were in a humble place, preaching to the king.
法言：「大王！色受想行識無常。」佛語諸比丘：「人無病在高處，自在下處，不為說法，應當學。」若自在下處，為高處不病人說法，突吉羅。為病人說法，不犯。(八十九)
有時王身大坐久便臥，六群比丘坐，為說法言：「大王！色受想行識無常。」佛語諸比丘：「人無病臥、比丘坐，不為說法，應當學。」若自坐為臥不病人說法，突吉羅。為病人說法，不犯。(九十)
有時王覆頭，六群比丘，為王說法言：「大王！色受想行識無常。」佛語諸比丘：「不為覆頭人說法，除病，應當學。」若為覆頭不病人說法，突吉羅。為病人說法，不犯。(九十一)
有時王裹頭，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不為裹頭人說法，除病，應當學。」若為不病裹頭人說法，突吉羅。為病人說法，不犯。(九十二)
有時王肘隱人肩，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不應為肘隱人肩者說法，除病，應當學。」若為肘隱人肩不病人說法，突吉羅。為病人說，不犯。(九十三)
有時王叉腰，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不為叉腰人說法，除病，應當學。」若為不病叉腰人說法，突吉羅。為病人說
【現代漢語翻譯】 現代漢語譯本： 法言：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴眾比丘：『如果有人沒有生病，卻在高處，而另一個人在低處，不應該為他說法，應當學習。』如果自己處在低處，為在高處沒有生病的人說法，犯突吉羅（duḥkṛta，輕罪）。為生病的人說法，不犯戒。(八十九)
有時國王身體疲憊，坐久了就躺下，六群比丘（Chabbaggiya bhikkhus，六個行為不端的比丘團體）仍然坐著，為國王說法：『大王！色、受、想、行、識都是無常的。』佛陀告訴眾比丘：『如果有人沒有生病而躺著，比丘坐著，不應該為他說法，應當學習。』如果自己坐著，為躺著沒有生病的人說法，犯突吉羅。為生病的人說法，不犯戒。(九十)
有時國王用東西遮蓋頭部，六群比丘為國王說法：『大王！色、受、想、行、識都是無常的。』佛陀告訴眾比丘：『不應該為遮蓋頭部的人說法，除非是生病，應當學習。』如果為遮蓋頭部沒有生病的人說法，犯突吉羅。為生病的人說法，不犯戒。(九十一)
有時國王用布包裹頭部，六群比丘為國王說法：『大王！色、受、想、行、識都是無常的。』佛陀告訴眾比丘：『不應該為包裹頭部的人說法，除非是生病，應當學習。』如果為包裹頭部沒有生病的人說法，犯突吉羅。為生病的人說法，不犯戒。(九十二)
有時國王用手肘支撐在別人的肩膀上，六群比丘為國王說法：『大王！色、受、想、行、識都是無常的。』佛陀告訴眾比丘：『不應該為用手肘支撐在別人肩膀上的人說法，除非是生病，應當學習。』如果為用手肘支撐在別人肩膀上沒有生病的人說法，犯突吉羅。為生病的人說法，不犯戒。(九十三)
有時國王叉著腰，六群比丘為國王說法：『大王！色、受、想、行、識都是無常的。』佛陀告訴眾比丘：『不應該為叉腰的人說法，除非是生病，應當學習。』如果為叉腰沒有生病的人說法，犯突吉羅。為生病的人說法，不犯戒。
【English Translation】 English version: The Dharma says: 'Great King! Rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are impermanent.' The Buddha told the bhikkhus: 'If a person is not ill and is in a high place, and another is in a low place, one should not teach the Dharma to him; one should train oneself.' If one is in a low place and teaches the Dharma to a healthy person in a high place, it is a duḥkṛta (wrongdoing). If one teaches the Dharma to a sick person, there is no offense. (89)
Sometimes the king's body was tired, and after sitting for a long time, he would lie down. The Chabbaggiya bhikkhus (group of six monks) would remain seated and teach the Dharma to the king, saying: 'Great King! Rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are impermanent.' The Buddha told the bhikkhus: 'If a person is lying down without being ill, and the bhikkhus are sitting, one should not teach the Dharma to him; one should train oneself.' If one is sitting and teaches the Dharma to a healthy person who is lying down, it is a duḥkṛta. If one teaches the Dharma to a sick person, there is no offense. (90)
Sometimes the king covered his head, and the Chabbaggiya bhikkhus taught the Dharma to the king, saying: 'Great King! Rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are impermanent.' The Buddha told the bhikkhus: 'One should not teach the Dharma to a person who has covered his head, unless he is ill; one should train oneself.' If one teaches the Dharma to a healthy person who has covered his head, it is a duḥkṛta. If one teaches the Dharma to a sick person, there is no offense. (91)
Sometimes the king wrapped his head, and the Chabbaggiya bhikkhus taught the Dharma, saying: 'Great King! Rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are impermanent.' The Buddha told the bhikkhus: 'One should not teach the Dharma to a person who has wrapped his head, unless he is ill; one should train oneself.' If one teaches the Dharma to a healthy person who has wrapped his head, it is a duḥkṛta. If one teaches the Dharma to a sick person, there is no offense. (92)
Sometimes the king rested his elbow on someone's shoulder, and the Chabbaggiya bhikkhus taught the Dharma, saying: 'Great King! Rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are impermanent.' The Buddha told the bhikkhus: 'One should not teach the Dharma to a person who is resting his elbow on someone's shoulder, unless he is ill; one should train oneself.' If one teaches the Dharma to a healthy person who is resting his elbow on someone's shoulder, it is a duḥkṛta. If one teaches the Dharma to a sick person, there is no offense. (93)
Sometimes the king had his hands on his hips, and the Chabbaggiya bhikkhus taught the Dharma, saying: 'Great King! Rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are impermanent.' The Buddha told the bhikkhus: 'One should not teach the Dharma to a person who has his hands on his hips, unless he is ill; one should train oneself.' If one teaches the Dharma to a healthy person who has his hands on his hips, it is a duḥkṛta. If one teaches the Dharma to a sick person, there is no offense.
法，不犯。(九十四)
有時王左右抄衣，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不為左右抄衣人說法，除病，應當學。」若為左右抄衣不病者說法，突吉羅。為病人說法，不犯。(九十五)
有時王偏抄衣，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不為偏抄衣人說法，除病，應當學。」若遍抄衣不病為說法，突吉羅。為病者說法，不犯。(九十六)
有時王以衣覆右肩、全舉左肩上，六群比丘為王說法言：「大王！色受想行識無常。」佛語諸比丘：「不為以衣覆右肩、全舉左肩上人說法，除病，應當學。」若為以衣覆右肩、全舉左肩上不病人說法，突吉羅。為病人說法，不犯。(九十七)
有時王著革屣，六群比丘為說法言：「大王！色受想行識無常。」佛語諸比丘：「不爲著革屣人說法，除病，應當學。」若爲著革屣不病人說法，突吉羅。為病者說法，不犯。(九十八)
有時王著屐，六群比丘為王說法言：「大王！色受想行識無常。」佛語諸比丘：「不爲著屐人說法，除病，應當學。」若爲著屐不病人說法，突吉羅。為病人說法，不犯。(九十九)
有時佛與無量百千萬眾恭敬圍繞說法。波斯匿王眷屬有捉杖者、捉蓋者
【現代漢語翻譯】 現代漢語譯本 不違反戒律。(九十四)
有時國王的侍從拉著國王的衣服，六群比丘為國王說法，說：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴比丘們：『不應該為被侍從拉著衣服的人說法，除非是病人，應當學習。』如果為被侍從拉著衣服的非病人說法，犯突吉羅（duḥkṛta，輕罪）。為病人說法，不違反戒律。(九十五)
有時國王只拉著部分衣服，六群比丘為國王說法，說：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴比丘們：『不應該為只被拉著部分衣服的人說法，除非是病人，應當學習。』如果為只被拉著部分衣服的非病人說法，犯突吉羅（duḥkṛta，輕罪）。為病人說法，不違反戒律。(九十六)
有時國王穿著袒露右肩、完全露出左肩的衣服，六群比丘為國王說法，說：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴比丘們：『不應該為穿著袒露右肩、完全露出左肩衣服的人說法，除非是病人，應當學習。』如果為穿著袒露右肩、完全露出左肩衣服的非病人說法，犯突吉羅（duḥkṛta，輕罪）。為病人說法，不違反戒律。(九十七)
有時國王穿著皮鞋，六群比丘為國王說法，說：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴比丘們：『不應該為穿著皮鞋的人說法，除非是病人，應當學習。』如果為穿著皮鞋的非病人說法，犯突吉羅（duḥkṛta，輕罪）。為病人說法，不違反戒律。(九十八)
有時國王穿著木屐，六群比丘為國王說法，說：『大王！色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）都是無常的。』佛陀告訴比丘們：『不應該為穿著木屐的人說法，除非是病人，應當學習。』如果為穿著木屐的非病人說法，犯突吉羅（duḥkṛta，輕罪）。為病人說法，不違反戒律。(九十九)
有時佛陀被無量百千萬大眾恭敬圍繞著說法。波斯匿王（Prasenajit，拘薩羅國國王）的眷屬中有拿著手杖的人、拿著傘蓋的人。
【English Translation】 English version It is not an offense. (94)
Sometimes, the king's attendants would adjust his robes, and the Group-of-Six monks would preach to him, saying: 'Great King! Form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are impermanent.' The Buddha told the monks: 'You should not preach to someone whose robes are being adjusted by attendants, unless they are ill; you should train yourselves in this.' If you preach to someone whose robes are being adjusted by attendants and who is not ill, it is a duḥkṛta (misdeed). If you preach to someone who is ill, it is not an offense. (95)
Sometimes, the king's robes would be partially adjusted, and the Group-of-Six monks would preach to him, saying: 'Great King! Form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are impermanent.' The Buddha told the monks: 'You should not preach to someone whose robes are partially adjusted, unless they are ill; you should train yourselves in this.' If you preach to someone whose robes are partially adjusted and who is not ill, it is a duḥkṛta (misdeed). If you preach to someone who is ill, it is not an offense. (96)
Sometimes, the king would have his right shoulder covered and his entire left shoulder exposed, and the Group-of-Six monks would preach to him, saying: 'Great King! Form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are impermanent.' The Buddha told the monks: 'You should not preach to someone who has his right shoulder covered and his entire left shoulder exposed, unless they are ill; you should train yourselves in this.' If you preach to someone who has his right shoulder covered and his entire left shoulder exposed and who is not ill, it is a duḥkṛta (misdeed). If you preach to someone who is ill, it is not an offense. (97)
Sometimes, the king would be wearing leather shoes, and the Group-of-Six monks would preach to him, saying: 'Great King! Form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are impermanent.' The Buddha told the monks: 'You should not preach to someone who is wearing leather shoes, unless they are ill; you should train yourselves in this.' If you preach to someone who is wearing leather shoes and who is not ill, it is a duḥkṛta (misdeed). If you preach to someone who is ill, it is not an offense. (98)
Sometimes, the king would be wearing wooden clogs, and the Group-of-Six monks would preach to him, saying: 'Great King! Form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are impermanent.' The Buddha told the monks: 'You should not preach to someone who is wearing wooden clogs, unless they are ill; you should train yourselves in this.' If you preach to someone who is wearing wooden clogs and who is not ill, it is a duḥkṛta (misdeed). If you preach to someone who is ill, it is not an offense. (99)
Sometimes, the Buddha was preaching, respectfully surrounded by countless hundreds of thousands of people. Among the retinue of King Prasenajit (king of Kosala), there were those holding staffs and those holding parasols.
、捉刀者、捉盾者、捉弓箭者，六群比丘別為說法。是眾中有堪得道者，以眾作二段故，心散亂不得道。諸佛常法，不一心眾生不為說法，佛即為王種種說法示教利喜，示教利喜已默然。王知佛種種說法示教利喜已，從坐起頭面禮佛足右繞而去。王去未久，佛以是事集比丘僧，以種種因緣呵責六群比丘：「云何名比丘，為捉杖不病人說法？若捉蓋、捉大刀、小刀、盾、弓箭，種種器仗人說法。」種種訶已，語諸比丘：「不為捉杖人說法，除病，應當學。」若為捉杖不病人說法，突吉羅。為病者說法，不犯。(一百)
不為捉蓋人說法，除病，應當學。若為捉蓋不病人說法，突吉羅。為病人說法，不犯。(一百一)
不為捉刀人說法，除病，應當學。若為捉刀人說法，突吉羅。不為捉刀人說法，不犯。(一百二)
不為捉盾捉弓箭人說法，除病，應當學。若為捉盾弓箭人說法，突吉羅。不為捉盾弓箭人說法，不犯。(一百三)
佛在王舍城，爾時六群比丘，往語守菜園人言：「汝與我等菜。」問言：「與價不？」答言：「我乞，無價。」守菜人言：「索菜空與者，我等云何得活？」六群比丘言：「不與我耶？」答言：「不與。」六群比丘余時，大小便洟唾菜上，臭爛死壞。守菜人言：「誰之所
【現代漢語翻譯】 現代漢語譯本 捉刀者、捉盾者、捉弓箭者，六群比丘（佛教僧團中的一個群體，因行為不端而聞名）不要為他們說法。如果聽眾中有可以得道的人，因為人群被分成兩部分，他們的心會散亂而無法得道。諸佛通常的做法是，不為心不專注的眾生說法。佛陀於是為國王做了各種說法，開示教導，令其歡喜，開示教導完畢后便默然不語。國王知道佛陀做了各種說法，開示教導，令其歡喜后，從座位上起身，頭面禮佛足，右繞佛后離去。 國王離開后不久，佛陀因為這件事召集比丘僧團，用各種因緣呵責六群比丘：『為何你們這些比丘，為拿著棍杖的非病人說法？如果有人拿著傘蓋、大刀、小刀、盾牌、弓箭等各種武器，你們也為他們說法。』佛陀種種呵責后，告訴眾比丘：『不要為拿著棍杖的人說法，除非是病人，應當學習。』如果為拿著棍杖的非病人說法，犯突吉羅（一種輕罪）。為病人說法，不犯。（第一百條） 不要為拿著傘蓋的人說法，除非是病人，應當學習。如果為拿著傘蓋的非病人說法，犯突吉羅。為病人說法，不犯。（第一百零一條） 不要為拿著刀的人說法，除非是病人，應當學習。如果為拿著刀的人說法，犯突吉羅。不為拿著刀的人說法，不犯。（第一百零二條） 不要為拿著盾牌或弓箭的人說法，除非是病人，應當學習。如果為拿著盾牌或弓箭的人說法，犯突吉羅。不為拿著盾牌或弓箭的人說法，不犯。（第一百零三條） 佛陀在王舍城（古代印度城市），當時六群比丘去對看守菜園的人說：『你給我們一些菜。』看守菜園的人問：『給錢嗎？』六群比丘回答說：『我們是乞討，沒有錢。』看守菜園的人說：『要菜卻不給錢，我們怎麼活？』六群比丘說：『不給我們嗎？』看守菜園的人回答說：『不給。』六群比丘之後，在菜上大小便、吐痰，使菜變得臭爛腐壞。看守菜園的人說：『是誰做的？』
【English Translation】 English version Those who carry swords, those who carry shields, those who carry bows and arrows, the group of six bhikkhus (a group of monks in Buddhist monasticism known for their misconduct) should not preach to them. If there are those among the audience who are capable of attaining enlightenment, their minds will be scattered and unable to attain enlightenment because the assembly is divided into two parts. It is the usual practice of all Buddhas not to preach to beings whose minds are not focused. The Buddha then gave various sermons to the king, instructing and delighting him, and remained silent after instructing and delighting him. Knowing that the Buddha had given various sermons, instructing and delighting him, the king rose from his seat, bowed his head to the Buddha's feet, circumambulated him to the right, and departed. Not long after the king left, the Buddha gathered the bhikkhu sangha (the monastic community) because of this matter, and rebuked the group of six bhikkhus for various reasons: 'Why do you bhikkhus preach to non-sick people who are carrying sticks? If someone is carrying an umbrella, a large knife, a small knife, a shield, a bow and arrow, or various weapons, you also preach to them.' After various rebukes, the Buddha told the bhikkhus: 'Do not preach to those who are carrying sticks, unless they are sick, you should learn this.' If you preach to a non-sick person who is carrying a stick, you commit a dukkata (a minor offense). Preaching to a sick person is not an offense. (The hundredth rule) Do not preach to those who are carrying umbrellas, unless they are sick, you should learn this. If you preach to a non-sick person who is carrying an umbrella, you commit a dukkata. Preaching to a sick person is not an offense. (The hundred and first rule) Do not preach to those who are carrying knives, unless they are sick, you should learn this. If you preach to someone carrying a knife, you commit a dukkata. Not preaching to someone carrying a knife is not an offense. (The hundred and second rule) Do not preach to those who are carrying shields or bows and arrows, unless they are sick, you should learn this. If you preach to someone carrying a shield or bow and arrow, you commit a dukkata. Not preaching to someone carrying a shield or bow and arrow is not an offense. (The hundred and third rule) The Buddha was in Rajagriha (an ancient city in India). At that time, the group of six bhikkhus went to the person guarding the vegetable garden and said: 'Give us some vegetables.' The person guarding the vegetable garden asked: 'Will you pay?' The group of six bhikkhus replied: 'We are begging, we have no money.' The person guarding the vegetable garden said: 'If you want vegetables but don't pay, how can we live?' The group of six bhikkhus said: 'Won't you give them to us?' The person guarding the vegetable garden replied: 'No.' Afterwards, the group of six bhikkhus urinated, defecated, and spat on the vegetables, causing them to become smelly, rotten, and spoiled. The person guarding the vegetable garden said: 'Who did this?'
作？」六群比丘往語守菜人言：「汝知誰污汝菜？」答言：「不知。」六群比丘言：「我等所作，隨汝索菜不與，我等故作如是事。」六群比丘勇健多力，不大畏罪，守菜人不能奈何。諸居士訶責言：「沙門釋子自言：『善好有德。』菜上大小便洟唾，如王、如大臣。」佛聞是事語諸比丘：「不得菜上大小便洟唾，除病，應當學。」若不病大小便洟唾菜上，突吉羅。若病，不犯。(一百四)
佛在王舍城。爾時六群比丘，往語浣衣人言：「與我浣衣。」問言：「與價不？」答言：「無價。」浣衣人言：「有浣衣不與價者，我等空浣衣，云何得活？」六群比丘言：「不與我浣耶？」答言：「不與汝浣。」六群比丘到凈水中浣衣處，大小便洟唾。諸浣衣人以先心謂水清凈，浸衣著中即臭失色。浣衣人念：「誰作是事？」六群比丘余時往問：「汝等知不？誰污是水？」答言：「不知。」六群比丘言：「我等所作，以汝不與我浣衣故作是事。」六群比丘勇健多力，不大畏罪，諸浣衣人不能奈何。諸居士訶責言：「諸沙門釋子自言：『善好有德。』凈用水中大小便洟唾。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，種種因緣訶責六群比丘：「云何名比丘，凈用水中大小便涕唾？」佛但訶責
【現代漢語翻譯】 現代漢語譯本 『作？』六群比丘去告訴看菜的人說：『你知道是誰弄髒了你的菜嗎？』看菜人回答說：『不知道。』六群比丘說：『是我們做的，因為你索要菜錢我們不給，所以我們故意做這樣的事。』六群比丘勇猛強健，很有力氣，不太害怕罪過，看菜人拿他們沒有辦法。各位居士責罵說：『沙門釋迦弟子自稱：『善良美好有德行。』卻在菜上大小便、吐痰，和國王、大臣一樣。』佛陀聽到這件事後告訴各位比丘：『不得在菜上大小便、吐痰，除非生病，應當學習。』如果不生病卻在菜上大小便、吐痰，犯突吉羅（Dukkata，一種輕罪）。如果生病，則不犯。(一百四)
佛陀在王舍城（Rajagrha）。當時，六群比丘去告訴洗衣人說：『給我洗衣服。』洗衣人問：『給工錢嗎？』回答說：『不給工錢。』洗衣人說：『有洗衣服不給工錢的，我們白白洗衣服，怎麼活下去？』六群比丘說：『不給我洗嗎？』回答說：『不給你洗。』六群比丘到乾淨的水中洗衣的地方，大小便、吐痰。各位洗衣人因為之前認為水是乾淨的，把衣服浸在水中，立刻發臭掉色。洗衣人想：『是誰做這件事？』六群比丘之後去問：『你們知道嗎？是誰弄髒了這水？』回答說：『不知道。』六群比丘說：『是我們做的，因為你們不給我們洗衣服，所以我們做這件事。』六群比丘勇猛強健，很有力氣，不太害怕罪過，各位洗衣人拿他們沒有辦法。各位居士責罵說：『各位沙門釋迦弟子自稱：『善良美好有德行。』卻在乾淨的水中大小便、吐痰。』這裡面有比丘少欲知足，奉行頭陀（Dhuta，苦行），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，用各種因緣責罵六群比丘：『怎麼能叫比丘，在乾淨的水中大小便、吐痰？』佛陀只是責罵
【English Translation】 English version 『Do?』 The Group of Six monks went and said to the vegetable garden keeper, 『Do you know who soiled your vegetables?』 The vegetable garden keeper replied, 『I don't know.』 The Group of Six monks said, 『We did it. Because you demanded payment for the vegetables and we didn't give it, we deliberately did such a thing.』 The Group of Six monks were brave and strong, and not very afraid of sin, so the vegetable garden keeper could do nothing about them. The laypeople scolded, 『The Shramana Shakya (Shakya, referring to the Buddha's clan) disciples claim to be 『good and virtuous.』 Yet they urinate, defecate, and spit on the vegetables, just like kings and ministers.』 When the Buddha heard of this, he told the monks, 『You must not urinate, defecate, or spit on vegetables, unless you are sick. You should learn this.』 If one is not sick and urinates, defecates, or spits on vegetables, it is a Dukkata (Dukkata, a minor offense). If one is sick, there is no offense. (One hundred and four)
The Buddha was in Rajagrha (Rajagrha). At that time, the Group of Six monks went and said to the launderer, 『Wash my clothes.』 The launderer asked, 『Will you pay?』 They replied, 『No payment.』 The launderer said, 『If I wash clothes without payment, how can we live?』 The Group of Six monks said, 『You won't wash for me?』 The launderer replied, 『I won't wash for you.』 The Group of Six monks went to the clean water where clothes were washed and urinated, defecated, and spat. The launderers, thinking the water was clean, soaked the clothes in it, and they immediately became smelly and discolored. The launderers thought, 『Who did this?』 The Group of Six monks later went and asked, 『Do you know who soiled the water?』 They replied, 『I don't know.』 The Group of Six monks said, 『We did it because you wouldn't wash our clothes, so we did this.』 The Group of Six monks were brave and strong, and not very afraid of sin, so the launderers could do nothing about them. The laypeople scolded, 『The Shramana Shakya (Shakya, referring to the Buddha's clan) disciples claim to be 『good and virtuous.』 Yet they urinate, defecate, and spit in the clean water.』 Among them was a monk who was content with little, practicing Dhuta (Dhuta, ascetic practices), and when he heard of this, he was displeased and reported it to the Buddha in detail. Because of this, the Buddha gathered the Sangha (Sangha, monastic community) and scolded the Group of Six monks for various reasons, 『How can you be called monks, urinating, defecating, and spitting in clean water?』 The Buddha only scolded
而未結戒。
又佛在舍衛國。爾時舍衛城中有一大池，名須摩那，多人所用。六群比丘共相謂言：「可往須摩那池上看。」皆言：「隨意。」即共往池上看。便大小便洟唾池中。諸居士訶責言：「是沙門釋子不善，更無大小便處耶？乃到是凈用水中大小便洟唾。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，種種因緣訶責言：「云何名比丘，凈用水中大小便洟唾？」佛種種因緣訶已，語諸比丘：「不應凈用水中大小便洟唾，除病，應當學。」若不病，凈用水中大小便洟唾，突吉羅。病者，不犯。(一百五)
佛在舍衛國，爾時六群比丘立大小便。佛聞是事語諸比丘：「不得立大小便，除病，應當學。」若不病立大小便，突吉羅。若病，不犯。(一百六)
佛在舍衛國。有一居士，請佛及僧明日食，佛默然受。居士知佛受已，從坐起頭面禮佛足右繞而去，還自舍通夜辦種種多美飲食。早起敷座處已，遣使白佛：「時到！食具已辦，佛自知時。」六群比丘與十七群比丘常共相違斗諍。時十七群比丘次守僧坊，六群比丘次與迎食。六群比丘共相謂言：「我等今日故斷十七群比丘食。」有言：「云何斷？」答言：「但來當知。」六群比丘到十七群比丘所，索缽言：「與汝迎食
【現代漢語翻譯】 現代漢語譯本： 並且沒有受戒。
有一次，佛陀在舍衛國。當時舍衛城中有一個大池塘，名叫須摩那（Sumanā，意為『悅意』），很多人都在使用。六群比丘（指行為不端的比丘）互相說道：『我們可以去須摩那池看看。』大家都說：『隨意。』於是就一起去池塘觀看。他們就在池塘里大小便、吐痰。一些在家居士責罵他們說：『這些沙門釋子（指佛教出家人）真是不好，難道沒有其他大小便的地方了嗎？竟然在這乾淨的水裡大小便、吐痰。』其中有少欲知足、奉行頭陀行（dhūta，指苦行）的比丘，聽到這件事後心裡不高興，就向佛陀詳細稟告了這件事。佛陀因為這件事召集比丘僧團，用各種因緣呵責他們說：『怎麼能身為比丘，卻在乾淨的水裡大小便、吐痰呢？』佛陀用各種因緣呵責之後，告訴眾比丘：『不應該在乾淨的水裡大小便、吐痰，除非生病，應當學習。』如果沒有生病，卻在乾淨的水裡大小便、吐痰，犯突吉羅（dukkata，輕罪）。如果生病，就不算犯戒。（第一百零五條）
佛陀在舍衛國。當時六群比丘站著大小便。佛陀聽到這件事後，告訴眾比丘：『不得站著大小便，除非生病，應當學習。』如果沒有生病卻站著大小便，犯突吉羅。如果生病，就不算犯戒。（第一百零六條）
佛陀在舍衛國。有一位居士，邀請佛陀和僧團第二天去他家應供。佛陀默然接受了邀請。居士知道佛陀已經接受邀請后，從座位上起身，頭面頂禮佛足，右繞佛陀后離去，回到自己家中通宵準備各種美味的飲食。第二天早晨起來，鋪設好座位后，派人稟告佛陀：『時間到了！齋飯已經準備好了，請佛陀自行掌握時間。』六群比丘和十七群比丘（指另一群比丘）經常互相違背、爭鬥。當時十七群比丘輪流守護僧房，六群比丘輪流負責迎接齋飯。六群比丘互相說道：『我們今天故意斷絕十七群比丘的齋飯。』有人問：『要怎麼斷絕？』回答說：『到時候你們就知道了。』六群比丘到十七群比丘那裡，索要缽說：『把你們的缽給我們，我們去迎接齋飯。
【English Translation】 English version: And have not yet received the precepts.
Once, the Buddha was in Śrāvastī (舍衛國). At that time, in the city of Śrāvastī, there was a large pond named Sumanā (須摩那, meaning 'Pleasing'), which was used by many people. The group of six monks (六群比丘, referring to monks with improper conduct) said to each other, 'We can go to Sumanā Pond to take a look.' Everyone said, 'As you wish.' So they went to the pond together to look. They then urinated, defecated, and spat in the pond. Some laypeople scolded them, saying, 'These Śākya ascetics (沙門釋子, referring to Buddhist monks) are not good; is there no other place to urinate and defecate? They actually urinate, defecate, and spit in this clean water.' Among them were monks who were content with little, practiced asceticism (dhūta, 頭陀行), and when they heard about this, they were unhappy and reported the matter in detail to the Buddha. The Buddha gathered the monastic community because of this matter and rebuked them with various reasons, saying, 'How can you, as monks, urinate, defecate, and spit in clean water?' After rebuking them with various reasons, the Buddha told the monks, 'You should not urinate, defecate, or spit in clean water, unless you are sick; you should learn this.' If you are not sick and urinate, defecate, or spit in clean water, it is a dukkata (突吉羅, a minor offense). If you are sick, you are not at fault. (One hundred and fifth)
The Buddha was in Śrāvastī. At that time, the group of six monks stood while urinating and defecating. When the Buddha heard about this, he told the monks, 'You must not stand while urinating and defecating, unless you are sick; you should learn this.' If you are not sick and stand while urinating and defecating, it is a dukkata. If you are sick, you are not at fault. (One hundred and sixth)
The Buddha was in Śrāvastī. There was a layperson who invited the Buddha and the monastic community to his house for a meal the next day. The Buddha silently accepted the invitation. Knowing that the Buddha had accepted, the layperson rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and left. He returned to his house and prepared various delicious foods all night. The next morning, after setting up the seats, he sent a messenger to inform the Buddha, 'The time has come! The food is ready; the Buddha knows the time.' The group of six monks and the group of seventeen monks (十七群比丘, referring to another group of monks) often opposed and quarreled with each other. At that time, the group of seventeen monks was in charge of guarding the monastery, and the group of six monks was in charge of welcoming the meal. The group of six monks said to each other, 'Today, we will deliberately cut off the meal for the group of seventeen monks.' Someone asked, 'How will you cut it off?' They replied, 'You will know when the time comes.' The group of six monks went to the group of seventeen monks and demanded their bowls, saying, 'Give us your bowls; we will go to welcome the meal.'
分。」即隨佛及僧至所請家，六群比丘先食已，迎十七群比丘食分便出。出已便作餘事，經過余處諸知識家，見已出城、或坐樹下、或在岸上、井上、池上多人眾處住。時十七群比丘年少饑急，共相謂言：「食何故遲？」又相謂言：「上祇洹門外大樹上，遙看見不？」時有一比丘，上樹看見言：「在某樹下井上岸下多人眾中住。」至日垂中，額上流汗方來喚言：「汝取食分。」問言：「何故遲耶？」答言：「我等得食便出。」問言：「汝等不在某樹下岸下多人眾中住耶？而言：『得食便出。』」六群比丘言：「誰道耶？」十七群比丘言：「我上樹上見。」是中有比丘少欲知足行頭陀，聞是事心不喜，訶責言：「云何名比丘，佛未聽上樹而上？」種種因緣訶已，向佛廣說。佛知故問十七群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責十七群比丘：「云何名比丘，我未聽上樹而上？」種種因緣訶已，語諸比丘：「樹過人不應上，除急因緣，應當學。」若比丘上過人樹。無急因緣，突吉羅。若急因緣，不犯。(一百七眾學法竟)◎
◎七滅諍法初
佛在王舍城。爾時六群比丘勸檀越作浴，已辦浴具。有客比丘，冥來脫衣著諸衣上入浴室洗，有因緣故衣服雜錯。客比丘洗已出，于本處取衣，
【現代漢語翻譯】 現代漢語譯本：『分。』意思是跟隨佛陀和僧侶到達被邀請的家中，六群比丘已經先吃完，迎接十七群比丘分發食物后就離開。離開后便去做其他事情，經過其他地方認識的人家，看見他們出城、或坐在樹下、或在岸邊、井邊、池邊等許多人聚集的地方停留。當時十七群比丘年紀小，飢餓難耐，互相說道：『為什麼食物來得這麼遲？』又互相說道：『在祇洹（Jetavana）門外的大樹上，遠遠地能看見嗎？』當時有一位比丘，爬上樹看見后說：『在某樹下、井邊、岸邊，許多人聚集的地方停留。』直到太陽快到正中，額頭上流著汗才來叫道：『你們來取食物。』（十七群比丘）問道：『為什麼這麼遲？』（六群比丘）回答說：『我們拿到食物就出來了。』（十七群比丘）問道：『你們不是在某樹下、岸邊，許多人聚集的地方停留嗎？卻說：『拿到食物就出來了。』』六群比丘說：『誰說的？』十七群比丘說：『我爬到樹上看見的。』其中有比丘少欲知足，奉行頭陀行（dhūta），聽到這件事心裡不高興，呵斥道：『怎麼能叫比丘，佛陀沒有允許爬樹卻爬樹？』用種種因緣呵斥后，向佛陀詳細稟告。佛陀明知故問十七群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan）！』佛陀用種種因緣呵斥十七群比丘：『怎麼能叫比丘，我沒有允許爬樹卻爬樹？』用種種因緣呵斥后，告訴眾比丘：『樹超過人高不應該爬，除非有緊急的原因，應當學習。』如果比丘爬超過人高的樹，沒有緊急的原因，犯突吉羅（dukkhata）。如果有緊急的原因，不犯。（一百七眾學法完畢） ◎七滅諍法初 佛陀在王舍城（Rājagṛha）。當時六群比丘勸說施主做沐浴，已經準備好沐浴用具。有客比丘，在黑暗中來脫下衣服，放在其他衣服上面進入浴室洗澡，因為某種原因衣服混雜了。客比丘洗完出來，在原來的地方拿衣服，
【English Translation】 English version: 『Share.』 That is, following the Buddha and the Sangha to the invited house, the group of six bhikkhus had already finished eating first, welcomed the group of seventeen bhikkhus to distribute food, and then left. After leaving, they went to do other things, passing by the homes of acquaintances in other places, seeing them leaving the city, or sitting under trees, or staying on the shore, by wells, by ponds, and in places where many people gathered. At that time, the group of seventeen bhikkhus were young and hungry, and said to each other: 『Why is the food so late in coming?』 They also said to each other: 『Can you see from afar on the big tree outside the gate of Jetavana (祇洹)?』 At that time, one bhikkhu climbed the tree and saw and said: 『Staying under a certain tree, by the well, on the shore, in places where many people gather.』 Until the sun was almost at its zenith, with sweat flowing on their foreheads, they came to call out: 『Come and get your share of food.』 (The group of seventeen bhikkhus) asked: 『Why are you so late?』 (The group of six bhikkhus) replied: 『We came out as soon as we got the food.』 (The group of seventeen bhikkhus) asked: 『Weren't you staying under a certain tree, on the shore, in places where many people gather? But you said: 『We came out as soon as we got the food.』』 The group of six bhikkhus said: 『Who said that?』 The group of seventeen bhikkhus said: 『I saw it when I climbed the tree.』 Among them, there was a bhikkhu who was content with little desire and practiced dhūta (頭陀行), and was unhappy when he heard about this, rebuking: 『How can you be called a bhikkhu, climbing a tree when the Buddha has not allowed it?』 After rebuking with various reasons, he reported to the Buddha in detail. The Buddha, knowing the truth, asked the group of seventeen bhikkhus: 『Did you really do this?』 They replied: 『We did, Bhagavan (世尊)!』 The Buddha rebuked the group of seventeen bhikkhus with various reasons: 『How can you be called a bhikkhu, climbing a tree when I have not allowed it?』 After rebuking with various reasons, he told the bhikkhus: 『One should not climb a tree taller than a person, unless there is an urgent reason, one should learn.』 If a bhikkhu climbs a tree taller than a person, without an urgent reason, he commits a dukkata (突吉羅). If there is an urgent reason, he does not commit an offense. (End of the one hundred and seventh training rule) ◎ The Beginning of the Seven Methods for Settling Disputes The Buddha was in Rājagṛha (王舍城). At that time, the group of six bhikkhus persuaded the donors to make a bath, and the bathing equipment had been prepared. A guest bhikkhu came in the dark, took off his clothes, put them on top of other clothes, and entered the bathroom to bathe. Because of some reason, the clothes were mixed up. The guest bhikkhu came out after washing, and took the clothes from the original place,
出外看是他衣，作是念：「此衣當還本處，更覓我衣。」還入衣處，六群比丘常與善好比丘相違，見客比丘入已，語客比丘言：「汝已出，何故來還？」答言：「我後來，脫衣著諸衣上，入浴室洗，有因緣故衣服雜錯。先洗浴已出取衣，出外看非我衣，作是念：『此衣當還本處，更覓我衣。』是故來還。」六群比丘言：「不如汝言，汝以偷心取，取已心悔，欲著本處，汝見罪不？」答言：「不見。」六群比丘共相謂言：「此云何直爾不自言罪，當與作不見擯。」六群比丘即為作不見擯，擯是客比丘。客比丘作是念：「六群比丘為我作不見擯，無因緣本末，我不自言罪，我今何不往舍衛國詣佛所？」是比丘于王舍城隨意住已，持衣缽遊行向舍衛國詣佛所。諸佛常法有客比丘來，以如是語勞問：「忍不？足不？乞食不乏、道路不疲耶？」爾時佛問客比丘：「忍不？足不？乞食不難、道路不疲耶？」客比丘言：「忍足、乞食不難、道路不疲。」即以上事向佛廣說。佛知故問是比丘：「六群比丘何故與汝作不見擯？」比丘白佛言：「世尊！無因緣本末，我不自言罪，強為我作不見擯。」佛言：「若六群比丘，無因緣本末，汝不自言罪，強為汝作不見擯者。汝莫愁憂，我當與汝作法伴佐助汝。」佛言：「從今聽自言滅諍法，用是
【現代漢語翻譯】 現代漢語譯本： 他走到外面檢視，發現不是自己的衣服，心想：『這件衣服應當歸還原處，我再去尋找我的衣服。』於是回到放衣服的地方。六群比丘（指六個行為不端的比丘）經常與善良的比丘作對，看見這位客比丘進來后，就對他說：『你已經出去了，為什麼又回來？』客比丘回答說：『我後來到這裡，脫下衣服放在其他衣服上面，然後進入浴室洗澡，因為某種原因，衣服混雜在一起了。我先洗完澡出來取衣服，到外面一看，發現不是我的衣服，心想：『這件衣服應當歸還原處，我再去尋找我的衣服。』所以才回來。』六群比丘說：『你說的不可信，你是以偷盜的心取了衣服，取了之後又後悔，想要放回原處，你認為自己有罪嗎？』客比丘回答說：『不認為有罪。』六群比丘互相說道：『這個人怎麼這樣，竟然不承認自己的罪行，應當對他施以不見擯（一種僧團的懲罰）。』六群比丘就對他施以不見擯，擯棄了這位客比丘。客比丘心想：『六群比丘對我施以不見擯，沒有任何因緣和理由，我也沒有承認自己有罪，我為什麼不前往舍衛國（Śrāvastī）去拜見佛陀（Buddha）呢？』這位比丘在王舍城（Rājagṛha）隨意住了一段時間后，帶著衣缽，前往舍衛國去拜見佛陀。諸佛（Buddhas）通常的做法是，有客比丘來訪時，會用這樣的話語慰問：『是否安忍？是否滿足？乞食是否不乏？道路是否不疲憊？』當時，佛陀問這位客比丘：『是否安忍？是否滿足？乞食是否不難？道路是否不疲憊？』客比丘回答說：『安忍滿足，乞食不難，道路不疲憊。』然後將上述事情向佛陀詳細地說了。佛陀明知此事，還是問這位比丘：『六群比丘為何對你施以不見擯？』比丘稟告佛陀說：『世尊（Bhagavan）！沒有任何因緣和理由，我也沒有承認自己有罪，他們卻強行對我施以不見擯。』佛陀說：『如果六群比丘沒有任何因緣和理由，你也沒有承認自己有罪，他們卻強行對你施以不見擯，你不要愁憂，我將為你提供法侶，幫助你。』佛陀說：『從今以後，允許使用自言滅諍法（一種解決爭端的程式），用這個方法……』
【English Translation】 English version: He went outside to look and realized it wasn't his robe, thinking, 'This robe should be returned to its place, and I'll look for my own robe.' So he returned to the place where the robes were kept. The group of six monks (the 'group of six' refers to a group of monks known for their misconduct) often opposed virtuous monks. Seeing the visiting monk enter, they said to him, 'You already went out, why are you coming back?' The visiting monk replied, 'I came here later, took off my robe and placed it on top of the other robes, then went into the bathroom to wash. Because of some reason, the robes got mixed up. I finished washing first and came out to get my robe, but when I went outside to look, it wasn't my robe. I thought, 'This robe should be returned to its place, and I'll look for my own robe.' That's why I came back.' The group of six monks said, 'What you're saying is not believable. You took the robe with a stealing mind, and after taking it, you regretted it and wanted to put it back. Do you think you are guilty?' The visiting monk replied, 'I don't think I am guilty.' The group of six monks said to each other, 'How can this person be so brazen as to not admit his guilt? We should impose the 'banishment of non-seeing' (a form of monastic punishment) on him.' The group of six monks then imposed the 'banishment of non-seeing' on him, banishing the visiting monk. The visiting monk thought, 'The group of six monks imposed the 'banishment of non-seeing' on me without any cause or reason, and I didn't admit to any guilt. Why don't I go to Śrāvastī (舍衛國) to see the Buddha (佛陀)?' After staying in Rājagṛha (王舍城) as he pleased, the monk took his robes and bowl and headed to Śrāvastī to see the Buddha. It is the usual practice of the Buddhas (諸佛) that when a visiting monk arrives, they greet him with words of comfort: 'Are you enduring? Are you content? Is it not difficult to beg for food? Are you not tired from the road?' At that time, the Buddha asked the visiting monk, 'Are you enduring? Are you content? Is it not difficult to beg for food? Are you not tired from the road?' The visiting monk replied, 'I am enduring and content, it is not difficult to beg for food, and I am not tired from the road.' Then he told the Buddha in detail about the above matter. The Buddha, knowing the matter, still asked the monk, 'Why did the group of six monks impose the 'banishment of non-seeing' on you?' The monk reported to the Bhagavan (世尊), 'Venerable One! Without any cause or reason, and without me admitting any guilt, they forcibly imposed the 'banishment of non-seeing' on me.' The Buddha said, 'If the group of six monks imposed the 'banishment of non-seeing' on you without any cause or reason, and without you admitting any guilt, do not worry. I will provide you with Dharma companions to help you.' The Buddha said, 'From now on, allow the 'self-declaration to end disputes' (a procedure for resolving disputes). Use this method...'
自言滅諍，眾僧中種種事起應滅。自言滅諍，有十種非法、十種如法。十種非法者，若比丘犯波羅夷罪，自言：『不犯。』眾僧問言：『汝自說犯不？』自言：『不犯。』是名非法。又比丘犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，自言：『不犯。』眾僧問言：『汝自說犯不？』自言：『不犯。』是名非法。又比丘不犯波羅夷，自言：『我犯。』眾僧問言：『汝自說犯波羅夷不？』自言：『我犯波羅夷。』是名非法。又比丘不犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，自言：『我犯。』眾僧問言：『汝自說犯不？』自言：『我犯。』是名十非法。十種如法者，有比丘犯波羅夷，自言：『我犯波羅夷。』眾僧問言：『汝自說犯不？』自言：『我犯。』是名如法。又比丘犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，自言：『我犯。』眾僧問言：『汝自說犯不？』自言：『我犯。』是名如法。又比丘不犯波羅夷，自言：『不犯波羅夷。』眾僧問言：『汝自說犯不？』自言：『不犯。』是名如法。又比丘不犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅。自言：『不犯。』眾僧問言：『汝自說犯不？』自言：『不犯。』是名十如法自言。」(一法)
爾時六群比丘聞是事：「我等王舍城中，作不見擯比
【現代漢語翻譯】 現代漢語譯本： 自稱能夠平息爭端，眾僧團中各種事情發生時應該平息。自稱能夠平息爭端，有十種不如法的情況和十種如法的情況。十種不如法的情況是：如果某個比丘（bhikkhu，佛教僧侶）犯了波羅夷罪（pārājika，斷頭罪，最嚴重的罪行），卻自稱：『我沒有犯。』眾僧問他說：『你自己說有沒有犯？』他自稱：『沒有犯。』這被稱為不如法。又有比丘犯了僧伽婆尸沙罪（saṃghāvaśeṣa，僅次於波羅夷的重罪）、波逸提罪（pāyattika，輕罪）、波羅提提舍尼罪（prātideśanīya，應懺悔罪）、突吉羅罪（duṣkṛta，惡作罪），卻自稱：『我沒有犯。』眾僧問他說：『你自己說有沒有犯？』他自稱：『沒有犯。』這被稱為不如法。又有比丘沒有犯波羅夷罪，卻自稱：『我犯了。』眾僧問他說：『你自己說有沒有犯波羅夷罪？』他自稱：『我犯了波羅夷罪。』這被稱為不如法。又有比丘沒有犯僧伽婆尸沙罪、波逸提罪、波羅提提舍尼罪、突吉羅罪，卻自稱：『我犯了。』眾僧問他說：『你自己說有沒有犯？』他自稱：『我犯了。』這被稱為十種不如法的情況。 十種如法的情況是：有比丘犯了波羅夷罪，自稱：『我犯了波羅夷罪。』眾僧問他說：『你自己說有沒有犯？』他自稱：『我犯了。』這被稱為如法。又有比丘犯了僧伽婆尸沙罪、波逸提罪、波羅提提舍尼罪、突吉羅罪，自稱：『我犯了。』眾僧問他說：『你自己說有沒有犯？』他自稱：『我犯了。』這被稱為如法。又有比丘沒有犯波羅夷罪，自稱：『沒有犯波羅夷罪。』眾僧問他說：『你自己說有沒有犯？』他自稱：『沒有犯。』這被稱為如法。又有比丘沒有犯僧伽婆尸沙罪、波逸提罪、波羅提提舍尼罪、突吉羅罪，自稱：『沒有犯。』眾僧問他說：『你自己說有沒有犯？』他自稱：『沒有犯。』這被稱為十種如法的情況。以上是關於『自言』（一個人自己說）的討論。 當時，六群比丘聽到這件事，說：『我們在王舍城（Rājagṛha）中，製造不見擯（不予理睬的擯斥）。』
【English Translation】 English version: Claiming to be able to settle disputes, various matters arise within the Sangha (Buddhist monastic community) that should be resolved. Claiming to be able to settle disputes, there are ten unlawful situations and ten lawful situations. The ten unlawful situations are: If a bhikkhu (Buddhist monk) commits a pārājika (defeat, the most severe offense, resulting in expulsion) but claims, 'I have not committed it.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have not committed it.' This is called unlawful. Furthermore, if a bhikkhu commits a saṃghāvaśeṣa (formal meeting offense, a serious offense requiring a formal meeting of the Sangha), a pāyattika (expiation offense, a minor offense requiring confession), a prātideśanīya (confessional offense, an offense requiring acknowledgment), or a duṣkṛta (wrongdoing offense, a minor offense), but claims, 'I have not committed it.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have not committed it.' This is called unlawful. Furthermore, if a bhikkhu has not committed a pārājika but claims, 'I have committed it.' The Sangha asks him, 'Do you admit to committing a pārājika?' He claims, 'I have committed a pārājika.' This is called unlawful. Furthermore, if a bhikkhu has not committed a saṃghāvaśeṣa, a pāyattika, a prātideśanīya, or a duṣkṛta, but claims, 'I have committed it.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have committed it.' These are the ten unlawful situations. The ten lawful situations are: If a bhikkhu commits a pārājika and claims, 'I have committed a pārājika.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have committed it.' This is called lawful. Furthermore, if a bhikkhu commits a saṃghāvaśeṣa, a pāyattika, a prātideśanīya, or a duṣkṛta, and claims, 'I have committed it.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have committed it.' This is called lawful. Furthermore, if a bhikkhu has not committed a pārājika and claims, 'I have not committed a pārājika.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have not committed it.' This is called lawful. Furthermore, if a bhikkhu has not committed a saṃghāvaśeṣa, a pāyattika, a prātideśanīya, or a duṣkṛta, and claims, 'I have not committed it.' The Sangha asks him, 'Do you admit to committing it?' He claims, 'I have not committed it.' These are the ten lawful situations. The above is a discussion about 'self-declaration' (what a person says about themselves). At that time, the group of six bhikkhus heard about this and said, 'We are creating acts of ignoring (a form of censure) in Rājagṛha (the city of King's house).'
丘，到舍衛國，諸比丘共事共住，我等當往舍衛國。」六群比丘隨意住王舍城已，持衣缽往舍衛國詣佛所。爾時多有比丘祇洹門間空地經行，六群比丘見已問言：「我等王舍城與不見擯比丘，來到舍衛國，汝諸比丘共事共住耶？」諸比丘答言：「佛以自言滅諍滅是事。」六群比丘言：「此事不滅、惡滅，我等不現前故。」爾時六群比丘、佛聽自言滅諍法，違逆不受，謗佛知見事。是中有比丘少欲知足行頭陀，聞是事心不喜，作是言：「云何名比丘，世尊聽自言滅諍法，違逆不受，謗佛知見事？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，種種因緣訶責六群比丘：「云何名比丘，我聽自言滅諍法，違逆不受，謗如來知見事？」種種因緣訶已，語諸比丘：「從今聽現前滅諍法，用是現前滅諍，僧中種種事起應滅現前滅諍。有二種非法、二種如法。二種非法者，有非法僧，約敕非法僧令折伏，與現前滅諍。又非法僧，約敕非法三人令折伏，與現前滅諍。又不如法僧，約敕不如法二人、一人令折伏，與現前滅諍。又不如法三人，約敕不如法三人，令折伏與現前比尼。又不如法三人，約敕不如法二人、一人、僧，令折伏與現前比尼。又不如法二人，約敕不如法二人、一人、僧、三人，令折伏與現前比尼。又不如法一人，約敕
【現代漢語翻譯】 現代漢語譯本： 丘，（六群比丘）到達舍衛國，（看到）眾比丘一起共事共住，（心想）『我們也要去舍衛國。』六群比丘在王舍城隨意住了一段時間后，帶著衣缽前往舍衛國，去拜見佛陀。當時，有很多比丘在祇洹（Jetavana）的門間空地上經行，六群比丘看見后問道：『我們從王舍城來，（聽說）不見擯（不見擯，指僧團對犯戒比丘的一種懲罰）的比丘也來到舍衛國，你們這些比丘還和他一起共事共住嗎？』眾比丘回答說：『佛陀已經用自言滅諍（自言滅諍，指通過當事人承認錯誤來平息爭端的方法）的方法平息了這件事。』六群比丘說：『這件事沒有平息，只是暫時壓下去了，因為我們當時不在場。』當時，六群比丘對於佛陀允許的自言滅諍法，違背不接受，並且誹謗佛陀的知見。僧團中有些少欲知足、奉行頭陀行（頭陀行，佛教的一種苦行方式）的比丘，聽到這件事後心中不悅，說道：『怎麼能叫比丘呢，世尊允許用自言滅諍法，他們卻違背不接受，還誹謗佛陀的知見？』（這些比丘）用種種理由呵斥了六群比丘，然後向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘僧團，用種種理由呵責六群比丘：『怎麼能叫比丘呢，我允許用自言滅諍法，你們卻違背不接受，還誹謗如來的知見？』用種種理由呵責后，佛陀告訴眾比丘：『從今以後允許用現前滅諍法（現前滅諍，指通過在場者共同見證來平息爭端的方法）。用這種現前滅諍法，僧團中發生的各種事情應該用現前滅諍法來平息。』有兩種非法的情況，兩種如法的情況。兩種非法的情況是：有非法的僧團，約束非法的僧團令其折伏（折伏，指降伏、制服），並進行現前滅諍。還有非法的僧團，約束非法的三個比丘令其折伏，並進行現前滅諍。不如法的情況是：不如法的僧團，約束不如法的兩個人、一個人令其折伏，並進行現前滅諍。還有不如法的三個比丘，約束不如法的三個比丘，令其折伏並進行現前比尼（比尼，即毗奈耶，指戒律）。還有不如法的三個比丘，約束不如法的兩個人、一個人、僧團，令其折伏並進行現前比尼。還有不如法的兩個比丘，約束不如法的兩個人、一個人、僧團、三個比丘，令其折伏並進行現前比尼。還有不如法的一個比丘，約束……
【English Translation】 English version: Monks, (the group of six monks) arrived at Shravasti (a major city in ancient India), (and saw) that the monks were working and living together. (They thought) 'We should also go to Shravasti.' The group of six monks stayed in Rajagriha (a major city in ancient India) as they pleased for some time, then carrying their robes and bowls, they went to Shravasti to visit the Buddha. At that time, many monks were walking back and forth in the open space between the gates of Jetavana (a famous Buddhist monastery). The group of six monks saw them and asked, 'We have come from Rajagriha, (and we heard that) the monks who have been subjected to 'not seeing excommunication' (不見擯, refers to a form of punishment for monks who have violated the precepts) have also come to Shravasti. Are you monks still working and living with them?' The monks replied, 'The Buddha has already used the 'self-declaration dispute resolution' (自言滅諍, refers to a method of resolving disputes by having the parties admit their mistakes) method to resolve this matter.' The group of six monks said, 'This matter has not been resolved, it has only been temporarily suppressed, because we were not present at the time.' At that time, the group of six monks, regarding the 'self-declaration dispute resolution' method allowed by the Buddha, disobeyed and did not accept it, and slandered the Buddha's knowledge and views. Some monks in the Sangha (monastic community) who were of few desires, content, and practiced asceticism (頭陀行, refers to a form of ascetic practice in Buddhism), were displeased when they heard about this matter, and said, 'How can they be called monks, when the World Honored One allows the 'self-declaration dispute resolution' method, but they disobey and do not accept it, and slander the Buddha's knowledge and views?' (These monks) rebuked the group of six monks for various reasons, and then reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of monks, and rebuked the group of six monks for various reasons: 'How can you be called monks, when I allow the 'self-declaration dispute resolution' method, but you disobey and do not accept it, and slander the Tathagata's (如來, refers to the Buddha) knowledge and views?' After rebuking them for various reasons, the Buddha told the monks: 'From now on, the 'presence dispute resolution' (現前滅諍, refers to a method of resolving disputes through the joint testimony of those present) method is allowed. Using this 'presence dispute resolution' method, various matters that arise in the Sangha should be resolved using the 'presence dispute resolution' method.' There are two kinds of unlawful situations, and two kinds of lawful situations. The two kinds of unlawful situations are: there is an unlawful Sangha, restraining the unlawful Sangha to subdue them (折伏, refers to subduing or overcoming), and conducting 'presence dispute resolution'. There is also an unlawful Sangha, restraining three unlawful monks to subdue them, and conducting 'presence dispute resolution'. The unlawful situations are: an unlawful Sangha, restraining two or one unlawful monks to subdue them, and conducting 'presence dispute resolution'. There are also three unlawful monks, restraining three unlawful monks, to subdue them and conduct 'presence Vinaya' (比尼, refers to Vinaya, the code of monastic discipline). There are also three unlawful monks, restraining two or one unlawful monks, or the Sangha, to subdue them and conduct 'presence Vinaya'. There are also two unlawful monks, restraining two or one unlawful monks, or the Sangha, or three monks, to subdue them and conduct 'presence Vinaya'. There is also one unlawful monk, restraining...
不如法一人、僧、三人、二人，令折伏與現前比尼，是名一非法現前比尼法。又不如法僧，約敕如法僧，令折伏與現前比尼。又不如法僧，約敕如法三人、二人、一人，令折伏與現前比尼。又不如法三人，約敕如法三人、二人、一人、僧，令折伏與現前比尼。又不如法二人，約敕如法二人、一人、僧、三人，令折伏與現前比尼。又不如法一人，約敕如法一人、僧、三人、二人，令折伏與現前比尼。是名二非法現前比尼法。二種如法現前比尼者，有如法僧，約敕如法僧，令折伏與現前比尼。又如法僧，約敕如法三人、二人、一人，令折伏與現前比尼。又如法三人，約敕如法三人、二人、一人、僧，令折伏與現前比尼。又如法二人，約敕如法二人、一人、僧、三人，令折伏與現前比尼。又如法一人，約敕如法一人、僧、三人、二人，令折伏與現前比尼，是名一如法現前比尼法。又如法僧，約敕不如法僧，令折伏與現前比尼。又如法僧，約敕不如法三人、二人、一人，令折伏與現前比尼。又如法三人，約敕不如法三人、二人、一人、僧，令折伏與現前比尼。又如法二人，約敕不如法二人、一人、僧、三人，令折伏與現前比尼。又如法一人，約敕不如法一人、僧、三人、二人，令折伏與現前比尼。是名二種如法現前比尼。」(
【現代漢語翻譯】 現代漢語譯本 不如法的單個人、僧團、三人小組、二人小組，讓他們屈服並遵守現前的毗尼（Vinaya，戒律），這被稱為第一種非法的現前毗尼法。 又如不如法的僧團，命令如法的僧團，讓他們屈服並遵守現前的毗尼。 又如不如法的僧團，命令如法的三人小組、二人小組、單個人，讓他們屈服並遵守現前的毗尼。 又如不如法的三人小組，命令如法的三人小組、二人小組、單個人、僧團，讓他們屈服並遵守現前的毗尼。 又如不如法的二人小組，命令如法的二人小組、單個人、僧團、三人小組，讓他們屈服並遵守現前的毗尼。 又如不如法的單個人，命令如法的單個人、僧團、三人小組、二人小組，讓他們屈服並遵守現前的毗尼。這被稱為第二種非法的現前毗尼法。 兩種如法的現前毗尼是：如有如法的僧團，命令如法的僧團，讓他們屈服並遵守現前的毗尼。 又如如法的僧團，命令如法的三人小組、二人小組、單個人，讓他們屈服並遵守現前的毗尼。 又如如法的三人小組，命令如法的三人小組、二人小組、單個人、僧團，讓他們屈服並遵守現前的毗尼。 又如如法的二人小組，命令如法的二人小組、單個人、僧團、三人小組，讓他們屈服並遵守現前的毗尼。 又如如法的單個人，命令如法的單個人、僧團、三人小組、二人小組，讓他們屈服並遵守現前的毗尼，這被稱為第一種如法的現前毗尼法。 又如如法的僧團，命令不如法的僧團，讓他們屈服並遵守現前的毗尼。 又如如法的僧團，命令不如法的三人小組、二人小組、單個人，讓他們屈服並遵守現前的毗尼。 又如如法的三人小組，命令不如法的三人小組、二人小組、單個人、僧團，讓他們屈服並遵守現前的毗尼。 又如如法的二人小組，命令不如法的二人小組、單個人、僧團、三人小組，讓他們屈服並遵守現前的毗尼。 又如如法的單個人，命令不如法的單個人、僧團、三人小組、二人小組，讓他們屈服並遵守現前的毗尼。這被稱為第二種如法的現前毗尼。」
【English Translation】 English version An unlawful individual, Sangha (community of monks), group of three, or group of two, causing them to submit to and abide by the present Vinaya (code of conduct), is called the first type of unlawful present Vinaya. Furthermore, an unlawful Sangha, instructing a lawful Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, an unlawful Sangha, instructing a lawful group of three, group of two, or individual, causing them to submit to and abide by the present Vinaya. Furthermore, an unlawful group of three, instructing a lawful group of three, group of two, individual, or Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, an unlawful group of two, instructing a lawful group of two, individual, Sangha, or group of three, causing them to submit to and abide by the present Vinaya. Furthermore, an unlawful individual, instructing a lawful individual, Sangha, group of three, or group of two, causing them to submit to and abide by the present Vinaya. This is called the second type of unlawful present Vinaya. Two types of lawful present Vinaya are: a lawful Sangha, instructing a lawful Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful Sangha, instructing a lawful group of three, group of two, or individual, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful group of three, instructing a lawful group of three, group of two, individual, or Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful group of two, instructing a lawful group of two, individual, Sangha, or group of three, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful individual, instructing a lawful individual, Sangha, group of three, or group of two, causing them to submit to and abide by the present Vinaya. This is called the first type of lawful present Vinaya. Furthermore, a lawful Sangha, instructing an unlawful Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful Sangha, instructing an unlawful group of three, group of two, or individual, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful group of three, instructing an unlawful group of three, group of two, individual, or Sangha, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful group of two, instructing an unlawful group of two, individual, Sangha, or group of three, causing them to submit to and abide by the present Vinaya. Furthermore, a lawful individual, instructing an unlawful individual, Sangha, group of three, or group of two, causing them to submit to and abide by the present Vinaya. This is called the second type of lawful present Vinaya.'
二法)
佛在王舍城。爾時長老陀驃力士子，為彌多羅比丘尼以無根波羅夷謗故，若僧、若三人、二人、一人，常說是事。爾時陀驃力士子，以是事語諸比丘：「彌多羅比丘尼以無根波羅夷謗我故，若僧、三人、二人、一人常說是事，我當云何？」諸比丘以是事白佛，佛以是事集比丘僧，佛知故問陀驃力士子：「汝實為彌多羅比丘尼以無根波羅夷謗故，若僧、三人、二人、一人常說是事。汝向諸比丘說：『我當云何？』汝實爾不？」答言：「實爾。世尊！」佛言：「從今聽憶念比尼法，用是憶念比尼法，僧中種種事起應滅。有三種非法憶念比尼、有三種如法憶念比尼。三種非法者，有比丘犯無殘罪，自言：『犯有殘罪。』是比丘從僧乞憶念比尼。若僧與是比丘憶念比尼，是名非法。何以故？是人應與滅擯故。又如施越比丘，狂癡心顛倒故，多作不清凈、非法、不隨順道、非沙門法。是人還得本心，先所作罪，若僧、三人、二人、一人，常說是事，是人從僧乞憶念比尼，若僧與是人憶念比尼，是名非法。何以故？是人應與不癡比尼故。又如訶多比丘，無慚無愧破戒，有見聞疑罪，是人自言：『我有是罪。』後言：『我無是罪。』是人從僧乞憶念比尼。若僧與是人憶念比尼，是名非法。何以故？是人應與實覓比尼故
【現代漢語翻譯】 現代漢語譯本 （二法）
佛陀在王舍城。當時，長老陀驃力士子（Dabba Mallaputta，一位有神通的長老），因為彌多羅比丘尼（Mittra Bhikkhuni）用沒有根據的波羅夷罪（Parajika，比丘尼最重的罪）誹謗他，無論是僧團、三人、二人、一人，常常談論這件事。當時，陀驃力士子因為這件事告訴眾比丘：『彌多羅比丘尼用沒有根據的波羅夷罪誹謗我，無論是僧團、三人、二人、一人常常談論這件事，我該怎麼辦？』眾比丘將這件事稟告佛陀，佛陀因為這件事召集比丘僧團，佛陀明知故問陀驃力士子：『你確實因為彌多羅比丘尼用沒有根據的波羅夷罪誹謗你，無論是僧團、三人、二人、一人常常談論這件事。你向眾比丘說：『我該怎麼辦？』你確實這樣說了嗎？』回答說：『確實如此，世尊！』佛陀說：『從今以後允許憶念比尼法（Sati Vinaya，通過回憶來解決爭端的戒律程式），用這個憶念比尼法，僧團中各種事情發生應該平息。有三種非法憶念比尼，有三種如法憶念比尼。三種非法的是，有比丘犯了無殘罪（沒有餘地的重罪），自己說：『犯了有殘罪（還有餘地的罪）。』這個比丘向僧團請求憶念比尼。如果僧團給予這個比丘憶念比尼，這叫做非法。為什麼呢？因為這個人應該被驅逐出僧團（滅擯）。又如施越比丘（Sreyya Bhikkhu），因為狂癡心顛倒，做了很多不清凈、非法、不隨順正道、非沙門法的事情。這個人恢復了本心，先前所犯的罪，無論是僧團、三人、二人、一人，常常談論這件事，這個人向僧團請求憶念比尼，如果僧團給予這個人憶念比尼，這叫做非法。為什麼呢？因為這個人應該被給予不癡比尼（Unmatta Vinaya，針對精神失常者的戒律程式）。又如訶多比丘（Hata Bhikkhu），沒有慚愧心，違犯戒律，有見聞疑罪，這個人自己說：『我有這個罪。』後來又說：『我沒有這個罪。』這個人向僧團請求憶念比尼。如果僧團給予這個人憶念比尼，這叫做非法。為什麼呢？因為這個人應該被給予實覓比尼（Tajjaniya Kamma，一種懲罰措施）。』
【English Translation】 English version (Two Dharmas)
The Buddha was in Rajagriha (Wang舍城). At that time, the Elder Dabba Mallaputta (陀驃力士子, an elder with supernatural powers), because Mittra Bhikkhuni (彌多羅比丘尼) slandered him with an unfounded Parajika (波羅夷, the most serious offense for a Bhikkhuni), whether it was the Sangha, three people, two people, or one person, often talked about this matter. At that time, Dabba Mallaputta told the Bhikkhus about this matter: 'Mittra Bhikkhuni slandered me with an unfounded Parajika, whether it is the Sangha, three people, two people, or one person, often talk about this matter, what should I do?' The Bhikkhus reported this matter to the Buddha, and the Buddha gathered the Bhikkhu Sangha because of this matter. The Buddha knowingly asked Dabba Mallaputta: 'You indeed, because Mittra Bhikkhuni slandered you with an unfounded Parajika, whether it is the Sangha, three people, two people, or one person, often talk about this matter. You said to the Bhikkhus: 'What should I do?' Did you really say that?' He replied: 'Indeed, World Honored One!' The Buddha said: 'From now on, the Sati Vinaya (憶念比尼法, a disciplinary procedure that resolves disputes through recollection) is permitted. Using this Sati Vinaya, various matters arising in the Sangha should be pacified. There are three types of unlawful Sati Vinaya, and there are three types of lawful Sati Vinaya. The three unlawful ones are: if a Bhikkhu commits an offense without remainder (無殘罪, a serious offense with no room for leniency), he himself says: 'I committed an offense with remainder (有殘罪, an offense with room for leniency).' This Bhikkhu requests Sati Vinaya from the Sangha. If the Sangha grants this Bhikkhu Sati Vinaya, this is called unlawful. Why? Because this person should be expelled from the Sangha (滅擯). Furthermore, like Sreyya Bhikkhu (施越比丘), because of madness and mental derangement, he did many impure, unlawful, non-conforming to the path, and non-ascetic practices. This person regained his original mind, and the sins he committed earlier, whether it is the Sangha, three people, two people, or one person, often talk about this matter. This person requests Sati Vinaya from the Sangha. If the Sangha grants this person Sati Vinaya, this is called unlawful. Why? Because this person should be given Unmatta Vinaya (不癡比尼, a disciplinary procedure for the mentally ill). Furthermore, like Hata Bhikkhu (訶多比丘), without shame or remorse, he broke the precepts, and there is an offense of seeing, hearing, and suspicion. This person himself says: 'I have this offense.' Later he says: 'I do not have this offense.' This person requests Sati Vinaya from the Sangha. If the Sangha grants this person Sati Vinaya, this is called unlawful. Why? Because this person should be given Tajjaniya Kamma (實覓比尼, a form of punishment).'
。是名三非法憶念比尼。三如法者，又比丘如陀驃比丘，為彌多羅比丘尼無根波羅夷謗故，若僧三人、二人、一人常說是事，是比丘從僧乞憶念比尼。若僧與是人憶念比尼，是名如法。何以故？是人應與憶念比尼故。又如一比丘犯罪，是罪已發露，如法悔過除滅，若僧、三人、二人、一人猶說是事，是比丘從僧乞憶念比尼。若僧與是人憶念比尼，是名如法。何以故？是人應與憶念比尼故。又如比丘未犯是罪，將必當犯，以是事故，若僧、三人、二人、一人，說犯是罪，是比丘從僧乞憶念比尼。若僧與是比丘憶念比尼，是名如法。何以故？是人應與憶念比尼故。是名三如法憶念比尼。」佛如是語已語諸比丘：「汝等與陀驃比丘憶念比尼。若更有如是人，亦應與憶念比尼。憶念比尼法者，是陀驃比丘，應從坐起偏袒右肩、脫革屣、胡跪合掌，言：『大德僧聽！我陀驃比丘，為彌多羅比丘尼以無根波羅夷法謗故，若僧、三人、二人、一人常說是事。我今從僧乞憶念比尼，若僧、三人、二人、一人莫復更說是事。僧憐愍故，與我憶念比尼。』如是再三乞。爾時一比丘僧中唱言：『大德僧聽！是陀驃比丘，為彌多羅比丘尼以無根波羅夷法謗故，僧、三人、二人、一人常說是事。今陀驃比丘從僧乞憶念比尼，若僧、三人、二人、一
【現代漢語翻譯】 現代漢語譯本： 這被稱為三種非法憶念擯治（憶念比尼）。三種如法的情況是，例如陀驃比丘（Dabba Bhikkhu），因為彌多羅比丘尼（Mittra Bhikkhuni）無根據的波羅夷（Parajika，斷頭罪）誹謗，如果僧團中有三人、二人、一人經常談論此事，這位比丘可以向僧團請求憶念擯治。如果僧團給予此人憶念擯治，這被稱為如法。為什麼呢？因為這個人應該被給予憶念擯治。又如一個比丘犯了罪，這個罪已經發露，如法懺悔並消除，如果僧團中三人、二人、一人仍然談論此事，這位比丘可以向僧團請求憶念擯治。如果僧團給予此人憶念擯治，這被稱為如法。為什麼呢？因為這個人應該被給予憶念擯治。又如比丘尚未犯下某個罪行，但將要犯下，因為這個原因，如果僧團中三人、二人、一人說他犯了此罪，這位比丘可以向僧團請求憶念擯治。如果僧團給予這位比丘憶念擯治，這被稱為如法。為什麼呢？因為這個人應該被給予憶念擯治。這被稱為三種如法憶念擯治。』 佛陀這樣說完后，告訴眾比丘：『你們給予陀驃比丘憶念擯治。如果還有像這樣的人，也應該給予憶念擯治。憶念擯治的方法是，陀驃比丘應該從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，合掌，說：『尊敬的僧團請聽！我陀驃比丘，因為彌多羅比丘尼以無根據的波羅夷罪誹謗，僧團中三人、二人、一人經常談論此事。我現在向僧團請求憶念擯治，希望僧團中三人、二人、一人不要再談論此事。希望僧團慈悲憐憫，給予我憶念擯治。』這樣再三請求。這時，一位比丘在僧團中宣佈：『尊敬的僧團請聽！這位陀驃比丘，因為彌多羅比丘尼以無根據的波羅夷罪誹謗，僧團中三人、二人、一人經常談論此事。現在陀驃比丘向僧團請求憶念擯治，希望僧團中三人、二人、一
【English Translation】 English version: This is called the three unlawful Remembrance Vinaya (Remembrance Vinaya). The three lawful cases are: for example, Dabba Bhikkhu, because Mittra Bhikkhuni groundlessly accused him of Parajika (Parajika, expulsion offense), if three, two, or one member of the Sangha constantly talk about this matter, this Bhikkhu can request Remembrance Vinaya from the Sangha. If the Sangha grants this person Remembrance Vinaya, this is called lawful. Why? Because this person should be granted Remembrance Vinaya. Also, if a Bhikkhu commits an offense, and this offense has been confessed, repented of according to the Dharma, and eliminated, if three, two, or one member of the Sangha still talk about this matter, this Bhikkhu can request Remembrance Vinaya from the Sangha. If the Sangha grants this person Remembrance Vinaya, this is called lawful. Why? Because this person should be granted Remembrance Vinaya. Also, if a Bhikkhu has not yet committed a certain offense, but is about to commit it, and for this reason, if three, two, or one member of the Sangha say that he has committed this offense, this Bhikkhu can request Remembrance Vinaya from the Sangha. If the Sangha grants this Bhikkhu Remembrance Vinaya, this is called lawful. Why? Because this person should be granted Remembrance Vinaya. This is called the three lawful Remembrance Vinaya.』 After the Buddha spoke in this way, he told the Bhikkhus: 『You should grant Dabba Bhikkhu Remembrance Vinaya. If there are others like this, you should also grant them Remembrance Vinaya. The method of Remembrance Vinaya is that Dabba Bhikkhu should rise from his seat, expose his right shoulder, take off his sandals, kneel on his right knee, join his palms, and say: 『Venerable Sangha, please listen! I, Dabba Bhikkhu, because Mittra Bhikkhuni groundlessly accused me of Parajika, three, two, or one member of the Sangha constantly talk about this matter. I now request Remembrance Vinaya from the Sangha, hoping that three, two, or one member of the Sangha will no longer talk about this matter. May the Sangha have compassion and grant me Remembrance Vinaya.』 He should request this three times. At this time, one Bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! This Dabba Bhikkhu, because Mittra Bhikkhuni groundlessly accused him of Parajika, three, two, or one member of the Sangha constantly talk about this matter. Now Dabba Bhikkhu requests Remembrance Vinaya from the Sangha, hoping that three, two, or one
人莫復更說是事。若僧時到僧忍聽，僧與陀驃比丘憶念比尼，若僧、三人、二人、一人莫復更說是事。是名白。』如是白四羯磨。『僧與陀驃憶念比尼竟，僧忍，默然故，是事如是持！』得憶念比尼比丘行法者，余比丘不應出其過罪，不應令憶念、不應從乞聽，亦不應受余比丘乞聽。若彼從乞聽，得突吉羅。若受他聽，亦得突吉羅。若彼不聽、若出過罪、若令憶念，得波逸提。」(三法)
佛在舍衛國。爾時有比丘，名施越，癡狂心顛倒故，多作不清凈、非法、不隨順道、非沙門法。是人還得本心，先所作罪，若僧、三人、二人、一人常說是事。施越語諸比丘：「我本狂癡心顛倒故，多作不清凈、非法、不隨順道、非沙門法。我今還得本心，若僧、三人、二人、一人常說我本所作罪，我今當云何？」諸比丘以是事向佛廣說。佛知而故問施越：「汝實狂癡心顛倒故，多作不清凈、非法、不隨順道、非沙門法。汝還得本心，若僧、三人、二人、一人說汝本所作罪。汝向諸比丘說：『我當云何？』汝實爾不？」答言：「實爾。世尊！」佛言：「從今聽不癡比尼，用是不癡比尼，僧中有種種事起應滅。不癡比尼，有四種非法、四種如法。四種非法者，有比丘不癡狂顛倒，現癡狂相貌，諸比丘僧中問：『汝狂癡時所作，今
【現代漢語翻譯】 現代漢語譯本 『人們不應該再提起這件事。如果僧團時間到了，僧團願意聽，僧團就讓陀驃（Dabba，人名，比丘）比丘憶念毗尼（Vinaya，戒律），如果僧團、三人、二人、一人都不應該再提起這件事。這叫做白（正式宣告）。』這樣進行白四羯磨（白四羯磨，一種僧團儀式）。『僧團讓陀驃憶念毗尼完畢，僧團認可，因為默然的緣故，這件事就這樣保持！』得到憶念毗尼的比丘行法時，其他比丘不應該揭發他的過錯，不應該讓他憶念，不應該向他請求聽法，也不應該接受其他比丘向他請求聽法。如果他向別人請求聽法，會犯突吉羅（Dukkata，輕罪）。如果接受別人的聽法，也會犯突吉羅。如果他不聽、如果揭發過錯、如果讓他憶念，會犯波逸提（Pacittiya，一種戒律）。』（三法）
佛陀在舍衛國（Savatthi，古印度城市）。當時有一位比丘，名叫施越（Sreyya，人名），因為癡狂心顛倒的緣故，做了很多不清凈、非法、不隨順正道、非沙門法的事情。這個人後來恢復了本心，先前所犯的罪過，無論是僧團、三人、二人、一人常常提起這件事。施越對比丘們說：『我先前因為狂癡心顛倒的緣故，做了很多不清凈、非法、不隨順正道、非沙門法的事情。我現在已經恢復了本心，但是僧團、三人、二人、一人常常說我先前所犯的罪過，我現在該怎麼辦？』比丘們將這件事向佛陀詳細稟告。佛陀明知此事卻故意問施越：『你確實因為狂癡心顛倒的緣故，做了很多不清凈、非法、不隨順正道、非沙門法的事情。你恢復了本心，但是僧團、三人、二人、一人說你先前所犯的罪過。你向比丘們說：『我該怎麼辦？』你確實是這樣說的嗎？』施越回答說：『確實是這樣，世尊！』佛陀說：『從今以後允許使用不癡比尼（Amata-vinaya，一種針對精神失常者的戒律），使用這種不癡比尼，僧團中發生的各種事情應該平息。不癡比尼，有四種非法、四種如法。四種非法是，有比丘沒有癡狂顛倒，卻顯現出癡狂的相貌，各位比丘在僧團中問：『你癡狂時所做的事情，現在』
【English Translation】 English version 'People should not speak of this matter again. If the Sangha (community of monks) has time and is willing to listen, the Sangha should have Dabba (a monk's name) Bhikkhu (monk) recall the Vinaya (code of conduct). If the Sangha, three, two, or one person should not speak of this matter again. This is called a formal announcement.' Thus, the formal announcement is made four times. 'The Sangha has Dabba recall the Vinaya completely, and the Sangha approves, because of the silence, this matter is maintained as such!' When a Bhikkhu who has received the Vinaya of Remembrance practices the Dharma, other Bhikkhus should not expose his faults, should not cause him to remember, should not request to hear from him, nor should they accept requests to hear from other Bhikkhus. If he requests to hear from others, he commits a Dukkata (minor offense). If he accepts hearing from others, he also commits a Dukkata. If he does not listen, if he exposes faults, if he causes him to remember, he commits a Pacittiya (an offense requiring confession).』 (Three Dharmas)
The Buddha was in Savatthi (an ancient Indian city). At that time, there was a Bhikkhu named Sreyya (a monk's name), who, because of madness and mental derangement, did many impure, unlawful, non-conforming to the path, and non-ascetic things. This person later regained his original mind, and the sins he had committed earlier were often mentioned by the Sangha, three, two, or one person. Sreyya said to the Bhikkhus, 'Because I was mad and mentally deranged, I did many impure, unlawful, non-conforming to the path, and non-ascetic things. Now I have regained my original mind, but the Sangha, three, two, or one person often speak of the sins I committed earlier. What should I do now?' The Bhikkhus reported this matter to the Buddha in detail. The Buddha knew this but deliberately asked Sreyya, 'Because you were mad and mentally deranged, you did many impure, unlawful, non-conforming to the path, and non-ascetic things. You have regained your original mind, but the Sangha, three, two, or one person speak of the sins you committed earlier. You said to the Bhikkhus, 'What should I do?' Is that really what you said?' Sreyya replied, 'That is indeed what I said, World Honored One!' The Buddha said, 'From now on, the Amata-vinaya (rules for the insane) is permitted. Using this Amata-vinaya, various matters that arise in the Sangha should be resolved. The Amata-vinaya has four unlawful things and four lawful things. The four unlawful things are: if a Bhikkhu is not mad or deranged, but shows signs of madness, the Bhikkhus in the Sangha ask, 'The things you did when you were mad, now'
憶念不？』答言：『長老！我憶念癡故作、他人教我使作、憶夢中作、憶裸形東西走立大小便。』是人從僧乞不癡比尼，若僧與是人不癡比尼，是名四非法。四如法者，有比丘實狂癡心顛倒，現狂癡相貌，諸比丘問：『汝憶念狂癡時所作不？』答言：『不憶念他所教我作、不憶夢中所作、不憶裸形東西走立大小便。』是人從僧乞不癡比尼，若僧與是人不癡比尼，是名四如法不癡比尼。」佛言：「從今聽不癡比尼，用是不癡比尼，僧中種種事起應滅。」爾時佛語諸比丘：「汝等與施越比丘不癡比尼。若更有如是人，僧亦應與不癡比尼。與法者，是施越比丘，應從坐起偏袒右肩、脫革屣、胡跪合掌，言：『大德僧聽！我施越比丘，本狂癡心顛倒，多作不清凈、非法、不隨順道、非沙門法。我今還得本心，若僧、三人、二人、一人說我先所作罪。我今從僧乞不癡比尼，若僧、三人、二人、一人莫復更說是事。僧憐愍故，與我不癡比尼。』如是再三乞。爾時一比丘，僧中唱：『大德僧聽！是施越比丘，本狂癡心顛倒，多作不清凈、非法、不隨順道、非沙門法。今得本心，若僧、三人、二人、一人說先所作罪。今施越比丘從僧乞不癡比尼，若僧、三人、二人、一人莫復更說是事。若僧時到僧忍聽，與施越比丘不癡比尼，若僧、三
{ "translations": [ "現代漢語譯本：", "『你還記得嗎？』他回答說：『長老！我記得因為愚癡而做的事，別人教我做的，記得夢中做的事，記得赤身裸體東西走動、站立、大小便。』這個人向僧團請求授予不癡比尼（不癡比尼：指恢復理智的比丘尼資格），如果僧團授予這個人不癡比尼，這被稱為四種非法情況。四種如法的情況是，有比丘確實是狂癡、心智顛倒，表現出狂癡的樣貌，眾比丘問：『你還記得狂癡時所做的事嗎？』他回答說：『不記得別人教我做的，不記得夢中所做的，不記得赤身裸體東西走動、站立、大小便。』這個人向僧團請求授予不癡比尼，如果僧團授予這個人不癡比尼，這被稱為四種如法的不癡比尼。」, "佛說：『從今以後允許授予不癡比尼，使用這種不癡比尼，僧團中發生的各種事情應該平息。』當時佛告訴眾比丘：『你們授予施越比丘（施越比丘：人名）不癡比尼。如果還有這樣的人，僧團也應該授予不癡比尼。授予的方法是，這位施越比丘，應該從座位上起身，袒露右肩，脫掉鞋子，右膝跪地，合掌，說：『大德僧團請聽！我施越比丘，原本狂癡、心智顛倒，做了很多不清凈、非法、不符合正道、不符合沙門法的事情。我現在恢復了本來的心智，如果僧團、三人、二人、一人說我先前所犯的罪。我現在向僧團請求授予不癡比尼，如果僧團、三人、二人、一人不要再提起這件事。僧團因為憐憫的緣故，授予我不癡比尼。』這樣再三請求。當時一位比丘，在僧團中宣佈：『大德僧團請聽！這位施越比丘，原本狂癡、心智顛倒，做了很多不清凈、非法、不符合正道、不符合沙門法的事情。現在恢復了本來的心智，如果僧團、三人、二人、一人說他先前所犯的罪。現在施越比丘向僧團請求授予不癡比尼，如果僧團、三人、二人、一人不要再提起這件事。如果僧團認為時機已到，僧團容許，授予施越比丘不癡比尼，如果僧團、三人』" ], "english_translations": [ "English version:", "'Do you remember?' He replied, 'Venerable Sir! I remember what I did because of delusion, what others taught me to do, what I did in dreams, and I remember walking, standing, and defecating naked.' This person asks the Sangha for an 'Apatti-nirodha-bhikkhuni' (Apatti-nirodha-bhikkhuni: a bhikkhuni status of non-delusion), and if the Sangha grants this person an Apatti-nirodha-bhikkhuni, this is called the four unlawful situations. The four lawful situations are: if a bhikkhu is truly mad, deluded, and shows signs of madness, the bhikkhus ask, 'Do you remember what you did when you were mad?' He replies, 'I do not remember what others taught me to do, I do not remember what I did in dreams, and I do not remember walking, standing, and defecating naked.' This person asks the Sangha for an Apatti-nirodha-bhikkhuni, and if the Sangha grants this person an Apatti-nirodha-bhikkhuni, this is called the four lawful Apatti-nirodha-bhikkhuni.", "The Buddha said, 'From now on, allow the granting of Apatti-nirodha-bhikkhuni. Using this Apatti-nirodha-bhikkhuni, various matters arising in the Sangha should be resolved.' At that time, the Buddha told the bhikkhus, 'You grant Sreyas Bhikkhu (Sreyas Bhikkhu: a personal name) Apatti-nirodha-bhikkhuni. If there is another person like this, the Sangha should also grant Apatti-nirodha-bhikkhuni. The method of granting is that this Sreyas Bhikkhu should rise from his seat, expose his right shoulder, take off his sandals, kneel on his right knee, join his palms, and say, 'Venerable Sangha, please listen! I, Sreyas Bhikkhu, was originally mad and deluded, and did many impure, unlawful, non-conforming to the path, and non-Samana things. Now I have regained my original mind. If the Sangha, three, two, or one person speaks of the sins I committed earlier. I now ask the Sangha to grant me Apatti-nirodha-bhikkhuni, and if the Sangha, three, two, or one person no longer mentions this matter. The Sangha, out of compassion, grants me Apatti-nirodha-bhikkhuni.' He asks in this way three times. At that time, one bhikkhu announces in the Sangha, 'Venerable Sangha, please listen! This Sreyas Bhikkhu was originally mad and deluded, and did many impure, unlawful, non-conforming to the path, and non-Samana things. Now he has regained his original mind. If the Sangha, three, two, or one person speaks of the sins he committed earlier. Now Sreyas Bhikkhu asks the Sangha to grant him Apatti-nirodha-bhikkhuni, and if the Sangha, three, two, or one person no longer mentions this matter. If the Sangha deems the time is right, and the Sangha permits, grant Sreyas Bhikkhu Apatti-nirodha-bhikkhuni, if the Sangha, three'" ] }
人、二人、一人莫復更說是事。白如是。』如是白四羯磨。『僧與施越比丘不癡比尼竟，僧忍，默然故，是事如是持！』得不癡比尼行法者，余比丘不應出其過罪，不應令憶念、不應從乞聽、亦不應受他比丘乞聽。若從彼乞聽，得突吉羅。若受他乞聽，亦得突吉羅。若彼不聽，便出過罪，若令憶念，得波逸提。」(四法)
佛在迦維羅衛國。爾時有比丘，名訶哆，無慚無愧惡欲，有見聞疑罪，是比丘先自言：「作。」後言：「不作。」諸比丘以是事向佛廣說。佛以是事集比丘僧，語諸比丘：「從今聽實覓滅諍，用是實覓比尼，僧中種種事起應滅。實覓比尼，有五種非法、五種如法。五非法者，有比丘犯波羅夷罪，先言：『不犯。』後言：『犯。』若僧與是人實覓比尼，是名非法。何以故？是人應與滅擯故。有比丘犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅。先言：『不犯。』後言：『犯。』若僧與是人實覓比尼，是名非法。何以故？是人隨所犯應治故。五如法者，有比丘犯波羅夷，先言：『犯。』後言：『不犯。』若僧與是比丘實覓比尼，是名如法。何以故？是人應與實覓比尼故。若比丘犯僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，先言：『犯。』後言：『不犯。』若僧與是比丘實覓比尼，是名如法。
【現代漢語翻譯】 現代漢語譯本： 『人、二人、一人都不要再說這件事了。』就這樣說。就這樣進行四次羯磨（Karma，業）儀式。『僧團已經給予越比丘不癡比尼（不癡比尼，一種僧團決議，表示某比丘沒有精神錯亂）的權利，僧團認可，因為大家沉默，這件事就這樣決定了！』得到不癡比尼行法資格的比丘，其他比丘不應該揭發他的過錯，不應該讓他回憶起過錯，不應該向他請求聽取意見，也不應該接受其他比丘代替他請求聽取意見。如果向他請求聽取意見，會犯突吉羅（Dukkata，惡作罪）。如果接受其他比丘代替他請求聽取意見，也會犯突吉羅。如果他不聽從，就揭發他的過錯，如果讓他回憶起過錯，會犯波逸提（Pacittiya，墮罪）。』（四法）
佛陀在迦維羅衛國（Kapilavastu，古印度釋迦族居住地）的時候。當時有一位比丘，名叫訶哆（Hato，音譯），沒有慚愧心，沒有羞恥心，充滿邪惡的慾望，對於所見、所聞、所疑的罪行，這位比丘先是自己說：『做了。』後來又說：『沒做。』眾比丘將這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧團，告訴眾比丘：『從今以後允許通過真實的尋找來平息爭端，用這種真實的尋找比尼（Vinaya，戒律），僧團中發生的各種事情應該平息。真實的尋找比尼，有五種非法的情況，五種如法的情況。五種非法的情況是，有比丘犯了波羅夷（Parajika，斷頭罪），先說：『沒犯。』後來又說：『犯了。』如果僧團給予這個人真實的尋找比尼，這叫做非法。為什麼呢？因為這個人應該被驅逐出僧團。有比丘犯了僧伽婆尸沙（Sanghadisesa，僧殘罪）、波逸提、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅。先說：『沒犯。』後來又說：『犯了。』如果僧團給予這個人真實的尋找比尼，這叫做非法。為什麼呢？因為這個人應該根據他所犯的罪行進行懲治。五種如法的情況是，有比丘犯了波羅夷，先說：『犯了。』後來又說：『沒犯。』如果僧團給予這個比丘真實的尋找比尼，這叫做如法。為什麼呢？因為這個人應該被給予真實的尋找比尼。如果比丘犯了僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，先說：『犯了。』後來又說：『沒犯。』如果僧團給予這個比丘真實的尋找比尼，這叫做如法。
【English Translation】 English version: 'No one, two people, or one person should say this matter again.' Thus it is said. Thus, the four Karma (Karma, action) rituals are performed. 'The Sangha (Sangha, monastic community) has granted Bhikkhu (Bhikkhu, monk) Yue the Achittaka-bhinni (Achittaka-bhinni, a Sangha resolution indicating that a certain Bhikkhu is not mentally disordered), the Sangha approves, because everyone is silent, this matter is thus decided!' A Bhikkhu who has obtained the right to practice the Achittaka-bhinni, other Bhikkhus should not expose his faults, should not remind him of his faults, should not ask him for advice, nor should they accept other Bhikkhus asking for advice on his behalf. If they ask him for advice, they commit a Dukkata (Dukkata, offense of wrong-doing). If they accept other Bhikkhus asking for advice on his behalf, they also commit a Dukkata. If he does not listen, and they expose his faults, if they remind him of his faults, they commit a Pacittiya (Pacittiya, expiatory offense).' (Four Dharmas)
The Buddha was in Kapilavastu (Kapilavastu, the ancient Shakya tribe's residence). At that time, there was a Bhikkhu named Hato (Hato, transliteration), who had no sense of shame, no sense of embarrassment, and was full of evil desires. Regarding the sins he had seen, heard, and suspected, this Bhikkhu first said, 'I did it.' Later, he said, 'I didn't do it.' The Bhikkhus told the Buddha about this matter in detail. The Buddha gathered the Sangha of Bhikkhus because of this matter and told the Bhikkhus, 'From now on, it is allowed to quell disputes through truthful seeking, using this truthful seeking Vinaya (Vinaya, monastic rules), the various matters that arise in the Sangha should be quelled. Truthful seeking Vinaya has five unlawful situations and five lawful situations. The five unlawful situations are: if a Bhikkhu commits a Parajika (Parajika, defeat), first says, 'I did not commit it.' Later says, 'I committed it.' If the Sangha grants this person truthful seeking Vinaya, this is called unlawful. Why? Because this person should be expelled from the Sangha. If a Bhikkhu commits a Sanghadisesa (Sanghadisesa, formal meeting offense), Pacittiya, Patidesaniya (Patidesaniya, offense to be confessed), Dukkata. First says, 'I did not commit it.' Later says, 'I committed it.' If the Sangha grants this person truthful seeking Vinaya, this is called unlawful. Why? Because this person should be punished according to the offense he committed. The five lawful situations are: if a Bhikkhu commits a Parajika, first says, 'I committed it.' Later says, 'I did not commit it.' If the Sangha grants this Bhikkhu truthful seeking Vinaya, this is called lawful. Why? Because this person should be granted truthful seeking Vinaya. If a Bhikkhu commits a Sanghadisesa, Pacittiya, Patidesaniya, Dukkata, first says, 'I committed it.' Later says, 'I did not commit it.' If the Sangha grants this Bhikkhu truthful seeking Vinaya, this is called lawful.
何以故？是人應與實覓比尼故。」佛語諸比丘：「汝等與訶哆比丘實覓比尼。若更有如是比丘者，僧亦應與實覓比尼。與法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是呵哆比丘無慚無愧惡欲，有見聞疑罪。先自言：「犯。」後言：「不犯。」以是故，僧與實覓比尼。若僧時到僧忍聽，與訶哆比丘實覓比尼。白如是。』如是白四羯磨。『僧與訶哆比丘實覓比尼法竟，僧忍，默然故，是事如是持！』得實覓比尼行法者，是比丘不應與他受大戒，不得受他依止，不應畜沙彌，不應受教誡比丘尼法。若僧羯磨教誡比丘尼，不應教他。僧所與作實覓比尼罪，更不應犯。若似是罪及過是罪，亦不應作。不應訶僧羯磨，亦不應訶作羯磨人。不應舉清凈比丘，不應令他憶念，不應相言，不應從他乞聽欲出他罪，亦不應受他乞聽，不應遮說戒，不應遮受戒，不應遮自恣，不應出清凈比丘過罪，恒自謙卑，應調伏心行，隨順比丘僧意。若不如是行法者，盡形不得離是羯磨。」(五法)
佛在俱舍彌國。爾時俱舍彌諸比丘，喜斗諍相言多少事起，作是念：「若長老舍利弗作斷事主者，我等當得決了。」諸比丘以是事向佛廣說。佛知故問阿難：「有闥賴吒比丘，能受作斷事主不？」阿難白佛言：「世尊！有能受作斷事主。」佛即
【現代漢語翻譯】 現代漢語譯本： 什麼緣故呢？因為這個人應該被施與『實覓比尼』（Satmīkṛtya vinaya，如實治罪）的羯磨。」 佛告訴眾比丘：『你們應當對訶哆（Heta）比丘施與『實覓比尼』。如果還有其他像這樣的比丘，僧團也應當施與『實覓比尼』。施與此法的程式是，一心和合的僧團中，一位比丘在僧團中唱言：『大德僧眾請聽！這位訶哆比丘無慚無愧，懷有惡欲，有見聞疑罪。先前自己承認「犯戒」，後來又說「沒有犯戒」。因此，僧團要施與『實覓比尼』。如果僧團認為時機已到，僧團同意，就對訶哆比丘施與『實覓比尼』。稟白如上。』這樣稟白四次羯磨。『僧團對訶哆比丘施與『實覓比尼』法完畢，僧團同意，因為大家默然不語，這件事就這樣決定了！』 得到『實覓比尼』這種處分后，這位比丘不應該為他人授大戒，不得接受他人依止，不應該蓄養沙彌，不應該接受教誡比丘尼的教法。如果僧團羯磨教誡比丘尼，他也不應該教導他人。僧團所施與的『實覓比尼』罪，更不應該再犯。如果類似這樣的罪，或者超過這種罪的，也不應該做。不應該誹謗僧團的羯磨，也不應該誹謗做羯磨的人。不應該指責清凈的比丘，不應該讓他人憶念（過去的罪過），不應該互相爭吵，不應該向他人乞求允許來揭發他人的罪過，也不應該接受他人乞求允許，不應該阻止說戒，不應該阻止受戒，不應該阻止自恣，不應該揭發清凈比丘的過失，要恒常謙卑，應該調伏自己的心行，隨順比丘僧團的意願。如果不如這樣行事，終身不得解除這種羯磨。』（五法）
佛陀在俱舍彌國（Kauśāmbī）。當時，俱舍彌的比丘們，喜歡爭鬥，因為言語多少的事情而爭執起來，他們這樣想：『如果長老舍利弗（Śāriputra）來做斷事主，我們就能得到決斷。』眾比丘將這件事向佛陀詳細稟告。佛陀明知此事，卻問阿難（Ānanda）：『有闥賴吒（Tāḍāyita）比丘，能夠接受擔任斷事主嗎？』阿難稟告佛陀說：『世尊！有能接受擔任斷事主的。』佛陀立即...
【English Translation】 English version: Why is that? Because this person should be given the 'Satmīkṛtya vinaya' (literally, 'making it real vinaya', a formal censure)." The Buddha told the Bhikshus: 'You should administer the 'Satmīkṛtya vinaya' to the Heta Bhikshu. If there are other Bhikshus like this, the Sangha should also administer the 'Satmīkṛtya vinaya'. The procedure for administering this Dharma is that, in a Sangha that is of one mind and in harmony, one Bhikshu should announce in the Sangha: 'Venerable Sangha, please listen! This Heta Bhikshu is shameless, without remorse, has evil desires, and has offenses of seeing, hearing, and suspicion. He first admitted 'offending', and then said 'not offending'. Therefore, the Sangha will administer the 'Satmīkṛtya vinaya'. If the Sangha thinks the time has come, and the Sangha agrees, then administer the 'Satmīkṛtya vinaya' to the Heta Bhikshu. Announce as above.' Announce this four times in a Karma. 'The Sangha has completed the Dharma of administering the 'Satmīkṛtya vinaya' to the Heta Bhikshu, the Sangha agrees, because everyone is silent, this matter is thus decided!' Having received this 'Satmīkṛtya vinaya' punishment, this Bhikshu should not administer the higher ordination to others, should not accept others' reliance, should not keep a Shramanera (Śrāmaṇera, novice monk), and should not receive the teachings of the Bhikshunis (Bhikṣuṇī, female monastic). If the Sangha performs a Karma to instruct the Bhikshunis, he should not instruct others either. The 'Satmīkṛtya vinaya' offense that the Sangha has administered should not be committed again. If it is a similar offense, or an offense exceeding this, it should not be done either. He should not slander the Sangha's Karma, nor should he slander the person performing the Karma. He should not accuse pure Bhikshus, should not cause others to remember (past offenses), should not quarrel with each other, should not ask others for permission to expose others' offenses, nor should he accept others' requests for permission, should not prevent the recitation of precepts, should not prevent ordination, should not prevent Pravāraṇā (self-surrender ceremony), should not expose the faults of pure Bhikshus, should always be humble, should tame his mind and conduct, and follow the wishes of the Bhikshu Sangha. If he does not act in this way, he may not be released from this Karma for the rest of his life.' (Five Dharmas)
The Buddha was in Kauśāmbī (Kauśāmbī). At that time, the Bhikshus of Kauśāmbī liked to fight and argued over matters of how much was said, and they thought: 'If the Elder Śāriputra (Śāriputra) were to be the adjudicator, we would be able to reach a decision.' The Bhikshus reported this matter to the Buddha in detail. The Buddha knew this, but asked Ānanda (Ānanda): 'Is there a Tāḍāyita (Tāḍāyita) Bhikshu who can accept the role of adjudicator?' Ānanda reported to the Buddha: 'World Honored One! There is one who can accept the role of adjudicator.' The Buddha immediately...
以是事集比丘僧，語諸比丘：「從今聽闥賴吒比丘作斷事主，受是斷事法，如法、如比尼、如佛教，現前除滅。闥賴吒有三種：有身善口不善、有口善身不善、有身善口善。身善口不善者，是闥賴吒，自不往到舉事者、有事者所，不自作是言：『從是事若好、若不好，應爾起、不應爾起。若汝勝彼負、彼勝汝負。』是人雖不自去語，便遣使往作是言：『汝從是事，若好、若不好，應爾起、不應爾起，若汝勝彼負、彼勝汝負。』是名身善口不善。口善身不善者，自身往到舉事者、有事者所已，不作是言：『從是事若好、若不好，應爾起、不應爾起，若汝勝彼負、彼勝汝負。』不遣使到舉事者、有事者所作是言：『從是事若好、若不好，應爾起、不應爾起，若汝勝彼負、彼勝汝負。』是名口善身不善。口善身善者，不自往到舉事者、有事者所，不作是言：『從是事若好、若不好，應爾起、不應爾起，若汝勝彼負、彼勝汝負。』又不遣使往到舉事者、有事者所作是言：『從是事若好、若不好，應爾起、不應爾起，若汝勝彼負、彼勝汝負。』是名身善口善。從今作闥賴吒者應如是學，不應與舉事者、有事者同一道行，亦不得別與一人同一道行，不應共期。若先有少多因緣與期，應滅是期。期者，若中前若中后、若晝若夜、若阿
【現代漢語翻譯】 現代漢語譯本 當時，比丘僧團聚集在一起，告訴各位比丘：『從今以後，允許闥賴吒(Tālàizhā，斷事者)比丘擔任斷事主，接受斷事之法，依照佛法、戒律和佛教的教導，當面解決問題。闥賴吒有三種類型：有的是行為端正但言語不端正，有的是言語端正但行為不端正，有的是行為和言語都端正。行為端正但言語不端正的闥賴吒，不會親自前往提出問題者或涉及問題者那裡，也不會親自說：『這件事無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』即使他不親自去說，也會派使者去說：『你從這件事，無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』這叫做行為端正但言語不端正。 言語端正但行為不端正的闥賴吒，會親自前往提出問題者或涉及問題者那裡，但不說：『這件事無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』也不派使者到提出問題者或涉及問題者那裡說：『這件事無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』這叫做言語端正但行為不端正。行為和言語都端正的闥賴吒，不親自前往提出問題者或涉及問題者那裡，也不說：『這件事無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』也不派使者前往提出問題者或涉及問題者那裡說：『這件事無論是好是壞，應該這樣開始還是不應該這樣開始，如果你勝了他就會輸，他勝了你就會輸。』這叫做行為和言語都端正。 從今以後，擔任闥賴吒的人應該這樣學習，不應該與提出問題者或涉及問題者同行，也不應該單獨與其中一人同行，不應該與他們約定時間。如果先前有少量因緣與他們約定了時間，應該取消這個約定。約定的時間，無論是上午、下午、白天還是夜晚，無論是阿
【English Translation】 English version At that time, the Sangha of Bhikshus gathered and said to the Bhikshus: 'From now on, the Bhikshu Tālàizhā (斷事者, adjudicator) is allowed to serve as the chief adjudicator, accepting the Dharma of adjudication, resolving issues face-to-face in accordance with the Dharma, the Vinaya, and the teachings of the Buddha. There are three types of Tālàizhā: some are virtuous in body but not in speech, some are virtuous in speech but not in body, and some are virtuous in both body and speech. A Tālàizhā who is virtuous in body but not in speech will not personally go to the person who raises the issue or the person involved in the issue, nor will he personally say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' Even if he does not go to speak personally, he will send a messenger to say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' This is called virtuous in body but not in speech. A Tālàizhā who is virtuous in speech but not in body will personally go to the person who raises the issue or the person involved in the issue, but will not say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' Nor will he send a messenger to the person who raises the issue or the person involved in the issue to say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' This is called virtuous in speech but not in body. A Tālàizhā who is virtuous in both body and speech does not personally go to the person who raises the issue or the person involved in the issue, nor does he say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' Nor does he send a messenger to the person who raises the issue or the person involved in the issue to say: 'Regarding this matter, whether it is good or bad, whether it should start this way or not, if you win, he will lose, and if he wins, you will lose.' This is called virtuous in both body and speech. From now on, those who serve as Tālàizhā should learn in this way, and should not travel on the same road with the person who raises the issue or the person involved in the issue, nor should they travel on the same road alone with one of them, and should not make appointments with them. If they have previously made an appointment with them due to some minor cause, they should cancel the appointment. The appointed time, whether it is before noon, after noon, day or night, whether it is A
練兒處、若近聚落僧坊。是闥賴吒應受是所斷事，如法、如比尼、如佛教，現前除滅。用一比尼所謂現前比尼。何等現前？現前有二種：人現前、比尼現前。人現前者，謂有隨助舉事人及有事人共集一處。比尼現前者，如法、如比尼、如佛教斷是事，是名比尼現前。若是闥賴吒不能如法、如比尼、如佛教斷是事者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷是事。若僧能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者，是中所有可中共作羯磨比丘，共同心和合一處，可受欲者持欲來，現前在比丘能遮者不遮，是名僧現前。人現前者，有隨助舉事人、有事人共集一處，是名人現前。比尼現前者，如法、如比尼、如佛教斷是事，是名比尼現前。若僧不能如法、如比尼、如佛教斷是事者，爾時應僧中舉烏回鳩羅，應羯磨烏回鳩羅令斷是事。羯磨法者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，如法、如比尼、如佛教斷是事？』僧中若言：『我能。』若有五法，不應立作烏回鳩羅。何等五？隨愛行、隨瞋行、隨怖行、隨癡行、不知斷不斷。成就五法，應立作烏回鳩羅：不隨愛行、不隨瞋行、不隨怖行、不隨癡行、能知斷不斷。即時一比丘
應僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法、如比尼、如佛教斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，能如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是烏回鳩羅若是上座，諸下座比丘應與此人慾已遠去。若此烏回鳩羅是下座，應從諸上座取欲已小遠去，當如法、如比尼、如佛教斷是事。若烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若烏回鳩羅不能如法、如比尼、如佛教斷是事者，應更立烏回鳩羅。立法者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅斷隨僧中事？』若言：『我能。』一比丘僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，能如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是烏回鳩羅若是上座，諸下座比丘應與欲已小遠去。若烏回鳩羅是下座，應從諸上座取欲已小遠去，當如法、如比尼、如佛教
【現代漢語翻譯】 現代漢語譯本：這時，僧團中應有人唱言：『諸位大德僧眾請聽！某甲（姓名）、某甲（姓名）比丘，能夠擔任烏回鳩羅（解決爭端者），如法、如律、如佛教導來裁斷僧團中的事務。如果僧團認為時機已到，請允許某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅，能夠如法裁斷僧團中的事務。這是名為白。』像這樣進行白二羯磨（宣佈兩次的羯磨）。『僧團已推舉某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅來裁斷僧團中的事務完畢，僧團認可，因為默然的緣故，此事就這樣成立！』如果這位烏回鳩羅是上座（資深比丘），所有下座（年輕比丘）比丘應當給予此人同意后離開。如果這位烏回鳩羅是下座，應當從所有上座處取得同意后稍微離開，應當如法、如律、如佛教導來裁斷此事。如果烏回鳩羅能夠如法、如律、如佛教導來裁斷此事，這就被稱為用一種毗尼（戒律）來裁斷，也就是所謂的現前毗尼（當面解決）。現前毗尼是指，僧團現前、當事人現前、毗尼現前。僧團現前如上面所說，當事人現前、毗尼現前也如上面所說。如果烏回鳩羅不能如法、如律、如佛教導來裁斷此事，應當重新推舉烏回鳩羅。推舉的方法是，一心和合的僧團，一位比丘在僧團中問道：『誰能夠擔任烏回鳩羅來裁斷僧團中的事務？』如果有人說：『我能。』一位比丘在僧團中唱言：『諸位大德僧眾請聽！某甲（姓名）、某甲（姓名）比丘，能夠擔任烏回鳩羅，如法裁斷僧團中的事務。如果僧團認為時機已到，請允許某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅，能夠如法裁斷僧團中的事務。這是名為白。』像這樣進行白二羯磨。『僧團已推舉某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅來裁斷僧團中的事務完畢，僧團認可，因為默然的緣故，此事就這樣成立！』如果這位烏回鳩羅是上座，所有下座比丘應當給予同意后稍微離開。如果這位烏回鳩羅是下座，應當從所有上座處取得同意后稍微離開，應當如法、如律、如佛教導
【English Translation】 English version: Then, someone in the Sangha should announce: 'Venerable Sangha, listen! Bhikkhu So-and-so (name), Bhikkhu So-and-so (name), is capable of acting as an Ukkhittaka-vāraka (resolver of disputes), to adjudicate matters in the Sangha according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. If the Sangha deems it timely, may the Sangha permit Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) to act as an Ukkhittaka-vāraka, capable of adjudicating matters in the Sangha according to the Dharma. This is called a motion.' Thus, the announcement is made with a double motion (Ñatti-dutiya-kamma). 'The Sangha has appointed Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) to act as an Ukkhittaka-vāraka to adjudicate matters in the Sangha, the Sangha approves, therefore, because of silence, this matter is thus established!' If this Ukkhittaka-vāraka is a senior (Thera) monk, all junior (Navaka) monks should give their consent and then move away a little. If this Ukkhittaka-vāraka is a junior monk, consent should be obtained from all the senior monks and then move away a little, and the matter should be adjudicated according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. If the Ukkhittaka-vāraka can adjudicate the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, this is called adjudicating with one Vinaya, namely the Sammukha-vinaya (settlement in the presence). Sammukha-vinaya means that the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If the Ukkhittaka-vāraka cannot adjudicate the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, another Ukkhittaka-vāraka should be appointed. The method of appointment is that the Sangha, being of one mind and in harmony, one bhikkhu asks in the Sangha: 'Who is capable of acting as an Ukkhittaka-vāraka to adjudicate matters in the Sangha?' If someone says: 'I am capable.' One bhikkhu announces in the Sangha: 'Venerable Sangha, listen! Bhikkhu So-and-so (name), Bhikkhu So-and-so (name), is capable of acting as an Ukkhittaka-vāraka, to adjudicate matters in the Sangha according to the Dharma. If the Sangha deems it timely, may the Sangha permit Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) to act as an Ukkhittaka-vāraka, capable of adjudicating matters in the Sangha according to the Dharma. This is called a motion.' Thus, the announcement is made with a double motion. 'The Sangha has appointed Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) to act as an Ukkhittaka-vāraka to adjudicate matters in the Sangha, the Sangha approves, therefore, because of silence, this matter is thus established!' If this Ukkhittaka-vāraka is a senior monk, all junior monks should give their consent and then move away a little. If this Ukkhittaka-vāraka is a junior monk, consent should be obtained from all the senior monks and then move away a little, and the matter should be according to the Dharma, according to the Vinaya, and according to the Buddha's teachings.
斷是事。若烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是烏回鳩羅不能如法斷者，還付先烏回鳩羅。先烏回鳩羅應如法、如比尼、如佛教斷。若能如法斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是先烏回鳩羅復不能如法、如比尼、如佛教斷是事者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷。若僧取是事，能如法、如比尼、如佛教斷者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若僧不能如法、如比尼、如佛教斷是事者，僧應遣使往近處僧所作是言：『此事如是如是因緣起，闥賴吒不能斷，眾僧不能斷，先烏回鳩羅不能斷，后烏回鳩羅亦不能斷，還付先烏回鳩羅。先烏回鳩羅不能斷，還付眾僧。汝等大德！和合來，為斷是事故。』即時彼眾應和合，若僧先安居，應受七日去。若七日盡，應破安居去。為和合故，是近處僧應受是事，如法、如比尼、如佛教斷。若近處僧能如法、如比尼、如佛教斷是事者，是名為斷用
【現代漢語翻譯】 現代漢語譯本： 裁決事件的方法。如果『烏回鳩羅』（調解人）能夠如法、如律、如佛陀教導地裁決事件，這就被稱為使用一種毗尼（戒律）來裁決，即現前毗尼。現前毗尼是指僧團現前、當事人現前、毗尼現前。僧團現前如上所述，當事人現前、毗尼現前也如上所述。如果『烏回鳩羅』不能如法裁決，則應將事件交還給先前的『烏回鳩羅』。先前的『烏回鳩羅』應如法、如律、如佛陀教導地裁決。如果能夠如法裁決事件，這就被稱為使用一種毗尼來裁決，即現前毗尼。現前毗尼是指僧團現前、當事人現前、毗尼現前。僧團現前如上所述，當事人現前、毗尼現前也如上所述。如果先前的『烏回鳩羅』仍然不能如法、如律、如佛陀教導地裁決事件，則應放棄，交給僧團。僧團應接受此事，如法、如律、如佛陀教導地裁決。如果僧團接受此事，能夠如法、如律、如佛陀教導地裁決，這就被稱為使用一種毗尼來裁決，即現前毗尼。現前毗尼是指僧團現前、當事人現前、毗尼現前。僧團現前如上所述，當事人現前、毗尼現前也如上所述。如果僧團不能如法、如律、如佛陀教導地裁決事件，僧團應派遣使者前往附近的僧團，告知：『此事因如此這般的因緣而起，『闥賴吒』（爭議雙方），眾僧不能裁決，先前的『烏回鳩羅』不能裁決，後來的『烏回鳩羅』也不能裁決，交還給先前的『烏回鳩羅』，先前的『烏回鳩羅』不能裁決，交還給眾僧。諸位大德！請和合前來，爲了裁決此事。』即時，那個僧團應和合，如果僧團先進入安居期，應允許七天時間離開。如果七天已滿，應打破安居期離開。爲了和合的緣故，附近的僧團應接受此事，如法、如律、如佛陀教導地裁決。如果附近的僧團能夠如法、如律、如佛陀教導地裁決事件，這就被稱為使用一種毗尼來裁決
【English Translation】 English version: The way to resolve matters. If an 『Uhuijiu Luo』 (mediator) can resolve a matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, this is called resolving it using a Vinaya, namely, the present Vinaya. The present Vinaya means the Sangha being present, the parties being present, and the Vinaya being present. The Sangha being present is as described above, and the parties being present and the Vinaya being present are also as described above. If the 『Uhuijiu Luo』 cannot resolve the matter according to the Dharma, then the matter should be returned to the previous 『Uhuijiu Luo』. The previous 『Uhuijiu Luo』 should resolve it according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. If the matter can be resolved according to the Dharma, this is called resolving it using a Vinaya, namely, the present Vinaya. The present Vinaya means the Sangha being present, the parties being present, and the Vinaya being present. The Sangha being present is as described above, and the parties being present and the Vinaya being present are also as described above. If the previous 『Uhuijiu Luo』 still cannot resolve the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, then it should be abandoned and handed over to the Sangha. The Sangha should accept the matter and resolve it according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. If the Sangha accepts the matter and can resolve it according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, this is called resolving it using a Vinaya, namely, the present Vinaya. The present Vinaya means the Sangha being present, the parties being present, and the Vinaya being present. The Sangha being present is as described above, and the parties being present and the Vinaya being present are also as described above. If the Sangha cannot resolve the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, the Sangha should send a messenger to a nearby Sangha, saying: 『This matter arose due to such and such causes and conditions, 『Talaizha』 (disputing parties), the Sangha cannot resolve it, the previous 『Uhuijiu Luo』 cannot resolve it, the later 『Uhuijiu Luo』 also cannot resolve it, return it to the previous 『Uhuijiu Luo』, the previous 『Uhuijiu Luo』 cannot resolve it, return it to the Sangha. Venerable ones! Please come together to resolve this matter.』 Immediately, that Sangha should come together, and if the Sangha has already entered the rainy season retreat, they should be allowed seven days to leave. If seven days have passed, they should break the retreat and leave. For the sake of harmony, the nearby Sangha should accept the matter and resolve it according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. If the nearby Sangha can resolve the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, this is called resolving it using a Vinaya.
一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若近處僧不能如法、如比尼、如佛教斷是事者，爾時應僧中羯磨烏回鳩羅令斷。羯磨者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，如法、如比尼、如佛教斷此隨僧中事？』是中若言：『我能。』若有五法，不應立作烏回鳩羅。何等五？隨愛、隨瞋、隨怖、隨癡、不知斷不斷。若成就五法，應立作烏回鳩羅：不隨愛、不隨瞋、不隨怖、不隨癡、知斷不斷。即時一比丘僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，能如法斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是烏回鳩羅若是上座，諸下座比丘應來與此比丘欲已遠去。若是下座，應從諸上座比丘取欲已小遠去。當如法、如比尼、如佛教斷是事。是烏回鳩羅若能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是烏回鳩羅不能如法、如比尼、如佛教斷是事者，應更立烏回鳩羅。立法者，一
心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，如法斷隨僧中事？』若言：『我能。』一比丘僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，斷隨僧中事。是名白。』如是白二羯磨。『立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是烏回鳩羅若是上座，諸下座比丘應與欲已小遠去。若烏回鳩羅是下座，應從諸上座取欲已小遠去。應如法、如比尼、如佛教斷是事。若烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若是烏回鳩羅不能如法、如比尼、如佛教斷是事者，應還付先烏回鳩羅。先烏回鳩羅應受是事，如法、如比尼、如佛教斷是事。是烏回鳩羅若能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是先烏回鳩羅復不能如法、如比尼、如佛教斷者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷。若僧受是事，能如法、如比尼、如佛教斷者，是名為斷用一比尼，謂現前比尼。現前
【現代漢語翻譯】 現代漢語譯本： 在僧團和諧共處時，一位比丘在僧團中問道：『誰能擔任烏回鳩羅（解決爭端者），如法地裁決僧團中的事務？』如果有人回答：『我能。』一位比丘在僧團中宣佈：『諸位大德僧眾請聽！某甲、某甲比丘，能夠擔任烏回鳩羅，如法地裁決僧團中的事務。如果僧團認為時機已到，並同意，就請允許某甲、某甲比丘擔任烏回鳩羅，裁決僧團中的事務。』這稱為白。』 像這樣進行兩次羯磨（儀式）。『指定某甲、某甲比丘擔任烏回鳩羅，裁決僧團中的事務完畢，僧團同意，因為默然不語，此事就這樣成立！』如果這位烏回鳩羅是上座（年長者），那麼下座（年輕）的比丘應該給予同意后稍微離開。如果烏回鳩羅是下座，應該從上座處取得同意后稍微離開。應該如法、如比尼（戒律）、如佛教導來裁決此事。如果烏回鳩羅能夠如法、如比尼、如佛教導來裁決此事，這稱為使用一種比尼來裁決，即現前比尼（當面解決）。現前比尼是指，僧團在場、當事人在場、比尼在場。僧團在場如上所述，當事人在場、比尼在場也如上所述。 如果這位烏回鳩羅不能如法、如比尼、如佛教導來裁決此事，應該交還給先前的烏回鳩羅。先前的烏回鳩羅應該接受此事，如法、如比尼、如佛教導來裁決此事。如果這位烏回鳩羅能夠如法、如比尼、如佛教導來裁決此事，這稱為使用一種比尼來裁決，即現前比尼。現前比尼是指，僧團在場、當事人在場、比尼在場。僧團在場如上所述，當事人在場、比尼在場也如上所述。 如果先前的烏回鳩羅仍然不能如法、如比尼、如佛教導來裁決此事，應該放棄並交給僧團。僧團應該接受此事，如法、如比尼、如佛教導來裁決。如果僧團接受此事，能夠如法、如比尼、如佛教導來裁決，這稱為使用一種比尼來裁決，即現前比尼。
【English Translation】 English version: When the Sangha (community) is in harmony, a Bhikkhu (monk) in the Sangha asks: 'Who can act as an Ukkhittaka-vada (one who settles disputes), and lawfully adjudicate matters in the Sangha?' If someone says: 'I can,' a Bhikkhu announces in the Sangha: 'Venerable Sangha, listen! Bhikkhu So-and-so, Bhikkhu So-and-so, is able to act as an Ukkhittaka-vada, and lawfully adjudicate matters in the Sangha. If the Sangha deems it the right time and agrees, please allow Bhikkhu So-and-so, Bhikkhu So-and-so to act as an Ukkhittaka-vada, and adjudicate matters in the Sangha.' This is called a formal announcement. Thus, perform the Karma (ceremony) twice. 'The appointment of Bhikkhu So-and-so, Bhikkhu So-and-so as Ukkhittaka-vada to adjudicate matters in the Sangha is complete, the Sangha agrees, because of silence, this matter is thus established!' If this Ukkhittaka-vada is a senior (elder), then the junior (younger) Bhikkhus should give their consent and move a little away. If the Ukkhittaka-vada is a junior, they should obtain consent from the seniors and move a little away. This matter should be adjudicated according to the Dhamma (law), the Vinaya (discipline), and the Buddha's teachings. If the Ukkhittaka-vada can adjudicate this matter according to the Dhamma, the Vinaya, and the Buddha's teachings, this is called adjudication using one Vinaya, namely Sammukha-vinaya (settlement in the presence). Sammukha-vinaya means the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If this Ukkhittaka-vada cannot adjudicate this matter according to the Dhamma, the Vinaya, and the Buddha's teachings, it should be returned to the previous Ukkhittaka-vada. The previous Ukkhittaka-vada should accept this matter, and adjudicate this matter according to the Dhamma, the Vinaya, and the Buddha's teachings. If this Ukkhittaka-vada can adjudicate this matter according to the Dhamma, the Vinaya, and the Buddha's teachings, this is called adjudication using one Vinaya, namely Sammukha-vinaya. Sammukha-vinaya means the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If the previous Ukkhittaka-vada still cannot adjudicate this matter according to the Dhamma, the Vinaya, and the Buddha's teachings, it should be relinquished and handed over to the Sangha. The Sangha should accept this matter, and adjudicate according to the Dhamma, the Vinaya, and the Buddha's teachings. If the Sangha accepts this matter, and can adjudicate according to the Dhamma, the Vinaya, and the Buddha's teachings, this is called adjudication using one Vinaya, namely Sammukha-vinaya.
比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若是近處僧不能如法、如比尼、如佛教斷是事者，聞某住處僧，若有大眾好上座知波羅提木叉，是僧中多有比丘持修多羅者、持比尼者、持摩多羅伽者，是近處僧應以是事遣使至某住處。僧中應先立傳事人，若界外令滿僧數。立法者，一心和合僧應問言：『誰能作傳事人，從是處持是事至某處，若道中能斷者好。』是中若有人言：『我能。』若有五法不應立作傳事人：隨愛、隨瞋、隨怖、隨癡、不知滅不滅。若成就五法，應立作傳事人：不隨愛、不隨瞋、不隨怖、不隨癡、知滅不滅。爾時是傳事人，應持是事去。若道中能如法、如比尼、如佛教斷者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。
「若傳事人不能道中如法、如比尼、如佛教斷者，應持至彼僧中。是僧中若有上座多知多識長老比丘，應語是人：『是事如是如是因緣起，闥賴吒不能斷、眾僧不能斷、先烏回鳩羅不能斷、后烏回鳩羅亦不能斷，還付先烏回鳩羅。先烏回鳩羅復不能斷，還付僧。僧復不能斷、近住處僧亦不能斷、近住處烏回鳩羅不能斷、后烏回鳩羅亦不能斷，還付先烏回鳩羅。復
【現代漢語翻譯】 現代漢語譯本 『比尼』（Vinaya，戒律）是指僧現前、人現前、比尼現前。僧現前如前所述，人現前、比尼現前也如前所述。如果近處的僧團不能如法、如戒律、如佛教的教導來裁決此事，那麼應該聽說某處僧團，如果有大眾、好的上座（長老），通曉波羅提木叉（Pratimoksha，戒本），並且這個僧團中有很多比丘持有修多羅（Sutra，經）、持有比尼（Vinaya，戒律）、持有摩多羅伽（Matrika，論），那麼近處的僧團應該派遣使者將此事送到某處。僧團中應該首先設立傳事人，如果在結界之外，要令僧眾數量圓滿。設立傳事人的方法是，一心和合的僧團應該問道：『誰能作為傳事人，從此處將此事帶到某處，如果在途中能夠裁決是最好的。』如果有人說：『我能。』那麼有五種情況不應該立為傳事人：隨愛、隨嗔、隨怖、隨癡、不知滅與不滅。如果成就五種品質，就應該立為傳事人：不隨愛、不隨嗔、不隨怖、不隨癡、知滅與不滅。那時，這位傳事人應該帶著這件事去。如果在途中能夠如法、如戒律、如佛教的教導來裁決，這就被稱為用一種比尼來裁決，即現前比尼。現前比尼是指僧現前、人現前、比尼現前。僧現前如前所述，人現前、比尼現前也如前所述。 『如果傳事人不能在途中如法、如戒律、如佛教的教導來裁決，就應該將此事帶到那個僧團中。這個僧團中如果有上座、多知多識的長老比丘，應該告訴這個人：『這件事是這樣這樣因緣而起的，闥賴吒（Tadritha，不如法解決問題者）不能裁決、眾僧不能裁決、先烏回鳩羅（先前的諍訟解決者）不能裁決、后烏回鳩羅（後來的諍訟解決者）也不能裁決，還交給先烏回鳩羅。先烏回鳩羅又不能裁決，還交給僧團。僧團又不能裁決、近住處的僧團也不能裁決、近住處的烏回鳩羅不能裁決、后烏回鳩羅也不能裁決，還交給先烏回鳩羅。又
【English Translation】 English version 『Vinaya』 (Vinaya, the code of conduct) refers to Sangha present, person present, and Vinaya present. 『Sangha present』 has been explained above. 『Person present』 and 『Vinaya present』 have also been explained above. If the Sangha in the vicinity cannot adjudicate the matter according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, then they should inquire about a Sangha in a certain place. If there is a large assembly, good elders who are knowledgeable in the Pratimoksha (Pratimoksha, the book of precepts), and if there are many Bhikkhus in that Sangha who uphold the Sutras (Sutra, discourses), uphold the Vinaya (Vinaya, the code of conduct), and uphold the Matrikas (Matrika, treatises), then the Sangha in the vicinity should send a messenger with this matter to that place. A messenger should first be appointed in the Sangha. If it is outside the boundary, the number of monks should be completed. The method of appointing a messenger is that the Sangha, united in one mind, should ask: 『Who can act as a messenger, carrying this matter from here to a certain place, and it would be good if they can resolve it on the way.』 If someone says: 『I can,』 then a person with five qualities should not be appointed as a messenger: following love, following anger, following fear, following delusion, and not knowing extinction and non-extinction. If a person possesses five qualities, they should be appointed as a messenger: not following love, not following anger, not following fear, not following delusion, and knowing extinction and non-extinction. At that time, this messenger should take the matter and go. If they can adjudicate according to the Dharma, according to the Vinaya, and according to the Buddha's teachings on the way, this is called adjudicating with one Vinaya, namely, the present Vinaya. 『Present Vinaya』 refers to Sangha present, person present, and Vinaya present. 『Sangha present』 has been explained above. 『Person present』 and 『Vinaya present』 have also been explained above. 『If the messenger cannot adjudicate according to the Dharma, according to the Vinaya, and according to the Buddha's teachings on the way, they should bring the matter to that Sangha. If there are elder Bhikkhus in that Sangha who are senior, knowledgeable, and wise, they should tell this person: 『This matter arose due to such and such causes and conditions. The Tadritha (Tadritha, one who resolves issues improperly) cannot adjudicate it, the Sangha cannot adjudicate it, the former Ubbahika (the previous litigant resolver) cannot adjudicate it, and the latter Ubbahika (the later litigant resolver) cannot adjudicate it. Return it to the former Ubbahika.』 If the former Ubbahika still cannot adjudicate it, return it to the Sangha. If the Sangha still cannot adjudicate it, the Sangha in the vicinity cannot adjudicate it, the Ubbahika in the vicinity cannot adjudicate it, and the latter Ubbahika cannot adjudicate it, return it to the former Ubbahika. Again
不能斷、還近住處僧復不能斷、傳事人道中不能斷是事，來是間，汝長老能受是事斷不？』若言：『能斷。』應與作期。若不作期，不得：與汝期者，乃至九月。事有五種難斷：一者堅，二者強，三者佷戾，四者往來，五者疑畏。堅者，堅執其事。強者，舉事人有事人勇健強力。佷戾者，舉事人有事人惡性瞋恨。往來者，此事從一住處至一住處。疑畏者，諸比丘畏斷事時破一心和合僧作兩段故。先應立行籌人。如是應立，一心和合僧應問言：『誰能作行籌人？』是中有人言：『我能。』有五法，不應立作行籌人：隨愛、隨瞋、隨怖、隨癡、不知行籌不行籌。若成就五法，應立作行籌人：不隨愛、不隨瞋、不隨怖、不隨癡、知行籌不行籌。是中一比丘唱言：『大德僧聽！某甲比丘能作行籌人。若僧時到僧忍聽，某甲比丘為僧作行籌人。是名白。』如是白二羯磨。『僧與某甲比丘作行籌人竟，僧忍，默然故，是事如是持！』若比丘已作行籌人，隨僧多少應作二種籌：一分長、一分短，一分白、一分黑。說如法者為作長籌，說非法者為作短籌。說如法者為作白籌，說非法者為作黑籌。說如法籌以右手捉，說非法籌以左手捉。說如法籌緩捉，說非法籌急捉。先行說如法籌，後行說非法籌。行籌人應作是言：『此是說如法者籌，
此是說非法者籌。』若行籌竟，說如法者籌乃至多一，是事名斷用二比尼，謂現前比尼、多覓比尼。現前比尼者，是中若有隨助舉事人有事人，共和合一處現前，如法、如比尼、如佛教現前除斷，是名現前比尼。多覓比尼者，是中求覓往反問如法除斷，若說非法者籌乃至多一，是事亦名為斷用二比尼，現前比尼、多覓比尼。現前比尼者，是中若有隨助舉事人及有事人，共和合在一處現前，非法、非比尼、非佛教除斷。行籌人有四種：一者藏行籌，二者顛倒行籌，三者期行籌，四者一切行籌。藏行籌者，若有人闇中行籌、若壁障處行籌，是名覆藏行籌。顛倒行籌者，若比丘顛倒行籌，以說如法人籌與說非法人、以說非法人籌與說如法人，是名顛倒。期者，若諸比丘隨和上阿阇梨作期，隨同和上同阿阇梨、隨相識隨共語、隨善知識隨同心、隨國土、隨聚落、隨家，共作期：『我等取如是籌，汝等莫遠我邊，莫別莫異，莫不共語，共同事。』是名期。一切僧取籌者，爾時一切僧，應和合一處，不得取欲。何以故？或多比丘說非法故。是名一切僧取籌。若是眾僧大上座知波羅提木叉者，能斷是事者，即名為斷用一比尼，謂現前比尼。是中現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若
是大上座知波羅提木叉比丘僧不能斷是事者，應還付傳事人。傳事人應取是事，于道中能如法、如比尼、如佛教斷。若是傳事人于道中能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者如上說。若是傳事人不能如法、如比尼、如佛教斷是事者，是比丘道中若聞彼處僧坊中，若有三比丘、若二若、一比丘，能持修多羅、持比尼、持摩多羅伽，四眾所恭敬尊重。是傳事人應到彼住處語彼一比丘言：『大德！是中事如是如是因緣起，闥賴吒不能斷、僧不能斷、先烏回鳩羅不能斷、后烏回鳩羅不能斷，還付先烏回鳩羅復不能斷、還是僧復不能斷、近住處僧亦不能斷、先烏回鳩羅不能斷、后烏回鳩羅不能斷，還先烏回鳩羅復不能斷，還近住處僧復不能斷、傳事人道中亦不能斷、大上座持律比丘僧不能斷、傳事人于道中不能斷，三比丘、二比丘不能斷。大德！取是事，如法、如比尼、如佛教斷是事。』是一比丘四眾所恭敬尊重讚歎者，應作是言：『不可二人相言俱得勝，是中必一勝一負。』若作如是語者，是名如法說。若不作如是語者，是名非法說。是諸相言比丘，若如法斷是事已，還更發起，犯波逸提。若但訶責言：『是斷不如法。』犯突吉羅。」(六法)
佛在俱舍彌國。爾時俱舍彌比丘
【現代漢語翻譯】 現代漢語譯本：如果大上座持戒的 Bhikkhu（比丘）僧團不能裁決此事，應交還給傳事人。傳事人應接受此事，在途中能夠如法、如 Vinaya（毗奈耶，戒律）、如佛陀教導地裁決。如果傳事人在途中能夠如法、如 Vinaya（毗奈耶，戒律）、如佛陀教導地裁決此事，這稱為用一種 Vinaya（毗奈耶，戒律）裁決，即現前 Vinaya（毗奈耶，戒律）。現前 Vinaya（毗奈耶，戒律）如上所述。如果傳事人不能如法、如 Vinaya（毗奈耶，戒律）、如佛陀教導地裁決此事，這位 Bhikkhu（比丘）在途中如果聽說某處僧伽寺院中，如果有三位 Bhikkhu（比丘），或者兩位，或者一位 Bhikkhu（比丘），能夠持 Sutra（修多羅，經）、持 Vinaya（毗奈耶，戒律）、持 Matrika（摩多羅伽，論母），受到四眾的恭敬尊重。這位傳事人應到那住處對其中一位 Bhikkhu（比丘）說：『大德！此事因如此如此的因緣而起， Taldrata（闥賴吒）不能裁決、僧團不能裁決、先 Ubbahika（烏回鳩羅）不能裁決、后 Ubbahika（烏回鳩羅）不能裁決，交還給先 Ubbahika（烏回鳩羅）仍然不能裁決、還是僧團仍然不能裁決、近住處的僧團也不能裁決、先 Ubbahika（烏回鳩羅）不能裁決、后 Ubbahika（烏回鳩羅）不能裁決，交還給先 Ubbahika（烏回鳩羅）仍然不能裁決，交還給近住處的僧團仍然不能裁決、傳事人在途中也不能裁決、大上座持律的 Bhikkhu（比丘）僧團也不能裁決、傳事人在途中也不能裁決，三位 Bhikkhu（比丘）、兩位 Bhikkhu（比丘）也不能裁決。大德！請接受此事，如法、如 Vinaya（毗奈耶，戒律）、如佛陀教導地裁決此事。』這位受到四眾恭敬尊重讚歎的 Bhikkhu（比丘），應這樣說：『不可二人爭辯都得勝，其中必定一個勝一個負。』如果這樣說，這稱為如法說。如果不這樣說，這稱為非法說。這些爭辯的 Bhikkhu（比丘），如果如法裁決此事後，又重新發起爭端，犯 Pacittiya（波逸提）罪。如果只是呵責說：『這個裁決不如法。』犯 Dukkata（突吉羅）罪。」(六法) 佛陀住在 Kausambi（俱舍彌）國。當時 Kausambi（俱舍彌）的 Bhikkhu（比丘）
【English Translation】 English version: If the Sangha (community) of senior, Vinaya-holding Bhikkhus (monks) cannot resolve this matter, it should be returned to the messenger. The messenger should accept the matter and be able to resolve it lawfully, according to the Vinaya (code of conduct), and according to the Buddha's teachings while on the way. If the messenger is able to resolve this matter lawfully, according to the Vinaya (code of conduct), and according to the Buddha's teachings while on the way, this is called resolving it with one Vinaya (code of conduct), namely, the present Vinaya (code of conduct). The present Vinaya (code of conduct) is as described above. If the messenger cannot resolve this matter lawfully, according to the Vinaya (code of conduct), and according to the Buddha's teachings, if this Bhikkhu (monk) hears on the way that in a certain Sangharama (monastery), there are three Bhikkhus (monks), or two, or one Bhikkhu (monk), who can uphold the Sutras (discourses), uphold the Vinaya (code of conduct), uphold the Matrikas (matrices), and are respected and honored by the four assemblies. This messenger should go to that residence and say to one of those Bhikkhus (monks): 'Venerable Sir, this matter arose from such and such causes, Taldrata (闥賴吒) cannot resolve it, the Sangha (community) cannot resolve it, the former Ubbahika (烏回鳩羅) cannot resolve it, the latter Ubbahika (烏回鳩羅) cannot resolve it, returning it to the former Ubbahika (烏回鳩羅) still cannot resolve it, the Sangha (community) still cannot resolve it, the Sangha (community) near the residence also cannot resolve it, the former Ubbahika (烏回鳩羅) cannot resolve it, the latter Ubbahika (烏回鳩羅) cannot resolve it, returning it to the former Ubbahika (烏回鳩羅) still cannot resolve it, returning it to the Sangha (community) near the residence still cannot resolve it, the messenger also cannot resolve it on the way, the Sangha (community) of senior, Vinaya-holding Bhikkhus (monks) cannot resolve it, the messenger cannot resolve it on the way, three Bhikkhus (monks), two Bhikkhus (monks) cannot resolve it. Venerable Sir, please accept this matter and resolve it lawfully, according to the Vinaya (code of conduct), and according to the Buddha's teachings.' This Bhikkhu (monk) who is respected, honored, and praised by the four assemblies should say: 'It is impossible for two people arguing to both win; one must win and one must lose.' If he speaks in this way, this is called speaking lawfully. If he does not speak in this way, this is called speaking unlawfully. If these arguing Bhikkhus (monks), after resolving this matter lawfully, start the dispute again, they commit a Pacittiya (波逸提) offense. If they only rebuke, saying: 'This resolution is not lawful,' they commit a Dukkata (突吉羅) offense.' (Six Dharmas) The Buddha was in the country of Kausambi (俱舍彌). At that time, the Bhikkhus (monks) of Kausambi (俱舍彌)
喜斗諍相言，諸比丘以是事向佛廣說。佛言：「從今聽布草比尼，用是布草比尼，僧中種種事起應滅。云何布草比尼？以是布草比尼法，滅僧中種種所起事。或有一住處，諸比丘喜斗諍相言，是諸比丘應和合一處已，應作是念：『諸長老！我等大失非得、大衰非利、大惡不善。我等以信故，佛法中出家求道，然今喜斗諍相言，若我等求是事根本者，僧中或有未起事便起，已起事不可滅。』作是念故白眾僧。若僧時到僧忍聽，是事以布草比尼法滅，是名白。」即時是諸比丘應分作兩部，各在一處。是中若有事比丘，向上座大長老應作是言：「我等大失非得、大衰非利、大惡不善。我等以信故，佛法中出家求道，然今喜斗諍相言，若我等求是事根本者，僧中或有未起事便起，已起事不可滅。今我等當自屈意，我等所作罪，除偷蘭遮罪、除白衣相應罪，是事我等向長老現前發露悔過不覆藏。」是中若無一比丘遮是事者，應到第二部眾所。是中若有長老上座，應語言：「我等大失非得、大衰非利、大惡不善。我等以信故，于佛法中出家求道，今喜斗諍相言，若我等求是事根本者，僧中或有未起事便起，已起事不可滅。今我等當自屈意，我等所作罪，除偷蘭遮、除白衣相應罪，今自為及為彼故，當現前發露悔過不覆藏。」諸比丘
【現代漢語翻譯】 現代漢語譯本 （因為）喜歡爭鬥互相指責，眾比丘將此事詳細地稟告了佛陀。佛陀說：『從今以後允許實行「布草比尼」（Bucao Bini，一種解決僧團爭端的制度），用這個「布草比尼」來平息僧團中發生的各種事件。』 『如何實行「布草比尼」呢？用這個「布草比尼」的方法，來平息僧團中發生的各種事件。如果有一個住處，眾比丘喜歡爭鬥互相指責，這些比丘應該聚集在一起，應該這樣想：「各位長老！我們（這樣做）是大大的失去而不是得到，是大大的衰敗而不是利益，是大大的罪惡不善。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥互相指責，如果我們追究這件事的根源，僧團中或許有未發生的事件因此發生，已經發生的事件無法平息。」』 『因為這樣想的緣故，稟告眾僧。如果僧團認為時機已到，僧團允許聽取，這件事就用「布草比尼」的方法來平息，這叫做稟告。』 當時這些比丘應該分成兩部分，各在一處。其中如果有懂事的比丘，向上座大長老應該這樣說：『我們（這樣做）是大大的失去而不是得到，是大大的衰敗而不是利益，是大大的罪惡不善。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥互相指責，如果我們追究這件事的根源，僧團中或許有未發生的事件因此發生，已經發生的事件無法平息。現在我們應當自我謙卑，我們所犯的罪過，除了偷蘭遮罪（Tou Lanzhe Zui，一種較重的罪名）、除了與在家人的不正當交往罪，這些事我們向長老當面發露懺悔，不隱瞞。』 如果其中沒有一個比丘阻止這件事，就應該到第二部分僧眾那裡。其中如果有長老上座，應該（對他們）說：『我們（這樣做）是大大的失去而不是得到，是大大的衰敗而不是利益，是大大的罪惡不善。我們因為信仰的緣故，在佛法中出家求道，現在卻喜歡爭鬥互相指責，如果我們追究這件事的根源，僧團中或許有未發生的事件因此發生，已經發生的事件無法平息。現在我們應當自我謙卑，我們所犯的罪過，除了偷蘭遮罪、除了與在家人的不正當交往罪，現在爲了自己也爲了他們（對方），應當當面發露懺悔，不隱瞞。』眾比丘
【English Translation】 English version They delighted in strife and contention, and the Bhikkhus (Buddhist monks) extensively reported this matter to the Buddha. The Buddha said, 'From now on, I will allow the implementation of the 'Tabbeyyasika' (a method for resolving disputes in the Sangha), using this Tabbeyyasika to quell the various incidents that arise in the Sangha.' 'How is the Tabbeyyasika implemented? By using this method of Tabbeyyasika, to quell the various incidents that arise in the Sangha. If there is a dwelling place where the Bhikkhus delight in strife and contention, these Bhikkhus should gather together in one place and should think thus: 'Venerable Elders! We are greatly losing instead of gaining, greatly declining instead of benefiting, greatly evil and unwholesome. We have left home in the Buddha's Dharma (teachings) seeking the path because of faith, but now we delight in strife and contention. If we pursue the root of this matter, incidents that have not yet arisen in the Sangha may arise, and incidents that have already arisen cannot be quelled.' 'Because of thinking thus, report to the Sangha (Buddhist monastic community). If the Sangha deems the time appropriate, and the Sangha permits listening, this matter will be quelled by the method of Tabbeyyasika, this is called reporting.' Immediately, these Bhikkhus should divide into two groups, each in one place. Among them, if there is a sensible Bhikkhu, he should say to the senior Elder: 'We are greatly losing instead of gaining, greatly declining instead of benefiting, greatly evil and unwholesome. We have left home in the Buddha's Dharma seeking the path because of faith, but now we delight in strife and contention. If we pursue the root of this matter, incidents that have not yet arisen in the Sangha may arise, and incidents that have already arisen cannot be quelled. Now we should humble ourselves. The offenses we have committed, except for Thullananda (a serious offense), except for offenses involving inappropriate interactions with laypeople, we now openly confess and do not conceal before the Elder.' If there is not a single Bhikkhu who prevents this matter, they should go to the second group of Sangha. Among them, if there is a senior Elder, he should say: 'We are greatly losing instead of gaining, greatly declining instead of benefiting, greatly evil and unwholesome. We have left home in the Buddha's Dharma seeking the path because of faith, but now we delight in strife and contention. If we pursue the root of this matter, incidents that have not yet arisen in the Sangha may arise, and incidents that have already arisen cannot be quelled. Now we should humble ourselves. The offenses we have committed, except for Thullananda, except for offenses involving inappropriate interactions with laypeople, now for ourselves and for them (the other party), we should openly confess and not conceal.' Bhikkhus
言：「汝自見罪不？」答言：「見罪。」「如法悔過，莫復更起。」第二部眾亦如是說，是名如草布地比尼法。(七法第三誦竟)
十誦律卷第二十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十一(第四誦之一)
後秦北印度三藏弗若多羅譯
七法中受具足戒法第一
佛婆伽婆王舍城外住，爾時未聽比丘作和尚阿阇梨，未有白四羯磨受具足戒。時諸比丘以初未有和尚阿阇梨故，作袈裟衣不如法、著衣亦不如法，及身威儀皆不如法。又諸比丘從聚落至聚落、從城至城、從國至國、遊行時、行乞食時、乞飯、乞羹、乞佉陀尼；人請食時，索飯、索羹、索佉陀尼，取他殘食、缽殘飯、殘羹、殘佉陀尼、殘漿；高聲大聲食，譬如婆羅門食。有一比丘摩訶盧患苦痛，無有等侶無人看視。外學異道見如是事譏嫌呵責：「沙門釋子無善教，不被教、無調順、無調御法，作袈裟衣不如法、著衣亦不如法，及身威儀皆不如法；從聚落至聚落、從城至城、從國至國、遊行時、行乞食時、乞飯、乞羹、乞佉陀尼；人請食時，索飯、索羹、索佉陀尼；取他殘食、缽殘飯、殘羹、殘佉陀尼、殘漿；高聲大聲食，譬如諸婆羅門食。」有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛
【現代漢語翻譯】 現代漢語譯本： 他說：『你是否意識到自己的罪過？』回答說：『意識到罪過。』『那就如法懺悔，不要再犯。』第二批僧眾也這樣說，這稱為如草布地比尼法。（七法第三誦完）
《十誦律》卷第二十 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第二十一（第四誦之一）
後秦北印度三藏弗若多羅譯
七法中受具足戒法第一
佛陀（Buddha，覺悟者）住在王舍城（Rājagṛha）外，當時還沒有允許比丘（bhikkhu，出家男眾）擔任和尚（upādhyāya，親教師）和阿阇梨（ācārya，軌範師），也沒有通過白四羯磨（jñapti-caturtha-karma，一種僧團決議程式）授予具足戒（upasampadā，完整的比丘戒）。當時，因為比丘們最初沒有和尚和阿阇梨，所以製作袈裟衣（kāṣāya，僧侶的法衣）不如法，穿著袈裟衣也不如法，以及自身威儀都不如法。而且，比丘們從一個村落到另一個村落，從一個城市到另一個城市，從一個國家到另一個國家，在不適當的時間，進行乞食時，乞討米飯、乞討湯、乞討佉陀尼（khādanīya，可咀嚼的食物）；當人們邀請他們吃飯時，索要米飯、索要湯、索要佉陀尼；拿取他人剩餘的食物、缽中剩餘的米飯、剩餘的湯、剩餘的佉陀尼、剩餘的漿；高聲大聲地吃飯，就像婆羅門（brāhmaṇa，印度教祭司）一樣吃飯。有一位比丘名叫摩訶盧（Mahāru），患有痛苦，沒有同伴，沒有人照顧他。外道（tīrthika，非佛教修行者）看到這樣的事情，譏諷呵責說：『沙門（śramaṇa，出家修行者）釋子（Śākyaputra，釋迦牟尼的弟子）沒有好的教導，不被教導，沒有調順，沒有調御之法，製作袈裟衣不如法，穿著袈裟衣也不如法，以及自身威儀都不如法；從一個村落到另一個村落，從一個城市到另一個城市，從一個國家到另一個國家，在不適當的時間，進行乞食時，乞討米飯、乞討湯、乞討佉陀尼；當人們邀請他們吃飯時，索要米飯、索要湯、索要佉陀尼；拿取他人剩餘的食物、缽中剩餘的米飯、剩餘的湯、剩餘的佉陀尼、剩餘的漿；高聲大聲地吃飯，就像婆羅門一樣吃飯。』有些比丘少欲知足，奉行頭陀行（dhūtaṅga，苦行），聽到這些事，心中慚愧，將這些事全部稟告佛陀（Buddha）。
【English Translation】 English version: He said, 'Do you see your fault?' He replied, 'I see my fault.' 'Then repent according to the Dharma, and do not repeat it.' The second group of monks also said the same. This is called the 'like grass spread on the ground' Vinaya rule. (End of the third recitation of the Seven Dharmas)
Vinaya in Ten Recitations, Scroll 20 Taishō Tripiṭaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 21 (Part 1 of the Fourth Recitation)
Translated by Tripiṭaka Master Punyatara from North India of the Later Qin Dynasty
The First of the Laws for Receiving Full Ordination among the Seven Dharmas
The Buddha (Buddha, the Awakened One) was dwelling outside Rājagṛha (Rājagṛha, city of kings). At that time, monks (bhikkhu, ordained male monastics) were not yet permitted to serve as preceptors (upādhyāya, senior teacher) or instructors (ācārya, teacher of conduct), and there was no granting of full ordination (upasampadā, full monastic vows) through the procedure of 'declaration followed by three formal acts' (jñapti-caturtha-karma, a formal act of the Sangha). At that time, because the monks initially had no preceptors or instructors, they made their robes (kāṣāya, monastic robes) improperly, wore their robes improperly, and their bodily deportment was also improper. Moreover, the monks went from village to village, from city to city, from country to country, at inappropriate times, when begging for food, begging for rice, begging for soup, begging for khādanīya (khādanīya, chewable food); when people invited them to eat, they demanded rice, demanded soup, demanded khādanīya; they took others' leftover food, leftover rice in the bowl, leftover soup, leftover khādanīya, leftover gruel; they ate loudly and boisterously, like Brahmins (brāhmaṇa, Hindu priests). There was a monk named Mahāru (Mahāru) who was suffering from pain, without companions, and no one to care for him. Non-Buddhist practitioners (tīrthika, non-Buddhist ascetics) saw such things and criticized and scolded, saying, 'The Śākyaputras (Śākyaputra, disciples of Śākyamuni) have no good teachings, are not taught, have no taming, no means of subduing, make their robes improperly, wear their robes improperly, and their bodily deportment is also improper; they go from village to village, from city to city, from country to country, at inappropriate times, when begging for food, begging for rice, begging for soup, begging for khādanīya; when people invite them to eat, they demand rice, demand soup, demand khādanīya; they take others' leftover food, leftover rice in the bowl, leftover soup, leftover khādanīya, leftover gruel; they eat loudly and boisterously, like Brahmins.' Some monks, content with little and practicing asceticism (dhūtaṅga, ascetic practices), heard these things and were ashamed, and reported all these things to the Buddha (Buddha).
。佛以是因緣集僧。集僧竟，諸佛常法，有知而問、知而不問、知時問、知時不問、有益問、無益不問、有因緣問。今佛知故問。佛問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣呵責：「何以名比丘，無和尚阿阇梨，作袈裟衣不如法、著衣不如法，及身威儀皆不如法；從聚落至聚落、從城至城、從國至國、遊行時、行乞食時、乞飯、乞羹、乞佉陀尼；人請食時，索飯、索羹、索佉陀尼；取他殘食、缽殘飯、殘羹、殘佉陀尼、殘漿；高聲大聲食，譬如諸婆羅門食？諸外學異道嫉妒譏嫌呵責言：『沙門釋子無善教、不被教、無調順、無調御法，作袈裟衣不如法、著衣不如法，及身威儀皆不如法；從聚落至聚落、從城至城、從國至國、遊行時、行乞食時、乞飯、乞羹、乞佉陀尼；人請食時，索飯、索羹、索佉陀尼；取他殘食、缽殘飯、殘羹、殘佉陀尼、殘漿；高聲大聲食，譬如諸婆羅門食。』」佛種種因緣訶已，語諸比丘：「從今聽作和尚阿阇梨、聽十僧現前白四羯磨受具足。云何白四羯磨受具足？眾僧一心和合，一比丘僧中唱：『大德僧聽！是某甲，從某甲受具足戒。是從僧乞受具足戒某甲，和尚某甲。若僧時到僧忍聽，僧當與某甲受具足、和尚某甲。如是白。』白四羯磨。從今聽和尚共行弟子，若病應
看、欲死應救，若病應與隨病飲食、隨病藥、隨病供給。若弟子無財，和尚應給。若和尚無，從他索與。若少知識索不能得，乞食得好食應與。若和尚病，弟子亦爾。阿阇梨看近住弟子，近住弟子看阿阇梨亦如是。從今諸有和尚阿阇梨，看共住弟子、近住弟子，養畜如兒想。共住弟子、近住弟子，看和尚阿阇梨如父想。汝等如是展轉相依住，於我法中增長善法。」
佛在王舍城。是時諸比丘心念：「佛已聽我等作和尚阿阇梨，已聽十僧現前白四羯磨受具足戒。」彼年少比丘作和尚，若一歲、二歲、三歲、四歲、五歲，少長老比丘作師。是中有比丘少欲知足行頭陀，訶責諸比丘：「何以名比丘，佛已聽我等作和尚阿阇梨、聽十僧現前白四羯磨受具足戒，年少比丘作和尚，若一歲、二歲、三歲、四歲、五歲少長老比丘？」彼諸比丘種種訶已，以是事具白佛。佛以是因緣集僧，集僧竟，佛知故問，問諸比丘：「汝等實爾不？」答言：「實爾。世尊！」佛種種因緣訶諸比丘：「何以名比丘，佛已聽我等作和尚阿阇梨，聽十僧現前白四羯磨受具足戒，年少比丘作和尚，若一歲、二歲、三歲、四歲、五歲少長老比丘？」佛雖呵責，而未結戒。
佛在舍衛國。爾時長老優波斯那婆檀提子，一歲授共住弟子具足，和尚一歲
【現代漢語翻譯】 現代漢語譯本： 『如果（弟子）生病將要死亡，應該救治；如果（弟子）生病了，應該根據他的病情給予飲食、藥物和供給。如果弟子沒有錢財，和尚（Upadhyaya，親教師）應該給予。如果和尚沒有，可以向其他人索取給予。如果少知識（指資歷淺的僧人）索取不到，乞食得到好的食物也應該給他。如果和尚生病，弟子也應該這樣照顧。阿阇梨（Acarya，軌範師）照顧親近居住的弟子，親近居住的弟子照顧阿阇梨也應該這樣。從今以後，所有的和尚和阿阇梨，照顧共同居住的弟子和親近居住的弟子，要像養育孩子一樣。共同居住的弟子和親近居住的弟子，看待和尚和阿阇梨要像父親一樣。你們要這樣輾轉互相依靠居住，在我的佛法中增長善法。』
佛陀在王舍城（Rajagrha）的時候。當時，眾比丘心中想：『佛陀已經允許我們可以做和尚和阿阇梨，已經允許十個僧人現前通過白四羯磨（Jnapti-caturtha-karma）授予具足戒（Upasampada）。』那些年輕的比丘做了和尚，有一歲、兩歲、三歲、四歲、五歲的，年少的長老比丘做了師父。其中有比丘少欲知足，奉行頭陀（Dhuta），呵斥眾比丘說：『怎麼能叫做比丘呢？佛陀已經允許我們可以做和尚和阿阇梨，允許十個僧人現前通過白四羯磨授予具足戒，年輕的比丘做和尚，有一歲、兩歲、三歲、四歲、五歲的年少長老比丘？』那些比丘種種呵斥之後，將這件事全部稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾完畢后，佛陀明知故問，問眾比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛陀用種種因緣呵斥眾比丘：『怎麼能叫做比丘呢？佛陀已經允許我們可以做和尚和阿阇梨，允許十個僧人現前通過白四羯磨授予具足戒，年輕的比丘做和尚，有一歲、兩歲、三歲、四歲、五歲的年少長老比丘？』佛陀雖然呵斥了，但還沒有制定戒律。
佛陀在舍衛國（Sravasti）。當時，長老優波斯那婆檀提子（Upasena Vangantaputta），一歲就授予共同居住的弟子具足戒，和尚一歲。
【English Translation】 English version: 『If (a disciple) is sick and about to die, he should be saved; if (a disciple) is sick, he should be given food, medicine, and supplies according to his illness. If the disciple has no wealth, the Upadhyaya (preceptor) should give it. If the Upadhyaya does not have it, he can ask others to give it. If a junior monk cannot obtain it, he should give the good food obtained from begging. If the Upadhyaya is sick, the disciple should also take care of him in the same way. The Acarya (teacher) should take care of the disciples living nearby, and the disciples living nearby should take care of the Acarya in the same way. From now on, all Upadhyayas and Acaryas should take care of the disciples living together and the disciples living nearby as if they were raising children. The disciples living together and the disciples living nearby should regard the Upadhyayas and Acaryas as if they were their fathers. You should rely on each other in this way and dwell together, increasing good Dharma in my Dharma.』
When the Buddha was in Rajagrha (King's Abode). At that time, the monks thought in their hearts: 『The Buddha has already allowed us to be Upadhyayas and Acaryas, and has allowed ten monks to grant the Upasampada (full ordination) through Jnapti-caturtha-karma (procedure of four motions) in front of everyone.』 Those young monks became Upadhyayas, some being one, two, three, four, or five years old, and young elder monks became teachers. Among them, there were monks who desired little, were content, and practiced Dhuta (ascetic practices), rebuking the monks, saying: 『How can you be called monks? The Buddha has already allowed us to be Upadhyayas and Acaryas, and has allowed ten monks to grant the Upasampada through Jnapti-caturtha-karma in front of everyone, with young monks becoming Upadhyayas, some being one, two, three, four, or five years old, and young elder monks?』 After those monks had rebuked in various ways, they reported the matter fully to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community). After gathering the Sangha, the Buddha knowingly asked, asking the monks: 『Did you really do this?』 They replied: 『Indeed, World Honored One!』 The Buddha rebuked the monks with various reasons: 『How can you be called monks? The Buddha has already allowed us to be Upadhyayas and Acaryas, and has allowed ten monks to grant the Upasampada through Jnapti-caturtha-karma in front of everyone, with young monks becoming Upadhyayas, some being one, two, three, four, or five years old, and young elder monks?』 Although the Buddha rebuked them, he had not yet established a precept.
The Buddha was in Sravasti (City in ancient India). At that time, the elder Upasena Vangantaputta (name of a monk) granted Upasampada to a co-resident disciple at the age of one year, the Upadhyaya being one year old.
、弟子無歲共往。憍薩羅國一處夏安居，諸佛常法，兩時大會：春末月、夏末月。春末月欲安居時，諸方國比丘來，聽佛說法，心念：「是法夏安居樂。」是初大會。夏末月自恣作衣竟，持衣缽來詣佛所，如是思惟：「我久不見婆伽婆、久不見修伽陀。」是第二大會。是時長老優波斯那，是中住處夏安居，自恣竟作衣已持衣缽，自身二歲、弟子一歲共遊行往舍衛國。到佛所頭面禮佛足一面坐。諸佛常法，問訊客比丘：「夏安居忍不？足不？安樂住不？乞食不乏、道路不疲耶？」今佛亦如是問：「優波斯那！夏安居忍不、足不？安樂住不？乞食不乏、道路不疲耶？」優波斯那答言：「實忍足、安樂住、乞食不乏、道路不疲。」佛知故問：「優波斯那！是誰善男子？」答言：「是我許。」佛言：「是作何等？」答言：「是我共住弟子。」佛言：「汝幾歲？」答言：「二歲。」「是善男子幾歲？」答言：「一歲。」佛以是事集僧，集僧已，佛種種因緣訶優波斯那：「汝愚癡人！何故來思惟但欲畜眾，二歲比丘畜一歲共住弟子？何以名比丘，佛聽我等作和尚阿阇梨，聽十僧現前白四羯磨受具足戒。是年少比丘，授共住弟子具足，一歲、二歲、三歲、四歲、五歲少長老比丘？」佛種種因緣訶竟，語諸比丘：「從今不滿十歲，不得
【現代漢語翻譯】 現代漢語譯本：弟子們沒有一起前往。在憍薩羅國的一個地方進行夏季安居，這是諸佛通常的做法，每年有兩次大會：春末月和夏末月。春末月將要開始安居時，各方國家的比丘前來，聽佛說法，心中想著：『依照此法進行夏季安居是快樂的。』這是第一次大會。夏末月自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）結束，製作好衣服后，拿著衣缽來到佛陀所在的地方，心中想著：『我很久沒有見到婆伽婆（Bhagavān，世尊）、很久沒有見到修伽陀（Sugata，善逝）了。』這是第二次大會。當時，長老優波斯那（Upasena），在這個住處進行夏季安居，自恣結束後製作好衣服，拿著衣缽，自己兩歲，弟子一歲，一起前往舍衛國（Śrāvastī）。到達佛陀所在的地方，頭面頂禮佛足，在一旁坐下。諸佛通常的做法是，問候遠道而來的比丘：『夏季安居是否順利？是否充足？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』現在佛陀也這樣問：『優波斯那！夏季安居是否順利？是否充足？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』優波斯那回答說：『確實順利，充足，安樂居住，乞食不缺乏，道路不疲憊。』佛陀明知故問：『優波斯那！這位善男子是誰？』回答說：『是我的共住弟子。』佛陀說：『你幾歲了？』回答說：『兩歲。』『這位善男子幾歲了？』回答說：『一歲。』佛陀因為這件事召集僧眾，召集僧眾后，佛陀用各種因緣呵斥優波斯那：『你這個愚癡的人！為什麼來這裡只是想著要蓄養徒眾，兩歲的比丘蓄養一歲的共住弟子？憑什麼稱作比丘，佛陀允許我們做和尚阿阇梨（ācārya，導師），允許十個僧人現前，通過白四羯磨（jñapti-caturtha-karma，一種正式的僧團儀式）授予具足戒（upasampadā，比丘戒）。這個年少的比丘，授予共住弟子具足戒，一歲、兩歲、三歲、四歲、五歲，年少的長老比丘？』佛陀用各種因緣呵斥完畢，告訴諸位比丘：『從今以後不滿十歲，不得……』 English version: The disciples did not go together. They observed the summer retreat in a place in the kingdom of Kośala (憍薩羅國), which is the usual practice of all Buddhas, with two major assemblies each year: at the end of spring and at the end of summer. When the end of spring approached and the retreat was about to begin, monks from various countries came to listen to the Buddha's teachings, thinking, 'It is joyful to observe the summer retreat according to this Dharma.' This was the first assembly. At the end of summer, after the pravāraṇā (自恣, the ceremony held by the monastic community at the end of the rainy season retreat) and after making robes, they brought their robes and bowls to the Buddha, thinking, 'I have not seen the Bhagavān (婆伽婆, the Blessed One) for a long time, nor have I seen the Sugata (修伽陀, the Well-Gone One) for a long time.' This was the second assembly. At that time, the elder Upasena (優波斯那), who observed the summer retreat in that dwelling place, brought his robes and bowl after the pravāraṇā, accompanied by his disciple who was one year old, while he himself was two years old, and they went together to Śrāvastī (舍衛國). Arriving at the Buddha's place, he prostrated himself at the Buddha's feet and sat to one side. It was the usual practice of all Buddhas to greet visiting monks, asking, 'Was the summer retreat tolerable? Sufficient? Did you live in peace? Were you not lacking in alms? Were you not tired from the journey?' Now the Buddha also asked, 'Upasena! Was the summer retreat tolerable? Sufficient? Did you live in peace? Were you not lacking in alms? Were you not tired from the journey?' Upasena replied, 'Indeed, it was tolerable, sufficient, I lived in peace, I was not lacking in alms, and I was not tired from the journey.' The Buddha, knowing well, asked, 'Upasena! Who is this good man?' He replied, 'He is my co-resident disciple.' The Buddha said, 'How old are you?' He replied, 'Two years.' 'How old is this good man?' He replied, 'One year.' The Buddha gathered the Sangha (僧, monastic community) because of this matter. After gathering the Sangha, the Buddha rebuked Upasena with various reasons, 'You foolish man! Why did you come here only thinking of accumulating followers, a two-year-old monk keeping a one-year-old co-resident disciple? By what right are you called a monk, when the Buddha allows us to be preceptors (和尚) and ācāryas (阿阇梨, teachers), allowing ten monks to be present and grant full ordination (upasampadā, 具足戒) through the jñapti-caturtha-karma (白四羯磨, a formal monastic procedure)? This young monk, granting full ordination to a co-resident disciple, one year old, two years old, three years old, four years old, five years old, a young elder monk?' After the Buddha finished rebuking with various reasons, he told the monks, 'From now on, those under ten years old must not...'
【English Translation】 English version: The disciples did not go together. They observed the summer retreat in a place in the kingdom of Kośala (憍薩羅國), which is the usual practice of all Buddhas, with two major assemblies each year: at the end of spring and at the end of summer. When the end of spring approached and the retreat was about to begin, monks from various countries came to listen to the Buddha's teachings, thinking, 'It is joyful to observe the summer retreat according to this Dharma.' This was the first assembly. At the end of summer, after the pravāraṇā (自恣, the ceremony held by the monastic community at the end of the rainy season retreat) and after making robes, they brought their robes and bowls to the Buddha, thinking, 'I have not seen the Bhagavān (婆伽婆, the Blessed One) for a long time, nor have I seen the Sugata (修伽陀, the Well-Gone One) for a long time.' This was the second assembly. At that time, the elder Upasena (優波斯那), who observed the summer retreat in that dwelling place, brought his robes and bowl after the pravāraṇā, accompanied by his disciple who was one year old, while he himself was two years old, and they went together to Śrāvastī (舍衛國). Arriving at the Buddha's place, he prostrated himself at the Buddha's feet and sat to one side. It was the usual practice of all Buddhas to greet visiting monks, asking, 'Was the summer retreat tolerable? Sufficient? Did you live in peace? Were you not lacking in alms? Were you not tired from the journey?' Now the Buddha also asked, 'Upasena! Was the summer retreat tolerable? Sufficient? Did you live in peace? Were you not lacking in alms? Were you not tired from the journey?' Upasena replied, 'Indeed, it was tolerable, sufficient, I lived in peace, I was not lacking in alms, and I was not tired from the journey.' The Buddha, knowing well, asked, 'Upasena! Who is this good man?' He replied, 'He is my co-resident disciple.' The Buddha said, 'How old are you?' He replied, 'Two years.' 'How old is this good man?' He replied, 'One year.' The Buddha gathered the Sangha (僧, monastic community) because of this matter. After gathering the Sangha, the Buddha rebuked Upasena with various reasons, 'You foolish man! Why did you come here only thinking of accumulating followers, a two-year-old monk keeping a one-year-old co-resident disciple? By what right are you called a monk, when the Buddha allows us to be preceptors (和尚) and ācāryas (阿阇梨, teachers), allowing ten monks to be present and grant full ordination (upasampadā, 具足戒) through the jñapti-caturtha-karma (白四羯磨, a formal monastic procedure)? This young monk, granting full ordination to a co-resident disciple, one year old, two years old, three years old, four years old, five years old, a young elder monk?' After the Buddha finished rebuking with various reasons, he told the monks, 'From now on, those under ten years old must not...'
授共住弟子具足。若授具足，犯突吉羅。」
是時諸比丘心念：「佛聽我和尚、聽阿阇梨、聽十僧現前白四羯磨受具足戒。不滿十歲，不得授共住弟子具足。」是諸比丘滿十歲，皆授共住弟子具足。知法授、不知法亦授，善者畜、不善亦畜，住戒度、不住戒亦度。是中見和尚不知法、弟子亦不知法，和尚不善、弟子亦不善，和尚不住戒、弟子亦不住戒。是時諸比丘，自不知法、不善、不住戒，與他出家受具足，作依止師畜沙彌。有一比丘摩訶盧，不知法、不善、不住戒，空滿十歲，與共住弟子授具足，以小事與弟子斗諍，弟子舍戒還俗。諸比丘少欲知足行頭陀，訶責言：「何以名比丘，佛聽和尚、聽阿阇梨、聽十僧現前白四羯磨受具足戒，不滿十歲不得授共住弟子具足。是諸比丘滿十歲，皆授共住弟子具足，知法授、不知法亦授，善者畜、不善亦畜，住戒度、不住戒亦度。是中見和尚不知法、不善、不住戒，弟子亦爾，與他出家受具足，作依止師畜沙彌？」彼諸比丘種種訶竟，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問，問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶責：「何以名比丘，佛聽和尚、聽阿阇梨、聽十僧現前白四羯磨受具足戒，不滿十歲不得授共住弟子具足。是諸比丘滿
【現代漢語翻譯】 現代漢語譯本 『授予共同居住的弟子具足戒。如果授予具足戒，就犯突吉羅（Dukkata，輕罪）。』
當時，眾比丘心中想：『佛陀允許我的和尚（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）、允許十位僧人現前通過白四羯磨（白四羯磨，一種僧團儀式）授予具足戒。不滿十年的比丘，不得授予共同居住的弟子具足戒。』這些比丘滿了十年，都授予共同居住的弟子具足戒。懂法的授予，不懂法的也授予；善良的收留，不善良的也收留；持戒的度化，不持戒的也度化。其中看到和尚不懂法、弟子也不懂法，和尚不善良、弟子也不善良，和尚不持戒、弟子也不持戒。這時，這些比丘自己不懂法、不善良、不持戒，卻為他人出家授予具足戒，作為依止師收留沙彌（Sramanera，小沙彌）。有一位比丘名叫摩訶盧（Mahalu），不懂法、不善良、不持戒，空滿十年，為共同居住的弟子授予具足戒，因為小事與弟子爭鬥，弟子捨棄戒律還俗了。眾比丘少欲知足，奉行頭陀（Dhuta，苦行），呵斥說：『怎麼能叫比丘呢？佛陀允許和尚、阿阇梨、允許十位僧人現前通過白四羯磨授予具足戒，不滿十年不得授予共同居住的弟子具足戒。這些比丘滿了十年，都授予共同居住的弟子具足戒，懂法的授予，不懂法的也授予；善良的收留，不善良的也收留；持戒的度化，不持戒的也度化。其中看到和尚不懂法、不善良、不持戒，弟子也是這樣，卻為他人出家授予具足戒，作為依止師收留沙彌？』他們種種呵斥之後，將此事詳細稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問，問眾比丘：『你們確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀用種種因緣呵斥說：『怎麼能叫比丘呢？佛陀允許和尚、阿阇梨、允許十位僧人現前通過白四羯磨授予具足戒，不滿十年不得授予共同居住的弟子具足戒。是這些比丘滿了十年』
【English Translation】 English version 'To grant full ordination to a disciple who lives together [with the teacher]. If full ordination is granted, a Dukkata (wrongdoing) is committed.'
At that time, the Bhikkhus (monks) thought: 'The Buddha allows my Upadhyaya (preceptor), Acharya (teacher), and ten Sangha (community) members present to grant full ordination through the white four-Kamma (formal act). A Bhikkhu who has not completed ten years [since ordination] must not grant full ordination to a disciple who lives together [with him].' These Bhikkhus, having completed ten years, all granted full ordination to disciples who lived together [with them]. Those who knew the Dharma (teachings) granted ordination, and those who did not know the Dharma also granted ordination; the virtuous were accepted, and the non-virtuous were also accepted; those who upheld the precepts were ordained, and those who did not uphold the precepts were also ordained. Among them, it was seen that the Upadhyaya did not know the Dharma, and the disciple also did not know the Dharma; the Upadhyaya was not virtuous, and the disciple was also not virtuous; the Upadhyaya did not uphold the precepts, and the disciple also did not uphold the precepts. At this time, these Bhikkhus, not knowing the Dharma, not being virtuous, and not upholding the precepts themselves, granted full ordination to others who sought to leave home, and accepted Sramaneras (novice monks) as their dependents. There was a Bhikkhu named Mahalu, who did not know the Dharma, was not virtuous, and did not uphold the precepts, having merely completed ten years, granted full ordination to a disciple who lived together [with him], and because of a small matter, he quarreled with the disciple, and the disciple renounced the precepts and returned to lay life. The Bhikkhus who were content with little, practicing Dhuta (asceticism), rebuked [them], saying: 'How can you be called Bhikkhus? The Buddha allows the Upadhyaya, Acharya, and ten Sangha members present to grant full ordination through the white four-Kamma, and one who has not completed ten years must not grant full ordination to a disciple who lives together [with him]. These Bhikkhus, having completed ten years, all granted full ordination to disciples who lived together [with them], those who knew the Dharma granted ordination, and those who did not know the Dharma also granted ordination; the virtuous were accepted, and the non-virtuous were also accepted; those who upheld the precepts were ordained, and those who did not uphold the precepts were also ordained. Among them, it was seen that the Upadhyaya did not know the Dharma, was not virtuous, and did not uphold the precepts, and the disciple was the same, yet they granted full ordination to others who sought to leave home, and accepted Sramaneras as their dependents?' After rebuking them in various ways, they reported this matter in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha, and having assembled the Sangha, the Buddha knowingly asked, asking the Bhikkhus: 'Is this really so?' They replied: 'It is so, Blessed One!' The Buddha rebuked [them] for various reasons, saying: 'How can you be called Bhikkhus? The Buddha allows the Upadhyaya, Acharya, and ten Sangha members present to grant full ordination through the white four-Kamma, and one who has not completed ten years must not grant full ordination to a disciple who lives together [with him]. These Bhikkhus, having completed ten years'
十歲，皆授共住弟子具足。知法授、不知法亦授，善者畜、不善亦畜，住戒度、不住戒亦度。是中見和尚不知法、不善、不住戒，弟子亦爾，與他出家受具足，作依止師畜沙彌？」佛種種因緣訶竟，語諸比丘：「從今聽五法成就、滿十歲若過，應授共住弟子具足。何等五？一滿十歲若過、二持戒不破、三多聞、四有力能如法除弟子憂悔、五能拔弟子惡邪。復有五法成就，滿十歲，應授共住弟子具足。何等五？一信成、二戒成、三聞成、四舍成、五慧成，能贊能教弟子，令善入住信、戒、聞、舍、慧。復有五法成就，滿十歲，應授共住弟子具足。何等五？一無學戒眾、二無學定眾、三無學慧眾、四無學解脫眾、五無學解脫知見眾成就，能贊能教弟子，善入住戒、定、慧、解脫、解脫知見眾。復有五法成就，滿十歲，應授共住弟子具足。何等五？一知犯、二知非犯、三知罪輕、四知罪重、五知誦波羅提木叉學利廣說。復有五法成就，滿十歲，應授共住弟子具足。何等五？一知出家法、二能作教師、三能作戒師、四能知依止師法、五能知遮道法不遮道法。復有五法成就，滿十歲，應授共住弟子具足。何等五？一能教弟子清凈戒；二能教阿毗曇；三能教比尼；四弟子在他方愁苦不樂能致使來，若自不能因他力致來；五弟子若病
【現代漢語翻譯】 現代漢語譯本 佛陀問道：『如果一個和尚十歲，就讓他成為共住弟子並受具足戒。知道佛法也授予，不知道佛法也授予；善良的收留，不善良的也收留；遵守戒律的度化，不遵守戒律的也度化。如果發現和尚不知道佛法、不善良、不遵守戒律，他的弟子也一樣，還為他人出家受具足戒，作為依止師收留沙彌，這可以嗎？』 佛陀用種種因緣呵斥之後，告訴眾比丘：『從今以後，允許五種條件成就、年滿十歲或以上的，可以授予共住弟子具足戒。哪五種條件？一是年滿十歲或以上；二是持戒不破；三是博學多聞；四是有能力如法解除弟子的憂愁和悔恨；五是能引導弟子脫離邪惡。還有五種條件成就、年滿十歲的，可以授予共住弟子具足戒。哪五種條件？一是信心成就；二是戒律成就；三是聞法成就；四是佈施成就；五是智慧成就，能讚揚和教導弟子，使他們善於安住于信心、戒律、聞法、佈施、智慧。還有五種條件成就、年滿十歲的，可以授予共住弟子具足戒。哪五種條件？一是無學戒眾成就；二是無學定眾成就；三是無學慧眾成就；四是無學解脫眾成就；五是無學解脫知見眾成就，能讚揚和教導弟子，使他們善於安住于戒、定、慧、解脫、解脫知見眾。還有五種條件成就、年滿十歲的，可以授予共住弟子具足戒。哪五種條件？一是知道什麼是犯戒；二是知道什麼不是犯戒；三是知道罪過輕微；四是知道罪過嚴重；五是知道背誦波羅提木叉（Pratimoksha，戒經）的學習利益和廣泛意義。還有五種條件成就、年滿十歲的，可以授予共住弟子具足戒。哪五種條件？一是知道出家法；二是能作為教師；三是能作為戒師；四是能知道依止師法；五是能知道遮道法和不遮道法。還有五種條件成就、年滿十歲的，可以授予共住弟子具足戒。哪五種條件？一是能教導弟子清凈戒律；二是能教導阿毗曇（Abhidhamma，論藏）；三是能教導比尼（Vinaya，律藏）；四是弟子在其他地方愁苦不樂，能設法使他回來，如果自己不能，就藉助他人力量使他回來；五是弟子如果生病，'
【English Translation】 English version The Buddha asked: 'If a monk is ten years old, let him become a co-resident disciple and receive full ordination. Grant ordination to those who know the Dharma, and also to those who do not; accept those who are virtuous, and also those who are not; liberate those who observe the precepts, and also those who do not. If it is found that a monk does not know the Dharma, is not virtuous, and does not observe the precepts, and his disciples are the same, and he still ordains others and accepts novices as a mentor, is this permissible?' After rebuking them with various reasons, the Buddha told the monks: 'From now on, allow those who have achieved five qualities and are ten years old or older to be granted full ordination as co-resident disciples. What are the five qualities? First, being ten years old or older; second, upholding the precepts without breaking them; third, being learned; fourth, being able to lawfully remove the disciples' worries and regrets; fifth, being able to guide disciples away from evil. There are also five qualities that, when achieved and being ten years old, allow for granting full ordination as co-resident disciples. What are the five qualities? First, accomplishment in faith; second, accomplishment in precepts; third, accomplishment in learning; fourth, accomplishment in generosity; fifth, accomplishment in wisdom, being able to praise and teach disciples, enabling them to dwell well in faith, precepts, learning, generosity, and wisdom. There are also five qualities that, when achieved and being ten years old, allow for granting full ordination as co-resident disciples. What are the five qualities? First, accomplishment in the assembly of non-learning precepts; second, accomplishment in the assembly of non-learning concentration; third, accomplishment in the assembly of non-learning wisdom; fourth, accomplishment in the assembly of non-learning liberation; fifth, accomplishment in the assembly of non-learning knowledge and vision of liberation, being able to praise and teach disciples, enabling them to dwell well in the assembly of precepts, concentration, wisdom, liberation, and knowledge and vision of liberation. There are also five qualities that, when achieved and being ten years old, allow for granting full ordination as co-resident disciples. What are the five qualities? First, knowing what constitutes an offense; second, knowing what does not constitute an offense; third, knowing minor offenses; fourth, knowing major offenses; fifth, knowing the benefits and extensive meaning of reciting the Pratimoksha (code of monastic discipline). There are also five qualities that, when achieved and being ten years old, allow for granting full ordination as co-resident disciples. What are the five qualities? First, knowing the rules of ordination; second, being able to act as a teacher; third, being able to act as a preceptor; fourth, being able to know the rules of a mentor; fifth, being able to know what constitutes an obstruction and what does not. There are also five qualities that, when achieved and being ten years old, allow for granting full ordination as co-resident disciples. What are the five qualities? First, being able to teach disciples pure precepts; second, being able to teach Abhidhamma (Buddhist philosophy); third, being able to teach Vinaya (monastic rules); fourth, if a disciple is troubled and unhappy elsewhere, being able to find a way to bring him back, or if unable to do so oneself, enlisting the help of others to bring him back; fifth, if a disciple is sick,'
能供給，若自不能，能使他供給。如是五法成就，滿十歲若過，應授共住弟子具足。若上諸五法不成就，滿十歲若過，授共住弟子具足，得罪。
「若比丘有上諸五法成就，滿十歲，應與他依止。云何應與？所欲求依止比丘，從座起偏袒著衣、脫革屣、䠒跪兩手捉長老兩足，應如是語：『我某甲比丘，從長老乞依止。長老與我依止，我依止長老住。』第二、第三亦如是乞。長老應言：『如汝語。』若諸五法成就，滿十歲，應受他依止。若無諸五法，滿十歲，受他依止，得罪。
「若比丘有上五法，滿十歲，應畜沙彌。云何應畜？若未剃髮來，是時當與剃髮。若自有袈裟應著，若無和尚應與衣著，教長跪合掌，戒師應教：『我某甲，歸依佛、歸依法、歸依僧。』第二：『我某甲，歸依佛、歸依法、歸依僧。』第三：『我某甲，歸依佛、歸依法、歸依僧。』『我某甲，已歸依佛、已歸依法、已歸依僧。從今盡壽，是佛優婆塞憶持。』第二：『我某甲，已歸依佛、已歸依法、已歸依僧。從今盡壽，是佛優婆塞憶持。』第三：『我某甲，已歸依佛、已歸依法、已歸依僧。從今盡壽，是佛優婆塞憶持。』『汝某甲聽，是佛婆伽婆知見，釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀說優婆塞五戒，凡是優婆塞盡壽護持。
【現代漢語翻譯】 現代漢語譯本： 『如果（比丘）能夠供給（弟子所需），或者自己不能，但能使他人供給。像這樣成就了五種條件，滿了十歲或者超過，應該授予共住弟子的具足戒。如果以上這五種條件不成就，滿了十歲或者超過，授予共住弟子的具足戒，就犯了罪。
『如果比丘成就了以上這五種條件，滿了十歲，應該允許他人依止。應該如何允許呢？想要請求依止的比丘，從座位上起來，偏袒著衣，脫掉革屣，跪下，雙手抓住長老的雙腳，應該這樣說：『我某甲比丘，從長老處乞求依止。長老請允許我依止，我依止長老而住。』第二次、第三次也像這樣乞求。長老應該說：『如你所說。』如果成就了這五種條件，滿了十歲，應該接受他人依止。如果沒有這五種條件，滿了十歲，接受他人依止，就犯了罪。
『如果比丘具有以上五種條件，滿了十歲，應該收沙彌（Śrāmaṇera，出家男子）。應該如何收呢？如果（沙彌）還沒有剃髮，這時應當為他剃髮。如果他自己有袈裟，應該讓他穿上，如果沒有，和尚（Upadhyaya）應該給他衣服穿，教他長跪合掌，戒師應該教導：『我某甲，歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Saṃgha）。』第二次：『我某甲，歸依佛、歸依法、歸依僧。』第三次：『我某甲，歸依佛、歸依法、歸依僧。』『我某甲，已經歸依佛、已經歸依法、已經歸依僧。從今往後直到壽命終結，是佛的優婆塞（Upāsaka，在家男居士），牢記並奉持。』第二次：『我某甲，已經歸依佛、已經歸依法、已經歸依僧。從今往後直到壽命終結，是佛的優婆塞，牢記並奉持。』第三次：『我某甲，已經歸依佛、已經歸依法、已經歸依僧。從今往後直到壽命終結，是佛的優婆塞，牢記並奉持。』『你某甲聽著，這是佛婆伽婆（Bhagavān，世尊）所知所見，釋迦牟尼（Śākyamuni）多陀阿伽度（Tathāgata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）所說的優婆塞五戒，凡是優婆塞都要終身護持。
【English Translation】 English version: 『If (the Bhikṣu) is able to provide (for the disciple's needs), or if he himself is not able, he can enable others to provide. Having accomplished these five qualities, if he is ten years old or older, he should confer the full ordination of a co-resident disciple. If the above five qualities are not accomplished, and he is ten years old or older, conferring the full ordination of a co-resident disciple constitutes an offense.
『If a Bhikṣu has accomplished the above five qualities and is ten years old, he should allow others to rely on him. How should he allow it? The Bhikṣu who wishes to request reliance should rise from his seat, arrange his robe to cover one shoulder, remove his leather sandals, kneel, and grasp the Elder's feet with both hands, and should say: 『I, Bhikṣu so-and-so, request reliance from the Elder. May the Elder grant me reliance, and I will dwell relying on the Elder.』 He should request in the same way a second and third time. The Elder should say: 『As you say.』 If he has accomplished these five qualities and is ten years old, he should accept the reliance of others. If he does not have these five qualities and is ten years old, accepting the reliance of others constitutes an offense.
『If a Bhikṣu has the above five qualities and is ten years old, he should accept a Śrāmaṇera (novice monk). How should he accept him? If (the Śrāmaṇera) has not yet had his hair shaved, then he should have his hair shaved at that time. If he has his own Kaṣāya (袈裟, monastic robe), he should wear it; if not, the Upadhyaya (preceptor) should give him clothes to wear, teach him to kneel with palms together, and the ordination master should teach: 『I, so-and-so, take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Saṃgha (Saṃgha).』 A second time: 『I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha.』 A third time: 『I, so-and-so, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Saṃgha.』 『I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha. From now until the end of my life, I am a Upāsaka (layman) of the Buddha, remembering and upholding this.』 A second time: 『I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha. From now until the end of my life, I am a Upāsaka of the Buddha, remembering and upholding this.』 A third time: 『I, so-and-so, have taken refuge in the Buddha, have taken refuge in the Dharma, have taken refuge in the Saṃgha. From now until the end of my life, I am a Upāsaka of the Buddha, remembering and upholding this.』 『You, so-and-so, listen, this is what the Buddha Bhagavān (Blessed One) knows and sees, the five precepts of the Upāsaka spoken by Śākyamuni Tathāgata (Thus Gone), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One); all Upāsakas should protect and uphold them for the rest of their lives.』
何等五？盡壽離殺生，是優婆塞戒。是中盡壽離殺生。若能持當言：「能。」盡壽離不與取，是優婆塞戒。是中盡壽離不與取。若能持當言：「能。」盡壽離邪淫，是優婆塞戒。是中盡壽離邪淫。若能持當言：「能。」盡壽離妄語，是優婆塞戒。是中盡壽離妄語。若能持當言：「能。」盡壽離飲酒，是優婆塞戒，是中盡壽離飲酒：谷酒、蒲萄酒、甘蔗酒、能放逸酒。若能持當言：「能。」』『我某甲，已歸依佛、已歸依法、已歸依僧出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家，和尚某甲。』第二：『我某甲，已歸依佛、已歸依法、已歸依僧出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家，和尚某甲。』第三：『我某甲，已歸依佛、已歸依法、已歸依僧出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家，和尚某甲。』『我某甲，已歸依佛、已歸依法、已歸依僧、已出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我亦隨佛出家竟，和尚某甲。』爾時應問：『汝幾歲？』隨年答。『何時出家？冬春夏、有閏無閏？』隨問應答。『此事盡壽憶持。』戒師應言：『汝某甲聽，是佛婆伽婆知見，釋迦牟尼多陀
【現代漢語翻譯】 現代漢語譯本： 什麼是五種戒？終身不殺生，這是優婆塞（Upasaka，在家男居士）的戒律。在這之中，終身不殺生。如果能夠持守，就回答：『能』。終身不偷盜，這是優婆塞的戒律。在這之中，終身不偷盜。如果能夠持守，就回答：『能』。終身不邪淫，這是優婆塞的戒律。在這之中，終身不邪淫。如果能夠持守，就回答：『能』。終身不妄語，這是優婆塞的戒律。在這之中，終身不妄語。如果能夠持守，就回答：『能』。終身不飲酒，這是優婆塞的戒律。在這之中，終身不飲酒：谷酒、蒲萄酒（葡萄釀的酒）、甘蔗酒、能使人放逸的酒。如果能夠持守，就回答：『能』。 『我某甲，已經歸依佛、已經歸依法、已經歸依僧出家，是佛婆伽婆（Bhagavat，世尊）釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺）出家，我也跟隨佛出家，和尚某甲。』 第二次：『我某甲，已經歸依佛、已經歸依法、已經歸依僧出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我也跟隨佛出家，和尚某甲。』 第三次：『我某甲，已經歸依佛、已經歸依法、已經歸依僧出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我也跟隨佛出家，和尚某甲。』 『我某甲，已經歸依佛、已經歸依法、已經歸依僧、已經出家，是佛婆伽婆釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀出家，我也跟隨佛出家完畢，和尚某甲。』 這時應該問：『你幾歲？』隨年齡回答。『何時出家？冬天、夏天、春天，有閏月還是沒有閏月？』隨著問題回答。『這件事終身記住。』 戒師應該說：『你某甲聽著，這是佛婆伽婆的知見，釋迦牟尼多陀
【English Translation】 English version: What are the five precepts? To abstain from killing throughout one's life, this is the precept of an Upasaka (layman). Among these, to abstain from killing throughout one's life. If one can uphold it, one should answer: 'I can.' To abstain from stealing throughout one's life, this is the precept of an Upasaka. Among these, to abstain from stealing throughout one's life. If one can uphold it, one should answer: 'I can.' To abstain from sexual misconduct throughout one's life, this is the precept of an Upasaka. Among these, to abstain from sexual misconduct throughout one's life. If one can uphold it, one should answer: 'I can.' To abstain from false speech throughout one's life, this is the precept of an Upasaka. Among these, to abstain from false speech throughout one's life. If one can uphold it, one should answer: 'I can.' To abstain from drinking alcohol throughout one's life, this is the precept of an Upasaka. Among these, to abstain from drinking alcohol: grain alcohol, grape wine, sugarcane wine, alcohol that causes heedlessness. If one can uphold it, one should answer: 'I can.' 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha to become a renunciate, from the Buddha Bhagavat (Bhagavat, The Blessed One) Sakyamuni (Sakyamuni) Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), I also follow the Buddha to become a renunciate, my preceptor is so-and-so.' The second time: 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha to become a renunciate, from the Buddha Bhagavat Sakyamuni Tathagata, Arhat, Samyaksambuddha, I also follow the Buddha to become a renunciate, my preceptor is so-and-so.' The third time: 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha to become a renunciate, from the Buddha Bhagavat Sakyamuni Tathagata, Arhat, Samyaksambuddha, I also follow the Buddha to become a renunciate, my preceptor is so-and-so.' 'I, so-and-so, have already taken refuge in the Buddha, have already taken refuge in the Dharma, have already taken refuge in the Sangha, have already become a renunciate, from the Buddha Bhagavat Sakyamuni Tathagata, Arhat, Samyaksambuddha, I have also finished following the Buddha to become a renunciate, my preceptor is so-and-so.' At this time, one should ask: 'How old are you?' Answer according to age. 'When did you become a renunciate? In winter, summer, spring, with or without a leap month?' Answer according to the question. 'Remember this matter throughout your life.' The precept master should say: 'You, so-and-so, listen, this is the knowledge and vision of the Buddha Bhagavat, Sakyamuni Tatha
阿伽度、阿羅訶、三藐三佛陀，為沙彌說出家十戒，凡是沙彌，當盡壽護持。何等十？盡壽離殺生，是沙彌戒。是中盡壽離殺生。若能當言：「爾。」盡壽離不與取，是沙彌戒。是中盡壽離不與取。若能當言：「爾。」盡壽離非梵行，是沙彌戒。是中盡壽離非梵行。若能當言：「爾。」盡壽離妄語，是沙彌戒。是中盡壽離妄語。若能當言：「爾。」盡壽離飲酒，是沙彌戒。是中盡壽離飲酒：谷酒、蒲萄酒、甘蔗酒、能放逸酒。若能當言：「爾。」盡壽離處高床大床，是沙彌戒。是中盡壽離處高床大床。若能當言：「爾。」盡壽離著華瓔珞香涂身香薰衣，是沙彌戒。是中盡壽離著華瓔珞、香涂身、香薰衣。若能當言：「爾。」盡壽離作伎歌舞不往觀聽種種樂器，是沙彌戒。是中盡壽離作伎歌舞不往觀聽種種莊嚴。若能當言：「爾。」盡壽離受畜金銀錢寶，是沙彌戒。是中盡壽離受畜金銀錢寶。若能當言：「爾。」盡壽離非時食，是沙彌戒。是中盡壽離非時食。若能當言：「爾。」』如是五法成就，滿十歲，應畜沙彌。若不成就五法，滿十歲，畜沙彌，得罪。」
佛在王舍城。長老大目犍連，與王舍城中和利等十七諸年少樂人授具足戒。是諸人晡時饑極，僧坊內高聲大啼，作小兒啼聲。佛知故問阿難：「何以僧坊內
【現代漢語翻譯】 現代漢語譯本 阿伽度（Agata，意義不明）、阿羅訶（Araha，應供）、三藐三佛陀（Sammasaṃbuddha，正等覺者），為沙彌說出家十戒，凡是沙彌，應當終身護持。哪十種呢？終身遠離殺生，這是沙彌戒。在這條戒中，終身遠離殺生。如果能做到，就回答：『能。』終身遠離不予而取（偷盜），這是沙彌戒。在這條戒中，終身遠離不予而取。如果能做到，就回答：『能。』終身遠離非梵行（性行為），這是沙彌戒。在這條戒中，終身遠離非梵行。如果能做到，就回答：『能。』終身遠離妄語，這是沙彌戒。在這條戒中，終身遠離妄語。如果能做到，就回答：『能。』終身遠離飲酒，這是沙彌戒。在這條戒中，終身遠離飲酒：谷酒、蒲萄酒（葡萄酒）、甘蔗酒、能使人放逸的酒。如果能做到，就回答：『能。』終身遠離坐臥高床大床，這是沙彌戒。在這條戒中，終身遠離坐臥高床大床。如果能做到，就回答：『能。』終身遠離佩戴華麗的瓔珞、用香涂身、用香薰衣，這是沙彌戒。在這條戒中，終身遠離佩戴華麗的瓔珞、用香涂身、用香薰衣。如果能做到，就回答：『能。』終身遠離觀看錶演伎藝歌舞，不前往觀賞收聽各種樂器演奏，這是沙彌戒。在這條戒中，終身遠離觀看錶演伎藝歌舞，不前往觀賞收聽各種莊嚴的娛樂活動。如果能做到，就回答：『能。』終身遠離接受和儲蓄金銀錢寶，這是沙彌戒。在這條戒中，終身遠離接受和儲蓄金銀錢寶。如果能做到，就回答：『能。』終身遠離非時食（不在規定的時間進食），這是沙彌戒。在這條戒中，終身遠離非時食。如果能做到，就回答：『能。』像這樣五種條件成就，年滿十歲，才可以允許成為沙彌。如果不成就這五種條件，即使年滿十歲，允許成為沙彌，也會因此獲罪。
佛陀在王舍城。長老大目犍連（Mahāmaudgalyāyana），為王舍城中和利（Haritaki）等十七位喜歡音樂的年輕人授予具足戒。這些人下午時分飢餓難耐，在僧房內高聲啼哭，發出小孩子的哭聲。佛陀明知故問阿難（Ānanda）：『為何僧房內』
【English Translation】 English version Agata (Agata, meaning unknown), Araha (Araha, worthy of offerings), Sammasaṃbuddha (Sammasaṃbuddha, perfectly enlightened one), speaks the ten precepts of renunciation for novices; all novices should uphold them throughout their lives. What are the ten? Throughout life, abstaining from killing living beings, this is the novice's precept. In this precept, throughout life, abstaining from killing living beings. If you can, say: 'I can.' Throughout life, abstaining from taking what is not given (stealing), this is the novice's precept. In this precept, throughout life, abstaining from taking what is not given. If you can, say: 'I can.' Throughout life, abstaining from non-celibacy (sexual activity), this is the novice's precept. In this precept, throughout life, abstaining from non-celibacy. If you can, say: 'I can.' Throughout life, abstaining from false speech, this is the novice's precept. In this precept, throughout life, abstaining from false speech. If you can, say: 'I can.' Throughout life, abstaining from drinking alcohol, this is the novice's precept. In this precept, throughout life, abstaining from drinking alcohol: grain alcohol, grape wine, sugarcane wine, alcohol that causes heedlessness. If you can, say: 'I can.' Throughout life, abstaining from sitting or lying on high or large beds, this is the novice's precept. In this precept, throughout life, abstaining from sitting or lying on high or large beds. If you can, say: 'I can.' Throughout life, abstaining from wearing garlands, applying fragrant perfumes to the body, and perfuming clothes, this is the novice's precept. In this precept, throughout life, abstaining from wearing garlands, applying fragrant perfumes to the body, and perfuming clothes. If you can, say: 'I can.' Throughout life, abstaining from performing or watching singing and dancing, and not going to watch or listen to various musical instruments, this is the novice's precept. In this precept, throughout life, abstaining from performing or watching singing and dancing, and not going to watch or listen to various decorative entertainments. If you can, say: 'I can.' Throughout life, abstaining from receiving and storing gold, silver, money, and treasures, this is the novice's precept. In this precept, throughout life, abstaining from receiving and storing gold, silver, money, and treasures. If you can, say: 'I can.' Throughout life, abstaining from untimely eating (eating at the wrong time), this is the novice's precept. In this precept, throughout life, abstaining from untimely eating. If you can, say: 'I can.' If these five qualities are fulfilled, and one is ten years old, one should be allowed to become a novice. If these five qualities are not fulfilled, even if one is ten years old, allowing one to become a novice will incur offense.'
The Buddha was in Rājagṛha (王舍城). The elder Mahāmaudgalyāyana (大目犍連), conferred the full ordination on seventeen young people, including Haritaki (和利), from Rājagṛha who loved music. These people were extremely hungry in the afternoon and cried loudly in the monastery, making sounds like children crying. The Buddha, knowing this, asked Ānanda (阿難): 'Why is there
有小兒啼聲？」阿難答言：「世尊！長老大目犍連，與王舍城中和利等十七諸年少樂人與受具足。是諸人晡時饑極，僧坊內高聲大啼，作小兒啼聲。」是時佛以是因緣集僧，集僧已，佛知故問，問目犍連：「汝實作是事不？」目連答言：「實爾。世尊！」佛種種因緣訶目犍連：「汝不知時、不知量、不知限齊。汝其欲度人，未滿二十人，不能忍寒熱、飢渴、蚊虻、蚤虱、蛇蚖、毒螫，他人惡語、身中苦痛悉不能忍。滿二十歲人，能忍寒熱、飢渴、蚊虻、蚤虱、蛇蚖、毒螫，他人惡語及身中苦痛皆悉能忍。」佛種種因緣訶已，語諸比丘：「從今不滿二十年人，不應與受具足。若與受，得波逸提罪。」
佛在舍衛國，佛語諸比丘：「若異道人信善法欲出家，是人應四月與波利婆沙。若滿四月得諸比丘意，應與出家。如是應與波利婆沙。一心集僧，是本異道，從坐起偏袒著衣、脫革屣，入僧中禮僧足，䠒跪合掌作如是言：『諸長老憶念，我某甲本異道，今信善法欲出家。我某甲本異道，今僧中乞四月波利婆沙。僧與我某甲本異道四月波利婆沙竟，得諸比丘意，僧當與我出家受具足。』第二、第三亦如是乞。爾時一比丘，應僧中唱：『大德僧聽！是某甲本異道，信善法欲出家。今是某甲本異道，從僧乞四月波利婆沙，如
【現代漢語翻譯】 現代漢語譯本： 『有小孩的哭聲嗎？』阿難陀回答說：『世尊！是長老摩訶目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱），在王舍城中為和利等十七位年輕的樂人授了具足戒（Upasampadā，比丘的正式出家儀式）。這些人在傍晚時分飢餓難耐，所以在僧房內高聲啼哭，發出小孩般的哭聲。』 當時佛陀因為這件事召集了僧眾，召集完畢后，佛陀明知故問，問摩訶目犍連：『你真的做了這件事嗎？』目犍連回答說：『確實如此，世尊！』佛陀用各種理由責備摩訶目犍連：『你不知時宜、不知分寸、不知界限。你想要度化的人，如果未滿二十歲，就不能忍受寒冷、炎熱、飢餓、乾渴、蚊蟲叮咬、跳蚤虱子、蛇蝎毒蟲的叮咬，不能忍受他人的惡語、身體上的痛苦。滿了二十歲的人，才能忍受寒冷、炎熱、飢餓、乾渴、蚊蟲叮咬、跳蚤虱子、蛇蝎毒蟲的叮咬，能忍受他人的惡語以及身體上的痛苦。』 佛陀用各種理由責備完畢后，告訴眾比丘：『從今以後，不滿二十歲的人，不應該為他們授具足戒。如果授了，就犯了波逸提罪（Pācittiya，一種輕罪）。』 佛陀在舍衛國（Śrāvastī，古印度城市，是佛陀傳法的重要地點之一）時，告訴眾比丘：『如果有外道（Tīrthika，指佛教以外的其他宗教修行者）相信了善法想要出家，這個人應該給予四個月的波利婆沙（Parivāsa，一種凈罪期）。如果滿了四個月，得到了眾比丘的同意，就應該允許他出家。應該這樣給予波利婆沙：一心一意地召集僧眾，這個原本是外道的人，從座位上站起來，袒露右肩，脫掉皮鞋，進入僧眾中禮拜僧眾的腳，跪下合掌，這樣說：『諸位長老請記住，我某甲原本是外道，現在相信了善法想要出家。我某甲原本是外道，現在在僧眾中請求四個月的波利婆沙。僧眾給予我某甲原本是外道四個月的波利婆沙完畢后，得到了眾比丘的同意，僧眾應當允許我出家受具足戒。』第二次、第三次也像這樣請求。』 這時，一位比丘應該在僧眾中宣佈：『大德僧眾請聽！這位某甲原本是外道，相信了善法想要出家。現在這位某甲原本是外道，向僧眾請求四個月的波利婆沙，就像這樣……』
【English Translation】 English version: 『Is there the sound of a child crying?』 Ānanda (釋迦摩尼佛陀的十大弟子之一，以多聞第一著稱) replied, 『Venerable Sir! The elder Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), in Rājagṛha (王舍城，ancient city in India), has conferred the full ordination (Upasampadā, the formal ordination ceremony for monks) on seventeen young musicians including Hori. These people are extremely hungry in the evening, so they cry loudly in the monastery, making sounds like children crying.』 At that time, the Buddha gathered the Sangha (僧伽，Buddhist monastic community) because of this matter. After gathering the Sangha, the Buddha knowingly asked Mahāmaudgalyāyana, 『Did you really do this?』 Maudgalyāyana replied, 『Indeed, Venerable Sir!』 The Buddha rebuked Mahāmaudgalyāyana for various reasons, 『You do not know the time, do not know the measure, do not know the limits. Those whom you wish to liberate, if they are under twenty years old, cannot endure cold, heat, hunger, thirst, mosquitoes, gadflies, fleas, lice, snakes, poisonous stings, the evil words of others, and the suffering in their bodies. Those who are twenty years old can endure cold, heat, hunger, thirst, mosquitoes, gadflies, fleas, lice, snakes, poisonous stings, the evil words of others, and the suffering in their bodies.』 After the Buddha rebuked him for various reasons, he told the monks, 『From now on, those who are under twenty years old should not be given full ordination. If they are given it, they commit a Pācittiya (波逸提，a minor offense).』 When the Buddha was in Śrāvastī (舍衛國，ancient city in India, an important place for the Buddha to preach), he told the monks, 『If a Tīrthika (外道，non-Buddhist practitioner) believes in good Dharma (佛法，Buddhist teachings) and wants to leave home, that person should be given four months of Parivāsa (波利婆沙，a period of purification). If after four months, he obtains the approval of the monks, he should be allowed to leave home. Parivāsa should be given in this way: with one mind, gather the Sangha. This person who was originally a Tīrthika should rise from his seat, bare his right shoulder, take off his leather shoes, enter the Sangha, prostrate himself at the feet of the Sangha, kneel down, and join his palms, saying, 『Venerable elders, remember, I, so-and-so, was originally a Tīrthika, but now I believe in good Dharma and want to leave home. I, so-and-so, was originally a Tīrthika, and now I request four months of Parivāsa from the Sangha. After the Sangha has given me, so-and-so, who was originally a Tīrthika, four months of Parivāsa, and I have obtained the approval of the monks, the Sangha should allow me to leave home and receive full ordination.』 The second and third times, he should also request in this way.』 At that time, one monk should announce in the Sangha, 『Venerable Sangha, listen! This so-and-so was originally a Tīrthika, believes in good Dharma, and wants to leave home. Now this so-and-so, who was originally a Tīrthika, is requesting four months of Parivāsa from the Sangha, like this...』
是言：「僧與我某甲本異道四月波利婆沙竟，得諸比丘意，僧當與我出家受具足。」若僧時到僧忍聽，僧某甲本異道僧當與四月波利婆沙。如是白。』白四羯磨。『僧與某甲本異道四月波利婆沙竟，僧忍，默然故，是事如是持！』是中雲何得意？云何不得意？是本異道，現前應贊佛法僧戒、呵諸異道。實若贊佛法僧戒時，是本異道心不生喜樂，乃至須臾訶諸異道實時憂愁瞋諍，是名不得意。若贊佛法僧戒時，是本異道心生喜樂，訶諸異道實時不憂愁不瞋諍，是名得意。如是應與出家受具足。與法者，一心集僧，是本異道從坐起，偏袒著衣脫革屣，入僧中禮僧足䠒跪合掌，應如是言：『大德僧憶念！我某甲本異道，信善法欲出家。我先已僧中乞四月波利婆沙，僧先已與我四月波利婆沙。我某甲本異道，已僧中行四月波利婆沙竟，我今從僧乞出家受具足。僧與我某甲本異道四月行波利婆沙竟，已得諸比丘意，僧當與我出家受具足。』第二、第三亦如是乞。是中應一比丘僧中唱：『大德僧聽！是某甲本異道，信善法欲出家，彼從僧乞四月波利婆沙。僧先已與四月波利婆沙，彼已僧中行四月波利婆沙。行波利婆沙竟，今從僧求出家受具足。若僧時到僧忍聽，僧是某甲本異道，已僧中行四月波利婆沙竟，得諸比丘意，當與出家受
【現代漢語翻譯】 現代漢語譯本： 這樣說：『某甲（姓名）原本是外道，在僧團中經過四個月的波利婆沙（parivāsa，別住，一種懺悔期）后，得到了各位比丘的同意，僧團應當允許我出家，並授予具足戒（upasampadā，比丘戒）。』如果僧團認為時機成熟，並且僧團同意，那麼僧團就應當允許某甲原本是外道的人進行四個月的波利婆沙。就這樣稟白。』進行白四羯磨（jñapti-caturtha-karma，一種正式的僧團決議程式）。『僧團已經允許某甲原本是外道的人進行四個月的波利婆沙，僧團同意，因為大家保持沉默，這件事就這樣成立！』這裡面如何判斷『得意』（指通過考驗）？如何判斷『不得意』（指未通過考驗）？這個原本是外道的人，在大家面前應當讚揚佛、法、僧（Buddha, Dharma, Sangha，佛教三寶）的功德和戒律，並且呵斥各種外道。如果他讚揚佛、法、僧的功德和戒律時，內心沒有生起歡喜，甚至在很短的時間內呵斥外道時，立刻表現出憂愁、嗔恨和爭論，這就叫做『不得意』。如果他讚揚佛、法、僧的功德和戒律時，內心生起歡喜，呵斥外道時，立刻不憂愁、不嗔恨、不爭論，這就叫做『得意』。像這樣，就應當允許他出家並授予具足戒。授予戒法的人，應當一心召集僧團，這個原本是外道的人從座位上站起來，袒露右肩，脫掉皮鞋，進入僧團中，禮拜僧團的腳，然後跪下合掌，應當這樣說：『尊敬的僧團請憶念！我某甲原本是外道，因為相信善法，想要出家。我先前已經在僧團中請求進行四個月的波利婆沙，僧團先前已經允許我進行四個月的波利婆沙。我某甲原本是外道，已經在僧團中完成了四個月的波利婆沙，我現在向僧團請求出家並授予具足戒。僧團允許我某甲原本是外道的人進行四個月的波利婆沙，已經得到了各位比丘的同意，僧團應當允許我出家並授予具足戒。』第二次、第三次也像這樣請求。這時，應當由一位比丘在僧團中唱言：『尊敬的僧團請聽！這個某甲原本是外道，因為相信善法，想要出家，他向僧團請求進行四個月的波利婆沙。僧團先前已經允許他進行四個月的波利婆沙，他已經在僧團中完成了四個月的波利婆沙。完成波利婆沙后，現在向僧團請求出家並授予具足戒。如果僧團認為時機成熟，並且僧團同意，那麼僧團就應當允許這個某甲原本是外道的人，已經在僧團中完成了四個月的波利婆沙，得到了各位比丘的同意，允許他出家並授予 具足戒。
【English Translation】 English version: He says: 'The Sangha (community of monks) granted me, so-and-so, formerly a follower of another path, a four-month parivāsa (probationary period) which has now concluded, with the approval of the Bhikkhus (monks). The Sangha should now grant me ordination and full acceptance (upasampadā).' If the Sangha deems it the right time and agrees, the Sangha should grant so-and-so, formerly a follower of another path, a four-month parivāsa. Thus, it is announced.' A formal declaration with four motions (jñapti-caturtha-karma) is made. 'The Sangha has granted so-and-so, formerly a follower of another path, a four-month parivāsa, and the Sangha approves, as indicated by their silence. Thus, this matter is concluded!' How is 'success' (meaning passing the test) determined in this context? How is 'failure' (meaning not passing the test) determined? This person, formerly a follower of another path, should, in the presence of the Sangha, praise the Buddha (the awakened one), the Dharma (the teachings), and the Sangha (the monastic community), as well as the precepts, and denounce other paths. If, when praising the Buddha, Dharma, Sangha, and the precepts, this person does not experience joy, and even for a short time, when denouncing other paths, immediately shows sorrow, anger, and contention, this is called 'failure'. If, when praising the Buddha, Dharma, Sangha, and the precepts, this person experiences joy, and when denouncing other paths, immediately does not show sorrow, anger, or contention, this is called 'success'. In this way, he should be granted ordination and full acceptance. The one who grants the Dharma (teachings) should gather the Sangha with a unified mind. This person, formerly a follower of another path, rises from his seat, arranges his robe to cover one shoulder, removes his leather sandals, enters the Sangha, bows at the feet of the Sangha, kneels, and joins his palms, and should say thus: 'Venerable Sangha, please remember! I, so-and-so, formerly a follower of another path, believing in good Dharma, wish to ordain. I previously requested a four-month parivāsa from the Sangha, and the Sangha previously granted me a four-month parivāsa. I, so-and-so, formerly a follower of another path, have completed the four-month parivāsa in the Sangha, and now I request ordination and full acceptance from the Sangha. The Sangha granted me, so-and-so, formerly a follower of another path, a four-month parivāsa, and has received the approval of the Bhikkhus. The Sangha should grant me ordination and full acceptance.' The second and third times, he requests in the same way. At this time, one Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! This so-and-so, formerly a follower of another path, believing in good Dharma, wishes to ordain. He requested a four-month parivāsa from the Sangha. The Sangha previously granted him a four-month parivāsa, and he has completed the four-month parivāsa in the Sangha. Having completed the parivāsa, he now requests ordination and full acceptance from the Sangha. If the Sangha deems it the right time and agrees, the Sangha should grant this so-and-so, formerly a follower of another path, who has completed the four-month parivāsa in the Sangha and has received the approval of the Bhikkhus, ordination and full
具足。如是白。』白四羯磨。『僧是本異道某甲與出家受具足竟，僧忍，默然故，是事如是持。』」
佛在王舍城，自恣竟欲二月南山國土遊行。是時佛告阿難：「汝語諸比丘：『佛王舍城自恣竟，欲二月南山國土遊行，誰欲從佛？若欲去者集待佛。』」阿難言：「受教。」即出語諸比丘：「佛在王舍城，自恣竟欲二月南山國土遊行。誰欲從佛？欲去者集待佛。」爾時王舍城多年少比丘，一歲、二歲、三歲、四歲、五歲少大比丘，是諸比丘如是思惟：「若從佛去，處處不久住，種種供養利，數數受依止師，來還復速。我和尚阿阇梨不去，我等何以去？」諸小比丘不盡從佛。爾時佛與少比丘共行，還到王舍城。佛知故問阿難：「何以少比丘從佛行？」阿難答言：「世尊！是王舍城，多年少比丘，大比丘少。是諸比丘如是思惟：『若從佛行，處處不久住，種種供養利，數數受依止師，來還復速。我和尚阿阇梨不去，我等何以去？』以是事故多不從佛。」佛以是因緣集僧，集僧已，佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽比丘有五法成就，滿五歲，不受依止。何等五？一知犯、二知不犯、三知輕、四知重、五誦波羅提木叉利廣說。雖復受戒歲多，不知五法，應盡壽依止他住。」長老優波離問佛
【現代漢語翻譯】 現代漢語譯本：『具足。』這樣稟白。』稟白四次羯磨（羯磨指僧團的議事程式）。『僧團允許本是外道的某甲出家受具足戒完畢，僧團認可，因為默然，此事就這樣執行。』
佛陀在王舍城，自恣（僧眾于每年雨季安居結束時舉行的儀式）完畢后，打算在二月前往南山國土（具體地點待考）。這時佛陀告訴阿難（佛陀的侍者）: 『你告訴各位比丘（佛教出家男眾）: 『佛陀在王舍城自恣完畢，打算在二月前往南山國土，誰想跟隨佛陀？如果想去的人集合等待佛陀。』』阿難說: 『遵命。』隨即出去告訴各位比丘: 『佛陀在王舍城自恣完畢，打算在二月前往南山國土。誰想跟隨佛陀？想去的人集合等待佛陀。』當時王舍城有很多年輕的比丘，一歲、二歲、三歲、四歲、五歲，年少的和大比丘。這些比丘這樣思惟: 『如果跟隨佛陀去，在每個地方都住不久，各種供養利益，頻繁地接受依止師，回來也很快。我的和尚（出家時的剃度師）和阿阇梨（教授師）不去，我們為什麼要走呢？』所以很多小比丘沒有跟隨佛陀。當時佛陀與少數比丘一起行走，又回到王舍城。佛陀明知故問阿難: 『為什麼很少比丘跟隨我走？』阿難回答說: 『世尊！這個王舍城，有很多年輕的比丘，大比丘很少。這些比丘這樣思惟: 『如果跟隨佛陀走，在每個地方都住不久，各種供養利益，頻繁地接受依止師，回來也很快。我的和尚和阿阇梨不去，我們為什麼要走呢？』因為這個原因，所以很多人沒有跟隨佛陀。』佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴各位比丘: 『從今以後允許比丘有五種法成就，滿五年，可以不受依止。哪五種？一、知道什麼是犯戒，二、知道什麼是不犯戒，三、知道什麼是輕罪，四、知道什麼是重罪，五、能流利廣泛地背誦波羅提木叉（戒經）。即使受戒多年，不知道這五種法，也應該終身依止他人居住。』長老優波離（佛陀的弟子，以持戒精嚴著稱）問佛陀。
【English Translation】 English version: 『Endowed.』 Thus he reports. 『Report four times the Karma (Karma refers to the procedural rules of the Sangha). 『The Sangha permits so-and-so, who was originally a heretic, to be ordained and receive full ordination, the Sangha approves, because of silence, this matter is thus carried out.』
The Buddha was in Rājagṛha (city in ancient India). After the Pravāraṇā (ceremony held at the end of the rainy season retreat), intending to go to the Southern Mountain country** (specific location to be determined) in the second month. At that time, the Buddha said to Ānanda (Buddha's attendant): 『You tell the Bhikṣus (Buddhist monks): 『The Buddha has finished the Pravāraṇā in Rājagṛha and intends to go to the Southern Mountain country in the second month. Who wants to follow the Buddha? If you want to go, gather and wait for the Buddha.』』 Ānanda said: 『I will obey.』 He immediately went out and told the Bhikṣus: 『The Buddha has finished the Pravāraṇā in Rājagṛha and intends to go to the Southern Mountain country in the second month. Who wants to follow the Buddha? Those who want to go, gather and wait for the Buddha.』 At that time, there were many young Bhikṣus in Rājagṛha, one year, two years, three years, four years, five years, young and older Bhikṣus. These Bhikṣus thought: 『If we follow the Buddha, we will not stay in each place for long, various offerings and benefits, frequently receiving a preceptor, and returning will be quick. My Upādhyāya (ordination teacher) and Ācārya (teacher) are not going, why should we go?』 So many young Bhikṣus did not follow the Buddha. At that time, the Buddha walked with a few Bhikṣus and returned to Rājagṛha. The Buddha knowingly asked Ānanda: 『Why are so few Bhikṣus following me?』 Ānanda replied: 『World Honored One! In this Rājagṛha, there are many young Bhikṣus, and few older Bhikṣus. These Bhikṣus think: 『If we follow the Buddha, we will not stay in each place for long, various offerings and benefits, frequently receiving a preceptor, and returning will be quick. My Upādhyāya and Ācārya are not going, why should we go?』 For this reason, many did not follow the Buddha.』 The Buddha gathered the Sangha (Buddhist monastic community) because of this cause, and after gathering the Sangha, the Buddha praised the precepts and praised upholding the precepts with various causes, and after praising the precepts and praising upholding the precepts, he told the Bhikṣus: 『From now on, Bhikṣus who have achieved five qualities and are five years old are allowed to not be dependent. What are the five? One, knowing what is an offense, two, knowing what is not an offense, three, knowing what is a minor offense, four, knowing what is a major offense, five, being able to fluently and extensively recite the Prātimokṣa (code of monastic rules). Even if one has been ordained for many years, if one does not know these five qualities, one should depend on others for life.』 The Elder Upāli (a disciple of the Buddha known for his strict adherence to the precepts) asked the Buddha.
：「大比丘應從小比丘受依止住不？」佛言：「應受。」優波離復問：「大比丘應承事供養小比丘不？」佛言：「除禮足，余盡應作。」
佛在舍衛國。是時舍衛城有一居士，無常對至，財物妻子眷屬奴婢一切死盡，唯有父子三人。居士自念：「諸道中唯有沙門釋子，得供養樂無諸憂苦，是中出家無諸不可。」思惟已，將二兒到祇園中求出家，諸比丘不知其意便與出家。經數日，乞食時到著衣持缽將二兒入舍衛城乞食，詣賣食肆、餅肆、粰[米*留]肆、煎餅肆、䭉餅肆、歡喜丸肆。是二小兒饑，見諸餅食，從父摩訶盧索言：「阿父！與我食、與我餅。」父語兒言：「但索無價，誰當與汝？」二兒啼逐父行。諸居士訶罵言：「沙門釋子不斷欲，僧坊內共比丘尼生兒。」一人語二人、二人語三人，惡名流佈遍舍衛城。有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問摩訶盧比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣呵責：「何以名比丘，不滿十五歲人作沙彌？」佛種種因緣呵竟，語諸比丘：「從今不滿十五歲人，不應作沙彌。若作，得突吉羅罪。」
佛在迦維羅衛國。是時毗琉璃愚癡人，殺迦維羅衛釋子。時長老阿難親里二小兒走詣阿難，阿難以
【現代漢語翻譯】 現代漢語譯本：『大比丘（資深的比丘）應該接受從小比丘（年輕的比丘）那裡接受依止而住嗎？』佛說：『應該接受。』優波離（佛陀的弟子）又問：『大比丘應該侍奉供養小比丘嗎？』佛說：『除了禮拜雙足，其餘的都應該做。』
佛陀在舍衛國（古代印度王國）的時候。當時舍衛城有一位居士（在家信徒），面臨無常（死亡），他的財物、妻子、眷屬、奴婢全部死盡，只剩下父子三人。居士自己想：『所有道路中只有沙門釋子（佛教僧侶）能夠得到供養，快樂而沒有憂愁痛苦，在那裡出家沒有什麼不可以的。』思考完畢，他帶著兩個兒子到祇園（精舍）中請求出家，眾比丘不知道他的意圖，就讓他們出家了。過了幾天，乞食的時候，他穿著僧衣，拿著缽，帶著兩個兒子進入舍衛城乞食，到賣食物的店舖、餅店、米粥店、煎餅店、䭉餅店、歡喜丸店。這兩個小孩飢餓，看見各種餅食，向父親摩訶盧（比丘的名字）索要說：『阿父（父親）！給我食物，給我餅。』父親對兒子說：『只是索要沒有價值的東西，誰會給你呢？』兩個兒子哭著跟著父親走。各位居士呵斥謾罵說：『沙門釋子不斷絕慾望，在僧坊內和比丘尼（尼姑）生孩子。』一人告訴二人、二人告訴三人，惡名流傳遍舍衛城。有些比丘少欲知足，奉行頭陀行（苦行），聽到這件事心中慚愧，把這件事全部告訴了佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀明知故問摩訶盧比丘：『你真的這樣做了嗎？』回答說：『確實如此。世尊（對佛陀的尊稱）！』佛陀用各種因緣呵責他：『憑什麼叫比丘，不滿十五歲的人做沙彌（小和尚）？』佛陀用各種因緣呵責完畢，告訴眾比丘：『從今以後不滿十五歲的人，不應該做沙彌。如果做了，犯突吉羅罪（輕罪）。』
佛陀在迦維羅衛國（釋迦牟尼佛的故鄉）的時候。當時毗琉璃（國王的名字）這個愚癡的人，殺害迦維羅衛的釋子（釋迦族的後裔）。當時長老阿難（佛陀的十大弟子之一）的親戚里有兩個小孩跑來找阿難，阿難以
【English Translation】 English version: 'Should a senior Bhikshu (fully ordained monk) accept dependence and residence from a junior Bhikshu (novice monk)?' The Buddha said, 'He should accept.' Upali (a disciple of the Buddha) further asked, 'Should a senior Bhikshu serve and make offerings to a junior Bhikshu?' The Buddha said, 'Except for bowing at the feet, everything else should be done.'
The Buddha was in Shravasti (an ancient Indian city). At that time, there was a householder (lay devotee) in Shravasti who was facing impermanence (death). His wealth, wife, relatives, servants, and maids had all died, leaving only three, a father and two sons. The householder thought to himself, 'Among all paths, only the Shramana Shakya's (Buddhist monks) are able to receive offerings, be happy, and have no worries or suffering. There is nothing impossible about ordaining there.' After thinking this, he took his two sons to Jetavana (monastery) to request ordination. The Bhikshus (monks) did not know his intention and ordained them. After a few days, while begging for food, he wore his robes, carried his bowl, and took his two sons into Shravasti to beg for food, going to food shops, cake shops, rice porridge shops, pancake shops, dumpling shops, and 'joy ball' shops. The two children were hungry and, seeing the various cakes and foods, asked their father, Maha-Luo (name of the Bhikshu), saying, 'Father! Give me food, give me cake.' The father said to his sons, 'You are only asking for things of no value; who will give them to you?' The two sons cried and followed their father. The householders scolded and cursed, saying, 'The Shramana Shakya's do not cut off desires; they are having children with Bhikshunis (nuns) inside the monastery.' One person told two people, two people told three people, and the bad reputation spread throughout Shravasti. Some Bhikshus, with few desires, content, and practicing asceticism (Tudong), felt ashamed upon hearing this and told the Buddha everything. The Buddha, because of this cause, gathered the Sangha (monastic community). After gathering the Sangha, the Buddha knowingly asked the Bhikshu Maha-Luo, 'Did you really do this?' He replied, 'Indeed, I did. World Honored One (a title for the Buddha)!' The Buddha scolded him for various reasons, 'Why are you called a Bhikshu, making someone under fifteen years old a Shramanera (novice monk)?' After scolding him for various reasons, the Buddha told the Bhikshus, 'From now on, someone under fifteen years old should not be made a Shramanera. If they are, they commit a Dukkata offense (minor offense).'
The Buddha was in Kapilavastu (the Buddha's hometown). At that time, Virudhaka (name of a king), a foolish man, killed the Shakyas (descendants of the Shakya clan) of Kapilavastu. At that time, two young children, relatives of the elder Ananda (one of the Buddha's ten great disciples), ran to Ananda, and Ananda
殘食養畜。佛知故問阿難：「是誰小兒？」答言：「是我所親。」佛言：「何以不出家？」阿難報言：「佛結戒：不滿十五歲人，不應作沙彌。是二小兒不滿十五歲。」佛問阿難：「是二小兒能驅僧食上烏未？」答言：「能。」佛言：「從今聽能驅烏作沙彌，最下七歲。」
佛在舍衛國。是時跋難陀釋子有二沙彌：一名卑陀，二名摩伽，僧坊內共作淫慾。諸居士來見言：「沙門釋子無清凈行，共作淫慾。」一人語二人，二人語三人，惡名流佈遍舍衛城。諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶：「何以名比丘，畜兩沙彌？」佛種種因緣訶竟，語諸比丘：「從今不聽畜兩沙彌。若畜，得突吉羅罪。若畜二一沙彌，不久欲受具足，無罪。」
佛在王舍城。跋難陀釋子，奴大家不聽，與出家。出家不久，乞食時至，著衣持缽入王舍城乞食。本大家見捉，是比丘高聲大喚。眾人大集問：「何以爾？」大家言：「此是我奴，不放自出家。」眾人言：「何道中出家？」報言：「沙門。」「何等沙門。」答言：「釋子沙門。」眾人言：「莫爾！洴沙王有令，若奴大家不放，沙門釋子中出家不得遮。何以故？
【現代漢語翻譯】 現代漢語譯本 用殘羹剩飯餵養牲畜。佛陀明知故問阿難（Ananda，佛陀的十大弟子之一）: 『這是誰家的小孩？』阿難回答說：『是我的親戚。』佛陀說：『為什麼不讓他們出家呢？』阿難回答說：『佛陀制定戒律：不滿十五歲的人，不應該做沙彌（Sramanera，出家男子）。這兩個小孩都不到十五歲。』佛陀問阿難：『這兩個小孩能驅趕僧眾食物上的烏鴉嗎？』回答說：『能。』佛陀說：『從今以後允許能驅趕烏鴉的人做沙彌，最小七歲。』
佛陀在舍衛國（Sravasti，古印度城市）的時候。當時跋難陀（Bhallantata，比丘名）有兩個沙彌弟子：一個叫卑陀（Pita），一個叫摩伽（Maga），在僧房內一起行淫慾之事。一些在家居士看見了，就說：『這些沙門釋子（Sakya，釋迦牟尼的弟子）沒有清凈的行為，竟然一起行淫慾之事。』一個人告訴兩個人，兩個人告訴三個人，惡名傳遍了整個舍衛城。那些少欲知足、奉行頭陀行（Dhuta，苦行）的比丘們聽到這件事，心中感到慚愧，就把這件事詳細地告訴了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問跋難陀：『你真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀用各種理由呵斥他：『為什麼你身為比丘（Bhikkhu，出家男子），卻蓄養兩個沙彌？』佛陀用各種理由呵斥完畢，告訴各位比丘：『從今以後不允許蓄養兩個沙彌。如果蓄養，就會犯突吉羅罪（Dukkata，輕罪）。如果蓄養的兩個沙彌，不久之後就要受具足戒（Upasampada，比丘所受的正式戒律），就沒有罪。』
佛陀在王舍城（Rajagrha，古印度城市）的時候。跋難陀的弟子，因為奴隸主不允許，就跟著他出了家。出家不久，到了乞食的時候，穿著袈裟，拿著缽，進入王舍城乞食。原來的奴隸主看見了他，就抓住他，這個比丘高聲大叫。眾人聚集過來問：『為什麼這樣？』奴隸主說：『這是我的奴隸，沒有允許就自己出家了。』眾人說：『在什麼道中出家？』回答說：『沙門。』『什麼沙門？』回答說：『釋子沙門。』眾人說：『不要這樣！頻婆娑羅王（Bimbisara，古印度國王）有命令，如果奴隸主不允許，沙門釋子中出家的人不得阻攔。為什麼呢？』
【English Translation】 English version Using leftover food to feed animals. The Buddha knowingly asked Ananda (one of the Buddha's ten principal disciples): 'Whose children are these?' Ananda replied: 'They are my relatives.' The Buddha said: 'Why don't they become monks?' Ananda replied: 'The Buddha has established a precept: those under fifteen years of age should not become Sramaneras (novice monks). These two children are under fifteen years old.' The Buddha asked Ananda: 'Can these two children drive away the crows from the monks' food?' He replied: 'Yes.' The Buddha said: 'From now on, those who can drive away crows are allowed to become Sramaneras, with the minimum age being seven.'
The Buddha was in Sravasti (an ancient Indian city). At that time, Bhallantata (a monk's name) had two Sramanera disciples: one named Pita and the other named Maga, who engaged in sexual misconduct within the monastery. Some lay devotees saw this and said: 'These Sakya (disciples of Sakyamuni) monks do not have pure conduct, engaging in sexual misconduct together.' One person told two people, and two people told three people, and the bad reputation spread throughout Sravasti. Those monks who were content with little, practiced asceticism (Dhuta), and heard about this matter felt ashamed and reported the matter in detail to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter. After gathering the Sangha, the Buddha knowingly asked Bhallantata: 'Did you really do such a thing?' He replied: 'Indeed, World Honored One!' The Buddha scolded him for various reasons: 'Why do you, as a Bhikkhu (ordained monk), keep two Sramaneras?' After the Buddha finished scolding him for various reasons, he told the Bhikkhus: 'From now on, it is not allowed to keep two Sramaneras. If you do, you will commit a Dukkata (minor offense). If the two Sramaneras you keep are about to receive full ordination (Upasampada), there is no offense.'
The Buddha was in Rajagrha (an ancient Indian city). Bhallantata's disciple, because the slave owner did not allow it, followed him to become a monk. Not long after becoming a monk, when it was time for alms begging, he wore his robes and carried his bowl, entering Rajagrha to beg for alms. The original slave owner saw him, grabbed him, and this Bhikkhu shouted loudly. The crowd gathered and asked: 'Why is this?' The slave owner said: 'This is my slave, who became a monk without permission.' The crowd said: 'In what path did he become a monk?' He replied: 'A Sramana.' 'What kind of Sramana?' He replied: 'A Sakya Sramana.' The crowd said: 'Don't do that! King Bimbisara (an ancient Indian king) has an order that if the slave owner does not allow it, those who become monks among the Sakya Sramanas must not be obstructed. Why?'
沙門釋子難作行苦行，舍世事向涅槃難故。」諸居士瞋訶言：「沙門釋子是無畏處，奴大家不放，釋子中出家不得說。」一人語二人，二人語三人，惡名流佈遍王舍城。有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知而故問跋難陀：「汝實爾不？」報言：「實爾。世尊！」佛種種因緣呵：「何以名比丘，奴大家不放，與出家？」佛種種因緣呵竟，語諸比丘：「從今奴大家不放，不應與出家。若與出家，得突吉羅罪。」
佛在王舍城。跋難陀釋子，人負債，債主不放，與出家。出家數日，乞食時到，著衣持缽入王舍城乞食。是債主見捉之，高聲大喚。眾人來集問：「何以爾？」答言：「是人負我債，不償出家。」眾人言：「是何道出家？」報言：「沙門。」「何等沙門？」報言：「釋子沙門。」眾人言：「莫爾！洴沙王有令，債主不放，釋子中出家不得遮。何以故？沙門釋子難作行梵行，舍世事向涅槃難故。」諸居士瞋訶：「沙門釋子是不負債處，負債人，債主不放，釋子中出家不得說。」一人語二人，二人語三人，惡名流佈遍王舍城。有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問，問跋難陀：「汝實爾不？」答言：「實
【現代漢語翻譯】 現代漢語譯本： 『作為沙門（Śrāmaṇa，出家修行者）的釋子（Śākyaputra，釋迦牟尼的弟子）很難修行苦行，因為他們要捨棄世俗事務而趨向涅槃（Nirvāṇa，解脫）。』一些在家居士生氣地責罵道：『沙門釋子是逃避債務的地方，奴隸主不允許，負債的人在釋子中出家是不允許的。』一個人告訴兩個人，兩個人告訴三個人，這種惡名傳遍了整個王舍城（Rājagṛha）。一些少欲知足、奉行頭陀行（dhūta，苦行）的比丘（bhikṣu，出家男眾）聽到這件事後感到慚愧，於是將此事稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問跋難陀（Bhadanta）: 『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊（Bhagavan，佛陀）！』佛陀用各種因緣呵斥他：『為什麼你身為比丘，卻允許奴隸主不允許、負債的人出家？』佛陀用各種因緣呵斥完畢后，告訴眾比丘：『從今以後，奴隸主不允許的人，不應該允許他們出家。如果允許他們出家，將犯下突吉羅罪（duṣkṛta，輕罪）。』
佛陀住在王舍城。跋難陀釋子允許一個欠債的人出家，而債主並不允許。出家幾天後，乞食的時間到了，他穿著袈裟，拿著缽進入王舍城乞食。債主看見了他，抓住他，高聲呼喊。眾人聚集過來問：『為什麼這樣？』債主回答說：『這個人欠我的債，沒有償還就出家了。』眾人說：『這是什麼道理的出家？』債主回答說：『是沙門。』『是什麼沙門？』債主回答說：『是釋子沙門。』眾人說：『不要這樣！頻婆娑羅王（Bimbisāra）有命令，債主不允許，在釋子中出家的人不得阻攔。為什麼呢？因為沙門釋子很難修行梵行（brahmacarya，清凈行），很難捨棄世俗事務而趨向涅槃。』一些在家居士生氣地責罵道：『沙門釋子是逃避債務的地方，負債的人，債主不允許，在釋子中出家是不允許的。』一個人告訴兩個人，兩個人告訴三個人，這種惡名傳遍了整個王舍城。一些少欲知足、奉行頭陀行的比丘聽到這件事後感到慚愧，於是將此事稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問，問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』
【English Translation】 English version: 『It is difficult for Śākyaputras (disciples of Śākyamuni) who are Śrāmaṇas (ascetics) to practice asceticism, because it is difficult to abandon worldly affairs and turn towards Nirvāṇa (liberation).』 Some laypeople angrily scolded: 『Śrāmaṇa Śākyaputras are a place to escape debt. It is not allowed for slave owners to not permit, and it is not allowed for debtors to become monks among the Śākyaputras.』 One person told two people, two people told three people, and this bad reputation spread throughout Rājagṛha (the city of kings). Some bhikṣus (monks) who were content with little, practiced dhūta (ascetic practices), and were ashamed upon hearing this, reported the matter to the Buddha. Because of this, the Buddha gathered the Sangha (monastic community). After gathering the Sangha, the Buddha, knowing the truth, deliberately asked Bhadanta (venerable): 『Is this really what you did?』 Bhadanta replied: 『It is true, Bhagavan (the Blessed One)!』 The Buddha scolded him for various reasons: 『Why, as a bhikṣu, do you allow those whom slave owners do not permit, and those who are in debt, to become monks?』 After scolding him for various reasons, the Buddha told the bhikṣus: 『From now on, those whom slave owners do not permit should not be allowed to become monks. If you allow them to become monks, you will commit a duṣkṛta (wrongdoing).』
The Buddha was in Rājagṛha. Bhadanta Śākyaputra allowed a person who owed debt to become a monk, but the creditor did not allow it. After becoming a monk for a few days, the time for alms arrived, and he wore his robes and carried his bowl into Rājagṛha to beg for alms. The creditor saw him, grabbed him, and shouted loudly. The crowd gathered and asked: 『Why is this?』 The creditor replied: 『This person owes me debt and became a monk without repaying it.』 The crowd said: 『What kind of monasticism is this?』 The creditor replied: 『It is a Śrāmaṇa.』 『What kind of Śrāmaṇa?』 The creditor replied: 『It is a Śākyaputra Śrāmaṇa.』 The crowd said: 『Don't do that! King Bimbisāra (king of Magadha) has an order that those who are not permitted by creditors should not be prevented from becoming monks among the Śākyaputras. Why? Because it is difficult for Śrāmaṇa Śākyaputras to practice brahmacarya (pure conduct), and it is difficult to abandon worldly affairs and turn towards Nirvāṇa.』 Some laypeople angrily scolded: 『Śrāmaṇa Śākyaputras are a place to escape debt. It is not allowed for debtors, whom creditors do not permit, to become monks among the Śākyaputras.』 One person told two people, two people told three people, and this bad reputation spread throughout Rājagṛha. Some bhikṣus who were content with little, practiced dhūta, and were ashamed upon hearing this, reported the matter to the Buddha. Because of this, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha, knowing the truth, asked Bhadanta: 『Is this really what you did?』 Bhadanta replied: 『It is true, Bhagavan!』
爾。世尊！」佛種種因緣訶：「何以名比丘，債主不放，與出家？」佛種種因緣呵竟，語諸比丘：「從今負債人，債主不放，不應與出家。若與出家，得突吉羅罪。」
佛在王舍城。有一鍛金小兒，來入竹園僧坊，到諸比丘所言：「大德！我欲出家，與我出家。」諸比丘不思惟，與出家。是兒父母宗親遍覓，次到竹園，詣諸比丘所問：「大德！有如是如是小兒，聞見不？」是中有比丘不見者言不見，不聞者言不聞，是諸親里久覓不得便捨去。是兒作比丘不久，乞食時到，著衣持缽入王舍城乞食，宗親見之問：「汝出家耶？」答言：「出家。」「何道出家？」答言：「沙門。」「何等沙門？」答言：「釋子沙門。」問：「近遠？」答言：「竹園中。」宗親瞋罵：「沙門釋子故作妄語，見言不見，聞言不聞。」一人語二人，二人語三人，惡名流佈遍王舍城。有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛語諸比丘：「從今求出家人，兩事應白僧：一出家，二剃髮。僧若集、若不集，兩事應白。作是語：『大德僧聽！是某甲，求出家剃髮。以是事白僧。』若已剃髮來，僧若集、若不集，一事應白言：『大德僧聽！是某甲求出家。僧憶持。』若僧不集，應別房行白。應言：『長老
【現代漢語翻譯】 現代漢語譯本： 爾。世尊！（Bhagavan，佛陀的尊稱）」佛陀用各種因緣呵斥道：「為何名為比丘（bhikkhu，佛教出家男眾），欠債的人債主不放過，就讓他出家？」佛陀用各種因緣呵斥完畢，告訴眾比丘：「從今以後，負債的人，債主不放過，不應該讓他出家。如果讓他出家，就犯突吉羅（dukkhata，輕罪）罪。」
佛陀在王舍城（Rajagrha）。有一個鍛金的小孩，來到竹園僧坊（Venuvana-vihara），到各位比丘處說：「大德（bhadanta，對出家人的尊稱）！我想要出家，請為我出家。」各位比丘沒有仔細考慮，就為他出了家。這小孩的父母宗親到處尋找，後來到了竹園，去各位比丘處詢問：「大德！有沒有一個像這樣這樣的小孩，你們看見了嗎？」這些比丘中，沒看見的人說沒看見，沒聽見的人說沒聽見，這些親戚尋找很久也沒找到，就離開了。這小孩做了比丘不久，到了乞食的時候，穿著袈裟拿著缽進入王舍城乞食，被宗親看見了，問：「你出家了嗎？」回答說：「出家了。」「在哪個道出家？」回答說：「沙門（sramana，出家修行人）。」「是哪種沙門？」回答說：「釋迦（Sakya，佛陀的姓氏）子沙門。」問：「離這裡近嗎？」回答說：「在竹園中。」宗親生氣地罵道：「沙門釋迦子故意說謊，看見了說沒看見，聽見了說沒聽見。」一個人告訴兩個人，兩個人告訴三個人，惡名流傳遍了王舍城。有些比丘少欲知足，奉行頭陀（dhuta，苦行），聽到這件事心中慚愧，把這件事詳細地告訴了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀告訴眾比丘：「從今以後，有人來求出家，兩件事應該稟告僧眾：一是求出家，二是剃髮。僧眾如果聚集，或者沒有聚集，這兩件事都應該稟告。這樣說：『大德僧眾聽！這位某甲，求出家剃髮。因為這件事稟告僧眾。』如果已經剃髮來了，僧眾如果聚集，或者沒有聚集，一件事應該稟告說：『大德僧眾聽！這位某甲求出家。僧眾記住。』如果僧眾沒有聚集，應該到各個房間去稟告。應該說：『長老
【English Translation】 English version: Thus. The World-Honored One! (Bhagavan, an honorific title for the Buddha).』 The Buddha, through various causes and conditions, rebuked: 『Why is he called a bhikkhu (bhikkhu, a Buddhist monk) if the creditor does not release a debtor to ordain?』 After the Buddha finished rebuking through various causes and conditions, he told the bhikkhus: 『From now on, if a debtor is not released by the creditor, he should not be ordained. If he is ordained, he commits a dukkata (dukkhata, a minor offense) offense.』
The Buddha was in Rajagrha (Rajagrha). There was a young goldsmith who came to the Venuvana-vihara (Venuvana-vihara), and said to the bhikkhus: 『Venerable sirs (bhadanta, an honorific title for monks)! I wish to ordain; please ordain me.』 The bhikkhus, without considering, ordained him. The child's parents and relatives searched everywhere, and then came to the Bamboo Grove, where they asked the bhikkhus: 『Venerable sirs! Have you seen a child such and such?』 Among the bhikkhus, those who had not seen him said they had not seen him, and those who had not heard of him said they had not heard of him. The relatives searched for a long time without finding him, and then left. Not long after the child became a bhikkhu, when it was time to beg for food, he put on his robes, carried his bowl, and entered Rajagrha to beg for food. His relatives saw him and asked: 『Have you ordained?』 He replied: 『I have ordained.』 『In which path did you ordain?』 He replied: 『As a sramana (sramana, a wandering ascetic).』 『What kind of sramana?』 He replied: 『A Sakya (Sakya, the Buddha's clan name) sramana.』 They asked: 『Is it near or far?』 He replied: 『In the Bamboo Grove.』 The relatives angrily scolded: 『The Sakya sramanas deliberately lie, saying they have not seen what they have seen, and have not heard what they have heard.』 One person told two people, and two people told three people, and the bad reputation spread throughout Rajagrha. Some bhikkhus, with few desires, content, and practicing dhuta (dhuta, ascetic practices), felt ashamed when they heard of this matter, and reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha told the bhikkhus: 『From now on, when someone seeks ordination, two matters should be reported to the Sangha: first, the request for ordination, and second, the shaving of the head. Whether the Sangha is assembled or not, these two matters should be reported. Say this: 『Venerable Sangha, listen! This so-and-so seeks ordination and the shaving of his head. I report this matter to the Sangha.』 If he has already shaved his head, whether the Sangha is assembled or not, one matter should be reported: 『Venerable Sangha, listen! This so-and-so seeks ordination. May the Sangha remember.』 If the Sangha is not assembled, you should go to each room to report. You should say: 『Elder
！是某甲求出家。憶持。』」
佛在王舍城。是時耆婆藥師，治二種人：一洴沙王，二佛比丘僧。何以治洴沙王？以衣食故。何以治佛比丘僧？自信、自欲、自愛、自清凈故。是時諸居士有惡重病：癩、癰疽、癲痟病，到耆婆所，與百金錢求治病，不肯；如是乃至五百，不肯。是居士大愁憂念言：「耆婆唯治二種人：一治洴沙王，以衣食故。二治佛比丘僧，自信、自欲、自愛、自清凈故。今我等與百金錢乃至五百，不肯。是諸沙門釋子福德成辦人，若是中出家者，耆婆當治我等。」是諸病人至諸比丘所求出家。諸比丘即與出家受具足。諸比丘為諸病人，煮飯、作羹、作糜、煮湯、煮肉、煮藥、湯漬治，出大小便器及唾壺。出入多事多緣，妨廢誦經坐禪，但唸作事。是病人多，耆婆治不能遍，廢洴沙王急事。是病人得差，平復得色力肥悅，舍戒還家。有諸比丘少欲知足行頭陀，訶責諸比丘：「何以名比丘，是諸惡重病人，癩、癰疽、癲痟病人，與出家受具足，為煮飯、作羹、作粥、煮湯、煮肉、煮藥、湯漬治，出大小便器唾壺。出入多事多緣，廢誦經坐禪，但唸作事。是病人多，耆婆治不能遍，廢洴沙王急事。是諸病人得差，色力肥悅平復，舍戒還家。」種種呵竟，以是事具白佛。佛以是因緣集僧，集僧已，佛知
【現代漢語翻譯】 現代漢語譯本：『是某甲（某人的意思）請求出家，要記住這件事。』
佛陀在王舍城。當時，耆婆（Jivaka，著名醫生）為兩種人治病：一是洴沙王（Bimbisara，摩揭陀國王），二是佛陀的比丘僧團。為什麼為洴沙王治病？因為衣食供養的緣故。為什麼為佛陀的比丘僧團治病？因為他們有自信、有慾望、有愛心、自身清凈的緣故。當時，一些居士患有嚴重的疾病：麻風、癰疽、癲癇等，他們到耆婆那裡，拿出一百金錢請求治病，耆婆不肯；甚至拿出五百金錢，耆婆還是不肯。這些居士非常憂愁，心想：『耆婆只為兩種人治病：一是為洴沙王治病，因為衣食供養的緣故。二是為佛陀的比丘僧團治病，因為他們有自信、有慾望、有愛心、自身清凈的緣故。現在我們拿出一百金錢甚至五百金錢，他都不肯。這些沙門釋子（釋迦牟尼的弟子）都是有福德的人，如果我們在他們那裡出家，耆婆應該會為我們治療。』這些病人就到各位比丘那裡請求出家。比丘們就為他們剃度出家，授與具足戒。比丘們為這些病人煮飯、做羹、做粥、煮湯、煮肉、煮藥，用湯藥浸泡治療，拿出大小便器和唾壺。出入忙碌，事情繁多，妨礙了誦經坐禪，只想著做事。病人很多，耆婆治療不過來，耽誤了洴沙王的急事。這些病人病好之後，恢復了氣色和力氣，變得肥胖喜悅，就捨棄戒律還俗回家了。有些少欲知足、奉行頭陀行的比丘，呵斥那些比丘：『為什麼你們要叫做比丘，這些患有嚴重疾病的人，麻風、癰疽、癲癇病人，你們為他們剃度出家，授與具足戒，為他們煮飯、做羹、做粥、煮湯、煮肉、煮藥，用湯藥浸泡治療，拿出大小便器和唾壺。出入忙碌，事情繁多，妨礙了誦經坐禪，只想著做事。病人很多，耆婆治療不過來，耽誤了洴沙王的急事。這些病人病好之後，恢復了氣色和力氣，變得肥胖喜悅，就捨棄戒律還俗回家了。』種種呵斥之後，將這件事詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾之後，佛陀知道
【English Translation】 English version: 『It is so-and-so (meaning a certain person) requesting to leave home. Remember this.』
The Buddha was in Rajagriha (Wangshecheng). At that time, Jivaka (Qipo, a famous doctor) treated two kinds of people: one was King Bimbisara (Pingsha Wang, the King of Magadha), and the other was the Buddha's community of Bhikkhus (Biqiu seng). Why did he treat King Bimbisara? Because of the offerings of clothing and food. Why did he treat the Buddha's community of Bhikkhus? Because they had self-confidence, desires, love, and self-purity. At that time, some laypeople had severe illnesses: leprosy, carbuncles, epilepsy, etc. They went to Jivaka and offered one hundred gold coins to request treatment, but Jivaka refused; even offering five hundred gold coins, he still refused. These laypeople were very worried, thinking: 『Jivaka only treats two kinds of people: one is King Bimbisara, because of the offerings of clothing and food. The other is the Buddha's community of Bhikkhus, because they have self-confidence, desires, love, and self-purity. Now we offer one hundred gold coins, even five hundred, and he still refuses. These Shramana Shakyaputras (Shamen Shizi, disciples of Shakyamuni) are people of accomplished merit. If we leave home with them, Jivaka should treat us.』 These sick people went to the Bhikkhus to request to leave home. The Bhikkhus then ordained them and gave them the full precepts. The Bhikkhus cooked rice, made soup, made porridge, boiled broth, cooked meat, and prepared medicine for these sick people, soaking them in medicinal baths, and taking out their chamber pots and spittoons. They were busy coming and going, with many affairs, hindering their reciting scriptures and meditating, only thinking about doing things. There were many sick people, and Jivaka could not treat them all, delaying King Bimbisara's urgent matters. After these sick people recovered, regained their complexion and strength, and became plump and happy, they abandoned the precepts and returned home. Some Bhikkhus who were content with little and practiced asceticism scolded those Bhikkhus: 『Why do you call yourselves Bhikkhus, ordaining these people with severe illnesses, lepers, carbuncle sufferers, and epileptics, giving them the full precepts, cooking rice, making soup, making porridge, boiling broth, cooking meat, and preparing medicine for them, soaking them in medicinal baths, and taking out their chamber pots and spittoons. You are busy coming and going, with many affairs, hindering your reciting scriptures and meditating, only thinking about doing things. There are many sick people, and Jivaka cannot treat them all, delaying King Bimbisara's urgent matters. After these sick people recover, regain their complexion and strength, and become plump and happy, they abandon the precepts and return home.』 After various scoldings, they reported this matter in detail to the Buddha. The Buddha gathered the Sangha because of this matter, and after gathering the Sangha, the Buddha knew
故問，問諸比丘：「實爾不？」答言：「實爾。世尊！」佛種種因緣呵：「何以名比丘，諸惡病人與出家受具足，為煮飯、作羹煮湯、煮肉、煮藥、湯漬治，出大小便器唾壺。出入多事多緣，廢誦經坐禪，但唸作事。是病人多，耆婆治不能遍，廢洴沙王急事。是病人得差，色力肥悅平復，舍戒還家。」佛種種因緣訶竟，語諸比丘：「從今有如是惡重病：癩、癰疽、癲痟病人，不應與出家受具足。若與出家受具足，得突吉羅罪。」
佛在迦毗羅婆城。爾時凈飯王詣佛所，頭面禮佛足一面坐，合掌白佛：「大德！與我願。」佛言：「憍曇！佛不與汝過愿。」王言：「可得愿與我。」佛言：「可得愿當與。今求何等愿？」王言：「佛出家時，我心愁憂、不忍、不喜。難陀、羅睺羅后諸子出家時，我心愁憂、不忍、不喜。今佛與我願，父母不放不得與出家。何以故？父母恃子為榮。」佛言：「憍曇！我本心念：『亦欲與諸比丘結戒：父母不放不得與出家。』」爾時佛與凈飯王，種種說法示教利喜已默然。王聞法已，從坐起頭面禮佛足繞佛而去。王去不久，佛以是因緣集僧，集僧竟，語諸比丘：「從今父母不放不得與出家。若與出家，得突吉羅罪。」
佛在舍衛國。爾時諸比丘尼，從憍薩羅遊行向舍衛國。薩羅林中
【現代漢語翻譯】 現代漢語譯本 於是（有人）問，問各位比丘：『確實是這樣嗎？』（比丘們）回答說：『確實是這樣，世尊！』佛陀用各種因緣呵斥：『憑什麼稱作比丘，讓這些患有惡疾的病人出家受具足戒，（然後讓其他比丘）為他們煮飯、做羹、煮湯、煮肉、煮藥，清洗浸泡過的東西，清理大小便器和唾壺。出入有很多事情和緣由，荒廢了誦經和坐禪，只想著做事。這些病人很多，耆婆（Jivaka，著名醫生）也無法全部醫治，耽誤了洴沙王（Bimbisara，古印度國王）的緊急事務。這些病人痊癒后，臉色體力恢復，捨棄戒律還俗回家。』佛陀用各種因緣呵斥完畢，告訴各位比丘：『從今以後，對於患有如此惡性重病的：麻風病、癰疽、癲癇的病人，不應該讓他們出家受具足戒。如果讓他們出家受具足戒，犯突吉羅罪（Dukkata，輕罪）。』 佛陀在迦毗羅婆城（Kapilavastu，釋迦牟尼佛的故鄉）。當時凈飯王（Suddhodana，釋迦牟尼佛的父親）前往佛陀處，頭面頂禮佛足后在一旁坐下，合掌對佛陀說：『大德！請滿足我的一個願望。』佛陀說：『喬曇（Gautama，凈飯王的姓氏）！佛陀不滿足你過分的願望。』國王說：『可以滿足的願望請滿足我。』佛陀說：『可以滿足的願望我會滿足。現在你要求什麼願望？』國王說：『佛陀出家時，我內心愁苦憂慮、不忍心、不歡喜。難陀（Nanda，釋迦牟尼佛的弟弟）、羅睺羅（Rahula，釋迦牟尼佛的兒子）以及後來的其他兒子出家時，我內心都愁苦憂慮、不忍心、不歡喜。現在請佛陀滿足我的願望，父母不允許的，不得允許出家。為什麼呢？因為父母依靠兒子為榮。』佛陀說：『喬曇！我本來就想：『也想為各位比丘制定戒律：父母不允許的，不得允許出家。』』當時佛陀為凈飯王，用各種說法開示教導，使他歡喜后默然不語。國王聽聞佛法后，從座位起身，頭面頂禮佛足，繞佛三匝后離去。國王離去不久，佛陀因為這件事召集僧眾，召集僧眾完畢，告訴各位比丘：『從今以後，父母不允許的，不得允許出家。如果允許出家，犯突吉羅罪（Dukkata，輕罪）。』 佛陀在舍衛國（Sravasti，古印度城市）。當時各位比丘尼，從憍薩羅國（Kosala，古印度王國）前往舍衛國（Sravasti，古印度城市）。在薩羅林中（Sala Grove）...
【English Translation】 English version Then (someone) asked, questioning the Bhikkhus: 'Is this true?' They replied: 'It is true, O Blessed One!' The Buddha, for various reasons, rebuked them: 'Why are they called Bhikkhus, allowing these sick people with severe illnesses to be ordained and receive full ordination, (and then having other Bhikkhus) cook rice, make soup, boil broth, cook meat, cook medicine for them, wash and soak things, clean the toilet and spittoons. Entering and exiting with many affairs and reasons, neglecting reciting scriptures and meditating, only thinking about doing things. These patients are numerous, even Jivaka (a famous doctor) cannot treat them all, delaying King Bimbisara's (an ancient Indian king) urgent matters. When these patients recover, their complexion and strength return, they renounce the precepts and return home.' After the Buddha finished rebuking them for various reasons, he told the Bhikkhus: 'From now on, those suffering from such severe illnesses: leprosy, carbuncles, epilepsy, should not be allowed to be ordained and receive full ordination. If they are ordained and receive full ordination, they commit the offense of Dukkata (a minor offense).' The Buddha was in Kapilavastu (the birthplace of Sakyamuni Buddha). At that time, King Suddhodana (Sakyamuni Buddha's father) went to the Buddha, prostrated himself at the Buddha's feet, and sat to one side, clasping his hands and saying to the Buddha: 'O Blessed One! Grant me a wish.' The Buddha said: 'Gautama (King Suddhodana's clan name)! The Buddha does not grant you excessive wishes.' The king said: 'Please grant me a wish that can be granted.' The Buddha said: 'I will grant a wish that can be granted. What wish do you seek now?' The king said: 'When the Buddha renounced the world, my heart was filled with sorrow and worry, I could not bear it, and I was not happy. When Nanda (Sakyamuni Buddha's brother), Rahula (Sakyamuni Buddha's son), and other sons later renounced the world, my heart was filled with sorrow and worry, I could not bear it, and I was not happy. Now, please grant me the wish that those who are not permitted by their parents should not be allowed to renounce the world. Why? Because parents rely on their sons for honor.' The Buddha said: 'Gautama! I originally thought: 'I also want to establish a precept for the Bhikkhus: those who are not permitted by their parents should not be allowed to renounce the world.'' At that time, the Buddha taught and instructed King Suddhodana with various teachings, making him happy, and then remained silent. After the king heard the Dharma, he rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha three times, and departed. Not long after the king left, the Buddha gathered the Sangha because of this matter. After gathering the Sangha, he told the Bhikkhus: 'From now on, those who are not permitted by their parents should not be allowed to renounce the world. If they are allowed to renounce the world, they commit the offense of Dukkata (a minor offense).' The Buddha was in Sravasti (an ancient Indian city). At that time, the Bhikkhunis were traveling from Kosala (an ancient Indian kingdom) to Sravasti (an ancient Indian city). In Sala Grove...
有賊破法，劫奪比丘尼作毀辱事，諸城國邑惡名流佈。若王力、若聚落力，圍捕盡得諸賊，唯有一賊逃走至婆岐陀國，到比丘所語諸比丘言：「大德！與我出家。」諸比丘不思，與出家。諸佛常法，兩時大會：春末月、夏末月。春末月欲安居時，諸方國比丘來聽佛說法，心念：「是法夏安居樂。」是初大會。夏末月安居自恣作衣竟，持衣缽來詣佛所，如是思惟：「我久不見佛，久不見修伽陀。」是第二大會。諸比丘從婆祇國自恣作衣竟，持衣缽欲遊行至舍衛國。小比丘言：「我欲共行。」諸比丘答：「隨汝意。」即便共去。諸比丘中道見薩羅林，憶念言：「是薩羅林中本有惡賊破法，劫奪比丘尼作毀辱事。」小比丘言：「諸長老！惡賊是我同業親友，我亦作此惡事。」諸比丘不知云何？漸漸遊行至舍衛國詣佛所，頭面禮佛足卻坐一面。諸佛常法，以如是語問訊客比丘：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」今佛亦如是語問訊客比丘言：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」諸比丘言：「實忍足、安樂住、乞食不乏、道路不疲。」諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛語諸比丘：「是薩羅林中惡賊，大作罪事，劫奪比丘尼作不凈事，是賊得大罪。何以故？是諸比丘尼多是阿羅
漢，是人污比丘尼，不應與出家受具足。若與出家受具足，應滅擯。何以故？污比丘尼人，不生我善法比尼故。」
佛在舍衛國。是舍衛城中有一居士無常對至，財物家屬妻子奴婢一切死盡，是居士作是念言：「沙門釋子福樂成辦人，我當效沙門釋子，作僧伽梨、郁多羅僧、安陀衛、缽、漉水囊、錫杖、盛酥革囊、革屣、針筒，如是何苦？便如賊住。」即效作僧伽梨、郁多羅僧、安陀衛、缽、漉水囊、錫杖、盛酥革囊、革屣、針筒，如是作已密入僧中住。諸比丘若集、若不集，徐徐問難：「長老！汝幾歲？汝有何時節？有閏、無閏？」此賊不知時節，更軟語急問。彼言：「我盜作如賊住。」有諸比丘少欲知足行頭陀訶責：「何以名比丘，得具滿和尚、具滿阿阇梨、具滿教師，得微妙善法比尼。何以盜作比丘如賊住？」諸比丘種種訶責竟，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問，佛言：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣呵責言：「得具滿和尚、具滿阿阇梨、具滿教師，得微妙善法比尼。何以盜作比丘如賊住？」佛種種因緣訶竟，語諸比丘：「是名賊住。是人不應與出家受具足，若與出家受具足，便應滅擯。何以故？賊住人，不生我善法比尼故。」
佛在王舍城。是時跋難陀釋
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果有人玷污了比丘尼（Bhikkhuni，佛教女性出家眾），就不應該允許他出家並受具足戒（Upasampada，佛教出家眾的最高級別戒律）。如果已經允許他出家並受具足戒，就應該將他驅逐出去。』 為什麼呢？因為玷污比丘尼的人，不會產生我的善良的法和戒律。』
佛陀住在舍衛國（Śrāvastī，古印度城市）。在舍衛城中，有一位居士（Gṛhapati，在家信徒）面臨無常的到來，他的財產、家人、妻子、奴婢全部喪失。這位居士心想：『沙門釋子（Śramaṇa-Śākyaputra，釋迦牟尼佛的出家弟子）是福樂圓滿的人，我應該效仿沙門釋子，製作僧伽梨（Saṃghāṭī，一種袈裟）、郁多羅僧（Uttarāsaṅga，一種袈裟）、安陀衛（Antarvāsa，一種袈裟）、缽（Pātra，食器）、漉水囊（Udakacchādana，過濾水的工具）、錫杖（Khakkhara，比丘所持的杖）、盛酥革囊、革屣（Upāhana，鞋子）、針筒（Sūcīghara，裝針的容器）。這樣做有什麼好處呢？簡直就像賊一樣。』 於是他效仿製作了僧伽梨、郁多羅僧、安陀衛、缽、漉水囊、錫杖、盛酥革囊、革屣、針筒，做好后偷偷地混入僧團中居住。諸位比丘（Bhikkhu，佛教男性出家眾）無論聚集與否，都慢慢地問他：『長老！您幾歲了？您有什麼時節？有閏月嗎？』 這個賊不知道時節，更加用軟語急切地詢問。他說：『我盜用身份像賊一樣居住。』 有些少欲知足、奉行頭陀行（Dhūta，苦行）的比丘呵責他說：『為什麼冒充比丘，得到具滿和尚（Upādhyāya，戒師）、具滿阿阇梨（Ācārya，導師）、具滿教師，得到微妙的善良的法和戒律。為什麼盜用身份冒充比丘像賊一樣居住？』 諸位比丘種種呵責之後，將這件事全部稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問，佛陀說：『你真的這樣做了嗎？』 他回答說：『確實如此。世尊！』 佛陀用種種因緣呵責他說：『得到具滿和尚、具滿阿阇梨、具滿教師，得到微妙的善良的法和戒律。為什麼盜用身份冒充比丘像賊一樣居住？』 佛陀用種種因緣呵責完畢，告訴諸位比丘：『這叫做賊住。這種人不應該允許他出家並受具足戒，如果已經允許他出家並受具足戒，就應該將他驅逐出去。』 為什麼呢？因為賊住的人，不會產生我的善良的法和戒律。』
佛陀住在王舍城（Rājagṛha，古印度城市）。當時，跋難陀釋（Bhadanta，尊稱）
【English Translation】 English version: The Buddha said, 'If someone has defiled a Bhikkhuni (Buddhist nun), he should not be allowed to ordain and receive the Upasampada (highest level of ordination in Buddhism). If he has already been allowed to ordain and receive the Upasampada, he should be expelled.' Why? Because a person who defiles a Bhikkhuni does not generate my good Dharma and Vinaya (rules of monastic discipline).'
The Buddha was in Śrāvastī (ancient Indian city). In the city of Śrāvastī, there was a Gṛhapati (householder, lay devotee) who faced the arrival of impermanence, and his property, family, wife, and servants were all lost. This householder thought: 'The Śramaṇa-Śākyaputras (ordained disciples of Shakyamuni Buddha) are people of complete happiness and merit. I should imitate the Śramaṇa-Śākyaputras and make a Saṃghāṭī (a type of robe), Uttarāsaṅga (a type of robe), Antarvāsa (a type of robe), Pātra (alms bowl), Udakacchādana (water filter), Khakkhara (staff carried by monks), a leather bag for storing ghee, Upāhana (shoes), and a Sūcīghara (needle case). What good is doing this? It's just like living as a thief.' So he imitated and made a Saṃghāṭī, Uttarāsaṅga, Antarvāsa, Pātra, Udakacchādana, Khakkhara, a leather bag for storing ghee, Upāhana, and a Sūcīghara. After making them, he secretly entered and lived among the Sangha (monastic community). Whether the Bhikkhus (Buddhist monks) gathered or not, they slowly asked him: 'Elder! How old are you? What is your season? Is there a leap month?' This thief did not know the seasons and asked urgently in a soft voice. He said: 'I am living like a thief by stealing my identity.' Some Bhikkhus who were content with little and practiced Dhūta (ascetic practices) rebuked him, saying: 'Why do you pretend to be a Bhikkhu, having obtained a fully qualified Upādhyāya (preceptor), a fully qualified Ācārya (teacher), a fully qualified instructor, and obtained the subtle and good Dharma and Vinaya. Why do you steal your identity and pretend to be a Bhikkhu like a thief?' After the Bhikkhus had rebuked him in various ways, they reported the matter fully to the Buddha. Because of this matter, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked, 'Did you really do this?' He replied, 'Indeed, I did. World-Honored One!' The Buddha rebuked him with various reasons, saying: 'Having obtained a fully qualified Upādhyāya, a fully qualified Ācārya, a fully qualified instructor, and obtained the subtle and good Dharma and Vinaya. Why do you steal your identity and pretend to be a Bhikkhu like a thief?' After the Buddha had finished rebuking him with various reasons, he told the Bhikkhus: 'This is called living as a thief. This person should not be allowed to ordain and receive the Upasampada. If he has already been allowed to ordain and receive the Upasampada, he should be expelled.' Why? Because a person who lives as a thief does not generate my good Dharma and Vinaya.'
The Buddha was in Rājagṛha (ancient Indian city). At that time, Bhadanta (venerable)
子，與不能男出家，是人夜捫摸諸比丘。諸比丘驅出，到比丘尼邊、式叉摩尼、沙彌、沙彌尼邊，皆捫摸諸比丘尼、學戒尼、諸沙彌、沙彌尼，盡驅出。諸居士入僧坊內宿，亦捫摸諸居士。諸居士言：「沙門釋子中，有不能男出家與受具足。」一人語二人，二人語三人，惡名流佈遍王舍城。有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶跋難陀：「何以名比丘，與不能男出家？」佛種種因緣訶竟，語諸比丘：「從今不能男不應與出家受具足。若與出家受具足，得突吉羅罪。」佛言：「有五種不能男。何等五？一生不能男、二半月不能男、三妒不能男、四精不能男、五病不能男。何等生不能男？從生不能淫，是生不能男。何等半月不能男？半月能淫、半月不能淫，是為半月不能男。何等妒不能男？見他行淫，身份用是妒不能男。何等精不能男？因他人淫，身身份用，是精不能男。何等病不能男？若朽爛、若墮、若蟲啖，是病不能男。是為五種不能男。生、半月、妒、精不能男，是四種不能男，不應與出家受具足。若與出家受具足，應滅擯。何以故？不能男，不生我善法比尼故。是病不能男，先出家受具足已，若
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果有人，讓不能行男事的（指生理上有缺陷的男性）出家，這個人就會在晚上摸索各位比丘（Bhikkhu，佛教僧侶）。比丘們將他趕走，他便到比丘尼（Bhikkhuni，佛教女尼）那裡、式叉摩尼（Siksamana，預備期的比丘尼）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼）那裡，也摸索各位比丘尼、學戒尼、各位沙彌、沙彌尼，都被趕走了。一些在家居士在僧房內住宿，也被他摸索。居士們說：「在沙門釋子（釋迦牟尼的弟子）中，竟然有不能行男事的人出家並受了具足戒（Upasampada，佛教中的正式出家儀式）。」一人告訴二人，二人告訴三人，惡名傳遍了整個王舍城（Rajagrha，古代印度城市）。一些少欲知足、奉行頭陀行（Dhuta，一種苦行）的比丘，聽到這件事後感到慚愧，便將此事詳細稟告了佛陀。 佛陀因為這件事召集僧眾，召集完畢后，佛陀明知故問跋難陀（Nanda，人名）說：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀用各種理由呵斥跋難陀說：『你為什麼身為比丘，卻讓不能行男事的人出家呢？』佛陀用各種理由呵斥完畢后，告訴各位比丘說：『從今以後，不應該讓不能行男事的人出家並受具足戒。如果讓他們出家並受具足戒，犯突吉羅罪（Dukkata，一種輕罪）。』 佛陀說：『有五種不能行男事的人。是哪五種呢？一生不能男、半月不能男、妒不能男、精不能男、病不能男。什麼是一生不能男？從出生就不能行淫，這就是一生不能男。什麼是半月不能男？半個月能行淫，半個月不能行淫，這就是半月不能男。什麼是妒不能男？看到他人行淫，身體的某個部位會起作用，這就是妒不能男。什麼是精不能男？因為他人行淫，身體的某個部位會起作用，這就是精不能男。什麼是病不能男？如果（生殖器）朽爛、脫落、或被蟲子咬食，這就是病不能男。這就是五種不能男。一生不能男、半月不能男、妒不能男、精不能男，這四種不能男，不應該讓他們出家並受具足戒。如果讓他們出家並受具足戒，應該滅擯（Nirvasana，驅逐出僧團）。為什麼呢？因為不能男，不會產生我（指僧團）的良好戒律。如果是病不能男，在先出家並受具足戒后，如果（生殖器）朽爛、脫落、或被蟲子咬食，應該驅逐出僧團。』
【English Translation】 English version: The Buddha said: 'If someone allows a eunuch (referring to a male with physical defects) to be ordained, that person will grope the Bhikkhus (Buddhist monks) at night. The Bhikkhus drive him away, and he goes to the Bhikkhunis (Buddhist nuns), Siksamana (probationary Bhikkhunis), Sramaneras (novice monks), and Sramanerikas (novice nuns), and also gropes the Bhikkhunis, Siksamana, Sramaneras, and Sramanerikas, and they are all driven away. Some laypeople stay overnight in the monastery and are also groped by him. The laypeople say: 'Among the Sramana Sakyaputtas (disciples of Sakyamuni), there is actually a eunuch who has been ordained and received the Upasampada (full ordination in Buddhism).' One person tells two, and two tell three, and the bad reputation spreads throughout Rajagrha (ancient Indian city). Some Bhikkhus who are content with little desire and practice Dhuta (ascetic practices), feel ashamed upon hearing this and report the matter in detail to the Buddha.' The Buddha, because of this matter, gathers the Sangha (Buddhist monastic community). After gathering the Sangha, the Buddha knowingly asks Nanda (personal name): 'Did you really do such a thing?' Nanda replies: 'Indeed, World Honored One!' The Buddha scolds Nanda for various reasons, saying: 'Why, as a Bhikkhu, do you allow a eunuch to be ordained?' After scolding him for various reasons, the Buddha tells the Bhikkhus: 'From now on, eunuchs should not be allowed to be ordained and receive Upasampada. If they are ordained and receive Upasampada, they commit a Dukkata (a minor offense).' The Buddha said: 'There are five types of eunuchs. What are the five? A congenital eunuch, a semi-monthly eunuch, an envious eunuch, an ejaculatory eunuch, and a diseased eunuch. What is a congenital eunuch? One who is unable to engage in sexual activity from birth is a congenital eunuch. What is a semi-monthly eunuch? One who is able to engage in sexual activity for half a month and unable to engage in sexual activity for half a month is a semi-monthly eunuch. What is an envious eunuch? When seeing others engaging in sexual activity, a certain part of the body reacts, this is an envious eunuch. What is an ejaculatory eunuch? Because of others engaging in sexual activity, a certain part of the body reacts, this is an ejaculatory eunuch. What is a diseased eunuch? If the (genitals) are decayed, fallen off, or eaten by insects, this is a diseased eunuch. These are the five types of eunuchs. A congenital eunuch, a semi-monthly eunuch, an envious eunuch, and an ejaculatory eunuch should not be allowed to be ordained and receive Upasampada. If they are ordained and receive Upasampada, they should be Nirvasana (expelled from the Sangha). Why? Because eunuchs do not produce good Vinaya (monastic rules) for me (referring to the Sangha). If it is a diseased eunuch, and after being ordained and receiving Upasampada, if the (genitals) are decayed, fallen off, or eaten by insects, they should be expelled from the Sangha.'
落、若朽爛、若蟲啖、若不動，聽住。雖不動，若舍戒還欲出家受具足，不應與出家受具足。若與出家受具足，應滅擯。何以故？病不能男，不生我善法比尼故。」
佛在王舍城。有比丘與異道出家，有小因緣與師斗諍，不捨戒還本異道。諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛語諸比丘：「譬如狗饑羸與美食，不肯食反食不凈。是愚癡人亦如是，棄善法還本異道。」佛種種因緣訶竟，語諸比丘：「是越濟人，不應與出家受具足。若與出家受具足，應滅擯。何以故？是越濟人，不生我善法比尼故。」
佛在舍衛國，有一婆羅門奪母命，便自思惟：「我作大罪奪母命，何處能除是惡罪？我聞沙門釋子能除。」即到諸比丘所言：「大德！與我出家。」諸比丘言：「汝諸婆羅門，不信輕慢、長夜惡邪、佛法怨家，何由得信欲出家？」婆羅門言：「大德！我本奪母命，我自思惟：『作極大罪，何處能除？』我聞沙門釋子能除大罪，是故我欲出家。」諸比丘不知云何？是事白佛，佛言：「是人有殺母罪，不應與出家。若與出家受具足，應滅擯。何以故？有殺母罪，不生我善法比尼故。殺父亦如是。」
佛在舍衛國。諸比丘從憍薩羅國遊行向舍衛國，到薩羅林。林中有賊，破法劫奪斷諸比丘命，諸城
【現代漢語翻譯】 現代漢語譯本：如果（比丘）身體殘缺，或者已經朽爛，或者被蟲子咬噬，或者不能動彈，允許他居住（在僧團中）。即使他不能動彈，如果他捨棄戒律，想要還俗后再出家受具足戒，不應該允許他出家受具足戒。如果允許他出家受具足戒，應該驅逐他。為什麼呢？因為他身患疾病，不能行男子之事，不能增長我的善法和戒律。'
佛陀住在王舍城。有位比丘與外道一起出家，因為一些小因緣與他的老師發生爭鬥，捨棄戒律回到原來的外道。眾比丘將這件事詳細地稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀對比丘們說：『譬如一隻飢餓瘦弱的狗，得到了美食卻不肯吃，反而去吃不乾淨的東西。這個愚癡的人也是這樣，拋棄了善法，回到原來的外道。』佛陀用種種因緣呵斥之後，對比丘們說：『這種越濟（背叛）之人，不應該允許他出家受具足戒。如果允許他出家受具足戒，應該驅逐他。為什麼呢？因為他是越濟之人，不能增長我的善法和戒律。』
佛陀住在舍衛國，有一位婆羅門殺害了自己的母親，於是自己思惟：『我犯下了殺害母親的大罪，在哪裡能夠消除這個惡罪呢？我聽說沙門釋迦的弟子能夠消除。』於是來到眾比丘處說：『大德！請允許我出家。』眾比丘說：『你們婆羅門，不相信（佛法），輕慢（佛法），長久以來心懷惡念和邪見，是佛法的怨家，怎麼會相信（佛法）想要出家呢？』婆羅門說：『大德！我曾經殺害了自己的母親，我自己在思惟：『犯下了極大的罪過，在哪裡能夠消除呢？』我聽說沙門釋迦的弟子能夠消除大罪，所以我想出家。』眾比丘不知道該怎麼辦。將這件事稟告佛陀，佛陀說：『這個人有殺害母親的罪過，不應該允許他出家。如果允許他出家受具足戒，應該驅逐他。為什麼呢？因為他有殺害母親的罪過，不能增長我的善法和戒律。』殺害父親也是一樣。
佛陀住在舍衛國。眾比丘從憍薩羅國前往舍衛國，到達薩羅林。樹林中有盜賊，破壞佛法，搶劫財物，斷送眾比丘的性命，各
【English Translation】 English version: 'If (a Bhikkhu) is defective, or decayed, or worm-eaten, or unable to move, he is allowed to stay. Even if he cannot move, if he renounces the precepts and wants to return to lay life and then ordain again with full ordination, he should not be given full ordination. If he is given full ordination, he should be expelled. Why? Because he is ill and cannot function as a man, he cannot increase my good Dharma and Vinaya (discipline).'
The Buddha was in Rājagṛha (王舍城). There was a Bhikkhu who had ordained with a heretic. Because of a small matter, he quarreled with his teacher, renounced the precepts, and returned to his original heretical path. The Bhikkhus reported this matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha (僧眾). After gathering the Sangha, the Buddha said to the Bhikkhus: 'For example, a hungry and weak dog is given delicious food but refuses to eat it, instead eating unclean things. This foolish person is also like that, abandoning the good Dharma and returning to his original heretical path.' After the Buddha rebuked him with various reasons, he said to the Bhikkhus: 'This transgressor (越濟人), he should not be given full ordination. If he is given full ordination, he should be expelled. Why? Because he is a transgressor, he cannot increase my good Dharma and Vinaya.'
The Buddha was in Śrāvastī (舍衛國). There was a Brahmin who killed his own mother, and then he thought to himself: 'I have committed the great crime of killing my mother, where can I eliminate this evil crime? I have heard that the Śramaṇa (沙門) disciples of Śākya (釋迦) can eliminate it.' So he came to the Bhikkhus and said: 'Venerable ones! Please allow me to ordain.' The Bhikkhus said: 'You Brahmins do not believe (the Dharma), are disrespectful (of the Dharma), have long harbored evil thoughts and wrong views, and are enemies of the Buddha's Dharma, how can you believe (the Dharma) and want to ordain?' The Brahmin said: 'Venerable ones! I once killed my own mother, and I thought to myself: 'I have committed a great crime, where can I eliminate it?' I have heard that the Śramaṇa disciples of Śākya can eliminate great crimes, so I want to ordain.' The Bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'This person has the crime of killing his mother, he should not be allowed to ordain. If he is allowed to ordain with full ordination, he should be expelled. Why? Because he has the crime of killing his mother, he cannot increase my good Dharma and Vinaya.' The same applies to killing one's father.
The Buddha was in Śrāvastī. The Bhikkhus were traveling from Kośala (憍薩羅國) towards Śrāvastī, and they arrived at the Sāla (薩羅) forest. In the forest, there were thieves who destroyed the Dharma, robbed possessions, and took the lives of the Bhikkhus, the various
國邑惡名流佈。王力、若聚落力圍捕，盡得諸賊，唯一賊走到祇洹林，詣諸比丘所言：「大德！與我出家。」諸比丘不思惟，便與出家。是諸賊，王敕行刑，諸比丘相語：「共觀世間罪報。」小比丘言：「我亦欲去。」答言：「隨意。」即便共去。一面立看，是時諸賊斷首流血，是小比丘自思惟：「若我不出家亦當如是。」即怖倒地。諸比丘以水灑面，穌起平復，問言：「汝何所患苦？汝亦不在是中作惡業，亦不思惟是惡業耶？」諸比丘軟語急問，答言：「薩羅林中諸賊，劫比丘殺比丘，是我同業親友，我亦共作是惡，如是思惟：『諸賊斬首流血，我不出家亦當如是。』是故我怖倒地。」諸比丘不知云何？共到佛所以是事白佛。佛語諸比丘：「薩羅林中賊，放逸顛倒奪諸比丘命，多作惡業。彼諸比丘多是阿羅漢，此殺阿羅漢人，不應與出家受具足。若與出家受具足，應滅擯。何以故？殺阿羅漢人，不生我善法比丘故。」
佛在舍衛國。是時有一龍，信心清凈，羞厭龍身從宮中出，變為人身，詣諸比丘所言：「大德！與我出家。」諸比丘不思慮，便與出家。是龍與一小比丘，次得一小房共宿。明日行乞食，是龍有福，乞食疾得。時復自歸宮食，食訖先還房，掩戶而坐。時熱龍法嗜眠，忽然傾臥。有五因緣龍身不變
【現代漢語翻譯】 現代漢語譯本： 這個國家和城市裡，關於罪惡的名聲廣為流傳。國王的軍隊或者村落的力量一起圍捕，抓住了所有的盜賊，只有一個盜賊逃到了祇洹林（Jetavana Grove），去到眾比丘那裡說：『大德（Venerable Sirs）！請允許我出家。』眾比丘沒有仔細考慮，就讓他出家了。這些盜賊被國王下令處刑，眾比丘互相說道：『一起去看看世間的罪惡報應。』一個小比丘說：『我也想去。』回答說：『隨你的意願。』於是就一起去了。他們在一旁站著觀看，當時盜賊們被砍頭流血，這個小比丘自己心裡想：『如果我不出家，也會是這樣。』立刻感到恐懼而倒在地上。眾比丘用水灑在他的臉上，他甦醒過來恢復了平靜，問道：『你有什麼痛苦？你也沒有在這裡面作惡業，也沒有想到這些惡業嗎？』眾比丘用溫和的語氣急切地詢問，他回答說：『薩羅林（Sala Forest）中的盜賊，搶劫比丘並殺害比丘，是我的同夥和親友，我也一起做了這些惡事，這樣想著：『盜賊們被斬首流血，如果我不出家也會是這樣。』所以我就感到恐懼而倒在地上。』眾比丘不知道該怎麼辦？一起到佛陀那裡，把這件事告訴了佛陀。佛陀告訴眾比丘：『薩羅林中的盜賊，因為放逸和顛倒而奪走了比丘的性命，做了很多惡業。那些比丘大多是阿羅漢（Arahat，已證悟者），這些人殺害阿羅漢，不應該讓他們出家受具足戒（ordination）。如果已經讓他們出家受具足戒，應該驅逐出去。為什麼呢？因為殺害阿羅漢的人，不會生起我善法的比丘的緣故。』
佛陀在舍衛國（Sravasti）。當時有一條龍，信心清凈，羞愧厭惡自己的龍身，從龍宮中出來，變成人的身體，去到眾比丘那裡說：『大德！請允許我出家。』眾比丘沒有仔細考慮，就讓他出家了。這條龍和一個小比丘，依次得到一個小房間一起居住。第二天去乞食，這條龍有福報，乞食很快就得到了食物。當時又自己回到龍宮去吃飯，吃完飯後先回到房間，關上門坐著。當時天氣炎熱，按照龍的習性喜歡睡覺，忽然就傾倒睡著了。有五種因緣導致龍身沒有改變：
【English Translation】 English version: The evil reputation spread throughout the kingdom and cities. The king's forces or the strength of the villages together surrounded and captured all the thieves, except for one thief who escaped to Jetavana Grove, approached the bhikkhus (monks) and said: 'Venerable Sirs! Grant me ordination.' The bhikkhus, without careful consideration, ordained him. These thieves were ordered by the king to be executed, and the bhikkhus said to each other: 'Let us go and observe the retribution of evil in the world.' A young bhikkhu said: 'I also wish to go.' They replied: 'As you wish.' So they went together. They stood on one side to watch, and at that time the thieves were beheaded and bleeding. The young bhikkhu thought to himself: 'If I had not renounced the world, it would be like this.' He immediately fell to the ground in fear. The bhikkhus sprinkled water on his face, and he revived and recovered. They asked: 'What is your suffering? You did not commit evil deeds here, nor did you contemplate these evil deeds, did you?' The bhikkhus gently and urgently questioned him, and he replied: 'The thieves in Sala Forest, who robbed and killed bhikkhus, are my companions and friends. I also committed these evil deeds with them, thinking: 'The thieves are beheaded and bleeding, if I had not renounced the world, it would be like this.' Therefore, I fell to the ground in fear.' The bhikkhus did not know what to do. Together they went to the Buddha and reported this matter to the Buddha. The Buddha told the bhikkhus: 'The thieves in Sala Forest, due to their negligence and delusion, took the lives of bhikkhus and committed many evil deeds. Those bhikkhus were mostly Arahats (enlightened beings), and these people killed Arahats. They should not be ordained. If they have already been ordained, they should be expelled. Why? Because those who kill Arahats will not give rise to bhikkhus who are skilled in my good Dharma.'
The Buddha was in Sravasti. At that time, there was a dragon, with pure faith, ashamed and disgusted with its dragon body, who came out of the dragon palace, transformed into a human body, approached the bhikkhus and said: 'Venerable Sirs! Grant me ordination.' The bhikkhus, without careful consideration, ordained him. This dragon and a young bhikkhu were assigned a small room to live in together. The next day, they went for alms, and the dragon, being fortunate, quickly obtained food. Then he returned to the dragon palace to eat, and after eating, he returned to the room first, closed the door and sat down. At that time, the weather was hot, and according to the dragon's nature, he liked to sleep, and suddenly he fell asleep. There are five reasons why the dragon's body did not change:
：一生時、二死時、三淫時、四瞋時、五眠時。是時龍眠，重身滿房中，同房比丘後來見之，心怖失聲。龍聞是聲，疾疾驚覺，還加趺坐。諸比丘大集問言：「何以大喚？」答言：「此是蛇。」諸比丘不知云何？是事白佛。佛言：「非蛇是龍。」佛言：「呼來！」龍到佛所，頭面禮佛足一面坐，佛與說法示教利喜。佛種種因緣說法竟，即遣去。佛語龍言：「汝還本宮。」是龍聞說法已，啼泣手捫淚從坐起，頭面禮佛足右繞而去。龍去之後，佛以是因緣集僧，集僧已，語諸比丘：「從今龍不應與出家受具足。若與出家受具足，犯突吉羅罪。一切非人亦如是。」
佛在舍衛國瞻卜園。有一長者子出家長病，是時宗親遣使呼之：「大德！來此間治病。」病人即往。是人多諸親族，親族各請言：「我今日、我明日、我後日。」諸人為病比丘故，大與財物，是病不可治，遂至命終。是病比丘名波羅陀，有一沙彌，於是中間受具足戒。是眾中有六群比丘，六群比丘言：「新受戒比丘，不應與大比丘分，應與沙彌分。」師言：「何以故？」答言：「受戒羯磨不滿故。」師不知云何？以是事白佛。佛言：「應問在羯磨中比丘，是羯磨滿不滿？」即問諸比丘。諸比丘言：「我雖在羯磨中，不憶不知。」以是事白佛。佛言：「從今諸
【現代漢語翻譯】 現代漢語譯本：一、出生時，二、死亡時，三、行淫時，四、嗔怒時，五、睡眠時。在這個時候，龍正在睡覺，身體巨大充滿了整個房間。同住一個房間的比丘後來看到，心中恐懼失聲尖叫。龍聽到這個聲音，迅速驚醒，恢復跏趺坐姿。眾比丘聚集起來問他：『你為什麼大聲叫喊？』他回答說：『這裡有蛇。』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『那不是蛇，是龍。』佛陀說：『叫它來！』龍來到佛陀處，頭面頂禮佛足，在一旁坐下。佛陀為它說法，開示教導，令其歡喜。佛陀以種種因緣說法完畢，就讓它離開。佛陀對龍說：『你回到你的龍宮去吧。』這條龍聽了佛陀說法后，哭泣著用手擦拭眼淚，從座位上起身，頭面頂禮佛足，然後右繞離去。龍離開后，佛陀因為這件事召集僧眾，召集僧眾后，告訴眾比丘：『從今以後，不應該允許龍出家受具足戒（upasampadā，比丘所受的正式戒律）。如果允許龍出家受具足戒，就犯突吉羅罪（dukkhata，一種輕罪）。一切非人（amanussa，非人類的眾生）也一樣。』 佛陀在舍衛國（Śrāvastī）的瞻卜園（Campaka garden）。有一位長者（kulapati，富有的家族首領）的兒子出家後生病了，這時他的宗親派人來叫他：『大德（bhante，對出家人的尊稱）！來這裡治病吧。』這位生病的比丘就去了。這個人有很多親戚，親戚們都爭相邀請說：『我今天請你，我明天請你，我後天請你。』眾人爲了這位生病的比丘，給了他很多財物，但他的病無法治好，最終去世了。這位生病的比丘名叫波羅陀（Parada）。有一個沙彌（śrāmaṇera，未受具足戒的出家男子），在這期間受了具足戒。僧團中有六群比丘（the group of six monks，指行為不端的六位比丘），六群比丘說：『新受戒的比丘，不應該和大比丘（bhikkhu，受過具足戒的比丘）分（食物或供養），應該和沙彌分。』師父問：『為什麼？』他們回答說：『因為受戒的羯磨（kamma，佛教儀式）不圓滿。』師父不知如何是好，便將此事稟告佛陀。佛陀說：『應該問在羯磨中的比丘，這個羯磨圓滿不圓滿？』就去問那些比丘。那些比丘說：『我雖然在羯磨中，但不記得，也不知道。』便將此事稟告佛陀。佛陀說：『從今以後，各位……』
【English Translation】 English version: At the time of birth, at the time of death, at the time of sexual intercourse, at the time of anger, at the time of sleep. At this time, the dragon was sleeping, its huge body filling the entire room. A bhikkhu (monk) who shared the room saw it later, and was so frightened that he cried out. The dragon heard the sound and quickly woke up, resuming its lotus position. The bhikkhus gathered and asked him, 'Why did you shout so loudly?' He replied, 'There is a snake here.' The bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'It is not a snake, it is a dragon.' The Buddha said, 'Call it here!' The dragon came to the Buddha, bowed its head to the Buddha's feet, and sat to one side. The Buddha taught it the Dharma (teachings), instructing and delighting it. After the Buddha finished teaching the Dharma with various causes and conditions, he let it leave. The Buddha said to the dragon, 'Return to your dragon palace.' After hearing the Dharma, the dragon wept, wiping away its tears with its hands, rose from its seat, bowed its head to the Buddha's feet, and circumambulated to the right before leaving. After the dragon left, the Buddha gathered the Sangha (monastic community) because of this matter. After gathering the Sangha, he told the bhikkhus, 'From now on, dragons should not be allowed to ordain (pabbajja) and receive full ordination (upasampadā, full acceptance into the monastic order). If a dragon is allowed to ordain and receive full ordination, it is an offense of dukkhaṭa (wrongdoing). The same applies to all non-humans (amanussa, beings that are not human).' The Buddha was in the Campaka garden in Śrāvastī (a major city in ancient India). There was a son of a kulapati (wealthy householder) who became a monk and fell ill. At that time, his relatives sent a messenger to call him, 'Bhante (venerable sir, term of respect for a monk)! Come here to be cured.' The sick bhikkhu went. This person had many relatives, and the relatives each invited him, saying, 'I will invite you today, I will invite you tomorrow, I will invite you the day after tomorrow.' For the sake of the sick bhikkhu, the people gave him many possessions, but his illness could not be cured, and he eventually died. The name of this sick bhikkhu was Parada. There was a śrāmaṇera (novice monk) who received full ordination in the meantime. There were six monks (the group of six monks, notoriously ill-behaved monks) in the Sangha, and the six monks said, 'A newly ordained bhikkhu should not share (food or offerings) with senior bhikkhus, but should share with śrāmaṇeras.' The teacher asked, 'Why?' They replied, 'Because the kamma (act, deed, ritual) of ordination is not complete.' The teacher did not know what to do, so he reported the matter to the Buddha. The Buddha said, 'You should ask the bhikkhus who were present at the kamma whether the kamma was complete or not.' So he asked those bhikkhus. Those bhikkhus said, 'Although I was present at the kamma, I do not remember and do not know.' He reported the matter to the Buddha. The Buddha said, 'From now on, all of you...'
比丘聽羯磨時，當一心聽，莫余覺、莫餘思惟，當專心、當勤、當敬重、當思惟、心心等同憶念，應如是聽羯磨。作羯磨者，應分別言：『是第一羯磨、第二羯磨、第三羯磨。』若不分別說，得突吉羅罪。」
佛在舍衛國，佛語諸比丘：「若有人噁心出佛身血，不應與出家。若與出家受具足，應滅擯。何以故？是噁心出佛身血人，不生我善法比尼故。有人非法非法想，破僧已非法見，此後得罪。非法法想，破僧已非法見，此後得罪。非法非法想，破僧已疑，此後得罪。是人不應與出家受具足。若與出家受具足，應滅擯。何以故？破僧人，不生我善法比尼故。有人本出家時犯淫，乃至共畜生，是人不應與出家受具足。若與出家受具足，應滅擯。何以故？本犯戒人，不生我善法比尼故。有人本出家時犯盜，乃至五錢、若直五錢物，是人不應與出家受具足。若與出家受具足，應滅擯。何以故？本犯戒人，不生我善法比尼故。有人本出家時，故自手奪人命，更無異想無異方便，是人不應與出家受具足。若與出家受具足，應滅擯。何以故本犯戒人，不生我善法比尼故。有人本出家時，空無過人法，自讚言：『我有過人法。』是人不應與出家受具足。若與出家受具足，應滅擯。何以故？本犯戒人，不生我善法比尼故。」
【現代漢語翻譯】 現代漢語譯本： 當比丘聽羯磨（Karma，業）時，應當一心專注地聽，不要有其他的想法或思惟，應當專心、勤奮、恭敬、思惟，心心念念都保持同樣的憶念，應該這樣聽羯磨。作羯磨的人，應該清楚地說明：『這是第一羯磨、第二羯磨、第三羯磨。』如果不清楚地說明，就會犯突吉羅（Dukkata，惡作）罪。
佛陀在舍衛國（Sravasti）時，告訴諸位比丘：『如果有人懷著惡意使佛陀身體出血，不應該允許他出家。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為這種懷著惡意使佛陀身體出血的人，不會產生我的善法毗尼（Vinaya，戒律）。有人認為不是佛法的是佛法，破壞僧團后仍然堅持這種錯誤的見解，此後會因此而獲罪。有人認為不是佛法的是佛法，破壞僧團后卻對此產生懷疑，此後也會因此而獲罪。這種人都不應該允許他出家並受具足戒。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為破壞僧團的人，不會產生我的善法毗尼。有人在最初出家時就犯了淫戒，甚至與畜生髮生關係，這種人不應該允許他出家並受具足戒。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為最初就犯戒的人，不會產生我的善法毗尼。有人在最初出家時就犯了盜戒，哪怕是偷盜價值五錢或價值五錢的物品，這種人不應該允許他出家並受具足戒。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為最初就犯戒的人，不會產生我的善法毗尼。有人在最初出家時，故意親手奪取他人性命，並且沒有其他的想法或方法可以解釋，這種人不應該允許他出家並受具足戒。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為最初就犯戒的人，不會產生我的善法毗尼。有人在最初出家時，實際上並沒有超越常人的能力，卻自我讚揚說：『我擁有超越常人的能力。』這種人不應該允許他出家並受具足戒。如果已經允許他出家並受了具足戒，應該驅逐他。為什麼呢？因為最初就犯戒的人，不會產生我的善法毗尼。』
【English Translation】 English version: When a Bhikkhu (monk) listens to the Karma (action, deed), he should listen with one-pointed attention, without other thoughts or reflections. He should be attentive, diligent, respectful, and thoughtful, keeping the same mindfulness in his heart. He should listen to the Karma in this way. The one performing the Karma should clearly state: 'This is the first Karma, the second Karma, the third Karma.' If he does not clearly state this, he commits a Dukkata (wrongdoing) offense.
When the Buddha was in Sravasti (a major city in ancient India), he said to the Bhikkhus: 'If someone maliciously draws blood from the Buddha's body, he should not be allowed to ordain. If he has already been ordained and received the full precepts, he should be expelled. Why? Because such a person who maliciously draws blood from the Buddha's body will not generate my good Dharma Vinaya (discipline). If someone thinks what is not Dharma is Dharma, and after destroying the Sangha (monastic community) still holds this wrong view, he will be guilty of an offense thereafter. If someone thinks what is not Dharma is Dharma, and after destroying the Sangha doubts it, he will be guilty of an offense thereafter. Such a person should not be allowed to ordain and receive the full precepts. If he has already been ordained and received the full precepts, he should be expelled. Why? Because a person who destroys the Sangha will not generate my good Dharma Vinaya. If someone committed sexual misconduct, even with an animal, before his initial ordination, he should not be allowed to ordain and receive the full precepts. If he has already been ordained and received the full precepts, he should be expelled. Why? Because a person who initially breaks the precepts will not generate my good Dharma Vinaya. If someone committed theft, even of five coins or items worth five coins, before his initial ordination, he should not be allowed to ordain and receive the full precepts. If he has already been ordained and received the full precepts, he should be expelled. Why? Because a person who initially breaks the precepts will not generate my good Dharma Vinaya. If someone intentionally took another person's life with his own hands before his initial ordination, without any other explanation or means, he should not be allowed to ordain and receive the full precepts. If he has already been ordained and received the full precepts, he should be expelled. Why? Because a person who initially breaks the precepts will not generate my good Dharma Vinaya. If someone falsely claims to have superior qualities when he does not, before his initial ordination, he should not be allowed to ordain and receive the full precepts. If he has already been ordained and received the full precepts, he should be expelled. Why? Because a person who initially breaks the precepts will not generate my good Dharma Vinaya.'
有不見擯人，舍戒復欲還出家，到諸比丘所：「大德！與我出家，出家竟我當見罪。」諸比丘問佛：「此人應與出家不？」佛言：「應與出家。」出家已言：「我不見是罪。大德！與我受具足，受具足已我當見是罪。」「應與不？」佛言：「應與是人受具足。」受具足已復言：「不見是罪。」「更應擯不？」佛言：「若得一心和合僧，更擯。若僧不得和合，即本擯。」
佛在王舍城。是時諸鬥將婦，婿征行久，與非人通，是諸非人形體不具，像頭、馬頭、牛頭、獼猴頭、鹿頭、贅頭、平頭，頭七分現生子亦如是。諸母愛故，養育長大不能執作，驅棄諸子，詣天祠論議堂出家。舍是諸處覓飲食遊行，次到竹園。是中六群比丘喜作罪事，好人不肯住邊，若有住者余比丘輕笑：「此人如是惡，何以近之？」是弟子亦眼見師作罪行便捨去。六群比丘見是人等，心自思惟：「我若畜好弟子，余比丘輕笑，教舍我去。我等當畜是人，無有教舍我去者。設欲教者，是人醜陋，誰當喜者？」如是思惟竟語言：「汝何以不出家？」答言：「我等如是醜陋，誰當度我出家？」六群比丘言：「汝能代我次第守房，若為我送守房人食，能代我擔衣缽，與汝出家。」答言：「爾。」時六群比丘即與出家。時有人請佛及僧，六群比丘以二
【現代漢語翻譯】 現代漢語譯本 有人曾經被僧團擯斥，後來捨棄了戒律，現在又想重新出家，來到各位比丘處說：『大德！請允許我出家，出家后我就會承認自己的罪過。』各位比丘問佛陀：『這個人應該允許他出家嗎？』佛陀說：『應該允許他出家。』出家后，這個人又說：『我沒有發現自己有什麼罪過。大德！請允許我受具足戒，受具足戒后我就會承認自己的罪過。』『應該允許嗎？』佛陀說：『應該允許這個人受具足戒。』受具足戒后，這個人又說：『沒有發現自己有什麼罪過。』『還應該擯斥他嗎？』佛陀說：『如果能得到一心和合的僧團，就再次擯斥他。如果僧團不能和合，就維持原本的擯斥。』
佛陀在王舍城。當時，一些將領的妻子，因為丈夫長期在外征戰，就與非人（指非人類的眾生）私通，這些非人的形體不完整，有的是象頭、馬頭、牛頭、獼猴頭、鹿頭、贅頭、平頭，頭部七分顯現，所生的孩子也是這樣。這些母親因為疼愛孩子，把他們養大，但這些孩子長大后不能從事勞動，於是就拋棄了這些孩子，到天祠的論議堂出家。他們離開這些地方尋找食物，依次來到了竹園。竹園中的六群比丘（指六個行為不端的比丘）喜歡做違背戒律的事情，好人都不肯住在他們旁邊，如果有人住在他們旁邊，其他的比丘就會輕視嘲笑：『這個人如此惡劣，為什麼要接近他？』這些弟子的眼睛也看到老師做違背戒律的事情，就離開了。六群比丘看到這些人，心裡想：『如果我們收好的弟子，其他的比丘就會輕視嘲笑，教唆他們離開我們。我們應該收留這些人，沒有人會教唆他們離開我們。即使有人想教唆，這些人如此醜陋，誰會喜歡他們呢？』這樣想完后，就對這些人說：『你們為什麼不出家呢？』這些人回答說：『我們如此醜陋，誰會度我們出家呢？』六群比丘說：『你們能代替我們輪流守房間，如果能為我們送守房間的人的食物，能代替我們挑擔衣缽，就為你們出家。』這些人回答說：『可以。』當時，六群比丘就為他們出家了。當時，有人邀請佛陀和僧團，六群比丘用二
【English Translation】 English version There was a person who had been expelled from the Sangha, abandoned the precepts, and now desired to return to monastic life. He went to the bhikkhus (monks) and said, 'Venerable ones! Grant me ordination, and after ordination, I will acknowledge my offenses.' The bhikkhus asked the Buddha, 'Should this person be granted ordination?' The Buddha said, 'He should be granted ordination.' After ordination, the person said, 'I do not see any offense.' 'Venerable ones! Grant me full ordination (upasampada), and after full ordination, I will acknowledge my offenses.' 'Should it be granted?' The Buddha said, 'This person should be granted full ordination.' After full ordination, the person again said, 'I do not see any offense.' 'Should he be expelled again?' The Buddha said, 'If a harmonious Sangha (community) can be assembled with one mind, expel him again. If the Sangha cannot be assembled harmoniously, then maintain the original expulsion.'
The Buddha was in Rajagriha (city). At that time, the wives of some generals, whose husbands were away on long campaigns, had relations with non-humans (beings that are not human). These non-humans had incomplete forms, some with elephant heads, horse heads, cow heads, monkey heads, deer heads, goiter heads, or flat heads, with their heads appearing in seven parts. The children born were also like this. Because the mothers loved their children, they raised them, but when the children grew up, they could not perform labor. So, they abandoned these children and went to the assembly hall of the heavenly temple to seek ordination. Leaving these places, they searched for food and eventually arrived at the Bamboo Grove (Venuvana). The group of six bhikkhus (a group of six monks known for their misconduct) in that place enjoyed committing offenses, and good people were unwilling to live near them. If anyone did live near them, the other bhikkhus would scornfully laugh, 'This person is so wicked, why associate with him?' The disciples also saw their teachers committing offenses and left. When the group of six bhikkhus saw these people, they thought to themselves, 'If we take in good disciples, the other bhikkhus will scornfully laugh and incite them to leave us. We should take in these people; no one will incite them to leave us. Even if someone wanted to incite them, these people are so ugly, who would like them?' After thinking this, they said to these people, 'Why don't you become monks?' The people replied, 'We are so ugly, who would ordain us?' The group of six bhikkhus said, 'If you can take turns guarding our rooms, if you can bring food to the person guarding the room, and if you can carry our robes and bowls, we will ordain you.' The people replied, 'We can.' At that time, the group of six bhikkhus ordained them. At that time, someone invited the Buddha and the Sangha, and the group of six bhikkhus used two
因緣故，先遣弟子擔衣缽去，一行遲、二羞共行。是時諸居士信佛心清凈，諸異道弟子輩輕笑言：「此是汝等福田所供養者。」前行者先食者來，諸居士聞是事羞愧，以是事具白佛。佛以是因緣集僧，集僧竟，佛知故問，問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶：「何以名比丘，像頭、馬頭、牛頭、獼猴頭、鹿頭、贅頭、平頭，頭七分現人，與出家？」佛種種因緣訶竟，語諸比丘：「從今象頭人乃至平頭人，不應與出家。若與出家受具足，犯突吉羅罪。」
佛語諸比丘：「黃髮人、綠髮人、赤髮、白髮、似赤髮、豬發、馬發、無發人，一切不應與出家。若與出家受具足，犯突吉羅罪。赤眼、深眼、凸眼、水精眼、小眼、泡眼、一眼、無眼人亦如是，不應與出家受具足。若與出家受具足，得突吉羅罪。像耳、馬耳、牛耳、羊耳、綣耳、一耳、無耳；戾鼻、鸚鵡嘴鼻、牛鼻、獼猴鼻、長鼻、象鼻、平鼻、無鼻；大唇、馬唇、垂唇、無唇；豬須、牛須、驢須、無須；象齒、馬齒、牛齒、魚齒、狗齒、無齒；長項、短項、曲項、無項；太長人、太短人、太黑人、太白人；純青、純黃、純赤、純白、純黑人；戾腳腳指殘、截陰、一丸、㿉不能男；截臂、截脾、截手、截腳、截指；五指不屈、截唇
【現代漢語翻譯】 現代漢語譯本： 因為某種因緣，先派遣弟子帶著衣缽先行，一行人遲到，二個人感到羞愧一起走。當時，各位居士對佛陀的信心清凈，一些其他宗教的弟子輕蔑地笑著說：『這些人就是你們的福田，是你們供養的人。』先前出發的人先吃了東西才來，各位居士聽到這件事感到羞愧，於是將這件事詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾完畢后，佛陀明知故問，問六群比丘：『你們真的做了這樣的事嗎？』回答說：『確實如此，世尊！』佛陀用各種因緣呵斥他們：『憑什麼你們能被稱為比丘？長著象頭、馬頭、牛頭、獼猴頭、鹿頭、贅頭、平頭，頭顱七分像人，卻來出家？』佛陀用各種因緣呵斥完畢后，告訴各位比丘：『從今以後，像頭人乃至平頭人，都不應該讓他們出家。如果讓他們出家並受具足戒，就犯了突吉羅罪（Dukkata，輕罪）。』
佛陀告訴各位比丘：『黃頭髮的人、綠頭髮的人、紅頭髮的人、白頭髮的人、像紅頭髮的人、豬鬃發的人、馬鬃發的人、沒有頭髮的人，一切都不應該讓他們出家。如果讓他們出家並受具足戒，就犯了突吉羅罪（Dukkata，輕罪）。紅眼、深陷的眼睛、凸出的眼睛、水精眼、小眼睛、泡泡眼、一隻眼睛、沒有眼睛的人也一樣，不應該讓他們出家並受具足戒。如果讓他們出家並受具足戒，就犯了突吉羅罪（Dukkata，輕罪）。像耳、馬耳、牛耳、羊耳、卷耳、一隻耳朵、沒有耳朵；歪鼻子、鸚鵡嘴鼻、牛鼻子、獼猴鼻、長鼻子、象鼻子、扁鼻子、沒有鼻子；大嘴唇、馬嘴唇、下垂的嘴唇、沒有嘴唇；豬須、牛須、驢須、沒有鬍鬚；象牙、馬齒、牛齒、魚齒、狗齒、沒有牙齒；長脖子、短脖子、彎曲的脖子、沒有脖子；太高的人、太矮的人、太黑的人、太白的人；純青色、純黃色、純紅色、純白色、純黑色的人；歪腳、腳趾殘缺、被閹割、只有一個睪丸、陽痿不能行房事；截斷手臂、截斷脾臟、截斷手、截斷腳、截斷手指；五指不能彎曲、截斷嘴唇』
【English Translation】 English version: Due to some reason, the disciples were sent ahead with the robes and alms bowls, one group was late, and two were ashamed to walk together. At that time, the lay devotees had pure faith in the Buddha, while some disciples of other religions mocked them, saying, 'These are the fields of merit you support, the ones you make offerings to.' Those who went ahead ate first and then came, and the lay devotees, hearing of this, were ashamed and reported the matter in detail to the Buddha. Because of this, the Buddha assembled the Sangha, and after assembling the Sangha, the Buddha knowingly asked the Group of Six monks, 'Did you really do such a thing?' They replied, 'Indeed, World Honored One!' The Buddha rebuked them for various reasons, saying, 'Why are you called monks? Having the head of an elephant, horse, cow, monkey, deer, a goiterous head, a flat head, heads that are seven parts human, yet you become monks?' After rebuking them for various reasons, the Buddha told the monks, 'From now on, those with elephant heads and even flat heads should not be ordained. If they are ordained and receive full ordination, they commit a Dukkata (minor offense).'
The Buddha told the monks, 'Those with yellow hair, green hair, red hair, white hair, hair that looks red, hair like pig bristles, hair like horsehair, those with no hair at all, all should not be ordained. If they are ordained and receive full ordination, they commit a Dukkata (minor offense). Those with red eyes, deep-set eyes, bulging eyes, crystal eyes, small eyes, bubble eyes, one eye, those with no eyes are also the same; they should not be ordained and receive full ordination. If they are ordained and receive full ordination, they commit a Dukkata (minor offense). Elephant ears, horse ears, cow ears, sheep ears, curled ears, one ear, no ears; crooked nose, parrot-beak nose, cow nose, monkey nose, long nose, elephant nose, flat nose, no nose; large lips, horse lips, drooping lips, no lips; pig whiskers, cow whiskers, donkey whiskers, no whiskers; elephant teeth, horse teeth, cow teeth, fish teeth, dog teeth, no teeth; long neck, short neck, crooked neck, no neck; people who are too tall, too short, too dark, too white; people who are purely blue, purely yellow, purely red, purely white, purely black; crooked feet, crippled toes, castrated, having only one testicle, impotent; severed arms, severed spleens, severed hands, severed feet, severed fingers; unable to bend five fingers, severed lips.'
、截耳、截鼻；癩病、粗陰、腳跛、拘手、曳臗；似鬼、盲眼、瞎瞽、雞皮體、攣躄；癭、左手作羊屎短、肘短、瘖啞聾；年太小、大老、[虺-蟲+畏][虺-蟲+妥]；不能行、不能坐、不能臥、不能立，如是一切污染僧人，盡不應與出家受具足。若與出家受具足，犯突吉羅罪。」
佛語諸比丘：「受具足法有三事，現前得受具足。何等三？一有僧，二有人慾受具足，三有羯磨，是為三。欲受具足人初來，應教次第頭面一一執足禮僧。禮已教受衣。應問：『此衣是汝有不？』答言：『是我衣。』應教：『汝效我語：「我某甲，此衣僧伽梨若干條受，若割截、若未割截，是衣持。」第二：「我某甲，此衣僧伽梨若干條受，若割截、若未割截，是衣持。」第三：「我某甲，此衣僧伽梨若干條受，若割截、若未割截，是衣持。」』次問：『此衣是汝有不？』答言：『是。』『「我某甲，此衣憂多羅僧七條受，若割截、若未割截，是衣持。」第二：「我某甲，此衣憂多羅僧七條受，若割截、若未割截，是衣持。」第三：「我某甲，此衣憂多羅僧七條受，若割截、若未割截，是衣持。」』次問：『此衣是汝有不？』答言：『是。』『「我某甲，此衣安陀會五條受，若割截、若未割截，是衣持。」第二：「我某甲，此衣
【現代漢語翻譯】 現代漢語譯本： 『截耳、截鼻；癩病、粗陰、腳跛、拘手、曳臗（kuān）；似鬼、盲眼、瞎瞽（gǔ）、雞皮體、攣躄（luan bi）；癭（yǐng）、左手作羊屎短、肘短、瘖啞聾；年太小、大老、[虺-蟲+畏][虺-蟲+妥]（形容醜陋的樣子）；不能行、不能坐、不能臥、不能立，像這樣一切會污染僧人的，都不應該讓他們出家受具足戒。如果讓他們出家受具足戒，就犯突吉羅罪。』
佛告訴眾比丘：『受具足戒有三件事，當下就能得到具足戒。是哪三件？一是僧團，二是有人想要受具足戒，三是有羯磨（jié mó，佛教儀式），這就是三件事。想要受具足戒的人剛來時，應該教他依次頭面一一執足禮拜僧眾。禮拜完畢后教他接受袈裟。應該問：『這袈裟是你的嗎？』回答說：『是我的。』應該教他：『你學我說：「我某甲，這件僧伽梨（sēng qié lí，一種袈裟）若干條接受了，無論是割截的、還是未割截的，這袈裟我持有。」第二遍：「我某甲，這件僧伽梨若干條接受了，無論是割截的、還是未割截的，這袈裟我持有。」第三遍：「我某甲，這件僧伽梨若干條接受了，無論是割截的、還是未割截的，這袈裟我持有。」』接著問：『這袈裟是你的嗎？』回答說：『是。』『「我某甲，這件憂多羅僧（yōu duō luó sēng，上衣）七條接受了，無論是割截的、還是未割截的，這袈裟我持有。」第二遍：「我某甲，這件憂多羅僧七條接受了，無論是割截的、還是未割截的，這袈裟我持有。」第三遍：「我某甲，這件憂多羅僧七條接受了，無論是割截的、還是未割截的，這袈裟我持有。」』接著問：『這袈裟是你的嗎？』回答說：『是。』『「我某甲，這件安陀會（ān tuó huì，中衣）五條接受了，無論是割截的、還是未割截的，這袈裟我持有。」第二遍：「我某甲，這件安陀會
【English Translation】 English version: 『Ears cut off, nose cut off; leprosy, coarse genitals, lame feet, crippled hands, dragging hips; ghost-like, blind eyes, completely blind, chicken skin body, crippled and paralyzed; goiter, left hand like sheep dung short, short elbows, mute and deaf; too young, too old, [虺-蟲+畏][虺-蟲+妥] (describing an ugly appearance); unable to walk, unable to sit, unable to lie down, unable to stand, all such defiled monks should not be allowed to leave home and receive the full precepts. If they are allowed to leave home and receive the full precepts, they commit a Dukkrata offense.』
The Buddha told the Bhikkhus: 『There are three things for receiving the full precepts, and one can immediately receive the full precepts. What are the three? First, there is the Sangha (monastic community), second, there is someone who wants to receive the full precepts, and third, there is the Karma (ritual), these are the three things. When someone who wants to receive the full precepts first arrives, he should be taught to prostrate himself before the Sangha, touching their feet with his head and hands one by one. After prostrating, he should be taught to receive the robes. He should be asked: 『Is this robe yours?』 He should answer: 『It is mine.』 He should be taught: 『You should say after me: 「I, so-and-so, accept this Sanghati (sēng qié lí, a type of robe) of so many strips, whether cut or uncut, I hold this robe.」 The second time: 「I, so-and-so, accept this Sanghati of so many strips, whether cut or uncut, I hold this robe.」 The third time: 「I, so-and-so, accept this Sanghati of so many strips, whether cut or uncut, I hold this robe.」』 Then ask: 『Is this robe yours?』 He should answer: 『It is.』 『「I, so-and-so, accept this Uttarasanga (yōu duō luó sēng, upper robe) of seven strips, whether cut or uncut, I hold this robe.」 The second time: 「I, so-and-so, accept this Uttarasanga of seven strips, whether cut or uncut, I hold this robe.」 The third time: 「I, so-and-so, accept this Uttarasanga of seven strips, whether cut or uncut, I hold this robe.」』 Then ask: 『Is this robe yours?』 He should answer: 『It is.』 『「I, so-and-so, accept this Antaravasaka (ān tuó huì, inner robe) of five strips, whether cut or uncut, I hold this robe.」 The second time: 「I, so-and-so, accept this Antaravasaka
安陀會五條受，若割截、若未割截，是衣持。」第三：「我某甲，此衣安陀會五條受，若割截、若未割截，是衣持。」』次問：『此缽多羅是汝有不？』答言：『是。』『「我某甲，此缽多羅應量受，長用故。」第二：「我某甲，此缽多羅應量受，長用故。」第三：「我某甲，此缽多羅應量受，長用故。」』受衣缽已，應求和尚，應言：『我某甲，求長老為和尚。長老為我作和尚，依長老和尚故，我某甲得受具足。』第二：『我某甲，求長老為和尚。長老為我作和尚。依長老和尚故，我某甲得受具足。』第三：『我某甲，求長老為和尚。長老為我作和尚。依長老和尚故，我某甲得受具足戒。』師應問：『汝某甲能為某甲作和尚不？』若言：『能。』即時置界場內舍聞處著見處。戒師應唱：『眾僧和集，誰能為某甲作教授師？』若僧中有比丘言：『我能。』若有五法，不應立作教授師：愛教、瞋教、怖教、愚教、教不教不知。五法成就，應立作教師：不愛教、不瞋教、不怖教、不愚教、教不教知。次應如是唱：『大德僧聽！是某甲，從和尚某甲求受具足，某甲比丘能作教授師。若僧時到僧忍聽，僧某甲當作教授師，為教某甲故。如是白。』『大德僧聽！是某甲，從和尚某甲求受具足，是某甲能教某甲。僧某甲作教授師教
【現代漢語翻譯】 現代漢語譯本 『安陀會（Antarvāsa，內衣）五條受，無論是否裁剪過，都是我所持有的衣物。』重複三次：『我某甲，這件安陀會（Antarvāsa，內衣）五條受，無論是否裁剪過，都是我所持有的衣物。』 接著問：『這個缽多羅（Pātra，缽）是你的嗎？』回答：『是的。』 『我某甲，這個缽多羅（Pātra，缽）適合我使用，我將長期使用它。』重複三次：『我某甲，這個缽多羅（Pātra，缽）適合我使用，我將長期使用它。』 接受衣缽后，應當尋求和尚（Upādhyāya，親教師），應當說：『我某甲，請求長老作為我的和尚（Upādhyāya，親教師）。長老為我做和尚（Upādhyāya，親教師），依靠長老和尚（Upādhyāya，親教師）的緣故，我某甲得以受具足戒。』重複三次：『我某甲，請求長老作為我的和尚（Upādhyāya，親教師）。長老為我做和尚（Upādhyāya，親教師）。依靠長老和尚（Upādhyāya，親教師）的緣故，我某甲得以受具足戒。』 師父應當問：『你某甲能為某甲做和尚（Upādhyāya，親教師）嗎？』如果回答：『能。』就立即在結界場內，避開聽聞處，選擇可見之處。 戒師應當宣告：『眾僧集合，誰能為某甲做教授師（Ācārya，導師）？』如果僧中有比丘說：『我能。』 如果有五種情況，不應當被立為教授師（Ācārya，導師）：因為喜愛而教導、因為嗔恨而教導、因為恐懼而教導、因為愚癡而教導、對於該教導和不該教導的事情一無所知。 具備五種條件，才應當被立為教師：不因為喜愛而教導、不因為嗔恨而教導、不因為恐懼而教導、不因為愚癡而教導、對於該教導和不該教導的事情瞭如指掌。 接著應當這樣宣告：『大德僧眾請聽！這位某甲，從和尚（Upādhyāya，親教師）某甲處請求受具足戒，某甲比丘能夠作為教授師（Ācārya，導師）。如果僧眾認為時機已到，僧眾允許，僧眾就讓某甲擔任教授師（Ācārya，導師），爲了教導某甲的緣故。如是稟白。』 『大德僧眾請聽！這位某甲，從和尚（Upādhyāya，親教師）某甲處請求受具足戒，這位某甲能夠教導某甲。僧眾讓某甲擔任教授師（Ācārya，導師）教導』
【English Translation】 English version 『The Antarvāsa (inner robe) of five strips, whether cut or uncut, is the robe I hold.』 Repeated three times: 『I, so-and-so, accept this Antarvāsa (inner robe) of five strips, whether cut or uncut, as the robe I hold.』 Then ask: 『Is this Pātra (bowl) yours?』 Answer: 『It is.』 『I, so-and-so, accept this Pātra (bowl) as suitable for my use, and I will use it for a long time.』 Repeated three times: 『I, so-and-so, accept this Pātra (bowl) as suitable for my use, and I will use it for a long time.』 After receiving the robes and bowl, one should seek an Upādhyāya (preceptor), and say: 『I, so-and-so, request the elder to be my Upādhyāya (preceptor). May the elder be my Upādhyāya (preceptor). By relying on the elder Upādhyāya (preceptor), I, so-and-so, will be able to receive the full ordination.』 Repeated three times: 『I, so-and-so, request the elder to be my Upādhyāya (preceptor). May the elder be my Upādhyāya (preceptor). By relying on the elder Upādhyāya (preceptor), I, so-and-so, will be able to receive the full ordination.』 The teacher should ask: 『Can you, so-and-so, be the Upādhyāya (preceptor) for so-and-so?』 If the answer is: 『I can,』 then immediately within the boundary of the designated area, away from places of hearing, choose a place of seeing. The ordination master should announce: 『The Sangha is assembled, who can be the Ācārya (teacher) for so-and-so?』 If there is a Bhikṣu in the Sangha who says: 『I can.』 If there are five conditions, one should not be established as an Ācārya (teacher): teaching out of love, teaching out of anger, teaching out of fear, teaching out of ignorance, not knowing what should be taught and what should not be taught. With five qualities fulfilled, one should be established as a teacher: not teaching out of love, not teaching out of anger, not teaching out of fear, not teaching out of ignorance, knowing what should be taught and what should not be taught. Then one should announce as follows: 『Venerable Sangha, listen! This so-and-so, requests full ordination from Upādhyāya (preceptor) so-and-so, and Bhikṣu so-and-so is able to be the Ācārya (teacher). If the Sangha deems it the right time, and the Sangha permits, the Sangha will appoint so-and-so as the Ācārya (teacher), for the sake of teaching so-and-so. Thus it is announced.』 『Venerable Sangha, listen! This so-and-so, requests full ordination from Upādhyāya (preceptor) so-and-so, and this so-and-so is able to teach so-and-so. The Sangha appoints so-and-so as the Ācārya (teacher) to teach』
某甲故。誰諸長老忍某甲作教授師教某甲，是長老默然，誰不忍便說。』『僧已聽某甲作教授師教某甲竟，僧忍，默然故，是事如是持！』即時教授師往弟子所，教偏袒著衣、䠒跪合掌，應如是問：『汝某甲聽，今是至誠時、實語時，后僧中亦如是問，汝實便言實，不實便言不實。我今問汝：汝是丈夫不？年滿二十不？非奴不？不與人客作不？不買得不？不破得不？非官人不？不犯官事不？不陰謀王家不？不負人債不？丈夫有如是病：若癩癰、漏瘭、疽痟、癲病，如是病比有不？父母在不？父母聽不？先作比丘不？』若言：『作。』『清凈持戒不？舍戒時一心如法還戒不？三衣缽具不？汝字何等？和尚字誰？』應答：『我名某甲，和尚某甲。』教授師問竟，應還白僧：『問某甲竟。』戒師語：『若清凈將來。』將來已教禮僧。禮僧已，從僧乞受具足：『我某甲，從和尚某甲受具足。我今僧中乞受具足，某甲是我和尚。僧濟度我，僧與我受具足，憐愍故。』第二：『我某甲，從和尚某甲受具足。我今僧中乞受具足，某甲是我和尚。僧濟度我，僧與我受具足，憐愍故。』第三：『我某甲，從和尚某甲受具足。我今僧中乞受具足，某甲是我和尚。僧濟度我，僧與我受具足，憐愍故。』即時戒師，應僧中唱：『大德僧聽！是某
甲，從和尚某甲受具足。是某甲從僧中乞受具足，和尚某甲。若僧時到僧忍聽，我今僧中問某甲遮道法。如是白。』『汝某甲聽，今是至誠時、實語時，今僧中問汝，若實當言實，不實言不實。汝丈夫不？年滿二十未？非奴不？不與人客作不？不買得不？不破得不？非官人不？不犯官事不？不陰謀王家不？不負人債不？丈夫有如是病：若癩癰、漏瘭、疽痟、癲病，如是病比有不？父母在不？父母聽不？先不作比丘不？』若言：『作。』『清凈持戒不？舍戒時一心如法還戒不？三衣缽具不？汝字何等？和尚字誰？』應言：『我名某甲，和尚某甲。』白僧：『頗有未問者不？若未問者當更問，若已問者默然。』戒師應唱：『大德僧聽！是某甲，從和尚某甲受具足。是某甲，從僧中乞受具足，和尚某甲。某甲自說清凈無遮道法，三衣缽具，某甲和尚某甲。若僧時到僧忍聽，僧當與某甲受具足，和尚某甲。如是白。』『大德僧聽！是某甲，從和尚某甲受具足。是某甲，從僧中乞受具足，和尚某甲。某甲自說清凈無遮道法，三衣缽具，某甲和尚某甲。僧今與某甲受具足，和尚某甲。誰諸長老忍僧與某甲受具足，和尚某甲，是長老默然，若不忍便說。是初羯磨說竟。』第二是事更說：『大德僧聽！是某甲，從和尚某甲受具足。是某
【現代漢語翻譯】 現代漢語譯本： 甲，從和尚某甲（具體的某位和尚）處接受具足戒。這是某甲（受戒者）從僧團中請求接受具足戒，和尚是某甲（為其授戒的和尚）。如果僧團認為時機已到，僧團允許聽取，我現在在僧團中詢問某甲（受戒者）是否有遮道法（阻礙受戒的因素）。像這樣稟告。 『你，某甲（受戒者）聽著，現在是至誠之時、說實話之時，現在僧團詢問你，如果屬實應當說屬實，不屬實就說不屬實。你是大丈夫嗎？年滿二十歲了嗎？不是奴隸嗎？不是替人做客工嗎？不是被買來的嗎？不是殘疾人嗎？不是官府中人嗎？沒有觸犯官司嗎？沒有陰謀王家嗎？不欠別人債嗎？大丈夫有這樣的疾病嗎：比如麻風、癰瘡、瘺管、瘭疽、疔瘡、癲癇病，像這樣的疾病有沒有？父母健在嗎？父母允許嗎？之前沒有做過比丘嗎？』如果說：『做過。』『清凈持戒嗎？舍戒時一心如法地歸還戒律了嗎？三衣（袈裟）、缽（食器）都具備了嗎？你的名字是什麼？和尚的名字是誰？』應該說：『我名叫某甲（受戒者），和尚是某甲（為其授戒的和尚）。』稟告僧團：『還有沒問到的嗎？如果沒問到的應當再問，如果已經問過的就保持沉默。』戒師應該唱誦：『大德僧眾聽著！這位是某甲（受戒者），從和尚某甲（為其授戒的和尚）處接受具足戒。這位某甲（受戒者），從僧團中請求接受具足戒，和尚是某甲（為其授戒的和尚）。某甲（受戒者）自己說清凈沒有遮道法，三衣、缽都具備，某甲（受戒者）的和尚是某甲（為其授戒的和尚）。如果僧團認為時機已到，僧團允許聽取，僧團應當為某甲（受戒者）授予具足戒，和尚是某甲（為其授戒的和尚）。像這樣稟告。』 『大德僧眾聽著！這位是某甲（受戒者），從和尚某甲（為其授戒的和尚）處接受具足戒。這位某甲（受戒者），從僧團中請求接受具足戒，和尚是某甲（為其授戒的和尚）。某甲（受戒者）自己說清凈沒有遮道法，三衣、缽都具備，某甲（受戒者）的和尚是某甲（為其授戒的和尚）。僧團現在為某甲（受戒者）授予具足戒，和尚是某甲（為其授戒的和尚）。哪位長老允許僧團為某甲（受戒者）授予具足戒，和尚是某甲（為其授戒的和尚），這位長老就保持沉默，如果不允許就說出來。這是第一次羯磨（羯磨：佛教術語，指僧團的議事和決議）說完。』第二次是同樣的事情再說一遍：『大德僧眾聽著！這位是某甲（受戒者），從和尚某甲（為其授戒的和尚）處接受具足戒。是某'
【English Translation】 English version: A, receiving the full ordination (具足戒) from the Upadhyaya (和尚) so-and-so. This is so-and-so requesting to receive the full ordination from the Sangha (僧), with Upadhyaya so-and-so. If the Sangha deems the time appropriate and permits listening, I will now ask so-and-so in the Sangha about any obstructive Dharmas (遮道法). Thus it is announced. 'You, so-and-so, listen. Now is the time for sincerity, the time for truthful speech. Now the Sangha asks you, if it is true, you should say it is true; if it is not true, say it is not true. Are you a man? Are you twenty years old? Are you not a slave? Do you not work as a hired laborer for others? Were you not bought? Are you not disabled? Are you not a government official? Have you not committed any official offenses? Are you not plotting against the royal family? Do you not owe anyone debts? Does the man have such diseases: such as leprosy, carbuncles, fistulas, paronychia, boils, epilepsy; do you have such diseases? Are your parents alive? Do your parents permit it? Have you not been a Bhikshu (比丘) before?' If he says: 'I have.' 'Do you purely uphold the precepts? When renouncing the precepts, did you wholeheartedly and lawfully return the precepts? Do you have the three robes (三衣) and alms bowl (缽)? What is your name? Who is your Upadhyaya's name?' He should say: 'My name is so-and-so, my Upadhyaya is so-and-so.' Announce to the Sangha: 'Is there anything not yet asked? If there is anything not yet asked, it should be asked again; if it has already been asked, remain silent.' The Preceptor (戒師) should chant: 'Venerable Sangha, listen! This is so-and-so, receiving the full ordination from Upadhyaya so-and-so. This so-and-so is requesting to receive the full ordination from the Sangha, with Upadhyaya so-and-so. So-and-so himself says that he is pure and has no obstructive Dharmas, he has the three robes and alms bowl, so-and-so's Upadhyaya is so-and-so. If the Sangha deems the time appropriate and permits listening, the Sangha should grant so-and-so the full ordination, with Upadhyaya so-and-so. Thus it is announced.' 'Venerable Sangha, listen! This is so-and-so, receiving the full ordination from Upadhyaya so-and-so. This so-and-so is requesting to receive the full ordination from the Sangha, with Upadhyaya so-and-so. So-and-so himself says that he is pure and has no obstructive Dharmas, he has the three robes and alms bowl, so-and-so's Upadhyaya is so-and-so. The Sangha is now granting so-and-so the full ordination, with Upadhyaya so-and-so. Which elders approve of the Sangha granting so-and-so the full ordination, with Upadhyaya so-and-so, let that elder remain silent; if they do not approve, then speak. This is the end of the first Karma (羯磨) statement.' The second time, the same matter is stated again: 'Venerable Sangha, listen! This is so-and-so, receiving the full ordination from Upadhyaya so-and-so. Is so-'
甲，從僧中乞受具足，和尚某甲。某甲自說清凈無遮道法，三衣缽具，某甲和尚某甲。僧今與某甲受具足，和尚某甲。誰諸長老忍僧與某甲受具足，和尚某甲，是長老默然，若不忍便說。是第二羯磨說竟。』第三是事更說：『大德僧聽！是某甲，從和尚某甲受具足。是某甲，從僧中乞受具足，和尚某甲。某甲自說清凈無遮道法，三衣缽具，某甲和尚某甲。僧今與某甲受具足，和尚某甲。誰諸長老忍僧與某甲受具足，和尚某甲，是長老默然，若不忍便說。是第三羯磨說竟。』『僧與某甲受具足竟，某甲和尚某甲，僧忍，默然故，是事如是持。』
「若問：『汝幾歲？』應言：『未有歲。』『何時？』『若冬、若春、若夏、有閏、無閏，是時節，汝盡壽應憶念。』即時應說四依：『汝某甲聽！是佛婆伽婆知見，釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為受具足人說四依。依是法比丘出家受具足，成比丘法。何等四依？依糞掃衣，比丘出家受具足成比丘法。若更得白麻衣、赤麻衣、褐衣、憍施耶衣、翅夷羅衣、欽跋羅衣、劫貝衣，如是等余清凈衣，是一切盈長得。是中依糞掃衣，能盡壽受用不？若能當言：「能。」依乞食，比丘出家受具足，成比丘法。若更得為作食、月生食，月八日、二十三日、十四日、二十九
【現代漢語翻譯】 現代漢語譯本： 『某甲（受戒者姓名），從僧團中請求接受具足戒，和尚是某甲（戒和尚姓名）。某甲（受戒者姓名）自述清凈無遮道法，三衣缽具已備，和尚是某甲（戒和尚姓名）。僧團現在要給某甲（受戒者姓名）授具足戒，和尚是某甲（戒和尚姓名）。哪位長老允許僧團給某甲（受戒者姓名）授具足戒，和尚是某甲（戒和尚姓名）？如果長老們默然不語，即表示允許；若有不同意者，請發言。』這是第二次羯磨（羯磨：佛教儀式）說完了。 『大德僧團請聽！這位某甲（受戒者姓名），從和尚某甲（戒和尚姓名）處請求接受具足戒。這位某甲（受戒者姓名），從僧團中請求接受具足戒，和尚是某甲（戒和尚姓名）。某甲（受戒者姓名）自述清凈無遮道法，三衣缽具已備，和尚是某甲（戒和尚姓名）。僧團現在要給某甲（受戒者姓名）授具足戒，和尚是某甲（戒和尚姓名）。哪位長老允許僧團給某甲（受戒者姓名）授具足戒，和尚是某甲（戒和尚姓名）？如果長老們默然不語，即表示允許；若有不同意者，請發言。』這是第三次羯磨說完了。 『僧團已經給某甲（受戒者姓名）授了具足戒，和尚是某甲（戒和尚姓名），僧團認可此事，因為大家保持了沉默。此事就這樣決定了。』
『如果問：『你幾歲？』應該回答：『沒有歲數。』『什麼時候？』『無論是冬天、春天、夏天，有閏月或沒有閏月，這些時節，你都要盡一生憶念。』立刻應該說四依（四依：比丘生活的四種依靠）：『你某甲（受戒者姓名）聽著！這是佛婆伽婆（Bhagavat，世尊）的知見，釋迦牟尼（Sakyamuni）多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），為接受具足戒的人說了四依。依靠這些法，比丘出家受具足戒，成為比丘。哪四依呢？依靠糞掃衣（Pamsukula，從垃圾堆或丟棄物中撿來的布縫製的衣服），比丘出家受具足戒，成為比丘。如果能得到白麻衣、赤麻衣、褐衣、憍施耶衣（Kauseya，絲綢衣）、翅夷羅衣（Kshiraka，細麻布衣）、欽跋羅衣（Kambala，毛織衣）、劫貝衣（Karpassa，棉布衣）等其他清凈的衣服，這些都可以額外獲得。在這其中，依靠糞掃衣，能盡一生受用嗎？』如果能，就應該回答：『能。』依靠乞食，比丘出家受具足戒，成為比丘。如果能得到為他做的食物、月生食（每月初一的供養），月八日、二十三日、十四日、二十九
【English Translation】 English version: 'So-and-so (name of the novice), requests full ordination from the Sangha, with So-and-so (name of the preceptor) as the Upadhyaya (preceptor). So-and-so (name of the novice) declares himself to be pure and free from obstacles to the path, having the three robes and bowl, with So-and-so (name of the preceptor) as the Upadhyaya. The Sangha now grants full ordination to So-and-so (name of the novice), with So-and-so (name of the preceptor) as the Upadhyaya. Which of the elders approves of the Sangha granting full ordination to So-and-so (name of the novice), with So-and-so (name of the preceptor) as the Upadhyaya? If the elders remain silent, it indicates approval; if anyone disapproves, let him speak.' This concludes the second Karma (Karma: Buddhist ritual). 'Venerable Sangha, listen! This So-and-so (name of the novice) requests full ordination from Upadhyaya So-and-so (name of the preceptor). This So-and-so (name of the novice) requests full ordination from the Sangha, with So-and-so (name of the preceptor) as the Upadhyaya. So-and-so (name of the novice) declares himself to be pure and free from obstacles to the path, having the three robes and bowl, with So-and-so (name of the preceptor) as the Upadhyaya. The Sangha now grants full ordination to So-and-so (name of the novice), with So-and-so (name of the preceptor) as the Upadhyaya. Which of the elders approves of the Sangha granting full ordination to So-and-so (name of the novice), with So-and-so (name of the preceptor) as the Upadhyaya? If the elders remain silent, it indicates approval; if anyone disapproves, let him speak.' This concludes the third Karma. 'The Sangha has now granted full ordination to So-and-so (name of the novice), with So-and-so (name of the preceptor) as the Upadhyaya. The Sangha approves, as indicated by their silence. This matter is thus concluded.'
'If asked: 'How old are you?' You should answer: 'I have no age.' 'When?' 'Whether it is winter, spring, or summer, with or without a leap month, these are the seasons that you should remember throughout your life.' Immediately, the four supports (Four supports: the four resources upon which a bhikkhu relies) should be stated: 'You, So-and-so (name of the novice), listen! This is the knowledge of the Buddha Bhagavat (Bhagavat, the Blessed One), Sakyamuni (Sakyamuni) Tathagata (Tathagata, Thus Gone), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), who has spoken the four supports for those receiving full ordination. Relying on these practices, a bhikkhu leaves home, receives full ordination, and becomes a bhikkhu. What are the four supports? Relying on robes made from discarded cloth (Pamsukula, robes made from cloth collected from dust heaps or discarded places), a bhikkhu leaves home, receives full ordination, and becomes a bhikkhu. If one obtains white linen robes, red linen robes, brown robes, Kauseya robes (Kauseya, silk robes), Kshiraka robes (Kshiraka, fine linen robes), Kambala robes (Kambala, woolen robes), Karpassa robes (Karpassa, cotton robes), and other such pure robes, these are all additional gains. Among these, relying on robes made from discarded cloth, can you use them throughout your life?' If you can, you should answer: 'I can.' Relying on alms food, a bhikkhu leaves home, receives full ordination, and becomes a bhikkhu. If one obtains food prepared for him, monthly offerings (offerings made on the first day of the month), the eighth, twenty-third, fourteenth, twenty-ninth
日、十五日、三十日、月一日、十六日眾僧食、別房食、請食，若僧若私，如是等余清凈食，是一切盈長得。是中依乞食，能盡壽受用不？若能當言：「能。」依樹下止，比丘出家受具足，成比丘法。若更得溫室講堂殿樓、一重舍、閣屋、平覆屋、地窟、山窟、湮頭勒迦臥具、漫頭勒迦臥具、禪頭勒迦臥具，下至草敷葉敷，如是等余清凈房舍臥具，是一切盈長得。是中依樹下止，能盡壽受用不？若能當言：「能。」依陳棄藥，比丘出家受具足，成比丘法。若更得四種含消藥：酥、油、蜜、石蜜；四種凈脂：熊脂、驢脂、豬脂、鳣脂；五種根藥：舍利、姜、赤附子、波提鞞沙、昌蒲根；五種果藥：訶梨勒、鞞醯勒、阿摩勒、胡椒、蓽茇羅；五種鹽：黑鹽、白鹽、紫鹽、赤鹽、鹵土鹽；五種湯：根湯、莖湯、葉湯、花湯、果湯；五種樹膠藥：興渠、薩阇羅薩諦、掖諦、掖提諦、掖婆那，如是等余清凈藥，是一切盈長得。是中依陳棄藥，能盡壽受用不？若能當言：「能。」
「『汝某甲聽！佛婆伽婆知見，釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀，為受具足比丘說四墮法。若比丘於是四墮法，若作一一法，是非比丘、非沙門、非釋子，失比丘法。如多羅樹頭斷更不生、不青、不長、不廣；比丘亦如是，於四墮法若犯
【現代漢語翻譯】 現代漢語譯本：每月初一、十五、三十、以及月末的最後一天（月一日）、十六日，僧眾的食物、特別準備的房間食物、被邀請的食物，無論是僧眾的還是私人的，像這些其他的清凈食物，都是可以額外獲得的。在這種情況下，依靠乞食，能夠終身受用嗎？如果能，就應該回答：『能。』依靠在樹下居住，比丘出家受具足戒，成為比丘的修行方式。如果還能得到溫室、講堂、殿樓、單層房屋、閣樓、平頂房屋、地窖、山洞、用粗糙材料製成的臥具（湮頭勒迦臥具）、用蔓草製成的臥具（漫頭勒迦臥具）、用禪草製成的臥具（禪頭勒迦臥具），甚至只是草或樹葉鋪成的床鋪，像這些其他的清凈房舍臥具，都是可以額外獲得的。在這種情況下，依靠在樹下居住，能夠終身受用嗎？如果能，就應該回答：『能。』依靠被丟棄的藥物，比丘出家受具足戒，成為比丘的修行方式。如果還能得到四種可以含化消食的藥物：酥油、食用油、蜂蜜、石蜜；四種清凈的動物脂肪：熊脂、驢脂、豬脂、鱣魚脂；五種根莖類的藥物：舍利（Śarīra，遺骨）、姜、赤附子、波提鞞沙（Potivisa，藥草名）、菖蒲根；五種果實類的藥物：訶梨勒（Haritaki，訶子）、鞞醯勒（Bibhitaka，毗醯子）、阿摩勒（Amalaki，庵摩羅果）、胡椒、蓽茇羅（Pippali）；五種鹽：黑鹽、白鹽、紫鹽、赤鹽、鹵土鹽；五種湯：根湯、莖湯、葉湯、花湯、果湯；五種樹膠類的藥物：興渠（Hing，阿魏）、薩阇羅薩諦（Sarjarasa，松脂）、掖諦（Yaksati，樹膠名）、掖提諦（Yaksatati，樹膠名）、掖婆那（Yaksavana，樹膠名），像這些其他的清凈藥物，都是可以額外獲得的。在這種情況下，依靠被丟棄的藥物，能夠終身受用嗎？如果能，就應該回答：『能。』 『你某甲（姓名）聽著！佛婆伽婆（Bhagavat，世尊）具有知見，釋迦牟尼（Śākyamuni）多陀阿伽度（Tathāgata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyaksambuddha，正等覺者），為受過具足戒的比丘宣說了四種墮落之法。如果比丘觸犯了這四種墮落之法中的任何一種，就不是比丘、不是沙門（Śrāmaṇa，出家修行者）、不是釋迦的弟子，喪失了比丘的資格。就像多羅樹（Tala tree）的樹頭被砍斷後，不再生長、不再青翠、不再長高、不再擴充套件一樣；比丘也是如此，如果觸犯了四種墮落之法中的任何一種，
【English Translation】 English version: On the first, fifteenth, thirtieth, and the last day of the month (month first), and sixteenth days of the month, food for the Sangha, food from separate rooms, invited food, whether for the Sangha or private individuals, such other pure foods are all permissible as extra gains. In this situation, relying on alms food, can you use it for your whole life? If you can, you should say: 'I can.' Relying on dwelling under a tree, a Bhikshu (monk) having left home and received full ordination, becomes a Bhikshu's practice. If one further obtains a greenhouse, lecture hall, temple building, single-story house, attic, flat-roofed house, cellar, mountain cave, rough bedding (Yantoulejia bedding), vine bedding (Mantoulejia bedding), meditation bedding (Chantoulejia bedding), down to bedding made of grass or leaves, such other pure dwellings and bedding are all permissible as extra gains. In this situation, relying on dwelling under a tree, can you use it for your whole life? If you can, you should say: 'I can.' Relying on discarded medicine, a Bhikshu having left home and received full ordination, becomes a Bhikshu's practice. If one further obtains four kinds of dissolving medicines: ghee, oil, honey, rock candy; four kinds of pure animal fats: bear fat, donkey fat, pig fat, sturgeon fat; five kinds of root medicines: Śarīra (relics), ginger, red aconite, Potivisa (a type of herb), calamus root; five kinds of fruit medicines: Haritaki (chebulic myrobalan), Bibhitaka (belleric myrobalan), Amalaki (Indian gooseberry), pepper, Pippali (long pepper); five kinds of salt: black salt, white salt, purple salt, red salt, saline soil salt; five kinds of soup: root soup, stem soup, leaf soup, flower soup, fruit soup; five kinds of tree gum medicines: Hing (asafoetida), Sarjarasa (pine resin), Yaksati (a type of tree gum), Yaksatati (a type of tree gum), Yaksavana (a type of tree gum), such other pure medicines are all permissible as extra gains. In this situation, relying on discarded medicine, can you use it for your whole life? If you can, you should say: 'I can.' 'You, so-and-so (name), listen! The Buddha Bhagavat (World-Honored One), with knowledge and vision, Śākyamuni (Sage of the Shakya clan), Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), has spoken of the four downfalling Dharmas (teachings) for Bhikshus who have received full ordination. If a Bhikshu commits any one of these four downfalling Dharmas, he is no longer a Bhikshu, not a Śrāmaṇa (ascetic), not a disciple of Śākya, and loses the status of a Bhikshu. Just as the top of a Tala tree (palmyra palm) is cut off and no longer grows, no longer green, no longer tall, no longer wide; so too is a Bhikshu, if he commits any one of the four downfalling Dharmas,
一一法，非比丘、非沙門、非釋子，失比丘法。佛種種因緣呵欲、欲想、欲欲、欲覺、欲熱；讚歎斷欲、除欲想、滅欲熱。若比丘共諸比丘入戒法中，不捨戒、戒羸不出，作淫法乃至共畜生，是非比丘、非沙門、非釋子，失比丘法。汝是中盡壽不應作。是事能持不？若能當言：「能。」佛種種因緣訶不與取，讚歎不盜，乃至一線一針一滴油分齊，五錢若五錢直，比丘若不與取，是事故，若王、若王等捉，若殺、若系、若驅出，如是語：「汝小、汝愚、汝賊、汝偷。」如是比丘不與取，非比丘、非沙門、非釋子，失比丘法。汝是中盡壽不應作。是事能持不？若能當言：「能。」佛種種因緣訶奪他命，讚歎不奪命，乃至蟻子，不應故奪命，何況人？若比丘自手故奪人命、若遣人持刀殺、若教死、若贊死，若作是語：「咄！丈夫，用惡活為？死勝生。」隨心隨思種種因緣教死、贊死，若坑殺、若弶殺、若機撥殺、若蹈殺、若比陀羅殺、若半比陀羅殺、若斷命殺、若墮人胎、若按腹墮胎、若排著火中、若排著水中、若在高上排著下殺、若道路遣使殺，乃至母腹中初得二根：身根、命根，初在胎中瞋欲殺，從是因緣死，非比丘、非沙門、非釋子，失比丘法。是中盡壽不應作。是事能持不？若能當言：「能。」佛種種因緣訶妄語，
【現代漢語翻譯】 現代漢語譯本 一一法，如果（行為）不符合比丘（bhiksu，佛教出家男眾）、沙門（sramana，指修行者）、釋子（Sakya-putra，釋迦牟尼的弟子）的身份，就喪失了比丘的資格。佛陀以各種因緣呵斥貪慾、對欲的思念、對欲的追求、對欲的覺察、以及因欲而生的煩惱；讚歎斷除貪慾、去除對欲的思念、滅除因欲而生的煩惱。如果比丘與其他比丘一起進入戒律的約束中，不捨棄戒律，即使戒律變得薄弱也不退出，卻行淫慾之事，甚至與畜生髮生關係，那麼他就不是比丘、不是沙門、不是釋子，喪失了比丘的資格。你們在有生之年都不應該做這樣的事。這件事能夠遵守嗎？如果能，就回答：『能。』佛陀以各種因緣呵斥不予而取（偷盜），讚歎不偷盜，哪怕是一線、一針、一滴油，哪怕是價值五錢的東西，如果比丘偷盜，因為這個緣故，如果國王或與國王地位相等的人抓住他，或者殺了他、或者囚禁了他、或者驅逐了他，並且這樣說：『你渺小、你愚蠢、你是個賊、你是個小偷。』這樣的比丘因為偷盜，就不是比丘、不是沙門、不是釋子，喪失了比丘的資格。你們在有生之年都不應該做這樣的事。這件事能夠遵守嗎？如果能，就回答：『能。』佛陀以各種因緣呵斥奪取他人性命，讚歎不奪取性命，哪怕是螞蟻，也不應該故意奪取其性命，更何況是人？如果比丘親手故意殺人、或者派人持刀殺人、或者教唆他人去死、或者讚美死亡，或者說這樣的話：『唉！大丈夫，活著有什麼用？死了比活著更好。』隨心所欲地以各種因緣教唆他人去死、讚美死亡，或者挖坑殺人、或者用陷阱殺人、或者用機械裝置殺人、或者踐踏殺人、或者用比陀羅（一種刑具）殺人、或者用半比陀羅殺人、或者斷命殺人、或者使人墮胎、或者按壓腹部使人墮胎、或者把人推到火中、或者把人推到水中、或者在高處把人推到低處摔死、或者在道路上派人去殺，乃至在母親腹中剛開始形成兩個根（身根、命根）時，剛在胎中就生起嗔恨之心想要殺害，因為這個因緣而死亡，那麼他就不是比丘、不是沙門、不是釋子，喪失了比丘的資格。你們在有生之年都不應該做這樣的事。這件事能夠遵守嗎？如果能，就回答：『能。』佛陀以各種因緣呵斥妄語。
【English Translation】 English version Any act that is not in accordance with the qualities of a bhiksu (bhiksu, a Buddhist monk), a sramana (sramana, a religious ascetic), or a Sakya-putra (Sakya-putra, a disciple of Sakyamuni) results in the loss of the status of a bhiksu. The Buddha, through various causes and conditions, condemns lust, lustful thoughts, lustful desires, lustful perceptions, and the heat of lust; he praises the abandonment of lust, the removal of lustful thoughts, and the extinguishing of the heat of lust. If a bhiksu, together with other bhiksus, enters into the precepts, does not abandon the precepts, and even if the precepts become weak, does not withdraw, but engages in sexual acts, even with animals, then he is not a bhiksu, not a sramana, not a Sakya-putra, and loses the status of a bhiksu. You should not do such things for the rest of your life. Can you uphold this? If you can, say 'I can.' The Buddha, through various causes and conditions, condemns taking what is not given (stealing), and praises not stealing, even so much as a thread, a needle, a drop of oil, or something worth five coins. If a bhiksu steals, and because of this, if a king or someone of equal status to a king apprehends him, or kills him, or imprisons him, or expels him, and says, 'You are small, you are foolish, you are a thief, you are a robber,' such a bhiksu, because of stealing, is not a bhiksu, not a sramana, not a Sakya-putra, and loses the status of a bhiksu. You should not do such things for the rest of your life. Can you uphold this? If you can, say 'I can.' The Buddha, through various causes and conditions, condemns taking the life of another, and praises not taking life, even that of an ant. One should not intentionally take life, let alone that of a human being. If a bhiksu intentionally takes the life of a human being with his own hand, or sends someone to kill with a knife, or instigates death, or praises death, or says such words as, 'Alas! O man, what is the use of living a miserable life? Death is better than life,' and according to his thoughts and various causes and conditions, instigates death or praises death, or kills by digging a pit, or kills by using a trap, or kills by using a machine, or kills by trampling, or kills by using a bhidara (a type of torture device), or kills by using a half-bhidara, or kills by cutting off life, or causes an abortion, or presses the abdomen to cause an abortion, or throws someone into a fire, or throws someone into water, or pushes someone from a high place to a low place to kill them, or sends someone on the road to kill, even when the two roots (body root, life root) have just begun to form in the mother's womb, and hatred arises in the womb, desiring to kill, and death results from this cause, then he is not a bhiksu, not a sramana, not a Sakya-putra, and loses the status of a bhiksu. You should not do such things for the rest of your life. Can you uphold this? If you can, say 'I can.' The Buddha, through various causes and conditions, condemns false speech.
讚歎不妄語，乃至戲笑不應妄語，何況故妄語！若比丘自知空無過人法，自讚：「我得阿羅漢果證、若向阿羅漢，我得阿那含果證、若向阿那含，我得斯陀含果證、若向斯陀含，我得須陀洹果證、若向須陀洹；我得第一禪、第二第三第四禪；我得慈悲喜捨、空處定、識處定、無所有處定、非有想非無想處定、滅盡定、不凈觀、安那般那念；諸天來至我所，諸龍、閱叉、浮陀羅鬼、比舍阇鬼、拘盤茶鬼、羅剎鬼，如是鬼輩問我、我亦問彼，彼亦答我、我亦答彼。」是事空無妄語，是非比丘非沙門、非釋子，失比丘法。是中盡壽不應作。是事能持不？若能當言：「能。」
「『汝某甲聽！初罪眾不可起。第二罪眾雖可起，幾時覆藏？隨時應行波利婆沙。波利婆沙竟，六夜應行摩那埵，二十比丘眾中與出罪。是事眾中可恥，為人所輕。是中汝不得故出精。是事能不作不？若能當言：「爾。」不得故觸女人身。是事能不作不？若能當言：「爾。」不得向女人惡口語。是事能不作不？若能當言：「爾。」不得女人前自嘆供養身。是事能不作不？若能當言：「爾。」不得媒嫁女人。是事能不作不？若能當言：「爾。」不得自起房，佛聽應作，不聽不應作。是事能不作不？若能當言：「爾。」不得起大房，佛聽應作，不聽不應
【現代漢語翻譯】 現代漢語譯本 讚美不應虛妄，乃至開玩笑時也不應說謊，更何況是故意說謊！如果比丘明知自己沒有超越常人的修行，卻自我吹噓：『我已證得阿羅漢果（A luo han guo，斷盡煩惱，達到涅槃的聖者），或已趨向阿羅漢果位；我已證得阿那含果（A na han guo，不還果，不再輪迴欲界的聖者），或已趨向阿那含果位；我已證得斯陀含果（Si tuo han guo，一來果，再來欲界一次的聖者），或已趨向斯陀含果位；我已證得須陀洹果（Xu tuo huan guo，入流果，進入聖者之流的聖者），或已趨向須陀洹果位；我已獲得初禪、第二禪、第三禪、第四禪；我已獲得慈悲喜捨四無量心、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅盡定、不凈觀、安那般那念（An na ban na nian，入出息念）；諸天來到我這裡，諸龍、閱叉（Yue cha，夜叉，一種鬼神）、浮陀羅鬼（Fu tuo luo gui，一種鬼）、比舍阇鬼（Bi she she gui，食肉鬼）、拘盤茶鬼（Ju pan tuo gui，守宮鬼）、羅剎鬼（Luo cha gui，惡鬼），這些鬼類問我問題，我也問他們問題，他們回答我問題，我也回答他們問題。』如果這些事情都是虛假不實的謊言，那麼此人就不是比丘，不是沙門（Sha men，出家修道者），不是釋迦牟尼佛的弟子，喪失了作為比丘的資格。這些事情終身都不應該做。你能做到嗎？如果能做到，就回答：『能。』 『你某某人聽著！初犯的罪行，大眾不能為你舉行懺悔儀式。第二次犯的罪行，大眾雖然可以為你舉行懺悔儀式，但你隱瞞了多久？應該按照時間長短進行波利婆沙（Bo li po sha，別住，一種懺悔儀式）。波利婆沙結束后，六個晚上應該進行摩那埵（Mo na tuo，正意，一種懺悔儀式），然後在二十位比丘的僧團中為你進行出罪儀式。這件事在僧團中是可恥的，會被人輕視。在這期間，你不能故意遺精。你能不做這件事嗎？如果能做到，就回答：『能。』不能故意觸控女人的身體。你能不做這件事嗎？如果能做到，就回答：『能。』不能對女人說惡語。你能不做這件事嗎？如果能做到，就回答：『能。』不能在女人面前自我吹噓自己的供養。你能不做這件事嗎？如果能做到，就回答：『能。』不能為女人做媒。你能不做這件事嗎？如果能做到，就回答：『能。』不能自己建造房屋，佛允許建造的可以建造，不允許建造的就不應該建造。你能不做這件事嗎？如果能做到，就回答：『能。』不能建造大型房屋，佛允許建造的可以建造，不允許建造的就不應該建造。
【English Translation】 English version Praise should not be false, and one should not lie even in jest, let alone intentionally! If a Bhikkhu (Bi qiu, Buddhist monk) knows that he has no superior attainments, yet boasts: 'I have attained the Arhat fruit (A luo han guo, a perfected being who has extinguished all defilements and attained Nirvana), or I am on the path to Arhatship; I have attained the Anagami fruit (A na han guo, a 'non-returner' who will not be reborn in the desire realm), or I am on the path to Anagami; I have attained the Sakadagami fruit (Si tuo han guo, a 'once-returner' who will be reborn in the desire realm only once more), or I am on the path to Sakadagami; I have attained the Sotapanna fruit (Xu tuo huan guo, a 'stream-enterer' who has entered the stream of enlightenment), or I am on the path to Sotapanna; I have attained the first Jhana, the second, third, and fourth Jhanas; I have attained loving-kindness, compassion, joy, and equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, the cessation of perception and feeling, the contemplation of impurity, mindfulness of breathing (An na ban na nian); Devas (gods) come to me, Nagas (dragons), Yakshas (Yue cha, a type of spirit), Bhutas (Fu tuo luo gui, a type of ghost), Pisacas (Bi she she gui, flesh-eating demons), Kumbhandas (Ju pan tuo gui, a type of demon), Rakshasas (Luo cha gui, a type of demon), these kinds of spirits ask me questions, and I ask them questions, they answer my questions, and I answer their questions.' If these things are false and untrue lies, then this person is not a Bhikkhu, not a Sramana (Sha men, a religious ascetic), not a disciple of Shakyamuni Buddha, and has lost the qualifications of a Bhikkhu. These things should not be done for the rest of one's life. Can you uphold this? If you can, say: 'I can.' 'You, so-and-so, listen! For the first offense, the Sangha (community) cannot perform a confession ceremony for you. For the second offense, although the Sangha can perform a confession ceremony for you, how long did you conceal it? You should undergo Parivasa (Bo li po sha, a period of probation) according to the length of time. After the Parivasa is completed, you should undergo Manatta (Mo na tuo, a period of penance) for six nights, and then the Sangha of twenty Bhikkhus will perform the ceremony of absolving you of the offense. This matter is shameful in the Sangha and will be looked down upon. During this time, you must not intentionally emit semen. Can you not do this? If you can, say: 'I can.' You must not intentionally touch a woman's body. Can you not do this? If you can, say: 'I can.' You must not speak harsh words to a woman. Can you not do this? If you can, say: 'I can.' You must not boast about your offerings in front of a woman. Can you not do this? If you can, say: 'I can.' You must not act as a matchmaker for a woman. Can you not do this? If you can, say: 'I can.' You must not build a house yourself; you may build what the Buddha allows, and you should not build what is not allowed. Can you not do this? If you can, say: 'I can.' You must not build a large house; you may build what the Buddha allows, and you should not build what is not allowed.
作。是事能不作不？若能當言：「爾。」無根罪不得謗他人。是事能不作不？若能當言：「爾。」少許罪因緣不得謗言大罪。是事能不作不？若能當言：「爾。」不得勤破僧。是事能不作不？若能當言：「爾。」不得佐破僧人。是事能不作不？若能當言：「爾。」不應毀辱他家。是事能不作不？若能當言：「爾。」不得性戾難教。是事能不作不？若能當言：「爾。」
「『當善謙下心樂順從教誨，汝受戒竟，得具滿和尚、具滿阿阇梨、具滿比丘僧、好國土、好行道處，如轉輪王愿。汝今已具滿，當加敬三寶：佛寶、法寶、比丘僧寶，當學三學：正戒學、正心學、正慧學，求三脫門：空、無相、無作，當勤三業：坐禪、誦經、勸化眾事。行如是法開甘露門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛、佛道，譬如青蓮華、白蓮華、紅蓮華、赤蓮華，在水中日日增長。汝亦如是，比丘法中日日增長。共余戒，和尚阿阇梨廣教汝。汝已受具足竟。』」
釋師子法中， 一切妙善集； 深入無崖際， 功德之寶海。 是愿轉輪王， 天王善法王； 常求作沙門， 不遂汝已得。 精勤行三業， 佛法無量種； 汝常憶念法， 逮諸無礙智。 如蓮華在水， 漸漸日增長；
【現代漢語翻譯】 現代漢語譯本 不造作。這件事你能不做嗎？如果能，就回答：『能』。沒有根據的罪名，不得誹謗他人。這件事你能不做嗎？如果能，就回答：『能』。因為微小的罪過，不得誹謗說是大罪。這件事你能不做嗎？如果能，就回答：『能』。不得勤奮地破壞僧團的和合。這件事你能不做嗎？如果能，就回答：『能』。不得幫助破壞僧團的人。這件事你能不做嗎？如果能，就回答：『能』。不應該毀壞侮辱他人的家。這件事你能不做嗎？如果能，就回答：『能』。不得性情乖戾難以教導。這件事你能不做嗎？如果能，就回答：『能』。 『應當以善良謙卑的心樂於順從教誨，你受戒完畢，得到具滿和尚（Upadhyaya，親教師）、具滿阿阇梨（Acharya，軌範師）、具滿比丘僧（Bhikkhu Sangha，比丘僧團）、好的國土、好的修行之處，如轉輪王（Chakravartin，統治世界的理想君主）所愿。你現在已經具足圓滿，應當更加敬重三寶（Triratna）：佛寶（Buddha Ratna，佛陀）、法寶（Dharma Ratna，佛法）、比丘僧寶（Sangha Ratna，比丘僧團），應當學習三學（Trisiksa）：正戒學（Adhisila-siksa，戒律的學習）、正心學（Adhicitta-siksa，禪定的學習）、正慧學（Adhiprajna-siksa，智慧的學習），尋求三脫門（Tri Vimoksa）：空（Sunyata，空性）、無相（Animitta，無相）、無作（Apranihita，無愿），應當勤奮於三業（Tri-karma）：坐禪、誦經、勸化眾生。修行這樣的法就能開啟甘露門（Amrita-dvara，不死之門），得到須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）、佛道，譬如青蓮華、白蓮華、紅蓮華、赤蓮華，在水中日日增長。你也像這樣，在比丘法中日日增長。其餘的戒律，和尚阿阇梨會廣泛地教導你。你已經受具足戒完畢。』 在釋迦牟尼佛（Sakyamuni Buddha）的教法中，一切美妙善良都聚集；深入其中沒有邊際，如同功德的珍寶之海。愿你成為轉輪王，天王，善法之王；常常尋求做沙門（Sramana，出家修行者），即使未能如願，你已經得到了（比轉輪王更好的果位）。精勤修行身口意三業，佛法有無量種類；你常常憶念佛法，就能獲得諸種無礙的智慧。如同蓮華在水中，漸漸地每日增長；
【English Translation】 English version Do not fabricate. Can you refrain from doing this? If you can, answer: 'Yes.' Do not slander others with baseless accusations. Can you refrain from doing this? If you can, answer: 'Yes.' Do not slander minor offenses as major ones. Can you refrain from doing this? If you can, answer: 'Yes.' Do not diligently try to disrupt the harmony of the Sangha (community). Can you refrain from doing this? If you can, answer: 'Yes.' Do not assist those who disrupt the Sangha. Can you refrain from doing this? If you can, answer: 'Yes.' You should not destroy or insult the homes of others. Can you refrain from doing this? If you can, answer: 'Yes.' Do not be of a perverse and difficult-to-teach nature. Can you refrain from doing this? If you can, answer: 'Yes.' 『You should be of a kind and humble mind, delighting in obediently following the teachings. Now that you have completed the ordination, may you obtain a fully qualified Upadhyaya (preceptor), a fully qualified Acharya (teacher), a fully qualified Bhikkhu Sangha (community of monks), a good country, and a good place for practice, as desired by a Chakravartin (wheel-turning king). Now that you are fully accomplished, you should further revere the Three Jewels (Triratna): the Buddha Ratna (Buddha Jewel), the Dharma Ratna (Dharma Jewel), and the Sangha Ratna (Sangha Jewel). You should study the Three Learnings (Trisiksa): Adhisila-siksa (the learning of morality), Adhicitta-siksa (the learning of concentration), and Adhiprajna-siksa (the learning of wisdom). Seek the Three Doors of Liberation (Tri Vimoksa): Sunyata (emptiness), Animitta (signlessness), and Apranihita (wishlessness). You should diligently engage in the three karmas (Tri-karma): meditation, reciting scriptures, and encouraging all beings. Practicing in this way opens the Amrita-dvara (gate of immortality), and you will attain the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and the path of Buddhahood, just like blue lotuses, white lotuses, red lotuses, and crimson lotuses that grow daily in the water. You are also like this, growing daily in the Dharma of the Bhikkhus. The Upadhyaya and Acharya will extensively teach you the remaining precepts. You have now completed the full ordination.』 In the Dharma of Sakyamuni Buddha, all that is wonderful and good gathers; delving deeply into it is without limit, like an ocean of meritorious treasures. May you become a Chakravartin, a Deva King, a King of Good Dharma; always seeking to be a Sramana (ascetic), even if you do not achieve that, you have already obtained (a state better than that of a Chakravartin). Diligently practice the three karmas of body, speech, and mind; the Buddha's teachings are of immeasurable kinds; may you always remember the Dharma, and attain all unobstructed wisdom. Like a lotus in the water, gradually growing day by day;
汝亦如是信， 戒聞定慧增。 余戒佛所制， 和尚師當教。 眾中禮繞竟， 喜各從所樂。
(七法中受具足戒法第一竟)
十誦律卷第二十一 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十二(第四誦之二)
後秦北印度三藏弗若多羅譯
七法中布薩法第二
佛在王舍城，是時世尊未聽諸比丘布薩、未聽布薩羯磨、未聽說波羅提木叉、未聽會坐。爾時異道梵志問諸比丘：「汝有布薩、布薩羯磨、說波羅提木叉會坐不？」答言：「不作。」異道梵志嫉妒譏嫌責數言：「余沙門、婆羅門，尚有布薩、布薩羯磨、說波羅提木叉會坐。汝諸沙門釋子自稱：『善好有德。』而不作布薩、布薩羯磨、說波羅提木叉會坐。」有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛語諸比丘：「從今聽作布薩、布薩羯磨、說波羅提木叉會坐，如我結戒，半月半月應說波羅提木叉。」
佛在王舍城。爾時長老大劫賓那，在王舍城阿練若窟中住，十五日布薩時獨處坐禪，作是念：「我當往布薩不往耶？當往布薩羯磨不往耶？當往說波羅提木叉不往耶？當往會坐不往耶？清凈成就第一清凈。」佛知大劫賓那所念，佛即如其像
【現代漢語翻譯】 汝也應當如此相信，在戒、聞、定、慧上不斷增長。 其餘的戒律，由佛陀所制定，和尚（Upadhyaya，親教師）和阿阇梨（Acharya，軌範師）應當教導。 在僧團中禮拜和繞佛結束后，大家歡喜地各自去做自己喜歡的事情。
（七法中受具足戒法第一竟）
《十誦律》卷第二十一 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第二十二(第四誦之二)
後秦北印度三藏弗若多羅譯
七法中布薩法第二
佛陀在王舍城（Rajagrha），當時世尊還沒有允許比丘們舉行布薩（Posadha，說戒），沒有允許布薩羯磨（Posadhakarma，說戒儀式），沒有允許宣說波羅提木叉（Pratimoksa，戒經），沒有允許集會共坐。當時，一些外道梵志（Tirthika Brahmanas，其他宗教的修行者）問比丘們：『你們有布薩、布薩羯磨、說波羅提木叉和集會共坐嗎？』比丘們回答說：『我們不舉行。』外道梵志嫉妒、譏諷、責備他們說：『其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司），尚且有布薩、布薩羯磨、說波羅提木叉和集會共坐。你們這些沙門釋子（Sramana Sakyaputra，釋迦牟尼佛的弟子）自稱：『善良美好有德行。』卻不舉行布薩、布薩羯磨、說波羅提木叉和集會共坐。』一些少欲知足、奉行頭陀行（Dhuta，苦行）的比丘，聽到這些事後感到慚愧，於是將這些事全部稟告了佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀對比丘們說：『從今以後允許舉行布薩、布薩羯磨、宣說波羅提木叉和集會共坐，如同我所結的戒律，每半個月應當宣說波羅提木叉。』
佛陀在王舍城。 當時，長老大劫賓那（Mahakappina），住在王舍城阿練若窟（Aranyaka，遠離人煙的處所）中，在十五日布薩時獨自禪坐，心中想：『我應當去參加布薩嗎？還是不參加呢？應當去參加布薩羯磨嗎？還是不參加呢？應當去聽宣說波羅提木叉嗎？還是不參加呢？應當去參加集會共坐嗎？還是不參加呢？我的清凈已經成就了最高的清凈。』佛陀知道大劫賓那心中所想，佛陀立刻顯現出他的形象。
【English Translation】 You should also believe in this way, increasing in morality, learning, concentration, and wisdom. The remaining precepts are established by the Buddha, and the Upadhyaya (preceptor) and Acharya (teacher) should teach them. After the prostrations and circumambulations in the Sangha, everyone happily goes to do what they enjoy.
(End of the first of the seven laws: the law of receiving full ordination)
Vinaya in Ten Recitations, Scroll 21 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 22 (Second of the Fourth Recitation)
Translated by Tripitaka Master Punyatara from Northern India of the Later Qin Dynasty
The Second of the Seven Laws: The Law of Posadha
The Buddha was in Rajagrha (Wangshe City). At that time, the World Honored One had not yet allowed the Bhikkhus (monks) to hold Posadha (Uposatha, observance day), had not allowed the Posadhakarma (Uposatha ceremony), had not allowed the recitation of the Pratimoksa (code of monastic rules), and had not allowed communal gatherings. At that time, some Tirthika Brahmanas (non-Buddhist ascetics) asked the Bhikkhus: 'Do you have Posadha, Posadhakarma, recitation of the Pratimoksa, and communal gatherings?' The Bhikkhus replied: 'We do not.' The Tirthika Brahmanas, being jealous, ridiculed and reproached them, saying: 'Other Sramanas (ascetics) and Brahmanas (priests) still have Posadha, Posadhakarma, recitation of the Pratimoksa, and communal gatherings. You Sramana Sakyaputras (disciples of Sakyamuni Buddha) claim: 'We are virtuous and good.' Yet you do not hold Posadha, Posadhakarma, recitation of the Pratimoksa, and communal gatherings.' Some Bhikkhus who were content with little, practicing Dhuta (ascetic practices), felt ashamed upon hearing these things, and reported all these matters to the Buddha. Because of this cause, the Buddha gathered the Sangha (monastic community). After gathering the Sangha, the Buddha said to the Bhikkhus: 'From now on, I allow you to hold Posadha, Posadhakarma, recitation of the Pratimoksa, and communal gatherings, just as the precepts I have established, the Pratimoksa should be recited every half month.'
The Buddha was in Rajagrha. At that time, the Elder Mahakappina (Great Kappina), was dwelling in an Aranyaka (secluded place) cave in Rajagrha. On the fifteenth day of Posadha, he was sitting alone in meditation, thinking: 'Should I go to attend Posadha or not? Should I go to attend Posadhakarma or not? Should I go to listen to the recitation of the Pratimoksa or not? Should I go to attend the communal gathering or not? My purity has achieved the highest purity.' The Buddha, knowing what Mahakappina was thinking, immediately manifested his image.
入三昧，如三昧心忽然不現，于大劫賓那窟前住，從定起語大劫賓那言：「汝作是念：『我當往布薩、布薩羯磨、說波羅提木叉會坐不往耶？清凈成就第一清凈。』汝婆羅門大劫賓那，汝去布薩、布薩羯磨、說波羅提木叉會坐。何以故？汝是大上座，汝若不恭敬、不貴重、不供養布薩，誰當恭敬供養尊重布薩者？汝布薩去來。」是時佛自捉大劫賓那臂將入布薩眾中。佛到僧中在常處坐，佛語諸比丘：「從今聽二種布薩：一、十四日；二、十五日。一食前，二食后。一晝，二夜。若阿練若處、若聚落邊，從今我聽一布薩共住和合結界。如是應作羯磨，隨幾許和合僧一布薩共住處羯磨結界，若一拘盧舍若二拘盧舍，乃至十拘盧舍。是中應一比丘唱四方界相，若垣、若林、若樹、若山、若石、若道、若河、若池。是時一比丘，應僧中唱：『大德僧聽！某甲比丘唱四方界相，是諸相內是界內。若僧時到僧忍聽，僧是中一布薩共住作結界。如是白。』『大德僧聽！某甲比丘唱四方界相，是諸相內是界內，是中僧一布薩共住作結界。誰諸長老忍是中一布薩共住作結界者默然，誰不忍便說。』『僧是中一布薩共住結界竟，僧忍，默然故，是事如是持。』」
佛在王舍城。爾時長老大迦葉，留僧迦梨耆阇崛山中，著上下衣，以少
因緣故來詣竹園。值天大雨，不得還山，與僧伽梨別宿。迦葉語諸比丘言：「長老！我留僧伽梨耆阇崛山中，著上下衣，以少因緣故來詣竹園。值天大雨不得還山，與僧伽梨別宿。我當云何？」諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛問大迦葉：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今日聽是中一布薩共住結界內作不離衣宿羯磨。應如是作，一心集僧，集僧已，僧中一比丘應唱：『大德僧聽！僧一布薩共住，隨共住幾許結界內，是中除聚落及聚落界，取空地及住處。若僧時到僧忍聽，是中僧一布薩共住結界內作不離衣宿羯磨。如是白。』『大德僧聽！僧一布薩共住，隨幾許結界內，是中除聚落及聚落界，取空地及住處。是中僧一布薩共住結界內作不離衣宿羯磨。誰諸長老忍是中一布薩共住結界內作不離衣宿者默然，誰諸長老不忍便說。』『僧是中一布薩共住結界內作不離衣宿竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時長老舍利弗病，欲一月遊行，僧伽梨大重不能持行，語諸比丘：「諸長老！我病欲一月遊行，僧伽梨大重不能持行。我當云何？」諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛知故問舍利弗：「汝實爾不
【現代漢語翻譯】 現代漢語譯本：因為一些因緣來到竹園。正趕上天降大雨，無法返回山中，與僧伽梨（Samghati，一種袈裟）分開住宿。迦葉（Kasyapa，佛陀的弟子）告訴各位比丘（bhiksu，佛教僧侶）說：『長老們！我將僧伽梨留在耆阇崛山（Grdhrakuta，山名）中，穿著上下衣，因為一些因緣來到竹園。正趕上天降大雨，無法返回山中，與僧伽梨分開住宿。我該怎麼辦呢？』各位比丘將這件事詳細地稟告了佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀問大迦葉：『你確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴各位比丘：『從今天起允許在這裡進行一布薩（uposatha，佛教的齋戒日）共住，在結界（sima，劃定的區域）內進行不離衣宿羯磨（kamma，儀式）。應該這樣做，一心一意地召集僧眾，召集僧眾后，僧眾中的一位比丘應該唱誦：『大德僧眾請聽！僧眾進行一布薩共住，隨共住多少，在結界內，這裡排除聚落（village）以及聚落的邊界，選取空地以及住處。如果僧眾時機已到，僧眾容忍聽許，在這裡僧眾進行一布薩共住，在結界內進行不離衣宿羯磨。這樣稟告。』『大德僧眾請聽！僧眾進行一布薩共住，隨多少結界內，這裡排除聚落以及聚落的邊界，選取空地以及住處。在這裡僧眾進行一布薩共住，在結界內進行不離衣宿羯磨。哪位長老容忍在這裡一布薩共住，在結界內進行不離衣宿的就默然不語，哪位長老不容忍就說出來。』『僧眾在這裡一布薩共住，在結界內進行不離衣宿已經完畢，僧眾容忍，因為默然不語的緣故，這件事就這樣成立。』 佛陀在舍衛國（Sravasti，古印度城市）。當時長老舍利弗（Sariputra，佛陀的弟子）生病，想要一個月，僧伽梨非常沉重，無法拿著行走，告訴各位比丘：『各位長老！我生病想要一個月，僧伽梨非常沉重，無法拿著行走。我該怎麼辦呢？』各位比丘將這件事詳細地稟告了佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀明知故問舍利弗：『你確實是這樣嗎？』
【English Translation】 English version: Due to some circumstances, I came to the Bamboo Grove. It happened to be raining heavily, and I couldn't return to the mountain, so I slept separately from my Samghati (a type of robe). Kasyapa (a disciple of the Buddha) said to the bhiksus (Buddhist monks): 'Venerable elders! I left my Samghati on Mount Grdhrakuta (a mountain name), wearing my upper and lower garments, and came to the Bamboo Grove due to some circumstances. It happened to be raining heavily, and I couldn't return to the mountain, so I slept separately from my Samghati. What should I do?' The bhiksus reported this matter in detail to the Buddha. Because of this circumstance, the Buddha gathered the Sangha (community of monks). After gathering the Sangha, the Buddha asked Maha Kasyapa: 'Is this really the case?' He replied: 'It is indeed so, World Honored One!' The Buddha praised the precepts and the upholding of the precepts in various ways. After praising the precepts and the upholding of the precepts, he said to the bhiksus: 'From today onwards, I allow you to perform the Uposatha (Buddhist day of observance) together here, and to perform the karma (ritual) of not separating from the robe within the sima (designated boundary). It should be done like this: wholeheartedly gather the Sangha. After gathering the Sangha, one bhiksu in the Sangha should announce: 'Venerable Sangha, please listen! The Sangha is performing the Uposatha together. Within the boundary of how much we are staying together, excluding villages and village boundaries, we will take open spaces and dwellings. If the time is right for the Sangha, and the Sangha agrees to listen, here the Sangha will perform the karma of not separating from the robe within the boundary of the Uposatha. This is how it should be announced.' 'Venerable Sangha, please listen! The Sangha is performing the Uposatha together. Within the boundary of how much, excluding villages and village boundaries, we will take open spaces and dwellings. Here the Sangha will perform the karma of not separating from the robe within the boundary of the Uposatha. Whoever among the elders agrees to perform the Uposatha together here, and to not separate from the robe within the boundary, let them remain silent. Whoever among the elders does not agree, let them speak.' 'The Sangha has completed the karma of performing the Uposatha together here, and not separating from the robe within the boundary. The Sangha agrees, and because of the silence, this matter is thus established.' The Buddha was in Sravasti (an ancient Indian city). At that time, the elder Sariputra (a disciple of the Buddha) was ill and wanted to ** for a month. The Samghati was very heavy and he could not carry it while walking. He said to the bhiksus: 'Venerable elders! I am ill and want to ** for a month. The Samghati is very heavy and I cannot carry it while walking. What should I do?' The bhiksus reported this matter in detail to the Buddha. Because of this circumstance, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha, knowing the situation, asked Sariputra: 'Is this really the case?'
？」答言：「實爾。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽老病比丘，欲一月遊行不離僧伽梨宿羯磨。應如是作，一心集僧，是老病比丘，從坐起偏袒著衣、脫革屣入僧中禮僧足䠒跪合掌，應如是語：『諸長老！我某甲，若病、若老，欲一月遊行，我僧伽梨大重不能持行。我某甲，若病、若老，我從僧乞一月不離僧伽梨宿羯磨。僧！我某甲，若老、若病，當與我一月不離僧伽梨宿羯磨，憐愍故。』第二、第三亦如是乞。是時僧應隱實可與不可與，是人若言：『我病。』實不病；若言：『我老。』實不老；若言：『僧伽梨大重。』實不重；不應與是人。若言病、老、僧伽梨大重，實病、老、僧伽梨大重，應與。是中應一比丘唱：『大德僧聽！是某甲，若病、若老，欲一月遊行。是某甲，若病、若老，從僧乞一月不離僧伽梨宿羯磨。若僧時到僧忍聽，某甲，若病、若老，與一月不離僧伽梨宿羯磨。如是白。』白二羯磨。『僧與某甲，若病、若老，一月不離僧伽梨宿羯磨竟，僧忍，默然故，是事如是持！』郁多羅僧、安陀會亦如是。若一月如是，乃至九月亦爾。」
佛在舍衛國，佛語諸比丘：「若僧欲促界廣界，先捨本界。后界若大、若小，應作如是舍。一心集僧，僧中一比丘唱：
【現代漢語翻譯】 現代漢語譯本： 』『確實如此，世尊！』佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，告訴眾比丘：『從今以後，允許年老或生病的比丘，想要一個月不離僧伽梨（Samghati，袈裟）而進行宿羯磨（Sukakarma，一種儀式）。應當這樣做：一心召集僧眾，這位年老或生病的比丘，從座位起身，偏袒右肩，脫掉革屣（鞋子），進入僧眾中，禮拜僧眾的腳，然後跪下合掌，應當這樣說：『諸位長老！我某甲，因為生病或年老，想要一個月，我的僧伽梨太重，無法持行。我某甲，因為生病或年老，我向僧眾乞求一個月不離僧伽梨的宿羯磨。僧眾！我某甲，因為年老或生病，請慈悲地賜予我一個月不離僧伽梨的宿羯磨。』第二次、第三次也像這樣乞求。這時，僧眾應當暗中查實，可以給予或不可以給予。如果這個人說：『我病了。』實際上沒有病；如果他說：『我老了。』實際上不老；如果他說：『僧伽梨太重了。』實際上不重；就不應當給予這個人。如果他說生病、年老、僧伽梨太重，實際上是生病、年老、僧伽梨太重，就應當給予。這裡應當由一位比丘唱言：『大德僧眾請聽！這位某甲，因為生病或年老，想要一個月。這位某甲，因為生病或年老，向僧眾乞求一個月不離僧伽梨的宿羯磨。如果僧眾認為時機已到，僧眾容許，就給予某甲，因為生病或年老，一個月不離僧伽梨的宿羯磨。如是稟白。』進行白二羯磨（兩次宣告）。『僧眾給予某甲，因為生病或年老，一個月不離僧伽梨的宿羯磨完畢，僧眾容許，因為默然，這件事就這樣成立！』郁多羅僧（Uttarasangha，上衣）、安陀會（Antarvasa，內衣）也像這樣。如果一個月這樣，乃至九個月也是這樣。』
佛陀在舍衛國（Sravasti），佛陀告訴眾比丘：『如果僧眾想要縮短界限或擴大界限，先要捨棄原本的界限。後來的界限，無論是大是小，應當這樣做捨棄。一心召集僧眾，僧眾中一位比丘唱言：
【English Translation】 English version: 』『Indeed, Venerable One!』 The Buddha, through various causes and conditions, praised the precepts, praised upholding the precepts. Having praised the precepts and upholding the precepts, he said to the Bhikkhus: 『From now on, I allow elderly or sick Bhikkhus who wish to perform Sukakarma (a ritual) for one month without being separated from their Samghati (outer robe). It should be done as follows: Gather the Sangha with one mind. This elderly or sick Bhikkhu should rise from his seat, arrange his robe over one shoulder, remove his leather sandals, enter the Sangha, bow to the feet of the Sangha, kneel, and join his palms. He should say: 『Venerable Elders! I, so-and-so, because of sickness or old age, wish for one month . My Samghati is too heavy to carry. I, so-and-so, because of sickness or old age, request from the Sangha the Sukakarma of not being separated from my Samghati for one month. Sangha! I, so-and-so, because of old age or sickness, please grant me the Sukakarma of not being separated from my Samghati for one month, out of compassion.』 He should request in the same way a second and third time. At this time, the Sangha should secretly investigate whether it is appropriate to grant or not. If this person says: 『I am sick,』 but is not actually sick; if he says: 『I am old,』 but is not actually old; if he says: 『The Samghati is too heavy,』 but it is not actually heavy; then he should not be granted this. If he says he is sick, old, and the Samghati is too heavy, and he is actually sick, old, and the Samghati is too heavy, then he should be granted it. Here, one Bhikkhu should announce: 『Venerable Sangha, please listen! This so-and-so, because of sickness or old age, wishes for one month . This so-and-so, because of sickness or old age, requests from the Sangha the Sukakarma of not being separated from his Samghati for one month. If the Sangha deems it the right time, and the Sangha consents, then grant so-and-so, because of sickness or old age, the Sukakarma of not being separated from his Samghati for one month. Thus, it is announced.』 Perform the white second Karma (two announcements). 『The Sangha has granted so-and-so, because of sickness or old age, the Sukakarma of not being separated from his Samghati for one month, the Sangha consents, because of silence, this matter is thus established!』 The same applies to the Uttarasangha (upper robe) and the Antarvasa (inner robe). If it is like this for one month, it is the same for up to nine months.』
The Buddha was in Sravasti. The Buddha said to the Bhikkhus: 『If the Sangha wishes to shorten or expand the boundary, first abandon the original boundary. The subsequent boundary, whether large or small, should be abandoned in this way. Gather the Sangha with one mind, and one Bhikkhu in the Sangha should announce:
『大德僧聽！此中僧一布薩共住和合結界，若僧時到僧忍聽，僧一布薩共住解界舍界。如是白。』『大德僧聽！僧一布薩共住，此中僧結界，今僧一布薩共住處解界舍界。誰諸長老忍一布薩共住處解界舍界者默然，誰不忍便說。』『僧一布薩共住處解界舍界竟，僧忍，默然故，是事如是持。』」
諸比丘于無僧坊聚落中，初作僧坊未結界，爾時界應幾許？佛言：「隨聚落界是僧坊界。」諸比丘無聚落空處，初作僧坊未結界，爾時界應幾許？佛言：「方一拘盧舍。是中諸比丘不應別作布薩及僧羯磨。若別布薩及僧羯磨，諸比丘犯罪。」
佛告諸比丘：「說波羅提木叉有四種。何等四？一非法別眾說波羅提木叉、二非法和合眾、三有法別眾、四有法和合眾說波羅提木叉。非法別眾說波羅提木叉不成說，非法和合眾說波羅提木叉不成說，有法別眾說波羅提木叉不成說；有法和合眾說波羅提木叉，成說波羅提木叉。復有五種說波羅提木叉。云何五？僧一心布薩說波羅提木叉序，余殘僧先聞。已說波羅提木叉，僧和合布薩竟，僧一心布薩說波羅提木叉序、說四波羅夷，余殘僧先聞。已說波羅提木叉，僧和合布薩竟，僧一心布薩說波羅提木叉序、說四波羅夷、說十三僧伽婆尸沙，余殘僧先聞。已說波羅提木叉，僧和合
【現代漢語翻譯】 現代漢語譯本： 『尊敬的僧團請聽！此地僧團舉行一次布薩（Uposatha，佛教的齋戒日）共住，和合結界，如果僧團時間已到，僧團同意，僧團就舉行一次布薩共住解界舍界。如是稟告。』『尊敬的僧團請聽！僧團舉行一次布薩共住，此地僧團結界，現在僧團舉行一次布薩共住處解界舍界。哪位長老同意一次布薩共住處解界舍界就默然，哪位不同意就請說。』『僧團一次布薩共住處解界舍界完畢，僧團同意，因為默然，此事就這樣決定。』
眾比丘在沒有僧坊的村落中，初次建造僧坊但未結界，那時界限應該有多大？佛說：『隨村落的界限就是僧坊的界限。』眾比丘在沒有村落的空曠之處，初次建造僧坊但未結界，那時界限應該有多大？佛說：『四方一拘盧舍（Krosa，古代印度長度單位）。』在此範圍內，眾比丘不應該分別舉行布薩以及僧羯磨（Sanghakarma，僧團的儀式）。如果分別舉行布薩以及僧羯磨，眾比丘就犯戒。』
佛告訴眾比丘：『說波羅提木叉（Pratimoksha，戒律）有四種。哪四種？一、非法別眾說波羅提木叉；二、非法和合眾說波羅提木叉；三、有法別眾說波羅提木叉；四、有法和合眾說波羅提木叉。非法別眾說波羅提木叉不成說，非法和合眾說波羅提木叉不成說，有法別眾說波羅提木叉不成說；有法和合眾說波羅提木叉，才能成就說波羅提木叉。』 『又有五種說波羅提木叉。哪五種？僧團一心布薩說波羅提木叉的序言，其餘僧眾先前已經聽聞。說完波羅提木叉，僧團和合布薩完畢，僧團一心布薩說波羅提木叉的序言、說四波羅夷（Parajika，四重罪），其餘僧眾先前已經聽聞。說完波羅提木叉，僧團和合布薩完畢，僧團一心布薩說波羅提木叉的序言、說四波羅夷、說十三僧伽婆尸沙（Sanghavasesa，十三僧殘），其餘僧眾先前已經聽聞。說完波羅提木叉，僧團和合
【English Translation】 English version: 'Venerable Sangha, listen! In this place, the Sangha observes Uposatha (Uposatha, Buddhist day of observance) together, harmoniously establishing a boundary. If the time is right for the Sangha, and the Sangha agrees, the Sangha will conduct the Uposatha together, dissolving and abandoning the boundary. This is the announcement.' 'Venerable Sangha, listen! The Sangha observes Uposatha together. In this place, the Sangha has established a boundary. Now, the Sangha dissolves and abandons the boundary of the place where the Uposatha is observed together. Whoever among the elders agrees to dissolve and abandon the boundary of the place where the Uposatha is observed together, let them remain silent. Whoever disagrees, let them speak.' 'The Sangha has completed the dissolution and abandonment of the boundary of the place where the Uposatha is observed together. The Sangha agrees, and because of the silence, this matter is thus decided.'
When the Bhikkhus (Bhikkhus, monks) initially construct a Sangharama (Sangharama, monastery) in a village without a Sangharama, and have not yet established a boundary, how large should the boundary be? The Buddha said: 'The boundary of the village is the boundary of the Sangharama.' When the Bhikkhus initially construct a Sangharama in an empty place without a village, and have not yet established a boundary, how large should the boundary be? The Buddha said: 'One Krosa (Krosa, ancient Indian unit of length) in each direction. Within this area, the Bhikkhus should not separately conduct Uposatha and Sanghakarma (Sanghakarma, Sangha's rituals). If they separately conduct Uposatha and Sanghakarma, the Bhikkhus commit an offense.'
The Buddha told the Bhikkhus: 'There are four ways of reciting the Pratimoksha (Pratimoksha, code of monastic rules). What are the four? First, reciting the Pratimoksha unlawfully in a separate assembly; second, reciting the Pratimoksha unlawfully in a harmonious assembly; third, reciting the Pratimoksha lawfully in a separate assembly; fourth, reciting the Pratimoksha lawfully in a harmonious assembly. Reciting the Pratimoksha unlawfully in a separate assembly is not considered a valid recitation. Reciting the Pratimoksha unlawfully in a harmonious assembly is not considered a valid recitation. Reciting the Pratimoksha lawfully in a separate assembly is not considered a valid recitation; only reciting the Pratimoksha lawfully in a harmonious assembly is considered a valid recitation of the Pratimoksha.' 'There are also five ways of reciting the Pratimoksha. What are the five? The Sangha recites the introduction to the Pratimoksha with one mind during Uposatha, and the remaining Sangha has heard it beforehand. After reciting the Pratimoksha, the Sangha completes the harmonious Uposatha. The Sangha recites the introduction to the Pratimoksha with one mind during Uposatha, and recites the four Parajikas (Parajika, four major offenses), and the remaining Sangha has heard it beforehand. After reciting the Pratimoksha, the Sangha completes the harmonious Uposatha. The Sangha recites the introduction to the Pratimoksha with one mind during Uposatha, and recites the four Parajikas, and recites the thirteen Sanghavasesas (Sanghavasesa, thirteen offenses requiring a meeting of the Sangha), and the remaining Sangha has heard it beforehand. After reciting the Pratimoksha, the Sangha completes the harmonious
布薩竟，僧一心布薩說波羅提木叉序、說四波羅夷、說十三僧伽婆尸沙、說二不定、三十捨墮，余殘僧先聞。已說波羅提木叉，僧和合布薩竟，第五廣說。
「有一住處布薩時，諸比丘小、無所知、不善、如羺羊。云何小、無所知、不善、如羺羊？是諸比丘不知布薩、不知布薩羯磨、不知說波羅提木叉、不知會坐。是諸比丘是中住處布薩時，不應住。若諸比丘是住處布薩時住，一切比丘不得布薩，得罪。
「如是小比丘，辭和尚阿阇梨欲遊行。和尚阿阇梨應問：『汝共誰伴去？何等比丘共遊行？』是諸比丘說伴字。若是伴比丘，不知布薩、不知布薩羯磨、不知說波羅提木叉、不知會坐。諸和尚阿阇梨應留。若和尚阿阇梨不留，犯突吉羅。若留故去，犯突吉羅。」若和尚阿阇梨留，是比丘故去，何時得罪？佛言：「出界外天明時，犯突吉羅。」
「有諸比丘一住處安居，先念：『某諸比丘誦波羅提木叉，是諸比丘初布薩時，無一比丘能誦波羅提木叉。』諸比丘應遣舊比丘近住處受說波羅提木叉，若略、若廣，受得來者善好。若不得是諸比丘，不應是中夏安居住。若是諸比丘是處夏安居，一切比丘，一一布薩時不得布薩，得罪。是時諸比丘，若聞客比丘來清凈共住、同見、知布薩、知布薩羯磨、知說波
【現代漢語翻譯】 現代漢語譯本 布薩結束，僧眾一心一意地布薩，宣說《波羅提木叉》（Patimokkha，戒經）的序言，宣說四條波羅夷（Parajika，極重罪）、十三條僧伽婆尸沙（Sanghavasesa，僅次於極重罪的重罪）、兩條不定法、三十條捨墮（Nissaggiya Pacittiya，捨棄財物后懺悔的罪），其餘的罪過由先到的僧人聽聞。已經宣說了《波羅提木叉》，僧眾和合布薩結束，第五次廣說。
『如果有一個住處在布薩時，那些比丘年幼、無知、不善，如同羔羊一般。怎樣是年幼、無知、不善，如同羔羊一般呢？這些比丘不知道什麼是布薩、不知道什麼是布薩羯磨（布薩的儀式）、不知道如何宣說《波羅提木叉》、不知道如何集會而坐。這些比丘在這種住處布薩時，不應該居住。如果這些比丘在這種住處布薩時居住，所有的比丘都不能進行布薩，會因此犯戒得罪。
『像這樣年幼的比丘，向和尚（Upajjhaya，親教師）或阿阇梨（Acariya，導師）告辭想要離開。和尚或阿阇梨應該問：『你和誰一起走？哪些比丘和你一起走？』這些比丘說出同伴的名字。如果這些同伴比丘，不知道什麼是布薩、不知道什麼是布薩羯磨、不知道如何宣說《波羅提木叉》、不知道如何集會而坐。和尚或阿阇梨應該挽留他們。如果和尚或阿阇梨不挽留，就犯突吉羅（Dukkata，輕罪）。如果被挽留了仍然離開，也犯突吉羅。』如果和尚或阿阇梨挽留，這個比丘仍然執意要走，什麼時候會犯戒得罪呢？佛說：『出了界限，天亮的時候，就犯突吉羅。』
『有些比丘在一個住處安居，事先想到：『某某比丘能夠背誦《波羅提木叉》，這些比丘在最初布薩的時候，沒有一個比丘能夠背誦《波羅提木叉》。』這些比丘應該派遣年長的比丘到附近的住處去聽受宣說《波羅提木叉》，無論是略說還是廣說，聽受回來就好。如果找不到這樣的比丘，這些比丘就不應該在這裡夏安居。如果這些比丘在這裡夏安居，所有比丘，每一次布薩時都不能進行布薩，會因此犯戒得罪。這時，如果這些比丘，聽說有客比丘來，清凈共住、見解相同、知道布薩、知道布薩羯磨、知道宣說《波
【English Translation】 English version Having completed the Uposatha, the Sangha single-mindedly performs the Uposatha, reciting the introduction to the Patimokkha (the code of monastic discipline), reciting the four Parajikas (offenses resulting in expulsion), the thirteen Sanghavasesas (offenses requiring formal meetings of the Sangha), the two Aniyatas (undetermined offenses), and the thirty Nissaggiya Pacittiyas (offenses requiring forfeiture and confession); the remaining offenses are heard by the monks who arrived earlier. Having recited the Patimokkha, the Sangha harmoniously completes the Uposatha, the fifth discourse being extensively explained.
'If there is a dwelling place where, at the time of the Uposatha, the monks are young, ignorant, unskilled, like lambs. How are they young, ignorant, unskilled, like lambs? These monks do not know what the Uposatha is, do not know what the Uposatha Kamma (the procedure of the Uposatha) is, do not know how to recite the Patimokkha, do not know how to assemble and sit. These monks should not reside in such a dwelling place at the time of the Uposatha. If these monks reside in such a dwelling place at the time of the Uposatha, all the monks cannot perform the Uposatha and will incur an offense.
'Like this young monk, taking leave of his Upajjhaya (preceptor) or Acariya (teacher), wishes to depart. The Upajjhaya or Acariya should ask: 'With whom are you going? Which monks are going with you?' These monks state the names of their companions. If these companion monks do not know what the Uposatha is, do not know what the Uposatha Kamma is, do not know how to recite the Patimokkha, do not know how to assemble and sit, the Upajjhaya or Acariya should restrain them. If the Upajjhaya or Acariya does not restrain them, he commits a Dukkata (minor offense). If, having been restrained, they still depart, they also commit a Dukkata.' If the Upajjhaya or Acariya restrains them, and the monk still insists on leaving, when does he incur an offense? The Buddha said: 'When he is outside the boundary and dawn breaks, he commits a Dukkata.'
'Some monks, dwelling in one place for the Rains Retreat (Vassa), first consider: 'So-and-so monks can recite the Patimokkha; at the first Uposatha, none of these monks can recite the Patimokkha.' These monks should send an elder monk to a nearby dwelling place to hear the recitation of the Patimokkha, whether brief or extensive, and it is good if he can receive it and return. If these monks cannot find such a monk, these monks should not dwell here for the Rains Retreat. If these monks dwell here for the Rains Retreat, all the monks, at each Uposatha, cannot perform the Uposatha and will incur an offense. At this time, if these monks hear that a visiting monk has come, living purely together, of the same view, knowing the Uposatha, knowing the Uposatha Kamma, knowing how to recite the Pa
羅提木叉、知會坐。舊比丘應迎、軟語問訊、代擔衣缽、示房舍臥具：『長老！是汝等房舍臥具、細陛繩床、粗陛床繩、被褥，隨上座次第安住。』是中舊比丘，應為辦洗浴具、澡豆、湯水、涂身蘇油如供給法，應作明旦與前食后食供給供養好。若不供給供養，舊比丘一切得罪。何以故？無佛時是人補佛處。是客比丘二部波羅提木叉能廣分別，以是故，應供給供養。
「有一住處四比丘布薩時，是比丘應一處和合，廣作布薩說波羅提木叉。有一住處三比丘布薩時，不應說波羅提木叉。是諸比丘應一處集三語布薩，應如是作。若上座欲作布薩，從座起偏袒著衣、脫革屣䠒跪合掌，應如是語：『長老憶念！今僧布薩日，若十四日、若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』第二：『長老憶念！今僧布薩日，若十四日若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』第三：『長老憶念！今僧布薩日，若十四日、若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』若下座欲作布薩，從座起偏袒著衣脫革屣䠒跪，兩手捉上座兩足，應如是語：『長老憶念！今僧布薩日，若十四日、若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』
【現代漢語翻譯】 現代漢語譯本： 關於《羅提木叉》（Pratimoksha，戒經）和知會坐（關於僧團集會和座位安排的規定）。當有新的比丘（bhikshu，佛教僧侶）到來時，年長的比丘應該迎接他們，用溫和的語言問候，幫助他們拿衣缽（佛教僧侶的隨身物品），併爲他們安排房間和臥具。應該告訴他們：『長老！這些是您的房間和臥具，包括細繩床、粗繩床、被褥，請按照上座的次序安住。』年長的比丘應該為新來的比丘準備洗浴用具、澡豆、熱水、涂身的蘇油等，按照供給的規矩提供。並且應該準備好明天的早齋和午齋，好好地供養他們。如果不提供這些供養，年長的比丘就犯了罪。為什麼呢？因為在沒有佛陀的時候，這些人（指新來的比丘）可以彌補佛陀的位置。這些新來的比丘能夠廣泛地分辨二部《波羅提木叉》（Pratimoksha，戒經），因此，應該供給供養他們。
『如果一個住處有四位比丘，在布薩（Posadha，每半月舉行的誦戒儀式）時，這些比丘應該聚集在一起，共同舉行布薩，廣說《波羅提木叉》。如果一個住處只有三位比丘，在布薩時，不應該說《波羅提木叉》。這些比丘應該聚集在一起，用三句話來舉行布薩，應該這樣做。如果上座（資歷較高的比丘）想要舉行布薩，應該從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，合掌，應該這樣說：『長老憶念！今天是僧團布薩的日子，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮止的道法，清凈地舉行布薩，因為戒律的僧眾已經圓滿。』重複第二遍：『長老憶念！今天是僧團布薩的日子，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮止的道法，清凈地舉行布薩，因為戒律的僧眾已經圓滿。』重複第三遍：『長老憶念！今天是僧團布薩的日子，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮止的道法，清凈地舉行布薩，因為戒律的僧眾已經圓滿。』如果下座（資歷較低的比丘）想要舉行布薩，應該從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，用雙手抓住上座的兩隻腳，應該這樣說：『長老憶念！今天是僧團布薩的日子，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮止的道法，清凈地舉行布薩，因為戒律的僧眾已經圓滿。』
【English Translation】 English version: Concerning the Pratimoksha (code of monastic discipline) and the designated seating arrangements. When new bhikshus (Buddhist monks) arrive, the senior bhikshus should welcome them, greet them with gentle words, help them carry their robes and bowls (the personal belongings of Buddhist monks), and arrange rooms and bedding for them. They should tell them: 'Venerable Elders! These are your rooms and bedding, including fine-stringed beds, coarse-stringed beds, and bedding. Please reside according to the order of seniority.' The senior bhikshus should prepare bathing equipment, bath powder, hot water, and sesame oil for anointing the body for the new bhikshus, providing them according to the rules of offering. They should also prepare the morning and afternoon meals for the next day, offering them well. If these offerings are not provided, the senior bhikshus commit an offense. Why? Because in the absence of the Buddha, these people (referring to the new bhikshus) can fill the Buddha's place. These new bhikshus are able to extensively distinguish the two-part Pratimoksha, therefore, they should be provided for and offered to.
'If there are four bhikshus in a dwelling place, during the Posadha (bi-monthly ceremony of reciting the monastic rules), these bhikshus should gather together in one place, jointly perform the Posadha, and extensively recite the Pratimoksha. If there are only three bhikshus in a dwelling place, they should not recite the Pratimoksha during the Posadha. These bhikshus should gather together and perform the Posadha with three statements, and it should be done like this. If the senior (more experienced) bhikshu wants to perform the Posadha, he should rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, and join his palms, and should say like this: 'Venerable Elder, remember! Today is the Sangha's (monastic community) Posadha day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Posadha, because the assembly of precepts is complete.' Repeat a second time: 'Venerable Elder, remember! Today is the Sangha's Posadha day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Posadha, because the assembly of precepts is complete.' Repeat a third time: 'Venerable Elder, remember! Today is the Sangha's Posadha day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Posadha, because the assembly of precepts is complete.' If the junior (less experienced) bhikshu wants to perform the Posadha, he should rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, grasp the two feet of the senior bhikshu with both hands, and should say like this: 'Venerable Elder, remember! Today is the Sangha's Posadha day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Posadha, because the assembly of precepts is complete.'
第二：『長老憶念！今僧布薩日，若十四日、若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』第三：『長老憶念！今僧布薩日，若十四日、若十五日。長老知，我清凈，憶持無遮道法，清凈作布薩，戒眾滿故。』
「有一住處二比丘布薩時，不應說波羅提木叉。是二比丘應一處集三語作布薩，與上三比丘同。
「有一住處一比丘布薩時，是比丘應掃塔掃布薩處掃地竟，次第敷繩床、應辦火燈、籠燈、炷燈、筋辦籌，如是思惟：『若諸比丘來，未作布薩，是比丘共布薩說波羅提木叉。』若不來，是中有高處立望，若見有比丘喚言：『疾疾來，諸長老！今日布薩。』若不見，應待至暮還坐本處，如是心念口言：『今日僧布薩，若十四日、若十五日，我亦今日布薩。』如是一比丘作布薩竟。」
佛在舍衛國，佛語諸比丘：「是夜多過，應說波羅提木叉。」是時一比丘，從坐起偏袒合掌白佛言：「有諸病比丘不來。」佛言：「應取清凈來。如是應取，應語比丘：『與清凈來。』答言：『與。』是名得清凈。若言：『為我僧中說清凈。』是名得清凈。若身動與，是名得清凈。若口言：『與。』是名得清凈。若身不與、口不與，是名不得清凈。是時一切比丘，應往就病比丘若將來，莫別
【現代漢語翻譯】 現代漢語譯本 第二：『長老憶念！今日僧團舉行布薩日，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮蔽的道法，清凈地舉行布薩，因為戒律大眾圓滿的緣故。』 第三：『長老憶念！今日僧團舉行布薩日，無論是十四日還是十五日。長老知道，我是清凈的，憶持沒有遮蔽的道法，清凈地舉行布薩，因為戒律大眾圓滿的緣故。』 『如果一個住處只有兩位比丘舉行布薩時，不應該宣說波羅提木叉（Pratimoksha，戒經）。這兩位比丘應該聚集在一處，用以上三種方式進行布薩，與上面三位比丘的情況相同。』 『如果一個住處只有一位比丘舉行布薩時，這位比丘應該打掃佛塔，打掃布薩的場所，清掃地面完畢后，依次鋪設繩床，準備好火、燈、籠燈、燈芯，準備好牙籤。這樣思惟：『如果有其他比丘來，還沒有舉行布薩，就和這些比丘一起舉行布薩，宣說波羅提木叉。』如果沒有比丘來，就在高處站立眺望，如果看見有比丘就呼喚他們說：『快點來，諸位長老！今天是布薩日。』如果沒有看見比丘，就應該等到傍晚，回到原來的地方坐下，這樣心裡想，口裡說：『今天僧團舉行布薩，無論是十四日還是十五日，我也在今天舉行布薩。』這樣，一位比丘就完成了布薩。』 佛陀在舍衛國（Shravasti）時，告訴諸位比丘：『夜晚已經過去很多了，應該宣說波羅提木叉。』當時，一位比丘從座位上起身，偏袒右肩，合掌向佛陀稟告說：『有一些生病的比丘沒有來。』佛陀說：『應該取得他們的清凈。應該這樣取得，應該告訴比丘：『請你給予清凈。』回答說：『給予。』這叫做得到清凈。如果說：『請你為我在僧團中宣說清凈。』這叫做得到清凈。如果身體動一下表示給予，這叫做得到清凈。如果口裡說：『給予。』這叫做得到清凈。如果身體不給予，口裡也不給予，這叫做沒有得到清凈。』這時，所有的比丘，應該前往生病比丘的地方，或者將他們帶來，不要區別對待。
【English Translation】 English version Second: 'Venerable Elder, remember! Today is the Sangha's Uposatha (布薩, fortnightly observance) day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Uposatha, because the assembly of precepts is complete.' Third: 'Venerable Elder, remember! Today is the Sangha's Uposatha day, whether it is the fourteenth or fifteenth day. Venerable Elder knows that I am pure, remembering and upholding the unobstructed Dharma, purely performing the Uposatha, because the assembly of precepts is complete.' 'If there are only two Bhikkhus (比丘, monks) in a dwelling place performing the Uposatha, they should not recite the Pratimoksha (波羅提木叉, code of monastic discipline). These two Bhikkhus should gather in one place and perform the Uposatha in the above three ways, the same as the three Bhikkhus mentioned above.' 'If there is only one Bhikkhu in a dwelling place performing the Uposatha, this Bhikkhu should sweep the stupa, sweep the Uposatha place, and after sweeping the ground, arrange the rope bed in order, prepare the fire, lamp, lantern, lamp wick, and prepare toothpicks. He should think like this: 'If other Bhikkhus come who have not yet performed the Uposatha, I will perform the Uposatha with these Bhikkhus and recite the Pratimoksha.' If no Bhikkhus come, he should stand and look out from a high place. If he sees any Bhikkhus, he should call out to them, saying: 'Come quickly, Venerable Elders! Today is the Uposatha day.' If he does not see any Bhikkhus, he should wait until dusk, return to his original place and sit down, thinking in his heart and saying with his mouth: 'Today the Sangha is performing the Uposatha, whether it is the fourteenth or fifteenth day, and I am also performing the Uposatha today.' In this way, one Bhikkhu completes the Uposatha.' When the Buddha was in Shravasti (舍衛國), he told the Bhikkhus: 'Much of the night has passed, you should recite the Pratimoksha.' At that time, one Bhikkhu rose from his seat, bared his right shoulder, and with palms together, reported to the Buddha: 'Some sick Bhikkhus have not come.' The Buddha said: 'You should obtain their purity. You should obtain it in this way, you should tell the Bhikkhu: 'Please give your purity.' He replies: 'I give.' This is called obtaining purity. If he says: 'Please recite my purity in the Sangha.' This is called obtaining purity. If he moves his body to give, this is called obtaining purity. If he says with his mouth: 'I give.' This is called obtaining purity. If his body does not give and his mouth does not give, this is called not obtaining purity.' At this time, all the Bhikkhus should go to the place of the sick Bhikkhus, or bring them here, without discrimination.
彼比丘作布薩說波羅提木叉。若別彼比丘作布薩說波羅提木叉，一切比丘得罪。
「有一住處二比丘住布薩時，不應取清凈、不應與清凈。是二比丘應集一處三語布薩，與上三比丘布薩同。
「有一住處三比丘住布薩時，不應取清凈、不應與清凈。是三比丘應一處集三語布薩，與上三比丘布薩同。
「有一住處四比丘住布薩時，不應取清凈、不應與清凈。是諸比丘一處集，廣作布薩說波羅提木叉。若過四人，布薩時應和集。是中病比丘隨意取清凈。應如是取，若一人取一人，是名取清凈。若一人取二、三、四人，是名取清凈。隨幾人但憶名字，是名取清凈。若取清凈人不欲取，應更與他人清凈。若取清凈人言：『我白衣、我沙彌；我非比丘、我外道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯重罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧。』若言：『我噁心出佛身血。』應更與他清凈。若取他清凈竟而不去，是名清凈不到。若取他清凈竟，若言：『我白衣、我沙彌；我非比丘、我外道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯重罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』是名清凈不到。若取他清凈竟，八
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（bhikkhu，佛教僧侶）在其他比丘做布薩（Poṣadha，佛教的懺悔儀式）並誦說波羅提木叉（Prātimokṣa，戒律）時，單獨做布薩並誦說波羅提木叉，那麼所有比丘都會犯戒。
『如果一個住處有兩位比丘居住，在布薩時，不應該互相請求清凈，也不應該互相給予清凈。這兩位比丘應該聚集在一處，用三句話進行布薩，與上面提到的三位比丘的布薩相同。』
『如果一個住處有三位比丘居住，在布薩時，不應該互相請求清凈，也不應該互相給予清凈。這三位比丘應該聚集在一處，用三句話進行布薩，與上面提到的三位比丘的布薩相同。』
『如果一個住處有四位比丘居住，在布薩時，不應該互相請求清凈，也不應該互相給予清凈。這些比丘應該聚集在一處，廣泛地進行布薩並誦說波羅提木叉。如果超過四個人，在布薩時應該和合聚集。其中生病的比丘可以隨意請求清凈。應該這樣請求，如果一個人為另一個人請求，這叫做請求清凈。如果一個人為兩、三、四個人請求，這叫做請求清凈。無論為幾個人請求，只要記住名字，這叫做請求清凈。如果請求清凈的人不願意被請求，應該給予其他人清凈。如果請求清凈的人說：『我是白衣（在家居士）、我是沙彌（śrāmaṇera，見習僧侶）；我不是比丘、我是外道（非佛教徒）；沒有被擯出僧團、沒有被執行擯罰；邪見沒有去除、被擯不共住、種種不共住；犯了重罪，原本是白衣、不能男（無性人）、玷污了比丘尼（bhikkhunī，佛教女僧侶）、越過濟度線的人、殺了父母、殺了阿羅漢（arhat，已證悟的聖者）、破壞僧團。』如果說：『我噁心使佛陀流血。』應該給予其他人清凈。如果請求他人的清凈完畢后卻不離開，這叫做清凈沒有到達。如果請求他人的清凈完畢后，如果說：『我是白衣、我是沙彌；我不是比丘、我是外道；沒有被擯出僧團、沒有被執行擯罰；邪見沒有去除、被擯不共住、種種不共住；犯了重罪，原本是白衣、不能男、玷污了比丘尼、越過濟度線的人、殺了父母、殺了阿羅漢、破壞僧團、噁心使佛陀流血。』這叫做清凈沒有到達。如果請求他人的清凈完畢后，八
【English Translation】 English version: If a bhikkhu (Buddhist monk) performs the Poṣadha (Buddhist confession ceremony) and recites the Prātimokṣa (code of monastic discipline) separately while other bhikkhus are performing the Poṣadha and reciting the Prātimokṣa, all the bhikkhus incur an offense.
'If there are two bhikkhus residing in one dwelling, during the Poṣadha, they should not request purification from each other, nor should they grant purification to each other. These two bhikkhus should gather in one place and perform the Poṣadha with three sentences, the same as the Poṣadha of the three bhikkhus mentioned above.'
'If there are three bhikkhus residing in one dwelling, during the Poṣadha, they should not request purification from each other, nor should they grant purification to each other. These three bhikkhus should gather in one place and perform the Poṣadha with three sentences, the same as the Poṣadha of the three bhikkhus mentioned above.'
'If there are four bhikkhus residing in one dwelling, during the Poṣadha, they should not request purification from each other, nor should they grant purification to each other. These bhikkhus should gather in one place, extensively perform the Poṣadha, and recite the Prātimokṣa. If there are more than four people, they should gather harmoniously during the Poṣadha. Among them, a sick bhikkhu may request purification at will. It should be requested in this way: if one person requests for another, this is called requesting purification. If one person requests for two, three, or four people, this is called requesting purification. No matter how many people are requested for, as long as the names are remembered, this is called requesting purification. If the person being requested for purification does not wish to be requested, purification should be granted to someone else. If the person being requested for purification says: 'I am a white-clad one (layperson), I am a śrāmaṇera (novice monk); I am not a bhikkhu, I am a heretic (non-Buddhist); I have not been expelled from the Sangha (monastic community), I have not been subjected to expulsion; evil views have not been removed, expulsion without cohabitation, various forms of non-cohabitation; I have committed a grave offense, originally a white-clad one, an impotent man, defiled a bhikkhunī (Buddhist nun), one who has crossed the line of salvation, killed parents, killed an arhat (enlightened being), destroyed the Sangha.' If he says: 'I maliciously caused the Buddha to bleed,' purification should be granted to someone else. If, after requesting purification from another, he does not leave, this is called purification not reaching. If, after requesting purification from another, he says: 'I am a white-clad one, I am a śrāmaṇera; I am not a bhikkhu, I am a heretic; I have not been expelled from the Sangha, I have not been subjected to expulsion; evil views have not been removed, expulsion without cohabitation, various forms of non-cohabitation; I have committed a grave offense, originally a white-clad one, an impotent man, defiled a bhikkhunī, one who has crossed the line of salvation, killed parents, killed an arhat, destroyed the Sangha, maliciously caused the Buddha to bleed,' this is called purification not reaching. If, after requesting purification from another, eight
難中一一難起不去，是名清凈不到。複次取他清凈竟故不去、若放逸、若懶、若睡、若入定，是名清凈不到。是取清凈人，有三因緣得罪：若故不行、若放逸、若懶。二因緣無罪：若睡：若入定。
「複次取他清凈竟，到僧中不說，是名清凈到。若取他清凈到僧中，若言：『我白衣、我沙彌；我非比丘、我異道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯邊罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧。』若言：『我噁心出佛身血。』是名清凈到。複次取他清凈竟到僧中，八難若一一難起不說，是名清凈到。複次取他清凈竟到僧中，若故不說、若放逸、若懶、若睡、若入定，是名清凈到。僧中是中受清凈人，有三因緣得罪：若故不說、若放逸、若懶。二因緣無罪：若睡、若入定。
「有一住處布薩時，比丘若王捉、若賊、若怨怨黨、若怨黨之黨捉，僧應遣使詣彼所言：『今日僧布薩，汝若當來、若與清凈、若出界，我等不應別布薩。』是比丘若得來、若與清凈、若出界，如是好。若都不得，諸比丘不應別布薩。若別布薩，一切比丘得罪。」
佛語諸比丘：「僧莫起有僧事。是時應與長老施越波利婆沙。」一比丘從座起偏袒著衣、脫革屣合掌白佛言：「大德！有諸病
【現代漢語翻譯】 現代漢語譯本： 難中一一難生起而不去除，這被稱為清凈不到（未能達到清凈的狀態）。再者，接受了他人的清凈之後，因為放逸、懶惰、睡眠或入定而不去除（惡），這被稱為清凈不到。這種接受他人清凈的人，有三種因緣會獲罪：如果故意不去做、如果放逸、如果懶惰。有兩種因緣不會獲罪：如果睡眠、如果入定。
再者，接受了他人的清凈之後，到了僧團中卻不說出來，這被稱為清凈到（達到了清凈的狀態，即犯戒）。如果接受了他人的清凈，到了僧團中，如果說：『我是白衣（在家居士）、我是沙彌（未受具足戒的出家男子）；我不是比丘（受具足戒的出家男子）、我是其他外道；我沒有被擯出僧團、我不應該被擯出僧團；惡見邪行沒有去除、被擯出僧團不與共住、種種不與共住；犯了邊罪（極重的罪行），原本是白衣、不能男（不能行男事者）、玷污了比丘尼（受具足戒的出家女子）、越過了濟度之人、殺了父母、殺了阿羅漢（已證得無學果位的聖者）、破壞了僧團。』如果說：『我惡毒地傷害佛陀，使佛身出血。』這被稱為清凈到。再者，接受了他人的清凈之後，到了僧團中，八難（沒有機會修行佛法的八種障礙）如果有一種生起而不說出來，這被稱為清凈到。再者，接受了他人的清凈之後，到了僧團中，如果故意不說、如果放逸、如果懶惰、如果睡眠、如果入定，這被稱為清凈到。僧團中接受清凈的人，有三種因緣會獲罪：如果故意不說、如果放逸、如果懶惰。有兩種因緣不會獲罪：如果睡眠、如果入定。
在一個住處舉行布薩（每半月誦戒的儀式）時，比丘如果被國王捉住、被盜賊捉住、被仇人或仇人的同黨捉住、或被仇人的同黨的同黨捉住，僧團應該派遣使者到他那裡說：『今天僧團舉行布薩，你如果應當來、如果給予清凈、如果出離這個區域，我們就不應該另外舉行布薩。』這個比丘如果能夠來、如果給予清凈、如果出離這個區域，這樣就好。如果完全不能，諸位比丘不應該另外舉行布薩。如果另外舉行布薩，一切比丘都會獲罪。
佛陀告訴諸位比丘：『僧團不要發起有僧事。這時應該給予長老施越波利婆沙（一種懺悔儀式）。』一位比丘從座位上起身，袒露右肩，脫下革屣（鞋子），合掌對佛陀說：『大德！有諸種疾病
【English Translation】 English version: When one difficulty among many arises and is not removed, this is called 'not reaching purity' (not attaining a state of purity). Furthermore, after receiving purity from another, if one does not remove (evil) due to negligence, laziness, sleep, or entering into meditation, this is called 'not reaching purity'. A person who receives purity from another incurs offense under three conditions: if they intentionally do not act, if they are negligent, if they are lazy. There are two conditions under which they are without offense: if they are asleep, if they are in meditation.
Furthermore, after receiving purity from another, if one does not speak about it in the Sangha (monastic community), this is called 'reaching purity' (reaching a state of impurity, i.e., committing an offense). If, having received purity from another, one comes to the Sangha and says: 'I am a layman (a male lay devotee), I am a novice (a male monastic who has not taken full ordination); I am not a Bhikkhu (a fully ordained male monastic), I am an adherent of another path; I have not been expelled from the Sangha, I should not be expelled from the Sangha; evil views and practices have not been removed, I am expelled from the Sangha and do not live in common, I do not live in common in various ways; I have committed a border offense (a very serious offense), I was originally a layman, I am an incapable male (one who cannot perform male functions), I have defiled a Bhikkhuni (a fully ordained female monastic), I have transgressed against one who is being rescued, I have killed my parents, I have killed an Arhat (a saint who has attained the final stage of enlightenment), I have caused a schism in the Sangha.' If one says: 'I maliciously drew blood from the Buddha's body.' This is called 'reaching purity'. Furthermore, after receiving purity from another, if one comes to the Sangha and, if one of the eight difficulties (eight obstacles to practicing the Dharma) arises and is not spoken about, this is called 'reaching purity'. Furthermore, after receiving purity from another, if one comes to the Sangha and intentionally does not speak, if one is negligent, if one is lazy, if one is asleep, if one is in meditation, this is called 'reaching purity'. A person in the Sangha who receives purity incurs offense under three conditions: if they intentionally do not speak, if they are negligent, if they are lazy. There are two conditions under which they are without offense: if they are asleep, if they are in meditation.
When there is a dwelling place where the Uposatha (fortnightly recitation of the monastic rules) is being held, if a Bhikkhu is seized by a king, by thieves, by an enemy or an ally of an enemy, or by an ally of an ally of an enemy, the Sangha should send a messenger to him, saying: 'Today the Sangha is holding the Uposatha. If you should come, if you should give purity, if you should leave the boundary, we should not hold a separate Uposatha.' If that Bhikkhu is able to come, if he gives purity, if he leaves the boundary, that is good. If he is completely unable, the Bhikkhus should not hold a separate Uposatha. If they hold a separate Uposatha, all the Bhikkhus incur offense.
The Buddha said to the Bhikkhus: 'The Sangha should not initiate a Sangha matter. At that time, the elder should be given Shiyue Poliposha (a kind of repentance ritual).' A Bhikkhu rose from his seat, bared his right shoulder, removed his leather sandals, and, with palms joined, said to the Buddha: 'Venerable Sir! There are various illnesses
比丘不來，與清凈竟。」佛言：「是比丘自身清凈，故與清凈。今是比丘應取欲來。應如是取。語是比丘言：『與欲來。』若言：『與欲。』是名得欲。若言：『為我向僧說欲。』是名得欲。若身動與，是名得欲。若口言：『與。』是名得欲。若身不與、口不與，是名不得欲。是一切比丘，應就病比丘邊、若將來作羯磨。諸比丘不應別作羯磨，若別作一切比丘得罪。若一人取一人慾是名得欲。若一人取二、三、四人，是名得欲。隨幾人憶名字，是名得欲。若取欲人不欲取，應更與他人。若取欲人若言：『我白衣、我沙彌；我非比丘、我異道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯邊罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』應更與他欲。若取他欲竟而不去，是名欲不到。取他欲人若言：『我白衣、我沙彌；我非比丘、我異道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯邊罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』是名欲不到。若取他欲竟，八難若一一難起故不到，是名欲不到。取他欲竟故不去，若放逸、若懶、若睡、若入定，是名欲不到。取他欲人有三因緣得罪：若故不去、若放逸、若懶。二因緣無罪
【現代漢語翻譯】 現代漢語譯本： 『如果比丘沒有來，（羯磨）是否就與清凈相應呢？』佛說：『因為這位比丘自身清凈，所以與清凈相應。現在這位比丘應該被徵求同意。應該這樣徵求。告訴這位比丘說：「請你同意。」如果他說：「我同意。」這就被稱為得到同意。如果他說：「請你為我向僧團表達同意。」這也被稱為得到同意。如果身體動作表示同意，這也被稱為得到同意。如果口頭說：「同意。」這也被稱為得到同意。如果身體不表示同意，口頭也不表示同意，這就被稱為沒有得到同意。所有這些比丘，應該到生病的比丘身邊，或者（請他）將來參加羯磨。諸位比丘不應該另外舉行羯磨，如果另外舉行，所有比丘都會犯戒。如果一個人徵求一個人的同意，這被稱為得到同意。如果一個人徵求兩、三、四個人的同意，這也被稱為得到同意。記住多少人的名字，就表示得到多少人的同意。如果徵求同意的人不願意被徵求同意，應該再找其他人。如果被徵求同意的人說：「我是白衣（在家信徒），我是沙彌（未受具足戒的出家人）；我不是比丘（受具足戒的出家人），我是其他道的修行者；沒有被擯出僧團，沒有被執行擯罰；邪見沒有去除，被擯罰不共住，種種不共住；犯了邊罪，原本是白衣，不能人道，玷污比丘尼，越過濟度之人，殺害父母，殺害阿羅漢（arhat，已證悟者），破壞僧團，惡意使佛陀（Buddha）流血。」應該再找其他人徵求同意。如果徵求他人同意后卻不去，這被稱為同意沒有送到。徵求他人同意的人如果說：「我是白衣，我是沙彌；我不是比丘，我是其他道的修行者；沒有被擯出僧團，沒有被執行擯罰；邪見沒有去除，被擯罰不共住，種種不共住；犯了邊罪，原本是白衣，不能人道，玷污比丘尼，越過濟度之人，殺害父母，殺害阿羅漢，破壞僧團，惡意使佛陀流血。」這被稱為同意沒有送到。如果徵求他人同意后，八難（eight difficulties）中任何一個難產生，導致無法送到，這被稱為同意沒有送到。徵求他人同意后故意不去，或者放逸、或者懶惰、或者睡覺、或者入定，這被稱為同意沒有送到。徵求他人同意的人有三種因緣會犯戒：如果故意不去，如果放逸，如果懶惰。兩種因緣沒有罪。
【English Translation】 English version: 'If a Bhikkhu (monk) does not come, is it in accordance with purity?' The Buddha (Buddha) said, 'Because this Bhikkhu (monk) is pure himself, it is in accordance with purity. Now this Bhikkhu (monk) should have his consent taken. It should be taken in this way. Tell this Bhikkhu (monk), 'Give your consent.' If he says, 'I give consent,' this is called obtaining consent. If he says, 'Speak my consent to the Sangha (monastic community) for me,' this is called obtaining consent. If a bodily movement gives consent, this is called obtaining consent. If the mouth says, 'I give consent,' this is called obtaining consent. If the body does not give consent, and the mouth does not give consent, this is called not obtaining consent. All these Bhikkhus (monks) should go to the side of the sick Bhikkhu (monk), or he should come to perform the Karma (ritual act). The Bhikkhus (monks) should not perform a separate Karma (ritual act); if they perform it separately, all the Bhikkhus (monks) commit an offense. If one person takes the consent of one person, this is called obtaining consent. If one person takes the consent of two, three, or four people, this is called obtaining consent. As many people whose names are remembered, this is called obtaining consent. If the person taking consent does not want to take it, he should give it to another person. If the person whose consent is being taken says, 'I am a layman, I am a Sramanera (novice); I am not a Bhikkhu (monk), I am a follower of another path; I have not been expelled from the Sangha (monastic community), I have not been subjected to expulsion; evil views have not been removed, expulsion without co-residence, various forms of non-co-residence; I have committed a border offense, I was originally a layman, I am impotent, I have defiled a Bhikkhuni (nun), I have crossed over a person to be saved, I have killed my parents, I have killed an Arhat (arhat, enlightened being), I have disrupted the Sangha (monastic community), I have maliciously drawn blood from the body of the Buddha (Buddha).' He should give his consent to another person. If, after taking another person's consent, he does not go, this is called the consent not arriving. If the person taking another person's consent says, 'I am a layman, I am a Sramanera (novice); I am not a Bhikkhu (monk), I am a follower of another path; I have not been expelled from the Sangha (monastic community), I have not been subjected to expulsion; evil views have not been removed, expulsion without co-residence, various forms of non-co-residence; I have committed a border offense, I was originally a layman, I am impotent, I have defiled a Bhikkhuni (nun), I have crossed over a person to be saved, I have killed my parents, I have killed an Arhat (arhat, enlightened being), I have disrupted the Sangha (monastic community), I have maliciously drawn blood from the body of the Buddha (Buddha).' This is called the consent not arriving. If, after taking another person's consent, one of the eight difficulties arises, causing it not to arrive, this is called the consent not arriving. If, after taking another person's consent, he intentionally does not go, or is negligent, or lazy, or sleeping, or in meditation, this is called the consent not arriving. The person taking another person's consent commits an offense for three reasons: if he intentionally does not go, if he is negligent, if he is lazy. There is no offense for two reasons.
：若睡、若入定。
「複次取他欲竟到僧中不說，是名欲到。取他欲竟到僧中，若言：『我白衣、我沙彌；我非比丘、我異道；不見擯、不作擯；惡邪不除、擯不共住、種種不共住；犯邊罪本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、我噁心出佛身血。』是名欲到。複次取他欲竟到僧中，八難若一一難起故不說，是名欲到。複次取他欲竟到僧中，若故不說、若放逸、若懶、若睡、若入定，是名欲到。是中受欲人，有三因緣得罪：若故不說、若放逸、若懶。二因緣無罪：若睡、若入定。
「有一住處僧羯磨時，比丘若王捉、若賊、若怨怨黨、若怨黨之黨捉。僧應遣使語彼：『今日僧羯磨，汝若得來、若與欲、若出界，我等不應別羯磨。』是比丘若得來、若與欲、若出界，如是好。若都不得，諸比丘不應別羯磨。若別羯磨，一切比丘得罪。」
佛在王舍城，爾時長老施越，狂心顛倒。是長老有時來布薩，有時不來；有時來僧羯磨，有時不來。諸比丘有疑心悔，諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛知故問施越：「汝實爾不？」答言：「實爾。世尊！」佛語諸比丘：「汝等集，與施越作狂羯磨。若更有如是狂比丘，僧亦應與羯磨。如是應作，一心集僧，一比丘唱：『大德
【現代漢語翻譯】 現代漢語譯本：或者睡覺，或者進入禪定。
『再者，接受了他人的同意後到達僧團中卻不說出來，這稱為『欲到』（欲到：指已經獲得授權，但沒有在僧團中表達出來）。接受了他人的同意後到達僧團中，如果說：『我是白衣（白衣：指在家居士）、我是沙彌（沙彌：佛教出家男子預備階段）；我不是比丘（比丘：正式出家的男性佛教僧侶）、我是其他道的人；沒有被擯出、不做擯出；惡邪沒有去除、擯出不共同居住、種種不共同居住；犯了邊罪（邊罪：指僧侶犯下的嚴重罪行，導致被驅逐出僧團）原本是白衣、不能人道、玷污比丘尼（比丘尼：正式出家的女性佛教僧侶）、越過濟度之人、殺害父母、殺害阿羅漢（阿羅漢：佛教修行 достигший высшего просветления）、破壞僧團、我惡毒地使佛陀流血。』這稱為『欲到』。再者，接受了他人的同意後到達僧團中，如果八難（八難：指難以修行佛法的八種障礙）中的任何一種生起，所以不說出來，這稱為『欲到』。再者，接受了他人的同意後到達僧團中，如果故意不說、或者放逸、或者懶惰、或者睡覺、或者進入禪定，這稱為『欲到』。這裡接受同意的人，有三種因緣會獲罪：如果故意不說、或者放逸、或者懶惰。兩種因緣沒有罪：如果睡覺、或者進入禪定。
『有一個住處，僧團羯磨（羯磨：僧團的集體決議或儀式）時，比丘如果被國王抓住、或者被盜賊抓住、或者被怨家仇人、或者被怨家仇人的同黨抓住。僧團應該派遣使者告訴他：『今天僧團羯磨，你如果能來、或者給予同意、或者離開界限，我們不應該另外羯磨。』這個比丘如果能來、或者給予同意、或者離開界限，這樣就好。如果完全不能，諸位比丘不應該另外羯磨。如果另外羯磨，一切比丘都得罪。』
佛陀在王舍城（王舍城：古代印度城市，是早期佛教的重要中心），當時長老施越（施越：人名，一位長老比丘），狂心顛倒。這位長老有時來布薩（布薩：佛教僧團舉行的懺悔和誦戒儀式），有時不來；有時來僧團羯磨，有時不來。諸位比丘有疑心後悔，諸位比丘把這件事全部稟告佛陀。佛陀因為這件事召集僧團，召集僧團后，佛陀明知故問施越：『你確實是這樣嗎？』回答說：『確實是這樣，世尊！』佛陀告訴諸位比丘：『你們集合，給施越做狂羯磨。如果還有像這樣發狂的比丘，僧團也應該給他做羯磨。應該這樣做，一心集合僧團，一位比丘唱：『大德（大德：對資深僧侶的尊稱）！』
【English Translation】 English version: Whether sleeping, or entering into meditation.
'Furthermore, accepting another's consent and then arriving in the Sangha (community) without speaking, this is called 'consent arrived' (consent arrived: refers to having obtained authorization but not expressing it in the Sangha). Accepting another's consent and then arriving in the Sangha, if one says: 'I am a layman (layman: a householder), I am a Shramanera (Shramanera: a novice monk); I am not a Bhikshu (Bhikshu: a fully ordained male Buddhist monk), I am of another path; not expelled, not performing expulsion; evil views not removed, expulsion not cohabiting, various non-cohabitations; committed a border offense (border offense: a serious offense committed by a monk, leading to expulsion from the Sangha) originally a layman, impotent, defiled a Bhikshuni (Bhikshuni: a fully ordained female Buddhist nun), transgressed a savior, killed parents, killed an Arhat (Arhat: a Buddhist practitioner who has attained enlightenment), destroyed the Sangha, I maliciously caused the Buddha to bleed.' This is called 'consent arrived'. Furthermore, accepting another's consent and then arriving in the Sangha, if any one of the eight difficulties (eight difficulties: eight obstacles that make it difficult to practice the Dharma) arises, therefore not speaking, this is called 'consent arrived'. Furthermore, accepting another's consent and then arriving in the Sangha, if intentionally not speaking, or negligent, or lazy, or sleeping, or entering into meditation, this is called 'consent arrived'. Here, the person accepting consent, there are three causes for incurring offense: if intentionally not speaking, or negligent, or lazy. Two causes are without offense: if sleeping, or entering into meditation.'
'There is a dwelling place, when the Sangha is performing a Karma (Karma: a collective decision or ritual of the Sangha), if a Bhikshu is seized by the king, or by thieves, or by enemies, or by the enemy's party. The Sangha should send a messenger to tell him: 'Today the Sangha is performing a Karma, if you can come, or give consent, or leave the boundary, we should not perform a separate Karma.' If this Bhikshu can come, or give consent, or leave the boundary, that is good. If completely unable, the Bhikshus should not perform a separate Karma. If a separate Karma is performed, all Bhikshus incur offense.'
The Buddha was in Rajagriha (Rajagriha: an ancient Indian city, an important center of early Buddhism), at that time the elder Shreyas (Shreyas: a personal name, an elder Bhikshu) was mad and deranged. This elder sometimes came to the Uposatha (Uposatha: a Buddhist monastic practice of confession and recitation of precepts), sometimes did not come; sometimes came to the Sangha's Karma, sometimes did not come. The Bhikshus had doubts and regrets, the Bhikshus reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter, after gathering the Sangha, the Buddha knowingly asked Shreyas: 'Is it really so?' He replied: 'It is so, World Honored One!' The Buddha told the Bhikshus: 'You gather together, perform a madness Karma for Shreyas. If there are other mad Bhikshus like this, the Sangha should also perform a Karma for him. It should be done like this, gather the Sangha with one mind, one Bhikshu chants: 'Venerable Sir (Venerable Sir: an honorific title for senior monks)!'
僧聽！是施越狂心顛倒，有時來布薩，有時不來；有時來僧羯磨，有時不來，諸比丘有疑心悔。若僧時到僧忍聽，僧與施越狂羯磨，若有施越、若別施越，僧隨意作布薩及諸羯磨。如是白。』白二羯磨。『僧作施越狂羯磨竟，僧忍，默然故，是事如是持！』若未作狂羯磨，不應別布薩及僧羯磨。若已作狂羯磨，若別、若共，僧隨意作布薩及僧羯磨。
「有一住處布薩時，一切比丘有罪，不知除是罪。有一客比丘，清凈共住同見。是客比丘知舊比丘中善好有德者，是客比丘應問：『長老！若比丘作如是如是事，當得何等罪？』答言：『比丘作如是如是事，得如是如是罪。』彼言：『長老！汝自憶作如是如是事不？』答言：『自憶，非我一人得是罪，一切僧亦得是罪。』客比丘言：『長老！汝說一切僧，于汝何益？汝何不是罪如法懺悔？』若舊比丘受客比丘語，是罪如法懺悔。余諸比丘見此比丘懺悔，亦應如法懺悔。若如是作好。若不作，知有益舉，無益莫強舉。
「有一住處布薩時，比丘憶有罪，是比丘應異比丘邊是罪如法懺悔。如是作竟，應布薩說波羅提木叉，不應閡布薩說波羅提木叉。
「有一住處布薩時，有比丘一罪疑，是比丘應語余比丘：『長老！我一事疑，后當問是事。』如是作竟，應布
【現代漢語翻譯】 現代漢語譯本： 眾僧聽！此施越（Sihua，人名）狂心顛倒，有時來布薩（Posadha，每半月誦戒儀式），有時不來；有時來僧羯磨（Sanghakarma，僧團事務），有時不來，眾比丘對此心生疑慮和後悔。如果僧團時機已到，僧團願意聽取，僧團就對施越狂進行羯磨（Karma，行動）。無論針對施越本人，還是其他施越，僧團都可以隨意進行布薩以及其他羯磨。就這樣宣告。』白二羯磨（Jnapti-dvitiya-karman，一種羯磨儀式）。『僧團對施越狂進行羯磨完畢，僧團認可，保持沉默，此事就這樣成立！』如果尚未進行狂羯磨，不應單獨進行布薩和僧羯磨。如果已經進行了狂羯磨，無論是單獨進行還是共同進行，僧團都可以隨意進行布薩和僧羯磨。
「在一個住處進行布薩時，所有比丘都有罪，卻不知道如何消除這些罪過。有一位客比丘，清凈持戒，與大家共同居住，見解一致。這位客比丘認識舊住比丘中品德良好的人，這位客比丘應該詢問：『長老！如果比丘做了這樣這樣的事，會得到什麼樣的罪？』回答說：『比丘做了這樣這樣的事，會得到這樣這樣的罪。』客比丘說：『長老！您自己記得做過這樣這樣的事嗎？』回答說：『自己記得，並非我一人犯了此罪，整個僧團也犯了此罪。』客比丘說：『長老！您說整個僧團，對您有什麼好處？您為什麼不按佛法如實懺悔罪過？』如果舊住比丘接受客比丘的勸告，就按佛法如實懺悔罪過。其餘的比丘看到這位比丘懺悔，也應該按佛法如實懺悔罪過。如果這樣做就好。如果不這樣做，知道有益處就舉罪，沒有益處就不要勉強舉罪。
「在一個住處進行布薩時，有比丘回憶起自己有罪，這位比丘應該在其他比丘面前如法懺悔此罪。這樣做完后，應該進行布薩，宣說波羅提木叉（Pratimoksha，戒律），不應該因為有罪而妨礙布薩，宣說波羅提木叉。
「在一個住處進行布薩時，有比丘對某項罪行心存疑慮，這位比丘應該告訴其他比丘：『長老！我對一件事有疑問，之後會詢問這件事。』這樣做完后，應該進行布薩。
【English Translation】 English version: Monks, listen! This Sihua (name of a person) is mentally unstable, sometimes he comes to Posadha (the fortnightly recitation of precepts), sometimes he doesn't; sometimes he comes to Sanghakarma (monastic affairs), sometimes he doesn't. The monks have doubts and regrets about this. If the time is right for the Sangha, and the Sangha is willing to listen, the Sangha will perform Karma (action) against Sihua's madness. Whether it is against Sihua himself or another Sihua, the Sangha can freely perform Posadha and other Karma. Thus it is announced. 'Jnapti-dvitiya-karman (a type of Karma ritual).' 'The Sangha has completed the Karma against Sihua's madness, the Sangha approves, remains silent, and the matter is thus established!' If the Karma against madness has not been performed, Posadha and Sanghakarma should not be performed separately. If the Karma against madness has been performed, whether separately or together, the Sangha can freely perform Posadha and Sanghakarma.
'When Posadha is performed in a certain dwelling, all the monks have offenses, but they do not know how to eliminate these offenses. There is a guest monk, who is pure in conduct, lives together with everyone, and has the same views. This guest monk knows the virtuous and good monks among the old residents. This guest monk should ask: 'Elder! If a monk does such and such a thing, what kind of offense will he incur?' The answer is: 'If a monk does such and such a thing, he will incur such and such an offense.' The guest monk says: 'Elder! Do you remember doing such and such a thing yourself?' The answer is: 'I remember, it is not only I who have committed this offense, the entire Sangha has also committed this offense.' The guest monk says: 'Elder! What benefit is it to you to say the entire Sangha? Why don't you confess your offenses according to the Dharma?' If the old resident monk accepts the guest monk's advice, he confesses his offenses according to the Dharma. The other monks, seeing this monk confess, should also confess their offenses according to the Dharma. It is good to do so. If not, if you know there is benefit, then accuse; if there is no benefit, do not force an accusation.
'When Posadha is performed in a certain dwelling, a monk remembers that he has an offense. This monk should confess this offense to another monk according to the Dharma. After doing this, Posadha should be performed and the Pratimoksha (code of monastic rules) should be recited. The Posadha and the recitation of the Pratimoksha should not be hindered because of the offense.
'When Posadha is performed in a certain dwelling, a monk has doubts about a certain offense. This monk should tell another monk: 'Elder! I have a doubt about something, and I will ask about it later.' After doing this, Posadha should be performed.'
薩說波羅提木叉，不應破布薩。
「有一住處布薩說波羅提木叉時，比丘憶念罪欲出，是比丘應自一心念：『我后是罪當如法懺悔。』如是作竟，應布薩說波羅提木叉，不應破布薩。若說波羅提木叉時，比丘一罪疑，是比丘應自一心念：『后是罪當問。』如是作竟，應布薩說波羅提木叉，不應破布薩說波羅提木叉。
「有一住處布薩時，一切比丘僧有罪，知是罪，不能得客比丘清凈共住同見是罪如法懺悔，是諸比丘應遣一比丘：『近住處，疾到彼間，是罪如法懺悔竟來還，我等從汝邊是罪如法懺悔。』是比丘若能辦是事好，若不能辦，僧應使一比丘唱：『大德僧聽！我等是住處一切僧得罪知罪，不能得清凈客比丘共住同見是罪如法懺悔，亦不能辦遣舊比丘近住處疾到彼間是罪如法懺悔竟來還。諸比丘於是比丘邊是罪如法懺悔。若僧時到僧忍聽，僧若后是罪如法懺悔。如是白。』如是作竟，應布薩說波羅提木叉，不應破布薩說波羅提木叉。
「有一住處布薩時，一切比丘一事中疑，是中應一比丘如是唱：『大德僧聽！是中住處一切比丘一事中疑。若僧時到僧忍聽，僧后當問是事。如是白。』如是作竟，應布薩說波羅提木叉，不應破布薩。
「有一住處布薩時，舊比丘若四若過，布薩處集，作布
【現代漢語翻譯】 現代漢語譯本： 薩（Sarva）說波羅提木叉（Pratimoksha，戒經），不應破布薩（Posadha，齋戒）。
『如果一個住處在布薩日誦讀波羅提木叉時，有比丘憶念起自己犯了罪，想要離開，這位比丘應當一心想：『我之後會對這個罪如法懺悔。』這樣做了之後，應該繼續布薩並誦讀波羅提木叉，不應該中斷布薩。如果在誦讀波羅提木叉時，比丘對某個罪行感到疑惑，這位比丘應當一心想：『之後我會詢問關於這個罪行。』這樣做了之後，應該繼續布薩並誦讀波羅提木叉，不應該中斷布薩。』
『如果一個住處在布薩日，所有比丘僧都有罪，知道這個罪，但無法找到來訪的比丘一起清凈地居住，共同認識到這個罪並如法懺悔，那麼這些比丘應該派遣一位比丘：『到附近的住處，儘快到達那裡，將這個罪如法懺悔完畢后回來，我們從你那裡如法懺悔這個罪。』如果這位比丘能夠辦成這件事就好，如果不能辦成，僧團應該讓一位比丘宣告：『大德僧眾請聽！我們這個住處的所有僧眾都犯了罪，知道這個罪，但無法找到清凈的來訪比丘一起居住，共同認識到這個罪並如法懺悔，也無法派遣舊比丘到附近的住處，儘快到達那裡，將這個罪如法懺悔完畢后回來。諸位比丘在這個比丘處如法懺悔這個罪。如果僧團時間已到，僧團允許，僧團之後如法懺悔這個罪。這樣稟告。』這樣做了之後，應該繼續布薩並誦讀波羅提木叉，不應該中斷布薩。』
『如果一個住處在布薩日，所有比丘對一件事感到疑惑，這時應該有一位比丘這樣宣告：『大德僧眾請聽！這個住處的所有比丘對一件事感到疑惑。如果僧團時間已到，僧團允許，僧團之後會詢問這件事。這樣稟告。』這樣做了之後，應該繼續布薩並誦讀波羅提木叉，不應該中斷布薩。』
『如果一個住處在布薩日，舊比丘有四個或超過四個，聚集在布薩的地方，進行布薩儀式。
【English Translation】 English version: Sarva says the Pratimoksha (code of monastic rules), one should not break the Posadha (observance day).
'If, in a dwelling place, during the Posadha when the Pratimoksha is recited, a bhikkhu remembers an offense and wishes to leave, that bhikkhu should focus his mind and think: 'I will duly confess this offense later.' Having done this, he should continue the Posadha and the recitation of the Pratimoksha, and should not break the Posadha. If, during the recitation of the Pratimoksha, a bhikkhu has doubts about an offense, that bhikkhu should focus his mind and think: 'I will inquire about this offense later.' Having done this, he should continue the Posadha and the recitation of the Pratimoksha, and should not break the Posadha.'
'If, in a dwelling place, on the Posadha day, all the bhikkhus of the Sangha have committed an offense, know the offense, but cannot find visiting bhikkhus to live together in purity, jointly recognize the offense, and duly confess it, then these bhikkhus should send one bhikkhu: 'To a nearby dwelling place, go there quickly, duly confess this offense and return, and we will duly confess this offense with you.' If that bhikkhu can accomplish this, that is good. If he cannot, the Sangha should have a bhikkhu announce: 'Venerable Sangha, please listen! All the Sangha in this dwelling place have committed an offense, know the offense, but cannot find pure visiting bhikkhus to live together, jointly recognize the offense, and duly confess it, nor can we send an old bhikkhu to a nearby dwelling place to quickly go there, duly confess this offense and return. The bhikkhus will duly confess this offense with this bhikkhu. If the Sangha's time has come, and the Sangha permits, the Sangha will duly confess this offense later. Thus, we inform you.' Having done this, they should continue the Posadha and the recitation of the Pratimoksha, and should not break the Posadha.'
'If, in a dwelling place, on the Posadha day, all the bhikkhus have doubts about one matter, then one bhikkhu should announce: 'Venerable Sangha, please listen! All the bhikkhus in this dwelling place have doubts about one matter. If the Sangha's time has come, and the Sangha permits, the Sangha will inquire about this matter later. Thus, we inform you.' Having done this, they should continue the Posadha and the recitation of the Pratimoksha, and should not break the Posadha.'
'If, in a dwelling place, on the Posadha day, there are four or more senior bhikkhus, gathered at the place of the Posadha, performing the Posadha ceremony.'
薩說波羅提木叉。有異住處比丘來，清凈共住同見多，是諸比丘，應更說波羅提木叉。如是作竟，先比丘無罪。若諸比丘布薩說波羅提木叉竟，一切坐處未起未去，更有異住處諸比丘來，清凈共住同見多，是諸比丘應更說。如是作竟，先比丘無罪。若諸比丘作布薩說波羅提木叉竟，有起去、有未起去，更有異處住比丘來，清凈共住同見多，是諸比丘應更說。如是作竟，先比丘無罪。若是諸比丘布薩說波羅提木叉竟，一切坐處起未去，更有異處住比丘來，清凈共住同見多，諸比丘應更說。如是作竟，先比丘無罪等亦如是。
「有一住處布薩時，舊比丘若四若過，布薩處集，欲作布薩說波羅提木叉。更有異處比丘來，清凈共住同見少，是諸比丘應聽次第。若布薩說波羅提木叉竟，一切坐處本起未去，更有異處比丘來，清凈共住同見少，是諸比丘舊比丘邊應作三語布薩。若諸比丘作布薩說波羅提木叉竟，有起去有未起去，更有異處比丘來，清凈共住同見少，是未起去比丘邊，應三語布薩。若諸比丘布薩說波羅提木叉竟，一切起未去，更有異處比丘來，清凈共住同見少，是諸比丘若能得同心，應更廣佈薩說波羅提木叉好。若不得同心，應出界三語作布薩。若舊比丘布薩說波羅提木叉時，更有舊比丘來，若多、若等、若少
【現代漢語翻譯】 現代漢語譯本： 如果薩（Sa）說《波羅提木叉》（Pratimoksha，戒經），有來自不同住處的比丘前來，他們清凈持戒，共同生活，並且人數眾多，那麼這些比丘應該重新宣說《波羅提木叉》。這樣做了之後，先前的比丘沒有罪過。如果比丘們舉行布薩（Posadha，齋戒）並宣說了《波羅提木叉》之後，所有在座的比丘都還沒有起身離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，並且人數眾多，那麼這些比丘應該重新宣說。這樣做了之後，先前的比丘沒有罪過。如果比丘們舉行布薩並宣說了《波羅提木叉》之後，有的比丘起身離開，有的比丘沒有起身離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，並且人數眾多，那麼這些比丘應該重新宣說。這樣做了之後，先前的比丘沒有罪過。如果比丘們舉行布薩並宣說了《波羅提木叉》之後，所有在座的比丘起身但還沒有離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，並且人數眾多，那麼這些比丘應該重新宣說。這樣做了之後，先前的比丘沒有罪過，等等情況也是如此。
如果在一個住處舉行布薩時，原先的比丘有四個或超過四個，聚集在布薩處，準備舉行布薩並宣說《波羅提木叉》。又有來自不同住處的比丘前來，他們清凈持戒，共同生活，但人數較少，那麼這些比丘應該按順序聽聞。如果布薩並宣說了《波羅提木叉》之後，所有在座的比丘原本起身但還沒有離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，但人數較少，那麼這些比丘應該在原先的比丘處作三次宣告的布薩。如果比丘們舉行布薩並宣說了《波羅提木叉》之後，有的比丘起身離開，有的比丘沒有起身離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，但人數較少，那麼應該在那些沒有起身離開的比丘處，作三次宣告的布薩。如果比丘們舉行布薩並宣說了《波羅提木叉》之後，所有比丘起身但還沒有離開，又有來自不同住處的比丘前來，他們清凈持戒，共同生活，但人數較少，那麼這些比丘如果能夠達成共識，應該重新廣泛地舉行布薩並宣說《波羅提木叉》是最好的。如果不能達成共識，應該在界外作三次宣告的布薩。如果原先的比丘在舉行布薩並宣說《波羅提木叉》時，又有原先的比丘前來，無論是人數多、相等還是少
【English Translation】 English version: If Sa speaks the Pratimoksha (the code of monastic discipline), and bhikkhus (monks) from different residences come, who are pure in conduct, live together harmoniously, and are numerous, then these bhikkhus should recite the Pratimoksha again. Having done so, the former bhikkhus are without fault. If bhikkhus, having performed the Posadha (observance day) and recited the Pratimoksha, and all those seated have not yet risen or left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, and are numerous, then these bhikkhus should recite it again. Having done so, the former bhikkhus are without fault. If bhikkhus, having performed the Posadha and recited the Pratimoksha, some have risen and left, and some have not yet risen or left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, and are numerous, then these bhikkhus should recite it again. Having done so, the former bhikkhus are without fault. If bhikkhus, having performed the Posadha and recited the Pratimoksha, and all those seated have risen but not yet left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, and are numerous, then these bhikkhus should recite it again. Having done so, the former bhikkhus are without fault, and so on.
If, at a residence, during the Posadha, the original bhikkhus, four or more, gather at the Posadha place, intending to perform the Posadha and recite the Pratimoksha, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, but are fewer in number, then these bhikkhus should listen in order. If, having performed the Posadha and recited the Pratimoksha, and all those seated have originally risen but not yet left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, but are fewer in number, then these bhikkhus should perform a three-utterance Posadha in the presence of the original bhikkhus. If bhikkhus, having performed the Posadha and recited the Pratimoksha, some have risen and left, and some have not yet risen or left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, but are fewer in number, then a three-utterance Posadha should be performed in the presence of those bhikkhus who have not yet risen or left. If bhikkhus, having performed the Posadha and recited the Pratimoksha, and all have risen but not yet left, and then bhikkhus from different residences come, who are pure in conduct, live together harmoniously, but are fewer in number, then if these bhikkhus can achieve harmony, it is best to perform the Posadha and recite the Pratimoksha extensively again. If they cannot achieve harmony, a three-utterance Posadha should be performed outside the boundary. If the original bhikkhus are performing the Posadha and reciting the Pratimoksha, and then other original bhikkhus come, whether more, equal, or fewer
。若多、若等應更說，若少應聽次第。
「若舊比丘說波羅提木叉時，客比丘來，若多、若等、若少。若多應更說，若等、少應聽次第。若舊比丘布薩說波羅提木叉時，更有舊比丘、客比丘共來、若多、若等、若少。若多、等應更說，少應聽次第。
「若客比丘布薩說波羅提木叉時，更有客比丘來，若多、若等、若少。若多應更說，等、少應聽次第。
「若客比丘布薩說波羅提木叉時，舊比丘來，若多、若等、若少。若多、等應更說，若少應聽次第。若客比丘布薩說波羅提木叉時，舊比丘、客比丘共來，若多、若等、若少。若多、等應更說，若少應聽次第。
「若舊比丘、客比丘共布薩說波羅提木叉時，舊比丘、客比丘共來，若多、若等、若少。若多、等應更說，若少應聽次第。若舊比丘、客比丘共布薩說波羅提木叉時，舊比丘來，若多、若等、若少。若多。等應更說，若少應聽次第。若舊比丘、客比丘共布薩說波羅提木叉時，客比丘來，若多、若等、若少。若多應更說，等，少應聽次第。
「有一住處布薩時，舊比丘若四若過，布薩處集，欲布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，彼如是念：
「是中舊比丘若四若過，布薩處集，欲布薩說波羅提木叉。我等應
【現代漢語翻譯】 現代漢語譯本： 如果人數更多、相等，應該重新宣說戒律；如果人數更少，應該聽從次第。
如果舊比丘（指常住的比丘）在宣說《波羅提木叉》（Pratimoksha，戒經）時，有客比丘（指新來的比丘）到來，無論人數更多、相等或更少。如果人數更多，應該重新宣說戒律；如果人數相等或更少，應該聽從次第。如果舊比丘在舉行布薩（Posadha，每半月誦戒的儀式）宣說《波羅提木叉》時，又有舊比丘和客比丘一起來，無論人數更多、相等或更少。如果人數更多或相等，應該重新宣說戒律；如果人數更少，應該聽從次第。
如果客比丘在舉行布薩宣說《波羅提木叉》時，又有客比丘到來，無論人數更多、相等或更少。如果人數更多，應該重新宣說戒律；如果人數相等或更少，應該聽從次第。
如果客比丘在舉行布薩宣說《波羅提木叉》時，舊比丘到來，無論人數更多、相等或更少。如果人數更多或相等，應該重新宣說戒律；如果人數更少，應該聽從次第。如果客比丘在舉行布薩宣說《波羅提木叉》時，舊比丘和客比丘一起來，無論人數更多、相等或更少。如果人數更多或相等，應該重新宣說戒律；如果人數更少，應該聽從次第。
如果舊比丘和客比丘一起舉行布薩宣說《波羅提木叉》時，舊比丘和客比丘一起來，無論人數更多、相等或更少。如果人數更多或相等，應該重新宣說戒律；如果人數更少，應該聽從次第。如果舊比丘和客比丘一起舉行布薩宣說《波羅提木叉》時，舊比丘到來，無論人數更多、相等或更少。如果人數更多或相等，應該重新宣說戒律；如果人數更少，應該聽從次第。如果舊比丘和客比丘一起舉行布薩宣說《波羅提木叉》時，客比丘到來，無論人數更多、相等或更少。如果人數更多，應該重新宣說戒律；如果人數相等或更少，應該聽從次第。
如果在一個住處舉行布薩時，舊比丘有四位或更多，聚集在布薩處，準備舉行布薩宣說《波羅提木叉》。又有其他地方的比丘到來，清凈地共同居住，見解相同，他們這樣想：
『這裡的舊比丘有四位或更多，聚集在布薩處，準備舉行布薩宣說《波羅提木叉》。我們應該……』
【English Translation】 English version: If there are more, or an equal number, the recitation should be repeated; if fewer, they should listen in order.
If an old Bhikkhu (referring to a resident monk) is reciting the Pratimoksha (the code of monastic discipline) and guest Bhikkhus (referring to newly arrived monks) arrive, whether there are more, an equal number, or fewer. If there are more, the recitation should be repeated; if there are an equal number or fewer, they should listen in order. If an old Bhikkhu is performing the Posadha (the fortnightly recitation of the monastic rules) and reciting the Pratimoksha, and then more old Bhikkhus and guest Bhikkhus arrive together, whether there are more, an equal number, or fewer. If there are more or an equal number, the recitation should be repeated; if there are fewer, they should listen in order.
If a guest Bhikkhu is performing the Posadha and reciting the Pratimoksha, and then more guest Bhikkhus arrive, whether there are more, an equal number, or fewer. If there are more, the recitation should be repeated; if there are an equal number or fewer, they should listen in order.
If a guest Bhikkhu is performing the Posadha and reciting the Pratimoksha, and old Bhikkhus arrive, whether there are more, an equal number, or fewer. If there are more or an equal number, the recitation should be repeated; if there are fewer, they should listen in order. If a guest Bhikkhu is performing the Posadha and reciting the Pratimoksha, and old Bhikkhus and guest Bhikkhus arrive together, whether there are more, an equal number, or fewer. If there are more or an equal number, the recitation should be repeated; if there are fewer, they should listen in order.
If old Bhikkhus and guest Bhikkhus are together performing the Posadha and reciting the Pratimoksha, and old Bhikkhus and guest Bhikkhus arrive together, whether there are more, an equal number, or fewer. If there are more or an equal number, the recitation should be repeated; if there are fewer, they should listen in order. If old Bhikkhus and guest Bhikkhus are together performing the Posadha and reciting the Pratimoksha, and old Bhikkhus arrive, whether there are more, an equal number, or fewer. If there are more or an equal number, the recitation should be repeated; if there are fewer, they should listen in order. If old Bhikkhus and guest Bhikkhus are together performing the Posadha and reciting the Pratimoksha, and guest Bhikkhus arrive, whether there are more, an equal number, or fewer. If there are more, the recitation should be repeated; if there are an equal number or fewer, they should listen in order.
If, at a certain dwelling place, when the Posadha is being performed, there are four or more old Bhikkhus gathered at the Posadha site, intending to perform the Posadha and recite the Pratimoksha. And then Bhikkhus from another place arrive, living together purely, with the same views, they think thus:
'Here, the old Bhikkhus, four or more, are gathered at the Posadha site, intending to perform the Posadha and recite the Pratimoksha. We should...'
作布薩說波羅提木叉。」凈想、比尼想、別同、別想，作布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，彼應更說，先比丘得罪。彼比丘凈想、比尼想、別同、別想，作布薩說波羅提木叉竟。若一切坐處未起未去，若有起去有未起去，若一切起未去，更有異處比丘來，清凈共住同見多，彼比丘應更說，先比丘得罪。
「有一住處布薩時，舊比丘若四若過，布薩處集，欲布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，彼作是念：『舊比丘若四若過，布薩處集，欲布薩說波羅提木叉，我等不應是中布薩說波羅提木叉。』是諸比丘心悔別同別想，是中布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，彼諸比丘應更說，先比丘得罪。諸比丘心悔別同別想布薩說波羅提木叉竟，一切坐處未起未去，有起去有未起去。若一切起未去，更有異處比丘來，清凈共住同見多，彼諸比丘應更說，先比丘得罪。
「有一住處布薩時，諸舊比丘若四若過，布薩處集，欲布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，是諸比丘作是念：『我等若應、若不應是中作布薩說波羅提木叉？』疑凈不凈別同別想，作布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，彼諸比丘應更說，先比丘得罪。諸比丘
【現代漢語翻譯】 現代漢語譯本： 『舉行布薩（Upavasatha，齋戒日）並宣說波羅提木叉（Pratimoksha，戒律）』。以清凈之想、毗尼（Vinaya，戒律）之想、差別之同、差別之想，舉行布薩並宣說波羅提木叉。如果有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，他們應該重新宣說，因為先前的比丘已經犯了錯誤。這些比丘以清凈之想、毗尼之想、差別之同、差別之想，舉行布薩並宣說波羅提木叉完畢。如果所有坐著的地方的人還沒有起身離開，或者有起身離開的，或者有還沒起身離開的，或者所有人都起身了但還沒離開，又有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，這些比丘應該重新宣說，因為先前的比丘已經犯了錯誤。
『在一個住處舉行布薩時，舊的比丘如果有四個或超過四個，聚集在布薩的地方，想要舉行布薩並宣說波羅提木叉。』如果有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，他們這樣想：『舊的比丘如果有四個或超過四個，聚集在布薩的地方，想要舉行布薩並宣說波羅提木叉，我們不應該在這裡舉行布薩並宣說波羅提木叉。』這些比丘心中後悔，有差別的共同，有差別的想法，在這裡舉行布薩並宣說波羅提木叉。如果有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，這些比丘應該重新宣說，因為先前的比丘已經犯了錯誤。這些比丘心中後悔，有差別的共同，有差別的想法，舉行布薩並宣說波羅提木叉完畢，所有坐著的地方的人還沒有起身離開，有起身離開的，有還沒起身離開的。如果所有人都起身了但還沒離開，又有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，這些比丘應該重新宣說，因為先前的比丘已經犯了錯誤。
『在一個住處舉行布薩時，舊的比丘如果有四個或超過四個，聚集在布薩的地方，想要舉行布薩並宣說波羅提木叉。』如果有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，這些比丘這樣想：『我們應該，或者不應該在這裡舉行布薩並宣說波羅提木叉？』懷疑清凈不清凈，有差別的共同，有差別的想法，舉行布薩並宣說波羅提木叉。如果有其他地方的比丘到來，他們清凈地共同居住，並且見解相同，這些比丘
【English Translation】 English version: 'To perform the Upavasatha (齋戒日, day of fasting and observance) and recite the Pratimoksha (戒律, code of monastic rules).' With thoughts of purity, thoughts of Vinaya (戒律, monastic discipline), differentiated unity, and differentiated thoughts, perform the Upavasatha and recite the Pratimoksha. If monks from another place arrive, living together purely and sharing the same views, they should recite it again, because the previous monks have committed an offense. These monks, with thoughts of purity, thoughts of Vinaya, differentiated unity, and differentiated thoughts, complete the performance of the Upavasatha and the recitation of the Pratimoksha. If all those seated have not yet risen and left, or some have risen and left while others have not, or all have risen but not yet left, and monks from another place arrive, living together purely and sharing the same views, these monks should recite it again, because the previous monks have committed an offense.
'When performing the Upavasatha in a dwelling place, if the old monks, four or more, gather at the place of the Upavasatha, intending to perform the Upavasatha and recite the Pratimoksha.' If monks from another place arrive, living together purely and sharing the same views, they think thus: 'If the old monks, four or more, gather at the place of the Upavasatha, intending to perform the Upavasatha and recite the Pratimoksha, we should not perform the Upavasatha and recite the Pratimoksha here.' These monks regret in their hearts, having differentiated unity and differentiated thoughts, and perform the Upavasatha and recite the Pratimoksha here. If monks from another place arrive, living together purely and sharing the same views, these monks should recite it again, because the previous monks have committed an offense. These monks regret in their hearts, having differentiated unity and differentiated thoughts, and complete the performance of the Upavasatha and the recitation of the Pratimoksha, and all those seated have not yet risen and left, or some have risen and left while others have not. If all have risen but not yet left, and monks from another place arrive, living together purely and sharing the same views, these monks should recite it again, because the previous monks have committed an offense.
'When performing the Upavasatha in a dwelling place, if the old monks, four or more, gather at the place of the Upavasatha, intending to perform the Upavasatha and recite the Pratimoksha.' If monks from another place arrive, living together purely and sharing the same views, these monks think thus: 'Should we, or should we not, perform the Upavasatha and recite the Pratimoksha here?' Doubting purity and impurity, having differentiated unity and differentiated thoughts, they perform the Upavasatha and recite the Pratimoksha. If monks from another place arrive, living together purely and sharing the same views, these monks
疑凈不凈別同別想，作布薩說波羅提木叉竟，一切坐處未起未去、有起去有未起去、有一切起未去，更有異處比丘來，清凈共住同見多，是諸比丘應更說，先比丘得罪。
「有一住處布薩時，諸舊比丘若四若過，布薩處集，欲布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，先住比丘聞更有異處比丘來，清凈共住同見多，聞已如是念：『更有異處比丘來，清凈共住同見多，是滅壞除舍別異。我不須是諸比丘，為欲喜破僧。』有別同別想，布薩說波羅提木叉。更有異處比丘來，清凈共住同見多，是諸比丘應更說，先比丘得偷蘭遮罪，近破僧故。是諸比丘欲喜破僧別同別想，作布薩說波羅提木叉竟。若一切坐處未起未去、有起去有未起去、有一切起未去。更有異處比丘來，清凈共住同見多，是諸比丘應更說，先比丘得偷蘭遮罪，近破僧故。若舊比丘說波羅提木叉時，舊比丘來，若多、若等、若少。若多、等應更說。若舊比丘說波羅提木叉時，客比丘來，若多、若等、若少，若多，等應更說。若舊比丘說波羅提木叉時，舊比丘、客比丘共來，若多、若等、若少。若多、等應更說。若客比丘說波羅提木叉時，客比丘來，若多、若等、若少。若多、等應更說。
「客比丘說波羅提木叉時，舊比丘來，若多、若
【現代漢語翻譯】 現代漢語譯本 對於清凈與不清凈、區別與無區別的種種想法，在舉行布薩（Upavasatha，佛教僧團每半月舉行的集會，懺悔罪過、重申戒律）並宣說波羅提木叉（Pratimoksha，戒律）之後，所有在座的比丘，無論是否起身離開、部分起身離開、或者全部起身但未離開，此時如果有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，那麼這些比丘應該重新宣說波羅提木叉，因為之前的比丘已經犯了罪。
在一個住處舉行布薩時，如果舊有的比丘有四位或更多，聚集在布薩的場所，準備舉行布薩並宣說波羅提木叉。此時如果有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，先前的比丘聽到有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，聽到之後這樣想：『有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，這會消滅、破壞、去除、捨棄和區別我們。我不需要這些比丘，他們想要通過製造分裂來破壞僧團。』如果他們有區別與無區別的想法，並舉行布薩宣說波羅提木叉。此時如果有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，那麼這些比丘應該重新宣說波羅提木叉，因為之前的比丘犯了偷蘭遮罪（Sthullatyaya，一種較重的罪），因為他們接近破壞僧團。這些比丘想要通過製造分裂來破壞僧團，並有區別與無區別的想法，在舉行布薩並宣說波羅提木叉之後，無論所有在座的比丘是否起身離開、部分起身離開、或者全部起身但未離開。此時如果有其他地方的比丘前來，他們持戒清凈、與我們共同生活、見解相同且人數眾多，那麼這些比丘應該重新宣說波羅提木叉，因為之前的比丘犯了偷蘭遮罪，因為他們接近破壞僧團。如果舊有的比丘在宣說波羅提木叉時，有舊有的比丘前來，無論是人數眾多、相等還是較少。如果人數眾多或相等，就應該重新宣說。如果舊有的比丘在宣說波羅提木叉時，有新來的比丘前來，無論是人數眾多、相等還是較少，如果人數眾多或相等，就應該重新宣說。如果舊有的比丘在宣說波羅提木叉時，有舊有的比丘和新來的比丘一同前來，無論是人數眾多、相等還是較少。如果人數眾多或相等，就應該重新宣說。如果新來的比丘在宣說波羅提木叉時，有新來的比丘前來，無論是人數眾多、相等還是較少。如果人數眾多或相等，就應該重新宣說。
新來的比丘在宣說波羅提木叉時，舊有的比丘前來，無論是人數眾多、若
【English Translation】 English version Regarding thoughts of purity versus impurity, difference versus non-difference, after performing the Upavasatha (Buddhist monastic observance held every half-month for confession and reaffirmation of precepts) and reciting the Pratimoksha (code of monastic rules), all the assembled monks, whether they have risen and left, partially risen and left, or all risen but not left, if monks from another place arrive at this time, who are pure in conduct, live together with us, share the same views, and are numerous, then these monks should recite the Pratimoksha again, because the previous monks have committed an offense.
When holding the Upavasatha in a dwelling place, if the old monks are four or more, gathered at the Upavasatha place, intending to perform the Upavasatha and recite the Pratimoksha. If monks from another place arrive at this time, who are pure in conduct, live together with us, share the same views, and are numerous, the previous monks hear that monks from another place have arrived, who are pure in conduct, live together with us, share the same views, and are numerous, having heard this, they think: 'Monks from another place have arrived, who are pure in conduct, live together with us, share the same views, and are numerous, this will destroy, ruin, remove, abandon, and differentiate us. I do not need these monks, they want to destroy the Sangha (monastic community) by creating division.' If they have thoughts of difference versus non-difference, and perform the Upavasatha reciting the Pratimoksha. If monks from another place arrive at this time, who are pure in conduct, live together with us, share the same views, and are numerous, then these monks should recite the Pratimoksha again, because the previous monks have committed the Sthullatyaya (a grave offense) offense, because they are close to destroying the Sangha. These monks want to destroy the Sangha by creating division, and have thoughts of difference versus non-difference, after performing the Upavasatha and reciting the Pratimoksha, whether all the assembled monks have risen and left, partially risen and left, or all risen but not left. If monks from another place arrive at this time, who are pure in conduct, live together with us, share the same views, and are numerous, then these monks should recite the Pratimoksha again, because the previous monks have committed the Sthullatyaya offense, because they are close to destroying the Sangha. If the old monks are reciting the Pratimoksha, and old monks arrive, whether they are numerous, equal, or fewer. If they are numerous or equal, it should be recited again. If the old monks are reciting the Pratimoksha, and new monks arrive, whether they are numerous, equal, or fewer, if they are numerous or equal, it should be recited again. If the old monks are reciting the Pratimoksha, and old monks and new monks arrive together, whether they are numerous, equal, or fewer. If they are numerous or equal, it should be recited again. If the new monks are reciting the Pratimoksha, and new monks arrive, whether they are numerous, equal, or fewer. If they are numerous or equal, it should be recited again.
If the new monks are reciting the Pratimoksha, and old monks arrive, whether they are numerous, if
等、若少。若多。等應更說。客比丘說波羅提木叉時，舊比丘、客比丘共來、若多、若等、若少。若多、等應更說。若舊比丘客比丘共說波羅提木叉時，舊比丘、客比丘共來，若多、若等、若少。若多、等應更說。
「舊比丘、客比丘共說波羅提木叉時，舊比丘來，若多、若等、若少。若多、等應更說。
「舊比丘、客比丘共說波羅提木叉時，客比丘來，若多、若等、若少。若多、等應更說。
「舊諸比丘十四日布薩多，客比丘十五日布薩少，客比丘應隨舊比丘，是日應布薩。舊比丘十四日少，客比丘十五日多，舊比丘應隨客比丘，是日不應布薩。舊比丘十五日多，客比丘初日少，客比丘應隨舊比丘是日更布薩。舊比丘十五日少，客比丘初日多，舊比丘應隨客比丘出界作布薩。客比丘十四日多，舊比丘十五日少，舊比丘應隨客比丘是日布薩。客比丘十四日少，舊比丘十五日多，客比丘應隨舊比丘是日不應布薩。客比丘十五日多，舊比丘初日少，舊比丘應隨客比丘是日更作布薩。客比丘十五日少，舊比丘初日多，客比丘應隨舊比丘出界作布薩。
「有一住處布薩時，諸舊比丘聞客比丘相、客比丘因緣，若腳聲、若杖聲、若革屣聲、若異人聲，是諸比丘不求不覓，便布薩說波羅提木叉，舊比丘得
【現代漢語翻譯】 現代漢語譯本： 等同或少於的情況。如果人數多於，或人數相等，應該重新宣說。《波羅提木叉》（Pratimoksha，戒經）由客比丘宣說時，舊比丘和客比丘一同前來，如果人數多於，或人數相等，或人數少於，如果人數多於，或人數相等，應該重新宣說。如果舊比丘和客比丘一同宣說《波羅提木叉》時，舊比丘和客比丘一同前來，如果人數多於，或人數相等，或人數少於，如果人數多於，或人數相等，應該重新宣說。 舊比丘和客比丘一同宣說《波羅提木叉》時，舊比丘前來，如果人數多於，或人數相等，或人數少於，如果人數多於，或人數相等，應該重新宣說。 舊比丘和客比丘一同宣說《波羅提木叉》時，客比丘前來，如果人數多於，或人數相等，或人數少於，如果人數多於，或人數相等，應該重新宣說。 舊比丘在十四日舉行布薩（Posadha，齋戒），客比丘在十五日舉行布薩，人數少，客比丘應該隨順舊比丘，就在這天舉行布薩。舊比丘十四日人數少，客比丘十五日人數多，舊比丘應該隨順客比丘，這天不應該舉行布薩。舊比丘十五日人數多，客比丘初一日人數少，客比丘應該隨順舊比丘，這天重新舉行布薩。舊比丘十五日人數少，客比丘初一日人數多，舊比丘應該隨順客比丘出界舉行布薩。客比丘十四日人數多，舊比丘十五日人數少，舊比丘應該隨順客比丘，就在這天舉行布薩。客比丘十四日人數少，舊比丘十五日人數多，客比丘應該隨順舊比丘，這天不應該舉行布薩。客比丘十五日人數多，舊比丘初一日人數少，舊比丘應該隨順客比丘，這天重新舉行布薩。客比丘十五日人數少，舊比丘初一日人數多，客比丘應該隨順舊比丘出界舉行布薩。 在一個住處舉行布薩時，各位舊比丘聽到客比丘的聲響、客比丘的動靜，無論是腳步聲、枴杖聲、鞋子的聲音，或者其他人的聲音，這些比丘不探求也不尋找，就舉行布薩並宣說《波羅提木叉》，舊比丘就犯了錯誤。
【English Translation】 English version: Equal or fewer. If more, or equal, it should be recited again. When the 'Pratimoksha' (code of monastic discipline) is recited by a visiting 'bhikkhu' (monk), and the resident 'bhikkhus' (monks) and visiting 'bhikkhus' (monks) come together, if more, or equal, or fewer. If more, or equal, it should be recited again. If the resident 'bhikkhus' (monks) and visiting 'bhikkhus' (monks) recite the 'Pratimoksha' (code of monastic discipline) together, and the resident 'bhikkhus' (monks) and visiting 'bhikkhus' (monks) come together, if more, or equal, or fewer. If more, or equal, it should be recited again. When the resident 'bhikkhus' (monks) and visiting 'bhikkhus' (monks) recite the 'Pratimoksha' (code of monastic discipline) together, and the resident 'bhikkhus' (monks) come, if more, or equal, or fewer. If more, or equal, it should be recited again. When the resident 'bhikkhus' (monks) and visiting 'bhikkhus' (monks) recite the 'Pratimoksha' (code of monastic discipline) together, and the visiting 'bhikkhus' (monks) come, if more, or equal, or fewer. If more, or equal, it should be recited again. If the resident 'bhikkhus' (monks) hold the 'Posadha' (observance day) on the fourteenth day, and the visiting 'bhikkhus' (monks) hold the 'Posadha' (observance day) on the fifteenth day, with fewer people, the visiting 'bhikkhus' (monks) should follow the resident 'bhikkhus' (monks), and the 'Posadha' (observance day) should be held on that day. If the resident 'bhikkhus' (monks) have fewer people on the fourteenth day, and the visiting 'bhikkhus' (monks) have more people on the fifteenth day, the resident 'bhikkhus' (monks) should follow the visiting 'bhikkhus' (monks), and the 'Posadha' (observance day) should not be held on that day. If the resident 'bhikkhus' (monks) have more people on the fifteenth day, and the visiting 'bhikkhus' (monks) have fewer people on the first day, the visiting 'bhikkhus' (monks) should follow the resident 'bhikkhus' (monks), and the 'Posadha' (observance day) should be held again on that day. If the resident 'bhikkhus' (monks) have fewer people on the fifteenth day, and the visiting 'bhikkhus' (monks) have more people on the first day, the resident 'bhikkhus' (monks) should follow the visiting 'bhikkhus' (monks) and hold the 'Posadha' (observance day) outside the boundary. If the visiting 'bhikkhus' (monks) have more people on the fourteenth day, and the resident 'bhikkhus' (monks) have fewer people on the fifteenth day, the resident 'bhikkhus' (monks) should follow the visiting 'bhikkhus' (monks) and hold the 'Posadha' (observance day) on that day. If the visiting 'bhikkhus' (monks) have fewer people on the fourteenth day, and the resident 'bhikkhus' (monks) have more people on the fifteenth day, the visiting 'bhikkhus' (monks) should follow the resident 'bhikkhus' (monks) and the 'Posadha' (observance day) should not be held on that day. If the visiting 'bhikkhus' (monks) have more people on the fifteenth day, and the resident 'bhikkhus' (monks) have fewer people on the first day, the resident 'bhikkhus' (monks) should follow the visiting 'bhikkhus' (monks) and hold the 'Posadha' (observance day) again on that day. If the visiting 'bhikkhus' (monks) have fewer people on the fifteenth day, and the resident 'bhikkhus' (monks) have more people on the first day, the visiting 'bhikkhus' (monks) should follow the resident 'bhikkhus' (monks) and hold the 'Posadha' (observance day) outside the boundary. When holding the 'Posadha' (observance day) in a dwelling place, if the resident 'bhikkhus' (monks) hear the sounds of the visiting 'bhikkhus' (monks), the movements of the visiting 'bhikkhus' (monks), whether it be the sound of footsteps, the sound of a staff, the sound of shoes, or the sound of other people, if these 'bhikkhus' (monks) do not inquire or search, and then hold the 'Posadha' (observance day) and recite the 'Pratimoksha' (code of monastic discipline), the resident 'bhikkhus' (monks) are at fault.
罪。若求得不喚，布薩說波羅提木叉，舊比丘得罪。若求不能得，疑，布薩說波羅提木叉，舊比丘得罪。若求不能得，無所疑，布薩說波羅提木叉，如是舊比丘無罪。若求得客比丘，一心歡喜，應布薩說波羅提木叉，如是舊比丘無罪。
「有一住處布薩時，諸客比丘聞舊比丘相、舊比丘因緣，若戶鑰聲、若釿聲、若斧聲、誦經聲，是諸客比丘不求不覓，便布薩說波羅提木叉，客比丘得罪。若求得不喚，布薩說波羅提木叉，客比丘得罪。若求不能得，疑，布薩說波羅提木叉，客比丘得罪。若求不能得，無疑，布薩說波羅提木叉，客比丘無罪。若求覓得舊比丘，一心歡喜，應布薩說波羅提木叉，客比丘無罪。
「有一住處布薩時，舊比丘見客比丘相、客比丘因緣，若不識衣缽、若不識杖、若盛油革囊、革屣、針筒，是諸比丘不求，布薩說波羅提木叉，舊比丘得罪。若求得不喚，布薩說波羅提木叉，舊比丘得罪。若求不能得，疑，布薩說波羅提木叉，舊比丘得罪。若求不能得，無所疑，布薩說波羅提木叉，如是舊比丘無罪。若求得一心歡喜，應布薩說波羅提木叉，如是舊比丘無罪。
「有一住處布薩時，諸客比丘見舊比丘相、舊比丘因緣，若新掃灑地、次第敷床，是諸客比丘不求不覓，布薩說波羅提木叉
【現代漢語翻譯】 現代漢語譯本： 罪。如果（舊比丘）尋求（客比丘）但沒有找到，就舉行布薩（Upavasatha，佛教僧團每半月舉行的集會，旨在重申戒律）並宣說波羅提木叉（Pratimoksha，佛教戒律），舊比丘有罪。如果尋求但不能找到，心存疑慮，就舉行布薩並宣說波羅提木叉，舊比丘有罪。如果尋求但不能找到，沒有疑慮，就舉行布薩並宣說波羅提木叉，這樣舊比丘沒有罪。如果尋求並找到客比丘，一心歡喜，就應該舉行布薩並宣說波羅提木叉，這樣舊比丘沒有罪。
『在一個住處舉行布薩時，各位客比丘聽到舊比丘的跡象、舊比丘的因緣，比如門鎖的聲音、鑿子的聲音、斧子的聲音、誦經的聲音，這些客比丘不尋求也不尋找（舊比丘），便舉行布薩並宣說波羅提木叉，客比丘有罪。如果尋求但沒有找到，就舉行布薩並宣說波羅提木叉，客比丘有罪。如果尋求但不能找到，心存疑慮，就舉行布薩並宣說波羅提木叉，客比丘有罪。如果尋求但不能找到，沒有疑慮，就舉行布薩並宣說波羅提木叉，客比丘沒有罪。如果尋求並找到舊比丘，一心歡喜，就應該舉行布薩並宣說波羅提木叉，客比丘沒有罪。』
『在一個住處舉行布薩時，舊比丘看到客比丘的跡象、客比丘的因緣，比如不認識的衣缽（佛教僧侶的衣物和食器）、不認識的杖、盛油的革囊、革屣（皮革鞋子）、針筒，這些比丘不尋求（客比丘），就舉行布薩並宣說波羅提木叉，舊比丘有罪。如果尋求但沒有找到，就舉行布薩並宣說波羅提木叉，舊比丘有罪。如果尋求但不能找到，心存疑慮，就舉行布薩並宣說波羅提木叉，舊比丘有罪。如果尋求但不能找到，沒有疑慮，就舉行布薩並宣說波羅提木叉，這樣舊比丘沒有罪。如果尋求並找到（客比丘），一心歡喜，就應該舉行布薩並宣說波羅提木叉，這樣舊比丘沒有罪。』
『在一個住處舉行布薩時，各位客比丘看到舊比丘的跡象、舊比丘的因緣，比如新掃灑的地面、依次鋪設的床鋪，這些客比丘不尋求也不尋找（舊比丘），就舉行布薩並宣說波羅提木叉
【English Translation】 English version: Transgression. If, seeking but not finding (visiting monks), they perform the Upavasatha (Buddhist monastic observance day) and recite the Pratimoksha (code of monastic rules), the resident monks incur a transgression. If, seeking but not finding, they are doubtful, and perform the Upavasatha and recite the Pratimoksha, the resident monks incur a transgression. If, seeking but not finding, they are without doubt, and perform the Upavasatha and recite the Pratimoksha, thus the resident monks are without transgression. If, seeking and finding the visiting monks, they are of one mind and joyful, they should perform the Upavasatha and recite the Pratimoksha, thus the resident monks are without transgression.
'When there is an Upavasatha in a dwelling place, and the visiting monks hear signs of the resident monks, causes and conditions of the resident monks, such as the sound of a door lock, the sound of a chisel, the sound of an axe, the sound of reciting scriptures, if these visiting monks, without seeking or searching, perform the Upavasatha and recite the Pratimoksha, the visiting monks incur a transgression. If, seeking but not finding, they perform the Upavasatha and recite the Pratimoksha, the visiting monks incur a transgression. If, seeking but not finding, they are doubtful, and perform the Upavasatha and recite the Pratimoksha, the visiting monks incur a transgression. If, seeking but not finding, they are without doubt, and perform the Upavasatha and recite the Pratimoksha, the visiting monks are without transgression. If, seeking and finding the resident monks, they are of one mind and joyful, they should perform the Upavasatha and recite the Pratimoksha, the visiting monks are without transgression.'
'When there is an Upavasatha in a dwelling place, and the resident monks see signs of the visiting monks, causes and conditions of the visiting monks, such as unfamiliar robes and alms bowls (the clothing and eating utensils of Buddhist monks), an unfamiliar staff, a leather oil container, leather sandals, a needle case, if these monks, without seeking (the visiting monks), perform the Upavasatha and recite the Pratimoksha, the resident monks incur a transgression. If, seeking but not finding, they perform the Upavasatha and recite the Pratimoksha, the resident monks incur a transgression. If, seeking but not finding, they are doubtful, and perform the Upavasatha and recite the Pratimoksha, the resident monks incur a transgression. If, seeking but not finding, they are without doubt, and perform the Upavasatha and recite the Pratimoksha, thus the resident monks are without transgression. If, seeking and finding (the visiting monks), they are of one mind and joyful, they should perform the Upavasatha and recite the Pratimoksha, thus the resident monks are without transgression.'
'When there is an Upavasatha in a dwelling place, and the visiting monks see signs of the resident monks, causes and conditions of the resident monks, such as newly swept ground, beds arranged in order, if these visiting monks, without seeking or searching (the resident monks), perform the Upavasatha and recite the Pratimoksha
，客比丘得罪。若覓得不喚，布薩說波羅提木叉，客比丘得罪。若覓不能得，疑，布薩說波羅提木叉，客比丘得罪。若覓不能得，無所疑，布薩說波羅提木叉，客比丘無罪。若覓得一心歡喜，作布薩說波羅提木叉，客比丘無罪。
「布薩時不應往，此有比丘有住處、彼有比丘有住處、彼比丘無住處、彼比丘有住處無住處，彼間比丘不共住。布薩時不應往，此有比丘有住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處，彼間比丘不共住。
「布薩時不應往，此有比丘無住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處，彼間比丘不共住。
「布薩時不應往，此有比丘有住處無住處、彼有比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處，彼間比丘不共住。
「布薩時不應往，此有比丘非比丘有住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處，彼間比丘不共住。
「布薩時不應往，此有比丘非比丘無住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無
【現代漢語翻譯】 現代漢語譯本： 如果找到（犯戒的）客比丘（新來的比丘），卻不叫他來，而在布薩（每半月誦戒的儀式）時宣說波羅提木叉（戒律），客比丘就犯了罪。如果尋找但找不到，心存疑慮，而在布薩時宣說波羅提木叉，客比丘也犯了罪。如果尋找但找不到，並且毫無疑慮，而在布薩時宣說波羅提木叉，客比丘就沒有罪。如果找到（犯戒的客比丘），並且一心歡喜，舉行布薩並宣說波羅提木叉，客比丘就沒有罪。
『布薩時不應該前往以下地方：這裡有比丘有住處，那裡有比丘有住處，那裡有比丘沒有住處，那裡有比丘有住處但也有沒有住處的情況，這些地方的比丘不一起居住。布薩時不應該前往以下地方：這裡有比丘有住處，那裡沒有比丘有住處，那裡沒有比丘沒有住處，那裡沒有比丘有住處但也有沒有住處的情況，這些地方的比丘不一起居住。』
『布薩時不應該前往以下地方：這裡有比丘沒有住處，那裡有比丘沒有住處，那裡有比丘有住處但也有沒有住處的情況，那裡沒有比丘有住處，那裡沒有比丘沒有住處，那裡沒有比丘有住處但也有沒有住處的情況，那裡有比丘有住處，這些地方的比丘不一起居住。』
『布薩時不應該前往以下地方：這裡有比丘有住處但也有沒有住處的情況，那裡有比丘有住處但也有沒有住處的情況，那裡沒有比丘有住處，那裡沒有比丘沒有住處，那裡沒有比丘有住處但也有沒有住處的情況，那裡有比丘有住處，那裡有比丘沒有住處，這些地方的比丘不一起居住。』
『布薩時不應該前往以下地方：這裡有比丘和非比丘有住處，那裡沒有比丘有住處，那裡沒有比丘沒有住處，那裡沒有比丘有住處但也有沒有住處的情況，那裡有比丘有住處，那裡有比丘沒有住處，那裡有比丘有住處但也有沒有住處的情況，這些地方的比丘不一起居住。』
『布薩時不應該前往以下地方：這裡有比丘和非比丘沒有住處，那裡沒有比丘沒有住處，那裡沒有比丘有住處但也有沒有住處的情況，那裡有比丘有住處，那裡有比丘沒有住處
【English Translation】 English version: If a guest Bhikkhu (newly arrived monk) who has committed an offense is found, but he is not summoned, and the Patimokkha (code of monastic rules) is recited during the Uposatha (fortnightly recitation of the precepts), the guest Bhikkhu commits an offense. If he is sought but not found, and there is doubt, and the Patimokkha is recited during the Uposatha, the guest Bhikkhu also commits an offense. If he is sought but not found, and there is no doubt, and the Patimokkha is recited during the Uposatha, the guest Bhikkhu commits no offense. If the (offending guest Bhikkhu) is found, and there is wholehearted joy, and the Uposatha is performed and the Patimokkha is recited, the guest Bhikkhu commits no offense.
'One should not go to the following places during the Uposatha: here there are Bhikkhus with dwellings, there there are Bhikkhus with dwellings, there there are Bhikkhus without dwellings, there there are Bhikkhus with and without dwellings, and the Bhikkhus in these places do not live together. One should not go to the following places during the Uposatha: here there are Bhikkhus with dwellings, there there are non-Bhikkhus with dwellings, there there are non-Bhikkhus without dwellings, there there are non-Bhikkhus with and without dwellings, and the Bhikkhus in these places do not live together.'
'One should not go to the following places during the Uposatha: here there are Bhikkhus without dwellings, there there are Bhikkhus without dwellings, there there are Bhikkhus with and without dwellings, there there are non-Bhikkhus with dwellings, there there are non-Bhikkhus without dwellings, there there are non-Bhikkhus with and without dwellings, there there are Bhikkhus with dwellings, and the Bhikkhus in these places do not live together.'
'One should not go to the following places during the Uposatha: here there are Bhikkhus with and without dwellings, there there are Bhikkhus with and without dwellings, there there are non-Bhikkhus with dwellings, there there are non-Bhikkhus without dwellings, there there are non-Bhikkhus with and without dwellings, there there are Bhikkhus with dwellings, there there are Bhikkhus without dwellings, and the Bhikkhus in these places do not live together.'
'One should not go to the following places during the Uposatha: here there are Bhikkhus and non-Bhikkhus with dwellings, there there are non-Bhikkhus with dwellings, there there are non-Bhikkhus without dwellings, there there are non-Bhikkhus with and without dwellings, there there are Bhikkhus with dwellings, there there are Bhikkhus without dwellings, there there are Bhikkhus with and without dwellings, and the Bhikkhus in these places do not live together.'
'One should not go to the following places during the Uposatha: here there are Bhikkhus and non-Bhikkhus without dwellings, there there are non-Bhikkhus without dwellings, there there are non-Bhikkhus with and without dwellings, there there are Bhikkhus with dwellings, there there are Bhikkhus without dwellings
住處、彼比丘有住處無住處、彼非比丘有住處，彼間比丘不共住。
「布薩時不應往，此有比丘非比丘有住處無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處，彼間比丘不共住。
「布薩時不應往，此有比丘有住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處，彼間比丘不共住，除僧事急事。布薩時不應往，此有比丘無住處、彼比丘無住處、有比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處，彼間比丘不共住，除僧事急事。布薩時不應往，此有比丘有住處無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處，彼間比丘不共住，除僧事急事。
「布薩時不應往，此有比丘非比丘有住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處，彼間比丘不共住，除僧事急事。
「布薩時不應往，此有比丘非比丘無住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼
【現代漢語翻譯】 現代漢語譯本： 『住所，那裡的比丘有住所，沒有住所；那裡的非比丘有住所，那裡的比丘不共同居住。』 『在布薩（Uposatha，佛教的齋戒日）時不應該前往，這裡有比丘，有非比丘有住所，沒有住所；那裡的非比丘有住所，沒有住所；那裡的比丘有住所；那裡的比丘沒有住所；那裡的比丘有住所，沒有住所；那裡的非比丘有住所；那裡的非比丘沒有住所，那裡的比丘不共同居住。』 『在布薩時不應該前往，這裡有比丘有住所；那裡的比丘有住所；那裡的比丘沒有住所；那裡的比丘有住所，沒有住所；那裡的非比丘有住所；那裡的非比丘沒有住所；那裡的非比丘有住所，沒有住所，那裡的比丘不共同居住，除非有僧團事務緊急情況。在布薩時不應該前往，這裡有比丘沒有住所；那裡的比丘沒有住所；有比丘有住所，沒有住所；那裡的非比丘有住所；那裡的非比丘沒有住所；那裡的非比丘有住所，沒有住所；那裡的比丘有住所，那裡的比丘不共同居住，除非有僧團事務緊急情況。在布薩時不應該前往，這裡有比丘有住所，沒有住所；那裡的比丘有住所，沒有住所；那裡的非比丘有住所；那裡的非比丘沒有住所；那裡的非比丘有住所，沒有住所；那裡的比丘有住所；那裡的比丘沒有住所，那裡的比丘不共同居住，除非有僧團事務緊急情況。』 『在布薩時不應該前往，這裡有比丘，有非比丘有住所；那裡的非比丘有住所；那裡的非比丘沒有住所；那裡的非比丘有住所，沒有住所；那裡的比丘有住所；那裡的比丘沒有住所；那裡的比丘有住所，沒有住所，那裡的比丘不共同居住，除非有僧團事務緊急情況。』 『在布薩時不應該前往，這裡有比丘，有非比丘沒有住所；那裡的非比丘沒有住所；那裡的非比丘有住所，沒有住所；那裡的比丘有住所；那裡的比丘』
【English Translation】 English version: 『A dwelling place, where a bhikkhu (monk) has a dwelling place and no dwelling place; where a non-bhikkhu has a dwelling place, and the bhikkhus do not live together.』 『One should not go during the Uposatha (day of observance), where there are bhikkhus, and non-bhikkhus who have a dwelling place and no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place; where bhikkhus have no dwelling place; where bhikkhus have a dwelling place and no dwelling place; where non-bhikkhus have a dwelling place; where non-bhikkhus have no dwelling place, and the bhikkhus do not live together.』 『One should not go during the Uposatha, where bhikkhus have a dwelling place; where bhikkhus have a dwelling place; where bhikkhus have no dwelling place; where bhikkhus have a dwelling place and no dwelling place; where non-bhikkhus have a dwelling place; where non-bhikkhus have no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place, and the bhikkhus do not live together, except for urgent Sangha (monastic community) matters. One should not go during the Uposatha, where bhikkhus have no dwelling place; where bhikkhus have no dwelling place; where bhikkhus have a dwelling place and no dwelling place; where non-bhikkhus have a dwelling place; where non-bhikkhus have no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place, and the bhikkhus do not live together, except for urgent Sangha matters. One should not go during the Uposatha, where bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place and no dwelling place; where non-bhikkhus have a dwelling place; where non-bhikkhus have no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place; where bhikkhus have no dwelling place, and the bhikkhus do not live together, except for urgent Sangha matters.』 『One should not go during the Uposatha, where there are bhikkhus, and non-bhikkhus who have a dwelling place; where non-bhikkhus have a dwelling place; where non-bhikkhus have no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place; where bhikkhus have no dwelling place; where bhikkhus have a dwelling place and no dwelling place, and the bhikkhus do not live together, except for urgent Sangha matters.』 『One should not go during the Uposatha, where there are bhikkhus, and non-bhikkhus who have no dwelling place; where non-bhikkhus have no dwelling place; where non-bhikkhus have a dwelling place and no dwelling place; where bhikkhus have a dwelling place; where bhikkhus』
比丘無住處、彼比丘有住處無住處、彼非比丘有住處，彼間比丘不共住，除僧事急事。
「布薩時不應往，此有比丘非比丘有住處無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處，彼間比丘不共住，除僧事急事。
「布薩時應往，此有比丘有住處、彼有比丘有住處、彼比丘無住處、彼比丘有住處無住處，彼比丘清凈共住。
「布薩時應往，此有比丘有住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處，彼比丘清凈共住。
「布薩時應往，此有比丘無住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處，彼比丘有住處，彼比丘清凈共住。
「布薩時應往，此有比丘有住處無住處、彼比丘有住處無住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處，彼比丘無住處，彼比丘清凈共住。
「布薩時應往，此有比丘非比丘有住處、彼非比丘有住處、彼非比丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處，彼比丘有住處無住處，彼比丘清凈共住。
「布薩時應往，此有比丘非比丘無住處、彼非比
【現代漢語翻譯】 現代漢語譯本 比丘沒有固定住所，或者那個比丘有固定住所，或者沒有固定住所，或者那個不是比丘的人有固定住所，在這些情況下，比丘不應該共同居住，除非有僧團事務或緊急事件。 『在布薩（Upavasatha）日不應該去，因為這裡有比丘，或者不是比丘的人有固定住所，或者沒有固定住所，或者那個不是比丘的人有固定住所或者沒有固定住所，或者那個比丘有固定住所，或者那個比丘沒有固定住所，或者那個比丘有固定住所或者沒有固定住所，或者那個不是比丘的人有固定住所，或者那個不是比丘的人沒有固定住所，在這些情況下，比丘不應該共同居住，除非有僧團事務或緊急事件。』 『在布薩日應該去，因為這裡有比丘有固定住所，或者那裡有比丘有固定住所，或者那個比丘沒有固定住所，或者那個比丘有固定住所或者沒有固定住所，這些比丘清凈地共同居住。』 『在布薩日應該去，因為這裡有比丘有固定住所，或者那個不是比丘的人有固定住所，或者那個不是比丘的人沒有固定住所，或者那個不是比丘的人有固定住所或者沒有固定住所，這些比丘清凈地共同居住。』 『在布薩日應該去，因為這裡有比丘沒有固定住所，或者那個比丘沒有固定住所，或者那個比丘有固定住所或者沒有固定住所，或者那個不是比丘的人有固定住所，或者那個不是比丘的人沒有固定住所，或者那個不是比丘的人有固定住所或者沒有固定住所，或者那個比丘有固定住所，這些比丘清凈地共同居住。』 『在布薩日應該去，因為這裡有比丘有固定住所或者沒有固定住所，或者那個比丘有固定住所或者沒有固定住所，或者那個不是比丘的人有固定住所，或者那個不是比丘的人沒有固定住所，或者那個不是比丘的人有固定住所或者沒有固定住所，或者那個比丘有固定住所，或者那個比丘沒有固定住所，這些比丘清凈地共同居住。』 『在布薩日應該去，因為這裡有比丘或者不是比丘的人有固定住所，或者那個不是比丘的人有固定住所，或者那個不是比丘的人沒有固定住所，或者那個不是比丘的人有固定住所或者沒有固定住所，或者那個比丘有固定住所，或者那個比丘沒有固定住所，或者那個比丘有固定住所或者沒有固定住所，這些比丘清凈地共同居住。』 『在布薩日應該去，因為這裡有比丘或者不是比丘的人沒有固定住所，或者那個不是比丘
【English Translation】 English version A bhikkhu (monk) without a dwelling place, or that bhikkhu has a dwelling place or no dwelling place, or that non-bhikkhu has a dwelling place, in these situations, bhikkhus should not live together, except for Sangha (monastic community) affairs or emergencies. 『One should not go on the Upavasatha (day of observance) because here there are bhikkhus, or non-bhikkhus with a dwelling place or no dwelling place, or that non-bhikkhu with a dwelling place or no dwelling place, or that bhikkhu with a dwelling place, or that bhikkhu without a dwelling place, or that bhikkhu with a dwelling place or no dwelling place, or that non-bhikkhu with a dwelling place, or that non-bhikkhu without a dwelling place, in these situations, bhikkhus should not live together, except for Sangha affairs or emergencies.』 『One should go on the Upavasatha because here there are bhikkhus with a dwelling place, or there are bhikkhus with a dwelling place, or that bhikkhu without a dwelling place, or that bhikkhu with a dwelling place or no dwelling place, these bhikkhus live together purely.』 『One should go on the Upavasatha because here there are bhikkhus with a dwelling place, or that non-bhikkhu with a dwelling place, or that non-bhikkhu without a dwelling place, or that non-bhikkhu with a dwelling place or no dwelling place, these bhikkhus live together purely.』 『One should go on the Upavasatha because here there are bhikkhus without a dwelling place, or that bhikkhu without a dwelling place, or that bhikkhu with a dwelling place or no dwelling place, or that non-bhikkhu with a dwelling place, or that non-bhikkhu without a dwelling place, or that non-bhikkhu with a dwelling place or no dwelling place, or that bhikkhu with a dwelling place, these bhikkhus live together purely.』 『One should go on the Upavasatha because here there are bhikkhus with a dwelling place or no dwelling place, or that bhikkhu with a dwelling place or no dwelling place, or that non-bhikkhu with a dwelling place, or that non-bhikkhu without a dwelling place, or that non-bhikkhu with a dwelling place or no dwelling place, or that bhikkhu with a dwelling place, or that bhikkhu without a dwelling place, these bhikkhus live together purely.』 『One should go on the Upavasatha because here there are bhikkhus or non-bhikkhus with a dwelling place, or that non-bhikkhu with a dwelling place, or that non-bhikkhu without a dwelling place, or that non-bhikkhu with a dwelling place or no dwelling place, or that bhikkhu with a dwelling place, or that bhikkhu without a dwelling place, or that bhikkhu with a dwelling place or no dwelling place, these bhikkhus live together purely.』 『One should go on the Upavasatha because here there are bhikkhus or non-bhikkhus without a dwelling place, or that non-bhikkhu
丘無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處，彼非比丘有住處，彼比丘清凈共住。
「布薩時應往，此有比丘非比丘有住處無住處、彼非比丘有住處無住處、彼比丘有住處、彼比丘無住處、彼比丘有住處無住處、彼非比丘有住處，彼非比丘無住處，彼比丘清凈共住。」精舍法竟。
佛言：「不應白衣前布薩說波羅提木叉；不應沙彌前、非比丘異道、不見擯不作擯、惡邪不除擯、不共住、種種不共住、犯邊罪、本白衣不能男、污比丘尼越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血，如是一切不應在前布薩說波羅提木叉。一切先事作已，僧應布薩說波羅提木叉。若應與現前比尼與竟、應與憶念比尼與竟、若應與不癡比尼與竟、若應與自言比尼與竟、若應與覓罪相比尼與竟、若應與多覓比尼與竟、若應與苦切羯磨與竟、若應與依止羯磨與竟、若應與驅出羯磨與竟，若應與下意羯磨與竟、若應與不見擯羯磨與竟、不作擯惡邪不除擯羯磨與竟、若應與別住羯磨與竟、若應與摩那埵本日治出罪羯磨與竟，僧應布薩說波羅提木叉。若比丘宿受清凈，不應共布薩說波羅提木叉。若眾僧未起如是得，布薩日未到，不應布薩說波羅提木叉，除斗僧還和合一心聽布薩說波羅提木叉
【現代漢語翻譯】 現代漢語譯本 『沒有安住之處』，如果不是比丘，那麼『有安住之處』和『沒有安住之處』都不成立；如果是比丘，那麼『有安住之處』、『沒有安住之處』、『既有安住之處又沒有安住之處』都成立；如果不是比丘，那麼『有安住之處』成立。這樣的比丘才能清凈地共同居住。
『在布薩日應該前往』，這裡有比丘，如果不是比丘，那麼『有安住之處』和『沒有安住之處』都不成立；如果是比丘，那麼『有安住之處』、『沒有安住之處』、『既有安住之處又沒有安住之處』都成立；如果不是比丘，那麼『有安住之處』成立，如果不是比丘，那麼『沒有安住之處』成立。這樣的比丘才能清凈地共同居住。』精舍法的規定到此結束。
佛說：『不應該在白衣（在家信徒）面前布薩時宣說波羅提木叉（戒律）；不應該在沙彌（未受具足戒的出家男子）面前、非比丘的異教徒面前、未被擯出僧團者、不接受擯罰者、邪見未除者、不與僧團共住者、種種不共住者、犯邊罪者、原本是白衣的不能人道的男子、玷污比丘尼者、越濟人（幫助犯戒比丘尼逃避懲罰者）、殺害父母者、殺害阿羅漢（已證悟的聖者）者、破壞僧團者、心懷惡意使佛陀流血者面前布薩時宣說波羅提木叉。一切應做的事先做完后，僧團才能布薩宣說波羅提木叉。如果應該給予現前比尼（針對眼前發生的事件的判決），就給予；應該給予憶念比尼（通過回憶來解決爭端的判決），就給予；如果應該給予不癡比尼（確定當事人沒有精神問題的判決），就給予；如果應該給予自言比尼（當事人承認錯誤的判決），就給予；如果應該給予覓罪相比尼（通過尋找罪證來判決的判決），就給予；如果應該給予多覓比尼（需要多方尋找罪證的判決），就給予；如果應該給予苦切羯磨（嚴厲的懲罰），就給予；如果應該給予依止羯磨（責令依靠其他比丘生活的懲罰），就給予；如果應該給予驅出羯磨（驅逐出僧團的懲罰），就給予；如果應該給予下意羯磨（降低身份的懲罰），就給予；如果應該給予不見擯羯磨（不與交流的懲罰），就給予；不接受擯罰、邪見未除的擯羯磨，就給予；如果應該給予別住羯磨（隔離居住的懲罰），就給予；如果應該給予摩那埵（懺悔期）和本日治出罪羯磨（恢復僧團資格的羯磨），僧團才能布薩宣說波羅提木叉。如果比丘過去一直保持清凈，不應該一起布薩宣說波羅提木叉。如果眾僧沒有如法集會，布薩日還沒到，不應該布薩宣說波羅提木叉，除非是分裂的僧團重新和合，一心聽聞布薩宣說波羅提木叉。'
【English Translation】 English version 'No dwelling place,' if it is not a Bhikkhu (Buddhist monk), then 'having a dwelling place' and 'not having a dwelling place' are not established; if it is a Bhikkhu, then 'having a dwelling place,' 'not having a dwelling place,' and 'both having and not having a dwelling place' are established; if it is not a Bhikkhu, then 'having a dwelling place' is established. Such a Bhikkhu can live together purely.
'One should go during the Uposatha (observance day),' here there is a Bhikkhu, if it is not a Bhikkhu, then 'having a dwelling place' and 'not having a dwelling place' are not established; if it is a Bhikkhu, then 'having a dwelling place,' 'not having a dwelling place,' and 'both having and not having a dwelling place' are established; if it is not a Bhikkhu, then 'having a dwelling place' is established, if it is not a Bhikkhu, then 'not having a dwelling place' is established. Such a Bhikkhu can live together purely.' The rules of the Vihara (monastery) end here.
The Buddha said: 'The Pāṭimokkha (code of monastic discipline) should not be recited during the Uposatha in front of a white-clad person (lay follower); it should not be recited in front of a Samanera (novice monk), a non-Bhikkhu heretic, one who has not been expelled from the Sangha (monastic community), one who does not accept expulsion, one whose evil views have not been removed, one who does not live in harmony with the Sangha, one who lives in various forms of disharmony, one who has committed a border offense, a eunuch who was originally a layman, one who has defiled a Bhikkhuni (nun), one who has helped a Bhikkhuni to escape punishment, one who has killed their parents, one who has killed an Arhat (enlightened being), one who has caused a schism in the Sangha, one who has maliciously drawn blood from the Buddha's body. The Pāṭimokkha should not be recited during the Uposatha in front of all such individuals. After all necessary tasks have been completed, the Sangha should recite the Pāṭimokkha during the Uposatha. If a present-time Vinaya (disciplinary action for an immediate offense) should be given, it should be given; if a remembrance Vinaya (disciplinary action based on recollection) should be given, it should be given; if a non-insanity Vinaya (disciplinary action to confirm sanity) should be given, it should be given; if a self-confession Vinaya (disciplinary action based on self-confession) should be given, it should be given; if a Vinaya based on seeking out the offense should be given, it should be given; if a Vinaya based on extensive seeking should be given, it should be given; if a severe Karma (disciplinary action) should be given, it should be given; if a Karma of dependence (disciplinary action requiring reliance on other monks) should be given, it should be given; if a Karma of expulsion should be given, it should be given; if a Karma of lowering status should be given, it should be given; if a Karma of non-intercourse should be given, it should be given; the Karma of expulsion for not accepting expulsion and not removing evil views should be given; if a Karma of separate dwelling should be given, it should be given; if a Karma of Mānatta (probation) and rehabilitation should be given, the Sangha should recite the Pāṭimokkha during the Uposatha. If a Bhikkhu has been consistently pure, they should not recite the Pāṭimokkha together. If the Sangha has not assembled properly, and the Uposatha day has not arrived, the Pāṭimokkha should not be recited during the Uposatha, unless a divided Sangha has reunited and listens to the recitation of the Pāṭimokkha with one mind.'
。」(七法中布薩法竟)
十誦律卷第二十二 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十三(第四誦之三)
後秦北印度三藏弗若多羅譯
七法中自恣法第三
佛在舍衛國，諸比丘夏安居時，先作如是制限：「長老！我等不共語言、不相問訊。」是諸比丘作是制已，一處夏安居，先作如是法：若有初乞食還，敷獨坐床，安洗足水、洗足機、拭足巾，凈水瓶常用水瓶。若有長食，盛凈器中蓋著一處，食不足者食此長食。若復有乞食後來，不足者取而食之。若復有殘，著無草地，若無蟲水中。是諸長老盛食器凈洗摩拭著一處獨坐床，洗足機、拭足巾、凈水瓶，常用水瓶著屏處，掃灑食堂。掃除竟入室坐禪。是諸長老晡時從禪先起，見凈水瓶常用水瓶洗足盆，若空無水持至水處，若獨能持來著一面。若不能持來，手招余比丘共舉，持來還著本處，不共語言、不相問訊。諸佛常法兩時大會，春末月、夏末月。春末月欲安居時，諸方國比丘來聽佛說法。心念：「是法夏安居樂。」是初大會。夏末月安居訖、自恣作衣竟，持衣缽來詣佛所。如是思惟：「我久不見佛，久不見修伽陀。」是第二大會。是諸比丘是中住處夏安居，自恣作衣竟，持衣缽往到佛所，頭面禮畢一面
【現代漢語翻譯】 （七法中的布薩法結束）
《十誦律》卷第二十二 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第二十三（第四誦之三）
後秦北印度三藏弗若多羅（（梵文：Punyatara），意為『福星』）譯
七法中的自恣法（Pravāraṇā）第三
佛陀在舍衛國（Śrāvastī），眾比丘（bhikkhu）夏季安居（vassa）時，先做了這樣的規定：『諸位長老！我們不互相交談，不互相問候。』這些比丘做了這個規定后，在一個地方夏季安居，先這樣做：如果有人先乞食回來，就鋪設自己的座位，放置洗腳水、洗腳凳、擦腳布，準備好凈水瓶和常用水瓶。如果有多餘的食物，就盛在乾淨的容器中蓋好放在一邊，食物不夠的人可以吃這些多餘的食物。如果還有剩餘，就放在沒有草的地方，或者沒有蟲子的水中。這些長老們把餐具清洗乾淨，擦拭好，放在自己的座位旁邊，洗腳凳、擦腳布、凈水瓶、常用水瓶放在隱蔽的地方，然後打掃食堂。打掃完畢后，進入房間坐禪。這些長老們在傍晚時分從禪定中先起來，看到凈水瓶和常用水瓶、洗腳盆，如果空了沒有水，就拿到水源處取水，如果自己能拿就拿回來放在一邊。如果不能自己拿回來，就招手示意其他比丘一起抬，擡回來放回原來的地方，但不互相交談，不互相問候。諸佛通常在兩個時候舉行大會，春末月和夏末月。春末月是準備安居的時候，各方國家的比丘前來聽佛說法，心裡想著：『這個法門適合夏季安居。』這是第一次大會。夏末月安居結束、自恣作衣完畢，拿著衣缽來到佛陀那裡。這樣想著：『我很久沒有見到佛陀，很久沒有見到修伽陀（Sugata，如來十號之一，善逝）。』這是第二次大會。這些比丘在這個住處夏季安居，自恣作衣完畢，拿著衣缽前往佛陀那裡，頂禮佛足後站在一邊。
【English Translation】 (End of the Uposatha (布薩) Dharma in the Seven Dharmas)
Vinaya in Ten Recitations, Volume 22 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 23 (Third of the Fourth Recitation)
Translated by Tripiṭaka Punyatara (弗若多羅), a monk from North India during the Later Qin Dynasty
The Third Pravāraṇā (自恣) Dharma in the Seven Dharmas
The Buddha was in Śrāvastī (舍衛國). When the bhikkhus (比丘) were observing the summer retreat (vassa 安居), they first made this rule: 'Venerable elders! We will not speak to each other, nor will we greet each other.' After making this rule, these bhikkhus stayed in one place for the summer retreat, and they did this: If someone returned first from begging for food, they would spread out their own seat, place water for washing feet, a foot washing stool, and a foot towel, and prepare a clean water bottle and a bottle for regular use. If there was extra food, it would be placed in a clean container, covered, and set aside. Those who did not have enough food could eat this extra food. If there were any leftovers, they would be placed on bare ground or in water without insects. These elders would clean their eating utensils, wipe them clean, and place them next to their seats, with the foot washing stool, foot towel, clean water bottle, and regular water bottle placed in a secluded area. Then they would sweep the dining hall. After sweeping, they would enter their rooms and sit in meditation. These elders would get up first from meditation in the evening, and if they saw that the clean water bottle, regular water bottle, and foot washing basin were empty, they would take them to the water source to fetch water. If they could carry them alone, they would bring them back and place them aside. If they could not carry them alone, they would gesture to other bhikkhus to help carry them back to their original places, but they would not speak to each other or greet each other. The Buddhas usually held two great assemblies, one at the end of spring and one at the end of summer. At the end of spring, when it was time to begin the retreat, bhikkhus from various countries would come to listen to the Buddha preach the Dharma, thinking, 'This Dharma is suitable for the summer retreat.' This was the first assembly. At the end of summer, after the retreat was over and the Kathina (作衣) ceremony was completed, they would bring their robes and bowls to the Buddha. They would think, 'I have not seen the Buddha for a long time, I have not seen the Sugata (修伽陀) for a long time.' This was the second assembly. These bhikkhus stayed in this dwelling for the summer retreat, and after the retreat was over and the Kathina ceremony was completed, they brought their robes and bowls to the Buddha, prostrated themselves at his feet, and stood to one side.
坐。諸佛常法，如是語問訊客比丘：「夏安居忍不？足不？安樂住不？乞食不難、道路不疲耶？」今佛亦如是問訊諸比丘：「夏安居忍不？足不？安樂住不？乞食不難、道路不疲耶？」諸比丘言：「忍足、安樂住、乞食不難、道路不疲。」諸比丘以是事具白佛。佛以是因緣集僧，集僧已，佛種種因緣呵諸比丘：「汝愚癡人！如怨家共住。云何自言安樂住？何以名比丘？我眾以法相教，而受啞法。」佛種種因緣呵已，語諸比丘：「從今不應受啞法，若受，得偷蘭遮。何以故？不共語是外道法故。從今聽夏安居竟，諸比丘一處集，應三事求他說自恣。何等三？若見、若聞、若疑罪。如是應自恣。一心集僧，集僧已，應差能作自恣人，應如是唱：『誰能為僧作自恣人？』是中若有言：『我能。』」佛言：「若比丘五惡法成就，不應作自恣人。何等五？一愛自恣、二瞋自恣、三怖自恣、四愚自恣、五自恣不自恣不知。比丘成就五善法，應作自恣人。何等五？不愛自恣、不瞋自恣、不怖自恣、不愚自恣、自恣不自恣知。爾時一比丘應僧中唱言：『大德僧聽！是某甲、某甲比丘，能為僧作自恣人，若僧時到僧忍聽，僧某甲、某甲比丘，當作僧自恣人。如是白。』『大德僧聽！是某甲、某甲比丘，能為僧作自恣人。僧某甲、某甲比丘
【現代漢語翻譯】 現代漢語譯本 坐下。諸佛通常的做法是，這樣詢問來訪的比丘（bhikkhu，佛教出家男眾）：『夏季安居（vassa，雨季期間的閉關修行）期間，你們能夠忍受嗎？生活所需充足嗎？安樂地居住嗎？乞食容易嗎？道路奔波疲憊嗎？』現在佛陀也這樣詢問各位比丘：『夏季安居期間，你們能夠忍受嗎？生活所需充足嗎？安樂地居住嗎？乞食容易嗎？道路奔波疲憊嗎？』 眾比丘回答說：『能夠忍受，生活所需充足，安樂地居住，乞食容易，道路奔波不疲憊。』眾比丘將此事詳細稟告佛陀。佛陀因為這件事召集僧團（sangha，佛教僧侶團體），召集僧團后，佛陀用各種理由呵斥眾比丘：『你們這些愚癡的人！如同和怨家住在一起。怎麼能說自己安樂地居住呢？憑什麼叫做比丘？我的僧團用佛法相互教導，卻接受啞法（不說話）。』 佛陀用各種理由呵斥后，告訴眾比丘：『從今以後不應該接受啞法，如果接受，就犯下偷蘭遮罪（thullanajjaya，一種較輕的罪）。為什麼呢？因為不說話是外道（titthiya，非佛教的修行者）的做法。從今以後允許夏季安居結束后，眾比丘聚集在一處，應該通過三件事請求他人指出自己的過失，進行自恣（pavāraṇā，僧團成員互相指出過失的儀式）。哪三件事呢？如果（他人）看見、聽見、懷疑（我的）罪過。應該這樣進行自恣。一心召集僧團，召集僧團后，應該推選能夠主持自恣的人，應該這樣宣佈：『誰能為僧團主持自恣？』如果有人說：『我能。』』 佛陀說：『如果比丘具備五種惡法，不應該擔任自恣人。哪五種呢？一是由於喜愛而自恣（袒護），二是由於嗔恨而自恣（報復），三是由於恐懼而自恣（畏懼權勢），四是由於愚癡而自恣（不明事理），五是自恣與不自恣都不知道。比丘具備五種善法，應該擔任自恣人。哪五種呢？不是由於喜愛而自恣，不是由於嗔恨而自恣，不是由於恐懼而自恣，不是由於愚癡而自恣，自恣與不自恣都知道。』 這時，一位比丘應該在僧團中宣佈：『大德僧團請聽！這位某甲、某甲比丘，能夠為僧團主持自恣，如果僧團時機已到，僧團允許，僧團就讓某甲、某甲比丘，擔任僧團的自恣人。這樣稟告。』『大德僧團請聽！這位某甲、某甲比丘，能夠為僧團主持自恣。僧團讓某甲、某甲比丘
【English Translation】 English version Sit down. It is the usual practice of all Buddhas to greet visiting bhikkhus (bhikkhu, Buddhist monks) with questions like: 'Have you been able to endure the summer retreat (vassa, the rainy season retreat)? Have you had enough to live on? Have you been living comfortably? Is it not difficult to beg for food? Are you not tired from the road?' Now, the Buddha also greets the bhikkhus with the same questions: 'Have you been able to endure the summer retreat? Have you had enough to live on? Have you been living comfortably? Is it not difficult to beg for food? Are you not tired from the road?' The bhikkhus reply: 'We have been able to endure, we have had enough to live on, we have been living comfortably, it is not difficult to beg for food, and we are not tired from the road.' The bhikkhus then report this matter in detail to the Buddha. Because of this, the Buddha gathers the Sangha (sangha, the Buddhist monastic community), and after gathering the Sangha, the Buddha scolds the bhikkhus for various reasons: 'You foolish people! It is like living with enemies. How can you say that you are living comfortably? What makes you bhikkhus? My Sangha teaches each other with the Dharma, yet you accept the 'mute Dharma' (not speaking).' After scolding them for various reasons, the Buddha tells the bhikkhus: 'From now on, you should not accept the 'mute Dharma'. If you do, you commit a thullanajjaya (thullanajjaya, a minor offense). Why? Because not speaking is the practice of the titthiyas (titthiya, non-Buddhist practitioners). From now on, after the summer retreat, the bhikkhus are allowed to gather in one place and should ask others to point out their faults in three ways, to perform pavāraṇā (pavāraṇā, a ceremony where Sangha members point out each other's faults). What are the three ways? If (others) have seen, heard, or suspected (my) offenses. You should perform pavāraṇā in this way. Gather the Sangha with one mind, and after gathering the Sangha, you should appoint someone who can perform pavāraṇā, and you should announce: 'Who can perform pavāraṇā for the Sangha?' If someone says: 'I can.'' The Buddha says: 'If a bhikkhu possesses five evil qualities, he should not be appointed as the pavāraṇā person. What are the five? Firstly, performing pavāraṇā out of love (favoritism), secondly, performing pavāraṇā out of anger (revenge), thirdly, performing pavāraṇā out of fear (fear of authority), fourthly, performing pavāraṇā out of ignorance (lack of understanding), and fifthly, not knowing what is pavāraṇā and what is not. A bhikkhu who possesses five good qualities should be appointed as the pavāraṇā person. What are the five? Not performing pavāraṇā out of love, not performing pavāraṇā out of anger, not performing pavāraṇā out of fear, not performing pavāraṇā out of ignorance, and knowing what is pavāraṇā and what is not.' At this time, a bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! This bhikkhu, so-and-so, is able to perform pavāraṇā for the Sangha. If the Sangha is ready and approves, the Sangha will appoint bhikkhu so-and-so as the pavāraṇā person for the Sangha. This is the announcement.' 'Venerable Sangha, please listen! This bhikkhu, so-and-so, is able to perform pavāraṇā for the Sangha. The Sangha appoints bhikkhu so-and-so
為僧作自恣人。誰諸長老忍某甲、某甲比丘為僧作自恣人者，是長老默然，誰不忍便說。』『某甲、某甲比丘為僧作自恣人竟，僧忍，默然故，是事如是持。』應如是作自恣羯磨：『大德僧聽！今日僧自恣，若僧時到僧忍聽，僧一心受自恣。如是白。』是時諸比丘一切從坐起𧿟跪地。若作自恣人是上座，應從坐起偏袒著衣曲身，應語第二上座：『長老！今日自恣來。』是時第二上座從坐起，偏袒著衣𧿟跪兩手捉上座足，應如是語：『長老憶念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第二：『長老憶念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第三：『長老憶念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』若下座作自恣人，應從坐起偏袒著衣𧿟跪合掌，應如是語上座：『今日自恣來。』上座亦應從坐起，偏袒著衣𧿟跪合掌，應如是言：『長老憶念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第二：『長老憶念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第三：『長老憶
【現代漢語翻譯】 現代漢語譯本：為僧眾推舉一位自恣（Pravāraṇā，僧團在雨季安居結束時，允許僧眾互相指出過失的儀式）人。『哪位長老認可某甲（姓名）比丘為僧眾作自恣人？如果長老們默然不語，即表示認可；若有不認可者，請直言。』『某甲比丘為僧眾作自恣人已畢，僧眾認可，因默然故，此事如是成立。』應如是進行自恣羯磨（Karma，行動、儀式）：『大德僧眾請聽！今日僧眾舉行自恣，若僧眾時機已到，認可並聽取，僧眾一心接受自恣。』如是宣告。此時，所有比丘應從座位起身，右膝著地。若作自恣人是上座（長老），應從座位起身，袒露右肩，彎腰，應告知第二上座：『長老！今日前來行自恣。』此時，第二上座從座位起身，袒露右肩，右膝著地，雙手握住上座的腳，應如是說：『長老憶念！今是僧眾自恣之日，我某甲比丘向上座僧眾請求自恣，若見聞有任何罪過，請告知我，出於憐憫的緣故。我若有罪，當依法懺除。』第二次：『長老憶念！今是僧眾自恣之日，我某甲比丘向上座僧眾請求自恣，若見聞有任何罪過，請告知我，出於憐憫的緣故。我若有罪，當依法懺除。』第三次：『長老憶念！今是僧眾自恣之日，我某甲比丘向上座僧眾請求自恣，若見聞有任何罪過，請告知我，出於憐憫的緣故。我若有罪，當依法懺除。』若下座（年輕僧人）作自恣人，應從座位起身，袒露右肩，右膝著地，合掌，應如是向上座說：『今日前來行自恣。』上座也應從座位起身，袒露右肩，右膝著地，合掌，應如是說：『長老憶念！今是僧眾自恣之日，我某甲比丘向上座僧眾請求自恣，若見聞有任何罪過，請告知我，出於憐憫的緣故。我若有罪，當依法懺除。』第二次：『長老憶念！今是僧眾自恣之日，我某甲比丘向上座僧眾請求自恣，若見聞有任何罪過，請告知我，出於憐憫的緣故。我若有罪，當依法懺除。』第三次：『長老憶 English version: To appoint a person for Pravāraṇā (the ceremony where monks invite each other to point out faults at the end of the rainy season retreat). 'Who among the elders approves of Bhikṣu (monk) so-and-so being appointed as the Pravāraṇā person for the Sangha (monastic community)? If the elders remain silent, it indicates approval; if anyone disapproves, please speak up.' 'Bhikṣu so-and-so has completed the task of being the Pravāraṇā person for the Sangha, and the Sangha approves, as indicated by their silence; thus, this matter is established.' The Karma (action, ritual) of Pravāraṇā should be conducted as follows: 'Venerable Sangha, please listen! Today, the Sangha observes Pravāraṇā. If the time is right for the Sangha, and they approve and listen, the Sangha wholeheartedly accepts Pravāraṇā.' Thus, it is announced. At this time, all Bhikṣus should rise from their seats and kneel on their right knees. If the person performing Pravāraṇā is a senior monk (Elder), they should rise from their seat, expose their right shoulder, bow, and inform the second senior monk: 'Venerable, I come today to perform Pravāraṇā.' At this time, the second senior monk rises from their seat, exposes their right shoulder, kneels on their right knee, and holds the feet of the senior monk with both hands, saying: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma (teachings).' A second time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A third time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' If a junior monk performs Pravāraṇā, they should rise from their seat, expose their right shoulder, kneel on their right knee, and join their palms, saying to the senior monk: 'I come today to perform Pravāraṇā.' The senior monk should also rise from their seat, expose their right shoulder, kneel on their right knee, and join their palms, saying: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A second time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A third time: 'Venerable, remember!
【English Translation】 To appoint a person for Pravāraṇā. 'Who among the elders approves of Bhikṣu so-and-so being appointed as the Pravāraṇā person for the Sangha? If the elders remain silent, it indicates approval; if anyone disapproves, please speak up.' 'Bhikṣu so-and-so has completed the task of being the Pravāraṇā person for the Sangha, and the Sangha approves, as indicated by their silence; thus, this matter is established.' The Karma of Pravāraṇā should be conducted as follows: 'Venerable Sangha, please listen! Today, the Sangha observes Pravāraṇā. If the time is right for the Sangha, and they approve and listen, the Sangha wholeheartedly accepts Pravāraṇā.' Thus, it is announced. At this time, all Bhikṣus should rise from their seats and kneel on their right knees. If the person performing Pravāraṇā is a senior monk (Elder), they should rise from their seat, expose their right shoulder, bow, and inform the second senior monk: 'Venerable, I come today to perform Pravāraṇā.' At this time, the second senior monk rises from their seat, exposes their right shoulder, kneels on their right knee, and holds the feet of the senior monk with both hands, saying: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A second time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A third time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' If a junior monk performs Pravāraṇā, they should rise from their seat, expose their right shoulder, kneel on their right knee, and join their palms, saying to the senior monk: 'I come today to perform Pravāraṇā.' The senior monk should also rise from their seat, expose their right shoulder, kneel on their right knee, and join their palms, saying: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A second time: 'Venerable, remember! Today is the day of Pravāraṇā for the Sangha. I, Bhikṣu so-and-so, request Pravāraṇā from the Sangha of Elders. If you have seen, heard, or suspected any offense, please tell me, out of compassion. If I have committed any offense, I will expiate it according to the Dharma.' A third time: 'Venerable, remember!
念！今僧自恣日，我某甲比丘長老僧自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』如是次第一切僧自恣。若一切僧自恣竟，為僧作自恣人共作自恣。自恣竟，應至上座前唱言：『僧一心自恣竟。』」
佛語諸比丘：「自恣有四種。何等四？一非法別自恣、二非法和合自恣、三有法別自恣、四有法和合自恣。是中非法別自恣，佛不聽。非法和合自恣，佛不聽。有法別自恣，佛不聽。是中有法和合自恣，如是佛聽。
「有一住處，自恣時五比丘住，是諸比丘應一處集，差為僧作自恣人，廣說自恣。
「有一住處，自恣時四比丘住，是諸比丘不應差為僧作自恣人，是諸比丘應一處集三語自恣，應如是自恣。上座應從坐起，偏袒著衣𧿟跪合掌如是語：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第二：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第三：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』若下座，應從坐起偏袒著衣，𧿟跪兩手捉上座兩足，應如是語：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞
【現代漢語翻譯】 現代漢語譯本：『唸誦！現在是僧團自恣日，我某甲（姓名）比丘長老向僧團自恣陳述，如果（你們）見到、聽到或懷疑我有罪，請爲了憐憫我的緣故告訴我。如果我確實有罪，我將依法懺除。』像這樣依次讓所有僧人自恣。如果所有僧人都自恣完畢，就由被推舉為僧團作自恣的人共同作自恣。自恣完畢后，應該到上座（資歷最高的僧人）面前宣告：『僧團一心自恣完畢。』
佛陀告訴眾比丘：『自恣有四種。是哪四種？一是非法個別自恣，二是非法和合自恣，三是有法個別自恣，四是有法和合自恣。這其中，非法個別自恣，佛陀不允許。非法和合自恣，佛陀不允許。有法個別自恣，佛陀不允許。這其中，有法和合自恣，佛陀允許。
『如果有一個住處，自恣時有五位比丘居住，這些比丘應該聚集在一處，推舉一人為僧團作自恣，詳細陳述自恣的內容。
『如果有一個住處，自恣時有四位比丘居住，這些比丘不應該推舉人為僧團作自恣，這些比丘應該聚集在一處，用三遍陳述的方式自恣，應該這樣自恣。上座應該從座位上站起，袒露右肩，右膝著地，合掌，這樣說：『長老憶念！現在是僧團自恣日，我某甲（姓名）比丘長老自恣陳述，如果（您）見到、聽到或懷疑我有罪，請爲了憐憫我的緣故告訴我。如果我確實有罪，我將依法懺除。』第二次說：『長老憶念！現在是僧團自恣日，我某甲（姓名）比丘長老自恣陳述，如果（您）見到、聽到或懷疑我有罪，請爲了憐憫我的緣故告訴我。如果我確實有罪，我將依法懺除。』第三次說：『長老憶念！現在是僧團自恣日，我某甲（姓名）比丘長老自恣陳述，如果（您）見到、聽到或懷疑我有罪，請爲了憐憫我的緣故告訴我。如果我確實有罪，我將依法懺除。』如果是下座，應該從座位上站起，袒露右肩，右膝著地，雙手握住上座的雙足，應該這樣說：『長老憶念！現在是僧團自恣日，我某甲（姓名）比丘長老自恣陳述，如果（您）見到、聽到
【English Translation】 English version: 'Recite! Today is the day of the Sangha's（community of monks） Pravāraṇā（self-surrender/invitation）, I, so-and-so (name) Bhikṣu（monk） Elder, make a Pravāraṇā statement to the Sangha, if (you) see, hear, or suspect me of any offense, please tell me out of compassion. If I have indeed committed an offense, I will expunge it according to the Dharma（teachings/law）.' In this way, all the monks make Pravāraṇā in turn. If all the monks have finished making Pravāraṇā, then those appointed to make Pravāraṇā for the Sangha will make Pravāraṇā together. After the Pravāraṇā is finished, they should go before the most senior monk and announce: 'The Sangha has unanimously completed the Pravāraṇā.'
The Buddha told the Bhikṣus（monks）: 'There are four kinds of Pravāraṇā. What are the four? First, unlawful separate Pravāraṇā; second, unlawful collective Pravāraṇā; third, lawful separate Pravāraṇā; fourth, lawful collective Pravāraṇā. Among these, unlawful separate Pravāraṇā is not permitted by the Buddha. Unlawful collective Pravāraṇā is not permitted by the Buddha. Lawful separate Pravāraṇā is not permitted by the Buddha. Among these, lawful collective Pravāraṇā is permitted by the Buddha.'
'If there is a dwelling place where five Bhikṣus（monks） reside at the time of Pravāraṇā, these Bhikṣus should gather in one place and appoint one person to make Pravāraṇā for the Sangha, explaining the content of Pravāraṇā in detail.'
'If there is a dwelling place where four Bhikṣus（monks） reside at the time of Pravāraṇā, these Bhikṣus should not appoint a person to make Pravāraṇā for the Sangha. These Bhikṣus should gather in one place and make Pravāraṇā by stating it three times. The most senior monk should rise from his seat, expose his right shoulder, kneel on his right knee, and join his palms, saying: 'Venerable Elders, remember! Today is the day of the Sangha's（community of monks） Pravāraṇā（self-surrender/invitation）, I, so-and-so (name) Bhikṣu（monk） Elder, make a Pravāraṇā statement, if (you) see, hear, or suspect me of any offense, please tell me out of compassion. If I have indeed committed an offense, I will expunge it according to the Dharma（teachings/law）.' The second time: 'Venerable Elders, remember! Today is the day of the Sangha's（community of monks） Pravāraṇā（self-surrender/invitation）, I, so-and-so (name) Bhikṣu（monk） Elder, make a Pravāraṇā statement, if (you) see, hear, or suspect me of any offense, please tell me out of compassion. If I have indeed committed an offense, I will expunge it according to the Dharma（teachings/law）.' The third time: 'Venerable Elders, remember! Today is the day of the Sangha's（community of monks） Pravāraṇā（self-surrender/invitation）, I, so-and-so (name) Bhikṣu（monk） Elder, make a Pravāraṇā statement, if (you) see, hear, or suspect me of any offense, please tell me out of compassion. If I have indeed committed an offense, I will expunge it according to the Dharma（teachings/law）.' If it is a junior monk, he should rise from his seat, expose his right shoulder, kneel on his right knee, and grasp the feet of the senior monk with both hands, saying: 'Venerable Elders, remember! Today is the day of the Sangha's（community of monks） Pravāraṇā（self-surrender/invitation）, I, so-and-so (name) Bhikṣu（monk） Elder, make a Pravāraṇā statement, if (you) see, hear,
疑罪語我，憐愍故。我若見罪，當如法除。』第二：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』第三：『長老憶念！今僧自恣日，我某甲比丘長老自恣語，若見聞疑罪語我，憐愍故。我若見罪，當如法除。』如是諸比丘得自恣。三比丘、二比丘亦如是。
「有一住處一比丘，自恣時應掃塔處及自恣處，次第布床、辦火燈、燈籠、燈炷、燈𣛰、辦籌，如是思惟：『諸比丘來未作自恣者，是比丘應共自恣。』若不見來，是中有高處立望。若見有比丘，喚言：『疾疾來長老！今日僧自恣。』若不見，應待至暮，還坐本處，如是心念口言：『今日僧自恣，我亦今日自恣。』如是一比丘得自恣。」
佛在舍衛國，是中佛語諸比丘：「是夜多過自恣時到。」一比丘從坐起，偏袒著衣長跪合掌白佛言：「世尊！諸比丘病不來。」佛言：「應取自恣。如是應取，應語病比丘：『與自恣。』答言：『與。』是名得自恣。若言：『為我僧中說自恣。』是名得自恣。若身動與，是名得自恣。若口言與，是名得自恣。若身不與、口不與，不得自恣。是時一切僧，應就病比丘邊作自恣、若將來僧中作自恣，諸比丘不應別作自恣。若諸比丘別作自恣，一切比丘得罪。
【現代漢語翻譯】 現代漢語譯本： 『長老請告訴我，因為憐憫的緣故，如果（你們）見到、聽到或懷疑我有任何罪過。如果我確實有罪，我將依法改正。』這是第一次（請求自恣）。第二次：『長老請憶念！今天是僧團自恣日，我某甲（姓名）比丘向長老自恣，如果（你們）見到、聽到或懷疑我有任何罪過，請告訴我，因為憐憫的緣故。如果我確實有罪，我將依法改正。』第三次：『長老請憶念！今天是僧團自恣日，我某甲（姓名）比丘向長老自恣，如果（你們）見到、聽到或懷疑我有任何罪過，請告訴我，因為憐憫的緣故。如果我確實有罪，我將依法改正。』像這樣，眾比丘便完成了自恣。三個比丘、兩個比丘的情況也一樣。
『如果有一個住處只有一位比丘，在自恣時，他應該打掃佛塔處和自恣處，依次鋪設床鋪，準備好火、燈、燈籠、燈芯、燈油，準備好籌碼，這樣思惟：『如果有其他比丘來，還沒有作自恣，這位比丘應該和他們一起自恣。』如果沒有比丘來，他應該站在高處眺望。如果看到有比丘來，就呼喚說：『長老快來！今天僧團自恣。』如果沒有看到，就應該等到晚上，回到原來的地方坐下，這樣心裡想，口裡說：『今天僧團自恣，我也在今天自恣。』這樣，一位比丘也完成了自恣。』
佛陀在舍衛國時，對眾比丘說：『今夜時間已過大半，自恣的時間到了。』一位比丘從座位上站起來，偏袒右肩，長跪合掌，對佛陀說：『世尊！有些比丘生病沒有來。』佛陀說：『應該接受他們的自恣。應該這樣接受，應該告訴生病的比丘：『請您給予自恣。』（生病的比丘）回答說：『給予。』這稱為得到自恣。如果（生病的比丘）說：『請為我在僧團中宣說自恣。』這稱為得到自恣。如果身體表示給予，這稱為得到自恣。如果口頭說給予，這稱為得到自恣。如果身體不給予，口頭也不給予，就不能得到自恣。這時，整個僧團應該到生病的比丘身邊作自恣，或者將（生病比丘的自恣）帶到僧團中作自恣，眾比丘不應該另外作自恣。如果眾比丘另外作自恣，所有比丘都會犯戒。』
【English Translation】 English version: 『Venerable elders, out of compassion, please tell me if you have seen, heard, or suspect me of any offense. If I am indeed guilty, I will amend it according to the Dharma.』 This is the first (request for Pavarana). Secondly: 『Venerable elders, remember! Today is the Sangha's Pavarana day. I, Bhikkhu (name), request Pavarana from the elders. Out of compassion, please tell me if you have seen, heard, or suspect me of any offense. If I am indeed guilty, I will amend it according to the Dharma.』 Thirdly: 『Venerable elders, remember! Today is the Sangha's Pavarana day. I, Bhikkhu (name), request Pavarana from the elders. Out of compassion, please tell me if you have seen, heard, or suspect me of any offense. If I am indeed guilty, I will amend it according to the Dharma.』 In this way, the Bhikkhus complete the Pavarana. The same applies to three Bhikkhus or two Bhikkhus.
『If there is only one Bhikkhu in a dwelling place, during Pavarana, he should sweep the stupa area and the Pavarana area, arrange the beds in order, prepare fire, lamps, lanterns, wicks, and oil, and prepare counting tokens. He should think: 『If other Bhikkhus come who have not yet performed Pavarana, this Bhikkhu should perform Pavarana with them.』 If no Bhikkhus come, he should stand in a high place and look out. If he sees a Bhikkhu, he should call out: 『Come quickly, Venerable Elder! Today is the Sangha's Pavarana.』 If he sees no one, he should wait until evening, return to his original place, and think in his heart and say with his mouth: 『Today is the Sangha's Pavarana, and I also perform Pavarana today.』 In this way, one Bhikkhu completes the Pavarana.』
When the Buddha was in Shravasti (a major city in ancient India), he said to the Bhikkhus: 『Tonight, much of the night has passed, and the time for Pavarana has arrived.』 A Bhikkhu rose from his seat, bared his right shoulder, knelt down, and with palms together, said to the Buddha: 『World Honored One! Some Bhikkhus are sick and have not come.』 The Buddha said: 『You should receive their Pavarana. You should receive it like this, you should tell the sick Bhikkhu: 『Please grant Pavarana.』 The (sick Bhikkhu) replies: 『I grant it.』 This is called obtaining Pavarana. If (the sick Bhikkhu) says: 『Please declare Pavarana for me in the Sangha.』 This is called obtaining Pavarana. If (the sick Bhikkhu) indicates granting with his body, this is called obtaining Pavarana. If (the sick Bhikkhu) says with his mouth that he grants it, this is called obtaining Pavarana. If he does not grant it with his body, nor does he grant it with his mouth, then Pavarana is not obtained. At this time, the entire Sangha should go to the sick Bhikkhu's side to perform Pavarana, or bring (the sick Bhikkhu's Pavarana) to the Sangha to perform Pavarana. The Bhikkhus should not perform Pavarana separately. If the Bhikkhus perform Pavarana separately, all the Bhikkhus will commit an offense.』
「有一住處二比丘，作自恣時，是二比丘不應取自恣，是二比丘共一處三語自恣；三比丘、四比丘亦如是。
「有一住處五比丘，自恣時，是諸比丘不應取自恣，不應與自恣。是諸比丘，應一處集差為僧自恣人，應廣自恣。若過五比丘，自恣時集一處，老病比丘隨意取自恣與自恣。若一人取一人，是名得自恣。若一人取二人、三人、四人，是名得自恣。隨幾許人能憶識名字，是名得自恣。若取自恣人不欲取，應更與他自恣。取自恣人若言：『我白衣、我沙彌、我非比丘、我異道、不見擯、不作擯、惡邪不除、擯不共住、種種不共住、犯邊罪、本白衣不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』應更與他自恣。若取他自恣竟不去，是名自恣不到。若言：『我白衣、我沙彌、我非比丘、我異道、不見擯、不作擯、惡邪不除、擯不共住、種種不共住、犯邊罪、本白衣不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』是名自恣不到。若取他自恣竟，八難中一一難起故不去，是名自恣不到。複次取他自恣竟故不去，若放逸、若懶、若睡、若入定，是名自恣不到。是取自恣人，有三因緣得罪：若故不去、若懶、若放逸。二因緣無罪：若睡、若入定。複次取他自恣竟，到僧
【現代漢語翻譯】 現代漢語譯本： 『如果一個住處有兩位比丘（bhiksu，佛教出家男眾），在作自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許互相指出過失）時，這兩位比丘不應該各自進行自恣，這兩位比丘應該聚集在一處，由三人互相進行自恣；三位比丘、四位比丘的情況也一樣。』
『如果一個住處有五位比丘，在自恣時，這些比丘不應該各自進行自恣，也不應該互相給予自恣。這些比丘應該聚集在一處，推選一位僧人作為自恣人，應該廣泛地進行自恣。如果超過五位比丘，在自恣時聚集在一處，年老或生病的比丘可以隨意地進行自恣和給予自恣。如果一個人接受一個人的自恣，這稱為得到自恣。如果一個人接受兩個人、三個人、四個人的自恣，這稱為得到自恣。能夠記住多少人的名字，就接受多少人的自恣，這稱為得到自恣。如果接受自恣的人不願意接受，應該換成其他人進行自恣。接受自恣的人如果說：『我是白衣（在家信徒）、我是沙彌（śrāmaṇera，佛教出家男眾預備階段）、我不是比丘、我是其他宗教的人、我沒有被擯棄、我沒有被判擯棄、我的邪見沒有去除、我被擯棄不得共住、我種種不得共住、我犯了邊罪（pārājika，佛教戒律中最嚴重的罪行）、我原本是白衣且不能成為男子、我玷污了比丘尼（bhikṣuṇī，佛教出家女眾）、我越過了濟度之人、我殺了父母、我殺了阿羅漢（arhat，已證悟的聖者）、我破壞了僧團（saṃgha，佛教僧團）、我惡意地使佛陀（Buddha，覺悟者）流血。』應該換成其他人進行自恣。如果接受他人的自恣后最終沒有去，這稱為自恣不到。如果說：『我是白衣、我是沙彌、我不是比丘、我是其他宗教的人、我沒有被擯棄、我沒有被判擯棄、我的邪見沒有去除、我被擯棄不得共住、我種種不得共住、我犯了邊罪、我原本是白衣且不能成為男子、我玷污了比丘尼、我越過了濟度之人、我殺了父母、我殺了阿羅漢、我破壞了僧團、我惡意地使佛陀流血。』這稱為自恣不到。如果接受他人的自恣后，由於八難（aṣṭāvināśa，八種難以修行佛法的障礙）中的任何一種原因而沒有去，這稱為自恣不到。再次，接受他人的自恣后故意不去，或者因為放逸、或者因為懶惰、或者因為睡覺、或者因為入定，這稱為自恣不到。接受自恣的人，有三種因緣會獲罪：如果故意不去、如果懶惰、如果放逸。有兩種因緣沒有罪：如果睡覺、如果入定。再次，接受他人的自恣后，到達僧團
【English Translation】 English version: 『If there are two bhikshus (monks) in a dwelling, when performing pravāraṇā (invitation), these two bhikshus should not take self-invitation. These two bhikshus should gather in one place and invite each other with three people; the same applies to three or four bhikshus.』
『If there are five bhikshus in a dwelling, when performing pravāraṇā, these bhikshus should not take self-invitation, nor should they give self-invitation. These bhikshus should gather in one place and select a monk as the pravāraṇā person, and should broadly perform pravāraṇā. If there are more than five bhikshus, when gathering in one place for pravāraṇā, elderly or sick bhikshus may freely take self-invitation and give self-invitation. If one person accepts the invitation of one person, this is called obtaining pravāraṇā. If one person accepts the invitation of two, three, or four people, this is called obtaining pravāraṇā. As many people whose names can be remembered, that is called obtaining pravāraṇā. If the person accepting the invitation is unwilling to accept, another person should be given the invitation. If the person accepting the invitation says: 『I am a śrāmaṇera (novice monk), I am not a bhikshu, I am of another religion, I have not been expelled, I have not been sentenced to expulsion, my evil views have not been removed, I am expelled and cannot live together, I cannot live together in various ways, I have committed a pārājika (defeat), I was originally a layman and cannot become a man, I have defiled a bhikṣuṇī (nun), I have transgressed against a person who has crossed over, I have killed my parents, I have killed an arhat (worthy one), I have broken the sangha (community), I have maliciously shed the blood of the Buddha (awakened one).』 Another person should be given the invitation. If, after accepting another's invitation, one ultimately does not go, this is called pravāraṇā not reached. If one says: 『I am a śrāmaṇera, I am not a bhikshu, I am of another religion, I have not been expelled, I have not been sentenced to expulsion, my evil views have not been removed, I am expelled and cannot live together, I cannot live together in various ways, I have committed a pārājika, I was originally a layman and cannot become a man, I have defiled a bhikṣuṇī, I have transgressed against a person who has crossed over, I have killed my parents, I have killed an arhat, I have broken the sangha, I have maliciously shed the blood of the Buddha.』 This is called pravāraṇā not reached. If, after accepting another's invitation, one does not go due to one of the eight difficulties (aṣṭāvināśa), this is called pravāraṇā not reached. Furthermore, after accepting another's invitation, if one intentionally does not go, or because of negligence, or because of laziness, or because of sleep, or because of entering samādhi (concentration), this is called pravāraṇā not reached. The person accepting the invitation has three causes for incurring offense: if one intentionally does not go, if one is lazy, if one is negligent. There are two causes for no offense: if one is asleep, if one is in samādhi. Furthermore, after accepting another's invitation, upon arriving at the sangha
中不說自恣，是名自恣到。若取他自恣竟，到僧中若言：『我白衣、我沙彌、我非比丘、我異道、不見擯、不作擯、惡邪不除、擯不共住、種種不共住、犯邊罪、本白衣不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血。』是名自恣到。複次取他自恣竟到僧中，八難一一難起故不說，是名自恣到。複次取他自恣竟，到僧中故不說、若放逸、若懶、若睡、若入定，是名自恣到。是中取他自恣人，有三因緣得罪：若故不說、若放逸、若懶。二因緣無罪：若睡、若入定。
「有一住處，自恣時比丘若王捉、若賊、若怨家、若怨黨、若怨黨之黨捉，僧中應遣使語彼言：『今日僧自恣，若是比丘得來、若與自恣來、若出界，我曹不應別作自恣。』是比丘若得來、若與自恣、若出界，如是好。若不得，諸比丘不應別自恣。若別自恣，一切比丘得罪。
「有一住處，自恣時一切比丘僧有罪，不知是罪，除有一客比丘清凈共住同見。是客比丘知舊比丘中善好有德，是客比丘應問：『長老！若比丘作如是如是事，當得何等罪？』答言：『若比丘作如是如是事，當得如是如是罪。』彼言：『長老！汝自憶作如是事不？』答言：『自憶，不獨我一人得是罪，一切僧亦得是罪。』客比丘言：『長老！汝說一切僧
，于汝何益？汝何以不如法懺悔是罪？』舊比丘受客比丘語，是罪如法懺悔。余諸比丘見此比丘懺悔，亦應如法懺悔。如是作者善，若不如是作，知有益舉，無益莫強舉。
「有一住處自恣時，比丘憶罪欲出，是比丘應異比丘邊是罪如法懺悔。如是作竟應作自恣，不應與自恣作礙。
「有一住處自恣時，比丘一罪疑，是比丘應語他比丘：『長老！我一罪疑，后是事當問。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時憶念罪欲出，是比丘應疾一心念：『我后是罪當如法懺悔。』如是作竟應自恣，不應與自恣作礙。若自恣時，比丘一罪疑，是比丘應疾一心念：『后是罪當問。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時，一切比丘僧有罪，覺是罪不能得客比丘清凈共住同見是罪如法懺悔。是諸比丘應遣一舊比丘近住處疾到彼，是罪如法懺悔竟來還：『我曹從汝邊是罪如法懺悔。』是諸比丘若得辦是事，如是好。若不能辦，是僧中一比丘應唱：『大德僧聽！我等是住處一切僧得罪，覺是罪不能得清凈客比丘共住同見是罪如法懺悔，亦不能得辦遣一舊比丘近住處，疾到彼是罪如法懺悔竟來還，我等是邊是罪如法懺悔。若僧時到僧忍聽，僧若后是罪如法懺悔。如是白。』如是
【現代漢語翻譯】 現代漢語譯本：『這對你有什麼好處呢？你為什麼不依法懺悔這個罪過呢？』年長的比丘聽了客比丘的話，就依法懺悔了這個罪過。其他比丘看到這位比丘懺悔，也應該依法懺悔。這樣做是好的，如果不這樣做，知道有益處就提出，沒有益處就不要勉強提出。
『在一個住處舉行自恣儀式時，有比丘想起自己有罪想要說出來，這位比丘應該向其他比丘依法懺悔這個罪過。這樣做了之後，就應該進行自恣儀式，不應該妨礙自恣儀式的進行。』
『在一個住處舉行自恣儀式時，有比丘對某個罪過感到疑惑，這位比丘應該告訴其他比丘：『長老！我對某個罪過感到疑惑，之後再問這件事。』這樣做了之後，就應該進行自恣儀式，不應該妨礙自恣儀式的進行。』
『在一個住處舉行自恣儀式時，想起自己有罪想要說出來，這位比丘應該趕快一心想：『我之後會對這個罪過依法懺悔。』這樣做了之後，就應該進行自恣儀式，不應該妨礙自恣儀式的進行。如果在自恣儀式時，比丘對某個罪過感到疑惑，這位比丘應該趕快一心想：『之後再問這個罪過。』這樣做了之後，就應該進行自恣儀式，不應該妨礙自恣儀式的進行。
『在一個住處舉行自恣儀式時，所有比丘僧團都有罪，覺得這個罪過無法讓清凈的客比丘共同居住，共同看到這個罪過並依法懺悔。這些比丘應該派遣一位年長的比丘到附近的住處，趕快去那裡依法懺悔這個罪過，然後回來：『我們從您那裡依法懺悔了這個罪過。』如果這些比丘能夠辦到這件事，這樣是好的。如果不能辦到，僧團中的一位比丘應該說：『大德僧眾請聽！我們這個住處的所有僧團都犯了罪，覺得這個罪過無法讓清凈的客比丘共同居住，共同看到這個罪過並依法懺悔，也不能辦到派遣一位年長的比丘到附近的住處，趕快去那裡依法懺悔這個罪過然後回來，我們從這裡依法懺悔這個罪過。如果僧團時機到了，僧團允許聽取，僧團之後會依法懺悔這個罪過。這樣稟告。』像這樣。
【English Translation】 English version: 'What benefit is there for you? Why do you not repent of this offense according to the Dharma?' The elder Bhikkhu, upon hearing the guest Bhikkhu's words, repented of the offense according to the Dharma. The other Bhikkhus, seeing this Bhikkhu repent, should also repent according to the Dharma. Doing so is good; if not, if it is known to be beneficial, it should be brought up; if it is not beneficial, do not force it.
'When holding the Pavarana (self-surrender ceremony) in a dwelling place, if a Bhikkhu remembers an offense and wishes to confess it, that Bhikkhu should confess the offense to another Bhikkhu according to the Dharma. Having done this, he should then perform the Pavarana, and should not obstruct the performance of the Pavarana.'
'When holding the Pavarana in a dwelling place, if a Bhikkhu is doubtful about an offense, that Bhikkhu should say to another Bhikkhu: 'Venerable Sir, I am doubtful about an offense; I will ask about this matter later.' Having done this, he should then perform the Pavarana, and should not obstruct the performance of the Pavarana.'
'When holding the Pavarana in a dwelling place, if a Bhikkhu remembers an offense and wishes to confess it, that Bhikkhu should quickly and single-mindedly think: 'I will repent of this offense according to the Dharma later.' Having done this, he should then perform the Pavarana, and should not obstruct the performance of the Pavarana. If, during the Pavarana, a Bhikkhu is doubtful about an offense, that Bhikkhu should quickly and single-mindedly think: 'I will ask about this offense later.' Having done this, he should then perform the Pavarana, and should not obstruct the performance of the Pavarana.'
'When holding the Pavarana in a dwelling place, if the entire Bhikkhu Sangha (community of monks) has committed an offense, and they feel that this offense prevents the pure guest Bhikkhus from dwelling together, seeing the offense together, and repenting of it according to the Dharma, these Bhikkhus should send an elder Bhikkhu to a nearby dwelling place, quickly go there to repent of the offense according to the Dharma, and then return: 'We have repented of this offense according to the Dharma from you.' If these Bhikkhus can accomplish this, it is good. If they cannot accomplish it, one Bhikkhu in the Sangha should announce: 'Venerable Sangha, please listen! All of us in this dwelling place have committed an offense, and we feel that this offense prevents the pure guest Bhikkhus from dwelling together, seeing the offense together, and repenting of it according to the Dharma. We also cannot accomplish sending an elder Bhikkhu to a nearby dwelling place, quickly go there to repent of the offense according to the Dharma, and then return. We repent of this offense according to the Dharma from here. If the Sangha's time has come, may the Sangha permit listening, and may the Sangha repent of this offense according to the Dharma later.' Thus, he should announce.'
作竟應作自恣，不應與自恣作礙。
「有一住處自恣時，一切僧一罪中疑，是中應一比丘僧中如是唱：『大德僧聽！是中住處一切僧一罪中疑。若僧時到僧忍聽，僧后是事當問。如是白。』如是作竟應作自恣，不應與自恣作礙。
「有一住處自恣時，舊比丘若五若過，自恣處集作自恣，異住處諸比丘來，清凈共住同見多，是諸比丘應更作自恣，如是作竟先比丘無罪。若諸比丘自恣竟，一切坐處未起未去，更有異住處比丘來，清凈共住同見多，是諸比丘應更作自恣，如是作竟先比丘無罪。若諸比丘自恣竟，有起去有未起去，更有異住處比丘來，清凈共住同見多，是諸比丘應更作自恣，如是作竟先比丘無罪。若是諸比丘自恣竟，一切坐處起未去，更有異住處比丘來，清凈共住同見多，是諸比丘應更作自恣，如是作竟先比丘無罪；等亦如是。有一住處自恣時，舊比丘若五若過，自恣處集作自恣，有異住處比丘來，清凈共住同見少，是諸比丘應次第自恣。若諸比丘自恣竟，一切坐處未起未去，有異住處比丘來，清凈共住同見少，是諸比丘邊應作三語自恣。若諸比丘自恣竟，有起去有未起去，有異住處比丘來，清凈共住同見少，是未起去，諸比丘邊應三語自恣。若是諸比丘自恣竟，一切起未去，更有異住處比丘來，
【現代漢語翻譯】 現代漢語譯本： 完成羯磨（Karma）后應該舉行自恣（Pavarana），不應該讓自恣受到阻礙。 『如果有一個住處在舉行自恣時，所有僧眾都對同一條戒律產生懷疑，那麼應該由一位比丘在僧團中這樣宣佈：『各位大德僧眾請聽！這個住處的所有僧眾都對同一條戒律產生懷疑。如果僧眾認為時機已到並允許，那麼這件事將在自恣結束後進行詢問。』 這樣宣佈后，就應該舉行自恣，不應該讓自恣受到阻礙。 『如果有一個住處在舉行自恣時，原有的比丘有五位或超過五位，他們在自恣處集合舉行自恣，這時有來自其他住處的比丘到來，他們清凈地共同居住，並且意見一致人數眾多，那麼這些比丘應該重新舉行自恣。這樣做了之後，先前的比丘就沒有罪過。如果比丘們自恣結束后，所有座位上的人都還沒有起身離開，又有來自其他住處的比丘到來，他們清凈地共同居住，並且意見一致人數眾多，那麼這些比丘應該重新舉行自恣。這樣做了之後，先前的比丘就沒有罪過。如果比丘們自恣結束后，有些人起身離開了，有些人還沒有起身離開，又有來自其他住處的比丘到來，他們清凈地共同居住，並且意見一致人數眾多，那麼這些比丘應該重新舉行自恣。這樣做了之後，先前的比丘就沒有罪過。如果這些比丘自恣結束后，所有座位上的人都起身但還沒有離開，又有來自其他住處的比丘到來，他們清凈地共同居住，並且意見一致人數眾多，那麼這些比丘應該重新舉行自恣。這樣做了之後，先前的比丘就沒有罪過；情況相同也是如此。如果有一個住處在舉行自恣時，原有的比丘有五位或超過五位，他們在自恣處集合舉行自恣，這時有來自其他住處的比丘到來，他們清凈地共同居住，但意見一致人數較少，那麼這些比丘應該依次進行自恣。如果比丘們自恣結束后，所有座位上的人都還沒有起身離開，這時有來自其他住處的比丘到來，他們清凈地共同居住，但意見一致人數較少，那麼應該在這些比丘旁邊進行三次自恣。如果比丘們自恣結束后，有些人起身離開了，有些人還沒有起身離開，這時有來自其他住處的比丘到來，他們清凈地共同居住，但意見一致人數較少，那麼應該在那些還沒有起身離開的比丘旁邊進行三次自恣。如果這些比丘自恣結束后，所有人都起身但還沒有離開，又有來自其他住處的比丘到來，
【English Translation】 English version: Having completed the Karma (act, deed), one should perform Pavarana (invitation), and Pavarana should not be obstructed. 『If there is a dwelling place where, at the time of Pavarana, all the Sangha (community) have doubts about the same precept, then one Bhikkhu (monk) should announce in the Sangha: 『Venerable Sangha, listen! In this dwelling place, all the Sangha have doubts about the same precept. If it is the Sangha』s time and the Sangha agrees, this matter should be inquired about after Pavarana.』 Having announced this, one should perform Pavarana, and Pavarana should not be obstructed. 『If there is a dwelling place where, at the time of Pavarana, the original Bhikkhus, whether five or more, gather at the Pavarana place to perform Pavarana, and Bhikkhus from other dwelling places arrive, living together purely and sharing the same view in large numbers, then these Bhikkhus should perform Pavarana again. Having done this, the previous Bhikkhus are without fault. If the Bhikkhus have finished Pavarana, and everyone in their seats has not yet risen or left, and more Bhikkhus from other dwelling places arrive, living together purely and sharing the same view in large numbers, then these Bhikkhus should perform Pavarana again. Having done this, the previous Bhikkhus are without fault. If the Bhikkhus have finished Pavarana, and some have risen and left while others have not yet risen or left, and more Bhikkhus from other dwelling places arrive, living together purely and sharing the same view in large numbers, then these Bhikkhus should perform Pavarana again. Having done this, the previous Bhikkhus are without fault. If these Bhikkhus have finished Pavarana, and everyone in their seats has risen but not yet left, and more Bhikkhus from other dwelling places arrive, living together purely and sharing the same view in large numbers, then these Bhikkhus should perform Pavarana again. Having done this, the previous Bhikkhus are without fault; the same applies in similar situations. If there is a dwelling place where, at the time of Pavarana, the original Bhikkhus, whether five or more, gather at the Pavarana place to perform Pavarana, and Bhikkhus from other dwelling places arrive, living together purely but sharing the same view in small numbers, then these Bhikkhus should perform Pavarana in turn. If the Bhikkhus have finished Pavarana, and everyone in their seats has not yet risen or left, and Bhikkhus from other dwelling places arrive, living together purely but sharing the same view in small numbers, then a three-utterance Pavarana should be performed near these Bhikkhus. If the Bhikkhus have finished Pavarana, and some have risen and left while others have not yet risen or left, and Bhikkhus from other dwelling places arrive, living together purely but sharing the same view in small numbers, then a three-utterance Pavarana should be performed near those Bhikkhus who have not yet risen or left. If these Bhikkhus have finished Pavarana, and everyone has risen but not yet left, and more Bhikkhus from other dwelling places arrive,
清凈共住同見少，是諸比丘若能得和同，應廣作自恣。若不得和同，應出界作三語自恣。若舊比丘自恣時，更有舊比丘來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。若舊比丘自恣時，客比丘來若多、若等、若少。若多應更作自恣，若等、少應次第作自恣。若舊比丘自恣時，更有舊比丘客比丘共來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。若客比丘自恣時，更有客比丘來若多、若等、若少。若多應更作自恣，若等、少應次第作自恣。若客比丘自恣時，舊比丘來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。若客比丘自恣時，舊比丘、客比丘共來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。若舊比丘、客比丘共自恣時，更有舊比丘來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。若舊比丘、客比丘共自恣時，更有客比丘來若多、若等、若少。若多應更作自恣，若等、少應次第作自恣。若舊比丘、客比丘共自恣時，更有舊比丘客比丘來若多、若等、若少。若多、等應更作自恣，若少應次第作自恣。
「有一住處自恣時，舊比丘若五若過，自恣處集欲自恣。更有異住處比丘來，清凈共住同見多，彼作是念：『是中舊比丘若五若過，
【現代漢語翻譯】 現代漢語譯本 如果清凈共住且見解相同的人很少，那麼這些比丘如果能夠和合一致，就應該廣泛地舉行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失）。如果不能和合一致，就應該到界外舉行三語自恣。如果舊比丘在自恣時，又有舊比丘來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。如果舊比丘在自恣時，有客比丘來，無論是多、相等還是少於原來的比丘。如果多，就應該重新舉行自恣；如果相等或少，就應該依次舉行自恣。如果舊比丘在自恣時，又有舊比丘和客比丘一起來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。如果客比丘在自恣時，又有客比丘來，無論是多、相等還是少於原來的比丘。如果多，就應該重新舉行自恣；如果相等或少，就應該依次舉行自恣。如果客比丘在自恣時，有舊比丘來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。如果客比丘在自恣時，有舊比丘和客比丘一起來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。如果舊比丘和客比丘一起自恣時，又有舊比丘來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。如果舊比丘和客比丘一起自恣時，又有客比丘來，無論是多、相等還是少於原來的比丘。如果多，就應該重新舉行自恣；如果相等或少，就應該依次舉行自恣。如果舊比丘和客比丘一起自恣時，又有舊比丘和客比丘一起來，無論是多、相等還是少於原來的比丘。如果多或相等，就應該重新舉行自恣；如果少，就應該依次舉行自恣。
在一個住處舉行自恣時，舊比丘如果有五個或超過五個，在自恣處聚集，想要舉行自恣。又有來自其他住處的比丘來，清凈共住且見解相同的人很多，他們這樣想：『這裡舊比丘如果有五個或超過五個，
【English Translation】 English version If there are few who live together in purity and share the same views, then if these Bhikkhus (monks) can achieve harmony, they should extensively perform the Pravāraṇā (a ceremony held by the Sangha at the end of the rainy season retreat, allowing members to point out each other's faults). If they cannot achieve harmony, they should perform the three-utterance Pravāraṇā outside the boundary. If old Bhikkhus are performing Pravāraṇā, and more old Bhikkhus arrive, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence. If old Bhikkhus are performing Pravāraṇā, and guest Bhikkhus arrive, whether more, equal, or fewer in number. If more, they should perform Pravāraṇā again; if equal or fewer, they should perform Pravāraṇā in sequence. If old Bhikkhus are performing Pravāraṇā, and both old and guest Bhikkhus arrive together, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence. If guest Bhikkhus are performing Pravāraṇā, and more guest Bhikkhus arrive, whether more, equal, or fewer in number. If more, they should perform Pravāraṇā again; if equal or fewer, they should perform Pravāraṇā in sequence. If guest Bhikkhus are performing Pravāraṇā, and old Bhikkhus arrive, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence. If guest Bhikkhus are performing Pravāraṇā, and both old and guest Bhikkhus arrive together, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence. If old and guest Bhikkhus are performing Pravāraṇā together, and more old Bhikkhus arrive, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence. If old and guest Bhikkhus are performing Pravāraṇā together, and more guest Bhikkhus arrive, whether more, equal, or fewer in number. If more, they should perform Pravāraṇā again; if equal or fewer, they should perform Pravāraṇā in sequence. If old and guest Bhikkhus are performing Pravāraṇā together, and both old and guest Bhikkhus arrive together, whether more, equal, or fewer in number. If more or equal, they should perform Pravāraṇā again; if fewer, they should perform Pravāraṇā in sequence.
When Pravāraṇā is being performed in one dwelling place, if there are five or more old Bhikkhus, they gather at the Pravāraṇā place, wanting to perform Pravāraṇā. Then Bhikkhus from another dwelling place arrive, many who live together in purity and share the same views, they think: 'Here, if there are five or more old Bhikkhus,
自恣處集欲作自恣，我等應作自恣。』凈想、比尼想、別眾同眾想作自恣。更有異住處比丘來，清凈共住同見多，彼應更作自恣，先比丘得罪。彼比丘凈想、比尼想、別眾同眾想作自恣竟，若一切坐處未起未去、若有起去有未起去、若一切起未去，更有異住處比丘來，清凈共住同見多，彼比丘應更作自恣，先比丘得罪。
「有一住處自恣時，舊比丘若五若過，自恣處集欲作自恣。更有異住處比丘來，清凈共住同見多，彼作是念：『舊比丘若五若過，自恣處集欲作自恣，我等不應是中作自恣。』彼比丘言：『我作自恣。』不凈心悔別眾同眾想，是中作自恣。更有異住處比丘來，清凈共住同見多，彼諸比丘應更作自恣，先比丘得罪。彼諸比丘不凈心悔別眾同眾想作自恣竟，一切坐處未起未去、有起去有未起去、有一切起未去，更有異住處比丘來，清凈共住同見多彼，諸比丘應更作自恣，先比丘得罪。
「有一住處自恣時，舊比丘若五若過，自恣處集欲作自恣，更有異住處比丘來，清凈共住同見多，彼諸比丘作是念：『我等若應、若不應，是中作自恣？』疑凈不凈別眾同眾想。更有異住處比丘來，清凈共住同見多，彼諸比丘應更作自恣，先比丘得罪。若疑凈不凈別眾同眾想作自恣竟，一切坐處未起未去、有起去
【現代漢語翻譯】 現代漢語譯本 『在自恣處（Pavarana place，僧團舉行自恣儀式的場所）聚集想要舉行自恣時，我們應該舉行自恣。』以清凈想、毗尼想（Vinaya thought，遵守戒律的想法）、別眾想（separate assembly thought，認為僧團是分開的）、同眾想（same assembly thought，認為僧團是統一的）來舉行自恣。如果有其他住處的比丘來，他們清凈地共同居住，見解相同，他們應該重新舉行自恣，先前的比丘就犯了罪過。那些比丘以清凈想、毗尼想、別眾想、同眾想舉行自恣完畢后，如果所有座位上的人沒有起身離開，或者有人起身離開但有人沒有起身離開，或者所有人都起身但沒有離開，又有其他住處的比丘來，他們清凈地共同居住，見解相同，那些比丘應該重新舉行自恣，先前的比丘就犯了罪過。 在一個住處舉行自恣時，舊比丘如果有五位或超過五位，在自恣處聚集想要舉行自恣。如果有其他住處的比丘來，他們清凈地共同居住，見解相同，他們這樣想：『舊比丘如果有五位或超過五位，在自恣處聚集想要舉行自恣，我們不應該在這裡舉行自恣。』那些比丘說：『我舉行自恣。』以不清凈的心，懷著後悔，以別眾想、同眾想，在這裡舉行自恣。如果有其他住處的比丘來，他們清凈地共同居住，見解相同，那些比丘應該重新舉行自恣，先前的比丘就犯了罪過。那些比丘以不清凈的心，懷著後悔，以別眾想、同眾想舉行自恣完畢后，所有座位上的人沒有起身離開，或者有人起身離開但有人沒有起身離開，或者所有人都起身但沒有離開，又有其他住處的比丘來，他們清凈地共同居住，見解相同，那些比丘應該重新舉行自恣，先前的比丘就犯了罪過。 在一個住處舉行自恣時，舊比丘如果有五位或超過五位，在自恣處聚集想要舉行自恣，如果有其他住處的比丘來，他們清凈地共同居住，見解相同，那些比丘這樣想：『我們應該還是不應該在這裡舉行自恣？』懷疑清凈與不清凈，以別眾想、同眾想。如果有其他住處的比丘來，他們清凈地共同居住，見解相同，那些比丘應該重新舉行自恣，先前的比丘就犯了罪過。如果懷疑清凈與不清凈，以別眾想、同眾想舉行自恣完畢后，所有座位上的人沒有起身離開，或者有人起身離開
【English Translation】 English version 'When gathering at the Pavarana place (the place where the Sangha holds the Pavarana ceremony) desiring to perform Pavarana, we should perform Pavarana.' Performing Pavarana with pure thought, Vinaya thought (the thought of adhering to the precepts), separate assembly thought (thinking the Sangha is separate), and same assembly thought (thinking the Sangha is unified). If bhikkhus from other residences come, living together purely and sharing the same views, they should perform Pavarana again, and the previous bhikkhus commit an offense. After those bhikkhus have completed Pavarana with pure thought, Vinaya thought, separate assembly thought, and same assembly thought, if all those seated have not risen and left, or some have risen and left but some have not, or all have risen but have not left, and bhikkhus from other residences come, living together purely and sharing the same views, those bhikkhus should perform Pavarana again, and the previous bhikkhus commit an offense. When Pavarana is being held in a residence, if there are five or more old bhikkhus, gathering at the Pavarana place desiring to perform Pavarana. If bhikkhus from other residences come, living together purely and sharing the same views, they think: 'If there are five or more old bhikkhus, gathering at the Pavarana place desiring to perform Pavarana, we should not perform Pavarana here.' Those bhikkhus say: 'I perform Pavarana.' With an impure mind, with regret, with separate assembly thought and same assembly thought, they perform Pavarana here. If bhikkhus from other residences come, living together purely and sharing the same views, those bhikkhus should perform Pavarana again, and the previous bhikkhus commit an offense. After those bhikkhus have completed Pavarana with an impure mind, with regret, with separate assembly thought and same assembly thought, all those seated have not risen and left, or some have risen and left but some have not, or all have risen but have not left, and bhikkhus from other residences come, living together purely and sharing the same views, those bhikkhus should perform Pavarana again, and the previous bhikkhus commit an offense. When Pavarana is being held in a residence, if there are five or more old bhikkhus, gathering at the Pavarana place desiring to perform Pavarana, if bhikkhus from other residences come, living together purely and sharing the same views, those bhikkhus think: 'Should we or should we not perform Pavarana here?' Doubting purity and impurity, with separate assembly thought and same assembly thought. If bhikkhus from other residences come, living together purely and sharing the same views, those bhikkhus should perform Pavarana again, and the previous bhikkhus commit an offense. If, doubting purity and impurity, with separate assembly thought and same assembly thought, they complete Pavarana, all those seated have not risen and left, or some have risen and left
有未起去、有一切起未去，更有異住處比丘來，清凈共住同見多，是諸比丘應更作自恣，先比丘得罪。
「有一住處自恣時，諸舊比丘若五若過，自恣處集欲作自恣，更有異住處比丘來，清凈共住同見多，聞已作是念：『更有異住處比丘來，清凈共住同見多，是滅壞除舍別異，我不須是諸比丘。』為欲破僧別眾同眾想作自恣。更有異住處比丘來，清凈共住同見多，彼諸比丘應更作自恣，先比丘得偷蘭遮，近破僧故。若是諸比丘，為欲勤破僧別眾同眾想作自恣竟，若一切坐處未起未去、有起去有未起去、有一切起未去，更有異住處比丘來，清凈共住同見多，是諸比丘應更作自恣，先比丘得偷蘭遮，近破僧故。若舊比丘自恣時，更有舊比丘來，若多、等應更作自恣。若舊比丘自恣時客比丘來，若多、等應更作自恣。若舊比丘自恣時，舊比丘、客比丘共來，若多、等應更作自恣。若客比丘自恣時客比丘來，若多、等應更作自恣。客比丘自恣時舊比丘來，若多、等應更作自恣。客比丘自恣時，舊比丘、客比丘共來，若多、等應更作自恣。舊比丘、客比丘共自恣時，舊比丘來，若多、等應更作自恣。舊比丘、客比丘共自恣時，客比丘來，若多、等應更作自恣。舊比丘、客比丘共自恣時，舊比丘、客比丘共來，若多、等應更
【現代漢語翻譯】 現代漢語譯本： 如果有些比丘沒有離開，有些比丘已經起身但沒有離開，或者所有比丘都未離開，這時有來自其他住處的比丘到來，他們清凈地共同居住，並且見解相同，那麼這些比丘應該重新舉行自恣（Pravāraṇā），之前的比丘犯了罪。
在一個住處舉行自恣時，如果舊的比丘有五個或超過五個，在自恣處聚集想要舉行自恣，這時有來自其他住處的比丘到來，他們清凈地共同居住，並且見解相同，（舊的比丘）聽到后這樣想：『有來自其他住處的比丘到來，他們清凈地共同居住，並且見解相同，這是爲了消滅、破壞、捨棄和區別，我不需要這些比丘。』爲了想要破壞僧團、分裂大眾，懷著與大眾相同或不同的想法而舉行自恣。這時有來自其他住處的比丘到來，他們清凈地共同居住，並且見解相同，那麼這些比丘應該重新舉行自恣，之前的比丘犯了偷蘭遮（sthūlātyaya）罪，因為他們接近破壞僧團。如果這些比丘，爲了努力破壞僧團、分裂大眾，懷著與大眾相同或不同的想法而舉行自恣完畢，如果所有座位上的人未起身未離開，或者有人起身離開有人未起身離開，或者所有人都未起身離開，這時有來自其他住處的比丘到來，他們清凈地共同居住，並且見解相同，那麼這些比丘應該重新舉行自恣，之前的比丘犯了偷蘭遮罪，因為他們接近破壞僧團。如果舊的比丘在自恣時，有更多的舊的比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。如果舊的比丘在自恣時，有客比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。如果舊的比丘在自恣時，有舊比丘和客比丘一起來到，如果人數多於或等於（原來的比丘），應該重新舉行自恣。如果是客比丘在自恣時，有客比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。客比丘在自恣時，有舊比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。客比丘在自恣時，有舊比丘和客比丘一起來到，如果人數多於或等於（原來的比丘），應該重新舉行自恣。舊比丘和客比丘共同自恣時，有舊比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。舊比丘和客比丘共同自恣時，有客比丘到來，如果人數多於或等於（原來的比丘），應該重新舉行自恣。舊比丘和客比丘共同自恣時，有舊比丘和客比丘一起來到，如果人數多於或等於
【English Translation】 English version: If some monks have not left, some have risen but not left, or all have not left, and then monks from other residences arrive, who live together purely and share the same views, then these monks should perform Pravāraṇā (self-surrender) again, and the previous monks have committed an offense.
When Pravāraṇā is being performed in a residence, if there are five or more old monks, gathered at the Pravāraṇā site wanting to perform Pravāraṇā, and then monks from other residences arrive, who live together purely and share the same views, (the old monks) hear this and think: 'Monks from other residences have arrived, who live together purely and share the same views, this is to eliminate, destroy, abandon, and differentiate, I do not need these monks.' Wanting to destroy the Sangha, divide the assembly, with the thought of being the same or different from the assembly, they perform Pravāraṇā. Then monks from other residences arrive, who live together purely and share the same views, then these monks should perform Pravāraṇā again, and the previous monks have committed the offense of sthūlātyaya (a serious offense), because they are close to destroying the Sangha. If these monks, in order to diligently destroy the Sangha, divide the assembly, with the thought of being the same or different from the assembly, have finished performing Pravāraṇā, if all those seated have not risen and left, or some have risen and left and some have not risen and left, or all have not risen and left, and then monks from other residences arrive, who live together purely and share the same views, then these monks should perform Pravāraṇā again, and the previous monks have committed the offense of sthūlātyaya, because they are close to destroying the Sangha. If old monks are performing Pravāraṇā, and more old monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If old monks are performing Pravāraṇā, and guest monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If old monks are performing Pravāraṇā, and old monks and guest monks arrive together, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If guest monks are performing Pravāraṇā, and guest monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If guest monks are performing Pravāraṇā, and old monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If guest monks are performing Pravāraṇā, and old monks and guest monks arrive together, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If old monks and guest monks are performing Pravāraṇā together, and old monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If old monks and guest monks are performing Pravāraṇā together, and guest monks arrive, if the number is greater than or equal to (the original monks), Pravāraṇā should be performed again. If old monks and guest monks are performing Pravāraṇā together, and old monks and guest monks arrive together, if the number is greater than or equal to
作自恣。
「舊比丘十四日多，客比丘十五日少，客比丘應隨舊比丘，是日應自恣。舊比丘十四日少，客比丘十五日多，舊比丘應隨客比丘，是日不應自恣。舊比丘十五日多，客比丘初日少，客比丘應隨舊比丘，是日更自恣。舊比丘十五日少，客比丘初日多，舊比丘應隨客比丘出界作自恣。若客比丘十四日多，舊比丘十五日少，舊比丘應隨客比丘，是日應自恣。客比丘十四日少，舊比丘十五日多，客比丘應隨舊比丘，是日不應自恣。客比丘十五日多，舊比丘初日少，舊比丘應隨客比丘，是日更自恣。客比丘十五日少，舊比丘初日多，客比丘應隨舊比丘出界作自恣。
「有一住處自恣時，諸舊比丘聞客比丘聲、客比丘因緣，若腳聲、若杖聲、若革屣聲、若異人聲，是諸舊比丘不求不覓作自恣，舊比丘得罪。若求得不喚自恣，舊比丘得罪。若求不能得疑自恣，舊比丘得罪。若求不能得無所疑自恣，如是舊比丘無罪。若求得是諸客比丘，一心歡喜應作自恣，如是舊比丘無罪。
「有一住處自恣時，諸客比丘聞舊比丘聲，舊比丘因緣，若戶鑰聲、釿聲、若斧聲、讀經聲，是諸客比丘不求不覓自恣，客比丘得罪。若求得不喚自恣，客比丘得罪。若求不能得疑自恣，客比丘得罪。若求不能得無所疑自恣，客比丘
【現代漢語翻譯】 現代漢語譯本 作自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）。
『如果舊比丘在十四日（指陰曆）時人數較多，而客比丘在十五日時人數較少，那麼客比丘應當跟隨舊比丘，就在這一天舉行自恣。如果舊比丘在十四日時人數較少，而客比丘在十五日時人數較多，那麼舊比丘應當跟隨客比丘，這一天就不應舉行自恣。如果舊比丘在十五日時人數較多，而客比丘在初一日時人數較少，那麼客比丘應當跟隨舊比丘，就在這一天再次舉行自恣。如果舊比丘在十五日時人數較少，而客比丘在初一日時人數較多，那麼舊比丘應當跟隨客比丘出界（離開寺院的界限）舉行自恣。
『如果在一個住處舉行自恣時，各位舊比丘聽到客比丘的聲音、客比丘的動靜，無論是腳步聲、枴杖聲、鞋子聲，還是其他人的聲音，這些舊比丘如果不去尋找、不去查問就舉行自恣，舊比丘就犯了罪。如果尋找到了卻不叫來（客比丘）就舉行自恣，舊比丘就犯了罪。如果尋找了但沒有找到，心存疑慮就舉行自恣，舊比丘就犯了罪。如果尋找了但沒有找到，心中沒有疑慮就舉行自恣，這樣的舊比丘就沒有罪。如果尋找到了這些客比丘，大家一心歡喜地舉行自恣，這樣的舊比丘就沒有罪。
『如果在一個住處舉行自恣時，各位客比丘聽到舊比丘的聲音、舊比丘的動靜，無論是門閂聲、鑿子聲、斧頭聲、還是誦經聲，這些客比丘如果不去尋找、不去查問就舉行自恣，客比丘就犯了罪。如果尋找到了卻不叫來（舊比丘）就舉行自恣，客比丘就犯了罪。如果尋找了但沒有找到，心存疑慮就舉行自恣，客比丘
【English Translation】 English version Performing the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat).
『If the number of old Bhikkhus (monks) is greater on the fourteenth day (of the lunar calendar), and the number of guest Bhikkhus is smaller on the fifteenth day, then the guest Bhikkhus should follow the old Bhikkhus, and the Pravāraṇā should be performed on that day. If the number of old Bhikkhus is smaller on the fourteenth day, and the number of guest Bhikkhus is greater on the fifteenth day, then the old Bhikkhus should follow the guest Bhikkhus, and the Pravāraṇā should not be performed on that day. If the number of old Bhikkhus is greater on the fifteenth day, and the number of guest Bhikkhus is smaller on the first day (of the next lunar cycle), then the guest Bhikkhus should follow the old Bhikkhus, and the Pravāraṇā should be performed again on that day. If the number of old Bhikkhus is smaller on the fifteenth day, and the number of guest Bhikkhus is greater on the first day, then the old Bhikkhus should follow the guest Bhikkhus and perform the Pravāraṇā outside the boundary (of the monastery).』
『If, when performing the Pravāraṇā in a dwelling place, the old Bhikkhus hear the voices of the guest Bhikkhus, or the sounds of the guest Bhikkhus, whether it be the sound of footsteps, the sound of a staff, the sound of leather sandals, or the voice of another person, if these old Bhikkhus perform the Pravāraṇā without seeking or inquiring, the old Bhikkhus commit an offense. If they find them but do not call them to perform the Pravāraṇā, the old Bhikkhus commit an offense. If they seek but cannot find them, and perform the Pravāraṇā with doubt, the old Bhikkhus commit an offense. If they seek but cannot find them, and perform the Pravāraṇā without doubt, then these old Bhikkhus are without offense. If they find these guest Bhikkhus, and everyone joyfully performs the Pravāraṇā with one mind, then these old Bhikkhus are without offense.』
『If, when performing the Pravāraṇā in a dwelling place, the guest Bhikkhus hear the voices of the old Bhikkhus, or the sounds of the old Bhikkhus, whether it be the sound of a door bolt, the sound of a chisel, the sound of an axe, or the sound of reciting scriptures, if these guest Bhikkhus perform the Pravāraṇā without seeking or inquiring, the guest Bhikkhus commit an offense. If they find them but do not call them to perform the Pravāraṇā, the guest Bhikkhus commit an offense. If they seek but cannot find them, and perform the Pravāraṇā with doubt, the guest Bhikkhus
無罪。若求得是諸舊比丘，一心歡喜應作自恣，如是客比丘無罪。
「有一住處自恣時，舊比丘見客比丘相、客比丘來因緣，若不識衣缽、若不識杖、若盛油革囊、革屣、針筒，是諸比丘不求不覓自恣，是諸舊比丘得罪。若求得不喚自恣，舊比丘得罪。若求不能得疑自恣，舊比丘得罪。若求不能得無所疑自恣，如是舊比丘無罪。若求得是諸客比丘，一心歡喜應作自恣如是舊比丘無罪。
「有一住處自恣時，諸客比丘見舊比丘相、舊比丘來因緣，若新掃灑地、次第敷床座，是諸客比丘不求不覓作自恣，客比丘得罪。若求得不喚作自恣，客比丘得罪。若求不得疑作自恣，客比丘得罪。若求不能得無所疑作自恣，客比丘無罪。若求得是諸舊比丘，共一心歡喜應作自恣，如是客比丘無罪。
「有一住處自恣時，比丘若他人舉、若不舉、若令憶念、若不令憶念，自言：『我有僧伽婆尸沙罪。』是比丘應與別住，不成與。是中應一比丘僧中唱：『大德僧聽！是中住處有比丘，若他人舉、若不舉、若令憶念、若不令憶念，自言有僧伽婆尸沙罪，是比丘應與別住，不成與。若僧時到僧忍聽，僧是比丘后當與別住。如是白。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時，比丘若他人舉、若不舉、若
【現代漢語翻譯】 現代漢語譯本： 無罪。如果找到的是那些原來的比丘（bhikkhu，佛教僧侶），他們一心歡喜，就應該進行自恣（pravāraṇā，僧團在雨季結束時舉行的儀式，允許互相指出錯誤），這樣，新來的比丘就沒有罪過。
『在一個住處進行自恣時，原來的比丘看到新來比丘的狀況、新來比丘到來的原因，如果不認識他們的衣缽（pattra，僧侶的食器）、如果不認識他們的杖、如果帶著盛油的革囊、革屣（kāravellaka，皮鞋）、針筒，這些比丘不尋找、不探究就進行自恣，這些原來的比丘就犯了罪。如果尋找到了卻不叫他們來參加自恣，原來的比丘就犯了罪。如果尋找不到，心存疑慮地進行自恣，原來的比丘就犯了罪。如果尋找不到，心中沒有疑慮地進行自恣，這樣原來的比丘就沒有罪過。如果找到的是那些新來的比丘，他們一心歡喜，就應該進行自恣，這樣原來的比丘就沒有罪過。
『在一個住處進行自恣時，新來的比丘看到原來的比丘的狀況、原來的比丘到來的原因，如果他們新近打掃了場地、依次鋪設了床座，這些新來的比丘不尋找、不探究就進行自恣，新來的比丘就犯了罪。如果尋找到了卻不叫他們來參加自恣，新來的比丘就犯了罪。如果尋找不到，心存疑慮地進行自恣，新來的比丘就犯了罪。如果尋找不到，心中沒有疑慮地進行自恣，新來的比丘就沒有罪過。如果找到的是那些原來的比丘，大家一心歡喜，就應該進行自恣，這樣新來的比丘就沒有罪過。
『在一個住處進行自恣時，如果比丘被他人檢舉、或者沒有被檢舉、或者被提醒、或者沒有被提醒，自己說：『我犯了僧伽婆尸沙罪（saṃghāvaśeṣa，一種較重的罪過）。』這個比丘應該被給予別住（pārāvāsika，一種懲罰措施，要求犯戒比丘單獨居住），但實際上沒有給予。這時應該由一位比丘在僧團中宣佈：『各位大德僧眾請聽！這個住處有比丘，或者被他人檢舉、或者沒有被檢舉、或者被提醒、或者沒有被提醒，自己說犯了僧伽婆尸沙罪，這個比丘應該被給予別住，但實際上沒有給予。如果僧團認為時機已到，僧團容忍，僧團之後應當給予這個比丘別住。』就這樣宣佈。』這樣做了之後，應該進行自恣，不應該妨礙自恣的進行。
『在一個住處進行自恣時，比丘如果被他人檢舉、或者沒有被檢舉、或者
【English Translation】 English version: He is without offense. If those former bhikkhus (Buddhist monks) are found, they should perform the pravāraṇā (a ceremony held by the monastic community at the end of the rainy season retreat, allowing members to point out each other's faults) with a single mind and joy, in which case the visiting bhikkhu is without offense.
『When it is time for pravāraṇā in a dwelling place, if the former bhikkhus see the appearance of the visiting bhikkhus, the reason for the visiting bhikkhus' arrival, if they do not recognize their pattra (monk's alms bowl), if they do not recognize their staff, if they are carrying leather oil flasks, kāravellaka (leather shoes), or needle cases, and these bhikkhus do not seek or investigate before performing pravāraṇā, these former bhikkhus are at fault. If they are found but are not called to participate in the pravāraṇā, the former bhikkhus are at fault. If they are not found and perform pravāraṇā with doubt, the former bhikkhus are at fault. If they are not found and perform pravāraṇā without doubt, then these former bhikkhus are without offense. If those visiting bhikkhus are found, they should perform the pravāraṇā with a single mind and joy, in which case the former bhikkhus are without offense.
『When it is time for pravāraṇā in a dwelling place, if the visiting bhikkhus see the appearance of the former bhikkhus, the reason for the former bhikkhus' arrival, if they have recently swept the grounds and arranged the beds and seats in order, and these visiting bhikkhus do not seek or investigate before performing pravāraṇā, the visiting bhikkhus are at fault. If they are found but are not called to participate in the pravāraṇā, the visiting bhikkhus are at fault. If they are not found and perform pravāraṇā with doubt, the visiting bhikkhus are at fault. If they are not found and perform pravāraṇā without doubt, then the visiting bhikkhus are without offense. If those former bhikkhus are found, they should perform the pravāraṇā together with a single mind and joy, in which case the visiting bhikkhus are without offense.
『When it is time for pravāraṇā in a dwelling place, if a bhikkhu is accused by others, or not accused, or reminded, or not reminded, and says himself: 『I have committed a saṃghāvaśeṣa offense (a serious offense requiring a formal meeting of the monastic community for resolution).』 This bhikkhu should be given pārāvāsika (a form of punishment requiring the offending bhikkhu to live separately), but it is not actually given. Then one bhikkhu should announce in the Saṃgha (monastic community): 『Venerable Saṃgha, please listen! In this dwelling place, there is a bhikkhu who, whether accused by others or not, whether reminded or not, says that he has committed a saṃghāvaśeṣa offense, and this bhikkhu should be given pārāvāsika, but it is not actually given. If the Saṃgha deems it the right time, and the Saṃgha consents, the Saṃgha should later give this bhikkhu pārāvāsika.』 This is how it should be announced.』 Having done this, pravāraṇā should be performed, and the performance of pravāraṇā should not be hindered.
『When it is time for pravāraṇā in a dwelling place, if a bhikkhu is accused by others, or not accused, or
令憶念、若不令憶念，自言有僧伽婆尸沙罪。是比丘若應與摩那埵、若應與本日治、若應與出罪，不成與。是中應一比丘僧中唱：『大德僧聽！是中住處有比丘，若他人舉、若不舉、若令憶念、若不令憶念，自言有僧伽婆尸沙罪。是比丘應與摩那埵、本日治、出罪，不成與。若僧時到僧忍聽，僧是比丘后當與摩那埵、當與本日治、當與出罪。如是白。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時，比丘若他人舉、若不舉、若令憶念、若不令憶念，自言有提舍迦羅尼罪。是事共諍，有比丘言：『是中應出悔。』有比丘言：『是事應心生悔。』是中一比丘應僧中唱：『大德僧聽！是中住處有比丘，若他人舉、若不舉、若令憶念、若不令憶念，自言有提舍迦羅尼罪。是事共諍，有比丘言：「是事應出悔。」有比丘言：「是事應心生悔。」若僧時到僧忍聽，是比丘若得異比丘清凈共住同見，是比丘邊是罪如法懺悔。如是白。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時，比丘若他人舉、若不舉、若令憶念、若不令憶念，自言有提舍迦羅尼罪。是事共諍，有比丘言：『是波逸提罪。』有比丘言：『是罪波羅提提舍尼。』是中應一比丘僧中唱：『大德僧聽！是中住處有比丘，若他人舉、若不
【現代漢語翻譯】 現代漢語譯本： 『如果憶念或者不憶念，（有比丘）自稱犯了僧伽婆尸沙罪（Sanghavasesa，一種僅次於被逐出僧團的重罪）。這個比丘本應被給予摩那埵（Manatta，一種懺悔期）、本日治（Ajjhattara，額外的修行日）、出罪（Abbhana，恢復清凈），卻未被給予。這時，應該有一位比丘在僧團中宣告：『大德僧眾請聽！這個住處有位比丘，無論是否被他人指控，無論是否被提醒，都自稱犯了僧伽婆尸沙罪。這位比丘本應被給予摩那埵、本日治、出罪，卻未被給予。如果僧團認為時機已到，請允許僧團之後給予這位比丘摩那埵、本日治、出罪。就這樣稟告。』這樣做了之後，應該進行自恣（Pavarana，僧團成員互相指出過失的儀式），不應該妨礙自恣的進行。
『在一個住處進行自恣時，有比丘無論是否被他人指控，無論是否被提醒，都自稱犯了提舍迦羅尼罪（Desana-gamini，一種需要懺悔的罪）。對此事存在爭議，有比丘說：『這件事應該公開懺悔。』有比丘說：『這件事應該內心懺悔。』這時，應該有一位比丘在僧團中宣告：『大德僧眾請聽！這個住處有位比丘，無論是否被他人指控，無論是否被提醒，都自稱犯了提舍迦羅尼罪。對此事存在爭議，有比丘說：「這件事應該公開懺悔。」有比丘說：「這件事應該內心懺悔。」如果僧團認為時機已到，請允許這位比丘在獲得其他比丘的清凈共住和共同見證后，如法地向他們懺悔此罪。就這樣稟告。』這樣做了之後，應該進行自恣，不應該妨礙自恣的進行。
『在一個住處進行自恣時，有比丘無論是否被他人指控，無論是否被提醒，都自稱犯了提舍迦羅尼罪。對此事存在爭議，有比丘說：『這是波逸提罪（Pacittiya，一種較輕的罪）。』有比丘說：『這是罪波羅提提舍尼（Patidesaniya，一種更輕的罪）。』這時，應該有一位比丘在僧團中宣告：『大德僧眾請聽！這個住處有位比丘，無論是否被他人指控，無論是否被提醒，都自稱犯了提舍迦羅尼罪。
【English Translation】 English version: 『If, whether reminded or not reminded, (a bhikkhu) declares himself to have committed a Sanghavasesa offense (Sanghavasesa, a serious offense second only to expulsion from the Sangha), and is not given Manatta (Manatta, a period of penance), Ajjhattara (Ajjhattara, additional days of practice), or Abbhana (Abbhana, restoration to purity), which he should have been given, then one bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! In this dwelling, there is a bhikkhu who, whether accused by others or not, whether reminded or not, declares himself to have committed a Sanghavasesa offense. This bhikkhu should have been given Manatta, Ajjhattara, and Abbhana, but was not given. If the Sangha deems it the right time, may the Sangha allow that the bhikkhu be given Manatta, Ajjhattara, and Abbhana later. Thus it is announced.』 Having done this, Pavarana (Pavarana, a ceremony where Sangha members point out each other's faults) should be performed, and the performance of Pavarana should not be hindered.
『When Pavarana is being performed in a dwelling, if a bhikkhu, whether accused by others or not, whether reminded or not, declares himself to have committed a Desana-gamini offense (Desana-gamini, an offense requiring confession), and there is a dispute about this matter, with some bhikkhus saying: 『This matter should be confessed openly,』 and others saying: 『This matter should be confessed internally,』 then one bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! In this dwelling, there is a bhikkhu who, whether accused by others or not, whether reminded or not, declares himself to have committed a Desana-gamini offense. There is a dispute about this matter, with some bhikkhus saying: 「This matter should be confessed openly,」 and others saying: 「This matter should be confessed internally.」 If the Sangha deems it the right time, may the Sangha allow this bhikkhu, having obtained the pure cohabitation and shared understanding of other bhikkhus, to confess this offense to them according to the Dharma. Thus it is announced.』 Having done this, Pavarana should be performed, and the performance of Pavarana should not be hindered.
『When Pavarana is being performed in a dwelling, if a bhikkhu, whether accused by others or not, whether reminded or not, declares himself to have committed a Desana-gamini offense, and there is a dispute about this matter, with some bhikkhus saying: 『This is a Pacittiya offense (Pacittiya, a minor offense),』 and others saying: 『This is a Patidesaniya offense (Patidesaniya, an even lighter offense),』 then one bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! In this dwelling, there is a bhikkhu who, whether accused by others or not, whether reminded or not, declares himself to have committed a Desana-gamini offense.
舉、若令憶念、若不令憶念，自言有提舍迦羅尼罪。是事共諍，有比丘言：「是波逸提罪。」有比丘言：「是罪波羅提提舍尼。」若僧時到僧忍聽，僧是比丘若得異比丘清凈共住同見，是比丘邊是罪如法懺悔。如是白。』如是作竟應自恣，不應與自恣作礙。
「有一住處自恣時，比丘若他人舉、若不舉、若令憶念、若不令憶念，自言有提舍迦羅尼罪。是事共諍，有比丘言：『是罪殘可治。』有比丘言：『無殘不可治。』是中言：『有殘可治，是應共自恣。』是中言：『無殘不可治，是不應共自恣。』彼應置自恣而去，不應斗諍相言。
「有一住處自恣時，有比丘說他比丘罪，若見、若聞、若疑。諸比丘知是說他罪人，身業不凈、能淫、能偷、能奪人命、能自稱過人法、能出精、能身身相觸、能殺生草、能非時食、能飲酒，不應信是比丘語治他罪。僧應語：『汝長老，莫瞋、莫斗、莫諍、莫相言。』如是無羞人，僧莫數。僧應自恣，不應與自恣作礙。
「有一住處自恣時，比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老說他罪人，口業不凈、是能妄語、不知言知、知言不知、不見言見、見言不見、不疑言疑、疑言不疑。如是比丘語，不應信治他人罪。僧應語是比丘：『長老！汝莫瞋、莫斗
【現代漢語翻譯】 現代漢語譯本：如果（其他比丘）舉罪，或者不舉罪，或者令憶念，或者不令憶念，（該比丘）自稱有提舍迦羅尼罪（應懺悔的罪）。這件事引起爭論，有比丘說：『這是波逸提罪（一種較輕的罪）。』有比丘說：『這是罪波羅提提舍尼（另一種應懺悔的罪）。』如果僧團時機成熟，僧團同意，這位比丘如果能找到其他清凈的比丘，共同居住，見解相同，就可以在這位比丘面前如法懺悔這個罪。這樣稟白。』這樣做了之後，應該自恣（僧團成員互相指出過失），不應該妨礙自恣的進行。
『在一個住處自恣時，比丘如果被他人舉罪，或者不被舉罪，或者被令憶念，或者不被令憶念，自稱有提舍迦羅尼罪。這件事引起爭論，有比丘說：『這是罪殘可治（可以補救的罪）。』有比丘說：『這是無殘不可治（無法補救的罪）。』其中一方說：『有殘可治，應該共同自恣。』另一方說：『無殘不可治，不應該共同自恣。』他們應該停止自恣離開，不應該爭鬥相罵。
『在一個住處自恣時，有比丘說其他比丘的罪過，無論是親眼所見、親耳所聞，還是有所懷疑。如果比丘們知道這個說他人罪過的人，身業不清凈，能夠行淫，能夠偷盜，能夠奪取他人性命，能夠自稱擁有超過常人的能力，能夠遺精，能夠身體互相接觸，能夠殺害生長的草木，能夠非時食用，能夠飲酒，就不應該相信這個比丘的話來懲治其他人的罪過。僧團應該告訴他：『長老，不要生氣，不要爭鬥，不要爭吵，不要互相指責。』對於這樣不知羞恥的人，僧團不要理會。僧團應該繼續自恣，不應該妨礙自恣的進行。
『在一個住處自恣時，比丘向其他比丘說其他比丘的罪過，無論是親眼所見、親耳所聞，還是有所懷疑。如果比丘們知道這位長老是說他人罪過的人，口業不清凈，能夠說謊，不知道說知道，知道說不知道，沒看見說看見，看見說沒看見，不懷疑說懷疑，懷疑說不懷疑。像這樣的比丘說的話，不應該相信來懲治其他人的罪過。僧團應該告訴這位比丘：『長老！你不要生氣，不要爭鬥。
【English Translation】 English version: 'If (other bhikkhus) accuse, or do not accuse, or cause to remember, or do not cause to remember, (the bhikkhu) declares himself guilty of a Tissakaraṇī offense (an offense requiring confession). This matter is disputed, with some bhikkhus saying, 'This is a Pācittiya offense (a minor offense).' Other bhikkhus say, 'This is a Pāṭidesanī offense (another offense requiring confession).' If the Sangha deems it timely and agrees, and if this bhikkhu can find other pure bhikkhus who live together in harmony and share the same views, he can confess this offense according to the Dharma in the presence of those bhikkhus. Thus, he should report.' After doing this, he should perform Pavāraṇā (invitation to point out faults), and should not obstruct the performance of Pavāraṇā.
'At a dwelling place during Pavāraṇā time, if a bhikkhu is accused by others, or not accused, or caused to remember, or not caused to remember, and declares himself guilty of a Tissakaraṇī offense. This matter is disputed, with some bhikkhus saying, 'This is an offense with residual curability (an offense that can be remedied).' Other bhikkhus say, 'This is an offense without residual curability (an offense that cannot be remedied).' One side says, 'With residual curability, it should be done together in Pavāraṇā.' The other side says, 'Without residual curability, it should not be done together in Pavāraṇā.' They should stop Pavāraṇā and leave, and should not quarrel and argue.
'At a dwelling place during Pavāraṇā time, if a bhikkhu speaks of the offenses of other bhikkhus, whether seen, heard, or suspected. If the bhikkhus know that this person who speaks of the offenses of others has impure bodily conduct, is capable of sexual misconduct, capable of stealing, capable of taking the lives of others, capable of claiming to possess abilities beyond ordinary people, capable of nocturnal emission, capable of physical contact, capable of killing growing plants, capable of eating at improper times, capable of drinking alcohol, they should not believe this bhikkhu's words to punish the offenses of others. The Sangha should tell him, 'Elder, do not be angry, do not fight, do not quarrel, do not accuse each other.' The Sangha should ignore such shameless people. The Sangha should continue Pavāraṇā, and should not obstruct the performance of Pavāraṇā.
'At a dwelling place during Pavāraṇā time, a bhikkhu speaks to other bhikkhus about the offenses of other bhikkhus, whether seen, heard, or suspected. If the bhikkhus know that this elder is a person who speaks of the offenses of others, has impure verbal conduct, is capable of lying, saying he knows when he does not know, saying he does not know when he knows, saying he has seen when he has not seen, saying he has not seen when he has seen, saying he suspects when he does not suspect, saying he does not suspect when he suspects. The words of such a bhikkhu should not be believed to punish the offenses of others. The Sangha should tell this bhikkhu, 'Elder! Do not be angry, do not fight.'
、莫諍、莫相言。』如是無羞人，僧莫數。僧應自恣，不應與自恣作礙。
「有一住處自恣時，一比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老說他罪人，身業不凈、口業不凈，是能淫、能偷、能奪人命、能自稱過人法、能故出精、能故觸女人身、能殺生草、能非時食、能飲酒，是亦能妄語、不知言知、知言不知、不見言見、見言不見、不疑言疑、疑言不疑。如是比丘語，不應信治他人罪。僧應語是比丘：『長老！汝莫瞋、莫斗、莫諍、莫相言。』如是無羞人，僧莫數。僧應自恣，不應與自恣作礙。
「有一住處自恣時，一比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老說他罪人，身業凈。是長老能不淫、不偷、不奪人命、不自稱過人法、不故出精、不故觸女身、不殺生草、不非時食、不飲酒，是長老少智、不決定、不善知，是人亦能非法言法、法言非法、非善言善、善言不善。如是比丘語，不應信治他人罪。僧應語是比丘：『長老！汝莫瞋、莫斗、莫諍、莫相言。』如是少智人，僧莫數。僧應自恣，不應與自恣作礙。
「有一住處自恣時，一比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老口業凈，是長老不能不知言知、知言不知、不見言見、見言不見、不疑言
【現代漢語翻譯】 現代漢語譯本： 『不要嗔怒、不要爭鬥、不要爭辯、不要互相指責。』對於這樣無恥的人，僧團不應理睬。僧團應當進行自恣（pravāraṇā，僧團成員互相指出過失，以求共同進步的儀式），不應妨礙自恣的進行。
『在一個住處進行自恣時，一位比丘向其他比丘說另一位比丘的罪過，無論是親眼所見、親耳所聞還是心存懷疑。眾比丘知道這位長老所說的罪人，身業不清凈、口業不清凈，是能行淫慾、能偷盜、能奪取人命、能自稱具有超過常人的能力、能故意遺精、能故意觸控女人身體、能殺害草木、能非時食用、能飲酒的人，也能說妄語、不知說知、知說不知、不見說見、見說不見、不疑說疑、疑說不疑。』像這樣比丘所說的話，不應相信並以此來懲治他人的罪過。僧團應當告訴這位比丘：『長老！您不要嗔怒、不要爭鬥、不要爭辯、不要互相指責。』對於這樣無恥的人，僧團不應理睬。僧團應當進行自恣，不應妨礙自恣的進行。
『在一個住處進行自恣時，一位比丘向其他比丘說另一位比丘的罪過，無論是親眼所見、親耳所聞還是心存懷疑。眾比丘知道這位長老所說的罪人，身業清凈。這位長老不能行淫慾、不偷盜、不奪取人命、不自稱具有超過常人的能力、不故意遺精、不故意觸控女人身體、不殺害草木、不非時食用、不飲酒，但這位長老少智慧、不果斷、不善於分辨，這樣的人也能非法說成是法、法說成非法、非善說成是善、善說成是不善。』像這樣比丘所說的話，不應相信並以此來懲治他人的罪過。僧團應當告訴這位比丘：『長老！您不要嗔怒、不要爭鬥、不要爭辯、不要互相指責。』對於這樣缺少智慧的人，僧團不應理睬。僧團應當進行自恣，不應妨礙自恣的進行。
『在一個住處進行自恣時，一位比丘向其他比丘說另一位比丘的罪過，無論是親眼所見、親耳所聞還是心存懷疑。眾比丘知道這位長老口業清凈，這位長老不能不知說知、知說不知、不見說見、見說不見、不疑說
【English Translation】 English version: 『Do not be angry, do not fight, do not argue, do not accuse each other.』 The Sangha (community of monks) should not pay attention to such shameless people. The Sangha should perform the Pravāraṇā (a ceremony where monks invite each other to point out faults), and should not obstruct the Pravāraṇā.
『When the Pravāraṇā is being performed in a dwelling place, a Bhikkhu (monk) tells other Bhikkhus about the offenses of another Bhikkhu, whether seen, heard, or suspected. The Bhikkhus know that the elder is talking about a sinner whose bodily actions are impure, whose verbal actions are impure, who is capable of sexual misconduct, capable of stealing, capable of taking life, capable of claiming to have abilities beyond ordinary people, capable of deliberately ejaculating, capable of deliberately touching a woman's body, capable of killing living plants, capable of eating at improper times, capable of drinking alcohol, and also capable of lying, saying 'I know' when he does not know, saying 'I do not know' when he knows, saying 'I have seen' when he has not seen, saying 'I have not seen' when he has seen, saying 'I suspect' when he does not suspect, and saying 'I do not suspect' when he suspects.』 The words of such a Bhikkhu should not be believed and used to punish the offenses of others. The Sangha should tell this Bhikkhu: 『Elder! Do not be angry, do not fight, do not argue, do not accuse each other.』 The Sangha should not pay attention to such shameless people. The Sangha should perform the Pravāraṇā and should not obstruct the Pravāraṇā.
『When the Pravāraṇā is being performed in a dwelling place, a Bhikkhu tells other Bhikkhus about the offenses of another Bhikkhu, whether seen, heard, or suspected. The Bhikkhus know that the elder is talking about a sinner whose bodily actions are pure. This elder is incapable of sexual misconduct, does not steal, does not take life, does not claim to have abilities beyond ordinary people, does not deliberately ejaculate, does not deliberately touch a woman's body, does not kill living plants, does not eat at improper times, does not drink alcohol, but this elder is of little wisdom, is indecisive, and is not good at discerning. Such a person can also say that what is not the Dharma (teachings) is the Dharma, say that the Dharma is not the Dharma, say that what is not good is good, and say that what is good is not good.』 The words of such a Bhikkhu should not be believed and used to punish the offenses of others. The Sangha should tell this Bhikkhu: 『Elder! Do not be angry, do not fight, do not argue, do not accuse each other.』 The Sangha should not pay attention to such people who lack wisdom. The Sangha should perform the Pravāraṇā and should not obstruct the Pravāraṇā.
『When the Pravāraṇā is being performed in a dwelling place, a Bhikkhu tells other Bhikkhus about the offenses of another Bhikkhu, whether seen, heard, or suspected. The Bhikkhus know that the elder's verbal actions are pure. This elder cannot say 'I know' when he does not know, say 'I do not know' when he knows, say 'I have seen' when he has not seen, say 'I have not seen' when he has seen, say 'I do not suspect'
疑、疑言不疑，是長老少智、不決定、不善知，是人亦能非法言法、法言非法、善言非善、非善言善，如是比丘語，不應信治他人罪。僧應語是比丘：『長老！汝莫瞋、莫斗、莫諍、莫相言。』如是少智人，僧莫數。僧應自恣，不應與自恣作礙。
「有一住處自恣時，一比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老說他罪人，身業凈、口業凈。是長老能不淫、不偷、不故奪人命、不自稱過人法、不故出精、不故觸女身、不殺生草、不非時食、不飲酒、不能不知言知、知言不知、不見言見、見言不見、不疑言疑、疑言不疑，是長老少智、不決定、不善知，是人亦能非法言法、法言非法、善言非善、非善言善。如是比丘語，不應信治他人罪。僧應語是比丘：『長老！汝莫瞋、莫斗、莫諍、莫相言。』如是少智人，僧莫數。僧應作自恣，不應與自恣作礙。
「有一住處自恣時，一比丘向余比丘說他罪，若見、若聞、若疑。諸比丘知是長老說他罪人，身業凈、口業凈，是長老能不淫、不偷、不故奪人命、不自稱過人法、不故出精、不故觸女身、不殺生草、不非時食、不飲酒、不能不知言知、知言不知、不見言見、見言不見、不疑言疑、疑言不疑，是長老說他罪人，有智人、決定人、善知人，是人亦不
【現代漢語翻譯】 現代漢語譯本： 『如果有人疑惑、說話含糊不清，不能確定，不明事理，那麼這個人就可能把非法說成合法，把合法說成非法，把好的說成不好，把不好的說成好。』這樣的人說的話，不應該相信，不能用來判別人的罪。僧團應該對這個比丘說：『長老！你不要生氣、不要爭鬥、不要吵架、不要互相指責。』對於這樣缺乏智慧的人，僧團不要重視他。僧團應該如常進行自恣（Pavarana，僧團在雨季安居結束時舉行的儀式，允許僧侶互相指出錯誤），不應該妨礙自恣的進行。
『在一個住處進行自恣時，如果一個比丘向其他比丘說另一個比丘的罪過，無論是親眼所見、親耳所聞還是懷疑。如果比丘們知道這個長老所說的罪人，身業清凈、口業清凈。這個長老能夠做到不邪淫、不偷盜、不故意殺人、不自稱擁有超過常人的能力、不故意遺精、不故意觸控女人身體、不殺害生長的草木、不在非時食用食物、不飲酒、不能把不知道的說成知道、把知道的說成不知道、把沒看見的說成看見、把看見的說成沒看見、不懷疑的說成懷疑、懷疑的說成不懷疑，那麼這個長老就是缺乏智慧、不能確定、不明事理，這個人也可能把非法說成合法，把合法說成非法，把好的說成不好，把不好的說成好。』這樣的人說的話，不應該相信，不能用來判別人的罪。僧團應該對這個比丘說：『長老！你不要生氣、不要爭鬥、不要吵架、不要互相指責。』對於這樣缺乏智慧的人，僧團不要重視他。僧團應該進行自恣，不應該妨礙自恣的進行。
『在一個住處進行自恣時，如果一個比丘向其他比丘說另一個比丘的罪過，無論是親眼所見、親耳所聞還是懷疑。如果比丘們知道這個長老所說的罪人，身業清凈、口業清凈，這個長老能夠做到不邪淫、不偷盜、不故意殺人、不自稱擁有超過常人的能力、不故意遺精、不故意觸控女人身體、不殺害生長的草木、不在非時食用食物、不飲酒、不能把不知道的說成知道、把知道的說成不知道、把沒看見的說成看見、把看見的說成沒看見、不懷疑的說成懷疑、懷疑的說成不懷疑，這個長老說別人罪過，是有智慧的人、能做決定的人、明事理的人，這個人也不會』
【English Translation】 English version: 『If someone is doubtful, speaks ambiguously, is indecisive, and does not understand things well, then that person may say what is unlawful is lawful, what is lawful is unlawful, what is good is not good, and what is not good is good.』 Such a person's words should not be believed and cannot be used to judge others' sins. The Sangha (monastic community) should say to this bhikkhu (monk): 『Elder! Do not be angry, do not fight, do not quarrel, do not accuse each other.』 The Sangha should not value such a person who lacks wisdom. The Sangha should proceed with Pavarana (a ceremony held by the Sangha at the end of the rainy season retreat, allowing monks to point out each other's faults) as usual and should not hinder the Pavarana from proceeding.
『When Pavarana is being conducted in a dwelling place, if a bhikkhu tells other bhikkhus about another bhikkhu's offense, whether seen, heard, or suspected. If the bhikkhus know that the elder who speaks of the offender has pure bodily conduct and pure verbal conduct, and that the elder is able to abstain from sexual misconduct, stealing, intentionally taking life, falsely claiming superhuman abilities, intentionally emitting semen, intentionally touching a woman's body, killing growing plants, eating at improper times, drinking alcohol, and is unable to say 'I know' when he does not know, 'I do not know' when he knows, 'I see' when he does not see, 'I do not see' when he sees, 'I doubt' when he does not doubt, and 'I do not doubt' when he doubts, then that elder lacks wisdom, is indecisive, and does not understand things well, and that person may say what is unlawful is lawful, what is lawful is unlawful, what is good is not good, and what is not good is good.』 Such a person's words should not be believed and cannot be used to judge others' sins. The Sangha should say to this bhikkhu: 『Elder! Do not be angry, do not fight, do not quarrel, do not accuse each other.』 The Sangha should not value such a person who lacks wisdom. The Sangha should conduct Pavarana and should not hinder the Pavarana from proceeding.
『When Pavarana is being conducted in a dwelling place, if a bhikkhu tells other bhikkhus about another bhikkhu's offense, whether seen, heard, or suspected. If the bhikkhus know that the elder who speaks of the offender has pure bodily conduct and pure verbal conduct, and that the elder is able to abstain from sexual misconduct, stealing, intentionally taking life, falsely claiming superhuman abilities, intentionally emitting semen, intentionally touching a woman's body, killing growing plants, eating at improper times, drinking alcohol, and is unable to say 'I know' when he does not know, 'I do not know' when he knows, 'I see' when he does not see, 'I do not see' when he sees, 'I doubt' when he does not doubt, and 'I do not doubt' when he doubts, and this elder who speaks of others' offenses is a wise person, a decisive person, and a person who understands things well, then that person will not』
法言非法、非法言法、善言非善、非善言善。是長老爾時應安詳竊問竊教：『汝長老說他罪，為眼見、耳聞、心疑耶？』是長老若言：『眼見。』諸比丘應問：『若眼見不應說耳聞心疑，見何等？何處見？云何見？見作何事？何因緣到彼？』是人若言：『耳聞。』『不應說眼見心疑，聞何等？何處聞？云何聞？聞作何事？男邊聞？女邊聞？不能男邊聞？二根人邊聞？』若言：『心疑。』『不應說眼見耳聞，疑何等？何處疑？云何疑？疑何事？若身罪中疑、口罪中疑、殘罪不殘罪、殘不殘罪中疑耶？聚落處空處何處疑？』如是安詳竊問竊教，是長老得實者，諸比丘應一心治是罪比丘。若罪比丘言：『我是白衣。』僧應語：『汝出去！』僧應作自恣，不應與自恣作礙。
「若言：『我沙彌、非比丘異道、不見擯、不作擯、惡邪、不除擯、不共住、種種不共住、犯邊罪、本白衣、不能男、污比丘尼、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血人。』僧應語：『汝出去！』諸比丘應自恣，不應與自恣作礙。一切事先作竟，僧應自恣。若應與現前毗尼，與竟；應作憶念毗尼，與竟；應與不癡毗尼，與竟；應與自言毗尼，與竟；應與實覓毗尼，與竟；應與多覓毗尼，與竟；是比丘若應與苦切羯磨，與竟；若應與依止羯
【現代漢語翻譯】 現代漢語譯本： 『法言非法』，『非法言法』，『善言非善』，『非善言善』。這時，長老應該安詳地私下詢問和教導：『你這位長老說他人有罪，是親眼所見、親耳所聞，還是心中懷疑呢？』如果這位長老回答：『親眼所見。』眾比丘應該追問：『如果是親眼所見，就不應該說成是耳聞或心疑。你見到了什麼？在什麼地方見到？如何見到的？見到他在做什麼事？因為什麼因緣到了那裡？』如果這人回答：『親耳所聞。』『就不應該說是眼見或心疑。你聽到了什麼？在什麼地方聽到？如何聽到的？聽到他在做什麼事？從男人那裡聽到的？從女人那裡聽到的？還是不能行男事的（人）那裡聽到的？或者從二根人那裡聽到的？』如果他說：『心中懷疑。』『就不應該說是眼見或耳聞。你懷疑什麼？在什麼地方懷疑？如何懷疑？懷疑什麼事？是在身罪中懷疑、口罪中懷疑，還是在殘罪與非殘罪之間懷疑，或者在殘與非殘罪之間懷疑呢？在村落處還是空曠處懷疑？』像這樣安詳地私下詢問和教導，如果這位長老所說屬實，眾比丘應該一心一意地處理這位有罪的比丘。如果這位有罪的比丘說：『我是白衣（在家之人）。』僧團應該說：『你出去！』僧團應該舉行自恣（懺悔儀式），不應該妨礙自恣的進行。
『如果他說：『我是沙彌（小和尚）、不是比丘（正式僧人），是外道、沒有被擯棄、沒有被執行擯棄、是邪惡的、沒有解除擯棄、不共同居住、種種不共同居住、犯了邊罪（重罪）、原本是白衣、是不能行男事的（人）、玷污了比丘尼、是越過渡船的人、殺了父母、殺了阿羅漢（無學聖者）、破壞僧團、懷著惡意使佛陀身體出血的人。』僧團應該說：『你出去！』眾比丘應該舉行自恣，不應該妨礙自恣的進行。一切事情事先做完后，僧團應該舉行自恣。如果應該給予現前毗尼（當下處理的戒律），給予完畢；應該進行憶念毗尼（回憶罪行的戒律），進行完畢；應該給予不癡毗尼（確定沒有精神問題的戒律），給予完畢；應該給予自言毗尼（自己坦白的戒律），給予完畢；應該給予實覓毗尼（確實找到證據的戒律），給予完畢；應該給予多覓毗尼（多方尋找證據的戒律），給予完畢；如果這位比丘應該給予苦切羯磨（嚴厲的懲罰），給予完畢；如果應該給予依止羯磨
【English Translation】 English version: 'If he says what is lawful is unlawful,' 'if he says what is unlawful is lawful,' 'if he says what is good is not good,' 'if he says what is not good is good,' then the elder should quietly and carefully inquire and instruct: 'Elder, when you say that person has committed an offense, is it based on what you have seen with your own eyes, heard with your own ears, or suspected in your mind?' If the elder says, 'Seen with my own eyes,' the bhikkhus (monks) should ask, 'If you have seen it with your own eyes, you should not say it is heard or suspected. What did you see? Where did you see it? How did you see it? What was he doing when you saw him? What was the reason for you being there?' If that person says, 'Heard with my own ears,' 'You should not say it is seen or suspected. What did you hear? Where did you hear it? How did you hear it? What was he doing when you heard him? Did you hear it from a man? Did you hear it from a woman? Or did you hear it from someone who cannot perform male acts? Or did you hear it from a hermaphrodite?' If he says, 'Suspected in my mind,' 'You should not say it is seen or heard. What do you suspect? Where do you suspect it? How do you suspect it? What do you suspect him of? Do you suspect him of an offense of the body, an offense of speech, a remaining offense or a non-remaining offense, or do you suspect him of a remaining or non-remaining offense? Do you suspect him in a village or in an empty place?' If, after such quiet and careful inquiry and instruction, the elder's statement is found to be true, the bhikkhus should unanimously deal with the offending bhikkhu. If the offending bhikkhu says, 'I am a layman (Baiyi).' The Sangha (monastic community) should say, 'You may leave!' The Sangha should perform the Pavarana (self-criticism ceremony), and should not obstruct the Pavarana from taking place.
'If he says, 'I am a Sramanera (novice monk), not a bhikkhu (fully ordained monk), a follower of another path, not expelled, not subject to expulsion, evil, not removed from expulsion, not living in communion, not living in various forms of communion, having committed a border offense (serious offense), originally a layman, a person who cannot perform male acts, having defiled a bhikkhuni (nun), a person who has crossed a ferry without paying, having killed his parents, having killed an Arhat (enlightened being), having caused a schism in the Sangha, a person who has maliciously drawn blood from the Buddha's body.' The Sangha should say, 'You may leave!' The bhikkhus should perform the Pavarana, and should not obstruct the Pavarana from taking place. After all matters have been completed beforehand, the Sangha should perform the Pavarana. If a present Vinaya (rule of discipline) should be applied, it should be applied; if a recollection Vinaya should be applied, it should be applied; if a non-insanity Vinaya should be applied, it should be applied; if a self-declaration Vinaya should be applied, it should be applied; if a Vinaya based on factual evidence should be applied, it should be applied; if a Vinaya based on extensive evidence should be applied, it should be applied; if this bhikkhu should be given a Tajjaniya-kamma (censure), it should be given; if an Nissaya-kamma (dependence
磨，與竟；若應與驅出羯磨，與竟，若應與下意羯磨，與竟；若應與不見擯羯磨，與竟；若與別住羯磨，與竟；若應與摩那埵羯磨，與竟；若應與本日治羯磨，與竟；若應與出罪羯磨，與竟；僧應自恣。
「若安居比丘聞彼住處有比丘瞋斗諍相言來，欲遮此間比丘自恣。諸比丘應二、三、四促作布薩，差為僧作自恣人，應廣自恣。是諸比丘成辦促二、三、四作布薩，差為僧作自恣人廣自恣，如是好。若不成，諸比丘若聞彼比丘瞋斗諍相言，從彼發來為遮自恣故。是時應疾疾集，差自恣人廣自恣。諸比丘若成疾疾集，差自恣人廣自恣，如是好。若不成，諸比丘若聞彼比丘瞋斗諍相言，從彼來入界內，是時舊比丘，應一心軟語迎問訊歡喜，為持衣缽開房舍示臥具：『長老！是汝曹床坐、粗脾繩床、細脾繩床、被褥，汝隨上座次第安住。』是中應為辦洗浴具、薪火、澡豆、湯水、涂身蘇油。客比丘入浴室竟，舊比丘應出界，差為僧作自恣人廣自恣。若舊比丘成辦是事好。若不成，舊比丘應語客比丘：『長老！我等是布薩不自恣，后布薩時我等當自恣。』客比丘語舊比丘言：『長老！后布薩時不應自恣，若有說事今日說，為何事故？我等佛聽自恣，是事不得。』舊比丘應語客比丘：『汝等置舊比丘，自知自恣時。』若客
【現代漢語翻譯】 現代漢語譯本 若應該進行驅出羯磨（Nikkamma，驅出僧團的羯磨），已進行；若應該進行下意羯磨（Avamanana，降伏其心的羯磨），已進行；若應該進行不見擯羯磨（Nassana，不見面的擯罰羯磨），已進行；若已進行別住羯磨（Parivasa，令犯戒比丘在一定時間內與僧團隔離的羯磨），已進行；若應該進行摩那埵羯磨（Manatta，懺悔羯磨），已進行；若應該進行本日治羯磨（Abbhanasuddhi，今日清凈羯磨），已進行；若應該進行出罪羯磨（Vutthapana，解除罪過的羯磨），已進行；僧團應該進行自恣（Pavāraṇā，僧團互相檢舉過失的儀式）。
『如果安居的比丘聽到他們居住的地方有比丘因為嗔恨而爭鬥，互相辱罵，想要阻止這裡的比丘進行自恣。眾比丘應該儘快地進行兩次、三次、四次布薩（Uposatha，每半月誦戒的儀式），選出為僧團進行自恣的人，應該廣泛地進行自恣。這些比丘如果能夠儘快地進行兩次、三次、四次布薩，選出為僧團進行自恣的人，廣泛地進行自恣，這樣就好。如果不能成功，眾比丘如果聽到那些比丘因為嗔恨而爭鬥，互相辱罵，從他們那裡出發來阻止自恣。這時應該儘快地集合，選出自恣的人，廣泛地進行自恣。眾比丘如果能夠儘快地集合，選出自恣的人，廣泛地進行自恣，這樣就好。如果不能成功，眾比丘如果聽到那些比丘因為嗔恨而爭鬥，互相辱罵，從他們那裡來到界內，這時年長的比丘，應該一心用柔和的語言迎接，問候，歡喜，為他們拿著衣缽，打開房舍，展示臥具：『長老！這是你們的床座、粗繩床、細繩床、被褥，你們按照上座的次序安住。』這裡應該為他們準備洗浴用具、柴火、澡豆、熱水、涂身的蘇油。客人比丘進入浴室后，年長的比丘應該出界，選出為僧團進行自恣的人，廣泛地進行自恣。如果年長的比丘能夠成功地完成這件事就好。如果不能成功，年長的比丘應該告訴客人比丘：『長老！我們是不自恣的布薩，下次布薩時我們再自恣。』客人比丘告訴年長的比丘說：『長老！下次布薩時不應該自恣，如果有什麼要說的事情今天說，因為什麼緣故呢？我們佛陀允許自恣，這件事是不允許的。』年長的比丘應該告訴客人比丘：『你們放下年長的比丘，自己知道自恣的時間。』如果客人
【English Translation】 English version If a Nikkamma (expulsion from the Sangha) Kamma (act) should be performed, it has been performed; if an Avamanana (humbling) Kamma should be performed, it has been performed; if a Nassana (banishment) Kamma should be performed, it has been performed; if a Parivasa (probation) Kamma should be performed, it has been performed; if a Manatta (penance) Kamma should be performed, it has been performed; if an Abbhanasuddhi (day of purification) Kamma should be performed, it has been performed; if a Vutthapana (reinstatement) Kamma should be performed, it has been performed; the Sangha should perform Pavāraṇā (invitation).
『If monks in retreat hear that in their dwelling place there are monks who are angry and quarrelsome, speaking abusively, wanting to prevent the monks here from performing Pavāraṇā. The monks should quickly perform Uposatha (observance day) two, three, or four times, appoint someone to perform Pavāraṇā for the Sangha, and should perform Pavāraṇā extensively. If these monks can quickly perform Uposatha two, three, or four times, appoint someone to perform Pavāraṇā for the Sangha, and perform Pavāraṇā extensively, that is good. If it is not successful, if the monks hear that those monks are angry and quarrelsome, speaking abusively, coming from there to prevent Pavāraṇā. At that time, they should quickly gather, appoint someone to perform Pavāraṇā extensively. If the monks can quickly gather, appoint someone to perform Pavāraṇā extensively, that is good. If it is not successful, if the monks hear that those monks are angry and quarrelsome, speaking abusively, coming from there and entering the boundary, at that time the senior monks should wholeheartedly greet them with soft words, inquire, and rejoice, carry their robes and bowls, open the dwelling, and show them the bedding: 『Venerable ones! These are your seats, coarse string beds, fine string beds, and bedding. You should dwell according to the order of seniority.』 Here, they should prepare bathing equipment, firewood, bath powder, hot water, and sesame oil for anointing the body. After the guest monks have entered the bathroom, the senior monks should leave the boundary, appoint someone to perform Pavāraṇā for the Sangha extensively. If the senior monks can successfully accomplish this, that is good. If it is not successful, the senior monks should tell the guest monks: 『Venerable ones! We are performing a non-Pavāraṇā Uposatha, we will perform Pavāraṇā at the next Uposatha.』 The guest monks should tell the senior monks: 『Venerable ones! You should not perform Pavāraṇā at the next Uposatha, if there is anything to say, say it today, for what reason? Our Buddha allows Pavāraṇā, this is not allowed.』 The senior monks should tell the guest monks: 『You should put aside the senior monks, and know the time for Pavāraṇā yourselves.』 If the guest
比丘是時余處去好。若不去，舊比丘應語客比丘：『我等不后布薩時自恣，我等八月四月自恣，我夏末月自恣多得佈施。』若客比丘語舊比丘言：『長老！不聽汝八月四月自恣，若有說事今日說，為何事故？我等佛聽自恣，是事不得。』舊比丘應語客比丘：『汝等置舊比丘，自知自恣時。』若客比丘是時余處去好。若不去，是中應不自恣而去，我等不應瞋斗諍相言故。
「若有病比丘，遮不病比丘自恣，僧應語是病比丘：『汝長老病，莫遮不病比丘自恣。何以故？病人少安隱故。』有不病比丘，遮病比丘自恣，僧應語是不病比丘：『長老！汝莫遮病比丘自恣。何以故？病人少安隱故。』有病比丘，遣使遮不病比丘自恣，僧應語是使：『長老！莫受病人語遮不病比丘自恣。何以故？病人少安隱故。』是使到病人邊語：『長老！僧約敕，汝病莫遮不病比丘自恣。何以故？病人少安隱故。』病人言為遮，是病比丘得突吉羅罪。是使受病人語，遮不病比丘自恣，是使得突吉羅罪。不病比丘遣使，遮病比丘自恣亦如是。
「四種非法遮自恣，四種有法遮自恣。何等四非法遮自恣？一無根破戒遮自恣、二無根破正見、三無根破正命、四無根破威儀遮自恣。是為四非法遮自恣。何等四有法遮自恣？一有根破戒遮自恣、二
【現代漢語翻譯】 現代漢語譯本：比丘這時最好去其他地方。如果不去，資歷老的比丘應該告訴新來的比丘：『我們不在八月或四月舉行自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，僧人可以互相指出過失），我們八月、四月舉行自恣，因為我們在夏末月舉行自恣能得到更多的佈施。』如果新來的比丘對資歷老的比丘說：『長老！不能聽任你們在八月或四月舉行自恣，如果有什麼要說的今天就說，為什麼呢？佛允許我們舉行自恣，這件事是不允許的。』資歷老的比丘應該告訴新來的比丘：『你們放下資歷老的比丘，自己知道自恣的時間。』如果新來的比丘這時最好去其他地方。如果不去，這裡應該不舉行自恣而離開，我們不應該因為嗔恨爭鬥而互相指責。
『如果有生病的比丘，阻止沒有生病的比丘舉行自恣，僧團應該告訴這個生病的比丘：『長老，你生病了，不要阻止沒有生病的比丘舉行自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』如果有沒生病的比丘，阻止生病的比丘舉行自恣，僧團應該告訴這個沒生病的比丘：『長老！你不要阻止生病的比丘舉行自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』如果有生病的比丘，派人去阻止沒有生病的比丘舉行自恣，僧團應該告訴這個使者：『長老！不要接受病人的話去阻止沒有生病的比丘舉行自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』這個使者到病人那裡說：『長老！僧團告誡，你生病了不要阻止沒有生病的比丘舉行自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』病人說要阻止，這個生病的比丘就犯了突吉羅罪（Dukkata，一種輕微的罪過）。這個使者接受病人的話，阻止沒有生病的比丘舉行自恣，這個使者也犯了突吉羅罪。沒有生病的比丘派人，阻止生病的比丘舉行自恣也是一樣。
『有四種非法的情況可以阻止自恣，有四種合法的情況可以阻止自恣。哪四種非法的情況可以阻止自恣？第一，沒有根據地指責他人破戒而阻止自恣；第二，沒有根據地指責他人破正見（Samyag-dṛṣṭi，正確的見解）；第三，沒有根據地指責他人破正命（Samyag-ājīva，正確的謀生方式）；第四，沒有根據地指責他人破威儀而阻止自恣。這四種是非法的情況可以阻止自恣。哪四種合法的情況可以阻止自恣？第一，有根據地指責他人破戒而阻止自恣；第二，有根據地指責他人破正見；第三，有根據地指責他人破正命；第四，有根據地指責他人破威儀而阻止自恣。這四種是合法的情況可以阻止自恣。』
【English Translation】 English version: Bhikkhus (monks) should leave for another place at this time. If they do not leave, the senior bhikkhus should tell the visiting bhikkhus: 'We do not hold Pravāraṇā (the ceremony held at the end of the rainy season retreat where monks can point out each other's faults) in the eighth or fourth month; we hold Pravāraṇā in the eighth and fourth months because we receive more offerings when we hold Pravāraṇā in the last month of summer.' If the visiting bhikkhus say to the senior bhikkhus: 'Venerable elders! We cannot allow you to hold Pravāraṇā in the eighth or fourth month. If there is anything to be said, say it today. Why? The Buddha allows us to hold Pravāraṇā; this is not permissible.' The senior bhikkhus should tell the visiting bhikkhus: 'Set aside the senior bhikkhus; you know the time for Pravāraṇā yourselves.' If the visiting bhikkhus should leave for another place at this time. If they do not leave, they should depart without holding Pravāraṇā here. We should not accuse each other because of anger and strife.
'If there is a sick bhikkhu who prevents a healthy bhikkhu from holding Pravāraṇā, the Sangha (monastic community) should tell the sick bhikkhu: 'Venerable elder, you are sick; do not prevent the healthy bhikkhu from holding Pravāraṇā. Why? Because the sick person needs less disturbance to be at peace.' If there is a healthy bhikkhu who prevents a sick bhikkhu from holding Pravāraṇā, the Sangha should tell the healthy bhikkhu: 'Venerable elder! Do not prevent the sick bhikkhu from holding Pravāraṇā. Why? Because the sick person needs less disturbance to be at peace.' If there is a sick bhikkhu who sends a messenger to prevent a healthy bhikkhu from holding Pravāraṇā, the Sangha should tell the messenger: 'Venerable elder! Do not accept the sick person's words to prevent the healthy bhikkhu from holding Pravāraṇā. Why? Because the sick person needs less disturbance to be at peace.' The messenger goes to the sick person and says: 'Venerable elder! The Sangha has instructed that you, being sick, should not prevent the healthy bhikkhu from holding Pravāraṇā. Why? Because the sick person needs less disturbance to be at peace.' If the sick person says to prevent it, that sick bhikkhu commits a Dukkata (a minor offense). If the messenger accepts the sick person's words and prevents the healthy bhikkhu from holding Pravāraṇā, that messenger also commits a Dukkata. It is the same if a healthy bhikkhu sends a messenger to prevent a sick bhikkhu from holding Pravāraṇā.'
'There are four unlawful ways to prevent Pravāraṇā, and four lawful ways to prevent Pravāraṇā. What are the four unlawful ways to prevent Pravāraṇā? First, to prevent Pravāraṇā by accusing someone of breaking the precepts without basis; second, to prevent Pravāraṇā by accusing someone of breaking right view (Samyag-dṛṣṭi) without basis; third, to prevent Pravāraṇā by accusing someone of breaking right livelihood (Samyag-ājīva) without basis; fourth, to prevent Pravāraṇā by accusing someone of breaking proper conduct without basis. These are the four unlawful ways to prevent Pravāraṇā. What are the four lawful ways to prevent Pravāraṇā? First, to prevent Pravāraṇā by accusing someone of breaking the precepts with basis; second, to prevent Pravāraṇā by accusing someone of breaking right view with basis; third, to prevent Pravāraṇā by accusing someone of breaking right livelihood with basis; fourth, to prevent Pravāraṇā by accusing someone of breaking proper conduct with basis. These are the four lawful ways to prevent Pravāraṇā.'
有根破正見、三有根破正命、四有根破威儀遮自恣。是為四有法遮自恣。」
佛在舍衛國，佛語諸比丘：「從今聽一說自恣、二說自恣，我前已聽三說自恣。若一說自恣時，初說未竟若遮，是非法遮自恣。若一說竟遮，是有法遮自恣。若二說自恣時，初說未竟若遮，是非法遮自恣。初說竟若遮，是非法遮自恣。二說未竟若遮，是非法遮自恣。二說竟遮，是有法遮自恣。若三說自恣時，初說未竟若遮，是非法遮自恣。初說竟若遮，是非法遮自恣。二說未竟若遮，是非法遮自恣。二說竟若遮，是非法遮自恣。三說未竟若遮，是非法遮自恣。若三說竟遮，是有法遮自恣。
「何處佛聽應一說自恣？如一住處自恣時大會，僧中諸比丘如是思惟：『是住處僧大會，若我等三說自恣，夜多過不得自恣。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，王、若王等，諸比丘邊坐欲聽法，是中諸比丘說法夜多過，諸比丘思惟：『是住處王、若王等，諸比丘邊坐欲聽法，是中諸比丘說法夜多過。若我等三說自恣，夜多過不得自恣。』『若僧時，到僧忍聽僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
【現代漢語翻譯】 現代漢語譯本： 『有四種情況下，阻止僧眾自恣（pravāraṇā，僧團在雨季安居結束時，允許其他僧人指出自己的過失，以便改正）是合法的：一是基於不正見阻止，二是基於對三有的執著阻止，三是基於不正命（不正當的謀生方式）阻止，四是基於不合威儀的行為而放縱自己阻止。這四種情況是有理由的阻止自恣。』
佛陀在舍衛國（Śrāvastī）時，對比丘們說：『從現在開始，允許一次說自恣，兩次說自恣，我之前已經允許三次說自恣。如果一次說自恣時，第一次說還沒結束就被阻止，這是非法的阻止自恣。如果一次說完才阻止，這是合法的阻止自恣。如果兩次說自恣時，第一次說還沒結束就被阻止，這是非法的阻止自恣。第一次說完才阻止，也是非法的阻止自恣。第二次說還沒結束就被阻止，是非法的阻止自恣。第二次說完才阻止，才是合法的阻止自恣。如果三次說自恣時，第一次說還沒結束就被阻止，這是非法的阻止自恣。第一次說完才阻止，也是非法的阻止自恣。第二次說還沒結束就被阻止，是非法的阻止自恣。第二次說完才阻止，也是非法的阻止自恣。第三次說還沒結束就被阻止，是非法的阻止自恣。如果三次說完才阻止，才是合法的阻止自恣。』
『在什麼情況下，佛陀允許只說一次自恣呢？比如在一個住處自恣時，大眾集會，僧團中的比丘們這樣思考：『這個住處的僧眾集會規模很大，如果我們三次說自恣，時間會太長，可能無法完成自恣。』『如果僧團認為時機已到，僧團同意，僧團應當只說一次自恣。』這樣稟告。這樣做了之後，就應該進行自恣，不應該妨礙自恣的進行，這樣的住處應該只說一次自恣。
『比如在一個住處自恣時，國王或者類似國王的人，坐在比丘們旁邊想要聽法，而這些比丘說法時間太長，比丘們思考：『這個住處有國王或者類似國王的人，坐在比丘們旁邊想要聽法，而這些比丘說法時間太長。如果我們三次說自恣，時間會太長，可能無法完成自恣。』『如果僧團認為時機已到，僧團同意，僧團應當只說一次自恣。』這樣稟告。這樣做了之後，就應該進行自恣，不應該妨礙自恣的進行，這樣的住處應該只說一次自恣。
【English Translation】 English version: 『There are four instances where obstructing the pravāraṇā (the ceremony at the end of the rainy season retreat where monks invite others to point out their faults) of the Sangha (monastic community) is justified: one, obstructing based on wrong views; two, obstructing based on attachment to the three realms of existence; three, obstructing based on wrong livelihood; and four, obstructing based on improper conduct and self-indulgence. These four are lawful obstructions to pravāraṇā.』
When the Buddha was in Śrāvastī, he said to the bhikkhus (monks): 『From now on, I allow one saying of pravāraṇā, two sayings of pravāraṇā, and I have previously allowed three sayings of pravāraṇā. If, when saying pravāraṇā once, the obstruction occurs before the first saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the one saying is finished, this is a lawful obstruction of pravāraṇā. If, when saying pravāraṇā twice, the obstruction occurs before the first saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the first saying is finished, this is also an unlawful obstruction of pravāraṇā. If the obstruction occurs before the second saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the two sayings are finished, this is a lawful obstruction of pravāraṇā. If, when saying pravāraṇā three times, the obstruction occurs before the first saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the first saying is finished, this is also an unlawful obstruction of pravāraṇā. If the obstruction occurs before the second saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the second saying is finished, this is also an unlawful obstruction of pravāraṇā. If the obstruction occurs before the third saying is finished, this is an unlawful obstruction of pravāraṇā. If the obstruction occurs after the three sayings are finished, this is a lawful obstruction of pravāraṇā.』
『In what circumstances does the Buddha allow only one saying of pravāraṇā? For example, when pravāraṇā is being performed in a dwelling place and there is a large gathering, the bhikkhus in the Sangha think thus: 『The Sangha gathering in this dwelling place is large. If we say pravāraṇā three times, the night will be too far gone and pravāraṇā will not be completed.』 『If the Sangha deems it the right time, and the Sangha agrees, the Sangha should say pravāraṇā only once.』 They should announce this. Having done this, they should perform pravāraṇā and should not obstruct the performance of pravāraṇā. In such a dwelling place, pravāraṇā should be said only once.
『For example, when pravāraṇā is being performed in a dwelling place, a king, or someone like a king, sits near the bhikkhus wishing to hear the Dharma (teachings), and the bhikkhus speak the Dharma for too long. The bhikkhus think: 『In this dwelling place, there is a king, or someone like a king, sitting near the bhikkhus wishing to hear the Dharma, and the bhikkhus speak the Dharma for too long. If we say pravāraṇā three times, the night will be too far gone and pravāraṇā will not be completed.』 『If the Sangha deems it the right time, and the Sangha agrees, the Sangha should say pravāraṇā only once.』 They should announce this. Having done this, they should perform pravāraṇā and should not obstruct the performance of pravāraṇā. In such a dwelling place, pravāraṇā should be said only once.
「如一住處自恣時大得佈施，是中諸比丘作分段夜多過，諸比丘思惟：『是住處僧大得佈施，諸比丘作分段夜多過，若我等三說自恣，夜多過不得自恣。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，二法師義辯、名辯、辭辯、應辯。是二比丘說法時夜多過，諸比丘思惟：『是住處二法師義辯、名辯、辭辯、應辯，是諸比丘說法夜多過，若我等是中三說自恣，夜多過不得自恣。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，諸比丘四事若一一事起，以是故夜多過，諸比丘思惟：『是住處諸比丘四事若一一事起，以是故夜多過。若我等是中三說自恣，是夜多過不得自恣。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，多比丘病。是中諸比丘如是念：『是住處諸比丘病，若我等三說自恣，有病比丘不堪𧿟跪。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，天
【現代漢語翻譯】 現代漢語譯本 『如果一個住所，在自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）時得到很多佈施，這裡的比丘們因為分段誦經導致夜晚時間過長，比丘們心想：「這個住所僧團得到很多佈施，比丘們因為分段誦經導致夜晚時間過長，如果我們在這裡三次說自恣，夜晚時間過長就無法完成自恣。」「如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。」這樣稟告。』這樣做了之後就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。 『如果一個住所，在自恣時，有兩位法師在義理辯才（atthapatibhana）、名稱辯才（namapatibhana）、言辭辯才（niruttipatibhana）、應辯辯才（patibhanapatibhana）方面都很出色。這兩位比丘說法時導致夜晚時間過長，比丘們心想：「這個住所的兩位法師在義理辯才、名稱辯才、言辭辯才、應辯辯才方面都很出色，這些比丘說法導致夜晚時間過長，如果我等在這裡三次說自恣，夜晚時間過長就無法完成自恣。」「如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。」這樣稟告。』這樣做了之後就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。 『如果一個住所，在自恣時，比丘們因為四事（衣服、飲食、臥具、醫藥）中的任何一件事情發生，因此導致夜晚時間過長，比丘們心想：「這個住所的比丘們因為四事中的任何一件事情發生，因此導致夜晚時間過長。如果我等在這裡三次說自恣，這個夜晚時間過長就無法完成自恣。」「如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。」這樣稟告。』這樣做了之後就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。 『如果一個住所，在自恣時，有很多比丘生病。這裡的比丘們這樣想：「這個住所的比丘們生病，如果我等三次說自恣，生病的比丘無法承受跪拜。」「如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。」這樣稟告。』這樣做了之後就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。 『如果一個住所，在自恣時，有天...
【English Translation】 English version 『If in a certain dwelling place, at the time of Pavarana (the ceremony held at the end of the rainy season retreat), much alms is received, and the bhikkhus (monks) there spend much of the night dividing the alms, the bhikkhus think: 「In this dwelling place, the Sangha (monastic community) receives much alms, and the bhikkhus spend much of the night dividing it. If we were to recite the Pavarana three times here, we would not be able to complete the Pavarana due to the lateness of the night.」 「If it seems the right time to the Sangha, may the Sangha allow that the Sangha recite the Pavarana once.」 Thus, they should announce. After doing so, they should perform the Pavarana, and should not hinder the performance of the Pavarana. In such a dwelling place, the Pavarana should be recited once. 『If in a certain dwelling place, at the time of Pavarana, there are two Dhamma (teachings) masters who are eloquent in the meaning (atthapatibhana), name (namapatibhana), expression (niruttipatibhana), and appropriate response (patibhanapatibhana). When these two bhikkhus teach the Dhamma, much of the night is spent. The bhikkhus think: 「In this dwelling place, there are two Dhamma masters who are eloquent in meaning, name, expression, and appropriate response. When these bhikkhus teach the Dhamma, much of the night is spent. If we were to recite the Pavarana three times here, we would not be able to complete the Pavarana due to the lateness of the night.」 「If it seems the right time to the Sangha, may the Sangha allow that the Sangha recite the Pavarana once.」 Thus, they should announce. After doing so, they should perform the Pavarana, and should not hinder the performance of the Pavarana. In such a dwelling place, the Pavarana should be recited once. 『If in a certain dwelling place, at the time of Pavarana, the bhikkhus are occupied with one of the four requisites (clothing, food, lodging, medicine), and therefore much of the night is spent, the bhikkhus think: 「In this dwelling place, the bhikkhus are occupied with one of the four requisites, and therefore much of the night is spent. If we were to recite the Pavarana three times here, we would not be able to complete the Pavarana due to the lateness of the night.」 「If it seems the right time to the Sangha, may the Sangha allow that the Sangha recite the Pavarana once.」 Thus, they should announce. After doing so, they should perform the Pavarana, and should not hinder the performance of the Pavarana. In such a dwelling place, the Pavarana should be recited once. 『If in a certain dwelling place, at the time of Pavarana, many bhikkhus are ill. The bhikkhus there think: 「In this dwelling place, many bhikkhus are ill. If we were to recite the Pavarana three times, the ill bhikkhus would not be able to endure the kneeling.」 「If it seems the right time to the Sangha, may the Sangha allow that the Sangha recite the Pavarana once.」 Thus, they should announce. After doing so, they should perform the Pavarana, and should not hinder the performance of the Pavarana. In such a dwelling place, the Pavarana should be recited once. 『If in a certain dwelling place, at the time of Pavarana, there are devas (gods)...
雨覆屋薄，是中諸比丘如是念：『是住處天雨覆屋薄，若我等三說自恣，屋漏污僧臥具，濕諸比丘衣。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「如一住處自恣時，八難若一一難起：若王難、若賊難、若火難、水難、惡獸難、腹行蟲難、人難、非人難。云何王難？若王瞋約敕，捕諸沙門釋子、打殺繫縛驅出、奪袈裟與白衣著、令作象兵馬兵車兵步兵射兵、捉象鉤捉革鞙、舉輿出入軍陣、若一一官雜役。是中諸比丘思惟：『是住處王瞋約敕，捕諸沙門釋子。殺系驅出、奪袈裟與白衣著、令作象兵馬兵車兵步兵射兵、捉象鉤捉革鞙、舉輿入出軍陣、一一官雜役，若三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何賊難？若諸賊瞋約敕，捕諸沙門釋子、殺系驅出、取頭血涂戶耳窗向、作幟作字、門關戶橝牛頭象牙杙、樑棟栿衣架僧房別房、墻壁食處門間禪窟、大小便處重閣經行道頭樹下，皆持血作字作幟。諸比丘如是思惟：『是住處賊瞋約敕、捕諸沙門釋子殺系驅出、取頭血涂戶耳窗向、作字作幟、門關戶橝牛頭象牙杙梁椽栿衣架、僧房別房墻壁
【現代漢語翻譯】 現代漢語譯本： 如果屋頂漏雨，而且屋頂很薄，住在那裡的比丘（bhikkhu，佛教出家男眾）們這樣想：『這個住所屋頂漏雨，而且很薄，如果我們三次說自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許互相指出錯誤），屋頂漏雨會弄髒僧團的臥具，打濕比丘們的衣服。』『如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。』就這樣稟告。』這樣做完后，就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。
『在一個住所進行自恣時，如果出現八難中的任何一種：如果是王難（rāja-bhayāni，國王帶來的災難）、如果是賊難（cora-bhayāni，盜賊帶來的災難）、如果是火難（aggi-bhayāni，火災）、水難（udaka-bhayāni，水災）、惡獸難（pasu-bhayāni，惡獸帶來的災難）、腹行蟲難（sarīsapa-bhayāni，爬行動物帶來的災難）、人難（manussa-bhayāni，人帶來的災難）、非人難（amanussa-bhayāni，非人帶來的災難）。什麼是王難？如果國王憤怒地發佈命令，逮捕所有的沙門釋子（samaṇa-sakya-puttiya，釋迦牟尼佛的出家弟子），毆打、殺害、囚禁、驅逐他們，剝奪他們的袈裟讓他們穿上俗人的衣服，讓他們充當象兵、馬兵、車兵、步兵、弓箭兵，讓他們拿著象鉤、拿著皮革韁繩，抬著轎子出入軍隊陣營，或者讓他們從事各種雜役。這裡的比丘們思考：『這個住所國王憤怒地發佈命令，逮捕所有的沙門釋子，殺害、囚禁、驅逐他們，剝奪他們的袈裟讓他們穿上俗人的衣服，讓他們充當象兵、馬兵、車兵、步兵、弓箭兵，讓他們拿著象鉤、拿著皮革韁繩，抬著轎子出入軍隊陣營，從事各種雜役，如果三次說自恣，可能會喪命，或者會破戒。』『如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。』就這樣稟告。』這樣做完后，就應該進行自恣，不應該妨礙自恣的進行，這樣的住所應該只說一次自恣。
『什麼是賊難？如果盜賊憤怒地發佈命令，逮捕所有的沙門釋子，殺害、囚禁、驅逐他們，取人頭血塗抹在門戶、耳朵、窗戶上，作為標記或文字，在門閂、門檻、牛頭形裝飾、象牙樁、樑棟、衣架、僧房、單間、墻壁
【English Translation】 English version: If the roof is leaking and thin, the bhikkhus (Buddhist monks) there think: 'This dwelling has a leaking and thin roof. If we recite the Pavāraṇā (the ceremony held at the end of the rainy season retreat where monks invite each other to point out faults) three times, the leaking roof will soil the Sangha's (monastic community) bedding and wet the bhikkhus' robes.' 'If the Sangha deems it the right time and permits, the Sangha should recite the Pavāraṇā only once.' Thus, they announce. After doing this, they should proceed with the Pavāraṇā, and should not hinder the Pavāraṇā. In such a dwelling, the Pavāraṇā should be recited only once.
'When the Pavāraṇā is being observed in a dwelling, if any of the eight difficulties arise: if it is a danger from the king (rāja-bhayāni), if it is a danger from thieves (cora-bhayāni), if it is a danger from fire (aggi-bhayāni), a danger from water (udaka-bhayāni), a danger from wild beasts (pasu-bhayāni), a danger from reptiles (sarīsapa-bhayāni), a danger from humans (manussa-bhayāni), a danger from non-humans (amanussa-bhayāni). What is the danger from the king? If the king angrily issues an order to arrest all the samaṇa-sakya-puttiya (ascetics, sons of the Sakyas, i.e., ordained disciples of the Buddha), beat, kill, imprison, and expel them, take away their robes and make them wear lay clothes, make them serve as elephant soldiers, horse soldiers, chariot soldiers, infantry soldiers, archers, make them hold elephant hooks, hold leather straps, carry litters in and out of military formations, or make them do various miscellaneous tasks. The bhikkhus here think: 'In this dwelling, the king angrily issues an order to arrest all the samaṇa-sakya-puttiya, kill, imprison, and expel them, take away their robes and make them wear lay clothes, make them serve as elephant soldiers, horse soldiers, chariot soldiers, infantry soldiers, archers, make them hold elephant hooks, hold leather straps, carry litters in and out of military formations, do various miscellaneous tasks. If we recite the Pavāraṇā three times, we may lose our lives or break our precepts.' 'If the Sangha deems it the right time and permits, the Sangha should recite the Pavāraṇā only once.' Thus, they announce. After doing this, they should proceed with the Pavāraṇā, and should not hinder the Pavāraṇā. In such a dwelling, the Pavāraṇā should be recited only once.
'What is the danger from thieves? If the thieves angrily issue an order to arrest all the samaṇa-sakya-puttiya, kill, imprison, and expel them, take human head blood and smear it on the doors, ears, and windows, as a mark or symbol, on the door bolts, door frames, bull-headed ornaments, ivory pegs, beams, rafters, clothes racks, monastic cells, separate rooms, walls
食處門間禪窟、大小便處重閣經行道頭樹下，皆持血作字作幟。若我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何火難？諸比丘樹林中作僧坊，是中天火大火來，是火燒諸樹林經行道、頭重閣僧坊別房、垣墻食處門間、大小便處、居士牛羊驢馬駱駝穀場使人皆燒。諸比丘思惟：『是樹林中作精舍，天火大火來燒樹林、經行道頭乃至燒居士甘蔗田、稻田、麥田、胡麻田、葡萄田、牛羊、驢馬、駱駝穀場使人皆燒。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，莫與自恣作礙，如是住處應一說自恣。
「云何水難？若諸比丘河曲中作僧坊，是中諸龍依止雪山住，身增長得力，入大河歸大海，令河水大漲，漂諸樹林經行道、里重閣僧坊別房、食處門間大小便處，亦復漂諸居士甘蔗田、稻田乃至漂諸穀場人民。是中諸比丘思惟：『是河曲僧坊，諸龍大龍依止雪山住，乃至漂人民。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何惡獸難？若諸比丘惡獸
【現代漢語翻譯】 現代漢語譯本： 『在食堂門口、禪修窟、大小便處、重閣的經行道起點、樹下，都用血寫字作為標記。如果我們三次說自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式），可能會被奪去性命，或者破戒。』『如果僧團認為時機已到，請允許僧團聽取，僧團應當說一次自恣。就這樣稟告。』這樣做完后就應該自恣，不應該妨礙自恣的進行，像這樣的住所應該說一次自恣。
『什麼是火難？各位比丘，在樹林中建造僧房，這時天上降下大火，燒燬樹林、經行道、重閣的起點、僧房的別院、圍墻、食堂門口、大小便處，也燒燬了居士的牛羊驢馬駱駝、穀場和勞作的人。各位比丘思惟：『在這樹林中建造精舍，天火大火來燒燬樹林、經行道的起點，乃至燒燬居士的甘蔗田、稻田、麥田、胡麻田、葡萄田、牛羊、驢馬、駱駝、穀場和勞作的人。如果我們三次說自恣，可能會被奪去性命，或者破戒。』『如果僧團認為時機已到，請允許僧團聽取，僧團應當說一次自恣。就這樣稟告。』這樣做完后就應該自恣，不要妨礙自恣的進行，像這樣的住所應該說一次自恣。
『什麼是水難？如果各位比丘在河流彎曲的地方建造僧房，這裡有龍依止雪山居住，身體增長獲得力量，進入大河迴歸大海，使得河水大漲，沖毀樹林、經行道、重閣、僧房的別院、食堂門口、大小便處，也沖毀了居士的甘蔗田、稻田，乃至沖毀了穀場和人民。這裡的比丘思惟：『這是河流彎曲處的僧房，有龍和大龍依止雪山居住，乃至沖毀人民。如果我們三次說自恣，可能會被奪去性命，或者破戒。』『如果僧團認為時機已到，請允許僧團聽取，僧團應當說一次自恣。就這樣稟告。』這樣做完后就應該自恣，不應該妨礙自恣的進行，像這樣的住所應該說一次自恣。
『什麼是惡獸難？如果各位比丘遇到惡獸
【English Translation】 English version: 'At the entrance to the dining hall, the meditation cave, the toilet area, the beginning of the cloister on the upper story, and under the trees, they all use blood to write words as signs. If we were to recite the Pravāraṇā (Pravāraṇā, a ceremony held by the Sangha at the end of the rainy season retreat) three times, we might be killed or break the precepts.' 'If the Sangha deems the time is right, may the Sangha listen, the Sangha should recite the Pravāraṇā once. Thus it should be announced.' After doing this, one should perform the Pravāraṇā, and should not hinder the performance of the Pravāraṇā. In such a dwelling, the Pravāraṇā should be recited once.
'What is the calamity of fire? If the Bhikshus build a monastery in a forest, and a great fire comes from the sky, burning the forest, the cloister, the beginning of the upper story, the separate quarters of the monastery, the walls, the entrance to the dining hall, the toilet area, and also burning the laypeople's cattle, sheep, donkeys, horses, camels, granaries, and laborers. The Bhikshus contemplate: 'Having built a monastery in this forest, a great fire comes from the sky, burning the forest, the beginning of the cloister, and even burning the laypeople's sugarcane fields, rice fields, wheat fields, sesame fields, grape fields, cattle, sheep, donkeys, horses, camels, granaries, and laborers. If we were to recite the Pravāraṇā three times, we might be killed or break the precepts.' 'If the Sangha deems the time is right, may the Sangha listen, the Sangha should recite the Pravāraṇā once. Thus it should be announced.' After doing this, one should perform the Pravāraṇā, and should not hinder the performance of the Pravāraṇā. In such a dwelling, the Pravāraṇā should be recited once.
'What is the calamity of water? If the Bhikshus build a monastery in a bend of a river, where dragons dwell relying on the Snow Mountains, their bodies grow and gain strength, entering the great river and returning to the great sea, causing the river to swell greatly, washing away the forest, the cloister, the upper story, the separate quarters of the monastery, the entrance to the dining hall, the toilet area, and also washing away the laypeople's sugarcane fields, rice fields, and even washing away the granaries and the people. The Bhikshus contemplate: 'This is a monastery in a bend of a river, where dragons and great dragons dwell relying on the Snow Mountains, and even wash away the people. If we were to recite the Pravāraṇā three times, we might be killed or break the precepts.' 'If the Sangha deems the time is right, may the Sangha listen, the Sangha should recite the Pravāraṇā once. Thus it should be announced.' After doing this, one should perform the Pravāraṇā, and should not hinder the performance of the Pravāraṇā. In such a dwelling, the Pravāraṇā should be recited once.
'What is the calamity of wild beasts? If the Bhikshus encounter wild beasts
處作僧坊，是中諸小比丘不知宜法，非處大小便、浣弊衣曬之，諸惡獸瞋恚。惡獸者，謂師子𠒃虎豹、豺狼、熊羆。是惡獸至僧坊別房中，垣墻、食處、禪窟、門間、大小便處、浴室、重閣、經行道、頭樹下。諸比丘思惟：『是惡獸處作僧坊，是中諸小比丘不知宜法，非處大小便、浣弊衣及曬，諸惡獸瞋，來入僧坊乃至經行道頭樹下。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何腹行蟲難？若諸比丘在龍處作僧坊，是中諸小比丘不知宜法，非處大小便、浣弊衣曬之，是中諸龍瞋放毒蛇蜈蚣，入諸比丘床下、床上、榻下、榻上、獨坐床下、戶耳窗、向門間、戶橝、牛頭、象牙、杙梁椽、衣架、僧房、別房、垣墻、食處、門間、禪窟、浴室、重閣、大小便處、經行道、頭樹下。是中諸比丘思惟：『是龍處作僧坊，諸小比丘不知宜法，乃至樹下。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何人難？若諸比丘或依城聚落住，諸比丘不知宜法，貴人婦女，若軟語、若罵詈，欲令伏從。是中諸人瞋約敕，捕諸
【現代漢語翻譯】 現代漢語譯本： 如果在某處建造僧房，那裡的小比丘不懂得合適的規矩，在不該大小便的地方大小便，洗滌破舊的衣服並晾曬，各種兇惡的野獸因此嗔怒。這些惡獸，指的是獅子（Simha，一種貓科動物）、老虎（Vyaghra，一種貓科動物）、豹子（Dīpī，一種貓科動物）、豺狼（Sṛgāla，犬科動物）、熊（Ṛkṣa，熊科動物）、羆（Bhallūka，熊科動物）。這些惡獸來到僧房的各個房間，包括墻邊、飲食之處、禪修的洞穴、門邊、大小便的地方、浴室、重閣、經行道、樹下。眾比丘思量：『因為在惡獸出沒的地方建造僧房，這裡的小比丘不懂得合適的規矩，在不該大小便的地方大小便，洗滌破舊的衣服並晾曬，所以這些惡獸嗔怒，來到僧房，甚至到經行道的樹下。我們三次說自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，互相指出過失），可能會被奪去性命，或者破戒。』『如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。』就這樣稟告。這樣做完后，就應該自恣，不應該妨礙自恣的進行，像這樣的居住之處，應該只說一次自恣。
『什麼是腹行蟲的災難呢？』如果眾比丘在龍（Nāga，一種神獸）居住的地方建造僧房，那裡的小比丘不懂得合適的規矩，在不該大小便的地方大小便，洗滌破舊的衣服並晾曬，這些龍因此嗔怒，放出毒蛇（Sarpa，爬行動物）和蜈蚣（Śatapadī，節肢動物），進入眾比丘的床下、床上、床榻下、床榻上、獨坐的床下、門窗的縫隙、朝向門的地方、門檻、牛頭裝飾、象牙裝飾、杙梁椽、衣架、僧房、各個房間、墻邊、飲食之處、門邊、禪修的洞穴、浴室、重閣、大小便的地方、經行道、樹下。眾比丘思量：『因為在龍居住的地方建造僧房，這些小比丘不懂得合適的規矩，乃至到樹下。我們三次說自恣，可能會被奪去性命，或者破戒。』『如果僧團認為時機已到，僧團允許，僧團應當只說一次自恣。』就這樣稟告。這樣做完后，就應該自恣，不應該妨礙自恣的進行，像這樣的居住之處，應該只說一次自恣。
『什麼是人的災難呢？』如果眾比丘靠近城鎮或村落居住，眾比丘不懂得合適的規矩，有權勢的人或婦女，用軟語或謾罵，想要讓比丘們屈服順從。這些人因此嗔怒，約束並逮捕眾比丘。
【English Translation】 English version: If a monastery is built in a place frequented by wild animals, and the junior monks there do not know the proper etiquette, relieving themselves in inappropriate places, washing and drying worn-out clothes, the various fierce beasts become angry. These fierce beasts refer to lions (Simha, a feline), tigers (Vyaghra, a feline), leopards (Dīpī, a feline), jackals (Sṛgāla, a canid), bears (Ṛkṣa, a ursid), and brown bears (Bhallūka, a ursid). These fierce beasts come to the various rooms of the monastery, including the walls, the dining area, the meditation caves, the doorways, the places for relieving oneself, the bathrooms, the upper stories, the walking paths, and under the trees. The monks contemplate: 'Because the monastery was built in a place frequented by wild animals, and the junior monks here do not know the proper etiquette, relieving themselves in inappropriate places, washing and drying worn-out clothes, these fierce beasts are angry and come to the monastery, even to the trees along the walking paths. If we hold the Pravāraṇā (Pravāraṇā, a ceremony held by the monastic community at the end of the rainy season retreat, where monks invite each other to point out faults) three times, we may be killed or break our precepts.' 'If the Sangha (Saṃgha, the monastic community) deems the time appropriate and permits it, the Sangha should only hold the Pravāraṇā once.' Thus, it should be announced. After this is done, the Pravāraṇā should be held, and its progress should not be hindered. In such a dwelling place, the Pravāraṇā should only be held once.
'What is the difficulty of creeping creatures?' If the monks build a monastery in a place inhabited by Nāgas (Nāga, a mythical serpent-like being), and the junior monks there do not know the proper etiquette, relieving themselves in inappropriate places, washing and drying worn-out clothes, these Nāgas become angry and release poisonous snakes (Sarpa, a reptile) and centipedes (Śatapadī, an arthropod), which enter under the monks' beds, on the beds, under the couches, on the couches, under the solitary beds, in the cracks of doors and windows, towards the doorways, on the doorframes, on the ox-head decorations, on the ivory decorations, on the rafters, on the clothes racks, in the monasteries, in the various rooms, along the walls, in the dining areas, in the doorways, in the meditation caves, in the bathrooms, in the upper stories, in the places for relieving oneself, on the walking paths, and under the trees. The monks contemplate: 'Because the monastery was built in a place inhabited by Nāgas, and the junior monks do not know the proper etiquette, even to the trees. If we hold the Pravāraṇā three times, we may be killed or break our precepts.' 'If the Sangha deems the time appropriate and permits it, the Sangha should only hold the Pravāraṇā once.' Thus, it should be announced. After this is done, the Pravāraṇā should be held, and its progress should not be hindered. In such a dwelling place, the Pravāraṇā should only be held once.
'What is the difficulty of people?' If the monks live near cities or villages, and the monks do not know the proper etiquette, powerful people or women, using soft words or curses, want to make the monks submit and obey. These people become angry and restrain and arrest the monks.
沙門釋子、殺系驅出，不聽入城邑聚落街陌行，不聽入舍，莫使坐，莫使乞食，莫與供養。是中諸比丘思惟：『是諸比丘不知宜法，貴人婦女，若軟語、若罵詈，欲令伏從，是中諸人瞋約敕，捕殺乃至莫供養。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「云何非人難？有諸比丘非人住處作僧坊，是諸比丘不知宜法，非處大小便，浣弊衣曬，是中非人復瞋，恐怖諸比丘，持比丘著床上、床下、獨坐床上、獨坐床下、戶耳窗、向門間、戶橝、牛頭、象牙、杙梁椽、衣架、僧房、別房、垣墻、食處、門間、禪窟、浴室、重閣、大小便處、經行道、頭樹下，或捉比丘倒懸。是中諸比丘思惟：『是諸比丘不知宜法，乃至捉比丘倒懸。我等三說自恣，或奪命、或破戒。』『若僧時到僧忍聽，僧當一說自恣。如是白。』如是作竟應自恣，不應與自恣作礙，如是住處應一說自恣。
「有一住處自恣時，有比丘言：『置罪事共人自恣。』僧應語是比丘：『長老！不得置罪事共人自恣，若有說事今說。為何事故？我等佛聽自恣，是事不得。』有比丘言：『置人置罪，餘人共自恣。』僧應語是比丘：『長老！不得置人置罪，餘人
【現代漢語翻譯】 現代漢語譯本： 『如果沙門釋子（Śramaṇa Śākya-putra，釋迦之子，指佛教僧侶）被驅逐，不允許進入城鎮、村落、街道行走，不允許進入房屋，不要讓他們坐下，不要讓他們乞食，不要給予供養。』這裡的比丘們思考：『這些比丘不懂得適宜的法，貴族婦女，無論是柔聲細語還是謾罵，都想讓他們屈服順從。這裡的人們憤怒地約束，捕捉殺害乃至不給予供養。我們三次陳述自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式，允許僧眾互相指出過失），可能會被奪取性命，或者破戒。』『如果僧團時機成熟，僧團允許聽取，僧團應當一次陳述自恣。就這樣稟告。』這樣做了之後應當自恣，不應當妨礙自恣，這樣的住處應當一次陳述自恣。
『什麼是非人（amanussa，指非人類的眾生，如鬼神）的為難？』有些比丘在非人居住的地方建造僧房，這些比丘不懂得適宜的法，在不適當的地方大小便，清洗破舊的衣服並晾曬，這裡的非人再次憤怒，恐嚇這些比丘，把比丘放在床上、床下、獨自坐在床上、獨自坐在床下、戶耳窗（門窗的角落）、朝向門之間、門檻、牛頭（建築裝飾）、象牙（建築裝飾）、杙梁椽（支撐屋頂的木結構）、衣架、僧房、別房、圍墻、食堂、門之間、禪窟（禪修的洞穴）、浴室、重閣（樓房）、大小便處、經行道（僧人散步的道路）、頭樹下，或者抓住比丘倒掛起來。這裡的比丘們思考：『這些比丘不懂得適宜的法，乃至抓住比丘倒掛起來。我們三次陳述自恣，可能會被奪取性命，或者破戒。』『如果僧團時機成熟，僧團允許聽取，僧團應當一次陳述自恣。就這樣稟告。』這樣做了之後應當自恣，不應當妨礙自恣，這樣的住處應當一次陳述自恣。
『有一個住處在自恣時，有比丘說：『把罪過的事情放在一邊，和別人一起自恣。』僧團應當告訴這位比丘：『長老！不能把罪過的事情放在一邊和別人一起自恣，如果有什麼要說的事情現在就說。為什麼呢？我們佛陀允許自恣，這件事是不允許的。』有比丘說：『把人和罪過放在一邊，其餘的人一起自恣。』僧團應當告訴這位比丘：『長老！不能把人和罪過放在一邊，其餘的人
【English Translation】 English version: 『If the Śramaṇa Śākya-putras (disciples of Śākya, referring to Buddhist monks) are expelled, not allowed to enter towns, villages, or streets, not allowed to enter houses, not allowed to sit, not allowed to beg for food, and not given offerings.』 The monks here contemplate: 『These monks do not know the appropriate Dharma. Noble women, whether speaking softly or scolding, want to make them submit and obey. The people here angrily restrain, capture, kill, and even do not give offerings. If we declare the pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat, allowing monks to point out each other's faults) three times, we may be deprived of life or break the precepts.』 『If the Sangha is ready and agrees to listen, the Sangha should declare the pravāraṇā once. Thus, inform.』 After doing this, one should perform the pravāraṇā, and should not hinder the pravāraṇā. In such a dwelling place, the pravāraṇā should be declared once.
『What is the difficulty caused by amanussas (non-human beings, such as ghosts and spirits)?』 Some monks build monasteries in places inhabited by amanussas. These monks do not know the appropriate Dharma, and they urinate and defecate in inappropriate places, wash and dry worn-out clothes. The amanussas here become angry again, terrorize the monks, and place the monks on the bed, under the bed, sitting alone on the bed, sitting alone under the bed, in the corners of doors and windows, between the doors, on the doorframes, on the bull-head (architectural decoration), on the ivory (architectural decoration), on the rafters (wooden structure supporting the roof), on the clothes rack, in the monastery, in separate rooms, on the walls, in the dining hall, between the doors, in the meditation caves, in the bathrooms, in the upper floors, in the places for urination and defecation, on the walking paths, under the trees, or grab the monks and hang them upside down. The monks here contemplate: 『These monks do not know the appropriate Dharma, and even grab the monks and hang them upside down. If we declare the pravāraṇā three times, we may be deprived of life or break the precepts.』 『If the Sangha is ready and agrees to listen, the Sangha should declare the pravāraṇā once. Thus, inform.』 After doing this, one should perform the pravāraṇā, and should not hinder the pravāraṇā. In such a dwelling place, the pravāraṇā should be declared once.
『In one dwelling place, during the pravāraṇā, a monk says: 『Put aside the matter of offenses and perform the pravāraṇā with others.』 The Sangha should tell this monk: 『Elder! You cannot put aside the matter of offenses and perform the pravāraṇā with others. If there is anything to say, say it now. Why? Our Buddha allows the pravāraṇā, but this matter is not allowed.』 A monk says: 『Put aside the person and the offense, and the rest of the people perform the pravāraṇā together.』 The Sangha should tell this monk: 『Elder! You cannot put aside the person and the offense, and the rest of the people
共自恣，若有說事今說。為何事故？我等佛聽自恣，是事不得。』有比丘言：『置罪置人置伴黨，余殘人共自恣。』僧應語是比丘：『長老！不得置罪置人置伴黨，余殘人共自恣，若有說事今說。為何事故？我等佛聽自恣，是事不得。』
「有一住處自恣時，識罪不識人，僧應過自恣時求說，不應自恣時求說。若自恣時求說，僧得罪。有一住處自恣時，識人不識罪，僧應過自恣求說，不應自恣時求說。若自恣時求說，僧得罪。有一住處自恣時，識罪識人，僧應自恣時求說，不應過自恣求說。若過自恣求說，僧得罪。有一住處自恣時，不識罪不識人，僧應過自恣求說，不應自恣時求說。若自恣時求說，僧得罪。有一住處自恣時，諸比丘作如是制限：『諸長老！我等非三月自恣，八月中四月自恣，若我等夏末月多得佈施，用是自恣，攝佈施故。』是時有一比丘，本不要若父母遣使，若兄弟若姊妹、若兒女、若本第二，是中不獲己強去，是比丘語諸比丘：『諸長老！我本不要父母遣使，若兄弟、若姊妹、若兒女、若本第二遣使，是中不獲己強去。汝等集，我今欲自恣、欲遮自恣、欲遮一比丘自恣。』僧應語是比丘：『長老！不得今日自恣，亦不得遮他比丘自恣，若有說事今說，自身清凈故，佛聽自恣。』是比丘言：『
【現代漢語翻譯】 現代漢語譯本 『大眾一起自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，僧眾互相指出過失，以求懺悔），如果有什麼要說的現在說。』為什麼這麼說呢？因為我們佛陀允許自恣，這件事是不允許的。』有比丘說：『先擱置罪行、擱置犯事人、擱置同黨，其餘的人一起自恣。』僧團應該對這位比丘說：『長老！不能擱置罪行、擱置犯事人、擱置同黨，其餘的人一起自恣，如果有什麼要說的現在說。為什麼這麼說呢？因為我們佛陀允許自恣，這件事是不允許的。』 『在一個住處自恣時，知道罪行但不知道犯事人，僧團應該在自恣結束后再請求說明，不應該在自恣時請求說明。如果在自恣時請求說明，僧團就犯了罪。在一個住處自恣時，知道犯事人但不知道罪行，僧團應該在自恣結束后再請求說明，不應該在自恣時請求說明。如果在自恣時請求說明，僧團就犯了罪。在一個住處自恣時，知道罪行也知道犯事人，僧團應該在自恣時請求說明，不應該在自恣結束后再請求說明。如果在自恣結束后請求說明，僧團就犯了罪。在一個住處自恣時，不知道罪行也不知道犯事人，僧團應該在自恣結束后再請求說明，不應該在自恣時請求說明。如果在自恣時請求說明，僧團就犯了罪。 『在一個住處自恣時，眾比丘這樣限制：『諸位長老！我們不進行三個月的自恣，而是在八月中進行四個月的自恣，如果我們夏末能得到更多的佈施，就用這個來進行自恣，爲了攝取佈施的緣故。』這時有一位比丘，本來不想因為父母派遣使者，或者兄弟、姐妹、兒女、或者其他原因，但最終不得不勉強離開，這位比丘對眾比丘說：『諸位長老！我本來不想因為父母派遣使者，或者兄弟、姐妹、兒女、或者其他原因派遣使者，但最終不得不勉強離開。你們集合起來，我現在想要自恣、想要阻止自恣、想要阻止一位比丘自恣。』僧團應該對這位比丘說：『長老！今天不能自恣，也不能阻止其他比丘自恣，如果有什麼要說的現在說，因為自身清凈的緣故，佛陀允許自恣。』這位比丘說：『
【English Translation】 English version 『Let's all perform Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat, where monks point out each other's faults for repentance), if there is anything to say, say it now.』 Why is that? Because our Buddha allows Pravāraṇā, but this matter is not allowed.』 A bhikkhu (monk) said: 『Set aside the offense, set aside the offender, set aside the accomplices, and the rest of us will perform Pravāraṇā together.』 The Sangha (monastic community) should say to this bhikkhu: 『Venerable! You cannot set aside the offense, set aside the offender, set aside the accomplices, and the rest of us perform Pravāraṇā together, if there is anything to say, say it now. Why is that? Because our Buddha allows Pravāraṇā, but this matter is not allowed.』 『When performing Pravāraṇā in a certain dwelling place, if the offense is known but the offender is not known, the Sangha should request an explanation after the Pravāraṇā, and should not request an explanation during the Pravāraṇā. If an explanation is requested during the Pravāraṇā, the Sangha commits an offense. When performing Pravāraṇā in a certain dwelling place, if the offender is known but the offense is not known, the Sangha should request an explanation after the Pravāraṇā, and should not request an explanation during the Pravāraṇā. If an explanation is requested during the Pravāraṇā, the Sangha commits an offense. When performing Pravāraṇā in a certain dwelling place, if both the offense and the offender are known, the Sangha should request an explanation during the Pravāraṇā, and should not request an explanation after the Pravāraṇā. If an explanation is requested after the Pravāraṇā, the Sangha commits an offense. When performing Pravāraṇā in a certain dwelling place, if neither the offense nor the offender is known, the Sangha should request an explanation after the Pravāraṇā, and should not request an explanation during the Pravāraṇā. If an explanation is requested during the Pravāraṇā, the Sangha commits an offense.』 『When performing Pravāraṇā in a certain dwelling place, the bhikkhus make the following restriction: 『Venerables! We will not perform the three-month Pravāraṇā, but will perform a four-month Pravāraṇā in the eighth month, if we can get more offerings at the end of the summer, we will use this to perform Pravāraṇā, for the sake of receiving offerings.』 At this time, there was a bhikkhu who originally did not want to leave because his parents sent a messenger, or his brothers, sisters, children, or other reasons, but eventually had to leave reluctantly. This bhikkhu said to the bhikkhus: 『Venerables! I originally did not want to leave because my parents sent a messenger, or my brothers, sisters, children, or other reasons sent a messenger, but eventually had to leave reluctantly. You gather together, I now want to perform Pravāraṇā, want to prevent Pravāraṇā, want to prevent a bhikkhu from performing Pravāraṇā.』 The Sangha should say to this bhikkhu: 『Venerable! You cannot perform Pravāraṇā today, nor can you prevent other bhikkhus from performing Pravāraṇā, if there is anything to say, say it now, because of your own purity, the Buddha allows Pravāraṇā.』 This bhikkhu said: 『
汝諸長老集，今日我自恣，後來已當遮是一比丘自恣。』僧應語：『長老！不得今日自恣，後來已遮一比丘自恣。若有說事今說，自身清凈故，佛聽自恣。』是比丘若言：『汝諸長老集，今日自恣，後來已不復遮他比丘自恣。』『佛言：「僧應和合與是比丘自恣。何以故？入自恣制限故。」』
「自恣時不應往，此有比丘有住處、彼有比丘有住處、彼有比丘無住處、彼有比丘有住處無住處，彼間比丘不共住。
「自恣時不應往，此有比丘有住處、彼有非比丘有住處非比丘無住處、彼有非比丘有住處無住處，彼間比丘不共住。」余如布薩中廣說。
佛語諸比丘：「不應白衣前自恣、不應沙彌前、非比丘異道、不見擯不作擯、惡邪不除擯、不共住、種種不共住、犯邊罪、本白衣不能男、污比丘尼越濟人、殺父母殺阿羅漢、破僧噁心出佛身血人，如是一切不應在前自恣。一切先事作竟，僧應自恣。若應與現前比尼與竟，應與憶念比尼與竟，應與不癡比尼與竟，應與自言比尼與竟，應與實覓比尼與竟，應與多覓比尼與竟，是比丘若應與苦切羯磨與竟，若應與依止羯磨與竟，若應與驅出羯磨與竟，若應與下意羯磨與竟，若應與不見擯羯磨與竟，若應與不作擯羯磨與竟，若應與惡邪不除擯羯磨與竟，若應與別住
【現代漢語翻譯】 現代漢語譯本： 『各位長老聚集，今天我進行自恣（Pravāraṇā，僧團成員于雨季安居結束時，互相檢舉過失的儀式），之後已經遮止了一位比丘的自恣。』僧團應該說：『長老！今天不能進行自恣，之後已經遮止了一位比丘的自恣。如果有什麼要說的現在說，因為自身清凈的緣故，佛允許自恣。』如果這位比丘說：『各位長老聚集，今天自恣，之後不再遮止其他比丘的自恣。』『佛說：「僧團應該和合地允許這位比丘自恣。為什麼呢？因為進入了自恣的限制。」』 『自恣的時候不應該前往，這裡有比丘有住處、那裡有比丘有住處、那裡有比丘沒有住處、那裡有比丘有住處沒有住處，那些比丘不共同居住。 『自恣的時候不應該前往，這裡有比丘有住處、那裡有非比丘有住處非比丘沒有住處、那裡有非比丘有住處沒有住處，那些比丘不共同居住。』其餘的如同在布薩（uposatha，每半月誦戒的儀式）中詳細說明。 佛告訴眾比丘：『不應該在白衣（在家信徒）面前自恣、不應該在沙彌（śrāmaṇera，未受具足戒的出家男子）面前、非比丘、異道（其他宗教的人）、不見擯（未被僧團開除）、不作擯（未被僧團執行擯罰）、惡邪不除擯（有邪見而不肯改正）、不共住（不與僧團共同居住）、種種不共住、犯邊罪（犯了重罪）、本白衣不能男（原本是白衣且是不能行男事的人）、污比丘尼越濟人（玷污比丘尼且超越了救濟的界限的人）、殺父母殺阿羅漢（殺害父母或阿羅漢）、破僧噁心出佛身血人（懷著惡意破壞僧團，使佛陀流血的人），像這樣的一切不應該在他們面前自恣。一切事情先做完，僧團應該自恣。如果應該給予現前比尼（當面解決的爭端解決方法）就給予，應該給予憶念比尼（通過回憶解決的爭端解決方法）就給予，應該給予不癡比尼（確定當事人沒有精神問題后解決的爭端解決方法）就給予，應該給予自言比尼（當事人自己承認錯誤的解決方法）就給予，應該給予實覓比尼（通過尋找證據解決的爭端解決方法）就給予，應該給予多覓比尼（通過多數人尋找證據解決的爭端解決方法）就給予，如果應該給予苦切羯磨（嚴厲的懲罰）就給予，如果應該給予依止羯磨（強制依止其他比丘的懲罰）就給予，如果應該給予驅出羯磨（驅逐出僧團的懲罰）就給予，如果應該給予下意羯磨（降低身份的懲罰）就給予，如果應該給予不見擯羯磨（不見擯的懲罰）就給予，如果應該給予不作擯羯磨（不作擯的懲罰）就給予，如果應該給予惡邪不除擯羯磨（惡邪不除擯的懲罰）就給予，如果應該給予別住（強制分居）
【English Translation】 English version: 'Gather, all you elders. Today I will perform Pravāraṇā (the ceremony where monks invite criticism from one another at the end of the rainy season retreat). Later, the Pravāraṇā of one bhikkhu (monk) has been prohibited.' The Sangha (monastic community) should say: 'Elder! Pravāraṇā cannot be performed today, as the Pravāraṇā of one bhikkhu has already been prohibited. If there is anything to be said, say it now, because of your own purity, the Buddha allows Pravāraṇā.' If that bhikkhu says: 'Gather, all you elders. Today I will perform Pravāraṇā, and later I will no longer prohibit the Pravāraṇā of other bhikkhus.' 'The Buddha said: "The Sangha should harmoniously allow that bhikkhu to perform Pravāraṇā. Why? Because he has entered the limitations of Pravāraṇā."' 'One should not go to the place for Pravāraṇā when there are bhikkhus with dwellings here, bhikkhus with dwellings there, bhikkhus without dwellings there, bhikkhus with and without dwellings there, and those bhikkhus do not live together. 'One should not go to the place for Pravāraṇā when there are bhikkhus with dwellings here, non-bhikkhus with and without dwellings there, and non-bhikkhus with and without dwellings there, and those bhikkhus do not live together.' The rest is explained in detail as in the Uposatha (fortnightly recitation of monastic rules). The Buddha told the bhikkhus: 'One should not perform Pravāraṇā in front of laypeople, in front of śrāmaṇeras (novice monks), non-bhikkhus, those of other paths (other religions), those not expelled (not excommunicated by the Sangha), those not subject to expulsion (not subject to excommunication by the Sangha), those with evil views not renounced (holding wrong views and not willing to correct them), those not living together (not living in community with the Sangha), those not living together in various ways, those who have committed border offenses (serious offenses), those who were originally laymen and incapable of male functions, those who have defiled bhikkhunis and transgressed the limits of rescue, those who have killed their parents or killed an Arhat (enlightened being), those who have maliciously broken the Sangha and drawn blood from the Buddha's body. One should not perform Pravāraṇā in front of all these. After all matters have been completed, the Sangha should perform Pravāraṇā. If the present Vinaya (rules of discipline) should be given, it should be given. If the Vinaya of remembrance should be given, it should be given. If the Vinaya of non-delusion should be given, it should be given. If the Vinaya of self-declaration should be given, it should be given. If the Vinaya of seeking the truth should be given, it should be given. If the Vinaya of seeking by many should be given, it should be given. If the Karma (formal act) of harshness should be given, it should be given. If the Karma of dependence should be given, it should be given. If the Karma of expulsion should be given, it should be given. If the Karma of lowering status should be given, it should be given. If the Karma of non-seeing expulsion should be given, it should be given. If the Karma of non-performing expulsion should be given, it should be given. If the Karma of evil views not renounced expulsion should be given, it should be given. If the separate dwelling
羯磨與竟，若應與摩那埵羯磨與竟，若應與本日治羯磨與竟，若應與出罪羯磨與竟，僧應自恣。宿受自恣，若比丘，僧不應共自恣。若僧未起如是得，自恣時未至不應自恣，除斗僧還和合一心聽自恣。」(七法中自恣法第三竟)
十誦律卷第二十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十四(第四誦之四)
後秦北印度三藏弗若多羅譯
七法中安居法第四
佛在王舍城。諸比丘夏中游行諸國土，踐蹋生草奪諸蟲命。爾時諸異道出家譏嫌責數言：「諸異道沙門、婆羅門，夏安居時潛處隱靜，譬如鳥日中熱時避暑巢窟。諸異道沙門、婆羅門，夏安居時潛處隱靜。沙門釋子常作此心，自稱有德，而夏中游行，踐蹋生草殘害物命。」有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是事集僧，集僧已，佛知故問，問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶諸比丘：「云何名比丘，夏中游行踐蹋生草奪諸蟲命。」佛種種因緣訶已，語諸比丘：「從今應夏安居。」長老優波離問佛：「誰應安居？」佛言：「五眾應安居。何等五？一者比丘，二者比丘尼，三者式叉摩尼，四者沙彌，五者沙彌尼。」「云何應受安居？」佛言：「若
【現代漢語翻譯】 現代漢語譯本： 羯磨（Karma，業）與竟，若應與摩那埵（Mānatta，懺悔）羯磨與竟，若應與本日治羯磨與竟，若應與出罪羯磨與竟，僧團應自恣（Pravāraṇā，僧眾于安居結束時互相檢舉過失的儀式）。宿受自恣，若比丘，僧團不應共同自恣。若僧團未起如是得，自恣時未至不應自恣，除非斗諍的僧團還和合一心聽自恣。」(七法中自恣法第三竟)
十誦律卷第二十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十四(第四誦之四)
後秦北印度三藏弗若多羅譯
七法中安居法第四
佛在王舍城（Rājagṛha）。諸比丘夏中諸國土，踐踏生草奪諸蟲命。爾時諸異道出家譏嫌責數言：『諸異道沙門（Śrāmaṇa，出家求道者）、婆羅門（Brāhmaṇa，古印度僧侶階層），夏安居時潛處隱靜，譬如鳥日中熱時避暑巢窟。諸異道沙門、婆羅門，夏安居時潛處隱靜。沙門釋子常作此心，自稱有德，而夏中，踐蹋生草殘害物命。』有諸比丘少欲知足行頭陀（Dhūta，苦行），聞是事心慚愧，以是事具白佛。佛以是事集僧，集僧已，佛知故問，問諸比丘：『汝實作是事不？』答言：『實作。世尊！』佛種種因緣訶諸比丘：『云何名比丘（Bhikṣu，出家男眾），夏中**踐蹋生草奪諸蟲命。』佛種種因緣訶已，語諸比丘：『從今應夏安居。』長老優波離（Upāli）問佛：『誰應安居？』佛言：『五眾應安居。何等五？一者比丘，二者比丘尼（Bhikṣuṇī，出家女眾），三者式叉摩尼（Śikṣamāṇā，預備出家的女子），四者沙彌（Śrāmaṇera，出家男童），五者沙彌尼（Śrāmaṇerī，出家女童）。』『云何應受安居？』佛言：『若
【English Translation】 English version: Karma (Karma, action) being completed, if Mānatta (Mānatta, repentance) Karma should be completed, if today's treatment Karma should be completed, if expulsion Karma should be completed, the Sangha (Saṃgha, monastic community) should perform Pravāraṇā (Pravāraṇā, the ceremony where monks invite each other to point out faults at the end of the rainy season retreat). Having previously received Pravāraṇā, if a Bhikṣu (Bhikṣu, monk), the Sangha should not perform Pravāraṇā together. If the Sangha has not arisen in this way, and the time for Pravāraṇā has not arrived, Pravāraṇā should not be performed, unless the Sangha in conflict is reconciled and listens to Pravāraṇā with one mind.' (The third of the seven laws, the Pravāraṇā law, is complete)
Tenth Recitation Vinaya, Volume 23 Tripitaka No. 1435, Volume 23, Tenth Recitation Vinaya
Tenth Recitation Vinaya, Volume 24 (Fourth Recitation, Part 4)
Translated by Tripiṭaka Dharmagupta from Northern India of the Later Qin Dynasty
The fourth of the seven laws, the Rainy Season Retreat Law
The Buddha was in Rājagṛha (Rājagṛha). The Bhikṣus during the summer ** various countries, trampling on living grass and taking the lives of insects. At that time, other religious practitioners criticized and blamed them, saying: 'Other religious Śrāmaṇas (Śrāmaṇa, wandering ascetics) and Brāhmaṇas (Brāhmaṇa, priestly class in ancient India) dwell in seclusion during the summer retreat, like birds avoiding the heat in nests during the midday heat. Other religious Śrāmaṇas and Brāhmaṇas dwell in seclusion during the summer retreat. The Śrāmaṇas, disciples of Śākya, constantly have this intention, claiming to be virtuous, but during the summer , they trample on living grass and harm living beings.' Some Bhikṣus with few desires, content, and practicing Dhūta (Dhūta, ascetic practices) heard this and felt ashamed, and reported this matter to the Buddha. The Buddha gathered the Sangha because of this matter. After gathering the Sangha, the Buddha knowingly asked, asking the Bhikṣus: 'Did you really do this?' They replied: 'We really did, World Honored One!' The Buddha scolded the Bhikṣus for various reasons: 'How can you be called Bhikṣus (Bhikṣu, ordained male monks), trampling on living grass and taking the lives of insects during the summer ?' After the Buddha scolded them for various reasons, he said to the Bhikṣus: 'From now on, you should observe the summer retreat.' Elder Upāli (Upāli) asked the Buddha: 'Who should observe the retreat?' The Buddha said: 'The five assemblies should observe the retreat. What are the five? First, Bhikṣus; second, Bhikṣuṇīs (Bhikṣuṇī, ordained female monks); third, Śikṣamāṇās (Śikṣamāṇā, female trainees preparing for ordination); fourth, Śrāmaṇeras (Śrāmaṇera, novice male monks); fifth, Śrāmaṇerīs (Śrāmaṇerī, novice female monks).' 'How should one receive the retreat?' The Buddha said: 'If'
上座欲安居，應從坐起，偏袒著衣𧿟跪合掌，應如是語：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』第二：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』第三：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』下座答言！『莫放逸。』上座言：『受持。』若下座從上座受安居，應從坐起，偏袒著衣𧿟跪、兩手捉上座兩足，應如是語：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』第二：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』第三：『長老憶念！我某甲比丘是住處夏安居，前三月依止某甲可行處聚落，某甲僧坊孔破治故。』上座言：『莫放逸。』下座言：『受持。』后三月亦如是。若不安居，得突吉羅罪。」
佛在舍衛國，爾時迦夷國土有聚落，名象力。是中有居士，字憂田，大富田業殷實寶物豐足。歸依佛、歸依法、歸依僧，見諦得道果，為僧興立僧坊，遣使言：「是中多有好飲食及諸衣施，長老來受我飲食供養，僧坊臥具施四方僧。」時諸比丘發遣使還報居士言：「佛為比
【現代漢語翻譯】 現代漢語譯本： 上座想要安居（ বর্ষাবাস, vassa-vāsa，雨季安居），應當從座位上起身，袒露右肩，右膝著地，合掌，應該這樣說：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 第二次：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 第三次：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 下座回答說：『不要放逸。』 上座說：『受持。』 如果下座從上座處接受安居（ বর্ষাবাস, vassa-vāsa，雨季安居），應當從座位上起身，袒露右肩，右膝著地，雙手握住上座的雙腳，應該這樣說：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 第二次：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 第三次：『長老憶念！我某甲比丘（bhikkhu，佛教僧侶）在此處夏安居（ বর্ষাবাস, vassa-vāsa，雨季安居），前三個月依止某甲可以前往的村落，因為某甲僧坊（saṃghārāma，僧侶居住的寺院）有破損需要修補。』 上座說：『不要放逸。』 下座說：『受持。』 后三個月也像這樣。如果不進行安居（ বর্ষাবাস, vassa-vāsa，雨季安居），就會犯突吉羅罪（dukkhata，一種輕微的罪過）。 佛陀在舍衛國（Śrāvastī，古印度城市）時，當時迦夷國土（Kalinga，古印度地區）有一個村落，名叫象力。村裡有一位居士（gṛhapati，在家信徒），名叫憂田，非常富有，田地產業殷實，寶物充足。他歸依佛（Buddha，覺悟者）、歸依法（Dharma，佛法）、歸依僧（Saṃgha，僧團），證悟真諦，獲得道果，為僧眾興建僧坊（saṃghārāma，僧侶居住的寺院），派遣使者說：『這裡有很多好的飲食和各種衣物佈施，長老們來接受我的飲食供養，僧坊（saṃghārāma，僧侶居住的寺院）的臥具施捨給四方僧眾。』 當時各位比丘（bhikkhu，佛教僧侶）打發使者回去稟告居士（gṛhapati，在家信徒）說：『佛陀爲了比』
【English Translation】 English version: When a senior monk wishes to enter the rains retreat ( বর্ষাবাস, vassa-vāsa), he should rise from his seat, expose his right shoulder, kneel on his right knee, and join his palms together. He should say: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' Secondly: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' Thirdly: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' The junior monk replies: 'Do not be negligent.' The senior monk says: 'I accept.' If a junior monk receives the rains retreat ( বর্ষাবাস, vassa-vāsa) from a senior monk, he should rise from his seat, expose his right shoulder, kneel on his right knee, and grasp the senior monk's feet with both hands. He should say: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' Secondly: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' Thirdly: 'Venerable Elder, remember! I, the bhikkhu (bhikkhu, Buddhist monk) named so-and-so, am entering the rains retreat ( বর্ষাবাস, vassa-vāsa) at this place. For the past three months, I have relied on the accessible village of so-and-so because the sangharama (saṃghārāma, monastery) of so-and-so was damaged and needed repair.' The senior monk says: 'Do not be negligent.' The junior monk says: 'I accept.' The same applies for the following three months. If one does not enter the rains retreat ( বর্ষাবাস, vassa-vāsa), one commits an offense of dukkata (dukkhata, a minor offense). When the Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city), there was a village named Elephant Strength in the country of Kalinga (Kalinga, an ancient Indian region). There was a householder (gṛhapati, lay devotee) named Udayin, who was very wealthy, with substantial land and abundant treasures. He took refuge in the Buddha (Buddha, the Awakened One), took refuge in the Dharma (Dharma, the teachings of the Buddha), and took refuge in the Sangha (Saṃgha, the monastic community). Having realized the truth and attained the fruit of the path, he built a monastery (saṃghārāma, monastery) for the Sangha and sent a messenger, saying: 'Here there are many good foods and various clothes to offer. May the elders come and receive my offerings of food, and may the bedding of the monastery (saṃghārāma, monastery) be given to the Sangha from all directions.' At that time, the bhikkhus (bhikkhu, Buddhist monk) sent the messenger back to inform the householder (gṛhapati, lay devotee), saying: 'The Buddha, for the sake of the'
丘結戒，夏中不應遊行諸國，汝莫愁惱以為憂苦。」居士自念：「愿不從心憂苦愁惱，我為僧故作此僧坊，僧不肯來當可如何？為當近處少多請諸常住比丘來集飲食，僧坊臥具施四方僧。」諸佛常法歲兩時大會，春末月、夏末月。春末月，諸方國土處處比丘，往詣佛所聽佛說法，夏安居樂。是初大會，諸比丘往詣佛所。夏末月，比丘安居竟過三月作衣畢，與衣缽俱漸漸遊行往詣佛所，久不見婆伽婆、久不見修伽陀，是第二大會，諸比丘往詣佛所。有餘比丘王舍城安居竟，過三月作衣畢，與衣缽俱漸漸遊行，來到佛所頭面禮足一面坐。諸佛常法，有客比丘來，如是語問訊：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」今佛亦如是語問客比丘：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」諸比丘言：「忍足、安樂住、乞食不乏、道路不疲。」以是事向佛廣說。佛以是事集僧，集僧已，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今有事聽受七夜法。」
長老優波離問佛：「有事七夜聽去，為誰故應去？」佛言：「為七眾故應去。何等七？一比丘、二比丘尼、三式叉摩尼、四沙彌、五沙彌尼、六優婆塞、七優婆夷。云何為優婆夷故應去？如優婆夷作房舍，遣使詣比丘所白言：『我作房舍
【現代漢語翻譯】 現代漢語譯本 『丘結戒（名稱），夏季期間不應前往各國，你們不要為此感到愁惱憂苦。』居士心想：『願望不能如我所愿，為此感到憂愁苦惱，我爲了僧眾建造了這座僧坊，僧眾不肯前來該怎麼辦呢？不如在附近多請一些常住的比丘前來聚集飲食，將僧坊的臥具施捨給四方僧眾。』諸佛通常的規矩是每年有兩次大會，分別在春末月和夏末月。春末月時，各方國土的比丘們前往佛陀處聽佛說法，享受夏安居的快樂。這是第一次大會，比丘們前往佛陀處。夏末月時，比丘們安居結束，經過三個月製作衣服完畢，帶著衣和缽，慢慢地前往佛陀處，因為很久沒有見到婆伽婆（Bhagavan，世尊）、很久沒有見到修伽陀（Sugata，善逝），這是第二次大會，比丘們前往佛陀處。還有一些比丘在王舍城（Rajagrha）安居結束，經過三個月製作衣服完畢，帶著衣和缽，慢慢地來到佛陀處，頭面頂禮佛足，在一旁坐下。諸佛通常的規矩是，有遠來的比丘，會這樣問候：『是否安忍？是否充足？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』現在佛陀也這樣問候遠來的比丘：『是否安忍？是否充足？是否安樂居住？乞食是否不缺乏？道路是否不疲憊？』比丘們回答說：『安忍充足，安樂居住，乞食不缺乏，道路不疲憊。』然後將這件事向佛陀詳細稟告。佛陀因為這件事召集僧眾，召集僧眾后，用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴比丘們：『從今以後，有事情可以聽受七夜法。』 長老優波離（Upali）問佛陀：『有事情七夜聽受，是爲了誰的緣故應該聽受？』佛陀說：『爲了七眾的緣故應該聽受。哪七眾呢？一、比丘（bhiksu，男出家人），二、比丘尼（bhiksuni，女出家人），三、式叉摩尼（siksamana，學戒女），四、沙彌（sramanera，男少年出家人），五、沙彌尼（sramanerika，女少年出家人），六、優婆塞（upasaka，男居士），七、優婆夷（upasika，女居士）。』『如何爲了優婆夷的緣故應該聽受呢？』『比如優婆夷建造房舍，派遣使者到比丘處稟告說：『我建造了房舍
【English Translation】 English version 『O, you who observe the precepts, you should not visit various countries during the summer retreat. Do not be worried and distressed about this.』 The householder thought to himself, 『My wish is not fulfilled, and I am worried and distressed about it. I built this monastery for the sake of the Sangha (community of monks), but what if the Sangha is unwilling to come? Perhaps I should invite many of the resident bhiksus (monks) from nearby to gather for food and drink, and donate the bedding in the monastery to monks from all directions.』 It is the usual practice of all Buddhas to have two great assemblies each year, one at the end of spring and one at the end of summer. At the end of spring, bhiksus from all lands go to the Buddha's place to listen to the Buddha's teachings and enjoy the happiness of the summer retreat. This is the first great assembly, where bhiksus go to the Buddha's place. At the end of summer, the bhiksus finish their summer retreat, spend three months making robes, and then, carrying their robes and bowls, slowly go to the Buddha's place, because they have not seen the Bhagavan (the Blessed One) for a long time, and have not seen the Sugata (the Well-Gone One) for a long time. This is the second great assembly, where bhiksus go to the Buddha's place. Some bhiksus, having finished their summer retreat in Rajagrha (Royal City), spend three months making robes, and then, carrying their robes and bowls, slowly come to the Buddha's place, prostrate themselves at his feet, and sit to one side. It is the usual practice of all Buddhas to greet visiting bhiksus with these words: 『Are you able to endure? Are you comfortable? Are you living in peace? Is there no lack of alms? Are you not tired from the journey?』 Now the Buddha also greets the visiting bhiksus in the same way: 『Are you able to endure? Are you comfortable? Are you living in peace? Is there no lack of alms? Are you not tired from the journey?』 The bhiksus reply: 『We are able to endure, we are comfortable, we are living in peace, there is no lack of alms, and we are not tired from the journey.』 Then they report this matter to the Buddha in detail. The Buddha, because of this matter, gathers the Sangha, and after gathering the Sangha, praises the precepts and the upholding of the precepts with various reasons. After praising the precepts and the upholding of the precepts, he tells the bhiksus: 『From now on, if there is a matter, you may listen to the seven-night Dharma.』 The elder Upali (one of the ten principal disciples of the Buddha) asks the Buddha: 『If there is a matter to be heard for seven nights, for whose sake should it be heard?』 The Buddha says: 『It should be heard for the sake of the seven assemblies. What are the seven? One, bhiksu (monk); two, bhiksuni (nun); three, siksamana (female novice observing the six precepts); four, sramanera (male novice); five, sramanerika (female novice); six, upasaka (male lay follower); seven, upasika (female lay follower).』 『How should it be heard for the sake of the upasika?』 『For example, if an upasika builds a house and sends a messenger to the bhiksu to say: 『I have built a house
，大德來作入舍供養。』有如是事聽去七夜。如優婆夷作象廄、馬廄、門屋、食堂，遣使詣比丘所白言：『大德！我作象廄、馬廄、門屋、食堂，大德來作入舍供養。』有如是事聽去七夜。如優婆夷為僧故作房舍、若溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『大德！我為僧故作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，大德來作入舍供養。』有如是事聽去七夜。如優婆夷為多比丘、二一；為多比丘尼、二一；為多式叉摩尼、二一；為多沙彌、二一；為多沙彌尼、二一；為多出家、二一；為多出家尼、二一。若為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍平覆舍，遣使詣比丘所白言：『大德來！我為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍平覆舍。大德來作入舍供養。』有如是事聽去七夜。如一優婆夷王捉、若賊、若怨、若怨黨、若怨黨之黨捉，遣使詣比丘所白言：『大德！我若王、若賊、若怨、若怨黨、若怨黨之黨捉。大德來，欲見比丘。』有如是事聽去七夜，為欲聽法聽去七夜、為欲佈施聽去七夜、為欲見比丘聽法、欲見比丘佈施欲聽法佈施、欲見比丘聽法佈施，有如是事聽去七夜。如優婆夷病苦極，遣使詣比丘所白言：『我病苦極，大德來，
【現代漢語翻譯】 現代漢語譯本： 『大德前來主持遷入新居的供養儀式。』如果發生這樣的事情，允許離開七夜。 例如，如果一位優婆夷（Upasika，女居士）建造了象廄、馬廄、門屋、食堂，並派人到比丘（Bhiksu，比丘）那裡稟告說：『大德！我建造了象廄、馬廄、門屋、食堂，請大德前來主持遷入新居的供養儀式。』如果發生這樣的事情，允許離開七夜。 例如，如果一位優婆夷爲了僧團的緣故建造了房舍，無論是溫堂、涼堂、合溜堂、重閣、單層房屋、平頂房屋，並派人到比丘那裡稟告說：『大德！我爲了僧團的緣故建造了房舍、溫堂、涼堂、合溜堂、重閣、單層房屋、平頂房屋，請大德前來主持遷入新居的供養儀式。』如果發生這樣的事情，允許離開七夜。 例如，如果一位優婆夷爲了多位比丘、二位或一位；爲了多位比丘尼（Bhiksuni，比丘尼）、二位或一位；爲了多位式叉摩尼（Siksamana，式叉摩尼，見習女）；二位或一位；爲了多位沙彌（Sramanera，沙彌）、二位或一位；爲了多位沙彌尼（Sramanerika，沙彌尼）、二位或一位；爲了多位出家人、二位或一位；爲了多位出家女、二位或一位。如果爲了一個出家女的緣故，建造了房舍、溫堂、涼堂、合溜堂、重閣、單層房屋、平頂房屋，並派人到比丘那裡稟告說：『大德！我爲了一個出家女的緣故，建造了房舍、溫堂、涼堂、合溜堂、重閣、單層房屋、平頂房屋。請大德前來主持遷入新居的供養儀式。』如果發生這樣的事情，允許離開七夜。 例如，如果一位優婆夷被國王抓住，或者被盜賊、仇人、仇人的同黨、或者仇人的同黨的同黨抓住，並派人到比丘那裡稟告說：『大德！我被國王、或者被盜賊、仇人、仇人的同黨、或者仇人的同黨的同黨抓住。大德請來，想要見比丘。』如果發生這樣的事情，允許離開七夜，爲了想要聽法允許離開七夜、爲了想要佈施允許離開七夜、爲了想要見比丘聽法、想要見比丘佈施、想要聽法佈施、想要見比丘聽法佈施，如果發生這樣的事情，允許離開七夜。 例如，如果一位優婆夷病痛非常嚴重，並派人到比丘那裡稟告說：『我病痛非常嚴重，大德請來，
【English Translation】 English version: 'Venerable Sir, please come to perform the house-entering offering.' If such a thing occurs, permission is granted to leave for seven nights. For example, if a female lay follower (Upasika) builds elephant stables, horse stables, gatehouses, or dining halls, and sends a messenger to the monk (Bhiksu) saying: 'Venerable Sir, I have built elephant stables, horse stables, gatehouses, and dining halls. Please come, Venerable Sir, to perform the house-entering offering.' If such a thing occurs, permission is granted to leave for seven nights. For example, if a female lay follower builds dwellings for the Sangha (community), whether they are warm halls, cool halls, halls with connecting eaves, multi-storied buildings, single-story buildings, or flat-roofed buildings, and sends a messenger to the monk saying: 'Venerable Sir, I have built dwellings, warm halls, cool halls, halls with connecting eaves, multi-storied buildings, single-story buildings, or flat-roofed buildings for the Sangha. Please come, Venerable Sir, to perform the house-entering offering.' If such a thing occurs, permission is granted to leave for seven nights. For example, if a female lay follower [builds for] many monks, two or one; for many nuns (Bhiksuni), two or one; for many female trainees (Siksamana), two or one; for many novices (Sramanera), two or one; for many female novices (Sramanerika), two or one; for many renunciates, two or one; for many female renunciates, two or one. If for the sake of one female renunciate, [she] builds dwellings, warm halls, cool halls, halls with connecting eaves, multi-storied buildings, single-story buildings, or flat-roofed buildings, and sends a messenger to the monk saying: 'Venerable Sir, for the sake of one female renunciate, I have built dwellings, warm halls, cool halls, halls with connecting eaves, multi-storied buildings, single-story buildings, or flat-roofed buildings. Please come, Venerable Sir, to perform the house-entering offering.' If such a thing occurs, permission is granted to leave for seven nights. For example, if a female lay follower is seized by a king, or by thieves, enemies, allies of enemies, or allies of allies of enemies, and sends a messenger to the monk saying: 'Venerable Sir, I have been seized by a king, or by thieves, enemies, allies of enemies, or allies of allies of enemies. Please come, Venerable Sir, [I] wish to see the monk.' If such a thing occurs, permission is granted to leave for seven nights, for the sake of wanting to hear the Dharma (teachings), permission is granted to leave for seven nights; for the sake of wanting to give alms, permission is granted to leave for seven nights; for the sake of wanting to see the monk and hear the Dharma, wanting to see the monk and give alms, wanting to hear the Dharma and give alms, wanting to see the monk, hear the Dharma, and give alms, if such a thing occurs, permission is granted to leave for seven nights. For example, if a female lay follower is extremely ill and sends a messenger to the monk saying: 'I am extremely ill, please come, Venerable Sir,'
欲見比丘。』有如是事聽去七夜，為欲聽法聽去七夜、為欲佈施聽去七夜。欲見比丘聽法、欲見比丘佈施欲聽法佈施、欲見比丘聽法佈施，有如是事聽去七夜。如優婆夷病苦極，遣使詣比丘所白言：『大德！我病苦極。大德來，教我隨病食。』有如是事聽去七夜，教我隨病藥聽去七夜、教我食具滿看病人聽去七夜，為隨病食隨病藥、為隨病食具滿看病人、隨病藥具滿看病人、為隨病食隨病藥具滿看病人，有如是事聽去七夜。如優婆夷為是多識多知諸大經，有《波羅𦀟提伽》(晉言《清凈經》)、《波羅𦀟大尼》、(晉言《一凈經》)、《般阇提利劍》(晉言《三昧經》)、《摩那阇藍》(晉言：《化經》)、《波羅小阇藍》(晉言《梵經》)、《阿吒那劍》(晉言《鬼神成經》)、《摩訶𦀟摩耆劍》(晉言《大會經》)、《阿羅伽度波摩》(晉言《蛇譬經》)、《室唳咆那都叉耶時月提》(晉言《索滅解脫經》)、《釋伽羅波羅念奈》(晉言《釋問經》也)、《摩呵尼陀那波梨耶夜》(晉言《大因緣經》)、《頻波𦀟羅波羅時伽摩南》(晉言《洴沙迎經》)、《般阇優波陀那肝提伽》(晉言《五受陰卻經》)、《沙陀耶多尼》(晉言《六情部經》)、《尼陀那散猶乞多》(晉言《同界部經》)、《波羅延》(晉言《過
【現代漢語翻譯】 現代漢語譯本 『想要去見比丘（bhikkhu，佛教僧侶）。』如果是因為這些事情，允許離開七夜，爲了聽法允許離開七夜，爲了佈施允許離開七夜。想要見比丘聽法、想要見比丘佈施、想要聽法佈施、想要見比丘聽法佈施，如果是因為這些事情，允許離開七夜。如果優婆夷（upāsikā，在家女信徒）病痛非常嚴重，派遣使者到比丘那裡稟告說：『大德！我病痛非常嚴重。請大德來，教導我適合病情的食物。』如果是因為這些事情，允許離開七夜，教導我適合病情的藥物允許離開七夜，教導我提供充足的食物和照顧病人允許離開七夜，爲了適合病情的食物和藥物、爲了適合病情的食物和提供充足的食物和照顧病人、爲了適合病情的藥物和提供充足的食物和照顧病人、爲了適合病情的食物、藥物和提供充足的食物和照顧病人，如果是因為這些事情，允許離開七夜。如果優婆夷通曉很多知識，瞭解各種大經，有《波羅𦀟提伽》（Pārājikā，晉譯《清凈經》）、《波羅𦀟大尼》（Pārājikā-mahāni，晉譯《一凈經》）、《般阇提利劍》（Pañcatiṃsatiṃsa，晉譯《三昧經》）、《摩那阇藍》（Manasijāra，晉譯《化經》）、《波羅小阇藍》（Pārājika-khuddaka，晉譯《梵經》）、《阿吒那劍》（Āṭānāṭiya，晉譯《鬼神成經》）、《摩訶𦀟摩耆劍》（Mahāsamāja，晉譯《大會經》）、《阿羅伽度波摩》（Alagaddūpama，晉譯《蛇譬經》）、《室唳咆那都叉耶時月提》（Sirivaḍḍhana-dūṣiya-cūḷiya-sutta，晉譯《索滅解脫經》）、《釋伽羅波羅念奈》（Sakkapañha-sutta，晉譯《釋問經》）、《摩呵尼陀那波梨耶夜》（Mahānidāna-sutta，晉譯《大因緣經》）、《頻波𦀟羅波羅時伽摩南》（Bimbisāra-parājaya-gamana，晉譯《洴沙迎經》）、《般阇優波陀那肝提伽》（Pañcupādānakkhandha，晉譯《五受陰卻經》）、《沙陀耶多尼》（Saḷāyatanika，晉譯《六情部經》）、《尼陀那散猶乞多》（Nidānasaṃyutta，晉譯《同界部經》）、《波羅延》（Pārāyana，晉譯《過
【English Translation】 English version 'I wish to see a bhikkhu (Buddhist monk).' If such is the case, she is allowed to leave for seven nights, to listen to the Dharma she is allowed to leave for seven nights, to give alms she is allowed to leave for seven nights. Wishing to see a bhikkhu to listen to the Dharma, wishing to see a bhikkhu to give alms, wishing to listen to the Dharma and give alms, wishing to see a bhikkhu to listen to the Dharma and give alms, if such is the case, she is allowed to leave for seven nights. If a female lay follower (upāsikā) is extremely ill, she may send a messenger to the bhikkhu, saying: 'Venerable Sir, I am extremely ill. Please come, Venerable Sir, and instruct me on food suitable for my illness.' If such is the case, she is allowed to leave for seven nights, to instruct me on medicine suitable for my illness she is allowed to leave for seven nights, to instruct me on providing sufficient food and caring for the sick she is allowed to leave for seven nights, for food and medicine suitable for my illness, for food suitable for my illness and providing sufficient food and caring for the sick, for medicine suitable for my illness and providing sufficient food and caring for the sick, for food, medicine suitable for my illness and providing sufficient food and caring for the sick, if such is the case, she is allowed to leave for seven nights. If the female lay follower is knowledgeable and understands the great sutras, such as the Pārājikā (translated as 'Pure Precepts Sutra'), the Pārājikā-mahāni (translated as 'One Pure Precept Sutra'), the Pañcatiṃsatiṃsa (translated as 'Samadhi Sutra'), the Manasijāra (translated as 'Transformation Sutra'), the Pārājika-khuddaka (translated as 'Brahma Sutra'), the Āṭānāṭiya (translated as 'Spirit Accomplishment Sutra'), the Mahāsamāja (translated as 'Great Assembly Sutra'), the Alagaddūpama (translated as 'Snake Simile Sutra'), the Sirivaḍḍhana-dūṣiya-cūḷiya-sutta (translated as 'Extinction of Bondage Liberation Sutra'), the Sakkapañha-sutta (translated as 'Sakka's Questions Sutra'), the Mahānidāna-sutta (translated as 'Great Cause Sutra'), the Bimbisāra-parājaya-gamana (translated as 'Bimbisāra's Welcome Sutra'), the Pañcupādānakkhandha (translated as 'Five Aggregates Sutra'), the Saḷāyatanika (translated as 'Six Sense Bases Sutra'), the Nidānasaṃyutta (translated as 'Causation Connected Sutra'), the Pārāyana (translated as 'Beyond'
道經》)、《阿陀波耆耶修妒路》(晉言《眾德經》)、《薩耆陀舍修妒路》(晉言《諦見經》也)，若未學欲學、若先學忘欲誦，遣使詣比丘所白言：『大德！是多識多知諸大經，《波羅𦀟》乃至《薩耆陀舍修妒路》。若未學欲學、若先學忘欲誦，大德來，教我受學讀誦問義。』有如是事聽去七夜。如為優婆夷應去，優婆塞亦如是。
「云何為沙彌尼故應去？如沙彌尼為僧故，作房舍、若溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『我為僧故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德來作入舍供養。』有如是事聽去七夜。若為多比丘、二一；多比丘尼、二一；多式叉摩尼、二一；多沙彌、二一：多沙彌尼、二一；多出家、二一；多出家尼、二一；若為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『大德！我為一出家尼，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德來作入舍供養。』有如是事聽去七夜。如一沙彌尼若王捉、若賊、若怨、若怨黨、若怨黨之黨捉捕治，遣使詣比丘所白言：『大德！我若王捉、若賊、若怨、若怨黨、若怨黨之黨捉捕治。大德來，欲見比丘。』有如是事聽去七夜，為欲聽法聽去七
【現代漢語翻譯】 現代漢語譯本： 《道經》、《阿陀波耆耶修妒路》（晉代譯為《眾德經》）、《薩耆陀舍修妒路》（晉代譯為《諦見經》），如果（有比丘尼）未曾學習想要學習，或者先前學過忘記了想要背誦，可以派人去比丘那裡稟告說：『大德！這些是廣博深奧的大經，從《波羅𦀟》乃至《薩耆陀舍修妒路》。如果（有比丘尼）未曾學習想要學習，或者先前學過忘記了想要背誦，請大德前來，教我學習讀誦，解答經義。』有這樣的事情，允許離開七夜。如同為優婆夷（Upasika，女居士）可以前往，為優婆塞（Upasaka，男居士）也可以這樣。
『因為什麼沙彌尼（Sramaneri，沙彌尼）的緣故可以前往呢？』如果沙彌尼爲了僧團的緣故，建造房舍，或者溫室、涼堂、合溜堂、重閣、單層房屋、平頂房屋，可以派人去比丘那裡稟告說：『我爲了僧團的緣故，建造房舍、溫室、涼堂、合溜堂、重閣、單層房屋、平頂房屋。請大德前來舉行入住供養。』有這樣的事情，允許離開七夜。如果是爲了多位比丘、二位或一位；多位比丘尼、二位或一位；多位式叉摩尼（Siksamana，式叉摩尼）、二位或一位；多位沙彌、二位或一位；多位沙彌尼、二位或一位；多位出家眾、二位或一位；多位出家女眾、二位或一位；如果爲了某一位出家女眾的緣故，建造房舍、溫室、涼堂、合溜堂、重閣、單層房屋、平頂房屋，可以派人去比丘那裡稟告說：『大德！我爲了某一位出家女眾，建造房舍、溫室、涼堂、合溜堂、重閣、單層房屋、平頂房屋。請大德前來舉行入住供養。』有這樣的事情，允許離開七夜。如果一位沙彌尼被國王抓捕，或者被盜賊、仇人、仇人的黨羽、仇人黨羽的黨羽抓捕審訊，可以派人去比丘那裡稟告說：『大德！我被國王抓捕，或者被盜賊、仇人、仇人的黨羽、仇人黨羽的黨羽抓捕審訊。請大德前來，我想見比丘。』有這樣的事情，允許離開七夜，爲了聽聞佛法，允許離開七夜。
【English Translation】 English version: 'The Sutra of the Path', 'the Atavakiya Sutra' (translated in the Jin Dynasty as 'The Sutra of Numerous Virtues'), 'the Saketa Sutra' (translated in the Jin Dynasty as 'The Sutra of True Seeing'). If (a Bhikkhuni) has not learned and wishes to learn, or has learned before but forgotten and wishes to recite, she may send a messenger to the Bhikkhu and say: 'Venerable Sir, these are the vast and profound great sutras, from the 'Parayana' to the 'Saketa Sutra'. If (a Bhikkhuni) has not learned and wishes to learn, or has learned before but forgotten and wishes to recite, please come, Venerable Sir, and teach me to learn, recite, and inquire about the meaning.' If there is such a matter, she is allowed to leave for seven nights. Just as it is for a Upasika (female lay follower), it is also the same for a Upasaka (male lay follower).
'For what reason is it permissible to leave for the sake of a Sramaneri (female novice)?' If a Sramaneri, for the sake of the Sangha (monastic community), builds a dwelling, or a warm room, a cool hall, a connected-roof hall, a multi-story building, a single-story building, or a flat-roofed building, she may send a messenger to the Bhikkhu and say: 'I have built a dwelling, a warm room, a cool hall, a connected-roof hall, a multi-story building, a single-story building, or a flat-roofed building for the sake of the Sangha. Please come, Venerable Sir, to perform the dedication ceremony.' If there is such a matter, she is allowed to leave for seven nights. If it is for many Bhikkhus, two or one; many Bhikkhunis, two or one; many Siksamana (female probationary monks), two or one; many Sramanas, two or one; many Sramaneris, two or one; many monastics, two or one; many female monastics, two or one; if for the sake of one female monastic, she builds a dwelling, a warm room, a cool hall, a connected-roof hall, a multi-story building, a single-story building, or a flat-roofed building, she may send a messenger to the Bhikkhu and say: 'Venerable Sir, I have built a dwelling, a warm room, a cool hall, a connected-roof hall, a multi-story building, a single-story building, or a flat-roofed building for the sake of one female monastic. Please come, Venerable Sir, to perform the dedication ceremony.' If there is such a matter, she is allowed to leave for seven nights. If a Sramaneri is arrested by the king, or by thieves, or by enemies, or by the enemy's party, or by the party of the enemy's party, and is being interrogated, she may send a messenger to the Bhikkhu and say: 'Venerable Sir, I have been arrested by the king, or by thieves, or by enemies, or by the enemy's party, or by the party of the enemy's party, and am being interrogated. Please come, Venerable Sir, I wish to see the Bhikkhu.' If there is such a matter, she is allowed to leave for seven nights; for the sake of hearing the Dharma, she is allowed to leave for seven nights.
夜、為欲佈施聽去七夜，為欲見比丘聽法、欲見比丘佈施、欲聽法佈施、欲見比丘聽法佈施，有如是事聽去七夜。如沙彌尼病苦極，遣使詣比丘所白言：『我病苦極，大德來，欲見比丘。』有如是事聽去七夜，為欲聽法聽去七夜、為欲佈施聽去七夜，欲見比丘聽法、欲見比丘佈施、欲聽法佈施、欲見比丘聽法佈施，有如是事聽去七夜。如沙彌尼病苦，遣使詣比丘所白言：『我病苦，大德來，教我隨病食。』有如是事聽去七夜，教我隨病藥聽去七夜、教我具滿看病人聽去七夜，為隨病食隨病藥、為隨病食具滿看病人、為隨病藥具滿看病人、為隨病食隨病藥具滿看病人，有如是事聽去七夜。如沙彌尼病苦，遣使詣比丘所白言：『大德！我病苦，大德來，若此間將我到彼間如法，若彼間將我到此間如法。』有如是事聽去七夜。如沙彌尼愁思欲舍戒，遣使詣比丘所白言：『大德！我愁思欲舍戒，大德來，為我說法。』有如是事聽去七夜。如沙彌尼有惡邪起，遣使詣比丘所白言：『我有惡邪起，大德來，為我除惡邪。』有如是事聽去七夜。如沙彌尼心疑悔，遣使詣比丘所白言：『我心疑悔，大德來，為我如法除。』有如是事聽去七夜。如沙彌尼滿十歲在夫家、若滿十八歲童女，遣使詣比丘所白言：『我滿十歲在夫家、滿十八歲童
【現代漢語翻譯】 現代漢語譯本 夜間，爲了佈施，允許離開七夜；爲了見比丘（bhikkhu，佛教僧侶）聽法，爲了見比丘佈施，爲了聽法佈施，爲了見比丘聽法佈施，有這樣的事情，允許離開七夜。如果沙彌尼（sāmaṇerī，佛教女見習生）病得很重，派人到比丘那裡稟告說：『我病得很重，大德（bhadanta，對僧侶的尊稱）請來，我想見比丘。』有這樣的事情，允許離開七夜，爲了聽法允許離開七夜，爲了佈施允許離開七夜，爲了見比丘聽法，爲了見比丘佈施，爲了聽法佈施，爲了見比丘聽法佈施，有這樣的事情，允許離開七夜。如果沙彌尼生病，派人到比丘那裡稟告說：『我生病了，大德請來，教我適合病情的食物。』有這樣的事情，允許離開七夜，教我適合病情的藥物允許離開七夜，教我找到能好好照顧我的人允許離開七夜，爲了適合病情的食物和藥物，爲了適合病情的食物和能好好照顧我的人，爲了適合病情的藥物和能好好照顧我的人，爲了適合病情的食物、藥物和能好好照顧我的人，有這樣的事情，允許離開七夜。如果沙彌尼生病，派人到比丘那裡稟告說：『大德！我生病了，大德請來，如果在這裡把我送到那裡如法，如果從那裡把我送到這裡如法。』有這樣的事情，允許離開七夜。如果沙彌尼憂愁想要舍戒，派人到比丘那裡稟告說：『大德！我憂愁想要舍戒，大德請來，為我說法。』有這樣的事情，允許離開七夜。如果沙彌尼有邪惡的想法產生，派人到比丘那裡稟告說：『我有邪惡的想法產生，大德請來，為我去除邪惡。』有這樣的事情，允許離開七夜。如果沙彌尼心中疑惑後悔，派人到比丘那裡稟告說：『我心中疑惑後悔，大德請來，為我如法去除。』有這樣的事情，允許離開七夜。如果沙彌尼滿十歲在夫家，或者滿十八歲的童女，派人到比丘那裡稟告說：『我滿十歲在夫家，滿十八歲童
【English Translation】 English version At night, for the purpose of giving alms, permission is granted to leave for seven nights; for the purpose of seeing a bhikkhu (Buddhist monk) to hear the Dharma, for the purpose of seeing a bhikkhu to give alms, for the purpose of hearing the Dharma to give alms, for the purpose of seeing a bhikkhu to hear the Dharma to give alms, if such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī (Buddhist novice nun) is extremely ill, she may send a messenger to the bhikkhu, saying: 'I am extremely ill, Venerable Sir (bhadanta, term of respect for a monk), please come, I wish to see the bhikkhu.' If such a matter arises, permission is granted to leave for seven nights, for the purpose of hearing the Dharma, permission is granted to leave for seven nights, for the purpose of giving alms, permission is granted to leave for seven nights, for the purpose of seeing a bhikkhu to hear the Dharma, for the purpose of seeing a bhikkhu to give alms, for the purpose of hearing the Dharma to give alms, for the purpose of seeing a bhikkhu to hear the Dharma to give alms, if such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī is ill, she may send a messenger to the bhikkhu, saying: 'I am ill, Venerable Sir, please come, teach me what food is suitable for my illness.' If such a matter arises, permission is granted to leave for seven nights, to teach me what medicine is suitable for my illness, permission is granted to leave for seven nights, to find someone who can fully care for me, permission is granted to leave for seven nights, for food and medicine suitable for my illness, for food suitable for my illness and someone who can fully care for me, for medicine suitable for my illness and someone who can fully care for me, for food and medicine suitable for my illness and someone who can fully care for me, if such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī is ill, she may send a messenger to the bhikkhu, saying: 'Venerable Sir! I am ill, Venerable Sir, please come, if it is proper to take me from here to there, or if it is proper to take me from there to here.' If such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī is sorrowful and wishes to renounce the precepts, she may send a messenger to the bhikkhu, saying: 'Venerable Sir! I am sorrowful and wish to renounce the precepts, Venerable Sir, please come and teach me the Dharma.' If such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī has evil thoughts arising, she may send a messenger to the bhikkhu, saying: 'I have evil thoughts arising, Venerable Sir, please come and remove the evil from me.' If such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī has doubts and regrets in her heart, she may send a messenger to the bhikkhu, saying: 'I have doubts and regrets in my heart, Venerable Sir, please come and remove them according to the Dharma.' If such a matter arises, permission is granted to leave for seven nights. If a sāmaṇerī is ten years old and living in her husband's house, or if she is an eighteen-year-old virgin, she may send a messenger to the bhikkhu, saying: 'I am ten years old and living in my husband's house, I am an eighteen-year-old virgin.'
女，大德來，為我受學法。』有如是事聽去七夜。如沙彌尼為多識多知諸大經，名《波羅𦀟提伽》乃至《薩耆陀舍修妒路》，若未學欲學、若先學忘欲誦，遣使詣比丘所白言：『大德！是多識多知諸大經，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我若未學欲學、若學忘欲誦。大德來，教我受學問誦。』有如是事聽去七夜。如為沙彌尼，沙彌亦如是。余隨所應。
「云何為式叉摩尼故應去？如式叉摩尼為僧故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『大德！我為僧故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德來作入舍供養。』有如是事聽去七夜。若為多比丘、二一；多比丘尼、二一；多式叉摩尼、二一；多沙彌、二一：多沙彌尼、二一；多出家、二一；多出家尼、二一；若為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『大德！我為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德來作入舍供養。』有如是事聽去七夜。如式叉摩尼，若王捉、若賊、若怨、若怨黨、若怨黨之黨捉捕治，遣使詣比丘所白言：『大德！我若王捉、若賊、若怨、若怨黨、若怨黨之黨捉捕治我。大德來，欲見比
【現代漢語翻譯】 現代漢語譯本 『尼師（女出家人），大德請來，為我傳授學習佛法。』有這樣的事情，允許前往七夜時間。如果沙彌尼（未成年女出家人）爲了學習很多知識，學習很多諸大經典，如《波羅𦀟提伽》（經典名）乃至《薩耆陀舍修妒路》（經典名），如果未學想要學習，或者已經學過忘記了想要背誦，派遣使者到比丘（成年男出家人）處稟告說：『大德！這些是很多知識很多諸大經典，從《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我如果未學想要學習，或者學過忘記了想要背誦。大德請來，教我學習背誦。』有這樣的事情，允許前往七夜時間。如同爲了沙彌尼，沙彌（未成年男出家人）的情況也一樣。其餘的根據實際情況處理。
『因為式叉摩尼（預備女出家人）的緣故，應該如何前往呢？』如果式叉摩尼爲了僧團的緣故，建造房舍、溫堂（暖房）、涼堂（涼房）、合溜堂（有排水系統的房屋）、重閣（多層樓閣）、一重舍（單層房屋）、平覆舍（平頂房屋），派遣使者到比丘處稟告說：『大德！我爲了僧團的緣故，建造房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德請來做入舍供養。』有這樣的事情，允許前往七夜時間。如果是爲了多個比丘，允許二十一夜；爲了多個比丘尼，允許二十一夜；爲了多個式叉摩尼，允許二十一夜；爲了多個沙彌，允許二十一夜；爲了多個沙彌尼，允許二十一夜；爲了多個出家眾，允許二十一夜；爲了多個出家女眾，允許二十一夜；如果是爲了一個出家女眾的緣故，建造房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，派遣使者到比丘處稟告說：『大德！我爲了一個出家女眾的緣故，建造房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍。大德請來做入舍供養。』有這樣的事情，允許前往七夜時間。如同式叉摩尼的情況，如果被國王捉拿，或者被盜賊、仇人、仇人的同黨、仇人的同黨的同黨捉捕審訊，派遣使者到比丘處稟告說：『大德！我如果被國王捉拿，或者被盜賊、仇人、仇人的同黨、仇人的同黨的同黨捉捕審訊。大德請來，想要見比丘。
【English Translation】 English version 'Nun (female monastic), Venerable Sir, please come and teach me the Dharma.' Such a matter is permitted to go for seven nights. If a Śrāmaṇerī (novice female monastic) wants to learn much knowledge, learn many great scriptures, such as the Pārajikā (name of a scripture) up to the Sāgāthaka-sūtra (name of a scripture), if she has not learned and wants to learn, or has learned and forgotten and wants to recite, she sends a messenger to the Bhikṣu (fully ordained male monastic) and says: 'Venerable Sir! These are many knowledge and many great scriptures, from the Pārajikā up to the Sāgāthaka-sūtra. If I have not learned and want to learn, or have learned and forgotten and want to recite. Venerable Sir, please come and teach me to learn and recite.' Such a matter is permitted to go for seven nights. Just as for a Śrāmaṇerī, the same is true for a Śrāmaṇera (novice male monastic). The rest should be handled according to the actual situation.
'For what reason should one go for a Śikṣamāṇā (probationary female monastic)?' If a Śikṣamāṇā, for the sake of the Saṃgha (monastic community), builds a dwelling, a warm hall, a cool hall, a hall with connected eaves, a multi-storied building, a single-storied building, a flat-roofed building, she sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of the Saṃgha, I have built a dwelling, a warm hall, a cool hall, a hall with connected eaves, a multi-storied building, a single-storied building, a flat-roofed building. Venerable Sir, please come and perform the house-entering offering.' Such a matter is permitted to go for seven nights. If it is for many Bhikṣus, twenty-one nights are allowed; for many Bhikṣuṇīs (fully ordained female monastic), twenty-one nights are allowed; for many Śikṣamāṇās, twenty-one nights are allowed; for many Śrāmaṇeras, twenty-one nights are allowed; for many Śrāmaṇerīs, twenty-one nights are allowed; for many monastics, twenty-one nights are allowed; for many female monastics, twenty-one nights are allowed; if it is for the sake of one female monastic, she builds a dwelling, a warm hall, a cool hall, a hall with connected eaves, a multi-storied building, a single-storied building, a flat-roofed building, she sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of one female monastic, I have built a dwelling, a warm hall, a cool hall, a hall with connected eaves, a multi-storied building, a single-storied building, a flat-roofed building. Venerable Sir, please come and perform the house-entering offering.' Such a matter is permitted to go for seven nights. Just like the case of the Śikṣamāṇā, if she is arrested by the king, or by thieves, or by enemies, or by the enemy's party, or by the enemy's party's party, she sends a messenger to the Bhikṣu and says: 'Venerable Sir! I am arrested by the king, or by thieves, or by enemies, or by the enemy's party, or by the enemy's party's party. Venerable Sir, I want to see the Bhikṣu.'
丘。』有如是事聽去七夜，為欲聽法聽去七夜、為欲佈施聽去七夜，欲見比丘聽法、欲見比丘佈施、為聽法佈施、欲見比丘聽法佈施，有如是事聽去七夜。如式叉摩尼病苦，遣使詣比丘所白言：『大德！我病苦。大德來，欲見比丘。』有如是事聽去七夜，為欲聽法聽去七夜、為欲佈施聽去七夜，為欲見比丘聽法、為聽法佈施、為欲見比丘聽法佈施，有如是事聽去七夜。如式叉摩尼病苦，遣使詣比丘所白言：『大德！我病苦。大德來，教我隨病食。』有如是事聽去七夜，教我隨病藥聽去七夜、教我具滿看病人聽去七夜，為隨病食隨病藥、為隨病食具滿看病人、為隨病藥具滿看病人、為隨病食隨病藥具滿看病人，有如是事聽去七夜。如式叉摩尼病苦，遣使詣比丘所白言：『大德！我病苦。大德來，若此間將我到彼間如法，若彼間將我到此間如法。』有如是事聽去七夜。如式叉摩尼愁思欲舍戒，遣使詣比丘所白言：『大德！我愁思欲舍戒。大德來，為我說法。』有如是事聽去七夜。如式叉摩尼有惡邪起，遣使詣比丘所白言：『大德！我惡邪起。大德來，為我除惡邪。』有如是事聽去七夜。如式叉摩尼心疑悔，遣使詣比丘所白言：『大德！我心疑悔。大德來，為我除。』有如是事聽去七夜。若式叉摩尼犯后二戒，遣使詣比丘所
【現代漢語翻譯】 現代漢語譯本： 『丘（Qiu，比丘的昵稱）。』如有這樣的事情，允許離開七夜，爲了聽法允許離開七夜，爲了佈施允許離開七夜，想要見比丘聽法、想要見比丘佈施、爲了聽法佈施、想要見比丘聽法佈施，如有這樣的事情允許離開七夜。如果式叉摩尼（Śikṣamāṇā，沙彌尼）生病痛苦，派遣使者到比丘處稟告說：『大德（Dàdé，對僧侶的尊稱）！我生病痛苦。大德來，想要見比丘。』如有這樣的事情允許離開七夜，爲了聽法允許離開七夜，爲了佈施允許離開七夜，爲了想要見比丘聽法、爲了聽法佈施、爲了想要見比丘聽法佈施，如有這樣的事情允許離開七夜。如果式叉摩尼生病痛苦，派遣使者到比丘處稟告說：『大德！我生病痛苦。大德來，教我適合病情的食物。』如有這樣的事情允許離開七夜，教我適合病情的藥物允許離開七夜、教我找到能好好照顧病人的人允許離開七夜，爲了適合病情的食物和藥物、爲了適合病情的食物和能好好照顧病人的人、爲了適合病情的藥物和能好好照顧病人的人、爲了適合病情的食物、藥物和能好好照顧病人的人，如有這樣的事情允許離開七夜。如果式叉摩尼生病痛苦，派遣使者到比丘處稟告說：『大德！我生病痛苦。大德來，如果這裡把我送到那裡如法，如果那裡把我送到這裡如法。』如有這樣的事情允許離開七夜。如果式叉摩尼憂愁思念想要舍戒，派遣使者到比丘處稟告說：『大德！我憂愁思念想要舍戒。大德來，為我說法。』如有這樣的事情允許離開七夜。如果式叉摩尼有邪惡的念頭生起，派遣使者到比丘處稟告說：『大德！我邪惡的念頭生起。大德來，為我去除邪惡的念頭。』如有這樣的事情允許離開七夜。如果式叉摩尼心中疑惑後悔，派遣使者到比丘處稟告說：『大德！我心中疑惑後悔。大德來，為我消除疑惑。』如有這樣的事情允許離開七夜。如果式叉摩尼犯了後面的兩條戒律，派遣使者到比丘處
【English Translation】 English version: 『Qiu (Qiu, a nickname for Bhikkhu).』 If there is such a matter, permission is granted to leave for seven nights; for the sake of listening to the Dharma, permission is granted to leave for seven nights; for the sake of giving alms, permission is granted to leave for seven nights; wanting to see a Bhikkhu listening to the Dharma, wanting to see a Bhikkhu giving alms, for the sake of listening to the Dharma and giving alms, wanting to see a Bhikkhu listening to the Dharma and giving alms, if there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā (Śikṣamāṇā, a female novice) is sick and suffering, sending a messenger to the Bhikkhu to report: 『Venerable Sir (Dàdé, a respectful term for monks)! I am sick and suffering. Venerable Sir, please come, I want to see a Bhikkhu.』 If there is such a matter, permission is granted to leave for seven nights; for the sake of listening to the Dharma, permission is granted to leave for seven nights; for the sake of giving alms, permission is granted to leave for seven nights; for wanting to see a Bhikkhu listening to the Dharma, for listening to the Dharma and giving alms, for wanting to see a Bhikkhu listening to the Dharma and giving alms, if there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā is sick and suffering, sending a messenger to the Bhikkhu to report: 『Venerable Sir! I am sick and suffering. Venerable Sir, please come, teach me food suitable for my illness.』 If there is such a matter, permission is granted to leave for seven nights; teach me medicine suitable for my illness, permission is granted to leave for seven nights; teach me to find someone who can take good care of the sick, permission is granted to leave for seven nights; for food and medicine suitable for the illness, for food suitable for the illness and someone who can take good care of the sick, for medicine suitable for the illness and someone who can take good care of the sick, for food, medicine suitable for the illness and someone who can take good care of the sick, if there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā is sick and suffering, sending a messenger to the Bhikkhu to report: 『Venerable Sir! I am sick and suffering. Venerable Sir, please come, if it is lawful to take me from here to there, if it is lawful to take me from there to here.』 If there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā is sorrowful and wants to renounce the precepts, sending a messenger to the Bhikkhu to report: 『Venerable Sir! I am sorrowful and want to renounce the precepts. Venerable Sir, please come, speak the Dharma for me.』 If there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā has evil thoughts arising, sending a messenger to the Bhikkhu to report: 『Venerable Sir! I have evil thoughts arising. Venerable Sir, please come, remove the evil thoughts for me.』 If there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā has doubts and regrets in her heart, sending a messenger to the Bhikkhu to report: 『Venerable Sir! I have doubts and regrets in my heart. Venerable Sir, please come, remove the doubts for me.』 If there is such a matter, permission is granted to leave for seven nights. If a Śikṣamāṇā violates the latter two precepts, sending a messenger to the Bhikkhu
白言：『大德！我犯后二戒。大德來，為我更受戒。』有如是事聽去七夜。若式叉摩尼已嫁滿十二歲、二十歲童女，遣使詣比丘所白言：『大德！我已嫁滿十二歲、滿二十歲童女，大德來，與我受具足戒。』有如是事聽去七夜。如式叉摩尼為是多識多知諸大經，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》，若未學欲學、若學忘欲誦，遣使詣比丘所白言：『大德！是多識多知諸大經，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我若未學欲學、若學忘欲誦，大德來，教我受學誦問義。』有如是事聽去七夜。
「云何為與學沙彌尼故應去？如與學沙彌尼，為僧故作房舍溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，遣使詣比丘所白言：『大德！我為僧故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，大德來作入舍供養。』有如是事聽去七夜。若為多比丘、二一；多比丘、尼二一；多式叉摩尼、二一；多沙彌、二一：多沙彌尼、二一；多出家、二一；多出家尼、二一；若為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍平覆舍，遣使詣比丘所白言：『大德！我為一出家尼故，作房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，大德來作入舍供養。』有如是事聽去七夜。如與學沙彌尼，若王捉、若
【現代漢語翻譯】 現代漢語譯本： 白言：『大德（尊稱，意為有德之人）！我犯了后二戒。大德來，為我重新受戒。』有這樣的事情，允許延期七夜。如果式叉摩尼（正學女，佛教中一種過渡階段的女性出家者）已經嫁人，並且年滿十二歲或二十歲的童女，派遣使者到比丘（佛教男性出家眾）處稟告說：『大德！我已經嫁人，並且是年滿十二歲或二十歲的童女，大德來，為我授具足戒（佛教中正式出家成為比丘尼的戒律）。』有這樣的事情，允許延期七夜。如果式叉摩尼通曉很多知識，精通諸大經典，《波羅𦀟提伽》（戒經）乃至《薩耆陀舍修妒路》（Sa ghāṭadaśa sūtra，一種經名），如果還沒學習想要學習、或者學習了忘記想要背誦，派遣使者到比丘處稟告說：『大德！我通曉很多知識，精通諸大經典，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我如果還沒學習想要學習、或者學習了忘記想要背誦，大德來，教我學習背誦和理解其中的含義。』有這樣的事情，允許延期七夜。
『因為要教導學沙彌尼（見習女沙彌）的緣故，應該如何前往呢？』例如爲了學沙彌尼，爲了僧團建造房舍，包括溫堂（暖房）、涼堂（涼房）、合溜堂（有共同屋檐的房屋）、重閣（樓房）、一重舍（單層房屋）、平覆舍（平頂房屋），派遣使者到比丘處稟告說：『大德！我爲了僧團的緣故，建造了房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，大德來主持入舍供養儀式。』有這樣的事情，允許延期七夜。如果是爲了多位比丘、二位或一位；多位比丘尼、二位或一位；多位式叉摩尼、二位或一位；多位沙彌、二位或一位；多位沙彌尼、二位或一位；多位出家眾、二位或一位；多位出家尼、二位或一位；如果是爲了一位出家尼的緣故，建造房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，派遣使者到比丘處稟告說：『大德！我爲了一位出家尼的緣故，建造了房舍、溫堂、涼堂、合溜堂、重閣、一重舍、平覆舍，大德來主持入舍供養儀式。』有這樣的事情，允許延期七夜。例如爲了學沙彌尼，如果被國王抓捕，或者
English version: Bai said: 'Venerable Sir (a respectful term, meaning virtuous person)! I have violated the last two precepts. Venerable Sir, please come and re-ordain me.' In such cases, a delay of seven nights is permitted. If a Śikṣāmaṇā (probationary nun, a female monastic in a transitional stage) has married, and is a maiden of twelve or twenty years, she may send a messenger to the Bhikṣu (Buddhist male monastic) and say: 'Venerable Sir! I have married, and am a maiden of twelve or twenty years, Venerable Sir, please come and grant me full ordination (formal ordination as a Bhikṣuṇī, a Buddhist nun).' In such cases, a delay of seven nights is permitted. If a Śikṣāmaṇā is knowledgeable and well-versed in the great scriptures, from the Prātimokṣa (code of monastic discipline) to the Sa ghāṭadaśa sūtra (a type of sutra), if she has not learned them but wishes to learn, or has learned them but forgotten and wishes to recite them, she may send a messenger to the Bhikṣu and say: 'Venerable Sir! I am knowledgeable and well-versed in the great scriptures, from the Prātimokṣa to the Sa ghāṭadaśa sūtra. If I have not learned them but wish to learn, or have learned them but forgotten and wish to recite them, Venerable Sir, please come and teach me to learn, recite, and understand their meaning.' In such cases, a delay of seven nights is permitted.
'How should one go for the sake of teaching a Śrāmaṇerikā (novice nun)?' For example, for the Śrāmaṇerikā, for the Saṅgha (Buddhist monastic community), one builds dwellings, including warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, and sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of the Saṅgha, I have built dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, Venerable Sir, please come and perform the house-entering ceremony.' In such cases, a delay of seven nights is permitted. If it is for many Bhikṣus, two or one; many Bhikṣuṇīs, two or one; many Śikṣāmaṇās, two or one; many Śrāmaṇeras (novice monks), two or one; many Śrāmaṇerikās, two or one; many monastics, two or one; many nuns, two or one; if it is for the sake of one nun, one builds dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, and sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of one nun, I have built dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, Venerable Sir, please come and perform the house-entering ceremony.' In such cases, a delay of seven nights is permitted. For example, for the Śrāmaṇerikā, if she is captured by the king, or
【English Translation】 English version: Bai said: 'Venerable Sir (a respectful term, meaning virtuous person)! I have violated the last two precepts. Venerable Sir, please come and re-ordain me.' In such cases, a delay of seven nights is permitted. If a Śikṣāmaṇā (probationary nun, a female monastic in a transitional stage) has married, and is a maiden of twelve or twenty years, she may send a messenger to the Bhikṣu (Buddhist male monastic) and say: 'Venerable Sir! I have married, and am a maiden of twelve or twenty years, Venerable Sir, please come and grant me full ordination (formal ordination as a Bhikṣuṇī, a Buddhist nun).' In such cases, a delay of seven nights is permitted. If a Śikṣāmaṇā is knowledgeable and well-versed in the great scriptures, from the Prātimokṣa (code of monastic discipline) to the Sa ghāṭadaśa sūtra (a type of sutra), if she has not learned them but wishes to learn, or has learned them but forgotten and wishes to recite them, she may send a messenger to the Bhikṣu and say: 'Venerable Sir! I am knowledgeable and well-versed in the great scriptures, from the Prātimokṣa to the Sa ghāṭadaśa sūtra. If I have not learned them but wish to learn, or have learned them but forgotten and wish to recite them, Venerable Sir, please come and teach me to learn, recite, and understand their meaning.' In such cases, a delay of seven nights is permitted.
'How should one go for the sake of teaching a Śrāmaṇerikā (novice nun)?' For example, for the Śrāmaṇerikā, for the Saṅgha (Buddhist monastic community), one builds dwellings, including warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, and sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of the Saṅgha, I have built dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, Venerable Sir, please come and perform the house-entering ceremony.' In such cases, a delay of seven nights is permitted. If it is for many Bhikṣus, two or one; many Bhikṣuṇīs, two or one; many Śikṣāmaṇās, two or one; many Śrāmaṇeras (novice monks), two or one; many Śrāmaṇerikās, two or one; many monastics, two or one; many nuns, two or one; if it is for the sake of one nun, one builds dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, and sends a messenger to the Bhikṣu and says: 'Venerable Sir! For the sake of one nun, I have built dwellings, warm halls, cool halls, halls with connected eaves, multi-storied buildings, single-storied buildings, flat-roofed buildings, Venerable Sir, please come and perform the house-entering ceremony.' In such cases, a delay of seven nights is permitted. For example, for the Śrāmaṇerikā, if she is captured by the king, or
賊、若怨、若怨黨、若怨黨之黨捉捕治，遣使詣比丘所白言：『大德！我若王捉、若賊、若怨、若怨黨、若怨黨之黨捉捕治。大德來，欲見比丘。』有如是事聽去七夜。為欲聽法聽去七夜、為欲佈施聽去七夜，為欲見比丘聽法、為欲見比丘佈施、為欲聽法佈施、為欲見比丘聽法佈施，有如是事聽去七夜。如與學沙彌尼病苦，遣使詣比丘所白言：『我病苦。大德來，欲見比丘。』有如是事聽去七夜。為欲聽法聽去七夜、為欲佈施聽去七夜，為欲見比丘聽法、為欲見比丘佈施、為欲聽法佈施、為欲見比丘聽法佈施，有如是事聽去七夜。如與學沙彌尼病苦，遣使詣比丘所白言：『大德！我病苦。大德來，教我隨病食。』有如是事聽去七夜。教我隨病藥聽去七夜、教我具滿看病人聽去七夜，教我隨病食隨病藥、教我隨病食具滿看病人、教我隨病藥具滿看病人、教我隨病食隨病藥具滿看病人，有如是事聽去七夜。如與學沙彌尼病苦，遣使詣比丘所白言：『大德！我病苦。大德來，若此間將我到彼間如法，若彼間將我到此間如法。』有如是事聽去七夜。如與學沙彌尼愁思欲舍戒，遣使詣比丘所白言：『大德！我愁思欲舍戒。大德來，為我說法。』有如是事聽去七夜。如與學沙彌尼有惡邪起，遣使詣比丘所白言：『大德！我有惡邪起
【現代漢語翻譯】 現代漢語譯本 如果盜賊、仇人、仇人的同黨、仇人的同黨的同黨被捉拿並審判，（有人）派使者到比丘（bhikkhu，佛教僧侶）那裡稟告說：『大德（bhante，對僧侶的尊稱）！如果國王捉拿、或者盜賊、或者仇人、或者仇人的同黨、或者仇人的同黨的同黨被捉拿並審判。大德請來，想要見比丘。』如果發生這樣的事情，允許離開七夜。（比丘外出）爲了聽法允許離開七夜，爲了佈施允許離開七夜，爲了見比丘聽法，爲了見比丘佈施，爲了聽法佈施，爲了見比丘聽法佈施，如果發生這樣的事情，允許離開七夜。 如同對待學戒沙彌尼（sikkhamānā，受過式叉摩那戒的沙彌尼）生病受苦，（有人）派使者到比丘那裡稟告說：『我生病受苦。大德請來，想要見比丘。』如果發生這樣的事情，允許離開七夜。（比丘外出）爲了聽法允許離開七夜，爲了佈施允許離開七夜，爲了見比丘聽法，爲了見比丘佈施，爲了聽法佈施，爲了見比丘聽法佈施，如果發生這樣的事情，允許離開七夜。 如同對待學戒沙彌尼生病受苦，（有人）派使者到比丘那裡稟告說：『大德！我生病受苦。大德請來，教導我適合病情的食物。』如果發生這樣的事情，允許離開七夜。教導我適合病情的藥物允許離開七夜，教導我配備齊全的看護病人的人允許離開七夜，教導我適合病情的食物和藥物，教導我適合病情的食物和配備齊全的看護病人的人，教導我適合病情的藥物和配備齊全的看護病人的人，教導我適合病情的食物、藥物和配備齊全的看護病人的人，如果發生這樣的事情，允許離開七夜。 如同對待學戒沙彌尼生病受苦，（有人）派使者到比丘那裡稟告說：『大德！我生病受苦。大德請來，如果這裡將我送到那裡如法，如果那裡將我送到這裡如法。』如果發生這樣的事情，允許離開七夜。 如同對待學戒沙彌尼憂愁思念想要舍戒，（有人）派使者到比丘那裡稟告說：『大德！我憂愁思念想要舍戒。大德請來，為我說法。』如果發生這樣的事情，允許離開七夜。 如同對待學戒沙彌尼有邪惡的念頭生起，（有人）派使者到比丘那裡稟告說：『大德！我有邪惡的念頭生起。
【English Translation】 English version If thieves, enemies, parties of enemies, or parties of parties of enemies are captured and judged, (someone) sends a messenger to the bhikkhu (Buddhist monk) to report: 'Venerable Sir (bhante, a respectful term for monks)! If the king captures, or thieves, or enemies, or parties of enemies, or parties of parties of enemies are captured and judged. Venerable Sir, please come, (someone) wants to see the bhikkhu.' If such a thing occurs, permission is granted to leave for seven nights. (The bhikkhu goes out) to listen to the Dharma, permission is granted to leave for seven nights; to give alms, permission is granted to leave for seven nights; to see the bhikkhu and listen to the Dharma; to see the bhikkhu and give alms; to listen to the Dharma and give alms; to see the bhikkhu, listen to the Dharma, and give alms, if such a thing occurs, permission is granted to leave for seven nights. As with a sikkhamānā (a female novice observing the six training rules) who is sick and suffering, (someone) sends a messenger to the bhikkhu to report: 'I am sick and suffering. Venerable Sir, please come, (someone) wants to see the bhikkhu.' If such a thing occurs, permission is granted to leave for seven nights. (The bhikkhu goes out) to listen to the Dharma, permission is granted to leave for seven nights; to give alms, permission is granted to leave for seven nights; to see the bhikkhu and listen to the Dharma; to see the bhikkhu and give alms; to listen to the Dharma and give alms; to see the bhikkhu, listen to the Dharma, and give alms, if such a thing occurs, permission is granted to leave for seven nights. As with a sikkhamānā who is sick and suffering, (someone) sends a messenger to the bhikkhu to report: 'Venerable Sir! I am sick and suffering. Venerable Sir, please come, teach me food suitable for my illness.' If such a thing occurs, permission is granted to leave for seven nights. To teach me medicine suitable for my illness, permission is granted to leave for seven nights; to teach me a fully equipped caretaker, permission is granted to leave for seven nights; to teach me food and medicine suitable for my illness; to teach me food suitable for my illness and a fully equipped caretaker; to teach me medicine suitable for my illness and a fully equipped caretaker; to teach me food, medicine, and a fully equipped caretaker suitable for my illness, if such a thing occurs, permission is granted to leave for seven nights. As with a sikkhamānā who is sick and suffering, (someone) sends a messenger to the bhikkhu to report: 'Venerable Sir! I am sick and suffering. Venerable Sir, please come, if it is proper to take me from here to there, or if it is proper to take me from there to here.' If such a thing occurs, permission is granted to leave for seven nights. As with a sikkhamānā who is sorrowful and thinking of renouncing the precepts, (someone) sends a messenger to the bhikkhu to report: 'Venerable Sir! I am sorrowful and thinking of renouncing the precepts. Venerable Sir, please come, teach me the Dharma.' If such a thing occurs, permission is granted to leave for seven nights. As with a sikkhamānā who has evil thoughts arising, (someone) sends a messenger to the bhikkhu to report: 'Venerable Sir! I have evil thoughts arising.'
。大德來，為我除惡邪。』有如是事聽去七夜。如與學沙彌尼心疑悔，遣使詣比丘所白言：『大德！我心疑悔。大德來，為我如法除疑悔。』有如是事聽去七夜。如與學沙彌尼，僧欲作治羯磨、若苦切羯磨、若依止羯磨、若驅出羯磨、若下意羯磨，遣使詣比丘所白言：『大德！僧欲為我作治羯磨、若苦切羯磨、若依止羯磨、若驅出羯磨、若下意羯磨。大德來，如法助我。』有如是事聽去七夜。如與學沙彌尼，僧作治羯磨竟、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨竟，遣使詣比丘所白言：『大德！僧與我作治羯磨竟、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨竟。大德來，令輕作莫令重作。』有如是事聽去七夜。如與學沙彌尼，僧欲作憶念比尼、不癡比尼，遣使詣比丘所白言：『大德！僧欲為我作憶念比尼、不癡比尼。大德來當，令與我憶念比尼、不癡比尼。』有如是事聽去七夜。如與學沙彌尼，僧欲與作實覓羯磨，遣使詣比丘所白言：『大德！僧欲為我作實覓羯磨，大德來如法助我。』有如是事聽去七夜。如與學沙彌尼，僧與作實覓羯磨竟，遣使詣比丘所白言：『大德！僧為我作實覓羯磨竟。大德來，令輕作莫令重作。』有如是事聽去七夜。如與學沙彌尼，僧欲作不見擯、不作擯、惡邪不除擯，遣使詣比丘所白言
【現代漢語翻譯】 現代漢語譯本： 『大德（尊稱有德行的比丘），請您來為我去除惡邪。』遇到這樣的事情，允許去七夜。 如果學戒沙彌尼（Siksamana，預備出家的女子）心中有疑慮和後悔，可以派使者去比丘（Bhikkhu，男性出家人）處稟告說：『大德！我心中有疑慮和後悔。請大德來，為我如法地解除疑慮和後悔。』遇到這樣的事情，允許去七夜。 如果僧團要為學戒沙彌尼作折伏羯磨（Tajjaniya-kamma，懲罰羯磨）、苦切羯磨（Nissarana-kamma，驅擯羯磨）、依止羯磨（Ukkhepaniya-kamma，停止供養羯磨）、驅出羯磨（Pabbajaniya-kamma，令離去羯磨）、下意羯磨（Patisaraniya-kamma，懺悔羯磨），可以派使者去比丘處稟告說：『大德！僧團要為我作折伏羯磨、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。請大德來，如法地幫助我。』遇到這樣的事情，允許去七夜。 如果僧團為學戒沙彌尼作折伏羯磨完畢、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨完畢，可以派使者去比丘處稟告說：『大德！僧團已經為我作折伏羯磨完畢、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨完畢。請大德來，使羯磨輕微，不要使其加重。』遇到這樣的事情，允許去七夜。 如果僧團要為學戒沙彌尼作憶念比尼（Sati-vinaya，憶念毗尼）、不癡比尼（Amulha-vinaya，不癡毗尼），可以派使者去比丘處稟告說：『大德！僧團要為我作憶念比尼、不癡比尼。請大德來，應當為我作憶念比尼、不癡比尼。』遇到這樣的事情，允許去七夜。 如果僧團要為學戒沙彌尼作真實尋求羯磨（Tattuyyotika-kamma，尋求真實羯磨），可以派使者去比丘處稟告說：『大德！僧團要為我作真實尋求羯磨，請大德來如法地幫助我。』遇到這樣的事情，允許去七夜。 如果僧團為學戒沙彌尼作真實尋求羯磨完畢，可以派使者去比丘處稟告說：『大德！僧團已經為我作真實尋求羯磨完畢。請大德來，使羯磨輕微，不要使其加重。』遇到這樣的事情，允許去七夜。 如果僧團要作不見擯（Adassanaya-kamma，不見擯羯磨）、不作擯（Appatikamma-kamma，不作擯羯磨）、惡邪不除擯（Papikaya-ditthiya-appatinissagga-kamma，惡邪不捨擯羯磨），可以派使者去比丘處稟告說：
【English Translation】 English version: 'Venerable Sir, please come and remove the evil influences for me.' In such cases, permission is granted to go for seven nights. If a Siksamanā (a female novice undergoing training) has doubts and regrets, she may send a messenger to a Bhikkhu (a male monastic) saying: 'Venerable Sir, I have doubts and regrets. Please come, Venerable Sir, and lawfully remove my doubts and regrets.' In such cases, permission is granted to go for seven nights. If the Sangha (the monastic community) intends to perform a Tajjaniya-kamma (censure act), a Nissarana-kamma (act of expulsion), an Ukkhepaniya-kamma (act of suspension), a Pabbajaniya-kamma (act of banishment), or a Patisaraniya-kamma (act of reconciliation) for a Siksamanā, she may send a messenger to a Bhikkhu saying: 'Venerable Sir, the Sangha intends to perform a Tajjaniya-kamma, a Nissarana-kamma, an Ukkhepaniya-kamma, a Pabbajaniya-kamma, or a Patisaraniya-kamma for me. Please come, Venerable Sir, and lawfully assist me.' In such cases, permission is granted to go for seven nights. If the Sangha has completed a Tajjaniya-kamma, a Nissarana-kamma, an Ukkhepaniya-kamma, a Pabbajaniya-kamma, or a Patisaraniya-kamma for a Siksamanā, she may send a messenger to a Bhikkhu saying: 'Venerable Sir, the Sangha has completed a Tajjaniya-kamma, a Nissarana-kamma, an Ukkhepaniya-kamma, a Pabbajaniya-kamma, or a Patisaraniya-kamma for me. Please come, Venerable Sir, and make the act light, do not let it be made heavy.' In such cases, permission is granted to go for seven nights. If the Sangha intends to perform a Sati-vinaya (act of mindfulness) or an Amulha-vinaya (act of non-delusion) for a Siksamanā, she may send a messenger to a Bhikkhu saying: 'Venerable Sir, the Sangha intends to perform a Sati-vinaya or an Amulha-vinaya for me. Please come, Venerable Sir, and perform the Sati-vinaya or the Amulha-vinaya for me.' In such cases, permission is granted to go for seven nights. If the Sangha intends to perform a Tattuyyotika-kamma (act of investigating the truth) for a Siksamanā, she may send a messenger to a Bhikkhu saying: 'Venerable Sir, the Sangha intends to perform a Tattuyyotika-kamma for me. Please come, Venerable Sir, and lawfully assist me.' In such cases, permission is granted to go for seven nights. If the Sangha has completed a Tattuyyotika-kamma for a Siksamanā, she may send a messenger to a Bhikkhu saying: 'Venerable Sir, the Sangha has completed a Tattuyyotika-kamma for me. Please come, Venerable Sir, and make the act light, do not let it be made heavy.' In such cases, permission is granted to go for seven nights. If the Sangha intends to perform an Adassanaya-kamma (act of non-seeing), an Appatikamma-kamma (act of non-remedy), or a Papikaya-ditthiya-appatinissagga-kamma (act of not relinquishing evil views), she may send a messenger to a Bhikkhu saying:
：『大德！僧欲為我作不見擯、不作擯、惡邪不除擯。大德來，我不見教見、不作教作、不除教除。』有如是事聽去七夜。如與學沙彌尼犯僧伽婆尸沙，若應與摩那埵、若應與本日治、若應與出罪羯磨，遣使詣比丘所白言：『大德！我犯僧伽婆尸沙，僧欲與我摩那埵、本日治、若出罪。大德來，當令與我若摩那埵、若本日治、若出罪。』有如是事聽去七夜。如與學沙彌尼，二部波羅提木叉分別，若未學欲學、若學忘欲誦，遣使詣比丘所白言：『大德！我二部波羅提木叉分別，若未學欲學、若學忘欲誦。大德來教我受學誦問義。』有如是事聽去七夜。如與學沙彌尼為是多識多知諸大經，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》，若未學欲學、若學忘欲誦，遣使詣比丘所白言：『大德！是多識多知諸大經，《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我若未學欲學、若學忘欲誦。大德來，教我受學誦問義。』有如是事聽去七夜。如為與學沙彌尼應去，與學沙彌亦如是。除隨其所應，如為比丘應去，為比丘尼亦如是。如他事應去，自事應去亦如是。遣使應去、不遣使應去亦如是。比丘、比丘尼，若為自身、若為他，遣使、若不遣使應去。聽一七夜，不聽二七夜。
「有病比丘夏安居，若不得隨病食，有是事難故出去，無
【現代漢語翻譯】 現代漢語譯本：『大德（尊稱），僧團想要對我進行不見擯（不見罰，即不與有過錯的比丘交往）、不作擯（不作罰，即不接受有過錯比丘的禮敬）、惡邪不除擯（不去除邪見之罰）。大德如果能來，我希望您能教導我如何見教見（如法地見）、作教作（如法地行）、除教除（如法地去除邪見）。』如果遇到這樣的情況，允許離開七夜。 如果一位學戒沙彌尼（正在學習戒律的沙彌尼）犯了僧伽婆尸沙（僧殘罪），或者應該給予摩那埵（行懺悔），或者應該給予本日治（一日懺悔），或者應該給予出罪羯磨（恢復清凈的儀式），可以派遣使者去比丘（出家男眾）處稟告：『大德，我犯了僧伽婆尸沙，僧團想要給予我摩那埵、本日治，或者出罪。大德如果能來，請您來為我進行摩那埵、本日治，或者出罪。』如果遇到這樣的情況，允許離開七夜。 如果一位學戒沙彌尼，對於二部波羅提木叉（比丘和比丘尼的戒經）不熟悉，想要學習，或者已經學過但忘記了想要背誦，可以派遣使者去比丘處稟告：『大德，我對二部波羅提木叉不熟悉，想要學習，或者已經學過但忘記了想要背誦。大德如果能來，請您教導我如何受持、學習、背誦和理解其中的含義。』如果遇到這樣的情況，允許離開七夜。 如果爲了讓學戒沙彌尼學習很多廣博的經典，例如《波羅𦀟提伽》（戒經），乃至《薩耆陀舍修妒路》（具支經），如果她還沒有學過想要學習，或者已經學過但忘記了想要背誦，可以派遣使者去比丘處稟告：『大德，這些是很多廣博的經典，例如《波羅𦀟提伽》乃至《薩耆陀舍修妒路》。我如果還沒有學過想要學習，或者已經學過但忘記了想要背誦。大德如果能來，請您教導我如何受持、學習、背誦和理解其中的含義。』如果遇到這樣的情況，允許離開七夜。 如果爲了學戒沙彌尼應該離開，爲了學戒沙彌（正在學習戒律的沙彌）也一樣。除了隨其所應的情況，爲了比丘應該離開的情況，爲了比丘尼（出家女眾）也一樣。如果是其他事情應該離開，如果是自己的事情應該離開也一樣。派遣使者應該離開，不派遣使者應該離開也一樣。比丘、比丘尼，如果是爲了自身，或者爲了他人，派遣使者，或者不派遣使者應該離開。允許一個七夜，不允許兩個七夜。 生病的比丘在夏季安居期間，如果無法得到適合病情的食物，因為這個困難而離開，沒有...
【English Translation】 English version: 'Venerable sir, the Sangha (community of monks) intends to impose on me the 'non-seeing banishment' (not associating with a monk who has committed an offense), the 'non-performing banishment' (not accepting the respect of a monk who has committed an offense), and the 'non-removal of evil views banishment' (the penalty of not removing wrong views). If the Venerable sir could come, I hope you can teach me how to see correctly, act correctly, and remove wrong views correctly.' If such a situation arises, it is permissible to leave for seven nights. If a sikkhā-sāmaṇerī (a female novice training in the precepts) commits a Sanghādisesa (an offense requiring a meeting of the Sangha), or should be given Mūlāya paṭikassanā (penance), or should be given a one-day treatment, or should be given an act of rehabilitation, she may send a messenger to a bhikkhu (monk) saying: 'Venerable sir, I have committed a Sanghādisesa, and the Sangha intends to give me Mūlāya paṭikassanā, a one-day treatment, or rehabilitation. If the Venerable sir could come, please come and administer Mūlāya paṭikassanā, a one-day treatment, or rehabilitation to me.' If such a situation arises, it is permissible to leave for seven nights. If a sikkhā-sāmaṇerī is unfamiliar with the two Pāṭimokkhas (the monastic codes for monks and nuns), wants to learn them, or has learned them but has forgotten them and wants to recite them, she may send a messenger to a bhikkhu saying: 'Venerable sir, I am unfamiliar with the two Pāṭimokkhas, I want to learn them, or I have learned them but have forgotten them and want to recite them. If the Venerable sir could come, please teach me how to uphold, learn, recite, and understand their meaning.' If such a situation arises, it is permissible to leave for seven nights. If it is for the sikkhā-sāmaṇerī to learn many extensive scriptures, such as the Pārājikā (the rules concerning expulsion), up to the Sāgāthaka Suttas (scriptures with verses), if she has not learned them and wants to learn them, or has learned them but has forgotten them and wants to recite them, she may send a messenger to a bhikkhu saying: 'Venerable sir, these are many extensive scriptures, such as the Pārājikā up to the Sāgāthaka Suttas. If I have not learned them and want to learn them, or have learned them but have forgotten them and want to recite them. If the Venerable sir could come, please teach me how to uphold, learn, recite, and understand their meaning.' If such a situation arises, it is permissible to leave for seven nights. If it is for the sikkhā-sāmaṇerī to leave, it is the same for the sikkhā-sāmaṇera (a male novice training in the precepts). Except for situations where it is appropriate, situations where a bhikkhu should leave, it is the same for a bhikkhunī (nun). If it is for other matters that one should leave, if it is for one's own matters that one should leave, it is the same. If one should leave by sending a messenger, if one should leave without sending a messenger, it is the same. A bhikkhu or bhikkhunī, whether for themselves or for others, sending a messenger or not sending a messenger, should leave. One seven-night period is permitted, two seven-night periods are not permitted. A sick bhikkhu observing the rains retreat (Vassa), if he cannot obtain food suitable for his illness, and leaves because of this difficulty, without...
罪。
「有病比丘夏安居，若不得隨病藥，有是事難故出去，無罪。
「有病比丘夏安居，若不得具滿看病人，有是事難故出去，無罪。
「有病比丘夏安居，不得隨病食隨病藥、若不得隨病食具滿看病人、若不得隨病藥具滿看病人、若不得隨病食隨病藥具滿看病人，有如是事難故出去，無罪。
「有比丘夏安居，是中女人不如法語：『大德！我與汝女若姊妹，汝為我作女夫、作姊妹婿。』比丘如是思惟：『是中女人不如法語言：「大德！我與汝女若姊妹，汝為我作女夫、姊妹婿。」若我是處住，或失命、若失梵行。』有是事難故出去，無罪。
「有比丘夏安居，是中男子不如法語：『大德！我與汝女若姊妹，汝作女婿、作姊妹夫。』比丘如是思惟：『是中男子不如法語：「大德！我與汝女若姊妹，汝作女婿、姊妹夫。」我若是處住，若失命、若失梵行。』有如是事難故出去，無罪。
「有比丘夏安居，不正思惟，取相思惟，女人若來、若去、若立、若坐、若笑、若語、若啼、若歌、若作妓、若舞、若赤裸、若多少著衣、若嚴飾、若不嚴飾。比丘如是思惟：『我是處住，不正思惟、取相思惟，女人若去來坐立、語笑若啼、歌舞作妓、赤裸、若多少著衣、若嚴飾若不嚴飾。若我是
【現代漢語翻譯】 現代漢語譯本 罪。
『有生病的比丘在雨季安居（Vassa，雨季的閉關靜修），如果得不到適合病情的藥物，因為有這樣的困難而離開，沒有罪。』
『有生病的比丘在雨季安居，如果得不到能夠完全照顧他的看護人，因為有這樣的困難而離開，沒有罪。』
『有生病的比丘在雨季安居，得不到適合病情的食物和藥物，或者得不到適合病情的食物和能夠完全照顧他的看護人，或者得不到適合病情的藥物和能夠完全照顧他的看護人，或者得不到適合病情的食物、藥物和能夠完全照顧他的看護人，因為有這樣的困難而離開，沒有罪。』
『有比丘在雨季安居，這裡面的女人不如法地說話：『大德（Bhante，對僧侶的尊稱）！我把我的女兒或者姐妹給你，你做我的女婿或者姐妹的丈夫。』比丘這樣思惟：『這裡面的女人不如法地說話：「大德！我把我的女兒或者姐妹給你，你做我的女婿或者姐妹的丈夫。」如果我住在這裡，要麼會喪命，要麼會失去梵行（Brahmacarya，清凈的修行生活）。』因為有這樣的困難而離開，沒有罪。
『有比丘在雨季安居，這裡面的男人不如法地說話：『大德！我把我的女兒或者姐妹給你，你做我的女婿或者姐妹的丈夫。』比丘這樣思惟：『這裡面的男人不如法地說話：「大德！我把我的女兒或者姐妹給你，你做我的女婿或者姐妹的丈夫。」如果我住在這裡，要麼會喪命，要麼會失去梵行。』因為有這樣的困難而離開，沒有罪。
『有比丘在雨季安居，不正當思惟，執取表相而思惟，女人或者來、或者去、或者站立、或者坐下、或者微笑、或者說話、或者哭泣、或者唱歌、或者跳舞、或者做妓女、或者穿著很少的衣服、或者穿著很多衣服、或者打扮、或者不打扮。比丘這樣思惟：『我住在這裡，不正當思惟，執取表相而思惟，女人或者來去坐立、語笑或者哭泣、歌舞做妓、或者穿著很少的衣服、或者穿著很多衣服、或者打扮或者不打扮。如果我是在
【English Translation】 English version Offense.
『If a sick bhikkhu (monk) is observing Vassa (rain retreat) and cannot obtain medicine suitable for his illness, leaving due to this difficulty is without offense.』
『If a sick bhikkhu is observing Vassa and cannot obtain a fully qualified attendant, leaving due to this difficulty is without offense.』
『If a sick bhikkhu is observing Vassa and cannot obtain food and medicine suitable for his illness, or cannot obtain food suitable for his illness and a fully qualified attendant, or cannot obtain medicine suitable for his illness and a fully qualified attendant, or cannot obtain food and medicine suitable for his illness and a fully qualified attendant, leaving due to such difficulties is without offense.』
『If a bhikkhu is observing Vassa, and a woman there speaks improperly, saying: 『Venerable (Bhante, a respectful term for monks)! I give you my daughter or sister; you become my son-in-law or sister's husband.』 The bhikkhu thinks thus: 『This woman speaks improperly, saying: 「Venerable! I give you my daughter or sister; you become my son-in-law or sister's husband.」 If I stay here, I will either lose my life or lose my Brahmacarya (celibate religious life).』 Leaving due to this difficulty is without offense.
『If a bhikkhu is observing Vassa, and a man there speaks improperly, saying: 『Venerable! I give you my daughter or sister; you become my son-in-law or sister's husband.』 The bhikkhu thinks thus: 『This man speaks improperly, saying: 「Venerable! I give you my daughter or sister; you become my son-in-law or sister's husband.」 If I stay here, I will either lose my life or lose my Brahmacarya.』 Leaving due to this difficulty is without offense.
『If a bhikkhu is observing Vassa, and he thinks improperly, taking note of the signs, thinking of women coming, going, standing, sitting, smiling, speaking, weeping, singing, dancing, acting as prostitutes, dressing scantily, dressing elaborately, or not dressing elaborately. The bhikkhu thinks thus: 『If I stay here, I will think improperly, taking note of the signs, thinking of women coming, going, sitting, standing, speaking, smiling, weeping, singing, dancing, acting as prostitutes, dressing scantily, dressing elaborately, or not dressing elaborately. If I am
處住，或失命、或失梵行。』有如是難故出去，無罪。
「有比丘夏安居，見伏藏大價珍寶，比丘如是思惟：『我是中見伏藏大價珍寶，若是處住，或失命、或失梵行。』有是事難故出去，無罪。
「有比丘夏安居，若父母來，兄弟、姊妹、兒女、本第二來。比丘如是思惟：『我是中若父母來，兄弟、兒女、姊妹、本第二來。我若是處住，或失命、或失梵行。』有是難故出去，無罪。
「有比丘夏安居，見破僧作二部，比丘如是思惟：『是中破僧作二部，我若是中住，或生噁心、或作惡口，是我長夜有折減墮惡道。』有是難故出去，無罪。
「有比丘夏安居，見僧勤欲破僧，比丘如是思惟：『是中住處，僧欲勤破僧，我若是中住，或生噁心、或作惡口，我長夜有折減墮惡道。』有是事難故出去，無罪。
「見多比丘、二一；多比丘尼、二一；多式叉摩尼、二一；多沙彌、二一；多沙彌尼、二一；多出家、二一；多出家尼、二一；見一出家尼勤欲破僧，比丘如是思惟：『是中出家尼勤欲破僧，我若是中住，或生噁心、或作惡口，我長夜有折減墮惡道。』有是事難故出去，無罪。
「有比丘夏安居，若聞彼住處有勤欲破僧方便合會，比丘如是思惟：『彼間住處有勤欲破僧方便合會，
【現代漢語翻譯】 現代漢語譯本： 『如果我住在這裡，可能會喪命或失去清凈的修行。』因為有這樣的危難，所以離開，沒有罪過。
『有比丘在夏季安居期間，發現埋藏的價值連城的珍寶，比丘這樣思惟：『我在這裡發現了埋藏的價值連城的珍寶，如果我住在這裡，可能會喪命或失去清凈的修行。』因為有這樣的危難，所以離開，沒有罪過。
『有比丘在夏季安居期間，如果父母來了，兄弟、姐妹、兒女、原本的同修來了。比丘這樣思惟：『我在這裡如果父母來了，兄弟、兒女、姐妹、原本的同修來了。我如果住在這裡，可能會喪命或失去清凈的修行。』因為有這樣的危難，所以離開，沒有罪過。
『有比丘在夏季安居期間，看到僧團分裂成兩派，比丘這樣思惟：『這裡僧團分裂成兩派，我如果住在這裡，可能會生起惡念或說出惡語，這將使我長夜遭受損失並墮入惡道。』因為有這樣的危難，所以離開，沒有罪過。
『有比丘在夏季安居期間，看到僧團努力想要分裂僧團，比丘這樣思惟：『這個住處，僧團努力想要分裂僧團，我如果住在這裡，可能會生起惡念或說出惡語，我長夜遭受損失並墮入惡道。』因為有這樣的危難，所以離開，沒有罪過。
『看到許多比丘、二一；許多比丘尼（Bhikkhuni，比丘尼）、二一；許多式叉摩尼（Siksamana，學戒女）、二一；許多沙彌（Sramanera，小沙彌）、二一；許多沙彌尼（Sramanerika，小沙彌尼）、二一；許多出家者、二一；許多出家女、二一；看到一位出家女努力想要分裂僧團，比丘這樣思惟：『這個出家女努力想要分裂僧團，我如果住在這裡，可能會生起惡念或說出惡語，我長夜遭受損失並墮入惡道。』因為有這樣的危難，所以離開，沒有罪過。
『有比丘在夏季安居期間，如果聽到那個住處有努力想要分裂僧團的方便和集會，比丘這樣思惟：『那個住處有努力想要分裂僧團的方便和集會，
【English Translation】 English version: 『If I stay here, I might lose my life or my pure conduct.』 Because of such difficulties, leaving is without fault.
『A bhikkhu (monk) during the summer retreat sees a hidden treasure of great value. The bhikkhu thinks thus: 『I have seen a hidden treasure of great value here. If I stay here, I might lose my life or my pure conduct.』 Because of this difficult situation, leaving is without fault.
『A bhikkhu during the summer retreat, if parents come, or brothers, sisters, children, or a former companion come. The bhikkhu thinks thus: 『If I stay here and my parents come, or brothers, children, sisters, or a former companion come, I might lose my life or my pure conduct.』 Because of this difficulty, leaving is without fault.
『A bhikkhu during the summer retreat sees the Sangha (monastic community) split into two factions. The bhikkhu thinks thus: 『Here the Sangha is split into two factions. If I stay here, I might develop evil thoughts or speak evil words, which will cause me long-term harm and lead to a bad rebirth.』 Because of this difficulty, leaving is without fault.
『A bhikkhu during the summer retreat sees the Sangha diligently trying to split the Sangha. The bhikkhu thinks thus: 『In this dwelling place, the Sangha is diligently trying to split the Sangha. If I stay here, I might develop evil thoughts or speak evil words, which will cause me long-term harm and lead to a bad rebirth.』 Because of this difficult situation, leaving is without fault.
『Seeing many bhikkhus, two or one; many bhikkhunis (nuns), two or one; many siksamana (female trainees), two or one; many sramaneras (novice monks), two or one; many sramanerikas (novice nuns), two or one; many renunciates, two or one; many female renunciates, two or one; seeing a female renunciate diligently trying to split the Sangha, the bhikkhu thinks thus: 『This female renunciate is diligently trying to split the Sangha. If I stay here, I might develop evil thoughts or speak evil words, which will cause me long-term harm and lead to a bad rebirth.』 Because of this difficult situation, leaving is without fault.
『A bhikkhu during the summer retreat, if he hears that in that dwelling place there are means and gatherings diligently trying to split the Sangha, the bhikkhu thinks thus: 『In that dwelling place there are means and gatherings diligently trying to split the Sangha,
我能如是軟語約敕令彼心息，還使一心和合。』有是事故出去，無罪。
「有比丘夏安居，若聞彼間住處有僧勤欲破僧，比丘如是思惟：『彼間住處有僧勤欲破僧，我能如是軟語約敕令彼心息，能令不勤破僧，還一心和合。』有是事故出去，無罪。
「若多比丘、二一；多比丘尼、二一；多式叉摩尼、二一；多沙彌、二一；多沙彌尼、二一；多出家、二一；多出家尼、二一；若一出家尼勤欲破僧，比丘如是思惟：『彼間有一出家尼勤欲破僧，我能如是軟語約敕令和合，不勤破僧，還一心和合。』為是事故出去，無罪。
「有比丘夏安居，聞彼間住處有勤欲破僧方便合會，比丘如是思惟：『彼間住處有欲破僧方便合會，我不能如是約敕如是軟語令彼心息還一心和合。我彼中有親，是親力能軟語約敕，令彼破僧方便合會事息，還一心和合。』為是事故出去，無罪。
「有比丘夏安居，聞彼間僧欲勤破僧方便合會，比丘如是思惟：『彼間僧勤欲破僧，我力不能軟語約敕令彼心息還一心和合。我彼中有親，親力能軟語約敕，令彼破僧方便合會心息，還一心和合。』為是事故出去，無罪。
「如是多比丘、二一；多比丘尼、二一；多式叉摩尼、二一；多沙彌、二一；多沙彌尼、二一；多出家、二
【現代漢語翻譯】 現代漢語譯本： 『我能用溫和的言語勸誡，使他們平息紛爭，恢復一心和合。』因為這個原因離開，沒有罪過。
『有比丘在夏季安居期間，如果聽說某個地方有僧人努力想要分裂僧團，比丘這樣思惟：『那個地方有僧人努力想要分裂僧團，我能用溫和的言語勸誡，使他們平息紛爭，能夠讓他們不再努力分裂僧團，恢復一心和合。』因為這個原因離開，沒有罪過。
『如果有許多比丘、二一；許多比丘尼（bhikkhuni，女性出家人）、二一；許多式叉摩尼（sikkhamana，預備沙彌尼）、二一；許多沙彌（sramanera，男性的見習出家人）、二一；許多沙彌尼（sramanerika，女性的見習出家人）、二一；許多出家者、二一；許多出家女、二一；如果有一個出家女努力想要分裂僧團，比丘這樣思惟：『那個地方有一個出家女努力想要分裂僧團，我能用溫和的言語勸誡，使他們和合，不再努力分裂僧團，恢復一心和合。』因為這個原因離開，沒有罪過。
『有比丘在夏季安居期間，聽說某個地方有努力想要分裂僧團的方便和合會，比丘這樣思惟：『那個地方有想要分裂僧團的方便和合會，我不能用這樣的勸誡和溫和的言語使他們平息紛爭，恢復一心和合。我在那裡有親屬，這些親屬的力量能夠用溫和的言語勸誡，使他們分裂僧團的方便和合會的事情平息，恢復一心和合。』因為這個原因離開，沒有罪過。
『有比丘在夏季安居期間，聽說某個地方的僧人想要努力分裂僧團的方便和合會，比丘這樣思惟：『那個地方的僧人努力想要分裂僧團，我的力量不能用溫和的言語勸誡使他們平息紛爭，恢復一心和合。我在那裡有親屬，親屬的力量能夠用溫和的言語勸誡，使他們分裂僧團的方便和合會平息，恢復一心和合。』因為這個原因離開，沒有罪過。
『像這樣，許多比丘、二一；許多比丘尼、二一；許多式叉摩尼、二一；許多沙彌、二一；許多沙彌尼、二一；許多出家
【English Translation】 English version: 'I can use gentle speech to advise and instruct them, causing their minds to calm and return to unity and harmony.' Leaving for this reason is without fault.
'If a bhikkhu (monk) is in retreat during the rainy season and hears that in a certain place there are sangha (monastic community) members diligently trying to divide the Sangha, the bhikkhu thinks thus: 'In that place, there are sangha members diligently trying to divide the Sangha. I can use gentle speech to advise and instruct them, preventing them from diligently dividing the Sangha and causing them to return to unity and harmony.' Leaving for this reason is without fault.
'If there are many bhikkhus, twenty-one; many bhikkhunis (nuns), twenty-one; many sikkhamanas (female trainees), twenty-one; many sramaneras (male novices), twenty-one; many sramanerikas (female novices), twenty-one; many renunciates, twenty-one; many female renunciates, twenty-one; if one female renunciate is diligently trying to divide the Sangha, the bhikkhu thinks thus: 'In that place, there is one female renunciate diligently trying to divide the Sangha. I can use gentle speech to advise and instruct them, causing them to be in harmony, preventing them from diligently dividing the Sangha, and causing them to return to unity and harmony.' Leaving for this reason is without fault.
'If a bhikkhu is in retreat during the rainy season and hears that in a certain place there are gatherings and efforts to diligently divide the Sangha, the bhikkhu thinks thus: 'In that place, there are gatherings and efforts to divide the Sangha. I cannot use such advice and gentle speech to calm their minds and cause them to return to unity and harmony. I have relatives there, and their influence can use gentle speech to advise and instruct, causing the efforts and gatherings to divide the Sangha to cease, and causing them to return to unity and harmony.' Leaving for this reason is without fault.
'If a bhikkhu is in retreat during the rainy season and hears that in a certain place the Sangha is diligently trying to divide the Sangha through gatherings and efforts, the bhikkhu thinks thus: 'In that place, the Sangha is diligently trying to divide the Sangha. My influence cannot use gentle speech to advise and instruct them, causing their minds to calm and return to unity and harmony. I have relatives there, and their influence can use gentle speech to advise and instruct, causing the efforts and gatherings to divide the Sangha to cease, and causing them to return to unity and harmony.' Leaving for this reason is without fault.
'Likewise, many bhikkhus, twenty-one; many bhikkhunis, twenty-one; many sikkhamanas, twenty-one; many sramaneras, twenty-one; many sramanerikas, twenty-one; many renunciates, twenty-
一；多出家尼、二一；如一出家尼勤欲破僧方便合會，比丘如是思惟：『彼間有出家尼勤欲破僧方便合會，我力不能軟語約敕令彼心息，還一心和合。我彼中有親，親力能軟語約敕，令彼破僧方便合會心息，還一心和合。』為是事故出去，無罪。
「有比丘夏安居，時八難若一一難起，有如是事難故出去，無罪。」廣說如自恣中。
比丘發心欲彼處前三月夏安居，此間有急事起。若至彼不得已應還，是比丘作是念：「我此間事未訖，而至彼間者，必當還此間。」事訖然後往彼住處，是比丘不應彼間住處前三月，自違言得罪。
比丘發心欲彼處夏安居，是二住處一佈施別布薩，是比丘如是思惟：「我若是中作布薩，得此處衣分。若彼間住處布薩，亦得此處衣分。」是比丘不安居處作布薩，后還至安居處，是比丘不應彼住處前三月，自違言得罪。比丘欲往彼處住，往彼處住竟，不作布薩出界去，是比丘不應彼住處前三月，自違言得罪。
比丘欲往彼住處，往彼住處竟。作布薩竟，不受床臥具出界去，是比丘不應彼住處前三月，自違言得罪。比丘欲往彼住處，往彼住處竟、作布薩受床臥具竟，無因緣出界去，是比丘不應彼住處前三月，自違言得罪。比丘欲往彼住處，往彼住處竟、作布薩受床臥具竟
【現代漢語翻譯】 現代漢語譯本： 一、如果有一位出家的尼（Bhikkhuni，女性出家人）積極地想要破壞僧團，並且暗中策劃陰謀，比丘（Bhikkhu，男性出家人）這樣想：『那個地方有一位出家的尼積極地想要破壞僧團，並且暗中策劃陰謀，我沒有能力用溫和的言語勸誡她，讓她停止這種行為，恢復一心和合。我在那個地方有親屬，親屬有能力用溫和的言語勸誡她，讓她停止破壞僧團的陰謀，恢復一心和合。』因為這個緣故離開，沒有罪過。
二、如果有比丘在夏季安居（Vassa，雨季的閉關修行）期間，遇到了八難（Ashtavidha-akshana，沒有機會修行佛法的八種障礙）中的任何一種，因為這樣的困難而離開，沒有罪過。詳細的說明如同在自恣（Pravarana，安居結束時的儀式）中一樣。
三、比丘發願要在某個地方提前三個月進行夏季安居，但在這個地方發生了緊急的事情。如果到了那個地方不得不回來，這位比丘這樣想：『我這個地方的事情還沒有完成，如果到了那個地方，必定要回到這裡。』事情完成後再前往那個住處，這位比丘不應該在那個住處提前三個月，違背自己的誓言而犯戒。
四、比丘發願要在某個地方進行夏季安居，這兩個住處在同一個佈施區域，但布薩（Posadha，每半月的誦戒儀式）是分開舉行的，這位比丘這樣想：『如果我在這個地方舉行布薩，可以得到這裡的衣物分配。如果在那個地方的住處舉行布薩，也可以得到這裡的衣物分配。』這位比丘不在安居的地方舉行布薩，之後回到安居的地方，這位比丘不應該在那個住處提前三個月，違背自己的誓言而犯戒。比丘想要前往那個住處居住，到達那個住處居住后，沒有舉行布薩就離開結界，這位比丘不應該在那個住處提前三個月，違背自己的誓言而犯戒。
五、比丘想要前往那個住處，到達那個住處居住后，舉行了布薩后，沒有接受床和臥具就離開結界，這位比丘不應該在那個住處提前三個月，違背自己的誓言而犯戒。比丘想要前往那個住處，到達那個住處居住后，舉行了布薩，接受了床和臥具后，沒有正當理由就離開結界，這位比丘不應該在那個住處提前三個月，違背自己的誓言而犯戒。比丘想要前往那個住處，到達那個住處居住后，舉行了布薩，接受了床和臥具后
【English Translation】 English version: 1. If a Bhikkhuni (female monastic) diligently seeks to break up the Sangha (monastic community) and devises schemes, a Bhikkhu (male monastic) thinks thus: 'In that place, there is a Bhikkhuni diligently seeking to break up the Sangha and devising schemes. I am unable to gently admonish her to cease this behavior and restore unity. I have relatives in that place who are capable of gently admonishing her to cease her schemes to break up the Sangha and restore unity.' Leaving for this reason is without offense.
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If a Bhikkhu is observing the Vassa (rain retreat), and any one of the Ashtavidha-akshana (eight unfavorable conditions for practicing the Dharma) arises, leaving due to such a difficulty is without offense. The detailed explanation is as in the Pravarana (end of Vassa ceremony).
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A Bhikkhu intends to observe the Vassa at a certain place three months in advance, but an urgent matter arises in this place. If he has to return after arriving at that place, this Bhikkhu thinks: 'My affairs in this place are not yet completed, and if I go to that place, I will surely have to return here.' After the affairs are completed, he then goes to that dwelling place. This Bhikkhu should not, at that dwelling place, violate his vow by leaving three months in advance, thus incurring an offense.
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A Bhikkhu intends to observe the Vassa at a certain place. These two dwelling places are within the same alms area, but the Posadha (bi-monthly recitation of monastic rules) is performed separately. This Bhikkhu thinks: 'If I perform the Posadha in this place, I can receive the distribution of robes here. If I perform the Posadha at that dwelling place, I can also receive the distribution of robes here.' This Bhikkhu does not perform the Posadha at the place of residence for the Vassa, and later returns to the place of residence for the Vassa. This Bhikkhu should not, at that dwelling place, violate his vow by leaving three months in advance, thus incurring an offense. A Bhikkhu wants to go to that dwelling place to reside, and after arriving at that dwelling place, he leaves the boundary without performing the Posadha. This Bhikkhu should not, at that dwelling place, violate his vow by leaving three months in advance, thus incurring an offense.
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A Bhikkhu wants to go to that dwelling place, and after arriving at that dwelling place, after performing the Posadha, he leaves the boundary without accepting a bed and bedding. This Bhikkhu should not, at that dwelling place, violate his vow by leaving three months in advance, thus incurring an offense. A Bhikkhu wants to go to that dwelling place, and after arriving at that dwelling place, after performing the Posadha and accepting a bed and bedding, he leaves the boundary without a valid reason. This Bhikkhu should not, at that dwelling place, violate his vow by leaving three months in advance, thus incurring an offense. A Bhikkhu wants to go to that dwelling place, and after arriving at that dwelling place, after performing the Posadha and accepting a bed and bedding
，不受七夜出界去，是比丘不應彼住處前三月，自違言得罪。
比丘欲往彼住處，往彼住處竟、作布薩受床臥具竟，受七夜出界去，界外盡七夜而還，是比丘不應彼住處前三月，自違言得罪。
比丘欲往彼住處，往彼處竟、作布薩受床臥具竟，受七夜出界去，不盡七夜而還。是比丘應彼住處前三月，不自違言無罪。后三月亦應如是廣說。第七日當自恣受宿出界不犯。若六夜、若五夜、若四夜、若三夜、若二夜、若一夜受宿出界外無罪。(七法中安居法第四竟)
十誦律卷第二十四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十五(第四誦之五)
後秦北印度三藏弗若多羅譯
七法中皮革法第五
佛在舍衛城。爾時阿濕摩伽阿槃提國，有聚落名王薩婆。中有大富居士，財寶豐盈種種具足，唯少一事，無有兒息。從諸神祇：池神、家神、交道大神、滿賢大神、高賢大神、大自在天神、那羅延神、韋紐天神下至缽婆羅神，為有子故求請乞索而不能得。有子時到，居士婦乃覺有娠，利根女人有四不共智。何等四？一知男愛、二知男不愛、三知妊娠時、四知所從得。婦自知有娠，語居士言：「我已有娠。」居士聞之，心歡喜踴躍，或當生男，好加供給洗浴凈
【現代漢語翻譯】 若比丘在僧伽的住處安居，沒有經過七夜就離開界限，那麼這位比丘在接下來的三個月內不應該違背之前的承諾，否則就會犯戒。 如果比丘想要去那個住處，去了那個住處后，舉行了布薩（Uposatha，佛教的齋戒日）並接受了床和臥具，然後接受了七夜的期限離開界限，在界限外待滿了七夜后返回，那麼這位比丘在接下來的三個月內不應該違背之前的承諾，否則就會犯戒。 如果比丘想要去那個住處，去了那個住處后，舉行了布薩並接受了床和臥具，然後接受了七夜的期限離開界限，但沒有待滿七夜就返回。那麼這位比丘在接下來的三個月內應該遵守之前的承諾，這樣就沒有罪過。後面的三個月也應該像這樣廣泛地說明。第七天可以隨意接受住宿並離開界限，這樣就不算犯戒。如果是六夜、五夜、四夜、三夜、二夜或一夜，接受住宿並離開界限外，就沒有罪過。（七法中的安居法第四結束） 《十誦律》卷第二十四 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第二十五（第四誦之五） 後秦北印度三藏弗若多羅譯 七法中的皮革法第五 佛陀在舍衛城（Śrāvastī）的時候。當時，在阿濕摩伽阿槃提國（Aśmaka-Avanti），有一個聚落名叫王薩婆（Rāja-sabhā）。那裡有一位大富有的居士，擁有豐厚的財寶，各種東西都很齊全，唯獨缺少一件事情，就是沒有兒子。他向各種神祇祈求：池神、家神、交道大神、滿賢大神、高賢大神、大自在天神（Maheśvara）、那羅延神（Nārāyaṇa）、韋紐天神（Viṣṇu），甚至到缽婆羅神（Babhruvahana），爲了得到兒子而祈求，但都不能如願。當有兒子的時候到了，居士的妻子才感覺到自己懷孕了，聰明的女人有四種不共的智慧。哪四種呢？一是知道喜歡男孩，二是知道不喜歡男孩，三是知道懷孕的時間，四是知道從哪裡得到的。妻子自己知道懷孕了，就告訴居士說：『我已經懷孕了。』居士聽了之後，心裡非常歡喜，或許會生個男孩，應該好好地加以供給，洗浴乾淨。
【English Translation】 If a Bhikṣu (monk) dwells in a Sangha's (community) residence and leaves the boundary without observing the seven nights, then this Bhikṣu should not violate his previous commitment for the next three months, otherwise he will commit an offense. If a Bhikṣu wants to go to that residence, goes to that residence, performs Uposatha (Buddhist day of observance) and accepts the bed and bedding, then accepts a period of seven nights to leave the boundary, and returns after spending the full seven nights outside the boundary, then this Bhikṣu should not violate his previous commitment for the next three months, otherwise he will commit an offense. If a Bhikṣu wants to go to that residence, goes to that residence, performs Uposatha and accepts the bed and bedding, then accepts a period of seven nights to leave the boundary, but returns without spending the full seven nights. Then this Bhikṣu should abide by his previous commitment for the next three months, and thus there will be no offense. The following three months should also be explained in detail in this way. On the seventh day, one can freely accept lodging and leave the boundary without committing an offense. If it is six nights, five nights, four nights, three nights, two nights, or one night, there is no offense in accepting lodging and leaving outside the boundary. (The fourth of the seven Dharmas, the Dharma of Residence, ends) 《Vinaya in Ten Recitations》 Volume 24 《Taishō Tripiṭaka》 Volume 23 No. 1435 《Vinaya in Ten Recitations》 《Vinaya in Ten Recitations》 Volume 25 (Fifth of the Fourth Recitation) Translated by Tripiṭaka Punyatara from Northern India of Later Qin Dynasty The Fifth of the Seven Dharmas, the Dharma of Leather When the Buddha was in Śrāvastī (Savatthi). At that time, in the country of Aśmaka-Avanti, there was a settlement called Rāja-sabhā. There was a wealthy householder who had abundant treasures and all kinds of things, but lacked one thing, which was a son. He prayed to various deities: the pond deity, the household deity, the great deity of the crossroads, the great deity of Full Virtue, the great deity of High Virtue, Maheśvara (Great自在天神), Nārāyaṇa (那羅延神), Viṣṇu (韋紐天神), and even Babhruvahana (缽婆羅神), seeking and begging for a son, but he could not get what he wanted. When the time for a son came, the householder's wife felt that she was pregnant. Intelligent women have four uncommon wisdoms. What are the four? First, knowing the love for boys, second, knowing the dislike for boys, third, knowing the time of pregnancy, and fourth, knowing from where it was obtained. The wife knew that she was pregnant and told the householder: 'I am already pregnant.' When the householder heard this, he was very happy and excited, thinking that perhaps a boy would be born, and he should be well provided for and bathed clean.
潔，以香涂身隨時將息，令身安隱。若有所至，多人衛從莫令憂惱。九月已過㝃身生男，耳有金環，是兒端正見者歡喜。居士聞之，心喜踴躍，集諸知相婆羅門相之，問言：「是兒德力何如？」諸婆羅門言：「居士！是兒實有福德威力。」居士言：「當爲作字？」是時國法作二種字，若隨宿、若隨吉，諸人言：「居士！是兒何時生？」答言：「某日生。」是諸婆羅門算知，語言：「是兒沙門宿日生，即名沙門。」居士復集婆羅門及諸居士善知金寶相者，以兒耳示之：「是兒耳環價直幾許？」諸人言：「居士！是兒耳環，非世所作不易平價，意想平之，可直純金一億。」兒字沙門，耳環直一億，眾人即字為沙門億耳，眾人當識。是居士令五種養母養視。何等五？一者治身母、二者除垢母、三者乳母、四者吉母、五者戲笑母。云何治身母？為是兒治頭手足耳鼻諸指，是名治身母。云何除垢母？時時為兒洗浴浣濯，是名除垢母。云何乳母？時時飲食乳養，是名乳母。云何吉母？是兒行時執孔雀拂，持三股叉侍衛擁護，是名吉母。云何戲笑母？為兒作機關木人、象馬車乘、弓箭種種戲具，隨時娛樂之，是名戲笑母。是兒福德威力，而疾長大，便教書數算印，善知諸物價相貴賤。是王薩薄聚落，是四方商客所聚集處，時四方商客
【現代漢語翻譯】 現代漢語譯本 潔身自好，用香塗抹身體，隨時調養休息，使身體安穩。如果（沙門億耳）要去什麼地方，要有多人侍衛跟隨，不要讓他憂愁煩惱。九個月過後，（你的妻子）會生下一個男孩，耳朵上有金環，這個孩子相貌端正，見到的人都會心生歡喜。居士聽了這些話，心裡歡喜雀躍，召集了許多精通相術的婆羅門來為孩子看相，問道：『這個孩子具有怎樣的德行和力量？』眾婆羅門說：『居士！這個孩子確實具有福德和威力。』居士問：『應當為他取什麼名字呢？』當時國家的習俗是取兩種名字，一種是根據星宿，一種是根據吉兆。眾人說：『居士！這個孩子是什麼時候出生的？』回答說：『某日出生。』這些婆羅門推算后得知，說道：『這個孩子是在沙門星宿日出生的，就取名為沙門吧。』居士又召集婆羅門以及精通金銀珠寶相術的居士，把孩子的耳環給他們看，問道：『這個孩子的耳環價值多少？』眾人說：『居士！這個孩子的耳環不是世間之物，難以用通常的價格來衡量，如果憑空估算，大概值一億純金。』孩子取名為沙門，耳環價值一億，眾人就為他取名為沙門億耳，大家應當記住這個名字。這位居士安排了五種養母來照料他。是哪五種呢？一是治身母，二是除垢母，三是乳母，四是吉母，五是戲笑母。什麼是治身母？就是為孩子整理頭、手、腳、耳朵、鼻子和各個手指，這叫做治身母。什麼是除垢母？就是時常為孩子洗澡洗衣，這叫做除垢母。什麼是乳母？就是時常喂孩子飲食乳汁，這叫做乳母。什麼是吉母？就是孩子行走時，拿著孔雀拂塵，拿著三股叉侍衛擁護，這叫做吉母。什麼是戲笑母？就是為孩子製作機關木人、象、馬、車乘、弓箭等各種玩具，隨時讓他娛樂，這叫做戲笑母。這個孩子因為福德和威力的緣故，很快長大，便教他書寫、算數、蓋章，讓他熟悉各種物品的價格和貴賤。這個王薩薄（Wang Sabo）聚落，是四方商客聚集的地方，當時四方商客
【English Translation】 English version Be clean, apply fragrance to your body, and rest at any time to keep your body comfortable. If he (Shamen Yier) goes anywhere, have many people guard and follow him, and do not let him worry or be upset. After nine months, (your wife) will give birth to a boy with gold rings in his ears. This child will be handsome, and those who see him will be delighted. The householder, hearing this, rejoiced and gathered many Brahmins skilled in physiognomy to examine the child, asking, 'What kind of virtue and power does this child possess?' The Brahmins said, 'Householder! This child truly has virtue and power.' The householder asked, 'What name should be given to him?' At that time, the custom of the country was to give two names, one according to the constellation and one according to auspicious signs. The people said, 'Householder! When was this child born?' He replied, 'He was born on a certain day.' These Brahmins calculated and said, 'This child was born on the day of the Shamen (ascetic) constellation, so let him be named Shamen.' The householder then gathered Brahmins and householders skilled in the appraisal of gold and jewels, and showed them the child's earrings, asking, 'How much are these earrings worth?' The people said, 'Householder! These earrings of this child are not of this world and are difficult to value at a normal price. If we were to estimate, they would be worth one hundred million pure gold.' The child is named Shamen (ascetic), and the earrings are worth one hundred million, so everyone will call him Shamen Yier (Shamen with one hundred million ears), and everyone should remember this name. This householder arranged for five kinds of nurses to care for him. What are the five? First, a body-grooming nurse; second, a cleansing nurse; third, a wet nurse; fourth, an auspicious nurse; and fifth, a playmate nurse. What is a body-grooming nurse? It is to groom the child's head, hands, feet, ears, nose, and fingers. This is called a body-grooming nurse. What is a cleansing nurse? It is to bathe and wash the child's clothes from time to time. This is called a cleansing nurse. What is a wet nurse? It is to feed the child with food and milk from time to time. This is called a wet nurse. What is an auspicious nurse? It is to hold a peacock feather duster and a three-pronged fork to guard and protect the child when he walks. This is called an auspicious nurse. What is a playmate nurse? It is to make mechanical wooden figures, elephants, horses, carriages, bows, arrows, and various toys for the child to entertain him at any time. This is called a playmate nurse. Because of his virtue and power, this child grew up quickly, and he was taught writing, arithmetic, and seal engraving, and he became familiar with the prices and values of various items. This Wang Sabo (Wang Sabo) settlement is a place where merchants from all directions gather, and at that time merchants from all directions
來詣聚落，問言：「是中阿誰善好有德、可寄可信、示我利害？」諸人示沙門億耳，善好有德、可寄可信、善別利害，是諸商客即詣沙門億耳托為主人。沙門億耳問諸商客：「從何處來？」答言：「從某方某國來。」即問：「彼方國中有何好惡？」商客具答好惡之事。是時復有諸商客海中來者，至王薩薄聚落，問言：「是中阿誰善好有德、可寄可信、示我利害？」諸人示沙門億耳，善好有德、可寄可信、善別利害，是諸商客即托為主人。沙門億耳問諸商客：「從何處來？」答言：「大海中來。」問：「大海中有何好惡？」商客具答海中諸事：「大海中有波怖、龜怖、提迷魚怖、提迷耆羅魚怖、失收摩羅魚怖、回波怖、水覆山怖、黑風怖、惡龍處怖、惡羅剎怖。億耳！百千人去，時一得還。若得來還，種種珍寶佈施作福，七世不盡何況己身？」是諸商客，見是沙門億耳有大威力，如是思惟：「若作薩薄共多人入海，必安隱來出。」諸人言：「沙門億耳！汝何以不入大海？」答言：「我入大海作何等？是中多諸恐怖，百千人去，時一得還。」是諸商客激厲言：「何等人仰他活命，乃至淫女仰他活命？若人求作佈施福德，是事善好。」諸商客如是激厲，沙門億耳信受欲去，到父母所辭欲入海。時父母說諸怖事，欲令變悔以制
【現代漢語翻譯】 現代漢語譯本：他們來到一個村落，問道：『這裡誰是善良有德、可以寄託信任、能為我們指出利害的人？』人們指出了沙門億耳（Śramaṇa Ikṣu，一位沙門的名字），說他善良有德、可以寄託信任、善於分辨利害。這些商客就去拜訪沙門億耳，委託他作為主人（即代理人）。沙門億耳問這些商客：『從哪裡來？』他們回答說：『從某方某國來。』沙門億耳就問：『那個國家有什麼好與不好？』商客們詳細地回答了那些好與不好的事情。 這時，又有一些從海上來的商客，到達王舍城（Rājasabha）附近的村落，問道：『這裡誰是善良有德、可以寄託信任、能為我們指出利害的人？』人們指出了沙門億耳，說他善良有德、可以寄託信任、善於分辨利害。這些商客就委託他作為主人。沙門億耳問這些商客：『從哪裡來？』他們回答說：『從大海中來。』沙門億耳問：『大海中有什麼好與不好？』商客們詳細地回答了海中的各種事情：『大海中有波浪的恐怖、烏龜的恐怖、提迷魚（timi，一種大魚）的恐怖、提迷耆羅魚（timiṅgila，另一種大魚）的恐怖、失收摩羅魚（śiśumāra，一種鱷魚或海豚）的恐怖、漩渦的恐怖、水下山的恐怖、黑風的恐怖、惡龍居住的恐怖、惡羅剎（rākṣasa，一種惡鬼）的恐怖。億耳啊！百千人去，有時只有一人能回來。如果能夠回來，就會用各種珍寶佈施作福，七世也用不完，更何況自身呢？』 這些商客，看到這位沙門億耳有很大的威力，這樣思惟：『如果讓他做薩薄（sārtha-vāha，商隊首領），和大家一起入海，一定能平安地來回。』眾人說：『沙門億耳！你為什麼不入大海呢？』他回答說：『我入大海做什麼呢？那裡有很多恐怖，百千人去，有時只有一人能回來。』這些商客激勵他說：『什麼樣的人仰賴他人活命，乃至**仰賴他人活命？如果有人尋求佈施福德，這件事是善好的。』這些商客這樣激勵他，沙門億耳信受了，想要去，就到父母那裡告辭，想要入海。這時，父母說了各種恐怖的事情，想要讓他改變主意，以此來阻止他。
【English Translation】 English version: They came to a village and asked, 'Who here is virtuous and trustworthy, someone we can rely on to show us what is beneficial and harmful?' The people pointed out the Śramaṇa Ikṣu (a Śramaṇa's name), saying he was virtuous, trustworthy, and good at distinguishing between benefit and harm. These merchants then went to Śramaṇa Ikṣu and entrusted him to be their master (i.e., agent). Śramaṇa Ikṣu asked the merchants, 'Where do you come from?' They replied, 'From such and such a country in such and such a direction.' Śramaṇa Ikṣu then asked, 'What are the good and bad things in that country?' The merchants answered in detail about the good and bad things. At that time, some merchants who came from the sea arrived at a village near Rājasabha (a city), asking, 'Who here is virtuous and trustworthy, someone we can rely on to show us what is beneficial and harmful?' The people pointed out Śramaṇa Ikṣu, saying he was virtuous, trustworthy, and good at distinguishing between benefit and harm. These merchants then entrusted him to be their master. Śramaṇa Ikṣu asked the merchants, 'Where do you come from?' They replied, 'From the great sea.' Śramaṇa Ikṣu asked, 'What are the good and bad things in the great sea?' The merchants answered in detail about the various things in the sea: 'In the great sea, there is the terror of waves, the terror of turtles, the terror of timi fish (timi, a large fish), the terror of timiṅgila fish (timiṅgila, another large fish), the terror of śiśumāra fish (śiśumāra, a crocodile or dolphin), the terror of whirlpools, the terror of submerged mountains, the terror of black winds, the terror of the dwelling places of evil dragons, the terror of evil rākṣasas (rākṣasa, a type of demon). Ikṣu! Of a hundred thousand people who go, sometimes only one returns. If they are able to return, they will give alms and make merit with various treasures, which will not be exhausted even after seven lifetimes, let alone for themselves!' These merchants, seeing that this Śramaṇa Ikṣu had great power, thought to themselves, 'If we have him as our sārtha-vāha (sārtha-vāha, caravan leader) and go to sea together, we will surely come and go safely.' The people said, 'Śramaṇa Ikṣu! Why don't you go to sea?' He replied, 'What would I do going to sea? There are many terrors there; of a hundred thousand people who go, sometimes only one returns.' These merchants urged him on, saying, 'What kind of person relies on others for their livelihood, even **relies on others for their livelihood? If someone seeks to give alms and make merit, that is a good thing.' These merchants urged him on in this way, and Śramaṇa Ikṣu believed them and wanted to go, so he went to his parents to take his leave, wanting to go to sea. At that time, his parents spoke of various terrors, wanting to change his mind, in order to stop him.
留之：「人為財故入大海，我家中多諸寶物，汝用佈施作福，七世不盡，何為入海？」時不隨父母語，父母語諸貴人：「佐我留億耳。」時諸大官、長者、居士、億財主、大富薩薄，如是貴人留之不隨。父母知其意正，則聽令去。於是乘象振鈴，遍告聚落令言：「沙門億耳欲入大海，我作薩薄誰欲共去？」是人福德，五百商人皆悉樂從。彼國土法，作薩薄者，要出二十萬金錢，十萬辦舡、十萬辦資糧。莊嚴竟已，下舡著水中，以七枚繩系，日日唱言：「誰能捨父母、兄弟、姊妹、妻子、閻浮提種種樂，及舍樂壽。誰欲得金銀、摩尼、琉璃，種種寶物七世隨用佈施作福者，共入大海？」如是日日唱，日斷一繩，如是斷六繩，殘第七繩待伊勒風(晉言「好隨風」)。既得伊勒風，斷第七繩，舡疾勝箭，是薩薄福德威力。是舡疾到寶渚，敕語諸商客言：「取諸寶物載使滿舡，莫令大重。」取寶物竟得伊勒風，是時舡去疾勝於箭，還閻浮提。向王薩薄聚落，有二道：水道、陸道。沙門億耳語諸商人：「何道去？」諸人言：「陸道去。」時有空澤，是中夜住，語諸商人：「我曾聞賊來劫諸商客，若前殺薩薄，則諸商客無所成辦。若不殺薩薄，則以錢物力、若自身力、若以他力，必能得賊。我當余處宿去，時當喚我。」諸人言：「
【現代漢語翻譯】 現代漢語譯本： 留之：『人們因為錢財的緣故進入大海，我家中有許多寶物，你用來佈施做善事，七世也用不完，為何要進入大海？』當時億耳不聽父母的話，父母告訴各位貴人：『幫助我留下億耳。』當時各位大官、長者、居士、億萬富翁、大富商等貴人勸留他，他都不聽。父母知道他的心意已定，就聽任他去了。於是他騎著大象搖著鈴鐺，遍告村落說：『沙門（出家修道的人）億耳要進入大海，我做商隊首領，誰願意一同前往？』因為他有福德，五百個商人全都樂意跟隨。按照那個國家的規矩，做商隊首領的人，要拿出二十萬金錢，十萬用來置辦船隻，十萬用來置辦物資。準備完畢后，將船放入水中，用七根繩子繫住，每天都喊道：『誰能捨棄父母、兄弟、姐妹、妻子、閻浮提（我們所居住的這個世界）的各種快樂，以及捨棄安樂的壽命。誰想要得到金銀、摩尼（寶珠）、琉璃等各種寶物，七世都用不完，可以用來佈施做善事的人，就一同進入大海！』這樣每天都喊，每天斷一根繩子，這樣斷了六根繩子，剩下第七根繩子等待伊勒風（晉代譯為『好隨風』，即順風）。等到有了伊勒風，就斷開第七根繩子，船的速度比箭還快，這是商隊首領的福德威力。船很快到達寶渚（充滿寶物的小島），商隊首領告誡各位商人說：『拿取各種寶物裝滿船隻，不要讓船太重。』拿取寶物完畢后，得到伊勒風，這時船的速度比箭還快，返回閻浮提。到達靠近商隊首領所在的村落時，有兩條路：水路、陸路。沙門億耳問各位商人：『走哪條路？』眾人說：『走陸路。』當時有一片空曠的沼澤地，當晚就在那裡住宿。商隊首領告訴各位商人：『我曾聽說有盜賊來搶劫商隊，如果先殺了商隊首領，那麼各位商人就什麼都辦不成了。如果不殺商隊首領，那麼他們就會用錢財、武力、自身的力量、或者藉助他人的力量，一定能抓住盜賊。我應當到別的地方去住宿，到時候再來叫我。』眾人說：『
【English Translation】 English version: Liu Zhi: 'People enter the great sea for the sake of wealth. My home has many treasures, which you can use for almsgiving and making merit, and it will not be exhausted in seven lifetimes. Why enter the sea?' At that time, Yi Er (Ear of a Million, a person's name) did not listen to his parents' words. His parents told the nobles: 'Help me keep Yi Er here.' At that time, the great officials, elders, laymen, millionaires, wealthy merchants, and other nobles tried to persuade him to stay, but he would not listen. His parents knew that his mind was made up, so they let him go. Then he rode an elephant, rang a bell, and announced throughout the villages, saying: 'The Shramana (monk) Yi Er wants to enter the great sea. I will be the caravan leader. Who wants to go with me?' Because of his merit and virtue, five hundred merchants were all happy to follow him. According to the law of that country, the person who becomes the caravan leader must take out 200,000 gold coins, 100,000 to buy a ship, and 100,000 to buy supplies. After the preparations were completed, the ship was launched into the water and tied with seven ropes. Every day, he would shout: 'Who can give up parents, brothers, sisters, wives, the various pleasures of Jambudvipa (the world we live in), and a comfortable life? Who wants to obtain gold, silver, mani (jewels), lapis lazuli, and various treasures that can be used for almsgiving and making merit for seven lifetimes, come and enter the great sea with me!' He shouted like this every day, and cut one rope each day. After cutting six ropes in this way, the seventh rope was left to wait for the Yile wind (translated as 'good following wind' in the Jin Dynasty, meaning favorable wind). When the Yile wind came, the seventh rope was cut, and the ship was faster than an arrow. This was the power of the caravan leader's merit and virtue. The ship quickly arrived at Baozhu (Treasure Island), and the caravan leader warned the merchants: 'Take various treasures and fill the ship, but don't make it too heavy.' After taking the treasures, they got the Yile wind. At this time, the ship was faster than an arrow, and they returned to Jambudvipa. When they approached the caravan leader's village, there were two roads: the waterway and the land route. The Shramana Yi Er asked the merchants: 'Which road should we take?' The people said: 'Take the land route.' At that time, there was a vast swamp where they stayed for the night. The caravan leader told the merchants: 'I have heard that thieves come to rob caravans. If they kill the caravan leader first, then the merchants will not be able to accomplish anything. If they don't kill the caravan leader, then they will definitely be able to catch the thieves with money, force, their own strength, or the help of others. I should go to another place to stay, and you can call me when the time comes.' The people said:
爾。」億耳驅驢別處宿，是諸商客夜半發去，人人相覺，竟不喚億耳。后夜大風雨墮，億耳覺喚諸商客，商客無人應者，億耳如是思惟：「奈何諸人棄我去耶？」即逐去。是道多沙土，風雨流漫路無遺蹟，仰驢嗅跡而前。
億耳饑極前行，見有一城嚴好凈潔，如是思惟：「念想得食立於城門。」隨念失聲唱言：「食！食！」時無數百千萬餓鬼來出，皆言：「何等食？阿誰與？」億耳言：「無食，我行饑極念想得食，因出此言。我無食也，如是思惟：『我當城邊得食。』是故唱言食耳。」諸餓鬼言：「此是餓鬼城，我百千萬歲今日乃聞唱食聲。我等以不佈施慳心多故，墮餓鬼中。汝欲那去？」億耳言：「欲至王薩薄聚落。」鬼言：「從是道去。」
於是前行，復見一城，如是復念：「前城不得食，今或能得水。」即到門立唱言：「水！水！」時無數百千餓鬼來出，皆言：「何等水？阿誰與？」億耳言：「無水，我渴極念想得水，因出是聲。我無水也，如是思惟：『我當城邊得水。』是故唱言水耳。」餓鬼言：「此是餓鬼城，百千萬歲今日乃聞水聲。我等以不佈施慳心多故，墮餓鬼中。汝欲那去？」億耳言：「欲至王薩薄聚落。」鬼言：「從是道去。」
前行不久，復見樹，名婆羅，夜于下宿，搖樹落
【現代漢語翻譯】 現代漢語譯本： 『是這樣。』億耳（Yie Er）趕著驢到別處過夜，那些商人們半夜出發離去，人人都醒著，竟然沒有叫億耳。後半夜颳起大風下起大雨，億耳醒來呼喚那些商人們，商人們沒有人迴應，億耳這樣思索：『為什麼這些人拋棄我走了呢？』於是就追了上去。這條道路上有很多沙土，風雨沖刷覆蓋，路上沒有留下任何痕跡，億耳就仰仗著驢子嗅著（之前的）痕跡前進。
億耳飢餓到了極點，向前走，看見有一座城市，非常莊嚴美好乾凈整潔，這樣思索：『如果能想到食物，（我就）站在城門（邊）。』隨著這個念頭，（他）失聲喊道：『食物！食物！』當時無數百千萬的餓鬼出來，都說：『什麼食物？誰給？』億耳說：『沒有食物，我因為飢餓到了極點，想到食物，因此發出這個聲音。我沒有食物，我這樣思索：『我應當在城邊得到食物。』所以才喊食物啊。』那些餓鬼說：『這是餓鬼城，我們百千萬年了，今天才聽到喊食物的聲音。我們因為不佈施，吝嗇心太重，所以墮落到餓鬼之中。你想要去哪裡？』億耳說：『想要到王薩薄（Wang Sabo）的聚落。』餓鬼說：『從這條路去。』
於是（億耳）向前走，又看見一座城市，像之前一樣思索：『前一座城市沒有得到食物，現在或許能得到水。』就到城門邊站著喊道：『水！水！』當時無數百千的餓鬼出來，都說：『什麼水？誰給？』億耳說：『沒有水，我因為口渴到了極點，想到水，因此發出這個聲音。我沒有水，我這樣思索：『我應當在城邊得到水。』所以才喊水啊。』餓鬼說：『這是餓鬼城，百千萬年了，今天才聽到水的聲音。我們因為不佈施，吝嗇心太重，所以墮落到餓鬼之中。你想要去哪裡？』億耳說：『想要到王薩薄（Wang Sabo）的聚落。』餓鬼說：『從這條路去。』
向前走不久，又看見一棵樹，名字叫婆羅（Polo），晚上在樹下住宿，搖動樹（枝），（樹上）掉落（東西）。
【English Translation】 English version: 『So it is.』 Yie Er (億耳) drove the donkey to another place to stay overnight. The merchants set off in the middle of the night. Everyone was awake, but they didn't call Yie Er. Later that night, a strong wind and rain came. Yie Er woke up and called the merchants, but no one responded. Yie Er thought to himself: 『Why did these people abandon me?』 So he chased after them. There was a lot of sand and soil on the road. The wind and rain washed away and covered the road, leaving no traces. Yie Er relied on the donkey to sniff the (previous) traces and move forward.
Yie Er was extremely hungry. He walked forward and saw a city that was very solemn, beautiful, clean, and tidy. He thought to himself: 『If I can think of food, (I will) stand at the city gate (side).』 With this thought, he cried out: 『Food! Food!』 At that time, countless hundreds of thousands of hungry ghosts came out and said: 『What food? Who gives it?』 Yie Er said: 『There is no food. I was extremely hungry and thought of food, so I made this sound. I have no food. I thought to myself: 『I should get food by the city.』 That's why I shouted food.』 The hungry ghosts said: 『This is a city of hungry ghosts. We have heard the sound of food for the first time in hundreds of millions of years. Because we do not give alms and are too stingy, we have fallen into the realm of hungry ghosts. Where do you want to go?』 Yie Er said: 『I want to go to the village of Wang Sabo (王薩薄).』 The ghosts said: 『Go from this road.』
So (Yie Er) walked forward and saw another city. He thought to himself as before: 『I didn't get food in the previous city, maybe I can get water now.』 He went to the city gate and shouted: 『Water! Water!』 At that time, countless hundreds of thousands of hungry ghosts came out and said: 『What water? Who gives it?』 Yie Er said: 『There is no water. I was extremely thirsty and thought of water, so I made this sound. I have no water. I thought to myself: 『I should get water by the city.』 That's why I shouted water.』 The hungry ghosts said: 『This is a city of hungry ghosts. We have heard the sound of water for the first time in hundreds of millions of years. Because we do not give alms and are too stingy, we have fallen into the realm of hungry ghosts. Where do you want to go?』 Yie Er said: 『I want to go to the village of Wang Sabo (王薩薄).』 The ghosts said: 『Go from this road.』
Not long after walking forward, he saw a tree named Polo (婆羅). He stayed under the tree at night and shook the tree (branches), (and something) fell (from the tree).
葉，細者自食、粗者與驢。如是日暮至夜，是中即有床出，男出女出，顏貌端正著天寶冠，共相娛樂。沙門億耳作是思惟：「我不應爾看他私事。」時夜過晝來，即時床滅女滅，有群狗來啖，是男子肉盡骨在。億耳念言：「我悔不問是人，先作何行今得此報，夜善晝惡？我當住待問之。」至夜更有好床，男出女出顏貌端正，著珠寶天冠共相娛樂。億耳即往問男：「汝作何行今得是報，夜善晝惡？」男言：「汝何用問為？」億耳言：「意欲知之。」男言：「汝識阿濕摩伽阿槃地國中王薩薄聚落不？」億耳言：「識。」男言：「我是某甲屠兒，有長老迦旃延，常出入我家，我常供給飲食衣被湯藥。億耳！彼常語我言：『莫作惡行，后得大苦。』我時答言：『先世以來以此為業，今若不作那得自活？』時迦旃延復語我言：『汝作此惡，晝多夜多？』我言：『晝多。』即語我言：『汝夜受五戒可獲微善。』我即從受，今得此報，夜善晝惡皆由作行，悔恨何益？」男問億耳：「汝欲那去？」答言：「至王薩薄聚落。」男言：「從是道去。」億耳便去。
前行不久復見一樹，名波羅，住下止宿，搖樹落葉，細者自食、粗者與驢。時夜過晝來，是處復有床出，男出女出顏貌端正，著珠寶天冠共相娛樂。億耳即念：「我不應住此
【現代漢語翻譯】 現代漢語譯本 葉，細的自己吃，粗的給驢吃。這樣日落到夜晚，那裡就會出現床，男人和女人出現，容貌端正，戴著天寶冠，一起互相娛樂。沙門（shamen，出家人）億耳（Yie）心想：『我不應該這樣看他們的私事。』當時夜晚過去白天到來，立刻床消失，女人消失，有一群狗來吃，這男人的肉吃盡只剩下骨頭。億耳心想：『我後悔沒有問這個人，先前做了什麼行為現在得到這樣的報應，夜晚是善報白天是惡報？我應當住在這裡等待問他。』到夜晚又有好的床出現，男人和女人出現，容貌端正，戴著珠寶天冠一起互相娛樂。億耳就前去問男人：『你做了什麼行為現在得到這樣的報應，夜晚是善報白天是惡報？』男人說：『你問這些做什麼？』億耳說：『想要知道。』男人說：『你認識阿濕摩伽阿槃地（Asmaga Avandi）國中的王薩薄（Sabo）聚落嗎？』億耳說：『認識。』男人說：『我是某甲屠夫，有長老迦旃延（Katyayana），經常出入我家，我經常供給飲食衣服湯藥。億耳！他經常對我說：『不要做惡行，以後會得到大苦。』我當時回答說：『從前世以來就以此為業，現在如果不做那怎麼能活下去？』當時迦旃延又對我說：『你做這些惡事，白天多還是夜晚多？』我說：『白天多。』他就對我說：『你夜晚受持五戒可以獲得微小的善報。』我就聽從了他的話受持五戒，現在得到這樣的報應，夜晚是善報白天是惡報都是由於所作的行為，後悔有什麼用？』男人問億耳：『你想要去哪裡？』回答說：『到王薩薄聚落。』男人說：『從這條路去。』億耳就走了。
向前走不久又看見一棵樹，名叫波羅（Bolo），住在樹下休息，搖樹落下樹葉，細的自己吃，粗的給驢吃。當時夜晚過去白天到來，這個地方又有床出現，男人和女人出現，容貌端正，戴著珠寶天冠一起互相娛樂。億耳就想：『我不應該住在這裡』
【English Translation】 English version The leaves, the fine ones he ate himself, the coarse ones he gave to the donkey. Thus, as evening turned to night, a bed would appear, and a man and a woman would emerge, with handsome faces and wearing heavenly jeweled crowns, enjoying each other's company. The Shramana (Shramana, ascetic) Yie (Yie) thought to himself: 'I should not be watching their private affairs like this.' Then, as night passed and day came, the bed and the woman would immediately vanish, and a pack of dogs would come and devour the man, leaving only his bones. Yie thought: 'I regret not asking this person what deeds he had done in the past to receive such retribution, good at night and evil during the day? I should stay here and wait to ask him.' When night came, another fine bed appeared, and a man and a woman emerged, with handsome faces and wearing jeweled heavenly crowns, enjoying each other's company. Yie then went and asked the man: 'What deeds have you done to receive such retribution, good at night and evil during the day?' The man said: 'Why do you ask?' Yie said: 'I want to know.' The man said: 'Do you know the King Sabo (Sabo) settlement in the country of Asmaga Avandi (Asmaga Avandi)?' Yie said: 'I know it.' The man said: 'I am a certain butcher, and there is an elder Katyayana (Katyayana) who often comes to my house, and I often provide him with food, clothing, medicine. Yie! He often said to me: 'Do not do evil deeds, or you will suffer greatly in the future.' I replied at the time: 'Since previous lives, I have made this my profession, and if I do not do it now, how can I survive?' Then Katyayana said to me again: 'Do you do these evil deeds more during the day or at night?' I said: 'More during the day.' He then said to me: 'If you observe the five precepts at night, you can obtain small merits.' I followed his words and observed the precepts, and now I receive such retribution, good at night and evil during the day, all due to my actions. What is the use of regret?' The man asked Yie: 'Where do you want to go?' He replied: 'To the King Sabo settlement.' The man said: 'Go from this road.' Yie then left.
After walking for a short time, he saw a tree named Bolo (Bolo), and he stayed under the tree to rest. He shook the tree, and the leaves fell. The fine ones he ate himself, and the coarse ones he gave to the donkey. Then, as night passed and day came, a bed appeared again in this place, and a man and a woman emerged, with handsome faces and wearing jeweled heavenly crowns, enjoying each other's company. Yie then thought: 'I should not stay here.'
觀他私事。」如是至暮床滅女滅，百足蟲出啖是男子，肉盡骨在。億耳念言：「我悔不問：『汝作何行今得此報，晝善夜惡？』當住待問。」夜過晝來複有床出，男出女出顏貌端正，著珠寶天冠共相娛樂。億耳往問男子：「汝作何行今獲此報，晝善夜惡？」男言：「汝何用問為？」億耳言：「意欲知之。」男言：「汝識阿濕摩伽阿槃地國中王薩薄聚落不？」答言：「識。」「是中某甲男子淫犯他婦，有長老迦旃延出入我家，我家常供給飲食衣被湯藥。億耳！爾時彼教我言：『莫作惡行，后得苦報。』我答言：『不能自抑，當可如何？』復語我言：『汝於此事何時偏多？』我言：『夜多。』時迦旃延即語我言：『受晝五戒可獲微善。』我用其言，受晝五戒，故獲斯報，晝善夜惡。悔恨先行無所復益。」男問億耳：「汝欲那去？」答言：「欲至王薩薄聚落。」男言：「從是道去。」
前行復見林樹池水清凈，億耳于中洗浴飲驢。是池邊有堂，眾寶莊嚴，億耳仰視見堂，即作是念：「我飢渴欲死，當何所在？」即便上堂，誦佛經偈：
「饑為第一病， 行為第一苦； 如是知法寶， 涅槃第一樂。」
上堂見女人坐象牙床，床腳系二餓鬼，是女識億耳字，問訊沙門億耳：「道路不極、不渴、不饑耶？」
【現代漢語翻譯】 現代漢語譯本： 『觀察他的私事。』這樣直到傍晚，床和女人都消失了，出現一隻蜈蚣啃食這個男子，肉被吃盡只剩下骨頭。億耳心想：『我後悔沒有問他：『你做了什麼行為，現在得到這樣的報應，白天行善晚上作惡？』我應當留下來等待詢問。』夜晚過去白天到來，又出現一張床，男子和女子出現，容貌端正，穿著珠寶天冠，共同娛樂。億耳前去問男子：『你做了什麼行為，現在獲得這樣的報應，白天行善晚上作惡？』男子說：『你何必問呢？』億耳說：『我想知道。』男子說：『你認識阿濕摩伽阿槃地國（Asvaka-Avanti）中的王薩薄聚落（king Sravasti）嗎？』回答說：『認識。』『那裡有個叫某甲的男子，姦淫別人的妻子，有長老迦旃延（Katyayana）出入我家，我家經常供給飲食、衣服、被褥和湯藥。億耳！那時他教導我說：『不要做惡行，以後會得到苦報。』我回答說：『我不能自制，那該怎麼辦？』他又問我：『你在這件事上什麼時候偏多？』我說：『晚上多。』當時迦旃延就告訴我：『受持白天的五戒可以獲得微小的善報。』我聽從了他的話，受持白天的五戒，所以獲得這樣的報應，白天行善晚上作惡。後悔以前的行為已經沒有什麼用了。』男子問億耳：『你想要去哪裡？』回答說：『想要去王薩薄聚落（king Sravasti）。』男子說：『從這條路去。』
向前走又看見林木茂盛，池水清澈，億耳在其中洗浴並讓驢子飲水。池邊有一座殿堂，用各種寶物裝飾，億耳抬頭看見殿堂，就想：『我飢渴將要死了，應當在哪裡呢？』就走上殿堂，誦讀佛經偈語：
『飢餓是第一種疾病，行為是第一種痛苦；像這樣知道法寶，涅槃是第一種快樂。』
上到殿堂看見一個女人坐在象牙床上，床腳繫著兩個餓鬼，這個女人認得億耳的名字，問候沙門億耳：『道路不勞累、不口渴、不飢餓嗎？』
【English Translation】 English version: 『Observe his private affairs.』 Thus, until evening, the bed and the woman disappeared, and a centipede emerged to devour the man, consuming all his flesh, leaving only bones. Ekaśruta (Ekaśruta) thought: 『I regret not asking him: 『What actions did you perform to receive such retribution, good deeds during the day and evil at night?』 I should stay and wait to inquire.』 As night passed and day came, another bed appeared, and a man and woman emerged, with upright appearances, adorned with jeweled heavenly crowns, enjoying each other's company. Ekaśruta (Ekaśruta) went to ask the man: 『What actions did you perform to receive such retribution, good deeds during the day and evil at night?』 The man said: 『Why do you need to ask?』 Ekaśruta (Ekaśruta) said: 『I wish to know.』 The man said: 『Do you know the king Sravasti (king Sravasti) in the Asvaka-Avanti (Asvaka-Avanti) country?』 He replied: 『I know it.』 『There, a man named so-and-so committed adultery with another man's wife. The elder Katyayana (Katyayana) frequented my house, and my family regularly provided food, clothing, bedding, and medicine. Ekaśruta (Ekaśruta)! At that time, he taught me: 『Do not commit evil deeds, for you will receive bitter retribution later.』 I replied: 『I cannot restrain myself, what can I do?』 He further asked me: 『When are you more inclined to do this?』 I said: 『Mostly at night.』 Then Katyayana (Katyayana) told me: 『Observing the five precepts during the day can bring slight merit.』 I followed his words and observed the five precepts during the day, hence I receive this retribution, good deeds during the day and evil at night. Regretting past actions is of no use now.』 The man asked Ekaśruta (Ekaśruta): 『Where do you wish to go?』 He replied: 『I wish to go to the king Sravasti (king Sravasti).』 The man said: 『Go by this road.』
Proceeding forward, he saw lush forests and clear ponds. Ekaśruta (Ekaśruta) bathed in them and allowed the donkey to drink. Beside the pond was a hall, adorned with various treasures. Ekaśruta (Ekaśruta) looked up at the hall and thought: 『I am dying of hunger and thirst, where should I go?』 He then ascended the hall, reciting a verse from the Buddhist scriptures:
『Hunger is the foremost disease, action is the foremost suffering; knowing the Dharma treasure in this way, Nirvana is the foremost bliss.』
Upon entering the hall, he saw a woman sitting on an ivory bed, with two hungry ghosts tied to the legs of the bed. The woman recognized Ekaśruta's (Ekaśruta) name and greeted the śrāmaṇa Ekaśruta (Ekaśruta): 『Is the road not tiring, not thirsty, not hungry?』
億耳自念：「是女人生不見我，乃識我字，何以得爾？」女即喚億耳坐，共相問訊，語女言：「貴女！乞我食。」女言：「相與。汝但莫與是二餓鬼。」億耳言：「貴女！今我饑急何能與鬼？」女即與水洗手與食，是女欲令億耳知此因緣故，小出堂外。時二餓鬼伸手語沙門億耳：「乞我一口、乞我半口，我腹中饑如火燒。」沙門億耳，先好佈施憐愍眾生，作是思惟：「我饑急辛苦，是餓鬼那得不苦！」各各與一口，是二餓鬼著食口中，是食變成膿血，少多咽還吐出，滿堂臭惡。女人還入見，臭處滿堂。女言：「我語汝莫與，何以與之？」億耳言：「姊妹！我不知是事故與。」女即除吐掃灑燒香，還坐本處。億耳語：「姊妹！更與我食。」女言：「我不惜食，設與汝者恐更與鬼，是事不可。」億耳言：「姊妹！我先不知故與，今不復爾。」是女即以水洗手與億耳食。是時更有一女來語：「貴女！與我食。」女言：「食汝常食。」作是語已，即有三锜鑊𤓥火湯沸，是女脫衣著一面入鑊中，皮肉爛盡唯有骨鎖，冷風來吹，即得出鑊還活，著衣啖其爛肉，啖已而去。億耳故食，更有女來言：「貴女！與我食。」女言：「食汝常食。」作是語竟，女變成羖羊啖草。沙門億耳如是思惟：「自疑我或人中死生此餓鬼國耶？」即語貴女
【現代漢語翻譯】 現代漢語譯本 億耳心想：『這女子從未見過我，卻認得我的字，這是怎麼回事？』女子便叫億耳坐下，互相問候。億耳對女子說：『尊貴的女子！請給我一些食物。』女子說：『可以給你。你只是不要給那兩個餓鬼。』億耳說：『尊貴的女子！我現在飢餓難耐，怎麼能給鬼呢？』女子便用水給億耳洗手，然後給他食物。這女子是想讓億耳知道這其中的因緣，所以稍微走出堂外。這時，兩個餓鬼伸手對沙門（出家人）億耳說：『給我一口，給我半口，我腹中飢餓如火燒。』沙門億耳，先前就喜歡佈施憐憫眾生，心想：『我飢餓辛苦，這些餓鬼怎麼會不痛苦！』於是各自給他們一口。這兩個餓鬼把食物放入口中，食物卻變成膿血，稍微嚥下又吐出來，滿堂臭氣熏天。女子回來，看見滿堂污穢。女子說：『我告訴過你不要給，為什麼還要給？』億耳說：『姊妹！我不知道是這樣的緣故才給的。』女子便清除嘔吐物，灑掃燒香，回到原來的位置坐下。億耳說：『姊妹！再給我一些食物。』女子說：『我不是吝惜食物，只是如果給你，恐怕你又給鬼，這事不可行。』億耳說：『姊妹！我先前不知道才給的，現在不會再這樣了。』這女子便用水洗手，然後給億耳食物。這時，又有一個女子來要食物：『尊貴的女子！給我一些食物。』女子說：『吃你常吃的食物吧。』說完這話，立刻出現三個鼎，鼎中沸騰著滾燙的湯，這女子脫下衣服，一面跳入鼎中，皮肉都爛盡，只剩下骨頭。一陣冷風吹來，她便從鼎中出來，又活了過來，穿上衣服吃那些腐爛的肉，吃完就離開了。億耳繼續吃飯，又有一個女子來要食物：『尊貴的女子！給我一些食物。』女子說：『吃你常吃的食物吧。』說完這話，那女子就變成一隻黑山羊吃草。沙門億耳這樣想著：『我懷疑自己或者是在人中死去，而生到了這餓鬼國嗎？』於是對貴女說
【English Translation】 English version Yie Er (name of a person) thought to himself: 'This woman has never seen me, yet she recognizes my writing. How could this be?' The woman then invited Yie Er to sit down, and they exchanged greetings. Yie Er said to the woman: 'Noble woman! Please give me some food.' The woman said: 'I can give you some. Just don't give it to those two hungry ghosts.' Yie Er said: 'Noble woman! I am extremely hungry now, how can I give it to ghosts?' The woman then gave Yie Er water to wash his hands and then gave him food. This woman wanted Yie Er to understand the cause and effect of this situation, so she briefly stepped outside the hall. At this time, two hungry ghosts reached out their hands and said to the Shramana (monk) Yie Er: 'Give me a mouthful, give me half a mouthful, my stomach is burning with hunger.' Shramana Yie Er, who previously liked to give alms and have compassion for all beings, thought to himself: 'I am hungry and suffering, how can these hungry ghosts not be suffering!' So he gave each of them a mouthful. When these two hungry ghosts put the food in their mouths, the food turned into pus and blood. They swallowed a little but then vomited it out, filling the hall with a foul odor. The woman returned and saw the hall filled with filth. The woman said: 'I told you not to give it to them, why did you give it?' Yie Er said: 'Sister! I didn't know that's why I gave it.' The woman then cleaned up the vomit, swept and sprinkled water, burned incense, and returned to her original seat. Yie Er said: 'Sister! Give me some more food.' The woman said: 'I am not stingy with food, but if I give it to you, I am afraid you will give it to the ghosts again, this is not acceptable.' Yie Er said: 'Sister! I didn't know before, that's why I gave it, I won't do it again.' The woman then washed her hands with water and gave Yie Er food. At this time, another woman came and asked for food: 'Noble woman! Give me some food.' The woman said: 'Eat what you usually eat.' As soon as she said this, three cauldrons appeared, filled with boiling hot soup. This woman took off her clothes and jumped into one of the cauldrons. Her skin and flesh were completely rotten, leaving only bones. A cold wind blew, and she came out of the cauldron and came back to life, put on her clothes and ate the rotten flesh, and then left. Yie Er continued to eat, and another woman came and said: 'Noble woman! Give me some food.' The woman said: 'Eat what you usually eat.' As soon as she said this, the woman turned into a nanny goat eating grass. Shramana Yie Er thought to himself: 'I suspect that I have either died in the human realm and been born into this realm of hungry ghosts?' Then he said to the noble woman
：「是何等事？」女言：「何用問為？」億耳言：「意欲得知。」女言：「汝識阿濕摩伽阿槃地，國中王薩薄聚落不？」億耳言：「識。」「是一鬼系我頭邊床腳者，是我夫某甲居士。系我腳邊床腳者，是我兒。有長老迦旃延出入我舍，受我衣服湯藥供養。是二人瞋我言：『我作財辛苦，而持與他，汝空自疲勞，後世當得膿血之報。』以是慳貪不喜佈施墮餓鬼中，是惡口業報故，與食變為膿血。」億耳言：「是女何以自啖肉？」女言：「是女我兒婦，以物與舉，或自啖若與人。我問時如是言：『我不啖不與他，若自啖、若與他者，我當自啖肉。』是故今自啖肉。」「是第二女復作何等，變作羖羊啖草？」貴女言：「是我婢，我使舂磨，或自啖、或與他。若問時言：『我不自啖、不與他，若自啖、若與他者，我後世當作羊啖草。』以是因緣今作羊啖草。」億耳言：「汝作何行？」女言：「我有少罪，我是中不久住，我此間死，當生四天王天中。汝能少為我不？」億耳言：「何等事？」女言：「王薩薄聚落中我有女，未知修善，汝還至彼，為我語是女某甲：『我見汝父母兄兄婦婢，唯汝母獨受福，餘者受罪。汝母因我語汝，莫作惡事，後世多受苦報。汝若不信汝母言，是處有藏，大有錢財，取為我作福供養僧，亦供養長老
迦旃延，殘餘可以自活。』」作是語已問億耳言：「汝欲去耶？」答言：「欲去。」女言：「汝瞑眼。」即如其言便瞑眼，須臾之頃，便於王薩薄聚落不遠置之。
是諸商客先到聚落者，諸人問之：「何以不見沙門億耳。」諸商客言：「大海中失。」是時聚落諸人聞其失億耳，舉邑啼哭如喪父母。億耳問之：「何以如此？」諸人言：「沙門億耳大海中失，以其失故啼哭相吊。」億耳即作是念：「我死訊息聞是聚落如是憂憒，若今見我必復擾動，何須復歸？彼貴女囑我語其女，當爲至彼。」億耳漸到女舍，共相問訊，語其女言：「某甲知不？我見汝父母、兄、兄婦、婢盡在餓鬼中。唯汝母獨受福，餘者受苦。汝母語汝：『莫作惡事，后受苦報。』」女言：「咄！男子，汝癡人、汝狂人，我父母佈施作福德，死必生天，何以故在餓鬼中？」億耳即語女言：「汝母言：『某處有藏，廣大錢物在中，為我作福，供養僧及長老迦旃延，殘餘自活。』」是女聞已便至藏所，發取大得錢財，得以生信，如其母敕，即以供養眾僧。是沙門億耳，先世供養佛種善根利根近見諦，以是因緣力，能得今世無漏智。是人為善根力所追，便自思惟：「愁憂我用歸家為？當往大迦旃延所。」即往到已，頭面禮竟一面坐。沙門億耳心厭本事怖畏
【現代漢語翻譯】 現代漢語譯本： 『迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱），剩餘的可以自己生活。』說完這話后，億耳（Ekashruta，佛陀弟子，以記憶力強著稱）問：『你想去嗎？』回答說：『想去。』那女子說：『你閉上眼睛。』他便按照她的話閉上眼睛，一會兒的功夫，就被安置在離王舍城（Rājagṛha）薩薄聚落（Saptagrāma）不遠的地方。 那些先到達聚落的商人，人們問他們：『為什麼沒見到沙門（Śrāmaṇa，出家修行者）億耳？』商人們說：『他在大海中失蹤了。』當時聚落里的人們聽到億耳失蹤的訊息，全城都哭泣，如同死了父母一般。億耳問他們：『為什麼這樣？』人們說：『沙門億耳在大海中失蹤了，因為他失蹤的緣故，我們才哭泣互相慰問。』億耳就想：『我死亡的訊息傳到這個聚落，他們就如此憂愁慌亂，如果現在見到我，必定更加擾動，何必再回去呢？那位貴族女子囑咐我告訴她的女兒，我應當去她那裡。』億耳逐漸到達那女子的住所，互相問候，告訴她的女兒說：『你知道嗎？我看見你的父母、哥哥、嫂子、婢女都在餓鬼（Preta）道中。只有你母親獨自享受福報，其餘的人都在受苦。你母親告訴你：『不要作惡事，以後會受到苦報。』』那女子說：『咄！男子，你真是個癡人、狂人，我的父母佈施作福德，死後必定昇天，怎麼會在餓鬼道中呢？』億耳就告訴那女子說：『你母親說：『某處有寶藏，裡面有大量的錢財，為我作福，供養僧眾以及長老迦旃延，剩餘的自己生活。』』這女子聽了之後，便到藏寶的地方，打開取出大量的錢財，因此生起了信心，按照她母親的囑咐，就用這些錢財供養眾僧。這位沙門億耳，前世供養佛，種下善根，具有敏銳的根器，接近證悟真理，因為這個因緣的力量，才能在今世獲得無漏智慧。這個人被善根的力量所追逐，便自己思惟：『愁憂地回家有什麼用呢？應當去大迦旃延那裡。』就前往到達，頭面禮拜后在一旁坐下。沙門億耳心中厭惡過去的經歷，感到恐懼。
【English Translation】 English version: 『Kātyāyana (a disciple of the Buddha, known for his skill in debate), the remainder can support themselves.』 Having said this, he asked Ekashruta (a disciple of the Buddha, known for his strong memory), 『Do you want to go?』 He replied, 『I want to go.』 The woman said, 『Close your eyes.』 He did as she said and closed his eyes. In a moment, he was placed not far from Saptagrāma (a village) in Rājagṛha (the capital city of Magadha). Those merchants who arrived at the village first were asked by the people, 『Why haven't we seen the Śrāmaṇa (wandering ascetic) Ekashruta?』 The merchants said, 『He was lost in the great sea.』 At that time, the people of the village, hearing of Ekashruta's loss, wept throughout the town as if they had lost their parents. Ekashruta asked them, 『Why is this so?』 The people said, 『The Śrāmaṇa Ekashruta was lost in the great sea, and because of his loss, we weep and console each other.』 Ekashruta then thought, 『If the news of my death causes such sorrow and confusion in this village, if they were to see me now, they would be even more disturbed. Why should I return? That noble woman instructed me to tell her daughter, and I should go to her.』 Ekashruta gradually arrived at the woman's residence, exchanged greetings, and told her daughter, 『Do you know? I saw your parents, brother, sister-in-law, and maidservant all in the realm of the Pretas (hungry ghosts). Only your mother alone enjoys blessings, while the others suffer. Your mother tells you: 『Do not do evil deeds, or you will suffer the consequences later.』』 The woman said, 『Bah! Man, you are a fool, a madman. My parents gave alms and made merit, and after death, they must have been born in heaven. How could they be in the realm of hungry ghosts?』 Ekashruta then told the woman, 『Your mother said: 『In a certain place, there is a treasure, with a large amount of money and goods inside. Make merit for me, offer it to the Sangha (monastic community) and the elder Kātyāyana, and the remainder can support yourselves.』』 Having heard this, the woman went to the treasure place, opened it, and took out a large amount of money and wealth. Because of this, she developed faith, and according to her mother's instructions, she used the money to make offerings to the Sangha. This Śrāmaṇa Ekashruta, in a previous life, made offerings to the Buddha, planted good roots, had sharp faculties, and was close to realizing the truth. Because of the power of this cause, he was able to attain non-outflow wisdom in this life. This person, pursued by the power of good roots, then thought to himself, 『What is the use of returning home with sorrow and worry? I should go to the great Kātyāyana.』 He went and arrived, prostrated himself, and sat to one side. The Śrāmaṇa Ekashruta was disgusted with his past experiences and felt fear.
世間，長老迦旃延隨順其意而為說法，即于座上得諸法清凈無垢法眼，是人見法得法知法凈法，度疑悔不信他、不隨他，立道果中得無所畏。從坐起頭面禮長老迦旃延足白言：「大德！我歸依佛、歸依法、歸依僧，我作優婆塞。憶念我，從今盡壽不殺生，心信清凈。大德！我欲善勝法中出家受具足戒作比丘，欲善勝法中行道。」迦旃延言：「沙門億耳，父母聽汝出家不？」答言：「大德！我父母未聽。」迦旃延言：「我曹法，父母不聽，不得出家受具足戒。」億耳言：「大德！我自求是事，若父母聽，當來出家受具足戒。」迦旃延言：「汝宜知是時。」億耳頭面禮長老迦旃延足即便歸家，見父母禮拜問訊。億耳父母先愁苦故失明，聞億耳從大海中安隱還歸，悲喜淚出眼還得明。億耳住過五六日已，白父母言：「聽我善勝法中出家。」父母言：「億耳！我唯有汝，本至心求愿得汝。汝不用我語入大海，得汝死訊息，愁憂故眼盲。汝今大海中安隱來還，我大歡喜眼得開視，汝今便為更生。汝受我語，則為供養我曹。我曹壽命不過幾時，若能畢我等壽不出家者，我死不恨。」億耳答言：「諾。」供養滿十二年，終父母壽，如偈說：
「生者有死， 高者亦墮； 一切皆盡， 無有常者。」
億耳澡浴，到長老
【現代漢語翻譯】 現代漢語譯本： 世尊在世時，長老迦旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱）順應那人的心意為他宣說佛法，那人當即在座位上獲得了諸法清凈無垢的法眼（Dharma-caksu，證得初果須陀洹的智慧之眼），此人因此見法、得法、知法、凈法，度脫了疑惑和後悔，不再信仰其他外道，也不再隨從他人，在修道的果位中獲得了無所畏懼的境界。他從座位上起身，以頭面頂禮長老迦旃延的雙足，說道：『大德！我歸依佛、歸依法、歸依僧，我成為優婆塞（Upasaka，在家男居士）。請您記住我，從今往後直至生命終結，我將不殺生，內心清凈而有信仰。大德！我希望在善勝法（指佛法）中出家，受持具足戒（Upasampada，比丘所受的全部戒律），成為比丘（Bhikkhu，出家男眾），在善勝法中修行。』迦旃延問道：『沙門（Sramana，出家修行者）億耳（Ekashruta，人名），你的父母允許你出家嗎？』億耳回答說：『大德！我的父母尚未允許。』迦旃延說：『我們這裡的規矩是，父母不允許，就不能出家受持具足戒。』億耳說：『大德！我會自己去請求這件事，如果父母允許，我再來出家受持具足戒。』迦旃延說：『你應該知道時機。』億耳以頭面頂禮長老迦旃延的雙足，隨即回家，見到父母，禮拜問訊。億耳的父母先前因為憂愁苦悶而失明，聽到億耳從大海中平安歸來，悲喜交加，眼淚流出，眼睛得以復明。億耳住了五六天後，對父母說：『請允許我在善勝法中出家。』父母說：『億耳！我們只有你一個孩子，當初真心誠意地祈求才得到你。你不聽我們的話進入大海，我們得到你死亡的訊息，愁憂過度以致眼睛失明。你現在從大海中平安歸來，我們非常歡喜，眼睛得以重見光明，你現在就如同我們的再生。你聽從我們的話，就是供養我們。我們的壽命不過剩下幾年，如果能陪伴我們度過餘生再出家，我們死也無憾了。』億耳回答說：『好的。』於是供養父母滿了十二年，直到父母去世，正如偈頌所說： 『生者終將死亡， 高者亦會墮落； 一切終將消逝， 沒有什麼是永恒的。』 億耳沐浴后，前往長老處
【English Translation】 English version: When the World-Honored One was alive, the Elder Katyayana (Katyayana, one of the ten great disciples of the Buddha, known for his skill in debate), in accordance with that person's intention, expounded the Dharma for him. Immediately, that person attained the pure and undefiled Dharma-caksu (Dharma-caksu, the eye of wisdom that attains the first fruit of Stream-entry) while seated. This person thus saw the Dharma, attained the Dharma, knew the Dharma, purified the Dharma, transcended doubt and regret, no longer believed in other heterodox paths, nor followed others, and attained fearlessness in the fruit of cultivation. He rose from his seat, prostrated himself with his head and face at the feet of the Elder Katyayana, and said, 'Venerable Sir! I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha. I become a Upasaka (Upasaka, a male lay devotee). Please remember me, from now until the end of my life, I will not kill, and my heart will be pure and faithful. Venerable Sir! I wish to renounce the household life in the Well-Victorious Dharma (referring to the Buddha's teachings), receive the Upasampada (Upasampada, the full ordination received by a Bhikkhu), become a Bhikkhu (Bhikkhu, an ordained male monastic), and practice the Way in the Well-Victorious Dharma.' Katyayana asked, 'Sramana (Sramana, a renunciate practitioner) Ekashruta (Ekashruta, a personal name), have your parents permitted you to renounce the household life?' Ekashruta replied, 'Venerable Sir! My parents have not yet permitted it.' Katyayana said, 'Our rule here is that if parents do not permit it, one cannot renounce the household life and receive the Upasampada.' Ekashruta said, 'Venerable Sir! I will personally request this matter. If my parents permit it, I will come again to renounce the household life and receive the Upasampada.' Katyayana said, 'You should know the right time.' Ekashruta prostrated himself with his head and face at the feet of the Elder Katyayana, and then returned home. He saw his parents and greeted them with reverence. Ekashruta's parents had previously lost their sight due to sorrow and suffering. Upon hearing that Ekashruta had returned safely from the great ocean, they were filled with both sorrow and joy, and tears flowed, restoring their sight. After Ekashruta had stayed for five or six days, he said to his parents, 'Please allow me to renounce the household life in the Well-Victorious Dharma.' His parents said, 'Ekashruta! We have only you as our child. We sincerely prayed to have you. You did not listen to us and entered the great ocean. We received news of your death, and we were so worried that we lost our sight. Now that you have returned safely from the great ocean, we are overjoyed, and our eyes have been restored. You are now like a rebirth for us. If you listen to us, you will be supporting us. Our lives are only a few years away. If you can stay with us for the rest of our lives before renouncing the household life, we will have no regrets when we die.' Ekashruta replied, 'Okay.' He then supported his parents for twelve years, until they passed away, as the verse says: 'Those who are born will die, Those who are high will also fall; Everything will come to an end, Nothing is permanent.' After bathing, Ekashruta went to the Elder
迦旃延所，頭面禮足一面坐。「大德！我今得正法信，欲佛法中出家修梵行。」長老迦旃延即與億耳出家。是時阿濕摩伽阿槃地國土少比丘，十眾難得，是沙彌夏安居過自恣竟。長老迦旃延共住弟子近住弟子，諸方來見師問訊，爾時比丘滿十眾，是時與億耳受具足戒。時諸比丘欲遊行東方國，到佛所見佛供養。億耳問諸比丘：「長老那去？」諸人言：「欲至舍衛國見佛世尊親近禮拜。」億耳言：「我亦欲去。」諸人言：「隨意。」億耳言：「小待，我辭和尚。」億耳向長老迦旃延所，頭面禮足一面坐如是言：「大德和尚，我今安居竟，欲遊行東方國土，見佛世尊親近禮拜，愿聽我去。」迦旃延言：「欲往隨意，汝當代我頭面禮佛足問訊：『少病少惱、起居輕利、安樂住不？』及余比丘如是問訊：『長老摩訶迦旃延是我和尚，阿濕摩伽阿槃地國土中，舊比丘摩摩帝、帝帝陀羅濟度我。』是長老頭面禮佛足問訊：『少病少惱、起居輕利、安樂住不？』及余比丘亦如法問訊已，從婆伽婆乞請五事：一者阿濕摩伽阿槃地國土少比丘，受具足十眾難得，愿佛聽此國少比丘受具足。二者阿濕摩伽阿槃地國土，地堅多碎石土塊，愿佛聽此國比丘著一重革屣。三者阿濕摩伽阿槃地國人，喜洗浴以水為凈，愿佛聽此國諸比丘常洗浴。四者
【現代漢語翻譯】 現代漢語譯本 迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）處，以頭面禮拜其足，在一旁坐下，說道：『大德！我現在對正法生起了信心，想要在佛法中出家，修習梵行。』長老迦旃延就為億耳（Ekashruta）剃度出家。當時阿濕摩伽（Asmaka）阿槃地（Avanti）國土的比丘很少，難以湊足十位比丘的僧團，這位沙彌（Shramanera，出家男子）安居結束后，完成了自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）。長老迦旃延與同住的弟子、親近的弟子，以及從各方前來的探望師父並問訊的比丘們在一起，那時比丘的數量才滿十位，於是為億耳授了具足戒（Upasampadā，比丘戒）。 當時，一些比丘想要前往東方國家，去佛陀那裡，瞻仰佛陀。億耳問這些比丘：『長老們要去哪裡？』眾人回答說：『想要去舍衛國（Śrāvastī），拜見佛世尊（Bhagavān），親近禮拜。』億耳說：『我也想去。』眾人說：『隨你便。』億耳說：『請稍等，我去向和尚告辭。』 億耳來到長老迦旃延處，以頭面禮拜其足，在一旁坐下，這樣說道：『大德和尚，我現在安居結束了，想要前往東方國土，拜見佛世尊，親近禮拜，希望您允許我去。』迦旃延說：『想去就去吧，你應當代替我以頭面禮拜佛足，問訊：『少病少惱、起居輕利、安樂住否？』以及向其他比丘這樣問訊：『長老摩訶迦旃延（Mahākātyāyana）是我的和尚，在阿濕摩伽阿槃地國土中，舊比丘摩摩帝（Mamati）、帝帝陀羅（Titidhara）濟度了我。』也要以頭面禮拜長老的佛足，問訊：『少病少惱、起居輕利、安樂住否？』以及向其他比丘也如法問訊后，向婆伽婆（Bhagavān，世尊）乞請五件事：第一，阿濕摩伽阿槃地國土比丘很少，受具足戒難以湊足十位比丘的僧團，希望佛陀允許這個國家比丘少的情況下也可以受具足戒。第二，阿濕摩伽阿槃地國土，地面堅硬且多碎石土塊，希望佛陀允許這個國家的比丘穿一重皮革的鞋子。第三，阿濕摩伽阿槃地國的人，喜歡洗浴，以水為潔凈，希望佛陀允許這個國家的比丘經常洗浴。第四，……』
【English Translation】 English version Kātyāyana (one of the ten great disciples of the Buddha, known for his skill in debate), bowed his head to his feet and sat to one side. 'Venerable Sir! I have now developed faith in the true Dharma and wish to renounce the world and practice the Brahmacharya (holy life) in the Buddha's Dharma.' The elder Kātyāyana then ordained Ekashruta (literally 'one who has heard only once'). At that time, there were few Bhikshus (monks) in the country of Asmaka (a region in ancient India) Avanti (an ancient Indian kingdom), and it was difficult to gather a quorum of ten. This Shramanera (novice monk) completed his Vassa (rainy season retreat) and the Pravāraṇā (invitation). Elder Kātyāyana was with his resident disciples, close disciples, and Bhikshus who came from various directions to visit and inquire after their teacher. At that time, the number of Bhikshus reached ten, and then Ekashruta received the Upasampadā (full ordination). At that time, some Bhikshus wanted to go to the eastern countries to see the Buddha and pay homage to him. Ekashruta asked these Bhikshus: 'Where are the elders going?' The people replied: 'We want to go to Śrāvastī (an ancient Indian city) to see the Bhagavan (the Blessed One), to draw near and pay homage.' Ekashruta said: 'I also want to go.' The people said: 'As you wish.' Ekashruta said: 'Please wait a moment, I will take leave of my preceptor.' Ekashruta went to Elder Kātyāyana, bowed his head to his feet, and sat to one side, saying: 'Venerable Sir, my preceptor, I have now completed the Vassa and wish to go to the eastern lands to see the Bhagavan, to draw near and pay homage. I hope you will allow me to go.' Kātyāyana said: 'Go as you wish. You should bow your head to the Buddha's feet on my behalf and inquire: 'Are you free from illness and affliction, is your movement light and easy, do you dwell in peace?' And inquire of the other Bhikshus in this way: 'Elder Mahākātyāyana is my preceptor. In the country of Asmaka Avanti, the old Bhikshus Mamati and Titidhara have helped me.' Also, bow your head to the Buddha's feet on behalf of the elder and inquire: 'Are you free from illness and affliction, is your movement light and easy, do you dwell in peace?' And after inquiring of the other Bhikshus in accordance with the Dharma, request five things from the Bhagavan: First, there are few Bhikshus in the country of Asmaka Avanti, and it is difficult to gather a quorum of ten for Upasampadā. May the Buddha allow Upasampadā to be performed in this country even with fewer Bhikshus. Second, the land of Asmaka Avanti is hard and full of broken stones and clods of earth. May the Buddha allow the Bhikshus of this country to wear single-layered leather sandals. Third, the people of Asmaka Avanti like to bathe and consider water to be purifying. May the Buddha allow the Bhikshus of this country to bathe frequently. Fourth, ...'
如東方國土，用如是麻褥覆、毛褥覆、花衣褥覆，愿佛聽阿濕摩伽阿槃地國比丘皮褥覆、羊韋、鹿韋、羖羊韋。五者有比丘遣比丘，使與他比丘衣，他不取是衣中間失，我曹當云何？億耳！汝若去東方國土，見佛世尊親近禮拜，代我如是問訊。以此五事具白世尊。」是時億耳，受長老迦旃延語誦利，從坐處起，頭面禮長老摩訶迦旃延竟已，即向自房付臥具，持衣缽遊行諸國土。
漸漸到舍衛國見佛，頭面禮足一面坐。諸佛常法，有客比丘來，以如是語問訊：「忍不？足不？安樂住不？乞食不難、道路不疲耶？」爾時佛以是語問億耳：「忍不？足不？安樂住不？乞食不難、道路不疲耶？」是比丘答言：「實忍足、安樂住、乞食不難、道路不疲。」諸佛常法，共客比丘一處宿時，敕侍者為客比丘房舍內敷床臥具。是時佛敕阿難，為客比丘房內敷床臥具。阿難如是思惟：「如佛所敕，為客比丘敷床臥具。佛世尊今日必欲與客比丘同一房舍宿。」即向佛房與客比丘敷床臥具竟，還白言：「大德！與客比丘敷床臥具竟，佛自知時。」佛從坐起向自房，到坐處敷尼師檀結加趺坐。億耳向佛房，到已頭面禮佛足，坐處敷尼師檀結加趺坐，是二人夜多坐禪默然。中夜過至后夜，佛語億耳：「汝比丘唄。」億耳發細聲，誦波羅延薩
【現代漢語翻譯】 現代漢語譯本： 『如果東方國土，用這樣的麻布褥子覆蓋、毛織褥子覆蓋、華麗的衣物褥子覆蓋，希望佛允許阿濕摩伽阿槃地國（Avanti，古印度地名）的比丘使用皮革褥子覆蓋、羊毛織物、鹿皮織物、黑山羊毛織物。如果這五種東西都有，有比丘派遣比丘，讓他把衣服送給其他比丘，但那人不接受，這衣服在中間遺失了，我們應當怎麼辦呢？億耳（Ekasruti，人名）！你如果去東方國土，見到佛世尊，親自親近禮拜，代替我這樣問候。把這五件事詳細地稟告世尊。』當時，億耳接受了長老迦旃延（Katyayana，人名）的話，背誦得很流利，從座位上起身，向長老摩訶迦旃延（Mahakatyayana，人名）頂禮后，就回到自己的房間整理臥具，帶著衣缽前往各個國土。
漸漸地到達舍衛國（Sravasti，古印度城市名）見到佛，頂禮佛足后在一旁坐下。諸佛通常的做法是，有遠來的比丘，會用這樣的話問候：『能忍受嗎？腳還好嗎？住得安樂嗎？乞食不困難嗎？路途不疲憊嗎？』當時佛用這樣的話問億耳：『能忍受嗎？腳還好嗎？住得安樂嗎？乞食不困難嗎？路途不疲憊嗎？』這位比丘回答說：『確實能忍受，腳還好，住得安樂，乞食不困難，路途不疲憊。』諸佛通常的做法是，和遠來的比丘一起住宿時，會吩咐侍者為遠來的比丘在房間里鋪設床鋪臥具。當時佛吩咐阿難（Ananda，人名），為遠來的比丘在房間里鋪設床鋪臥具。阿難這樣思惟：『如佛所吩咐，為遠來的比丘鋪設床鋪臥具。佛世尊今天必定想要和遠來的比丘在同一個房間住宿。』就前往佛的房間，為遠來的比丘鋪設好床鋪臥具后，回來稟告說：『大德！已經為遠來的比丘鋪設好床鋪臥具，佛自己知道時間。』佛從座位上起身，前往自己的房間，到達座位處，鋪上尼師檀（nisidana，坐具），結跏趺坐。億耳前往佛的房間，到達后頂禮佛足，在座位處鋪上尼師檀，結跏趺坐，這兩人夜裡大多坐禪，保持沉默。半夜過去，到了後半夜，佛對億耳說：『你比丘唱唄。』億耳發出細微的聲音，誦讀《波羅延薩》（Parayana sutra）。
【English Translation】 English version: 'If in the eastern countries, such hemp mats are used as coverings, wool mats as coverings, flowered cloth mats as coverings, may the Buddha permit the Bhikkhus (monks) of the Asmakavatideśa (Asmakavatideśa, ancient Indian country) to use leather mats as coverings, woolen fabrics, deer skin fabrics, goat hair fabrics. If these five things are available, and a Bhikkhu sends a Bhikkhu to give clothes to another Bhikkhu, but that person does not accept them, and the clothes are lost in between, what should we do? Ekasruti (Ekasruti, a name)! If you go to the eastern countries and see the Buddha, personally approach and pay homage, and on my behalf, greet him in this way. Report these five matters in detail to the Buddha.' At that time, Ekasruti accepted the words of the elder Katyayana (Katyayana, a name), recited them fluently, rose from his seat, bowed to the elder Mahakatyayana (Mahakatyayana, a name), and then returned to his room to prepare his bedding, carrying his robes and bowl to various countries.
Gradually, he arrived at Sravasti (Sravasti, ancient Indian city) and saw the Buddha, prostrated at his feet, and sat to one side. It is the usual practice of the Buddhas to greet visiting Bhikkhus with these words: 'Are you able to endure? Are your feet well? Are you dwelling in peace? Is it not difficult to beg for food? Are you not tired from the road?' At that time, the Buddha asked Ekasruti with these words: 'Are you able to endure? Are your feet well? Are you dwelling in peace? Is it not difficult to beg for food? Are you not tired from the road?' The Bhikkhu replied: 'Indeed, I am able to endure, my feet are well, I am dwelling in peace, it is not difficult to beg for food, and I am not tired from the road.' It is the usual practice of the Buddhas to instruct attendants to prepare bedding in the room for visiting Bhikkhus when they stay together. At that time, the Buddha instructed Ananda (Ananda, a name) to prepare bedding in the room for the visiting Bhikkhu. Ananda thought: 'As the Buddha has instructed, prepare bedding for the visiting Bhikkhu. The Buddha certainly wants to stay in the same room with the visiting Bhikkhu today.' He went to the Buddha's room, prepared the bedding for the visiting Bhikkhu, and then returned to report: 'Venerable Sir! The bedding has been prepared for the visiting Bhikkhu, the Buddha knows the time himself.' The Buddha rose from his seat, went to his room, arrived at the seat, spread the nisidana (nisidana, sitting cloth), and sat in the lotus position. Ekasruti went to the Buddha's room, arrived, prostrated at the Buddha's feet, spread the nisidana at the seat, and sat in the lotus position. The two of them mostly meditated in silence during the night. After midnight, in the later part of the night, the Buddha said to Ekasruti: 'You Bhikkhu, chant.' Ekasruti uttered a soft voice and recited the Parayana sutra (Parayana sutra).
遮陀舍修妒路竟，佛贊言：「善哉比丘！汝善贊法，汝能以阿槃地語聲讚誦，了了清淨盡易解，比丘汝好學好誦。」佛知故問：「汝何以晚入道？」億耳言：「大德！我久知欲患，有緣事不得出家。」即說偈言：
「已見世間過， 見法不樂漏； 聖人不樂惡， 惡人不樂善。 決定見法味， 法味息煩惱； 除熱離眾惡， 服法喜法味。」
億耳如是思惟：「是我時到，當以五事廣問世尊。」於是億耳從坐起，偏袒著衣合掌白佛言：「世尊！長老大迦旃延是我和尚，阿濕摩伽阿槃地國中，舊住摩摩帝、帝帝陀羅濟度我。稽首禮佛足問訊：『少病少惱、起居輕利、安樂住不？』及余比丘亦如法問訊。以五事廣問世尊。」佛語億耳：「汝且止，須我問時當說。」佛以是因緣會僧，會僧已告億耳：「汝所問便問。」是時憶耳白佛言：「大德！長老迦旃延是我和尚，阿濕摩伽阿槃地國土，舊比丘摩摩帝、帝帝陀羅濟度我。是長老頭面禮佛足問訊：『少病少惱、起居輕利、安樂住不？』余比丘亦如是問訊。五事廣白世尊！何等五？一者阿濕摩伽阿槃地國土比丘少，受具足十眾難得，愿佛聽此國少比丘受具足。二者阿濕摩伽阿槃地國土，地堅碎石多土塊多，愿佛聽此國土比丘著一重革屣。三者阿濕摩伽阿
【現代漢語翻譯】 現代漢語譯本： 《遮陀舍修妒路》結束后，佛陀讚歎道：『好啊，比丘！你善於讚揚佛法，你能用阿槃地（Avanti）的語言清晰、乾淨、容易理解地讚誦佛法，比丘你好好學習，好好背誦。』佛陀明知故問：『你為什麼這麼晚才入道？』億耳（Ekacakkhu）回答說：『世尊！我早就知道慾望的禍患，因為一些緣故未能出家。』隨即說了偈語： 『我已經看清世間的過患，看見佛法而不喜歡煩惱；聖人不喜好罪惡，作惡之人不喜好善良。決定體悟佛法的滋味，佛法的滋味能平息煩惱；去除熱惱，遠離各種罪惡，奉行佛法，歡喜佛法的滋味。』 億耳這樣思索：『現在是時候了，我應當用五件事廣泛地請問世尊。』於是億耳從座位上起身，袒露右肩，合掌對佛陀說：『世尊！長老大迦旃延（Mahākātyāyana）是我的和尚（Upadhyaya），在阿濕摩伽（Asmakā）阿槃地國（Avanti）中，以前住在摩摩帝（Māmakī）、帝帝陀羅（Tītīḍha）的人度化了我。頂禮佛足，問候世尊：『少病少惱、起居輕便、安樂居住嗎？』以及其餘的比丘也如法問候。用五件事廣泛地請問世尊。』佛陀對億耳說：『你先停下，等我問你的時候再說。』佛陀因為這個因緣召集僧眾，召集僧眾后告訴億耳：『你想問什麼就問吧。』這時億耳對佛陀說：『世尊！長老迦旃延是我的和尚，在阿濕摩伽阿槃地國，以前的比丘摩摩帝、帝帝陀羅度化了我。這位長老頂禮佛足，問候世尊：『少病少惱、起居輕便、安樂居住嗎？』其餘的比丘也這樣問候。用五件事廣泛地稟告世尊！哪五件事呢？第一，阿濕摩伽阿槃地國比丘少，要受具足戒（Upasampadā）十位僧人難以湊齊，希望佛陀允許這個國家用較少的比丘受具足戒。第二，阿濕摩伽阿槃地國，土地堅硬，碎石多，土塊多，希望佛陀允許這個國家的比丘穿雙層的皮鞋。第三，阿濕摩伽阿…』
【English Translation】 English version: After the conclusion of the Chatudasa Sutra, the Buddha praised, 'Excellent, Bhikshu! You are skilled in praising the Dharma. You can chant in the Avanti language, clearly, purely, and easily understood. Bhikshu, you are good at learning and reciting.' Knowing the reason, the Buddha asked, 'Why did you enter the path so late?' Ekacakkhu (One-Eyed) replied, 'Venerable Sir! I have long known the suffering of desires, but due to certain circumstances, I could not renounce the world.' Then he spoke in verse: 'Having seen the faults of the world, seeing the Dharma, not delighting in defilements; the noble do not delight in evil, the evil do not delight in good. Certainly seeing the taste of the Dharma, the taste of the Dharma calms afflictions; removing heat, departing from all evils, practicing the Dharma, delighting in the taste of the Dharma.' Ekacakkhu thought thus: 'Now is the time for me to extensively question the World-Honored One on five matters.' Then Ekacakkhu rose from his seat, bared his right shoulder, and with palms joined, said to the Buddha, 'Venerable Sir! The Elder Mahākātyāyana (Great Katyayana) is my Upadhyaya (Preceptor), in the country of Asmakā (Asmaka) Avanti (Avanti), formerly Māmakī (Mamaki) and Tītīḍha (Titidha) initiated me. I bow my head to the Buddha's feet and inquire: 'Are you free from illness and trouble, are your movements light and easy, do you dwell in peace?' And the other Bhikshus also inquire in accordance with the Dharma. I extensively ask the World-Honored One on five matters.' The Buddha said to Ekacakkhu, 'Stop for now, speak when I ask you.' The Buddha gathered the Sangha because of this cause, and after gathering the Sangha, he said to Ekacakkhu, 'Ask whatever you want to ask.' At that time, Ekacakkhu said to the Buddha, 'Venerable Sir! The Elder Katyayana is my Upadhyaya, in the country of Asmakā Avanti, the former Bhikshus Māmakī and Tītīḍha initiated me. This Elder bows his head to the Buddha's feet and inquires: 'Are you free from illness and trouble, are your movements light and easy, do you dwell in peace?' The other Bhikshus also inquire in this way. I extensively report five matters to the World-Honored One! What are the five? First, in the country of Asmakā Avanti, there are few Bhikshus, and it is difficult to gather ten monks for Upasampadā (Full Ordination). I hope the Buddha will allow fewer Bhikshus to perform Upasampadā in this country. Second, in the country of Asmakā Avanti, the land is hard, with many gravel and clods of earth. I hope the Buddha will allow the Bhikshus of this country to wear double-layered leather sandals. Third, Asmakā Av…
槃地國土人，喜洗浴以水為凈，愿佛聽此國土諸比丘常洗浴。四者大德！若東方國土用如是麻褥覆、毛褥覆、華衣褥覆，愿佛聽此國土比丘皮作褥覆、羊韋、鹿韋、羖羊韋。五者有比丘遣比丘，使與他比丘衣，他不取，是衣中間失，是中我曹當云何？」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，佛語諸比丘：「從今日聽邊國中持律第五受具足戒，是中南方白木聚落，白木聚落外是邊國也。西方有住婆羅門聚落，婆羅門聚落外是邊國。北方優尸羅山，去山不遠有蒲泉薩羅樹，薩羅樹外是邊國。東方有婆羅聚落字伽郎，伽郎外是邊國。東北方有竹河，竹河外是邊國。從今日聽阿濕摩伽阿槃地國土比丘作一重革屣，若穿破更補兩頭置中央，厚重革屣不應著、毛革屣不應著、聲革屣不應著、纏革屣不應著，一切青革屣、一切黃、一切赤、一切白、一切黑、青皮間、黃皮間、赤皮間、白皮間、黑皮間、青韋繡、黃韋繡、赤韋繡、白韋繡、黑韋繡、師子皮繡、虎皮繡、豹皮繡、獺皮繡、貓皮繡、兜羅纻屣、毳纻屣、劫貝纻、羖羊毛纻、羖羊毛縷縫屣、羖羊角革屣、廣前革屣、孔雀筋縷縫、孔雀翅雜革屣，一切種種雜色莊嚴縷繡革屣不應著。若著，犯突吉羅罪。從今日聽阿濕摩伽阿槃地國中常洗浴。如東方麻褥覆、毛褥覆、華褥覆
【現代漢語翻譯】 現代漢語譯本：槃地（Avanti）國土的人民，喜歡洗浴並用水來潔凈自身，希望佛陀允許這個國土的比丘們經常洗浴。四者，大德！如果東方國土使用麻褥覆蓋物、毛褥覆蓋物、華麗的衣物覆蓋物，希望佛陀允許這個國土的比丘們使用皮革製作的褥子覆蓋物、羊皮、鹿皮、羖羊皮。五者，有比丘派遣比丘，讓他把衣服送給其他比丘，但對方不接受，這件衣服在途中遺失，這種情況我們該怎麼辦？」佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，佛陀告訴諸位比丘：「從今天起允許邊遠地區持戒的僧侶進行第五次受具足戒（Upasampada，比丘戒），其中南方白木聚落（Bāḷakagāma），白木聚落外就是邊遠地區。西方有住著婆羅門的聚落，婆羅門聚落外就是邊遠地區。北方優尸羅山（Usīragiri），離山不遠的地方有蒲泉薩羅樹（Puṇṇasālarukkha），薩羅樹外就是邊遠地區。東方有婆羅聚落，名字叫伽郎（Kājaṅgala），伽郎外就是邊遠地區。東北方有竹河（Vettavatī nadī），竹河外就是邊遠地區。從今天起允許阿濕摩伽（Assaka）阿槃地（Avanti）國土的比丘製作單層的皮革鞋子，如果穿破了可以修補，把兩頭放在中間，厚重的皮革鞋子不應該穿、毛皮革鞋子不應該穿、發出聲音的鞋子不應該穿、纏繞的鞋子不應該穿，一切青色的皮革鞋子、一切黃色的、一切紅色的、一切白色的、一切黑色的、青色皮革相間的、黃色皮革相間的、紅色皮革相間的、白色皮革相間的、黑色皮革相間的、青色韋繡花的、黃色韋繡花的、紅色韋繡花的、白色韋繡花的、黑色韋繡花的、獅子皮繡花的、虎皮繡花的、豹皮繡花的、水獺皮繡花的、貓皮繡花的、兜羅棉（tūla）纻麻鞋、細絨纻麻鞋、劫貝（kappāsa）纻麻鞋、羖羊毛纻麻鞋、羖羊毛線縫製的鞋子、羖羊角皮革鞋子、寬頭皮革鞋子、用孔雀筋線縫製的、孔雀翅膀混合的皮革鞋子，一切用各種雜色裝飾的線繡皮革鞋子都不應該穿。如果穿了，就犯突吉羅罪（Dukkaṭa，惡作罪）。從今天起允許阿濕摩伽（Assaka）阿槃地（Avanti）國土的比丘經常洗浴。如同東方使用麻褥覆蓋物、毛褥覆蓋物、華麗的衣物覆蓋物一樣。 English version: The people of the Avanti country like to bathe and use water to purify themselves, and they wish that the Buddha would allow the bhikkhus (monks) of this country to bathe frequently. Fourthly, venerable sir! If the eastern country uses linen coverings, woolen coverings, and coverings of fine cloth, may the Buddha allow the bhikkhus of this country to use leather coverings, sheepskin, deerskin, and goatskin. Fifthly, if a bhikkhu sends another bhikkhu to give a robe to another bhikkhu, and he does not accept it, and the robe is lost in transit, what should we do in this situation?' The Buddha praised the precepts and the upholding of the precepts with various reasons and causes. After praising the precepts and the upholding of the precepts, the Buddha said to the bhikkhus: 'From today onwards, I allow those in border countries who uphold the Vinaya (monastic rules) to receive the Upasampada (full ordination) for the fifth time. Among them, Bāḷakagāma (White Wood Village) in the south, outside Bāḷakagāma is the border country. In the west, there is a village inhabited by Brahmins, outside the Brahmin village is the border country. In the north, there is Usīragiri (Usira Mountain), not far from the mountain is Puṇṇasālarukkha (Full Sal Tree), outside the Sal tree is the border country. In the east, there is a Brahmin village named Kājaṅgala, outside Kājaṅgala is the border country. In the northeast, there is the Vettavatī nadī (Bamboo River), outside the Bamboo River is the border country. From today onwards, I allow the bhikkhus of the Assaka and Avanti countries to make single-layered leather sandals. If they are worn out, they can be repaired by placing the two ends in the middle. Thick leather sandals should not be worn, woolen leather sandals should not be worn, noisy sandals should not be worn, wrapped sandals should not be worn, all blue leather sandals, all yellow, all red, all white, all black, blue leather interspersed, yellow leather interspersed, red leather interspersed, white leather interspersed, black leather interspersed, blue embroidered leather, yellow embroidered leather, red embroidered leather, white embroidered leather, black embroidered leather, lion skin embroidered, tiger skin embroidered, leopard skin embroidered, otter skin embroidered, cat skin embroidered, tūla (cotton) hemp sandals, fine wool hemp sandals, kappāsa (cotton) hemp sandals, goat wool hemp sandals, sandals sewn with goat wool thread, goat horn leather sandals, wide-toed leather sandals, those sewn with peacock tendon thread, leather sandals mixed with peacock feathers, all kinds of leather sandals decorated with various colors and embroidered threads should not be worn. If they are worn, it is an offense of Dukkaṭa (wrongdoing). From today onwards, I allow the bhikkhus of the Assaka and Avanti countries to bathe frequently. Just as in the east, linen coverings, woolen coverings, and coverings of fine cloth are used.'
【English Translation】 English version: The people of the Avanti country like to bathe and use water to purify themselves, and they wish that the Buddha would allow the bhikkhus (monks) of this country to bathe frequently. Fourthly, venerable sir! If the eastern country uses linen coverings, woolen coverings, and coverings of fine cloth, may the Buddha allow the bhikkhus of this country to use leather coverings, sheepskin, deerskin, and goatskin. Fifthly, if a bhikkhu sends another bhikkhu to give a robe to another bhikkhu, and he does not accept it, and the robe is lost in transit, what should we do in this situation?' The Buddha praised the precepts and the upholding of the precepts with various reasons and causes. After praising the precepts and the upholding of the precepts, the Buddha said to the bhikkhus: 'From today onwards, I allow those in border countries who uphold the Vinaya (monastic rules) to receive the Upasampada (full ordination) for the fifth time. Among them, Bāḷakagāma (White Wood Village) in the south, outside Bāḷakagāma is the border country. In the west, there is a village inhabited by Brahmins, outside the Brahmin village is the border country. In the north, there is Usīragiri (Usira Mountain), not far from the mountain is Puṇṇasālarukkha (Full Sal Tree), outside the Sal tree is the border country. In the east, there is a Brahmin village named Kājaṅgala, outside Kājaṅgala is the border country. In the northeast, there is the Vettavatī nadī (Bamboo River), outside the Bamboo River is the border country. From today onwards, I allow the bhikkhus of the Assaka and Avanti countries to make single-layered leather sandals. If they are worn out, they can be repaired by placing the two ends in the middle. Thick leather sandals should not be worn, woolen leather sandals should not be worn, noisy sandals should not be worn, wrapped sandals should not be worn, all blue leather sandals, all yellow, all red, all white, all black, blue leather interspersed, yellow leather interspersed, red leather interspersed, white leather interspersed, black leather interspersed, blue embroidered leather, yellow embroidered leather, red embroidered leather, white embroidered leather, black embroidered leather, lion skin embroidered, tiger skin embroidered, leopard skin embroidered, otter skin embroidered, cat skin embroidered, tūla (cotton) hemp sandals, fine wool hemp sandals, kappāsa (cotton) hemp sandals, goat wool hemp sandals, sandals sewn with goat wool thread, goat horn leather sandals, wide-toed leather sandals, those sewn with peacock tendon thread, leather sandals mixed with peacock feathers, all kinds of leather sandals decorated with various colors and embroidered threads should not be worn. If they are worn, it is an offense of Dukkaṭa (wrongdoing). From today onwards, I allow the bhikkhus of the Assaka and Avanti countries to bathe frequently. Just as in the east, linen coverings, woolen coverings, and coverings of fine cloth are used.'
，我今聽阿濕摩伽阿槃地國中，如是皮作褥覆、羊韋、鹿韋、羖羊韋。有比丘遣比丘，使與他衣，他比丘不取，是衣中間失，佛言：『若得衣，彼比丘十日應畜，若過十日犯捨墮。』」
佛婆伽婆在舍婆提國住。六群比丘爾時畜大皮、師子皮、虎皮、豹皮、獺皮、貍皮，佛言：「五大皮不應畜，若畜犯突吉羅罪。更有五皮不應畜：象皮、馬皮、狗皮、野干皮、黑鹿皮。若畜，犯突吉羅罪。」
佛在俱睒彌國。是時長老闡那有高好床，佛與阿難詣闡那房。闡那遙見佛來，見已向佛合掌如是語：「大德來入房看。」佛見闡那布高好床，見已語阿難：「是癡人！敷高好床，內爛外流。」佛種種因緣訶竟，語諸比丘：「從今日高好床不應畜，若畜犯波逸提罪。」
佛在毗耶離國。時有一惡優婆塞，與跋難陀釋子作弟子，共語恭敬更相愛念。跋難陀釋子晨朝著衣持缽至其家，惡優婆塞與布坐處，命跋難陀坐，共相問訊。其家有犢子雜色斑駁，見已即生貪心，是好可用作尼師檀。跋難陀語言：「汝犢子雜色斑駁，是可用作尼師檀。」優婆塞言：「汝須耶？」語言：「須。」即殺犢子剝皮持與，便持皮去，犢母鳴吼從后逐之。是時諸比丘，維耶離僧坊門間空地經行，遙見跋難陀來。諸比丘相語：「是跋難陀釋子無
【現代漢語翻譯】 現代漢語譯本：我現在聽聞在阿濕摩伽阿槃地國中，有這樣的用獸皮製作的坐褥，包括羊皮、鹿皮、羖羊皮（一種公羊的皮）。有比丘派遣比丘，讓他把衣服送給其他比丘，但那個比丘沒有接受，這件衣服在途中遺失了。佛說：『如果得到了衣服，那位比丘應該畜養十日，如果超過十日就犯捨墮罪。』
佛陀薄伽梵（Bhagavan，世尊）住在舍婆提國。當時，六群比丘畜養大型獸皮，如獅子皮、虎皮、豹皮、水獺皮、貍皮。佛說：『五種大型獸皮不應該畜養，如果畜養就犯突吉羅罪（Dukkata，惡作罪）。還有五種獸皮不應該畜養：象皮、馬皮、狗皮、野干皮、黑鹿皮。如果畜養，犯突吉羅罪。』
佛陀在俱睒彌國。當時，長老闡那（Channa）有一張高大精美的床，佛陀與阿難（Ananda）前往闡那的住所。闡那遠遠地看見佛陀前來，看見後向佛陀合掌，這樣說道：『大德請進入房間觀看。』佛陀看見闡那鋪設的高大精美的床，看見后對阿難說：『這個愚癡的人！鋪設高大精美的床，裡面已經腐爛，外面還在炫耀。』佛陀用各種因緣呵斥完畢，告訴眾比丘：『從今以後，高大精美的床不應該畜養，如果畜養就犯波逸提罪（Payattika，單墮罪）。』
佛陀在毗耶離國。當時，有一個惡劣的優婆塞（Upasaka，男居士），與跋難陀釋子（Bhallantika）結為師徒，互相交談恭敬，彼此愛念。跋難陀釋子早上穿好衣服，拿著缽前往他家，這個惡劣的優婆塞為他鋪設座位，請跋難陀坐下，互相問候。他家有一頭小牛，毛色雜亂斑駁，跋難陀看見后立即生起貪心，覺得這頭牛的皮可以用來製作尼師檀（Nisidana，坐具）。跋難陀說：『你的小牛毛色雜亂斑駁，可以用作尼師檀。』優婆塞問：『你需要嗎？』跋難陀說：『需要。』優婆塞就殺了小牛，剝下皮交給跋難陀，跋難陀就拿著皮走了，牛媽媽哀鳴著在後面追趕。當時，眾比丘在維耶離僧伽藍（Sangharama，僧園）的門間空地上經行，遠遠地看見跋難陀前來。眾比丘互相說道：『這個跋難陀釋子沒有'
【English Translation】 English version: Now I hear in the country of Asmaka Avanti, there are such mats made of animal skins, including sheepskin, deerskin, and goatskin (the skin of a male goat). If a Bhikkhu (monk) sends another Bhikkhu to give clothes to another Bhikkhu, but that Bhikkhu does not accept them, and the clothes are lost in transit, the Buddha said: 'If the clothes are obtained, that Bhikkhu should keep them for ten days; if he keeps them for more than ten days, he commits a Nissaggiya Pacittiya (an offense entailing forfeiture).'
The Buddha, the Blessed One (Bhagavan), was dwelling in Savatthi (Sravasti). At that time, the group-of-six Bhikkhus were keeping large animal skins, such as lion skins, tiger skins, leopard skins, otter skins, and wildcat skins. The Buddha said: 'The five large animal skins should not be kept; if kept, one commits a Dukkata (an offense of wrong-doing). There are also five other skins that should not be kept: elephant skin, horse skin, dog skin, jackal skin, and black deer skin. If kept, one commits a Dukkata.'
The Buddha was in Kosambi (Kaushambi). At that time, the elder Channa had a high and fine bed. The Buddha and Ananda went to Channa's dwelling. Channa saw the Buddha coming from afar, and upon seeing him, he greeted the Buddha with his palms together, saying: 'Venerable One, please come into the dwelling and see.' The Buddha saw the high and fine bed that Channa had laid out, and upon seeing it, he said to Ananda: 'This foolish man! He lays out a high and fine bed, but it is rotten inside and flowing out.' After the Buddha had rebuked him with various reasons, he told the Bhikkhus: 'From today onwards, high and fine beds should not be kept; if kept, one commits a Payattika (an offense requiring expiation).'
The Buddha was in Vesali (Vaishali). At that time, there was a wicked Upasaka (male lay devotee) who became a disciple of Bhallantika, and they spoke to each other respectfully and cherished each other. Bhallantika, having dressed in the morning and taken his bowl, went to his house. The wicked Upasaka prepared a seat for him, invited Bhallantika to sit down, and they exchanged greetings. In his house, there was a calf with mixed and mottled colors. Upon seeing it, Bhallantika immediately became greedy, thinking that the calf's skin could be used to make a Nisidana (sitting cloth). Bhallantika said: 'Your calf has mixed and mottled colors; it can be used as a Nisidana.' The Upasaka asked: 'Do you need it?' Bhallantika said: 'I need it.' The Upasaka then killed the calf, skinned it, and gave the skin to Bhallantika, who took the skin and left, while the calf's mother cried and followed him. At that time, the Bhikkhus were walking back and forth in the open space between the gates of the Sangharama (monastery) in Vesali, and they saw Bhallantika coming from afar. The Bhikkhus said to each other: 'This Bhallantika has no'
羞人，多有見聞疑。惡欲人，牸牛吼隨後來，必作惡事，若欲作、若已作。」漸漸到諸比丘所，問言：「長老！此牛何以從汝后鳴吼？」跋難陀向諸比丘廣說。諸比丘種種因緣訶跋難陀：「何以名比丘，故奪畜生命？汝無慈愍心。」如是種種因緣訶已，是事白佛。佛以是因緣集僧，集僧已，佛知故問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶：「何以名比丘，故奪畜生命？無憐愍心。」佛種種因緣訶已，語諸比丘：「從今日白衣舍牛皮，不應受不應坐臥。比丘家中燥牛皮，應受不應坐臥。」
佛在舍衛國。六群比丘載女乘，種種不清凈。佛言：「女乘不應載，若載得突吉羅罪。」六群比丘共女載，種種不清凈，佛言：「不應共女載，若共載得突吉羅罪。」六群比丘共女有間載，種種不清凈，佛言：「不應共女有間載，若載得突吉羅罪。」
長老畢陵伽婆蹉患眼，親里遣使兩犍牛駕車來迎長老乘車來此間治眼。答言：「佛未聽乘兩犍牛車。」以是事白佛，佛言：「聽載犍牛車，當使餘人御，不得自御。」爾時六群比丘捉牸牛尾渡河，種種不清凈，佛言：「不應捉牸牛尾渡河，若捉得突吉羅罪。若師子、虎、象、馬、牛，雄者捉尾渡河無罪。」六群比丘捉小女人手渡河，種種不清凈，佛言
【現代漢語翻譯】 現代漢語譯本： 跋難陀（Bhallantda，人名）感到羞愧，因為他有很多見聞上的疑惑。他憎惡他人，就像母牛（牸牛）的吼叫聲緊隨其後，預示著他必定會做惡事，無論是想要做還是已經做了。他漸漸來到眾比丘所在的地方，問道：『長老們！這牛為什麼在你們身後鳴叫？』跋難陀向眾比丘詳細地講述了事情的經過。眾比丘用各種理由責備跋難陀：『你身為比丘，怎麼能奪取畜生的性命？你沒有慈悲憐憫之心。』這樣用各種理由責備之後，他們將此事稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀用各種理由責備他：『你身為比丘，怎麼能奪取畜生的性命？沒有憐憫之心。』佛陀用各種理由責備之後，告訴眾比丘：『從今天起，在家居士捨棄的牛皮，不應該接受，不應該坐臥。比丘家中乾燥的牛皮，應該接受，但不應該坐臥。』 佛陀在舍衛國（Śrāvastī，古印度城市）的時候，六群比丘乘坐女人的車乘，做出各種不清凈的行為。佛陀說：『不應該乘坐女人的車乘，如果乘坐了，就犯突吉羅罪（Duṣkṛta，一種輕罪）。』六群比丘與女人同乘一輛車，做出各種不清凈的行為，佛陀說：『不應該與女人同乘一輛車，如果同乘了，就犯突吉羅罪。』六群比丘與女人之間隔開一段距離同乘一輛車，做出各種不清凈的行為，佛陀說：『不應該與女人之間隔開一段距離同乘一輛車，如果乘坐了，就犯突吉羅罪。』 長老畢陵伽婆蹉（Piliṅgavatsa，人名）患有眼疾，親屬派人用兩頭閹牛（犍牛）拉的車來迎接長老，讓他乘車到這裡來治療眼睛。長老回答說：『佛陀沒有允許乘坐兩頭犍牛拉的車。』於是將此事稟告了佛陀，佛陀說：『允許乘坐犍牛拉的車，應當讓其他人來駕車，不得自己駕車。』當時，六群比丘抓住母牛的尾巴渡河，做出各種不清凈的行為，佛陀說：『不應該抓住母牛的尾巴渡河，如果抓了，就犯突吉羅罪。如果是獅子、老虎、大象、馬、牛等雄性動物，抓住它們的尾巴渡河，就沒有罪。』六群比丘抓住小女人的手渡河，做出各種不清凈的行為，佛陀說
【English Translation】 English version: Bhallaantda (name of a person) felt ashamed because he had many doubts in his knowledge. He hated others, just like the roar of a cow (zì niú) closely followed, foreshadowing that he would definitely do evil deeds, whether he wanted to do them or had already done them. He gradually came to the place where the bhikkhus were and asked: 'Venerable elders! Why is this cow roaring behind you?' Bhallaantda explained the whole story to the bhikkhus in detail. The bhikkhus rebuked Bhallaantda for various reasons: 'As a bhikkhu, how can you take the life of a livestock? You have no compassion.' After rebuking him for various reasons, they reported the matter to the Buddha. Because of this incident, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked Bhallaantda: 'Did you really do such a thing?' Bhallaantda replied: 'Indeed, World Honored One!' The Buddha rebuked him for various reasons: 'As a bhikkhu, how can you take the life of a livestock? You have no compassion.' After rebuking him for various reasons, the Buddha told the bhikkhus: 'From today onwards, the cowhide discarded by lay people should not be accepted, and one should not sit or lie on it. The dry cowhide in a bhikkhu's home should be accepted, but one should not sit or lie on it.' When the Buddha was in Śrāvastī (ancient Indian city), the group of six bhikkhus rode in women's carriages, engaging in various impure behaviors. The Buddha said: 'One should not ride in women's carriages. If one rides in them, one commits a Duṣkṛta (a minor offense).' The group of six bhikkhus rode in the same carriage with women, engaging in various impure behaviors. The Buddha said: 'One should not ride in the same carriage with women. If one rides in the same carriage, one commits a Duṣkṛta.' The group of six bhikkhus rode in the same carriage with women, with some distance between them, engaging in various impure behaviors. The Buddha said: 'One should not ride in the same carriage with women, with some distance between them. If one rides in the same carriage, one commits a Duṣkṛta.' The elder Piliṅgavatsa (name of a person) suffered from eye disease. Relatives sent a carriage pulled by two castrated oxen (jiān niú) to welcome the elder, so that he could ride in the carriage to have his eyes treated here. The elder replied: 'The Buddha has not allowed riding in a carriage pulled by two castrated oxen.' So they reported the matter to the Buddha. The Buddha said: 'It is allowed to ride in a carriage pulled by castrated oxen, but someone else should drive the carriage, and one should not drive it oneself.' At that time, the group of six bhikkhus grabbed the tails of cows to cross the river, engaging in various impure behaviors. The Buddha said: 'One should not grab the tails of cows to cross the river. If one grabs them, one commits a Duṣkṛta. If it is a lion, tiger, elephant, horse, or bull, grabbing their tails to cross the river is not a sin.' The group of six bhikkhus grabbed the hands of young women to cross the river, engaging in various impure behaviors. The Buddha said
：「不應捉小女人手渡河，若捉小女人手渡河，得突吉羅罪。」
有諸居士婦，向阿脂羅河洗浴，脫衣岸上入水洗浴，河水卒漲漂去。爾時諸比丘，在河岸邊空地經行，時諸女人語諸比丘：「大德！見救捉我等。」諸比丘言：「姊妹！佛結戒：不應故觸女人身。」諸女人言：「大德慈悲憐愍人，何處沙門釋子中我等今為水漂是非見捉？」諸比丘不知云何？以是事白佛，佛言：「應救。」諸比丘如是捉時淫心起還放，諸女言：「大德小時莫放得到彼岸。」諸比丘不知云何？是事白佛，佛言：「雖淫心起，但捉一處莫放，到岸不應故觸。若更觸得罪。若繡畫女、木女不應故觸，觸得突吉羅罪。」
佛婆伽婆在阿羅毗國。阿羅毗諸比丘著木屐，時時到和尚阿阇梨所受經學經問經，是時精舍內曳屐踉踉作聲。有一摩呵盧比丘，蹈斷長行蟲。佛知故問阿難：「何以故精舍內曳屐聲？」阿難言：「世尊！是阿羅毗諸比丘著木屐，時時到和尚阿阇梨所受經學經問經，是故曳屐作聲。」佛以是事集僧，集僧已，知而故問諸比丘：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶：「何以名比丘，畜木屐？」種種因緣訶已，告諸比丘：「從今不得著木屐、多羅奢屐、竹屐、竹葉屐、文若屐、婆毗屐，若畜犯突吉羅罪。」
【現代漢語翻譯】 現代漢語譯本：『不應該拉著小女孩的手過河，如果拉著小女孩的手過河，會犯突吉羅罪（Dukkata，一種輕罪）。』
有一些在家信女，到阿脂羅河（Ajira River）洗澡，脫下衣服放在岸上，然後下水洗浴，河水突然上漲把她們沖走了。當時一些比丘（Bhikkhu，佛教僧侶）在河岸邊的空地上行走，那些女人對這些比丘說：『大德（Bhante，對僧侶的尊稱）！請救救我們，拉我們一把。』比丘們說：『姐妹們！佛陀（Buddha）制定了戒律：不應該故意觸控女人的身體。』女人們說：『大德慈悲憐憫世人，難道在沙門（Samana，修行者）釋子（Sakya-putra，釋迦牟尼的弟子）中，我們現在被水沖走，你們也不拉我們一把嗎？』比丘們不知道該怎麼辦。就把這件事稟告了佛陀，佛陀說：『應該救。』比丘們這樣拉著她們的時候，淫慾之心生起，就放開了手，女人們說：『大德，小時候不要放手，直到到達彼岸。』比丘們不知道該怎麼辦。就把這件事稟告了佛陀，佛陀說：『即使淫慾之心生起，也要拉住一個地方不要放手，到達岸邊后不應該故意觸控。如果再觸控就會犯戒。如果是刺繡的女人像、木頭做的女人像，不應該故意觸控，觸控了會犯突吉羅罪（Dukkata，一種輕罪）。』
佛陀（Buddha）在阿羅毗國（Alavi）。阿羅毗國（Alavi）的比丘（Bhikkhu，佛教僧侶）穿著木屐，時常到和尚（Upajjhaya，親教師）阿阇梨（Acariya，導師）那裡接受經文、學習經文、請問經文，這時精舍（Vihara，寺廟）內拖著木屐踉踉蹌蹌地發出聲音。有一位摩呵盧（Mahalu）比丘（Bhikkhu，佛教僧侶），踩斷了長行蟲。佛陀（Buddha）明知故問阿難（Ananda，佛陀的十大弟子之一）：『為什麼精舍（Vihara，寺廟）內有拖木屐的聲音？』阿難（Ananda，佛陀的十大弟子之一）說：『世尊（Bhagavan，佛陀的尊稱）！是阿羅毗國（Alavi）的比丘（Bhikkhu，佛教僧侶）穿著木屐，時常到和尚（Upajjhaya，親教師）阿阇梨（Acariya，導師）那裡接受經文、學習經文、請問經文，所以拖木屐發出聲音。』佛陀（Buddha）因為這件事召集僧眾，召集僧眾后，明知故問比丘（Bhikkhu，佛教僧侶）們：『你們確實是這樣嗎？』回答說：『確實是這樣。世尊（Bhagavan，佛陀的尊稱）！』佛陀（Buddha）用種種因緣呵斥：『憑什麼叫比丘（Bhikkhu，佛教僧侶），卻穿著木屐？』用種種因緣呵斥后，告訴比丘（Bhikkhu，佛教僧侶）們：『從今以後不得穿木屐、多羅奢屐（Tarasakha，一種用棕櫚葉製成的鞋子）、竹屐、竹葉屐、文若屐（Vennaka，一種用藤條製成的鞋子）、婆毗屐（Babbaja，一種用草製成的鞋子），如果擁有這些鞋子，就犯突吉羅罪（Dukkata，一種輕罪）。』
【English Translation】 English version: 'One should not take a small woman's hand to cross a river; if one takes a small woman's hand to cross a river, one incurs a Dukkata (a minor offense) penalty.'
Some laywomen were going to the Ajira River to bathe. They took off their clothes on the bank and entered the water to bathe. Suddenly, the river water rose and swept them away. At that time, some bhikkhus (Buddhist monks) were walking on the empty ground by the riverbank. The women said to the bhikkhus: 'Venerable sirs (Bhante, a term of respect for monks)! Please save us, grab us!' The bhikkhus said: 'Sisters! The Buddha (the Enlightened One) has established a precept: one should not intentionally touch a woman's body.' The women said: 'Venerable sirs, you are compassionate and merciful to people. Among the samanas (ascetics), disciples of Sakya (Sakya-putra, disciples of Sakyamuni), are we now to be swept away by the water and you not grab us?' The bhikkhus did not know what to do. They reported this matter to the Buddha. The Buddha said: 'You should save them.' When the bhikkhus grabbed them in this way, lustful thoughts arose, and they let go. The women said: 'Venerable sirs, don't let go while we are still young, until we reach the other shore.' The bhikkhus did not know what to do. They reported this matter to the Buddha. The Buddha said: 'Even if lustful thoughts arise, hold onto one place and do not let go. Upon reaching the shore, one should not intentionally touch them. If one touches them again, one incurs an offense. One should not intentionally touch embroidered women, or wooden women; touching them incurs a Dukkata (a minor offense) penalty.'
The Buddha (the Enlightened One) was in Alavi. The bhikkhus (Buddhist monks) in Alavi wore wooden sandals. They often went to their Upajjhaya (preceptor) and Acariya (teacher) to receive the scriptures, study the scriptures, and ask about the scriptures. At that time, the sound of dragging sandals echoed in the Vihara (monastery). A certain Mahalu bhikkhu (Buddhist monk) stepped on and broke a long-bodied insect. The Buddha (the Enlightened One), knowing this, asked Ananda (one of the ten principal disciples of the Buddha): 'Why is there the sound of dragging sandals in the Vihara (monastery)?' Ananda (one of the ten principal disciples of the Buddha) said: 'World Honored One (Bhagavan, a title for the Buddha)! It is because the bhikkhus (Buddhist monks) in Alavi are wearing wooden sandals and often go to their Upajjhaya (preceptor) and Acariya (teacher) to receive the scriptures, study the scriptures, and ask about the scriptures, that the sound of dragging sandals is made.' The Buddha (the Enlightened One), because of this matter, assembled the Sangha (the monastic community). Having assembled the Sangha (the monastic community), knowing this, he asked the bhikkhus (Buddhist monks): 'Is this really so?' They replied: 'It is so, World Honored One (Bhagavan, a title for the Buddha)!' The Buddha (the Enlightened One), using various reasons, rebuked them: 'Why are you called bhikkhus (Buddhist monks), yet you wear wooden sandals?' Having rebuked them using various reasons, he told the bhikkhus (Buddhist monks): 'From now on, you must not wear wooden sandals, Tarasakha sandals (a type of shoe made from palm leaves), bamboo sandals, bamboo leaf sandals, Vennaka sandals (a type of shoe made from rattan), or Babbaja sandals (a type of shoe made from grass). If you possess these sandals, you incur a Dukkata (a minor offense) penalty.'
長老跋提，從高貴中出家，是人本白衣時，著欽婆羅屐，如本法畜欽婆羅屣。諸居士譏嫌訶責：「沙門釋子自稱善好有德，著欽婆羅屐，如王如大臣。」有諸比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧，集僧已，佛知故問：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣訶：「何以名比丘，著欽婆羅屐？」種種因緣訶已，語諸比丘：「從今日欽婆羅屐不應著，若著犯突吉羅罪。」
佛在王舍城瞻卜國，中有長者子，字沙門二十億。是人棄二十億金、舍瞻卜城五百聚落，阿尼目佉出家，徒跣空地經行，足下血出遍流經行地，經行此頭彼頭烏啄血，佛與阿難到是處見是事。佛知故問阿難：「誰是處經行地血流漫？」阿難答言：「世尊！是瞻卜國中長者子，字沙門二十億，棄二十億金、舍闡卜城五百聚落，阿尼目佉出家。徒跣經行，足下血流遍經行地，經行此頭彼頭烏啄血。」佛以是事集僧，集僧已，佛知故問：「汝實爾不？」答言：「實爾。世尊！」佛言：「沙門！汝能著一重經行革屣不？」答言：「不能。」佛言：「何以不能？」答言：「世尊！我儻有同守戒，諸比丘當言：『瞻卜國中長者子，字沙門二十億，棄二十億金、舍瞻卜城五百聚落，阿尼目佉出家，而染著一重革
【現代漢語翻譯】 現代漢語譯本：
長老跋提（Bhaddiya，一位長老的名字），出身高貴，出家前是居士時，穿著欽婆羅屐（Ciṃbalā，一種用粗毛氈製成的鞋子），就像按照規定可以使用的欽婆羅屣（Ciṃbalā，另一種鞋子的名稱）一樣。一些居士譏諷責備說：『沙門釋子（Śramaṇa Śākyaputra，釋迦牟尼佛的弟子）自稱善良有德，卻穿著欽婆羅屐，像國王或大臣一樣。』一些少欲知足、奉行頭陀行（dhūta，苦行）的比丘聽到這件事後感到慚愧，於是將此事稟告了佛陀。佛陀因此因緣召集僧眾，召集完畢后，佛陀明知故問：『你確實如此嗎？』跋提回答說：『確實如此，世尊！』佛陀用各種理由呵斥他：『憑什麼你被稱為比丘，卻穿著欽婆羅屐？』用各種理由呵斥完畢后，佛陀告訴眾比丘：『從今天起，不應該穿著欽婆羅屐，如果穿著，就犯突吉羅罪（duḥkṛta，一種輕罪）。』 佛陀在王舍城（Rājagṛha）的瞻卜國（Campā）時，那裡有一位長者（gṛhapati，富有的居士）的兒子，名叫沙門二十億（Śramaṇa Koṭiviṃśa，名字的意思是『沙門二十億』）。這個人捨棄了二十億金錢，放棄了瞻卜城的五百個聚落，以阿尼目佉（Anīmukha，一種出家的方式）的方式出家。他光著腳在空地上行走，腳下的血流遍了整個行走的地方，烏鴉啄食著他行走之處的血跡。佛陀與阿難（Ānanda，佛陀的侍者）來到這裡，看到了這件事。佛陀明知故問阿難：『是誰在這裡行走，以至於血流滿地？』阿難回答說：『世尊！是瞻卜國中的長者之子，名叫沙門二十億，他捨棄了二十億金錢，放棄了瞻卜城的五百個聚落，以阿尼目佉的方式出家。他光著腳行走，腳下的血流遍了整個行走的地方，烏鴉啄食著他行走之處的血跡。』佛陀因為這件事召集僧眾，召集完畢后，佛陀明知故問：『你確實如此嗎？』沙門二十億回答說：『確實如此，世尊！』佛陀問：『沙門！你能穿一雙經行用的革屣（鞋子）嗎？』沙門二十億回答說：『不能。』佛陀問：『為什麼不能？』沙門二十億回答說：『世尊！如果我穿了，那些與我一同守戒的比丘會說：『瞻卜國中的長者之子，名叫沙門二十億，他捨棄了二十億金錢，放棄了瞻卜城的五百個聚落，以阿尼目佉的方式出家，卻貪戀一雙革屣。』
【English Translation】 English version:
Elder Bhaddiya (Bhaddiya, name of an elder), who had renounced from nobility, when he was a layman, used to wear Ciṃbalā shoes (Ciṃbalā, a type of shoe made of coarse felt), just like Ciṃbalā slippers (Ciṃbalā, another type of shoe) that are allowed according to the rules. Some laypeople ridiculed and criticized him, saying: 'The Śramaṇa Śākyaputras (Śramaṇa Śākyaputra, disciples of Śākyamuni Buddha) claim to be virtuous and good, yet they wear Ciṃbalā shoes, like kings or ministers.' Some monks who were content with little, practicing dhūta (dhūta, ascetic practices), felt ashamed upon hearing this and reported the matter to the Buddha. The Buddha, because of this reason, gathered the Sangha (Sangha, monastic community). After gathering the Sangha, the Buddha knowingly asked: 'Is it true that you did this?' Bhaddiya replied: 'It is true, O Blessed One!' The Buddha scolded him for various reasons: 'Why are you called a monk, yet you wear Ciṃbalā shoes?' After scolding him for various reasons, the Buddha told the monks: 'From today onwards, you should not wear Ciṃbalā shoes. If you wear them, you will commit a duḥkṛta offense (duḥkṛta, a minor offense).' The Buddha was in Rājagṛha (Rājagṛha) in the country of Campā (Campā). There was a son of a gṛhapati (gṛhapati, wealthy householder) named Śramaṇa Koṭiviṃśa (Śramaṇa Koṭiviṃśa, name meaning 'Śramaṇa Twenty-Billion'). This person abandoned twenty billion gold coins, gave up five hundred settlements in the city of Campā, and renounced in the manner of Anīmukha (Anīmukha, a type of renunciation). He walked barefoot on the open ground, and the blood from his feet flowed all over the walking area. Crows pecked at the blood where he walked. The Buddha and Ānanda (Ānanda, Buddha's attendant) came to this place and saw this. The Buddha knowingly asked Ānanda: 'Who is walking here, causing blood to flow all over the ground?' Ānanda replied: 'O Blessed One! It is the son of a wealthy householder in the country of Campā, named Śramaṇa Koṭiviṃśa, who abandoned twenty billion gold coins, gave up five hundred settlements in the city of Campā, and renounced in the manner of Anīmukha. He walks barefoot, and the blood from his feet flows all over the walking area. Crows peck at the blood where he walks.' The Buddha gathered the Sangha because of this matter. After gathering the Sangha, the Buddha knowingly asked: 'Is it true that you did this?' Śramaṇa Koṭiviṃśa replied: 'It is true, O Blessed One!' The Buddha asked: 'Śramaṇa! Can you wear a pair of leather sandals (shoes) for walking?' Śramaṇa Koṭiviṃśa replied: 'I cannot.' The Buddha asked: 'Why can't you?' Śramaṇa Koṭiviṃśa replied: 'O Blessed One! If I wear them, those monks who observe the precepts with me will say: 'The son of a wealthy householder in the country of Campā, named Śramaṇa Koṭiviṃśa, who abandoned twenty billion gold coins, gave up five hundred settlements in the city of Campā, and renounced in the manner of Anīmukha, is now attached to a pair of leather sandals.'
屣。』若佛聽一切比丘著，我當著。」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽著一重經行革屣，若破補兩頭置中央，厚重革屣不應著、毛革屣不應著、聲革屣不應著、纏革屣不應著、一切青一切黃、一切赤、一切白、一切黑革屣不應著。青皮間、黃皮間、赤皮間、白皮間、黑皮間、青皮繡、黃皮繡、赤皮繡、白皮繡、黑皮繡、師子皮繡、虎皮繡、豹皮繡、獺皮繡、貓皮繡、兜羅纻屐、毳纻屐、劫貝纻屣、羖羊毛纻屣、羖羊毛縷縫屣、羖羊角屣、廣前屣、孔雀筋縫屣、孔雀翅縫屣，一切雜色革屣不應著。若著，犯突吉羅罪。」
佛在舍衛國東園摩伽羅母堂上，晡時從禪起下堂，在露地經行。是時諸比丘著革屣隨佛經行，佛顧視，見諸比丘著革屣隨佛經行，語諸比丘：「有外道出家師，弟子尊重恭敬師故，不著革屣從師經行，何況多陀阿伽度、阿羅訶、三藐三佛陀，汝曹著革屣隨佛經行。」佛種種因緣訶已，語諸比丘：「從今佛前不得著革屣。和尚、阿阇梨一切上座前、佛塔中、得道塔中、溫室講堂、食廚門間禪窟、大小便處、洗大小便處、洗浴處、一切多眾行處，不應著革屣。若著犯突吉羅罪。」
佛在舍衛國。長老畢陵伽婆蹉病眼痛，徒跣入聚落，蹴石傷腳增益眼痛，以是事語
【現代漢語翻譯】 現代漢語譯本： 『如果佛允許所有比丘穿鞋，我就穿。』佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，告訴眾比丘：『從今以後允許穿單層的經行革屣（皮革鞋），如果破損可以修補，將破損處放在中間。厚重的革屣不應穿、毛革屣不應穿、發出聲響的革屣不應穿、纏繞的革屣不應穿、全青色、全黃色、全紅色、全白色、全黑色的革屣都不應穿。青色皮相間的、黃色皮相間的、紅色皮相間的、白色皮相間的、黑色皮相間的、青色皮繡花的、黃色皮繡花的、紅色皮繡花的、白色皮繡花的、黑色皮繡花的、獅子皮繡花的、虎皮繡花的、豹皮繡花的、水獺皮繡花的、貓皮繡花的、兜羅纻屐（用兜羅棉和苧麻製成的鞋）、毳纻屐（用細絨和苧麻製成的鞋）、劫貝纻屣（用木棉和苧麻製成的鞋）、羖羊毛纻屣（用黑山羊毛和苧麻製成的鞋）、羖羊毛縷縫屣（用黑山羊毛線縫製的鞋）、羖羊角屣（用黑山羊角製作的鞋）、廣前屣（鞋頭寬大的鞋）、孔雀筋縫屣（用孔雀筋縫製的鞋）、孔雀翅縫屣（用孔雀翅膀縫製的鞋），一切雜色革屣都不應穿。如果穿了，就犯突吉羅罪（一種輕罪）。』
佛陀在舍衛國（Śrāvastī）東園的摩伽羅母堂上，傍晚時分從禪定中起身，走下堂，在露天的地方經行。當時，一些比丘穿著革屣跟隨佛陀經行，佛陀回頭看見這些比丘穿著革屣跟隨自己經行，就對眾比丘說：『有外道的出家師父，他們的弟子因為尊重恭敬師父的緣故，都不穿革屣跟隨師父經行，更何況是如來（Tathāgata）、阿羅漢（Arhat）、正等覺（Samyaksaṃbuddha）的我，你們竟然穿著革屣跟隨我經行。』佛陀以種種因緣呵斥之後，告訴眾比丘：『從今以後在佛陀面前不得穿革屣。在和尚（Upadhyaya）、阿阇梨（Ācārya）、一切上座（長老）面前、佛塔（Buddha-stūpa）中、得道塔中、溫室講堂、廚房門口、禪窟、大小便處、洗大小便處、洗浴處、一切多人行走的地方，都不應穿革屣。如果穿了，就犯突吉羅罪。』
佛陀在舍衛國（Śrāvastī）。長老畢陵伽婆蹉（Piṇḍola-Bhāradvāja）因為眼痛，光著腳進入村落，被石頭硌傷了腳，加重了眼痛。他將這件事告訴了
【English Translation】 English version: 'If the Buddha allows all bhikshus (monks) to wear shoes, then I will wear them.' The Buddha, through various reasons, praised the precepts, praised upholding the precepts. Having praised the precepts and upholding the precepts, he said to the bhikshus: 'From now on, you are allowed to wear single-layered leather sandals (krakśiras) for walking. If they are broken, they can be repaired by placing the broken part in the middle. Thick and heavy leather sandals should not be worn, furry leather sandals should not be worn, noisy leather sandals should not be worn, entangled leather sandals should not be worn, all-blue, all-yellow, all-red, all-white, all-black leather sandals should not be worn. Leather sandals with blue leather in between, yellow leather in between, red leather in between, white leather in between, black leather in between, blue leather embroidered, yellow leather embroidered, red leather embroidered, white leather embroidered, black leather embroidered, lion skin embroidered, tiger skin embroidered, leopard skin embroidered, otter skin embroidered, cat skin embroidered, sandals made of cotton and ramie (兜羅纻屐), sandals made of wool and ramie (毳纻屐), sandals made of kapok and ramie (劫貝纻屣), sandals made of goat wool and ramie (羖羊毛纻屣), sandals stitched with goat wool threads (羖羊毛縷縫屣), sandals made of goat horns (羖羊角屣), sandals with wide fronts (廣前屣), sandals stitched with peacock tendons (孔雀筋縫屣), sandals stitched with peacock feathers (孔雀翅縫屣), all kinds of multi-colored leather sandals should not be worn. If you wear them, you commit a dukkruta (突吉羅) offense (a minor offense).'
The Buddha was in Śrāvastī (舍衛國), at the Migāramātupāsāda (摩伽羅母堂) in the Eastern Garden. In the evening, he arose from meditation, descended from the hall, and walked in the open air. At that time, some bhikshus were wearing leather sandals and following the Buddha as he walked. The Buddha looked back and saw the bhikshus wearing leather sandals and following him, and said to the bhikshus: 'There are non-Buddhist ascetics whose disciples, out of respect and reverence for their teachers, do not wear leather sandals when following their teachers. How much more so should you not wear leather sandals when following the Tathāgata (多陀阿伽度), Arhat (阿羅訶), Samyaksaṃbuddha (三藐三佛陀)?' After rebuking them for various reasons, the Buddha said to the bhikshus: 'From now on, you must not wear leather sandals in the presence of the Buddha. In the presence of the Upadhyaya (和尚), Ācārya (阿阇梨), all senior monks (上座), in the Buddha-stūpa (佛塔), in the enlightenment-stūpa, in the warm lecture hall, at the entrance of the kitchen, in the meditation cave, in the lavatory, in the washing area for the lavatory, in the bathing area, and in all places where many people walk, you should not wear leather sandals. If you wear them, you commit a dukkruta offense.'
The Buddha was in Śrāvastī (舍衛國). The elder Piṇḍola-Bhāradvāja (畢陵伽婆蹉) had a painful eye condition. He entered the village barefoot, and a stone injured his foot, which aggravated his eye pain. He told about this matter to
諸比丘，諸比丘以是事白佛。佛以是因緣集僧，集僧已，佛知故問畢陵伽婆蹉：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽著一重革屣入聚落，厚重革屣不應著、毛革屣不應著，乃至種種雜色縷縫革屣不應著。若著，犯突吉羅罪。」
佛在舍衛國。諸比丘露地洗腳，以腳指行、腳跟行、或登樹葉行、若石上跳行，入戶床上坐；或時用草、若衣、若弊納拭腳。住處諸草、若衣、弊納，狼藉在地，臥具垢臭。爾時有一居士，請佛及僧明日食，佛默然受。居士知佛受請，從坐起頭面禮足繞佛而去，到自舍具多美飲食、氣味香潔辦具竟，敷坐處遣人白佛：「時到！食具已辦，佛自知時。」諸比丘至居士舍，佛自房住迎食分。諸佛常法，如是遊觀看諸比丘房，持戶鉤處處大房、別房遍諸房看。開一房見草及衣、弊納狼籍在地，臥具垢臭。佛入房安徐舉被褥出床榻，棄地草及衣、弊納，掃房中塗地竟。還內被褥床榻，閉戶下橝，向自房到坐處，敷尼師檀結加趺坐。是時中間，居士見僧坐已，自行澡水，自手與種種多美飲食氣味香潔。僧自恣飽滿已，持獨坐床是中坐欲聞法。上座說法已次第而去，還到精舍頭面禮佛足一面坐。諸佛常法，比丘食還，歡喜軟語如是問
【現代漢語翻譯】 現代漢語譯本： 諸位比丘，有比丘將此事稟告了佛陀。佛陀因為這件事召集僧眾，召集完畢后，佛陀明知故問畢陵伽婆蹉（一個比丘的名字）: 『你真的這樣做了嗎？』 他回答說：『確實如此，世尊！』 佛陀用各種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒完畢后，告訴諸位比丘：『從今以後允許穿著單層皮革的鞋子進入村落，但不應該穿著厚重的皮革鞋子、毛皮鞋子，乃至各種雜色絲線縫製的鞋子。如果穿著，就犯突吉羅罪（一種輕罪）。』
佛陀住在舍衛國（古印度王國）。諸位比丘在露天洗腳，用腳趾行走、用腳後跟行走、或者攀登樹葉行走、或者在石頭上跳躍行走，進入房間后就坐在床上；有時用草、或者衣服、或者破布擦腳。住所里的各種草、或者衣服、破布，雜亂地丟在地上，臥具又臟又臭。當時有一位居士，邀請佛陀和僧眾明天去他家吃飯，佛陀默默地接受了邀請。居士知道佛陀接受了邀請，從座位上起身，頭面禮拜佛足后繞佛離去，回到自己的住所準備了許多美味的飲食、氣味芬芳潔凈的食物，準備完畢后，鋪設好座位，派人稟告佛陀：『時間到了！食物已經準備好了，請佛陀自行決定時間。』 諸位比丘來到居士的住所，佛陀自己拿著迎食的缽。諸佛通常的做法是，這樣巡視觀看諸位比丘的房間，拿著門閂到處檢視大房間、單獨的房間，檢視所有的房間。打開一間房間，看見草和衣服、破布雜亂地丟在地上，臥具又臟又臭。佛陀進入房間，慢慢地拿起被褥，搬出床榻，丟棄地上的草和衣服、破布，打掃房間，塗抹地面完畢后，放回被褥床榻，關上門，放下門閂，回到自己的房間，走到座位處，鋪上尼師檀（坐具），結跏趺坐。這時，居士看見僧眾已經坐好，親自端來洗手水，親手供養各種美味的飲食，氣味芬芳潔凈。僧眾各自隨意吃飽后，拿著獨坐的床，坐在其中想要聽聞佛法。上座說法完畢后，依次離去，回到精舍，頭面禮拜佛足后在一旁坐下。諸佛通常的做法是，比丘們吃完飯回來后，用歡喜柔和的語言這樣詢問
【English Translation】 English version: Monks, the monks reported this matter to the Buddha. Because of this, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked Pilinga Vaccha (name of a monk): 'Is it true that you did this?' He replied: 'It is true, O Blessed One!' The Buddha praised the precepts and the upholding of the precepts with various reasons. After praising the precepts and the upholding of the precepts, he told the monks: 'From now on, it is permitted to wear single-layered leather sandals when entering villages, but you should not wear heavy leather sandals, fur sandals, or even sandals sewn with various colored threads. If you wear them, you will commit a Dukkhata offense (a minor offense).'
The Buddha was staying in Shravasti (an ancient Indian kingdom). The monks were washing their feet in the open, walking on their toes, walking on their heels, or climbing on leaves, or jumping on stones, and then entering the room and sitting on the bed; sometimes they used grass, or clothes, or rags to wipe their feet. The various grasses, clothes, and rags in the dwelling were scattered on the ground, and the bedding was dirty and smelly. At that time, there was a householder who invited the Buddha and the Sangha to his house for a meal the next day. The Buddha silently accepted the invitation. The householder knew that the Buddha had accepted the invitation, so he rose from his seat, bowed his head to the Buddha's feet, circumambulated the Buddha, and left. He returned to his residence and prepared many delicious foods, fragrant and clean. After preparing everything, he laid out the seats and sent someone to inform the Buddha: 'It is time! The food is ready, please decide the time yourself.' The monks arrived at the householder's residence, and the Buddha himself took the alms bowl to receive the food. It is the usual practice of the Buddhas to inspect the rooms of the monks in this way, holding the door latch and looking at the large rooms, the individual rooms, and all the rooms. Opening one room, he saw grass, clothes, and rags scattered on the ground, and the bedding was dirty and smelly. The Buddha entered the room, slowly picked up the bedding, moved the bed out, discarded the grass, clothes, and rags on the ground, swept the room, and plastered the ground. After finishing, he put back the bedding and the bed, closed the door, put down the latch, returned to his own room, went to his seat, spread out the Nishidan (sitting cloth), and sat in the lotus position. At this time, the householder saw that the Sangha had already sat down, so he personally brought water for washing hands, and personally offered various delicious foods, fragrant and clean. After the Sangha had eaten their fill, they took the solitary bed and sat on it, wanting to hear the Dharma. After the senior monk finished speaking the Dharma, they left in order, returned to the monastery, bowed their heads to the Buddha's feet, and sat to one side. It is the usual practice of the Buddhas to ask the monks in this way with joyful and gentle words after they have returned from their meal.
：「諸比丘美食飽滿不？」爾時諸比丘還，佛以如是語問：「諸比丘美食飽滿不？」答言：「飽滿。」佛言：「我今日持戶鉤處處大房別房遍諸房看。開一房戶，見草及衣、弊納狼藉在地，臥具垢臭。是事不是。汝曹云何不愛護僧臥具？諸居士婆羅門血肉乾竭、佈施作福，諸比丘是中應少受善愛護。」佛種種因緣訶已，語諸比丘：「從今聽一重洗腳革屣，若穿更補兩頭置中央。厚重革屣不應著，乃至種種雜色縷縫革屣不應著。若著，犯突吉羅罪。」
佛在舍衛國。有一比丘失一重洗腳革屣，比丘到居士所乞言：「我失一重洗腳革屣，汝與我。」居士約敕皮師：「汝與是比丘作一重革屣，我與汝價。」是皮師以厚重革屣貴直二、三錢，不肯與作一重革屣。比丘到皮師所索，皮師不與作。比丘不得，還從居士求言：「居士！是皮師竟不與我作一重革屣。」居士言：「大德！我已約敕，不肯與我當云何？汝能著厚重革屣不？」比丘如是思惟：「我當壞厚重革屣作一重革屣著。」是比丘持縷錐往祇桓門間，欲壞厚重革屣作一重革屣。佛食后彷徉經行，往到是處，見是比丘門下坐。佛知故問比丘：「汝作何等？」答言：「世尊！我失一重洗腳革屣，我從居士乞。居士約敕皮師令作言：『與是比丘作一重洗腳革屣，我與汝價
【現代漢語翻譯】 現代漢語譯本： 『各位比丘，你們吃飽了嗎？』當時，各位比丘回來后，佛陀這樣問：『各位比丘，你們吃飽了嗎？』他們回答說：『吃飽了。』佛陀說：『我今天拿著戶鉤，到處檢視大的房間和小的房間，走遍所有的房間。打開一間房門，看見草和衣服、破舊的衲衣雜亂地堆在地上，臥具又臟又臭。這像話嗎？你們為什麼不愛護僧團的臥具呢？各位居士和婆羅門耗盡血汗佈施作福，各位比丘應該少取用，好好愛護。』佛陀用種種因緣責備他們后，告訴各位比丘：『從今以後，允許穿單層的洗腳鞋，如果穿破了可以修補，把破損處放在中間。不應該穿厚重的鞋子，乃至各種雜色線縫製的鞋子都不應該穿。如果穿了，就犯突吉羅罪（Dukkata，惡作罪）。』
佛陀在舍衛國（Śrāvastī）的時候，有一位比丘遺失了一雙單層的洗腳鞋。這位比丘到一位居士那裡乞求說：『我遺失了一雙單層的洗腳鞋，請你給我一雙。』居士囑咐皮匠說：『你給這位比丘做一雙單層的鞋子，我給你工錢。』這位皮匠認為厚重的鞋子貴，能值二三錢，不願意做單層的鞋子。比丘到皮匠那裡索要，皮匠不給他做。比丘沒有辦法，回去向居士求助說：『居士！這位皮匠始終不肯給我做單層的鞋子。』居士說：『大德！我已經囑咐過了，他不肯做，我該怎麼辦呢？你能穿厚重的鞋子嗎？』比丘這樣想：『我應該把厚重的鞋子拆開，做成單層的鞋子來穿。』這位比丘拿著線和錐子來到祇桓（Jetavana）的門邊，想要拆開厚重的鞋子做成單層的鞋子。佛陀飯後悠閒地經行，走到這個地方，看見這位比丘坐在門下。佛陀明知故問比丘：『你在做什麼？』他回答說：『世尊！我遺失了一雙單層的洗腳鞋，我向居士乞求。居士囑咐皮匠讓他做，說：『給這位比丘做一雙單層的洗腳鞋，我給你工錢。』
【English Translation】 English version: 『Are you full of good food, monks?』 At that time, the monks returned, and the Buddha asked with such words: 『Are you full of good food, monks?』 They replied, 『We are full.』 The Buddha said, 『Today, I held a door hook and looked everywhere in the large rooms and separate rooms, throughout all the rooms. Opening one room's door, I saw grass and clothes, tattered patched robes scattered on the ground, and the bedding was filthy and smelly. Is this proper? Why do you not cherish the Sangha's bedding? Laypeople and Brahmins exhaust their blood and flesh to give alms and make merit; the monks should take sparingly and cherish it well.』 After rebuking them with various reasons, the Buddha told the monks: 『From now on, you are allowed to wear single-layered washing sandals. If they are worn out, you can repair them, placing the repairs in the middle. You should not wear thick and heavy sandals, nor sandals sewn with various colored threads. If you wear them, you commit a Dukkata (惡作罪) offense.』
When the Buddha was in Śrāvastī (舍衛國), there was a monk who lost a pair of single-layered washing sandals. The monk went to a layperson and begged, saying, 『I have lost a pair of single-layered washing sandals; please give me a pair.』 The layperson instructed a leatherworker, 『Make a pair of single-layered sandals for this monk, and I will pay you.』 The leatherworker thought that thick and heavy sandals were expensive, worth two or three coins, and was unwilling to make single-layered sandals. The monk went to the leatherworker to ask for them, but the leatherworker would not make them. The monk had no choice but to return to the layperson and plead, 『Layperson! The leatherworker still refuses to make single-layered sandals for me.』 The layperson said, 『Venerable! I have already instructed him, but he refuses to do it. What should I do? Can you wear thick and heavy sandals?』 The monk thought, 『I should take apart the thick and heavy sandals and make them into single-layered sandals to wear.』 The monk took thread and an awl to the gate of Jetavana (祇桓), intending to take apart the thick and heavy sandals to make single-layered sandals. The Buddha, after his meal, was leisurely walking and arrived at that place, seeing the monk sitting under the gate. The Buddha knowingly asked the monk, 『What are you doing?』 He replied, 『World Honored One! I have lost a pair of single-layered washing sandals, and I begged from a layperson. The layperson instructed the leatherworker to make them, saying, 『Make a pair of single-layered washing sandals for this monk, and I will pay you.』』
。』是皮師以厚重革屣貴直二、三錢故，不肯與我作一重革屣。我到皮師所重索，皮師故不與我。我不得已還從居士乞，語言：『居士！是皮師竟不與我一重革屣。』居士言：『我已約敕，不肯與汝，我當云何？』便語我言：『汝能著厚重革屣不？』我如是思惟：『當壞作一重洗腳革屣。』」佛語比丘：「莫壞厚重革屣。何以故？不堅牢故。從今聽作破染著凈。若有人施厚重革屣，還令主著行，下至二、三步，如是得畜。」
佛在王舍城。六群比丘，以佛聽著破染著凈革屣故，求種種雜色革屣畜。有時六群比丘，到諸釋子邊乞革屣。若主不與，一比丘高舉、一比丘脫取。以是事故，釋子恒不敢出，恐六群比丘脫我革屣故。諸居士譏嫌訶責：「沙門釋子自稱善好有德，著種種雜色莊嚴革屣，如王、如大臣。」有比丘少欲知足行頭陀，聞是事心慚愧，以是事具白佛。佛以是因緣集僧。集僧已，佛知故問六群比丘：「汝實爾不？」答言：「實爾。世尊！」佛以種種因緣訶：「何以名比丘，著種種雜色莊嚴革屣？」種種因緣訶已，語諸比丘：「若有一重革屣，若有破染著凈厚重革屣聽畜，一切雜色莊嚴革屣不應著。若著，犯突吉羅罪。」
佛在舍衛國，自恣竟夏末月，與大比丘眾遊行諸國。有一比丘，手捉革屣跛
{ "translations": [ "現代漢語譯本：』是因為做鞋匠認為厚重的皮鞋值二三枚錢，所以不肯給我做一雙。我到做鞋匠那裡再次索要，做鞋匠還是不肯給我。我不得已只好回去向居士乞討，說道：『居士！那個做鞋匠最終還是不肯給我一雙皮鞋。』居士說：『我已經囑咐過了，他不肯給你，我又能怎麼樣呢？』便對我說：『你能穿厚重的皮鞋嗎？』我這樣想：『不如把它拆了做成一雙洗腳用的皮鞋。』」佛對比丘說：「不要拆壞厚重的皮鞋。為什麼呢？因為它不堅固。從今以後允許把破損的皮鞋修補染色后穿。如果有人施捨厚重的皮鞋，還讓施主穿著走幾步，哪怕兩三步，這樣就可以接受供養。」", "佛在王舍城（Rājagṛha）。六群比丘（Chabbaggiya），因為佛允許穿破損修補染色后的皮鞋，就尋求各種雜色的皮鞋來蓄積。有時六群比丘到各位釋迦族（Śākya）人那裡乞討皮鞋。如果主人不給，一個比丘就高高舉起（要搶），一個比丘就脫下（主人的）皮鞋。因為這件事，釋迦族人總是害怕出門，害怕六群比丘脫他們的皮鞋。各位居士譏諷責罵：『沙門釋子（Śrāmaṇa）自稱善良有德，卻穿著各種雜色裝飾華麗的皮鞋，像國王、大臣一樣。』有一位少欲知足、奉行頭陀（dhūta）行的比丘，聽到這件事後感到慚愧，就把這件事詳細地告訴了佛。佛因為這件事召集僧眾。召集僧眾后，佛明知故問六群比丘：『你們真的這樣做了嗎？』回答說：『確實如此，世尊！』佛用各種因緣呵斥：『憑什麼你們被稱為比丘，卻穿著各種雜色裝飾華麗的皮鞋？』用各種因緣呵斥后，告訴各位比丘：『如果只有一雙皮鞋，或者有破損修補染色后的厚重皮鞋，可以允許穿著，一切雜色裝飾華麗的皮鞋不應該穿。如果穿了，就犯突吉羅（dukkata）罪。』", "佛在舍衛國（Śrāvastī），自恣（Pravāraṇā）結束后夏末月，與大比丘眾一起遊歷各國。有一位比丘，手裡拿著皮鞋，一瘸一拐地走著。" ], "english_translations": [ "English version: 'It's because the leatherworker values heavy leather shoes at two or three coins, so he's unwilling to make me a pair. I went to the leatherworker to ask again, but he still wouldn't give them to me. I had no choice but to go back to the householder and beg, saying, 'Householder! That leatherworker ultimately won't give me a pair of leather shoes.' The householder said, 'I've already instructed him, but he's unwilling to give them to you, so what can I do?' Then he said to me, 'Can you wear heavy leather shoes?' I thought to myself, 'I might as well take them apart and make a pair of washing shoes.'" The Buddha said to the monks, 'Do not destroy heavy leather shoes. Why? Because they are not sturdy. From now on, it is permitted to repair and dye worn-out shoes and wear them clean. If someone donates heavy leather shoes, have the donor wear them and walk a few steps, even two or three steps, and then you may accept the offering.'", "The Buddha was in Rājagṛha (王舍城). The Chabbaggiya (六群比丘) monks, because the Buddha allowed wearing repaired and dyed worn-out leather shoes, sought various colored leather shoes to accumulate. Sometimes the Chabbaggiya monks went to the Śākya (釋迦) people to beg for leather shoes. If the owner didn't give them, one monk would raise his hand (to grab), and another monk would take off (the owner's) shoes. Because of this, the Śākya people were always afraid to go out, fearing that the Chabbaggiya monks would take off their shoes. The householders ridiculed and scolded, 'The Śrāmaṇa (沙門) monks claim to be virtuous, yet they wear various colored and ornate leather shoes, like kings and ministers.' One monk who was content with little and practiced dhūta (頭陀) heard about this and felt ashamed, so he told the Buddha about it in detail. Because of this, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked the Chabbaggiya monks, 'Did you really do this?' They replied, 'Indeed, World-Honored One!' The Buddha scolded them for various reasons, 'Why are you called monks, yet you wear various colored and ornate leather shoes?' After scolding them for various reasons, he told the monks, 'If you only have one pair of leather shoes, or if you have repaired and dyed worn-out heavy leather shoes, you may wear them, but you should not wear any colored and ornate leather shoes. If you wear them, you will commit a dukkata (突吉羅) offense.'", "The Buddha was in Śrāvastī (舍衛國). After the Pravāraṇā (自恣) ceremony at the end of the summer retreat, he traveled to various countries with a large group of monks. There was one monk who was holding leather shoes in his hand and limping." ] }
行。佛見是比丘，知而故問：「比丘！何以手捉革屣跛行？」答言：「世尊！我革屣內鼻堅，足指間破，痛故跛行。」佛言：「應用軟物作。」(七法中皮革法第五竟)
十誦律卷第二十五 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十六(第四誦之六)
後秦北印度三藏弗若多羅譯
七法中醫藥法第六
佛在王舍城，秋時諸比丘冷熱發癖癊患動，食不能飽羸瘦少色力。佛見諸比丘羸瘦少色力，佛知故問阿難：「諸比丘何以羸瘦少色力？」阿難白佛言：「世尊！諸比丘秋時冷熱發、癖癊患動食不能飽，是故羸瘦少色力。」爾時世尊作是念：「當以何藥與服令差色力還復？若食粗飯、麨糒不能益身，當聽服四種含消藥：酥、油、蜜、石蜜。」佛以是因緣故集僧，集僧已，告諸比丘：「從今日聽諸病比丘服四種含消藥：酥、油、蜜、石蜜。」爾時諸比丘中前服，過中不服，猶故羸瘦少色力。佛見已復問阿難：「諸比丘何以故羸瘦？」答言：「世尊！世尊雖聽病比丘服四種含消藥，諸比丘中前服，過中不服，是以猶故羸瘦。」佛以是因緣集僧，集僧已佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，告諸比丘：「從今日聽四種含消藥中前、中后自恣服。」
佛在舍
【現代漢語翻譯】 現代漢語譯本：佛陀看見這位比丘，明知故問：『比丘！你為何手拿著鞋子，跛著腳走路？』比丘回答說：『世尊！我的鞋子裡面的鼻堅（鞋子內部堅硬的部分），磨破了腳趾之間，因為疼痛所以跛著腳走路。』佛陀說：『應該用柔軟的物品來製作鞋子。』（七法中皮革法第五完畢）
《十誦律》卷第二十五 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第二十六（第四誦之六）
後秦北印度三藏弗若多羅譯
七法中醫藥法第六
佛陀在王舍城（Rājagṛha），秋天的時候，眾比丘因為冷熱而引發癖癊（指體內氣血不調的疾病）等疾病，飲食不足，身體羸弱，氣色和體力都很差。佛陀看見眾比丘身體羸弱，氣色和體力都很差，明知故問阿難（Ānanda）：『眾比丘為何身體羸弱，氣色和體力都很差？』阿難稟告佛陀說：『世尊！眾比丘在秋天的時候，因為冷熱而引發癖癊等疾病，飲食不足，所以身體羸弱，氣色和體力都很差。』當時世尊心想：『應當用什麼藥物給他們服用，才能使他們痊癒，恢復氣色和體力呢？如果吃粗飯、麥粉等食物不能滋養身體，應當允許他們服用四種含消藥（指可以含化吸收的藥物）：酥（澄清的奶油）、油、蜜（蜂蜜）、石蜜（冰糖）。』佛陀因為這個因緣而召集僧眾，召集僧眾后，告訴眾比丘：『從今天起，允許生病的比丘服用四種含消藥：酥、油、蜜、石蜜。』當時眾比丘只在中午之前服用，過了中午就不服用，仍然身體羸弱，氣色和體力都很差。佛陀看見后，又問阿難：『眾比丘為何仍然身體羸弱？』阿難回答說：『世尊！世尊雖然允許生病的比丘服用四種含消藥，但眾比丘只在中午之前服用，過了中午就不服用，因此仍然身體羸弱。』佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴眾比丘：『從今天起，允許（服用）四種含消藥，中午之前、中午、中午之後都可以隨意服用。』
佛陀在舍（Śrāvastī）
【English Translation】 English version: The Buddha saw this Bhikkhu (monk), and knowing the reason, deliberately asked: 'Bhikkhu! Why are you holding your leather shoes and walking with a limp?' The Bhikkhu replied: 'Venerable Sir! The 'nasal firmness' (the hard part inside the shoe) of my leather shoes has broken between my toes, and because of the pain, I am walking with a limp.' The Buddha said: 'You should make them with soft materials.' (The fifth of the seven rules, the leather rule, ends here.)
Vinaya in Ten Recitations, Scroll 25 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 26 (Sixth of the Fourth Recitation)
Translated by Tripiṭaka Dharmagupta from Northern India of the Later Qin Dynasty
The Sixth of the Seven Rules, the Medicine Rule
The Buddha was in Rājagṛha (王舍城). In the autumn, the Bhikkhus (比丘) suffered from illnesses such as 'pǐ yìn' (癖癊, referring to diseases caused by imbalance of qi and blood) due to the cold and heat. They could not eat enough, and were weak, with poor complexion and strength. Seeing that the Bhikkhus were weak, with poor complexion and strength, the Buddha, knowing the reason, deliberately asked Ānanda (阿難): 'Why are the Bhikkhus weak, with poor complexion and strength?' Ānanda reported to the Buddha: 'Venerable Sir! In the autumn, the Bhikkhus suffer from illnesses such as 'pǐ yìn' due to the cold and heat. They cannot eat enough, so they are weak, with poor complexion and strength.' At that time, the World Honored One thought: 'What medicine should I give them to take so that they can recover and regain their complexion and strength? If eating coarse rice and wheat flour cannot nourish their bodies, I should allow them to take four kinds of 'han xiao' medicines (含消藥, medicines that can be dissolved and absorbed): ghee (酥, clarified butter), oil, honey (蜜), and rock sugar (石蜜, crystal sugar).' Because of this reason, the Buddha gathered the Sangha (僧眾). After gathering the Sangha, he told the Bhikkhus: 'From today onwards, sick Bhikkhus are allowed to take four kinds of 'han xiao' medicines: ghee, oil, honey, and rock sugar.' At that time, the Bhikkhus only took them before noon and did not take them after noon, so they were still weak, with poor complexion and strength. Seeing this, the Buddha asked Ānanda again: 'Why are the Bhikkhus still weak?' Ānanda replied: 'Venerable Sir! Although the World Honored One has allowed sick Bhikkhus to take four kinds of 'han xiao' medicines, the Bhikkhus only take them before noon and do not take them after noon, so they are still weak.' Because of this reason, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha praised the precepts and the upholding of the precepts in various ways. After praising the precepts and the upholding of the precepts, he told the Bhikkhus: 'From today onwards, you are allowed to take the four kinds of 'han xiao' medicines freely before noon, at noon, and after noon.'
The Buddha was in Śrāvastī (舍)
衛國。是時長老畢陵伽婆蹉目痛，藥師語言：「以羅散禪涂眼。」答言：「佛未聽我等以羅散禪涂眼。」諸比丘以是事白佛，佛言：「聽以羅散禪涂眼。」是長老以羅散禪盛著缽中半缽鍵镃小鍵镃，絡囊懸象牙杙上。取藥時流污壁及臥具，房舍中臭穢，佛言：「應用函盛。」雖盛不覆，土塵墮中，用時增益眼痛，佛言：「應作蓋蓋。」直動脫，佛言：「子口合作。」是時諸比丘，用鳥翮、雞翮、孔雀尾著眼藥，眼痛更增，佛言：「用匕。」長老優波離問佛：「應用何等物作匕？」佛言：「若鐵、若銅、若貝、若象牙、若角、若木、若瓦。」
佛在毗耶離國住，是地鹹溼，諸比丘病疥、膿血流污安陀會如水漬。佛知故問，問諸比丘：「何以污安陀會如水漬？」諸比丘言：「世尊！我曹病疥，膿血流出污安陀會。」佛言：「從今日聽諸病疥比丘用苦藥涂。」長老優波離問佛：「何等苦藥？」佛言：「拘賴阇樹、拘波羅樹、拘真利他樹、師羅樹、波伽羅樹、波尼無祇倫陀樹。」諸比丘不曉搗磨，佛言：「聽石磨。」石磨藥墮地，佛言：「聽石臼杵搗。」諸比丘手壞，佛言：「聽作木杵。」作木杵不曉作，捉處手上下脫，佛言：「中央令細。」所搗藥粗，佛言：「應簁令細，以油涂瘡，以藥坌上。」
佛在舍衛國
【現代漢語翻譯】 現代漢語譯本 在衛國的時候，長老畢陵伽婆蹉（Pilindavatsa，一位長老的名字）眼睛疼痛，藥師說：『用羅散禪（rosana-sena，一種眼藥）涂眼睛。』畢陵伽婆蹉回答說：『佛陀沒有允許我們用羅散禪涂眼睛。』眾比丘將此事稟告佛陀，佛陀說：『允許用羅散禪涂眼睛。』這位長老用缽盛了半缽鍵镃（kenji，不確定含義）和小鍵镃（small kenji，不確定含義），用絡囊懸掛在象牙杙上。取藥的時候，藥液流出污染了墻壁和臥具，房間里變得臭穢。佛陀說：『應該用盒子盛放。』即使盛放在盒子裡，也經常沒有蓋好，塵土掉進去，用的時候反而加重了眼痛。佛陀說：『應該做個蓋子蓋上。』蓋子容易滑動脫落，佛陀說：『應該做成子母口配合的。』當時，一些比丘用鳥的羽毛、雞的羽毛、孔雀的尾毛蘸眼藥，結果眼痛更加嚴重。佛陀說：『用藥匙。』長老優波離（Upali，佛陀的弟子）問佛陀：『應該用什麼材料做藥匙？』佛陀說：『可以用鐵、銅、貝殼、象牙、角、木頭或瓦片。』 佛陀住在毗耶離國（Vaisali，古印度城市）的時候，那裡的土地潮濕，眾比丘生了疥瘡，膿血流出，污染了安陀會（antarvasa，內衣），就像被水浸泡過一樣。佛陀明知故問，問眾比丘：『為什麼安陀會像被水浸泡過一樣？』眾比丘說：『世尊！我們生了疥瘡，膿血流出，污染了安陀會。』佛陀說：『從今天起，允許生疥瘡的比丘用苦藥塗抹。』長老優波離問佛陀：『哪些是苦藥？』佛陀說：『拘賴阇樹（kurara-ja tree，不確定含義）、拘波羅樹（ku-para tree，不確定含義）、拘真利他樹（ku-jinari-ta tree，不確定含義）、師羅樹（sira tree，不確定含義）、波伽羅樹（pakara tree，不確定含義）、波尼無祇倫陀樹（pani-ni-qi-lun-tuo tree，不確定含義）。』眾比丘不擅長搗磨，佛陀說：『允許用石磨。』石磨磨出的藥掉在地上，佛陀說：『允許用石臼和杵搗。』眾比丘的手磨壞了，佛陀說：『允許做木杵。』做了木杵，卻不知道怎麼做，握的地方手容易上下滑動脫落，佛陀說：『中間要做得細一些。』搗出來的藥太粗糙，佛陀說：『應該用篩子篩細，用油塗在瘡上，再把藥粉撒上去。』 佛陀住在舍衛國（Sravasti，古印度城市）。
【English Translation】 English version At the time when the Buddha was in the country of Wei, the elder Pilindavatsa (Pilindavatsa, name of an elder) had sore eyes. The physician said, 'Apply rosana-sena (rosana-sena, a type of eye medicine) to the eyes.' He replied, 'The Buddha has not permitted us to apply rosana-sena to the eyes.' The monks reported this matter to the Buddha, who said, 'It is permitted to apply rosana-sena to the eyes.' This elder filled a bowl with half a bowl of kenji (kenji, uncertain meaning) and small kenji (small kenji, uncertain meaning), and hung it in a net bag on an ivory peg. When taking the medicine, it dripped and stained the walls and bedding, and the room became smelly. The Buddha said, 'It should be stored in a box.' Even when stored in a box, it was often not covered, and dust fell into it, which made the eye pain worse when used. The Buddha said, 'A lid should be made to cover it.' The lid easily slipped off, so the Buddha said, 'It should be made with a mortise and tenon joint.' At that time, some monks used bird feathers, chicken feathers, and peacock tail feathers to apply the eye medicine, which made the eye pain even worse. The Buddha said, 'Use a spoon.' The elder Upali (Upali, a disciple of the Buddha) asked the Buddha, 'What material should be used to make the spoon?' The Buddha said, 'It can be made of iron, copper, shell, ivory, horn, wood, or tile.' When the Buddha was staying in the country of Vaisali (Vaisali, an ancient Indian city), the land there was damp, and the monks suffered from scabies. Pus and blood flowed out, staining their antarvasa (antarvasa, underwear) as if soaked in water. The Buddha, knowing this, asked the monks, 'Why is your antarvasa like it has been soaked in water?' The monks said, 'Venerable One! We are suffering from scabies, and pus and blood are flowing out, staining our antarvasa.' The Buddha said, 'From today onwards, monks suffering from scabies are permitted to apply bitter medicine.' The elder Upali asked the Buddha, 'What are the bitter medicines?' The Buddha said, 'Kurara-ja tree (kurara-ja tree, uncertain meaning), ku-para tree (ku-para tree, uncertain meaning), ku-jinari-ta tree (ku-jinari-ta tree, uncertain meaning), sira tree (sira tree, uncertain meaning), pakara tree (pakara tree, uncertain meaning), pani-ni-qi-lun-tuo tree (pani-ni-qi-lun-tuo tree, uncertain meaning).' The monks were not skilled at grinding, so the Buddha said, 'It is permitted to use a stone mill.' The medicine ground by the stone mill fell on the ground, so the Buddha said, 'It is permitted to use a stone mortar and pestle.' The monks' hands were damaged, so the Buddha said, 'It is permitted to make a wooden pestle.' They made a wooden pestle, but did not know how to make it, and their hands easily slipped up and down where they held it. The Buddha said, 'Make the middle thinner.' The ground medicine was too coarse, so the Buddha said, 'It should be sifted to make it finer, oil should be applied to the sores, and then the medicine powder should be sprinkled on top.' The Buddha was staying in Sravasti (Sravasti, an ancient Indian city).
。長老施越狂病，受他語：「啖生肉、飲血狂病當差。」施越語諸比丘：「我狂受他語啖生肉飲血，我今當云何？」諸比丘以是事白佛。佛以是因緣集僧，集僧已，佛知故問，問施越：「汝實狂受他語啖生肉飲血，語諸比丘：『我今當云何？』汝實作是事不？」答言：「實作。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今日若有如是病，聽啖生肉、飲血，應屏處啖，莫令人見。」
佛在舍衛國，共大眾夏安居。是時長老畢陵伽婆蹉，王舍城夏安居。是長老多知多識，多得酥、油、蜜、石蜜，盛著大小缽、大小鍵镃中，絡結懸象牙杙上，取時流出污壁臥具房舍臭穢。有諸比丘共行弟子近住弟子，取酥、油、蜜、石蜜，舉殘惡捉不受、內宿合置一器中啖。諸佛常法，兩時大會：春末月、夏末月。春末月諸方國比丘來詣佛所，聽佛說法夏安居樂，是初大會。夏末月安居竟，過三月作衣畢，持衣缽漸漸遊行，來詣佛所：「我久不見佛，久不見修伽陀。」是第二大會。諸比丘王舍城安居訖，過三月作衣竟，與衣缽俱漸漸遊行，來詣佛所，頭面禮佛足一面坐。諸佛常法，有客比丘來，如是問：「忍不？足不？安樂住不？乞食不難、道路不疲耶？」今佛亦如是。佛問客比丘：「忍不？足不？安樂住不
【現代漢語翻譯】 現代漢語譯本：長老施越（Shi Yue）得了狂病，聽信他人之言：『吃生肉、喝血，狂病就能好。』施越對比丘們說：『我因狂病聽信他人之言，吃了生肉、喝了血，我現在該怎麼辦？』眾比丘將此事稟告佛陀。佛陀因此事召集僧眾，召集完畢后，佛陀明知故問，問施越：『你確實因為狂病聽信他人之言，吃了生肉、喝了血，並對比丘們說：「我現在該怎麼辦？」你確實做了此事嗎？』施越回答說：『確實做了，世尊！』佛陀以種種因緣讚揚戒律、讚揚持戒，讚揚戒律、讚揚持戒完畢后，對比丘們說：『從今日起，若有人患有此類疾病，允許吃生肉、喝血，但應在隱蔽之處食用，不要讓人看見。』 佛陀在舍衛國（Shewei Country），與大眾一起進行夏季安居。當時，長老畢陵伽婆蹉（Pilengqie Poqie）在王舍城（Wangshe City）進行夏季安居。這位長老博學多識，得到很多酥油（Su You）、油（You）、蜂蜜（Fengmi）、石蜜（Shimi），盛放在大小缽（Da Xiao Bo）、大小鍵镃（Da Xiao Jianzi）中，用繩索懸掛在象牙杙（Xiangya Yi）上，取用時流出，弄髒墻壁、臥具、房舍，散發臭味。有些比丘和隨行弟子、近住弟子，取用酥油、油、蜂蜜、石蜜，將剩餘的、不好的東西收集起來，不接受過夜的食物，混合放在一個容器中食用。諸佛通常的規矩是，一年有兩次大會：春末月、夏末月。春末月，各方國家的比丘來到佛陀處，聽佛說法，享受夏季安居的快樂，這是第一次大會。夏末月，安居結束后，經過三個月製作袈裟完畢，拿著袈裟和缽，漸漸地，來到佛陀處：『我很久沒見到佛陀了，很久沒見到修伽陀（Xiujiatuo）了。』這是第二次大會。在王舍城安居的比丘們，安居結束后，經過三個月製作袈裟完畢，帶著袈裟和缽，漸漸地，來到佛陀處，頭面頂禮佛足，在一旁坐下。諸佛通常的規矩是，有客比丘來，會這樣問：『是否安忍？是否充足？是否安樂居住？乞食是否不難？道路是否不疲憊？』現在佛陀也這樣問。佛陀問客比丘：『是否安忍？是否充足？是否安樂居住？』
【English Translation】 English version: The elder Shi Yue, suffering from madness, was told, 'Eating raw meat and drinking blood will cure the madness.' Shi Yue said to the monks, 'Due to my madness, I listened to others and ate raw meat and drank blood. What should I do now?' The monks reported this matter to the Buddha. The Buddha gathered the Sangha because of this. After gathering the Sangha, the Buddha knowingly asked Shi Yue, 'Did you indeed, due to your madness, listen to others and eat raw meat and drink blood, and say to the monks, "What should I do now?" Did you actually do this?' Shi Yue replied, 'I did, World Honored One!' The Buddha praised the precepts and the upholding of the precepts in various ways. After praising the precepts and the upholding of the precepts, he said to the monks, 'From today onwards, if anyone has such a disease, they are allowed to eat raw meat and drink blood, but they should eat it in a secluded place, so that people do not see it.' The Buddha was in Shewei Country, spending the summer retreat with the assembly. At that time, the elder Pilengqie Poqie was spending the summer retreat in Wangshe City. This elder was very knowledgeable and had obtained a lot of ghee (Su You), oil (You), honey (Fengmi), and rock candy (Shimi), which he stored in large and small bowls (Da Xiao Bo) and large and small containers (Da Xiao Jianzi), hanging them with ropes on ivory pegs (Xiangya Yi). When taking them, they would spill out, staining the walls, bedding, and rooms, emitting a foul odor. Some monks and accompanying disciples, and nearby residing disciples, would take the ghee, oil, honey, and rock candy, collect the leftovers and bad portions, not accepting overnight food, and mix them together in one container to eat. It is the usual practice of all Buddhas to have two major assemblies each year: at the end of spring and at the end of summer. At the end of spring, monks from various countries come to the Buddha's place to listen to the Buddha's teachings and enjoy the summer retreat. This is the first assembly. At the end of summer, after the retreat ends and the robes are made after three months, they gradually , carrying their robes and bowls, and come to the Buddha's place: 'I haven't seen the Buddha for a long time, I haven't seen the Sugata (Xiujiatuo) for a long time.' This is the second assembly. The monks who spent the summer retreat in Wangshe City, after the retreat ended and the robes were made after three months, gradually , carrying their robes and bowls, and came to the Buddha's place, prostrated at the Buddha's feet, and sat to one side. It is the usual practice of all Buddhas that when guest monks come, they will ask: 'Is it bearable? Is it sufficient? Are you living comfortably? Is it not difficult to beg for food? Are the roads not tiring?' Now the Buddha also asked in this way. The Buddha asked the guest monks: 'Is it bearable? Is it sufficient? Are you living comfortably?'
？乞食不難、道路不疲耶？」諸比丘言：「忍足、安樂住、乞食不難、道路不疲。」以是事向佛廣說。佛以是因緣集僧，集僧已，佛種種因緣訶諸比丘：「我憐愍諸病比丘，聽服四種含消藥：酥、油、蜜、石蜜，而舉殘惡捉，不從凈人受內宿。」種種因緣訶已，語諸比丘：「從今病比丘聽服四種含消藥，一受已七日自恣服，若過七日，犯尼薩耆波逸提。」
佛在舍衛國。長老疑離越見作石蜜若面、若細糠、若焦土、若炱煤合煎，見已語諸比丘：「諸長老！是石蜜若面、若細糠、若焦土、若炱煤合煎，不應過中啖。」諸比丘以是事白佛。佛以是因緣集僧，集僧已，佛知故問，問疑離越：「汝實見作石蜜若面、若細糠、若焦土、若炱煤合煎，語諸比丘：『不應過中啖。』不？」答曰：「實爾。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽作石蜜若面、若細糠、若焦土、若炱煤合煎。若中前應啖，過中不得啖。」
佛在舍衛國。時長老舍利弗病風冷，藥師言：「應服蘇提羅漿。」舍利弗言：「佛未聽我服蘇提羅漿。」諸比丘以是事白佛，佛言：「從今聽服蘇提羅漿。」長老優波離問佛：「用何等物作蘇提羅漿？」佛言：「以大麥去粗皮，不破少煮，著一器中湯浸令酢。晝受晝服、夜
【現代漢語翻譯】 現代漢語譯本：『乞討不難嗎？路途不疲憊嗎？』眾比丘回答說：『忍耐足夠，安樂居住，乞討不難，路途不疲憊。』他們將此事詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集完畢后，佛陀用各種理由責備眾比丘：『我憐憫生病的比丘，允許他們服用四種含化消食的藥物：酥油、食用油、蜂蜜、石蜜（一種冰糖），但你們卻拿取剩餘的、不好的東西，不從清凈的人那裡接受隔夜的食物。』用各種理由責備完畢后，佛陀告訴眾比丘：『從今以後，生病的比丘可以服用四種含化消食的藥物，一次接受后可以隨意服用七天，如果超過七天，就犯了尼薩耆波逸提（一種戒律）。』 佛陀在舍衛國（Śrāvastī）。長老疑離越（Saṃgharakṣita）看見有人用石蜜（Śilāmadhu），或者麵粉，或者細糠，或者焦土，或者炱煤混合煎煮，看見后告訴眾比丘：『各位長老！這石蜜，或者麵粉，或者細糠，或者焦土，或者炱煤混合煎煮的東西，不應該過中午食用。』眾比丘將此事稟告佛陀。佛陀因為這件事召集僧眾，召集完畢后，佛陀明知故問，問疑離越：『你確實看見有人用石蜜，或者麵粉，或者細糠，或者焦土，或者炱煤混合煎煮，然後告訴眾比丘：『不應該過中午食用。』是這樣嗎？』疑離越回答說：『確實是這樣，世尊！』佛陀用各種理由讚揚戒律、讚揚持戒，讚揚完畢后，告訴眾比丘：『從今以後，允許用石蜜，或者麵粉，或者細糠，或者焦土，或者炱煤混合煎煮。如果在中午之前應該食用，過了中午就不得食用。』 佛陀在舍衛國。當時，長老舍利弗（Śāriputra）得了風寒，藥師說：『應該服用蘇提羅漿（Sūtirodaya）。』舍利弗說：『佛陀沒有允許我服用蘇提羅漿。』眾比丘將此事稟告佛陀，佛陀說：『從今以後，允許服用蘇提羅漿。』長老優波離（Upāli）問佛陀：『用什麼東西製作蘇提羅漿？』佛陀說：『用大麥去掉粗皮，不要弄破，稍微煮一下，放在一個容器中用熱水浸泡使之變酸。白天接受白天服用，晚上
【English Translation】 English version: 'Is begging not difficult? Is the road not tiring?' The bhikkhus replied, 'Patience is sufficient, dwelling in peace is easy, begging is not difficult, and the road is not tiring.' They reported this matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha, and after gathering, the Buddha rebuked the bhikkhus with various reasons: 'I have compassion for the sick bhikkhus, and I allow them to take four kinds of dissolving medicines: ghee, oil, honey, and rock candy (Śilāmadhu), but you take the remaining and bad things, and do not receive overnight food from pure people.' After rebuking with various reasons, the Buddha told the bhikkhus: 'From now on, sick bhikkhus can take four kinds of dissolving medicines, and after receiving them once, they can take them freely for seven days. If it exceeds seven days, they will commit Nissaggiya Pacittiya (a type of monastic offense).' The Buddha was in Śrāvastī (舍衛國). The elder Saṃgharakṣita (疑離越) saw someone cooking rock candy (Śilāmadhu 石蜜), or flour, or fine bran, or burnt soil, or soot mixed together. After seeing it, he told the bhikkhus: 'Elders! This rock candy, or flour, or fine bran, or burnt soil, or soot mixed together, should not be eaten after noon.' The bhikkhus reported this matter to the Buddha. Because of this matter, the Buddha gathered the Sangha, and after gathering, the Buddha knowingly asked Saṃgharakṣita: 'Did you indeed see someone cooking rock candy, or flour, or fine bran, or burnt soil, or soot mixed together, and then tell the bhikkhus: 'It should not be eaten after noon.' Is that so?' Saṃgharakṣita replied: 'Indeed, it is so, World-Honored One!' The Buddha praised the precepts and upholding the precepts with various reasons, and after praising, he told the bhikkhus: 'From now on, it is allowed to cook rock candy, or flour, or fine bran, or burnt soil, or soot mixed together. If it should be eaten before noon, it should not be eaten after noon.' The Buddha was in Śrāvastī. At that time, the elder Śāriputra (舍利弗) caught a cold, and the physician said: 'He should take Sūtirodaya (蘇提羅漿).' Śāriputra said: 'The Buddha has not allowed me to take Sūtirodaya.' The bhikkhus reported this matter to the Buddha, and the Buddha said: 'From now on, it is allowed to take Sūtirodaya.' The elder Upāli (優波離) asked the Buddha: 'What things are used to make Sūtirodaya?' The Buddha said: 'Use barley to remove the coarse skin, do not break it, cook it slightly, put it in a container and soak it in hot water to make it sour. Receive it during the day and take it during the day, at night
受夜服，不應過時分服。」
佛故在舍衛國。時長老舍利弗熱血病，藥師言：「應服首盧漿。」舍利弗言：「佛未聽我服首盧漿。」諸比丘以是事白佛，佛言：「聽服首盧漿。」長老優波離問佛：「何等物作首盧漿？」佛言：「若糵、若磨、若搗合油，等分以水和之令酢，時應服、非時不應服。」
佛在波羅奈國，與大眾共夏安居。是中有優婆夷，字摩訶斯那，大富饒，錢穀田宅寶物豐足，種種福德成就，信佛法僧見諦得道，請佛及僧夏四月供給病人飲食、湯藥自恣所須。有一比丘病服下藥須肉，語諸看病人言：「汝去到摩訶斯那優婆夷所，作如是語：『有一比丘病，服下藥須肉。』」看病人即往摩訶斯那優婆夷所，語言：「有一比丘病，服下藥須肉。」優婆夷即持物與婢，使買肉與看病人。婢持物遍波羅奈城中求肉不能得，王波摩達斷殺故。還語大家言：「王斷殺，我遍求不能得。」優婆夷思惟：「何以辛苦如是？我請佛及僧夏四月自恣所須，一比丘病服下藥須肉不能得。若不得肉，或當增病。」如是思惟已，捉利刀入室，自割髀肉持與婢：「汝好熟煮與比丘。」婢煮竟與看病人，看病人持去，以水洗病比丘手，持肉與病比丘。病比丘不知是何肉便食，病從是得差。摩訶斯那優婆夷極患瘡痛，不能出入
【現代漢語翻譯】 現代漢語譯本： 『受夜服，不應過時分服。』 佛陀當時在舍衛國。當時長老舍利弗得了熱血病，藥師說：『應該服用首盧漿。』舍利弗說：『佛陀沒有允許我服用首盧漿。』眾比丘將這件事稟告佛陀，佛陀說：『允許服用首盧漿。』長老優波離問佛陀：『什麼東西可以製作首盧漿？』佛陀說：『用酒麴、磨碎的穀物、搗碎的穀物混合油，等量混合用水調和使之變酸，在規定的時間可以服用，不在規定的時間不應該服用。』 佛陀在波羅奈國，與大眾一起進行夏季安居。其中有一位優婆夷（女居士），名叫摩訶斯那（Mahasina），非常富有，擁有大量的錢財、穀物、田地、住宅和寶物，各種福德圓滿成就，信仰佛法僧，證悟真諦得道。她邀請佛陀和僧眾在夏季四個月中供給病人飲食、湯藥以及一切所需。有一位比丘生病，服用瀉藥后需要肉，告訴照顧他的人說：『你去到摩訶斯那優婆夷那裡，這樣說：『有一位比丘生病了，服用瀉藥后需要肉。』』照顧病人的人就前往摩訶斯那優婆夷那裡，說：『有一位比丘生病了，服用瀉藥后需要肉。』優婆夷立刻拿東西給婢女，讓她去買肉給照顧病人的人。婢女拿著東西走遍波羅奈城尋找肉卻找不到，因為國王波摩達（Brahmadatta）禁止殺生。婢女回來告訴主人說：『國王禁止殺生，我到處尋找都找不到。』優婆夷心想：『為什麼這麼辛苦呢？我邀請佛陀和僧眾在夏季四個月中供給一切所需，現在一位比丘生病，服用瀉藥后需要肉卻找不到。如果得不到肉，或許會加重病情。』這樣想著，她拿起一把鋒利的刀進入房間，自己割下大腿上的肉交給婢女：『你好好煮熟了給比丘。』婢女煮好后交給照顧病人的人，照顧病人的人拿去，用水洗了生病比丘的手，把肉給生病的比丘。生病的比丘不知道是什麼肉就吃了，病因此痊癒。摩訶斯那優婆夷的傷口非常疼痛，無法自由出入。
【English Translation】 English version: 'Taking medicine at night is allowed, but should not be taken past the allowed time.' The Buddha was staying in Shravasti (Savatthi). At that time, the elder Shariputra (Sariputta) had a feverish illness, and the physician said, 'He should take Soru syrup.' Shariputra said, 'The Buddha has not allowed me to take Soru syrup.' The monks reported this matter to the Buddha, and the Buddha said, 'It is allowed to take Soru syrup.' The elder Upali (Upali) asked the Buddha, 'What things can be used to make Soru syrup?' The Buddha said, 'If it is yeast, ground grains, or pounded grains mixed with oil, equally mixed with water to make it sour, it should be taken at the appropriate time, and should not be taken at the inappropriate time.' The Buddha was in Varanasi (Bārāṇasī), spending the summer retreat with the assembly. Among them was a female lay follower (Upasika), named Mahasina (Mahāsina), who was very wealthy, possessing abundant money, grains, fields, houses, and treasures, and had accomplished various merits. She had faith in the Buddha, Dharma, and Sangha, realized the truth, and attained the path. She invited the Buddha and the Sangha to provide food, medicine, and all necessities for the sick during the four months of summer. There was a monk who was ill and needed meat after taking a purgative medicine. He told the attendants, 'Go to the female lay follower Mahasina and say this: 'There is a monk who is ill and needs meat after taking a purgative medicine.'' The attendants went to the female lay follower Mahasina and said, 'There is a monk who is ill and needs meat after taking a purgative medicine.' The female lay follower immediately gave something to her maid, telling her to buy meat for the attendants. The maid took the item and searched throughout the city of Varanasi for meat but could not find any, because King Brahmadatta (Brahmadatta) had prohibited killing. The maid returned and told her mistress, 'The king has prohibited killing, and I could not find any meat anywhere.' The female lay follower thought, 'Why is it so difficult? I invited the Buddha and the Sangha to provide all necessities for the four months of summer, but now a monk is ill and needs meat after taking a purgative medicine, and I cannot find any. If he does not get meat, his illness may worsen.' Thinking this, she took a sharp knife, entered her room, cut off flesh from her thigh, and gave it to the maid, saying, 'Cook it well and give it to the monk.' After the maid cooked it, she gave it to the attendants, who took it, washed the sick monk's hands with water, and gave the meat to the sick monk. The sick monk did not know what kind of meat it was and ate it, and his illness was cured. The female lay follower Mahasina suffered extreme pain from the wound and could not move freely.
坐起。其夫有小因緣事不在，行還不見其婦，即問：「摩訶斯那優婆夷那去？」家人言：「病苦痛，在一室中臥，不能坐起。」其夫到邊問：「汝有何苦痛？為風熱冷病耶？」優婆夷廣說上事。其夫聞已大瞋：「不忍、不信，何緣爾？沙門釋子不知時不籌量，若施者不知量，受者應知量，乃使我婦苦痛如是不能坐起。」含瞋詣佛。佛時與大眾圍繞說法，遙見優婆塞來漸近，佛以大慈力感彼瞋恚漸息清凈心生，頭面禮佛足一面坐。佛為說法示教利喜，示教利喜已默然。便從坐起，偏袒右肩、合掌白佛言：「世尊！受我明日請食並比丘僧。」佛默然受。知佛默然受已，頭面作禮繞佛而去，通夜辦具多美飲食。辦竟晨朝布座，遣使白佛：「食具已辦，唯聖知時。」佛著衣持缽大眾圍繞，往到其家在眾中坐。優婆塞見大眾坐竟，自行澡水。行澡水已，自手與飲食隨意所須。大眾食訖，澡手執缽，持一小床在佛前坐，聽佛說法。佛知故問優婆塞：「摩訶斯那優婆夷在何處？」答言：「大德！摩訶斯那優婆夷病苦痛，在一室中臥不能行來。」佛言：「優婆塞！汝去語摩訶斯那優婆夷：『佛呼汝。』」優婆塞到優婆夷邊語言：「佛呼汝。」是時優婆夷聞喚歡喜，瘡即差平復。優婆夷言：「汝看我師有如是大神力。汝語我言：『佛呼汝
【現代漢語翻譯】 現代漢語譯本 （丈夫）坐起來。他的丈夫因為一些瑣事外出了，回來后沒見到他的妻子，就問：『摩訶斯那優婆夷（Mahasthanaka，在家女信徒）去哪裡了？』 家人說：『她生病很痛苦，在一個房間里躺著，不能坐起來。』 他的丈夫走到她身邊問：『你有什麼痛苦？是風病、熱病還是冷病呢？』 優婆夷詳細地說了之前的事情。她的丈夫聽了之後非常生氣：『不能忍受，不能相信，怎麼會這樣？沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）不知道時間，不衡量情況，如果佈施的人不知道量，接受的人應該知道量，竟然使我的妻子痛苦成這樣，不能坐起來。』 他帶著怒氣去見佛陀。佛陀當時正被大眾圍繞著說法，遠遠地看見優婆塞（Upasaka，在家男信徒）走來，漸漸靠近，佛陀用大慈悲力感化他，使他的瞋恚漸漸平息，清凈心生起，他頭面頂禮佛足，在一旁坐下。佛陀為他說法，開示教導，使他得利益和歡喜，開示教導完畢后就默然不語。他便從座位上站起來，偏袒右肩，合掌對佛陀說：『世尊！請您明天接受我的齋飯供養，以及所有的比丘僧。』 佛陀默然應允。知道佛陀默然應允后，他頭面頂禮，繞佛離去，通宵準備了許多美味的飲食。準備完畢后，清晨就佈置好座位，派人去告訴佛陀：『齋飯已經準備好了，只等世尊知道時間。』 佛陀穿上袈裟，拿著缽，被大眾圍繞著，前往他的家，在座位中坐下。優婆塞看見大眾都坐好了，就親自打水供大家洗手。洗完手后，親自用手供養飲食，隨大家所需。大眾吃完飯後，洗手拿著缽，拿了一張小床在佛陀面前坐下，聽佛陀說法。佛陀明知故問優婆塞：『摩訶斯那優婆夷在哪裡？』 他回答說：『大德！摩訶斯那優婆夷生病很痛苦，在一個房間里躺著，不能走動。』 佛陀說：『優婆塞！你去告訴摩訶斯那優婆夷：『佛陀叫你。』』 優婆塞走到優婆夷身邊說：『佛陀叫你。』 這時優婆夷聽到呼喚，非常歡喜，瘡立刻痊癒了。優婆夷說：『你看我的老師有這麼大的神通力。你告訴我：『佛陀叫你。』
【English Translation】 English version He sat up. Her husband was away on a small matter. When he returned and didn't see his wife, he asked, 'Where did Mahasthanaka Upasika (Mahasthanaka, a female lay devotee) go?' The family members said, 'She is sick and in pain, lying in a room, unable to sit up.' Her husband went to her side and asked, 'What is your suffering? Is it a wind disease, a heat disease, or a cold disease?' The Upasika explained the previous events in detail. Her husband was very angry after hearing this: 'Unbearable, unbelievable, how could this be? The Shramana Shakyas (Shramana Shakya, the ordained disciples of Shakyamuni) don't know the time and don't consider the circumstances. If the giver doesn't know the measure, the receiver should know the measure. How could they cause my wife to suffer so much that she can't sit up?' Filled with anger, he went to see the Buddha. The Buddha was surrounded by the assembly, teaching the Dharma. From afar, he saw the Upasaka (Upasaka, a male lay devotee) approaching. The Buddha used his great compassion to influence him, gradually calming his anger and giving rise to a pure mind. He prostrated himself at the Buddha's feet and sat to one side. The Buddha taught him the Dharma, instructing and benefiting him, and then remained silent. He then rose from his seat, bared his right shoulder, and with his palms together, said to the Buddha, 'World Honored One! Please accept my invitation for a meal tomorrow, along with all the Bhikkhu Sangha (Bhikkhu Sangha, the community of monks).' The Buddha silently accepted. Knowing that the Buddha had silently accepted, he prostrated himself, circumambulated the Buddha, and left, spending the entire night preparing many delicious foods. After preparing everything, he arranged the seats in the morning and sent a messenger to tell the Buddha, 'The meal is ready, only the World Honored One knows the time.' The Buddha put on his robes, carried his bowl, and surrounded by the assembly, went to his house and sat among the assembly. The Upasaka saw that the assembly was seated, and personally provided water for everyone to wash their hands. After washing their hands, he personally offered food and drink according to everyone's needs. After the assembly finished eating, they washed their hands, took their bowls, and sat on a small bed in front of the Buddha, listening to the Buddha's teachings. The Buddha knowingly asked the Upasaka, 'Where is Mahasthanaka Upasika?' He replied, 'Great Virtue! Mahasthanaka Upasika is sick and in pain, lying in a room, unable to move.' The Buddha said, 'Upasaka! Go and tell Mahasthanaka Upasika: 'The Buddha calls you.'' The Upasaka went to Upasika's side and said, 'The Buddha calls you.' At that moment, the Upasika heard the call and was overjoyed, and the sore immediately healed. The Upasika said, 'Look how great the spiritual power of my teacher is. You told me: 'The Buddha calls you.''
。』是時我身患即差平復。」夫見婦如是蒙佛神力，歡喜心生，俱詣佛所頭面禮佛足一面坐。佛知二人信心歡喜，隨意說法。優婆夷得斯陀含道，優婆塞得須陀洹道。佛與二人更說要法，善心即生。示教利喜已，佛從坐起而去。還到精舍，以是因緣集僧集僧已，佛知故問，問病比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責：「何以名比丘，啖人肉？」佛種種因緣訶已，語諸比丘：「從今日不應啖人肉、人脂、人血、人筋。若啖，犯偷蘭遮。啖人骨，無罪。從今小因緣不應索肉，若食時得肉應問：『是何等肉？』若不問，得突吉羅罪。」
佛故在波羅奈國。是時飢餓乞求難得，像大疫死。有諸貧賤人、象子、馬子、牛子客、燒死人人、除糞人，皆啖象肉。諸比丘時至到其家乞食，諸人言：「大德！我此無飯無麨糒，正有象肉，汝能啖不？」答言：「汝等尚啖，我何以不啖？」即與象肉。諸比丘持去，余比丘問：「此何肉？」答言：「像肉。」諸比丘種種因緣訶：「何以名比丘，佛未聽啖象肉而啖？」訶已以是事具白佛。佛以是因緣集僧，集僧已，佛知故問，問諸比丘：「汝實作是事不？」諸比丘言：「實作。世尊！」佛種種因緣訶諸比丘：「何以名比丘，啖象肉？若梵摩達王聞沙門釋子啖象
【現代漢語翻譯】 』當時我的病立刻痊癒了。』丈夫見妻子這樣蒙受佛的神力，心生歡喜，一同來到佛的住所，頭面頂禮佛足，在一旁坐下。佛知道二人信心歡喜，就隨他們的意願說法。優婆夷（女居士）證得斯陀含（二果）的果位，優婆塞（男居士）證得須陀洹（初果）的果位。佛又為二人宣說重要的佛法，他們的善心立刻生起。佛開示教導，使他們得到利益和歡喜后，就從座位上起身離開了。佛回到精舍，因為這件事召集僧眾。僧眾集會後，佛明知故問，問生病的比丘：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛用種種因緣呵責他：『怎麼能稱為比丘，卻吃人肉呢？』佛用種種因緣呵責完畢，告訴眾比丘：『從今以後不應該吃人肉、人油、人血、人筋。如果吃了，犯偷蘭遮罪（重罪）。吃人骨，沒有罪。從今以後，因為小的因緣不應該索要肉食，如果吃飯時得到肉食，應該問：『這是什麼肉？』如果不問，得突吉羅罪（輕罪）。』
佛當時在波羅奈國（Varanasi）。那時正值饑荒，乞討食物很難，大象大量因瘟疫而死。有些貧窮的人、象奴、馬奴、牛奴、外地來的客人、焚燒死人的人、清除糞便的人，都吃象肉。眾比丘到了吃飯的時間，到這些人家乞食，這些人說：『大德！我們這裡沒有米飯和炒麵，只有象肉，你們能吃嗎？』比丘回答說：『你們尚且能吃，我們為什麼不能吃？』於是就給了他們象肉。眾比丘拿著象肉離開，其他比丘問：『這是什麼肉？』回答說：『象肉。』眾比丘用種種因緣呵責：『怎麼能稱為比丘，佛沒有允許吃象肉卻吃了？』呵責完畢，將這件事詳細地稟告了佛。佛因為這件事召集僧眾，僧眾集會後，佛明知故問，問眾比丘：『你們真的做了這件事嗎？』眾比丘說：『確實做了，世尊！』佛用種種因緣呵責眾比丘：『怎麼能稱為比丘，卻吃象肉？如果梵摩達王（Brahmadatta）聽說沙門釋子（Shramana Shakya，釋迦牟尼佛的弟子）吃象
【English Translation】 'At that time, my illness was immediately cured and recovered.' The husband, seeing his wife receive the Buddha's divine power in this way, felt joyful and together they went to the Buddha's abode, prostrated themselves at the Buddha's feet, and sat to one side. Knowing that the two had faith and joy, the Buddha taught them the Dharma according to their inclinations. The Upasika (female lay follower) attained the state of Stream-enterer (Sotapanna, the first stage of enlightenment), and the Upasaka (male lay follower) attained the state of Once-returner (Sakadagami, the second stage of enlightenment). The Buddha further explained essential Dharma to the two, and their good intentions immediately arose. After instructing, teaching, benefiting, and gladdening them, the Buddha rose from his seat and departed. Returning to the monastery, the Buddha gathered the Sangha (monastic community) because of this matter. After the Sangha had assembled, the Buddha knowingly asked the sick Bhikshu (monk): 'Did you really do this?' He replied: 'Indeed, I did, World Honored One!' The Buddha rebuked him with various reasons: 'How can you be called a Bhikshu and yet eat human flesh?' After rebuking him with various reasons, the Buddha told the Bhikshus: 'From today onwards, you should not eat human flesh, human fat, human blood, or human tendons. If you eat them, you commit a Thullanacca (serious offense). Eating human bones is not an offense. From now on, you should not ask for meat for minor reasons. If you obtain meat when eating, you should ask: 'What kind of meat is this?' If you do not ask, you commit a Dukkata (minor offense).'
The Buddha was then in the country of Varanasi (Benares). At that time, there was a famine and it was difficult to beg for food. Many elephants died from a plague. Some poor people, elephant keepers, horse keepers, cow keepers, travelers, those who burned corpses, and those who removed excrement, all ate elephant meat. When it was time for the Bhikshus to eat, they went to these people's homes to beg for food. These people said: 'Venerable ones! We have no rice or roasted barley flour here, only elephant meat. Can you eat it?' The Bhikshus replied: 'You can eat it, so why can't we?' So they gave them elephant meat. The Bhikshus took the elephant meat away, and other Bhikshus asked: 'What kind of meat is this?' They replied: 'Elephant meat.' The Bhikshus rebuked them with various reasons: 'How can you be called Bhikshus, eating elephant meat when the Buddha has not permitted it?' After rebuking them, they reported this matter in detail to the Buddha. The Buddha gathered the Sangha because of this matter. After the Sangha had assembled, the Buddha knowingly asked the Bhikshus: 'Did you really do this?' The Bhikshus said: 'Indeed, we did, World Honored One!' The Buddha rebuked the Bhikshus with various reasons: 'How can you be called Bhikshus, eating elephant meat? If King Brahmadatta (King of Varanasi) hears that the Shramana Shakyas (Shakyamuni Buddha's disciples) are eating elephant
肉心不喜。何以故？像是官物故。」佛種種因緣訶已，告諸比丘：「從今不應啖象肉、象脂、象血、象筋。若啖，得突吉羅罪。若啖象骨，無罪。」
佛故在波羅奈國。是時飢餓乞求難得，馬大疫死。有諸貧賤人、象子、馬子、牛子客、燒死人人、除糞人，皆啖馬肉。諸比丘時至，到其家乞食，諸人言：「大德！此無飯無麨糒，正有馬肉，汝等能啖不？」諸比丘言：「汝等能啖，我何以不啖？」即與馬肉。諸比丘持去，余比丘問：「此是何肉？」答言：「馬肉。」諸比丘種種因緣訶責：「何以名比丘，佛未聽啖馬肉而啖？」訶已以是事白佛。佛以是因緣集僧，集僧已，佛知故問，問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶諸比丘：「何以名比丘，啖馬肉？若梵摩達王聞沙門釋子啖馬肉心不喜。何以故？馬是官物故。」佛種種因緣訶已，告諸比丘：「從今馬肉不應啖，馬脂、馬血、馬筋、馬骨。若啖，得突吉羅罪。」
佛故在波羅奈國。是時飢餓乞求難得，諸貧賤人、象子、馬子、牛子客、燒死人人、除糞人，皆殺狗啖。諸比丘時至，到其家乞食，諸人言：「大德！此無飯無麨飯糒，正有狗肉，汝能啖不？」諸比丘言：「汝等能啖，我何以不能啖？」即與狗肉。諸比丘持去，余比
【現代漢語翻譯】 現代漢語譯本： '內心不歡喜。為什麼呢？因為像是官府的財物。' 佛陀用各種因緣呵斥之後，告訴眾比丘：'從今以後不應該吃象肉、象油、象血、象筋。如果吃了，就犯突吉羅罪（Dukkata，一種輕罪）。如果吃了象骨，就沒有罪。'
佛陀仍然在波羅奈國（Benares）。當時饑荒，乞討食物很難，馬匹大量疫病死亡。有些貧窮的屠夫、養像人、養馬人、養牛的客人、焚燒死屍的人、清掃糞便的人，都吃馬肉。眾比丘到了乞食的時間，到他們家乞食，那些人說：'大德！這裡沒有飯，沒有炒麵和乾糧，只有馬肉，你們能吃嗎？' 眾比丘說：'你們能吃，我們為什麼不能吃？' 於是就給了他們馬肉。眾比丘拿回去后，其他比丘問：'這是什麼肉？' 回答說：'馬肉。' 眾比丘用各種因緣呵責：'為什麼名為比丘，佛陀沒有允許吃馬肉卻吃了？' 呵責之後，把這件事稟告了佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀明知故問，問眾比丘：'你們真的做了這件事嗎？' 回答說：'確實做了，世尊！' 佛陀用各種因緣呵責眾比丘：'為什麼名為比丘，卻吃馬肉？如果梵摩達王（Brahmadatta，古印度國王名）聽說沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）吃馬肉，內心不會歡喜。為什麼呢？因為馬是官府的財物。' 佛陀用各種因緣呵斥之後，告訴眾比丘：'從今以後馬肉不應該吃，馬油、馬血、馬筋、馬骨也不應該吃。如果吃了，就犯突吉羅罪。'
佛陀仍然在波羅奈國。當時饑荒，乞討食物很難，有些貧窮的屠夫、養像人、養馬人、養牛的客人、焚燒死屍的人、清掃糞便的人，都殺狗吃。眾比丘到了乞食的時間，到他們家乞食，那些人說：'大德！這裡沒有飯，沒有炒麵和乾糧，只有狗肉，你們能吃嗎？' 眾比丘說：'你們能吃，我們為什麼不能吃？' 於是就給了他們狗肉。眾比丘拿回去后，其他的
【English Translation】 English version: 'The heart is not pleased. Why is that? Because elephants are government property.' After the Buddha rebuked them with various reasons, he told the Bhikkhus (monks): 'From now on, you should not eat elephant meat, elephant fat, elephant blood, or elephant tendons. If you eat them, you commit a Dukkata (a minor offense). If you eat elephant bones, there is no offense.'
The Buddha was still in Benares (Varanasi). At that time, there was a famine, and it was difficult to beg for food. Many horses died of epidemics. Some poor butchers, elephant keepers, horse keepers, cattle herders, corpse burners, and dung sweepers all ate horse meat. When the Bhikkhus went to beg for food at the appointed time, they went to their houses. The people said: 'Venerable ones! There is no rice, fried flour, or dry provisions here, only horse meat. Can you eat it?' The Bhikkhus said: 'If you can eat it, why can't we eat it?' So they gave them horse meat. The Bhikkhus took it away, and other Bhikkhus asked: 'What kind of meat is this?' They replied: 'Horse meat.' The Bhikkhus rebuked them with various reasons: 'Why are you called Bhikkhus, eating horse meat when the Buddha has not allowed it?' After rebuking them, they reported this matter to the Buddha. Because of this reason, the Buddha gathered the Sangha (monastic community). After gathering the Sangha, the Buddha knowingly asked, asking the Bhikkhus: 'Did you really do this?' They replied: 'We really did, World Honored One!' The Buddha rebuked the Bhikkhus with various reasons: 'Why are you called Bhikkhus, eating horse meat? If King Brahmadatta (an ancient Indian king) hears that the Shramana Shakyas (ascetic disciples of Shakyamuni) are eating horse meat, his heart will not be pleased. Why is that? Because horses are government property.' After the Buddha rebuked them with various reasons, he told the Bhikkhus: 'From now on, horse meat should not be eaten, nor should horse fat, horse blood, horse tendons, or horse bones. If you eat them, you commit a Dukkata.'
The Buddha was still in Benares. At that time, there was a famine, and it was difficult to beg for food. Some poor butchers, elephant keepers, horse keepers, cattle herders, corpse burners, and dung sweepers all killed dogs to eat. When the Bhikkhus went to beg for food at the appointed time, they went to their houses. The people said: 'Venerable ones! There is no rice, fried flour, or dry provisions here, only dog meat. Can you eat it?' The Bhikkhus said: 'If you can eat it, why can't we eat it?' So they gave them dog meat. The Bhikkhus took it away, and the other
丘問：「此是何肉？」答言：「狗肉。」諸比丘種種因緣訶：「何以名比丘，佛未聽啖狗肉而啖？」訶已以是事白佛。佛以是因緣集僧，集僧已，佛知故問，問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶諸比丘：「何以名比丘，啖狗肉？汝等若至貴人邊、若貴人來看汝，若聞沙門釋子啖狗肉，則棄捨汝去，汝如旃陀羅。」佛種種因緣訶已，語諸比丘：「從今不應啖狗肉、狗脂、狗血、狗筋、狗骨。若啖，得突吉羅罪。」
佛故在波羅奈國。時世飢餓乞求難得，有諸貧賤人、象子、馬子、牛子客、燒死人人、除糞人，皆殺蛇啖。諸比丘時至到其家乞食，諸人言：「大德！此無飯無麨無糒，正有蛇肉，汝等能啖不？」諸比丘言：「汝等尚能啖，我何以不能啖？」即與蛇肉。諸比丘持去，余比丘問：「此是何肉？」答言：「蛇肉。」諸比丘種種因緣訶責：「云何名比丘，佛未聽啖蛇肉而啖？」訶已以是事具白佛。佛以是因緣集僧，集僧已，佛知故問，問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責：「云何名比丘，啖蛇肉？若諸龍聞沙門釋子啖蛇肉心不喜。何以故？蛇龍類故。」佛種種因緣訶已，語諸比丘：「從今不應啖蛇肉、蛇脂、蛇血、蛇筋。若啖，得突吉羅罪。
【現代漢語翻譯】 現代漢語譯本 丘問：『這是什麼肉？』回答說：『是狗肉。』眾比丘用各種理由呵斥：『怎麼能叫比丘呢，佛陀沒有允許吃狗肉卻吃？』呵斥完畢后，將此事稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問，問眾比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥眾比丘：『怎麼能叫比丘，竟然吃狗肉？你們如果去貴人那裡，或者貴人來看你們，如果聽說沙門釋迦的弟子吃狗肉，就會拋棄你們離去，你們就像旃陀羅（Candala，古印度社會最下等的賤民）。』佛陀用各種理由呵斥完畢后，告訴眾比丘：『從今以後不應該吃狗肉、狗油、狗血、狗筋、狗骨。如果吃了，犯突吉羅罪（Dukkata，一種輕微的罪過）。』 佛陀當時住在波羅奈國（Varanasi，古印度城市）。當時世道饑荒，乞討食物很難，有些貧窮的人家，像奴的孩子、馬伕的孩子、牛倌的孩子、外來的客人、燒死人的工人、清除糞便的人，都殺蛇來吃。眾比丘到時去他們家乞食，那些人說：『大德！這裡沒有飯、沒有炒麵、沒有米粥，只有蛇肉，你們能吃嗎？』眾比丘說：『你們尚且能吃，我們為什麼不能吃？』就給了他們蛇肉。眾比丘拿回去后，其他比丘問：『這是什麼肉？』回答說：『是蛇肉。』眾比丘用各種理由呵斥：『怎麼能叫比丘，佛陀沒有允許吃蛇肉卻吃？』呵斥完畢后，將此事詳細稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問，問眾比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥：『怎麼能叫比丘，竟然吃蛇肉？如果龍聽到沙門釋迦的弟子吃蛇肉，心裡會不高興。為什麼呢？因為蛇是龍的同類。』佛陀用各種理由呵斥完畢后，告訴眾比丘：『從今以後不應該吃蛇肉、蛇油、蛇血、蛇筋。如果吃了，犯突吉羅罪（Dukkata，一種輕微的罪過）。』
【English Translation】 English version Qiu asked: 'What kind of meat is this?' The answer was: 'Dog meat.' The Bhikkhus (Buddhist monks) reproached them for various reasons: 'How can you be called Bhikkhus, eating dog meat when the Buddha has not permitted it?' After reproaching them, they reported the matter to the Buddha. Because of this, the Buddha gathered the Sangha (Buddhist monastic community). After gathering the Sangha, the Buddha knowingly asked the Bhikkhus: 'Did you really do this?' They replied: 'We really did, World-Honored One!' The Buddha reproached the Bhikkhus for various reasons: 'How can you be called Bhikkhus, eating dog meat? If you go to the homes of noble people, or if noble people come to see you, if they hear that the Shramanas (wandering ascetics) who are disciples of Shakya (Sakyamuni Buddha) eat dog meat, they will abandon you and leave. You are like Candalas (outcastes in ancient Indian society).' After reproaching them for various reasons, the Buddha told the Bhikkhus: 'From now on, you should not eat dog meat, dog fat, dog blood, dog tendons, or dog bones. If you eat them, you will commit a Dukkata (a minor offense).' The Buddha was then staying in Varanasi (an ancient Indian city). At that time, there was a famine, and it was difficult to beg for food. Some poor families, the children of elephant keepers, the children of horse grooms, the children of cowherds, foreign guests, workers who burned the dead, and those who removed excrement, all killed snakes to eat. When the time came for the Bhikkhus to beg for food at their homes, those people said: 'Venerable ones! We have no rice, no fried flour, no gruel, only snake meat. Can you eat it?' The Bhikkhus said: 'If you can eat it, why can't we?' So they gave them snake meat. After the Bhikkhus took it back, other Bhikkhus asked: 'What kind of meat is this?' The answer was: 'Snake meat.' The Bhikkhus reproached them for various reasons: 'How can you be called Bhikkhus, eating snake meat when the Buddha has not permitted it?' After reproaching them, they reported the matter in detail to the Buddha. Because of this, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked the Bhikkhus: 'Did you really do this?' They replied: 'We really did, World-Honored One!' The Buddha reproached them for various reasons: 'How can you be called Bhikkhus, eating snake meat? If the Nagas (serpent deities) hear that the Shramanas who are disciples of Shakya eat snake meat, they will be displeased. Why? Because snakes are of the same kind as Nagas.' After reproaching them for various reasons, the Buddha told the Bhikkhus: 'From now on, you should not eat snake meat, snake fat, snake blood, or snake tendons. If you eat them, you will commit a Dukkata (a minor offense).'
若啖蛇骨，無罪。」
佛在舍衛國。佛身中冷氣起，藥師言：「應服三辛粥。」佛告阿難：「辦三辛粥。」阿難受敕，即入舍衛城，乞胡麻、粳米、摩沙豆、小豆，合煮和三辛以粥上佛。佛知故問問阿難：「誰煮此粥？」答言：「我。」佛告阿難：「汝持是粥棄著無草地無蟲水中。何以故？若外道梵志見如是事，必作是語：『諸沙門釋子，師在時漏處法出。』」阿難受敕，即持粥棄著無草地無蟲水中。佛以是因緣集僧，集僧已告諸比丘：「從今大比丘煮食不應啖。若啖，得突吉羅罪。內宿內煮、內宿外煮、外宿內煮、自煮，不應啖。若啖，得突吉羅罪。」
佛在舍衛國。有一居士，請佛及僧明日食，佛默然受。居士知佛受已，從坐起頭面禮佛足繞佛而去，還家辦種種肴膳多美飲食，敷床坐褥，遣使白佛：「食具已辦，唯聖知時。」僧到其舍，佛自房住迎食分。居士見僧坐訖，自行澡水，手自下食。阿難先食迎佛食分，佛患差未久，飯不大熟。阿難思惟：「世尊若食儻發冷患。」即持薪火，于祇桓門間煮熟。時佛彷徉經行見，知而故問：「阿難！汝作何等？」答言：「飯不大熟，世尊若食恐動先患，我今更煮。」佛言：「善哉，善哉！阿難，是食如是更煮應法。從今食生聽更煮，若生食聽火凈已得煮。云何
【現代漢語翻譯】 現代漢語譯本： 『如果吃了蛇骨，就沒有罪。』
佛陀在舍衛國。佛陀身上生起寒氣，藥師說：『應該服用三辛粥。』佛陀告訴阿難：『準備三辛粥。』阿難接受命令，立即進入舍衛城，乞討胡麻（芝麻）、粳米（一種稻米）、摩沙豆（一種豆類）、小豆（紅豆），合在一起煮，加上三辛（姜、蒜、辣椒）做成粥獻給佛陀。佛陀明知故問阿難：『誰煮的這粥？』阿難回答說：『我。』佛陀告訴阿難：『你把這粥扔到沒有草的地方，沒有蟲的水中。為什麼呢？如果外道梵志（非佛教的修行者）看到這樣的事，一定會說：『這些沙門釋子（佛教僧侶），他們的老師在世的時候，就泄露了不該泄露的法。』』阿難接受命令，立即把粥扔到沒有草的地方，沒有蟲的水中。佛陀因為這件事召集僧眾，召集僧眾后告訴各位比丘（出家男子）：『從今以後，大比丘煮的食物不應該吃。如果吃了，就犯突吉羅罪（一種輕罪）。在裡面過夜在裡面煮，在裡面過夜在外面煮，在外面過夜在裡面煮，自己煮的，都不應該吃。如果吃了，就犯突吉羅罪。』
佛陀在舍衛國。有一位居士（在家信徒），邀請佛陀和僧眾第二天去他家吃飯，佛陀默然應允。居士知道佛陀已經答應了，從座位上起身，頭面頂禮佛足，繞佛三圈后離開，回家準備各種美味佳餚和豐盛的飲食，鋪設床鋪和坐墊，派使者稟告佛陀：『齋飯已經準備好了，請聖者知時。』僧眾到達居士的住所，佛陀從自己的房間出來迎接齋飯。居士看到僧眾坐定后，親自為大家準備洗手水，親手佈施食物。阿難先取了佛陀的食物，因為佛陀病剛好不久，飯煮得不太熟。阿難心想：『世尊如果吃了恐怕會引發寒病。』於是拿著柴火，在祇桓（祇樹給孤獨園）的門間把飯煮熟。當時佛陀正在來回走動，看見了，明知故問：『阿難！你在做什麼？』阿難回答說：『飯煮得不太熟，世尊如果吃了恐怕會引發舊病，我現在重新煮一下。』佛陀說：『好啊，好啊！阿難，這樣重新煮食物是如法的。從今以後，如果食物是生的，允許重新煮，如果是生的食物，允許用火凈化后再煮。』怎麼樣算...
【English Translation】 English version: 『If one eats snake bones, there is no offense.』
The Buddha was in Shravasti (ancient city in India). Cold air arose in the Buddha's body, and the physician said, 『One should take three-spice congee.』 The Buddha told Ananda (Buddha's attendant), 『Prepare three-spice congee.』 Ananda, receiving the order, immediately entered the city of Shravasti, begging for sesame seeds, japonica rice, Masha beans (type of bean), and small red beans, combining them to cook with three spices (ginger, garlic, chili) into congee to offer to the Buddha. The Buddha, knowing full well, asked Ananda, 『Who cooked this congee?』 Ananda replied, 『I did.』 The Buddha told Ananda, 『You should discard this congee in a place without grass and in water without insects. Why? If non-Buddhist ascetics and Brahmins (priestly class) see such a thing, they will surely say, 『These Shramana Shakyaputras (Buddhist monks), even when their teacher is alive, leak out the Dharma (teachings) that should not be leaked.』』 Ananda, receiving the order, immediately discarded the congee in a place without grass and in water without insects. The Buddha, because of this incident, gathered the Sangha (monastic community), and after gathering the Sangha, told all the Bhikshus (ordained monks), 『From now on, great Bhikshus should not eat food that they have cooked themselves. If they eat it, they commit a Dukkritta offense (minor offense). Staying overnight inside and cooking inside, staying overnight inside and cooking outside, staying overnight outside and cooking inside, cooking it themselves—they should not eat it. If they eat it, they commit a Dukkritta offense.』
The Buddha was in Shravasti. There was a householder (lay devotee) who invited the Buddha and the Sangha to his house for a meal the next day. The Buddha silently accepted. The householder, knowing that the Buddha had accepted, rose from his seat, bowed his head and face to the Buddha's feet, circumambulated the Buddha three times, and left, returning home to prepare various delicacies and abundant food, laying out beds and cushions, and sending a messenger to inform the Buddha, 『The meal is prepared, may the Holy One know the time.』 The Sangha arrived at the householder's residence, and the Buddha came out from his own dwelling to receive the meal portion. The householder, seeing that the Sangha was seated, personally prepared water for washing hands and personally served the food. Ananda first took the Buddha's food portion, but because the Buddha had not recovered from his illness for long, the rice was not fully cooked. Ananda thought, 『If the World-Honored One eats this, it might trigger the cold illness.』 So he took firewood and cooked the rice until it was well-done at the gate of Jeta Grove (Jetavana Anathapindika Monastery). At that time, the Buddha was walking back and forth, saw it, and knowing full well, asked, 『Ananda! What are you doing?』 Ananda replied, 『The rice is not fully cooked, and if the World-Honored One eats it, it might trigger the old illness, so I am re-cooking it now.』 The Buddha said, 『Good, good! Ananda, re-cooking the food in this way is in accordance with the Dharma. From now on, if the food is raw, it is permitted to re-cook it, and if it is raw food, it is permitted to purify it with fire before cooking it.』 How to...
名火凈？乃至火一觸。」
佛故在舍衛國。有一比丘痔病，藥師名阿帝利瞿妒路，以刀割大行處。時近祇桓門間露現處治，苦痛切身。時佛欲入祇桓，藥師遙見佛來，合掌請佛看是處，佛言：「惡口人中，阿帝利瞿妒路此最第一，乃請如來示如是處。從今不應示語大行處，若示語犯罪。從今大行處不應聽刀治。若治，犯偷蘭遮罪。」
佛故在舍衛國。毗羅然國有婆羅門王，字阿耆達。是王有小因緣事，來到舍衛國，宿一居士舍。問居士言：「是中頗有高德沙門、婆羅門，為大眾師人所宗重者不？若有，我當時時往問訊，我心或得清凈。」居士言：「有沙門瞿曇，釋子出家、信凈除鬚髮著袈裟，得阿耨多羅三藐三佛陀。汝若時時能往問訊，汝心或得清凈。」婆羅門言：「沙門瞿曇今在何處？我欲往見。」答言：「今在祇樹給孤獨園，欲見便往。」即如其言往，見世尊在林樹間，大眾圍繞說上妙法，諸根靜默、容貌端正、如紫金山。既到問訊退坐一面，佛為說法示教利喜，示教利喜已默然。即從坐起，偏袒著衣合掌白佛：「愿受我請夏坐一時並比丘僧。」佛念本行因緣必應受報，以是事故，默然受之。既蒙許可，即起繞佛三匝而去，還歸本國，為佛及僧辦諸供具種種肴膳以俟三月。敕守門人：「我今一夏安樂
【現代漢語翻譯】 現代漢語譯本：'名火凈？乃至火一觸。'
佛陀當時在舍衛國（Śrāvastī）。有一位比丘（bhikkhu）得了痔瘡，醫生名叫阿帝利瞿妒路（Ātreya-gotra），用刀切割他的肛門處。當時，他在祇桓（Jetavana）門口附近露天治療，痛苦不堪。這時，佛陀正要進入祇桓，醫生遠遠看見佛陀走來，合掌請求佛陀看他的傷處。佛陀說：'惡口人中，阿帝利瞿妒路你最過分，竟然請如來（Tathāgata）看這種地方。從今以後，不應該展示或談論肛門處，如果展示或談論，就犯戒。從今以後，肛門處不應該用刀治療。如果治療，就犯偷蘭遮罪（sthūlātyaya）。'
佛陀當時在舍衛國。毗羅然（Virāṇa）國有位婆羅門（Brahmin）國王，名叫阿耆達（Ajita）。這位國王因為一些小事來到舍衛國，借宿在一個居士（householder）家中。他問居士說：'這裡有沒有高尚有德的沙門（śrāmaṇa）或婆羅門，可以作為大眾的導師，受人尊敬的？如果有，我希望能時常去請教，我的內心或許能得到清凈。'居士說：'有沙門瞿曇（Śrāmaṇa Gautama），是釋迦族（Śākya）出家的人，以清凈的信心剃除鬚髮，穿上袈裟，證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。你如果能時常去請教，你的內心或許能得到清凈。'婆羅門說：'沙門瞿曇現在在哪裡？我想去拜見他。'居士回答說：'現在在祇樹給孤獨園（Jetavana-anāthapiṇḍada-ārāma），想見就去吧。'於是他按照居士所說前往，看見世尊（Bhagavan）在林間，大眾圍繞著他宣說殊勝的妙法，諸根寂靜，容貌端正，如同紫金山一般。到達后，他向佛陀問訊，退坐在一旁，佛陀為他說法，開示教導，令他歡喜，開示教導完畢后，佛陀默然不語。他隨即從座位上起身，偏袒右肩，合掌對佛陀說：'愿您接受我的邀請，在夏季安居時接受我的供養，也包括所有的比丘僧眾。'佛陀想到自己過去的行為因緣，必定要承受果報，因此默然接受了他的邀請。得到佛陀的允許后，他起身繞佛三匝離去，返回自己的國家，為佛陀和僧眾準備各種供養品和美味佳餚，等待三個月。他命令守門人：'我今夏要安樂地度過'
【English Translation】 English version: 'Named fire clean? Even fire one touch.'
The Buddha was then in Śrāvastī. There was a bhikkhu suffering from hemorrhoids, and the physician named Ātreya-gotra used a knife to cut his anus. At that time, he was treating the condition in the open near the gate of Jetavana, experiencing intense pain. As the Buddha was about to enter Jetavana, the physician saw the Buddha coming from afar, joined his palms, and requested the Buddha to look at the affected area. The Buddha said, 'Among those with foul mouths, Ātreya-gotra, you are the worst, actually asking the Tathāgata to look at such a place. From now on, one should not show or speak of the anus; if one shows or speaks of it, one commits an offense. From now on, the anus should not be treated with a knife. If treated, one commits the sthūlātyaya offense.'
The Buddha was then in Śrāvastī. In the country of Virāṇa, there was a Brahmin king named Ajita. This king came to Śrāvastī on some minor business and stayed at the house of a householder. He asked the householder, 'Are there any virtuous śrāmaṇas or Brahmins here who can be teachers of the masses and are respected by the people? If there are, I would like to visit them from time to time, and perhaps my mind can be purified.' The householder said, 'There is Śrāmaṇa Gautama, who renounced the world from the Śākya clan, shaved his head and beard with pure faith, and wears the kāṣāya robe, having attained anuttarā-samyak-saṃbodhi. If you can visit him from time to time, perhaps your mind can be purified.' The Brahmin said, 'Where is Śrāmaṇa Gautama now? I want to see him.' The householder replied, 'He is now in Jetavana-anāthapiṇḍada-ārāma; if you want to see him, go there.' So he went as the householder said and saw the Bhagavan in the forest, surrounded by a large assembly, expounding the supreme Dharma, his senses tranquil, his appearance dignified, like a mountain of purple gold. Having arrived, he greeted the Buddha, retreated to one side, and sat down. The Buddha spoke the Dharma for him, instructing, teaching, and delighting him. After instructing, teaching, and delighting him, the Buddha remained silent. He then rose from his seat, bared his right shoulder, joined his palms, and said to the Buddha, 'May you accept my invitation to spend the summer retreat and accept my offerings, along with all the bhikkhus.' The Buddha, mindful of the karmic causes from his past actions, which must be repaid, silently accepted his invitation. Having received the Buddha's permission, he rose, circumambulated the Buddha three times, and departed, returning to his own country to prepare various offerings and delicious foods for the Buddha and the sangha, waiting for three months. He instructed the gatekeepers, 'I will spend this summer in peace and comfort.'
自娛，外事好醜一不得白。」守門受敕一如其教。佛已安居時到集僧，集僧已告諸比丘：「今往詣毗羅然國。」諸比丘言：「敬如佛教。」佛與五百大眾俱入其國。其國信邪先無精舍，城北有林，號曰勝葉波，其林郁茂其地平博。世尊大眾止頓其中。此邑狹隘、邊鄙最陋、民窮少信、乞食難得。佛便集僧，集僧已敕諸比丘：「汝等當知，此邑窮隘又多不信，乞食難得。若欲於此安居者住，不者隨意。」眾中是時舍利弗獨往阿牟迦未迦山安居，受天王釋及其後阿須羅女請，夏四月天食供養。時佛與五百少一比丘，于毗羅然國安居。彼國諸居士及婆羅門，以少信心供佛及僧，滿五六日便止，諸比丘乞食極苦難得。
時長老大目犍連白佛：「有樹名閻浮提，閻浮提因以為名，我欲取此樹果供養大眾。有呵梨勒林、阿摩勒林。郁單曰有自然粳米，忉利天食修陀味，普皆欲取以供大眾。有甘地味，我以一手擎諸眾生，一手反地，令諸比丘自取而啖。愿見聽許。」佛言：「汝雖有大神力，諸比丘惡行報熟不可移轉，一皆不聽。」
是國清涼水草豐美，有波羅奈國人，逐水草放馬欲令肥丁，來到此處。馬子信佛心凈，見諸比丘乞食極苦難得，言：「諸長老！汝等辛苦耶？」諸比丘言：「極辛苦。」彼言：「我等知汝極饑
【現代漢語翻譯】 現代漢語譯本：自娛自樂，對外面的事情好壞一概不過問。』守門人接受了命令，完全按照他所教的去做。佛陀安頓下來后，到了集僧的時候，召集僧眾后告訴各位比丘：『現在前往毗羅然國（Viranjana）。』眾比丘說：『遵從佛陀的教誨。』佛陀與五百大眾一同進入該國。這個國家信仰邪教，先前沒有精舍（vihara），城北有一片樹林，名叫勝葉波（Samyaka-parna），這片樹林鬱鬱蔥蔥，土地平坦寬闊。世尊和大眾就在那裡停留。這個城鎮狹小，地處邊遠，非常落後，百姓貧窮，缺少信仰，乞食很難得到。佛陀於是召集僧眾，召集僧眾后告誡各位比丘：『你們應當知道，這個城鎮貧窮狹小，而且很多人不信佛，乞食很難得到。如果想在這裡安居的就留下，不想留下的可以隨意離開。』當時，眾僧中的舍利弗（Sariputra）獨自前往阿牟迦未迦山（Amogha-vedika）安居，接受天王釋（Sakka，即帝釋天）及其後阿須羅女（Asura）的邀請，用四個月的天食供養。當時，佛陀與五百少一位比丘，在毗羅然國安居。那個國家的居士和婆羅門，以微薄的信心供養佛陀和僧眾，過了五六天就停止了，眾比丘乞食非常困難。 當時，長老大目犍連（Mahamaudgalyayana）對佛陀說：『有一種樹名叫閻浮提（Jambudvipa），閻浮提因此而得名，我想要取這種樹的果實來供養大眾。還有呵梨勒林（Haritaki-vana）、阿摩勒林（Amalaka-vana）。郁單曰（Uttarakuru）有自然生長的粳米，忉利天（Trayastrimsa）有修陀味（Sudha）食物，我都想取來供養大眾。還有甘地味（Gandha），我用一隻手托起所有眾生，一隻手反轉大地，讓眾比丘自己去取來吃。希望您能允許。』佛陀說：『你雖然有大神力，但是眾比丘惡行的報應成熟了，不可轉移改變，我一概不允許。』 這個國家清涼，水草豐美，有波羅奈國（Varanasi）的人，爲了讓馬長得肥壯，逐水草放牧，來到了這裡。馬伕信佛，心地純凈，看到眾比丘乞食非常困難，說：『各位長老！你們很辛苦嗎？』眾比丘說：『非常辛苦。』馬伕說：『我知道你們非常飢餓。
【English Translation】 English version: 'Amuse yourselves, and do not concern yourselves with whether external affairs are good or bad.' The gatekeeper received the command and followed his instructions exactly. After the Buddha had settled down, when it was time to assemble the Sangha, he gathered the monks and told them, 'Now we will go to the country of Viranjana.' The monks said, 'We will respectfully follow the Buddha's teachings.' The Buddha and five hundred members of the Sangha entered the country together. This country believed in heretical teachings and previously had no vihara (monastery). North of the city was a forest called Samyaka-parna (Victorious Leaf), which was lush and the land was flat and broad. The World Honored One and the Sangha stayed there. This town was narrow and remote, very backward, the people were poor, lacked faith, and it was difficult to obtain alms. The Buddha then gathered the Sangha, and after gathering the Sangha, he admonished the monks, 'You should know that this town is poor and narrow, and many people do not believe in Buddhism, so it is difficult to obtain alms. If you want to stay here in retreat, stay; if you don't want to stay, you are free to leave.' At that time, Sariputra (Relic Son), among the Sangha, went alone to Amogha-vedika (Unfailing Platform) Mountain to stay in retreat, accepting the invitation of Sakka (King of Gods, i.e., Indra) and his Asura (Demigod) daughters, and was provided with heavenly food for four months. At that time, the Buddha and five hundred minus one monks stayed in retreat in the country of Viranjana. The laypeople and Brahmins of that country, with meager faith, provided offerings to the Buddha and the Sangha, but stopped after five or six days, and it was extremely difficult for the monks to obtain alms. At that time, the elder Mahamaudgalyayana (Great Maudgalyayana) said to the Buddha, 'There is a tree called Jambudvipa (Rose-apple Land), from which Jambudvipa gets its name, and I want to take the fruit of this tree to offer to the Sangha. There are also Haritaki-vana (Haritaki Forest) and Amalaka-vana (Amalaka Forest). In Uttarakuru (Northern Kurus) there is naturally grown rice, and in Trayastrimsa (Thirty-three Heavens) there is Sudha (Nectar) food, and I want to take them all to offer to the Sangha. There is also Gandha (Fragrance), and I will use one hand to hold up all living beings and the other hand to turn the earth over, so that the monks can take it themselves and eat it. I hope you will allow it.' The Buddha said, 'Although you have great supernatural powers, the retribution of the evil deeds of the monks has matured and cannot be transferred or changed, so I will not allow it at all.' This country is cool, with lush water and grass, and people from Varanasi (Benares), seeking water and grass to fatten their horses, came here. The horseman believed in the Buddha and had a pure heart. Seeing that the monks were having a very difficult time obtaining alms, he said, 'Venerable elders! Are you suffering?' The monks said, 'We are suffering greatly.' The horseman said, 'I know you are very hungry.'
餓，我等糧食盡，正有馬麥，汝能啖不？」諸比丘言：「佛未聽我等食馬麥。」諸比丘不知云何？以是事白佛，佛言：「馬屬看馬人，若是諸牧馬人能以好草鹽水食馬，此麥自在應受。」是馬有五百匹，比丘五百少一。一馬食麥二斗，一比丘給一斗，一斗與馬。中有良馬給麥四斗，二斗給佛，二斗與良馬。阿難取佛分並自取分，持入聚落於一女前贊佛言：「姊妹！佛有如是念、定、智慧、解脫、解脫知見，大慈大悲，一切智人，身有三十二相、八十種好、紫磨金色項有圓光、大梵音聲視無厭足。若不出家，當作轉輪聖王，猶如日出，當有七寶及千子，我與汝等無不屬者。今出家得阿耨多羅三藐三佛陀，未度者度、未解者解、未滅度者滅度，除生老病死憂悲苦惱，有小因緣在此安居，汝能持此麥為佛作乾飯不？」女言：「大德阿難！我家中多務多事不得為作。」傍有一女人，聞佛功德即生敬心，如是人者世所希有，白阿難言：「可持麥來，我為作飯。從今日汝分我亦當作，更有軟善智慧持戒比丘，我亦與作。」女即作飯持與阿難。阿難敬佛情深，如是思惟：「佛為王種常食肴膳，此飯粗惡安能益身？」念已行水授飯，見佛食之，悲哽交懷。佛知其意欲解釋之：「汝能啖此飯不？」阿難言：「能。」受以食之，滋味非常，
【現代漢語翻譯】 現代漢語譯本：『唉，我等糧食已經吃盡，現在只有馬吃的麥子，你們能吃嗎？』眾比丘回答：『佛陀沒有允許我們吃馬麥。』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『馬麥屬於照看馬的人，如果那些牧馬人能用好的草料和鹽水餵養馬匹，那麼這些馬麥就可以隨意接受。』 這裡有五百匹馬，比丘有四百九十九人。一匹馬吃兩斗麥子，一位比丘分給一斗，一斗給馬。其中有良馬分給四斗麥子，兩斗給佛陀，兩斗給良馬。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）取走佛陀和自己的那份，帶到村落里，在一個女子面前讚歎佛陀說：『姊妹！佛陀具有這樣的念、定、智慧、解脫、解脫知見（vimoksha-jnana-darshana，佛教術語，指脫離煩惱后的智慧和見解），大慈大悲，是一切智人（sarvajna，佛教術語，指佛陀具有洞察一切的智慧），身有三十二相（lakshana，佛教術語，指佛陀所具有的三十二種殊勝的身體特徵）、八十種好（anuvyanjana，佛教術語，指佛陀所具有的八十種較小的身體特徵），身體是紫磨金色，脖子有圓光，大梵音聲，觀看時不會感到厭足。如果不出家，應當成為轉輪聖王（chakravartin，佛教術語，指統治世界的理想君主），猶如太陽升起，應當擁有七寶（sapta ratna，佛教術語，指轉輪聖王擁有的七種寶物）和一千個兒子，我們和你們都無不歸屬於他。現在出家證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，佛教術語，指無上正等正覺，即佛陀所證悟的最高智慧），度化未被度化的人，解脫未被解脫的人，使未得滅度的人得滅度，解除生老病死憂悲苦惱，因為一些小因緣在此地安居，你能拿這些麥子為佛陀做乾飯嗎？』 女子說：『大德阿難！我家中事務繁忙，無法為您做。』旁邊有一位女人，聽到佛陀的功德，立刻生起敬仰之心，覺得這樣的人世間少有，便對阿難說：『可以把麥子拿來，我為您做飯。從今天起，您的那份我也一起做了，還有那些柔軟善良、具有智慧、持戒的比丘，我也為他們做。』女子立刻做了飯，拿給阿難。阿難敬佛情深，這樣思惟：『佛陀是王族出身，常吃美味佳餚，這飯粗糙難嚥，怎麼能有益於身體呢？』 思慮完畢，阿難行水授飯，見佛陀吃下，悲傷哽咽交織在心中。佛陀知道他的心思，想要解釋給他聽：『你能吃這飯嗎？』阿難回答：『能。』接過飯吃下，覺得滋味非常。
【English Translation】 English version: 'Alas, our food supply is exhausted, and now there is only horse barley. Can you eat it?' The monks replied, 'The Buddha has not permitted us to eat horse barley.' The monks did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'The horse barley belongs to those who care for the horses. If those horse herders can feed the horses with good grass and salt water, then this barley can be freely accepted.' There were five hundred horses, and four hundred and ninety-nine monks. One horse eats two dou (a unit of dry measure) of barley, one monk is given one dou, and one dou is given to the horse. Among them, a good horse is given four dou of barley, two dou for the Buddha, and two dou for the good horse. Ananda (one of the ten principal disciples of the Buddha, known for his exceptional memory) took the Buddha's share and his own share, and went to a village. In front of a woman, he praised the Buddha, saying, 'Sister! The Buddha has such mindfulness, concentration, wisdom, liberation, and the knowledge and vision of liberation (vimoksha-jnana-darshana, a Buddhist term referring to the wisdom and insight after liberation from afflictions), great compassion and great mercy. He is an all-knowing one (sarvajna, a Buddhist term referring to the Buddha's all-encompassing wisdom), with thirty-two marks (lakshana, Buddhist term referring to the thirty-two auspicious physical characteristics of the Buddha) and eighty minor marks (anuvyanjana, Buddhist term referring to the eighty minor physical characteristics of the Buddha), a body of purple-gold color, a halo around his neck, a great Brahma voice, and is never tiring to behold. If he had not renounced the world, he would have become a Chakravartin (chakravartin, a Buddhist term referring to the ideal universal ruler), like the rising sun, possessing the seven treasures (sapta ratna, Buddhist term referring to the seven treasures of a Chakravartin) and a thousand sons, and we and you would all belong to him. Now, having renounced the world, he has attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, Buddhist term referring to the unsurpassed perfect enlightenment, the highest wisdom attained by the Buddha), liberating those who have not been liberated, freeing those who have not been freed, enabling those who have not attained Nirvana to attain Nirvana, and removing the suffering of birth, old age, sickness, death, sorrow, and affliction. Due to some small cause, he is residing here. Can you take this barley and make dry rice for the Buddha?' The woman said, 'Venerable Ananda! My household is busy with many affairs and I cannot do it for you.' There was a woman nearby who, upon hearing of the Buddha's merits, immediately developed reverence, feeling that such a person is rare in the world. She said to Ananda, 'You can bring the barley, and I will make rice for you. From today on, I will also make your share, and for those monks who are gentle, virtuous, wise, and uphold the precepts, I will also make rice for them.' The woman immediately made rice and gave it to Ananda. Ananda had deep reverence for the Buddha, and he thought, 'The Buddha is of royal lineage and always eats delicacies. This rice is coarse and difficult to swallow, how can it benefit his body?' After contemplating this, Ananda offered water and then the rice. Seeing the Buddha eat it, sadness and choking filled his heart. The Buddha knew his thoughts and wanted to explain it to him: 'Can you eat this rice?' Ananda replied, 'Yes.' He took the rice and ate it, finding the taste to be extraordinary.
實是諸天以味加之，欣悅無量悲哽即除。佛食訖，阿難行澡水洗手攝缽，白佛言：「今日有一女人，我倩作飯不肯。傍有一女不倩而作。」佛言：「阿難！是女不肯作飯，所應得者不得。若即作者，此功德報，應作轉輪王第一夫人。不倩而作者，此福無量，不假余福，此福已大。」是時世尊宿行未除，一時之中無有知佛共僧毗羅然國啖馬麥者。魔王化作諸比丘，飯食充滿盈長赍行出向諸國，路相逢者問：「所從來？」答言：「從毗羅然國來。」諸居士言：「佛于彼住有四供養不？」答言：「彼常有大會，有肴膳盈長。我所持者，即是彼之遺余。」
爾時世尊宿行已畢，十六大國咸聞，世尊與五百比丘，毗羅然國三月食馬麥。爾時諸國貴人、長者、居士、大富薩薄，備眾供具種種肴膳，車馱盈溢填道而來，奉餉世尊，自恣垂至七日未訖。佛知故問阿難：「自恣有幾日在？」阿難言：「余有七日。」佛告阿難：「汝行入城告阿耆達：『佛語汝，我于汝國夏安居竟，欲余國遊行。』」諸比丘言：「世尊！是人于佛眾僧有何恩德，在此安居窮困理極而與之別？」佛言：「此婆羅門雖無恩分，賓主之宜理應與別。」阿難受敕，與一比丘俱到其門下，告守門者：「可白汝阿耆達婆羅門，令知阿難在外。」守門者思惟：「阿難
【現代漢語翻譯】 現代漢語譯本：諸天以美味佳餚供養佛陀，佛陀欣喜接受，無量的悲傷和哽咽也隨之消除。佛陀用齋完畢，阿難（佛陀的十大弟子之一）取來澡水為佛陀洗手，並收好缽，稟告佛陀說：『今日有一女子，我請她做飯她不肯。旁邊有一女子，我沒有請她卻做了。』佛陀說：『阿難！那不肯做飯的女子，她本應得到的福報就得不到了。如果她做了飯，憑此功德，本應成為轉輪王（擁有統治世界的理想明君）的第一夫人。那沒有被邀請卻主動做飯的女子，她的福報是無量的，不需要其他福報的輔助，這福報已經足夠大了。』當時，世尊（對佛陀的尊稱）過去的業報還沒有消除，一時之間沒有人知道佛陀和僧眾在毗羅然國（古代印度的一個國家）吃馬麥的事情。魔王（佛教中阻礙修行的惡神）化作許多比丘（出家修行的男子），用飯食裝滿缽，拿著缽走向各個國家，路上遇到人問：『你們從哪裡來？』他們回答說：『我們從毗羅然國來。』那些居士（在家信佛的男女）問：『佛陀在那裡住，有四事供養（指衣服、飲食、臥具、醫藥四種供養）嗎？』他們回答說：『那裡經常有盛大的集會，有豐盛的菜餚。我們所拿的這些，就是那裡剩下的。』 這時，世尊過去的業報已經結束，十六大國都知道了，世尊與五百比丘在毗羅然國吃了三個月的馬麥。當時，各國的貴人、長者（年長有德之人）、居士、大富商，準備了各種供養品和豐盛的菜餚，用車輛裝載得滿滿的，填滿了道路而來，奉獻給世尊，自恣日（僧侶在雨季安居結束時互相檢舉過失的日子）持續了七天還沒有結束。佛陀明知故問阿難：『自恣日還有幾天？』阿難回答說：『還剩下七天。』佛陀告訴阿難：『你進城去告訴阿耆達（人名）：『佛陀告訴你，我在你的國家夏安居（僧侶在雨季三個月內停止外出，專心修行的制度）結束了，想要去其他國家游化。』』眾比丘說：『世尊！這個人對佛陀和僧眾有什麼恩德，要在這安居期間如此窮困潦倒，卻要與他告別？』佛陀說：『這位婆羅門（古印度祭司階層）雖然沒有恩德，但賓主之間的禮儀，理應與他告別。』阿難接受了佛陀的命令，與一位比丘一同來到阿耆達的門下，告訴守門人：『你可以稟告你的主人阿耆達婆羅門，讓他知道阿難在外面。』守門人心想：『阿難
【English Translation】 English version: The devas (gods) enhanced the food with flavors, and the Buddha accepted it with joy, eliminating immeasurable sorrow and choking. After the Buddha finished eating, Ananda (one of the Buddha's ten principal disciples) brought water for washing hands and put away the bowl, reporting to the Buddha: 'Today, there was a woman I asked to cook rice, but she refused. There was another woman nearby who cooked without being asked.' The Buddha said, 'Ananda! The woman who refused to cook rice will not receive the merit she should have. If she had cooked, by this merit, she should have become the first queen of a Chakravartin (ideal universal ruler). The woman who cooked without being asked, her merit is immeasurable, not needing any other merit to assist it; this merit is already great enough.' At that time, the World Honored One's (a title for the Buddha) past karma had not yet been exhausted, and for a time, no one knew that the Buddha and the Sangha (Buddhist monastic community) were eating horse barley in the country of Veranja (an ancient Indian kingdom). Mara (demon who obstructs Buddhist practice) transformed into many bhikshus (ordained monks), filling their bowls with food and going to various countries. Those who met them on the road asked, 'Where do you come from?' They replied, 'We come from the country of Veranja.' The lay followers (Buddhist practitioners who are not monks or nuns) asked, 'Does the Buddha have the four requisites (clothing, food, lodging, and medicine) while staying there?' They replied, 'There are often grand gatherings there, with abundant delicacies. What we are carrying is the remainder from there.' At this time, the World Honored One's past karma had ended, and the sixteen great kingdoms all heard that the World Honored One and five hundred bhikshus had eaten horse barley for three months in the country of Veranja. At that time, the nobles, elders (respected elderly people), lay followers, and wealthy merchants of various countries prepared various offerings and abundant delicacies, loading them onto carts that filled the roads, and came to offer them to the World Honored One. The Pavarana (end of the rainy season retreat where monks confess their faults) lasted for seven days and was not yet finished. The Buddha knowingly asked Ananda, 'How many days are left in the Pavarana?' Ananda replied, 'There are seven days remaining.' The Buddha told Ananda, 'Go into the city and tell Ajita (a name): 'The Buddha tells you that I have completed the rainy season retreat (Vassa) in your country and wish to travel to other countries.'' The bhikshus said, 'World Honored One! What kindness has this person shown to the Buddha and the Sangha that we should bid farewell to him after being so impoverished during this retreat?' The Buddha said, 'Although this Brahmin (priestly class in ancient India) has shown no kindness, the etiquette between host and guest dictates that we should bid him farewell.' Ananda, receiving the Buddha's command, went with one bhikshu to Ajita's gate and told the gatekeeper, 'Please inform your master, Ajita the Brahmin, that Ananda is outside.' The gatekeeper thought, 'Ananda
名吉，清旦聞之云何不白？」時阿耆達早起沐浴著白凈衣獨坐中堂，守門者入白王言：「阿難在外。」婆羅門相法，名吉則吉信名求凈，即語令前。阿難前已，即喚令坐。時間小默而問阿難：「阿難！以何事來？」答言：「佛遣我來語汝：『夏三月住汝國界安居，安居已竟，欲余國遊行。』」婆羅門驚問阿難：「瞿曇沙門！毗羅然國夏住耶？」阿難言：「然。」婆羅門言：「云何得住？阿誰供給？」阿難言：「窮苦理極，佛與眾僧三月食馬麥。」是時婆羅門始自覺悟，念前請佛並及眾僧夏四月供具充備，如何令佛及僧三月食馬麥？惡聲醜名流佈諸國，當言：「阿耆達長夜惡邪憎嫉佛法，惱佛及僧乃令困極。」即語阿難：「令沙門瞿曇可得懺悔留不？」阿難言：「不得。」是婆羅門憂愧愁惱熱悶躄地，時諸宗親以水灑面扶起乃穌。親里喻言：「汝莫愁憂，我當與汝懺謝瞿曇，當請留住。若不肯住，當赍飯食隨後逐之，乏少時供養。」婆羅門及諸宗親，共往詣佛懺悔請留。佛便思惟：「我若不受，彼當吐熱血死。」佛憐愍故，受請七日。婆羅門思惟：「此供具俟夏四月，云何七日能盡？」
佛自恣竟，欲往越祇國二月遊行。越祇國人聞佛當來，各設供具一日、二日，一施、兩施，令畢二月次第作竟。佛自恣竟，二月
【現代漢語翻譯】 現代漢語譯本 名吉（Name of good omen），清晨聽到這個名字怎麼能不高興呢？』當時阿耆達（Aghita）早起沐浴，穿著潔白的衣服獨自坐在廳堂中央，守門人進來稟告國王說：『阿難（Ananda）在外面。』婆羅門（Brahmin）有相法，認為『名吉』是吉祥的象徵，代表著追求清凈，於是就讓人請阿難進來。阿難進來后，就請他坐下。過了一會兒，阿耆達才問阿難：『阿難！你來有什麼事？』阿難回答說：『佛陀派我來告訴你：『（佛陀）將在你的國界安居三個月，安居結束后，想要到其他國家游化。』』婆羅門驚訝地問阿難：『喬達摩沙門（Gautama，釋迦牟尼佛）在毗羅然國（Veranja）安居了嗎？』阿難說：『是的。』婆羅門問：『怎麼能住在那裡呢？誰來供給食物？』阿難說：『因為（當地）極度貧困，佛陀和眾僧三個月都吃馬麥。』這時婆羅門才醒悟過來，想起之前曾邀請佛陀和眾僧來此安居四個月，供養應該充足完備，怎麼會讓佛陀和僧眾三個月都吃馬麥呢？這種惡劣的名聲會傳遍各國，人們會說：『阿耆達長久以來心懷邪惡，憎恨嫉妒佛法，惱害佛陀和僧眾，以至於讓他們困苦到極點。』於是對阿難說：『能不能讓沙門喬達摩可以接受我的懺悔，留下來呢？』阿難說：『不行。』這位婆羅門憂愁慚愧，煩惱得熱悶倒地，他的親屬們用水灑在他的臉上，扶起來才甦醒。親屬們勸慰他說：『你不要愁憂，我們願意和你一起向喬達摩懺悔謝罪，請求他留下來。如果他不肯留下，我們就準備飯食跟隨在他後面，在他缺乏食物的時候供養。』婆羅門和他的親屬們一起去拜見佛陀，懺悔謝罪，請求佛陀留下。佛陀心想：『我如果不接受，他會吐血而死。』佛陀出於憐憫，接受了七天的供養。婆羅門心想：『這些供養原本是為夏安居四個月準備的，怎麼能在七天內用完呢？』 佛陀自恣（Pavarana，解夏）結束后，想要前往越祇國（Vajji）游化兩個月。越祇國的人聽說佛陀要來，各自準備供養一日、兩日，一次佈施、兩次佈施，讓兩個月的供養依次完成。佛陀自恣結束后，兩個月
【English Translation】 English version 'Name of good omen, how can one not be happy hearing this name in the early morning?' At that time, Aghita (Aghita) got up early, bathed, and sat alone in the middle of the hall wearing clean white clothes. The gatekeeper entered and reported to the king, 'Ananda (Ananda) is outside.' The Brahmin (Brahmin) had a method of divination, believing that 'Name of good omen' was an auspicious symbol, representing the pursuit of purity, so he ordered Ananda to be invited in. After Ananda entered, he was asked to sit down. After a short silence, Aghita asked Ananda, 'Ananda! What brings you here?' Ananda replied, 'The Buddha sent me to tell you: '(The Buddha) will reside within your kingdom for three months during the rainy season retreat. After the retreat, (he) intends to travel to other countries.' The Brahmin was surprised and asked Ananda, 'Did the Shramana Gautama (Gautama, Shakyamuni Buddha) reside in Veranja (Veranja) during the rainy season?' Ananda said, 'Yes.' The Brahmin asked, 'How could he reside there? Who provided the food?' Ananda said, 'Because (the area) was extremely poor, the Buddha and the Sangha ate horse barley for three months.' At this time, the Brahmin finally realized and remembered that he had previously invited the Buddha and the Sangha to reside here for four months, and the offerings should have been sufficient and complete. How could he have allowed the Buddha and the Sangha to eat horse barley for three months? This terrible reputation will spread throughout the countries, and people will say, 'Aghita has long harbored evil, hating and envying the Buddha's teachings, harming the Buddha and the Sangha, to the point of causing them extreme hardship.' So he said to Ananda, 'Can the Shramana Gautama be allowed to accept my repentance and stay?' Ananda said, 'No.' This Brahmin was worried, ashamed, and troubled, and he fell to the ground in a hot and stuffy state. His relatives sprinkled water on his face and helped him up to regain consciousness. The relatives comforted him, saying, 'Do not worry, we are willing to repent and apologize to Gautama with you, and ask him to stay. If he is unwilling to stay, we will prepare food and follow behind him, providing offerings when he lacks food.' The Brahmin and his relatives went together to see the Buddha, repented and apologized, and asked the Buddha to stay. The Buddha thought, 'If I do not accept, he will vomit blood and die.' Out of compassion, the Buddha accepted the seven days of offerings. The Brahmin thought, 'These offerings were originally prepared for the four months of the rainy season retreat, how can they be used up in seven days?' After the Buddha finished the Pavarana (Pavarana, end of retreat), he wanted to travel to Vajji (Vajji) for two months. The people of Vajji heard that the Buddha was coming, and each prepared offerings for one day, two days, one offering, two offerings, so that the two months of offerings were completed in order. After the Buddha finished the Pavarana, two months
越祇國遊行。阿耆達赍諸供具追隨佛后，若乏少時當設供養。越祇諸人聞已，相率集會共作要令：「若有請佛，皆當日日備具前食后食怛缽那無令乏少，莫使異人間錯其中。」阿耆達知佛宿處，輒赍食具器物，先往施設言：「我當今日施。若明日、若後日。」諸越祇人不聽，語言：「汝長夜惡邪，是佛怨家，故惱佛及僧，今欲悅他意故，作如是語：『我當今日施，若明日、若後日。』汝有何事，爾許時令佛及僧毗羅然國三月啖馬麥，而今急急欲求施日？」婆羅門聞是語，慚愧交懷在一面立看，眾僧少何等我當與之。值時無粥，即辦種種粥：酥粥、油粥、胡麻粥、乳粥、小豆粥、磨沙豆粥、麻子粥、清粥，辦已奉佛。佛告婆羅門：「與僧作分。」即與比丘。比丘不受，言：「佛未聽我食八種粥。」以是事白佛。佛言：「從今日聽食八種粥。粥有五事利身：一者除饑、二者除渴、三者下氣、四者卻臍下冷、五者消宿食。」婆羅門思惟：「我四月安樂自娛，二月逐沙門瞿曇，以我一人廢諸國事。今此供具多不可盡，且當布地令佛及僧以足蹈上，即是受用。」具以所懷白佛：「愿佛受用。」佛告婆羅門：「不可得如汝所言，此是食物，應以口受用。」佛欲遣婆羅門，即為說偈：
「若在天祠中， 供養火為最； 婆羅門
【現代漢語翻譯】 現代漢語譯本：在越祇國（Yuezhi，古代中亞國家），阿耆達（Ajita，人名）帶著各種供養品跟隨在佛陀身後，想著如果有什麼短缺，就及時提供供養。越祇國的眾人聽說了這件事，一起約定說：『如果有人請佛陀，我們都要每日準備好前食和后食，以及怛缽那（Tarpana，飲料），不要讓佛陀和僧團有所缺乏，不要讓其他人有機會插手。』阿耆達知道佛陀的住處，總是帶著食物和器物，先去佈置好，說：『我今天供養，明天也供養，後天也供養。』越祇國的人不聽他的，說：『你長久以來心懷邪念，是佛陀的仇敵，故意惱亂佛陀和僧團。現在想討好佛陀，才說這樣的話：「我今天供養，明天也供養，後天也供養。」你有什麼事？之前那麼長時間讓佛陀和僧團在毗羅然國（Veranja，地名）吃了三個月的馬麥，現在卻急著要找機會供養？』婆羅門（Brahman，印度教祭司）聽了這些話，感到慚愧，站在一旁觀看，心想眾僧缺少什麼，我就提供什麼。當時沒有粥，他就準備了各種粥：酥粥、油粥、胡麻粥、乳粥、小豆粥、磨沙豆粥、麻子粥、清粥，準備好后供奉給佛陀。佛陀告訴婆羅門：『把這些粥分給僧眾。』婆羅門就分給比丘（Bhikkhu，佛教僧侶）。比丘不受，說：『佛陀沒有允許我們吃這八種粥。』於是把這件事告訴了佛陀。佛陀說：『從今天起允許你們吃這八種粥。粥有五種利益：一是解除飢餓，二是解除口渴，三是順下氣，四是去除臍下寒冷，五是消化宿食。』婆羅門心想：『我四個月安樂地自娛，兩個月追隨沙門瞿曇（釋迦牟尼佛），因為我一個人而耽誤了各國的事務。現在這些供養品太多了，用不完，不如鋪在地上，讓佛陀和僧團用腳踩上去，就算是接受了我的供養。』於是把自己的想法告訴佛陀：『希望佛陀接受我的供養。』佛陀告訴婆羅門：『不能像你所說的那樣，這些是食物，應該用口來食用。』佛陀想遣走婆羅門，就為他說偈語： 『如果在天祠中，供養火最為殊勝；婆羅門』
【English Translation】 English version: In the country of Yuezhi (Yuezhi, an ancient Central Asian country), Ajita (Ajita, a personal name) followed behind the Buddha with various offerings, thinking that if there was any shortage, he would provide offerings in time. When the people of Yuezhi heard about this, they made an agreement together, saying: 'If anyone invites the Buddha, we must prepare the forenoon meal and the afternoon meal every day, as well as Tarpana (Tarpana, a drink), so that the Buddha and the Sangha (Sangha, Buddhist monastic community) will not lack anything, and do not let others have the opportunity to intervene.' Ajita knew where the Buddha was staying, and always brought food and utensils, and went to set them up in advance, saying: 'I will offer today, and I will offer tomorrow, and I will offer the day after tomorrow.' The people of Yuezhi did not listen to him, and said: 'You have had evil thoughts for a long time, and you are an enemy of the Buddha, deliberately disturbing the Buddha and the Sangha. Now you want to please the Buddha, so you say such things: "I will offer today, and I will offer tomorrow, and I will offer the day after tomorrow." What is the matter with you? For so long, you let the Buddha and the Sangha eat horse barley in Veranja (Veranja, a place name) for three months, but now you are in a hurry to find an opportunity to make offerings?' When the Brahman (Brahman, a Hindu priest) heard these words, he felt ashamed and stood aside to watch, thinking what the Sangha lacked, and I would provide it. At that time, there was no porridge, so he prepared various kinds of porridge: ghee porridge, oil porridge, sesame porridge, milk porridge, small bean porridge, ground bean porridge, hemp seed porridge, and clear porridge. After preparing them, he offered them to the Buddha. The Buddha told the Brahman: 'Divide these porridges among the Sangha.' The Brahman then distributed them to the Bhikkhus (Bhikkhu, Buddhist monks). The Bhikkhus did not accept it, saying: 'The Buddha has not allowed us to eat these eight kinds of porridge.' So they told the Buddha about this. The Buddha said: 'From today onwards, you are allowed to eat these eight kinds of porridge. Porridge has five benefits: first, it relieves hunger; second, it relieves thirst; third, it lowers the qi; fourth, it removes coldness below the navel; and fifth, it digests accumulated food.' The Brahman thought: 'I have been enjoying myself comfortably for four months, and I have been following the Shramana Gautama (Shakyamuni Buddha) for two months. Because of me alone, the affairs of various countries have been delayed. Now there are too many offerings to use up, so it is better to spread them on the ground and let the Buddha and the Sangha step on them with their feet, which is considered to have accepted my offerings.' So he told the Buddha his thoughts: 'I hope the Buddha will accept my offerings.' The Buddha told the Brahman: 'It cannot be as you say, these are food, and should be eaten with the mouth.' The Buddha wanted to send the Brahman away, so he spoke a verse for him: 'If in a temple, offering to fire is the most supreme; Brahman'
書中， 薩鞞帝為最； 一切諸人中， 轉輪王為最； 一切諸江河， 大海深為最； 于諸星宿中， 月為第一最； 一切照明中， 日光曜為最； 十方天人中， 佛福田為最。」
佛說偈竟，從坐起去。
佛在越祇國中游行，向阿那伽頻頭國中，有外道弟子、舊象師，名毗羅吒，大富多財谷帛充溢，田宅寶物悉皆豐足，無量福德成就。此一國人盡皆邪見，聞佛當來相率集會，至象師所向城中人種種毀佛及僧：「沙門瞿曇，難滿難養多欲無厭，將千二百五十比丘千優婆塞五百乞殘食人，從聚落至聚落從城至城，如霜雹蟥蟲殘賊人谷，所經過處破人家業，次第復欲不利我等。」象師及城中人，噁心轉生共作要令：「沙門瞿曇來至，不聽往看。」佛到其國，國無精舍，城北有林，號勝葉婆，其樹郁茂其地平博，世尊大眾止頓其中。像師聞佛已到，其人先世供養佛，種善根近正見利根，宿因力故，能得今世無漏智。為善根力所追，便自思惟：「我於此國人所宗敬，尊貴第一。若不看佛，人當謂我惜費。」即告諸人：「諸人先作要令。我自思惟，此要不全。」諸人白言：「以何事故？」答言：「我於此國人所宗敬，尊貴第一。若不看佛，人當謂我惜費。」諸人言：「今見瞿曇，以何供
【現代漢語翻譯】 現代漢語譯本： 書中，薩鞞帝（Sāvatthī，舍衛城）最為殊勝； 一切人中，轉輪王最為殊勝； 一切江河中，大海最為深廣； 一切星宿中，月亮最為明亮； 一切照明中，日光最為耀眼； 十方天人中，佛是最佳的福田。
佛說完偈語，便從座位起身離去。
佛在越祇國（Vajjī）中，前往阿那伽頻頭國（Anāthapiṇḍika）時，那裡有一位外道弟子，以前是馴象師，名叫毗羅吒（Virūḍha），他非常富有，擁有大量的財物、穀物和絲綢，田地、房產和寶物都非常充足，積累了無量的福德。這個國家的人都持有邪見。當他們聽說佛要來時，便一起到象師那裡，在城中散佈各種誹謗佛和僧團的言論：『沙門瞿曇（Śramaṇa Gautama）貪得無厭，難以滿足，帶著一千二百五十名比丘、一千名優婆塞和五百名乞食者，從一個村莊到另一個村莊，從一座城市到另一座城市，就像霜凍、冰雹和蝗蟲一樣殘害人們的莊稼，所到之處破壞人們的家業，接下來還會對我們不利。』象師和城裡的人心生惡意，共同約定：『沙門瞿曇來的時候，不許去看他。』佛到達那個國家時，那裡沒有精舍。城北有一片樹林，名叫勝葉婆（Jetavana），樹木茂盛，土地平坦寬闊，世尊和他的僧團便在那裡停留。像師聽說佛已經到了，他前世曾經供養過佛，種下了善根，接近正見，具有敏銳的根器，憑藉著宿世的因緣，今生能夠獲得無漏的智慧。由於善根的力量推動，他便自己思量：『我在這個國家受到人們的尊敬，地位最為尊貴。如果我不去看佛，人們會認為我吝嗇。』於是他告訴眾人：『各位之前已經做了約定。我仔細思考了一下，這個約定並不妥當。』眾人問道：『為什麼呢？』他回答說：『我在這個國家受到人們的尊敬，地位最為尊貴。如果我不去看佛，人們會認為我吝嗇。』眾人問：『現在去見瞿曇，用什麼供養呢？』
【English Translation】 English version: Among books, Sāvatthī (舍衛城) is the most excellent; Among all people, the Chakravarti King (轉輪王) is the most excellent; Among all rivers, the deep ocean is the most excellent; Among all stars, the moon is the first and most excellent; Among all illuminations, the sunlight is the most radiant; Among all gods and humans in the ten directions, the Buddha is the most excellent field of merit.
After the Buddha spoke the verse, he rose from his seat and departed.
When the Buddha was in the country of Vajjī (越祇國), heading towards the country of Anāthapiṇḍika (阿那伽頻頭國), there was a non-Buddhist disciple, formerly an elephant trainer, named Virūḍha (毗羅吒). He was very wealthy, with abundant possessions, grains, and silks. His fields, houses, and treasures were all plentiful, and he had accumulated immeasurable merit. All the people in this country held wrong views. When they heard that the Buddha was coming, they gathered together and went to the elephant trainer, spreading various slanders against the Buddha and the Sangha (僧): 'The Śramaṇa Gautama (沙門瞿曇) is insatiable, difficult to satisfy, and full of desires. He leads twelve hundred and fifty Bhikkhus (比丘), one thousand Upāsakas (優婆塞), and five hundred beggars, going from village to village, from city to city, like frost, hail, and locusts, devastating people's crops. Wherever he goes, he destroys people's livelihoods and will eventually harm us.' The elephant trainer and the people of the city developed malicious intentions and made a pact: 'When the Śramaṇa Gautama comes, we will not go to see him.' When the Buddha arrived in that country, there were no monasteries. North of the city was a forest called Jetavana (勝葉婆), with lush trees and flat, broad land. The World-Honored One and his Sangha stayed there. When the elephant trainer heard that the Buddha had arrived, he remembered that he had made offerings to the Buddha in past lives, planted good roots, approached right views, and had sharp faculties. Due to the power of his past karma, he was able to attain non-outflow wisdom in this life. Driven by the power of his good roots, he thought to himself: 'I am respected and honored as the most noble person in this country. If I do not go to see the Buddha, people will think I am stingy.' So he told the people: 'You all made a pact earlier. After careful consideration, I think this pact is not entirely appropriate.' The people asked: 'Why is that?' He replied: 'I am respected and honored as the most noble person in this country. If I do not go to see the Buddha, people will think I am stingy.' The people asked: 'Now that you are going to see Gautama, what will you offer?'
養？」答言：「石蜜。」諸人言：「沙門瞿曇，難滿難養多欲無厭，若以千二百五十瓶滿中石蜜盡受不讓。」象師大富不計重費，即將千二百五十人，負千二百五十瓶石蜜奉佛。佛告聚落主：「分與眾僧。」此人思惟：「果如人語多受不讓。」即以一瓶與一比丘。諸比丘不受，言：「是蜜太多，我不應受。」其人白佛：「比丘不受，愿佛有敕。」佛與缽及刀令割分之，千二百五十比丘皆得滿缽，一瓶石蜜猶故未盡。白佛，佛言：「重與。」猶故不盡。佛言：「與千優婆塞及五百乞殘食人。」猶尚不盡。佛言：「重與。」仍不可盡，一切皆足，瓶蜜如故。像師白佛：「眾已飽足，此諸瓶蜜用作何等？」佛言：「聚落主！我不見有人、若天、若魔、若梵天、若世間眾生及沙門、婆羅門食是石蜜能消助身者，除佛及僧。汝擔石蜜棄著無草地無蟲水中。」象師言：「爾。」即如佛教，擔諸瓶蜜棄著無蟲水中。是石蜜火煙出水沸聲震，譬如竟日火燒熱鐵投著水中煙出水沸聲震。像師見此二種神力，向佛意喜心信清凈，知重佛德其心軟伏。佛知其心隨意說法，得遠塵離垢，諸法眼生，見法得法、知法凈法度疑，不信他、不隨他、除疑悔，住初果中得無畏。從坐起，頭面禮佛足白佛言：「世尊！我今歸依佛、歸依法、歸依僧，我是優
【現代漢語翻譯】 現代漢語譯本 『如何供養？』回答說：『石蜜（蜂蜜）。』眾人說：『沙門瞿曇（釋迦牟尼佛），難以滿足，難以供養，貪慾無厭，如果用一千二百五十瓶裝滿石蜜，他都會全部接受，不會推辭。』象師（馴象師）非常富有，不計較花費，立即安排一千二百五十人，每人扛著一瓶石蜜，共一千二百五十瓶，奉獻給佛陀。佛陀告訴聚落主（村長）：『分給眾僧。』 這個人心想：『果然像人們說的那樣，他會全部接受，不會推辭。』於是拿出一瓶石蜜給一位比丘（出家人）。眾比丘不肯接受，說：『這蜜太多了，我不應該接受。』那人稟告佛陀：『比丘們不肯接受，希望佛陀下令。』佛陀給比丘們每人一個缽和一把刀，讓他們切割分蜜，一千二百五十位比丘都得到滿滿一缽，一瓶石蜜還沒有分完。稟告佛陀后，佛陀說：『再分給他們。』仍然沒有分完。佛陀說：『分給一千位優婆塞（在家男居士）和五百位乞討殘食的人。』還是沒有分完。佛陀說：『再分給他們。』仍然分不完，所有人都飽足了，瓶里的蜜還和原來一樣多。 象師問佛陀：『大家都已經飽足了，這些瓶里的蜜用來做什麼呢？』佛陀說：『聚落主！我沒有見到有人、無論是天人、魔、梵天、世間眾生，還是沙門、婆羅門，吃了這種石蜜能夠消化並有益於身體的，除了佛和僧眾。你把這些石蜜扔到沒有草的地上，或者沒有蟲的水中。』象師回答說：『遵命。』 於是按照佛陀的教導，把所有的瓶蜜扔到沒有蟲的水中。這些石蜜在水中發出火焰和煙，水沸騰的聲音震耳欲聾，就像用火燒紅的鐵塊扔到水中，發出煙和沸騰的聲音一樣。像師看到這兩種神力，對佛陀心生歡喜，內心清凈，知道佛陀的功德深重，他的心變得柔軟順服。佛陀知道他的心意，就隨他的根器說法，使他遠離塵垢，生起諸法之眼（智慧），見到法、得到法、了解法、凈化法，度脫疑惑，不再相信他人，不隨從他人，消除疑惑和後悔，安住在初果（須陀洹果）中，得到無畏。從座位上站起來，頭面頂禮佛足，對佛陀說：『世尊！我現在歸依佛、歸依法、歸依僧，我是優婆塞（在家男居士）。』希望佛陀接受我做弟子，從今天開始，直到生命終結，我都不會再做其他的事情。』佛陀默然允許了他。
【English Translation】 English version 『How to offer?』 He replied: 『Shimi (rock honey).』 The people said: 『Shamen Qutan (Śrāmaṇa Gautama, referring to the Buddha) is difficult to satisfy, difficult to support, and insatiably greedy. If you offer him one thousand two hundred and fifty jars filled with shimi, he will accept them all without refusal.』 The elephant trainer was very wealthy and did not mind the expense. He immediately arranged for one thousand two hundred and fifty people to carry one thousand two hundred and fifty jars of shimi to offer to the Buddha. The Buddha told the village chief: 『Distribute it to the monks.』 The man thought: 『Indeed, it is as people say, he will accept it all without refusal.』 So he took one jar of shimi and gave it to a biqiu (bhikshu, a monk). The monks refused to accept it, saying: 『This honey is too much, I should not accept it.』 The man reported to the Buddha: 『The monks refuse to accept it, I hope the Buddha will give an order.』 The Buddha gave each of the monks a bowl and a knife, and told them to cut and divide the honey. All one thousand two hundred and fifty monks received a full bowl, and one jar of shimi was not yet finished. After reporting to the Buddha, the Buddha said: 『Distribute it again.』 It was still not finished. The Buddha said: 『Distribute it to one thousand youposai (upasaka, male lay devotees) and five hundred people who beg for leftover food.』 It was still not finished. The Buddha said: 『Distribute it again.』 It still could not be finished. Everyone was satisfied, and the honey in the jars was still as much as before. The elephant trainer asked the Buddha: 『Everyone is already satisfied, what should be done with the honey in these jars?』 The Buddha said: 『Village chief! I have not seen anyone, whether it be a tianren (deva, a celestial being), a mo (mara, a demon), a fantian (brahma, a deity), a sentient being in the world, or a shamen (śrāmaṇa, a renunciate), a poluomen (brahmana, a brahmin), who can digest and benefit from eating this shimi, except for the Buddha and the Sangha (monastic community). You should throw this shimi onto land without grass or into water without insects.』 The elephant trainer replied: 『As you command.』 So, according to the Buddha's instructions, he threw all the jars of honey into water without insects. The shimi emitted flames and smoke in the water, and the sound of the water boiling was deafening, just like throwing a red-hot iron into water, which emits smoke and a boiling sound. Seeing these two kinds of divine power, the elephant trainer felt joy towards the Buddha, his heart became pure, and he knew the Buddha's merits were profound. His heart became soft and submissive. Knowing his intention, the Buddha taught him according to his capacity, enabling him to be free from defilements, to generate the eye of zhufa (dharma, wisdom), to see the fa (dharma, the teachings), to attain the fa (dharma, the teachings), to understand the fa (dharma, the teachings), to purify the fa (dharma, the teachings), to overcome doubts, to no longer believe in others, to not follow others, to eliminate doubts and regrets, and to abide in the first fruit (xutuoheng guo, srotapanna, stream-enterer), attaining fearlessness. He rose from his seat, prostrated himself at the Buddha's feet, and said to the Buddha: 『Shizun (Bhagavan, World-Honored One)! I now take refuge in the Buddha, take refuge in the fa (dharma, the teachings), take refuge in the seng (sangha, monastic community). I am a youposai (upasaka, male lay devotee).』 I hope the Buddha will accept me as a disciple, and from today until the end of my life, I will not do anything else.』 The Buddha silently permitted him.
婆塞憶持。從今日盡形壽不殺生，愿受我食后住處請。」佛默然受。知佛受已，頭面禮佛足繞佛三匝而去，還家摒擋大堂、重閣、四合舍、廳舍、小房舍，除去種種所有，灑掃清凈懸雜色繒幡，燒眾名香布種種花，敷金銀頗梨紺琉璃床，各千二百五十。如是思惟：「此四寶床，若不受一當受一。」辦千二百五十金瓶盛湯水，千二百五十使人，一比丘給一人。一切房舍地，布軟㲲、拘執欽婆羅、雜色綾羅，處處寶瓶盛水，諸香酥燈。一切辦已，遣使白佛：「眾具已辦，唯聖知時。」佛食后著衣，與比丘僧俱到其舍，一比丘給一人，于門外洗浴。像師自浴佛身，如一比丘浴頃，千二百五十人一時皆竟。佛及僧俱入其舍，像師以千二百五十金床奉佛，佛不受。次奉銀床、頗梨床、紺琉璃床，盡皆不受。卻四寶床更布凈床，以細㲲、拘執欽婆羅、雜色綾綺布凈床上，佛及眾僧坐訖。自行澡水，奉非時漿及含消藥。即于夜辦具種種肴膳，又辦金缽、銀缽、頗梨缽、紺琉璃缽各千二百五十，如是思惟：「若不受一當受一。」又辦金盤、銀盤、頗梨盤、紺琉璃盤各千二百五十，如是思惟：「若不受一當受一。」供具已辦白佛：「唯聖知時。」佛及僧坐訖，自行澡水，以千二百五十金盤奉佛，佛不受。次奉銀盤、頗梨紺琉璃盤，盡皆不
【現代漢語翻譯】 現代漢語譯本： 婆塞（居士）記住並遵守：『從今天起，直到生命終結，我將不殺生，並希望接受我的供養后住在我的住所。』佛陀默然接受。得知佛陀接受后，他頂禮佛足，繞佛三匝離去，回到家中安排佈置大堂、重閣、四合院、廳堂、小房間，清除各種所有物，灑掃乾淨，懸掛各種顏色的絲綢幡旗，焚燒各種名貴的香，鋪設各種鮮花，鋪設金、銀、頗梨（水晶）、紺琉璃（青色琉璃）床各一千二百五十張。他這樣思量：『這四寶床，如果佛陀不接受全部，也應當接受一張。』準備了一千二百五十個金瓶盛滿湯水，安排了一千二百五十個侍者，一位比丘（僧侶）對應一位侍者。一切房舍的地面，鋪設柔軟的毛毯、拘執欽婆羅（一種毛織品）、各種顏色的綾羅綢緞，處處放置盛滿水的寶瓶，點燃各種香油燈。一切準備完畢后，派人稟告佛陀：『一切供具已經準備完畢，只等世尊知曉時機。』佛陀用齋完畢后穿上袈裟，與比丘僧眾一同來到他的住所，一位比丘對應一位侍者，在門外洗浴。像師親自為佛陀沐浴，大約一位比丘沐浴的時間，一千二百五十人同時完成。佛陀及僧眾一同進入他的住所，像師將一千二百五十張金床供奉給佛陀，佛陀沒有接受。接著供奉銀床、頗梨床、紺琉璃床，全部都沒有接受。於是撤下四寶床，重新鋪設乾淨的床，用細毛毯、拘執欽婆羅、各種顏色的綾羅綢緞鋪在乾淨的床上，佛陀及眾僧坐定。像師親自為大家提供凈手水，奉上非時漿（飲料）及含消藥（幫助消化的藥物）。當晚，他準備了各種美味佳餚，又準備了金缽、銀缽、頗梨缽、紺琉璃缽各一千二百五十個，他這樣思量：『如果佛陀不接受全部，也應當接受一個。』又準備了金盤、銀盤、頗梨盤、紺琉璃盤各一千二百五十個，他這樣思量：『如果佛陀不接受全部，也應當接受一個。』供具準備完畢后稟告佛陀：『只等世尊知曉時機。』佛陀及僧眾坐定后，像師親自為大家提供凈手水，用一千二百五十個金盤供奉佛陀，佛陀沒有接受。接著供奉銀盤、頗梨盤、紺琉璃盤，全部都沒有接受。
【English Translation】 English version: The lay follower (Upasaka) remembered and kept: 'From today until the end of my life, I will not kill living beings, and I wish to offer you food and lodging in my residence.' The Buddha silently accepted. Knowing that the Buddha had accepted, he prostrated at the Buddha's feet, circumambulated the Buddha three times, and departed. Returning home, he arranged and decorated the main hall, double-storied pavilions, courtyard houses, reception halls, and small rooms. He removed all possessions, swept and cleaned, hung various colored silk banners, burned various precious incenses, and spread various flowers. He prepared one thousand two hundred and fifty beds each of gold, silver, crystal (Phori), and blue lapis lazuli (Kon琉璃). He thought: 'Of these four precious beds, if the Buddha does not accept all, he should accept at least one.' He prepared one thousand two hundred and fifty golden pitchers filled with soup and water, and arranged one thousand two hundred and fifty attendants, one attendant for each Bhikkhu (monk). The floors of all the houses were covered with soft blankets, Kouchih Qinbala (a type of woolen fabric), and various colored damasks and silks. Precious vases filled with water were placed everywhere, and various fragrant oil lamps were lit. After everything was prepared, he sent a messenger to inform the Buddha: 'All the offerings are ready, only awaiting the Holy One's knowledge of the time.' After the Buddha finished his meal, he put on his robe and, together with the Bhikkhu Sangha (monk community), came to his residence. One attendant was assigned to each Bhikkhu, and they bathed outside the gate. The elephant trainer personally bathed the Buddha, and in the time it took one Bhikkhu to bathe, all one thousand two hundred and fifty people finished simultaneously. The Buddha and the Sangha entered his residence together. The elephant trainer offered one thousand two hundred and fifty golden beds to the Buddha, but the Buddha did not accept them. Then he offered silver beds, crystal beds, and blue lapis lazuli beds, but the Buddha did not accept any of them. So he removed the four precious beds and laid out clean beds, covering them with fine blankets, Kouchih Qinbala, and various colored damasks and silks. The Buddha and the Sangha sat down. The elephant trainer personally provided water for washing hands, and offered non-seasonal juice (drinks) and digestive medicine (medicine to aid digestion). That night, he prepared various delicious dishes, and also prepared one thousand two hundred and fifty bowls each of gold, silver, crystal, and blue lapis lazuli. He thought: 'If the Buddha does not accept all, he should accept at least one.' He also prepared one thousand two hundred and fifty plates each of gold, silver, crystal, and blue lapis lazuli. He thought: 'If the Buddha does not accept all, he should accept at least one.' After the offerings were prepared, he informed the Buddha: 'Only awaiting the Holy One's knowledge of the time.' After the Buddha and the Sangha were seated, the elephant trainer personally provided water for washing hands, and offered one thousand two hundred and fifty golden plates to the Buddha, but the Buddha did not accept them. Then he offered silver plates, crystal plates, and blue lapis lazuli plates, but the Buddha did not accept any of them.
受。即卻四寶盤，更奉木盤、銅盤，佛即受之。次以千二百五十金缽奉佛，佛不受。次以銀缽、紺琉璃缽各千二百五十奉佛，佛不受。佛告諸比丘：「我先已聽二種缽：若鐵、若瓦，八種缽不應畜。」象師見佛及僧食訖，自行澡水攝缽已，持一小床在佛前坐，欲聽說法。復白佛言：「愿佛受我阿那伽賓頭國中盡形壽住，我為佛作千二百五十房舍，千二百五十床榻、被褥、拘執臥具，如是粳米飯、隨飯羹王所食者，以供養佛及僧。」佛言：「聚落主！汝心信凈於我已足，如汝等諸善男子，應度者眾，不得獨受汝請。」是時佛說偈言：
「若在天祠中， 供養火為最； 婆羅門書中， 薩鞞帝為最； 一切諸人中， 轉輪王為最； 一切諸江河， 大海深為最； 于諸星宿中， 月為第一最； 一切照明中， 日光曜為最； 十方天人中， 佛福田為最。」
佛說偈竟，從坐起去。
佛在阿那伽賓頭國中夏住已，持衣缽向毗耶離城。時諸利昌輩，聞佛越祇遊行欲來是毗耶離城，眾人為佛及僧故具種種肴膳。佛到不久非時云起，諸飲食在露地天雨，諸利昌語阿難：「我諸利昌，為佛及僧設種種飯食，在露地天雨，我當云何？」時阿難與諸利昌俱詣佛所，頭面禮足一面立，阿難白佛
【現代漢語翻譯】 現代漢語譯本 象師（馴像人）獻上四個裝滿珍寶的盤子，佛陀拒絕了，然後象師又獻上木盤和銅盤，佛陀接受了。接著，像師又獻上一千二百五十個金缽給佛陀，佛陀沒有接受。然後又獻上一千二百五十個銀缽和一千二百五十個紺琉璃缽（深藍色琉璃製成的缽），佛陀仍然沒有接受。佛陀告訴眾比丘：『我之前已經允許使用兩種缽：鐵缽和瓦缽，八種缽是不應該擁有的。』象師看到佛陀和僧眾用齋完畢，自己取水洗手，收拾好缽，然後拿了一張小床在佛陀面前坐下，想要聽佛陀說法。他又對佛陀說：『愿佛陀接受我在阿那伽賓頭國（Anāthapindika，地名）盡形壽（終身）居住，我為佛陀建造一千二百五十間房舍，一千二百五十張床榻、被褥、坐墊等臥具，以及粳米飯和隨飯的羹湯，都按照國王的規格來供養佛陀和僧眾。』佛陀說：『聚落主（村長）！你對我生起清凈的信心已經足夠了，像你們這樣的善男子，應該度化的人很多，我不能獨自接受你的邀請。』這時，佛陀說了偈語： 『若在天祠中，供養火為最； 婆羅門書中，薩鞞帝（Savitri，一種讚歌）為最； 一切諸人中，轉輪王（Cakravartin，擁有統治世界的輪寶的理想君主）為最； 一切諸江河，大海深為最； 于諸星宿中，月為第一最； 一切照明中，日光曜為最； 十方天人中，佛福田為最。』 佛陀說完偈語，從座位上起身離開了。 佛陀在阿那伽賓頭國（Anāthapindika，地名）度過夏季安居后，帶著衣缽前往毗耶離城（Vaiśālī，古印度城市）。當時，利昌（Licchavi，古印度部族名）族人聽到佛陀從越祇（Vrijji，古印度國名）要來到毗耶離城（Vaiśālī，古印度城市），眾人爲了佛陀和僧眾準備了各種美味佳餚。佛陀到達后不久，突然天降大雨，所有的食物都暴露在雨中。利昌（Licchavi，古印度部族名）族人對阿難（Ānanda，佛陀的十大弟子之一）說：『我們利昌（Licchavi，古印度部族名）族人，爲了佛陀和僧眾準備了各種飯食，現在都在露天被雨淋濕了，我們該怎麼辦呢？』當時，阿難（Ānanda，佛陀的十大弟子之一）和利昌（Licchavi，古印度部族名）族人一起去到佛陀那裡，頂禮佛足後站在一旁，阿難（Ānanda，佛陀的十大弟子之一）稟告佛陀
【English Translation】 English version The elephant trainer offered four jeweled trays, but the Buddha refused them. Then he offered wooden and copper trays, which the Buddha accepted. Next, he offered one thousand two hundred and fifty golden bowls to the Buddha, but the Buddha did not accept them. Then he offered one thousand two hundred and fifty silver bowls and one thousand two hundred and fifty bowls made of sapphire (deep blue lapis lazuli), but the Buddha still did not accept them. The Buddha told the monks: 'I have already allowed two kinds of bowls: iron and clay. Eight kinds of bowls should not be possessed.' The elephant trainer, seeing that the Buddha and the Sangha had finished their meal, washed his hands and put away the bowls. Then he took a small stool and sat in front of the Buddha, wanting to hear the Dharma. He further said to the Buddha: 'May the Buddha accept my lifelong residence in Anāthapindika (name of a place). I will build one thousand two hundred and fifty houses for the Buddha, one thousand two hundred and fifty beds, bedding, cushions, and other sleeping arrangements, as well as rice and soup, all according to the standards of the king, to offer to the Buddha and the Sangha.' The Buddha said: 'Village chief! Your pure faith in me is sufficient. Like you, many good men should be liberated, and I cannot accept your invitation alone.' At that time, the Buddha spoke a verse: 'Among the heavenly shrines, offering to fire is the best; In the Brahmanical scriptures, Savitri (a type of hymn) is the best; Among all people, the Cakravartin (ideal universal ruler) is the best; Among all rivers, the deep ocean is the best; Among all the stars, the moon is the first and best; Among all illuminations, the sunlight is the brightest; Among the gods and humans of the ten directions, the Buddha is the best field of merit.' After the Buddha finished speaking the verse, he rose from his seat and left. After the Buddha spent the summer retreat in Anāthapindika (name of a place), he took his robes and bowl and went to Vaiśālī (ancient Indian city). At that time, the Licchavi (name of an ancient Indian tribe) people heard that the Buddha was coming to Vaiśālī (ancient Indian city) from Vrijji (name of an ancient Indian country), and they prepared various delicious foods for the Buddha and the Sangha. Soon after the Buddha arrived, it suddenly rained heavily, and all the food was exposed to the rain. The Licchavi (name of an ancient Indian tribe) people said to Ānanda (one of the Buddha's ten great disciples): 'We Licchavi (name of an ancient Indian tribe) people have prepared various foods for the Buddha and the Sangha, but now they are all exposed to the rain. What should we do?' At that time, Ānanda (one of the Buddha's ten great disciples) and the Licchavi (name of an ancient Indian tribe) people went to the Buddha together, bowed at his feet, and stood to one side. Ānanda (one of the Buddha's ten great disciples) reported to the Buddha
：「是諸利昌，為佛及僧故，具種種飯食在露地天雨，諸利昌不知當云何？」佛告阿難：「於一房舍應作凈地羯磨。云何應作？僧一心和合，一比丘唱：『大德僧聽！某甲房舍作凈地。若僧時到僧忍聽，僧某甲房作凈地。如是白。』白二羯磨。『僧某甲房舍作凈地竟，僧忍，默然故，是事如是持！』」房中作凈地竟，著飲食具舍內，煮飯、作羹、作餅、煮肉。諸外道妒嫉譏嫌言：「是禿居士舍內作飯食。諸居士內有庫藏食簞食廚。諸沙門釋子自言善好有德，而舍內亦有庫藏食廚，與白衣何異？」諸比丘少欲知足行頭陀，聞是事心慚愧，以是事白佛。佛以是因緣集僧，集僧已告諸比丘：「從今日僧坊外作食。」僧坊外作食煙火起，露地多人見來索飯食，比丘各各分與使僧食少，以是事白佛，佛言：「從今日不聽作凈地羯磨，若作犯突吉羅罪，先作者應舍。」
佛在毗耶離城中，有一大將字師子，大富多錢穀帛田宅寶物豐足，種種福德成就。其人本是外道弟子，于佛法中始得信心，以好肥肉時時施僧。外道以嫉妒心譏嫌訶責：「沙門釋子正應爾耳，人故為殺而啖。何以故？師子殺肥眾生，以肉時時施僧。」諸比丘少欲知足行頭陀，聞是事心慚愧。以是事白佛。佛以是因緣集僧，集僧已告諸比丘：「三種不凈肉不應啖
【現代漢語翻譯】 現代漢語譯本：『諸位利昌（信徒名），爲了佛和僧侶的緣故，準備了各種飯食在露天地裡，下著雨，這些利昌不知道該怎麼辦？』佛告訴阿難：『應該在一間房舍里做一個凈地羯磨（一種儀式）。應該怎麼做呢？僧眾一心和合，一位比丘唱言：『大德僧眾請聽！某甲（人名）房舍要做凈地。如果僧眾認為時機已到，僧眾容許，僧眾就為某甲的房舍做凈地。就這樣稟告。』稟告兩次羯磨。『僧眾為某甲房舍做凈地完畢，僧眾容許，因為默然的緣故，這件事就這樣成立！』在房中做完凈地后，將飲食器具放入舍內，煮飯、做羹、做餅、煮肉。一些外道嫉妒譏諷說：『這些禿頭居士在舍內做飯食。這些居士內有庫藏、食簞、食廚。這些沙門釋子自稱善良美好有德行，而舍內也有庫藏食廚，與白衣（在家信徒）有什麼區別？』一些少欲知足、奉行頭陀行的比丘，聽到這些事心中慚愧，將此事稟告佛。佛因為這件事召集僧眾，召集僧眾后告訴諸位比丘：『從今天起，在僧坊外做飯食。』在僧坊外做飯食，煙火升起，露地上很多人看見了，前來索要飯食，比丘們各自進行分發，導致僧眾的食物減少。因此事稟告佛，佛說：『從今天起，不允許做凈地羯磨，如果做了，就犯突吉羅罪（一種輕罪），先前做的人應該捨棄。』 佛在毗耶離城中，有一位大將名叫師子（人名），非常富有，錢財、穀物、布帛、田宅、寶物充足，各種福德圓滿成就。這個人原本是外道弟子，在佛法中剛剛獲得信心，經常用好的肥肉佈施僧眾。外道以嫉妒心譏諷責罵：『這些沙門釋子本來就應該這樣，故意爲了他們而殺生來吃。為什麼這麼說呢？師子殺害肥壯的眾生，用肉經常佈施僧眾。』一些少欲知足、奉行頭陀行的比丘，聽到這些事心中慚愧，將此事稟告佛。佛因為這件事召集僧眾，召集僧眾后告訴諸位比丘：『三種不凈肉不應該吃。』
【English Translation】 English version: 'These Licchavis (name of a clan), for the sake of the Buddha and the Sangha, have prepared various foods in the open, and it is raining. What should these Licchavis do?' The Buddha told Ananda: 'A purification ritual (凈地羯磨, jìng dì jiémó) should be performed in a room. How should it be done? The Sangha should be of one mind and in harmony. One Bhikshu should announce: 'Venerable Sangha, please listen! So-and-so's (某甲, mǒu jiǎ - a placeholder name) room is to be purified. If the Sangha deems it the right time and permits it, the Sangha will purify so-and-so's room. This is the announcement.' The announcement should be made twice. 'The Sangha has completed the purification of so-and-so's room. The Sangha permits it, and because of the silence, this matter is thus established!' After the purification is completed in the room, the food utensils should be placed inside, and rice should be cooked, soup made, cakes made, and meat cooked. Some non-Buddhists, out of jealousy, ridiculed and criticized: 'These bald-headed laymen are cooking food in the room. These laymen have storehouses, food baskets, and kitchens inside. These Shramana Shakya's (沙門釋子, Shāmén Shìzǐ - Buddhist monks) claim to be virtuous and good, but they also have storehouses and kitchens inside, what difference is there between them and the lay people (白衣, báiyī - layperson)?' Some Bhikshus who were content with little, knew sufficiency, and practiced asceticism (頭陀, tóutuó), felt ashamed upon hearing this and reported it to the Buddha. The Buddha gathered the Sangha because of this matter, and after gathering the Sangha, told the Bhikshus: 'From today onwards, cook food outside the Sangha monastery.' When food is cooked outside the Sangha monastery, smoke rises, and many people in the open see it and come to ask for food. The Bhikshus distribute it to each of them, causing the Sangha's food to be reduced. Because of this matter, it was reported to the Buddha. The Buddha said: 'From today onwards, purification rituals are not allowed. If it is done, it is a Dukkrata offense (突吉羅罪, tūjíluō zuì - a minor offense). Those who did it earlier should abandon it.' The Buddha was in the city of Vaishali (毗耶離城, Píyēlí chéng). There was a great general named Siṃha (師子, Shīzi - Lion), who was very wealthy, with abundant money, grains, cloth, fields, houses, and treasures, and had accomplished various merits. This person was originally a follower of non-Buddhist paths, but had just gained faith in the Buddha's teachings. He often donated good fatty meat to the Sangha. Non-Buddhists, out of jealousy, ridiculed and criticized: 'These Shramana Shakya's should be like this, deliberately killing for them to eat. Why do I say this? Siṃha kills fat beings and often donates the meat to the Sangha.' Some Bhikshus who were content with little, knew sufficiency, and practiced asceticism, felt ashamed upon hearing this and reported it to the Buddha. The Buddha gathered the Sangha because of this matter, and after gathering the Sangha, told the Bhikshus: 'Three kinds of impure meat should not be eaten.'
。何等三？若見、若聞、若疑。云何見？自見是生為我奪命，如是見。云何聞？可信人邊，聞是生故為汝殺，如是聞。云何疑？有因緣故生疑，是處無屠兒無自死，是主人惡，能故為我奪命，如是疑。是三種不凈肉不應啖。三種凈肉聽啖。何等三？若眼不見、耳不聞、心不疑。云何不見？自眼不見是生故為我奪命，如是不見。云何不聞？可信優婆塞人邊，不聞是生故為我奪命，如是不聞。云何不疑？心中無有緣生疑，是中有屠兒家有自死者，是主人善，不故為我奪命，如是不疑。是三種凈肉聽啖。複次有諸天祀象走所極、馬走所極、烏飛所極，閃摩婆羅薩祀、尼羅伽羅祀、天祠中非天祠中分陀利華，以彼中祀天祠肉不凈，沙門釋子不應啖。何以故？是諸天祠為客作故。」
佛故在毗耶離國，是時飢餓乞食難得。有一居士，請佛及僧明日食，佛默然受。知佛受已，從坐起頭面禮佛足而歸，具種種多美飲食。時國吉日，清晨眾僧大得豬肉乾飯，諸比丘受思惟欲啖。居士供具已辦敷床座，遣人白佛時到。是時僧入其舍，佛自房住迎食分。僧坐訖，自行澡水下食。食已澡漱攝缽，持一小床坐僧前欲聽說法。上座說法已次第而出。諸比丘食訖不受殘食法，小食先受在精舍內，不知云何？以是事白佛，佛言：「從今日聽如是
【現代漢語翻譯】 現代漢語譯本：哪三種？即眼見、耳聞、懷疑。什麼是眼見？親眼看見這個生物因為我而被殺害，這就是眼見。什麼是耳聞？從可信的人那裡，聽到這個生物因為你而被殺害，這就是耳聞。什麼是懷疑？因為某種原因而產生懷疑，這個地方沒有屠夫，也沒有自然死亡的動物，一定是主人心懷惡意，故意爲了我而殺害，這就是懷疑。這三種不乾淨的肉不應該吃。有三種乾淨的肉可以吃。哪三種？即眼不見、耳不聞、心不疑。什麼是不見？親眼沒有看見這個生物因為我而被殺害，這就是不見。什麼是不聞？從可信的優婆塞那裡，沒有聽到這個生物因為我而被殺害，這就是不聞。什麼是不疑？心中沒有任何原因產生懷疑，這個地方有屠夫，或者有自然死亡的動物，而且主人善良，不會故意爲了我而殺害，這就是不疑。這三種乾淨的肉可以吃。此外，還有一些祭祀天神的場所，如大象奔跑所能到達的地方、馬奔跑所能到達的地方、烏鴉飛行所能到達的地方，以及閃摩婆羅薩（Śyāmāparāsāda）祭祀、尼羅伽羅（Nīlagṛha）祭祀、天祠中或非天祠中的分陀利華（Puṇḍarīka）等，在這些地方祭祀天神的肉是不乾淨的，沙門釋子（Śrāmaṇa Śākya，釋迦牟尼佛的弟子）不應該吃。為什麼呢？因為這些天神祠是爲了招待客人而設立的。」
佛陀當時在毗耶離國（Vaiśālī），那時正值饑荒，乞食很難得到食物。有一位居士，邀請佛陀和僧眾第二天來接受供養，佛陀默然應允。居士知道佛陀接受邀請后，從座位上起身，頭面頂禮佛足后回家，準備了各種各樣豐盛美味的飲食。當時正值國家的吉日，清晨眾僧得到了大量的豬肉乾飯，眾比丘接受后思惟著是否應該食用。居士準備好供養的物品，鋪設好床座，派人稟告佛陀時間已到。這時僧眾進入居士的住所，佛陀從自己的房間出來迎接供養的食物。僧眾坐定后，居士親自為他們準備洗手水，開始供養食物。食物供養完畢后，僧眾洗漱完畢，收好缽，拿了一張小床坐在僧眾面前，想要聽佛陀說法。上座說法完畢后，僧眾依次離開。眾比丘吃完食物后，按照不接受剩餘食物的規矩，之前接受的小食還在精舍內，不知道該怎麼辦？因此將此事稟告佛陀，佛陀說：「從今天開始允許這樣做。」
【English Translation】 English version: What are the three? Namely, seeing, hearing, and doubting. What is seeing? Seeing with one's own eyes that this being is killed for my sake, this is seeing. What is hearing? Hearing from a trustworthy person that this being is killed for your sake, this is hearing. What is doubting? Doubting because of some reason, that in this place there is no butcher, nor is there any natural death, it must be that the host is malicious, deliberately killing for my sake, this is doubting. These three kinds of impure meat should not be eaten. There are three kinds of pure meat that can be eaten. What are the three? Namely, not seeing with one's eyes, not hearing with one's ears, and not doubting in one's heart. What is not seeing? Not seeing with one's own eyes that this being is killed for my sake, this is not seeing. What is not hearing? Not hearing from a trustworthy Upāsaka (lay follower) that this being is killed for my sake, this is not hearing. What is not doubting? Not having any reason in one's heart to doubt, that in this place there is a butcher, or there are natural deaths, and the host is kind, not deliberately killing for my sake, this is not doubting. These three kinds of pure meat can be eaten. Furthermore, there are places where gods are worshipped, such as the extent to which an elephant can run, the extent to which a horse can run, the extent to which a crow can fly, as well as Śyāmāparāsāda (dark-colored palace) sacrifices, Nīlagṛha (blue house) sacrifices, Puṇḍarīka (white lotus) flowers in or outside of the temples of the gods, the meat sacrificed in these temples of the gods is impure, and Śrāmaṇa Śākyas (disciples of Śākyamuni Buddha) should not eat it. Why? Because these temples of the gods are set up to entertain guests.'
The Buddha was then in Vaiśālī (ancient city in India), and at that time there was a famine, and it was difficult to obtain food by begging. There was a householder who invited the Buddha and the Sangha (monastic community) to receive offerings the next day, and the Buddha silently accepted. Knowing that the Buddha had accepted the invitation, the householder rose from his seat, bowed his head and face to the Buddha's feet, and returned home, preparing all kinds of rich and delicious food. At that time, it was an auspicious day for the country, and in the early morning, the Sangha received a large amount of dried pork and rice. The Bhikshus (monks) received it and pondered whether they should eat it. The householder prepared the offerings, laid out the seats, and sent someone to inform the Buddha that the time had arrived. At this time, the Sangha entered the householder's residence, and the Buddha came out of his room to receive the offered food. After the Sangha was seated, the householder personally prepared water for them to wash their hands and began to offer the food. After the food was offered, the Sangha washed their mouths, put away their bowls, and took a small bed to sit in front of the Sangha, wanting to hear the Buddha preach the Dharma (teachings). After the senior monk finished preaching, the Sangha left in order. After the Bhikshus finished eating, according to the rule of not accepting leftover food, the small amount of food they had received earlier was still in the monastery, and they did not know what to do. Therefore, they reported this matter to the Buddha, and the Buddha said, 'From today onwards, it is permitted to do so.'
飢餓時，比丘若食竟，小食先受，不受殘食法聽啖。何等受小食？諸比丘早起受而不食是也。」
佛故在毗耶離，是時飢餓乞食難得。有一居士，請佛及僧明日食，佛默然受。知佛受已，從坐起頭面禮佛足還家，具種種肴膳辦已敷床褥，遣人白佛時到。爾時僧入其舍，佛自房住迎食分，居士白眾僧：「大德！是施早辦，僧等飽食，殘可持去須臾更食。」諸比丘食飽，如居士言持殘食去。諸比丘食竟不受殘食法，所持殘食不知當云何？是事白佛。佛言：「從今日聽飢餓時食竟持殘食去，若不受殘食法而食。何等是持食去？諸比丘食竟持殘食去，是名持食去食。」
有仙人字雞泥耶，取木果奉佛，佛言：「雞泥耶！與僧作分。」彼即與諸比丘，諸比丘言：「我曹食竟，不受殘食法。」諸比丘不知云何？是事白佛。佛言：「從今日饑饉時，諸比丘若食竟不受殘食法聽食木果、若胡桃、栗、枇杷，更有如是種種木果，是一切聽食。」
長老舍利弗熱血病，藥師語言：「應食池物。」舍利弗言：「佛未聽我食池物。」白佛。佛言：「從今日聽食池物。」
長老大目犍連，至漫陀耆尼池中取藕，大如人髀極美，如淳凈白蜜，其汁如乳，以授舍利弗。舍利弗問：「何處得來？」目連言：「至漫陀耆尼池中得
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果比丘在飢餓時已經吃完飯，之前接受過少量食物，那麼不受不食殘食的戒律限制，可以食用。』什麼是接受少量食物呢？就是比丘早上接受了食物但沒有吃，這就是接受少量食物。
佛陀當時在毗耶離（Vaishali，古印度城市名），那時正值饑荒，很難乞討到食物。有一位居士（居士，在家信徒），邀請佛陀和僧團第二天去他家吃飯，佛陀默許了。居士知道佛陀應允后，從座位上起身，頭面頂禮佛足，然後回家準備各種美味佳餚，鋪設好床鋪，派人稟告佛陀用餐時間已到。當時，僧團進入居士的住所，佛陀也在自己的住所迎接供養的食物。居士對眾僧說：『各位大德！齋飯已經準備好了，請各位僧人盡情享用，剩下的食物可以拿走，稍後可以再吃。』眾比丘吃飽后，按照居士所說，拿著剩餘的食物離開。但比丘們吃完飯後，並沒有接受不食殘食的戒律，拿著剩餘的食物，不知道該怎麼辦。他們將此事稟告佛陀。佛陀說：『從今天起，允許飢餓時吃完飯後拿著剩餘的食物離開，但要不受不食殘食的戒律限制才能食用。』什麼是拿著食物離開呢？就是比丘吃完飯後拿著剩餘的食物離開，這叫做拿著食物離開食用。
有一位仙人，名叫雞泥耶（Kiniya，人名），採摘木果供奉佛陀，佛陀說：『雞泥耶！把這些木果分給僧團。』雞泥耶就把木果分給各位比丘，比丘們說：『我們已經吃完飯了，不受不食殘食的戒律限制。』比丘們不知道該怎麼辦。他們將此事稟告佛陀。佛陀說：『從今天起，在饑荒時期，如果比丘吃完飯後不受不食殘食的戒律限制，可以食用木果、胡桃、栗子、枇杷，以及其他各種各樣的木果，這些都可以食用。』
長老舍利弗（Sariputta，佛陀十大弟子之一）得了熱血病，藥師（藥師，醫生）說：『應該吃池塘里的東西。』舍利弗說：『佛陀沒有允許我吃池塘里的東西。』於是將此事稟告佛陀。佛陀說：『從今天起，允許食用池塘里的東西。』
長老大目犍連（Maha Moggallana，佛陀十大弟子之一），到漫陀耆尼（Mandakini，池塘名）池中採摘蓮藕，蓮藕粗如人的大腿，非常美味，像純凈的白蜜一樣，汁液像牛奶一樣，然後把蓮藕交給舍利弗。舍利弗問：『從哪裡得來的？』目連說：『到漫陀耆尼池中得來的。』
【English Translation】 English version: The Buddha said, 'If a Bhikkhu (Bhikkhu, Buddhist monk) is hungry and has already finished eating, and has previously accepted a small amount of food, then he is not restricted by the rule of not eating leftover food and may eat it.' What is accepting a small amount of food? It is when a Bhikkhu accepts food in the morning but does not eat it; this is accepting a small amount of food.
The Buddha was then in Vaishali (Vaishali, an ancient Indian city). At that time, there was a famine, and it was difficult to beg for food. There was a householder (householder, a lay devotee) who invited the Buddha and the Sangha (Sangha, monastic community) to his house for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had agreed, the householder rose from his seat, bowed his head and face to the Buddha's feet, and returned home to prepare various delicacies and lay out the beds. He then sent someone to inform the Buddha that the time for the meal had arrived. At that time, the Sangha entered the householder's residence, and the Buddha also welcomed the offered food in his own residence. The householder said to the Sangha, 'Venerable ones! The meal has been prepared. Please, all the monks, enjoy the meal to your fill. The remaining food can be taken away and eaten later.' The Bhikkhus, having eaten their fill, took the remaining food away as the householder had said. However, the Bhikkhus, having finished eating, had not accepted the rule of not eating leftover food, and they did not know what to do with the remaining food they were carrying. They reported this matter to the Buddha. The Buddha said, 'From today onwards, it is permitted to take away the remaining food after finishing eating when hungry, but it can only be eaten if one has not accepted the rule of not eating leftover food.' What is taking the food away? It is when a Bhikkhu takes away the remaining food after finishing eating; this is called taking the food away to eat.
There was a hermit named Kiniya (Kiniya, a personal name) who picked wood fruits to offer to the Buddha. The Buddha said, 'Kiniya! Distribute these wood fruits to the Sangha.' Kiniya then distributed the wood fruits to the Bhikkhus. The Bhikkhus said, 'We have already finished eating and have not accepted the rule of not eating leftover food.' The Bhikkhus did not know what to do. They reported this matter to the Buddha. The Buddha said, 'From today onwards, during times of famine, if a Bhikkhu has finished eating and has not accepted the rule of not eating leftover food, he may eat wood fruits, walnuts, chestnuts, loquats, and other various kinds of wood fruits; all of these may be eaten.'
The Elder Sariputta (Sariputta, one of the Buddha's ten chief disciples) had a hot-blood disease. The physician (physician, doctor) said, 'He should eat things from the pond.' Sariputta said, 'The Buddha has not permitted me to eat things from the pond.' So he reported this matter to the Buddha. The Buddha said, 'From today onwards, it is permitted to eat things from the pond.'
The Elder Maha Moggallana (Maha Moggallana, one of the Buddha's ten chief disciples) went to Mandakini (Mandakini, name of a pond) pond to pick lotus roots. The lotus roots were as thick as a person's thigh, extremely delicious, like pure white honey, and their juice was like milk. He then gave the lotus roots to Sariputta. Sariputta asked, 'Where did you get these?' Moggallana said, 'I got them from Mandakini pond.'
來。」舍利弗言：「是池非人處，何誰授汝？」目連言：「非人授我。」舍利弗言：「佛未聽我非人授食啖。」白佛。佛言：「諸比丘從今日非人授聽食。」
是池物多得來，食殘與諸比丘，諸比丘不受。諸比丘言：「我食竟不受殘食法。」諸比丘不知云何？白佛。佛言：「從今日飢餓時聽諸比丘食竟，不受殘食法聽敢池物。何等池物？若蓮根、蓮子、菱芡、雞頭子，如是種種池物聽食。」
佛故在毗耶離，先飢餓時憐愍諸比丘，聽小食受已后食、食已持出、木果池物。諸比丘豐時乞食易得，如本飢餓時，凈食戒比丘違是。時諸比丘少欲知足行頭陀，訶責：「何以名比丘，佛飢餓時憐愍諸比丘，聽小食時受已后食、食已持出、木果池物。諸比丘豐時乞食易得，如本飢餓時，凈食戒比丘違是？」時諸比丘種種因緣訶已，以是事白佛。佛以是因緣集僧，集僧已，佛知故問。問諸比丘：「汝實作是事不？」諸比丘言：「實作。世尊！」佛種種因緣訶諸比丘：「云何名比丘，佛飢餓時憐愍諸比丘，聽小食受已后食、食已持出、木果池物。諸比丘豐時乞食易得，如本飢餓時，凈食戒比丘違是？」時佛種種因緣訶已，告諸比丘：「從今日如本飢餓時，為憐愍諸比丘，聽小食受已后食、食已持出、木果池物；如飢餓時凈
【現代漢語翻譯】 現代漢語譯本： 目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『拿來。』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『這個池子不是人類居住的地方，是誰給你的？』目連說：『是非人給我的。』舍利弗說：『佛陀沒有允許我接受非人給予的食物。』於是稟告佛陀。佛陀說：『各位比丘，從今天起，允許接受非人給予的食物。』
目連從池子里拿來很多東西，把剩下的食物給各位比丘，各位比丘不接受。各位比丘說：『我們已經吃飽了，不能接受剩餘的食物。』各位比丘不知道該怎麼辦，於是稟告佛陀。佛陀說：『從今天起，飢餓的時候，允許各位比丘吃飽后，不接受剩餘的食物，可以吃池子里的東西。哪些是池子里的東西呢？比如蓮藕、蓮子、菱角、芡實、雞頭米，像這樣的各種池子里的東西，允許食用。』
佛陀當時在毗耶離（Vaishali，古印度城市），先前饑荒的時候，憐憫各位比丘，允許吃少量食物，接受之後再吃的食物，吃完后拿出來的食物，木本植物的果實和池子里的東西。各位比丘豐收的時候容易乞食，像原來饑荒的時候一樣，持凈食戒的比丘違反了這個規定。當時，少欲知足、奉行頭陀行的比丘們責備他們：『怎麼能叫比丘呢？佛陀在饑荒的時候憐憫各位比丘，允許吃少量食物，接受之後再吃的食物，吃完后拿出來的食物，木本植物的果實和池子里的東西。各位比丘豐收的時候容易乞食，像原來饑荒的時候一樣，持凈食戒的比丘違反了這個規定？』當時，各位比丘用各種因緣責備之後，把這件事稟告佛陀。佛陀因為這個因緣召集僧眾，召集僧眾后，佛陀明知故問。問各位比丘：『你們真的做了這件事嗎？』各位比丘說：『確實做了，世尊！』佛陀用各種因緣責備各位比丘：『怎麼能叫比丘呢？佛陀在饑荒的時候憐憫各位比丘，允許吃少量食物，接受之後再吃的食物，吃完后拿出來的食物，木本植物的果實和池子里的東西。各位比丘豐收的時候容易乞食，像原來饑荒的時候一樣，持凈食戒的比丘違反了這個規定？』當時，佛陀用各種因緣責備之後，告訴各位比丘：『從今天起，像原來饑荒的時候一樣，爲了憐憫各位比丘，允許吃少量食物，接受之後再吃的食物，吃完后拿出來的食物，木本植物的果實和池子里的東西；像饑荒的時候一樣，持凈』
【English Translation】 English version: Then, Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers) said, 'Here, take it.' Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said, 'This pond is not a place for humans. Who gave it to you?' Maudgalyayana said, 'Non-humans gave it to me.' Sariputra said, 'The Buddha has not allowed me to eat food given by non-humans.' He then reported this to the Buddha. The Buddha said, 'Monks, from today onwards, you are allowed to eat food given by non-humans.'
Maudgalyayana brought many things from the pond and gave the leftover food to the monks, but the monks did not accept it. The monks said, 'We have already eaten our fill and cannot accept leftover food.' The monks did not know what to do, so they reported this to the Buddha. The Buddha said, 'From today onwards, when you are hungry, you are allowed to eat your fill and not accept leftover food, but you may eat things from the pond. What are the things from the pond? Such as lotus roots, lotus seeds, water caltrops, gorgon nuts, and the like. You are allowed to eat such things from the pond.'
The Buddha was then in Vaishali (an ancient city in India). Previously, during a famine, out of compassion for the monks, he allowed them to eat a small amount of food, to accept food to be eaten later, to take out food after eating, and to eat fruits from trees and things from the pond. When the monks had plenty, it was easy to beg for food, but some monks who observed the precept of pure eating violated this rule as if it were still a famine. At that time, monks who were content with little, practiced asceticism, and observed the dhuta practices rebuked them, saying, 'How can you be called monks? The Buddha, during the famine, out of compassion for the monks, allowed them to eat a small amount of food, to accept food to be eaten later, to take out food after eating, and to eat fruits from trees and things from the pond. When the monks have plenty, it is easy to beg for food, but some monks who observe the precept of pure eating violate this rule as if it were still a famine?' At that time, after the monks rebuked them for various reasons, they reported this matter to the Buddha. The Buddha, because of this reason, gathered the Sangha (monastic community). After gathering the Sangha, the Buddha knowingly asked, 'Did you really do this?' The monks said, 'We did, World-Honored One!' The Buddha rebuked the monks for various reasons, saying, 'How can you be called monks? The Buddha, during the famine, out of compassion for the monks, allowed them to eat a small amount of food, to accept food to be eaten later, to take out food after eating, and to eat fruits from trees and things from the pond. When the monks have plenty, it is easy to beg for food, but some monks who observe the precept of pure eating violate this rule as if it were still a famine?' At that time, after the Buddha rebuked them for various reasons, he told the monks, 'From today onwards, as it was during the famine, out of compassion for the monks, you are allowed to eat a small amount of food, to accept food to be eaten later, to take out food after eating, and to eat fruits from trees and things from the pond; as it was during the famine, those who observe the pure'
不應食，若食犯波逸提。」
佛在毗耶離，隨所住竟著衣持缽，向修摩國遊行。此國有二城：一名婆提城、二名蜜城。婆提城中有六大福德人。何等六？一居士名民大、二民大婦、三民大兒、四民大兒婦、五民大奴、六民大婢。何等民大居士？大福德民大，持少金銀琉璃珠寶，坐市肆中。若諸宗族五親知識朋友，一切閻浮提人，為金銀琉璃珠寶來者，是居士不起坐處，能令求者自恣所須，寶物如故不盡，是為民大居士大福德。民大居士婦，有何等福德？若民大居士婦，食時若一切閻浮提人來，為飲食故，一切諸人自恣飽滿，食故不盡，是民大居士婦大福德。民大居士兒，有何等大福德？其兒入倉庫，寶藏中看上向，觀見有孔譬如車轂，錢財寶物從上流下，寶藏即滿，是民大居士兒大福德。民大居士兒婦，有何等大福德？其兒婦持華香、瓔珞、諸雜涂香、好衣上服，至中庭床上坐，欲奉舅姑及夫。坐處未起，若一切閻浮提人來，為華香、瓔珞、諸雜涂香好衣上服來者，一切自恣給與，如故不盡，是民大兒婦大福德。民大居士奴，有何等大福德？民大居士奴，若持犁一出耕時七壟成就，是為民大居士奴大福德。民大居士婢，有何等大福德？民大居士婢，一切穀麥舂磨還輸倉，一切閻浮提人為米麵故來者，一切自恣給
【現代漢語翻譯】 現代漢語譯本：不應該吃，如果吃了就犯波逸提（Pāyantika，一種罪名）。
佛陀在毗耶離（Vaiśālī），在住所結束時穿好衣服，拿著缽，前往修摩國（Śūma）。這個國家有兩座城：一座名叫婆提城（Bhaddiya），另一座名叫蜜城（Madhura）。婆提城中有六位大福德之人。是哪六位呢？第一位是名叫民大（Puṇṇa）的居士，第二位是民大的妻子，第三位是民大的兒子，第四位是民大的兒媳，第五位是民大的男奴，第六位是民大的女奴。什麼樣的民大居士是大福德之人呢？大福德的民大，拿著少量的金銀琉璃珠寶，坐在市場里。如果各個宗族、五親、知識、朋友，以及整個閻浮提（Jambudvīpa，我們所居住的世界）的人，爲了金銀琉璃珠寶而來，這位居士不用離開座位，就能讓求取者隨意拿取所需的，寶物卻像原來一樣不會減少，這就是民大居士的大福德。民大居士的妻子，有什麼樣的福德呢？如果民大居士的妻子在吃飯的時候，整個閻浮提的人都來，爲了飲食的緣故，所有的人都能隨意吃飽，食物卻不會減少，這就是民大居士妻子的大福德。民大居士的兒子，有什麼樣的大福德呢？他的兒子進入倉庫，在寶藏中向上看，看到有一個孔，像車輪的輪轂一樣，錢財寶物從上面流下來，寶藏立刻就滿了，這就是民大居士兒子的大福德。民大居士的兒媳，有什麼樣的大福德呢？她的兒媳拿著鮮花、香、瓔珞（飾品）、各種涂香、好的衣服，到中庭的床上坐下，想要奉獻給公婆和丈夫。在她坐的地方還沒起身的時候，如果整個閻浮提的人都來，爲了鮮花、香、瓔珞、各種涂香、好的衣服而來，都能隨意給予，東西卻像原來一樣不會減少，這就是民大居士兒媳的大福德。民大居士的男奴，有什麼樣的大福德呢？民大居士的男奴，如果拿著犁出去耕地，一次就能耕出七壟田，這就是民大居士男奴的大福德。民大居士的女奴，有什麼樣的大福德呢？民大居士的女奴，把所有穀物麥子舂磨好後送回倉庫，如果整個閻浮提的人爲了米麵而來，都能隨意給予。
【English Translation】 English version: 'It should not be eaten; if eaten, it constitutes a Pāyantika (an offense).'
The Buddha was in Vaiśālī. After finishing his stay, he put on his robes, took his bowl, and headed towards Śūma. This country had two cities: one named Bhaddiya, and the other named Madhura. In Bhaddiya, there were six people of great merit. Who were the six? First, a householder named Puṇṇa; second, Puṇṇa's wife; third, Puṇṇa's son; fourth, Puṇṇa's daughter-in-law; fifth, Puṇṇa's male servant; and sixth, Puṇṇa's female servant. What kind of householder was Puṇṇa, the one with great merit? Puṇṇa, with great merit, sat in the marketplace with a small amount of gold, silver, lapis lazuli, and jewels. If various clans, close relatives, acquaintances, friends, and all the people of Jambudvīpa (the world we live in) came for gold, silver, lapis lazuli, and jewels, this householder, without leaving his seat, could allow those who sought them to take whatever they needed, and the treasures would remain as before, without diminishing. This was the great merit of the householder Puṇṇa. What kind of merit did Puṇṇa's wife have? If Puṇṇa's wife was eating, and all the people of Jambudvīpa came for food and drink, all the people could eat their fill at will, and the food would not diminish. This was the great merit of Puṇṇa's wife. What kind of great merit did Puṇṇa's son have? When his son entered the warehouse and looked upwards in the treasury, he saw a hole like the hub of a wheel, and money and treasures flowed down from above, immediately filling the treasury. This was the great merit of Puṇṇa's son. What kind of great merit did Puṇṇa's daughter-in-law have? His daughter-in-law would take flowers, incense, garlands (ornaments), various scented pastes, and fine clothing, and sit on a bed in the courtyard, intending to offer them to her parents-in-law and husband. Before she rose from her seat, if all the people of Jambudvīpa came for flowers, incense, garlands, various scented pastes, and fine clothing, she could give them away at will, and the items would remain as before, without diminishing. This was the great merit of Puṇṇa's daughter-in-law. What kind of great merit did Puṇṇa's male servant have? If Puṇṇa's male servant went out to plow with a plow, he could complete seven furrows at once. This was the great merit of Puṇṇa's male servant. What kind of great merit did Puṇṇa's female servant have? Puṇṇa's female servant would grind all the grains and wheat and return them to the warehouse. If all the people of Jambudvīpa came for rice and flour, she could give them away at will.
與，米麵如故不盡，是為民大居士婢大福德。是時民大居士憍慢心生，一切閻浮提福德無人勝我。是民大居士及婆提城中人皆是外道弟子，是諸外道聞：「沙門瞿曇，蘇摩國土遊行來向婆提城。」是外道輩，相率集會入城，至民大居士前，毀佛及僧：「是人難滿難養多欲無厭，是沙門瞿曇，與千二百五十比丘俱、千優婆塞、五百乞殘食人，從一聚落至一聚落、從城至城，譬如霜雹、蝗蟲、賊殘害人民穀麥。其所至處破人家業，今來複欲殘毀我輩。」時民大居士即生噁心，共作要令：「不聽一人往見瞿曇，若往見者，輸城中人五百金錢。」是時民大居士問諸人言：「是沙門瞿曇，人不欲與，不強索不？」諸人言：「不強索。」又問：「王敕與不？」答言：「不。」又問：「不與是人，作傷害不？」諸人言：「不。」是居士言：「云何與？」答曰：「自信自欲自愛自心清凈故與。」是居士言：「若沙門瞿曇，人不欲與不強奪，不王敕與，若不與不作傷害，法應與是人，福德力故，令爾許眾人得樂，如是人福德必勝我。」是時民大居士，未見佛便憍慢心除。
佛從是諸國遊行到婆提城，無有精舍，城北有林，號曰勝葉，其樹郁茂其地平博，世尊大眾于中止頓。民大居士聞佛已到，其人先世供養佛及僧，種善根近、正見
【現代漢語翻譯】 現代漢語譯本： 『與』（給予），米麵仍然像原來一樣用不完，這是民大居士（一位在家修行者）和婢女的大福德。當時，民大居士生起了驕慢之心，認為整個閻浮提（Jambudvipa，指我們所居住的這個世界）的福德沒有人能勝過他。這位民大居士和婆提城中的人都是外道（非佛教的宗教）的弟子。這些外道聽說：『沙門瞿曇（釋迦牟尼佛），從蘇摩國土來到婆提城。』這些外道們，一起進入城中，到民大居士面前，詆譭佛和僧：『這個人難以滿足，難以供養，貪慾無厭。這個沙門瞿曇，與一千二百五十個比丘（佛教出家男眾）、一千優婆塞（在家男居士）、五百乞討殘食的人在一起，從一個聚落到另一個聚落，從一個城市到另一個城市，就像霜雹、蝗蟲、盜賊一樣殘害人民的穀物。他所到的地方破壞人家的家業，現在又來殘害我們。』當時，民大居士就生起了噁心，共同制定禁令：『不許一個人去見瞿曇，如果有人去見，就要罰給城中人五百金錢。』當時，民大居士問眾人說：『這個沙門瞿曇，人們不願給與，他會強行索取嗎？』眾人說：『不會強行索取。』又問：『是國王命令給與的嗎？』回答說：『不是。』又問：『不給與這個人，他會作傷害嗎？』眾人說：『不會。』這位居士說：『為什麼要給與呢？』回答說：『因為自信、自願、自愛和內心清凈的緣故而給與。』這位居士說：『如果沙門瞿曇，人們不願給與他不強行奪取，不是國王命令給與，如果不給與也不作傷害，按道理應該給與這個人，因為他的福德之力，使這麼多人得到快樂，這樣的人福德必定勝過我。』當時，民大居士還沒見到佛，驕慢之心就消除了。
佛從這些國家來到婆提城，沒有精舍（寺廟），城北有一片樹林，名叫勝葉，樹木茂盛，地面平坦寬闊，世尊和大眾就在那裡暫時停留。民大居士聽說佛已經到了，這個人前世供養過佛和僧，種下了善根，接近正見（正確的見解）。
【English Translation】 English version: 'Giving' (yu), the rice and flour remain inexhaustible as before; this is the great merit of the lay devotee Minda (a householder) and his maidservant. At that time, the lay devotee Minda developed a conceited mind, thinking that no one in the entire Jambudvipa (the world we inhabit) could surpass him in merit. This lay devotee Minda and the people in the city of Pāṭaliputra (a city in ancient India) were all disciples of external paths (non-Buddhist religions). These followers of external paths heard: 'The Śramaṇa Gautama (Shakyamuni Buddha) has come to the city of Pāṭaliputra from the country of Suma.' These followers of external paths, together entered the city, went before the lay devotee Minda, and slandered the Buddha and the Sangha (Buddhist monastic community): 'This person is difficult to satisfy, difficult to support, and has insatiable desires. This Śramaṇa Gautama, together with twelve hundred and fifty Bhikshus (Buddhist monks), one thousand Upasakas (male lay devotees), and five hundred beggars who eat leftover food, goes from one settlement to another, from one city to another, like frost, hail, locusts, and thieves, harming the people's grains. Wherever he goes, he destroys people's livelihoods, and now he comes to harm us again.' At that time, the lay devotee Minda developed an evil mind and jointly made a decree: 'No one is allowed to go and see Gautama; if anyone goes to see him, they will be fined five hundred gold coins to the people of the city.' At that time, the lay devotee Minda asked the people, 'This Śramaṇa Gautama, if people are unwilling to give, will he forcibly demand it?' The people said, 'He will not forcibly demand it.' He asked again, 'Is it by the king's order that you give?' They replied, 'No.' He asked again, 'If you don't give to this person, will he cause harm?' The people said, 'No.' The lay devotee said, 'Why should we give then?' They replied, 'Because of self-confidence, willingness, self-love, and a pure heart.' The lay devotee said, 'If the Śramaṇa Gautama does not forcibly take what people are unwilling to give, and it is not by the king's order, and if he does not cause harm if you don't give, then it is reasonable to give to this person, because his power of merit brings happiness to so many people; such a person's merit must surpass mine.' At that time, the lay devotee Minda, before even seeing the Buddha, had his conceited mind eliminated.
The Buddha came from these countries to the city of Pāṭaliputra, and there was no Vihara (monastery). North of the city was a forest called Suvijaya, where the trees were lush and the ground was flat and wide. The World-Honored One and the assembly stayed there temporarily. The lay devotee Minda heard that the Buddha had arrived. This person had made offerings to the Buddha and the Sangha in previous lives, planted good roots, and was close to Right View (correct understanding).
宿因力故，能得今世無漏智。為善根力所追，便自思惟：「我於此國人所宗敬，富樂第一。若我不看佛者，人當謂我慳貪惜費。」即告諸人：「諸人先作要令，我自思惟，此要不全，我寧輸五百金錢。」諸人言：「以何事故？」答言：「我於此國富樂第一，若不看佛，人當謂我慳貪惜費。」諸人宗重民大居士，有負其債者、有蒙供給者，雖欲輸錢無敢取者。諸人言：「何須破要？皆當共去，一切俱行。」到已頭面禮佛足一面坐，佛為居士隨意說法，得遠塵離垢、諸法眼生、見法得法、知法信凈、度疑、不信他、不隨他、除疑悔，住初果中得無所畏。從坐起，頭面禮佛足言：「大德！我歸依佛、歸依法、歸依僧，證知。我是佛弟子，從今日盡形壽歸依三寶。」居士即遣使喚五福德人，語言：「佛大師在此，宜速時來。」使到具告情事，此五人亦先世供養佛，種善根近、正見利根，宿因力故，能得今世無漏智慧。善根力所追，即到佛所頭面禮佛足一面坐。佛為五人隨意說法，亦得遠塵離垢、諸法眼生、見法得法、知法信凈、度疑、不信他、不隨他、除疑悔，住初果中得無所畏。從坐起頭面禮佛足言：「我歸依佛、歸依法、歸依僧，證知。我是佛弟子，從今日盡形壽歸依三寶。」民大居士從坐起，叉手合掌白佛言：「世尊！
【現代漢語翻譯】 現代漢語譯本 由於過去世的因緣和力量，才能在今世獲得沒有煩惱的智慧。又因為善根的力量所推動，便自己思量：『我在這國家裡受到人們的尊敬，財富和快樂都是第一。如果我不去拜見佛，人們會認為我吝嗇貪財。』於是告訴眾人：『各位先約定好，我仔細思考，如果這個約定不完整，我寧願輸掉五百金錢。』眾人問：『因為什麼緣故呢？』回答說：『我在這國家裡財富和快樂都是第一，如果不去拜見佛，人們會認為我吝嗇貪財。』眾人尊重敬重民大居士，有欠他債的、有接受他供給的，即使想收他的錢也沒有人敢去取。眾人說：『何必破壞約定呢？大家都一起去，全部一起去。』 到達后，頭面頂禮佛足，在一旁坐下，佛為居士隨其根性說法，使他遠離塵垢，生起對諸法的正見，見到法、得到法，了解法而生起清凈的信心，度脫疑惑，不再相信他人，不隨從他人，消除疑惑和後悔，安住在初果的境界中，得到無所畏懼。從座位上起來，頭面頂禮佛足說：『大德！我歸依佛、歸依法、歸依僧，請您作證。我是佛的弟子，從今天起直到壽命終結，都歸依三寶。』居士立即派使者去召喚五位有福德的人，告訴他們：『佛大師在這裡，應該儘快前來。』使者到達后，詳細地告知了情況，這五個人也是前世供養過佛，種下善根，接近正見，具有敏銳的根性，由於過去世的因緣和力量，才能在今世獲得沒有煩惱的智慧。被善根的力量所推動，立即到達佛的住所，頭面頂禮佛足，在一旁坐下。佛為這五個人隨其根性說法，也使他們遠離塵垢，生起對諸法的正見，見到法、得到法，了解法而生起清凈的信心，度脫疑惑，不再相信他人，不隨從他人，消除疑惑和後悔，安住在初果的境界中，得到無所畏懼。從座位上起來，頭面頂禮佛足說：『我歸依佛、歸依法、歸依僧，請您作證。我是佛的弟子，從今天起直到壽命終結，都歸依三寶。』民大居士從座位上起來，叉手合掌對佛說：『世尊！』
【English Translation】 English version Due to the power of past causes, one can attain undefiled wisdom in this life. Driven by the power of good roots, he thought to himself, 'I am the most respected, wealthy, and happy person in this country. If I do not see the Buddha, people will think I am stingy and miserly.' He then told everyone, 'Let's make an agreement first. If, after careful consideration, I find this agreement incomplete, I would rather forfeit five hundred gold coins.' The people asked, 'For what reason?' He replied, 'I am the wealthiest and happiest person in this country. If I do not see the Buddha, people will think I am stingy and miserly.' The people respected and revered the householder Minda (Minda: name of a householder), and those who owed him debts or received his support, even if they wanted to take his money, dared not do so. The people said, 'Why break the agreement? Let's all go together, everyone together.' Upon arriving, they prostrated themselves at the Buddha's feet and sat to one side. The Buddha preached the Dharma according to the householder's disposition, enabling him to be free from defilement, to generate the eye of Dharma (Dharma eye: the ability to see the truth) for all phenomena, to see the Dharma, to attain the Dharma, to understand the Dharma and generate pure faith, to overcome doubt, to not believe others, to not follow others, to eliminate doubt and regret, to abide in the first fruit (first fruit: Sotapanna, stream-enterer) and attain fearlessness. Rising from his seat, he prostrated himself at the Buddha's feet and said, 'Venerable One! I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha (Sangha: the monastic community), please bear witness. I am a disciple of the Buddha, and from this day until the end of my life, I take refuge in the Three Jewels (Three Jewels: Buddha, Dharma, Sangha).' The householder immediately sent a messenger to summon the five virtuous people, telling them, 'The Buddha Master is here, you should come quickly.' The messenger arrived and informed them of the situation in detail. These five people had also made offerings to the Buddha in past lives, planted good roots, were close to right view, and had sharp faculties. Due to the power of past causes, they were able to attain undefiled wisdom in this life. Driven by the power of good roots, they immediately arrived at the Buddha's place, prostrated themselves at the Buddha's feet, and sat to one side. The Buddha preached the Dharma according to the disposition of these five people, also enabling them to be free from defilement, to generate the eye of Dharma for all phenomena, to see the Dharma, to attain the Dharma, to understand the Dharma and generate pure faith, to overcome doubt, to not believe others, to not follow others, to eliminate doubt and regret, to abide in the first fruit and attain fearlessness. Rising from their seats, they prostrated themselves at the Buddha's feet and said, 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha, please bear witness. I am a disciple of the Buddha, and from this day until the end of my life, I take refuge in the Three Jewels.' The householder Minda rose from his seat, folded his hands, and said to the Buddha, 'World Honored One!'
愿佛及僧受我舍宿。」佛默然許之。既蒙許可，即禮佛足還家摒擋房舍，除去所有，灑掃清凈，懸繒幡蓋雜色綾羅，燒眾名香、布種種花，辦金床、銀床、頗梨床、紺琉璃床各千二百五十，如是思惟：「此四寶床，若不受一當受一。」又辦千二百五十金瓶盛湯水，千二百五十使人，一比丘給一人。一切辦已遣使白佛：「唯聖知時。」
佛晡時著衣持缽，與大眾俱向居士舍，千二百五十沙門。居士給千二百五十使人，一比丘給一人在門外洗浴。居士自洗浴佛，一時浴訖而入其舍。居士以千二百五十金床奉佛，佛不受。次以銀床、頗梨、紺琉璃床，各千二百五十奉佛，佛盡不受。居士更布凈床，以細㲲、拘執欽婆羅、雜色綾羅，布凈床上。大眾坐訖，自行澡水，奉進非時漿及含消藥，即起辦具種種肴膳飲食。又辦金缽、銀缽、頗梨缽、紺琉璃缽各千二百五十，如是思惟：「若不受一當受一。」又復辦金盤、銀盤、頗梨盤、紺琉璃盤各千二百五十，如是思惟：「若不受一當受一。」辦訖白佛：「時到。」佛及僧坐定，自行澡水，奉佛千二百五十金盤，佛不受。次奉銀盤、頗梨盤、紺琉璃盤，各千二百五十，佛盡不受。更奉木盤、銅盤，即為受之。復以千二百五十金缽奉佛，佛不受。次奉銀、紺琉璃、頗梨缽各千二百五
【現代漢語翻譯】 現代漢語譯本：'愿佛陀和僧眾接受我提供的住所。' 佛陀默然應允。得到許可后，他便禮拜佛足，回到家中整理房舍，清除所有雜物，灑掃乾淨，懸掛彩色的幡蓋和各種綾羅綢緞，焚燒各種名貴的香，鋪設各種鮮花，準備了金床、銀床、頗梨床（水晶床）、紺琉璃床（深藍色琉璃床）各一千二百五十張，心中思忖：'這四種寶床，若不接受一種，也應當接受一種。' 又準備了一千二百五十個金瓶盛滿湯水，一千二百五十個使者，每個比丘配備一人。一切準備完畢后，派遣使者稟告佛陀：'唯愿聖者知曉時機已到。' 佛陀在傍晚時分穿上袈裟，手持缽盂，與大眾一同前往居士的住所，同行有一千二百五十位沙門。居士安排一千二百五十個使者，每個比丘配備一人，在門外洗浴。居士親自為佛陀洗浴，一時洗浴完畢後進入房舍。居士將一千二百五十張金床奉獻給佛陀，佛陀沒有接受。接著又將銀床、頗梨床、紺琉璃床各一千二百五十張奉獻給佛陀，佛陀全部沒有接受。居士便鋪設乾淨的床鋪，用細㲲（細毛織物）、拘執欽婆羅（一種毛織物）、雜色綾羅，鋪在乾淨的床上。大眾坐定后，自行提供洗手水，奉上非時漿（非正餐時間飲用的飲料）及含消藥（幫助消化的藥物），然後起身準備各種美味的菜餚和飲食。又準備了金缽、銀缽、頗梨缽、紺琉璃缽各一千二百五十個，心中思忖：'若不接受一種，也應當接受一種。' 又準備了金盤、銀盤、頗梨盤、紺琉璃盤各一千二百五十個，心中思忖：'若不接受一種，也應當接受一種。' 準備完畢后稟告佛陀：'時辰已到。' 佛陀和僧眾坐定后，自行提供洗手水，奉獻給佛陀一千二百五十個金盤，佛陀沒有接受。接著奉獻銀盤、頗梨盤、紺琉璃盤各一千二百五十個，佛陀全部沒有接受。改而奉獻木盤、銅盤，佛陀才接受了。又將一千二百五十個金缽奉獻給佛陀，佛陀沒有接受。接著奉獻銀缽、紺琉璃缽、頗梨缽各一千二百五
【English Translation】 English version: 'May the Buddha and the Sangha accept my offering of lodging.' The Buddha silently consented. Having received permission, he prostrated at the Buddha's feet and returned home to prepare the house, removing all possessions, sweeping and cleaning it, hanging colorful banners and various silks and brocades, burning various precious incenses, spreading various flowers, and preparing twelve hundred and fifty gold beds, silver beds, 'po-li' beds (crystal beds), and 'gan liu-li' beds (dark blue lapis lazuli beds) each. He thought to himself, 'Of these four precious beds, if one is not accepted, one should be accepted.' He also prepared twelve hundred and fifty gold pitchers filled with soup and water, and twelve hundred and fifty servants, one for each Bhikkhu. When everything was ready, he sent a messenger to inform the Buddha, 'May the Holy One know when the time is right.' In the evening, the Buddha put on his robes, held his alms bowl, and went with the assembly to the householder's residence, accompanied by twelve hundred and fifty 'shamen' (ascetics). The householder provided twelve hundred and fifty servants, one for each Bhikkhu, to wash outside the door. The householder personally bathed the Buddha, and after bathing, they entered the house together. The householder offered twelve hundred and fifty gold beds to the Buddha, but the Buddha did not accept them. Then he offered twelve hundred and fifty silver beds, 'po-li' beds, and 'gan liu-li' beds each to the Buddha, but the Buddha did not accept any of them. The householder then spread clean beds, using fine wool, 'ju-zhi qin-po-luo' (a type of woolen fabric), and various colored silks and brocades, spreading them on the clean beds. After the assembly was seated, they provided washing water, offered non-mealtime juice and digestive medicine, and then got up to prepare various delicious dishes and food. They also prepared twelve hundred and fifty gold bowls, silver bowls, 'po-li' bowls, and 'gan liu-li' bowls each, thinking to themselves, 'If one is not accepted, one should be accepted.' They also prepared twelve hundred and fifty gold plates, silver plates, 'po-li' plates, and 'gan liu-li' plates each, thinking to themselves, 'If one is not accepted, one should be accepted.' After preparing everything, they informed the Buddha, 'The time has come.' After the Buddha and the Sangha were seated, they provided washing water and offered the Buddha twelve hundred and fifty gold plates, but the Buddha did not accept them. Then they offered silver plates, 'po-li' plates, and 'gan liu-li' plates, twelve hundred and fifty of each, but the Buddha did not accept any of them. They then offered wooden plates and copper plates, which he accepted. Then they offered the Buddha twelve hundred and fifty gold bowls, but the Buddha did not accept them. Then they offered silver, 'gan liu-li', and 'po-li' bowls, twelve hundred and fif
十奉佛，佛不受。告諸比丘：「我先聽兩種缽鐵、瓦，八種缽不應畜。」居士供施已訖，自行澡水，食畢攝缽，持一小床在佛前坐，欲聽佛說法。復白佛言：「愿受我是修摩國中盡形壽供養，我當爲佛作千二百五十房舍，千二百五十床榻被褥拘執，以好粳米王所食者，供養世尊及比丘僧。」佛告聚落主：「汝心凈信，於我已足。諸有如是善男子，依信法中住，我憐愍應度，不得長受汝請。」佛為居士說偈咒愿：
「若在天祠中， 供養火為最； 婆羅門書中， 薩鞞帝為最； 一切諸人中， 帝王尊為最； 一切江河中， 大海深為最； 于諸星宿中， 明月第一最； 一切照明中， 日光曜為最； 十方天人中， 佛福田為最。」
佛咒愿已從坐起去，敕諸弟子次第而出，從婆提城持衣缽向頻阇山遊行。民大居士為佛故，遣五百人，以五百乳牛、五百乘車載粳米，及隨飯羹王所食者，語使人言：「若佛在無聚落空處宿時，汝𤚲五百乳牛，作粳米蘇乳糜，和以黑白石蜜上佛。」五百人受民大居士語，佛在無聚落處宿，五百人即𤚲乳作糜上佛，佛言：「與僧作分。」即與僧。僧不受，如是思惟：「是食具以我曹故送來，已舉宿不凈。」以是事白佛。佛言：「比丘有二種請：一者即日
【現代漢語翻譯】 現代漢語譯本 十位外道奉獻佛陀食物，佛陀沒有接受。佛陀告訴眾比丘：『我先前允許你們使用兩種缽，即鐵缽和瓦缽，不允許擁有八種缽。』 居士供養完畢后，自己取水洗手，用完餐后收起缽，拿了一張小床在佛陀面前坐下，想要聽佛陀說法。又對佛陀說：『我願意接受在修摩國中盡我一生來供養您，我將為佛陀建造一千二百五十間房舍，提供一千二百五十張床榻被褥，用最好的粳米，也就是國王所食用的那種，來供養世尊和比丘僧。』 佛陀告訴聚落主：『你的心清凈而有信心，這對我來說已經足夠了。那些像你這樣有信心的善男子，安住于信法之中，我憐憫他們，應該度化他們，不能長期接受你的供養。』 佛陀為居士說了偈語，併爲他祝福： 『如果在天祠之中，供養火是最重要的； 在婆羅門的書籍中，薩鞞帝是最重要的； 在所有的人之中，帝王是最尊貴的； 在所有的江河之中，大海是最深的； 在所有的星宿之中，明月是最明亮的； 在所有的照明之中，日光是最耀眼的； 在十方天人之中，佛是最好的福田。』 佛陀祝福完畢后，從座位上起身離開，命令弟子們依次出去，從婆提城帶著衣缽前往頻阇山（Vindhya Mountains）。民大居士爲了佛陀的緣故，派遣五百人，用五百輛車裝載粳米，以及隨飯的羹湯，都是國王所食用的那種，告訴使者說：『如果佛陀在沒有村落的空曠地方住宿時，你們就擠五百頭乳牛的奶，製作粳米酥油粥，和以黑白石蜜，獻給佛陀。』 五百人接受了民大居士的命令，佛陀在沒有村落的地方住宿，五百人就擠奶製作乳粥獻給佛陀，佛陀說：『分給僧眾。』 於是就分給了僧眾。僧眾沒有接受，這樣思惟：『這些食物是因為我們的緣故送來的，已經過了夜晚，是不清凈的。』 因此將這件事稟告佛陀。佛陀說：『比丘有兩種接受供養的方式：一種是當天接受，
【English Translation】 English version The ten heretics offered food to the Buddha, but the Buddha did not accept it. The Buddha told the bhikkhus: 'I previously allowed you to use two kinds of bowls, namely iron bowls and clay bowls, but you are not allowed to possess eight kinds of bowls.' After the householder had finished making offerings, he washed his hands, finished his meal, put away his bowl, and sat down on a small bed in front of the Buddha, wanting to listen to the Buddha's teachings. He then said to the Buddha: 'I am willing to accept the offering of supporting you for the rest of my life in the Shuma country. I will build one thousand two hundred and fifty houses for the Buddha, provide one thousand two hundred and fifty beds with bedding, and use the best粳米 (Jingmi rice, a type of non-glutinous rice), the kind eaten by the king, to support the World Honored One and the bhikkhu sangha.' The Buddha told the village chief: 'Your heart is pure and full of faith, which is enough for me. Those good men who have faith like you, who abide in the Dharma of faith, I have compassion for them and should liberate them. I cannot accept your offerings for a long time.' The Buddha spoke a verse for the householder and blessed him: 'If in a heavenly shrine, offering fire is the most important; In the books of the Brahmins, 薩鞞帝 (Sabbeti, possibly a specific text or mantra) is the most important; Among all people, the emperor is the most honored; Among all rivers, the ocean is the deepest; Among all the stars, the bright moon is the brightest; Among all illuminations, the sunlight is the most radiant; Among the ten directions of gods and humans, the Buddha is the best field of merit.' After the Buddha finished blessing, he got up from his seat and left, ordering the disciples to go out in order, carrying their robes and bowls from 婆提城 (Bhadravati) to 頻阇山 (Vindhya Mountains). The great householder, for the sake of the Buddha, sent five hundred people, with five hundred carts loaded with 粳米 (Jingmi rice), and soup to go with the rice, the kind eaten by the king, telling the messengers: 'If the Buddha stays in a deserted place without villages, you should milk five hundred cows, make 粳米 (Jingmi rice) ghee porridge, mix it with black and white rock candy, and offer it to the Buddha.' The five hundred people accepted the order of the great householder. When the Buddha stayed in a place without villages, the five hundred people milked the cows and made milk porridge to offer to the Buddha. The Buddha said: 'Share it with the sangha.' So it was shared with the sangha. The sangha did not accept it, thinking: 'This food was sent because of us, it has passed the night, and it is impure.' Therefore, they reported this matter to the Buddha. The Buddha said: 'Bhikkhus have two ways of accepting offerings: one is to accept it on the same day,
食、二者冷食。若即日得二請，應自受一請、一請與人。若得冷請，隨所施隨受。有凈隨受、有不凈隨受。凈隨受者，謂五種佉陀尼、五種蒲阇尼食、五似食。不凈隨受者，謂五寶、五似寶。彼凈隨受，受已作凈。不凈隨受者，言：『此不凈，得凈當受。』」
佛漸漸遊行到頻阇山，彼頻阇山中。有一夜叉鬼，字優耽摩，舊在彼山中住。此鬼信佛言心凈，思惟：「我當何物上佛？此中唯有葡萄。」即取上佛，佛言：「與僧作分。」彼即與比丘。比丘不受言：「佛未聽我曹啖葡萄。」以是事白佛。佛言：「從今日聽啖葡萄。」時大有葡萄，食飽多殘，諸比丘不知當云何？白佛。佛言：「壓汁飲。若葡萄不作凈，若汁中不以水作凈，不應飲。若葡萄作凈，汁中不作凈；若汁作凈，葡萄不作凈，不應飲。葡萄凈汁亦凈應飲。」
爾時佛遊行集人轉多，有千二百五十比丘、有千優婆塞、五百乞殘食人、五百作人、五百乳牛、五百乘車。佛欲散此眾即入定，譬如士夫屈伸臂頃，從頻阇山沒至漫陀耆尼池岸上現。岸上有結髮仙人，字雞尼耶，先在此住，見佛不起，又不問訊，亦不讓坐。佛亦不與仙人語言問訊。佛即于漫陀耆尼池中洗足已，即于岸上在一樹下，布尼師檀結跏趺坐。爾時微雨灑地，輕風來掃，風吹種種華
【現代漢語翻譯】 現代漢語譯本：食物有兩種，一種是熱食，一種是冷食。如果同一天得到兩份邀請，應該自己接受一份，另一份給別人。如果得到冷食的邀請，可以根據情況施捨或接受。有些東西可以清凈地接受，有些則不能清凈地接受。可以清凈地接受的是五種可咀嚼的食物（佉陀尼，khadani，指根、莖等），五種可吞嚥的食物（蒲阇尼，bhojani，指米飯、麵條等），以及五種類似的食物。不能清凈地接受的是五種寶物和五種類似的寶物。那些可以清凈接受的食物，接受后就變得清凈了。對於不能清凈接受的物品，應該說：『這些是不清凈的，等到清凈的時候再接受。』
佛陀漸漸來到頻阇山（Pinja Mountain），在那頻阇山中，住著一個夜叉鬼（yaksha），名叫優耽摩（Uddalaka），他一直住在那座山裡。這個鬼相信佛陀的教誨，內心清凈，心想：『我應該用什麼供養佛陀呢？這裡只有葡萄。』於是就用葡萄供養佛陀。佛陀說：『把這些分給僧眾。』於是他把葡萄分給比丘（bhikkhu）。比丘們不接受，說：『佛陀沒有允許我們吃葡萄。』他們把這件事告訴了佛陀。佛陀說：『從今天起允許你們吃葡萄。』當時有很多葡萄，吃飽后剩下很多，比丘們不知道該怎麼辦，就去問佛陀。佛陀說：『可以榨汁飲用。如果葡萄沒有做凈（kappa），或者汁中沒有用水做凈，就不應該飲用。如果葡萄做了凈，汁中沒有做凈；或者汁做了凈，葡萄沒有做凈，也不應該飲用。葡萄和汁都做了凈，才可以飲用。』
那時，佛陀聚集的人越來越多，有一千二百五十個比丘、一千個優婆塞（upasaka，男居士）、五百個乞討殘羹剩飯的人、五百個做工的人、五百頭奶牛、五百輛車。佛陀想要解散這些人群，就進入禪定（定，samadhi），就像一個壯士屈伸手臂那麼短的時間，從頻阇山消失，出現在漫陀耆尼池（Mandakini）的岸邊。岸邊有一個結髮仙人，名叫雞尼耶（Keniya），他 पहले住在這裡，見到佛陀既不起身，也不問候，也不讓座。佛陀也沒有和仙人說話問候。佛陀在漫陀耆尼池中洗完腳后，就在岸邊的一棵樹下，鋪上尼師檀（nisidana，坐具），結跏趺坐。這時，細雨灑在地上，輕風吹來清掃，風吹來各種各樣的花。
【English Translation】 English version: There are two kinds of food: hot food and cold food. If one receives two invitations on the same day, one should accept one invitation for oneself and give the other to someone else. If one receives an invitation for cold food, one may give or receive it as appropriate. Some things can be accepted purely, while others cannot. Those that can be accepted purely are the five kinds of chewable foods (khadani, referring to roots, stems, etc.), the five kinds of swallowable foods (bhojani, referring to rice, noodles, etc.), and five kinds of similar foods. Those that cannot be accepted purely are the five kinds of treasures and five kinds of similar treasures. Those foods that can be accepted purely become pure once accepted. For items that cannot be accepted purely, one should say, 'These are impure; I will accept them when they are pure.'
The Buddha gradually arrived at Pinja Mountain. In that Pinja Mountain, there lived a yaksha (yaksha, a type of spirit) named Uddalaka, who had always lived in that mountain. This ghost believed in the Buddha's teachings and had a pure heart, thinking, 'What should I offer to the Buddha? Here, there are only grapes.' So he offered grapes to the Buddha. The Buddha said, 'Divide these among the Sangha (Sangha, monastic community).' So he divided the grapes among the bhikkhus (bhikkhu, monk). The bhikkhus did not accept them, saying, 'The Buddha has not allowed us to eat grapes.' They told the Buddha about this. The Buddha said, 'From today onwards, I allow you to eat grapes.' At that time, there were many grapes, and after eating their fill, much was left over. The bhikkhus did not know what to do, so they asked the Buddha. The Buddha said, 'You can squeeze them for juice to drink. If the grapes have not been made allowable (kappa), or if water has not been used to make the juice allowable, it should not be drunk. If the grapes have been made allowable, but the juice has not been made allowable; or if the juice has been made allowable, but the grapes have not been made allowable, it should not be drunk. Only if both the grapes and the juice have been made allowable should it be drunk.'
At that time, the number of people gathered around the Buddha increased, with one thousand two hundred and fifty bhikkhus, one thousand upasakas (upasaka, male lay follower), five hundred people begging for leftovers, five hundred workers, five hundred milk cows, and five hundred carts. The Buddha, wanting to disperse this crowd, entered into samadhi (samadhi, meditative state), and in a time as short as a strong man flexing his arm, he disappeared from Pinja Mountain and appeared on the bank of Mandakini Pond. On the bank was a hermit with matted hair, named Keniya, who had been living there. Upon seeing the Buddha, he neither rose, nor greeted him, nor offered him a seat. The Buddha also did not speak to or greet the hermit. After washing his feet in Mandakini Pond, the Buddha sat cross-legged under a tree on the bank, spreading out his nisidana (nisidana, sitting cloth). At that time, a light rain sprinkled the ground, a gentle breeze came to sweep it, and the wind blew various kinds of flowers.
，瀰漫布地。雞尼耶思惟：「微雨灑地輕風吹雜華布地，皆是我力，非是沙門瞿曇力也。」是夜多過，爾時四大天王與無數百千眷屬俱欲來向佛。時有四青衣鬼神，來向仙人在四邊住。仙人開眼見之問：「汝何人？」諸鬼神言：「我青衣鬼神。」言：「何以來？」言：「相守護。」問言：「何以守護？」鬼神言：「今夜多過，四大天王當與無數百千萬眷屬來至佛所，此中儻有鬼神來相觸擾。」仙人言：「不守護沙門瞿曇耶？」答言：「不。」仙人思惟：「此微雨輕風雜華布地，乃是沙門瞿曇力，非我力也。」即時四大天王與無數百千眷屬后夜來，見佛頭面禮佛足一面立。佛以聖語說四諦法、苦集盡道，二天王解得道、二天王不解。佛更為二天王，以馱婆羅語說法：吚寧(苦諦) 彌寧(習諦) 多咃陀譬(盡諦) 陀羅辟支(道諦) 佛阇陀(知也)薩婆休(一切)蠰舍摩遮(滅求)薩婆多羅(一切離)毗樓利多咃欲(遠離)薩婆休(一切) 鞞羅地(不作)波跋(惡也) 頭吃想妒(苦邊盡也) 涅樓遮諦(如是說也)。 是二天王一解、一不解。佛復作彌梨車語：摩舍兜舍那舍婆薩婆多羅毗比諦伊數安兜頭卻婆阿地婆地。四天王盡解。示教利喜已，禮佛足而去。
佛于漫陀耆尼池岸上，持衣缽遊行向阿摩那
【現代漢語翻譯】 現代漢語譯本： 瀰漫布地（Mimanda，地名）。雞尼（Kini，人名）心想：『這小雨灑地，輕風吹散雜花鋪滿地面，都是我的力量，不是沙門瞿曇（釋迦牟尼佛的尊稱）的力量。』這夜過去了大半，這時四大天王（佛教護法神）與無數百千眷屬將要來到佛陀處。當時有四個青衣鬼神，來到仙人處，在四邊站立。仙人睜眼看見他們，問道：『你們是什麼人？』諸鬼神回答：『我們是青衣鬼神。』仙人問：『為何而來？』鬼神說：『爲了守護。』仙人問：『守護什麼？』鬼神說：『今夜過去了大半，四大天王將與無數百千萬眷屬來到佛陀處，其中或許有鬼神來觸擾。』仙人說：『不守護沙門瞿曇嗎？』鬼神回答：『不。』仙人思忖：『這小雨輕風雜花布地，乃是沙門瞿曇的力量，不是我的力量。』即時四大天王與無數百千眷屬在後半夜來到，見到佛陀，以頭面頂禮佛足，在一旁站立。佛陀以聖語宣說四諦法（佛教基本教義，包括苦、集、滅、道），兩位天王理解並證得道果，兩位天王不理解。佛陀又為這兩位天王，以馱婆羅語（一種古代語言）說法：『吚寧（Idam，此是，指苦諦）彌寧（Hetu，因，指集諦）多咃陀譬（Tatha Nirodha，如是滅，指滅諦）陀羅辟支（Marga pratipad，道之實踐，指道諦）佛阇陀（Buddha jnata，佛所知）薩婆休（Sarvam kshayam，一切滅）蠰舍摩遮（Rangsha macha，滅盡求）薩婆多羅（Sarva tara，一切離）毗樓利多咃欲（Viruli tata yuk，遠離一切）薩婆休（Sarvam kshayam，一切滅）鞞羅地（Virati，不作）波跋（Papa，惡也）頭吃想妒（Dukkha sanghato，苦邊盡也）涅樓遮諦（Nirodha satyam，滅是真諦）。』這兩位天王一位理解，一位不理解。佛陀又用彌梨車語（一種古代語言）說：『摩舍兜舍那舍婆薩婆多羅毗比諦伊數安兜頭卻婆阿地婆地。』四天王全部理解。佛陀為他們開示教導，使他們得利生歡喜后，禮佛足離去。
佛陀在漫陀耆尼池（Mandakini，湖名）岸上，持衣缽，將要前往阿摩那（Amana，地名）。 English version: Mimanda (place name) was covered. Kini (person's name) thought: 'This light rain sprinkling the ground, the gentle breeze scattering mixed flowers across the ground, all this is my power, not the power of the Shramana Gautama (honorific title for Shakyamuni Buddha).' As the night was far spent, the Four Heavenly Kings (Buddhist guardian deities) with countless hundreds of thousands of attendants were about to come to the Buddha. At that time, there were four green-robed ghost spirits who came to the hermit and stood on four sides. The hermit opened his eyes and saw them, asking: 'Who are you?' The ghost spirits replied: 'We are green-robed ghost spirits.' He asked: 'Why have you come?' The ghost spirits said: 'To protect.' He asked: 'Protect what?' The ghost spirits said: 'Tonight is far spent, the Four Heavenly Kings will come to the Buddha with countless hundreds of thousands of attendants, and among them, there might be ghost spirits who come to disturb.' The hermit said: 'Are you not protecting the Shramana Gautama?' They replied: 'No.' The hermit pondered: 'This light rain, gentle breeze, and scattering of mixed flowers, it is the power of the Shramana Gautama, not my power.' Immediately, the Four Heavenly Kings with countless hundreds of thousands of attendants came in the latter part of the night, saw the Buddha, prostrated with their heads at the Buddha's feet, and stood to one side. The Buddha, in a sacred language, spoke the Four Noble Truths (fundamental Buddhist teachings, including suffering, origin, cessation, and path), two Heavenly Kings understood and attained the fruit of the path, two Heavenly Kings did not understand. The Buddha then, for these two Heavenly Kings, spoke in the Tukhara language (an ancient language): 'Idam (This is, referring to the Truth of Suffering) Hetu (Cause, referring to the Truth of Origin) Tatha Nirodha (Thus is Cessation, referring to the Truth of Cessation) Marga pratipad (Practice of the Path, referring to the Truth of the Path) Buddha jnata (Known by the Buddha) Sarvam kshayam (All decay) Rangsha macha (Seeking complete cessation) Sarva tara (All liberation) Viruli tata yuk (Separated from all) Sarvam kshayam (All decay) Virati (Non-doing) Papa (Evil) Dukkha sanghato (End of the mass of suffering) Nirodha satyam (Cessation is Truth).' One of these two Heavenly Kings understood, one did not understand. The Buddha then spoke in the Milikcha language (an ancient language): 'Mashtu dusha nasha bhava sarva tara vibhiti ishu antu dukha bhava adhi bhava.' All four Heavenly Kings understood. After the Buddha had shown, taught, benefited, and delighted them, they bowed at the Buddha's feet and departed.
The Buddha, on the bank of the Mandakini (lake name) pond, holding his robe and bowl, was about to go to Amana (place name).
【English Translation】 English version: Mimanda (place name) was covered. Kini (person's name) thought: 'This light rain sprinkling the ground, the gentle breeze scattering mixed flowers across the ground, all this is my power, not the power of the Shramana Gautama (honorific title for Shakyamuni Buddha).' As the night was far spent, the Four Heavenly Kings (Buddhist guardian deities) with countless hundreds of thousands of attendants were about to come to the Buddha. At that time, there were four green-robed ghost spirits who came to the hermit and stood on four sides. The hermit opened his eyes and saw them, asking: 'Who are you?' The ghost spirits replied: 'We are green-robed ghost spirits.' He asked: 'Why have you come?' The ghost spirits said: 'To protect.' He asked: 'Protect what?' The ghost spirits said: 'Tonight is far spent, the Four Heavenly Kings will come to the Buddha with countless hundreds of thousands of attendants, and among them, there might be ghost spirits who come to disturb.' The hermit said: 'Are you not protecting the Shramana Gautama?' They replied: 'No.' The hermit pondered: 'This light rain, gentle breeze, and scattering of mixed flowers, it is the power of the Shramana Gautama, not my power.' Immediately, the Four Heavenly Kings with countless hundreds of thousands of attendants came in the latter part of the night, saw the Buddha, prostrated with their heads at the Buddha's feet, and stood to one side. The Buddha, in a sacred language, spoke the Four Noble Truths (fundamental Buddhist teachings, including suffering, origin, cessation, and path), two Heavenly Kings understood and attained the fruit of the path, two Heavenly Kings did not understand. The Buddha then, for these two Heavenly Kings, spoke in the Tukhara language (an ancient language): 'Idam (This is, referring to the Truth of Suffering) Hetu (Cause, referring to the Truth of Origin) Tatha Nirodha (Thus is Cessation, referring to the Truth of Cessation) Marga pratipad (Practice of the Path, referring to the Truth of the Path) Buddha jnata (Known by the Buddha) Sarvam kshayam (All decay) Rangsha macha (Seeking complete cessation) Sarva tara (All liberation) Viruli tata yuk (Separated from all) Sarvam kshayam (All decay) Virati (Non-doing) Papa (Evil) Dukkha sanghato (End of the mass of suffering) Nirodha satyam (Cessation is Truth).' One of these two Heavenly Kings understood, one did not understand. The Buddha then spoke in the Milikcha language (an ancient language): 'Mashtu dusha nasha bhava sarva tara vibhiti ishu antu dukha bhava adhi bhava.' All four Heavenly Kings understood. After the Buddha had shown, taught, benefited, and delighted them, they bowed at the Buddha's feet and departed.
The Buddha, on the bank of the Mandakini (lake name) pond, holding his robe and bowl, was about to go to Amana (place name).
國，是結髮仙人舊住。此國深敬信佛，而作是念：「當以何物奉上于佛？」復作是念：「如古昔仙人所受水凈八種漿，當以奉佛。」即辦此眾多漿，持來上佛。佛告雞尼耶：「與僧作分。」即與比丘。比丘言：「佛未聽我飲八種漿。」以是事白佛。佛言：「從今日聽飲八種漿。何等八？一週梨漿、二茂梨漿、三拘樓漿、四舍樓漿、五說波多漿、六頗留沙漿、七梨漿、八蒲萄漿。以水作凈應飲。」
佛從阿摩那國，隨所住竟持衣缽，向阿頭佉國遊行。此國中有父子比丘，本作剃毛鬚髮師。其父摩呵羅，聞佛從阿摩那國遊行到阿頭佉國，此中無檀越供給僧亦無供養，誰當供養佛？便語兒言：「我聞佛從阿摩那國土遊行欲來至此，此中無檀越供給僧亦無供養。汝可持缽入城求胡麻、粳米、小豆、磨沙豆供養世尊。」其子巧能其事，即持缽入城，大得胡麻、粳米、小豆、摩沙豆。世尊既到，父子選擇房舍，布好坐具，即辦種種粥：胡麻油粥、乳粥；二種豆粥、清粥，辦已奉佛及僧。諸粥太多，余殘棄一房舍內地。佛食后經行，摩訶羅從佛仿佯，到是處見地粥狼藉。佛知故問摩呵羅：「何許得是多粥，有檀越與耶？」答言：「無。」佛言：「是眾僧物耶？」答言：「非。」佛言：「何處得？」摩訶羅以是事具白佛。佛以是
【現代漢語翻譯】 現代漢語譯本： 有一個國家，是結髮仙人過去居住的地方。這個國家非常尊敬信奉佛法，並且思考著：『應當用什麼東西來供奉佛呢？』又想到：『像古代仙人所飲用的用水澄清的八種漿，應當用它來供奉佛。』於是準備了許多這樣的漿，拿來獻給佛。佛告訴雞尼耶：『把這些分給僧眾。』雞尼耶就分給了比丘們。比丘們說：『佛還沒有允許我們飲用這八種漿。』因此把這件事稟告了佛。佛說：『從今天起允許飲用這八種漿。哪八種呢？一是庵婆羅漿（Ambalā），二是摩荼梨漿（Mocalī），三是拘樓漿（Kurū），四是舍樓漿（Sālu），五是說波多漿（Sappata），六是頗留沙漿（Phārusaka），七是梨漿，八是蒲萄漿。用清水澄清后就可以飲用。』
佛從阿摩那國（Amanā），隨著安居結束，拿著衣缽，前往阿頭佉國（Atthokhaka）。這個國家裡有一對父子比丘，原本是給人剃頭刮鬍子的。父親摩訶羅（Mahāro），聽說佛從阿摩那國來到阿頭佉國，這裡沒有施主供養僧眾，也沒有任何供養，誰來供養佛呢？便對兒子說：『我聽說佛從阿摩那國土將要來到這裡，這裡沒有施主供養僧眾，也沒有任何供養。你可以拿著缽進城去乞討胡麻、粳米、小豆、磨沙豆來供養世尊。』他的兒子很擅長這件事，就拿著缽進城，乞討到了大量的胡麻、粳米、小豆、磨沙豆。世尊到達后，父子倆選擇好房舍，鋪設好坐具，然後準備了各種各樣的粥：胡麻油粥、乳粥；兩種豆粥、清粥，準備好后供奉佛和僧眾。因為粥太多了，剩餘的就倒在一間房舍的地上。佛飯後經行，摩訶羅跟在佛的後面，走到那個地方，看見地上狼藉的粥。佛明知故問摩訶羅：『從哪裡得到這麼多粥，是有施主給的嗎？』回答說：『沒有。』佛說：『是眾僧的物品嗎？』回答說：『不是。』佛說：『從哪裡得到的？』摩訶羅就把這件事詳細地告訴了佛。佛因此制定了戒律。
【English Translation】 English version: There was a country, formerly inhabited by ascetics with knotted hair. This country deeply revered and believed in the Buddha, and they thought, 'What should we offer to the Buddha?' They further thought, 'Like the eight kinds of clarified juice that ancient ascetics used to drink, we should offer that to the Buddha.' So they prepared many of these juices and brought them to the Buddha. The Buddha told Keniya, 'Distribute these among the Sangha.' So he gave them to the Bhikkhus (monks). The Bhikkhus said, 'The Buddha has not yet permitted us to drink these eight kinds of juice.' Therefore, they reported this matter to the Buddha. The Buddha said, 'From today onwards, I permit the drinking of these eight kinds of juice. What are the eight? One is Ambalā juice (Ambalā), two is Mocalī juice (Mocalī), three is Kurū juice (Kurū), four is Sālu juice (Sālu), five is Sappata juice (Sappata), six is Phārusaka juice (Phārusaka), seven is pear juice, and eight is grape juice. They should be purified with water before drinking.'
The Buddha, having stayed in the country of Amanā (Amanā) as long as he wished, took his robes and bowl and went to the country of Atthokhaka (Atthokhaka). In this country, there were two Bhikkhus, father and son, who were originally barbers. The father, Mahāro (Mahāro), heard that the Buddha had come from the country of Amanā to the country of Atthokhaka. He thought, 'There are no donors here to provide for the Sangha, nor is there any offering. Who will provide for the Buddha?' So he said to his son, 'I have heard that the Buddha is coming here from the land of Amanā. There are no donors here to provide for the Sangha, nor is there any offering. You should take your bowl and go into the city to beg for sesame seeds, rice, small beans, and mash beans to offer to the World Honored One.' His son was skilled in this, so he took his bowl into the city and obtained a large amount of sesame seeds, rice, small beans, and mash beans. When the World Honored One arrived, the father and son chose a dwelling, spread out sitting cloths, and prepared various kinds of porridge: sesame oil porridge, milk porridge, two kinds of bean porridge, and clear porridge. Having prepared these, they offered them to the Buddha and the Sangha. Because there was too much porridge, they discarded the remainder on the ground inside a dwelling. After the Buddha had eaten, he walked about, and Mahāro followed behind the Buddha. When they reached the place, he saw the porridge scattered on the ground. The Buddha, knowing the situation, asked Mahāro, 'Where did you get so much porridge? Did a donor give it to you?' He replied, 'No.' The Buddha said, 'Is it the property of the Sangha?' He replied, 'No.' The Buddha said, 'Where did you get it?' Mahāro then told the Buddha the whole story. Because of this, the Buddha established a precept.
因緣故集僧，集僧已，佛種種因緣訶摩訶羅：「何以名比丘，教子作不凈事？」佛種種因緣訶已，告諸比丘：「從今日五眾不得相教作不凈事，若教得突吉羅羅。從今日前工師時種種作具不應畜，若畜得罪。若先縫衣人畜針筒不犯，先能書人畜筆筒不犯，先銅作人畜鉆不犯。」
佛從阿頭佉國持衣缽，向波婆國遊行。此國中諸豪族先作要：「佛來入國，一切應一由延迎佛。若不迎者，罰五百金錢。」既聞佛來出迎，中有一豪族，字盧芝，第一力士，是阿難舊知識。其人于佛無信，阿難遙見其來，語言：「盧芝！汝來迎佛，甚善。」盧芝言：「我非信佛而迎，我順親族法故。」阿難言：「有何法？」答言：「我親族先作要法，若佛來者，應一切一由延迎。若不迎者，罰金錢五百。阿難！我不惜五百金錢，恐親族不穆，以是故來。」阿難執手牽至佛所，到已頭面禮佛足一面立，阿難白佛言：「是盧芝我舊知識，特相親善，于佛不信。愿佛說法令其開解。」爾時世尊以慈心感覆，彼即信悟，尋為說法示教利喜。示教利喜已禮佛而出，還坐本處。諸人去不久，時佛從坐起向自房，盧芝從佛如犢隨母。佛入房坐，盧芝禮佛足一面坐，佛為說法示教利喜，即從坐起禮佛而去。思惟：「我持何等物上佛？」即以諸餅奉佛，佛言
【現代漢語翻譯】 現代漢語譯本 因為某種因緣，佛陀召集了僧團。召集完畢后，佛陀以各種因緣呵斥摩訶羅（Mahāro，人名）說：『為何你身為比丘，卻教導弟子做不凈之事？』佛陀以各種因緣呵斥之後，告訴眾比丘：『從今天起，五眾（指比丘、比丘尼、式叉摩那、沙彌、沙彌尼）不得互相教導做不凈之事，如果教導，將犯突吉羅罪（Dukkata，輕罪）。從今天起，以前的工匠所用的各種工具不應該再持有，如果持有，將獲罪。如果以前縫衣服的人持有針筒，不犯戒；以前會寫字的人持有筆筒，不犯戒；以前做銅器的人持有鉆子，不犯戒。』
佛陀從阿頭佉國（Atukhā，地名）帶著衣缽，前往波婆國（Pāvā，地名）。這個國家中的各個豪族事先約定：『佛陀來到我國，所有人都應該到一由延（Yojana，古印度長度單位，約合13-16公里）的地方去迎接佛陀。如果不去迎接，將被罰款五百金錢。』當他們聽說佛陀來了，就出來迎接。其中有一個豪族，名叫盧芝（Rucī，人名），是第一力士，也是阿難（Ānanda，佛陀的十大弟子之一）的老朋友。這個人對佛陀沒有信心。阿難遠遠地看見他來了，就說：『盧芝！你來迎接佛陀，很好啊。』盧芝說：『我不是因為信仰佛陀才來迎接，我是順從親族的規矩。』阿難問：『有什麼規矩？』他回答說：『我的親族事先約定，如果佛陀來了，所有人都應該到一由延的地方去迎接。如果不去迎接，將被罰款五百金錢。阿難！我不是捨不得五百金錢，而是怕親族不和睦，所以才來。』阿難拉著他的手，把他帶到佛陀那裡。到了之後，盧芝頭面頂禮佛足，站在一旁。阿難對佛陀說：『這位盧芝是我的老朋友，特別友好，但是對佛陀沒有信心。希望佛陀為他說法，讓他開悟。』這時，世尊以慈悲心覆蓋他，盧芝立刻信悟，佛陀隨即為他說法，開示教導，令他歡喜。開示教導，令他歡喜之後，盧芝禮拜佛陀，走了出去，回到原來的座位。眾人離開后不久，佛陀從座位上起身，回到自己的房間。盧芝跟在佛陀後面，就像小牛跟隨母親一樣。佛陀進入房間坐下，盧芝禮拜佛足，在一旁坐下。佛陀為他說法，開示教導，令他歡喜。盧芝隨即從座位上起身，禮拜佛陀離去。他心想：『我應該拿什麼東西供養佛陀呢？』於是就拿了一些餅來供養佛陀，佛陀說
【English Translation】 English version Due to some reason, the Buddha gathered the Sangha (monastic community). After gathering the Sangha, the Buddha, for various reasons, rebuked Mahāro (name of a person), saying: 'Why, being a Bhikkhu (monk), do you teach your disciples to do impure things?' After rebuking him for various reasons, the Buddha told the Bhikkhus: 'From today onwards, the five assemblies (referring to Bhikkhus, Bhikkhunis, Sikkhamānās, Sāmaṇeras, and Sāmaṇerīs) must not teach each other to do impure things. If they do, they will commit a Dukkata (minor offense). From today onwards, the various tools used by former artisans should no longer be kept. If they are kept, they will incur an offense. If a person who used to sew clothes keeps a needle case, it is not an offense; if a person who used to write keeps a pen case, it is not an offense; if a person who used to work with copper keeps a drill, it is not an offense.'
The Buddha, carrying his robes and bowl, traveled from Atukhā (name of a place) to Pāvā (name of a place). In this country, the various noble families had made a prior agreement: 'When the Buddha comes to our country, everyone should go one Yojana (ancient Indian unit of distance, approximately 13-16 kilometers) to welcome the Buddha. If they do not go to welcome him, they will be fined five hundred gold coins.' When they heard that the Buddha was coming, they came out to welcome him. Among them was a noble named Rucī (name of a person), who was the strongest man and an old friend of Ānanda (one of the Buddha's ten principal disciples). This person had no faith in the Buddha. Ānanda saw him coming from afar and said: 'Rucī! It is good that you have come to welcome the Buddha.' Rucī said: 'I am not welcoming the Buddha because of faith, but because I am following the customs of my family.' Ānanda asked: 'What customs?' He replied: 'My family agreed in advance that if the Buddha comes, everyone should go one Yojana to welcome him. If they do not go to welcome him, they will be fined five hundred gold coins. Ānanda! It is not that I am unwilling to part with five hundred gold coins, but I am afraid that my family will be discordant, so I have come.' Ānanda took his hand and led him to the Buddha. When they arrived, Rucī bowed his head to the Buddha's feet and stood to one side. Ānanda said to the Buddha: 'This Rucī is my old friend, especially friendly, but he has no faith in the Buddha. I hope the Buddha will preach to him and enlighten him.' At this time, the World-Honored One covered him with compassion, and Rucī immediately gained faith. The Buddha then preached to him, instructing and teaching him, making him happy. After instructing and teaching him, making him happy, Rucī bowed to the Buddha, went out, and returned to his original seat. Not long after the people left, the Buddha rose from his seat and returned to his room. Rucī followed the Buddha like a calf following its mother. The Buddha entered the room and sat down, and Rucī bowed to his feet and sat to one side. The Buddha preached to him, instructing and teaching him, making him happy. Rucī then rose from his seat, bowed to the Buddha, and left. He thought: 'What should I offer to the Buddha?' So he took some cakes to offer to the Buddha, and the Buddha said
：「與僧作分。」彼即與比丘。比丘不受，語言：「佛未聽我啖餅。」以是事白佛。佛言：「從今日聽啖餅。何等餅？若面、若大小麥餅、若豆餅、刻鏤餅、重華餅，有如是種種凈餅，一切聽啖。」
佛從波婆國隨所住竟，持衣缽遊行到舍衛國。諸比丘乞食，得甘美肴膳、乳酪、酥油、魚肉脯，諸比丘不受，思惟：「乞美飲食或墮罪。」以是事白佛。佛言：「若不自乞，檀越施應受。從今日聽僧服四種藥。何等四種藥？一時藥、二時分藥、三七日藥、四盡形藥。時藥者，五種佉陀尼、五種蒲阇尼、五似食。何等五種佉陀尼？一根食、二莖食、三葉食、四磨食、五果食。何等根食？芋根、蔙根、藕根、蘆卜根、蕪菁根，如是等種種根可食。何等莖食？蘆卜莖、谷梨莖、羅勒莖、柯藍莖，如是等種種是莖佉陀尼。何等葉食？蘆卜、谷梨葉、羅勒葉、柯藍葉，如是等種種葉可食，是葉佉陀尼。何等磨食？稻、大麥、小麥，如是等種種，是磨佉陀尼食。何等果食？庵羅果、閻浮果、波羅薩果、鎮頭佉果、那梨耆羅果，如是等種種，是果佉陀尼。何等五種蒲阇尼食？一飯、二麨、三糒、四魚、五肉。如是五種蒲阇尼食。何等五種似食？糜、粟、穬麥、莠子、迦師，如是等種種，是名似食。未漉漿汁，是名時藥。時分藥者，
【現代漢語翻譯】 現代漢語譯本： 『允許與僧眾分享餅。』如果有人要將餅分給比丘（bhikkhu，佛教僧侶），比丘不應接受，並說：『佛陀（Buddha）沒有允許我吃餅。』然後將此事稟告佛陀。佛陀說：『從今天起，允許吃餅。什麼樣的餅可以吃呢？無論是麵餅、大麥小麥餅、豆餅、刻有花紋的餅、多層餅，像這樣各種各樣的乾淨的餅，都允許食用。』
佛陀從波婆國（Pava）結束駐留後，帶著衣缽前往舍衛國（Savatthi）。眾比丘乞食時，得到了美味的菜餚、乳酪、酥油、魚肉乾等。比丘們不接受，心想：『乞討到美味的飲食可能會犯戒。』因此將此事稟告佛陀。佛陀說：『如果不是自己乞討來的，而是檀越（danapati，施主）佈施的，就應該接受。從今天起，允許僧眾服用四種藥。哪四種藥呢？一時藥、二時分藥、三七日藥、盡形壽藥。一時藥是指五種可咀嚼的食物（khadani）、五種可吞嚥的食物（bhojani）、五種類似食物。哪五種可咀嚼的食物呢？根食、莖食、葉食、磨食、果食。什麼是根食？芋頭根、蔙根、藕根、蘿蔔根、蕪菁根，像這樣各種各樣可以食用的根。什麼是莖食？蘿蔔莖、谷梨莖、羅勒莖、柯藍莖，像這樣各種各樣的是莖類的可咀嚼食物。什麼是葉食？蘿蔔葉、谷梨葉、羅勒葉、柯藍葉，像這樣各種各樣的葉子可以食用，這是葉類的可咀嚼食物。什麼是磨食？稻米、大麥、小麥，像這樣各種各樣的，是磨類的可咀嚼食物。什麼是果食？庵羅果（amra）、閻浮果（jambu）、波羅薩果（panasa）、鎮頭佉果（tintiduka）、那梨耆羅果（narikela），像這樣各種各樣的，是果類的可咀嚼食物。哪五種可吞嚥的食物呢？米飯、炒麵、米粥、魚、肉。這五種是可吞嚥的食物。哪五種類似食物呢？糜子、小米、穬麥、莠子、迦師，像這樣各種各樣的，這叫做類似食物。沒有過濾的漿汁，這叫做一時藥。時分藥是指：
【English Translation】 English version: '[He] shares with the Sangha.' If someone offers a cake to a bhikkhu (Buddhist monk), the bhikkhu should not accept it, saying, 'The Buddha has not allowed me to eat cake.' Then, this matter is reported to the Buddha. The Buddha says, 'From today onwards, it is allowed to eat cake. What kind of cake? Whether it is a flour cake, barley or wheat cake, bean cake, carved cake, layered cake, all kinds of clean cakes like these are allowed to be eaten.'
After the Buddha finished his stay in Pava, he traveled with his robes and bowl to Savatthi. The bhikkhus, while begging for food, obtained delicious dishes, cheese, ghee, fish, and dried meat. The bhikkhus did not accept them, thinking, 'Begging for delicious food might lead to transgression.' Therefore, they reported this matter to the Buddha. The Buddha said, 'If it is not begged for oneself, but given by a danapati (donor), it should be accepted. From today onwards, the Sangha is allowed to take four kinds of medicine. What are the four kinds of medicine? Medicine taken at any time, medicine taken at specific times, medicine taken for three seven-day periods, and medicine taken for the duration of one's life. Medicine taken at any time refers to five kinds of chewable foods (khadani), five kinds of swallowable foods (bhojani), and five kinds of similar foods. What are the five kinds of chewable foods? Root food, stem food, leaf food, ground food, and fruit food. What is root food? Taro root, swanflower root, lotus root, radish root, turnip root, and various other edible roots like these. What is stem food? Radish stem, Guli stem, basil stem, Kelan stem, and various other stem-like chewable foods like these. What is leaf food? Radish leaf, Guli leaf, basil leaf, Kelan leaf, and various other edible leaves like these, which are leaf-like chewable foods. What is ground food? Rice, barley, wheat, and various other ground-like chewable foods like these. What is fruit food? Amra fruit, jambu fruit, panasa fruit, tintiduka fruit, narikela fruit, and various other fruit-like chewable foods like these. What are the five kinds of swallowable foods? Rice, fried flour, rice gruel, fish, and meat. These five are swallowable foods. What are the five kinds of similar foods? Foxtail millet, millet, emmer wheat, darnel, Kashi, and various other similar foods like these, which are called similar foods. Unfiltered juice is called medicine taken at any time. Medicine taken at specific times refers to:
若凈漉漿汁，是名時分藥。七日藥者，若酥、油、蜜、石蜜，是名七日藥。盡形藥者，五種根藥。何等五種？一舍利、二姜、三附子、四波提毗沙、五菖蒲根，是藥盡形壽共房宿無罪。五種果藥：呵梨勒、鞞醯勒、阿摩勒、胡椒、蓽芺羅，盡形壽共房宿。有五種鹽：黑鹽、紫鹽、赤鹽、鹵土鹽、白鹽，盡形壽共房舍宿。有五種樹膠藥：興渠、薩阇羅茶帝、夜帝、夜波羅帝、夜槃那，盡形壽共房宿。五種湯：根湯、莖湯、葉湯、華湯、果湯，盡形壽共房宿。是四種藥：時藥、時分藥、七日藥、盡形藥，若即日受時藥、時分藥、七日藥、盡形藥，若和合一處，此藥時應服、非時不應服，時藥力故。若即日受時分藥、七日藥、盡形藥，是藥和合一處，是藥應時分服、過時分不應服，時分藥力故。若即日受七日藥、盡形藥，是藥和合一處，七日應服、過七日不應服，七日藥力故。盡形藥隨意服。若即日受時藥不凈，受時分藥、七日藥、盡形藥，和合一處，不應服。即日受時分藥不凈，受七日藥、盡形藥，和合一處，不應服。即日受七日藥不凈，受盡形藥，和合一處，不應服。」長老優波離問佛：「是三種藥：時分藥、七日藥、盡形藥。是三種藥，舉宿得口受不？」佛言：「不得。」「是三種藥，惡捉得口受不？」佛言：「不得
【現代漢語翻譯】 現代漢語譯本： 如果用乾淨的濾水過濾的漿汁，這叫做『時分藥』。『七日藥』是指酥油、食用油、蜂蜜、石蜜，這叫做『七日藥』。『盡形藥』是指五種根莖類的藥物。是哪五種呢？第一是舍利（Śarīra，遺骨），第二是姜，第三是附子，第四是波提毗沙（Potiviṣa），第五是菖蒲根。這些藥物可以終身服用，並且可以同房居住而沒有罪過。五種果實類的藥物：訶梨勒（Harītakī，齒果欖）、鞞醯勒（Bibhitaka，毗黎勒）、阿摩勒（Āmalaka，余甘子）、胡椒、蓽芺羅（Pippalī，蓽撥），可以終身服用，並且可以同房居住。有五種鹽：黑鹽、紫鹽、赤鹽、鹵土鹽、白鹽，可以終身服用，並且可以同房居住。有五種樹膠類的藥物：興渠（Hiṅgu，阿魏）、薩阇羅茶帝（Sarjarasa-jāti）、夜帝（Yasti，甘草）、夜波羅帝（Yavapratī）、夜槃那（Yavāna），可以終身服用，並且可以同房居住。五種湯藥：根湯、莖湯、葉湯、花湯、果湯，可以終身服用，並且可以同房居住。這四種藥：時藥、時分藥、七日藥、盡形藥，如果當天接受了時藥、時分藥、七日藥、盡形藥，如果將它們混合在一起，這種藥應該在規定的時間服用，不在規定的時間不應該服用，因為時藥的藥力作用。如果當天接受了時分藥、七日藥、盡形藥，將這些藥物混合在一起，這種藥應該在規定的時間段服用，過了時間段就不應該服用，因為時分藥的藥力作用。如果當天接受了七日藥、盡形藥，將這些藥物混合在一起，應該在七天內服用，過了七天就不應該服用，因為七日藥的藥力作用。盡形藥可以隨意服用。如果當天接受了不乾淨的時藥，又接受了時分藥、七日藥、盡形藥，將它們混合在一起，不應該服用。當天接受了不乾淨的時分藥，又接受了七日藥、盡形藥，將它們混合在一起，不應該服用。當天接受了不乾淨的七日藥，又接受了盡形藥，將它們混合在一起，不應該服用。」 長老優波離（Upāli）問佛：「這三種藥：時分藥、七日藥、盡形藥。這三種藥，舉起來後過夜，還可以入口服用嗎？」佛說：「不可以。」「這三種藥，被不凈之物觸碰后，還可以入口服用嗎？」佛說：「不可以。」
【English Translation】 English version: If it is pure strained juice, it is called 'occasional medicine'. 'Seven-day medicine' refers to ghee, oil, honey, and rock candy; these are called 'seven-day medicine'. 'Lifelong medicine' refers to five kinds of root medicines. What are the five? First is Śarīra (relics), second is ginger, third is aconite, fourth is Potiviṣa, and fifth is calamus root. These medicines can be taken for life, and there is no sin in cohabiting. Five kinds of fruit medicines: Harītakī (chebulic myrobalan), Bibhitaka (belleric myrobalan), Āmalaka (amla), pepper, and Pippalī (long pepper), can be taken for life, and cohabitation is allowed. There are five kinds of salt: black salt, purple salt, red salt, saline soil salt, and white salt, which can be taken for life, and cohabitation is allowed. There are five kinds of tree gum medicines: Hiṅgu (asafoetida), Sarjarasa-jāti, Yasti (licorice), Yavapratī, and Yavāna, which can be taken for life, and cohabitation is allowed. Five kinds of decoctions: root decoction, stem decoction, leaf decoction, flower decoction, and fruit decoction, which can be taken for life, and cohabitation is allowed. These four kinds of medicine: occasional medicine, time-division medicine, seven-day medicine, and lifelong medicine, if one receives occasional medicine, time-division medicine, seven-day medicine, and lifelong medicine on the same day, and if they are mixed together, this medicine should be taken at the prescribed time, and should not be taken at other times, because of the power of the occasional medicine. If one receives time-division medicine, seven-day medicine, and lifelong medicine on the same day, and these medicines are mixed together, this medicine should be taken within the prescribed time period, and should not be taken after the time period has passed, because of the power of the time-division medicine. If one receives seven-day medicine and lifelong medicine on the same day, and these medicines are mixed together, they should be taken within seven days, and should not be taken after seven days, because of the power of the seven-day medicine. Lifelong medicine can be taken at will. If one receives unclean occasional medicine on the same day, and also receives time-division medicine, seven-day medicine, and lifelong medicine, and mixes them together, it should not be taken. If one receives unclean time-division medicine on the same day, and also receives seven-day medicine and lifelong medicine, and mixes them together, it should not be taken. If one receives unclean seven-day medicine on the same day, and also receives lifelong medicine, and mixes them together, it should not be taken." Venerable Upāli asked the Buddha: 'These three kinds of medicine: time-division medicine, seven-day medicine, and lifelong medicine. Can these three kinds of medicine be taken orally after being held overnight?' The Buddha said, 'No.' 'Can these three kinds of medicine be taken orally after being touched by unclean things?' The Buddha said, 'No.'
。」「是三種藥，手受、口受，不病得服不？」佛言：「不得。」「是三種藥，手受、口受，病得服不？」佛言：「得。」(七法中醫藥法第六竟)
十誦律卷第二十六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十七(第四誦之七)
後秦北印度三藏弗若多羅譯
七法中衣法第七之上
佛在王舍城。五比丘白佛：「應著何等衣？」佛言：「應著槃藪衣。」
佛在王舍城，佛身冷濕須服下藥，佛告阿難：「我身冷濕，是事汝自知。」阿難受教，往耆婆藥師所，語耆婆言：「佛身冷濕須服下藥，是事汝自知。」耆婆言：「長老！還去，我隨後往。」耆婆思惟：「佛德尊重，不宜進木藥、苦藥如餘人法，當取青蓮華以下藥草熏之持用上佛。」即取青蓮華以下藥熏作已，持詣佛所頭面禮足白佛言：「是優缽羅華熏以下藥，可以治身，愿佛受之。此藥一嗅十下、二嗅二十下、三嗅三十下。」佛受已默然。耆婆欲還，具教阿難侍病節度而去。佛一嗅其藥十下、二嗅二十下、三嗅二十九下。耆婆明識時數復來，瞻佛問訊：「世尊！不審下不？」佛言：「向嗅汝藥二十九下。」耆婆知佛身病未盡，白佛言：「須飲少暖水，飲已更一下，如是隨順滿三十下。」耆婆還家辦
【現代漢語翻譯】 『是三種藥，手受（用手接受）、口受（用口接受），沒有生病可以服用嗎？』佛說：『不可以。』『是三種藥，手受（用手接受）、口受（用口接受），生病了可以服用嗎？』佛說：『可以。』（七法中醫藥法第六完）
《十誦律》卷第二十六 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第二十七（第四誦之七）
後秦北印度三藏弗若多羅譯
七法中衣法第七之上
佛陀在王舍城。五位比丘問佛：『應該穿什麼樣的衣服？』佛說：『應該穿用丟棄的碎布縫製成的衣服（槃藪衣）。』
佛陀在王舍城，佛陀身體感到寒冷潮濕需要服用瀉藥，佛陀告訴阿難（佛陀的侍者）：『我身體感到寒冷潮濕，這件事你自己看著辦。』阿難（佛陀的侍者）接受教誨，前往耆婆（名醫）那裡，告訴耆婆（名醫）說：『佛陀身體感到寒冷潮濕需要服用瀉藥，這件事你自己看著辦。』耆婆（名醫）說：『長老！回去吧，我隨後就去。』耆婆（名醫）心想：『佛陀德高望重，不應該像對待其他人那樣進獻木藥、苦藥，應當取用青蓮華等具有瀉藥功效的草藥熏製后拿去獻給佛陀。』隨即取用青蓮華等具有瀉藥功效的草藥熏製完畢，拿著前往佛陀處，頂禮佛足后稟告佛陀說：『這是用優缽羅華（青蓮華）熏製過的具有瀉藥功效的藥物，可以用來治療身體，希望佛陀接受。這藥一聞十次瀉下、二聞二十次瀉下、三聞三十次瀉下。』佛陀接受后默然不語。耆婆（名醫）想要回去，詳細教導阿難（佛陀的侍者）侍奉病人時的注意事項后離去。佛陀一聞那藥瀉下十次、二聞瀉下二十次、三聞瀉下二十九次。耆婆（名醫）明瞭時辰次數后再次前來，探望佛陀並問候：『世尊！不知道瀉下了嗎？』佛陀說：『剛才聞你的藥瀉下了二十九次。』耆婆（名醫）知道佛陀身體的病還沒有完全好，稟告佛陀說：『需要飲用少量溫水，飲用後會再瀉下一次，這樣就順應達到三十次了。』耆婆（名醫）回家準備
【English Translation】 『Are these three kinds of medicine, received by hand (shou shou), received by mouth (kou shou), allowed to be taken when not sick?』 The Buddha said, 『Not allowed.』 『Are these three kinds of medicine, received by hand (shou shou), received by mouth (kou shou), allowed to be taken when sick?』 The Buddha said, 『Allowed.』 (End of Sixth on Medicine in the Seven Dharmas)
Vinaya in Ten Recitations, Scroll 26 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 27 (Seventh of the Fourth Recitation)
Translated by Tripiṭaka Dharmagupta of Northern India during the Later Qin Dynasty
Seventh on Clothing in the Seven Dharmas, Part One
The Buddha was in Rājagṛha (王舍城). Five bhikshus (比丘) asked the Buddha, 『What kind of clothing should we wear?』 The Buddha said, 『You should wear paṃsukūla (槃藪衣) clothing.』
The Buddha was in Rājagṛha (王舍城). The Buddha's body felt cold and damp and needed to take a purgative. The Buddha told Ānanda (阿難), 『My body feels cold and damp, you take care of this matter yourself.』 Ānanda (阿難) received the instruction and went to Jīvaka (耆婆), the physician, and told Jīvaka (耆婆), 『The Buddha's body feels cold and damp and needs to take a purgative, you take care of this matter yourself.』 Jīvaka (耆婆) said, 『Elder, go back, I will go later.』 Jīvaka (耆婆) thought, 『The Buddha's virtue is highly respected, it is not appropriate to offer wood medicine or bitter medicine like the way it is done for other people. I should take blue lotus flowers and other herbs with purgative effects, fumigate them, and then offer them to the Buddha.』 Immediately, he took blue lotus flowers and other herbs with purgative effects, fumigated them, and then went to the Buddha, prostrated at the Buddha's feet, and said to the Buddha, 『This is a medicine with purgative effects fumigated with utpala (優缽羅華) flowers, which can be used to treat the body. May the Buddha accept it. This medicine will cause ten purges with one sniff, twenty purges with two sniffs, and thirty purges with three sniffs.』 The Buddha accepted it in silence. Jīvaka (耆婆) wanted to return, and after instructing Ānanda (阿難) in detail on the precautions for serving the sick, he left. The Buddha purged ten times with one sniff of the medicine, twenty times with two sniffs, and twenty-nine times with three sniffs. Jīvaka (耆婆), knowing the time and number, came again, visited the Buddha, and asked, 『World Honored One, I wonder if you have purged?』 The Buddha said, 『I purged twenty-nine times after sniffing your medicine.』 Jīvaka (耆婆) knew that the Buddha's illness was not completely cured, and said to the Buddha, 『You need to drink a little warm water, and after drinking it, you will purge one more time, so that it will be in accordance with thirty times.』 Jīvaka (耆婆) returned home to prepare
隨病藥、飲食軟飯粥羹、嘗伽羅藥，奉進所須，起居輕利無復患苦。佛得瞻力，還複本色。耆婆持深摩根衣價直百千欲奉上佛，頭面禮足一面立白佛言：「我治王大臣皆與我願。今日治佛，愿世尊賜我一愿。」佛告耆婆：「多陀阿伽度、阿羅訶、三藐三佛陀已過諸愿。」白佛言：「可得愿與我。」佛告耆婆：「汝索何等愿？」耆婆言：「大德！是深摩根衣價直百千，愿佛受著，憐愍故。」佛默然受。知佛默然受，即以深摩根衣價直百千上佛，頭面禮佛足而去。佛以是事集僧，集僧已告諸比丘；「今日耆婆與我價直百千深摩根衣，從今日聽若有施比丘如是衣者，得隨意取著。從今日若比丘欲著槃藪衣聽著；若欲著居士施衣亦聽著。」
佛在王舍城。是時洴沙王，乘象輿清旦出王舍城欲見佛。王信佛恭敬，時有外道梵志從道而來，王遙見謂是沙門，便敕御者住象欲下禮拜。大臣問王：「欲作何等？」王言：「欲禮來比丘。」大臣言：「大王！是非佛弟子，外道梵志耳。」王羞愧，王問御者：「今往見佛，去此幾許可乘？何處可下？」御者具答。到已，頭面禮佛足一面坐，白佛言：「世尊！愿令僧衣與外道衣異，使可分別。」佛告大王：「何以故欲令衣異？」王以是事具白佛，佛為王說法示教利喜，禮佛而去。時阿難
【現代漢語翻譯】 現代漢語譯本 （醫生）隨病開藥，（提供）柔軟的米飯、粥和羹，嘗試伽羅藥（一種藥材），奉上所需的物品，（佛陀）起居輕便，不再有病痛的困擾。佛陀恢復了體力，也恢復了本來的容色。耆婆（Jivaka，人名，著名醫生）拿著一件價值百千的深摩根衣（一種昂貴的布料），想要獻給佛陀，他頂禮佛足，站在一旁對佛陀說：『我為國王和大臣治病，他們都會滿足我的願望。今天我為佛陀治病，希望世尊能賜予我一個願望。』佛陀告訴耆婆：『多陀阿伽度（Tathāgata，如來）、阿羅訶（Arhat，阿羅漢）、三藐三佛陀（Samyak-saṃbuddha，正等覺者）已經超越了所有的願望。』耆婆說：『可以允許我（提一個）願望嗎？』佛陀問耆婆：『你想要什麼願望？』耆婆說：『大德！這件深摩根衣價值百千，希望佛陀能夠接受並穿上它，出於憐憫的緣故。』佛陀默然接受了。耆婆知道佛陀默然接受了，就將這件價值百千的深摩根衣獻給佛陀，頂禮佛足后離開了。佛陀因為這件事召集了僧眾，召集僧眾后告訴各位比丘：『今天耆婆給了我一件價值百千的深摩根衣，從今天起，允許如果有（居士）施捨給比丘這樣的衣服，可以隨意接受並穿上。從今天起，如果比丘想要穿糞掃衣（pāṃśukūla，指從垃圾堆或丟棄物中撿來的布料縫製的衣服），允許穿；如果想要穿居士施捨的衣服，也允許穿。』 佛陀在王舍城（Rājagṛha，古印度城市）。當時，洴沙王（Bimbisāra，頻婆娑羅王）乘坐象車，清晨從王舍城出發，想要去見佛陀。國王信奉佛陀，非常恭敬。當時，有一位外道梵志（指婆羅門教的修行者）從路上走來，國王遠遠地看見，以為是沙門（śrāmaṇa，出家修行者），便命令御者停下象車，想要下車禮拜。大臣問國王：『您想要做什麼？』國王說：『想要禮拜那位走來的比丘。』大臣說：『大王！他不是佛陀的弟子，而是外道梵志。』國王感到羞愧。國王問御者：『現在前往拜見佛陀，距離這裡還有多遠可以乘坐（象車）？在哪裡可以下車？』御者詳細地回答了。到達后，（國王）頂禮佛足，在一旁坐下，對佛陀說：『世尊！希望僧眾的衣服與外道的衣服有所不同，以便能夠區分。』佛陀告訴國王：『為什麼想要讓衣服有所不同呢？』國王將這件事詳細地告訴了佛陀，佛陀為國王說法，開示教導，令他歡喜，（國王）禮佛后離開了。當時，阿難（Ānanda，阿難陀）
【English Translation】 English version The (doctor) prescribed medicine according to the illness, (provided) soft rice, porridge, and soup, tried Gāgara medicine (a type of medicinal herb), and offered what was needed. (The Buddha's) movements became light and easy, and he no longer suffered from illness. The Buddha regained his strength and his original complexion. Jivaka (a famous doctor) held a deep-colored garment worth a hundred thousand, wanting to offer it to the Buddha. He bowed at the Buddha's feet, stood to one side, and said to the Buddha: 'When I treat kings and ministers, they grant me my wishes. Today I treat the Buddha, I hope the World Honored One can grant me a wish.' The Buddha told Jivaka: 'Tathāgata (the Thus Come One), Arhat (the Worthy One), Samyak-saṃbuddha (the Perfectly Enlightened One) have transcended all wishes.' Jivaka said: 'May I be allowed to (make a) wish?' The Buddha asked Jivaka: 'What wish do you seek?' Jivaka said: 'Great Virtue! This deep-colored garment is worth a hundred thousand. I hope the Buddha can accept and wear it, out of compassion.' The Buddha silently accepted. Knowing that the Buddha had silently accepted, Jivaka offered the deep-colored garment worth a hundred thousand to the Buddha, bowed at the Buddha's feet, and left. The Buddha gathered the Sangha (community) because of this matter. Having gathered the Sangha, he told the Bhikkhus (monks): 'Today Jivaka gave me a deep-colored garment worth a hundred thousand. From today on, if there are (laypeople) who donate such clothes to the Bhikkhus, they are allowed to accept and wear them freely. From today on, if a Bhikkhu wants to wear Pāṃśukūla (rag robes, clothes made from discarded fabric), he is allowed to wear them; if he wants to wear clothes donated by laypeople, he is also allowed to wear them.' The Buddha was in Rājagṛha (the city of Royal Abode). At that time, King Bimbisāra (King Bimbisara) rode an elephant carriage and left Rājagṛha early in the morning, wanting to see the Buddha. The king believed in the Buddha and was very respectful. At that time, a heretical Brahmin (referring to practitioners of Brahmanism) came from the road. The king saw him from afar and thought he was a śrāmaṇa (a renunciate, a wandering ascetic), so he ordered the driver to stop the elephant carriage, wanting to get off and bow. The minister asked the king: 'What do you want to do?' The king said: 'I want to bow to that Bhikkhu (monk) coming over there.' The minister said: 'Great King! He is not a disciple of the Buddha, but a heretical Brahmin.' The king felt ashamed. The king asked the driver: 'How far is it from here to see the Buddha, where can we still ride (the elephant carriage)? Where can we get off?' The driver answered in detail. After arriving, (the king) bowed at the Buddha's feet, sat to one side, and said to the Buddha: 'World Honored One! I hope the clothes of the Sangha are different from the clothes of the heretics, so that they can be distinguished.' The Buddha told the king: 'Why do you want the clothes to be different?' The king told the Buddha about this matter in detail. The Buddha preached the Dharma (teachings) to the king, instructed and taught him, making him happy. (The king) bowed to the Buddha and left. At that time, Ānanda (Ananda)
侍佛后執扇扇佛，佛顧語阿難：「我欲南山國土遊行。」阿難受敕尋從。既到南山國土，時至乞食，食訖到一樹下敷尼師檀結跏趺坐，是時近山有好稻田畦畔齊整，佛告阿難：「汝見彼稻田畦畔齊整不？」答言：「見。」佛告阿難：「此深摩根衣能法此田作衣不？」阿難言：「能。」即以衣與阿難。阿難受已小卻，即割截簪縫中脊衣，葉兩向收襞展張還奉佛。佛讚：「善哉，善哉！此衣割截如是作應法。」佛從南山國土持衣缽向王舍城，到已以是因緣集僧，集僧已告諸比丘：「從今日聽著割截衣，不著割截衣不得入聚落。若入，得突吉羅罪。」佛聽諸比丘著居士施衣，諸居士婆羅門有信施者，多施僧衣欽婆羅拘執雜色㲲，諸比丘畜多衣。佛知諸比丘畜多衣，多衣妨行道，欲作齊限，告阿難言：「吾欲向維耶離國遊行。」阿難受敕尋從。既到會值冬節，八夜寒風破竹。佛時著一割截衣，初夜空地經行。初夜過中夜來，佛身寒，告阿難：「持第二割截衣來。」阿難即取衣授佛。佛取衣著，中夜空地經行。中夜過後夜來，佛身寒，告阿難：「持第三割截衣來。」阿難即授衣。佛取衣著空地經行，佛思惟：「諸比丘爾所衣足。」是夜過已，佛以是因緣集僧，集僧已告諸比丘：「從今聽三衣，不應少、不應多。若少畜，得突吉羅
【現代漢語翻譯】 現代漢語譯本 侍奉佛陀后，手執扇子為佛陀扇風，佛陀回頭告訴阿難（Ananda，佛陀的十大弟子之一）: 『我想去南山國土（Nanshan Kingdom）。』阿難接受佛陀的命令，隨即跟隨前往。到達南山國土后，到了乞食的時間，乞食完畢后在一棵樹下鋪開尼師檀（Nisidana，坐具），結跏趺坐。當時靠近山邊有很好的稻田，田埂整齊。佛陀告訴阿難: 『你看見那些稻田的田埂整齊嗎？』阿難回答說: 『看見了。』佛陀告訴阿難: 『這種深摩根衣（Shenmogen garment）能傚法這田地製作衣服嗎？』阿難說: 『能。』佛陀就把衣服給了阿難。阿難接過衣服后稍稍退後，隨即割截縫合，將中脊衣（middle spine garment）的葉子向兩邊收攏摺疊展開，然後奉還給佛陀。佛陀讚歎說: 『好啊，好啊！這衣服這樣割截製作，應當合乎法度。』 佛陀從南山國土拿著衣缽前往王舍城（Rajagrha），到達后因為這個因緣召集僧眾，召集僧眾后告訴各位比丘（bhikkhu，佛教出家男眾）: 『從今天起允許穿割截衣（cut-up garment），不穿割截衣不得進入村落。如果進入，犯突吉羅罪（dukkhata，輕罪）。』佛陀允許各位比丘穿在家居士佈施的衣服，各位居士、婆羅門（Brahman）有信心佈施的，大多佈施僧眾欽婆羅（kimkhila，一種粗厚的毛織物）、拘執（kauchika，一種絲織物）和雜色㲲（miscellaneous woolen fabrics），各位比丘積蓄了很多衣服。佛陀知道各位比丘積蓄很多衣服，過多的衣服妨礙修行，想要制定限制，告訴阿難說: 『我想去維耶離國（Vaisali）。』阿難接受佛陀的命令，隨即跟隨前往。到達后正值冬季，八夜寒風吹破竹子。佛陀當時穿著一件割截衣，在初夜時分在空地上經行（walking meditation）。 初夜過後，中夜來臨，佛陀感到寒冷，告訴阿難: 『拿第二件割截衣來。』阿難立即取來衣服交給佛陀。佛陀接過衣服穿上，在中夜時分在空地上經行。中夜過後，后夜來臨，佛陀感到寒冷，告訴阿難: 『拿第三件割截衣來。』阿難立即遞上衣服。佛陀接過衣服穿上，在空地上經行，佛陀心想: 『各位比丘有這些衣服就足夠了。』這夜過後，佛陀因為這個因緣召集僧眾，召集僧眾后告訴各位比丘: 『從今以後允許擁有三衣（three robes），不應該少，也不應該多。如果少於三衣，犯突吉羅罪（dukkhata，輕罪）。』
【English Translation】 English version After attending to the Buddha and fanning him with a fan, the Buddha turned and said to Ananda (Ananda, one of the ten great disciples of the Buddha): 'I wish to go to the Nanshan Kingdom (Nanshan Kingdom).' Ananda, receiving the command, followed immediately. Having arrived at the Nanshan Kingdom, it was time to beg for food. After begging, they spread out a Nisidana (Nisidana, a sitting cloth) under a tree and sat in the lotus position. At that time, there were good rice paddies near the mountain, with neat and tidy ridges. The Buddha said to Ananda: 'Do you see the neat and tidy ridges of those rice paddies?' Ananda replied: 'I see them.' The Buddha said to Ananda: 'Can this Shenmogen garment (Shenmogen garment) imitate this field to make clothes?' Ananda said: 'It can.' The Buddha then gave the garment to Ananda. Ananda, having received the garment, stepped back slightly, then cut and sewed it, gathering and folding the leaves of the middle spine garment (middle spine garment) to both sides, spreading them out, and returning them to the Buddha. The Buddha praised: 'Excellent, excellent! This garment, cut and made in this way, should be in accordance with the Dharma.' The Buddha, carrying his robe and bowl, went from the Nanshan Kingdom to Rajagrha (Rajagrha). Having arrived, he gathered the Sangha (Sangha, the Buddhist monastic community) because of this circumstance. Having gathered the Sangha, he told the bhikkhus (bhikkhu, Buddhist monks): 'From today onwards, you are allowed to wear cut-up garments (cut-up garment). Those who do not wear cut-up garments are not allowed to enter villages. If they enter, they commit the dukkata offense (dukkhata, a minor offense).' The Buddha allowed the bhikkhus to wear garments donated by laypeople. The laypeople and Brahmans (Brahman) who had faith to donate mostly donated kimkhila (kimkhila, a coarse woolen fabric), kauchika (kauchika, a silk fabric), and miscellaneous woolen fabrics (miscellaneous woolen fabrics) to the Sangha. The bhikkhus accumulated many garments. The Buddha, knowing that the bhikkhus had accumulated many garments and that too many garments hindered practice, wanted to set a limit. He said to Ananda: 'I wish to go to Vaisali (Vaisali).' Ananda, receiving the command, followed immediately. Having arrived, it was the winter season, and the cold wind of eight nights broke the bamboo. The Buddha, wearing a cut-up garment at that time, walked in the open space during the first watch of the night (early evening). After the first watch of the night had passed and the middle watch of the night (midnight) came, the Buddha felt cold and said to Ananda: 'Bring the second cut-up garment.' Ananda immediately took the garment and gave it to the Buddha. The Buddha took the garment and put it on, walking in the open space during the middle watch of the night. After the middle watch of the night had passed and the last watch of the night (early morning) came, the Buddha felt cold and said to Ananda: 'Bring the third cut-up garment.' Ananda immediately handed over the garment. The Buddha took the garment and put it on, walking in the open space. The Buddha thought: 'These garments are enough for the bhikkhus.' After this night had passed, the Buddha gathered the Sangha because of this circumstance. Having gathered the Sangha, he told the bhikkhus: 'From now on, you are allowed to have three robes (three robes). You should not have less, nor should you have more. If you have less than three robes, you commit the dukkata offense (dukkhata, a minor offense).'
罪。若多畜，得尼薩耆波逸提罪。」
有一比丘有糞掃衣，比丘聞佛結戒，不應著不割截衣入聚落，思惟：「我有糞掃衣破裂，我當補帖作鉤葉欄施緣。」即持針縷近祇林門間補帖糞掃衣，用當割截衣。佛將侍者阿難食后經行，至彼處見之。佛知故問：「汝欲作何等？」答言：「世尊與我等結戒，不應著不割截衣入聚落，我有糞掃衣破裂，欲補帖施緣當割截衣。」佛言：「比丘善哉！糞掃衣補帖，應用當割截衣。從今聽畜糞掃衣四種。何等四種？一冢間衣、二出來衣、三無主衣、四土衣。何等冢間衣？有衣裹死人棄冢間，是為冢間衣。何等出來衣？裹死人衣，持來施比丘，是為出來衣。何等無主衣？若聚落中若空地，衣不屬他，若男子、若女人、若黃門、若二根，是為無主衣。何等為土衣？有巷陌中、若冢間、若糞掃中有棄弊物，是為土衣。若比丘得冢間新衣，應兩重作僧伽梨、一重郁多羅僧、一重安陀會、二重尼師檀。複次欲作三重僧伽梨、三重尼師檀。若比丘得冢間故衣，應四重作僧伽梨、二重郁多羅僧、二重安陀會、四重作尼師檀。出來衣、無主衣亦如是，土衣聽隨意作重。」
佛在舍衛國，有摩伽羅母，名毗舍佉，詣佛所頭面禮足卻坐一面，佛以種種因緣說法，示教利喜已默然。知佛說法示教利
【現代漢語翻譯】 現代漢語譯本：如果蓄積過多，會犯尼薩耆波逸提罪（一種戒律）。
有一位比丘有一件糞掃衣（從垃圾堆或墳墓中撿來的破舊衣服），比丘聽到佛陀制定戒律，不應該穿著未割截的衣服進入村落，心想：『我的糞掃衣破裂了，我應當補綴它，做成有鉤葉欄施緣（一種縫補方式）的割截衣。』於是拿著針線到祇林（佛陀常住的精舍）門口補綴糞掃衣，想用它當作割截衣。佛陀帶著侍者阿難（佛陀的十大弟子之一）飯後經行，走到那裡看見了。佛陀明知故問：『你想要做什麼？』回答說：『世尊為我們制定戒律，不應該穿著未割截的衣服進入村落，我的糞掃衣破裂了，想要補綴它，做成有鉤葉欄施緣的割截衣。』佛陀說：『比丘，很好！糞掃衣補綴后，可以用作割截衣。從今以後允許蓄積四種糞掃衣。哪四種？一、冢間衣（在墳墓間的衣服），二、出來衣（從死人身上取下的衣服），三、無主衣（無人認領的衣服），四、土衣（在泥土中的衣服）。什麼是冢間衣？有衣服包裹死人後被丟棄在墳墓間，這就是冢間衣。什麼是出來衣？包裹死人的衣服，被拿來施捨給比丘，這就是出來衣。什麼是無主衣？如果在村落中或空地上，衣服不屬於任何人，無論是男子、女人、黃門（太監）、還是二根（雙性人），這就是無主衣。什麼是土衣？在巷陌中、墳墓間、或垃圾堆中有被丟棄的破爛物品，這就是土衣。如果比丘得到墳墓間的新衣，應當用兩層做僧伽梨（大衣）、一層做郁多羅僧（上衣）、一層做安陀會（內衣）、兩層做尼師檀（坐墊）。或者想用三層做僧伽梨、三層做尼師檀。如果比丘得到墳墓間的舊衣，應當用四層做僧伽梨、兩層做郁多羅僧、兩層做安陀會、四層做尼師檀。出來衣、無主衣也像這樣，土衣聽憑隨意做多少層。』
佛陀在舍衛國（古印度城市）時，有一位摩伽羅（一種魚）的母親，名叫毗舍佉（人名），來到佛陀處，頂禮佛足後坐在一旁，佛陀用種種因緣說法，開示教導使她歡喜后就默然了，知道佛陀說法開示教導
【English Translation】 English version: 'If one accumulates too much, one commits a Nissaggiya Pacittiya offense (a type of monastic offense).'
There was a bhikkhu (monk) who had a paṃsukūla robe (a robe made from discarded cloth). The bhikkhu heard that the Buddha had established a rule that one should not enter a village wearing an uncut robe, and he thought: 'My paṃsukūla robe is torn; I should mend it, making a hooked-leaf-fence-seam (a type of sewing) for a cut robe.' So he took a needle and thread near the gate of Jetavana (a monastery where the Buddha often stayed) and mended his paṃsukūla robe, intending to use it as a cut robe. The Buddha, with his attendant Ānanda (one of the Buddha's ten principal disciples), was walking after a meal and saw him there. The Buddha, knowing, asked: 'What are you trying to do?' He replied: 'The Blessed One has established a rule for us that we should not enter a village wearing an uncut robe. My paṃsukūla robe is torn, and I want to mend it, making a hooked-leaf-fence-seam for a cut robe.' The Buddha said: 'Bhikkhu, good! A paṃsukūla robe, when mended, can be used as a cut robe. From now on, I allow the accumulation of four kinds of paṃsukūla robes. What four? One, robes from a cemetery; two, robes brought forth; three, ownerless robes; four, dust robes. What are robes from a cemetery? A robe that is wrapped around a dead person and discarded in a cemetery is a robe from a cemetery. What are robes brought forth? A robe that is wrapped around a dead person and brought forth to be given to a bhikkhu is a robe brought forth. What are ownerless robes? If in a village or in an empty place, a robe does not belong to anyone, whether male, female, eunuch, or hermaphrodite, it is an ownerless robe. What are dust robes? Discarded refuse in alleys, cemeteries, or garbage heaps are dust robes. If a bhikkhu obtains a new robe from a cemetery, he should make a saṃghāṭī (outer robe) of two layers, an uttarāsaṅga (upper robe) of one layer, an antarvāsa (inner robe) of one layer, and a nisīdana (sitting cloth) of two layers. Furthermore, he may make a saṃghāṭī of three layers and a nisīdana of three layers. If a bhikkhu obtains an old robe from a cemetery, he should make a saṃghāṭī of four layers, an uttarāsaṅga of two layers, an antarvāsa of two layers, and a nisīdana of four layers. Robes brought forth and ownerless robes are also like this; dust robes may be made of as many layers as one wishes.'
The Buddha was in Sāvatthī (an ancient Indian city). There was a mother of Makara (a type of fish), named Visākhā (a personal name), who went to the Buddha, bowed her head at his feet, and sat down to one side. The Buddha taught the Dhamma (Buddhist teachings) with various reasons, showing, teaching, and gladdening her, and then remained silent. Knowing that the Buddha was teaching, showing, and gladdening
喜默然已，從坐起偏袒著衣合掌白佛言：「世尊！愿佛及僧受我明日請。」佛默然受。知佛默然受已，頭面禮佛足右繞而去，還舍通夜辦種種多美飲食。佛是初夜共阿難露地經行，佛看星宿相語阿難言：「若今有人問知宿星相者：『何時當雨？』彼必言：『七歲當雨。』」佛語阿難：「初夜過已中夜至，是星相滅更有異星相出。若爾時有人問知相者：『何時當雨？』彼必言：『過七月當雨。』」又語阿難：「中夜過已至后夜，是星相滅更有異星相出。若爾時問知相者：『何時當雨？』彼必言：『七日當雨。』」是夜過地了，時東方有云出，形如圓碗遍滿空中，是云能作大雨滿諸坑坎。爾時佛告阿難：「語諸比丘：『是碗雲雨有功德能除病，若諸比丘欲洗浴者露地立洗。』」阿難受教語諸比丘：「是碗雲雨有功德能除病，諸比丘欲洗浴者露地立洗。」時諸比丘隨意露地立洗浴。爾時毗舍佉鹿子母，辦飲食已早起敷坐處。遣婢白佛：「時到！食具已辦，佛自知時。」婢即受教，往詣祇林請諸比丘，于門孔中看，見裸形露洗。見已心不喜，作是念：「是中都無比丘，儘是裸形外道無慚愧人。」作是念已，即還語大家言：「祇陀林中無一比丘，儘是裸形外道。」是毗舍佉母智慧利根，知今日雨墮，諸比丘必當露地裸形洗浴，是
【現代漢語翻譯】 現代漢語譯本 喜默然停止了說話，從座位上起身，偏袒著衣衫，合掌對佛說：『世尊！愿佛陀和僧眾接受我明天的供養。』佛陀默然應允。喜默然知道佛陀已經接受了邀請，於是頭面頂禮佛足，然後右繞佛陀離去，回到住所通宵準備各種豐盛美味的飲食。 佛陀在初夜時分與阿難（Ananda，佛陀的侍者）在露天行走，佛陀看著星宿對阿難說：『如果現在有人詢問懂得星象的人：『什麼時候會下雨？』他們一定會說：『七年後會下雨。』』 佛陀對阿難說：『初夜過後，到了中夜，那些星象消失了，出現了不同的星象。如果那時有人詢問懂得星象的人：『什麼時候會下雨？』他們一定會說：『七個月後會下雨。』』 又對阿難說：『中夜過後，到了后夜，那些星象消失了，出現了不同的星象。如果那時有人詢問懂得星象的人：『什麼時候會下雨？』他們一定會說：『七天後會下雨。』』 這一夜過去，天亮了，這時東方出現了雲彩，形狀像個圓碗，遍佈天空，這種云能夠帶來大雨，使所有的坑洼都充滿水。當時佛陀告訴阿難：『告訴各位比丘（bhiksu，佛教僧侶）：『這種碗狀云帶來的雨有功德，能夠消除疾病，如果各位比丘想要洗浴，可以在露天站立洗浴。』』 阿難接受了教誨，告訴各位比丘：『這種碗狀云帶來的雨有功德，能夠消除疾病，各位比丘想要洗浴的可以在露天站立洗浴。』當時各位比丘隨意地在露天站立洗浴。當時毗舍佉·鹿子母（Visakha Mrgaramatta，一位著名的女施主），準備好飲食后，早早地起來鋪設座位。派遣婢女去告訴佛陀：『時間到了！食物已經準備好了，佛陀您自己知道時間。』婢女接受了命令，前往祇陀林（Jetavana，佛陀常住的精舍）邀請各位比丘，從門縫中看去，看見比丘們裸著身體在露天洗浴。看見後心中不悅，心想：『這裡面根本沒有比丘，全是裸形外道，不知羞恥的人。』 這樣想著，就回去告訴女主人說：『祇陀林中沒有一個比丘，全是裸形外道。』這位毗舍佉母（Visakha Mrgaramatta）智慧敏銳，知道今天會下雨，比丘們必定會在露天裸身洗浴，是
【English Translation】 English version Xi Muran ceased speaking, arose from his seat, bared one shoulder, joined his palms, and said to the Buddha: 'World Honored One! May the Buddha and the Sangha (Buddhist monastic order) accept my invitation for tomorrow.' The Buddha silently accepted. Knowing that the Buddha had silently accepted, Xi Muran bowed his head to the Buddha's feet, circumambulated him to the right, and departed, returning to his dwelling to prepare various abundant and delicious foods throughout the night. During the first watch of the night, the Buddha walked in the open air with Ananda (Buddha's attendant). The Buddha looked at the stars and said to Ananda: 'If someone were to ask someone who knows about the stars: 'When will it rain?' They would surely say: 'It will rain in seven years.'' The Buddha said to Ananda: 'After the first watch of the night has passed and the middle watch has arrived, those stars will disappear, and different stars will appear. If at that time someone were to ask someone who knows about the stars: 'When will it rain?' They would surely say: 'It will rain in seven months.'' He further said to Ananda: 'After the middle watch of the night has passed and the last watch has arrived, those stars will disappear, and different stars will appear. If at that time someone were to ask someone who knows about the stars: 'When will it rain?' They would surely say: 'It will rain in seven days.'' The night passed, and dawn arrived. At this time, clouds appeared in the east, shaped like a round bowl, covering the entire sky. These clouds were capable of bringing heavy rain, filling all the pits and hollows with water. At that time, the Buddha told Ananda: 'Tell the bhiksus (Buddhist monks): 'The rain from these bowl-shaped clouds has merit and can eliminate illness. If the bhiksus wish to bathe, they may stand and bathe in the open air.'' Ananda received the teaching and told the bhiksus: 'The rain from these bowl-shaped clouds has merit and can eliminate illness. Bhiksus who wish to bathe may stand and bathe in the open air.' At that time, the bhiksus freely stood and bathed in the open air. At that time, Visakha Mrgaramatta (a prominent female benefactor), having prepared the food, arose early and laid out the seats. She sent a maidservant to tell the Buddha: 'The time has arrived! The food is prepared, the Buddha knows the time himself.' The maidservant received the order and went to Jetavana (a monastery where the Buddha often stayed) to invite the bhiksus. Looking through the door, she saw the bhiksus naked and bathing in the open air. Seeing this, she was displeased and thought: 'There are no bhiksus here at all, only naked heretics, shameless people.' Thinking this, she returned and told her mistress: 'There is not a single bhiksu in Jetavana, only naked heretics.' This Visakha Mrgaramatta was intelligent and perceptive, knowing that it would rain today and that the bhiksus would surely bathe naked in the open air, is
婢癡無所知故作是言：「祇林中無一比丘，儘是裸形外道。」即更喚余婢，往詣祇林打門作聲白言：「時到，食具已辦。」即受教去，往詣祇林打門作聲：「時到，食具已辦，佛自知時。」
爾時佛與大眾著衣持缽，眾僧圍繞俱詣其舍。佛在僧中坐，毗舍佉母自行澡水，自手與多美飲食。食訖行水知攝缽已，持小床坐佛前，欲聽說法，白佛言：「世尊！請與我願。」佛言：「諸多陀阿伽度、阿羅訶、三藐三佛陀已過諸愿。」毗舍佉言：「與我可得愿。」佛言：「與汝可得愿。欲得何愿？」毗舍佉言：「欲與比丘僧雨浴衣、與比丘尼僧水浴衣、客比丘來我與食、遠行比丘我與食、病比丘我與食、看病比丘我與食、我常與比丘僧粥、多知識少知識比丘我與病緣湯藥及所須物。」佛言：「汝見何因緣故，欲與比丘僧雨浴衣？」答言：「大德！我今日早起敷座已，遣使詣祇林白佛時到，門間見諸比丘露地雨中裸形洗浴，婢還言：『祇林中無一比丘但諸外道。』大德！比丘裸形在佛前和尚阿阇梨一切上座前，則為無羞，是故與比丘僧雨浴衣，自在露地雨中洗浴。」「毗舍佉！汝見何因緣故，欲與比丘尼僧水浴衣？」答言：「大德！我一時與諸居士婦，共至阿耆羅河中洗浴。時諸比丘尼亦入河中裸形洗浴，諸居士婦見心不喜
【現代漢語翻譯】 現代漢語譯本： 那個女僕因為無知，所以說了這樣的話：『祇樹給孤獨園（Jetavana，佛陀常住的精舍）中沒有一個比丘（bhikkhu，佛教僧侶），全都是裸形外道。』說完，她又叫了另一個女僕，讓她去祇樹給孤獨園敲門，並出聲稟告說：『時間到了，齋飯已經準備好了。』那個女僕接受了吩咐，就去了祇樹給孤獨園敲門，並出聲稟告說：『時間到了，齋飯已經準備好了，佛陀（Buddha）您自己知道時間。』
當時，佛陀與大眾穿好衣服，拿著缽，被眾僧圍繞著一起前往她的住所。佛陀在僧眾中坐下，毗舍佉母（Visakha，一位虔誠的女居士）親自為大家準備洗手水，並親手供養各種美味的食物。用齋完畢，行水之後，知道佛陀已經收好缽，就拿來一張小床坐在佛陀面前，想要聽佛陀說法，於是對佛陀說：『世尊（Bhagavan，佛陀的尊稱）！請您滿足我的願望。』佛陀說：『諸如來（Tathagata）、阿羅漢（Arhat）、正等覺者（Samyaksambuddha）已經超越了所有的願望。』毗舍佉說：『請您滿足我能夠實現的願望。』佛陀說：『可以滿足你能夠實現的願望。你想要什麼願望呢？』毗舍佉說：『我想為比丘僧眾提供雨浴衣，為比丘尼（bhikkhuni，佛教女尼）僧眾提供水浴衣，有遠道而來的比丘我供養食物，要遠行的比丘我供養食物，生病的比丘我供養食物，照顧病人的比丘我供養食物，我經常為比丘僧眾提供粥，對於認識的或不認識的比丘，我供養治病的湯藥以及所需的物品。』
佛陀說：『你看到什麼因緣，想要為比丘僧眾提供雨浴衣呢？』毗舍佉回答說：『大德（Bhante，對僧侶的尊稱）！我今天早上起來鋪好座位后，派使者去祇樹給孤獨園稟告佛陀時間到了，使者在門外看到許多比丘在露天雨中裸身洗浴，使者回來后說：『祇樹給孤獨園中沒有一個比丘，全都是外道。』大德！比丘裸身在佛陀、和尚（Upadhyaya，戒師）、阿阇梨（Acarya，導師）以及所有上座（長老）面前，實在是不知羞恥，所以我想為比丘僧眾提供雨浴衣，讓他們可以自在地在露天雨中洗浴。』『毗舍佉！你看到什麼因緣，想要為比丘尼僧眾提供水浴衣呢？』毗舍佉回答說：『大德！我曾經和一些居士婦人一起到阿耆羅河中洗浴。當時，一些比丘尼也進入河中裸身洗浴，那些居士婦人看到後心中不悅。
【English Translation】 English version: The maid, being ignorant, spoke thus: 'In Jeta's Grove (Jetavana, the monastery where the Buddha often resided) there is not a single bhikkhu (bhikkhu, Buddhist monk), all are naked ascetics.' Then she called another maid and sent her to Jeta's Grove to knock on the gate and announce, 'The time has come, the food is ready.' She obeyed the instruction and went to Jeta's Grove, knocked on the gate, and announced, 'The time has come, the food is ready, the Buddha knows the time himself.'
At that time, the Buddha, with the assembly, put on their robes, carried their bowls, and surrounded by the Sangha (community of monks), went to her house. The Buddha sat among the Sangha, and Visakha (Visakha, a devout female lay follower) personally prepared water for washing and offered various delicious foods with her own hands. After the meal, having provided water and knowing that the Buddha had finished with his bowl, she brought a small stool and sat before the Buddha, desiring to hear the Dharma (teachings), and said to the Buddha, 'Bhagavan (Bhagavan, a title for the Buddha)! Please grant me a wish.' The Buddha said, 'The many Tathagatas (Tathagata), Arhats (Arhat), Samyaksambuddhas (Samyaksambuddha) have already transcended all wishes.' Visakha said, 'Grant me a wish that can be fulfilled.' The Buddha said, 'I will grant you a wish that can be fulfilled. What wish do you desire?' Visakha said, 'I wish to provide rain-bathing cloths for the bhikkhu Sangha, water-bathing cloths for the bhikkhuni (bhikkhuni, Buddhist nun) Sangha, food for visiting bhikkhus, food for bhikkhus going on long journeys, food for sick bhikkhus, food for bhikkhus attending to the sick, I will always provide congee for the bhikkhu Sangha, and for bhikkhus, whether known or unknown, I will provide medicinal soups and necessary items for their illness.'
The Buddha said, 'For what reason do you wish to provide rain-bathing cloths for the bhikkhu Sangha?' She replied, 'Bhante (Bhante, a term of respect for monks)! This morning, after I had prepared the seats, I sent a messenger to Jeta's Grove to inform the Buddha that the time had come. At the gate, the messenger saw many bhikkhus naked and bathing in the rain in the open. The maid returned and said, 'In Jeta's Grove there is not a single bhikkhu, but only naked ascetics.' Bhante! For bhikkhus to be naked in front of the Buddha, the Upadhyaya (Upadhyaya, preceptor), the Acarya (Acarya, teacher), and all the senior monks is shameless. Therefore, I wish to provide rain-bathing cloths for the bhikkhu Sangha, so that they can bathe freely in the rain in the open.' 'Visakha! For what reason do you wish to provide water-bathing cloths for the bhikkhuni Sangha?' Visakha replied, 'Bhante! Once, I went with some laywomen to bathe in the river of Ajira. At that time, some bhikkhunis also entered the river and bathed naked. When the laywomen saw this, they were displeased.'
，訶責言：『是輩薄福德，不吉粗身大腹垂乳，何用作比丘尼？』大德！女人裸形醜惡，是故我欲與尼僧水浴衣。」「毗舍佉！汝見何因緣故，欲與客來比丘飲食？」答言：「大德！客來比丘不知何處可去不可去？道路疲極未得休息，是故我欲與飲食，后隨知可去不可去處。」「毗舍佉！汝見何因緣故，欲與遠行比丘食？」答言：「大德！遠行比丘若待僧食時，若行乞食則伴捨去，或夜中入險道或獨行曠野。我與食故，不失伴、不入險道，是故我與飲食。」「毗舍佉！汝見何因緣故，欲與諸病比丘飲食？」答言：「大德！病比丘不得隨病飲食則病難差，是故我與隨病飲食則病易差。」「毗舍佉！汝見何因緣故，欲與看病比丘飲食？」答言：「大德！看病比丘，若待僧中食后食、若行乞食去，是病比丘瞻養事闕，若煮飯、作粥、作羹、煮肉、煮藥湯、出入大小便器、若棄唾器，以是故我與看病比丘飲食，瞻養不闕，便得煮飯、作粥、作羹、煮肉及煮藥、出入大小便器、棄唾器。」「毗舍佉！汝見何因緣故，欲常與比丘僧粥？」答言：「大德！若比丘不食粥，有飢渴惱或時腹內風起。我常與粥故則無眾惱。」「毗舍佉！汝見何因緣故，欲與多知識少知識比丘病緣湯藥及所須物？」答言：「大德！病比丘必欲得湯藥所須諸物
【現代漢語翻譯】 現代漢語譯本：於是呵責她們說：『你們這些福德淺薄的人，長著不吉祥的粗壯身體、大肚子和下垂的乳房，要你們做比丘尼（bhikkhuni，佛教女出家人）有什麼用？』大德！女人裸露身體是很醜陋的，因此我想要給比丘尼僧團提供浴衣。」 『毗舍佉（Visakha，人名）！你看到什麼因緣，想要給新來的比丘（bhikkhu，佛教出家人）提供飲食？』回答說：『大德！新來的比丘不知道哪裡可以去，哪裡不可以去，在路上疲憊不堪，沒有得到休息，因此我想要給他們提供飲食，之後他們可以自己知道哪裡可以去，哪裡不可以去。』 『毗舍佉！你看到什麼因緣，想要給遠行的比丘提供食物？』回答說：『大德！遠行的比丘如果等待僧團的食物，或者去乞食，就會離開同伴，或者在夜裡進入危險的道路，或者獨自走在曠野。我提供食物，他們就不會失去同伴，不會進入危險的道路，因此我提供飲食。』 『毗舍佉！你看到什麼因緣，想要給生病的比丘提供飲食？』回答說：『大德！生病的比丘如果不能按照病情需要來飲食，病就難以痊癒，因此我提供適合他們病情的飲食，病就容易痊癒。』 『毗舍佉！你看到什麼因緣，想要給照顧病人的比丘提供飲食？』回答說：『大德！照顧病人的比丘，如果等待僧團的飯後才能吃飯，或者去乞食，那麼對生病比丘的照料就會有所缺失，比如煮飯、做粥、做羹、煮肉、煮藥湯、清理大小便器、倒掉痰盂。因此我給照顧病人的比丘提供飲食，這樣照料就不會缺失，他們就可以煮飯、做粥、做羹、煮肉和煮藥、清理大小便器、倒掉痰盂。』 『毗舍佉！你看到什麼因緣，想要經常給比丘僧團提供粥？』回答說：『大德！如果比丘不喝粥，就會感到飢渴，或者腹內產生風。我經常提供粥，他們就不會有這些困擾。』 『毗舍佉！你看到什麼因緣，想要給無論是知識淵博還是知識淺薄的比丘，都提供治療疾病的湯藥以及所需的物品？』回答說：『大德！生病的比丘一定需要湯藥和各種所需的物品。
【English Translation】 English version: Then they rebuked them, saying, 'These women have little merit, with inauspicious, coarse bodies, large bellies, and drooping breasts. What use is it for them to be bhikkhunis (bhikkhuni, Buddhist nun)?' Venerable Sir, women's naked forms are ugly, therefore I wish to give bathing cloths to the bhikkhuni Sangha (Sangha, monastic community).' 'Visakha (Visakha, a proper noun)! For what reason do you wish to give food to visiting bhikkhus (bhikkhu, Buddhist monk)?' She replied, 'Venerable Sir, visiting bhikkhus do not know where they can go and where they cannot go. They are exhausted from the road and have not had rest. Therefore, I wish to give them food, so that afterwards they may know where they can go and where they cannot go.' 'Visakha! For what reason do you wish to give food to bhikkhus who are traveling far?' She replied, 'Venerable Sir, if bhikkhus who are traveling far wait for the Sangha's food or go begging for food, they will leave their companions, or enter dangerous paths at night, or walk alone in the wilderness. Because I give them food, they will not lose their companions and will not enter dangerous paths. Therefore, I give them food.' 'Visakha! For what reason do you wish to give food to bhikkhus who are sick?' She replied, 'Venerable Sir, if sick bhikkhus do not eat according to their illness, their illness will be difficult to cure. Therefore, I give them food according to their illness, so that their illness will be easily cured.' 'Visakha! For what reason do you wish to give food to bhikkhus who are attending to the sick?' She replied, 'Venerable Sir, if bhikkhus who are attending to the sick wait for the Sangha's food or go begging for food, the care of the sick bhikkhus will be lacking, such as cooking rice, making porridge, making soup, cooking meat, boiling medicinal broth, handling the containers for urination and defecation, and discarding spittoons. Therefore, I give food to bhikkhus who are attending to the sick, so that their care will not be lacking, and they can cook rice, make porridge, make soup, cook meat, boil medicine, handle the containers for urination and defecation, and discard spittoons.' 'Visakha! For what reason do you wish to always give porridge to the bhikkhu Sangha?' She replied, 'Venerable Sir, if bhikkhus do not eat porridge, they will suffer from hunger and thirst, or wind will arise in their stomachs. Because I always give porridge, they will not have these troubles.' 'Visakha! For what reason do you wish to give medicine and necessary items to bhikkhus, whether they are knowledgeable or not?' She replied, 'Venerable Sir, sick bhikkhus certainly need medicine and various necessary items.'
，以是故我與。複次大德！我若聞某比丘彼住處死，佛記彼比丘三結斷得須陀洹，不墮惡道必得涅槃，極至七生天上人中往返得盡眾苦。大德！我當問：『是長老曾來舍衛國不？』若聞是比丘曾來舍衛國，我思惟：『是長老或受我雨浴衣、或受客比丘飲食、或遠行比丘飲食、或隨病飲食、或看病飲食、或常與粥、或病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘三結盡三毒薄，得斯陀含，一來生是世得盡苦際。我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來舍衛國。大德！我如是思惟：『是長老或受我雨浴衣、或受客比丘飲食、或受遠行飲食、或隨病飲食、或看病飲食，或常與粥、或病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘得阿那含，五下結盡，便於天上般涅槃不還是間。大德！我當問：『是長老曾來舍衛國不？』若我聞是比丘曾來，我思惟：『是長老或受我雨浴衣、或客比丘飲食、或遠行飲食、隨病飲食、或看病飲食、或常與粥、或病比丘湯藥諸物。』大德！我以是因緣故覺意滿。大德！我若聞某比丘彼住處死，佛記彼比丘得阿羅漢，是生已盡、梵行已立、所作已辦、自知作證。我當問：『是長老曾來舍衛國不？
【現代漢語翻譯】 現代漢語譯本： 因此，我感到欣慰。再者，大德！如果我聽說某位比丘在某處住所去世，佛陀記說這位比丘斷除了三結（samyojana，指身見、戒禁取見、疑），證得須陀洹（Srotapanna，入流果），不會墮入惡道，必定證得涅槃（Nirvana），最多七次在天界和人間往返，就能徹底解脫眾苦。大德！我就會問：『這位長老曾經來過舍衛國（Śrāvastī）嗎？』如果聽說這位比丘曾經來過舍衛國，我就會思惟：『這位長老或許接受過我的雨浴衣、或許接受過招待客比丘的飲食、或許接受過遠行比丘的飲食、或許接受過隨病飲食、或許接受過看病飲食、或許經常接受我的粥、或許接受過病比丘的湯藥等物品。』大德！我因為這些因緣而感到內心充滿喜悅。 大德！如果我聽說某位比丘在某處住所去世，佛陀記說這位比丘斷除了三結，貪嗔癡三毒（Three poisons）輕薄，證得斯陀含（Sakadagamin，一來果），只需再來此世一次就能徹底解脫苦的邊際。我就會問：『這位長老曾經來過舍衛國嗎？』如果我聽說這位比丘曾經來過舍衛國。大德！我就會這樣思惟：『這位長老或許接受過我的雨浴衣、或許接受過招待客比丘的飲食、或許接受過遠行飲食、或許接受過隨病飲食、或許接受過看病飲食、或許經常接受我的粥、或許接受過病比丘的湯藥等物品。』大德！我因為這些因緣而感到內心充滿喜悅。 大德！如果我聽說某位比丘在某處住所去世，佛陀記說這位比丘證得阿那含（Anagamin，不還果），斷除了五下分結（five lower fetters），就在天上般涅槃（Parinirvana），不再返回人間。大德！我就會問：『這位長老曾經來過舍衛國嗎？』如果我聽說這位比丘曾經來過，我就會思惟：『這位長老或許接受過我的雨浴衣、或許接受過招待客比丘的飲食、或許接受過遠行飲食、或許接受過隨病飲食、或許接受過看病飲食、或許經常接受我的粥、或許接受過病比丘的湯藥等物品。』大德！我因為這些因緣而感到內心充滿喜悅。 大德！如果我聽說某位比丘在某處住所去世，佛陀記說這位比丘證得阿羅漢（Arhat），已經生死已盡、清凈梵行（Brahmacharya）已經建立、該做的事情已經做完、自己證悟了真理。我就會問：『這位長老曾經來過舍衛國嗎？』
【English Translation】 English version: Therefore, I am content. Furthermore, venerable sir! If I hear that a certain Bhikkhu (monk) has died in a certain dwelling place, and the Buddha has declared of that Bhikkhu that he has severed the three fetters (samyojana), attained Srotapanna (stream-enterer), will not fall into evil realms, will surely attain Nirvana (liberation), and at most after seven rebirths in heavens and among humans, will make an end of all suffering. Venerable sir! I would ask: 'Has this elder ever come to Śrāvastī (Savatthi)?' If I hear that this Bhikkhu has come to Śrāvastī, I would think: 'This elder may have received my rain-bathing cloth, or received food for visiting Bhikkhus, or food for traveling Bhikkhus, or food suitable for the sick, or food for those attending the sick, or regularly received my rice porridge, or medicines and other things for sick Bhikkhus.' Venerable sir! Because of these reasons, I feel my mind is full of joy. Venerable sir! If I hear that a certain Bhikkhu has died in a certain dwelling place, and the Buddha has declared of that Bhikkhu that he has exhausted the three fetters, thinned the three poisons (Three poisons), attained Sakadagamin (once-returner), and after returning to this world only once, will make an end of suffering. I would ask: 'Has this elder ever come to Śrāvastī?' If I hear that this Bhikkhu has come to Śrāvastī. Venerable sir! I would think like this: 'This elder may have received my rain-bathing cloth, or received food for visiting Bhikkhus, or received food for traveling Bhikkhus, or food suitable for the sick, or food for those attending the sick, or regularly received my rice porridge, or medicines and other things for sick Bhikkhus.' Venerable sir! Because of these reasons, I feel my mind is full of joy. Venerable sir! If I hear that a certain Bhikkhu has died in a certain dwelling place, and the Buddha has declared of that Bhikkhu that he has attained Anagamin (non-returner), exhausted the five lower fetters (five lower fetters), and will attain Parinirvana (final liberation) in the heavens, never to return to this world. Venerable sir! I would ask: 'Has this elder ever come to Śrāvastī?' If I hear that this Bhikkhu has come, I would think: 'This elder may have received my rain-bathing cloth, or food for visiting Bhikkhus, or food for traveling Bhikkhus, or food suitable for the sick, or food for those attending the sick, or regularly received my rice porridge, or medicines and other things for sick Bhikkhus.' Venerable sir! Because of these reasons, I feel my mind is full of joy. Venerable sir! If I hear that a certain Bhikkhu has died in a certain dwelling place, and the Buddha has declared of that Bhikkhu that he has attained Arhat (perfected one), that birth is exhausted, the holy life (Brahmacharya) has been lived, what needed to be done has been done, and he has realized the truth for himself. I would ask: 'Has this elder ever come to Śrāvastī?'
』若聞是比丘曾來，我思惟：『是長老或受我雨浴衣、或受客比丘飲食、遠行飲食、隨病飲食、看病飲食、或常與粥、病比丘湯藥諸物。』我以是因緣故覺意滿。大德！如是我財福德成就，以是因緣攝法福德。」佛言：「善哉，善哉！毗舍佉！我聽汝是諸愿。聽汝與比丘僧雨浴衣、比丘尼僧水浴衣、客比丘飲食、遠行比丘飲食、隨病比丘飲食、看病比丘飲食、比丘僧常與粥、多知識少知識比丘與病緣湯藥諸物。毗舍佉！是財福德成就，以是因緣攝法福德。」佛為毗舍佉說種種法示教利喜已從坐起去。佛以是事集僧，集僧已告諸比丘：「從今日聽諸比丘畜雨浴衣隨意露地浴。」是諸比丘知佛聽畜雨浴衣，便廣長大作畜。是中有比丘少欲知足行頭陀，聞是事，種種因緣訶責：「云何名比丘，佛聽畜雨浴衣，便廣長大作畜？」種種因緣訶已，向佛廣說。佛以是事集僧，集僧已知而故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責：「云何名比丘，知我聽畜雨浴衣，便廣長大作畜？」訶已告諸比丘：「從今日欲作雨浴衣應量作，是中量者，長佛六搩手、廣二搩手半。若過量作，犯波逸提罪。」
佛在毗耶離國，土地鹵濕，諸比丘病癰瘡。有一比丘瘡中膿血流出，污安陀會如水漬。佛遙見之，知而
【現代漢語翻譯】 現代漢語譯本 『如果聽說那位比丘曾經來過，我就會想：『這位長老或許接受過我的雨浴衣，或者接受過客比丘的飲食、遠行飲食、隨病飲食、看病飲食，或者經常得到粥、病比丘的湯藥等物品。』我因為這個因緣而感到心滿意足。大德！像我這樣財富和福德成就，是因為這個因緣而攝取了法和福德。』 佛陀說：『很好，很好！毗舍佉（Visakha，人名）！我允許你這些願望。允許你供養比丘僧雨浴衣、比丘尼僧水浴衣、客比丘飲食、遠行比丘飲食、隨病比丘飲食、看病比丘飲食、比丘僧經常得到粥、多知識或少知識的比丘得到治病的湯藥等物品。毗舍佉！這是財富和福德的成就，是因為這個因緣而攝取了法和福德。』 佛陀為毗舍佉（Visakha）宣說了種種佛法，開示教導使她歡喜后，便從座位起身離開了。 佛陀因為這件事召集僧眾，召集完畢后告訴眾比丘：『從今天起，允許各位比丘擁有雨浴衣，可以隨意在露天沐浴。』 那些比丘們知道佛陀允許擁有雨浴衣后，便開始大量製作和積蓄。 其中有少欲知足、奉行頭陀行的比丘，聽到這件事後，用各種理由呵斥：『怎麼能叫比丘呢，佛陀允許擁有雨浴衣，就大量製作和積蓄？』用各種理由呵斥完畢后，向佛陀詳細稟告了這件事。 佛陀因為這件事召集僧眾，召集完畢后，明知故問眾比丘：『你們真的做了這件事嗎？』 回答說：『確實做了，世尊！』 佛陀用各種理由呵斥：『怎麼能叫比丘呢，知道我允許擁有雨浴衣，就大量製作和積蓄？』呵斥完畢后告訴眾比丘：『從今天起，想要製作雨浴衣應當按照規定的尺寸製作，這裡規定的尺寸是，長度為佛的六搩手（vidatthi，張開手掌，從拇指尖到中指尖的距離），寬度為二搩手半。如果超過規定的尺寸製作，就犯波逸提罪（pacittiya，一種戒律）。』 佛陀在毗耶離國（Vesali，古印度城市）的時候，當地土地潮濕，很多比丘生了癰瘡。 有一位比丘瘡中的膿血流出，污染了安陀會（antaravasa，內衣），就像被水浸泡過一樣。佛陀遠遠地看見了，知道情況后……
【English Translation】 English version 'If I hear that monk has come, I think: 'That elder may have received my rain-bathing cloth, or received food for guest monks, food for traveling monks, food for sick monks, food for those who care for the sick, or regularly received congee, medicine and other items for sick monks.' I feel content because of this cause. Venerable Sir! My wealth and merit are accomplished in this way, and I gather Dharma and merit because of this cause.' The Buddha said: 'Excellent, excellent! Visakha (Visakha, a proper noun)! I grant you these wishes. I allow you to offer rain-bathing cloths to the Bhikkhu Sangha (community of monks), water-bathing cloths to the Bhikkhuni Sangha (community of nuns), food for guest monks, food for traveling monks, food for sick monks, food for those who care for the sick, regular congee for the Bhikkhu Sangha, and medicine and other items for sick monks, whether they are knowledgeable or not. Visakha! This is the accomplishment of wealth and merit, and you gather Dharma and merit because of this cause.' After the Buddha spoke various Dharma teachings to Visakha (Visakha), instructing, teaching, and gladdening her, he rose from his seat and left. The Buddha gathered the Sangha (community of monks) because of this matter, and after gathering them, he told the Bhikkhus (monks): 'From today on, I allow all Bhikkhus to possess rain-bathing cloths and to bathe freely in open areas.' Those Bhikkhus, knowing that the Buddha allowed them to possess rain-bathing cloths, began to make and accumulate them in large quantities. Among them were Bhikkhus who were content with little, practiced asceticism, and were disgusted by this matter, and they rebuked them for various reasons: 'How can you be called Bhikkhus, when the Buddha allows you to possess rain-bathing cloths, and you make and accumulate them in large quantities?' After rebuking them for various reasons, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha because of this matter, and after gathering them, knowing the situation, he asked the Bhikkhus: 'Did you really do this?' They replied: 'We did, Venerable Sir!' The Buddha rebuked them for various reasons: 'How can you be called Bhikkhus, when you know that I allow you to possess rain-bathing cloths, and you make and accumulate them in large quantities?' After rebuking them, he told the Bhikkhus: 'From today on, if you want to make rain-bathing cloths, you should make them according to the prescribed size, which is six vidatthi (vidatthi, the distance from the tip of the thumb to the tip of the middle finger when the hand is fully extended) in length and two and a half vidatthi in width. If you make them larger than the prescribed size, you commit a pacittiya (pacittiya, a type of offense) offense.' When the Buddha was in Vesali (Vesali, an ancient Indian city), the land was damp, and many Bhikkhus suffered from boils and sores. One Bhikkhu had pus and blood flowing from his sores, soiling his antaravasa (antaravasa, undergarment) as if it had been soaked in water. The Buddha saw him from afar, and knowing the situation...
故問是比丘：「汝身何以膿血流出污安陀會如水漬？」比丘答言：「世尊！我癰瘡中膿血流出污安陀會。」佛以是事集僧，集僧已告諸比丘：「從今日聽諸病癰瘡比丘著覆瘡衣，乃至瘡差后十日。若過，犯波逸提罪。」諸比丘知佛聽畜覆瘡衣，便廣長大作畜。有諸比丘少欲知足行頭陀，聞是事心不喜，訶責言：「云何名比丘，知佛聽畜覆瘡衣，便廣長大作畜？」諸比丘種種因緣訶已具白佛。佛以是事集僧，集僧已，佛知故問諸比丘：「汝實作是事不？」答言：「實爾。世尊！」佛種種因緣訶：「云何名比丘，知佛聽畜覆瘡衣，便廣長大作畜？」佛種種因緣訶已告諸比丘：「從今日欲作覆瘡衣先應量作，是中量長四搩手、廣二搩手。若過作，犯波逸提罪。」
佛在毗離耶國。諸比丘不凈污臥具浣，早起近精舍門間懸曬。食時佛著衣持缽入城乞食，見不凈污臥具浣，早起精舍門間懸曬。食后佛以是事集僧，集僧已告諸比丘：「我今日食時著衣持缽入城乞食，見諸比丘不凈污臥具，晨朝浣精舍門間懸曬。汝等諸比丘！此事不是，不應爾，眾僧臥具多用不籌量。諸婆羅門居士，身心疲苦血肉枯竭佈施作福，是中應籌量少用。亂念比丘，不一心睡眠時有五過失。何等五？一者難睡苦、二者難覺苦、三者見惡夢、四者睡眠時
【現代漢語翻譯】 現代漢語譯本： 因此，（佛）問那個比丘：『你的身體為何膿血流出，污染了安陀會（Antaravasaka，內衣），像被水浸泡過一樣？』比丘回答說：『世尊！我的癰瘡中膿血流出，污染了安陀會。』佛陀因為這件事召集僧眾，召集僧眾后告訴眾比丘：『從今天起，允許患有癰瘡的比丘穿著覆瘡衣，直到瘡癒合后十日。如果超過這個期限，就犯波逸提（Payattika，一種罪名）罪。』眾比丘知道佛陀允許持有覆瘡衣，便將其做得又寬又大，並加以蓄積。有些少欲知足、奉行頭陀（Dhuta，苦行）的比丘，聽到這件事後心中不悅，呵責說：『怎麼能稱為比丘，明知佛陀允許持有覆瘡衣，卻將其做得又寬又大，並加以蓄積？』眾比丘以種種因緣呵責后，將此事詳細稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問眾比丘：『你們真的做了這件事嗎？』回答說：『確實如此，世尊！』佛陀以種種因緣呵責說：『怎麼能稱為比丘，明知佛陀允許持有覆瘡衣，卻將其做得又寬又大，並加以蓄積？』佛陀以種種因緣呵責后，告訴眾比丘：『從今天起，想要製作覆瘡衣，應該先量好尺寸再製作，其中的尺寸是長四搩手（zhangshou，一種長度單位）、寬二搩手。如果超過這個尺寸製作，就犯波逸提罪。』
佛陀住在毗離耶國（Viriya）。眾比丘將不乾淨的污穢臥具洗滌后，早早地拿到精舍（Vihara，寺廟）門前懸掛晾曬。吃飯時，佛陀穿著衣服，拿著缽，進入城中乞食，看見不乾淨的污穢臥具被洗滌后，早早地在精舍門前懸掛晾曬。飯後，佛陀因為這件事召集僧眾，召集僧眾后告訴眾比丘：『我今天吃飯時，穿著衣服，拿著缽，進入城中乞食，看見眾比丘將不乾淨的污穢臥具，清晨洗滌后在精舍門前懸掛晾曬。你們這些比丘！這件事是不對的，不應該這樣做，眾僧的臥具應該節約使用，不要浪費。那些婆羅門（Brahmana）居士（Gelah），身心疲憊，血肉枯竭，佈施作福，對於他們的供養，我們應該節約使用。心懷雜念的比丘，不能一心一意地睡眠時，有五種過失。是哪五種？一是難以入睡的痛苦，二是難以醒來的痛苦，三是會做惡夢，四是睡眠時...
【English Translation】 English version: Therefore, (the Buddha) asked that Bhikkhu (monk): 'Why is pus and blood flowing from your body, soiling the Antaravasaka (inner garment) as if soaked in water?' The Bhikkhu replied: 'Venerable Sir! Pus and blood are flowing from the sores on my body, soiling the Antaravasaka.' The Buddha, because of this matter, assembled the Sangha (monastic community), and after assembling the Sangha, told the Bhikkhus: 'From today onwards, Bhikkhus with sores are allowed to wear a covering garment for the sores, until ten days after the sores have healed. If they exceed this period, they commit a Payattika (an offense) transgression.' The Bhikkhus, knowing that the Buddha allowed the keeping of a covering garment for sores, made them wide and large and accumulated them. Some Bhikkhus who were of few desires, content, and practiced Dhuta (ascetic practices), upon hearing of this matter, were displeased and rebuked, saying: 'How can they be called Bhikkhus, knowing that the Buddha allowed the keeping of a covering garment for sores, yet make them wide and large and accumulate them?' The Bhikkhus, having rebuked with various reasons, reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha, and after assembling the Sangha, the Buddha knowingly asked the Bhikkhus: 'Did you really do this?' They replied: 'Indeed, Venerable Sir!' The Buddha rebuked with various reasons: 'How can they be called Bhikkhus, knowing that the Buddha allowed the keeping of a covering garment for sores, yet make them wide and large and accumulate them?' The Buddha, having rebuked with various reasons, told the Bhikkhus: 'From today onwards, if you want to make a covering garment for sores, you should first measure it before making it. The measurement should be four spans (zhangshou, a unit of length) long and two spans wide. If you make it larger than this measurement, you commit a Payattika transgression.'
The Buddha was staying in Viriya. The Bhikkhus, after washing their unclean and soiled bedding, hung them out to dry early in the morning near the gate of the Vihara (monastery). At mealtime, the Buddha, wearing his robes and carrying his bowl, entered the city to beg for alms, and saw the unclean and soiled bedding being washed and hung out to dry early in the morning near the gate of the Vihara. After the meal, the Buddha, because of this matter, assembled the Sangha, and after assembling the Sangha, told the Bhikkhus: 'Today, at mealtime, wearing my robes and carrying my bowl, I entered the city to beg for alms, and saw the Bhikkhus washing their unclean and soiled bedding and hanging them out to dry early in the morning near the gate of the Vihara. You Bhikkhus! This is not right, you should not do this. The bedding of the Sangha should be used sparingly and not wasted. Those Brahmana (priest) householders (Gelah), with weary bodies and minds, and depleted flesh and blood, give donations to make merit. We should use their offerings sparingly. A Bhikkhu with a distracted mind, unable to sleep with a focused mind, has five disadvantages. What are the five? First, the suffering of difficulty in falling asleep; second, the suffering of difficulty in waking up; third, experiencing bad dreams; fourth, while sleeping...
善神不護、五者覺時心難入諸善覺觀法。不亂念比丘一心睡眠有五善事。何等五？一者無難睡苦、二者睡易覺、三者睡無惡夢、四者睡時善神來護、五者睡覺心易入善覺觀法。比丘有淫怒癡未離欲，不亂念一心眠，尚不失精，何況離欲人？」佛種種因緣訶已，告諸比丘：「從今日聽畜尼師檀，覆護僧臥具故。不應不敷尼師檀僧臥具上臥。」諸比丘知佛聽畜尼師檀，便廣長大作畜。有諸比丘少欲知足行頭陀，聞是事心不喜，訶責言：「云何名比丘，知佛聽畜尼師檀，便廣長大作畜？」種種因緣訶已具白佛。佛以是因緣集僧，集僧已，佛知故問諸比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶諸比丘：「何以名比丘，知佛聽畜尼師檀，便廣長大作畜？」訶已告諸比丘：「從今日作尼師檀應量作，是量長二搩手、廣一搩手半。若過作，犯波逸提罪。」
佛在舍衛國，食時著衣持缽入城乞食，食已還向安陀林中，在一樹下敷尼師檀結跏趺坐。長老迦留陀夷亦復入安陀林，去佛不遠在一樹下敷尼師檀坐。是長老身大，兩膝到地兩手捉衣，愿言：「佛何時當聽我縷邊一搩手作尼師檀，我願滿足。」佛晡時從禪起，以是因緣集僧，集僧已告諸比丘：「我今日食時著衣持缽入城乞食，食已還入安陀林中，一樹下
【現代漢語翻譯】 現代漢語譯本： 『不亂念』（不散亂的念頭）的比丘一心睡眠有五種不好的事情：一是難以入睡，二是睡時多有苦惱，三是睡時常做惡夢，四是睡時沒有善神守護，五是醒來時心難以進入諸善覺觀法。 『不亂念』的比丘一心睡眠有五種好的事情。是哪五種呢？一是沒有難以入睡的苦惱，二是容易醒來，三是睡時沒有惡夢，四是睡時有善神來守護，五是醒來時心容易進入善覺觀法。比丘如果有淫慾、嗔怒、愚癡，沒有遠離慾望，『不亂念』一心睡眠，尚且不會遺失精液，何況是已經遠離慾望的人呢？」 佛陀用種種因緣呵斥之後，告訴眾比丘：『從今天開始允許使用尼師檀（坐具），用來覆蓋保護僧人的臥具。不應該不鋪尼師檀就在僧人的臥具上睡覺。』 眾比丘知道佛陀允許使用尼師檀，便廣泛地製作大的尼師檀來積蓄。有些比丘少欲知足，奉行頭陀行（苦行），聽到這件事心裡不高興，呵責說：『怎麼能叫比丘呢，知道佛陀允許使用尼師檀，便廣泛地製作大的尼師檀來積蓄？』 用種種因緣呵責之後，詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾之後，佛陀明知故問眾比丘：『你們確實做了這件事嗎？』回答說：『確實做了，世尊！』 佛陀用種種因緣呵斥眾比丘：『怎麼能叫比丘呢，知道佛陀允許使用尼師檀，便廣泛地製作大的尼師檀來積蓄？』呵斥之後告訴眾比丘：『從今天開始製作尼師檀應該按照規定的尺寸製作，這個尺寸是長兩搩手（張開拇指和中指之間的距離），寬一搩手半。如果超過這個尺寸製作，就犯波逸提罪（一種輕罪）。』 佛陀在舍衛國，吃飯的時候穿著衣服拿著缽進入城中乞食，吃完飯後回到安陀林中，在一棵樹下鋪上尼師檀結跏趺坐。長老迦留陀夷（一位尊者）也進入安陀林，離佛陀不遠在一棵樹下鋪上尼師檀坐著。這位長老身材高大，兩膝著地，兩手抓住衣服，希望說：『佛陀什麼時候能允許我用一搩手長的線來做尼師檀的邊緣，我的願望就滿足了。』 佛陀傍晚時分從禪定中起來，因為這件事召集僧眾，召集僧眾之後告訴眾比丘：『我今天吃飯的時候穿著衣服拿著缽進入城中乞食，吃完飯後回到安陀林中，在一棵樹下……』
【English Translation】 English version: A 『non-distracted』 (mindful) Bhikshu (monk) sleeping with a focused mind experiences five negative things: first, difficulty falling asleep; second, suffering during sleep; third, frequent nightmares; fourth, lack of protection from benevolent deities during sleep; fifth, difficulty in engaging in virtuous contemplation upon awakening. A 『non-distracted』 Bhikshu sleeping with a focused mind experiences five positive things. What are these five? First, no difficulty in falling asleep; second, easy awakening; third, no nightmares during sleep; fourth, protection from benevolent deities during sleep; fifth, ease in engaging in virtuous contemplation upon awakening. If a Bhikshu has not abandoned lust, anger, and ignorance, and sleeps mindfully with a focused mind, he still does not lose semen, how much more so for one who has abandoned desire?' After rebuking them with various reasons, the Buddha told the Bhikshus: 'From today onwards, you are allowed to use a Nishidan (sitting cloth), to cover and protect the Sangha's (monastic community) bedding. You should not sleep on the Sangha's bedding without spreading a Nishidan.' The Bhikshus, knowing that the Buddha allowed the use of Nishidans, widely made large Nishidans to accumulate. Some Bhikshus, content with little and practicing Dhuta (ascetic practices), were displeased upon hearing this and rebuked, saying: 'How can they be called Bhikshus, knowing that the Buddha allowed the use of Nishidans, and widely make large Nishidans to accumulate?' After rebuking them with various reasons, they reported the matter in detail to the Buddha. Because of this, the Buddha gathered the Sangha. After gathering the Sangha, the Buddha knowingly asked the Bhikshus: 'Did you actually do this?' They replied: 'We did, World Honored One!' The Buddha rebuked the Bhikshus with various reasons: 'How can you be called Bhikshus, knowing that the Buddha allowed the use of Nishidans, and widely make large Nishidans to accumulate?' After rebuking them, he told the Bhikshus: 'From today onwards, the Nishidan should be made according to the prescribed measurement, which is two spans (the distance between the thumb and middle finger when stretched) in length and one and a half spans in width. If you make it larger than this measurement, you will commit a Pacittiya offense (a minor offense).' The Buddha was in Shravasti (an ancient city in India). At mealtime, he put on his robes, carried his bowl, and entered the city to beg for food. After eating, he returned to the Andha forest, spread out his Nishidan under a tree, and sat in the lotus position. The Elder Kalodayin (an honored monk) also entered the Andha forest and sat on his Nishidan under a tree not far from the Buddha. This Elder was tall, with his knees touching the ground and his hands holding his robes, wishing: 'When will the Buddha allow me to make the edge of the Nishidan with a span of thread, then my wish will be fulfilled.' In the evening, the Buddha arose from meditation and gathered the Sangha because of this matter. After gathering the Sangha, he told the Bhikshus: 'Today, at mealtime, I put on my robes, carried my bowl, and entered the city to beg for food. After eating, I returned to the Andha forest, under a tree...'
敷尼師檀坐。迦留陀夷乞食還亦坐樹下，作是思惟：『佛今日何處行道，我亦彼間行道。』我入安陀林中，一樹下布尼師檀坐，迦留陀夷亦爾。是善男子身大，兩膝到地兩手捉衣，作是愿言：『佛何時當聽我縷邊一搩手作尼師檀，如是滿足？』」佛告諸比丘：「從今日聽尼師檀縷邊一搩手作。是戒應如是說：若比丘欲作尼師檀應量作，是量長二搩手、廣一搩手半。益縷邊一搩手。若過作，得波逸提罪。」
佛在迦毗羅婆國。長老難陀是佛弟姨母所生，與佛身相似，三十相短四指不及佛。難陀作衣與佛衣等量，諸比丘若食時集、若中後集，遙見來起迎，思惟：「我等大師佛來。」漸近知是難陀，上座比丘羞思惟：「是我等下座而起迎。」難陀亦慚愧言：「乃令諸上座起迎我。」諸比丘具白佛。佛以是事集僧，集僧已佛知故問難陀：「汝實作是事不？」答言：「實作。世尊！」佛言：「從今日汝衣應減作壞染凈。」佛告諸比丘：「汝等與難陀衣作敷曬。若更有如是人，僧亦當如是同心作敷曬。從今日若比丘作衣與佛衣等，若過得波逸提罪。佛衣長九搩手、廣六搩手。」
佛在舍衛國。有一比丘，到佛所禮佛足一面立白佛：「聽我著芻摩衣。」佛言：「聽汝著芻摩衣。何以故？芻摩衣不妨得道，及知足少欲知時
【現代漢語翻譯】 現代漢語譯本： 敷設尼師檀（坐具）。迦留陀夷（尊者名）乞食回來后也坐在樹下，心中思忖：『佛陀今天在何處行道，我也去那裡行道。』我進入安陀林中，在一棵樹下鋪設尼師檀坐下，迦留陀夷也是如此。這位善男子身材高大，雙膝跪地，雙手抓住衣服，發願說：『佛陀何時才能允許我用一搩手（約等於中指到拇指的距離）的縷邊來製作尼師檀，這樣就足夠了？』」佛陀告訴眾比丘：『從今天起，允許尼師檀的縷邊用一搩手來製作。這條戒律應該這樣說：如果比丘想要製作尼師檀，應該按照規定的尺寸製作，這個尺寸是長二搩手、寬一搩手半。額外增加的縷邊為一搩手。如果超過這個尺寸製作，就犯波逸提罪（一種輕罪）。』 佛陀在迦毗羅婆國（釋迦牟尼佛的故鄉）。長老難陀（佛陀的堂弟）是佛陀姨母所生，與佛陀的身形相似，只是三十相（佛的三十二種殊勝相貌中的一部分）略短四指，不如佛陀。難陀製作的衣服與佛陀的衣服尺寸相同，眾比丘在吃飯時聚集，或者在中午之後聚集，遠遠地看見他來，就起身迎接，心想：『是我們的大師佛陀來了。』走近后才知道是難陀，上座比丘感到羞愧，心想：『我是上座，卻起身迎接下座。』難陀也感到慚愧，說：『竟然讓各位上座起身迎接我。』眾比丘將此事稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問難陀：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀說：『從今天起，你的衣服應該減小尺寸，做成壞色（僧侶所穿的顏色），並且洗凈。』佛陀告訴眾比丘：『你們為難陀的衣服做敷曬（一種儀式）。如果再有像這樣的人，僧眾也應當像這樣同心協力地做敷曬。從今天起，如果比丘製作的衣服與佛陀的衣服尺寸相同，或者超過這個尺寸，就犯波逸提罪。佛陀的衣服長九搩手、寬六搩手。』 佛陀在舍衛國（古印度城市）。有一位比丘，來到佛陀處，禮拜佛足後站在一邊，稟告佛陀：『請允許我穿著芻摩衣（粗糙的麻布衣服）。』佛陀說：『允許你穿著芻摩衣。為什麼呢？芻摩衣不妨礙得道，以及知足少欲，知曉時宜。
【English Translation】 English version: Having spread out a nishidana (sitting cloth). Kaludayi (an elder monk), after returning from alms-begging, also sat under a tree, thinking: 'Where will the Buddha practice the Way today? I will also practice the Way there.' I entered the Andha forest, and spread out a nishidana under a tree to sit, as did Kaludayi. This good man was tall, with both knees on the ground and both hands holding his robe, making this vow: 'When will the Buddha allow me to make a nishidana with a border of one span (approximately the distance from the tip of the middle finger to the tip of the thumb), and be satisfied with that?' The Buddha told the monks: 'From today on, I allow the border of the nishidana to be made with one span. This precept should be stated as follows: If a monk wishes to make a nishidana, he should make it according to the prescribed measurement, which is two spans in length and one and a half spans in width. Add a border of one span. If he makes it larger than that, he commits a pacittiya offense (a minor offense).' The Buddha was in Kapilavastu (the Buddha's hometown). Elder Nanda (the Buddha's cousin) was born of the Buddha's aunt, and his body was similar to the Buddha's, but his thirty marks (part of the thirty-two auspicious marks of a Buddha) were slightly shorter by four fingers compared to the Buddha. Nanda made a robe of the same size as the Buddha's robe. When the monks gathered for meals or after midday, they would see him coming from afar and rise to greet him, thinking: 'Our teacher, the Buddha, is coming.' As he approached, they realized it was Nanda, and the senior monks felt ashamed, thinking: 'I am a senior monk, yet I rose to greet a junior.' Nanda also felt ashamed, saying: 'I have caused the senior monks to rise and greet me.' The monks reported this matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter. After gathering the Sangha, the Buddha knowingly asked Nanda: 'Did you really do this?' He replied: 'I did, World-Honored One!' The Buddha said: 'From today on, your robe should be made smaller, dyed a dull color (the color worn by monks), and washed clean.' The Buddha told the monks: 'You should perform a 'spreading out' (a ritual) for Nanda's robe. If there is another person like this, the Sangha should also perform a 'spreading out' in the same way. From today on, if a monk makes a robe the same size as the Buddha's robe, or larger, he commits a pacittiya offense. The Buddha's robe is nine spans long and six spans wide.' The Buddha was in Shravasti (an ancient Indian city). There was a monk who came to the Buddha, bowed at his feet, and stood to one side, saying to the Buddha: 'Please allow me to wear a chuma robe (a coarse hemp robe).' The Buddha said: 'I allow you to wear a chuma robe. Why? A chuma robe does not hinder the attainment of the Way, as well as contentment, having few desires, and knowing the proper time.'
知量，勤學少取節用，頭陀靜處隨涅槃。」
有一比丘白佛：「聽我著憍施耶衣。」佛言：「聽汝著憍施耶衣。何以故？憍施耶衣不妨得道，知足少欲乃至隨涅槃。」
有一比丘白佛言：「聽我著沙尼衣。」佛言：「聽汝著沙尼衣，沙尼衣不妨得道，少欲知足乃至隨涅槃。」
有一比丘白佛：「聽我著野麻衣。」佛言：「聽汝著野麻衣，野麻衣不妨得道少欲知足，䩭由羅欽婆羅亦如是。」
有一估客有翅彌樓欽婆羅，賣不得價。聞佈施長老須菩提得今世報，即持衣施須菩提。須菩提不取，言：「佛未聽我受此衣。」諸居士瞋恨言：「諸沙門釋子恒贊佈施，今與不肯受。」諸比丘以是事白佛。佛言：「從今日聽畜欽婆羅衣，欽婆羅衣不妨得道，少欲知足乃至隨涅槃。」
有一比丘白佛：「聽我受裸形法。」佛言：「裸形法不應受。若受裸，形犯偷蘭遮罪。何以故？受裸形法，是外道相故。」
有一比丘白佛言：「聽我著發欽婆羅。」佛言：「發欽婆羅不應著。若著，得偷蘭遮罪。何以故？是外道相故。」
有一比丘白佛：「聽我著角鴟翅衣。」佛言：「角鴟翅衣不應著。若著，得偷蘭遮罪。何以故？是外道相故。」
有一比丘白佛：「聽我著粗氀衣。」佛言：「粗氀
【現代漢語翻譯】 現代漢語譯本：知足於所得，勤奮學習但不過多獲取，節儉用度，在寂靜之處修行，隨順涅槃的境界。'
有一位比丘稟告佛陀：'請允許我穿憍施耶衣（一種絲綢衣服）。' 佛陀說：'允許你穿憍施耶衣。為什麼呢？因為憍施耶衣不妨礙得道，只要知足少欲，最終隨順涅槃。'
有一位比丘稟告佛陀：'請允許我穿沙尼衣（一種粗布衣服）。' 佛陀說：'允許你穿沙尼衣，因為沙尼衣不妨礙得道，只要少欲知足，最終隨順涅槃。'
有一位比丘稟告佛陀：'請允許我穿野麻衣（一種用野生麻製成的衣服）。' 佛陀說：'允許你穿野麻衣，因為野麻衣不妨礙得道，只要少欲知足，䩭由羅欽婆羅（一種毛織品）也是一樣。'
有一位商人有一件翅彌樓欽婆羅（一種精美的毛織品），但賣不出好價錢。他聽說佈施給長老須菩提（Subhuti）能得到今世的福報，就拿著這件衣服佈施給須菩提。須菩提沒有接受，說：'佛陀沒有允許我接受這種衣服。' 許多居士生氣地說：'這些沙門釋子（釋迦牟尼的弟子）總是讚揚佈施，現在給他們卻不肯接受。' 眾比丘將這件事稟告佛陀。佛陀說：'從今天起允許僧眾擁有欽婆羅衣，因為欽婆羅衣不妨礙得道，只要少欲知足，最終隨順涅槃。'
有一位比丘稟告佛陀：'請允許我奉行裸形法（不穿衣服的修行方式）。' 佛陀說：'裸形法不應該奉行。如果裸形，就犯了偷蘭遮罪（一種較重的罪）。為什麼呢？因為奉行裸形法，是外道的標誌。'
有一位比丘稟告佛陀：'請允許我戴發欽婆羅（用頭髮編織成的頭飾）。' 佛陀說：'發欽婆羅不應該戴。如果戴，就犯了偷蘭遮罪。為什麼呢？因為這是外道的標誌。'
有一位比丘稟告佛陀：'請允許我穿角鴟翅衣（一種模仿鳥類翅膀的衣服）。' 佛陀說：'角鴟翅衣不應該穿。如果穿，就犯了偷蘭遮罪。為什麼呢？因為這是外道的標誌。'
有一位比丘稟告佛陀：'請允許我穿粗氀衣（一種粗糙的毛織品）。' 佛陀說：'粗氀'
【English Translation】 English version: 'Knowing contentment, diligently learning but acquiring little, practicing frugality, dwelling in quiet places, and following Nirvana.'
A certain Bhikkhu (monk) said to the Buddha, 'May I wear Kaushalya (a type of silk cloth)?' The Buddha said, 'You may wear Kaushalya. Why? Because Kaushalya does not hinder the attainment of the Path, being content with little, desiring little, and ultimately following Nirvana.'
A certain Bhikkhu said to the Buddha, 'May I wear Shani (a type of coarse cloth)?' The Buddha said, 'You may wear Shani, because Shani does not hinder the attainment of the Path, desiring little, being content with little, and ultimately following Nirvana.'
A certain Bhikkhu said to the Buddha, 'May I wear wild hemp cloth?' The Buddha said, 'You may wear wild hemp cloth, because wild hemp cloth does not hinder the attainment of the Path, desiring little, being content with little, and the same applies to Kshauma-loma kambala (a type of woolen fabric).'
A certain merchant had a Kshimila-loma kambala (a fine woolen fabric), but could not sell it for a good price. He heard that giving alms to the elder Subhuti (Subhuti) brings rewards in this life, so he took the cloth and gave it to Subhuti. Subhuti did not accept it, saying, 'The Buddha has not allowed me to accept this cloth.' Many laypeople were angry, saying, 'These Shramana Shakya-putras (disciples of Shakyamuni) always praise giving alms, but now that we give, they refuse to accept.' The Bhikkhus reported this matter to the Buddha. The Buddha said, 'From today onwards, I allow the Sangha to possess Kshauma-loma kambala cloth, because Kshauma-loma kambala cloth does not hinder the attainment of the Path, desiring little, being content with little, and ultimately following Nirvana.'
A certain Bhikkhu said to the Buddha, 'May I practice the naked form (a practice of not wearing clothes)?' The Buddha said, 'The naked form should not be practiced. If one goes naked, one commits a Sthulanacchaya offense (a serious offense). Why? Because practicing the naked form is a sign of the heretics.'
A certain Bhikkhu said to the Buddha, 'May I wear hair Kshauma-loma kambala (a headdress made of hair)?' The Buddha said, 'Hair Kshauma-loma kambala should not be worn. If one wears it, one commits a Sthulanacchaya offense. Why? Because it is a sign of the heretics.'
A certain Bhikkhu said to the Buddha, 'May I wear a horned owl-wing garment?' The Buddha said, 'A horned owl-wing garment should not be worn. If one wears it, one commits a Sthulanacchaya offense. Why? Because it is a sign of the heretics.'
A certain Bhikkhu said to the Buddha, 'May I wear coarse wool?' The Buddha said, 'Coarse wool'
衣不應著。若著，得突吉羅罪。」
有一比丘白佛：「聽我著皮衣。」佛言：「不聽著皮衣。若著，得突吉羅罪。」
有一比丘白佛：「聽我著一衣。」佛言：「不聽著一衣。若著，得突吉羅罪。」
有一比丘白佛：「聽我著上下衣。」佛言：「我先以聽三衣，不應少不應多。若比丘少畜得突吉羅罪，若多畜墮尼薩耆波逸提罪。若持上下衣得突吉羅罪。」
有一比丘白佛：「聽我著打木衣。」佛言：「不聽著打木衣。若著，得突吉羅罪。」
有一比丘白佛：「聽我著阿拘草衣、跋拘草衣、拘賒草衣、文若草衣、婆婆草衣、藁草衣。」佛言：「一切不聽著。若著，得突吉羅罪。」
六群比丘白佛：「聽我除身毛。」佛言：「不應除身毛。除身毛，得突吉羅罪。」六群比丘白佛：「聽我著真青衣。」佛言：「六群比丘索二種：先索除身毛、今索真青衣。」佛言：「真青衣及真黃真赤真白，一切毛皮衣、偏袖衣、復衣、一切氈衣、一切貫頭衣、兩袖衣、一切繡衣、一切衫、一切褲、一切䘢褲、一切裈、一切波羅彌利衣、一切舍勒衣、一切白衣衣，比丘不應著。若著，得突吉羅罪。」
有一比丘白佛：「聽我著樹生衣。」佛言：「不聽著樹生衣。若著，得突吉羅罪。」有一比丘白
【現代漢語翻譯】 現代漢語譯本 『不應該穿戴衣服。如果穿戴，會犯突吉羅罪。』 有一位比丘（bhikkhu，佛教僧侶）稟告佛陀（Buddha，覺悟者）: 『請允許我穿皮衣。』 佛陀說：『不允許穿皮衣。如果穿戴，會犯突吉羅罪。』 有一位比丘稟告佛陀：『請允許我穿一件衣服。』 佛陀說：『不允許穿一件衣服。如果穿戴，會犯突吉羅罪。』 有一位比丘稟告佛陀：『請允許我穿上下兩件衣服。』 佛陀說：『我先前已經允許穿三衣，不應該少也不應該多。如果比丘少於三衣，會犯突吉羅罪；如果多於三衣，會犯尼薩耆波逸提罪（Nissaggiya Pacittiya，一種較重的罪）。如果只持有上下兩件衣服，會犯突吉羅罪。』 有一位比丘稟告佛陀：『請允許我穿打木衣。』 佛陀說：『不允許穿打木衣。如果穿戴，會犯突吉羅罪。』 有一位比丘稟告佛陀：『請允許我穿阿拘草衣、跋拘草衣、拘賒草衣、文若草衣、婆婆草衣、藁草衣。』 佛陀說：『一切都不允許穿戴。如果穿戴，會犯突吉羅罪。』 六群比丘稟告佛陀：『請允許我剃除身上的毛髮。』 佛陀說：『不應該剃除身上的毛髮。剃除身上的毛髮，會犯突吉羅罪。』 六群比丘稟告佛陀：『請允許我穿真青色的衣服。』 佛陀說：『六群比丘索求兩種東西：先前索求剃除身上的毛髮，現在索求真青色的衣服。』 佛陀說：『真青色以及真黃色、真紅色、真白色，一切毛皮衣、偏袖衣、復衣、一切氈衣、一切貫頭衣、兩袖衣、一切繡衣、一切衫、一切褲、一切䘢褲、一切裈、一切波羅彌利衣、一切舍勒衣、一切白衣衣，比丘不應該穿戴。如果穿戴，會犯突吉羅罪。』 有一位比丘稟告佛陀：『請允許我穿樹皮做的衣服。』 佛陀說：『不允許穿樹皮做的衣服。如果穿戴，會犯突吉羅罪。』
【English Translation】 English version 'One should not wear clothing. If one wears it, one commits a Dukkrata offense (Dukkrata, a minor offense).' A bhikkhu (bhikkhu, Buddhist monk) said to the Buddha (Buddha, the Awakened One): 'May I wear leather clothing?' The Buddha said: 'You may not wear leather clothing. If you wear it, you commit a Dukkrata offense.' A bhikkhu said to the Buddha: 'May I wear one garment?' The Buddha said: 'You may not wear one garment. If you wear it, you commit a Dukkrata offense.' A bhikkhu said to the Buddha: 'May I wear an upper and lower garment?' The Buddha said: 'I have already permitted three garments; it should be neither less nor more. If a bhikkhu has less, he commits a Dukkrata offense; if he has more, he commits a Nissaggiya Pacittiya offense (Nissaggiya Pacittiya, a more serious offense). If he possesses only an upper and lower garment, he commits a Dukkrata offense.' A bhikkhu said to the Buddha: 'May I wear clothing made of beaten wood?' The Buddha said: 'You may not wear clothing made of beaten wood. If you wear it, you commit a Dukkrata offense.' A bhikkhu said to the Buddha: 'May I wear clothing made of Akoca grass, Bakkoca grass, Kusa grass, Munja grass, Bava grass, or straw?' The Buddha said: 'You may not wear any of these. If you wear them, you commit a Dukkrata offense.' The group of six bhikkhus said to the Buddha: 'May we remove body hair?' The Buddha said: 'You should not remove body hair. Removing body hair incurs a Dukkrata offense.' The group of six bhikkhus said to the Buddha: 'May we wear truly blue clothing?' The Buddha said: 'The group of six bhikkhus requests two things: first, the removal of body hair, and now, truly blue clothing.' The Buddha said: 'Truly blue, as well as truly yellow, truly red, truly white, all fur clothing, one-sleeved clothing, layered clothing, all felt clothing, all poncho-like clothing, two-sleeved clothing, all embroidered clothing, all shirts, all pants, all leggings, all underwear, all Paramilī clothing, all Saleyyaka clothing, all white clothing, a bhikkhu should not wear. If he wears them, he commits a Dukkrata offense.' A bhikkhu said to the Buddha: 'May I wear clothing made from tree bark?' The Buddha said: 'You may not wear clothing made from tree bark. If you wear it, you commit a Dukkrata offense.'
佛：「聽我著粗毛欽跋。」佛言：「不聽著粗毛欽跋。若著，得突吉羅罪。粗毛氀欽跋有五種不可事。何等五？寒時大寒、熱時大熱、粗澀、堅硬、令人皮粗。」
佛在舍衛國。長老比丘喜陀，于安陀林中留僧伽梨，著上下衣入舍衛城乞食，失僧伽梨，食后覓不得。語諸比丘：「諸長老！我安陀林中留僧伽梨，著上下衣入城乞食，失僧伽梨。我當云何？」諸比丘以是事白佛。佛以是因緣集僧，集僧已，佛知故問比丘喜陀：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣贊持一切物去，若比丘少欲住，衣趣蓋形、食趣充軀，是比丘所行處，共衣缽俱無所顧戀，譬如鳥飛與毛羽俱飛在空中。比丘亦如是，少欲知足，衣趣蓋形食趣充軀，是比丘所行處，共衣缽俱無所顧戀，亦如鳥飛。佛種種因緣贊持一切物去已，告諸比丘：「從今日不持三衣不應入俗人家。若入，得突吉羅罪。」
佛在舍衛國。長老阿難，天雨時祇林中留僧伽梨，著上下衣入舍衛城乞食。諸比丘以是事白佛。佛以是事集僧，集僧已，佛知故問阿難：「汝實天雨時祇林中，留僧伽梨著上下衣入城乞食不？」阿難言：「實爾。世尊！」佛言：「何以故？」阿難言：「天雨故。」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，告諸比丘：「有五
【現代漢語翻譯】 現代漢語譯本 佛陀說：『不要穿粗毛欽跋（一種粗糙的毛織物）。』佛陀說：『如果穿粗毛欽跋，會犯突吉羅（一種輕罪）。粗毛欽跋有五種不好之處。哪五種呢？寒冷時非常寒冷，炎熱時非常炎熱，粗糙，堅硬，使人的面板粗糙。』
佛陀在舍衛國（古印度城市）。長老比丘喜陀，在安陀林（地名）中留下僧伽梨（一種袈裟），穿著上下衣進入舍衛城乞食，丟失了僧伽梨，飯後尋找不到。告訴眾比丘：『諸位長老！我在安陀林中留下僧伽梨，穿著上下衣進入城裡乞食，丟失了僧伽梨。我該怎麼辦？』眾比丘將此事稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問比丘喜陀：『你確實做了這件事嗎？』回答說：『確實做了。世尊！』佛陀用各種因緣讚歎捨棄一切事物，如果比丘少欲知足，衣服僅僅爲了遮蓋身體，食物僅僅爲了充填肚子，這是比丘應該做到的，和衣缽一起，沒有什麼可顧戀的，譬如鳥在空中飛翔，和羽毛一起飛翔。比丘也應該這樣，少欲知足，衣服僅僅爲了遮蓋身體，食物僅僅爲了充填肚子，這是比丘應該做到的，和衣缽一起，沒有什麼可顧戀的，也像鳥一樣飛翔。佛陀用各種因緣讚歎捨棄一切事物后，告訴眾比丘：『從今天起，不攜帶三衣（三種袈裟）不應該進入俗人家。如果進入，會犯突吉羅罪。』
佛陀在舍衛國。長老阿難（佛陀的弟子），下雨時在祇林（寺廟名）中留下僧伽梨，穿著上下衣進入舍衛城乞食。眾比丘將此事稟告佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問阿難：『你確實在下雨時在祇林中，留下僧伽梨穿著上下衣進入城裡乞食了嗎？』阿難說：『確實如此。世尊！』佛陀說：『為什麼？』阿難說：『因為下雨。』佛陀用各種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴眾比丘：『有五種'
【English Translation】 English version The Buddha said: 'Do not wear coarse wool chinba (a type of coarse woolen fabric).' The Buddha said: 'If you wear coarse wool chinba, you will commit a Dukkhata (a minor offense). Coarse wool chinba has five disadvantages. What are the five? It is very cold in cold weather, very hot in hot weather, coarse, hard, and makes the skin rough.'
The Buddha was in Shravasti (an ancient Indian city). The elder Bhikkhu (monk) Kshida, left his Sanghati (a type of robe) in Andhavana (a place name), and entered Shravasti to beg for food wearing his inner garments, and lost his Sanghati, unable to find it after the meal. He told the Bhikkhus: 'Venerable elders! I left my Sanghati in Andhavana, and entered the city to beg for food wearing my inner garments, and lost my Sanghati. What should I do?' The Bhikkhus reported this matter to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community), and after gathering the Sangha, the Buddha knowingly asked Bhikkhu Kshida: 'Did you really do this?' He replied: 'I did. World Honored One!' The Buddha praised the renunciation of all things with various reasons, if a Bhikkhu is content with little, clothing is only to cover the body, food is only to fill the stomach, this is what a Bhikkhu should do, together with his robe and bowl, there is nothing to be attached to, just like a bird flying in the sky, flying with its feathers. A Bhikkhu should also be like this, content with little, clothing is only to cover the body, food is only to fill the stomach, this is what a Bhikkhu should do, together with his robe and bowl, there is nothing to be attached to, just like a bird flying. After the Buddha praised the renunciation of all things with various reasons, he told the Bhikkhus: 'From today onwards, one should not enter a layperson's house without carrying the three robes (three types of robes). If one enters, one will commit a Dukkhata offense.'
The Buddha was in Shravasti. The elder Ananda (the Buddha's disciple), left his Sanghati in Jeta Grove (a monastery name) when it was raining, and entered Shravasti to beg for food wearing his inner garments. The Bhikkhus reported this matter to the Buddha. Because of this matter, the Buddha gathered the Sangha, and after gathering the Sangha, the Buddha knowingly asked Ananda: 'Did you really leave your Sanghati in Jeta Grove when it was raining, and enter the city to beg for food wearing your inner garments?' Ananda said: 'Indeed, World Honored One!' The Buddha said: 'Why?' Ananda said: 'Because it was raining.' The Buddha praised the precepts and upholding the precepts with various reasons, and after praising the precepts and upholding the precepts, he told the Bhikkhus: 'There are five'
因緣聽留僧伽梨。何等五？一、有比丘住處；二、若受迦絺那衣；三、若天雨；四、若欲雨；五、若聚落外有施會。是為五因緣。復有五因緣留僧伽梨衣。何等五？一、有比丘住處；二、若受迦絺那衣；三、若店肆施會；四、市肆施會；五、四衢道頭。是為五因緣。」
佛在王舍城。是時諸外道出家，夏安居竟自恣時，諸外道居家弟子佈施衣物。諸優婆塞佛法中信心清凈思惟言：「是諸邪法惡師，夏安居竟自恣時，尚知佈施衣。我等聖僧夏安居竟自恣時，云何不佈施諸衣耶？」即持衣幞詣竹園施僧。諸比丘不受，言：「佛未聽我等受夏安居竟自恣時佈施安居衣。」以是事白佛。佛言：「聽安居竟自恣時受安居施衣。」諸沙彌來索衣分，諸比丘言：「佛未聽我等與沙彌安居施衣分。」以是事白佛。佛言：「聽與。」諸比丘如是思惟：「佛言：『聽與。』不知與幾許？」白佛。佛言：「沙彌若立、若坐，次第諸檀越手與佈施，多少應屬沙彌。若諸檀越不分別，與作四分。第四分與沙彌。」
佛在王舍城，是時諸外道出家，夏安居竟自恣時，諸居家弟子以諸物施：澡罐、繩纓、樓遮迦、火爐蓋、扇、革屣、曲杖。諸優婆塞佛法中信心清凈思惟：「是諸邪法惡師，夏安居自恣時，尚知佈施諸物。我等聖僧夏安居竟
【現代漢語翻譯】 現代漢語譯本 因緣允許保留僧伽梨（Samghati，一種僧侶的袈裟）。有哪五種因緣？一、有比丘（Bhiksu，佛教僧侶）居住的地方；二、如果接受迦絺那衣（Kathina，一種在雨季安居結束后僧侶接受的佈施）；三、如果下雨；四、如果想要下雨；五、如果在村落外有佈施集會。這是五種因緣。又有五種因緣允許保留僧伽梨衣。哪五種？一、有比丘居住的地方；二、如果接受迦絺那衣；三、如果在店舖施捨集會；四、在市場施捨集會；五、在四通八達的道路口。這是五種因緣。
佛陀在王舍城（Rajagrha，古印度城市）。當時，一些外道出家者，在夏季安居（Varshaka，雨季期間僧侶的閉關修行）結束后舉行自恣（Pravāraṇa，安居結束時的儀式）時，外道的在家弟子佈施衣物。一些對佛法有清凈信心的優婆塞（Upasaka，在家男信徒）心想：『這些邪法惡師，在夏季安居結束后舉行自恣時，尚且知道佈施衣物。我們這些聖僧在夏季安居結束后舉行自恣時，怎麼能不佈施衣物呢？』於是拿著衣物前往竹園（Venuvana，竹林精舍，佛教寺院）佈施給僧眾。比丘們不接受，說：『佛陀沒有允許我們接受夏季安居結束后自恣時佈施的安居衣。』於是將此事稟告佛陀。佛陀說：『允許接受安居結束后自恣時佈施的安居衣。』一些沙彌（Sramanera，小沙彌）前來索要衣物的分配，比丘們說：『佛陀沒有允許我們給沙彌安居施衣的分配。』於是將此事稟告佛陀。佛陀說：『允許給。』比丘們這樣思量：『佛陀說：『允許給。』不知道給多少？』稟告佛陀。佛陀說：『沙彌無論是站著還是坐著，依次由各位檀越（Dānapati，施主）親手佈施，多少都應該屬於沙彌。如果各位檀越沒有分別，就分成四份。第四份給沙彌。』
佛陀在王舍城。當時，一些外道出家者，在夏季安居結束后舉行自恣時，一些在家弟子佈施各種物品：澡罐、繩纓、樓遮迦（Loukika，一種容器）、火爐蓋、扇子、革屣（Kharshika，鞋子）、曲杖。一些對佛法有清凈信心的優婆塞心想：『這些邪法惡師，在夏季安居自恣時，尚且知道佈施各種物品。我們這些聖僧夏季安居結束后
【English Translation】 English version The reasons for keeping the Samghati (a type of robe worn by monks). What are the five reasons? First, where there is a dwelling for Bhikshus (Buddhist monks); second, if receiving the Kathina (a cloth offering received by monks after the rainy season retreat); third, if it is raining; fourth, if it is about to rain; fifth, if there is a donation gathering outside the village. These are the five reasons. There are also five reasons for keeping the Samghati robe. What are the five? First, where there is a dwelling for Bhikshus; second, if receiving the Kathina; third, if there is a donation gathering at a shop; fourth, a donation gathering at a market; fifth, at a crossroads. These are the five reasons.
The Buddha was in Rajagrha (an ancient Indian city). At that time, some non-Buddhist ascetics, after completing their summer retreat (Varshaka, a period of seclusion for monks during the rainy season) and holding the Pravāraṇa (a ceremony marking the end of the retreat), their lay disciples donated clothing. Some Upasakas (lay male devotees) with pure faith in the Buddha's teachings thought: 'These evil teachers of false doctrines, even know to donate clothing after their summer retreat and Pravāraṇa. How can we not donate clothing to the holy Sangha (monastic community) after their summer retreat and Pravāraṇa?' So they took clothing to Venuvana (Bamboo Grove Monastery, a Buddhist monastery) to donate to the Sangha. The Bhikshus did not accept it, saying: 'The Buddha has not allowed us to accept the retreat clothing donated after the summer retreat and Pravāraṇa.' So they reported this matter to the Buddha. The Buddha said: 'It is allowed to accept the retreat clothing donated after the retreat and Pravāraṇa.' Some Sramaneras (novice monks) came to ask for a share of the clothing, and the Bhikshus said: 'The Buddha has not allowed us to give the Sramaneras a share of the retreat clothing.' So they reported this matter to the Buddha. The Buddha said: 'It is allowed to give.' The Bhikshus thought: 'The Buddha said: 'It is allowed to give.' How much should we give?' They reported to the Buddha. The Buddha said: 'Whether the Sramanera is standing or sitting, the donors (Dānapati, patrons) should donate directly to them in turn, and whatever amount is given should belong to the Sramanera. If the donors do not specify, then divide it into four parts. Give the fourth part to the Sramanera.'
The Buddha was in Rajagrha. At that time, some non-Buddhist ascetics, after completing their summer retreat and holding the Pravāraṇa, some lay disciples donated various items: wash basins, string ornaments, Loukika (a type of container), stove covers, fans, Kharshika (shoes), and curved staffs. Some Upasakas with pure faith in the Buddha's teachings thought: 'These evil teachers of false doctrines, even know to donate various items during their summer retreat and Pravāraṇa. We, the holy Sangha, after our summer retreat
自恣時，云何不佈施諸物？」即隨比丘法佈施種種諸物：若缽、若拘缽多羅、若半拘缽多羅、鍵镃、半鍵镃、帶镮、禪鎮、衣䩙缽支、澡罐、缽囊、蓋扇、革屣，如是等種種比丘所須物，持詣竹園佈施僧。諸比丘不受，言：「佛未聽我等夏安居竟自恣時受隨比丘所須物。」以是事白佛。佛言：「聽夏安居起自恣時受隨比丘所須物。」時諸沙彌來索隨比丘所須物分，諸比丘不與，語沙彌言：「佛聽夏安居起自恣時施衣與沙彌分，未聽隨比丘所須物與沙彌分。」以是事白佛。佛言：「應與。」諸比丘如是思惟：「佛言：『應與。』不知與幾許？」白佛。佛言：「諸沙彌若立、若坐、若次第，諸檀越手自佈施，多少屬沙彌。若諸檀越不分別，與作四分，第四分與沙彌。」
佛在舍衛國。跋難陀釋子兩處安居，為佈施故。諸比丘不知何處與衣分？白佛。佛言：「安居處與。」諸比丘言：「兩處安居。」佛言：「何處住日多？」答言：「兩處日等。」佛言：「何處自恣？」答言：「兩處自恣。」佛言：「何處先自恣？是處與衣分。」
佛在舍衛國。跋難陀釋子，夏后月按行諸精舍，欲知何處安居比丘多得衣物，佈施多處即往。諸比丘遙見，起迎與布坐處令坐，共相問訊樂不樂？小默然語諸比丘：「長老！是中住處僧
【現代漢語翻譯】 現代漢語譯本 『自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式）時，為什麼不佈施各種物品呢？』於是就按照比丘（bhikkhu，佛教僧侶）的規矩，佈施各種各樣的物品：比如缽（pātra，僧侶的食器）、拘缽多羅（kuḍava pātra，一種小缽）、半拘缽多羅（addha-kuḍava pātra，半個小缽）、鍵镃（keyūraka，臂釧）、半鍵镃（addha-keyūraka，半個臂釧）、帶镮（kāya-bandhana，腰帶）、禪鎮（samatha-sthāpana，坐禪時用的鎮物）、衣䩙缽支（cīvara-bandhana，包衣服的帶子）、澡罐（udaka-bhājana，水罐）、缽囊（pātra-kośa，裝缽的袋子）、蓋扇（chatra-vījanī，傘和扇子）、革屣（upāhana，鞋子），像這樣各種各樣比丘需要的物品，拿到竹園（Veṇuvana）佈施給僧團。比丘們不接受，說：『佛陀沒有允許我們夏安居（vassa-āvāsa，雨季的閉關修行）結束后自恣時接受隨比丘需要的物品。』 因此把這件事稟告佛陀。佛陀說：『允許在夏安居結束后自恣時接受隨比丘需要的物品。』當時，一些沙彌（śrāmaṇera，佛教見習僧侶）來索要隨比丘需要的物品的份額，比丘們不給，對比丘說：『佛陀允許夏安居結束后自恣時佈施衣服給沙彌一份，沒有允許隨比丘需要的物品給沙彌一份。』因此把這件事稟告佛陀。佛陀說：『應該給。』比丘們這樣思量：『佛陀說「應該給」，不知道給多少？』稟告佛陀。佛陀說：『沙彌們無論是站著、坐著、還是按順序排列，如果檀越（dānapati，施主）親手佈施，多少都屬於沙彌。如果檀越不作分別，就分成四份，第四份給沙彌。』
佛陀在舍衛國（Śrāvastī）。跋難陀釋子（Bhadanta，尊者的意思）在兩個地方安居，爲了得到佈施。比丘們不知道在哪裡分衣服？稟告佛陀。佛陀說：『在安居的地方分。』比丘們說：『在兩個地方安居。』佛陀說：『在哪裡住的日子多？』回答說：『兩個地方日子相等。』佛陀說：『在哪裡自恣？』回答說：『兩個地方都自恣。』佛陀說：『在哪裡先自恣？就在那裡分衣服。』
佛陀在舍衛國。跋難陀釋子，夏安居結束后一個月，按行各個精舍（vihāra，僧院），想知道哪裡安居的比丘得到更多的衣物，哪裡佈施多就往哪裡去。比丘們遠遠地看見他，起身迎接，給他鋪設座位讓他坐下，互相問候是否安樂？稍微沉默后對眾比丘說：『長老們！這個住處僧團』
【English Translation】 English version 『During Pravāraṇā (the ceremony held at the end of the rainy season retreat), why not donate various items?』 Then, according to the rules for bhikkhus (Buddhist monks), various items were donated: such as a pātra (bowl), a kuḍava pātra (a small bowl), an addha-kuḍava pātra (half a small bowl), a keyūraka (armlet), an addha-keyūraka (half an armlet), a kāya-bandhana (belt), a samatha-sthāpana (meditation cushion), a cīvara-bandhana (robe tie), an udaka-bhājana (water pot), a pātra-kośa (bowl bag), a chatra-vījanī (umbrella and fan), and upāhana (shoes), like these various items needed by bhikkhus, and they were taken to Veṇuvana (Bamboo Grove) to be donated to the Saṅgha (monastic community). The bhikkhus did not accept them, saying, 『The Buddha has not allowed us to accept items needed by bhikkhus after the summer retreat (vassa-āvāsa) ends and during Pravāraṇā.』 Therefore, they reported this matter to the Buddha. The Buddha said, 『It is allowed to accept items needed by bhikkhus after the summer retreat ends and during Pravāraṇā.』 At that time, some śrāmaṇeras (novice monks) came to ask for a share of the items needed by bhikkhus, but the bhikkhus did not give it to them, saying to the śrāmaṇeras, 『The Buddha allowed giving a share of robes to śrāmaṇeras after the summer retreat ends and during Pravāraṇā, but he did not allow giving a share of items needed by bhikkhus to śrāmaṇeras.』 Therefore, they reported this matter to the Buddha. The Buddha said, 『It should be given.』 The bhikkhus thought, 『The Buddha said 「It should be given,」 but how much should be given?』 They reported to the Buddha. The Buddha said, 『Whether the śrāmaṇeras are standing, sitting, or in order, if the dānapati (donor) donates by hand, whatever amount belongs to the śrāmaṇeras. If the dānapati does not specify, then divide it into four parts, and give the fourth part to the śrāmaṇeras.』
The Buddha was in Śrāvastī. Bhadanta (Venerable) Nanda was observing the retreat in two places, for the sake of receiving donations. The bhikkhus did not know where to distribute the robes. They reported to the Buddha. The Buddha said, 『Distribute them at the place where the retreat was observed.』 The bhikkhus said, 『He observed the retreat in two places.』 The Buddha said, 『Where did he stay for more days?』 They replied, 『The number of days is equal in both places.』 The Buddha said, 『Where was the Pravāraṇā held?』 They replied, 『The Pravāraṇā was held in both places.』 The Buddha said, 『Where was the Pravāraṇā held first? Distribute the robes there.』
The Buddha was in Śrāvastī. Bhadanta Nanda, one month after the summer retreat, went around the vihāras (monasteries), wanting to know where the bhikkhus observing the retreat received more robes and items, and he went to the places where there were more donations. The bhikkhus saw him from afar, got up to greet him, prepared a seat for him to sit down, and asked each other if they were well. After a brief silence, he said to the bhikkhus, 『Venerable elders! The Saṅgha in this residence』
得佈施衣不？」諸比丘言：「得。」「分未？」答言：「未分。」言：「持來！是間分。」諸比丘持來，著跋難陀前分，分已上座取分欲去。跋難陀言：「大德小待。」問言：「有何等事？」答言：「但小待。」跋難陀能說法，雜語、好語、無盡語，如是好語說法，上座聞法大歡喜。愛法故語跋難陀：「我衣分屬汝。」如是第二、第三上座亦如是，一切僧衣分盡與跋難陀。如是一處、兩處、三處多得衣，大幞持入祇林。諸比丘祇林門間空地經行，遙見來自共相語：「跋難陀釋子來，耐羞人多作見聞疑惡，多取衣幞來。」漸近，諸比丘問：「是諸衣何處得？」答言：「與諸比丘廣說法故得。」諸比丘少欲知足行頭陀，訶責：「何以名比丘，余處安居余處受衣分？」諸比丘種種因緣訶已具白佛。佛以是事集僧，集僧已，佛知故問跋難陀：「汝實爾不？」答言：「實爾。」佛種種因緣訶：「何以名比丘，余處安居余處受衣分？」爾時佛但呵，未為比丘結戒。
佛在憍薩羅國，一住處與大比丘僧安居。是國中諸居士，見僧多家家與比丘僧衣，若別房衣亦后安居衣。佛后歲祇林中夏安居，是住處有兩老比丘安居。諸居士思惟：「我等施僧如舊令事不廢，諸比丘得佈施，我等得福。」諸居士送多衣物，如本法與住處僧。是二
【現代漢語翻譯】 現代漢語譯本 『可以接受佈施的衣服嗎？』眾比丘回答：『可以。』『分了嗎？』回答說：『還沒分。』（跋難陀）說：『拿來！在這裡分。』眾比丘拿來，放在跋難陀（Bhadanta）(尊者)面前分，分完后，上座(長老)取了自己的那份準備離開。跋難陀說：『大德(尊者)，請稍等。』上座問：『有什麼事？』回答說：『只是稍等。』跋難陀能說法，說各種各樣的話，好聽的話，說不完的話，就這樣用好聽的話說法，上座聽了法非常歡喜。因為喜愛佛法，就對跋難陀說：『我這份衣服給你了。』像這樣，第二位、第三位上座也這樣，所有僧眾分到的衣服都給了跋難陀。像這樣，在一個地方、兩個地方、三個地方多次得到衣服，用大包裹拿著進入祇樹給孤獨園(Jetavana)。眾比丘在祇樹給孤獨園門口的空地上經行，遠遠地看見他來了，互相說道：『跋難陀釋子(Sakyan son Bhadanta)來了，這個不知羞恥的人，經常做讓人見聞後起疑的惡事，拿了這麼多衣服來。』漸漸走近，眾比丘問：『這些衣服是從哪裡得到的？』回答說：『因為給眾比丘廣泛說法而得到的。』眾比丘少欲知足，奉行頭陀行(ascetic practices)，呵斥道：『怎麼能叫比丘呢，在別處安居，又在別處接受衣服的分配？』眾比丘用各種因緣呵斥完畢，詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問跋難陀：『你真的這樣做了嗎？』回答說：『確實如此。』佛陀用各種因緣呵斥道：『怎麼能叫比丘呢，在別處安居，又在別處接受衣服的分配？』當時佛陀只是呵斥，還沒有為比丘制定戒律。 佛陀在憍薩羅國(Kosala)，在一個住處與眾多比丘僧一起安居。這個國家中的各位居士，看到僧眾很多，每家每戶都給比丘僧供養衣服，有的是單獨房間的供養，也有的是安居結束后的供養。佛陀第二年在祇樹給孤獨園中夏安居，這個住處有兩位年老的比丘安居。各位居士心想：『我們供養僧眾像以前一樣，讓這件事不中斷，眾比丘得到佈施，我們也能得到福報。』各位居士送來很多衣物，像往常一樣供養給住處的僧眾。這兩位
【English Translation】 English version 『Is it permissible to accept donated robes?』 The bhikkhus (monks) replied, 『It is.』 『Have they been distributed?』 They answered, 『Not yet.』 (Bhadanta) said, 『Bring them here! Distribute them here.』 The bhikkhus brought them and placed them before Bhadanta for distribution. After the distribution, the senior monk (elder) took his share and was about to leave. Bhadanta said, 『Venerable sir, please wait a moment.』 The senior monk asked, 『What is the matter?』 He replied, 『Just wait a moment.』 Bhadanta was skilled in teaching the Dharma (teachings), speaking various kinds of words, pleasant words, and endless words. In this way, he taught the Dharma with pleasant words, and the senior monk was very pleased to hear it. Because he loved the Dharma, he said to Bhadanta, 『I give my share of the robe to you.』 In this way, the second and third senior monks also did the same. All the robes distributed to the Sangha (monastic community) were given to Bhadanta. In this way, he received robes in one place, two places, and three places multiple times, carrying them into Jetavana (Jeta's Grove) in a large bundle. The bhikkhus were walking back and forth in the open space at the entrance of Jetavana, and seeing him coming from afar, they said to each other, 『Bhadanta, the Sakyan son (Sakyan son Bhadanta), is coming. This shameless person often does evil deeds that cause doubt when seen or heard, and he is bringing so many robes.』 Gradually approaching, the bhikkhus asked, 『Where did you get these robes?』 He replied, 『I got them because I extensively taught the Dharma to the bhikkhus.』 The bhikkhus, content with little and practicing the dhuta (ascetic practices), rebuked him, 『How can you be called a bhikkhu, residing in one place and receiving the distribution of robes in another?』 After the bhikkhus had rebuked him with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha. After assembling the Sangha, the Buddha knowingly asked Bhadanta, 『Is it true that you did this?』 He replied, 『It is true.』 The Buddha rebuked him with various reasons, 『How can you be called a bhikkhu, residing in one place and receiving the distribution of robes in another?』 At that time, the Buddha only rebuked him and had not yet established precepts (rules) for the bhikkhus. The Buddha was in Kosala (Kingdom of Kosala), residing in one place with a large Sangha of bhikkhus. The laypeople (householders) in this country, seeing that there were many monks, each household offered robes to the Sangha, some as offerings for individual rooms, and others as offerings after the retreat. The following year, the Buddha observed the summer retreat in Jetavana. In that residence, there were two elderly bhikkhus observing the retreat. The laypeople thought, 『Let us offer to the Sangha as before, so that this practice does not cease. The bhikkhus will receive donations, and we will gain merit.』 The laypeople sent many items of clothing, offering them to the Sangha in the residence as usual. These two
老比丘思惟：「是諸衣多我等人少，若分知當得何等罪？」心疑不分。是時跋難陀，夏后月按行諸精舍，欲知何處安居比丘多得衣物佈施？跋難陀思惟：「佛往年安居處，是中必有多衣施。」即往彼住處。二老比丘遙見來，起迎與坐處，共相問訊樂不樂？小默然問言：「是中住處僧，得佈施衣物不？」答言：「得。」問：「分未？」答：「未分。」問言：「何故不分？」答言：「是諸衣多，我等人少，若分知當得何等罪？心疑不分。」跋難陀言：「汝不分好，若分知汝得何罪。」二老比丘問：「汝能分不？」答言：「能。是中應作羯磨。」即持諸衣物來置前。跋難陀分作三聚，是二比丘間著一聚，自二聚間立言：「汝聽作羯磨。」
「汝二人一聚， 如是汝有三； 兩聚並及我， 如是我有三。」
問：「是羯磨好不？」答言：「善！」跋難陀大擔衣去。彼言：「大德上座，我等諸衣物未分。」跋難陀言：「我與汝分，知法人應與一好衣。」彼言：「當與。」跋難陀是聚中取一大價衣著一處，余與分作二分已，自擔多衣幞入祇林。諸比丘門間空地經行，遙見來自共相語：「是跋難陀無羞人，多作見聞疑惡，多取諸衣幞。」遂近來至，諸比丘言：「跋難陀！是諸衣何處得？」跋難陀具說向諸比丘。有比丘
【現代漢語翻譯】 現代漢語譯本 老比丘心想：『這些衣服很多，我們人很少，如果分了，會得到什麼罪過嗎？』心中疑惑，所以沒有分。當時，跋難陀（Bhadanta），在夏安居結束后的月份里巡視各個精舍，想知道哪裡安居的比丘得到較多的衣物佈施。跋難陀心想：『佛陀往年安居的地方，那裡一定有很多衣物佈施。』就前往那個住處。兩位老比丘遠遠地看見他來，起身迎接，給他座位，互相問候是否安樂。稍微沉默后，跋難陀問道：『這裡住的僧眾，得到佈施的衣物嗎？』老比丘回答說：『得到了。』跋難陀問：『分了嗎？』老比丘答：『還沒分。』跋難陀問：『為什麼不分呢？』老比丘回答說：『這些衣服很多，我們人很少，如果分了，會得到什麼罪過嗎？心中疑惑，所以沒有分。』跋難陀說：『你們不分也好，如果分了，你們會得到什麼罪過。』兩位老比丘問：『你能分嗎？』跋難陀回答說：『能。這裡應該作羯磨（Karma，佛教儀式）。』隨即把所有衣物拿來放在面前。跋難陀把衣物分成三堆，在兩個老比丘之間放一堆，自己在兩堆之間站立，說：『你們聽我作羯磨。』 『你們二人一堆， 這樣你們有三堆； 兩堆加上我這一堆， 這樣我有三堆。』 跋難陀問：『這個羯磨好不好？』老比丘回答說：『好！』跋難陀挑了一大擔衣服走了。老比丘們說：『大德上座，我們的衣物還沒分完。』跋難陀說：『我已經給你們分了，知道法的人應該給一件好衣服。』老比丘們說：『應該給。』跋難陀從那堆衣服中取出一件價值很高的衣服放在一邊，剩下的分成兩份，自己挑著很多衣服包袱進入祇林（Jetavana）。眾比丘在門間的空地上經行，遠遠地看見他來，互相議論說：『這個跋難陀真是個無恥的人，經常製造見聞疑惡，拿走那麼多衣服包袱。』等到跋難陀走近，眾比丘問：『跋難陀！這些衣服是從哪裡得到的？』跋難陀把事情的經過詳細地告訴了眾比丘。有些比丘
【English Translation】 English version The old Bhikkhu (Buddhist monk) thought: 'These clothes are many, and we are few. If we divide them, what kind of offense will we incur?' Doubting in their hearts, they did not divide them. At that time, Bhadanta (Bhadanta, a respectful title for a Buddhist monk), in the month after the summer retreat, was inspecting the various monasteries, wanting to know where the Bhikkhus in residence received more offerings of clothing. Bhadanta thought: 'The place where the Buddha resided in previous years must have many offerings of clothing.' So he went to that residence. The two old Bhikkhus saw him coming from afar, rose to greet him, offered him a seat, and inquired about each other's well-being. After a brief silence, Bhadanta asked: 'Do the Sangha (Buddhist monastic order) residing here receive offerings of clothing?' The old Bhikkhus replied: 'They do.' Bhadanta asked: 'Have they been divided?' The old Bhikkhus replied: 'Not yet.' Bhadanta asked: 'Why haven't they been divided?' The old Bhikkhus replied: 'These clothes are many, and we are few. If we divide them, what kind of offense will we incur? Doubting in our hearts, we have not divided them.' Bhadanta said: 'It is good that you have not divided them, for if you had divided them, what offense would you have incurred?' The two old Bhikkhus asked: 'Can you divide them?' Bhadanta replied: 'I can. A Karma (Karma, Buddhist ritual) should be performed here.' Immediately, he brought all the clothing and placed it before them. Bhadanta divided the clothing into three piles, placing one pile between the two old Bhikkhus, and standing between the two piles himself, he said: 'Listen to me performing the Karma.' 'You two are one pile, Thus you have three piles; Two piles plus my pile, Thus I have three piles.' Bhadanta asked: 'Is this Karma good or not?' The old Bhikkhus replied: 'Good!' Bhadanta carried away a large load of clothing. The old Bhikkhus said: 'Venerable Elder, our clothing has not been completely divided.' Bhadanta said: 'I have divided it for you. One who knows the Dharma (Buddhist teachings) should be given a good piece of clothing.' The old Bhikkhus said: 'It should be given.' Bhadanta took a very valuable piece of clothing from that pile and set it aside, dividing the rest into two portions, and then carried many bundles of clothing into Jetavana (Jetavana). The Bhikkhus were walking in the open space between the gates, and seeing him coming from afar, they discussed among themselves: 'This Bhadanta is a shameless person, often creating evil through what he sees, hears, and suspects, and taking away so many bundles of clothing.' When Bhadanta approached, the Bhikkhus asked: 'Bhadanta! Where did you get these clothes?' Bhadanta told the Bhikkhus in detail what had happened. Some Bhikkhus
少欲知足行頭陀，聞是事心慚愧，訶責：「何以名比丘，故奪老比丘物？」諸比丘種種因緣訶已具白佛。佛以是事集僧，集僧已，佛知故問跋難陀：「汝實爾不？」答言：「實爾。」佛種種因緣訶：「何以名比丘，故奪老比丘物？」佛種種因緣訶已告諸比丘：「是跋難陀，非但今世奪，前世亦奪。是事聽。乃過去世一河曲中有二獺，河中得大鯉魚不能分，是二獺一面住守之。有野干來欲飲水，見言：『外甥！是中作何等？』獺言：『阿舅！是河曲中得此鯉魚，不能分。汝能分不？』野干言：『能。是中應說偈。』野干分作三分，問獺：『汝誰喜入淺？』答言：『是獺。』『誰能入深？』答言：『是獺。』野干言：『聽我說偈：
「『「入淺應與尾， 入深應與頭； 中間身肉分， 應與知法者。」』
「野干銜魚身，雌者來說偈問：
「『汝何處銜來？ 滿口河中得； 如是無頭尾， 鯉魚好肉食。』
「雄野干說偈答：
「『人有相言擊， 不知分別法； 能知分別者， 如官藏所得。 無頭尾鯉魚， 是故我得食。』」
佛語諸比丘：「時二獺者，二老比丘是。野干者，跋難陀是。是跋難陀前世曾奪，今世復奪。」佛種種因緣呵跋難陀已，告諸比丘：
【現代漢語翻譯】 現代漢語譯本 （佛陀教導）少欲知足，奉行頭陀行（dhūtaṅga，一種苦行），聽到這件事（跋難陀奪取老比丘財物），內心感到慚愧，呵斥道：『怎麼能叫比丘（bhikkhu，出家修行者），竟然搶奪老比丘的財物？』眾比丘用種種理由責備跋難陀后，詳細地稟告了佛陀。佛陀因為這件事召集僧眾，召集僧眾后，佛陀明知故問跋難陀：『你真的做了這種事嗎？』跋難陀回答說：『確實做了。』佛陀用種種理由責備他：『怎麼能叫比丘，竟然搶奪老比丘的財物？』佛陀用種種理由責備后，告訴眾比丘：『這個跋難陀，不只是今生搶奪，前世也搶奪。你們仔細聽。過去世，有一條河的彎曲處，有兩隻水獺，在河裡得到一條大鯉魚，但無法分配。這兩隻水獺就在一邊守護著它。這時，來了一隻野狐想要喝水，看見它們就說：『外甥！你們在這裡做什麼？』水獺回答說：『舅舅！我們在這河彎里得到這條鯉魚，但無法分配，您能幫我們分嗎？』野狐說：『能。這裡應該用偈頌來說明。』野狐將鯉魚分成三份，問水獺：『你們誰喜歡進入淺水？』水獺回答說：『這隻水獺。』『誰能進入深水？』水獺回答說：『這隻水獺。』野狐說：『聽我說偈頌： 『「入淺的應該給尾巴，進入深的應該給頭；中間的身體和肉，應該給懂得分法的人。」』 野狐叼著魚身，母野狐來說偈頌問道： 『你從哪裡叼來的？滿口都是從河裡得到的；像這樣沒有頭尾的，鯉魚肉真好吃。』 雄野狐說偈頌回答： 『人有互相爭吵，不知道分辨的方法；能知道分辨的人，就像官府藏起來的寶物一樣。沒有頭尾的鯉魚，所以才被我吃掉了。』』 佛陀告訴眾比丘：『當時的兩隻水獺，就是現在的兩位老比丘。那隻野狐，就是跋難陀。這個跋難陀前世曾經搶奪，今生又搶奪。』佛陀用種種理由責備跋難陀后，告訴眾比丘：
【English Translation】 English version （The Buddha taught）Practicing frugality and contentment, and observing dhūtaṅga (ascetic practices), upon hearing of this matter (Bhadanta seizing the possessions of an elderly bhikkhu), he felt ashamed and rebuked him: 'How can you be called a bhikkhu (monk), yet rob an elderly bhikkhu of his belongings?' The bhikkhus, having reproached Bhadanta with various reasons, reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha (monastic community). Having gathered the Sangha, the Buddha knowingly asked Bhadanta: 'Did you really do such a thing?' Bhadanta replied: 'Indeed, I did.' The Buddha rebuked him with various reasons: 'How can you be called a bhikkhu, yet rob an elderly bhikkhu of his belongings?' After rebuking him with various reasons, the Buddha told the bhikkhus: 'This Bhadanta not only robs in this life, but also robbed in a previous life. Listen carefully. In the past, in a bend of a river, there were two otters who caught a large carp in the river but could not divide it. The two otters stayed on one side, guarding it. At this time, a jackal came wanting to drink water, saw them, and said: 'Nephews! What are you doing here?' The otters replied: 'Uncle! We caught this carp in this river bend, but we cannot divide it. Can you help us divide it?' The jackal said: 'Yes, I can. We should explain this with verses here.' The jackal divided the carp into three parts and asked the otters: 'Which of you likes to enter shallow water?' The otters replied: 'This otter.' 'Who can enter deep water?' The otters replied: 'This otter.' The jackal said: 'Listen to my verse: '「The one who enters shallow water should get the tail, the one who enters deep water should get the head; the body and meat in the middle should be given to the one who knows how to divide.」』 The jackal carried the fish body away, and the female jackal came and asked in verse: 'Where did you get it from? Your mouth is full of what you got from the river; like this, without head or tail, the carp meat is so delicious.' The male jackal replied in verse: 'People have quarrels, not knowing the method of distinguishing; the one who knows how to distinguish is like a treasure hidden by the government. The carp without head or tail is why I get to eat it.'』 The Buddha told the bhikkhus: 'The two otters at that time were the two elderly bhikkhus of now. That jackal was Bhadanta. This Bhadanta robbed in a previous life, and robs again in this life.' After the Buddha rebuked Bhadanta with various reasons, he told the bhikkhus:
「從今日是處安居，不應余處受衣分。若受，得突吉羅罪。」
有一住處一比丘夏安居，是中諸人為夏安居僧故，佈施諸衣應分物。雖諸人為夏安居僧故佈施諸衣物，一比丘獨夏安居應得受。二比丘、三比丘、四比丘亦如是。有住處、無住處亦如是。無聚落阿練若亦如是。
有一住處一比丘夏安居，是中諸人為客比丘故，多佈施僧諸衣物應分物。雖諸人為客比丘故多佈施僧諸衣，現前僧應分物。是一比丘夏安居，是衣應獨受。如是二比丘、三比丘、四比丘亦爾。有住處、無住處亦如是。無聚落阿練若處亦如是。
「若自恣竟僧破，應與夏安居衣分不？」佛言：「應與。」「自恣竟被舉比丘，應與衣分不？」佛言：「不應與。」「自恣竟有比丘至彼朋黨，應與安居衣分不？」佛言：「若至如法眾中應與。」「自恣竟有比丘自言：『我白衣。』應與夏安居衣分不？」佛言：「不應與。」「自恣竟有比丘自言：『我是沙彌。』應與夏安居衣分不？」佛言：「應與沙彌分。」「自恣竟有比丘自言：『我非比丘。』應與夏安居衣分不？」佛言：「不應與。」「若言：『我外道、不見擯、不作擯、惡邪、不除擯、不共住、種種不共住。』自言：『犯邊罪、本白衣、不能男、污比丘尼越濟人、殺父母、殺阿羅漢、
【現代漢語翻譯】 現代漢語譯本： 『從今天開始就在這裡安居，不應該在其他地方接受衣物分配。如果接受了，就犯了突吉羅罪（Dukkata，一種輕罪）。』
在一個住處，一個比丘（Bhikkhu，佛教僧侶）進行夏季安居（Vassa，雨季的閉關修行），住處里的人爲了夏季安居的僧眾，佈施各種衣物，這些衣物應該進行分配。即使人們是爲了夏季安居的僧眾而佈施衣物，如果只有一個比丘進行夏季安居，他也應該得到這些衣物。兩個比丘、三個比丘、四個比丘的情況也是如此。有住處和沒有住處的情況也是如此。沒有村落的阿練若（Aranya，寂靜的修行場所）也是如此。
在一個住處，一個比丘進行夏季安居，住處里的人爲了客比丘的緣故，大量佈施僧眾各種衣物，這些衣物應該進行分配。即使人們是爲了客比丘的緣故而大量佈施僧眾衣物，現前僧眾應該分配這些衣物。如果只有一個比丘進行夏季安居，這些衣物應該由他獨自接受。兩個比丘、三個比丘、四個比丘的情況也是如此。有住處和沒有住處的情況也是如此。沒有村落的阿練若處也是如此。
『如果自恣（Pavarana，解夏儀式）結束后僧團分裂，應該給予夏季安居的衣物分配嗎？』佛陀說：『應該給予。』『自恣結束后被舉罪的比丘，應該給予衣物分配嗎？』佛陀說：『不應該給予。』『自恣結束後有比丘來到這裡結黨營私，應該給予安居衣物分配嗎？』佛陀說：『如果來到如法的僧眾中，就應該給予。』『自恣結束後有比丘自己說：『我是白衣（在家居士）。』應該給予夏季安居的衣物分配嗎？』佛陀說：『不應該給予。』『自恣結束後有比丘自己說：『我是沙彌（Sramanera，見習僧）。』應該給予夏季安居的衣物分配嗎？』佛陀說：『應該給予沙彌的分配。』『自恣結束後有比丘自己說：『我不是比丘。』應該給予夏季安居的衣物分配嗎？』佛陀說：『不應該給予。』『如果他說：『我是外道、沒有被擯棄、不應該被擯棄、邪惡、不去除擯棄、不共同居住、種種不共同居住。』自己說：『犯了邊罪（Parajika，最嚴重的罪行）、原本是白衣、不能人道、玷污了比丘尼、越濟人、殺害父母、殺害阿羅漢（Arhat，已證悟的聖者），』
【English Translation】 English version: 'From today, reside here and do not receive the distribution of robes elsewhere. If you do, you incur a Dukkata (a minor offense).'
In one dwelling place, one Bhikkhu (Buddhist monk) observes the Vassa (rain retreat). The people there, for the sake of the Sangha (monastic community) observing the Vassa, donate various robes and items that should be distributed. Even though the people donate robes for the Sangha observing the Vassa, if only one Bhikkhu observes the Vassa, he should receive those robes. The same applies to two Bhikkhus, three Bhikkhus, and four Bhikkhus. The same applies to places with dwellings and places without dwellings. The same applies to Aranyas (secluded places for practice) without villages.
In one dwelling place, one Bhikkhu observes the Vassa. The people there, for the sake of visiting Bhikkhus, donate many robes and items to the Sangha that should be distributed. Even though the people donate many robes to the Sangha for the sake of visiting Bhikkhus, the present Sangha should distribute these items. If one Bhikkhu observes the Vassa, he should receive these robes alone. The same applies to two Bhikkhus, three Bhikkhus, and four Bhikkhus. The same applies to places with dwellings and places without dwellings. The same applies to Aranya places without villages.
'If the Sangha breaks up after the Pavarana (end of the rain retreat ceremony), should the distribution of robes for the Vassa be given?' The Buddha said, 'It should be given.' 'Should a Bhikkhu who has been accused after the Pavarana be given the distribution of robes?' The Buddha said, 'It should not be given.' 'If a Bhikkhu comes to join a faction after the Pavarana, should the distribution of robes for the Vassa be given?' The Buddha said, 'If he comes to a lawful Sangha, it should be given.' 'If a Bhikkhu says after the Pavarana, 'I am a layman (a householder),' should the distribution of robes for the Vassa be given?' The Buddha said, 'It should not be given.' 'If a Bhikkhu says after the Pavarana, 'I am a Sramanera (novice monk),' should the distribution of robes for the Vassa be given?' The Buddha said, 'The Sramanera's share should be given.' 'If a Bhikkhu says after the Pavarana, 'I am not a Bhikkhu,' should the distribution of robes for the Vassa be given?' The Buddha said, 'It should not be given.' 'If he says, 'I am a heretic, not expelled, should not be expelled, evil, not removing expulsion, not living together, various ways of not living together.' He says, 'Committed a Parajika (defeating offense), originally a layman, impotent, defiled a Bhikkhuni (nun), rescued someone, killed parents, killed an Arhat (enlightened being),'
破僧、噁心出佛身血。』如是人等應與夏安居衣分不？」佛言：「不應與。」「自恣竟有比丘遊行至他國，應與夏安居衣分不？」佛言：「有應與有不應與，與者知當還，不與者知不還。若囑人取者，一切衣分應與。不囑人取者不應與。受囑者，一切僧使應代作。」
十誦律卷第二十七 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第二十八(第四誦之八)
後秦北印度三藏弗若多羅譯七法中衣法第七之下
佛語比丘：「佈施有八種。何等八？一、界佈施；二、依止佈施；三、制限佈施；四、給得佈施；五、僧得佈施；六、現前得佈施；七、夏安居得佈施；八、指示得佈施。」◎
◎云何名界佈施？有一人言：「是衣佈施是中住處僧。」夏后月受迦絺那衣，是衣誰應受？佛言：「雖夏后月受迦絺那衣，若比丘入是界內者應受。」是名界得佈施。
云何名依止佈施？如多比丘多住處作內界，夏安居自恣竟捨本界，結僧坊垣壁作內界。是中諸人為夏安居眾僧故，佈施諸衣、應分物，是衣誰應受？佛言：「雖捨本界，是諸比丘本多住處作界內夏安居，是衣物諸比丘盡應分。」是為依止得佈施。
云何制限佈施？有一住處有二部比丘僧夏安居，有受法眾、有不受
【現代漢語翻譯】 現代漢語譯本：『破僧（破壞僧團）、噁心出佛身血（懷著惡意傷害佛陀的身體）。』像這樣的人，應該給他們夏安居（Varṣā）的衣物分配嗎？」佛說：「不應該給。」「自恣（Pravāraṇā）結束后，有比丘到其他國家，應該給他們夏安居的衣物分配嗎？」佛說：「有應該給的，有不應該給的。應該給的，是因為知道他們會回來；不應該給的，是因為知道他們不會回來。如果囑託別人代為領取，所有的衣物分配都應該給。如果不囑託別人代為領取，就不應該給。接受囑託的人，一切僧團的事務都應該代為處理。」
《十誦律》卷第二十七 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第二十八(第四誦之八)
後秦北印度三藏弗若多羅譯七法中衣法第七之下
佛告訴比丘們：「佈施有八種。是哪八種？一、界佈施（kṣetra-dāna）；二、依止佈施（āśraya-dāna）；三、制限佈施（maryādā-dāna）；四、給得佈施（datvā-dāna）；五、僧得佈施（saṃgha-dāna）；六、現前得佈施（pratyakṣa-dāna）；七、夏安居得佈施（varṣā-dāna）；八、指示得佈施（diśā-dāna）。」
什麼是界佈施？有一個人說：『這件衣服佈施給這個住處中的僧團。』夏安居結束后，接受迦絺那衣（Kathina），這件衣服應該由誰來接受？佛說：『即使夏安居結束後接受迦絺那衣，如果有比丘進入這個界限內，就應該接受。』這叫做界得佈施。
什麼是依止佈施？如果很多比丘在很多住處設立內界，夏安居自恣結束后，捨棄原來的界限，圍繞僧坊的墻壁設立內界。這些人爲了夏安居的僧眾，佈施各種衣物、應分配的物品，這些衣物應該由誰來接受？佛說：『即使捨棄了原來的界限，這些比丘原本在很多住處設立界限內夏安居，這些衣物應該由所有這些比丘來分配。』這叫做依止得佈施。
什麼是制限佈施？如果一個住處有兩部分比丘僧團夏安居，一部分是受法的僧眾，一部分是不受法的僧眾。
【English Translation】 English version: 『He breaks the Sangha (monastic community), with malicious intent draws blood from the body of the Buddha.』 Should such persons be given a share of the Varṣā (Rain Retreat) robes?』 The Buddha said, 『They should not be given.』 『After the Pravāraṇā (invitation), if a Bhikṣu (monk) goes to another country, should he be given a share of the Varṣā robes?』 The Buddha said, 『There are those who should be given, and those who should not be given. Those who should be given are those who are known to return; those who should not be given are those who are known not to return. If he entrusts someone to take it, all the robe shares should be given. If he does not entrust someone to take it, it should not be given. The one who receives the entrustment should act on behalf of all the Sangha's affairs.』
Vinaya in Ten Recitations, Scroll 27 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 28 (Eighth of the Fourth Recitation)
Translated by Tripiṭaka Punyatara from North India of the Later Qin Dynasty, Seventh of the Robe Laws in the Seven Laws, the Lower Part
The Buddha told the Bhikṣus (monks): 『There are eight kinds of giving. What are the eight? First, kṣetra-dāna (field-giving); second, āśraya-dāna (support-giving); third, maryādā-dāna (limited-giving); fourth, datvā-dāna (giving-having-given); fifth, saṃgha-dāna (Sangha-giving); sixth, pratyakṣa-dāna (present-giving); seventh, varṣā-dāna (rain-retreat-giving); eighth, diśā-dāna (direction-giving).』
What is kṣetra-dāna (field-giving)? There is a person who says: 『This robe is given to the Sangha (monastic community) in this dwelling place.』 After the Varṣā (Rain Retreat), the Kathina (robe-making ceremony) is received, who should receive this robe? The Buddha said: 『Even though the Kathina is received after the Varṣā, if a Bhikṣu (monk) enters within this boundary, he should receive it.』 This is called kṣetra-dāna (field-giving).
What is āśraya-dāna (support-giving)? If many Bhikṣus (monks) in many dwelling places establish an inner boundary, and after the Varṣā (Rain Retreat) Pravāraṇā (invitation), abandon the original boundary, and establish an inner boundary around the walls of the Sangha monastery. These people, for the sake of the Sangha during the Varṣā, give various robes and items to be distributed, who should receive these robes? The Buddha said: 『Even though they have abandoned the original boundary, these Bhikṣus originally established the Varṣā within the boundary in many dwelling places, all these Bhikṣus should distribute these robes and items.』 This is called āśraya-dāna (support-giving).
What is maryādā-dāna (limited-giving)? If in one dwelling place there are two groups of Bhikṣu Sangha (monastic community) observing the Varṣā (Rain Retreat), one part is the Sangha who receive the Dharma, and one part is those who do not.
法眾。是眾僧夏安居竟，作如是制限：「此族佈施我等受，彼族佈施汝等受。此家佈施我等受，彼家佈施汝等受。是間行處佈施我等受，彼間行處佈施汝等受。是間聚落佈施我等受，彼間聚落佈施汝等受。是間去處聚落佈施我等受，彼間去處聚落佈施汝等受。是間街巷多人處佈施我等受，彼間街巷多人處佈施汝等受。」是中諸人為夏安居僧故，捉上座手佈施，與僧諸衣、應分物，白佛言：「是衣物誰應受？」佛言：「隨何部作上座，是物應屬一部。」「若檀越捉第一上座手、第二上座手言：『是物施僧。』是物應屬誰？」答言：「二上座是一部上座，應屬一部。」「若二上座各是一部，應屬二部，云何應分？」答言：「次第等分四分，第四分應與沙彌。」是名制限得佈施。
云何給得佈施？若為人作佈施，為因緣作佈施：月八日、二十三日、十四日、二十九日、十五日、三十日、十六日、月一日，乃至布薩時一錢給某處，是諸物給處與，是為給得佈施。
云何僧得佈施？是住處有檀越言：「是衣與住處僧。」是時夏后月，是住處不受迦絺那衣，白佛：「是衣誰應受？」佛言：「夏后月是住處，雖不受迦絺那衣，諸比丘是中住處住，是衣應屬。」是為僧得佈施。
云何現前得佈施？有檀越言：「是住
【現代漢語翻譯】 現代漢語譯本 法眾（僧團）。這些僧侶夏季安居結束后，作了這樣的限制：『這個家族佈施的，我們僧團接受，那個家族佈施的，你們僧團接受。這家佈施的，我們僧團接受，那家佈施的，你們僧團接受。這個地方行乞得到的佈施，我們僧團接受，那個地方行乞得到的佈施，你們僧團接受。這個聚落佈施的，我們僧團接受，那個聚落佈施的，你們僧團接受。這個方向的聚落佈施的，我們僧團接受，那個方向的聚落佈施的，你們僧團接受。這個街巷人多的地方佈施的，我們僧團接受，那個街巷人多的地方佈施的，你們僧團接受。』 因為這些人是為夏季安居的僧侶佈施的緣故，（如果）他們抓住上座（僧團中資歷最高的僧人）的手進行佈施，給予僧團各種衣物和應得的物品，（然後）稟告佛陀說：『這些衣物應該由誰接受？』 佛陀說：『無論哪個僧團推舉了上座，這些物品就應該屬於這個僧團。』 『如果施主抓住第一上座的手、第二上座的手說：『這些物品佈施給僧團。』這些物品應該屬於誰？』 （佛陀）回答說：『如果兩位上座屬於同一個僧團，就應該屬於同一個僧團。』 『如果兩位上座各自屬於不同的僧團，就應該屬於兩個僧團，應該如何分配？』 （佛陀）回答說：『按順序平均分成四份，第四份應該給沙彌（未受具足戒的出家男子）。』這叫做通過限制而得到的佈施。 什麼是通過指定而得到的佈施？如果爲了某人作佈施，爲了某種因緣作佈施：在每月的初八、二十三、十四、二十九、十五、三十、十六、初一，乃至布薩（齋戒日）時，指定一錢給某個地方，這些物品給予指定的地方，這就是通過指定而得到的佈施。 什麼是僧團得到的佈施？如果居住地有施主說：『這件衣服給予居住地的僧團。』如果這時是夏季安居結束后的月份，這個居住地沒有接受迦絺那衣（一種特殊的僧衣），（他們）稟告佛陀：『這件衣服應該由誰接受？』 佛陀說：『夏季安居結束后的月份，這個居住地，即使沒有接受迦絺那衣，（只要）有比丘（受過具足戒的出家男子）在這個居住地居住，這件衣服就應該屬於他們。』這就是僧團得到的佈施。 什麼是現前得到的佈施？有施主說：『這個住
【English Translation】 English version The Sangha (community of monks). After these monks completed their summer retreat, they made the following restrictions: 'What this family donates, our Sangha receives; what that family donates, your Sangha receives. What this household donates, our Sangha receives; what that household donates, your Sangha receives. What is received as alms in this area, our Sangha receives; what is received as alms in that area, your Sangha receives. What this village donates, our Sangha receives; what that village donates, your Sangha receives. What villages in this direction donate, our Sangha receives; what villages in that direction donate, your Sangha receives. What is donated in this street with many people, our Sangha receives; what is donated in that street with many people, your Sangha receives.' Because these people are donating to the monks for the summer retreat, (if) they hold the hand of the Upajjhaya (most senior monk in the Sangha) to make the donation, giving the Sangha various robes and due items, (then) report to the Buddha, saying: 'Who should receive these robes and items?' The Buddha said: 'Whichever Sangha has appointed an Upajjhaya, these items should belong to that Sangha.' 'If the donor holds the hand of the first Upajjhaya, the second Upajjhaya, and says: 'These items are donated to the Sangha,' to whom should these items belong?' (The Buddha) replied: 'If the two Upajjhayas belong to the same Sangha, they should belong to the same Sangha.' 'If the two Upajjhayas each belong to different Sanghas, they should belong to the two Sanghas. How should they be divided?' (The Buddha) replied: 'Divide them equally into four parts in order, and the fourth part should be given to the Samanera (novice monk).' This is called a donation obtained through restriction. What is a donation obtained through designation? If a donation is made for someone, or a donation is made for a certain cause: on the eighth, twenty-third, fourteenth, twenty-ninth, fifteenth, thirtieth, sixteenth, and first day of the month, or even on the Uposatha (day of fasting), designating one coin to a certain place, these items are given to the designated place. This is a donation obtained through designation. What is a donation obtained by the Sangha? If a donor in a residence says: 'This robe is given to the Sangha of this residence.' If it is the month after the summer retreat, and this residence has not accepted the Kathina robe (a special robe), (they) report to the Buddha: 'Who should receive this robe?' The Buddha said: 'In the month after the summer retreat, even if this residence has not accepted the Kathina robe, (as long as) there are Bhikkhus (fully ordained monks) residing in this residence, this robe should belong to them.' This is a donation obtained by the Sangha. What is a donation obtained in the present? A donor says: 'This resi
處與現前僧。」是時夏后月，是住處受迦絺那衣，白佛言：「是衣誰應受？」佛言：「雖夏后月是住處受迦絺那衣，諸比丘是中住處現在，是衣是輩應屬。」是為現前得佈施。
云何夏安居得佈施？有檀越言：「是衣與是住處夏安居僧。」是時非夏后月，此住處迦絺那衣不受，白佛言：「是衣誰應受？」佛言：「若非夏后月，此住處迦絺那衣不受，諸比丘是中住處夏安居竟，是衣是輩應受。」是為夏安居得佈施。
云何示得佈施？有檀越言：「是衣與耆阇崛山中、若毗婆羅跋首山中、若薩波燒持迦波婆利山中、若薩多般那舊河山中。」白佛：「是衣誰應受？」佛言：「是衣何處示？示處應受。」是為示得佈施。
佛在舍衛國。是時長老意師，夏后月與大比丘僧五百人遊行諸國。以長老意師故，僧大得供養，時食怛缽那種種粥、多諸衣佈施。是時諸比丘如是思惟：「以是長老意師故，僧大得供養，時食怛缽那、多諸衣佈施。」諸比丘往詣意師所問言：「為大德大得供養，時食怛缽那多諸衣物佈施。長老！是衣物誰應受？」長老意師言：「諸長老！如佛毗尼中語：『有一住處一比丘夏安居，諸人雖為客比丘故佈施，僧諸衣應分物。是一比丘獨在此夏安居，是衣應獨受。二比丘、三比丘、四比丘亦如是。
【現代漢語翻譯】 現代漢語譯本： 『處與現前僧。』當時是夏后月（指雨季結束后的一個月），這個住所接受了迦絺那衣（Kāṭhina-cīvara，一種特殊的袈裟），（比丘們）稟告佛陀：『這件衣服應該由誰來接受？』佛陀說：『即使在夏后月這個住所接受了迦絺那衣，只要比丘們現在住在這裡，這件衣服就應該屬於他們。』這被稱為現前得佈施。
什麼是夏安居得佈施？有施主說：『這件衣服給予這個住所夏安居的比丘僧。』當時不是夏后月，這個住所的迦絺那衣沒有被接受，（比丘們）稟告佛陀：『這件衣服應該由誰來接受？』佛陀說：『如果不是夏后月，這個住所的迦絺那衣沒有被接受，那麼住在這個住所夏安居結束的比丘們，這件衣服應該由他們來接受。』這被稱為夏安居得佈施。
什麼是示得佈施？有施主說：『這件衣服給予耆阇崛山（Gṛdhrakūṭa，靈鷲山）中、或者毗婆羅跋首山（Vipulaparvata，毗富羅山）中、或者薩波燒持迦波婆利山（Sarpasoṇḍikāprāgbhāra，蛇腹山）中、或者薩多般那舊河山（Saptaparṇaguhā，七葉窟山）中。』（比丘們）稟告佛陀：『這件衣服應該由誰來接受？』佛陀說：『這件衣服指定給予哪個地方？指定的地方就應該接受。』這被稱為示得佈施。
佛陀在舍衛國（Śrāvastī）。當時長老意師（Elder Ideśvara），在夏后月與五百位大比丘僧侶一起遊歷各國。因為長老意師的緣故，僧團得到了大量的供養，包括時食怛缽那（Tatpanna，酥油）和各種粥，以及大量的衣服佈施。當時比丘們這樣思惟：『因為這位長老意師的緣故，僧團得到了大量的供養，包括時食怛缽那和大量的衣服佈施。』比丘們前往意師處問道：『大德您得到了大量的供養，包括時食怛缽那和大量的衣物佈施。長老！這些衣物應該由誰來接受？』長老意師說：『諸位長老！正如佛陀在律藏中所說：『如果一個住所只有一位比丘夏安居，即使人們爲了客比丘的緣故而佈施，僧團的衣服也應該分給他。如果只有一位比丘獨自在這裡夏安居，這件衣服就應該由他獨自接受。兩位比丘、三位比丘、四位比丘也是如此。』
【English Translation】 English version: 『Belongs to the Sangha present here.』 At that time, it was the month after the rainy season (the month following the summer retreat), and this dwelling received the Kaṭhina-cīvara (a special robe). (The monks) reported to the Buddha: 『Who should receive this robe?』 The Buddha said: 『Even though this dwelling received the Kaṭhina-cīvara in the month after the rainy season, if the monks are currently residing here, this robe should belong to them.』 This is called receiving a donation in the present.
What is receiving a donation after the summer retreat? A donor says: 『This robe is given to the Sangha of monks who observed the summer retreat in this dwelling.』 It was not the month after the rainy season, and the Kaṭhina-cīvara was not accepted by this dwelling. (The monks) reported to the Buddha: 『Who should receive this robe?』 The Buddha said: 『If it is not the month after the rainy season, and the Kaṭhina-cīvara is not accepted by this dwelling, then the monks who have completed the summer retreat in this dwelling should receive this robe.』 This is called receiving a donation after the summer retreat.
What is receiving a donation by designation? A donor says: 『This robe is given to those in Gṛdhrakūṭa (Vulture Peak Mountain), or in Vipulaparvata (Vipula Mountain), or in Sarpasoṇḍikāprāgbhāra (Serpent's Belly Mountain), or in Saptaparṇaguhā (Seven-Leaf Cave Mountain).』 (The monks) reported to the Buddha: 『Who should receive this robe?』 The Buddha said: 『To which place was this robe designated? The place designated should receive it.』 This is called receiving a donation by designation.
The Buddha was in Śrāvastī. At that time, the Elder Ideśvara (Elder Ideśvara), together with five hundred great monks, traveled through various countries in the month after the rainy season. Because of the Elder Ideśvara, the Sangha received a great deal of offerings, including Tatpanna (clarified butter) and various kinds of porridge, as well as many robes. At that time, the monks thought: 『Because of this Elder Ideśvara, the Sangha has received a great deal of offerings, including Tatpanna and many robes.』 The monks went to Ideśvara and asked: 『Venerable Sir, you have received a great deal of offerings, including Tatpanna and many robes. Elder, who should receive these robes?』 The Elder Ideśvara said: 『Venerable Elders! As the Buddha said in the Vinaya: 『If there is only one monk observing the summer retreat in a dwelling, even if people donate for the sake of visiting monks, the robes of the Sangha should be distributed to him. If only one monk is observing the summer retreat here alone, he should receive the robe alone. The same applies to two monks, three monks, and four monks.』
有住處、無住處、無聚落阿練兒處亦爾。』諸長老！汝等如是比衣應受。」如長老意師多亦如是，如長老耶舍、長老耶首陀亦如是。
又一時眾多大上座比丘大迦葉為首，波羅利弗城雍園中住。是時摩竭國一住處，獨一比丘住。是中諸人為夏安居僧故，佈施諸衣應分物。是比丘如是思惟：「是住處諸人為僧故，佈施諸衣應分物。我一人非僧，我當往問長老迦葉等諸上座比丘，是衣物誰應受？」即具以是事問諸長老。諸長老言：「如佛毗尼中說：『有一比丘，一住處夏安居，是諸人為夏安居僧故，佈施諸衣應分物。是一比丘獨夏安居，是衣應受。二比丘、三比丘、四比丘亦如是。有住處、無住處、無聚落、阿練兒處亦爾。如是比衣應受。』」
佛在舍衛國。是時給孤獨兒，字僧迦羅叉，頂結髮故，詣祇林中多設食供養僧。諸比丘大會千二百五十人，諸居士見大眾集，是中為僧故，佈施諸衣、現前僧應分物。舊比丘言：「是夏末月是中受一日成衣，是時佈施夏安居僧應分物。」諸比丘不知當云何？以是白佛。佛言：「雖夏末月受迦絺那衣，是名因緣衣，現前僧應分。」
佛在舍衛國。有阿羅漢比丘般涅槃，為是比丘故，詣祇林中多設食供養僧，諸比丘多會千二百五十人。諸居士見大眾集，是中為僧故，
【現代漢語翻譯】 現代漢語譯本：『有住處、無住處、無聚落的阿練若（Aranya，指遠離人煙的修行場所）處所也是一樣。』諸位長老！你們應當這樣接受分配的衣物。」正如長老意師多（Isidatta）一樣，正如長老耶舍（Yasa）、長老耶首陀（Yasoda）一樣。
又一次，眾多上座比丘，以大迦葉（Mahakasyapa）為首，住在波羅利弗城（Pataliputra）的雍園中。當時，摩揭陀國（Magadha）的一個住處，只有一位比丘居住。那裡的人們爲了夏季安居的僧團，佈施了應該分配的衣物。這位比丘這樣思惟：『這個住處的人們爲了僧團，佈施了應該分配的衣物。我一個人不是僧團，我應當去問長老迦葉等上座比丘，這些衣物應該由誰來接受？』於是詳細地將此事稟告了諸位長老。諸位長老說：『正如佛陀的毗尼（Vinaya，戒律）中所說：『如果有一位比丘，在一個住處夏季安居，那裡的人們爲了夏季安居的僧團，佈施了應該分配的衣物。這位比丘獨自一人夏季安居，這些衣物應當由他接受。兩位比丘、三位比丘、四位比丘也是一樣。有住處、無住處、無聚落的阿練若處所也是一樣。應當這樣接受分配的衣物。』
佛陀在舍衛國（Sravasti）。當時，給孤獨（Anathapindika）的兒子，名叫僧迦羅叉（Samgharaksa），因為頭頂結髮，前往祇樹給孤獨園（Jetavana），大量設齋供養僧團。諸位比丘大會有一千二百五十人，諸位居士看到大眾聚集，爲了僧團，佈施了衣物，這些是現前僧團應該分配的物品。年長的比丘說：『現在是夏末月，在這裡接受一日成衣（Khatina），這時佈施的是夏季安居僧團應該分配的物品。』諸位比丘不知道該怎麼辦，於是將此事稟告了佛陀。佛陀說：『即使在夏末月接受迦絺那衣（Kathina），這也是因緣衣，現前僧團應該分配。』
佛陀在舍衛國。有一位阿羅漢（Arhat）比丘般涅槃（Parinirvana，入滅），爲了這位比丘的緣故，前往祇樹給孤獨園，大量設齋供養僧團，諸位比丘大會有一千二百五十人。諸位居士看到大眾聚集，爲了僧團，
【English Translation】 English version: 『The same applies to places with dwellings, without dwellings, and in Aranya (Aranya, meaning a place of practice far from human habitation) without settlements.』 Elders! You should receive the distributed robes in this way.」 Just as Elder Isidatta (Isidatta) did, just as Elder Yasa (Yasa) and Elder Yasoda (Yasoda) did.
Also, at one time, many senior Bhikkhus (Bhikkhus, monks), with Mahakasyapa (Mahakasyapa) as their leader, were residing in the Yong Garden in Pataliputra (Pataliputra). At that time, in a residence in Magadha (Magadha), there was only one Bhikkhu residing. The people there, for the sake of the Sangha (Sangha, monastic community) observing the summer retreat, donated robes that should be distributed. This Bhikkhu thought: 『The people in this residence, for the sake of the Sangha, donated robes that should be distributed. I am not the Sangha alone, I should ask Elder Kasyapa and other senior Bhikkhus, who should receive these robes?』 So he reported the matter in detail to the elders. The elders said: 『As it is said in the Buddha's Vinaya (Vinaya, monastic rules): 『If there is one Bhikkhu, observing the summer retreat in a residence, and the people there, for the sake of the Sangha observing the summer retreat, donate robes that should be distributed. This Bhikkhu is observing the summer retreat alone, these robes should be received by him. The same applies to two Bhikkhus, three Bhikkhus, and four Bhikkhus. The same applies to places with dwellings, without dwellings, and in Aranya without settlements. The distributed robes should be received in this way.』
The Buddha was in Sravasti (Sravasti). At that time, Anathapindika's (Anathapindika) son, named Samgharaksa (Samgharaksa), because he had a topknot, went to Jetavana (Jetavana), and provided a large alms offering to the Sangha. The Bhikkhus gathered in a great assembly of one thousand two hundred and fifty people, and the lay people, seeing the crowd gathered, donated robes for the sake of the Sangha, which were items that the present Sangha should distribute. The older Bhikkhus said: 『Now it is the last month of summer, and here we are receiving Khatina (Khatina, robes received at the end of the rainy season retreat) robes, and what is being donated at this time is what the Sangha observing the summer retreat should distribute.』 The Bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha said: 『Even if Khatina robes are received in the last month of summer, these are robes related to conditions, and the present Sangha should distribute them.』
The Buddha was in Sravasti. An Arhat (Arhat, enlightened being) Bhikkhu attained Parinirvana (Parinirvana, final passing away), and for the sake of this Bhikkhu, they went to Jetavana, and provided a large alms offering to the Sangha, and the Bhikkhus gathered in a great assembly of one thousand two hundred and fifty people. The lay people, seeing the crowd gathered, for the sake of the Sangha,
佈施諸衣、應現前僧分物。舊比丘言：「夏末月是中受迦絺那衣，是衣施夏安居僧應分。」諸比丘不知當云何？以是事白佛。佛言：「雖夏末月住處受迦絺那衣，是因緣衣現前僧應分。」沙彌來索衣分，諸比丘不與。諸比丘言：「佛說夏安居衣分應與沙彌，隨比丘法物應與沙彌，佛不語因緣衣應與。」以是事白佛。佛言：「聽與。」諸比丘不知與幾許？以是事白佛。佛言：「諸檀越佈施，沙彌若立、若坐、若次第自手佈施，應屬沙彌。若檀越不分別，與作次第分竟，四分與沙彌一分。」
佛在舍衛國。是時給孤獨居士死，故祇林破，諸比丘不知當云何？白佛。佛言：「比丘若可治便如法治。」諸比丘治不能辦，轉破壞，白佛。佛言：「給孤獨居士有子，字僧迦羅叉，應語：『是祇林汝父作，而今傾損，汝能治不？』」諸比丘到語言：「僧迦羅叉！是祇林汝父所作，今日傾損，汝何以不治？」答言：「諸大德！我先知我父十八億金買空地與佛及僧，今日破，此非我事。僧若持祇林與我，我當治。」諸比丘不知當云何？以是事白佛。佛言：「應與。有二人大得福德：一人新起、一人補故，二人俱得無量福德。云何應與？僧迦羅叉著內界中，一比丘應僧中如是唱：『大德僧聽！是祇林無主，僧迦羅叉欲治。若僧時到僧
【現代漢語翻譯】 現代漢語譯本 佈施各種衣物時，應該由現前的僧眾來分配。年長的比丘說：『夏末月是接受迦絺那衣（Kāṣāya，一種僧侶的袈裟）的時候，這件衣服應該分給夏季安居的僧眾。』眾比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『即使夏末月在住處接受了迦絺那衣，這件因緣衣也應該分給現前的僧眾。』沙彌（Śrāmaṇera，佛教中的小沙彌）來索要衣物的份額，眾比丘不給。眾比丘說：『佛陀說過夏季安居的衣物份額應該給沙彌，凡是比丘的法物都應該給沙彌，但佛陀沒有說過因緣衣應該給。』因此事稟告佛陀。佛陀說：『可以給。』眾比丘不知道該給多少，因此事稟告佛陀。佛陀說：『如果檀越（Dānapati，施主）佈施時，沙彌無論是站著、坐著，還是按次序親自佈施，都應該屬於沙彌。如果檀越沒有特別指明，在分配完畢后，將四分之一的份額給沙彌。』
佛陀在舍衛國（Śrāvastī）。當時，給孤獨（Anāthapiṇḍada，一位著名的佛教護法居士）居士去世，導致祇樹給孤獨園（Jetavana-Anāthapiṇḍada-ārāma）破敗，眾比丘不知道該怎麼辦，就稟告了佛陀。佛陀說：『如果比丘可以治理，就依法治理。』眾比丘治理不了，反而更加破壞，就稟告了佛陀。佛陀說：『給孤獨居士有個兒子，名叫僧迦羅叉（Saṃgharakṣa），應該告訴他：『這座祇樹給孤獨園是你父親建造的，現在傾頹損壞，你能否修繕？』』眾比丘就去告訴他：『僧迦羅叉！這座祇樹給孤獨園是你父親建造的，現在傾頹損壞，你為什麼不修繕？』他回答說：『各位大德！我早就知道我父親花了十八億金購買空地，獻給佛陀和僧眾，現在破敗，這不是我的事。如果僧眾把祇樹給孤獨園給我，我就修繕。』眾比丘不知道該怎麼辦，因此事稟告佛陀。佛陀說：『應該給他。有兩個人能獲得巨大的福德：一個是新建造的人，一個是修補舊物的人，這兩人都能獲得無量的福德。應該如何給他呢？僧迦羅叉站在內界中，一位比丘應該在僧眾中這樣宣告：『各位大德僧眾請聽！這座祇樹給孤獨園現在沒有主人，僧迦羅叉想要修繕。如果僧眾認為時機已到，僧眾』
【English Translation】 English version When donating various items of clothing, they should be distributed by the present Saṃgha (community of monks). An older Bhikṣu (monk) said, 'The end of the summer month is the time to receive the Kāṣāya (monk's robe), and this robe should be distributed to the Saṃgha who observed the summer retreat.' The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'Even if the Kāṣāya is received at the residence at the end of the summer month, this conditioned robe should be distributed to the present Saṃgha.' A Śrāmaṇera (novice monk) came to ask for a share of the clothing, but the Bhikṣus did not give it to him. The Bhikṣus said, 'The Buddha said that the share of clothing from the summer retreat should be given to the Śrāmaṇera, and all the Bhikṣu's Dharma items should be given to the Śrāmaṇera, but the Buddha did not say that the conditioned robe should be given.' They reported this matter to the Buddha. The Buddha said, 'It is permissible to give it.' The Bhikṣus did not know how much to give, so they reported this matter to the Buddha. The Buddha said, 'If the Dānapati (donor) donates, whether the Śrāmaṇera is standing, sitting, or donating personally in order, it should belong to the Śrāmaṇera. If the Dānapati does not specify, after the distribution is completed, give one-fourth of the share to the Śrāmaṇera.'
The Buddha was in Śrāvastī (a major city in ancient India). At that time, Anāthapiṇḍada (a wealthy merchant and benefactor of the Buddha) passed away, causing the Jetavana-Anāthapiṇḍada-ārāma (Jetavana Monastery) to fall into disrepair. The Bhikṣus did not know what to do, so they reported it to the Buddha. The Buddha said, 'If the Bhikṣus can manage it, they should manage it according to the Dharma.' The Bhikṣus could not manage it and instead caused more damage, so they reported it to the Buddha. The Buddha said, 'Anāthapiṇḍada has a son named Saṃgharakṣa, and you should tell him, 'This Jetavana-Anāthapiṇḍada-ārāma was built by your father, and now it is dilapidated. Can you repair it?'' The Bhikṣus went and told him, 'Saṃgharakṣa! This Jetavana-Anāthapiṇḍada-ārāma was built by your father, and now it is dilapidated. Why don't you repair it?' He replied, 'Venerable ones! I knew long ago that my father spent eighteen kotis of gold to buy the empty land and offer it to the Buddha and the Saṃgha. Now that it is dilapidated, it is not my concern. If the Saṃgha gives the Jetavana-Anāthapiṇḍada-ārāma to me, I will repair it.' The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'You should give it to him. Two people can gain great merit: one who builds something new and one who repairs something old. Both of them can gain immeasurable merit. How should you give it to him? Saṃgharakṣa should stand within the boundary, and one Bhikṣu should announce in the Saṃgha, 'Venerable Saṃgha, please listen! This Jetavana-Anāthapiṇḍada-ārāma is now without an owner, and Saṃgharakṣa wants to repair it. If the Saṃgha deems it the right time, the Saṃgha'
忍聽，僧祇林無主當與僧迦羅叉治故。如是白。』『大德僧聽！是祇林無主，僧迦羅叉能治。是祇林無主，當與僧迦羅叉治故。誰諸長老忍祇林與僧迦羅叉治者，是長老默然，誰不忍便說。』『僧與竟，祇林無主，僧迦羅叉治，僧忍，默然故，是事如是持。』」
憍薩羅國中一住處一比丘住，春月迦絺那衣訖，是中僧得佈施現前應分物。是比丘如是思惟：「是中住處僧得諸衣物、現前應分物。我一人非僧，我何以不到佛所問：『是衣物誰應受？』」是比丘即到佛所，頭面禮足卻坐一面，須臾具以是事白佛。佛言：「春月迦絺那衣訖。」
憍薩羅國中一住處一比丘住，是中僧得佈施現前僧應分物。「我一人非僧，是衣物應云何受？」佛言：「有一比丘一住處住，諸人為僧故佈施諸衣現前僧應分物。是比丘得此衣，應心生口言：『是衣物僧所得，應分物應屬我，我護我受我用。』如是作是名得羯磨。若余比丘來，不得強索。若不如是作，是比丘此衣不應受；若受得突吉羅罪，亦應共余比丘分。若如是不作者，出界得突吉羅罪，亦應共異比丘分。若有二比丘一住處，當云何分？應展轉分、自受分。云何展轉分？一比丘應如是言：『是衣諸人為僧故佈施，諸衣僧應分物，是邊爾許為我分，即此分與汝長老，是分屬
【現代漢語翻譯】 現代漢語譯本：忍聽，祇樹給孤獨園（Jetavana，又名祇園精舍，是佛陀時期重要的佛教寺院）沒有主人，應當交給僧伽羅剎（Saṃgharakṣa，人名，意為僧護）管理。就這樣稟告。『大德僧眾請聽！這祇樹給孤獨園沒有主人，僧伽羅剎能夠管理。這祇樹給孤獨園沒有主人，應當交給僧伽羅剎管理。哪位長老贊同將祇樹給孤獨園交給僧伽羅剎管理，這位長老就默然不語；哪位不贊同，就請說出來。』僧眾同意了，祇樹給孤獨園沒有主人，由僧伽羅剎管理，僧眾贊同，因為默然不語，這件事就這樣確定下來。" 憍薩羅國（Kosala，古印度十六雄國之一）的一個住處，一位比丘住在那裡，春季縫製迦絺那衣（Kathina，一種特殊的僧衣）完畢，這個住處的僧眾得到佈施的、現前應該分配的物品。這位比丘這樣思忖：『這個住處的僧眾得到了各種衣物、現前應該分配的物品。我一個人不是僧眾，我為什麼不到佛陀那裡去問：『這些衣物應該由誰來接受？』』這位比丘立刻到佛陀那裡，頭面頂禮佛足，然後退坐在一旁，過了一會兒，詳細地將這件事稟告佛陀。佛陀說：『春季縫製迦絺那衣完畢。』 憍薩羅國的一個住處，一位比丘住在那裡，這個住處的僧眾得到佈施的、現前僧眾應該分配的物品。『我一個人不是僧眾，這些衣物應該如何接受？』佛陀說：『有一位比丘在一個住處居住，人們爲了僧眾的緣故佈施各種衣物，這些是現前僧眾應該分配的物品。這位比丘得到這些衣物，應該心裡想、口裡說：『這些衣物是僧眾所得，應該分配的物品應該屬於我，我守護、我接受、我使用。』這樣做了，就叫做得到了羯磨（Karma，業）。如果有其他比丘來，不得強行索取。如果不這樣做，這位比丘不應該接受這些衣物；如果接受了，就犯了突吉羅罪（Dukkata，一種輕罪），也應該和其餘比丘一起分配。如果不如是做，出界就犯了突吉羅罪，也應該和不同的比丘一起分配。如果有兩位比丘在一個住處，應當如何分配？應該輾轉分配、自己接受分配。如何輾轉分配？一位比丘應該這樣說：『這些衣物是人們爲了僧眾的緣故佈施的，這些衣物是僧眾應該分配的物品，這邊的這麼多作為我的分配，然後將這部分分給您這位長老，這部分屬於您。』
【English Translation】 English version: 'Listen, the Jetavana (Jetavana, also known as the Gion Shrine, was an important Buddhist temple during the Buddha's time) has no owner and should be given to Saṃgharakṣa (a person's name, meaning protected by the Sangha) to manage. Thus it is reported. 'Venerable Sangha, please listen! This Jetavana has no owner, and Saṃgharakṣa is able to manage it. This Jetavana has no owner and should be given to Saṃgharakṣa to manage. Which elder approves of giving the Jetavana to Saṃgharakṣa to manage, that elder remains silent; whoever does not approve, please speak up.' The Sangha agreed, the Jetavana has no owner, managed by Saṃgharakṣa, the Sangha approved, because of the silence, this matter is thus settled.' In a dwelling in the country of Kosala (Kosala, one of the sixteen ancient Indian powers), a Bhikkhu (Buddhist monk) lived. After completing the Kathina (a special monastic robe) robe in the spring month, the Sangha (Buddhist monastic order) in this dwelling received offerings of items that should be distributed immediately. This Bhikkhu thought: 'The Sangha in this dwelling has received various items of clothing, items that should be distributed immediately. I alone am not part of the Sangha, why don't I go to the Buddha and ask: 'Who should receive these items of clothing?'' This Bhikkhu immediately went to the Buddha, prostrated himself at the Buddha's feet, and then sat to one side. After a while, he reported the matter to the Buddha in detail. The Buddha said: 'The Kathina robe has been completed in the spring month.' In a dwelling in the country of Kosala, a Bhikkhu lived. The Sangha in this dwelling received offerings of items that the Sangha should distribute immediately. 'I alone am not part of the Sangha, how should these items of clothing be received?' The Buddha said: 'There is a Bhikkhu living in a dwelling, and people donate various items of clothing for the sake of the Sangha, these are items that the Sangha should distribute immediately. When this Bhikkhu receives these items of clothing, he should think in his heart and say with his mouth: 'These items of clothing are obtained by the Sangha, the items that should be distributed should belong to me, I protect, I receive, I use them.' Doing this is called obtaining Karma (action). If other Bhikkhus come, they should not forcibly demand them. If this is not done, this Bhikkhu should not receive these items of clothing; if he receives them, he commits a Dukkata (a minor offense), and he should also distribute them with the other Bhikkhus. If this is not done, leaving the boundary incurs a Dukkata offense, and he should also distribute them with different Bhikkhus. If there are two Bhikkhus in one dwelling, how should they distribute them? They should distribute them in turn, and receive their own share. How to distribute in turn? One Bhikkhu should say: 'These items of clothing are donated by people for the sake of the Sangha, these items of clothing are items that the Sangha should distribute, this much on this side is my share, then give this share to you, Elder, this share belongs to you.'
長老，汝護汝受汝用。』第二比丘亦如是，是名展轉分。云何名自受分？一比丘應如是言：『是衣諸人為僧故佈施，諸衣僧現前應分物，是衣物中爾許，汝應得應屬汝，汝護汝受汝用。』第二比丘亦如是，是名自受分。若如是作，名得羯磨。若余比丘來，不得強索。若不如是作，是比丘此衣不應受，若受得突吉羅罪，亦應共異比丘分。如是不作出界，得突吉羅罪，亦應共異比丘分。若有三比丘一住處。云何分？三比丘應展轉分、若自受分、若墮籌分。云何展轉分？如上說。自受分亦爾。云何墮籌分？是衣作兩分，應如是言：『是分屬上座，是分屬下座。複次是分屬下座，是分屬上座。』如是作竟，應墮一籌。異比丘見不應更墮籌。若墮者，諸比丘得突吉羅罪，亦應異比丘共分。若如是不作者，出界得突吉羅罪，應異比丘共分。若有四比丘一住處。當云何分？四比丘應展轉分、若自受分、若墮籌分、若僧羯磨分。展轉分、自受分、墮籌分亦如上說。云何僧羯磨分？是衣僧應羯磨與一比丘，一心會僧，僧中一比丘應唱：『大德僧聽！是衣是中住處僧得現前應分物。若僧時到僧忍聽，僧是衣僧作羯磨，與某甲比丘。如是白。』白二羯磨。『僧是衣僧羯磨與某甲比丘竟，僧忍，默然故，是事如是持！』若是比丘得僧羯磨與衣，
【現代漢語翻譯】 現代漢語譯本 『長老，你守護它，你接受它，你使用它。』第二位比丘也這樣做，這叫做輾轉分。什麼叫做自受分呢？一位比丘應當這樣說：『這件衣服是人們爲了僧團而佈施的，這些衣服僧團現前應當分，這件衣服是這些財物中的一部分，你應該得到它，它屬於你，你守護它，你接受它，你使用它。』第二位比丘也這樣做，這叫做自受分。如果這樣做，就叫做得到羯磨（Karma，業力，行動）。如果其他比丘來了，不得強行索要。如果不這樣做，這位比丘不應該接受這件衣服，如果接受了，就犯突吉羅罪（Dukkata，惡作罪），也應該和其他比丘一起分。如果不這樣做就出界，就犯突吉羅罪，也應該和其他比丘一起分。如果有三位比丘住在一個地方，應該怎麼分呢？三位比丘應該輾轉分、或者自受分、或者墮籌分。什麼叫做輾轉分呢？如上面所說。自受分也是這樣。什麼叫做墮籌分呢？這件衣服分成兩份，應該這樣說：『這份屬於上座（長老），這份屬於下座（年輕的比丘）。再次，這份屬於下座，這份屬於上座。』這樣做完后，應該投下一根籌。其他比丘看見了不應該再投籌。如果投籌，各位比丘就犯突吉羅罪，也應該和其他比丘一起分。如果不如這樣做，出界就犯突吉羅罪，應該和其他比丘一起分。如果有四位比丘住在一個地方，應當怎麼分呢？四位比丘應該輾轉分、或者自受分、或者墮籌分、或者僧羯磨分。輾轉分、自受分、墮籌分也如上面所說。什麼叫做僧羯磨分呢？這件衣服僧團應該羯磨給予一位比丘，一心和合的僧團中，一位比丘應該唱言：『大德僧眾請聽！這件衣服是這個住處的僧團得到的，現前應當分的財物。如果僧團時間到了，僧團忍可聽許，僧團將這件衣服作羯磨，給予某甲比丘。這樣稟白。』稟白兩次羯磨。『僧團將這件衣服羯磨給予某甲比丘完畢，僧團忍可，因為默然的緣故，這件事就這樣決定！』如果這位比丘得到僧團羯磨給予的衣服，
【English Translation】 English version 'Elder, you protect it, you receive it, you use it.' The second Bhikkhu (monk) also does the same, this is called 'successive distribution'. What is called 'self-receiving distribution'? A Bhikkhu should say: 'This robe is donated by people for the Sangha (community of monks), these robes the Sangha should distribute in the present time, this robe is a portion of these items, you should receive it, it belongs to you, you protect it, you receive it, you use it.' The second Bhikkhu also does the same, this is called 'self-receiving distribution'. If it is done this way, it is called obtaining Karma (action). If other Bhikkhus come, they should not forcibly demand it. If it is not done this way, this Bhikkhu should not receive this robe, if he receives it, he commits a Dukkata (wrongdoing) offense, and should also share it with other Bhikkhus. If he leaves the boundary without doing so, he commits a Dukkata offense, and should also share it with other Bhikkhus. If there are three Bhikkhus living in one place, how should they distribute? The three Bhikkhus should distribute successively, or self-receive, or draw lots. What is called 'successive distribution'? As mentioned above. 'Self-receiving distribution' is also the same. What is called 'drawing lots'? The robe is divided into two portions, and it should be said: 'This portion belongs to the senior (elder), this portion belongs to the junior (younger Bhikkhu).' Again, 'This portion belongs to the junior, this portion belongs to the senior.' After doing this, a lot should be cast. Other Bhikkhus seeing this should not cast another lot. If they cast a lot, the Bhikkhus commit a Dukkata offense, and should also share it with other Bhikkhus. If they do not do so, leaving the boundary incurs a Dukkata offense, and they should share it with other Bhikkhus. If there are four Bhikkhus living in one place, how should they distribute? The four Bhikkhus should distribute successively, or self-receive, or draw lots, or distribute by Sangha Karma. 'Successive distribution', 'self-receiving distribution', and 'drawing lots' are as mentioned above. What is called 'Sangha Karma distribution'? The Sangha should perform Karma to give this robe to one Bhikkhu, in a united Sangha, one Bhikkhu should announce: 'Venerable Sangha, please listen! This robe is obtained by the Sangha of this dwelling place, and is an item to be distributed in the present time. If the Sangha is ready and permits, the Sangha will perform Karma to give this robe to Bhikkhu so-and-so. Thus I announce.' Announce the Karma twice. 'The Sangha has completed the Karma of giving this robe to Bhikkhu so-and-so, the Sangha permits, because of the silence, this matter is thus decided!' If this Bhikkhu receives the robe given by the Sangha Karma,
取不肯還，如是言：『實佈施，善與、善取法、善斷事，皆出僧中，何以還索？』」佛言：「是比丘應如是教：『是佈施為清凈故施。』還者善。若不還，應強奪。教突吉羅罪懺悔。」
爾時諸沙彌來索衣分，諸比丘不與，如是言：「佛說安居起衣與沙彌分，隨比丘所須物與沙彌分、因緣衣與沙彌分，未說非時衣與沙彌分。」諸比丘不知云何？以是事白佛。佛言：「應與。」諸比丘不知與幾許？白佛。佛言：「沙彌若坐、若立，若次第檀越自手佈施，應屬沙彌。若不如是與，第四分與沙彌。」
佛在舍衛國。憍薩羅土地有一住處一比丘死，諸比丘不知衣缽當云何？以是事白佛。佛言：「應羯磨與一比丘。羯磨者，和合僧中一比丘唱：『大德僧聽！某甲比丘死，是比丘所有資生輕物，若衣、若非衣，現前僧應分物，僧羯磨與某甲比丘。若僧時到僧忍聽，某甲比丘死是比丘所有資生輕物，若衣、若非衣，現前僧應分物，僧羯磨與某甲比丘。如是白。』『大德僧聽！某甲比丘死，是比丘所有資生輕物，若衣、若非衣，現前僧應分物。僧某甲比丘死，是比丘所有資生輕物，若衣現前僧應分物若非衣，僧羯磨與某甲比丘。誰諸長老忍某甲比丘死，是比丘資生輕物，若衣、若非衣，現前僧應分物，僧羯磨與某甲比丘。
【現代漢語翻譯】 現代漢語譯本：如果（受施者）不肯歸還，就這麼說：『確實是佈施，善於給予、善於接受方法、善於判斷事情，這些都出自僧團，為什麼要索回呢？』」佛說：「這位比丘應當這樣教導：『這是爲了清凈的緣故而佈施。』歸還就好。如果不歸還，應當強行奪回。教導他突吉羅罪（Dukkata，一種輕罪）並懺悔。」
當時，一些沙彌（Sramanera，小乘佛教出家男子）來索要衣物分配，一些比丘不給，這麼說：『佛陀說安居（Vassa，雨季安居）結束後分配衣物給沙彌，隨比丘所需的物品也分給沙彌，因緣衣也分給沙彌，沒有說非時衣要分給沙彌。』」這些比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：「應當給。」這些比丘不知道給多少，稟告了佛陀。佛陀說：「沙彌無論是坐著、站著，還是次第接受檀越（Danapati，施主）親自佈施的物品，都應當屬於沙彌。如果不是這樣，就將四分之一分給沙彌。」
佛陀在舍衛國（Sravasti）。憍薩羅（Kosala）地區的一個住處，有一位比丘去世了，一些比丘不知道他的衣缽應當如何處理，就把這件事稟告了佛陀。佛陀說：「應當羯磨（Karma，業）分配給一位比丘。羯磨的方法是，在和合的僧團中，一位比丘唱言：『大德僧眾請聽！某甲比丘去世了，這位比丘所有的生活資具和輕微物品，無論是衣物還是非衣物，現前僧團應當分配的物品，僧團羯磨分配給某甲比丘。如果僧團時機已到，僧團認可，某甲比丘去世，這位比丘所有的生活資具和輕微物品，無論是衣物還是非衣物，現前僧團應當分配的物品，僧團羯磨分配給某甲比丘。如是稟告。』『大德僧眾請聽！某甲比丘去世了，這位比丘所有的生活資具和輕微物品，無論是衣物還是非衣物，現前僧團應當分配的物品。僧團某甲比丘去世，這位比丘所有的生活資具和輕微物品，無論是衣物，現前僧團應當分配的物品，無論是非衣物，僧團羯磨分配給某甲比丘。哪位長老認可某甲比丘去世，這位比丘的生活資具和輕微物品，無論是衣物還是非衣物，現前僧團應當分配的物品，僧團羯磨分配給某甲比丘。
【English Translation】 English version: If (the recipient) is unwilling to return it, he should say: 'It is indeed a donation, skilled in giving, skilled in the method of receiving, and skilled in judging matters, all of which come from the Sangha (monastic community), why ask for it back?'" The Buddha said: "This Bhikkhu (monk) should teach like this: 'This donation is given for the sake of purity.' It is good to return it. If it is not returned, it should be forcibly taken back. Teach him the Dukkata (a minor offense) and repent."
At that time, some Sramaneras (novice monks) came to ask for a share of clothing, and some Bhikkhus did not give it, saying: 'The Buddha said that after the Vassa (rain retreat), clothing should be distributed to the Sramaneras, and the items needed by the Bhikkhus should also be distributed to the Sramaneras, and the incidental clothing should also be distributed to the Sramaneras, but it was not said that untimely clothing should be distributed to the Sramaneras.' These Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'It should be given.' These Bhikkhus did not know how much to give, so they reported it to the Buddha. The Buddha said: 'Whether the Sramanera is sitting, standing, or receiving items personally donated by the Danapati (donor) in order, it should belong to the Sramanera. If it is not like this, one-fourth should be given to the Sramanera.'
The Buddha was in Sravasti. In a dwelling place in the Kosala region, a Bhikkhu died, and some Bhikkhus did not know what to do with his robes and bowl, so they reported this matter to the Buddha. The Buddha said: 'It should be assigned to a Bhikkhu through Karma (action). The method of Karma is that in the harmonious Sangha, a Bhikkhu should announce: 'Venerable Sangha, please listen! Bhikkhu so-and-so has passed away. All the living necessities and minor items of this Bhikkhu, whether clothing or non-clothing, which the present Sangha should distribute, the Sangha assigns to Bhikkhu so-and-so through Karma. If the time is right for the Sangha, and the Sangha approves, Bhikkhu so-and-so has passed away, and all the living necessities and minor items of this Bhikkhu, whether clothing or non-clothing, which the present Sangha should distribute, the Sangha assigns to Bhikkhu so-and-so through Karma. Thus it is announced.' 'Venerable Sangha, please listen! Bhikkhu so-and-so has passed away, and all the living necessities and minor items of this Bhikkhu, whether clothing or non-clothing, which the present Sangha should distribute. The Sangha Bhikkhu so-and-so has passed away, and all the living necessities and minor items of this Bhikkhu, whether clothing, which the present Sangha should distribute, or non-clothing, the Sangha assigns to Bhikkhu so-and-so through Karma. Which elder approves of Bhikkhu so-and-so's death, and the living necessities and minor items of this Bhikkhu, whether clothing or non-clothing, which the present Sangha should distribute, the Sangha assigns to Bhikkhu so-and-so through Karma.'
是長老忍默然，若不忍便說。』『僧某甲比丘死，所有資生輕物，若衣、若非衣，現前僧應分物，僧羯磨與某甲比丘竟，僧忍，默然故，是事如是持。』」
憍薩羅國一住處一比丘死，是比丘衣缽僧分竟，問諸比丘：「誰看是病比丘？」有比丘言：「我。」僧言：「擔是死人去。」比丘言：「大德！我非旃陀羅、非白癩病，衣缽物僧分，我何以擔死人去？是人活時恭敬愛念我，我已報竟。是死人誰欲得者便擔去。」是諸比丘不知云何？以是事白佛。佛言：「應先與看病比丘六物，余輕物僧應，分重物不應分。看病人六物云何與？一心會僧，僧中一比丘應唱：『大德僧聽！某甲比丘死，是比丘所有六物現前僧應分物，僧羯磨與看病人。若僧時到僧忍聽，僧某甲比丘死，是比丘所有六物，現前僧應分，僧羯磨與看病人。如是白。』『大德僧聽！某甲比丘死，是比丘所有六物，現前僧應分。僧某甲比丘死，是比丘所有六物，現前僧應分，僧羯磨與看病人。誰諸長老忍某甲比丘死，是比丘所有六物，現前僧應分，僧羯磨與看病人。忍者是長老默然，不忍是長老便說。』『僧已忍某甲比丘死，是比丘所有六物，現前僧應分，僧羯磨與看病人竟，僧忍，默然故，是事如是持。』」
憍薩羅國一住處一比丘死，是比丘衣
【現代漢語翻譯】 現代漢語譯本：『如果長老們同意就保持沉默，如果不同意就請說出來。』『某甲（姓名）比丘去世了，他所有的生活必需品，無論是衣服還是其他物品，都應該由現在的僧團來分配。僧團通過羯磨（一種僧團會議）將物品分配給某甲比丘，僧團同意，因為大家都保持沉默，這件事就這樣決定了。』
在憍薩羅國的一個住所，一位比丘去世了。這位比丘的衣缽已經被僧團分配完畢。有比丘問大家：『誰照顧過這位生病的比丘？』一位比丘回答說：『我照顧過。』僧團就說：『那你把這位死者抬走吧。』這位比丘說：『各位大德！我又不是旃陀羅（賤民），也不是患有白癩病的人。他的衣缽財物已經由僧團分配了，我為什麼要抬死人走呢？這個人活著的時候恭敬愛念我，我已經報答過了。誰想要抬這個死人，就自己抬走吧。』這些比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『應該先將六種物品給予照顧病人的比丘，剩餘的輕微物品歸僧團所有，貴重物品不應該分配。給予看病人的六種物品應該如何進行呢？要一心召集僧團，僧團中的一位比丘應該宣佈：『各位大德僧團請聽！某甲比丘去世了，這位比丘所有的六種物品，應該由現在的僧團來分配，僧團通過羯磨將物品給予照顧病人的人。如果僧團時機已到，僧團同意，請聽，僧團將某甲比丘去世后留下的六種物品，由現在的僧團分配，僧團通過羯磨將物品給予照顧病人的人。這樣稟告。』『各位大德僧團請聽！某甲比丘去世了，這位比丘所有的六種物品，應該由現在的僧團來分配。僧團將某甲比丘去世后留下的六種物品，由現在的僧團分配，僧團通過羯磨將物品給予照顧病人的人。哪位長老同意將某甲比丘去世后留下的六種物品，由現在的僧團分配，僧團通過羯磨將物品給予照顧病人的人，同意的長老就保持沉默，不同意的長老就請說出來。』『僧團已經同意將某甲比丘去世后留下的六種物品，由現在的僧團分配，僧團通過羯磨將物品給予照顧病人的人，僧團同意，因為大家都保持沉默，這件事就這樣決定了。』
在憍薩羅國的一個住所，一位比丘去世了，這位比丘的衣服
【English Translation】 English version: 'If the elders agree, they should remain silent; if they disagree, they should speak up.' 'Monk So-and-so (name) has died. All his personal belongings, whether clothing or other items, should be distributed by the present Sangha (monastic community). The Sangha, through a Karma (formal act of the Sangha), has distributed the items to Monk So-and-so. The Sangha agrees, as everyone remains silent. This matter is thus decided.'
In a dwelling in the country of Kosala, a monk died. The monk's robes and bowl had already been distributed by the Sangha. A monk asked the others, 'Who cared for this sick monk?' A monk replied, 'I did.' The Sangha then said, 'Then you should carry this dead person away.' The monk said, 'Venerable ones! I am not a Chandala (outcaste), nor do I have white leprosy. His robes and bowl have already been distributed by the Sangha. Why should I carry a dead person away? This person respected and loved me when he was alive, and I have already repaid him. Whoever wants to carry this dead person can carry him away themselves.' The monks did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'The six items should first be given to the monk who cared for the sick person. The remaining minor items belong to the Sangha, and the valuable items should not be distributed. How should the six items be given to the caregiver? The Sangha should be assembled with one mind, and a monk in the Sangha should announce: 'Venerable Sangha, please listen! Monk So-and-so has died. All six items belonging to this monk should be distributed by the present Sangha. The Sangha, through a Karma, will give the items to the caregiver. If the time is right for the Sangha, and the Sangha agrees, please listen. The Sangha will distribute the six items left by Monk So-and-so, by the present Sangha, and the Sangha, through a Karma, will give the items to the caregiver. This is how it should be announced.' 'Venerable Sangha, please listen! Monk So-and-so has died. All six items belonging to this monk should be distributed by the present Sangha. The Sangha will distribute the six items left by Monk So-and-so, by the present Sangha, and the Sangha, through a Karma, will give the items to the caregiver. Which elders agree that the six items left by Monk So-and-so should be distributed by the present Sangha, and that the Sangha, through a Karma, will give the items to the caregiver? Those elders who agree should remain silent, and those who disagree should speak up.' 'The Sangha has agreed that the six items left by Monk So-and-so should be distributed by the present Sangha, and that the Sangha, through a Karma, will give the items to the caregiver. The Sangha agrees, as everyone remains silent. This matter is thus decided.'
In a dwelling in the country of Kosala, a monk died. The monk's robes
物處處寄，是比丘衣物現前僧分竟，僧問是看病比丘：「誰供養瞻視？」答言：「我等。」僧言：「汝等彼處處所寄處衣索取。」諸瞻病人往索不得，便起斗諍相言，以是事白佛。佛言：「現前六物先與看病人，余輕物僧應分，重物不應分。」憍薩羅國一住處一比丘死，是比丘多衣多缽多財物，不知是比丘受何等僧伽梨？何等郁多羅僧？何等安陀會？何等缽？何等漉水囊？何等尼師檀？以是事白佛。佛言：「誰是根本看病人？看病人先應問病者：『受何等僧伽梨？何等郁多羅僧？何等安陀會？何等缽？何等漉水囊？何等尼師檀？』若如是問已，資生六物與看病人，余輕物僧應分，重物不應分。若如是不問、若不知、不信，與不大好、不大惡六物，余輕物僧應分，重物不應分。」
憍薩羅國一住處一比丘死，僧在死比丘尸前分衣缽物，是死比丘動起語諸比丘：「諸大德上座！莫分我衣缽物。」諸比丘不知云何？以是事白佛。佛言：「莫即于死屍前分。若死屍已去、若僧在異處應分。」
憍薩羅國土地與學沙彌死，是衣缽物諸比丘不知云何？以是事白佛。佛言：「當死時，現前僧應分衣缽物。」
憍薩羅國一住處有沙彌死，諸比丘不知衣缽當云何？以是事白佛。佛言：「所著內外衣應與看病人，余輕物
【現代漢語翻譯】 現代漢語譯本： 物品寄存在各處，這是比丘的衣物在現前僧眾中分配完畢的情況。僧眾問照顧病人的比丘：『誰供養和照料他？』照顧病人的比丘回答說：『我們。』僧眾說：『你們去那些寄放物品的地方，把寄放的衣物取回來。』那些照顧病人的人去索取，但沒有得到，於是就發生了爭鬥和爭吵。他們把這件事稟告了佛陀。佛陀說：『現前的六種物品首先給予照顧病人的人，其餘輕的物品僧眾應該分配，重的物品不應該分配。』
在憍薩羅國的一個住處，一位比丘去世了。這位比丘有很多的衣服、缽和財物，不知道這位比丘受用的是什麼樣的僧伽梨（samghati，大衣）？什麼樣的郁多羅僧（uttarasangha，上衣）？什麼樣的安陀會（antarvasa，內衣）？什麼樣的缽（patra，食器）？什麼樣的漉水囊（udakapanaka，濾水器）？什麼樣的尼師檀（nisidana，坐具）？他們把這件事稟告了佛陀。佛陀說：『誰是主要照顧病人的人？照顧病人的人首先應該問病人：『你受用的是什麼樣的僧伽梨？什麼樣的郁多羅僧？什麼樣的安陀會？什麼樣的缽？什麼樣的漉水囊？什麼樣的尼師檀？』如果像這樣問過了，那麼維持生活的六種物品就給予照顧病人的人，其餘輕的物品僧眾應該分配，重的物品不應該分配。如果沒有這樣問，或者不知道，或者不相信，就把不太好也不太壞的六種物品給予照顧病人的人，其餘輕的物品僧眾應該分配，重的物品不應該分配。』
在憍薩羅國的一個住處，一位比丘去世了。僧眾在去世比丘的屍體前分配衣缽等物品，這位去世的比丘動了起來，對諸位比丘說：『諸位大德上座！不要分我的衣缽等物品。』諸位比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『不要立即在屍體前分配。如果屍體已經移走，或者僧眾在其他地方，就應該分配。』
憍薩羅國的一個土地神與一位學習中的沙彌（sramanera，小和尚）去世了，這些衣缽等物品諸位比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『當他去世的時候，現前的僧眾應該分配衣缽等物品。』
在憍薩羅國的一個住處，有一位沙彌去世了，諸位比丘不知道衣缽應該怎麼辦，就把這件事稟告了佛陀。佛陀說：『所穿的內外衣應該給予照顧病人的人，其餘輕的物品』
【English Translation】 English version: Items were left in various places. This is the situation after the distribution of a Bhikkhu's (monk's) belongings among the present Sangha (community). The Sangha asked the Bhikkhu who cared for the sick monk: 'Who provided for and looked after him?' The Bhikkhu who cared for the sick monk replied: 'We did.' The Sangha said: 'Go to those places where the items were left and retrieve the left items.' Those who cared for the sick monk went to retrieve them but could not, and thus quarrels and disputes arose. They reported this matter to the Buddha. The Buddha said: 'The six present items should first be given to the one who cared for the sick monk. The remaining light items should be distributed among the Sangha, while the heavy items should not be distributed.'
In a dwelling place in the Kosala country, a Bhikkhu died. This Bhikkhu had many robes, bowls, and possessions. It was not known what kind of Samghati (outer robe) this Bhikkhu used? What kind of Uttarasaṅgha (upper robe)? What kind of Antarvasa (inner robe)? What kind of Patra (bowl)? What kind of Udakapanaka (water filter)? What kind of Nisidana (sitting cloth)? They reported this matter to the Buddha. The Buddha said: 'Who is the primary caregiver? The caregiver should first ask the sick person: 'What kind of Samghati do you use? What kind of Uttarasaṅgha? What kind of Antarvasa? What kind of Patra? What kind of Udakapanaka? What kind of Nisidana?' If you have asked in this way, then the six items for sustenance should be given to the caregiver. The remaining light items should be distributed among the Sangha, while the heavy items should not be distributed. If you have not asked in this way, or do not know, or do not believe, then give the six items that are neither very good nor very bad to the caregiver. The remaining light items should be distributed among the Sangha, while the heavy items should not be distributed.'
In a dwelling place in the Kosala country, a Bhikkhu died. The Sangha was distributing the robes and bowls in front of the deceased Bhikkhu's corpse. The deceased Bhikkhu moved and spoke to the Bhikkhus: 'Venerable elders! Do not distribute my robes and bowls.' The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'Do not distribute them immediately in front of the corpse. If the corpse has been removed, or if the Sangha is in another place, then you should distribute them.'
A land deity and a novice Sramanera (student monk) died in the Kosala country. The Bhikkhus did not know what to do with these robes and bowls, so they reported this matter to the Buddha. The Buddha said: 'When he dies, the present Sangha should distribute the robes and bowls.'
In a dwelling place in the Kosala country, a Sramanera died. The Bhikkhus did not know what to do with the robes and bowls, so they reported this matter to the Buddha. The Buddha said: 'The inner and outer robes that he wore should be given to the caregiver, and the remaining light items'
僧應分，重物不應分。云何應與？一心會僧，僧中一比丘應唱：『大德僧聽！某甲沙彌死，是沙彌所有內外衣。若僧時到，僧忍聽僧某甲沙彌死，內外衣現前僧應分，僧羯磨與看病人。如是白。』『大德僧聽！某甲沙彌死，是沙彌所有內外衣，現前僧應分物，僧羯磨與看病人。誰諸長老忍某甲沙彌死，內外衣現前僧應分物，僧羯磨與看病人者默然，不忍者便說。』『僧與某甲沙彌死，是沙彌所有內外衣，現前僧應分物，僧羯磨與看病人竟，僧忍，默然故，是事如是持。』」
佛在舍衛國，長老憂波離問佛言：「可分物、不可分物。何等可分物？何等不可分物？」佛言：「一切田地、一切房舍、一切床榻臥具、一切細車、一切粗車、半莊車、步輿車不應分。
「一切鐵物不應分，除釜瓶受二㪷已下應分，除缽、小缽、半缽、鍵镃、小鍵镃、剃頭刀、鉗鑷、截爪刀、針刀子、戶鉤、曲戶鉤、剃刀匣、刮污篦、灌鼻筒、熨斗、香爐、熏缽、鉤衣鉤、壁上鉤、匕缽、榰禪鎮，除上爾所物，餘一切鐵物不應分。
「一切銅物不應分，除釜瓶受二㪷已下應分，除水盆、甕蓋、刀匣、刮污篦、灌鼻筒、熨斗，香爐、熏缽、鉤衣鉤、壁上鉤、禪鎮、匕缽榰，除上爾所物，一切銅物不應分。
「一切石物不應分
【現代漢語翻譯】 現代漢語譯本： 僧眾應分之物，重物不應分。應如何分配呢？一心召集僧眾，僧眾中一位比丘應唱言：『大德僧眾請聽！某甲沙彌（小和尚）已死，這是沙彌所有的內外衣物。如果僧眾時機已到，僧眾容許聽從僧眾將某甲沙彌死後的內外衣物，在現前僧眾中進行分配，僧眾通過羯磨（議事程式）給予看病人。如是稟告。』『大德僧眾請聽！某甲沙彌已死，這是沙彌所有的內外衣物，現前僧眾應分配之物，僧眾通過羯磨給予看病人。哪位長老容許某甲沙彌死後的內外衣物，在現前僧眾中進行分配，僧眾通過羯磨給予看病人，就請默然，不容許者便請說出來。』『僧眾將某甲沙彌死後的內外衣物，現前僧眾應分配之物，通過羯磨給予看病人完畢，僧眾容許，因為默然，此事就這樣決定。』」 佛陀在舍衛國（古印度城市）時，長老優波離（佛陀十大弟子之一）問佛陀說：『哪些是可分之物，哪些是不可分之物？哪些是可分之物？哪些是不可分之物？』佛陀說：『一切田地、一切房舍、一切床榻臥具、一切細車、一切粗車、半莊車、步輿車都不應分。』 『一切鐵器不應分，除了容量為二㪷（古代容量單位）以下的釜（鍋）和瓶應分，除了缽（僧人食器）、小缽、半缽、鍵镃（鎖）、小鍵镃、剃頭刀、鉗鑷、截爪刀、針刀子、戶鉤、曲戶鉤、剃刀匣、刮污篦、灌鼻筒、熨斗、香爐、熏缽、鉤衣鉤、壁上鉤、匕缽（勺子）、榰禪鎮（坐禪用具），除了以上這些物品，其餘一切鐵器都不應分。』 『一切銅器不應分，除了容量為二㪷以下的釜和瓶應分，除了水盆、甕蓋、刀匣、刮污篦、灌鼻筒、熨斗、香爐、熏缽、鉤衣鉤、壁上鉤、禪鎮、匕缽榰，除了以上這些物品，一切銅器都不應分。』 『一切石器不應分。
【English Translation】 English version: Concerning what a Sangha (Buddhist monastic order) should divide: heavy items should not be divided. How should it be distributed? Gather the Sangha with one mind, and one Bhikkhu (monk) in the Sangha should announce: 'Venerable Sangha, please listen! Layperson So-and-so has died, and these are all the inner and outer robes belonging to the Layperson. If the time is right for the Sangha, may the Sangha permit listening to the Sangha dividing the inner and outer robes of the deceased Layperson So-and-so among the present Sangha, and may the Sangha, through a Karma (formal act of the Sangha), give them to the caretaker. Thus it is announced.' 'Venerable Sangha, please listen! Layperson So-and-so has died, and these are all the inner and outer robes belonging to the Layperson. The present Sangha should divide these items, and the Sangha, through a Karma, should give them to the caretaker. Which elders permit the inner and outer robes of the deceased Layperson So-and-so to be divided among the present Sangha, and the Sangha, through a Karma, to give them to the caretaker, please remain silent; those who do not permit it, please speak.' 'The Sangha has completed giving the inner and outer robes of the deceased Layperson So-and-so, which the present Sangha should divide, to the caretaker through a Karma. The Sangha permits it, and because of the silence, this matter is thus decided.'" When the Buddha was in Shravasti (ancient Indian city), the Elder Upali (one of the Buddha's ten principal disciples) asked the Buddha: 'What are the items that can be divided, and what are the items that cannot be divided? What are the items that can be divided? What are the items that cannot be divided?' The Buddha said: 'All fields, all houses, all beds and bedding, all fine carts, all coarse carts, half-carriage carts, and palanquin carts should not be divided.' 'All iron objects should not be divided, except for pots and bottles with a capacity of two Dou (ancient unit of volume) or less, which should be divided. Except for the bowl (monk's alms bowl), small bowl, half bowl, key (lock), small key, razor, tweezers, nail clippers, needle knife, door hook, curved door hook, razor case, scraper, nasal irrigation tube, iron, incense burner, incense bowl, clothes hook, wall hook, spoon bowl (ladle), and meditation cushion support. Except for these items, all other iron objects should not be divided.' 'All copper objects should not be divided, except for pots and bottles with a capacity of two Dou or less, which should be divided. Except for water basins, urn lids, knife cases, scrapers, nasal irrigation tubes, irons, incense burners, incense bowls, clothes hooks, wall hooks, meditation cushions, and spoon bowl supports. Except for these items, all copper objects should not be divided.' 'All stone objects should not be divided.'
，除釜瓶受二㪷已下應分：水瓶、水盆蓋、水物刮污篦、灌鼻筒、熨斗、香爐、熏缽鉤、禪鎮。除上爾所物，一切石物不應分；一切水精物不應分，除釜、熏缽鉤、香爐、熨斗，余如上說。
「一切瓦物不應分，除盆受二㪷已下應分：水瓶、水盆蓋、水物缽、小缽、半缽、鍵镃、小鍵镃、刀匣、刮污篦、灌鼻筒、熨斗、香爐、禪鎮，除上爾所物，餘一切瓦器不應分。
「一切貝物不應分，除刀匣、刮污篦、灌鼻筒、熨斗、禪鎮、香爐、熏缽鉤、衣鉤、盛藥函、匕缽榰，是一切貝物應分，餘一切不應分。
「一切牙齒物亦如是。
「一切角物不應分，除受半升已下應分，除刀匣、衣鉤、壁上鉤、刮污篦、灌鼻筒、禪鎮、盛藥函、匕缽榰，如是一切角物可分，余不應分。
「一切皮物不應分，除盛酥油囊受半升已下，系革屣韋、系靴韋、鹿韋、熟韋、裹腳跟指韋應分。
「一切木物不應分，除杅受二升已下，水瓶、水盆、甕蓋、刀匣、刮污篦、衣鉤、缽鉤、壁上鉤、缽榰、禪鎮，如是一切木物可分，餘一切不應分。
「一切竹物不應分，除蓋、扇、箱篋、席杖等應分，一切赭土不應分。
「一切染色若煮、若未煮不應分。」
佛在舍衛國，是時語諸比丘：「有住
【現代漢語翻譯】 現代漢語譯本： 『除了釜（fǔ，鍋）和瓶子等容量小於二㪷（dǒu，古代容量單位）的器物可以分之外，水瓶、水盆蓋、清潔水具的刮污篦（bì，竹製或木製的刮子）、灌鼻筒、熨斗、香爐、熏缽鉤、禪鎮（zhèn，壓坐墊或經書的器物）可以分。除了以上這些東西，一切石製物品都不應該分；一切水晶物品都不應該分，除了釜、熏缽鉤、香爐、熨斗，其餘的如上面所說。』 『一切瓦制物品都不應該分，除了容量小於二㪷的盆可以分之外，水瓶、水盆蓋、水具缽、小缽、半缽、鍵镃（jiàn zī，瓦制的磨刀器）、小鍵镃、刀匣、刮污篦、灌鼻筒、熨斗、香爐、禪鎮可以分。除了以上這些東西，其餘一切瓦器都不應該分。』 『一切貝類物品都不應該分，除了刀匣、刮污篦、灌鼻筒、熨斗、禪鎮、香爐、熏缽鉤、衣鉤、盛藥函、匕缽榰（bǐ bō zhī，支撐缽的勺子）是可以分的，其餘一切都不應該分。』 『一切牙齒製成的物品也是如此。』 『一切角制物品都不應該分，除了容量小於半升的可以分，刀匣、衣鉤、壁上鉤、刮污篦、灌鼻筒、禪鎮、盛藥函、匕缽榰是可以分的，像這樣一切角制物品可以分，其餘不應該分。』 『一切皮革物品都不應該分，除了容量小於半升的盛酥油囊，以及系革屣韋（xì gé xǐ wéi，皮革制的鞋帶）、系靴韋（xì xuē wéi，皮革制的靴帶）、鹿韋（lù wéi，鹿皮）、熟韋（shú wéi，熟皮）、裹腳跟指韋（guǒ jiǎo gēn zhǐ wéi，包裹腳後跟和腳趾的皮革）可以分。』 『一切木製物品都不應該分，除了容量小於二升的杅（yú，木製的盆），水瓶、水盆、甕蓋、刀匣、刮污篦、衣鉤、缽鉤、壁上鉤、缽榰、禪鎮是可以分的，像這樣一切木製物品可以分，其餘一切都不應該分。』 『一切竹製物品都不應該分，除了蓋子、扇子、箱子、蓆子、手杖等可以分，一切赭土（zhě tǔ，紅色的土）都不應該分。』 『一切染色過的，無論是煮過的還是沒煮過的，都不應該分。』 佛陀在舍衛國（Shèwèi guó），當時對比丘們說：『有住』
【English Translation】 English version: 『Apart from pots and bottles with a capacity of less than two Dou (㪷, ancient unit of volume), which should be divided, water bottles, water basin lids, scrapers for cleaning water utensils (Guā wū bì, bamboo or wooden scrapers), nasal irrigation tubes, irons, incense burners, incense burner hooks, and meditation weights (Chán zhèn, objects to weigh down cushions or scriptures) should be divided. Apart from these items, all stone objects should not be divided; all crystal objects should not be divided, except for pots, incense burner hooks, incense burners, and irons; the rest is as mentioned above.』 『All earthenware objects should not be divided, except for basins with a capacity of less than two Dou, which should be divided: water bottles, water basin lids, water utensil bowls, small bowls, half bowls, whetstones (Jiàn zī, earthenware whetstones), small whetstones, knife sheaths, scrapers, nasal irrigation tubes, irons, incense burners, and meditation weights should be divided. Apart from these items, all other earthenware should not be divided.』 『All shell objects should not be divided, except for knife sheaths, scrapers, nasal irrigation tubes, irons, meditation weights, incense burners, incense burner hooks, clothing hooks, medicine containers, and spoon rests (Bǐ bō zhī, spoons to support bowls), which are all shell objects that should be divided; all others should not be divided.』 『All objects made of teeth are also the same.』 『All horn objects should not be divided, except for those with a capacity of less than half a Sheng (升, unit of volume), which should be divided: knife sheaths, clothing hooks, wall hooks, scrapers, nasal irrigation tubes, meditation weights, medicine containers, and spoon rests can be divided; like this, all horn objects can be divided, the rest should not be divided.』 『All leather objects should not be divided, except for ghee bags with a capacity of less than half a Sheng, leather shoe straps (Xì gé xǐ wéi, leather shoe straps), leather boot straps (Xì xuē wéi, leather boot straps), deer hide (Lù wéi, deer hide), tanned leather (Shú wéi, tanned leather), and leather for wrapping heels and toes (Guǒ jiǎo gēn zhǐ wéi, leather for wrapping heels and toes) should be divided.』 『All wooden objects should not be divided, except for wooden basins (Yú, wooden basins) with a capacity of less than two Sheng, water bottles, water basins, urn lids, knife sheaths, scrapers, clothing hooks, bowl hooks, wall hooks, bowl rests, and meditation weights can be divided; like this, all wooden objects can be divided, all others should not be divided.』 『All bamboo objects should not be divided, except for lids, fans, boxes, mats, walking sticks, etc., which should be divided; all ochre earth (Zhě tǔ, red earth) should not be divided.』 『All dyed items, whether boiled or unboiled, should not be divided.』 The Buddha was in Shravasti (Shèwèi guó). At that time, he said to the Bhikkhus: 『There are those who dwell』
處，一守戒比丘、一被擯比丘共住。若守戒比丘死，衣物屬被擯比丘。若被擯比丘死，衣物屬守戒比丘。若余擯比丘來，不應與。
「一住處，一守戒比丘、二被擯比丘共住。若守戒比丘死，衣物屬被擯比丘。若被擯比丘死，衣物屬守戒比丘。余擯比丘來，不應與。
「一住處，一守戒比丘、三被擯比丘共住。若守戒比丘死，衣物屬被擯比丘。若被擯比丘死，衣物屬守戒比丘。若余擯比丘來，不應與。
「有一住處，一守戒比丘、四被擯比丘共住。若守戒比丘死，衣物屬被擯比丘。若被擯比丘死，衣物屬守戒比丘。若余擯比丘來，不應與。
「有一住處，二守戒比丘、一被擯比丘；二守戒比丘、二被擯比丘；二守戒比丘、三被擯比丘；二守戒比丘、四被擯比丘，亦如是。
「一住處，有三守戒比丘、一被擯比丘；三守戒比丘、二被擯比丘；三守戒比丘、三被擯比丘；三守戒比丘、四被擯比丘，亦如是。
「一住處，四守戒比丘、一被擯比丘；四守戒比丘、二被擯比丘；四守戒比丘、三被擯比丘；四守戒比丘、四被擯比丘，亦如是。
「一住處，一擯比丘、一守戒比丘共住。若擯比丘死，衣物屬守戒比丘。若守戒比丘死，衣物屬擯比丘。若余守戒比丘來，應與。一擯比丘、
【現代漢語翻譯】 現代漢語譯本： 『在一處住所，一位持戒比丘（Shoujie biqiu，遵守戒律的出家人）和一位被擯比丘（Beibin biqiu，被僧團驅逐的出家人）共同居住。如果持戒比丘去世，他的衣物歸被擯比丘所有。如果被擯比丘去世，他的衣物歸持戒比丘所有。如果有其他的被擯比丘來，不應該給他。』 『在一處住所，一位持戒比丘和兩位被擯比丘共同居住。如果持戒比丘去世，他的衣物歸被擯比丘所有。如果被擯比丘去世，他的衣物歸持戒比丘所有。如果有其他的被擯比丘來，不應該給他。』 『在一處住所，一位持戒比丘和三位被擯比丘共同居住。如果持戒比丘去世，他的衣物歸被擯比丘所有。如果被擯比丘去世，他的衣物歸持戒比丘所有。如果有其他的被擯比丘來，不應該給他。』 『在一處住所，一位持戒比丘和四位被擯比丘共同居住。如果持戒比丘去世，他的衣物歸被擯比丘所有。如果被擯比丘去世，他的衣物歸持戒比丘所有。如果有其他的被擯比丘來，不應該給他。』 『在一處住所，兩位持戒比丘和一位被擯比丘；兩位持戒比丘和兩位被擯比丘；兩位持戒比丘和三位被擯比丘；兩位持戒比丘和四位被擯比丘，情況也是如此。』 『在一處住所，三位持戒比丘和一位被擯比丘；三位持戒比丘和兩位被擯比丘；三位持戒比丘和三位被擯比丘；三位持戒比丘和四位被擯比丘，情況也是如此。』 『在一處住所，四位持戒比丘和一位被擯比丘；四位持戒比丘和兩位被擯比丘；四位持戒比丘和三位被擯比丘；四位持戒比丘和四位被擯比丘，情況也是如此。』 『在一處住所，一位被擯比丘和一位持戒比丘共同居住。如果被擯比丘去世，他的衣物歸持戒比丘所有。如果持戒比丘去世，他的衣物歸被擯比丘所有。如果有其他的持戒比丘來，應該給他。』
【English Translation】 English version: 『In one dwelling place, a Bhikkhu (Biqiu, Buddhist monk) who observes the precepts and a Bhikkhu who has been expelled live together. If the Bhikkhu who observes the precepts dies, his belongings belong to the Bhikkhu who has been expelled. If the Bhikkhu who has been expelled dies, his belongings belong to the Bhikkhu who observes the precepts. If other expelled Bhikkhus come, they should not be given any.』 『In one dwelling place, a Bhikkhu who observes the precepts and two Bhikkhus who have been expelled live together. If the Bhikkhu who observes the precepts dies, his belongings belong to the Bhikkhus who have been expelled. If the Bhikkhus who have been expelled die, their belongings belong to the Bhikkhu who observes the precepts. If other expelled Bhikkhus come, they should not be given any.』 『In one dwelling place, a Bhikkhu who observes the precepts and three Bhikkhus who have been expelled live together. If the Bhikkhu who observes the precepts dies, his belongings belong to the Bhikkhus who have been expelled. If the Bhikkhus who have been expelled die, their belongings belong to the Bhikkhu who observes the precepts. If other expelled Bhikkhus come, they should not be given any.』 『In one dwelling place, a Bhikkhu who observes the precepts and four Bhikkhus who have been expelled live together. If the Bhikkhu who observes the precepts dies, his belongings belong to the Bhikkhus who have been expelled. If the Bhikkhus who have been expelled die, their belongings belong to the Bhikkhu who observes the precepts. If other expelled Bhikkhus come, they should not be given any.』 『In one dwelling place, two Bhikkhus who observe the precepts and one Bhikkhu who has been expelled; two Bhikkhus who observe the precepts and two Bhikkhus who have been expelled; two Bhikkhus who observe the precepts and three Bhikkhus who have been expelled; two Bhikkhus who observe the precepts and four Bhikkhus who have been expelled, it is also like this.』 『In one dwelling place, three Bhikkhus who observe the precepts and one Bhikkhu who has been expelled; three Bhikkhus who observe the precepts and two Bhikkhus who have been expelled; three Bhikkhus who observe the precepts and three Bhikkhus who have been expelled; three Bhikkhus who observe the precepts and four Bhikkhus who have been expelled, it is also like this.』 『In one dwelling place, four Bhikkhus who observe the precepts and one Bhikkhu who has been expelled; four Bhikkhus who observe the precepts and two Bhikkhus who have been expelled; four Bhikkhus who observe the precepts and three Bhikkhus who have been expelled; four Bhikkhus who observe the precepts and four Bhikkhus who have been expelled, it is also like this.』 『In one dwelling place, a Bhikkhu who has been expelled and a Bhikkhu who observes the precepts live together. If the Bhikkhu who has been expelled dies, his belongings belong to the Bhikkhu who observes the precepts. If the Bhikkhu who observes the precepts dies, his belongings belong to the Bhikkhu who has been expelled. If other Bhikkhus who observe the precepts come, they should be given.』
二守戒比丘；一擯比丘、三守戒比丘；一擯比丘四守戒比丘，亦如是。
「一住處，二擯比丘、一守戒比丘；二擯比丘、二守戒比丘；二擯比丘、三守戒比丘；二擯比丘、四守戒比丘，亦如是。一住處，三擯比丘、一守戒比丘；三擯比丘、二守戒比丘；三擯比丘、三守戒比丘；三擯比丘、四守戒比丘，亦如是。一住處，四擯比丘、一守戒比丘；四擯比丘、二守戒比丘；四擯比丘、三守戒比丘；四擯比丘、四守戒比丘，亦如是。」
憍薩羅國一住處，二比丘住，一比丘死。是一比丘如是思惟：「佛毗尼中說：『若比丘死時，現前僧中衣缽物應分。』我一人非僧，我當往佛所問：『是衣缽物應屬誰？』」即詣佛所頭面禮佛足一面坐，須臾退坐白佛言：「大德！我等二比丘憍薩羅國住，一比丘死。我如是思惟：『佛毗尼中說：「若比丘死時，衣缽物現前僧應分。」我一人非僧。』」我今問世尊：「是衣缽物應屬誰？」佛言：「有二比丘共一處住，一比丘死，即死時餘一比丘應心念口言：『某甲比丘死，是比丘有爾許現前資生輕物，若衣、若非衣，現前僧可分物，是物屬我，我護我受我用。』如是作羯磨竟，若異比丘來不得強索。若不如是作，是比丘衣缽物不應受；若受，犯突吉羅罪，亦應共余比丘分。如是不作
【現代漢語翻譯】 現代漢語譯本 兩個持戒的比丘；一個被擯棄的比丘、三個持戒的比丘；一個被擯棄的比丘、四個持戒的比丘，情況也是如此。
『在一個住處，兩個被擯棄的比丘、一個持戒的比丘；兩個被擯棄的比丘、兩個持戒的比丘；兩個被擯棄的比丘、三個持戒的比丘；兩個被擯棄的比丘、四個持戒的比丘，情況也是如此。在一個住處，三個被擯棄的比丘、一個持戒的比丘；三個被擯棄的比丘、兩個持戒的比丘；三個被擯棄的比丘、三個持戒的比丘；三個被擯棄的比丘、四個持戒的比丘，情況也是如此。在一個住處，四個被擯棄的比丘、一個持戒的比丘；四個被擯棄的比丘、兩個持戒的比丘；四個被擯棄的比丘、三個持戒的比丘；四個被擯棄的比丘、四個持戒的比丘，情況也是如此。』
在憍薩羅國（Kosala）的一個住處，有兩個比丘（bhikkhu）居住，其中一個比丘死了。剩下的那個比丘這樣思量：『佛陀的毗尼（Vinaya）中說：「如果有比丘去世，他的衣缽等物品應該在現前僧團中分配。」我一個人不是僧團，我應該去佛陀那裡請問：「這些衣缽物品應該屬於誰？」』於是他前往佛陀那裡，以頭面禮拜佛足，然後在一旁坐下。過了一會兒，他退到一旁，對佛陀說：『大德（Bhante）！我們兩個比丘住在憍薩羅國，其中一個比丘去世了。我這樣思量：「佛陀的毗尼中說：『如果有比丘去世，他的衣缽等物品應該在現前僧團中分配。』我一個人不是僧團。」』我現在想請問世尊（Bhagavan）：「這些衣缽物品應該屬於誰？」』佛陀說：『如果有兩個比丘住在一起，其中一個比丘去世了，那麼在死者去世時，剩下的那個比丘應該在心中默唸，口中說：「某某比丘去世了，這個比丘有這麼多現前資生的輕微物品，無論是衣服還是非衣服，這些現前僧團可以分配的物品，現在屬於我，我來守護、我來接受、我來使用。」這樣做了羯磨（kamma）之後，如果其他比丘來了，就不能強行索要。如果沒有這樣做，這個比丘的衣缽物品就不應該接受；如果接受了，就犯了突吉羅（dukkhata）罪，也應該和其他比丘一起分配。如果不這樣做』
【English Translation】 English version Two bhikkhus (monks) observing the precepts; one expelled bhikkhu, three bhikkhus observing the precepts; one expelled bhikkhu, four bhikkhus observing the precepts, it is also the same.
'In one dwelling place, two expelled bhikkhus, one bhikkhu observing the precepts; two expelled bhikkhus, two bhikkhus observing the precepts; two expelled bhikkhus, three bhikkhus observing the precepts; two expelled bhikkhus, four bhikkhus observing the precepts, it is also the same. In one dwelling place, three expelled bhikkhus, one bhikkhu observing the precepts; three expelled bhikkhus, two bhikkhus observing the precepts; three expelled bhikkhus, three bhikkhus observing the precepts; three expelled bhikkhus, four bhikkhus observing the precepts, it is also the same. In one dwelling place, four expelled bhikkhus, one bhikkhu observing the precepts; four expelled bhikkhus, two bhikkhus observing the precepts; four expelled bhikkhus, three bhikkhus observing the precepts; four expelled bhikkhus, four bhikkhus observing the precepts, it is also the same.'
In one dwelling place in Kosala (country), two bhikkhus (monks) were living, and one bhikkhu died. The remaining bhikkhu thought thus: 'In the Vinaya (monastic discipline) of the Buddha, it is said: 'If a bhikkhu dies, his robes and bowl and other belongings should be distributed among the present Sangha (monastic community).' I alone am not the Sangha, I should go to the Buddha and ask: 'To whom should these robes and bowl and other belongings belong?' ' Then he went to the Buddha, bowed at the Buddha's feet with his head and face, and sat to one side. After a while, he retreated to one side and said to the Buddha: 'Bhante (Venerable Sir)! We two bhikkhus were living in Kosala, and one bhikkhu died. I thought thus: 'In the Vinaya of the Buddha, it is said: 'If a bhikkhu dies, his robes and bowl and other belongings should be distributed among the present Sangha.' I alone am not the Sangha.' Now I ask the Bhagavan (Blessed One): 'To whom should these robes and bowl and other belongings belong?' ' The Buddha said: 'If two bhikkhus live together in one place, and one bhikkhu dies, then at the time of death, the remaining bhikkhu should silently think and verbally say: 'So-and-so bhikkhu has died, and this bhikkhu has so many present requisites and minor items, whether they are robes or non-robes, these items that the present Sangha can distribute, now belong to me, I will protect them, I will receive them, I will use them.' After doing the kamma (act) in this way, if other bhikkhus come, they cannot forcibly demand them. If it is not done in this way, this bhikkhu's robes and bowl and other belongings should not be accepted; if they are accepted, he commits a dukkata (wrongdoing) offense, and he should also share them with other bhikkhus. If it is not done'
出界，犯突吉羅罪，亦應共異比丘分。若有三比丘一住處，一比丘死。二比丘是衣缽物，若展轉分、若自受分。云何展轉分？一比丘應如是念言：『長老！某甲比丘死，是比丘有爾所現前資生輕物，若衣、若非衣，現前僧應分物。是邊爾許分物屬我。是分與汝長老，是分汝自護、自受、自用。』第二比丘亦如是念言：『長老！某甲比丘死，是比丘有爾許資生輕物，若衣、若非衣，現前僧應分。是邊爾許分物屬我。是分與汝長老，是分汝自護、自受、自用。』是為展轉分。云何自受分？一比丘應如是言念：『長老！某甲比丘死，是比丘有爾許資生輕物，若衣、若非衣，現前僧應分。是邊爾許分物屬汝，是分汝長老自護自受自用。』第二比丘亦如是言念：『長老！某甲比丘死，是比丘有爾許資生輕物，若衣、若非衣，現前僧應分物。是邊爾許分物屬汝，是分汝長老自護自受自用。』是為自受分。如是作竟，若異比丘來不得強索。若不如是作，是比丘是衣不應受；若受，犯突吉羅罪，亦應共異比丘分。如是不作者，出界犯突吉羅罪，亦應異比丘分。
「若四比丘一住處，一比丘死，三比丘若展轉分、若自受分、若墮籌分。展轉分、自受分如上說。云何墮籌分？是衣缽物作二分，應如是言：『是分屬上座，是分屬下座；
【現代漢語翻譯】 現代漢語譯本： 出界，犯突吉羅罪（Dukkata，一種輕微的罪過），也應該和其他比丘一起分。如果有三個比丘住在一起，其中一個比丘去世了。剩下的兩個比丘對於死者的衣缽等物品，可以選擇輾轉分或者自己受分。什麼是輾轉分呢？一個比丘應該這樣想：『長老！某甲比丘去世了，這位比丘有這麼多現前資生的輕微物品，無論是衣服還是非衣服，現在僧團應該分配這些物品。這其中有多少份額是屬於我的。這部分我分給您長老，這部分您自己守護、自己接受、自己使用。』第二個比丘也應該這樣想：『長老！某甲比丘去世了，這位比丘有這麼多資生輕微物品，無論是衣服還是非衣服，現在僧團應該分配。這其中有多少份額是屬於我的。這部分我分給您長老，這部分您自己守護、自己接受、自己使用。』這叫做輾轉分。什麼是自受分呢？一個比丘應該這樣說：『長老！某甲比丘去世了，這位比丘有這麼多資生輕微物品，無論是衣服還是非衣服，現在僧團應該分配。這其中有多少份額是屬於您的，這部分您長老自己守護、自己接受自己使用。』第二個比丘也應該這樣說：『長老！某甲比丘去世了，這位比丘有這麼多資生輕微物品，無論是衣服還是非衣服，現在僧團應該分配這些物品。這其中有多少份額是屬於您的，這部分您長老自己守護自己接受自己使用。』這叫做自受分。這樣做了之後，如果有其他的比丘來，就不能強行索要。如果沒有這樣做，這個比丘的衣服不應該接受；如果接受了，就犯突吉羅罪，也應該和其他比丘一起分。如果不這樣做，出界就犯突吉羅罪，也應該和其他比丘一起分。 如果有四個比丘住在一起，其中一個比丘去世了，剩下的三個比丘可以選擇輾轉分、自己受分或者墮籌分。輾轉分、自己受分如上面所說。什麼是墮籌分呢？把衣缽等物品分成兩份，應該這樣說：『這部分屬於上座（長老），這部分屬於下座（年輕的比丘）；』
【English Translation】 English version: Going outside the boundary incurs a Dukkata (a minor offense), and it should also be shared with other Bhikkhus. If there are three Bhikkhus living together in one place, and one Bhikkhu dies, the two remaining Bhikkhus can choose to distribute the deceased's robes and bowl, either by transferring shares or by receiving shares themselves. What is transferring shares? One Bhikkhu should think like this: 'Venerable Elder! Bhikkhu so-and-so has died, and this Bhikkhu has so many immediate necessities and minor items, whether robes or non-robes, which the Sangha should now distribute. So much of this share belongs to me. I give this share to you, Venerable Elder; you may protect, receive, and use this share yourself.' The second Bhikkhu should also think like this: 'Venerable Elder! Bhikkhu so-and-so has died, and this Bhikkhu has so many necessities and minor items, whether robes or non-robes, which the Sangha should now distribute. So much of this share belongs to me. I give this share to you, Venerable Elder; you may protect, receive, and use this share yourself.' This is called transferring shares. What is receiving shares oneself? One Bhikkhu should say like this: 'Venerable Elder! Bhikkhu so-and-so has died, and this Bhikkhu has so many necessities and minor items, whether robes or non-robes, which the Sangha should now distribute. So much of this share belongs to you, and you, Venerable Elder, may protect, receive, and use this share yourself.' The second Bhikkhu should also say like this: 'Venerable Elder! Bhikkhu so-and-so has died, and this Bhikkhu has so many necessities and minor items, whether robes or non-robes, which the Sangha should now distribute. So much of this share belongs to you, and you, Venerable Elder, may protect, receive, and use this share yourself.' This is called receiving shares oneself. After doing this, if other Bhikkhus come, they cannot forcibly demand anything. If this is not done, the Bhikkhu should not accept the robes; if he accepts them, he commits a Dukkata, and it should also be shared with other Bhikkhus. If this is not done, going outside the boundary incurs a Dukkata, and it should also be shared with other Bhikkhus. If there are four Bhikkhus living together in one place, and one Bhikkhu dies, the three remaining Bhikkhus can choose to distribute the deceased's robes and bowl by transferring shares, receiving shares themselves, or by drawing lots. Transferring shares and receiving shares oneself are as described above. What is drawing lots? The robes and bowl should be divided into two parts, and it should be said like this: 'This part belongs to the senior (Elder), and this part belongs to the junior (younger Bhikkhu);'
若是分屬下座，是分屬上座。』如是竟一籌應墮，異比丘見不應墮。若墮第二籌，諸比丘犯突吉羅罪，亦應異比丘共分。若如是不作者，出界犯突吉羅罪，亦應異比丘分。若五比丘一住處，一比丘死，餘四比丘是衣缽物，若展轉分、若自受分、若墮籌分、若羯磨分。展轉分、自受分、墮籌分如上說。云何羯磨分？是衣缽物，僧應羯磨與一比丘。一心會僧，僧中一比丘應唱：『大德僧聽！某甲比丘死，有爾許資生輕物，若衣、若非衣，現前僧應分物。若僧時到僧忍聽，僧某甲比丘，有爾許資生輕物，若衣、若非衣，現前僧應分物，僧當羯磨與某甲比丘。如是白。』作白二羯磨。『僧已與某甲比丘羯磨，某甲比丘死，是比丘所有資生輕物，若衣、若非衣，現前僧應分物，僧羯磨與某甲比丘竟，僧忍，默然故，是事如是持。』
「僧羯磨與比丘衣缽物，是比丘自受不肯還，言：『一切僧如法與、如法取、如法誓、如法語竟。今何以還索？』」佛言：「應如是語：『比丘！清凈故施，汝應還僧。』若還善。若不還，應強奪，教突吉羅罪懺悔。」諸沙彌來索是衣分，諸比丘不與，佛言：「自恣衣分應與、隨比丘法物應與、因緣衣分應與、非時衣分應與。」佛未語死比丘衣分應與，以是事白佛。佛言：「聽與。」諸比丘不知
【現代漢語翻譯】 現代漢語譯本： 『若是分屬下座（僧團中資歷較淺的派別），還是分屬上座（僧團中資歷較深的派別）。』如果這樣導致一籌應該被丟棄，其他比丘認為不應該丟棄。如果丟棄第二籌，眾比丘犯突吉羅罪（一種輕罪），也應該與其他比丘共同承擔。如果不如是做，出界（超出規定範圍）則犯突吉羅罪，也應該由其他比丘分擔。如果有五個比丘住在一個地方，其中一個比丘去世，剩下的四個比丘處理他的衣缽等物品，無論是輾轉分給他人、自己接受一部分、通過投籌來分配、還是通過羯磨（一種僧團儀式）來分配。輾轉分、自受分、投籌分如上所述。什麼是羯磨分呢？就是將這些衣缽等物品，僧團應該通過羯磨儀式給予一位比丘。一心聚集僧眾，僧眾中的一位比丘應該唱言：『大德僧眾請聽！某甲比丘去世，有這麼多資生輕物，無論是衣服還是非衣服，現前僧眾應該分配這些物品。如果僧眾認為時機已到，僧眾忍可聽取，某甲比丘去世，有這麼多資生輕物，無論是衣服還是非衣服，現前僧眾應該分配這些物品，僧眾應當通過羯磨儀式給予某甲比丘。如是稟告。』進行白二羯磨（一種羯磨儀式）。『僧眾已經通過羯磨儀式將某甲比丘去世后留下的資生輕物，無論是衣服還是非衣服，現前僧眾應該分配的物品，通過羯磨儀式給予了某甲比丘，僧眾認可，因為默然不語，此事就這樣決定。』 僧團通過羯磨儀式將衣缽等物品給予某位比丘，這位比丘自己接受后卻不肯歸還，說：『一切僧眾如法給予、如法取走、如法發誓、如法語畢。現在為什麼要索要回去？』"佛說：『應該這樣告訴他：『比丘！因為清凈的緣故才施捨給你，你應該歸還給僧團。』如果歸還就好。如果不歸還，應該強行奪回，教他為突吉羅罪懺悔。』一些沙彌（未受具足戒的出家人）來索要這些衣服的分配，眾比丘不給，佛說：『自恣衣分應該給、隨比丘法物應該給、因緣衣分應該給、非時衣分應該給。』佛沒有說過去世比丘的衣分應該給，因此將此事稟告佛。佛說：『允許給。』眾比丘不知道
【English Translation】 English version: 『If it belongs to the Lower Seat (a junior group in the Sangha), or if it belongs to the Upper Seat (a senior group in the Sangha).』 If in this way one lot should be discarded, and other Bhikkhus (monks) think it should not be discarded. If the second lot is discarded, the Bhikkhus commit a Dukkhata (a minor offense), and it should also be shared with other Bhikkhus. If it is not done in this way, going outside the boundary incurs a Dukkhata offense, and it should also be shared by other Bhikkhus. If five Bhikkhus live in one place, and one Bhikkhu dies, the remaining four Bhikkhus handle his robes and alms bowl, whether it is distributed in turn, or they receive a portion themselves, or it is distributed by drawing lots, or it is distributed by Kamma (a Sangha ritual). Distribution in turn, receiving a portion themselves, and distribution by drawing lots are as described above. What is distribution by Kamma? It is that the Sangha should give these robes and alms bowl to a Bhikkhu through a Kamma ritual. Gather the Sangha with one mind, and one Bhikkhu in the Sangha should announce: 『Venerable Sangha, please listen! Bhikkhu Mǒu jiǎ (a placeholder name) has passed away, and there are so many light necessities, whether they are robes or not robes, the present Sangha should distribute these items. If the Sangha thinks the time has come, the Sangha should listen with forbearance, Bhikkhu Mǒu jiǎ has passed away, and there are so many light necessities, whether they are robes or not robes, the present Sangha should distribute these items, the Sangha should give them to Bhikkhu Mǒu jiǎ through a Kamma ritual. Thus, it is announced.』 Perform the white two Kamma (a type of Kamma ritual). 『The Sangha has already given the robes and alms bowl of Bhikkhu Mǒu jiǎ, who has passed away, through a Kamma ritual, the items that the present Sangha should distribute, the Sangha has given them to Bhikkhu Mǒu jiǎ through a Kamma ritual, the Sangha approves, because of silence, this matter is thus decided.』 The Sangha gives the robes and alms bowl to a Bhikkhu through a Kamma ritual, and this Bhikkhu accepts them but refuses to return them, saying: 『The entire Sangha gave them lawfully, took them lawfully, vowed lawfully, and spoke the Dharma lawfully. Why are you now asking for them back?』" The Buddha said: 『You should say to him: 『Bhikkhu! Because of purity, they were given to you, you should return them to the Sangha.』 If he returns them, that is good. If he does not return them, they should be forcibly taken back, and he should be taught to confess the Dukkhata offense.』 Some Samaneras (novice monks) come to ask for the distribution of these robes, and the Bhikkhus do not give them, the Buddha said: 『The share of the robe for Pavarana (the end of the rainy season retreat) should be given, the Dharma items that belong to the Bhikkhu should be given, the share of the robe for a reason should be given, the share of the robe for an untimely reason should be given.』 The Buddha did not say that the share of the robe of a deceased Bhikkhu should be given, therefore this matter was reported to the Buddha. The Buddha said: 『It is permitted to give it.』 The Bhikkhus did not know
與幾許？佛言：「應作四分，第四分應與沙彌。」
佛言：「諸比丘！有受法比丘，不受法比丘中住。是受法比丘死，不受法諸比丘遣使至受法比丘所言：『汝等一比丘是間死，衣缽物持去。』受法諸比丘若取去善。若不取，應用治四方僧房臥具。
「若不受法比丘，受法比丘中住。若死，受法比丘遣使至不受法比丘所言：『汝等一比丘是間死，衣缽物取去。』諸不受法比丘若取去善。若不持去，應用治四方僧房臥具。
「有受法諸比丘擯一比丘，到不受法比丘所言：『諸大德！除我罪作清凈，我當作不受法。』若未除罪而死，受法諸比丘應還攝衣缽。若除罪而死，衣缽物屬不受法諸比丘。
「有不受法諸比丘，擯一比丘，是比丘往受法諸比丘所言：『大德！除我罪作清凈，我當作受法。』若未除罪而死，衣缽物屬不受法諸比丘。若除罪而死，衣缽物應屬受法諸比丘。」
有一比丘有衣應舍，是比丘與六群諸比丘。六群比丘取自用，不肯還歸。爾時有異諸比丘苦惱，不能得清凈可信比丘。佛夏后月遊行諸國，諸比丘著新染衣，是比丘著弊故衣。佛見是比丘，知而故問是比丘：「汝何以著故弊衣？」答言：「我有衣應舍，與六群諸比丘。六群比丘取自用，不肯還我。亦有異諸比丘苦惱，
【現代漢語翻譯】 現代漢語譯本 與多少？佛說：『應當分成四份，第四份應當給沙彌（Śrāmaṇera，佛教術語，指未成年出家男子）。』
佛說：『各位比丘（bhikṣu，佛教術語，指出家男子）！有受具足戒的比丘（受法比丘）住在不受具足戒的比丘（不受法比丘）之中。如果這位受具足戒的比丘死了，不受具足戒的比丘派人到受具足戒的比丘那裡說：「你們的一位比丘在這裡死了，他的衣缽（cīvara and pātra，佛教術語，指出家人的衣服和食器）拿走吧。」受具足戒的比丘如果拿走就好。如果不拿走，就應用來修繕四方僧房（saṃghārāma，佛教術語，指僧眾居住的寺院）的臥具。
如果不受具足戒的比丘，住在受具足戒的比丘之中。如果死了，受具足戒的比丘派人到不受具足戒的比丘那裡說：「你們的一位比丘在這裡死了，他的衣缽拿走吧。」這些不受具足戒的比丘如果拿走就好。如果不拿走，就應用來修繕四方僧房的臥具。
有受具足戒的比丘們驅逐一位比丘，這位比丘到不受具足戒的比丘那裡說：「各位大德！請解除我的罪過，讓我恢復清凈，我將成為不受具足戒的比丘。」如果還沒解除罪過就死了，受具足戒的比丘應當取回他的衣缽。如果解除罪過而死，衣缽就屬於不受具足戒的比丘。
有不受具足戒的比丘們，驅逐一位比丘，這位比丘前往受具足戒的比丘那裡說：「大德！請解除我的罪過，讓我恢復清凈，我將成為受具足戒的比丘。」如果還沒解除罪過就死了，衣缽屬於不受具足戒的比丘。如果解除罪過而死，衣缽應當屬於受具足戒的比丘。」
有一位比丘有應該捨棄的衣服，這位比丘給了六群比丘（指行為不端的比丘）。六群比丘拿去自己用，不肯歸還。當時有其他比丘苦惱，無法得到清凈可信的比丘。佛陀在夏季之後的月份巡遊各國，各位比丘穿著新染的衣服，這位比丘穿著破舊的衣服。佛陀看見這位比丘，明知故問這位比丘：「你為什麼穿著破舊的衣服？」他回答說：「我有一件應該捨棄的衣服，給了六群比丘。六群比丘拿去自己用，不肯還給我。也有其他比丘苦惱，
【English Translation】 English version How much should it be? The Buddha said, 'It should be divided into four parts, and the fourth part should be given to the Śrāmaṇera (novice monk).'
The Buddha said, 'Monks (bhikṣu)! There are monks who have received the full precepts (ordained monks) living among monks who have not received the full precepts (non-ordained monks). If this ordained monk dies, the non-ordained monks send a messenger to the ordained monks, saying, 'One of your monks has died here; take his robes and bowl (cīvara and pātra).' If the ordained monks take them, that's good. If they don't take them, they should be used to repair the bedding in the monasteries (saṃghārāma) in all directions.'
If a non-ordained monk lives among ordained monks, and if he dies, the ordained monks send a messenger to the non-ordained monks, saying, 'One of your monks has died here; take his robes and bowl.' If these non-ordained monks take them, that's good. If they don't take them, they should be used to repair the bedding in the monasteries in all directions.'
If ordained monks expel a monk, and this monk goes to the non-ordained monks and says, 'Venerable ones! Remove my offenses and restore my purity, and I will become a non-ordained monk.' If he dies before his offenses are removed, the ordained monks should take back his robes and bowl. If he dies after his offenses are removed, the robes and bowl belong to the non-ordained monks.'
If non-ordained monks expel a monk, and this monk goes to the ordained monks and says, 'Venerable ones! Remove my offenses and restore my purity, and I will become an ordained monk.' If he dies before his offenses are removed, the robes and bowl belong to the non-ordained monks. If he dies after his offenses are removed, the robes and bowl should belong to the ordained monks.'
There was a monk who had a robe that should be discarded, and this monk gave it to the group of six monks (referring to monks with bad behavior). The group of six monks took it for their own use and refused to return it. At that time, other monks were distressed and could not find pure and trustworthy monks. The Buddha was traveling in various countries after the summer retreat, and the monks were wearing newly dyed robes, while this monk was wearing old and worn robes. The Buddha saw this monk and, knowing the situation, deliberately asked him, 'Why are you wearing old and worn robes?' He replied, 'I had a robe that should be discarded, and I gave it to the group of six monks. The group of six monks took it for their own use and refused to return it to me. Other monks are also distressed,'
不能得清凈可信比丘與。」佛言：「是清凈故佈施，是時比丘即應還取。若取得善，若不還應強奪，教突吉羅罪懺悔。」
佛在舍衛國。有一居士，請佛及僧明日食，佛默然受。知佛受已，從坐起頭面禮佛足繞佛而還，其夜多辦凈妙種種飲食，清旦布坐處，遣人白佛：「食具已辦，唯聖知時。」佛自房住迎食分，一切僧入居士舍，阿難送佛食分。有五因緣佛住精舍迎食分。何等五？一若欲入定；二欲為諸天說法；三欲諸房游看；四看病比丘；五若未結戒欲結。佛知諸比丘入居士舍，捉戶鉤遍看諸房，見一住處開門扇。一病比丘苦痛無侶，自臥大小便中。佛知故問問病比丘：「汝何所患苦，獨無人瞻視，自臥大小便上？」是比丘忠直相實相白佛：「大德！我性懶，他有事我不助。我今病，他人亦復不看我。」佛如是思惟：「是忠實善男子，我當以手摩其身。」是時佛即以手摩之，當手摩時比丘苦痛即除愈，身心安樂。佛安徐扶起，與著衣將出房，安徐扶坐洗之，授凈衣令著。不凈者為浣捩曬，還入安徐卻不凈涕唾，除草蓐灑掃塗地。更布草蓐已，安徐扶起著衣將入房，扶令草蓐中坐。告病比丘：「汝若不勤求，未得事為得故、未到事為到故、未識事為識故。汝隨爾許時具受苦痛，方當復劇是。」比丘亦自思惟：「
【現代漢語翻譯】 現代漢語譯本：『不能得到清凈可信的比丘。』佛說：『因為清凈的緣故而佈施，這時比丘就應該歸還所受的佈施。如果能得到好的東西，就接受；如果不歸還，就應該強行奪回，並教導他進行突吉羅罪（Dukkata，惡作罪）的懺悔。』
佛陀在舍衛國（Sravasti）的時候。有一位居士，邀請佛陀和僧眾第二天接受供養，佛陀默然應允。居士知道佛陀已經接受邀請后，從座位上起身，頭面頂禮佛足，繞佛一週后離開。當晚，他準備了許多幹凈精美的各種飲食，清晨佈置好座位，派人稟告佛陀：『齋飯已經準備完畢，唯愿世尊知時。』佛陀從自己的住所前往迎食的地方，所有的僧眾都進入了居士的住所，阿難（Ananda）尊者送上佛陀的食物。有五種因緣，佛陀會住在精舍（Vihara）迎接供養的食物。是哪五種呢？一是如果想要入定；二是想要為諸天說法；三是想要在各個房間巡視；四是看望生病的比丘；五是如果還沒有結戒就想要結戒。佛陀知道眾比丘進入居士的住所后，拿著門閂遍看各個房間，見到一處住所的門扇是打開的。一位生病的比丘痛苦不堪，沒有人照顧，自己躺在大小便之中。佛陀明知故問，問生病的比丘：『你得了什麼病，如此痛苦，獨自一人無人照看，自己躺在大小便之上？』這位比丘忠誠坦率地如實稟告佛陀：『大德！我生性懶惰，別人有事我不會幫忙。我現在生病了，別人也不來看我。』佛陀這樣思惟：『這位忠實善良的男子，我應當用手去按摩他的身體。』這時，佛陀就用手去按摩他，當手按摩的時候，比丘的痛苦立刻消除痊癒，身心安樂。佛陀慢慢地扶起他，給他穿上衣服，將他扶出房間，慢慢地扶著他坐下，為他清洗身體，給他幹凈的衣服穿上。不乾淨的東西拿去洗滌晾曬，然後回來慢慢地清理不乾淨的涕唾，清除草墊，灑掃塗地。重新鋪好草墊后，慢慢地扶起他，給他穿上衣服，扶他進入房間，扶著他在草墊中坐下。告訴生病的比丘：『你如果不勤奮精進，未得到的想要得到，未到達的想要到達，未證知的想要證知。你將要像這樣長久地遭受痛苦，而且還會更加劇烈。』比丘也自己思惟：『』
【English Translation】 English version: 『It is impossible to obtain a pure and trustworthy Bhikkhu.』 The Buddha said, 『Because of purity, alms are given. At this time, the Bhikkhu should return the alms received. If something good is obtained, accept it; if it is not returned, it should be forcibly taken back, and he should be taught to repent of the Dukkata (evil-doing) offense.』
The Buddha was in Sravasti (舍衛國). There was a householder who invited the Buddha and the Sangha to a meal the next day. The Buddha silently accepted. Knowing that the Buddha had accepted, the householder rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha, and then left. That night, he prepared many clean and exquisite varieties of food. In the early morning, he arranged the seating and sent someone to inform the Buddha: 『The meal is ready, may the World-Honored One know the time.』 The Buddha went from his dwelling to the place where the food was to be received, and all the Sangha entered the householder's residence. Venerable Ananda (阿難) brought the Buddha's portion of food. There are five reasons why the Buddha would stay in the Vihara (精舍) to receive the food offering. What are the five? First, if he wanted to enter Samadhi (定); second, if he wanted to preach to the Devas (諸天); third, if he wanted to inspect the various rooms; fourth, to visit sick Bhikkhus; fifth, if he wanted to establish precepts that had not yet been established. The Buddha, knowing that the Bhikkhus had entered the householder's residence, took the door latch and inspected all the rooms, and saw that the door of one dwelling was open. A sick Bhikkhu was suffering greatly, with no one to care for him, lying in his own excrement and urine. The Buddha, knowing this, asked the sick Bhikkhu: 『What is your illness, that you are suffering so much, alone and uncared for, lying in your own excrement and urine?』 The Bhikkhu truthfully and honestly reported to the Buddha: 『Great Virtue! I am lazy by nature, and I do not help others when they have things to do. Now that I am sick, others do not look after me either.』 The Buddha thought to himself: 『This honest and kind man, I should massage his body with my own hands.』 At that moment, the Buddha massaged him with his hands, and as he massaged him, the Bhikkhu's pain immediately disappeared and he was healed, his body and mind at peace. The Buddha slowly helped him up, helped him put on his clothes, and helped him out of the room, slowly helping him to sit down, washing him, and giving him clean clothes to wear. The unclean things were washed, wrung out, and dried in the sun. Then he returned and slowly cleaned up the unclean mucus and saliva, removed the grass mat, swept and plastered the ground. After re-laying the grass mat, he slowly helped him up, helped him put on his clothes, and helped him into the room, helping him to sit on the grass mat. He told the sick Bhikkhu: 『If you are not diligent and striving, desiring to obtain what has not been obtained, desiring to reach what has not been reached, desiring to realize what has not been realized, you will suffer like this for a long time, and it will become even more severe.』 The Bhikkhu also thought to himself: 『』
今佛威神力，以手摩我身。當下手時，我身苦痛即除愈，身心安樂。」是比丘唸佛大恩，善心生焉，得清凈信立種種愿，佛功德尊重，于佛撿意一心。佛隨比丘意善為說法，是比丘在草座上，一切諸法不受，得阿羅漢。佛安是比丘第一漏盡中已，從是房出閉門下橝，還本房布尼師檀結跏趺坐。居士是時見眾僧坐已，從坐起自行澡水，種種飲食自恣所須。食畢澡手執缽，持一小床在僧前坐，欲聽說法。時上座比丘說法，還到佛所頭面禮佛足一面坐。諸佛常法，諸比丘中食還，如是問諸比丘：「飲食多美，僧得滿足不？」諸比丘言：「大德！食美飽滿。」諸比丘食還，爾時世尊以如是問：「汝等飲食美不？僧飽滿不？」諸比丘言：「大德！食美飽滿。」
佛告諸比丘：「今日我捉戶鉤諸房遍看，見一病比丘，苦痛病急獨無人看，臥大小便中。汝諸比丘！是事不是，何以不相看、不相供給。入我法中，汝無父母兄弟，若不相看，誰當看汝？」佛種種因緣呵諸比丘已，告諸比丘：「從今日應看病人。」長老憂波離問佛：「誰應供給瞻視病人？」佛言：「和尚、阿阇梨；同和尚、同阿阇梨。若無四種人，僧應供給。若僧不與，僧得突吉羅罪。若僧差人，不肯去者，得突吉羅罪。從今日結看病比丘法。看病人法者，當隨病人
【現代漢語翻譯】 現代漢語譯本：『仰仗佛陀的威神之力，用手摩我的身體。當手摩下來的時候，我身上的苦痛立刻消除痊癒，身心安樂。』這位比丘感念佛陀的大恩，善心生起，獲得了清凈的信心，立下了種種誓願，對佛陀的功德非常尊重，心中專注于佛。佛陀隨順比丘的心意，為他善巧地說法，這位比丘在草座上，對一切諸法不再執著，證得了阿羅漢果（Arahan）。佛陀確認這位比丘已證得第一漏盡（漏盡：煩惱斷盡）后，從房間出來，關上門放下門閂，回到自己的房間，鋪好尼師檀（Nisidana，坐具），結跏趺坐。居士這時看見眾僧已經坐好，從座位上起身，自己取用澡水，以及各種飲食，隨意取用所需。用完齋飯，洗凈手，拿著缽，拿了一張小床在僧眾面前坐下，想要聽佛說法。當時，上座比丘說法完畢，回到佛陀處，頭面頂禮佛足，在一旁坐下。諸佛通常的做法是，比丘們用齋飯回來后，會這樣詢問比丘們：『飲食是否豐盛美味？僧眾是否都得到滿足？』比丘們回答說：『大德！飲食美味而且飽滿。』比丘們用齋飯回來后，當時世尊也這樣詢問：『你們的飲食是否美味？僧眾是否都得到滿足？』比丘們回答說：『大德！飲食美味而且飽滿。』 佛陀告訴諸位比丘：『今天我拿著門鉤，把各個房間都看了一遍，看見一位生病的比丘，痛苦而且病情緊急，獨自一人無人照看，躺在大小便之中。你們這些比丘！這件事對嗎？為什麼不互相照顧、不互相供給？進入我的佛法中，你們沒有父母兄弟，如果不互相照顧，誰來照顧你們呢？』佛陀用種種因緣呵斥諸位比丘后，告訴諸位比丘：『從今天起，應當照顧病人。』長老優波離（Upali）問佛陀：『應該由誰來供給瞻視病人呢？』佛陀說：『和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）；同一和尚、同一阿阇梨。如果沒有這四種人，僧眾應當供給。如果僧眾不供給，僧眾就犯了突吉羅罪（Dukkata，惡作罪）。如果僧眾指派人，不肯去的人，就犯了突吉羅罪。從今天起，制定看病比丘的法規。看護病人的人，應當隨順病人』
【English Translation】 English version: 'Relying on the Buddha's majestic spiritual power, He touched my body with His hand. The moment His hand touched me, the pain in my body immediately disappeared and I was healed, my body and mind were at peace.' This Bhikkhu (monk) was mindful of the Buddha's great kindness, and a good heart arose in him. He obtained pure faith, made various vows, deeply respected the Buddha's merits, and focused his mind on the Buddha. The Buddha, according to the Bhikkhu's intention, skillfully taught him the Dharma. This Bhikkhu, sitting on the grass mat, no longer clung to any Dharmas (teachings), and attained Arahan (enlightenment). After the Buddha confirmed that this Bhikkhu had attained the first extinction of outflows (漏盡: extinction of afflictions), He came out of the room, closed the door, and put down the latch. He returned to his own room, spread out his Nisidana (sitting cloth), and sat in the lotus position. The householder, seeing that the Sangha (community of monks) had already sat down, rose from his seat, took bathing water for himself, and various foods, taking whatever he needed at will. After finishing the meal, he washed his hands, took his bowl, and sat down in front of the Sangha with a small stool, wanting to listen to the Dharma. At that time, the senior Bhikkhu finished speaking the Dharma, returned to the Buddha, prostrated himself with his head at the Buddha's feet, and sat to one side. It was the usual practice of all Buddhas that after the Bhikkhus returned from their meal, they would ask the Bhikkhus: 'Was the food plentiful and delicious? Were the Sangha all satisfied?' The Bhikkhus replied: 'Venerable One! The food was delicious and plentiful.' After the Bhikkhus returned from their meal, the World Honored One then asked: 'Was your food delicious? Were the Sangha all satisfied?' The Bhikkhus replied: 'Venerable One! The food was delicious and plentiful.' The Buddha told the Bhikkhus: 'Today, I took the door hook and looked through each room, and saw a sick Bhikkhu, suffering and in critical condition, alone and unattended, lying in his own excrement and urine. You Bhikkhus! Is this right? Why do you not take care of each other, and not provide for each other? Having entered my Dharma, you have no parents or siblings. If you do not take care of each other, who will take care of you?' After the Buddha rebuked the Bhikkhus with various reasons, He told the Bhikkhus: 'From today onwards, you should take care of the sick.' Elder Upali (Upali) asked the Buddha: 'Who should provide for and attend to the sick?' The Buddha said: 'The Upadhyaya (preceptor), the Acarya (teacher); the same Upadhyaya, the same Acarya. If there are not these four people, the Sangha should provide. If the Sangha does not provide, the Sangha commits a Dukkata (wrongdoing) offense. If the Sangha assigns someone, and that person refuses to go, he commits a Dukkata offense. From today onwards, establish the rules for Bhikkhus caring for the sick. The person caring for the sick should follow the patient'
所須應作，隨時到病人邊問病因緣。問病因緣已，若問藥師、若問知病比丘、見病比丘，如是以何藥差？若藥師教應服是藥，明日到廚中看僧作何食？若有隨病應食，看病人則往。若無應病食，應取僧所供給供給是病人。若是事無是住處，若善好有德比丘，從是比丘索供給病人。若無是事，應從多知識大德比丘索。若無是事，應留病比丘六物，余物應貿所須供給病人。若無是事，以所受重物貿輕物受持，得錢求所須供給病人。若無是事，所受鐵缽為貿瓦缽受持，得錢市所須供給病人。若無是事，看病人應自與。若自無，應從他乞供給病人。若無知識乞不能得，乞食美者供給病人。看病比丘，應隨時到病人邊為說深法，是道非道發其智慧。是病比丘如是隨意說法。若是阿練若病，應現前贊阿練若法。若學修妒路經，現前贊學修妒路。若學毗尼，現前贊毗尼。若作法師，現前贊阿毗曇。若佐助眾事，應贊佐助眾事。若有大德多人所識，應問初地相、第二、第三、第四地相，須陀洹果乃至阿羅漢果。若死，隨其功德供給供養竟，諸衣若應浣者浣，捩曬燥卷襞，徐徐擔入僧中，應如是唱：『某甲比丘死，是比丘僧伽梨、是憂多羅僧、是安陀會、是缽是漉水囊、是尼師檀、是余資生物，自得如是勝趣。』」
佛言：「有三
{ "translations": [ "現代漢語譯本", "應該做的事情是，隨時到病人身邊詢問生病的原因。詢問病因之後，如果需要詢問藥師，或者詢問了解病情的比丘、照顧病人的比丘，詢問用什麼藥可以治好？如果藥師教導應該服用這種藥，第二天到廚房看看僧眾做什麼食物？如果有適合病人吃的，就拿給病人。如果沒有適合病人吃的，應該拿僧眾所供給的食物供給病人。如果這些事情在這個住處都做不到，如果有善良有德行的比丘，就從這位比丘那裡索取來供給病人。如果沒有這件事，應該從多見識的大德比丘那裡索取。如果沒有這件事，應該留下生病比丘的六種必需品，其餘的物品應該交換成所需的物品來供給病人。如果沒有這件事，用所受的重物交換輕物來持有，得到錢財來購買所需的物品供給病人。如果沒有這件事，將所受的鐵缽交換成瓦缽來持有，得到錢財購買所需的物品供給病人。如果沒有這件事，照顧病人的人應該自己給予。如果自己沒有，應該向他人乞討來供給病人。如果沒有認識的人乞討不到，就乞討美味的食物來供給病人。照顧病人的比丘，應該隨時到病人身邊為他說甚深佛法，分辨正道與非道，啓發他的智慧。讓生病的比丘這樣隨意聽聞佛法。如果是住在寂靜處的病人，應該當面讚歎寂靜處的修行方法。如果學習《修妒路經》（Sūtra，經），當面讚歎學習《修妒路經》的功德。如果學習《毗尼》（Vinaya，戒律），當面讚歎《毗尼》的功德。如果做法師，當面讚歎《阿毗曇》（Abhidhamma，論藏）。如果協助大眾事務，應該讚歎協助大眾事務的功德。如果有大德之人，很多人都認識，應該詢問初地（初地，菩薩修行階位的第一階段）的相、第二地、第三地、第四地的相，須陀洹果（Srotaāpanna，入流果）乃至阿羅漢果（Arhat，無學果）。如果去世了，根據他的功德供給供養完畢，所有的衣服如果應該洗的就洗，擰乾曬乾捲起來疊好，慢慢地擔入僧眾之中，應該這樣宣告：『某甲比丘去世了，這是比丘的僧伽梨（saṃghāṭī，大衣）、這是憂多羅僧（uttarāsaṅga，上衣）、這是安陀會（antarvāsa, 中衣）、這是缽、這是濾水囊、這是尼師檀（niṣīdana，坐具）、這是剩餘的資生物，自己得到了這樣殊勝的去處。』」， "佛說：『有三種'" ], "english_translations": [ "English version", "What needs to be done is to go to the sick person's side at any time to ask about the cause of the illness. After asking about the cause of the illness, if it is necessary to ask the physician, or ask the Bhikkhu who knows the condition, or the Bhikkhu who is taking care of the patient, ask what medicine can cure it? If the physician teaches that this medicine should be taken, go to the kitchen the next day to see what food the Sangha is making? If there is something suitable for the patient to eat, take it to the patient. If there is nothing suitable for the patient to eat, the food supplied by the Sangha should be used to supply the patient. If these things cannot be done in this dwelling place, if there is a kind and virtuous Bhikkhu, ask this Bhikkhu to provide for the patient. If there is no such thing, one should ask a knowledgeable and virtuous Bhikkhu. If there is no such thing, the sick Bhikkhu's six necessities should be left, and the rest of the items should be exchanged for the necessary items to supply the patient. If there is no such thing, the heavy objects received should be exchanged for light objects to hold, and the money obtained should be used to buy the necessary items to supply the patient. If there is no such thing, the iron bowl received should be exchanged for an earthenware bowl to hold, and the money obtained should be used to buy the necessary items to supply the patient. If there is no such thing, the person taking care of the patient should give it himself. If he doesn't have it himself, he should beg from others to supply the patient. If there is no acquaintance to beg from, he should beg for delicious food to supply the patient. The Bhikkhu who takes care of the patient should go to the patient's side at any time to speak profound Dharma for him, distinguish between the right path and the wrong path, and enlighten his wisdom. Let the sick Bhikkhu listen to the Dharma at will. If it is a patient living in a secluded place, he should praise the practice methods of the secluded place in person. If studying the Sūtra (Sūtra, scriptures), praise the merits of studying the Sūtra in person. If studying the Vinaya (Vinaya, precepts), praise the merits of the Vinaya in person. If acting as a Dharma master, praise the Abhidhamma (Abhidhamma, treatises) in person. If assisting in public affairs, one should praise the merits of assisting in public affairs. If there is a virtuous person who is known by many people, one should ask about the characteristics of the first Bhumi (first Bhumi, the first stage of Bodhisattva practice), the characteristics of the second, third, and fourth Bhumis, Srotaāpanna (Srotaāpanna, stream-enterer) up to Arhat (Arhat, non-learner). If he passes away, after the merits have been supplied and offered, all the clothes should be washed if they should be washed, wrung out, dried, rolled up and folded, and slowly carried into the Sangha. It should be announced like this: 'Bhikkhu so-and-so has passed away, this is the Bhikkhu's saṃghāṭī (saṃghāṭī, outer robe), this is the uttarāsaṅga (uttarāsaṅga, upper robe), this is the antarvāsa (antarvāsa, inner robe), this is the bowl, this is the water filter bag, this is the niṣīdana (niṣīdana, sitting cloth), this is the remaining supplies, and he himself has attained such a wonderful destination.'\"", "The Buddha said: 'There are three'" ] }
種病人：有病人，若得隨病飲食若不得，若得隨病藥若不得，若得隨意看病人若不得，不能差。
「有病人，若得隨病飲食若不得，若得應病藥若不得，若得隨意看病人若不得，能差。
「有病人，若得隨病飲食差，若不得死；若得應病藥差，若不得死；若得隨意看病人差，若不得死。以是病故聽看病人，若上二種病人，為供養供給亦善。病人有五事難看。何等五？一惡性不可共語；二看病人教不信不受；三應病飲食不應病飲食，不知自節量；四不肯服藥；五不能自忍節量。有是五法病人難看。病人有五事易看。何等五？一不惡性；二看病人教能信受；三別隨病應食不應食；四能自服藥；五能自忍節量；有是五法病人易看。有五法看病人不能看病。何等五？一者惡性不可共語；二者病人教不隨語；三者不別知隨病應食不應食；四者不能為病人他邊索藥；五者不能忍。有是五法不能看病人。有五法能看病人：一者不惡性可共語；二者病人教即隨語；三者能知應病飲食，是應食是不應食；四者能為病人他邊索藥；五者能忍。有是五法能看病人。
「有五法病人難看。何等五？一惡性不可共語；二不知諸病起滅無常；三身中起病辛苦不樂，奪命性不能忍；四一切喜從他索，少自能作而不作；五五受陰中起
【現代漢語翻譯】 現代漢語譯本 有這樣一種病人：如果能按照病情調整飲食，或者不能；如果能得到對癥的藥物，或者不能；如果能隨意探望病人，或者不能，都不能痊癒。
有這樣一種病人：如果能按照病情調整飲食，或者不能；如果能得到對癥的藥物，或者不能；如果能隨意探望病人，或者不能，就能痊癒。
有這樣一種病人：如果能按照病情調整飲食就能痊癒，如果不能就死亡；如果能得到對癥的藥物就能痊癒，如果不能就死亡；如果能隨意探望病人就能痊癒，如果不能就死亡。因為這些疾病的緣故，允許探望病人。如果以上兩種病人，爲了供養和供給也是好的。病人有五種情況難以照料。是哪五種？一是性格惡劣，難以溝通；二是探望病人的人教導他不相信不接受；三是應該吃的食物和不應該吃的食物，不知道自我節制；四是不肯服藥；五是不能自我忍耐和節制。有這五種情況的病人難以照料。病人有五種情況容易照料。是哪五種？一是性格不惡劣；二是探望病人的人教導他能相信接受；三是能分辨隨病情應該吃的和不應該吃的食物；四是能自己服藥；五是能自我忍耐和節制。有這五種情況的病人容易照料。有五種情況的照料者不能很好地照料病人。是哪五種？一是性格惡劣，難以溝通；二是病人不聽從照料者的話；三是不能分辨隨病情應該吃的和不應該吃的食物；四是不能為病人從其他地方尋求藥物；五是不能忍耐。有這五種情況不能很好地照料病人。有五種情況能很好地照料病人：一是不惡劣，可以溝通；二是病人聽從照料者的話；三是能知道對癥的飲食，什麼是應該吃的，什麼是不應該吃的；四是能為病人從其他地方尋求藥物；五是能忍耐。有這五種情況能很好地照料病人。
有五種情況的病人難以照料。是哪五種？一是性格惡劣，難以溝通；二是不瞭解諸病生起和滅去的無常性（anitya）；三是身體生病，感到辛苦不快樂，生命受到威脅時不能忍耐；四是一切都喜歡向別人索取，很少自己能做而不做；五是五受陰（panca upadanakkhandha）中生起痛苦。
【English Translation】 English version There is a type of patient: whether they can have a diet according to their illness or not, whether they can get the right medicine for their illness or not, whether they can have visitors at will or not, they cannot recover.
There is a type of patient: whether they can have a diet according to their illness or not, whether they can get the right medicine for their illness or not, whether they can have visitors at will or not, they can recover.
There is a type of patient: if they can have a diet according to their illness, they will recover; if not, they will die. If they can get the right medicine for their illness, they will recover; if not, they will die. If they can have visitors at will, they will recover; if not, they will die. Because of these illnesses, visiting patients is allowed. If the above two types of patients are provided with offerings and supplies, it is also good. There are five things that make it difficult to care for a patient. What are the five? First, a bad temper, making it impossible to communicate; second, the patient does not believe or accept the teachings of the caregiver; third, they do not know how to moderate their diet, whether it is appropriate for their illness or not; fourth, they refuse to take medicine; fifth, they cannot endure and moderate themselves. These five things make it difficult to care for a patient. There are five things that make it easy to care for a patient. What are the five? First, not having a bad temper; second, the patient believes and accepts the teachings of the caregiver; third, they can distinguish between what they should and should not eat according to their illness; fourth, they can take medicine themselves; fifth, they can endure and moderate themselves. These five things make it easy to care for a patient. There are five things that prevent a caregiver from caring for a patient well. What are the five? First, a bad temper, making it impossible to communicate; second, the patient does not follow the caregiver's instructions; third, they cannot distinguish between what they should and should not eat according to their illness; fourth, they cannot seek medicine from elsewhere for the patient; fifth, they cannot endure. These five things prevent them from caring for a patient well. There are five things that enable a caregiver to care for a patient well: first, not having a bad temper, making it possible to communicate; second, the patient follows the caregiver's instructions; third, they know the appropriate diet for the illness, what they should and should not eat; fourth, they can seek medicine from elsewhere for the patient; fifth, they can endure. These five things enable them to care for a patient well.
There are five things that make it difficult to care for a patient. What are the five? First, a bad temper, making it impossible to communicate; second, not understanding the impermanence (anitya) of the arising and ceasing of all illnesses; third, feeling pain and unhappiness when the body is sick, and not being able to endure when life is threatened; fourth, liking to ask others for everything, and rarely doing what they can do themselves; fifth, suffering arises within the five aggregates of clinging (panca upadanakkhandha).
滅不觀，是色陰、是色陰習、是色陰盡，是痛陰、是想陰、是行陰，是識陰、是識陰習、是識陰盡。有是五法病人難看。有五法病人易看。何等五？一者不惡性可共語；二知諸痛起滅觀無常；三身中起病辛苦痛急不樂，奪命效能忍；四一切不喜從他索少，自能作自作；五五受陰中起滅能觀，是色陰、是色陰習、是色陰盡，是痛陰、是想陰、是行陰，是識陰、是識陰習、是識陰盡。有是五法病人易看。
「復有五法看病人不能看病。何等五？一者惡性不可共語；二者若多惡病人屎尿，瓦甌唾壺出入時，若棄唾時不喜；三為財物飲食不為法故；四五受陰中起滅不能觀，是色陰、是色陰習、是色陰盡，是痛陰、是想陰、是行陰，是識陰、是識陰習、是識陰盡。五不能隨時到病人邊為說深妙法示是道非道，不能生其智慧。是為五法不能看病。」
佛告諸比丘：「有比丘遣比丘，使與他比丘衣。所與比丘衣者死，彼死比丘邊同意取，是惡取。死者衣受，是惡受。若本主活在，與彼同意取，是好取。長衣受，是好受。有比丘遣比丘，使與他比丘衣。本主死與是同意取，是惡取。死者衣受，是惡受。所與比丘活在，與彼同意取，是好取。長衣受，是好受。」(七法中衣法第七竟)
十誦律卷第二十八 大正藏第
【現代漢語翻譯】 現代漢語譯本 不觀察滅，就是色陰（Rupa-skandha，構成物質存在的要素）、色陰的習（Rupa-skandha-samudaya，色陰的生起）、色陰的盡（Rupa-skandha-nirodha，色陰的滅盡），就是痛陰（Vedana-skandha，感受的要素）、想陰（Samjna-skandha，知覺的要素）、行陰（Samskara-skandha，意志的要素），就是識陰（Vijnana-skandha，意識的要素）、識陰的習（Vijnana-skandha-samudaya，識陰的生起）、識陰的盡（Vijnana-skandha-nirodha，識陰的滅盡）。有這五種情況的病人難以照料。有五種情況的病人容易照料。是哪五種呢？一是性格不惡劣，可以交流；二是知道各種痛苦的生起和滅去，觀察無常；三是身體生病，辛苦疼痛劇烈，不快樂，面臨死亡也能忍受；四是一切不喜歡的都很少向別人索取，自己能做就自己做；五是對五受陰（Panca-skandha，五蘊，即色、受、想、行、識）的生起和滅去能夠觀察，就是色陰、色陰的習、色陰的盡，就是痛陰、想陰、行陰，就是識陰、識陰的習、識陰的盡。有這五種情況的病人容易照料。
又有五種情況，看護病人的人不能好好看護病人。是哪五種呢？一是性格惡劣，不能交流；二是如果病人有很多大小便，在倒屎尿、瓦罐、痰盂時，或者丟棄痰液時不高興；三是爲了財物飲食，不是爲了佛法；四是對五受陰的生起和滅去不能觀察，就是色陰、色陰的習、色陰的盡，就是痛陰、想陰、行陰，就是識陰、識陰的習、識陰的盡。五是不能隨時到病人身邊為他說深奧微妙的佛法，指出什麼是正道，什麼不是正道，不能啓發他的智慧。這就是五種不能好好看護病人的情況。
佛告訴眾比丘：『有比丘派遣比丘，讓他把衣服給其他比丘。被給予衣服的比丘死了，在那死去比丘身邊，（派遣者）同意取回衣服，這是惡取。接受死者的衣服，這是惡受。如果原本的主人還活著，與他同意取回衣服，這是好取。長期接受衣服，這是好受。有比丘派遣比丘，讓他把衣服給其他比丘。原本的主人死了，與（派遣者）同意取回衣服，這是惡取。接受死者的衣服，這是惡受。被給予衣服的比丘還活著，與他同意取回衣服，這是好取。長期接受衣服，這是好受。』（七法中衣法第七完）
《十誦律》卷第二十八 《大正藏》第
【English Translation】 English version Not observing cessation, it is the Rupa-skandha (form aggregate, the element constituting material existence), the arising of Rupa-skandha (Rupa-skandha-samudaya), the cessation of Rupa-skandha (Rupa-skandha-nirodha), it is the Vedana-skandha (feeling aggregate, the element of sensation), the Samjna-skandha (perception aggregate, the element of perception), the Samskara-skandha (volition aggregate, the element of volition), it is the Vijnana-skandha (consciousness aggregate, the element of consciousness), the arising of Vijnana-skandha (Vijnana-skandha-samudaya), the cessation of Vijnana-skandha (Vijnana-skandha-nirodha). A patient with these five conditions is difficult to care for. A patient with five conditions is easy to care for. What are the five? First, not having a bad temper and being able to communicate; second, knowing the arising and ceasing of all pains, observing impermanence; third, enduring the suffering, pain, and distress of illness, and facing death; fourth, rarely asking others for things one dislikes, doing what one can oneself; fifth, being able to observe the arising and ceasing of the five aggregates (Panca-skandha, the five aggregates: form, feeling, perception, volition, and consciousness), that is, Rupa-skandha, the arising of Rupa-skandha, the cessation of Rupa-skandha, that is, Vedana-skandha, Samjna-skandha, Samskara-skandha, that is, Vijnana-skandha, the arising of Vijnana-skandha, the cessation of Vijnana-skandha. A patient with these five conditions is easy to care for.
Furthermore, there are five conditions under which a caregiver cannot properly care for a patient. What are the five? First, having a bad temper and being unable to communicate; second, being unhappy when handling the patient's feces and urine, or when disposing of sputum from chamber pots and spittoons; third, doing it for material gain and food, not for the sake of the Dharma; fourth, being unable to observe the arising and ceasing of the five aggregates, that is, Rupa-skandha, the arising of Rupa-skandha, the cessation of Rupa-skandha, that is, Vedana-skandha, Samjna-skandha, Samskara-skandha, that is, Vijnana-skandha, the arising of Vijnana-skandha, the cessation of Vijnana-skandha. Fifth, being unable to go to the patient's side at any time to speak profound and subtle Dharma, pointing out what is the right path and what is not, and being unable to inspire his wisdom. These are the five conditions under which one cannot properly care for a patient.
The Buddha told the Bhikkhus: 'If a Bhikkhu sends a Bhikkhu to give robes to another Bhikkhu, and the Bhikkhu who was given the robes dies, and the (sender) agrees to take back the robes from the deceased Bhikkhu, this is an evil taking. Receiving the robes of the deceased is an evil receiving. If the original owner is still alive, and agrees to take back the robes, this is a good taking. Receiving the robes for a long time is a good receiving. If a Bhikkhu sends a Bhikkhu to give robes to another Bhikkhu, and the original owner dies, and agrees to take back the robes, this is an evil taking. Receiving the robes of the deceased is an evil receiving. If the Bhikkhu who was given the robes is still alive, and agrees to take back the robes, this is a good taking. Receiving the robes for a long time is a good receiving.' (The seventh of the robe laws in the seven laws is complete)
《Vinaya in Ten Recitations》Volume 28 《Taisho Tripitaka》No.
23 冊 No. 1435 十誦律
十誦律卷第二十九(第五誦之一)
後秦北印度三藏弗若多羅譯
八法中迦絺那衣法第一
佛在舍衛國。爾時諸比丘，于桑祇陀國安居，過三月自恣竟作衣畢，持衣缽向舍衛國，道路多雨泥水。是諸比丘以多雨泥水故，甚大疲極熱風所惱，往詣佛所頭面禮足卻坐一面。諸佛常法，有客比丘來，以如是語勞問：「忍不？足不？安居樂不？乞食不乏、道路不疲耶？」佛以如是語勞問諸比丘：「忍不？足不？安居樂不？乞食不乏、道路不疲耶？」諸比丘答言：「世尊！忍足安居樂、乞食不乏，但道路疲極。」佛問諸比丘：「汝等云何忍足安居樂、乞食不乏、道路疲極？」諸比丘答言：「我等於桑祇陀國安居，過三月自恣竟作衣已，持衣缽遊行向舍衛國，道中值雨多泥水故，熱風所惱甚大疲極。」佛言：「汝等比丘實忍足安居樂、乞食不乏、道路疲極。從今聽諸比丘，安居自恣竟，和合一處受迦絺那衣。受迦絺那衣者，先衣尚不失何況新衣？受迦絺那衣法者，一心和合僧隨得衣日受。云何隨得衣日？若月一日得衣即日受。若二日、若三日，乃至八月十五日亦如是。一比丘應僧中唱言：『大德僧聽！今日僧和合受迦絺那衣。若僧時到僧忍聽，僧受迦絺那衣。如
【現代漢語翻譯】 現代漢語譯本 《十誦律》卷第二十九（第五誦之一）
後秦北印度三藏弗若多羅譯
八法中迦絺那衣法第一
佛陀在舍衛國（Śrāvastī）的時候，當時有許多比丘在桑祇陀國（Saṃghāta）安居，經過三個月的安居期滿后，舉行自恣（pravāraṇā）儀式完畢，製作好衣服，拿著衣和缽前往舍衛國。因為道路上多雨泥濘，這些比丘因為多雨泥濘的緣故，感到非常疲憊，又受到熱風的侵擾，於是前往佛陀處，以頭面禮拜佛足，然後退坐在一旁。諸佛通常的做法是，有遠來的比丘，會用這樣的話語慰問：『能忍受嗎？生活滿足嗎？安居快樂嗎？乞食不缺乏嗎？道路不疲憊嗎？』佛陀也用這樣的話語慰問這些比丘：『能忍受嗎？生活滿足嗎？安居快樂嗎？乞食不缺乏嗎？道路不疲憊嗎？』比丘們回答說：『世尊！能忍受，生活滿足，安居快樂，乞食不缺乏，只是道路上非常疲憊。』佛陀問比丘們：『你們為什麼能忍受，生活滿足，安居快樂，乞食不缺乏，卻在道路上感到疲憊呢？』比丘們回答說：『我們在桑祇陀國安居，經過三個月的安居期滿后，舉行自恣儀式完畢，製作好衣服，拿著衣和缽前往舍衛國，在路上遇到下雨，道路泥濘，又受到熱風的侵擾，所以感到非常疲憊。』佛陀說：『你們這些比丘確實能忍受，生活滿足，安居快樂，乞食不缺乏，只是道路上感到疲憊。從今以後允許比丘們，安居自恣完畢后，和合在一起受迦絺那衣（Kathina）。受迦絺那衣的人，先前的衣服尚且不會失去，更何況是新的衣服呢？受迦絺那衣的方法是，一心和合的僧團，在得到衣服的那天受。怎樣算得到衣服的那天呢？如果某月一日得到衣服，就在當天受。如果是二日、三日，乃至八月十五日也是這樣。一位比丘應該在僧團中唱言：『大德僧眾請聽！今日僧團和合受迦絺那衣。如果僧團時機已到，僧團同意，僧團就受迦絺那衣。』
【English Translation】 English version Vinaya in Ten Recitations, Scroll 29 (The First of the Fifth Recitation)
Translated by Tripiṭaka Fúruòduōluó of Northern India during the Later Qin Dynasty
The First of the Eight Dharmas: The Kathina Robe Dharma
The Buddha was in Śrāvastī. At that time, many bhikshus (monks) were dwelling in Saṃghāta for the rainy season retreat (Varṣa), and after completing the three-month retreat and performing the pravāraṇā (self-surrender) ceremony, they made their robes and carried their robes and bowls towards Śrāvastī. Because the roads were rainy and muddy, these bhikshus were very tired and troubled by the hot wind. So they went to the Buddha, prostrated themselves at his feet, and sat to one side. It was the usual practice of the Buddhas to greet visiting bhikshus with these words: 'Can you endure? Are you content? Is the retreat pleasant? Is there no lack of alms? Are the roads not tiring?' The Buddha greeted the bhikshus with these words: 'Can you endure? Are you content? Is the retreat pleasant? Is there no lack of alms? Are the roads not tiring?' The bhikshus replied: 'World-Honored One! We can endure, we are content, the retreat is pleasant, there is no lack of alms, but the roads are very tiring.' The Buddha asked the bhikshus: 'How is it that you can endure, are content, the retreat is pleasant, there is no lack of alms, but you feel tired on the roads?' The bhikshus replied: 'We were dwelling in Saṃghāta for the rainy season retreat, and after completing the three-month retreat and performing the pravāraṇā ceremony, we made our robes and carried our robes and bowls towards Śrāvastī. On the way, we encountered rain and muddy roads, and were troubled by the hot wind, so we felt very tired.' The Buddha said: 'You bhikshus are indeed able to endure, are content, the retreat is pleasant, there is no lack of alms, but you feel tired on the roads. From now on, I allow the bhikshus, after completing the rainy season retreat and performing the pravāraṇā ceremony, to gather together and receive the Kathina robe. Those who receive the Kathina robe will not lose their previous robes, let alone the new ones. The method of receiving the Kathina robe is that the Sangha (community), with one mind and in harmony, receives it on the day the robe is obtained. How is the day the robe is obtained determined? If the robe is obtained on the first day of the month, it is received on that day. If it is the second day, the third day, or even the fifteenth day of the eighth month, it is the same. One bhikshu should announce in the Sangha: 'Venerable Sangha, please listen! Today the Sangha is gathering together to receive the Kathina robe. If the Sangha is ready and agrees, the Sangha will receive the Kathina robe.'
是白。』應先立受迦絺那衣人，應問：『誰能與僧作受迦絺那衣人？』是中若一比丘言：『能。』」佛言：「若有五法，不應立作受迦絺那衣人。何等五？隨愛、隨瞋、隨怖、隨癡、不知受不受。若成就五法，應立作受迦絺那衣人：不隨愛、不隨瞋、不隨怖、不隨癡、知受不受。是中一比丘應僧中唱言：『大德僧聽！比丘某甲能為僧作受迦絺那衣人。若僧時到僧忍聽，僧立某甲比丘作受迦絺那衣人。如是白。』『大德僧聽！比丘某甲能為僧作受迦絺那衣人。僧今立某甲為僧作受迦絺那衣人。誰諸長老忍某甲比丘為僧作受迦絺那衣人者默然，不忍者說。』『僧立某甲比丘為僧作受迦絺那衣人竟，僧忍，默然故，是事如是持。』
「爾時若僧初得施衣，安居僧應分，應以是衣羯磨與。受迦絺那衣人與法者，一心和合僧，一比丘僧中唱言：『大德僧聽！此住處僧得是施衣，安居僧應分。若僧時到僧忍聽，僧羯磨與某甲比丘，以是衣作迦絺那衣，不離是住處受持。如是白。』『大德僧聽！是住處僧得是施衣，安居僧應分。僧羯磨與某甲比丘，以此衣僧作迦絺那衣，不離是住處受持。誰諸長老忍僧羯磨此衣，與某甲比丘，作迦絺那衣，不離是住處受持者默然，不忍者說。』『僧羯磨此衣與某甲比丘，作迦絺那衣，不離是住
【現代漢語翻譯】 現代漢語譯本： 是白（宣佈）。』應該首先指定接受迦絺那衣的人，應該問：『誰能為僧團做接受迦絺那衣的人？』如果其中有一位比丘說：『能。』」佛說：「如果有五種情況，不應該指定為接受迦絺那衣的人。哪五種？隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不知道應不應接受。如果成就五種品質，應該指定為接受迦絺那衣的人：不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道應不應接受。其中一位比丘應該在僧團中宣佈：『大德僧眾請聽！比丘某甲能為僧團做接受迦絺那衣的人。如果僧團時機已到，僧團同意，僧團指定某甲比丘做接受迦絺那衣的人。如是宣佈。』『大德僧眾請聽！比丘某甲能為僧團做接受迦絺那衣的人。僧團現在指定某甲為僧團做接受迦絺那衣的人。哪位長老同意某甲比丘為僧團做接受迦絺那衣的人就默然，不同意的人請說出來。』『僧團指定某甲比丘為僧團做接受迦絺那衣的人完畢，僧團同意，因為默然，這件事就這樣成立。』 「這時如果僧團初次得到佈施的衣服，安居的僧眾應該分配，應該用羯磨（儀式）把這件衣服給予某人。接受迦絺那衣的人給予方法是，一心和合的僧團，一位比丘在僧團中宣佈：『大德僧眾請聽！這個住處的僧團得到這件佈施的衣服，安居的僧眾應該分配。如果僧團時機已到，僧團同意，僧團用羯磨把這件衣服給予某甲比丘，用這件衣服做迦絺那衣，不離開這個住處受持。如是宣佈。』『大德僧眾請聽！這個住處的僧團得到這件佈施的衣服，安居的僧眾應該分配。僧團用羯磨把這件衣服給予某甲比丘，用這件衣服僧團做迦絺那衣，不離開這個住處受持。哪位長老同意僧團用羯磨把這件衣服給予某甲比丘，做迦絺那衣，不離開這個住處受持的就默然，不同意的人請說出來。』『僧團用羯磨把這件衣服給予某甲比丘，做迦絺那衣，不離開這個住
【English Translation】 English version: 'It is announced.' One should first appoint a person to receive the Kathina robe (robe received after the rainy season retreat), and should ask: 'Who can act as the receiver of the Kathina robe for the Sangha (monastic community)?' If one bhikkhu (monk) says: 'I can.' The Buddha said: 'If there are five conditions, one should not appoint a person to receive the Kathina robe. What are the five? Following love, following anger, following fear, following delusion, not knowing whether to accept or not. If one possesses five qualities, one should appoint a person to receive the Kathina robe: not following love, not following anger, not following fear, not following delusion, knowing whether to accept or not. One bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! Bhikkhu so-and-so is able to act as the receiver of the Kathina robe for the Sangha. If it is the Sangha's time and the Sangha agrees, the Sangha appoints Bhikkhu so-and-so as the receiver of the Kathina robe. Such is the announcement.' 'Venerable Sangha, please listen! Bhikkhu so-and-so is able to act as the receiver of the Kathina robe for the Sangha. The Sangha now appoints so-and-so as the receiver of the Kathina robe for the Sangha. Whoever among the elders agrees that Bhikkhu so-and-so should act as the receiver of the Kathina robe for the Sangha, let him be silent; whoever does not agree, let him speak.' 'The Sangha has completed the appointment of Bhikkhu so-and-so as the receiver of the Kathina robe for the Sangha; the Sangha agrees, therefore, because of the silence, this matter is thus established.' At this time, if the Sangha initially obtains donated robes, the Sangha in residence (during the rainy season) should distribute them, and should give this robe through a Karma (formal act of the Sangha). The method for the person receiving the Kathina robe to give is that the Sangha, being of one mind and in harmony, one bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! The Sangha in this dwelling has obtained this donated robe, and the Sangha in residence should distribute it. If it is the Sangha's time and the Sangha agrees, the Sangha gives this robe to Bhikkhu so-and-so through a Karma, to make a Kathina robe with this robe, and to uphold it without leaving this dwelling. Such is the announcement.' 'Venerable Sangha, please listen! The Sangha in this dwelling has obtained this donated robe, and the Sangha in residence should distribute it. The Sangha gives this robe to Bhikkhu so-and-so through a Karma, and the Sangha makes a Kathina robe with this robe, and upholds it without leaving this dwelling. Whoever among the elders agrees that the Sangha gives this robe to Bhikkhu so-and-so through a Karma, to make a Kathina robe, and to uphold it without leaving this dwelling, let him be silent; whoever does not agree, let him speak.' 'The Sangha gives this robe to Bhikkhu so-and-so through a Karma, to make a Kathina robe, and to uphold it without leaving this
處受持竟，僧忍，默然故，是事如是持。』
「爾時與了了能作四，比丘浣、染、裁割、篸、刺，安隱量度。浣時應生心：『以此衣我衣，迦絺那衣受。』染、裁割、篸、刺、安隱量度時作是念：『我以此衣作迦絺那衣受。』若生此六心，名善作迦絺那衣。若無此六心，不名善作迦絺那衣。復有三心，作是念：『我以是衣當作迦絺那衣受，以此衣今作迦絺那衣受，以此衣作迦絺那衣受竟。』若生此三心，是名善作迦絺那衣。若無此三心，不名善作迦絺那衣。復有二心，作是念：『我以是衣作迦絺那衣受，以此衣作迦絺那衣受竟。』若生此二心，名善作迦絺那衣。若無此二心，作迦絺那衣人，得突吉羅罪。」
爾時長老優波離，偏袒右肩、合掌問佛言：「世尊！云何名受迦絺那衣法？」佛言：「與僧作受迦絺那衣人，應一心浣、一心染、一心割截、一心篸、一心刺、一心安隱量度。作迦絺那衣人浣是衣時，應作是念：『以是衣我作迦絺那衣受。』染時、割截時、篸時、刺時、安隱量度時，皆作是念：『以是衣我作迦絺那衣受。』是比丘若生是六心，名善作迦絺那衣。若無是六心，不名善作迦絺那衣。復有三心，作是念：『我以此衣當作迦絺那衣受，以是衣今作迦絺那衣受，以是衣作迦絺那衣受竟。』是比丘
【現代漢語翻譯】 現代漢語譯本：
『處所接受完畢，僧團認可，因為默然，所以此事就這樣執行。』 『那時，給予了了能作四種工作的人，比丘負責洗滌、染色、裁剪、縫製、刺繡，以及精確地測量。洗滌時應該生起這樣的心念：『用這件衣服，我接受迦絺那衣（Kathina，一種特殊的袈裟）。』染色、裁剪、縫製、刺繡、精確測量時，也應作這樣的念頭：『我用這件衣服制作迦絺那衣並接受它。』如果生起這六種心念，就稱為善於製作迦絺那衣。如果沒有這六種心念，就不能稱為善於製作迦絺那衣。還有三種心念，作這樣的念頭：『我用這件衣服將要製作迦絺那衣並接受它，用這件衣服現在製作迦絺那衣並接受它，用這件衣服制作迦絺那衣並接受它完畢。』如果生起這三種心念，這稱為善於製作迦絺那衣。如果沒有這三種心念，就不能稱為善於製作迦絺那衣。還有兩種心念，作這樣的念頭：『我用這件衣服制作迦絺那衣並接受它，用這件衣服制作迦絺那衣並接受它完畢。』如果生起這兩種心念，稱為善於製作迦絺那衣。如果沒有這兩種心念，製作迦絺那衣的人，會犯突吉羅罪（Dukkata，一種輕微的罪過）。』 那時，長老優波離（Upali），偏袒右肩、合掌問佛陀說：『世尊！怎樣稱為接受迦絺那衣的法？』佛陀說：『給予僧團製作接受迦絺那衣的人，應該一心一意地洗滌、一心一意地染色、一心一意地割截、一心一意地縫製、一心一意地刺繡、一心一意地精確測量。製作迦絺那衣的人洗滌這件衣服時，應該作這樣的念頭：『用這件衣服我製作迦絺那衣並接受它。』染色時、割截時、縫製時、刺繡時、精確測量時，都作這樣的念頭：『用這件衣服我製作迦絺那衣並接受它。』這位比丘如果生起這六種心念，稱為善於製作迦絺那衣。如果沒有這六種心念，就不能稱為善於製作迦絺那衣。還有三種心念，作這樣的念頭：『我用這件衣服將要製作迦絺那衣並接受它，用這件衣服現在製作迦絺那衣並接受它，用這件衣服制作迦絺那衣並接受它完畢。』這位比丘
【English Translation】 English version:
'After the location is accepted and the Sangha (community of monks) approves, because of the silence, the matter is thus upheld.' 'At that time, giving to those who are capable of doing four tasks, the Bhikkhus (monks) are responsible for washing, dyeing, cutting, sewing, embroidering, and accurately measuring. When washing, one should generate this thought: 'With this cloth, I receive the Kathina (a special robe).' When dyeing, cutting, sewing, embroidering, and accurately measuring, one should also have this thought: 'I make the Kathina robe and receive it with this cloth.' If these six thoughts arise, it is called skillfully making the Kathina robe. If these six thoughts do not arise, it cannot be called skillfully making the Kathina robe. There are also three thoughts, thinking like this: 'I will make the Kathina robe and receive it with this cloth, I am now making the Kathina robe and receiving it with this cloth, I have finished making the Kathina robe and receiving it with this cloth.' If these three thoughts arise, it is called skillfully making the Kathina robe. If these three thoughts do not arise, it cannot be called skillfully making the Kathina robe. There are also two thoughts, thinking like this: 'I make the Kathina robe and receive it with this cloth, I have finished making the Kathina robe and receiving it with this cloth.' If these two thoughts arise, it is called skillfully making the Kathina robe. If these two thoughts do not arise, the person making the Kathina robe commits a Dukkata (a minor offense).' At that time, the Elder Upali (Upali), baring his right shoulder and joining his palms, asked the Buddha: 'Venerable One! What is called the method of receiving the Kathina robe?' The Buddha said: 'Giving to the Sangha the person who makes and receives the Kathina robe, one should wholeheartedly wash, wholeheartedly dye, wholeheartedly cut, wholeheartedly sew, wholeheartedly embroider, and wholeheartedly accurately measure. When the person making the Kathina robe washes this cloth, one should have this thought: 'With this cloth, I make the Kathina robe and receive it.' When dyeing, cutting, sewing, embroidering, and accurately measuring, one should all have this thought: 'With this cloth, I make the Kathina robe and receive it.' If this Bhikkhu generates these six thoughts, it is called skillfully making the Kathina robe. If these six thoughts do not arise, it cannot be called skillfully making the Kathina robe. There are also three thoughts, thinking like this: 'I will make the Kathina robe and receive it with this cloth, I am now making the Kathina robe and receiving it with this cloth, I have finished making the Kathina robe and receiving it with this cloth.' This Bhikkhu
若生此三心者，名善作迦絺那衣。若無是三心，不名善作迦絺那衣。複次應生二心，作是念：『我以是衣作迦絺那衣受，以是衣作迦絺那衣受竟。』是比丘生此二心者，名善作迦絺那衣。若無是二心，作迦絺那衣者，得突吉羅罪。」佛語優波離：「不但量度，名受迦絺那衣。不但染、不但緣、不但帖四角、不但出葉、不但篸，故名受迦絺那衣。若用故爛衣作迦絺那衣者，不名為受。先已受作迦絺那衣，今更受者，不名為受。若用非時衣作迦絺那衣者，不名為受。若以鬱金色染作迦絺那衣者，不名為受。若以經宿衣作迦絺那衣者，不名為受。若不以決定心受迦絺那衣者，不名為受。若以不凈衣作迦絺那衣者，不名為受。若減量作迦絺那衣者，不名為受。若以減量作僧伽梨、若郁多羅僧、若安陀衛作迦絺那衣者，不名為受。若以不割截衣作迦絺那衣者，不名為受。若以不割截僧伽梨、郁多羅僧、安陀衛，作迦絺那衣者，不名為受。若作迦絺那衣未竟，不名為受。若以異比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣作迦絺那衣者，不名為受。」
佛語優波離：「僧如法受迦絺那衣日，有一安居比丘出，還聞已受迦絺那衣，不隨喜者，是人不得受迦絺那衣。」佛語優波離：「如是名為受迦絺那衣。若得急施衣用作迦絺那衣
者，名為善受。用時衣作迦絺那衣者，名為善受。用新衣作迦絺那衣者，名為善受。用般宿衣作迦絺那衣者，名為善受。若用凈衣作迦絺那衣者，名為善受。若用作凈衣作迦絺那衣者，名為善受。若用割截僧伽梨、郁多羅僧、安陀衛作迦絺那衣者，名為善受。若以帖衣作迦絺那衣者，名為善受。若用比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣作迦絺那衣者，名為善受。」佛語優波離：「僧如法受迦絺那衣日，有一安居比丘出界行即日還，聞已受迦絺那衣，歡喜隨順者，是人名善受。」
長老優波離問佛言：「世尊！云何名舍迦絺那衣？」佛言：「有八事名舍迦絺那衣。何等八？一者衣成時；二者衣垂成時；三者去時；四者聞時；五者失時；六者發心時；七者過齊限時；八者舍時。初六者，有人受迦絺那衣，持所有衣出界去，作是念：『我不還此作衣。』去時即名舍迦絺那衣。有人受迦絺那衣，持所有衣出界去，作是念：『我不還此處作衣。』是比丘出界已，又作是念：『我不還彼處亦不作衣。』去時即名舍迦絺那衣。
「有人受迦絺那衣，持所有衣出界去，作是念：『我不還此處作衣。』于界外作衣，作是念：『我不還彼處。』衣成時即名舍迦絺那衣。有人受迦絺那衣，持所有衣出界去，作是念：『我不
【現代漢語翻譯】 現代漢語譯本：佛陀說，『用穿過的舊衣製作迦絺那衣（Kathina-robe，一種在雨季安居結束後製作的特殊僧衣），這被稱為善受。用未穿過的新衣製作迦絺那衣，這被稱為善受。用丟棄的舊衣（般宿衣，Pamsukula）製作迦絺那衣，這被稱為善受。如果用乾淨的布製作迦絺那衣，這被稱為善受。如果用製作乾淨布料的材料製作迦絺那衣，這被稱為善受。如果用割截的僧伽梨（Sanghati，大衣）、郁多羅僧（Uttarasanga，上衣）、安陀衛（Antaravasaka，內衣）製作迦絺那衣，這被稱為善受。如果用縫補的碎布製作迦絺那衣，這被稱為善受。如果用比丘（Bhikkhu，男出家人）、比丘尼（Bhikkhuni，女出家人）、式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人）的舊衣製作迦絺那衣，這被稱為善受。』佛陀告訴優波離（Upali）說：『僧團如法接受迦絺那衣的那天，如果有一位安居的比丘出界遠行，當天返回，聽到僧團已經接受迦絺那衣，心生歡喜並隨順，這個人也被稱為善受。』
長老優波離問佛陀：『世尊！什麼情況下稱為舍迦絺那衣（放棄迦絺那衣）？』佛陀說：『有八種情況稱為舍迦絺那衣。是哪八種呢？一是衣已完成時；二是衣將完成時；三是離去時；四是聽聞時；五是遺失時；六是發心時；七是超過期限時；八是捨棄時。』前六種情況是，如果有人接受了迦絺那衣，帶著所有制作迦絺那衣的材料出界遠去，心想：『我不會再回來這裡製作這件衣服了。』那麼，在他離去的那一刻，就稱為舍迦絺那衣。如果有人接受了迦絺那衣，帶著所有制作迦絺那衣的材料出界遠去，心想：『我不會再回來這裡製作這件衣服了。』這位比丘出界后，又想：『我既不回原來的地方，也不在現在的地方製作這件衣服。』那麼，在他離去的那一刻，就稱為舍迦絺那衣。
『如果有人接受了迦絺那衣，帶著所有制作迦絺那衣的材料出界遠去，心想：『我不會再回來這裡製作這件衣服了。』他在界外製作這件衣服，又想：『我不回原來的地方了。』那麼，在這件衣服完成的那一刻，就稱為舍迦絺那衣。如果有人接受了迦絺那衣，帶著所有制作迦絺那衣的材料出界遠去，心想：『我不
【English Translation】 English version: The Buddha said, 'Using worn-out clothes to make a Kathina-robe (Kathina-robe, a special robe made after the rainy season retreat) is called 'well-received'. Using new, unworn clothes to make a Kathina-robe is called 'well-received'. Using discarded old clothes (Pamsukula) to make a Kathina-robe is called 'well-received'. If using clean cloth to make a Kathina-robe, it is called 'well-received'. If using materials to make clean cloth for a Kathina-robe, it is called 'well-received'. If using cut pieces of Sanghati (Sanghati, outer robe), Uttarasanga (Uttarasanga, upper robe), and Antaravasaka (Antaravasaka, inner robe) to make a Kathina-robe, it is called 'well-received'. If using patched cloth to make a Kathina-robe, it is called 'well-received'. If using the old robes of Bhikkhus (Bhikkhu, male monastic), Bhikkhunis (Bhikkhuni, female monastic), Siksamana (Siksamana, novice nun in training), Sramaneras (Sramanera, young male monastic), and Sramanerikas (Sramanerika, young female monastic) to make a Kathina-robe, it is called 'well-received'.' The Buddha told Upali: 'On the day the Sangha lawfully accepts the Kathina-robe, if a monk who has observed the rainy season retreat travels beyond the boundary and returns on the same day, and upon hearing that the Sangha has accepted the Kathina-robe, rejoices and agrees, that person is also called 'well-received'.'
The elder Upali asked the Buddha: 'Venerable One! Under what circumstances is it called 'abandoning the Kathina-robe'?' The Buddha said: 'There are eight circumstances under which it is called 'abandoning the Kathina-robe'. What are these eight? First, when the robe is completed; second, when the robe is about to be completed; third, when leaving; fourth, when hearing; fifth, when losing; sixth, when intending; seventh, when exceeding the time limit; eighth, when abandoning. The first six circumstances are: if someone has accepted the Kathina-robe, takes all the materials for making the Kathina-robe and leaves the boundary, thinking: 'I will not return here to make this robe.' Then, at the moment of leaving, it is called 'abandoning the Kathina-robe'. If someone has accepted the Kathina-robe, takes all the materials for making the Kathina-robe and leaves the boundary, thinking: 'I will not return here to make this robe.' After this monk leaves the boundary, he thinks again: 'I will neither return to the original place nor make this robe in the current place.' Then, at the moment of leaving, it is called 'abandoning the Kathina-robe'.
'If someone has accepted the Kathina-robe, takes all the materials for making the Kathina-robe and leaves the boundary, thinking: 'I will not return here to make this robe.' He makes this robe outside the boundary, and thinks: 'I will not return to the original place.' Then, at the moment this robe is completed, it is called 'abandoning the Kathina-robe'. If someone has accepted the Kathina-robe, takes all the materials for making the Kathina-robe and leaves the boundary, thinking: 'I will not
還此處作衣。』是人于界外作衣，作衣已不好守護故失，更無物作，是人失衣時，即名舍迦絺那衣。有人受迦絺那衣，持所有衣出界去，作是念：『我還此處作衣。』是人即出界去，彼于界外作衣，若作若未作，作是念：『我還本處徐徐作。』久久不成，是人過齊限時，即名舍迦絺那衣。
「有人受迦絺那衣，持所有衣出界外去，作是念：『我還此處作衣。』彼于界外聞僧已舍迦絺那衣，即作是念：『迦絺那衣已舍，我不復還。』是名聞舍迦絺那衣。
「有人受迦絺那衣，持所有衣出界去，作是念：『我還此處作衣。』即于界外作衣，彼衣若成、若未成，作是念：『我還本處未舍迦絺那衣。』到已共僧舍迦絺那衣，即名為舍。是名初六。
「第二六者，若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我不還此住處作衣。』是比丘去時，即名舍迦絺那衣。若比丘受迦絺那衣已，作爾所毗波羅衣持衣出界去，作是念：『我不還此處作衣。』是比丘出界已，又作是念：『我不還彼處亦不作衣。』去時即名舍迦絺那衣。若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我不還此住處作衣。』于界外作衣，作是念：『我不還彼處。』衣成時即名舍迦絺那衣。
【現代漢語翻譯】 現代漢語譯本： 『我還在這裡做衣服。』這個人在結界外做衣服，做好后不好好守護而丟失，又沒有其他材料可以做，這個人丟失衣服時，就叫做舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。有人領受了迦絺那衣（Kāṣāya cīvara，袈裟衣），帶著所有的衣服出結界外，心想：『我還在這裡做衣服。』這個人就出了結界，他在結界外做衣服，無論做成與否，心想：『我還回原來的地方慢慢做。』很久都沒有完成，這個人超過了規定的期限，就叫做舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。
『有人領受了迦絺那衣（Kāṣāya cīvara，袈裟衣），帶著所有的衣服出結界外，心想：『我還在這裡做衣服。』他在結界外聽說僧團已經捨棄了迦絺那衣（Kāṣāya cīvara，袈裟衣），就心想：『迦絺那衣（Kāṣāya cīvara，袈裟衣）已經捨棄了，我不再回去。』這就叫做聽聞舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。』
『有人領受了迦絺那衣（Kāṣāya cīvara，袈裟衣），帶著所有的衣服出結界外，心想：『我還在這裡做衣服。』就在結界外做衣服，這衣服無論做成與否，心想：『我還回原來的地方，沒有捨棄迦絺那衣（Kāṣāya cīvara，袈裟衣）。』回去后與僧團一起捨棄迦絺那衣（Kāṣāya cīvara，袈裟衣），這就叫做捨棄。這是最初的六種情況。
『第二種六種情況是，如果比丘領受了迦絺那衣（Kāṣāya cīvara，袈裟衣）后，做了相應的毗波羅衣（Vipula cīvara，寬大的衣服），帶著所有的衣服出結界外，心想：『我不回這個住處做衣服了。』這個比丘離開時，就叫做舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。如果比丘領受了迦絺那衣（Kāṣāya cīvara，袈裟衣）后，做了相應的毗波羅衣（Vipula cīvara，寬大的衣服），帶著衣服出結界外，心想：『我不回這裡做衣服了。』這個比丘出了結界后，又心想：『我不回那裡，也不做衣服了。』離開時就叫做舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。如果比丘領受了迦絺那衣（Kāṣāya cīvara，袈裟衣）后，做了相應的毗波羅衣（Vipula cīvara，寬大的衣服），帶著所有的衣服出結界外，心想：『我不回這個住處做衣服了。』在結界外做衣服，心想：『我不回那裡了。』衣服做成時就叫做舍迦絺那衣（Kāṣāya cīvara，袈裟衣）。』
【English Translation】 English version: 'I will make the robe here.' If this person makes the robe outside the boundary, and loses it because it is not well guarded after it is made, and there is nothing else to make it with, when this person loses the robe, it is called abandoning the Kāṣāya cīvara (袈裟衣, Kasyaya robe). If someone receives the Kāṣāya cīvara (袈裟衣, Kasyaya robe), takes all the robes out of the boundary, and thinks: 'I will make the robe here.' This person then goes out of the boundary, and makes the robe outside the boundary, whether it is made or not, and thinks: 'I will go back to the original place and make it slowly.' If it is not completed for a long time, when this person exceeds the prescribed time limit, it is called abandoning the Kāṣāya cīvara (袈裟衣, Kasyaya robe).
'If someone receives the Kāṣāya cīvara (袈裟衣, Kasyaya robe), takes all the robes out of the boundary, and thinks: 'I will make the robe here.' If he hears outside the boundary that the Sangha has abandoned the Kāṣāya cīvara (袈裟衣, Kasyaya robe), he thinks: 'The Kāṣāya cīvara (袈裟衣, Kasyaya robe) has been abandoned, I will not return.' This is called hearing of the abandonment of the Kāṣāya cīvara (袈裟衣, Kasyaya robe).'
'If someone receives the Kāṣāya cīvara (袈裟衣, Kasyaya robe), takes all the robes out of the boundary, and thinks: 'I will make the robe here.' He then makes the robe outside the boundary, whether the robe is made or not, and thinks: 'I will return to the original place and have not abandoned the Kāṣāya cīvara (袈裟衣, Kasyaya robe).' After arriving, he abandons the Kāṣāya cīvara (袈裟衣, Kasyaya robe) together with the Sangha, which is called abandonment. These are the first six cases.'
'The second six cases are: If a Bhikshu, after receiving the Kāṣāya cīvara (袈裟衣, Kasyaya robe), makes the corresponding Vipula cīvara (毗波羅衣, wide robe), takes all the robes out of the boundary, and thinks: 'I will not return to this dwelling place to make the robe.' When this Bhikshu leaves, it is called abandoning the Kāṣāya cīvara (袈裟衣, Kasyaya robe). If a Bhikshu, after receiving the Kāṣāya cīvara (袈裟衣, Kasyaya robe), makes the corresponding Vipula cīvara (毗波羅衣, wide robe), takes the robe out of the boundary, and thinks: 'I will not return here to make the robe.' After this Bhikshu leaves the boundary, he thinks again: 'I will not return there, nor will I make the robe.' When he leaves, it is called abandoning the Kāṣāya cīvara (袈裟衣, Kasyaya robe). If a Bhikshu, after receiving the Kāṣāya cīvara (袈裟衣, Kasyaya robe), makes the corresponding Vipula cīvara (毗波羅衣, wide robe), takes all the robes out of the boundary, and thinks: 'I will not return to this dwelling place to make the robe.' He makes the robe outside the boundary, and thinks: 'I will not return there.' When the robe is made, it is called abandoning the Kāṣāya cīvara (袈裟衣, Kasyaya robe).'
「若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我不還此處作衣。』是人于界外作衣，不好守護故失，更無物作。是人失衣時，即名舍迦絺那衣。
「若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我還此處作衣。』是人即出界去，彼于界外作衣，若作、若未作，作是念：『我還本處徐徐作。』久久不成，是人過齊限時，即名舍迦絺那衣。
「若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我當還此處作衣。』彼于界外聞僧已舍迦絺那衣，即作是念：『迦絺那衣已舍，我不還本處。』是比丘聞時，即名舍迦絺那衣。
「若比丘受迦絺那衣已，作爾所毗波羅衣，持所有衣出界去，作是念：『我當還此處作衣。』即于界外作衣，彼衣若作若未作，作是念：『我還本處未舍迦絺那衣。』到已共僧舍迦絺那衣，即名為舍。是名第二六竟。
「復有二十舍迦絺那衣。若比丘受迦絺那衣，持所有衣出界外去，作是念：『我不還此住處作衣。』是比丘出界已，又作是念：『我不還本住處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界去，作是念：『我不還此住處作衣。』是比丘出界外作衣
【現代漢語翻譯】 現代漢語譯本 『如果比丘接受了迦絺那衣（Kathina，一種在雨季結束時縫製的特殊僧衣）后，製作了所需的毗波羅衣（Vipula，寬大的僧衣），帶著所有的衣服離開結界，心想：「我不會再回到這裡製作衣服了。」這個人如果在結界外製作衣服，因為沒有好好守護而遺失了，又沒有其他材料可以製作。這個人遺失衣服的時候，就叫做捨棄了迦絺那衣。 『如果比丘接受了迦絺那衣后，製作了所需的毗波羅衣，帶著所有的衣服離開結界，心想：「我還會回到這裡製作衣服。」這個人就離開了結界，他在結界外製作衣服，無論是否已經完成，心想：「我還要回到原來的地方慢慢製作。」很久都沒有完成，這個人如果超過了規定的期限，就叫做捨棄了迦絺那衣。 『如果比丘接受了迦絺那衣后，製作了所需的毗波羅衣，帶著所有的衣服離開結界，心想：「我應當回到這裡製作衣服。」他在結界外聽到僧團已經捨棄了迦絺那衣，就心想：「迦絺那衣已經被捨棄了，我不再回到原來的地方。」這個比丘聽到的時候，就叫做捨棄了迦絺那衣。 『如果比丘接受了迦絺那衣后，製作了所需的毗波羅衣，帶著所有的衣服離開結界，心想：「我應當回到這裡製作衣服。」就在結界外製作衣服，這件衣服無論是否已經完成，心想：「我回到原來的地方還沒有捨棄迦絺那衣。」到達后與僧團一起捨棄迦絺那衣，就叫做捨棄。這是第二組六種情況結束。 『還有二十種捨棄迦絺那衣的情況。如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，心想：「我不會再回到這個住處製作衣服。」這個比丘離開結界后，又心想：「我不會回到原來的住處，也不會製作衣服。」這個比丘離開的時候，就叫做捨棄了迦絺那衣。 『第二種情況是，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，心想：「我不會再回到這個住處製作衣服。」這個比丘離開結界後製作衣服。
【English Translation】 English version 『If a Bhikkhu (monk) having accepted the Kathina robe (Kathina, a special robe sewn at the end of the rainy season), makes the required Vipula robe (Vipula, a large robe), taking all the robes goes outside the boundary, thinking: 『I will not return here to make robes.』 If that person makes robes outside the boundary, loses them due to not guarding them well, and has no other materials to make them. When that person loses the robes, it is immediately called abandoning the Kathina robe. 『If a Bhikkhu having accepted the Kathina robe, makes the required Vipula robe, taking all the robes goes outside the boundary, thinking: 『I will return here to make robes.』 That person then goes outside the boundary, and makes robes outside the boundary, whether made or not made, thinking: 『I will return to the original place to make them slowly.』 If it takes a long time to complete, and that person exceeds the prescribed time limit, it is immediately called abandoning the Kathina robe. 『If a Bhikkhu having accepted the Kathina robe, makes the required Vipula robe, taking all the robes goes outside the boundary, thinking: 『I should return here to make robes.』 He hears outside the boundary that the Sangha (monastic community) has already abandoned the Kathina robe, and immediately thinks: 『The Kathina robe has been abandoned, I will not return to the original place.』 When that Bhikkhu hears this, it is immediately called abandoning the Kathina robe. 『If a Bhikkhu having accepted the Kathina robe, makes the required Vipula robe, taking all the robes goes outside the boundary, thinking: 『I should return here to make robes.』 He then makes robes outside the boundary, whether the robes are made or not made, thinking: 『I have not abandoned the Kathina robe by returning to the original place.』 Having arrived, he abandons the Kathina robe together with the Sangha, it is immediately called abandoning. This is the end of the second set of six cases. 『There are also twenty cases of abandoning the Kathina robe. If a Bhikkhu having accepted the Kathina robe, taking all the robes goes outside the boundary, thinking: 『I will not return to this dwelling place to make robes.』 After that Bhikkhu leaves the boundary, he again thinks: 『I will not return to the original dwelling place, nor will I make robes.』 When that Bhikkhu leaves, it is immediately called abandoning the Kathina robe. 『The second case is, if a Bhikkhu having accepted the Kathina robe, taking all the robes goes outside the boundary, thinking: 『I will not return to this dwelling place to make robes.』 After that Bhikkhu leaves the boundary and makes robes.
時，作是念：『我不還本住處。』是衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持所有衣出界，作是念：『我不還此住處作衣。』是比丘界外作衣，作衣已不好守護故失，更無物作。是人失衣時，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界去，作是念：『我不還此住處作衣。』是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名為舍迦絺那衣。是名初四。
「第二四者，若比丘受迦絺那衣，持所有衣出界去，不經理、亦不言還、亦不言不還。出界去時作是念：『我不還此住處作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界去，不經理、亦不言還、亦不言不還。出界作衣，作是念：『我不還本處作衣。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持所有衣出界去，不經理、亦不言還、亦不言不還，是比丘界外作衣。作衣已，不好守護故失，更無物作，失衣時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界去，不經理、亦不言還、亦不言不還，出界外作是念：『我不還本處。』即于彼處作衣，若成、若不成，徐徐作久久不
【現代漢語翻譯】 現代漢語譯本 當時，（比丘）心中這樣想：『我不再回到原來的住處了。』當這件衣服完成時，就叫做舍迦絺那衣（Śeṣa-kāṣāya-cīvara，剩餘的功德衣）。 第二種情況，如果比丘接受了迦絺那衣（Kathina-cīvara，功德衣），帶著所有的衣服離開了結界，心中這樣想：『我不再回到這個住處做衣服了。』這位比丘在結界外做衣服，做好之後因為沒有好好守護而遺失了，也沒有其他材料可以再做。這個人遺失衣服的時候，就叫做舍迦絺那衣。 第三種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開了結界，心中這樣想：『我不再回到這個住處做衣服了。』這位比丘在結界外做衣服，已經做了一部分，還有一部分沒有做，慢慢地做，很久都不能完成。又這樣想：『我應當回到原來的地方。』這位比丘超過了規定的期限，就叫做舍迦絺那衣。以上是最初的四種情況。 第二組四種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開了結界，既沒有計劃，也沒有說要回去，也沒有說不回去。離開結界的時候，心中這樣想：『我不再回到這個住處做衣服了。』這位比丘離開的時候，就叫做舍迦絺那衣。 第二種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開了結界，既沒有計劃，也沒有說要回去，也沒有說不回去。在結界外做衣服，心中這樣想：『我不再回到原來的地方做衣服了。』衣服完成的時候，就叫做舍迦絺那衣。 第三種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開了結界，既沒有計劃，也沒有說要回去，也沒有說不回去。這位比丘在結界外做衣服。做好之後，因為沒有好好守護而遺失了，也沒有其他材料可以再做，遺失衣服的時候就叫做舍迦絺那衣。 第四種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開了結界，既沒有計劃，也沒有說要回去，也沒有說不回去，在結界外這樣想：『我不再回到原來的地方了。』就在那個地方做衣服，無論完成還是沒有完成，慢慢地做，很久都不能完成。
【English Translation】 English version At that time, he thought: 'I will not return to my original dwelling.' When this robe is completed, it is called Śeṣa-kāṣāya-cīvara (remaining Kathina robe). Thirdly, if a Bhikṣu (monk) receives the Kathina-cīvara (Kathina robe), takes all his robes out of the boundary, and thinks: 'I will not return to this dwelling to make a robe.' This Bhikṣu makes a robe outside the boundary, and after making the robe, he loses it because he does not protect it well, and there is nothing else to make. When this person loses the robe, it is called Śeṣa-kāṣāya-cīvara. Fourthly, if a Bhikṣu receives the Kathina-cīvara, takes all his robes out of the boundary, and thinks: 'I will not return to this dwelling to make a robe.' This Bhikṣu makes a robe outside the boundary, having made so much and so much not yet made, slowly making it, it takes a long time to complete. Then he thinks: 'I should return to my original place.' When this Bhikṣu exceeds the prescribed time limit, it is called Śeṣa-kāṣāya-cīvara. These are the first four. The second four are: If a Bhikṣu receives the Kathina-cīvara, takes all his robes out of the boundary, neither plans, nor says he will return, nor says he will not return. When leaving the boundary, he thinks: 'I will not return to this dwelling to make a robe.' When this Bhikṣu leaves, it is called Śeṣa-kāṣāya-cīvara. Secondly, if a Bhikṣu receives the Kathina-cīvara, takes all his robes out of the boundary, neither plans, nor says he will return, nor says he will not return. He makes a robe outside the boundary, thinking: 'I will not return to my original place to make a robe.' When the robe is completed, it is called Śeṣa-kāṣāya-cīvara. Thirdly, if a Bhikṣu receives the Kathina-cīvara, takes all his robes out of the boundary, neither plans, nor says he will return, nor says he will not return. This Bhikṣu makes a robe outside the boundary. After making the robe, he loses it because he does not protect it well, and there is nothing else to make. When he loses the robe, it is called Śeṣa-kāṣāya-cīvara. Fourthly, if a Bhikṣu receives the Kathina-cīvara, takes all his robes out of the boundary, neither plans, nor says he will return, nor says he will not return, and thinks outside the boundary: 'I will not return to my original place.' He makes a robe there, whether it is completed or not, slowly making it, it takes a long time to complete.
成，是比丘過齊限時，即名舍迦絺那衣。是名第二四。
「第三四者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘界外又作是念：『我不還本處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘界外作衣，又作是念：『我不還本處作衣。』衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘于界外作衣。作衣已，不好守護故失，更無物作，失衣時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。是名第三四。
「第四四者，若比丘受迦絺那衣，持衣出界去，作是念：『我當還此處作衣。』是比丘界外聞已舍迦絺那衣，作是念：『我不還本處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者若比丘受迦絺那衣，持衣出界作是念：『我當還此處作衣。』界外聞已舍迦絺那衣，是比丘便界外作衣。又作是念：『我不還本處作衣。』衣成時即名舍迦絺那衣。
【現代漢語翻譯】 現代漢語譯本 成就迦絺那衣的條件，如果比丘超過了作衣的期限，就稱為舍迦絺那衣（放棄功德衣）。這是第二種四種情況。
第三種四種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』這位比丘在界限外又想：『我不回原處，也不製作衣服了。』這位比丘離開時，就稱為舍迦絺那衣（放棄功德衣）。
第二種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』這位比丘在界限外製作衣服，又想：『我不回原處製作衣服了。』衣服完成時，就稱為舍迦絺那衣（放棄功德衣）。
第三種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』這位比丘在界限外製作衣服。製作完衣服后，因為沒有好好守護而遺失，再也沒有其他材料可以製作，遺失衣服時就稱為舍迦絺那衣（放棄功德衣）。
第四種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』這位比丘在界限外製作衣服，已經做了這麼多，還有這麼多沒做，慢慢地做，很久都不能完成。又想：『我應當回到原處。』這位比丘超過了作衣的期限，就稱為舍迦絺那衣（放棄功德衣）。這是第三種四種情況。
第四種四種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』這位比丘在界限外聽到已經捨棄迦絺那衣（功德衣）的訊息，心想：『我不回原處，也不製作衣服了。』這位比丘離開時，就稱為舍迦絺那衣（放棄功德衣）。
第二種情況是，如果比丘接受了迦絺那衣（功德衣），帶著衣料離開界限，心想：『我應當回到這裡製作衣服。』在界限外聽到已經捨棄迦絺那衣（功德衣）的訊息，這位比丘便在界限外製作衣服。又想：『我不回原處製作衣服了。』衣服完成時，就稱為舍迦絺那衣（放棄功德衣）。
【English Translation】 English version When a Bhikkhu exceeds the time limit for making the Kathina robe, it is called giving up the Kathina robe. This is the second set of four.
The third set of four is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' If the Bhikkhu outside the boundary then thinks: 'I will not return to the original place, nor will I make the robe,' when the Bhikkhu leaves, it is called giving up the Kathina robe.
The second case is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' If the Bhikkhu makes the robe outside the boundary and then thinks: 'I will not return to the original place to make the robe,' when the robe is completed, it is called giving up the Kathina robe.
The third case is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' If the Bhikkhu makes the robe outside the boundary, and after making the robe, loses it due to not guarding it well, and there is no other material to make another, when the robe is lost, it is called giving up the Kathina robe.
The fourth case is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' If the Bhikkhu makes the robe outside the boundary, having done so much and so much still undone, slowly making it, it takes a long time to complete. Then he thinks: 'I should return to the original place.' If the Bhikkhu exceeds the time limit for making the robe, it is called giving up the Kathina robe. This is the third set of four.
The fourth set of four is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' If the Bhikkhu outside the boundary hears that the Kathina robe has been given up, and thinks: 'I will not return to the original place, nor will I make the robe,' when the Bhikkhu leaves, it is called giving up the Kathina robe.
The second case is: If a Bhikkhu receives a Kathina robe, takes the cloth out of the boundary, and thinks: 'I should return here to make the robe.' Hearing outside the boundary that the Kathina robe has been given up, the Bhikkhu then makes the robe outside the boundary. Then he thinks: 'I will not return to the original place to make the robe.' When the robe is completed, it is called giving up the Kathina robe.
「三者，若比丘受迦絺那衣，持衣出界去，作是念：『我不還此處作衣。』是人于界外聞已舍迦絺那衣，即于界外作衣。作衣已，不好守護故失，更無物作，失時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘界外聞已舍迦絺那衣，界外作衣，已作爾所、爾所未作，徐徐作久久不成，作是念：『我不還本處。』是比丘過齊限時，即名舍迦絺那衣。是名第四四。
「第五四者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此住處作衣。』是比丘界外作衣，又作是念：『我不還本處。』是比丘作衣成時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界去，作是念：『我當還此處作衣。』是人于界外作衣。作衣已，毗波羅衣垂成留置，是人作是念：『此毗波羅衣不還彼處。』衣垂成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，作是念：『我當還此處作衣。』是比丘界外聞已舍迦絺那衣，是比丘作是念：『若僧已舍迦絺那衣，不還本處亦不作衣。』以聞故，即名舍迦絺那衣。
「四者若比丘受迦絺那衣，持衣出界，作是念：『我當還此住處作衣。』是比丘界外作衣，已作爾所、爾所未作，徐徐作
【現代漢語翻譯】 現代漢語譯本 『第三種情況，如果比丘接受了迦絺那衣（Kathina，一種特殊的袈裟），帶著衣服離開結界，心想：「我不會再回到這裡做衣服了。」這個人在結界外聽到訊息後放棄了迦絺那衣，然後在結界外做衣服。衣服做好后，因為沒有好好守護而遺失，又沒有其他材料可以製作，過了期限，就叫做捨棄了迦絺那衣。』 『第四種情況，如果比丘接受了迦絺那衣，帶著衣服離開結界，心想：「我應當回到這裡做衣服。」這個比丘在結界外聽到訊息後放棄了迦絺那衣，在結界外做衣服，已經做了一部分，還有一部分沒有做，慢慢地做，很久都做不成，心想：「我不回到原來的地方了。」這個比丘過了規定的期限，就叫做捨棄了迦絺那衣。這就是第四種情況。』 『第五種情況，如果比丘接受了迦絺那衣，帶著衣服離開結界，心想：「我應當回到這個住處做衣服。」這個比丘在結界外做衣服，又心想：「我不回到原來的地方了。」這個比丘在衣服完成的時候，就叫做捨棄了迦絺那衣。』 『第二種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，心想：「我應當回到這裡做衣服。」這個人在結界外做衣服。衣服做好后，毗波羅衣（Vipula，一種寬大的衣服）快要完成時停了下來，這個人心想：「這件毗波羅衣不回到那個地方了。」衣服快要完成時，就叫做捨棄了迦絺那衣。』 『第三種情況，如果比丘接受了迦絺那衣，帶著衣服離開結界，心想：「我應當回到這裡做衣服。」這個比丘在結界外聽到訊息後放棄了迦絺那衣，這個比丘心想：「如果僧團已經捨棄了迦絺那衣，我不回到原來的地方，也不做衣服。」因為聽到了這個訊息，就叫做捨棄了迦絺那衣。』 『第四種情況，如果比丘接受了迦絺那衣，帶著衣服離開結界，心想：「我應當回到這個住處做衣服。」這個比丘在結界外做衣服，已經做了一部分，還有一部分沒有做，慢慢地做
【English Translation】 English version 『Thirdly, if a Bhikkhu (monk) having received the Kathina robe (Kathina, a special robe), takes the robe out of the boundary, thinking: 『I will not return to this place to make the robe.』 This person, having heard of it outside the boundary, abandons the Kathina robe, and then makes the robe outside the boundary. Having made the robe, he loses it due to not guarding it well, and there is no other material to make it with. When the time limit has passed, it is called abandoning the Kathina robe.』 『Fourthly, if a Bhikkhu having received the Kathina robe, takes the robe out of the boundary, thinking: 『I should return to this place to make the robe.』 This Bhikkhu, having heard of it outside the boundary, abandons the Kathina robe, and makes the robe outside the boundary. He has made some, and some has not been made. He makes it slowly, and it takes a long time to complete. He thinks: 『I will not return to the original place.』 This Bhikkhu, having passed the prescribed time limit, is called abandoning the Kathina robe. This is the fourth case.』 『Fifthly, if a Bhikkhu having received the Kathina robe, takes the robe out of the boundary, thinking: 『I should return to this dwelling place to make the robe.』 This Bhikkhu makes the robe outside the boundary, and then thinks: 『I will not return to the original place.』 When this Bhikkhu completes the robe, it is called abandoning the Kathina robe.』 『Secondly, if a Bhikkhu having received the Kathina robe, takes all the robes out of the boundary, thinking: 『I should return to this place to make the robe.』 This person makes the robe outside the boundary. Having made the robe, the Vipula robe (Vipula, a wide robe) is about to be completed but is left unfinished. This person thinks: 『This Vipula robe will not return to that place.』 When the robe is about to be completed, it is called abandoning the Kathina robe.』 『Thirdly, if a Bhikkhu having received the Kathina robe, takes the robe out of the boundary, thinking: 『I should return to this place to make the robe.』 This Bhikkhu, having heard of it outside the boundary, abandons the Kathina robe. This Bhikkhu thinks: 『If the Sangha (monastic community) has already abandoned the Kathina robe, I will not return to the original place, nor will I make the robe.』 Because of hearing this news, it is called abandoning the Kathina robe.』 『Fourthly, if a Bhikkhu having received the Kathina robe, takes the robe out of the boundary, thinking: 『I should return to this dwelling place to make the robe.』 This Bhikkhu makes the robe outside the boundary, having made some, and some not yet made, slowly making
，未舍迦絺那衣，還此住處，共僧舍迦絺那衣，即名為舍。是名第五四舍迦絺那衣。
「復有二十舍迦絺那衣。若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此住處作衣。』是比丘界外作是念：『我不還本住處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此住處作衣。』出界外作衣時，作是念：『我不還本住處。』是衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此住處作衣。』是比丘界外作衣，作衣已不好守護故失，更無物作，衣失時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此住處作衣。』是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。是名初四。余、三、四，不經理、當來還、聞已舍，亦如上說。
「第五四者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此住處作衣。』是比丘界外作衣。又作是念：『我不還本處。』是比丘作衣成時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，
【現代漢語翻譯】 現代漢語譯本 第五種情況，如果（某）比丘沒有捨棄縫製迦絺那衣（Kathina-cīvara，一種特殊的袈裟）的權利，（卻）回到這個住所，與僧團一起捨棄迦絺那衣，這就被稱為捨棄（迦絺那衣）。這被稱為第五種捨棄迦絺那衣的情況。
還有二十種捨棄迦絺那衣的情況。 第一種，如果比丘接受了迦絺那衣，帶著所有的衣服離開界限，希望得到更多的衣服，並且這樣想：『我不會回到這個住所做衣服。』這位比丘在界限之外這樣想：『我既不回到原來的住所，也不做衣服。』當這位比丘離開時，就稱為捨棄了迦絺那衣。
第二種，如果比丘接受了迦絺那衣，帶著衣服離開界限，希望得到更多的衣服，並且這樣想：『我不會回到這個住所做衣服。』在界限之外做衣服時，這樣想：『我不回到原來的住所。』當這件衣服完成時，就稱為捨棄了迦絺那衣。
第三種，如果比丘接受了迦絺那衣，帶著衣服離開界限，希望得到更多的衣服，並且這樣想：『我不會回到這個住所做衣服。』這位比丘在界限之外做衣服，做好之後不好好守護而丟失了，也沒有其他東西可以用來做衣服，衣服丟失時就稱為捨棄了迦絺那衣。
第四種，如果比丘接受了迦絺那衣，帶著衣服離開界限，希望得到更多的衣服，並且這樣想：『我不會回到這個住所做衣服。』這位比丘在界限之外做衣服，已經做了這麼多，還有這麼多沒做，慢慢地做，很久都做不成。又這樣想：『我應當回到原來的住所。』這位比丘超過了規定的期限時，就稱為捨棄了迦絺那衣。這是最初的四種情況。其餘的三種、四種，不經過管理、將來要回來、聽到（迦絺那衣）已經捨棄，也如上面所說。
第五種四種情況中的第一種，如果比丘接受了迦絺那衣，帶著所有的衣服離開界限，希望得到更多的衣服，並且這樣想：『我應當回到這個住所做衣服。』這位比丘在界限之外做衣服。又這樣想：『我不回到原來的住所。』這位比丘做衣服完成時，就稱為捨棄了迦絺那衣。
第二種，如果比丘接受了迦絺那衣，
【English Translation】 English version Fifthly, if a bhikkhu, without relinquishing the Kathina-cīvara (a special robe) benefit, returns to this dwelling place and, together with the Sangha, relinquishes the Kathina-cīvara, it is then called relinquished. This is called the fifth way of relinquishing the Kathina-cīvara.
Furthermore, there are twenty ways of relinquishing the Kathina-cīvara. Firstly, if a bhikkhu, having accepted the Kathina-cīvara, takes all his robes beyond the boundary, hoping to obtain more robes, and thinks: 'I will not return to this dwelling place to make a robe.' This bhikkhu, outside the boundary, thinks: 'I will neither return to the original dwelling place nor make a robe.' When this bhikkhu departs, it is then called relinquishing the Kathina-cīvara.
Secondly, if a bhikkhu, having accepted the Kathina-cīvara, takes the robe beyond the boundary, hoping to obtain more robes, and thinks: 'I will not return to this dwelling place to make a robe.' When making the robe outside the boundary, he thinks: 'I will not return to the original dwelling place.' When this robe is completed, it is then called relinquishing the Kathina-cīvara.
Thirdly, if a bhikkhu, having accepted the Kathina-cīvara, takes the robe beyond the boundary, hoping to obtain more robes, and thinks: 'I will not return to this dwelling place to make a robe.' This bhikkhu makes the robe outside the boundary, but after making it, he does not guard it well and loses it, and there is nothing else to make a robe with. When the robe is lost, it is then called relinquishing the Kathina-cīvara.
Fourthly, if a bhikkhu, having accepted the Kathina-cīvara, takes the robe beyond the boundary, hoping to obtain more robes, and thinks: 'I will not return to this dwelling place to make a robe.' This bhikkhu makes the robe outside the boundary, having done so much and so much not yet done, slowly making it, it takes a long time to complete. Then he thinks: 'I should return to the original dwelling place.' When this bhikkhu exceeds the prescribed time limit, it is then called relinquishing the Kathina-cīvara. These are the first four ways. The remaining three, four, not managing it, intending to return in the future, hearing that it has already been relinquished, are also as described above.
The first of the fifth four ways, if a bhikkhu, having accepted the Kathina-cīvara, takes all his robes beyond the boundary, hoping to obtain more robes, and thinks: 'I should return to this dwelling place to make a robe.' This bhikkhu makes the robe outside the boundary. Then he thinks: 'I will not return to the original dwelling place.' When this bhikkhu completes the robe, it is then called relinquishing the Kathina-cīvara.
Secondly, if a bhikkhu, having accepted the Kathina-cīvara,
持所有衣出界，望得衣故，作是念：『我當還此處作衣。』是人于界外作衣，作衣已，毗波羅衣垂成留置，作是念：『此毗波羅衣不還彼處。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』是比丘界外聞已舍迦絺那衣，是比丘作是念：『若僧已舍迦絺那衣，我不還本處，亦不作衣。』以聞故，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』是比丘界外作衣，已作爾所、爾所未作，徐徐作，未舍迦絺那衣，還此處共僧舍迦絺那衣，即名為舍。是名第五四舍迦絺那衣。是名第二五四舍迦絺那衣。
「復有二十舍迦絺那衣。一者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此處作衣。』不得所望、非望而得，是比丘界外作是念：『我不還本處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此處作衣。』不得所望、非望而得，是比丘出界外作衣時，作是念：『我不還本處。』是衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還
【現代漢語翻譯】 現代漢語譯本： 『如果一位比丘（bhikkhu，佛教僧侶）帶著所有的衣服離開結界（sima，寺院的界限），希望得到新的衣服，並心想：「我應該回到這裡做衣服。」這個人在結界外做衣服，衣服快完成時，毗波羅衣（vipala-cloth，一種粗糙的布）還未完全做好就擱置了，心想：「這件毗波羅衣不回到原來的地方了。」衣服完成時，就稱為舍迦絺那衣（sakacina-cloth，指失去了功德的袈裟）。』
『第三種情況，如果一位比丘接受了迦絺那衣（kathina-cloth，指受過功德的袈裟），帶著所有的衣服離開結界，希望得到新的衣服，並心想：「我應該回到這裡做衣服。」這位比丘在結界外聽到已經捨棄迦絺那衣的訊息，這位比丘心想：「如果僧團已經捨棄了迦絺那衣，我就不回到原來的地方，也不做衣服了。」因為聽到了這個訊息，就稱為舍迦絺那衣。』
『第四種情況，如果一位比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到新的衣服，並心想：「我應該回到這裡做衣服。」這位比丘在結界外做衣服，已經做了一些，還有一些沒做，慢慢地做，還沒有捨棄迦絺那衣，回到原來的地方與僧團一起捨棄迦絺那衣，這就稱為捨棄。這是第五種四舍迦絺那衣。這是第二種五四舍迦絺那衣。』
『還有二十種舍迦絺那衣。第一種，如果一位比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到新的衣服，並心想：「我不回到這裡做衣服。」沒有得到所希望的，或者得到了不希望的，這位比丘在結界外心想：「我不回到原來的地方，也不做衣服。」這位比丘離開時，就稱為舍迦絺那衣。』
『第二種，如果一位比丘接受了迦絺那衣，帶著衣服離開結界，希望得到新的衣服，並心想：「我不回到這裡做衣服。」沒有得到所希望的，或者得到了不希望的，這位比丘在結界外做衣服時，心想：「我不回到原來的地方。」這衣服完成時，就稱為舍迦絺那衣。』
『第三種，如果一位比丘接受了迦絺那衣，帶著衣服離開結界，希望得到新的衣服，並心想：「我不還
【English Translation】 English version: 『If a bhikkhu (Buddhist monk) takes all his robes outside the boundary (sima, the boundary of a monastery), hoping to obtain robes, and thinks: 『I should return here to make robes.』 This person makes robes outside the boundary, and when the vipala-cloth (a type of coarse cloth) is almost finished but left incomplete, he thinks: 『This vipala-cloth will not return to that place.』 When the robe is completed, it is then called a sakacina-cloth (referring to a robe that has lost its merit).』
『Thirdly, if a bhikkhu receives a kathina-cloth (referring to a robe that has acquired merit), takes all his robes outside the boundary, hoping to obtain robes, and thinks: 『I should return here to make robes.』 This bhikkhu hears outside the boundary that the kathina-cloth has been relinquished, and this bhikkhu thinks: 『If the Sangha (monastic community) has relinquished the kathina-cloth, I will not return to the original place, nor will I make robes.』 Because of hearing this, it is then called a sakacina-cloth.』
『Fourthly, if a bhikkhu receives a kathina-cloth, takes all his robes outside the boundary, hoping to obtain robes, and thinks: 『I should return here to make robes.』 This bhikkhu makes robes outside the boundary, having made some and some not yet made, slowly making them, not yet relinquishing the kathina-cloth, and returns to the original place to relinquish the kathina-cloth together with the Sangha, this is then called relinquishment. This is the fifth fourfold relinquishment of the kathina-cloth. This is the second fivefold fourfold relinquishment of the kathina-cloth.』
『There are also twenty relinquishments of the kathina-cloth. Firstly, if a bhikkhu receives a kathina-cloth, takes all his robes outside the boundary, hoping to obtain robes, and thinks: 『I will not return here to make robes.』 Not obtaining what is hoped for, or obtaining what is not hoped for, this bhikkhu thinks outside the boundary: 『I will not return to the original place, nor will I make robes.』 When this bhikkhu leaves, it is then called a sakacina-cloth.』
『Secondly, if a bhikkhu receives a kathina-cloth, takes his robes outside the boundary, hoping to obtain robes, and thinks: 『I will not return here to make robes.』 Not obtaining what is hoped for, or obtaining what is not hoped for, when this bhikkhu makes robes outside the boundary, he thinks: 『I will not return to the original place.』 When this robe is completed, it is then called a sakacina-cloth.』
『Thirdly, if a bhikkhu receives a kathina-cloth, takes his robes outside the boundary, hoping to obtain robes, and thinks: 『I will not return
此處作衣。』不得所望、非望而得，是比丘界外作衣。作衣已，不好守護故失，更無物作。衣失時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此處作衣。』不得所望、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。余、三、四，不經理、當來還、聞已舍，亦如是。
「第五四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我還此住處作衣。』不得所望、非望而得，是比丘界外作衣。又作是念：『我不還本處。』是比丘作衣成時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、非望而得，是人于界外作衣。作衣已，毗波羅衣垂成留置，作是念：『此毗波羅衣不還本處。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、非望而得，是比丘界外聞已舍迦絺那衣，是比丘作是念：『我若僧已舍迦絺那衣，不還本處，亦不作衣。』以聞故，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望
【現代漢語翻譯】 現代漢語譯本 『在此處縫製衣服。』如果未能如願得到所需之物，或者得到了意料之外的東西，那麼這位比丘就是在結界之外縫製衣服。縫製完衣服后，不好好守護而遺失了，又沒有其他材料可以用來縫製。衣服遺失之時，就稱為舍迦絺那衣（舍迦絺那衣指迦絺那功德已舍的衣服）。
『四者，如果比丘接受了迦絺那衣（迦絺那衣指受迦絺那功德所加持的衣服），帶著衣服出了結界，爲了得到更多的衣服，心想：「我不會再回到這裡縫製衣服了。」』如果未能如願得到所需之物，或者得到了意料之外的東西，那麼這位比丘就是在結界之外縫製衣服，已經做了這麼多，還有那麼多沒做，慢慢地做，很久都不能完成。又心想：「我應當回到原來的地方。」這位比丘超過了規定的期限，就稱為舍迦絺那衣。其餘的三種或四種情況，不經管理、想著將來再回來、聽到訊息后就捨棄，也是如此。
『第五種情況，如果比丘接受了迦絺那衣，帶著衣服出了結界，爲了得到更多的衣服，心想：「我回到這個住處縫製衣服。」』如果未能如願得到所需之物，或者得到了意料之外的東西，那麼這位比丘就是在結界之外縫製衣服。又心想：「我不回到原來的地方。」這位比丘完成縫製衣服之時，就稱為舍迦絺那衣。
『二者，如果比丘接受了迦絺那衣，帶著所有的衣服出了結界，爲了得到更多的衣服，心想：「我應當回到這裡縫製衣服。」』如果未能如願得到所需之物，或者得到了意料之外的東西，那麼這個人就是在結界之外縫製衣服。縫製完衣服后，毗波羅衣（毗波羅衣指一種粗糙的衣服）快要完成時卻被擱置，心想：「這件毗波羅衣不回到原來的地方了。」衣服完成之時，就稱為舍迦絺那衣。
『三者，如果比丘接受了迦絺那衣，帶著所有的衣服出了結界，爲了得到更多的衣服，心想：「我應當回到這裡縫製衣服。」』如果未能如願得到所需之物，或者得到了意料之外的東西，那麼這位比丘在結界之外聽到訊息后就捨棄了迦絺那衣，這位比丘心想：「如果僧團已經捨棄了迦絺那衣，我不回到原來的地方，也不縫製衣服。」因為聽到了訊息的緣故，就稱為舍迦絺那衣。
『四者，如果比丘接受了迦絺那衣，帶著衣服出了結界，爲了得到
【English Translation】 English version 『Here to make a robe.』 If what is hoped for is not obtained, or what is not hoped for is obtained, that bhikkhu is making a robe outside the boundary. Having made the robe, if it is lost due to poor keeping, and there is nothing else to make it from, when the robe is lost, it is called a śeṣa-kathina robe (śeṣa-kathina robe means the robe for which the kathina merit has been relinquished).
『Fourth, if a bhikkhu accepts a kathina robe (kathina robe means the robe blessed by the kathina merit), takes the robe out of the boundary, hoping to obtain more robes, thinking: 「I will not return here to make a robe.」』 If what is hoped for is not obtained, or what is not hoped for is obtained, that bhikkhu is making a robe outside the boundary, having done so much, so much not yet done, slowly doing it, for a long time not completing it. And thinking: 「I should return to the original place.」 When that bhikkhu exceeds the prescribed time limit, it is called a śeṣa-kathina robe. The remaining three or four cases, not managing it, thinking of returning in the future, abandoning it upon hearing, are also like this.
『Fifth, if a bhikkhu accepts a kathina robe, takes the robe out of the boundary, hoping to obtain more robes, thinking: 「I will return to this dwelling place to make a robe.」』 If what is hoped for is not obtained, or what is not hoped for is obtained, that bhikkhu is making a robe outside the boundary. And thinking: 「I will not return to the original place.」 When that bhikkhu completes making the robe, it is called a śeṣa-kathina robe.
『Second, if a bhikkhu accepts a kathina robe, takes all the robes out of the boundary, hoping to obtain more robes, thinking: 「I should return here to make a robe.」』 If what is hoped for is not obtained, or what is not hoped for is obtained, that person is making a robe outside the boundary. Having made the robe, the vipalā robe (vipalā robe means a coarse robe) is almost completed but is set aside, thinking: 「This vipalā robe will not return to the original place.」 When the robe is completed, it is called a śeṣa-kathina robe.
『Third, if a bhikkhu accepts a kathina robe, takes all the robes out of the boundary, hoping to obtain more robes, thinking: 「I should return here to make a robe.」』 If what is hoped for is not obtained, or what is not hoped for is obtained, that bhikkhu, upon hearing the news outside the boundary, abandons the kathina robe, that bhikkhu thinking: 「If the Sangha has abandoned the kathina robe, I will not return to the original place, nor will I make a robe.」 Because of hearing the news, it is called a śeṣa-kathina robe.
『Fourth, if a bhikkhu accepts a kathina robe, takes the robe out of the boundary, hoping to obtain
得衣故，作是念：『我當還此處作衣。』不得所望、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作，未舍迦絺那衣，還此處共僧舍迦絺那衣，即名舍。是名第五四舍迦絺那衣。是名第三五四。
「復有二十舍迦絺那衣。一者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此處作衣。』斷所望得、非望而得，出界已作是念：『我不還本住處，亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此處作衣。』斷所望得、非所望而得，是比丘出界外作衣時作是念：『我不還本處。』是衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此處作衣。』斷所望得、非望而得，是比丘界外作衣。作衣已，不好守護故失，更無物作，衣失時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此處作衣。』斷所望得、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。余、三、四，不經理、當來還、聞已舍，亦如是。
「第五四者，若
【現代漢語翻譯】 現代漢語譯本 如果因為得到衣服的緣故，而生起這樣的念頭：『我應當回到這裡做衣服。』結果沒有得到所期望的，或者得到了非期望的，這位比丘在結界之外做衣服，已經做了應該做的，還有應該做的沒有做，慢慢地做，還沒有捨棄功德衣（迦絺那衣，Kathina-cīvara），回到這裡和僧團一起捨棄功德衣，就叫做捨棄。這叫做第五種捨棄功德衣的情況。這是第三個五十四。
還有二十種捨棄功德衣的情況。第一種，如果比丘接受了功德衣，帶著所有的衣服出界，因為希望得到衣服的緣故，生起這樣的念頭：『我不回到這裡做衣服。』斷絕了所希望得到的，或者得到了非所希望的，出界之後生起這樣的念頭：『我不回到原來的住處，也不做衣服。』這位比丘離開的時候，就叫做捨棄功德衣。
第二種，如果比丘接受了功德衣，帶著所有的衣服出界，因為希望得到衣服的緣故，生起這樣的念頭：『我不回到這裡做衣服。』斷絕了所希望得到的，或者得到了非所希望的，這位比丘在結界之外做衣服的時候，生起這樣的念頭：『我不回到原來的住處。』這件衣服完成的時候，就叫做捨棄功德衣。
第三種，如果比丘接受了功德衣，帶著衣服出界，因為希望得到衣服的緣故，生起這樣的念頭：『我不回到這裡做衣服。』斷絕了所希望得到的，或者得到了非所希望的，這位比丘在結界之外做衣服。衣服做好之後，因為不好好守護而丟失了，再也沒有其他東西可以用來做衣服，衣服丟失的時候，就叫做捨棄功德衣。
第四種，如果比丘接受了功德衣，帶著衣服出界，因為希望得到衣服的緣故，生起這樣的念頭：『我不回到這裡做衣服。』斷絕了所希望得到的，或者得到了非所希望的，這位比丘在結界之外做衣服，已經做了應該做的，還有應該做的沒有做，慢慢地做，很久都不能完成。又生起這樣的念頭：『我應當回到原來的住處。』這位比丘超過了規定的期限時，就叫做捨棄功德衣。其餘的三種、四種，不經營、將來要回來、聽到已經捨棄，也是這樣。
第五種情況，如果
【English Translation】 English version If, because of the desire to obtain robes, he thinks: 'I should return here to make robes,' but he does not obtain what he hoped for, or obtains something unexpected, and this bhikkhu makes robes outside the boundary, having done what should be done, and not done what should be done, making them slowly, and has not yet relinquished the Kathina-cīvara (Kathina robe), and returns here to relinquish the Kathina-cīvara with the Sangha, that is called relinquishment. This is called the fifth way of relinquishing the Kathina-cīvara. This is the third of the fifty-four.
Furthermore, there are twenty ways of relinquishing the Kathina-cīvara. First, if a bhikkhu accepts the Kathina-cīvara, takes all his robes outside the boundary, and, desiring to obtain robes, thinks: 'I will not return here to make robes,' and he abandons the hope of obtaining, or obtains something unexpected, and after going outside the boundary, he thinks: 'I will not return to my original dwelling place, nor will I make robes.' When this bhikkhu departs, it is called relinquishing the Kathina-cīvara.
Second, if a bhikkhu accepts the Kathina-cīvara, takes all his robes outside the boundary, and, desiring to obtain robes, thinks: 'I will not return here to make robes,' and he abandons the hope of obtaining, or obtains something unexpected, and when this bhikkhu makes robes outside the boundary, he thinks: 'I will not return to my original place.' When the robe is completed, it is called relinquishing the Kathina-cīvara.
Third, if a bhikkhu accepts the Kathina-cīvara, takes the robes outside the boundary, and, desiring to obtain robes, thinks: 'I will not return here to make robes,' and he abandons the hope of obtaining, or obtains something unexpected, and this bhikkhu makes robes outside the boundary. After making the robes, he loses them due to not guarding them well, and there is nothing else to make robes with, when the robes are lost, it is called relinquishing the Kathina-cīvara.
Fourth, if a bhikkhu accepts the Kathina-cīvara, takes the robes outside the boundary, and, desiring to obtain robes, thinks: 'I will not return here to make robes,' and he abandons the hope of obtaining, or obtains something unexpected, and this bhikkhu makes robes outside the boundary, having done what should be done, and not done what should be done, making them slowly, and they are not completed for a long time. Then he thinks: 'I should return to my original place.' When this bhikkhu exceeds the prescribed time limit, it is called relinquishing the Kathina-cīvara. The remaining three and four, not managing, intending to return in the future, hearing that it has been relinquished, are also the same.
The fifth case, if
比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我還此住處作衣。』斷所望得、非望而得，是比丘界外作衣。又作是念：『我不還本處。』是比丘作衣成時即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界去，望得衣故，作是念：『我當還此處作衣。』斷所望得、非望而得，是人于界外作衣。作衣已，毗波羅衣垂成留置，作是念：『此毗波羅衣不還彼處。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我當還此處作衣。』斷所望得、非望而得，是比丘界外聞已舍迦絺那衣，是比丘作是念：『若僧已舍迦絺那衣，不還本處亦不作衣。』以聞故即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我當還此處作衣。』斷所望得、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作，未舍迦絺那衣，還此處共僧舍迦絺那衣，即名為舍。是名第五四舍迦絺那衣。是名第四五四。
「復有二十舍迦絺那衣。一者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此住處作衣。』不得所望、不斷所望、非望而得，是比丘出界外已，又作是念：『我不還本處亦不作衣。』是比丘去時即名舍迦絺
【現代漢語翻譯】 現代漢語譯本 如果一位比丘（bhikkhu，佛教僧侶）接受了迦絺那衣（kathina-civara，一種特殊的袈裟），帶著衣料離開寺院的界限，因為希望得到更多的衣料，心想：『我將返回這個住處製作袈裟。』如果他斷絕了所希望得到的，或者得到了非期望的衣料，那麼這位比丘就是在寺院界限之外製作袈裟。如果他又想：『我不再返回原來的地方。』那麼當這位比丘完成袈裟的製作時，就意味著他捨棄了迦絺那衣。
第二種情況是，如果一位比丘接受了迦絺那衣，帶著所有的衣料離開寺院的界限，因為希望得到更多的衣料，心想：『我應當返回這裡製作袈裟。』如果他斷絕了所希望得到的，或者得到了非期望的衣料，那麼這個人就是在寺院界限之外製作袈裟。袈裟製作完成後，毗波羅衣（vipula-civara，一種寬大的袈裟）還未完全縫製好就被擱置，他心想：『這件毗波羅衣不再返回原來的地方。』那麼當袈裟完成時，就意味著他捨棄了迦絺那衣。
第三種情況是，如果一位比丘接受了迦絺那衣，帶著衣料離開寺院的界限，因為希望得到更多的衣料，心想：『我應當返回這裡製作袈裟。』如果他斷絕了所希望得到的，或者得到了非期望的衣料，那麼這位比丘在寺院界限之外聽到訊息說已經捨棄了迦絺那衣，這位比丘心想：『如果僧團已經捨棄了迦絺那衣，我不再返回原來的地方，也不再製作袈裟。』因為聽到了這個訊息，就意味著他捨棄了迦絺那衣。
第四種情況是，如果一位比丘接受了迦絺那衣，帶著衣料離開寺院的界限，因為希望得到更多的衣料，心想：『我應當返回這裡製作袈裟。』如果他斷絕了所希望得到的，或者得到了非期望的衣料，那麼這位比丘在寺院界限之外製作袈裟，已經制作了一部分，還有一部分沒有製作，慢慢地製作，還沒有捨棄迦絺那衣，返回到原來的地方與僧團一起捨棄迦絺那衣，這就叫做捨棄。這是第五種四舍迦絺那衣的情況。這是第四個五四。
還有二十種舍迦絺那衣的情況。第一種是，如果一位比丘接受了迦絺那衣，帶著所有的衣料離開寺院的界限，因為希望得到更多的衣料，心想：『我不再返回這個住處製作袈裟。』沒有得到所希望的，沒有斷絕所希望的，或者得到了非期望的衣料，這位比丘離開寺院界限之後，又想：『我不再返回原來的地方，也不再製作袈裟。』這位比丘離開的時候，就意味著他捨棄了迦絺
【English Translation】 English version If a bhikkhu (Buddhist monk) accepts a kathina-civara (a special robe), takes the cloth outside the boundary of the monastery, and with the hope of obtaining more cloth, thinks: 'I will return to this dwelling to make the robe.' If he abandons what he hoped to obtain, or obtains something unexpected, then this bhikkhu is making the robe outside the boundary of the monastery. If he then thinks: 'I will not return to the original place,' then when this bhikkhu completes the making of the robe, it means he has relinquished the kathina-civara.
The second case is, if a bhikkhu accepts a kathina-civara, takes all the cloth outside the boundary of the monastery, and with the hope of obtaining more cloth, thinks: 'I should return here to make the robe.' If he abandons what he hoped to obtain, or obtains something unexpected, then this person is making the robe outside the boundary of the monastery. After the robe is made, the vipula-civara (a large robe) is not completely sewn and is put aside, and he thinks: 'This vipula-civara will not return to the original place.' Then when the robe is completed, it means he has relinquished the kathina-civara.
The third case is, if a bhikkhu accepts a kathina-civara, takes the cloth outside the boundary of the monastery, and with the hope of obtaining more cloth, thinks: 'I should return here to make the robe.' If he abandons what he hoped to obtain, or obtains something unexpected, then this bhikkhu outside the boundary of the monastery hears the news that the kathina-civara has been relinquished, and this bhikkhu thinks: 'If the Sangha (Buddhist monastic community) has relinquished the kathina-civara, I will not return to the original place, nor will I make the robe.' Because he heard this news, it means he has relinquished the kathina-civara.
The fourth case is, if a bhikkhu accepts a kathina-civara, takes the cloth outside the boundary of the monastery, and with the hope of obtaining more cloth, thinks: 'I should return here to make the robe.' If he abandons what he hoped to obtain, or obtains something unexpected, then this bhikkhu makes the robe outside the boundary of the monastery, has made a part of it, and there is still a part that has not been made, slowly making it, has not yet relinquished the kathina-civara, returns to the original place and together with the Sangha relinquishes the kathina-civara, this is called relinquishing. This is the fifth case of the four relinquishments of the kathina-civara. This is the fourth five four.
There are also twenty cases of relinquishing the kathina-civara. The first is, if a bhikkhu accepts a kathina-civara, takes all the cloth outside the boundary of the monastery, and with the hope of obtaining more cloth, thinks: 'I will not return to this dwelling to make the robe.' Does not obtain what he hoped for, does not abandon what he hoped for, or obtains something unexpected, this bhikkhu, after leaving the boundary of the monastery, then thinks: 'I will not return to the original place, nor will I make the robe.' When this bhikkhu leaves, it means he has relinquished the kathina-
那衣。
「二者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我不還此處作衣。』不得所望、不斷所望、非望而得，是比丘出界外作衣時，作是念：『我不還本處。』是衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此住處作衣。』不得所望、不斷所望、非望而得，是比丘出界外作衣。作衣已，不好守護故失，更無物作衣，失衣時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界，望得衣故，作是念：『我不還此住處作衣。』不得所望、不斷所望、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。余、三、四，不經理、當來還、聞已舍，亦如是。
「第五四者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，是比丘界外作衣，又作是念：『我不還本處。』是比丘作衣成時即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，是人于界外作衣。作衣已，毗波羅衣垂成留置，作是
【現代漢語翻譯】 現代漢語譯本 那衣。
『二者，如果比丘接受了迦絺那衣（Kathina-robe，一種在特定時期縫製的僧衣），帶著所有的衣物離開界限，爲了得到新的衣物，心想：「我不會回到這裡做衣服。」如果他沒有得到期望的衣物，沒有斷絕期望，或者得到了非期望的衣物，這位比丘在界限外做衣服時，心想：「我不回到原來的地方。」這件衣服完成時，就叫做舍迦絺那衣（abandoning the Kathina-robe）。』
『三者，如果比丘接受了迦絺那衣（Kathina-robe），帶著衣物離開界限，爲了得到新的衣物，心想：「我不回到這個住處做衣服。」如果他沒有得到期望的衣物，沒有斷絕期望，或者得到了非期望的衣物，這位比丘在界限外做衣服。做完衣服后，因為不好好守護而遺失，再也沒有其他東西可以做衣服，遺失衣服時，就叫做舍迦絺那衣（abandoning the Kathina-robe）。』
『四者，如果比丘接受了迦絺那衣（Kathina-robe），帶著衣物離開界限，爲了得到新的衣物，心想：「我不回到這個住處做衣服。」如果他沒有得到期望的衣物，沒有斷絕期望，或者得到了非期望的衣物，這位比丘在界限外做衣服，已經做了這麼多，還有這麼多沒做，慢慢地做，很久都做不成。又心想：「我應當回到原來的地方。」這位比丘超過了規定的期限時，就叫做舍迦絺那衣（abandoning the Kathina-robe）。其餘的，三、四種情況，不經過處理、將來要回來、聽到后捨棄，也是這樣。』
『第五，如果比丘接受了迦絺那衣（Kathina-robe），帶著所有的衣物離開界限，爲了得到新的衣物，心想：「我應當回到這裡做衣服。」如果他沒有得到期望的衣物，沒有斷絕期望，或者得到了非期望的衣物，這位比丘在界限外做衣服，又心想：「我不回到原來的地方。」這位比丘做衣服完成時，就叫做舍迦絺那衣（abandoning the Kathina-robe）。』
『二者，如果比丘接受了迦絺那衣（Kathina-robe），帶著所有的衣物離開界限，爲了得到新的衣物，心想：「我應當回到這裡做衣服。」如果他沒有得到期望的衣物，沒有斷絕期望，或者得到了非期望的衣物，這個人于界限外做衣服。做完衣服后，毗波羅衣（Vipala-robe，一種粗糙的僧衣）快要完成卻被擱置，又作是
【English Translation】 English version That robe.
『Secondly, if a Bhikkhu (monk) having accepted a Kathina-robe (Kathina-robe, a robe sewn during a specific period), takes all his robes outside the boundary, hoping to obtain a new robe, thinking: 『I will not return here to make a robe.』 If he does not obtain the desired robe, does not abandon the hope, or obtains an undesired robe, and this Bhikkhu, while making a robe outside the boundary, thinks: 『I will not return to the original place.』 When this robe is completed, it is then called abandoning the Kathina-robe.』
『Thirdly, if a Bhikkhu (monk) having accepted a Kathina-robe (Kathina-robe), takes the robe outside the boundary, hoping to obtain a new robe, thinking: 『I will not return to this dwelling to make a robe.』 If he does not obtain the desired robe, does not abandon the hope, or obtains an undesired robe, and this Bhikkhu makes a robe outside the boundary. Having made the robe, he loses it due to not guarding it well, and there is nothing else to make a robe with; when the robe is lost, it is then called abandoning the Kathina-robe.』
『Fourthly, if a Bhikkhu (monk) having accepted a Kathina-robe (Kathina-robe), takes the robe outside the boundary, hoping to obtain a new robe, thinking: 『I will not return to this dwelling to make a robe.』 If he does not obtain the desired robe, does not abandon the hope, or obtains an undesired robe, and this Bhikkhu makes a robe outside the boundary, having done so much, and so much remains undone, slowly making it, it takes a long time to complete. And then he thinks: 『I should return to the original place.』 When this Bhikkhu exceeds the prescribed time limit, it is then called abandoning the Kathina-robe.』 The remaining three or four cases, not managing it, intending to return in the future, abandoning it upon hearing, are also like this.
『Fifthly, if a Bhikkhu (monk) having accepted a Kathina-robe (Kathina-robe), takes all his robes outside the boundary, hoping to obtain a new robe, thinking: 『I should return here to make a robe.』 If he does not obtain the desired robe, does not abandon the hope, or obtains an undesired robe, and this Bhikkhu makes a robe outside the boundary, and then thinks: 『I will not return to the original place.』 When this Bhikkhu completes the robe, it is then called abandoning the Kathina-robe.』
『Secondly, if a Bhikkhu (monk) having accepted a Kathina-robe (Kathina-robe), takes all his robes outside the boundary, hoping to obtain a new robe, thinking: 『I should return here to make a robe.』 If he does not obtain the desired robe, does not abandon the hope, or obtains an undesired robe, and this person makes a robe outside the boundary. Having made the robe, the Vipala-robe (Vipala-robe, a coarse robe) is almost completed but is left aside, and then he thinks:
念：『此毗波羅衣不還彼處。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，是比丘界外聞已舍迦絺那衣，是比丘作是念：『若僧已舍迦絺那衣，我不還本處亦不作衣。』以聞故即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界，望得衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，是比丘界外作衣，已作爾所、爾所未作，徐徐作，未舍迦絺那衣，還此處共僧舍迦絺那衣，即名為舍。是名第五四舍迦絺那衣。是名第五五四。
「復有二十舍迦絺那衣。一者，若比丘受迦絺那衣，持衣出界，望得多衣故，作是念：『我不還此處作衣。』不得所望、不斷所望，非望而得，復勤求所望，是望亦斷、非望而得。是比丘出界已，又作是念：『我不還本處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持衣出界，望得多衣故，作是念：『我不還此處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘出界外作衣時，作是念：『我不還本處。』衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣
【現代漢語翻譯】 現代漢語譯本： 念：『這件毗波羅衣（Vipula garment，一種寬大的僧衣）不再送回原來的地方。』當衣服完成時，就稱為舍迦絺那衣（Śaka-cīvara garment，一種被捨棄的功德衣）。 『第三種情況，如果比丘（bhikṣu，佛教僧侶）接受了迦絺那衣（Kathina garment，一種功德衣），帶著所有的衣服離開結界（boundary），希望得到更多的衣服，心想：『我應當回到這裡製作衣服。』但沒有得到所希望的，也沒有斷絕希望，或者不是通過希望而得到，這位比丘在結界外聽到訊息后捨棄了迦絺那衣，這位比丘心想：『如果僧團（saṃgha，佛教僧侶團體）已經捨棄了迦絺那衣，我就不回到原來的地方也不製作衣服。』因為聽到訊息的緣故，就稱為舍迦絺那衣。 『第四種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到更多的衣服，心想：『我應當回到這裡製作衣服。』但沒有得到所希望的，也沒有斷絕希望，或者不是通過希望而得到，這位比丘在結界外製作衣服，已經做了這麼多，還有這麼多沒有做，慢慢地做，還沒有捨棄迦絺那衣，回到這裡與僧團一起捨棄迦絺那衣，這就稱為捨棄。這是第五種捨棄迦絺那衣的情況。這是第五十五四。 『還有二十種舍迦絺那衣的情況。第一種，如果比丘接受了迦絺那衣，帶著衣服離開結界，希望得到更多的衣服，心想：『我不回到這裡製作衣服。』沒有得到所希望的，也沒有斷絕希望，或者不是通過希望而得到，又努力尋求所希望的，這個希望也斷絕了，或者不是通過希望而得到。這位比丘離開結界后，又心想：『我不回到原來的地方也不製作衣服。』這位比丘離開的時候，就稱為舍迦絺那衣。 『第二種情況，如果比丘接受了迦絺那衣，帶著衣服離開結界，希望得到更多的衣服，心想：『我不回到這裡製作衣服。』沒有得到所希望的，也沒有斷絕希望，或者不是通過希望而得到，又努力尋求所希望的，這個希望也斷絕了，或者不是通過希望而得到。這位比丘在結界外製作衣服的時候，心想：『我不回到原來的地方。』衣服完成時，就稱為舍迦絺那衣。 『第三種情況，如果比丘接受了迦絺那衣
【English Translation】 English version: Reciting: 『This Vipula garment (Vipula garment, a wide monastic robe) will not be returned to that place.』 When the garment is completed, it is then called a Śaka-cīvara garment (Śaka-cīvara garment, a merit robe that has been abandoned). 『Thirdly, if a bhikṣu (bhikṣu, Buddhist monk) receives a Kathina garment (Kathina garment, a merit robe), takes all his garments out of the boundary (boundary), hoping to obtain more garments, thinking: 『I should return here to make garments.』 But he does not obtain what he hopes for, nor does he abandon his hope, or he obtains it not through hope. This bhikṣu, having heard of it outside the boundary, abandons the Kathina garment. This bhikṣu thinks: 『If the saṃgha (saṃgha, Buddhist monastic community) has already abandoned the Kathina garment, I will not return to the original place nor make garments.』 Because of hearing this, it is then called a Śaka-cīvara garment. 『Fourthly, if a bhikṣu receives a Kathina garment, takes all his garments out of the boundary, hoping to obtain more garments, thinking: 『I should return here to make garments.』 But he does not obtain what he hopes for, nor does he abandon his hope, or he obtains it not through hope. This bhikṣu makes garments outside the boundary, having made so much, and so much is not yet made, slowly making it, not yet abandoning the Kathina garment, returning here with the saṃgha to abandon the Kathina garment, this is then called abandonment. This is the fifth case of abandoning the Kathina garment. This is the fifth fifty-four. 『There are also twenty cases of abandoning the Kathina garment. Firstly, if a bhikṣu receives a Kathina garment, takes his garments out of the boundary, hoping to obtain more garments, thinking: 『I will not return here to make garments.』 He does not obtain what he hopes for, nor does he abandon his hope, or he obtains it not through hope, and he diligently seeks what he hopes for, and this hope is also abandoned, or he obtains it not through hope. This bhikṣu, having left the boundary, then thinks: 『I will not return to the original place nor make garments.』 When this bhikṣu leaves, it is then called a Śaka-cīvara garment. 『Secondly, if a bhikṣu receives a Kathina garment, takes his garments out of the boundary, hoping to obtain more garments, thinking: 『I will not return here to make garments.』 He does not obtain what he hopes for, nor does he abandon his hope, or he obtains it not through hope, and he diligently seeks what he hopes for, and this hope is also abandoned, or he obtains it not through hope. When this bhikṣu makes garments outside the boundary, he thinks: 『I will not return to the original place.』 When the garment is completed, it is then called a Śaka-cīvara garment. 『Thirdly, if a bhikṣu receives a Kathina garment
，持衣出界，望得多衣故，作是念：『我不還此處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘界外作衣，作衣已，不好守護故失，更無物作衣，失時即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界，望得多衣故，作是念：『我不還此住處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘界外作衣，已作爾所，爾所未作，徐徐作，久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。余、三、四，不經理、當來還、聞已舍，亦如是。
「第五四者，若比丘受迦絺那衣，持所有衣出界，望得多衣故，作是念：『我當還此住處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘界外作衣。又作是念：『我不還本住處。』是比丘作衣成時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持所有衣出界，望得多衣故，作是念：『我當還此處作衣。』不得所望、不斷所望，非望而得，復勤求所望，是望亦斷、非望而得。是人于界外作衣，作衣已，毗波羅衣垂成留置，作是念：『此毗波羅衣不還彼處。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那
【現代漢語翻譯】 現代漢語譯本 『第四種情況，如果比丘接受了迦絺那衣（Kathina-cloth，一種特殊的佈施），帶著所有的衣服離開結界，希望得到更多的衣服，心想：『我不再回到這裡做衣服了。』沒有得到所希望的，沒有斷絕希望，不是不希望而得到，又努力尋求所希望的，這樣希望也斷絕了，不是不希望而得到。這位比丘在結界外做衣服，做完衣服后，因為沒有好好守護而丟失了，再也沒有東西可以做衣服了，丟失的時候就叫做舍迦絺那衣（abandoning the Kathina-cloth）。』 『第五種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到更多的衣服，心想：『我不再回到這個住處做衣服了。』沒有得到所希望的，沒有斷絕希望，不是不希望而得到，又努力尋求所希望的，這樣希望也斷絕了，不是不希望而得到。這位比丘在結界外做衣服，已經做了那麼多，還有那麼多沒有做，慢慢地做，很久都做不成。又心想：『我應當回到原來的地方。』這位比丘超過了規定的時間，就叫做舍迦絺那衣。其餘的三種、四種情況，不經管、打算回來、聽說已經捨棄，也是這樣。』 『第六種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到更多的衣服，心想：『我應當回到這個住處做衣服。』沒有得到所希望的，沒有斷絕希望，不是不希望而得到，又努力尋求所希望的，這樣希望也斷絕了，不是不希望而得到。這位比丘在結界外做衣服。又心想：『我不回到原來的住處了。』這位比丘做衣服完成的時候，就叫做舍迦絺那衣。』 『第七種情況，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，希望得到更多的衣服，心想：『我應當回到這裡做衣服。』沒有得到所希望的，沒有斷絕希望，不是不希望而得到，又努力尋求所希望的，這樣希望也斷絕了，不是不希望而得到。這個人于結界外做衣服，做完衣服后，毗波羅衣（Vipula-cloth，一種寬大的衣服）快要完成時留置在那裡，心想：『這件毗波羅衣不回到那個地方了。』衣服完成的時候就叫做舍迦絺那衣。』 『第八種情況，如果比丘接受了迦絺那衣
【English Translation】 English version 『Fourthly, if a Bhikkhu (monk) having accepted a Kathina-cloth (a special offering of cloth), takes all his robes outside the boundary, hoping to get more robes, thinking: 『I will not return to this place to make robes.』 He does not get what he hoped for, his hope is not abandoned, he does not get it without hoping, and he diligently seeks what he hoped for, that hope is also abandoned, and he gets it not without hoping. That Bhikkhu makes robes outside the boundary, having made the robes, he loses them because he did not guard them well, and there is nothing left to make robes, when he loses them, it is called abandoning the Kathina-cloth.』 『Fifthly, if a Bhikkhu having accepted a Kathina-cloth, takes all his robes outside the boundary, hoping to get more robes, thinking: 『I will not return to this dwelling to make robes.』 He does not get what he hoped for, his hope is not abandoned, he does not get it without hoping, and he diligently seeks what he hoped for, that hope is also abandoned, and he gets it not without hoping. That Bhikkhu makes robes outside the boundary, having made so much, so much is not yet made, he makes it slowly, and it does not get completed for a long time. Then he thinks: 『I should return to the original place.』 That Bhikkhu exceeds the prescribed time limit, and it is called abandoning the Kathina-cloth. The remaining three or four cases, not managing, intending to return, hearing that it has been abandoned, are also like this.』 『Sixthly, if a Bhikkhu having accepted a Kathina-cloth, takes all his robes outside the boundary, hoping to get more robes, thinking: 『I should return to this dwelling to make robes.』 He does not get what he hoped for, his hope is not abandoned, he does not get it without hoping, and he diligently seeks what he hoped for, that hope is also abandoned, and he gets it not without hoping. That Bhikkhu makes robes outside the boundary. Then he thinks: 『I will not return to the original dwelling.』 When that Bhikkhu completes making the robes, it is called abandoning the Kathina-cloth.』 『Seventhly, if a Bhikkhu having accepted a Kathina-cloth, takes all his robes outside the boundary, hoping to get more robes, thinking: 『I should return to this place to make robes.』 He does not get what he hoped for, his hope is not abandoned, he does not get it without hoping, and he diligently seeks what he hoped for, that hope is also abandoned, and he gets it not without hoping. That person makes robes outside the boundary, having made the robes, the Vipula-cloth (a wide robe) is about to be completed and is left there, thinking: 『This Vipula-cloth will not return to that place.』 When the robe is completed, it is called abandoning the Kathina-cloth.』 『Eighthly, if a Bhikkhu having accepted a Kathina-cloth
衣，持所有衣出界，望得多衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘界外聞已舍迦絺那衣，是比丘作是念：『若僧已舍迦絺那衣，我不還本處，亦不作衣。』以聞故，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持所有衣出界，望得多衣故，作是念：『我當還此處作衣。』不得所望、不斷所望、非望而得，復勤求所望，是望亦斷、非望而得。是比丘界外作衣，已作爾所，爾所未作，徐徐作，未舍迦絺那衣。還此處共僧舍迦絺那衣，即名為舍。是名第五四舍迦絺那衣。是名第六五四。
「復有十二舍迦絺那衣。一者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此處作衣。』是比丘界外，他語言：『持衣來當爲汝作。』是比丘界外作是念：『我不還本處，亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』是比丘界外，他語言：『持衣來當爲汝作。』是人界外令他作衣，作是念：『我不還本處，界外作衣。』衣成時即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘（bhiksu，佛教僧侶）帶著所有的衣服離開結界（界，指特定區域），因為希望得到更多的衣服，心想：『我應當回到這裡來做衣服。』結果沒有得到所希望的，也沒有斷絕希望，也不是不期望而得到，又努力尋求所希望的，這個希望也斷絕了，也不是不期望而得到。這位比丘在結界外聽說僧團已經捨棄了迦絺那衣（kathina，一種特殊的佈施），這位比丘心想：『如果僧團已經捨棄了迦絺那衣，我就不回到原來的地方，也不做衣服。』因為聽說了這件事，就叫做捨棄了迦絺那衣。 第四種情況是，如果比丘接受了迦絺那衣，帶著所有的衣服離開結界，因為希望得到更多的衣服，心想：『我應當回到這裡來做衣服。』結果沒有得到所希望的，也沒有斷絕希望，也不是不期望而得到，又努力尋求所希望的，這個希望也斷絕了，也不是不期望而得到。這位比丘在結界外做衣服，已經做了這麼多，還有這麼多沒有做，慢慢地做，還沒有捨棄迦絺那衣。回到這裡與僧團一起捨棄迦絺那衣，就叫做捨棄。這是第五種四舍迦絺那衣。這是第六種五四。 又有十二種舍迦絺那衣的情況。第一種情況是，如果比丘接受了迦絺那衣，帶著衣服離開結界。因為做衣服的材料不足，心想：『我應當回到這裡來做衣服。』這位比丘在結界外，別人說：『把衣服拿來，我來為你做。』這位比丘在結界外心想：『我不回到原來的地方，也不做衣服。』這位比丘離開的時候，就叫做捨棄了迦絺那衣。 第二種情況是，如果比丘接受了迦絺那衣，帶著衣服離開結界。因為做衣服的材料不足，心想：『我應當回到這個住處來做衣服。』這位比丘在結界外，別人說：『把衣服拿來，我來為你做。』這個人在結界外讓他人做衣服，心想：『我不回到原來的地方，在結界外做衣服。』衣服完成的時候，就叫做捨棄了迦絺那衣。 第三種情況是，如果比丘接受了迦絺那衣，帶著衣服離開結界。因為做衣服的材料不足，心想：『我應當回到這個住處來做
【English Translation】 English version: If a bhiksu (Buddhist monk) takes all his robes outside the boundary (sima, a designated area), hoping to get more robes, thinking: 'I should return here to make robes.' As a result, he does not get what he hoped for, nor does he abandon hope, nor does he get it unexpectedly, and he diligently seeks what he hoped for, and that hope is also abandoned, and he does not get it unexpectedly. This bhiksu hears outside the boundary that the Sangha (monastic community) has already abandoned the Kathina robe (kathina, a special offering of cloth), and this bhiksu thinks: 'If the Sangha has already abandoned the Kathina robe, I will not return to the original place, nor will I make robes.' Because he heard this, it is called abandoning the Kathina robe. The fourth case is, if a bhiksu receives a Kathina robe, takes all his robes outside the boundary, hoping to get more robes, thinking: 'I should return here to make robes.' As a result, he does not get what he hoped for, nor does he abandon hope, nor does he get it unexpectedly, and he diligently seeks what he hoped for, and that hope is also abandoned, and he does not get it unexpectedly. This bhiksu makes robes outside the boundary, has made so much, and so much has not been made, slowly making it, and has not yet abandoned the Kathina robe. Returning here to abandon the Kathina robe with the Sangha, it is called abandoning. This is the fifth type of four abandonments of the Kathina robe. This is the sixth type of five fours. There are also twelve cases of abandoning the Kathina robe. The first case is, if a bhiksu receives a Kathina robe, takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 'I should return here to make the robe.' This bhiksu is outside the boundary, and someone says: 'Bring the robe, and I will make it for you.' This bhiksu thinks outside the boundary: 'I will not return to the original place, nor will I make the robe.' When this bhiksu leaves, it is called abandoning the Kathina robe. The second case is, if a bhiksu receives a Kathina robe, takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 'I should return to this dwelling to make the robe.' This bhiksu is outside the boundary, and someone says: 'Bring the robe, and I will make it for you.' This person has someone else make the robe outside the boundary, thinking: 'I will not return to the original place, I will make the robe outside the boundary.' When the robe is completed, it is called abandoning the Kathina robe. The third case is, if a bhiksu receives a Kathina robe, takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 'I should return to this dwelling to make
衣。』是比丘界外，他語言：『持衣財來我為汝作。』是比丘界外作衣。作衣已，不好守護故失，更無物作，是比丘失衣時，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，持衣出界外。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外令他作衣，已作爾所、爾所未作，徐徐作，久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。
「五者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞已舍迦絺那衣，作是念：『我不還本處亦不作衣。』是比丘去時，即名舍迦絺那衣。
「六者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞已舍迦絺那衣。又作是念：『我不還本處。』是比丘界外作衣，衣成時即名舍迦絺那衣。
「七者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞已舍迦絺那衣，是比丘界外作衣。作衣已，不好守護故失，更無物作衣，失衣時即名舍迦絺那衣。
【現代漢語翻譯】 現代漢語譯本： 『如果一位比丘（bhiksu，佛教出家人）接受了迦絺那衣（kathina-civara，一種特殊的袈裟），帶著製作袈裟所需的材料出了界外。因為製作袈裟的材料不足，他心想：『我應當回到這個住處來製作袈裟。』在界外，有人對他說：『把製作袈裟的材料拿來，我為你製作。』這位比丘在界外製作袈裟。袈裟已經做好一部分，還有一部分沒有做好，慢慢地製作，很久都沒有完成。他又心想：『我應當回到原來的地方。』這位比丘超過了規定的期限，這就叫做舍迦絺那衣（sakacivara，失去迦絺那功德的袈裟）。
『如果一位比丘接受了迦絺那衣，帶著製作袈裟所需的材料出了界外。因為製作袈裟的材料不足，他心想：『我應當回到這個住處來製作袈裟。』在界外，有人對他說：『把製作袈裟的材料拿來，我為你製作。』這位比丘在界外讓他人為他製作袈裟，已經做好一部分，還有一部分沒有做好，慢慢地製作，很久都沒有完成。他又心想：『我應當回到原來的地方。』這位比丘超過了規定的期限，這就叫做舍迦絺那衣。
『如果一位比丘接受了迦絺那衣，帶著製作袈裟所需的材料出了界外。因為製作袈裟的材料不足，他心想：『我應當回到這個住處來製作袈裟。』在界外，有人對他說：『把製作袈裟的材料拿來，我為你製作。』這位比丘在界外聽到這話后，捨棄了迦絺那衣，心想：『我不回到原來的地方，也不製作袈裟了。』這位比丘離開時，這就叫做舍迦絺那衣。
『如果一位比丘接受了迦絺那衣，帶著製作袈裟所需的材料出了界外。因為製作袈裟的材料不足，他心想：『我應當回到這個住處來製作袈裟。』在界外，有人對他說：『把製作袈裟的材料拿來，我為你製作。』這位比丘在界外聽到這話后，捨棄了迦絺那衣。他又心想：『我不回到原來的地方。』這位比丘在界外製作袈裟，袈裟完成時，這就叫做舍迦絺那衣。
『如果一位比丘接受了迦絺那衣，帶著製作袈裟所需的材料出了界外。因為製作袈裟的材料不足，他心想：『我應當回到這個住處來製作袈裟。』在界外，有人對他說：『把製作袈裟的材料拿來，我為你製作。』這位比丘在界外聽到這話后，捨棄了迦絺那衣。這位比丘在界外製作袈裟。袈裟製作完成後，因為沒有好好守護而丟失了，也沒有其他材料可以製作袈裟，丟失袈裟時，這就叫做舍迦絺那衣。
【English Translation】 English version: 『If a bhiksu (Buddhist monk) has accepted a kathina-civara (a special robe), and takes the materials needed to make the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the materials for making the robe, and I will make it for you.』 This bhiksu makes the robe outside the boundary. Part of the robe has been made, and part has not been made, slowly making it, and it has not been completed for a long time. He then thinks: 『I should return to the original place.』 When this bhiksu exceeds the prescribed time limit, it is called sakacivara (a robe that has lost the merits of kathina).』
『If a bhiksu has accepted a kathina-civara, and takes the materials needed to make the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the materials for making the robe, and I will make it for you.』 This bhiksu has someone else make the robe for him outside the boundary, part of it has been made, and part has not been made, slowly making it, and it has not been completed for a long time. He then thinks: 『I should return to the original place.』 When this bhiksu exceeds the prescribed time limit, it is called sakacivara.』
『If a bhiksu has accepted a kathina-civara, and takes the materials needed to make the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the materials for making the robe, and I will make it for you.』 This bhiksu, upon hearing this outside the boundary, abandons the kathina-civara, thinking: 『I will not return to the original place, nor will I make the robe.』 When this bhiksu leaves, it is called sakacivara.』
『If a bhiksu has accepted a kathina-civara, and takes the materials needed to make the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the materials for making the robe, and I will make it for you.』 This bhiksu, upon hearing this outside the boundary, abandons the kathina-civara. He then thinks: 『I will not return to the original place.』 This bhiksu makes the robe outside the boundary, and when the robe is completed, it is called sakacivara.』
『If a bhiksu has accepted a kathina-civara, and takes the materials needed to make the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the materials for making the robe, and I will make it for you.』 This bhiksu, upon hearing this outside the boundary, abandons the kathina-civara. This bhiksu makes the robe outside the boundary. After the robe is made, it is lost because it was not well guarded, and there are no other materials to make the robe. When the robe is lost, it is called sakacivara.』
「八者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞僧已舍迦絺那衣，界外作衣，已作爾所、爾所未作，徐徐作衣久久不成。過齊限時，即名舍迦絺那衣。
「九者，若比丘受迦絺那衣出界，衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作衣。』是比丘界外作是念：『我不還本處。』是比丘界外作衣，衣成時即名舍迦絺那衣。
「十者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外令他作衣，作衣已毗波羅衣垂成留置，是人作是念：『此毗波羅衣不還本處。』衣成時即名舍迦絺那衣。
「十一者，若比丘受迦絺那衣，持衣出界。衣財不足，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞僧已舍迦絺那衣，作是念：『若僧已舍迦絺那衣，我不還本處亦不作衣。』是比丘聞時，即名舍迦絺那衣。
「十二者，若比丘受迦絺那衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外作衣，已作爾
【現代漢語翻譯】 現代漢語譯本 『八、如果比丘接受了迦絺那衣（Kathina-robe，一種在雨季結束時僧侶可以接受的特殊佈施），帶著衣服出了界限。因為製作衣服的材料不足，所以想：『我應當回到這個住處製作衣服。』在界限外，有人說：『把衣服拿來，我為你製作。』這位比丘在界限外聽到僧團已經捨棄了迦絺那衣，在界限外製作衣服，已經做了這麼多、還有這麼多沒做，慢慢地製作衣服，很久都不能完成。超過了規定的期限，就叫做捨棄了迦絺那衣。 『九、如果比丘接受了迦絺那衣，帶著衣服出了界限，因為製作衣服的材料不足，所以想：『我應當回到這個住處製作衣服。』在界限外，有人說：『把衣服拿來，我為你製作衣服。』這位比丘在界限外這樣想：『我不回到原來的地方了。』這位比丘在界限外製作衣服，衣服完成的時候就叫做捨棄了迦絺那衣。 『十、如果比丘接受了迦絺那衣，帶著衣服出了界限。因為製作衣服的材料不足，所以想：『我應當回到這個住處製作衣服。』在界限外，有人說：『把衣服拿來，我為你製作。』這位比丘在界限外讓別人製作衣服，衣服制作完成，毗波羅衣（Vipala-robe，一種貴重的布料）快要完成時被擱置，這個人這樣想：『這件毗波羅衣不回到原來的地方了。』衣服完成的時候就叫做捨棄了迦絺那衣。 『十一、如果比丘接受了迦絺那衣，帶著衣服出了界限。衣服材料不足，想：『我應當回到這個住處製作衣服。』在界限外，有人說：『把衣服拿來，我為你製作。』這位比丘在界限外聽到僧團已經捨棄了迦絺那衣，這樣想：『如果僧團已經捨棄了迦絺那衣，我不回到原來的地方，也不製作衣服。』這位比丘聽到的時候，就叫做捨棄了迦絺那衣。 『十二、如果比丘接受了迦絺那衣，帶著衣服出了界限。因為製作衣服的材料不足，所以想：『我應當回到這個住處製作衣服。』在界限外，有人說：『把衣服拿來，我為你製作。』這位比丘在界限外製作衣服，已經做了這
【English Translation】 English version 『Eight, if a Bhikkhu (Buddhist monk) receives a Kathina-robe (a special offering of cloth that monks can receive at the end of the rainy season) and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe here, and I will make it for you.』 This Bhikkhu hears outside the boundary that the Sangha (monastic community) has already relinquished the Kathina-robe, and he makes the robe outside the boundary, having done so much and so much not yet done, slowly making the robe, and it is not completed for a long time. When the prescribed time limit has passed, it is then called relinquishing the Kathina-robe. 『Nine, if a Bhikkhu receives a Kathina-robe and takes the robe outside the boundary, because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe here, and I will make the robe for you.』 This Bhikkhu thinks outside the boundary: 『I will not return to the original place.』 This Bhikkhu makes the robe outside the boundary, and when the robe is completed, it is then called relinquishing the Kathina-robe. 『Ten, if a Bhikkhu receives a Kathina-robe and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe here, and I will make it for you.』 This Bhikkhu has someone else make the robe outside the boundary, and when the robe is made, a Vipala-robe (a valuable type of cloth) is almost completed but is set aside, and this person thinks: 『This Vipala-robe will not return to the original place.』 When the robe is completed, it is then called relinquishing the Kathina-robe. 『Eleven, if a Bhikkhu receives a Kathina-robe and takes the robe outside the boundary. The robe materials are insufficient, and he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe here, and I will make it for you.』 This Bhikkhu hears outside the boundary that the Sangha has already relinquished the Kathina-robe, and he thinks: 『If the Sangha has already relinquished the Kathina-robe, I will not return to the original place, nor will I make the robe.』 When this Bhikkhu hears this, it is then called relinquishing the Kathina-robe. 『Twelve, if a Bhikkhu receives a Kathina-robe and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe here, and I will make it for you.』 This Bhikkhu makes the robe outside the boundary, having done this
所、爾所未作，還此住處，僧未舍迦絺那衣。共僧舍時，即名為舍迦絺那衣。
「復有十二舍迦絺那衣。一者，若比丘受迦絺那衣、毗波羅衣，持衣出界，衣財不具足故，作是念：『我當還此住處作衣。』是比丘界外，他語言：『持衣來我為汝作。』是比丘界外作是念：『我不還本處，亦不作衣。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』是比丘界外，他語言：『持衣來我為汝作。』是比丘界外令他作衣，作是念：『我不還本處，界外作衣。』作衣成時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外作衣，作衣已不好守護故失，更無物作。是比丘失衣時，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外令他作衣，已作爾所、爾所未作，徐徐作，久久不成。又作是念：『我當還本處。』是比丘過齊限時，即名舍迦絺那衣。
「五者，若比丘受迦絺那衣、
【現代漢語翻譯】 現代漢語譯本 如果（比丘）已經做了該做的，還有未完成的，返回到這個住處，僧團還沒有捨棄迦絺那衣（Kathina-vastra，一種雨季結束時僧團接受的佈施），當與僧團一起捨棄時，才叫做捨棄迦絺那衣。
『又有十二種捨棄迦絺那衣的情況。第一種，如果比丘接受了迦絺那衣、毗波羅衣（Vipula-vastra，寬大的衣服），帶著衣料出了界限，因為衣料財物不充足，所以想：『我應當回到這個住處做衣服。』這個比丘在界限外，有人對他說：『把衣料拿來，我為你做。』這個比丘在界限外想：『我不回原來的地方了，也不做衣服了。』這個比丘離開的時候，就叫做捨棄迦絺那衣。
第二種，如果比丘接受了迦絺那衣、毗波羅衣，帶著衣料出了界限。衣料財物不足，所以想：『我應當回到這個住處做衣服。』這個比丘在界限外，有人對他說：『把衣料拿來，我為你做。』這個比丘在界限外讓人做衣服，心裡想：『我不回原來的地方了，就在界限外做衣服。』衣服做成的時候，就叫做捨棄迦絺那衣。
第三種，如果比丘接受了迦絺那衣、毗波羅衣，帶著衣料出了界限。衣料財物不足，所以想：『我應當回到這個住處做衣服。』在界限外，有人對他說：『把衣料拿來，我為你做。』這個比丘在界限外做衣服，做完衣服后不好好守護，所以丟失了，也沒有其他東西可以做了。這個比丘丟失衣服的時候，就叫做捨棄迦絺那衣。
第四種，如果比丘接受了迦絺那衣、毗波羅衣，帶著衣料出了界限。衣料財物不足，所以想：『我應當回到這個住處做衣服。』在界限外，有人對他說：『把衣料拿來，我為你做。』這個比丘在界限外讓人做衣服，已經做了這麼多，還有這麼多沒做，慢慢地做，很久都做不成。又想：『我應當回到原來的地方。』這個比丘過了規定的期限，就叫做捨棄迦絺那衣。
第五種，如果比丘接受了迦絺那衣、
【English Translation】 English version If what should be done has been done, and what has not been done remains, returning to this dwelling, the Sangha has not yet relinquished the Kathina-vastra (Kathina-vastra, a donation accepted by the Sangha at the end of the rainy season). Only when relinquished together with the Sangha is it called relinquishing the Kathina-vastra.
『Furthermore, there are twelve ways to relinquish the Kathina-vastra. First, if a Bhikkhu (monk) receives the Kathina-vastra, the Vipula-vastra (Vipula-vastra, a wide robe), and takes the cloth outside the boundary, because the cloth and resources are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 This Bhikkhu is outside the boundary, and someone says to him: 『Bring the cloth, and I will make it for you.』 This Bhikkhu outside the boundary thinks: 『I will not return to the original place, nor will I make the robe.』 When this Bhikkhu leaves, it is called relinquishing the Kathina-vastra.
Second, if a Bhikkhu receives the Kathina-vastra, the Vipula-vastra, and takes the cloth outside the boundary. The cloth and resources are insufficient, so he thinks: 『I should return to this dwelling to make the robe.』 This Bhikkhu is outside the boundary, and someone says to him: 『Bring the cloth, and I will make it for you.』 This Bhikkhu outside the boundary has someone make the robe, thinking: 『I will not return to the original place; I will make the robe outside the boundary.』 When the robe is finished, it is called relinquishing the Kathina-vastra.
Third, if a Bhikkhu receives the Kathina-vastra, the Vipula-vastra, and takes the cloth outside the boundary. The cloth and resources are insufficient, so he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the cloth, and I will make it for you.』 This Bhikkhu makes the robe outside the boundary, but after making the robe, he does not guard it well, so it is lost, and there is nothing else to make. When this Bhikkhu loses the robe, it is called relinquishing the Kathina-vastra.
Fourth, if a Bhikkhu receives the Kathina-vastra, the Vipula-vastra, and takes the cloth outside the boundary. The cloth and resources are insufficient, so he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says to him: 『Bring the cloth, and I will make it for you.』 This Bhikkhu has someone make the robe outside the boundary, having done so much, and so much remains undone, making it slowly, and it takes a long time to complete. He then thinks: 『I should return to the original place.』 When this Bhikkhu exceeds the prescribed time limit, it is called relinquishing the Kathina-vastra.
Fifth, if a Bhikkhu receives the Kathina-vastra,
毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞已舍迦絺那衣，作是念：『我不還本處，亦不作衣。』是比丘去時，即名舍迦絺那衣。
「六者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作衣。』是比丘界外聞已舍迦絺那衣，又作是念：『我不還本處。』是比丘界外作衣，衣成時即名舍迦絺那衣。
「七者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞已舍迦絺那衣，界外作衣。作衣已，不好守護故失，更無物作，失衣時即名舍迦絺那衣。
「八者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞僧已舍迦絺那衣。界外作衣，已作爾所、爾所未作，徐徐作，久久不成。過齊限時即名舍迦絺那衣。
「九者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外作是
【現代漢語翻譯】 現代漢語譯本 「五、如果比丘接受了迦絺那衣（Kathina，一種特殊的袈裟）、毗波羅衣（Vipula，寬大的衣服），拿著衣服出了結界。因為製作衣服的材料不足，所以心想：『我應當回到這個住處製作衣服。』在結界外，有人說：『把衣服拿來，我為你製作。』這位比丘在結界外聽到后，捨棄了迦絺那衣，心想：『我不回原來的地方了，也不製作衣服了。』這位比丘離開時，就叫做捨棄了迦絺那衣。 「六、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出了結界。因為製作衣服的材料不足，所以心想：『我應當回到這個住處製作衣服。』在結界外，有人說：『把衣服拿來，我為你製作衣服。』這位比丘在結界外聽到后，捨棄了迦絺那衣，又心想：『我不回原來的地方了。』這位比丘在結界外製作衣服，衣服完成時，就叫做捨棄了迦絺那衣。 「七、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出了結界。因為製作衣服的材料不足，所以心想：『我應當回到這個住處製作衣服。』在結界外，有人說：『把衣服拿來，我為你製作。』這位比丘在結界外聽到后，捨棄了迦絺那衣，在結界外製作衣服。製作完衣服后，因為不好好守護而丟失了，再也沒有其他材料可以製作，丟失衣服時，就叫做捨棄了迦絺那衣。 「八、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出了結界。因為製作衣服的材料不足，所以心想：『我應當回到這個住處製作衣服。』在結界外，有人說：『把衣服拿來，我為你製作。』這位比丘在結界外聽到后，認為僧團已經捨棄了迦絺那衣。在結界外製作衣服，已經做了這麼多、還有那麼多沒做，慢慢地做，很久都不能完成。過了期限時，就叫做捨棄了迦絺那衣。 「九、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出了結界。因為製作衣服的材料不足，所以心想：『我應當回到這個住處製作衣服。』在結界外，有人說：『把衣服拿來，我為你製作。』這位比丘在結界外製作是
【English Translation】 English version 『5. If a Bhikkhu (monk) accepts a Kathina robe (Kathina, a special robe), a Vipula robe (Vipula, a large robe), and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 Having heard this outside the boundary, the Bhikkhu abandons the Kathina robe, thinking: 『I will not return to the original place, nor will I make the robe.』 When this Bhikkhu leaves, it is called abandoning the Kathina robe.』 『6. If a Bhikkhu accepts a Kathina robe, a Vipula robe, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make the robe for you.』 Having heard this outside the boundary, the Bhikkhu abandons the Kathina robe, and thinks: 『I will not return to the original place.』 This Bhikkhu makes the robe outside the boundary, and when the robe is completed, it is called abandoning the Kathina robe.』 『7. If a Bhikkhu accepts a Kathina robe, a Vipula robe, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 Having heard this outside the boundary, the Bhikkhu abandons the Kathina robe, and makes the robe outside the boundary. Having made the robe, he loses it because he does not protect it well, and there are no other materials to make it. When the robe is lost, it is called abandoning the Kathina robe.』 『8. If a Bhikkhu accepts a Kathina robe, a Vipula robe, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 Having heard this outside the boundary, the Bhikkhu thinks that the Sangha (monastic community) has abandoned the Kathina robe. He makes the robe outside the boundary, having done so much, and so much is not yet done, making it slowly, and it cannot be completed for a long time. When the time limit has passed, it is called abandoning the Kathina robe.』 『9. If a Bhikkhu accepts a Kathina robe, a Vipula robe, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 This Bhikkhu makes it outside the boundary
念：『我不還本處。』是比丘界外作衣，衣成時即名舍迦絺那衣。
「十者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外令他作衣。作衣，毗波羅垂成留置，是人作是念：『此毗波羅衣不還本處。』作衣成時，即名舍迦絺那衣。
「十一者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外聞僧已舍迦絺那衣，作是念：『若僧已舍迦絺那衣，我不還本處，亦不作衣。』是比丘聞時即名舍迦絺那衣。
「十二者，若比丘受迦絺那衣、毗波羅衣，持衣出界。衣財不足故，作是念：『我當還此住處作衣。』界外，他語言：『持衣來我為汝作。』是比丘界外作衣，已作爾所、爾所未作，還此住處，僧未舍迦絺那衣。共僧舍時，即名舍迦絺那衣。是為十二。
「復有二五舍迦絺那衣。初五者，若比丘受迦絺那衣，作衣竟持衣出界，以安隱心作是念：『我當往某住處，某住處吉，若彼處可樂者當住，不可樂者便還。』是比丘出界已，又作是念：『我不還本處。』是比丘去時，即名舍迦絺那衣。
「二者，若比丘受
【現代漢語翻譯】 現代漢語譯本 說：『我不返回原來的地方。』這是比丘在結界之外製作衣服，衣服完成時就稱為舍迦絺那衣（Śeṣa-kāṣāya-cīvara，剩餘的功德衣）。
『十、如果比丘接受了迦絺那衣（Kathina-cīvara，功德衣）、毗波羅衣（Vipula-cīvara，寬大的衣服），拿著衣服出界。因為製作衣服的材料不足，所以這樣想：『我應當返回這個住處製作衣服。』在結界之外，有人說：『拿著衣服來，我為你製作。』這位比丘在結界之外讓人制作衣服。製作衣服時，毗波羅衣快要完成但還未完成，這個人這樣想：『這件毗波羅衣不返回原來的地方。』衣服完成時，就稱為舍迦絺那衣。
『十一、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出界。因為製作衣服的材料不足，所以這樣想：『我應當返回這個住處製作衣服。』在結界之外，有人說：『拿著衣服來，我為你製作。』這位比丘在結界之外聽到僧團已經捨棄了迦絺那衣，這樣想：『如果僧團已經捨棄了迦絺那衣，我不返回原來的地方，也不製作衣服。』這位比丘聽到時就稱為舍迦絺那衣。
『十二、如果比丘接受了迦絺那衣、毗波羅衣，拿著衣服出界。因為製作衣服的材料不足，所以這樣想：『我應當返回這個住處製作衣服。』在結界之外，有人說：『拿著衣服來，我為你製作。』這位比丘在結界之外製作衣服，已經制作了這麼多，還有這麼多沒有製作，返回這個住處，僧團還沒有捨棄迦絺那衣。與僧團一起捨棄時，就稱為舍迦絺那衣。這就是十二種情況。
『還有兩種五種舍迦絺那衣。最初的五種是，如果比丘接受了迦絺那衣，製作衣服完畢后拿著衣服出界，以安穩的心這樣想：『我應當前往某個住處，某個住處吉祥，如果那個地方令人喜歡就住下，如果不令人喜歡就返回。』這位比丘出界后，又這樣想：『我不返回原來的地方。』這位比丘離開時，就稱為舍迦絺那衣。
『二、如果比丘接受了
【English Translation】 English version He thinks: 『I will not return to the original place.』 This is a Bhikṣu (monk) making a robe outside the boundary of the monastic enclosure, and when the robe is completed, it is called Śeṣa-kāṣāya-cīvara (remaining robe of merit).
『10. If a Bhikṣu receives a Kathina-cīvara (robe of merit), a Vipula-cīvara (large robe), and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 This Bhikṣu has someone else make the robe outside the boundary. When making the robe, the Vipula-cīvara is almost finished but not yet completed, and this person thinks: 『This Vipula-cīvara will not return to the original place.』 When the robe is completed, it is called Śeṣa-kāṣāya-cīvara.
『11. If a Bhikṣu receives a Kathina-cīvara, a Vipula-cīvara, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 This Bhikṣu hears outside the boundary that the Sangha (monastic community) has already discarded the Kathina-cīvara, and thinks: 『If the Sangha has already discarded the Kathina-cīvara, I will not return to the original place, nor will I make the robe.』 When this Bhikṣu hears this, it is called Śeṣa-kāṣāya-cīvara.
『12. If a Bhikṣu receives a Kathina-cīvara, a Vipula-cīvara, and takes the robe outside the boundary. Because the materials for making the robe are insufficient, he thinks: 『I should return to this dwelling place to make the robe.』 Outside the boundary, someone says: 『Bring the robe, and I will make it for you.』 This Bhikṣu makes the robe outside the boundary, having made this much and still having this much left to make, and returns to this dwelling place, where the Sangha has not yet discarded the Kathina-cīvara. When discarding it together with the Sangha, it is called Śeṣa-kāṣāya-cīvara. These are the twelve cases.
『There are also two sets of five Śeṣa-kāṣāya-cīvara. The first five are: if a Bhikṣu receives a Kathina-cīvara, finishes making the robe, and takes the robe outside the boundary, thinking with a peaceful mind: 『I should go to a certain dwelling place, a certain dwelling place is auspicious, and if that place is pleasing, I will stay; if it is not pleasing, I will return.』 After this Bhikṣu goes outside the boundary, he thinks again: 『I will not return to the original place.』 When this Bhikṣu leaves, it is called Śeṣa-kāṣāya-cīvara.
『2. If a Bhikṣu receives
迦絺那衣，作衣竟持衣出界，以安隱心作是念：『我當往某住處，某住處若彼可樂者當住，不可樂者便還。』是比丘出界已，又作是念：『我不往某處某處，亦不還本處。』是比丘去時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，作衣竟持衣出界，以安隱心作是念：『我當往某住處，某住處若彼可樂者當住，不可樂者便還。』是比丘界外，不至彼住處，亦不還本住處，久久住在界外。是比丘過齊限故，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，作衣竟持衣出界，以安隱心作是念：『我當往某住處，某住處若彼可樂者便住，不可樂者當還。』是比丘界外聞僧已舍迦絺那衣。是比丘作是念：『若僧已舍迦絺那衣，我不還本住處，亦不至某處。』是比丘聞時，即名舍迦絺那衣。
「五者，若比丘受迦絺那衣，作衣竟持衣出界，以安隱心作是念：『我當往某住處，某住處若彼可樂者便住，不可樂者當還。』是比丘界外，若往彼住處若不往，未舍迦絺那衣便還此住處，共僧舍迦絺那衣，即名舍。是名初五舍迦絺那衣。
「后五者，若比丘受迦絺那衣，作衣竟持衣出界，作是念：『我得伴者當往某方某方，若不得者當還。』是比丘出界，作是念：『我不還本住處。』是比丘去時，即名舍迦絺
【現代漢語翻譯】 現代漢語譯本 迦絺那衣（Kathina-robe，一種在雨季結束時製作並贈予僧侶的特殊袈裟），製作完成後，僧侶帶著袈裟離開寺院的界限，心中安穩地想著：『我將前往某處住所，如果那裡適合我，我就住下；如果不適合，我就返回。』這位比丘離開界限后，又想著：『我不去某處某處，也不返回原來的地方。』這位比丘離開時，就叫做捨棄了迦絺那衣。 「第二種情況，如果比丘接受了迦絺那衣，製作完成後，帶著袈裟離開寺院的界限，心中安穩地想著：『我將前往某處住所，如果那裡適合我，我就住下；如果不適合，我就返回。』這位比丘在界限外，沒有到達他想去的住所，也沒有返回原來的住所，長久地住在界限外。這位比丘因為超過了規定的期限，就叫做捨棄了迦絺那衣。 「第三種情況，如果比丘接受了迦絺那衣，製作完成後，帶著袈裟離開寺院的界限，心中安穩地想著：『我將前往某處住所，如果那裡適合我，我就住下；如果不適合，我就返回。』這位比丘在界限外聽到僧團已經捨棄了迦絺那衣。這位比丘想著：『如果僧團已經捨棄了迦絺那衣，我就不返回原來的住所，也不去某處。』這位比丘聽到時，就叫做捨棄了迦絺那衣。 「第四種情況，如果比丘接受了迦絺那衣，製作完成後，帶著袈裟離開寺院的界限，心中安穩地想著：『我將前往某處住所，如果那裡適合我，我就住下；如果不適合，我就返回。』這位比丘在界限外，無論是否前往他想去的住所，在沒有捨棄迦絺那衣之前就返回了這個住所，與僧團一起捨棄迦絺那衣，這就叫做捨棄。以上是最初的五種捨棄迦絺那衣的情況。 「后五種情況，如果比丘接受了迦絺那衣，製作完成後，帶著袈裟離開寺院的界限，想著：『如果我找到同伴，就前往某方某方，如果找不到，就返回。』這位比丘離開界限，想著：『我不返回原來的住所。』這位比丘離開時，就叫做捨棄了迦絺那衣。
【English Translation】 English version When a Kathina-robe (Kathina-robe, a special robe made and offered to monks at the end of the rainy season) is made, and the monk, having finished making the robe, takes the robe out of the boundary, thinking with a peaceful mind: 『I will go to such and such dwelling place; if that place is agreeable to me, I will stay; if it is not agreeable, I will return.』 After this bhikkhu (monk) has left the boundary, he thinks again: 『I will not go to such and such place, nor will I return to the original place.』 When this bhikkhu departs, it is called abandoning the Kathina-robe. 「Secondly, if a bhikkhu accepts a Kathina-robe, and having finished making the robe, takes the robe out of the boundary, thinking with a peaceful mind: 『I will go to such and such dwelling place; if that place is agreeable to me, I will stay; if it is not agreeable, I will return.』 This bhikkhu, outside the boundary, neither reaches the dwelling place he intended to go to, nor returns to the original dwelling place, but dwells outside the boundary for a long time. Because this bhikkhu has exceeded the prescribed limit, it is called abandoning the Kathina-robe. 「Thirdly, if a bhikkhu accepts a Kathina-robe, and having finished making the robe, takes the robe out of the boundary, thinking with a peaceful mind: 『I will go to such and such dwelling place; if that place is agreeable to me, I will stay; if it is not agreeable, I will return.』 This bhikkhu, outside the boundary, hears that the Sangha (monastic community) has already abandoned the Kathina-robe. This bhikkhu thinks: 『If the Sangha has already abandoned the Kathina-robe, I will not return to the original dwelling place, nor will I go to such and such place.』 When this bhikkhu hears this, it is called abandoning the Kathina-robe. 「Fourthly, if a bhikkhu accepts a Kathina-robe, and having finished making the robe, takes the robe out of the boundary, thinking with a peaceful mind: 『I will go to such and such dwelling place; if that place is agreeable to me, I will stay; if it is not agreeable, I will return.』 This bhikkhu, outside the boundary, whether he goes to the dwelling place he intended to go to or not, returns to this dwelling place before abandoning the Kathina-robe, and abandons the Kathina-robe together with the Sangha, this is called abandoning. These are the first five cases of abandoning the Kathina-robe. 「The latter five cases, if a bhikkhu accepts a Kathina-robe, and having finished making the robe, takes the robe out of the boundary, thinking: 『If I find companions, I will go to such and such direction; if I do not find them, I will return.』 This bhikkhu leaves the boundary, thinking: 『I will not return to the original dwelling place.』 When this bhikkhu departs, it is called abandoning the Kathina-robe.
那衣。
「二者，若比丘受迦絺那衣，作衣竟持衣出界，作是念：『我得伴者當往某方某方，若不得者當還。』是比丘出界已，又作是念：『我不往某方某方，亦不還本處。』是比丘去時，即名舍迦絺那衣。
「三者，若比丘受迦絺那衣，作衣竟持衣出界，作是念：『我得伴者當往某方某方，若不得者當還此住處。』是比丘出界外，不至彼方亦不還本處，久久住在界外。是比丘過齊限時，即名舍迦絺那衣。
「四者，若比丘受迦絺那衣，作衣竟持衣出界，作是念：『我得伴者當往某方某方，若不得者當還。』是比丘界外聞僧已舍迦絺那衣。是比丘作是念：『僧已舍迦絺那衣，我不還本處，亦不至某方。』是比丘以聞故，即名舍迦絺那衣。
「五者，若比丘受迦絺那衣，作衣竟持衣出界，作是念：『我得伴者當往某方某方，若不得者當還。』是比丘界外，若往彼方若不往，未舍迦絺那衣便還此處，共僧舍迦絺那衣，即名為舍。是名二五舍迦絺那衣竟。」(八法中迦絺那衣法第一竟)
二六六二十， 雙十二二五， 合百六十六。
十誦律卷第二十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十(第五誦之二)
後秦北印度三藏弗若多羅譯
【現代漢語翻譯】 現代漢語譯本 那衣。
『二者，如果比丘接受了迦絺那衣（Kathina-cloth，一種在特定時期縫製的僧衣），縫製完畢后帶著衣服離開結界，心想：『如果我找到同伴，就前往某地某地，如果找不到同伴，就返回。』這位比丘離開結界后，又心想：『我不前往某地某地，也不返回原來的地方。』這位比丘離開時，就叫做捨棄了迦絺那衣。
『三者，如果比丘接受了迦絺那衣，縫製完畢后帶著衣服離開結界，心想：『如果我找到同伴，就前往某地某地，如果找不到同伴，就返回這個住處。』這位比丘離開結界外，既沒有到達那個地方，也沒有返回原來的地方，長久地住在結界外。這位比丘超過了規定的期限時，就叫做捨棄了迦絺那衣。
『四者，如果比丘接受了迦絺那衣，縫製完畢后帶著衣服離開結界，心想：『如果我找到同伴，就前往某地某地，如果找不到同伴，就返回。』這位比丘在結界外聽到僧團已經捨棄了迦絺那衣。這位比丘心想：『僧團已經捨棄了迦絺那衣，我不返回原來的地方，也不去某地。』這位比丘因為聽到的緣故，就叫做捨棄了迦絺那衣。
『五者，如果比丘接受了迦絺那衣，縫製完畢后帶著衣服離開結界，心想：『如果我找到同伴，就前往某地某地，如果找不到同伴，就返回。』這位比丘在結界外，或者前往那個地方，或者沒有前往，在沒有捨棄迦絺那衣之前就返回這個地方，與僧團一起捨棄迦絺那衣，就叫做捨棄。』這叫做二五舍迦絺那衣完畢。』（八法中迦絺那衣法第一完畢）
二六六二十， 雙十二二五， 合百六十六。
《十誦律》卷第二十九 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第三十（第五誦之二）
後秦北印度三藏弗若多羅譯
【English Translation】 English version That cloth.
『Secondly, if a Bhikkhu (Buddhist monk) receives a Kathina-cloth (Kathina-cloth, a robe sewn during a specific period), finishes making the robe, and takes the robe out of the boundary, thinking: 『If I find companions, I will go to such and such a place; if I do not find companions, I will return.』 After this Bhikkhu leaves the boundary, he thinks again: 『I will not go to such and such a place, nor will I return to the original place.』 When this Bhikkhu leaves, it is called abandoning the Kathina-cloth.
『Thirdly, if a Bhikkhu receives a Kathina-cloth, finishes making the robe, and takes the robe out of the boundary, thinking: 『If I find companions, I will go to such and such a place; if I do not find companions, I will return to this dwelling place.』 This Bhikkhu, outside the boundary, neither reaches that place nor returns to the original place, and stays outside the boundary for a long time. When this Bhikkhu exceeds the prescribed time limit, it is called abandoning the Kathina-cloth.
『Fourthly, if a Bhikkhu receives a Kathina-cloth, finishes making the robe, and takes the robe out of the boundary, thinking: 『If I find companions, I will go to such and such a place; if I do not find companions, I will return.』 This Bhikkhu, outside the boundary, hears that the Sangha (Buddhist monastic community) has already abandoned the Kathina-cloth. This Bhikkhu thinks: 『The Sangha has already abandoned the Kathina-cloth; I will not return to the original place, nor will I go to such and such a place.』 Because of what this Bhikkhu has heard, it is called abandoning the Kathina-cloth.
『Fifthly, if a Bhikkhu receives a Kathina-cloth, finishes making the robe, and takes the robe out of the boundary, thinking: 『If I find companions, I will go to such and such a place; if I do not find companions, I will return.』 This Bhikkhu, outside the boundary, either goes to that place or does not go, and before abandoning the Kathina-cloth, returns to this place and abandons the Kathina-cloth together with the Sangha, it is called abandoning.』 This is called the end of the two-five abandonments of the Kathina-cloth.』 (The first of the Kathina-cloth laws in the eight laws is completed)
Two sixes are twelve, six twenties, double twelve two five, totaling one hundred and sixty-six.
Vinaya in Ten Recitations, Volume 29, Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 30 (Second of the Fifth Recitation)
Translated by Tripitaka Dharmamitra from Northern India of the Later Qin Dynasty
八法中俱舍彌法第二
佛在俱舍彌。爾時有一比丘，犯可悔過罪。諸比丘憐愍，欲益利安樂故，語其過罪，教令如法悔過。是比丘言：「我不知所犯，既不知，當見何罪？云何懺悔？」諸比丘作是念：「此比丘不肯直爾便首，當與作不見擯。」作是念已，即與作不見擯。是比丘樂持戒有慚愧，多知多識，多有力勢佐助。所住處四邊，多諸比丘共相狎習。是人遣使語言：「我無罪，而諸比丘不如法羯磨擯我，是擯可破，汝等來集。」四邊諸比丘即時俱集，欲滅是事故。是比丘具向諸比丘說：「我以如是因緣故無罪，諸比丘不如法，強與我作不見擯，此事可破。」諸比丘聞已不忍心轉謂：「是比丘實無罪，僧不如法，強與作不見擯，是事可破。」如是決定隨順擯人，與諸作擯比丘共相違逆。以是故，相言斗諍事起，僧破、僧諍、僧別、僧異，作破僧因緣，分作兩部。一部言：「此比丘有罪。」一部言：「此比丘無罪。」一部言：「如法擯。」一部言：「不如法擯。」一部言：「不如法擯，可破。」一部言：「如法擯，不可破。」如是相言斗諍不息，僧遂破作二部。諸比丘以是事向佛廣說。
佛即時卻隨順比丘及擯比丘令小遠去，語諸作擯比丘：「汝等若事無因緣根本，彼不自首，不應作擯。何以故？
【現代漢語翻譯】 現代漢語譯本 八法中俱舍彌法第二 佛陀在俱舍彌（Kausambi）城。當時，有一位比丘（bhiksu）犯了可懺悔的罪過。其他比丘出於憐憫，爲了利益和安樂他，指出了他的罪過，教導他如法懺悔。這位比丘卻說：『我不知道自己犯了什麼罪，既然不知道，又該承認什麼罪呢？又該如何懺悔呢？』其他比丘心想：『這位比丘不肯直接承認，應當對他施以不見擯。』 這樣想著，就對他施以不見擯。這位比丘樂於持戒，有慚愧心，博聞強識，並且有強大的勢力支援。他所居住的地方四周，有很多比丘與他親近。於是，他派人送信說：『我沒有罪，但那些比丘不如法地用羯磨（karma）擯斥我，這種擯斥是可以破除的，你們都來集合吧。』 四周的比丘立刻聚集起來，想要平息這件事。這位比丘詳細地向聚集的比丘們說明：『因為這樣的因緣，我沒有罪，那些比丘不如法，強行對我施以不見擯，這件事是可以破除的。』 那些比丘聽了之後，不忍心，想法轉變，認為：『這位比丘確實沒有罪，僧團不如法，強行對他施以不見擯，這件事是可以破除的。』 於是，他們決定支援被擯斥的比丘，與那些作出擯斥的比丘對抗。因此，相互爭吵的事情發生了，僧團分裂、僧團爭鬥、僧團分離、僧團出現分歧，造成了破僧的因緣，分裂成兩派。一派說：『這位比丘有罪。』 一派說：『這位比丘無罪。』 一派說：『如法擯斥。』 一派說：『不如法擯斥。』 一派說：『不如法擯斥，可以破除。』 一派說：『如法擯斥，不可破除。』 這樣相互爭吵不休，僧團最終分裂成兩派。諸位比丘將這件事詳細地稟告了佛陀。 佛陀立刻讓支援被擯斥的比丘和作出擯斥的比丘稍微離開，對那些作出擯斥的比丘說：『你們如果事情沒有因緣根本，對方又不肯自己承認，就不應該作出擯斥。為什麼呢？』
【English Translation】 English version The Second of the Eight Dharmas: The Kausambi Dharma The Buddha was in Kausambi (a city). At that time, there was a bhiksu (monk) who had committed a repentable offense. The other bhiksus, out of compassion and for his benefit and well-being, pointed out his offense and taught him to repent according to the Dharma. However, this bhiksu said, 'I do not know what offense I have committed. Since I do not know, what offense should I admit? And how should I repent?' The other bhiksus thought, 'This bhiksu is unwilling to admit his offense directly; we should impose upon him the 'non-seeing' banishment.' With this in mind, they imposed the 'non-seeing' banishment on him. This bhiksu was fond of upholding the precepts, had a sense of shame, was learned and knowledgeable, and had powerful supporters. Many bhiksus were close to him in the area where he lived. Therefore, he sent a message saying, 'I am innocent, but those bhiksus improperly banished me with karma (ecclesiastical act); this banishment can be overturned. You should all gather together.' The bhiksus in the surrounding area immediately gathered together, wanting to resolve this matter. This bhiksu explained in detail to the assembled bhiksus, 'Because of these circumstances, I am innocent. Those bhiksus improperly imposed the 'non-seeing' banishment on me; this matter can be overturned.' After hearing this, the bhiksus felt compassion and changed their minds, thinking, 'This bhiksu is indeed innocent. The Sangha (community) improperly imposed the 'non-seeing' banishment on him; this matter can be overturned.' Thus, they decided to support the banished bhiksu and opposed those bhiksus who had imposed the banishment. As a result, disputes arose, the Sangha was split, the Sangha quarreled, the Sangha separated, and the Sangha became divided, causing the conditions for the breaking of the Sangha, splitting into two factions. One faction said, 'This bhiksu is guilty.' One faction said, 'This bhiksu is innocent.' One faction said, 'The banishment was according to the Dharma.' One faction said, 'The banishment was not according to the Dharma.' One faction said, 'The banishment was not according to the Dharma and can be overturned.' One faction said, 'The banishment was according to the Dharma and cannot be overturned.' They argued incessantly, and the Sangha eventually split into two factions. The bhiksus reported this matter in detail to the Buddha. The Buddha immediately asked the bhiksus who supported the banished bhiksu and the bhiksus who had imposed the banishment to move a little further away. He said to those bhiksus who had imposed the banishment, 'If the matter has no causal basis and the other party is unwilling to admit it themselves, you should not impose the banishment. Why is that?'
有比丘犯可悔過罪，諸比丘憐愍，欲益利安樂故，語其過罪，教令如法悔過。是比丘樂持戒有慚愧，多知多識，有大力勢多人佐助。有如是人，僧先應思惟，有五法不應作擯。何等五？若我等與是比丘作不見擯、不共說戒及僧羯磨、不共怛缽那、不共中食、不隨上座起禮迎送。以是因緣故，斗諍相言，僧破、僧諍、僧別、僧異。諸比丘亦應思惟，有是五法故，不應作擯。又比丘犯可悔過罪，諸比丘憐愍，欲益利安樂故，語其過罪，教令如法悔過。是比丘樂持戒有慚愧，少知識無大勢力無多相助，四邊住處少知識共語共事者。」佛言：「僧應先思惟，有五法應擯。何等五？若我等與是比丘作不見擯、不共說戒及僧羯磨、不共怛缽那、不共中食、不隨上座起禮迎送。以是因緣故，不起斗諍相言，僧和合無諍無別無異。思惟是五法已，應作擯。」
佛如是語已，又卻作擯諸比丘令小遠去，喚隨順擯諸比丘來語言：「汝等比丘，莫為犯罪不自見罪人。何以故？若比丘犯可悔過罪，諸比丘憐愍，欲益利安樂故，語其過罪，教令如法悔過。是犯罪比丘，能思惟五法，如法見罪。何等五？若我是罪不如法見、僧或與我作不見擯、不得共說戒及僧羯磨、不得共怛缽那、不得共中食、不得隨上座受他起禮迎送。何以故？諸比丘樂持
【現代漢語翻譯】 現代漢語譯本： 有比丘犯了可悔罪，其他比丘出於憐憫，爲了使他受益、快樂和安寧，指出了他的過錯，教導他如法懺悔。如果這位比丘樂於持戒，有慚愧心，博學多識，有強大的勢力，並且有很多人幫助他。對於這樣的人，僧團首先應該考慮，有五種情況不應該執行擯罰。是哪五種呢？如果我們對比丘執行不見擯（Upeksha，不理睬）、不一起說戒和進行僧團羯磨（Sanghakarma，僧團事務）、不一起怛缽那（Tarpana，供養）、不一起用午餐、不隨上座起身行禮迎接和送別，因為這些原因，就會引起爭鬥和爭吵，導致僧團分裂、爭執、分離和差異。比丘們也應該考慮，因為有這五種情況，所以不應該執行擯罰。 又如果比丘犯了可悔罪，其他比丘出於憐憫，爲了使他受益、快樂和安寧，指出了他的過錯，教導他如法懺悔。如果這位比丘樂於持戒，有慚愧心，知識淺薄，沒有強大的勢力，也沒有很多人幫助他，住在偏遠的地方，很少有知識淵博的人與他交談和共事。佛陀說：『僧團應該首先考慮，有五種情況應該執行擯罰。是哪五種呢？如果我們對比丘執行不見擯、不一起說戒和進行僧團羯磨、不一起怛缽那、不一起用午餐、不隨上座起身行禮迎接和送別，因為這些原因，就不會引起爭鬥和爭吵，僧團就會和合，沒有爭執、分離和差異。考慮了這五種情況后，就應該執行擯罰。』 佛陀這樣說了之後，又讓準備執行擯罰的比丘們稍微離開，叫來贊同執行擯罰的比丘們，對他們說：『你們這些比丘，不要為那些犯了罪卻不承認自己罪過的人開脫。為什麼呢？如果比丘犯了可悔罪，其他比丘出於憐憫，爲了使他受益、快樂和安寧，指出了他的過錯，教導他如法懺悔。這位犯了罪的比丘，能夠思考五種情況，如實地認識到自己的罪過。是哪五種呢？如果我犯了罪卻不如法地認識到，僧團可能會對我執行不見擯、不得一起說戒和進行僧團羯磨、不得一起怛缽那、不得一起用午餐、不得隨上座接受他人起身行禮迎接和送別。為什麼呢？因為比丘們樂於持戒』
【English Translation】 English version: If a Bhikkhu commits an offense that can be repented, the other Bhikkhus, out of compassion and for the sake of his benefit, happiness, and peace, point out his faults and teach him to repent according to the Dharma. If this Bhikkhu is happy to uphold the precepts, has a sense of shame, is knowledgeable and learned, has great power, and has many people to assist him, the Sangha should first consider that there are five reasons why expulsion should not be carried out. What are the five? If we impose Upeksha (Upeksha, indifference), not reciting the precepts together, not performing Sanghakarma (Sanghakarma, Sangha affairs), not performing Tarpana (Tarpana, offering), not having lunch together, and not rising to greet and send off senior monks, these reasons will cause strife and quarrels, leading to division, contention, separation, and differences within the Sangha. The Bhikkhus should also consider that because of these five reasons, expulsion should not be carried out. Furthermore, if a Bhikkhu commits an offense that can be repented, the other Bhikkhus, out of compassion and for the sake of his benefit, happiness, and peace, point out his faults and teach him to repent according to the Dharma. If this Bhikkhu is happy to uphold the precepts, has a sense of shame, is not very knowledgeable, does not have great power, does not have many people to assist him, and lives in a remote place where few knowledgeable people talk and work with him, the Buddha said: 'The Sangha should first consider that there are five reasons why expulsion should be carried out. What are the five? If we impose Upeksha, not reciting the precepts together, not performing Sanghakarma, not performing Tarpana, not having lunch together, and not rising to greet and send off senior monks, these reasons will not cause strife and quarrels, and the Sangha will be harmonious, without contention, separation, and differences. After considering these five reasons, expulsion should be carried out.' After the Buddha said this, he asked the Bhikkhus who were preparing to carry out the expulsion to move away slightly, and called the Bhikkhus who agreed to carry out the expulsion and said to them: 'You Bhikkhus, do not excuse those who commit offenses but do not admit their faults. Why? If a Bhikkhu commits an offense that can be repented, the other Bhikkhus, out of compassion and for the sake of his benefit, happiness, and peace, point out his faults and teach him to repent according to the Dharma. This Bhikkhu who has committed an offense can contemplate five things and truly recognize his faults. What are the five? If I commit an offense but do not recognize it according to the Dharma, the Sangha may impose Upeksha on me, not allow me to recite the precepts together and perform Sanghakarma, not allow me to perform Tarpana together, not allow me to have lunch together, and not allow me to rise to greet and send off senior monks. Why? Because the Bhikkhus are happy to uphold the precepts.'
戒有慚愧，不能為我故隨愛、隨瞋、隨怖、隨癡行。是犯罪人，思惟是五法故，能如法見罪。」
佛在俱舍彌。爾時俱舍彌諸作擯比丘，在界內說戒作僧羯磨。隨佛所聽羯磨，皆如是作。諸隨順比丘及擯比丘，亦出界外說戒作僧羯磨，隨佛所聽羯磨，皆如是作。諸比丘以是事向佛廣說。佛爾時，即卻隨順助擯比丘及擯比丘令小遠去。問諸作擯比丘：「汝等實于界內共住處，說戒作僧羯磨，隨我所聽羯磨，皆如是作耶？」答言：「實爾。世尊！」又問彼隨順比丘及擯比丘：「出界外說戒作僧羯磨，隨我所聽羯磨，皆如是作耶？」答言：「實爾。世尊。」佛言：「善哉，善哉！比丘！若汝等與隨順比丘及擯比丘，界內共說戒作僧羯磨，隨我所聽羯磨共作者，是諸羯磨皆名非法。何以故？汝等與彼別異故，彼不與汝共住、汝等不與彼共住，汝等不與彼共事、彼不與汝等共事。彼若共汝等界內說戒作僧羯磨，隨我所聽羯磨共作者，皆名非法。何以故？彼與汝等別異故，彼不與汝等共住、汝等不與彼共住，汝等不與彼共事、彼亦不與汝等共事。彼所作羯磨亦皆如法。何以故？彼與汝等別異，不應共住共事故。有二種不共住。何等二？一者比丘身自作不共住；二者僧和合如法與作不共住羯磨。有二種共住：一者身自作共住；
【現代漢語翻譯】 現代漢語譯本：持戒之人因為有慚愧心，所以不會因為我的緣故而隨著愛慾、嗔恨、恐懼、愚癡行事。這樣才是犯了罪的人，因為思維這五種法，才能如實地看到罪過。
佛陀在拘舍彌（Kausambi，古印度城市）。當時，拘舍彌那些被擯除的比丘，在僧團的結界內舉行說戒儀式，進行僧伽羯磨（Sangha-kamma，僧團事務），都按照佛陀所允許的羯磨方式進行。那些隨順佛陀的比丘和被擯除的比丘，也在結界外舉行說戒儀式，進行僧伽羯磨，都按照佛陀所允許的羯磨方式進行。眾比丘將這件事詳細地告訴了佛陀。當時，佛陀立即讓那些隨順被擯除比丘的比丘和被擯除的比丘稍微離開。佛陀問那些進行擯除的比丘：『你們確實在結界內，在共同居住的地方，舉行說戒儀式，進行僧伽羯磨，都按照我所允許的羯磨方式進行嗎？』他們回答說：『確實如此，世尊！』佛陀又問那些隨順的比丘和被擯除的比丘：『你們在結界外舉行說戒儀式，進行僧伽羯磨，都按照我所允許的羯磨方式進行嗎？』他們回答說：『確實如此，世尊。』佛陀說：『很好，很好！比丘們！如果你們與隨順的比丘和被擯除的比丘，在結界內共同舉行說戒儀式，進行僧伽羯磨，按照我所允許的羯磨方式共同進行，那麼這些羯磨都屬於非法。為什麼呢？因為你們與他們是不同的，他們不與你們共同居住，你們不與他們共同居住，你們不與他們共同做事，他們不與你們共同做事。如果他們與你們在結界內共同舉行說戒儀式，進行僧伽羯磨，按照我所允許的羯磨方式共同進行，那麼這些羯磨都屬於非法。為什麼呢？因為他們與你們是不同的，他們不與你們共同居住，你們不與他們共同居住，你們不與他們共同做事，他們也不與你們共同做事。他們所作的羯磨也都是如法的。為什麼呢？因為他們與你們是不同的，不應該共同居住共同做事。有兩種不共同居住的情況：第一種是比丘自身做出不共同居住的行為；第二種是僧團和合如法地做出不共同居住的羯磨。有兩種共同居住的情況：第一種是自身做出共同居住的行為；
【English Translation】 English version: 'Having shame and remorse, one with precepts will not, for my sake, act according to love, according to anger, according to fear, according to delusion. Such a person is a criminal, and by contemplating these five things, one can truly see the offense.'
The Buddha was in Kausambi (ancient Indian city). At that time, the monks in Kausambi who had been expelled were reciting the precepts and performing Sangha-kamma (Sangha affairs) within the boundary of the Sangha, all according to the Kamma allowed by the Buddha. Those monks who were in accordance with the Buddha and the expelled monks were also reciting the precepts and performing Sangha-kamma outside the boundary, all according to the Kamma allowed by the Buddha. The monks told the Buddha about this matter in detail. At that time, the Buddha immediately asked those monks who were in accordance with the expelled monks and the expelled monks to move a little further away. The Buddha asked those who were performing the expulsion: 'Are you truly reciting the precepts and performing Sangha-kamma within the boundary, in a place where you live together, all according to the Kamma allowed by me?' They replied: 'Indeed, World Honored One!' The Buddha then asked those monks who were in accordance and the expelled monks: 'Are you reciting the precepts and performing Sangha-kamma outside the boundary, all according to the Kamma allowed by me?' They replied: 'Indeed, World Honored One.' The Buddha said: 'Good, good! Monks! If you and the monks who are in accordance and the expelled monks recite the precepts and perform Sangha-kamma together within the boundary, performing together according to the Kamma allowed by me, then these Kamma are all unlawful. Why? Because you are different from them, they do not live together with you, you do not live together with them, you do not work together with them, and they do not work together with you. If they recite the precepts and perform Sangha-kamma together with you within the boundary, performing together according to the Kamma allowed by me, then these Kamma are all unlawful. Why? Because they are different from you, they do not live together with you, you do not live together with them, you do not work together with them, and they do not work together with you. The Kamma they perform are all lawful. Why? Because they are different from you, and should not live together or work together. There are two kinds of non-cohabitation: the first is when a monk himself acts in a way that leads to non-cohabitation; the second is when the Sangha harmoniously and lawfully performs a Kamma of non-cohabitation. There are two kinds of cohabitation: the first is when one himself acts in a way that leads to cohabitation;'
二者僧和合如法與作共住羯磨。若苦切擯比丘，舍彼部眾入此部眾，即應共住。若依止羯磨、驅出羯磨、下意羯磨，比丘舍彼部眾入此部眾，即應共住。若擯人折伏下意，出界外與解擯者，即得與所解擯眾共住。」
佛爾時遣作擯諸比丘令小遠去，告諸隨順擯比丘及擯比丘言：「汝等實出界外說戒作僧羯磨，隨我所聽羯磨，皆如是作耶？」答言：「實作。世尊！」又問彼諸比丘：「實在界內說戒作僧羯磨，隨我所聽羯磨，皆如是作耶？」答言：「實爾。世尊！」佛言：「善哉，善哉！比丘！若汝等與作擯諸比丘，界外共說戒作僧羯磨，隨我所聽羯磨共作者，是諸羯磨皆名非法。何以故？汝等與彼別異故，彼不共汝等住、汝等不共彼住，汝等不與彼共事、彼不與汝等共事。彼若共汝等界外說戒作僧羯磨，隨我所聽羯摩共作者，皆名非法。何以故？彼等與汝別異故，彼不與汝等共住、汝等不與彼共住，汝等不與彼共事、彼亦不與汝等共事。彼所作羯磨亦皆如法。何以故？彼與汝等別異，不應共住共事故。有二種不共住：一者身自作不共住；二者僧和合如法。與作不共住羯磨。有二種共住：一者身自作共住；二者僧和合如法與作共住羯磨。若苦切擯比丘，舍彼部眾入此部眾，即應共住。若依止羯磨、驅出羯磨、下意羯
【現代漢語翻譯】 現代漢語譯本： 兩種僧團和合如法地進行羯磨（Karma，佛教術語，指行為、業力）並共同居住的情況：第一種是自身行為造成的共同居住；第二種是僧團和合如法地進行羯磨后形成的共同居住。如果一個比丘（Bhiksu，佛教術語，指男性出家人）因為受到嚴厲的擯斥（指被僧團驅逐）而離開原來的僧團，加入到新的僧團，那麼他就應該與新僧團共同居住。如果比丘因為依止羯磨、驅出羯磨、下意羯磨等原因離開原來的僧團，加入到新的僧團，那麼他就應該與新僧團共同居住。如果被擯斥的人受到折伏（指降伏其傲慢）、被處以下意（指降低其地位），並且被驅逐到界外，之後又被解除了擯斥，那麼他就可以與那些曾經解除他擯斥的僧團共同居住。
佛陀（Buddha，佛教術語，指覺悟者）當時派遣那些被擯斥的比丘稍微遠離，然後告訴那些隨順擯斥比丘的人以及被擯斥的比丘說：『你們確實在界外舉行說戒（指每月舉行的誦戒儀式）和僧團羯磨，並且按照我所教導的羯磨方式進行嗎？』他們回答說：『確實如此，世尊（Bhagavan，佛教術語，對佛陀的尊稱）！』佛陀又問那些比丘：『你們確實在界內舉行說戒和僧團羯磨，並且按照我所教導的羯磨方式進行嗎？』他們回答說：『確實如此，世尊！』佛陀說：『好啊，好啊！比丘們！如果你們與那些被擯斥的比丘在界外共同舉行說戒和僧團羯磨，並且按照我所教導的羯磨方式共同進行，那麼這些羯磨都屬於非法。為什麼呢？因為你們與他們是不同的，他們不與你們共同居住，你們也不與他們共同居住，你們不與他們共同行事，他們也不與你們共同行事。如果他們與你們在界外共同舉行說戒和僧團羯磨，並且按照我所教導的羯磨方式共同進行，那麼這些羯磨也都是非法的。為什麼呢？因為他們與你們是不同的，他們不與你們共同居住，你們也不與他們共同居住，你們不與他們共同行事，他們也不與你們共同行事。他們所作的羯磨都是如法的。為什麼呢？因為他們與你們是不同的，不應該共同居住和共同行事。有兩種不共同居住的情況：第一種是自身行為造成的不共同居住；第二種是僧團和合如法地進行不共同居住的羯磨。有兩種共同居住的情況：第一種是自身行為造成的共同居住；第二種是僧團和合如法地進行共同居住的羯磨。如果一個比丘因為受到嚴厲的擯斥而離開原來的僧團，加入到新的僧團，那麼他就應該與新僧團共同居住。如果比丘因為依止羯磨、驅出羯磨、下意羯 磨
【English Translation】 English version: There are two ways in which the Sangha (Buddhist term, refers to the monastic community) can harmoniously and lawfully perform Karma (Buddhist term, refers to action, deed, or volitional activity) and reside together: first, residing together due to one's own actions; second, residing together after the Sangha has harmoniously and lawfully performed Karma. If a Bhikshu (Buddhist term, refers to a male monastic) is harshly expelled and leaves his original Sangha to join another, he should reside with the new Sangha. If a Bhikshu leaves his original Sangha due to Dependence Karma, Expulsion Karma, or Degradation Karma and joins another, he should reside with the new Sangha. If a person who has been expelled is subdued (his arrogance is subdued), degraded (his status is lowered), and expelled beyond the boundary, and then the expulsion is lifted, he may reside with the Sangha that lifted his expulsion.
At that time, the Buddha (Buddhist term, refers to the awakened one) sent the expelled Bhikshus a little distance away and told those who followed the expulsion and the expelled Bhikshus: 'Do you truly perform the recitation of precepts (referring to the monthly recitation ceremony) and Sangha Karma outside the boundary, and do you perform Karma in accordance with what I have taught?' They replied: 'Indeed, Bhagavan (Buddhist term, an honorific title for the Buddha)!' The Buddha then asked those Bhikshus: 'Do you truly perform the recitation of precepts and Sangha Karma within the boundary, and do you perform Karma in accordance with what I have taught?' They replied: 'Indeed, Bhagavan!' The Buddha said: 'Good, good! Bhikshus! If you perform the recitation of precepts and Sangha Karma outside the boundary with those expelled Bhikshus, and perform Karma together in accordance with what I have taught, then these Karmas are all unlawful. Why? Because you are different from them, they do not reside with you, and you do not reside with them, you do not share affairs with them, and they do not share affairs with you. If they perform the recitation of precepts and Sangha Karma outside the boundary with you, and perform Karma together in accordance with what I have taught, then these Karmas are also unlawful. Why? Because they are different from you, they do not reside with you, and you do not reside with them, you do not share affairs with them, and they do not share affairs with you. The Karmas they perform are all lawful. Why? Because they are different from you, and should not reside together or share affairs. There are two kinds of non-cohabitation: one is non-cohabitation caused by one's own actions; the other is the Sangha harmoniously and lawfully performing Karma of non-cohabitation. There are two kinds of cohabitation: one is cohabitation caused by one's own actions; the other is the Sangha harmoniously and lawfully performing Karma of cohabitation. If a Bhikshu is harshly expelled and leaves his original Sangha to join another, he should reside with the new Sangha. If a Bhikshu leaves his original Sangha due to Dependence Karma, Expulsion Karma, or Degradation Kar
磨，得如是羯磨比丘，舍彼部眾入此部眾，即應共住。若擯比丘折伏下意，出界外與解擯者，即得與所解擯眾共住。」
佛在俱舍彌。時有一居士，請佛及僧明日食，佛默然受請。居士知佛默然受已，頭面禮佛足右繞而去。還舍通夜辦種種多美飲食，早起敷座處，遣使白佛：「時到。佛自知時。」諸比丘往居士舍，佛自房住迎食分。諸比丘入居士舍，斗諍事起、相言相罵、起身惡業，出家人所不應作。是居士語諸比丘言：「大德小住。」皆令就座，自手行水，自與多美飲食，自恣飽滿已，行澡水畢，取小床坐欲聽說法。上座說法已從座起去，諸比丘食后還房舉衣缽，往詣佛所頭面禮佛足卻坐一面。諸佛常法，諸比丘食來，以是語言問訊：「飲食多美？眾僧滿足不？」佛即以是語勞問：「諸比丘飲食多美、僧飽滿不？」諸比丘答言：「世尊！飲食多美、眾僧飽滿。」以上事向佛廣說。佛以是事集比丘僧，種種因緣訶責言：「云何名比丘，入白衣舍起斗諍事，相言相罵、起身惡業，出家人所不應作？」佛言：「從今別部異眾，不應共相近坐令起身惡業。如是異眾集時，聽知法比丘令相遠，敷座中間留一床處，然後說戒作諸羯磨，及教化比丘尼。」
佛在俱舍彌。爾時俱舍彌比丘，喜斗諍相言。佛爾時教化是諸
【現代漢語翻譯】 現代漢語譯本：如果通過羯磨（Karma，佛教術語，指行為、行動）程式，允許這樣的比丘從一個僧團加入到另一個僧團，那麼就應該允許他們一起居住。如果被擯棄的比丘表示屈服和悔改，並且被驅逐到界外，然後得到解擯，那麼他就可以與之前擯棄他的僧團一起居住。
佛陀在俱舍彌（Kausambi，古印度城市）時。當時有一位居士，邀請佛陀和僧眾第二天接受供養。佛陀默然接受了邀請。居士知道佛陀默然接受后，頂禮佛足，右繞佛陀后離去。回到家中，他通宵準備各種美味的食物，早起后鋪設座位，派人稟告佛陀：『時間到了，請佛陀自行安排。』眾比丘前往居士的住所，佛陀則在自己的住所等待用餐的時間。眾比丘進入居士的住所后，發生了爭鬥，互相爭吵謾罵，做出了不應是出家人所為的惡行。這位居士對眾比丘說：『大德們請稍等。』然後安排他們就座，親自為他們倒水，親自供養各種美味的食物，讓他們盡情享用，用完餐后，又為他們提供洗手水。然後，他拿來一張小床坐下，想要聽佛陀說法。一位上座比丘說法完畢後起身離去，眾比丘用餐后回到住所，收拾好衣缽，前往佛陀處，頂禮佛足后在一旁坐下。按照諸佛的慣例，眾比丘用餐回來后，佛陀會這樣問候：『食物是否美味？僧眾是否都吃飽了？』佛陀也用同樣的話語慰問：『眾比丘，食物是否美味？僧眾是否都吃飽了？』眾比丘回答說：『世尊！食物非常美味，僧眾都吃飽了。』然後將之前發生的事情詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧眾，用各種因緣呵斥他們說：『怎麼能身為比丘，進入在家居士的住所后，竟然發生爭鬥，互相爭吵謾罵，做出不應是出家人所為的惡行？』佛陀說：『從今以後，不同部派和僧團的人，不應該坐得太近，以免發生惡行。像這樣不同僧團聚集時，應該聽從知法比丘的安排，讓他們彼此遠離，座位中間留出一個床位的位置，然後才能說戒、進行各種羯磨，以及教化比丘尼。』
佛陀在俱舍彌（Kausambi，古印度城市）時。當時俱舍彌的比丘們，喜歡爭鬥和互相爭吵。佛陀當時教化這些比丘
【English Translation】 English version: 'If, through such a Karma (Karma, a Buddhist term referring to action), a Bhikshu (monk) is allowed to leave that Sangha (community) and join this Sangha, then they should be allowed to live together. If a Bhikshu who has been expelled shows submission and repentance, and is expelled beyond the boundary, and then is absolved, then he may live with the Sangha that had previously expelled him.'
'The Buddha was in Kausambi (an ancient Indian city). At that time, there was a householder who invited the Buddha and the Sangha for a meal the next day. The Buddha silently accepted the invitation. The householder, knowing that the Buddha had silently accepted, bowed at the Buddha's feet, circumambulated him to the right, and departed. Returning home, he spent the entire night preparing various delicious foods, and early in the morning, he set up seats and sent a messenger to inform the Buddha: 'The time has come, Buddha knows the time himself.' The Bhikshus went to the householder's residence, while the Buddha remained in his own residence awaiting the mealtime. Upon entering the householder's residence, the Bhikshus engaged in disputes, arguing and scolding each other, committing evil deeds that should not be done by renunciants. The householder said to the Bhikshus: 'Venerable ones, please wait a moment.' Then he arranged for them to be seated, personally poured water for them, and personally offered various delicious foods, allowing them to eat to their fill. After they had finished eating, he provided them with water for washing their hands. Then, he brought a small bed and sat down, wanting to listen to the Buddha's teachings. An elder Bhikshu finished speaking and rose from his seat to leave. The Bhikshus, after eating, returned to their residences, gathered their robes and bowls, and went to the Buddha, bowing at his feet and sitting to one side. According to the custom of all Buddhas, when the Bhikshus returned from eating, the Buddha would inquire: 'Was the food delicious? Were all the members of the Sangha satisfied?' The Buddha also inquired in the same way: 'Bhikshus, was the food delicious? Were all the members of the Sangha satisfied?' The Bhikshus replied: 'Venerable One! The food was very delicious, and all the members of the Sangha were satisfied.' Then they told the Buddha in detail about what had happened earlier. The Buddha, because of this matter, gathered the Bhikshu Sangha and rebuked them with various reasons, saying: 'How can you, as Bhikshus, enter the residence of a layperson and engage in disputes, arguing and scolding each other, committing evil deeds that should not be done by renunciants?' The Buddha said: 'From now on, those from different factions and Sanghas should not sit too close to each other, lest evil deeds occur. When such different Sanghas gather, they should listen to the arrangements of the Bhikshus who know the Dharma, allowing them to stay away from each other, leaving a space for a bed in the middle of the seats, and then they can recite the precepts, perform various Karmas, and teach the Bhikshunis (nuns).'
'The Buddha was in Kausambi (an ancient Indian city). At that time, the Bhikshus of Kausambi liked to quarrel and argue with each other. The Buddha at that time taught these Bhikshus'
比丘：「汝等莫斗諍相言。何以故？用瞋恨者不滅瞋恨，唯忍辱力乃能滅之。」是中有比丘白佛言：「世尊法王且置！彼人惱我，云何不報？」爾時世尊小卻不遠，作是念：「我今得離常喜斗諍、相言相罵俱舍彌比丘所行威儀法則。」廣說《長壽王經》已，即從座起往支提國，漸漸遊行到舍衛國。爾時俱舍彌諸賢者，聞佛不喜俱舍彌比丘斗諍言語，所行威儀法則，故舍詣他國，作是念：「我等應輕賤是諸比丘少起敬心。」作是念已，即便相語咸共輕賤，不復尊重供養讚歎，敬心轉少。爾時諸比丘作是念：「諸居士輕賤我等，不復尊重供養讚歎，敬心轉少。我等何不往舍衛國詣佛所？」作是念已，隨意住竟持衣缽，往舍衛國詣佛所。
長老舍利弗，聞俱舍彌諸比丘，喜斗諍相言，彼諸賢者，不復尊重供養讚歎，起慢心故，來向舍衛國。聞已往詣佛所，頭面禮佛足卻坐一面，白佛言：「世尊！俱舍彌比丘，喜斗諍相言，彼諸賢者，不復尊重供養讚歎，起慢心故，便來向此。世尊！我等於此比丘，當應何所作？」佛語舍利弗：「是中有說非法者，不應尊重供養讚歎。有說法者，應尊重供養讚歎。」舍利弗白佛言：「世尊！我等云何知說非法者、說法者？」佛語舍利弗：「若比丘非法說法、法說非法、非律說律、律說非
【現代漢語翻譯】 現代漢語譯本 比丘（bhiksu）：『你們不要互相爭鬥爭吵。為什麼呢？因為用嗔恨不能消除嗔恨，只有忍辱的力量才能消除它。』當時有一位比丘（bhiksu）對佛陀說：『世尊（世尊，Bhagavan）法王且慢！那人冒犯我，我怎麼能不報復呢？』這時，世尊（世尊，Bhagavan）稍稍離開不遠，心想：『我現在終於離開了那些經常喜歡爭鬥爭吵、互相謾罵的拘舍彌（Kausambi）比丘（bhiksu）所奉行的威儀法則。』詳細地說了《長壽王經》后，就從座位上起身前往支提國（Cetiyas），漸漸到達舍衛國（Sravasti）。當時，拘舍彌（Kausambi）的各位賢者，聽說佛陀不喜歡拘舍彌（Kausambi）比丘（bhiksu）的爭鬥言語，以及他們所奉行的威儀法則，因此捨棄他們前往其他國家，心想：『我們應該輕視這些比丘（bhiksu），減少對他們的敬意。』這樣想后，他們便互相告知，一同輕視這些比丘（bhiksu），不再尊重、供養、讚歎他們，敬意也逐漸減少。當時，這些比丘（bhiksu）心想：『各位居士輕視我們，不再尊重、供養、讚歎我們，敬意也逐漸減少。我們為什麼不去舍衛國（Sravasti）拜見佛陀呢？』這樣想后，他們隨意住了一段時間，帶著衣缽，前往舍衛國（Sravasti）拜見佛陀。 長老舍利弗（Sariputta），聽說拘舍彌（Kausambi）的各位比丘（bhiksu），喜歡爭鬥爭吵，那些賢者不再尊重、供養、讚歎他們，因為生起傲慢心，所以來到舍衛國（Sravasti）。聽到這些后，舍利弗（Sariputta）前往佛陀處，頭面頂禮佛足，退到一旁坐下，對佛陀說：『世尊（世尊，Bhagavan）！拘舍彌（Kausambi）的比丘（bhiksu），喜歡爭鬥爭吵，那些賢者不再尊重、供養、讚歎他們，因為生起傲慢心，所以來到這裡。世尊（世尊，Bhagavan）！我們對於這些比丘（bhiksu），應當如何對待呢？』佛陀對舍利弗（Sariputta）說：『這些人中，如果有人說非法，就不應該尊重、供養、讚歎。如果有人說法，就應該尊重、供養、讚歎。』舍利弗（Sariputta）對佛陀說：『世尊（世尊，Bhagavan）！我們如何知道誰是說非法者，誰是說法者呢？』佛陀對舍利弗（Sariputta）說：『如果比丘（bhiksu）非法說成法，法說成非法，非律說成律，律說成非律……』
【English Translation】 English version Bhikkhus (bhiksu): 'You should not quarrel and argue with each other. Why? Because anger cannot extinguish anger; only the power of patience can extinguish it.' Then, a bhikkhu (bhiksu) said to the Buddha: 'Venerable One (世尊, Bhagavan), King of Dharma, hold on! That person offended me; how can I not retaliate?' At that moment, the Venerable One (世尊, Bhagavan) moved slightly away and thought: 'Now I am finally free from the conduct and rules of those Kausambi (拘舍彌) bhikkhus (bhiksu) who constantly enjoy quarreling, arguing, and cursing each other.' After explaining the 'Longevity King Sutra' in detail, he rose from his seat and went to Cetiyas (支提國), gradually reaching Sravasti (舍衛國). At that time, the wise men of Kausambi (拘舍彌) heard that the Buddha did not like the quarreling words of the Kausambi (拘舍彌) bhikkhus (bhiksu) and their conduct and rules. Therefore, they abandoned them and went to other countries, thinking: 'We should despise these bhikkhus (bhiksu) and reduce our respect for them.' After thinking this, they told each other and together despised these bhikkhus (bhiksu), no longer respecting, offering, or praising them, and their respect gradually decreased. At that time, these bhikkhus (bhiksu) thought: 'The laypeople despise us, no longer respect, offer, or praise us, and their respect gradually decreases. Why don't we go to Sravasti (舍衛國) to see the Buddha?' After thinking this, they stayed as they pleased for a while, took their robes and bowls, and went to Sravasti (舍衛國) to see the Buddha. The elder Sariputta (舍利弗) heard that the bhikkhus (bhiksu) of Kausambi (拘舍彌) liked to quarrel and argue, and that the wise men no longer respected, offered, or praised them because they had become arrogant, so they came to Sravasti (舍衛國). After hearing this, Sariputta (舍利弗) went to the Buddha, prostrated at his feet, and sat down to one side, saying to the Buddha: 'Venerable One (世尊, Bhagavan)! The bhikkhus (bhiksu) of Kausambi (拘舍彌) like to quarrel and argue, and the wise men no longer respect, offer, or praise them because they have become arrogant, so they have come here. Venerable One (世尊, Bhagavan)! How should we treat these bhikkhus (bhiksu)?' The Buddha said to Sariputta (舍利弗): 'Among these people, if someone speaks what is not Dharma, they should not be respected, offered, or praised. If someone speaks the Dharma, they should be respected, offered, and praised.' Sariputta (舍利弗) said to the Buddha: 'Venerable One (世尊, Bhagavan)! How do we know who speaks what is not Dharma and who speaks the Dharma?' The Buddha said to Sariputta (舍利弗): 'If a bhikkhu (bhiksu) says what is not Dharma is Dharma, says Dharma is not Dharma, says what is not Vinaya is Vinaya, says Vinaya is not Vinaya...'
律、犯說非犯、非犯說犯、輕說重、重說輕、無殘說有殘、有殘說無殘、常所行法說非常所行法、非常所行法說是常所行法、說言非說、非說言說，是名說非法者，不應尊重供養讚歎，不應教讀誦經法答所問疑，不應從受讀誦經法、從問所疑，不應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，亦不應從受衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。舍利弗！若比丘非法說非法、法說法、非律說非律、律說律、犯說犯、非犯說非犯、輕說輕、重說重、無殘說無殘、有殘說有殘、常所行法說是常所行法、非常所行法說非常所行法、說言是說、非說言非說，是名說法者，應尊重供養讚歎，應教讀誦經法答所問疑，亦應從受讀誦經法、從問所疑，應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，亦應從受衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，一切盡應與床臥具。」長老目連、阿那律、難提、金毗羅，亦如是問。
爾時摩訶波阇波提比丘尼，聞俱舍彌比丘，喜斗諍相言，彼諸賢者不尊重供養，起慢心故，來向舍衛國。聞已往詣佛所，頭面禮足在一面立，白佛言：「世尊！俱舍彌比丘，喜斗諍相言，彼諸賢者，不尊重供養讚歎，起慢心故，便來向此。世尊！我等於此比丘，當應何所作？」佛言：「瞿曇彌！
是中有說非法者，不應敬重供養讚歎。有說法者，應敬重供養。」瞿曇彌言：「云何知說非法者、說法者？」佛告瞿曇彌：「善聽！若比丘非法說法、法說非法、非律說律、律說非律、犯說非犯、非犯說犯、重說輕、輕說重、無殘說殘。殘說無殘、常所行法說非常所行法、非常所行法說是常所行法、說言非說、非說言說，是名說非法者，不應敬重供養讚歎，不應教讀誦經法答所問疑，不應從受讀誦經法、從問所疑，不應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。不應從受衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，不應從是人受半月教誡法。瞿曇彌！若比丘非法說非法、法說法、非律說非律、律說律、犯說犯、非犯說非犯、輕說輕、重說重、無殘說無殘、有殘說有殘、常所行法說是常所行法、非常所行法說非常所行法、說言是說、非說言非說，是名說法者，應敬重供養讚歎。教讀誦經法答所問疑，亦應從受讀誦經法、從問所疑，應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。亦應從是人受衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，應從是人受半月教誡法。」翅舍瞿曇彌比丘尼、優缽羅花色比丘尼、周那難陀比丘尼、頻頭比丘尼、脂梨沙彌尼亦如是問。
憍薩羅王波斯匿，聞俱舍彌比丘，喜斗諍
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果有人宣說不是佛法的內容，就不應該尊敬、供養和讚歎他們。如果有人宣說的是佛法，就應該尊敬和供養他們。』喬答彌（Gotami，佛陀的姨母）問：『我們如何知道誰在宣說不是佛法的內容，誰在宣說的是佛法呢？』 佛陀告訴喬答彌：『仔細聽！如果比丘用不是佛法的內容來解釋佛法，用佛法來解釋不是佛法的內容；用不是戒律的內容來解釋戒律，用戒律來解釋不是戒律的內容；說犯戒為不犯戒，說不犯戒為犯戒；說重罪為輕罪，說輕罪為重罪；說沒有罪過為有罪過，說有罪過為沒有罪過；把常行的法說成非常行的法，把非常行的法說成常行的法；說不該說的，不說該說的，這就是在宣說不是佛法的內容。不應該尊敬、供養和讚歎他們，不應該教他們讀誦經法，回答他們的問題，不應該向他們學習讀誦經法，詢問他們疑惑的問題，不應該給他們衣服、缽、門環、時藥、時分藥、七日藥、盡形藥。不應該從他們那裡接受衣服、缽、門環、時藥、時分藥、七日藥、盡形藥，不應該從這些人那裡接受半月教誡法。』 『喬答彌！如果比丘用不是佛法的內容來解釋不是佛法的內容，用佛法來解釋佛法；用不是戒律的內容來解釋不是戒律的內容，用戒律來解釋戒律；說犯戒為犯戒，說不犯戒為不犯戒；說輕罪為輕罪，說重罪為重罪；說沒有罪過為沒有罪過，說有罪過為有罪過；把常行的法說成常行的法，把非常行的法說成非常行的法；說該說的，不說不該說的，這就是在宣說佛法。應該尊敬、供養和讚歎他們，教他們讀誦經法，回答他們的問題，也應該向他們學習讀誦經法，詢問他們疑惑的問題，應該給他們衣服、缽、門環、時藥、時分藥、七日藥、盡形藥。也應該從這些人那裡接受衣服、缽、門環、時藥、時分藥、七日藥、盡形藥，應該從這些人那裡接受半月教誡法。』翅舍·喬答彌比丘尼（Kisa Gotami，一位比丘尼）、優缽羅花色比丘尼（ উৎপলবর্ণা Utpalavarna，蓮花色比丘尼）、周那難陀比丘尼（Chunna Nanda，周那難陀比丘尼）、頻頭比丘尼（Pindola Bhikkhuni，賓度羅比丘尼）、脂梨沙彌尼（Cira Samaneri，脂梨沙彌尼）也這樣問過。 憍薩羅國的波斯匿王（Pasenadi，拘薩羅國的國王），聽說俱舍彌（Kosambi，拘睒彌）的比丘們喜歡爭鬥。
【English Translation】 English version: The Buddha said: 'Those who speak what is not the Dharma should not be respected, honored, or praised. Those who speak the Dharma should be respected and honored.' Gotami (Gotami, Buddha's aunt) asked: 'How do we know who speaks what is not the Dharma and who speaks the Dharma?' The Buddha told Gotami: 'Listen carefully! If a bhikkhu explains the Dharma with what is not the Dharma, and explains what is not the Dharma with the Dharma; explains the Vinaya with what is not the Vinaya, and explains what is not the Vinaya with the Vinaya; says an offense is not an offense, and says what is not an offense is an offense; says a grave offense is a light offense, and says a light offense is a grave offense; says there is no fault when there is a fault, and says there is a fault when there is no fault; says what is constantly practiced is not constantly practiced, and says what is not constantly practiced is constantly practiced; speaks what should not be spoken, and does not speak what should be spoken, this is called speaking what is not the Dharma. They should not be respected, honored, or praised, they should not be taught to recite the scriptures, their questions should not be answered, they should not be learned from in reciting the scriptures, their doubts should not be asked, they should not be given robes, bowls, door hooks, seasonal medicine, occasional medicine, seven-day medicine, or lifetime medicine. Robes, bowls, door hooks, seasonal medicine, occasional medicine, seven-day medicine, or lifetime medicine should not be received from them, and the half-month teaching should not be received from these people.' 'Gotami! If a bhikkhu explains what is not the Dharma with what is not the Dharma, and explains the Dharma with the Dharma; explains what is not the Vinaya with what is not the Vinaya, and explains the Vinaya with the Vinaya; says an offense is an offense, and says what is not an offense is not an offense; says a light offense is a light offense, and says a grave offense is a grave offense; says there is no fault when there is no fault, and says there is a fault when there is a fault; says what is constantly practiced is constantly practiced, and says what is not constantly practiced is not constantly practiced; speaks what should be spoken, and does not speak what should not be spoken, this is called speaking the Dharma. They should be respected, honored, and praised, they should be taught to recite the scriptures, their questions should be answered, they should also be learned from in reciting the scriptures, their doubts should be asked, they should be given robes, bowls, door hooks, seasonal medicine, occasional medicine, seven-day medicine, or lifetime medicine. Robes, bowls, door hooks, seasonal medicine, occasional medicine, seven-day medicine, or lifetime medicine should also be received from these people, and the half-month teaching should be received from these people.' Kisa Gotami Bhikkhuni (Kisa Gotami, a bhikkhuni), Utpalavarna Bhikkhuni ( উৎপলবর্ণা Utpalavarna, Lotus-colored Bhikkhuni), Chunna Nanda Bhikkhuni (Chunna Nanda, Chunna Nanda Bhikkhuni), Pindola Bhikkhuni (Pindola Bhikkhuni, Pindola Bhikkhuni), and Cira Samaneri (Cira Samaneri, Cira Samaneri) also asked this. King Pasenadi of Kosala (Pasenadi, King of Kosala) heard that the bhikkhus of Kosambi (Kosambi, Kausambi) liked to quarrel.
相言，彼諸賢者，不尊重供養故，來向此國。聞已往詣佛所，頭面禮足卻坐一面，白佛言：「世尊！我等當應何所作？」佛言：「大王！是中有說非法者，不應敬重供養。有說法者應供養。」「世尊！云何知說法者、說非法者？」佛言：「大王！應聽兩人語，若比丘非法說法、法說非法，是名說非法者，不應敬重供養讚歎，不應教讀誦經法答所問疑，不應從受讀誦經法、從問所疑，不應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。大王！若有比丘非法說非法、法說是法，應恭敬供養讚歎教讀誦經法答所問疑，亦應從受讀誦經法、從問所疑，應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。大王！應與一切二部僧飲食。」大居士須達多、阿難、邠坻梨師達多富羅那亦如是問。
末利夫人，聞俱舍彌比丘，喜斗諍相言，彼諸賢者不尊重供養讚歎故，來向此國。聞已往詣佛所，頭面禮佛足卻坐一面，白佛言：「世尊！我等於此比丘，當應何所作？」佛言：「末利夫人！是中有說非法者，不應尊重供養讚歎。有說法者，應尊重供養讚歎。」「世尊！我等云何知說法者、說非法者？」佛言：「末利夫人！應聽兩人語，若比丘非法說法、法說非法，是名說非法者，不應尊重供養讚歎，不應教讀誦經法答所問疑，不應從
【現代漢語翻譯】 現代漢語譯本： 他們互相議論說，那些賢者因為我們不尊重供養他們，所以才來到這個國家。聽到這些話后，他們前往佛陀處，以頭面頂禮佛足，然後退坐在一旁，稟告佛陀說：『世尊！我們應當如何做呢？』佛陀說：『大王！這些人當中，如果有人宣說非法，就不應該敬重供養。如果有人宣說法，就應該供養。』『世尊！我們如何知道誰是宣說法者，誰是宣說非法者呢？』佛陀說：『大王！應該聽取兩人的言論，如果比丘以非法當成法來說，以法當成非法來說，這樣的人就是宣說非法者，不應該敬重供養讚歎，不應該教導他讀誦經法，不應該回答他所提出的疑問，不應該向他學習讀誦經法，不應該向他請教疑問，不應該給他衣服、缽、門環、時藥（Yāmakālika，指在限定時間內可以服用的藥物）、時分藥（Sattāhakālika，指七天內可以服用的藥物）、七日藥（Sattāhakālika，指七天內可以服用的藥物）、盡形藥（Yāvajīvika，指終身可以服用的藥物）。大王！如果比丘以非法當成非法來說，以法當成法來說，就應該恭敬供養讚歎，教導他讀誦經法，回答他所提出的疑問，也應該向他學習讀誦經法，向他請教疑問，應該給他衣服、缽、門環、時藥、時分藥、七日藥、盡形藥。大王！應該給所有二部僧（指比丘僧團和比丘尼僧團）提供飲食。』大居士須達多（Anāthapiṇḍada）、阿難（Ānanda）、邠坻梨師達多富羅那（Piṇḍolabharadvāja Pūraṇa）也這樣問過。
末利夫人（Mallikā），聽到拘睒彌（Kauśāmbī）的比丘們喜歡爭鬥，互相議論說，那些賢者因為我們不尊重供養讚歎他們，所以才來到這個國家。聽到這些話后，她前往佛陀處，以頭面頂禮佛足，然後退坐在一旁，稟告佛陀說：『世尊！我們對於這些比丘，應當如何做呢？』佛陀說：『末利夫人！這些人當中，如果有人宣說非法，就不應該敬重供養讚歎。如果有人宣說法，就應該敬重供養讚歎。』『世尊！我們如何知道誰是宣說法者，誰是宣說非法者呢？』佛陀說：『末利夫人！應該聽取兩人的言論，如果比丘以非法當成法來說，以法當成非法來說，這樣的人就是宣說非法者，不應該敬重供養讚歎，不應該教導他讀誦經法，不應該從
【English Translation】 English version: They spoke among themselves, saying, 'Those virtuous ones have come to this country because we do not respect and support them.' Having heard this, they went to the Buddha, bowed their heads to his feet, sat to one side, and said to the Buddha, 'Venerable Sir, what should we do?' The Buddha said, 'Great King, among these people, those who preach what is not the Dharma should not be respected or supported. Those who preach the Dharma should be supported.' 'Venerable Sir, how do we know who preaches the Dharma and who preaches what is not the Dharma?' The Buddha said, 'Great King, you should listen to the words of both. If a bhikkhu (monk) speaks of what is not the Dharma as the Dharma, and of the Dharma as what is not the Dharma, such a person is said to preach what is not the Dharma and should not be respected, supported, or praised. He should not be taught to recite the scriptures, nor should he answer questions. One should not receive the recitation of scriptures from him, nor ask him questions. He should not be given robes, a bowl, a door hook, timely medicine (Yāmakālika, medicine that can be taken within a limited time), seasonal medicine (Sattāhakālika, medicine that can be taken within seven days), seven-day medicine (Sattāhakālika, medicine that can be taken within seven days), or lifetime medicine (Yāvajīvika, medicine that can be taken for life). Great King, if a bhikkhu speaks of what is not the Dharma as what is not the Dharma, and of the Dharma as the Dharma, he should be respectfully supported and praised, taught to recite the scriptures, and have his questions answered. One should also receive the recitation of scriptures from him and ask him questions. He should be given robes, a bowl, a door hook, timely medicine, seasonal medicine, seven-day medicine, and lifetime medicine. Great King, food should be given to all the Sangha (monastic community) of both orders (referring to the Bhikkhu Sangha and Bhikkhuni Sangha).』 The great householder Anāthapiṇḍada, Ānanda, and Piṇḍolabharadvāja Pūraṇa also asked the same question.
Queen Mallikā, hearing that the bhikkhus of Kauśāmbī were fond of quarreling, spoke among themselves, saying, 'Those virtuous ones have come to this country because we do not respect, support, or praise them.' Having heard this, she went to the Buddha, bowed her head to his feet, sat to one side, and said to the Buddha, 'Venerable Sir, what should we do with these bhikkhus?' The Buddha said, 'Queen Mallikā, among these people, those who preach what is not the Dharma should not be respected, supported, or praised. Those who preach the Dharma should be respected, supported, and praised.' 'Venerable Sir, how do we know who preaches the Dharma and who preaches what is not the Dharma?' The Buddha said, 'Queen Mallikā, you should listen to the words of both. If a bhikkhu speaks of what is not the Dharma as the Dharma, and of the Dharma as what is not the Dharma, such a person is said to preach what is not the Dharma and should not be respected, supported, or praised. He should not be taught to recite the scriptures, nor should one receive from
受讀誦經法、從問所疑，不應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥。末利夫人！若比丘非法說非法、法說是法，是名說法者，應尊重供養讚歎教讀誦經法答所問疑，亦應從受讀誦經法、從問所疑，應與衣缽、戶鉤、時藥、時分藥、七日藥、盡形藥，應與一切二部僧飲食。」毗舍佉鹿子母、布薩多居士婦、修阇多居士婦亦如是問。
爾時長老舍利弗，聞俱舍彌比丘喜斗諍相言故已來入界，聞已往詣佛所，頭面禮佛足卻坐一面，白佛言：「世尊！俱舍彌比丘喜斗諍相言來入此界，我等云何與臥具分？」佛言：「我先說應與臥具，隨彼部上座，先與臥具。」舍利弗受佛教已，隨彼上座先與臥具。
佛在俱舍彌。爾時得擯比丘獨行、獨住，作是思惟：「為我故，眾僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『是人無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故。我實犯罪，如法擯不可破。今當云何？」作是思惟已，到隨順比丘所言：「我獨行獨住作是思惟：『為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：「是人有罪。」有言：「是人無罪。」有言：「如法擯。」有言：「不如法擯。」有言：「
【現代漢語翻譯】 現代漢語譯本： 受持讀誦經典的方法，以及請教疑問，不應該給予衣缽、戶鉤、常備藥品、定時服用的藥品、七日內服用的藥品、終身服用的藥品。末利夫人（Mallika，拘薩羅國國王波斯匿的王后）！如果比丘不如法地說非法，如法地說如法，這樣的人被稱為說法者，應該尊重、供養、讚歎、教導、誦讀經典的方法，解答疑問，也應該向他學習讀誦經典的方法，請教疑問，應該給予衣缽、戶鉤、常備藥品、定時服用的藥品、七日內服用的藥品、終身服用的藥品，應該給予一切二部僧（比丘僧團和比丘尼僧團）飲食。毗舍佉鹿子母（Visakha Migaramata，給孤獨長者的兒媳）、布薩多居士婦（Purnabhadra，富樓那賢的妻子）、修阇多居士婦（Sujata，難陀的妻子）也這樣問。 當時，長老舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱），聽到俱舍彌（Kosambi）的比丘們因為喜歡爭鬥、互相指責而來到這裡，聽到后前往佛陀處，頭面頂禮佛足，退坐在一旁，對佛陀說：『世尊！俱舍彌的比丘們因為喜歡爭鬥、互相指責而來到這裡，我們應該如何分配臥具？』佛陀說：『我先前說過應該分配臥具，按照他們僧團中上座（長老）的順序，先給他們臥具。』舍利弗接受佛陀的教導后，按照他們僧團中上座的順序，先給他們臥具。 佛陀在俱舍彌。當時，一位被擯除的比丘獨自行動、獨自居住，這樣思惟：『因為我的緣故，僧團爭鬥、互相指責，僧團分裂、僧團爭執、僧團分離。其中有比丘說：「這個人有罪。」有人說：「這個人無罪。」有人說：「如法擯除。」有人說：「不如法擯除。」有人說：「如法擯除不可破。」有人說：「不如法擯除可破。」都是因為我的緣故。我確實犯了罪，如法擯除不可破。現在應該怎麼辦？』這樣思惟后，到隨順比丘處說：『我獨自行動、獨自居住，這樣思惟：「因為我的緣故，僧團爭鬥、互相指責，僧團分裂、僧團爭執、僧團分離。其中有比丘說：「這個人有罪。」有人說：「這個人無罪。」有人說：「如法擯除。」有人說：「不如法擯除。」有人說：「
【English Translation】 English version: Regarding receiving and reciting the Dharma, and asking about doubts, one should not give robes, alms bowls, door hooks, seasonal medicine, medicine for specific times, medicine for seven days, or medicine for life. Mallika (Queen Mallika of Kosala)! If a bhikkhu speaks unlawfully about what is unlawful, and lawfully about what is lawful, such a person is called a Dharma speaker. One should respect, offer to, praise, teach, and recite the Dharma, and answer questions. One should also receive and recite the Dharma from them, and ask about doubts. One should give robes, alms bowls, door hooks, seasonal medicine, medicine for specific times, medicine for seven days, and medicine for life. One should give food to all the two assemblies of the Sangha (bhikkhu and bhikkhuni Sanghas).』 Visakha Migaramata (Visakha, Migara's mother), Purnabhadra's wife, and Sujata's wife also asked the same. At that time, the elder Sariputta (Sariputta, one of the Buddha's ten chief disciples, known for his wisdom), heard that the bhikkhus of Kosambi (Kosambi) had come into the area because they liked to quarrel and accuse each other. Having heard this, he went to the Buddha, bowed his head to the Buddha's feet, sat down to one side, and said to the Buddha: 'Venerable Sir! The bhikkhus of Kosambi have come into this area because they like to quarrel and accuse each other. How should we distribute the bedding?' The Buddha said: 'I said earlier that the bedding should be distributed according to the seniority of the elders in their Sangha, giving the bedding to them first.' Sariputta, having received the Buddha's teaching, gave the bedding to the elders in their Sangha first. The Buddha was in Kosambi. At that time, a bhikkhu who had been expelled was walking alone and living alone, thinking: 'Because of me, the Sangha is quarreling and accusing each other, the Sangha is splitting, the Sangha is arguing, and the Sangha is separating. Among them, some bhikkhus say: 「This person is guilty.」 Some say: 「This person is not guilty.」 Some say: 「The expulsion was lawful.」 Some say: 「The expulsion was unlawful.」 Some say: 「A lawful expulsion cannot be overturned.」 Some say: 「An unlawful expulsion can be overturned.」 All of this is because of me. I have indeed committed an offense, and a lawful expulsion cannot be overturned. What should I do now?' Having thought this, he went to a bhikkhu who was in agreement with him and said: 'I am walking alone and living alone, thinking: 「Because of me, the Sangha is quarreling and accusing each other, the Sangha is splitting, the Sangha is arguing, and the Sangha is separating. Among them, some bhikkhus say: 「This person is guilty.」 Some say: 「This person is not guilty.」 Some say: 「The expulsion was lawful.」 Some say: 「The expulsion was unlawful.」 Some say: 「
如法擯不可破。」有言：「不如法擯可破。」皆為我故。我實犯罪，如法擯不可破。我今云何？』」隨順諸比丘即將擯比丘到作擯諸比丘所言：「是擯比丘到我所言：『我獨行獨住作是思惟：「為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『是人無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故。我實犯罪，如法擯不可破。我今云何？」』」作擯諸比丘，即將擯比丘及隨順諸比丘往詣佛所，頭面禮佛足卻坐一面，白佛言：「世尊！是隨順比丘將擯比丘至我等所言：『是擯比丘言：「我獨行獨住作是思惟：『為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：「是人有罪。」有言：「是人無罪。」有言：「如法擯。」有言：「不如法擯。」有言：「如法擯不可破。」有言：「不如法擯可破。」皆為我故。我實犯罪，如法擯不可破。我今云何？』」』」佛言：「是比丘實犯罪，如法擯不可破。若是比丘，心悔折伏自首者，應與解擯。解擯法者，一心和合僧，是擯比丘應從坐起偏袒右肩，脫革屣𧿟跪合掌作是言：『大德僧憶念！為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：「是人犯罪。」有言：「是人無
【現代漢語翻譯】 現代漢語譯本 『如法的擯斥是不可破的。』有人說：『不如法的擯斥是可以破的。』這些都是因為我的緣故。我確實犯了罪，如法的擯斥是不可破的。我現在該怎麼辦呢？』於是，隨順這些比丘的人，即將被擯斥的比丘帶到正在進行擯斥的比丘們那裡，說：『這個被擯斥的比丘來到我這裡說：「我獨自修行，獨自居住，這樣思惟：『因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團分離，僧團出現差異。其中有比丘說：「這個人有罪。」有人說：「這個人無罪。」有人說：「如法擯斥。」有人說：「不如法擯斥。」有人說：「如法的擯斥是不可破的。」有人說：「不如法的擯斥是可以破的。」這些都是因為我的緣故。我確實犯了罪，如法的擯斥是不可破的。我現在該怎麼辦呢？」』」正在進行擯斥的比丘們，即將被擯斥的比丘以及隨順這些比丘的人，一同前往佛陀（Buddha）所在的地方，頭面頂禮佛足，然後退坐在一旁，稟告佛陀說：『世尊（Bhagavan）！這些隨順的比丘將要被擯斥的比丘帶到我們這裡說：「這個被擯斥的比丘說：『我獨自修行，獨自居住，這樣思惟：『因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團分離，僧團出現差異。其中有比丘說：「這個人有罪。」有人說：「這個人無罪。」有人說：「如法擯斥。」有人說：「不如法擯斥。」有人說：「如法的擯斥是不可破的。」有人說：「不如法的擯斥是可以破的。」這些都是因為我的緣故。我確實犯了罪，如法的擯斥是不可破的。我現在該怎麼辦呢？」』」』佛陀說：『這個比丘確實犯了罪，如法的擯斥是不可破的。如果這個比丘內心懺悔，降伏自己的煩惱，並且主動坦白自己的罪行，就應該解除對他的擯斥。解除擯斥的方法是，一心和合的僧團，這個被擯斥的比丘應該從座位上站起來，袒露右肩，脫掉革屣（拖鞋），右膝跪地，合掌，這樣說：「各位大德僧（Sangha）請憶念！因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團分離，僧團出現差異。其中有比丘說：「這個人犯了罪。」有人說：「這個人無罪。」有人說：「如法擯斥。」有人說：「不如法擯斥。」有人說：「如法的擯斥是不可破的。」有人說：「不如法的擯斥是可以破的。」這些都是因為我的緣故。我確實犯了罪，如法的擯斥是不可破。我現在請求僧團解除對我的擯斥。」』」
【English Translation】 English version 'A lawfully expelled person cannot be overturned.' Some say, 'An unlawfully expelled person can be overturned.' All of this is because of me. I have indeed committed an offense, and a lawful expulsion cannot be overturned. What should I do now?' Then, those who sided with the bhikkhus (monks) who were about to expel the bhikkhu, brought the bhikkhu being expelled to the bhikkhus who were performing the expulsion, saying, 'This expelled bhikkhu came to me and said: 「I live alone and dwell alone, thinking thus: 『Because of me, the Sangha (community) is fighting and arguing, the Sangha is broken, the Sangha is separated, the Sangha is different. Among them, some bhikkhus say, 「This person is guilty.」 Some say, 「This person is not guilty.」 Some say, 「The expulsion is lawful.」 Some say, 「The expulsion is unlawful.」 Some say, 「A lawful expulsion cannot be overturned.」 Some say, 「An unlawful expulsion can be overturned.」 All of this is because of me. I have indeed committed an offense, and a lawful expulsion cannot be overturned. What should I do now?』」' The bhikkhus who were performing the expulsion, along with the bhikkhu being expelled and those who sided with these bhikkhus, went to the Buddha (Enlightened One), bowed their heads to the Buddha's feet, and sat down to one side, reporting to the Buddha, 'Venerable Sir (Bhagavan)! These bhikkhus who sided with the bhikkhu being expelled brought the bhikkhu to be expelled to us, saying, 「This expelled bhikkhu said: 『I live alone and dwell alone, thinking thus: 『Because of me, the Sangha is fighting and arguing, the Sangha is broken, the Sangha is separated, the Sangha is different. Among them, some bhikkhus say, 「This person is guilty.」 Some say, 「This person is not guilty.」 Some say, 「The expulsion is lawful.」 Some say, 「The expulsion is unlawful.」 Some say, 「A lawful expulsion cannot be overturned.」 Some say, 「An unlawful expulsion can be overturned.」 All of this is because of me. I have indeed committed an offense, and a lawful expulsion cannot be overturned. What should I do now?』」'」' The Buddha said, 'This bhikkhu has indeed committed an offense, and a lawful expulsion cannot be overturned. If this bhikkhu is repentant, subdues himself, and confesses his offense, he should be reinstated. The method for reinstatement is that the Sangha, being of one mind and in harmony, the expelled bhikkhu should rise from his seat, expose his right shoulder, remove his leather sandals (slippers), kneel on his right knee, and with palms joined together, say: 「Venerable Sangha, remember! Because of me, the Sangha is fighting and arguing, the Sangha is broken, the Sangha is separated, the Sangha is different. Among them, some bhikkhus say, 「This person has committed an offense.」 Some say, 「This person is not guilty.」 Some say, 「The expulsion is lawful.」 Some say, 「The expulsion is unlawful.」 Some say, 「A lawful expulsion cannot be overturned.」 Some say, 「An unlawful expulsion can be overturned.」 All of this is because of me. I have indeed committed an offense, and a lawful expulsion cannot be overturned. I now request the Sangha to lift my expulsion.」'」
罪。」有言：「如法擯。」有言：「不如法擯。」有言：「如法擯不可破。」有言：「不如法擯可破。」皆為我故。我某甲比丘實犯罪，如法擯不可破。我今心悔折伏自首，從僧乞解擯。我比丘某甲心悔折伏自首，僧當與我解擯，憐愍故。』第二、第三亦如是乞。即時一比丘，僧中唱言：『大德僧聽！是擯比丘某甲言：「為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『是人無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故。我實犯罪，如法擯不可破。」是擯比丘某甲，心悔折伏自首，今從僧乞解擯。若僧時到僧忍聽，與某甲比丘解擯。是名白。』『大德僧聽！是擯比丘某甲言：「為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『是人無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故，我實犯罪，如法擯不可破。」是擯比丘某甲，心悔折伏自首，僧今與某甲比丘解擯。誰諸長老忍聽與某甲比丘解擯者默然，不忍者說。』如是白四羯磨。『僧與某甲比丘解擯竟，僧忍，默然故，是事如是持。』」
佛在俱舍彌。爾時彼
【現代漢語翻譯】 現代漢語譯本 『因為我的緣故，出現了這樣的爭論：有人說：『他有罪。』有人說：『他無罪。』有人說：『如法擯斥。』有人說：『不如法擯斥。』有人說：『如法擯斥不可破。』有人說：『不如法擯斥可破。』這些都是因為我的緣故。我某甲（姓名）比丘確實犯了罪，如法擯斥是不可破的。我現在內心懺悔，降伏煩惱，坦白認罪，向僧團請求解除擯斥。我比丘某甲內心懺悔，降伏煩惱，坦白認罪，希望僧團能夠解除對我的擯斥，出於憐憫的緣故。』第二次、第三次也像這樣請求。當時，一位比丘在僧團中宣佈：『各位大德僧眾請聽！這位被擯斥的比丘某甲說：「因為我的緣故，僧團發生了爭鬥，互相爭論，僧團分裂，僧眾分離，意見相異。其中有比丘說：『這個人有罪。』有人說：『這個人無罪。』有人說：『如法擯斥。』有人說：『不如法擯斥。』有人說：『如法擯斥不可破。』有人說：『不如法擯斥可破。』這些都是因為我的緣故。我確實犯了罪，如法擯斥是不可破的。」這位被擯斥的比丘某甲，內心懺悔，降伏煩惱，坦白認罪，現在向僧團請求解除擯斥。如果僧團認為時機已到，願意聽取，就同意解除對某甲比丘的擯斥。這叫做白。』 『各位大德僧眾請聽！這位被擯斥的比丘某甲說：「因為我的緣故，僧團發生了爭鬥，互相爭論，僧團分裂，僧眾分離，意見相異。其中有比丘說：『這個人有罪。』有人說：『這個人無罪。』有人說：『如法擯斥。』有人說：『不如法擯斥。』有人說：『如法擯斥不可破。』有人說：『不如法擯斥可破。』這些都是因為我的緣故，我確實犯了罪，如法擯斥是不可破的。」這位被擯斥的比丘某甲，內心懺悔，降伏煩惱，僧團現在要解除對某甲比丘的擯斥。哪位長老同意解除對某甲比丘的擯斥就保持沉默，不同意的人就說出來。』像這樣進行四次羯磨（karma，業）。『僧團已經解除了對某甲比丘的擯斥，僧團同意，所以保持沉默，這件事就這樣成立了。』」
佛陀住在拘舍彌（Kausambi）。當時，在那裡……
【English Translation】 English version 'Because of me,' some said, 'he is guilty.' Some said, 'he is not guilty.' Some said, 'the expulsion was according to the Dharma (law).' Some said, 'the expulsion was not according to the Dharma.' Some said, 'an expulsion according to the Dharma cannot be overturned.' Some said, 'an expulsion not according to the Dharma can be overturned.' All this was because of me. I, the Bhikkhu (monk) named so-and-so, have indeed committed an offense, and the expulsion according to the Dharma is irreversible. I now repent, subdue my mind, confess, and request the Sangha (monastic community) to lift the expulsion. I, the Bhikkhu named so-and-so, repent, subdue my mind, confess, and hope that the Sangha will lift my expulsion, out of compassion.' The second and third times, he should request in the same way. Then, one Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! This expelled Bhikkhu named so-and-so says: 'Because of me, the Sangha has been quarreling, arguing, the Sangha is divided, the Sangha is separated, and opinions differ. Among them, some Bhikkhus say: 'This person is guilty.' Some say: 'This person is not guilty.' Some say: 'The expulsion was according to the Dharma.' Some say: 'The expulsion was not according to the Dharma.' Some say: 'An expulsion according to the Dharma cannot be overturned.' Some say: 'An expulsion not according to the Dharma can be overturned.' All this was because of me. I have indeed committed an offense, and the expulsion according to the Dharma is irreversible.' This expelled Bhikkhu named so-and-so, repents, subdues his mind, confesses, and now requests the Sangha to lift the expulsion. If the Sangha deems it the right time and is willing to listen, then let them agree to lift the expulsion of Bhikkhu so-and-so. This is called a declaration.' 'Venerable Sangha, please listen! This expelled Bhikkhu named so-and-so says: 'Because of me, the Sangha has been quarreling, arguing, the Sangha is divided, the Sangha is separated, and opinions differ. Among them, some Bhikkhus say: 'This person is guilty.' Some say: 'This person is not guilty.' Some say: 'The expulsion was according to the Dharma.' Some say: 'The expulsion was not according to the Dharma.' Some say: 'An expulsion according to the Dharma cannot be overturned.' Some say: 'An expulsion not according to the Dharma can be overturned.' All this was because of me, I have indeed committed an offense, and the expulsion according to the Dharma is irreversible.' This expelled Bhikkhu named so-and-so, repents, subdues his mind, and the Sangha now lifts the expulsion of Bhikkhu so-and-so. Those elders who agree to lift the expulsion of Bhikkhu so-and-so should remain silent; those who do not agree should speak up.' This should be done as a fourfold Karma (action). 'The Sangha has lifted the expulsion of Bhikkhu so-and-so, the Sangha agrees, therefore remains silent; this matter is thus established.'"
The Buddha was in Kausambi (a city in ancient India). At that time, there...
比丘獨行獨住，作是思惟：「為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『是人無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故。我實犯罪，如法擯不可破。我心悔折伏自首，僧已與我解擯，我今應入僧中共作和合。」作是思惟已，往隨順諸比丘所言：「我獨行獨住作是思惟：『為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：「是人有罪。」有言：「是人無罪。」有言：「如法擯。」有言：「不如法擯。」有言：「如法擯不可破。」有言：「不如法擯可破。」皆為我故。我實犯罪，如法擯不可破。我心悔折伏自首，僧已與我解擯，我今應入僧中共作和合。』」隨順諸比丘即將是比丘往詣作擯比丘所言：「是比丘言：『我獨行獨住作是思惟：「為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：『是人有罪。』有言：『無罪。』有言：『如法擯。』有言：『不如法擯。』有言：『如法擯不可破。』有言：『不如法擯可破。』皆為我故。我實犯罪，如法擯不可破。我心悔折伏自首故，僧已與我解擯，我今應入僧中共作和合。」』」作擯諸比丘即將是比丘及隨順諸比丘往詣佛所，頭面禮足卻坐一面，白
【現代漢語翻譯】 現代漢語譯本： 一位比丘獨自修行，獨自居住，心中這樣思量：『因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團爭執，僧團各異。其中有比丘說：「這個人有罪。」有的說：「這個人沒有罪。」有的說：「如法驅擯。」有的說：「不如法驅擯。」有的說：「如法驅擯不可破。」有的說：「不如法驅擯可破。」這一切都是因為我的緣故。我確實犯了罪，如法驅擯是不可破的。我內心後悔，降伏自己，坦白認錯，僧團已經解除對我的驅擯，我現在應該回到僧團中，共同修習和合。』 這樣思量之後，他前往順從那些比丘，說：『我獨自修行，獨自居住，心中這樣思量：「因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團爭執，僧團各異。其中有比丘說：「這個人有罪。」有的說：「這個人沒有罪。」有的說：「如法驅擯。」有的說：「不如法驅擯。」有的說：「如法驅擯不可破。」有的說：「不如法驅擯可破。」這一切都是因為我的緣故。我確實犯了罪，如法驅擯是不可破的。我內心後悔，降伏自己，坦白認錯，僧團已經解除對我的驅擯，我現在應該回到僧團中，共同修習和合。」』 順從那些比丘就帶著這位比丘去見執行驅擯的比丘，說：『這位比丘說：「我獨自修行，獨自居住，心中這樣思量：『因為我的緣故，僧團發生爭鬥，互相爭論，僧團分裂，僧團爭執，僧團各異。其中有比丘說：「這個人有罪。」有的說：「沒有罪。」有的說：「如法驅擯。」有的說：「不如法驅擯。」有的說：「如法驅擯不可破。」有的說：「不如法驅擯可破。」這一切都是因為我的緣故。我確實犯了罪，如法驅擯不可破。我內心後悔，降伏自己，坦白認錯，僧團已經解除對我的驅擯，我現在應該回到僧團中，共同修習和合。』」』 執行驅擯的那些比丘就帶著這位比丘和順從的那些比丘去見佛陀（Buddha），頭面頂禮佛足，然後坐在一旁，稟告佛陀。
【English Translation】 English version: A Bhikkhu (monk) dwelling alone, contemplated thus: 'Because of me, the Sangha (monastic community) quarrels and disputes, the Sangha is divided, the Sangha contends, the Sangha is different. Among them, some Bhikkhus say: 'This person is guilty.' Some say: 'This person is not guilty.' Some say: 'Rightfully expelled.' Some say: 'Unrightfully expelled.' Some say: 'A rightful expulsion cannot be overturned.' Some say: 'An unrightful expulsion can be overturned.' All this is because of me. I have indeed committed an offense, and a rightful expulsion cannot be overturned. I am remorseful, I have subdued myself and confessed. The Sangha has lifted the expulsion against me. Now I should enter the Sangha and practice in harmony together.' Having contemplated thus, he went to the Bhikkhus who were in agreement and said: 'I, dwelling alone, contemplated thus: 'Because of me, the Sangha quarrels and disputes, the Sangha is divided, the Sangha contends, the Sangha is different. Among them, some Bhikkhus say: 'This person is guilty.' Some say: 'This person is not guilty.' Some say: 'Rightfully expelled.' Some say: 'Unrightfully expelled.' Some say: 'A rightful expulsion cannot be overturned.' Some say: 'An unrightful expulsion can be overturned.' All this is because of me. I have indeed committed an offense, and a rightful expulsion cannot be overturned. I am remorseful, I have subdued myself and confessed. The Sangha has lifted the expulsion against me. Now I should enter the Sangha and practice in harmony together.' The Bhikkhus who were in agreement then took this Bhikkhu to the Bhikkhus who had performed the expulsion, saying: 'This Bhikkhu says: 'I, dwelling alone, contemplated thus: 'Because of me, the Sangha quarrels and disputes, the Sangha is divided, the Sangha contends, the Sangha is different. Among them, some Bhikkhus say: 'This person is guilty.' Some say: 'Not guilty.' Some say: 'Rightfully expelled.' Some say: 'Unrightfully expelled.' Some say: 'A rightful expulsion cannot be overturned.' Some say: 'An unrightful expulsion can be overturned.' All this is because of me. I have indeed committed an offense, and a rightful expulsion cannot be overturned. I am remorseful, I have subdued myself and confessed, and the Sangha has lifted the expulsion against me. Now I should enter the Sangha and practice in harmony together.' The Bhikkhus who had performed the expulsion then took this Bhikkhu and the Bhikkhus who were in agreement to the Buddha (Buddha), bowed their heads to his feet, sat to one side, and reported to the Buddha.
佛言：「世尊！是隨順諸比丘將是比丘到我所言：『是比丘說：「我獨行獨住作是思惟：『為我故，僧斗諍相言，僧破僧諍僧別僧異。是中有比丘言：「是人有罪。」有言：「無罪。」有言：「如法擯。」有言：「不如法擯。」有言：「如法擯不可破。」有言：「不如法擯可破。」皆為我故。我實有罪，如法擯不可破。我心悔折伏自首故，僧已與我解擯，我今應入僧中作和合。』」』」佛言：「善哉，善哉！諸比丘，汝為和合因緣故，細求是事，如破一毛為百分，莫為破僧因緣細求是事。」佛言：「應共作和合。若布薩時未到，應僧中唱言：『大德僧聽！今僧為和合故，若僧時到僧忍聽，今非布薩時作布薩說波羅提木叉，為眾僧和合故。是名白。』即時作布薩說波羅提木叉。」(八法中俱舍彌法第二竟)
八法中瞻波法第三
佛在瞻波國。爾時六群比丘，處處作非法羯磨：一人擯一人，一人擯二人、三人、四人，二人擯二人，二人擯三人、四人、一人，三人擯三人，三人擯四人、一人、二人，四人擯四人。是中有比丘少欲知足行頭陀，聞是事心不喜，訶責言：「云何名比丘，處處作非法羯磨：一人擯一人、二人、三人、四人，二人擯二人、三人、四人、一人，三人擯三人、四人、一人、二人，四人擯四人
【現代漢語翻譯】 現代漢語譯本 佛說：『世尊！如果有些比丘順從其他比丘，將這些比丘帶到我這裡說：「這位比丘說：『我獨自修行，獨自居住，這樣思惟：因為我的緣故，僧團發生爭鬥、互相指責，僧團分裂、爭吵、分離、不和。其中有比丘說：「這個人有罪。」有的說：「沒有罪。」有的說：「如法驅擯。」有的說：「不如法驅擯。」有的說：「如法驅擯不可破。」有的說：「不如法驅擯可破。」都是因為我的緣故。我確實有罪，如法驅擯不可破。我內心後悔，折服自己，坦白認錯，所以僧團已經解除對我的驅擯，我現在應該回到僧團中，促成和合。』」』 佛說：『好啊，好啊！諸位比丘，你們爲了和合的因緣，仔細探求此事，就像把一根毛髮分成一百份那樣細緻，不要爲了破壞僧團的因緣而細究此事。』 佛說：『應該共同促成和合。如果布薩（Posadha，佛教僧團每半月舉行的集會誦戒儀式）的時間還沒到，應該在僧團中宣告說：「各位大德僧眾請聽！現在僧團爲了和合的緣故，如果僧團認為時機已到，僧團允許，現在不是布薩的時間，也要舉行布薩，誦說波羅提木叉（Pratimoksha，戒律），爲了大眾僧團的和合。』這就是宣告。』隨即舉行布薩，誦說波羅提木叉。』（八法中俱舍彌法第二完）
八法中瞻波法第三
佛陀在瞻波國（Champa）。當時，六群比丘（Six Groups of Monks），到處進行非法的羯磨（Karma，佛教術語，指行為、行動）：一人驅擯一人，一人驅擯二人、三人、四人，二人驅擯二人，二人驅擯三人、四人、一人，三人驅擯三人，三人驅擯四人、一人、二人，四人驅擯四人。 其中有比丘少欲知足，奉行頭陀行（Dhuta，苦行），聽到這些事心中不悅，呵斥說：『怎麼能叫比丘呢，到處進行非法的羯磨：一人驅擯一人、二人、三人、四人，二人驅擯二人、三人、四人、一人，三人驅擯三人、四人、一人、二人，四人驅擯四人'
【English Translation】 English version The Buddha said: 'Venerable One! If some monks, complying with other monks, bring these monks to me, saying: 「This monk says: 『I practice alone, dwell alone, thinking thus: Because of me, the Sangha (community of monks) has disputes, mutual accusations, the Sangha is split, quarreling, separated, and discordant. Among them, some monks say: 「This person is guilty.」 Some say: 「Not guilty.」 Some say: 「Rightfully expelled.」 Some say: 「Unrightfully expelled.」 Some say: 「Rightful expulsion cannot be broken.」 Some say: 「Unrightful expulsion can be broken.」 All because of me. I am indeed guilty, and the rightful expulsion cannot be broken. I regret in my heart, subdue myself, and confess my mistakes, so the Sangha has lifted my expulsion. I should now return to the Sangha and promote harmony.』」』 The Buddha said: 'Good, good! Monks, for the sake of harmony, investigate this matter carefully, as meticulously as dividing a hair into a hundred parts. Do not investigate this matter so meticulously for the sake of destroying the Sangha.' The Buddha said: 'Harmony should be promoted together. If the time for the Posadha (Buddhist monastic ceremony held every half-month) has not yet arrived, it should be announced in the Sangha: 「Venerable Sangha, please listen! Now, for the sake of harmony, if the Sangha deems the time appropriate, and the Sangha permits, even though it is not the time for the Posadha, the Posadha should be held, and the Pratimoksha (code of monastic rules) should be recited, for the harmony of the Sangha.」 This is called an announcement.』 Immediately hold the Posadha and recite the Pratimoksha.』 (End of the Second Dharma of Kushambi in the Eight Dharmas)
The Third Dharma of Champa in the Eight Dharmas
The Buddha was in the country of Champa (Champa). At that time, the Six Groups of Monks (Six Groups of Monks) were everywhere performing unlawful Karma (Karma, Buddhist term referring to action): one person expelling one person, one person expelling two, three, or four people, two people expelling two people, two people expelling three, four, or one person, three people expelling three people, three people expelling four, one, or two people, four people expelling four people. Among them were monks who were content with little, practicing Dhuta (ascetic practices). Hearing these things, they were displeased and rebuked, saying: 'How can you be called monks, everywhere performing unlawful Karma: one person expelling one, two, three, or four people, two people expelling two, three, four, or one person, three people expelling three, four, one, or two people, four people expelling four'
？」如是訶已向佛廣說。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛訶責言：「云何名比丘，處處作非法羯磨：一人擯一人、二人、三人、四人，二人擯二人、三人、四人、一人，三人擯三人、四人、一人、二人，四人擯四人。」佛但訶責而未結戒。
佛在瞻波國。爾時阿葉摩伽國聚落名王薩婆，是中有舊比丘名共金，作摩摩帝帝帝陀羅。六群比丘遊行迦尸國向瞻波國，到王薩婆聚落。是比丘遙見彼來，出迎代持衣缽、開房舍示言：「此房舍、床、臥具、被枕，汝等隨上座安住。」與辦洗浴具，與油澡豆，欲揩摩者即與揩摩。是摩摩帝夜坐禪，晨朝入王薩婆聚落，到諸貴人舍，讚歎六群比丘言：「六群比丘是佛弟子，多聞善巧說法辯才無礙。以是故，汝等應與僧怛缽那食中食。」即時諸婆羅門居士信者，與作怛缽那食中食與僧。六群比丘啖是食已，肥盛得色得力身柔軟，共相謂言：「是好善男子，尊重讚歎我等，作如是好食。」數日之中更不復續，六群比丘共相謂言：「是善男子轉更不好，不復尊重供養讚歎我等，當喚其來。」即喚來到，六群問言：「汝何故不復尊重供養讚歎我等！」答言：「此王薩婆聚落婆羅門居士，信我語者約敕作供養。我力勢正能齊是，更不
【現代漢語翻譯】 現代漢語譯本： 』像這樣呵斥之後，他向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧團，明知此事卻還是問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀呵責說：『怎麼能叫比丘呢，到處做非法的羯磨（僧團事務）：一個人擯斥一個人、兩個人、三個人、四個人，兩個人擯斥兩個人、三個人、四個人、一個人，三個人擯斥三個人、四個人、一個人、兩個人，四個人擯斥四個人。』佛陀只是呵責，但還沒有制定戒律。
佛陀在瞻波國（Champā）。當時阿葉摩伽國（Āyavamagaka）的聚落名叫王薩婆（Rājasabha），那裡有一位老比丘名叫共金（Gongjin），做摩摩帝帝帝陀羅（māmatītītidorā）。六群比丘從迦尸國（Kāśī）前往瞻波國，到達王薩婆聚落。那位比丘遠遠地看見他們來了，就出來迎接，替他們拿著衣缽，打開房舍，指給他們看，說：『這些房舍、床、臥具、被枕，你們各位上座隨便住。』給他準備洗浴用具，給他們油和澡豆，想要按摩的就給他們按摩。這位摩摩帝（māmatī）晚上坐禪，早晨進入王薩婆聚落，到各位貴人的住所，讚歎六群比丘說：『六群比丘是佛陀的弟子，博學多聞，善於說法，辯才無礙。因此，你們應該為僧眾準備怛缽那食（tatpāna，飲料）和中食（中午的食物）。』當時各位婆羅門（Brāhmana）居士（householder）信徒，就準備了怛缽那食和中食供養僧眾。六群比丘吃了這些食物后，變得肥胖強壯，容光煥發，身體柔軟，他們互相說道：『這位善男子真好，尊重讚歎我們，做這麼好的食物。』過了幾天，供養不再繼續，六群比丘互相說道：『這位善男子變得不好了，不再尊重供養讚歎我們，應該叫他來。』於是叫他來，六群比丘問他說：『你為什麼不再尊重供養讚歎我們了！』他回答說：『這個王薩婆聚落的婆羅門居士，相信我的話的人，約定好做供養。我的力量只能做到這樣，再也
【English Translation】 English version: Having rebuked them in this way, he extensively reported the matter to the Buddha. The Buddha, knowing the matter, gathered the assembly of monks and deliberately asked the group of six monks: 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them, saying: 'How can you be called monks, engaging in unlawful karmas (Saṃgha affairs) everywhere: one person expelling one, two, three, or four people; two people expelling two, three, four, or one person; three people expelling three, four, one, or two people; four people expelling four people.' The Buddha only rebuked them but had not yet established a precept.
The Buddha was in Champā (Champā). At that time, in the village of Āyavamagaka (Āyavamagaka) named Rājasabha (Rājasabha), there was an old monk named Gongjin (Gongjin) who practiced māmatītītidorā (māmatītītidorā). The group of six monks traveled from Kāśī (Kāśī) to Champā, arriving at the village of Rājasabha. That monk, seeing them from afar, came out to greet them, carrying their robes and bowls, opening the dwellings and showing them, saying: 'These dwellings, beds, bedding, and pillows, you venerable ones may reside in as you please.' He prepared bathing equipment for them, gave them oil and bath powder, and massaged those who desired massage. This māmatī (māmatī) sat in meditation at night, and in the morning entered the village of Rājasabha, going to the residences of various nobles, praising the group of six monks, saying: 'The group of six monks are disciples of the Buddha, learned, skilled in expounding the Dharma, and have unimpeded eloquence. Therefore, you should prepare tatpāna (tatpāna, beverage) and midday meals (food at noon) for the Saṃgha.' At that time, the various Brāhmana (Brāhmana) householder (householder) believers prepared tatpāna and midday meals to offer to the Saṃgha. After the group of six monks ate these foods, they became fat and strong, radiant, and their bodies became supple. They said to each other: 'This good man is truly good, respecting and praising us, making such good food.' After several days, the offerings ceased. The group of six monks said to each other: 'This good man has become bad, no longer respecting, offering, or praising us; we should summon him.' So they summoned him, and the group of six monks asked him: 'Why do you no longer respect, offer, or praise us!' He replied: 'The Brāhmana householders of this village of Rājasabha, those who believe my words, agreed to make offerings. My strength is only sufficient for that much, no more.'
能得。」六群比丘言：「汝見罪不？」答言：「我有何罪？」六群言：「汝看我等不如本尊重供養讚歎。」彼言：「我不見罪。」六群比丘言：「此人不肯直首，當與作不見擯。」即與作不見擯。是人作是念：「六群比丘無因緣，我不自首，強作不見擯，我何不向瞻波國詣佛所？」如是思惟已，隨意住王薩婆聚落已，持衣缽往瞻波國詣佛所，頭面禮佛足一面立。諸佛常法，有客比丘來，如是問訊：「可忍不？足不？安樂住不？乞食不難、道路不疲極耶？」佛如是語，問訊共金比丘：「可忍不？足不？安樂住不？乞食不難、道路不疲極耶？」答言：「世尊！可忍、可足、乞食無難、道路不疲。」以是事向佛廣說。佛知而故問共金比丘：「六群比丘何因緣故擯汝？」答言：「世尊！無因無緣，我無罪強與我作不見擯。」佛言：「若六群比丘無因無緣，汝無罪強擯汝者，汝莫愁憂，我與汝作法伴。」六群比丘聞與作擯比丘向瞻波國詣佛所：「我等亦當往詣佛所。」如是思惟隨意住已，持衣缽遊行向瞻波國詣佛所，頭面禮佛足一面立。諸佛常法，有客比丘來，以如是語問訊：「可忍不？足不？安樂住不？乞食不難、道路不疲極耶？」佛即以是語問訊六群比丘：「可忍不？足不？安樂住不？乞食不難、道路不疲極耶？」六群比丘
【現代漢語翻譯】 現代漢語譯本 『能得到。』六群比丘（指一群行為不端的比丘）說：『你認為自己有罪嗎？』他回答說：『我有什麼罪？』六群比丘說：『你看我們不如你原本尊重、供養、讚歎的人。』他說：『我不認為自己有罪。』六群比丘說：『這個人不肯坦白認罪，應當對他執行不見擯（一種僧團的懲罰）。』於是就對他執行了不見擯。這個人這樣想：『六群比丘無緣無故，我不自首，他們強行對我執行不見擯，我為什麼不前往瞻波國（Champa）去佛陀那裡呢？』這樣思惟之後，隨意在王舍城（Rajagriha）的薩婆聚落（Sarva）住下，然後帶著衣缽前往瞻波國去佛陀那裡，頭面頂禮佛足，在一旁站立。諸佛通常的做法是，有遠來的比丘，會這樣問候：『可以忍受嗎？足夠嗎？安樂居住嗎？乞食不困難嗎？道路上不疲憊嗎？』佛陀也這樣問候共金比丘（Gongjin）：『可以忍受嗎？足夠嗎？安樂居住嗎？乞食不困難嗎？道路上不疲憊嗎？』他回答說：『世尊！可以忍受，足夠，乞食不困難，道路上不疲憊。』然後將事情的經過向佛陀詳細說明。佛陀明知故問共金比丘：『六群比丘因為什麼緣故擯棄你？』他回答說：『世尊！無因無緣，我沒有罪，他們強行對我執行不見擯。』佛陀說：『如果六群比丘無因無緣，你沒有罪他們強行擯棄你，你不要愁憂，我為你做法的同伴。』六群比丘聽說被執行擯罰的比丘前往瞻波國去佛陀那裡：『我們也應當前往佛陀那裡。』這樣思惟之後，隨意住下，帶著衣缽前往瞻波國去佛陀那裡，頭面頂禮佛足，在一旁站立。諸佛通常的做法是，有遠來的比丘，會用這樣的話問候：『可以忍受嗎？足夠嗎？安樂居住嗎？乞食不困難嗎？道路上不疲憊嗎？』佛陀也用這樣的話問候六群比丘：『可以忍受嗎？足夠嗎？安樂居住嗎？乞食不困難嗎？道路上不疲憊嗎？』六群比丘
【English Translation】 English version 'It can be obtained.' The Six Group Bhikkhus (a group of misbehaving monks) said, 'Do you see your fault?' He replied, 'What fault do I have?' The Six Group said, 'You see us as not as good as the one you originally respected, offered to, and praised.' He said, 'I do not see my fault.' The Six Group Bhikkhus said, 'This person is unwilling to confess directly, we should perform the 'non-seeing expulsion' (a type of Sangha punishment) on him.' So they performed the 'non-seeing expulsion' on him. The person thought, 'The Six Group Bhikkhus have no cause or reason, I did not confess, and they forcibly performed the 'non-seeing expulsion' on me. Why don't I go to Champa (Champa) to the Buddha?' After thinking this, he stayed at Sarva (Sarva) village in Rajagriha (Rajagriha) as he pleased, then carrying his robes and bowl, he went to Champa to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The usual practice of all Buddhas is, when a visiting Bhikkhu comes, to greet him with these words: 'Is it bearable? Is it sufficient? Do you live in peace? Is begging for food not difficult? Is the road not tiring?' The Buddha also greeted Gongjin Bhikkhu (Gongjin) with these words: 'Is it bearable? Is it sufficient? Do you live in peace? Is begging for food not difficult? Is the road not tiring?' He replied, 'Venerable One! It is bearable, it is sufficient, begging for food is not difficult, the road is not tiring.' Then he explained the matter to the Buddha in detail. The Buddha, knowing full well, asked Gongjin Bhikkhu, 'For what reason did the Six Group Bhikkhus expel you?' He replied, 'Venerable One! For no cause or reason, I have no fault, they forcibly performed the 'non-seeing expulsion' on me.' The Buddha said, 'If the Six Group Bhikkhus have no cause or reason, and they forcibly expelled you when you have no fault, do not worry, I will be your Dharma companion.' The Six Group Bhikkhus heard that the Bhikkhu who had been expelled had gone to Champa to the Buddha: 'We should also go to the Buddha.' After thinking this, they stayed as they pleased, carrying their robes and bowl, they went to Champa to the Buddha, prostrated themselves at the Buddha's feet, and stood to one side. The usual practice of all Buddhas is, when a visiting Bhikkhu comes, to greet him with these words: 'Is it bearable? Is it sufficient? Do you live in peace? Is begging for food not difficult? Is the road not tiring?' The Buddha also greeted the Six Group Bhikkhus with these words: 'Is it bearable? Is it sufficient? Do you live in peace? Is begging for food not difficult? Is the road not tiring?' The Six Group Bhikkhus
答言：「世尊！可忍、可足、安樂住、乞食不難、道路不疲極。」佛知而故問六群比丘：「汝等於王薩婆聚落，有與比丘作不見擯耶？」答言：「實有。世尊！」問：「何因緣故擯？」答言：「無因無緣，彼無罪強為作擯。」佛以是事及先因緣集比丘僧，種種因緣呵責六群比丘言：「云何名比丘，無因無緣，彼無罪強為作擯？云何名比丘，處處作非法羯磨？一人擯一人、二人、三人、四人，二人擯二人、三人、四人、一人，三人擯三人、四人、一人、二人，四人擯四人。若比丘，一人擯一人，犯一突吉羅。一人擯二人，犯二突吉羅。一人擯三人，犯三突吉羅。一人擯四人，四突吉羅。二人擯二人，二突吉羅。二人擯三人，三突吉羅。二人擯四人，犯四突吉羅。三人擯一人，一突吉羅。三人擯三人，三突吉羅。三人擯四人，四突吉羅。三人擯一人，一突吉羅。三人擯二人，二突吉羅。四人擯四人，偷蘭遮。作破僧因緣故。一人擯一人，是非法羯磨，不應作。一人擯二人、三人、四人，是非法羯磨，不應作。二人擯二人、三人、四人、一人，是非法羯磨，不應作。三人擯三人、四人、一人、二人，是非法羯磨，不應作。四人擯四人，是非法羯磨，不應作。若一人擯一人，不成羯磨。一人擯二人、三人、四人，不成羯磨。二
【現代漢語翻譯】 現代漢語譯本： 他們回答說：『世尊！我們能夠忍受，能夠知足，能夠安樂地居住，乞食也不困難，在道路上行走也不會感到疲憊。』佛陀明知此事，卻還是問六群比丘：『你們在王舍城薩婆聚落，有沒有對比丘作出不見擯（Nibbana，涅槃，指不與某人交往的僧團懲罰）的羯磨（Karma，業，指行動或儀式）？』他們回答說：『確實有，世尊！』佛陀問：『因為什麼原因而擯罰？』他們回答說：『沒有原因，也沒有緣由，那比丘沒有罪過，卻強行為他作出擯罰。』佛陀因為這件事以及先前的種種因緣，召集比丘僧團，用各種理由呵責六群比丘說：『怎麼能稱為比丘，沒有原因，也沒有緣由，那比丘沒有罪過，卻強行為他作出擯罰？怎麼能稱為比丘，到處作出非法的羯磨？一個人擯罰一個人、兩個人、三個人、四個人，兩個人擯罰兩個人、三個人、四個人、一個人，三個人擯罰三個人、四個人、一個人、兩個人，四個人擯罰四個人。如果比丘，一個人擯罰一個人，就犯一個突吉羅（Dukkata，惡作，一種輕罪）。一個人擯罰兩個人，就犯兩個突吉羅。一個人擯罰三個人，就犯三個突吉羅。一個人擯罰四個人，就犯四個突吉羅。兩個人擯罰兩個人，就犯兩個突吉羅。兩個人擯罰三個人，就犯三個突吉羅。兩個人擯罰四個人，就犯四個突吉羅。三個人擯罰一個人，就犯一個突吉羅。三個人擯罰三個人，就犯三個突吉羅。三個人擯罰四個人，就犯四個突吉羅。三個人擯罰一個人，就犯一個突吉羅。三個人擯罰兩個人，就犯兩個突吉羅。四個人擯罰四個人，就犯偷蘭遮（Thullaccaya，粗罪，一種較重的罪）。這是製造破壞僧團的因緣。一個人擯罰一個人，這是非法的羯磨，不應該做。一個人擯罰兩個人、三個人、四個人，這是非法的羯磨，不應該做。兩個人擯罰兩個人、三個人、四個人、一個人，這是非法的羯磨，不應該做。三個人擯罰三個人、四個人、一個人、兩個人，這是非法的羯磨，不應該做。四個人擯罰四個人，這是非法的羯磨，不應該做。如果一個人擯罰一個人，羯磨不成立。一個人擯罰兩個人、三個人、四個人，羯磨不成立。』
【English Translation】 English version: They replied: 'Venerable One! We are able to endure, able to be content, able to live in peace, begging for food is not difficult, and walking on the road is not exhausting.' The Buddha, knowing this, still asked the group of six bhikkhus: 'In the village of Savatthi in Rajagaha, did you perform an act of exclusion (Nibbana, referring to a monastic punishment of non-association) against a bhikkhu (Karma, referring to action or ritual)?' They replied: 'Indeed, Venerable One!' The Buddha asked: 'For what reason was the exclusion performed?' They replied: 'For no reason, and without any cause; that bhikkhu was without fault, yet the exclusion was forcibly performed against him.' Because of this matter and previous causes, the Buddha assembled the community of bhikkhus and rebuked the group of six bhikkhus with various reasons, saying: 'How can you be called bhikkhus, without cause or reason, forcibly performing an act of exclusion against a bhikkhu who is without fault? How can you be called bhikkhus, performing unlawful acts everywhere? One person excludes one, two, three, or four people; two people exclude two, three, four, or one person; three people exclude three, four, one, or two people; four people exclude four people. If a bhikkhu, one person excludes one person, he commits one Dukkata (a minor offense). One person excludes two people, he commits two Dukkatas. One person excludes three people, he commits three Dukkatas. One person excludes four people, he commits four Dukkatas. Two people exclude two people, they commit two Dukkatas. Two people exclude three people, they commit three Dukkatas. Two people exclude four people, they commit four Dukkatas. Three people exclude one person, he commits one Dukkata. Three people exclude three people, they commit three Dukkatas. Three people exclude four people, they commit four Dukkatas. Three people exclude one person, he commits one Dukkata. Three people exclude two people, they commit two Dukkatas. Four people exclude four people, they commit a Thullaccaya (a grave offense). This is creating the cause for the destruction of the Sangha (monastic community). If one person excludes one person, this is an unlawful act, it should not be done. One person excludes two, three, or four people, this is an unlawful act, it should not be done. Two people exclude two, three, four, or one person, this is an unlawful act, it should not be done. Three people exclude three, four, one, or two people, this is an unlawful act, it should not be done. Four people exclude four people, this is an unlawful act, it should not be done. If one person excludes one person, the act is not valid. One person excludes two, three, or four people, the act is not valid.'
人擯二人、三人、四人、一人，不成羯磨。三人擯三人、四人、一人、二人，不成羯磨。四人擯四人，不成羯磨。可四眾作羯磨，是中四比丘成。可五眾作羯磨，是中五比丘成。可十眾作羯磨，是中十比丘成。可二十眾作羯磨，是中二十比丘成。若四眾可作羯磨，是中減四比丘作，是非法羯磨，不應作。若白衣作第四人，是非法羯磨，不應作。若沙彌、若非比丘、若外道、若不見擯人、不作擯人、惡邪不除擯人、不共住人、種種不共住人、自言犯重罪人、本白衣污比丘尼、不能男人、越濟人、殺父母人、殺阿羅漢、破僧、噁心出佛身血，如是人作第四人，是非法羯磨，不應作。可五眾作羯磨，減五比丘作者，是非法羯磨，不應作。若白衣作第五人，是非法羯磨，不應作。若沙彌、若非比丘、若外道、若不見擯人、不作擯人、惡邪不除擯人、不共住人、種種不共住人、自言犯重罪人、本白衣污比丘尼、不能男人、越濟人、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是人作第五人，是非法羯磨，不應作。可十眾作羯磨，減十眾作者，是非法羯磨，不應作。若白衣作第十人，是非法羯磨不應作。若沙彌、非比丘、若外道、不見擯人、不作擯人、惡邪不除擯人、不共住人、種種不共住人、自言犯重罪、本白衣污比丘尼人、
【現代漢語翻譯】 現代漢語譯本： 如果有人要驅擯二人、三人、四人、或一人，這不能構成羯磨（karma，業，行動）。三人驅擯三人、四人、一人、或二人，這也不能構成羯磨。四人驅擯四人，這也不能構成羯磨。如果可以用四位比丘（bhikkhu，男性出家人）組成的僧團來做羯磨，那麼這四位比丘必須都符合資格。如果可以用五位比丘組成的僧團來做羯磨，那麼這五位比丘必須都符合資格。如果可以用十位比丘組成的僧團來做羯磨，那麼這十位比丘必須都符合資格。如果可以用二十位比丘組成的僧團來做羯磨，那麼這二十位比丘必須都符合資格。如果可以用四位比丘組成的僧團來做羯磨，但實際參與的比丘少於四位，這是非法的羯磨，不應該進行。 如果讓在家居士作為第四位成員參與，這是非法的羯磨，不應該進行。如果讓沙彌（śrāmaṇera，小沙彌）、非比丘、外道、沒有見過被驅擯的人、不做驅擯的人、惡邪不除的人、不共住的人、各種不共住的人、自稱犯了重罪的人、原本是白衣玷污了比丘尼（bhikkhunī，女性出家人）的人、不能人道的男人、越濟人（身份不明）、殺害父母的人、殺害阿羅漢（arhat，已證悟者）的人、破壞僧團的人、惡意使佛陀（Buddha，覺悟者）流血的人，這樣的人作為第四位成員參與，這是非法的羯磨，不應該進行。如果可以用五位比丘組成的僧團來做羯磨，但實際參與的比丘少於五位，這是非法的羯磨，不應該進行。如果讓在家居士作為第五位成員參與，這是非法的羯磨，不應該進行。如果讓沙彌、非比丘、外道、沒有見過被驅擯的人、不做驅擯的人、惡邪不除的人、不共住的人、各種不共住的人、自稱犯了重罪的人、原本是白衣玷污了比丘尼的人、不能人道的男人、越濟人、殺害父母的人、殺害阿羅漢的人、破壞僧團的人、惡意使佛陀流血的人，這樣的人作為第五位成員參與，這是非法的羯磨，不應該進行。如果可以用十位比丘組成的僧團來做羯磨，但實際參與的人少於十位，這是非法的羯磨，不應該進行。如果讓在家居士作為第十位成員參與，這是非法的羯磨，不應該進行。如果讓沙彌、非比丘、外道、沒有見過被驅擯的人、不做驅擯的人、惡邪不除的人、不共住的人、各種不共住的人、自稱犯了重罪的人、原本是白衣玷污了比丘尼的人……
【English Translation】 English version: If someone is to be expelled, and there are two, three, four, or one person involved in the expulsion, it does not constitute a karma (action, deed). If three people expel three, four, one, or two people, it does not constitute a karma. If four people expel four people, it does not constitute a karma. If a sangha (community) of four bhikkhus (male monastic) can perform a karma, then all four bhikkhus must be qualified. If a sangha of five bhikkhus can perform a karma, then all five bhikkhus must be qualified. If a sangha of ten bhikkhus can perform a karma, then all ten bhikkhus must be qualified. If a sangha of twenty bhikkhus can perform a karma, then all twenty bhikkhus must be qualified. If a sangha of four bhikkhus can perform a karma, but the actual number of bhikkhus participating is less than four, it is an illegal karma and should not be performed. If a layperson is the fourth member participating, it is an illegal karma and should not be performed. If a śrāmaṇera (novice monk), a non-bhikkhu, a heretic, someone who has not seen the person being expelled, someone who does not perform the expulsion, someone whose evil views have not been removed, someone who does not live in harmony, various people who do not live in harmony, someone who claims to have committed a serious offense, someone who was originally a layperson who defiled a bhikkhunī (female monastic), an impotent man, a 'Yue Ji' person (unclear identity), someone who killed their parents, someone who killed an arhat (enlightened being), someone who broke the sangha, someone who maliciously drew blood from the Buddha (awakened one)'s body, if such a person is the fourth member participating, it is an illegal karma and should not be performed. If a sangha of five bhikkhus can perform a karma, but the actual number of bhikkhus participating is less than five, it is an illegal karma and should not be performed. If a layperson is the fifth member participating, it is an illegal karma and should not be performed. If a śrāmaṇera, a non-bhikkhu, a heretic, someone who has not seen the person being expelled, someone who does not perform the expulsion, someone whose evil views have not been removed, someone who does not live in harmony, various people who do not live in harmony, someone who claims to have committed a serious offense, someone who was originally a layperson who defiled a bhikkhunī, an impotent man, a 'Yue Ji' person, someone who killed their parents, someone who killed an arhat, someone who broke the sangha, someone who maliciously drew blood from the Buddha's body, if such a person is the fifth member participating, it is an illegal karma and should not be performed. If a sangha of ten bhikkhus can perform a karma, but the actual number of people participating is less than ten, it is an illegal karma and should not be performed. If a layperson is the tenth member participating, it is an illegal karma and should not be performed. If a śrāmaṇera, a non-bhikkhu, a heretic, someone who has not seen the person being expelled, someone who does not perform the expulsion, someone whose evil views have not been removed, someone who does not live in harmony, various people who do not live in harmony, someone who claims to have committed a serious offense, someone who was originally a layperson who defiled a bhikkhunī...
不能男人、越濟人、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是人作第十人，是非法羯磨，不應作。可二十眾作羯磨，減二十眾作者，是非法羯磨，不應作。若白衣作第二十人，是非法羯磨，不應作。若沙彌、非比丘、若外道、不見擯、不作擯、惡邪不除擯、不共住人、種種不共住人、自言犯重罪、本白衣污比丘尼、不能男人、越濟人、破內外道、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是人作第二十人，是非法羯磨，不應作。若可四眾作羯磨，減四比丘作者，不成羯磨。若可四眾作羯磨，若白衣作第四人，是非法羯磨，不成羯磨，不應作。若沙彌乃至噁心出佛身血人作第四人，是非法羯磨，不成羯磨，不應作。若五眾可作羯磨，減五比丘作者，不成羯磨。若可五眾作羯磨，若白衣作第五人，是非法，不成羯磨，不應作。若沙彌、非比丘、若外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、本白衣污比丘尼、不能男人、越濟人、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等人作第五人，是非法，不成羯磨，不應作。若可十眾作羯磨，減十眾作者，不成羯磨，不應作。若可十眾作羯磨，若白衣作第十人，是非法，不成羯磨，不應作。若沙彌、非比丘、若外道、不見擯、不作擯
【現代漢語翻譯】 現代漢語譯本： 如果不能行淫的男人、跨性別者、殺害父母、殺害阿羅漢（A luo han，已證得涅槃的聖人）、破壞僧團、惡意傷害佛陀身體出血的人，這樣的人作為羯磨（Jie mo，僧團的事務處理）中的第十人，這是非法的羯磨，不應該進行。 如果應該由二十位僧侶進行的羯磨，少於二十位僧侶進行，這是非法的羯磨，不應該進行。如果由在家居士作為第二十人，這是非法的羯磨，不應該進行。如果是沙彌（Sha mi，佛教出家沙彌）、非比丘（Bi qiu，受過具足戒的男性僧侶）、外道、未被驅擯者、不應被驅擯者、邪見未除擯者、不共住者、種種不共住者、自稱犯重罪者、原為在家居士玷污比丘尼（Bi qiu ni，受過具足戒的女性僧侶）者、不能行淫的男人、跨性別者、破壞內外道者、殺害父母者、殺害阿羅漢者、破壞僧團者、惡意傷害佛陀身體出血者，這樣的人作為第二十人，這是非法的羯磨，不應該進行。 如果應該由四位僧侶進行的羯磨，少於四位比丘進行，羯磨不成立。如果應該由四位僧侶進行的羯磨，由在家居士作為第四人，這是非法的羯磨，羯磨不成立，不應該進行。如果是沙彌乃至惡意傷害佛陀身體出血的人作為第四人，這是非法的羯磨，羯磨不成立，不應該進行。 如果五位僧侶可以進行的羯磨，少於五位比丘進行，羯磨不成立。如果應該由五位僧侶進行的羯磨，由在家居士作為第五人，這是非法的，羯磨不成立，不應該進行。如果是沙彌、非比丘、外道、未被驅擯者、不應被驅擯者、邪見未除擯者、不共住者、種種不共住者、自稱犯重罪者、原為在家居士玷污比丘尼者、不能行淫的男人、跨性別者、殺害父母者、殺害阿羅漢者、破壞僧團者、惡意傷害佛陀身體出血者，這樣的人作為第五人，這是非法的，羯磨不成立，不應該進行。 如果應該由十位僧侶進行的羯磨，少於十位僧侶進行，羯磨不成立，不應該進行。如果應該由十位僧侶進行的羯磨，由在家居士作為第十人，這是非法的，羯磨不成立，不應該進行。如果是沙彌、非比丘、外道、未被驅擯者、不應被驅擯者
【English Translation】 English version: If a man who is impotent, a transgender person, someone who has killed their father or mother, someone who has killed an Arhat (A luo han, a saint who has attained Nirvana), someone who has disrupted the Sangha (Buddhist monastic community), or someone who has maliciously caused a Buddha to bleed, such a person acting as the tenth person in a Karma (Jie mo, a monastic procedure), this is an unlawful Karma and should not be performed. If a Karma that should be performed by twenty monks is performed by fewer than twenty monks, this is an unlawful Karma and should not be performed. If a layperson acts as the twentieth person, this is an unlawful Karma and should not be performed. If it is a Shami (Sha mi, a novice monk), a non-Bhikshu (Bi qiu, a fully ordained male monk), a heretic, someone who has not been expelled, someone who should not be expelled, someone whose evil views have not been removed, someone who does not live in common, various people who do not live in common, someone who claims to have committed a serious offense, someone who was formerly a layperson who defiled a Bhikshuni (Bi qiu ni, a fully ordained female monk), a man who is impotent, a transgender person, someone who has destroyed internal and external paths, someone who has killed their father or mother, someone who has killed an Arhat, someone who has disrupted the Sangha, someone who has maliciously caused a Buddha to bleed, such a person acting as the twentieth person, this is an unlawful Karma and should not be performed. If a Karma that should be performed by four monks is performed by fewer than four Bhikshus, the Karma is not valid. If a Karma that should be performed by four monks has a layperson as the fourth person, this is an unlawful Karma, the Karma is not valid, and should not be performed. If a Shami or even someone who maliciously caused a Buddha to bleed acts as the fourth person, this is an unlawful Karma, the Karma is not valid, and should not be performed. If a Karma that can be performed by five monks is performed by fewer than five Bhikshus, the Karma is not valid. If a Karma that should be performed by five monks has a layperson as the fifth person, this is unlawful, the Karma is not valid, and should not be performed. If it is a Shami, a non-Bhikshu, a heretic, someone who has not been expelled, someone who should not be expelled, someone whose evil views have not been removed, someone who does not live in common, various people who do not live in common, someone who claims to have committed a serious offense, someone who was formerly a layperson who defiled a Bhikshuni, a man who is impotent, a transgender person, someone who has killed their father or mother, someone who has killed an Arhat, someone who has disrupted the Sangha, someone who has maliciously caused a Buddha to bleed, such a person acting as the fifth person, this is unlawful, the Karma is not valid, and should not be performed. If a Karma that should be performed by ten monks is performed by fewer than ten monks, the Karma is not valid and should not be performed. If a Karma that should be performed by ten monks has a layperson as the tenth person, this is unlawful, the Karma is not valid, and should not be performed. If it is a Shami, a non-Bhikshu, a heretic, someone who has not been expelled, someone who should not be expelled
、惡邪不除擯、不共住、種種不共住、自言犯重罪、本白衣污比丘尼、不能男人、越濟人、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等人作第十人，是非法，不成羯磨，不應作。若可二十眾作羯磨者，減二十比丘作羯磨，不成羯磨，不應作。若可二十僧作羯磨，若白衣作第二十人，是非法，不成羯磨，不應作。若沙彌、非比丘、若外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、本白衣污比丘尼、不能男人、越濟人、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等人作第二十人，是非法，羯磨不成，不應作。」
佛言：「從今別住人作第四人，不應作別住羯磨。若別住竟人作第四人，不應作別住羯磨。行摩那埵人作第四人，不應作別住羯磨。行摩那埵竟人作第四人，不應作別住羯磨。若不共住人作第四人，不應作別住羯磨。極少四清凈同見比丘，得作別住羯磨。從今若別住人作第四人，不應作摩那埵羯磨。若別住竟人作第四人，不應作摩那埵羯磨。行摩那埵人、行摩那埵竟人作第四人，不應作摩那埵羯磨。不共住人作第四人，不應作摩那埵羯磨。極少四清凈同見比丘，得作摩那埵羯磨。從今若別住人作第四人，不應作本日治羯磨。別住竟人作第四人，不應作本日治羯磨。若
【現代漢語翻譯】 現代漢語譯本： 佛說：'如果作惡、心懷邪念而不肯去除的人，被擯棄的人，不與僧團共住的人，種種原因不與僧團共住的人，自稱犯了重罪的人，原本是白衣（在家之人）玷污了比丘尼的人，沒有男效能力的人，越過（佛法）救度之人，殺害父親、殺害母親的人，殺害阿羅漢（Arahan）的人，破壞僧團的人，惡意傷害佛身出血的人，像這樣的人作為第十人，這是不合法的，羯磨（Karma）不會成立，不應該這樣做。如果本應由二十位僧人進行的羯磨，減少到不足二十位比丘進行羯磨，羯磨不會成立，不應該這樣做。如果本應由二十位僧人進行的羯磨，而由白衣作為第二十人，這是不合法的，羯磨不會成立，不應該這樣做。如果是沙彌（Śrāmaṇera）、非比丘、外道、未被擯棄者、不接受擯棄者、作惡心懷邪念而不肯去除者、不與僧團共住者、種種原因不與僧團共住者、自稱犯了重罪者、原本是白衣玷污了比丘尼者、沒有男效能力者、越過救度之人、殺害父親、殺害母親者、殺害阿羅漢者、破壞僧團者、惡意傷害佛身出血者，像這樣的人作為第二十人，這是不合法的，羯磨不會成立，不應該這樣做。'
佛說：'從今以後，正在別住期的人作為第四人，不應該進行別住羯磨。如果別住期已滿的人作為第四人，不應該進行別住羯磨。正在行摩那埵（Mānatta）的人作為第四人，不應該進行別住羯磨。行摩那埵期已滿的人作為第四人，不應該進行別住羯磨。不與僧團共住的人作為第四人，不應該進行別住羯磨。至少要有四位清凈且見解相同的比丘，才能進行別住羯磨。從今以後，如果正在別住期的人作為第四人，不應該進行摩那埵羯磨。如果別住期已滿的人作為第四人，不應該進行摩那埵羯磨。正在行摩那埵的人、行摩那埵期已滿的人作為第四人，不應該進行摩那埵羯磨。不與僧團共住的人作為第四人，不應該進行摩那埵羯磨。至少要有四位清凈且見解相同的比丘，才能進行摩那埵羯磨。從今以後，如果正在別住期的人作為第四人，不應該進行本日治羯磨。別住期已滿的人作為第四人，不應該進行本日治羯磨。如果
【English Translation】 English version: The Buddha said: 'If someone who does evil, harbors wicked thoughts and refuses to eliminate them, someone who has been expelled, someone who does not live with the Sangha (community), someone who does not live with the Sangha for various reasons, someone who claims to have committed a serious offense, someone who was originally a layman (a lay person) who defiled a Bhikkhuni (nun), someone who is not a man, someone who has transgressed the path of salvation, someone who has killed their father, someone who has killed their mother, someone who has killed an Arahan (Arhat), someone who has disrupted the Sangha, someone who maliciously caused the Buddha to bleed, if such a person acts as the tenth person, this is illegal, the Karma (Kamma) will not be established, and it should not be done. If the Karma should be performed by twenty monks, and it is reduced to less than twenty Bhikkhus performing the Karma, the Karma will not be established, and it should not be done. If the Karma should be performed by twenty monks, and a layman acts as the twentieth person, this is illegal, the Karma will not be established, and it should not be done. If it is a Śrāmaṇera (novice), a non-Bhikkhu, a heretic, someone who has not been expelled, someone who does not accept expulsion, someone who does evil and harbors wicked thoughts and refuses to eliminate them, someone who does not live with the Sangha, someone who does not live with the Sangha for various reasons, someone who claims to have committed a serious offense, someone who was originally a layman who defiled a Bhikkhuni, someone who is not a man, someone who has transgressed the path of salvation, someone who has killed their father, someone who has killed their mother, someone who has killed an Arahan, someone who has disrupted the Sangha, someone who maliciously caused the Buddha to bleed, if such a person acts as the twentieth person, this is illegal, the Karma will not be established, and it should not be done.'
The Buddha said: 'From now on, if a person who is currently undergoing separate residence acts as the fourth person, the separate residence Karma should not be performed. If a person who has completed the separate residence period acts as the fourth person, the separate residence Karma should not be performed. If a person who is currently undergoing Mānatta acts as the fourth person, the separate residence Karma should not be performed. If a person who has completed the Mānatta period acts as the fourth person, the separate residence Karma should not be performed. If a person who does not live with the Sangha acts as the fourth person, the separate residence Karma should not be performed. At least four pure Bhikkhus with the same views are required to perform the separate residence Karma. From now on, if a person who is currently undergoing separate residence acts as the fourth person, the Mānatta Karma should not be performed. If a person who has completed the separate residence period acts as the fourth person, the Mānatta Karma should not be performed. If a person who is currently undergoing Mānatta, a person who has completed the Mānatta period acts as the fourth person, the Mānatta Karma should not be performed. If a person who does not live with the Sangha acts as the fourth person, the Mānatta Karma should not be performed. At least four pure Bhikkhus with the same views are required to perform the Mānatta Karma. From now on, if a person who is currently undergoing separate residence acts as the fourth person, the Karma for treatment on that day should not be performed. If a person who has completed the separate residence period acts as the fourth person, the Karma for treatment on that day should not be performed. If
行摩那埵人作第四人，不應作本日治羯磨。行摩那埵竟人作第四人，不應作本日治羯磨。不共住人作第四人，不應作本日治羯磨。極少四清凈同見比丘，得作本日治羯磨。從今日若別住人作第二十人，不應作出罪羯磨。若別住竟人、若行摩那埵人、若行摩那埵竟人作第二十人，不應作出罪羯磨。若不共住人作第二十人，不應作出罪羯磨。極少二十清凈同見比丘，得作出罪羯磨。」佛語諸比丘：「清凈同見四比丘，是名眾僧。若五比丘清凈同見，是名眾僧。若十比丘清凈同見，是名眾僧。若二十比丘清凈同見，是名眾僧。是中四比丘清凈同見僧中，可如法作諸羯磨，除自恣羯磨、除受大戒羯磨、除出罪羯磨。是中五比丘清凈同見僧中，可如法作諸羯磨，除中國受大戒羯磨、除出罪羯磨。是中十比丘清凈同見僧中可如法作諸羯磨，除出罪羯磨。是中二十比丘清凈同見僧中，可如法作一切羯磨。」
爾時長老優波離問佛言：「世尊！頗有僧不如法作羯磨耶？」佛語優波離：「有五種僧：一者無慚愧僧；二者羺羊僧；三者別眾僧；四者清凈僧；五者真實僧。無慚愧僧者，破戒諸比丘，是名無慚愧僧。羺羊僧者，若比丘凡夫鈍根無智慧，如諸羺羊聚，在一處無所知，是諸比丘不知布薩、不知布薩羯磨、不知說戒、不知法會
【現代漢語翻譯】 現代漢語譯本： 如果正在進行摩那埵（manatva，一種懺悔程式）的比丘作為第四人，不應進行本日的治羯磨（治罪羯磨，一種僧團的決議）。如果摩那埵結束的比丘作為第四人，不應進行本日的治羯磨。如果不共住的比丘作為第四人，不應進行本日的治羯磨。至少要有四位清凈且見解相同的比丘，才能進行本日的治羯磨。從今天起，如果別住（單獨居住）的比丘作為第二十人，不應進行出罪羯磨（恢復戒律的羯磨）。如果別住結束的比丘、如果正在進行摩那埵的比丘、如果摩那埵結束的比丘作為第二十人，不應進行出罪羯磨。如果不共住的比丘作為第二十人，不應進行出罪羯磨。至少要有二十位清凈且見解相同的比丘，才能進行出罪羯磨。』 佛陀告訴諸位比丘：『清凈且見解相同的四位比丘，這稱為僧團。如果五位比丘清凈且見解相同，這稱為僧團。如果十位比丘清凈且見解相同，這稱為僧團。如果二十位比丘清凈且見解相同，這稱為僧團。在這之中，四位比丘清凈且見解相同的僧團中，可以如法地進行各種羯磨，除了自恣羯磨（僧團成員互相指出過失的羯磨）、除了受大戒羯磨（成為正式比丘的羯磨）、除了出罪羯磨。在這之中，五位比丘清凈且見解相同的僧團中，可以如法地進行各種羯磨，除了在中國受大戒羯磨、除了出罪羯磨。在這之中，十位比丘清凈且見解相同的僧團中，可以如法地進行各種羯磨，除了出罪羯磨。在這之中，二十位比丘清凈且見解相同的僧團中，可以如法地進行一切羯磨。』 當時，長老優波離（Upali，佛陀的弟子，以持戒精嚴著稱）問佛陀：『世尊！是否有僧團不如法地進行羯磨呢？』佛陀告訴優波離：『有五種僧團：第一種是無慚愧僧；第二種是羺羊僧（nuyangseng，比喻愚笨無知的僧團）；第三種是別眾僧（biezhong seng，指僧團分裂）；第四種是清凈僧；第五種是真實僧。無慚愧僧是指破戒的諸位比丘，這稱為無慚愧僧。羺羊僧是指那些凡夫、遲鈍、沒有智慧的比丘，就像一群羺羊聚集在一起，什麼都不知道，這些比丘不知道布薩（busa，每半月舉行的誦戒儀式）、不知道布薩羯磨、不知道說戒、不知道法會。
【English Translation】 English version: If a Bhikkhu (monk) undergoing Manatva (a period of penance) is the fourth person, the 'Adhikarana-samatha-kamma' (settlement of legal questions) should not be performed on that day. If a Bhikkhu who has completed Manatva is the fourth person, the 'Adhikarana-samatha-kamma' should not be performed on that day. If a Bhikkhu who does not live in common is the fourth person, the 'Adhikarana-samatha-kamma' should not be performed on that day. A minimum of four Bhikkhus who are pure and of the same view can perform the 'Adhikarana-samatha-kamma' on that day. From today onwards, if a Bhikkhu living separately is the twentieth person, the 'Abbhanakamma' (act of reinstatement) should not be performed. If a Bhikkhu who has completed separate residence, or a Bhikkhu undergoing Manatva, or a Bhikkhu who has completed Manatva is the twentieth person, the 'Abbhanakamma' should not be performed. If a Bhikkhu who does not live in common is the twentieth person, the 'Abbhanakamma' should not be performed. A minimum of twenty Bhikkhus who are pure and of the same view can perform the 'Abbhanakamma.' The Buddha said to the Bhikkhus: 'Four Bhikkhus who are pure and of the same view are called a Sangha (community). If five Bhikkhus are pure and of the same view, it is called a Sangha. If ten Bhikkhus are pure and of the same view, it is called a Sangha. If twenty Bhikkhus are pure and of the same view, it is called a Sangha. Among these, in a Sangha of four Bhikkhus who are pure and of the same view, various Kammas can be performed lawfully, except for the 'Pavarana-kamma' (invitation to be corrected), except for the 'Upasampada-kamma' (ordination), except for the 'Abbhanakamma'. Among these, in a Sangha of five Bhikkhus who are pure and of the same view, various Kammas can be performed lawfully, except for the 'Upasampada-kamma' in the central region, except for the 'Abbhanakamma'. Among these, in a Sangha of ten Bhikkhus who are pure and of the same view, various Kammas can be performed lawfully, except for the 'Abbhanakamma'. Among these, in a Sangha of twenty Bhikkhus who are pure and of the same view, all Kammas can be performed lawfully.' At that time, the Elder Upali (Upali, a disciple of the Buddha known for his strict adherence to the precepts) asked the Buddha: 'Venerable Sir! Is there a Sangha that performs Kammas unlawfully?' The Buddha said to Upali: 'There are five types of Sangha: the first is the Shameless Sangha; the second is the 'Nuyangseng' (Nuyangseng, metaphor for ignorant Sangha); the third is the Separate Group Sangha (Biezhong Seng, refers to a divided Sangha); the fourth is the Pure Sangha; the fifth is the True Sangha. The Shameless Sangha refers to those Bhikkhus who have broken the precepts; this is called the Shameless Sangha. The 'Nuyangseng' refers to those ordinary, dull, and unwise Bhikkhus, like a flock of 'Nuyang' sheep gathered together, knowing nothing. These Bhikkhus do not know the 'Uposatha' (Uposatha, a bi-monthly recitation of precepts), do not know the 'Uposatha-kamma', do not know the recitation of precepts, and do not know the Dharma assembly.
，是名羺羊僧。別眾僧者，若諸比丘一界內處處別作諸羯磨。清凈僧者，凡夫持戒人及凡夫勝者，是名清凈僧。真實僧者，學無學人，是名真實僧。是中前三種僧，能作非法羯磨；后二種不能作非法羯磨。」佛告優波離：「復有四種羯磨：非法羯磨、如法羯磨、別眾羯磨、和合羯磨。非法羯磨者，若白羯磨離白作，是名非法羯磨；若白二羯磨離白作者，是亦非法；復有作白不唱說羯磨是亦非法；若唱說羯磨不作白，是亦非法；若白四羯磨離白作者，是亦非法；若白已不三唱說羯磨，是亦非法；若三唱說羯磨不作白，是非法羯磨；若應與現前比尼與憶念比尼，是非法羯磨；應與憶念比尼與現前比尼，是非法羯磨；應與憶念比尼與不癡比尼，是非法羯磨。應與不癡比尼與現前比尼，是非法羯磨。應與不癡比尼與自言比尼，是非法羯磨。應與自言比尼與不癡比尼，是非法羯磨。應與自言比尼與實覓比尼，是非法羯磨。應與實覓比尼與自言比尼，是非法羯磨。應與實覓比尼與苦切羯磨，是非法羯磨。應與苦切羯磨與實覓比尼，是非法羯磨。應與苦切羯磨與依止羯磨，是非法羯磨。應與依止羯磨與苦切羯磨，是非法羯磨。應與依止羯磨與驅出羯磨，是非法羯磨。應與驅出羯磨與依止羯磨，是非法羯磨。應與驅出羯磨與下意羯磨，
【現代漢語翻譯】 現代漢語譯本： 『是名羺羊僧』（Seng，指像綿羊一樣隨波逐流的僧團）。『別眾僧』（Biezhong Seng，指僧團分裂）者，如果各位比丘在一個界限內，處處分別進行各種羯磨（Karma，業），就是別眾僧。『清凈僧』（Qingjing Seng，指清凈的僧團）者，凡夫持戒之人以及凡夫中的勝者，這叫做清凈僧。『真實僧』（Zhenshi Seng，指真實的僧團）者，有學之人以及無學之人，這叫做真實僧。這其中前三種僧團，能夠作出非法的羯磨；后兩種不能作出非法的羯磨。 佛告訴優波離（Upali）說：『又有四種羯磨：非法羯磨（Feifa Karma，指非法的業）、如法羯磨（Rufa Karma，指如法的業）、別眾羯磨（Biezhong Karma，指分裂僧團的業）、和合羯磨（Hehe Karma，指團結僧團的業）。非法羯磨者，如果白羯磨（Bai Karma，指通過宣告進行的羯磨）離開了宣告而進行，這叫做非法羯磨；如果白二羯磨（Bai'er Karma，指需要兩次宣告的羯磨）離開了宣告而進行，這也是非法；又有作宣告但不唱說羯磨，這也是非法；如果唱說羯磨但不作宣告，這也是非法；如果白四羯磨（Baisi Karma，指需要四次宣告的羯磨）離開了宣告而進行，這也是非法；如果宣告之後不三次唱說羯磨，這也是非法；如果三次唱說羯磨但不作宣告，這是非法羯磨；如果應該給予現前比尼（Xianqian Bini，指針對眼前發生的事件的調解方法）而給予憶念比尼（Yinian Bini，指通過回憶進行的調解方法），這是非法羯磨；應該給予憶念比尼而給予現前比尼，這是非法羯磨；應該給予憶念比尼而給予不癡比尼（Buchi Bini，指針對精神錯亂者的調解方法），這是非法羯磨。應該給予不癡比尼而給予現前比尼，這是非法羯磨。應該給予不癡比尼而給予自言比尼（Ziyan Bini，指根據自己陳述進行的調解方法），這是非法羯磨。應該給予自言比尼而給予不癡比尼，這是非法羯磨。應該給予自言比尼而給予實覓比尼（Shimi Bini，指通過調查事實進行的調解方法），這是非法羯磨。應該給予實覓比尼而給予自言比尼，這是非法羯磨。應該給予實覓比尼而給予苦切羯磨（Kuqie Karma，指嚴厲的羯磨），這是非法羯磨。應該給予苦切羯磨而給予實覓比尼，這是非法羯磨。應該給予苦切羯磨而給予依止羯磨（Yizhi Karma，指需要依靠的羯磨），這是非法羯磨。應該給予依止羯磨而給予苦切羯磨，這是非法羯磨。應該給予依止羯磨而給予驅出羯磨（Quchu Karma，指驅逐出僧團的羯磨），這是非法羯磨。應該給予驅出羯磨而給予依止羯磨，這是非法羯磨。應該給予驅出羯磨而給予下意羯磨（Xiayi Karma，指降低身份的羯磨），』
【English Translation】 English version: 'This is called a 'Rams' Sangha' (Nuna Yang Seng) (referring to a Sangha that drifts along like sheep). 'Separate Sangha' (Biezhong Seng) means that if the Bhikshus (monks) within a boundary separately perform various Karmas (Karma, actions), it is a separate Sangha. 'Pure Sangha' (Qingjing Seng) refers to ordinary people who uphold the precepts and the superior among ordinary people; this is called a pure Sangha. 'True Sangha' (Zhenshi Seng) refers to those who are still learning and those who have completed their learning; this is called a true Sangha. Among these, the first three types of Sangha can perform unlawful Karmas; the latter two cannot perform unlawful Karmas.' The Buddha told Upali: 'There are also four types of Karma: unlawful Karma (Feifa Karma), lawful Karma (Rufa Karma), divisive Karma (Biezhong Karma), and harmonious Karma (Hehe Karma). Unlawful Karma is when a Bai Karma (Bai Karma, a Karma performed through announcement) is performed without announcement; this is called unlawful Karma. If a Bai'er Karma (Bai'er Karma, a Karma requiring two announcements) is performed without announcement, this is also unlawful. Furthermore, if an announcement is made but the Karma is not recited, this is also unlawful. If the Karma is recited but no announcement is made, this is also unlawful. If a Baisi Karma (Baisi Karma, a Karma requiring four announcements) is performed without announcement, this is also unlawful. If, after the announcement, the Karma is not recited three times, this is also unlawful. If the Karma is recited three times but no announcement is made, this is unlawful Karma. If one should give Xianqian Bini (Xianqian Bini, a method of reconciliation for events happening in front of you) but gives Yinian Bini (Yinian Bini, a method of reconciliation through recollection), this is unlawful Karma. If one should give Yinian Bini but gives Xianqian Bini, this is unlawful Karma. If one should give Yinian Bini but gives Buchi Bini (Buchi Bini, a method of reconciliation for the mentally disordered), this is unlawful Karma. If one should give Buchi Bini but gives Xianqian Bini, this is unlawful Karma. If one should give Buchi Bini but gives Ziyan Bini (Ziyan Bini, a method of reconciliation based on one's own statement), this is unlawful Karma. If one should give Ziyan Bini but gives Buchi Bini, this is unlawful Karma. If one should give Ziyan Bini but gives Shimi Bini (Shimi Bini, a method of reconciliation through fact-finding), this is unlawful Karma. If one should give Shimi Bini but gives Ziyan Bini, this is unlawful Karma. If one should give Shimi Bini but gives Kuqie Karma (Kuqie Karma, a severe Karma), this is unlawful Karma. If one should give Kuqie Karma but gives Shimi Bini, this is unlawful Karma. If one should give Kuqie Karma but gives Yizhi Karma (Yizhi Karma, a Karma requiring reliance), this is unlawful Karma. If one should give Yizhi Karma but gives Kuqie Karma, this is unlawful Karma. If one should give Yizhi Karma but gives Quchu Karma (Quchu Karma, a Karma of expulsion from the Sangha), this is unlawful Karma. If one should give Quchu Karma but gives Yizhi Karma, this is unlawful Karma. If one should give Quchu Karma but gives Xiayi Karma (Xiayi Karma, a Karma of demotion),'
是非法羯磨。應與下意羯磨與驅出羯磨，是非法羯磨。應與下意羯磨與別住羯磨，是非法羯磨。應與別住羯磨與下意羯磨，是非法羯磨。應與別住羯磨與摩那埵羯磨，是非法羯磨。應與摩那埵羯磨與本日治羯磨，是非法羯磨。應與出罪羯磨與本日治羯磨，是非法羯磨。應與出罪羯磨與摩那埵羯磨，是非法羯磨。若僧種種事起，不如法、不如比尼、不如佛教斷，皆名非法。是名非法羯磨。
「如法羯磨者，若白羯磨用白作，是如法羯磨。若白二羯磨白已一唱，是如法羯磨。若白四羯磨白已三唱，是如法羯磨。若應與現前比尼與現前比尼，是如法羯磨。若應與憶念與憶念、應與不癡與不癡、應與自言治與自言治、應與實覓比尼與實覓比尼、應與苦切羯磨與苦切、應與依止羯磨與依止、應與下意羯磨與下意、應與驅出羯磨與驅出、應與別住羯磨與別住、應與摩那埵與摩那埵、應與本日治與本日治、應與出罪與出罪，是名如法羯磨。若僧中種種事起，如法、如比尼、如佛教斷，是名如法羯磨。
「別眾羯磨者，是羯磨中所須比丘，不和合一處、可與欲者不與欲、現前比丘遮成遮，是名別眾羯磨。復有別眾羯磨，是羯磨中所須比丘和合一處，可與欲者不與欲、現前比丘遮成遮，是名別眾羯磨。復有別眾羯磨，是羯磨
【現代漢語翻譯】 現代漢語譯本 非法羯磨（Adharma Karma）：應與下意羯磨（Avamāna-karma，降伏羯磨）與驅出羯磨（Pravāsana-karma，驅擯羯磨），是非法羯磨。應與下意羯磨與別住羯磨（Parivāsa-karma，別住懺罪羯磨），是非法羯磨。應與別住羯磨與下意羯磨，是非法羯磨。應與別住羯磨與摩那埵羯磨（Mānatva-karma，行摩那埵羯磨），是非法羯磨。應與摩那埵羯磨與本日治羯磨（Abhyutthāna-karma，出罪羯磨），是非法羯磨。應與出罪羯磨與本日治羯磨，是非法羯磨。應與出罪羯磨與摩那埵羯磨，是非法羯磨。若僧團中種種事件發生，不能如法、不如毗尼（Vinaya，戒律）、不如佛教導來決斷，都稱為非法。這稱為非法羯磨。
『如法羯磨（Dharma Karma）者，若白羯磨（Jñapti-karma，單白羯磨）用白作，是如法羯磨。若白二羯磨（Jñapti-dvitiya-karma，一白二羯磨）白已一唱，是如法羯磨。若白四羯磨（Jñapti-caturtha-karma，一白三羯磨）白已三唱，是如法羯磨。若應與現前毗尼（Sammukha-vinaya，現前毗尼）與現前毗尼，是如法羯磨。若應與憶念（Smṛti，憶念毗尼）與憶念、應與不癡（Amūḍha-vinaya，不癡毗尼）與不癡、應與自言治（Pratijñā-karaṇa，自言治罪）與自言治、應與實覓毗尼（Tattra-uttabaka，求實毗尼）與實覓毗尼、應與苦切羯磨（Tajjaniya-karma，呵責羯磨）與苦切、應與依止羯磨（Nissāraṇa-karma，舉罪羯磨）與依止、應與下意羯磨與下意、應與驅出羯磨與驅出、應與別住羯磨與別住、應與摩那埵與摩那埵、應與本日治與本日治、應與出罪與出罪，這稱為如法羯磨。若僧團中種種事件發生，如法、如毗尼、如佛教導來決斷，這稱為如法羯磨。
『別眾羯磨（Sangha-bheda-karma，破僧羯磨）者，是羯磨中所須比丘（Bhikṣu，出家男眾），不和合在一處、可以給與同意者不給與同意、現前比丘遮止卻強行通過，這稱為別眾羯磨。復有別眾羯磨，是羯磨中所須比丘和合在一處，可以給與同意者不給與同意、現前比丘遮止卻強行通過，這稱為別眾羯磨。復有別眾羯磨，是羯磨
【English Translation】 English version 'Adharma Karma (Unlawful Act): An Avamāna-karma (Act of Humiliation) should be combined with a Pravāsana-karma (Act of Banishment), this is an Adharma Karma. An Avamāna-karma should be combined with a Parivāsa-karma (Act of Penance), this is an Adharma Karma. A Parivāsa-karma should be combined with an Avamāna-karma, this is an Adharma Karma. A Parivāsa-karma should be combined with a Mānatva-karma (Act of Probation), this is an Adharma Karma. A Mānatva-karma should be combined with an Abhyutthāna-karma (Act of Reinstatement), this is an Adharma Karma. An Act of Reinstatement should be combined with an Abhyutthāna-karma, this is an Adharma Karma. An Act of Reinstatement should be combined with a Mānatva-karma, this is an Adharma Karma. If various matters arise in the Sangha (monastic community) and are not resolved according to the Dharma (teachings), not according to the Vinaya (monastic rules), and not according to the Buddha's teachings, all are called unlawful. This is called Adharma Karma.'
'Dharma Karma (Lawful Act): If a Jñapti-karma (Motion Karma) is performed using a motion, it is a Dharma Karma. If a Jñapti-dvitiya-karma (Motion with one Announcement Karma) is announced once after the motion, it is a Dharma Karma. If a Jñapti-caturtha-karma (Motion with three Announcements Karma) is announced three times after the motion, it is a Dharma Karma. If a Sammukha-vinaya (Presence Vinaya) should be given with a Presence Vinaya, it is a Dharma Karma. If a Smṛti (Remembrance Vinaya) should be given with Remembrance, if an Amūḍha-vinaya (Non-delusion Vinaya) should be given with Non-delusion, if a Pratijñā-karaṇa (Confession) should be given with Confession, if a Tattra-uttabaka (Truth-seeking Vinaya) should be given with Truth-seeking Vinaya, if a Tajjaniya-karma (Act of Censure) should be given with Censure, if a Nissāraṇa-karma (Act of Expulsion) should be given with Expulsion, if an Avamāna-karma should be given with Humiliation, if a Pravāsana-karma should be given with Banishment, if a Parivāsa-karma should be given with Penance, if a Mānatva should be given with Mānatva, if an Abhyutthāna should be given with Abhyutthāna, if an Act of Reinstatement should be given with Reinstatement, this is called Dharma Karma. If various matters arise in the Sangha and are resolved according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, this is called Dharma Karma.'
'Sangha-bheda-karma (Schismatic Act): In this Karma, the Bhikṣus (monks) required for the Karma are not assembled in one place, those who can give consent do not give consent, and the Bhikṣus present obstruct and force it through, this is called Sangha-bheda-karma. Furthermore, there is Sangha-bheda-karma where the Bhikṣus required for the Karma are assembled in one place, those who can give consent do not give consent, and the Bhikṣus present obstruct and force it through, this is called Sangha-bheda-karma. Furthermore, there is Sangha-bheda-karma where the Karma'
中所須比丘和合一處，可與欲者與欲、現前比丘遮成遮，是名別眾羯磨。
「和合羯磨者，所須比丘和合一處，可與欲者與欲、現前比丘能遮不遮，是名和合羯磨。」
長老優波離問佛：「何比丘遮可受？何比丘遮不可受？」佛言：「若僧如法作羯磨，是中有比丘遮，不應受；若白衣遮、若沙彌、若非比丘、若外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、本白衣污比丘尼、不能男人、越濟人、殺父、殺母、殺阿羅漢、破僧噁心出佛身血，如是等人遮，不應受；若界內人遮界外作羯磨，不應受；若界外人遮界內作羯磨，不應受；若在下人遮高處作羯磨，不應受；若在高處人遮下處作羯磨，不應受；若遮人不到作羯磨僧所、若到不乞聽、若破戒人遮，皆不應受；若破戒人心遮亦不應受，是名不應受。應受遮者，若僧作非法羯磨，是中有比丘遮，應受。若僧界內作非法羯磨界內比丘遮，應受。若遮比丘到僧所，乞聽已遮，應受。若持戒比丘遮，應受。是名應受。有諸比丘非法別眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。復有諸比丘，非法和合眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別
【現代漢語翻譯】 現代漢語譯本： 『別眾羯磨』是指，需要數量的比丘聚集在一處，可以允許想要授權的比丘授權，而現前的比丘可以進行遮止，這就叫做別眾羯磨（eka-samghakamma）。
『和合羯磨』是指，需要數量的比丘聚集在一處，可以允許想要授權的比丘授權，而現前的比丘能夠遮止或不遮止，這就叫做和合羯磨（samagga-kamma）。
長老優波離（Upali）問佛陀：『什麼樣的比丘的遮止可以接受？什麼樣的比丘的遮止不可以接受？』 佛陀說：『如果僧團如法地進行羯磨，其中有比丘進行遮止，這種遮止不應該被接受；如果是白衣（layman）遮止、沙彌（sramanera）遮止、非比丘遮止、外道（tirthika）遮止、未被擯出者遮止、未被執行擯罰者遮止、惡邪見未被去除者遮止、不共住者遮止、種種不共住者遮止、自稱犯了重罪者遮止、原本是白衣時玷污過比丘尼者遮止、不能行男事者遮止、越過濟度者遮止、殺父者遮止、殺母者遮止、殺阿羅漢（arhat）者遮止、懷著惡意分裂僧團者遮止、惡意使佛陀流血者遮止，像這樣的人的遮止，不應該被接受；如果在界內的人遮止在界外進行的羯磨，這種遮止不應該被接受；如果在界外的人遮止在界內進行的羯磨，這種遮止不應該被接受；如果在下方的人遮止在高處進行的羯磨，這種遮止不應該被接受；如果在高處的人遮止在下方進行的羯磨，這種遮止不應該被接受；如果遮止者沒有到達進行羯磨的僧團處、或者到達了卻沒有請求許可、或者破戒的人遮止，這些都不應該被接受；如果破戒的人心懷惡意地遮止，也不應該被接受，這些叫做不應該被接受的遮止。應該被接受的遮止是，如果僧團進行非法的羯磨，其中有比丘進行遮止，這種遮止應該被接受。如果僧團在界內進行非法的羯磨，界內的比丘進行遮止，這種遮止應該被接受。如果遮止的比丘到達僧團處，請求許可後進行遮止，這種遮止應該被接受。如果持戒的比丘遮止，這種遮止應該被接受。這些叫做應該被接受的遮止。有些比丘以非法的別眾羯磨擯罰比丘，有比丘僧團前來解決，（要辨別）非法別眾、非法和合眾、相似的法別眾、相似的法和合眾、如法的別眾、如法的和合眾。又有比丘，以非法的和合眾擯罰比丘，有比丘僧團前來解決，（要辨別）非法別眾、非法和合眾、相似的法別眾、相似的法和合眾、如法的別'
【English Translation】 English version: 'A separate assembly Kamma (eka-samghakamma)' is when the required number of bhikkhus are assembled in one place, those who wish to give consent may do so, and the bhikkhus present can make an objection; this is called a separate assembly Kamma.
'A harmonious assembly Kamma (samagga-kamma)' is when the required number of bhikkhus are assembled in one place, those who wish to give consent may do so, and the bhikkhus present can either object or not object; this is called a harmonious assembly Kamma.
The Elder Upali asked the Buddha: 'Which bhikkhu's objection is acceptable? Which bhikkhu's objection is unacceptable?' The Buddha said: 'If the Sangha is performing a Kamma lawfully, and there is a bhikkhu who objects, this objection should not be accepted; if a layman (layman) objects, a novice (sramanera) objects, a non-bhikkhu objects, a heretic (tirthika) objects, one who has not been expelled objects, one who has not been subjected to expulsion objects, one whose evil views have not been removed objects, one who does not live in common objects, one who lives in various forms of non-communion objects, one who claims to have committed a grave offense objects, one who as a layman defiled a bhikkhuni objects, one who is incapable of male functions objects, one who has transgressed the limits of ordination objects, one who has killed his father objects, one who has killed his mother objects, one who has killed an Arhat (arhat) objects, one who with malicious intent has caused a schism in the Sangha objects, one who has maliciously drawn blood from the Buddha objects, the objections of such people should not be accepted; if someone within the boundary objects to a Kamma performed outside the boundary, this objection should not be accepted; if someone outside the boundary objects to a Kamma performed inside the boundary, this objection should not be accepted; if someone below objects to a Kamma performed above, this objection should not be accepted; if someone above objects to a Kamma performed below, this objection should not be accepted; if the objector has not arrived at the place where the Sangha is performing the Kamma, or if having arrived, he has not asked for permission, or if a person who has broken the precepts objects, these should not be accepted; if a person who has broken the precepts objects with malicious intent, this also should not be accepted; these are called objections that should not be accepted. Objections that should be accepted are: if the Sangha is performing an unlawful Kamma, and there is a bhikkhu who objects, this objection should be accepted. If the Sangha is performing an unlawful Kamma within the boundary, and a bhikkhu within the boundary objects, this objection should be accepted. If the objecting bhikkhu arrives at the Sangha, and having asked for permission, objects, this objection should be accepted. If a bhikkhu who upholds the precepts objects, this objection should be accepted. These are called objections that should be accepted. Some bhikkhus expel a bhikkhu with an unlawful separate assembly Kamma, and a Sangha of bhikkhus comes to resolve the matter, (one must distinguish between) unlawful separate assembly, unlawful harmonious assembly, similar but unlawful separate assembly, similar but unlawful harmonious assembly, lawful separate assembly, lawful harmonious assembly. Again, some bhikkhus expel a bhikkhu with an unlawful harmonious assembly Kamma, and a Sangha of bhikkhus comes to resolve the matter, (one must distinguish between) unlawful separate assembly, unlawful harmonious assembly, similar but unlawful separate assembly, similar but unlawful'
眾、如法和合眾。復有諸比丘，似法別眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。復有諸比丘，似法和合眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。復有諸比丘僧，如法別眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。復有比丘僧，如法和合眾擯比丘，有比丘僧來解，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。」佛語優波離：「是中一眾，名真實作擯，所謂如法和合眾；一眾名真實解擯，所謂如法和合眾解。」(八法中瞻波法第三竟)◎
十誦律卷第三十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十一(五誦之三)
後秦北印度三藏弗若多羅譯
◎八法中般茶盧伽法第四(丹本云八法中苦切羯磨法第四之初)
佛在舍衛國。爾時舍衛國有二比丘：一名般茶、二盧伽，喜斗諍相言，共諸比丘斗諍相言已，知是斗諍比丘，便到其所言：「汝等決定堅持是事莫為他擊，汝等取勝，我當相助。」復語第二部言：「汝等決定堅持是事莫為他擊，汝等取勝，我當相助。」
【現代漢語翻譯】 現代漢語譯本 眾（samgha，僧團）、如法和合眾（dharmic and harmonious samgha）。又有比丘，以相似於佛法的方式，在別眾（separate assembly）中擯出比丘，有比丘僧團前來調解，（結果是）非法別眾（unlawful separate assembly）、非法和合眾（unlawful harmonious assembly）、似法別眾（seemingly lawful separate assembly）、似法和合眾（seemingly lawful harmonious assembly）、如法別眾（lawful separate assembly）、如法和合眾（lawful harmonious assembly）。又有比丘，以相似於佛法的方式，在和合眾中擯出比丘，有比丘僧團前來調解，（結果是）非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。又有比丘僧團，以如法的方式，在別眾中擯出比丘，有比丘僧團前來調解，（結果是）非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。又有比丘僧團，以如法的方式，在和合眾中擯出比丘，有比丘僧團前來調解，（結果是）非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。』佛陀告訴優波離（Upali）: 『這其中有一種眾，名為真實的擯出，就是如法和合眾；有一種眾，名為真實的解除擯出，就是如法和合眾的解除。』（八法中瞻波法第三完）
《十誦律》卷第三十 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第三十一（五誦之三）
後秦北印度三藏弗若多羅（Punyatara）譯
◎八法中般茶盧伽法第四（丹本云八法中苦切羯磨法第四之初）
佛陀在舍衛國（Sravasti）。當時舍衛國有兩位比丘：一名般茶（Bhanda）、二名盧伽（Luga），喜歡爭鬥相罵，與眾比丘爭鬥相罵后，知道哪些是喜歡爭鬥的比丘，便到他們那裡說：『你們一定要堅持這件事，不要被其他人擊敗，你們如果取勝，我當幫助你們。』又對第二派人說：『你們一定要堅持這件事，不要被其他人擊敗，你們如果取勝，我當幫助你們。』
【English Translation】 English version The Sangha (community), the Dharmic and harmonious Sangha. Furthermore, there are Bhikshus (monks) who, in a manner resembling the Dharma (teachings), expel a Bhikshu in a separate assembly. If a Sangha of Bhikshus comes to resolve this, (the results are) an unlawful separate assembly, an unlawful harmonious assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, a lawful separate assembly, and a lawful harmonious assembly. Furthermore, there are Bhikshus who, in a manner resembling the Dharma, expel a Bhikshu in a harmonious assembly. If a Sangha of Bhikshus comes to resolve this, (the results are) an unlawful separate assembly, an unlawful harmonious assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, a lawful separate assembly, and a lawful harmonious assembly. Furthermore, there is a Sangha of Bhikshus who, in a lawful manner, expel a Bhikshu in a separate assembly. If a Sangha of Bhikshus comes to resolve this, (the results are) an unlawful separate assembly, an unlawful harmonious assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, a lawful separate assembly, and a lawful harmonious assembly. Furthermore, there is a Sangha of Bhikshus who, in a lawful manner, expel a Bhikshu in a harmonious assembly. If a Sangha of Bhikshus comes to resolve this, (the results are) an unlawful separate assembly, an unlawful harmonious assembly, a seemingly lawful separate assembly, a seemingly lawful harmonious assembly, a lawful separate assembly, and a lawful harmonious assembly.』 The Buddha said to Upali: 『Among these assemblies, one is called a true expulsion, which is the lawful harmonious assembly; one is called a true resolution of expulsion, which is the resolution by the lawful harmonious assembly.』 (End of the Third on the Champa Law in the Eight Laws)
Vinaya in Ten Recitations, Scroll 30 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 31 (Third of the Five Recitations)
Translated by Punyatara, a Tripitaka master from Northern India of the Later Qin Dynasty
◎ Fourth on the Bhandaluga Law in the Eight Laws (The Dan version says: Beginning of the Fourth on the Harsh Karma Law in the Eight Laws)
The Buddha was in Sravasti. At that time, there were two Bhikshus in Sravasti: one named Bhanda and the other Luga, who liked to quarrel and argue. After quarreling and arguing with the Bhikshus, knowing which Bhikshus liked to quarrel, they went to them and said: 『You must firmly uphold this matter and not be defeated by others. If you win, I will help you.』 They also said to the second group: 『You must firmly uphold this matter and not be defeated by others. If you win, I will help you.』
以是因緣故，未破比丘便破，已破者不可和合，僧中未起事便起，已起事不可滅。是中有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，喜斗諍相言。知是斗諍比丘，便到其所言：『汝等決定堅持是事莫為他擊，汝等取勝，我當相助。』復語第二部言：『汝等決定堅持是事莫為他擊，汝等取勝，我當相助。』以是因緣故，未破比丘便破，已破者不可和合，未起事便起，已起事不可滅。」如是呵已向佛廣說。佛以是事集比丘僧，知而故問般茶盧伽比丘：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘，喜斗諍相言，知是斗諍相言便到其所言：『汝等決定堅持是事莫為他擊，汝等取勝，我當相助。』復語第二部言：『汝等決定堅持是事莫為他擊，汝等取勝，我當相助。』以是因緣故，未破比丘便破，已破者不可和合，僧中未起事便起，已起事不可滅。」如是呵已語諸比丘：「汝等與般茶盧伽比丘作苦切羯磨。若更有如是人者，亦應與作苦切羯磨。若比丘於三事中有犯，應與作苦切羯磨：若破戒、若破正見、若破威儀。復有三事應與作苦切羯磨：喜斗、喜諍、喜相言。有三種作苦切羯磨，非法非比尼：可破人不現前作、不先說其事作、不令憶念作。有三種如法：不可破人現
【現代漢語翻譯】 現代漢語譯本：因此因緣，尚未分裂的比丘僧團便發生分裂，已經分裂的無法和合，僧團中尚未發生爭端便引發爭端，已經發生的爭端無法平息。有些少欲知足、奉行頭陀行的比丘，聽到這些事心中不悅，斥責說：『怎麼能叫比丘呢，喜歡爭鬥吵鬧。』知道有爭鬥的比丘，便到他們那裡說：『你們一定要堅持這件事，不要被他人擊敗，你們如果獲勝，我當幫助你們。』又對另一方說：『你們一定要堅持這件事，不要被他人擊敗，你們如果獲勝，我當幫助你們。』因此因緣，尚未分裂的比丘僧團便發生分裂，已經分裂的無法和合，尚未發生爭端便引發爭端，已經發生的爭端無法平息。』這樣斥責之後，便向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知故問般茶盧伽（Paṇḍāluka）比丘：『你們真的做了這些事嗎？』回答說：『確實做了，世尊！』佛陀以種種因緣斥責說：『怎麼能叫比丘呢，喜歡爭鬥吵鬧，知道有爭鬥便到他們那裡說：『你們一定要堅持這件事，不要被他人擊敗，你們如果獲勝，我當幫助你們。』又對另一方說：『你們一定要堅持這件事，不要被他人擊敗，你們如果獲勝，我當幫助你們。』因此因緣，尚未分裂的比丘僧團便發生分裂，已經分裂的無法和合，僧團中尚未發生爭端便引發爭端，已經發生的爭端無法平息。』這樣斥責之後，告訴眾比丘：『你們要對般茶盧伽（Paṇḍāluka）比丘進行苦切羯磨（dukkaṭa-kamma，一種懲罰）。如果還有這樣的人，也應該對他進行苦切羯磨（dukkaṭa-kamma）。如果比丘在三件事上有違犯，應該對他進行苦切羯磨（dukkaṭa-kamma）：如果破戒、如果破正見、如果破威儀。又有三件事應該進行苦切羯磨（dukkaṭa-kamma）：喜歡爭鬥、喜歡爭論、喜歡吵鬧。有三種進行苦切羯磨（dukkaṭa-kamma）是不合法的、不符合比尼（vinaya，戒律）：對可以被破斥的人不在場時進行、不事先說明其事由而進行、不讓他憶念所犯之事而進行。有三種是如法的：不可破斥的人現
【English Translation】 English version: 'Because of this reason, bhikkhus (monks) who were not yet divided become divided, and those already divided cannot be reconciled; disputes that had not yet arisen in the Sangha (monastic community) arise, and disputes that have arisen cannot be extinguished. There are bhikkhus (monks) who are of few desires, content, and practice asceticism (dhutaṅga), who, upon hearing of these matters, are displeased and rebuke, saying: 『How can they be called bhikkhus (monks), delighting in quarrels and disputes?』 Knowing that there are bhikkhus (monks) in dispute, they go to them and say: 『You must definitely persist in this matter and not be defeated by others; if you are victorious, I will help you.』 Again, they say to the second group: 『You must definitely persist in this matter and not be defeated by others; if you are victorious, I will help you.』 Because of this reason, bhikkhus (monks) who were not yet divided become divided, and those already divided cannot be reconciled; disputes that had not yet arisen arise, and disputes that have arisen cannot be extinguished.』 Having rebuked in this way, they report the matter in detail to the Buddha. The Buddha, because of this matter, gathers the Sangha (monastic community) of bhikkhus (monks), and knowingly asks the bhikkhu (monk) Paṇḍāluka (name of a monk): 『Did you really do these things?』 He replies: 『Indeed, I did, Lord!』 The Buddha, with various reasons, rebukes, saying: 『How can they be called bhikkhus (monks), delighting in quarrels and disputes, knowing that there are disputes, they go to them and say: 『You must definitely persist in this matter and not be defeated by others; if you are victorious, I will help you.』 Again, they say to the second group: 『You must definitely persist in this matter and not be defeated by others; if you are victorious, I will help you.』 Because of this reason, bhikkhus (monks) who were not yet divided become divided, and those already divided cannot be reconciled; disputes that had not yet arisen in the Sangha (monastic community) arise, and disputes that have arisen cannot be extinguished.』 Having rebuked in this way, he tells the bhikkhus (monks): 『You should perform a dukkaṭa-kamma (a type of disciplinary action) against the bhikkhu (monk) Paṇḍāluka (name of a monk). If there are others like him, you should also perform a dukkaṭa-kamma (a type of disciplinary action) against them. If a bhikkhu (monk) has transgressed in three matters, a dukkaṭa-kamma (a type of disciplinary action) should be performed against him: if he has broken the precepts, if he has broken right view, if he has broken decorum. There are also three matters for which a dukkaṭa-kamma (a type of disciplinary action) should be performed: delighting in quarrels, delighting in disputes, delighting in arguments. There are three ways of performing a dukkaṭa-kamma (a type of disciplinary action) that are unlawful and not in accordance with the Vinaya (monastic code): performing it against a person who can be refuted when he is not present, performing it without first stating the matter, performing it without allowing him to recall the offense. There are three ways that are lawful: the person who cannot be refuted is present.'
前作、先說其事作、令憶念作。有三種可破：非法作、別眾作、人不現前作。有三種不可破：如法作、和合僧作、人現前作。有三種可破：非法作、別眾作、不先說其事作。有三種不可破：如法作、和合僧作、先說其事作。有三種可破：非法作、別眾作、不令憶念作。有三種不可破：如法作、和合僧作、令憶念作。復有三種非法非比尼可破：與不犯罪人作、與犯不可悔過作、與已悔過作。有三種如法不可破：為犯罪人作、為犯可悔過作、與未悔過作。有三種可破：不如法作、別眾作、與不犯罪作。有三種不可破：如法作、和合僧作、為犯罪作。有三種可破：非法作、別眾作、不為可悔過作。有三種不可破：如法作、和合僧作、為犯可悔過作。有三種可破：非法作、別眾作、與已悔過作。有三種不可破：如法作、和合僧作、與未悔過作。
「苦切羯磨法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是般茶盧伽比丘，喜斗諍相言，知是斗諍比丘，便到其所言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」復語第二部比丘言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」以是因緣故，未破比丘便破，已破者不可和合，僧中未起事便起，已起事不可滅。若僧時到僧忍聽，僧與般茶盧伽比丘作苦切羯磨，
【現代漢語翻譯】 現代漢語譯本 前作（事先準備）、先說其事作（事先說明情況）、令憶念作（提醒注意）。有三種可破（可以被推翻）：非法作（不符合戒律的）、別眾作（由不合資格的僧團所作）、人不現前作（當事人不在場的情況下所作）。有三種不可破（不能被推翻）：如法作（符合戒律的）、和合僧作（由和合的僧團所作）、人現前作（當事人在場的情況下所作）。 有三種可破：非法作、別眾作、不先說其事作（沒有事先說明情況）。有三種不可破：如法作、和合僧作、先說其事作。 有三種可破：非法作、別眾作、不令憶念作（沒有提醒注意）。有三種不可破：如法作、和合僧作、令憶念作。 復有三種非法非比尼可破（不符合戒律和毗奈耶，可以被推翻）：與不犯罪人作（對沒有犯罪的人所作）、與犯不可悔過作（對犯了不可懺悔之罪的人所作）、與已悔過作（對已經懺悔的人所作）。有三種如法不可破（符合戒律，不能被推翻）：為犯罪人作（為犯罪的人所作）、為犯可悔過作（為犯了可以懺悔之罪的人所作）、與未悔過作（對尚未懺悔的人所作）。 有三種可破：不如法作、別眾作、與不犯罪作。有三種不可破：如法作、和合僧作、為犯罪作。 有三種可破：非法作、別眾作、不為可悔過作（不為犯了可以懺悔之罪的人所作）。有三種不可破：如法作、和合僧作、為犯可悔過作。 有三種可破：非法作、別眾作、與已悔過作。有三種不可破：如法作、和合僧作、與未悔過作。 『苦切羯磨法（excommunication karma）：一心和合僧（一心和合的僧團），一比丘僧中唱言：『大德僧聽（尊敬的僧團請聽）！是般茶盧伽比丘（Bhandaluka Bhikkhu），喜斗諍相言（喜歡爭鬥和爭吵），知是斗諍比丘（知道他是喜歡爭鬥的比丘），便到其所言（就到他那裡說）：『汝等堅持是事莫為他擊（你們堅持這件事不要被其他人打敗），汝等取勝，我當相助（你們如果勝利，我將幫助你們）。』復語第二部比丘言（又對另一派比丘說）：『汝等堅持是事莫為他擊，汝等取勝，我當相助。』以是因緣故（因為這個原因），未破比丘便破（未被離間的比丘就被離間），已破者不可和合（已經被離間的無法和合），僧中未起事便起（僧團中未發生的事情就發生了），已起事不可滅（已經發生的事情無法平息）。若僧時到僧忍聽（如果僧團認為時機已到並允許），僧與般茶盧伽比丘作苦切羯磨（僧團就給予Bhandaluka Bhikkhu苦切羯磨）。』
【English Translation】 English version Preliminary action, stating the matter beforehand, causing remembrance. There are three types that can be overturned: unlawful action, action by a separate assembly, action when the person is not present. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, action when the person is present. There are three types that can be overturned: unlawful action, action by a separate assembly, action without stating the matter beforehand. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, action with stating the matter beforehand. There are three types that can be overturned: unlawful action, action by a separate assembly, action without causing remembrance. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, action with causing remembrance. Furthermore, there are three types of unlawful and non-Vinaya actions that can be overturned: acting with a person who has not committed an offense, acting with a person who has committed an unpardonable offense, acting with a person who has already repented. There are three types of lawful actions that cannot be overturned: acting for a person who has committed an offense, acting for a person who has committed a pardonable offense, acting with a person who has not yet repented. There are three types that can be overturned: unlawful action, action by a separate assembly, acting with a person who has not committed an offense. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, acting for a person who has committed an offense. There are three types that can be overturned: unlawful action, action by a separate assembly, not acting for a person who has committed a pardonable offense. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, acting for a person who has committed a pardonable offense. There are three types that can be overturned: unlawful action, action by a separate assembly, acting with a person who has already repented. There are three types that cannot be overturned: lawful action, action by a harmonious Sangha, acting with a person who has not yet repented. 『The Excommunication Karma (bitter action): The Sangha, united in one mind, one bhikkhu (monk) announces in the Sangha: 『Venerable Sangha, listen! This Bhandaluka Bhikkhu (Bhandaluka Bhikkhu), enjoys quarreling and contention, knowing that he is a contentious bhikkhu, goes to them and says: 『You uphold this matter, do not be defeated by others, if you are victorious, I will assist you.』 He then says to the bhikkhus of the second faction: 『You uphold this matter, do not be defeated by others, if you are victorious, I will assist you.』 Because of this reason, bhikkhus who were not divided become divided, those who are already divided cannot be reconciled, matters that have not arisen in the Sangha arise, matters that have arisen cannot be extinguished. If the Sangha deems it the right time and consents, the Sangha will impose the Excommunication Karma on Bhandaluka Bhikkhu.』
隨汝般茶盧伽比丘幾時作不清凈行惡口不止，隨爾所時僧與汝等作苦切羯磨。是名白。』如是白四羯磨。『僧與般茶盧伽比丘作苦切羯磨竟，僧忍，默然故，是事如是持！』得苦切羯磨比丘行法者，是比丘不應與他受大戒；不應受他依止；不得畜沙彌；不得受教誡比丘尼羯磨，若先受不應教誡。不應重犯苦切羯磨罪、不應作相似罪、不應作過是罪、不應呵諸羯磨、不應呵作羯磨人、不應出清凈比丘過罪、不應從他乞聽、不應言：『我當出汝罪。』不應遮布薩自恣、不應違逆清凈比丘，應折伏心如法恭敬。若不如是法行者，盡形不得離是苦切羯磨。」
即時諸比丘，受佛教小卻一面，與般茶盧伽比丘作苦切羯磨。般茶盧伽比丘，得苦切羯磨已，心悔折伏恭敬柔軟，從僧乞解苦切羯磨。諸比丘以是事白佛。佛語諸比丘：「若般茶盧伽心悔折伏，僧應與解。若更有如是人者，亦應與解。若比丘不如法行，僧不應與解苦切羯磨。若與他受大戒、與他作依止畜沙彌、若受教誡比丘尼羯磨、若教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若呵羯磨、若呵羯磨人、若從他乞聽出清凈比丘罪、若言：『我當出汝罪。』若遮說布薩自恣、違逆清凈比丘、不心悔折伏不柔軟，不應與解。若如法行，僧應與解苦切羯磨。不與他受
【現代漢語翻譯】 現代漢語譯本： 『隨你般茶盧伽（Pāṇḍalohitaka）比丘什麼時候做出不清凈的行為，惡語不停，僧團就應當對你執行苦切羯磨（ukkhittakakamma）。這是宣告。』這樣宣告四次羯磨。『僧團已經對般茶盧伽比丘執行了苦切羯磨，僧團認可，因為大家保持沉默，此事就這樣決定！』受到苦切羯磨的比丘應當遵守的規定是：這位比丘不應該為他人授具足戒；不應該接受他人的依止；不得蓄養沙彌；不得接受教誡比丘尼的羯磨，如果先前接受了，現在不應該教誡。不應該重犯苦切羯磨的罪行，不應該做出相似的罪行，不應該做出超過此罪的罪行，不應該呵斥各種羯磨，不應該呵斥執行羯磨的人，不應該揭露清凈比丘的過失，不應該向他人乞求聽聞，不應該說：『我將揭露你的罪行。』不應該阻止布薩（uposatha）和自恣（pavāraṇā），不應該違逆清凈的比丘，應當折伏內心，如法恭敬。如果不這樣依法行事，終身不得解除這個苦切羯磨。』 當時，眾比丘接受了佛陀的教導，稍微退到一邊，對般茶盧伽比丘執行了苦切羯磨。般茶盧伽比丘受到苦切羯磨后，內心後悔，折伏恭敬，變得柔順，向僧團請求解除苦切羯磨。眾比丘將此事稟告佛陀。佛陀告訴眾比丘：『如果般茶盧伽內心後悔，折伏，僧團應當為他解除。如果還有像這樣的人，也應當為他解除。如果比丘不如法行事，僧團不應當為他解除苦切羯磨。如果為他人授具足戒、為他人作依止、蓄養沙彌、接受教誡比丘尼的羯磨、教誡比丘尼、重犯戒、做出相似的罪行、做出超過此罪的罪行、呵斥羯磨、呵斥執行羯磨的人、向他人乞求聽聞揭露清凈比丘的罪行、說：『我將揭露你的罪行。』阻止說布薩和自恣、違逆清凈比丘、不內心後悔折伏不柔順，不應當為他解除。如果如法行事，僧團應當為他解除苦切羯磨。不為他人授
【English Translation】 English version: 'Whenever you, the monk Pāṇḍalohitaka (Pāṇḍalohitaka, name of a monk), engage in impure conduct and your abusive language does not cease, the Sangha (community of monks) should impose upon you the Ukkhittakakamma (ukkhittakakamma, act of suspension). This is the announcement.' Thus, announce the Kamma (Kamma, a formal act of the Sangha) four times. 'The Sangha has imposed the Ukkhittakakamma upon the monk Pāṇḍalohitaka; the Sangha approves, because they remain silent; thus, this matter is decided!' The rules of conduct for a monk who has received the Ukkhittakakamma are as follows: This monk should not confer higher ordination on others; he should not accept dependence from others; he must not keep a novice; he must not accept the Kamma of instructing nuns, and if he has previously accepted it, he should not now instruct. He should not repeat the offense for which the Ukkhittakakamma was imposed, he should not commit similar offenses, he should not commit offenses greater than this, he should not criticize the various Kammas, he should not criticize those who perform the Kammas, he should not reveal the faults of pure monks, he should not beg to hear from others, he should not say: 'I will reveal your faults.' He should not prevent the Uposatha (uposatha, day of observance) and Pavāraṇā (pavāraṇā, invitation), he should not oppose pure monks, he should subdue his mind and respectfully follow the Dharma (teachings). If he does not conduct himself in accordance with the Dharma, he may not be released from this Ukkhittakakamma for the rest of his life.' At that time, the monks, having received the Buddha's teaching, stepped aside slightly and imposed the Ukkhittakakamma upon the monk Pāṇḍalohitaka. After the monk Pāṇḍalohitaka received the Ukkhittakakamma, he repented in his heart, subdued himself, became respectful and gentle, and requested the Sangha to lift the Ukkhittakakamma. The monks reported this matter to the Buddha. The Buddha told the monks: 'If Pāṇḍalohitaka repents in his heart and is subdued, the Sangha should release him. If there are others like this, they should also be released. If a monk does not conduct himself in accordance with the Dharma, the Sangha should not release him from the Ukkhittakakamma. If he confers higher ordination on others, accepts dependence from others, keeps a novice, accepts the Kamma of instructing nuns, instructs nuns, repeats the offense, commits similar offenses, commits offenses greater than this, criticizes the Kammas, criticizes those who perform the Kammas, begs to hear from others to reveal the faults of pure monks, says: 'I will reveal your faults,' prevents the saying of the Uposatha and Pavāraṇā, opposes pure monks, does not repent in his heart, is not subdued, and is not gentle, he should not be released. If he conducts himself in accordance with the Dharma, the Sangha should release him from the Ukkhittakakamma. Not conferring on others
大戒、不與他作依止、不畜沙彌、不受教誡比丘尼。若已羯磨，不教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不從他乞聽、不出清凈比丘罪、不言：『我當出汝罪。』不遮布薩自恣、不違逆清凈比丘。若心悔折伏柔軟，應與解苦切羯磨。解苦切羯磨法者，一心和合僧，般茶盧伽比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧念！我般茶盧伽比丘，喜斗諍相言，知是斗諍相言比丘，便到其所言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」復語第二部比丘言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」以是因緣故，未破比丘便破，已破者不可和合，僧中未起事便起，已起事不可滅，故僧與我等作苦切羯磨。我等得苦切羯磨，心悔折伏，今從僧乞解苦切羯磨。我等般茶盧伽比丘，今心悔折伏，僧憐愍故，與我等解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是般茶盧伽比丘，喜斗諍相言，知是斗諍比丘，便到其所言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」復語第二部比丘言：「汝等堅持是事莫為他擊，汝等取勝，我當相助。」以是因緣故，未破比丘便破，已破者不可和合，僧中未起事便起，已起事不可滅，故僧與作苦切羯磨。
【現代漢語翻譯】 現代漢語譯本： 不得受大戒，不得接受他人依止，不得蓄養沙彌，不得接受教誡比丘尼（Bhikshuni，受過具足戒的尼姑）。如果已經進行了羯磨（Karma，佛教中的一種儀式或行為），則不得教誡比丘尼，不得再犯同樣的罪，不得犯相似的罪，不得犯比這更嚴重的罪，不得誹謗羯磨，不得誹謗執行羯磨的人，不得向他人乞求聽聞（秘密），不得揭露清凈比丘的罪過，不得說：『我將消除你的罪過。』不得阻止布薩（Posadha，每半月舉行的誦戒儀式）和自恣（Pravāraṇa，僧眾于雨季安居結束時互相檢舉過失的儀式），不得違逆清凈的比丘。如果內心後悔，並且已經降伏了煩惱，變得柔順，就應該為他解除苦切羯磨。 解除苦切羯磨的方法是：一心和合的僧團，般茶盧伽（Paṇḍalohita）比丘從座位上起身，袒露右肩，脫掉鞋子，右膝跪地，合掌，這樣說：『尊敬的僧團請聽！我般茶盧伽比丘，喜歡爭鬥，挑撥離間，知道有爭鬥的比丘，就到他們那裡說：「你們堅持這件事，不要被他人擊敗，你們取得勝利，我將幫助你們。」又對另一派比丘說：「你們堅持這件事，不要被他人擊敗，你們取得勝利，我將幫助你們。」因為這個緣故，未破裂的比丘團體被我破壞，已經破裂的無法和合，僧團中未發生的事情被我挑起，已經發生的事情無法平息，所以僧團對我等作了苦切羯磨。我等受到苦切羯磨后，內心後悔，已經降伏煩惱，現在向僧團乞求解除苦切羯磨。我等般茶盧伽比丘，現在內心後悔，已經降伏煩惱，希望僧團憐憫，為我等解除苦切羯磨。」』第二次、第三次也像這樣乞求。這時，一位比丘在僧團中唱言：『尊敬的僧團請聽！這位般茶盧伽比丘，喜歡爭鬥，挑撥離間，知道有爭鬥的比丘，就到他們那裡說：「你們堅持這件事，不要被他人擊敗，你們取得勝利，我將幫助你們。」又對另一派比丘說：「你們堅持這件事，不要被他人擊敗，你們取得勝利，我將幫助你們。」因為這個緣故，未破裂的比丘團體被他破壞，已經破裂的無法和合，僧團中未發生的事情被他挑起，已經發生的事情無法平息，所以僧團對他作了苦切羯磨。
【English Translation】 English version: He should not receive the Great Precepts, should not accept dependence on others, should not keep a Śrāmaṇera (novice monk), and should not receive instruction from a Bhikshuni (fully ordained nun). If Karma (a Buddhist ritual or action) has already been performed, he should not instruct Bhikshunis, should not repeat the same offense, should not commit a similar offense, should not commit an offense greater than this, should not criticize the Karma, should not criticize the person performing the Karma, should not beg to listen (to secrets) from others, should not reveal the offenses of pure Bhikshus, and should not say: 'I will remove your offenses.' He should not prevent Posadha (bi-monthly recitation of precepts) and Pravāraṇa (end of rainy season retreat ceremony where monks confess faults), and should not oppose pure Bhikshus. If he is repentant and has subdued his afflictions, becoming gentle, then he should be released from the Tajjaniya Karma (censure karma). The method for releasing the Tajjaniya Karma is as follows: The Sangha (monastic community) is of one mind and in harmony. The Bhikshu Paṇḍalohita (name of a monk) rises from his seat, bares his right shoulder, removes his sandals, kneels on his right knee, and joins his palms, saying: 'Venerable Sangha, please listen! I, the Bhikshu Paṇḍalohita, enjoy quarreling and instigating disputes. Knowing that there are Bhikshus in conflict, I go to them and say: "You must persist in this matter and not be defeated by others. If you are victorious, I will help you." And I say to the other side of Bhikshus: "You must persist in this matter and not be defeated by others. If you are victorious, I will help you." Because of this reason, Bhikshus who were not yet divided have been divided by me, and those who were already divided cannot be reconciled. Matters that had not yet arisen in the Sangha have been stirred up by me, and matters that had already arisen cannot be extinguished. Therefore, the Sangha has imposed the Tajjaniya Karma upon me. Having received the Tajjaniya Karma, I am repentant and have subdued my afflictions. Now I ask the Sangha to release me from the Tajjaniya Karma. I, the Bhikshu Paṇḍalohita, am now repentant and have subdued my afflictions. I hope that the Sangha will have compassion and release me.' He asks in this way a second and third time. At that time, one Bhikshu announces in the Sangha: 'Venerable Sangha, please listen! This Bhikshu Paṇḍalohita enjoys quarreling and instigating disputes. Knowing that there are Bhikshus in conflict, he goes to them and says: "You must persist in this matter and not be defeated by others. If you are victorious, I will help you." And he says to the other side of Bhikshus: "You must persist in this matter and not be defeated by others. If you are victorious, I will help you." Because of this reason, Bhikshus who were not yet divided have been divided by him, and those who were already divided cannot be reconciled. Matters that had not yet arisen in the Sangha have been stirred up by him, and matters that had already arisen cannot be extinguished. Therefore, the Sangha has imposed the Tajjaniya Karma upon him.'
是般茶盧伽比丘，得苦切羯磨故，心悔折伏，今從僧乞解苦切羯磨。若僧時到僧忍聽，僧般茶盧伽比丘解苦切羯磨。是名白。』如是白四羯磨。『僧與般茶盧伽比丘解苦切羯磨竟，僧忍，默然故，是事如是持。』」◎
◎佛在舍衛國。爾時施越比丘，數數犯罪、數數悔過，無有齊限。諸比丘以是事白佛，佛語諸比丘：「汝等與施越比丘作依止羯磨。若更有如是比丘，亦應與作依止羯磨。」佛言：「比丘三事中有犯，應與作依止羯磨：若破戒、若破見、若破威儀。復有三種：喜斗、喜諍、喜相言。有三種作依止羯磨非法非比尼：可破人不現前作、不先說其罪作、不令憶念作。有三種作依止羯磨如法如比尼：不可破人現前作、先說其罪作、令憶念作。有三種可破：非法作、別眾作、人不現前作。有三種不可破：如法作、和合眾作、人現前作。有三種可破：非法作、別眾作、不先說其罪作。有三種不可破：如法作、和合僧作、先說其罪作。有三種可破：非法作、別眾作、不令憶念作。有三種不可破：如法作、和合僧作、令憶念作。有三種可破：與不犯罪作、為不可悔過作、與已悔過作。有三種不可破：為犯作、為可悔過作、與未悔過作。有三種可破：非法作、別眾作、與不犯作。有三種不可破：如法作、和合僧作、為
【現代漢語翻譯】 現代漢語譯本： 『般茶盧伽（Pancaluka）比丘，因為受到嚴厲的羯磨（業，Karma）懲罰，內心懊悔折服，現在向僧團請求解除嚴厲的羯磨。如果僧團時機已到，僧團願意聽取，僧團為般茶盧伽比丘解除嚴厲的羯磨。這稱為白。』這樣進行四次羯磨宣告。『僧團已經為般茶盧伽比丘解除了嚴厲的羯磨，僧團認可，因為默然，這件事就這樣執行。』
佛陀在舍衛國（Sravasti）。當時，施越（Sreyas）比丘屢次犯戒、屢次懺悔，沒有止境。眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『你們應當為施越比丘進行依止羯磨（Nissaya Karma）。如果還有像這樣的比丘，也應當為他們進行依止羯磨。』佛陀說：『比丘在三種情況下有犯戒行為，應當為他們進行依止羯磨：如果破戒、如果破見、如果破威儀。』又有三種情況：喜歡爭鬥、喜歡爭論、喜歡相互指責。有三種進行依止羯磨的方式是非法的、不符合比尼（Vinaya，戒律）：可以被破斥的人不在場時進行、不事先說明其罪行而進行、不讓他憶念罪行而進行。有三種進行依止羯磨的方式是如法的、符合比尼：不可被破斥的人在場時進行、事先說明其罪行而進行、讓他憶念罪行而進行。有三種情況是可以被破斥的：非法進行、個別僧團進行、當事人不在場時進行。有三種情況是不可被破斥的：如法進行、和合僧團進行、當事人在場時進行。有三種情況是可以被破斥的：非法進行、個別僧團進行、不事先說明其罪行而進行。有三種情況是不可被破斥的：如法進行、和合僧團進行、事先說明其罪行而進行。有三種情況是可以被破斥的：非法進行、個別僧團進行、不讓他憶念罪行而進行。有三種情況是不可被破斥的：如法進行、和合僧團進行、讓他憶念罪行而進行。有三種情況是可以被破斥的：為沒有犯罪的人進行、為不可懺悔的罪行進行、為已經懺悔過的罪行進行。有三種情況是不可被破斥的：為犯戒的人進行、為可以懺悔的罪行進行、為尚未懺悔的罪行進行。有三種情況是可以被破斥的：非法進行、個別僧團進行、為沒有犯罪的人進行。有三種情況是不可被破斥的：如法進行、和合僧團進行、為犯戒
【English Translation】 English version: 'The Bhikkhu Pancaluka, because he has received severe Karma punishment, is repentant and subdued in his heart, now requests the Sangha to lift the severe Karma. If the Sangha deems it the right time, may the Sangha listen, may the Sangha lift the severe Karma for the Bhikkhu Pancaluka. This is called the announcement.' Thus, make four Karma announcements. 'The Sangha has lifted the severe Karma for the Bhikkhu Pancaluka, the Sangha approves, because of silence, this matter is thus carried out.'"
The Buddha was in Sravasti. At that time, the Bhikkhu Sreyas repeatedly violated the precepts and repeatedly repented, without end. The Bhikkhus reported this matter to the Buddha, and the Buddha told the Bhikkhus: 'You should perform the Nissaya Karma (dependence karma) for the Bhikkhu Sreyas. If there are other Bhikkhus like this, you should also perform the Nissaya Karma for them.' The Buddha said: 'If a Bhikkhu commits offenses in three matters, the Nissaya Karma should be performed for them: if they break the precepts, if they break the views, if they break the decorum.' There are also three situations: liking to fight, liking to argue, liking to blame each other. There are three ways of performing Nissaya Karma that are illegal and not in accordance with the Vinaya (discipline): performing it when the person who can be refuted is not present, performing it without first stating their offenses, performing it without making them remember their offenses. There are three ways of performing Nissaya Karma that are legal and in accordance with the Vinaya: performing it when the person who cannot be refuted is present, stating their offenses beforehand, making them remember their offenses. There are three situations in which it can be refuted: performing it illegally, performing it by a separate Sangha, performing it when the person is not present. There are three situations in which it cannot be refuted: performing it legally, performing it by a harmonious Sangha, performing it when the person is present. There are three situations in which it can be refuted: performing it illegally, performing it by a separate Sangha, performing it without first stating their offenses. There are three situations in which it cannot be refuted: performing it legally, performing it by a harmonious Sangha, stating their offenses beforehand. There are three situations in which it can be refuted: performing it illegally, performing it by a separate Sangha, performing it without making them remember their offenses. There are three situations in which it cannot be refuted: performing it legally, performing it by a harmonious Sangha, making them remember their offenses. There are three situations in which it can be refuted: performing it for someone who has not committed an offense, performing it for an unrepentable offense, performing it for an offense that has already been repented. There are three situations in which it cannot be refuted: performing it for someone who has committed an offense, performing it for a repentable offense, performing it for an offense that has not yet been repented. There are three situations in which it can be refuted: performing it illegally, performing it by a separate Sangha, performing it for someone who has not committed an offense. There are three situations in which it cannot be refuted: performing it legally, performing it by a harmonious Sangha, performing it for someone who has committed an offense.
犯作。有三種可破：非法作、別眾作、為不可悔過作。有三種不可破：如法作、和合僧作、為可悔過作。有三種可破：非法作、別眾作、為已悔過作。有三種不可破：如法作、和合僧作、與未悔過作。依止羯磨有二種：一、應教汝依止某甲住；二者應說依止羯磨法。依止羯磨法者，一心和合僧，一比丘眾中唱言：『大德僧聽！是施越比丘，數數犯罪、數數懺悔，無有齊限。若僧時到僧忍聽，僧與施越比丘作依止羯磨，隨汝施越幾時作不清凈行不隨順道，隨爾所時僧與汝作依止羯磨。是名白。』如是白四羯磨。『僧與施越比丘作依止羯磨竟，僧忍，默然故，是事如是持！』得依止羯磨比丘行法者，不應與他受大戒、不應受他依止、不得畜沙彌、不得受教誡比丘尼羯磨、若先受不應教誡、不應重犯罪、不應作相似罪、不應作過是罪、不應呵羯磨、不應呵作羯磨人、不應出清凈比丘過罪、不應從他乞聽、不應言：『我當出汝罪。』不應遮布薩自恣、不應違逆清凈比丘。」即時諸比丘，受佛教小卻一面，與施越比丘作依止羯磨。
施越得羯磨故，心悔折伏柔軟，從僧乞解依止羯磨。諸比丘以是事白佛，佛語諸比丘：「若施越比丘心悔折伏，僧應與解。若更有如是人者，亦應與解。若比丘不如法行，僧不應與解依止羯磨、
【現代漢語翻譯】 現代漢語譯本 犯作（僧團事務處理）。有三種情況可以被否決：不如法地進行、由部分僧眾進行、為不可懺悔的罪行而進行。有三種情況不可被否決：如法地進行、由全體僧眾一致進行、為可以懺悔的罪行而進行。有三種情況可以被否決：不如法地進行、由部分僧眾進行、為已經懺悔的罪行而進行。有三種情況不可被否決：如法地進行、由全體僧眾一致進行、與尚未懺悔的罪行相關。 依止羯磨（依靠僧團的羯磨）有兩種：一、應該教導你依靠某某居住；二、應該宣說依止羯磨法。依止羯磨法是，一心一意的和合僧團，一位比丘在僧眾中唱言：『大德僧眾請聽！這位施越（名字）比丘，屢次犯罪、屢次懺悔，沒有停止的時候。如果僧團認為時機已到，僧團忍可聽取，僧團就為施越比丘作依止羯磨，只要你施越在一段時間內做出不清凈的行為，不遵循正道，那麼在這段時間內僧團就為你作依止羯磨。』這叫做白。』像這樣進行四次白羯磨。『僧團已經為施越比丘作了依止羯磨，僧團認可，因為大家默然不語，這件事就這樣決定了！』 得到依止羯磨的比丘，在行為上應該遵守以下規定：不應該為他人授大戒（成為比丘）、不應該接受他人的依止、不得蓄養沙彌、不得接受教誡比丘尼的羯磨、如果先前已經接受，現在不應該教誡、不應該再次犯罪、不應該做類似的罪行、不應該做超過這個罪行的罪行、不應該呵斥羯磨、不應該呵斥作羯磨的人、不應該揭露清凈比丘的過失、不應該向他人乞求聽聞（秘密）、不應該說：『我將要消除你的罪過。』不應該阻止布薩（每半月誦戒）和自恣（僧眾互相指出過失）、不應該違逆清凈的比丘。』 當時，諸位比丘接受佛陀的教誨，稍微退到一旁，為施越比丘作了依止羯磨。 施越因為受到羯磨的約束，內心悔恨，折服了自己的傲慢，變得柔順，於是向僧團請求解除依止羯磨。諸位比丘將這件事稟告佛陀，佛陀告訴諸位比丘：『如果施越比丘內心悔恨，折服了傲慢，僧團應該為他解除依止。如果還有像這樣的人，也應該為他們解除依止。如果比丘不如法行事，僧團不應該為他解除依止羯磨。』
【English Translation】 English version 'Karma of Offense'. There are three types that can be overturned: unlawfully performed, performed by a separate assembly, performed for an unpardonable offense. There are three types that cannot be overturned: lawfully performed, performed by the harmonious Sangha, performed for a pardonable offense. There are three types that can be overturned: unlawfully performed, performed by a separate assembly, performed for an offense that has already been repented. There are three types that cannot be overturned: lawfully performed, performed by the harmonious Sangha, related to an offense that has not yet been repented. There are two types of Dependence Karma (依止羯磨): 1. You should be taught to dwell in dependence on so-and-so; 2. The method of Dependence Karma should be explained. The method of Dependence Karma is that the Sangha, with one mind and in harmony, one bhikkhu (比丘, monk) announces in the assembly: 'Venerable Sangha, listen! This Śreyas (施越, name) bhikkhu repeatedly commits offenses and repeatedly repents, without limit. If the Sangha deems it the right time and the Sangha consents to listen, the Sangha will perform Dependence Karma for Śreyas bhikkhu. As long as you, Śreyas, engage in impure conduct and do not follow the path, for that long the Sangha will perform Dependence Karma for you.' This is called 'announcement'. Thus, the announcement is made four times. 'The Sangha has completed the Dependence Karma for Śreyas bhikkhu, the Sangha approves, because of the silence, this matter is thus upheld!' A bhikkhu who has received Dependence Karma should observe the following rules: he should not confer the higher ordination (受大戒) on others, he should not accept dependence from others, he should not keep a śrāmaṇera (沙彌, novice), he should not receive the Karma of instructing bhikkhunīs (比丘尼, nuns), if he has previously received it, he should not instruct now, he should not commit offenses again, he should not commit similar offenses, he should not commit offenses greater than this, he should not criticize the Karma, he should not criticize the person performing the Karma, he should not reveal the faults of pure bhikkhus, he should not beg to listen (to secrets) from others, he should not say: 'I will remove your offenses.' He should not obstruct the Posadha (布薩, fortnightly recitation of precepts) and Pravāraṇā (自恣, invitation to point out faults), he should not oppose pure bhikkhus.' Immediately, the bhikkhus, receiving the Buddha's teaching, stepped aside slightly and performed the Dependence Karma for Śreyas bhikkhu. Because Śreyas received the Karma, his mind repented, he subdued his pride, and became gentle. He then requested the Sangha to release him from the Dependence Karma. The bhikkhus reported this matter to the Buddha, and the Buddha told the bhikkhus: 'If Śreyas bhikkhu's mind repents and he subdues his pride, the Sangha should release him from dependence. If there are others like this, they should also be released from dependence. If a bhikkhu does not act according to the Dharma, the Sangha should not release him from the Dependence Karma.'
若與他受大戒、與他作依止、畜沙彌、若受教誡比丘尼羯磨、若先受不應教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若呵羯磨、若呵羯磨人、若從他乞聽、若出清凈比丘罪，若言：『我當出汝罪。』若遮布薩自恣、違逆清凈比丘、若不心悔折伏柔軟，不應與解。若如法行，僧應與解依止羯磨，不與他受大戒、不與他依止、不畜沙彌、不受教誡比丘尼羯磨、若先受不應教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不從他乞聽、不出清凈比丘罪、不言：『我當出汝罪。』不遮布薩自恣、不違逆清凈比丘。若心悔折伏柔軟，應與解依止羯磨。解依止羯磨法者，一心和合僧，施越比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧念，我施越比丘，數數犯罪、數數悔過，無有齊限，故僧與我作依止羯磨。我得依止羯磨故，心悔折伏，今從僧乞解依止羯磨。僧憐愍故，與我解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是施越比丘，數數犯罪、數數悔過，無有齊限，僧與作依止羯磨。是施越比丘，得依止羯磨故，心悔折伏，今從僧乞解依止羯磨。若僧時到僧忍聽，僧與施越比丘解依止羯磨。是名白。』如是白四羯磨。『僧與施越比丘解依止羯磨竟，僧忍默然故
，是事如是持。』」
佛在舍衛國。爾時黑山國土，有馬宿、滿宿二比丘，污他家、行惡行，污他家皆見皆聞皆知、行惡行亦見亦聞亦知。是比丘共女人一床坐、共一盤食、共器飲酒、中后食共食宿啖宿食、不受而食不受殘食法、鼓簧捻唇作音樂聲、齒作伎樂彈銅杅、彈多羅樹葉、作餘種種伎樂歌舞、著鬘瓔珞以香涂身、著香薰衣以水相灑、自手採華亦使人采、自貫花鬘亦使人貫、自頭上著華亦使人著、自著耳環亦使人著、自將他婦女去、若使人將去、若令象斗、馬斗、車斗、步斗、羊斗、水牛斗、狗斗、雞斗、男斗、女鬥，亦自共鬥手、打腳蹋、四向馳走、變易服飾馳行跳躑、水中浮沒破截樹木、打臂、拍髀、啼哭、大喚、或嘯謬語諸異國語、躑絕反行如魚婉轉、擲物空中還自接取、與女人共大船上載令作伎樂、乘象馬車輿、與多人眾吹貝導道入園林中，作如是種種惡不凈事。諸比丘以是事白佛，佛語諸比丘：「汝等與馬宿、滿宿比丘作驅出羯磨。若更有如是比丘，亦應與作驅出羯磨。」佛言：「比丘於三事中有犯，僧應與作驅出羯磨：若破戒、破見、破威儀。有三種應作驅出羯磨：喜斗、喜諍、喜相言。有三種非法非比尼作驅出羯磨：可破人不現前作、不先說其罪作、不令憶念作。有三種如法如比尼作驅出
【現代漢語翻譯】 現代漢語譯本： 「應當像這樣奉行此事。'」
佛陀在舍衛國。當時，在黑山國，有馬宿（Māshù，比丘名）和滿宿（Mǎnsù，比丘名）兩位比丘，他們玷污他人家庭、做出惡劣行為。他們玷污他人家庭的事情，大家都親眼看見、親耳聽見、親身知曉；他們做出惡劣行為的事情，也被大家親眼看見、親耳聽見、親身知曉。這兩位比丘與女人同牀而坐、同用一個盤子吃飯、共用器皿飲酒、過了中午還吃東西、吃剩下的食物，不遵守不接受施捨的食物和不吃剩餘食物的戒律，吹奏口簧琴、用嘴唇捻動發出音樂聲，用牙齒演奏樂器、彈奏銅鈸、彈奏多羅樹葉，做出其他各種各樣的音樂歌舞，佩戴花鬘瓔珞、用香塗抹身體，穿著薰香的衣服、用水互相潑灑，親自採摘鮮花也讓人採摘，親自串花鬘也讓人串，親自在頭上戴花也讓人戴，親自戴耳環也讓人戴，親自帶走其他婦女、或者讓人帶走，或者讓人組織象搏鬥、馬搏鬥、車搏鬥、步兵搏鬥、羊搏鬥、水牛搏鬥、狗搏鬥、雞搏鬥、男人搏鬥、女人搏鬥，也親自參與搏鬥，用手打、用腳踢、四處奔跑，改變服飾奔跑跳躍，在水中浮沉、破壞砍伐樹木，捶打手臂、拍打大腿、啼哭、大聲呼喊，或者發出怪叫、說胡話、說各種外國語言，像魚一樣翻滾掙扎，把東西扔到空中再自己接住，與女人同在大船上讓人演奏音樂，乘坐象、馬、車、轎子，與眾多人吹著海螺開道進入園林中，做出這樣種種惡劣不凈的事情。眾比丘將這些事情稟告佛陀，佛陀告訴眾比丘：『你們應當對馬宿、滿宿比丘進行驅出僧團的羯磨（jiémó，佛教儀式）。如果還有像這樣的比丘，也應當對他進行驅出僧團的羯磨。』佛陀說：『比丘在三種事情上有違犯，僧團應當對他進行驅出僧團的羯磨：如果破戒、破見解、破威儀。有三種情況應當進行驅出僧團的羯磨：喜歡爭鬥、喜歡爭論、喜歡互相指責。有三種不如法不如律的行為會導致驅出僧團的羯磨：可以被破斥的人不在場就進行、不事先說明他的罪行就進行、不讓他回憶自己的罪行就進行。有三種如法如律的行為會導致驅出僧團
【English Translation】 English version: 'It should be practiced in this way.'"
The Buddha was in Shravasti (Shèwèiguó, a kingdom in ancient India). At that time, in the country of Black Mountain, there were two Bhikkhus (Bǐqiū, Buddhist monks), Māshù (馬宿, name of a Bhikkhu) and Mǎnsù (滿宿, name of a Bhikkhu), who defiled other families and committed evil deeds. Their defiling of other families was seen, heard, and known by all; their committing of evil deeds was also seen, heard, and known. These Bhikkhus sat on the same bed with women, ate from the same plate, drank from the same vessel, ate food after midday, ate leftover food, violating the precepts of not accepting offered food and not eating leftovers, played the mouth harp, moved their lips to make musical sounds, played instruments with their teeth, played copper cymbals, played palm leaves, performed various other kinds of music, songs, and dances, wore garlands and necklaces, smeared their bodies with fragrance, wore fragrant clothes, sprinkled each other with water, personally picked flowers and had others pick them, personally strung flower garlands and had others string them, personally put flowers on their heads and had others put them on, personally wore earrings and had others wear them, personally took other women away, or had others take them away, or had them organize elephant fights, horse fights, chariot fights, infantry fights, goat fights, water buffalo fights, dog fights, chicken fights, man fights, woman fights, and also personally participated in fights, hitting with hands, kicking with feet, running around in all directions, changing clothes and running and jumping, floating and sinking in water, breaking and cutting down trees, beating their arms, slapping their thighs, weeping, shouting loudly, or making strange noises, speaking nonsense, speaking various foreign languages, writhing and struggling like fish, throwing things into the air and catching them themselves, having women perform music on large boats, riding elephants, horses, carts, and palanquins, and entering gardens and forests with a large crowd blowing conch shells to lead the way, doing all sorts of evil and impure things. The Bhikkhus reported these things to the Buddha, and the Buddha told the Bhikkhus: 'You should perform the expulsion Karma (羯磨, Buddhist ritual) for the Bhikkhus Māshù and Mǎnsù. If there are other Bhikkhus like this, you should also perform the expulsion Karma for them.' The Buddha said: 'If a Bhikkhu violates three things, the Sangha (sēngtuán, Buddhist community) should perform the expulsion Karma for him: if he breaks the precepts, breaks the views, or breaks the deportment. There are three situations in which the expulsion Karma should be performed: liking to fight, liking to argue, liking to accuse each other. There are three unlawful and un-Vinaya (bǐní, monastic code) behaviors that lead to the expulsion Karma: performing it when the person who can be refuted is not present, performing it without first stating his offenses, performing it without letting him recall his offenses. There are three lawful and Vinaya behaviors that lead to the expulsion'
羯磨：不可破人現前作、先說其罪作、令憶念作。有三種可破：非法作、別眾作、人不現前作。有三種不可破：如法作、和合僧作、人現前作。有三種可破：非法作、別眾作、不先說其罪作。有三種不可破：如法作、和合僧作、先說其罪作。有三種可破：非法作、別眾作、不令憶念作。有三種不可破：如法作、和合僧作、令憶念作。有三種作驅出羯磨可破：與不犯罪作、為不可悔過作、與已悔過作。有三種作驅出羯磨不可破：為犯罪作、為可悔過作、與未悔過作。有三種可破：非法作、別眾作、與不犯罪作。有三種不可破：如法作、和合僧作、為犯罪作。有三種可破：非法作、別眾作、為不可悔過作。有三種不可破：如法作、和合僧作、為可悔過作。有三種可破：非法作、別眾作、與已悔過作。有三種不可破：如法作、和合僧作、與未悔過作驅出羯磨。
「驅出羯磨法者，一心和合僧，一比丘應僧中唱言：『大德僧聽！是馬宿、滿宿比丘，污他家、行惡行，污他家皆見皆聞皆知、行惡行亦見亦聞亦知，僧今與某甲作驅出羯磨。若僧時到僧忍聽，僧與馬宿、滿宿比丘作驅出羯磨，隨汝馬宿、滿宿幾時不捨是不清凈行，隨爾所時與汝作驅出羯磨。是名白。』如是白四羯磨。『僧與馬宿、滿宿比丘作驅出羯磨竟，僧忍
【現代漢語翻譯】 現代漢語譯本 羯磨（Karma）：有三種情況會導致羯磨無效：在當事人未到場的情況下進行、事先未說明其罪行而進行、未使其憶念罪行而進行。有三種情況羯磨有效：如法進行、僧團一致進行、當事人到場的情況下進行。有三種情況會導致羯磨無效：不如法進行、僧團分裂進行、未事先說明其罪行而進行。有三種情況羯磨有效：如法進行、僧團一致進行、事先說明其罪行而進行。有三種情況會導致羯磨無效：不如法進行、僧團分裂進行、未使其憶念罪行而進行。有三種情況羯磨有效：如法進行、僧團一致進行、使其憶念罪行而進行。 有三種情況下，驅出羯磨（Tajjaniya-kamma，驅出僧團的羯磨）是無效的：對未犯罪的人進行、對不可悔改的過錯進行、對已經悔改的人進行。有三種情況下，驅出羯磨是有效的：對已犯罪的人進行、對可悔改的過錯進行、對尚未悔改的人進行。有三種情況會導致羯磨無效：不如法進行、僧團分裂進行、對未犯罪的人進行。有三種情況羯磨有效：如法進行、僧團一致進行、對已犯罪的人進行。有三種情況會導致羯磨無效：不如法進行、僧團分裂進行、對不可悔改的過錯進行。有三種情況羯磨有效：如法進行、僧團一致進行、對可悔改的過錯進行。有三種情況會導致羯磨無效：不如法進行、僧團分裂進行、對已經悔改的人進行。有三種情況羯磨有效：如法進行、僧團一致進行、對尚未悔改的人進行驅出羯磨。 關於驅出羯磨法，一心和合的僧團中，一位比丘應該在僧團中宣告：『諸位大德僧眾請聽！這位馬宿（Māras，人名）、滿宿（Pūrṇas，人名）比丘，玷污他人家庭、行為惡劣，玷污他人家庭之事大家親眼所見、親耳所聞、親身所知，行為惡劣之事大家也親眼所見、親耳所聞、親身所知，僧團現在要對某甲（指馬宿、滿宿）進行驅出羯磨。如果僧團認為時機已到，願意聽從，僧團將對馬宿、滿宿比丘進行驅出羯磨，只要馬宿、滿宿不捨棄這種不清凈的行為，就一直對你們進行驅出羯磨。』這叫做白。』像這樣進行四次宣告。『僧團對馬宿、滿宿比丘進行驅出羯磨完畢，僧團認可。』
【English Translation】 English version Karma (Kamma): There are three ways in which a Karma can be invalidated: performing it without the person being present, performing it without first stating the offense, and performing it without causing recollection of the offense. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing it with the person present. There are three ways in which a Karma can be invalidated: performing it unlawfully, performing it with a divided Sangha, and performing it without first stating the offense. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing it after first stating the offense. There are three ways in which a Karma can be invalidated: performing it unlawfully, performing it with a divided Sangha, and performing it without causing recollection of the offense. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing it causing recollection of the offense. There are three ways in which a Tajjaniya-kamma (act of expulsion) can be invalidated: performing it against someone who has not committed an offense, performing it for an offense that is irredeemable, and performing it against someone who has already repented. There are three ways in which a Tajjaniya-kamma is valid: performing it against someone who has committed an offense, performing it for an offense that is redeemable, and performing it against someone who has not yet repented. There are three ways in which a Karma can be invalidated: performing it unlawfully, performing it with a divided Sangha, and performing it against someone who has not committed an offense. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing it against someone who has committed an offense. There are three ways in which a Karma can be invalidated: performing it unlawfully, performing it with a divided Sangha, and performing it for an offense that is irredeemable. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing it for an offense that is redeemable. There are three ways in which a Karma can be invalidated: performing it unlawfully, performing it with a divided Sangha, and performing it against someone who has already repented. There are three ways in which a Karma is valid: performing it according to the Dharma, performing it with a united Sangha, and performing the Tajjaniya-kamma against someone who has not yet repented. Regarding the procedure for Tajjaniya-kamma, in a Sangha that is united in mind, a Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! These Bhikkhus, Māras (name), and Pūrṇas (name), have defiled other families and engaged in evil conduct. The defilement of other families has been seen, heard, and known by all; the evil conduct has also been seen, heard, and known by all. The Sangha is now performing Tajjaniya-kamma against so-and-so (referring to Māras and Pūrṇas). If the Sangha deems it the right time and is willing to listen, the Sangha will perform Tajjaniya-kamma against the Bhikkhus Māras and Pūrṇas. As long as Māras and Pūrṇas do not abandon this impure conduct, Tajjaniya-kamma will continue to be performed against you.' This is called the announcement.' This announcement is to be repeated four times. 'The Sangha has completed the Tajjaniya-kamma against the Bhikkhus Māras and Pūrṇas, and the Sangha approves.'
，默然故，是事如是持！』得驅出羯磨比丘行法者，不應與他受大戒、不得受他依止、不得畜沙彌、不得受教誡比丘尼羯磨、若先受不應教誡、不應重犯得驅出羯磨罪、不應作相似罪、不得作過是罪、不應呵羯磨、不應呵作羯磨人、不應出清凈比丘過罪、不應從他乞聽。不應言：『我當出汝罪。』不應遮布薩自恣、不應違逆清凈比丘，應折伏心如法恭敬。若不如是法行者，盡形壽不得離驅出羯磨。」即時諸比丘，受佛教小卻一面，與馬宿、滿宿作驅出羯磨。
馬宿、滿宿得驅出羯磨故，心悔折伏柔軟，從僧乞解驅出羯磨。諸比丘以是事白佛，佛語諸比丘：「若馬宿、滿宿比丘心折伏者，僧應與解。若更有如是人，僧亦應與解。若比丘不如法行，僧不應與解驅出羯磨、若與他受大戒、與他作依止、畜沙彌、若受教誡比丘尼羯磨、若教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若呵羯磨、若呵羯磨人、若從他乞聽、若出清凈比丘罪。若言：『我當出汝非。』若遮布薩自恣、違逆清凈比丘。不心悔折伏柔軟，不應與解。若如法行，僧應與解驅出羯磨，不與他受大戒、不與他作依止、不畜沙彌、不受教誡比丘尼羯磨、不教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不從他乞聽、不出
【現代漢語翻譯】 現代漢語譯本：『因為默然，所以此事應當這樣堅持！』對於被執行驅出羯磨（Tajjaniya-kamma，一種僧團的懲罰程式）的比丘，不應該為他人授大戒，不得接受他人依止，不得蓄養沙彌，不得接受教誡比丘尼的羯磨，如果先前接受了，現在不應該教誡，不應該重犯被驅出羯磨的罪行，不應該做出相似的罪行，不得做出超過此罪的罪行，不應該呵斥羯磨，不應該呵斥做羯磨的人，不應該揭露清凈比丘的過失，不應該向他人乞求聽聞。不應該說：『我將要解除你的罪。』不應該阻止布薩（Uposatha，每半月舉行的誦戒儀式）和自恣（Pavarana，雨季安居結束時的儀式），不應該違逆清凈的比丘，應當折伏內心，如法恭敬。如果不如這樣依法行事，終其一生都不得解除驅出羯磨。」當時，諸位比丘接受了佛陀的教誨，稍微退到一旁，為馬宿（Assaji）和滿宿（Punabbasuka）執行了驅出羯磨。 馬宿和滿宿因為被執行了驅出羯磨，內心悔恨，折伏柔軟，向僧團乞求解除驅出羯磨。諸位比丘將此事稟告佛陀，佛陀對比丘們說：「如果馬宿和滿宿比丘內心折伏，僧團應當為他們解除驅出羯磨。如果還有像這樣的人，僧團也應當為他們解除。如果比丘不如法行事，僧團不應當為他們解除驅出羯磨，不為他人授大戒，不為他人作依止，不畜養沙彌，不接受教誡比丘尼的羯磨，不教誡比丘尼，不重犯被驅出羯磨的罪行，不做出相似的罪行，不做出超過此罪的罪行，不呵斥羯磨，不呵斥做羯磨的人，不向他人乞求聽聞，不揭露清凈比丘的罪過。如果說：『我將要解除你的罪過。』如果阻止布薩和自恣，違逆清凈的比丘。不內心悔恨，折伏柔軟，就不應該為他們解除。如果如法行事，僧團應當為他們解除驅出羯磨，不為他人授大戒，不為他人作依止，不畜養沙彌，不接受教誡比丘尼的羯磨，不教誡比丘尼，不重犯被驅出羯磨的罪行，不做出相似的罪行，不做出超過此罪的罪行，不呵斥羯磨，不呵斥做羯磨的人，不向他人乞求聽聞，不揭露
【English Translation】 English version: 'Because of silence, this matter should be upheld in this way!' One who has been expelled by Tajjaniya-kamma (a type of monastic disciplinary procedure) should not confer the higher ordination on others, should not accept others as dependents, should not keep novices, should not accept the kamma of instructing nuns, and if he had previously accepted it, he should not instruct now. He should not repeat the offense for which he was expelled, should not commit similar offenses, should not commit offenses greater than that, should not criticize the kamma, should not criticize those who perform the kamma, should not reveal the faults of pure monks, and should not beg to listen from others. He should not say: 'I will absolve you of your offense.' He should not obstruct the Uposatha (fortnightly recitation of the monastic rules) and Pavarana (end of rains retreat ceremony), and should not oppose pure monks, but should subdue his mind and respectfully follow the Dharma. If he does not act according to the Dharma in this way, he shall not be released from the expulsion kamma for the rest of his life.' Then the monks, having received the Buddha's teaching, stepped aside and performed the expulsion kamma for Assaji (Horse-keeper) and Punabbasuka (Newly Dwelling). Because Assaji and Punabbasuka were expelled by the expulsion kamma, they repented, subdued their minds, and humbly requested the Sangha to release them from the expulsion kamma. The monks reported this matter to the Buddha, and the Buddha said to the monks: 'If the monks Assaji and Punabbasuka have subdued their minds, the Sangha should release them from the expulsion kamma. If there are others like them, the Sangha should also release them. If a monk does not act according to the Dharma, the Sangha should not release him from the expulsion kamma, should not confer the higher ordination on others, should not accept others as dependents, should not keep novices, should not accept the kamma of instructing nuns, should not instruct nuns, should not repeat the offense for which he was expelled, should not commit similar offenses, should not commit offenses greater than that, should not criticize the kamma, should not criticize those who perform the kamma, should not beg to listen from others, and should not reveal the faults of pure monks. If he says: 'I will absolve you of your offense.' If he obstructs the Uposatha and Pavarana, and opposes pure monks. If he does not repent, subdue his mind, and is not humble, he should not be released. If he acts according to the Dharma, the Sangha should release him from the expulsion kamma, should not confer the higher ordination on others, should not accept others as dependents, should not keep novices, should not accept the kamma of instructing nuns, should not instruct nuns, should not repeat the offense for which he was expelled, should not commit similar offenses, should not commit offenses greater than that, should not criticize the kamma, should not criticize those who perform the kamma, should not beg to listen from others, and should not reveal
清凈比丘罪、不言：『我出汝罪。』不遮布薩自恣、不違逆清凈比丘。若心悔折伏柔軟，應與解驅出羯磨。解驅出羯磨法者，一心和合僧，馬宿、滿宿比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我馬宿、滿宿比丘，污他家、行惡行。污他家皆見皆聞皆知、行惡行亦見亦聞亦知，故僧與我作驅出羯磨。我等得驅出羯磨故，心悔折伏，今從僧乞解驅出羯磨。僧憐愍故，與我等解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是馬宿、滿宿比丘，污他家、行惡行，污他家皆見皆聞皆知、行惡行亦見亦聞亦知，僧與作驅出羯磨。是馬宿、滿宿比丘得驅出羯磨故，心悔折伏，今從僧乞解驅出羯磨。若僧時到僧忍聽，僧與馬宿、滿宿比丘解驅出羯磨。是名白。』如是白四羯磨。『僧與馬宿、滿宿比丘作解驅出羯磨竟，僧忍，默然故，是事如是持！』」
佛在舍衛國。爾時迦尸國有聚落，名磨叉止陀，是中有豪貴居士，名曰質多羅，饒財多寶、田宅人民、奴婢眷屬。是人歸依佛法僧，不疑佛法僧、不疑苦集盡道，見諦得道。于磨叉止陀聚落庵羅林中起僧房，請比丘僧：「愿諸大德！於此庵羅林僧房中住，我當供養衣缽、戶鉤、時藥、夜分藥、七日藥、盡形藥，亦能教讀誦經法答所問疑
【現代漢語翻譯】 現代漢語譯本： 清凈的比丘犯了罪，不應該說：『我為你消除罪過。』不應該阻止布薩（Upavasatha，佛教的齋戒日）和自恣（Pavarana，僧團在雨季安居結束時的儀式），不應該違逆清凈的比丘。如果內心悔改並願意接受調伏，就應該為他們解除驅出羯磨（Ukkhittakamma，僧團對犯戒比丘的懲罰）。 解除驅出羯磨的方法是：一心和合的僧團中，馬宿（Assaji，人名）、滿宿（Punabbasuka，人名）比丘從座位上站起來，袒露右肩，脫掉革屣（皮鞋），胡跪合掌，這樣說：『大德僧眾請憶念！我馬宿、滿宿比丘，玷污他人家庭，行為惡劣。玷污他人家庭的事情，大家都看見、聽見、知道；行為惡劣的事情，大家也看見、聽見、知道。所以僧團對我等作了驅出羯磨。我等因為被驅出羯磨，內心悔改並願意接受調伏，現在向僧團請求解除驅出羯磨。希望僧團慈悲憐憫，為我等解除。』第二次、第三次也像這樣請求。然後由一位比丘在僧團中宣佈：『大德僧眾請聽！這位馬宿、滿宿比丘，玷污他人家庭，行為惡劣。玷污他人家庭的事情，大家都看見、聽見、知道；行為惡劣的事情，大家也看見、聽見、知道。僧團對他作了驅出羯磨。這位馬宿、滿宿比丘因為被驅出羯磨，內心悔改並願意接受調伏，現在向僧團請求解除驅出羯磨。如果僧團認為時機已到，並允許，就為馬宿、滿宿比丘解除驅出羯磨。』這叫做白（ñatti，宣告）。 像這樣進行四次羯磨（kamma，僧團的議事程式）。『僧團為馬宿、滿宿比丘作了解除驅出羯磨，僧團允許，因為大家保持沉默，這件事就這樣成立！』
佛陀在舍衛國（Savatthi，古印度城市）。當時，迦尸國（Kasi，古印度十六雄國之一）有一個聚落，名叫磨叉止陀（Macchikasanda，地名），那裡有一位豪貴的居士，名叫質多羅（Cittapata，人名），他擁有大量的財富、珍寶、田地、人民、奴婢和眷屬。這個人歸依佛、法、僧，對佛、法、僧沒有懷疑，對苦、集、滅、道（dukkha, samudaya, nirodha, magga，四聖諦）沒有懷疑，見諦得道。他在磨叉止陀聚落的庵羅林（Ambalatthika，地名）中建造僧房，邀請比丘僧眾：『希望各位大德！住在這庵羅林僧房中，我將供養你們衣缽（civara, patta，比丘的衣物和食器）、戶鉤（門閂）、時藥（yamaka-bhojana，規定時間內可服用的藥物）、夜分藥（yamaka-ratrika，晚上可服用的藥物）、七日藥（sattahakalika，七天內可服用的藥物）、盡形藥（yavajivika，終身可服用的藥物），並且能夠教導你們讀誦經法，解答你們的疑問。』
【English Translation】 English version: A pure Bhikkhu (monk) who has committed an offense should not say: 'I will absolve you of your offense.' One should not obstruct the Upavasatha (day of fasting and observance) and Pavarana (ceremony concluding the rainy season retreat), nor should one oppose pure Bhikkhus. If they are repentant and willing to be disciplined, one should lift the Ukkhittakamma (act of suspension) imposed on them. The procedure for lifting the Ukkhittakamma is as follows: In a united Sangha (community), the Bhikkhus Assaji (name) and Punabbasuka (name) rise from their seats, arrange their upper robes over one shoulder, remove their leather sandals, kneel on one knee, and join their palms together, saying: 'Venerable Sangha, please remember! We, the Bhikkhus Assaji and Punabbasuka, have defiled other families and engaged in evil conduct. The defilement of other families has been seen, heard, and known by all; the evil conduct has also been seen, heard, and known by all. Therefore, the Sangha imposed Ukkhittakamma on us. Because of this Ukkhittakamma, we are repentant and willing to be disciplined, and now request the Sangha to lift the Ukkhittakamma. May the Sangha have compassion and lift it for us.' They repeat this request a second and third time. Then, one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! These Bhikkhus Assaji and Punabbasuka have defiled other families and engaged in evil conduct. The defilement of other families has been seen, heard, and known by all; the evil conduct has also been seen, heard, and known by all. The Sangha imposed Ukkhittakamma on them. Because of this Ukkhittakamma, these Bhikkhus Assaji and Punabbasuka are repentant and willing to be disciplined, and now request the Sangha to lift the Ukkhittakamma. If the Sangha is ready and agrees, the Sangha will lift the Ukkhittakamma for Bhikkhus Assaji and Punabbasuka.' This is called ñatti (announcement). This is followed by four Kammavācanā (formal acts of the Sangha). 'The Sangha has lifted the Ukkhittakamma for Bhikkhus Assaji and Punabbasuka. The Sangha agrees, and because they remain silent, this matter is thus concluded!'
The Buddha was in Savatthi (ancient city in India). At that time, in the country of Kasi (ancient kingdom in India), there was a village called Macchikasanda (place name), where a wealthy householder named Cittapata (name) lived, possessing great wealth, treasures, fields, people, servants, and family. This person took refuge in the Buddha, Dharma, and Sangha, having no doubt in the Buddha, Dharma, and Sangha, and no doubt in the Dukkha (suffering), Samudaya (cause of suffering), Nirodha (cessation of suffering), and Magga (path to the cessation of suffering) (the Four Noble Truths), having seen the truth and attained the path. In the Ambalatthika (place name) grove in the village of Macchikasanda, he built a monastery and invited the Bhikkhu Sangha: 'May the venerable ones reside in this Ambalatthika monastery. I will provide you with robes (civara), alms bowls (patta), door latches, timely medicine (yamaka-bhojana), medicine for the night (yamaka-ratrika), medicine for seven days (sattahakalika), and medicine for life (yavajivika), and I will also teach you to recite the scriptures and answer your questions.'
，唯除比尼。」時有比丘，名郁多羅，于質多羅居士庵羅林中，作僧房摩摩帝、帝帝陀羅。爾時有優波斯那比丘和檀提子，與大比丘眾五百人，俱皆阿練兒納衣乞食，樂處空地來去坐立，飲食衣缽威儀清凈，起人敬心，遊行迦尸國，到磨叉止陀聚落。質多羅居士見是客比丘，來去坐立、飲食衣缽威儀清凈，即起敬心清凈。因是客比丘故，請僧明日到自舍食。時僧房主，聞質多居士不先語我：「因客比丘故請僧舍食。」「我是質多居士庵羅林中摩摩帝帝、帝陀羅僧房主。質多居士不問我，因客比丘故請僧舍食。過是夜已，我當共是居士語。」是郁多羅比丘作是思惟，至地了著衣持缽到是居士舍，見辦種種多美飲食敷種種雜色坐具，問言：「何以無胡麻歡喜丸？」居士答言：「我今樂說一喻，若聽者當說之。大德郁多羅！北方有估客眾，擔雞東方市易。有烏來下，與雞共合生子，鳴時亦不能作雞聲、復不能作烏聲，設欲鳴時作雞烏聲。郁多羅！汝亦復如是，雖種種說佛法善語，又說惡語。」郁多羅比丘言：「汝呵罵我，此是汝庵羅僧房，還以相付。我當往東方詣佛所供養親侍。」居士言：「大德！住我僧房中，我當盡形供給衣缽、戶鉤、時藥、夜分藥、七日藥、盡形藥。又當教讀誦經法答所問疑，唯除比尼。」是比丘再三
【現代漢語翻譯】 現代漢語譯本： 「除非是關於《比尼》（Vinaya，戒律）的問題。」當時有一位比丘，名叫郁多羅（Uttara），他在質多羅（Cittara）居士的庵羅林中，建造了僧房摩摩帝（Mamati）、帝帝陀羅（Ditthidhamma）。那時，有一位優波斯那（Upasena）比丘，名叫和檀提子（Vaddhanti-putra），與五百位大比丘一起，都是阿練兒（Arannaka，住在森林裡的人），穿著糞掃衣，托缽乞食，喜歡在空曠的地方來來去去、坐臥，飲食、衣缽威儀清凈，令人起敬。他們從迦尸國（Kasi），來到了磨叉止陀（Makasata）聚落。質多羅居士看到這些客比丘，來來去去、坐臥，飲食、衣缽威儀清凈，立刻生起了敬意和清凈心。因為這些客比丘的緣故，他邀請僧眾明天到自己家中用餐。當時，僧房的主人，聽到質多羅居士沒有事先告訴他，就因為客比丘的緣故邀請僧眾到家中用餐，（心想）『我是質多羅居士庵羅林中摩摩帝、帝帝陀羅僧房的主人。質多羅居士沒有問我，就因為客比丘的緣故邀請僧眾到家中用餐。過了今晚，我應當和這位居士談談。』這位郁多羅比丘這樣想著，到了地上，穿好衣服，拿著缽，來到居士的家中，看到準備了各種各樣美味的飲食，鋪設了各種各樣的雜色坐具，（便）問道：『為什麼沒有胡麻歡喜丸？』居士回答說：『我現在想說一個比喻，如果（您）願意聽，我就說給您聽。大德郁多羅！北方有一群商人，挑著雞到東方去交易。有一隻烏鴉飛下來，和雞交配生了孩子，鳴叫的時候既不能發出雞的聲音，又不能發出烏鴉的聲音，如果想要鳴叫，就發出雞烏的聲音。郁多羅！您也像這樣，雖然說了很多佛法的善語，又說了惡語。』郁多羅比丘說：『你呵斥辱罵我，這是你的庵羅僧房，還給你了。我應當前往東方，到佛陀那裡供養親近侍奉。』居士說：『大德！請住在我的僧房中，我應當終身供給您衣缽、戶鉤、時藥、夜分藥、七日藥、盡形藥。又應當教您讀誦經法，解答您所提出的疑問，唯獨不包括《比尼》（戒律）。』這位比丘再三（推辭）。
【English Translation】 English version: 'Except for matters concerning the Vinaya (discipline).' At that time, there was a Bhikkhu named Uttara, who, in the Ambara grove of the householder Cittara, was constructing the Sangharama (monastery) of Mamati and Ditthidhamma. At that time, there was a Bhikkhu Upasena, named Vaddhanti-putra, together with a large Sangha of five hundred Bhikkhus, all of whom were Arannakas (forest dwellers), wearing robes made of discarded cloth, begging for alms, delighting in dwelling in empty places, coming and going, sitting and standing, with pure conduct in terms of food, clothing, and demeanor, inspiring respect in people. They traveled from the country of Kasi to the village of Makasata. The householder Cittara, seeing these guest Bhikkhus coming and going, sitting and standing, with pure conduct in terms of food, clothing, and demeanor, immediately arose with respect and purity of mind. Because of these guest Bhikkhus, he invited the Sangha to his house for a meal the next day. At that time, the owner of the Sangharama, hearing that the householder Cittara had not informed him beforehand, but had invited the Sangha to his house for a meal because of the guest Bhikkhus, (thought to himself,) 'I am the owner of the Mamati and Ditthidhamma Sangharama in the Ambara grove of the householder Cittara. The householder Cittara did not ask me, but invited the Sangha to his house for a meal because of the guest Bhikkhus. After this night has passed, I shall speak with this householder.' This Bhikkhu Uttara, thinking in this way, went to the ground, put on his robes, took his bowl, and went to the householder's house, seeing that various delicious foods had been prepared and various colorful seats had been laid out, (and) asked, 'Why are there no sesame seed cakes?' The householder replied, 'I would now like to tell a parable; if (you) are willing to listen, I will tell it to you. Venerable Uttara! In the north, there is a group of merchants carrying chickens to the east to trade. A crow flies down and mates with a chicken, and they have offspring, which, when it cries, cannot make the sound of a chicken, nor can it make the sound of a crow; if it wants to cry, it makes the sound of a chicken-crow. Uttara! You are also like this; although you speak many good words of the Buddha's Dharma, you also speak evil words.' The Bhikkhu Uttara said, 'You scold and insult me; this is your Ambara Sangharama, I return it to you. I shall go to the east to the Buddha to offer service and attend upon him.' The householder said, 'Venerable one! Please stay in my Sangharama; I shall provide you with robes, bowls, door hooks, seasonal medicine, nighttime medicine, seven-day medicine, and lifetime medicine for as long as I live. I shall also teach you to recite the scriptures and answer your questions, except for matters concerning the Vinaya (discipline).' This Bhikkhu declined again and again.
語居士言：「汝呵罵我，此是汝庵羅僧房，還以相付，我往東方詣佛所供養親侍。」是居士又第二、第三請言：「郁多羅！住我僧房中，當盡形供養衣缽、戶鉤、時藥、夜分藥、七日藥、盡形藥，又當教讀誦經法答所問疑，唯除比尼。」爾時郁多羅比丘，欲往東方詣佛所，時居士語言：「汝所說事及我所說，具向佛說莫得增減。汝今不受我請，后必還來。」郁多羅比丘即持衣缽遊行，向舍衛國詣佛所，頭面禮佛足在一面立。諸佛常法，有客比丘來，以是語言問訊：「可忍、可足、安樂住不？乞食不難、道路不疲極耶？」佛以是語問訊郁多羅比丘：「可忍、可足、安樂住不？乞食不難、道路不疲極耶？」答言：「世尊！可忍、可足、安樂住，乞食不難、道路不疲極。」以是事向佛廣說。佛聞已語諸比丘：「汝等與郁多羅比丘作下意羯磨，令向質多羅居士下意懺悔。若更有如是人，僧亦應與作下意羯磨。若比丘三事中有犯，應與作下意羯磨：破戒、破見、破威儀。又三種應與作下意羯磨：喜斗、喜諍、喜相言。若比丘有五法，僧應與作下意羯磨：若比丘呵責佛、若呵法、若呵僧、若破戒、若破威儀。又有五法，僧應與下意羯磨：若惡口向白衣、若罵白衣、若毀呰白衣家、若別離白衣家、若方便求驅白衣出欲令得衰惱。復有
【現代漢語翻譯】 現代漢語譯本：語居士說：『你呵斥辱罵我，這是你的庵羅僧房，現在還給你，我要往東方去佛陀那裡供養親近侍奉。』這位居士又第二次、第三次請求說：『郁多羅（Uttara，人名）！請住在我的僧房中，我將終身供養你的衣缽、戶鉤、日常用藥、夜間用藥、七日藥、終身藥，並且教你讀誦經法，解答你所疑問，唯獨不包括比尼（Vinaya，戒律）。』當時郁多羅比丘（Uttara Bhikkhu）想要往東方去佛陀那裡，這時居士對他說：『你所說的事和我所說的事，都要如實地向佛陀稟告，不要增減。你現在不接受我的請求，以後必定還會回來。』郁多羅比丘就拿著衣缽，前往舍衛國（Śrāvastī）去佛陀那裡，頭面頂禮佛足，然後站立在一旁。諸佛通常的做法是，有遠來的比丘，會用這些話來問候：『是否安忍、知足、安樂居住？乞食是否不難？道路是否疲憊？』佛陀也用這些話問候郁多羅比丘：『是否安忍、知足、安樂居住？乞食是否不難？道路是否疲憊？』郁多羅回答說：『世尊！我能安忍、知足、安樂居住，乞食不難，道路不疲憊。』然後將這件事向佛陀詳細稟告。佛陀聽后對眾比丘說：『你們要為郁多羅比丘作下意羯磨（Avamānakarman，一種僧團的處分），讓他向質多羅居士（Cittagahapati）下意懺悔。如果還有像這樣的人，僧團也應該為他作下意羯磨。如果比丘在三件事中犯錯，就應該為他作下意羯磨：破戒、破見、破威儀。又有三種情況應該作下意羯磨：喜歡爭鬥、喜歡爭論、喜歡互相指責。如果比丘有五種行為，僧團應該為他作下意羯磨：如果比丘呵責佛陀、呵責佛法、呵責僧團、破戒、破威儀。又有五種行為，僧團應該為他作下意羯磨：如果惡語對待在家居士、辱罵在家居士、詆譭在家居士的家庭、離間在家居士的家庭、或者用不正當的手段驅逐在家居士，想讓他們衰敗惱怒。還有』
【English Translation】 English version: The lay devotee said, 'You have scolded and reviled me. This is your Āmra monastery. I am returning it to you. I will go to the east to the Buddha to offer and attend upon him.' The lay devotee then requested a second and third time, saying, 'Uttara (Uttara, a name)! Please stay in my monastery. I will provide for you for life with robes and bowl, door hook, timely medicine, night medicine, seven-day medicine, and lifetime medicine. I will also teach you to recite the scriptures and answer your questions, except for the Vinaya (Vinaya, monastic discipline).' At that time, the Bhikkhu Uttara (Uttara Bhikkhu) wanted to go to the east to the Buddha. The lay devotee then said to him, 'What you have said and what I have said, report them fully to the Buddha without adding or subtracting. If you do not accept my request now, you will surely return later.' The Bhikkhu Uttara then took his robes and bowl and went to Śrāvastī (Śrāvastī) to the Buddha, bowed his head to the Buddha's feet, and stood to one side. It is the usual practice of the Buddhas that when a visiting Bhikkhu arrives, they greet him with these words: 'Are you able to endure, content, and dwell in peace? Is it not difficult to beg for food? Is the road not exhausting?' The Buddha greeted the Bhikkhu Uttara with these words: 'Are you able to endure, content, and dwell in peace? Is it not difficult to beg for food? Is the road not exhausting?' Uttara replied, 'Venerable One! I am able to endure, content, and dwell in peace. It is not difficult to beg for food, and the road is not exhausting.' He then reported this matter to the Buddha in detail. After hearing this, the Buddha said to the Bhikkhus, 'You should perform the Avamānakarman (Avamānakarman, a type of monastic punishment) for the Bhikkhu Uttara, so that he may humbly repent to the lay devotee Cittagahapati (Cittagahapati). If there is anyone else like this, the Sangha should also perform the Avamānakarman for him. If a Bhikkhu commits an offense in three matters, the Avamānakarman should be performed for him: breaking the precepts, breaking the views, breaking the deportment. There are also three situations in which the Avamānakarman should be performed: liking to fight, liking to argue, liking to blame each other. If a Bhikkhu has five behaviors, the Sangha should perform the Avamānakarman for him: if the Bhikkhu blames the Buddha, blames the Dharma, blames the Sangha, breaks the precepts, or breaks the deportment. There are also five behaviors for which the Sangha should perform the Avamānakarman: if he speaks harshly to a layperson, reviles a layperson, slanders a layperson's family, separates a layperson's family, or uses improper means to drive out a layperson, wanting them to decline and be annoyed. Furthermore,'
五法，僧應與作下意羯磨：惡口向比丘，罵比丘、毀呰比丘、破比丘利養、求方便驅比丘出令得衰惱。復有五法，僧應與作下意羯磨：教白衣共白衣斗、教白衣共比丘斗、教比丘共比丘斗、教比丘共白衣斗、說白衣所不喜事。僧作下意羯磨，作下意羯磨時先應思惟三事：是居士所說為實不實？此比丘能作是事不？是比丘可令下意不？如是思惟已，然後作下意羯磨。作下意羯磨法者，一心和合僧，一比丘唱言：『大德僧聽！質多居士供給僧，如事大家。是郁多羅比丘，現前惡口呵罵。若僧時到僧忍聽，僧與郁多羅比丘作下意羯磨，令向質多居士懺悔。是名白。』如是白四羯磨。『僧與郁多羅比丘作下意羯磨，令向質多居士懺悔竟，僧忍，默然故，是事如是持！』爾時僧應遣一堪能比丘，將郁多羅比丘到質多羅居士所，語居士言：『是比丘現前惡口呵罵汝，僧已如法治，汝今聽是比丘懺悔。』若受懺悔者，即時令是居士離聞處著可見處，郁多羅比丘應向是比丘作突吉羅懺悔。若是居士不受者，僧爾時應更與二堪能比丘語居士言：『郁多羅比丘現前惡口呵罵汝，僧已如法治，汝當受懺悔。』若受者，即令居士離聞處住可見處，郁多羅比丘應向二比丘作突吉羅懺悔。若復不受者，爾時僧即更受與若三、若四堪能比丘語居士：『
【現代漢語翻譯】 現代漢語譯本： 有五種行為，僧團應當對犯戒比丘執行『下意羯磨』（降低身份的羯磨）：對比丘惡語相向，辱罵比丘，誹謗比丘，破壞比丘的利養，爲了驅逐比丘而尋求方便，使其衰敗惱怒。又有五種行為，僧團應當對比丘執行『下意羯磨』：教唆在家眾與在家眾爭鬥，教唆在家眾與比丘爭鬥，教唆比丘與比丘爭鬥，教唆比丘與在家眾爭鬥，說在家眾不喜的事情。僧團執行『下意羯磨』時，應當先思考三件事：這位居士所說的是否屬實？這位比丘是否能做出這樣的事？對比丘執行『下意』是否合適？像這樣思考之後，然後執行『下意羯磨』。
執行『下意羯磨』的方法是，一心和合的僧團，由一位比丘唱言：『大德僧眾請聽！質多（Citta）居士供給僧團，如同對待重要的家人。這位郁多羅（Uttara）比丘，當面惡語呵罵。如果僧團認為時機已到，僧團忍可，僧團就對郁多羅比丘執行『下意羯磨』，讓他向質多居士懺悔。』這是白。』像這樣進行四次羯磨。『僧團對比丘郁多羅執行『下意羯磨』，讓他向質多居士懺悔完畢，僧團忍可，因為默然的緣故，這件事就這樣決定！』
這時，僧團應當派遣一位有能力的比丘，帶領郁多羅比丘到質多羅（Cittarā）居士那裡，告訴居士說：『這位比丘當面惡語呵罵您，僧團已經如法懲治，您現在聽這位比丘懺悔。』如果接受懺悔，就立即讓這位居士離開能聽到的地方，到能看到的地方，郁多羅比丘應當向這位比丘作突吉羅（Dukkata）懺悔。如果這位居士不接受，僧團那時應當再派遣兩位有能力的比丘告訴居士說：『郁多羅比丘當面惡語呵罵您，僧團已經如法懲治，您應當接受懺悔。』如果接受，就立即讓居士離開能聽到的地方，住在能看到的地方，郁多羅比丘應當向兩位比丘作突吉羅懺悔。如果仍然不接受，那時僧團就再接受派遣三位或四位有能力的比丘告訴居士：
【English Translation】 English version: There are five things for which the Sangha should perform a Tajjaniya-kamma (act of censure): speaking abusively to a bhikkhu, reviling a bhikkhu, disparaging a bhikkhu, destroying a bhikkhu's gains, seeking a means to expel a bhikkhu so that he becomes weakened and distressed. There are also five things for which the Sangha should perform a Tajjaniya-kamma: instructing a layman to fight with a layman, instructing a layman to fight with a bhikkhu, instructing a bhikkhu to fight with a bhikkhu, instructing a bhikkhu to fight with a layman, speaking of things that a layman does not like. When the Sangha performs a Tajjaniya-kamma, it should first consider three things: Is what the householder says true or not? Is this bhikkhu capable of doing such a thing? Is it appropriate to perform a Tajjaniya-kamma on this bhikkhu? Having considered thus, then perform the Tajjaniya-kamma.
The method of performing a Tajjaniya-kamma is that the Sangha, being of one mind and harmonious, one bhikkhu should announce: 'Venerable Sangha, please listen! Citta (Citta, a lay devotee) the householder provides for the Sangha, as for an important family member. This bhikkhu Uttara (Uttara, a bhikkhu), in person, speaks abusively and reviles. If it seems the right time to the Sangha, and the Sangha agrees, the Sangha will perform a Tajjaniya-kamma on the bhikkhu Uttara, so that he may confess to the householder Citta.' This is the announcement. Thus, make four announcements. 'The Sangha has performed a Tajjaniya-kamma on the bhikkhu Uttara, so that he may confess to the householder Citta. The Sangha agrees, therefore, because of silence, this matter is thus carried out!'
At that time, the Sangha should send a capable bhikkhu, taking the bhikkhu Uttara to the householder Cittara (Cittarā, another name for Citta), telling the householder: 'This bhikkhu, in person, speaks abusively and reviles you, the Sangha has disciplined him according to the Dhamma, now listen to this bhikkhu's confession.' If he accepts the confession, then immediately have the householder leave the place of hearing and stay in a place of seeing, the bhikkhu Uttara should make a Dukkata (Dukkata, a minor offense) confession to this bhikkhu. If the householder does not accept, then the Sangha should then send two more capable bhikkhus to tell the householder: 'The bhikkhu Uttara, in person, speaks abusively and reviles you, the Sangha has disciplined him according to the Dhamma, you should accept the confession.' If he accepts, then immediately have the householder leave the place of hearing and stay in a place of seeing, the bhikkhu Uttara should make a Dukkata confession to the two bhikkhus. If he still does not accept, then the Sangha should then accept and send three or four capable bhikkhus to tell the householder:
是比丘現前惡口呵罵汝，僧已如法治，汝當受懺悔過。』若受者，即令居士離聞處住可見處，郁多羅比丘應向是諸比丘作突吉羅懺悔。若復不受者，若是居士多知多識，有大勢力、有官力、賊力，自能作惡事惱亂眾僧若令人作，僧應語是比丘言：『是居士多知多識，有官力、有賊力，能自作惡事亦能令人作，汝當離是住處去。』若是比丘強住者，眾僧無罪。」
佛在俱舍彌。爾時車匿比丘，犯可悔過罪。諸比丘憐愍欲益利安樂故，語其罪：「教令如法見罪悔過，莫覆藏。」車匿言：「我不見罪，云何悔過？」諸比丘以是事向佛廣說。佛語諸比丘：「汝等與車匿作不見擯。若更有如是比丘，亦應與作。若比丘三事中有犯，應與作不見擯：破戒、破見、破威儀。復有三事，僧應與作不見擯：喜斗喜諍、喜相言。僧欲作不見擯時，先應思惟五事：若我等與是比丘作不見擯，不共布薩說戒自恣、不共作諸羯磨、不共中食、不共帶缽那、不得隨上座起禮迎送，以是因緣故，斗諍事起相言相罵、僧破、僧諍、僧別、僧異。思惟是五法已，不應作擯。若我等與是比丘作不見擯，不共布薩、說戒、自恣、作諸羯磨、不共中食、不共帶缽那、不隨上座起禮迎送，以是因緣故，不起斗諍相言相罵、僧和合、無諍、無別、無異。思惟是
【現代漢語翻譯】 現代漢語譯本：『如果比丘當面惡語謾罵你，僧團已經如法處理，你應該接受懺悔過錯。』如果他接受，就讓居士離開能聽到和看到的地方，郁多羅比丘應該向這些比丘作突吉羅（Dukkata，惡作）懺悔。如果他不接受，如果這位居士博學多識，有很大的勢力，有官府勢力、盜賊勢力，自己能做壞事擾亂僧眾，或者指使別人做，僧團應該告訴這位比丘：『這位居士博學多識，有官府勢力、盜賊勢力，能自己做壞事也能指使別人做，你應該離開這個住處。』如果比丘強行居住，僧眾沒有罪過。
佛陀在俱舍彌（Kausambi）。當時，車匿（Channa）比丘，犯了可懺悔的罪過。諸位比丘憐憫他，想讓他得到利益和安樂，告訴他的罪過：『教導他如法地認識罪過並懺悔，不要隱瞞。』車匿說：『我沒有看到罪過，怎麼懺悔？』諸位比丘把這件事詳細地告訴了佛陀。佛陀告訴諸位比丘：『你們應該對車匿作不見擯（Ukkhittaka，擯出）。如果還有像這樣的比丘，也應該對他作不見擯。如果比丘在三種事情上有過錯，應該對他作不見擯：破戒、破見、破威儀。還有三種事情，僧團應該對他作不見擯：喜歡爭鬥、喜歡爭論、喜歡互相指責。僧團想要作不見擯時，應該先考慮五件事：如果我們對這位比丘作不見擯，不一起布薩（Posadha，齋戒）、說戒（Patimokkha，戒律）、自恣（Pavarana，僧眾互相檢舉過失）、不一起作各種羯磨（Kamma，僧事）、不一起用餐、不一起攜帶缽（Patra，食器）和那（衣物）、不能隨著上座起身行禮迎接和送別，因為這個緣故，爭鬥的事情發生，互相指責謾罵、僧團破裂、僧團爭論、僧團分裂、僧團不和。考慮這五件事後，不應該作擯。如果我們對這位比丘作不見擯，不一起布薩、說戒、自恣、作各種羯磨、不一起用餐、不一起攜帶缽和那、不隨著上座起身行禮迎接和送別，因為這個緣故，不發生爭鬥互相指責謾罵、僧團和合、沒有爭論、沒有分裂、沒有不和。考慮這
【English Translation】 English version: 'If a Bhikkhu (monk) is present and verbally abuses and scolds you, and the Sangha (monastic community) has already dealt with it according to the Dharma (teachings), you should accept the repentance for the transgression.' If he accepts, then let the householder stay away from the place where he can hear and see, and Bhikkhu Uttara should confess the Dukkata (misdeed) to these Bhikkhus. If he does not accept, and if this householder is knowledgeable and wise, has great power, has official power, has the power of thieves, can do evil deeds himself to disturb the Sangha, or instruct others to do so, the Sangha should tell this Bhikkhu: 'This householder is knowledgeable and wise, has official power, has the power of thieves, can do evil deeds himself and can also instruct others to do so, you should leave this dwelling place.' If the Bhikkhu insists on staying, the Sangha is without fault.
The Buddha was in Kausambi (a city in ancient India). At that time, Bhikkhu Channa (name of a monk), committed a repentable offense. The Bhikkhus, out of compassion, wishing to benefit and bring him peace and happiness, told him his offense: 'Instruct him to recognize his offense according to the Dharma and repent, do not conceal it.' Channa said: 'I do not see the offense, how can I repent?' The Bhikkhus told the Buddha about this matter in detail. The Buddha told the Bhikkhus: 'You should perform Ukkhittaka (suspension) against Channa. If there are other Bhikkhus like this, you should also perform Ukkhittaka against them. If a Bhikkhu has committed offenses in three matters, Ukkhittaka should be performed against him: breaking precepts, breaking views, breaking decorum. There are also three matters for which the Sangha should perform Ukkhittaka: liking to fight, liking to argue, liking to accuse each other. When the Sangha wants to perform Ukkhittaka, it should first consider five things: If we perform Ukkhittaka against this Bhikkhu, not participating together in Posadha (observance day), reciting the Patimokkha (code of monastic rules), Pavarana (invitation for criticism), not performing various Kamma (monastic procedures) together, not eating together, not carrying the Patra (alms bowl) and robes together, not rising to greet and see off the senior monks, because of this reason, fighting and arguing will arise, accusing and scolding each other, the Sangha will be broken, the Sangha will argue, the Sangha will be divided, the Sangha will be discordant. After considering these five things, Ukkhittaka should not be performed. If we perform Ukkhittaka against this Bhikkhu, not participating together in Posadha, reciting the Patimokkha, Pavarana, performing various Kamma, not eating together, not carrying the Patra and robes together, not rising to greet and see off the senior monks, because of this reason, fighting and arguing will not arise, accusing and scolding each other will not arise, the Sangha will be harmonious, without argument, without division, without discord. Considering this
五事已，應與作不見擯。犯罪比丘亦應思惟五事：若諸比丘與我作不見擯，不得共我布薩、說戒、自恣、作諸羯磨、不共中食、不共帶缽那、不得隨上座起禮迎送。何以故？諸比丘樂持戒、有慚愧，不能為我故隨愛、隨瞋、隨怖、隨癡行。思惟是法已，應受不見擯。作不見擯羯磨法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是車匿比丘，犯罪不如法見。若僧時到僧忍聽，僧與車匿比丘作不見擯，隨汝車匿幾時犯罪不如法見，僧隨爾所時與汝作不見擯。諸比丘不共汝作羯磨、不共汝住于僧事中：若白羯磨、白二羯磨、白四羯磨、布薩、自恣、不得入十四人數、不與汝共事共住，猒惡汝如旃陀羅。是名白。』如是白四羯磨。『僧與車匿比丘作不見擯羯磨竟，僧忍，默然故，是事如是持！』得不見擯比丘行法者，不應與他受大戒、不應受他依止、不應畜沙彌、不應受教誡比丘尼羯磨、若先受不應教誡、不應重犯罪、不應作相似罪、不應作過是罪、不應呵羯磨、不應呵羯磨人，不應受清凈比丘起禮迎送、供養衣缽、臥具、洗腳、拭腳腳機，若無病不應受他按摩，心悔折伏柔軟。」佛言：「若不如是法行者，盡形不得離是羯磨。」即時諸比丘，受佛教已小遠一面，與車匿比丘作不見擯羯磨。
作不見擯羯磨已，車匿
【現代漢語翻譯】 現代漢語譯本：五件事完成後，應該對他進行不見擯（不與往來）。犯罪的比丘也應該思考五件事：如果其他比丘對我進行不見擯，他們將不會與我一起布薩（每半月誦戒）、說戒、自恣（僧眾解除禁制）、進行各種羯磨（僧事）、不一起用餐、不一起攜帶缽盂、不會隨著上座起身行禮迎接和送別。為什麼呢？因為比丘們樂於持戒、有慚愧心，不會爲了我的緣故而隨著愛慾、嗔恨、恐懼、愚癡行事。思考這些法后，應該接受不見擯。進行不見擯羯磨的方法是，一心和合的僧團中，一位比丘在僧團中唱言：『大德僧眾請聽！這位車匿（Channa）比丘，犯了不如法的行為。如果僧眾認為時機已到，僧眾忍可聽從，僧眾就對車匿比丘進行不見擯，隨你車匿犯不如法的行為多久，僧眾就隨那麼長時間對你進行不見擯。比丘們不與你一起進行羯磨、不與你一起住在僧事中：無論是白羯磨（簡單宣告）、白二羯磨（宣告兩次）、白四羯磨（宣告四次）、布薩、自恣，不得列入十四人數中、不與你共事共住，厭惡你如同旃陀羅（賤民）。這叫做白。』這樣宣告四次羯磨。『僧眾對車匿比丘進行不見擯羯磨完畢，僧眾忍可，因為默然的緣故，這件事就這樣成立！』 得到不見擯的比丘應該遵守的規則是，不應該為他人授大戒、不應該接受他人的依止、不應該蓄養沙彌、不應該接受教誡比丘尼的羯磨、如果先前接受了就不應該教誡、不應該再犯同樣的罪、不應該犯相似的罪、不應該犯超過此罪的罪、不應該呵斥羯磨、不應該呵斥進行羯磨的人，不應該接受清凈比丘起身行禮迎接和送別、供養衣缽、臥具、洗腳、擦腳的腳機，如果沒有病不應該接受他人的食物，內心後悔折伏變得柔軟。』佛說：『如果不按照這些法行事，終身不得解除這個羯磨。』 當時，比丘們接受了佛的教誨后，稍稍遠離一面，對車匿比丘進行了不見擯羯磨。 進行了不見擯羯磨后，車匿（Channa）
【English Translation】 English version: After the five matters are completed, one should perform the 'not seeing' expulsion (not associating with him). A bhikkhu who has committed an offense should also contemplate five matters: If the bhikkhus perform a 'not seeing' expulsion on me, they will not perform the Uposatha (recitation of precepts every half month), recitation of the Patimokkha (code of monastic rules), Pavarana (end of rainy season retreat ceremony), perform various Kamma (monastic procedures), not eat together, not carry the alms bowl together, and will not rise to greet and see off the senior monks. Why is that? Because the bhikkhus are happy to uphold the precepts and have a sense of shame, they will not act according to desire, anger, fear, or delusion for my sake. After contemplating these Dharmas, one should accept the 'not seeing' expulsion. The method for performing the 'not seeing' Kamma is that in a harmonious Sangha (community), one bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This bhikkhu Channa (Channa, name of a monk), has committed an offense that is not in accordance with the Dharma. If the Sangha deems the time is right, and the Sangha agrees to listen, the Sangha will perform a 'not seeing' expulsion on bhikkhu Channa, for as long as you, Channa, commit offenses that are not in accordance with the Dharma, the Sangha will perform a 'not seeing' expulsion on you for that long. The bhikkhus will not perform Kamma with you, will not live with you in Sangha affairs: whether it is a white Kamma (simple announcement), a white double Kamma (announcement twice), a white quadruple Kamma (announcement four times), Uposatha, Pavarana, not be included in the fourteen individuals, not work or live with you, detesting you like a Chandala (outcaste). This is called white.' Thus, announce the Kamma four times. 'The Sangha has completed the 'not seeing' expulsion Kamma on bhikkhu Channa, the Sangha agrees, because of the silence, this matter is thus established!' The rules that a bhikkhu who has received the 'not seeing' expulsion should follow are that he should not give the higher ordination to others, should not accept others' reliance, should not raise a novice, should not accept the Kamma of instructing bhikkhunis, if he has previously accepted it, he should not instruct, should not commit the same offense again, should not commit similar offenses, should not commit offenses greater than this offense, should not criticize the Kamma, should not criticize the person performing the Kamma, should not accept the pure bhikkhus rising to greet and see him off, offering robes, alms bowls, bedding, washing feet, footstools for wiping feet, if he is not sick, he should not accept others' food, and his mind should repent, subdue, and become gentle.' The Buddha said: 'If one does not act according to these Dharmas, one cannot be released from this Kamma for life.' At that time, the bhikkhus, having received the Buddha's teachings, moved a little distance away and performed the 'not seeing' expulsion Kamma on bhikkhu Channa. After performing the 'not seeing' expulsion Kamma, Channa (Channa, name of a monk)
比丘心不折伏，作是言：「我何豫汝等事？我不數汝等。」作是語已便持衣缽，向鴦伽國、摩竭國、迦尸國、憍薩羅國、鳩留國、般阇羅國、阿葉摩伽阿般提國，從一住處至一住處。諸國土比丘聞車匿被擯，不共作羯磨：若白羯磨、白二羯磨、白四羯磨、布薩、自恣、不入立十四人數、不得共事，猒惡如旃陀羅，皆不共住、不共事。還來俱舍彌國，心悔折伏，從僧乞解不見擯。諸比丘以是事白佛，佛語諸比丘：「汝等與車匿比丘解不見擯。若更有如是人，亦應與解。若比丘不如法行者，僧不應與解不見擯、若與他受大戒、與他作依止、若畜沙彌、若受教誡比丘尼羯磨、若教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若訶羯磨若呵羯磨人、若受清凈比丘起禮迎送供養衣缽臥具洗腳拭腳腳機、若不病受他按摩、若作白衣相、若作外道相、若與外道共事、不應作便作、不學比丘戒、呵罵比丘、惡口向比丘、毀呰比丘、作方便令僧失住處失供養、欲折伏界內界外比丘、喜斗諍相言、心不折伏不恭敬柔軟。若如是行者，不應與解不見擯。若得不見擯比丘，不與他受大戒、不與他作依止、不畜沙彌、不受教誡比丘尼羯磨、不教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不受清凈比丘起禮迎送供
【現代漢語翻譯】 現代漢語譯本： 如果一位比丘內心沒有被調伏，就說：『我與你們的事有什麼關係？我不把你們放在眼裡。』說完這些話，就拿著衣缽，前往鴦伽國（Anga，古代印度十六雄國之一）、摩揭陀國（Magadha，古代印度十六雄國之一）、迦尸國（Kasi，古代印度十六雄國之一）、憍薩羅國（Kosala，古代印度十六雄國之一）、鳩留國（Kuru，古代印度十六雄國之一）、般阇羅國（Pancala，古代印度十六雄國之一）、阿葉摩伽阿般提國（Avanti，古代印度十六雄國之一），從一個住處到另一個住處。各國的比丘們聽說車匿（Channa）被擯出僧團，都不與他一起舉行羯磨（Karma，佛教儀式）：無論是白羯磨（宣佈羯磨）、白二羯磨（需要兩次宣佈的羯磨）、白四羯磨（需要四次宣佈的羯磨）、布薩（Posadha，每半月舉行的誦戒儀式）、自恣（Pravāraṇa，雨季安居結束時的儀式），不被列入十四人名單、不得參與僧團事務，厭惡他如同旃陀羅（Candala，印度社會最下層賤民），都不與他同住、不與他共事。後來他回到俱舍彌國（Kausambi），內心後悔，想要被調伏，向僧團請求解除不見擯。比丘們將此事稟告佛陀，佛陀對比丘們說：『你們可以為車匿比丘解除不見擯。如果還有像他這樣的人，也應該為他們解除。如果比丘不如法行事，僧團不應該為他解除不見擯，例如：為他人授大戒、為他人作依止、畜養沙彌、接受教誡比丘尼羯磨、教誡比丘尼、再犯重罪、犯相似罪、犯超過這些的罪、呵斥羯磨、呵斥羯磨人、接受清凈比丘的禮迎送供養衣缽臥具洗腳拭腳腳機、沒有生病卻接受他人的醫藥、做出白衣的裝扮、做出外道的裝扮、與外道一起共事、不應該做的事情卻做了、不學習比丘戒、呵罵比丘、惡語對比丘、譭謗比丘、製造方便讓僧團失去住處失去供養、想要折伏界內界外的比丘、喜歡爭鬥相罵、內心沒有被調伏不恭敬柔軟。如果有人這樣行事，不應該為他解除不見擯。如果得到不見擯的比丘，不為他人授大戒、不為他人作依止、不畜養沙彌、不接受教誡比丘尼羯磨、不教誡比丘尼、不再犯重罪、不犯相似罪、不犯超過這些的罪、不呵斥羯磨、不呵斥羯磨人、不接受清凈比丘的禮迎送供 養。』
【English Translation】 English version: If a Bhikshu (monk) whose mind is not subdued says, 'What business is it of mine with you? I do not count you among my concerns.' Having spoken thus, he takes his robes and bowl and goes to the countries of Anga (one of the sixteen Mahajanapadas), Magadha (one of the sixteen Mahajanapadas), Kasi (one of the sixteen Mahajanapadas), Kosala (one of the sixteen Mahajanapadas), Kuru (one of the sixteen Mahajanapadas), Pancala (one of the sixteen Mahajanapadas), Avanti (one of the sixteen Mahajanapadas), going from one dwelling place to another. The Bhikshus in those countries, hearing that Channa (name of a monk) has been banished, do not perform Karma (Buddhist ritual) with him: neither White Karma (announcing the Karma), White Second Karma (Karma requiring two announcements), White Fourth Karma (Karma requiring four announcements), Posadha (bi-monthly recitation of precepts), Pravāraṇa (end of rainy season retreat ceremony), he is not included in the list of fourteen, he is not allowed to participate in Sangha (monastic community) affairs, they detest him as a Candala (outcaste), they do not live or work with him. Later, he returns to Kausambi (ancient city), his heart filled with remorse, wanting to be subdued, and asks the Sangha to lift the 'not seeing' banishment. The Bhikshus report this matter to the Buddha, who tells them, 'You may lift the 'not seeing' banishment for Bhikshu Channa. If there are others like him, you should also lift it for them. If a Bhikshu does not act according to the Dharma (teachings), the Sangha should not lift the 'not seeing' banishment for him, such as: giving higher ordination to others, giving dependence to others, keeping a Shramanera (novice monk), accepting the Karma of instructing Bhikshunis (nuns), instructing Bhikshunis, committing a serious offense again, committing a similar offense, committing an offense greater than these, criticizing Karma, criticizing those who perform Karma, accepting the respectful welcome, sending-off, offerings of robes, bowls, bedding, foot washing, foot wiping, and footstools from pure Bhikshus, accepting medicine from others when not sick, dressing like a layman, dressing like a heretic, associating with heretics, doing what should not be done, not learning the Bhikshu precepts, scolding Bhikshus, speaking harshly to Bhikshus, slandering Bhikshus, creating opportunities for the Sangha to lose their dwelling places and offerings, wanting to subdue Bhikshus within and outside the boundary, delighting in quarrels and disputes, with a mind that is not subdued, disrespectful, and not gentle. If someone acts in this way, the 'not seeing' banishment should not be lifted for him. If a Bhikshu receives the 'not seeing' banishment, he does not give higher ordination to others, does not give dependence to others, does not keep a Shramanera, does not accept the Karma of instructing Bhikshunis, does not instruct Bhikshunis, does not commit a serious offense again, does not commit a similar offense, does not commit an offense greater than these, does not criticize Karma, does not criticize those who perform Karma, does not accept the respectful welcome, sending-off, and offer-
養衣缽臥具、不受洗腳拭腳腳機、若不病不應受他按摩、不作白衣相外道相、不與外道共事、作所應作、學比丘戒不呵罵比丘、不惡口向比丘、不毀呰比丘、不作方便令僧失住處失供養、不欲折伏界內界外比丘、不喜斗諍相言，心悔折伏恭敬柔軟。若如是行者，應與解不見擯。解不見擯法者，一心和合僧，車匿比丘應從坐起偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧念！我車匿犯可悔過罪，不如法見故，僧與我作不見擯。諸比丘不與我共事、共住、作白羯磨、白二羯磨、白四羯磨、布薩、自恣及諸羯磨、不得入立十四人數、厭惡我如旃陀羅。今我車匿已心悔折伏柔軟，從僧乞解不見擯羯磨。僧憐愍故，與我解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是車匿比丘，犯罪不如法見，僧與作不見擯羯磨，諸比丘不與共事、共住、作白羯磨、白二羯磨、白四羯磨、布薩、自恣、不得入十四人數，厭惡如旃陀羅。車匿比丘今心悔折伏，從僧乞解不見擯羯磨。若僧時到僧忍聽，與車匿比丘解不見擯羯磨。是名白。』如是白四羯磨。『僧與車匿比丘解不見擯羯磨竟，僧忍，默然故，是事如是持。』」
佛在俱舍彌國。爾時長老車匿，犯可悔過罪。諸比丘憐愍欲利益安樂故，語其過罪，教令如法悔過
【現代漢語翻譯】 現代漢語譯本 應供養衣缽臥具，不應接受洗腳和擦腳的工具。如果沒有生病，不應該接受別人的供養。不應裝扮成白衣（在家居士）或外道（其他宗教修行者）的樣子，不應與外道共同從事事務。應當做該做的事情，學習比丘（男性出家修行者）的戒律，不呵斥辱罵比丘，不惡語相向比丘，不詆譭誹謗比丘，不採取任何手段使僧團失去住所或供養，不希望以任何方式折服界內或界外的比丘，不喜歡爭鬥和爭吵，內心感到後悔，願意折服自己，保持恭敬和柔和的態度。如果能夠這樣修行，就應該解除對其施加的『不見擯』（一種僧團的懲罰）。 解除『不見擯』的方法是：全體僧眾一心和合，車匿比丘（Channa Bhikkhu）應該從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，合掌，這樣說：『尊敬的僧團請聽！我車匿犯了可以懺悔的罪過，因為不如法的見解，僧團對我施加了『不見擯』。諸位比丘不與我共同從事事務，不與我共同居住，不為我舉行白羯磨（一種僧團儀式）、白二羯磨、白四羯磨、布薩（每半月誦戒儀式）、自恣（僧眾互相指出過失的儀式）以及其他羯磨，不得列入十四人數（參與重要僧事的最低人數），厭惡我如同旃陀羅（印度種姓制度中的賤民）。現在我車匿已經內心感到後悔，願意折服自己，態度柔和，向僧團請求解除『不見擯』。希望僧團憐憫我，為我解除。』第二次、第三次也像這樣請求。隨即一位比丘在僧團中宣佈：『尊敬的僧團請聽！這位車匿比丘，因為犯了不如法的見解，僧團對其施加了『不見擯』，諸位比丘不與其共同從事事務，不與其共同居住，不為其舉行白羯磨、白二羯磨、白四羯磨、布薩、自恣，不得列入十四人數，厭惡其如同旃陀羅。車匿比丘現在內心感到後悔，願意折服自己，向僧團請求解除『不見擯』。如果僧團認為時機已到，僧團同意，就為車匿比丘解除『不見擯』。這叫做白。』像這樣進行白四羯磨。 『僧團為車匿比丘解除『不見擯』羯磨完畢，僧團同意，因為大家保持沉默，這件事就這樣決定了。』
佛陀在俱舍彌國（Kausambi）。當時，長老車匿，犯了可以懺悔的罪過。諸位比丘憐憫他，希望他得到利益和安樂，所以指出了他的過錯，教導他如法懺悔。
【English Translation】 English version One should provide robes, alms bowls, bedding, and not accept foot washing or foot wiping tools. If not ill, one should not accept offerings from others. One should not act like a layman (white-robed) or a follower of other religions (non-Buddhist), and should not engage in activities with non-Buddhists. One should do what is appropriate, study the Bhikkhu (monk) precepts, not scold or insult Bhikkhus, not speak harshly to Bhikkhus, not slander Bhikkhus, not create means for the Sangha (monastic community) to lose their dwelling or offerings, not desire to subdue Bhikkhus within or outside the boundary, and not enjoy disputes and arguments. One should feel remorseful, be willing to subdue oneself, and be respectful and gentle. If one practices in this way, one should be released from the 『non-seeing expulsion』 (a type of Sangha punishment). The method for lifting the 『non-seeing expulsion』 is as follows: The entire Sangha should be of one mind and in harmony. Channa Bhikkhu (Channa Bhikkhu) should rise from his seat, expose his right shoulder, remove his shoes, kneel on his right knee, and join his palms, saying: 『Venerable Sangha, please listen! I, Channa, have committed a repentable offense. Because of my improper views, the Sangha has imposed a 『non-seeing expulsion』 upon me. The Bhikkhus do not engage in activities with me, do not live with me, do not perform White Karma (a type of Sangha ritual), White Second Karma, White Fourth Karma, Uposatha (bi-monthly recitation of precepts), Pravarana (end of rainy season retreat ceremony), or other Karmas for me, and I am not counted among the fourteen (minimum number required for important Sangha matters), and they despise me as if I were a Chandala (outcaste in the Indian caste system). Now I, Channa, feel remorseful, am willing to subdue myself, and am gentle in attitude. I request the Sangha to lift the 『non-seeing expulsion』 from me. May the Sangha have compassion on me and lift it.』 The second and third times, he should request in the same way. Then, a Bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! This Channa Bhikkhu, because of his improper views, the Sangha has imposed a 『non-seeing expulsion』 upon him. The Bhikkhus do not engage in activities with him, do not live with him, do not perform White Karma, White Second Karma, White Fourth Karma, Uposatha, Pravarana for him, and he is not counted among the fourteen, and they despise him as if he were a Chandala. Channa Bhikkhu now feels remorseful, is willing to subdue himself, and requests the Sangha to lift the 『non-seeing expulsion』 from him. If the Sangha deems it the right time, and the Sangha agrees, then the 『non-seeing expulsion』 should be lifted from Channa Bhikkhu. This is called White.』 The White Fourth Karma should be performed in this way. 『The Sangha has completed the lifting of the 『non-seeing expulsion』 Karma for Channa Bhikkhu. The Sangha agrees, because everyone remains silent, this matter is thus decided.』
The Buddha was in Kausambi (Kausambi). At that time, the elder Channa, committed a repentable offense. The Bhikkhus, out of compassion and wishing to benefit and bring happiness to him, pointed out his faults and taught him to repent according to the Dharma.
。答言：「我見是罪，不能如法悔過。」諸比丘以是事白佛，佛語諸比丘：「汝等與車匿，作不作擯羯磨。若更有如是人，亦應與作。」佛言：「若比丘三事中隨犯，應與作不作擯羯磨：若破戒、若破見、若破威儀，應與不作擯。復有三事，僧應與不作擯：喜斗、喜諍、喜相言。僧欲作不作擯時，先應思惟五事：若我等與是比丘作不作擯，不共布薩作諸羯磨、不共中食、不共帶缽那、不隨上座起禮迎送，以是因緣故，斗諍事起相言相罵、僧破、僧諍、僧別、僧異。思惟是五法已，不應作擯。若我等與是比丘作不作擯，不共布薩作諸羯磨、不共中食帶缽那、不隨上座起禮迎送，以是因緣故，不起斗諍相言相罵、僧和合、無諍、無別、無異。思惟是五法已，應與作擯。犯罪比丘亦應思惟五法：是諸比丘與我作不作擯，不得共我布薩自恣作諸羯磨、不共中食帶缽那、不隨上座起迎禮拜。何以故？諸比丘樂持戒、有慚愧，不能為我故隨愛、隨瞋、隨怖、隨癡行。思惟是五法已，應受不作擯羯磨。
「不作擯羯磨法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是車匿比丘，犯罪見罪，不能如法悔過。若僧時到僧忍聽，僧與車匿比丘作不作擯，隨汝車匿幾時犯罪見罪不能如法悔過，僧隨爾所時與汝作不作擯，諸比丘不共
【現代漢語翻譯】 現代漢語譯本：他回答說：『我認識到自己有罪，但不能如法懺悔。』眾比丘將此事稟告佛陀，佛陀對比丘們說：『你們應當對車匿（Channa）執行不作擯羯磨（a type of monastic punishment）。如果還有像這樣的人，也應當這樣做。』佛陀說：『如果比丘在以下三件事中任犯一件，就應當對其執行不作擯羯磨：如果破戒、如果破見、如果破威儀，就應當執行不作擯。』又有三種情況，僧團應當執行不作擯：喜歡爭鬥、喜歡爭論、喜歡互相指責。僧團想要執行不作擯時，首先應當考慮五件事：如果我們對比丘執行不作擯，不一起舉行布薩（Posadha，一種懺悔儀式）和進行其他羯磨（Karma，僧團事務）、不一起用齋、不一起攜帶缽（Patra，僧人的食器）、不隨上座起身禮迎，因為這些緣故，爭鬥的事情就會發生，互相指責謾罵、僧團破裂、僧團爭執、僧團分離、僧團差異。考慮到這五種情況后，不應當執行不作擯。如果我們對比丘執行不作擯，不一起舉行布薩和進行其他羯磨、不一起用齋攜帶缽、不隨上座起身禮迎，因為這些緣故，就不會發生爭鬥指責謾罵、僧團和合、沒有爭執、沒有分離、沒有差異。考慮到這五種情況后，應當執行不作擯。犯罪的比丘也應當考慮五件事：這些比丘對我執行不作擯，不允許我一起舉行布薩自恣（Pravāraṇā，雨季安居結束時的儀式）和進行其他羯磨、不一起用齋攜帶缽、不隨上座起身禮拜。為什麼呢？因為這些比丘樂於持戒、有慚愧心，不會爲了我的緣故而隨著愛、隨著嗔、隨著怖、隨著癡而行事。考慮到這五種情況后，應當接受不作擯羯磨。 『不作擯羯磨法是，一心和合的僧團，一位比丘在僧團中唱言：『大德僧眾請聽！這位車匿比丘，犯罪並認識到自己的罪過，但不能如法懺悔。如果僧團時機成熟並忍可，僧團就對車匿比丘執行不作擯，隨你車匿犯罪並認識到自己的罪過但不能如法懺悔多久，僧團就隨你那麼長時間執行不作擯，眾比丘不與你一起……』
【English Translation】 English version: He replied, 'I see that I am guilty, but I cannot repent according to the Dharma.' The Bhikshus (monks) reported this matter to the Buddha, and the Buddha said to the Bhikshus, 'You should perform the 'abstention from association' Karma (a type of monastic punishment) on Channa (name of a monk). If there are others like him, you should also do so.' The Buddha said, 'If a Bhikshu commits any of the following three offenses, he should be subjected to the 'abstention from association' Karma: if he violates the precepts, if he violates the views, or if he violates the proper conduct, he should be subjected to the 'abstention from association'. There are also three situations in which the Sangha (monastic community) should impose the 'abstention from association': being fond of fighting, being fond of arguing, and being fond of blaming each other. When the Sangha wants to perform the 'abstention from association', it should first consider five things: If we perform the 'abstention from association' on this Bhikshu, not participating together in the Posadha (confession ceremony) and other Karma (monastic affairs), not eating together, not carrying the Patra (begging bowl) together, not rising to greet and send off the senior monks, because of these reasons, fighting will occur, blaming and scolding each other, the Sangha will be broken, the Sangha will quarrel, the Sangha will be separated, and the Sangha will be different. After considering these five things, the 'abstention from association' should not be performed. If we perform the 'abstention from association' on this Bhikshu, not participating together in the Posadha and other Karma, not eating together and carrying the Patra, not rising to greet and send off the senior monks, because of these reasons, fighting, blaming, and scolding will not occur, the Sangha will be harmonious, without quarrels, without separation, and without differences. After considering these five things, the 'abstention from association' should be performed. The offending Bhikshu should also consider five things: These Bhikshus are performing the 'abstention from association' on me, not allowing me to participate together in the Posadha and Pravāraṇā (end of rainy season retreat ceremony) and other Karma, not eating together and carrying the Patra, not rising to greet and bow to the senior monks. Why? Because these Bhikshus are happy to uphold the precepts and have a sense of shame, they will not act according to love, anger, fear, or delusion for my sake. After considering these five things, the 'abstention from association' Karma should be accepted. 'The method of the 'abstention from association' Karma is that the Sangha, united in one mind, one Bhikshu proclaims in the Sangha: 'Venerable Sangha, listen! This Bhikshu Channa, has committed an offense and recognizes his guilt, but cannot repent according to the Dharma. If the Sangha deems it timely and approves, the Sangha will perform the 'abstention from association' on Bhikshu Channa, for as long as you, Channa, commit an offense and recognize your guilt but cannot repent according to the Dharma, the Sangha will perform the 'abstention from association' on you for that long, the Bhikshus will not be with you...'
汝作諸羯磨：若白羯磨、白二羯磨、白四羯磨、布薩、自恣、不得入立十四人數、不與汝共事共住、厭惡汝如旃陀羅。是名白。』如是白四羯磨。『僧與車匿比丘作不作擯羯磨竟，僧忍，默然故，是事如是持！』得不作擯比丘行法者，不應與他受具戒、不應與他作依止、不應畜沙彌、不應受教誡比丘尼羯磨、若先受不應教誡、不應重犯罪、不應作相似罪、不應作過是罪、不應呵羯磨、不應呵羯磨人、不應出清凈比丘過、不應受清凈比丘起禮迎送供養衣缽臥具、不應受洗腳拭腳腳機供養、除病不應受他按摩，應心悔折伏柔軟。」佛言：「若不如是法行者，盡形不得離是羯磨。」即時諸比丘，受佛教小卻一面，與車匿比丘作不作擯羯磨已，車匿比丘心不折伏，作是言：「我何豫汝等事？我不數汝等。」作是語已便持衣缽，向鴦伽國、摩竭國、迦尸國、憍薩羅國、鳩留國、阿葉磨伽阿般提國，從一住處至一住處。諸國土比丘聞車匿比丘被擯，諸比丘不共作羯磨不共住，于眾事中若白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入立十四人數、不得共事共住，厭惡如旃陀羅，皆不共住、共事。
車匿比丘還俱舍彌國，心悔折伏，從僧乞解不作擯羯磨。諸比丘以是事白佛，佛語諸比丘：「汝等與車匿比丘解不作擯。若更有
【現代漢語翻譯】 現代漢語譯本： 『你所作的各種羯磨（karma，業），無論是白羯磨（simple act of the Sangha，僧團的簡單行為）、白二羯磨（act requiring two declarations，需要兩次聲明的行為）、白四羯磨（act requiring four declarations，需要四次聲明的行為）、布薩（uposatha，齋戒日）、自恣（pravāraṇā，僧眾自恣），都不得列入十四人數（fourteen grounds for expulsion，十四種驅逐的理由），不得與你共事共住，厭惡你如同旃陀羅（caṇḍāla，賤民）。這叫做白。』 如此白四羯磨。 『僧團對比丘車匿（Channa，人名）作出不作擯羯磨（act of non-association，不交往羯磨）完畢，僧團認可，因為默然，此事就這樣執行！』 得到不作擯的比丘，他的行爲準則為：不應與他人受具足戒（ordination，出家），不應為他人作依止（spiritual mentor，精神導師），不應畜養沙彌（novice monk，小沙彌），不應接受教誡比丘尼羯磨（ordination of nuns，比丘尼的授戒），如果先前已接受，則不應教誡，不應再犯戒，不應作相似的罪，不應作超過此罪的罪行，不應呵斥羯磨，不應呵斥羯磨人，不應揭露清凈比丘的過失，不應接受清凈比丘的禮迎送供養衣缽臥具，不應接受洗腳擦腳腳凳的供養，除了生病，不應接受他人的**，應當真心懺悔，折伏自己的心，變得柔和。' 佛說：『如果不如法行事，終身不得解除此羯磨。』 當時，眾比丘接受佛的教誨，稍微退到一旁，與車匿比丘作不作擯羯磨已，車匿比丘心不折伏，說：『我與你們的事有什麼關係？我不把你們放在眼裡。』 說完這話，便拿著衣缽，前往鴦伽國（Aṅga，古印度國名）、摩竭國（Magadha，古印度國名）、迦尸國（Kāśī，古印度國名）、憍薩羅國（Kosala，古印度國名）、鳩留國（Kuru，古印度國名）、阿葉磨伽阿般提國（Āyasmāgā Avantī，古印度國名），從一個住處到另一個住處。各國的比丘聽說車匿比丘被擯，眾比丘不與他共同作羯磨，不共同居住，在各種事務中，無論是白羯磨、白二羯磨、白四羯磨、布薩自恣，都不得列入十四人數，不得共同做事共同居住，厭惡他如同旃陀羅，都不與他共同居住、共同做事。 車匿比丘回到俱舍彌國（Kauśāmbī，古印度城市），心生後悔，折伏內心，向僧團請求解除不作擯羯磨。眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『你們為車匿比丘解除不作擯。如果還有』
【English Translation】 English version: 'You perform all karmas (karma, actions): whether it be a white karma (simple act of the Sangha), a white second karma (act requiring two declarations), a white fourth karma (act requiring four declarations), the Uposatha (uposatha, day of fasting), the Pravāraṇā (pravāraṇā, invitation), you are not allowed to be counted among the fourteen people (fourteen grounds for expulsion), you are not allowed to share tasks or live together, you are despised like a caṇḍāla (caṇḍāla, outcast). This is called white.' Thus, the white fourth karma. 'The Sangha having completed the act of non-association (act of non-association) against the bhikkhu Channa (Channa, personal name), the Sangha approves, because of silence, this matter is thus upheld!' A bhikkhu who has received the act of non-association, his rules of conduct are: he should not give full ordination (ordination) to others, he should not act as a spiritual mentor (spiritual mentor) for others, he should not keep a novice monk (novice monk), he should not receive the karma of instructing nuns (ordination of nuns), if he has previously received it, he should not instruct, he should not commit offenses again, he should not commit similar offenses, he should not commit offenses greater than this, he should not criticize the karma, he should not criticize the people performing the karma, he should not reveal the faults of pure bhikkhus, he should not receive the respectful greetings, send-offs, offerings, robes, and bedding of pure bhikkhus, he should not receive the offerings of foot washing, foot wiping, and footstools, except when ill, he should not receive others' **, he should sincerely repent, subdue his mind, and become gentle.' The Buddha said, 'If one does not act according to these rules, one may not be released from this karma for life.' At that time, the bhikkhus, having received the Buddha's teaching, stepped aside slightly and performed the act of non-association against the bhikkhu Channa. The bhikkhu Channa did not subdue his mind and said, 'What business do I have with you? I do not count you among my concerns.' Having said this, he took his robes and bowl and went to the countries of Aṅga (Aṅga, ancient Indian kingdom), Magadha (Magadha, ancient Indian kingdom), Kāśī (Kāśī, ancient Indian kingdom), Kosala (Kosala, ancient Indian kingdom), Kuru (Kuru, ancient Indian kingdom), and Āyasmāgā Avantī (Āyasmāgā Avantī, ancient Indian kingdom), from one dwelling place to another. The bhikkhus of the various countries heard that the bhikkhu Channa had been banished, and the bhikkhus did not perform karmas together with him, nor did they live together. In all matters, whether it was a white karma, a white second karma, a white fourth karma, the Uposatha, or the Pravāraṇā, he was not allowed to be counted among the fourteen people, nor was he allowed to share tasks or live together. They despised him like a caṇḍāla, and they did not live or work together with him. The bhikkhu Channa returned to Kauśāmbī (Kauśāmbī, ancient Indian city), repented in his heart, subdued his mind, and asked the Sangha to release him from the act of non-association. The bhikkhus reported this matter to the Buddha, and the Buddha told the bhikkhus, 'Release the bhikkhu Channa from the act of non-association. If there are more'
如是人，亦應與解。若擯比丘不如行法者，僧不應與解、若與他受具戒、與他作依止、若畜沙彌、若受教誡比丘尼羯磨、若教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若呵羯磨、若呵羯磨人、若受清凈比丘起禮迎送供養衣缽臥具洗腳拭腳腳機、若不病受他按摩、若作白衣相、作外道相、若與外道共事、不應作便作、不學比丘戒、呵罵比丘、惡口向比丘、毀呰比丘、作方便令僧失住處失供養、欲折伏界內界外比丘、喜斗諍相言，心不悔折伏恭敬柔軟。若不如是行者，不應與解不作擯。若得不作擯比丘，不與他受具戒、不與他作依止、不畜沙彌、不受教誡比丘尼羯磨、不教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不受清凈比丘起禮迎送供養衣缽臥具洗腳拭腳腳機、不病不受按摩、不作白衣相、不作外道相、不與外道共事、作所應作、學比丘戒、不呵罵比丘、不惡口向比丘、不毀呰比丘、不作方便令僧失住處失供養、不欲折伏界內界外比丘、不喜斗諍相言，心悔折伏恭敬柔軟。若如是行者，應與解不作擯。解不作擯法者，一心和合僧，車匿比丘應從坐起偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我車匿犯罪見罪不能如法悔故，僧與我作不作擯。諸比丘不與我共事共住、
【現代漢語翻譯】 現代漢語譯本： 像這樣的人，也應該解除（不作擯）。如果被擯的比丘不如法行事，僧團不應該解除（不作擯）。如果（他）給他人授具足戒、給他人作依止師、蓄養沙彌、接受教誡比丘尼的羯磨、教誡比丘尼、再犯重罪、做出相似的罪行、做出超過這些的罪行、呵斥羯磨、呵斥羯磨的執行者、接受清凈比丘的起立迎接、送別、供養、衣缽、臥具、洗腳、擦腳、腳凳、沒有生病卻接受他人的食物、做出白衣的姿態、做出外道的姿態、與外道一起做事、不應該做的卻做了、不學習比丘戒、呵罵比丘、惡語對比丘、譭謗比丘、製造方便讓僧團失去住處和供養、想要折伏界內界外的比丘、喜歡爭鬥吵鬧，內心不後悔，不折伏，不恭敬，不柔和。如果不如這樣行事，不應該解除（不作擯），不解除擯罰。 如果（被擯的比丘）能夠做到不（再）做被擯的原因，不給他人授具足戒、不給他人作依止師、不蓄養沙彌、不接受教誡比丘尼的羯磨、不教誡比丘尼、不再犯重罪、不做相似的罪行、不做超過這些的罪行、不呵斥羯磨、不呵斥羯磨的執行者、不接受清凈比丘的起立迎接、送別、供養、衣缽、臥具、洗腳、擦腳、腳凳、沒有生病不接受他人的食物、不做白衣的姿態、不做外道的姿態、不與外道一起做事、做應該做的、學習比丘戒、不呵罵比丘、不惡語對比丘、不譭謗比丘、不製造方便讓僧團失去住處和供養、不想要折伏界內界外的比丘、不喜歡爭鬥吵鬧，內心後悔，折伏，恭敬，柔和。如果如這樣行事，應該解除（不作擯），解除不作擯。 解除不作擯的方法是，一心和合的僧團，車匿(Channa)比丘應該從座位上起身，袒露右肩，脫掉鞋子，右膝跪地合掌，這樣說：『大德僧團憶念！我車匿(Channa)犯罪，認識到自己的罪過，不能如法懺悔，所以僧團對我作不作擯。諸位比丘不與我一起共事共住、』
【English Translation】 English version: Such a person should also be granted release (from 'not associating'). If the expelled Bhikkhu does not behave according to the Dharma, the Sangha should not grant release (from 'not associating'). If he gives ordination to others, gives dependence to others, keeps a Samanera (novice), accepts the Karma of instructing Bhikkhunis (nuns), instructs Bhikkhunis, commits a serious offense again, commits similar offenses, commits offenses exceeding these, criticizes the Karma, criticizes the performers of the Karma, receives the rising, welcoming, sending off, offerings, robes, bowls, bedding, washing feet, wiping feet, and footstools of pure Bhikkhus, accepts food from others when not ill, acts like a layman, acts like a heretic, associates with heretics, does what should not be done, does not learn the Bhikkhu precepts, scolds Bhikkhus, speaks harshly to Bhikkhus, slanders Bhikkhus, creates means for the Sangha to lose its dwelling place and offerings, desires to subdue Bhikkhus within and outside the boundary, delights in fighting and arguing, and whose mind is not repentant, submissive, respectful, and gentle. If he does not behave in this way, he should not be granted release (from 'not associating'), and the expulsion should not be lifted. If (the expelled Bhikkhu) can refrain from the causes of expulsion, does not give ordination to others, does not give dependence to others, does not keep a Samanera (novice), does not accept the Karma of instructing Bhikkhunis (nuns), does not instruct Bhikkhunis, does not commit a serious offense again, does not commit similar offenses, does not commit offenses exceeding these, does not criticize the Karma, does not criticize the performers of the Karma, does not receive the rising, welcoming, sending off, offerings, robes, bowls, bedding, washing feet, wiping feet, and footstools of pure Bhikkhus, does not accept food from others when not ill, does not act like a layman, does not act like a heretic, does not associate with heretics, does what should be done, learns the Bhikkhu precepts, does not scold Bhikkhus, does not speak harshly to Bhikkhus, does not slander Bhikkhus, does not create means for the Sangha to lose its dwelling place and offerings, does not desire to subdue Bhikkhus within and outside the boundary, does not delight in fighting and arguing, and whose mind is repentant, submissive, respectful, and gentle. If he behaves in this way, he should be granted release (from 'not associating'), and the expulsion should be lifted. The method for lifting 'not associating' is that the Sangha, united in mind, Channa (Channa, name of a Bhikkhu) Bhikkhu should rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, and join his palms, saying: 'Venerable Sangha, remember! I, Channa (Channa), have committed offenses, recognized my offenses, and cannot repent according to the Dharma, therefore the Sangha has imposed 'not associating' upon me. The Bhikkhus do not associate or live with me together.'
作白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入立十四人數，厭惡我如旃陀羅。我車匿今心悔折伏柔軟，從僧乞解不作擯羯磨。僧憐愍故，與我解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是車匿比丘，犯罪見罪不能如法悔過，僧與作不作擯羯磨。諸比丘不與共事、共住、共作白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入立十四人數，厭惡如旃陀羅。車匿比丘得是羯磨故，心悔折伏柔軟，從僧乞解不作擯羯磨。若僧時到僧忍聽，與車匿比丘解不作擯羯磨。是名白。』如是白四羯磨。『僧與車匿比丘解不作擯羯磨竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時阿利吒比丘，生惡邪見言：「我如是知佛法義，佛所說障法，行是障法不能障道。」諸比丘以是事白佛，佛語諸比丘：「汝等與阿利吒比丘作不捨惡邪見擯。若更有如是人，亦應與作。」佛言：「若比丘三事中有犯應與作惡邪不除擯：若破戒、若破見、若破威儀。復有三事：喜斗、喜諍、喜相言。僧與作惡邪不除擯，爾時先應思惟五法：若我等與是比丘作惡邪不除擯，不共布薩自恣作諸羯磨、不共中食帶缽那、不隨上座起禮迎送，以是因緣故，斗諍事起相言相罵、僧破、僧諍、僧別、僧異。思惟是事已，不應作擯。若我
【現代漢語翻譯】 現代漢語譯本：『（如果）進行白羯磨（Bái羯磨，宣佈羯磨）、白二羯磨（Bái èr羯磨，一次宣佈一次表決的羯磨）、白四羯磨（Bái sì羯磨，一次宣佈三次表決的羯磨）、布薩（Bù sà，每半月誦戒儀式）自恣（Zì zì，僧眾自檢舉過錯的儀式），不得列入十四人（Shísì rén，僧團中具有特殊資格的人）之列，（僧眾）厭惡我如同旃陀羅（Zhāntuóluó，印度種姓制度中最低賤的階層）。我車匿（Chēnì）現在真心懺悔，折服傲慢變得柔順，向僧團請求解除不作擯羯磨（Bù zuò bìn羯磨，禁止參與僧團活動的羯磨）。僧團憐憫我的緣故，同意解除。』第二次、第三次也這樣請求。當時一位比丘在僧團中宣佈：『各位大德僧眾請聽！這位車匿比丘，犯了罪，認識到罪過卻不能如法懺悔，僧團對他進行了不作擯羯磨。各位比丘不與他共事、共住、共同進行白羯磨、白二羯磨、白四羯磨、布薩自恣，不得列入十四人之列，厭惡他如同旃陀羅。車匿比丘因為受到這種羯磨的懲罰，真心懺悔，折服傲慢變得柔順，向僧團請求解除不作擯羯磨。如果僧團時機成熟，僧團同意，就允許解除車匿比丘的不作擯羯磨。這叫做白。』像這樣進行白四羯磨。『僧團已經為車匿比丘解除了不作擯羯磨，僧團同意，因為大家保持沉默，這件事就這樣成立了。』
佛陀住在舍衛國（Shèwèiguó）。當時，阿利吒（Ālìzhà）比丘產生了錯誤的邪見，說：『我這樣理解佛法的意義，佛陀所說的障礙之法，如果實行這些障礙之法，並不能夠障礙修道。』各位比丘將這件事稟告佛陀，佛陀告訴各位比丘：『你們要對阿利吒比丘進行不捨棄惡邪見擯罰。如果還有像這樣的人，也應該對他進行擯罰。』佛陀說：『如果比丘在三種事情上犯錯，就應該對他進行不去除惡邪見的擯罰：如果破戒、如果破見、如果破威儀。』又有三種情況：喜歡爭鬥、喜歡爭辯、喜歡互相指責。僧團對他進行不去除惡邪見的擯罰，這時首先應該思考五種情況：如果我們對這位比丘進行不去除惡邪見的擯罰，不一起進行布薩自恣，不一起進行各種羯磨，不一起用餐，不帶缽盂去乞食，不隨著上座起身行禮迎接和送別，因為這些原因，爭鬥的事情就會發生，互相指責謾罵，僧團破裂，僧團爭執，僧團分裂，僧團出現差異。思考這些事情之後，就不應該進行擯罰。如果我
【English Translation】 English version: '(If) a Bai Karma (Bái羯磨, announcement Karma), a Bai Er Karma (Bái èr羯磨, a Karma with one announcement and one vote), a Bai Si Karma (Bái sì羯磨, a Karma with one announcement and three votes), a Posadha (Bù sà, a bi-monthly recitation of precepts) and Pravāraṇā (Zì zì, a ceremony where monks confess their faults), are performed, and I am not allowed to be among the fourteen people (Shísì rén, people with special qualifications in the Sangha), and (the Sangha) despises me like a Caṇḍāla (Zhāntuóluó, the lowest class in the Indian caste system). I, Channa (Chēnì), now sincerely repent, subdue my arrogance and become gentle, and ask the Sangha to lift the Anutapaniya Karma (Bù zuò bìn羯磨, a Karma that prohibits participation in Sangha activities). Because the Sangha pities me, they agree to lift it.' The second and third times are also requested in this way. At that time, a Bhikkhu announced in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Channa has committed an offense, recognizes the offense but cannot repent according to the Dharma, and the Sangha has performed an Anutapaniya Karma on him. The Bhikkhus do not work with him, live with him, or perform Bai Karma, Bai Er Karma, Bai Si Karma, Posadha and Pravāraṇā together, and are not allowed to be among the fourteen people, and despise him like a Caṇḍāla. Because Bhikkhu Channa has been punished by this Karma, he sincerely repents, subdues his arrogance and becomes gentle, and asks the Sangha to lift the Anutapaniya Karma. If the Sangha is ready and agrees, then allow the lifting of Bhikkhu Channa's Anutapaniya Karma. This is called Bai.' The Bai Si Karma is performed in this way. 'The Sangha has lifted the Anutapaniya Karma for Bhikkhu Channa, the Sangha agrees, because everyone remains silent, this matter is thus established.'
The Buddha was in Śrāvastī (Shèwèiguó). At that time, Bhikkhu Ariṭṭha (Ālìzhà) had wrong and evil views, saying: 'This is how I understand the meaning of the Buddha's Dharma, the Dharma of obstacles spoken by the Buddha, if these Dharma of obstacles are practiced, they cannot obstruct the path of cultivation.' The Bhikkhus reported this matter to the Buddha, and the Buddha told the Bhikkhus: 'You should impose an expulsion for not abandoning evil views on Bhikkhu Ariṭṭha. If there are others like this, they should also be expelled.' The Buddha said: 'If a Bhikkhu commits a mistake in three matters, he should be expelled for not removing evil views: if he breaks the precepts, if he breaks the views, if he breaks the deportment.' There are also three situations: liking to fight, liking to argue, and liking to blame each other. The Sangha imposes an expulsion for not removing evil views on him, and at this time, five situations should be considered first: If we impose an expulsion for not removing evil views on this Bhikkhu, not performing Posadha and Pravāraṇā together, not performing various Karmas together, not eating together, not taking the alms bowl to beg for food, not rising to greet and send off the senior monks, because of these reasons, fighting will occur, blaming and scolding each other, the Sangha will break up, the Sangha will argue, the Sangha will split, and differences will appear in the Sangha. After considering these things, expulsion should not be performed. If I
與是比丘作惡邪不除擯，不共布薩作諸羯磨、不共中食帶缽那、不隨上座起禮迎送，以是因緣故，不起斗諍相言相罵、僧和合、無諍、無別、無異。思惟是事已，應與作擯。犯罪比丘亦應思惟五事：是諸比丘與我作惡邪不除擯，不得共我布薩作諸羯磨、不得共我中食帶缽那、不隨上座起禮迎送。何以故？諸比丘有慚愧、樂持戒，不能為我故隨愛、隨瞋、隨怖、隨癡行。思惟是事已，應受惡邪不除擯。惡邪不除擯法者，一心和合僧，一比丘僧中唱言：『大德僧聽！是阿利吒比丘生惡邪見言：「我如是知佛法義，佛所說障法，行是障法不能障道。」若僧時到僧忍聽，僧與阿利吒比丘作惡邪不除擯。汝阿利吒，隨汝幾時生惡邪見不如法悔過，僧隨爾所時與汝作惡邪不除擯。諸比丘不共汝作羯磨，不共汝住于僧事中：若白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入十四人數、不與汝共事共住，厭惡汝如旃陀羅。是名白。』如是白四羯磨。『僧與阿利吒比丘作惡邪不除擯羯磨竟，僧忍，默然故，是事如是持！』惡邪不除擯比丘行法者，不應與他受具戒、不應與他作依止、不應畜沙彌、不應受教誡比丘尼羯磨、若先受者不應教誡、不應重作罪、不應作相似罪、不應作過是罪、不應呵羯磨、不應呵羯磨人、不應受清凈比丘起禮迎
【現代漢語翻譯】 現代漢語譯本：如果這個比丘作了惡見，但不去除，不一起布薩，不一起做羯磨（僧團事務），不一起中午吃飯帶著缽，不跟隨上座起身禮迎，因為這個因緣，不起鬥爭、爭吵、辱罵，僧團和合、沒有爭端、沒有分別、沒有差異。思考這些事情后，應該對他進行擯罰。犯罪的比丘也應該思考五件事：這些比丘對我作了惡見但不去除，不和我一起布薩，不和我一起做羯磨，不和我一起中午吃飯帶著缽，不跟隨上座起身禮迎。為什麼呢？因為這些比丘有慚愧心、喜歡持戒，不能爲了我的緣故隨著愛、隨著嗔、隨著怖畏、隨著愚癡行事。思考這些事情后，應該接受惡見不去除的擯罰。惡見不去除的擯罰方法是，一心和合的僧團，一個比丘在僧團中唱言：『大德僧眾請聽！這個阿利吒（Arittha）比丘生起惡邪見說：「我這樣理解佛法的意義，佛所說的障礙法，行這些障礙法不能障礙道。」如果僧團時機成熟，僧團忍可聽許，僧團就對阿利吒比丘作惡見不去除的擯罰。你阿利吒，隨你多少時間生起惡邪見不如法悔過，僧團就隨你多少時間作惡見不去除的擯罰。諸位比丘不和你一起做羯磨，不和你一起住在僧團事務中：無論是白羯磨、白二羯磨、白四羯磨、布薩自恣，不得進入十四人數，不和你一起共事共住，厭惡你如同旃陀羅（Candala，印度種姓制度中最低等級的人）。這叫做白。』這樣白四羯磨。『僧團對阿利吒比丘作惡見不去除的羯磨完畢，僧團忍可，默然的緣故，這件事就這樣成立！』惡見不去除的比丘的行爲準則，不應該給他人受具足戒，不應該給他人作依止，不應該蓄養沙彌（Sramanera，佛教出家男子），不應該接受教誡比丘尼（Bhiksuni，佛教出家女子）的羯磨，如果先前接受了，不應該教誡，不應該重犯同樣的罪，不應該作相似的罪，不應該作超過這個罪的罪，不應該呵斥羯磨，不應該呵斥作羯磨的人，不應該接受清凈比丘的起身禮迎。 English version: If this Bhikkhu (Buddhist monk) holds evil views but does not renounce them, does not participate in Uposatha (observance day), does not participate in Karma (monastic procedures), does not eat midday meals with his bowl, does not rise to greet and send off senior monks, because of these reasons, there is no fighting, quarreling, or scolding, and the Sangha (Buddhist community) is harmonious, without disputes, without divisions, without differences. After contemplating these matters, he should be subject to expulsion. The offending Bhikkhu should also contemplate five things: these Bhikkhus hold evil views against me but do not renounce them, do not participate in Uposatha with me, do not participate in Karma with me, do not eat midday meals with my bowl, do not rise to greet and send off senior monks. Why? Because these Bhikkhus have a sense of shame and delight in upholding the precepts, and cannot act out of love, anger, fear, or delusion for my sake. After contemplating these matters, he should accept expulsion for not renouncing evil views. The method of expulsion for not renouncing evil views is that the Sangha, united in one mind, one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Arittha (Arittha) has arisen with evil views, saying: "I understand the meaning of the Buddha's Dharma (teachings) in this way, that the obstructive Dharmas spoken by the Buddha cannot obstruct the path." If the Sangha deems it timely and permits, the Sangha will impose expulsion on Bhikkhu Arittha for not renouncing evil views. You, Arittha, for as long as you hold evil views and do not repent according to the Dharma, the Sangha will impose expulsion on you for not renouncing evil views. The Bhikkhus will not perform Karma with you, will not reside with you in Sangha affairs: whether it be white Karma, white two Karma, white four Karma, Uposatha self-determination, you may not enter the number of fourteen, will not work or live with you, and will despise you like a Candala (Candala, a person of the lowest caste in the Indian caste system). This is called white.' Thus, white four Karma. 'The Sangha has completed the Karma of expelling Bhikkhu Arittha for not renouncing evil views, the Sangha permits, and because of the silence, this matter is thus established!' The code of conduct for a Bhikkhu expelled for not renouncing evil views is that he should not give full ordination to others, should not give reliance to others, should not keep Sramaneras (Sramanera, Buddhist novice monks), should not accept the Karma of instructing Bhikshunis (Bhiksuni, Buddhist nuns), if he has previously accepted it, he should not instruct, should not repeat the same offense, should not commit similar offenses, should not commit offenses greater than this offense, should not criticize Karma, should not criticize those who perform Karma, and should not accept the rising to greet and send off of pure Bhikkhus.
【English Translation】 English version: If this Bhikkhu (Buddhist monk) holds evil views but does not renounce them, does not participate in Uposatha (observance day), does not participate in Karma (monastic procedures), does not eat midday meals with his bowl, does not rise to greet and send off senior monks, because of these reasons, there is no fighting, quarreling, or scolding, and the Sangha (Buddhist community) is harmonious, without disputes, without divisions, without differences. After contemplating these matters, he should be subject to expulsion. The offending Bhikkhu should also contemplate five things: these Bhikkhus hold evil views against me but do not renounce them, do not participate in Uposatha with me, do not participate in Karma with me, do not eat midday meals with my bowl, do not rise to greet and send off senior monks. Why? Because these Bhikkhus have a sense of shame and delight in upholding the precepts, and cannot act out of love, anger, fear, or delusion for my sake. After contemplating these matters, he should accept expulsion for not renouncing evil views. The method of expulsion for not renouncing evil views is that the Sangha, united in one mind, one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Arittha (Arittha) has arisen with evil views, saying: "I understand the meaning of the Buddha's Dharma (teachings) in this way, that the obstructive Dharmas spoken by the Buddha cannot obstruct the path." If the Sangha deems it timely and permits, the Sangha will impose expulsion on Bhikkhu Arittha for not renouncing evil views. You, Arittha, for as long as you hold evil views and do not repent according to the Dharma, the Sangha will impose expulsion on you for not renouncing evil views. The Bhikkhus will not perform Karma with you, will not reside with you in Sangha affairs: whether it be white Karma, white two Karma, white four Karma, Uposatha self-determination, you may not enter the number of fourteen, will not work or live with you, and will despise you like a Candala (Candala, a person of the lowest caste in the Indian caste system). This is called white.' Thus, white four Karma. 'The Sangha has completed the Karma of expelling Bhikkhu Arittha for not renouncing evil views, the Sangha permits, and because of the silence, this matter is thus established!' The code of conduct for a Bhikkhu expelled for not renouncing evil views is that he should not give full ordination to others, should not give reliance to others, should not keep Sramaneras (Sramanera, Buddhist novice monks), should not accept the Karma of instructing Bhikshunis (Bhiksuni, Buddhist nuns), if he has previously accepted it, he should not instruct, should not repeat the same offense, should not commit similar offenses, should not commit offenses greater than this offense, should not criticize Karma, should not criticize those who perform Karma, and should not accept the rising to greet and send off of pure Bhikkhus.
送供養衣缽臥具洗腳拭腳腳機、若不病不應受他按摩，應悔心折伏柔軟。」佛言：「若得擯比丘不如是行者，盡形不得離是羯磨。」即時諸比丘，受佛教已小卻一面，與阿利吒比丘作惡邪不除擯。心悔折伏柔軟，從僧乞解。諸比丘以是事白佛，佛語諸比丘：「汝等與阿利吒比丘解惡邪不除擯。若更有如是人，亦應與解。若擯比丘，不如惡邪不除擯行法者，僧不應與解、若與他受具戒、與他作依止、若畜沙彌、若受教誡比丘尼羯磨、若教誡比丘尼、若重犯罪、若作相似罪、若作過是罪、若呵羯磨、若呵羯磨人、若受清凈比丘起禮迎送供養衣缽臥具洗腳拭腳腳機、若不病不應受他按摩、若作白衣相、作外道相、若與外道共事、不應作便作、不學比丘戒、呵罵比丘、惡口向比丘、毀呰比丘、作方便令僧失住處失利養、欲折伏界內界外比丘、喜斗諍相言，心不折伏恭敬柔軟。若如是行者，不應與解。若擯比丘，不與他受具戒、不與他作依止、不畜沙彌、不受教誡比丘尼羯磨、不教誡比丘尼、不重犯罪、不作相似罪、不作過是罪、不呵羯磨、不呵羯磨人、不受清凈比丘起禮迎送供養衣缽臥具洗腳拭腳腳機、不病不應受他按摩、不作白衣相外道相、不與外道共事、作所應作、學比丘戒、不呵罵比丘、不惡口向比丘、不毀呰比丘、不
【現代漢語翻譯】 現代漢語譯本： 『供養衣缽臥具、洗腳拭腳用具，若非生病，不應接受他人饋贈，應以懺悔之心折伏自己的傲慢。』佛說：『如果驅擯的比丘沒有按照這樣的方式行事，那麼終身都不得解除這種羯磨（Kamma，業）。』當時，眾比丘接受了佛的教誨，稍微緩和了一下態度，對阿利吒（Arita）比丘作了惡邪不除擯（一種僧團的懲罰）。阿利吒比丘內心後悔，想要折伏自己的傲慢，於是向僧團請求解除懲罰。眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『你們可以為阿利吒比丘解除惡邪不除擯。如果還有像他這樣的人，也應該為他們解除。如果驅擯的比丘，沒有按照惡邪不除擯的行法去做，僧團不應該為他解除。如果他給他人授具足戒、給他人作依止、畜養沙彌、接受教誡比丘尼的羯磨、教誡比丘尼、再犯重罪、做了相似的罪、做了超過這些的罪、呵斥羯磨、呵斥羯磨人、接受清凈比丘的起立禮迎、送供養衣缽臥具、洗腳拭腳用具、沒有生病卻接受他人饋贈、做出白衣的姿態、做出外道的姿態、與外道共事、不應該做的卻做了、不學習比丘戒、呵罵比丘、惡語相向比丘、譭謗比丘、用各種方法使僧團失去住處和利益供養、想要折伏界內界外的比丘、喜歡爭鬥相言，內心不折伏恭敬柔軟。如果像這樣行事的人，不應該為他解除懲罰。如果驅擯的比丘，不給他人授具足戒、不給他人作依止、不畜養沙彌、不接受教誡比丘尼的羯磨、不教誡比丘尼、不再犯重罪、不做相似的罪、不做超過這些的罪、不呵斥羯磨、不呵斥羯磨人、不接受清凈比丘的起立禮迎、送供養衣缽臥具、洗腳拭腳用具、沒有生病不接受他人饋贈、不做白衣的姿態外道的姿態、不與外道共事、做應該做的、學習比丘戒、不呵罵比丘、不惡語相向比丘、不譭謗比丘、不』
【English Translation】 English version: 'Offering robes, alms bowls, bedding, washing and wiping feet utensils, if not ill, one should not receive from others, one should repent and subdue arrogance.' The Buddha said, 'If a Bhikkhu who has been expelled does not act in this way, then he may not be released from this Kamma (action, deed) for the rest of his life.' At that time, the Bhikkhus, having received the Buddha's teaching, softened their attitude slightly and imposed the 'evil and unremoved expulsion' (a type of Sangha punishment) on the Bhikkhu Arita (name of a Bhikkhu). Bhikkhu Arita repented in his heart and wanted to subdue his arrogance, so he asked the Sangha to lift the punishment. The Bhikkhus reported this matter to the Buddha, and the Buddha told the Bhikkhus, 'You may lift the 'evil and unremoved expulsion' for Bhikkhu Arita. If there are others like him, you should also lift it for them. If the expelled Bhikkhu does not act according to the rules of 'evil and unremoved expulsion', the Sangha should not lift it for him. If he gives full ordination to others, gives dependence to others, keeps novices, accepts the Kamma of instructing Bhikkhunis, instructs Bhikkhunis, commits serious offenses again, commits similar offenses, commits offenses greater than these, criticizes Kamma, criticizes those who perform Kamma, accepts the rising, greeting, offering of robes, alms bowls, bedding, washing and wiping feet utensils from pure Bhikkhus, receives gifts from others when not ill, makes the appearance of a layman, makes the appearance of a heretic, associates with heretics, does what should not be done, does not study the Bhikkhu precepts, scolds Bhikkhus, speaks harshly to Bhikkhus, slanders Bhikkhus, uses various means to cause the Sangha to lose its dwelling place and benefits, wants to subdue Bhikkhus within and outside the boundary, likes to quarrel and argue, and does not subdue his heart with respect and gentleness. If someone acts in this way, he should not be released from punishment. If the expelled Bhikkhu does not give full ordination to others, does not give dependence to others, does not keep novices, does not accept the Kamma of instructing Bhikkhunis, does not instruct Bhikkhunis, does not commit serious offenses again, does not commit similar offenses, does not commit offenses greater than these, does not criticize Kamma, does not criticize those who perform Kamma, does not accept the rising, greeting, offering of robes, alms bowls, bedding, washing and wiping feet utensils from pure Bhikkhus, does not receive gifts from others when not ill, does not make the appearance of a layman or a heretic, does not associate with heretics, does what should be done, studies the Bhikkhu precepts, does not scold Bhikkhus, does not speak harshly to Bhikkhus, does not slander Bhikkhus, does not'
作方便令僧失住處失利養、不欲折伏界內界外比丘、不喜斗諍相言，心悔折伏恭敬柔軟。若如是行者，應與解惡邪不除擯。
「解惡邪不除擯法者，一心和合僧，阿利吒比丘應從坐起偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我阿利吒生惡邪見，作如是言：「我知佛法義，佛所說障法，行是障法不能障道。」故僧與我作惡邪不除擯。諸比丘不與我共事、共住、作白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入十四人數，厭惡我如旃陀羅。我阿利吒，今心悔折伏柔軟，從僧乞解惡邪不除擯羯磨。僧憐愍故，與我解。』第二、第三亦如是乞。即時一比丘僧中唱言：『大德僧聽！是阿利吒比丘生惡邪見，作如是言：「我知佛法義，佛說障法，行是障法不能障道。」僧與作惡邪不除擯羯磨，諸比丘不與共事、共住、作白羯磨、白二羯磨、白四羯磨、布薩自恣、不得入十四人數，厭惡如旃陀羅。阿利吒比丘得是羯磨故，心悔折伏柔軟，從僧乞解惡邪不除擯羯磨。若僧時到僧忍聽，與阿利吒比丘解惡邪不除擯羯磨。是名白。』如是白四羯磨。『僧與阿利吒比丘解惡邪不除擯羯磨竟，僧忍，默然故，是事如是持。』」
(八法般茶盧伽法第四竟)
十誦律卷第三十一 大正藏第 23 冊 No.
【現代漢語翻譯】 現代漢語譯本 為求方便，導致僧人失去住所和利養，不願折伏（調伏）界內界外的比丘（出家男子），不喜歡爭鬥和互相指責，內心後悔，願意折伏，變得恭敬柔順。如果此人如此行事，應當解除對其『惡邪不除擯』的處分。
『解除惡邪不除擯法』的方法是：一心和合的僧團，阿利吒（Alista）比丘應當從座位起身，袒露右肩，脫掉革屣（皮鞋），胡跪（右膝著地）合掌，這樣說：『尊敬的僧團請憶念！我阿利吒生起惡邪見，這樣說：「我知道佛法的意義，佛所說的障礙之法，實行這些障礙之法不能障礙得道。」因此僧團對我處以惡邪不除擯的處分。各位比丘不與我共同從事，共同居住，不為我做白羯磨（宣告羯磨）、白二羯磨（一白二羯磨）、白四羯磨（一白三羯磨），不得參加布薩（每半月誦戒）和自恣（僧眾互相指出過失），厭惡我如同旃陀羅（賤民）。我阿利吒，現在內心後悔，願意折伏，變得柔順，向僧團乞求解除惡邪不除擯的羯磨。希望僧團憐憫我，為我解除。』第二次、第三次也這樣乞求。這時一位比丘在僧團中唱言：『尊敬的僧團請聽！這位阿利吒比丘生起惡邪見，這樣說：「我知道佛法的意義，佛所說的障礙之法，實行這些障礙之法不能障礙得道。」僧團對他處以惡邪不除擯的羯磨，各位比丘不與他共同從事，共同居住，不為他做白羯磨、白二羯磨、白四羯磨，不得參加布薩和自恣，厭惡他如同旃陀羅。阿利吒比丘因為這個羯磨，內心後悔，願意折伏，變得柔順，向僧團乞求解除惡邪不除擯的羯磨。如果僧團時機已到，僧團允許，請允許為阿利吒比丘解除惡邪不除擯的羯磨。這是宣告。』這樣宣告四次羯磨。『僧團為阿利吒比丘解除惡邪不除擯的羯磨完畢，僧團允許，因為默然，這件事就這樣決定。』
（八法般茶盧伽法第四完）
十誦律卷第三十一 大正藏第23冊No.
【English Translation】 English version For the sake of convenience, causing monks to lose their dwelling places and benefits, unwilling to subdue (tame) the Bhikkhus (ordained men) within and outside the boundary, disliking disputes and mutual accusations, regretting in their heart, willing to be subdued, becoming respectful and gentle. If such a person acts in this way, the 'evil views without expulsion' punishment should be lifted.
The method for 'lifting the evil views without expulsion' is: the Sangha (community) being of one mind and in harmony, the Alista (Alista) Bhikkhu should rise from his seat, expose his right shoulder, take off his leather sandals, kneel on his right knee, and join his palms, saying: 'Venerable Sangha, please remember! I, Alista, have arisen with evil views, saying: "I know the meaning of the Buddha's Dharma (teachings), the Dharma of obstacles spoken by the Buddha, practicing these Dharma of obstacles cannot obstruct the path to enlightenment." Therefore, the Sangha has imposed on me the punishment of evil views without expulsion. The Bhikkhus do not share activities or residence with me, do not perform the White Karma (announcement Karma), the White Second Karma (one announcement and two Karma), the White Fourth Karma (one announcement and three Karma) for me, I am not allowed to participate in the Uposatha (bi-monthly recitation of precepts) and Pravarana (invitation for criticism), and they despise me like a Chandala (outcaste). I, Alista, now regret in my heart, willing to be subdued, becoming gentle, and I beg the Sangha to lift the Karma of evil views without expulsion. May the Sangha have compassion on me and lift it for me.' The second and third times, he should beg in the same way. At this time, one Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! This Alista Bhikkhu has arisen with evil views, saying: "I know the meaning of the Buddha's Dharma, the Dharma of obstacles spoken by the Buddha, practicing these Dharma of obstacles cannot obstruct the path to enlightenment." The Sangha has imposed on him the Karma of evil views without expulsion, the Bhikkhus do not share activities or residence with him, do not perform the White Karma, the White Second Karma, the White Fourth Karma for him, he is not allowed to participate in the Uposatha and Pravarana, and they despise him like a Chandala. Because of this Karma, Alista Bhikkhu regrets in his heart, willing to be subdued, becoming gentle, and he begs the Sangha to lift the Karma of evil views without expulsion. If the time is right for the Sangha, and the Sangha permits, please allow the lifting of the Karma of evil views without expulsion for Alista Bhikkhu. This is the announcement.' Thus, announce the four Karmas. 'The Sangha has completed the lifting of the Karma of evil views without expulsion for Alista Bhikkhu, the Sangha permits, because of silence, this matter is thus decided.'
(End of the Fourth on the Eight Kinds of Pandaka)
Vinaya in Ten Recitations, Volume 31 Taisho Tripitaka, Volume 23, No.
1435 十誦律
十誦律卷第三十二(第五誦之四)
後秦北印度三藏弗若多羅譯
悔法第五(八法中苦切羯磨第四之餘)
佛在舍衛國。爾時迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，不覆藏，語諸比丘言：「大德！我故出精，犯一僧伽婆尸沙罪，不覆藏，我當云何？」諸比丘以是事白佛，佛語諸比丘：「迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，不覆藏，應與作六夜摩那埵羯磨。若更有如是比丘，僧亦應與作。作法者，一心和合僧，是迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我今從眾僧乞六夜摩那埵，僧與我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故。』第二更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我今從眾僧乞六夜摩那埵，僧與我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故。』第三更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一
【現代漢語翻譯】 現代漢語譯本 《十誦律》卷第三十二（第五誦之四）
後秦北印度三藏弗若多羅譯
悔法第五（八法中苦切羯磨第四之餘）
佛陀在舍衛國（Śrāvastī）的時候，迦留陀夷（Kālodāyin）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，並且沒有隱瞞。他對比丘們說：『大德們！我故意遺精，犯了僧伽婆尸沙罪，沒有隱瞞，我該怎麼辦？』比丘們將此事稟告佛陀。佛陀對比丘們說：『迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，沒有隱瞞，應該給他做六夜摩那埵（ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ）羯磨（karma）。如果還有其他這樣的比丘，僧團也應該給他做。』
做法是，一心和合的僧團，讓迦留陀夷比丘從座位上起身，袒露右肩，脫掉鞋子，右膝著地合掌，這樣說：『大德僧團請憶念！我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞。我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞。我現在從眾僧乞求六夜摩那埵，僧團請慈悲憐憫，因為我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞，請賜予我六夜摩那埵。』
第二次再說：『大德僧團請憶念！我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞。我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞。我現在從眾僧乞求六夜摩那埵，僧團請慈悲憐憫，因為我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有隱瞞，請賜予我六夜摩那埵。』
第三次再說：『大德僧團請憶念！我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪沒有』
【English Translation】 English version The Daśabhāṇavāra-vinaya, Scroll 32 (Fourth of the Fifth Recitation)
Translated by Tripiṭaka Master Punyatara from Northern India of the Later Qin Dynasty
Fifth: Confession (Remaining from the Fourth of the Bitter Reproach Karma among the Eight Dharmas)
The Buddha was in Śrāvastī. At that time, the bhikkhu Kālodāyin intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and did not conceal it. He said to the bhikkhus: 'Venerable ones! I intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and did not conceal it. What should I do?' The bhikkhus reported this matter to the Buddha. The Buddha said to the bhikkhus: 'The bhikkhu Kālodāyin intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and did not conceal it. He should be given the ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ karma. If there are other bhikkhus like this, the Saṃgha should also give it to them.'
The procedure is that the Saṃgha, being of one mind and in harmony, has the bhikkhu Kālodāyin rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, and join his palms, saying: 'Venerable Saṃgha, please remember! I, the bhikkhu Kālodāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense. I, the bhikkhu Kālodāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense. I now request ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ from the Saṃgha. May the Saṃgha, out of compassion, grant me, the bhikkhu Kālodāyin, who intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense, grant me ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ.'
Say it a second time: 'Venerable Saṃgha, please remember! I, the bhikkhu Kālodāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense. I, the bhikkhu Kālodāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense. I now request ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ from the Saṃgha. May the Saṃgha, out of compassion, grant me, the bhikkhu Kālodāyin, who intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal this one offense, grant me ṣaṇṇāṃ rātrīṇāṃ mānatvaṃ.'
Say it a third time: 'Venerable Saṃgha, please remember! I, the bhikkhu Kālodāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not'
罪不覆藏。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我今從眾僧乞六夜摩那埵，僧與我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故。』即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。若僧時到僧忍聽，是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與六夜摩那埵。是名白。』第一：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵者默然，若不忍便說。是初羯磨。』第二我更說：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆
【現代漢語翻譯】 現代漢語譯本 『罪不覆藏。我迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了此僧伽婆尸沙(Saṃghāvaśeṣa)罪，一個罪過沒有隱瞞。我現在向僧團請求六夜摩那埵(mānatva)，希望僧團因為憐憫我，允許我迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，給予我六夜摩那埵。』 當時一位比丘在僧團中宣告：『尊敬的僧團請聽！這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞。這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，向僧團請求六夜摩那埵。如果僧團認為時機已到，請允許僧團同意，給予這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，六夜摩那埵。這叫做白。』 第一次宣告：『尊敬的僧團請聽！這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞。這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，向僧團請求六夜摩那埵。僧團將要給予迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，六夜摩那埵。哪位長老能夠容忍給予迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，六夜摩那埵的，請保持沉默；如果不能容忍，請說出來。這是第一次羯磨(karma)。』 第二次我再次宣告：『尊敬的僧團請聽！這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞。這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，向僧團請求六夜摩那埵。僧團將要給予這位迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞，六夜摩那埵。哪位長老能夠容忍給予迦留陀夷比丘因為故意遺精，犯了此僧伽婆尸沙罪，一個罪過沒有隱瞞
【English Translation】 English version 'I do not conceal my offense. I, the Bhikkhu Kāludāyin (Kāludāyin - name of a monk), intentionally emitted semen and committed this Saṃghāvaśeṣa (Saṃghāvaśeṣa - a type of offense requiring a meeting of the Sangha) offense, not concealing a single offense. I now request six nights of mānatva (mānatva - a period of probation) from the Sangha, hoping that the Sangha, out of compassion, will grant me, the Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, six nights of mānatva.' At that time, a Bhikkhu announced in the Sangha: 'Venerable Sangha, listen! This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense. This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, requesting six nights of mānatva from the Sangha. If the Sangha deems it the right time, please allow the Sangha to agree to grant this Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, six nights of mānatva. This is called a motion.' First announcement: 'Venerable Sangha, listen! This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense. This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, requesting six nights of mānatva from the Sangha. The Sangha is about to grant Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, six nights of mānatva. Those elders who can tolerate granting Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, six nights of mānatva, should remain silent; if you cannot tolerate it, please speak up. This is the first karma (karma - a formal act of the Sangha).' The second time I announce again: 'Venerable Sangha, listen! This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense. This Bhikkhu Kāludāyin intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, requesting six nights of mānatva from the Sangha. The Sangha is about to grant this Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense, six nights of mānatva. Those elders who can tolerate granting Bhikkhu Kāludāyin, who intentionally emitted semen and committed this Saṃghāvaśeṣa offense, not concealing a single offense
藏，當與六夜摩那埵者默然，若不忍便說。是第二羯磨。』第三我更說：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵者默然，若不忍說。』（第三羯磨）『僧已與迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏六夜摩那埵竟，僧忍，默然故，是事如是持。』」
迦留陀夷比丘，僧中行六夜摩那埵竟，語諸比丘言：「諸大德！我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘出罪。犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已僧中行六夜摩那埵，當與出罪。若更有如是人，亦應與出罪。出罪法者，一心和合僧，是迦留陀夷比丘應從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，我先已僧中乞六夜摩那埵，僧已與我六夜摩那埵，我已僧中行六夜摩那埵。我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中行六夜摩那埵竟，今從僧乞出
【現代漢語翻譯】 現代漢語譯本 『藏匿罪行者，應給予六夜的摩那埵（Mānatta，懺悔期），保持沉默，若不能忍受則說出來。這是第二次羯磨（Karma，業）。』第三次我再說：『大德僧眾聽著！這位迦留陀夷（Kāludāyi）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，一個罪行沒有隱瞞。這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一個罪行沒有隱瞞，向僧眾請求六夜的摩那埵。僧眾應給予迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一個罪行沒有隱瞞，六夜的摩那埵。哪位長老贊同給予迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一個罪行沒有隱瞞，六夜的摩那埵，請保持沉默，若不贊同請說出來。』（第三次羯磨）『僧眾已經給予迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，一個罪行沒有隱瞞，六夜的摩那埵完畢，僧眾贊同，因為沉默，此事就這樣決定。』
迦留陀夷比丘在僧眾中完成六夜的摩那埵后，對比丘們說：『諸位大德！我接下來該怎麼辦？』比丘們將此事稟告佛陀，佛陀對比丘們說：『你們應當給予迦留陀夷比丘出罪。他犯了僧伽婆尸沙罪，故意遺精，一個罪行沒有隱瞞，已經在僧眾中完成了六夜的摩那埵，應當給予出罪。如果還有像這樣的人，也應該給予出罪。出罪的方法是，一心和合的僧眾，這位迦留陀夷比丘應該從座位上站起來，袒露右肩，脫掉革屣（皮鞋），胡跪合掌，這樣說：『大德僧眾憶念！我迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一個罪行沒有隱瞞，我先前已經向僧眾請求了六夜的摩那埵，僧眾已經給予了我六夜的摩那埵，我已經于僧眾中完成了六夜的摩那埵。我迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，一個罪行沒有隱瞞，在僧眾中完成摩那埵后，現在向僧眾請求出罪。』
【English Translation】 English version 『Those who conceal their offenses should be given six nights of Mānatta (penance period), remaining silent, and if they cannot bear it, they should speak. This is the second Karma (action, ritual).』 The third time I say: 『Venerable Sangha, listen! This Bhikkhu Kāludāyi (name of a monk) has intentionally emitted semen, committing a Saṃghāvaśeṣa (formal meeting of the monastic community) offense, one offense not concealed. This Bhikkhu Kāludāyi has intentionally emitted semen, committing a Saṃghāvaśeṣa offense, one offense not concealed, and requests six nights of Mānatta from the Sangha. The Sangha should give Bhikkhu Kāludāyi, who has intentionally emitted semen, committing a Saṃghāvaśeṣa offense, one offense not concealed, six nights of Mānatta. Those elders who approve of giving Bhikkhu Kāludāyi, who has intentionally emitted semen, committing a Saṃghāvaśeṣa offense, one offense not concealed, six nights of Mānatta, please remain silent; if you do not approve, please speak.』 (Third Karma) 『The Sangha has already given Bhikkhu Kāludāyi, who committed a Saṃghāvaśeṣa offense, intentionally emitted semen, one offense not concealed, six nights of Mānatta, the Sangha approves, because of silence, this matter is thus decided.』
After Bhikkhu Kāludāyi completed six nights of Mānatta in the Sangha, he said to the Bhikkhus: 『Venerable ones! What should I do next?』 The Bhikkhus reported this matter to the Buddha, and the Buddha said to the Bhikkhus: 『You should grant Bhikkhu Kāludāyi absolution. He committed a Saṃghāvaśeṣa offense, intentionally emitted semen, one offense not concealed, and has already completed six nights of Mānatta in the Sangha, he should be granted absolution. If there are others like this, they should also be granted absolution. The method of absolution is, with the Sangha united in one mind, this Bhikkhu Kāludāyi should rise from his seat, bare his right shoulder, remove his leather sandals, kneel with his right knee on the ground, join his palms, and say: 『Venerable Sangha, remember! I, Bhikkhu Kāludāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, one offense not concealed, I previously requested six nights of Mānatta from the Sangha, the Sangha has given me six nights of Mānatta, and I have completed six nights of Mānatta in the Sangha. I, Bhikkhu Kāludāyi, committed a Saṃghāvaśeṣa offense, intentionally emitted semen, one offense not concealed, and after completing Mānatta in the Sangha, now request absolution from the Sangha.』
罪。僧我迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，一罪不覆藏，已僧中行六夜摩那埵竟，僧當與我出罪，憐愍故。』第二我更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，我先已僧中乞六夜摩那埵，僧已與我六夜摩那埵，我已僧中行六夜摩那埵。我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中行六夜摩那埵竟，今從僧乞出罪。僧我迦留陀夷比丘，犯此僧伽婆尸沙罪，一罪不覆藏，已僧中行六夜摩那埵竟，僧當與我出罪，憐愍故。』第三我更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，我先已僧中乞六夜摩那埵，僧已與我六夜摩那埵，我已僧中行六夜摩那埵。我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中行六夜摩那埵竟，今從僧乞出罪。僧我迦留陀夷比丘，犯此僧伽婆尸沙罪，一罪不覆藏，已僧中行六夜摩那埵竟，僧當與我出罪，憐愍故。』即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵，已僧中行六夜摩那埵竟。是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中已行六夜摩那埵竟，從僧乞出罪。若僧時到僧
【現代漢語翻譯】 現代漢語譯本： 『我，迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，因為故意遺精，這一罪過沒有隱瞞，已經在僧團中完成了六夜摩那埵(mānatta)的修行。現在請求僧團給我出罪，請慈悲憐憫。』 第二次我再次陳述：『尊敬的僧團請記住！我，迦留陀夷(Kāḷudāyi)比丘，因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，這一罪過沒有隱瞞。我先前已經在僧團中請求了六夜摩那埵(mānatta)，僧團也已經給了我六夜摩那埵(mānatta)，我已經完成了六夜摩那埵(mānatta)的修行。我，迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，因為故意遺精，這一罪過沒有隱瞞，在僧團中完成了六夜摩那埵(mānatta)的修行，現在向僧團請求出罪。我，迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，這一罪過沒有隱瞞，已經在僧團中完成了六夜摩那埵(mānatta)的修行。現在請求僧團給我出罪，請慈悲憐憫。』 第三次我再次陳述：『尊敬的僧團請記住！我，迦留陀夷(Kāḷudāyi)比丘，因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，這一罪過沒有隱瞞。我先前已經在僧團中請求了六夜摩那埵(mānatta)，僧團也已經給了我六夜摩那埵(mānatta)，我已經完成了六夜摩那埵(mānatta)的修行。我，迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，因為故意遺精，這一罪過沒有隱瞞，在僧團中完成了六夜摩那埵(mānatta)的修行，現在向僧團請求出罪。我，迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，這一罪過沒有隱瞞，已經在僧團中完成了六夜摩那埵(mānatta)的修行。現在請求僧團給我出罪，請慈悲憐憫。』 當時，一位比丘在僧團中宣告：『尊敬的僧團請聽！這位迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，因為故意遺精，這一罪過沒有隱瞞，先前已經向僧團請求了六夜摩那埵(mānatta)，僧團也給了他六夜摩那埵(mānatta)，他已經在僧團中完成了六夜摩那埵(mānatta)的修行。這位迦留陀夷(Kāḷudāyi)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，因為故意遺精，這一罪過沒有隱瞞，已經在僧團中完成了六夜摩那埵(mānatta)的修行，現在向僧團請求出罪。如果僧團認為時機已到，'
【English Translation】 English version: 'I, the Bhikkhu Kāḷudāyi (name of a monk), have committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. I have completed the six-night mānatta (a period of probation) in the Sangha (the monastic community). Now, I request the Sangha to grant me absolution, out of compassion.' The second time, I further stated: 'Venerable Sangha, remember! I, the Bhikkhu Kāḷudāyi (name of a monk), intentionally emitted semen, committing this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense. This offense was not concealed. I previously requested six-night mānatta (a period of probation) from the Sangha, and the Sangha granted me six-night mānatta (a period of probation). I have completed the six-night mānatta (a period of probation) in the Sangha. I, the Bhikkhu Kāḷudāyi (name of a monk), have committed this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. Having completed the six-night mānatta (a period of probation) in the Sangha, I now request absolution from the Sangha. I, the Bhikkhu Kāḷudāyi (name of a monk), have committed this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense. This offense was not concealed. Having completed the six-night mānatta (a period of probation) in the Sangha, I request the Sangha to grant me absolution, out of compassion.' The third time, I further stated: 'Venerable Sangha, remember! I, the Bhikkhu Kāḷudāyi (name of a monk), intentionally emitted semen, committing this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense. This offense was not concealed. I previously requested six-night mānatta (a period of probation) from the Sangha, and the Sangha granted me six-night mānatta (a period of probation). I have completed the six-night mānatta (a period of probation) in the Sangha. I, the Bhikkhu Kāḷudāyi (name of a monk), have committed this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. Having completed the six-night mānatta (a period of probation) in the Sangha, I now request absolution from the Sangha. I, the Bhikkhu Kāḷudāyi (name of a monk), have committed this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense. This offense was not concealed. Having completed the six-night mānatta (a period of probation) in the Sangha, I request the Sangha to grant me absolution, out of compassion.' At that time, a Bhikkhu announced in the Sangha: 'Venerable Sangha, listen! This Bhikkhu Kāḷudāyi (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. He previously requested six-night mānatta (a period of probation) from the Sangha, and the Sangha granted him six-night mānatta (a period of probation). He has completed the six-night mānatta (a period of probation) in the Sangha. This Bhikkhu Kāḷudāyi (name of a monk) has committed this Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. Having completed the six-night mānatta (a period of probation) in the Sangha, he now requests absolution from the Sangha. If the Sangha deems it the right time,'
忍聽，僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已僧中行六夜摩那埵竟，僧今當與出罪。如是白。』第一：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵已，僧中行六夜摩那埵竟。是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中已行六夜摩那埵竟，今從僧乞出罪。僧迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧當與出罪。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧今當與出罪者默然，若不忍便說。是初羯磨。』第二我更說：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵已，僧中行六夜摩那埵竟。迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中已行六夜摩那埵竟，今從僧乞出罪。僧迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧當與出罪。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧今當與出罪者默然，若不忍便說。是第二羯磨。』第三我更說：『大德僧聽
【現代漢語翻譯】 現代漢語譯本： 『請聽，迦留陀夷(Kāludāyin)比丘犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，已經在僧團中完成了六夜的摩那埵(mānatta)期，現在僧團應當給予他出罪。就這樣稟告。』 第一次：『大德僧眾請聽！這位迦留陀夷(Kāludāyin)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，先前已經向僧團請求了六夜的摩那埵(mānatta)，僧團也已經給予了他六夜的摩那埵(mānatta)，並且在僧團中完成了六夜的摩那埵(mānatta)期。這位迦留陀夷(Kāludāyin)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，已經在僧團中完成了六夜的摩那埵(mānatta)期，現在向僧團請求出罪。僧團將要給予迦留陀夷(Kāludāyin)比丘出罪，因為他犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，並且已經完成了六夜的摩那埵(mānatta)期。哪位長老能夠容忍僧團給予迦留陀夷(Kāludāyin)比丘出罪，因為他犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，並且已經完成了六夜的摩那埵(mānatta)期，就請默然，如果不能容忍就請說出來。這是第一次羯磨(karma)。』 第二次我再說：『大德僧眾請聽！這位迦留陀夷(Kāludāyin)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，先前已經向僧團請求了六夜的摩那埵(mānatta)，僧團也已經給予了他六夜的摩那埵(mānatta)，並且在僧團中完成了六夜的摩那埵(mānatta)期。迦留陀夷(Kāludāyin)比丘，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，已經在僧團中完成了六夜的摩那埵(mānatta)期，現在向僧團請求出罪。僧團將要給予迦留陀夷(Kāludāyin)比丘出罪，因為他犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，並且已經完成了六夜的摩那埵(mānatta)期。哪位長老能夠容忍僧團給予迦留陀夷(Kāludāyin)比丘出罪，因為他犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪，故意遺精，這一罪行沒有隱瞞，並且已經完成了六夜的摩那埵(mānatta)期，就請默然，如果不能容忍就請說出來。這是第二次羯磨(karma)。』 第三次我再說：『大德僧眾請聽！』
【English Translation】 English version: 'Listen, the monk Kāludāyin (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six-night mānatta (a period of probation) within the Sangha. Now, the Sangha should grant him absolution. Thus, it is announced.' First: 'Venerable Sangha, listen! This monk Kāludāyin (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. He previously requested six nights of mānatta (a period of probation) from the Sangha, and the Sangha granted him six nights of mānatta (a period of probation), and he has completed the six nights of mānatta (a period of probation) within the Sangha. This monk Kāludāyin (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation) within the Sangha. Now he requests absolution from the Sangha. The Sangha will grant absolution to the monk Kāludāyin (name of a monk) because he committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation). Which elders here can tolerate the Sangha granting absolution to the monk Kāludāyin (name of a monk) because he committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation), let them remain silent. If anyone cannot tolerate it, let them speak. This is the first karma (formal act of the Sangha).' Second time I say: 'Venerable Sangha, listen! This monk Kāludāyin (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed. He previously requested six nights of mānatta (a period of probation) from the Sangha, and the Sangha granted him six nights of mānatta (a period of probation), and he has completed the six nights of mānatta (a period of probation) within the Sangha. Monk Kāludāyin (name of a monk) has committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation) within the Sangha. Now he requests absolution from the Sangha. The Sangha will grant absolution to the monk Kāludāyin (name of a monk) because he committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation). Which elders here can tolerate the Sangha granting absolution to the monk Kāludāyin (name of a monk) because he committed a Saṃghāvaśeṣa (a type of offense requiring formal meeting of the Sangha) offense by intentionally emitting semen. This offense was not concealed, and he has completed the six nights of mānatta (a period of probation), let them remain silent. If anyone cannot tolerate it, let them speak. This is the second karma (formal act of the Sangha).' The third time I say: 'Venerable Sangha, listen!'
！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵已，僧中行六夜摩那埵竟。是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧中已行六夜摩那埵竟，今從僧乞出罪。僧迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧當與出罪。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已行六夜摩那埵竟，僧今當與出罪者默然，若不忍便說。是第三羯磨。』『僧已與迦留陀夷比丘出罪竟，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，已僧中行六夜摩那埵竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，不覆藏，語諸比丘：「我故出精，犯一僧伽婆尸沙罪，不覆藏。我今云何？」諸比丘以是事白佛，佛語諸比丘：「汝等與迦留陀夷比丘六夜摩那埵。若更有如是人，亦應作。作是法者，一心和合僧，迦留陀夷從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，我今從僧乞六夜摩那埵。僧與迦留陀夷比丘故出精，犯此僧伽婆尸
【現代漢語翻譯】 現代漢語譯本： 『這是迦留陀夷（Kāludāyin，人名）比丘，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種戒律）罪，故意遺精，這一罪行沒有隱瞞，先前已經向僧團請求了六夜摩那埵（chayarata-mānatva，六夜懺悔），僧團也已經給予了他六夜摩那埵，並且在僧團中完成了六夜摩那埵。這位迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，這一罪行沒有隱瞞，在僧團中已經完成了六夜摩那埵，現在向僧團請求出罪。僧團應當為迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，這一罪行沒有隱瞞，已經完成了六夜摩那埵，給予出罪。哪位長老同意為這位迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，這一罪行沒有隱瞞，已經完成了六夜摩那埵，僧團現在應當給予出罪的，就保持沉默；如果不同意，就請說出來。這是第三次羯磨（karma，儀式）。』『僧團已經為迦留陀夷比丘完成了出罪，因為他犯了僧伽婆尸沙罪，故意遺精，這一罪行沒有隱瞞，已經在僧團中完成了六夜摩那埵，僧團同意，因為大家保持沉默，這件事就這樣決定了。』
佛陀在舍衛國（Śrāvastī）的時候。當時，迦留陀夷比丘故意遺精，犯了一項僧伽婆尸沙罪，沒有隱瞞，告訴其他比丘：『我故意遺精，犯了一項僧伽婆尸沙罪，沒有隱瞞。我現在該怎麼辦？』比丘們將這件事稟告了佛陀，佛陀告訴比丘們：『你們給予迦留陀夷比丘六夜摩那埵。如果還有像這樣的人，也應該這樣做。做這種儀式的人，要一心和合的僧團，迦留陀夷從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，合掌，這樣說：『尊敬的僧團請記住！我迦留陀夷比丘故意遺精，犯了這項僧伽婆尸沙罪，這一罪行沒有隱瞞。我迦留陀夷比丘故意遺精，犯了這項僧伽婆尸沙罪，這一罪行沒有隱瞞，我現在向僧團請求六夜摩那埵。僧團給予迦留陀夷比丘故意遺精，犯了這項僧伽婆尸
【English Translation】 English version: 'This is the Bhikkhu Kāludāyin (name of a person), who has committed a Saṃghāvaśeṣa (a type of monastic offense) offense by intentionally emitting semen. This offense was not concealed. He has previously requested six nights of mānatva (chayarata-mānatva, penance of six nights) from the Saṃgha, and the Saṃgha has granted him six nights of mānatva, and he has completed the six nights of mānatva within the Saṃgha. This Bhikkhu Kāludāyin, having committed this Saṃghāvaśeṣa offense by intentionally emitting semen, and not concealing it, and having completed the six nights of mānatva within the Saṃgha, now requests release from the offense from the Saṃgha. The Saṃgha should grant release from the offense to Bhikkhu Kāludāyin, who has committed this Saṃghāvaśeṣa offense by intentionally emitting semen, and not concealing it, and having completed the six nights of mānatva. Whoever among the elders approves of granting release from the offense to this Bhikkhu Kāludāyin, who has committed this Saṃghāvaśeṣa offense by intentionally emitting semen, and not concealing it, and having completed the six nights of mānatva, let him remain silent; if anyone does not approve, let him speak. This is the third Karma (karma, ritual).』 『The Saṃgha has completed the release from the offense for Bhikkhu Kāludāyin, because he committed this Saṃghāvaśeṣa offense by intentionally emitting semen, and not concealing it, and having completed the six nights of mānatva within the Saṃgha. The Saṃgha approves, because everyone remains silent; this matter is thus decided.』
The Buddha was in Śrāvastī (name of a city). At that time, the Bhikkhu Kāludāyin intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and did not conceal it, telling the other Bhikkhus: 『I intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and did not conceal it. What should I do now?』 The Bhikkhus reported this matter to the Buddha, and the Buddha told the Bhikkhus: 『You should grant the Bhikkhu Kāludāyin six nights of mānatva. If there is anyone else like this, you should also do the same. Those who perform this ritual, the Saṃgha should be of one mind and in harmony. Kāludāyin should rise from his seat, expose his right shoulder, take off his sandals, kneel on his right knee, join his palms, and say: 『Venerable Saṃgha, please remember! I, the Bhikkhu Kāludāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal it. I, the Bhikkhu Kāludāyin, intentionally emitted semen, committing this Saṃghāvaśeṣa offense, and did not conceal it. I now request six nights of mānatva from the Saṃgha.』 The Saṃgha grants the Bhikkhu Kāludāyin, who intentionally emitted semen, committing this Saṃghāvaśeṣa
沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故！』第二更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，一罪不覆藏，我今從僧乞六夜摩那埵。僧與迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故！』第三更說：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，我今從僧乞六夜摩那埵。僧與我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與我六夜摩那埵，憐愍故！』即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。若僧時到僧忍聽，是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，與六夜摩那埵。是名白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍與迦留陀夷比丘故出精，犯此僧伽婆尸沙罪
【現代漢語翻譯】 現代漢語譯本 『諸位長老，請憶念！我，迦留陀夷（Kāḷudāyi）比丘，因故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，此一罪行未曾隱瞞。我，迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞，我現在向僧團請求六夜摩那埵（mānatta，一種懺悔期）。請僧團慈悲，允許我，迦留陀夷比丘，因故意遺精，犯下此僧伽婆尸沙罪，且未曾隱瞞，給予我六夜摩那埵！』 第二次重複：『諸位長老，請憶念！我，迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞。我，迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞，我現在向僧團請求六夜摩那埵。請僧團慈悲，允許我，迦留陀夷比丘，因故意遺精，犯下此僧伽婆尸沙罪，且未曾隱瞞，給予我六夜摩那埵！』 第三次重複：『諸位長老，請憶念！我，迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞。我，迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞，我現在向僧團請求六夜摩那埵。請僧團慈悲，允許我，迦留陀夷比丘，因故意遺精，犯下此僧伽婆尸沙罪，且未曾隱瞞，給予我六夜摩那埵！』 此時，一位比丘在僧團中宣告：『諸位長老請聽！這位迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞。這位迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞，現在向僧團請求六夜摩那埵。如果僧團認為時機已到，請允許僧團同意給予這位迦留陀夷比丘，因故意遺精，犯下僧伽婆尸沙罪且未曾隱瞞，六夜摩那埵。這就是宣告。』 『諸位長老請聽！這位迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞。這位迦留陀夷比丘，因故意遺精，犯了僧伽婆尸沙罪，此一罪行未曾隱瞞，現在向僧團請求六夜摩那埵。僧團將給予迦留陀夷比丘，因故意遺精，犯下僧伽婆尸沙罪且未曾隱瞞，六夜摩那埵。哪位長老同意給予迦留陀夷比丘，因故意遺精，犯下僧伽婆尸沙罪
【English Translation】 English version 'Venerable Sangha, may the Sangha remember! I, the bhikkhu Kāḷudāyi (Kāḷudāyi, a monk's name), intentionally emitted semen, committing a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a type of offense requiring a meeting of the Sangha) offense, and this offense was not concealed. I, the bhikkhu Kāḷudāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. I now request a six-night mānatta (mānatta, a period of penance) from the Sangha. Out of compassion, may the Sangha grant me, the bhikkhu Kāḷudāyi, who intentionally emitted semen, committing this Saṃghāvaśeṣa offense, which was not concealed, a six-night mānatta!' The second time he said: 'Venerable Sangha, may the Sangha remember! I, the bhikkhu Kāḷudāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. I, the bhikkhu Kāḷudāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. I now request a six-night mānatta from the Sangha. Out of compassion, may the Sangha grant me, the bhikkhu Kāḷudāyi, who intentionally emitted semen, committing this Saṃghāvaśeṣa offense, which was not concealed, a six-night mānatta!' The third time he said: 'Venerable Sangha, may the Sangha remember! I, the bhikkhu Kāḷudāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. I, the bhikkhu Kāḷudāyi, intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. I now request a six-night mānatta from the Sangha. Out of compassion, may the Sangha grant me, the bhikkhu Kāḷudāyi, who intentionally emitted semen, committing this Saṃghāvaśeṣa offense, which was not concealed, a six-night mānatta!' Then, one bhikkhu announced in the Sangha: 'Venerable Sangha, listen! This bhikkhu Kāḷudāyi intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. This bhikkhu Kāḷudāyi intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed, and he is requesting a six-night mānatta from the Sangha. If the Sangha deems it the right time, may the Sangha agree to grant this bhikkhu Kāḷudāyi, who intentionally emitted semen, committing a Saṃghāvaśeṣa offense which was not concealed, a six-night mānatta. This is the announcement.' 'Venerable Sangha, listen! This bhikkhu Kāḷudāyi intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed. This bhikkhu Kāḷudāyi intentionally emitted semen, committing a Saṃghāvaśeṣa offense, and this offense was not concealed, and he is requesting a six-night mānatta from the Sangha. The Sangha will grant the bhikkhu Kāḷudāyi, who intentionally emitted semen, committing a Saṃghāvaśeṣa offense which was not concealed, a six-night mānatta. Which elders agree to grant the bhikkhu Kāḷudāyi, who intentionally emitted semen, committing a Saṃghāvaśeṣa offense
，一罪不覆藏，當與六夜摩那埵者默然，若不忍便說。是初羯磨。』
「第二：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵者默然，不忍便說。是第二羯磨。』第三更說：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與六夜摩那埵。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪不覆藏，當與迦留陀夷比丘六夜摩那埵者默然，不忍便說。是第三羯磨。』『僧已忍與迦留陀夷比丘犯此僧伽婆尸沙罪，故出精，一罪不覆藏，六夜摩那埵竟，僧忍，默然故，是事如是持！』」
是迦留陀夷比丘，行六夜摩那埵時，已過爾所日、爾所日未過，是中故出精，更犯一僧伽婆尸沙罪，不覆藏。迦留陀夷語諸比丘：「大德！我故出精，犯一僧伽婆尸沙罪，不覆藏，故從僧乞六夜摩
【現代漢語翻譯】 現代漢語譯本： 『第一：『大德僧眾請聽！這位迦留陀夷（Kāḷudāyi，人名）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種戒律）罪，這一罪行沒有隱瞞。他應當接受六夜摩那埵（mānatta，一種懺悔期），對此同意的長老請保持沉默，不同意的請說出來。這是第一次羯磨（kamma，儀式）。』 『第二：『大德僧眾請聽！這位迦留陀夷（Kāḷudāyi）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，這一罪行沒有隱瞞。這位迦留陀夷（Kāḷudāyi）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，這一罪行沒有隱瞞，現在向僧眾請求六夜摩那埵（mānatta）。僧眾是否同意給予迦留陀夷（Kāḷudāyi）比丘故意遺精，犯僧伽婆尸沙（Saṃghāvaśeṣa）罪，且沒有隱瞞的罪行，六夜摩那埵（mānatta）的懲罰？同意的長老請保持沉默，不同意的請說出來。這是第二次羯磨（kamma）。』 第三次重複說：『大德僧眾請聽！這位迦留陀夷（Kāḷudāyi）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，這一罪行沒有隱瞞。這位迦留陀夷（Kāḷudāyi）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，這一罪行沒有隱瞞，現在向僧眾請求六夜摩那埵（mānatta）。僧眾是否同意給予迦留陀夷（Kāḷudāyi）比丘故意遺精，犯僧伽婆尸沙（Saṃghāvaśeṣa）罪，且沒有隱瞞的罪行，六夜摩那埵（mānatta）的懲罰？同意給予迦留陀夷（Kāḷudāyi）比丘六夜摩那埵（mānatta）的長老請保持沉默，不同意的請說出來。這是第三次羯磨（kamma）。』 『僧眾已經同意給予迦留陀夷（Kāḷudāyi）比丘犯此僧伽婆尸沙（Saṃghāvaśeṣa）罪，故意遺精，且沒有隱瞞的罪行，六夜摩那埵（mānatta）的懲罰已經結束，僧眾同意，因為大家保持沉默，此事就這樣決定了！』 這位迦留陀夷（Kāḷudāyi）比丘，在進行六夜摩那埵（mānatta）期間，已經過了這麼多天，或者還有這麼多天沒過完，在這期間又故意遺精，再次犯了一項僧伽婆尸沙（Saṃghāvaśeṣa）罪，並且沒有隱瞞。迦留陀夷（Kāḷudāyi）對比丘們說：『大德們！我故意遺精，犯了一項僧伽婆尸沙（Saṃghāvaśeṣa）罪，沒有隱瞞，所以向僧眾請求六夜摩
【English Translation】 English version: 'First: 'Listen, venerable Sangha! This bhikkhu Kāḷudāyi (name of a person) has intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and this offense is not concealed. He should be given six nights of mānatta (a period of probation). Those elders who approve, let them be silent; those who do not approve, let them speak. This is the first kamma (act or procedure).' 'Second: 'Listen, venerable Sangha! This bhikkhu Kāḷudāyi (name of a person) has intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and this offense is not concealed. This bhikkhu Kāḷudāyi (name of a person) has intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and this offense is not concealed, and he requests six nights of mānatta (a period of probation) from the Sangha. Does the Sangha agree to give Kāḷudāyi (name of a person) bhikkhu, who intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and did not conceal it, six nights of mānatta (a period of probation)? Those elders who approve, let them be silent; those who do not approve, let them speak. This is the second kamma (act or procedure).' The third time, it is repeated: 'Listen, venerable Sangha! This bhikkhu Kāḷudāyi (name of a person) has intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and this offense is not concealed. This bhikkhu Kāḷudāyi (name of a person) has intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and this offense is not concealed, and he requests six nights of mānatta (a period of probation) from the Sangha. Does the Sangha agree to give Kāḷudāyi (name of a person) bhikkhu, who intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and did not conceal it, six nights of mānatta (a period of probation)? Those elders who approve of giving Kāḷudāyi (name of a person) bhikkhu six nights of mānatta (a period of probation), let them be silent; those who do not approve, let them speak. This is the third kamma (act or procedure).' 'The Sangha has agreed to give Kāḷudāyi (name of a person) bhikkhu, who committed this Saṃghāvaśeṣa (a type of monastic offense) offense, intentionally emitted semen, and did not conceal it, six nights of mānatta (a period of probation) is complete. The Sangha agrees, because everyone is silent, so this matter is thus decided!' This bhikkhu Kāḷudāyi (name of a person), while undergoing six nights of mānatta (a period of probation), whether so many days have passed or so many days have not passed, intentionally emitted semen again, committing another Saṃghāvaśeṣa (a type of monastic offense) offense, and did not conceal it. Kāḷudāyi (name of a person) said to the bhikkhus: 'Venerable ones! I intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and did not conceal it, so I request six nights of mā
那埵，僧與我六夜摩那埵。我行六夜摩那埵時已爾所日，爾所日未過，是中故出精，更犯一僧伽婆尸沙罪，不覆藏。今當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等與迦留陀夷比丘行摩那埵時故出精，犯一僧伽婆尸沙罪，不覆藏故，與作本日治。若更有如是人，亦應與作。作法者，一心和合僧，迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那埵。我行六夜摩那埵已爾所日，爾所日未過，更犯一僧伽婆尸沙罪，故出精，一罪不覆藏，今從僧乞本日治。僧與我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧當與我本日治，憐愍故！』第二：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那埵。我行六夜摩那埵已爾所日，爾所日未過，更犯一僧伽婆尸沙罪，故出精，一罪不覆藏，今從僧乞本日治。僧我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧當與我本日治，憐愍故！』第三更說：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那埵。
【現代漢語翻譯】 現代漢語譯本： 『那埵（Nantuo，人名），僧團給了我六夜的摩那埵（Moye na tuo，一種懺悔期）。我在進行六夜摩那埵期間，已經過了這麼多天，這些天還沒結束，在這期間又故意遺精，再犯了一個僧伽婆尸沙（Sengqie posisha，一種罪名）罪，並且沒有隱瞞。現在該怎麼辦？』 眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『你們在給迦留陀夷（Jialuotuoyi，人名）比丘行摩那埵期間，他故意遺精，犯了一個僧伽婆尸沙罪，因為沒有隱瞞，所以給他進行本日治（Benri zhi，一種懲罰）。如果還有像這樣的人，也應該給他進行本日治。作法是，一心和合的僧團，迦留陀夷比丘從座位上起身，袒露右肩，脫掉鞋子，右膝著地合掌，這樣說：『尊敬的僧團請憶念！我迦留陀夷比丘，故意遺精，犯了這個僧伽婆尸沙罪，一個罪沒有隱瞞，向僧團乞求六夜的摩那埵，僧團給了我六夜的摩那埵。我進行六夜摩那埵已經過了這麼多天，這些天還沒結束，又犯了一個僧伽婆尸沙罪，故意遺精，一個罪沒有隱瞞，現在向僧團乞求本日治。僧團給我迦留陀夷比丘，犯了這個僧伽婆尸沙罪，故意遺精，一個罪沒有隱瞞，僧團應當給我本日治，因為憐憫的緣故！』 第二次說：『尊敬的僧團請憶念！我迦留陀夷比丘，故意遺精，犯了這個僧伽婆尸沙罪，一個罪沒有隱瞞，向僧團乞求六夜的摩那埵，僧團給了我六夜的摩那埵。我進行六夜摩那埵已經過了這麼多天，這些天還沒結束，又犯了一個僧伽婆尸沙罪，故意遺精，一個罪沒有隱瞞，現在向僧團乞求本日治。僧團給我迦留陀夷比丘，犯了這個僧伽婆尸沙罪，故意遺精，一個罪沒有隱瞞，僧團應當給我本日治，因為憐憫的緣故！』 第三次再說：『尊敬的僧團請憶念！我迦留陀夷比丘，故意遺精，犯了這個僧伽婆尸沙罪，一個罪沒有隱瞞，向僧團乞求六夜的摩那埵，僧團給了我六夜的摩那埵。
【English Translation】 English version: 'Nantuo (Nantuo, a name), the Sangha (Seng, the monastic community) granted me a six-night Manatva (Moye na tuo, a period of penance). While I was undergoing the six-night Manatva, so many days had passed, and these days were not yet over. During this time, I intentionally emitted semen again, committing another Sanghabasesa (Sengqie posisha, a type of offense) offense, and I did not conceal it. What should be done now?' The Bhikkhus (Biqiu, monks) reported this matter to the Buddha. The Buddha told the Bhikkhus, 'While you were giving the Bhikkhu Kaludayi (Jialuotuoyi, a name) the Manatva, he intentionally emitted semen, committing a Sanghabasesa offense. Because he did not conceal it, give him a one-day treatment (Benri zhi, a type of punishment). If there are others like this, they should also be given the one-day treatment. The procedure is that the Sangha, being of one mind and in harmony, the Bhikkhu Kaludayi rises from his seat, bares his right shoulder, removes his shoes, kneels on his right knee, and joins his palms, saying: 'Venerable Sangha, please remember! I, the Bhikkhu Kaludayi, intentionally emitted semen, committing this Sanghabasesa offense, one offense not concealed. I request from the Sangha a six-night Manatva, and the Sangha granted me a six-night Manatva. I have undergone the six-night Manatva for so many days, and these days are not yet over. I committed another Sanghabasesa offense, intentionally emitted semen, one offense not concealed. Now I request from the Sangha a one-day treatment. May the Sangha grant me, the Bhikkhu Kaludayi, who has committed this Sanghabasesa offense, intentionally emitted semen, one offense not concealed, a one-day treatment, out of compassion!' The second time, he says: 'Venerable Sangha, please remember! I, the Bhikkhu Kaludayi, intentionally emitted semen, committing this Sanghabasesa offense, one offense not concealed. I request from the Sangha a six-night Manatva, and the Sangha granted me a six-night Manatva. I have undergone the six-night Manatva for so many days, and these days are not yet over. I committed another Sanghabasesa offense, intentionally emitted semen, one offense not concealed. Now I request from the Sangha a one-day treatment. May the Sangha grant me, the Bhikkhu Kaludayi, who has committed this Sanghabasesa offense, intentionally emitted semen, one offense not concealed, a one-day treatment, out of compassion!' The third time, he says again: 'Venerable Sangha, please remember! I, the Bhikkhu Kaludayi, intentionally emitted semen, committing this Sanghabasesa offense, one offense not concealed. I request from the Sangha a six-night Manatva, and the Sangha granted me a six-night Manatva.
我行六夜摩那埵已爾所日，爾所日未過，更犯一僧伽婆尸沙罪，故出精，一罪不覆藏，今從僧乞本日治。僧我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧當與我本日治，憐愍故！』即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。行六夜摩那埵已爾所日，爾所日未過，是中更犯此僧伽婆尸沙罪，故出精，一罪不覆藏。僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，從僧乞本日治。若僧時到僧忍聽，是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧今當與本日治。如是白。』『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。行六夜摩那埵已爾所日，爾所日未過，是中更犯此僧伽婆尸沙罪，故出精，一罪不覆藏。僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，從僧乞本日治。僧迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，一罪不覆藏，僧今當與本日治。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，當與本日治者默然，若不忍便說。是初羯磨。』第二更說：『大德僧聽！是迦留陀夷
【現代漢語翻譯】 現代漢語譯本 『我已在六夜（六個晚上）中行摩那埵（懺悔），已經過了這麼多天，但這些天還沒結束，又犯了一個僧伽婆尸沙（僧殘）罪，因為遺精，一個罪過沒有隱瞞，現在向僧團請求今天的懲罰。僧團的迦留陀夷（Kāludāyi）比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，僧團應當給我今天的懲罰，因為憐憫！』 立刻有一位比丘在僧團中宣告：『各位大德僧眾請聽！這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，先前已經向僧團請求六夜摩那埵，僧團也給了他六夜摩那埵。行六夜摩那埵已經過了這麼多天，但這些天還沒結束，在這期間又犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞。這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，向僧團請求今天的懲罰。如果僧團認為時機已到，僧團允許，這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，僧團現在應當給他今天的懲罰。就這樣稟告。』 『各位大德僧眾請聽！這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，先前已經向僧團請求六夜摩那埵，僧團也給了他六夜摩那埵。行六夜摩那埵已經過了這麼多天，但這些天還沒結束，在這期間又犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞。這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，向僧團請求今天的懲罰。僧團現在應當給迦留陀夷比丘，犯僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，今天的懲罰。哪位長老能夠容忍給這位迦留陀夷比丘，犯了這個僧伽婆尸沙罪，因為遺精，一個罪過沒有隱瞞，今天的懲罰就默然，如果不容忍就說出來。這是第一次羯磨（羯磨指僧團的議事和決議）。』 第二次重複說：『各位大德僧眾請聽！這位迦留陀夷
【English Translation】 English version 'I have observed Mānatta (penance) for six nights, and those days have passed, but before those days were over, I committed another Saṅghādisesa (requiring a formal meeting of the Sangha) offense, because of emission of semen, one offense not concealed, now I ask the Sangha for today's treatment. The Bhikkhu Kāludāyi (Kāludāyi) of the Sangha, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, the Sangha should give me today's treatment, out of compassion!' Immediately a Bhikkhu announced in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Kāludāyi, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, previously asked the Sangha for six nights of Mānatta, and the Sangha gave him six nights of Mānatta. Having observed Mānatta for six nights, those days have passed, but before those days were over, in the meantime, he committed this Saṅghādisesa offense again, because of emission of semen, one offense not concealed. This Bhikkhu Kāludāyi, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, asks the Sangha for today's treatment. If the Sangha deems it is the right time, the Sangha permits, this Bhikkhu Kāludāyi, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, the Sangha should now give him today's treatment. Thus it is announced.' 'Venerable Sangha, please listen! This Bhikkhu Kāludāyi, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, previously asked the Sangha for six nights of Mānatta, and the Sangha gave him six nights of Mānatta. Having observed Mānatta for six nights, those days have passed, but before those days were over, in the meantime, he committed this Saṅghādisesa offense again, because of emission of semen, one offense not concealed. This Bhikkhu Kāludāyi, committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, asks the Sangha for today's treatment. The Sangha should now give Bhikkhu Kāludāyi, who committed a Saṅghādisesa offense, because of emission of semen, one offense not concealed, today's treatment. Which elders can tolerate giving this Bhikkhu Kāludāyi, who committed this Saṅghādisesa offense, because of emission of semen, one offense not concealed, today's treatment, let them be silent, if they cannot tolerate it, let them speak. This is the first Kamma (Kamma refers to the proceedings and resolutions of the Sangha).' The second time it is repeated: 'Venerable Sangha, please listen! This Kāludāyi
比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。行六夜摩那埵已爾所日，爾所日未過，是中更犯此僧伽婆尸沙罪，故出精，一罪不覆藏。僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，從僧乞本日治。僧迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，一罪不覆藏，僧今當與本日治。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，當與本日治者默然，若不忍便說。是第二羯磨。』第三更說：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。行六夜摩那埵已爾所日，爾所日未過，是中更犯此僧伽婆尸沙罪，故出精，一罪不覆藏。僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，從僧乞本日治。僧迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，一罪不覆藏，僧今當與本日治。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，當與本日治者默然，若不忍便說。是第三羯磨。』『僧已與本日治竟，迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精，一罪不覆藏，僧忍，默然故，是事如是持。』」
迦留陀夷比丘，中間犯一罪，行本日治，行六夜摩那埵
【現代漢語翻譯】 現代漢語譯本 比丘們，如果一位比丘犯了僧伽婆尸沙罪（Sanghabasesa，一種僅次於波羅夷的重罪），故意遺精，且沒有隱瞞這一罪行，他之前已經向僧團請求了六夜摩那埵（Cha-ratta-manatta，六夜懺悔），僧團也同意了他的請求。在執行六夜摩那埵期間，在規定的日期未滿之前，他又一次犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行。 僧團現在要處理的是迦留陀夷比丘（Kaludayi，人名）的案例，他犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，他向僧團請求了本日治（Adyatadana，當日處罰）。僧團現在應當給予迦留陀夷比丘本日治。哪位長老能夠容忍給予迦留陀夷比丘，因為他犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，給予本日治的，就請默然；如果不能容忍，就請說出來。這是第二次羯磨（Kamma，決議）。' 第三次重複說：『諸位大德僧團請聽！這位迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，他之前已經向僧團請求了六夜摩那埵，僧團也同意了他的請求。在執行六夜摩那埵期間，在規定的日期未滿之前，他又一次犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行。 僧團現在要處理的是迦留陀夷比丘的案例，他犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，他向僧團請求了本日治。僧團現在應當給予迦留陀夷比丘本日治。哪位長老能夠容忍給予迦留陀夷比丘，因為他犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，給予本日治的，就請默然；如果不能容忍，就請說出來。這是第三次羯磨。』 『僧團已經決定給予迦留陀夷比丘本日治，因為迦留陀夷比丘犯了僧伽婆尸沙罪，故意遺精，且沒有隱瞞這一罪行，僧團容忍了，因為大家默然不語，此事就這樣決定了。』 迦留陀夷比丘，在中間犯了一項罪行，正在執行本日治，以及六夜摩那埵。
【English Translation】 English version Bhikkhus, if a bhikkhu commits a Sanghabasesa offense (Sanghabasesa, a serious offense second only to Parajika), deliberately emits semen, and does not conceal this offense, he has previously requested Cha-ratta-manatta (six-night penance) from the Sangha, and the Sangha has granted him the six-night penance. While performing the six-night penance, before the prescribed days have passed, he commits another Sanghabasesa offense, deliberately emits semen, and does not conceal this offense. The Sangha is now dealing with the case of the bhikkhu Kaludayi (Kaludayi, a proper noun), who has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, and he has requested Adyatadana (same-day penalty) from the Sangha. The Sangha should now give Kaludayi bhikkhu the Adyatadana. Which elders can tolerate giving Kaludayi bhikkhu, because he has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, the Adyatadana, let them be silent; if they cannot tolerate it, let them speak. This is the second Kamma (Kamma, resolution).' The third time, it is repeated: 'Venerable Sangha, please listen! This bhikkhu Kaludayi has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, and he has previously requested Cha-ratta-manatta from the Sangha, and the Sangha has granted him the six-night penance. While performing the six-night penance, before the prescribed days have passed, he commits another Sanghabasesa offense, deliberately emits semen, and does not conceal this offense. The Sangha is now dealing with the case of the bhikkhu Kaludayi, who has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, and he has requested Adyatadana from the Sangha. The Sangha should now give Kaludayi bhikkhu the Adyatadana. Which elders can tolerate giving Kaludayi bhikkhu, because he has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, the Adyatadana, let them be silent; if they cannot tolerate it, let them speak. This is the third Kamma.' 'The Sangha has decided to give Kaludayi bhikkhu the Adyatadana, because Kaludayi bhikkhu has committed a Sanghabasesa offense, deliberately emitted semen, and has not concealed this offense, and the Sangha has tolerated it, because everyone is silent, and this matter is thus decided.' Bhikkhu Kaludayi, in the meantime, committed an offense, and is undergoing Adyatadana, and Cha-ratta-manatta.
竟，語諸比丘：「我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘出罪，中間犯一罪，行本日治，行六夜摩那埵竟。若更有如是人，亦應與出罪。出罪法者，一心和合僧，是迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那埵。我行六夜摩那埵時已爾所日，爾所日未過，中間更犯一罪，我先從僧乞本日治，僧與我本日治。迦留陀夷比丘中間犯一罪，得本日治，行六夜摩那埵竟，今從僧乞出罪。僧與我迦留陀夷比丘中間犯一罪，行本日治，行六夜摩那埵竟，當與我出罪，憐愍故！』第二：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那埵。我行六夜摩那埵時已爾所日，爾所日未過，中間犯一罪，我先從僧乞本日治，僧與我本日治。我迦留陀夷比丘中間犯一罪，行本日治，行六夜摩那埵竟，今從僧乞出罪。僧與我迦留陀夷比丘中間犯一罪，行本日治，行六夜摩那埵竟，僧當與我出罪，憐愍故！』第三：『大德僧憶念！我迦留陀夷比丘，故出精，犯此僧伽婆尸沙，一罪不覆藏，從僧乞六夜摩那埵，僧與我六夜摩那
【現代漢語翻譯】 現代漢語譯本： 於是，（迦留陀夷（Kāḷudāyi））對比丘們說：『我應當怎麼辦？』比丘們將這件事稟告佛陀。佛陀對比丘們說：『你們應當給予迦留陀夷（Kāḷudāyi）比丘出罪，因為他在中間又犯了一項罪，先執行本日治（行本日治），然後完成六夜摩那埵（mānatta）的修行。如果還有像這樣的人，也應當給予出罪。出罪的方法是，一心和合的僧團，這位迦留陀夷（Kāḷudāyi）比丘從座位上起身，袒露右肩，脫掉革屣（鞋子），胡跪合掌，這樣說：『尊敬的僧團請憶念！我，迦留陀夷（Kāḷudāyi）比丘，因為故意遺精，犯了此僧伽婆尸沙（saṃghāvaśeṣa）罪，一項罪沒有隱瞞，從僧團乞求六夜摩那埵（mānatta），僧團給了我六夜摩那埵（mānatta）。我執行六夜摩那埵（mānatta）時已經過了這麼多天，這麼多天還沒過完，中間又犯了一項罪，我先前從僧團乞求本日治（行本日治），僧團給了我本日治（行本日治）。迦留陀夷（Kāḷudāyi）比丘中間犯了一項罪，得到本日治（行本日治），完成了六夜摩那埵（mānatta）的修行，現在從僧團乞求出罪。僧團給予我迦留陀夷（Kāḷudāyi）比丘中間犯一項罪，執行本日治（行本日治），完成六夜摩那埵（mānatta）的修行，應當給我出罪，因為憐憫的緣故！』 第二次說：『尊敬的僧團請憶念！我，迦留陀夷（Kāḷudāyi）比丘，因為故意遺精，犯了此僧伽婆尸沙（saṃghāvaśeṣa）罪，一項罪沒有隱瞞，從僧團乞求六夜摩那埵（mānatta），僧團給了我六夜摩那埵（mānatta）。我執行六夜摩那埵（mānatta）時已經過了這麼多天，這麼多天還沒過完，中間又犯了一項罪，我先前從僧團乞求本日治（行本日治），僧團給了我本日治（行本日治）。我，迦留陀夷（Kāḷudāyi）比丘中間犯了一項罪，得到本日治（行本日治），完成了六夜摩那埵（mānatta）的修行，現在從僧團乞求出罪。僧團給予我迦留陀夷（Kāḷudāyi）比丘中間犯一項罪，執行本日治（行本日治），完成六夜摩那埵（mānatta）的修行，僧團應當給我出罪，因為憐憫的緣故！』 第三次說：『尊敬的僧團請憶念！我，迦留陀夷（Kāḷudāyi）比丘，因為故意遺精，犯了此僧伽婆尸沙（saṃghāvaśeṣa）罪，一項罪沒有隱瞞，從僧團乞求六夜摩那埵（mānatta），僧團給了我六夜摩那埵（mānatta）。』
【English Translation】 English version: Then, (Kāḷudāyi) said to the bhikkhus: 'What should I do?' The bhikkhus reported this matter to the Buddha. The Buddha said to the bhikkhus: 'You should grant Kāludāyi bhikkhu release from the offense, because he committed another offense in between, first performing 'today's treatment' (行本日治), and then completing the six-night mānatta (摩那埵) practice. If there are others like this, they should also be granted release from the offense. The method of release from the offense is that the Sangha (僧) is of one mind and in harmony. This Kāludāyi bhikkhu rises from his seat, bares his right shoulder, takes off his leather sandals (革屣), kneels with his right knee on the ground, joins his palms, and says this: 'Venerable Sangha, remember! I, Kāludāyi bhikkhu, because of intentional emission of semen, have committed this saṃghāvaśeṣa (僧伽婆尸沙) offense, one offense without concealment, and requested six-night mānatta (摩那埵) from the Sangha, and the Sangha gave me six-night mānatta (摩那埵). When I was performing the six-night mānatta (摩那埵), so many days had passed, and so many days had not yet passed, and in between I committed another offense. I previously requested 'today's treatment' (行本日治) from the Sangha, and the Sangha gave me 'today's treatment' (行本日治). Kāludāyi bhikkhu committed one offense in between, received 'today's treatment' (行本日治), and completed the six-night mānatta (摩那埵) practice, and now requests release from the offense from the Sangha. The Sangha grants me, Kāludāyi bhikkhu, who committed one offense in between, performed 'today's treatment' (行本日治), and completed the six-night mānatta (摩那埵) practice, should grant me release from the offense, out of compassion!' The second time: 'Venerable Sangha, remember! I, Kāludāyi bhikkhu, because of intentional emission of semen, have committed this saṃghāvaśeṣa (僧伽婆尸沙) offense, one offense without concealment, and requested six-night mānatta (摩那埵) from the Sangha, and the Sangha gave me six-night mānatta (摩那埵). When I was performing the six-night mānatta (摩那埵), so many days had passed, and so many days had not yet passed, and in between I committed another offense. I previously requested 'today's treatment' (行本日治) from the Sangha, and the Sangha gave me 'today's treatment' (行本日治). I, Kāludāyi bhikkhu, committed one offense in between, received 'today's treatment' (行本日治), and completed the six-night mānatta (摩那埵) practice, and now request release from the offense from the Sangha. The Sangha grants me, Kāludāyi bhikkhu, who committed one offense in between, performed 'today's treatment' (行本日治), and completed the six-night mānatta (摩那埵) practice, the Sangha should grant me release from the offense, out of compassion!' The third time: 'Venerable Sangha, remember! I, Kāludāyi bhikkhu, because of intentional emission of semen, have committed this saṃghāvaśeṣa (僧伽婆尸沙) offense, one offense without concealment, and requested six-night mānatta (摩那埵) from the Sangha, and the Sangha gave me six-night mānatta (摩那埵).'
埵。我行六夜摩那埵時已爾所日，爾所日未過，中間犯一罪，我先從僧乞本日治，僧與我本日治。我迦留陀夷比丘中間犯一罪，行本日治，行六夜摩那埵竟，今從僧乞出罪。僧我迦留陀夷比丘中間犯一罪，行本日治，行六夜摩那埵竟，僧當與我出罪，憐愍故！』即時一比丘僧中唱：『大德僧聽！是迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪，不覆藏，從僧乞六夜摩那埵，僧與六夜摩那埵。僧中行六夜摩那埵時已爾所日，爾所日未過，是中更犯一罪，故出精，犯此僧伽婆尸沙罪，一罪不覆藏，從僧乞本日治，僧已與本日治。是迦留陀夷比丘，中間犯一罪，已行本日治，已僧中行六夜摩那埵竟，今從僧乞出罪。若僧時到僧忍聽，僧是迦留陀夷比丘，中間犯一罪，已行本日治，已僧中行六夜摩那埵竟，僧今當與出罪。如是白。』『大德僧聽！是迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。僧中行六夜摩那埵時已爾所日，爾所日未過，是中間犯一僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞本日治，僧與本日治。是迦留陀夷比丘，是中更犯一罪，行本日治，僧中行六夜摩那埵竟，從僧乞出罪。僧迦留陀夷比丘，是中犯一罪，行本日治竟，已行六夜摩那埵竟，當與出罪。誰諸長老
【現代漢語翻譯】 現代漢語譯本： 『尊者們，我（某甲）在進行六夜摩那埵（Mānatta，一種懺悔期）時，已經過了這麼多天，這些天還沒結束，中間又犯了一項罪過。我先前已向僧團請求本日治（Parivāsa，一種別住罪），僧團也給了我本日治。我，迦留陀夷（Kāludāyi，人名）比丘，在中間又犯了一項罪過，已經執行了本日治，現在六夜摩那埵也已經結束，現在向僧團請求出罪。僧團應該憐憫我，給我迦留陀夷比丘出罪，因為我在中間犯了一項罪過，已經執行了本日治，六夜摩那埵也已經結束！』 當時，一位比丘在僧團中宣佈：『尊敬的僧團請聽！這位迦留陀夷比丘，故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）罪，沒有隱瞞，先前已向僧團請求六夜摩那埵，僧團也給了他六夜摩那埵。在僧團中進行六夜摩那埵時，已經過了這麼多天，這些天還沒結束，在這期間又犯了一項罪過，故意遺精，犯了僧伽婆尸沙罪，一項罪過沒有隱瞞，先前已向僧團請求本日治，僧團也給了他本日治。這位迦留陀夷比丘，在中間犯了一項罪過，已經執行了本日治，現在在僧團中六夜摩那埵也已經結束，現在向僧團請求出罪。如果僧團認為時機已到，請允許我宣佈，僧團現在應該給這位迦留陀夷比丘出罪，因為他在中間犯了一項罪過，已經執行了本日治，六夜摩那埵也已經結束。就這樣宣佈。』 『尊敬的僧團請聽！這位迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，沒有隱瞞，先前已向僧團請求六夜摩那埵，僧團也給了他六夜摩那埵。在僧團中進行六夜摩那埵時，已經過了這麼多天，這些天還沒結束，在這期間又犯了一項僧伽婆尸沙罪，故意遺精，沒有隱瞞，先前已向僧團請求本日治，僧團也給了他本日治。這位迦留陀夷比丘，在這期間又犯了一項罪過，已經執行了本日治，現在在僧團中六夜摩那埵也已經結束，現在向僧團請求出罪。僧團應該給這位迦留陀夷比丘出罪，因為他在這期間犯了一項罪過，已經執行了本日治，六夜摩那埵也已經結束。哪位長老
【English Translation】 English version: 'Venerables, while I (so-and-so) was undergoing six-night Mānatta (Mānatta, a period of penance), so many days have passed, and these days have not yet ended, and in the meantime, I committed another offense. I previously requested Parivāsa (Parivāsa, a period of probation) from the Saṃgha (community of monks), and the Saṃgha granted me Parivāsa. I, the bhikkhu Kāludāyi (Kāludāyi, a personal name), committed another offense in the meantime, have completed the Parivāsa, and now the six-night Mānatta has also ended, and now I request absolution from the Saṃgha. The Saṃgha should have compassion on me and grant absolution to the bhikkhu Kāludāyi, because I committed an offense in the meantime, have completed the Parivāsa, and the six-night Mānatta has also ended!' At that time, a bhikkhu announced in the Saṃgha: 'Venerable Saṃgha, please listen! This bhikkhu Kāludāyi, intentionally emitted semen, committed a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a serious offense second only to Pārājika) offense, did not conceal it, and previously requested six-night Mānatta from the Saṃgha, and the Saṃgha granted him six-night Mānatta. While undergoing six-night Mānatta in the Saṃgha, so many days have passed, and these days have not yet ended, and during this period, he committed another offense, intentionally emitted semen, committed a Saṃghāvaśeṣa offense, one offense was not concealed, and previously requested Parivāsa from the Saṃgha, and the Saṃgha granted him Parivāsa. This bhikkhu Kāludāyi, committed an offense in the meantime, has completed the Parivāsa, and now the six-night Mānatta in the Saṃgha has also ended, and now he requests absolution from the Saṃgha. If the Saṃgha deems the time has come, please allow me to announce that the Saṃgha should now grant absolution to this bhikkhu Kāludāyi, because he committed an offense in the meantime, has completed the Parivāsa, and the six-night Mānatta has also ended. Let it be announced thus.' 'Venerable Saṃgha, please listen! This bhikkhu Kāludāyi, committed a Saṃghāvaśeṣa offense, intentionally emitted semen, did not conceal it, and previously requested six-night Mānatta from the Saṃgha, and the Saṃgha granted him six-night Mānatta. While undergoing six-night Mānatta in the Saṃgha, so many days have passed, and these days have not yet ended, and during this period, he committed another Saṃghāvaśeṣa offense, intentionally emitted semen, did not conceal it, and previously requested Parivāsa from the Saṃgha, and the Saṃgha granted him Parivāsa. This bhikkhu Kāludāyi, committed another offense during this period, has completed the Parivāsa, and now the six-night Mānatta in the Saṃgha has also ended, and now he requests absolution from the Saṃgha. The Saṃgha should grant absolution to this bhikkhu Kāludāyi, because he committed an offense during this period, has completed the Parivāsa, and the six-night Mānatta has also ended. Which elder
忍是迦留陀夷比丘，是中犯一罪，行本日治，行六夜摩那埵竟，當與出罪者默然，若不忍便說。是初羯磨。』第二更說：『大德僧聽！是迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。僧中行六夜摩那埵時已爾所日，爾所日未過，是中間犯一僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞本日治，僧與本日治。是迦留陀夷比丘，是中更犯一罪，行本日治，僧中行六夜摩那埵竟，從僧乞出罪。僧迦留陀夷比丘，是中犯一罪，行本日治，已行六夜摩那埵竟，當與出罪。誰諸長老忍是迦留陀夷比丘，是中犯一罪，行本日治，行六夜摩那埵竟，當與出罪者默然，若不忍便說。是第二羯磨。』第三更說：『大德僧聽！是迦留陀夷比丘，犯僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞六夜摩那埵，僧與六夜摩那埵。僧中行六夜摩那埵時已爾所日，爾所日未過，是中間犯一僧伽婆尸沙罪，故出精，不覆藏，先已從僧乞本日治，僧與本日治。是迦留陀夷比丘，是中更犯一罪，行本日治，僧中行六夜摩那埵竟，從僧乞出罪。僧迦留陀夷比丘，是中犯一罪，行本日治，行六夜摩那埵竟，當與出罪。誰諸長老忍是迦留陀夷比丘，是中犯一罪，行本日治，行六夜摩那埵竟，當與出罪者默然，若不忍便
【現代漢語翻譯】 現代漢語譯本： 『忍（忍，人名）是迦留陀夷（Kāludāyi，人名）比丘，他在其中犯了一項罪過，正在進行本日治（行本日治），完成了六夜摩那埵（行六夜摩那埵）之後，應當給予他出罪，同意的長老保持沉默，不同意的便說出來。這是第一次羯磨（羯磨，儀式）。』 第二次再說：『大德僧眾聽著！這位迦留陀夷比丘，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種罪名）罪，因為故意遺精，沒有隱瞞，先前已經向僧團請求了六夜摩那埵，僧團也給予了他六夜摩那埵。在僧團中進行六夜摩那埵期間已經過了若干天，還有若干天未過，在這期間又犯了一項僧伽婆尸沙罪，因為故意遺精，沒有隱瞞，先前已經向僧團請求了本日治，僧團也給予了他本日治。這位迦留陀夷比丘，在其中又犯了一項罪過，正在進行本日治，在僧團中完成了六夜摩那埵之後，向僧團請求出罪。僧團應當給予迦留陀夷比丘，在這其中犯了一項罪過，正在進行本日治，已經完成了六夜摩那埵之後，給予他出罪。哪位長老同意給予這位迦留陀夷比丘，在這其中犯了一項罪過，正在進行本日治，完成了六夜摩那埵之後，給予他出罪的，就保持沉默，不同意的便說出來。這是第二次羯磨。』 第三次再說：『大德僧眾聽著！這位迦留陀夷比丘，犯了僧伽婆尸沙罪，因為故意遺精，沒有隱瞞，先前已經向僧團請求了六夜摩那埵，僧團也給予了他六夜摩那埵。在僧團中進行六夜摩那埵期間已經過了若干天，還有若干天未過，在這期間又犯了一項僧伽婆尸沙罪，因為故意遺精，沒有隱瞞，先前已經向僧團請求了本日治，僧團也給予了他本日治。這位迦留陀夷比丘，在其中又犯了一項罪過，正在進行本日治，在僧團中完成了六夜摩那埵之後，向僧團請求出罪。僧團應當給予迦留陀夷比丘，在這其中犯了一項罪過，正在進行本日治，已經完成了六夜摩那埵之後，給予他出罪。哪位長老同意給予這位迦留陀夷比丘，在這其中犯了一項罪過，正在進行本日治，完成了六夜摩那埵之後，給予他出罪的，就保持沉默，不同意的便說出來。
【English Translation】 English version: 'Ren (Ren, a name) is the Bhikkhu Kāludāyi (Kāludāyi, a name). He has committed an offense, is undergoing Parivāsa (Parivāsa, day-treatment), and has completed six nights of Mānatta (Mānatta, penance). He should be granted absolution. Those who agree, remain silent; those who disagree, speak up. This is the first Kamma (Kamma, ritual).' The second time, it is said: 'Venerable Sangha, listen! This Bhikkhu Kāludāyi has committed a Saṃghāvaśeṣa (Saṃghāvaśeṣa, a type of offense) offense by deliberately emitting semen without concealment. He has previously requested six nights of Mānatta from the Sangha, and the Sangha has granted him six nights of Mānatta. During the six nights of Mānatta in the Sangha, so many days have passed, and so many days remain. In the meantime, he has committed another Saṃghāvaśeṣa offense by deliberately emitting semen without concealment. He has previously requested Parivāsa from the Sangha, and the Sangha has granted him Parivāsa. This Bhikkhu Kāludāyi has committed another offense, is undergoing Parivāsa, and has completed six nights of Mānatta in the Sangha. He requests absolution from the Sangha. The Sangha should grant absolution to Bhikkhu Kāludāyi, who has committed an offense, is undergoing Parivāsa, and has completed six nights of Mānatta. Those venerable ones who agree to grant absolution to Bhikkhu Kāludāyi, who has committed an offense, is undergoing Parivāsa, and has completed six nights of Mānatta, remain silent; those who disagree, speak up. This is the second Kamma.' The third time, it is said: 'Venerable Sangha, listen! This Bhikkhu Kāludāyi has committed a Saṃghāvaśeṣa offense by deliberately emitting semen without concealment. He has previously requested six nights of Mānatta from the Sangha, and the Sangha has granted him six nights of Mānatta. During the six nights of Mānatta in the Sangha, so many days have passed, and so many days remain. In the meantime, he has committed another Saṃghāvaśeṣa offense by deliberately emitting semen without concealment. He has previously requested Parivāsa from the Sangha, and the Sangha has granted him Parivāsa. This Bhikkhu Kāludāyi has committed another offense, is undergoing Parivāsa, and has completed six nights of Mānatta in the Sangha. He requests absolution from the Sangha. The Sangha should grant absolution to Bhikkhu Kāludāyi, who has committed an offense, is undergoing Parivāsa, and has completed six nights of Mānatta. Those venerable ones who agree to grant absolution to Bhikkhu Kāludāyi, who has committed an offense, is undergoing Parivāsa, and has completed six nights of Mānatta, remain silent; those who disagree, speak up.'
說。是第三羯磨。』『僧已與迦留陀夷比丘出罪，中間犯一罪，行本日治，行六夜摩那埵竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，覆藏，語諸比丘：「諸長老！我迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，覆藏。今當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，若干日覆藏，隨覆藏日與作別住。若更有如是比丘，僧亦應和合與作別住。如是應作，一心和合僧，迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，覆藏。我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，若干日覆藏。隨覆藏日，從僧乞別住。僧我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，隨覆藏日，與我別住，憐愍故！』第二更說：『大德僧憶念！我迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，覆藏。我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，若干日覆藏。隨覆藏日，從僧乞別住。僧我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，隨覆藏日，與我別住，憐愍故！』第三更說：『大德僧憶念！我迦留陀夷比丘故出精，犯一僧伽婆尸沙罪，覆藏。我迦留陀夷比丘故出精，犯僧伽婆尸沙罪
，若干日覆藏。隨覆藏日，從僧乞別住。僧我迦留陀夷比丘故出精，犯僧伽婆尸沙罪，隨覆藏日，與我別住，憐愍故！』即時一比丘應僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，從僧乞別住法。若僧時到僧忍聽，是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，與別住法。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，從僧乞別住法。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，當與別住。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，今與別住者默然，若不忍便說。是初羯磨。』第二更說：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，從僧乞別住。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，當與別住。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，今與別住者默然，若不忍便說。是第二羯磨。』第三更說：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸
【現代漢語翻譯】 現代漢語譯本： 『若干天覆藏罪行。隨著覆藏罪行的天數，向僧團請求別住（單獨居住）。因為迦留陀夷（Kāludāyi，人名，一位比丘）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種戒律）罪，隨著覆藏罪行的天數，給予我別住，請憐憫！』 當時一位比丘應在僧團中宣告：『各位大德僧眾請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏。這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，現在向僧團請求別住之法。如果僧團認為時機已到，僧團允許，那麼這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，就給予他別住之法。就這樣稟告。』 『各位大德僧眾請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏。這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，現在向僧團請求別住之法。僧團將給予迦留陀夷比丘，因為他故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，給予別住。哪位長老能夠容忍迦留陀夷比丘因為故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，現在給予別住的就保持沉默，如果不容忍就請說出來。這是第一次羯磨（ka-rma，儀式）。』 第二次宣告：『各位大德僧眾請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏。這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，現在向僧團請求別住。僧團將給予迦留陀夷比丘，因為他故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，給予別住。哪位長老能夠容忍迦留陀夷比丘因為故意遺精，犯了僧伽婆尸沙罪，有一項罪行被覆藏了若干天，現在給予別住的就保持沉默，如果不容忍就請說出來。這是第二次羯磨。』 第三次宣告：『各位大德僧眾請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，'
【English Translation】 English version: 'Having concealed it for a certain number of days. According to the number of days of concealment, requesting separate residence from the Saṃgha (community of monks). Because the bhikkhu (monk) Kāludāyi (name of a monk) intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of offense) offense, according to the number of days of concealment, grant me separate residence, out of compassion!' Immediately, a bhikkhu should announce in the Saṃgha: 'Venerable Saṃgha, listen! This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed. This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, now requesting the procedure of separate residence from the Saṃgha. If the Saṃgha deems it the right time, and the Saṃgha approves, then this bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, grant him the procedure of separate residence. This is the announcement.' 'Venerable Saṃgha, listen! This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed. This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, now requesting the procedure of separate residence from the Saṃgha. The Saṃgha will grant bhikkhu Kāludāyi, because he intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, separate residence. Whoever among the elders approves of bhikkhu Kāludāyi, because he intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, now being granted separate residence, let him remain silent; if anyone does not approve, let him speak. This is the first kamma (act/ceremony).' The second announcement: 'Venerable Saṃgha, listen! This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed. This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, now requesting separate residence from the Saṃgha. The Saṃgha will grant bhikkhu Kāludāyi, because he intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, separate residence. Whoever among the elders approves of bhikkhu Kāludāyi, because he intentionally emitted semen, committing this Saṃghāvaśeṣa offense, one offense concealed for a certain number of days, now being granted separate residence, let him remain silent; if anyone does not approve, let him speak. This is the second kamma.' The third announcement: 'Venerable Saṃgha, listen! This bhikkhu Kāludāyi intentionally emitted semen, committing this Saṃghāvaśeṣa offense,'
沙罪一罪覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，從僧乞別住。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，當與別住。誰諸長老忍迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，今與別住者默然，若不忍便說，是第三羯磨。』『僧與迦留陀夷比丘，犯此僧伽婆尸沙罪一罪若干日覆藏，與別住竟，僧忍，默然故，是事如是持。』」
是迦留陀夷比丘，行若干日覆藏別住竟，語諸比丘言：「諸長老！我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘六夜摩那埵。犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已僧中行別住，當與六夜摩那埵。若更有如是人，亦應與作六夜摩那埵。作法者，一心和合僧，是迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪若干日覆藏，我先已僧中乞別住，僧已與我別住，我已僧中行別住。我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，僧中行別住竟，今從僧乞六夜摩那埵。僧我迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已僧中行別住竟，僧當與我六夜摩那埵，憐愍故！』如是三說。即時一比丘僧中唱
【現代漢語翻譯】 現代漢語譯本： 迦留陀夷（Kāḷudāyi，人名）比丘犯了覆藏罪。他故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種戒律）罪，並且覆藏了若干天，因此向僧團請求別住（parivāsa，一種懺悔期）。僧團應當允許迦留陀夷比丘因為故意遺精，犯了僧伽婆尸沙罪，並且覆藏了若干天而給予別住。如果哪位長老同意給予迦留陀夷比丘因為故意遺精，犯了僧伽婆尸沙罪，並且覆藏了若干天而給予別住，就請默然。如果不同意，就請說出來。這是第三次羯磨（kamma，決議）。僧團已經給予迦留陀夷比丘因為犯了僧伽婆尸沙罪，並且覆藏了若干天而別住，僧團同意，因為大家默然，此事就這樣決定了。
迦留陀夷比丘在覆藏別住期滿后，對比丘們說：『諸位長老！我接下來該怎麼辦？』比丘們將此事稟告佛陀。佛陀對比丘們說：『你們應當給予迦留陀夷比丘六夜摩那埵（mānatta，一種更嚴格的懺悔期）。因為他犯了僧伽婆尸沙罪，故意遺精，並且覆藏了若干天，已經在僧團中進行了別住，所以應當給予六夜摩那埵。如果還有其他人犯了類似的罪，也應當給予六夜摩那埵。』做法是，一心和合的僧團，迦留陀夷比丘從座位上起身，袒露右肩，脫掉鞋子，右膝跪地，合掌，這樣說：『尊敬的僧團請記住！我迦留陀夷比丘因為故意遺精，犯了僧伽婆尸沙罪，並且覆藏了若干天，我先前已經在僧團中請求了別住，僧團已經給予我別住，我已經按照僧團的要求進行了別住。我迦留陀夷比丘，犯了僧伽婆尸沙罪，故意遺精，並且覆藏了若干天，在僧團中進行別住期滿后，現在向僧團請求六夜摩那埵。希望僧團能夠因為憐憫我，給予我迦留陀夷比丘六夜摩那埵，因為我犯了僧伽婆尸沙罪，故意遺精，並且覆藏了若干天，已經在僧團中進行了別住。』這樣說三遍。然後立刻由一位比丘在僧團中宣佈。
【English Translation】 English version: Kāḷudāyi (name of a person), a bhikkhu (monk), committed an offense of concealment. He intentionally emitted semen, committing a Saṃghāvaśeṣa (a type of monastic offense) offense, and concealed it for several days, therefore requesting parivāsa (a period of probation) from the Saṃgha (monastic community). The Saṃgha should grant Kāḷudāyi bhikkhu parivāsa because he intentionally emitted semen, committed a Saṃghāvaśeṣa offense, and concealed it for several days. Whoever among the elders approves of granting Kāḷudāyi bhikkhu parivāsa for intentionally emitting semen, committing a Saṃghāvaśeṣa offense, and concealing it for several days, let him be silent. If anyone disapproves, let him speak. This is the third kamma (act of formal procedure). The Saṃgha has granted Kāḷudāyi bhikkhu parivāsa for committing a Saṃghāvaśeṣa offense and concealing it for several days, the Saṃgha approves, because everyone is silent, this matter is thus decided.
After Kāḷudāyi bhikkhu completed the parivāsa period of concealment, he said to the bhikkhus: 'Venerable elders! What should I do next?' The bhikkhus reported this matter to the Buddha. The Buddha said to the bhikkhus: 'You should grant Kāḷudāyi bhikkhu six-night mānatta (a more severe period of probation). Because he committed a Saṃghāvaśeṣa offense, intentionally emitted semen, and concealed it for several days, and has already undergone parivāsa in the Saṃgha, he should be granted six-night mānatta. If there are others who commit similar offenses, they should also be granted six-night mānatta.' The procedure is as follows: the Saṃgha being in harmony, Kāḷudāyi bhikkhu rises from his seat, bares his right shoulder, removes his sandals, kneels on his right knee, joins his palms, and says: 'Venerable Saṃgha, please remember! I, Kāḷudāyi bhikkhu, intentionally emitted semen, committed a Saṃghāvaśeṣa offense, and concealed it for several days. I previously requested parivāsa from the Saṃgha, the Saṃgha granted me parivāsa, and I have undergone parivāsa as required by the Saṃgha. I, Kāḷudāyi bhikkhu, having committed a Saṃghāvaśeṣa offense, intentionally emitted semen, and concealed it for several days, and having completed parivāsa in the Saṃgha, now request six-night mānatta from the Saṃgha. May the Saṃgha, out of compassion, grant me, Kāḷudāyi bhikkhu, six-night mānatta, because I committed a Saṃghāvaśeṣa offense, intentionally emitted semen, and concealed it for several days, and have already undergone parivāsa in the Saṃgha.' He says this three times. Then immediately one bhikkhu announces in the Saṃgha.
言：『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，先已從僧乞別住。僧與別住，已僧中行別住，今從僧乞六夜摩那埵。是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已僧中行別住竟，從僧乞六夜摩那埵。若僧時到僧忍聽，僧是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已僧中行別住竟，僧今當與六夜摩那埵。如是白。』『大德僧聽！是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，先已從僧乞若干日別住，僧與若干日別住，已僧中行若干日別住竟。是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，僧中行別住竟，今從僧乞六夜摩那埵。僧迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已僧中行若干日別住竟，僧當與六夜摩那埵。誰諸長老忍是迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏，已行若干日別住竟，僧今當與六夜摩那埵者默然，不忍便說。是初羯磨。』如是應三說。『僧已與迦留陀夷比丘，犯此僧伽婆尸沙罪，故出精一罪若干日覆藏與別住竟，與六夜摩那埵，僧忍，默然故，是事如是持。』」
是迦留陀夷比丘，僧中行若干日覆藏別住，六夜摩那埵竟，語諸比丘言：「諸長老我當云
【現代漢語翻譯】 現代漢語譯本： 說：『大德僧眾請聽！這位迦留陀夷（Kāludāyin）比丘，犯了僧伽婆尸沙（Saṃghāvaśeṣa）罪，因此坦白了一個罪行，隱瞞了若干天，先前已經向僧眾請求別住（separate dwelling）。僧眾已經給予別住，已經在僧眾中實行別住，現在向僧眾請求六夜摩那埵（six-night mānatta）。這位迦留陀夷比丘，犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，已經在僧眾中實行別住完畢，現在向僧眾請求六夜摩那埵。如果僧眾時機已到，僧眾容忍聽取，僧眾認為這位迦留陀夷比丘，犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，已經在僧眾中實行別住完畢，僧眾現在應當給予六夜摩那埵。就這樣稟告。』 『大德僧眾請聽！這位迦留陀夷比丘，犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，先前已經向僧眾請求若干天的別住，僧眾給予了若干天的別住，已經在僧眾中實行了若干天的別住完畢。這位迦留陀夷比丘，犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，已經在僧眾中實行別住完畢，現在向僧眾請求六夜摩那埵。僧眾將要給予迦留陀夷比丘，因為他犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，已經在僧眾中實行別住完畢，僧眾將要給予六夜摩那埵。哪位長老能夠容忍這位迦留陀夷比丘，因為他犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，已經實行了若干天的別住完畢，僧眾現在應當給予六夜摩那埵的就默然，不能容忍的就說出來。這是初次羯磨（karma）。』 像這樣應該說三次。 『僧眾已經給予迦留陀夷比丘，因為他犯了僧伽婆尸沙罪，因此坦白了一個罪行，隱瞞了若干天，給予了別住完畢，給予了六夜摩那埵，僧眾容忍，因為默然的緣故，這件事就這樣保持。』 這位迦留陀夷比丘，在僧眾中實行了若干天隱瞞的別住，六夜摩那埵完畢，告訴眾比丘說：『各位長老，我應當如何……』
【English Translation】 English version: He says: 『Listen, venerable Sangha! This Bhikkhu Kāludāyin (Kāludāyin: name of a monk) has committed a Saṃghāvaśeṣa (Saṃghāvaśeṣa: a type of offense requiring formal meeting of the Sangha) offense, therefore he confessed one offense, concealing it for a certain number of days, and has previously requested separate dwelling (separate dwelling: a disciplinary measure) from the Sangha. The Sangha has granted separate dwelling, and he has undergone separate dwelling within the Sangha. Now he requests six-night mānatta (six-night mānatta: a period of probation). This Bhikkhu Kāludāyin has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has completed separate dwelling within the Sangha. Now he requests six-night mānatta. If it is the Sangha』s time, may the Sangha listen. The Sangha considers that this Bhikkhu Kāludāyin has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has completed separate dwelling within the Sangha. The Sangha should now grant six-night mānatta. This is the announcement.』 『Listen, venerable Sangha! This Bhikkhu Kāludāyin has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has previously requested separate dwelling for a certain number of days from the Sangha. The Sangha has granted separate dwelling for a certain number of days, and he has undergone separate dwelling for a certain number of days within the Sangha. This Bhikkhu Kāludāyin has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has completed separate dwelling within the Sangha. Now he requests six-night mānatta. The Sangha will grant Kāludāyin Bhikkhu, because he has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has completed separate dwelling within the Sangha. The Sangha will grant six-night mānatta. Whoever among the elders can tolerate that this Bhikkhu Kāludāyin, because he has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, and has undergone separate dwelling for a certain number of days, the Sangha should now grant six-night mānatta, let him be silent. Whoever cannot tolerate it, let him speak. This is the first karma (karma: ritual act).』 Thus, it should be said three times. 『The Sangha has granted Kāludāyin Bhikkhu, because he has committed a Saṃghāvaśeṣa offense, therefore he confessed one offense, concealing it for a certain number of days, has granted separate dwelling, has granted six-night mānatta. The Sangha tolerates it, because of the silence. This matter is thus maintained.』 This Bhikkhu Kāludāyin, having undergone separate dwelling for a certain number of days of concealment within the Sangha, and having completed six-night mānatta, said to the bhikkhus: 『Venerable elders, how should I...』
何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘出罪，若干日覆藏別住竟，僧與六夜摩那埵竟。若更有如是比丘，亦應與作。作法者，一心和合僧，是迦留陀夷比丘，從坐起偏袒右肩、脫革屣、胡跪合掌作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪若干日覆藏。我先已僧中乞若干日覆藏別住，僧與我若干日覆藏別住，我僧中行若干日覆藏別住。我僧中行若干日覆藏別住竟，從僧乞六夜摩那埵，僧與我六夜摩那埵，我僧中行六夜摩那埵。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪若干日覆藏，僧中行若干日別住竟，僧中行六夜摩那埵竟，今從僧乞出罪。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，一罪若干日覆藏，已行若干日別住竟，僧中行六夜摩那埵竟，僧當與我出罪，憐愍故！』如是三說。
「即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，先已從僧乞若干日覆藏別住，僧與若干日覆藏別住，已僧中行若干日覆藏別住，已僧中行若干日覆藏別住竟，僧中乞六夜摩那埵。僧與六夜摩那埵，已僧中行六夜摩那埵竟。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，已僧中行若干日覆藏別住竟，僧中行六夜摩那埵竟
【現代漢語翻譯】 現代漢語譯本： 『為什麼？』眾比丘將此事稟告佛陀。佛陀告訴眾比丘：『你們應當為迦留陀夷（Kāludāyin，尊者名）比丘進行出罪，因為他隱瞞了若干日的罪過，並完成了別住（probation）的修行，僧團也給予了他六夜的摩那埵（mānatta，懺悔期）。如果還有其他這樣的比丘，也應當為他們進行出罪。作法是，一心和合的僧團，讓迦留陀夷比丘從座位上起身，袒露右肩，脫掉鞋子，右膝跪地，合掌說：『尊敬的僧團請憶念！我迦留陀夷比丘，因為故意遺精，犯了僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪）罪，這一罪過隱瞞了若干日。我先前已經在僧團中請求了若干日的別住，僧團也給予了我若干日的別住，我在僧團中進行了若干日的別住。我在僧團中進行了若干日的別住后，從僧團請求了六夜的摩那埵，僧團也給予了我六夜的摩那埵，我在僧團中進行了六夜的摩那埵。我迦留陀夷比丘，因為故意遺精，犯了僧伽婆尸沙罪，這一罪過隱瞞了若干日，在僧團中進行了若干日的別住后，在僧團中進行了六夜的摩那埵，現在從僧團請求出罪。我迦留陀夷比丘，因為故意遺精，犯了僧伽婆尸沙罪，這一罪過隱瞞了若干日，已經進行了若干日的別住，在僧團中進行了六夜的摩那埵，僧團應當給我出罪，因為憐憫的緣故！』這樣說三遍。
『然後立即由一位比丘在僧團中宣告：『尊敬的僧團請聽！這位迦留陀夷比丘，因為故意遺精，犯了僧伽婆尸沙罪，這一罪過進行了隱瞞，先前已經從僧團請求了若干日的別住，僧團也給予了若干日的別住，已經在僧團中進行了若干日的別住，已經在僧團中進行了若干日的別住后，從僧團請求了六夜的摩那埵。僧團給予了六夜的摩那埵，已經在僧團中進行了六夜的摩那埵。這位迦留陀夷比丘，因為故意遺精，犯了僧伽婆尸沙罪，這一罪過進行了隱瞞，已經在僧團中進行了若干日的別住后，已經在僧團中進行了六夜的摩那埵。』
【English Translation】 English version: 'Why?' The Bhikshus reported this matter to the Buddha. The Buddha told the Bhikshus: 'You should grant Kāludāyin (name of a venerable monk) Bhikshu release from his offense, because he concealed his offense for a certain number of days and completed the period of separate dwelling (probation), and the Sangha granted him six nights of mānatta (period of repentance). If there are other Bhikshus like this, you should also perform this procedure for them. The procedure is as follows: the Sangha, being of one mind and in harmony, should have Kāludāyin Bhikshu rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, and join his palms, saying: 'Venerable Sangha, please remember! I, Kāludāyin Bhikshu, intentionally emitted semen and committed a saṃghāvaśeṣa (offense requiring formal meeting of the Sangha) offense, which I concealed for a certain number of days. I previously requested a certain number of days of separate dwelling from the Sangha, and the Sangha granted me a certain number of days of separate dwelling, and I underwent a certain number of days of separate dwelling in the Sangha. After undergoing a certain number of days of separate dwelling in the Sangha, I requested six nights of mānatta from the Sangha, and the Sangha granted me six nights of mānatta, and I underwent six nights of mānatta in the Sangha. I, Kāludāyin Bhikshu, intentionally emitted semen and committed a saṃghāvaśeṣa offense, which I concealed for a certain number of days, and after undergoing a certain number of days of separate dwelling in the Sangha, I underwent six nights of mānatta in the Sangha, and now I request release from my offense from the Sangha. I, Kāludāyin Bhikshu, intentionally emitted semen and committed a saṃghāvaśeṣa offense, which I concealed for a certain number of days, and have already undergone a certain number of days of separate dwelling, and have undergone six nights of mānatta in the Sangha, the Sangha should grant me release from my offense, out of compassion!' Say this three times.
'Then immediately one Bhikshu should announce in the Sangha: 'Venerable Sangha, please listen! This Kāludāyin Bhikshu, because he intentionally emitted semen, committed a saṃghāvaśeṣa offense, which he concealed, and previously requested a certain number of days of separate dwelling from the Sangha, and the Sangha granted a certain number of days of separate dwelling, and he has already undergone a certain number of days of separate dwelling in the Sangha, and after undergoing a certain number of days of separate dwelling in the Sangha, he requested six nights of mānatta from the Sangha. The Sangha granted six nights of mānatta, and he has already undergone six nights of mānatta in the Sangha. This Kāludāyin Bhikshu, because he intentionally emitted semen, committed a saṃghāvaśeṣa offense, which he concealed, and has already undergone a certain number of days of separate dwelling in the Sangha, and has already undergone six nights of mānatta in the Sangha.'
，從僧乞出罪。若僧時到僧忍聽，僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，已僧中行若干日覆藏別住竟，已僧中行六夜摩那埵竟，僧今與出罪。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，先已從僧乞若干日覆藏別住。僧與若干日覆藏別住，已僧中行若干日覆藏別住，已僧中行若干日覆藏別住竟，僧中乞六夜摩那埵。僧與六夜摩那埵，已行六夜摩那埵竟。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，已僧中行若干日覆藏別住竟、僧中行六夜摩那埵竟，今從僧乞出罪。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，已行若干日覆藏別住竟、已僧中行六夜摩那埵竟，僧當與出罪。誰諸長老忍是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，已行若干日覆藏別住竟、僧中行六夜摩那埵竟，僧今當與出罪者默然，若不忍便說。是初羯磨。』如是三說。『僧已與迦留陀夷比丘出罪，犯此僧伽婆尸沙罪一罪覆藏，已行若干日覆藏別住竟、僧中行六夜摩那埵竟，僧忍默然故，是事如是持。』」
佛在舍衛國。爾時迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，語諸比丘：「我迦留陀夷故出精，犯僧伽婆尸沙罪一罪覆藏，我當云何？」諸比丘以是事白佛，
【現代漢語翻譯】 現代漢語譯本 從僧團請求解除罪責。如果僧團時間已到，僧團願意聽取，因為迦留陀夷（Kāludāyin，人名，意為黑光）比丘故意遺精，犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）罪中的一條，並加以隱瞞。他已經向僧團請求進行若干天的覆藏別住（paṭicchanna，覆藏罪，指隱瞞罪行后的隔離生活），僧團允許了他進行若干天的覆藏別住，之後他在僧團中進行了六夜的摩那埵（mānatta，意為「隨喜」，一種懺悔期）。現在僧團要解除他的罪責。就這樣稟告。 『各位大德僧眾請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，先前已經向僧團請求進行若干天的覆藏別住。僧團允許他進行若干天的覆藏別住，他已經在僧團中進行了若干天的覆藏別住，之後向僧團請求進行六夜的摩那埵。僧團允許他進行六夜的摩那埵，他已經完成了六夜的摩那埵。這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，已經完成了若干天的覆藏別住和六夜的摩那埵，現在向僧團請求解除罪責。僧團將要為迦留陀夷比丘解除罪責，因為他故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，已經完成了若干天的覆藏別住和六夜的摩那埵。哪位長老同意為迦留陀夷比丘解除罪責，因為他故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，已經完成了若干天的覆藏別住和六夜的摩那埵，現在僧團將要解除他的罪責，請保持沉默；如果不同意，請說出來。這是第一次羯磨（kamma，業，此處指決議）。』這樣重複三次。 『僧團已經為迦留陀夷比丘解除了罪責，因為他犯了僧伽婆尸沙罪中的一條，並加以隱瞞，已經完成了若干天的覆藏別住和六夜的摩那埵。僧團同意，因為大家保持沉默，此事就這樣決定。』
佛陀在舍衛國（Śrāvastī，古印度城市）的時候。當時，迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，他對比丘們說：『我迦留陀夷故意遺精，犯了僧伽婆尸沙罪中的一條，並加以隱瞞，我該怎麼辦？』比丘們將此事稟告了佛陀。
【English Translation】 English version To request absolution from the Saṃgha (community of monks). If the time is right for the Saṃgha, and the Saṃgha is willing to listen, because the Bhikkhu (monk) Kāludāyin (meaning 'black light') intentionally emitted semen, committing one offense of Saṃghāvaśeṣa (an offense requiring a meeting of the Saṃgha), which he concealed. He has already requested from the Saṃgha to undergo a period of paṭicchanna (concealment, referring to a period of isolation after concealing an offense) for a certain number of days. The Saṃgha has granted him a period of paṭicchanna for a certain number of days, after which he underwent mānatta (probation) for six nights within the Saṃgha. Now the Saṃgha will absolve him of his offense. Thus, it is announced. 'Venerable Saṃgha, please listen! This Bhikkhu Kāludāyin intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which he concealed, and has previously requested from the Saṃgha to undergo a period of paṭicchanna for a certain number of days. The Saṃgha has granted him a period of paṭicchanna for a certain number of days, and he has undergone a period of paṭicchanna for a certain number of days within the Saṃgha, after which he requested from the Saṃgha to undergo mānatta for six nights. The Saṃgha has granted him mānatta for six nights, and he has completed mānatta for six nights. This Bhikkhu Kāludāyin intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which he concealed, and has completed a period of paṭicchanna and mānatta for six nights. Now he requests absolution from the Saṃgha. The Saṃgha will absolve Bhikkhu Kāludāyin because he intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which he concealed, and has completed a period of paṭicchanna and mānatta for six nights. Which of the elders approves of absolving Bhikkhu Kāludāyin, because he intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which he concealed, and has completed a period of paṭicchanna and mānatta for six nights, and the Saṃgha will now absolve him, let them remain silent; if anyone disapproves, let them speak. This is the first kamma (act, here referring to a resolution).' This is repeated three times. 'The Saṃgha has absolved Bhikkhu Kāludāyin of his offense, because he committed one offense of Saṃghāvaśeṣa, which he concealed, and has completed a period of paṭicchanna and mānatta for six nights. The Saṃgha approves, because everyone remains silent, and this matter is thus decided.'
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the Bhikkhu Kāludāyin intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which he concealed, and he said to the Bhikkhus: 'I, Kāludāyin, intentionally emitted semen, committing one offense of Saṃghāvaśeṣa, which I concealed, what should I do?' The Bhikkhus reported this matter to the Buddha.
佛語諸比丘：「汝等與迦留陀夷比丘，故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日與別住。若更有如是人，亦應與作。作法者，一心和合僧，迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。我迦留陀夷故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日，從僧乞別住。僧與我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日與我別住，憐愍故！』如是三乞。
「即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日，從僧乞別住。若僧時到僧忍聽，僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日，僧當與別住。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏。是迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日，從僧乞別住。僧迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日，當與別住。誰諸長老忍是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日與別住者默然，若不忍便說。是初羯磨。』如是三說。『僧已與迦留陀夷比丘故出精，犯此
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘：『你們要對迦留陀夷(Kāludāyin)比丘，因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，並且加以隱瞞的情況，按照他隱瞞的天數給予別住(parivāsa)的處分。如果還有像這樣的人，也應該這樣做。』 『做法是，一心和合的僧團，迦留陀夷(Kāludāyin)比丘從座位上起身，袒露右肩，脫掉鞋子，右膝跪地，合掌這樣說：『尊敬的僧團請憶念！我迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，並且加以隱瞞。我迦留陀夷(Kāludāyin)因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數，向僧團請求別住(parivāsa)。希望僧團因為憐憫我，給予我迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數給予別住(parivāsa)。』這樣請求三次。 『這時，一位比丘在僧團中宣告：『尊敬的僧團請聽！這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，並且加以隱瞞。這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數，向僧團請求別住(parivāsa)。如果僧團認為時機已到，請允許，僧團將給予這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數給予別住(parivāsa)。』這樣稟告。 『尊敬的僧團請聽！這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，並且加以隱瞞。這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數，向僧團請求別住(parivāsa)。僧團將給予這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數給予別住(parivāsa)。哪位長老認可給予這位迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條罪，按照隱瞞的天數給予別住(parivāsa)的，請默然，如果不認可就請說出來。這是第一次羯磨(karma)。』這樣說三次。 『僧團已經給予迦留陀夷(Kāludāyin)比丘因為故意遺精，犯了此』
【English Translation】 English version The Buddha told the Bhikkhus: 'You should impose parivāsa (special probation) on the Bhikkhu Kāludāyin (name of a monk), corresponding to the number of days he concealed his intentional emission of semen, which is a Saṃghāvaśeṣa (a class of serious offenses) offense. If there are others like him, you should also do the same.' 'The procedure is as follows: In a united Saṃgha (monastic community), the Bhikkhu Kāludāyin (name of a monk) should rise from his seat, expose his right shoulder, remove his sandals, kneel on his right knee, and with palms together, say: 'Venerable Saṃgha, please remember! I, the Bhikkhu Kāludāyin (name of a monk), intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it. I, Kāludāyin (name of a monk), intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it, and according to the number of days of concealment, I request parivāsa (special probation) from the Saṃgha. May the Saṃgha, out of compassion, grant me, the Bhikkhu Kāludāyin (name of a monk), parivāsa (special probation) corresponding to the number of days I concealed my intentional emission of semen, which is a Saṃghāvaśeṣa (a class of serious offenses) offense.' He should request this three times. 'At this time, one Bhikkhu should announce in the Saṃgha: 'Venerable Saṃgha, please listen! This Bhikkhu Kāludāyin (name of a monk) intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it. This Bhikkhu Kāludāyin (name of a monk) intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it, and according to the number of days of concealment, he requests parivāsa (special probation) from the Saṃgha. If the Saṃgha is ready, please allow it. The Saṃgha will grant this Bhikkhu Kāludāyin (name of a monk) parivāsa (special probation) corresponding to the number of days he concealed his intentional emission of semen, which is a Saṃghāvaśeṣa (a class of serious offenses) offense.' This should be announced. 'Venerable Saṃgha, please listen! This Bhikkhu Kāludāyin (name of a monk) intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it. This Bhikkhu Kāludāyin (name of a monk) intentionally emitted semen, committing a Saṃghāvaśeṣa (a class of serious offenses) offense and concealed it, and according to the number of days of concealment, he requests parivāsa (special probation) from the Saṃgha. The Saṃgha will grant this Bhikkhu Kāludāyin (name of a monk) parivāsa (special probation) corresponding to the number of days he concealed his intentional emission of semen, which is a Saṃghāvaśeṣa (a class of serious offenses) offense. Which of the elders approves of granting this Bhikkhu Kāludāyin (name of a monk) parivāsa (special probation) corresponding to the number of days he concealed his intentional emission of semen, which is a Saṃghāvaśeṣa (a class of serious offenses) offense, let him be silent; if anyone does not approve, let him speak. This is the first karma (formal act).』 This should be said three times. 'The Saṃgha has already granted the Bhikkhu Kāludāyin (name of a monk) this』
僧伽婆尸沙罪一罪覆藏，隨覆藏日與別住竟，僧忍，默然故，是事如是持。』」
迦留陀夷比丘，隨覆藏日行別住竟，語諸比丘：「我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等與迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，與作六夜摩那埵。若更有如是比丘，亦應與六夜摩那埵。作法者，一心和合僧，迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住，僧隨覆藏日與我別住，我已僧中隨覆藏日行別住。我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，今從僧乞六夜摩那埵。僧我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，僧當與六夜摩那埵，憐愍故！』如是應三乞。即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住，僧隨覆藏日與別住，已僧中隨覆藏日行別住竟。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，今從僧乞六夜摩那埵。若僧時到僧忍聽，僧是迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，當與六夜摩
【現代漢語翻譯】 現代漢語譯本： 『僧伽婆尸沙罪（Sanghavasesa，一種較重的罪名）之一是覆藏罪過，隨著覆藏的天數完成別住（parivasa，一種懺悔期），僧團容忍，因為默然不語，此事就這樣執行。』
迦留陀夷（Kaludayi，人名）比丘，隨著覆藏的天數完成別住后，對比丘們說：『我應當怎麼辦？』比丘們將此事稟告佛陀，佛陀對比丘們說：『你們給予迦留陀夷比丘故意遺精的出罪，他犯了僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數完成別住后，給予他六夜的摩那埵（manatta，一種更嚴格的懺悔期）。如果還有像這樣的比丘，也應當給予六夜的摩那埵。』作法是，一心和合的僧團，迦留陀夷比丘從座位起身，袒露右肩、脫掉革屣、胡跪合掌，這樣說：『大德僧團憶念！我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數向僧團乞求別住，僧團隨著覆藏的天數給予我別住，我已經于僧團中隨著覆藏的天數完成了別住。我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數完成別住后，現在向僧團乞求六夜的摩那埵。僧團我迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數完成別住后，應當給予六夜的摩那埵，因為憐憫的緣故！』這樣應該乞求三次。即時一位比丘在僧團中唱言：『大德僧團聽！這位迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數向僧團乞求別住，僧團隨著覆藏的天數給予別住，已經于僧團中隨著覆藏的天數完成了別住。這位迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數完成別住后，現在向僧團乞求六夜的摩那埵。如果僧團時機已到，僧團容忍聽許，僧團就給予這位迦留陀夷比丘故意遺精，犯僧伽婆尸沙罪之一的覆藏罪，隨著覆藏的天數完成別住后，六夜的摩那埵。
【English Translation】 English version: 'The first Sanghavasesa (a serious offense requiring a meeting of the Sangha) offense is concealing an offense. After completing parivasa (a period of penance) corresponding to the days of concealment, the Sangha approves because of silence. This matter is thus carried out.'
The bhikkhu Kaludayi (a proper noun), after completing parivasa corresponding to the days of concealment, said to the bhikkhus: 'What should I do?' The bhikkhus reported this matter to the Buddha. The Buddha said to the bhikkhus: 'You should grant Kaludayi bhikkhu release from the offense of intentional emission of semen. He committed the Sanghavasesa offense of concealing an offense. After completing parivasa corresponding to the days of concealment, grant him six nights of manatta (a more strict period of penance). If there are other bhikkhus like this, they should also be granted six nights of manatta.' The procedure is: the Sangha is of one mind and in harmony. Kaludayi bhikkhu rises from his seat, bares his right shoulder, removes his leather sandals, kneels with joined palms, and says: 'Venerable Sangha, remember! I, Kaludayi bhikkhu, intentionally emitted semen and committed this Sanghavasesa offense of concealing an offense. Corresponding to the days of concealment, I requested parivasa from the Sangha. The Sangha granted me parivasa corresponding to the days of concealment. I have completed parivasa in the Sangha corresponding to the days of concealment. I, Kaludayi bhikkhu, intentionally emitted semen and committed this Sanghavasesa offense of concealing an offense. After completing parivasa corresponding to the days of concealment, I now request six nights of manatta from the Sangha. May the Sangha grant me, Kaludayi bhikkhu, who intentionally emitted semen and committed this Sanghavasesa offense of concealing an offense, after completing parivasa corresponding to the days of concealment, six nights of manatta, out of compassion!' He should request this three times. Immediately, one bhikkhu announces in the Sangha: 'Venerable Sangha, listen! This Kaludayi bhikkhu intentionally emitted semen and committed this Sanghavasesa offense of concealing an offense. Corresponding to the days of concealment, he requested parivasa from the Sangha. The Sangha granted parivasa corresponding to the days of concealment. He has completed parivasa in the Sangha corresponding to the days of concealment. This Kaludayi bhikkhu intentionally emitted semen and committed this Sanghavasesa offense of concealing an offense. After completing parivasa corresponding to the days of concealment, he now requests six nights of manatta from the Sangha. If it is the Sangha's time, may the Sangha approve and listen. The Sangha will grant this Kaludayi bhikkhu, who intentionally emitted semen and committed the Sanghavasesa offense of concealing an offense, after completing parivasa corresponding to the days of concealment, six nights of manatta.'
那埵。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住，僧隨覆藏日與別住，已僧中隨覆藏日行別住。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，從僧乞六夜摩那埵。僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，僧當與六夜摩那埵。誰諸長老忍是迦留陀夷比丘故出精，犯此僧迦婆尸沙罪一罪覆藏，隨覆藏日行別住竟，今僧當與六夜摩那埵者默然，若不忍便說。是初羯磨。』如是三說。『僧已與是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日行別住竟，與六夜摩那埵，僧忍，默然故，是事如是持！』」
迦留陀夷比丘，僧中行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯僧伽婆尸沙罪一罪不覆藏，語諸比丘：「諸長老！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏。行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯此僧伽婆尸沙罪一罪不覆藏。我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等當與迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，當與本日治。若更有如是比丘，亦應作本日治。作法者，一心和合僧，是迦留陀夷比丘從坐起，偏袒右肩、脫革
【現代漢語翻譯】 現代漢語譯本： 『那埵（懺悔者）。』像這樣稟白：『大德僧眾請聽！這位迦留陀夷（Kāludāyi，人名）比丘故意遺精，觸犯了僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）罪中的一條，並且隱瞞罪行，按照隱瞞的天數向僧團請求別住（Pārīvāsika，一種懺悔期），僧團也按照他隱瞞的天數給予別住，已經在僧團中按照隱瞞的天數完成了別住。這位迦留陀夷比丘故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且隱瞞罪行，按照隱瞞的天數完成了別住，現在向僧團請求六夜摩那埵（Mānatta，一種更嚴格的懺悔期）。僧團應當給予這位迦留陀夷比丘，因為他故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且隱瞞罪行，按照隱瞞的天數完成了別住，六夜摩那埵。哪位長老同意給予這位迦留陀夷比丘，因為他故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且隱瞞罪行，按照隱瞞的天數完成了別住，現在僧團應當給予他六夜摩那埵的，就請默然，如果不同意就請說出來。這是第一次羯磨（Kamma，決議）。』像這樣說三次。『僧團已經給予這位迦留陀夷比丘，因為他故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且隱瞞罪行，按照隱瞞的天數完成了別住，給予了六夜摩那埵，僧團同意，因為默然，這件事就這樣決定了！』
迦留陀夷比丘在僧團中進行六夜摩那埵期間，已經過了若干天，還有若干天未過，又故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且沒有隱瞞，他告訴眾比丘：『諸位長老！我迦留陀夷比丘故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且沒有隱瞞。在進行六夜摩那埵期間，已經過了若干天，還有若干天未過，又故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且沒有隱瞞。我該怎麼辦？』眾比丘將這件事稟告佛陀，佛陀告訴眾比丘：『你們應當給予迦留陀夷比丘，因為他故意遺精，觸犯了僧伽婆尸沙罪中的一條，並且沒有隱瞞，從他再次犯戒的當天開始重新進行懺悔。如果還有其他比丘發生類似情況，也應當按照這種方式處理。』做法是，一心和合的僧團，這位迦留陀夷比丘從座位上站起來，袒露右肩，脫掉...
【English Translation】 English version: 『Nātha (Supplicant).』 Thus he should report: 『Venerable Sangha, please listen! This Bhikkhu Kāludāyi (name of a person) has deliberately emitted semen, committing one offense of Saṃghāvaśeṣa (a class of serious offenses in monastic rules), and concealed it. According to the number of days concealed, he requested Pārīvāsika (a period of probation) from the Sangha, and the Sangha granted him Pārīvāsika according to the number of days concealed. He has completed the Pārīvāsika in the Sangha according to the number of days concealed. This Bhikkhu Kāludāyi has deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and concealed it. Having completed the Pārīvāsika according to the number of days concealed, he now requests Mānatta (a more rigorous period of probation) for six nights from the Sangha. The Sangha should grant this Bhikkhu Kāludāyi, because he deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and concealed it, having completed the Pārīvāsika according to the number of days concealed, Mānatta for six nights. Which elders approve of granting this Bhikkhu Kāludāyi, because he deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and concealed it, having completed the Pārīvāsika according to the number of days concealed, now the Sangha should grant him Mānatta for six nights, let them be silent; if anyone does not approve, let them speak. This is the first Kamma (formal act).』 Thus it is said three times. 『The Sangha has granted this Bhikkhu Kāludāyi, because he deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and concealed it, having completed the Pārīvāsika according to the number of days concealed, Mānatta for six nights; the Sangha approves, therefore is silent; thus this matter is decided!』
While Bhikkhu Kāludāyi was undergoing Mānatta for six nights in the Sangha, having passed so many days and so many days not yet passed, he again deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and did not conceal it. He told the Bhikkhus: 『Venerable elders! I, Bhikkhu Kāludāyi, deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and did not conceal it. While undergoing Mānatta for six nights, having passed so many days and so many days not yet passed, I again deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and did not conceal it. What should I do?』 The Bhikkhus reported this matter to the Buddha. The Buddha told the Bhikkhus: 『You should grant Bhikkhu Kāludāyi, because he deliberately emitted semen, committing one offense of Saṃghāvaśeṣa, and did not conceal it, a fresh start from the day he committed the offense again. If there are other Bhikkhus who have similar cases, they should also be treated in this way.』 The procedure is that the Sangha, being in harmony and of one mind, this Bhikkhu Kāludāyi should rise from his seat, arrange his upper robe over one shoulder, remove his...
屣、胡跪合掌作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住。僧隨覆藏日與我別住，我隨覆藏日僧中行別住。隨覆藏日僧中行別住竟，從僧乞六夜摩那埵。僧已與六夜摩那埵，我僧中行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯此僧伽婆尸沙罪一罪不覆藏。僧我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，今從僧乞本日治。僧我迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏。僧當與我本日治，憐愍故！』如是三說。即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住。僧隨覆藏日與我別住，已僧中隨覆藏日行別住。僧中隨覆藏日行別住竟，從僧乞六夜摩那埵。僧與六夜摩那埵，僧中行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯此僧伽婆尸沙罪一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，從僧乞本日治。若僧時到僧忍聽，僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪，當與本日治。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪覆藏，先以隨覆藏日從僧乞別住。僧隨覆藏日與別住，已僧中隨覆藏日行別住。僧中隨覆藏日行別住
【現代漢語翻譯】 現代漢語譯本 脫下鞋子，以右膝著地，合掌說道：『尊敬的僧團請憶念！我迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，並加以隱瞞。我按照隱瞞的天數，向僧團請求別住(parivāsa)。僧團也按照我隱瞞的天數，給予我別住，我按照隱瞞的天數在僧團中進行別住。在僧團中按照隱瞞的天數進行別住完畢后，我向僧團請求六夜摩那埵(mānatta)。僧團已經給予我六夜摩那埵，我在僧團中進行六夜摩那埵期間，已經過了若干天，還有若干天未過，又故意遺精，犯了僧伽婆尸沙罪中的一條，但沒有隱瞞。僧團！我迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，沒有隱瞞，現在向僧團請求本日治(abbhāna)。僧團！我迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，沒有隱瞞，僧團應當給予我本日治，出於憐憫的緣故！』這樣說了三遍。當時，一位比丘在僧團中宣告說：『尊敬的僧團請聽！這位迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，並加以隱瞞，先前按照隱瞞的天數，向僧團請求別住(parivāsa)。僧團按照隱瞞的天數給予別住，已經在僧團中按照隱瞞的天數進行了別住。在僧團中按照隱瞞的天數進行別住完畢后，向僧團請求六夜摩那埵(mānatta)。僧團給予了六夜摩那埵，在僧團中進行六夜摩那埵期間，已經過了若干天，還有若干天未過，又故意遺精，犯了僧伽婆尸沙罪中的一條，但沒有隱瞞。這位迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，沒有隱瞞，現在向僧團請求本日治(abbhāna)。如果僧團認為時機已到，請僧團容許，僧團應當給予這位迦留陀夷(Kāludāyin)比丘故意遺精，犯僧伽婆尸沙(Saṃghāvaśeṣa)罪的本日治。就這樣稟告。』『尊敬的僧團請聽！這位迦留陀夷(Kāludāyin)比丘故意遺精，犯了僧伽婆尸沙(Saṃghāvaśeṣa)罪中的一條，並加以隱瞞，先前按照隱瞞的天數，向僧團請求別住(parivāsa)。僧團按照隱瞞的天數給予別住，已經在僧團中按照隱瞞的天數進行了別住。
【English Translation】 English version Removing his shoes, kneeling on his right knee, and joining his palms, he spoke thus: 'Venerable Sangha, please remember! I, the Bhikkhu Kāludāyin (Kāludāyin - name of a monk), intentionally emitted semen, committing one of the Saṃghāvaśeṣa (Saṃghāvaśeṣa - a class of serious offenses in monastic rules) offenses and concealing it. According to the number of days concealed, I requested parivāsa (parivāsa - a period of probation) from the Sangha. The Sangha granted me parivāsa according to the number of days I concealed, and I underwent parivāsa in the Sangha according to the number of days concealed. After completing parivāsa in the Sangha according to the number of days concealed, I requested mānatta (mānatta - a period of penance) for six nights from the Sangha. The Sangha has granted me mānatta for six nights, and while I was undergoing mānatta in the Sangha, so many days have passed, and so many days have not yet passed, I again intentionally emitted semen, committing one of the Saṃghāvaśeṣa offenses, but did not conceal it. Sangha! I, the Bhikkhu Kāludāyin, intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense, but did not conceal it, and now request abbhāna (abbhāna - reinstatement) from the Sangha. Sangha! I, the Bhikkhu Kāludāyin, intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense, but did not conceal it, the Sangha should grant me abbhāna, out of compassion!' He said this three times. At that time, a Bhikkhu announced in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Kāludāyin intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense and concealing it, and previously requested parivāsa according to the number of days concealed. The Sangha granted parivāsa according to the number of days concealed, and he has undergone parivāsa in the Sangha according to the number of days concealed. After completing parivāsa in the Sangha according to the number of days concealed, he requested mānatta for six nights from the Sangha. The Sangha granted mānatta for six nights, and while he was undergoing mānatta in the Sangha, so many days have passed, and so many days have not yet passed, he again intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense, but did not conceal it. This Bhikkhu Kāludāyin intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense, but did not conceal it, and now requests abbhāna from the Sangha. If the Sangha deems the time is right, please allow the Sangha to grant this Bhikkhu Kāludāyin, who intentionally emitted semen and committed a Saṃghāvaśeṣa offense, abbhāna. Thus, I report.' 'Venerable Sangha, please listen! This Bhikkhu Kāludāyin intentionally emitted semen, committing one of the Saṃghāvaśeṣa offense and concealing it, and previously requested parivāsa according to the number of days concealed. The Sangha granted parivāsa according to the number of days concealed, and he has undergone parivāsa in the Sangha according to the number of days concealed.
竟，從僧乞六夜摩那埵。僧與六夜摩那埵，僧中行六夜摩那埵。僧中行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯此僧伽婆尸沙罪一罪不覆藏。是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，從僧乞本日治。僧是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，從僧乞本日治。僧是迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪不覆藏，僧與本日治。誰諸長老忍是迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，從僧乞本日治。迦留陀夷比丘故出精，犯此僧伽婆尸沙罪一罪不覆藏，與本日治者默然，若不忍便說。是初羯磨。』如是三說。『僧已與本日治，迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪不覆藏，與本日治竟，僧忍，默然故，是事如是持。』」
是迦留陀夷比丘，中間犯罪得本日治，先罪行別住竟，僧中行六夜摩那埵竟，語諸比丘：「長老！我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等與迦留陀夷比丘出罪，中間犯罪得本日治，先罪行別住竟，僧中行六夜摩那埵竟，與出罪。若更有如是比丘，亦應作出罪。出罪法者，一心和合僧，是迦留陀夷比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧憶念！我迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日
【現代漢語翻譯】 現代漢語譯本： 竟，從僧團請求六夜的摩那埵（Manatva，一種懺悔法）。僧團給予六夜的摩那埵，在僧團中進行六夜的摩那埵。在僧團中進行六夜的摩那埵時，在已過的那些日子裡、那些日子還沒過完的時候，再次故意遺精，犯了此僧伽婆尸沙（Sanghavasesa，僧殘罪）罪，一罪不隱瞞。這位迦留陀夷（Kaludayi）比丘故意遺精，犯了此僧伽婆尸沙罪，一罪不隱瞞，從僧團請求本日的治療。僧團是這樣處理迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪不隱瞞，從僧團請求本日的治療。僧團是這樣處理迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一罪不隱瞞，僧團給予本日的治療。哪位長老能容忍這位迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪不隱瞞，從僧團請求本日的治療。迦留陀夷比丘故意遺精，犯了此僧伽婆尸沙罪，一罪不隱瞞，給予本日的治療的人默然，若不能容忍就說出來。這是最初的羯磨（Karma，業）。』像這樣說三次。『僧團已經給予本日的治療，迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一罪不隱瞞，給予本日的治療完畢，僧團容忍，因為默然，這件事就這樣成立。』」
「這位迦留陀夷比丘，中間犯罪得到本日的治療，先前的罪行別住（Parivasa）完畢，在僧團中進行六夜的摩那埵完畢，告訴眾比丘：『長老！我應當怎麼辦？』眾比丘將此事稟告佛陀，佛陀告訴眾比丘：『你們給迦留陀夷比丘出罪，中間犯罪得到本日的治療，先前的罪行別住完畢，在僧團中進行六夜的摩那埵完畢，給予出罪。如果還有像這樣的比丘，也應當作出罪。出罪的方法是，一心和合的僧團，這位迦留陀夷比丘從座位上站起來，袒露右肩、脫掉鞋子、右膝著地合掌，這樣說：『大德僧團憶念！我迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，一罪隱瞞，隨著隱瞞的日子
【English Translation】 English version: Then, he requested from the Sangha (community of monks) a six-night Manatva (a type of penance). The Sangha granted the six-night Manatva, and he underwent the six-night Manatva within the Sangha. While undergoing the six-night Manatva within the Sangha, during those days that had passed, before those days were over, he intentionally emitted semen again, committing this Sanghavasesa (a type of serious offense requiring community penance) offense, one offense without concealment. This monk Kaludayi (name of a monk) intentionally emitted semen, committing this Sanghavasesa offense, one offense without concealment, and requested from the Sangha a same-day remedy. The Sangha dealt with the monk Kaludayi who intentionally emitted semen, committing this Sanghavasesa offense, one offense without concealment, and requested from the Sangha a same-day remedy. The Sangha dealt with the monk Kaludayi who intentionally emitted semen, committing a Sanghavasesa offense, one offense without concealment, and the Sangha granted a same-day remedy. Which elders can tolerate this monk Kaludayi intentionally emitting semen, committing this Sanghavasesa offense, one offense without concealment, and requesting from the Sangha a same-day remedy? Those who tolerate the monk Kaludayi intentionally emitting semen, committing this Sanghavasesa offense, one offense without concealment, and being granted a same-day remedy, remain silent; if you cannot tolerate it, then speak. This is the initial Karma (action/procedure).』 Thus, it is said three times. 『The Sangha has already granted the same-day remedy, the monk Kaludayi intentionally emitted semen, committing a Sanghavasesa offense, one offense without concealment, and the granting of the same-day remedy is completed, the Sangha tolerates it, because of silence, this matter is thus established.』"
"This monk Kaludayi, in the interim committed an offense and received a same-day remedy, the previous offense's Parivasa (period of probation) is completed, the six-night Manatva within the Sangha is completed, and he said to the monks: 『Venerable ones! What should I do?』 The monks reported this matter to the Buddha, and the Buddha told the monks: 『You grant absolution to the monk Kaludayi, who in the interim committed an offense and received a same-day remedy, the previous offense's Parivasa is completed, the six-night Manatva within the Sangha is completed, grant absolution. If there are other monks like this, absolution should also be granted. The method of granting absolution is, the Sangha united in one mind, this monk Kaludayi rises from his seat, bares his right shoulder, removes his sandals, kneels on his right knee, joins his palms, and says this: 『Venerable Sangha, remember! I, the monk Kaludayi, intentionally emitted semen, committing a Sanghavasesa offense, one offense concealed, according to the days of concealment
從僧乞別住。僧隨覆藏日與我別住，我隨覆藏日僧中行別住。隨覆藏日僧中行別住竟，從僧乞六夜摩那埵。僧已與我六夜摩那埵，我僧中行六夜摩那埵時已爾所日、爾所日未過，中間故出精，犯此僧伽婆尸沙罪一罪不覆藏，從僧乞本日治，僧與我本日治。我迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，行六夜摩那埵竟，今從僧乞出罪。僧我迦留陀夷比丘，中間犯罪行本日治，先罪行別住，行六夜摩那埵竟，與我出罪，憐愍故！』如是三說。即時一比丘僧中唱言：『大德僧聽！是迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住。僧隨覆藏日與別住，已僧中隨覆藏日行別住。僧中隨覆藏日行別住竟，從僧乞六夜摩那埵。僧與六夜摩那埵，僧中行六夜摩那埵時已爾所日、爾所日未過，中間故出精，犯僧伽婆尸沙罪一罪不覆藏，從僧乞本日治，僧與本日治。迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，行六夜摩那埵竟，從僧乞出罪。若僧時到僧忍聽，迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，行六夜摩那埵竟，僧當與出罪。如是白。』『大德僧聽！是迦留陀夷比丘故出精，犯僧伽婆尸沙罪一罪覆藏，隨覆藏日從僧乞別住，僧隨覆藏日與別住，已僧中隨覆藏日行別住。僧中隨覆藏日行
【現代漢語翻譯】 現代漢語譯本： 『我從僧團請求別住（Pariwasa，一種懺悔期）。僧團根據我覆藏罪行的天數給予我別住，我根據覆藏罪行的天數在僧團中進行別住。在僧團中根據覆藏罪行的天數進行別住結束后，我從僧團請求六夜摩那埵（Manatta，一種額外的懺悔期）。僧團已經給予我六夜摩那埵，我在僧團中進行六夜摩那埵期間，在已過和未過的天數之間，故意遺精，犯了僧伽婆尸沙（Sanghabasesa，一種僅次於破戒的重罪）罪，此罪沒有覆藏，我從僧團請求本日治（Abbhana，一種解除罪行的儀式），僧團給予我本日治。我，迦留陀夷（Kaludayi）比丘，在中間犯罪後進行本日治，先前罪行已經完成別住，已經完成六夜摩那埵，現在從僧團請求出罪。請僧團憐憫我，迦留陀夷比丘，因為中間犯罪而進行本日治，先前罪行已經完成別住，已經完成六夜摩那埵，給予我出罪！』這樣說了三次。 這時，一位比丘在僧團中唱言：『大德僧團請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，此罪曾經覆藏，根據覆藏罪行的天數從僧團請求別住。僧團根據覆藏罪行的天數給予別住，已經在僧團中根據覆藏罪行的天數進行別住。在僧團中根據覆藏罪行的天數進行別住結束后，從僧團請求六夜摩那埵。僧團給予六夜摩那埵，在僧團中進行六夜摩那埵期間，在已過和未過的天數之間，故意遺精，犯了僧伽婆尸沙罪，此罪沒有覆藏，從僧團請求本日治，僧團給予本日治。迦留陀夷比丘，在中間犯罪後進行本日治，先前罪行已經完成別住，已經完成六夜摩那埵，從僧團請求出罪。如果僧團認為時機已到，請僧團容忍，迦留陀夷比丘，因為中間犯罪而進行本日治，先前罪行已經完成別住，已經完成六夜摩那埵，僧團應當給予出罪。如是稟告。』 『大德僧團請聽！這位迦留陀夷比丘故意遺精，犯了僧伽婆尸沙罪，此罪曾經覆藏，根據覆藏罪行的天數從僧團請求別住，僧團根據覆藏罪行的天數給予別住，已經在僧團中根據覆藏罪行的天數進行
【English Translation】 English version: 'I request Pariwasa (a period of probation) from the Sangha (the monastic community). The Sangha granted me Pariwasa according to the number of days I concealed the offense, and I observed Pariwasa within the Sangha according to the number of days I concealed the offense. Having completed the Pariwasa within the Sangha according to the number of days I concealed the offense, I request six nights of Manatta (a further period of probation) from the Sangha. The Sangha has granted me six nights of Manatta, and while I was observing six nights of Manatta within the Sangha, between the days that had passed and had not passed, I deliberately emitted semen, committing a Sanghabasesa (a serious offense requiring formal meetings of the Sangha) offense. This offense was not concealed, and I request Abbhana (formal reinstatement) from the Sangha, and the Sangha granted me Abbhana. I, Kaludayi (name of a monk) Bhikkhu (monk), having committed an offense in between, am observing Abbhana, having completed Pariwasa for the previous offense, having completed six nights of Manatta, now request release from the offense from the Sangha. Out of compassion, may the Sangha grant me, Kaludayi Bhikkhu, release from the offense, having observed Abbhana due to the offense committed in between, having completed Pariwasa for the previous offense, having completed six nights of Manatta!' This was said three times. At that time, one Bhikkhu announced in the Sangha: 'Venerable Sangha, please listen! This Kaludayi Bhikkhu deliberately emitted semen, committing a Sanghabasesa offense, which was previously concealed, and requested Pariwasa from the Sangha according to the number of days the offense was concealed. The Sangha granted Pariwasa according to the number of days the offense was concealed, and he has observed Pariwasa within the Sangha according to the number of days the offense was concealed. Having completed the Pariwasa within the Sangha according to the number of days the offense was concealed, he requested six nights of Manatta from the Sangha. The Sangha granted six nights of Manatta, and while he was observing six nights of Manatta within the Sangha, between the days that had passed and had not passed, he deliberately emitted semen, committing a Sanghabasesa offense. This offense was not concealed, and he requested Abbhana from the Sangha, and the Sangha granted Abbhana. Kaludayi Bhikkhu, having committed an offense in between, is observing Abbhana, having completed Pariwasa for the previous offense, having completed six nights of Manatta, requests release from the offense from the Sangha. If the Sangha deems it the appropriate time, may the Sangha consent that Kaludayi Bhikkhu, having observed Abbhana due to the offense committed in between, having completed Pariwasa for the previous offense, having completed six nights of Manatta, should be granted release from the offense. This is announced.' 'Venerable Sangha, please listen! This Kaludayi Bhikkhu deliberately emitted semen, committing a Sanghabasesa offense, which was previously concealed, and requested Pariwasa from the Sangha according to the number of days the offense was concealed. The Sangha granted Pariwasa according to the number of days the offense was concealed, and he has observed Pariwasa within the Sangha according to the number of days the offense was concealed within the Sangha.
別住竟，從僧乞六夜摩那埵，僧與六夜摩那埵。僧中行六夜摩那埵時已爾所日、爾所日未過，更故出精，犯僧伽婆尸沙罪一罪不覆藏，從僧乞本日治，僧中行本日治。是迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，僧中行六夜摩那埵竟，從僧乞出罪。僧迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，僧中行六夜摩那埵竟，當與出罪。誰諸長老忍迦留陀夷比丘，中間犯罪行本日治，先罪行別住竟，僧中行六夜摩那埵竟，與出罪者默然，若不忍便說。是初羯磨。』如是三說。『僧已與迦留陀夷比丘出罪，中間犯罪行本日治，先罪行別住竟，僧中行六夜摩那埵竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時迦留陀夷比丘，犯種種僧伽婆尸沙罪。第一犯故出精一夜覆藏，第二犯觸女人身二夜覆藏，第三與女人粗惡語三夜覆藏，第四讚歎己身供養四夜覆藏，第五犯媒嫁五夜覆藏，語諸比丘：「我當云何？」諸比丘以是事白佛，佛語諸比丘：「應與是人五夜別住羯磨，行別住竟，與六夜摩那埵。行摩那埵竟，與出罪羯磨。」
佛在舍衛國。爾時有一比丘，犯種種僧伽婆尸沙罪覆藏，第一犯故出精犯一僧伽婆尸沙罪，一夜覆藏。第二犯觸女人，二夜覆藏。第三犯與女人粗惡語，三夜覆藏。第四犯贊
嘆己身供養，四夜覆藏。第五犯行媒嫁，五夜覆藏。第六犯無主自為身作房，六夜覆藏。第七犯有主自為身作大房舍，七夜覆藏。第八無根波羅夷法謗余比丘，八夜覆藏。第九犯取小片事作波羅夷法謗余比丘，九夜覆藏。第十破和合僧勤求方便，十夜覆藏。第十一犯助破和合僧，十一夜覆藏。第十二犯污他家行惡行，十二夜覆藏。第十三犯戾語，十三夜覆藏。以上事語諸比丘：「我當云何？」諸比丘以是事白佛，佛語諸比丘：「汝等應與是人十三日別住，別住竟與六夜摩那埵。六夜摩那埵竟，與出罪羯磨。」(八法中苦切羯磨竟)
十誦律卷第三十二(八法卷第四) 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十三(第五誦之五)
後秦北印度三藏弗若多羅譯八法中僧殘悔法之餘(丹本云八法中順行法第五)
佛在王舍城。爾時六群比丘犯罪：同相似、同未凈、同未脫、同未起、同出界外，與余比丘作別住、摩那埵、本日治、出罪，犯罪同相似、同未凈、同未脫、同未起、同入界內，受清凈比丘隨上座起迎禮拜合掌供養。是中有比丘少欲知足行頭陀，聞是事心不喜，作是言：「云何名比丘，犯罪同相似、同未凈、同未脫、同未起、同出界外，與余比丘作別住、六夜摩
【現代漢語翻譯】 現代漢語譯本： 嘆息自己以身體供養，隱瞞了四夜。第五，犯了做媒嫁娶之事，隱瞞了五夜。第六，犯了沒有施主，自己為自己建造房屋，隱瞞了六夜。第七，犯了有施主，自己為自己建造大型房舍，隱瞞了七夜。第八，沒有根據地用波羅夷法（Parajika，斷頭罪）誹謗其他比丘（bhikkhu，佛教僧侶），隱瞞了八夜。第九，犯了用小事捏造成波羅夷法誹謗其他比丘，隱瞞了九夜。第十，破壞僧團（Sangha，佛教僧團）的和合，勤求方便，隱瞞了十夜。第十一，犯了幫助破壞僧團的和合，隱瞞了十一夜。第十二，犯了在他人家中行為不端，隱瞞了十二夜。第十三，犯了惡語，隱瞞了十三夜。以上這些事告訴諸位比丘：『我應當怎麼辦？』諸位比丘將此事稟告佛陀（Buddha，覺悟者），佛陀告訴諸位比丘：『你們應當給予這個人十三日的別住（separate dwelling），別住結束后給予六夜的摩那埵（Manatta，懺悔期）。六夜的摩那埵結束后，給予出罪羯磨（exoneration karma）。』（八法中苦切羯磨結束）
《十誦律》卷第三十二（八法卷第四） 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第三十三（第五誦之五） 後秦北印度三藏弗若多羅譯八法中僧殘悔法之餘（丹本云八法中順行法第五）
佛陀在王舍城（Rajagrha）。當時，六群比丘（bhikkhu，佛教僧侶）犯罪：同樣相似的罪、同樣未清凈的罪、同樣未解脫的罪、同樣未生起的罪、同樣出界外，與其他的比丘做別住、摩那埵、本日治、出罪，犯罪同樣相似的罪、同樣未清凈的罪、同樣未解脫的罪、同樣未生起的罪、同樣進入界內，接受清凈的比丘以上座的身份起身迎接、禮拜、合掌供養。這些比丘中有少欲知足、行頭陀（dhuta，苦行）的比丘，聽到這件事心中不喜，這樣說道：『怎麼能叫比丘，犯罪同樣相似的罪、同樣未清凈的罪、同樣未解脫的罪、同樣未生起的罪、同樣出界外，與其他的比丘做別住、六夜摩那埵
【English Translation】 English version: Lamenting that I offered my body as a gift, concealing it for four nights. Fifth, committing the act of matchmaking and marriage, concealing it for five nights. Sixth, committing the act of building a house for oneself without a patron, concealing it for six nights. Seventh, committing the act of building a large dwelling for oneself with a patron, concealing it for seven nights. Eighth, falsely accusing other bhikkhus (Buddhist monks) of Parajika (defeat, expulsion offense) without basis, concealing it for eight nights. Ninth, committing the act of fabricating a Parajika offense from a small matter to falsely accuse other bhikkhus, concealing it for nine nights. Tenth, disrupting the harmony of the Sangha (Buddhist monastic community), diligently seeking means, concealing it for ten nights. Eleventh, committing the act of assisting in disrupting the harmony of the Sangha, concealing it for eleven nights. Twelfth, committing the act of behaving improperly in other people's homes, concealing it for twelve nights. Thirteenth, committing the act of harsh speech, concealing it for thirteen nights. Having told these matters to the bhikkhus: 'What should I do?' The bhikkhus reported this matter to the Buddha (the Awakened One), and the Buddha told the bhikkhus: 'You should give this person thirteen days of separate dwelling. After the separate dwelling is completed, give six nights of Manatta (probation). After the six nights of Manatta are completed, give the Exoneration Karma.' (The severe Karma among the Eight Dharmas is completed)
Vinaya in Ten Recitations, Scroll 32 (Scroll 4 on Eight Dharmas) Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 33 (Fifth Recitation, Part 5) Translated by Tripiṭaka Dharmaguptaka of Northern India during the Later Qin Dynasty, remaining text on the monastic penance of Sanghavasesa offenses among the Eight Dharmas (The Dan version says: Fifth of the Progressive Practices among the Eight Dharmas)
The Buddha was in Rajagrha (Royal City). At that time, the group-of-six bhikkhus (Buddhist monks) committed offenses: offenses that were similarly alike, similarly uncleansed, similarly unliberated, similarly unarisen, similarly outside the boundary, and performed separate dwelling, Manatta, daily treatment, and exoneration for other bhikkhus. They committed offenses that were similarly alike, similarly uncleansed, similarly unliberated, similarly unarisen, and entered the boundary, receiving the pure bhikkhus who rose to greet, bow, and offer with palms together as senior monks. Among these bhikkhus were those who were content with little desire and practiced dhuta (ascetic practices). Hearing this matter, they were displeased and said: 'How can they be called bhikkhus, committing offenses that are similarly alike, similarly uncleansed, similarly unliberated, similarly unarisen, similarly outside the boundary, and perform separate dwelling and six nights of Manatta for other bhikkhus?'
那埵、本日治、出罪，犯罪同相似、同未凈、同未脫、同未起、同入界內，受清凈比丘隨上座起迎禮拜合掌供養？」如是訶已向佛廣說。佛以是事集比丘僧已，知而故問六群比丘：「汝等實作是事不？」答言：「實作。世尊！」佛種種因緣呵責：「云何名比丘，犯罪同相似、同未凈、同未脫、同未起、同出界外，與余比丘作別住、六夜摩那埵、本日治、出罪，犯罪同相似、同未凈、同未脫、同未起、同入界內，受住戒比丘隨上座起迎禮拜合掌供養？」種種呵已語諸比丘：「從今行別住人作第四人，不應作別住羯磨。若行別住竟人作第四人，亦不應作別住羯磨。若行摩那埵人作第四人，不應作別住羯磨。若行摩那埵竟人作第四人，不應作別住羯磨。若不共住人作第四人，不應作別住羯磨。極少清凈同見四比丘，得作別住羯磨。從今行別住人作第四人，不應作摩那埵羯磨。若行別住竟人、行摩那埵人、行摩那埵竟人、不共住人作第四人，皆不應作摩那埵。極少清凈同見四比丘，得作摩那埵羯磨。從今行別住人作第四人，不應作本日治羯磨。行別住竟人、行摩那埵人、行摩那埵竟人、不共住人作第四人，皆不應作本日治羯磨。極少清凈同見四比丘，得作本日治羯磨。從今行別住人作第二十人，不應作出罪羯磨。若行別住竟人
【現代漢語翻譯】 現代漢語譯本： 『那埵』（懺悔），『本日治』（一天的治療），『出罪』（恢復清凈），犯罪相同或相似，罪業未清凈，未解脫，未消除，仍在僧團範圍內的比丘，接受清凈比丘隨著上座起身迎接、禮拜、合掌供養嗎？」他們如此被呵斥后，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，明知故問六群比丘：「你們真的做了這件事嗎？」回答說：「確實做了，世尊！」佛陀用各種因緣呵責他們：「怎麼能稱為比丘，犯罪相同或相似，罪業未清凈，未解脫，未消除，已經離開僧團範圍，卻與其他比丘進行別住、六夜摩那埵（六夜懺悔）、本日治（一天的治療）、出罪（恢復清凈），犯罪相同或相似，罪業未清凈，未解脫，未消除，仍在僧團範圍內，接受持戒比丘隨著上座起身迎接、禮拜、合掌供養呢？」 經過種種呵責后，佛陀告訴眾比丘：「從今以後，正在進行別住的人不能作為羯磨（僧團決議）的第四人。如果別住已經結束的人作為第四人，也不應進行別住羯磨。如果正在進行摩那埵（懺悔）的人作為第四人，不應進行別住羯磨。如果摩那埵（懺悔）已經結束的人作為第四人，也不應進行別住羯磨。如果不共住的人作為第四人，不應進行別住羯磨。至少要有四位清凈且意見一致的比丘，才能進行別住羯磨。從今以後，正在進行別住的人不能作為摩那埵（懺悔）羯磨的第四人。如果別住已經結束的人、正在進行摩那埵（懺悔）的人、摩那埵（懺悔）已經結束的人、不共住的人作為第四人，都不應進行摩那埵（懺悔）。至少要有四位清凈且意見一致的比丘，才能進行摩那埵（懺悔）羯磨。從今以後，正在進行別住的人不能作為本日治（一天的治療）羯磨的第四人。別住已經結束的人、正在進行摩那埵（懺悔）的人、摩那埵（懺悔）已經結束的人、不共住的人作為第四人，都不應進行本日治（一天的治療）羯磨。至少要有四位清凈且意見一致的比丘，才能進行本日治（一天的治療）羯磨。從今以後，正在進行別住的人不能作為二十人的出罪羯磨的第二十人。如果別住已經結束的人
【English Translation】 English version: 'Mānatta' (penance), 'Parivāsa' (day of treatment), 'expulsion from the Sangha', those who have committed similar offenses, whose offenses are not purified, not liberated, not eliminated, and are still within the boundary of the Sangha, receive the pure Bhikkhus who rise to greet, bow, and offer with palms together following the senior monks?' After being rebuked in this way, they reported to the Buddha in detail. The Buddha, because of this matter, gathered the Bhikkhu Sangha and knowingly asked the group of six Bhikkhus: 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them with various reasons: 'How can you be called Bhikkhus, having committed similar offenses, whose offenses are not purified, not liberated, not eliminated, having left the boundary of the Sangha, yet conduct Parivāsa (separate dwelling), six-night Mānatta (six-night penance), Parivāsa (day of treatment), expulsion from the Sangha with other Bhikkhus, having committed similar offenses, whose offenses are not purified, not liberated, not eliminated, and are still within the boundary of the Sangha, receiving the Bhikkhus who uphold the precepts, rising to greet, bow, and offer with palms together following the senior monks?' After various rebukes, the Buddha told the Bhikkhus: 'From now on, a person undergoing Parivāsa (separate dwelling) should not be the fourth person for a Karma (Sangha resolution). If a person who has completed Parivāsa (separate dwelling) is the fourth person, a Parivāsa Karma should not be performed either. If a person undergoing Mānatta (penance) is the fourth person, a Parivāsa Karma should not be performed. If a person who has completed Mānatta (penance) is the fourth person, a Parivāsa Karma should not be performed either. If a person not living in common is the fourth person, a Parivāsa Karma should not be performed. At least four pure Bhikkhus with the same view are required to perform a Parivāsa Karma. From now on, a person undergoing Parivāsa (separate dwelling) should not be the fourth person for a Mānatta (penance) Karma. If a person who has completed Parivāsa (separate dwelling), a person undergoing Mānatta (penance), a person who has completed Mānatta (penance), or a person not living in common is the fourth person, a Mānatta (penance) should not be performed. At least four pure Bhikkhus with the same view are required to perform a Mānatta (penance) Karma. From now on, a person undergoing Parivāsa (separate dwelling) should not be the fourth person for a Parivāsa (day of treatment) Karma. A person who has completed Parivāsa (separate dwelling), a person undergoing Mānatta (penance), a person who has completed Mānatta (penance), or a person not living in common as the fourth person, a Parivāsa (day of treatment) Karma should not be performed. At least four pure Bhikkhus with the same view are required to perform a Parivāsa (day of treatment) Karma. From now on, a person undergoing Parivāsa (separate dwelling) should not be the twentieth person for an expulsion from the Sangha Karma. If a person who has completed Parivāsa (separate dwelling)
、行摩那埵羯磨人、行摩那埵竟人、不共住人作第二十人，不應作出罪羯磨。極少清凈同見二十比丘，得作出罪羯磨。若比丘自有罪，不得受他除罪。從今說別住人行法，是別住人應當學別住人法，不應受住戒比丘隨上座迎送禮拜、合掌恭敬、供養衣缽、臥具、洗手、洗腳、洗手洗腳水、拭腳腳機，若不病不應受他按摩供養。行別住人不得共住戒比丘同一床坐，不得好床上坐。若住戒比丘行，別住人不應坐。若二別住人不得共同一床坐何況多。不得在住戒比丘經行處行，不得與住戒比丘共一經行處行，不得好經行處行，不得在清凈比丘前經行。二別住人不得共同一經行，處行何況多。別住人有客比丘來，應向說己所犯罪。布薩時應入僧中三自說罪。若病應遣使到僧中白言：『某別住人病不得來，僧當知。』別住人不得受他懺悔、不應與他受具戒、不應與他作依止、不應畜沙彌、不應受教誡比丘尼羯磨、若先受不應教誡、不應重犯罪、不應作相似罪、不應作過是罪、不應呵羯磨、不應呵羯磨人、不應從清凈比丘乞聽、不應言：『我當出汝罪。』不應違逆清凈比丘、不應遮布薩自恣及諸羯磨、不應出清凈比丘罪、不應令他憶念罪、不應相言。應心悔折伏柔軟恭敬，應在清凈比丘後行在下行坐。若僧次第差會，應隨上座次第
受、應隨上座次第滿缽水、應隨上座次第受雨浴衣、應隨上座次第坐自恣。不應以是心語清凈比丘：『與我迎食分，恐人知我見我罪故。』諸別住人共飲食時，隨上座次第坐，應與諸別住人最下房舍、下臥具、卑下座處。諸別住人若多，隨上座次第與房舍臥具坐處，行別住人不應作前行比丘入他舍，作後行者隨意。二別住人，有比丘住處無比丘不應住、無比丘無住處不應住。若行別住人與行別住竟人、若行別住人與行摩那埵人、若行別住人與行摩那埵竟人、若行別住人與不共住人，有比丘住處無比丘不應住、無比丘無住處亦不應住。行別住人不應共清凈比丘一覆住處住、不應共一覆非住處住。若行別住人與別住竟人、若別住人與行摩那埵人、若別住人與行摩那埵竟人、若別住人與不共住人，不應共一覆住處住、不應共一覆非住處住。若別住人慾行時先思惟：『我今日行，當到前比丘住處不？』若知能到便去。若不去者即失是一夜。若不及行是法者，應作是念：『我不及行是事。』應作是言：『我應行別住摩那埵法，小停，我不及作。』」
長老憂波離問佛：「行別住人行摩那埵人，若有因緣不及行是事，應聽停幾夜？」佛言：「應聽二十五夜。從今行別住人作第四人，不應作別住羯磨。若二別住人二清凈人，亦
【現代漢語翻譯】 現代漢語譯本： 應按照上座的次序接受滿缽的水，應按照上座的次序接受雨浴衣，應按照上座的次序坐下進行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式）。不應該這樣對清凈的比丘說：『給我分迎食，因為害怕別人知道我、看到我的罪過。』當別住（pārājika，犯了重罪而被隔離的比丘）的人一起飲食時，應按照上座的次序坐下，應該給別住的人最差的房舍、最差的臥具、最低下的座位。如果別住的人很多，應按照上座的次序給予房舍、臥具、座位。正在進行別住的比丘不應該走在其他比丘前面進入他人的住所，走在後面的比丘可以隨意。兩個別住的人，如果有比丘居住的地方，沒有比丘不應該居住；如果沒有比丘居住的地方，也不應該居住。如果正在進行別住的人與完成別住的人、如果正在進行別住的人與正在進行摩那埵（mānatta，一種懺悔期）的人、如果正在進行別住的人與完成摩那埵的人、如果正在進行別住的人與不共住的人在一起，如果有比丘居住的地方，沒有比丘不應該居住；如果沒有比丘居住的地方，也不應該居住。正在進行別住的人不應該與清凈的比丘在同一個屋檐下居住，不應該在同一個屋檐下非居住的地方居住。如果正在進行別住的人與完成別住的人、如果別住的人與正在進行摩那埵的人、如果別住的人與完成摩那埵的人、如果別住的人與不共住的人在一起，不應該在同一個屋檐下居住，不應該在同一個屋檐下非居住的地方居住。如果別住的人想要離開，應該先思考：『我今天離開，會到達之前的比丘居住的地方嗎？』如果知道能夠到達就去。如果不去，就失去這一夜。如果不能按照這個方法去做，應該這樣想：『我不能按照這個方法去做。』應該這樣說：『我應該進行別住摩那埵法，稍微停留，我不能去做。』 長老優波離（Upāli，佛陀的十大弟子之一，持戒第一）問佛：『正在進行別住的人、正在進行摩那埵的人，如果有因緣不能按照這個方法去做，應該允許停留幾夜？』佛說：『應該允許二十五夜。從今以後，正在進行別住的人作為第四個人，不應該進行別住羯磨（karma，業，指僧團的儀式）。如果兩個別住的人和兩個清凈的人在一起，也……』
【English Translation】 English version: One should receive a full bowl of water according to the seniority of the seat, one should receive rain-bathing clothes according to the seniority of the seat, and one should sit down for self-praising (pravāraṇā, a ceremony held by the Sangha at the end of the rainy season retreat) according to the seniority of the seat. One should not say to a pure Bhikkhu (monk): 'Share the welcoming food with me, because I am afraid that others will know me and see my sins.' When those undergoing separate residence (pārājika, a Bhikkhu who has committed a serious offense and is isolated) eat together, they should sit according to the seniority of the seat, and the worst dwelling, the worst bedding, and the lowest seat should be given to those undergoing separate residence. If there are many undergoing separate residence, dwellings, bedding, and seats should be given according to the seniority of the seat. A Bhikkhu undergoing separate residence should not walk in front of other Bhikkhus into another's dwelling; those walking behind may do as they please. Two undergoing separate residence, if there is a place where Bhikkhus dwell, a non-Bhikkhu should not dwell; if there is no place where Bhikkhus dwell, one should not dwell either. If one undergoing separate residence is with one who has completed separate residence, if one undergoing separate residence is with one undergoing mānatta (a period of penance), if one undergoing separate residence is with one who has completed mānatta, if one undergoing separate residence is with one who does not live in common, if there is a place where Bhikkhus dwell, a non-Bhikkhu should not dwell; if there is no place where Bhikkhus dwell, one should not dwell either. One undergoing separate residence should not live under the same roof with a pure Bhikkhu, nor should one live under the same roof in a non-dwelling place. If one undergoing separate residence is with one who has completed separate residence, if one undergoing separate residence is with one undergoing mānatta, if one undergoing separate residence is with one who has completed mānatta, if one undergoing separate residence is with one who does not live in common, one should not live under the same roof, nor should one live under the same roof in a non-dwelling place. If one undergoing separate residence wants to leave, one should first think: 'If I leave today, will I reach the place where the previous Bhikkhu dwells?' If one knows that one can reach it, then go. If one does not go, then one loses this night. If one cannot follow this method, one should think: 'I cannot follow this method.' One should say: 'I should practice the separate residence mānatta, stay a little longer, I cannot do it.' The Elder Upāli (one of the Buddha's ten great disciples, foremost in discipline) asked the Buddha: 'If one undergoing separate residence, one undergoing mānatta, if there is a reason why one cannot follow this method, how many nights should one be allowed to stay?' The Buddha said: 'One should be allowed twenty-five nights. From now on, one undergoing separate residence as the fourth person should not perform separate residence karma (action, referring to the Sangha's ceremony). If two undergoing separate residence and two pure people are together, then also...'
不得作別住羯磨。若三別住人一清凈人，一切別住人不得作別住羯磨。極少四清凈共住同見比丘，得作別住羯磨。從今行別住竟人作第四人，不得作別住羯磨。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，皆不得作別住羯磨。極少四清凈共住同見比丘，得作別住羯磨。從今若行摩那埵人作第四人，不得作別住羯磨。二行摩那埵人二清凈人、若三行摩那埵人一清凈人、若一切行摩那埵人，皆不得作別住羯磨。極少四清凈共住同見比丘，得作別住羯磨。從今若行摩那埵竟人作第四人，不應作別住羯磨。若二行摩那埵竟人二清凈人、若三行摩那埵竟人一清凈人、若一切摩那埵竟人，皆不得作別住羯磨。極少四清凈共住同見比丘，得作別住羯磨。從今不共住人作第四人，不應作別住羯磨。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應作。極少清凈同見四比丘，應作別住羯磨。從今若別住人作第四人，不應作摩那埵羯磨。若二別住人二清凈人、若三別住人一清凈人、若一切別住人，皆不應作摩那埵羯磨。極少四清凈共住同見比丘，得作摩那埵羯磨。從今若別住竟人作第四人，不應作摩那埵羯磨。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，皆不應作摩那埵
【現代漢語翻譯】 現代漢語譯本 不得進行別住羯磨（Pārivāsika-kamma，一種僧團的懺悔儀式）。如果有三位需要別住的人和一位清凈的人，或者所有需要別住的人，都不得進行別住羯磨。至少需要四位清凈、共同居住且見解一致的比丘（bhikkhu，佛教僧侶），才能進行別住羯磨。從現在開始，如果正在進行別住的人成為第四位成員，則不得進行別住羯磨。如果有兩位別住期滿的人和兩位清凈的人，或者三位別住期滿的人和一位清凈的人，或者所有別住期滿的人，都不得進行別住羯磨。至少需要四位清凈、共同居住且見解一致的比丘，才能進行別住羯磨。從現在開始，如果正在進行摩那埵（Mānatta，一種更嚴格的懺悔期）的人成為第四位成員，則不得進行別住羯磨。如果有兩位正在進行摩那埵的人和兩位清凈的人，或者三位正在進行摩那埵的人和一位清凈的人，或者所有正在進行摩那埵的人，都不得進行別住羯磨。至少需要四位清凈、共同居住且見解一致的比丘，才能進行別住羯磨。從現在開始，如果摩那埵期滿的人成為第四位成員，則不應進行別住羯磨。如果有兩位摩那埵期滿的人和兩位清凈的人，或者三位摩那埵期滿的人和一位清凈的人，或者所有摩那埵期滿的人，都不得進行別住羯磨。至少需要四位清凈、共同居住且見解一致的比丘，才能進行別住羯磨。從現在開始，如果一位不共住的人成為第四位成員，則不應進行別住羯磨。如果有兩位不共住的人和兩位清凈的人，或者三位不共住的人和一位清凈的人，或者所有不共住的人，都不應進行別住羯磨。至少需要四位清凈、見解一致的比丘，才能進行別住羯磨。從現在開始，如果別住的人成為第四位成員，則不應進行摩那埵羯磨。如果有兩位別住的人和兩位清凈的人，或者三位別住的人和一位清凈的人，或者所有別住的人，都不應進行摩那埵羯磨。至少需要四位清凈、共同居住且見解一致的比丘，才能進行摩那埵羯磨。從現在開始，如果別住期滿的人成為第四位成員，則不應進行摩那埵羯磨。如果有兩位別住期滿的人和兩位清凈的人，或者三位別住期滿的人和一位清凈的人，或者所有別住期滿的人，都不應進行摩那埵羯磨。
【English Translation】 English version A Pārivāsika-kamma (act of penance for monastic offenses) should not be performed. If there are three people undergoing Pārivāsa (a period of probation) and one pure person, or if all are undergoing Pārivāsa, a Pārivāsika-kamma should not be performed. At least four bhikkhus (Buddhist monks) who are pure, living together, and of the same view are required to perform a Pārivāsika-kamma. From now on, if a person undergoing Pārivāsa becomes the fourth member, a Pārivāsika-kamma should not be performed. If there are two people who have completed Pārivāsa and two pure people, or three people who have completed Pārivāsa and one pure person, or if all have completed Pārivāsa, a Pārivāsika-kamma should not be performed. At least four bhikkhus who are pure, living together, and of the same view are required to perform a Pārivāsika-kamma. From now on, if a person undergoing Mānatta (a more severe period of penance) becomes the fourth member, a Pārivāsika-kamma should not be performed. If there are two people undergoing Mānatta and two pure people, or three people undergoing Mānatta and one pure person, or if all are undergoing Mānatta, a Pārivāsika-kamma should not be performed. At least four bhikkhus who are pure, living together, and of the same view are required to perform a Pārivāsika-kamma. From now on, if a person who has completed Mānatta becomes the fourth member, a Pārivāsika-kamma should not be performed. If there are two people who have completed Mānatta and two pure people, or three people who have completed Mānatta and one pure person, or if all have completed Mānatta, a Pārivāsika-kamma should not be performed. At least four bhikkhus who are pure, living together, and of the same view are required to perform a Pārivāsika-kamma. From now on, if a person who is not living in communion becomes the fourth member, a Pārivāsika-kamma should not be performed. If there are two people not living in communion and two pure people, or three people not living in communion and one pure person, or if all are not living in communion, a Pārivāsika-kamma should not be performed. At least four bhikkhus who are pure and of the same view are required to perform a Pārivāsika-kamma. From now on, if a person undergoing Pārivāsa becomes the fourth member, a Mānatta-kamma should not be performed. If there are two people undergoing Pārivāsa and two pure people, or three people undergoing Pārivāsa and one pure person, or if all are undergoing Pārivāsa, a Mānatta-kamma should not be performed. At least four bhikkhus who are pure, living together, and of the same view are required to perform a Mānatta-kamma. From now on, if a person who has completed Pārivāsa becomes the fourth member, a Mānatta-kamma should not be performed. If there are two people who have completed Pārivāsa and two pure people, or three people who have completed Pārivāsa and one pure person, or if all have completed Pārivāsa, a Mānatta-kamma should not be performed.
羯磨。極少四清凈共住同見比丘、得作摩那埵羯磨。從今行摩那埵人作第四人，不應作摩那埵羯磨。若二摩那埵人二清凈人、若三摩那埵人一清凈人、若一切摩那埵人，皆不應作摩那埵羯磨。極少四清凈共住同見比丘，得作摩那埵羯磨。從今若行摩那埵竟人作第四人，不應作摩那埵羯磨。若二行摩那埵竟人二清凈人、若三行摩那埵竟人一清凈人、若一切行摩那埵竟人，皆不應作摩那埵羯磨。極少四清凈共住同見比丘，得作摩那埵羯磨。從今不共住人作第四人，不應作摩那埵羯磨。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應作摩那埵羯磨。極少四清凈同見比丘，應作摩那埵羯磨。從今別住人作第四人，不應作本日治羯羯磨。若二別住人二清凈人、若三別住人一清凈人、若一切別住人，皆不應作本日治羯磨。從今若別住竟人作第四人，不應作本日治羯磨。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，皆不應作本日治羯磨。從今行摩那埵人作第四人，不應作本日治羯磨。若二行摩那埵人二清凈人、若三行摩那埵人一清凈人、若一切行摩那埵人，皆不應作本日治羯磨。極少四清凈共住同見比丘，得作本日治羯磨。從今行摩那埵竟人作第四人，不應作本日治羯磨。若二摩那埵
【現代漢語翻譯】 現代漢語譯本 羯磨（Karma）：至少需要四位持戒清凈、共同居住且見解一致的比丘，才能進行摩那埵羯磨（Mānatta Karma，一種懺悔儀式）。從現在開始，如果正在進行摩那埵的人作為第四位參與者，則不應進行摩那埵羯磨。如果有兩位正在進行摩那埵的人和兩位清凈的比丘，或者三位正在進行摩那埵的人和一位清凈的比丘，或者全部都是正在進行摩那埵的人，都不應進行摩那埵羯磨。至少需要四位持戒清凈、共同居住且見解一致的比丘，才能進行摩那埵羯磨。從現在開始，如果已經完成摩那埵的人作為第四位參與者，則不應進行摩那埵羯磨。如果有兩位已經完成摩那埵的人和兩位清凈的比丘，或者三位已經完成摩那埵的人和一位清凈的比丘，或者全部都是已經完成摩那埵的人，都不應進行摩那埵羯磨。至少需要四位持戒清凈、共同居住且見解一致的比丘，才能進行摩那埵羯磨。從現在開始，如果不同住的比丘作為第四位參與者，則不應進行摩那埵羯磨。如果有兩位不同住的比丘和兩位清凈的比丘，或者三位不同住的比丘和一位清凈的比丘，或者全部都是不同住的比丘，都不應進行摩那埵羯磨。至少需要四位持戒清凈且見解一致的比丘，才能進行摩那埵羯磨。從現在開始，如果正在別住（單獨居住）的比丘作為第四位參與者，則不應進行本日治羯磨（another type of ceremony）。如果有兩位正在別住的比丘和兩位清凈的比丘，或者三位正在別住的比丘和一位清凈的比丘，或者全部都是正在別住的比丘，都不應進行本日治羯磨。從現在開始，如果已經完成別住的比丘作為第四位參與者，則不應進行本日治羯磨。如果有兩位已經完成別住的比丘和兩位清凈的比丘，或者三位已經完成別住的比丘和一位清凈的比丘，或者全部都是已經完成別住的比丘，都不應進行本日治羯磨。從現在開始，如果正在進行摩那埵的比丘作為第四位參與者，則不應進行本日治羯磨。如果有兩位正在進行摩那埵的比丘和兩位清凈的比丘，或者三位正在進行摩那埵的比丘和一位清凈的比丘，或者全部都是正在進行摩那埵的比丘，都不應進行本日治羯磨。至少需要四位持戒清凈、共同居住且見解一致的比丘，才能進行本日治羯磨。從現在開始，如果已經完成摩那埵的比丘作為第四位參與者，則不應進行本日治羯磨。如果有兩位摩那埵
【English Translation】 English version Karma: At least four bhikkhus (monks) who are pure in conduct, living together, and of the same view are required to perform Mānatta Karma (a type of penance ritual). From now on, if a person undergoing Mānatta acts as the fourth person, Mānatta Karma should not be performed. If there are two people undergoing Mānatta and two pure bhikkhus, or three people undergoing Mānatta and one pure bhikkhu, or all are people undergoing Mānatta, Mānatta Karma should not be performed. At least four bhikkhus who are pure in conduct, living together, and of the same view are required to perform Mānatta Karma. From now on, if a person who has completed Mānatta acts as the fourth person, Mānatta Karma should not be performed. If there are two people who have completed Mānatta and two pure bhikkhus, or three people who have completed Mānatta and one pure bhikkhu, or all are people who have completed Mānatta, Mānatta Karma should not be performed. At least four bhikkhus who are pure in conduct, living together, and of the same view are required to perform Mānatta Karma. From now on, if a bhikkhu not living in common acts as the fourth person, Mānatta Karma should not be performed. If there are two bhikkhus not living in common and two pure bhikkhus, or three bhikkhus not living in common and one pure bhikkhu, or all are bhikkhus not living in common, Mānatta Karma should not be performed. At least four bhikkhus who are pure in conduct and of the same view are required to perform Mānatta Karma. From now on, if a bhikkhu living separately (in isolation) acts as the fourth person, 本日治羯磨 (another type of ceremony) should not be performed. If there are two bhikkhus living separately and two pure bhikkhus, or three bhikkhus living separately and one pure bhikkhu, or all are bhikkhus living separately, 本日治羯磨 should not be performed. From now on, if a bhikkhu who has completed living separately acts as the fourth person, 本日治羯磨 should not be performed. If there are two bhikkhus who have completed living separately and two pure bhikkhus, or three bhikkhus who have completed living separately and one pure bhikkhu, or all are bhikkhus who have completed living separately, 本日治羯磨 should not be performed. From now on, if a bhikkhu undergoing Mānatta acts as the fourth person, 本日治羯磨 should not be performed. If there are two bhikkhus undergoing Mānatta and two pure bhikkhus, or three bhikkhus undergoing Mānatta and one pure bhikkhu, or all are bhikkhus undergoing Mānatta, 本日治羯磨 should not be performed. At least four bhikkhus who are pure in conduct, living together, and of the same view are required to perform 本日治羯磨. From now on, if a bhikkhu who has completed Mānatta acts as the fourth person, 本日治羯磨 should not be performed. If there are two Mānatta
竟人二清凈人、若三摩那埵竟人一清凈人、若一切摩那埵竟人，皆不應作本日治羯磨。從今不共住人作第四人，不應作本日治羯磨。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應作本日治羯磨。極少四清凈同見比丘，應作本日治羯磨。從今別住人作第四人，不得是眾中行別住。若二別住人二清凈人、若三別住人一清凈人、若一切別住人，皆不應是眾中行別住。極少四清凈同見比丘，應是中行別住。從今行別住竟人作第四人，是眾中不得行別住。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，皆不得是眾中行別住。極少四清凈同見比丘，是中得行別住。從今行摩那埵人作第四人，不應是眾中行別住。若二摩那埵人二清凈人、若三摩那埵人一清凈人、若一切摩那埵人，不應是眾中行別住。從今若摩那埵竟人作第四人，不應是眾中行別住。若二摩那埵竟人二清凈人、若三摩那埵竟人一清凈人、若一切摩那埵竟人，皆不應是眾中行別住。極少四清凈同見比丘，應是眾中行別住。從今不共住人作第四人，不應是眾中行別住。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應是眾中行別住。極少四清凈同見比丘，應是眾中行別住。從今行別住人作第四人，不
【現代漢語翻譯】 現代漢語譯本 如果兩個正在進行清凈法（指懺悔罪行）的人，或者三個正在進行清凈法的人和一個清凈的人，或者所有正在進行清凈法的人，都不應該舉行本日的羯磨（指僧團會議）。從現在開始，如果一個不共住（指被僧團處罰，不得與僧團共同生活）的人作為第四個人，不應該舉行本日的羯磨。如果兩個不共住的人和兩個清凈的人，或者三個不共住的人和一個清凈的人，或者所有不共住的人，都不應該舉行本日的羯磨。至少要有四個清凈且見解相同的比丘（Bhikkhu，佛教僧侶），才能舉行本日的羯磨。 從現在開始，如果一個正在別住（指一種懺悔期間的隔離生活）的人作為第四個人，就不能在僧團中進行別住。如果兩個別住的人和兩個清凈的人，或者三個別住的人和一個清凈的人，或者所有別住的人，都不能在僧團中進行別住。至少要有四個清凈且見解相同的比丘，才能在僧團中進行別住。 從現在開始，如果一個已經完成別住的人作為第四個人，就不能在僧團中進行別住。如果兩個已經完成別住的人和兩個清凈的人，或者三個已經完成別住的人和一個清凈的人，或者所有已經完成別住的人，都不能在僧團中進行別住。至少要有四個清凈且見解相同的比丘，才能在僧團中進行別住。 從現在開始，如果一個正在進行摩那埵（Manatta，一種懺悔方法）的人作為第四個人，不應該在僧團中進行別住。如果兩個正在進行摩那埵的人和兩個清凈的人，或者三個正在進行摩那埵的人和一個清凈的人，或者所有正在進行摩那埵的人，不應該在僧團中進行別住。從現在開始，如果一個已經完成摩那埵的人作為第四個人，不應該在僧團中進行別住。如果兩個已經完成摩那埵的人和兩個清凈的人，或者三個已經完成摩那埵的人和一個清凈的人，或者所有已經完成摩那埵的人，都不應該在僧團中進行別住。至少要有四個清凈且見解相同的比丘，才能在僧團中進行別住。 從現在開始，如果一個不共住的人作為第四個人，不應該在僧團中進行別住。如果兩個不共住的人和兩個清凈的人，或者三個不共住的人和一個清凈的人，或者所有不共住的人，都不應該在僧團中進行別住。至少要有四個清凈且見解相同的比丘，才能在僧團中進行別住。從現在開始，如果一個正在進行別住的人作為第四個人，不
【English Translation】 English version If two people undergoing 'Parisuddhi' (purification, referring to repentance of offenses), or three people undergoing 'Parisuddhi' and one pure person, or all people undergoing 'Parisuddhi', should not conduct the 'Kamma' (ecclesiastical act, i.e., Sangha meeting) for today. From now on, if a person under 'Abbhana' (suspension from communal life) acts as the fourth person, the 'Kamma' for today should not be conducted. If two people under 'Abbhana' and two pure people, or three people under 'Abbhana' and one pure person, or all people under 'Abbhana', should not conduct the 'Kamma' for today. At least four pure Bhikkhus (Buddhist monks) with the same view should conduct the 'Kamma' for today. From now on, if a person undergoing 'Parivasa' (probationary penance) acts as the fourth person, 'Parivasa' should not be carried out in the Sangha. If two people undergoing 'Parivasa' and two pure people, or three people undergoing 'Parivasa' and one pure person, or all people undergoing 'Parivasa', should not carry out 'Parivasa' in the Sangha. At least four pure Bhikkhus with the same view should carry out 'Parivasa' in the Sangha. From now on, if a person who has completed 'Parivasa' acts as the fourth person, 'Parivasa' should not be carried out in the Sangha. If two people who have completed 'Parivasa' and two pure people, or three people who have completed 'Parivasa' and one pure person, or all people who have completed 'Parivasa', should not carry out 'Parivasa' in the Sangha. At least four pure Bhikkhus with the same view can carry out 'Parivasa' in the Sangha. From now on, if a person undergoing 'Manatta' (penance) acts as the fourth person, 'Parivasa' should not be carried out in the Sangha. If two people undergoing 'Manatta' and two pure people, or three people undergoing 'Manatta' and one pure person, or all people undergoing 'Manatta', 'Parivasa' should not be carried out in the Sangha. From now on, if a person who has completed 'Manatta' acts as the fourth person, 'Parivasa' should not be carried out in the Sangha. If two people who have completed 'Manatta' and two pure people, or three people who have completed 'Manatta' and one pure person, or all people who have completed 'Manatta', 'Parivasa' should not be carried out in the Sangha. At least four pure Bhikkhus with the same view can carry out 'Parivasa' in the Sangha. From now on, if a person under 'Abbhana' acts as the fourth person, 'Parivasa' should not be carried out in the Sangha. If two people under 'Abbhana' and two pure people, or three people under 'Abbhana' and one pure person, or all people under 'Abbhana', 'Parivasa' should not be carried out in the Sangha. At least four pure Bhikkhus with the same view can carry out 'Parivasa' in the Sangha. From now on, if a person undergoing 'Parivasa' acts as the fourth person, not
應是眾中行摩那埵。若二別住人二清凈人、若三別住人一清凈人、若一切別住人，皆不應是眾中行摩那埵。極少四清凈同見比丘，應是眾中行摩那埵。從今別住竟人作第四人，不應是眾中行摩那埵。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，皆不應是眾中行摩那埵。極少四清凈同見比丘，應是眾中行摩那埵。從今行摩那埵人作第四人，不應是眾中行摩那埵。若二摩那埵人二清凈人、若三摩那埵人一清凈人、若一切摩那埵人，皆不應是眾中行摩那埵。從今行摩那埵竟人作第四人，不應是眾中行摩那埵。若二摩那埵竟人二清凈人、若三摩那埵竟人一清凈人、若一切摩那埵竟人，皆不應是眾中行摩那埵。極少四清凈同見比丘，應是眾中行摩那埵。從今不共住人作第四人，不應是眾中行摩那埵。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應是眾中行摩那埵。極少四清凈同見比丘，應是眾中行摩那埵。從今行別住人作第四人，不應是眾中行本日治。若二別住人二清凈人、若三別住人一清凈人、若一切別住人，皆不應是眾中行本日治。從今行別住竟人作第四人，不應是眾中行本日治。若二別住竟人二清凈人、若三別住竟人一清凈人、若一切別住竟人，不應是眾中行本日治。極少
【現代漢語翻譯】 現代漢語譯本： 應該是僧團中正在進行摩那埵（Manatva，懺悔期）的比丘。如果兩個正在別住（separate dwelling，一種懺悔方式）的比丘和兩個清凈的比丘，或者三個正在別住的比丘和一個清凈的比丘，或者所有都是正在別住的比丘，都不應該是僧團中正在進行摩那埵的比丘。最少要有四個清凈且見解相同的比丘，才應該是僧團中正在進行摩那埵的比丘。從現在開始，別住期滿的人作為第四位比丘，不應該是僧團中正在進行摩那埵的比丘。如果兩個別住期滿的人和兩個清凈的比丘，或者三個別住期滿的人和一個清凈的比丘，或者所有都是別住期滿的人，都不應該是僧團中正在進行摩那埵的比丘。最少要有四個清凈且見解相同的比丘，才應該是僧團中正在進行摩那埵的比丘。從現在開始，正在進行摩那埵的人作為第四位比丘，不應該是僧團中正在進行摩那埵的比丘。如果兩個正在進行摩那埵的人和兩個清凈的比丘，或者三個正在進行摩那埵的人和一個清凈的比丘，或者所有都是正在進行摩那埵的人，都不應該是僧團中正在進行摩那埵的比丘。從現在開始，摩那埵期滿的人作為第四位比丘，不應該是僧團中正在進行摩那埵的比丘。如果兩個摩那埵期滿的人和兩個清凈的比丘，或者三個摩那埵期滿的人和一個清凈的比丘，或者所有都是摩那埵期滿的人，都不應該是僧團中正在進行摩那埵的比丘。最少要有四個清凈且見解相同的比丘，才應該是僧團中正在進行摩那埵的比丘。從現在開始，不共住（non-communal dwelling，另一種懺悔方式）的人作為第四位比丘，不應該是僧團中正在進行摩那埵的比丘。如果兩個不共住的人和兩個清凈的比丘，或者三個不共住的人和一個清凈的比丘，或者所有都是不共住的人，都不應該是僧團中正在進行摩那埵的比丘。最少要有四個清凈且見解相同的比丘，才應該是僧團中正在進行摩那埵的比丘。從現在開始，正在進行別住的人作為第四位比丘，不應該是僧團中正在進行本日治（penance for a day，一種懺悔方式）的比丘。如果兩個正在別住的人和兩個清凈的比丘，或者三個正在別住的人和一個清凈的比丘，或者所有都是正在別住的人，都不應該是僧團中正在進行本日治的比丘。從現在開始，正在進行別住期滿的人作為第四位比丘，不應該是僧團中正在進行本日治的比丘。如果兩個別住期滿的人和兩個清凈的比丘，或者三個別住期滿的人和一個清凈的比丘，或者所有都是別住期滿的人，都不應該是僧團中正在進行本日治的比丘。最少 English version: It should be a monk undergoing Manatva (penance period) within the Sangha. If there are two monks undergoing separate dwelling (a form of penance) and two pure monks, or three monks undergoing separate dwelling and one pure monk, or all are monks undergoing separate dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person who has completed separate dwelling, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people who have completed separate dwelling and two pure monks, or three people who have completed separate dwelling and one pure monk, or all are people who have completed separate dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing Manatva, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people undergoing Manatva and two pure monks, or three people undergoing Manatva and one pure monk, or all are people undergoing Manatva, they should not be monks undergoing Manatva within the Sangha. From now on, a person who has completed Manatva, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people who have completed Manatva and two pure monks, or three people who have completed Manatva and one pure monk, or all are people who have completed Manatva, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing non-communal dwelling (another form of penance), acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people undergoing non-communal dwelling and two pure monks, or three people undergoing non-communal dwelling and one pure monk, or all are people undergoing non-communal dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing separate dwelling, acting as the fourth monk, should not be a monk undergoing penance for a day (another form of penance) within the Sangha. If there are two people undergoing separate dwelling and two pure monks, or three people undergoing separate dwelling and one pure monk, or all are people undergoing separate dwelling, they should not be monks undergoing penance for a day within the Sangha. From now on, a person who has completed separate dwelling, acting as the fourth monk, should not be a monk undergoing penance for a day within the Sangha. If there are two people who have completed separate dwelling and two pure monks, or three people who have completed separate dwelling and one pure monk, or all are people who have completed separate dwelling, they should not be monks undergoing penance for a day within the Sangha. At least
【English Translation】 English version: It should be a monk undergoing Manatva (penance period) within the Sangha. If there are two monks undergoing separate dwelling (a form of penance) and two pure monks, or three monks undergoing separate dwelling and one pure monk, or all are monks undergoing separate dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person who has completed separate dwelling, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people who have completed separate dwelling and two pure monks, or three people who have completed separate dwelling and one pure monk, or all are people who have completed separate dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing Manatva, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people undergoing Manatva and two pure monks, or three people undergoing Manatva and one pure monk, or all are people undergoing Manatva, they should not be monks undergoing Manatva within the Sangha. From now on, a person who has completed Manatva, acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people who have completed Manatva and two pure monks, or three people who have completed Manatva and one pure monk, or all are people who have completed Manatva, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing non-communal dwelling (another form of penance), acting as the fourth monk, should not be a monk undergoing Manatva within the Sangha. If there are two people undergoing non-communal dwelling and two pure monks, or three people undergoing non-communal dwelling and one pure monk, or all are people undergoing non-communal dwelling, they should not be monks undergoing Manatva within the Sangha. There should be at least four pure monks with the same view to be monks undergoing Manatva within the Sangha. From now on, a person undergoing separate dwelling, acting as the fourth monk, should not be a monk undergoing penance for a day (another form of penance) within the Sangha. If there are two people undergoing separate dwelling and two pure monks, or three people undergoing separate dwelling and one pure monk, or all are people undergoing separate dwelling, they should not be monks undergoing penance for a day within the Sangha. From now on, a person who has completed separate dwelling, acting as the fourth monk, should not be a monk undergoing penance for a day within the Sangha. If there are two people who have completed separate dwelling and two pure monks, or three people who have completed separate dwelling and one pure monk, or all are people who have completed separate dwelling, they should not be monks undergoing penance for a day within the Sangha. At least
四清凈同見比丘，應是眾中行本日治。從今行摩那埵人作第四人，不應是眾中行本日治。若二摩那埵人二清凈人、若三摩那埵人一清凈人、若一切摩那埵人，皆不應是眾中行本日治。從今行摩那埵竟人作第四人，不應是眾中行本日治。若二摩那埵竟人二清凈人、若三摩那埵竟人一清凈人、若一切摩那埵竟人，皆不應是眾中行本日治。極少四清凈同見比丘，應是眾中行本日治。從今不共住人作第四人，不應是眾中行本日治。若二不共住人二清凈人、若三不共住人一清凈人、若一切不共住人，皆不應是眾中行本日治。極少四清凈同見比丘，應是眾中行本日治。從今別住人作第二十人，不應作出罪羯磨。若二別住人十八清凈人、若三別住人十七清凈人、若四別住人十六清凈人、若五別住人十五清凈人、六別住人十四清凈人、七別住人十三清凈人、八別住人十二清凈人、九別住人十一清凈人、若十別住人十清凈人、十一別住人九清凈人、若十二別住人八清凈人、若十三別住人七清凈人、若十四別住人六清凈人、若十五別住人五清凈人、十六別住人四清凈人、十七別住人三清凈人、十八別住人二清凈人、若十九別住人一清凈人、若一切別住人，皆不應作出罪羯磨。極少二十清凈同見比丘，得作出罪羯磨。從今別住竟人作第二十人
【現代漢語翻譯】 現代漢語譯本： 四個具有相同見解的清凈比丘（Bhikkhu，佛教僧侶），應該可以在僧團中進行『本日治』（不知道具體含義，疑似某種儀式）。從現在開始，如果一個正在進行『摩那埵』（Manatta，一種懺悔期）的人作為第四人，不應該在僧團中進行『本日治』。如果有兩個正在進行『摩那埵』的人和兩個清凈的人，或者三個正在進行『摩那埵』的人和一個清凈的人，或者所有的人都在進行『摩那埵』，都不應該在僧團中進行『本日治』。從現在開始，如果一個完成『摩那埵』的人作為第四人，不應該在僧團中進行『本日治』。如果有兩個完成『摩那埵』的人和兩個清凈的人，或者三個完成『摩那埵』的人和一個清凈的人，或者所有的人都完成了『摩那埵』，都不應該在僧團中進行『本日治』。最少需要四個具有相同見解的清凈比丘，才可以在僧團中進行『本日治』。 從現在開始，如果一個不共住的人作為第四人，不應該在僧團中進行『本日治』。如果有兩個不共住的人和兩個清凈的人，或者三個不共住的人和一個清凈的人，或者所有的人都不共住，都不應該在僧團中進行『本日治』。最少需要四個具有相同見解的清凈比丘，才可以在僧團中進行『本日治』。從現在開始，如果一個正在別住的人作為第二十人，不應該進行『出罪羯磨』（formal act of absolution）。如果有兩個正在別住的人和十八個清凈的人，或者三個正在別住的人和十七個清凈的人，或者四個正在別住的人和十六個清凈的人，或者五個正在別住的人和十五個清凈的人，六個正在別住的人和十四個清凈的人，七個正在別住的人和十三個清凈的人，八個正在別住的人和十二個清凈的人，九個正在別住的人和十一個清凈的人，或者十個正在別住的人和十個清凈的人，十一個正在別住的人和九個清凈的人，或者十二個正在別住的人和八個清凈的人，或者十三個正在別住的人和七個清凈的人，或者十四個正在別住的人和六個清凈的人，或者十五個正在別住的人和五個清凈的人，十六個正在別住的人和四個清凈的人，十七個正在別住的人和三個清凈的人，十八個正在別住的人和兩個清凈的人，或者十九個正在別住的人和一個清凈的人，或者所有的人都在別住，都不應該進行『出罪羯磨』。最少需要二十個具有相同見解的清凈比丘，才可以進行『出罪羯磨』。從現在開始，如果一個完成別住的人作為第二十人
【English Translation】 English version: Four pure Bhikkhus (Buddhist monks) with the same view should be able to perform '行本日治' (unknown specific meaning, possibly a ritual) in the Sangha (monastic community). From now on, if a person undergoing 'Manatta' (a period of penance) acts as the fourth person, '本日治' should not be performed in the Sangha. If there are two people undergoing 'Manatta' and two pure people, or three people undergoing 'Manatta' and one pure person, or all people are undergoing 'Manatta', '本日治' should not be performed in the Sangha. From now on, if a person who has completed 'Manatta' acts as the fourth person, '本日治' should not be performed in the Sangha. If there are two people who have completed 'Manatta' and two pure people, or three people who have completed 'Manatta' and one pure person, or all people have completed 'Manatta', '本日治' should not be performed in the Sangha. A minimum of four pure Bhikkhus with the same view is required to perform '本日治' in the Sangha. From now on, if a person not living in common acts as the fourth person, '本日治' should not be performed in the Sangha. If there are two people not living in common and two pure people, or three people not living in common and one pure person, or all people are not living in common, '本日治' should not be performed in the Sangha. A minimum of four pure Bhikkhus with the same view is required to perform '本日治' in the Sangha. From now on, if a person undergoing separate residence acts as the twentieth person, '出罪羯磨' (formal act of absolution) should not be performed. If there are two people undergoing separate residence and eighteen pure people, or three people undergoing separate residence and seventeen pure people, or four people undergoing separate residence and sixteen pure people, or five people undergoing separate residence and fifteen pure people, six people undergoing separate residence and fourteen pure people, seven people undergoing separate residence and thirteen pure people, eight people undergoing separate residence and twelve pure people, nine people undergoing separate residence and eleven pure people, or ten people undergoing separate residence and ten pure people, eleven people undergoing separate residence and nine pure people, or twelve people undergoing separate residence and eight pure people, or thirteen people undergoing separate residence and seven pure people, or fourteen people undergoing separate residence and six pure people, or fifteen people undergoing separate residence and five pure people, sixteen people undergoing separate residence and four pure people, seventeen people undergoing separate residence and three pure people, eighteen people undergoing separate residence and two pure people, or nineteen people undergoing separate residence and one pure person, or all people are undergoing separate residence, '出罪羯磨' should not be performed. A minimum of twenty pure Bhikkhus with the same view is required to perform '出罪羯磨'. From now on, if a person who has completed separate residence acts as the twentieth person
、行摩那埵人作第二十人、若行摩那埵竟人作第二十人、若不共住人作第二十人，皆不應作出罪羯磨。從今二別住竟人、十八清凈人，乃至一切不共住人亦如是。極少二十清凈同見比丘，應作出罪羯磨。」(八法中順行法第五竟)
八法中遮法第六
佛在瞻波國。爾時世尊十五日布薩時，在眾僧前敷座處坐，觀諸比丘心。觀諸比丘心已，初夜默然入定。爾時有一比丘從坐起，偏袒右肩、右膝著地、合掌白佛言：「世尊！初夜分過，佛及僧坐久，愿世尊說波羅提木叉。」佛時默然。至中夜分，是比丘第二從坐起，偏袒右肩、合掌白佛言：「世尊！初夜已過、中夜又過，佛及僧坐久，愿世尊說波羅提木叉。」佛故默然。至后夜，是比丘第三從坐起，偏袒右肩、合掌白佛言：「世尊！初夜分過、中夜亦過，后夜分多過，東方欲動。佛及僧坐久，愿世尊說波羅提木叉。」爾時佛語是比丘：「我眾不清凈。」時長老目連在眾中坐，便作是念：「佛為誰故作是言：『我眾不清凈。』我當入定觀之，佛為誰故乃說是語。」即便入定觀一切眾心。如是觀時，見佛所為不清凈比丘。尋從定起，詣是比丘所，捉臂拽出語言：「癡人！汝遠去！滅去！永離比丘法，汝今僧中末後共住。」時目連驅比丘出已閉門下橝，往詣佛所頭面
【現代漢語翻譯】 現代漢語譯本： 「如果行摩那埵（懺悔期）的人作為第二十人，或者行摩那埵結束的人作為第二十人，或者不共同居住的人作為第二十人，都不應該進行出罪羯磨（恢復清凈的儀式）。從現在開始，二別住（兩種隔離期）結束的人、十八清凈人，乃至一切不共同居住的人也都是如此。最少需要二十位清凈且見解相同的比丘，才能進行出罪羯磨。」（八法中順行法第五結束） 八法中遮法第六 佛陀在瞻波國。當時，世尊在十五日布薩（齋戒日）時，在大眾僧前鋪設的座位上坐下，觀察諸位比丘的心。觀察諸位比丘的心后，初夜保持沉默，進入禪定。當時，有一位比丘從座位上站起來，袒露右肩，右膝著地，合掌對佛陀說：『世尊！初夜已經過去，佛陀和僧眾坐了很久，希望世尊宣說波羅提木叉（戒律）。』佛陀當時保持沉默。到了中夜時分，這位比丘第二次從座位上站起來，袒露右肩，合掌對佛陀說：『世尊！初夜已經過去，中夜也已經過去，佛陀和僧眾坐了很久，希望世尊宣說波羅提木叉。』佛陀仍然保持沉默。到了后夜，這位比丘第三次從座位上站起來，袒露右肩，合掌對佛陀說：『世尊！初夜已經過去，中夜也已經過去，后夜也快過去了，東方將要發亮。佛陀和僧眾坐了很久，希望世尊宣說波羅提木叉。』當時，佛陀對比丘說：『我的僧團不清凈。』當時，長老目犍連（佛陀的弟子，以神通著稱）在大眾中坐著，便這樣想：『佛陀因為誰的緣故說這樣的話：『我的僧團不清凈。』我應當入定觀察，佛陀因為誰的緣故才說這句話。』隨即進入禪定觀察一切眾生的心。這樣觀察時，看見了佛陀所說不清凈的比丘。立刻從禪定中起身，走到那位比丘那裡，抓住他的手臂拽出去，說道：『愚癡的人！你遠走吧！消失吧！永遠離開比丘的身份，你現在是僧團中最後一次與我們共住了。』當時，目犍連驅逐了那位比丘，關上門並放下門閂，前往佛陀那裡，頭面
【English Translation】 English version: 'If a person undergoing Manatva (period of repentance) is counted as the twentieth person, or a person who has completed Manatva is counted as the twentieth person, or a person not living in common residence is counted as the twentieth person, then the Utksepanīya-karmas (act of suspension) should not be performed. From now on, this also applies to a person who has completed two separate residences, eighteen pure persons, and even all persons not living in common residence. A minimum of twenty pure Bhikkhus (monks) with the same view are required to perform Utksepanīya-karmas.' (End of the fifth of the Eight Dharmas, the Anuloma-dharma) The sixth of the Eight Dharmas, the Varana-dharma (obstructive dharma) The Buddha was in Campa (an ancient city in India). At that time, on the fifteenth day of Uposatha (day of observance), the World Honored One sat on the seat prepared in front of the Sangha (monastic community), observing the minds of the Bhikkhus. After observing the minds of the Bhikkhus, he remained silent during the first watch of the night and entered Samadhi (meditative state). At that time, a Bhikkhu rose from his seat, bared his right shoulder, knelt on his right knee, and joined his palms, saying to the Buddha: 'World Honored One! The first watch of the night has passed, and the Buddha and the Sangha have been sitting for a long time. May the World Honored One recite the Pratimoksha (code of monastic rules).' The Buddha remained silent at that time. At midnight, the Bhikkhu rose from his seat for the second time, bared his right shoulder, and joined his palms, saying to the Buddha: 'World Honored One! The first watch has passed, and the middle watch has also passed. The Buddha and the Sangha have been sitting for a long time. May the World Honored One recite the Pratimoksha.' The Buddha remained silent. In the last watch of the night, the Bhikkhu rose from his seat for the third time, bared his right shoulder, and joined his palms, saying to the Buddha: 'World Honored One! The first watch has passed, the middle watch has also passed, and most of the last watch has passed. The east is about to dawn. The Buddha and the Sangha have been sitting for a long time. May the World Honored One recite the Pratimoksha.' At that time, the Buddha said to the Bhikkhu: 'My Sangha is not pure.' At that time, the Elder Maudgalyayana (one of the Buddha's chief disciples, known for his psychic powers) was sitting in the assembly and thought: 'For whose sake did the Buddha say these words: 'My Sangha is not pure?' I should enter Samadhi and observe, for whose sake did the Buddha say these words.' Immediately, he entered Samadhi and observed the minds of all beings. As he observed, he saw the impure Bhikkhu for whom the Buddha spoke. Immediately, he rose from Samadhi, went to that Bhikkhu, grabbed his arm, and dragged him out, saying: 'Foolish man! Go far away! Disappear! Forever leave the Bhikkhu's status. This is the last time you will live with us in the Sangha.' At that time, Maudgalyayana expelled that Bhikkhu, closed the door and put down the latch, and went to the Buddha, head and face
禮佛足，卻坐一面白佛言：「世尊！佛所說眾不清凈比丘，我已驅出語言：『癡人！遠去滅去，永離比丘法。汝今僧中末後共住。』世尊！初夜已過、中夜亦過，后夜多過東方欲動。佛及僧坐久，愿世尊說波羅提木叉。」佛語目連：「是癡人得大重罪，惱佛及僧故。目連！若佛于不凈眾中說波羅提木叉者，是不清凈人頭破七分。目連！從今汝等當自說波羅提木叉。佛不復為汝等說。目連！譬如大海漸漸深廣，佛法亦如是。次第結戒、次第立制、次第教學。目連！若我法中次第結戒、次第立制、次第教學，是我法中希有。目連！譬如大海不越常限，我法亦如是。若比丘、比丘尼、優婆塞、優婆夷，乃至失命因緣護戒不缺。目連！若我法中所可制戒，若比丘、比丘尼、優婆塞、優婆夷，乃至失命因緣不越戒，是我法中希有。目連！譬如大海深廣深廣無量，佛法亦如是，深義無量。目連！若佛法義深廣深廣無量，是我法中希有。目連！譬如大海淳一鹹味，佛法亦如是，淳一解脫味。目連！若佛法淳一解脫味者，是我法中希有。目連！譬如大海大眾生住處，摩竭魚、黿鼉、婆留耆魚、提麑魚、提麑耆羅魚，此等在海中未足為奇。有百由旬身者、二百、三百乃至七百由延身，此等眾生處海中亦未為奇。目連！佛法海中大人住處亦
【現代漢語翻譯】 現代漢語譯本 禮拜佛足后，目連退坐在一旁，稟告佛陀：『世尊！對於佛陀所說的那些不清凈的比丘（bhikkhu，佛教出家男眾），我已經驅逐他們並宣告：『愚癡的人！遠遠離去，永遠斷絕，永遠離開比丘的身份。你們現在是僧團中最後與我們共住的人了。』世尊！初夜已過，中夜也已過，后夜也快過去，東方將要破曉。佛陀和僧眾已經坐了很久，希望世尊能為我們宣說波羅提木叉（Pāṭimokkha，戒律）。』 佛陀告訴目連：『這些愚癡的人犯下了極重的罪過，擾惱了佛陀和僧團。目連！如果佛陀在不清凈的僧眾中宣說波羅提木叉，這些不清凈的人將會頭破七分。目連！從今以後，你們應當自己宣說波羅提木叉。佛陀不再為你們宣說。目連！譬如大海漸漸深廣，佛法也是如此，次第地制定戒律，次第地建立制度，次第地進行教導。目連！如果在我的佛法中次第地制定戒律，次第地建立制度，次第地進行教導，這是我的佛法中稀有的。目連！譬如大海不會超越它的常限，我的佛法也是如此。無論是比丘（bhikkhu，佛教出家男眾）、比丘尼（bhikkhunī，佛教出家女眾）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），乃至爲了守護戒律，即使犧牲生命也不會違犯。目連！在我的佛法中所制定的戒律，無論是比丘、比丘尼、優婆塞、優婆夷，乃至爲了守護戒律，即使犧牲生命也不會違犯戒律，這是我的佛法中稀有的。目連！譬如大海深廣無量，佛法也是如此，其深奧的意義也是無量的。目連！如果佛法的意義深廣無量，這是我的佛法中稀有的。目連！譬如大海只有一種鹹味，佛法也是如此，只有一種解脫的滋味。目連！如果佛法只有一種解脫的滋味，這是我的佛法中稀有的。目連！譬如大海是眾多生物的住所，有摩竭魚（makara，一種海怪）、黿鼉（一種大型水生爬行動物）、婆留耆魚（bāruṇi，一種魚名）、提麑魚（timi，一種大型魚類）、提麑耆羅魚（timingala，一種巨型魚類），這些生物生活在海中並不算稀奇。有身長一百由旬（yojana，古印度長度單位）的生物，二百、三百乃至七百由旬的生物，這些眾生生活在海中也不算稀奇。目連！佛法之海也是大人物的住所……』
【English Translation】 English version Having paid homage to the Buddha's feet, Maudgalyayana sat to one side and said to the Buddha: 'Venerable Sir! Those impure bhikkhus (bhikkhu, Buddhist monk) that the Buddha spoke of, I have driven them out, declaring: 'Foolish ones! Go far away, be extinguished, forever leave the state of being a bhikkhu. You are now the last to dwell with the Sangha (community of monks).' Venerable Sir! The first watch of the night has passed, the middle watch has also passed, and much of the last watch has passed, and the east is about to dawn. The Buddha and the Sangha have been sitting for a long time; may the Venerable Sir recite the Patimokkha (Pāṭimokkha, code of monastic discipline).' The Buddha said to Maudgalyayana: 'These foolish ones have committed a great offense, troubling the Buddha and the Sangha. Maudgalyayana! If the Buddha were to recite the Patimokkha in an impure assembly, the heads of these impure people would split into seven pieces. Maudgalyayana! From now on, you should recite the Patimokkha yourselves. The Buddha will no longer recite it for you. Maudgalyayana! Just as the great ocean gradually becomes deep and wide, so too is the Dharma (teachings of the Buddha). The precepts are established in stages, the rules are established in stages, and the teachings are given in stages. Maudgalyayana! If in my Dharma the precepts are established in stages, the rules are established in stages, and the teachings are given in stages, this is rare in my Dharma. Maudgalyayana! Just as the great ocean does not transgress its usual limits, so too is my Dharma. Whether it be a bhikkhu (bhikkhu, Buddhist monk), a bhikkhuni (bhikkhunī, Buddhist nun), an upasaka (upāsaka, male lay follower), or an upasika (upāsikā, female lay follower), they will protect the precepts even at the cost of their lives, without fail. Maudgalyayana! Whatever precepts are established in my Dharma, whether for bhikkhus, bhikkhunis, upasakas, or upasikas, they will not transgress the precepts even at the cost of their lives; this is rare in my Dharma. Maudgalyayana! Just as the great ocean is deep, wide, and immeasurable, so too is the Dharma, with its immeasurable profound meaning. Maudgalyayana! If the meaning of the Dharma is deep, wide, and immeasurable, this is rare in my Dharma. Maudgalyayana! Just as the great ocean has only one salty taste, so too is the Dharma, with only one taste of liberation. Maudgalyayana! If the Dharma has only one taste of liberation, this is rare in my Dharma. Maudgalyayana! Just as the great ocean is the dwelling place of many beings, such as makaras (makara, a sea monster), turtles, baruni (bāruṇi, a type of fish), timis (timi, a large fish), and timingalas (timingala, a gigantic fish), it is not strange that these beings live in the ocean. There are beings with bodies one hundred yojanas (yojana, ancient Indian unit of distance) long, two hundred, three hundred, even seven hundred yojanas long; it is not strange that these beings live in the ocean. Maudgalyayana! The ocean of the Dharma is also the dwelling place of great beings...'
如是，大人者：若阿羅漢、向阿羅漢，若阿那含、向阿那含，若斯陀含、向斯陀含，若須陀洹、向須陀洹。目連！佛法大海中大人所住，若阿羅漢乃至向須陀洹，是我法中希有。目連！譬如大海多寶無量寶種種積滿，諸寶者：金銀、真珠、硨渠、瑪瑙、琉璃、摩尼珠、貝珊瑚、樓枝等。目連！佛法海亦如是，多寶無量寶種種積滿，所謂四念處、四正勤、四如意足、五根、五力、七覺、八正道。目連！若佛法中多寶無量寶種種積滿，四念處、四正勤、四如意足、五根、五力、七覺、八道，是我法中希有。目連！譬如大海清凈不宿臭尸，若有臭尸風吹上岸。目連！如來法海清凈亦如是，不宿臭尸。臭尸者：所謂破戒人也，心樂惡法、內爛外流、非梵行自說梵行、非沙門自言沙門，是名臭尸。如是等人，雖常隨眾而實遠離。佛法清凈不宿臭尸，是我法中希有。目連！譬如大海閻浮提界四大河流入，所謂恒河流、夜摩那河、婆羅河、阿醯羅婆提摩馱河流入大海，有龍力出水及澍洪雨如車軸下，受如是水海不增不減。佛法中亦如是，剎利種以信出家，剃除鬚髮服三法衣，得證不壞心解脫，不增不減。如是若婆羅門種、違舍種、首陀羅種，以信出家剃除鬚髮服三法衣，得不壞證心解脫，無增無減。目連！若佛法中有剎利種乃至首陀
羅種，以信出家得不壞心解脫，不增不減，是我法中希有。」佛說是已語諸比丘：「從今汝等自共說戒，如來不復為汝等說。」
爾時佛不復說戒故，諸比丘說戒，時有來者、有不來者，坐中比丘有犯罪者。諸比丘以是事白佛，佛言：「布薩說波羅提木叉時，一切比丘應來。若有因緣者，應當與欲清凈，中有犯戒者應遮。」時諸比丘有欲遮者、有不欲遮者，佛言：「欲遮者應遮，不欲者不應強遮。」諸比丘聞欲遮者應遮，不知當云何遮？佛言：「若眼見事應遮。」
爾時有比丘得天眼者，見諸比丘犯罪如雨駚下，見已便遮，以是因緣故，斗諍事起，不得布薩說波羅提木叉。是事白佛，佛語諸比丘：「莫用天眼，隨以肉眼所見應遮。」諸比丘以肉眼遮時，有斗諍事起，不得布薩說波羅提木叉，佛言：「應以所聞事遮。」用聞遮時多有所聞，聞某比丘犯波羅夷、某犯僧伽婆尸沙、某犯波夜提、某犯波羅提提舍尼、某犯突吉羅，聞已皆遮。以是因緣故，斗諍事起，不得布薩說戒，佛言：「應以疑遮。」諸比丘多有所疑，若疑身犯口犯、若疑犯有殘犯無殘，若聚落中、若阿練兒處。以是疑故，遮斗諍事起，不得布薩說戒，佛言：「應以自言遮，清凈者默然。有一非法遮說戒，有一如法遮說戒。若比丘於五種犯中，
【現代漢語翻譯】 現代漢語譯本： 佛陀對羅種（Ruo Zhong）說：『以信心出家，獲得不壞的清凈心解脫，既不增加也不減少，這是我的佛法中非常稀有的。』佛陀說完這些話后，告訴眾比丘（bhiksu）：『從今以後，你們自己共同說戒（recitation of precepts），如來（Tathagata）不再為你們說戒了。』 當時，佛陀不再說戒，所以眾比丘自己說戒。有時有人來參加，有時有人不來參加，參加的比丘中有人犯了戒。眾比丘將此事稟告佛陀，佛陀說：『在布薩（posadha，齋日）說波羅提木叉（pratimoksa，戒經）時，一切比丘都應該來參加。如果有因緣不能來，應當委託他人給予清凈的意願，如果有犯戒者，應當制止。』當時，眾比丘中有人想要制止，有人不想要制止，佛陀說：『想要制止的人就應該制止，不想要制止的人不應該強迫制止。』眾比丘聽到想要制止的人就應該制止，但不知道應當如何制止？佛陀說：『如果親眼見到犯戒的事，就應該制止。』 當時，有比丘獲得了天眼（divyacaksu），看見眾比丘犯罪就像下雨一樣，看見后就進行制止。因為這個緣故，發生了爭鬥，無法進行布薩說波羅提木叉。這件事稟告佛陀后，佛陀告訴眾比丘：『不要使用天眼，應該用肉眼所見到的事情來制止。』眾比丘用肉眼制止時，又發生了爭鬥，無法進行布薩說波羅提木叉。佛陀說：『應該用聽到的事情來制止。』用聽到的事情來制止時，聽到了很多事情，聽到某比丘犯了波羅夷（parajika，斷頭罪）、某比丘犯了僧伽婆尸沙（samghavasesa，僧殘罪）、某比丘犯了波夜提（payattika，單墮罪）、某比丘犯了波羅提提舍尼（pratidesaniya，悔過罪）、某比丘犯了突吉羅（duskrita，惡作罪），聽到后都進行制止。因為這個緣故，發生了爭鬥，無法進行布薩說戒。佛陀說：『應該用懷疑的事情來制止。』眾比丘有很多懷疑，懷疑身體犯戒、口語犯戒，懷疑犯戒有殘餘、沒有殘餘，無論是在聚落中、還是在阿練兒處（aranya，寂靜處）。因為這些懷疑，制止導致了爭鬥，無法進行布薩說戒。佛陀說：『應該用自言來制止，清凈的人保持沉默。有一種非法的制止說戒，有一種如法的制止說戒。如果比丘在五種犯戒中，'
【English Translation】 English version: The Buddha said to Luo Zhong (Ruo Zhong): 'Having left home with faith, one attains the liberation of an uncorrupted and pure mind, neither increasing nor decreasing. This is rare in my Dharma.' After the Buddha spoke these words, he told the bhiksus (bhiksu): 'From now on, you yourselves shall recite the precepts (recitation of precepts) together. The Tathagata (Tathagata) will no longer recite the precepts for you.' At that time, the Buddha no longer recited the precepts, so the bhiksus recited the precepts themselves. Sometimes some would come, and sometimes some would not come. Among the bhiksus who attended, some had violated the precepts. The bhiksus reported this matter to the Buddha, and the Buddha said: 'During the posadha (posadha, day of fasting and confession) when the pratimoksa (pratimoksa, book of precepts) is recited, all bhiksus should attend. If there is a reason why one cannot attend, one should entrust another to give their consent to purity. If there are those who have violated the precepts, they should be restrained.' At that time, among the bhiksus, some wanted to restrain, and some did not want to restrain. The Buddha said: 'Those who want to restrain should restrain, and those who do not want to restrain should not be forced to restrain.' The bhiksus heard that those who wanted to restrain should restrain, but they did not know how to restrain. The Buddha said: 'If you see a violation of the precepts with your own eyes, you should restrain it.' At that time, there was a bhiksu who had obtained the divine eye (divyacaksu), and he saw the bhiksus violating the precepts like rain falling. After seeing this, he restrained them. Because of this reason, disputes arose, and they could not perform the posadha and recite the pratimoksa. After this matter was reported to the Buddha, the Buddha told the bhiksus: 'Do not use the divine eye. You should restrain based on what you see with your physical eyes.' When the bhiksus restrained with their physical eyes, disputes arose again, and they could not perform the posadha and recite the pratimoksa. The Buddha said: 'You should restrain based on what you hear.' When they restrained based on what they heard, they heard many things. They heard that a certain bhiksu had committed a parajika (parajika, expulsion offense), a certain bhiksu had committed a samghavasesa (samghavasesa, suspension offense), a certain bhiksu had committed a payattika (payattika, expiable offense), a certain bhiksu had committed a pratidesaniya (pratidesaniya, offense to be confessed), and a certain bhiksu had committed a duskrita (duskrita, offense of wrong-doing). After hearing this, they restrained them all. Because of this reason, disputes arose, and they could not perform the posadha and recite the precepts. The Buddha said: 'You should restrain based on suspicion.' The bhiksus had many suspicions, suspecting offenses of the body, offenses of speech, suspecting offenses with residue, offenses without residue, whether in a village or in an aranya (aranya, secluded place). Because of these suspicions, the restraint led to disputes, and they could not perform the posadha and recite the precepts. The Buddha said: 'You should restrain with your own words, and those who are pure should remain silent. There is an unlawful restraint of reciting the precepts, and there is a lawful restraint of reciting the precepts. If a bhiksu among the five kinds of offenses,'
無根遮說戒，是名非法。如法者，若比丘於五種犯中，有根本遮說戒，是名如法。有二種非法遮說戒、二種如法遮說戒。二非法者，於五種犯中無根，若作若不作，遮說戒，是名二非法。二如法者，於五種犯中有根作不作，是名二如法。復有三種非法遮說戒，三種如法遮說戒。三非法者，若比丘無根破戒、無根破見、無根破威儀，是名三非法遮說戒。三如法者，有根破戒、破見、破威儀，是名三如法遮說戒。復有四種非法遮說戒、四如法遮說戒。四非法遮者，無根破戒、破正見、破正命、破威儀，是名四非法遮說戒。四如法者，有根破戒、破正見、破正命、破威儀，是名四如法遮說戒。復有五非法遮說戒、五如法遮說戒。五非法遮者，無根波羅夷遮說戒，是名非法遮。無根僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅遮說戒，是名五非法遮。五如法遮者，有根波羅夷遮說戒，是名如法遮。有根僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅遮說戒，是名五如法遮。復有六非法遮說戒、六如法遮說戒。六非法者，無根破戒作不作、無根破見作不作、無根破命作不作，是名六非法遮。六如法者，有根破戒作不作、有根破見作不作、有根破命作不作，是名六如法遮說戒。復有七非法遮說戒、七如法遮說戒。七非法者，無根波羅
夷遮說戒，無根僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅從惡口起、突吉羅從偷蘭遮起、突吉羅，是名七非法遮。七如法者，有根波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅從惡口起、突吉羅從偷蘭遮起、突吉羅，遮說戒，是名七如法遮。復有八非法遮說戒、八如法遮說戒。八非法者，無根破戒作不作、無根破見作不作、無根破命作不作、無根破威儀作不作，遮說戒，是名八非法遮說戒。八如法者，有根破戒作不作、有根破見作不作、有根破命作不作、有根破威儀作不作遮說戒，是名八如法遮說戒。復有九非法遮說戒、九如法遮說戒。九非法者，無根有殘作遮說戒、若無根有殘不作、若無根有殘作不作、若無根無殘作、若無根無殘不作、若無根無殘作不作、若無根有殘無殘作、若無根有殘無殘不作、若無根有殘無殘作不作遮說戒，是名九非法遮。九如法者，有根有殘作、有根有殘不作、有根有殘作不作、有根無殘作、有根無殘不作、有根無殘作不作、有根有殘無殘作、有根有殘無殘不作、有根有殘無殘作不作遮說戒，是名九如法遮說戒。復有十非法遮說戒、十如法遮說戒。十非法者，若比丘不犯波羅夷、若比丘犯波羅夷僧未出是罪、若不輕呵僧、若比丘輕呵僧僧未欲出罪、若不捨戒、若僧未欲出舍戒事
【現代漢語翻譯】 現代漢語譯本 夷遮（Yizhe，人名）說戒，七種非法遮止：無根的僧伽婆尸沙（Sanghavasesa，僧殘罪）、波夜提（Payatika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、從惡口引起的突吉羅（Dukkata，惡作罪）、從偷蘭遮（Thullaccaya，粗罪）引起的突吉羅、突吉羅。這被稱為七種非法遮止。 七種如法者：有根的波羅夷（Parajika，斷頭罪）、僧伽婆尸沙、波夜提、波羅提提舍尼、從惡口引起的突吉羅、從偷蘭遮引起的突吉羅、突吉羅，遮止說戒。這被稱為七種如法遮止。 又有八種非法遮止說戒、八種如法遮止說戒。八種非法者：無根的破戒（作或不作）、無根的破見（作或不作）、無根的破命（作或不作）、無根的破威儀（作或不作），遮止說戒。這被稱為八種非法遮止說戒。 八種如法者：有根的破戒（作或不作）、有根的破見（作或不作）、有根的破命（作或不作）、有根的破威儀（作或不作），遮止說戒。這被稱為八種如法遮止說戒。 又有九種非法遮止說戒、九種如法遮止說戒。九種非法者：無根的有殘（作遮止說戒）、若無根的有殘（不作）、若無根的有殘（作或不作）、若無根的無殘（作）、若無根的無殘（不作）、若無根的無殘（作或不作）、若無根的有殘無殘（作）、若無根的有殘無殘（不作）、若無根的有殘無殘（作或不作），遮止說戒。這被稱為九種非法遮止。 九種如法者：有根的有殘（作）、有根的有殘（不作）、有根的有殘（作或不作）、有根的無殘（作）、有根的無殘（不作）、有根的無殘（作或不作）、有根的有殘無殘（作）、有根的有殘無殘（不作）、有根的有殘無殘（作或不作），遮止說戒。這被稱為九種如法遮止說戒。 又有十種非法遮止說戒、十種如法遮止說戒。十種非法者：若比丘不犯波羅夷、若比丘犯波羅夷僧團未出此罪、若不輕視呵責僧團、若比丘輕視呵責僧團僧團未欲出罪、若不捨戒、若僧團未欲出舍戒之事
【English Translation】 English version Yizhe (Yizhe, a name) speaks of the precepts, with seven unlawful obstructions: groundless Sanghavasesa (Sanghavasesa, offenses requiring initial and subsequent meetings of the Sangha), Payatika (Payatika, expiable offenses), Patidesaniya (Patidesaniya, offenses requiring confession), Dukkata (Dukkata, offenses of wrong-doing) arising from evil speech, Dukkata arising from Thullaccaya (Thullaccaya, grave offenses), and Dukkata. These are called the seven unlawful obstructions. The seven lawful ones: rooted Parajika (Parajika, offenses resulting in expulsion), Sanghavasesa, Payatika, Patidesaniya, Dukkata arising from evil speech, Dukkata arising from Thullaccaya, and Dukkata, obstructing the recitation of precepts. These are called the seven lawful obstructions. Furthermore, there are eight unlawful obstructions to the recitation of precepts and eight lawful obstructions to the recitation of precepts. The eight unlawful ones: groundless breaking of precepts (whether done or not done), groundless breaking of views (whether done or not done), groundless breaking of life (whether done or not done), groundless breaking of demeanor (whether done or not done), obstructing the recitation of precepts. These are called the eight unlawful obstructions to the recitation of precepts. The eight lawful ones: rooted breaking of precepts (whether done or not done), rooted breaking of views (whether done or not done), rooted breaking of life (whether done or not done), rooted breaking of demeanor (whether done or not done), obstructing the recitation of precepts. These are called the eight lawful obstructions to the recitation of precepts. Furthermore, there are nine unlawful obstructions to the recitation of precepts and nine lawful obstructions to the recitation of precepts. The nine unlawful ones: groundless with remainder (obstructing the recitation of precepts), if groundless with remainder (not done), if groundless with remainder (done or not done), if groundless without remainder (done), if groundless without remainder (not done), if groundless without remainder (done or not done), if groundless with remainder and without remainder (done), if groundless with remainder and without remainder (not done), if groundless with remainder and without remainder (done or not done), obstructing the recitation of precepts. These are called the nine unlawful obstructions. The nine lawful ones: rooted with remainder (done), rooted with remainder (not done), rooted with remainder (done or not done), rooted without remainder (done), rooted without remainder (not done), rooted without remainder (done or not done), rooted with remainder and without remainder (done), rooted with remainder and without remainder (not done), rooted with remainder and without remainder (done or not done), obstructing the recitation of precepts. These are called the nine lawful obstructions to the recitation of precepts. Furthermore, there are ten unlawful obstructions to the recitation of precepts and ten lawful obstructions to the recitation of precepts. The ten unlawful ones: if a Bhikkhu (Bhikkhu, Buddhist monk) has not committed Parajika, if a Bhikkhu has committed Parajika and the Sangha (Sangha, monastic community) has not expelled this offense, if not lightly reproaching the Sangha, if a Bhikkhu lightly reproaches the Sangha and the Sangha has not desired to expel the offense, if not renouncing the precepts, if the Sangha has not desired to deal with the matter of renouncing the precepts.
、若隨順如法僧事、若破戒、破見、破威儀不見不聞不疑遮說戒，是名十非法遮。十如法者，若比丘，犯波羅夷、若僧欲出波羅夷事、若輕呵僧、若僧欲出輕呵僧事、若舍戒、若僧欲出舍戒事、若比丘不隨順如法僧事、若破戒、若破見、若破威儀若見、若聞、若疑遮說戒，是名十如法遮說戒。
「若比丘犯波羅夷者，有比丘見余比丘犯波羅夷相貌，若從他聞某比丘犯波羅夷、若彼自說我犯波羅夷、若比丘雖不現前眼見展轉聞信聞疑某比丘犯波羅夷。諸比丘若用見、若用聞、若用疑，欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得布薩說戒。』是名比丘犯波羅夷。
「僧欲出波羅夷事者，如比丘犯波羅夷事，僧欲撿挍是比丘事時，有是難起及余難若八難中一一難起，是事未決斷，僧從坐起去。即時一比丘僧中唱言：『大德僧聽！今僧欲撿挍某比丘犯波羅夷事，有是難起及余難起，若八難中一一難起，是事未斷，僧從坐起去。若僧時到僧忍聽，僧后布薩時當先斷某比丘事。是名白。』若諸比丘后布薩時，能先斷是比丘事者善。若不能斷，諸比丘若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得布薩說戒。』是名僧欲出比丘犯波羅夷事
【現代漢語翻譯】 現代漢語譯本： 若隨順不如法的僧事，若破戒、破見解、破威儀，對於遮止說戒的事情，不見、不聞、不懷疑卻遮止，這稱為十種非法遮止。十種如法遮止是：若比丘犯波羅夷（Parajika，斷頭罪），若僧團想要處理波羅夷事件，若輕慢僧團，若僧團想要處理輕慢僧團的事件，若舍戒，若僧團想要處理舍戒事件，若比丘不隨順如法的僧事，若破戒，若破見解，若破威儀，若見、若聞、若懷疑而遮止說戒，這稱為十種如法遮止說戒。
『若比丘犯波羅夷，有比丘見到其他比丘有犯波羅夷的跡象，或者從他人處聽到某比丘犯波羅夷，或者那比丘自己說我犯了波羅夷，或者比丘雖未親眼見到，但輾轉聽到可信或可疑的訊息說某比丘犯了波羅夷。諸位比丘若根據所見、所聞、所疑，想要在此處或彼處遮止這比丘說戒，應當這樣說：『遮止某比丘說戒，某比丘在眾中，僧團不得布薩（Posadha，說戒）說戒。』這稱為比丘犯波羅夷。
『僧團想要處理波羅夷事件，如比丘犯波羅夷事件，僧團想要檢查覈實這比丘的事情時，有困難發生以及其他困難，若八難（指沒有機會修行佛法的八種障礙）中的任何一種發生，這件事未決斷，僧團從座位起身離去。當時一位比丘在僧團中宣告說：『諸位大德僧眾請聽！現在僧團想要檢查覈實某比丘犯波羅夷的事情，有困難發生以及其他困難發生，若八難中的任何一種發生，這件事未決斷，僧團從座位起身離去。若僧團時間允許，僧團允許聽取，僧團在之後的布薩時應當先決斷某比丘的事情。』這稱為白（宣佈）。若諸位比丘在之後的布薩時，能夠先決斷這比丘的事情就好。若不能決斷，諸位比丘若想要在此處或彼處遮止這比丘說戒，應當這樣說：『遮止某比丘說戒，某比丘在眾中，僧團不得布薩說戒。』這稱為僧團想要處理比丘犯波羅夷事件。
【English Translation】 English version: If one complies with an unlawful Sangha (community of monks) matter, if one violates precepts, views, or demeanor, and without seeing, hearing, or suspecting, one obstructs the recitation of precepts, this is called the ten unlawful obstructions. The ten lawful obstructions are: if a Bhikkhu (monk) commits a Parajika (expulsion offense), if the Sangha wants to address a Parajika matter, if one disparages the Sangha, if the Sangha wants to address a matter of disparaging the Sangha, if one renounces the precepts, if the Sangha wants to address a matter of renouncing the precepts, if a Bhikkhu does not comply with a lawful Sangha matter, if one violates precepts, if one violates views, if one violates demeanor, if seeing, hearing, or suspecting, one obstructs the recitation of precepts, this is called the ten lawful obstructions to the recitation of precepts.
'If a Bhikkhu commits a Parajika, and another Bhikkhu sees signs of a Bhikkhu committing a Parajika, or hears from others that a certain Bhikkhu has committed a Parajika, or that Bhikkhu himself says, 'I have committed a Parajika,' or if a Bhikkhu, though not seeing it directly, hears credible or doubtful news that a certain Bhikkhu has committed a Parajika. If the Bhikkhus, based on what they have seen, heard, or suspected, want to obstruct this Bhikkhu from reciting the precepts in this place or that place, they should say, 'Obstruct the recitation of precepts by so-and-so Bhikkhu; so-and-so Bhikkhu is in the assembly, and the Sangha may not hold Posadha (observance day) and recite the precepts.' This is called a Bhikkhu committing a Parajika.
'If the Sangha wants to address a Parajika matter, such as when a Bhikkhu commits a Parajika offense, and the Sangha wants to investigate this Bhikkhu's matter, and a difficulty arises, or other difficulties arise, or any one of the eight difficulties (eight conditions where one cannot practice the Dharma) arises, and the matter is not resolved, and the Sangha rises from their seats and leaves. Then one Bhikkhu in the Sangha announces, 'Venerable Sangha, please listen! Now the Sangha wants to investigate the matter of so-and-so Bhikkhu committing a Parajika, and a difficulty has arisen, or other difficulties have arisen, or any one of the eight difficulties has arisen, and the matter is not resolved, and the Sangha has risen from their seats and left. If the Sangha has time, and the Sangha agrees to listen, the Sangha should first resolve the matter of so-and-so Bhikkhu at the next Posadha.' This is called a formal announcement. If the Bhikkhus can resolve this Bhikkhu's matter first at the next Posadha, that is good. If they cannot resolve it, and the Bhikkhus want to obstruct this Bhikkhu from reciting the precepts in this place or that place, they should say, 'Obstruct the recitation of precepts by so-and-so Bhikkhu; so-and-so Bhikkhu is in the assembly, and the Sangha may not hold Posadha and recite the precepts.' This is called the Sangha wanting to address a matter of a Bhikkhu committing a Parajika.
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「輕呵僧者，若比丘見余比丘輕呵僧相貌，以是相貌輕呵僧，若從他聞某比丘輕呵僧，若彼比丘自說我輕呵僧。若比丘雖不現前眼見，展轉聞信聞疑某比丘輕呵僧。諸比丘若用見、若用聞、若用疑，若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得說戒。』是名輕呵僧。
「僧欲出輕呵僧事者，如比丘輕呵僧，僧欲撿挍是比丘事時，有是難起及余因緣，若八難中一一難起，是事未斷，僧從坐起去。即時一比丘僧中唱言：『大德僧聽！今僧欲撿挍某比丘輕呵僧事，以是難起若余因緣，若八難中一一難起，是事未斷，僧從坐起去。若僧時到僧忍聽，僧后布薩時當先斷某比丘是事。是名白。』若諸比丘后布薩時能先斷是比丘事者善。若不能斷，諸比丘若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不應布薩說戒。』是名欲出輕呵僧事。
「舍戒者，若比丘見余比丘舍戒相貌，以是相貌舍戒，若從他聞某比丘舍戒，若彼比丘自說我舍戒。若比丘雖不現前眼見，展轉聞信聞疑某比丘舍戒。諸比丘若用見、若用聞、若用疑，若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得說戒。』是名舍戒。
【現代漢語翻譯】 現代漢語譯本 「輕呵僧者，如果比丘看見其他比丘輕視僧團的相貌，因為這個相貌而輕視僧團，或者從其他人那裡聽說某個比丘輕視僧團，或者那個比丘自己說我輕視僧團。如果比丘雖然沒有親眼看見，但輾轉聽說、確信或懷疑某個比丘輕視僧團。各位比丘如果因為看見、聽見或懷疑，想要在這個住處或那個住處阻止這個比丘說戒，應該這樣說：『阻止某比丘說戒，某比丘在僧團中，僧團不得說戒。』這叫做輕呵僧團。 「僧團想要處理輕呵僧團的事情，如果比丘輕視僧團，僧團想要調查這個比丘的事情時，有困難發生或者其他因緣，或者八難（'八難'：指沒有機會聽聞佛法的八種障礙）中的任何一種發生，這件事沒有了斷，僧團就從座位上起身離開。立刻有一位比丘在僧團中宣告說：『各位大德僧眾請聽！現在僧團想要調查某比丘輕視僧團的事情，因為有困難發生或者其他因緣，或者八難中的任何一種發生，這件事沒有了斷，僧團就從座位上起身離開。如果僧團時間到了，僧團同意，僧團在下次布薩（'布薩'：佛教僧團每半月舉行的集會，以檢查和懺悔罪過）時應當先了斷某比丘的這件事。』這叫做白（'白'：佛教術語，指向上級或大眾宣告）。如果各位比丘在下次布薩時能夠先了斷這個比丘的事情就好。如果不能了斷，各位比丘如果想要在這個住處或那個住處阻止這個比丘說戒，應該這樣說：『阻止某比丘說戒，某比丘在僧團中，僧團不應該布薩說戒。』這叫做想要處理輕呵僧團的事情。 「舍戒者，如果比丘看見其他比丘捨棄戒律的相貌，因為這個相貌而捨棄戒律，或者從其他人那裡聽說某個比丘捨棄戒律，或者那個比丘自己說我捨棄戒律。如果比丘雖然沒有親眼看見，但輾轉聽說、確信或懷疑某個比丘捨棄戒律。各位比丘如果因為看見、聽見或懷疑，想要在這個住處或那個住處阻止這個比丘說戒，應該這樣說：『阻止某比丘說戒，某比丘在僧團中，僧團不得說戒。』這叫做舍戒。
【English Translation】 English version 『Regarding one who disparages the Sangha (community of monks), if a Bhikkhu (monk) sees another Bhikkhu disparaging the appearance of the Sangha, and disparages the Sangha because of this appearance, or if he hears from another that a certain Bhikkhu disparages the Sangha, or if that Bhikkhu himself says, 『I disparage the Sangha.』 If a Bhikkhu, though not seeing it directly, hears through hearsay, believes, or suspects that a certain Bhikkhu disparages the Sangha. If the Bhikkhus, based on seeing, hearing, or suspecting, wish to prevent this Bhikkhu from reciting the precepts in this or that dwelling place, they should say: 『Prevent so-and-so Bhikkhu from reciting the precepts; so-and-so Bhikkhu is in the Sangha, and the Sangha must not recite the precepts.』 This is called disparaging the Sangha. 『When the Sangha wishes to address the matter of disparaging the Sangha, such as when a Bhikkhu disparages the Sangha, and the Sangha wishes to investigate this Bhikkhu's matter, if difficulties arise or other causes occur, or if any one of the eight difficulties ('eight difficulties': eight conditions where one cannot easily encounter the Dharma) arises, and this matter is not resolved, the Sangha rises from their seats and leaves. Immediately, one Bhikkhu announces in the Sangha: 『Venerable Sangha, listen! Now the Sangha wishes to investigate the matter of so-and-so Bhikkhu disparaging the Sangha, but because difficulties have arisen or other causes, or any one of the eight difficulties has arisen, this matter is not resolved, and the Sangha rises from their seats and leaves. If the Sangha has time and agrees, the Sangha should first resolve so-and-so Bhikkhu's matter at the next Uposatha (bi-monthly observance day for monks).』 This is called a declaration. If the Bhikkhus can resolve this Bhikkhu's matter first at the next Uposatha, that is good. If it cannot be resolved, if the Bhikkhus wish to prevent this Bhikkhu from reciting the precepts in this or that dwelling place, they should say: 『Prevent so-and-so Bhikkhu from reciting the precepts; so-and-so Bhikkhu is in the Sangha, and the Sangha should not hold the Uposatha and recite the precepts.』 This is called wishing to address the matter of disparaging the Sangha. 『Regarding one who renounces the precepts, if a Bhikkhu sees another Bhikkhu with the appearance of renouncing the precepts, and renounces the precepts because of this appearance, or if he hears from another that a certain Bhikkhu renounces the precepts, or if that Bhikkhu himself says, 『I renounce the precepts.』 If a Bhikkhu, though not seeing it directly, hears through hearsay, believes, or suspects that a certain Bhikkhu renounces the precepts. If the Bhikkhus, based on seeing, hearing, or suspecting, wish to prevent this Bhikkhu from reciting the precepts in this or that dwelling place, they should say: 『Prevent so-and-so Bhikkhu from reciting the precepts; so-and-so Bhikkhu is in the Sangha, and the Sangha must not recite the precepts.』 This is called renouncing the precepts.』
「欲出舍戒事者，如比丘舍戒，僧欲撿挍是比丘事時，有是難起及余難起，若八難中一一難起，僧從坐起去。即時一比丘僧中唱言：『大德僧聽！今欲撿挍某比丘舍戒事，為是難起及余因緣，若八難中一一難起，是事未斷，僧從坐起去。若僧時到僧忍聽，僧后布薩時當先斷某比丘是事。是名白。』若諸比丘后布薩時能先斷是比丘事者善。若不能斷，諸比丘若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不應布薩說戒。』是名欲出舍戒事。
「不隨順如法僧事者，隨僧所作事，若白一羯磨、白二羯磨、白四羯磨、布薩自恣、立十四人羯磨。若比丘見余比丘不隨順如法僧事相貌，若從他聞某比丘不隨順如法僧事，若彼比丘自說我不隨順如法僧事。若比丘雖不現前眼見，展轉聞信聞疑某比丘不隨順如法僧事。諸比丘若用見、若用聞、若用疑，若此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不應布薩說戒。』是名不隨順如法僧事。
「破戒者，有比丘犯波羅夷、犯僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅。若諸比丘見比丘犯戒相貌，若從他聞某比丘破戒，若彼自說。若比丘雖不現前眼見，展轉聞信聞疑某比丘破戒。諸比丘若用見、若
【現代漢語翻譯】 現代漢語譯本 『想要處理舍戒（Śīla-samvara，戒律的放棄）之事，例如比丘（bhikkhu，佛教僧侶）舍戒，僧團想要審查這位比丘的事情時，如果出現某種困難或者其他困難，或者八難（aṣṭāvipatti，沒有機會修行佛法的八種情況）中的任何一種，僧團就應該從座位上起身離開。這時，一位比丘在僧團中宣告：『諸位大德僧眾請聽！現在想要審查某比丘舍戒之事，因為出現了某種困難或者其他因緣，或者八難中的任何一種，此事尚未了斷，僧團應該從座位上起身離開。如果僧團認為時機已到，僧團允許聽取，僧團在之後的布薩（uposatha，佛教的齋戒日）時應當首先了斷某比丘的此事。』這叫做白（jñapti，宣告）。如果各位比丘在之後的布薩時能夠首先了斷這位比丘的事情，那就很好。如果不能了斷，各位比丘如果想要在這個住處、那個住處阻止這位比丘說戒（prātimokṣa，戒律），應當這樣說：『阻止某比丘說戒，某比丘在眾中，僧團不應該布薩說戒。』這叫做想要處理舍戒之事。 『不隨順如法僧事者，指的是不隨順僧團所作的事情，例如白一羯磨（jñapti-karma，一種僧團儀式）、白二羯磨（jñapti-dvitiya-karma，一種僧團儀式）、白四羯磨（jñapti-caturtha-karma，一種僧團儀式）、布薩自恣（pravāraṇā，僧團在雨季結束時的儀式）、設立十四人羯磨。如果比丘看到其他比丘不隨順如法僧事的相貌，或者從他人那裡聽說某比丘不隨順如法僧事，或者那位比丘自己說我不隨順如法僧事。如果比丘雖然沒有親眼看見，但輾轉聽到可信的或可疑的訊息說某比丘不隨順如法僧事。各位比丘如果因為親眼所見、或者因為聽聞、或者因為懷疑，想要在這個住處、那個住處阻止這位比丘說戒，應當這樣說：『阻止某比丘說戒，某比丘在眾中，僧團不應該布薩說戒。』這叫做不隨順如法僧事。 『破戒者，指的是有比丘犯了波羅夷（pārājika，佛教中最嚴重的罪行，會導致逐出僧團）、犯了僧伽婆尸沙（saṃghāvaśeṣa，僅次於波羅夷的重罪，需要僧團的特別處理）、波夜提（pāyantika，一種較輕的罪行）、波羅提提舍尼（prātideśanīya，需要向他人懺悔的罪行）、突吉羅（duṣkṛta，一種輕微的過失）。如果各位比丘看到比丘犯戒的相貌，或者從他人那裡聽說某比丘破戒，或者那位比丘自己說。如果比丘雖然沒有親眼看見，但輾轉聽到可信的或可疑的訊息說某比丘破戒。各位比丘如果因為親眼所見、或者因為
【English Translation】 English version 『Regarding the matter of desiring to renounce the precepts, such as a bhikkhu (Buddhist monk) renouncing the precepts, when the Sangha (Buddhist monastic community) wants to investigate this bhikkhu's matter, if there is some difficulty or other difficulties arise, or if any one of the eight difficulties (aṣṭāvipatti, eight conditions where one has no opportunity to practice the Dharma) arises, the Sangha should rise from their seats and leave. At that time, one bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! Now we want to investigate the matter of so-and-so bhikkhu renouncing the precepts, because there is some difficulty or other causes, or any one of the eight difficulties, this matter has not been resolved, the Sangha should rise from their seats and leave. If the Sangha thinks the time has come, the Sangha allows listening, the Sangha should first resolve this matter of so-and-so bhikkhu during the subsequent Uposatha (Buddhist day of observance).』 This is called jñapti (announcement). If the bhikkhus can first resolve this bhikkhu's matter during the subsequent Uposatha, that is good. If it cannot be resolved, if the bhikkhus want to prevent this bhikkhu from reciting the Prātimokṣa (code of monastic discipline) in this place or that place, they should say: 『Prevent so-and-so bhikkhu from reciting the Prātimokṣa, so-and-so bhikkhu is in the assembly, the Sangha should not hold the Uposatha and recite the Prātimokṣa.』 This is called desiring to deal with the matter of renouncing the precepts. 『Regarding one who does not comply with the lawful affairs of the Sangha, it refers to not complying with the affairs done by the Sangha, such as jñapti-karma (a type of Sangha ritual), jñapti-dvitiya-karma (a type of Sangha ritual), jñapti-caturtha-karma (a type of Sangha ritual), Uposatha Pravāraṇā (ceremony held at the end of the rainy season retreat), establishing a karma with fourteen people. If a bhikkhu sees the appearance of another bhikkhu not complying with the lawful affairs of the Sangha, or hears from others that so-and-so bhikkhu does not comply with the lawful affairs of the Sangha, or that bhikkhu himself says that I do not comply with the lawful affairs of the Sangha. If a bhikkhu, although not seeing it with his own eyes, hears credible or doubtful news that so-and-so bhikkhu does not comply with the lawful affairs of the Sangha. If the bhikkhus, because of seeing, or because of hearing, or because of doubt, want to prevent this bhikkhu from reciting the Prātimokṣa in this place or that place, they should say: 『Prevent so-and-so bhikkhu from reciting the Prātimokṣa, so-and-so bhikkhu is in the assembly, the Sangha should not hold the Uposatha and recite the Prātimokṣa.』 This is called not complying with the lawful affairs of the Sangha. 『Regarding one who has broken the precepts, it refers to a bhikkhu who has committed a Pārājika (the most serious offense in Buddhism, leading to expulsion from the Sangha), committed a Saṃghāvaśeṣa (a serious offense second only to Pārājika, requiring special handling by the Sangha), Pāyantika (a lighter offense), Prātideśanīya (an offense requiring confession to another), Duṣkṛta (a minor transgression). If the bhikkhus see the appearance of a bhikkhu breaking the precepts, or hear from others that so-and-so bhikkhu has broken the precepts, or that bhikkhu himself says so. If a bhikkhu, although not seeing it with his own eyes, hears credible or doubtful news that so-and-so bhikkhu has broken the precepts. If the bhikkhus, because of seeing, or because of
用聞、若用疑，若欲此住處、彼住處遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得說戒。』是名破戒。
「破見者，除身見為本六十二見，若起余見：謂無罪、無福、無施、無善、無惡、無善惡果報、無今世後世、無父、無母、無世間阿羅漢得正行今世後世自身作證：我生已盡、所作已辦、梵行已立、從是身更不受後有。若諸比丘見是比丘破見相貌，若從他聞，若彼比丘自說。若比丘雖不現前眼見，展轉聞信聞疑某比丘破見。諸比丘若用見、若用聞、若用疑，若此住處、彼住處，欲遮是比丘說戒，應作是言：『遮某比丘說戒，某比丘在眾中，僧不得說戒。』是名破見。
「破威儀者，有比丘于和上阿阇梨一切上座所，作邪惡破威儀行。若諸比丘見是比丘破威儀相貌，若從他聞某比丘破威儀，若彼自說。若比丘雖不現前眼見，展轉聞信聞疑某比丘破威儀。諸比丘若用見、若用聞、若用疑，若此住處、彼住處，欲遮是比丘說戒者，應作是言：『遮某比丘說戒，某比丘在眾中，不得說戒。』是名破威儀。」（八法中遮法第六竟）
十誦律卷第三十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十四(第五誦之六)
後秦北印度三藏弗若多羅譯
【現代漢語翻譯】 現代漢語譯本 『若用聽聞、若用懷疑，如果想以此處住所、彼處住所為理由，阻止該比丘說戒，應當這樣說：『阻止某比丘說戒，某比丘在僧眾中，僧團不得說戒。』這叫做破戒。
『破見者，指除了以身見為根本的六十二種邪見之外，如果生起其他的邪見：即認為沒有罪、沒有福、沒有佈施、沒有善行、沒有惡行、沒有善惡果報、沒有今世後世、沒有父親、沒有母親、沒有世間的阿羅漢（Arahan）能通過正行在今世後世親自作證：『我的生死已經終結、該做的已經做完、清凈的修行已經確立、從這個身體之後不再受後有的輪迴。』如果眾比丘見到該比丘破見的相貌，或者從他人處聽聞，或者該比丘自己說。如果比丘雖然沒有親眼見到，但輾轉聽聞、確信或懷疑某比丘破見。眾比丘如果用所見、所聞、所疑，如果在此處住所、彼處住所，想要阻止該比丘說戒，應當這樣說：『阻止某比丘說戒，某比丘在僧眾中，僧團不得說戒。』這叫做破見。
『破威儀者，指有比丘對於和尚（Upadhyaya）、阿阇梨（Acarya）、一切上座，做出邪惡的、破壞威儀的行為。如果眾比丘見到該比丘破壞威儀的相貌，或者從他人處聽聞某比丘破壞威儀，或者他自己說。如果比丘雖然沒有親眼見到，但輾轉聽聞、確信或懷疑某比丘破壞威儀。眾比丘如果用所見、所聞、所疑，如果在此處住所、彼處住所，想要阻止該比丘說戒，應當這樣說：『阻止某比丘說戒，某比丘在僧眾中，不得說戒。』這叫做破威儀。』（八法中遮法第六完）
《十誦律》卷第三十三 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第三十四 (第五誦之六)
後秦北印度三藏弗若多羅譯
【English Translation】 English version 『If using hearsay, or using doubt, if wishing to prevent a Bhikshu (monk) from reciting the precepts based on this dwelling place or that dwelling place, one should say: 『Prevent so-and-so Bhikshu from reciting the precepts; so-and-so Bhikshu is in the Sangha (community), the Sangha must not recite the precepts.』 This is called breaking the precepts.
『Breaking views』 refers to, besides the sixty-two views rooted in the view of self, if other wrong views arise: namely, thinking there is no sin, no merit, no giving, no good, no evil, no consequences of good and evil, no this life or next life, no father, no mother, no Arahan (one who is worthy) in the world who can attain right practice and personally testify in this life and the next: 『My birth is exhausted, what needs to be done is done, the pure conduct is established, and from this body, I will no longer receive future existence.』 If the Bhikshus see the appearance of that Bhikshu breaking views, or hear it from others, or that Bhikshu says it himself. If a Bhikshu, although not seeing it with his own eyes, hears through hearsay, believes, or doubts that a certain Bhikshu is breaking views. If the Bhikshus use what they see, hear, or doubt, if in this dwelling place or that dwelling place, they want to prevent that Bhikshu from reciting the precepts, they should say: 『Prevent so-and-so Bhikshu from reciting the precepts; so-and-so Bhikshu is in the Sangha, the Sangha must not recite the precepts.』 This is called breaking views.
『Breaking deportment』 refers to a Bhikshu who, towards his Upadhyaya (preceptor), Acarya (teacher), and all senior monks, engages in evil and destructive conduct. If the Bhikshus see the appearance of that Bhikshu breaking deportment, or hear from others that a certain Bhikshu is breaking deportment, or he says it himself. If a Bhikshu, although not seeing it with his own eyes, hears through hearsay, believes, or doubts that a certain Bhikshu is breaking deportment. If the Bhikshus use what they see, hear, or doubt, if in this dwelling place or that dwelling place, they want to prevent that Bhikshu from reciting the precepts, they should say: 『Prevent so-and-so Bhikshu from reciting the precepts; so-and-so Bhikshu is in the Sangha, do not recite the precepts.』 This is called breaking deportment.』 (The sixth of the eight methods of prevention is complete.)
《Vinaya in Ten Recitations》, Volume 33 《Taisho Tripitaka》, Volume 23, No. 1435, 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》, Volume 34 (Sixth of the Fifth Recitation)
Translated by Tripiṭaka Dharmaguptaka from Northern India of the Later Qin Dynasty
八法中臥具法第七
佛在王舍城。爾時諸比丘，互相輕慢無恭敬行。佛見諸比丘互相輕慢無恭敬行，以是因緣故，集比丘僧，問諸比丘：「于汝等意云何？誰比丘應作上座，先受水、先受飲食？」有比丘答言：「世尊！若比丘剎利種，以信出家剃除鬚髮服法衣，是人應先坐、先受水、先受飲食。」復有比丘言：「世尊！若比丘是婆羅門種，以信出家剃除鬚髮服法衣，是人應先坐、先受水、先受飲食。」復有比丘言：「世尊！若比丘毗舍種，以信出家剃除鬚髮服法衣，是人應先坐、先受水、先受飲食。」復有比丘言：「世尊！若比丘得阿羅漢漏盡，所作已辦舍離重擔，盡諸有結能具正智心得解脫，如是比丘應先坐、先受水、先受飲食。」復有比丘言：「世尊！若比丘得阿那含，斷五下分結不還生此世界，如是比丘應先坐、先受水先、受飲食。」復有比丘言：「世尊！若比丘得斯陀含，斷三結三毒薄，一來生此世間得盡苦際，如是比丘應先坐、先受水、先受飲食。」復有比丘言：「世尊！若比丘得須陀洹，斷三結不墮三惡道必至凈智，往來人天七死七生得盡苦際，如是比丘應先坐、先受水、先受飲食。」諸比丘雖種種說，不合佛意。佛語諸比丘：「汝等當一心聽，誰比丘應先坐、先受水、先受飲食？」爾時世
【現代漢語翻譯】 現代漢語譯本 八法中臥具法第七 佛陀在王舍城（Rājagṛha）時，比丘們互相輕視，缺乏恭敬的行為。佛陀看到這種情況，因為這個緣故，召集比丘僧團，問他們：『你們認為，哪種比丘應該成為上座，優先接受供水和飲食呢？』 有比丘回答說：『世尊！如果是剎帝利（Kshatriya）種姓的比丘，因為信仰而出家，剃除鬚髮，身穿法衣，這樣的人應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是婆羅門（Brahmana）種姓的比丘，因為信仰而出家，剃除鬚髮，身穿法衣，這樣的人應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是吠舍（Vaishya）種姓的比丘，因為信仰而出家，剃除鬚髮，身穿法衣，這樣的人應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是證得阿羅漢（Arhat），斷盡煩惱，已經完成該做的事，捨棄了負擔，斷盡了所有結縛，能夠具備正智，心得解脫的比丘，這樣的比丘應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是證得阿那含（Anāgāmin），斷除了五下分結，不再返回此世間受生的比丘，這樣的比丘應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是證得斯陀含（Sakṛdāgāmin），斷除了三個結縛，貪嗔癡薄弱，只來此世間一次就能斷盡痛苦的比丘，這樣的比丘應該優先就座，優先接受供水和飲食。』 又有比丘說：『世尊！如果是證得須陀洹（Srotāpanna），斷除了三個結縛，不會墮入三惡道，必定能達到清凈智慧，往來人天七次生死就能斷盡痛苦的比丘，這樣的比丘應該優先就座，優先接受供水和飲食。』 諸位比丘的說法各不相同，但都不符合佛陀的心意。佛陀對比丘們說：『你們應當一心諦聽，哪種比丘應該優先就座，優先接受供水和飲食。』當時世
【English Translation】 English version The Seventh Teaching on Bedding in the Eight Teachings When the Buddha was in Rājagṛha (王舍城), the Bhikshus (比丘) were disrespectful and contemptuous of each other. Seeing this, the Buddha gathered the Sangha (僧) and asked, 'What do you think? Which Bhikshu should be the senior, receiving water and food first?' One Bhikshu replied, 'Venerable One! If a Bhikshu is of the Kshatriya (剎利) caste, has left home out of faith, shaved his head and beard, and wears the Dharma robes, that person should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu is of the Brahmana (婆羅門) caste, has left home out of faith, shaved his head and beard, and wears the Dharma robes, that person should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu is of the Vaishya (毗舍) caste, has left home out of faith, shaved his head and beard, and wears the Dharma robes, that person should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu has attained Arhatship (阿羅漢), has exhausted all defilements, has done what needs to be done, has laid down the burden, has destroyed all fetters, is fully enlightened, and has attained liberation of mind, that Bhikshu should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu has attained Anāgāmin (阿那含), has severed the five lower fetters, and will not return to this world, that Bhikshu should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu has attained Sakṛdāgāmin (斯陀含), has severed three fetters, has weakened greed, hatred, and delusion, and will return to this world only once to end suffering, that Bhikshu should sit first and receive water and food first.' Another Bhikshu said, 'Venerable One! If a Bhikshu has attained Srotāpanna (須陀洹), has severed three fetters, will not fall into the three evil realms, will surely attain pure wisdom, and will wander between humans and gods for seven deaths and seven births to end suffering, that Bhikshu should sit first and receive water and food first.' The Bhikshus spoke in various ways, but none of them agreed with the Buddha's intention. The Buddha said to the Bhikshus, 'You should listen attentively. Which Bhikshu should sit first and receive water and food first?' At that time, the Worl
尊說本生因緣，語諸比丘：「過去世時，近雪山下，有三禽獸共住：一、鵽，二、獼猴，三、象。是三禽獸互相輕慢無恭敬行，是三禽獸同作是念：『我等何不共相恭敬？若前生者，應供養尊重教化我等。』爾時鵽與獼猴問象言：『汝憶念過去何事？』時是處有大蓽茇樹，像言：『我小時行此，此樹在我腹下過。』象鵽問獼猴言：『汝憶念過去何事？』答言：『我憶小時，坐地捉此樹，頭按令到地。』象語獼猴：『汝年大我，我當恭敬尊重汝，汝當爲我說法。』獼猴問鵽言：『汝憶念過去何事？』答言：『彼處有大蓽茇樹，我時啖其子於此大便，乃生斯樹長大如是，是我所憶。』獼猴語鵽：『汝年大我，我當供養尊重汝，汝當爲我說法。』爾時象恭敬獼猴，從聽受法為余象說。獼猴恭敬鵽，從聽受法為余獼猴說，鵽為余鵽說法。此三禽獸，先喜殺生、偷奪他物、邪淫、妄語。斯諸禽獸咸作是念：『我等何不捨殺生、偷奪、邪淫、妄語惡業。』作是念已，即舍殺、盜、邪淫、妄語。畜生中無猶具足行是四法，命終皆生天上。」佛言：「爾時鵽法廣行流佈，顯現諸天世人。『畜生等何故行善？不復侵食人谷。』又作是念：『畜生尚能相敬，何況我等？』爾時世人皆相敬重，廣修鵽法奉行五戒，命終生天。」佛語諸比丘：「
爾時鵽者，豈異人乎！則我身是。獼猴者舍利弗是，像者目連是。」佛言：「畜生無知，尚相恭敬行尊重法，自得大利亦利益他。何況汝等以信出家，剃除鬚髮服法衣，應相尊敬。有三人不如。何等三？一切未受大戒人，不如受大戒人；一切下座不如上座；一切受事說非法人雖作上座，不如下座不受事人說如法者；一切受大戒人勝不受戒人，一切上座勝下座，佛勝眾聖。」爾時世尊！即說偈言：
「若人不敬佛， 及佛弟子眾； 現世人訶罵， 後世墮惡道。 若人知敬佛， 及佛弟子眾； 現世人讚嘆， 後世生天上。」
佛種種因緣讚歎恭敬法已，語諸比丘：「從今先受大戒乃至大須臾時，是人應先坐、先受水、先受飲食。」
佛在舍衛國。爾時有一居士，請佛及僧明日食，佛默然許。居士知佛受請，還家通夜辦種種多美飲食，早起敷坐處，遣使白佛：「時到，唯聖知時。」時佛及僧往居士舍，跋難陀釋子常出入他家。時跋難陀釋子，早起著衣持缽入出他家。時次跋難陀釋子下座比丘，問跋難陀弟子達磨言：「汝師來不？」答言：「我和上多事多緣，喜入出他家，今旦早起入出他家，或來、或不來。」是比丘不留跋難陀坐處便坐。時居士見佛及僧坐竟，自手行水下食未遍，跋難陀釋
【現代漢語翻譯】 現代漢語譯本： 『那時的那隻鵽（duǒ，鳥名），難道是別人嗎！就是我的前身。那隻獼猴就是舍利弗（Śāriputra，佛陀十大弟子之一），那隻象就是目連（Maudgalyāyana，佛陀十大弟子之一）。』佛說：『畜生沒有知覺，尚且互相恭敬，行尊重之法，自己得到大利益，也利益他人。何況你們以信心出家，剃除鬚髮，身穿法衣，更應該互相尊敬。有三種人不如法。哪三種？一切未受大戒的人，不如受大戒的人；一切下座的人不如上座的人；一切接受供養卻說非法的人，即使坐在上座，也不如下座不接受供養卻說如法的人；一切受大戒的人勝過不受戒的人，一切上座勝過下座，佛勝過所有聖人。』當時世尊就說了這首偈： 『如果有人不尊敬佛，以及佛的弟子們；現世會受到人們的訶責謾罵，後世會墮入惡道。 如果有人知道尊敬佛，以及佛的弟子們；現世會受到人們的讚歎，後世會生到天上。』 佛陀用種種因緣讚歎恭敬之法后，告訴眾比丘：『從今以後，先受大戒，乃至哪怕只是早須臾時間受戒的人，這個人應該先坐，先接受供水，先接受飲食。』 佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士，邀請佛陀和僧眾第二天來應供，佛陀默然應允。居士知道佛陀接受了邀請，回家通宵準備各種豐盛美味的飲食，早起鋪設座位，派人稟告佛陀：『時間到了，唯愿世尊知時。』當時佛陀和僧眾前往居士的住所，跋難陀釋子（Bhadanta，比丘名）經常出入他人家中。當時跋難陀釋子，早起穿好衣服，拿著缽，出入他人家中。當時排在跋難陀釋子後面的下座比丘，問跋難陀的弟子達磨（Dharma，佛法）說：『你師父來了嗎？』達磨回答說：『我的和尚事情多，因緣多，喜歡出入他人家中，今天早上早起就出入他人家中，或許來，或許不來。』那位比丘沒有給跋難陀留座位就坐下了。當時居士看見佛陀和僧眾坐定后，親自倒水，佈施飲食還沒有周遍，跋難陀釋子
【English Translation】 English version: 『At that time, was that duo bird any different? It was myself. That monkey was Śāriputra (one of the ten great disciples of the Buddha), that elephant was Maudgalyāyana (one of the ten great disciples of the Buddha).』 The Buddha said, 『Animals, without knowledge, still respect each other and practice the Dharma of reverence, obtaining great benefit for themselves and also benefiting others. How much more so should you, who have left home with faith, shaved your heads and beards, and wear the Dharma robes, respect each other. There are three types of people who are not as good. What are the three? All those who have not received the great precepts are not as good as those who have received the great precepts; all those in lower seats are not as good as those in higher seats; all those who receive offerings but speak of non-Dharma, even if they sit in high seats, are not as good as those in lower seats who do not receive offerings but speak of the Dharma; all those who have received the great precepts are superior to those who have not received the precepts, all those in higher seats are superior to those in lower seats, the Buddha is superior to all the saints.』 At that time, the World-Honored One spoke this verse: 『If a person does not respect the Buddha, and the Buddha's disciples; in this life, they will be scolded and reviled by people, and in the next life, they will fall into evil paths. If a person knows to respect the Buddha, and the Buddha's disciples; in this life, they will be praised by people, and in the next life, they will be born in the heavens.』 After the Buddha praised the Dharma of reverence with various causes and conditions, he told the bhikshus (monks): 『From now on, those who have received the great precepts first, even if it is only a short moment earlier, that person should sit first, receive water first, and receive food first.』 The Buddha was in Śrāvastī (an ancient Indian city). At that time, there was a householder who invited the Buddha and the sangha (monastic community) for a meal the next day, and the Buddha silently accepted. The householder knew that the Buddha had accepted the invitation, and went home to prepare various abundant and delicious foods all night long, and set up the seats early in the morning, and sent a messenger to inform the Buddha: 『The time has come, may the World-Honored One know the time.』 At that time, the Buddha and the sangha went to the householder's residence, Bhadanta (a monk's name) often went in and out of other people's homes. At that time, Bhadanta, got up early, put on his clothes, and carried his bowl, going in and out of other people's homes. At that time, a bhikshu sitting in a lower seat behind Bhadanta, asked Bhadanta's disciple Dharma (the teachings of the Buddha), 『Has your teacher come?』 Dharma replied, 『My upadhyaya (teacher) has many affairs and many causes, and likes to go in and out of other people's homes, and this morning he got up early and went in and out of other people's homes, perhaps he will come, perhaps he will not come.』 That bhikshu did not leave a seat for Bhadanta and sat down. At that time, the householder saw that the Buddha and the sangha were seated, and personally poured water and distributed food, but it had not yet been completed, Bhadanta
子來就次第坐，令下座比丘起。是比丘又令次下比丘起，如是三、四諸下座皆起，以是因緣僧坐散亂。諸居士呵責跋難陀言：「飲食甚多一切等施，何須次坐？若汝急欲次坐者，何不早來？我今不知誰得不得？誰重得不重得？」佛聞居士呵責，見諸比丘散亂已默然。食后以是因緣集比丘僧，種種因緣訶責跋難陀釋子：「云何名比丘，下飲食時以上座故令下坐起？」如是呵已語諸比丘：「從今下飲食時若下已訖，不應令下座起。若令起者，得突吉羅。若比丘有和上阿阇梨因緣，以恭敬心故起，不應令第二下座起，若令起，得突吉羅。」佛言：「從今聽比丘三歲中間得共一床坐，聽三比丘共一粗梐床上坐，聽細梐床二人共坐，獨坐床上一人坐。」
佛在波羅㮈國。爾時五比丘白言：「世尊！我等當何處住？」佛言：「汝等應山巖竹林樹下住。」諸比丘于山巖竹林樹下宿，早起到和上阿阇梨所，受讀經誦經問疑受法故。
爾時跋提居士，早起出王舍城，欲詣竹園禮覲世尊。時居士見諸比丘從山巖竹林樹下來，問言：「大德！從何處來？」答言：「從山巖竹林樹下來。」居士言：「何故在此山巖竹林樹下耶？」諸比丘言：「更無住處。」居士言：「我當爲汝等起諸房舍。」答言：「佛未聽我等房舍中住。」諸比丘
【現代漢語翻譯】 現代漢語譯本： 跋難陀（Bānántuó）讓比丘們按資歷就座，讓下座的比丘起身。這位比丘又讓更下座的比丘起身，這樣三番四次，許多下座的比丘都被迫起身，因為這個緣故，僧眾的座位變得混亂。一些居士責備跋難陀說：『齋飯如此豐盛，應該平等施捨，為何一定要按資歷就座？如果你急著要按資歷就座，為何不早點來？我們現在都不知道誰能得到，誰得的多，誰得的少？』佛陀聽到了居士們的責備，看到比丘們座位散亂，便默不作聲。飯後，佛陀因為這件事召集比丘僧眾，用各種理由責備跋難陀釋子（Shìzǐ）：『你怎麼能身為比丘，在分發食物時，爲了上座的緣故讓下座起身呢？』這樣責備之後，佛陀告訴眾比丘：『從今以後，分發食物時，如果下座已經坐定，不應該再讓下座起身。如果讓其起身，就犯了突吉羅（Dūjíluó，一種輕罪）。如果有比丘因為和尚（héshang，指親教師）或阿阇梨（Āshélí，指教授師）的緣故，出於恭敬心而起身，不應該讓第二位下座起身，如果讓其起身，也犯突吉羅。』佛陀說：『從今以後，允許比丘們在三年中間可以共用一張床，允許三位比丘共用一張粗糙的木板床，允許兩人共用一張細木板床，獨自一人時則獨自坐一張床。』
佛陀在波羅奈國（Bōluónà guó）。當時，五位比丘稟告佛陀：『世尊！我們應當住在哪裡？』佛陀說：『你們應當住在山巖、竹林、樹下。』比丘們在山巖、竹林、樹下過夜，早晨前往和尚或阿阇梨處，爲了受讀經文、背誦經文、請問疑問、接受佛法。
當時，跋提居士（Bátí jūshì），早晨離開王舍城（Wángshè chéng），想要前往竹園（Zhú yuán）禮拜佛陀。這位居士看到比丘們從山巖、竹林、樹下走來，便問道：『大德（Dàdé）！你們從哪裡來？』比丘們回答說：『我們從山巖、竹林、樹下來。』居士問：『為何要住在山巖、竹林、樹下呢？』比丘們說：『沒有其他住處。』居士說：『我應當為你們建造房舍。』比丘們回答說：『佛陀沒有允許我們住在房舍中。』
【English Translation】 English version: Bānántuó (跋難陀) instructed the monks to sit according to seniority, causing the junior monks to rise. This monk then caused the next junior monk to rise, and so on three or four times, causing many junior monks to rise, and for this reason, the seating of the Sangha became chaotic. Some laypeople rebuked Bānántuó, saying, 'The food offering is so plentiful, it should be distributed equally. Why must you insist on seating according to seniority? If you are so eager to sit according to seniority, why didn't you come earlier? We don't know who will get it, who will get more, and who will get less.' The Buddha heard the laypeople's rebuke and, seeing the monks' seating in disarray, remained silent. After the meal, the Buddha gathered the Sangha because of this matter and rebuked the Śākya (釋子) Bānántuó with various reasons, saying, 'How can you, as a monk, cause the junior monks to rise for the sake of the senior monks when distributing food?' After rebuking him in this way, the Buddha told the monks, 'From now on, when distributing food, if the junior monks have already sat down, you should not cause them to rise again. If you cause them to rise, you will commit a Dukkhata (突吉羅, a minor offense). If a monk rises out of respect for his Upadhyaya (和尚, preceptor) or Acharya (阿阇梨, teacher), you should not cause the second junior monk to rise. If you cause him to rise, you will also commit a Dukkhata.' The Buddha said, 'From now on, monks are allowed to share a bed for three years, three monks are allowed to share a rough wooden plank bed, two are allowed to share a fine wooden plank bed, and one person sits alone on a bed.'
The Buddha was in the country of Bōluónà (波羅奈國). At that time, five monks reported to the Buddha, 'World Honored One! Where should we live?' The Buddha said, 'You should live in mountain caves, bamboo groves, and under trees.' The monks spent the night in mountain caves, bamboo groves, and under trees, and in the morning went to their Upadhyaya or Acharya to receive and recite scriptures, ask questions, and receive the Dharma.
At that time, the layman Bátí (跋提) arose early and left Rājagṛha (王舍城), intending to go to the Bamboo Grove (竹園) to pay homage to the Buddha. This layman saw the monks coming from the mountain caves, bamboo groves, and under trees, and asked, 'Virtuous Ones (大德)! Where are you coming from?' The monks replied, 'We are coming from the mountain caves, bamboo groves, and under trees.' The layman asked, 'Why are you staying in mountain caves, bamboo groves, and under trees?' The monks said, 'There is no other place to live.' The layman said, 'I will build dwellings for you.' The monks replied, 'The Buddha has not allowed us to live in dwellings.'
以是事白佛，佛言：「從今聽諸比丘房舍中住。」時居士即為諸比丘作諸房舍，高廣嚴好雜色彩畫，無臥覆處物，諸比丘不得臥，是事白佛，佛言：「聽敷草樹葉臥，別作覆身衣，別作覆處物。」是國土多熱草葉生蟲，佛言：「聽作薦席𥱿篨。」雖受教猶故生蟲，佛言：「聽作床榻。」諸比丘取軟木作床桄床簀，故隱身苦惱，是事白佛，佛言：「聽作褥。」長老優波離問佛：「以何物作褥？」佛言：「聽用甘蔗滓、瓠蔓、瓜蔓、毳芻摩、劫貝、文阇草、婆婆阇草、麻乃至水衣貯褥。」時諸比丘臥無枕頭垂，是事白佛，佛言：「聽作草枕。」諸比丘頭軟草枕刺頭，佛言：「聽用納若毳」。諸房舍無戶，有狗、牛馬、獐鹿、獼猴來入，是事白佛，佛言：「聽作戶扇。」戶扇不作關鑰故，賊入偷衣缽，是事白佛，佛言：「聽繩系。」諸比丘不知云何系？佛言：「聽下扂。」諸比丘不知云何作？佛言：「應作孔用繩穿牽閉。」閉已不能開，佛言：「應作開戶鉤。」長老優波離問佛：「用何等作？」佛言：「應用鐵、若銅、若木作。」作已不知云何開？佛言：「戶扇中作孔內鉤卻橝。」諸比丘閉戶時無所捉，佛言：「戶扇上應作孔施紐。」長老優波離問佛：「以何物作紐？」佛言：「應用鐵、若銅、若木、毛芻摩、劫貝、文阇草
【現代漢語翻譯】 現代漢語譯本：
此事稟告佛陀后，佛陀說：『從今以後允許各位比丘住在房舍中。』當時，有位居士立即為比丘們建造各種房舍，高大寬敞，裝飾華麗，色彩繽紛，但沒有可以躺臥和覆蓋身體的物品。比丘們因此無法躺臥，此事稟告佛陀后，佛陀說：『允許鋪草或樹葉躺臥，另外製作覆蓋身體的衣服，以及覆蓋身體的物品。』這個國家氣候炎熱，草葉容易生蟲，佛陀說：『允許製作薦席和𥱿篨（粗厚的草蓆）。』即使如此，仍然生蟲，佛陀說：『允許製作床榻。』比丘們用柔軟的木頭製作床桄和床簀（床上的編織物），因此感到隱身苦惱，此事稟告佛陀后，佛陀說：『允許製作褥子。』長老優波離問佛陀：『用什麼東西製作褥子？』佛陀說：『允許用甘蔗渣、瓠蔓、瓜蔓、毳芻摩（柔軟的草）、劫貝（木棉）、文阇草、婆婆阇草、麻，甚至用水衣來填充褥子。』當時，比丘們睡覺時沒有枕頭，頭垂下來，此事稟告佛陀后，佛陀說：『允許製作草枕。』比丘們用草枕，但柔軟的草枕刺痛頭部，佛陀說：『允許用納若毳（柔軟的毛）。』
各個房舍沒有門，有狗、牛馬、獐鹿、獼猴進來，此事稟告佛陀后，佛陀說：『允許製作戶扇（門扇）。』戶扇沒有製作關鑰，因此賊進來偷衣缽，此事稟告佛陀后，佛陀說：『允許用繩子繫住。』比丘們不知道該如何系，佛陀說：『允許做下扂（門閂）。』比丘們不知道該如何做，佛陀說：『應該鑿孔用繩子穿過牽引關閉。』關閉后卻無法打開，佛陀說：『應該製作開戶鉤。』長老優波離問佛陀：『用什麼材料製作？』佛陀說：『應該用鐵、或銅、或木頭製作。』製作好后卻不知道該如何打開，佛陀說：『在戶扇中鑿孔，將鉤子伸進去撥開橝（門閂）。』比丘們關閉門時沒有可以抓握的地方，佛陀說：『戶扇上應該鑿孔安裝紐（門鈕）。』長老優波離問佛陀：『用什麼材料製作紐？』佛陀說：『應該用鐵、或銅、或木頭、毛芻摩（柔軟的草）、劫貝（木棉）、文阇草。
【English Translation】 English version:
This matter was reported to the Buddha, and the Buddha said, 'From now on, monks are allowed to live in dwellings.' At that time, a householder immediately built various dwellings for the monks, which were tall, spacious, well-decorated, and colorful, but there were no items for lying down or covering the body. Therefore, the monks could not lie down. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to spread grass or leaves to lie down, and to make separate clothes to cover the body, as well as items to cover the body.' The country was hot, and the grass and leaves easily bred insects. The Buddha said, 'It is allowed to make mats and 𥱿篨 (rough, thick grass mats).' Even so, insects still bred. The Buddha said, 'It is allowed to make beds.' The monks used soft wood to make bed frames and bed slats, and therefore felt hidden suffering. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to make mattresses.' The elder Upali asked the Buddha, 'What should be used to make mattresses?' The Buddha said, 'It is allowed to use sugarcane pulp, gourd vines, melon vines, soft grass (毳芻摩), kapok (劫貝), Munja grass (文阇草), Babbula grass (婆婆阇草), hemp, and even water-resistant cloth to fill the mattresses.' At that time, the monks had no pillows when they slept, and their heads drooped. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to make grass pillows.' The monks used grass pillows, but the soft grass pillows pricked their heads. The Buddha said, 'It is allowed to use soft wool (納若毳).'
The dwellings had no doors, and dogs, cattle, horses, deer, and monkeys came in. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to make door panels (戶扇).' The door panels had no locks, so thieves came in to steal robes and bowls. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to tie them with ropes.' The monks did not know how to tie them. The Buddha said, 'It is allowed to make lower bolts (下扂).' The monks did not know how to make them. The Buddha said, 'Holes should be drilled and ropes should be threaded through to pull them closed.' After closing them, they could not be opened. The Buddha said, 'Opening hooks should be made.' The elder Upali asked the Buddha, 'What materials should be used to make them?' The Buddha said, 'They should be made of iron, or copper, or wood.' After making them, they did not know how to open them. The Buddha said, 'Drill holes in the door panels, insert the hooks, and push the bolts (橝) open.' When the monks closed the doors, there was nothing to grab. The Buddha said, 'Holes should be drilled on the door panels to install knobs (紐).' The elder Upali asked the Buddha, 'What materials should be used to make the knobs?' The Buddha said, 'They should be made of iron, or copper, or wood, soft grass (毛芻摩), kapok (劫貝), Munja grass (文阇草).
、麻皮。」時諸房舍無向故闇，佛言：「聽作向。」作向已有鵝雁、孔雀、鸚鵡、舍利鳥、鳩耆羅鳥、命命鳥、燕雀從向中入，作聲故，妨諸比丘坐禪讀經。是事白佛，佛言：「應施欞子。」施欞子已鳥故得入，佛言：「應施網。」長老優波離問佛：「何等物作網？」佛言：「應用毛芻摩、劫貝、文阇、婆婆阇、麻皮作。」作已朽壞，佛言：「應遮。」長老優波離問佛：「以何物遮？」佛言：「應用木作施轆轤。」作已室中阇，佛言：「應作雀目。」作已亦闇，佛言：「應作向阘。」爾時熱過寒到，向中無扇寒入，佛言：「應作扇。」作扇已小動便脫，佛言：「應上下作掩。」作已兩扇間不合，佛言：「應廣作令掩。」作已動搖，佛言：「施關向高。」不知云何閉？佛言：「應以繩牽閉。」閉已不能開，佛言：「應作孔施兩繩，一繩牽閉、一繩挽開。」爾時諸房舍不泥故，墼間有蛇蜈蚣毒蟲生，嚙諸比丘，佛言：「應泥。」泥已壁粗澀破衣，佛言：「應細泥塗。」爾時諸房舍用泥覆故，久雨便漏，佛言：「應用草覆。」覆已當脊上漏，佛言：「脊上厚覆。」覆已為風所發，佛言：「應系兩邊。」系已兩頭故漏，佛言：「應多著草泥以橛釘上。」雨時泥爛墮落，佛言：「應用瓫覆。」瓫又墮地破壞，佛言：「應穿瓫以橛
【現代漢語翻譯】 現代漢語譯本： 『麻皮。』當時各個房舍因為沒有朝向而昏暗，佛陀說：『允許開設朝向。』開設朝向后，有鵝、雁、孔雀、鸚鵡、舍利鳥（Śārika，一種鳥名）、鳩耆羅鳥（Kokila，杜鵑鳥）、命命鳥（Jīvaṃjīvaka，鷓鴣鳥）、燕雀從朝向中飛入，發出聲音，妨礙了各位比丘坐禪讀經。這件事稟告了佛陀，佛陀說：『應該安裝欞子。』安裝欞子后鳥仍然可以飛入，佛陀說：『應該安裝網。』長老優波離（Upāli）問佛陀：『用什麼材料製作網？』佛陀說：『可以用毛、芻摩（Cūrma，一種草）、劫貝（Karpāsa，棉花）、文阇（Muñja，一種草）、婆婆阇（Babbaja，一種草）、麻皮製作。』製作后容易朽壞，佛陀說：『應該遮蓋。』長老優波離問佛陀：『用什麼東西遮蓋？』佛陀說：『應該用木頭製作轆轤。』製作后室內仍然有陽光直射，佛陀說：『應該製作雀目窗。』製作后又變得昏暗，佛陀說：『應該製作朝向阘（小窗）。』 當時天氣由熱轉冷，從朝向中沒有遮擋，寒風吹入，佛陀說：『應該製作扇。』製作的扇子稍微一動就脫落，佛陀說：『應該上下製作掩。』製作后兩扇之間不能閉合，佛陀說：『應該加寬製作令其閉合。』製作后容易晃動，佛陀說：『安裝門閂，朝向要高。』不知道如何關閉？佛陀說：『應該用繩子牽引關閉。』關閉后不能打開，佛陀說：『應該製作孔洞，安裝兩條繩子，一條繩子牽引關閉，一條繩子拉開。』 當時各個房舍因為沒有泥塗，墻壁縫隙間有蛇、蜈蚣等毒蟲產生，叮咬各位比丘，佛陀說：『應該泥塗。』泥塗后墻壁粗糙，容易磨破衣服，佛陀說：『應該用細泥塗抹。』當時各個房舍因為用泥覆蓋，長期下雨就會漏水，佛陀說：『應該用草覆蓋。』覆蓋后屋脊上漏水，佛陀說：『屋脊上要加厚覆蓋。』覆蓋后被風吹開，佛陀說：『應該在兩邊繫牢。』繫牢后兩頭仍然漏水，佛陀說：『應該多放些草泥，用木橛釘上。』下雨時泥土腐爛掉落，佛陀說：『應該用瓦罐覆蓋。』瓦罐又掉在地上破壞，佛陀說：『應該在瓦罐上鉆孔，用木橛。
【English Translation】 English version: 『Hemp skin.』 At that time, all the rooms were dark because they had no orientation. The Buddha said, 『It is permitted to make orientations.』 After making orientations, geese, swans, peacocks, parrots, Śārika birds (Śārika, a type of bird), Kokila birds (Kokila, cuckoo), Jīvaṃjīvaka birds (Jīvaṃjīvaka, partridge), swallows, and sparrows entered from the orientations, making noise and disturbing the monks' meditation and scripture reading. This matter was reported to the Buddha, and the Buddha said, 『Lattices should be installed.』 After installing lattices, birds could still enter, and the Buddha said, 『Nets should be installed.』 Elder Upāli (Upāli) asked the Buddha, 『What materials should be used to make nets?』 The Buddha said, 『They can be made of hair, Cūrma (Cūrma, a type of grass), Karpāsa (Karpāsa, cotton), Muñja (Muñja, a type of grass), Babbaja (Babbaja, a type of grass), and hemp skin.』 After making them, they easily decayed, and the Buddha said, 『They should be covered.』 Elder Upāli asked the Buddha, 『With what should they be covered?』 The Buddha said, 『A pulley should be made of wood.』 After making it, there was still direct sunlight in the room, and the Buddha said, 『雀目 windows should be made.』 After making them, it became dark again, and the Buddha said, 『Small windows (向阘) should be made.』 At that time, the weather changed from hot to cold, and cold wind entered from the orientations without any cover. The Buddha said, 『Fans should be made.』 The fans that were made fell off with slight movement. The Buddha said, 『Covers should be made above and below.』 After making them, the two leaves could not be closed. The Buddha said, 『They should be made wider so that they can be closed.』 After making them, they easily shook. The Buddha said, 『Install a bolt, and the orientation should be high.』 How to close it? The Buddha said, 『It should be closed by pulling a rope.』 After closing it, it could not be opened. The Buddha said, 『Holes should be made, and two ropes should be installed, one rope to pull and close, and one rope to pull and open.』 At that time, because the rooms were not plastered, snakes, centipedes, and poisonous insects were born in the cracks of the walls, biting the monks. The Buddha said, 『They should be plastered.』 After plastering, the walls were rough and easily tore clothes. The Buddha said, 『They should be plastered with fine mud.』 At that time, because the rooms were covered with mud, they leaked after long periods of rain. The Buddha said, 『They should be covered with grass.』 After covering them, the ridge leaked. The Buddha said, 『The ridge should be thickly covered.』 After covering them, they were blown open by the wind. The Buddha said, 『They should be tied on both sides.』 After tying them, the two ends still leaked. The Buddha said, 『More grass and mud should be put on, and they should be nailed with wooden pegs.』 When it rained, the mud rotted and fell off. The Buddha said, 『They should be covered with pottery jars.』 The pottery jars fell to the ground and broke. The Buddha said, 『Holes should be drilled in the pottery jars, and they should be pegged with wooden pegs.』
釘之。」雨從孔入，佛言：「應作覆盆蓋蓋孔上。」
佛在王舍城。爾時舍衛國給孤獨氏，有少因緣至王舍城，宿一居士舍。是居士請佛及僧明日食，故后夜起，喚兒息、奴婢、內外作人：「汝等速起，破薪、取水、安施釜鑊、煮飯作羹。」是居士自莊嚴堂舍敷眾坐處。時給孤獨作是念：「是居士為欲嫁娶？為請國王及大臣耶？為作大施會耶？」作是念已，問居士言：「汝欲嫁娶、為欲請國王大臣、為作大施會耶？」居士答言：「我不嫁娶亦不請王及大臣也。請佛及僧明日食，故作大施會。」給孤獨氏初聞佛名，心喜毛豎，問言：「何人是佛？」居士答言：「有釋王太子，以信出家得無上道，故號為佛。」又問：「何名為僧？」答言：「有種種人、種種雜姓、種種異人出家，剃除鬚髮服法衣隨佛出家，是名為僧。」又問：「佛今所在？」答言：「近在寒林，欲見隨意。」給孤獨氏至心欲見，夜現明相，即從捨出至大勢神門，門自然開。此門常法，初夜吹唄，為客入故。后夜吹唄，為人出故。爾時給孤獨氏見此門開，念必夜了，出門不遠明相不現，闇無所睹。即時驚怖毛豎：「將無非人嬈固我耶？」尋欲退還。時大勢門神，為現光明徹照寒林，語言：「汝去！勿復恐懼，我前世時是汝善知識密肩婆羅門，同心相敬
【現代漢語翻譯】 現代漢語譯本： 『釘住它。』雨水從孔洞進入，佛陀說：『應該做一個倒扣的盆子蓋在孔洞上。』
佛陀在王舍城（Rājagṛha，古印度城市）。當時，舍衛國（Śrāvastī，古印度城市）的給孤獨長者（Anāthapiṇḍada，富有的商人）因為一些事情來到王舍城，借宿在一個居士的家中。這位居士準備第二天齋請佛陀和僧眾，所以在後半夜就起身，叫喚他的孩子、奴婢、內外僕人：『你們快起來，劈柴、取水、安置鍋灶、煮飯做羹。』這位居士親自裝飾堂舍，鋪設僧眾的座位。當時，給孤獨長者心中想：『這位居士是要娶媳婦嗎？還是要請國王和大臣呢？還是要做大型的佈施法會呢？』這樣想著，就問居士說：『您是要娶媳婦，還是要請國王大臣，還是要做大型的佈施法會呢？』居士回答說：『我不是要娶媳婦，也不是要請國王和大臣。我是要請佛陀和僧眾明天來吃飯，所以要做大型的佈施法會。』給孤獨長者第一次聽到佛陀的名號，心中歡喜，汗毛都豎起來了，問道：『什麼是佛陀？』居士回答說：『有一位釋迦族的太子，因為信仰而出家，證得了無上的道，所以號稱為佛陀。』又問：『什麼是僧？』回答說：『有各種各樣的人、各種各樣的姓氏、各種各樣不同的人出家，剃除鬚髮，穿上法衣，跟隨佛陀出家，這稱為僧。』又問：『佛陀現在在哪裡？』回答說：『就在附近的寒林（墓地），想見的話可以隨意去。』給孤獨長者一心想要見到佛陀，夜裡出現了明亮的景象，就從居士的住所出來，來到大勢神（Mahāsthāma，守護神）的門前，門自然打開了。這扇門通常的規矩是，初夜吹奏法螺，是爲了迎接客人進入；後半夜吹奏法螺，是爲了讓人們出去。當時給孤獨長者看到這扇門打開，心想一定是天亮了，出門不遠，明亮的景象卻消失了，一片黑暗什麼也看不見。立刻感到驚慌害怕，汗毛都豎起來了：『莫非是有非人（非人類的生命）在迷惑我？』想要退回去。這時，大勢門神爲了他顯現光明，照亮了寒林，說道：『你走吧！不要再恐懼，我前世的時候是你的善知識密肩婆羅門（Mitrakāñcana，婆羅門的名字），我們同心互相尊敬。
【English Translation】 English version: 『Nail it.』 Rain entered through the hole, and the Buddha said, 『You should make an overturned basin to cover the hole.』
The Buddha was in Rājagṛha (ancient Indian city). At that time, Anāthapiṇḍada (wealthy merchant) of Śrāvastī (ancient Indian city) came to Rājagṛha for some reason and stayed overnight at the house of a householder. This householder was preparing to invite the Buddha and the Sangha for a meal the next day, so he got up in the latter part of the night and called out to his children, servants, and all the workers: 『Get up quickly, chop wood, fetch water, set up the pots and pans, cook rice and make soup.』 This householder personally decorated the hall and set up seats for the Sangha. At that time, Anāthapiṇḍada thought to himself: 『Is this householder going to take a wife? Or is he inviting the king and ministers? Or is he holding a large almsgiving ceremony?』 Thinking this, he asked the householder, 『Are you going to take a wife, or are you inviting the king and ministers, or are you holding a large almsgiving ceremony?』 The householder replied, 『I am not taking a wife, nor am I inviting the king and ministers. I am inviting the Buddha and the Sangha for a meal tomorrow, so I am holding a large almsgiving ceremony.』 Anāthapiṇḍada heard the name of the Buddha for the first time, and his heart was filled with joy, and his hair stood on end. He asked, 『Who is the Buddha?』 The householder replied, 『There is a prince of the Śākya clan who renounced his home out of faith and attained the unsurpassed path, so he is called the Buddha.』 He also asked, 『What is the Sangha?』 The householder replied, 『There are all kinds of people, all kinds of surnames, all kinds of different people who have renounced their homes, shaved their heads and beards, put on the robes of the Dharma, and followed the Buddha, this is called the Sangha.』 He also asked, 『Where is the Buddha now?』 The householder replied, 『He is nearby in the cold forest (cemetery), you can go see him if you wish.』 Anāthapiṇḍada sincerely wanted to see the Buddha. At night, a bright light appeared, and he left the householder's residence and came to the gate of Mahāsthāma (guardian deity). The gate opened naturally. The usual practice for this gate is to blow the conch shell in the early part of the night to welcome guests in; to blow the conch shell in the latter part of the night to allow people to leave. At that time, Anāthapiṇḍada saw that this gate was open and thought that it must be dawn. He went out not far, but the bright light disappeared, and it was dark and he could see nothing. He immediately felt frightened and his hair stood on end: 『Could it be that non-human beings (non-human life forms) are bewitching me?』 He wanted to turn back. At this time, the gate deity Mahāsthāma manifested light for him, illuminating the cold forest, and said, 『Go! Do not be afraid, in my previous life I was your good friend Mitrakāñcana (name of a Brahmin), we respected each other with one heart.』
居士。我昔因到王舍城見舍利弗、目連，我頭面作禮現前坐，即為我說法示教利喜。示教利喜已，我受三歸五戒，以是因緣故，生四王天上，頓止斯門，是故語汝，去得大利，直進勿疑。」是時天神即說偈言：
「若人得百馬， 百瓔珞嚴具； 草馬車一百， 不如前一步。 若百雪山象， 修廣大身牙； 又以純金飾， 嚴身最殊異； 不如前一步， 十六分之一。 北方百美女， 瓔珞環金印； 以是莊嚴具， 年少端正妙； 比汝前一步， 十六不及一。 乃至轉輪王， 第一玉女寶； 比汝前一步， 十六不及一。 是故汝直前， 勿復疑悔還。」
時給孤獨氏，唸佛法僧必大不小，乃令天神慇勤致教。即從光中進到寒林，於時地了，佛在露地經行，住待居士。爾時居士，以白衣法問訊佛：「世尊！臥安隱不？」佛說偈言：
「我除諸欲漏， 解脫離世間， 已斷一切漏， 心滅諸熱惱， 得寂滅處故， 我臥常安隱。」
爾時世尊即于經行處坐，是居士頭面禮佛足卻坐一面，佛為說法示教利喜，為說初法佈施持戒生天果報，說五欲過世間苦惱，出家安樂分別垢凈。佛知是人心調柔軟堪受上法，為說四諦苦習盡道，如白凈衣易受染色
【現代漢語翻譯】 現代漢語譯本： 『居士（在家修行的佛教徒）。我過去因為到王舍城，見到了舍利弗（智慧第一的佛陀十大弟子之一）、目連（神通第一的佛陀十大弟子之一），我向他們頂禮，在他們面前坐下，他們就為我說法，開示教導，使我歡喜。開示教導使我歡喜之後，我受了三歸（皈依佛、法、僧）五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），因為這個因緣，我生到了四王天（佛教欲界六天中的第一重天），暫時停留在這裡，所以告訴你，前去能得到大利益，直接前進不要懷疑。』當時天神就說了偈語： 『如果有人得到一百匹馬，一百件用瓔珞（珠玉串成的裝飾品）裝飾的華麗物品；還有一百輛草扎的馬車，都不如你向前走一步。 如果有一百頭雪山象，修長而巨大的象牙；又用純金裝飾，裝飾身體非常特別；也不如你向前走一步的十六分之一。 如果有一百個北方的美女，帶著瓔珞、環和金印；用這些來莊嚴自身，年輕美麗；比你向前走一步，十六分之一都不及。 乃至轉輪王（擁有統治世界的輪寶的理想君王），第一美麗的玉女寶；比你向前走一步，十六分之一都不及。 所以你直接向前走，不要再懷疑後悔。』 當時給孤獨氏（Anathapindika，一位著名的佛教護法）心想佛、法、僧必定偉大而不渺小，才讓天神慇勤地教導我。就從光明中前進到了寒林（墓地），這時地已經亮了，佛在露天的地方經行（來回走動），等待著居士。當時居士用在家人的禮節問候佛：『世尊！您睡眠安穩嗎？』佛說了偈語： 『我消除了各種慾望的煩惱，解脫了世間的束縛，已經斷除了一切煩惱，心中沒有了熱惱，得到了寂滅的境界，所以我睡眠常常安穩。』 當時世尊就在經行的地方坐下，這位居士頂禮佛足，退到一旁坐下，佛為他說法，開示教導，使他歡喜，為他說最初的法，佈施、持戒、生天的果報，說五欲（色、聲、香、味、觸）的過患和世間的苦惱，出家的安樂和分辨清凈與污垢。佛知道這個人內心調柔，堪能接受更高的佛法，就為他說四諦（苦、集、滅、道），就像潔白的布容易染色一樣。
【English Translation】 English version: 『Layman (a Buddhist practitioner who is not a monk). In the past, when I went to Rajagriha (city in ancient India), I saw Shariputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers). I bowed my head and sat before them, and they taught me the Dharma, instructing and delighting me. After they had instructed and delighted me, I took the Three Refuges (Buddha, Dharma, Sangha) and the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants). Because of this cause, I was born in the Heaven of the Four Kings (the first of the six heavens in the Desire Realm of Buddhism), and I am temporarily staying here. Therefore, I tell you that going forward will bring great benefit; go straight ahead without doubt.』 Then the deity spoke in verse: 『If one were to obtain a hundred horses, a hundred magnificent ornaments adorned with necklaces (strings of jewels); and a hundred carts made of grass, it would not be equal to one step forward you take. If there were a hundred elephants from the snowy mountains, with long and large tusks; and adorned with pure gold, decorating their bodies in an extraordinary way; it would not be equal to one-sixteenth of one step forward you take. If there were a hundred beautiful women from the north, wearing necklaces, bracelets, and gold seals; using these to adorn themselves, young, beautiful, and exquisite; compared to one step forward you take, one-sixteenth would not be equal. Even a Chakravartin (an ideal universal ruler who possesses the wheel-turning jewel), with the most beautiful jewel of a jade maiden; compared to one step forward you take, one-sixteenth would not be equal. Therefore, go straight ahead, do not doubt or regret turning back.』 At that time, Anathapindika (a famous patron of Buddhism) thought that the Buddha, Dharma, and Sangha must be great and not small, which is why the deity earnestly instructed me. He then proceeded from the light to the charnel ground (cemetery). At this time, the ground was illuminated, and the Buddha was walking back and forth in the open, waiting for the layman. Then the layman greeted the Buddha with the etiquette of a layman: 『World Honored One! Do you sleep peacefully?』 The Buddha spoke in verse: 『I have eliminated the defilements of all desires, liberated from the world, have cut off all outflows, my mind is without heat and vexation, having attained the state of stillness and extinction, therefore I always sleep peacefully.』 At that time, the World Honored One sat down at the place where he was walking back and forth. This layman bowed his head to the Buddha's feet and sat to one side. The Buddha taught him the Dharma, instructing and delighting him, speaking of the initial Dharma, the rewards of giving, upholding the precepts, and being born in heaven, speaking of the faults of the five desires (form, sound, smell, taste, touch) and the suffering of the world, the happiness of leaving home, and distinguishing between purity and defilement. The Buddha knew that this person's mind was pliable and capable of receiving higher Dharma, so he spoke to him about the Four Noble Truths (suffering, accumulation, cessation, path), just as a clean white cloth easily absorbs dye.
，是人亦爾，聞法開悟，即于座上見法得法，知法通達法，斷疑不隨他，于佛法中得無所畏。從坐起頭面禮佛足作是言：「世尊！我心樂佛法，知我盡壽作優婆塞，愿世尊及僧，受我夏請住舍衛國。」佛知故問居士：「汝字何等？」答言：「我字須達，供給孤獨故，國人稱我為給孤獨氏。」佛問須達：「舍衛國有僧坊不？」答言：「未有。世尊！」佛言：「若有僧坊住處，諸比丘可得來往。若無有者，諸比丘不得往來止頓。」又言：「愿世尊但受我請，我能為辦僧坊，令諸比丘得來往止頓。愿世尊遣舍利弗，為我作僧坊師。」佛敕舍利弗：「汝與居士作僧坊師。」是居士即往詣竹園，看講堂、溫室、食堂、作食處、洗浴處、門屋、坐禪處、廁處，取相貌已，是居士于王舍城因緣事訖，還向舍衛國。行路知佛所當宿處，語諸知親相識諸負債人言：「汝等知不？今佛出世，我當爲佛於此作如是講堂、溫室、食堂、食廚、洗浴處、門屋、禪坊、大小便處。」爾時給孤獨氏，限半由旬起僧坊，約敕左右供給所須，如是次第約敕至舍衛國。到已不入城內、不還自舍，繞城推求立僧坊處，路行思惟：「誰有好園來往穩便，樹林豐茂流水清潔，無諸毒螫蚊虻之類，無大風熱晝夜少聲，我於斯處當起僧坊施佛及僧。」如是行時，見祇陀
【現代漢語翻譯】 現代漢語譯本 此人也是如此，聽聞佛法開悟后，當即在座位上見到法、得到法，了解法、通達法，斷除疑惑不再跟隨他人，在佛法中獲得無所畏懼。從座位上起身，頭面頂禮佛足，說道：『世尊！我內心喜愛佛法，請您知曉我終身作為優婆塞（Upasaka，在家男信徒），愿世尊和僧團接受我的夏季供養，住在舍衛國（Śrāvastī）。』佛陀明知故問居士：『你的名字是什麼？』回答說：『我的名字叫須達（Sudatta），因為經常供給孤獨者，所以國人稱我為給孤獨氏（Anāthapiṇḍada）。』佛陀問須達：『舍衛國有沒有僧房？』回答說：『還沒有，世尊！』佛陀說：『如果有僧房住所，各位比丘（bhikkhu，出家男眾）才可以來往。如果沒有，各位比丘就不能來往停留。』又說：『愿世尊只接受我的邀請，我能為您辦理僧房，讓各位比丘可以來往停留。愿世尊派遣舍利弗（Śāriputra），為我做僧房的建築師。』佛陀命令舍利弗：『你和居士一起做僧房的建築師。』這位居士就前往竹園（Veṇuvana），察看講堂、溫室、食堂、廚房、浴室、門房、禪房、廁所等處，記住它們的樣式后，這位居士在王舍城（Rājagṛha）的事務結束后，返回舍衛國。在路上得知佛陀將要住宿的地方，告訴認識的親友和欠債的人說：『你們知道嗎？現在佛陀出世了，我將要為佛陀在這裡建造這樣的講堂、溫室、食堂、廚房、浴室、門房、禪房、大小便處。』當時給孤獨氏，劃定半由旬（yojana，古印度長度單位）的範圍開始建造僧房，約束左右的人供給所需的物品，就這樣依次約束到舍衛國。到達后不進城內、也不回家，繞著城尋找適合建造僧房的地方，邊走邊思考：『誰有好園林，來往方便，樹林茂盛，流水清潔，沒有毒蟲蚊虻之類的，沒有大風炎熱，晝夜安靜，我將在這裡建造僧房，供養佛陀和僧團。』這樣走著，看見祇陀（Jetavana）
【English Translation】 English version That person is also like this. Upon hearing the Dharma and attaining enlightenment, he immediately sees the Dharma, attains the Dharma, understands the Dharma, and penetrates the Dharma while sitting in his seat. He cuts off doubts and no longer follows others, gaining fearlessness in the Buddha Dharma. Rising from his seat, he prostrates himself at the Buddha's feet and says: 'World Honored One! My heart delights in the Buddha Dharma. Know that I will be an Upasaka (lay male devotee) for the rest of my life. May the World Honored One and the Sangha (monastic community) accept my summer invitation and reside in Śrāvastī (city in ancient India).' Knowing this, the Buddha asked the householder: 'What is your name?' He replied: 'My name is Sudatta (name of the householder), and because I often provide for the lonely, the people of the country call me Anāthapiṇḍada (giver of alms to the helpless).' The Buddha asked Sudatta: 'Are there any monasteries in Śrāvastī?' He replied: 'Not yet, World Honored One!' The Buddha said: 'If there are monasteries, the Bhikkhus (ordained male monks) can come and go. If there are none, the Bhikkhus cannot come and go and stay.' He also said: 'May the World Honored One only accept my invitation. I can arrange for monasteries so that the Bhikkhus can come and go and stay. May the World Honored One send Śāriputra (one of the chief disciples of the Buddha) to be the architect of the monastery for me.' The Buddha instructed Śāriputra: 'You and the householder shall be the architects of the monastery.' The householder then went to Veṇuvana (bamboo grove), inspected the lecture hall, warm room, dining hall, kitchen, bathroom, gatehouse, meditation hall, and toilet, and remembered their appearance. After finishing his affairs in Rājagṛha (ancient city in India), the householder returned to Śrāvastī. On the way, knowing where the Buddha would stay, he told his relatives, friends, and debtors: 'Do you know? Now the Buddha has appeared in the world, and I will build such a lecture hall, warm room, dining hall, kitchen, bathroom, gatehouse, meditation hall, and toilet here for the Buddha.' At that time, Anāthapiṇḍada marked out half a yojana (ancient Indian unit of distance) to build the monastery, instructing those around him to provide the necessary supplies, and so on, until he reached Śrāvastī. Upon arriving, he did not enter the city or return home, but circled the city, seeking a place to build the monastery, thinking as he walked: 'Whose good garden is convenient for travel, with lush trees, clean flowing water, free from poisonous insects and mosquitoes, without strong winds and heat, and quiet day and night? I will build a monastery in this place to offer to the Buddha and the Sangha.' As he walked, he saw Jetavana (Jeta's Grove)
王子有園來往穩便，樹林豐茂有好流水，無諸毒蟲蚊虻之類，無大風大熱，晝夜閑靜少諸音聲。即便生念：「我於斯處當起僧坊奉佛及僧。」時給孤獨氏，還舍衛城不自入舍，即詣祇陀王子所白言：「買君園，愿以與我。」王子答言：「我此園非可買者，乃至側布金錢滿中，亦不賣也。」居士言：「園價已斷。」王子答言：「我不斷價。」以是因緣遂相共諍，即詣斷事大臣富貴人所具說是事。時大臣能斷事者語王子言：「汝園已賣，宜時納價。汝何故言：『側布金錢。』」給孤獨氏尋便還歸，遣象馬車乘，負載金錢到祇陀園，側布其地，余少未足。居士思惟：「出何藏金令滿此地，而不多不少？」王子祇陀見其靜默，語居士言：「欲悔隨意，以金相付園地還我。」報言：「王子！吾心不悔，但自思惟：『開何藏金不多不少，而得滿足。』」王子聞已便作是念：「佛法僧眾必大不小，能令居士舍爾所寶物。」作是念已語居士言：「莫復布錢，吾於此中當起門屋施佛及僧。」時居士便聽，以憐愍故，王子于中起立門屋施佛眾僧。
爾時居士以舍利弗為師，於此園中起十六大重閣作六十窟屋。佛知舍衛國僧坊已辦，集比丘僧而告之言：「吾將遊行至舍衛國，汝等俱去。」比丘受教，愿皆隨從。爾時世尊與大比丘眾五百
【現代漢語翻譯】 現代漢語譯本 王子有一個園林，來往很方便，樹林茂盛，有好的流水，沒有各種毒蟲蚊子之類的，沒有大風大熱，白天夜晚都很安靜，沒有什麼嘈雜的聲音。王子就想：『我可以在這個地方建造僧院，供奉佛和僧人。』當時給孤獨長者（Anāthapiṇḍika，一位富有的商人，以慷慨著稱）回到舍衛城（Śrāvastī，古代印度城市）后，沒有直接回家，就去祇陀（Jeta，王子名）王子那裡說：『我想買您的園林，希望把它捐獻出去。』王子回答說：『我的這個園林不是可以買賣的，即使用側著鋪滿金錢，我也不賣。』給孤獨長者說：『我們已經談好了價格。』王子說：『我沒有談好價格。』因為這個原因，他們就互相爭論起來，於是就去斷事的大臣和富貴人家那裡，詳細地說了這件事。當時能斷事的大臣對王子說：『您的園林已經賣了，應該及時收錢。您為什麼說『側著鋪滿金錢』這樣的話呢？』給孤獨長者隨即回家，派象、馬、車等，裝載金錢到祇陀園林，側著鋪在地上，還差一點沒有鋪滿。長者心想：『從哪裡拿出金錢才能不多不少地鋪滿這裡呢？』祇陀王子見他沉默不語，對長者說：『您想反悔嗎？如果您把金錢還給我，園林還給我。』長者回答說：『王子！我不想反悔，我只是在想：『從哪裡拿出金錢才能不多不少，而能夠鋪滿這裡。』』王子聽了之後，就想：『佛法僧眾一定非常偉大，才能讓長者捨棄這麼多的寶物。』想到這裡，就對長者說：『不要再鋪錢了，我可以在這裡建造門屋，捐獻給佛和僧人。』當時長者就同意了，因為憐憫的緣故，王子在園林中建造了門屋，捐獻給佛和僧眾。
當時給孤獨長者以舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）為老師，在這個園林中建造了十六座大重閣，六十間窟室。佛知道舍衛國的僧院已經準備好了，召集比丘僧眾，告訴他們說：『我將要前往舍衛國，你們一起去吧。』比丘們接受教誨，都願意跟隨。當時世尊（Bhagavan，佛陀的尊稱）與五百位大比丘僧眾
【English Translation】 English version The prince had a garden that was convenient to come and go from, with lush trees and good flowing water, free from all kinds of poisonous insects and mosquitoes, without strong winds or great heat, and quiet day and night with little noise. He then thought: 'I should build a monastery in this place to offer to the Buddha and the Sangha (Buddhist monastic community).' At that time, Anāthapiṇḍika (a wealthy merchant known for his generosity) returned to Śrāvastī (an ancient Indian city) and, without going home, went to Prince Jeta (the prince's name) and said: 'I want to buy your garden and wish to donate it.' The prince replied: 'This garden of mine is not for sale; even if you were to spread gold coins sideways to fill it, I would not sell it.' The householder said: 'The price of the garden has already been agreed upon.' The prince replied: 'I did not agree on a price.' Because of this, they argued with each other and went to the ministers and wealthy people who could settle disputes to explain the matter in detail. The minister who could settle disputes said to the prince: 'Your garden has already been sold; you should receive the money in a timely manner. Why did you say, 'Spread gold coins sideways'?' Anāthapiṇḍika immediately returned home and sent elephants, horses, and carriages loaded with gold coins to Jeta's garden, spreading them sideways on the ground, leaving a little bit unfilled. The householder thought: 'From where can I take out gold coins to fill this place completely, neither too much nor too little?' Prince Jeta, seeing him silent, said to the householder: 'Do you want to regret it? If you return the gold coins to me, the garden will be returned to you.' He replied: 'Prince! I do not want to regret it; I am only thinking: 'From where can I take out gold coins that are neither too much nor too little, and can fill this place completely?'' Upon hearing this, the prince thought: 'The Buddha (enlightened one), Dharma (teachings), and Sangha (community) must be very great to make the householder give up so many treasures.' Thinking this, he said to the householder: 'Do not spread any more coins; I will build a gatehouse here and donate it to the Buddha and the Sangha.' At that time, the householder agreed, and out of compassion, the prince built a gatehouse in the garden and donated it to the Buddha and the Sangha.
At that time, Anāthapiṇḍika took Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) as his teacher and built sixteen large double-storied pavilions and sixty cave dwellings in this garden. The Buddha, knowing that the monastery in Śrāvastī was ready, gathered the Bhikshu (Buddhist monk) Sangha and told them: 'I am going to Śrāvastī; you should all go with me.' The Bhikshus received the teaching and were all willing to follow. At that time, the Bhagavan (a title for the Buddha) and five hundred great Bhikshu Sangha
人俱，向舍衛國。時六群比丘，知佛及僧暮所宿處，告其弟子：「汝等往宿處好房留佛，余有好者為我佔取。」弟子受教先往宿處，好房留佛，次有好者為師佔取。爾時舍利弗、目連從佛后至，除佛房舍次欲取房，有比丘言：「他已先取。」如是第二、第三、第四皆言先取。舍利弗、目連取邊房住。佛知故問阿難：「舍利弗、目連今何處住？」答言：「世尊！邊房中住。」佛言：「喚來！」即時來至，問舍利弗：「汝等何故邊房中住？」答言：「世尊！六群比丘知佛暮所宿處，先遣弟子：『汝往宿處，好房留佛，余有好者為我佔取。』弟子受教先來到此，好房留佛，次佔好者，我等從佛后至，除佛房舍次欲取房。有比丘言：『他已先取。』如是第二、第三、第四，皆言先取，是故我等邊房中住。」佛言：「從今聽隨上座次第取房舍住。」即時六群比丘遣病比丘出房，時看病比丘持病比丘大小便器、涕唾器、草蓆從一房至一房，受諸疲苦病者增劇。是事白佛，佛言：「從今不應隨上座驅病比丘出房，驅出者，突吉羅。」六群比丘聞佛不聽隨上座驅病比丘出房，即時託病。有時客比丘，日沒來打戶索住，六群比丘在內應聲，客比丘問：「汝幾歲？」六群比丘言：「我是病人，何須問歲？」問：「汝何病？」答言：「我患口
【現代漢語翻譯】 現代漢語譯本 諸位，（佛陀）前往舍衛國（Śrāvastī，古印度城市，是古代憍薩羅國的首都）。當時六群比丘（一群行為不端的比丘）得知佛陀和僧團晚上要住宿的地方，就告訴他們的弟子：『你們先去住宿的地方，把好的房間留給佛陀，剩下的好房間為我們佔取。』弟子們接受教導，先到住宿的地方，把好的房間留給佛陀，然後把剩下的好房間為他們的老師佔取。當時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）、目連（Maudgalyāyana，佛陀的十大弟子之一，以神通著稱）跟在佛陀後面到達，除了佛陀的房間外，他們想找房間，有比丘說：『別人已經先佔了。』這樣第二次、第三次、第四次，都說已經先佔了。舍利弗、目連只好住在邊上的房間。佛陀知道這件事，故意問阿難（Ānanda，佛陀的十大弟子之一，以記憶力著稱）：『舍利弗、目連現在住在哪裡？』阿難回答說：『世尊！住在邊上的房間里。』佛陀說：『叫他們來！』他們立刻來到佛陀面前，佛陀問舍利弗：『你們為什麼住在邊上的房間里？』舍利弗回答說：『世尊！六群比丘知道佛陀晚上要住宿的地方，事先派弟子來說：『你們去住宿的地方，把好的房間留給佛陀，剩下的好房間為我們佔取。』弟子們接受教導，先來到這裡，把好的房間留給佛陀，然後佔取好的房間，我們跟在佛陀後面到達，除了佛陀的房間外，我們想找房間。有比丘說：『別人已經先佔了。』這樣第二次、第三次、第四次，都說已經先佔了，所以我們住在邊上的房間里。』佛陀說：『從今以後，允許按照上座（長老）的次序來選取房間居住。』當時，六群比丘把生病的比丘趕出房間，這時照顧病人的比丘拿著病人的大小便器、痰盂、草蓆，從一個房間到另一個房間，遭受各種疲勞痛苦，病人的病情也加重了。這件事稟告了佛陀，佛陀說：『從今以後，不應該按照上座的次序驅趕生病的比丘出房間，驅趕的人，犯突吉羅（Dukkata，一種輕微的罪過）。』六群比丘聽說佛陀不允許按照上座的次序驅趕生病的比丘出房間，就立刻假裝生病。有時有客比丘，日落後來敲門請求住宿，六群比丘在裡面應聲，客比丘問：『你幾歲了？』六群比丘說：『我是病人，何必問年齡？』問：『你得了什麼病？』回答說：『我得了口……』 '
【English Translation】 English version People went to Śrāvastī (an ancient city in India, the capital of the ancient Kosala kingdom). At that time, the group of six monks (a group of monks with misconduct) learned where the Buddha and the Sangha (monastic community) would stay for the night, and told their disciples: 'You go to the lodging place first, reserve the good rooms for the Buddha, and take the remaining good rooms for us.' The disciples, receiving the instruction, went to the lodging place first, reserved the good rooms for the Buddha, and then took the remaining good rooms for their teachers. At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and Maudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) arrived after the Buddha. Except for the Buddha's room, they wanted to find a room, but a monk said: 'Someone has already taken it.' This happened the second, third, and fourth time, with everyone saying it was already taken. Śāriputra and Maudgalyāyana had to stay in the side rooms. The Buddha, knowing this, deliberately asked Ānanda (one of the Buddha's ten great disciples, known for his memory): 'Where are Śāriputra and Maudgalyāyana staying now?' Ānanda replied: 'Venerable One! They are staying in the side rooms.' The Buddha said: 'Call them here!' They immediately came to the Buddha, and the Buddha asked Śāriputra: 'Why are you staying in the side rooms?' Śāriputra replied: 'Venerable One! The group of six monks knew where the Buddha would stay for the night, and sent disciples in advance, saying: 'You go to the lodging place, reserve the good rooms for the Buddha, and take the remaining good rooms for us.' The disciples, receiving the instruction, came here first, reserved the good rooms for the Buddha, and then took the good rooms. We arrived after the Buddha, and except for the Buddha's room, we wanted to find a room. A monk said: 'Someone has already taken it.' This happened the second, third, and fourth time, with everyone saying it was already taken, so we are staying in the side rooms.' The Buddha said: 'From now on, allow the rooms to be chosen in order of seniority (elder monks).' At that time, the group of six monks drove the sick monks out of the rooms. The monks taking care of the sick monks carried the sick monks' chamber pots, spittoons, and straw mats from one room to another, suffering various fatigue and pain, and the sick monks' conditions worsened. This matter was reported to the Buddha, and the Buddha said: 'From now on, sick monks should not be driven out of the rooms according to seniority. Those who drive them out commit a Dukkata (a minor offense).' The group of six monks heard that the Buddha did not allow sick monks to be driven out of the rooms according to seniority, and immediately pretended to be sick. Sometimes guest monks came to knock on the door at sunset, asking for accommodation. The group of six monks answered from inside, and the guest monks asked: 'How old are you?' The group of six monks said: 'I am sick, why ask about age?' Asked: 'What is your illness?' Replied: 'I have a mouth...'
懸癰痛，兼患腳指間劈。」諸比丘以是事白佛，佛言：「是人若託病，應次第驅出，僧中作使一切應作。」諸病比丘聞佛語已皆住好房，是事白佛，佛言：「雖實病人，不應好上房舍中住。知臥具人，應籌量房舍及諸病人與中房舍。中房舍者，容受病人看病人及臥具，令得坐臥。」
爾時佛次第到舍衛國，諸比丘欲安居，先作本事，泥塗壁孔及土埵，急床榻繩抖擻被褥枕。六群比丘性懶，立住遙看作是念：「待彼作竟受床榻已，我等當往隨上座次第驅出。」諸比丘作本事竟，敷床榻臥具坐已，六群比丘打戶，房內比丘應聲。六群比丘言：「汝等幾歲？」答言：「若干歲。」六群比丘言：「汝起出去，我是上座。」諸比丘言：「汝等共我來不？」答言：「共來。」「作本事不？」答言：「不作。」諸比丘言：「汝等與我俱來，不作本事，我不能去。」六群比丘言：「佛不說：『不作本事，不與次第住。』但說：『隨上座次第受房舍臥具。』我等是上座，汝云何不去？」六群比丘剿健多力，不念護戒即便入舍強捉曳出。諸比丘身軟，頭首傷壞、衣缽破裂。是事白佛，佛言：「從今應立知分臥具人。立知分臥具人法者，一心和合僧應作是言：『誰能為僧作分臥具人？』是中若有比丘言：『我能。』」佛言：「若有五法
【現代漢語翻譯】 現代漢語譯本： 『懸癰痛（懸掛的癰瘡疼痛），兼患腳指間劈（同時患有腳趾間的面板開裂）。』眾比丘將此事稟告佛陀，佛陀說：『這些人如果假裝生病，應當按順序驅逐出去，在僧團中做一切應該做的事情。』那些生病的比丘聽到佛陀的話后，都住在好的房間里，這件事又被稟告給佛陀，佛陀說：『即使是真正的病人，也不應該住在好的上等房間里。負責安排臥具的人，應該衡量房間和各個病人，給予他們中等的房間。所謂中等的房間，是指能夠容納病人、看護病人的人以及臥具，讓他們能夠坐臥。』 當時，佛陀依次來到舍衛國，眾比丘想要安居，先做準備工作，用泥塗抹墻壁上的孔洞和土堆，拉緊床榻的繩子，抖擻被褥枕頭。六群比丘生性懶惰，站著遠遠地看著，心想：『等他們做完準備，領受了床榻之後，我們再去，按照上座的順序把他們驅趕出去。』眾比丘做完準備工作，鋪好床榻臥具坐下後，六群比丘敲門，房間里的比丘應聲。六群比丘問：『你們多少歲？』回答說：『若干歲。』六群比丘說：『你們起來出去，我是上座。』眾比丘問：『你們和我們一起來的嗎？』回答說：『一起來的。』『做準備工作了嗎？』回答說：『沒做。』眾比丘說：『你們和我們一起來的，不做準備工作，我們不能出去。』六群比丘說：『佛陀不是說過：『不做準備工作，不能按順序居住。』只是說：『按照上座的順序接受房舍臥具。』我們是上座，你們為什麼不出去？』六群比丘強壯有力，不顧護持戒律，就進入房間強行拖拽他們出去。眾比丘身體柔弱，頭和身體受傷，衣缽破裂。這件事稟告給佛陀，佛陀說：『從今以後應該設立分配臥具的人。設立分配臥具的人的方法是，一心和合的僧團應該這樣說：『誰能為僧團做分配臥具的人？』如果其中有比丘說：『我能。』』佛陀說：『如果具備五種條件……』
【English Translation】 English version: 'Suffering from a hanging carbuncle pain, and also afflicted with cracks between the toes.' The Bhikshus reported this matter to the Buddha, who said, 'If these people are feigning illness, they should be expelled in order, and made to do all the work that should be done in the Sangha.' The sick Bhikshus, upon hearing the Buddha's words, all stayed in good rooms. This matter was reported to the Buddha, who said, 'Even if they are truly ill, they should not live in good, upper-class rooms. The person in charge of bedding should assess the rooms and the various sick people, and give them middle-class rooms. Middle-class rooms are those that can accommodate the sick person, the person caring for the sick person, and the bedding, allowing them to sit and lie down.' At that time, the Buddha arrived in Shravasti (a major city in ancient India) in due course. The Bhikshus, wanting to settle down for the rainy season retreat (Varshavasana), first did preparatory work, plastering mud on wall holes and earthen mounds, tightening the ropes of beds, and shaking out bedding and pillows. The group of six Bhikshus (referring to a group of monks known for their misbehavior) were lazy by nature, standing and watching from afar, thinking, 'After they finish preparing and receive the beds, we will go and expel them in order of seniority.' After the Bhikshus finished the preparatory work, spread out the bedding and sat down, the group of six Bhikshus knocked on the door. The Bhikshu inside the room responded. The group of six Bhikshus asked, 'How old are you?' They replied, 'Such and such age.' The group of six Bhikshus said, 'Get up and leave, I am a senior.' The Bhikshus asked, 'Did you come with us?' They replied, 'We came together.' 'Did you do the preparatory work?' They replied, 'We did not.' The Bhikshus said, 'You came with us, but did not do the preparatory work, we cannot leave.' The group of six Bhikshus said, 'The Buddha did not say: 'Those who do not do the preparatory work will not be allowed to live in order.' He only said: 'Receive the rooms and bedding in order of seniority.' We are seniors, why won't you leave?' The group of six Bhikshus were strong and powerful, disregarding the protection of the precepts, they entered the room and forcibly dragged them out. The Bhikshus were physically weak, their heads and bodies were injured, and their robes and bowls were torn. This matter was reported to the Buddha, who said, 'From now on, a person should be appointed to allocate bedding. The method for appointing a person to allocate bedding is that the Sangha, united in mind, should say: 'Who can allocate bedding for the Sangha?' If a Bhikshu among them says: 'I can.'' The Buddha said, 'If one possesses five qualities...'
，不應立作知分臥具人。何等為五？隨愛、隨瞋、隨怖、隨癡、不知得不得。若成就五法，應立作分臥具人。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、知得不得。即時一比丘應僧中唱言：『大德僧聽！比丘某甲，能為眾僧作知分臥具人。若僧時到僧忍聽，僧立比丘某甲作知分臥具人。如是白。』如是白二羯磨。『僧立某甲比丘作知分臥具人竟，僧忍，默然故，是事如是持！』作知分臥具人，應問舊比丘中善好不妄語能分別臥具者，問此別房中有何等供養？彼別房中、此重閣上悉有何等供養？彼重閣上悉有何等供養？舊比丘應以實答。知分臥具人應籌量臥具多少及諸比丘多少，如是籌量臥具諸比丘多少，若一比丘應得一房，便與別房。應先隨上座自恣取，作是言：『大德上座！某別房中有如是供養，某甲別房復有如是供養。上座欲取何者，隨所欲取。』取已次應語第二上座。隨意取已，又語第三上座。若初上座言：『我欲取第三上座房。』」佛言：「不應與，應教作突吉羅悔過。如是次第一切應與。若比丘房舍足者與房舍，如是次第若重足者重與。如是次第若床臥具足者，與床臥具。與法者，知臥具人，應先語上座自恣隨意取，應言：『某床上有如是供養，某床上有如是供養，上座欲取何者？』初上座隨意取已，次
【現代漢語翻譯】 現代漢語譯本：不應該隨便指定一個因為偏愛、嗔恨、恐懼、愚癡或不知是否合格的人來管理臥具分配。哪五種情況不應該呢？就是指隨從個人喜好、隨從嗔恨心、隨從恐懼心、隨從愚癡心、以及不瞭解情況好壞的人。如果具備以下五種條件，才可以被指定為臥具分配人。哪五種條件呢？不隨從個人喜好、不隨從嗔恨心、不隨從恐懼心、不隨從愚癡心、並且瞭解情況好壞。這時，一位比丘應該在僧團中宣佈：『各位大德僧眾請聽！比丘某甲，能夠為眾僧管理臥具分配。如果僧團認為時機已到，僧團同意，那麼僧團就指定比丘某甲為臥具分配人。就這樣宣佈。』 這樣宣佈兩次羯磨（karma，業）。『僧團指定某甲比丘為臥具分配人完畢，僧團同意，因為大家保持沉默，此事就這樣決定！』被指定為臥具分配人後，應該詢問寺院裡德高望重、誠實不妄語、能夠分辨臥具好壞的老比丘，詢問某個房間里有什麼供養？那個房間里、這個樓閣上都有什麼供養？那個樓閣上又有什麼供養？老比丘應該如實回答。臥具分配人應該衡量臥具的數量多少以及比丘的數量多少，這樣衡量臥具和比丘的數量后，如果一個比丘應該得到一個房間，就給他一個房間。應該首先讓上座（長老）隨自己的意願挑選，並這樣說：『大德上座！某個房間里有這樣的供養，某個房間里又有那樣的供養。上座想要哪個，就隨您的意願挑選。』 上座挑選完畢后，接下來應該告訴第二位上座。隨意挑選完畢后，再告訴第三位上座。如果第一位上座說：『我想要第三位上座的房間。』 」 佛說：『不應該給他，應該教他犯了突吉羅（dukkhata，惡作）罪，要懺悔。應該像這樣依次分配給所有人。如果比丘的房間足夠，就分配房間，像這樣依次分配，如果床鋪足夠，就分配床鋪。分配方法是，管理臥具的人應該先告訴上座，讓他隨意挑選，應該說：『某張床上有這樣的供養，某張床上有那樣的供養，上座想要哪張？』 第一位上座隨意挑選完畢后，接下來』
【English Translation】 English version: One should not appoint someone to manage the distribution of bedding based on affection, anger, fear, ignorance, or lack of knowledge of what is appropriate. What are the five reasons one should not appoint someone? That is, following personal affection, following anger, following fear, following ignorance, and not knowing what is appropriate. If one possesses the following five qualities, then one should be appointed as the bedding distributor. What are the five qualities? Not following personal affection, not following anger, not following fear, not following ignorance, and knowing what is appropriate. At that time, a bhikkhu (monk) should announce in the Sangha (monastic community): 'Venerable Sangha, listen! Bhikkhu so-and-so is capable of managing the distribution of bedding for the Sangha. If the Sangha deems it the right time and agrees, then the Sangha will appoint Bhikkhu so-and-so as the bedding distributor. Let it be announced thus.' Let it be announced twice with the karma (formal act). 'The Sangha has completed the appointment of Bhikkhu so-and-so as the bedding distributor, the Sangha agrees, because everyone remains silent, let this matter be thus upheld!' After being appointed as the bedding distributor, one should ask the senior bhikkhus in the monastery who are virtuous, truthful, and able to distinguish good bedding from bad, asking what offerings are in a particular room? What offerings are in that room, on this upper story? What offerings are on that upper story? The senior bhikkhus should answer truthfully. The bedding distributor should assess the quantity of bedding and the number of bhikkhus, and after assessing the quantity of bedding and the number of bhikkhus, if one bhikkhu should receive one room, then give him one room. One should first allow the most senior (Thera) to choose according to his wishes, saying: 'Venerable Thera! In a certain room there are such offerings, and in another room there are such offerings. Whichever you desire, choose according to your wishes.' After the Thera has chosen, then one should tell the second Thera. After choosing according to their wishes, then tell the third Thera. If the first Thera says: 'I want the room of the third Thera,'" the Buddha said: 'One should not give it to him, one should teach him that he has committed a dukkata (wrongdoing) and must confess. One should distribute to everyone in this order. If there are enough rooms for the bhikkhus, then distribute the rooms, in this order. If there are enough beds, then distribute the beds. The method of distribution is that the bedding manager should first tell the Thera to choose according to his wishes, saying: 'On a certain bed there are such offerings, on another bed there are such offerings, which one do you desire?' After the first Thera has chosen according to his wishes, then next'
語第二上座。第二上座取已，次語第三上座。第三上座取已，若初上座言：『我欲取第三上座床臥具。』」佛言：「不應與，應教作突吉羅悔過。」
有一時，跋難陀釋子于祇洹中取臥具分余處，復取諸比丘言：「汝於此處取分，何故復余處取？」答言：「我不復取。」諸比丘不知云何？是事白佛，佛言：「若比丘更于彼取臥具者，此處已名為舍。若言：『我不復取。』亦名舍彼臥具，如《守牧婆羅門婦本生經》廣說。」佛言：「昔者有守牧婆羅門婦，教賊殺夫持財物去，中道值水。賊語婦言：『汝住此岸，我先渡物還當渡汝。』賊尋持衣物渡彼岸，婦便喚言：『汝渡我來。』賊言：『弊婢！汝自夫不愛，何能愛我？』即便捨去，婦裸形住。跋難陀亦如是，舍此臥具更彼處取，此處已失，復言：『我不復取。』彼處復失。復有往昔，野干銜肉到水岸上，見魚水中反腹，即便舍肉慾往取魚。時有飛鳥持此肉去。跋難陀釋子亦如是。」佛如是呵已語諸比丘：「從今若比丘取一分臥具已，不應復取。若更取者，突吉羅。」
佛在憍薩羅國，與大比丘眾俱一處安居。爾時祇洹中安居比丘少，而臥具多。諸比丘各各分已，有餘不盡，隨居士所造房者來問言：「我所作臥具，有比丘住不？」答言：「無人住。何以故？
【現代漢語翻譯】 現代漢語譯本：第二上座取完臥具后，接著問第三上座。第三上座取完后，如果第一上座說：『我想要取第三上座的床和臥具。』」，佛說：「不應該給他，應該教他做突吉羅（Dukkata，一種輕罪）懺悔。」
有一次，跋難陀（Bhadanta，尊者的名字）釋子在祇洹（Jetavana，精舍的名字）中取了臥具，分到別處，又問其他比丘說：「你在這裡取了臥具，為什麼又在別處取？」比丘回答說：「我不再取了。」諸位比丘不知道該怎麼辦。這件事稟告佛陀，佛說：「如果比丘又在那裡取臥具，這裡已經算是捨棄了。如果說：『我不再取了。』也算是捨棄了這裡的臥具，就像《守牧婆羅門婦本生經》里詳細說的那樣。」佛說：「過去有個守牧婆羅門的妻子，教唆盜賊殺了她的丈夫，拿走財物，在半路上遇到水。盜賊對婦人說：『你待在岸這邊，我先運送財物過去，再來渡你。』盜賊隨即帶著衣物渡到對岸，婦人便喊道：『你渡我過來。』盜賊說：『你這壞女人！你連自己的丈夫都不愛，怎麼會愛我？』就捨棄她離開了，婦人赤身裸體地待在那裡。跋難陀也是這樣，捨棄這裡的臥具，又去別處取，這裡已經失去了，又說：『我不再取了。』別處也失去了。還有過去，有隻野干（jackal，一種動物）銜著肉到了水邊，看見水裡有條魚翻著肚子，就捨棄了肉想要去抓魚。這時有隻飛鳥把肉叼走了。跋難陀釋子也是這樣。」佛陀這樣呵斥之後，告訴諸位比丘：「從今以後，如果比丘取了一份臥具，就不應該再取。如果再取，犯突吉羅罪。」
佛陀在憍薩羅國（Kosala，古印度十六雄國之一），與眾多比丘一起安居。當時祇洹精舍中安居的比丘很少，而臥具很多。諸位比丘各自取完后，還有剩餘，於是那些住在居士所造的房舍里的人來問：「我所做的臥具，有比丘住嗎？」回答說：「沒有人住。為什麼呢？
【English Translation】 English version: 'After the second senior monk has taken his bedding, he then asks the third senior monk. After the third senior monk has taken his bedding, if the first senior monk says, 『I want to take the bed and bedding of the third senior monk,』' the Buddha said, 'It should not be given to him; he should be taught to confess a Dukkata (Dukkata, a minor offense).'
Once, Bhadanta (Bhadanta, name of an honored monk) Shishi took bedding in Jetavana (Jetavana, name of a monastery) and distributed it elsewhere, and then asked the other monks, 'You took your share here, why are you taking it elsewhere again?' The monks replied, 'I am not taking it again.' The monks did not know what to do. They reported this matter to the Buddha, who said, 'If a monk takes bedding there again, it is considered abandoned here. If he says, 『I am not taking it again,』 it is also considered abandoning the bedding here, as explained in detail in the Jataka Tale of the Cowherd Brahmin's Wife.' The Buddha said, 'In the past, there was a cowherd Brahmin's wife who incited thieves to kill her husband and take the property. On the way, they encountered water. The thief said to the woman, 『You stay on this shore, I will first transport the goods across, and then come back to ferry you over.』 The thief then carried the clothes and goods to the other shore, and the woman called out, 『Ferry me over.』 The thief said, 『You wicked woman! You didn't even love your own husband, how could you love me?』 And then he abandoned her and left, and the woman stood there naked. Bhadanta is also like that, abandoning the bedding here and taking it elsewhere, it is already lost here, and then saying, 『I am not taking it again,』 it is lost there as well. Also in the past, a jackal (jackal, a type of animal) was carrying meat to the water's edge, and saw a fish floating belly-up in the water, so he abandoned the meat to try to catch the fish. At that moment, a bird flew away with the meat. Bhadanta Shishi is also like that.' After the Buddha rebuked him in this way, he told the monks, 'From now on, if a monk has taken one share of bedding, he should not take another. If he takes another, he commits a Dukkata offense.'
The Buddha was in Kosala (Kosala, one of the sixteen ancient Indian kingdoms), dwelling in one place with a large community of monks. At that time, there were few monks dwelling in Jetavana Monastery, but there was a lot of bedding. After the monks had each taken their share, there was still some left over, so those who lived in the houses built by the laypeople came and asked, 'Is there a monk living in the bedding that I made?' They replied, 'No one is living there. Why is that?'
今祇洹比丘少臥具多，佛聽受一臥具，不聽受多臥具，故無有人住。」諸居士言：「我房中先有敷具被枕、前食時食，我當與房舍衣住中食用者善。」諸比丘不知云何？是事白佛，佛言：「應先人與一，若有長者又應更與，為盡藏物故。若復不盡，應第三更與，為經行故。若復不盡，次與令盡，為護治故。」
爾時憍薩羅國荒亂，以怖畏故，諸比丘多集一處安居結夏。坐已有客比丘來，在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，住待臥具。佛見諸比丘在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，住待臥具。佛知故問阿難：「諸比丘何以故持衣缽著講堂、門屋、經行處、經行頭，住何所待？」答言：「是憍薩羅國荒亂，諸比丘怖畏故，多集一處安居。是客比丘來，在洗腳處、講堂、門屋、經行處，經行頭，持衣缽著是諸處，待臥具分。」佛言：「從今聽二種安居：一、先安居，二、后安居。當與后安居比丘房舍臥具。」彼聞佛聽與后安居比丘房舍臥具，即欲從前安居上座比丘取房舍臥具，以是因緣故，斗諍事起。佛言：「后安居上座比丘，不應從前安居上座比丘取房舍臥具。若前安居上座有二分臥具者，應與后一分。」
憍薩羅國又復荒亂，有諸比丘多集一處安居，分房舍
【現代漢語翻譯】 現代漢語譯本： 當時在祇洹精舍（Jetavana Vihara）的比丘們缺少臥具，但有多餘的。佛陀允許接受一份臥具，不允許接受多份臥具，所以沒有人居住在那些多餘的房間里。一些居士說：『我的房間里先前有鋪具、被子和枕頭，還有前些時候的食物，我應當把房舍和衣物、食物給那些居住和使用的人，這樣最好。』眾比丘不知道該怎麼辦。他們將此事稟告佛陀，佛陀說：『應當先給一個人一份，如果還有剩餘，應當再給另一個人，爲了用盡儲藏的物品。如果還是沒有用盡，應當第三次再給一個人，爲了讓他們可以經行。如果仍然沒有用盡，就依次分給其他人，爲了保護和治理這些物品。』 當時，憍薩羅國（Kosala）發生動亂，因為害怕的緣故，許多比丘聚集在一處結夏安居。當他們坐定后，有客比丘前來，他們把衣缽放在洗腳的地方、講堂、門屋、經行處、經行道的盡頭，住在這些地方等待臥具分配。佛陀看見這些比丘在洗腳的地方、講堂、門屋、經行處、經行道的盡頭，把衣缽放在這些地方，等待臥具分配。佛陀明知故問阿難（Ananda）：『這些比丘為什麼把衣缽放在講堂、門屋、經行處、經行道的盡頭，住在那裡等待什麼？』阿難回答說：『因為憍薩羅國發生動亂，比丘們因為害怕，所以聚集在一處安居。這些客比丘前來，把衣缽放在洗腳的地方、講堂、門屋、經行處、經行道的盡頭，住在這些地方，等待臥具分配。』佛陀說：『從今以後允許兩種安居方式：第一種是先安居，第二種是后安居。應當把房舍和臥具分給后安居的比丘。』他們聽到佛陀允許把房舍和臥具分給后安居的比丘，就想從先安居的上座比丘那裡拿取房舍和臥具，因為這個緣故，發生了爭鬥。佛陀說：『后安居的上座比丘，不應當從先安居的上座比丘那裡拿取房舍和臥具。如果先安居的上座比丘有兩份臥具，應當給后安居的比丘一份。』 憍薩羅國再次發生動亂，有些比丘聚集在一處安居，分配房舍。
【English Translation】 English version: At that time, the Bhikkhus (monks) in Jetavana Vihara (Jetavana Monastery) had few bedding sets but many extra rooms. The Buddha allowed the acceptance of one bedding set but did not allow the acceptance of multiple bedding sets, so no one lived in those extra rooms. Some laypeople said, 'In my room, there are already mats, blankets, and pillows, as well as food from before. I should give the rooms, clothing, and food to those who live and use them, that would be best.' The Bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'You should first give one set to one person. If there is still more, you should give it to another person, in order to use up the stored items. If it is still not used up, you should give it to a third person, so that they can practice walking meditation (Ching-Hsing). If it is still not used up, then distribute it in order to use it all up, for the sake of protecting and managing these items.' At that time, Kosala (Kingdom) was in turmoil. Because of fear, many Bhikkhus gathered in one place to observe the Rainy Season Retreat (Varshavasana). After they were seated, guest Bhikkhus came and placed their robes and bowls in the foot-washing area, the lecture hall, the gatehouse, the walking meditation area, and the end of the walking path, staying in these places waiting for bedding to be distributed. The Buddha saw these Bhikkhus in the foot-washing area, the lecture hall, the gatehouse, the walking meditation area, and the end of the walking path, placing their robes and bowls in these places, waiting for bedding to be distributed. The Buddha knowingly asked Ananda (Buddha's attendant), 'Why are these Bhikkhus placing their robes and bowls in the lecture hall, the gatehouse, the walking meditation area, and the end of the walking path, staying there waiting for what?' Ananda replied, 'Because Kosala is in turmoil, the Bhikkhus are afraid, so they gathered in one place for the Rainy Season Retreat. These guest Bhikkhus came and placed their robes and bowls in the foot-washing area, the lecture hall, the gatehouse, the walking meditation area, and the end of the walking path, staying in these places, waiting for bedding to be distributed.' The Buddha said, 'From now on, two types of Rainy Season Retreat are allowed: the first is the early retreat, and the second is the late retreat. The rooms and bedding should be given to the Bhikkhus who observe the late retreat.' When they heard that the Buddha allowed the rooms and bedding to be given to the Bhikkhus who observe the late retreat, they wanted to take the rooms and bedding from the senior Bhikkhus who observed the early retreat. Because of this, a dispute arose. The Buddha said, 'The senior Bhikkhus who observe the late retreat should not take the rooms and bedding from the senior Bhikkhus who observe the early retreat. If the senior Bhikkhus who observe the early retreat have two sets of bedding, they should give one set to the Bhikkhus who observe the late retreat.' Kosala was once again in turmoil, and some Bhikkhus gathered in one place for the Rainy Season Retreat, distributing rooms.
臥具竟。有餘處諸比丘來，在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，待臥具分。佛見諸比丘持衣缽著是諸處待臥具分，佛知而故問阿難：「諸比丘何故在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，住何所待？」答言：「世尊！憍薩羅國荒亂怖畏。諸比丘安居分臥具竟，是諸比丘從余處來，在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，待臥具分。」佛言：「若有未分臥具者應與分，已分者應共住。」
又時憍薩羅國荒亂，有臣處處鬥戰。諸比丘已結后安居，多有客比丘來，在洗腳處講堂、門屋、經行處、經行頭，持衣缽著是諸處，待臥具分。佛見客比丘持衣缽著是諸處待臥具分，佛知故問阿難：「諸客比丘何故在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，住何所待？」答言：「世尊！憍薩羅國荒亂，有臣處處鬥戰。諸比丘后結坐竟，是客比丘來，至洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，待臥具分。」佛言：「若有空房者應與，若無者應共住，與溫室令安衣缽，應當隨僧乞食。若是中有舊比丘善好樂福德者，應為客比丘求索衣物，莫令是比丘無所得去。」時有阿練兒比丘，從舊比丘求索舉衣缽屋，諸比丘言：「佛未聽我等與阿練
兒舉衣缽屋。」是事白佛，佛言：「從今聽與阿練兒比丘舉衣缽屋。」爾時有諸客比丘，暫來無住處疲極苦惱，是事白佛，佛言：「應暫與房舍臥具。」有時一比丘來宿已，早起便去。是房中所有供養，前食時食乃至房舍衣，舊比丘生疑：「客比丘來是房中宿，早起便去，有是供養分，不知云何？」是事白佛，佛言：「客比丘雖在中宿，住者房舍應受。」◎
◎佛在舍衛國。爾時諸比丘廢學比尼，誦讀修多羅、阿毗曇，遠離比尼。佛見諸比丘不學比尼，誦讀修多羅、阿毗曇，遠離比尼故。見已讚歎比丘通利比尼者，面前讚歎：「長老優波離！諸持比尼中最勝第一。」諸比丘作是念：「佛讚歎比丘通利比尼者，面前讚歎：『長老優波離！諸持比尼中最為第一。』我等何不讀誦比尼？」諸上座長老比丘，從長老優波離受誦比尼。長老優波離，不為高處坐教，恭敬上座故，亦不下處坐教，為尊法故。若經行時、若立時教。爾時長老優波離，行立久故，患腳痛、𨄔膝髀腰脅脊痛，是事白佛。佛以是事集比丘僧，知而故問長老優波離：「優波離！實有上座比丘，從汝受比尼，汝不高處坐教，恭敬上座故，又不下處坐教，為尊法故。汝經行時、若立時教，行立久故，患腳痛、𨄔膝髀腰脅脊痛。汝實爾不？」答言：「實爾。世
【現代漢語翻譯】 現代漢語譯本： 『兒舉衣缽屋』（讓年輕的比丘管理衣缽和房間）。這件事稟告了佛陀，佛陀說：『從今以後，允許年輕的比丘管理衣缽和房間。』當時，有些客居的比丘，暫時前來沒有住處，感到疲憊和苦惱。這件事稟告了佛陀，佛陀說：『應該暫時提供房舍和臥具。』有時，一位比丘前來借宿，早晨起來就離開了。這房間中所有的供養，包括早飯時的食物乃至房舍和衣服，年長的比丘心生疑惑：『客居的比丘來這房間住宿，早晨起來就離開了，他是否有這些供養的份額呢？應該怎麼辦？』這件事稟告了佛陀，佛陀說：『客居的比丘即使在這裡住宿，居住者（指常住比丘）應該接受這些供養。』 佛陀住在舍衛國（Śrāvastī）。當時，各位比丘放棄了學習比尼（Vinaya，戒律），而誦讀修多羅（Sūtra，經）和阿毗曇（Abhidharma，論），遠離了比尼。佛陀看到各位比丘不學習比尼，而誦讀修多羅和阿毗曇，遠離比尼的緣故，看到后讚歎通達比尼的比丘，當面讚歎：『長老優波離（Upāli）！在所有持比尼的人中，您是最殊勝第一的。』各位比丘這樣想：『佛陀讚歎通達比尼的比丘，當面讚歎：『長老優波離！在所有持比尼的人中，您是最為第一的。』我們為什麼不讀誦比尼呢？』各位上座長老比丘，向長老優波離學習誦讀比尼。長老優波離，不坐在高處教導，因為恭敬上座的緣故，也不坐在低處教導，因為尊重法的緣故。或者在經行時、或者站立時教導。當時，長老優波離，因為行走站立太久，患了腳痛、𨄔膝蓋、大腿、腰、脅、脊背痛，這件事稟告了佛陀。佛陀因為這件事召集了比丘僧團，明知而故意問長老優波離：『優波離！確實有上座比丘，向你學習比尼，你不坐在高處教導，因為恭敬上座的緣故，也不坐在低處教導，因為尊重法的緣故。你經行時、或者站立時教導，行走站立太久，患了腳痛、𨄔膝蓋、大腿、腰、脅、脊背痛。你確實是這樣嗎？』回答說：『確實是這樣，世尊（Bhagavan）。』
【English Translation】 English version: 'Ér jǔ yībō wū.' (Let the younger Bhikshus manage the robes, bowls, and rooms.) This matter was reported to the Buddha, and the Buddha said, 'From now on, allow the younger Bhikshus to manage the robes, bowls, and rooms.' At that time, there were some guest Bhikshus who came temporarily without a place to stay, feeling tired and distressed. This matter was reported to the Buddha, and the Buddha said, 'They should be temporarily provided with rooms and bedding.' Sometimes, a Bhikshu came to stay overnight and left early in the morning. Regarding all the offerings in the room, including the food at breakfast, even the room and clothing, the senior Bhikshus were suspicious: 'The guest Bhikshu came to stay in this room and left early in the morning. Does he have a share of these offerings? What should be done?' This matter was reported to the Buddha, and the Buddha said, 'Even if the guest Bhikshu stays here, the resident (referring to the permanent Bhikshu) should receive these offerings.' The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikshus abandoned the study of Vinaya (比尼, precepts), and recited Sūtras (修多羅, scriptures) and Abhidharma (阿毗曇, treatises), distancing themselves from the Vinaya. The Buddha saw that the Bhikshus did not study the Vinaya, but recited Sūtras and Abhidharma, distancing themselves from the Vinaya. Having seen this, he praised the Bhikshus who were well-versed in the Vinaya, praising them in person: 'Elder Upāli (優波離)! Among all those who uphold the Vinaya, you are the most excellent and foremost.' The Bhikshus thought: 'The Buddha praises the Bhikshus who are well-versed in the Vinaya, praising them in person: 'Elder Upāli! Among all those who uphold the Vinaya, you are the most foremost.' Why don't we recite the Vinaya?' The senior elder Bhikshus learned to recite the Vinaya from Elder Upāli. Elder Upāli did not sit in a high place to teach, out of respect for the senior elders, nor did he sit in a low place to teach, out of respect for the Dharma. He taught either while walking or while standing. At that time, Elder Upāli, because of walking and standing for too long, suffered from foot pain, knee pain, thigh pain, waist pain, rib pain, and back pain. This matter was reported to the Buddha. The Buddha gathered the Bhikshu Sangha because of this matter, knowingly and deliberately asking Elder Upāli: 'Upāli! Indeed, there are senior elder Bhikshus who learn the Vinaya from you. You do not sit in a high place to teach, out of respect for the senior elders, nor do you sit in a low place to teach, out of respect for the Dharma. You teach while walking or standing, and because of walking and standing for too long, you suffer from foot pain, knee pain, thigh pain, waist pain, rib pain, and back pain. Is this really so?' He replied: 'It is indeed so, Bhagavan (世尊).'
尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今聽下座比丘欲教上座法者，應在高處坐教，為尊法故。若上座欲從下座受法者，應在下處坐受法，為尊法故。從今聽下座比丘教上座法者，得共等床坐，為上座故。」
佛與大比丘眾俱，遊行憍薩羅國。諸長老舍利弗、目連、阿那律、難提、金毗羅皆隨從佛。是諸長老所言真實，能苦切語折伏眾人，為諸比丘作種種羯磨：苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。時憍薩羅國有一住處，多諸比丘住，是諸比丘聞佛與大比丘僧舍利弗、目連、阿那律、難提、金毗羅等俱來遊行憍薩羅國，是諸長老所言真實，能苦切語折伏眾人，為諸比丘作諸羯磨：苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。「今當至此必為我等作諸羯磨，我等何不以此住處羯磨付一比丘？」作是念已，即用羯磨付一比丘。佛來到是處，是比丘為佛敷好坐具置好房中，然後小遠避藏作是念：「若我住者，佛必令我為諸客比丘敷坐臥具。」佛受是房已，余客比丘，在洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處，待臥具分。佛見諸比丘持衣缽著是諸處待臥具分，佛知故問阿難：「諸比丘何以故洗腳處、講堂、門屋、經行處、經行頭，以衣缽著是諸處住，何所待？」答言
【現代漢語翻譯】 現代漢語譯本： 『尊！』佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒完畢后，告訴各位比丘：『從今以後，允許下座比丘想要教導上座佛法時，應當坐在高處教導，這是爲了尊重佛法。如果上座想要向下座學習佛法，應當坐在低處接受教導，這也是爲了尊重佛法。從今以後，允許下座比丘教導上座佛法時，可以共同坐在同一張床上，這是爲了尊重上座。』
佛陀與眾多大比丘一同來到**憍薩羅國（Kosala，古印度十六雄國之一）。諸位長老舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）、目連（Moggallana，佛陀十大弟子之一，以神通著稱）、阿那律（Anuruddha，佛陀十大弟子之一，以天眼著稱）、難提（Nanda，佛陀的堂弟）、金毗羅（Kimbila，一位著名的比丘）都跟隨在佛陀身邊。這些長老所說的話真實可信，能夠以嚴厲的言語折服眾人，為各位比丘進行各種羯磨（kamma，佛教術語，指行為、業）：嚴厲羯磨、依止羯磨、下意羯磨、驅出羯磨。當時，憍薩羅國有一處僧團住所，住著許多比丘。這些比丘聽說佛陀與大比丘僧團，以及舍利弗、目連、阿那律、難提、金毗羅等長老一同來到憍薩羅國，這些長老所說的話真實可信，能夠以嚴厲的言語折服眾人，為各位比丘進行各種羯磨：嚴厲羯磨、依止羯磨、下意羯磨、驅出羯磨。他們心想：『現在佛陀他們要來到這裡，必定會為我們進行各種羯磨，我們何不將這處住所的羯磨交付給一位比丘呢？』打定主意后，就用羯磨交付給一位比丘。佛陀來到這處住所，那位比丘為佛陀鋪設好座位，安置好房間，然後稍稍遠離躲藏起來，心想：『如果我留在這裡，佛陀必定會讓我為各位來訪的比丘鋪設坐臥用具。』佛陀接受了這間房間后，其餘來訪的比丘，就在洗腳處、講堂、門屋、經行處、經行道的盡頭，拿著衣缽放在這些地方，等待分配臥具。佛陀看見各位比丘拿著衣缽放在洗腳處、講堂、門屋、經行處、經行道的盡頭等待分配臥具，佛陀明知故問阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）：『各位比丘為什麼在洗腳處、講堂、門屋、經行處、經行道的盡頭，拿著衣缽放在這些地方居住，在等待什麼？』阿難回答說：
【English Translation】 English version: 『Venerable One!』 The Buddha, through various causes and conditions, praised the precepts, praised upholding the precepts. Having praised the precepts and upheld the precepts, he said to the bhikkhus (monks): 『From now on, I allow a junior bhikkhu who wishes to teach the Dharma to a senior bhikkhu to sit in a higher place to teach, for the sake of honoring the Dharma. If a senior bhikkhu wishes to learn the Dharma from a junior bhikkhu, he should sit in a lower place to receive the Dharma, for the sake of honoring the Dharma. From now on, I allow a junior bhikkhu who teaches the Dharma to a senior bhikkhu to sit on the same bed, for the sake of honoring the senior bhikkhu.』
The Buddha, together with a large assembly of bhikkhus, was in **Kosala (an ancient kingdom in India). The elders Sariputta (one of the Buddha's chief disciples, known for his wisdom), Moggallana (one of the Buddha's chief disciples, known for his psychic powers), Anuruddha (one of the Buddha's chief disciples, known for his divine eye), Nanda (the Buddha's half-brother), and Kimbila (a respected bhikkhu) were all following the Buddha. These elders spoke truthfully and were able to subdue people with harsh words, performing various kammas (actions, deeds) for the bhikkhus: harsh kamma, dependence kamma, humility kamma, and expulsion kamma. At that time, there was a dwelling place in Kosala where many bhikkhus resided. These bhikkhus heard that the Buddha, together with the large assembly of bhikkhus and the elders Sariputta, Moggallana, Anuruddha, Nanda, Kimbila, etc., had come to Kosala. These elders spoke truthfully and were able to subdue people with harsh words, performing various kammas for the bhikkhus: harsh kamma, dependence kamma, humility kamma, and expulsion kamma. They thought: 『Now that they are coming here, they will surely perform various kammas for us. Why don't we assign the kamma of this dwelling place to one bhikkhu?』 Having made this decision, they assigned the kamma to one bhikkhu. When the Buddha arrived at this place, that bhikkhu prepared a good seat for the Buddha and arranged the room well. Then, he hid himself at a distance, thinking: 『If I stay here, the Buddha will surely make me prepare seating and bedding for the visiting bhikkhus.』 After the Buddha accepted the room, the other visiting bhikkhus placed their robes and bowls in the washing area, the lecture hall, the doorway, the walking path, and at the head of the walking path, waiting for the distribution of bedding. The Buddha saw the bhikkhus placing their robes and bowls in these places, waiting for the distribution of bedding. Knowing the reason, the Buddha asked Ananda (one of the Buddha's chief disciples, known for his excellent memory): 『Why are the bhikkhus residing in the washing area, the lecture hall, the doorway, the walking path, and at the head of the walking path, placing their robes and bowls in these places? What are they waiting for?』 Ananda replied:
：「世尊！待舊比丘與臥具分。」佛告阿難：「汝往語舊比丘：『開房與客比丘臥具。』」阿難受教，語舊比丘：「開房與客比丘臥具。」舊比丘言：「汝知不？此非僧房，我等以羯磨付一比丘。」是中有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，以僧房羯磨與一比丘？」呵已向佛廣說。佛以是事集比丘僧，種種因緣呵責舊比丘：「云何名比丘，以僧房羯磨與一比丘？」呵已語諸比丘：「從今不聽以僧房羯磨與一比丘。若與者，得突吉羅。是僧房雖與不成與。」
佛復與大比丘僧遊行諸國土，或無僧房處，投林中宿。爾時六群比丘告其弟子：「汝先往宿處，好樹留佛，次有好者與我佔取。」弟子先去，好樹留佛，佔次好者。舍利弗、目連隨佛后至，次欲取樹。有比丘言：「他已先取。」如是第二、第三、第四，皆言已取。乃至外行樹下宿。佛知故問阿難：「舍利弗、目連今在何處？」答言：「在外行樹下。」佛言：「喚來！」阿難受教即往喚來。佛知故問舍利弗、目連：「汝等何故外行樹下？」答言：「世尊！六群比丘知佛宿處，告其弟子：『汝先往宿處，好樹留佛，次有好者為我佔取。』我等隨佛後到，次欲取樹。有比丘言：『他已佔取。』如是第二、第三、第四，皆言已取，是故我等外
【現代漢語翻譯】 現代漢語譯本： 『世尊！請等待年長的比丘分配臥具。』佛陀告訴阿難：『你前去告訴年長的比丘：『打開房間，給客比丘提供臥具。』』阿難接受教誨，告訴年長的比丘：『打開房間，給客比丘提供臥具。』年長的比丘說：『你知道嗎？這裡不是僧眾的房間，我們已經通過羯磨（僧團會議）將它交給了一位比丘。』僧團中有些少欲知足、奉行頭陀行（苦行）的比丘，聽到這件事後心中不悅，責備說：『怎麼能叫比丘呢，竟然將僧眾的房間通過羯磨交給一位比丘？』責備之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘僧眾，用各種因緣呵責年長的比丘：『怎麼能叫比丘呢，竟然將僧眾的房間通過羯磨交給一位比丘？』呵責之後，告訴眾比丘：『從今以後不允許將僧眾的房間通過羯磨交給一位比丘。如果有人這樣做，就犯了突吉羅（輕罪）。即使給了，也不算數。』
佛陀又和大比丘僧眾一起前往各個國土，有些地方沒有僧房，只能在樹林中過夜。當時，六群比丘（指行為不端的六位比丘）告訴他們的弟子：『你們先去住宿的地方，把好的樹留給佛陀，其次好的就給我們佔取。』弟子們先去了，把好的樹留給佛陀，佔取了其次好的。舍利弗（智慧第一的佛陀弟子）、目連（神通第一的佛陀弟子）跟隨佛陀之後到達，想要選取樹木。有比丘說：『那棵樹已經被佔了。』這樣，第二棵、第三棵、第四棵，都被告知已經被佔了。以至於他們只能在外面的樹下過夜。佛陀明知故問阿難：『舍利弗、目連現在在哪裡？』阿難回答說：『在外面樹下。』佛陀說：『叫他們來！』阿難接受教誨，立刻去叫他們來。佛陀明知故問舍利弗、目連：『你們為什麼在外面樹下？』回答說：『世尊！六群比丘知道佛陀要住宿的地方，告訴他們的弟子：『你們先去住宿的地方，把好的樹留給佛陀，其次好的為我們佔取。』我們跟隨佛陀之後到達，想要選取樹木。有比丘說：『那棵樹已經被佔了。』這樣，第二棵、第三棵、第四棵，都被告知已經被佔了，所以我們只能在外面』
【English Translation】 English version: 『Venerable One! Wait for the senior Bhikkhus (monks) to allocate the bedding.』 The Buddha said to Ānanda (Buddha's personal attendant): 『Go and tell the senior Bhikkhus: 『Open the rooms and provide bedding for the guest Bhikkhus.』』 Ānanda, receiving the instruction, told the senior Bhikkhus: 『Open the rooms and provide bedding for the guest Bhikkhus.』 The senior Bhikkhus said: 『Do you know? This is not a Sangha (monastic community) room; we have, through a Karma (formal act of the Sangha), assigned it to one Bhikkhu.』 Among the Sangha, there were Bhikkhus who were content with little, practicing Dhutanga (ascetic practices), and upon hearing this, they were displeased and rebuked, saying: 『How can one be called a Bhikkhu, assigning a Sangha room to one Bhikkhu through a Karma?』 After rebuking, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Bhikkhu Sangha and, with various reasons, rebuked the senior Bhikkhus: 『How can one be called a Bhikkhu, assigning a Sangha room to one Bhikkhu through a Karma?』 After rebuking, he told the Bhikkhus: 『From now on, it is not permitted to assign a Sangha room to one Bhikkhu through a Karma. If anyone does so, they commit a Dukkaṭa (minor offense). Even if it is given, it is not considered given.』
The Buddha, together with the great Bhikkhu Sangha, went to various lands, and in some places where there were no Sangha rooms, they had to stay overnight in the forests. At that time, the group of six Bhikkhus (referring to six monks with misconduct) told their disciples: 『You go ahead to the lodging place, reserve the good trees for the Buddha, and then take the next best ones for us.』 The disciples went ahead, reserved the good trees for the Buddha, and took the next best ones. Śāriputra (foremost in wisdom among Buddha's disciples) and Maudgalyāyana (foremost in supernatural powers among Buddha's disciples) arrived after the Buddha, intending to take trees. A Bhikkhu said: 『That tree has already been taken.』 Thus, the second, third, and fourth trees were all said to have been taken. As a result, they had to stay overnight under the trees outside. The Buddha, knowing this, asked Ānanda: 『Where are Śāriputra and Maudgalyāyana now?』 Ānanda replied: 『Under the trees outside.』 The Buddha said: 『Call them here!』 Ānanda, receiving the instruction, immediately went to call them. The Buddha, knowing this, asked Śāriputra and Maudgalyāyana: 『Why are you under the trees outside?』 They replied: 『Venerable One! The group of six Bhikkhus, knowing where the Buddha would stay, told their disciples: 『You go ahead to the lodging place, reserve the good trees for the Buddha, and then take the next best ones for us.』 We arrived after the Buddha, intending to take trees. A Bhikkhu said: 『That tree has already been taken.』 Thus, the second, third, and fourth trees were all said to have been taken, so we are outside』
行樹下。」佛言：「從今聽諸比丘隨上座次住樹下。」諸下座比丘聞已，好樹下所有草敷葉敷盡取持去，下座比丘從索不與。以是故，斗諍事起，佛言：「不應持去。」諸上座比丘聞不聽持去，樹下先有草敷葉敷及下座比丘自所敷者，皆不與去，佛言：「先者應留，餘者聽持去。」
佛與大比丘眾迦尸國中游行，諸大弟子：舍利弗、目連、阿那律、難提、金毗羅等，皆悉隨從。是諸長老所言真實，能苦切語折伏眾人，與諸比丘作諸羯磨：苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。爾時迦羅山上有諸比丘，不念護戒，聞佛與大比丘眾舍利弗、目連、阿那律、難提、金毗羅等迦尸國遊行，是諸長老所言真實，能苦切語折伏眾人，與諸比丘作苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。「是等今來將無為我等作諸羯磨？佛比尼中說不得以僧房羯磨與一比丘，我等今以此僧房作四分，隨僧地、房舍、園林、根莖、枝葉、花果，皆作四分。」作是念已，即分僧房、僧地、房舍、園林、根莖、枝葉、花果，皆分作四分羯磨與四比丘。佛與諸比丘遊行次到是處，是中舊比丘敷一好房與佛，小遠避藏作是念：「恐佛約敕，為諸比丘開房與臥具分。」諸客比丘來，洗腳處、講堂、門屋、經行處、經行頭，持衣缽著是諸處立，待臥
【現代漢語翻譯】 現代漢語譯本： 『行樹下。』佛言：『從今聽諸比丘隨上座次住樹下。』諸下座比丘聞已，好樹下所有草敷葉敷盡取持去，下座比丘從索不與。以是故，斗諍事起，佛言：『不應持去。』諸上座比丘聞不聽持去，樹下先有草敷葉敷及下座比丘自所敷者，皆不與去，佛言：『先者應留，餘者聽持去。』
佛與大比丘眾在迦尸國（Kasi，古印度十六雄國之一）中，諸大弟子：舍利弗（Sariputta，智慧第一的佛陀弟子）、目連（Moggallana，神通第一的佛陀弟子）、阿那律（Anuruddha，天眼第一的佛陀弟子）、難提（Nanda，佛陀的堂弟）、金毗羅（Kimbila，佛陀弟子）等，都跟隨著佛陀。這些長老所說的話真實可信，能用懇切的言語折服眾人，併爲比丘們進行各種羯磨（kamma，佛教術語，指行為、業）：苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。當時，迦羅山（Kalaka-parvata）上的一些比丘不注重守護戒律，他們聽說佛陀與大比丘眾，包括舍利弗、目連、阿那律、難提、金毗羅等，在迦尸國，這些長老所說的話真實可信，能用懇切的言語折服眾人，併爲比丘們進行苦切羯磨、依止羯磨、下意羯磨、驅出羯磨。他們心想：『這些人現在來了，難道要給我們做這些羯磨嗎？佛陀的戒律中說，不能用僧房的羯磨來對付一個比丘，我們現在就把這個僧房分成四份，包括僧地、房舍、園林、根莖、枝葉、花果，都分成四份。』想到這裡，他們就把僧房、僧地、房舍、園林、根莖、枝葉、花果，都分成四份，並以羯磨的形式分給了四個比丘。佛陀與眾比丘**隨後到達了這個地方，這裡原來的比丘敷設了一個好房間給佛陀，自己則稍微遠離，躲藏起來，心想：『恐怕佛陀會約束我們，為其他比丘分配房間和臥具。』當客比丘來的時候，他們把洗腳的地方、講堂、門屋、經行處、經行道的起點，都放上衣缽，站在這些地方，等待著臥具。
【English Translation】 English version: 'Under the trees.' The Buddha said, 'From now on, let the monks dwell under the trees according to their seniority.' Upon hearing this, the junior monks took all the grass and leaves that had been laid down under the good trees, and the junior monks asked for them but were refused. Because of this, quarrels arose. The Buddha said, 'They should not be taken away.' When the senior monks heard that they were not allowed to be taken away, they refused to give away the grass and leaves that were already under the trees, as well as those laid down by the junior monks themselves. The Buddha said, 'The former should be left, and the rest may be taken away.'
The Buddha was with a large assembly of monks in the country of Kasi (Kasi, one of the sixteen great kingdoms of ancient India), along with his great disciples: Sariputta (Sariputta, the Buddha's disciple foremost in wisdom), Moggallana (Moggallana, the Buddha's disciple foremost in psychic powers), Anuruddha (Anuruddha, the Buddha's disciple foremost in divine eye), Nanda (Nanda, the Buddha's cousin), Kimbila (Kimbila, a disciple of the Buddha), and others. These elders spoke truthfully and were able to subdue people with earnest words, and they performed various kammas (kamma, Buddhist term referring to action, deed, or karma) for the monks: harsh kamma, dependence kamma, lowering kamma, and expulsion kamma. At that time, some monks on Mount Kalaka (Kalaka-parvata) did not focus on protecting the precepts. When they heard that the Buddha and the large assembly of monks, including Sariputta, Moggallana, Anuruddha, Nanda, Kimbila, and others, were in the country of Kasi, and that these elders spoke truthfully and were able to subdue people with earnest words, and that they performed harsh kamma, dependence kamma, lowering kamma, and expulsion kamma for the monks, they thought, 'Are these people coming now to perform these kammas on us? The Buddha's precepts say that one cannot use the kamma of the monastery against a single monk. Let us now divide this monastery into four parts, including the monastic land, dwellings, gardens, roots, stems, branches, leaves, and fruits, all into four parts.' With this thought, they divided the monastery, monastic land, dwellings, gardens, roots, stems, branches, leaves, and fruits into four parts and gave them to four monks in the form of kamma. The Buddha and the monks** subsequently arrived at this place. The original monks there prepared a good room for the Buddha, while they themselves stayed a little further away, hiding, thinking, 'Perhaps the Buddha will instruct us to allocate rooms and bedding to the other monks.' When the guest monks arrived, they placed their robes and bowls at the washing place, the lecture hall, the gatehouse, the walking path, and the beginning of the walking path, standing in these places, waiting for bedding.
具分。佛見諸比丘以衣缽著是處待臥具分，知而故問阿難：「諸比丘何故以衣缽著洗腳處、講堂、門屋、經行處、經行頭，住何所待？」答言：「世尊！是諸比丘待舊比丘與臥具分。」佛告阿難：「汝往約敕舊比丘，開房與客比丘臥具。」阿難受教，即往語舊比丘：「開房與客比丘房舍臥具。」舊比丘言：「此處僧坊、房舍、園林、根莖、枝葉、花果皆作四分，羯磨與四比丘，非是僧物。」是中有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，以僧坊分作四分，羯磨與四比丘？」呵已向佛廣說，佛言：「從今不聽以僧房舍分作四分。若分者，突吉羅，此不成為分。」
佛在阿羅毗國。爾時阿羅毗國僧坊崩壞，佛知故問阿難：「是僧房重閣何故崩壞？」答言：「世尊！修治是僧坊人，有死者、病者、反戒者、余國去者。」佛言：「死者、反戒者所應作事，僧更應羯磨立知是事人，若有病者應問：『汝故能治是壞房舍不？』若言：『我能。』應待。若言：『不能。』應更立餘人。他國去者，若疑當還，應待。若知不還者，應更立餘人，令知是人所作事。」佛作是語已，諸比丘便立知事人。是知事人，有掃少地者、有塞小孔者、或以少草覆舍者，佛言：「如是作小小事者，不應立作知事人。若能辦大事
【現代漢語翻譯】 現代漢語譯本： 關於臥具分配。佛陀看見眾比丘將衣缽放在某個地方等待臥具分配，明知故問阿難：『諸位比丘為何將衣缽放在洗腳處、講堂、門屋、經行處、經行道的起點，在那裡等待什麼？』阿難回答說：『世尊！這些比丘在等待老比丘分配臥具。』佛陀告訴阿難：『你前去告誡老比丘，開放房間給客比丘提供臥具。』阿難接受教誨，立即前去告訴老比丘：『開放房間給客比丘提供房舍臥具。』老比丘說：『這裡的僧坊、房舍、園林、根莖、枝葉、花果都已分成四份，通過羯磨（karma，佛教術語，指行為、業力）分配給四位比丘，不是僧眾的財產。』其中有少欲知足、奉行頭陀行（dhuta，佛教術語，指苦行）的比丘，聽到這件事心中不悅，呵斥說：『怎麼能叫比丘呢，竟然將僧坊分成四份，通過羯磨分配給四位比丘？』呵斥之後，向佛陀詳細稟告此事，佛陀說：『從今以後不允許將僧房房舍分成四份。如果分了，犯突吉羅（dukkhata，佛教術語，一種輕罪），這種分配無效。』
佛陀在阿羅毗國（Alavi，古印度地名）。當時阿羅毗國的僧坊崩塌損壞，佛陀明知故問阿難：『這座僧房的重閣為何崩塌損壞？』阿難回答說：『世尊！修理這座僧坊的人，有的死了，有的病了，有的破戒了，有的去了其他國家。』佛陀說：『對於死者、破戒者所應做的事情，僧眾應該再次通過羯磨指定負責人，如果有人生病，應該問：『你還能修理這座損壞的房舍嗎？』如果回答說：『我能。』就應該等待。如果回答說：『不能。』就應該另立他人。對於去其他國家的人，如果懷疑他會回來，就應該等待。如果知道他不會回來，就應該另立他人，讓他負責此人所做的事情。』佛陀說完這些話后，眾比丘便指定了負責人。這些負責人，有的只掃了少許地面，有的只堵了小孔，有的只用少許草覆蓋房舍，佛陀說：『像這樣只做小小事情的人，不應該被立為負責人。如果能辦理大事
【English Translation】 English version: Concerning the Distribution of Bedding. The Buddha saw the Bhikkhus placing their robes and bowls in a certain place, waiting for the distribution of bedding. Knowing this, he deliberately asked Ananda: 'Why are the Bhikkhus placing their robes and bowls at the foot-washing place, the lecture hall, the doorway, the walking path, and the beginning of the walking path? What are they waiting for?' Ananda replied: 'Venerable Sir! These Bhikkhus are waiting for the senior Bhikkhus to distribute the bedding.' The Buddha told Ananda: 'Go and instruct the senior Bhikkhus to open the rooms and provide bedding for the guest Bhikkhus.' Ananda, receiving the instruction, immediately went and told the senior Bhikkhus: 'Open the rooms and provide lodging and bedding for the guest Bhikkhus.' The senior Bhikkhus said: 'This monastery, the rooms, the gardens, the roots, stems, branches, leaves, flowers, and fruits have all been divided into four parts, and through karma (karma, action driven by intention which leads to future consequences) have been allocated to four Bhikkhus. They are not the property of the Sangha (Sangha, the Buddhist monastic order).' Among them, there was a Bhikkhu who was content with little, practiced the dhuta (dhuta, ascetic practices) observances, and upon hearing this, was displeased. He rebuked them, saying: 'How can you be called Bhikkhus, dividing the monastery into four parts and allocating them to four Bhikkhus through karma?' After rebuking them, he reported the matter in detail to the Buddha. The Buddha said: 'From now on, it is not permitted to divide the monastery and its rooms into four parts. If it is divided, it is a dukkata (dukkhata, a minor offense), and this division is invalid.'
The Buddha was in the country of Alavi (Alavi, an ancient Indian kingdom). At that time, the monastery in Alavi was collapsing and damaged. The Buddha, knowing this, deliberately asked Ananda: 'Why is the upper story of this monastery collapsing and damaged?' Ananda replied: 'Venerable Sir! Among those who were repairing this monastery, some have died, some have become ill, some have broken their vows, and some have gone to other countries.' The Buddha said: 'Regarding the matters that should be done by those who have died or broken their vows, the Sangha should again appoint a person in charge through karma. If someone is ill, they should be asked: 'Are you still able to repair this damaged building?' If they reply: 'I am able,' then they should be waited for. If they reply: 'I am not able,' then another person should be appointed. Regarding those who have gone to other countries, if there is doubt that they will return, they should be waited for. If it is known that they will not return, then another person should be appointed to take charge of the matters that this person was doing.' After the Buddha spoke these words, the Bhikkhus appointed people in charge. These people in charge, some only swept a small area of the ground, some only plugged small holes, and some only covered the building with a small amount of grass. The Buddha said: 'Those who only do such small things should not be appointed as people in charge. If they are able to handle important matters
，應羯磨立作知事人。」諸比丘有能多致財物、能成辦事者，諸比丘便盡形立作知事人，佛言：「不應爾。若房舍故壞，應六年立作。若新房舍，應十二年立作。」佛言：「從今知房舍人，應三事自恣：冬房、春房、夏房。僧問言：『汝須何房？冬房、春房、夏房耶？』若言：『我須冬房。』以春房、夏房隨上座次與。若言：『我須夏房。』以冬房、春房隨上座次與。」
佛在王舍城。爾時跋提居士，起僧房重閣高大莊嚴，多諸男女觀看。諸人生念：「此必佛塔、若阿羅漢塔。」是僧坊中多人禮拜圍繞，多象聲、馬聲、男女聲，妨坐禪讀經。爾時長老上座，舍是重閣住小房中。時有客比丘來者，皆作是念：「重閣中必有上座，我等何不至邊小房住。」即往打戶，房內應聲，客比丘問：「汝幾歲？」答言：「我爾所歲。」客比丘念：「若小房中比丘爾所歲者，何況大房。」有詣洗腳處、講堂、中門、屋下宿，晨起至重閣前，立欲禮敬上座。有年少比丘及沙彌，從重閣上來下，問客比丘：「汝作何等？」答言：「欲禮敬上座。」語言：「此無上座。」問言：「誰是中宿？」答言：「我等。」客比丘言：「我等知者，應是中宿。」問客比丘：「汝何處宿？」有洗腳處宿者答言：「洗腳處宿。」講堂中者答言：「講堂中
【現代漢語翻譯】 現代漢語譯本：『應該通過羯磨法（羯磨指佛教僧團中的一種儀式）來指定負責人管理事務。』有些比丘能夠帶來很多財物，也能夠把事情辦成，其他比丘就終身指定他們為負責人。佛說：『不應該這樣做。如果房舍破舊損壞，應該指定六年。如果是新建的房舍，應該指定十二年。』佛說：『從今以後，管理房舍的人，應該有三件事可以自主決定：冬房、春房、夏房。僧團可以問：『你需要什麼房？冬房、春房、還是夏房？』如果他說：『我需要冬房。』就把春房、夏房按照上座的次序分配。如果他說：『我需要夏房。』就把冬房、春房按照上座的次序分配。』
佛陀在王舍城的時候，跋提居士建造了一座僧房，是重樓，高大莊嚴，很多人前來看熱鬧。人們心裡想：『這一定是佛塔，或者是阿羅漢塔。』這座僧房裡很多人禮拜圍繞，有很多象聲、馬聲、男女聲，妨礙坐禪和讀經。當時，年長的上座長老，捨棄了這座重樓，住在小房子里。當時有來訪的比丘，都這樣想：『重樓里一定有上座，我們為什麼不到旁邊的小房子里住呢？』就去敲門，房內有人應聲，來訪的比丘問：『你幾歲了？』回答說：『我多少歲了。』來訪的比丘想：『如果小房子里的比丘是這個歲數，那重樓里的比丘該有多大歲數啊。』有人去洗腳的地方、講堂、中門、屋檐下住宿，早晨起來到重樓前，站著想要禮敬上座。有年輕的比丘和沙彌，從重樓上下來，問來訪的比丘：『你們做什麼？』回答說：『想要禮敬上座。』（年輕比丘和沙彌）說：『這裡沒有上座。』（來訪比丘）問：『誰是住在這裡的？』回答說：『我們。』來訪的比丘說：『我們以為，應該是住在這裡的。』（年輕比丘和沙彌）問來訪的比丘：『你們在哪裡住？』有在洗腳的地方住的回答說：『在洗腳的地方住。』在講堂中的回答說：『在講堂中』
【English Translation】 English version: 'One should appoint a person in charge through a Karma (Karma refers to a ritual in the Buddhist Sangha) to manage affairs.' Some Bhikshus are able to bring much wealth and are able to accomplish tasks, and the Bhikshus then appoint them as persons in charge for life. The Buddha said, 'This should not be done. If the monastery is old and damaged, one should appoint for six years. If it is a newly built monastery, one should appoint for twelve years.' The Buddha said, 'From now on, the person in charge of the monastery should have three things at their discretion: the winter room, the spring room, and the summer room. The Sangha may ask: 'Which room do you need? The winter room, the spring room, or the summer room?' If he says: 'I need the winter room,' then the spring room and the summer room should be distributed according to the seniority of the senior monks. If he says: 'I need the summer room,' then the winter room and the spring room should be distributed according to the seniority of the senior monks.'
When the Buddha was in Rajagriha (Wangshecheng), the householder Bati (Batidi) built a Sangharama (Sengfang), which was a double-storied building, tall, magnificent, and adorned, and many people came to watch the spectacle. People thought in their minds: 'This must be a stupa (fota), or a stupa of an Arhat (A luohan).' In this Sangharama, many people prostrated and circumambulated, and there were many sounds of elephants, horses, men, and women, which disturbed meditation and scripture reading. At that time, the elder senior monks abandoned this double-storied building and lived in small rooms. At that time, visiting Bhikshus all thought: 'There must be a senior monk in the double-storied building, why don't we go and live in the small room next door?' They went to knock on the door, and someone inside the room answered. The visiting Bhikshu asked: 'How old are you?' He replied: 'I am so and so years old.' The visiting Bhikshu thought: 'If the Bhikshu in the small room is this old, how old must the Bhikshu in the double-storied building be?' Some went to stay at the foot-washing place, the lecture hall, the middle gate, and under the eaves. In the morning, they went to the front of the double-storied building, standing there wanting to pay respects to the senior monk. Young Bhikshus and Shramaneras (Shami), came down from the double-storied building and asked the visiting Bhikshus: 'What are you doing?' They replied: 'Wanting to pay respects to the senior monk.' (The young Bhikshus and Shramaneras) said: 'There is no senior monk here.' (The visiting Bhikshus) asked: 'Who is staying here?' They replied: 'We are.' The visiting Bhikshus said: 'We thought it should be the one staying here.' (The young Bhikshus and Shramaneras) asked the visiting Bhikshus: 'Where are you staying?' Those who stayed at the foot-washing place replied: 'Staying at the foot-washing place.' Those in the lecture hall replied: 'In the lecture hall.'
宿。」乃至門屋下者答言：「門屋中宿。」諸比丘以是事白佛，佛言：「應立知敷臥具人。知敷臥具人，應隨上座次第與，應作是言：『此是上座房舍臥具，次第住。』」
佛在迦尸國，與大比丘眾一處安居。諸居士見佛及僧眾，故共相約令：「今日汝辦種種飲食，明日次某。如是展轉種種飲食：相食、故作食、十五日食、三十日食。」立如是制已，有早辦者、有晚辦者、有近者、有遠者、有美者、有不美者，是中無知食比丘約敕令至某家，有早辦者、有晚辦者、有近者，是食美好。爾時六群比丘數數從是處取，居士問言：「汝等何以數來？諸大長老何故不來？」答言：「無知食人約敕我等，汝舍近、早辦、飲食美好，是故我等數來。」居士言：「我等施食為諸長老！不但為汝等，何故數來？」諸比丘不知云何？是事白佛，佛言：「應立知食人。立知食人法者，一心和合僧應問言：『誰能為僧作知食人？』是中若有一比丘言：『我能。』若有五法，不應立作知食人。何等為五？隨愛、隨瞋、隨怖、隨癡、不知得不得。若成就五法，應立作知食人。何等五？不隨愛、不隨瞋、不隨怖、不隨癡、知得不得。即時一比丘應僧中唱言：『大德僧聽！比丘某甲，能為眾僧作差食人。若僧時到僧忍聽，某甲比丘作差食人。是
【現代漢語翻譯】 現代漢語譯本 『住宿。』乃至在門屋下的人回答說：『在門屋中住宿。』眾比丘將此事稟告佛陀，佛陀說：『應當設立一位負責安排臥具的人。負責安排臥具的人，應當按照上座的次序分配，應當這樣說：『這是上座的房舍臥具，按次序居住。』
佛陀在迦尸國（Kasi，古印度十六雄國之一）時，與眾多比丘一起安居。當地的居士們見到佛陀和僧眾，於是共同約定：『今天你準備各種飲食，明天輪到某人。』這樣輪流提供各種飲食：常食、特製食物、十五日供養的食物、三十日供養的食物。制定這樣的規則后，有的準備得早，有的準備得晚，有的離得近，有的離得遠，有的食物精美，有的食物不精美。其中沒有負責分配食物的比丘約束，導致他們被安排到某家，而這家準備得早，離得近，食物也精美。當時，六群比丘（指六個行為不端的比丘）頻繁地從這家取食物，居士們問道：『你們為什麼經常來？各位大長老為什麼不來？』他們回答說：『負責分配食物的人安排我們來，說你們家離得近，準備得早，食物也精美，所以我們經常來。』居士們說：『我們供養食物是爲了各位長老！不僅僅是爲了你們，為什麼你們經常來？』眾比丘不知如何是好，便將此事稟告佛陀，佛陀說：『應當設立一位負責分配食物的人。設立負責分配食物的人的方法是，一心和合的僧團應當詢問：『誰能為僧團擔任分配食物的人？』如果其中有一位比丘說：『我能。』如果有五種情況，不應當立他為分配食物的人。哪五種？隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不知應得與不應得。如果成就五種情況，應當立他為分配食物的人。哪五種？不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知應得與不應得。』立即有一位比丘應當在僧團中宣告：『大德僧眾請聽！比丘某甲，能為眾僧擔任分配食物的人。如果僧團認為時機已到，僧團允許，某甲比丘擔任分配食物的人。』
【English Translation】 English version 『Lodging.』 Even those under the gatehouse answered, 『Lodging in the gatehouse.』 The bhikkhus reported this matter to the Buddha, who said, 『A person should be appointed to oversee the bedding arrangements. The person in charge of bedding arrangements should assign them according to the seniority of the elders, and should say, 『This is the lodging and bedding for the senior monks, reside in order.』
When the Buddha was in the country of Kasi (Kasi, one of the sixteen ancient Indian Mahajanapadas), he resided in one place with a large community of bhikkhus. The laypeople, seeing the Buddha and the Sangha, made a mutual agreement: 『Today you prepare various foods, and tomorrow it will be so-and-so』s turn.』 In this way, they took turns providing various foods: regular meals, specially prepared foods, food offered on the fifteenth day, and food offered on the thirtieth day. After establishing this rule, some prepared early, some prepared late, some lived nearby, some lived far away, some food was exquisite, and some was not. Among them, there was no bhikkhu in charge of distributing food to restrain them, leading them to be assigned to a certain house, which prepared early, lived nearby, and the food was exquisite. At that time, the group of six bhikkhus (referring to six bhikkhus with improper conduct) frequently took food from this house. The laypeople asked, 『Why do you come so often? Why don』t the senior elders come?』 They replied, 『The person in charge of distributing food assigned us to come, saying that your house is nearby, prepares early, and the food is exquisite, so we come often.』 The laypeople said, 『We offer food for the senior elders! Not just for you, why do you come so often?』 The bhikkhus did not know what to do, so they reported this matter to the Buddha, who said, 『A person should be appointed to oversee the distribution of food. The method for appointing a person in charge of distributing food is that the Sangha, united in one mind, should ask, 『Who can serve as the distributor of food for the Sangha?』 If one of the bhikkhus says, 『I can,』 if there are five conditions, he should not be appointed as the distributor of food. What are the five? Following love, following anger, following fear, following delusion, not knowing what is proper and improper to receive. If he fulfills five conditions, he should be appointed as the distributor of food. What are the five? Not following love, not following anger, not following fear, not following delusion, knowing what is proper and improper to receive.』 Immediately, one bhikkhu should announce in the Sangha, 『Venerable Sangha, listen! Bhikkhu so-and-so is able to serve as the distributor of food for the Sangha. If the Sangha deems it the right time, and the Sangha approves, Bhikkhu so-and-so will serve as the distributor of food.』
名白。』如是白二羯磨。『僧立某甲比丘作差食人竟，僧忍，默然故，是事如是持！』差食人法者，應次第差：『若汝某甲至某家。』」所差比丘，有早得者、有晚得者、近得者、遠得者、有得美者、得不美者。有晚得者作是言：「故與我是處。」得遠處者亦言：「故與我遠處。」得不美者言：「故與我如是。」中間更作余語。佛言：「應條名。有比丘得惡處者，便拭名改易好處。」佛言：「應書板作字集置一處，和合從上座隨次第取。」有晚得者、有得遠處者，早至主人門外，在巷頭立待食久住，心悶吐逆不樂。諸居士出見語言：「我等門內自恣聽汝入坐。」比丘言：「佛未聽我等入白衣門內坐待食。」是事白佛，佛言：「聽是比丘入白衣門內坐待食。」
時有象聲、馬聲、男女聲，妨讀經坐禪，佛言：「若妨者出門外。」門外待時，諸人來繞四邊看，見已皆笑。是事白佛，佛言：「應作土基。」為風雨所惱，佛言：「聽作屠蘇覆。」薄故雨漏，佛言：「應厚覆。」厚覆已脊上漏，佛言：「更覆。」又無坐處，佛言：「應覓板木坐上。」有人偷板去，佛言：「應陷著地中。」又復失去，佛言：「應作土埵。」不泥故，中有毒蛇蜈蚣，嚙諸比丘，佛言：「應泥。」泥已粗澀破衣，佛言：「應以細泥。」諸比丘須
【現代漢語翻譯】 現代漢語譯本： 名白。』像這樣進行兩次羯磨（Karma，業）儀式。『僧團同意某甲比丘擔任差食人完畢，僧團認可，因為默然，此事就這樣執行！』差食人的方法是，應該按順序指派：『你某甲去某家。』」被指派的比丘，有的早得到食物、有的晚得到食物、近處得到食物、遠處得到食物、得到好的食物、得到不好的食物。有晚得到食物的比丘會說：『故意給我這個地方。』得到遠處食物的比丘也說：『故意給我遠處。』得到不好食物的比丘說：『故意給我這樣的食物。』中間還說其他話。佛說：『應該登記名字。有比丘得到不好的地方，就擦掉名字改換好的地方。』佛說：『應該寫在板上做成字條集中放在一處，和合后從上座開始按順序取。』有晚得到食物的、有得到遠處食物的，早早來到施主門外，在巷口站立等待食物很久，心中煩悶想吐不快樂。一些居士出來看見后說：『我們家門內可以隨意讓你們進來坐著等候。』比丘說：『佛沒有允許我們進入白衣（在家信徒）家門內坐著等待食物。』這件事稟告佛陀，佛說：『允許這些比丘進入白衣家門內坐著等待食物。』 當時有象叫聲、馬叫聲、男女說話聲，妨礙讀經坐禪，佛說：『如果妨礙就到門外。』在門外等待時，一些人來繞著四周觀看，看見后都嘲笑。這件事稟告佛陀，佛說：『應該做土臺。』因為風雨侵擾，佛說：『允許做屠蘇（Tusū，一種覆蓋物）遮蓋。』因為單薄所以漏雨，佛說：『應該加厚遮蓋。』加厚遮蓋后脊背上漏雨，佛說：『再遮蓋。』又沒有坐的地方，佛說：『應該找板木坐在上面。』有人偷走板子，佛說：『應該埋在土裡。』又被偷走，佛說：『應該做土堆。』因為沒有泥，土堆里有毒蛇蜈蚣，咬傷比丘，佛說：『應該涂泥。』涂泥后粗糙刮破衣服，佛說：『應該用細泥。』比丘需要……
【English Translation】 English version: 'Name announcement.' Thus, perform the Karma (Karma, action) ritual twice. 'The Sangha (Sangha, monastic community) has agreed that Bhikshu (Bhikshu, monk) so-and-so will be the distributor of food. The Sangha approves, and since there is silence, the matter is thus carried out!' The method for assigning the food distributor is to assign in order: 'You, so-and-so, go to such-and-such a house.' Among the assigned Bhikshus, some receive food early, some late, some nearby, some far away, some receive good food, some receive bad food. Some Bhikshus who receive food late say: 'You deliberately gave me this place.' Those who receive food far away also say: 'You deliberately gave me a distant place.' Those who receive bad food say: 'You deliberately gave me such food.' They also say other things in between. The Buddha (Buddha, enlightened one) said: 'Names should be recorded. If a Bhikshu receives a bad place, erase the name and change it to a good place.' The Buddha said: 'Names should be written on boards and gathered in one place. After harmonizing, take them in order from the most senior.' Some who receive food late, some who receive food far away, arrive early outside the householder's door, standing and waiting for food in the alley for a long time, feeling depressed, nauseous, and unhappy. Some laypeople come out and say: 'You are welcome to come inside our house and sit and wait.' The Bhikshus say: 'The Buddha has not allowed us to enter the house of laypeople (white-robed devotees) to sit and wait for food.' This matter is reported to the Buddha, who said: 'Allow these Bhikshus to enter the house of laypeople to sit and wait for food.' At that time, there were sounds of elephants, horses, and men and women, which disturbed the reading of scriptures and meditation. The Buddha said: 'If it is disturbing, go outside the door.' While waiting outside the door, people came and surrounded them, watching and laughing. This matter is reported to the Buddha, who said: 'A mud platform should be made.' Because of the disturbance of wind and rain, the Buddha said: 'Allow a Tusū (Tusū, a type of covering) to be made as a cover.' Because it was thin, it leaked rain. The Buddha said: 'It should be thickly covered.' After thickly covering it, the ridge leaked rain. The Buddha said: 'Cover it again.' Also, there was no place to sit. The Buddha said: 'Boards should be found to sit on.' Someone stole the boards. The Buddha said: 'They should be buried in the ground.' They were stolen again. The Buddha said: 'A mound of earth should be made.' Because it was not plastered with mud, there were poisonous snakes and centipedes inside, which bit the Bhikshus. The Buddha said: 'It should be plastered with mud.' After plastering with mud, it was rough and tore the clothes. The Buddha said: 'Fine mud should be used.' The Bhikshus need...
水，佛言：「應作井。」作井已，即以缽鍵镃取水甚難，佛言：「應作瓶取水。」取水時不及，佛言：「應以繩系。」諸比丘手軟牽繩手痛，佛言：「應作轆轤。」有人墮井，佛言：「應作欄。」長老優波離問佛：「以何物作井欄？」佛言：「應以木石磚作。」作已有婦女大小詣井取水，時兩手相觸，佛言：「井上作隔障，應各在一邊汲水。」有居士從舍內出，語比丘言：「我某僧坊作食，汝爾所人往彼僧坊中食。」去時道中師子虎狼熊羆諸難，是事白佛，佛言：「應語檀越：『是中有如是怖畏，此間與我食。』」
佛在王舍城。爾時諸居士作種種粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥、薄粥。辦是粥已，持詣竹園。時六群比丘在僧坊門邊立，遙見已問言：「持何等物？」答言：「是粥。」又問：「何等粥？」答言：「酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥、薄粥。」爾時六群比丘言：「我等行去，先與我等酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥。汝持薄粥入僧坊與上座。」諸比丘聞不知云何？是事白佛，佛言：「從今應羯磨立分粥人。所持盛粥器，即用是器分粥。」是中酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥，上座得上肥膩者，下座
【現代漢語翻譯】 現代漢語譯本 水，佛陀說：『應該挖井。』挖井后，用缽鍵镃（bō jiàn zī，汲水用具）取水非常困難，佛陀說：『應該用瓶子取水。』取水時來不及，佛陀說：『應該用繩子繫住瓶子。』眾比丘手軟，拉繩子手痛，佛陀說：『應該做轆轤。』有人掉進井裡，佛陀說：『應該做井欄。』長老優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『用什麼材料做井欄？』佛陀說：『應該用木頭、石頭、磚頭做。』做好后，有婦女老少到井邊取水，有時兩手相碰，佛陀說：『井上做隔障，應該各自在一邊汲水。』有居士從家裡出來，對比丘說：『我在某僧坊（sēng fáng，僧人居住的場所）準備齋飯，你們這些人到那個僧坊中吃飯。』去的時候，路上有獅子、老虎、狼、熊、羆等災難，這件事稟告佛陀，佛陀說：『應該告訴施主：『這裡有這樣的恐怖，請在這裡給我們提供食物。』
佛陀在王舍城（Rājagṛha，古印度摩揭陀國首都）的時候。當時，一些居士做了各種各樣的粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥、薄粥。準備好這些粥后，帶到竹園（Venuvana，佛教史上第一座寺院）。當時，六群比丘（liù qún bǐqiū，指喜歡違反戒律的比丘）站在僧坊門口，遠遠看見后問道：『拿的是什麼東西？』回答說：『是粥。』又問：『什麼粥？』回答說：『酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥、薄粥。』當時，六群比丘說：『我們走過去，先給我們酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥。你拿薄粥進入僧坊給上座（shàng zuò，資歷高的僧人）。』眾比丘聽了不知道怎麼辦。這件事稟告佛陀，佛陀說：『從今以後應該羯磨（jié mó，僧團會議）設立分粥人。盛粥的器皿，就用這個器皿分粥。』這裡酥粥、胡麻粥、油粥、乳粥、小豆粥、磨沙豆粥、麻子粥，上座得到肥膩的，下座...
【English Translation】 English version Water, the Buddha said, 'A well should be made.' After the well was made, it was very difficult to draw water with a patra-kenchi (缽鍵镃, bō jiàn zī, a tool for drawing water). The Buddha said, 'A bottle should be used to draw water.' When there was not enough time to draw water, the Buddha said, 'A rope should be tied to it.' The bhikkhus (比丘, bǐqiū, monks) were weak and their hands hurt when pulling the rope. The Buddha said, 'A pulley should be made.' Someone fell into the well. The Buddha said, 'A railing should be made.' The elder Upali (優波離, Yōubōlí, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, 'What should be used to make the well railing?' The Buddha said, 'It should be made of wood, stone, or brick.' After it was made, women, young and old, came to the well to draw water, and sometimes their hands touched. The Buddha said, 'A partition should be made on the well, and each should draw water on one side.' A householder came out of his house and said to the bhikkhus, 'I am preparing food in a certain sangharama (僧坊, sēng fáng, a monastery), you should go to that sangharama to eat.' On the way there were dangers from lions, tigers, wolves, bears, and bixiong (羆, pí, brown bears). This matter was reported to the Buddha. The Buddha said, 'You should tell the dānapati (檀越, dānyuè, donor): 『There is such fear here, please provide us with food here.』'
The Buddha was in Rājagṛha (王舍城, Wángshèchéng, the capital of the ancient kingdom of Magadha in India). At that time, some householders made various kinds of porridge: ghee porridge, sesame porridge, oil porridge, milk porridge, small bean porridge, masha bean porridge, hemp seed porridge, and thin porridge. After preparing these porridges, they brought them to Venuvana (竹園, Zhúyuán, the first monastery in Buddhist history). At that time, the six-group bhikkhus (六群比丘, liù qún bǐqiū, referring to bhikkhus who liked to violate the precepts) were standing at the entrance of the sangharama. Seeing them from afar, they asked, 'What are you carrying?' They replied, 'It is porridge.' They asked again, 'What kind of porridge?' They replied, 'Ghee porridge, sesame porridge, oil porridge, milk porridge, small bean porridge, masha bean porridge, hemp seed porridge, and thin porridge.' At that time, the six-group bhikkhus said, 'We are going over there, give us the ghee porridge, sesame porridge, oil porridge, milk porridge, small bean porridge, masha bean porridge, and hemp seed porridge first. You take the thin porridge into the sangharama and give it to the sthāvira (上座, shàng zuò, senior monk).' The bhikkhus heard this and did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From now on, a karma (羯磨, jié mó, monastic assembly) should be held to appoint a porridge distributor. The vessel for holding the porridge should be used to distribute the porridge.' Here, the ghee porridge, sesame porridge, oil porridge, milk porridge, small bean porridge, masha bean porridge, and hemp seed porridge, the sthāvira gets the rich and greasy ones, and the junior monks...
得底滓。若分薄粥時，上座得汁，下座得滓。是事白佛，佛言：「從今聽畜大盔大甕，以粥集著是器中和合，以大缽大鍵镃分與。」分與時不便，佛言：「應作杓用分。」用分已有殘者、有不足者，佛言：「應更作小杓用分。」
佛在王舍城竹園中。諸居士辦種種帶缽那，胡麻歡喜丸、石蜜歡喜丸、蜜歡喜丸、舍俱梨餅、波波羅餅、曼提羅餅、象耳餅、餛飩餅、閻浮梨餅，持是餅向僧坊。六群比丘早起在門邊立，見已問言：「持何等物？」答：「種種帶缽那餅，所謂胡麻歡喜丸、石蜜歡喜丸、蜜歡喜丸、舍俱利餅、波波羅餅、曼提羅餅、象耳餅、餛飩餅、閻浮梨餅。」六群比丘言：「我欲行去，先與我等胡麻歡喜丸、石蜜歡喜丸、舍俱梨餅、波波羅餅、曼提羅餅。汝持象耳、餛飩、持閻浮梨餅入與上座。」諸比丘不知云何？是事白佛，佛言：「應羯磨立分帶缽那人。分帶缽那人，應和合等分。若更有美者來，亦應次第與。若今日不遍者，明日更有，應續次與。」
佛在王舍城。爾時諸居士辦種種藥，所謂酥、油、蜜、石蜜、姜、胡椒、蓽茇、黑鹽、訶梨勒、鞞醯勒、阿摩勒、波櫨路、毗咒曼陀多耶、摩那伽頭櫨醯，持詣竹園。爾時六群比丘早起門邊立，見已問言：「持何等物。」答言：「種種藥：所謂酥
【現代漢語翻譯】 現代漢語譯本： 得底滓（Dedi Zi，人名）。如果分稀粥的時候，上座（寺院中地位較高的僧人）得到粥汁，下座（寺院中地位較低的僧人）得到粥渣。這件事稟告了佛陀，佛陀說：『從今以後允許使用大盔大甕，把粥集中放在這些器皿中混合均勻，用大缽大勺子分發。』分發的時候不方便，佛陀說：『應該製作勺子用來分發。』用勺子分發后，有的還有剩餘，有的不夠，佛陀說：『應該再製作小勺子用來分發。』 佛陀在王舍城（Rajagrha）的竹園（Venuvana）中。各位居士準備了各種各樣的帶缽那（Bhaisajya，藥物）食物，如胡麻歡喜丸、石蜜歡喜丸、蜜歡喜丸、舍俱梨餅、波波羅餅、曼提羅餅、象耳餅、餛飩餅、閻浮梨餅，拿著這些餅到僧房。六群比丘（指六個行為不端的比丘）早起站在門口，看見后問道：『拿著什麼東西？』回答說：『各種各樣的帶缽那餅，就是胡麻歡喜丸、石蜜歡喜丸、蜜歡喜丸、舍俱利餅、波波羅餅、曼提羅餅、象耳餅、餛飩餅、閻浮梨餅。』六群比丘說：『我們要走了，先給我們胡麻歡喜丸、石蜜歡喜丸、舍俱梨餅、波波羅餅、曼提羅餅。你們拿著象耳餅、餛飩餅、閻浮梨餅進去給上座。』各位比丘不知道怎麼辦。這件事稟告了佛陀，佛陀說：『應該羯磨（Karma，一種僧團儀式）選出分帶缽那的人。分帶缽那的人，應該和合平等地分發。如果還有更好的食物來，也應該按順序分發。如果今天分不完，明天還有，應該繼續按順序分發。』 佛陀在王舍城。當時各位居士準備了各種各樣的藥物，如酥、油、蜜、石蜜、姜、胡椒、蓽茇（Piper longum，一種香料）、黑鹽、訶梨勒（Haritaki，一種藥材）、鞞醯勒（Bibhitaki，一種藥材）、阿摩勒（Amalaki，一種藥材）、波櫨路（Parilu，一種藥材）、毗咒曼陀多耶（Vijaya-mandataka，一種藥材）、摩那伽頭櫨醯（Manaka-tulika，一種藥材），拿到竹園。當時六群比丘早起站在門口，看見后問道：『拿著什麼東西？』回答說：『各種各樣的藥物：如酥
【English Translation】 English version: Dedi Zi (name of a person). If when dividing thin porridge, the senior monks (those of higher status in the monastery) get the juice, and the junior monks (those of lower status in the monastery) get the dregs. This matter was reported to the Buddha, and the Buddha said: 'From now on, you are allowed to use large helmets and large urns to gather the porridge in these vessels and mix it evenly, and distribute it with large bowls and large spoons.' When distributing it was inconvenient, the Buddha said: 'Spoons should be made to use for distribution.' After distributing with spoons, some had leftovers, and some did not have enough, the Buddha said: 'Small spoons should be made again to use for distribution.' The Buddha was in the Bamboo Grove (Venuvana) in Rajagrha (Wangshecheng). The lay devotees prepared various kinds of Bhaisajya (medicine) foods, such as sesame joy balls, rock candy joy balls, honey joy balls, Shakuli cakes, Popola cakes, Mantilo cakes, elephant ear cakes, wonton cakes, and Jambuli cakes, and took these cakes to the monastery. The group of six monks (referring to six monks with misconduct) got up early and stood at the door, and asked when they saw them: 'What are you holding?' They replied: 'Various kinds of Bhaisajya cakes, namely sesame joy balls, rock candy joy balls, honey joy balls, Shakuli cakes, Popola cakes, Mantilo cakes, elephant ear cakes, wonton cakes, and Jambuli cakes.' The group of six monks said: 'We are about to leave, first give us sesame joy balls, rock candy joy balls, Shakuli cakes, Popola cakes, and Mantilo cakes. You take the elephant ear cakes, wonton cakes, and Jambuli cakes in and give them to the senior monks.' The monks did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'A Karma (a monastic ritual) should be held to select people to distribute Bhaisajya. The people who distribute Bhaisajya should distribute it harmoniously and equally. If there are better foods coming, they should also be distributed in order. If it is not finished today, there will be more tomorrow, and it should continue to be distributed in order.' The Buddha was in Rajagrha. At that time, the lay devotees prepared various kinds of medicines, such as ghee, oil, honey, rock candy, ginger, pepper, Piper longum (Bi Ba, a spice), black salt, Haritaki (He Li Le, a medicinal material), Bibhitaki (Pi Xi Le, a medicinal material), Amalaki (A Mo Le, a medicinal material), Parilu (Bo Lu Lu, a medicinal material), Vijaya-mandataka (Pi Zhou Man Tuo Duo Ye, a medicinal material), Manaka-tulika (Mo Na Jia Tou Lu Xi, a medicinal material), and took them to the Bamboo Grove. At that time, the group of six monks got up early and stood at the door, and asked when they saw them: 'What are you holding?' They replied: 'Various kinds of medicines: such as ghee
、油、蜜、石蜜、姜椒、蓽茇、黑鹽、訶梨勒、鞞醯勒、阿摩勒、波櫨路、毗咒曼陀多耶、摩那伽頭櫨醯。」六群比丘言：「我欲行去，與我酥、油、蜜、石蜜、姜椒、蓽茇、黑鹽。汝持訶梨勒、鞞醯勒、呵摩勒、波櫨路、毗咒曼陀多耶、摩那伽頭櫨醯，入僧坊與上座。」諸比丘不知云何？是事白佛，佛言：「從今應立分藥人，分藥人和合平等分與。若有貴價藥來者，應別舉置。若病比丘索者，應與兩錢半價藥。若索多者，應從索直。」
佛在阿羅毗國。爾時阿羅毗國諸比丘，常從居士索作器。諸居士言：「我等云何能常供給汝？汝等何不自畜作器？」答言：「佛未聽我等畜作器。」是事白佛，佛言：「從今聽畜作器。」阿羅毗國僧坊中，有客作木師，有半月客作者、有一月一歲客作者，是木師晝日作，暮去留作器便失，佛言：「應立知作器比丘。」立知作器比丘，作竟持作器聚在一處，又復失盡。是事白佛，佛言：「應羯磨一房舍舉作器。立作器房法者，一心和合僧，一比丘僧中唱言：『大德僧聽！某房舍僧立作舉作器房。若僧時到僧忍聽，某房作舉作器處。是名白。』如是白二羯磨。『僧立某房作舉作器房竟，僧忍，默然故，是事如是持！』」立是房已，知作器比丘便持作器著上下二房中，佛言：「不應置
【現代漢語翻譯】 現代漢語譯本：酥（澄清的黃油）、油、蜜（蜂蜜）、石蜜（冰糖）、姜椒（姜和胡椒）、蓽茇（一種香料）、黑鹽、訶梨勒（一種藥材）、鞞醯勒（一種藥材）、阿摩勒（一種藥材）、波櫨路（一種藥材）、毗咒曼陀多耶（一種藥材）、摩那伽頭櫨醯（一種藥材）。』六群比丘說：『我們想要離開，請給我們酥、油、蜜、石蜜、姜椒、蓽茇、黑鹽。你們拿著訶梨勒、鞞醯勒、阿摩勒、波櫨路、毗咒曼陀多耶、摩那伽頭櫨醯，進入僧坊分給上座。』眾比丘不知如何是好。此事稟告佛陀，佛陀說：『從今以後應當設立分藥人，分藥人應和合平等地分發藥物。如果有貴重的藥物，應當另外存放。如果有生病的比丘索要藥物，應當給他價值兩錢半的藥物。如果索要更多，應當向他索取相應的錢財。』
佛陀在阿羅毗國。當時阿羅毗國的比丘們，經常向居士索要製作工具。居士們說：『我們怎麼能經常供給你們？你們為何不自己儲備製作工具？』比丘們回答說：『佛陀沒有允許我們儲備製作工具。』此事稟告佛陀，佛陀說：『從今以後允許儲備製作工具。』阿羅毗國的僧坊中，有臨時僱傭的木匠，有半個月的臨時工，有一月或一年的臨時工。這些木匠白天工作，晚上離開時留下工具就丟失了。佛陀說：『應當設立管理工具的比丘。』設立了管理工具的比丘后，工作完畢后將工具集中放在一處，又全部丟失了。此事稟告佛陀，佛陀說：『應當通過羯磨（一種僧團決議）指定一間房舍作為存放工具的房間。設立工具房的方法是，一心和合的僧團，由一位比丘在僧團中宣佈：『大德僧眾請聽！僧團要指定某間房舍作為存放工具的房間。如果僧團認為時機已到，並允許，就指定某間房作為存放工具的地方。』這稱為白。』像這樣進行兩次羯磨。『僧團指定某間房舍作為存放工具的房間完畢，僧團允許，默然不語，此事就這樣決定！』設立這間房后，管理工具的比丘便將工具放在上下兩層的房間中，佛陀說：『不應該放置
【English Translation】 English version: 『Clarified butter (ghee), oil, honey, rock candy, ginger and pepper, long pepper (a type of spice), black salt, Haritaki (a medicinal fruit), Vibhitaka (a medicinal fruit), Amalaki (a medicinal fruit), Bael fruit (a medicinal fruit), Vijaya Mandata (a medicinal herb), and Manaka Tholuhi (a medicinal herb).』 The Group of Six monks said: 『We want to leave, give us clarified butter, oil, honey, rock candy, ginger and pepper, long pepper, and black salt. You take the Haritaki, Vibhitaka, Amalaki, Bael fruit, Vijaya Mandata, and Manaka Tholuhi, enter the monastery and give them to the senior monks.』 The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said: 『From now on, a medicine distributor should be appointed, and the medicine distributor should distribute the medicine harmoniously and equally. If there is expensive medicine, it should be stored separately. If a sick monk asks for medicine, he should be given medicine worth two and a half coins. If he asks for more, he should be charged accordingly.』
The Buddha was in the country of Alavi. At that time, the monks in the country of Alavi often asked the laypeople for tools. The laypeople said: 『How can we always provide for you? Why don't you keep your own tools?』 The monks replied: 『The Buddha has not allowed us to keep tools.』 They reported this matter to the Buddha, and the Buddha said: 『From now on, you are allowed to keep tools.』 In the monastery of Alavi, there were hired carpenters, some hired for half a month, some hired for a month or a year. These carpenters worked during the day, and when they left in the evening, the tools they left behind were lost. The Buddha said: 『A monk in charge of tools should be appointed.』 After the monk in charge of tools was appointed, the tools were gathered in one place after work, and then they were all lost again. They reported this matter to the Buddha, and the Buddha said: 『A room should be designated as a tool storage room through a Karma (a formal act of the Sangha). The method of establishing a tool room is that the Sangha, united in mind, should have a monk announce in the Sangha: 『Venerable Sangha, please listen! The Sangha wants to designate a certain room as a tool storage room. If the Sangha thinks the time is right and allows it, then designate a certain room as a place to store tools.』 This is called the announcement. Do the Karma twice in this way. 『The Sangha has finished designating a certain room as a tool storage room, the Sangha allows it, and remains silent, so this matter is decided!』 After this room was established, the monk in charge of tools placed the tools in the upper and lower rooms, and the Buddha said: 『It should not be placed
兩處。若著上房者，下房應與僧。若著下房，應與僧上房。」
又一時諸比丘從憍薩羅國向舍衛國，道中過一空僧坊中宿。諸比丘明日入村乞食，諸居士問：「汝何處宿？」答言：「僧坊中宿。」「是何房舍中宿？」答言：「某房中。」居士言：「此是我房，何不遣使語我等？當供養湯藥、油、燈燭、臥具種種所須。」諸居士隨所房中宿者，各自將歸，與敷坐處坐，自手行水，自與多美飲食，自恣飽滿。以水澡漱，取小床坐聽說法，語諸比丘：「我僧房中有臥具前食后食，何不住此？復當供養衣被，愿令是僧坊有用。」諸比丘不知云何？是事白佛，佛言：「從今聽若先空僧坊中諸比丘欲去，應羯磨立一比丘令常住。知僧坊立法者，一心和合僧問言：『誰能作常住比丘？知某甲空增坊。』若有比丘言：『我能。』有五法不應立作常住比丘。何等為五？隨愛、隨瞋、隨怖、隨癡、不知分別應作不應作。若成就五法，應立作常住比丘：不隨愛、不隨瞋、不隨怖、不隨癡、知分別應作不應作。即時一比丘僧中唱言：『大德僧聽！某甲比丘，能作常住知某甲空僧坊人。若僧時到僧忍聽，立某甲比丘常住知某甲空僧坊人。是名白。』如是白二羯磨。『僧立某甲比丘常住知某甲空僧坊竟，僧忍，默然故，是事如是持！』知空僧
【現代漢語翻譯】 現代漢語譯本： 『如果佔用上等房間，下等房間應當歸僧團所有。如果佔用下等房間，上等房間應當歸僧團所有。』
又一次，一些比丘從憍薩羅國前往舍衛國，途中在一座空曠的僧院中過夜。第二天，比丘們進入村莊乞食，一些居士問道：『你們在哪裡過夜？』比丘們回答說：『在僧院中過夜。』居士們問：『在哪個房間里過夜？』比丘們回答說：『在某個房間里。』居士們說：『這是我的房間，為什麼不派人告訴我們？我們應當供養湯藥、油、燈燭、臥具等各種所需。』居士們各自將住在自己房間的比丘帶回家中，為他們鋪設座位，親自為他們行水，親自為他們提供豐盛的飲食，讓他們盡情飽餐。用清水洗漱后，居士們取來小床坐下聽比丘說法，並對他們說：『我的僧院中有臥具，有前食和后食，為什麼不住在這裡？我們還應當供養衣被，希望這座僧院能發揮作用。』比丘們不知道該怎麼辦。他們將此事稟告佛陀，佛陀說：『從今以後，如果先前住在空曠僧院中的比丘想要離開，應當通過羯磨（Karma）儀式指定一位比丘常住於此。』
瞭解僧院管理規則的比丘，應當一心和合地向僧團提問：『誰能擔任常住比丘？管理某某空曠僧院。』如果有比丘回答說：『我能。』有五種情況不應被指定為常住比丘。是哪五種情況？隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不能分辨應做不應做。如果成就五種條件，就應當被指定為常住比丘：不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、能分辨應做不應做。』
立即由一位比丘在僧團中宣佈：『大德僧團請聽！某某比丘，能夠擔任常住比丘，管理某某空曠僧院。如果僧團認為時機已到，僧團容許，就指定某某比丘常住，管理某某空曠僧院。這稱為白。』像這樣進行兩次羯磨儀式。『僧團指定某某比丘常住，管理某某空曠僧院完畢，僧團容許，因為大家默然不語，所以此事就這樣成立！』管理空曠僧
【English Translation】 English version: 『If one occupies the upper quarters, the lower quarters should belong to the Sangha (community of monks). If one occupies the lower quarters, the upper quarters should belong to the Sangha.』
On another occasion, some Bhikkhus (monks) were traveling from Kosala (ancient Indian kingdom) to Savatthi (ancient Indian city), and they stayed overnight in an empty monastery along the way. The next day, the Bhikkhus went into the village to beg for alms. Some laypeople asked, 『Where did you stay overnight?』 The Bhikkhus replied, 『We stayed overnight in the monastery.』 The laypeople asked, 『In which room did you stay?』 The Bhikkhus replied, 『In such and such room.』 The laypeople said, 『This is my room. Why didn't you send someone to tell us? We should have provided you with medicine, oil, lamps, candles, bedding, and all necessities.』 The laypeople each took the Bhikkhus who had stayed in their rooms back to their homes, provided them with seats, personally offered them water, personally provided them with delicious food, and allowed them to eat their fill. After washing and rinsing their mouths, the laypeople took small stools and sat down to listen to the Bhikkhus' teachings, and said to them, 『My monastery has bedding, pre-meal food, and post-meal food. Why don't you stay here? We should also provide you with clothing and bedding, hoping that this monastery can be useful.』 The Bhikkhus did not know what to do. They reported this matter to the Buddha (the enlightened one), who said, 『From now on, if the Bhikkhus who previously stayed in the empty monastery want to leave, they should, through a Karma (ritual) ceremony, appoint one Bhikkhu to stay there permanently.』
A Bhikkhu who understands the rules of monastery management should, with one mind and in harmony, ask the Sangha: 『Who can serve as the resident Bhikkhu? To manage such and such empty monastery.』 If a Bhikkhu replies, 『I can.』 There are five conditions under which one should not be appointed as a resident Bhikkhu. What are the five conditions? Following affection, following hatred, following fear, following delusion, and not being able to distinguish what should be done and what should not be done. If one fulfills five conditions, then one should be appointed as a resident Bhikkhu: not following affection, not following hatred, not following fear, not following delusion, and being able to distinguish what should be done and what should not be done.』
Immediately, one Bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! Such and such Bhikkhu is able to serve as the resident Bhikkhu, managing such and such empty monastery. If the Sangha deems the time appropriate, and the Sangha permits, then appoint such and such Bhikkhu to reside permanently, managing such and such empty monastery. This is called the announcement.』 Conduct two Karma ceremonies like this. 『The Sangha has completed the appointment of such and such Bhikkhu to reside permanently, managing such and such empty monastery. The Sangha permits, because everyone is silent, therefore this matter is established!』 Managing the empty monast
坊常住比丘，應巡行僧坊，先修治塔，次作四方僧事，次知僧料理飲食事，次知應可分物，次知上座中座下座比丘事。隨有大德高明比丘，不應作使。知僧坊比丘，應作是愿：『諸比丘未來者當來，已來者供給衣食臥具湯藥，不令有乏。』能作是願行者，僧隨彼意與。若須食，應自恣與好食。若須房舍臥具，皆應自恣與。」
有眾多王臣，數數詣竹園房舍觀看，若來時索食薪火燈燭，若與畏犯、不與懼作患，不知云何？以是事白佛，佛言：「應立分處人。立分處人已，不白眾僧，得用十九錢供給客。若更須，應白僧竟與。」
憍薩羅國有阿練兒住處，爾時有賊到阿練兒處乞食，作食人言：「食不由我，不得與汝，汝自從沙彌索。」諸賊即從沙彌索，沙彌言：「我不得與汝，汝自從知食比丘索。」即從知食比丘索，知食比丘言：「為僧故辦是食，不為汝等。」賊相謂言：「是比丘何肯正爾與我食。」便捉一比丘手腳截腰斷，諸比丘不知云何？是事白佛，佛言：「若有如是怖畏處，若少乞與少，若乞半與半，若都索都與，莫以是因緣故得大衰惱。」
佛在王舍城，爾時眾僧得衣，無人守護，佛言：「應立守護衣人。立守護衣人法者，一心和合僧應問言：『誰能為僧守護諸衣？』若比丘言：『我能。』若
【現代漢語翻譯】 現代漢語譯本：僧坊（僧侶居住的場所）常住的比丘（出家受具足戒的男性佛教徒），應該巡視僧坊，首先修繕佛塔，其次處理僧團的各項事務，再次負責僧眾的飲食，再次瞭解哪些物品可以分配，再次瞭解上座（資歷高的比丘）、中座、下座比丘的事情。如果有德行高尚、智慧卓越的比丘，不應該役使他們。負責僧坊的比丘，應該發這樣的愿：『對於未來將要來的比丘，以及已經來的比丘，供給他們衣食臥具湯藥，不讓他們有所缺乏。』能夠這樣發願並實行的人，僧團可以按照他的意願給予他方便。如果他需要食物，應該隨意給他好的食物。如果他需要房舍臥具，都應該隨意給他。
有許多王臣，經常到竹園房舍觀看，如果他們來的時候索要食物、柴火、燈燭，如果給他們，又害怕犯戒，如果不給，又害怕他們製造麻煩，不知道該怎麼辦？因此將此事稟告佛陀，佛陀說：『應該設立專門負責分配的人。設立了專門負責分配的人之後，不需要稟告僧眾，可以用十九錢來供給客人。如果還需要更多，應該稟告僧眾之後再給予。』
在憍薩羅國（古代印度十六大國之一）有一個阿練兒（遠離村落的修行場所）的住處，當時有盜賊來到阿練兒處乞討食物，負責做飯的人說：『食物不由我做主，我不能給你，你去找沙彌（出家未受具足戒的男性佛教徒）要吧。』盜賊就去找沙彌要，沙彌說：『我不能給你，你去找負責食物的比丘要吧。』就去找負責食物的比丘要，負責食物的比丘說：『這是為僧眾準備的食物，不是給你們的。』盜賊們互相說道：『這個比丘怎麼肯直接給我們食物呢？』於是抓住一個比丘的手腳，截斷他的腰。諸位比丘不知道該怎麼辦？因此將此事稟告佛陀，佛陀說：『如果遇到像這樣令人恐懼的地方，如果他們要的少，就給他們少量的，如果要一半，就給他們一半，如果全部都要，就全部給他們，不要因為這個原因而遭受大的衰惱。』
佛陀在王舍城（古代印度摩揭陀國的首都），當時僧眾得到衣服，沒有人守護，佛陀說：『應該設立守護衣服的人。設立守護衣服的人的方法是，一心和合的僧眾應該詢問：『誰能為僧眾守護這些衣服？』如果有比丘說：『我能。』
【English Translation】 English version: A resident Bhikshu (fully ordained male Buddhist monastic) of a Sangharama (monastery) should make rounds of the Sangharama, first repairing the Stupa (Buddhist monument), then attending to the affairs of the Sangha (Buddhist monastic community) in all directions, then managing the Sangha's food and drink, then knowing which items can be distributed, and then knowing the affairs of the senior, middle, and junior Bhikshus. If there are virtuous and wise Bhikshus, they should not be made to do errands. A Bhikshu in charge of the Sangharama should make this vow: 'For the Bhikshus who will come in the future, and for those who have already come, I will provide them with clothing, food, bedding, medicine, and ensure they lack nothing.' If someone can make this vow and act accordingly, the Sangha may grant him convenience according to his wishes. If he needs food, he should be given good food freely. If he needs lodging and bedding, he should be given them freely.
Many kings and ministers frequently visit the bamboo grove monastery to observe. If they come and ask for food, firewood, lamps, and candles, if we give them, we fear violating the precepts; if we don't give them, we fear they will cause trouble. What should we do? They reported this matter to the Buddha. The Buddha said: 'You should appoint someone to be in charge of distribution. Once someone is appointed to be in charge of distribution, you can use nineteen coins to provide for the guests without informing the Sangha. If more is needed, you should give it after informing the Sangha.'
In the country of Kosala (one of the sixteen ancient Indian Mahajanapadas), there was a residence for Aranyakas (forest dwellers). At that time, thieves came to the Aranyaka's residence to beg for food. The person preparing the food said: 'The food is not under my control, I cannot give it to you. You should ask the Shramanera (novice monk).' The thieves then asked the Shramanera, and the Shramanera said: 'I cannot give it to you. You should ask the Bhikshu in charge of food.' They then asked the Bhikshu in charge of food, and the Bhikshu in charge of food said: 'This food is prepared for the Sangha, not for you.' The thieves said to each other: 'Why is this Bhikshu unwilling to give us food directly?' They then grabbed a Bhikshu, cut off his hands and feet, and severed his waist. The Bhikshus did not know what to do. They reported this matter to the Buddha. The Buddha said: 'If there is a place of such fear, if they ask for a little, give them a little; if they ask for half, give them half; if they ask for everything, give them everything. Do not suffer great harm because of this reason.'
The Buddha was in Rajagriha (the capital of the ancient Indian kingdom of Magadha). At that time, the Sangha received robes, but there was no one to guard them. The Buddha said: 'You should appoint someone to guard the robes. The method for appointing someone to guard the robes is that the Sangha, with one mind and in harmony, should ask: 'Who can guard these robes for the Sangha?' If a Bhikshu says: 'I can.'
有五法不應立。何等五？不知是衣所從得、不知衣價、若得衣不知云何受、不知頭數、忘著衣處。若成就五法應立。何等五？知衣所從得、知是衣價、知應受、知頭數、不忘著衣處。即時一比丘僧中唱言：『大德僧聽！是某甲，能為僧作守護衣人。若僧時到僧忍聽，僧立某甲比丘作守衣人。是名白。』如是白二羯磨。『僧立某甲比丘作守護衣人竟，僧忍，默然故，是事如是持！』」立守衣人已，未有分衣人，佛言：「應立分衣人。立法者，一心和合僧應問言：『誰能為僧作分衣人？』若有比丘言：『我能。』若有五法不應立。何等五？不知衣財、不知衣色、不知衣價、不知衣頭數、不知與未與。復有五法不應立作分衣人。何等五？隨愛、隨瞋、隨怖、隨癡、不知與未與。若比丘成就五法，應立作分衣人：知衣財、知衣色、知衣價、知衣頭數、知與未與。又有五法：不隨愛、不隨瞋、不隨怖、不隨癡、知與未與。即時一比丘僧中唱言：『大德僧聽！某甲比丘，能為僧作分衣人。若僧時到僧忍聽，僧立某甲比丘作分衣人。是名白。』如是白二羯磨。『僧立某甲比丘作分衣人竟，僧忍，默然故，是事如是持。』」
佛在舍衛國，無分浴衣人，是事白佛，佛言：「應立分浴衣人。是知分浴衣人，應隨上座次與。」
【現代漢語翻譯】 現代漢語譯本： 有五種情況下不應該設立守護衣人。是哪五種呢？不知道衣服是從哪裡得到的、不知道衣服的價格、如果得到衣服不知道應該如何接受、不知道衣服的數量、忘記把衣服放在哪裡。如果成就了五種條件就應該設立。是哪五種呢？知道衣服是從哪裡得到的、知道衣服的價格、知道應該如何接受、知道衣服的數量、不忘記把衣服放在哪裡。這時一位比丘在僧團中宣告：『大德僧眾請聽！這位某甲，能夠為僧團做守護衣服的人。如果僧團認為時機已到，僧團容忍聽許，僧團就設立某甲比丘作為守護衣人。這叫做白。』這樣進行兩次羯磨宣告。『僧團設立某甲比丘作為守護衣人完畢，僧團容忍，因為默然的緣故，這件事就這樣保持！』 設立了守護衣人之後，還沒有分衣人，佛陀說：『應該設立分衣人。設立的方法是，一心和合的僧團應該詢問說：『誰能夠為僧團做分衣人？』如果有比丘說：『我能夠。』如果有五種情況不應該設立。是哪五種呢？不知道衣服的財物情況、不知道衣服的顏色、不知道衣服的價格、不知道衣服的數量、不知道是否已經給予。又有五種情況不應該設立作為分衣人。是哪五種呢？隨順愛慾、隨順嗔恨、隨順恐懼、隨順愚癡、不知道是否已經給予。如果比丘成就了五種條件，就應該設立作為分衣人：知道衣服的財物情況、知道衣服的顏色、知道衣服的價格、知道衣服的數量、知道是否已經給予。又有五種條件：不隨順愛慾、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道是否已經給予。這時一位比丘在僧團中宣告：『大德僧眾請聽！某甲比丘，能夠為僧團做分衣人。如果僧團認為時機已到，僧團容忍聽許，僧團就設立某甲比丘作為分衣人。這叫做白。』這樣進行兩次羯磨宣告。『僧團設立某甲比丘作為分衣人完畢，僧團容忍，因為默然的緣故，這件事就這樣保持！』 佛陀在舍衛國，沒有分浴衣人，這件事稟告了佛陀，佛陀說：『應該設立分浴衣人。這位知道如何分浴衣的人，應該按照上座的次序給予。』
【English Translation】 English version: There are five conditions under which one should not be appointed as a robe guardian. What are the five? Not knowing where the robe came from, not knowing the price of the robe, not knowing how to receive the robe if obtained, not knowing the number of robes, forgetting where the robe was placed. If one fulfills five conditions, then one should be appointed. What are the five? Knowing where the robe came from, knowing the price of the robe, knowing how to receive it, knowing the number of robes, not forgetting where the robe was placed. Then a Bhikkhu (monk) in the Sangha (monastic community) announces: 'Venerable Sangha, listen! This person, so-and-so, is capable of being the robe guardian for the Sangha. If the Sangha deems it the right time, and the Sangha consents to listen, the Sangha will appoint Bhikkhu so-and-so as the robe guardian. This is called a formal announcement.' This is followed by two recitations of the Karma (formal act). 'The Sangha has appointed Bhikkhu so-and-so as the robe guardian, the Sangha consents, because of the silence, this matter is thus maintained!' Having appointed a robe guardian, there was no robe distributor. The Buddha said: 'A robe distributor should be appointed. The method of appointment is that the Sangha, united in mind, should ask: 'Who is capable of being the robe distributor for the Sangha?' If a Bhikkhu says: 'I am capable.' There are five conditions under which one should not be appointed. What are the five? Not knowing the details of the robes, not knowing the color of the robes, not knowing the price of the robes, not knowing the number of robes, not knowing whether they have been given or not. There are also five conditions under which one should not be appointed as a robe distributor. What are the five? Acting out of love, acting out of anger, acting out of fear, acting out of delusion, not knowing whether they have been given or not. If a Bhikkhu fulfills five conditions, then one should be appointed as a robe distributor: Knowing the details of the robes, knowing the color of the robes, knowing the price of the robes, knowing the number of robes, knowing whether they have been given or not. There are also five conditions: Not acting out of love, not acting out of anger, not acting out of fear, not acting out of delusion, knowing whether they have been given or not. Then a Bhikkhu in the Sangha announces: 'Venerable Sangha, listen! Bhikkhu so-and-so, is capable of being the robe distributor for the Sangha. If the Sangha deems it the right time, and the Sangha consents to listen, the Sangha will appoint Bhikkhu so-and-so as the robe distributor. This is called a formal announcement.' This is followed by two recitations of the Karma. 'The Sangha has appointed Bhikkhu so-and-so as the robe distributor, the Sangha consents, because of the silence, this matter is thus maintained!' The Buddha was in Shravasti (ancient Indian city), and there was no bathing robe distributor. This matter was reported to the Buddha, and the Buddha said: 'A bathing robe distributor should be appointed. This person who knows how to distribute bathing robes should give them according to the seniority of the Sangha members.'
佛在舍衛國。爾時祇陀林中僧坊中，無比丘知時限唱時，無人打揵稚，無人掃灑涂治講堂食處，無人次第相續敷床榻，無人教凈果菜，無人看苦酒中蟲，飲食時無人行水，眾散亂語時無人彈指。是事白佛，佛言：「應立維那。立法者，一心和合僧應問：『誰能為僧作維那？』是中若比丘言：『我能。』有五法不應立作維那。何等五？隨愛、隨瞋、隨怖、隨癡、不知凈不凈。若成就五法應立作維那。五法者，不隨愛、不隨瞋、不隨怖、不隨癡、知凈不凈。即時一比丘僧中唱言：『大德僧聽！是某甲比丘，能為僧作維那。若僧時到僧忍聽，僧立某甲比丘作維那。是名白。』如是白二羯磨。『僧立某甲比丘作維那竟，僧忍，默然故，是事如是持！』作維那比丘，應知時限知唱時、知打揵稚、知掃灑涂治講堂食處、知次第相續敷床榻、知教凈果菜、知看苦酒中蟲、知飲食時行水、眾散亂語時彈指。」
爾時諸沙彌，隨與和上阿阇梨作、隨同和上阿阇梨、隨相識共語共事、隨同國土同城邑同聚落。諸比丘無沙彌者，有諸惱亂。是事白佛，佛言：「應立一人為主使沙彌作。先修治塔事、次作四方僧事、次作飲食事、次作可分物、次教與上座中座下座。如是周遍一切僧作。應立分處沙彌人，立分處沙彌人竟，應教先修治塔事
【現代漢語翻譯】 現代漢語譯本 佛陀在舍衛國（Śrāvastī）的時候，祇陀林（Jetavana）的僧伽藍中，沒有比丘知道時間，沒有人報時，沒有人敲犍稚（ghaṇṭā，報時用的鐘），沒有人打掃和粉刷講堂和食堂，沒有人按順序鋪設床鋪，沒有人教導如何處理乾淨的瓜果蔬菜，沒有人檢查苦酒（酸味飲料）中的蟲子，吃飯的時候沒有人提供飲水，大眾喧譁的時候沒有人彈指制止。這件事被稟告給佛陀，佛陀說：『應該設立維那（karmadāna，寺院中的執事）。設立的方法是，一心和合的僧團應該詢問：『誰能為僧團擔任維那？』如果其中有比丘說：『我能。』有五種情況不應該立他為維那。哪五種？隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不知道什麼是清凈什麼是不清凈。如果成就了五種品質，就應該立他為維那。這五種品質是：不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道什麼是清凈什麼是不清凈。』立刻就有一位比丘在僧團中宣佈：『各位大德僧眾請聽！這位某甲比丘，能夠為僧團擔任維那。如果僧團認為時機已到，僧團同意，僧團就立某甲比丘為維那。這叫做白。』像這樣進行兩次羯磨（karma，儀式）。『僧團已經立某甲比丘為維那，僧團同意，因為大家默然不語，這件事就這樣決定了！』擔任維那的比丘，應該知道時間，知道報時，知道敲犍稚，知道打掃和粉刷講堂和食堂，知道按順序鋪設床鋪，知道教導如何處理乾淨的瓜果蔬菜，知道檢查苦酒中的蟲子，知道吃飯的時候提供飲水，大眾喧譁的時候彈指制止。』 當時，各位沙彌（śrāmaṇera，小和尚）隨意地與和尚（upādhyāya，親教師）和阿阇梨（ācārya，軌範師）一起做事，隨意地與和尚和阿阇梨同住，隨意地與相識的人交談和共事，隨意地與同鄉、同城、同村的人在一起。沒有沙彌的比丘，有很多煩惱。這件事被稟告給佛陀，佛陀說：『應該設立一個人來主管使喚沙彌做事。首先修理佛塔的事情，其次做四方僧眾的事情，其次做飲食的事情，其次做可以分配的物品的事情，然後教導給上座、中座、下座。像這樣周遍地為一切僧眾服務。應該設立分配沙彌的人，設立分配沙彌的人之後，應該教導他們首先修理佛塔的事情。』
【English Translation】 English version The Buddha was in Śrāvastī (舍衛國). At that time, in the Jetavana (祇陀林) monastery, no bhikkhu (比丘, monk) knew the time to announce it, no one struck the ghaṇṭā (犍稚, a bell used to announce the time), no one swept and plastered the lecture hall and dining area, no one arranged the beds in order, no one taught how to clean fruits and vegetables, no one checked for insects in the bitter wine, no one provided water during meals, and no one snapped their fingers when the assembly was speaking in a disorderly manner. This matter was reported to the Buddha, who said: 'A karmadāna (維那, an officer in the monastery) should be appointed. The method of appointment is that the united sangha (僧, monastic community) should ask: 'Who can serve as karmadāna for the sangha?' If a bhikkhu says: 'I can,' he should not be appointed as karmadāna if he has five qualities. What are the five? Following love, following anger, following fear, following delusion, and not knowing what is pure and what is impure. If he possesses five qualities, he should be appointed as karmadāna. The five qualities are: not following love, not following anger, not following fear, not following delusion, and knowing what is pure and what is impure.' Immediately, a bhikkhu should announce in the sangha: 'Venerable sangha, listen! This bhikkhu, so-and-so, is able to serve as karmadāna for the sangha. If the sangha deems it the right time and agrees, the sangha will appoint bhikkhu so-and-so as karmadāna. This is called a white announcement.' This should be done with two karmas (羯磨, procedures). 'The sangha has appointed bhikkhu so-and-so as karmadāna, the sangha agrees, because everyone is silent, this matter is thus decided!' The bhikkhu who serves as karmadāna should know the time, know how to announce the time, know how to strike the ghaṇṭā, know how to sweep and plaster the lecture hall and dining area, know how to arrange the beds in order, know how to teach how to clean fruits and vegetables, know how to check for insects in the bitter wine, know how to provide water during meals, and snap their fingers to stop the assembly from speaking in a disorderly manner.' At that time, the śrāmaṇeras (沙彌, novice monks) freely worked with their upādhyāyas (和尚, preceptors) and ācāryas (阿阇梨, teachers), freely lived with their upādhyāyas and ācāryas, freely talked and worked with acquaintances, and freely associated with people from the same hometown, city, or village. Bhikkhus without śrāmaṇeras had many troubles. This matter was reported to the Buddha, who said: 'A person should be appointed to manage and direct the śrāmaṇeras in their duties. First, the work of repairing the stupa (塔, pagoda), then the work for the sangha from the four directions, then the work of preparing food and drink, then the work of distributing items, and then teaching the senior, middle, and junior monks. In this way, serve all the sangha completely. A person should be appointed to assign śrāmaṇeras to different tasks, and after appointing the person to assign śrāmaṇeras, they should be taught to first repair the stupa.'
，四方僧事作飲食事，次作可分物，次第與上座中座下座，如是周遍一切僧作。」
佛在王舍城。爾時瓶沙王往詣竹園觀看。王問：「長老摩訶迦葉今何所在？」比丘答言：「大王！長老大迦葉今于耆阇崛山上蹋泥。」王即往見問言：「大德！何故自作？」答言：「大王！誰當爲我作？」王言：「我當與作人。」語已便還。第二瓶沙王又時往到竹園觀看，王問：「長老大迦葉今何所在？」比丘答言：「于耆阇崛山上蹋泥。」王即往見問言：「大德！何故自作？」答言：「大王！誰當爲我作？」王言：「我當與作人。」大迦葉答言：「大王！數數語而不與。」時王慚愧小卻一面，問諸大臣：「我先有是言不？」大臣答言：「王先有是言。」王言：「何時？」答言：「某時日月，即計先語已來經五百日。」王即下山，時人捕得五百群賊與王。王問：「此是何人？」答言：「是賊。」王問：「應與何罪？」大臣答言：「罪應至死。」王問賊言：「汝能隨我意行不？」賊言：「大王！欲何所作？」王言：「汝等能供給善人以不？」賊言：「若我等受王大恩，不隨行者當隨阿誰？」大臣言：「此賊必當偷奪諸比丘物。」王言：「我能作方便令不偷奪。」時王多給田宅人民倍與粟食，去竹園不遠，立作凈人聚落。時諸凈人隨
【現代漢語翻譯】 現代漢語譯本：'四方僧眾的事務，先做飲食方面的事情，然後處理可以分配的物品，按照順序分給上座、中座、下座的比丘，這樣周遍地分給所有的僧眾。'
'佛陀在王舍城（Rājagṛha）(城市名)。當時，瓶沙王（Bimbisāra）(國王名)前往竹園（Veṇuvana）(竹林)視察。國王問道：'長老摩訶迦葉（Mahākāśyapa）(佛陀的弟子)現在在哪裡？'比丘回答說：'大王！長老大迦葉現在在耆阇崛山（Gṛdhrakūṭa）(山名)上踩泥。'國王就前去拜見，問道：'大德！為什麼自己做這些事？'大迦葉回答說：'大王！誰來為我做呢？'國王說：'我當爲您提供工人。'說完就回去了。'
'第二次，瓶沙王又一次前往竹園視察，國王問道：'長老大迦葉現在在哪裡？'比丘回答說：'在耆阇崛山上踩泥。'國王就前去拜見，問道：'大德！為什麼自己做這些事？'大迦葉回答說：'大王！誰來為我做呢？'國王說：'我當爲您提供工人。'大迦葉回答說：'大王！您多次說了卻不兌現。'當時國王感到慚愧，稍微退到一旁，問各位大臣：'我之前說過這樣的話嗎？'大臣回答說：'國王之前確實說過這樣的話。'國王問：'是什麼時候？'大臣回答說：'某年某月某日，'計算下來距離上次承諾已經過去五百天了。'
'國王隨即下山，當時有人抓獲了五百名盜賊獻給國王。國王問道：'這些人是什麼人？'回答說：'是盜賊。'國王問：'應該判處什麼罪？'大臣回答說：'罪當處死。'國王問盜賊們：'你們能按照我的意思行事嗎？'盜賊們說：'大王！您想讓我們做什麼？'國王說：'你們能供養善人嗎？'盜賊們說：'如果我們受到大王的恩惠，不聽從您的安排，那還能聽從誰的呢？'大臣說：'這些盜賊一定會偷盜比丘們的物品。'國王說：'我能想辦法讓他們不偷盜。'當時國王給予他們大量的田地、房屋和人民，並加倍供給糧食，在距離竹園不遠的地方，建立了一個專門為僧團服務的凈人村落。當時這些凈人跟隨'
【English Translation】 English version: 'In matters concerning the Sangha (community of monks) from all directions, first handle the matters of food and drink, then deal with the items that can be distributed, giving them in order to the senior, middle, and junior monks, thus distributing them to all the Sangha.'
'The Buddha was in Rājagṛha (city name). At that time, King Bimbisāra (king's name) went to Veṇuvana (bamboo grove) to inspect. The king asked: 'Where is the elder Mahākāśyapa (one of Buddha's disciples) now?' A bhikkhu (monk) replied: 'Great King! The elder Mahākāśyapa is now treading clay on Gṛdhrakūṭa (mountain name) Mountain.' The king went to see him and asked: 'Venerable Sir! Why are you doing this yourself?' Kāśyapa replied: 'Great King! Who will do it for me?' The king said: 'I will provide you with workers.' Having said this, he returned.'
'The second time, King Bimbisāra went to Veṇuvana again to inspect. The king asked: 'Where is the elder Mahākāśyapa now?' A bhikkhu replied: 'On Gṛdhrakūṭa Mountain, treading clay.' The king went to see him and asked: 'Venerable Sir! Why are you doing this yourself?' Kāśyapa replied: 'Great King! Who will do it for me?' The king said: 'I will provide you with workers.' Mahākāśyapa replied: 'Great King! You have said it many times but have not provided them.' At that time, the king felt ashamed and stepped aside slightly, asking the ministers: 'Did I say such a thing before?' The ministers replied: 'The king did say such a thing before.' The king asked: 'When?' The ministers replied: 'On a certain day of a certain month of a certain year,' calculating that five hundred days had passed since the previous promise.'
'The king then descended the mountain. At that time, people captured five hundred bandits and presented them to the king. The king asked: 'Who are these people?' They replied: 'They are bandits.' The king asked: 'What punishment should be given?' The ministers replied: 'The crime deserves death.' The king asked the bandits: 'Can you act according to my will?' The bandits said: 'Great King! What do you want us to do?' The king said: 'Can you provide for virtuous people?' The bandits said: 'If we receive the great kindness of the king, if we do not follow your arrangements, then who else would we follow?' The ministers said: 'These bandits will surely steal the bhikkhus' belongings.' The king said: 'I can devise a way to prevent them from stealing.' At that time, the king gave them much land, houses, and people, and doubled their supply of grain, establishing a village of attendants not far from Veṇuvana, specifically to serve the Sangha. At that time, these attendants followed'
相識共語共事、隨同國城邑、隨怖畏、隨有因緣者供給，餘者不供給。是事白佛，佛言：「應立使凈人率，應教先作塔事、次作四方僧事、次作飲食事、次作可分物事、次教與上座中座下座作，如是周遍一切僧作。聽立使凈人主者，還立白衣中勤修能處分者。」(八法中臥具法第十竟)
十誦律卷第三十四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十五(第五誦之七)
後秦北印度三藏弗若多羅譯
八法中諍事法第八
佛在王舍城。爾時諸比丘共比丘諍，惡口相言；諸比丘尼共比丘尼諍；諸式叉摩尼共式叉摩尼諍、諸沙彌共沙彌諍；諸沙彌尼共沙彌尼諍，惡口相言。迦留陀夷比丘，共諸比丘諍，惡口相言已，隨順佐助諸比丘尼。是中有比丘少欲知足行頭陀，聞是事心不喜，訶責言：「云何名比丘，共比丘諍已，強佐助比丘尼？」如是訶已，向佛廣說。佛以是事集比丘僧，知而故問迦留陀夷比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責迦留陀夷比丘已：「云何名比丘，共諸比丘諍惡口相言已，強佐助諸比丘尼？」如是訶已語諸比丘：「從今有四種諍事出：一者斗諍事；二者無根事；三者犯罪事；四者常所行事。斗諍事者，如諸比丘共比丘
【現代漢語翻譯】 現代漢語譯本： 相識的人一起說話、一起做事，隨同在國都城邑，隨同在有怖畏的地方，隨同有因緣的人供給，其餘的人不供給。這件事稟告佛陀，佛陀說：『應當設立使凈人來統率，應當教導他們先做佛塔的事情，其次做四方僧眾的事情，其次做飲食的事情，其次做可以分的東西的事情，其次教導他們與上座、中座、下座的僧人一起做，像這樣周遍一切僧眾的事情。聽許設立使凈人的主管，還是從白衣中選擇勤奮修行、能夠處理事務的人。』（八法中臥具法第十完）
《十誦律》卷第三十四 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第三十五（第五誦之七）
後秦北印度三藏弗若多羅譯
八法中諍事法第八
佛陀在王舍城（Rājagṛha）。當時，眾比丘（bhikkhus）與比丘諍論，惡語相向；眾比丘尼（bhikkhunīs）與比丘尼諍論；眾式叉摩尼（śikṣamāṇās）與式叉摩尼諍論；眾沙彌（śrāmaṇeras）與沙彌諍論；眾沙彌尼（śrāmaṇerīs）與沙彌尼諍論，惡語相向。迦留陀夷（Kāludāyin）比丘，與眾比丘諍論，惡語相向后，隨順佐助眾比丘尼。其中有比丘少欲知足，奉行頭陀行（dhutaṅga），聽到這件事心中不喜，呵責說：『怎麼能稱為比丘，與比丘諍論后，反而強行佐助比丘尼？』這樣呵責后，向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，明知而故意問迦留陀夷比丘：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責迦留陀夷比丘后說：『怎麼能稱為比丘，與眾比丘諍論惡語相向后，反而強行佐助眾比丘尼？』這樣呵責后告訴眾比丘：『從今以後有四種諍事出現：一者斗諍事；二者無根事；三者犯罪事；四者常所行事。斗諍事，就像眾比丘與比丘』
【English Translation】 English version: Those who are acquainted speak and work together, accompany those in the capital cities, accompany those in fearful places, and provide for those with causes and conditions, but not for others. This matter was reported to the Buddha, and the Buddha said: 'A pure person should be appointed to lead, and they should be taught to first do the work of the stupa, then the work of the Sangha in the four directions, then the work of food and drink, then the work of things that can be divided, and then teach them to work with the senior, middle, and junior monks, thus encompassing all the work of the Sangha. Permission is granted to appoint a leader of the pure persons, still choosing from among the laypeople those who are diligent in practice and capable of managing affairs.' (The tenth of the Eight Dharmas, the Dharma of Bedding, is complete)
《Vinaya in Ten Recitations》 Volume 34 Taisho Tripitaka Volume 23 No. 1435 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》 Volume 35 (Seventh of the Fifth Recitation)
Translated by Tripiṭaka Punyatara from North India of the Later Qin Dynasty
The Eighth of the Eight Dharmas, the Dharma of Disputes
The Buddha was in Rājagṛha (王舍城). At that time, the bhikkhus (比丘) were in dispute with the bhikkhus, speaking harshly to each other; the bhikkhunīs (比丘尼) were in dispute with the bhikkhunīs; the śikṣamāṇās (式叉摩尼) were in dispute with the śikṣamāṇās; the śrāmaṇeras (沙彌) were in dispute with the śrāmaṇeras; the śrāmaṇerīs (沙彌尼) were in dispute with the śrāmaṇerīs, speaking harshly to each other. The bhikkhu Kāludāyin (迦留陀夷), after disputing with the bhikkhus and speaking harshly to each other, sided with and assisted the bhikkhunīs. Among them were bhikkhus who were content with few desires and practiced dhutaṅga (頭陀行), and upon hearing this matter, they were displeased and rebuked, saying: 'How can one be called a bhikkhu, after disputing with the bhikkhus, yet forcibly assist the bhikkhunīs?' After rebuking in this way, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus, and knowingly asked the bhikkhu Kāludāyin: 'Did you actually do this?' He replied: 'I did, World Honored One!' The Buddha, after rebuking the bhikkhu Kāludāyin with various reasons, said: 'How can one be called a bhikkhu, after disputing with the bhikkhus and speaking harshly to each other, yet forcibly assist the bhikkhunīs?' After rebuking in this way, he told the bhikkhus: 'From now on, there are four kinds of disputes that arise: first, disputes of contention; second, baseless disputes; third, disputes of offenses; fourth, disputes of habitual conduct. Disputes of contention are like the bhikkhus with the bhikkhus.'
諍，惡口相言，是法是非法、是善是不善，是中共諍故，相助別異，是名斗諍事。無根事者，如諸比丘出余比丘犯罪：若有殘作、有殘不作、有殘作不作、若無殘作、無殘不作、無殘作不作、若有殘無殘作、有殘無殘不作、有殘無殘作不作，是中出犯罪，無根故，共相纏著，是名無根事。犯罪事者，有五種犯：犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅。若犯若污若不悔，是名犯罪事。常所行事者，眾僧所作事：若白一羯磨、白二羯磨、白四羯磨、布薩自恣、立十四人羯磨，是名常所行事。斗諍事者以何為本？有十四破僧因緣及六斗諍本，是名斗諍事本。無根事，以何為根本？有三根本：見根、聞根、疑根。若比丘與比丘斗諍相言，己身作罪令他人說：有殘作有殘不作、有殘作不作、若無殘作無殘不作、無殘作不作、若有殘無殘作、有殘無殘不作、有殘無殘作不作。若口若意作罪令他人說：有殘作有殘不作、有殘作不作、無殘作無殘不作、無殘作不作、有殘無殘作、有殘無殘不作、有殘無殘作不作，從是中出他罪異，是名無根事根本。犯罪諍，以何為本？從何事起？從五種犯起，以五種犯為本：有犯身作非口非心作、有犯口作非身非心作、有犯身作心作非口作、有犯口作心作非身作、有犯身作口作心作，
【現代漢語翻譯】 現代漢語譯本 爭論，惡語相向，爭論『是法』還是『非法』、『是善』還是『不善』，因為彼此爭論，互相幫助卻又彼此差異，這叫做鬥爭事。『無根事』是指，例如一些比丘揭發其他比丘的罪行：或者說有殘缺的行為、有殘缺的不作為、有殘缺的行為和不作為，或者說沒有殘缺的行為、沒有殘缺的不作為、沒有殘缺的行為和不作為，或者說有殘缺和無殘缺的行為、有殘缺和無殘缺的不作為、有殘缺和無殘缺的行為和不作為，在這些情況中揭發罪行，因為沒有根據，所以互相糾纏，這叫做『無根事』。『犯罪事』是指，有五種罪行：觸犯波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪）。如果犯了罪，玷污了行為，又不懺悔，這叫做『犯罪事』。『常所行事』是指，僧團通常所做的事情：例如白一羯磨（宣佈一次的羯磨）、白二羯磨（宣佈兩次的羯磨）、白四羯磨（宣佈四次的羯磨）、布薩（Posadha，齋戒）、自恣（Pavarana，僧自恣日）、設立十四人羯磨，這叫做『常所行事』。鬥爭事以什麼為根本？有十四種破僧因緣以及六種鬥爭的根本，這叫做鬥爭事的根本。『無根事』以什麼為根本？有三種根本：見根、聞根、疑根。如果比丘與比丘爭論，指責自己所犯的罪行讓別人來說：有殘缺的行為、有殘缺的不作為、有殘缺的行為和不作為，或者說沒有殘缺的行為、沒有殘缺的不作為、沒有殘缺的行為和不作為，或者說有殘缺和無殘缺的行為、有殘缺和無殘缺的不作為、有殘缺和無殘缺的行為和不作為。或者用口或者用心造作罪行讓別人來說：有殘缺的行為、有殘缺的不作為、有殘缺的行為和不作為，沒有殘缺的行為、沒有殘缺的不作為、沒有殘缺的行為和不作為，有殘缺和無殘缺的行為、有殘缺和無殘缺的不作為、有殘缺和無殘缺的行為和不作為，從這些情況中揭發他人不同的罪行，這叫做『無根事』的根本。犯罪的爭論，以什麼為根本？從什麼事情開始？從五種罪行開始，以五種罪行為根本：有的是身體犯了罪，但口和心沒有犯；有的是口犯了罪，但身體和心沒有犯；有的是身體和心犯了罪，但口沒有犯；有的是口和心犯了罪，但身體沒有犯；有的是身體、口和心都犯了罪。
【English Translation】 English version Quarrels, speaking harsh words to each other, arguing about whether something is 『Dharma』 or 『non-Dharma,』 whether it is 『good』 or 『not good,』 because of arguing with each other, helping each other but also differing from each other, this is called a matter of contention. 『Groundless matters』 refer to, for example, when some Bhikkhus expose the offenses of other Bhikkhus: either saying there is incomplete action, incomplete inaction, incomplete action and inaction, or saying there is no incomplete action, no incomplete inaction, no incomplete action and inaction, or saying there is incomplete and complete action, incomplete and complete inaction, incomplete and complete action and inaction, in these situations exposing offenses, because there is no basis, so they entangle each other, this is called a 『groundless matter.』 『Offense matters』 refer to, there are five kinds of offenses: violating Parajika (expulsion), Sanghavasesa (suspension), Pacittiya (expiation), Patidesaniya (confession), Dukkata (wrongdoing). If one commits an offense, defiles conduct, and does not repent, this is called an 『offense matter.』 『Regularly performed matters』 refer to, matters usually done by the Sangha: such as a white single Kamma (one announcement Kamma), white double Kamma (two announcements Kamma), white quadruple Kamma (four announcements Kamma), Posadha (observance day), Pavarana (invitation), establishing a fourteen-person Kamma, this is called 『regularly performed matters.』 What is the root of matters of contention? There are fourteen causes of schism in the Sangha and six roots of contention, this is called the root of matters of contention. What is the root of 『groundless matters』? There are three roots: the root of seeing, the root of hearing, the root of doubt. If a Bhikkhu argues with another Bhikkhu, accusing himself of offenses and letting others speak of it: incomplete action, incomplete inaction, incomplete action and inaction, or saying there is no incomplete action, no incomplete inaction, no incomplete action and inaction, or saying there is incomplete and complete action, incomplete and complete inaction, incomplete and complete action and inaction. Or using mouth or mind to create offenses and letting others speak of it: incomplete action, incomplete inaction, incomplete action and inaction, no incomplete action, no incomplete inaction, no incomplete action and inaction, incomplete and complete action, incomplete and complete inaction, incomplete and complete action and inaction, from these situations exposing others' different offenses, this is called the root of 『groundless matters.』 What is the root of offense disputes? From what matter does it arise? It starts from the five kinds of offenses, taking the five kinds of offenses as the root: some commit offenses with the body, but not with the mouth or mind; some commit offenses with the mouth, but not with the body or mind; some commit offenses with the body and mind, but not with the mouth; some commit offenses with the mouth and mind, but not with the body; some commit offenses with the body, mouth, and mind.
無但心犯。從是犯起，是名犯罪根本。常所行事，以何為本？從何事起？所作事從僧起，僧為根本，是名常所行事根本。
「所有斗諍，皆名諍事耶？有諍事亦名斗諍耶？有斗諍非諍事、有諍事非斗諍、有斗諍亦是諍事、有非斗諍非諍事。有斗諍非諍事者，若比丘但相道說，未成斗諍。有諍事非斗諍者，三種諍事。有斗諍亦是諍事者，若比丘相道說，亦成斗諍事。有非斗諍非諍事者，除上三句。所有無事諍，皆名為諍事耶？有諍事亦名無事諍耶？有無事諍非諍事、有諍事非無事諍、有無事諍亦諍事、有非無事諍非諍事。有無事諍非諍事者，但說他罪未起諍事。有諍事非無事諍者，三種諍事是。有無事諍亦諍事者，有比丘無事諍亦起諍事。非無事諍非諍事者，除上三句，所有犯罪皆名諍事耶？有諍事亦名犯罪耶？有犯罪非諍事、有諍事非犯罪、有犯罪亦諍事、有非犯罪非諍事。有犯罪非諍事者，所名犯罪。有諍事非犯罪者，三種諍事。有犯罪亦諍事者，所名犯罪亦諍。非犯罪非諍事者，除上三句，所有常所行事皆名諍事耶？有諍事亦名常所行事耶？有常所行事非諍事、有諍事非常所行事、有常所行事亦諍事、有非常所行事非諍事。有常所行事非諍事者，所名作法。有諍事非常所行者，三種諍事。有常所行亦諍事者
【現代漢語翻譯】 現代漢語譯本： 如果只是心中犯錯，這不算是犯罪的根本。那麼，真正的犯罪是從哪裡開始的呢？是從實際的行動開始的，這才是犯罪的根本。 日常的行為，以什麼為根本呢？是從什麼事情開始的呢？日常的行為是從僧團開始的，僧團是根本，這才是日常行為的根本。
『所有的爭鬥都叫做諍事（vāda-adhikaraṇa，爭端）嗎？』『有諍事也叫做爭鬥嗎？』有爭鬥但不是諍事，有諍事但不是爭鬥，有爭鬥既是諍事，也有既不是爭鬥也不是諍事。爭鬥但不是諍事的情況是，如果比丘只是互相說道，還沒有形成爭鬥。諍事但不是爭鬥的情況是，三種諍事（ उत्पत्त्याधिकरण, smṛtyadhikaraṇa, śīlādhikaraṇa）。爭鬥既是諍事的情況是，如果比丘互相說道，也形成了爭鬥的事情。既不是爭鬥也不是諍事的情況是，排除以上三種情況。 『所有無事生非的爭端，都叫做諍事嗎？』『有諍事也叫做無事生非的爭端嗎？』有無事生非的爭端但不是諍事，有諍事但不是無事生非的爭端，有無事生非的爭端也是諍事，也有既不是無事生非的爭端也不是諍事。無事生非的爭端但不是諍事的情況是，只是說別人的罪過，還沒有引起諍事。諍事但不是無事生非的爭端的情況是，三種諍事。無事生非的爭端也是諍事的情況是，有比丘無事生非也引起了諍事。既不是無事生非的爭端也不是諍事的情況是，排除以上三種情況。 『所有犯罪都叫做諍事嗎？』『有諍事也叫做犯罪嗎？』有犯罪但不是諍事，有諍事但不是犯罪，有犯罪既是諍事，也有既不是犯罪也不是諍事。犯罪但不是諍事的情況是，所說的犯罪。諍事但不是犯罪的情況是，三種諍事。犯罪既是諍事的情況是，所說的犯罪也是諍事。既不是犯罪也不是諍事的情況是，排除以上三種情況。 『所有日常的行為都叫做諍事嗎？』『有諍事也叫做日常的行為嗎？』有日常的行為但不是諍事，有諍事但不是日常的行為，有日常的行為既是諍事，也有既不是日常的行為也不是諍事。日常的行為但不是諍事的情況是，所說的作法（karma）。諍事但不是日常的行為的情況是，三種諍事。日常的行為也是諍事的情況是
【English Translation】 English version: If one only errs in the mind, it is not considered the root of offense. From where does an offense truly arise? It arises from actual actions; this is the root of offense. What is the root of daily conduct? From what does it begin? Daily conduct begins with the Sangha (僧團, monastic community); the Sangha is the root. This is the root of daily conduct.
『Are all disputes called vāda-adhikaraṇa (諍事, matters of dispute)?』 『Are some vāda-adhikaraṇa also called disputes?』 There are disputes that are not vāda-adhikaraṇa, there are vāda-adhikaraṇa that are not disputes, there are disputes that are also vāda-adhikaraṇa, and there are things that are neither disputes nor vāda-adhikaraṇa. A dispute that is not a vāda-adhikaraṇa is when bhikkhus (比丘, monks) merely speak to each other without forming a dispute. A vāda-adhikaraṇa that is not a dispute refers to the three types of vāda-adhikaraṇa ( उत्पत्त्याधिकरण, smṛtyadhikaraṇa, śīlādhikaraṇa). A dispute that is also a vāda-adhikaraṇa is when bhikkhus speak to each other and it forms a matter of dispute. That which is neither a dispute nor a vāda-adhikaraṇa excludes the above three cases. 『Are all causeless disputes called vāda-adhikaraṇa?』 『Are some vāda-adhikaraṇa also called causeless disputes?』 There are causeless disputes that are not vāda-adhikaraṇa, there are vāda-adhikaraṇa that are not causeless disputes, there are causeless disputes that are also vāda-adhikaraṇa, and there are things that are neither causeless disputes nor vāda-adhikaraṇa. A causeless dispute that is not a vāda-adhikaraṇa is when one merely speaks of another's faults without causing a dispute. A vāda-adhikaraṇa that is not a causeless dispute refers to the three types of vāda-adhikaraṇa. A causeless dispute that is also a vāda-adhikaraṇa is when a bhikkhu causes a dispute without a reason. That which is neither a causeless dispute nor a vāda-adhikaraṇa excludes the above three cases. 『Are all offenses called vāda-adhikaraṇa?』 『Are some vāda-adhikaraṇa also called offenses?』 There are offenses that are not vāda-adhikaraṇa, there are vāda-adhikaraṇa that are not offenses, there are offenses that are also vāda-adhikaraṇa, and there are things that are neither offenses nor vāda-adhikaraṇa. An offense that is not a vāda-adhikaraṇa refers to what is called an offense. A vāda-adhikaraṇa that is not an offense refers to the three types of vāda-adhikaraṇa. An offense that is also a vāda-adhikaraṇa refers to what is called an offense and is also a dispute. That which is neither an offense nor a vāda-adhikaraṇa excludes the above three cases. 『Are all daily conducts called vāda-adhikaraṇa?』 『Are some vāda-adhikaraṇa also called daily conducts?』 There are daily conducts that are not vāda-adhikaraṇa, there are vāda-adhikaraṇa that are not daily conducts, there are daily conducts that are also vāda-adhikaraṇa, and there are things that are neither daily conducts nor vāda-adhikaraṇa. A daily conduct that is not a vāda-adhikaraṇa refers to what is called karma (作法, procedure). A vāda-adhikaraṇa that is not a daily conduct refers to the three types of vāda-adhikaraṇa. A daily conduct that is also a vāda-adhikaraṇa is
，常所行亦諍。非常所行事非諍事者，除上三句。斗諍事為善、為不善、為無記？或善、或不善、或無記。云何名善？有諸比丘善心共諍，所謂是法是非法、是律是非律，是名善。云何不善？有比丘不善心共諍，是法是非法、是律是非律，是名不善。云何名無記？有諸比丘不以善心不善心共諍，是法是非法、是律是非律，是名無記。無根事諍，為善、為不善、為無記？或善、或不善、或無記。善者，若諸比丘善心共諍，出他比丘罪：有殘作、有殘不作、有殘作不作、無殘作、無殘不作、無殘作不作、有殘無殘作、有殘無殘不作、有殘無殘作不作，是名為善。不善者，若諸比丘不善心共諍出他罪：有殘作、有殘不作、有殘作不作、無殘作、無殘不作、無殘作不作、有殘無殘作、有殘無殘不作、有殘無殘作不作，是名不善。無記者，若諸比丘不以善心不善心共諍出他罪：有殘作、有殘不作、有殘作不作、無殘作、無殘不作、無殘作不作、有殘無殘作、有殘無殘不作、有殘無殘作不作，是名無記。犯罪事為善、為不善、為無記耶？犯罪事或不善、或無記。不善者，若諸比丘知佛結戒故犯，是名不善。無記者，不故犯佛所結戒，是名無記。常所行事，為善、為不善、為無記？或善、或不善、或無記。善者，若諸比丘善心作白羯
【現代漢語翻譯】 現代漢語譯本： ，通常所做的事情也引起爭論。不是經常做的事情和不是爭論的事情，排除以上三種情況。爭論的事情是善、不善還是無記？有的是善，有的是不善，有的是無記。什麼叫做善？有些比丘以善心一起爭論，爭論什麼是法、什麼不是法，什麼是律、什麼不是律，這叫做善。什麼叫做不善？有些比丘以不善心一起爭論，什麼是法、什麼不是法，什麼是律、什麼不是律，這叫做不善。什麼叫做無記？有些比丘不以善心也不以不善心一起爭論，什麼是法、什麼不是法，什麼是律、什麼不是律，這叫做無記。沒有根據的事情引起的爭論，是善、不善還是無記？有的是善，有的是不善，有的是無記。什麼是善？如果有些比丘以善心一起爭論，揭露其他比丘的罪過：有殘作（sāvad शेष），有殘不作，有殘作不作，無殘作，無殘不作，無殘作不作，有殘無殘作，有殘無殘不作，有殘無殘作不作，這叫做善。什麼是不善？如果有些比丘以不善心一起爭論，揭露其他比丘的罪過：有殘作，有殘不作，有殘作不作，無殘作，無殘不作，無殘作不作，有殘無殘作，有殘無殘不作，有殘無殘作不作，這叫做不善。什麼是無記？如果有些比丘不以善心也不以不善心一起爭論，揭露其他比丘的罪過：有殘作，有殘不作，有殘作不作，無殘作，無殘不作，無殘作不作，有殘無殘作，有殘無殘不作，有殘無殘作不作，這叫做無記。犯罪的事情是善、不善還是無記？犯罪的事情或者是不善，或者是無記。什麼是不善？如果有些比丘明知佛陀制定了戒律還故意犯戒，這叫做不善。什麼是無記？不是故意違犯佛陀所制定的戒律，這叫做無記。經常做的事情，是善、不善還是無記？有的是善，有的是不善，有的是無記。什麼是善？如果有些比丘以善心進行白羯磨（ñatti-kamma ña ），
【English Translation】 English version: Also, what is regularly practiced is also a cause for dispute. Those things that are not regularly practiced and are not causes for dispute are excluded from the above three categories. Is a matter of dispute good, bad, or neutral? It can be good, bad, or neutral. What is called good? When some bhikkhus dispute with a good intention, arguing about what is Dhamma (法 - the teachings of the Buddha) and what is not Dhamma, what is Vinaya (律 - the monastic code) and what is not Vinaya, this is called good. What is called bad? When some bhikkhus dispute with a bad intention, arguing about what is Dhamma and what is not Dhamma, what is Vinaya and what is not Vinaya, this is called bad. What is called neutral? When some bhikkhus dispute without either a good or bad intention, arguing about what is Dhamma and what is not Dhamma, what is Vinaya and what is not Vinaya, this is called neutral. Is a dispute over a groundless matter good, bad, or neutral? It can be good, bad, or neutral. What is good? If some bhikkhus dispute with a good intention, revealing the offenses of other bhikkhus: 'There is a remaining act (sāvad शेष),' 'There is a remaining non-act,' 'There is a remaining act and non-act,' 'There is no remaining act,' 'There is no remaining non-act,' 'There is no remaining act and non-act,' 'There is a remaining and non-remaining act,' 'There is a remaining and non-remaining non-act,' 'There is a remaining and non-remaining act and non-act,' this is called good. What is bad? If some bhikkhus dispute with a bad intention, revealing the offenses of others: 'There is a remaining act,' 'There is a remaining non-act,' 'There is a remaining act and non-act,' 'There is no remaining act,' 'There is no remaining non-act,' 'There is no remaining act and non-act,' 'There is a remaining and non-remaining act,' 'There is a remaining and non-remaining non-act,' 'There is a remaining and non-remaining act and non-act,' this is called bad. What is neutral? If some bhikkhus dispute without either a good or bad intention, revealing the offenses of others: 'There is a remaining act,' 'There is a remaining non-act,' 'There is a remaining act and non-act,' 'There is no remaining act,' 'There is no remaining non-act,' 'There is no remaining act and non-act,' 'There is a remaining and non-remaining act,' 'There is a remaining and non-remaining non-act,' 'There is a remaining and non-remaining act and non-act,' this is called neutral. Is an offense good, bad, or neutral? An offense is either bad or neutral. What is bad? If some bhikkhus knowingly violate a rule established by the Buddha, this is called bad. What is neutral? Not knowingly violating a rule established by the Buddha, this is called neutral. Is a regularly practiced thing good, bad, or neutral? It can be good, bad, or neutral. What is good? If some bhikkhus perform a ñatti-kamma (白羯磨 - a formal act of declaration) with a good intention,
磨、白二羯磨、白四羯磨、布薩自恣、立十四人羯磨，是名善。不善者，若諸比丘以不善心作白羯磨、白二羯磨、白四羯磨、布薩自恣、立十四人羯磨，是名不善。無記者，若諸比丘不以善心不善心作白羯磨、白二羯磨、白四羯磨、布薩自恣、立十四人羯磨，是名無記。」
長老優波離問佛：「斗諍事，以幾滅諍事滅？」佛言：「以二滅諍事滅。何等二？以現前比尼滅及多覓比尼滅。」又問：「世尊！無根事，以幾滅諍事滅？」佛言：「以四滅諍事滅。以現前比尼及憶念比尼滅，現前比尼及不癡比尼滅，現前比尼及實覓比尼滅。」又問：「世尊！犯罪事，以幾滅諍事滅？」佛言：「以三滅諍事滅。現前比尼及自言比尼滅，現前比尼及布草比尼滅。」又問：「世尊！常所行事，用幾滅諍事滅？」佛言：「以一滅諍事滅，現前比尼滅。
「斗諍事云何以二滅諍事滅？隨以何住處有諍相言，比丘！是事付闥賴吒斷。闥賴吒比丘應受此事，如法、如比尼、如佛教滅。若闥賴吒比丘能如法、如比尼、如佛教滅者，是事名滅以一滅諍事滅，謂現前比尼。現前者，人現前、比尼現前。人現前者，是中隨助舉事人、有事人共集一處，是名人現前。比尼現前者，如法、如毗尼、如佛教滅是事，是名比尼現前。若是闥賴吒不能
【現代漢語翻譯】 現代漢語譯本：善是指，如果比丘們以善良的心進行白羯磨（宣佈羯磨）、白二羯磨（兩次宣佈羯磨）、白四羯磨（四次宣佈羯磨）、布薩自恣（告解和自恣）、設立十四人羯磨，這被稱為善。不善是指，如果比丘們以不善良的心進行白羯磨、白二羯磨、白四羯磨、布薩自恣、設立十四人羯磨，這被稱為不善。無記是指，如果比丘們不以善良的心也不以不善良的心進行白羯磨、白二羯磨、白四羯磨、布薩自恣、設立十四人羯磨，這被稱為無記。
長老優波離問佛陀：『爭端之事，用幾種滅諍事來平息爭端？』佛陀說：『用兩種滅諍事來平息爭端。哪兩種？用現前毗尼滅（當下解決）和多覓毗尼滅（多數人尋找解決）。』又問：『世尊！無根之事，用幾種滅諍事來平息爭端？』佛陀說：『用四種滅諍事來平息爭端。用現前毗尼和憶念毗尼滅（回憶解決），現前毗尼和不癡毗尼滅（不糊塗解決），現前毗尼和實覓毗尼滅（如實尋找解決）。』又問：『世尊！犯罪之事，用幾種滅諍事來平息爭端？』佛陀說：『用三種滅諍事來平息爭端。現前毗尼和自言毗尼滅（自己承認解決），現前毗尼和布草毗尼滅（抽籤解決）。』又問：『世尊！常所行之事，用幾種滅諍事來平息爭端？』佛陀說：『用一種滅諍事來平息爭端，現前毗尼滅。』
『爭端之事如何用兩種滅諍事來平息爭端？無論在哪個住處有爭端發生，就說：比丘們！這件事交給闥賴吒（仲裁者）來裁決。闥賴吒比丘應該接受這件事，如法、如毗尼（戒律）、如佛教導來平息。如果闥賴吒比丘能夠如法、如毗尼、如佛教導來平息這件事，這件事就稱為滅，用一種滅諍事來平息爭端，即現前毗尼。現前是指，人現前、毗尼現前。人現前是指，其中幫助舉事的人、有事的人共同聚集一處，這稱為人現前。毗尼現前是指，如法、如毗尼、如佛教導來平息這件事，這稱為毗尼現前。如果這個闥賴吒不能'
【English Translation】 English version: 'Good' refers to when monks, with a virtuous mind, perform Bai Karma (announcement of Karma), Bai Er Karma (twice announcement of Karma), Bai Si Karma (four times announcement of Karma), Bu Sa Zi Zi (confession and self-surrender), and establish the Fourteen-Person Karma. This is called 'good.' 'Unwholesome' refers to when monks, with an unwholesome mind, perform Bai Karma, Bai Er Karma, Bai Si Karma, Bu Sa Zi Zi, and establish the Fourteen-Person Karma. This is called 'unwholesome.' 'Neutral' refers to when monks, neither with a virtuous mind nor an unwholesome mind, perform Bai Karma, Bai Er Karma, Bai Si Karma, Bu Sa Zi Zi, and establish the Fourteen-Person Karma. This is called 'neutral.'
Elder Upali asked the Buddha: 'With how many methods of settling disputes are disputes settled?' The Buddha said: 'With two methods of settling disputes. What are the two? Settling disputes with the present Vinaya (immediate resolution) and settling disputes with the majority-seeking Vinaya (resolution sought by the majority).' He further asked: 'Venerable One! With how many methods of settling disputes are groundless matters settled?' The Buddha said: 'With four methods of settling disputes. Settling disputes with the present Vinaya and the recollection Vinaya (resolution through recollection), the present Vinaya and the non-delusion Vinaya (resolution through non-confusion), the present Vinaya and the truthful-seeking Vinaya (resolution through truthful seeking).' He further asked: 'Venerable One! With how many methods of settling disputes are offenses settled?' The Buddha said: 'With three methods of settling disputes. The present Vinaya and the self-declaration Vinaya (resolution through self-admission), the present Vinaya and the drawing-straws Vinaya (resolution through drawing lots).' He further asked: 'Venerable One! With how many methods of settling disputes are commonly practiced matters settled?' The Buddha said: 'With one method of settling disputes, the present Vinaya.'
'How are disputes settled with two methods of settling disputes? Wherever a dispute arises in a dwelling place, it is said: Monks! This matter is entrusted to the Taldrata (arbitrator) for adjudication. The Taldrata monk should accept this matter and settle it according to the Dharma, the Vinaya (discipline), and the Buddha's teachings. If the Taldrata monk can settle this matter according to the Dharma, the Vinaya, and the Buddha's teachings, this matter is called settled, with one method of settling disputes, namely the present Vinaya. 'Present' refers to the presence of people and the presence of the Vinaya. 'Presence of people' refers to the gathering of those who assist in raising the matter and those involved in the matter in one place. This is called the presence of people. 'Presence of the Vinaya' refers to settling the matter according to the Dharma, the Vinaya, and the Buddha's teachings. This is called the presence of the Vinaya. If this Taldrata cannot'
如法、如比尼、如佛教斷是事者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷是事。若僧能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者，是中所有可中共作羯磨比丘，共同心和合一處，可受欲者持欲來，現在比丘能遮者不遮，是名僧現前。人現前者，有隨助舉事人、有事人共集一處，是名人現前。比尼現前者，如法、如比尼、如佛教斷是事，是名為斷。若僧不能如法、如比尼、如佛教斷是事者，爾時應僧中立二烏回鳩羅，應羯磨此人令斷是事。羯磨者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，如法、如比尼、如佛教斷是事？』僧中若言：『我能。』若有五法，不應立作烏回鳩羅。何等五？隨愛行、隨瞋行、隨怖行、隨癡行、不知斷不斷。成就五法，應立作烏回鳩羅：不隨愛行、不隨瞋行、不隨怖行、不隨癡行、知斷不斷。即時一比丘應僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法、如比尼、如佛教斷隨僧中事。若僧時到僧忍聽，立某甲、某甲比丘作烏回鳩羅，能如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是二烏回鳩羅比丘
【現代漢語翻譯】 現代漢語譯本： 如果符合佛法（Dharma）、符合毗尼（Vinaya，戒律）、符合佛教的決斷方式來處理事情，應該交付給僧團（Sangha）。僧團應該接受這件事，依照佛法、毗尼、佛教的決斷方式來處理。如果僧團能夠依照佛法、毗尼、佛教的決斷方式來處理這件事，這就被稱為使用一種毗尼來決斷，也就是所謂的現前毗尼。現前毗尼是指僧現前、人現前、毗尼現前。僧現前是指，所有可以共同進行羯磨（Karma，儀式）的比丘，共同一心和合在一處，可以接受意願的人帶來意願，現在（在場）的比丘能夠阻止的沒有阻止，這叫做僧現前。人現前是指，有隨助舉事的人、有事的人共同聚集在一處，這叫做人現前。毗尼現前是指，依照佛法、毗尼、佛教的決斷方式來處理這件事，這叫做決斷。如果僧團不能依照佛法、毗尼、佛教的決斷方式來處理這件事，這時應該在僧團中設立兩位烏回鳩羅（Ubhāvikā，斷事者），應該為此人進行羯磨，令其決斷此事。羯磨的方式是，一心和合的僧團中，一位比丘在僧團中問道：『誰能做烏回鳩羅，依照佛法、毗尼、佛教的決斷方式來處理這件事？』僧團中如果有人說：『我能。』如果有五種情況，不應該立他為烏回鳩羅。是哪五種？隨順愛慾而行、隨順嗔恨而行、隨順恐懼而行、隨順愚癡而行、不知道該斷還是不該斷。成就五種條件，應該立他為烏回鳩羅：不隨順愛慾而行、不隨順嗔恨而行、不隨順恐懼而行、不隨順愚癡而行、知道該斷還是不該斷。這時一位比丘應該在僧團中宣告：『大德僧團請聽！某甲（姓名）、某甲（姓名）比丘，能做烏回鳩羅，依照佛法決斷隨僧團中的事情。如果僧團時機已到，僧團容忍聽許，立某甲（姓名）、某甲（姓名）比丘做烏回鳩羅，能依法決斷隨僧團中的事情。』這叫做白。像這樣白二羯磨。『僧團立某甲（姓名）、某甲（姓名）比丘做烏回鳩羅，決斷隨僧團中的事情完畢，僧團容忍，因為默然的緣故，這件事就這樣成立！』這兩位烏回鳩羅比丘
【English Translation】 English version: If a matter is in accordance with the Dharma (teachings), in accordance with the Vinaya (monastic rules), and in accordance with the Buddhist way of resolution, it should be entrusted to the Sangha (community). The Sangha should accept the matter and resolve it in accordance with the Dharma, the Vinaya, and the Buddhist way of resolution. If the Sangha can resolve the matter in accordance with the Dharma, the Vinaya, and the Buddhist way of resolution, this is called resolving it using a Vinaya, which is called 'Present Vinaya'. 'Present Vinaya' means the Sangha is present, the people are present, and the Vinaya is present. 'Sangha is present' means that all the Bhikkhus (monks) who can jointly perform Karma (ritual), are together in one place with a unified mind, those who can accept consent bring their consent, and the Bhikkhus who are present do not object, this is called 'Sangha is present'. 'People are present' means that those who assist in raising the matter and those involved in the matter are gathered together in one place, this is called 'People are present'. 'Vinaya is present' means resolving the matter in accordance with the Dharma, the Vinaya, and the Buddhist way of resolution, this is called resolution. If the Sangha cannot resolve the matter in accordance with the Dharma, the Vinaya, and the Buddhist way of resolution, then two Ubhāvikās (arbitrators) should be appointed in the Sangha, and Karma should be performed for this person to resolve the matter. The way of performing Karma is that in the Sangha with a unified mind, a Bhikkhu asks in the Sangha: 'Who can act as Ubhāvikā, resolving this matter in accordance with the Dharma, the Vinaya, and the Buddhist way of resolution?' If someone in the Sangha says: 'I can.' If there are five conditions, they should not be appointed as Ubhāvikā. What are the five? Acting according to desire, acting according to hatred, acting according to fear, acting according to delusion, and not knowing whether to resolve or not to resolve. Having five qualities, they should be appointed as Ubhāvikā: not acting according to desire, not acting according to hatred, not acting according to fear, not acting according to delusion, and knowing whether to resolve or not to resolve. Then a Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! Bhikkhu So-and-so (name), Bhikkhu So-and-so (name), can act as Ubhāvikā, resolving matters in the Sangha in accordance with the Dharma. If it is the Sangha's time, and the Sangha permits and listens, appoint Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) as Ubhāvikā, able to resolve matters in the Sangha according to the Dharma.' This is called 'White Announcement'. Thus, perform 'White Announcement Twice Karma'. 'The Sangha has appointed Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) as Ubhāvikā, the resolution of matters in the Sangha is completed, the Sangha permits, because of silence, this matter is thus established!' These two Ubhāvikā Bhikkhus
若是上座，諸下座比丘應與此二人慾已遠去。若此二烏回鳩羅是下座，應從諸上座取欲已小遠去，當如法、如比尼、如佛教斷是事。若二烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若二烏回鳩羅不能如法、如比尼、如佛教斷是事者，是二烏回鳩羅應更立二烏回鳩羅。立法者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，斷隨僧中事？』若言：『我能。』一比丘僧中唱言：『大德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法、如比尼、如佛教斷隨僧中事。若僧時到僧忍聽，僧立某甲、某甲比丘作烏回鳩羅，能如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是二烏回鳩羅若是上座，諸下座比丘應與欲已小遠去。若二烏回鳩羅是下座，應從諸上座比丘取欲已小遠去，當如法、如比尼、如佛教斷是事。若二烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是二烏回鳩羅不能如法斷者，還付先二
【現代漢語翻譯】 現代漢語譯本 如果這兩位被任命的仲裁者（烏回鳩羅）是上座（資歷高的比丘），那麼所有下座（資歷淺的比丘）應該在給予同意后稍微離開。如果這兩位烏回鳩羅是下座，他們應該從所有上座那裡獲得同意后稍微離開，然後按照佛法（Dharma）、戒律（Vinaya）和佛教的教導來解決此事。 如果這兩位烏回鳩羅能夠按照佛法、戒律和佛教的教導來解決此事，這就被稱為使用一種戒律來解決問題，即現前毗尼（現前比尼，指在場解決的戒律）。現前毗尼是指僧團在場、當事人在場、戒律在場。僧團在場如上所述，當事人在場、戒律在場也如上所述。 如果這兩位烏回鳩羅不能按照佛法、戒律和佛教的教導來解決此事，那麼這兩位烏回鳩羅應該再選立兩位烏回鳩羅。選立法的方式是，一心和合的僧團中，一位比丘在僧團中問道：『誰能作為烏回鳩羅，來裁決僧團中的事務？』如果有人說：『我能。』一位比丘在僧團中宣佈：『大德僧團請聽！某甲（姓名）、某甲比丘，能夠作為烏回鳩羅，按照佛法、戒律和佛教的教導來裁決僧團中的事務。如果僧團認為時機已到，並允許，僧團就選立某甲、某甲比丘作為烏回鳩羅，能夠依法裁決僧團中的事務。』這被稱為白（宣佈）。』 像這樣進行兩次羯磨（羯磨，指僧團的正式決議程式）。『僧團選立某甲、某甲比丘作為烏回鳩羅來裁決僧團中的事務完畢，僧團認可，因為默然不語，此事就這樣確定！』這兩位烏回鳩羅如果是上座，所有下座比丘應該在給予同意后稍微離開。如果這兩位烏回鳩羅是下座，他們應該從所有上座比丘那裡獲得同意后稍微離開，然後按照佛法、戒律和佛教的教導來解決此事。 如果這兩位烏回鳩羅能夠按照佛法、戒律和佛教的教導來解決此事，這就被稱為使用一種戒律來解決問題，即現前毗尼。現前毗尼是指僧團在場、當事人在場、戒律在場。僧團在場如上所述，當事人在場、戒律在場也如上所述。如果這兩位烏回鳩羅不能如法解決問題，就還給先前的兩位烏回鳩羅。
【English Translation】 English version If these two appointed arbitrators (Ukkācāra) are senior monks (Thera), then all junior monks (Navaka) should give their consent and move slightly away. If these two Ukkācāra are junior monks, they should obtain consent from all senior monks and move slightly away, and then resolve the matter according to the Dharma, the Vinaya, and the teachings of the Buddha. If these two Ukkācāra are able to resolve the matter according to the Dharma, the Vinaya, and the teachings of the Buddha, this is called resolving the matter using a Vinaya, namely Sammukhā-vinaya (Sammukhā-vinaya, referring to a Vinaya resolved in the presence of all parties). Sammukhā-vinaya means the Sangha is present, the individuals are present, and the Vinaya is present. The Sangha being present is as described above, and the individuals being present and the Vinaya being present are also as described above. If these two Ukkācāra are unable to resolve the matter according to the Dharma, the Vinaya, and the teachings of the Buddha, then these two Ukkācāra should appoint two more Ukkācāra. The method of appointment is that in a united Sangha, one Bhikkhu asks in the Sangha: 'Who can act as Ukkācāra to adjudicate matters in the Sangha?' If someone says: 'I can,' one Bhikkhu announces in the Sangha: 'Venerable Sangha, please listen! Bhikkhu So-and-so (name), Bhikkhu So-and-so, are able to act as Ukkācāra, to adjudicate matters in the Sangha according to the Dharma, the Vinaya, and the teachings of the Buddha. If the Sangha deems it the right time and permits, the Sangha will appoint Bhikkhu So-and-so, Bhikkhu So-and-so as Ukkācāra, able to adjudicate matters in the Sangha according to the Dharma.' This is called a motion (ñatti).' Thus, perform the Kammavācā (Kammavācā, referring to the formal procedure of the Sangha) twice. 'The Sangha has completed the appointment of Bhikkhu So-and-so, Bhikkhu So-and-so as Ukkācāra to adjudicate matters in the Sangha, the Sangha approves, because of silence, this matter is thus established!' If these two Ukkācāra are senior monks, all junior monks should give their consent and move slightly away. If these two Ukkācāra are junior monks, they should obtain consent from all senior monks and move slightly away, and then resolve the matter according to the Dharma, the Vinaya, and the teachings of the Buddha. If these two Ukkācāra are able to resolve the matter according to the Dharma, the Vinaya, and the teachings of the Buddha, this is called resolving the matter using a Vinaya, namely Sammukhā-vinaya. Sammukhā-vinaya means the Sangha is present, the individuals are present, and the Vinaya is present. The Sangha being present is as described above, and the individuals being present and the Vinaya being present are also as described above. If these two Ukkācāra cannot resolve the matter according to the Dharma, it is returned to the previous two Ukkācāra.
烏回鳩羅。先二烏回鳩羅應如法、如比尼、如佛教斷。若能如法斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是先二烏回鳩羅復不能如法、如比尼、如佛教斷是事者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷。若僧取是事，能如法、如比尼、如佛教斷者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。
「僧不能如法、如比尼、如佛教斷是事者，僧應遣使往近住處僧所作是言：『此事如是如是因緣起，闥賴吒不能斷、眾僧不能斷、二烏回鳩羅不能斷、后二烏回鳩羅復不能斷、還先二烏回鳩羅復不能斷、還僧復不能斷。汝等大德！和合為斷是事故。』即時彼眾應和合。若僧先安居，應受七日去。若七日盡，應受三十九夜去。若三十九夜盡，應破安居來集一處，受是事應斷。近處僧應受是事，如法、如比尼、如佛教斷是事。若近處僧能如法、如比尼、如佛教斷者，是名為斷用一滅諍事滅，所謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若近處僧不能如法、如比尼、如佛教斷是事者，爾時
【現代漢語翻譯】 現代漢語譯本 烏回鳩羅（Ukkhepaniya-kamma，舉罪羯磨）。先前的兩個烏回鳩羅（Ukkhepaniya-kamma）應當如法、如律、如佛教導來裁斷。如果能夠如法裁斷此事，這就被稱為用一種羯磨來裁斷，即現前毗尼（Sammukha-vinaya，現前毗奈耶）。現前毗尼是指僧眾現前、當事人現前、毗尼現前。僧眾現前如上所述，當事人現前、毗尼現前也如上所述。如果先前的兩個烏回鳩羅不能如法、如律、如佛教導來裁斷此事，應當交付僧團。僧團應當接受此事，如法、如律、如佛教導來裁斷。如果僧團接受此事，能夠如法、如律、如佛教導來裁斷，這就被稱為用一種羯磨來裁斷，即現前毗尼。現前毗尼是指僧眾現前、當事人現前、毗尼現前。僧眾現前如上所述，當事人現前、毗尼現前也如上所述。 如果僧團不能如法、如律、如佛教導來裁斷此事，僧團應當派遣使者前往附近的僧團處，告知：『此事因如此這般的因緣而起，闥賴吒（Thullatittha，粗罪）不能裁斷、眾僧不能裁斷、兩個烏回鳩羅不能裁斷、後來的兩個烏回鳩羅也不能裁斷、返回先前的兩個烏回鳩羅也不能裁斷、返回僧團也不能裁斷。諸位大德！請和合來裁斷此事。』當時，那個僧團應當和合。如果僧團先已安居，應當接受七日路程。如果七日已盡，應當接受三十九夜路程。如果三十九夜已盡，應當破安居前來聚集一處，接受此事並裁斷。附近的僧團應當接受此事，如法、如律、如佛教導來裁斷此事。如果附近的僧團能夠如法、如律、如佛教導來裁斷，這就被稱為用一種羯磨來裁斷，從而平息諍事，即所謂的現前毗尼。現前毗尼是指僧眾現前、當事人現前、毗尼現前。僧眾現前如上所述，當事人現前、毗尼現前也如上所述。如果附近的僧團不能如法、如律、如佛教導來裁斷此事，那時
【English Translation】 English version Ukkhepaniya-kamma (Ukkhepaniya-kamma, act of suspension). The first two Ukkhepaniya-kamma should be judged according to the Dharma, the Vinaya, and the Buddha's teachings. If this matter can be judged according to the Dharma, it is called judging with a Kamma, namely Sammukha-vinaya (present Vinaya). Sammukha-vinaya means the Sangha being present, the person being present, and the Vinaya being present. The Sangha being present is as mentioned above, and the person being present and the Vinaya being present are also as mentioned above. If the first two Ukkhepaniya-kamma cannot judge this matter according to the Dharma, the Vinaya, and the Buddha's teachings, it should be handed over to the Sangha. The Sangha should accept this matter and judge it according to the Dharma, the Vinaya, and the Buddha's teachings. If the Sangha accepts this matter and can judge it according to the Dharma, the Vinaya, and the Buddha's teachings, it is called judging with a Kamma, namely Sammukha-vinaya. Sammukha-vinaya means the Sangha being present, the person being present, and the Vinaya being present. The Sangha being present is as mentioned above, and the person being present and the Vinaya being present are also as mentioned above. If the Sangha cannot judge this matter according to the Dharma, the Vinaya, and the Buddha's teachings, the Sangha should send a messenger to the nearby Sangha and say: 'This matter arose due to such and such causes. Thullatittha (Thullatittha, gross offense) cannot judge it, the Sangha cannot judge it, the two Ukkhepaniya-kamma cannot judge it, the later two Ukkhepaniya-kamma cannot judge it, returning to the first two Ukkhepaniya-kamma cannot judge it, and returning to the Sangha cannot judge it. Venerable ones! Please come together to judge this matter.' At that time, that Sangha should come together. If the Sangha has already entered the rains retreat, it should accept a journey of seven days. If the seven days are over, it should accept a journey of thirty-nine nights. If the thirty-nine nights are over, it should break the rains retreat and gather in one place to accept this matter and judge it. The nearby Sangha should accept this matter and judge it according to the Dharma, the Vinaya, and the Buddha's teachings. If the nearby Sangha can judge it according to the Dharma, the Vinaya, and the Buddha's teachings, it is called judging with a Kamma, thereby settling the dispute, namely the so-called Sammukha-vinaya. Sammukha-vinaya means the Sangha being present, the person being present, and the Vinaya being present. The Sangha being present is as mentioned above, and the person being present and the Vinaya being present are also as mentioned above. If the nearby Sangha cannot judge this matter according to the Dharma, the Vinaya, and the Buddha's teachings, then
應僧中立二烏回鳩羅令斷。立二烏回鳩羅羯磨法者，一心和合僧，一比丘僧中問言：『誰能作烏回鳩羅，如法、如比尼、如佛教斷此隨僧中事？』是中若言：『我能。』若有五法不應立作。何等五？隨愛、隨瞋、隨怖、隨癡、不知斷不斷。若成就五法，應立作烏回鳩羅：不隨愛、不隨瞋、不隨怖、不隨癡、知斷不斷。即時一比丘僧中唱言：『大德僧聽！某甲、某甲比丘能作烏回鳩羅，能如法、如比尼、如佛教，斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，如法斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧事竟，僧忍，默然故，是事如是持！』是二烏回鳩羅比丘若是上座，諸下座比丘，應來與此二烏回鳩羅比丘欲已小遠去。若此二烏回鳩羅比丘是下座，應從上座比丘取欲已小遠去，當如法、如比尼、如佛教斷是事。是二烏回鳩羅若能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若二烏回鳩羅不能如法、如比尼、如佛教斷是事者，應更立二烏回鳩羅。立法者，一心和合僧中問言：『誰能作烏回鳩羅，如法斷隨僧中事？』若言：『我能。』一比丘僧中唱言：『大
【現代漢語翻譯】 現代漢語譯本： 應于僧團中設立兩位『烏回鳩羅』（解決爭端者）來裁決事件。設立『烏回鳩羅羯磨』（解決爭端者之羯磨）的方法是：僧團一心和合，一位比丘在僧團中問道：『誰能作為烏回鳩羅，如法、如律、如佛教導地裁決這件僧團事務？』如果有人說：『我能。』那麼，如果有五種情況，就不應推舉他。是哪五種呢？隨順愛慾、隨順嗔恚、隨順恐懼、隨順愚癡、不知如何裁決或不裁決。如果成就五種品質，就應推舉他作為烏回鳩羅：不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡、知道如何裁決或不裁決。隨即，一位比丘在僧團中宣告：『諸位大德僧眾請聽！某甲（姓名）、某甲（姓名）比丘能夠作為烏回鳩羅，能夠如法、如律、如佛教導地裁決僧團事務。如果僧團認為時機已到，僧團同意，就推舉某甲（姓名）、某甲（姓名）比丘作為烏回鳩羅，如法裁決僧團事務。』這稱為『白』。如此進行『白二羯磨』（一次宣告，一次確認）。『僧團推舉某甲（姓名）、某甲（姓名）比丘作為烏回鳩羅來裁決僧團事務完畢，僧團同意，因為大家默然不語，此事就這樣成立！』這兩位烏回鳩羅比丘如果是上座（資深），那麼下座（年輕）的比丘，應該先給予這兩位烏回鳩羅比丘同意，然後稍微離開。如果這兩位烏回鳩羅比丘是下座，應該從上座比丘處取得同意，然後稍微離開，應當如法、如律、如佛教導地裁決此事。如果這兩位烏回鳩羅能夠如法、如律、如佛教導地裁決此事，這稱為以『現前毗尼』（當面解決之律）來裁決。『現前毗尼』是指僧團現前、當事人現前、律法現前。僧團現前如上所述，當事人現前、律法現前也如上所述。如果兩位烏回鳩羅不能如法、如律、如佛教導地裁決此事，就應重新推舉兩位烏回鳩羅。推舉的方法是，一心和合的僧團中問道：『誰能作為烏回鳩羅，如法裁決僧團事務？』如果有人說：『我能。』一位比丘在僧團中宣告：『大
【English Translation】 English version: It is appropriate to appoint two 『Ubbāhikā』 (resolvers of disputes) within the Sangha to adjudicate matters. The method for establishing the 『Ubbāhikā-kamma』 (act of resolvers of disputes) is as follows: the Sangha being of one mind and in harmony, one bhikkhu asks in the Sangha: 『Who is capable of acting as an Ubbāhikā, to adjudicate this Sangha matter lawfully, according to the Vinaya, and according to the Buddha's teachings?』 If someone says: 『I am capable.』 Then, if there are five conditions, he should not be appointed. What are the five? Following desire, following hatred, following fear, following delusion, not knowing how to decide or not decide. If he possesses five qualities, he should be appointed as an Ubbāhikā: not following desire, not following hatred, not following fear, not following delusion, knowing how to decide or not decide. Immediately, one bhikkhu announces in the Sangha: 『Venerable Sangha, please listen! Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) are capable of acting as Ubbāhikā, capable of adjudicating Sangha matters lawfully, according to the Vinaya, and according to the Buddha's teachings. If the Sangha deems it the right time, the Sangha agrees, then appoint Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) as Ubbāhikā, to adjudicate Sangha matters lawfully.』 This is called 『Ñatti』 (motion). Thus, proceed with 『Ñatti-dutiya-kamma』 (motion with one repetition). 『The Sangha has appointed Bhikkhu So-and-so (name), Bhikkhu So-and-so (name) as Ubbāhikā to adjudicate Sangha matters, the Sangha agrees, because everyone remains silent, this matter is thus established!』 If these two Ubbāhikā bhikkhus are 『Thera』 (senior), then the 『Navaka』 (junior) bhikkhus should first give their consent to these two Ubbāhikā bhikkhus, and then move slightly away. If these two Ubbāhikā bhikkhus are junior, they should obtain consent from the senior bhikkhus, and then move slightly away, and should adjudicate this matter lawfully, according to the Vinaya, and according to the Buddha's teachings. If these two Ubbāhikā are able to adjudicate this matter lawfully, according to the Vinaya, and according to the Buddha's teachings, this is called adjudicating with 『Sammukhā-vinaya』 (the Vinaya in the presence). 『Sammukhā-vinaya』 refers to the Sangha being present, the person being present, and the Vinaya being present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If the two Ubbāhikā cannot adjudicate this matter lawfully, according to the Vinaya, and according to the Buddha's teachings, then two Ubbāhikā should be re-appointed. The method of appointment is that in a Sangha of one mind and in harmony, ask: 『Who is capable of acting as an Ubbāhikā, to adjudicate Sangha matters lawfully?』 If someone says: 『I am capable.』 One bhikkhu announces in the Sangha: 『Venerable』
德僧聽！某甲、某甲比丘，能作烏回鳩羅，如法斷隨僧中事。若僧時到僧忍聽，某甲、某甲比丘作烏回鳩羅，斷隨僧中事。是名白。』如是白二羯磨。『僧立某甲、某甲比丘作烏回鳩羅斷隨僧中事竟，僧忍，默然故，是事如是持！』是二烏回鳩羅若是上座，諸下座比丘應與欲已小遠去。若二烏回鳩羅是下座，應從諸上座取欲已小遠去，應如法、如比尼、如佛教斷是事。若二烏回鳩羅能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若是烏回鳩羅不能如法斷是事者，應還付先鳩羅。先鳩羅應受是事，如法、如比尼、如佛教斷是事。是烏回鳩羅若能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前者如上說，人現前、比尼現前亦如上說。若是先烏回鳩羅復不能如法、如比尼、如佛教斷者，應舍付僧。僧應受是事，如法、如比尼、如佛教斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。
「若是近住處僧不能如法、如比尼、如佛教斷是事者，近處僧若聞某處有眾僧好上座知說波羅
【現代漢語翻譯】 現代漢語譯本 『諸位僧眾請聽！某甲（姓名）、某甲（姓名）比丘，能夠擔任烏回鳩羅（解決爭端者），如法裁決僧團中的事務。如果僧團認為時機已到，請允許某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅，裁決僧團中的事務。這是名為白。』像這樣進行白二羯磨（宣佈兩次的羯磨）。『僧團已決定由某甲（姓名）、某甲（姓名）比丘擔任烏回鳩羅，裁決僧團中的事務完畢，僧團同意，因為默然，所以此事就這樣決定！』這兩位烏回鳩羅如果是上座（資深比丘），諸位下座比丘應該先給予同意，然後稍微離開。如果兩位烏回鳩羅是下座，應該先從諸位上座那裡取得同意，然後稍微離開，應該如法、如比尼（戒律）、如佛教導來裁決此事。如果兩位烏回鳩羅能夠如法、如比尼、如佛教導來裁決此事，這就被稱為用一種比尼來裁決，即現前比尼（當面解決）。現前比尼是指僧團在場、當事人在場、比尼在場。僧團在場如上所述，當事人在場、比尼在場也如上所述。如果這兩位烏回鳩羅不能如法裁決此事，應該交還給先前的鳩羅（解決爭端者）。先前的鳩羅應該接受此事，如法、如比尼、如佛教導來裁決此事。這位烏回鳩羅如果能夠如法、如比尼、如佛教導來裁決此事，這就被稱為用一種比尼來裁決，即現前比尼。現前比尼是指僧團在場、當事人在場、比尼在場。僧團在場如上所述，當事人在場、比尼在場也如上所述。如果先前的烏回鳩羅仍然不能如法、如比尼、如佛教導來裁決，應該放棄並交給僧團。僧團應該接受此事，如法、如比尼、如佛教導，用一種比尼來裁決，即現前比尼。現前比尼是指僧團在場、當事人在場、比尼在場。僧團在場如上所述，當事人在場、比尼在場也如上所述。 『如果附近的住處僧團不能如法、如比尼、如佛教導來裁決此事，附近的僧團如果聽說某處有眾僧，好的上座，知道如何宣說波羅夷（重罪）……』
【English Translation】 English version 『Listen, venerable Sangha! Bhikkhus So-and-so (name), Bhikkhus So-and-so (name), are capable of acting as Ubbāhikā (resolvers of disputes), to lawfully settle matters within the Sangha. If it seems the right time to the Sangha, may the Sangha permit Bhikkhus So-and-so (name), Bhikkhus So-and-so (name) to act as Ubbāhikā, to settle matters within the Sangha. This is called a formal announcement.』 Thus, the announcement is made twice. 『The Sangha has appointed Bhikkhus So-and-so (name), Bhikkhus So-and-so (name) to act as Ubbāhikā, to settle matters within the Sangha. The Sangha approves, and because of silence, this matter is thus decided!』 If these two Ubbāhikā are senior monks, the junior monks should give their consent and then move a little away. If the two Ubbāhikā are junior monks, they should obtain consent from the senior monks and then move a little away, and they should settle the matter lawfully, according to the Vinaya (code of conduct), and according to the Buddha's teachings. If the two Ubbāhikā are able to settle the matter lawfully, according to the Vinaya, and according to the Buddha's teachings, this is called settling it using one Vinaya, namely, Sammukhā-vinaya (settlement in the presence). Sammukhā-vinaya means the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If these two Ubbāhikā are unable to settle the matter lawfully, it should be returned to the previous Kulara (resolver of disputes). The previous Kulara should accept the matter and settle it lawfully, according to the Vinaya, and according to the Buddha's teachings. If this Ubbāhikā is able to settle the matter lawfully, according to the Vinaya, and according to the Buddha's teachings, this is called settling it using one Vinaya, namely, Sammukhā-vinaya. Sammukhā-vinaya means the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. If the previous Ubbāhikā is still unable to settle it lawfully, according to the Vinaya, and according to the Buddha's teachings, it should be relinquished and handed over to the Sangha. The Sangha should accept the matter and settle it lawfully, according to the Vinaya, and according to the Buddha's teachings, using one Vinaya, namely, Sammukhā-vinaya. Sammukhā-vinaya means the Sangha is present, the person is present, and the Vinaya is present. The Sangha being present is as mentioned above, the person being present and the Vinaya being present are also as mentioned above. 『If the Sangha in the nearby dwelling place is unable to settle the matter lawfully, according to the Vinaya, and according to the Buddha's teachings, if the nearby Sangha hears that in some place there is a Sangha, good senior monks, who know how to expound the Pārājika (defeat) …』
提木叉法，是僧多有比丘持修多羅者、持比尼者、持摩多羅伽者。是近住處僧應以是事遣使至某處大僧中，應先立傳事人、若界外令滿眾僧數。立法者，一心和合僧應問：『誰能作傳事人，從是處持是事至某處、若道中能斷是事？』是中若有人言：『我能。』若有五法不應立作傳事人：隨愛、隨瞋、隨怖、隨癡、不知滅不滅。若成就五法，應立作傳事人：不隨愛、不隨瞋、不隨怖、不隨癡、知滅不滅。爾時傳事人應持是事去。若道中能如法、如比尼、如佛教斷是事者，是名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。若傳事人不能道中如法、如比尼、如佛教斷者，應持至彼住處。至彼住處已，是中若有上座多知多識長老比丘，應語是人言：『是事諍事如是因緣起，闥賴吒不能斷、眾僧不能斷、先二烏回鳩羅不能斷、后二烏回鳩羅不能斷、還付先二烏回鳩羅復不能斷、還付僧僧復不能斷，近住處僧亦不能斷、近住處二烏回鳩羅不能斷，后二烏回鳩羅亦不能斷、還付先二烏回鳩羅復不能斷、還付近住處僧復不能斷，傳事人道中不能斷是事，來至此間，汝長老！能受是事斷不？』若言：『能斷。』應與作期。若不作期，不得與汝。期者，乃至九月。
【現代漢語翻譯】 現代漢語譯本 提木叉法（Patimokkha），在僧團中，有比丘修習經藏（Sutra）、有比丘修習律藏（Vinaya）、有比丘修習論藏（Matrika）。如果某個居住地附近的僧團需要向其他地方的大僧團傳達事務，應該派遣使者前往，如果界外人數不足，需要先補足僧眾數量。關於委派使者的方法，一心和合的僧團應該詢問：『誰能作為使者，從這裡攜帶此事前往某地，或者在途中能夠決斷此事？』如果有人回答：『我能。』那麼，有五種情況不應該委派其作為使者：隨順愛慾、隨順嗔恚、隨順恐懼、隨順愚癡、不知事情的止息與不息。如果成就五種品質，就應該委派其作為使者：不隨順愛慾、不隨順嗔恚、不隨順恐懼、不隨順愚癡、知曉事情的止息與不息。 這時，使者應該攜帶此事前往。如果在途中能夠如法、如律、如佛教導地決斷此事，這就被稱為使用『現前毗尼』（用一種毗尼來解決問題），也就是現前比尼。現前比尼是指僧團現前、當事人現前、毗尼現前。僧團現前如上所述，當事人現前、毗尼現前也如上所述。如果使者不能在途中如法、如律、如佛教導地決斷此事，就應該將此事帶到目的地。 到達目的地后，如果那裡有年長的、博學多識的長老比丘，應該對使者說：『這件事的爭端是這樣發生的，之前的『闥賴吒』（Taldaja，音譯，指一種解決爭端的程式）無法決斷，僧團無法決斷，先前的二烏回鳩羅（音譯，指一種解決爭端的程式）無法決斷，後來的二烏回鳩羅無法決斷，即使還給先前的二烏回鳩羅也無法決斷，即使還給僧團僧團也無法決斷，居住地附近的僧團也無法決斷，居住地附近的二烏回鳩羅無法決斷，後來的二烏回鳩羅也無法決斷，即使還給先前的二烏回鳩羅也無法決斷，即使還給居住地附近的僧團也無法決斷，使者在途中也無法決斷此事，現在來到了這裡，您這位長老！能夠接受此事並進行決斷嗎？』如果長老回答：『能夠決斷。』就應該約定決斷的期限。如果沒有約定決斷的期限，就不能將此事交付給他。約定的期限最長為九個月。
【English Translation】 English version Regarding the Patimokkha law, in the Sangha, there are Bhikkhus who uphold the Sutras, Bhikkhus who uphold the Vinaya, and Bhikkhus who uphold the Matrika. If a Sangha near a residence needs to send a matter to a large Sangha elsewhere, they should dispatch a messenger. If there are not enough members outside the boundary to form a quorum, the number of monks must first be completed. Regarding the method of appointing a messenger, the Sangha, being of one mind and in harmony, should ask: 'Who can act as a messenger, carrying this matter from here to a certain place, or who can resolve this matter on the way?' If someone answers: 'I can,' then there are five reasons why they should not be appointed as a messenger: following attachment, following anger, following fear, following delusion, not knowing the cessation or non-cessation of things. If they possess five qualities, they should be appointed as a messenger: not following attachment, not following anger, not following fear, not following delusion, knowing the cessation or non-cessation of things. At that time, the messenger should carry the matter away. If on the way they can resolve the matter according to the Dharma, according to the Vinaya, according to the Buddha's teachings, this is called using 'Present Vinaya' (solving a problem with a Vinaya), which is the present Vinaya. Present Vinaya means the Sangha is present, the person involved is present, and the Vinaya is present. The Sangha being present is as mentioned above, and the person involved being present and the Vinaya being present are also as mentioned above. If the messenger cannot resolve the matter on the way according to the Dharma, according to the Vinaya, according to the Buddha's teachings, they should bring the matter to the destination. Having arrived at the destination, if there is an elder Bhikkhu who is senior, knowledgeable, and wise, they should say to the messenger: 'This dispute arose from such and such a cause. The previous 'Taldaja' (a procedure for resolving disputes) could not resolve it, the Sangha could not resolve it, the previous two Ubbahika (a procedure for resolving disputes) could not resolve it, the later two Ubbahika could not resolve it, even returning it to the previous two Ubbahika could not resolve it, even returning it to the Sangha, the Sangha could not resolve it, the Sangha near the residence could not resolve it, the two Ubbahika near the residence could not resolve it, the later two Ubbahika could not resolve it, even returning it to the previous two Ubbahika could not resolve it, even returning it to the Sangha near the residence could not resolve it, and the messenger could not resolve the matter on the way, and now it has come here. Elder, can you accept this matter and resolve it?' If the elder answers: 'I can resolve it,' then a deadline for the resolution should be agreed upon. If a deadline for resolution is not agreed upon, the matter should not be entrusted to them. The agreed deadline should be up to nine months.
「事有五種難斷：一者堅、二者強、三者佷戾、四者往來、五者疑畏。堅者，執是事。強者，舉事人、有事人剿健強力。佷戾者，舉事人、有事人惡性佷戾惡性。往來者，此事從一住處至一住處。疑畏者，諸比丘畏斷事時破一心和合僧作兩段故。先應立行籌人，如是應立。一心和合僧應問：『誰能作行籌人？』是中有人言：『我能。』有五法不應立作行籌人：隨愛、隨瞋、隨怖、隨癡、不知行籌不行籌。若成就五法，應立作行籌人：不隨愛、不隨瞋、不隨怖、不隨癡、知行籌不行籌。是中一比丘唱言：『大德僧聽！某甲比丘能為僧作行籌人。若僧時到僧忍聽，僧立某甲比丘作行籌人。是名白。』如是白二羯磨。『僧立某甲比丘作行籌人竟，僧忍，默然故，是事如是持！』若比丘已作行籌人，隨僧多少應作二種籌：一分長、一分短；一分白、一分黑。說如法者，為作長籌；說非法者，為作短籌。說如法者，為作白籌；說非法者，為作黑籌。說如法籌以右手捉，說非法籌以左手捉。說如法籌緩捉，說非法籌急捉。先行說如法籌，後行說非法籌。行籌人應作是言：『此是說如法者籌，此是說非法者籌。』若行籌竟，說如法者籌乃至多一，是事名斷用二比尼，謂現前比尼、多覓比尼。現前比尼者，是中若有隨助舉事人、有
【現代漢語翻譯】 現代漢語譯本 『有五種事情難以決斷：第一種是「堅」，第二種是「強」，第三種是「佷戾」，第四種是「往來」，第五種是「疑畏」。「堅」是指固執己見。「強」是指參與爭端的人依仗人多勢眾、強橫有力。「佷戾」是指參與爭端的人心懷惡意、剛愎乖戾。「往來」是指這件事從一個地方傳到另一個地方。「疑畏」是指各位比丘害怕在決斷事情時，會破壞僧團的一心和合，導致僧團分裂成兩派。 首先應當設立行籌人（負責分發和收集籌碼的人），應當這樣設立：一心和合的僧團應當詢問：『誰能擔任行籌人？』如果有人說：『我能。』有五種情況不應被選為行籌人：隨順喜愛、隨順嗔恨、隨順恐懼、隨順愚癡、不知道如何正確使用籌碼。如果具備五種條件，就應當被選為行籌人：不隨順喜愛、不隨順嗔恨、不隨順恐懼、不隨順愚癡、知道如何正確使用籌碼。這時，一位比丘宣佈說：『各位大德僧眾請聽！某甲（某人的名字）比丘能夠為僧團擔任行籌人。如果僧團認為時機已到，同意聽取，僧團就推舉某甲比丘擔任行籌人。』這叫做白（宣告）。像這樣進行兩次羯磨（僧團會議）。『僧團推舉某甲比丘擔任行籌人完畢，僧團同意，因為大家保持沉默，這件事就這樣決定了！』 如果比丘已經擔任行籌人，應當根據僧團人數的多少製作兩種籌碼：一種長，一種短；一種白，一種黑。支援如法（符合佛法）的，發給長籌；支援不如法（不符合佛法）的，發給短籌。支援如法的，發給白籌；支援不如法的，發給黑籌。拿取支援如法的籌碼用右手，拿取支援不如法的籌碼用左手。拿取支援如法的籌碼時動作要慢，拿取支援不如法的籌碼時動作要快。先分發支援如法的籌碼，後分發支援不如法的籌碼。行籌人應當這樣說：『這是支援如法者的籌碼，這是支援不如法者的籌碼。』如果行籌完畢，支援如法者的籌碼哪怕只多出一張，這件事就叫做斷決，使用兩種毗尼（戒律），即現前毗尼和多覓毗尼。現前毗尼是指，如果有人隨同幫助參與爭端的人
【English Translation】 English version 『There are five kinds of matters that are difficult to resolve: first, 'stubbornness'; second, 'strength'; third, 'contrariness'; fourth, 'going back and forth'; and fifth, 'doubt and fear'. 'Stubbornness' means clinging to one's own opinion. 'Strength' means that those involved in the dispute rely on their numbers and power. 'Contrariness' means that those involved in the dispute are malicious and perverse. 'Going back and forth' means that the matter is passed from one place to another. 'Doubt and fear' means that the bhikkhus (monks) fear that resolving the matter will disrupt the harmony of the Sangha (monastic community) and cause it to split into two factions. First, a ballot distributor (the person responsible for distributing and collecting ballots) should be appointed. It should be appointed as follows: The Sangha, being in harmony, should ask: 'Who can serve as the ballot distributor?' If someone says: 'I can.' There are five conditions under which one should not be chosen as a ballot distributor: following affection, following anger, following fear, following delusion, and not knowing how to use ballots correctly. If one possesses five qualities, one should be chosen as a ballot distributor: not following affection, not following anger, not following fear, not following delusion, and knowing how to use ballots correctly. At this time, a bhikkhu announces: 'Venerable Sangha, please listen! Bhikkhu (name) is able to serve as the ballot distributor for the Sangha. If the Sangha deems the time is right and agrees to listen, the Sangha will appoint Bhikkhu (name) as the ballot distributor.' This is called 'announcement'. Perform two karmas (Sangha meetings) like this. 'The Sangha has completed the appointment of Bhikkhu (name) as the ballot distributor, the Sangha agrees, because everyone remains silent, this matter is decided!' If a bhikkhu has already been appointed as the ballot distributor, two kinds of ballots should be made according to the number of the Sangha: one long and one short; one white and one black. For those who support the Dharma (Buddhist teachings), give the long ballot; for those who do not support the Dharma, give the short ballot. For those who support the Dharma, give the white ballot; for those who do not support the Dharma, give the black ballot. Take the ballot supporting the Dharma with the right hand, and take the ballot not supporting the Dharma with the left hand. Take the ballot supporting the Dharma slowly, and take the ballot not supporting the Dharma quickly. Distribute the ballots supporting the Dharma first, and then distribute the ballots not supporting the Dharma. The ballot distributor should say: 'This is the ballot for those who support the Dharma, this is the ballot for those who do not support the Dharma.' If the ballot distribution is completed, even if there is only one more ballot supporting the Dharma, this matter is called resolution, using two Vinayas (disciplinary rules), namely the present Vinaya and the seeking Vinaya. The present Vinaya means that if someone accompanies and helps those involved in the dispute
事人共和合一處現前，如法、如比尼、如佛教現前除斷，是名現前比尼。是中多覓比尼者，是中應求覓往來問如法除斷。若說非法者籌乃至多一，是事亦名為斷用二比尼，現前比尼、多覓比尼。現前比尼者，是中若有隨助舉事人及有事人共和合一處現前，如法、如比尼、如佛教除斷，是名現前比尼。是中多覓比尼者，是中應求覓往來問非法除斷。
「行籌人有四種：一者藏行籌、二者顛倒行籌、三者期行籌、四者一切行籌。藏行籌者，若有人闇中行籌，若有壁障處行籌，是名覆藏行籌。顛倒行籌者，若顛倒行籌，以說如法人籌與說非法人、以說非法人籌與說如法人，是名顛倒。期者，若諸比丘隨和上阿阇梨作期、隨同和上同阿阇梨、隨相識、隨共語、隨善知識、隨同心、隨國土、隨聚落、隨處共作期：『我等取如是如是籌、汝等莫遠我邊、莫別莫異、莫不共語，共同一事。』是名期。一切僧取籌者，爾時一切僧應和合一處，不得取欲。何以故？或多比丘說非法故，是名一切僧取籌。若是眾僧及大上座大長老，能如法、如比尼、如佛教斷是事者，即名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。
「若是眾僧及上座說波羅提木叉不能斷
【現代漢語翻譯】 現代漢語譯本： 『事人共和合一處現前，如法、如比尼（Vinaya，戒律）、如佛教現前除斷，是名現前比尼（Mukha-vinaya，現前毗奈耶）。是中多覓比尼者，是中應求覓往來問如法除斷。若說非法者籌乃至多一，是事亦名為斷用二比尼，現前比尼、多覓比尼。現前比尼者，是中若有隨助舉事人及有事人共和合一處現前，如法、如比尼、如佛教除斷，是名現前比尼。是中多覓比尼者，是中應求覓往來問非法除斷。
『行籌人有四種：一者藏行籌、二者顛倒行籌、三者期行籌、四者一切行籌。藏行籌者，若有人闇中行籌，若有壁障處行籌，是名覆藏行籌。顛倒行籌者，若顛倒行籌，以說如法人籌與說非法人、以說非法人籌與說如法人，是名顛倒。期者，若諸比丘（bhikkhu，比丘）隨和上阿阇梨（Acariya，阿阇梨）作期、隨同和上同阿阇梨、隨相識、隨共語、隨善知識、隨同心、隨國土、隨聚落、隨處共作期：『我等取如是如是籌、汝等莫遠我邊、莫別莫異、莫不共語，共同一事。』是名期。一切僧取籌者，爾時一切僧應和合一處，不得取欲。何以故？或多比丘說非法故，是名一切僧取籌。若是眾僧及大上座大長老，能如法、如比尼、如佛教斷是事者，即名為斷用一比尼，謂現前比尼。現前比尼者，僧現前、人現前、比尼現前。僧現前如上說，人現前、比尼現前亦如上說。
『若是眾僧及上座說波羅提木叉（Patimokkha，波羅提木叉）不能斷』
【English Translation】 English version: 『When the parties involved are present together in one place, and the matter is resolved according to the Dharma, the Vinaya (discipline), and the Buddha's teachings, this is called Mukha-vinaya (Presence Vinaya). If it is a case requiring further investigation, one should seek, search, inquire, and resolve it according to the Dharma. If someone advocates for what is unlawful, even by a small margin, this is also called resolving the matter using two Vinayas: Presence Vinaya and further investigation Vinaya. Presence Vinaya means that if those who assist in the accusation and those involved are present together in one place, and the matter is resolved according to the Dharma, the Vinaya, and the Buddha's teachings, this is called Presence Vinaya. If it is a case requiring further investigation, one should seek, search, inquire, and resolve it unlawfully.』
『There are four types of people who cast lots: first, those who hide the lots; second, those who reverse the lots; third, those who make agreements about the lots; and fourth, those where all the Sangha (community) cast lots. Hiding the lots means that if someone casts lots in secret or behind a barrier, this is called hiding the lots. Reversing the lots means that if one reverses the lots, giving the lot for what is in accordance with the Dharma to what is not in accordance with the Dharma, or giving the lot for what is not in accordance with the Dharma to what is in accordance with the Dharma, this is called reversing. Making agreements means that if the bhikkhus (monks) make agreements with their preceptor Acariya (teacher), follow the same preceptor and teacher, follow those they know, follow those they speak with, follow good friends, follow those of the same mind, follow the same country, follow the same village, follow the same place, making agreements together: 『We will take such and such lots, you must not be far from us, must not be different or separate, must not not speak with us, but be together in one matter.』 This is called making agreements. When all the Sangha cast lots, at that time all the Sangha should gather together in one place and not take consent. Why? Because many bhikkhus may speak what is not in accordance with the Dharma, this is called all the Sangha casting lots. If the Sangha and the great senior monks and great elders can resolve this matter according to the Dharma, the Vinaya, and the Buddha's teachings, this is called resolving the matter using one Vinaya, namely Presence Vinaya. Presence Vinaya means the Sangha is present, the people are present, and the Vinaya is present. The Sangha being present is as described above, and the people being present and the Vinaya being present are also as described above.』
『If the Sangha and the senior monks recite the Patimokkha (monastic code) but cannot resolve』
是事者，應還付傳事人。傳事人應取是事于道中斷，如法、如比尼、如佛教斷。若是傳事人于道中能如法、如比尼、如佛教斷是事者，是名為斷用一比尼。謂現前比尼。現前比尼者如上說。
「若是傳事人不能如法、如比尼、如佛教斷者，是比丘道中若聞彼處僧坊中若有三比丘、若二、若一比丘，能持修多羅、持比尼、持摩多羅伽、四部眾所恭敬尊重。是傳事人應到彼住處，應語一比丘言：『大德！是事如是如是因緣起，闥賴吒不能斷、僧不能斷、先烏回鳩羅不能斷、后烏回鳩羅不能斷、還先烏回鳩羅復不能斷、還僧復不能斷，近住處僧亦不能斷、先烏回鳩羅不能斷、后烏回鳩羅不能斷、還先烏回鳩羅復不能斷、還近住處僧復不能斷，傳事人道中亦不能斷、有大眾僧及上座知說波羅提木叉不能斷、傳事人于道中不能斷。三比丘、二比丘，能持修多羅者、持比尼者、持摩多羅伽者，四眾所恭敬者，皆不能斷。大德取是事，如法、如比尼、如佛教斷是事。』是一比丘四眾所恭敬尊重者，應作是言：『不可二人相言俱得勝，是中必一勝一負。』若作如是語者，是名說如法者，若不作如是語者，是名說非法者。若比丘如法滅事已，還更發起者，波逸提。若但訶責，突吉羅。
「有十種如法行籌、有十非法行籌。十
【現代漢語翻譯】 現代漢語譯本： 『這件事，應該交還給傳事人（messenger）。傳事人應該在前往目的地的途中處理這件事，依照佛法（Dharma）、律（Vinaya）、佛教導的方式來判斷。如果傳事人在途中能夠依照佛法、律、佛教導的方式來判斷這件事，這就被稱為使用一種律的決斷方式，即現前毗尼（present Vinaya）。現前毗尼的內容如上所述。 『如果傳事人不能依照佛法、律、佛教導的方式來判斷這件事，那麼這位比丘（bhikkhu）在途中如果聽說某個僧伽（sangha）的寺院裡有三位、兩位或一位比丘，他們能夠通持修多羅（Sutra，經）、持比尼（Vinaya，律）、持摩多羅伽（Matrika，論），並且受到四部眾（比丘、比丘尼、優婆塞、優婆夷）的恭敬和尊重，那麼這位傳事人應該前往他們居住的地方，並且對其中一位比丘說：『大德（Venerable Sir）！這件事是由於這樣的因緣而產生的，闥賴吒（Tharata）不能決斷、僧伽不能決斷、先烏回鳩羅（first Ubbahika）不能決斷、后烏回鳩羅（second Ubbahika）不能決斷、返回先烏回鳩羅后仍然不能決斷、返回僧伽后仍然不能決斷，靠近居住地的僧伽也不能決斷、先烏回鳩羅不能決斷、后烏回鳩羅不能決斷、返回先烏回鳩羅后仍然不能決斷、返回靠近居住地的僧伽后仍然不能決斷，傳事人在途中也不能決斷、擁有大眾僧伽以及精通波羅提木叉（Patimokkha，戒律）的上座（elder）也不能決斷、傳事人在途中也不能決斷。三位比丘、兩位比丘，能夠通持修多羅、持比尼、持摩多羅伽，受到四眾恭敬的比丘，都不能決斷。大德，請您處理這件事，依照佛法、律、佛教導的方式來判斷這件事。』這位受到四眾恭敬和尊重的比丘，應該這樣說：『不可能兩個人爭論都獲勝，其中必定有一勝一負。』如果這樣說，這就被稱為說了如法之語；如果不這樣說，這就被稱為說了不如法之語。如果比丘依照佛法平息了爭端之後，又重新發起爭端，犯波逸提（Payantika）罪。如果只是呵責，犯突吉羅（Dukkata）罪。 『有十種如法行籌，有十種非法行籌。』
【English Translation】 English version: 『This matter should be returned to the messenger (傳事人). The messenger should address this matter on the way, judging according to the Dharma (法), the Vinaya (律), and the Buddha's teachings. If the messenger can judge this matter according to the Dharma, the Vinaya, and the Buddha's teachings on the way, this is called using a Vinaya decision method, namely present Vinaya (現前比尼). The content of present Vinaya is as described above. 『If the messenger cannot judge this matter according to the Dharma, the Vinaya, and the Buddha's teachings, then if this bhikkhu (比丘) hears on the way that in a sangha (僧伽) monastery there are three, two, or one bhikkhus who can uphold the Sutras (修多羅), uphold the Vinaya (比尼), uphold the Matrikas (摩多羅伽), and are respected by the four assemblies (四部眾) (bhikkhus, bhikkhunis, upasakas, and upasikas), then this messenger should go to their residence and say to one of the bhikkhus: 『Venerable Sir (大德)! This matter arose due to such and such causes. Tharata (闥賴吒) cannot decide, the Sangha cannot decide, the first Ubbahika (先烏回鳩羅) cannot decide, the second Ubbahika (后烏回鳩羅) cannot decide, returning to the first Ubbahika still cannot decide, returning to the Sangha still cannot decide, the Sangha near the residence also cannot decide, the first Ubbahika cannot decide, the second Ubbahika cannot decide, returning to the first Ubbahika still cannot decide, returning to the Sangha near the residence still cannot decide, the messenger also cannot decide on the way, the Sangha with a large assembly and the elder (上座) who knows how to recite the Patimokkha (波羅提木叉) also cannot decide, the messenger also cannot decide on the way. Three bhikkhus, two bhikkhus, who can uphold the Sutras, uphold the Vinaya, uphold the Matrikas, and are respected by the four assemblies, all cannot decide. Venerable Sir, please handle this matter and judge it according to the Dharma, the Vinaya, and the Buddha's teachings.』 This bhikkhu who is respected by the four assemblies should say: 『It is impossible for two people to argue and both win; one must win and one must lose.』 If he says this, it is called speaking according to the Dharma; if he does not say this, it is called speaking against the Dharma. If a bhikkhu settles a dispute according to the Dharma and then re-ignites the dispute, he commits a Payantika (波逸提) offense. If he only scolds, he commits a Dukkata (突吉羅) offense. 『There are ten kinds of lawful voting tokens, and ten kinds of unlawful voting tokens.』
非法行籌者，不以小事行籌、已過事行籌、不問長老行籌、非法行籌、別眾行籌、非法別眾行籌、用是行籌欲令多有非法者、用是行籌當多有非法者、用是行籌欲破和合僧、用是行籌當破和合僧。」問言：「云何名不以小事行籌？」答：「不為可懺悔事行籌。已過事行籌者，是事從此住處到彼住處。不問長老行籌者，有比丘持修多羅比尼摩多羅伽者，不數往咨問何善、何不善？何者有罪、何者無罪？何者白、何者黑？何者今世利、何者後世利？何者導利人行，是好非惡？非法行籌者，不如法行籌。別眾行籌者，同一界內別處行籌。非法別眾行籌者，不如法同一界中別處行籌。用是行籌欲令多有非法者，是比丘先作意：用是行籌令多有說非法者。用是行籌當多有比丘非法者，是比丘先立意：用是行籌當多有說非法者。用是行籌欲破和合僧者，是比丘先作意：用是行籌令破和合僧。用是行籌當破和合僧者，是比丘先作意：我是行籌當破和合僧。是名十種非法行籌。
「十如法行籌者，以小事行籌、未過事行籌、問長老行籌、如法行籌、和合眾行籌、如法和合眾行籌、用是行籌欲令多有如法者、用是行籌當多有如法者、用是行籌欲令僧和合、用是行籌當和合僧。」問：「云何名以小事行籌？」答：「為可懺悔事行籌。
{ "translations": [ "現代漢語譯本\n『非法行籌』是指：不因小事而行籌、已過去的事情行籌、不詢問長老而行籌、不如法地行籌、分眾行籌、不如法地分眾行籌、用這種行籌想要導致更多非法之事、用這種行籌將導致更多非法之事、用這種行籌想要破壞僧團的和合、用這種行籌將破壞僧團的和合。」\n\n問：「什麼叫做不因小事而行籌？」\n\n答：「不為可以懺悔的事情行籌。已過去的事情行籌，是指這件事從這個住處到了那個住處。不詢問長老而行籌，是指有比丘持有修多羅（Sutra，經）、比尼（Vinaya，律）、摩多羅伽（Mataraka，論），卻不經常去請教：什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼是光明？什麼是黑暗？什麼是今世的利益？什麼是後世的利益？什麼能引導人們走向利益，是好還是壞？不如法地行籌，就是不如法地行籌。分眾行籌，是指在同一個界限內，在不同的地方行籌。不如法地分眾行籌，是指不如法地在同一個界限內，在不同的地方行籌。用這種行籌想要導致更多非法之事，是指這個比丘事先就打算：用這種行籌讓更多的人說非法之事。用這種行籌將導致更多比丘非法，是指這個比丘事先就立意：用這種行籌將導致更多的人說非法之事。用這種行籌想要破壞和合僧團，是指這個比丘事先就打算：用這種行籌來破壞和合僧團。用這種行籌將破壞和合僧團，是指這個比丘事先就打算：我用行籌將破壞和合僧團。這叫做十種非法的行籌。\n\n『如法行籌』是指：因小事而行籌、未過去的事情行籌、詢問長老後行籌、如法地行籌、和合大眾行籌、如法地和合大眾行籌、用這種行籌想要導致更多如法之事、用這種行籌將導致更多如法之事、用這種行籌想要使僧團和合、用這種行籌將使僧團和合。」\n\n問：「什麼叫做因小事而行籌？」\n\n答：「為可以懺悔的事情行籌。」 ], "english_translations": [ "English version\n『Unlawful casting of lots』 refers to: not casting lots for minor matters, casting lots for matters that have already passed, casting lots without consulting the elders, casting lots unlawfully, casting lots separately from the assembly, casting lots unlawfully and separately from the assembly, using this casting of lots to cause more unlawful things, using this casting of lots will cause more unlawful things, using this casting of lots to break the harmony of the Sangha (community of monks), using this casting of lots will break the harmony of the Sangha.』\n\nQuestion: 『What is meant by not casting lots for minor matters?』\n\nAnswer: 『Not casting lots for matters that can be repented. Casting lots for matters that have already passed refers to a matter that has moved from this dwelling place to that dwelling place. Casting lots without consulting the elders refers to a Bhikkhu (monk) who holds the Sutra (discourses of the Buddha), Vinaya (code of conduct), and Mataraka (commentaries), but does not frequently consult and ask: What is good? What is not good? What is sinful? What is sinless? What is bright? What is dark? What is beneficial in this life? What is beneficial in the next life? What guides people to benefit, is it good or bad? Casting lots unlawfully is simply casting lots unlawfully. Casting lots separately from the assembly refers to casting lots in different places within the same boundary. Casting lots unlawfully and separately from the assembly refers to casting lots unlawfully in different places within the same boundary. Using this casting of lots to cause more unlawful things refers to a Bhikkhu who intends beforehand: to use this casting of lots to cause more people to speak of unlawful things. Using this casting of lots will cause more Bhikkhus to be unlawful refers to a Bhikkhu who intends beforehand: to use this casting of lots to cause more people to speak of unlawful things. Using this casting of lots to break the harmony of the Sangha refers to a Bhikkhu who intends beforehand: to use this casting of lots to break the harmony of the Sangha. Using this casting of lots will break the harmony of the Sangha refers to a Bhikkhu who intends beforehand: I will use this casting of lots to break the harmony of the Sangha. This is called the ten kinds of unlawful casting of lots.\n\n『Lawful casting of lots』 refers to: casting lots for minor matters, casting lots for matters that have not yet passed, casting lots after consulting the elders, casting lots lawfully, casting lots with the harmonious assembly, casting lots lawfully with the harmonious assembly, using this casting of lots to cause more lawful things, using this casting of lots will cause more lawful things, using this casting of lots to make the Sangha harmonious, using this casting of lots will make the Sangha harmonious.』\n\nQuestion: 『What is meant by casting lots for minor matters?』\n\nAnswer: 『Casting lots for matters that can be repented.』" ] }
未過事行籌者，是事在此住處未到彼住處。問長老行籌者，有比丘持修多羅、比尼、摩多羅伽者，數往咨問：何善、何不善？何者有罪、何者無罪？何者白、何者黑？何者今世利？何者後世利？何者導利人行，是好非惡？如法行籌者，不違法行籌。和合眾行籌者，同界內僧和合一處行籌。如法和合眾行籌者，如法同界內眾一處集行籌。用是行籌欲令多有如法者，是比丘先作意：以此行籌令多有說如法者。用是行籌當多有比丘如法者，是比丘先作意：用是行籌當多有比丘說如法者。用是行籌欲和合僧者，是比丘先作意：用是行籌欲令僧和合。用是行籌當和合僧者，是比丘先作意：用是行籌當和合僧。是名十如法行籌。
「若僧事，可付僧、可付三人、二人、一人。僧事者，僧應受僧事。三人、二人、一人應受僧事。僧應滅僧事，三人、二人、一人應滅。是名諍事用二比尼滅。
「云何無根事諍用四比尼滅？所謂現前及憶念滅、若現前及不癡滅、若現前及實覓罪滅。云何現前及憶念滅？如陀驃力士子比丘，彌多羅比丘尼以無根波羅夷法謗。以是事故，或僧、或三人、二人、一人，數數說是事令憶念。是陀驃比丘，從僧乞憶念比尼。僧與憶念比尼，如法、如比尼、如佛教。現前比尼者，所與憶念比尼人、得憶念
【現代漢語翻譯】 現代漢語譯本： 『未過事行籌者』，是指這件事在這個住處還沒有傳到那個住處。 『問長老行籌者』，是指有比丘持有修多羅（Sutra，經）、比尼（Vinaya，律）、摩多羅伽（Mataraka，論），多次前去請教：什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼是清凈？什麼是污濁？什麼對今生有利？什麼對來世有利？什麼引導人們走向利益的行為，是好還是壞？ 『如法行籌者』，是指不違反佛法而進行表決。 『和合眾行籌者』，是指在同一區域內的僧團和合一處進行表決。 『如法和合眾行籌者』，是指如法地在同一區域內的僧團聚集一處進行表決。 『用是行籌欲令多有如法者』，是指這位比丘事先作意：通過這次表決，讓更多的人說如法之語。 『用是行籌當多有比丘如法者』，是指這位比丘事先作意：通過這次表決，讓更多的比丘說如法之語。 『用是行籌欲和合僧者』，是指這位比丘事先作意：通過這次表決，希望僧團能夠和合。 『用是行籌當和合僧者』，是指這位比丘事先作意：通過這次表決，僧團將會和合。 這被稱為十種如法行籌。
『如果僧團事務，可以委託給僧團、可以委託給三人、二人、一人。』『僧事者』，是指僧團應該接受僧團事務。三人、二人、一人應該接受僧團事務。僧團應該平息僧團事務，三人、二人、一人應該平息。這被稱為諍事用二比尼平息。
『什麼是無根事諍用四比尼平息？』所謂現前及憶念滅、若現前及不癡滅、若現前及實覓罪滅。『什麼是現前及憶念滅？』例如陀驃力士子比丘（Dabba Mallaputta），彌多羅比丘尼（Mittra Bhikkhuni）用無根的波羅夷法（Parajika，斷頭罪）誹謗。因為這件事，或者僧團、或者三人、二人、一人，多次說這件事讓他憶念。這位陀驃比丘，向僧團請求憶念比尼（憶念毗奈耶）。僧團給予憶念比尼，如法、如比尼、如佛教。現前比尼者，所與憶念比尼人、得憶念。
【English Translation】 English version: 'Not yet passed matter of taking lots' refers to a matter that has not yet reached from this dwelling place to that dwelling place. 'Taking lots by asking elders' refers to a Bhikkhu (monk) who holds the Sutra (discourses), Vinaya (monastic rules), and Mataraka (commentaries), and frequently consults: What is good? What is not good? What is blameworthy? What is blameless? What is pure? What is impure? What is beneficial in this life? What is beneficial in the next life? What guides people to beneficial conduct, is it good or bad? 'Taking lots according to the Dharma' refers to taking a vote without violating the Dharma. 'Taking lots by a harmonious assembly' refers to the Sangha (monastic community) within the same boundary gathering in one place to take lots. 'Taking lots by a harmonious assembly according to the Dharma' refers to the Sangha within the same boundary gathering in one place to take lots in accordance with the Dharma. 'Using these lots desiring that there be many who are in accordance with the Dharma' refers to a Bhikkhu first intending: 'Through this taking of lots, may there be many who speak in accordance with the Dharma.' 'Using these lots, there will be many Bhikkhus in accordance with the Dharma' refers to a Bhikkhu first intending: 'Through this taking of lots, may there be many Bhikkhus who speak in accordance with the Dharma.' 'Using these lots desiring to harmonize the Sangha' refers to a Bhikkhu first intending: 'Through this taking of lots, may the Sangha be harmonized.' 'Using these lots, the Sangha will be harmonized' refers to a Bhikkhu first intending: 'Through this taking of lots, the Sangha will be harmonized.' These are called the ten ways of taking lots in accordance with the Dharma.
'If it is a matter of the Sangha, it can be entrusted to the Sangha, or to three, two, or one person.' 'A matter of the Sangha' means that the Sangha should accept the matter of the Sangha. Three, two, or one person should accept the matter of the Sangha. The Sangha should settle the matter of the Sangha, and three, two, or one person should settle it. This is called settling a dispute using two Vinayas.
'How is a rootless dispute settled using four Vinayas?' Namely, settlement by presence and recollection, settlement by presence and non-delusion, and settlement by presence and searching for the real offense. 'What is settlement by presence and recollection?' For example, the Bhikkhu Dabba Mallaputta (Dabba of the Malla clan), the Bhikkhuni Mittra (friend) slandered him with a rootless Parajika (defeat). Because of this matter, either the Sangha, or three, two, or one person, repeatedly spoke of this matter to cause him to recollect. This Bhikkhu Dabba, requested recollection Vinaya from the Sangha. The Sangha granted recollection Vinaya, in accordance with the Dharma, in accordance with the Vinaya, in accordance with the Buddha's teaching. Presence Vinaya, the person who is given recollection Vinaya, obtains recollection.
比尼者和合一處，如法、如比尼、如佛教，是名現前及憶念比尼滅。云何現前及不癡滅？如施越沙比丘狂心顛倒，作種種惡、不清凈事、不隨順道，出家人所不應作。是人還得本心，以是事故，或僧、或三人、二人、一人，數數說令憶念。是施越沙比丘，從僧乞不癡比尼，僧與不癡比尼，如法、如比尼、如佛教。是中何等是現前比尼？與不癡比尼人、得不癡比尼者和合一處，如法、如比尼、如佛教，是名現前及不癡比尼滅。云何現前及實覓比尼？如象首比丘釋子，無慚無愧犯見聞疑罪，先自言犯後言不作。僧與是人實覓比尼，如法、如比尼、如佛教。是中何等是現前比尼？與實覓比尼人、得實覓比尼者和合一處，如法、如比尼、如佛教，是名現前比尼及實覓比尼滅。是名無根事用四比尼滅，所謂現前及憶念、現前及不癡、現前及實覓。」
問：「犯罪事云何以三滅諍事滅？」答：「所謂現前及自言、現前及布草。云何現前及自言？如比丘，若他比丘說罪若不說罪、若令憶念若不令憶念，自言：『我犯僧伽婆尸沙。』是比丘從僧乞別住，僧如法、如比尼、如佛教與別住。是中雲何名現前？與別住人及得別住者和合一處，如法、如比尼、如佛教作。作者與彼人作別住，是中雲何複名如法自言？如比丘，若他比丘說罪
【現代漢語翻譯】 現代漢語譯本： 『比尼』（Vinaya，戒律）的僧團和合在一起，如法、如『比尼』、如佛教的規定，這稱為現前和憶念『比尼』的止息。什麼是現前和不癡止息呢？例如，施越（Sheyue）比丘狂心顛倒，做出各種惡事、不清凈之事、不順應正道之事，這些都是出家人不應該做的。後來這個人恢復了本心，因為這個緣故，或者僧團、或者三人、二人、一人，多次講述讓他憶念。這位施越比丘，從僧團乞求不癡『比尼』，僧團給予他不癡『比尼』，如法、如『比尼』、如佛教的規定。這裡面什麼是現前『比尼』呢？給予不癡『比尼』的人、得到不癡『比尼』的人和合在一起，如法、如『比尼』、如佛教的規定，這稱為現前和不癡『比尼』的止息。什麼是現前和實覓『比尼』呢？例如，像首（Xiangshou）比丘，是釋迦族人，沒有慚愧心，犯了見、聞、疑的罪，先自己說犯了罪，後來又說沒有做。僧團給予這個人實覓『比尼』，如法、如『比尼』、如佛教的規定。這裡面什麼是現前『比尼』呢？給予實覓『比尼』的人、得到實覓『比尼』的人和合在一起，如法、如『比尼』、如佛教的規定，這稱為現前『比尼』和實覓『比尼』的止息。這稱為無根事用的四種『比尼』止息，就是現前和憶念、現前和不癡、現前和實覓。
問：『犯罪的事情為什麼可以用三種滅諍事來平息呢？』答：『就是現前和自言、現前和布草。什麼是現前和自言呢？例如比丘，如果其他比丘說他有罪，或者不說他有罪，或者讓他憶念，或者不讓他憶念，他自己說：『我犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』這位比丘從僧團乞求別住（Biezhu，隔離居住），僧團如法、如『比尼』、如佛教的規定給予他別住。這裡面什麼叫做現前呢？給予別住的人和得到別住的人和合在一起，如法、如『比尼』、如佛教的規定來做。做的人與那個人一起做別住，這裡面什麼又叫做如法自言呢？例如比丘，如果其他比丘說他有罪
【English Translation】 English version: When the 『Vinaya』 (discipline) community is in harmony, in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings, this is called the cessation of presence and recollection 『Vinaya』. What is the cessation of presence and non-delusion? For example, the Bhikkhu Sheyue, with a deranged mind, commits various evil and impure acts, not in accordance with the path, which are not to be done by a renunciant. Later, this person regains his original mind. Because of this reason, either the Sangha, or three, two, or one person, repeatedly tell him to recollect. This Bhikkhu Sheyue, requests non-delusion 『Vinaya』 from the Sangha, and the Sangha grants him non-delusion 『Vinaya』, in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. What is presence 『Vinaya』 in this? The person who gives non-delusion 『Vinaya』, and the person who receives non-delusion 『Vinaya』 are in harmony, in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. This is called the cessation of presence and non-delusion 『Vinaya』. What is presence and truth-seeking 『Vinaya』? For example, the Bhikkhu Xiangshou, of the Shakya clan, without shame or remorse, commits offenses of seeing, hearing, and doubt. First, he says he committed the offense, then later says he did not do it. The Sangha grants this person truth-seeking 『Vinaya』, in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. What is presence 『Vinaya』 in this? The person who gives truth-seeking 『Vinaya』, and the person who receives truth-seeking 『Vinaya』 are in harmony, in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. This is called the cessation of presence 『Vinaya』 and truth-seeking 『Vinaya』. This is called the cessation of the four 『Vinayas』 of rootless affairs, namely presence and recollection, presence and non-delusion, presence and truth-seeking.
Question: 『Why can offenses be settled by the three ways of settling disputes?』 Answer: 『They are presence and confession, presence and covering with grass. What is presence and confession? For example, a Bhikkhu, if other Bhikkhus say he is guilty, or do not say he is guilty, or cause him to recollect, or do not cause him to recollect, he himself says: 『I have committed a Sanghavasesa (an offense requiring initial and subsequent meetings of the Sangha).』 This Bhikkhu requests separate dwelling (Biezhu, isolated residence) from the Sangha, and the Sangha grants him separate dwelling in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. What is called presence in this? The person who gives separate dwelling and the person who receives separate dwelling are in harmony, doing it in accordance with the Dharma, the 『Vinaya』, and the Buddha's teachings. The person who does it does separate dwelling with that person. What is called lawful confession in this? For example, a Bhikkhu, if other Bhikkhus say he is guilty
若不說罪、若令憶念若不令憶念，自言：『我犯僧伽婆尸沙。』是應與摩那埵本日治，應與出罪。是比丘從僧乞摩那埵、本日治、出罪羯磨，僧如法、如比尼、如佛教作出罪羯磨。是事何等現前與？出罪人、得出罪者和合一處，如法、如比尼、如佛教作。作者與是比丘作出罪，是中雲何複名如法自言？如比丘，若他說罪若不說罪、若令憶念若不令憶念，自言：『我犯可悔過罪。』是中現前者，與悔過人、作悔過人和合一處，如法、如比尼、如佛教作。作者與作可悔過，是名現前比尼及自言比尼滅。」
又問：「云何現前比尼及布草？」「如一住處諸比丘，喜斗諍惡口相言。是諸比丘和合一處，作是念言：『我等大衰失利，我等於佛法中以信出家，而今作惡口相言。我等若求覓是事根本者，未起事便起，已起事不可滅。』是中一比丘應唱言：『大德僧聽！若僧時到僧忍聽，是事以布草比尼滅。是名白。』即時是諸比丘應分作兩部，是中若有上座、若次上座、若波羅提木叉通義、若波羅提木叉，語此一部言：『我等大失非得、大衰非利、大惡不善。我等信故，佛法中出家求道，然今喜斗諍相言。若我等求是事根本者，僧中有未起事便起，已起事不可滅。今汝等當自屈意我等，所作罪除偷蘭罪、除白衣相應罪，是事汝
【現代漢語翻譯】 若（無論）不說罪，若令憶念（讓他人回憶起罪行），若不令憶念（不讓他人回憶起罪行），自己說：『我犯了僧伽婆尸沙（僧殘罪）。』 應當給予摩那埵（Manatta，一種懺悔期），本日治（Parivasa，一種緩刑期），應當給予出罪（恢復僧人資格）。這位比丘從僧團請求摩那埵、本日治、出罪羯磨（Karma，儀式），僧團如法、如比尼（Vinaya，戒律）、如佛教導地作出出罪羯磨。這件事應當如何現前（當下）進行呢？出罪的人、允許出罪的人和合一處，如法、如比尼、如佛教導地進行。執行者為這位比丘作出出罪，這其中如何又稱為如法自言（如法坦白）呢？例如比丘，若他人說罪，若不說罪，若令憶念，若不令憶念，自己說：『我犯了可悔過罪。』 這其中現前進行的方式是，與悔過的人、允許悔過的人和合一處，如法、如比尼、如佛教導地進行。執行者為他作出可悔過，這稱為現前比尼（當下解決的戒律）以及自言比尼（坦白解決的戒律）的滅除。
又問：『什麼是現前比尼以及布草（Tinna-vattharaka，以草覆蓋）？』 『例如在一個住處，眾比丘喜歡爭鬥，惡語相向。這些比丘和合一處，這樣想：『我們大大地衰退失利，我們因為對佛法的信心而出家，而今卻惡語相向。如果我們去追究這件事的根本原因，未發生的事情就會發生，已經發生的事情無法消除。』 這時一位比丘應當宣告：『大德僧團請聽！如果僧團時機已到，僧團允許聽取，這件事以布草比尼來解決。』 這稱為白（宣佈）。』 立即這些比丘應當分成兩部分，其中如果有上座（長老）、或者次上座、或者通曉波羅提木叉（Patimokkha，戒經）的意義、或者精通波羅提木叉，告訴這一部分人說：『我們大大地失去利益、大大地衰退、大大地作惡不善。我們因為信仰的緣故，在佛法中出家求道，然而現在卻喜歡爭鬥相罵。如果我們追究這件事的根本原因，僧團中未發生的事情就會發生，已經發生的事情無法消除。現在你們應當屈服於我們，所犯的罪過，除了偷蘭罪（Thullaccaya，重罪）、除了與白衣相應的罪，這件事你們』
【English Translation】 Modern English Version: Whether the offense is not spoken of, whether it is caused to be remembered, or whether it is not caused to be remembered, one says: 'I have committed a Sanghabasesa (Sanghādisesa, an offense requiring a meeting of the Sangha).' One should be given Manatta (a period of probation), Parivasa (a period of suspension), and should be given absolution. This Bhikkhu requests Manatta, Parivasa, and absolution Karma (ceremony) from the Sangha, and the Sangha performs the absolution Karma lawfully, according to the Vinaya (monastic rules), and according to the Buddha's teachings. How should this matter be carried out in the present? The person being absolved and those granting absolution are together in one place, acting lawfully, according to the Vinaya, and according to the Buddha's teachings. The one performing the absolution performs the absolution for this Bhikkhu. How is this again called lawful self-declaration? For example, a Bhikkhu, whether another speaks of the offense, whether they do not speak of the offense, whether they cause it to be remembered, or whether they do not cause it to be remembered, says: 'I have committed an offense that can be confessed.' The present way to handle this is that the person confessing and those allowing confession are together in one place, acting lawfully, according to the Vinaya, and according to the Buddha's teachings. The one performing the confession performs the confession, and this is called the elimination of present Vinaya (rules resolved immediately) and self-declaration Vinaya (rules resolved through confession).
Furthermore, it is asked: 'What is present Vinaya and covering with grass (Tinna-vattharaka)?' 'For example, in one dwelling place, the Bhikkhus like to quarrel and speak abusively to each other. These Bhikkhus come together in one place and think: 'We have greatly declined and lost benefit. We have left home out of faith in the Buddha's teachings, but now we speak abusively to each other. If we seek the root cause of this matter, things that have not arisen will arise, and things that have already arisen cannot be eliminated.' At this time, one Bhikkhu should announce: 'Venerable Sangha, please listen! If it is the Sangha's time and the Sangha agrees to listen, this matter will be resolved with the covering with grass Vinaya.' This is called a declaration.' Immediately, these Bhikkhus should be divided into two groups. Among them, if there is a senior monk (Elder), or a next senior monk, or one who understands the meaning of the Patimokkha (code of monastic rules), or one who is proficient in the Patimokkha, tell this group: 'We have greatly lost benefit, greatly declined, and greatly committed evil and unwholesome deeds. Because of faith, we have left home in the Buddha's teachings to seek the path, but now we like to quarrel and speak abusively to each other. If we seek the root cause of this matter, things that have not arisen will arise in the Sangha, and things that have already arisen cannot be eliminated. Now you should submit to us, and the offenses you have committed, except for Thullaccaya (serious offenses), except for offenses corresponding to laypeople, this matter you'
等現前發露悔過不覆藏。』是中若無一比丘語者，應到第二部眾所，是中有長老上座應語言：『我等大失非得、大衰非利、大惡不善。我等信故，于佛法中出家求道，今喜斗諍相言。若我等求是事根本者，僧中未起事便起，已起事不可滅。今汝等當自屈意我等，所作罪除偷蘭遮、除白衣相應罪，今自為及為彼故，當現前發露悔過不覆藏。』諸比丘言：『汝自見罪不？』答言：『見罪。』『如法悔過，莫復更起。』第二部眾亦應如是說。是名布草比尼。是中雲何名現前？與布草人及得布草者和合一處，如法、如比尼、如佛教作，作者與作布草羯磨，是名現前及布草滅。是名犯罪事用三比尼滅，所謂現前自言布草。」
問：「常所行事，云何以一現前比尼滅？」「與作白人、得作白者和合一處，如法、如比尼、如佛教作白一羯磨、白二羯磨、白四羯磨、布薩說戒、自恣受歲、立十四人羯磨。與羯磨人、得羯磨者和合一處，如法、如比尼、如佛教作者，是名常所行事用一比尼滅，所謂現前比尼。」(八法中諍事法第八竟)
十誦律卷第三十五 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十六(第六誦之一)
後秦北印度三藏弗若多羅譯
雜誦第一(調達事上)
{ "translations": [ "現代漢語譯本", "『應當在眾人面前坦白懺悔，不再隱瞞。』如果這其中沒有一位比丘說話，就應該到第二群比丘那裡，那裡如果有長老上座，就應該說：『我們犯下了巨大的錯誤，失去了利益，遭受了巨大的衰敗，做了極大的惡事。我們因為信仰，在佛法中出家求道，現在卻喜歡爭鬥吵鬧。如果我們追究這件事的根源，僧團中未發生的事情就會發生，已經發生的事情無法平息。現在你們應當克制自己，向我們道歉，所犯的罪過，除了偷蘭遮（Sthulanandana，一種罪名）、除了與在家人的相應罪，現在爲了自己也爲了他人，應當在眾人面前坦白懺悔，不再隱瞞。』眾比丘問：『你們自己看到罪過嗎？』回答說：『看到罪過。』『如法懺悔，不要再犯。』第二群比丘也應該這樣說。這叫做布草比尼（Tassa-papika，息諍法之一）。這裡面，什麼叫做『現前』？與布草的人和接受布草的人，聚集在一處，如法、如比尼（Vinaya，戒律）、如佛教導去做，作者與作布草羯磨（Karma，業）的人，這叫做現前以及布草的止息。這叫做犯罪的事情用三種比尼來止息，就是所謂的現前自言布草。」， "", "問：『通常所做的事情，為什麼用一個現前比尼來止息？』『與作白（Jnapti，宣告）的人、得到作白的人聚集在一處，如法、如比尼、如佛教導，作白一羯磨、白二羯磨、白四羯磨、布薩（Posadha，每半月誦戒儀式）說戒、自恣（Pravarana，僧眾互相檢舉過失的儀式）受歲、建立十四人羯磨。與羯磨的人、得到羯磨的人聚集在一處，如法、如比尼、如佛教導作者，這叫做通常所做的事情用一個比尼來止息，就是所謂的現前比尼。』（八法中諍事法第八竟）", "", "《十誦律》卷第三十五", "大正藏第 23 冊 No. 1435 《十誦律》", "", "", "《十誦律》卷第三十六（第六誦之一）", "", "後秦北印度三藏弗若多羅（Punyatara）譯", "", "雜誦第一（調達（Devadatta）事上）" ], "english_translations": [ "English version", "『They should confess and repent openly before the assembly, without concealing anything.』 If there is no Bhikkhu (monk) who speaks in this assembly, they should go to a second assembly of Bhikkhus. If there are elder and senior monks there, they should say: 『We have suffered a great loss, a great misfortune, and great evil and unwholesomeness. Because of our faith, we have left home to seek the path in the Buddha's Dharma (teachings), but now we delight in quarreling and arguing. If we seek the root of this matter, things that have not yet arisen in the Sangha (monastic community) will arise, and things that have already arisen cannot be extinguished. Now you should humble yourselves and apologize to us. The offenses you have committed, except for Sthulanandana (a type of offense), except for offenses corresponding to laypeople, now for your own sake and for the sake of others, you should confess and repent openly before the assembly, without concealing anything.』 The Bhikkhus ask: 『Do you see your offenses?』 They answer: 『We see our offenses.』 『Repent according to the Dharma, and do not commit them again.』 The second assembly of Bhikkhus should also say the same. This is called Tassa-papika (a method of settling disputes). Here, what is meant by 『present』? The person who offers Tassa-papika and the person who receives Tassa-papika, gather in one place, and act according to the Dharma, according to the Vinaya (monastic rules), and according to the Buddha's teachings. The author and the person who performs the Tassa-papika Karma (action), this is called 『present』 and the cessation of Tassa-papika. This is called the cessation of offenses by using three types of Vinaya, namely, the so-called present self-declaration of Tassa-papika.』", "", "Question: 『Why is it that things that are usually done are extinguished by one present Vinaya?』 『The person who makes the Jnapti (announcement) and the person who receives the Jnapti gather in one place, and act according to the Dharma, according to the Vinaya, and according to the Buddha's teachings, performing Jnapti-Karma, Jnapti-dutiya-Karma, Jnapti-caturtha-Karma, Posadha (bi-monthly recitation of precepts), Pravarana (end of rainy season retreat ceremony), and establishing the Karma of fourteen people. The person who performs the Karma and the person who receives the Karma gather in one place, and act according to the Dharma, according to the Vinaya, and according to the Buddha's teachings. This is called the extinction of things that are usually done by one Vinaya, namely, the so-called present Vinaya.』 (End of the eighth section on disputes among the eight matters)", "", "《Vinaya in Ten Recitations》 Volume 35", "Taisho Tripitaka Volume 23, No. 1435 《Vinaya in Ten Recitations》", "", "", "《Vinaya in Ten Recitations》 Volume 36 (One of the Sixth Recitations)", "", "Translated by Punyatara, Tripitaka Master from Northern India of the Later Qin Dynasty", "", "Miscellaneous Recitations 1 (On the matter of Devadatta)" ] }
佛在王舍城。爾時調達，于佛法中信敬心清凈，著三十萬金錢直莊嚴具出家，乘調善象直十萬金錢，是象以金網等莊嚴，亦直十萬金錢。調達所著衣服，復直十萬金錢。是調達出家作比丘，十二年中善心修行，讀經、誦經、問疑、受法、坐禪，爾時佛所說法皆悉讀誦。時諸比丘有大神通勢力，以閻浮樹故名閻浮提，斯諸比丘從是閻浮樹取果還啖；去閻浮樹不遠，有訶梨勒林、阿摩勒林、鞞醯勒林，取是諸果還所住啖；從郁單越取自然粳米還啖；從忉利天取須陀天食還啖；東西南北現種種神力。調達見已即生貪心，作是念：「我何時當能有大神通勢力？以閻浮樹故名閻浮提，從是閻浮樹取果還啖；去閻浮樹不遠，有訶梨勒林、阿摩勒林、鞞醯勒林，取是諸果還所住啖；從郁單越取自然粳米還啖；從忉利天取須陀食還啖；東西南北現種種神力。我今何不往詣佛所問神通道？」作是念已，即詣佛所頭面禮佛，問神通道。佛先知是人於此法中當作惡事，是故不說，語言：「調達汝止！何用是神通道為？當觀無常苦空無我。」調達聞是語不忍不樂，但一心向神通力，作是念：「舍利弗于佛第一經中說，諸智慧弟子中最上第一，我當往詣舍利弗所問神通道，當爲我說。」念已即往問神通道。舍利弗亦先知是人於此法中當作惡事，
【現代漢語翻譯】 現代漢語譯本 佛陀在王舍城（Rājagṛha）時，提婆達多（Devadatta），對佛法生起了清凈的信仰和敬意，他帶著價值三十萬金錢的華麗裝飾品出家，乘坐著一頭訓練有素、價值十萬金錢的大象。這頭大象用金網等裝飾，也值十萬金錢。提婆達多所穿的衣服，又值十萬金錢。提婆達多出家做了比丘（bhikkhu），十二年中精進修行，讀經、誦經、請教疑問、接受佛法、坐禪。那時，佛陀所說的法，他都全部讀誦。當時，一些比丘有很大的神通力量，因為閻浮樹（Jambū tree）的緣故，這個地方被稱為閻浮提（Jambudvīpa），這些比丘從閻浮樹上摘取果實回來食用；離閻浮樹不遠的地方，有訶梨勒林（Harītakī forest）、阿摩勒林（Āmalaka forest）、鞞醯勒林（Bibhītaka forest），他們從這些樹林中摘取果實回到住處食用；他們還從郁單越（Uttarakuru）取來自然生長的粳米食用；從忉利天（Trāyastriṃśa）取來須陀（Sudhā）天食食用；他們還在東西南北方向顯現種種神通力量。 提婆達多看到這些后，立即生起了貪心，心想：『我什麼時候才能擁有這樣大的神通力量？像這些比丘一樣，因為閻浮樹的緣故，這個地方被稱為閻浮提，我也可以從閻浮樹上摘取果實回來食用；離閻浮樹不遠的地方，有訶梨勒林、阿摩勒林、鞞醯勒林，我也可以從這些樹林中摘取果實回到住處食用；我也可以從郁單越取來自然生長的粳米食用；從忉利天取來須陀天食食用；我也可以在東西南北方向顯現種種神通力量。我現在為什麼不去佛陀那裡請教神通之道呢？』 這樣想著，他立即前往佛陀那裡，頭面頂禮佛陀，請教神通之道。佛陀事先知道這個人會在此法中作惡事，因此沒有說，而是說：『提婆達多，你停止吧！要神通之道有什麼用呢？應當觀察無常、苦、空、無我。』提婆達多聽到這些話，心中不悅，只是專心向往神通力量，心想：『舍利弗（Śāriputra）在佛陀的第一經中說，他是所有智慧弟子中最上第一的，我應當前往舍利弗那裡請教神通之道，他一定會為我說的。』這樣想著，他立即前往舍利弗那裡請教神通之道。舍利弗也事先知道這個人會在此法中作惡事。
【English Translation】 English version The Buddha was in Rājagṛha. At that time, Devadatta, with a pure and reverent heart towards the Buddha's teachings, renounced the world with ornaments worth 300,000 gold coins, riding a well-trained elephant worth 100,000 gold coins. This elephant was adorned with golden nets and other decorations, also worth 100,000 gold coins. Devadatta's clothing was worth another 100,000 gold coins. Devadatta, having become a bhikkhu, diligently practiced for twelve years, reading scriptures, reciting scriptures, questioning doubts, receiving the Dharma, and meditating. At that time, he recited all the teachings spoken by the Buddha. Some bhikkhus possessed great supernatural powers. Because of the Jambū tree, this place was called Jambudvīpa. These bhikkhus would pluck fruits from the Jambū tree and eat them; not far from the Jambū tree were the Harītakī forest, the Āmalaka forest, and the Bibhītaka forest, from which they would pluck fruits and eat them at their dwellings; they would also take naturally grown rice from Uttarakuru and eat it; they would take Sudhā celestial food from Trāyastriṃśa and eat it; they manifested various supernatural powers in the east, west, south, and north. Having seen this, Devadatta immediately became greedy, thinking: 'When will I be able to possess such great supernatural powers? Like these bhikkhus, because of the Jambū tree, this place is called Jambudvīpa. I too could pluck fruits from the Jambū tree and eat them; not far from the Jambū tree are the Harītakī forest, the Āmalaka forest, and the Bibhītaka forest, from which I could pluck fruits and eat them at my dwellings; I could also take naturally grown rice from Uttarakuru and eat it; I could take Sudhā food from Trāyastriṃśa and eat it; I could manifest various supernatural powers in the east, west, south, and north. Why don't I go to the Buddha now and ask about the path to supernatural powers?' Thinking this, he immediately went to the Buddha, prostrated himself before the Buddha, and asked about the path to supernatural powers. The Buddha knew in advance that this person would commit evil deeds in this Dharma, so he did not speak, but said: 'Devadatta, stop! What is the use of supernatural powers? You should contemplate impermanence, suffering, emptiness, and non-self.' Hearing these words, Devadatta was displeased and unhappy, but focused his mind on supernatural powers, thinking: 'Śāriputra said in the Buddha's first sutra that he is the foremost and best among all wise disciples. I should go to Śāriputra and ask about the path to supernatural powers, and he will surely tell me.' Thinking this, he immediately went to Śāriputra and asked about the path to supernatural powers. Śāriputra also knew in advance that this person would commit evil deeds in this Dharma.
是故不說，語言：「調達汝止！何用是神通道為？當觀無常苦空無我。」調達聞是語不忍不樂，但一心向神通道，作是念：「目連於佛第一經中說，諸神通道弟子中最勝第一，我當往詣問神通道，當爲我說。」念已即往問神通道。目連先知是人於此法中當作惡事，是故不說，語言：「調達汝止！何用神通道為？當觀無常苦空無我。」調達聞已不忍不樂，但一心向神通道。如是展轉至最少一，不滿五百大弟子所皆不為說。爾時調達作是念：「阿難是我弟，佛第一經中說，諸多聞弟子中阿難最勝第一。我何不往詣其所問神通道？當爲我說。」念已即往問神通道。阿難未離欲故，不知過去未來事，便以多聞慧為說神通道。
調達受神通法已，于山林曠野坑谷中勤修習。勤修習故，得世俗四禪，因是四禪起神通力。起神通力已，以閻浮樹故名閻浮提，從是閻浮樹取果還啖；去閻浮樹不遠，有大訶梨勒林、阿摩勒林、鞞醯勒林，取是諸果還所住啖；從郁單越取自然粳米還啖；從忉利天上取須陀天食還啖；東西南北現種種神力。是調達先來噁心，于佛作是念：「是沙門瞿曇，種姓不勝我。彼姓瞿曇生釋家，我亦姓瞿曇生釋家。諸人以清凈心多有供養者，皆為神通力故。我於何家，以神通力攝取，令多人隨順我？」作是念：「
【現代漢語翻譯】 現代漢語譯本：因此他們沒有告訴提婆達多，而是說：『提婆達多，你停止吧！要神通做什麼呢？應當觀察無常、苦、空、無我。』提婆達多聽了這話，既不忍耐也不高興，只一心向往神通，心裡想：『目犍連在佛陀的第一經中說，神通弟子中最殊勝第一，我應當前去向他請教神通，他應當為我解說。』想到這裡，就前去請教神通。目犍連預先知道這個人會在此法中作惡事，因此沒有告訴他，而是說：『提婆達多，你停止吧！要神通做什麼呢？應當觀察無常、苦、空、無我。』提婆達多聽了這話，既不忍耐也不高興，只一心向往神通。像這樣輾轉詢問，至少有不滿五百的大弟子，都沒有為他說。當時，提婆達多心裡想：『阿難是我的弟弟，佛陀的第一經中說，在眾多聽聞佛法的弟子中，阿難最殊勝第一。我何不前去向他請教神通？他應當為我解說。』想到這裡，就前去請教神通。阿難因為還沒有脫離慾望，不知道過去未來的事情，便用多聞的智慧為他解說了神通。
提婆達多接受了神通之法后，在山林、曠野、坑谷中勤奮地修習。因為勤奮修習的緣故，得到了世俗的四禪，因為這四禪而生起了神通力。生起神通力后，因為閻浮樹的緣故，這個地方被稱為閻浮提（Jambudvipa，指我們所居住的這個世界），他就從這閻浮樹上摘取果實回來吃；距離閻浮樹不遠的地方，有大的訶梨勒林（Haritaki，一種藥用植物）、阿摩勒林（Amalaka，印度醋栗）、鞞醯勒林（Bibhitaka，毗黎勒），他就摘取這些果實回來食用；從郁單越（Uttarakuru，北俱盧洲）取來自然粳米回來食用；從忉利天（Trayastrimsa，三十三天）上取來須陀天食回來食用；在東西南北展現種種神通力。這提婆達多本來就心懷惡意，對佛陀這樣想：『這位沙門瞿曇（Gautama，喬達摩），種姓不如我。他姓瞿曇，生在釋迦（Sakya，釋迦族）家，我也姓瞿曇，生在釋迦家。人們以清凈心多有供養，都是因為神通力的緣故。我應當在哪些人家，用神通力攝取，讓更多的人隨順我呢？』他這樣想：
【English Translation】 English version: Therefore, they did not tell Devadatta, saying: 'Devadatta, stop! What is the use of supernatural powers? You should contemplate impermanence, suffering, emptiness, and non-self.' Devadatta, hearing these words, was neither patient nor pleased, but single-mindedly yearned for supernatural powers, thinking: 'Maudgalyayana (Maudgalyayana, one of the Buddha's chief disciples known for his supernatural powers) said in the Buddha's first sutra that he is the most superior and foremost among the disciples with supernatural powers. I should go to him and ask about supernatural powers, and he should explain them to me.' Thinking this, he went to ask about supernatural powers. Maudgalyayana knew in advance that this person would do evil deeds in this Dharma, so he did not tell him, but said: 'Devadatta, stop! What is the use of supernatural powers? You should contemplate impermanence, suffering, emptiness, and non-self.' Devadatta, hearing these words, was neither patient nor pleased, but single-mindedly yearned for supernatural powers. In this way, he went around asking, and at least fewer than five hundred great disciples did not explain it to him. At that time, Devadatta thought: 'Ananda (Ananda, one of the Buddha's chief disciples known for his excellent memory) is my brother. The Buddha's first sutra says that among the many disciples who have heard the Dharma, Ananda is the most superior and foremost. Why shouldn't I go to him and ask about supernatural powers? He should explain them to me.' Thinking this, he went to ask about supernatural powers. Ananda, because he had not yet detached from desire, did not know about past and future events, so he explained supernatural powers to him using his wisdom from extensive learning.
After Devadatta received the Dharma of supernatural powers, he diligently practiced in the mountains, forests, wilderness, pits, and valleys. Because of diligent practice, he attained the worldly four Dhyanas (four stages of meditative absorption), and because of these four Dhyanas, he arose with supernatural powers. After arising with supernatural powers, because of the Jambu tree, this place is called Jambudvipa (Jambudvipa, the continent where we live), and he would pick fruits from this Jambu tree and eat them; not far from the Jambu tree, there were large Haritaki (Haritaki, a medicinal plant) forests, Amalaka (Amalaka, Indian gooseberry) forests, and Bibhitaka (Bibhitaka, Belleric myrobalan) forests, and he would pick these fruits and eat them where he lived; he would take natural glutinous rice from Uttarakuru (Uttarakuru, the Northern Continent) and eat it; he would take Sudha heavenly food from the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-three Gods) and eat it; he manifested various supernatural powers in the east, west, south, and north. This Devadatta originally had malicious intentions, and he thought to the Buddha: 'This Shramana Gautama (Gautama, the Buddha's family name), his lineage is not superior to mine. He is named Gautama and was born into the Sakya (Sakya, the Buddha's clan) family, and I am also named Gautama and was born into the Sakya family. People make many offerings with pure hearts, all because of supernatural powers. In whose families should I use supernatural powers to capture them and make more people follow me?' He thought this:
瓶沙王於國中最大，是佛不退轉弟子。我正使神通力牽，終不可得。」調達素知種種外書星宿，相人吉兇、天地怪相。見瓶沙王太子阿阇世王相明瞭：「我當以神通力攝取，決定是我檀越。以是因緣多人隨從。」作是念已，變身作象寶，于阿阇世太子家，不從門入從門中出、或從門入不從門出，現如是相欲令知是調達。復變身作馬寶，或從非門入門中出、或從門入非門出，現如是相欲令知是調達。復現作寶鬘，從太子膝上出。時太子捉鬘以系額上，現如是相欲令知是調達。復現作端正小兒，著金寶瓔珞，在太子膝上東西宛轉。太子嗚抱共戲唾其口中，現如是相欲令知是調達。以是神通力，牽阿阇世太子心，令生惡邪見，謂調達神通力勝佛，生愛敬心，供養衣服臥具湯藥，乃至日日送五百釜飲食、五百乘車圍繞，來至調達所，自手下食。
爾時諸比丘，中前著衣持缽入王舍城乞食，聞阿阇世太子如是供養調達衣服臥具湯藥，日日送五百釜飲食，五百乘車圍繞，自至調達所自手下食，調達與五百弟子受是供養。聞已食后往詣佛所，頭面禮足卻坐一面白佛言：「世尊！我今日著衣持缽入城乞食，聞阿阇世太子如是供養調達衣服臥具湯藥，日日送五百釜飲食，五百乘車圍繞，自至調達所自手下食，調達與五百比丘受是供
【現代漢語翻譯】 現代漢語譯本：瓶沙王（Bimbisara）是國中最大的國王，也是佛陀不退轉的弟子。我即使使用神通力牽引，最終也無法得逞。』調達（Devadatta）向來精通各種外道書籍，包括星象、面相吉兇以及天地異象。他看到瓶沙王的太子阿阇世王（Ajatasattu）的面相后，心想：『我應當用神通力攝取他，他註定是我的施主。』因為這個緣故，許多人跟隨了他。他這樣想后，就變身成為象寶，在阿阇世太子的家中，有時不從門進入卻從門中出來，有時從門進入卻不從門出來，顯現這樣的異相，想要讓別人知道他是調達。他又變身成為馬寶，有時從不是門的地方進入卻從門中出來，有時從門進入卻從不是門的地方出來，顯現這樣的異相，想要讓別人知道他是調達。他又顯現為寶鬘，從太子的膝蓋上出現。當時太子抓住寶鬘繫在額頭上，顯現這樣的異相，想要讓別人知道他是調達。他又顯現為端正的小兒，穿著金寶瓔珞，在太子的膝蓋上東西嬉戲。太子親吻擁抱他，並吐唾沫到他的口中，顯現這樣的異相，想要讓別人知道他是調達。他用這樣的神通力，牽引阿阇世太子的心，使他產生邪惡的見解，認為調達的神通力勝過佛陀，從而對他產生愛敬之心，供養他衣服、臥具、湯藥，甚至每天都送五百釜的飲食、五百輛車圍繞著，來到調達的住所，親自為他佈施食物。 當時，眾比丘們在上午穿好衣服，拿著缽進入王舍城（Rajagriha）乞食，聽到阿阇世太子這樣供養調達衣服、臥具、湯藥，每天都送五百釜的飲食，五百輛車圍繞著，親自來到調達的住所親自佈施食物，調達與他的五百弟子接受這樣的供養。聽完后，他們在用齋之後前往佛陀的住所，頂禮佛足後退坐在一旁，對佛陀說：『世尊！我今天穿好衣服，拿著缽進入城中乞食，聽到阿阇世太子這樣供養調達衣服、臥具、湯藥，每天都送五百釜的飲食，五百輛車圍繞著，親自來到調達的住所親自佈施食物，調達與他的五百比丘接受這樣的供養。』
【English Translation】 English version: King Bimbisara (Bimbisara) was the greatest in the kingdom and an irreversible disciple of the Buddha. Even if I were to use my supernatural powers to pull him away, I would ultimately fail.' Devadatta (Devadatta) was always well-versed in various external scriptures, including astrology, physiognomy of good and bad omens, and strange phenomena of heaven and earth. Seeing the face of Prince Ajatasattu (Ajatasattu) of King Bimbisara, he thought: 'I should use my supernatural powers to capture him; he is destined to be my benefactor.' Because of this reason, many people followed him. After thinking this, he transformed into an elephant treasure, and in Prince Ajatasattu's house, sometimes he would not enter through the door but come out from the door, and sometimes he would enter through the door but not come out from the door, manifesting such strange phenomena, wanting to let others know that he was Devadatta. He then transformed into a horse treasure, sometimes entering from a non-doorway but coming out from the door, and sometimes entering from the door but coming out from a non-doorway, manifesting such strange phenomena, wanting to let others know that he was Devadatta. He then manifested as a jeweled garland, appearing from the prince's knee. At that time, the prince grabbed the garland and tied it on his forehead, manifesting such strange phenomena, wanting to let others know that he was Devadatta. He then manifested as a handsome little boy, wearing golden jeweled necklaces, playing east and west on the prince's knee. The prince kissed and hugged him, and spat saliva into his mouth, manifesting such strange phenomena, wanting to let others know that he was Devadatta. With these supernatural powers, he drew Ajatasattu's mind, causing him to develop evil views, believing that Devadatta's supernatural powers were superior to the Buddha's, thus generating love and respect for him, offering him clothes, bedding, medicine, and even sending five hundred cauldrons of food and five hundred carriages surrounding him every day, coming to Devadatta's residence, personally offering him food. At that time, the Bhikkhus, having put on their robes and carrying their bowls in the forenoon, entered Rajagriha (Rajagriha) to beg for food, and heard that Prince Ajatasattu was offering Devadatta clothes, bedding, and medicine in this way, sending five hundred cauldrons of food and five hundred carriages surrounding him every day, personally coming to Devadatta's residence to personally offer food, and that Devadatta and his five hundred disciples were receiving such offerings. After hearing this, after their meal, they went to the Buddha's residence, prostrated at his feet, and sat to one side, saying to the Buddha: 'World Honored One! Today, having put on my robes and carrying my bowl, I entered the city to beg for food, and heard that Prince Ajatasattu was offering Devadatta clothes, bedding, and medicine in this way, sending five hundred cauldrons of food and five hundred carriages surrounding him every day, personally coming to Devadatta's residence to personally offer food, and that Devadatta and his five hundred Bhikkhus were receiving such offerings.'
養。」佛語諸比丘：「汝等莫貪調達供養。何以故？是調達得供養，自損減故。如竹以實死，芭蕉實亦然，如騾懷妊死。調達得供養亦如是，為自損減故。譬如竹蘆以實死。」爾時世尊欲明瞭此事，而說偈言：
「芭蕉以實死， 竹蘆實亦然， 騾懷妊故死； 小人得養壞。
「此亦復如是。調達癡人！隨幾時得如是利養，隨爾所時長夜受諸苦惱，生惡處故。」語諸比丘：「譬如健夫打破惡狗鼻，于汝等意云何？是狗寧更惡不？」答言：「實惡。世尊！」佛言：「調達癡人亦如是，隨幾時得是供養，隨爾所時長夜受苦惱，生惡處故。」
爾時調達供養轉增，貪著供養覆心，生如是噁心：「佛今舍僧者，我當將導眾僧。」生如是心時退失神通。爾時目連在支提國迦陵伽盧谷中，時有迦扶陀比丘俱羅子，是長老目連弟子。是比丘舍離五欲修四梵行，命終生梵世。迦扶陀梵天，見調達退失神通，見已如壯士屈伸臂頃于梵世沒目連前現。從禪定起語目連言：「汝知不？調達退失神通，汝向佛所說者善，以是事白佛。」目連作是念：「我何不入定觀調達心？」即時入定觀調達心，見已失神通，即從定起默然，受迦扶陀梵天語。
爾時梵天，知目連默然受已，頭面禮足右繞即沒。目連受梵天請已，即入
【現代漢語翻譯】 現代漢語譯本： 『不要供養提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）。』佛陀對比丘們說：『你們不要貪圖提婆達多的供養。為什麼呢？因為提婆達多得到供養，反而會自我損減。就像竹子因為結實而死，芭蕉結實也是一樣，如同騾子因為懷孕而死。提婆達多得到供養也是這樣，會自我損減。譬如竹子和蘆葦因為結實而死。』當時世尊爲了闡明這件事，說了偈語： 『芭蕉因為結實而死，竹子和蘆葦結實也是這樣，騾子因為懷孕而死；小人得到供養就會變壞。』 『這件事也是這樣。提婆達多這個愚癡的人！無論何時得到這樣的利益供養，就會在那樣長的時間裡，長夜遭受各種苦惱，因為他會墮落到惡道。』佛陀對比丘們說：『譬如一個健壯的人打斷了惡狗的鼻子，你們覺得怎麼樣？那條狗會不會更加兇惡？』比丘們回答說：『確實會更加兇惡，世尊！』佛陀說：『提婆達多這個愚癡的人也是這樣，無論何時得到這樣的供養，就會在那樣長的時間裡，長夜遭受苦惱，因為他會墮落到惡道。』 當時，提婆達多的供養越來越多，他貪戀供養矇蔽了內心，產生了這樣的惡念：『現在佛陀要捨棄僧眾，我應當來領導僧眾。』當他產生這樣的想法時，就失去了神通。當時，目犍連（Maudgalyayana，佛陀的著名弟子，以神通著稱）在支提國（Cetī，古印度地名）迦陵伽盧谷（Kālingāru Valley）中，當時有一位名叫迦扶陀（Kaphota）的比丘，是俱羅子（Kulaputra），是長老目犍連的弟子。這位比丘捨棄了五欲，修習四梵行，命終後轉生到梵天界。迦扶陀梵天（Kaphota Brahma），看到提婆達多失去了神通，看到後像壯士屈臂伸臂那樣迅速地從梵天界消失，出現在目犍連面前。他從禪定中起身，對目犍連說：『你知道嗎？提婆達多失去了神通，你之前向佛陀說的是對的，把這件事告訴佛陀。』目犍連心想：『我為什麼不入定觀察提婆達多的心呢？』他立即入定觀察提婆達多的心，看到他已經失去了神通，立即從禪定中起身，默默地接受了迦扶陀梵天的話。 當時，梵天知道目犍連已經默默接受了他的話，就頭面禮足，右繞三圈后消失了。目犍連線受了梵天的請求后，立即進入禪定。
【English Translation】 English version: 'Do not offer alms to Devadatta (Buddha's cousin who later betrayed him).' The Buddha said to the monks: 'You should not be greedy for the offerings to Devadatta. Why? Because Devadatta receiving offerings will only diminish himself. It is like bamboo dying from bearing fruit, and the same with plantain, just as a mule dies from pregnancy. Devadatta receiving offerings is also like this, it will diminish himself. It is like bamboo and reeds dying from bearing fruit.' At that time, the World Honored One, wishing to clarify this matter, spoke in verse: 'Plantain dies from bearing fruit, bamboo and reeds are the same, a mule dies from pregnancy; a petty person is ruined by receiving offerings.' 'This is also the case. Devadatta, that foolish man! Whenever he receives such benefits and offerings, for that long he will suffer various afflictions throughout the long night, because he will fall into evil realms.' The Buddha said to the monks: 'Suppose a strong man breaks the nose of a vicious dog, what do you think? Will that dog become even more vicious?' The monks replied: 'Indeed, it will become more vicious, World Honored One!' The Buddha said: 'Devadatta, that foolish man, is also like this, whenever he receives such offerings, for that long he will suffer afflictions throughout the long night, because he will fall into evil realms.' At that time, Devadatta's offerings increased, and he, greedy for offerings, obscured his mind, and generated such an evil thought: 'Now that the Buddha is abandoning the Sangha, I should lead the Sangha.' When he generated such a thought, he lost his supernatural powers. At that time, Maudgalyayana (one of the Buddha's foremost disciples, known for his supernatural powers) was in the Kālingāru Valley in Cetī (an ancient Indian place name). At that time, there was a monk named Kaphota, a Kulaputra, who was a disciple of the elder Maudgalyayana. This monk abandoned the five desires and practiced the four Brahmaviharas, and upon his death, was reborn in the Brahma realm. Kaphota Brahma, seeing that Devadatta had lost his supernatural powers, appeared before Maudgalyayana as quickly as a strong man bends and stretches his arm. Rising from meditation, he said to Maudgalyayana: 'Do you know? Devadatta has lost his supernatural powers, what you said to the Buddha before was correct, tell this matter to the Buddha.' Maudgalyayana thought: 'Why don't I enter into meditation to observe Devadatta's mind?' He immediately entered into meditation to observe Devadatta's mind, and seeing that he had lost his supernatural powers, he immediately rose from meditation, silently accepting the words of Kaphota Brahma. At that time, the Brahma, knowing that Maudgalyayana had silently accepted his words, bowed his head to his feet, circumambulated him three times to the right, and then disappeared. Maudgalyayana, having accepted the Brahma's request, immediately entered into meditation.
禪定，于支提國迦陵伽盧谷中沒，于王舍城現，離佛不遠。
爾時目連即從定起往詣佛所，頭面禮佛足卻坐一面，白佛言：「世尊！如迦扶陀梵天所說，調達實退神通。」
佛言：「汝先不知調達心如迦扶陀梵天語耶？」佛共目連作如是語時，調達即時與四弟子俱來。佛遙見調達來，語目連言：「汝莫有所說，是癡人來自現其事。」目連作是念：「我何不入定於此座上令調達不見。」即尋入定於此座而調達不見。調達前詣佛所頭面禮佛足，及四弟子卻坐一面，白佛言：「世尊年已老耄，可以眾僧付我，佛但獨受現法樂。令僧屬我，我當將導。」佛言：「舍利弗、目連有大智慧神通，佛尚不以眾僧付之，況汝啖唾癡人死人而當付囑！」
爾時調達，聞佛說啖唾癡人、死人如是名字，即便大瞋欲毀世尊。兩眉垂下憂戚低頭默然無說，作是思惟已即便起去，作是念言：「佛但讚歎舍利弗、目連令大，而毀呰我等使令卑小。」是調達初向佛所生瞋恨心，及舍利弗、目連等諸大弟子。爾時阿難在佛后立以扇扇佛，佛顧語阿難：「諸比丘依王舍城住者令集講堂，集已白我。」阿難受教，即令諸比丘依王舍城住者皆集講堂，集已往白佛言：「世尊！依王舍城諸比丘已集講堂，佛自知時。」佛即將侍者阿難往詣講堂
【現代漢語翻譯】 現代漢語譯本：禪定，在支提國迦陵伽盧谷（地名）中去世，在王舍城（地名）顯現，離佛陀不遠。
當時，目連（佛陀弟子，神通第一）立即從禪定中起身，前往佛陀所在之處，以頭面頂禮佛足，然後退坐在一旁，稟告佛陀說：『世尊！正如迦扶陀梵天（一位天神）所說，提婆達多（佛陀的堂弟，後背叛佛陀）確實失去了神通。』
佛陀說：『你之前難道不知道提婆達多的心就像迦扶陀梵天所說的那樣嗎？』佛陀和目連交談時，提婆達多立刻帶著四個弟子前來。佛陀遠遠地看見提婆達多來了，對目連說：『你不要說什麼，這個愚癡的人自己來顯現他的事情。』目連心想：『我何不入定，在這座位上讓提婆達多看不見我。』隨即入定，就在這座位上，提婆達多就看不見他了。提婆達多走到佛陀面前，以頭面頂禮佛足，和他的四個弟子退坐在一旁，稟告佛陀說：『世尊年紀已經老邁，可以將僧團交給我，佛陀只需獨自享受現世的安樂。讓僧團歸屬於我，我當帶領他們。』佛陀說：『舍利弗（佛陀十大弟子之一，智慧第一）、目連有大智慧神通，我尚且不將僧團交付給他們，何況你這個吃人唾液的愚癡、將死之人，怎麼能交付給你！』
當時，提婆達多聽到佛陀說『吃人唾液的愚癡、將死之人』這樣的稱呼，立刻大怒，想要譭謗世尊。兩眉低垂，憂愁地低下頭，沉默不語，思考了一番后就起身離去，心想：『佛陀只是讚歎舍利弗、目連，讓他們顯得偉大，而貶低我們，使我們顯得卑微。』這是提婆達多最初對佛陀以及舍利弗、目連等諸大弟子生起嗔恨心。
當時，阿難（佛陀的侍者）站在佛陀身後，用扇子為佛陀扇風，佛陀回頭對阿難說：『讓住在王舍城（地名）的比丘們都到講堂集合，集合完畢后告訴我。』阿難接受教誨，立刻讓住在王舍城的所有比丘都到講堂集合，集合完畢后前往稟告佛陀說：『世尊！住在王舍城的所有比丘已經到講堂集合完畢，佛陀您自己知道時機。』佛陀就帶著侍者阿難前往講堂。
【English Translation】 English version: In Chan meditation, he passed away in Kalingaluka Valley (place name) in the Cheti country, and appeared in Rajagriha (place name), not far from the Buddha.
At that time, Maudgalyayana (one of the Buddha's disciples, foremost in supernatural powers) immediately arose from meditation and went to where the Buddha was. He prostrated himself at the Buddha's feet, retreated to one side, and said to the Buddha: 'World Honored One! As Kaphota Brahma (a deity) said, Devadatta (Buddha's cousin who later betrayed him) has indeed lost his supernatural powers.'
The Buddha said: 'Did you not already know Devadatta's mind as Kaphota Brahma spoke?' As the Buddha was speaking with Maudgalyayana, Devadatta immediately came with his four disciples. The Buddha saw Devadatta coming from afar and said to Maudgalyayana: 'Do not say anything, this foolish man is coming to reveal his own affairs.' Maudgalyayana thought: 'Why don't I enter meditation and make Devadatta unable to see me on this seat.' He immediately entered meditation on the seat, and Devadatta could not see him. Devadatta went before the Buddha, prostrated himself at the Buddha's feet, and with his four disciples retreated to one side, saying to the Buddha: 'World Honored One, you are already old and frail, you can entrust the Sangha to me, and the Buddha can just enjoy the pleasure of the present life alone. Let the Sangha belong to me, and I will lead them.' The Buddha said: 'Sariputra (one of the Buddha's ten great disciples, foremost in wisdom) and Maudgalyayana have great wisdom and supernatural powers, I would not entrust the Sangha to them, how much less to you, a foolish, dying man who eats people's saliva!'
At that time, Devadatta, hearing the Buddha say such names as 'foolish, dying man who eats people's saliva,' immediately became very angry and wanted to slander the World Honored One. His eyebrows drooped, he lowered his head in sorrow, and remained silent, thinking for a while before getting up and leaving, thinking: 'The Buddha only praises Sariputra and Maudgalyayana, making them seem great, while belittling us, making us seem insignificant.' This was the first time Devadatta harbored hatred towards the Buddha and the great disciples such as Sariputra and Maudgalyayana.
At that time, Ananda (the Buddha's attendant) was standing behind the Buddha, fanning the Buddha with a fan. The Buddha turned to Ananda and said: 'Have all the Bhikkhus residing in Rajagriha (place name) gather in the lecture hall, and inform me when they have gathered.' Ananda received the instruction and immediately had all the Bhikkhus residing in Rajagriha gather in the lecture hall. After they had gathered, he went to inform the Buddha, saying: 'World Honored One! All the Bhikkhus residing in Rajagriha have gathered in the lecture hall, the Buddha knows the time.' The Buddha then went to the lecture hall with his attendant Ananda.
，于眾僧中敷座處坐，教化諸比丘：「世有五師。何謂為五？一師者，不清凈持戒，自言持戒清凈，是弟子共住故，知師不持戒、不清凈，自言持戒、清凈。『若我等說師實者，或當不喜。若師不喜當云何說？我等蒙師故，得衣服臥具湯藥飲食。師好看我等者，自當覺知。』如是師為弟子覆護持戒，是師亦從弟子求覆護持戒，是世間初師。第二師者，不凈命自言凈命，弟子共住故，知師不凈命自言凈命。『若我等說師實者，或當不喜。若師不喜當云何說？我等蒙師故，得衣服臥具湯藥飲食。師好看我等者，自當覺知。』如是師者為弟子覆護凈命，是師亦從弟子求覆護凈命，是名世間第二師。第三師者，知見不清凈自言知見清凈，弟子共住故，知師知見不清凈自言知見清凈。『若我等說師實者，或當不喜。若師不喜當云何說？我等蒙師故，得衣服臥具湯藥飲食。師好看我等者，自當覺知。』如是師者為弟子覆護知見，是師亦從弟子求覆護知見，是名世間第三師。第四師者，不善記事自言善記事，弟子共住故，知師不善記事自言善記事。『若我說師實者，或當不喜。若師不喜當云何說？我等蒙師故，得衣服臥具湯藥飲食，師好看我等者，自當覺知。』如是師者為弟子覆護善記事，是師亦從弟子求覆護善記事，是名世間第四
【現代漢語翻譯】 現代漢語譯本 （佛陀）在大眾僧侶中鋪設座位坐下，教導各位比丘（bhikkhus，佛教僧侶）說：『世間有五種型別的老師。什麼是這五種呢？第一種老師，自己持戒不清凈，卻自稱持戒清凈，因為弟子們和他一起生活，所以知道老師持戒不清凈，卻仍然自稱持戒清凈。弟子們心想：『如果我們說出老師的實情，或許老師會不高興。如果老師不高興，我們該怎麼辦呢？我們依靠老師，才能得到衣服、臥具、湯藥和食物。老師好好待我們，他自己應當覺察。』這樣的老師為弟子掩蓋持戒不清凈的事實，而老師也向弟子尋求掩蓋持戒不清凈的事實，這是世間第一種老師。 第二種老師，以不清凈的手段謀生，卻自稱以清凈的手段謀生，弟子們和他一起生活，所以知道老師以不清凈的手段謀生，卻仍然自稱以清凈的手段謀生。弟子們心想：『如果我們說出老師的實情，或許老師會不高興。如果老師不高興，我們該怎麼辦呢？我們依靠老師，才能得到衣服、臥具、湯藥和食物。老師好好待我們，他自己應當覺察。』這樣的老師為弟子掩蓋不清凈的謀生手段，而老師也向弟子尋求掩蓋不清凈的謀生手段，這是世間第二種老師。 第三種老師，知見不清凈，卻自稱知見清凈，弟子們和他一起生活，所以知道老師知見不清凈，卻仍然自稱知見清凈。弟子們心想：『如果我們說出老師的實情，或許老師會不高興。如果老師不高興，我們該怎麼辦呢？我們依靠老師，才能得到衣服、臥具、湯藥和食物。老師好好待我們，他自己應當覺察。』這樣的老師為弟子掩蓋知見不清凈的事實，而老師也向弟子尋求掩蓋知見不清凈的事實，這是世間第三種老師。 第四種老師，不善於記憶，卻自稱善於記憶，弟子們和他一起生活，所以知道老師不善於記憶，卻仍然自稱善於記憶。弟子們心想：『如果我們說出老師的實情，或許老師會不高興。如果老師不高興，我們該怎麼辦呢？我們依靠老師，才能得到衣服、臥具、湯藥和食物。老師好好待我們，他自己應當覺察。』這樣的老師為弟子掩蓋不善於記憶的事實，而老師也向弟子尋求掩蓋不善於記憶的事實，這是世間第四種老師。
【English Translation】 English version Seating himself in the assembly of monks, he instructed the bhikkhus (Buddhist monks): 'There are five types of teachers in the world. What are these five? The first type of teacher is one who does not purely uphold the precepts (śīla), yet claims to uphold them purely. Because the disciples live with him, they know that the teacher does not uphold the precepts purely, yet he claims to uphold them purely. The disciples think: 『If we speak the truth about the teacher, perhaps he will be displeased. If the teacher is displeased, what should we do? We rely on the teacher to obtain robes, bedding, medicine, and food. The teacher treats us well; he should realize this himself.』 Such a teacher covers up his impure precept-keeping for the sake of the disciples, and the teacher also seeks the disciples' protection to cover up his impure precept-keeping. This is the first type of teacher in the world. The second type of teacher is one who makes a living by impure means, yet claims to make a living by pure means. Because the disciples live with him, they know that the teacher makes a living by impure means, yet he claims to make a living by pure means. The disciples think: 『If we speak the truth about the teacher, perhaps he will be displeased. If the teacher is displeased, what should we do? We rely on the teacher to obtain robes, bedding, medicine, and food. The teacher treats us well; he should realize this himself.』 Such a teacher covers up his impure means of livelihood for the sake of the disciples, and the teacher also seeks the disciples' protection to cover up his impure means of livelihood. This is the second type of teacher in the world. The third type of teacher is one whose knowledge and views are impure, yet claims that his knowledge and views are pure. Because the disciples live with him, they know that the teacher's knowledge and views are impure, yet he claims that his knowledge and views are pure. The disciples think: 『If we speak the truth about the teacher, perhaps he will be displeased. If the teacher is displeased, what should we do? We rely on the teacher to obtain robes, bedding, medicine, and food. The teacher treats us well; he should realize this himself.』 Such a teacher covers up his impure knowledge and views for the sake of the disciples, and the teacher also seeks the disciples' protection to cover up his impure knowledge and views. This is the third type of teacher in the world. The fourth type of teacher is one who is not good at remembering things, yet claims to be good at remembering things. Because the disciples live with him, they know that the teacher is not good at remembering things, yet he claims to be good at remembering things. The disciples think: 『If we speak the truth about the teacher, perhaps he will be displeased. If the teacher is displeased, what should we do? We rely on the teacher to obtain robes, bedding, medicine, and food. The teacher treats us well; he should realize this himself.』 Such a teacher covers up his poor memory for the sake of the disciples, and the teacher also seeks the disciples' protection to cover up his poor memory. This is the fourth type of teacher in the world.'
師。第五師者，非說清凈法自言說清凈法，弟子共住故，知師非說清凈法自言說清凈法。『若我等說師實者，或當不喜。若師不喜當云何說？我等蒙師故，得衣服臥具湯藥飲食。師好看我等者，自當覺知。』如是師者為弟子覆護說清凈法，是師亦從弟子求覆護說清凈法，是名世間第五師。」
佛言：「如來清凈持戒，亦自言我清凈持戒。諸弟子不覆護如來清凈持戒，如來亦不求諸弟子覆護清凈持戒。如來是凈命，自言我凈命。弟子不覆護如來凈命，如來亦不求諸弟子覆護凈命。如來是知見清凈，自言我知見清凈。諸弟子不覆護如來知見清凈，如來亦不求諸弟子覆護知見清凈。如來是善記事，自言我善記事。諸弟子不覆護如來善記事，如來亦不求諸弟子覆護善記事。如來是說清凈法，自言我說清凈法。諸弟子不覆護如來說清凈法，如來亦不求諸弟子覆護說清凈法。」佛言：「如來實有是法，何不如實說？佛非隨順他，又非弱語人，譬如陶師持壞瓶時不敢疾捉。如來是真實語、了了語、折伏語，若堅固者住，不堅固者去。汝等於如來法語中，宜應忍受。」
佛在王舍城。爾時調達欲破和合僧，受持破僧事，妒心方便故作是念：「我獨不能得破沙門瞿曇和合僧壞轉法輪。」是調達有四同黨弟子：一名俱伽梨、二
【現代漢語翻譯】 現代漢語譯本： 『第五種師父，不是因為說了清凈之法就自稱說了清凈之法，而是因為和弟子們共同生活在一起，（弟子們）知道師父並非說了清凈之法就自稱說了清凈之法。』如果我等說師父的真實情況，或許師父會不高興。如果師父不高興，我們該怎麼辦呢？我們依靠師父，才得到衣服、臥具、湯藥和飲食。師父好好待我們，他自己應當覺知。』這樣的師父為弟子掩蓋過失，（並）說（自己是）清凈之法，這樣的師父也從弟子那裡尋求掩蓋過失，（並）說（自己是）清凈之法，這被稱為世間第五種師父。
佛說：『如來清凈持戒，也自稱我清凈持戒。眾弟子不為如來掩蓋清凈持戒（的事實），如來也不尋求眾弟子掩蓋清凈持戒（的事實）。如來是凈命（Ājīvika，一種古印度的苦行教派），自稱我凈命。弟子不為如來掩蓋凈命（的事實），如來也不尋求眾弟子掩蓋凈命（的事實）。如來是知見清凈，自稱我知見清凈。眾弟子不為如來掩蓋知見清凈（的事實），如來也不尋求眾弟子掩蓋知見清凈（的事實）。如來是善於記事，自稱我善於記事。眾弟子不為如來掩蓋善於記事（的事實），如來也不尋求眾弟子掩蓋善於記事（的事實）。如來是說清凈法，自稱我說清凈法。眾弟子不為如來掩蓋說清凈法（的事實），如來也不尋求眾弟子掩蓋說清凈法（的事實）。』佛說：『如來確實有這些功德，為何不如實說呢？佛不是隨順他人，又不是說話軟弱的人，譬如陶師拿著破損的瓶子時不敢用力抓握。如來是真實語、了了語、折伏語，如果心志堅定的人就留下，不堅定的人就離開。你們對於如來的法語，應該忍受。』
佛在王舍城（Rājagṛha）。當時提婆達多（Devadatta）想要破壞僧團的和合，受持破壞僧團的事，因為嫉妒心而想出方便之法，（他）這樣想：『我獨自不能破壞沙門瞿曇（Śrāmaṇa Gautama）的和合僧團，（也不能）破壞轉法輪。』這提婆達多有四個同黨的弟子：一名俱伽梨（Kokālika），二
【English Translation】 English version: 『The fifth kind of teacher is not one who, because he speaks of pure Dharma, claims to speak of pure Dharma, but because he lives together with his disciples, (the disciples) know that the teacher does not speak of pure Dharma and then claim to speak of pure Dharma. 『If we were to speak the truth about the teacher, perhaps the teacher would be displeased. If the teacher is displeased, what should we do? We rely on the teacher to obtain clothing, bedding, medicine, and food. The teacher treats us well; he should know this himself.』 Such a teacher covers up the faults of his disciples and says (he is) pure Dharma; such a teacher also seeks to have his faults covered up by his disciples and says (he is) pure Dharma; this is called the fifth kind of teacher in the world.』
The Buddha said: 『The Tathagata (Tathāgata, 'Thus Come One', an epithet of the Buddha) is purely virtuous in conduct and also claims that I am purely virtuous in conduct. The disciples do not cover up the Tathagata's pure virtuous conduct, nor does the Tathagata seek the disciples to cover up his pure virtuous conduct. The Tathagata is of pure livelihood (Ājīvika, an ancient Indian ascetic sect) and claims that I am of pure livelihood. The disciples do not cover up the Tathagata's pure livelihood, nor does the Tathagata seek the disciples to cover up his pure livelihood. The Tathagata has pure knowledge and vision and claims that I have pure knowledge and vision. The disciples do not cover up the Tathagata's pure knowledge and vision, nor does the Tathagata seek the disciples to cover up his pure knowledge and vision. The Tathagata is good at remembering things and claims that I am good at remembering things. The disciples do not cover up the Tathagata's good memory, nor does the Tathagata seek the disciples to cover up his good memory. The Tathagata speaks of pure Dharma and claims that I speak of pure Dharma. The disciples do not cover up the Tathagata's speaking of pure Dharma, nor does the Tathagata seek the disciples to cover up his speaking of pure Dharma.』 The Buddha said: 『The Tathagata truly has these virtues; why should he not speak the truth? The Buddha does not conform to others, nor is he a weak speaker, just as a potter does not dare to grasp a broken pot firmly. The Tathagata speaks truthfully, clearly, and decisively; if one is steadfast, one remains; if one is not steadfast, one leaves. You should endure the Tathagata's Dharma.』
The Buddha was in Rājagṛha (Rājagṛha, 'Royal Palace', a city in ancient India). At that time, Devadatta (Devadatta, a cousin of the Buddha who became his rival) wanted to break the harmony of the Sangha (Saṃgha, 'community' in Sanskrit), undertaking the task of destroying the Sangha, devising a means out of jealousy. (He) thought: 『I alone cannot break the harmonious Sangha of Śrāmaṇa Gautama (Śrāmaṇa Gautama, another name for the Buddha), nor can I destroy the turning of the Dharma wheel.』 This Devadatta had four disciples who were his accomplices: one named Kokālika (Kokālika), the second
名乾陀驃、三名迦留羅提舍、四名三聞達多。調達到是四人所，作是言：「我與汝等，當共破沙門瞿曇和合僧壞轉法輪，我等當得如是名聲。破沙門瞿曇和合僧壞轉法輪，我等能破。」彼四人語調達言：「沙門瞿曇諸弟子，有大智慧、大神通力，得天眼、知他心。是人知見我等欲破沙門瞿曇和合僧壞轉法輪，我等云何能破？」調達語四人言：「沙門瞿曇有年少弟子，新入彼法出家不久，我等到是邊用五法誘取，語諸比丘言：『汝盡形壽受著納衣、盡形壽受乞食法、盡形壽受一食法、盡形壽受露地坐法、盡形壽受斷肉法。若比丘受是五法，疾得泥洹。』若有長老上座比丘，多知多識久習梵行得佛法味，當語之言：『佛已老耄年在衰末，自樂閑靜受現法樂，汝所須事我當相與。』我等以如是方便，能破沙門瞿曇和合僧壞轉法輪。」四比丘言：「如是。調達！」調達后時，到諸年少比丘所，以五法誘之，語諸比丘言：「汝盡形壽受著納衣法、盡形壽受乞食法、盡形壽受一食法、盡形壽受露地坐法、盡形壽受斷肉法。汝等行是五法，疾得泥洹。」復語諸長老上座比丘：「佛已老耄年在衰末，自樂閑靜受現法樂，汝所須事我當相與。」
爾時調達，非法說法、法說非法、非律說律、律說非律、非犯說犯、犯說非犯、輕說重
【現代漢語翻譯】 現代漢語譯本： 名叫乾陀驃（Gandhapya）、迦留羅提舍（Karulatisya）、三聞達多（Samundadatta）的四個人。提婆達多（Devadatta）對這四個人說：『我與你們，應當共同破壞沙門瞿曇（Samana Gautama）的和合僧團，破壞他所轉的法輪，我們就能得到這樣的名聲——破壞沙門瞿曇的和合僧團，破壞他所轉的法輪，我們能夠破壞。』那四個人對提婆達多說：『沙門瞿曇的弟子們，有大智慧、大神通力，得到天眼，能知他人心。這些人知道我們想要破壞沙門瞿曇的和合僧團，破壞他所轉的法輪，我們怎麼能夠破壞呢？』提婆達多對四個人說：『沙門瞿曇有年輕的弟子，新加入他的教法出家不久，我們到他們那裡用五種方法引誘他們，告訴那些比丘們說：『你們終身穿著糞掃衣、終身行乞食法、終身受持一食法、終身受持露地而坐法、終身受持斷肉法。如果比丘受持這五種法，就能快速得到涅槃（Nirvana）。』如果有年長的上座比丘，多知多識，長期修習梵行，得到佛法的滋味，就告訴他們說：『佛陀（Buddha）已經年老體衰，喜歡閑靜，享受現世的快樂，你們所需要的事情我當幫助你們。』我們用這樣的方便，能夠破壞沙門瞿曇的和合僧團，破壞他所轉的法輪。』那四個比丘說：『好的，提婆達多！』提婆達多後來，到那些年輕比丘那裡，用五種法引誘他們，告訴那些比丘們說：『你們終身受持穿著糞掃衣法、終身受持乞食法、終身受持一食法、終身受持露地而坐法、終身受持斷肉法。你們修行這五種法，就能快速得到涅槃。』又告訴那些年長的上座比丘：『佛陀已經年老體衰，喜歡閑靜，享受現世的快樂，你們所需要的事情我當幫助你們。』 那時提婆達多，把不是佛法（Dharma）的說成是佛法，把佛法說成不是佛法，把不是戒律（Vinaya）的說成是戒律，把戒律說成不是戒律，把不是犯戒（Apatti）的說成是犯戒，把犯戒的說成不是犯戒，把輕罪說成重罪。
【English Translation】 English version: There were four men named Gandhapya (name of a person), Karulatisya (name of a person), and Samundadatta (name of a person). Devadatta (name of a person) said to these four: 'I and you should together break the harmony of the Sangha (community) of Samana Gautama (another name of Buddha), and destroy the turning of his Dharma wheel (teaching), so that we may gain such a reputation—that we can break the harmony of the Sangha of Samana Gautama and destroy the turning of his Dharma wheel.' The four men said to Devadatta: 'The disciples of Samana Gautama have great wisdom and great supernatural powers; they have attained the divine eye and know the minds of others. These people know that we want to break the harmony of the Sangha of Samana Gautama and destroy the turning of his Dharma wheel; how can we break it?' Devadatta said to the four men: 'Samana Gautama has young disciples who have newly joined his Dharma and have not been ordained for long. We will go to them and entice them with five practices, telling those Bhikkhus (monks): 'For the rest of your lives, you should wear robes made of rags, for the rest of your lives, you should practice the alms-begging practice, for the rest of your lives, you should practice the one-meal-a-day practice, for the rest of your lives, you should practice sitting in the open air, for the rest of your lives, you should practice abstaining from meat. If a Bhikkhu practices these five practices, he will quickly attain Nirvana (liberation).' If there are elder, senior Bhikkhus who are knowledgeable, learned, and have long practiced the Brahma-faring (holy life) and have tasted the flavor of the Buddha's Dharma, tell them: 'The Buddha (title of the enlightened one) is old and frail, and enjoys solitude and the pleasure of the present Dharma; I will help you with whatever you need.' With such means, we can break the harmony of the Sangha of Samana Gautama and destroy the turning of his Dharma wheel.' The four Bhikkhus said: 'Yes, Devadatta!' Later, Devadatta went to those young Bhikkhus and enticed them with the five practices, telling those Bhikkhus: 'For the rest of your lives, you should practice wearing robes made of rags, for the rest of your lives, you should practice the alms-begging practice, for the rest of your lives, you should practice the one-meal-a-day practice, for the rest of your lives, you should practice sitting in the open air, for the rest of your lives, you should practice abstaining from meat. If you practice these five practices, you will quickly attain Nirvana.' He also told those elder, senior Bhikkhus: 'The Buddha is old and frail, and enjoys solitude and the pleasure of the present Dharma; I will help you with whatever you need.' At that time, Devadatta spoke of what was not Dharma (teachings) as Dharma, and Dharma as not Dharma; he spoke of what was not Vinaya (discipline) as Vinaya, and Vinaya as not Vinaya; he spoke of what was not an offense (Apatti) as an offense, and an offense as not an offense; he spoke of a minor offense as a major offense.
、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、非教說教、教說非教。時諸比丘，見調達欲破和合僧壞轉法輪已，往詣佛所頭面禮佛足卻坐一面白佛言：「世尊！是調達今欲破和合僧，受持破僧因緣事，是人非法說法、法說非法、非律說律、律說非律、非犯說犯、犯說非犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、非教說教、教說非教。」佛語諸比丘：「汝等當訶調達令舍是破僧因緣事。」是諸比丘受佛語已，到調達所言：「汝莫求破和合僧，莫受持破僧事，當與僧和合。與僧和合者歡喜無諍，一心一學如水乳合，得安樂住。汝當舍是破僧因緣事。」時調達不捨是事。爾時調達四伴黨訶諸比丘言：「汝等莫說調達是事。何以故？是人說法說律，是人所說是我等意；是知說非不知說，是人所說皆是我等所欲樂忍。」如是諸比丘再三諫調達，不能令舍惡邪，便從座起往詣佛所，頭面禮足一面座已白佛言：「世尊！我等已約敕，調達不捨惡邪。有四伴黨復作是言：『汝等莫說調達是事。何以故？是人說法說律，是人所說皆我等意；是知說非不知說，是人所說皆是我等所欲樂忍。』諸比丘再三約敕，不捨是事。」爾時佛作是念：「如
調達癡人及四伴黨，或能破我和合僧壞轉法輪，我當自約敕調達令舍是事。」佛作是念已，即自約敕調達：「汝莫求破和合僧，莫受持破僧因緣事，汝當與僧和合。與僧和合者歡喜無諍，一心一學如水乳合，得安樂住。汝莫非法說法、法說非法、非律說律、律說非律、非犯說犯、犯說非犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、非教說教教說非教，汝當舍是破僧因緣事。」爾時調達聞佛口教，暫舍是事。
佛在王舍城，爾時阿阇世太子、所有大臣將帥，信敬調達，是諸人民為助調達比丘作供養，前食后食怛缽那。諸有年少比丘出家不久者，調達以大缽、小缽、大小鍵镃、衣鉤、禪鎮、繩帶、匙匕、缽支、扇蓋、革屣，隨比丘所須物，皆用誑誘。調達自共百比丘、或二百、三百、四百、五百比丘恭敬圍繞，入王舍城別受好供養，前食后食怛缽那。諸有上座長老比丘，得佛法味久修梵行，是諸比丘入城乞食，得宿冷飯或不得、或得臭麨或不得，如是粗食或飽不飽。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣訶責：「云何名比丘，自共百人、二百、三百、四百、五百比丘恭敬圍繞，別受供養前食后食怛缽那。諸有上座長老比丘，得佛法味久修梵行，是
【現代漢語翻譯】 現代漢語譯本：提婆達多（調達，意為天授）這個愚人和他的四個同黨，或許會破壞我和合僧團，破壞正法輪的運轉。我應當親自約束提婆達多，讓他放棄這些事情。』佛陀這樣想后，就親自告誡提婆達多：『你不要試圖破壞和合僧團，不要接受和秉持破壞僧團的因緣之事，你應該與僧團和合。與僧團和合就能歡喜無諍，一心一意如同水乳交融，得到安樂的住處。你不要將非法說成是法，將法說成非法；將非律說成是律，將律說成非律；將非犯說成是犯，將犯說成非犯；將輕罪說成重罪，將重罪說成輕罪；將有殘缺的說成無殘缺，將無殘缺的說成有殘缺；將常行的法說成非常行的法，將非常行的法說成常行的法；將非佛教義說成佛教義，將佛教義說成非佛教義。你應該放棄這些破壞僧團因緣的事情。』當時，提婆達多聽到佛陀的教誨，暫時放棄了這些事情。 佛陀在王舍城時，阿阇世（Ajatasattu，未生怨）太子以及他的大臣將領，都信敬提婆達多。這些人爲了幫助提婆達多比丘，為他提供供養，包括前食、后食和怛缽那（Tapana，飲料）。那些出家不久的年輕比丘，提婆達多用大缽、小缽、大小鑰匙、衣鉤、禪鎮、繩帶、匙子、缽支（缽架）、扇子、革屣（鞋子）等比丘所需的物品來引誘他們。提婆達多自己與一百、或二百、三百、四百、五百比丘一起，受到恭敬圍繞，進入王舍城接受特別好的供養，包括前食、后食和怛缽那。那些年長的上座比丘，已經領悟佛法真味，長期修行梵行，這些比丘進入城中乞食，得到的是隔夜的冷飯，或者得不到；或者得到的是發臭的炒麵，或者得不到，這樣粗糙的食物，有時能吃飽，有時吃不飽。這些比丘中，有些是少欲知足，奉行頭陀行（苦行）的人，聽到這些事情心裡不高興，用各種理由呵斥：『怎麼能叫比丘呢，自己與一百人、二百人、三百人、四百人、五百人比丘一起，受到恭敬圍繞，接受特別的供養，包括前食、后食和怛缽那。那些年長的上座比丘，已經領悟佛法真味，長期修行梵行，卻只能得到粗糙的食物。』
【English Translation】 English version: 'Devadatta (meaning 'God-given'), that foolish man, along with his four companions, might break my harmonious Sangha (community of monks), and disrupt the turning of the Dharma wheel (the teachings of the Buddha). I should personally restrain Devadatta and make him abandon these things.' Having thought this, the Buddha personally admonished Devadatta: 'You must not seek to break the harmonious Sangha, do not accept and uphold the causes and conditions for breaking the Sangha, you should be in harmony with the Sangha. Being in harmony with the Sangha brings joy and no contention, being of one mind like milk and water blended together, attaining a peaceful dwelling. You must not say what is not Dharma is Dharma, and what is Dharma is not Dharma; say what is not Vinaya (monastic rules) is Vinaya, and what is Vinaya is not Vinaya; say what is not an offense is an offense, and what is an offense is not an offense; say what is a minor offense is a major offense, and what is a major offense is a minor offense; say what is with defilements is without defilements, and what is without defilements is with defilements; say what is the usual practice is not the usual practice, and what is not the usual practice is the usual practice; say what is not the Buddha's teaching is the Buddha's teaching, and what is the Buddha's teaching is not the Buddha's teaching. You should abandon these causes and conditions for breaking the Sangha.' At that time, Devadatta, hearing the Buddha's teachings, temporarily abandoned these things. When the Buddha was in Rajagriha (Wang舍城), Prince Ajatasattu (阿阇世, meaning 'unborn enemy') and all his ministers and generals had faith and reverence for Devadatta. These people made offerings to support the Bhikshu (monk) Devadatta, including morning meals, evening meals, and Tapana (怛缽那, drinks). Those young Bhikshus who had recently renounced the world, Devadatta would entice with large bowls, small bowls, large and small keys, robe hooks, meditation cushions, ropes, spoons, bowl stands (缽支), fans, and leather sandals (革屣), whatever the Bhikshus needed. Devadatta himself, together with one hundred, or two hundred, three hundred, four hundred, five hundred Bhikshus, respectfully surrounded, entered Rajagriha to receive particularly good offerings, including morning meals, evening meals, and Tapana. Those elder Bhikshus who had attained the taste of the Buddha's Dharma and had long cultivated pure conduct, these Bhikshus entered the city to beg for food, and received leftover cold rice, or did not receive any; or received rancid roasted flour, or did not receive any, such coarse food, sometimes they were full, sometimes they were not full. Among these Bhikshus, some were of few desires, content, and practiced Dhuta (頭陀行, ascetic practices), hearing these things they were displeased, and for various reasons rebuked: 'How can one be called a Bhikshu, himself together with one hundred, two hundred, three hundred, four hundred, five hundred Bhikshus, respectfully surrounded, receiving special offerings, including morning meals, evening meals, and Tapana. Those elder Bhikshus who have attained the taste of the Buddha's Dharma and have long cultivated pure conduct, can only receive coarse food.'
諸比丘入城乞食，得宿冷飯或不得、或得臭麨或不得、如是粗食或飽不飽？」種種因緣訶已，向佛廣說。佛以是事集比丘僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責：「云何名比丘，自共百人、二百、三百、四百、五百比丘恭敬圍繞，別受供養前食后食怛缽那。諸上座長老比丘，得佛法味久修梵行，是諸比丘入城乞食，得宿冷飯或不得、或得臭麨或不得、如是粗食或飽不飽？」種種因緣訶已，語諸比丘：「從今以二利因緣故遮別眾食，聽三人共食：一利者守護檀越，以憐愍故；二利者破諸惡欲比丘力勢故，莫令惡欲人別作眾別作法與僧共諍。」
佛在王舍城耆阇崛山上，欽婆羅夜叉石窟中住，早起著衣持缽入王舍城乞食。食后還耆阇崛山，入欽婆羅夜叉石窟中坐禪。爾時調達勤作方便欲害佛，即雇四惡健人，往上耆阇崛山，共持大石，到欽婆羅夜叉石窟上，待佛經行時。佛晡時從石窟出，在石窟前陰中經行。時四惡人共調達，推石欲擲佛上。爾時欽婆羅夜叉深敬唸佛，見已以兩手接石擲著余處，有碎石迸來向佛。佛欲令眾生生厭畏心及示諸業不失果報，以是因緣故入定，于經行頭沒、現於東方，碎石隨去，南西北方亦復如是。佛爾時沒大海水中，碎石亦隨。佛復入須彌山中，
【現代漢語翻譯】 現代漢語譯本：眾比丘進入城中乞食，有時得到隔夜的冷飯，有時得不到；有時得到發臭的炒麵，有時得不到。像這樣粗糙的食物，有時能吃飽，有時吃不飽嗎？』佛陀用種種因緣責備了他們，然後比丘們向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘僧眾，明知故問：『你們真的做了這件事嗎？』比丘們回答說：『確實做了，世尊！』佛陀用種種因緣責備他們：『怎麼能稱作比丘，自己被一百、二百、三百、四百、五百比丘恭敬圍繞，單獨接受供養，享用前食后食（怛缽那，指飲料或點心）。那些年長的上座比丘，已經領悟佛法真味，長期修行梵行，而這些比丘進入城中乞食，有時得到隔夜的冷飯，有時得不到；有時得到發臭的炒麵，有時得不到。像這樣粗糙的食物，有時能吃飽，有時吃不飽？』佛陀用種種因緣責備之後，告訴眾比丘：『從今以後，爲了兩個利益的原因，禁止單獨聚餐，允許三人一起用餐：第一個利益是守護施主（檀越，dànyuè），因為憐憫的緣故；第二個利益是破除那些心懷惡欲的比丘的勢力，不要讓心懷惡欲的人單獨結成團體，另立規矩，與僧團發生爭執。』 佛陀住在王舍城（Wángshěchéng）的耆阇崛山（Qíshéjuéshān）上，欽婆羅夜叉（Qīnpóluóyèchā）的石窟中。早上起來穿好衣服，拿著缽進入王舍城乞食。吃完飯後回到耆阇崛山，進入欽婆羅夜叉的石窟中坐禪。當時提婆達多（Tiáodáduō）努力設法想要加害佛陀，就雇了四個兇惡的壯士，前往耆阇崛山，一起拿著大石頭，到欽婆羅夜叉的石窟上面，等待佛陀經行的時候。佛陀傍晚從石窟出來，在石窟前的陰涼處經行。當時四個惡人和提婆達多一起，推動石頭想要砸向佛陀。當時欽婆羅夜叉深深地敬唸佛陀，看到這種情況，用兩手接住石頭，扔到別的地方，有一些碎石飛濺過來，射向佛陀。佛陀爲了讓眾生生起厭惡畏懼之心，以及顯示諸業不會失去果報，因為這個因緣進入禪定，在經行的地方消失，出現在東方，碎石也跟隨著過去，南方、西方、北方也是這樣。佛陀當時消失在大海水中，碎石也跟隨著過去。佛陀又進入須彌山（Xūmíshān）中。
【English Translation】 English version: The monks entered the city to beg for food, sometimes getting leftover cold rice, sometimes not; sometimes getting rancid roasted barley flour, sometimes not. Was such coarse food sometimes enough to fill them, sometimes not?』 After rebuking them for various reasons, the monks told the Buddha about this in detail. The Buddha gathered the monastic community because of this matter, knowingly asking: 『Did you really do this?』 The monks replied: 『Indeed, World Honored One!』 The Buddha rebuked them for various reasons: 『How can you be called monks, being respectfully surrounded by one hundred, two hundred, three hundred, four hundred, five hundred monks, separately receiving offerings, enjoying pre-meal and post-meal refreshments (怛缽那, refers to drinks or snacks). Those senior elder monks, who have realized the true taste of the Dharma and have long practiced pure conduct, while these monks enter the city to beg for food, sometimes getting leftover cold rice, sometimes not; sometimes getting rancid roasted barley flour, sometimes not. Is such coarse food sometimes enough to fill them, sometimes not?』 After rebuking them for various reasons, the Buddha told the monks: 『From now on, for the sake of two benefits, I forbid separate group meals, allowing three people to eat together: the first benefit is to protect the donors (檀越, Dānyuè), out of compassion; the second benefit is to break the power of those monks with evil desires, lest those with evil desires form separate groups, establish separate rules, and quarrel with the Sangha.』 The Buddha was staying on Mount Gṛdhrakūṭa (Qíshéjuéshān) in Rājagṛha (Wángshěchéng), in the stone cave of Yaksha Kimpala (Qīnpóluóyèchā). He arose early, put on his robes, and entered Rājagṛha with his bowl to beg for food. After the meal, he returned to Mount Gṛdhrakūṭa and entered the stone cave of Yaksha Kimpala to meditate. At that time, Devadatta (Tiáodáduō) diligently tried to harm the Buddha, so he hired four fierce strong men to go to Mount Gṛdhrakūṭa, together carrying a large stone to the top of the stone cave of Yaksha Kimpala, waiting for the Buddha to walk. The Buddha came out of the cave in the evening and walked in the shade in front of the cave. At that time, the four evil men and Devadatta together pushed the stone, wanting to throw it at the Buddha. At that time, Yaksha Kimpala deeply revered the Buddha, and seeing this situation, he caught the stone with both hands and threw it elsewhere, and some gravel splashed and shot towards the Buddha. The Buddha, in order to make sentient beings generate aversion and fear, and to show that the fruits of all actions are not lost, entered into samādhi because of this cause, disappeared from the place of walking, appeared in the east, and the gravel followed. The south, west, and north were also the same. The Buddha then disappeared into the great ocean, and the gravel also followed. The Buddha then entered Mount Sumeru (Xūmíshān).
石亦隨逐。到四天王上，石亦隨逐。佛從四天王上至忉利天、炎摩天、兜率陀天、化樂天、他化自在天，復至梵眾天梵輔天、大梵天、少光天、無量光天、光曜天、少凈天、無量凈天、遍凈天、阿那婆訶天、福德天、廣果天、不熱天、喜見天、樂見天、阿迦尼吒天，石亦隨逐。爾時世尊攝神足力還經行頭立，石墮佛足上，傷足上血出，深生苦惱。佛以精進力遮是苦已，而說偈言：
「非空非海中， 非入山石間； 非天上地中， 可遮業報處。 非空非海中， 非入山石間， 非天上地中， 得免宿惡殃。」
爾時調達及四惡健人初作逆罪，佛即仰看，四人怖走，似如人捕。佛喚四人：「來！為汝說法。」尋還佛所，頭面禮足在一面坐，佛種種說法示教利喜，示教利喜已語言：「汝去！莫從來道。」調達即瞋，更雇八人教往殺是四人。佛見八人語言：「汝來！為汝說法。」八人即詣佛所，頭面禮足於一面坐，佛種種說法示教利喜，示教利喜已語言：「童子汝去！莫從來道。」爾時調達復遣十六人慾殺八人，語言：「汝往殺是八人，斷口舌故。」佛遙見十六人語言：「年少汝來！為汝說法。」即詣佛所頭面禮足卻坐一面，佛種種因緣說法示教利喜。示教利喜已語言：「汝去！莫從來道。」調達復
【現代漢語翻譯】 現代漢語譯本： 石頭也跟隨他。到達四天王（四大天王所居住的天界）之上，石頭也跟隨他。佛從四天王之上到達忉利天（三十三天）、炎摩天（夜摩天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（他化自在天），又到達梵眾天、梵輔天、大梵天、少光天、無量光天、光曜天、少凈天、無量凈天、遍凈天、阿那婆訶天（無雲天）、福德天、廣果天、不熱天、喜見天、樂見天、阿迦尼吒天（色究竟天），石頭也跟隨他。當時世尊收回神足之力，恢復到頭朝下站立的姿勢，石頭掉落在佛的腳上，傷了腳，流出血，深感痛苦。佛用精進的力量抑制住這種痛苦，然後說了偈語： 『不在空中，不在海中，不在山石之間；不在天上，不在地下，可以遮擋業報之處。 不在空中，不在海中，不在山石之間，不在天上，不在地下，可以避免前世的罪惡報應。』 當時提婆達多（佛陀的堂兄弟，後背叛佛陀）和四個兇惡的健壯之人初次犯下逆罪，佛陀立即抬頭看他們，四個人害怕地逃走了，好像被人追捕一樣。佛陀呼喚四個人：『來！我為你們說法。』他們隨即回到佛陀那裡，頭面頂禮佛足，在一旁坐下，佛陀用種種方法說法，開示教導，使他們歡喜。開示教導，使他們歡喜之後，佛陀說：『你們去吧！不要從這條路回來了。』提婆達多隨即嗔怒，又僱傭了八個人，教唆他們去殺這四個人。佛陀看見這八個人，說：『你們來！我為你們說法。』八個人隨即來到佛陀那裡，頭面頂禮佛足，在一旁坐下，佛陀用種種方法說法，開示教導，使他們歡喜。開示教導，使他們歡喜之後，佛陀說：『孩子們，你們去吧！不要從這條路回來了。』當時提婆達多又派遣了十六個人，想要殺那八個人，說：『你們去殺了這八個人，讓他們斷絕口舌。』佛陀遠遠地看見這十六個人，說：『年輕人，你們來！我為你們說法。』他們隨即來到佛陀那裡，頭面頂禮佛足，退到一旁坐下，佛陀用種種因緣說法，開示教導，使他們歡喜。開示教導，使他們歡喜之後，佛陀說：『你們去吧！不要從這條路回來了。』提婆達多又
【English Translation】 English version: The stone also followed. Reaching the realm of the Four Heavenly Kings (Cāturmahārājakāyikas, the heaven where the Four Heavenly Kings reside), the stone also followed. The Buddha ascended from the Four Heavenly Kings to Trāyastriṃśa (Heaven of the Thirty-three), Yāmadeva (Heaven of Yama), Tuṣita (Contentment Heaven), Nirmāṇarati (Heaven of Enjoying Transformations), Paranirmita-vaśavartin (Heaven of Controlling Others' Creations), and further to Brahmakāyika, Brahmapurohita, Mahābrahmā, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Anabhraka, Puṇyaprasava, Bṛhatphala, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha (the highest of the form realm heavens), the stone also followed. At that time, the World-Honored One retracted his supernatural powers and returned to standing on his head, the stone fell upon the Buddha's foot, injuring the foot and causing blood to flow, resulting in deep suffering. The Buddha suppressed this suffering with the power of diligence and then spoke a verse: 'Not in the sky, not in the sea, not between mountains and rocks; not in heaven, not on earth, is there a place to escape the retribution of karma. Not in the sky, not in the sea, not between mountains and rocks, not in heaven, not on earth, can one avoid the evil consequences of past deeds.' At that time, Devadatta (Buddha's cousin who later betrayed him) and four wicked strong men committed their first act of rebellion. The Buddha immediately looked up at them, and the four men fled in fear, as if being chased. The Buddha called out to the four men: 'Come! I will preach the Dharma for you.' They immediately returned to the Buddha, prostrated themselves at his feet, and sat to one side. The Buddha preached the Dharma in various ways, instructing, teaching, and delighting them. After instructing, teaching, and delighting them, the Buddha said: 'Go! Do not return by this road.' Devadatta then became angry and hired eight more men, instructing them to kill the four men. The Buddha saw the eight men and said: 'Come! I will preach the Dharma for you.' The eight men immediately came to the Buddha, prostrated themselves at his feet, and sat to one side. The Buddha preached the Dharma in various ways, instructing, teaching, and delighting them. After instructing, teaching, and delighting them, the Buddha said: 'Children, go! Do not return by this road.' At that time, Devadatta again sent sixteen men, wanting to kill the eight men, saying: 'Go and kill these eight men, cut off their tongues.' The Buddha saw the sixteen men from afar and said: 'Young men, come! I will preach the Dharma for you.' They immediately came to the Buddha, prostrated themselves at his feet, and sat to one side. The Buddha preached the Dharma using various causes and conditions, instructing, teaching, and delighting them. After instructing, teaching, and delighting them, the Buddha said: 'Go! Do not return by this road.' Devadatta again
遣三十二人語言：「汝往殺是十六人，轉滅口舌故。」佛遙見三十二人語言：「年少汝來！為汝說法。」尋詣佛所頭面禮足卻坐一面，佛種種因緣說法示教利喜。示教利喜已語言：「隨汝意去。」爾時諸比丘繞石窟四邊，有立者、坐者，恐調達害佛。佛見諸比丘，知而故問阿難：「諸比丘！何故石窟四邊立坐住，何所待？」答言：「世尊！調達欲害佛，是故諸比丘繞石窟四邊立坐住待，愿令調達不來害佛。」佛語阿難：「若調達能害佛命，無有是處。若佛為他因緣死，亦無是處。」爾時佛語阿難：「汝將從行比丘，入王舍城巷陌市肆多人住處唱言：『調達所作事，若身作口作，莫謂是佛事法事僧事。此是調達及弟子所作事。』」阿難受教，即將從行比丘詣王舍城，巷陌市肆多人住處唱言：「調達身作口作事，莫謂是佛事法事僧事，此調達及弟子所作事。」如是唱已，阿阇世太子內宮大官，聞是語作是念：「沙門瞿曇妒瞋調達故，令作是唱：『是上人調達，身口可作惡邪。』」調達亦聞沙門瞿曇遣人入王舍城巷陌市肆多人住處唱言：「調達身作口作事，莫謂是佛事法事僧事，此是調達及弟子事。」聞已倍增瞋恨向佛，即往阿阇世太子所言：「汝殺父，我殺佛。汝于摩竭國作王，我當作佛。此摩竭國便有新王新佛，不亦快
【現代漢語翻譯】 現代漢語譯本 佛陀派遣三十二個人，對他們說：『你們去殺了那十六個人，以徹底消除他們的口舌。』佛陀遠遠地看見這三十二個人，便說：『年輕人，你們過來！我為你們說法。』他們隨即來到佛陀處，頂禮佛足，然後在一旁坐下。佛陀以種種因緣為他們說法，開示教導，使他們歡喜。在開示教導並使他們歡喜之後，佛陀說：『隨你們的意願離去吧。』 當時，眾比丘圍繞在石窟四周，有的站著，有的坐著，擔心提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）加害佛陀。佛陀看見這些比丘，明知其故而故意問阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）：『諸位比丘為何在石窟四周站立或坐著，在等待什麼呢？』阿難回答說：『世尊！提婆達多想要加害佛陀，因此這些比丘圍繞在石窟四周站立或坐著等待，希望提婆達多不要來加害佛陀。』佛陀告訴阿難：『如果提婆達多能夠加害佛陀的性命，這是不可能的。如果佛陀因為其他因緣而死，這也是不可能的。』 當時，佛陀告訴阿難：『你帶領隨行的比丘，進入王舍城（Rajagrha，古印度摩揭陀國的首都）的街巷、市場、人多的地方，宣告說：『提婆達多所做的事情，無論是身所做還是口所說，都不要認為是佛陀的事、佛法的事、僧團的事。這些是提婆達多及其弟子所做的事情。』』阿難接受教誨，便帶領隨行的比丘前往王舍城，在街巷、市場、人多的地方宣告說：『提婆達多身所做、口所說的事情，都不要認為是佛陀的事、佛法的事、僧團的事，這些是提婆達多及其弟子所做的事情。』 這樣宣告之後，阿阇世（Ajatasattu，摩揭陀國頻婆娑羅王的兒子，后篡位）太子內宮的大臣，聽到這些話後心想：『沙門瞿曇（釋迦牟尼佛的稱號）因為嫉妒憎恨提婆達多，所以讓人這樣宣告：『那位上人提婆達多，身口可能會作惡事。』』提婆達多也聽到沙門瞿曇派人進入王舍城的街巷、市場、人多的地方宣告說：『提婆達多身所做、口所說的事情，都不要認為是佛陀的事、佛法的事、僧團的事，這些是提婆達多及其弟子的事。』聽了之後，更加增添了對佛陀的瞋恨，於是前往阿阇世太子處說：『你殺了你的父親，我殺了佛陀。你在摩揭陀國作國王，我來作佛陀。這樣摩揭陀國便有了新的國王、新的佛陀，豈不快哉！』
【English Translation】 English version The Buddha sent thirty-two people, saying to them, 'Go and kill those sixteen people, so as to completely eliminate their tongues.' The Buddha saw these thirty-two people from afar and said, 'Young men, come here! I will preach the Dharma for you.' They immediately went to the Buddha, prostrated themselves at his feet, and sat down to one side. The Buddha preached the Dharma to them with various causes and conditions, instructing and delighting them. After instructing and delighting them, the Buddha said, 'Depart as you wish.' At that time, the Bhikkhus (monks) were surrounding the stone cave, some standing, some sitting, fearing that Devadatta (the Buddha's cousin who later betrayed him) would harm the Buddha. The Buddha saw these Bhikkhus, and knowing the reason, deliberately asked Ananda (one of the Buddha's ten great disciples, known for his strong memory), 'Why are the Bhikkhus standing or sitting around the stone cave, waiting for what?' Ananda replied, 'World Honored One! Devadatta wants to harm the Buddha, so these Bhikkhus are surrounding the stone cave, standing or sitting and waiting, hoping that Devadatta will not come to harm the Buddha.' The Buddha told Ananda, 'If Devadatta can harm the Buddha's life, it is impossible. If the Buddha dies because of other causes and conditions, it is also impossible.' At that time, the Buddha told Ananda, 'You lead the Bhikkhus who are following you, enter the streets, markets, and places where many people live in Rajagrha (the capital of the ancient Indian kingdom of Magadha), and proclaim, 'The things that Devadatta has done, whether done by body or spoken by mouth, do not consider them to be the affairs of the Buddha, the Dharma, or the Sangha (monastic community). These are the things done by Devadatta and his disciples.'' Ananda received the teaching and led the Bhikkhus who were following him to Rajagrha, proclaiming in the streets, markets, and places where many people live, 'The things that Devadatta has done by body or spoken by mouth, do not consider them to be the affairs of the Buddha, the Dharma, or the Sangha, these are the things done by Devadatta and his disciples.' After this proclamation, the ministers of Prince Ajatasattu's (son of King Bimbisara of Magadha, who later usurped the throne) inner palace, hearing these words, thought, 'The Shramana Gautama (title of Shakyamuni Buddha) is jealous and hateful of Devadatta, so he has people proclaim, 'That superior man Devadatta, his body and mouth may do evil deeds.'' Devadatta also heard that Shramana Gautama had sent people into the streets, markets, and places where many people live in Rajagrha to proclaim, 'The things that Devadatta has done by body or spoken by mouth, do not consider them to be the affairs of the Buddha, the Dharma, or the Sangha, these are the things done by Devadatta and his disciples.' After hearing this, his hatred towards the Buddha increased even more, so he went to Prince Ajatasattu and said, 'You kill your father, and I will kill the Buddha. You will be the king in Magadha, and I will be the Buddha. Then the kingdom of Magadha will have a new king and a new Buddha, wouldn't that be wonderful!'
乎！」阿阇世太子聞是語，喜深入其心，受調達語。
有時瓶沙王，駕駃馬車入林園中游戲。爾時太子，持利劍于巷頭待。爾時王晝日于園中伎樂自娛，向暮還宮王來轉近，即以頻遲羅劍遙用擲王。馬車速疾故，得免斯難。太子以不害王故，即便走逃。眾官尋時圍繞收捕，將詣王所。王問太子言：「汝欲作何等？」答言：「欲奪王命。」問言：「用誰語耶？」答言：「用上人調達語。」爾時大臣有言：「一切沙門釋子皆應打殺。」有言：「一切沙門釋子有何等罪？應殺調達及其弟子。」有言：「調達弟子有何等罪？但殺調達。」有言：「何以殺諸沙門釋子？何以殺調達弟子？何以殺調達？大王善好賢柔，應死者放，云何殺諸沙門出家人耶？我等何不以此事白王，隨王教治事亦成斷，何煩我等自用力耶？」王還宮已，因此事故於治處坐，大臣官屬皆來朝覲，於一面立。王言：「昨所起事，當云何斷？」答言：「大臣有言：『一切沙門釋子皆應打殺。』有言：『一切沙門釋子有何等罪？應殺調達及其弟子。』有言：『調達弟子有何等罪？但殺調達。』有言：『何以殺諸沙門釋子？何以殺調達弟子？何以殺調達？大王善好賢柔，應死者放，云何殺諸沙門出家人也？我等何不以此事白王，隨王教治事亦成斷，何煩我等自
【現代漢語翻譯】 現代漢語譯本：『呼！』阿阇世太子（Ajatasattu，未生怨，頻婆娑羅王之子）聽到這些話，喜悅深入內心，接受了提婆達多（Devadatta，釋迦牟尼佛的堂兄弟）的教唆。
有時，頻婆娑羅王（Bimbisara，阿阇世的父親，摩揭陀國王）駕著快速的馬車在林園中游玩。當時，太子拿著鋒利的劍在巷口等待。那時，國王白天在園中享受歌舞音樂，傍晚返回宮殿，國王的車駕越來越近時，太子就用頻遲羅劍（一種劍名）遠遠地投向國王。由於馬車速度很快，國王才得以倖免於難。太子因為沒有殺死國王，就立即逃跑。眾官立即四處搜尋抓捕，將他帶到國王那裡。國王問太子說：『你想做什麼？』太子回答說：『我想奪取你的性命。』國王問：『是誰指使你的？』太子回答說：『是上人提婆達多指使我的。』當時，大臣們有的說：『應該把所有的沙門釋子（Sramana Sakyaputra，釋迦牟尼佛的弟子）都打死。』有的說：『所有的沙門釋子有什麼罪？應該殺死提婆達多和他的弟子。』有的說：『提婆達多的弟子有什麼罪？只應該殺死提婆達多。』有的說：『為什麼要殺所有的沙門釋子？為什麼要殺提婆達多的弟子？為什麼要殺提婆達多？大王您善良仁慈，應該釋放那些該死的人，怎麼能殺害所有的沙門出家人呢？我們為什麼不把這件事稟告大王，聽從大王的指示來處理，事情自然會得到解決，何必我們自己費力呢？』國王回到宮殿後，因為這件事在處理政務的地方坐下，大臣官屬都來朝見，站在一旁。國王說：『昨天發生的事情，應當如何判決？』大臣們回答說：『大臣們有的說：『應該把所有的沙門釋子都打死。』有的說：『所有的沙門釋子有什麼罪？應該殺死提婆達多和他的弟子。』有的說：『提婆達多的弟子有什麼罪？只應該殺死提婆達多。』有的說：『為什麼要殺所有的沙門釋子？為什麼要殺提婆達多的弟子？為什麼要殺提婆達多？大王您善良仁慈，應該釋放那些該死的人，怎麼能殺害所有的沙門出家人呢？我們為什麼不把這件事稟告大王，聽從大王的指示來處理，事情自然會得到解決，何必我們自己費力呢？』
【English Translation】 English version: 『Alas!』 Prince Ajatasattu (Ajatasattu, meaning 'unborn enemy', son of King Bimbisara) heard these words, and joy deeply entered his heart, accepting the words of Devadatta (Devadatta, cousin of Shakyamuni Buddha).
Sometimes, King Bimbisara (Bimbisara, father of Ajatasattu, King of Magadha) drove a swift chariot into the forest garden for amusement. At that time, the prince held a sharp sword, waiting at the head of the alley. Then, the king enjoyed music and dance in the garden during the day, and as he returned to the palace in the evening, the prince threw the 'Pinchira' sword (a type of sword) at the king from afar. Because the chariot was fast, he was able to avoid this disaster. Since the prince did not harm the king, he immediately fled. The officials immediately searched and arrested him, bringing him to the king's presence. The king asked the prince, 『What did you want to do?』 He replied, 『I wanted to take your life.』 The king asked, 『Who told you to do this?』 He replied, 『The ascetic Devadatta told me to do this.』 At that time, some ministers said, 『All the Sramana Sakyaputras (Sramana Sakyaputra, disciples of Shakyamuni Buddha) should be beaten to death.』 Some said, 『What crime have all the Sramana Sakyaputras committed? Devadatta and his disciples should be killed.』 Some said, 『What crime have Devadatta's disciples committed? Only Devadatta should be killed.』 Some said, 『Why kill all the Sramana Sakyaputras? Why kill Devadatta's disciples? Why kill Devadatta? Great King, you are kind and gentle, you should release those who deserve to die. How can you kill all the Sramana renunciants? Why don't we report this matter to the king, and let the king instruct us on how to handle it? The matter will be resolved, why should we exert ourselves?』 After the king returned to the palace, he sat in the place of governance because of this matter. The ministers and officials all came to pay their respects, standing on one side. The king said, 『What happened yesterday, how should it be judged?』 The ministers replied, 『Some ministers said: 『All the Sramana Sakyaputras should be beaten to death.』 Some said: 『What crime have all the Sramana Sakyaputras committed? Devadatta and his disciples should be killed.』 Some said: 『What crime have Devadatta's disciples committed? Only Devadatta should be killed.』 Some said: 『Why kill all the Sramana Sakyaputras? Why kill Devadatta's disciples? Why kill Devadatta? Great King, you are kind and gentle, you should release those who deserve to die. How can you kill all the Sramana renunciants? Why don't we report this matter to the king, and let the king instruct us on how to handle it? The matter will be resolved, why should we exert ourselves?』』
用力耶？』」王言：「諸沙門釋子先時遣人唱言：『調達身口所作事，莫謂是佛事法事僧事。此是調達及弟子所作事。』此事先已唱說。」王聞大臣有言：「一切沙門釋子皆應打殺。」王不可是語。有言：「諸沙門釋子有何等罪應殺？調達及其弟子。」王亦不可是語。有言：「調達弟子有何等罪？應殺調達。」王亦不可是語。有言：「何以殺一切沙門釋子？何以殺調達弟子？何以殺調達？大王善好賢柔，應死者放，隨王教治事亦成斷，何煩我等自用力耶？」王即可之，賞賜聚落田宅財物。時王自問太子言：「汝欲作何等？」即除慚愧答言：「我欲奪王命。何以故？王有王鼓、王伎樂、王持蓋、王行時金澡瓶導前。我無王鼓、王伎樂、王持蓋、王行時持金澡瓶導前。」王便與太子王鼓、王伎樂、王持蓋、王行時金澡瓶導前。爾時二王打鼓、二王唱導、二王持蓋、二王持金澡瓶在前。治國土法，不可隨一切人意。瓶沙王先未得道時，所可作惡不隨人意，是諸人民心懷瞋恨，而作是念：「時到當報。」是諸惡人親近阿阇世白言：「何國土中有二主者？」王言：「云何二主？」答言：「二王打鼓、二王作伎樂、二王持蓋、二王行時持金澡瓶在前、二王唱導。汝父王后若治國時，當奪汝命獨自作王，汝應方便治王。」阿阇世王聞
【現代漢語翻譯】 現代漢語譯本 『要我出力嗎？』國王說：『那些沙門釋子（指佛教出家人）先前派人宣揚說：「提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）身口所做的事情，不要認為是佛陀的事、佛法的事、僧團的事。這些是提婆達多和他的弟子們所做的事。」』這件事先前已經宣揚過了。國王聽到大臣有人說：『所有的沙門釋子都應該打殺。』國王不同意這種說法。有人說：『那些沙門釋子有什麼罪應該被殺？應該殺提婆達多和他的弟子。』國王也不同意這種說法。有人說：『提婆達多的弟子有什麼罪？應該殺提婆達多。』國王也不同意這種說法。有人說：『為什麼要殺所有的沙門釋子？為什麼要殺提婆達多的弟子？為什麼要殺提婆達多？大王您善良賢明，應該釋放該死的人，按照您的教令來處理事情也能成功，何必讓我們自己出力呢？』國王聽后表示同意，賞賜給他們聚落、田宅、財物。當時國王親自問太子說：『你想要做什麼？』太子立刻拋開慚愧回答說：『我想要奪取您的王位。為什麼呢？因為您有王鼓、王伎樂、王持蓋、您出行時有金澡瓶在前面引導。我沒有王鼓、王伎樂、王持蓋、我出行時沒有金澡瓶在前面引導。』國王便把王鼓、王伎樂、王持蓋、他出行時用的金澡瓶給了太子。當時出現兩個國王打鼓、兩個國王歌唱引導、兩個國王持蓋、兩個國王拿著金澡瓶在前面。治理國家的方法，不能順應所有人的心意。頻婆娑羅王（Bimbisara，古印度摩揭陀國王，阿阇世之父）未得道時，所做的事情不順應人意，因此那些人民心中懷著怨恨，想著：『時機到了就要報復。』那些惡人親近阿阇世（Ajatasattu，頻婆娑羅王之子）並稟告說：『哪個國家裡會有兩個君主呢？』國王說：『怎麼會有兩個君主？』回答說：『兩個國王打鼓、兩個國王表演伎樂、兩個國王持蓋、兩個國王出行時拿著金澡瓶在前面、兩個國王歌唱引導。您的父王以後如果治理國家，一定會奪取您的性命獨自為王，您應該想辦法來治理國王。』阿阇世王聽了
【English Translation】 English version 『Should I exert effort?』 The king said, 『Those Shramana Shakyaputras (Shramana Shakyaputras, referring to Buddhist monks) previously sent people to proclaim: 「The actions of Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism) in body and speech should not be considered the affairs of the Buddha, the Dharma, or the Sangha. These are the actions of Devadatta and his disciples.」』 This matter has already been proclaimed. The king heard a minister say, 『All Shramana Shakyaputras should be beaten and killed.』 The king did not agree with this statement. Someone said, 『What crime have those Shramana Shakyaputras committed that they should be killed? Devadatta and his disciples should be killed.』 The king also did not agree with this statement. Someone said, 『What crime have Devadatta's disciples committed? Devadatta should be killed.』 The king also did not agree with this statement. Someone said, 『Why kill all the Shramana Shakyaputras? Why kill Devadatta's disciples? Why kill Devadatta? Your Majesty is kind and virtuous, you should release those who deserve to die, and handling matters according to your instructions will also be successful, why should we exert ourselves?』 The king agreed and rewarded them with villages, fields, houses, and wealth. At that time, the king personally asked the prince, 『What do you want to do?』 The prince immediately cast aside shame and replied, 『I want to seize your throne. Why? Because you have royal drums, royal musicians, royal parasols, and a golden water pitcher leading the way when you travel. I have no royal drums, royal musicians, royal parasols, and no golden water pitcher leading the way when I travel.』 The king then gave the prince royal drums, royal musicians, royal parasols, and the golden water pitcher he used when traveling. At that time, there were two kings beating drums, two kings singing and guiding, two kings holding parasols, and two kings holding golden water pitchers in front. The method of governing a country cannot conform to everyone's wishes. When King Bimbisara (Bimbisara, King of Magadha in ancient India, Ajatasattu's father) had not yet attained enlightenment, the things he did did not conform to people's wishes, so those people harbored resentment in their hearts, thinking, 『When the time comes, we will take revenge.』 Those wicked people approached Ajatasattu (Ajatasattu, son of King Bimbisara) and reported, 『Which country has two rulers?』 The king said, 『How are there two rulers?』 They replied, 『Two kings are beating drums, two kings are performing music, two kings are holding parasols, two kings are holding golden water pitchers in front when traveling, and two kings are singing and guiding. If your father later governs the country, he will definitely take your life and rule alone, you should find a way to govern the king.』 King Ajatasattu heard
已心喜忍受，即敕大臣官人，捕取父王令著獄中。大臣受教，即便收捕繫在牢獄。
大王善好賢柔，百千萬人持諸肴膳往問訊王，王啖以自活。過數日已，阿阇世王問：「大王活不？」答言：「活。」「云何得活？」答言：「問訊人與飲食活。」王即敕獄官：「自今已后莫聽人入。」后王夫人盜持食入，王啖得活。過數日已，王復問言：「大王活耶？」答言：「活。」「云何得活？」答言：「有王夫人，來與飲食故。」即敕獄官莫聽夫人入。有大夫人，深敬念大王，以食涂衣更著上衣往到獄中，脫衣與王令食得活。過數日已，王復問言：「父王活耶？」答言：「活。」「云何得活？」答言：「大夫人來，緣得食活。」王言：「莫聽大夫人入。」父王在獄中遙見耆阇崛山，大王見佛及僧舍利弗、目連、阿那律、難提、金鞞羅上山下山，大王得遙見佛及僧歡喜故活。過數日已，阿阇世復問：「父王活耶？」答言：「活。」「云何得活？」大臣妒心答言：「遙見佛及僧故活。」王即敕令障隔，莫令得見。
諸佛常法，有大因緣入城時，現如是神通力：象深鳴、馬悲鳴、諸牛吼；鵝雁、孔雀、鸚鵡、舍利鳥、俱耆羅鳥、猩猩諸鳥出和雅音；大鼓、小鼓、箜篌、箏、笛、琵琶、簫、瑟、篳篥、鐃鈸，不鼓自鳴；諸貴
【現代漢語翻譯】 現代漢語譯本： 阿阇世（Ajatasattu）已經心生歡喜並忍受了，就命令大臣官人，逮捕父王並關入監獄。大臣們接受命令，立即逮捕了國王並關押在牢獄中。
國王頻婆娑羅（Bimbisara）善良賢德，成百上千的人拿著各種食物去探望國王，國王靠著這些食物維持生命。過了幾天，阿阇世王問道：『大王還活著嗎？』回答說：『活著。』『靠什麼活著的？』回答說：『探望的人送來飲食才活著的。』阿阇世王就命令獄官：『從今以後不許任何人進入。』後來，王后韋提希（Vaidehi）偷偷地帶著食物進去，國王吃了得以活命。過了幾天，阿阇世王又問道：『大王還活著嗎？』回答說：『活著。』『靠什麼活著的？』回答說：『有王后，來送飲食的緣故。』阿阇世王就命令獄官不許王后進入。有一位大夫人，深深地敬念著大王，便把食物塗在衣服里，又穿上外衣，前往監獄，脫下衣服給國王吃，國王得以活命。過了幾天，阿阇世王又問道：『父王還活著嗎？』回答說：『活著。』『靠什麼活著的？』回答說：『大夫人來，因為得到食物才活著的。』阿阇世王說：『不許大夫人進入。』父王在獄中遙望耆阇崛山（Grdhrakuta），大王（指頻婆娑羅王）遙見佛陀以及僧眾舍利弗（Sariputra）、目犍連（Maudgalyayana）、阿那律（Anuruddha）、難提（Nanda）、金毗羅（Kimila）上山下山，大王因為遙見佛陀和僧眾而心生歡喜，因此活著。過了幾天，阿阇世王又問道：『父王還活著嗎？』回答說：『活著。』『靠什麼活著的？』大臣出於嫉妒之心回答說：『遙見佛陀和僧眾才活著的。』阿阇世王就下令設定障礙隔開，不讓他得見。
諸佛通常的做法是，有重大因緣進入城市時，會顯現這樣的神通力：大象發出深沉的鳴叫，馬發出悲傷的嘶鳴，各種牛發出吼叫；鵝、雁、孔雀、鸚鵡、舍利鳥、俱耆羅鳥、猩猩等各種鳥類發出和諧美妙的聲音；大鼓、小鼓、箜篌、箏、笛子、琵琶、簫、瑟、篳篥、鐃鈸，不用敲打也會自己發出聲音；各位貴族……
【English Translation】 English version: Having already rejoiced and endured, Ajatasattu (Ajatasattu) then ordered the ministers and officials to arrest his father and imprison him. The ministers, receiving the command, immediately arrested the king and confined him in prison.
King Bimbisara (Bimbisara) was virtuous and kind, and hundreds of thousands of people brought various foods to visit him, which sustained his life. After several days, King Ajatasattu asked: 'Is the Great King still alive?' The reply was: 'He is alive.' 'How is he alive?' The reply was: 'He lives because those who visit him bring him food and drink.' King Ajatasattu then ordered the prison officials: 'From now on, do not allow anyone to enter.' Later, Queen Vaidehi (Vaidehi) secretly brought food in, which sustained the king. After several days, King Ajatasattu asked again: 'Is the Great King still alive?' The reply was: 'He is alive.' 'How is he alive?' The reply was: 'It is because the Queen comes and brings him food and drink.' King Ajatasattu then ordered the prison officials not to allow the Queen to enter. There was a great lady who deeply revered the Great King, so she smeared food on her clothes, put on another layer of clothing, and went to the prison. She took off her clothes and gave them to the king to eat, which sustained him. After several days, King Ajatasattu asked again: 'Is my father still alive?' The reply was: 'He is alive.' 'How is he alive?' The reply was: 'The great lady comes, and he lives because he gets food.' King Ajatasattu said: 'Do not allow the great lady to enter.' From within the prison, the father-king looked towards Mount Grdhrakuta (Grdhrakuta). The Great King (referring to King Bimbisara) saw from afar the Buddha and the Sangha, Sariputra (Sariputra), Maudgalyayana (Maudgalyayana), Anuruddha (Anuruddha), Nanda (Nanda), and Kimila (Kimila), ascending and descending the mountain. The Great King lived because he rejoiced at seeing the Buddha and the Sangha from afar. After several days, Ajatasattu asked again: 'Is my father still alive?' The reply was: 'He is alive.' 'How is he alive?' The ministers, out of jealousy, replied: 'He lives because he sees the Buddha and the Sangha from afar.' King Ajatasattu then ordered that barriers be set up to prevent him from seeing them.
It is the usual practice of the Buddhas that when they enter a city for a great cause, they manifest such miraculous powers: elephants make deep roars, horses make sorrowful neighs, and various cattle bellow; geese, swans, peacocks, parrots, Sarika birds, Kokila birds, orangutans, and various other birds emit harmonious and beautiful sounds; large drums, small drums, konghou, zheng, flutes, pipa, xiao, se, bili, nao, and bo, make sounds on their own without being played; the nobles...
人舍所有金銀寶器內外莊嚴具，若在箱篋中自然作聲；盲者得視、聾者得聽、啞者能言、痀躄者得伸；跛蹇得手足、睞眼得正、癭者得除苦痛得樂、毒者消歇、狂者得止；殺者離殺、偷者離偷、邪淫者不邪淫、妄語者不妄語、兩舌、惡口、綺語者不綺語、貪者不貪、瞋者不瞋、邪見者離邪見；牢獄閉系、枷鎖杻械悉得解脫；急鬧處者皆得空閑；未種善根者種、已種者增長、已增長者得解脫；諸伏藏寶物自然出現。如是希有事，諸眾生得利益。爾時佛入王舍城，以右足蹈門閫上，悉現如是種種瑞應。瓶沙王曾見是相，知佛當入城，王從樓閣向孔間立看佛入城。王得聖道，見佛及僧歡喜故活。過數日已，阿阇世復問：「王今活耶？」答言：「活。」「云何得活？」諸大臣妒心答言：「佛入城現神通力，父王從向孔中見佛故活。」阿阇世王言：「以利刀削大王腳底，皮卻急系莫令東西。」即受教，削大王腳底，急系不得東西。王以是故臥，日就羸篤。
又一時阿阇世王共母俱食，王有一子，字優陀耶跋陀，于道頭與狗子共戲。王問：「優陀耶跋陀，今何所在？」答言：「道中與狗子共戲。」王言：「喚來，我與共食。」即抱狗子隨信俱至，王子不食。王言：「何故？」王子言：「王聽我與狗子食者，爾乃食耳。」王言
【現代漢語翻譯】 現代漢語譯本：如果有人捨棄所有的金銀財寶和內外莊嚴之物，即使它們在箱子里也會發出聲音；盲人能夠看見，聾人能夠聽見，啞巴能夠說話，駝背的人能夠伸直腰背；瘸腿的人能夠擁有手腳，斜眼的人能夠變得端正，脖子上有瘤的人能夠去除，痛苦的人能夠得到快樂，中毒的人能夠解毒，瘋狂的人能夠平靜下來；殺生的人不再殺生，偷盜的人不再偷盜，邪淫的人不再邪淫，說謊的人不再說謊，搬弄是非、惡語傷人、花言巧語的人不再這樣說話，貪婪的人不再貪婪，嗔怒的人不再嗔怒，持有邪見的人遠離邪見；被囚禁在牢獄、帶著枷鎖鐐銬的人都能夠得到解脫；身處喧囂之地的人都能夠得到清凈；沒有種下善根的人開始種下，已經種下的人使其增長，已經增長的人得到解脫；各種隱藏的寶物自然顯現。這些都是稀有的事情，各種眾生都能得到利益。當時，佛陀進入王舍城（Rājagṛha，古代印度摩揭陀國的首都），用右腳踏在門檻上，就顯現出各種各樣的瑞應。頻婆娑羅王（Bimbisāra，摩揭陀國國王，佛教的早期贊助人）曾經見過這種景象，知道佛陀將要入城，國王從樓閣的孔隙間站立觀看佛陀入城。國王因為獲得了聖道，見到佛陀和僧眾而感到歡喜，因此活了下來。過了幾天，阿阇世（Ajātaśatru，頻婆娑羅王的兒子）又問：『父王現在還活著嗎？』大臣回答說：『還活著。』阿阇世問：『他是怎麼活下來的？』心懷嫉妒的大臣回答說：『佛陀入城顯現神通之力，父王從孔隙中見到佛陀，所以活了下來。』阿阇世王說：『用鋒利的刀削掉大王腳底的皮，然後緊緊地綁起來，不要讓他亂動。』大臣們就按照他的命令，削掉大王腳底的皮，緊緊地綁起來不讓他亂動。國王因此臥床不起，一天比一天虛弱。 又一次，阿阇世王和他的母親一起吃飯，國王有一個兒子，名叫優陀耶跋陀（Udayabhadra，阿阇世王的兒子），他在路邊和狗玩耍。國王問：『優陀耶跋陀現在在哪裡？』大臣回答說：『在路邊和狗玩耍。』國王說：『把他叫來，我和他一起吃飯。』於是，大臣抱著狗和信使一起來到，王子卻不肯吃飯。國王問：『為什麼？』王子說：『大王如果允許我和狗一起吃飯，我才吃。』國王說……』
【English Translation】 English version: If someone relinquishes all gold, silver, precious objects, and internal and external adornments, they will naturally make sounds even if they are in boxes; the blind will gain sight, the deaf will gain hearing, the mute will be able to speak, and the hunchbacked will be able to straighten their backs; the lame will gain hands and feet, the cross-eyed will become straight-eyed, those with goiters will have them removed, the suffering will find joy, the poisoned will be relieved, and the mad will be calmed; those who kill will cease killing, those who steal will cease stealing, those who engage in sexual misconduct will cease doing so, those who lie will cease lying, those who engage in divisive speech, harsh speech, and frivolous speech will cease doing so, the greedy will cease being greedy, the angry will cease being angry, and those with wrong views will abandon them; those imprisoned in jails and bound by shackles and fetters will all be liberated; those in noisy places will find peace and quiet; those who have not planted roots of goodness will plant them, those who have planted them will increase them, and those who have increased them will attain liberation; all hidden treasures will naturally appear. These are rare occurrences, and all beings will benefit. At that time, the Buddha entered Rājagṛha (capital of Magadha in ancient India), and as he placed his right foot on the threshold, all sorts of auspicious signs appeared. King Bimbisāra (King of Magadha, an early patron of Buddhism) had seen this sign before and knew that the Buddha was about to enter the city, so he stood watching the Buddha enter the city through a gap in the tower. The king attained the holy path and lived because he was delighted to see the Buddha and the Sangha. After several days, Ajātaśatru (son of Bimbisāra) asked again, 'Is the king still alive?' The ministers replied, 'He is still alive.' Ajātaśatru asked, 'How did he survive?' The ministers, with envious hearts, replied, 'The Buddha entered the city and displayed his miraculous powers; the king saw the Buddha through the gap and therefore survived.' King Ajātaśatru said, 'Use a sharp knife to cut off the skin from the soles of the great king's feet, then bind them tightly so that he cannot move.' They followed his instructions, cutting off the skin from the soles of the great king's feet and binding them tightly so that he could not move. The king was therefore bedridden and grew weaker day by day. Once, King Ajātaśatru was eating with his mother, and the king had a son named Udayabhadra (son of Ajātaśatru), who was playing with a puppy on the road. The king asked, 'Where is Udayabhadra now?' The ministers replied, 'He is playing with a puppy on the road.' The king said, 'Call him here, I will eat with him.' So, the ministers brought the puppy along with the messenger, but the prince refused to eat. The king asked, 'Why?' The prince said, 'If the king allows me to eat with the puppy, then I will eat.' The king said...
：「隨意。」王子自食隨持與狗。王語母言：「我作難事。何以故？我澆頂剎利王，以愛念兒故，與狗共食。」母言：「此非作難事。何以故？人有啖狗肉者，與食何怪？會知汝父作難事不？」王言：「作何難事？」母言：「汝年小時手指生癰，受急苦痛晝夜不寐。汝父抱著膝上口含癰指，大王體軟汝得安睡。由口暖故，癰熟膿潰。大王心念：『卻指唾膿復增子苦。』即隨咽膿。汝父作是難事，愿汝時放。」王聞默然。母謂已放。宮中聲出已放大王，巷陌諸處聞大王得出。王賢善故，百千種人皆稱：「善哉！」咸到獄所各作是言：「大王得出。」大王聞已作是念：「我兒惡逆無慈愍心，不知當復何事治我？」作是念已，自投床下遂便命絕。爾時阿阇世王，奪父王命得大逆罪。
佛在王舍城耆阇崛山中，與大比丘眾五百人俱。爾時世尊中前著衣持缽入王舍城乞食，食已還上耆阇崛山，七日之中結加趺坐受禪定樂。過七日已，中前著衣持缽入城，為乞食故。爾時調達，聞瞿曇沙門在王舍城耆阇崛山中，與大比丘眾五百人俱。瞿曇中前著衣持缽入王舍城乞食，食已還上耆阇崛山，七日之中結加趺坐受禪定樂。過七日已，中前著衣持缽入城，為乞食故。爾時阿阇世王有象名守財，兇惡多力四方無雙。於時調達持五百金錢
【現代漢語翻譯】 現代漢語譯本： 『隨意。』王子自己拿食物餵狗。國王告訴他的母親說：『我做了件難事。為什麼呢？我這個受過灌頂的剎帝利王（Kshatriya，印度古代的統治階級），因為愛兒子的緣故，竟然和狗一起吃飯。』母親說：『這算不上什麼難事。為什麼呢？有人還吃狗肉呢，和你一起餵狗有什麼奇怪的？你知道你父親做過什麼難事嗎？』國王說：『做了什麼難事？』母親說：『你小時候手指上生了癰，疼得厲害，日夜睡不著覺。你父親抱著你放在膝蓋上，用嘴含著你生癰的手指，大王身體柔軟，你才能安穩睡覺。因為口中的溫暖，癰熟了，膿也潰了。大王心想：『如果吐掉膿，反而會增加孩子的痛苦。』於是就吞下了膿。你父親做了這樣難的事情，希望你時常記得。』國王聽了沉默不語。母親以為他已經釋放了。宮中傳出聲音說已經釋放了大王，街頭巷尾到處都聽到大王要出來了。因為國王賢明善良的緣故，成千上萬的人都稱讚說：『太好了！』都到監獄那裡，各自說：『大王要出來了。』大王聽到後心想：『我的兒子邪惡叛逆，沒有慈悲憐憫之心，不知道接下來又要用什麼方法來整治我？』這樣想著，就從床上跳下來，於是就死了。當時阿阇世王（Ajatasattu），奪取了父王的性命，犯下了大逆不道的罪行。
佛陀在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與五百位大比丘在一起。當時，世尊在上午穿好衣服，拿著缽進入王舍城乞食，吃完飯後回到耆阇崛山，七天之中結跏趺坐，享受禪定的快樂。過了七天後，上午穿好衣服，拿著缽進入城中，爲了乞食的緣故。當時提婆達多（Devadatta），聽說喬達摩（Gautama）沙門在王舍城耆阇崛山中，與五百位大比丘在一起。喬達摩在上午穿好衣服，拿著缽進入王舍城乞食，吃完飯後回到耆阇崛山，七天之中結跏趺坐，享受禪定的快樂。過了七天後，上午穿好衣服，拿著缽進入城中，爲了乞食的緣故。當時阿阇世王有一頭名叫守財的象，兇惡有力，四方無雙。當時提婆達多拿著五百金錢
【English Translation】 English version: 『As you wish.』 The prince personally took food and fed it to the dog. The king told his mother, 『I have done a difficult thing. Why? I, an anointed Kshatriya (Kshatriya, the ancient Indian ruling class), out of love for my son, am eating with a dog.』 The mother said, 『This is not a difficult thing. Why? Some people even eat dog meat, so what's strange about feeding a dog with you? Do you know what difficult thing your father did?』 The king said, 『What difficult thing did he do?』 The mother said, 『When you were young, a boil grew on your finger, causing you great pain, and you couldn't sleep day and night. Your father held you on his lap and put your infected finger in his mouth. Because the Great King's body was soft, you were able to sleep peacefully. Because of the warmth of his mouth, the boil ripened and the pus burst. The Great King thought, 『If I spit out the pus, it will only increase the child's suffering.』 So he swallowed the pus. Your father did such a difficult thing, I hope you remember it often.』 The king listened in silence. The mother thought he had released him. A voice came from the palace saying that the Great King had been released, and everywhere in the streets and alleys, people heard that the Great King was coming out. Because the king was virtuous and kind, hundreds of thousands of people praised him, saying, 『Excellent!』 They all went to the prison and said, 『The Great King is coming out.』 When the Great King heard this, he thought, 『My son is evil and rebellious, without compassion or pity, I don't know what method he will use to punish me next?』 Thinking this, he jumped off the bed and died. At that time, King Ajatasattu (Ajatasattu) took his father's life and committed a heinous crime.
The Buddha was in Rajagrha (Rajagrha), on Grdhrakuta Mountain (Grdhrakuta), with five hundred great Bhikkhus. At that time, the World Honored One, in the forenoon, put on his robes, carried his bowl, and entered Rajagrha to beg for food. After eating, he returned to Grdhrakuta Mountain, and for seven days, he sat in full lotus posture, enjoying the bliss of meditative concentration. After seven days, in the forenoon, he put on his robes, carried his bowl, and entered the city to beg for food. At that time, Devadatta (Devadatta) heard that the Gautama (Gautama) Shramana was in Rajagrha, on Grdhrakuta Mountain, with five hundred great Bhikkhus. Gautama, in the forenoon, put on his robes, carried his bowl, and entered Rajagrha to beg for food. After eating, he returned to Grdhrakuta Mountain, and for seven days, he sat in full lotus posture, enjoying the bliss of meditative concentration. After seven days, in the forenoon, he put on his robes, carried his bowl, and entered the city to beg for food. At that time, King Ajatasattu had an elephant named Dhanapala (Keeper of Wealth), which was fierce and strong, unparalleled in all directions. At that time, Devadatta took five hundred gold coins
與象師言：「汝知不耶？王敬待我，我今於人能有損益。此五百金錢今並與汝，若事果成，厚相供給田宅人民。」問言：「何事？」答言：「沙門瞿曇與大比丘眾五百人俱，在耆阇崛山中。沙門瞿曇中前著衣持缽入王舍城乞食，食已還上耆阇崛山，七日之中結加趺坐受禪定樂。過七日已，中前著衣持缽入城，為乞食故。汝能以酒與象令醉，解鎖卻靽，令奪瞿曇沙門命不？」象師答言：「爾。此是小事，斯象屬我，想不忘報。」調達語言：「我聞沙門瞿曇卻後七日當來入城。」即屈指度籌，到七日時，與象酒醉繫住待佛。諸佛常法，有大因緣入城時，現如是瑞應：象深鳴、馬悲鳴、諸牛王吼；鵝雁、孔雀、鸚鵡、舍利鳥、俱耆羅鳥、猩猩諸鳥出和雅音；大鼓、小鼓、箜篌、箏、笛、琵琶、簫、瑟、篳篥、鐃鈸，不鼓自鳴；諸貴人舍所有金器銀器內外莊嚴具，若在箱篋中自然作聲；盲者得視、聾者得聽、啞者能言、痀躄者得伸、跛蹇得手足、睞眼得正、癭者得除苦痛得樂、毒者消歇、狂者得止；殺者離殺、偷者離偷、邪淫者不邪淫、妄語者不妄語、兩舌、惡口、綺語者不綺語、貪者不貪、瞋者不瞋、邪見者離邪見；牢獄閉系、枷鎖杻械悉得解脫；急鬧處者皆得空閑；未種善根者種、已種者增長、已增長得解脫；諸伏藏寶物
【現代漢語翻譯】 現代漢語譯本 提婆達多（Devadatta）對馴象師說：『你知道嗎？國王敬重我，我現在能夠對人有所幫助或損害。這五百金錢現在都給你，如果事情成功，我會厚待你，供給田地、住宅和人民。』馴象師問道：『什麼事？』提婆達多回答說：『沙門瞿曇（Śākyamuni Buddha）與五百位大比丘僧團一起，在鷲峰山（Gṛdhrakūṭa）中。沙門瞿曇每天上午穿好衣服，拿著缽進入王舍城（Rājagṛha）乞食，吃完飯後返回鷲峰山，七天之中結跏趺坐，享受禪定的快樂。過了七天後，又會在上午穿好衣服，拿著缽進入城中乞食。你能不能用酒把大象灌醉，解開象的韁繩，讓它奪取瞿曇沙門（Śākyamuni Buddha）的性命？』馴象師回答說：『可以。這是小事一樁，這頭像是我的，它不會忘記報答我的。』提婆達多說：『我聽說沙門瞿曇（Śākyamuni Buddha）七天後會再次入城。』於是屈指計算，到了第七天，就用酒灌醉大象，把它拴在那裡等待佛陀（Buddha）。 諸佛（Buddhas）通常的做法是，在有重大因緣入城時，會顯現這樣的瑞兆：大象發出深沉的鳴叫，馬發出悲傷的嘶鳴，牛王發出吼叫；鵝、雁、孔雀、鸚鵡、舍利鳥、俱耆羅鳥、猩猩等各種鳥類發出和諧美妙的聲音；大鼓、小鼓、箜篌、箏、笛、琵琶、簫、瑟、篳篥、鐃鈸，不用敲擊也會自己發出聲音；各位貴人捨棄所有的金器、銀器以及內外裝飾品，如果放在箱子里也會自然發出聲音；盲人能夠看見，聾人能夠聽見，啞巴能夠說話，駝背的人能夠伸直，跛腳的人能夠行走，斜眼的人能夠看正，脖子上有瘤的人能夠去除，痛苦的人能夠得到快樂，中毒的人毒性消退，瘋狂的人恢復理智；殺人的人不再殺人，偷盜的人不再偷盜，邪淫的人不再邪淫，說謊的人不再說謊，挑撥離間、惡語傷人、花言巧語的人不再這樣說話，貪婪的人不再貪婪，嗔怒的人不再嗔怒，有邪見的人遠離邪見；監獄裡的囚犯、枷鎖和刑具都得到解脫；擁擠喧鬧的地方變得空曠安靜；沒有種下善根的人開始種下，已經種下善根的人善根增長，已經增長善根的人得到解脫；各種埋藏的寶藏顯現出來。
【English Translation】 English version Devadatta said to the elephant trainer: 'Do you know? The king respects me, and I can now benefit or harm people. Here are five hundred gold coins for you. If this succeeds, I will generously provide you with fields, houses, and people.' The elephant trainer asked, 'What is it?' Devadatta replied, 'The Śākyamuni Buddha, with a community of five hundred great monks, is in Gṛdhrakūṭa (Vulture Peak Mountain). The Śākyamuni Buddha puts on his robes and carries his bowl into Rājagṛha (Royal City) every morning to beg for food. After eating, he returns to Gṛdhrakūṭa (Vulture Peak Mountain) and sits in full lotus posture for seven days, enjoying the bliss of meditative concentration. After seven days, he puts on his robes and carries his bowl into the city again in the morning to beg for food. Can you get the elephant drunk with wine, unlock its chains, and have it take the life of the Śākyamuni Buddha?' The elephant trainer replied, 'Yes, this is a small matter. This elephant belongs to me, and it will not forget to repay me.' Devadatta said, 'I heard that the Śākyamuni Buddha will enter the city again in seven days.' He counted the days, and on the seventh day, he got the elephant drunk with wine and kept it tied up, waiting for the Buddha. It is the usual practice of all Buddhas to manifest such auspicious signs when entering a city for a great cause: the elephants make deep sounds, the horses make mournful sounds, and the bull kings roar; geese, swans, peacocks, parrots, śārika birds, kokila birds, orangutans, and various other birds make harmonious and beautiful sounds; large drums, small drums, harps, zithers, flutes, lutes, panpipes, se, reed pipes, cymbals sound without being struck; nobles give away all their gold and silver utensils and inner and outer ornaments, and if they are in boxes, they make sounds naturally; the blind can see, the deaf can hear, the mute can speak, the hunchbacked can straighten up, the lame can walk, the cross-eyed can see straight, those with goiters can be cured, the suffering can find happiness, the poisoned are relieved of their poison, and the mad regain their sanity; those who kill cease to kill, those who steal cease to steal, those who engage in sexual misconduct cease to do so, those who lie cease to lie, those who engage in divisive speech, harsh speech, and frivolous speech cease to do so, those who are greedy cease to be greedy, those who are angry cease to be angry, and those who have wrong views abandon them; prisoners in jail, shackles, and fetters are all released; crowded and noisy places become empty and quiet; those who have not planted good roots begin to plant them, those who have planted good roots increase them, and those who have increased good roots attain liberation; various hidden treasures appear.
自然發出現。如是諸希有事，一切眾生皆得利益。佛到城以右足著門閫上，即現如是種種瑞應。像師曾見是相，知佛入城，即解像靽放去，欲令害佛，無能遮者。是象面有三瘤，醉狂蹴踏，百千萬眾皆大怖畏。有入舍者、在屏覆處者，巷陌皆空，除佛及弟子。有賢者遙見守財象來，向佛所白佛言：「世尊！是象飲能醉酒，像已離䩭靽遣來害佛，無能遮者，愿佛入舍、若還出城，勿令此象害佛世尊命。」佛言：「若守財象奪佛命者，無有是處。若佛為他因緣死，亦無是處。」是賢者心大歡喜言：「若守財象能奪佛命，無有是處。若佛為他因緣死者，亦無是處。」爾時眾人于屋上樓閣上向中立，作高大聲。時有不信者言：「是守財象或能殺佛。」有信者言：「是守財象能殺佛者，無有是處。」象遙見佛，即便囓齒舉鼻、豎尾弭耳努力走向佛所。諸比丘遙見象來，皆大驚怖舍佛走逃，唯除一阿難。像來逼佛，佛即以慈三昧力，像醉即醒，頭面禮佛以鼻拭佛足，佛以右手摩其頭，即說偈言：
「世尊以長臂， 柔軟相輪手； 摩抆象頭教， 如父教其子。」
佛言：「大象， 莫起惡業； 起惡業者， 不生善處。 伊羅轅象、 跋陀和象、 提羅遮象、 醯摩和象， 有兇行象、 有牛王象
【現代漢語翻譯】 現代漢語譯本 自然而然地顯現出來。像這樣稀有罕見的事情，一切眾生都能從中得到利益。佛陀進入城市時，右腳踏在門檻上，立刻顯現出各種各樣的吉祥徵兆。馴象師曾見過這種景象，知道佛陀入城，就解開象的韁繩放開它，想要讓它加害佛陀，沒有人能夠阻止。這頭象面部有三個肉瘤，喝醉后發狂地踩踏，成千上萬的人都非常害怕。有人躲進房屋裡，有人藏在屏風後面，街道巷子里空無一人，除了佛陀和他的弟子。有一位賢者遠遠地看見守財象（Nalagiri，也譯為護財象，是當時國王所馴養的醉象）衝過來，向佛陀稟告說：『世尊！這頭象喝了酒會醉，現在已經解開韁繩放出來加害佛陀，沒有人能夠阻止，希望佛陀進入房屋，或者返回城外，不要讓這頭象傷害佛陀的性命。』佛陀說：『如果守財象能夠奪走佛陀的性命，沒有這樣的道理。如果佛陀因為其他因緣而死，也沒有這樣的道理。』這位賢者心中非常歡喜地說：『如果守財象能夠奪走佛陀的性命，沒有這樣的道理。如果佛陀因為其他因緣而死，也沒有這樣的道理。』當時，許多人在屋頂和樓閣上站立，發出高聲呼喊。有些不相信的人說：『這頭守財象或許能殺死佛陀。』有些相信的人說：『這頭守財象能殺死佛陀，沒有這樣的道理。』象遠遠地看見佛陀，就咬牙切齒地舉起鼻子、豎起尾巴、豎起耳朵，努力地走向佛陀。眾比丘遠遠地看見象衝過來，都非常驚恐地捨棄佛陀逃走了，只有阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）沒有離開。像逼近佛陀，佛陀立刻用慈悲三昧（慈悲的禪定力量）的力量，使象從醉酒中清醒過來，它用頭和麵部禮拜佛陀，用鼻子擦拭佛陀的腳。佛陀用右手撫摩它的頭，隨即說偈語道： 『世尊用長長的手臂，柔軟而有輪相的手； 摩挲安撫象的頭，如同父親教導自己的孩子。』 佛陀說：『大象，不要造作惡業；造作惡業的人，不能投生到好的地方。伊羅轅象（Iravana，天帝因陀羅的坐騎）、跋陀和象（Bhadravati）、提羅遮象（Tilaka）、醯摩和象（Hemavati），有兇惡行為的象，也有牛王象（Usabha）。』
【English Translation】 English version Naturally appeared. Such rare and wonderful events benefited all sentient beings. When the Buddha entered the city, placing his right foot on the threshold, various auspicious signs immediately manifested. The elephant trainer, having seen this sight before, knew that the Buddha had entered the city. He then untied the elephant's ropes and released it, intending for it to harm the Buddha, with no one able to stop it. This elephant had three lumps on its face, and in its drunken frenzy, it trampled about, causing great fear to hundreds of thousands of people. Some entered houses, others hid behind screens, and the streets and alleys were emptied, except for the Buddha and his disciples. A wise man, seeing Nalagiri (the treasurer elephant, also known as the guardian elephant, a drunken elephant trained by the king) approaching from afar, reported to the Buddha, saying, 'Venerable One! This elephant becomes drunk when it drinks alcohol. It has been released without its restraints to harm the Buddha, and no one can stop it. May the Buddha enter a house or return out of the city, lest this elephant harm the Buddha's life.' The Buddha said, 'There is no possibility that the treasurer elephant can take the Buddha's life. Nor is there any possibility that the Buddha will die due to other causes.' The wise man was greatly pleased and said, 'There is no possibility that the treasurer elephant can take the Buddha's life. Nor is there any possibility that the Buddha will die due to other causes.' At that time, many people stood on rooftops and in towers, making loud noises. Some who did not believe said, 'This treasurer elephant might kill the Buddha.' Some who believed said, 'There is no possibility that this treasurer elephant can kill the Buddha.' The elephant, seeing the Buddha from afar, gnashed its teeth, raised its trunk, erected its tail, flattened its ears, and strove to approach the Buddha. The monks, seeing the elephant approaching from afar, were greatly frightened and abandoned the Buddha, fleeing, except for Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory). As the elephant approached the Buddha, the Buddha immediately used the power of loving-kindness samadhi (the meditative power of loving-kindness), causing the elephant to awaken from its drunkenness. It bowed to the Buddha with its head and face, and wiped the Buddha's feet with its trunk. The Buddha stroked its head with his right hand and then spoke the following verse: 'The World Honored One, with long arms, and soft hands marked with wheels; Caresses and teaches the elephant's head, like a father teaching his child.' The Buddha said, 'Great elephant, do not create evil karma; those who create evil karma will not be born in good realms. Iravana (the mount of the god Indra), Bhadravati, Tilaka, Hemavati, there are elephants with fierce conduct, and there are bull-king elephants (Usabha).'
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「天象等禮佛， 不放逸調戲； 放逸調戲者， 不得生善處， 若汝不放逸， 當得生天上。」
佛說偈已，為守財象說法示教利喜，示教利喜已默然。時守財象從佛聞法故，心悔淚出，頭面禮佛足右繞而去。爾時眾人聞佛摧伏惡象希有事故，無量眾集。佛見無量眾集已，告阿難言：「汝為我敷座辦水。」阿難受教，即於是處敷座辦水，合掌白佛言：「世尊！已敷座辦水，佛自知時。」佛即洗足，就所敷座坐已，便入禪定。於此處沒，出於東方虛空中，現四威儀行立坐臥；入火光三昧現種種色光：青黃、赤白、紅縹、紫碧；身下出火、身上出水，復從身上出火、身下出水，南西北方亦復如是。現如是種種神通力已，還坐本處時坐。眾人先懷厭惡怖畏心者，見佛神變及調伏醉象，即于佛所深生信敬。佛知眾生深信柔軟，隨其所應為說道法。是眾中有人得暖法者、頂法者、順道忍法者、三毒薄者、離欲者、世間第一法者，有得須陀洹果、斯陀含果、阿那含果者，有種聲聞乘因緣者、有種辟支佛乘因緣者、有種佛乘因緣者，如是利益無量眾生。佛於是日無所食啖，捉阿難臂，便從虛空還耆阇崛山中。
諸比丘聞世尊還，皆詣佛所頭面禮佛足卻坐一面白佛言：「希有世尊！如是急怖畏時，阿難
【現代漢語翻譯】 現代漢語譯本： 『如同天像一般禮敬佛陀，不放縱懈怠、不輕浮嬉戲； 放縱懈怠、輕浮嬉戲的人，不能投生到好的去處。 如果你們不放縱懈怠，就能投生到天界。』
佛陀說完偈頌后，為守財象說法，開示教導，令其歡喜，開示教導完畢便默然不語。當時，守財象因為聽聞佛法，內心悔悟，流下眼淚，以頭面禮拜佛足，然後右繞佛陀離去。這時，眾人聽聞佛陀降伏惡象的稀有事蹟，聚集了無數的人群。佛陀見到無數的人群聚集，告訴阿難（Ananda，佛陀的十大弟子之一）說：『你為我鋪設座位，準備清水。』阿難接受教誨，立即在那裡鋪設座位，準備清水，合掌對佛陀說：『世尊！已經鋪設好座位，準備好清水，佛陀您自己知道時機。』佛陀隨即洗足，走到鋪設好的座位坐下，便進入禪定。於此處消失，出現在東方虛空中，顯現出四種威儀——行走、站立、坐著、躺臥；進入火光三昧，顯現出種種顏色的光芒：青色、黃色、紅色、白色、紅色和淺藍色、紫色和藍色；身體下方出火，身體上方出水，又從身體上方出火，身體下方出水，南方、西方、北方也同樣如此。顯現出如此種種神通力量后，又回到原來的座位坐下。先前懷有厭惡和恐懼心的人們，見到佛陀的神變以及調伏醉象，便對佛陀深深地生起信敬之心。佛陀知道眾生已經深信柔軟，便隨其根器，為他們宣說道法。這些人中，有人得到暖法、頂法、順道忍法，有人三毒（貪嗔癡）減輕，有人遠離慾望，有人得到世間第一法，有人證得須陀洹果（Sotapanna，入流果）、斯陀含果（Sakadagami，一來果）、阿那含果（Anagami，不還果），有人種下聲聞乘的因緣，有人種下辟支佛乘的因緣，有人種下佛乘的因緣，就這樣利益了無量的眾生。佛陀在這一天沒有吃任何食物，拉著阿難的手臂，便從虛空中返回耆阇崛山（Grdhrakuta，靈鷲山）中。
眾比丘聽聞世尊返回，都來到佛陀處，以頭面禮拜佛足，然後退坐在一旁，對佛陀說：『稀有啊，世尊！在如此緊急恐怖的時候，阿難（Ananda）……』
【English Translation】 English version: 『Revere the Buddha like celestial beings, Do not be negligent or playful; Those who are negligent and playful, Cannot be born in a good place, If you are not negligent, You will be born in heaven.』
After the Buddha spoke the verse, he preached to the elephant Nandopananda (Nandopananda, the elephant's name), instructing, teaching, benefiting, and delighting it. After instructing, teaching, benefiting, and delighting it, he remained silent. At that time, because the elephant Nandopananda heard the Dharma from the Buddha, it repented in its heart, tears flowed, and it bowed its head and face at the Buddha's feet, circumambulating to the right before leaving. At that time, the multitude heard of the rare event of the Buddha subduing the evil elephant, and countless people gathered. Seeing the countless people gathered, the Buddha said to Ananda (Ananda, one of the Buddha's ten great disciples): 『Prepare a seat and water for me.』 Ananda, receiving the instruction, immediately prepared a seat and water at that place, and with palms together, said to the Buddha: 『World Honored One! The seat and water are prepared, the Buddha knows the time.』 The Buddha then washed his feet, went to the prepared seat and sat down, and entered into meditation. He disappeared from that place and appeared in the eastern sky, manifesting the four dignities—walking, standing, sitting, and lying down; entering the Samadhi of Fiery Light, manifesting various colors of light: blue, yellow, red, white, crimson and light blue, purple and azure; fire coming out from below his body, water coming out from above his body, and again fire coming out from above his body, water coming out from below his body, and so it was in the south, west, and north. After manifesting such various supernatural powers, he returned to his original seat and sat down. Those who previously harbored aversion and fear, seeing the Buddha's divine transformations and the subduing of the drunken elephant, immediately developed deep faith and reverence for the Buddha. Knowing that the beings had deep faith and were receptive, the Buddha preached the Dharma according to their capacities. Among these people, some attained the Warmth Dharma, the Peak Dharma, the Forbearance in Accordance with the Path, some had their three poisons (greed, hatred, and delusion) lessened, some were free from desire, some attained the foremost Dharma in the world, some attained the fruit of Sotapanna (Sotapanna, Stream-enterer), Sakadagami (Sakadagami, Once-returner), Anagami (Anagami, Non-returner), some planted the causes and conditions for the Sravaka Vehicle, some planted the causes and conditions for the Pratyekabuddha Vehicle, some planted the causes and conditions for the Buddha Vehicle, thus benefiting countless beings. On that day, the Buddha did not eat anything, took Ananda's arm, and returned from the sky to Grdhrakuta Mountain (Grdhrakuta, Vulture Peak).
The Bhikkhus, hearing that the World Honored One had returned, all went to the Buddha, bowed their heads and faces at the Buddha's feet, and sat to one side, saying to the Buddha: 『Rare is it, World Honored One! In such an urgent and fearful time, Ananda (Ananda) …』
不捨離佛。」佛語諸比丘：「阿難不但今急怖時不捨離佛，乃過去世急怖時亦不捨離佛，今當說之。有過去世近雪山下有鹿王，名威德，作五百鹿主。時有獵師，安谷施罥。鹿王前行，右腳墮毛罥中。鹿王心念：『若我現相，則諸鹿不敢食谷，須啖谷盡爾乃現相。』現腳相時諸鹿皆去，唯一女鹿住，說偈言：
「『大王當知， 是罥師來， 愿勤方便， 出是罥去。』
「爾時鹿王以偈答言：
「『我勤方便， 力勢已盡， 毛罥轉急， 不能得出。』
「爾時女鹿見獵師轉近，重說偈言：
「『大王當知， 罥師轉近， 愿勤方便， 求出是罥。』
「鹿王答言：
「『我勤方便， 力勢已盡， 毛罥轉急， 不可得脫。』
「女鹿見獵師到已，向說偈言：
「『汝以利刀， 先殺我身， 然後愿放， 鹿王令去。』
「獵師聞之，生憐愍希有心：『畜生深愛他故，乃能與命。』以偈答言：
「『我終不殺汝， 亦不殺鹿王； 放汝及鹿王， 隨意所樂去。』
「獵師即時解放鹿王。」佛語諸比丘：「昔鹿王者，豈異人乎？莫作異觀，則我身是。五百鹿者，則汝等五百比丘是。汝等過去世急怖時舍離我，今急
【現代漢語翻譯】 現代漢語譯本 『不要捨棄佛陀。』佛陀對比丘們說：『阿難（Ananda）不僅現在危急恐懼的時候不捨棄佛陀，而且過去世危急恐懼的時候也不捨棄佛陀，現在我來講述這件事。過去世，靠近雪山（Snow Mountain）下，有一位鹿王，名叫威德（Wei De），是五百隻鹿的首領。當時有一位獵人，設定陷阱。鹿王走在前面，右腳陷入毛髮製成的陷阱中。鹿王心想：『如果我顯露出被困的樣子，那麼其他的鹿就不敢吃穀物了，必須等它們吃完穀物我再顯露。』當鹿王顯露出被困的樣子時，其他的鹿都離開了，只有一隻母鹿留下，她說了這樣一首偈： 『大王您應當知道，獵人就要來了，希望您努力想辦法，從這個陷阱中脫身。』 當時鹿王用偈回答說： 『我努力想辦法，力氣已經用盡，毛髮製成的陷阱越來越緊，我無法脫身。』 當時母鹿看見獵人越來越近，再次用偈說： 『大王您應當知道，獵人越來越近了，希望您努力想辦法，想辦法從這個陷阱中脫身。』 鹿王回答說： 『我努力想辦法，力氣已經用盡，毛髮製成的陷阱越來越緊，不可能脫身了。』 母鹿看見獵人已經來到，於是對獵人說偈： 『你用鋒利的刀，先殺掉我的身體，然後希望你放了鹿王，讓鹿王離開。』 獵人聽了這些話，生起了憐憫和稀有之心：『這畜生爲了深愛對方，竟然願意付出生命。』於是用偈回答說： 『我最終不會殺你，也不會殺鹿王；我放了你和鹿王，讓你們隨意去你們想去的地方。』 獵人立刻解開了鹿王身上的陷阱。』佛陀對比丘們說：『過去的鹿王，難道是別人嗎？不要做其他的想法，那就是我的前身。那五百隻鹿，就是你們這五百位比丘。你們過去世在危急恐懼的時候捨棄了我，現在危急
【English Translation】 English version 『Do not abandon the Buddha.』 The Buddha said to the Bhikkhus (monks): 『Ananda (name of a disciple of the Buddha) not only does not abandon the Buddha in this time of urgent fear, but also did not abandon the Buddha in past lives during times of urgent fear. Now I will tell you about it. In a past life, near the foot of Snow Mountain (Himalayas), there was a Deer King named Wei De (Majestic Virtue), who was the leader of five hundred deer. At that time, there was a hunter who set up snares. The Deer King walked ahead, and his right foot fell into a hair snare. The Deer King thought: 『If I reveal my condition, then the other deer will not dare to eat the grain. I must wait until they have finished eating the grain before I reveal myself.』 When the Deer King revealed his trapped state, all the other deer left, except for one female deer who remained and spoke this verse: 『Great King, you should know that the hunter is coming. I hope you will diligently find a way to escape from this snare.』 At that time, the Deer King replied with a verse: 『I have diligently tried, and my strength is exhausted. The hair snare is getting tighter, and I cannot escape.』 At that time, the female deer saw the hunter getting closer and spoke another verse: 『Great King, you should know that the hunter is getting closer. I hope you will diligently find a way to escape from this snare.』 The Deer King replied: 『I have diligently tried, and my strength is exhausted. The hair snare is getting tighter, and it is impossible to escape.』 The female deer saw that the hunter had arrived, and she spoke this verse to the hunter: 『Use your sharp knife to kill my body first, and then I hope you will release the Deer King and let him go.』 The hunter heard these words and felt compassion and a sense of wonder: 『This animal is willing to give its life for the sake of deep love for another.』 So he replied with a verse: 『I will not kill you, nor will I kill the Deer King; I will release you and the Deer King, and you can go wherever you please.』 The hunter immediately released the Deer King from the snare.』 The Buddha said to the Bhikkhus: 『Was the Deer King of the past someone else? Do not think of it differently, it was my past self. The five hundred deer are you five hundred Bhikkhus. You abandoned me in times of urgent fear in the past, and now in times of urgent
怖時亦舍我去。時獵師者，則守財像是。過去世不惱害我，今世亦不害我。時女鹿者，阿難是。過去世急怖時不捨我去，今世急怖時亦不捨我去。」
佛即以是因緣故，說第二本生。佛言：「過去世時，有波羅奈城，城邊有池，池名雨成。是池中有多水、多魚、多龜、多鵝、雁鴨。中有雁王，名治國，作五百雁主。爾時有獵師，先施毛罥近谷，是雁王前行右腳著罥中，作是念：『若我出是罥腳者，余雁不敢啖谷，須啖谷盡然后當現。』啖谷盡已，即便現腳相，眾雁舍王飛去。唯有一大臣，名蘇摩，不捨王去。治國雁王語大臣言：『我與汝職作王，在諸雁前行。』答言：『不能。』問言：『何故？』爾時大臣以偈答言：
「『我願隨王， 死生不變， 寧共王死， 勝相離生。 大王當知， 是罥師來， 但勤方便， 求脫此罥。』
「爾時雁王以偈答言：
「『我勤方便， 力勢已盡， 毛罥轉急， 不能得脫。』
「爾時大臣見罥師轉近，復說偈言：
「『大王當知， 罥師欲至， 愿勤方便， 求脫此罥。』
「爾時雁王以偈答言：
「『我勤方便， 力勢已盡， 毛罥轉急， 不可得脫。』
「蘇摩大臣見罥師到已，向說
【現代漢語翻譯】 現代漢語譯本 『在危難的時候也捨棄我離去。當時的獵人，就是守財象（指前世的象）。過去世不惱害我，今世也不會害我。當時的女鹿，就是阿難（Ananda）尊者。過去世在危急恐怖的時候不捨棄我離去，今世在危急恐怖的時候也不會捨棄我離去。』
佛陀因為這個因緣，說了第二個本生故事。佛說：『過去世的時候，有個波羅奈（波羅奈斯，古印度城市名）城，城邊有個池塘，池塘名叫雨成。這個池塘里有很多水、很多魚、很多烏龜、很多鵝、雁鴨。其中有個雁王，名叫治國，作為五百隻雁的首領。當時有個獵人，事先設定了毛繩陷阱在靠近山谷的地方，這個雁王走在前面，右腳踩到了陷阱中，心想：『如果我立刻掙脫這個陷阱，其他的雁就不敢吃穀子了，必須等它們把穀子吃完我再現身。』等它們把穀子吃完后，雁王才顯露出被困的腳。眾雁都捨棄雁王飛走了。只有一位大臣，名叫蘇摩（Soma），不捨棄雁王離去。治國雁王對大臣說：『我把管理雁群的職責交給你，你在眾雁前行。』蘇摩回答說：『我不能勝任。』雁王問：『為什麼？』當時大臣用偈語回答說：
『我願追隨大王，生死不渝，寧願與大王一同死去，勝過獨自茍活。大王您應當知道，那個獵人來了，但願您努力想辦法，設法擺脫這個陷阱。』
『當時雁王用偈語回答說：
『我努力想辦法，力量已經用盡，毛繩陷阱越來越緊，不能夠脫身。』
『當時大臣看到獵人越來越近，又說了偈語：
『大王您應當知道，獵人就要到了，希望您努力想辦法，設法擺脫這個陷阱。』
『當時雁王用偈語回答說：
『我努力想辦法，力量已經用盡，毛繩陷阱越來越緊，不能夠脫身。』
『蘇摩大臣看到獵人已經來到，於是說道
【English Translation】 English version 『He also abandoned me in times of fear. The hunter at that time was the treasure-guarding elephant (referring to the elephant in the previous life). He did not harm me in the past life, and he will not harm me in this life either. The female deer at that time was Ananda (a disciple of the Buddha). He did not abandon me in times of urgent fear in the past life, and he will not abandon me in times of urgent fear in this life either.』
The Buddha, because of this cause, told the second Jataka story. The Buddha said: 『In the past, there was a city of Varanasi (ancient Indian city), and beside the city was a pond called Rain-Made. In this pond, there was much water, many fish, many turtles, many geese, ducks, and swans. Among them was a swan king named Ruling-the-Kingdom, who was the leader of five hundred swans. At that time, there was a hunter who had set up a hair-rope trap near the valley. The swan king, walking in front, stepped into the trap with his right foot, and thought: 『If I break free from this trap immediately, the other swans will not dare to eat the grain; I must wait until they have finished eating the grain before I reveal myself.』 After they had finished eating the grain, the swan king revealed his trapped foot. All the swans abandoned the king and flew away. Only one minister, named Soma, did not abandon the king. The swan king Ruling-the-Kingdom said to the minister: 『I entrust you with the duty of managing the swans; you go in front of the swans.』 Soma replied: 『I am not capable.』 The swan king asked: 『Why?』 At that time, the minister replied in verse:
『I wish to follow the king, unchanging in life and death, I would rather die with the king, than live alone. O King, you should know, that the hunter is coming, May you diligently find a way, to escape this trap.』
『At that time, the swan king replied in verse:
『I have diligently tried to find a way, my strength is exhausted, the hair-rope trap is getting tighter, I cannot escape.』
『At that time, the minister, seeing the hunter getting closer, again spoke in verse:
『O King, you should know, that the hunter is about to arrive, May you diligently find a way, to escape this trap.』
『At that time, the swan king replied in verse:
『I have diligently tried to find a way, my strength is exhausted, the hair-rope trap is getting tighter, I cannot escape.』
『The minister Soma, seeing that the hunter had arrived, spoke to him
偈言
「『大王毛脂肉， 我與等無異， 汝以刀殺我， 放王不損汝。』
「爾時罥師作是念：『畜生深愛他故，乃能與命，甚為希有。』作是念已，語大臣言：『我不相殺，放汝及王，隨意樂去。』獵師即解雁王放去。是二雁小遠，共相謂言：『是獵師作希有事，與我等壽命。若先殺一后殺一，誰能遮者？我等資生之具，當以厚報。』獵師聞已問言：『汝等何說不能去耶？』二雁答言：『我等能去，但具說：「汝作希有事，與我等命。若汝先殺一后殺一，誰能遮者？我等資生之具，當以厚報。」』獵師問雁：『汝是畜生，有何生具以用報我？』二雁答言：『波羅奈王，名梵德，汝持我與。』時獵師言：『彼或害汝，云何當與？』雁言：『汝莫繫縛我，但散將去。』爾時獵師持二雁著兩肩上，到城巷陌中行，是雁端正，眾人樂見多人愛念。眾中有言：『我與汝五錢。』有與十錢、二十錢者，皆言：『小待，莫殺。是人比至王宮，大得財物。』獵師到王宮門已，置雁于地。雁王語守門者：『汝白梵德王治國，雁王今在門外。』便往白王，王即聽入，與設金床。蘇摩大臣隨所應與共相問訊，然後就座，以偈問訊梵德王言：
「『王體安隱不？ 國土豐足不？ 如法化民不？ 等心治國不？』
【現代漢語翻譯】 現代漢語譯本 偈言： 『大王，我的毛、脂、肉，和你沒有什麼不同，你用刀殺我，放了國王也不會損害你。』 當時，獵師這樣想：『畜生如此深愛他人，竟然願意捨棄生命，真是太稀有了。』 這樣想后，他告訴大臣說：『我不互相殘殺，放了你和國王，隨你們高興去吧。』 獵師就解開繩索放走了雁王。這兩隻雁飛遠了一點，互相說道：『這個獵師做了稀有的事，給了我們生命。如果他先殺一隻再殺一隻，誰能阻止他呢？我們應該用豐厚的物資來報答他。』 獵師聽了后問道：『你們說什麼不能走呢？』 兩隻雁回答說：『我們能走，只是想說：「你做了稀有的事，給了我們生命。如果你先殺一隻再殺一隻，誰能阻止你呢？我們應該用豐厚的物資來報答你。」』 獵師問雁：『你們是畜生，有什麼物資可以用來報答我？』 兩隻雁回答說：『波羅奈（Bārāṇasī，古印度城市名）的國王，名叫梵德（Brahmadatta，人名），你把我們獻給他。』 當時獵師說：『他或許會傷害你們，怎麼能獻給他呢？』 雁說：『你不要捆綁我們，只要帶我們去就行了。』 當時，獵師把兩隻雁放在兩肩上，在城裡的街巷中行走，這兩隻雁端正美好，眾人都喜歡看，很多人愛慕它們。有人說：『我給你五個錢。』 有給十個錢、二十個錢的，都說：『稍微等等，不要殺。這個人到了王宮，一定能得到很多財物。』 獵師到了王宮門口，把雁放在地上。雁王告訴守門人：『你稟告治理國家的梵德王，雁王現在在門外。』 守門人就去稟告國王，國王就允許雁王進入，併爲他設定了金床。蘇摩（Soma，人名）大臣按照禮儀與雁王互相問候，然後雁王就座，用偈語問候梵德王說： 『大王的身體安康嗎？國土豐收嗎？如法教化百姓嗎？平等地治理國家嗎？』
【English Translation】 English version Verses: 『O great king, my feathers, fat, and flesh are no different from yours. If you kill me with your knife, releasing the king will not harm you.』 At that time, the hunter thought: 『These animals deeply love each other, willing to give up their lives. This is truly rare.』 After thinking this, he said to the ministers: 『I will not kill each other. I release you and the king, go wherever you please.』 The hunter then untied the ropes and released the Goose King. The two geese flew a short distance away and said to each other: 『This hunter has done a rare thing, giving us our lives. If he were to kill one first and then the other, who could stop him? We should repay him with generous resources.』 After hearing this, the hunter asked: 『What are you saying that prevents you from leaving?』 The two geese replied: 『We can leave, but we want to say: 「You have done a rare thing, giving us our lives. If you were to kill one first and then the other, who could stop you? We should repay you with generous resources.」』 The hunter asked the geese: 『You are animals, what resources do you have to repay me?』 The two geese replied: 『The king of Bārāṇasī (Bārāṇasī, name of an ancient Indian city), named Brahmadatta (Brahmadatta, a personal name), you should offer us to him.』 At that time, the hunter said: 『He might harm you, how can I offer you to him?』 The geese said: 『Do not bind us, just take us there.』 At that time, the hunter placed the two geese on his shoulders and walked through the streets and alleys of the city. These two geese were upright and beautiful, and everyone liked to see them, and many people admired them. Some people said: 『I will give you five coins.』 Some gave ten coins, twenty coins, all saying: 『Wait a little, do not kill them. This person will surely obtain much wealth when he reaches the royal palace.』 When the hunter arrived at the gate of the royal palace, he placed the geese on the ground. The Goose King said to the gatekeeper: 『Inform King Brahmadatta (Brahmadatta, a personal name) who governs the country, that the Goose King is now outside the gate.』 The gatekeeper then went to inform the king, and the king allowed the Goose King to enter and provided him with a golden bed. Minister Soma (Soma, a personal name) greeted the Goose King according to etiquette, and then the Goose King took his seat and greeted King Brahmadatta with verses, saying: 『Is your majesty's body at peace? Is the kingdom prosperous? Do you transform the people according to the Dharma? Do you govern the country with impartiality?』
「爾時梵德王以偈答言：
「『我常自安隱， 國土恒豐寧， 以法化國民， 等心無偏私。』
「如是酬對說五百偈。梵德王聞其所說，而作是念：『雁王乃爾明達。』蘇摩大臣時默然住，梵德王言：『汝何故默然？』大臣答言：『汝是人王國主，此雁王陂澤國主。二主共語，何敢間錯？』王作是念：『此是賢臣。』語言：『蘇摩！我有好園，汝能于中住不？當更集諸雁，為汝等作池，與汝等作隨所樂食。』答言：『不能。』王問：『何故？』雁王言：『王或睡覺忘不蠲我，敕作雁肉食。若宰人不能得余雁，或殺我等以充王廚。』治國雁王入王宮中，諸雁從雨成池出，于王宮上徘徊悲鳴，翅濕有水灑污宮殿。王仰看見水污宮殿，怪而問曰：『此是何等？』雁王答言：『是我眷屬。』王言：『汝欲去耶？』答言：『欲去。』王言：『汝何所須？』答言：『我為獵師所得，於我等作希有事，與我等壽。若先殺一后殺一，誰能遮者？』王言：『當何以報之？』二雁答言：『與金銀、車𤦲、瑪瑙、衣服、飲食。』作是語已飛昇虛空。」佛語諸比丘：「爾時治國雁王豈異人乎？則我身是。五百雁者則五百比丘是，過去急怖時舍我去，今世急怖時亦舍我去。獵師者守財像是，過去世時不惱害我，今亦不
【現代漢語翻譯】 現代漢語譯本 『那時，梵德王用偈頌回答說： 『我常常感到安穩，國土總是豐饒安寧，用佛法教化國民，以平等之心對待，沒有偏袒和私心。』 這樣一來一往，說了五百首偈頌。梵德王聽了他的話，心想：『雁王竟然如此明智通達。』蘇摩大臣當時默默不語，梵德王問：『你為什麼沉默不語？』大臣回答說：『您是人間的國王，這位雁王是陂澤的國王。兩位國王在交談，我怎敢插嘴？』國王心想：『這是個賢能的大臣。』於是說：『蘇摩！我有一個好園林，你能在其中居住嗎？我將再召集眾雁，為你等建造池塘，供給你們喜歡吃的食物。』雁王回答說：『不能。』國王問：『為什麼？』雁王說：『國王您或許睡覺時忘記了赦免我們，下令做雁肉食用。如果廚師找不到其他的雁，或許會殺了我們來充當您的食物。』治國雁王進入王宮后，眾雁從雨水形成的池塘中飛出，在王宮上空盤旋悲鳴，翅膀上的水灑落在宮殿上，弄髒了宮殿。國王抬頭看見水污濁了宮殿，感到奇怪便問：『這是什麼？』雁王回答說：『是我的眷屬。』國王說：『你要走了嗎？』回答說：『要走了。』國王說：『你需要什麼？』回答說：『我被獵師抓獲，對我們做了稀有的事情，給了我們壽命。如果先殺一隻，后殺一隻，誰能阻止呢？』國王說：『應當用什麼來報答他呢？』兩隻雁回答說：『給他金銀、車乘、瑪瑙、衣服、飲食。』說完這些話，就飛昇到空中。』佛告訴眾比丘：『當時的治國雁王難道是別人嗎？就是我的前身。那五百隻雁就是那五百比丘，過去在危急恐怖的時候舍我而去，今生在危急恐怖的時候也舍我而去。獵師就是守財的象，過去世不惱害我，現在也不惱害我。』
【English Translation】 English version 『At that time, King Brahmadatta replied with a verse: 『I am always at peace, my kingdom is always prosperous and tranquil, I transform the people with the Dharma, with an equal mind, without partiality or selfishness.』 Thus, they responded to each other with five hundred verses. King Brahmadatta, hearing what he said, thought to himself, 『The Goose King is so wise and understanding.』 Minister Soma remained silent at that time. King Brahmadatta said, 『Why are you silent?』 The minister replied, 『You are the king of the human realm, and this Goose King is the king of the marshland. How dare I interrupt when two kings are conversing?』 The king thought, 『This is a virtuous minister.』 He then said, 『Soma! I have a beautiful garden. Can you live in it? I will gather more geese, build ponds for you, and provide you with the food you like.』 The Goose King replied, 『I cannot.』 The king asked, 『Why?』 The Goose King said, 『Perhaps the king will forget to pardon us when he is asleep and order goose meat to be prepared. If the cooks cannot find other geese, they might kill us to fill your kitchen.』 After the ruling Goose King entered the palace, the geese flew out of the ponds formed by the rain, circling and lamenting above the palace. The water from their wet wings sprinkled and soiled the palace. The king looked up and saw the water staining the palace, and, feeling strange, asked, 『What is this?』 The Goose King replied, 『These are my relatives.』 The king said, 『Do you want to leave?』 He replied, 『I want to leave.』 The king said, 『What do you need?』 He replied, 『I was captured by a hunter, who did something rare for us and gave us life. If he kills one first and then another, who can stop him?』 The king said, 『How should I repay him?』 The two geese replied, 『Give him gold, silver, chariots, agate, clothes, and food.』 After saying these words, they flew up into the sky.』 The Buddha told the monks, 『Was the ruling Goose King of that time someone else? It was my former self. Those five hundred geese were the five hundred monks, who abandoned me in times of danger and fear in the past, and they abandon me in times of danger and fear in this life as well. The hunter is the wealth-guarding elephant, who did not harm me in the past life, and does not harm me now.』
惱害我。梵德王者即凈飯王是，蘇摩大臣者阿難是。過去急怖畏時不捨我，今急怖畏時亦不捨我。」
佛即時以是因緣故，說第三本生：「有過去世近雪山下，有師子獸王住，作五百師子主。是師子王后時老病瘦眼闇，在諸師子前行，墮空井中，五百師子皆舍離去。爾時去空井不遠，有一野干，見師子王作是念：『我所以得此林住安樂飽滿肉者，由師子王故。師子王今墮急處，云何當報？』時此井邊有渠流水，野干即以口腳通水入井，隨水滿井，師子浮出。時此林神而說偈言：
「『身雖自雄健， 應以弱為友； 小野干能救， 師子王井難。』」
佛語諸比丘：「爾時師子王者，豈異人乎？則我身是。五百師子者，諸比丘是。過去世急怖時舍離我去，今急怖時亦舍我去。野干者，阿難是。過去世時愛念我，今亦愛念我。」
佛即以是因緣故，如是廣說五百本生。
十誦律卷第三十六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十七(第六誦之二)
後秦北印度三藏弗若多羅譯雜誦中調達事之二
佛在王舍城方黑石聖山，與大比丘眾七百人俱。爾時世尊中前著衣持缽，阿難隨後入王舍城乞食。食后往詣講堂，于眾僧前敷坐處坐。調達亦
【現代漢語翻譯】 現代漢語譯本：『他惱害我。梵德王者（Vandaka Raja，即凈飯王）就是，蘇摩大臣（Soma大臣）就是阿難。過去在危急恐怖的時候不捨棄我，現在在危急恐怖的時候也不捨棄我。』
佛陀即時因為這個因緣，說了第三個本生故事：『過去世，靠近雪山的地方，有一隻獅子獸王居住，作為五百隻獅子的首領。這隻獅子王后來年老生病，身體瘦弱，眼睛昏花，走在眾獅子前面，掉進了一口空井中，五百隻獅子都捨棄離開了。當時，離空井不遠的地方，有一隻野干，看見獅子王，心想：『我之所以能在這片森林裡居住，安樂飽食肉類，都是因為獅子王。獅子王現在身處危急之處，我應該如何報答呢？』當時，這井邊有一條水渠流水，野干就用口和腳疏通水流進入井中，隨著水灌滿井，獅子王就浮了上來。當時，這片森林的林神說了這樣一首偈：
『身雖自雄健， 應以弱為友； 小野干能救， 師子王井難。』
佛陀告訴眾比丘：『當時的獅子王，難道是別人嗎？就是我的前身。五百隻獅子，就是眾比丘。過去世在危急恐怖的時候捨棄離開我，現在在危急恐怖的時候也捨棄離開我。野干，就是阿難。過去世的時候愛護思念我，現在也愛護思念我。』
佛陀即時因為這個因緣，像這樣廣泛地講述了五百個本生故事。
《十誦律》卷第三十六 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第三十七(第六誦之二)
後秦北印度三藏弗若多羅翻譯的《雜誦》中關於調達事件之二
佛陀在王舍城方黑石聖山，與七百位大比丘眾在一起。當時，世尊在中午之前穿好衣服，拿著缽，阿難隨後進入王舍城乞食。乞食后前往講堂，在眾僧面前鋪設座位坐下。調達也
【English Translation】 English version: 'He harms me. Vandaka Raja (凈飯王, Shuddhodana) is he, Soma (蘇摩) minister is Ananda. In the past, during times of urgent fear, he did not abandon me, and now, during times of urgent fear, he does not abandon me either.'
The Buddha then, because of this cause, spoke the third Jataka: 'In the past, near the Himalayas, there lived a lion king, who was the leader of five hundred lions. This lion king later became old and sick, his body weakened, and his eyes dimmed. Walking in front of the lions, he fell into an empty well, and all five hundred lions abandoned him and left. At that time, not far from the empty well, there was a jackal who, seeing the lion king, thought: 'The reason I can live in this forest, enjoy peace and eat my fill of meat, is because of the lion king. The lion king is now in a dangerous place, how should I repay him?' At that time, there was a ditch with flowing water near the well. The jackal then used its mouth and feet to channel the water into the well. As the water filled the well, the lion king floated out. At that time, the forest deity of this forest spoke this verse:
'Though the body is strong and brave, One should befriend the weak; The small jackal could save, The lion king from the well's peak.'
The Buddha told the monks: 'Was the lion king at that time someone else? It was my past self. The five hundred lions were the monks. In the past life, during times of urgent fear, they abandoned me and left, and now, during times of urgent fear, they also abandon me and leave. The jackal was Ananda. In the past life, he loved and cared for me, and now he also loves and cares for me.'
The Buddha then, because of this cause, extensively narrated five hundred Jataka stories in this way.
《Vinaya in Ten Recitations》 Volume 36 《Taisho Tripitaka》 Volume 23 No. 1435 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》 Volume 37 (Second of the Sixth Recitation)
Translated by Tripiṭaka Punyatara from Northern India of the Later Qin Dynasty, the second part of the 'Miscellaneous Recitations' concerning Devadatta's affairs
The Buddha was at the Black Stone Sacred Mountain in Rajagriha, together with a large assembly of seven hundred monks. At that time, before noon, the World-Honored One put on his robes and carried his bowl, and Ananda followed him into Rajagriha to beg for food. After the meal, he went to the lecture hall and sat down on the seat prepared in front of the assembly of monks. Devadatta also
如是，中前著衣持缽，迦留羅提舍隨後，入王舍城乞食。食后詣講堂隨次第坐，坐已調達僧中唱言：「比丘應盡形受著納衣、應盡形受乞食、應盡形受一食、應盡形受露地住、應盡形受斷肉魚。是五法隨順少欲知足、易養易滿、知時知量、精進持戒清凈、一心遠離、向泥洹門。若比丘行是五法，疾得泥洹。」調達爾時，非法說法法說非法、善說非善非善說善、犯說非犯、非犯說犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、言說非言、非言說言。佛爾時自約敕調達：「汝莫作方便破和合僧，莫受持破僧因緣事。汝與僧共和合，和合者歡喜無諍，一心一學如水乳合安樂行。汝莫非法說法、法說非法、非善說善、善說非善、非犯說犯、犯說非犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、言說非言、非言說言。」調達聞佛如是約敕，不捨破僧因緣事。當佛約敕調達不捨是事，爾時迦留羅提舍比丘，在調達后以扇扇調達。加留羅提舍比丘，即時偏袒右肩、合掌白佛言：「如佛讚歎頭陀功德，上人調達亦讚歎頭陀功德。佛何以生妒心？」佛言：「癡人！我有何妒心？過去諸佛讚歎納衣、聽著納衣。我今亦讚歎納衣、聽著納衣
【現代漢語翻譯】 現代漢語譯本： 就這樣，（佛陀）整理好衣服，拿著缽，迦留羅提舍（Kaludayi）跟在後面，進入王舍城（Rajagrha）乞食。飯後，他們來到講堂，按照次序坐下。坐定后，提婆達多（Devadatta）在僧團中宣稱：『比丘應當終身穿著糞掃衣（納衣）、應當終身乞食、應當終身只吃一餐、應當終身住在露天、應當終身斷絕魚肉。這五種修行方法順應了少欲知足，容易供養和滿足，知時知量，精進持戒清凈，一心遠離，通向涅槃（Nirvana）之門。如果比丘奉行這五種方法，就能迅速證得涅槃。』當時，提婆達多非法說成是法，法說成非法，善說成非善，非善說成善，犯戒說成非犯戒，非犯戒說成犯戒，輕的說成重，重的說成輕，有罪的說成無罪，無罪的說成有罪，常行的法說成非常行的法，非常行的法說成常行的法，該說的說成不該說的，不該說的說成該說的。 佛陀當時親自告誡提婆達多：『你不要想方設法破壞僧團的和合，不要接受和支援導致僧團分裂的事情。你應當與僧團保持和合，和合才能帶來歡喜，沒有爭端，一心一意地學習，如同水乳交融般安樂修行。你不要非法說成是法，法說成非法，非善說成善，善說成非善，非犯戒說成犯戒，犯戒說成非犯戒，輕的說成重，重的說成輕，有罪的說成無罪，無罪的說成有罪，常行的法說成非常行的法，非常行的法說成常行的法，該說的說成不該說的，不該說的說成該說的。』提婆達多聽了佛陀這樣的告誡，仍然不放棄破壞僧團的事情。當佛陀告誡提婆達多不要做這件事時，迦留羅提舍比丘當時正在提婆達多身後用扇子為他扇風。迦留羅提舍比丘立刻袒露右肩，合掌對佛陀說：『既然佛陀您讚歎頭陀（dhuta）的功德，上人提婆達多也讚歎頭陀的功德。佛陀您為什麼會生起嫉妒心呢？』佛陀說：『愚癡的人啊！我有什麼嫉妒心呢？過去的諸佛讚歎糞掃衣，允許穿著糞掃衣。我現在也讚歎糞掃衣，允許穿著糞掃衣。』
【English Translation】 English version: Thus, having arranged his robes and taken his bowl, the Buddha, with Kaludayi following behind, entered Rajagrha (Royal Abode) to beg for food. After the meal, they went to the lecture hall and sat down in order. Having sat down, Devadatta (God-given) proclaimed in the Sangha (community): 'Bhikkhus (monks) should for life wear robes made of rags (納衣, naayi), should for life beg for food, should for life eat only one meal, should for life dwell in the open air, should for life abstain from meat and fish. These five practices accord with few desires and contentment, are easy to support and satisfy, knowing the time and measure, diligently upholding the precepts purely, with one mind far away, towards the gate of Nirvana (extinction of suffering). If bhikkhus practice these five things, they will quickly attain Nirvana.' At that time, Devadatta spoke of what was not the Dharma (law) as the Dharma, and the Dharma as what was not the Dharma; spoke of what was not good as good, and good as what was not good; spoke of an offense as not an offense, and not an offense as an offense; spoke of what was light as heavy, and what was heavy as light; spoke of what was defiled as undefiled, and what was undefiled as defiled; spoke of what was constantly practiced as what was not constantly practiced, and what was not constantly practiced as what was constantly practiced; spoke of what should be said as what should not be said, and what should not be said as what should be said. The Buddha then personally admonished Devadatta: 'Do not devise means to break the harmony of the Sangha, do not accept and uphold matters that cause the Sangha to split. You should be in harmony with the Sangha, harmony brings joy, without disputes, learning with one mind and one heart, practicing peacefully like milk and water mixed together. Do not speak of what is not the Dharma as the Dharma, and the Dharma as what is not the Dharma; speak of what is not good as good, and good as what is not good; speak of an offense as not an offense, and not an offense as an offense; speak of what is light as heavy, and what is heavy as light; speak of what is defiled as undefiled, and what is undefiled as defiled; speak of what is constantly practiced as what is not constantly practiced, and what is not constantly practiced as what is constantly practiced; speak of what should be said as what should not be said, and what should not be said as what should be said.' Having heard the Buddha's admonishment, Devadatta did not abandon the matter of breaking the harmony of the Sangha. When the Buddha admonished Devadatta not to do this, at that time the bhikkhu Kaludayi was behind Devadatta fanning him with a fan. The bhikkhu Kaludayi immediately bared his right shoulder, joined his palms, and said to the Buddha: 'Since the Buddha praises the merits of the dhuta (ascetic practices), the venerable Devadatta also praises the merits of the dhuta. Why does the Buddha feel jealous?' The Buddha said: 'Foolish man! What jealousy do I have? The Buddhas of the past praised robes made of rags, and permitted the wearing of robes made of rags. I also now praise robes made of rags, and permit the wearing of robes made of rags.'
，亦聽著居士衣。癡人！過去諸佛讚歎乞食、聽乞食。我今亦讚歎乞食、聽乞食，亦聽請食。癡人！過去諸佛讚歎一食、聽一食。我今讚歎一食、聽一食，亦聽再食。癡人！過去諸佛讚歎露地住、聽露地住。我今讚歎露地住、聽露地住，亦聽房舍住。癡人！我不聽啖三種不凈肉：若見、若聞、若疑。見者，自眼見是畜生為我故殺。聞者，從可信人聞為汝故殺是畜生。疑者，是中無屠賣家，又無自死者，是人兇惡，能故奪畜生命。癡人！如是三種肉我不聽啖。癡人！我聽啖三種凈肉。何等三？不見、不聞、不疑。不見者，不自眼見為我故殺是畜生。不聞者，不從可信人聞為汝故殺是畜生。不疑者，是中有屠兒，是人慈心，不能奪畜生命。我聽啖如是三種凈肉。癡人！若大祠，所謂象祠、馬祠、人祠、和阇毗耶祠、三若波陀祠、隨意祠，若諸世會殺生處祠，如是大祠世會中，不聽沙門釋子啖肉。何以故？是大祠世會，皆為客故。」佛說是已，即從坐起入室坐禪。爾時調達作是言：「我調達僧中唱言：『比丘應盡形著納衣、應盡形乞食、應盡形一食、應盡形露地住、應盡形不啖肉魚。』隨何比丘，喜樂是五法者，便起捉籌。」唱已調達及四伴即起捉籌。調達第二復作是言：「我調達僧中唱言：『比丘應盡形著納衣、應盡形乞
【現代漢語翻譯】 現代漢語譯本： 『也聽穿著居士的衣服。』愚癡的人啊！過去的諸佛讚歎乞食、聽聞乞食。我現在也讚歎乞食、聽聞乞食，也聽聞接受邀請的飲食。愚癡的人啊！過去的諸佛讚歎一日一食、聽聞一日一食。我現在讚歎一日一食、聽聞一日一食，也聽聞接受再次進食。愚癡的人啊！過去的諸佛讚歎住在露天、聽聞住在露天。我現在讚歎住在露天、聽聞住在露天，也聽聞住在房舍里。愚癡的人啊！我不允許吃三種不乾淨的肉：如果看見、如果聽見、如果懷疑。看見，就是親眼看見這個畜生爲了我而被殺。聽見，就是從可信的人那裡聽見說爲了你而殺了這個畜生。懷疑，就是這裡沒有屠夫或賣家，也沒有自然死亡的動物，這個人兇惡，能夠故意奪取畜生的性命。愚癡的人啊！像這樣的三種肉我不允許吃。愚癡的人啊！我允許吃三種乾淨的肉。哪三種呢？沒有看見、沒有聽見、沒有懷疑。沒有看見，就是沒有親眼看見爲了我而殺了這個畜生。沒有聽見，就是沒有從可信的人那裡聽見說爲了你而殺了這個畜生。沒有懷疑，就是這裡有屠夫，這個人有慈悲心，不能奪取畜生的性命。我允許吃像這樣的三種乾淨的肉。愚癡的人啊！如果大型祭祀，比如象祠（Gajasirsa，以大象為祭品的祭祀）、馬祠（Asvasirsa，以馬為祭品的祭祀）、人祠（Narasirsa，以人為祭品的祭祀）、和阇毗耶祠（vajapeya，一種古老的吠陀祭祀）、三若波陀祠（samjnapada，祭祀場所）、隨意祠（隨意的祭祀），如果各種世俗集會殺生祭祀的地方，像這樣的大型祭祀世俗集會中，不允許沙門釋子（Sramana Sakyaputra，釋迦牟尼的弟子）吃肉。為什麼呢？因為這些大型祭祀世俗集會，都是爲了招待客人。』佛說完這些話，就從座位上起身進入房間坐禪。當時提婆達多（Devadatta）這樣說：『我提婆達多在僧團中宣佈：『比丘應該終身穿著糞掃衣、應該終身乞食、應該終身一日一食、應該終身住在露天、應該終身不吃肉和魚。』任何喜歡這五種法的比丘，就站起來拿籌。』宣佈之後，提婆達多和他的四個同伴就站起來拿籌。提婆達多第二次這樣說：『我提婆達多在僧團中宣佈：『比丘應該終身穿著糞掃衣、應該終身乞
【English Translation】 English version: 『Also listening to the layman's clothes.』 Foolish man! The Buddhas of the past praised alms-begging and listened to alms-begging. I now also praise alms-begging and listen to alms-begging, and also listen to invited food. Foolish man! The Buddhas of the past praised eating one meal a day and listened to eating one meal a day. I now praise eating one meal a day and listen to eating one meal a day, and also listen to eating again. Foolish man! The Buddhas of the past praised dwelling in the open and listened to dwelling in the open. I now praise dwelling in the open and listen to dwelling in the open, and also listen to dwelling in houses. Foolish man! I do not allow eating three kinds of unclean meat: if seen, if heard, if suspected. Seen means personally seeing that this animal was killed for my sake. Heard means hearing from a trustworthy person that this animal was killed for your sake. Suspected means that there is no butcher or seller here, nor are there any animals that died naturally; this person is fierce and can deliberately take the lives of animals. Foolish man! I do not allow eating such three kinds of meat. Foolish man! I allow eating three kinds of clean meat. What are the three? Not seen, not heard, not suspected. Not seen means not personally seeing that this animal was killed for my sake. Not heard means not hearing from a trustworthy person that this animal was killed for your sake. Not suspected means that there is a butcher here, and this person is compassionate and cannot take the lives of animals. I allow eating such three kinds of clean meat. Foolish man! If there are large sacrifices, such as Gajasirsa (象祠, elephant sacrifice), Asvasirsa (馬祠, horse sacrifice), Narasirsa (人祠, human sacrifice), Vajapeya (和阇毗耶祠, a type of Vedic sacrifice), Samjnapada (三若波陀祠, place of sacrifice), any sacrifice (隨意祠, any sacrifice), if there are various worldly gatherings where animals are killed for sacrifice, in such large sacrifices and worldly gatherings, Sramana Sakyaputra (沙門釋子, disciples of Sakyamuni) are not allowed to eat meat. Why? Because these large sacrifices and worldly gatherings are all for the sake of guests.』 After the Buddha said this, he rose from his seat and entered the room to meditate. At that time, Devadatta (調達) said: 『I, Devadatta, announce in the Sangha: 『Bhikkhus should wear patched robes for life, should beg for food for life, should eat one meal a day for life, should dwell in the open for life, should not eat meat and fish for life.』 Any bhikkhu who delights in these five practices should stand up and take a lot.』 After announcing this, Devadatta and his four companions stood up and took lots. Devadatta said a second time: 『I, Devadatta, announce in the Sangha: 『Bhikkhus should wear patched robes for life, should beg for
食、應盡形一食、應盡形露地住、應盡形不啖肉魚。』隨何比丘，喜樂是五法者，便起捉籌。」唱第二語已，有二百五十比丘，從坐起捉籌。調達第三複作是言：「我調達僧中唱言：『比丘應盡形著納衣、應盡形乞食、應盡形一食、應盡形露地住、應盡形不啖肉魚。』隨何比丘，喜樂是五法者，便起捉籌。」第三唱已，復有二百五十比丘，從坐起捉籌。爾時調達，即將是眾還自住處，更立法制。調達作是言：「應盡形著納衣、應盡形乞食、應盡形一食、應盡形露地住、應盡形不啖肉魚，隨何比丘，不喜樂、不忍受是五法者，是人去我等遠，與我別異不共語。」
世尊晡時從禪室起，于僧中坐，告諸比丘：「調達以八邪法覆心，不覺破僧。何等八？利衰、譭譽、稱譏、苦樂、惡知識、惡伴黨。」調達聞佛說其破僧壞轉法輪，歡喜作是念：「瞿曇沙門有大神通力勢，我能破彼和合僧，我好名聲流佈四方：瞿曇沙門有大神通力勢，調達能破彼和合僧。」便如佛在僧中坐時，右舍利弗、目連在左。調達亦如是，右俱迦梨、左迦留羅提舍。時舍利弗、目連白佛言：「世尊！我等今往調達眾中，有可化者開導令還？」佛言：「隨意。」舍利弗、目連即詣調達講堂。有一比丘，見舍利弗、目連往調達眾所，宛轉啼哭似木段轉作
【現代漢語翻譯】 現代漢語譯本：『應終身穿著糞掃衣（納衣，指用丟棄的碎布縫製的衣服）、應終身乞食、應終身一日一餐、應終身住在露天、應終身不吃肉和魚。』 隨從哪位比丘，如果喜好這五種修行方式，就站起來拿取籌碼。」 調達第二次說完后，有二百五十位比丘從座位上站起來拿取籌碼。調達第三次又這樣說：「我提婆達多（調達）在僧團中宣佈：『比丘應終身穿著糞掃衣、應終身乞食、應終身一日一餐、應終身住在露天、應終身不吃肉和魚。』 隨從哪位比丘，如果喜好這五種修行方式，就站起來拿取籌碼。」 第三次說完后，又有二百五十位比丘從座位上站起來拿取籌碼。當時，提婆達多就帶著這些人回到自己住的地方，另立戒律制度。提婆達多這樣說：「應終身穿著糞掃衣、應終身乞食、應終身一日一餐、應終身住在露天、應終身不吃肉和魚，隨從哪位比丘，如果不喜好、不能忍受這五種修行方式，這個人就離我們遠一點，與我們不同，不要和我們說話。」
世尊在傍晚時分從禪房出來，在僧團中坐下，告訴眾比丘：「提婆達多被八種邪法矇蔽了心智，沒有察覺到自己正在破壞僧團。哪八種呢？利得和衰敗、誹謗和讚譽、稱揚和譏諷、痛苦和快樂、惡知識（指不良的導師）、惡伴黨（指不良的同伴）。」 提婆達多聽到佛陀說他破壞僧團，破壞正法輪的運轉，反而歡喜地想：「喬達摩（瞿曇）沙門有很大的神通力量，我能破壞他的和合僧團，我的好名聲就會流傳四方：喬達摩沙門有很大的神通力量，提婆達多能破壞他的和合僧團。」 就像佛陀在僧團中坐著的時候，右邊是舍利弗（舍利弗，智慧第一的佛陀弟子），左邊是目犍連（目連，神通第一的佛陀弟子）。提婆達多也是這樣，右邊是俱迦梨（俱迦梨，提婆達多的弟子），左邊是迦留羅提舍（迦留羅提舍，提婆達多的弟子）。當時，舍利弗、目犍連對佛陀說：「世尊！我們現在去提婆達多的僧眾中，如果有可以教化的人，就開導他們回來，可以嗎？」 佛陀說：「可以，隨你們的意願。」 舍利弗、目犍連就前往提婆達多的講堂。有一位比丘，看到舍利弗、目犍連前往提婆達多的僧眾那裡，像木頭段一樣滾動著，宛轉啼哭。
【English Translation】 English version: 'One should for life wear robes made of discarded rags (nāṅācīvara, robes made from discarded rags), one should for life beg for food, one should for life eat only one meal a day, one should for life dwell in the open, one should for life abstain from eating meat and fish.' Whichever bhikkhu delights in these five practices, let him rise and take a lot.' After the second announcement, two hundred and fifty bhikkhus rose from their seats and took lots. Devadatta (調達) then made the third statement: 'I, Devadatta, announce in the Sangha: 'Bhikkhus should for life wear robes made of discarded rags, should for life beg for food, should for life eat only one meal a day, should for life dwell in the open, should for life abstain from eating meat and fish.' Whichever bhikkhu delights in these five practices, let him rise and take a lot.' After the third announcement, another two hundred and fifty bhikkhus rose from their seats and took lots. At that time, Devadatta took this group back to his own dwelling place and established new rules. Devadatta said: 'One should for life wear robes made of discarded rags, one should for life beg for food, one should for life eat only one meal a day, one should for life dwell in the open, one should for life abstain from eating meat and fish. Whichever bhikkhu does not delight in or endure these five practices, let that person stay far away from us, be different from us, and not speak with us.'
The World-Honored One (世尊) arose from his meditation chamber in the evening, sat in the Sangha, and told the bhikkhus: 'Devadatta is covered by eight evil dharmas, and does not realize that he is destroying the Sangha. What are the eight? Gain and loss, defamation and praise, commendation and ridicule, suffering and pleasure, evil knowledge (惡知識, bad teachers), evil companions (惡伴黨, bad companions).』 Devadatta heard the Buddha say that he was destroying the Sangha and ruining the turning of the Dharma wheel, and he rejoiced, thinking: 'The Śramaṇa Gautama (瞿曇) has great supernatural power, but I can destroy his harmonious Sangha, and my good name will spread in all directions: The Śramaṇa Gautama has great supernatural power, but Devadatta can destroy his harmonious Sangha.' Just as when the Buddha sat in the Sangha, Śāriputra (舍利弗, foremost in wisdom among the Buddha's disciples) was on his right and Maudgalyāyana (目連, foremost in supernatural powers among the Buddha's disciples) was on his left, so too was Devadatta, with Kokālika (俱迦梨, Devadatta's disciple) on his right and Kālodāyin (迦留羅提舍, Devadatta's disciple) on his left. Then Śāriputra and Maudgalyāyana said to the Buddha: 'World-Honored One! May we now go to Devadatta's assembly and guide those who can be converted back?' The Buddha said: 'As you wish.' Śāriputra and Maudgalyāyana then went to Devadatta's lecture hall. One bhikkhu, seeing Śāriputra and Maudgalyāyana going to Devadatta's assembly, wept and wailed like a log rolling over.
是念：「如是惡世，舍利弗、目連舍離世尊，反就調達。」佛見比丘知而故問：「汝今何以宛轉啼哭，如似木段？」答言：「世尊！如是惡世，舍利弗、目連舍離如來，反就調達。」佛言：「比丘！若舍利弗、目連舍我去，更求智慧者，無有是處。」比丘聞佛語，心大歡喜，稱言：「舍利弗、目連！舍如來去，更求智慧者，無有是處。」
爾時調達遙見舍利弗、目連來，心大歡喜作是念：「瞿曇沙門第一好大弟子二人，今轉屬我。」如佛見舍利弗、目連來時，舉右手言：「善來！舍利弗、目連！」調達亦爾，見舍利弗、目連來，亦舉右手言：「善來！舍利弗、目連！」即遣右俱伽梨安舍利弗，遣左迦留羅提舍安目連。如佛在眾中語舍利弗、目連：「汝等為眾說法，我脊痛小息。」調達亦爾，在眾中語舍利弗、目連：「汝等為諸比丘說法，我脊痛小息。」如佛四褻郁多羅僧敷，以僧伽梨作枕、右脅臥。調達亦爾，四褻郁多羅僧敷，以僧伽梨作枕、右脅臥。時有天神，深愛佛法故，令調達睡，轉左脅臥、鼾睡䆿語、顰呻振擺、斷齒作聲。時舍利弗為諸比丘說法，種種因緣讚歎佛法僧戒，種種呵責說調達過罪惡道分，當墮阿鼻地獄一劫壽不可救。目連即入如是禪定，以是定力於是處沒，出於東方虛空中，現四威儀行立
【現代漢語翻譯】 現代漢語譯本： 念道：『在這樣的惡世中，舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）、目連（Maudgalyayana，神通第一的佛陀十大弟子之一）竟然捨棄世尊，反而去追隨提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）。』佛陀明知比丘們的情況，卻故意問道：『你們現在為何如此婉轉啼哭，如同木頭一般？』他們回答說：『世尊！正是在這樣的惡世中，舍利弗、目連竟然捨棄如來，反而去追隨提婆達多。』佛陀說：『比丘們！如果舍利弗、目連離開我，還能找到更好的智慧，那是絕不可能的。』比丘們聽了佛陀的話，心中非常歡喜，稱頌道：『舍利弗、目連！如果捨棄如來，還能找到更好的智慧，那是絕不可能的。』
當時，提婆達多遠遠地看見舍利弗、目連前來，心中非常歡喜，心想：『喬達摩（Gautama，釋迦牟尼佛的姓）沙門（Shramana，出家修行者）中最優秀的兩個大弟子，現在要轉而歸屬於我了。』如同佛陀看見舍利弗、目連前來時，舉起右手說：『善來！舍利弗、目連！』提婆達多也一樣，看見舍利弗、目連前來，也舉起右手說：『善來！舍利弗、目連！』隨即派遣右邊的俱伽梨（Kokalika，提婆達多的弟子）去安排舍利弗，派遣左邊的迦留羅提舍（Kalodayin，提婆達多的弟子）去安排目連。如同佛陀在眾人中對舍利弗、目連說：『你們為大眾說法，我脊背疼痛，需要稍微休息。』提婆達多也一樣，在眾人中對舍利弗、目連說：『你們為眾比丘說法，我脊背疼痛，需要稍微休息。』如同佛陀將四層郁多羅僧（Uttarasanga，上衣）鋪開，用僧伽梨（Sanghati，大衣）作枕頭，右脅而臥。提婆達多也一樣，將四層郁多羅僧鋪開，用僧伽梨作枕頭，右脅而臥。當時，有一位天神，因為深深地熱愛佛法，就讓提婆達多睡著了，轉為左脅而臥，鼾聲大作，說胡話，皺眉呻吟，身體搖擺，甚至發出斷齒的聲音。這時，舍利弗為眾比丘說法，用各種因緣讚歎佛法僧戒，用各種方式呵責提婆達多的過錯罪行，說他將墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處），一劫（Kalpa，極長的時間單位）的壽命，無法救拔。目連隨即進入這樣的禪定，憑藉這種禪定之力，就在那個地方消失，出現在東方虛空中，顯現出四種威儀，行走站立。
【English Translation】 English version: It is recited: 'In such an evil world, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) and Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) abandon the World Honored One and instead follow Devadatta (Buddha's cousin, known for opposing the Buddha).' The Buddha, knowing the situation of the monks, deliberately asked: 'Why are you weeping so indirectly, like pieces of wood?' They replied: 'World Honored One! It is in such an evil world that Sariputra and Maudgalyayana abandon the Tathagata (another name for the Buddha) and instead follow Devadatta.' The Buddha said: 'Monks! If Sariputra and Maudgalyayana leave me and can find better wisdom, that is impossible.' The monks, hearing the Buddha's words, were very happy and exclaimed: 'Sariputra and Maudgalyayana! If they abandon the Tathagata and can find better wisdom, that is impossible.'
At that time, Devadatta, seeing Sariputra and Maudgalyayana coming from afar, was very happy and thought: 'The two best great disciples of the Shramana (ascetic) Gautama (Buddha's family name) are now turning to belong to me.' Just as the Buddha, seeing Sariputra and Maudgalyayana coming, raised his right hand and said: 'Welcome! Sariputra and Maudgalyayana!' Devadatta did the same, seeing Sariputra and Maudgalyayana coming, he also raised his right hand and said: 'Welcome! Sariputra and Maudgalyayana!' He then sent Kokalika (Devadatta's disciple) on the right to arrange for Sariputra, and sent Kalodayin (Devadatta's disciple) on the left to arrange for Maudgalyayana. Just as the Buddha said to Sariputra and Maudgalyayana in the assembly: 'You preach the Dharma (Buddhist teachings) for the assembly, my back hurts, and I need to rest a little.' Devadatta did the same, saying to Sariputra and Maudgalyayana in the assembly: 'You preach the Dharma for the monks, my back hurts, and I need to rest a little.' Just as the Buddha spread out four layers of Uttarasanga (upper robe), used the Sanghati (outer robe) as a pillow, and lay down on his right side. Devadatta did the same, spreading out four layers of Uttarasanga, using the Sanghati as a pillow, and lying down on his right side. At that time, a Deva (god), because of his deep love for the Buddha's Dharma, caused Devadatta to fall asleep, turning to lie on his left side, snoring loudly, talking nonsense, frowning and groaning, shaking his body, and even making the sound of broken teeth. At this time, Sariputra preached the Dharma to the monks, praising the Buddha's Dharma and the monastic precepts with various causes and conditions, and in various ways condemning Devadatta's faults and sins, saying that he would fall into Avici Hell (the most painful of the eight great hells), with a lifespan of one Kalpa (an extremely long unit of time), and could not be saved. Maudgalyayana then entered such Samadhi (meditative state), and by the power of this Samadhi, disappeared from that place, appeared in the eastern sky, and manifested the four dignities, walking and standing.
坐臥；入火光三昧，現種種色光：青、黃、赤、白、紫、碧、縹、綠；身上出水身下出火，或身上出火身下出水，南西北方亦復如是。現神變已還坐本處。時是眾中五百比丘，見神通聞說法已作是念：「我等或錯墮邪道中。」第二舍利弗復為諸比丘說法，種種因緣讚歎佛法僧戒，種種呵責說調達過罪惡道分，當墮阿鼻地獄一劫壽不可救。目連即入如是禪定，以是定力於是處沒，出於東方虛空中，現四威儀行立坐臥；入火光三昧，現種種色光：青、黃、赤、白、紫、碧、縹、綠；身上出水身下出火，或身上出火身下出水，南西北方亦復如是。現神變已還坐本處。第二諸比丘生疑作是念：「我等在邪道耶？」第三舍利弗復為說法，種種因緣讚歎佛法僧戒，種種呵責說調達過罪惡道分，當墮阿鼻地獄一劫壽不可救。目連即入如是禪定，以是定力於是處沒，出於東方虛空中，現四威儀行立坐臥；入火光三昧，現種種色光：青、黃、赤、白、紫、碧、縹、綠；身上出水身下出火，或身上出火身下出水，南西北方亦復如是。現神變已還坐本處。第三諸比丘作是念：「我等實錯定墮邪道。」舍利弗、目連即從坐起去，五百比丘亦從坐起去。時舍利弗、目連及五百比丘，俱詣佛所，頭面禮佛足卻坐一面。
時調達講堂空無大眾，
【現代漢語翻譯】 現代漢語譯本 或坐或臥；進入火光三昧（Samadhi，一種禪定狀態），顯現種種顏色的光芒：青色、黃色、紅色、白色、紫色、碧色、縹色、綠色；身上放出水，身下放出火，或者身上放出火，身下放出水，南、西、北方也同樣如此。顯現神通變化后，回到原來的座位。當時在場的五百位比丘（Bhikkhu，佛教僧侶），見到神通，聽聞佛法后，心中想：『我們或許錯誤地墮入了邪道之中。』 第二次，舍利弗（Sariputra，佛陀的弟子）又為這些比丘說法，用種種因緣讚歎佛、法、僧、戒，種種呵責提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）的過錯，說他將墮入惡道，應當墮入阿鼻地獄（Avici Hell，佛教中最底層的地獄），一劫（Kalpa，極長的時間單位）的壽命無法救贖。目連（Maudgalyayana，佛陀的弟子）隨即進入這樣的禪定，憑藉這種定力，就在那個地方消失，出現在東方虛空中，顯現四種威儀：行走、站立、坐著、躺臥；進入火光三昧，顯現種種顏色的光芒：青色、黃色、紅色、白色、紫色、碧色、縹色、綠色；身上放出水，身下放出火，或者身上放出火，身下放出水，南、西、北方也同樣如此。顯現神通變化后，回到原來的座位。第二次，眾比丘心生疑惑，心中想：『我們是在邪道中嗎？』 第三次，舍利弗又為說法，用種種因緣讚歎佛、法、僧、戒，種種呵責提婆達多的過錯，說他將墮入惡道，應當墮入阿鼻地獄，一劫的壽命無法救贖。目連隨即進入這樣的禪定，憑藉這種定力，就在那個地方消失，出現在東方虛空中，顯現四種威儀：行走、站立、坐著、躺臥；進入火光三昧，顯現種種顏色的光芒：青色、黃色、紅色、白色、紫色、碧色、縹色、綠色；身上放出水，身下放出火，或者身上放出火，身下放出水，南、西、北方也同樣如此。顯現神通變化后，回到原來的座位。第三次，眾比丘心中想：『我們確實是錯誤地墮入了邪道。』 舍利弗、目連隨即從座位上起身離去，五百比丘也從座位上起身離去。當時，舍利弗、目連以及五百比丘，一同前往佛陀的住所，以頭面禮拜佛足，然後退坐在一旁。 當時，提婆達多的講堂空無一人。
【English Translation】 English version Sitting or lying down; entering the Fire Light Samadhi (Samadhi, a state of meditative consciousness), manifesting various colors of light: blue, yellow, red, white, purple, azure, pale blue, green; water emanating from the body above and fire from the body below, or fire emanating from the body above and water from the body below, and so it was in the south, west, and north. Having displayed these miraculous transformations, he returned to his original seat. At that time, the five hundred Bhikkhus (Bhikkhu, Buddhist monks) in the assembly, having witnessed the miraculous powers and heard the Dharma, thought to themselves: 'We may have mistakenly fallen into a heretical path.' The second time, Sariputra (Sariputra, one of Buddha's disciples) again expounded the Dharma to the Bhikkhus, praising the Buddha, Dharma, Sangha, and precepts with various causes and conditions, and repeatedly rebuking Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism) for his transgressions, saying that he would fall into evil realms and should fall into Avici Hell (Avici Hell, the lowest level of hell in Buddhism), with a Kalpa (Kalpa, an extremely long unit of time) of life that cannot be saved. Maudgalyayana (Maudgalyayana, one of Buddha's disciples) then entered such a Samadhi, and by the power of this Samadhi, he disappeared from that place and appeared in the eastern sky, manifesting the four dignities: walking, standing, sitting, and lying down; entering the Fire Light Samadhi, manifesting various colors of light: blue, yellow, red, white, purple, azure, pale blue, green; water emanating from the body above and fire from the body below, or fire emanating from the body above and water from the body below, and so it was in the south, west, and north. Having displayed these miraculous transformations, he returned to his original seat. The second time, the Bhikkhus became doubtful and thought to themselves: 'Are we on a heretical path?' The third time, Sariputra again expounded the Dharma, praising the Buddha, Dharma, Sangha, and precepts with various causes and conditions, and repeatedly rebuking Devadatta for his transgressions, saying that he would fall into evil realms and should fall into Avici Hell, with a Kalpa of life that cannot be saved. Maudgalyayana then entered such a Samadhi, and by the power of this Samadhi, he disappeared from that place and appeared in the eastern sky, manifesting the four dignities: walking, standing, sitting, and lying down; entering the Fire Light Samadhi, manifesting various colors of light: blue, yellow, red, white, purple, azure, pale blue, green; water emanating from the body above and fire from the body below, or fire emanating from the body above and water from the body below, and so it was in the south, west, and north. Having displayed these miraculous transformations, he returned to his original seat. The third time, the Bhikkhus thought to themselves: 'We have indeed mistakenly fallen into a heretical path.' Sariputra and Maudgalyayana then rose from their seats and departed, and the five hundred Bhikkhus also rose from their seats and departed. At that time, Sariputra, Maudgalyayana, and the five hundred Bhikkhus together went to the Buddha's abode, prostrated themselves at the Buddha's feet with their heads and faces, and then sat down to one side. At that time, Devadatta's lecture hall was empty of the assembly.
唯有四伴在。迦留羅提舍先在調達左，調達見目連來，驅迦留羅提舍安目連。爾時迦留羅提舍以是因緣故，以右腳蹴調達，令覺語言：「樂眾調達！舍利弗、目連奪汝眾去。」調達覺已，見講堂空，迷悶墮床。時四伴以冷水灑，還得醒悟，作是念：「我是釋種姓瞿曇大人，不可屈下從他。」語諸比丘：「先有外道法隱沒不了，我今當發起明瞭住是法中。汝等當知，我從今不復屬沙門瞿曇。」作是語時，即名舍戒。
諸比丘白佛言：「希有世尊！舍利弗、目連，求調達便疾得其便。」佛言：「不但今世得調達便，過去世時亦得其便。汝今善聽！」佛即廣說本生因緣，語諸比丘：「過去世時，有一射師多諸弟子。師作是念：『諸弟子中第一巧者，以女妻之及四馬車，附釵千箭、千金錢。』其後知一弟子最上巧射，即嫁女與及四馬車，附釵千箭及千金錢。弟子與女同載一車還所住處，道中有千賊，餘人見賊語弟子言：『是中有千賊，莫從此道，為賊所惱。』是弟子發憍慢心，自恃技能，從是道去。時千賊下道側食，是弟子亭車道中，遣婦語賊主：『與我食分。』婦即詣彼語其賊主言：『某射師弟子故遣我來索食分。』賊主作是念：『如是道中遣如是使，必是無畏，當與食分。』諸賊憂愁咸作是念：『我等用是活為？何
【現代漢語翻譯】 現代漢語譯本：只有四個同伴在他身邊。迦留羅提舍（Kālarudāyin，人名）先前在提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的左邊，提婆達多看見目連（Maudgalyāyana，佛陀的著名弟子）來了，便驅使迦留羅提捨去安撫目連。當時迦留羅提舍因為這個緣故，用右腳踢提婆達多，讓他醒悟並說道：『樂眾提婆達多！舍利弗（Śāriputra，佛陀的著名弟子）、目連要奪走你的僧眾了。』提婆達多醒來后，看見講堂空無一人，感到迷茫困頓，倒在床上。當時四個同伴用冷水潑他，他才醒過來，心想：『我是釋迦（Śākya，古印度的一個部落）種姓的瞿曇（Gautama，佛陀的姓氏）大人，不可屈服於他。』於是對比丘們說：『先前外道的法隱晦不明，我現在應當發起使之明了，並安住於此法中。你們應當知道，我從今以後不再屬於沙門瞿曇。』當他說這句話的時候，就等於捨棄了戒律。
眾比丘稟告佛陀說：『希有啊世尊！舍利弗、目連，尋求提婆達多的方便，很快就得到了方便。』佛陀說：『不只是今生得到提婆達多的方便，過去世時也得到過他的方便。你們現在好好聽著！』佛陀隨即廣泛地講述了本生因緣，告訴眾比丘：『過去世時，有一位射箭老師，有很多弟子。老師心想：『在所有弟子中，如果有人箭術最為精巧，就把女兒嫁給他，並贈送四匹馬拉的車，附帶釵、一千支箭、一千金錢。』後來他知道有一個弟子箭術最為高超，就把女兒嫁給了他，並贈送四匹馬拉的車，附帶釵、一千支箭以及一千金錢。弟子與妻子同乘一輛車返回住處，途中遇到一千個盜賊，其他人看見盜賊，告訴弟子說：『這裡有一千個盜賊，不要從這條路走，會被盜賊所擾。』這位弟子生起驕慢之心，仗恃自己的技能，還是從這條路走了。當時一千個盜賊在路邊休息吃飯，這位弟子把車停在路中間，讓妻子去告訴盜賊頭目：『給我一份食物。』妻子就去到盜賊那裡，告訴他們的頭目說：『某射箭老師的弟子，所以派我來索要食物。』盜賊頭目心想：『在這種道路上派遣這樣的使者，必定是無所畏懼之人，應當給他一份食物。』眾盜賊憂愁，都這樣想：『我們用這樣的活法做什麼呢？為什麼』
【English Translation】 English version: Only four companions were with him. Kālarudāyin was previously on Devadatta's left. When Devadatta saw Maudgalyāyana coming, he urged Kālarudāyin to appease Maudgalyāyana. At that time, because of this reason, Kālarudāyin kicked Devadatta with his right foot, causing him to awaken and said: 'Joyful Devadatta! Śāriputra and Maudgalyāyana are taking away your following.' After Devadatta awoke and saw the lecture hall empty, he felt confused and fell onto the bed. At that time, the four companions sprinkled cold water on him, and he regained consciousness, thinking: 'I am a Śākya clansman, a great Gautama, I cannot submit to him.' He said to the monks: 'Previously, the doctrines of other paths were hidden and unclear, but now I shall initiate and clarify them, and abide in this doctrine. You should know that from now on, I no longer belong to the Śramaṇa Gautama.' When he spoke these words, it was considered as abandoning the precepts.
The monks reported to the Buddha: 'It is rare, World Honored One! Śāriputra and Maudgalyāyana sought Devadatta's opportunity and quickly obtained it.' The Buddha said: 'It is not only in this life that they obtained Devadatta's opportunity, but also in past lives. Now listen carefully!' The Buddha then extensively narrated the Jātaka (birth story), telling the monks: 'In the past, there was an archery teacher with many disciples. The teacher thought: 'Among all the disciples, if one is the most skilled in archery, I will marry my daughter to him and give him a chariot with four horses, along with a hairpin, a thousand arrows, and a thousand gold coins.' Later, he knew that one disciple was the most skilled archer, so he married his daughter to him and gave him a chariot with four horses, along with a hairpin, a thousand arrows, and a thousand gold coins. The disciple and his wife rode together in one chariot to return to their residence. On the way, they encountered a thousand thieves. Others saw the thieves and told the disciple: 'There are a thousand thieves here, do not go this way, or you will be troubled by the thieves.' This disciple developed arrogance, relying on his skills, and still went this way. At that time, the thousand thieves were resting and eating by the side of the road. This disciple stopped the chariot in the middle of the road and sent his wife to tell the chief of the thieves: 'Give me a portion of food.' The wife then went to the thieves and told their chief: 'The disciple of a certain archery teacher has sent me to ask for a portion of food.' The chief of the thieves thought: 'Sending such a messenger on such a road must be a fearless person, we should give him a portion of food.' The thieves were worried and all thought: 'What do we do with this kind of life? Why'
不殺是人、取是女作婦，取四馬車千箭千金錢用？』語女言：『還去，不與食分。』是女還言：『不肯與我等食分。』更遣往語言：『若汝等不肯與我食分，各起莊嚴來共鬥戰。』即復往語。時彼賊中百人莊嚴來共鬥戰，弟子以百箭殺百人，如是二百、三百乃至九百九十九人，唯留一箭以擬賊主。賊主作是念：『我用是活為？一人殺滅千人。』即起著杖捉弓擩箭。是二人皆善知射，俱相求便。弟子作是念：『我云何當得其便？』即語婦云：『汝小遠於彼歌舞動身，令莊嚴具作聲、舉衣現身。』是婦即於一面歌舞動身，令莊嚴具作聲、舉衣現身。賊主見聞已心動，弟子得便放一箭殺之。」佛言：「爾時射師者，豈異人乎！則我身是。弟子者，舍利弗是。女人者，目連是。爾時賊主，調達是。爾時二人求便得便，今亦求便得便。」爾時世尊，廣說如是本生。
佛在舍衛國，爾時長老優波離問佛言：「世尊！所言破僧者，云何名破僧？齊幾所名破僧？」佛語優波離：「用十四破僧事，若從是中隨所用事。十四者，非法說法、法說非法、非善說善、善說非善、犯說非犯、非犯說犯、輕說重、重說輕、有殘說無殘、無殘說有殘、常所行法說非常所行法、非常所行法說常所行法、非說言說、說言非說。於是中非法說法，偷蘭
{ "translations": [ "現代漢語譯本：『不殺人，卻娶女人為妻，還要四匹馬拉的車、千支箭和千枚金幣？』（賊主）告訴那個女人說：『回去吧，不給你食物。』那女人回去說：『（他們）不肯分給我們食物。』（賊主）又派她去說：『如果你們不肯分給我們食物，就各自準備好來和我們戰鬥。』她就又去說了。（當時）那伙強盜中有一百人準備好來和他們戰鬥，（我的）弟子用一百支箭射殺了那一百人，像這樣二百、三百乃至九百九十九人，只留下一支箭來對付賊首。賊首心想：『我活著還有什麼用呢？（他）一個人就殺掉了千人。』於是起身拿著棍子，拿著弓箭。（他們）兩人都擅長射箭，都想找機會下手。弟子心想：『我該怎樣才能找到機會呢？』就告訴那個女人說：『你稍微離他遠一點，唱歌跳舞，讓身上的裝飾品發出聲音，撩起衣服露出身體。』那女人就在一邊唱歌跳舞，讓身上的裝飾品發出聲音，撩起衣服露出身體。賊首看見聽見後心神動搖，弟子抓住機會放出一箭殺了他。」佛說：「當時的射師，難道是別人嗎！就是我的前身。弟子，就是舍利弗（Sariputta）。女人，就是目連（Moggallana）。當時的賊首，就是提婆達多（Devadatta）。當時兩人尋找機會並得到機會，現在也是尋找機會並得到機會。」當時世尊，廣泛地講述了這個本生故事。", "佛在舍衛國（Savatthi），當時長老優波離（Upali）問佛說：「世尊！所說的破僧，怎樣叫做破僧？達到什麼程度叫做破僧？」佛告訴優波離（Upali）：「用十四種破僧的事情，如果從這些事情中隨便使用一種。十四種是：非法說成是法，法說成非法，非善說成是善，善說成非善，犯戒說成沒有犯戒，沒有犯戒說成犯戒，輕罪說成重罪，重罪說成輕罪，有殘罪說成沒有殘罪，沒有殘罪說成有殘罪，常做的法事說成不是常做的法事，不是常做的法事說成是常做的法事，不應該說的話說出來，應該說的話不說出來。在這其中，非法說成是法，是偷蘭遮（Thullana）罪。」 ], "english_translations": [ "English version: 'Not killing people, yet taking a woman as a wife, and also wanting a chariot drawn by four horses, a thousand arrows, and a thousand gold coins?' (The bandit chief) told the woman: 'Go back, you will not receive any food.' The woman returned and said: '(They) are unwilling to share food with us.' (The bandit chief) then sent her again, saying: 'If you are unwilling to share food with us, then each of you prepare to fight us.' So she went and told them. (At that time) there were a hundred bandits who prepared to fight them, (my) disciple killed those hundred people with a hundred arrows, like this two hundred, three hundred, up to nine hundred and ninety-nine people, leaving only one arrow to deal with the bandit chief. The bandit chief thought: 'What is the use of me living? (He) alone has killed a thousand people.' So he got up, holding a stick, holding a bow and arrow. Both of them were skilled in archery, both wanting to find an opportunity to strike. The disciple thought: 'How can I find an opportunity?' So he told the woman: 'Move a little further away from him, sing and dance, make the ornaments on your body make sounds, and lift your clothes to reveal your body.' The woman then sang and danced on one side, making the ornaments on her body make sounds, and lifted her clothes to reveal her body. The bandit chief, seeing and hearing this, became distracted, and the disciple seized the opportunity to release an arrow and kill him.' The Buddha said: 'The archery master at that time, was it someone else! It was my former self. The disciple was Sariputta. The woman was Moggallana. The bandit chief at that time was Devadatta. At that time, the two sought opportunities and obtained opportunities, and now they are also seeking opportunities and obtaining opportunities.' At that time, the World Honored One extensively told this Jataka tale (本生故事).", "The Buddha was in Savatthi, at that time the elder Upali asked the Buddha: 'World Honored One! What is meant by 'splitting the Sangha (僧伽)'? To what extent is it called 'splitting the Sangha'?' The Buddha told Upali: 'It is using the fourteen matters of splitting the Sangha, if from these matters one uses any one of them. The fourteen are: saying what is unlawful is lawful, saying what is lawful is unlawful, saying what is not good is good, saying what is good is not good, saying what is an offense is not an offense, saying what is not an offense is an offense, saying what is a light offense is a heavy offense, saying what is a heavy offense is a light offense, saying there is remaining offense when there is no remaining offense, saying there is no remaining offense when there is a remaining offense, saying what is a regular practice is not a regular practice, saying what is not a regular practice is a regular practice, saying what should not be said, and not saying what should be said. Among these, saying what is unlawful is lawful, is a Thullana offense.'" ] }
遮。法說非法，偷羅遮。非善說善，偷羅遮。善說非善，偷羅遮。非犯說犯，偷蘭遮。犯說非犯，偷蘭遮。有殘說無殘，偷蘭遮。無殘說有殘，偷蘭遮。輕說重，偷蘭遮。重說輕，偷蘭遮。常所行法說非常所行法，偷蘭遮。非常所行法說常所行法，偷蘭遮。非說言說，偷蘭遮。說言非說，偷蘭遮。若是比丘非法說法，以是非法教眾折伏眾破和合僧，破和合僧已得大罪，得大罪已一劫壽墮阿鼻地獄中。若比丘非法說法、法說非法、非善說善、善說非善、犯說非犯、非犯說犯、有殘說無殘、無殘說有殘、輕說重、重說輕、常所行法說非常所行法、非常所行法說常所行法、說言非說、非說言說。若比丘以是等十四非法，教眾折伏眾破和合僧，破和合僧已得大罪，得大罪已一劫壽墮阿鼻地獄中。優波離！是十四事名破僧。若十四事中隨用何事，亦名破僧。若比丘非法中生非法想，于破僧中生非法見，知破僧是非法，以是心破僧，得逆罪。若比丘非法中生非法想，破僧中生疑，以是心破僧，得逆罪。若比丘非法中生非法想，破僧中生是法見，是人不得逆罪。若比丘非法中生法想，破僧中生法見，是比丘不得逆罪。若比丘非法中生法想，破僧因緣中生疑，是比丘不得逆罪。」
優波離又問佛言：「世尊！云何名和合僧？」佛
【現代漢語翻譯】 現代漢語譯本：遮（Thulla）。以法說為非法，偷羅遮（Thullaccaya，一種較輕的罪名）。以非善說為善，偷羅遮。以善說為非善，偷羅遮。以非犯說為犯，偷蘭遮（Thullaccaya，一種較輕的罪名）。以犯說為非犯，偷蘭遮。說有殘為無殘，偷蘭遮。說無殘為有殘，偷蘭遮。說輕為重，偷蘭遮。說重為輕，偷蘭遮。以常行之法說為非常行之法，偷蘭遮。以非常行之法說為常行之法，偷蘭遮。說非為說，偷蘭遮。說為非說，偷蘭遮。如果比丘以非法說法，用這些非法來教導大眾，折伏大眾，破壞和合僧團，破壞和合僧團後會得到大罪，得到大罪后一劫的壽命會墮入阿鼻地獄中。如果比丘以非法說法、以法說非法、以非善說善、以善說非善、以犯說非犯、以非犯說犯、說有殘為無殘、說無殘為有殘、說輕為重、說重為輕、以常行之法說為非常行之法、以非常行之法說為常行之法、說為非說、說非為說。如果比丘用這些等同於十四種非法的事情，教導大眾，折伏大眾，破壞和合僧團，破壞和合僧團後會得到大罪，得到大罪后一劫的壽命會墮入阿鼻地獄中。優波離（Upali，佛陀十大弟子之一）！這十四件事被稱為破僧。如果十四件事中隨便使用哪一件，也叫做破僧。如果比丘在非法中產生非法的想法，在破僧中產生非法的見解，知道破僧是非法的，以這樣的心來破僧，會得到逆罪。如果比丘在非法中產生非法的想法，在破僧中產生疑惑，以這樣的心來破僧，會得到逆罪。如果比丘在非法中產生非法的想法，在破僧中產生是法的見解，這個人不會得到逆罪。如果比丘在非法中產生法的想法，在破僧中產生法的見解，這個比丘不會得到逆罪。如果比丘在非法中產生法的想法，在破僧的因緣中產生疑惑，這個比丘不會得到逆罪。」 優波離（Upali，佛陀十大弟子之一）又問佛說：「世尊（World-Honored One，對佛陀的尊稱）！什麼叫做和合僧團？」佛
【English Translation】 English version: Thulla. To say what is Dharma as non-Dharma, Thullaccaya (a minor offense). To say what is non-good as good, Thullaccaya. To say what is good as non-good, Thullaccaya. To say what is non-offense as offense, Thullaccaya. To say what is offense as non-offense, Thullaccaya. To say what is with remainder as without remainder, Thullaccaya. To say what is without remainder as with remainder, Thullaccaya. To say what is light as heavy, Thullaccaya. To say what is heavy as light, Thullaccaya. To say what is commonly practiced Dharma as not commonly practiced Dharma, Thullaccaya. To say what is not commonly practiced Dharma as commonly practiced Dharma, Thullaccaya. To say what is non-speaking as speaking, Thullaccaya. To say what is speaking as non-speaking, Thullaccaya. If a Bhikkhu (Buddhist monk) preaches non-Dharma, uses this non-Dharma to teach the assembly, subdue the assembly, and break the Sangha (Buddhist monastic community) harmony, after breaking the Sangha harmony, he will receive great sin, and after receiving great sin, he will fall into Avici Hell (the lowest level of hell) for one kalpa (an aeon). If a Bhikkhu preaches non-Dharma, preaches Dharma as non-Dharma, preaches non-good as good, preaches good as non-good, preaches offense as non-offense, preaches non-offense as offense, says what is with remainder as without remainder, says what is without remainder as with remainder, says what is light as heavy, says what is heavy as light, says what is commonly practiced Dharma as not commonly practiced Dharma, says what is not commonly practiced Dharma as commonly practiced Dharma, says what is speaking as non-speaking, says what is non-speaking as speaking. If a Bhikkhu uses these fourteen non-Dharma matters to teach the assembly, subdue the assembly, and break the Sangha harmony, after breaking the Sangha harmony, he will receive great sin, and after receiving great sin, he will fall into Avici Hell for one kalpa. Upali (one of the ten great disciples of the Buddha)! These fourteen matters are called breaking the Sangha. If any one of the fourteen matters is used, it is also called breaking the Sangha. If a Bhikkhu generates a non-Dharma thought in non-Dharma, generates a non-Dharma view in breaking the Sangha, knows that breaking the Sangha is non-Dharma, and breaks the Sangha with this mind, he will receive a rebellious sin. If a Bhikkhu generates a non-Dharma thought in non-Dharma, generates doubt in breaking the Sangha, and breaks the Sangha with this mind, he will receive a rebellious sin. If a Bhikkhu generates a non-Dharma thought in non-Dharma, and generates a Dharma view in breaking the Sangha, this person will not receive a rebellious sin. If a Bhikkhu generates a Dharma thought in non-Dharma, and generates a Dharma view in breaking the Sangha, this Bhikkhu will not receive a rebellious sin. If a Bhikkhu generates a Dharma thought in non-Dharma, and generates doubt in the causes and conditions of breaking the Sangha, this Bhikkhu will not receive a rebellious sin.' Upali (one of the ten great disciples of the Buddha) then asked the Buddha: 'World-Honored One (a title of respect for the Buddha)! What is called a harmonious Sangha (Buddhist monastic community)?' The Buddha
語優波離：「有十四事名破僧；若滅此事，名和合僧。十四者，非法說非法、法說法、善說善、非善說非善、犯說犯、非犯說非犯、有殘說有殘、無殘說無殘、輕說輕、重說重、常所行法說常所行法、非常所行法說非常所行法、說言是說、非說言非說。若比丘非法說非法，以是教眾折伏眾和合破眾，永受天上樂。若比丘如法說如法，以是教眾折伏眾和合破眾，永受天上樂。若比丘善說善、非善說非善、犯說犯、非犯說非犯、有殘說有殘、無殘說無殘、輕說輕、重說重、常所行法說常所行法、非常所行法說非常所行法、說言說、非說言非說。若以是等十四法，教眾折伏眾和合破眾，永受天上樂。是名十四事和合僧。若比丘從十四事中，隨所用事和合僧，永受天上樂。」佛語優波離：「一比丘不能破和合僧，若二、若三、四、五、六、七、八，亦不能破和合。比丘僧極少乃至九清凈同見比丘，能破和合比丘僧。優波離！一比丘尼不能破和合僧，若二、若三、四、五、六、七、八、九清凈同見比丘尼，亦不能破和合僧。優波離！非一式叉摩尼、非一沙彌沙彌尼、非一出家出家尼能破和合僧，若二、若三、四、五、六、七、八、九清凈同見，亦不能破和合僧。優波離！有二因緣，名破僧：一唱說、二取籌。唱說者，如調達于僧
{ "translations": [ "現代漢語譯本", "語優波離（Upali，佛陀十大弟子之一，持戒第一）:'有十四種情況被稱為破僧（Sangha，僧團）；如果消滅這些情況，就稱為和合僧。這十四種情況是：說非法為非法、說法為法、說善為善、說非善為非善、說犯戒為犯戒、說非犯戒為非犯戒、說有殘（指觸犯僧殘罪）為有殘、說無殘為無殘、說輕罪為輕罪、說重罪為重罪、說常行之法為常行之法、說非常行之法為非常行之法、說『是』為『是』、說『非』為『非』。如果比丘（bhiksu，出家男眾）說非法為非法，以此教導大眾，折伏大眾，使和合的僧團分裂，（此比丘）將永遠享受天上的快樂。如果比丘如法說法，以此教導大眾，折伏大眾，使和合的僧團分裂，（此比丘）將永遠享受天上的快樂。如果比丘說善為善、說非善為非善、說犯戒為犯戒、說非犯戒為非犯戒、說有殘為有殘、說無殘為無殘、說輕罪為輕罪、說重罪為重罪、說常行之法為常行之法、說非常行之法為非常行之法、說『是』為『是』、說『非』為『非』。如果以這等十四種情況，教導大眾，折伏大眾，使和合的僧團分裂，（此比丘）將永遠享受天上的快樂。這被稱為十四種情況下的和合僧。如果比丘從這十四種情況中，隨便使用其中一種情況來和合僧團，（此比丘）將永遠享受天上的快樂。'", "佛告訴優波離：'一個比丘不能破壞和合僧團，如果是兩個、三個、四個、五個、六個、七個、八個，也不能破壞和合僧團。比丘僧團最少要九個清凈且見解相同的比丘，才能破壞和合比丘僧團。優波離！一個比丘尼（bhiksuni，出家女眾）不能破壞和合僧團，如果是兩個、三個、四個、五個、六個、七個、八個、九個清凈且見解相同的比丘尼，也不能破壞和合僧團。優波離！一個式叉摩尼（siksamana，沙彌尼和比丘尼之間的過渡階段的女性出家者）、一個沙彌（sramanera，出家男眾見習者）、一個沙彌尼（sramanerika，出家女眾見習者）、一個出家男眾、一個出家女眾，都不能破壞和合僧團，如果是兩個、三個、四個、五個、六個、七個、八個、九個清凈且見解相同的人，也不能破壞和合僧團。優波離！有兩種因緣，稱為破僧：一是唱說，二是取籌。唱說，就像提婆達多（Devadatta，佛陀的堂兄弟，試圖分裂僧團）在僧團中……'" ], "english_translations": [ "English version", 'The venerable Upali (Upali, one of the Buddha\'s ten main disciples, foremost in upholding the precepts) said: \'There are fourteen things called "breaking the Sangha (Sangha, monastic community)"; if these things are eliminated, it is called "harmonious Sangha." These fourteen are: saying what is unlawful is unlawful, saying what is lawful is lawful, saying what is good is good, saying what is not good is not good, saying what is an offense is an offense, saying what is not an offense is not an offense, saying what has residue (referring to offenses entailing suspension) has residue, saying what has no residue has no residue, saying what is a light offense is a light offense, saying what is a heavy offense is a heavy offense, saying what is a regularly practiced dharma is a regularly practiced dharma, saying what is not a regularly practiced dharma is not a regularly practiced dharma, saying "is" is "is," saying "is not" is "is not." If a bhiksu (bhiksu, ordained male monastic) says what is unlawful is unlawful, and with this teaches the assembly, subdues the assembly, and splits the harmonious Sangha, (this bhiksu) will forever enjoy heavenly bliss. If a bhiksu speaks the Dharma lawfully, and with this teaches the assembly, subdues the assembly, and splits the harmonious Sangha, (this bhiksu) will forever enjoy heavenly bliss. If a bhiksu says what is good is good, what is not good is not good, what is an offense is an offense, what is not an offense is not an offense, what has residue has residue, what has no residue has no residue, what is a light offense is a light offense, what is a heavy offense is a heavy offense, what is a regularly practiced dharma is a regularly practiced dharma, what is not a regularly practiced dharma is not a regularly practiced dharma, saying "is" is "is," saying "is not" is "is not." If with these fourteen things, (he) teaches the assembly, subdues the assembly, and splits the harmonious Sangha, (this bhiksu) will forever enjoy heavenly bliss. This is called the harmonious Sangha in fourteen instances. If a bhiksu, from these fourteen instances, uses any one of them to harmonize the Sangha, (this bhiksu) will forever enjoy heavenly bliss.\'', 'The Buddha said to Upali: \'One bhiksu cannot break the harmonious Sangha, nor can two, three, four, five, six, seven, or eight. A Sangha of bhiksus must have at least nine bhiksus who are pure and of the same view to break the harmonious Sangha of bhiksus. Upali! One bhiksuni (bhiksuni, ordained female monastic) cannot break the harmonious Sangha, nor can two, three, four, five, six, seven, eight, or nine bhiksunis who are pure and of the same view. Upali! One siksamana (siksamana, a female monastic in the training period between a novice and full ordination), one sramanera (sramanera, male novice), one sramanerika (sramanerika, female novice), one male monastic, one female monastic cannot break the harmonious Sangha, nor can two, three, four, five, six, seven, eight, or nine people who are pure and of the same view. Upali! There are two causes for breaking the Sangha: one is proclaiming, and the other is taking lots. Proclaiming is like Devadatta (Devadatta, Buddha\'s cousin who tried to split the Sangha) in the Sangha...\'' ] }
中乃至第二、第三唱言：『我調達作是語。』取籌者，如調達初唱竟共四伴取籌。」
長老優波離問佛言：「世尊！擯比丘能破僧不？及隨順擯比丘、助隨順擯比丘，若作擯比丘及隨順作擯比丘、助隨順作擯比丘，若大長老及隨順大長老比丘、助隨順大長老比丘，皆能破僧不？」佛言：「一切比丘皆能破僧，唯除擯人不能破僧。」
佛在王舍城。爾時六群比丘，以木棒自打治身。諸居士呵責言：「諸沙門釋子自言：『善好有德。』以木棒自治身，如王、如大臣。」是事白佛，佛言：「從今不應以木棒治身。治者，突吉羅。」諸比丘以木丸自治身，佛言：「從今不聽以木丸治身。治者，突吉羅。」
佛在舍衛國，六群比丘洗浴，以刨刮身毛脫，諸居士呵責言：「諸沙門釋子自言：『善好有德。』洗浴以刨刮身毛脫，如王、如大臣。」是事白佛，佛言：「從今洗浴不聽以刨刮身毛脫。刮者，突吉羅。」爾時有比丘名強耆羅，多毛，洗浴已毛中水濕衣爛壞、身體臭穢，是事白佛：「愿聽洗浴時以刨颳去水。」佛言：「聽。」
爾時六群比丘以香涂身，諸居士呵責言：「諸比丘自言：『善好有德。』以香涂身，如王、如大臣。」是事白佛，佛言：「從今不聽以香涂身。涂者，突吉羅。」
六群
【現代漢語翻譯】 現代漢語譯本：乃至第二、第三次唱言：『我提婆達多（調達）說這些話。』取籌者，如提婆達多（調達）初次唱完，共有四位同伴取籌。
長老優波離問佛說：『世尊！擯出（僧團）的比丘能破壞僧團嗎？以及隨順擯出比丘者、幫助隨順擯出比丘者，如果作為擯出比丘者以及隨順作為擯出比丘者、幫助隨順作為擯出比丘者，如果大長老以及隨順大長老的比丘、幫助隨順大長老的比丘，都能破壞僧團嗎？』佛說：『一切比丘都能破壞僧團，唯獨被擯出的人不能破壞僧團。』
佛陀在王舍城。當時六群比丘用木棒抽打自己身體來治療。一些居士呵斥說：『這些沙門釋子自稱：『善良美好有德行。』卻用木棒抽打自己身體，如同國王、大臣一樣。』這件事稟告佛陀，佛陀說：『從今以後不應該用木棒治療身體。用木棒治療者，犯突吉羅（惡作罪）。』比丘們用木丸抽打自己身體，佛陀說：『從今以後不允許用木丸治療身體。用木丸治療者，犯突吉羅（惡作罪）。』
佛陀在舍衛國，六群比丘洗澡時，用刨子刮身體，導致體毛脫落。一些居士呵斥說：『這些沙門釋子自稱：『善良美好有德行。』洗澡時用刨子刮身體，導致體毛脫落，如同國王、大臣一樣。』這件事稟告佛陀，佛陀說：『從今以後洗澡不允許用刨子刮身體導致體毛脫落。刮者，犯突吉羅（惡作罪）。』當時有一位比丘名叫強耆羅（名字），體毛很多，洗澡后體毛中的水浸濕衣服導致衣服腐爛損壞、身體發出臭味，這件事稟告佛陀：『希望允許洗澡時用刨子颳去水。』佛陀說：『允許。』
當時六群比丘用香塗抹身體，一些居士呵斥說：『這些比丘自稱：『善良美好有德行。』卻用香塗抹身體，如同國王、大臣一樣。』這件事稟告佛陀，佛陀說：『從今以後不允許用香塗抹身體。塗抹者，犯突吉羅（惡作罪）。』
六群
【English Translation】 English version: Even to the second and third pronouncements, saying: 'I, Devadatta (調達), make this statement.' Those who take the lot, it is like Devadatta (調達) having finished the first pronouncement, together with four companions taking the lot.
The Elder Upali asked the Buddha: 'Venerable One! Can a bhikkhu who has been expelled (from the Sangha) destroy the Sangha? And those who follow the expelled bhikkhu, those who help follow the expelled bhikkhu, if they act as an expelled bhikkhu and those who follow acting as an expelled bhikkhu, those who help follow acting as an expelled bhikkhu, if a great elder and bhikkhus who follow the great elder, those who help follow the great elder, can all of them destroy the Sangha?' The Buddha said: 'All bhikkhus can destroy the Sangha, except for the expelled person, who cannot destroy the Sangha.'
The Buddha was in Rajagriha (王舍城). At that time, the group of six bhikkhus used wooden sticks to beat and treat their bodies. Some laypeople scolded them, saying: 'These Shramana Shakya-putras (沙門釋子) claim: 'We are virtuous and good.' Yet they beat their bodies with wooden sticks, like kings and ministers.' This matter was reported to the Buddha, and the Buddha said: 'From now on, one should not treat the body with wooden sticks. Those who treat the body with wooden sticks commit a Dukkrata (突吉羅, offense of wrong-doing).' The bhikkhus used wooden balls to beat their bodies, and the Buddha said: 'From now on, it is not permitted to treat the body with wooden balls. Those who treat the body with wooden balls commit a Dukkrata (突吉羅, offense of wrong-doing).'
The Buddha was in Shravasti (舍衛國). The group of six bhikkhus, while bathing, used a plane to scrape off body hair, causing it to fall out. Some laypeople scolded them, saying: 'These Shramana Shakya-putras (沙門釋子) claim: 'We are virtuous and good.' Yet they use a plane to scrape off body hair while bathing, causing it to fall out, like kings and ministers.' This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not permitted to use a plane to scrape off body hair while bathing, causing it to fall out. Those who scrape commit a Dukkrata (突吉羅, offense of wrong-doing).' At that time, there was a bhikkhu named Strong-thigh (強耆羅, name), who had a lot of body hair. After bathing, the water in his body hair soaked his clothes, causing them to rot and decay, and his body emitted a foul odor. This matter was reported to the Buddha: 'I wish to be permitted to use a plane to scrape off the water when bathing.' The Buddha said: 'Permitted.'
At that time, the group of six bhikkhus applied fragrance to their bodies. Some laypeople scolded them, saying: 'These bhikkhus claim: 'We are virtuous and good.' Yet they apply fragrance to their bodies, like kings and ministers.' This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not permitted to apply fragrance to the body. Those who apply fragrance commit a Dukkrata (突吉羅, offense of wrong-doing).'
The group of six
比丘以掌治身，諸居士呵責言：「諸比丘自言：『善好有德。』以掌治身，如王、如大臣。」是事白佛，佛言：「從今不聽以掌治身。治身者，突吉羅。掌有二種：手掌、腳掌。手掌治，突吉羅。腳掌治，亦突吉羅。除手掌腳掌，以余身份治者，亦突吉羅。」
爾時六群比丘就柱治身，是事白佛，佛言：「從今不聽就柱治身。就治者，突吉羅。」六群比丘就壁治身、就石治身，佛言：「從今不應就壁、石治身。就治者，突吉羅。」
佛在迦維羅衛國。爾時釋摩男，請佛及僧明日食，佛默然受。釋摩男知佛默然受請已，頭面禮佛足右繞而去，還舍通夜辦種種多美飲食，早起敷坐處，遣使白佛：「時到，唯聖知時。」爾時諸比丘以油涂足，是國多塵土著比丘腳，諸居士婦以兩手接比丘足作禮，然後洗手捉缽下食。有比丘語居士婦言：「先洗手已捉缽。」答言：「已洗。若汝不油涂腳上來者，當有何過？」佛見居士婦呵責比丘作如是事。佛食后還僧坊，以是事集比丘僧，語諸比丘：「從今不應以油涂足入白衣家。涂足入白衣舍者，突吉羅。若有泥有瘡涂入者，不犯。」
六群比丘油涂頭，諸居士呵責言：「諸沙門釋子自言：『善好有德。』以油涂頭如白衣。」佛言：「從今不聽比丘以油涂頭。涂者，突吉
【現代漢語翻譯】 現代漢語譯本： 有比丘用手掌拍打身體來調整，一些在家居士呵斥道：『這些比丘自稱『善良有德』，卻用手掌拍打身體，像國王或大臣一樣。』這件事稟告了佛陀，佛陀說：『從今以後不允許用手掌拍打身體來調整。這樣做的人，犯突吉羅（Dukkata，一種輕罪）。手掌有兩種：手掌和腳掌。用手掌拍打，犯突吉羅。用腳掌拍打，也犯突吉羅。除了手掌和腳掌，用身體的其他部位調整，也犯突吉羅。』
當時，六群比丘靠著柱子調整身體，這件事稟告了佛陀，佛陀說：『從今以後不允許靠著柱子調整身體。靠著柱子調整的人，犯突吉羅。』六群比丘靠著墻壁調整身體、靠著石頭調整身體，佛陀說：『從今以後不應該靠著墻壁、石頭調整身體。靠著這些東西調整的人，犯突吉羅。』
佛陀在迦維羅衛國（Kapilavastu，古印度城市）。當時，釋摩男（釋迦族人）邀請佛陀和僧眾第二天接受供養，佛陀默然應允。釋摩男知道佛陀默然接受邀請后，頂禮佛足，右繞佛陀后離開，回到家中通宵準備各種美味的食物，早起鋪設座位，派人稟告佛陀：『時間到了，唯愿世尊知曉。』當時，一些比丘用油塗抹腳，因為這個國家塵土很多，會沾在比丘的腳上，一些在家居士的妻子用雙手捧著比丘的腳作禮，然後洗手拿缽吃飯。有比丘對居士的妻子說：『應該先洗手再拿缽。』她們回答說：『已經洗過了。如果你們不塗油就來，會有什麼問題嗎？』佛陀看到居士的妻子呵斥比丘做這樣的事。佛陀飯後回到僧房，因為這件事召集比丘僧眾，告訴比丘們：『從今以後不應該用油塗抹腳進入在家居士的家。塗抹腳進入在家居士的家的人，犯突吉羅。如果腳上有泥或有瘡而塗抹油進入，不犯。』
六群比丘用油塗抹頭，一些在家居士呵斥道：『這些沙門釋子（釋迦牟尼佛的弟子）自稱『善良有德』，卻像在家俗人一樣用油塗抹頭。』佛陀說：『從今以後不允許比丘用油塗抹頭。塗抹的人，犯突吉羅。
【English Translation】 English version: A Bhikkhu (Buddhist monk) was adjusting his body by striking it with his palm, and some laypeople criticized him, saying, 'These Bhikkhus claim to be 'virtuous and good,' yet they adjust their bodies by striking them with their palms, like kings or ministers.' This matter was reported to the Buddha, who said, 'From now on, I do not allow adjusting the body by striking it with the palm. Whoever does so commits a Dukkata (a minor offense). There are two kinds of palms: the palm of the hand and the palm of the foot. Striking with the palm of the hand, one commits a Dukkata. Striking with the palm of the foot, one also commits a Dukkata. Apart from the palm of the hand and the palm of the foot, adjusting with other parts of the body, one also commits a Dukkata.'
At that time, the group-of-six Bhikkhus were adjusting their bodies by leaning against pillars. This matter was reported to the Buddha, who said, 'From now on, I do not allow adjusting the body by leaning against pillars. Whoever leans against a pillar to adjust commits a Dukkata.' The group-of-six Bhikkhus were adjusting their bodies by leaning against walls, by leaning against stones. The Buddha said, 'From now on, one should not adjust the body by leaning against walls or stones. Whoever leans against these to adjust commits a Dukkata.'
The Buddha was in Kapilavastu (an ancient Indian city). At that time, Sakyamana (a member of the Sakya clan) invited the Buddha and the Sangha (Buddhist monastic community) to a meal the next day, and the Buddha silently accepted. Sakyamana, knowing that the Buddha had silently accepted the invitation, bowed his head to the Buddha's feet, circumambulated the Buddha to the right, and left. Returning home, he prepared various delicious foods throughout the night, and in the morning, he set up the seating arrangements and sent a messenger to inform the Buddha, 'The time has come, may the Blessed One know the time.' At that time, some Bhikkhus were applying oil to their feet, because the country had a lot of dust that would stick to the Bhikkhus' feet. Some laywomen received the Bhikkhus' feet with both hands to pay respect, and then washed their hands before taking the alms bowl to eat. One Bhikkhu said to the laywomen, 'You should wash your hands before taking the alms bowl.' They replied, 'We have already washed them. If you had not applied oil to your feet before coming, what would have been wrong?' The Buddha saw the laywomen criticizing the Bhikkhus for doing such a thing. After the Buddha finished eating, he returned to the monastery, and because of this matter, he gathered the Bhikkhu Sangha and told the Bhikkhus, 'From now on, one should not apply oil to the feet and enter the homes of laypeople. Whoever applies oil to the feet and enters the homes of laypeople commits a Dukkata. If one has mud or sores on the feet and applies oil before entering, there is no offense.'
The group-of-six Bhikkhus were applying oil to their heads, and some laypeople criticized them, saying, 'These Sramana Sakyaputriya (disciples of Sakyamuni Buddha) claim to be 'virtuous and good,' yet they apply oil to their heads like laypeople.' The Buddha said, 'From now on, I do not allow Bhikkhus to apply oil to their heads. Whoever applies oil commits a Dukkata.'
羅。若新剃髮、若頭痛、若房舍內涂者，不犯。」
六群比丘莊嚴面目，諸居士呵責言：「諸比丘自言：『善好有德。』莊嚴面目，如王、如大臣。」是事白佛，佛言：「從今不應莊嚴面目。莊嚴者，突吉羅。」
六群比丘以莊嚴故畫眼。諸居士呵責言：「諸比丘自言：『善好有德。』畫眼如王如大臣。」是事白佛，佛言：「從今不聽比丘為莊嚴故畫眼。畫者，突吉羅。畫眼有五種：一者墨畫、二者空青畫、三者雜畫、四者華畫、五者樹汁畫。若為治病故畫眼，不犯。」
六群比丘腕上系縷，諸居士呵責言：「諸比丘自言：『善好有德。』以雜色縷系腕上，如王、如大臣。」是事白佛，佛言：「從今不聽以雜色縷系腕上。系者，突吉羅。」
六群比丘縷絡腋，諸居士呵責言：「諸比丘自言：『善好有德。』以縷絡腋如婆羅門。」是事白佛，佛言：「從今不聽比丘以縷絡腋。絡腋者，突吉羅。」
六群比丘畜莊嚴身具，諸居士呵責言：「諸沙門釋子自言：『善好有德。』畜莊嚴身具自莊嚴身，如王、如大臣。」是事白佛，佛言：「從今不聽比丘畜莊嚴身具。畜者，突吉羅。」
六群比丘以臂釧自莊嚴，佛言：「不應畜臂釧自莊嚴。畜者，突吉羅。」六群比丘著指環，如王、如大臣
【現代漢語翻譯】 現代漢語譯本： 『羅（專有名詞，意義不詳）。如果新剃髮、或者頭痛、或者在房舍內塗抹東西，不構成違犯。』
六群比丘（專有名詞，指一群行為不端的比丘）裝飾面容，居士們呵斥說：『這些比丘自稱：『善良美好有德行。』卻裝飾面容，像國王、像大臣一樣。』這件事稟告了佛陀，佛陀說：『從今以後不應該裝飾面容。裝飾面容者，犯突吉羅（梵文Dukkata的音譯，一種輕微的罪過）。』
六群比丘因為裝飾的緣故畫眼。居士們呵斥說：『這些比丘自稱：『善良美好有德行。』卻畫眼，像國王像大臣一樣。』這件事稟告了佛陀，佛陀說：『從今以後不允許比丘爲了裝飾的緣故畫眼。畫眼者，犯突吉羅。畫眼有五種：一是墨畫、二是空青畫、三是雜畫、四是華畫、五是樹汁畫。如果爲了治療疾病的緣故畫眼，不構成違犯。』
六群比丘在手腕上系線，居士們呵斥說：『這些比丘自稱：『善良美好有德行。』卻用雜色的線繫在手腕上，像國王、像大臣一樣。』這件事稟告了佛陀，佛陀說：『從今以後不允許用雜色的線繫在手腕上。系者，犯突吉羅。』
六群比丘用線纏繞腋下，居士們呵斥說：『這些比丘自稱：『善良美好有德行。』卻用線纏繞腋下，像婆羅門一樣。』這件事稟告了佛陀，佛陀說：『從今以後不允許比丘用線纏繞腋下。纏繞腋下者，犯突吉羅。』
六群比丘持有裝飾身體的用具，居士們呵斥說：『這些沙門釋子（專有名詞，指佛教出家人）自稱：『善良美好有德行。』卻持有裝飾身體的用具來裝飾自己，像國王、像大臣一樣。』這件事稟告了佛陀，佛陀說：『從今以後不允許比丘持有裝飾身體的用具。持有者，犯突吉羅。』
六群比丘用臂釧來裝飾自己，佛陀說：『不應該持有臂釧來裝飾自己。持有者，犯突吉羅。』六群比丘戴著指環，像國王、像大臣一樣。
【English Translation】 English version: 『Ro (Proper noun, meaning unknown). If newly shaved, or having a headache, or applying something inside the house, it is not an offense.』
The Six Group Bhikkhus (Proper noun, referring to a group of misbehaving monks) adorn their faces, and the laypeople rebuke them, saying: 『These bhikkhus claim: 『We are good and virtuous.』 Yet they adorn their faces, like kings and ministers.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, bhikkhus should not adorn their faces. Those who adorn their faces commit a Dukkata (Sanskrit term for a minor offense).』
The Six Group Bhikkhus paint their eyes for the sake of adornment. The laypeople rebuke them, saying: 『These bhikkhus claim: 『We are good and virtuous.』 Yet they paint their eyes like kings and ministers.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, bhikkhus are not allowed to paint their eyes for the sake of adornment. Those who paint their eyes commit a Dukkata. There are five kinds of eye painting: first, painting with ink; second, painting with azurite; third, mixed painting; fourth, flower painting; fifth, painting with tree sap. If painting the eyes for the sake of curing illness, it is not an offense.』
The Six Group Bhikkhus tie threads on their wrists, and the laypeople rebuke them, saying: 『These bhikkhus claim: 『We are good and virtuous.』 Yet they tie multicolored threads on their wrists, like kings and ministers.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, bhikkhus are not allowed to tie multicolored threads on their wrists. Those who tie them commit a Dukkata.』
The Six Group Bhikkhus thread their armpits, and the laypeople rebuke them, saying: 『These bhikkhus claim: 『We are good and virtuous.』 Yet they thread their armpits like Brahmins.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, bhikkhus are not allowed to thread their armpits. Those who thread their armpits commit a Dukkata.』
The Six Group Bhikkhus possess adornments for the body, and the laypeople rebuke them, saying: 『These Shramana Shakya's (Proper noun, referring to Buddhist monks) claim: 『We are good and virtuous.』 Yet they possess adornments for the body to adorn themselves, like kings and ministers.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, bhikkhus are not allowed to possess adornments for the body. Those who possess them commit a Dukkata.』
The Six Group Bhikkhus adorn themselves with armlets, and the Buddha said: 『Bhikkhus should not possess armlets to adorn themselves. Those who possess them commit a Dukkata.』 The Six Group Bhikkhus wear finger rings, like kings and ministers.
。佛言：「不應著指環。著者，突吉羅。」六群比丘著瓔珞，佛言：「比丘不應著瓔珞。著者，突吉羅。」六群比丘著縷臂釧，佛言：「比丘不應著縷臂釧。著者，突吉羅。」六群比丘以金銀鎖鑷穿耳，佛言：「不得以鎖鑷穿耳。穿耳者，突吉羅。」
長老跋提，本白衣時著葡萄葉鑷，作比丘已本習氣故，猶故著之。諸居士呵責言：「是比丘著葡萄葉鑷，如王、如大臣。」是事白佛，佛言：「從今不應著。著者，突吉羅。」
佛遮一切莊嚴具故，六群比丘便以幣、帛繩、樹葉、樹皮、木、白镴、鉛錫作耳圈著，諸居士言：「汝等不著金銀葉鑷，何用圈耳為？」佛言：「從今不聽比丘以幣、帛繩、樹葉、樹皮、木、白镴、鉛錫作耳圈著。著者，突吉羅。乃至以草簪穿耳孔中者，突吉羅。」爾時六群比丘著耳環，佛言：「不應著耳環。著者，突吉羅。」又六群比丘畜約發寶物。諸居士呵責言：「諸沙門釋子自言：『善好有德。』畜約發寶物，如王、如大臣。」是事白佛，佛言：「從今不應畜約發寶物。畜者，突吉羅。」又六群比丘著金鬘。諸居士呵責言：「沙門釋子自言：『善好有德。』著金鬘如王如大臣。」佛言：「比丘不應著金鬘。著者，突吉羅。」又六群比丘治爪使白，佛言：「不應治爪使白。治者，
【現代漢語翻譯】 現代漢語譯本：佛說：『不應該佩戴指環。佩戴者，犯突吉羅（Dukkata，一種輕微的罪過）。』六群比丘佩戴瓔珞（Yingluo，一種珠玉串成的裝飾品），佛說：『比丘不應該佩戴瓔珞。佩戴者，犯突吉羅。』六群比丘佩戴縷臂釧（Lü bì chuàn，用線纏繞的臂環），佛說：『比丘不應該佩戴縷臂釧。佩戴者，犯突吉羅。』六群比丘用金銀鎖鑷穿耳，佛說：『不得用鎖鑷穿耳。穿耳者，犯突吉羅。』 長老跋提（Batí），做在家居士時佩戴葡萄葉鑷，成為比丘後由於過去的習慣，仍然佩戴。居士們呵責說：『這位比丘佩戴葡萄葉鑷，像國王、像大臣一樣。』這件事稟告了佛，佛說：『從今以後不應該佩戴。佩戴者，犯突吉羅。』 因為佛禁止一切莊嚴具，六群比丘便用錢幣、布繩、樹葉、樹皮、木頭、白镴（Báilà，一種錫合金）、鉛錫製作耳圈佩戴，居士們說：『你們不佩戴金銀葉鑷，為何用耳圈呢？』佛說：『從今以後不允許比丘用錢幣、布繩、樹葉、樹皮、木頭、白镴、鉛錫製作耳圈佩戴。佩戴者，犯突吉羅。乃至用草簪穿耳孔的，犯突吉羅。』當時六群比丘佩戴耳環，佛說：『不應該佩戴耳環。佩戴者，犯突吉羅。』又六群比丘蓄藏束髮的寶物。居士們呵責說：『這些沙門釋子（Shāmén shìzǐ，釋迦牟尼佛的弟子）自稱：『善良美好有德行。』卻蓄藏束髮的寶物，像國王、像大臣一樣。』這件事稟告了佛，佛說：『從今以後不應該蓄藏束髮的寶物。蓄藏者，犯突吉羅。』又六群比丘佩戴金鬘（Jīn mán，金項鍊）。居士們呵責說：『沙門釋子自稱：『善良美好有德行。』佩戴金鬘像國王像大臣。』佛說：『比丘不應該佩戴金鬘。佩戴者，犯突吉羅。』又六群比丘修飾指甲使之潔白，佛說：『不應該修飾指甲使之潔白。修飾者，犯突吉羅。』
【English Translation】 English version: The Buddha said, 'One should not wear finger rings. If one wears them, it is a Dukkata (a minor offense).' The group of six monks wore necklaces (Yingluo, ornaments made of strung pearls and jade), and the Buddha said, 'Monks should not wear necklaces. If one wears them, it is a Dukkata.' The group of six monks wore thread armlets (Lü bì chuàn, armbands made of wrapped thread), and the Buddha said, 'Monks should not wear thread armlets. If one wears them, it is a Dukkata.' The group of six monks pierced their ears with gold and silver lock tweezers, and the Buddha said, 'One must not pierce ears with lock tweezers. If one pierces ears, it is a Dukkata.' The elder Batí, when he was a layman, wore grape leaf tweezers. Having become a monk, due to his past habits, he still wore them. The laypeople scolded him, saying, 'This monk wears grape leaf tweezers, like a king or a minister.' This matter was reported to the Buddha, and the Buddha said, 'From now on, one should not wear them. If one wears them, it is a Dukkata.' Because the Buddha forbade all ornaments, the group of six monks then made ear loops from coins, cloth ropes, leaves, tree bark, wood, pewter (Báilà, a tin alloy), lead, and tin, and wore them. The laypeople said, 'You do not wear gold and silver leaf tweezers, so why do you use ear loops?' The Buddha said, 'From now on, monks are not allowed to make ear loops from coins, cloth ropes, leaves, tree bark, wood, pewter, lead, and tin and wear them. If one wears them, it is a Dukkata. Even using grass hairpins to pierce the ear holes is a Dukkata.' At that time, the group of six monks wore earrings, and the Buddha said, 'One should not wear earrings. If one wears them, it is a Dukkata.' Furthermore, the group of six monks kept hair-tying treasures. The laypeople scolded them, saying, 'These Shāmén shìzǐ (disciples of Shakyamuni Buddha) claim to be 'good and virtuous.' Yet they keep hair-tying treasures, like kings or ministers.' This matter was reported to the Buddha, and the Buddha said, 'From now on, one should not keep hair-tying treasures. If one keeps them, it is a Dukkata.' Furthermore, the group of six monks wore gold necklaces (Jīn mán, gold necklaces). The laypeople scolded them, saying, 'The Shāmén shìzǐ claim to be 'good and virtuous.' Wearing gold necklaces like kings or ministers.' The Buddha said, 'Monks should not wear gold necklaces. If one wears them, it is a Dukkata.' Furthermore, the group of six monks manicured their nails to make them white, and the Buddha said, 'One should not manicure nails to make them white. If one manicures them, it is a Dukkata.'
突吉羅。」
佛在王舍城，爾時諸比丘入王舍城乞食，得庵羅果、庵羅果羹。諸比丘言：「佛不聽我等受庵羅果、庵羅果羹。」是事白佛，佛言：「從今聽比丘受庵羅果、庵羅果羹。」
佛在王舍城，爾時瓶沙王有庵羅樹常生果，王信敬佛法故問諸比丘：「食庵羅果不？」答言：「食。」王言：「食我此庵羅樹果。」是守果人不信敬佛法，有黃熟好果，留作王分及夫人王子大臣大官分；此果中有生者、青者、瘀者、蟲鳥所落者，持與比丘。六群比丘到是處，取黃熟好果已，語守果人：「授與我來。」是人答言：「汝等已取，何須更受？」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是因緣集比丘僧，集比丘僧已，問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，先自觸庵羅果，然後從凈人受啖？從今比丘，若自手觸庵羅果，后從凈人受者不應食。食者，突吉羅。如庵羅果，餘一切果亦如是。」
佛在舍衛國。爾時憍薩羅國波斯匿王，遣使至瓶沙王所，讚歎波斯匿王言：「我王善好有福德，四瓶自然有乳滿，以供王飲；自然粳米日滿八斗器，以供王食。」瓶沙王亦自讚嘆己國：「我此土有庵羅果常生，樹提居士樹果生妙衣。」瓶沙
【現代漢語翻譯】 現代漢語譯本： 『突吉羅（Dukkata，一種輕罪）。』
佛陀在王舍城（Rājagṛha）時，當時眾比丘進入王舍城乞食，得到庵羅果（Āmra，芒果）和庵羅果羹。眾比丘說：『佛陀不允許我們接受庵羅果和庵羅果羹。』 這件事稟告了佛陀，佛陀說：『從今以後允許比丘接受庵羅果和庵羅果羹。』
佛陀在王舍城時，當時頻婆娑羅王（Bimbisāra）有一棵庵羅樹，經常結果。國王因為信敬佛法，所以問眾比丘：『可以食用庵羅果嗎？』 回答說：『可以食用。』 國王說：『食用我這庵羅樹的果實吧。』 那個看守果實的人不信敬佛法，有已經成熟的好果實，就留下作為國王、夫人、王子、大臣、大官的份額；這些果實中有生的、青的、瘀傷的、被蟲鳥啄落的，就拿來給比丘。六群比丘到了這個地方，拿了成熟的好果實后，對看守果實的人說：『給我。』 那個人回答說：『你們已經拿了，何必再給？』 這些比丘中，有少欲知足、修頭陀行（Dhūta，苦行）的比丘，聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，召集比丘僧團后，問六群比丘：『你們真的做了這件事嗎？』 回答說：『確實做了。世尊！』 佛陀用種種因緣呵責六群比丘：『怎麼能叫比丘呢，先自己觸控庵羅果，然後從凈人（Kappiyakāraka，負責處理寺院事務的在家信徒）那裡接受食用？從今以後比丘，如果自己用手觸控庵羅果，之後再從凈人那裡接受，就不應該食用。食用者，犯突吉羅罪。像庵羅果一樣，其餘一切果實也是這樣。』
佛陀在舍衛國（Śrāvastī）。當時，憍薩羅國（Kośala）的波斯匿王（Prasenajit），派遣使者到頻婆娑羅王那裡，讚歎波斯匿王說：『我的國王非常賢善有福德，四個瓶子自然充滿乳汁，用來供給國王飲用；自然生長的粳米每天裝滿八斗的容器，用來供給國王食用。』 頻婆娑羅王也讚歎自己的國家：『我的國土有庵羅果經常生長，樹提居士（Ghoshita）的樹上能生出美妙的衣服。』 頻婆娑羅
【English Translation】 English version: 『Dukkata (a minor offense).』
The Buddha was in Rājagṛha (王舍城). At that time, the bhikkhus entered Rājagṛha for alms and obtained āmra (庵羅果, mangoes) and āmra soup. The bhikkhus said, 『The Buddha does not allow us to receive āmra and āmra soup.』 This matter was reported to the Buddha, and the Buddha said, 『From now on, bhikkhus are allowed to receive āmra and āmra soup.』
The Buddha was in Rājagṛha. At that time, King Bimbisāra (瓶沙王) had an āmra tree that always bore fruit. Because the king had faith and respect for the Buddha's teachings, he asked the bhikkhus, 『Is it permissible to eat āmra?』 They replied, 『It is permissible.』 The king said, 『Eat the fruit of this āmra tree of mine.』 The person guarding the fruit did not have faith and respect for the Buddha's teachings. He kept the ripe and good fruit for the king, the queen, the princes, the ministers, and the high officials. The unripe, green, bruised, and bird-pecked fruit were given to the bhikkhus. The group of six bhikkhus arrived at this place, took the ripe and good fruit, and said to the fruit guard, 『Give it to me.』 The person replied, 『You have already taken it, why do you need more?』 Among the bhikkhus, there were those who were content with little, practiced asceticism (Dhūta, 頭陀), and were displeased upon hearing this matter. They reported it in detail to the Buddha. Because of this, the Buddha gathered the Saṅgha (比丘僧團, monastic community) of bhikkhus. After gathering the Saṅgha of bhikkhus, the Buddha asked the group of six bhikkhus, 『Did you really do this?』 They replied, 『We did, O Blessed One!』 The Buddha rebuked the group of six bhikkhus with various reasons, 『How can you be called bhikkhus, first touching the āmra fruit yourselves, and then receiving it from a lay attendant (Kappiyakāraka, 凈人) to eat? From now on, if a bhikkhu touches an āmra fruit with his own hand and then receives it from a lay attendant, he should not eat it. If he eats it, he commits the offense of dukkata (突吉羅). Just like the āmra fruit, all other fruits are the same.』
The Buddha was in Śrāvastī (舍衛國). At that time, King Prasenajit (波斯匿王) of Kośala (憍薩羅國) sent an envoy to King Bimbisāra, praising King Prasenajit, saying, 『My king is virtuous and has great merit. Four jars naturally fill with milk to provide for the king's drink. Naturally grown rice fills eight dou (斗, a unit of measurement) containers daily to provide for the king's food.』 King Bimbisāra also praised his own country, 『In my land, āmra fruit grows constantly, and Ghoshita's (樹提) tree produces wonderful clothes.』 Bimbisāra
王即遣信敕守園人，送庵羅果。守園人作是念：「以此沙門取果因緣故，世尊必遮比丘啖庵羅果。」守園人即語王使言：「此園無有庵羅果，所有果沙門釋子先已啖盡。」使還白王：「守園人言：『所有庵羅果，沙門釋子先已啖盡。』」王言：「我亦自知此非果時。若少多有者，可示彼使令知相貌。」守園人得少多果已，往送奉王。有比丘少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘，啖庵羅常生果，令灌頂王自遣使索不得？」呵責已以是事白佛。佛以是因緣集比丘僧，集僧已佛種種因緣呵責：「云何名比丘，啖庵羅常生果，令灌頂王自遣使索不得？」種種因緣呵責已，語諸比丘：「從今庵羅常生果不應啖。啖者，突吉羅。」
佛在舍衛國。爾時諸比丘入舍衛國乞食，得庵羅羹。諸比丘疑不受，作是念：「我等將不墮乞美食耶？」是事白佛，佛言：「若不索他自與，得取。」
憍薩羅國一住處僧得施果，諸比丘不知云何？是事白佛，佛言：「應以五種作凈啖。何謂為五？火凈、刀凈、爪凈、鸚鵡凈、子不生凈。」
佛在芻摩國。爾時阿那律共行弟子口乾病，醫師教含阿摩勒，口可得差。弟子答言：「佛未聽我含阿摩勒。」是事白佛，佛言：「聽比丘口病含阿摩勒。何以故？口乾病相宜故
【現代漢語翻譯】 現代漢語譯本 國王立刻派遣使者，命令看守花園的人送來庵羅果（一種芒果）。看守花園的人心想：『因為這些沙門（出家人）要取果子的緣故，世尊（佛陀）必定會禁止比丘（出家男子）吃庵羅果。』看守花園的人就告訴國王的使者說：『這個園子里沒有庵羅果，所有的果子都被沙門釋子（佛陀的弟子）先吃光了。』使者回去稟告國王：『看守花園的人說：所有的庵羅果，都被沙門釋子先吃光了。』國王說：『我也知道現在不是結果的時候。如果稍微有一點，可以給使者看看樣子。』看守花園的人得到一些果子后，送去獻給國王。有少欲知足、奉行頭陀行（苦行）的比丘，聽到這件事心裡不高興，呵斥說：『怎麼能叫比丘呢，吃庵羅常生果（指可以長期儲存的果實），讓灌頂王（地位尊貴的國王）親自派使者來索取都得不到？』呵斥之後，將這件事稟告佛陀。佛陀因為這件事召集比丘僧團，召集僧團后，佛陀用各種因緣呵責說：『怎麼能叫比丘呢，吃庵羅常生果，讓灌頂王親自派使者來索取都得不到？』用各種因緣呵責后，告訴眾比丘：『從今以後庵羅常生果不應該吃。吃了的，犯突吉羅（一種輕罪）。』 佛陀在舍衛國（古印度城市）。當時，眾比丘進入舍衛國乞食，得到庵羅羹（用庵羅果做的羹）。眾比丘疑惑是否可以接受，心想：『我們是不是要墮入乞求美食的境地呢？』這件事稟告佛陀，佛陀說：『如果不是索求，別人主動給予，可以接受。』 憍薩羅國（古印度國家）一個住處的僧團得到施捨的果實，眾比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『應該用五種方法作凈（處理乾淨）后食用。哪五種呢？火凈、刀凈、爪凈、鸚鵡凈、子不生凈（指果實不能再繁殖）。』 佛陀在芻摩國（古印度城市）。當時，阿那律（佛陀的弟子）和隨行的弟子得了口乾的病，醫師教他們含阿摩勒（一種藥用植物），口乾可以好轉。弟子回答說：『佛陀沒有允許我們含阿摩勒。』這件事稟告佛陀，佛陀說：『允許比丘因為口乾病含阿摩勒。為什麼呢？因為口乾病適合用它。』
【English Translation】 English version The king immediately sent a messenger, ordering the garden keeper to send Āmra fruits (a type of mango). The garden keeper thought: 'Because these Shramanas (ascetics) want to take the fruits, the Bhagavan (Buddha) will surely forbid the Bhikshus (ordained monks) from eating Āmra fruits.' The garden keeper then told the king's messenger: 'There are no Āmra fruits in this garden; all the fruits have been eaten by the Shramana Shakyaputras (disciples of the Buddha) first.' The messenger returned and reported to the king: 'The garden keeper said: All the Āmra fruits have been eaten by the Shramana Shakyaputras first.' The king said: 'I also know that this is not the season for fruits. If there are a few, show the messenger what they look like.' After the garden keeper obtained some fruits, he sent them to the king. A Bhikshu who was content with little and practiced Dhuta (ascetic practices), upon hearing this, was displeased and rebuked, saying: 'How can you be called a Bhikshu, eating Āmra fruits that can be stored for a long time, causing the crowned king to send a messenger to request them and not receive them?' After rebuking, he reported this matter to the Buddha. Because of this matter, the Buddha gathered the Bhikshu Sangha (monastic community). After gathering the Sangha, the Buddha rebuked them with various reasons, saying: 'How can you be called a Bhikshu, eating Āmra fruits that can be stored for a long time, causing the crowned king to send a messenger to request them and not receive them?' After rebuking them with various reasons, he told the Bhikshus: 'From now on, Āmra fruits that can be stored for a long time should not be eaten. If anyone eats them, they commit a Dukkata (a minor offense).' The Buddha was in Shravasti (an ancient Indian city). At that time, the Bhikshus entered Shravasti to beg for food and obtained Āmra soup (soup made with Āmra fruits). The Bhikshus were doubtful whether to accept it, thinking: 'Are we going to fall into the state of begging for delicious food?' They reported this matter to the Buddha, and the Buddha said: 'If it is not solicited and others give it voluntarily, it can be accepted.' In a monastery in the country of Kosala (an ancient Indian kingdom), the Sangha received donated fruits. The Bhikshus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'They should be purified in five ways before eating. What are the five? Purification by fire, purification by knife, purification by nail, purification by parrot, and purification by non-germination (referring to fruits that cannot reproduce).' The Buddha was in Choma (an ancient Indian city). At that time, Anuruddha (a disciple of the Buddha) and his accompanying disciples suffered from dry mouth. The physician taught them to hold Amalaka (a medicinal plant) in their mouths, which could alleviate the dry mouth. The disciples replied: 'The Buddha has not allowed us to hold Amalaka in our mouths.' They reported this matter to the Buddha, and the Buddha said: 'Bhikshus are allowed to hold Amalaka in their mouths because of dry mouth. Why? Because it is suitable for dry mouth.'
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有憍薩羅國一住處僧得施果，從凈人受未作凈，諸比丘不知云何？是事白佛，佛言：「應食外膚，莫食子。」
佛在王舍城。爾時樹提居士舉物，客從海中還持一栴檀段，餉樹提居士。居士大富，多金銀、珍寶、車𤦲、馬瑙、珊瑚等無量。得是栴檀不以在意，即使作栴檀缽著絡囊中，懸高象牙杙上。作是言：「若沙門、婆羅門不以梯杖能得者便取。」爾時富樓那迦葉，聞樹提居士為我故作栴檀缽，即往問言：「汝為我作栴檀缽耶？」居士答言：「我作栴檀缽懸高象牙杙上，沙門、婆羅門不以梯杖能得者與。」富樓那作是念：「居士欲見神通力。」即挑頭而去。摩伽梨俱賒子、珊阇耶毗羅荼子、尼揵陀若提子、迦求陀迦旃延、阿耆陀翅舍欽婆羅，聞樹提居士為我作栴檀缽，往詣其所問言：「汝為我作栴檀缽耶？」居士言：「我作栴檀缽懸高象牙杙上，沙門、婆羅門不以梯杖能得者與，非不與。」皆作是念：「是居士欲見神通力故。」挑頭而去。爾時長老賓頭盧頗羅墮，聞樹提居士作栴檀缽絡囊盛懸高象牙杙上，沙門、婆羅門不以梯杖能得者與，非不與。聞已詣目連所言：「長老目連！汝知不？樹提居士作栴檀缽絡囊盛懸高象牙杙上，作是言：『諸沙門、婆羅門不以梯杖能取者與，非不與。』」目連言
【現代漢語翻譯】 現代漢語譯本： 在憍薩羅國（Kosala，古印度十六雄國之一）的一個僧團住處，一位僧人得到供養的果實，從負責處理雜務的居士那裡接受時，居士沒有按照規定進行凈化處理。眾比丘不知道該如何處理。這件事稟告了佛陀，佛陀說：『應該食用外面的果皮，不要食用裡面的果核。』
佛陀在王舍城（Rājagṛha，古印度摩揭陀國首都）時。當時，樹提居士（Śreṣṭhi，富有的在家佛教徒）正在舉辦佈施活動。一位商人從海上回來，帶來了一段旃檀木（candana，一種名貴的香木），贈送給樹提居士。這位居士非常富有，擁有大量的金銀、珍寶、車乘、瑪瑙、珊瑚等無量財物。得到這段旃檀木后，他並沒有特別在意，而是讓人制作成一個旃檀木缽，裝在網狀的袋子里，懸掛在高高的象牙樁上。並說：『如果任何沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，古印度僧侶階層）不用梯子或棍杖能夠拿到這個缽，就送給他。』當時，富樓那迦葉（Pūraṇa Kāśyapa，六師外道之一）聽說樹提居士爲了他製作了旃檀木缽，就前去詢問說：『你真的是爲了我製作了旃檀木缽嗎？』居士回答說：『我製作的旃檀木缽懸掛在高高的象牙樁上，任何沙門、婆羅門不用梯子或棍杖能夠拿到它，就給他，並非不給。』富樓那迦葉心想：『這位居士是想看看我的神通力。』於是就灰溜溜地離開了。摩伽梨俱舍子（Makkhali Gosāla，六師外道之一）、珊阇耶毗羅荼子（Sañjaya Belaṭṭhiputta，六師外道之一）、尼揵陀若提子（Nigaṇṭha Nātaputta，耆那教創始人，又稱筏馱摩那·摩訶毗羅）、迦求陀迦旃延（Pakudha Kaccāyana，六師外道之一）、阿耆陀翅舍欽婆羅（Ajita Kesakambalī，六師外道之一），聽說樹提居士爲了他們製作了旃檀木缽，也前往居士住所詢問說：『你真的是爲了我們製作了旃檀木缽嗎？』居士說：『我製作的旃檀木缽懸掛在高高的象牙樁上，任何沙門、婆羅門不用梯子或棍杖能夠拿到它，就給他，並非不給。』他們都心想：『這位居士是想看看我們的神通力。』於是都灰溜溜地離開了。當時，長老賓頭盧頗羅墮（Piṇḍola Bharadvāja，十六羅漢之一）聽說樹提居士製作了旃檀木缽，裝在網狀的袋子里，懸掛在高高的象牙樁上，並說任何沙門、婆羅門不用梯子或棍杖能夠拿到它，就給他，並非不給。聽后，他前往目連（Maudgalyāyana，佛陀十大弟子之一，神通第一）那裡說：『長老目連！你知道嗎？樹提居士製作了旃檀木缽，裝在網狀的袋子里，懸掛在高高的象牙樁上，並說：『任何沙門、婆羅門不用梯子或棍杖能夠拿到它，就給他，並非不給。』』目連說：
【English Translation】 English version: In a monastery of the Kosala (one of the sixteen Mahajanapadas in ancient India) kingdom, a monk received fruits as an offering. When receiving them from a lay attendant, the attendant had not purified them according to the rules. The monks did not know what to do. This matter was reported to the Buddha, who said, 'You should eat the outer skin, but do not eat the inner core.'
The Buddha was in Rājagṛha (the capital of the ancient Magadha kingdom). At that time, the householder Śreṣṭhi (a wealthy lay Buddhist) was holding a donation event. A merchant returned from the sea, bringing a piece of sandalwood (candana, a precious fragrant wood) as a gift for Śreṣṭhi. This householder was very wealthy, possessing vast amounts of gold, silver, jewels, carriages, agate, coral, and countless other treasures. After obtaining this sandalwood, he did not pay special attention to it but had it made into a sandalwood bowl, which he placed in a net bag and hung on a high ivory peg. He said, 'If any śrāmaṇa (wandering ascetics) or brāhmaṇa (a member of the priestly class) can obtain this bowl without using a ladder or stick, it is theirs.' At that time, Pūraṇa Kāśyapa (one of the six heretical teachers) heard that Śreṣṭhi had made a sandalwood bowl for him, so he went to inquire, saying, 'Did you really make a sandalwood bowl for me?' The householder replied, 'I made a sandalwood bowl and hung it on a high ivory peg. Anyone, śrāmaṇa or brāhmaṇa, who can obtain it without using a ladder or stick, it is theirs, it is not that I will not give it.' Pūraṇa Kāśyapa thought, 'This householder wants to see my supernatural powers.' So he left dejectedly. Makkhali Gosāla (one of the six heretical teachers), Sañjaya Belaṭṭhiputta (one of the six heretical teachers), Nigaṇṭha Nātaputta (the founder of Jainism, also known as Vardhamana Mahavira), Pakudha Kaccāyana (one of the six heretical teachers), and Ajita Kesakambalī (one of the six heretical teachers) heard that Śreṣṭhi had made a sandalwood bowl for them, so they also went to the householder's residence to inquire, saying, 'Did you really make a sandalwood bowl for us?' The householder said, 'I made a sandalwood bowl and hung it on a high ivory peg. Anyone, śrāmaṇa or brāhmaṇa, who can obtain it without using a ladder or stick, it is theirs, it is not that I will not give it.' They all thought, 'This householder wants to see our supernatural powers.' So they all left dejectedly. At that time, the elder Piṇḍola Bharadvāja (one of the sixteen Arhats) heard that Śreṣṭhi had made a sandalwood bowl, placed it in a net bag, and hung it on a high ivory peg, saying that anyone, śrāmaṇa or brāhmaṇa, who could obtain it without using a ladder or stick, it was theirs, it was not that he would not give it. After hearing this, he went to Maudgalyāyana (one of the Buddha's ten great disciples, foremost in supernatural powers) and said, 'Elder Maudgalyāyana! Do you know? Śreṣṭhi has made a sandalwood bowl, placed it in a net bag, and hung it on a high ivory peg, saying: 'Anyone, śrāmaṇa or brāhmaṇa, who can obtain it without using a ladder or stick, it is theirs, it is not that I will not give it.'' Maudgalyāyana said,
：「汝師子吼中第一，便可往取。」爾時長老賓頭盧頗羅墮，過夜中前著衣持缽，以好威儀行住坐立，往詣樹提居士舍。樹提居士遙見賓頭盧行住坐立威儀清凈著衣持缽，作是念：「如是比丘行住坐立威儀清凈著衣持缽，必能取缽。」居士即從坐起，偏袒右肩、合掌向賓頭盧言：「善來頗羅墮！久不來此。」命就座坐，樹提居士頭面禮頗羅墮足，賓頭盧坐已問居士言：「汝實作栴檀缽盛絡囊中懸高象牙杙上作是言：『諸沙門、婆羅門不以梯杖能取者與，非不與。』」答言：「實爾。」賓頭盧即入如是禪定，便於座上申手取缽以示居士。居士語言：「如我先語，即便屬汝。」居士又言：「暫與我來。」即取缽入，盛滿粳米飯授與賓頭盧。賓頭盧食已，便持是缽示諸比丘言：「汝等看是缽香好可愛。」諸比丘言：「實爾！從何處得？」賓頭盧廣說上事。是中有比丘少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘，為赤裸外道物故，未受大戒人前，現過人聖法？」呵已向佛廣說。佛以是事集比丘僧，知而故問賓頭盧頗羅墮：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣呵責賓頭盧：「云何名比丘，為赤裸外道物木缽故，于未受大戒人前現過人聖法？」呵責已語頗羅墮：「盡形壽擯汝，不應此閻浮
提住。」賓頭盧受佛教已，頭面禮佛足右繞還自房，所受僧臥具床榻盡以還僧。持衣缽入如是定，于閻浮提沒瞿耶尼現，到已多教化優婆塞、優婆夷，多畜弟子，起僧坊房舍，畜共行弟子、近行弟子，廣宣佛法。佛爾時遣賓頭盧去不久集比丘僧，集僧已語諸比丘：「從今不聽畜八種缽。何等八？金缽、銀缽、琉璃缽、摩尼珠缽、銅缽、白镴缽、木缽、石缽。畜者，突吉羅。聽汝等畜二種缽：鐵缽、瓦缽。」瓦缽喜破，佛言：「綴用。」優波離問佛：「以何物綴？」佛言：「應用毛、芻摩、劫貝、麻、文阇草、婆婆草。」彼國多熱故，綴中生蟲。佛言：「應解綴，曬已還綴。」諸比丘日日解曬還綴疲極。有一比丘能鍛銅，是比丘白佛言：「愿聽以二種物綴缽：若鐵、若銅。」佛言：「聽用若鐵、若銅。」
佛在舍衛國。爾時有比丘起欲心故，自截男根苦惱垂死。諸比丘以是事白佛，佛言：「汝等看是癡人！應斷異，所斷異。應斷者，貪慾、瞋恚、愚癡。」如是呵已語諸比丘：「從今不聽斷男根。斷者，偷蘭遮。」復有比丘為作浴破薪故，毒蛇從朽木中出嚙比丘指。比丘作是念：「此毒必入身。」即自斷指，由是指撅。諸居士入寺中見比丘撅指，作是言：「沙門釋子亦有撅指。」是中有比丘少欲知足行頭陀，聞是事
【現代漢語翻譯】 現代漢語譯本： 『提住。』賓頭盧（Pindola，十六羅漢之一）接受佛教后，以頭面禮拜佛足，然後右繞佛，回到自己的房間，將所接受的僧人臥具床榻全部歸還僧眾。他手持衣缽，進入如是禪定，在閻浮提（Jambudvipa，我們所居住的這個世界）消失，在瞿耶尼（Godaniya，西牛貨洲）顯現，到達后大量教化優婆塞（upasaka，男居士）、優婆夷（upasika，女居士），收了很多弟子，建造僧坊房舍，蓄養共同修行的弟子、親近修行的弟子，廣泛宣揚佛法。佛陀當時派遣賓頭盧離開后不久，召集比丘僧眾，召集僧眾后告訴各位比丘：『從今以後不允許蓄養八種缽。是哪八種呢？金缽、銀缽、琉璃缽、摩尼珠缽、銅缽、白镴缽、木缽、石缽。蓄養這些缽的，犯突吉羅（dukkhata，輕罪）。允許你們蓄養兩種缽：鐵缽、瓦缽。』瓦缽容易破損，佛說：『可以用東西綴補使用。』優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『用什麼東西綴補？』佛說：『應該用毛、芻摩（chuma，一種植物纖維）、劫貝（kappasa，棉花）、麻、文阇草（munja grass，一種草）、婆婆草（babala grass，一種草）。』那個國家天氣炎熱，所以綴補的地方容易生蟲。佛說：『應該解開綴補，曬乾后再綴補。』各位比丘每天解開曬乾再綴補，非常疲憊。有一位比丘會鍛銅，這位比丘稟告佛陀說：『希望允許用兩種東西綴補缽：鐵或者銅。』佛說：『允許用鐵或者銅。』
佛陀在舍衛國（Sravasti）的時候，當時有比丘因為生起欲心，自己割斷男根，痛苦難耐，瀕臨死亡。各位比丘將這件事稟告佛陀，佛說：『你們看看這個愚癡的人！應該斷的和所斷的不是一回事。應該斷的是貪慾、瞋恚、愚癡。』這樣呵斥后，告訴各位比丘：『從今以後不允許斷男根。斷男根的，犯偷蘭遮（thullanacca，中罪）。』又有比丘因為做沐浴、劈柴的緣故，毒蛇從朽木中出來咬了比丘的手指。比丘心想：『這毒一定會進入身體。』就自己斷了手指，因此手指殘缺。各位居士進入寺廟中，看見比丘手指殘缺，這樣說：『沙門釋子（Shramana Shakya，釋迦牟尼的出家弟子）也有手指殘缺的。』這些居士中，有比丘少欲知足，奉行頭陀（dhuta，苦行），聽到這件事
【English Translation】 English version: 『Hold him.』 After Pindola (one of the Sixteen Arhats) accepted Buddhism, he bowed to the Buddha's feet with his head and face, circumambulated the Buddha to the right, and returned to his room, returning all the monks' bedding and furniture he had received to the Sangha. Holding his robes and bowl, he entered such a Samadhi, disappeared in Jambudvipa (the world we live in), and appeared in Godaniya (Western Aparagodaniya). After arriving, he greatly taught the Upasakas (male lay devotees) and Upasikas (female lay devotees), accumulated many disciples, built monasteries and dwellings, and kept disciples who practiced together and disciples who practiced nearby, widely propagating the Buddha's Dharma. The Buddha then sent Pindola away and soon gathered the Bhikkhu Sangha. After gathering the Sangha, he told the Bhikkhus: 『From now on, you are not allowed to keep eight kinds of bowls. What are the eight? Gold bowls, silver bowls, crystal bowls, mani jewel bowls, copper bowls, pewter bowls, wooden bowls, and stone bowls. Those who keep these bowls commit Dukkata (a minor offense). You are allowed to keep two kinds of bowls: iron bowls and clay bowls.』 Clay bowls are easily broken, so the Buddha said: 『Use something to mend them.』 Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 『What should be used to mend them?』 The Buddha said: 『You should use hair, chuma (a type of plant fiber), kappasa (cotton), hemp, munja grass (a type of grass), and babala grass (a type of grass).』 That country is very hot, so insects easily grow in the mended areas. The Buddha said: 『You should untie the mending, dry it in the sun, and then re-mend it.』 The Bhikkhus untied, dried, and re-mended them every day, becoming very tired. One Bhikkhu knew how to forge copper, and this Bhikkhu reported to the Buddha: 『I hope to be allowed to mend the bowl with two kinds of materials: iron or copper.』 The Buddha said: 『You are allowed to use iron or copper.』
When the Buddha was in Sravasti, there was a Bhikkhu who, because of arising lustful thoughts, cut off his own male organ, suffering greatly and near death. The Bhikkhus reported this matter to the Buddha, and the Buddha said: 『Look at this foolish person! What should be cut off and what is being cut off are not the same thing. What should be cut off are greed, hatred, and delusion.』 After rebuking him in this way, he told the Bhikkhus: 『From now on, you are not allowed to cut off the male organ. Those who cut off the male organ commit Thullanacca (a medium offense).』 Furthermore, because a Bhikkhu was bathing and chopping wood, a poisonous snake came out of rotten wood and bit the Bhikkhu's finger. The Bhikkhu thought: 『This poison will surely enter my body.』 So he cut off his finger himself, and therefore his finger was crippled. The lay devotees entered the temple and saw the Bhikkhu's crippled finger, saying: 『The Shramana Shakya (ordained disciples of Shakyamuni) also have crippled fingers.』 Among these lay devotees, there were Bhikkhus who were content with little and practiced Dhuta (ascetic practices), and upon hearing this matter
心不喜，是事白佛。佛種種因緣呵責：「云何名比丘，自斷指？」如是呵已語諸比丘：「從今不應自斷指。自斷指者，突吉羅。」佛言：「從今有如是因緣，聽以繩纏指，以刀刺出毒。」
有六群比丘往觀伎樂歌舞，諸居士呵責言：「諸沙門釋子自言：『善好有德。』往觀聽伎樂歌舞，如王、如大臣。」是中有比丘少欲知足行頭陀，聞是事心不喜，是事白佛。佛知故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘，自往觀聽伎樂歌舞？」如是呵已語諸比丘：「從今比丘不應往觀聽伎樂歌舞。往觀者，突吉羅。」又六群比丘自歌，諸居士呵責言：「諸沙門釋子自言：『善好有德。』歌如白衣。」是中有比丘少欲知足行頭陀，聞是事心不喜，是事白佛。佛語諸比丘：「從今不應歌。歌者，突吉羅。歌有五過失：自心貪著；令他貪著；獨處多起覺觀；常為貪慾覆心；諸居士聞作是言：『諸沙門釋子亦歌，如我等無異。』復有五過失：自心貪著；令他起貪著；獨處多起覺觀；常為貪慾覆心；諸年少比丘聞亦隨學、隨學已常起貪慾心便反戒。」
有比丘名跋提，于唄中第一，是比丘聲好，白佛言：「世尊！愿聽我作聲唄。」佛言：「聽汝作聲唄。唄有五利益：身體不疲
【現代漢語翻譯】 現代漢語譯本：如果內心感到不悅，就把這件事稟告佛陀。佛陀用各種因緣來呵斥：『怎麼能叫比丘，自己砍斷手指？』這樣呵斥之後，告訴眾比丘：『從今以後不應該自己砍斷手指。自己砍斷手指的，犯突吉羅罪。』佛說：『從今以後如果有這樣的因緣，允許用繩子纏住手指，用刀刺破放出毒血。』 有六群比丘前去觀看歌舞伎樂，一些居士呵斥他們說：『這些沙門釋子自己說：『善良美好有德行。』卻前去觀看聽歌舞伎樂，像國王、大臣一樣。』其中有少欲知足、奉行頭陀行的比丘，聽到這件事內心感到不悅，就把這件事稟告佛陀。佛陀明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣來呵斥說：『怎麼能叫比丘，自己前去觀看聽歌舞伎樂？』這樣呵斥之後，告訴眾比丘：『從今以後比丘不應該前去觀看聽歌舞伎樂。前去觀看的，犯突吉羅罪。』又有六群比丘自己唱歌，一些居士呵斥他們說：『這些沙門釋子自己說：『善良美好有德行。』唱歌卻像在家俗人一樣。』其中有少欲知足、奉行頭陀行的比丘，聽到這件事內心感到不悅，就把這件事稟告佛陀。佛陀告訴眾比丘：『從今以後不應該唱歌。唱歌的，犯突吉羅罪。唱歌有五種過失：自己內心貪戀執著；使他人也產生貪戀執著；獨處時容易生起覺觀；常常被貪慾之心覆蓋；一些居士聽到會這樣說：『這些沙門釋子也唱歌，和我們這些人沒什麼兩樣。』還有五種過失：自己內心貪戀執著；使他人也生起貪戀執著；獨處時容易生起覺觀；常常被貪慾之心覆蓋；一些年輕的比丘聽到也會跟著學習，跟著學習之後常常生起貪慾之心，於是就違反了戒律。』 有一位比丘名叫跋提（B跋提，人名），在歌唄方面是第一。這位比丘聲音很好，稟告佛陀說：『世尊！希望允許我作聲唄。』佛陀說：『允許你作聲唄。歌唄有五種利益：身體不會疲勞』
【English Translation】 English version: If the mind is displeased, report the matter to the Buddha. The Buddha rebuked with various causes and conditions: 'How can you be called a Bhikshu (比丘, monk) and cut off your own finger?' After rebuking in this way, he told the Bhikshus (比丘, monks): 'From now on, you should not cut off your own finger. One who cuts off his own finger commits a Dukkritta (突吉羅, a minor offense).' The Buddha said: 'From now on, if there is such a cause, it is permitted to wrap the finger with a rope and pierce it with a knife to release the poison.' Six Bhikshus (比丘, monks) of the group went to watch musical performances and dances. Some laypeople rebuked them, saying: 'These Shramana Shakya (沙門釋子, disciples of Shakyamuni) claim to be 'good and virtuous.' Yet they go to watch and listen to musical performances and dances, like kings and ministers.' Among them was a Bhikshu (比丘, monk) who was content with little, satisfied, and practiced Dhuta (頭陀, ascetic practices). Hearing this, his mind was displeased, and he reported the matter to the Buddha. The Buddha, knowing the situation, asked the six Bhikshus (比丘, monks) of the group: 'Did you really do this?' They replied: 'We did, World Honored One (世尊, term for the Buddha)!' The Buddha rebuked with various causes and conditions, saying: 'How can you be called a Bhikshu (比丘, monk) and go to watch and listen to musical performances and dances?' After rebuking in this way, he told the Bhikshus (比丘, monks): 'From now on, Bhikshus (比丘, monks) should not go to watch and listen to musical performances and dances. One who goes commits a Dukkritta (突吉羅, a minor offense).' Furthermore, the six Bhikshus (比丘, monks) of the group sang themselves. Some laypeople rebuked them, saying: 'These Shramana Shakya (沙門釋子, disciples of Shakyamuni) claim to be 'good and virtuous.' Yet they sing like laypeople.' Among them was a Bhikshu (比丘, monk) who was content with little, satisfied, and practiced Dhuta (頭陀, ascetic practices). Hearing this, his mind was displeased, and he reported the matter to the Buddha. The Buddha told the Bhikshus (比丘, monks): 'From now on, you should not sing. One who sings commits a Dukkritta (突吉羅, a minor offense). Singing has five faults: one's own mind becomes attached; it causes others to become attached; when alone, one easily gives rise to thoughts and observations; one's mind is constantly covered by greed; some laypeople hear and say: 'These Shramana Shakya (沙門釋子, disciples of Shakyamuni) also sing, no different from us.' There are also five faults: one's own mind becomes attached; it causes others to become attached; when alone, one easily gives rise to thoughts and observations; one's mind is constantly covered by greed; some young Bhikshus (比丘, monks) hear and follow suit, and after following suit, they constantly give rise to greedy thoughts and then violate the precepts.' There was a Bhikshu (比丘, monk) named Bhadra (跋提, personal name), who was the best in chanting. This Bhikshu (比丘, monk) had a good voice and reported to the Buddha: 'World Honored One (世尊, term for the Buddha)! I wish to be allowed to chant.' The Buddha said: 'You are allowed to chant. Chanting has five benefits: the body does not become tired.'
、不忘所憶、心不疲勞、聲音不壞、語言易解。復有五利：身不疲極、不忘所憶、心不懈惓、聲音不壞、諸天聞唄聲心則歡喜。」
佛在舍衛國。爾時諸比丘鐵缽中食已，置缽在地濕氣生壞，佛言：「從今聽用弊納著缽下。」是國中多熱，納衣中生蟲，佛言：「應作安缽物。」長老優波離問佛：「以何物作安缽物？」佛言：「應以白镴、鉛、錫作。」作已故生蟲，佛言：「應作安缽棧。」作已瓦缽棧上墮地破壞，佛言：「應著箱中。」露缽著箱中相觸作聲，佛言：「聽以弊納裹著箱中。」
長老疑離越比丘，洗瓦缽置日中日炙津出，語諸比丘：「瓦缽不凈有膩，比丘不應用食。」諸比丘不知云何？是事白佛。佛知故問疑離越：「汝實洗瓦缽，置日中日炙津出，語諸比丘：『瓦缽津膩不凈，比丘不應用食。』」答言：「實爾。世尊！」佛言：「從今洗瓦缽已，不應著日中炙。著日中者，突吉羅。」
爾時比丘有貴價衣，水中浣凈欲裁作衣，以齒嚙邊、若共挽裂，此衣處處縱橫破裂，佛言：「從今聽畜月頭刀子用裁衣。」爾時以雞毛、鳥毛縫衣，縫已易壞褰縮，佛言：「聽用二種針：鐵針、銅針，尖鼻、圓鼻、方鼻。」時諸比丘以衣著膝上縫，縫時皺，佛言：「敷地縫。」諸比丘敷地縫時土著，佛言：
【現代漢語翻譯】 現代漢語譯本： 『不忘所憶』（不會忘記所記憶的內容）、『心不疲勞』（內心不會感到疲憊）、『聲音不壞』（聲音不會變得嘶啞）、『語言易解』（所說的話容易理解）。還有五個好處：『身不疲極』（身體不會感到疲憊）、『不忘所憶』（不會忘記所記憶的內容）、『心不懈惓』（內心不會感到懈怠）、『聲音不壞』（聲音不會變得嘶啞）、『諸天聞唄聲心則歡喜』（天人們聽到誦經的聲音內心會感到歡喜）。』
佛陀在舍衛國（Śrāvastī）的時候。當時，一些比丘用鐵缽吃飯後，把缽放在地上，因為潮濕而損壞了。佛陀說：『從今以後，允許用破舊的布墊在缽下面。』這個國家天氣炎熱，布制的衣服里容易生蟲，佛陀說：『應該製作安缽物（用於放置缽的物品）。』長老優波離（Upāli）問佛陀：『用什麼材料製作安缽物？』佛陀說：『應該用白镴（一種錫合金）、鉛、錫來製作。』製作好后仍然生蟲，佛陀說：『應該製作安缽棧（放置缽的架子）。』製作好后，瓦缽從架子上掉下來摔壞了，佛陀說：『應該放在箱子里。』把缽直接放在箱子里，相互碰撞發出聲音，佛陀說：『允許用破舊的布包裹後放在箱子里。』
長老疑離越（Saṃgharakṣita）比丘，洗了瓦缽後放在太陽下曬，瓦缽被太陽曬得滲出水。他對比丘們說：『瓦缽不乾淨，有油膩，比丘不應該用它吃飯。』比丘們不知道該怎麼辦，就把這件事告訴了佛陀。佛陀明知故問疑離越：『你確實洗了瓦缽，放在太陽下曬，瓦缽被太陽曬得滲出水，然後對比丘們說：『瓦缽有油膩不乾淨，比丘不應該用它吃飯。』嗎？』疑離越回答說：『確實如此，世尊！』佛陀說：『從今以後，洗了瓦缽后，不應該放在太陽下曬。放在太陽下曬的人，犯突吉羅（輕罪）。』
當時，有比丘有一件貴重的衣服，在水中洗乾淨后想要裁剪製作衣服，用牙齒咬布邊，或者一起用力撕扯，結果這件衣服到處都縱橫破裂。佛陀說：『從今以後，允許攜帶月頭刀子（一種小刀）用來裁剪衣服。』當時，人們用雞毛、鳥毛縫衣服，縫好后容易損壞和捲曲。佛陀說：『允許使用兩種針：鐵針、銅針，尖頭的、圓頭的、方頭的。』當時，比丘們把衣服放在膝蓋上縫，縫的時候容易起皺，佛陀說：『鋪在地上縫。』比丘們鋪在地上縫的時候容易沾上泥土，佛陀說：
【English Translation】 English version: 'Not forgetting what is remembered' (not forgetting what is memorized), 'the mind is not fatigued' (the mind does not feel tired), 'the voice is not ruined' (the voice does not become hoarse), 'the language is easily understood' (what is said is easy to understand). There are also five benefits: 'the body is not exhausted' (the body does not feel tired), 'not forgetting what is remembered' (not forgetting what is memorized), 'the mind is not weary' (the mind does not feel weary), 'the voice is not ruined' (the voice does not become hoarse), 'the gods hear the chanting and their hearts rejoice' (the gods hear the sound of chanting and their hearts rejoice).'
The Buddha was in Śrāvastī (舍衛國). At that time, some bhikshus (比丘) ate from iron bowls and then placed the bowls on the ground, where they were damaged by the dampness. The Buddha said, 'From now on, you are allowed to use worn-out cloths to place under the bowls.' In that country, it was very hot, and insects would grow in the cloth robes. The Buddha said, 'An 'an-bo-wu' (安缽物, bowl stand) should be made.' The elder Upāli (優波離) asked the Buddha, 'What should be used to make an 'an-bo-wu'?' The Buddha said, 'It should be made of pewter (白镴, a tin alloy), lead, or tin.' After it was made, insects still grew in it. The Buddha said, 'An 'an-bo-zhan' (安缽棧, bowl rack) should be made.' After it was made, the clay bowls fell from the rack and broke. The Buddha said, 'They should be placed in a box.' When the bowls were placed directly in the box, they made noise when they touched each other. The Buddha said, 'You are allowed to wrap them in worn-out cloths and then place them in the box.'
The elder bhikshu Saṃgharakṣita (疑離越) washed a clay bowl and placed it in the sun to dry. The bowl exuded moisture in the sun. He said to the bhikshus, 'The clay bowl is unclean and greasy; bhikshus should not use it for eating.' The bhikshus did not know what to do, so they told the Buddha about this matter. Knowing this, the Buddha asked Saṃgharakṣita, 'Did you indeed wash a clay bowl, place it in the sun to dry, and then say to the bhikshus, 'The clay bowl is greasy and unclean; bhikshus should not use it for eating'?' He replied, 'Indeed, World Honored One!' The Buddha said, 'From now on, after washing a clay bowl, you should not place it in the sun to dry. Whoever places it in the sun commits a dukkaṭa (突吉羅, minor offense).'
At that time, a bhikshu had an expensive robe. After washing it in water, he wanted to cut it to make a new robe. He bit the edge of the cloth with his teeth or tore it with others, and as a result, the robe was torn in many places. The Buddha said, 'From now on, you are allowed to carry a 'yue-tou dao-zi' (月頭刀子, small knife) to cut robes.' At that time, people used chicken feathers or bird feathers to sew robes, but after sewing, they easily broke and shrank. The Buddha said, 'You are allowed to use two kinds of needles: iron needles and copper needles, with pointed, round, or square tips.' At that time, the bhikshus placed the robes on their laps to sew, and they wrinkled easily. The Buddha said, 'Spread it on the ground to sew.' When the bhikshus spread it on the ground to sew, it got dirty with soil. The Buddha said:
「當以牛屎塗地。」時或有不正，佛言：「聽繩綴四邊。」綴已或有不直，佛言：「處處拼拼。」時或有不均，佛言：「刻木為準。」縫時針難得前，指頭傷破，佛言：「聽著指㧺。」爾時針刀指㧺木準，各著異處求覓難得，佛言：「聽以物盛著一處。」綴衣縫時喜壞衣緣，佛言：「聽著偽緣。」此衣舒在外邊喜失，佛言：「聽卷疊。」卷時喜舒，佛言：「以繩系。」或時風雨污衣，佛言：「聽著覆處。」在覆處著地有蟲啖，佛言：「聽打撅著壁上。」時撅頭滑衣墮地，佛言：「聽作曲頭撅。」諸比丘身有長短，有短比丘截縫衣床就身，有長比丘更處處覓求長床，佛言：「聽鑿作孔盈兩頭出，令得共用。」
佛在王舍城，爾時六群比丘以鏡照面，佛言：「不聽照面。照面者，突吉羅。」爾時六群比丘，或以缽中照面、或水中照面，佛言：「若缽中水中照面者，突吉羅。若照看面瘡者，不犯。」
佛在王舍城，爾時六群比丘以梳梳頭，佛言：「比丘不得以梳梳頭。若梳頭者，突吉羅。」爾時六群比丘，又以刷刷頭，佛言：「若刷者，突吉羅。」
佛在王舍城。爾時六群比丘，頂上留少發，佛言：「不聽留。若留者，突吉羅。」爾時六群比丘，留髮令卷，佛言：「不應留髮令卷。若留者，突吉羅。」爾
【現代漢語翻譯】 現代漢語譯本 『應當用牛糞塗地。』有時地面不平整，佛說：『允許用繩子在四邊拉線。』拉線後有時還是不直，佛說：『在各處進行修補。』有時地面還是不均勻，佛說：『用木頭製作水平儀。』縫紉時針難以向前穿透，手指容易受傷破損，佛說：『允許使用頂針。』當時針、刀、頂針、木準等物，各自放置在不同的地方，尋找起來很困難，佛說：『允許用器物盛放，放在一處。』縫製衣服時容易損壞衣邊，佛說：『允許縫上假邊。』這件衣服舒展開放在外面容易丟失，佛說：『允許卷疊起來。』卷疊時容易鬆開，佛說：『用繩子繫住。』有時風雨會弄髒衣服，佛說：『允許放在遮蓋的地方。』放在遮蓋的地方，接觸地面會被蟲子咬，佛說：『允許打木橛掛在墻上。』有時木橛頭滑，衣服掉在地上，佛說：『允許做成彎頭的木橛。』各位比丘身材有高有矮，矮個子的比丘截短縫衣床來適應自己的身高，高個子的比丘到處尋找更長的床，佛說：『允許在床的兩頭鑿孔，安裝可以伸縮的部件，使大家可以共同使用。』 佛在王舍城（Rajagrha），當時六群比丘用鏡子照臉，佛說：『不允許照臉。照臉者，犯突吉羅（Dukkata，輕罪）。』當時六群比丘，或者用缽照臉，或者用水中照臉，佛說：『如果用缽中或水中照臉者，犯突吉羅。如果爲了檢視臉上的瘡，不犯。』 佛在王舍城，當時六群比丘用梳子梳頭，佛說：『比丘不得用梳子梳頭。如果梳頭者，犯突吉羅。』當時六群比丘，又用刷子刷頭，佛說：『如果用刷子刷頭，犯突吉羅。』 佛在王舍城。當時六群比丘，頭頂上留少許頭髮，佛說：『不允許留。如果留者，犯突吉羅。』當時六群比丘，把留下的頭髮弄卷，佛說：『不應該把頭髮弄卷。如果弄卷者，犯突吉羅。』
【English Translation】 English version 『One should plaster the ground with cow dung.』 Sometimes it is uneven, the Buddha said: 『Allowed to use a rope to mark the four sides.』 After marking, sometimes it is still not straight, the Buddha said: 『Mend it in various places.』 Sometimes it is still uneven, the Buddha said: 『Make a wooden level.』 When sewing, the needle is difficult to push through, and fingers are easily injured, the Buddha said: 『Allowed to use a thimble.』 At that time, the needle, knife, thimble, and wooden level were placed in different places, making them difficult to find, the Buddha said: 『Allowed to put them in a container and keep them in one place.』 When sewing clothes, the edges are easily damaged, the Buddha said: 『Allowed to attach false edges.』 This garment is easily lost when spread out, the Buddha said: 『Allowed to fold it up.』 When folding, it easily comes undone, the Buddha said: 『Tie it with a rope.』 Sometimes wind and rain will soil the garment, the Buddha said: 『Allowed to put it in a covered place.』 If placed in a covered place, it will be eaten by insects if it touches the ground, the Buddha said: 『Allowed to hammer in pegs and hang it on the wall.』 Sometimes the peg head slips and the garment falls to the ground, the Buddha said: 『Allowed to make pegs with curved heads.』 The Bhikkhus (monks) are of different heights, short Bhikkhus shorten the sewing bed to suit their height, and tall Bhikkhus look everywhere for longer beds, the Buddha said: 『Allowed to drill holes at both ends of the bed and install extendable parts so that everyone can use it together.』 The Buddha was in Rajagrha (王舍城), at that time the group-of-six Bhikkhus looked at their faces in a mirror, the Buddha said: 『Not allowed to look at one's face. Those who look at their faces commit a Dukkata (突吉羅, minor offense).』 At that time, the group-of-six Bhikkhus looked at their faces in a bowl or in water, the Buddha said: 『If one looks at one's face in a bowl or in water, one commits a Dukkata. If one is looking at a sore on one's face, it is not an offense.』 The Buddha was in Rajagrha, at that time the group-of-six Bhikkhus combed their hair with a comb, the Buddha said: 『Bhikkhus are not allowed to comb their hair with a comb. If one combs one's hair, one commits a Dukkata.』 At that time, the group-of-six Bhikkhus brushed their hair with a brush, the Buddha said: 『If one brushes one's hair, one commits a Dukkata.』 The Buddha was in Rajagrha. At that time, the group-of-six Bhikkhus left a small amount of hair on the top of their heads, the Buddha said: 『Not allowed to leave it. If one leaves it, one commits a Dukkata.』 At that time, the group-of-six Bhikkhus curled the hair they left, the Buddha said: 『One should not curl the hair. If one curls it, one commits a Dukkata.』
時六群比丘，留髮令長，佛言：「不應留髮令長。若留者，突吉羅。若阿練兒比丘，長至二寸，無罪。」
佛在舍衛國。爾時比丘有癩病、疥瘙病，語藥師耆婆：「治我病。」耆域言：「入浴室洗可差。」比丘言：「佛未聽入浴室洗。」諸比丘以是事白佛，佛言：「聽入浴室洗。洗有五功德：一者除垢、二者身清凈、三者除去身中寒冷病、四者除風、五者，得安隱。」爾時浴室中無有坐物，諸比丘無處可坐洗，佛言：「浴室中聽安坐物。」長老優波離問佛：「用何物作？」佛言：「用木石磚作。」爾時浴室地泥出，諸比丘以泥水洗，佛言：「聽浴室安橙。」優波離問佛：「用何物作橙？」佛言：「以木石磚作。」爾時當浴室中著火爐，諸比丘浴時不安隱，佛言：「應著壁安。」爾時不作灶，火炎直上至屋，佛言：「聽安灶。」灶中一時著薪，后比丘來洗時火勢已盡，佛言：「籌量著。」爾時著長薪喜墮落，若以手舉便燒手，佛言：「以叉舉。」當舉叉時，比丘頭上無發熱痛，佛言：「以濕物覆頭。」爾時須土涂身，佛言：「應畜盛土物。」爾時須水，佛言：「應畜盛水器。」爾時水器小，佛言：「聽畜甕。」甕中盛滿水，爾時甕水著灶埵上，有木薪墮上破甕，佛言：「鑿壁安木著水甕。」爾時甕高，有比丘取水
【現代漢語翻譯】 現代漢語譯本：當時六群比丘（指行為不端的六個比丘團體）留著長長的頭髮，佛陀說：『不應該留長髮。如果留長髮，犯突吉羅（一種輕罪）。如果是住在阿練若（指遠離人煙的修行場所）的比丘，頭髮長到兩寸，沒有罪。』
佛陀在舍衛國（古印度王國）的時候，當時有比丘患有麻風病、疥瘡等面板病，告訴藥師耆婆（一位著名的醫生）：『請你醫治我的病。』耆婆說：『進入浴室洗浴可以痊癒。』比丘說：『佛陀沒有允許進入浴室洗浴。』眾比丘將此事稟告佛陀，佛陀說：『允許進入浴室洗浴。洗浴有五種功德：一是去除污垢，二是身體清凈，三是去除身體中的寒冷病，四是祛除風邪，五是得到安穩。』當時浴室中沒有坐具，眾比丘沒有地方可以坐著洗浴，佛陀說：『浴室中允許安放坐具。』長老優波離（佛陀的十大弟子之一，持戒第一）問佛陀：『用什麼材料製作？』佛陀說：『用木頭、石頭、磚頭製作。』當時浴室地面泥濘，眾比丘用泥水洗浴，佛陀說：『允許浴室安放橙（可能指一種墊腳或擦拭的物品）。』優波離問佛陀：『用什麼材料製作橙？』佛陀說：『用木頭、石頭、磚頭製作。』當時在浴室中設定火爐，眾比丘洗浴時感到不安穩，佛陀說：『應該靠墻安放。』當時沒有製作灶，火焰直接向上燒到屋頂，佛陀說：『允許安放灶。』灶中一次性放入很多柴火，後來比丘來洗浴時火勢已經熄滅，佛陀說：『要衡量著放柴火。』當時放入長長的柴火容易掉落，如果用手拿起來就會燒傷手，佛陀說：『用叉子舉起。』當舉起叉子時，比丘頭上沒有頭髮感到發熱疼痛，佛陀說：『用濕的東西覆蓋頭部。』當時需要泥土塗抹身體，佛陀說：『應該儲藏盛放泥土的器物。』當時需要用水，佛陀說：『應該儲藏盛水的器皿。』當時水器太小，佛陀說：『允許儲藏甕（一種大的陶罐）。』甕中盛滿水，當時甕中的水放在灶臺旁邊，有木柴掉落砸破了甕，佛陀說：『在墻上鑿洞安放木頭放置水甕。』當時甕太高，有比丘取水
【English Translation】 English version: At that time, the six groups of Bhikkhus (referring to the six groups of monks with misconduct) kept their hair long. The Buddha said, 'It is not appropriate to keep long hair. If one does, it is a Dukkhata (a minor offense). If it is a Bhikkhu living in the Aranya (referring to a secluded place for practice), there is no offense if the hair grows to two inches.'
When the Buddha was in Shravasti (an ancient Indian kingdom), there were Bhikkhus suffering from leprosy, scabies, and other skin diseases. They told the physician Jivaka (a famous doctor), 'Please cure my illness.' Jivaka said, 'Entering the bathroom for bathing can heal it.' The Bhikkhus said, 'The Buddha has not permitted entering the bathroom for bathing.' The Bhikkhus reported this matter to the Buddha. The Buddha said, 'It is permitted to enter the bathroom for bathing. Bathing has five merits: first, it removes dirt; second, it purifies the body; third, it removes cold diseases from the body; fourth, it dispels wind; and fifth, it brings peace and comfort.' At that time, there were no seats in the bathroom, and the Bhikkhus had nowhere to sit while bathing. The Buddha said, 'It is permitted to place seats in the bathroom.' Elder Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, 'What materials should be used to make them?' The Buddha said, 'Use wood, stone, or brick.' At that time, the bathroom floor was muddy, and the Bhikkhus washed with muddy water. The Buddha said, 'It is permitted to place an 'orange' (possibly referring to a footrest or wiping item) in the bathroom.' Upali asked the Buddha, 'What materials should be used to make the 'orange'?' The Buddha said, 'Use wood, stone, or brick.' At that time, a stove was set up in the bathroom, and the Bhikkhus felt uneasy while bathing. The Buddha said, 'It should be placed against the wall.' At that time, a stove was not made, and the flames went straight up to the roof. The Buddha said, 'It is permitted to set up a stove.' A lot of firewood was put in the stove at once, and when the later Bhikkhus came to bathe, the fire had already gone out. The Buddha said, 'Measure the amount of firewood to put in.' At that time, long firewood was easily dropped, and if one picked it up with their hands, they would burn their hands. The Buddha said, 'Use a fork to lift it.' When lifting the fork, the Bhikkhus felt hot and painful on their heads because they had no hair. The Buddha said, 'Cover your head with a wet cloth.' At that time, they needed soil to smear on their bodies. The Buddha said, 'You should store containers for holding soil.' At that time, they needed water. The Buddha said, 'You should store water containers.' At that time, the water containers were too small. The Buddha said, 'It is permitted to store urns (a large earthenware jar).' The urns were filled with water. At that time, the water in the urns was placed next to the stove, and firewood fell and broke the urns. The Buddha said, 'Carve a hole in the wall to place wood to hold the water urns.' At that time, the urns were too high, and some Bhikkhus took water
不及，佛言：「不應高安。」爾時安著下處，有比丘橖觸，佛言：「不得太下太高，齊肩齊頭安。」時浴室無戶風入，佛言：「應安戶扇。」時比丘入浴室時不得閉戶，佛言：「令一比丘看戶。」時浴室無窗故闇，佛言：「安窗。」時浴室無出煙處故燻黑，佛言：「施出煙處。」時比丘或有用澡豆、或有用土，以濕熱故，浴室蟲生，佛言：「應蕩除令凈。」爾時浴室中大有水，佛言：「應出水。」出水時諸比丘吐悶或得病，佛言：「應安伏竇。」伏竇中有蛇蝎、蜈蚣，來入螫諸比丘，佛言：「應織物遮水竇口。」爾時浴竟棄浴室去，后火燒浴室，佛言：「最後比丘應收諸物事，卻甕、卻瓨滅火，閉戶下[橝-早+卑]乃去。」
佛在維耶離，有一長者名大名梨昌，大富多饒財寶，大有田宅力勢。有一比丘，名迦留羅提舍，與是長者相識知舊出入往反。時迦留羅提舍，食時著衣持缽持坐具，往大名梨昌所。是梨昌遙見比丘來，贊言：「善來！在此處坐。」即敷坐具。時大名梨昌，頭面禮足已一面坐。比丘語大名梨昌：「今可往世尊所，向世尊作如是說：『云何比丘作非梵行？是陀驃力士子共我婦作非梵行。』」大名梨昌語迦留羅提舍：「云何以無根謗清凈比丘？」迦留羅提舍比丘語大名梨昌言：「若不向佛說此語
【現代漢語翻譯】 現代漢語譯本： 不及，佛說：『不應該安裝得太高。』當時安裝在較低的位置，有比丘碰到，佛說：『不得太低太高，齊肩膀或齊頭的高度安裝。』當時浴室沒有門，風會吹入，佛說：『應該安裝門扇。』當時比丘進入浴室時沒有關門，佛說：『讓一位比丘看守門戶。』當時浴室沒有窗戶，所以昏暗，佛說：『安裝窗戶。』當時浴室沒有排煙的地方，所以被燻黑，佛說：『設定排煙的地方。』當時比丘或者用澡豆，或者用泥土，因為濕熱的緣故，浴室裡生蟲，佛說：『應該沖洗乾淨。』當時浴室裡有很多水，佛說：『應該排水。』排水的時候，眾比丘感到噁心或者生病，佛說：『應該安裝排水孔。』排水孔里有蛇蝎、蜈蚣，爬進來蟄咬比丘，佛說：『應該用東西遮蓋住排水孔的口。』當時洗完澡后就離開了浴室，後來發生火災燒燬了浴室，佛說：『最後離開的比丘應該收拾好所有的東西，放好水甕、水罐，熄滅火，關好門，放下門閂再離開。』
佛陀在維耶離（Vaishali，古印度城市）時，有一位長者名叫大名梨昌（Mahanama Licchavi，人名），非常富有，擁有大量的財寶、田地和勢力。有一位比丘，名叫迦留羅提舍（Kaludayi，人名），與這位長者相識，是老朋友，經常出入往來。當時迦留羅提舍在吃飯的時候，穿好衣服，拿著缽和坐具，前往大名梨昌的住所。大名梨昌遠遠地看見比丘來了，讚歎道：『歡迎！請在這裡坐。』隨即鋪設坐具。當時大名梨昌，頭面頂禮比丘的腳后，在一旁坐下。比丘對大名梨昌說：『現在你可以去世尊（Bhagavan，佛陀的尊稱）那裡，向世尊這樣說：「某某比丘做了不正當的行為，那個陀驃力士子（Dabba Mallaputta，人名）和我的妻子做了不正當的行為。」』大名梨昌對迦留羅提舍說：『怎麼能用沒有根據的話誹謗清凈的比丘呢？』迦留羅提舍比丘對大名梨昌說：『如果不向佛陀說這些話…』
【English Translation】 English version: If it was insufficient, the Buddha said, 'It should not be installed too high.' At that time, it was installed in a lower place, and a Bhikkhu touched it. The Buddha said, 'It should not be too low or too high, install it at shoulder or head height.' At that time, the bathroom had no door, and the wind entered. The Buddha said, 'A door should be installed.' At that time, when the Bhikkhus entered the bathroom, they did not close the door. The Buddha said, 'Let one Bhikkhu watch the door.' At that time, the bathroom had no windows, so it was dark. The Buddha said, 'Install a window.' At that time, the bathroom had no place to vent smoke, so it was blackened. The Buddha said, 'Provide a place to vent smoke.' At that time, some Bhikkhus used soap beans or soil. Because of the humidity and heat, insects grew in the bathroom. The Buddha said, 'It should be washed away and cleaned.' At that time, there was a lot of water in the bathroom. The Buddha said, 'The water should be drained.' When draining the water, the Bhikkhus felt nauseous or became ill. The Buddha said, 'A drain should be installed.' In the drain, there were snakes, scorpions, and centipedes that came in and stung the Bhikkhus. The Buddha said, 'A covering should be woven to cover the mouth of the drain.' At that time, after bathing, they left the bathroom. Later, a fire burned the bathroom. The Buddha said, 'The last Bhikkhu to leave should collect all the items, put away the water jars and pots, extinguish the fire, close the door, and lower the latch before leaving.'
When the Buddha was in Vaishali (Vaishali, an ancient Indian city), there was a householder named Mahanama Licchavi (Mahanama Licchavi, a person's name), who was very rich and had a great deal of wealth, land, and power. There was a Bhikkhu named Kaludayi (Kaludayi, a person's name), who knew this householder, was an old friend, and often came and went. At that time, Kaludayi, at mealtime, put on his robes, took his bowl and sitting cloth, and went to Mahanama Licchavi's residence. Mahanama Licchavi saw the Bhikkhu coming from afar and praised him, saying, 'Welcome! Please sit here.' Then he spread out the sitting cloth. At that time, Mahanama Licchavi bowed his head and face to the Bhikkhu's feet and sat to one side. The Bhikkhu said to Mahanama Licchavi, 'Now you can go to the Bhagavan (Bhagavan, an honorific title for the Buddha), and say to the Bhagavan, "So-and-so Bhikkhu has committed an improper act, that Dabba Mallaputta (Dabba Mallaputta, a person's name) has committed an improper act with my wife."' Mahanama Licchavi said to Kaludayi, 'How can you slander a pure Bhikkhu with unfounded accusations?' The Bhikkhu Kaludayi said to Mahanama Licchavi, 'If you do not say these words to the Buddha...'
者，不復與汝言語來往，不入汝舍。」大名梨昌與此比丘深相愛敬故，即作是念：「若我不作是語者，迦留羅提舍比丘必不共我語、不入我舍。」便語比丘：「我當向佛作是語。」是時大名梨昌往詣佛所白佛言：「世尊！云何比丘作非梵行？是陀驃力士子共我婦作非梵行。」佛爾時語諸比丘：「汝等皆覆缽，莫至是大名梨昌家。諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得到大名梨昌家自手受食。更有如是人，亦應與作覆缽。作覆缽法者，一心和合僧，一比丘唱言：『大德僧聽！此大名梨昌誹謗比丘，是陀驃力士子清凈梵行，無根波羅夷謗。若僧時到僧忍聽，僧和合與是大名梨昌作覆缽。諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得至是家手受食，如是白。』白二羯磨。『僧作覆缽竟，僧忍，默然故，是事如是持！』」爾時諸比丘作如是念：「僧已為是大名梨昌覆缽。諸比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得至大名梨昌家手受食。」諸比丘復作是念：「誰能往長者家作如是言：『僧已覆缽。一切比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得至汝家手受食。』」復作是念：「長老阿難是佛侍者，于諸比丘中讚歎清凈梵行，阿難能至是大名梨昌家，作如是言：『僧已作覆缽，一切比丘、比丘尼、式叉摩
尼、沙彌、沙彌尼，不復得至汝家手受食。』」諸比丘共相謂言：「我等往至阿難所作是言：『僧已為大名梨昌作覆缽，一切比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，不得往大名梨昌家手受食。』」諸比丘作是語已，往至阿難所，頭面禮足在一面坐已，白阿難言：「長老阿難！僧已為大名梨昌作覆缽，一切五眾不得往大名梨昌家手受食。我等心念：『誰能往長者家作是語：「眾僧為汝作覆缽，一切五眾不得至汝家手受食。」』諸比丘復作是念：『唯長老阿難是佛侍者，佛常于比丘眾中讚歎梵行清凈，堪任能往作是言：「僧今已為長者作覆缽，一切五眾不得至汝家手受食。」』長老阿難！今可往大名梨昌家作是言：『僧已為汝覆缽，一切五眾不復至汝家手受食。』」爾時阿難默然受。諸比丘見阿難受已，從坐起作禮右繞而去。
爾時阿難過夜已，中前著衣持缽至大名梨昌家。大名梨昌遙見阿難來，即從坐起，著衣在一處立，叉手言：「善來阿難！就此處坐。」阿難答言：「我不得坐。」大名梨昌問言：「何故不得？」阿難言：「僧已為大名梨昌作覆缽，一切五眾不得至汝家手受食。」大名梨昌語阿難：「我今便為自損、功德不生。」阿難答言：「汝實自損、功德不生。」問阿難言：「我今可得往佛所仰缽不？」
【現代漢語翻譯】 現代漢語譯本： 『比丘尼（bhikshuni，女出家人）、沙彌（sramanera，小沙彌）、沙彌尼（sramanerika，小沙彌尼），以後都不能再去你家接受供養。』眾比丘互相說道：『我們去告訴阿難（Ananda，佛陀的十大弟子之一），這樣說：「僧團已經為大名梨昌（Mahanama Licchavi，人名）做了覆缽（ukshepana-karma，一種僧團的懲罰），一切比丘、比丘尼、式叉摩尼（siksamana，學戒女）、沙彌、沙彌尼，都不得去大名梨昌家接受供養。」』眾比丘說完這些話，就去阿難那裡，頂禮他的雙足后在一旁坐下，對阿難說：『長老阿難！僧團已經為大名梨昌做了覆缽，一切五眾都不得去大名梨昌家接受供養。我們心裡想：「誰能去長者家說這樣的話：「眾僧為你做了覆缽，一切五眾都不得去你家接受供養。」』眾比丘又這樣想：『只有長老阿難是佛陀的侍者，佛陀常常在比丘眾中讚歎他梵行清凈，堪能去說這樣的話：「僧團現在已經為長者做了覆缽，一切五眾都不得去你家接受供養。」』長老阿難！現在你可以去大名梨昌家說這樣的話：『僧團已經為你做了覆缽，一切五眾以後都不能再去你家接受供養。』」當時阿難默默地接受了。眾比丘見阿難接受后，從座位上起身，向他行禮，右繞三圈后離開了。
當時阿難過了一夜，上午穿好衣服，拿著缽去大名梨昌家。大名梨昌遠遠地看見阿難來了，立刻從座位上起身，穿好衣服站在一旁，合掌說道：『歡迎阿難！請坐在這裡。』阿難回答說：『我不能坐。』大名梨昌問道：『為什麼不能坐？』阿難說：『僧團已經為大名梨昌做了覆缽，一切五眾都不得去你家接受供養。』大名梨昌對阿難說：『我現在這樣做，便是自己受損，功德不生。』阿難回答說：『你確實是自己受損，功德不生。』大名梨昌問阿難說：『我現在可以去佛陀那裡仰缽（pattra-uddesaka，請求解除覆缽）嗎？』
【English Translation】 English version: 'Bhikkhunis (bhikkhuni, female monastic), Sramaneras (sramanera, novice monk), and Sramanerikas (sramanerika, novice nun) are no longer allowed to receive food from your hand at your house.' The bhikkhus said to each other, 'Let us go to Ananda (Ananda, one of the Buddha's ten main disciples) and say, 'The Sangha has performed the ukshepana-karma (ukshepana-karma, a type of monastic punishment) against Mahanama Licchavi (Mahanama Licchavi, a person's name), and all bhikkhus, bhikkhunis, siksamana (siksamana, female trainee), sramaneras, and sramanerikas are not allowed to receive food from Mahanama Licchavi's hand at his house.' Having said this, the bhikkhus went to Ananda, bowed their heads at his feet, sat to one side, and said to Ananda, 'Venerable Ananda! The Sangha has performed the ukshepana-karma against Mahanama Licchavi, and all five assemblies are not allowed to receive food from Mahanama Licchavi's hand at his house. We thought, 'Who can go to the householder and say, 'The Sangha has performed the ukshepana-karma against you, and all five assemblies are not allowed to receive food from your hand at your house'?' The bhikkhus then thought, 'Only Venerable Ananda is the Buddha's attendant, and the Buddha often praises his pure conduct in the assembly of bhikkhus, and he is capable of going and saying, 'The Sangha has now performed the ukshepana-karma against the householder, and all five assemblies are not allowed to receive food from your hand at your house.'' Venerable Ananda! Now you can go to Mahanama Licchavi's house and say, 'The Sangha has performed the ukshepana-karma against you, and all five assemblies are no longer allowed to receive food from your hand at your house.' At that time, Ananda silently accepted. When the bhikkhus saw that Ananda had accepted, they rose from their seats, bowed to him, circumambulated him three times to the right, and left.
Then, after Ananda had spent the night, he put on his robes in the forenoon, took his bowl, and went to Mahanama Licchavi's house. Mahanama Licchavi saw Ananda coming from afar, immediately rose from his seat, put on his robes, stood to one side, and said with his palms together, 'Welcome, Ananda! Please sit here.' Ananda replied, 'I cannot sit.' Mahanama Licchavi asked, 'Why can't you sit?' Ananda said, 'The Sangha has performed the ukshepana-karma against Mahanama Licchavi, and all five assemblies are not allowed to receive food from your hand at your house.' Mahanama Licchavi said to Ananda, 'By doing this now, I am harming myself and no merit will arise.' Ananda replied, 'You are indeed harming yourself and no merit will arise.' Mahanama Licchavi asked Ananda, 'May I now go to the Buddha to request the lifting of the ukshepana-karma (pattra-uddesaka, request to lift the ukshepana-karma)?'
阿難言：「不得。」大名梨昌聞是語已，心愁迷悶躄地。大名梨昌婦扶頭起。以水灑面久乃得醒。婦語大名梨昌：「正有是苦，更有過是苦耶？」自言：「我無過罪，而面向佛說我過，于清凈比丘眾中我謗作非梵行。」
爾時大名梨昌，往詣佛所白佛言：「世尊！愿為我仰缽。」佛語諸比丘：「為是大名梨昌仰缽。仰缽法者，一心和合僧，是大名梨昌，偏袒右肩、合掌胡跪言：『眾僧憶念！我大名梨昌罵詈道說，比丘陀驃力士子清凈梵行人，我以無根非梵行故謗，僧作覆缽，一切五眾不得至我家手受食。我今愿眾僧還仰缽，一切五眾如本往來我舍手受食，憐愍故！』如是三乞。一比丘應僧中唱言：『大德僧聽！是大名梨昌，罵詈道說，比丘陀驃力士子清凈梵行人，以無根波羅夷謗故，僧為作覆缽，一切五眾不得往至大名梨昌家手受食。若僧時到僧忍聽，為大名梨昌仰缽，如本往來自手受食。如是白。』白四羯磨。『僧已仰缽竟，僧忍，默然故，是事如是持！』」
十誦律卷第三十七(雜誦第二) 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十八(第六誦之三)
後秦北印度三藏弗若多羅譯
明雜法之三
佛游波伽國人間教化，有一處，名失守羅，毗師藍
【現代漢語翻譯】 現代漢語譯本 阿難說：『不能這樣做。』大名梨昌（Daming Lichang，人名）聽到這話后，心中愁苦迷亂，跌倒在地。大名梨昌的妻子扶起他，用水灑在他的臉上，過了很久才清醒過來。他的妻子對大名梨昌說：『這已經是最大的痛苦了，還有比這更痛苦的嗎？』他自言自語道：『我沒有犯任何過錯，卻當著佛的面說我的過錯，在清凈的比丘僧眾中誹謗說我做了不清凈的修行。』 當時，大名梨昌前往佛陀處，對佛陀說：『世尊！希望您能為我恢復僧眾的缽食。』佛陀對比丘們說：『為這位大名梨昌恢復缽食。恢復缽食的方法是，一心和合的僧眾，這位大名梨昌，偏袒右肩，合掌胡跪說：『眾僧憶念！我大名梨昌辱罵誹謗比丘陀驃（Biqiu Tuopiye，比丘名）力士子是清凈的修行人，我用沒有根據的非梵行來誹謗他，僧眾因此對我家做了覆缽之法，一切五眾（Wuzhong，指比丘、比丘尼、沙彌、沙彌尼、式叉摩那）不得來我家接受供養。我現在希望眾僧恢復我的缽食，一切五眾像原來一樣來我家接受供養，請憐憫我！』這樣乞求三次。一位比丘應該在僧眾中唱言：『大德僧眾請聽！這位大名梨昌，辱罵誹謗比丘陀驃力士子是清凈的修行人，用沒有根據的波羅夷（Poluoyi，斷頭罪）罪來誹謗他，僧眾因此對他家做了覆缽之法，一切五眾不得前往大名梨昌家接受供養。如果僧眾認為時機已到，僧眾允許，請為大名梨昌恢復缽食，像原來一樣來他家接受供養。』這樣稟告。稟告四次羯磨（Jiemo，僧團會議）。『僧眾已經恢復缽食完畢，僧眾允許，因為默然，這件事就這樣決定！』』 《十誦律》卷第三十七(雜誦第二) 大正藏第 23 冊 No. 1435 《十誦律》 《十誦律》卷第三十八(第六誦之三) 後秦北印度三藏弗若多羅（Fotuolu，譯者名）譯 明雜法之三 佛陀在波伽國（Bojia Guo，國名）人間教化，有一個地方，名叫失守羅（Shishouluo，地名），毗師藍（Pishilan，地名)
【English Translation】 English version Ananda said, 'It is not permissible.' Daming Lichang (Daming Lichang, a person's name), upon hearing these words, felt sorrow and confusion in his heart, and collapsed to the ground. Daming Lichang's wife helped him up and sprinkled water on his face, and after a long time, he regained consciousness. His wife said to Daming Lichang, 'This is already the greatest suffering; is there any suffering greater than this?' He said to himself, 'I have not committed any fault, yet I spoke of my faults before the Buddha, and among the pure community of monks, I slandered myself as having engaged in impure conduct.' At that time, Daming Lichang went to the Buddha and said to the Buddha, 'World Honored One! I hope that you can restore the alms bowl acceptance from my household.' The Buddha said to the monks, 'Restore the alms bowl acceptance for this Daming Lichang. The method for restoring the alms bowl acceptance is that the Sangha, united in one mind, this Daming Lichang, baring his right shoulder, joining his palms, and kneeling, says: 'The Sangha remembers! I, Daming Lichang, insulted and slandered the monk Tabiya (Biqiu Tuopiye, a monk's name), the son of a strongman, as a pure practitioner. I slandered him with unfounded non-celibate conduct, and therefore the Sangha has performed the overturning of the bowl against my household, and all five groups (Wuzhong, referring to monks, nuns, novices, novice nuns, and siksamana) are not allowed to come to my house to receive offerings. I now hope that the Sangha will restore my alms bowl acceptance, and that all five groups will come to my house to receive offerings as before, please have compassion on me!' He begged in this way three times. A monk should announce in the Sangha: 'Venerable Sangha, listen! This Daming Lichang insulted and slandered the monk Tabiya, the son of a strongman, as a pure practitioner, and slandered him with an unfounded Parajika (Poluoyi, a capital offense). Therefore, the Sangha has performed the overturning of the bowl against his household, and all five groups are not allowed to go to Daming Lichang's house to receive offerings. If the Sangha deems the time appropriate, and the Sangha permits, please restore the alms bowl acceptance for Daming Lichang, and allow them to come to his house to receive offerings as before.' This should be announced. Announce the four Karmas (Jiemo, Sangha meeting) four times. 'The Sangha has already completed the restoration of the alms bowl acceptance, the Sangha permits, because of silence, this matter is thus decided!'' 《Vinaya in Ten Recitations》 Volume 37 (Miscellaneous Recitations 2) Taisho Tripitaka Volume 23 No. 1435 《Vinaya in Ten Recitations》 《Vinaya in Ten Recitations》 Volume 38 (Sixth Recitation 3) Translated by Tripiṭaka Punyatara (Fotuolu, translator's name) from Northern India during the Later Qin Dynasty Three of Explaining Miscellaneous Dharmas The Buddha was teaching and transforming people in the country of Baga (Bojia Guo, country name). There was a place called Shishouluo (Shishouluo, place name), Vishiran (Pishilan, place name).
蜜伽藍。是失守羅處，菩伽王子家有新堂成，名鳩摩羅，未有沙門、婆羅門入中坐者。爾時王子聞佛游波伽國人間教化，在失守羅處毗師藍蜜伽藍教化：「我今有新堂，名鳩摩羅，成來未久，修飾畫治訖亦未久，未有沙門、婆羅門入中坐者。若世尊與眾僧，先入我舍者，我大得利。何以故？佛入我舍故，佛入已我當后入。」菩伽王子即喚薩若瞿妒路摩牢，向作是語：「我聞世尊游波伽國人間教化，在失守羅處毗師藍蜜伽藍遊行教化。我今有新堂，名鳩摩羅，新成未有沙門、婆羅門入中坐者，若佛先入者我得大利，佛入已我當后入。薩若瞿妒路摩牢！汝往世尊所，以我語白佛言：『世尊！菩伽王子頭面禮佛足，問訊世尊作是言：「菩伽王子有新成堂，名鳩摩羅，未有沙門、婆羅門入者，菩伽王子請佛及僧。」』」時薩若瞿妒路摩牢受王子語已，往世尊所作如是言：「世尊！菩伽王子，頭面禮足問訊世尊！少病少惱安樂住不？我有新成堂，名鳩摩羅，成來未久，修飾畫治訖亦未久，請佛及僧明日食。」佛言：「使是王子常得安樂。」佛語薩若瞿妒路摩牢：「天人常求樂，諸龍、夜叉、乾闥婆、阿修羅、迦留羅、緊那羅、摩睺羅伽及餘眾生亦皆求樂。」佛說已默然。時薩若瞿妒路摩牢見佛默然，右繞而去，到菩伽王子所，作
【現代漢語翻譯】 現代漢語譯本：蜜伽藍（Miga Lan，精舍名）。在失守羅處（Shishouluo Chu，地名），菩伽王子（Pujia Wangzi）家新建了一座堂，名為鳩摩羅（Jiumoluo），還沒有沙門（Shamen，出家修行者）、婆羅門（Poluomen，祭司）進去坐過。當時王子聽說佛陀在波伽國（Bojia Guo）人間教化，在失守羅處的毗師藍蜜伽藍（Pishilan Miga Lan）教化，心想：『我如今有新堂，名為鳩摩羅，建成不久，修飾彩繪完畢也不久，還沒有沙門、婆羅門進去坐過。如果世尊（Shizun，對佛的尊稱）和眾僧先進入我的住所，我就能獲得大利益。為什麼呢？因為佛陀進入我的住所，佛陀進入之後我再進入。』菩伽王子就叫來薩若瞿妒路摩牢（Saruojutuluma Lao），對他說：『我聽說世尊在波伽國人間教化，在失守羅處的毗師藍蜜伽藍教化。我如今有新堂，名為鳩摩羅，新建成還沒有沙門、婆羅門進去坐過，如果佛陀先進入，我就能獲得大利益，佛陀進入之後我再進入。薩若瞿妒路摩牢！你前往世尊那裡，用我的話稟告佛陀說：「世尊！菩伽王子頭面頂禮佛足，問候世尊，這樣說：『菩伽王子有新成的堂，名為鳩摩羅，還沒有沙門、婆羅門進去過，菩伽王子邀請佛陀和僧眾。』」』當時薩若瞿妒路摩牢接受了王子的話，前往世尊那裡，這樣說：『世尊！菩伽王子頭面頂禮佛足，問候世尊！少病少惱，安樂居住嗎？我有一座新成的堂，名為鳩摩羅，建成不久，修飾彩繪完畢也不久，邀請佛陀和僧眾明天來應供。』佛陀說：『希望那位王子常常得到安樂。』佛陀告訴薩若瞿妒路摩牢：『天人常常尋求快樂，諸龍（Long，神的一種）、夜叉（Yacha，一種鬼神）、乾闥婆（Qiantapo，一種天神，負責奏樂）、阿修羅（Axiuluo，一種好戰的神）、迦留羅（Jialouluo，一種大鳥）、緊那羅（Jinnuluo，一種天神，擅長歌舞）、摩睺羅伽（Mohuluojia，一種大蟒神）以及其餘眾生也全都尋求快樂。』佛陀說完就默然不語。當時薩若瞿妒路摩牢見佛陀默然不語，右繞佛陀后離去，到達菩伽王子那裡，這樣說
【English Translation】 English version: Miga Lan (Miga Lan, name of a monastery). In Shishouluo Chu (Shishouluo Chu, place name), Prince Pujia (Pujia Wangzi) had a new hall built, named Jiumoluo (Jiumoluo), which no Shamen (Shamen, a monk or ascetic), or Brahmin (Poluomen, a priest) had yet sat in. At that time, the prince heard that the Buddha was teaching and transforming people in the country of Bojia (Bojia Guo), teaching at the Pishilan Miga Lan (Pishilan Miga Lan) in Shishouluo Chu, and thought: 'I now have a new hall, named Jiumoluo, which was recently built, and recently decorated and painted, and no Shamen or Brahmin has yet sat in it. If the World Honored One (Shizun, a respectful title for the Buddha) and the Sangha (monastic community) enter my residence first, I will gain great benefit. Why? Because the Buddha has entered my residence, and I will enter after the Buddha has entered.' Prince Pujia then called Saruojutuluma Lao (Saruojutuluma Lao) and said to him: 'I have heard that the World Honored One is teaching and transforming people in the country of Bojia, teaching at the Pishilan Miga Lan in Shishouluo Chu. I now have a new hall, named Jiumoluo, which was newly built and no Shamen or Brahmin has yet sat in it. If the Buddha enters first, I will gain great benefit, and I will enter after the Buddha has entered. Saruojutuluma Lao! Go to the World Honored One and tell the Buddha in my words: "World Honored One! Prince Pujia bows his head and pays homage at the Buddha's feet, and greets the World Honored One, saying: 'Prince Pujia has a newly built hall, named Jiumoluo, which no Shamen or Brahmin has yet entered. Prince Pujia invites the Buddha and the Sangha.'"' At that time, Saruojutuluma Lao accepted the prince's words and went to the World Honored One, saying: 'World Honored One! Prince Pujia bows his head and pays homage at your feet, and greets the World Honored One! Are you free from illness and affliction, and dwelling in peace? I have a newly built hall, named Jiumoluo, which was recently built, and recently decorated and painted, and I invite the Buddha and the Sangha to come for a meal tomorrow.' The Buddha said: 'May that prince always obtain peace and happiness.' The Buddha told Saruojutuluma Lao: 'Gods and humans constantly seek happiness, as do dragons (Long, a type of deity), yakshas (Yacha, a type of demon), gandharvas (Qiantapo, a type of celestial musician), asuras (Axiuluo, a type of warring deity), garudas (Jialouluo, a type of large bird), kinnaras (Jinnuluo, a type of celestial musician and dancer), mahoragas (Mohuluojia, a type of great serpent deity), and all other beings.' After the Buddha spoke, he remained silent. At that time, Saruojutuluma Lao, seeing that the Buddha was silent, circumambulated the Buddha to the right and departed, arriving at Prince Pujia's place, saying
如是言：「瞿曇沙門已受王子請，隨王子意。」
爾時菩伽王子，竟夜辦具種種多美飲食，辦已晨朝敷坐處，以衣布地，莊嚴鳩摩羅堂及階。陛莊嚴竟，即語薩若瞿妒路摩牢：「往世尊所，白言時到。」薩若瞿妒路摩牢受語已，即往世尊所白言：「時到。」爾時世尊中前著衣持缽大眾圍繞，到菩伽王子舍。爾時王子約敕家內，一切大小皆出門外。時王子遙見世尊來，即從坐起叉手在一面立，作如是言：「善來世尊！」王子前詣佛所，頭面禮足迎世尊到鳩摩羅堂。王子在階道邊立，佛及僧往至階頭立住。爾時菩伽王子叉手白佛言：「世尊！愿前堂上，從敷㲲處上，令我等長夜安隱。」時長老阿難在佛后以扇扇佛，佛語阿難：「隨法約敕王子。」爾時阿難語菩伽王子：「卻地所敷衣被，床上者置。」王子不肯，阿難語王子：「佛憐愍後來眾生故，且卻。」時菩伽王子即卻地所敷衣被，爾時王子叉手白佛言：「已卻地敷，愿佛上堂，令我等常得安隱。」佛即上堂敷坐具，在諸比丘前坐。爾時王子自行水已，下種種飲食，僧得飽滿。食已攝缽行水，行水時王子執澡盤承水竟，聽佛說法。佛為說種種法示教利喜，示教利喜已從坐起去。時佛食後集比丘僧，語諸比丘：「若地敷衣，不應在上行。在上行者，突吉羅。」
【現代漢語翻譯】 現代漢語譯本：有人這樣說：『喬達摩（Gautama，釋迦牟尼的姓）沙門已經接受了王子的邀請，一切都隨王子的意思。』
那時，菩伽（Boga）王子連夜準備了各種美味的食物，準備完畢后，清晨便佈置好座位，用衣物鋪地，裝飾鳩摩羅堂（Kumaraloka Hall）和臺階。裝飾完畢后，他告訴薩若·瞿妒路摩牢（Sarva-gutruta-maura）：『去世尊那裡，告訴他時間到了。』薩若·瞿妒路摩牢接受命令后，便前往世尊處稟告：『時間到了。』
當時，世尊在中午之前穿好衣服，拿著缽，被大眾圍繞著，來到了菩伽王子的住所。王子事先告誡家中所有人，無論大小，都要出門迴避。當時，王子遠遠地看見世尊到來，便從座位上起身，合掌站立在一旁，說道：『世尊，歡迎您的到來！』王子走到佛陀面前，頭面禮足，迎接世尊進入鳩摩羅堂。王子站在臺階旁邊，佛陀和僧眾走到臺階前停了下來。
這時，菩伽王子合掌對佛陀說：『世尊！希望您能登上堂，從鋪設的毛毯上走過，讓我們長夜安穩。』當時，長老阿難（Ananda）在佛陀身後用扇子扇佛，佛陀對阿難說：『按照佛法來告誡王子。』
當時，阿難對菩伽王子說：『請撤去地上鋪設的衣物，把床上的東西也拿走。』王子不肯，阿難對王子說：『佛陀憐憫後來的眾生，請您撤去吧。』當時，菩伽王子便撤去了地上鋪設的衣物。這時，王子合掌對佛陀說：『已經撤去了地上的鋪設，希望佛陀登上堂，讓我們常常得到安穩。』佛陀便登上堂，在鋪設好的座位上坐下，坐在各位比丘（bhiksu，佛教出家人）的前面。
這時，王子親自供水，然後獻上各種飲食，僧眾都吃飽了。吃完飯後，收起缽，再次供水。供水時，王子拿著澡盤承接水，完畢后，聽佛陀說法。佛陀為他說了各種佛法，開示教導，使他歡喜，開示教導完畢后，便從座位上起身離開了。當時，佛陀在飯後召集比丘僧眾，對比丘們說：『如果地上鋪了衣物，不應該在上面行走。在上面行走的人，犯突吉羅（dukkhata，一種輕罪）。』
【English Translation】 English version: It was said: 'The Shramana Gautama (Gautama, the family name of Sakyamuni) has accepted the prince's invitation, and everything is according to the prince's wishes.'
At that time, Prince Boga (Boga) spent the whole night preparing various delicious foods. After preparing, he arranged the seats in the morning, spread clothes on the ground, and decorated Kumaraloka Hall (Kumaraloka Hall) and the steps. After finishing the decoration, he said to Sarva-gutruta-maura: 'Go to the World Honored One and tell him that the time has come.' Sarva-gutruta-maura accepted the order and went to the World Honored One to report: 'The time has come.'
At that time, before noon, the World Honored One put on his robes, carried his bowl, and was surrounded by the assembly as he arrived at Prince Boga's residence. The prince had previously instructed everyone in the family, both young and old, to leave the house. At that time, the prince saw the World Honored One coming from afar, so he rose from his seat, folded his hands, and stood to one side, saying: 'Welcome, World Honored One!' The prince went to the Buddha, bowed his head and paid homage at his feet, and welcomed the World Honored One into Kumaraloka Hall. The prince stood beside the steps, and the Buddha and the Sangha (Sangha, the Buddhist monastic community) stopped at the top of the steps.
At this time, Prince Boga folded his hands and said to the Buddha: 'World Honored One! I hope that you can ascend the hall and walk on the spread carpets, so that we may have peace and security for a long night.' At that time, the Elder Ananda (Ananda) was fanning the Buddha behind him, and the Buddha said to Ananda: 'Instruct the prince according to the Dharma.'
At that time, Ananda said to Prince Boga: 'Please remove the clothes spread on the ground and also remove the things on the bed.' The prince refused, and Ananda said to the prince: 'The Buddha has compassion for future sentient beings, please remove them.' At that time, Prince Boga removed the clothes spread on the ground. At this time, the prince folded his hands and said to the Buddha: 'The ground coverings have been removed, I hope that the Buddha will ascend the hall, so that we may always have peace and security.' The Buddha then ascended the hall, sat on the prepared seat, and sat in front of the Bhikshus (bhiksu, Buddhist monks).
At this time, the prince personally provided water, and then offered various foods, and the Sangha were all satisfied. After eating, he collected the bowls and offered water again. When offering water, the prince held the washbasin to receive the water, and after finishing, he listened to the Buddha's teachings. The Buddha spoke various Dharmas for him, instructing and teaching him, making him happy. After instructing and teaching him, he rose from his seat and left. At that time, after the meal, the Buddha gathered the Bhikshu Sangha and said to the Bhikshus: 'If clothes are spread on the ground, one should not walk on them. Those who walk on them commit a Dukkata (dukkhata, a minor offense).'
佛在舍衛國，有一婆羅門，大富多饒財寶、田宅、牛羊，唯少一種，無有兒息。求一切天神，所謂水神、樹神，為求兒故，窮極不能得。有一比丘尼，常出入其舍。後日來時，婆羅門婦有不凈現，時比丘尼語婦人言：「汝不清凈，我曾聞：『取阿羅漢行跡處物浣，取汁洗浴便得有兒。』此中除佛及弟子眾，余處更無。世尊若來入汝舍者，可得生兒。」時婆羅門婦聞已：「云何方便令佛入舍？」便以方便語婆羅門：「我曾聞：『取阿羅漢行跡處物浣，取汁洗浴便得有兒。』除佛及弟子眾，余處更無。若佛入舍者，可得生兒。」時婆羅門不信是語，以求兒故，答言：「隨意。」婦言：「汝往請佛。」時婆羅門往世尊所，一面坐問訊世尊。佛為種種說法示教利喜已默然。婆羅門言：「愿佛及僧，明日受我請。」佛默然受。知佛受已，從坐起右繞而去，到自舍通夜辦種種多美飲食。辦已晨朝敷坐處，以種種物布地乃至外門，往白佛言：「時到，食具已辦，佛自知時。」諸比丘往婆羅門舍，佛自住房迎食分。爾時諸比丘自卻地敷前入其舍，時婆羅門心念：「入時不行地敷上，出時當在上行。」諸比丘坐已，自行澡水下食，僧飽滿食已，攝缽洗手咒愿。咒愿已從上座次第，卻地敷而出。時婆羅門心意不樂：「是沙門斷種人，破我
【現代漢語翻譯】 現代漢語譯本：佛陀在舍衛國（Śrāvastī）時，有一位婆羅門（Brahmin），非常富有，擁有大量的財寶、田地、牛羊，但唯獨缺少一樣東西，就是沒有兒子。他向所有的天神祈求，包括水神、樹神，爲了求子，用盡各種方法都不能如願。有一位比丘尼（bhikkhunī，佛教女出家人）經常出入他家。後來有一天，比丘尼來的時候，婆羅門婦出現了不凈之相。當時比丘尼對婦人說：『你現在不清凈，我曾聽說：『取阿羅漢（Arhat，已證悟的人）走過的地方的塵土來洗東西，然後用汁液洗浴，就能生兒子。』這裡除了佛陀和他的弟子們，其他地方沒有這種可能。如果世尊（Bhagavan，佛陀的尊稱）能來你家，或許就能生兒子。』當時婆羅門婦聽了之後，心想：『要怎樣才能讓佛陀來我家呢？』於是她就用計策對婆羅門說：『我曾聽說：『取阿羅漢走過的地方的塵土來洗東西，然後用汁液洗浴，就能生兒子。』除了佛陀和他的弟子們，其他地方沒有這種可能。如果佛陀能來我家，或許就能生兒子。』當時婆羅門不相信這話，但爲了求子，還是回答說：『隨你便吧。』婦人說：『你親自去邀請佛陀。』於是婆羅門就去到世尊那裡，在一旁坐下問候世尊。佛陀為他說了種種的法，開示教導，使他歡喜，然後就默然不語。婆羅門說：『希望佛陀和僧眾，明天能接受我的邀請。』佛陀默然應允。得知佛陀應允后，他從座位上起身，右繞佛陀后離去，回到自己家中，通宵準備各種美味的食物。準備完畢后，清晨就鋪設座位，用各種物品鋪滿地面，一直鋪到大門外，然後去稟告佛陀說：『時間到了，食物已經準備好了，請佛陀自行決定時間。』眾比丘前往婆羅門家，佛陀自己拿著應供的缽，前去接受供養。當時眾比丘自己捲起地上的鋪設物，進入婆羅門家，這時婆羅門心想：『他們進來的時候不走在鋪設物上，出去的時候一定會走在上面。』眾比丘坐定后，婆羅門親自為他們準備凈水洗手，然後開始供食，僧眾飽食完畢后，收起缽，洗手，然後開始祝願。祝願完畢后，從上座開始，依次捲起地上的鋪設物走了出去。當時婆羅門心中不悅：『這些沙門（Śrāmaṇa，出家修行者）是斷絕人種的人，破壞我的』 English version: When the Buddha was in Śrāvastī, there was a Brahmin who was very wealthy, possessing abundant treasures, fields, cattle, and sheep, but lacking one thing: he had no children. He prayed to all the gods, including water gods and tree gods, seeking a child, but all his efforts were in vain. There was a bhikkhunī who frequently visited his house. One day, when the bhikkhunī came, the Brahmin's wife appeared to be unclean. At that time, the bhikkhunī said to the woman, 'You are unclean now. I have heard that 'if you take the dust from where an Arhat has walked and wash things with it, then bathe in the juice, you will have a child.' Apart from the Buddha and his disciples, there is no other place where this is possible. If the Bhagavan comes to your house, you may be able to have a child.' When the Brahmin's wife heard this, she thought, 'How can I get the Buddha to come to my house?' So she devised a plan and said to the Brahmin, 'I have heard that 'if you take the dust from where an Arhat has walked and wash things with it, then bathe in the juice, you will have a child.' Apart from the Buddha and his disciples, there is no other place where this is possible. If the Buddha comes to our house, you may be able to have a child.' At that time, the Brahmin did not believe this, but because he wanted a child, he replied, 'As you wish.' The woman said, 'You go and invite the Buddha.' So the Brahmin went to the Bhagavan, sat down to one side, and greeted the Bhagavan. The Buddha spoke to him in various ways, instructing and delighting him, and then remained silent. The Brahmin said, 'I hope that the Buddha and the Sangha will accept my invitation tomorrow.' The Buddha silently agreed. Knowing that the Buddha had agreed, he rose from his seat, circumambulated the Buddha to the right, and left. He returned to his house and prepared various delicious foods throughout the night. After preparing, he set up seats in the morning, spreading various items on the ground all the way to the outer gate, and then went to inform the Buddha, saying, 'The time has come, the food is ready, the Buddha knows the time.' The bhikkhus went to the Brahmin's house, and the Buddha himself took his alms bowl and went to receive the offering. At that time, the bhikkhus rolled up the ground coverings themselves and entered the Brahmin's house. The Brahmin thought, 'When they enter, they do not walk on the coverings, but when they leave, they will surely walk on them.' After the bhikkhus were seated, he personally prepared water for them to wash their hands, and then began to offer food. After the Sangha had eaten their fill, they put away their bowls, washed their hands, and then began to offer blessings. After offering blessings, starting from the senior monk, they rolled up the ground coverings in order and left. At that time, the Brahmin was displeased: 'These Śrāmaṇas are people who cut off the lineage, destroying my'
【English Translation】 When the Buddha was in Śrāvastī (舍衛國), there was a Brahmin (婆羅門) who was very wealthy, possessing abundant treasures, fields, cattle, and sheep, but lacking one thing: he had no children. He prayed to all the gods, including water gods and tree gods, seeking a child, but all his efforts were in vain. There was a bhikkhunī (比丘尼, Buddhist nun) who frequently visited his house. One day, when the bhikkhunī came, the Brahmin's wife appeared to be unclean. At that time, the bhikkhunī said to the woman, 'You are unclean now. I have heard that 'if you take the dust from where an Arhat (阿羅漢, enlightened being) has walked and wash things with it, then bathe in the juice, you will have a child.' Apart from the Buddha and his disciples, there is no other place where this is possible. If the Bhagavan (世尊, a title for the Buddha) comes to your house, you may be able to have a child.' When the Brahmin's wife heard this, she thought, 'How can I get the Buddha to come to my house?' So she devised a plan and said to the Brahmin, 'I have heard that 'if you take the dust from where an Arhat has walked and wash things with it, then bathe in the juice, you will have a child.' Apart from the Buddha and his disciples, there is no other place where this is possible. If the Buddha comes to our house, you may be able to have a child.' At that time, the Brahmin did not believe this, but because he wanted a child, he replied, 'As you wish.' The woman said, 'You go and invite the Buddha.' So the Brahmin went to the Bhagavan, sat down to one side, and greeted the Bhagavan. The Buddha spoke to him in various ways, instructing and delighting him, and then remained silent. The Brahmin said, 'I hope that the Buddha and the Sangha will accept my invitation tomorrow.' The Buddha silently agreed. Knowing that the Buddha had agreed, he rose from his seat, circumambulated the Buddha to the right, and left. He returned to his house and prepared various delicious foods throughout the night. After preparing, he set up seats in the morning, spreading various items on the ground all the way to the outer gate, and then went to inform the Buddha, saying, 'The time has come, the food is ready, the Buddha knows the time.' The bhikkhus went to the Brahmin's house, and the Buddha himself took his alms bowl and went to receive the offering. At that time, the bhikkhus rolled up the ground coverings themselves and entered the Brahmin's house. The Brahmin thought, 'When they enter, they do not walk on the coverings, but when they leave, they will surely walk on them.' After the bhikkhus were seated, he personally prepared water for them to wash their hands, and then began to offer food. After the Sangha had eaten their fill, they put away their bowls, washed their hands, and then began to offer blessings. After offering blessings, starting from the senior monk, they rolled up the ground coverings in order and left. At that time, the Brahmin was displeased: 'These Śrāmaṇas (沙門, wandering ascetics) are people who cut off the lineage, destroying my'
婆羅門行，我有所為作是供養，而常不果。」諸比丘食後到佛所，頭面禮足在一面坐。諸佛常法，食后比丘來，以是語勞問諸比丘：「飲食多美僧飽滿不？」佛即以是語勞問諸比丘：「飲食多美僧飽滿不？」諸比丘言：「飲食多美眾僧飽滿。」以上因緣向佛廣說。佛以是事集比丘僧，集僧已種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今憐愍眾生故，聽汝等地敷上行。」
時諸比丘尼聞佛聽地敷上行，以婆羅門因緣故，先往婆羅門家，比丘尼便往語婆羅門婦言：「佛先結戒，不聽比丘地敷上行，以是因緣故聽，汝可更請令蹈上過。」時婆羅門婦，以方便語夫：「佛先結戒，不聽比丘行地敷上，以是因緣故聽，今可更請。」婆羅門心亦不喜，以為兒故，答言：「隨意。」婦語夫言：「可往請佛。」婆羅門往到世尊所，一面坐問訊世尊。佛為婆羅門說種種法示教利喜，示教利喜已默然。婆羅門白佛言：「愿受我明日請。」佛默然受。婆羅門知佛受，已從坐起去。竟夜辦種種多美飲食，晨朝以種種物布地乃至外門，往白佛：「時到，食具已辦。」爾時世尊著衣持缽，諸比丘僧前後圍繞，到舍就座坐已，自行澡水下食。食已攝缽行澡水，婆羅門在佛前聽說法，聽說法已白佛言：「世尊！我家當生兒不？」佛
【現代漢語翻譯】 現代漢語譯本：婆羅門（Bāluómén，古印度社會中的祭司階層）說：『我有所作為，做了這些供養，卻常常沒有結果。』眾比丘飯後到佛陀（Fótuó）處，頂禮佛足后在一旁坐下。諸佛通常的做法是，飯後比丘們前來，會用這些話語慰問比丘們：『飲食豐盛美味嗎？僧眾都飽了嗎？』佛陀也用這些話語慰問比丘們：『飲食豐盛美味嗎？僧眾都飽了嗎？』眾比丘回答說：『飲食豐盛美味，僧眾都飽了。』然後將以上因緣向佛陀詳細稟告。佛陀因為這件事召集比丘僧眾，召集僧眾后，用種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴眾比丘：『從今以後，爲了憐憫眾生，允許你們在鋪設的地面上行走。』 當時，眾比丘尼（Bǐqiūní，佛教女性出家人）聽說佛陀允許在鋪設的地面上行走，因為婆羅門（Bāluómén）的因緣，先去婆羅門家，比丘尼便去告訴婆羅門婦人說：『佛陀先前制定戒律，不允許比丘在鋪設的地面上行走，因為這個因緣才允許，你可以再次請求讓比丘們從上面走過。』當時，婆羅門婦人，用方便之語對丈夫說：『佛陀先前制定戒律，不允許比丘在鋪設的地面上行走，因為這個因緣才允許，現在可以再次請求。』婆羅門心中也不高興，但爲了孩子，回答說：『隨你便。』婦人對丈夫說：『可以去邀請佛陀。』婆羅門前往世尊（Shìzūn，對佛陀的尊稱）處，在一旁坐下問候世尊。佛陀為婆羅門宣說種種佛法，開示教導，令其歡喜，開示教導，令其歡喜后默然不語。婆羅門對佛陀說：『希望接受我明天的邀請。』佛陀默然應允。婆羅門知道佛陀應允后，從座位起身離去。整夜準備種種豐盛美味的飲食，清晨用種種物品鋪滿地面，甚至鋪到門外，然後去稟告佛陀：『時間到了，齋飯已經準備好了。』這時，世尊穿好衣服，拿著缽，眾比丘僧眾前後圍繞，到達婆羅門家，就座坐定后，親自洗手，開始用餐。用餐完畢，收起缽，洗手，婆羅門在佛陀面前聽聞佛法，聽聞佛法后對佛陀說：『世尊！我家會生孩子嗎？』佛陀
【English Translation】 English version: The Brahmin (Bāluómén, the priestly class in ancient Indian society) said, 'I have done something, made these offerings, but it often comes to nothing.' After the meal, the Bhikkhus (Bǐqiū, Buddhist monks) went to the Buddha (Fótuó), bowed at his feet, and sat on one side. It is the usual practice of the Buddhas that when the Bhikkhus come after the meal, they greet them with these words: 'Is the food plentiful and delicious? Are the Sangha (sēng, monastic community) full?' The Buddha also greeted the Bhikkhus with these words: 'Is the food plentiful and delicious? Are the Sangha full?' The Bhikkhus replied, 'The food is plentiful and delicious, and the Sangha are full.' Then they reported the above cause and condition to the Buddha in detail. Because of this matter, the Buddha gathered the Bhikkhu Sangha, and after gathering the Sangha, he praised the precepts and praised upholding the precepts with various causes and conditions. After praising the precepts and praising upholding the precepts, he told the Bhikkhus: 'From now on, for the sake of compassion for sentient beings, I allow you to walk on the laid-out ground.' At that time, the Bhikkhunis (Bǐqiūní, Buddhist nuns) heard that the Buddha allowed walking on the laid-out ground because of the Brahmin (Bāluómén)'s cause, they first went to the Brahmin's house. The Bhikkhunis then went and told the Brahmin's wife, 'The Buddha previously established a precept, not allowing the Bhikkhus to walk on the laid-out ground, and it was because of this cause that he allowed it. You can ask again to have the Bhikkhus walk over it.' At that time, the Brahmin's wife, using expedient words, said to her husband, 'The Buddha previously established a precept, not allowing the Bhikkhus to walk on the laid-out ground, and it was because of this cause that he allowed it. Now you can ask again.' The Brahmin was not happy in his heart, but for the sake of the child, he replied, 'As you wish.' The wife said to her husband, 'You can invite the Buddha.' The Brahmin went to the World Honored One (Shìzūn, a respectful title for the Buddha), sat on one side, and greeted the World Honored One. The Buddha expounded various Dharmas (fǎ, teachings) for the Brahmin, instructed and taught him, causing him to rejoice. After instructing and teaching him, causing him to rejoice, he remained silent. The Brahmin said to the Buddha, 'May you accept my invitation for tomorrow.' The Buddha silently agreed. The Brahmin knew that the Buddha had agreed, and got up from his seat and left. He prepared various plentiful and delicious foods all night, and in the morning, he spread various items on the ground, even to the outside of the door, and then went to report to the Buddha, 'The time has come, the meal is ready.' At this time, the World Honored One put on his robes, carried his bowl, and the Bhikkhu Sangha surrounded him, arrived at the Brahmin's house, sat down in their seats, personally washed his hands, and began to eat. After finishing the meal, he put away his bowl, washed his hands, and the Brahmin listened to the Dharma in front of the Buddha. After listening to the Dharma, he said to the Buddha, 'World Honored One! Will my family have a child?' The Buddha
言：「生，生已當出家，第二生者亦當出家，第三生者亦當出家，次後生者當在家。」
佛自恣后遊行教化，有一比丘，手捉缽、藥草、革屣而行。佛見此比丘，知而故問：「汝何以捉缽、藥草、革屣遊行？」答言：「我更無著處。」佛言：「從今聽畜三種囊：缽囊、藥草囊、革屣囊。」
佛在王舍城。爾時六群比丘，所受持坐具置一處已餘處宿，佛言：「從今日所受坐具不應離宿。犯者，突吉羅。」
佛在舍衛國。憍薩羅國有阿練兒處，有二比丘在彼住：一人犯戒、一人凈持戒。此二比丘未曾見佛，欲共往見佛，道中值有蟲水。破戒者語持戒者言：「可共飲是水。」持戒者言：「水中有蟲，云何可飲？」犯戒者言：「我若不飲便死，不得見佛聞法及僧。」持戒者言：「至死不飲。」時犯戒者便飲，持戒者不飲便死，即生三十三天上，得天身具足，先到佛所頭面禮足在一面立。在一面立已，佛為種種說法，得法眼凈。即時禮佛足言：「歸依佛、歸依法、歸依僧，我盡形壽為優婆塞。」佛更為說法已默然，時天禮佛已忽然不現。時飲水者後到佛所，佛為無量眾圍繞說法，佛見此比丘來到佛所，佛時披憂多羅僧示金色身：「汝癡人！欲見我肉身為？不如持戒者先見我法身。」佛說偈言：
「心不善觀
【現代漢語翻譯】 現代漢語譯本：他說：『第一世出生，出生后應當出家；第二世出生，也應當出家；第三世出生，也應當出家；此後的世，就應當在家。』
佛陀在自恣（Pravāraṇā，雨季安居結束后的儀式）後進行教化，有一位比丘（bhikkhu，佛教僧侶），手裡拿著缽（patra，化緣用的缽）、藥草和革屣（camma，皮鞋）行走。佛陀看見這位比丘，明知故問：『你為什麼拿著缽、藥草和革屣？』他回答說：『我沒有其他地方可以放置它們。』佛陀說：『從今以後允許攜帶三種囊：缽囊、藥草囊、革屣囊。』
佛陀在王舍城（Rājagṛha）。當時，六群比丘（chabbaggiya，指行為不端的六位比丘）把受持的坐具放在一個地方后，到其他地方過夜。佛陀說：『從今天起，所受持的坐具不應該離開過夜的地方。違犯者，犯突吉羅（dukkata，一種輕微的罪過）。』
佛陀在舍衛國（Śrāvastī）。憍薩羅國（Kośala）有一個阿練若（arañña，遠離人煙的修行場所），有兩位比丘住在那裡：一位犯戒，一位清凈持戒。這兩位比丘從未見過佛陀，想要一起去見佛陀。在路上遇到有蟲的水。破戒的比丘對持戒的比丘說：『我們可以一起喝這水。』持戒的比丘說：『水中有蟲，怎麼可以喝？』犯戒的比丘說：『我若不喝就會死，就不能見到佛陀、聽聞佛法以及僧團。』持戒的比丘說：『即使死也不喝。』當時，犯戒的比丘就喝了，持戒的比丘不喝就死了，立即生到三十三天（Trāyastriṃśa）上，得到天人的身體，先到佛陀那裡，頭面禮足，在一旁站立。在一旁站立后，佛陀為他說種種法，得到法眼凈（dharma-cakṣus，對佛法的清晰理解）。立即禮佛足說：『歸依佛（Buddha）、歸依法（Dharma）、歸依僧（Saṃgha），我盡形壽作為優婆塞（upāsaka，在家男居士）。』佛陀更為他說法后默然，當時天人禮佛后忽然消失。當時，喝水的比丘後來到佛陀那裡，佛陀被無量的大眾圍繞著說法，佛陀看見這位比丘來到佛陀那裡，佛陀當時披著憂多羅僧（uttarāsaṅga，上衣）展示金色身：『你這愚癡的人！想要見我的肉身嗎？不如持戒者先見到我的法身。』佛陀說偈語：
『心不善觀』
【English Translation】 English version: He said: 'Having been born in the first life, one should renounce the world after being born; having been born in the second life, one should also renounce the world; having been born in the third life, one should also renounce the world; in subsequent lives, one should remain at home.'
After the Buddha's Pravāraṇā (the ceremony marking the end of the rainy season retreat), while teaching, there was a bhikkhu (Buddhist monk) walking with a patra (alms bowl), medicinal herbs, and camma (leather sandals) in his hand. The Buddha saw this bhikkhu and, knowing the situation, asked: 'Why are you carrying a patra, medicinal herbs, and camma?' He replied: 'I have nowhere else to put them.' The Buddha said: 'From now on, you are allowed to carry three bags: a patra bag, a medicinal herb bag, and a camma bag.'
The Buddha was in Rājagṛha (King's Abode). At that time, the chabbaggiya bhikkhus (group of six monks known for misbehavior) would place their sitting cloths in one place and then sleep elsewhere. The Buddha said: 'From today onwards, the sitting cloth that one has should not be left overnight. Whoever violates this commits a dukkata (minor offense).'
The Buddha was in Śrāvastī (Savatthi). In Kośala (Kingdom), there was an arañña (secluded place for practice), where two bhikkhus were living: one who broke the precepts and one who purely upheld the precepts. These two bhikkhus had never seen the Buddha and wanted to go together to see the Buddha. On the way, they encountered water with insects. The bhikkhu who broke the precepts said to the bhikkhu who upheld the precepts: 'We can drink this water together.' The bhikkhu who upheld the precepts said: 'There are insects in the water, how can we drink it?' The bhikkhu who broke the precepts said: 'If I don't drink, I will die and will not be able to see the Buddha, hear the Dharma, and be with the Sangha.' The bhikkhu who upheld the precepts said: 'Even if I die, I will not drink.' At that time, the bhikkhu who broke the precepts drank, and the bhikkhu who upheld the precepts died without drinking, and was immediately reborn in the Trāyastriṃśa (Heaven of Thirty-Three) Heaven, obtaining a complete heavenly body, and arrived at the Buddha's place first, bowed his head to the Buddha's feet, and stood to one side. After standing to one side, the Buddha taught him various teachings, and he obtained dharma-cakṣus (the pure eye of the Dharma). Immediately, he bowed to the Buddha's feet and said: 'I take refuge in the Buddha (Buddha), I take refuge in the Dharma (Dharma), I take refuge in the Sangha (Saṃgha), and I will be an upāsaka (layman) for the rest of my life.' The Buddha further taught him and then remained silent. Then the deva (heavenly being) bowed to the Buddha and suddenly disappeared. At that time, the bhikkhu who drank the water later arrived at the Buddha's place. The Buddha was surrounded by countless people teaching the Dharma. The Buddha saw this bhikkhu coming to the Buddha's place. The Buddha then draped his uttarāsaṅga (upper robe) to reveal his golden body: 'You foolish person! Do you want to see my physical body? The one who upheld the precepts saw my Dharma body first.' The Buddha spoke this verse:
'The mind is not well observed'
察， 見則不審諦； 愚如蛾投火， 而貪觀我身。 色身但不凈， 汝欲見何為？ 肉有脂血肉， 外為薄皮覆。 彼為渴所燒， 猶行恭敬戒， 至死護我教， 彼見我非汝。」
佛說是偈已告諸比丘：「從今不持漉水囊不聽行。若不持行者，突吉羅。不犯者，有清流水、或大河、或泉水、從此寺至彼寺二十里內，不犯。」
爾時比丘聚落中有緣事，無漉水囊故不去，若不去者此事不成，以是事白佛。佛言：「若一比丘有漉水囊，便得共去。」
爾時六群比丘，聚落中有緣事，往語知識比丘：「我有緣事可共至聚落。」是比丘言：「我無漉水囊。」六群比丘言：「我有，可共俱往。」答言：「可爾。」行時道中共諍，值有蟲水，六群比丘以漉水囊自漉水飲，彼比丘索不與，是比丘極渴急垂死。以是因緣白佛，佛言：「若比丘先不共諍，無嫌心者應共行，有嫌心者不應共去。」
佛在王舍城。爾時六群比丘木上食，佛言：「從今不聽木上食。若用食者，突吉羅。」爾時六群比丘，自畜木橙食、或畜床子食、或畜盤食，佛言：「不聽畜木橙、木床、木槃食。若用食者，突吉羅。」
佛在王舍城。爾時六群比丘，二人共一缽食，佛言：「不得共缽食。若共缽食，
【現代漢語翻譯】 現代漢語譯本： 觀察時若不仔細審視，就會像飛蛾撲火一樣愚蠢，貪戀地觀看我的身體。 這色身不過是不凈之物，你想要從中看到什麼呢？ 身體內部充滿了脂肪、血液和肌肉，外面只覆蓋著一層薄薄的面板。 即使被口渴所煎熬，他仍然恭敬地持守戒律，直至死亡都在守護我的教誨，他所見到的我，與你們不同。
佛陀說完這偈頌后，告訴眾比丘：『從今以後，不攜帶濾水囊的比丘不得出行。如果不攜帶濾水囊出行，則犯突吉羅罪（一種輕罪）。以下情況不犯戒：有清澈的流水、或者大河、或者泉水，或者從這個寺廟到那個寺廟的二十里路程內。』
當時，有比丘在聚落中有事，因為沒有濾水囊所以不能去。如果不能去，這件事就無法完成，因此將此事稟告佛陀。佛陀說：『如果有一個比丘有濾水囊，就可以一起去。』
當時，六群比丘在聚落中有事，就去告訴認識的比丘：『我有些事情可以一起去聚落。』那位比丘說：『我沒有濾水囊。』六群比丘說：『我有，可以一起去。』那位比丘回答說：『可以。』在路上，他們發生了爭執，遇到有蟲子的水，六群比丘用自己的濾水囊過濾水來喝，那位比丘向他們要水，他們不給，那位比丘極度口渴，幾乎要死了。因此將此事稟告佛陀，佛陀說：『如果比丘事先沒有爭執，沒有嫌隙之心，就應該一起去；如果有嫌隙之心，就不應該一起去。』
佛陀在王舍城。當時，六群比丘在木頭上吃飯，佛陀說：『從今以後，不允許在木頭上吃飯。如果用木頭吃飯，則犯突吉羅罪。』當時，六群比丘，自己儲存木橙（一種木製的食具）吃飯、或者儲存木床（一種矮小的木製床具）吃飯、或者儲存木盤吃飯，佛陀說：『不允許儲存木橙、木床、木盤吃飯。如果用這些東西吃飯，則犯突吉羅罪。』
佛陀在王舍城。當時，六群比丘，兩個人共用一個缽吃飯，佛陀說：『不得共用一個缽吃飯。如果共用一個缽吃飯，
【English Translation】 English version: Observing without careful scrutiny, one is as foolish as a moth drawn to a flame, greedily gazing upon my body. This physical body is but an impure thing; what do you seek to find in it? Within is naught but fat, blood, and flesh, covered by a thin layer of skin. Though parched by thirst, he reverently upholds the precepts, guarding my teachings until death; the 'me' he sees is not the 'me' you see.
Having spoken this verse, the Buddha addressed the Bhikkhus: 'From this day forth, a Bhikkhu who does not carry a water-filtering bag is not permitted to travel. If one travels without carrying one, it is a Dukkhata (a minor offense). This is not an offense if there is clear flowing water, or a great river, or a spring, or if the distance from this monastery to that monastery is within twenty 'li' (a Chinese unit of distance).'
At that time, some Bhikkhus had affairs in a village, but could not go because they had no water-filtering bag. If they could not go, the affairs could not be completed, so they reported this matter to the Buddha. The Buddha said: 'If one Bhikkhu has a water-filtering bag, they may go together.'
At that time, the Six-Group Bhikkhus had affairs in a village, and said to a Bhikkhu they knew: 'I have some affairs to attend to in the village; may we go together?' That Bhikkhu said: 'I have no water-filtering bag.' The Six-Group Bhikkhus said: 'I have one; we can go together.' The Bhikkhu replied: 'Very well.' On the way, they quarreled, and they came across water with insects in it. The Six-Group Bhikkhus used their own water-filtering bag to filter the water and drink, but they would not give any to the other Bhikkhu, who was extremely thirsty and near death. Therefore, this matter was reported to the Buddha. The Buddha said: 'If the Bhikkhus have not quarreled beforehand, and have no ill feelings, they should go together; if they have ill feelings, they should not go together.'
The Buddha was in Rajagriha (Wangshecheng). At that time, the Six-Group Bhikkhus ate on wooden platforms. The Buddha said: 'From this day forth, it is not permitted to eat on wooden platforms. If one eats on a wooden platform, it is a Dukkhata.' At that time, the Six-Group Bhikkhus stored wooden 'cheng' (a type of wooden eating utensil), or stored wooden 'chuang' (a type of low wooden bed), or stored wooden 'pan' (a type of wooden plate) for eating. The Buddha said: 'It is not permitted to store wooden 'cheng', wooden 'chuang', or wooden 'pan' for eating. If one uses these things for eating, it is a Dukkhata.'
The Buddha was in Rajagriha. At that time, the Six-Group Bhikkhus shared a single bowl for eating. The Buddha said: 'It is not permitted to share a bowl for eating. If one shares a bowl for eating,
突吉羅。不犯者，食休已過與不犯。」
佛在王舍城。六群比丘不著袈裟食，佛言：「不聽不著袈裟食。不著食者，突吉羅。」
佛在王舍城。爾時六群比丘露形揩，佛言：「不得露形揩。犯者，突吉羅。」又六群比丘揩露形者，佛言：「不聽揩露形者，犯者，突吉羅。」有二比丘俱露形相揩，佛言：「若露形相揩者，俱突吉羅。」
佛在舍衛國。有比丘名疑離越，小豆羹中得生小豆，便出著地。此豆可生芽葉華實，是比丘語諸比丘：「此羹不凈不應食。」諸比丘以是事白佛，佛知故問疑離越：「汝實羹中得生小豆，出著地可生芽葉華實，語諸比丘：『此羹不凈不應食耶？』」答言：「實爾。世尊！」佛種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「此羹若未熟者，應更煮。若先生者，應作凈已煮。」
佛在舍衛國。諸比丘作凈地羯磨，佛言：「從今不聽作凈地。若作者，突吉羅。」
佛在舍衛國，有比丘名牛呞，食已更呞。諸比丘見非時嚼食，各相謂言：「是比丘過中食。」聞已心愁不樂，是事白佛。佛以是因緣集比丘僧，語諸比丘：「莫謂是比丘過中食。何以故？是比丘先五百世時常生牛中，是比丘雖得人身，余習故在。」佛言：「若更有如是呞食者，應在屏覆處，不應
【現代漢語翻譯】 現代漢語譯本 『突吉羅（Dukkata，惡作罪）。不犯者，食休（停止進食）已過與不犯。』
佛陀在王舍城（Rajagrha）。六群比丘（The Group of Six monks）不穿著袈裟（kasaya）就餐，佛陀說：『不允許不穿著袈裟就餐。不穿著袈裟就餐者，犯突吉羅。』
佛陀在王舍城。當時六群比丘裸露身體互相摩擦，佛陀說：『不得裸露身體互相摩擦。違犯者，犯突吉羅。』又有六群比丘摩擦裸露的身體，佛陀說：『不允許摩擦裸露的身體，違犯者，犯突吉羅。』有兩位比丘一起裸露身體互相摩擦，佛陀說：『如果裸露身體互相摩擦，兩人都犯突吉羅。』
佛陀在舍衛國（Sravasti）。有一位比丘名叫疑離越（Nigrodha），在小豆羹中發現生出的小豆，便拿出放在地上。這些豆可以生出芽葉花果，這位比丘告訴其他比丘：『這羹不乾淨，不應該吃。』眾比丘將此事稟告佛陀，佛陀明知故問疑離越：『你確實在羹中發現生出的小豆，拿出放在地上可以生出芽葉花果，並告訴其他比丘：『這羹不乾淨，不應該吃』嗎？』回答說：『確實如此，世尊！』佛陀以種種因緣讚歎戒律、讚歎持戒，讚歎戒律、讚歎持戒后，告訴眾比丘：『這羹如果沒煮熟，應該重新煮。如果豆子是先生出來的，應該凈化后再煮。』
佛陀在舍衛國。眾比丘進行凈化土地的羯磨（kamma，業），佛陀說：『從今以後不允許進行凈化土地的羯磨。如果做了，犯突吉羅。』
佛陀在舍衛國，有一位比丘名叫牛呞（Go-kuhaka），吃完飯後又反芻。眾比丘看見他非時嚼食，互相議論說：『這位比丘過了中午還吃東西。』牛呞比丘聽後心中憂愁不樂，將此事稟告佛陀。佛陀因此因緣召集比丘僧眾，告訴眾比丘：『不要認為這位比丘過了中午還吃東西。為什麼呢？因為這位比丘前五百世時常生在牛中，這位比丘雖然得到了人身，但過去的習氣還在。』佛陀說：『如果再有像這樣反芻食物的，應該在隱蔽的地方，不應該
【English Translation】 English version 『Dukkata (A transgression). There is no offense for one who has finished eating and the time for eating has passed.』
The Buddha was in Rajagrha (Royal City). The Group of Six monks did not wear their kasaya (robes) while eating. The Buddha said, 『It is not allowed to eat without wearing the kasaya. One who eats without wearing the kasaya commits a dukkata.』
The Buddha was in Rajagrha. At that time, the Group of Six monks rubbed their naked bodies against each other. The Buddha said, 『It is not allowed to rub naked bodies against each other. One who violates this commits a dukkata.』 Again, the Group of Six monks rubbed their naked bodies. The Buddha said, 『It is not allowed to rub naked bodies. One who violates this commits a dukkata.』 Two monks rubbed their naked bodies together. The Buddha said, 『If they rub naked bodies together, both commit a dukkata.』
The Buddha was in Sravasti (City in ancient India). There was a monk named Nigrodha (Banyan tree). He found sprouted beans in his bean soup and took them out and placed them on the ground. These beans could sprout leaves, flowers, and fruits. This monk said to the other monks, 『This soup is unclean and should not be eaten.』 The monks reported this matter to the Buddha. Knowing the situation, the Buddha asked Nigrodha, 『Did you indeed find sprouted beans in your soup, take them out and place them on the ground where they could sprout leaves, flowers, and fruits, and then tell the other monks, 『This soup is unclean and should not be eaten』?』 He replied, 『Indeed, World-Honored One!』 The Buddha praised the precepts and upholding the precepts in various ways. After praising the precepts and upholding the precepts, he said to the monks, 『If this soup is not cooked, it should be cooked again. If the beans sprouted first, they should be purified and then cooked.』
The Buddha was in Sravasti. The monks were performing a kamma (act, deed) to purify the land. The Buddha said, 『From now on, it is not allowed to perform a kamma to purify the land. If one does so, one commits a dukkata.』
The Buddha was in Sravasti. There was a monk named Go-kuhaka (Cow-deceiver), who ruminated after eating. The monks saw him chewing food at the wrong time and said to each other, 『This monk is eating after midday.』 Hearing this, Go-kuhaka was sad and unhappy and reported the matter to the Buddha. Because of this, the Buddha gathered the Sangha (monastic community) and said to the monks, 『Do not think that this monk is eating after midday. Why? Because in his previous five hundred lives, this monk was always born as a cow. Although this monk has attained a human body, the old habits remain.』 The Buddha said, 『If there is anyone else who ruminates like this, they should do so in a secluded place, and should not
眾人前呞。」
佛在波伽國。爾時菩伽王子請佛及僧明日食，佛默然受。王子知佛受已從坐起去，還家竟夜辦種種多美飲食，晨朝敷坐處，往白佛：「時到，食具已辦，唯聖知時。」爾時佛與諸比丘前後圍繞，至菩伽王子家就座而坐。其家大小多不信佛，或是婆羅門、或邊地人，行食不如法，半著缽中、半棄在地，是諸比丘不知云何得食？是事白佛，佛言：「食墮所受草葉上者應食。若有土著者，吹土卻而食；或有多土著者，水洗得食。」
佛在王舍城。爾時六群比丘，銅杅中食。諸居士呵責言：「諸沙門釋子自言：『善好有德。』銅杅中食加婆羅門。」佛言：「不聽銅杅中食。犯者，突吉羅。」
佛在王舍城。爾時六群比丘，洗腳處洗腳，洗腳時並共人語。余比丘見吐悶，佛言：「從今不得洗腳時共他語。犯者，突吉羅。」佛自恣后遊行教化，有比丘手捉革屣行，佛見是比丘，知而故問：「汝何以手捉革屣行？」答言：「革屣嚙腳。腳中癢悶，無揩腳物。」佛言：「聽畜揩腳木用，除腳癢故。」
佛在王舍城。爾時有檀越施僧扇，諸比丘不受：「佛未聽我等畜扇。」是事白佛，佛言：「聽畜。僧得畜，一人亦得畜。」復有人施僧拂，諸比丘不受：「佛未聽我等畜拂。」是事白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本： 『在眾人面前吐唾沫。』
佛陀在波伽國。當時，菩伽王子邀請佛陀和僧眾明日應供。佛陀默然應允。王子知道佛陀應允后，從座位起身離去，回家連夜準備各種豐盛美味的飲食。第二天早晨，鋪設好座位，前去稟告佛陀：『時間已到，齋飯已經準備完畢，恭請世尊知時。』當時，佛陀與眾比丘前後圍繞，來到菩伽王子家，就座而坐。王子家中的人大多不信佛，有的是婆羅門，有的是邊地人，供養飲食不如法，一半放在缽中，一半丟在地上。眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『食物掉在所接受的草葉上，可以食用。如果沾有泥土，可以吹掉泥土后食用；如果沾有較多泥土，可以用水清洗后食用。』
佛陀在王舍城。當時，六群比丘用銅器吃飯。一些居士呵斥說：『這些沙門釋子自稱：『善良美好有德行。』卻用銅器吃飯，如同婆羅門。』佛陀說：『不允許用銅器吃飯。違犯者，犯突吉羅罪。』
佛陀在王舍城。當時，六群比丘在洗腳的地方洗腳，洗腳時還與人交談。其他比丘見了感到厭惡。佛陀說：『從今以後，洗腳時不得與他人交談。違犯者，犯突吉羅罪。』佛陀在自恣日後教化，有比丘手拿著鞋子行走。佛陀看見這位比丘，明知故問：『你為何手拿著鞋子行走？』比丘回答說：『鞋子磨腳，腳中瘙癢難耐，沒有可以用來撓腳的東西。』佛陀說：『允許攜帶撓腳木，用來消除腳癢。』
佛陀在王舍城。當時，有施主佈施僧眾扇子，眾比丘不敢接受：『佛陀未曾允許我們攜帶扇子。』便將此事稟告佛陀。佛陀說：『允許攜帶。僧眾可以攜帶，一個人也可以攜帶。』又有人佈施僧眾拂塵，眾比丘不敢接受：『佛陀未曾允許我們攜帶拂塵。』便將此事稟告佛陀。佛陀說：
【English Translation】 English version: 'Spitting in front of the crowd.'
The Buddha was in the country of Poga. At that time, Prince Poga invited the Buddha and the Sangha for a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had accepted, the prince rose from his seat and left, returning home to prepare various delicious foods throughout the night. In the morning, he arranged the seating and went to inform the Buddha: 'The time has come, the food is ready, may the Blessed One know the time.' At that time, the Buddha, surrounded by the Bhikkhus, arrived at Prince Poga's house and sat down. Most of the people in his household did not believe in the Buddha, some were Brahmins, and some were from border regions. They did not offer food properly, placing half in the bowl and throwing half on the ground. The Bhikkhus did not know how to eat, so they reported this matter to the Buddha. The Buddha said: 'Food that falls on the grass or leaves that you have accepted may be eaten. If it is covered with dirt, blow the dirt off and eat it; if it is covered with a lot of dirt, wash it with water and eat it.'
The Buddha was in Rajagriha (Wangshecheng). At that time, the group of six Bhikkhus ate from copper bowls. Some laypeople scolded them, saying: 'These Shramana (Shamen) disciples of Shakya (Shijia) claim to be 'good and virtuous,' yet they eat from copper bowls like Brahmins.' The Buddha said: 'It is not permitted to eat from copper bowls. Whoever violates this commits a Dukkhata (Tu Jiluo).'
The Buddha was in Rajagriha (Wangshecheng). At that time, the group of six Bhikkhus washed their feet in the foot-washing area and talked to people while washing their feet. Other Bhikkhus felt disgusted when they saw this. The Buddha said: 'From now on, you must not talk to others while washing your feet. Whoever violates this commits a Dukkhata (Tu Jiluo).' After the Pavarana (Zi Zi) ceremony, the Buddha was teaching, and a Bhikkhu was walking while holding his sandals in his hand. The Buddha saw this Bhikkhu and, knowing the reason, asked: 'Why are you walking while holding your sandals in your hand?' The Bhikkhu replied: 'The sandals are chafing my feet, and my feet are itchy and uncomfortable, and I have nothing to scratch them with.' The Buddha said: 'It is permitted to carry a foot-scratching stick to relieve the itching.'
The Buddha was in Rajagriha (Wangshecheng). At that time, a donor offered fans to the Sangha (Seng), but the Bhikkhus did not accept them, saying: 'The Buddha has not permitted us to carry fans.' They reported this matter to the Buddha. The Buddha said: 'It is permitted to carry them. The Sangha may carry them, and an individual may also carry one.' Again, someone offered whisks to the Sangha, but the Bhikkhus did not accept them, saying: 'The Buddha has not permitted us to carry whisks.' They reported this matter to the Buddha. The Buddha said:
聽畜。僧得畜，一人亦得畜。」時有人施僧牦牛尾拂，諸比丘不受，不知何所用？是事白佛，佛言：「聽受用，拂佛塔及諸阿羅漢塔。」爾時有人以摩尼珠作拂柄施比丘，諸比丘不受，不知云何用？是事白佛，佛言：「聽受用，拂佛塔及阿羅漢塔。」爾時有檀越施僧多羅樹葉，諸比丘言：「佛未聽我等畜多羅樹葉。」是事白佛，佛言：「僧得受，一人亦得受。」
佛在王舍城。爾時六群比丘，自持蓋入他舍。諸居士訶責言：「云何名比丘，持蓋入他舍，如王如大臣？」是事白佛，佛言：「不聽持蓋入他舍。犯者，突吉羅。不犯者，若解若置門外。」
佛在舍衛國。有二婆羅門：一名瞿婆、二名夜婆，于佛法中篤信出家，本誦外道四圍陀書，出家已以是音聲誦佛經。時一人死，一人獨在所誦佛經忘不通利，更求伴不得，心愁不樂，是事白佛，佛言：「從今以外書音聲誦佛經者，突吉羅。」
佛在舍衛國。有比丘舍修多羅、阿毗曇、舍毗尼，誦外書文章兵法，遠離佛經，佛言：「從今諸比丘，若有學誦外書文章兵法者，突吉羅。」佛未制是戒時，長老舍利弗、目連處高座上，為諸新比丘沙彌說法，教學誦外書，為破外道論故。制是戒已，長老舍利弗、目連便不處高座為新比丘沙彌說法教學外書。爾時諸
【現代漢語翻譯】 現代漢語譯本 『聽畜』（允許持有）。僧團可以持有，一個人也可以持有。當時有人供養僧團牦牛尾拂塵，眾比丘不接受，不知道該怎麼用。這件事稟告了佛陀，佛陀說：『允許接受使用，用來拂拭佛塔以及各位阿羅漢（Arahan）的塔。』當時有人用摩尼珠（Mani）做拂塵柄供養比丘，眾比丘不接受，不知道該怎麼用。這件事稟告了佛陀，佛陀說：『允許接受使用，用來拂拭佛塔以及阿羅漢的塔。』當時有檀越（Dàn yuè，施主）供養僧團多羅樹葉，眾比丘說：『佛陀沒有允許我們持有（蓄）多羅樹葉。』這件事稟告了佛陀，佛陀說：『僧團可以接受，一個人也可以接受。』
佛陀在王舍城（Rājagṛha）。當時六群比丘（Chabbaggiya），自己拿著傘進入別人家。一些居士（Gṛhapati）呵斥他們說：『怎麼能叫比丘，拿著傘進入別人家，像國王或者大臣一樣？』這件事稟告了佛陀，佛陀說：『不允許拿著傘進入別人家。違犯者，犯突吉羅（Dukkata）。不違犯者，如果（生病）或者把傘放在門外。』
佛陀在舍衛國（Śrāvastī）。有兩位婆羅門（Brāhmaṇa）：一個叫瞿婆（Gopa）、一個叫夜婆（Yaba），在佛法中非常虔誠，出家修行，原本背誦外道的四圍陀（Four Vedas）書，出家後用那種聲音誦讀佛經。當時一個人死了，另一個人獨自一人，所誦讀的佛經忘記了，不通順流利，又找不到同伴，心裡憂愁不快樂，這件事稟告了佛陀，佛陀說：『從今以後用外道的書的聲音誦讀佛經的人，犯突吉羅。』
佛陀在舍衛國。有比丘捨棄修多羅（Sūtra，經）、阿毗曇（Abhidhamma，論）、捨棄毗尼（Vinaya，律），誦讀外道的書籍文章兵法，遠離佛經，佛陀說：『從今以後各位比丘，如果有學習誦讀外道的書籍文章兵法的人，犯突吉羅。』佛陀沒有制定這條戒律的時候，長老舍利弗（Śāriputra）、目連（Maudgalyāyana）在高座上，為各位新比丘沙彌（Śrāmaṇera）說法，教他們學習誦讀外道的書籍，爲了駁破外道的論點。制定這條戒律以後，長老舍利弗、目連就不再坐在高座上為新比丘沙彌說法，教他們學習外道的書籍。
【English Translation】 English version 'Listen to possession.' The Sangha (community of monks) may possess it, and an individual may also possess it.' At that time, someone offered the Sangha a yak-tail whisk, but the monks did not accept it, not knowing what to do with it. This matter was reported to the Buddha, and the Buddha said, 'You are allowed to accept and use it to dust the Buddha's stupa (Buddhist shrine) and the stupas of all the Arhats (enlightened beings).' At that time, someone offered the monks a whisk handle made of Mani (jewel) beads, but the monks did not accept it, not knowing how to use it. This matter was reported to the Buddha, and the Buddha said, 'You are allowed to accept and use it to dust the Buddha's stupa and the stupas of the Arhats.' At that time, a donor (Dānapati) offered the Sangha palm leaves, and the monks said, 'The Buddha has not allowed us to possess palm leaves.' This matter was reported to the Buddha, and the Buddha said, 'The Sangha may accept it, and an individual may also accept it.'
The Buddha was in Rājagṛha (city in ancient India). At that time, the group of six monks (Chabbaggiya) were holding umbrellas and entering other people's homes. Some householders (Gṛhapati) scolded them, saying, 'How can you be called monks, holding umbrellas and entering other people's homes, like kings or ministers?' This matter was reported to the Buddha, and the Buddha said, 'You are not allowed to hold umbrellas and enter other people's homes. Those who violate this commit a Dukkata (wrongdoing). Those who do not violate this are those who are sick or leave the umbrella outside the door.'
The Buddha was in Śrāvastī (ancient Indian city). There were two Brahmins (Brāhmaṇa): one named Gopa and the other named Yaba, who were very devout in the Buddha's teachings and became monks. Originally, they recited the Four Vedas (Four Vedas) of other religions. After becoming monks, they used that voice to recite Buddhist scriptures. At that time, one person died, and the other person was alone. He forgot the Buddhist scriptures he recited and could not recite them fluently. He could not find a companion, and he was sad and unhappy. This matter was reported to the Buddha, and the Buddha said, 'From now on, those who use the voice of other religions' books to recite Buddhist scriptures commit a Dukkata.'
The Buddha was in Śrāvastī. There were monks who abandoned the Sūtras (discourses of the Buddha), the Abhidhamma (Buddhist philosophy), and the Vinaya (monastic rules), and recited the books, essays, and military strategies of other religions, and distanced themselves from the Buddhist scriptures. The Buddha said, 'From now on, any monks who study and recite the books, essays, and military strategies of other religions commit a Dukkata.' Before the Buddha established this precept, the elders Śāriputra (one of the Buddha's chief disciples) and Maudgalyāyana (another of the Buddha's chief disciples) sat on high seats and taught the new monks and Śrāmaṇeras (novice monks), teaching them to recite the books of other religions, in order to refute the arguments of other religions. After this precept was established, the elders Śāriputra and Maudgalyāyana no longer sat on high seats to teach the new monks and Śrāmaṇeras, teaching them to study the books of other religions.
外道，聞沙門瞿曇不聽弟子學誦外書，是婆羅門便往語諸信佛優婆塞言：「可共往到諸比丘所。」答言：「隨意。」外道到已，與新比丘沙彌共論議。諸新比丘沙彌皆不能答，以二事故：一者新入道，二者佛制不聽學故。時諸外道輕弄諸優婆塞言：「汝之大師汝所供養，汝所尊重上坐先食者，正如是耶？」諸優婆塞聞是事心愁不樂，以是事白佛。佛言：「從今聽為破外道故誦讀外道書。」
佛在舍衛國。爾時長老迦留陀夷，放火燒諸草木，以放燒故，多殺種種蟲。佛言：「從今比丘不得放火燒。若放火燒者，隨所殺得罪。」
佛在舍衛國。有看病人，未滿五臘，為病人出行，離依止入聚落，求藥不得。爾時心念佛制戒，不得離依止一夜別宿，即于彼處便求依止。依止師復病，是人心念：「彼依止師病，此依止師亦病。我今當作何等？」是事白佛，佛言：「從今聽若五夜、若六夜無依止不犯。」結此戒已，六群比丘聞佛聽故，便五夜不求依止。何以故？若得依止者，須我供給。諸比丘以是事白佛，佛言：「從今有好依止師者，乃至一夜不依止，突吉羅。若比丘無依止，乃至不得取僧洗腳水用。」
佛在舍衛國。爾時長老迦留陀夷反著俱執，諸比丘見已怖畏。是事白佛，佛言：「從今不得反著俱執。犯
【現代漢語翻譯】 現代漢語譯本 外道（非佛教徒），聽說沙門瞿曇（釋迦牟尼佛的尊稱）不允許弟子學習背誦外道書籍，於是婆羅門（古印度僧侶階層）就去告訴信仰佛教的優婆塞（在家男信徒）們說：『我們可以一起去拜訪那些比丘（出家男僧侶）。』優婆塞們回答說：『可以。』外道到達后，與新出家的比丘沙彌（年齡較小的出家男眾）辯論。這些新比丘沙彌都無法回答，有兩個原因：一是他們剛入門，二是佛陀禁止他們學習外道書籍。當時，外道輕蔑地嘲弄優婆塞們說：『你們的大師，你們供養的人，你們尊敬的坐在上座先吃飯的人，就是這樣嗎？』優婆塞們聽到這些話，心中憂愁不樂，便將此事稟告佛陀。佛陀說：『從今以後，允許爲了駁斥外道而誦讀外道書籍。』
佛陀在舍衛國（古印度城市）時，長老迦留陀夷（佛陀的弟子）放火焚燒草木，因為焚燒的緣故，殺死了許多蟲子。佛陀說：『從今以後，比丘不得放火焚燒。如果放火焚燒，根據所殺害的生命數量判罪。』
佛陀在舍衛國時，有一位看護病人的人，未滿五臘（出家五年），爲了病人外出，離開了他所依靠的師父，進入村落，尋找藥物卻沒有找到。當時他心中想到佛陀制定的戒律，不得離開依止一夜單獨住宿，就在那裡尋求依止。他的依止師父又生病了，這人心中想：『這位依止師父病了，那位依止師父也病了。我現在該怎麼辦？』他將此事稟告佛陀，佛陀說：『從今以後，允許五夜或六夜沒有依止也不算犯戒。』制定這條戒律后，六群比丘（行為不端的比丘團體）聽說佛陀允許，就五夜不尋求依止。為什麼呢？因為如果找到依止師父，就需要我來供養。比丘們將此事稟告佛陀，佛陀說：『從今以後，有好的依止師父，乃至一夜不依止，犯突吉羅（輕罪）。如果比丘沒有依止師父，甚至不能取用僧團洗腳的水。』
佛陀在舍衛國時，長老迦留陀夷反穿僧伽梨（比丘所穿的袈裟），比丘們看到後感到害怕。他們將此事稟告佛陀，佛陀說：『從今以後，不得反穿僧伽梨。違犯者，犯戒。』
【English Translation】 English version The heretics (non-Buddhists), having heard that the Shramana Gautama (an honorific title for Shakyamuni Buddha) did not allow his disciples to study and recite non-Buddhist scriptures, the Brahmins (ancient Indian priestly class) went to tell the Upasakas (lay male devotees) who believed in Buddhism, 'We can go together to visit those Bhikkhus (ordained male monks).' The Upasakas replied, 'As you wish.' After the heretics arrived, they debated with the newly ordained Bhikkhu Shramaneras (younger ordained male monastics). These new Bhikkhu Shramaneras were unable to answer, for two reasons: first, they had just entered the path; second, the Buddha had forbidden them from studying non-Buddhist scriptures. At that time, the heretics scornfully mocked the Upasakas, saying, 'Is this what your master, the one you support, the one you respect who sits in the high seat and eats first, is like?' The Upasakas, hearing these words, felt sorrow and displeasure in their hearts, and they reported this matter to the Buddha. The Buddha said, 'From now on, it is permitted to recite non-Buddhist scriptures in order to refute the heretics.'
When the Buddha was in Shravasti (ancient Indian city), the elder Kalodayin (a disciple of the Buddha) set fire to grass and trees, and because of the burning, many insects were killed. The Buddha said, 'From now on, Bhikkhus are not allowed to set fires. If they set fires, they will be judged according to the number of lives killed.'
When the Buddha was in Shravasti, there was a person caring for a sick person who had not completed five years of ordination (five monastic years). For the sake of the sick person, he went out, leaving his preceptor, and entered a village, seeking medicine but not finding it. At that time, he thought of the precepts established by the Buddha, that he should not stay overnight alone without a preceptor. He then sought a preceptor there. His preceptor became ill again, and this person thought, 'This preceptor is ill, and that preceptor is also ill. What should I do now?' He reported this matter to the Buddha, and the Buddha said, 'From now on, it is permitted to be without a preceptor for five or six nights without committing an offense.' After this precept was established, the group of six Bhikkhus (a group of misbehaving monks) heard that the Buddha had permitted it, and so they did not seek a preceptor for five nights. Why? Because if they found a preceptor, they would have to provide for him. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'From now on, if there is a good preceptor, even not relying on him for one night is a Dukkhata (minor offense). If a Bhikkhu does not have a preceptor, he may not even take the water used by the Sangha (monastic community) to wash their feet.'
When the Buddha was in Shravasti, the elder Kalodayin wore the Sanghati (robe worn by Bhikkhus) inside out, and the Bhikkhus were frightened when they saw it. They reported this matter to the Buddha, and the Buddha said, 'From now on, one must not wear the Sanghati inside out. Whoever violates this commits an offense.'
者，突吉羅。自舍內覆身不犯。」
佛在舍衛國。爾時有人持表裡𦶇俱執，施長老須菩提。須菩提言：「佛未聽受表裡𦶇俱執。」是事白佛，佛言：「從今聽畜表裡𦶇俱執，眾得畜，一人亦得畜。」復有人施長老須菩提俱執，半成色半不成色。時須菩提不受，作是言：「佛未聽我等受半成色、半不成色俱執。」是事白佛，佛言：「從今聽畜半成色、半不成色俱執。眾僧得受，一人亦得受。」
佛在舍衛國，有五比丘，得長五肘、廣三肘衣，著是衣入聚落乞食。衣長曳地土所污，腳躡頭墮地著不周正。是事白佛，佛言：「聽長衣施䩙紐施近緣。」故衣曳地土污，腳躡墮地著不周正，佛言：「從今聽反攝上著。」爾時佛自施䩙紐，前去緣四指施䩙，后八指施紐，語諸比丘：「應如是作。」
佛在舍衛國。有比丘不繫泥洹僧入聚落，于聚落中墮地，是比丘大慚愧。是事白佛，佛言：「從今不繫泥洹僧入聚落者，突吉羅。」有比丘一匝系泥洹僧，入聚落時啑故，帶斷墮地。是事白佛，佛言：「從今不聽一匝系泥洹僧入聚落。犯者，突吉羅。」爾時有人施長老須菩提細縷繫腰帶，須菩提不受作是言：「佛未聽我受細縷繫腰帶。」是事白佛，佛言：「聽畜三種帶：一者細縷帶、二者索繩、三者編帶。」帶時泥洹
【現代漢語翻譯】 現代漢語譯本： 『違犯此規定者，犯突吉羅罪（輕罪）。如果從住所內遮蓋身體而不違犯（其他戒律），則不構成犯罪。』
佛陀在舍衛國（Śrāvastī）時，有人拿著內外兩層縫合在一起的僧衣，想要佈施給長老須菩提（Subhūti）。須菩提說：『佛陀尚未允許接受內外兩層縫合在一起的僧衣。』這件事稟告了佛陀，佛陀說：『從今以後允許持有內外兩層縫合在一起的僧衣，僧眾可以持有，個人也可以持有。』又有人佈施給長老須菩提縫合在一起的僧衣，一半是染色過的，一半是沒有染色過的。當時須菩提沒有接受，並說：『佛陀尚未允許我們接受一半染色、一半未染色的縫合在一起的僧衣。』這件事稟告了佛陀，佛陀說：『從今以後允許持有半染色、半未染色的縫合在一起的僧衣。僧眾可以接受，個人也可以接受。』
佛陀在舍衛國時，有五位比丘（bhikṣu）得到長五肘、寬三肘的衣服，穿著這衣服進入村落乞食。衣服太長拖在地上被泥土玷汙，腳踩到衣服導致頭部露出，穿戴不整齊。這件事稟告了佛陀，佛陀說：『允許將長衣服施捨給需要鞋子的，施捨給關係親近的人。』因為舊衣服拖在地上被泥土玷汙，腳踩到衣服導致掉落，穿戴不整齊，佛陀說：『從今以後允許反過來向上收攏著穿。』當時佛陀親自示範縫製鞋紐，前面距離邊緣四指處縫製鞋絆，後面八指處縫製鈕釦，告訴眾比丘：『應當這樣做。』
佛陀在舍衛國。有比丘沒有繫好泥洹僧（nivāsaṃ，下裙）就進入村落，在村落中（裙子）掉落，這位比丘非常慚愧。這件事稟告了佛陀，佛陀說：『從今以後不繫好泥洹僧就進入村落者，犯突吉羅罪。』有比丘只繫了一圈泥洹僧的帶子，進入村落時打噴嚏，帶子斷裂掉落。這件事稟告了佛陀，佛陀說：『從今以後不允許只系一圈泥洹僧的帶子進入村落。違犯者，犯突吉羅罪。』當時有人佈施給長老須菩提細線腰帶，須菩提沒有接受，並說：『佛陀尚未允許我接受細線腰帶。』這件事稟告了佛陀，佛陀說：『允許持有三種腰帶：第一種是細線帶、第二種是繩索、第三種是編織帶。』繫帶子時，泥洹
【English Translation】 English version: 'The one who violates this, commits a Dukkiṭa (minor offense). If one covers the body from within the dwelling without violating (other precepts), there is no offense.'
The Buddha was in Śrāvastī. At that time, someone holding a Saṃghāṭī (outer robe) sewn together inside and out, wanted to donate it to the elder Subhūti. Subhūti said, 'The Buddha has not yet permitted the acceptance of a Saṃghāṭī sewn together inside and out.' This matter was reported to the Buddha, and the Buddha said, 'From now on, it is permitted to possess a Saṃghāṭī sewn together inside and out; the Saṃgha (community) may possess it, and an individual may also possess it.' Again, someone donated to the elder Subhūti a Saṃghāṭī sewn together, half dyed and half undyed. At that time, Subhūti did not accept it, saying, 'The Buddha has not yet permitted us to accept a Saṃghāṭī sewn together, half dyed and half undyed.' This matter was reported to the Buddha, and the Buddha said, 'From now on, it is permitted to possess a Saṃghāṭī sewn together, half dyed and half undyed. The Saṃgha may accept it, and an individual may also accept it.'
The Buddha was in Śrāvastī. There were five Bhikṣus (monks) who obtained robes five cubits long and three cubits wide, and they wore these robes to enter villages to beg for food. The robes were long, dragging on the ground and getting soiled with dirt; their feet stepped on the robes, causing their heads to be exposed, and their wearing was not proper. This matter was reported to the Buddha, and the Buddha said, 'It is permitted to give long robes to those who need shoes, and to give them to close relatives.' Because the old robes dragged on the ground and were soiled with dirt, and their feet stepped on the robes causing them to fall, and their wearing was not proper, the Buddha said, 'From now on, it is permitted to fold them upwards and wear them.' At that time, the Buddha personally demonstrated sewing shoe buttons, placing the shoe strap four fingers from the front edge, and the button eight fingers from the back, and told the Bhikṣus, 'You should do it like this.'
The Buddha was in Śrāvastī. There was a Bhikṣu who entered a village without fastening his Nivāsaṃ (undergarment), and in the village (the garment) fell down, and the Bhikṣu was very ashamed. This matter was reported to the Buddha, and the Buddha said, 'From now on, whoever enters a village without fastening his Nivāsaṃ commits a Dukkiṭa.' There was a Bhikṣu who fastened his Nivāsaṃ with one loop, and when entering the village, he sneezed, and the belt broke and fell down. This matter was reported to the Buddha, and the Buddha said, 'From now on, it is not permitted to enter a village fastening the Nivāsaṃ with only one loop. Whoever violates this, commits a Dukkiṭa.' At that time, someone donated a thin thread waistband to the elder Subhūti, but Subhūti did not accept it, saying, 'The Buddha has not yet permitted me to accept a thin thread waistband.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to possess three kinds of belts: the first is a thin thread belt, the second is a rope, and the third is a braided belt.' When wearing the belt, the Nivāsaṃ
僧喜破，佛言：「應施環。」六群比丘如兩耳著泥洹僧，細褶著泥洹僧，釿頭著泥洹僧，參差著泥洹僧，著細生疏泥洹僧，佛言：「不得如兩耳著泥洹僧、細褶著泥洹僧、釿頭著泥洹僧、參差著泥洹僧、著細生疏泥洹僧。著者，突吉羅。」
佛在王舍城。爾時六群比丘，手摩鬚髮，如牛舌舐。是事白佛，佛言：「從今不聽手摩鬚髮。犯者，突吉羅。」
佛在王舍城。爾時六群比丘，二人共床臥。是事白佛，佛言：「從今不聽二人共一床臥。犯者，突吉羅。若一人坐、一人臥不犯。」爾時六群比丘，二人共地敷臥，佛言：「從今不聽二人共一敷臥。犯者，突吉羅。各自別有敷具不犯。」爾時六群比丘，二人共一覆衣中臥，佛言：「從今不得共一覆衣中臥。犯者，突吉羅。不犯者，各別有襯身衣。」
佛在王舍城，爾時六群比丘著俗人衣，諸居士呵責言：「沙門釋子自言：『善好有德。』著俗衣，與白衣何異？」是事白佛，佛言：「從今不得著俗衣。犯者，突吉羅。」
佛在王舍城。爾時六群比丘，抄襞泥洹僧，如相撲人又似作人。是事白佛，佛言：「從今不得抄襞衣著。犯者，突吉羅。不犯者，登梯覆屋泥屋。」
佛在王舍城，爾時六群比丘負擔行，如似驢牛負馱。是事白佛，佛言：「
【現代漢語翻譯】 現代漢語譯本 僧喜破（Sanghisebha，人名），佛說：『應該施捨環。』六群比丘（Chaggiya-bhikkhu，指行為不端的比丘團體）像兩耳一樣佩戴泥洹僧（nivasan，下裙），用細褶裝飾泥洹僧，像斧頭一樣裝飾泥洹僧，參差不齊地裝飾泥洹僧，穿著用稀疏的細布製成的泥洹僧。佛說：『不得像兩耳一樣佩戴泥洹僧，不得用細褶裝飾泥洹僧，不得像斧頭一樣裝飾泥洹僧，不得參差不齊地裝飾泥洹僧，不得穿著用稀疏的細布製成的泥洹僧。違者，犯突吉羅（dukkhata，一種輕罪）。』 佛在王舍城（Rajagaha）。當時六群比丘，用手摩擦鬍鬚和頭髮，像牛用舌頭舔一樣。這件事稟告了佛，佛說：『從今以後不允許用手摩擦鬍鬚和頭髮。違者，犯突吉羅。』 佛在王舍城。當時六群比丘，兩人同睡一張床。這件事稟告了佛，佛說：『從今以後不允許兩人同睡一張床。違者，犯突吉羅。如果一人坐著，一人躺著，不犯。』當時六群比丘，兩人共用一塊地敷（鋪在地上的墊子）睡覺，佛說：『從今以後不允許兩人共用一塊地敷睡覺。違者，犯突吉羅。各自有單獨的敷具，不犯。』當時六群比丘，兩人共用一件覆衣（蓋在身上的衣服）睡覺，佛說：『從今以後不得共用一件覆衣睡覺。違者，犯突吉羅。不犯的情況是，各自有貼身穿的衣服。』 佛在王舍城。當時六群比丘穿著俗人的衣服，一些在家居士呵斥他們說：『沙門釋子（Sakya』s ascetics，釋迦牟尼的弟子）自稱：『善良美好有德行。』卻穿著俗人的衣服，和普通在家的人有什麼區別？』這件事稟告了佛，佛說：『從今以後不得穿著俗人的衣服。違者，犯突吉羅。』 佛在王舍城。當時六群比丘，抄起並摺疊泥洹僧，像相撲的人又像勞作的人。這件事稟告了佛，佛說：『從今以後不得抄起並摺疊衣服穿。違者，犯突吉羅。不犯的情況是，登梯子、覆蓋屋頂、修繕泥屋。』 佛在王舍城。當時六群比丘負擔重物行走，像驢牛馱東西一樣。這件事稟告了佛，佛說：
【English Translation】 English version Sanghisebha (name of a person), the Buddha said: 'Should donate rings.' The Chaggiya-bhikkhus (group of monks with misconduct) wore the nivasan (lower garment) like two ears, decorated the nivasan with fine pleats, decorated the nivasan like an axe head, decorated the nivasan unevenly, and wore the nivasan made of thin and sparse cloth. The Buddha said: 'It is not allowed to wear the nivasan like two ears, not allowed to decorate the nivasan with fine pleats, not allowed to decorate the nivasan like an axe head, not allowed to decorate the nivasan unevenly, and not allowed to wear the nivasan made of thin and sparse cloth. Whoever violates this, commits a dukkata (a minor offense).' The Buddha was in Rajagaha (city name). At that time, the Chaggiya-bhikkhus rubbed their beards and hair with their hands, like a cow licking with its tongue. This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not allowed to rub beards and hair with hands. Whoever violates this, commits a dukkata.' The Buddha was in Rajagaha. At that time, the Chaggiya-bhikkhus slept two people on one bed. This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not allowed for two people to sleep on one bed. Whoever violates this, commits a dukkata. If one person is sitting and one person is lying down, it is not an offense.' At that time, the Chaggiya-bhikkhus slept two people on one ground covering. The Buddha said: 'From now on, it is not allowed for two people to sleep on one ground covering. Whoever violates this, commits a dukkata. If each has their own separate covering, it is not an offense.' At that time, the Chaggiya-bhikkhus slept two people under one covering cloth. The Buddha said: 'From now on, it is not allowed to sleep under one covering cloth. Whoever violates this, commits a dukkata. It is not an offense if each has their own undergarment.' The Buddha was in Rajagaha. At that time, the Chaggiya-bhikkhus wore the clothes of laypeople. Some laypeople scolded them, saying: 'The Sakya』s ascetics (disciples of Sakyamuni) claim: 'Good, virtuous, and moral.' But they wear the clothes of laypeople, what is the difference between them and ordinary laypeople?' This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not allowed to wear the clothes of laypeople. Whoever violates this, commits a dukkata.' The Buddha was in Rajagaha. At that time, the Chaggiya-bhikkhus gathered and folded the nivasan, like wrestlers or laborers. This matter was reported to the Buddha, and the Buddha said: 'From now on, it is not allowed to gather and fold clothes to wear. Whoever violates this, commits a dukkata. It is not an offense when climbing a ladder, covering a roof, or repairing a mud house.' The Buddha was in Rajagaha. At that time, the Chaggiya-bhikkhus carried heavy loads, like donkeys and oxen carrying goods. This matter was reported to the Buddha, and the Buddha said:
從今不聽負擔行。犯者，突吉羅。」
佛在舍衛國。爾時憍薩羅國有邊聚落，是中常畏賊。聚落人民畏賊故，舍此處去。爾時有比丘從憍薩羅國向舍衛國，是比丘捉瓦缽捉杖，所經聚落中人遙見來作是念：「此是賊來，捉槊捉楯。」見已怖畏還入樓閣。比丘漸漸來近，知是沙門，問言：「汝是何沙門？」答言：「釋子沙門。」言：「汝失沙門法、壞沙門法，令我等怖畏。」是比丘不知云何？是事白佛，佛言：「從今行時不聽捉杖捉絡囊。犯者，突吉羅。」佛自恣後人間遊行，有一羸瘦比丘，手捉缽行。佛知故問：「汝何以手捉缽行？」答言：「無物可盛。」佛言：「從今羸瘦老病比丘，僧羯磨聽杖絡囊盛缽行。應如是作。一心和合僧，是老病比丘從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧聽！我某甲老病比丘，從僧乞捉杖絡囊盛缽行。僧憐愍故，聽我老病比丘捉杖絡囊盛缽行。』如是三乞。僧應聽實。是比丘若言：『老病。』實不老病，不應聽。若言：『老病。』實老病，應聽。一比丘僧中唱言：『大德僧聽！某甲比丘老病，從僧乞捉杖絡囊盛缽行。若僧時到僧忍聽，與是老病比丘捉杖絡囊盛缽行。如是白。』白二羯磨。『僧與是老病比丘捉杖絡囊盛缽行竟，僧忍，默然故，是事如是持！』」
【現代漢語翻譯】 現代漢語譯本： 『從今以後，不得聽任負擔行走。違犯者，判處突吉羅罪。』
佛陀在舍衛國。當時，憍薩羅國有一個邊境村落，那裡經常有盜賊出沒。村落里的人民因為害怕盜賊，便捨棄此地離開了。當時，有一位比丘從憍薩羅國前往舍衛國，這位比丘拿著瓦缽和手杖，經過村落時，村落里的人遠遠地看見他來了，心想：『這是盜賊來了，拿著長矛和盾牌。』看見後感到害怕，便退回樓閣里。比丘漸漸走近，人們認出他是沙門，便問：『你是哪裡的沙門？』回答說：『是釋迦族的沙門。』人們說：『你喪失了沙門的法度，敗壞了沙門的法度，讓我們感到害怕。』這位比丘不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，行走時不得拿手杖和絡囊。違犯者，判處突吉羅罪。』佛陀在自恣日後巡行人間，有一位瘦弱的比丘，用手拿著缽行走。佛陀明知故問：『你為什麼用手拿著缽行走？』回答說：『沒有東西可以盛放。』佛陀說：『從今以後，瘦弱、年老、生病的比丘，僧團可以通過羯磨允許其用手杖和絡囊盛放缽。應當這樣做：一心和合的僧團中，這位年老生病的比丘從座位上起身，袒露右肩，脫掉鞋子，右膝著地合掌，說道：『大德僧眾請聽！我某甲是年老生病的比丘，向僧團請求允許我拿手杖和絡囊盛放缽。希望僧團憐憫我，允許我這個年老生病的比丘拿手杖和絡囊盛放缽。』這樣請求三次。僧團應當如實聽取。如果這位比丘說自己『年老生病』，但實際上並不年老生病，就不應當允許。如果他說自己『年老生病』，而且確實年老生病，就應當允許。一位比丘在僧團中唱言：『大德僧眾請聽！某甲比丘年老生病，向僧團請求允許他拿手杖和絡囊盛放缽。如果僧團認為時機已到，僧團容許，就允許這位年老生病的比丘拿手杖和絡囊盛放缽。如是稟告。』進行兩次羯磨。『僧團允許這位年老生病的比丘拿手杖和絡囊盛放缽完畢，僧團容許，因為保持沉默，所以此事就這樣決定！』 ** 此處原文為「人間」，疑為傳抄錯誤
【English Translation】 English version: 『From now on, it is not allowed to listen to the burden of walking. Whoever violates this shall be punished with a Dukkruta.』
The Buddha was in Shravasti (a major city in ancient India). At that time, there was a border village in the Kosala (an ancient Indian kingdom) country, where thieves often appeared. The people of the village, fearing the thieves, abandoned the place and left. At that time, there was a Bhikkhu (Buddhist monk) traveling from the Kosala country to Shravasti. This Bhikkhu was carrying a clay bowl and a staff. When the people in the villages he passed saw him from afar, they thought: 『This is a thief coming, carrying spears and shields.』 Seeing him, they were frightened and retreated into their buildings. As the Bhikkhu gradually approached, they recognized him as a Shramana (wandering ascetic), and asked: 『What kind of Shramana are you?』 He replied: 『A Shramana of the Shakya (the clan of the Buddha).』 They said: 『You have lost the conduct of a Shramana, ruined the conduct of a Shramana, causing us to be afraid.』 The Bhikkhu did not know what to do, so he reported the matter to the Buddha. The Buddha said: 『From now on, it is not allowed to carry a staff or a bag while walking. Whoever violates this shall be punished with a Dukkruta.』 After the Buddha's Pravāraṇā (end of the rainy season retreat), there was a weak and thin Bhikkhu walking with his bowl in his hand. Knowing this, the Buddha asked: 『Why are you walking with your bowl in your hand?』 He replied: 『There is nothing to hold it.』 The Buddha said: 『From now on, for weak, old, and sick Bhikkhus, the Sangha (Buddhist monastic community) may, through a Karma (formal act of the Sangha), allow them to carry a staff and a bag to hold their bowl. It should be done as follows: In a Sangha that is united in mind, this old and sick Bhikkhu should rise from his seat, expose his right shoulder, take off his sandals, kneel on his right knee, and join his palms, saying: 『Venerable Sangha, please listen! I, so-and-so, am an old and sick Bhikkhu, requesting the Sangha to allow me to carry a staff and a bag to hold my bowl. May the Sangha have compassion on me and allow me, this old and sick Bhikkhu, to carry a staff and a bag to hold my bowl.』 He should request this three times. The Sangha should listen truthfully. If this Bhikkhu says he is 『old and sick,』 but is not actually old and sick, he should not be allowed. If he says he is 『old and sick,』 and is indeed old and sick, he should be allowed. One Bhikkhu should announce in the Sangha: 『Venerable Sangha, please listen! So-and-so Bhikkhu is old and sick, requesting the Sangha to allow him to carry a staff and a bag to hold his bowl. If the Sangha deems it the right time, and the Sangha consents, then allow this old and sick Bhikkhu to carry a staff and a bag to hold his bowl. Thus it is announced.』 Two Karmas should be performed. 『The Sangha has completed allowing this old and sick Bhikkhu to carry a staff and a bag to hold his bowl, the Sangha consents, because of the silence, this matter is thus decided!』
佛在舍衛國，佛與大眾前後圍繞說法。爾時憍薩羅王波斯匿在會中坐，有比丘啖蒜遠大眾行，是比丘作是念：「莫使佛及王聞臭。」佛遙見是比丘，佛為王說種種法示教利喜，王聞法已心大歡喜。佛說法已默然，王右繞佛而去。爾時長老阿難，佛后以扇扇佛。王去不久，佛知故問阿難：「此比丘何以遠大眾行？」答言：「此比丘啖蒜，恐佛及王聞臭，不敢近佛。」佛知故問阿難：「比丘啖如是比相食耶？」答言：「啖。」「若啖如是比相食失法利。」佛言：「此比丘若入眾中，聞我法應得正見。」語諸比丘：「是事不應作。」佛告諸比丘：「比丘不得啖蒜。若啖者，突吉羅。」
佛在舍衛國。爾時長老舍利弗得風病，藥師教言：「乳中煮蒜啖。」舍利弗言：「佛未聽乳中煮蒜啖。」是事白佛，佛言：「聽乳煮蒜啖，隨啖蒜法行。云何隨法行？啖蒜者，不應近佛乃至和上阿阇梨、一切上座、佛塔、聲聞塔、溫室、講堂、僧食廚下，不得近僧坊外門立、不得入僧廁大小便、不得入僧浴室、不得入眾人坐處，當於屏房住。若急大小便者，應使人掘地作處。若無凈人，應就遠屏處大小便。若病差已，應掃灑所住處塗地，臥具牀蓆更應抖擻，故有臭者應洗浣。是比丘從房出，閉戶下撣，下撣已去。」
佛在王
【現代漢語翻譯】 現代漢語譯本 佛陀在舍衛國（Śrāvastī）說法，與大眾前後圍繞。當時，憍薩羅國（Kosala）的國王波斯匿王（Prasenajit）也在會中就坐。有一位比丘（bhikṣu）因為吃了蒜而遠離大眾行走。這位比丘心想：『不要讓佛陀和國王聞到臭味。』佛陀遙遙看見這位比丘，佛陀為國王宣說種種佛法，開示教導，令他歡喜。國王聽聞佛法后，心中非常歡喜。佛陀說法完畢后默然不語，國王向右繞佛后離去。當時，長老阿難（Ānanda）在佛陀身後用扇子為佛陀扇風。國王離開后不久，佛陀明知故問阿難：『這位比丘為何遠離大眾行走？』阿難回答說：『這位比丘吃了蒜，恐怕佛陀和國王聞到臭味，不敢靠近佛陀。』佛陀明知故問阿難：『比丘吃了像這樣不適宜的食物嗎？』阿難回答說：『吃了。』『如果吃了像這樣不適宜的食物，會失去佛法的利益。』佛陀說：『這位比丘如果進入大眾之中，聽聞我的佛法，本應得到正見。』佛陀告訴眾比丘：『這件事不應該做。』佛陀告訴眾比丘：『比丘不得吃蒜。如果吃了蒜，犯突吉羅（duḥkṛta，輕罪）。』 佛陀在舍衛國。當時，長老舍利弗（Śāriputra）得了風病，藥師（Bhaiṣajyaguru）教導他說：『用牛奶煮蒜吃。』舍利弗說：『佛陀沒有允許用牛奶煮蒜吃。』他將此事稟告佛陀，佛陀說：『允許用牛奶煮蒜吃，但要按照吃了蒜的規矩行事。』怎樣按照規矩行事呢？吃了蒜的人，不應該靠近佛陀，乃至和尚（upādhyāya）、阿阇梨（ācārya）、一切上座（sthavira）、佛塔（stūpa）、聲聞塔（śrāvaka-stūpa）、溫室、講堂、僧食廚房，不得靠近僧坊外門站立，不得進入僧廁大小便，不得進入僧浴室，不得進入眾人坐的地方，應當在屏房居住。如果緊急需要大小便，應當讓人挖地作為便溺之處。如果沒有凈人，應當到遠離的隱蔽之處大小便。如果病好了，應當掃灑所居住的地方，塗抹地面，臥具牀蓆更應該抖擻，如果還有臭味，應該洗滌。這位比丘從房間出來，關上門后撣土，撣土完畢后離去。』 佛陀在王...
【English Translation】 English version The Buddha was in Śrāvastī, surrounded by the assembly, preaching the Dharma. At that time, King Prasenajit of Kosala was sitting in the assembly. There was a bhikṣu who, having eaten garlic, walked far away from the assembly. This bhikṣu thought, 'Lest the Buddha and the king smell the odor.' The Buddha saw this bhikṣu from afar. The Buddha spoke various Dharmas to the king, instructing, teaching, and gladdening him. The king, having heard the Dharma, was greatly pleased. The Buddha, having spoken the Dharma, remained silent, and the king circumambulated the Buddha to the right and departed. At that time, the elder Ānanda was behind the Buddha, fanning him with a fan. Not long after the king left, the Buddha knowingly asked Ānanda, 'Why is this bhikṣu walking far away from the assembly?' Ānanda replied, 'This bhikṣu has eaten garlic, and fearing that the Buddha and the king would smell the odor, he dares not approach the Buddha.' The Buddha knowingly asked Ānanda, 'Does the bhikṣu eat such unsuitable food?' Ānanda replied, 'He does.' 'If he eats such unsuitable food, he will lose the benefits of the Dharma.' The Buddha said, 'If this bhikṣu were to enter the assembly and hear my Dharma, he should have attained right view.' He told the bhikṣus, 'This matter should not be done.' The Buddha told the bhikṣus, 'A bhikṣu must not eat garlic. If he does, he commits a duḥkṛta (an offense).' The Buddha was in Śrāvastī. At that time, the elder Śāriputra contracted a wind disease. The Bhaiṣajyaguru (medicine master) instructed him, 'Boil garlic in milk and eat it.' Śāriputra said, 'The Buddha has not permitted boiling garlic in milk and eating it.' He reported this matter to the Buddha. The Buddha said, 'It is permitted to boil garlic in milk and eat it, but one must act according to the rules for eating garlic.' How does one act according to the rules? One who has eaten garlic should not approach the Buddha, nor the upādhyāya (preceptor), the ācārya (teacher), all the sthaviras (elders), the stūpa (Buddha's reliquary), the śrāvaka-stūpa (arhat's reliquary), the warm room, the lecture hall, the monks' kitchen. One must not stand near the outer gate of the monastery, must not enter the monks' toilet to urinate or defecate, must not enter the monks' bathhouse, must not enter the place where people sit together, but should dwell in a secluded room. If there is an urgent need to urinate or defecate, one should have someone dig a place in the ground for it. If there is no attendant, one should go to a distant, secluded place to urinate or defecate. If the illness is cured, one should sweep and clean the place where one dwells, plaster the ground, and the bedding and mats should be shaken out. If there is still an odor, they should be washed. This bhikṣu, upon leaving the room, should close the door and dust it off, and after dusting it off, depart.' The Buddha was in the king...
舍城。爾時六群比丘，自取訶梨勒果與凈人已從受啖。是事白佛，佛語諸比丘：「不應自手取訶梨勒果與凈人更從受啖。犯者，突吉羅。餘一切果亦如是。」
佛在舍衛國，有比丘名難提，是比丘作與凈學沙彌，如先所說。
佛在舍衛國，爾時長老畢陵伽婆蹉眼痛，時藥師教言：「和藥作丸著火上燒服煙。」優波離問佛：「用何物作藥？」佛言：「但除青木香藥和合，餘一切香著火中手接取煙而咽。」時以手接煙不得，佛言：「作筒。」時筒太長不得煙，佛言：「莫長作。」又復短作便燒手，佛言：「莫太短。」又時丸藥在一處、筒在一處，取時難得，佛言：「應畜囊盛。」盛時筒破藥丸，佛言：「中應施鬲。」施鬲已不繫頭筒墮地，佛言：「應系頭。」
佛在舍衛國。有病比丘，蘇油涂身不洗癢悶。是事白佛，佛言：「應用澡豆洗。」優波離問佛：「用何物作澡豆？」佛言：「以大豆、小豆、摩沙豆、豌豆、迦提婆羅草、梨頻陀子作。」
佛在舍衛國。長老舍利弗患熱血病，時藥師教言：「以娑摩尼水洗。」優波離問佛：「用何物作娑摩尼？」佛言：「除毒樹，取餘一切樹華葉作。」
佛在舍衛國。長老畢陵伽婆蹉患眼痛，時藥師教言：「應脂灌鼻。」時比丘以指渧鼻中，或以毳取
【現代漢語翻譯】 現代漢語譯本：
在舍衛城。當時六群比丘自己拿訶梨勒果（一種藥用植物果實）給凈人（在家信徒）后，又從凈人那裡接受並食用。這件事稟告了佛陀，佛陀對比丘們說：『不應該自己用手拿訶梨勒果給凈人，然後又從他們那裡接受並食用。違犯者，犯突吉羅（一種輕罪）。其餘一切果實也一樣。』 佛陀在舍衛國，有一位比丘名叫難提，這位比丘的行為與凈學沙彌（正在學習戒律的沙彌）一樣，如先前所說。 佛陀在舍衛國，當時長老畢陵伽婆蹉（Piṇḍola-Bhāradvāja）眼睛疼痛，當時的藥師教導說：『將藥和好做成丸，放在火上燒，然後服用煙。』優波離（Upāli）問佛陀：『用什麼東西做藥？』佛陀說：『除了青木香（一種香料）之外，其餘一切香料都可以混合，放在火中，用手接取煙然後嚥下。』當時用手接煙接不到，佛陀說：『做個筒。』當時筒做得太長，接不到煙，佛陀說：『不要做得太長。』又做得太短，又燒手，佛陀說：『不要太短。』又有時藥丸放在一處，筒放在一處，取的時候很難拿到，佛陀說：『應該用囊盛放。』盛放時筒破了藥丸，佛陀說：『中間應該設定隔斷。』設定隔斷後不繫住筒頭，筒就掉在地上，佛陀說：『應該繫住筒頭。』 佛陀在舍衛國。有生病的比丘，用蘇油（酥油）涂身，但不洗，感到瘙癢煩悶。這件事稟告了佛陀，佛陀說：『應該用澡豆（一種清潔用品）洗。』優波離問佛陀：『用什麼東西做澡豆？』佛陀說：『用大豆、小豆、摩沙豆（一種豆類）、豌豆、迦提婆羅草（一種香草）、梨頻陀子（一種植物的種子）來做。』 佛陀在舍衛國。長老舍利弗（Śāriputra）患熱血病，當時的藥師教導說：『用娑摩尼水（一種藥水）洗。』優波離問佛陀：『用什麼東西做娑摩尼？』佛陀說：『除去有毒的樹，取其餘一切樹的花葉來做。』 佛陀在舍衛國。長老畢陵伽婆蹉患眼痛，當時的藥師教導說：『應該用脂灌鼻。』當時比丘用手指滴入鼻中，或者用毳（細毛織物）取
【English Translation】 English version:
At Śrāvastī (舍衛城). At that time, the group-of-six monks would take haritaki fruits (訶梨勒果, a medicinal fruit) and give them to lay followers, and then receive them back and eat them. This matter was reported to the Buddha, and the Buddha said to the monks: 'You should not take haritaki fruits with your own hands and give them to lay followers, and then receive them back and eat them. One who violates this commits a dukkaṭa (突吉羅, a minor offense). All other fruits are also the same.' The Buddha was in Śrāvastī. There was a monk named Nandi. This monk acted like a novice monk who was still learning (凈學沙彌), as previously described. The Buddha was in Śrāvastī. At that time, the elder Piṇḍola-Bhāradvāja (畢陵伽婆蹉) had an eye pain. The physician at that time taught: 'Mix medicine and make it into a pill, burn it on the fire, and inhale the smoke.' Upāli (優波離) asked the Buddha: 'What should be used to make the medicine?' The Buddha said: 'Except for agalloch (青木香, a type of fragrant wood), all other fragrances can be mixed, placed in the fire, and the smoke can be caught by hand and swallowed.' At that time, he could not catch the smoke with his hand. The Buddha said: 'Make a tube.' At that time, the tube was too long and he could not catch the smoke. The Buddha said: 'Do not make it too long.' Then it was made too short and burned his hand. The Buddha said: 'Do not make it too short.' Also, at that time, the pill was in one place and the tube was in another place, and it was difficult to get them. The Buddha said: 'You should keep them in a bag.' When storing them, the tube broke the pill. The Buddha said: 'There should be a partition in the middle.' After the partition was installed, the head of the tube was not tied, and the tube fell to the ground. The Buddha said: 'The head should be tied.' The Buddha was in Śrāvastī. There was a sick monk who applied ghee (蘇油) to his body but did not wash it off, and felt itchy and depressed. This matter was reported to the Buddha, and the Buddha said: 'You should wash with soap beans (澡豆, a type of cleansing product).' Upāli asked the Buddha: 'What should be used to make soap beans?' The Buddha said: 'Use soybeans, small beans, mash beans (摩沙豆, a type of bean), peas, kaṭibala grass (迦提婆羅草, a type of fragrant grass), and ripeṇḍa seeds (梨頻陀子, a type of plant seed) to make them.' The Buddha was in Śrāvastī. The elder Śāriputra (舍利弗) suffered from hot-blood disease. The physician at that time taught: 'Wash with sāmaṇi water (娑摩尼水, a type of medicinal water).' Upāli asked the Buddha: 'What should be used to make sāmaṇi?' The Buddha said: 'Except for poisonous trees, take the flowers and leaves of all other trees to make it.' The Buddha was in Śrāvastī. The elder Piṇḍola-Bhāradvāja suffered from eye pain. The physician at that time taught: 'Nasal irrigation with oil should be done.' At that time, the monks dripped it into the nose with their fingers, or took it with cotton wool (毳).
而渧，渧時不便流入，眼更增痛劇。是事白佛，佛言：「作筒灌。」作筒大，鼻不受；復小作，溢失不中用。是事白佛，佛言：「莫大莫小作，得受一波羅、若一波羅半，欲唾以手承取。」以手承取故便欲吐，佛言：「聽用弊衲承取。」
佛在舍衛國。爾時長老畢陵伽婆蹉患眼痛，時親里遣乘來喚，答言：「佛未聽乘乘。」是事白佛，佛言：「病者聽乘車輿。」爾時佛不聽乘輦，是事白佛，佛言：「聽乘輦。」是比丘乘輦時垂腳，佛言：「應攝腳在板上。」攝腳己身不安，佛言：「聽捉木格。」爾時有少樂比丘，捉木格手痛，佛言：「以物纏木。」坐時日照面，佛言：「應施軒。若一切乘上所須莊嚴物，皆聽作。」
佛在舍衛國。爾時諸比丘，祇桓中處處大便，密跡執金剛神諸非人皆瞋呵責言：「此中應作不凈耶？」佛語諸比丘：「不應處處大便，當在一處作。」一處作已大聚糞，佛言：「除卻。」除卻時諸比丘吐悶，佛言：「掘地作坑。」作坑已坑邊有大便，污比丘腳，佛言：「應施安腳處。」優波離問佛：「用何等物作安腳處？」佛言：「以木石磚作。」大便時露地無障，人見，佛言：「應作障。」時兩相見，佛言：「應施鬲。」施鬲已出入時故相見，佛言：「應別施戶。」時有老比丘，上廁時喜倒
【現代漢語翻譯】 現代漢語譯本：如果眼淚滴落，滴落時不容易流入眼中，眼睛會更加疼痛。這件事稟告佛陀，佛陀說：『用筒來灌注。』做的筒太大，鼻子無法承受；再做小一點，又會溢出，不中用。這件事稟告佛陀，佛陀說：『不要做太大，也不要做太小，能容納一個波羅（容量單位）、或者一個半波羅就可以，想要吐的時候用手接著。』因為用手接著就想吐，佛陀說：『允許用破舊的僧衣接著。』
佛陀在舍衛國。當時長老畢陵伽婆蹉（Piṇḍolabharadvāja）患眼痛，當時親戚派車來接他，他回答說：『佛陀沒有允許生病的人乘坐車輛。』這件事稟告佛陀，佛陀說：『生病的人可以乘坐車輿。』當時佛陀不允許乘坐輦（一種用人拉或抬的車輛），這件事稟告佛陀，佛陀說：『允許乘坐輦。』這位比丘乘坐輦的時候腳垂下來，佛陀說：『應該把腳放在板上。』把腳放上去後身體不舒服，佛陀說：『允許握住木格。』當時有年輕喜歡享樂的比丘，握住木格手痛，佛陀說：『用東西纏繞木格。』坐的時候陽光照到臉上，佛陀說：『應該設定軒（一種有遮擋的座位）。如果一切乘坐的車輛上需要的裝飾物品，都允許製作。』
佛陀在舍衛國。當時各位比丘在祇桓（Jetavana）中到處大小便，密跡金剛神（Guhyapāda Vajra）以及各位非人都嗔怒呵責說：『這裡應該做不凈的事情嗎？』佛陀告訴各位比丘：『不應該到處大小便，應當在一個地方做。』在一個地方做完后堆積了很多糞便，佛陀說：『清除掉。』清除的時候各位比丘感到噁心，佛陀說：『挖地做坑。』挖坑后坑邊有大便，弄髒了比丘的腳，佛陀說：『應該設定安腳的地方。』優波離（Upāli）問佛陀：『用什麼東西做安腳的地方？』佛陀說：『用木頭、石頭、磚頭做。』大小便的時候露天沒有遮擋，被人看見，佛陀說：『應該做遮擋。』有時兩人互相看見，佛陀說：『應該設定隔板。』設定隔板后出入的時候還是互相看見，佛陀說：『應該另外設定門。』當時有年老的比丘，上廁所的時候容易摔倒。
【English Translation】 English version: And if tears drip, and it is not easy for the tears to flow into the eyes when they drip, the eyes will be even more painful. This matter was reported to the Buddha, and the Buddha said, 'Use a tube to irrigate.' If the tube made is too large, the nose cannot bear it; if it is made smaller, it will overflow and be useless. This matter was reported to the Buddha, and the Buddha said, 'Do not make it too big or too small, just enough to hold one pala (a unit of capacity), or one and a half palas. If you want to spit, catch it with your hand.' Because catching it with the hand makes you want to vomit, the Buddha said, 'You are allowed to use old monastic robes to catch it.'
The Buddha was in Śrāvastī (舍衛國). At that time, the elder Piṇḍolabharadvāja (畢陵伽婆蹉) was suffering from eye pain. His relatives sent a carriage to fetch him, and he replied, 'The Buddha has not allowed the sick to ride in vehicles.' This matter was reported to the Buddha, and the Buddha said, 'The sick are allowed to ride in carriages.' At that time, the Buddha did not allow riding in palanquins (輦), and this matter was reported to the Buddha, and the Buddha said, 'You are allowed to ride in palanquins.' When this bhikkhu was riding in the palanquin, his feet were hanging down. The Buddha said, 'You should put your feet on the board.' After putting his feet on the board, he felt uncomfortable. The Buddha said, 'You are allowed to hold onto a wooden frame.' At that time, there was a young bhikkhu who liked to enjoy himself, and his hand hurt from holding the wooden frame. The Buddha said, 'Wrap the wooden frame with something.' When sitting, the sun shone on his face. The Buddha said, 'A canopy (軒) should be provided. If any decorative items are needed on all vehicles, they are all allowed to be made.'
The Buddha was in Śrāvastī (舍衛國). At that time, the bhikkhus were defecating and urinating everywhere in Jetavana (祇桓). The Guhyapāda Vajra (密跡金剛神) and all the non-humans were angry and scolded, saying, 'Should impure things be done here?' The Buddha told the bhikkhus, 'You should not defecate and urinate everywhere, you should do it in one place.' After doing it in one place, a lot of excrement accumulated. The Buddha said, 'Remove it.' When removing it, the bhikkhus felt nauseous. The Buddha said, 'Dig a pit.' After digging the pit, there was excrement on the edge of the pit, which soiled the bhikkhus' feet. The Buddha said, 'A place to rest the feet should be provided.' Upāli (優波離) asked the Buddha, 'What should be used to make a place to rest the feet?' The Buddha said, 'Use wood, stone, or bricks.' When defecating and urinating, there was no cover in the open, and people could see. The Buddha said, 'A screen should be made.' Sometimes two people could see each other. The Buddha said, 'A partition should be provided.' After providing the partition, they could still see each other when entering and exiting. The Buddha said, 'A separate door should be provided.' At that time, there was an old bhikkhu who was prone to falling when going to the toilet.
，欲起時便卻偃，佛言：「應施格令得企。」起時須水洗大便處，佛言：「應畜水器。」又無土洗手，佛言：「應安土。」土或少，佛言：「大器盛。」是時平地著器，或畜生牛馬、獐鹿、獼猴、狗來蹈壞，佛言：「應鑿地安器。」又不覆上，有毒蛇、蛆𧔣、蜈蚣百足，入中嚙比丘，佛言：「應覆上。」又洗手時，地大作泥污腳，佛言：「應作安腳處。」長老優波離問佛：「用何物作安腳處？」佛言：「用木石磚作。」諸比丘洗時露現，佛言：「應施障。」或二三人俱洗相見，佛言：「應施鬲。」又出入時相見，佛言：「應別施戶。」
佛在舍衛國。祇桓中諸比丘處處小便，金剛神諸非人皆瞋呵責：「此中應作不凈耶？」是事白佛，佛言：「不得處處小便，應在一處作。」一處已如渠流，佛言：「應安甕。」甕滿，佛言：「應棄。」棄時比丘吐悶，佛言：「甕下作孔令出。」甕久便臭，佛言：「應蓋上。」比丘卻蓋時小便臭劇，佛言：「蓋上開小孔令臭氣出。」時甕四邊小便流污腳，佛言：「應作安腳處。」優波離問佛：「用何物作？」佛言：「應用木石磚作。」諸比丘小便時露現，佛言：「應施障。」小便時兩相見，佛言：「應施鬲。」施鬲已出入時故相見，佛言：「應施戶。」
佛在舍衛國。爾時有
【現代漢語翻譯】 現代漢語譯本：比丘想要起身時卻又倒下，佛說：『應該設定格令（Geling，一種支撐物）讓他能夠支撐起身。』起身時需要用水清洗大便的地方，佛說：『應該準備水器。』又沒有泥土洗手，佛說：『應該放置泥土。』泥土或者太少，佛說：『用大容器盛放。』當時在平地上放置容器，或者有畜生牛馬、獐鹿、獼猴、狗來踩壞，佛說：『應該在地上挖坑安放容器。』又不覆蓋上面，有毒蛇、蛆蟲、蜈蚣百足，進入其中咬比丘，佛說：『應該覆蓋上面。』又洗手時，地上弄得滿是泥漿，弄髒了腳，佛說：『應該製作安放腳的地方。』長老優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『用什麼東西製作安放腳的地方？』佛說：『用木頭、石頭、磚頭製作。』諸位比丘洗手時暴露身體，佛說：『應該設定遮擋。』或者兩三個人一起洗手互相看見，佛說：『應該設定隔斷。』又出入時互相看見，佛說：『應該分別設定門。』 佛在舍衛國（Shravasti，古印度城市）的祇桓（Jetavana，祇樹給孤獨園的簡稱）中。諸位比丘到處小便，金剛神（Vajra spirit，佛教護法神）以及諸位非人（non-human beings）都嗔怒呵責：『這裡應該做不凈的事情嗎？』這件事稟告了佛，佛說：『不得到處小便，應該在一個地方做。』一個地方已經像水渠一樣流動，佛說：『應該安放甕。』甕滿了，佛說：『應該倒掉。』倒掉時比丘感到噁心，佛說：『在甕下開孔讓水流出。』甕時間長了就發臭，佛說：『應該蓋上蓋子。』比丘打開蓋子時小便的臭味更加嚴重，佛說：『在蓋子上開小孔讓臭氣散發出去。』當時甕的四周小便流淌，弄髒了腳，佛說：『應該製作安放腳的地方。』優波離（Upali）問佛：『用什麼東西製作？』佛說：『應該用木頭、石頭、磚頭製作。』諸位比丘小便時暴露身體，佛說：『應該設定遮擋。』小便時互相看見，佛說：『應該設定隔斷。』設定隔斷後出入時仍然互相看見，佛說：『應該設定門。』 佛在舍衛國（Shravasti，古印度城市）。當時有
【English Translation】 English version: When a Bhikshu (Buddhist monk) wants to get up but falls back down, the Buddha said: 'A Geling (a support) should be provided so that he can support himself to get up.' When getting up, it is necessary to wash the area where excrement was, the Buddha said: 'A water container should be kept.' Also, there is no soil to wash hands, the Buddha said: 'Soil should be placed.' If the soil is too little, the Buddha said: 'Use a large container to hold it.' At that time, the container was placed on the flat ground, or livestock such as cattle, horses, roe deer, deer, macaques, and dogs came and trampled it, the Buddha said: 'A pit should be dug in the ground to place the container.' Also, it is not covered, and there are poisonous snakes, maggots, centipedes, and millipedes that enter and bite the Bhikshus, the Buddha said: 'It should be covered.' Also, when washing hands, the ground becomes muddy and soils the feet, the Buddha said: 'A place to put the feet should be made.' The elder Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'What should be used to make a place to put the feet?' The Buddha said: 'Use wood, stone, or bricks to make it.' The Bhikshus expose their bodies when washing, the Buddha said: 'A screen should be provided.' Or two or three people wash together and see each other, the Buddha said: 'A partition should be provided.' Also, they see each other when entering and exiting, the Buddha said: 'Separate doors should be provided.' The Buddha was in Jetavana (a monastery in Shravasti, ancient India). The Bhikshus urinate everywhere, and the Vajra spirits (Buddhist guardian deities) and non-human beings are angry and scold: 'Should unclean things be done here?' This matter was reported to the Buddha, and the Buddha said: 'One should not urinate everywhere, but should do it in one place.' One place has already become like a flowing ditch, the Buddha said: 'A jar should be placed.' When the jar is full, the Buddha said: 'It should be discarded.' When discarding it, the Bhikshus feel nauseous, the Buddha said: 'Make a hole under the jar to let the water flow out.' The jar becomes smelly after a long time, the Buddha said: 'A lid should be placed on it.' When the Bhikshus open the lid, the smell of urine becomes even worse, the Buddha said: 'Make a small hole in the lid to let the odor escape.' At that time, urine flows around the jar and soils the feet, the Buddha said: 'A place to put the feet should be made.' Upali (Upali) asked the Buddha: 'What should be used to make it?' The Buddha said: 'Wood, stone, or bricks should be used to make it.' The Bhikshus expose their bodies when urinating, the Buddha said: 'A screen should be provided.' They see each other when urinating, the Buddha said: 'A partition should be provided.' After the partition is provided, they still see each other when entering and exiting, the Buddha said: 'A door should be provided.' The Buddha was in Shravasti (an ancient city in India). At that time, there was
人施僧瓦瓨，諸比丘不受，不知何所用？是事白佛，佛言：「應受用，盛水取水浴室中用。」
佛在芻摩國，與大比丘僧說五陰法，所謂色受想行識。爾時佛啑，遍五百比丘一時同聲言：「老壽。」佛語諸比丘：「以汝等言『老壽』故，便得老壽耶？」「不也。世尊！」佛言：「從今不得稱老壽。稱老壽者，得突吉羅。」
佛在舍衛國。諸比丘入舍衛城乞食，時檀越施種種好食：乳、酪、生酥、熟酥、油、蜜、魚、肉脯，諸比丘不取，將無是乞美食耶？是事白佛，佛言：「不乞而得應受。」（初二十法竟。中二十法上）
佛在王舍城。爾時跋提長者，作大僧坊種種莊嚴，不覆上房舍漏。是事白佛，佛言：「應覆。」覆已脊上漏，佛言：「更厚覆。」厚覆已風發，佛言：「應釘撅。」釘撅已撅孔頭漏，佛言：「應施瓫覆。」覆已瓫喜墮地，佛言：「應穿底作孔釘。」釘已水入，佛言：「應釘上安覆釜。」安覆釜已風吹撅動搖作聲，佛言：「應以草葉樹皮纏頭，纏頭已安覆釜。」
佛在舍衛國。爾時比丘畜貴價火浣衣，時諸比丘二、三人共抖擻，抖擻時衣褰縮不正，佛言：「應細杖打塵土。」打時土入長條中，佛言：「更以小杖打。」打時土入短條中，佛言：「更以小杖打。」
佛在舍衛
【現代漢語翻譯】 現代漢語譯本：有人佈施瓦瓨（wǎ hóng，瓦罐），眾比丘不接受，不知道有什麼用。這件事稟告佛陀，佛說：『應該接受使用，用來盛水或在浴室中取水使用。』
佛陀在芻摩國（Chú mó guó），與大比丘僧眾宣說五陰法，也就是色、受、想、行、識。當時佛陀打噴嚏，所有五百比丘同時同聲說：『老壽（lǎo shòu，祝願長壽）。』佛陀對比丘們說：『因為你們說「老壽」，就能得到長壽嗎？』『不能，世尊！』佛陀說：『從今以後不得稱「老壽」。稱「老壽」者，犯突吉羅（dū jí luó，一種輕罪）。』
佛陀在舍衛國（Shè wèi guó）。眾比丘進入舍衛城乞食，當時施主佈施種種美味食物：乳、酪、生酥、熟酥、油、蜜、魚、肉脯，眾比丘不接受，心想難道這是乞求美食嗎？這件事稟告佛陀，佛說：『不乞求而得到的應該接受。』（最初二十法完畢。中間二十法之上）
佛陀在王舍城（Wáng shě chéng）。當時跋提（Bá tí）長者，建造大型僧房，種種莊嚴，卻沒有覆蓋上房屋頂，導致漏雨。這件事稟告佛陀，佛說：『應該覆蓋。』覆蓋后屋脊上漏雨，佛說：『再加厚覆蓋。』加厚覆蓋后被風吹開，佛說：『應該釘木橛（mù jué）。』釘木橛后木橛孔頭漏雨，佛說：『應該用瓦盆覆蓋。』覆蓋后瓦盆容易掉落，佛說：『應該在盆底鉆孔釘住。』釘住后水滲入，佛說：『應該在釘子上安放倒扣的釜（fǔ，鍋）。』安放倒扣的釜后被風吹得木橛搖動發出聲音，佛說：『應該用草葉或樹皮纏繞木橛頭，纏繞后安放倒扣的釜。』
佛陀在舍衛國。當時比丘擁有昂貴的火浣衣（huǒ huàn yī，一種用石棉製成的布）。當時眾比丘二、三人一起抖擻，抖擻時衣服捲曲不正，佛說：『應該用細杖敲打灰塵。』敲打時灰塵進入長條紋路中，佛說：『再用小杖敲打。』敲打時灰塵進入短條紋路中，佛說：『再用小杖敲打。』
佛陀在舍衛國。
【English Translation】 English version: Someone donated tile pots (wǎ hóng, tile pots), but the bhikkhus (bǐ qiū, monks) did not accept them, not knowing what they were for. This matter was reported to the Buddha, who said, 'They should be accepted and used for holding water or for taking water in the bathroom.'
The Buddha was in Chuma (Chú mó guó), speaking to the great assembly of bhikkhus about the five skandhas (wǔ yīn, five aggregates), namely, form (sè), feeling (shòu), perception (xiǎng), mental formations (xíng), and consciousness (shí). At that time, the Buddha sneezed, and all five hundred bhikkhus simultaneously said, 'Live long (lǎo shòu, wishing longevity).' The Buddha said to the bhikkhus, 'Because you say 'Live long,' will you then obtain long life?' 'No, Venerable One!' The Buddha said, 'From now on, you are not allowed to say 'Live long.' One who says 'Live long' commits a dukkata (dū jí luó, a minor offense).'
The Buddha was in Shravasti (Shè wèi guó). The bhikkhus entered the city of Shravasti to beg for food. At that time, donors offered various delicious foods: milk, cheese, ghee, cooked ghee, oil, honey, fish, and dried meat. The bhikkhus did not accept them, wondering if this was begging for delicious food. This matter was reported to the Buddha, who said, 'What is obtained without begging should be accepted.' (The first twenty rules are completed. The upper part of the middle twenty rules)
The Buddha was in Rajagriha (Wáng shě chéng). At that time, the elder Bhadra (Bá tí) built a large monastery with various decorations, but did not cover the upper rooms, causing leaks. This matter was reported to the Buddha, who said, 'It should be covered.' After covering, the ridge leaked, and the Buddha said, 'Cover it more thickly.' After covering it thickly, the wind blew it away, and the Buddha said, 'It should be nailed with pegs (mù jué).' After nailing with pegs, the peg holes leaked, and the Buddha said, 'Tile pots should be used to cover them.' After covering, the tile pots easily fell to the ground, and the Buddha said, 'Holes should be drilled in the bottom and nailed.' After nailing, water seeped in, and the Buddha said, 'An overturned pot (fǔ, cooking pot) should be placed on top of the nails.' After placing the overturned pot, the wind blew the pegs, causing them to shake and make noise, and the Buddha said, 'The heads should be wrapped with grass leaves or tree bark, and then the overturned pot should be placed.'
The Buddha was in Shravasti. At that time, the bhikkhus possessed expensive asbestos robes (huǒ huàn yī, a cloth made of asbestos). At that time, two or three bhikkhus together shook the robes, and when shaking, the robes became uneven and wrinkled. The Buddha said, 'Fine sticks should be used to beat out the dust.' When beating, the dust entered the long stripes, and the Buddha said, 'Use smaller sticks to beat it again.' When beating, the dust entered the short stripes, and the Buddha said, 'Use smaller sticks to beat it again.'
The Buddha was in Shravasti.
國。爾時比丘新成染衣，以掃彗掃卻染滓，是衣色壞衣上成道。是事白佛，佛言：「應以新手巾卻滓。」
佛在王舍城。爾時跋提長者作僧坊，極廣大種種莊嚴，多人來看。無地覆故，多塵土出坌僧坊內。諸比丘心念：「若佛聽地覆者善。」是事白佛，佛言：「應安地覆。」
佛在舍衛國。諸比丘無㨶藥物，是事白佛，佛言：「應石上磨。」
佛在王舍城。爾時瓶沙王，于竹園中起五百僧坊，有成者有未成者。時王命終，王阿阇世到竹園中看，見是房舍即問：「此為誰作？」比丘答言：「大王！是父王所作。有成者、有未成者，王便命終。」王問比丘：「何不成竟？」答言：「無直。」王言：「我當與直。」時房舍成竟，無隥道故，無人在上住。王問諸比丘：「是房中有人不？」答言：「無。」「何以故？」答言：「以無隥道故。」王言：「我當作。」比丘答言：「佛未聽作。」是事白佛，佛言：「聽作。」時長老優波離問佛：「用何物作隥道？」佛言：「用木石磚作。」
佛住王舍城。時僧坊極大，一切時多有客比丘來。初夜中夜后夜來者，有持大床去、有持繩床去者、有持大褥去者、有持座褥去者，夜即彼間宿，明日棄去。爾時陀驃摩羅子知僧臥具，後日處處持床褥來時極苦，作是念：
【現代漢語翻譯】 現代漢語譯本：佛陀在某國。當時，一位新受戒的比丘正在染衣，他用掃帚掃去染色的殘渣，導致衣服的顏色損壞，無法用來修行。他將此事稟告佛陀，佛陀說：『應該用新的手巾擦拭殘渣。』 佛陀在王舍城。當時，跋提（Bhadrika）長者建造僧院，極其寬廣，各種裝飾華麗，吸引了很多人前來觀看。因為沒有鋪設地面，所以很多塵土飛揚到僧院內。比丘們心想：『如果佛陀允許鋪設地面就好了。』他們將此事稟告佛陀，佛陀說：『應該鋪設地面。』 佛陀在舍衛國。比丘們缺少研磨藥物的器具，他們將此事稟告佛陀，佛陀說：『應該用石頭來研磨。』 佛陀在王舍城。當時，頻婆娑羅（Bimbisara）王在竹林中建造了五百座僧院，有些已經建成，有些尚未建成。後來，頻婆娑羅王去世，阿阇世（Ajatasattu）王來到竹林中視察，看到這些房舍就問：『這是誰建造的？』比丘回答說：『大王！這是先王（您的父王）建造的。有些已經建成，有些尚未建成，先王就去世了。』阿阇世王問比丘：『為什麼沒有全部建成？』比丘回答說：『因為缺少資金。』阿阇世王說：『我來提供資金。』於是房舍全部建成，但因為沒有臺階，所以沒有人住在上面。阿阇世王問比丘們：『這些房舍里有人住嗎？』比丘回答說：『沒有。』『為什麼？』比丘回答說：『因為沒有臺階。』阿阇世王說：『我來建造臺階。』比丘回答說：『佛陀沒有允許建造臺階。』他們將此事稟告佛陀，佛陀說：『允許建造。』當時，長老優波離（Upali）問佛陀：『用什麼材料建造臺階？』佛陀說：『用木頭、石頭或磚頭建造。』 佛陀住在王舍城。當時，僧院非常大，經常有很多客比丘前來。有些比丘在初夜、中夜或后夜到達，他們有的拿走大床，有的拿走繩床，有的拿走大褥子，有的拿走坐墊，晚上就在那裡睡覺，第二天就丟棄了。當時，陀驃摩羅子（Dabba Mallaputta）負責管理僧眾的臥具，他每天都非常辛苦地搬運床和褥子，於是他想：
【English Translation】 English version: The Buddha was in a certain country. At that time, a newly ordained Bhikkhu was dyeing his robes. He used a broom to sweep away the dyeing residue, which damaged the color of the robe, making it unsuitable for practice. He reported this matter to the Buddha, who said, 'You should wipe away the residue with a new hand towel.' The Buddha was in Rajagriha (Wangshecheng). At that time, the Elder Bhadrika (Batichangzhe) was building a monastery, which was extremely vast and decorated in various ways, attracting many people to come and see it. Because there was no flooring, a lot of dust was stirred up inside the monastery. The Bhikkhus thought, 'It would be good if the Buddha allowed flooring to be laid.' They reported this matter to the Buddha, who said, 'Flooring should be laid.' The Buddha was in Shravasti (Sheweiguo). The Bhikkhus lacked tools for grinding medicine. They reported this matter to the Buddha, who said, 'You should grind it on a stone.' The Buddha was in Rajagriha (Wangshecheng). At that time, King Bimbisara (Pingsha Wang) was building five hundred monasteries in the Bamboo Grove (Zhulin), some of which were completed and some of which were not. Later, King Bimbisara (Pingsha Wang) passed away, and King Ajatasattu (A sheshi wang) came to inspect the Bamboo Grove (Zhulin). Seeing these buildings, he asked, 'Who built these?' The Bhikkhus replied, 'Your Majesty! These were built by the late king (your father). Some are completed, and some are not, and the late king passed away.' King Ajatasattu (A sheshi wang) asked the Bhikkhus, 'Why were they not all completed?' The Bhikkhus replied, 'Because of a lack of funds.' King Ajatasattu (A sheshi wang) said, 'I will provide the funds.' So the buildings were all completed, but because there were no stairs, no one lived in them. King Ajatasattu (A sheshi wang) asked the Bhikkhus, 'Are there people living in these buildings?' The Bhikkhus replied, 'No.' 'Why?' The Bhikkhus replied, 'Because there are no stairs.' King Ajatasattu (A sheshi wang) said, 'I will build stairs.' The Bhikkhus replied, 'The Buddha has not allowed the building of stairs.' They reported this matter to the Buddha, who said, 'It is allowed to build them.' At that time, the Elder Upali (Youpoli) asked the Buddha, 'What materials should be used to build the stairs?' The Buddha said, 'Use wood, stone, or brick.' The Buddha was staying in Rajagriha (Wangshecheng). At that time, the monastery was very large, and many guest Bhikkhus came at all times. Some Bhikkhus arrived in the early night, middle night, or late night. Some took away large beds, some took away rope beds, some took away large mattresses, and some took away seat cushions. They slept there for the night and discarded them the next day. At that time, Dabba Mallaputta (Tuopiamo luozi), who was in charge of the Sangha's bedding, was very tired of carrying beds and mattresses everywhere every day, so he thought:
「佛聽以針綴床褥者善。」是事白佛，佛言：「聽綴，綴時床褥中央不綴。」持床東西時，毳並聚一處，即作是念：「佛聽我綴中央者善。」是事白佛，佛言：「聽以針綴。」長老優波離問佛：「用何物作針？」佛言：「以鐵作、銅作、木作。」
佛在舍衛國。爾時長老舍利弗熱血病，藥師教言：「燒石著乳中飲。」答言：「佛未聽燒石著乳中飲。」是事白佛，佛言：「聽燒石著乳中飲。」燒石時諸比丘或以草木葉、若破瓦捻著乳中，灰土污乳。是事白佛，佛言：「從今聽以銅鐵作支安鎖，以石著中燒，舉鎖抖擻，去灰著乳中。」
佛在舍衛國。有人持火爐施長老須菩提，須菩提言：「佛未聽受。」是事白佛，佛言：「得受。」時然薪火焦墮地，比丘以手舉燒手，佛言：「聽作抄火物。」
佛在舍衛國。爾時長老舍利弗風病，藥師教言：「以暖水洗。」答言：「佛未聽暖水洗。」是事白佛，佛言：「聽暖水洗。」洗時或用缽、揵镃暖水，水少不足。是事白佛，佛言：「聽釜中暖。」諸比丘盛滿釜水著露地，四邊著薪然時釜破。是事白佛，佛言：「應施三碣。」時碣上安釜下然火，薪難然。是事白佛，佛言：「應以斧破薪然。」
佛在阿羅毗國。時寺門楣破，佛見已知而故問阿難：「是寺門楣
【現代漢語翻譯】 現代漢語譯本：佛陀聽聞用針縫綴床褥是善事。此事稟告佛陀，佛陀說：『允許縫綴，縫綴時床褥中央不要縫綴。』搬動床的東西時，毛絮都聚到一處，就想：『佛陀聽許我縫綴中央是善事。』此事稟告佛陀，佛陀說：『允許用針縫綴。』長老優波離問佛陀：『用什麼材料製作針？』佛陀說：『可以用鐵製作、銅製作、木製作。』 佛陀在舍衛國。當時長老舍利弗（Sariputta）得了熱血病，藥師教導說：『燒石頭放在牛奶中飲用。』回答說：『佛陀沒有允許燒石頭放在牛奶中飲用。』此事稟告佛陀，佛陀說：『允許燒石頭放在牛奶中飲用。』燒石頭時，眾比丘或者用草木葉、或者用破瓦片捻著放在牛奶中，灰土污染了牛奶。此事稟告佛陀，佛陀說：『從今以後允許用銅鐵製作支架安放鎖，把石頭放在中間燒，舉起鎖抖動，去掉灰塵放在牛奶中。』 佛陀在舍衛國。有人拿著火爐供養長老須菩提（Subhuti），須菩提說：『佛陀沒有允許接受。』此事稟告佛陀，佛陀說：『可以接受。』當時燃燒的柴火掉在地上，比丘用手去拿，燒傷了手，佛陀說：『允許製作抄火的工具。』 佛陀在舍衛國。當時長老舍利弗（Sariputta）得了風病，藥師教導說：『用暖水洗。』回答說：『佛陀沒有允許用暖水洗。』此事稟告佛陀，佛陀說：『允許用暖水洗。』洗的時候或者用缽、揵镃（一種金屬容器）暖水，水少不夠用。此事稟告佛陀，佛陀說：『允許在釜中暖水。』眾比丘盛滿釜水放在露天的地方，四邊放柴燃燒時釜破裂。此事稟告佛陀，佛陀說：『應該設定三個石墩。』當時在石墩上安放釜，下面點火，柴很難燃燒。此事稟告佛陀，佛陀說：『應該用斧頭劈柴燃燒。』 佛陀在阿羅毗國（Alavi）。當時寺廟的門楣破損，佛陀看見了已經知道，卻故意問阿難（Ananda）：『這個寺廟的門楣…』
【English Translation】 English version: The Buddha heard that mending bedding with needles was a good thing. This matter was reported to the Buddha, and the Buddha said, 'It is permitted to mend, but do not mend the center of the bedding when mending.' When moving the bedding east and west, the fluff would gather in one place, and they would think, 'The Buddha permits me to mend the center, which is a good thing.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to mend with needles.' The elder Upali (Upali) asked the Buddha, 'What materials should be used to make needles?' The Buddha said, 'They can be made of iron, copper, or wood.' The Buddha was in Sravasti (Savatthi). At that time, the elder Sariputta (Sariputta) had a hot-blood disease, and the pharmacist taught him, 'Burn stones and drink them in milk.' He replied, 'The Buddha has not permitted burning stones and drinking them in milk.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to burn stones and drink them in milk.' When burning stones, the monks would either use grass and leaves or broken tiles to twist and put them in the milk, and the ash and dirt would contaminate the milk. This matter was reported to the Buddha, and the Buddha said, 'From now on, it is permitted to make a support with a lock of copper and iron, put the stone in the middle to burn, lift the lock and shake it, remove the ash and put it in the milk.' The Buddha was in Sravasti (Savatthi). Someone brought a stove to offer to the elder Subhuti (Subhuti), and Subhuti said, 'The Buddha has not permitted to receive it.' This matter was reported to the Buddha, and the Buddha said, 'It can be received.' At that time, the burning firewood fell to the ground, and the monks used their hands to pick it up, burning their hands. The Buddha said, 'It is permitted to make a tool for picking up fire.' The Buddha was in Sravasti (Savatthi). At that time, the elder Sariputta (Sariputta) had a wind disease, and the pharmacist taught him, 'Wash with warm water.' He replied, 'The Buddha has not permitted washing with warm water.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to wash with warm water.' When washing, they would either use a bowl or a 'khandha' (a metal container) to warm the water, but the water was too little. This matter was reported to the Buddha, and the Buddha said, 'It is permitted to warm water in a cauldron.' The monks filled the cauldron with water and placed it in an open area, and when they put firewood around it to burn, the cauldron broke. This matter was reported to the Buddha, and the Buddha said, 'Three stone piers should be set up.' At that time, the cauldron was placed on the stone piers, and the fire was lit underneath, but the firewood was difficult to burn. This matter was reported to the Buddha, and the Buddha said, 'The firewood should be split with an axe to burn.' The Buddha was in Alavi (Alavi). At that time, the lintel of the temple gate was broken. The Buddha saw it and already knew, but deliberately asked Ananda (Ananda), 'The lintel of this temple gate...'
何以破耶？」答言：「木師忙懅不得作。」佛語阿難：「求木作具來。」阿難受佛教，求木取作具來與佛。佛取以自手治塔門楣，治已語諸比丘：「從今聽一切木作具應畜，隨比丘能治者治。」
佛在阿羅毗國。時覆僧坊，比丘在地立授草不及，佛言：「應施橙。」施橙已故不及，佛言：「應施梯。」施梯已不遍，佛言：「應施棚。」施棚已不知云何施？佛言：「栿上應釘橛，以繩系橛隨意移棚。」
佛在舍衛國。有比丘患男根腫，膿血污衣。是事白佛，佛言：「應以物纏裹。」
佛在舍衛國。有比丘病，看病人歲小，立抱病比丘，久立迷悶躄地垂死。是事白佛，佛言：「年少看病比丘得共病人坐，病人憐愍故。」
佛在舍衛國。諸比丘著新染色衣，入舍衛城乞食值雨。時比丘襞衣著一處濕故色異。是事白佛，佛言：「應曬，曬時敷地曬。」曬已土著，佛言：「應以牛屎塗地曬。」應已衣不時干，佛言：「繩上曬。」故不時干，佛言：「應施曲橛。」施曲橛已故不時干，佛言：「應床上曬。」曬已故不時干，佛言：「應施架。」施架時妨行處，佛言：「應並一處。」並一處已近壁土污，佛言：「應離壁。」離壁已故不時干，佛言：「應高懸曬。」
佛在阿羅毗國。時諸比丘辦浴具，有
【現代漢語翻譯】 現代漢語譯本： 『如何破除這種情況呢？』回答說：『木匠忙碌恐懼，無法制作。』佛告訴阿難：『去取木工工具來。』阿難接受佛的教導，取來木工工具交給佛。佛親自用手修理塔的門楣，修好后告訴各位比丘：『從今以後，允許擁有一切木工工具，隨比丘能修理者自行修理。』
佛在阿羅毗國（Alavi）。當時要覆蓋僧房，比丘站在地上遞草不夠高，佛說：『應該用橙子墊高。』用橙子墊高后仍然不夠高，佛說：『應該用梯子。』用梯子仍然不能遍及，佛說：『應該搭棚子。』搭好棚子后不知道如何移動，佛說：『應該在屋樑上釘木橛，用繩子繫住木橛，隨意移動棚子。』
佛在舍衛國（Savatthi）。有比丘患有男根腫脹，膿血污染了衣服。這件事稟告了佛，佛說：『應該用東西纏裹。』
佛在舍衛國。有比丘生病，照顧他的比丘年紀小，站著抱著生病的比丘，站久了感到迷悶，跌倒在地，瀕臨死亡。這件事稟告了佛，佛說：『年輕的照顧病人的比丘可以和病人一起坐，因為病人會憐憫他。』
佛在舍衛國。各位比丘穿著新染色的衣服，進入舍衛城乞食時遇到下雨。當時比丘把衣服疊放在一處，因為潮濕導致顏色不均勻。這件事稟告了佛，佛說：『應該晾曬，晾曬時鋪在地上曬。』晾曬后沾上了泥土，佛說：『應該用牛糞塗地后晾曬。』晾曬后衣服不能及時乾燥，佛說：『在繩子上晾曬。』仍然不能及時乾燥，佛說：『應該用彎曲的木橛。』用了彎曲的木橛仍然不能及時乾燥，佛說：『應該在床上晾曬。』晾曬后仍然不能及時乾燥，佛說：『應該用架子。』使用架子時妨礙了行走的地方，佛說：『應該並放在一處。』並放在一處后靠近墻壁沾染了泥土，佛說：『應該離開墻壁。』離開墻壁后仍然不能及時乾燥，佛說：『應該高高懸掛晾曬。』
佛在阿羅毗國。當時各位比丘準備沐浴用具，有
【English Translation】 English version: 'How can this be overcome?' The answer was: 'The carpenter is busy and fearful, unable to make it.' The Buddha said to Ananda (name of a disciple): 'Go and get woodworking tools.' Ananda, receiving the Buddha's instruction, brought woodworking tools to the Buddha. The Buddha personally repaired the lintel of the stupa gate with his own hands. After repairing it, he said to the bhikkhus (Buddhist monks): 'From now on, all woodworking tools are allowed to be kept, and bhikkhus who are able to repair them may do so themselves.'
The Buddha was in Alavi (name of a city). At that time, they were covering the Sangha (Buddhist monastic order) residence, and the bhikkhus standing on the ground to hand up grass were not high enough. The Buddha said: 'You should use oranges to elevate it.' After using oranges to elevate it, it was still not high enough. The Buddha said: 'You should use a ladder.' Using a ladder still did not cover everything. The Buddha said: 'You should build a shed.' After building the shed, they did not know how to move it. The Buddha said: 'You should nail pegs onto the rafters, tie the pegs with rope, and move the shed as you wish.'
The Buddha was in Savatthi (name of a city). There was a bhikkhu suffering from swelling of the male organ, and pus and blood stained his clothes. This matter was reported to the Buddha, and the Buddha said: 'It should be wrapped with something.'
The Buddha was in Savatthi. There was a bhikkhu who was sick, and the bhikkhu who was taking care of him was young. He stood holding the sick bhikkhu, and after standing for a long time, he felt dizzy, fell to the ground, and was on the verge of death. This matter was reported to the Buddha, and the Buddha said: 'The young bhikkhu taking care of the sick bhikkhu may sit with the sick bhikkhu, because the sick bhikkhu will have compassion for him.'
The Buddha was in Savatthi. The bhikkhus were wearing newly dyed clothes and went into Savatthi to beg for food when it rained. At that time, the bhikkhus folded their clothes in one place, and because of the dampness, the colors became uneven. This matter was reported to the Buddha, and the Buddha said: 'They should be dried in the sun, and when drying, they should be spread on the ground.' After drying, they became soiled with dirt. The Buddha said: 'The ground should be smeared with cow dung before drying.' After drying, the clothes did not dry quickly. The Buddha said: 'Dry them on a rope.' They still did not dry quickly. The Buddha said: 'You should use curved pegs.' After using curved pegs, they still did not dry quickly. The Buddha said: 'Dry them on a bed.' After drying, they still did not dry quickly. The Buddha said: 'You should use a frame.' When using a frame, it obstructed the walking area. The Buddha said: 'They should be placed together in one place.' After placing them together in one place, they were close to the wall and became soiled with dirt. The Buddha said: 'They should be moved away from the wall.' After moving them away from the wall, they still did not dry quickly. The Buddha said: 'They should be hung high to dry.'
The Buddha was in Alavi. At that time, the bhikkhus were preparing bathing equipment, and there was
比丘浴時脫衣著空地入浴室洗，有毒蛇、蛆𧔣、百足入衣中，比丘著衣時為蟲所螫，佛言：「施衣架安衣已入浴室洗。」
佛在舍衛國。爾時末利夫人入祇桓聽法，諸比丘闇中說法。末利夫人語諸比丘：「何不然燈？」答言：「無燈。」夫人言：「我與燈。」答言：「佛未聽我等然燈。」是事白佛，佛言：「聽。」
佛在舍衛國。時末利夫人施僧高座，諸比丘言：「佛未聽我等受。」是事白佛，佛言：「聽受。」末利夫人心念：「佛聽我畫此高座者善。」佛言：「除男女交會像，餘者聽畫。」
佛在舍衛城。爾時六群比丘嚼長楊枝，時諸居士見已呵責言：「諸沙門釋子自言：『善好有德。』云何嚼長楊枝？」有比丘少欲知足行頭陀，聞是事心不喜，是事白佛。佛以是事集比丘僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛種種呵責六群比丘：「云何名比丘，嚼長楊枝？」佛言：「從今不得嚼長楊枝。犯者，突吉羅。」時諸比丘嚼短楊枝，佛是處經行，諸比丘遙見佛來，恭敬故即咽是楊枝，塞嚥不下垂死，是事白佛。佛以是事集比丘僧，語諸比丘：「從今聽用三種楊枝：上、中、下。上者長十二指、下者長六指，此二中間名中。」
佛在舍衛國。時有比丘度兒作共行弟
【現代漢語翻譯】 現代漢語譯本 有位比丘在洗澡時，脫下衣服放在空地上，然後進入浴室清洗。這時，有毒蛇、蛆蟲、蜈蚣等爬進了他的衣服里。當比丘穿衣服時，被這些蟲子叮咬。佛陀說：『以後要設定衣架，把衣服放好后再進入浴室清洗。』
佛陀在舍衛國（Śrāvastī，古印度城市）時，末利夫人（Mallikā，拘薩羅國國王波斯匿王的妻子）來到祇桓精舍（Jetavana，佛陀在舍衛城說法時居住的精舍）聽法。當時，眾比丘在黑暗中說法。末利夫人問眾比丘：『為什麼不點燈呢？』比丘們回答說：『沒有燈。』夫人說：『我來供養燈。』比丘們回答說：『佛陀沒有允許我們點燈。』這件事稟告了佛陀，佛陀說：『允許。』
佛陀在舍衛國時，末利夫人供養僧眾高座。眾比丘說：『佛陀沒有允許我們接受。』這件事稟告了佛陀，佛陀說：『允許接受。』末利夫人心想：『如果佛陀允許我在這高座上繪畫就好了。』佛陀說：『除了男女交合的影象，其餘的都可以畫。』
佛陀在舍衛城（Śrāvastī，古印度城市）時，六群比丘（Chabbaggiya，行為不端的比丘團伙）嚼長長的楊枝（dantakāṣṭha，一種清潔牙齒的樹枝）。當時的居士們看到后，呵斥他們說：『這些沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）自稱：『善良美好有德行。』怎麼能嚼長長的楊枝呢？』有少欲知足、奉行頭陀行（dhūtaṅga，一種苦行）的比丘，聽到這件事後心中不悅，便將此事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了。世尊（Bhagavat，佛陀的稱號）！』佛陀種種呵責六群比丘：『怎麼能稱為比丘，卻嚼長長的楊枝呢？』佛陀說：『從今以後不得嚼長長的楊枝。違犯者，犯突吉羅（dukkata，一種輕罪）。』當時，眾比丘嚼短的楊枝，佛陀正在那裡經行（caṅkrama，一種行走禪修的方式），眾比丘遠遠地看見佛陀走來，因為恭敬的緣故，立即吞嚥楊枝，卻堵塞了喉嚨，無法下嚥，垂死掙扎。這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴眾比丘：『從今以後允許使用三種楊枝：上等、中等、下等。上等的長度為十二指、下等的長度為六指，這二者中間的長度稱為中等。』
佛陀在舍衛國時，有位比丘度了他的兒子出家，作為一起修行的弟弟。
【English Translation】 English version A bhikkhu, while bathing, took off his clothes and left them on the bare ground before entering the bathroom to wash. Then, poisonous snakes, maggots, centipedes, etc., crawled into his clothes. When the bhikkhu put on his clothes, he was stung by these insects. The Buddha said, 'From now on, set up clothes racks and put your clothes on them before entering the bathroom to wash.'
When the Buddha was in Śrāvastī (an ancient Indian city), Mallikā (the wife of King Pasenadi of Kosala) came to Jetavana (the monastery where the Buddha resided while teaching in Śrāvastī) to listen to the Dharma. At that time, the bhikkhus were teaching in the dark. Queen Mallikā asked the bhikkhus, 'Why don't you light a lamp?' The bhikkhus replied, 'There is no lamp.' The queen said, 'I will offer a lamp.' The bhikkhus replied, 'The Buddha has not allowed us to light a lamp.' This matter was reported to the Buddha, and the Buddha said, 'Allowed.'
When the Buddha was in Śrāvastī, Queen Mallikā offered high seats to the Sangha. The bhikkhus said, 'The Buddha has not allowed us to accept them.' This matter was reported to the Buddha, and the Buddha said, 'Allowed to accept.' Queen Mallikā thought, 'It would be good if the Buddha allowed me to paint on these high seats.' The Buddha said, 'Except for images of sexual intercourse between men and women, the rest can be painted.'
When the Buddha was in Śrāvastī (an ancient Indian city), the group-of-six bhikkhus (Chabbaggiya, a group of misbehaving bhikkhus) chewed on long tooth-cleaning twigs (dantakāṣṭha, a type of twig used for cleaning teeth). When the laypeople saw this, they scolded them, saying, 'These Śākyaputras (disciples of Śākyamuni Buddha) claim to be 'good, virtuous, and virtuous.' How can they chew on long tooth-cleaning twigs?' A bhikkhu who was content with little and practiced asceticism (dhūtaṅga, a type of ascetic practice), upon hearing this, was displeased and reported the matter to the Buddha. The Buddha, because of this matter, gathered the Sangha of bhikkhus, and, knowing the situation, deliberately asked the group-of-six bhikkhus, 'Did you really do this?' They replied, 'Indeed, we did. World Honored One (Bhagavat, a title of the Buddha)!' The Buddha scolded the group-of-six bhikkhus in various ways, 'How can you be called bhikkhus and chew on long tooth-cleaning twigs?' The Buddha said, 'From now on, you must not chew on long tooth-cleaning twigs. Whoever violates this commits a dukkata (a minor offense).' At that time, the bhikkhus were chewing on short tooth-cleaning twigs. The Buddha was walking there, and the bhikkhus saw the Buddha coming from afar. Out of respect, they immediately swallowed the tooth-cleaning twigs, but they blocked their throats and could not swallow them, and they were struggling to death. This matter was reported to the Buddha. The Buddha, because of this matter, gathered the Sangha of bhikkhus and told the bhikkhus, 'From now on, you are allowed to use three types of tooth-cleaning twigs: superior, medium, and inferior. The superior one is twelve fingers in length, the inferior one is six fingers in length, and the length in between these two is called medium.'
When the Buddha was in Śrāvastī, a bhikkhu ordained his son as a novice to be a fellow practitioner.
子，弟子不如法，余比丘言：「此弟子不如法，何不驅去？」答言：「此是我子弟子，云何驅去？」比丘不知云何？是事白佛，佛言：「若兒、若弟子不如法者，應驅去。」
佛在舍衛國。爾時沙彌羅睺羅，違逆師迦留陀夷，時迦留陀夷驅出寺。時沙彌羅睺羅，在祇桓門外啼泣。佛從外來入祇桓，時見羅睺羅啼泣，佛知故問：「何故啼耶？」羅睺羅向佛廣說是事，佛語諸比丘：「從今不得驅沙彌出僧伽藍，應驅出房舍。」
佛在舍衛國。時諸比丘唾凈地，地發壞。是事白佛，佛言：「從今不得唾凈地。犯者，突吉羅。」時諸比丘不知唾何處？是事白佛，佛言：「應以手承唾。」承唾時心中吐悶，佛言：「應畜唾器。」時唾器滿，佛言：「應棄。」棄時復欲吐，佛言：「唾器中著灰、著沙、著焦物令消唾。」
佛在王舍城，時長老迦葉從耆阇崛山出，上下時日炙，面污入眼，眼痛。是事白佛，佛言：「聽畜手巾拭。」
佛在舍衛國。長老跋提行頭陀，入浴室洗時不聽他人揩摩，作是念：「若佛聽我編繩自揩身者善。」是事白佛，佛言：「聽用編繩。」長老優波離問佛：「以何物作？」佛言：「以毳、芻摩、劫貝、文阇草、麻婆娑草。」舍利弗病患脊痛，作是念：「佛聽我著禪帶坐者善。」是事
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果弟子不如法，其他比丘說：『這個弟子不如法，為什麼不趕走他？』回答說：『這是我的兒子弟子，怎麼能趕走呢？』比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果是兒子或弟子不如法，應該趕走。』
佛陀在舍衛國。當時沙彌（Śrāmaṇera，佛教出家男子）羅睺羅（Rāhula，佛陀的兒子）違逆他的老師迦留陀夷（Kāludāyin，佛陀的弟子），迦留陀夷就把他趕出寺廟。當時沙彌羅睺羅在祇桓（Jetavana，祇樹給孤獨園）門外啼哭。佛陀從外面進入祇桓，看見羅睺羅在啼哭，佛陀明知故問：『為什麼啼哭呢？』羅睺羅向佛陀詳細地說了這件事，佛陀告訴眾比丘：『從今以後不得驅趕沙彌出僧伽藍（Saṃghārāma，僧院），應該驅趕出房舍。』
佛陀在舍衛國。當時眾比丘往乾淨的地上吐痰，地面被弄髒了。這件事稟告佛陀，佛陀說：『從今以後不得往乾淨的地上吐痰。違犯者，犯突吉羅（Duṣkṛta，一種輕罪）。』當時眾比丘不知道該往哪裡吐痰？這件事稟告佛陀，佛陀說：『應該用手承接唾液。』承接唾液時心中感到噁心，佛陀說：『應該備置唾器。』當時唾器滿了，佛陀說：『應該倒掉。』倒掉時又想吐，佛陀說：『唾器中放入灰、沙、燒焦的東西，用來消除唾液。』
佛陀在王舍城（Rājagṛha，古印度城市），當時長老（Thera，資深比丘）迦葉（Kāśyapa，佛陀的弟子）從耆阇崛山（Gṛdhrakūṭa，靈鷲山）下來，上下山時被太陽曬，臉上沾染污垢進入眼睛，眼睛疼痛。這件事稟告佛陀，佛陀說：『允許使用手巾擦拭。』
佛陀在舍衛國。長老跋提（Bhaddiya，佛陀的弟子）修頭陀行（Dhūta，苦行），進入浴室洗澡時不讓別人擦拭身體，心想：『如果佛陀允許我用繩子編織的工具自己擦拭身體就好了。』這件事稟告佛陀，佛陀說：『允許使用編織的繩子。』長老優波離（Upāli，佛陀的弟子）問佛陀：『用什麼材料製作？』佛陀說：『用細羊毛（毳，Kambala）、芻摩（Kṣauma，亞麻）、劫貝（Karpāsa，棉花）、文阇草（Muñja，一種草）、麻婆娑草（麻婆娑草，Ma婆娑草）。』舍利弗（Śāriputra，佛陀的弟子）患病，脊椎疼痛，心想：『佛陀允許我用禪帶坐著就好了。』這件事
【English Translation】 English version: The Buddha said: 'If a disciple is not in accordance with the Dharma, and other Bhikshus (monks) say: 'This disciple is not in accordance with the Dharma, why not expel him?' And the response is: 'This is my son disciple, how can I expel him?' The Bhikshus do not know what to do, so they report this matter to the Buddha. The Buddha said: 'If a son or disciple is not in accordance with the Dharma, he should be expelled.'
The Buddha was in Śrāvastī (舍衛國, an ancient city in India). At that time, the Śrāmaṇera (沙彌, novice monk) Rāhula (羅睺羅, Buddha's son) disobeyed his teacher Kāludāyin (迦留陀夷, one of Buddha's disciples), who then expelled him from the monastery. At that time, the Śrāmaṇera Rāhula was weeping outside the gate of Jetavana (祇桓, Jetavana Monastery). The Buddha came from outside and entered Jetavana, and saw Rāhula weeping. The Buddha, knowing the reason, asked: 'Why are you weeping?' Rāhula told the Buddha the whole story. The Buddha told the Bhikshus: 'From now on, you must not expel Śrāmaṇeras from the Saṃghārāma (僧伽藍, monastery), but should expel them from their rooms.'
The Buddha was in Śrāvastī. At that time, the Bhikshus spat on the clean ground, and the ground became soiled. This matter was reported to the Buddha, and the Buddha said: 'From now on, you must not spit on clean ground. Whoever violates this commits a Duṣkṛta (突吉羅, minor offense).' At that time, the Bhikshus did not know where to spit. This matter was reported to the Buddha, and the Buddha said: 'You should catch the saliva with your hand.' When catching the saliva, they felt nauseous. The Buddha said: 'You should keep a spittoon.' When the spittoon was full, the Buddha said: 'You should discard it.' When discarding it, they wanted to spit again. The Buddha said: 'Put ash, sand, or burnt things in the spittoon to absorb the saliva.'
The Buddha was in Rājagṛha (王舍城, an ancient city in India). At that time, the Thera (長老, elder monk) Kāśyapa (迦葉, one of Buddha's disciples) came down from Gṛdhrakūṭa (耆阇崛山, Vulture Peak Mountain), and his face was soiled by the sun and dirt entered his eyes, causing eye pain. This matter was reported to the Buddha, and the Buddha said: 'You are allowed to keep a hand towel to wipe with.'
The Buddha was in Śrāvastī. The Thera Bhaddiya (跋提, one of Buddha's disciples) was practicing Dhūta (頭陀行, ascetic practices), and when he entered the bathroom to wash, he did not allow others to scrub his body. He thought: 'It would be good if the Buddha allowed me to weave a rope to scrub my own body.' This matter was reported to the Buddha, and the Buddha said: 'You are allowed to use a woven rope.' The Thera Upāli (優波離, one of Buddha's disciples) asked the Buddha: 'What materials should it be made of?' The Buddha said: 'Of fine wool (毳, Kambala), linen (芻摩, Kṣauma), cotton (劫貝, Karpāsa), Muñja grass (文阇草, a type of grass), or hemp (麻婆娑草, hemp).』 Śāriputra (舍利弗, one of Buddha's disciples) was ill and had back pain, and thought: 'It would be good if the Buddha allowed me to sit with a meditation belt.' This matter
白佛，佛言：「聽著禪帶坐。」優波離問佛：「以何物作禪帶？」佛言：「用毳、芻摩、劫貝、文阇草及婆娑草皮作。」
佛在舍衛國。時世尊患風脊痛，時藥師教言：「酥油涂身涂身已，槽盛暖水入中臥。」佛語阿難：「暖水著槽中持來。」阿難受教，槽盛暖水來。時佛酥油涂身入中臥，臥已病得除愈。佛以是事集比丘僧，語諸比丘：「從今聽若有風病，以酥油涂身暖水中臥。」
佛在阿羅毗國。諸比丘辦臥具，時暮多有客比丘來，僧敷具少，諸比丘不知云何？是事白佛，佛言：「從今應上座次第與，不得敷具者與草與葉，各令自敷臥具臥。」
佛在舍衛國
憍薩羅國阿練兒處，有一比丘住，是比丘以頗梨珠出火。時賊住彼處，見比丘珠中出火，作是念：「必是毗琉璃珠。」賊即語比丘：「與我此琉璃珠。」比丘答言：「善人！我無琉璃珠。」時賊心念：「是比丘不肯正爾與我，我當殺此比丘。」即殺比丘已覓珠，于針線囊中乃得頗梨珠，是賊相語言：「乃以此頗梨珠故，殺此比丘。」時賊仰臥死比丘，還以頗梨珠著其臍中便去。時諸比丘食后經行，見是死比丘，各相謂言：「以此珠故，為人所害。」諸比丘不知云何？是事白佛。佛以是事集比丘僧已，語諸比丘：「從今不得畜月珠、日珠
【現代漢語翻譯】 現代漢語譯本 佛陀說：『聽著，用禪帶坐。』優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『用什麼材料製作禪帶？』佛說：『可以用毳（柔軟的細毛）、芻摩（粗麻）、劫貝（棉花）、文阇草（一種香草）以及婆娑草（一種香草）的皮製作。』
佛陀在舍衛國（Śrāvastī，古印度城市，是古代憍薩羅國的首都）的時候，世尊患了風濕脊痛。當時藥師（指醫生）建議說：『用酥油塗抹全身，然後放在裝滿溫水的槽中躺臥。』佛陀告訴阿難（Ānanda，佛陀的十大弟子之一，多聞第一）：『把溫水裝在槽中拿來。』阿難接受教誨，用槽裝滿溫水拿來。當時佛陀用酥油塗抹全身，然後躺在槽中，躺臥之後病就痊癒了。佛陀因為這件事召集了比丘僧眾，告訴各位比丘：『從今以後，如果有人患有風濕病，可以用酥油塗抹全身，然後在溫水中躺臥。』
佛陀在阿羅毗國（Alavī，古印度城市）的時候，各位比丘準備臥具，當時晚上有很多客比丘前來，僧眾的臥具不夠用，各位比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『從今以後，應該按照上座的次序分配臥具，沒有得到臥具的，就給他們草或樹葉，讓他們各自鋪設臥具睡覺。』
佛陀在舍衛國（Śrāvastī，古印度城市，是古代憍薩羅國的首都）
在憍薩羅國（Kosala，古印度十六雄國之一）的阿練兒（Araṇya，寂靜處）地方，有一位比丘居住，這位比丘用頗梨珠（Sphatika，水晶珠）取出火。當時有盜賊住在那個地方，看見比丘從珠中取出火，心想：『這一定是毗琉璃珠（Vaiḍūrya，青琉璃）。』盜賊就對比丘說：『把這顆琉璃珠給我。』比丘回答說：『善人！我沒有琉璃珠。』當時盜賊心想：『這位比丘不肯好好地給我，我應當殺死這位比丘。』就殺死了比丘，然後尋找珠子，在針線囊中才找到頗梨珠，這些盜賊互相說道：『竟然爲了這顆頗梨珠，殺死了這位比丘。』當時盜賊仰臥死去的比丘，又把頗梨珠放回他的臍中就離開了。當時各位比丘在飯後經行，看見這位死去的比丘，互相說道：『因為這顆珠子，被人殺害了。』各位比丘不知道該怎麼辦。這件事稟告佛陀。佛陀因為這件事召集了比丘僧眾，告訴各位比丘：『從今以後，不得持有月珠、日珠。』
【English Translation】 English version The Buddha said, 'Listen, sit with a meditation belt.' Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, 'What should be used to make a meditation belt?' The Buddha said, 'It can be made of soft fine wool, coarse hemp, cotton, Munja grass (a fragrant grass), and the bark of Vasa grass (a fragrant grass).'
When the Buddha was in Śrāvastī (an ancient Indian city, the capital of the ancient Kosala kingdom), the World Honored One suffered from rheumatic back pain. At that time, a physician (referring to a doctor) suggested, 'Apply ghee all over the body, then lie in a trough filled with warm water.' The Buddha told Ānanda (one of the Buddha's ten great disciples, foremost in learning), 'Bring a trough filled with warm water.' Ānanda received the instruction and brought a trough filled with warm water. At that time, the Buddha applied ghee all over his body and lay in the trough, and after lying down, the illness was cured. Because of this, the Buddha gathered the assembly of Bhikshus and told the Bhikshus, 'From now on, if anyone suffers from rheumatism, they can apply ghee all over their body and lie in warm water.'
When the Buddha was in Alavī (an ancient Indian city), the Bhikshus were preparing bedding. At that time, many guest Bhikshus came in the evening, and the Sangha did not have enough bedding. The Bhikshus did not know what to do. They reported this matter to the Buddha. The Buddha said, 'From now on, bedding should be distributed in order of seniority. Those who do not receive bedding should be given grass or leaves, and let them spread their own bedding and sleep.'
The Buddha was in Śrāvastī (an ancient Indian city, the capital of the ancient Kosala kingdom)
In Araṇya (a quiet place) in the Kosala (one of the sixteen great kingdoms of ancient India) kingdom, there lived a Bhikshu who used a Sphatika (crystal bead) to produce fire. At that time, there were thieves living in that place who saw the Bhikshu produce fire from the bead and thought, 'This must be a Vaiḍūrya (lapis lazuli) bead.' The thieves said to the Bhikshu, 'Give me this lapis lazuli bead.' The Bhikshu replied, 'Good people! I do not have a lapis lazuli bead.' At that time, the thieves thought, 'This Bhikshu is not willing to give it to me properly, I should kill this Bhikshu.' They killed the Bhikshu and then searched for the bead, and only found the Sphatika bead in a needle and thread bag. The thieves said to each other, 'We killed this Bhikshu for this Sphatika bead.' At that time, the thieves laid the dead Bhikshu on his back, put the Sphatika bead back in his navel, and left. At that time, the Bhikshus were walking after their meal and saw the dead Bhikshu, and said to each other, 'He was killed for this bead.' The Bhikshus did not know what to do. They reported this matter to the Buddha. The Buddha gathered the assembly of Bhikshus because of this matter and told the Bhikshus, 'From now on, you must not possess moon beads or sun beads.'
。若畜者，突吉羅。」
佛在王舍城。時諸比丘以大價火浣衣石上浣，浣已破壞。佛言：「應著板上手揉浣。」
佛在舍衛國。時末利夫人作一講堂種種莊嚴施僧，諸比丘言：「佛未聽我等受種種莊嚴講堂在中出入。」諸比丘不知云何？是事白佛，佛言：「此堂清凈，可受在中出入。」時有鵝、鴛鴦、孔雀、俱舍羅鳥、烏耆羅命、命飛燕諸鳥入出作聲，妨諸比丘坐禪誦經。是事白佛，佛言：「應施欄楯。」施已故來入，佛言：「應施網。」時優波離問佛：「以何物作網？」佛言：「以毳、以芻摩、劫貝、文阇草、麻、龍鬚皮等作。」作已喜爛壞，佛言：「應施雀目。」諸鳥故得來，佛言：「應懸簾。」懸簾時闇，佛言：「應施繩牽上。」
佛在阿羅毗國，新作僧伽藍無掃地物，諸比丘不知云何？是事白佛，佛言：「應作掃彗。」
佛在舍衛國，時長老畢陵伽婆蹉眼痛，心念：「若聽我高處坐者善。」是事白佛，佛言：「聽高處坐。」在高處時畏墮地，作是念：「若佛聽我高處作欄楯者善。」是事白佛，佛言：「聽高處作欄楯。」
佛在舍衛國。時僧坊無門，牛馬、獼猴、狗等來入。是事白佛，佛言：「應作門。」
佛在舍衛國。時諸比丘不知何處著針？佛言：「應作針筒。」
【現代漢語翻譯】 現代漢語譯本：如果有人飼養（蠶），犯突吉羅（一種輕罪）。
佛陀在王舍城（Rājagṛha）的時候，一些比丘用高價的火浣布（一種耐火的布料）在石頭上洗滌，洗后損壞了。佛陀說：『應該用板子托著，用手揉搓洗滌。』
佛陀在舍衛國（Śrāvastī）。當時，末利夫人（Mallikā）建造了一座講堂，用各種裝飾品莊嚴后佈施給僧眾。比丘們說：『佛陀沒有允許我們出入有各種裝飾的講堂。』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『這座講堂是清凈的，可以出入。』當時有鵝、鴛鴦、孔雀、俱舍羅鳥（Kusala bird）、烏耆羅命鳥（Ujjīvaka bird）、命飛燕等各種鳥類進出鳴叫，妨礙比丘們坐禪誦經。這件事稟告了佛陀，佛陀說：『應該設定欄楯（欄桿）。』設定后鳥類仍然進來，佛陀說：『應該設定網。』當時優波離（Upāli）問佛陀：『用什麼材料製作網？』佛陀說：『可以用毳（細毛）、芻摩（一種麻）、劫貝（木棉）、文阇草（Muñja grass）、麻、龍鬚皮等製作。』製作后容易腐爛損壞，佛陀說：『應該設定雀目（小孔）。』鳥類仍然能夠進來，佛陀說：『應該懸掛簾子。』懸掛簾子后光線昏暗，佛陀說：『應該設定繩子牽引拉起簾子。』
佛陀在阿羅毗國（Āḷavī），新建的僧伽藍（Saṃghārāma，僧院）沒有掃地的工具，比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『應該製作掃帚。』
佛陀在舍衛國，當時長老畢陵伽婆蹉（Piliṅgavatsa）眼睛疼痛，心裡想：『如果允許我坐在高處就好了。』這件事稟告了佛陀，佛陀說：『允許坐在高處。』坐在高處時害怕掉下來，心裡想：『如果佛陀允許我在高處設定欄楯就好了。』這件事稟告了佛陀，佛陀說：『允許在高處設定欄楯。』
佛陀在舍衛國。當時僧坊（僧人的住所）沒有門，牛、馬、獼猴、狗等都進來。這件事稟告了佛陀，佛陀說：『應該製作門。』
佛陀在舍衛國。當時比丘們不知道把針放在哪裡？佛陀說：『應該製作針筒。』
【English Translation】 English version: 'If one rears them (silkworms), it is a dukkaṭa (a minor offense).'
The Buddha was in Rājagṛha (王舍城). At that time, some monks washed expensive kṣauma (fire-resistant cloth) on stones, damaging it after washing. The Buddha said, 'It should be washed by rubbing it with hands on a board.'
The Buddha was in Śrāvastī (舍衛國). At that time, Mallikā (末利夫人) built a lecture hall, decorating it with various ornaments and donating it to the Saṃgha (僧眾). The monks said, 'The Buddha has not allowed us to enter and exit a lecture hall with various ornaments.' The monks did not know what to do. They reported this matter to the Buddha, who said, 'This hall is pure; you may enter and exit it.' At that time, geese, mandarin ducks, peacocks, Kusala birds (俱舍羅鳥), Ujjīvaka birds (烏耆羅命鳥), swallows, and other birds entered and exited, making noises and disturbing the monks' meditation and chanting. They reported this matter to the Buddha, who said, 'A railing (欄楯) should be installed.' After installing it, the birds still came in. The Buddha said, 'A net should be installed.' At that time, Upāli (優波離) asked the Buddha, 'What material should be used to make the net?' The Buddha said, 'It can be made of wool (毳), śauma (a type of hemp) (芻摩), silk-cotton (劫貝), Muñja grass (文阇草), hemp, dragon-whisker skin, etc.' After making it, it easily rotted and was damaged. The Buddha said, 'Small meshes (雀目) should be made.' The birds were still able to come in. The Buddha said, 'A curtain should be hung.' When the curtain was hung, it became dark. The Buddha said, 'A rope should be installed to pull it up.'
The Buddha was in Āḷavī (阿羅毗國). The newly built Saṃghārāma (monastery) (僧伽藍) had no sweeping tools, and the monks did not know what to do. They reported this matter to the Buddha, who said, 'A broom should be made.'
The Buddha was in Śrāvastī. At that time, the elder Piliṅgavatsa (畢陵伽婆蹉) had an eyeache and thought, 'It would be good if I were allowed to sit in a high place.' He reported this matter to the Buddha, who said, 'You are allowed to sit in a high place.' When he sat in a high place, he was afraid of falling, and he thought, 'It would be good if the Buddha allowed me to make a railing in the high place.' He reported this matter to the Buddha, who said, 'You are allowed to make a railing in the high place.'
The Buddha was in Śrāvastī. At that time, the Saṃgha's residence (僧坊) had no door, and cows, horses, monkeys, dogs, etc., came in. They reported this matter to the Buddha, who said, 'A door should be made.'
The Buddha was in Śrāvastī. At that time, the monks did not know where to put the needles. The Buddha said, 'A needle case should be made.'
佛在舍衛國。諸比丘不知何處著藥草？是事白佛，佛言：「應畜盛藥物。」諸比丘無曬藥物，是事白佛，佛言：「應作曬藥物。」
佛在舍衛國。給孤獨居士施僧褥，諸比丘言：「佛未聽受褥。」是事白佛，佛言：「聽僧畜，私亦得畜。」時諸比丘不自畜褥覆壞僧臥具，露身坐上起時毛著身。是事白佛，佛言：「應自畜褥覆著僧褥上。若不自敷者，突吉羅。」
佛在阿羅毗國。比丘露地翹一腳洗，便倒地垂死。是事白佛，佛言：「應畜洗腳物。」長老優波離問佛：「用何物作洗腳物？」佛言：「用木石磚作。」
佛在阿羅毗國，作新僧伽藍，時天久旱地乾焦，后便大雨地皆發壞。諸比丘行出入時，腳蹈地壞，佛言：「應施腳蹈處。」長老優波離問佛：「用何物作蹈處？」佛言：「應用木石磚作。」彼僧伽藍多房舍，時諸比丘各自房前作腳蹈處，佛言：「應周匝行行作蹈處者好。」
佛在舍衛國。諸比丘從憍薩羅國向舍衛國，中道有流水渠，諸比丘到渠岸邊住，脫革屣已兩屣相拍。相拍時塵出，諸天神皆瞋，呵責比丘：「此中不應作是。」諸比丘不知云何？是事白佛，佛言：「從今不得道中拍革屣。犯者，突吉羅。若道中行革屣有土時，應用軟羊皮拭。」
佛在舍衛國。爾時龍子
【現代漢語翻譯】 現代漢語譯本
佛陀在舍衛國。眾比丘不知道應該把藥草放在哪裡？這件事稟告佛陀，佛陀說：『應該儲藏盛放藥物的器具。』眾比丘沒有晾曬藥物的地方，這件事稟告佛陀，佛陀說：『應該製作晾曬藥物的場所。』 佛陀在舍衛國。給孤獨居士供養僧眾褥子，眾比丘說：『佛陀沒有允許接受褥子。』這件事稟告佛陀，佛陀說：『允許僧眾儲藏褥子，個人也可以儲藏。』當時眾比丘不自己儲藏褥子，導致僧眾的臥具損壞，（他們）光著身體坐在上面，起身時毛髮粘在身上。這件事稟告佛陀，佛陀說：『應該自己儲藏褥子，鋪在僧眾的褥子上面。如果不自己鋪設，犯突吉羅（一種輕罪）。』 佛陀在阿羅毗國。有比丘在露天單腳站立洗腳，結果倒地垂死。這件事稟告佛陀，佛陀說：『應該儲藏洗腳用具。』長老優波離問佛陀：『用什麼東西製作洗腳用具？』佛陀說：『用木頭、石頭、磚頭製作。』 佛陀在阿羅毗國，建造新的僧伽藍（寺院），當時天旱很久，土地乾裂，後來下了大雨，土地都被沖壞了。眾比丘行走進出時，腳踩壞了土地，佛陀說：『應該設定腳踏處。』長老優波離問佛陀：『用什麼東西製作腳踏處？』佛陀說：『應該用木頭、石頭、磚頭製作。』那座僧伽藍有很多房舍，當時眾比丘各自在房前製作腳踏處，佛陀說：『應該沿著四周的道路設定腳踏處才好。』 佛陀在舍衛國。眾比丘從憍薩羅國前往舍衛國，途中有一條流水渠，眾比丘到達水渠岸邊停下，脫下革屣（鞋子）后互相拍打。拍打時塵土飛揚，諸天神都很生氣，呵斥比丘：『這裡不應該這樣做。』眾比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『從今以後不得在道路上拍打革屣。違犯者，犯突吉羅。如果在道路上行走，革屣沾染了泥土時，應該用柔軟的羊皮擦拭。』 佛陀在舍衛國。當時龍子（Naga prince）
【English Translation】 English version
The Buddha was in Shravasti (a major city in ancient India). The monks did not know where to store medicinal herbs. They reported this matter to the Buddha, and the Buddha said, 'You should keep containers for storing medicines.' The monks had no place to dry the herbs. They reported this matter to the Buddha, and the Buddha said, 'You should make a place for drying medicines.' The Buddha was in Shravasti. The householder Anathapindika (a wealthy merchant and a major patron of the Buddha) donated cushions to the Sangha (the monastic community). The monks said, 'The Buddha has not permitted the acceptance of cushions.' They reported this matter to the Buddha, and the Buddha said, 'It is permitted for the Sangha to keep cushions, and individuals may also keep them.' At that time, the monks did not keep cushions themselves, causing the Sangha's bedding to be damaged. They sat on them naked, and when they got up, their hair stuck to their bodies. They reported this matter to the Buddha, and the Buddha said, 'You should keep cushions yourselves and place them on top of the Sangha's cushions. If you do not spread your own, it is a dukkata (a minor offense).' The Buddha was in Alavi (an ancient city in India). A monk was standing on one leg washing his feet in an open space and fell to the ground, near death. They reported this matter to the Buddha, and the Buddha said, 'You should keep foot-washing equipment.' The elder Upali (one of the ten principal disciples of the Buddha, known for his mastery of the Vinaya) asked the Buddha, 'What should be used to make foot-washing equipment?' The Buddha said, 'Use wood, stone, or brick.' The Buddha was in Alavi, building a new Sangharama (monastery). At that time, there was a long drought, and the ground was parched. Later, there was heavy rain, and the ground was all broken up. When the monks walked in and out, their feet damaged the ground. The Buddha said, 'You should provide places to step.' The elder Upali asked the Buddha, 'What should be used to make stepping places?' The Buddha said, 'You should use wood, stone, or brick.' That Sangharama had many rooms, and at that time, the monks each made stepping places in front of their rooms. The Buddha said, 'It would be good to make stepping places all around the paths.' The Buddha was in Shravasti. The monks were traveling from Kosala (an ancient kingdom in India) to Shravasti. On the way, there was a flowing stream. The monks arrived at the bank of the stream and stopped. After taking off their leather sandals (shoes), they clapped them together. When they clapped them together, dust flew out, and the devas (gods) were all angry, scolding the monks, 'You should not do this here.' The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'From now on, you must not clap your leather sandals on the road. If you violate this, it is a dukkata. If your leather sandals get dirty with soil when walking on the road, you should wipe them with soft sheepskin.' The Buddha was in Shravasti. At that time, the Naga prince (Naga prince)
信樂佛法，來入祇桓，為聽法故。有比丘以繩系咽棄無人處。時龍子向母啼泣，母言：「汝何以啼泣？」答言：「我為聽法入祇桓中，有一比丘以繩罥我項棄無人處。」龍母大瞋，往詣佛所向佛言諸比丘。時佛為大眾圍繞說法，佛遙見龍來，佛以慈心三昧力滅彼毒心，龍母到佛所在一面立白佛言：「是諸比丘弊惡不善，我子信心故，來入祇桓聽法。諸比丘以繩罥咽遠著無人處，龍子在彼被繩罥者，是大不好，如被擯棄。」爾時佛種種因緣，為龍母說法示教利喜已默然。時龍母聞法已，禮佛右繞而去。龍母去不久，佛以是事集比丘僧，語諸比丘：「從今不得罥蛇棄。犯者，突吉羅。聽以器盛覆頭遠著無人處，不得畜押蛇罥。犯者，突吉羅。」
佛在舍衛國。時放馬人有緣事，來至舍衛城，為僧作種種䴵，盛滿器施僧。諸比丘言：「佛未聽我受怛缽那。」是事白佛，佛言：「是凈食應受。」
佛在舍衛國，諸比丘無物浸衣，是事白佛，佛言：「應畜槽杅盆浸衣。」
佛在舍衛國。諸比丘無物浣衣，是事白佛，佛言：「應畜槽杅盆浣衣。」
佛在舍衛國。時跋提長者作大僧坊，青赤白黑種種莊嚴施僧，作是念：「若佛聽我以青赤白黑色莊嚴房施僧者善。」是事白佛，佛言：「聽汝以青赤白黑色莊嚴
【現代漢語翻譯】 現代漢語譯本： 信樂佛法，前來進入祇桓（Jetavana），爲了聽聞佛法的緣故。有一位比丘用繩子套住（龍子）的脖子，然後丟棄在無人的地方。當時龍子向母親啼哭，母親問：『你為什麼啼哭？』龍子回答說：『我爲了聽聞佛法進入祇桓中，有一位比丘用繩子套住我的脖子，丟棄在無人的地方。』龍母非常生氣，前往佛陀處，向佛陀說諸位比丘的過失。當時佛陀被大眾圍繞著說法，佛陀遠遠地看見龍母前來，佛陀用慈心三昧的力量消滅了她的毒害之心，龍母到達佛陀所在的地方，在一旁站立，稟告佛陀說：『這些比丘行為惡劣不善良，我的孩子因為信心的緣故，前來進入祇桓聽聞佛法。諸位比丘用繩子套住他的脖子，遠遠地丟棄在無人的地方，龍子在那裡被繩子套住，這是非常不好的，如同被擯棄一樣。』當時佛陀用種種因緣，為龍母說法，開示教導，令她歡喜，然後默然。當時龍母聽聞佛法后，向佛陀禮拜，右繞佛陀后離去。龍母離去不久，佛陀因為這件事召集比丘僧眾，告訴諸位比丘：『從今以後不得用繩子套住蛇然後丟棄。違犯者，犯突吉羅（Dukkata，一種輕罪）。允許用器皿盛裝，蓋住頭部，遠遠地丟棄在無人的地方，不得持有壓蛇的繩套。違犯者，犯突吉羅。』 佛陀在舍衛國（Sravasti）。當時放馬人因為一些事情，來到舍衛城，為僧眾製作各種䴵（一種食物），盛滿器皿施捨給僧眾。諸位比丘說：『佛陀沒有允許我們接受怛缽那（Tatpana，熱食）。』這件事稟告佛陀，佛陀說：『這是清凈的食物，應該接受。』 佛陀在舍衛國，諸位比丘沒有東西浸泡衣服，這件事稟告佛陀，佛陀說：『應該持有槽杅（一種木製容器）和盆來浸泡衣服。』 佛陀在舍衛國。諸位比丘沒有東西洗衣服，這件事稟告佛陀，佛陀說：『應該持有槽杅和盆來洗衣服。』 佛陀在舍衛國。當時跋提（Bhadrika）長者建造大型僧房，用青色、紅色、白色、黑色等各種顏色裝飾，然後施捨給僧眾，心中想：『如果佛陀允許我用青色、紅色、白色、黑色等顏色裝飾房間然後施捨給僧眾，那就太好了。』這件事稟告佛陀，佛陀說：『允許你用青色、紅色、白色、黑色等顏色裝飾。』
【English Translation】 English version: Believing and delighting in the Buddha's Dharma, they came to enter Jetavana (祇桓), for the sake of hearing the Dharma. There was a Bhikkhu who tied a rope around (the dragon child's) throat and abandoned him in a deserted place. At that time, the dragon child cried to his mother, and the mother said, 'Why are you crying?' The dragon child replied, 'I entered Jetavana to hear the Dharma, and a Bhikkhu tied a rope around my neck and abandoned me in a deserted place.' The dragon mother was very angry and went to the Buddha, complaining to the Buddha about the Bhikkhus. At that time, the Buddha was surrounded by the assembly, expounding the Dharma. The Buddha saw the dragon mother coming from afar, and the Buddha used the power of loving-kindness Samadhi to extinguish her poisonous heart. The dragon mother arrived at the Buddha's place, stood to one side, and reported to the Buddha, 'These Bhikkhus are wicked and unkind. My child, out of faith, came to enter Jetavana to hear the Dharma. The Bhikkhus tied a rope around his neck and threw him far away in a deserted place. The dragon child being tied by a rope there is very bad, like being rejected.' At that time, the Buddha used various causes and conditions to expound the Dharma to the dragon mother, instructing, teaching, and gladdening her, and then remained silent. At that time, after hearing the Dharma, the dragon mother bowed to the Buddha, circumambulated the Buddha to the right, and departed. Not long after the dragon mother left, the Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus, 'From now on, you must not tie up snakes with ropes and abandon them. Whoever violates this commits a Dukkata (突吉羅, a minor offense). It is permitted to put them in a container, cover their heads, and throw them far away in a deserted place. You must not keep snake-tying ropes. Whoever violates this commits a Dukkata.' The Buddha was in Sravasti (舍衛國). At that time, a horse herder came to Sravasti for some business and made various kinds of 'mantou' (䴵, a type of food) for the Sangha, filling containers and donating them to the Sangha. The Bhikkhus said, 'The Buddha has not allowed us to receive Tatpana (怛缽那, hot food).' This matter was reported to the Buddha, and the Buddha said, 'This is pure food and should be received.' The Buddha was in Sravasti. The Bhikkhus had nothing to soak their clothes in. This matter was reported to the Buddha, and the Buddha said, 'You should keep troughs (槽杅, a wooden container) and basins to soak your clothes in.' The Buddha was in Sravasti. The Bhikkhus had nothing to wash their clothes with. This matter was reported to the Buddha, and the Buddha said, 'You should keep troughs and basins to wash your clothes in.' The Buddha was in Sravasti. At that time, the elder Bhadrika (跋提) built a large Sangha monastery, decorated it with various colors such as blue, red, white, and black, and donated it to the Sangha, thinking, 'If the Buddha allows me to decorate the rooms with blue, red, white, and black colors and then donate them to the Sangha, that would be good.' This matter was reported to the Buddha, and the Buddha said, 'I allow you to decorate with blue, red, white, and black colors.'
房施僧。」
佛在舍衛國。憂伽長者，持牛頭旃檀器直十萬兩金及閻浮敷具，持到佛所白佛言：「世尊！此牛頭栴檀器直十萬兩金及閻浮敷具，愿佛受之。若佛得風病，以此栴檀器盛油涂身。」佛默然受。時長者見佛默然受已，即持牛頭栴檀器與佛已，頭面作禮右繞而去。是長者去不久，佛以是事集比丘僧，語諸比丘：「今憂伽長者，施牛頭栴檀器直十萬兩金及閻浮敷具，從今若有如是病比丘，不求自與應受用。」
佛在舍衛國。有人施僧種種和香，諸比丘不受，不知何所用？是事白佛，佛言：「應受，用涂房舍。」時諸比丘涂舍外，多有眾人來看塔寺，眾人見此香涂舍外，謂是佛塔、聲聞塔。時多有人眾象馬牛車男女音聲，妨諸比丘坐禪讀經，諸比丘心不喜。是事白佛，佛言：「從今若得和香，應涂舍內、涂床、床髀、床腳、牀板、床檔、衣橛、衣架、塗地四壁。如是涂者，坊捨得香，施者得福。」
十誦律卷第三十八(雜誦卷第三) 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第三十九(第六誦之四)
後秦北印度三藏弗若多羅譯明雜法之四
佛在芻摩國，與五百大眾共會。爾時世尊與五百比丘說五陰法，所謂色受想行識。時諸比丘持缽著露地，天魔變
【現代漢語翻譯】 現代漢語譯本： 『房施僧。』
佛陀在舍衛國。憂伽（Ugga）長者，拿著價值十萬兩黃金的牛頭旃檀（牛頭旃檀，一種珍貴的檀香木）器皿和閻浮敷具（閻浮敷具，一種坐具），來到佛陀所在的地方，對佛陀說：『世尊！這牛頭旃檀器皿價值十萬兩黃金，還有這閻浮敷具，希望佛陀接受。如果佛陀得了風病，可以用這旃檀器皿盛油塗抹身體。』佛陀默然接受了。當時長者見佛陀默然接受后，就把牛頭旃檀器皿獻給佛陀，然後頭面著地行禮，右繞佛陀后離開了。這位長者離開后不久，佛陀因為這件事召集比丘僧眾，告訴各位比丘：『現在憂伽長者，佈施價值十萬兩黃金的牛頭旃檀器皿和閻浮敷具，從今以後如果有患有這種疾病的比丘，不用請求就可以自己取用。』
佛陀在舍衛國。有人佈施給僧眾各種和香（和香，混合多種香料製成的香），各位比丘不接受，不知道該怎麼用。這件事稟告了佛陀，佛陀說：『應該接受，用來塗抹房舍。』當時各位比丘塗抹房舍外面，有很多民眾來看塔寺，民眾看見這香塗抹在房舍外面，以為是佛塔、聲聞塔。當時有很多民眾的象馬牛車和男女的喧鬧聲，妨礙了各位比丘坐禪讀經，各位比丘心裡不高興。這件事稟告了佛陀，佛陀說：『從今以後如果得到和香，應該塗抹房舍裡面、塗抹床、床腿、床腳、牀板、床檔、衣橛（衣橛，掛衣服的木樁）、衣架、塗抹地面和四壁。這樣塗抹，房舍就能有香氣，佈施的人也能得到福報。』
《十誦律》卷第三十八(雜誦卷第三) 《大正藏》第 23 冊 No. 1435 《十誦律》
《十誦律》卷第三十九(第六誦之四)
後秦北印度三藏弗若多羅（Punyatara）譯明雜法之四
佛陀在芻摩國（Chuma），與五百大眾共同集會。當時世尊與五百比丘宣說五陰法（五陰法，佛教基本教義，指色、受、想、行、識），也就是色（色，物質現象）、受（受，感受）、想（想，表象）、行（行，意志活動）、識（識，精神活動）。當時各位比丘把缽放在露天的地方，天魔（天魔，佛教中的魔）變化
【English Translation】 English version: 『Houses offered to the Sangha.』
The Buddha was in Shravasti (舍衛國). Ugga (憂伽) the Elder, holding a bull-head sandalwood (牛頭旃檀, a precious type of sandalwood) vessel worth one hundred thousand gold coins and a Jambudvipa (閻浮) spread, came to where the Buddha was and said to the Buddha: 『Venerable One! This bull-head sandalwood vessel is worth one hundred thousand gold coins, and this Jambudvipa spread, I wish the Buddha to accept them. If the Buddha contracts a wind disease, this sandalwood vessel can be used to hold oil for anointing the body.』 The Buddha silently accepted. At that time, the Elder, seeing that the Buddha had silently accepted, offered the bull-head sandalwood vessel to the Buddha, then prostrated with his head and face to the ground, circumambulated the Buddha to the right, and left. Not long after this Elder left, the Buddha, because of this matter, gathered the Bhikkhu Sangha (比丘僧, community of monks), and told the Bhikkhus: 『Now Ugga the Elder, has donated a bull-head sandalwood vessel worth one hundred thousand gold coins and a Jambudvipa spread, from now on if there are Bhikkhus with such a disease, they should receive and use it without asking.』
The Buddha was in Shravasti (舍衛國). Someone donated various mixed fragrances (和香, blended fragrances) to the Sangha (僧, monastic community), but the Bhikkhus did not accept them, not knowing what to use them for. They reported this matter to the Buddha, and the Buddha said: 『They should be accepted, and used to paint the houses.』 At that time, the Bhikkhus painted the outside of the houses, and many people came to see the stupas and temples. The people, seeing this fragrance painted on the outside of the houses, thought they were Buddha stupas and Shravaka (聲聞) stupas. At that time, there were many people with elephants, horses, oxen, carts, and the sounds of men and women, which disturbed the Bhikkhus' meditation and scripture reading, and the Bhikkhus were unhappy. They reported this matter to the Buddha, and the Buddha said: 『From now on, if you obtain mixed fragrances, you should paint the inside of the houses, paint the beds, bed legs, bed feet, bed boards, bed rails, clothes pegs (衣橛, wooden pegs for hanging clothes), clothes racks, and paint the ground and the four walls. If you paint in this way, the houses will be fragrant, and the donors will gain merit.』
《Vinaya in Ten Recitations》 Volume 38 (Miscellaneous Recitations Volume 3) 《Taisho Tripitaka》 Volume 23 No. 1435 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》 Volume 39 (Fourth of the Sixth Recitation)
Translated by Punyatara (弗若多羅), Tripitaka Master from Northern India of the Later Qin Dynasty, on the Fourth of Explaining Miscellaneous Dharmas
The Buddha was in Chuma (芻摩) country, together with a gathering of five hundred people. At that time, the World Honored One explained the Five Skandhas (五陰法, the five aggregates of existence) to five hundred Bhikkhus, namely, Rupa (色, form), Vedana (受, sensation), Samjna (想, perception), Samskara (行, mental formations), and Vijnana (識, consciousness). At that time, the Bhikkhus placed their bowls in the open, and the Mara (天魔, demon) transformed
作大牛身來向缽。有一比丘遙見牛來向缽，語比座比丘言：「看此大牛來向我缽，不破我缽耶？」佛語諸比丘：「此非牛，是魔所作，欲壞汝等心。」佛言：「從今房舍中應作安缽處。」
佛在舍衛國。有比丘，從憍薩羅國共估客遊行來向舍衛國。時估客載滿車油，在道行險難處，有一估客，車破牛腳跛，是人語諸伴言：「隨力多少為我取油，莫棄於此。」諸伴言：「我等車各自滿重，若取者共汝俱失。」諸伴捨去。是一估客獨守此油，心愁不樂。諸比丘從後來，諸比丘以二事故在後：一者恐塵坌、二者惡車聲。守油人見比丘來，大歡喜作是念：「此油非是我有，今當施僧。」諸比丘來至，便語諸比丘：「集在一處，我施僧油。」時諸比丘各分取油，盛缽中、半缽中、鍵镃中，盛已持去，道經市中前去。估客見諸比丘持油來，即生妒心語諸比丘言：「汝此油何處買來？何處賣去？何處下馱？何處取利？」諸比丘聞是語心不喜，是事白佛，佛言：「從今不得道中檐油行。犯者，突吉羅。」佛自恣后遊行教化。有比丘手執革屣行，佛見已知而故問：「何以手執革屣行？」答言：「我腳指間破無物可涂。」佛言：「從今聽畜盛蘇油囊，受一升、若半升，又更應畜覆囊物。」
佛從迦羅衛國，與諸比丘行向舍衛國
【現代漢語翻譯】 現代漢語譯本： （魔王）化作巨大的牛身前來接近缽。有一位比丘遠遠地看見牛向缽走來，對比座的比丘說：『看這頭大牛向我的缽走來，不會打破我的缽吧？』佛告訴眾比丘：『這不是牛，是魔所變化，想要擾亂你們的心。』佛說：『從今以後，房舍中應該設定安放缽的地方。』
佛在舍衛國（Śrāvastī）。有比丘從憍薩羅國（Kosala）與商人一起前往舍衛國。當時商人裝滿了車的油，在道路險峻的地方行走，有一位商人的車壞了，牛的腳也跛了，這個人對同伴們說：『盡你們所能，多少幫我拿一些油，不要丟棄在這裡。』同伴們說：『我們的車各自都裝滿了很重的東西，如果拿你的油，我們都會一起損失。』同伴們捨棄他離開了。這位商人獨自守護著這些油，心中憂愁不樂。眾比丘從後面趕來，這些比丘因為兩個原因落在後面：一是害怕塵土飛揚，二是厭惡車子的噪音。守護油的商人看見比丘們來了，非常高興，心想：『這些油不是我個人的，現在應當佈施給僧眾。』比丘們來到后，他就對比丘們說：『聚集在一起，我把油布施給僧眾。』當時，比丘們各自取油，裝在缽中、半缽中、鍵镃（一種容器）中，裝好后拿著離開，經過市場前往前方。商人看見比丘們拿著油來，立刻生起嫉妒心，對比丘們說：『你們這些油從哪裡買來的？要賣到哪裡去？在哪裡卸貨？在哪裡獲取利益？』比丘們聽了這些話，心中不悅，將此事稟告佛陀，佛說：『從今以後，不得在道路上用扁擔挑東西。違犯者，犯突吉羅（Dukkata，一種輕罪）。』佛陀在自恣日（Pravāraṇā，雨季安居結束的日子）後進行教化。有比丘手拿著革屣（皮鞋）行走，佛陀看見了，明知故問：『為什麼手拿著革屣行走？』回答說：『我的腳趾之間磨破了，沒有東西可以塗抹。』佛說：『從今以後，允許攜帶裝酥油的囊，可以裝一升或半升，還應該攜帶覆蓋囊的物品。』
佛陀從迦毗羅衛國（Kapilavastu），與眾比丘一起前往舍衛國。
【English Translation】 English version: (The demon king) transformed into a large ox body and approached the alms bowl. A Bhikkhu (monk) saw the ox approaching the bowl from afar and said to the Bhikkhu next to him, 'Look at this large ox coming towards my bowl, won't it break my bowl?' The Buddha (enlightened one) told the Bhikkhus, 'This is not an ox, it is a transformation of Mara (demon), wanting to disturb your minds.' The Buddha said, 'From now on, there should be a place to put the alms bowl in the dwelling.'
The Buddha was in Śrāvastī (city in ancient India). There were Bhikkhus who came from Kosala (ancient Indian kingdom) to Śrāvastī with merchants. At that time, the merchants were carrying carts full of oil, traveling in a dangerous place on the road. One of the merchants' cart broke down and the ox's foot was lame. This person said to his companions, 'Help me take as much oil as you can, don't abandon it here.' The companions said, 'Our carts are already full and heavy, if we take your oil, we will all suffer losses together.' The companions abandoned him and left. This merchant was alone guarding the oil, feeling sad and unhappy. The Bhikkhus came from behind, these Bhikkhus were behind for two reasons: one was to avoid the dust, and the other was to dislike the noise of the carts. The merchant guarding the oil saw the Bhikkhus coming and was very happy, thinking, 'This oil is not mine alone, now I should donate it to the Sangha (monastic community).' When the Bhikkhus arrived, he said to the Bhikkhus, 'Gather together, I will donate the oil to the Sangha.' At that time, the Bhikkhus each took oil, filling their bowls, half bowls, and keṇḍu (a type of container), and carried it away, passing through the market to the front. The merchant saw the Bhikkhus carrying the oil and immediately became jealous, saying to the Bhikkhus, 'Where did you buy this oil? Where are you going to sell it? Where are you unloading it? Where are you making a profit?' The Bhikkhus were unhappy upon hearing these words and reported the matter to the Buddha, who said, 'From now on, one must not carry things on a shoulder pole on the road. Whoever violates this commits a Dukkata (minor offense).' The Buddha taught after the Pravāraṇā (end of rainy season retreat). There was a Bhikkhu walking with leather shoes in his hand. The Buddha saw it and knowingly asked, 'Why are you walking with leather shoes in your hand?' He replied, 'My toes are broken and there is nothing to apply.' The Buddha said, 'From now on, one is allowed to carry a bag for storing ghee, which can hold one or half a sena (unit of measurement), and one should also carry something to cover the bag.'
The Buddha traveled from Kapilavastu (ancient city, birthplace of Buddha) to Śrāvastī with the Bhikkhus.
。諸天神隨比丘行，作是念：「若諸比丘或能說法，我等當聽得大利益。」諸比丘行時，作戲調言語，諸天神皆瞋，呵責比丘言：「沙門釋子道路遊行，何不說法咒愿，諸天神得歡喜利益。」諸比丘不知云何？是事白佛，佛言：「從今諸比丘道路行時，應說法咒愿，天神歡喜利益。若比丘在園中住、樹下住、或水邊住、或泉邊住、或多人處住時，諸天神多有來集，皆作是念：『諸比丘或能說法，我等聽受得大利益。』諸比丘在園中住、樹下住、水邊住、泉邊住、多人處住時，說法咒愿，諸天神得歡喜利益。」諸比丘不知云何？是事白佛。佛言：「從今園中住、樹下住、水邊住、泉邊住、多人處住時，當說法咒愿，天神歡喜利益。」
佛在舍衛國。比丘向暮有賊處行。見賊已，是比丘畏賊故失衣。諸比丘不知云何？是事白佛，佛言：「從今比丘不得向暮賊處行，若有事緣向暮行時，以衣分著兩肩上，以繩繫腰疾過賊道。」
佛在阿羅毗國。時阿羅毗無水，諸比丘是事白佛，佛言：「應作井。」
佛在阿羅毗國。是國中有新成僧坊，比丘掃地無棄糞物。是事白佛，佛言：「應畜糞箕。」
佛在舍衛國，有比丘患下，數數起故大疲極。是事白佛，佛言：「應床上穿孔、床下安器。」
佛在舍
【現代漢語翻譯】 現代漢語譯本 諸天神跟隨著比丘（bhikkhu，佛教僧侶）行走，心中想著：『如果這些比丘能夠說法，我們就能聽聞並獲得巨大的利益。』但是比丘們行走時，卻只是戲謔調笑，諸天神都感到生氣，呵斥比丘們說：『你們這些沙門釋子（Śākyaputra，釋迦牟尼佛的弟子）在道路上行走，為什麼不說法咒愿，讓諸天神能夠歡喜並獲得利益呢？』比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『從今以後，比丘們在道路上行走時，應該說法咒愿，讓天神歡喜並獲得利益。如果比丘們住在園林中、樹下、水邊、泉邊或者人多的地方，很多天神都會聚集過來，他們心裡想著：『這些比丘或許能夠說法，我們就能聽聞並獲得巨大的利益。』比丘們在園林中、樹下、水邊、泉邊或者人多的地方，應該說法咒愿，讓天神歡喜並獲得利益。』比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『從今以後，在園林中、樹下、水邊、泉邊或者人多的地方，應當說法咒愿，讓天神歡喜並獲得利益。』 佛陀在舍衛國（Śrāvastī）的時候，有比丘在傍晚時分走到有盜賊出沒的地方。他看到了盜賊，因為害怕盜賊而丟掉了衣服。比丘們不知道該怎麼辦，就把這件事稟告了佛陀。佛陀說：『從今以後，比丘不得在傍晚時分走到有盜賊出沒的地方。如果因為有事必須在傍晚行走，應該把衣服分搭在兩肩上，用繩子繫住腰，快速通過盜賊出沒的道路。』 佛陀在阿羅毗國（Alavī）的時候，阿羅毗國缺水，比丘們把這件事稟告了佛陀。佛陀說：『應該挖井。』 佛陀在阿羅毗國的時候，這個國家新建了一座僧坊（saṃghārāma，僧侶居住的場所），比丘們掃地后沒有地方丟棄糞便雜物。比丘們把這件事稟告了佛陀。佛陀說：『應該準備糞箕。』 佛陀在舍衛國的時候，有比丘患了痢疾，因為頻繁起身而感到非常疲憊。比丘們把這件事稟告了佛陀。佛陀說：『應該在床上開孔，在床下放置容器。』 佛陀在舍
【English Translation】 English version The gods followed the bhikkhus (bhikkhu, Buddhist monks), thinking, 'If these bhikkhus could preach the Dharma, we would listen and gain great benefits.' However, when the bhikkhus walked, they only made jokes and frivolous remarks. The gods were all angry and rebuked the bhikkhus, saying, 'You Śākyaputras (Śākyaputra, disciples of Śākyamuni Buddha) are walking on the road, why don't you preach the Dharma and offer blessings, so that the gods can be happy and gain benefits?' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'From now on, when bhikkhus walk on the road, they should preach the Dharma and offer blessings, so that the gods will be happy and gain benefits. If bhikkhus live in gardens, under trees, by the water, by springs, or in crowded places, many gods will gather, thinking, 'These bhikkhus may be able to preach the Dharma, and we will listen and gain great benefits.' When bhikkhus are in gardens, under trees, by the water, by springs, or in crowded places, they should preach the Dharma and offer blessings, so that the gods will be happy and gain benefits.' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'From now on, when in gardens, under trees, by the water, by springs, or in crowded places, you should preach the Dharma and offer blessings, so that the gods will be happy and gain benefits.' When the Buddha was in Śrāvastī, a bhikkhu walked into a place where thieves frequented in the evening. He saw the thieves and lost his clothes because he was afraid of them. The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'From now on, bhikkhus should not walk into places where thieves frequent in the evening. If there is a reason to walk in the evening, they should drape their clothes over both shoulders, tie a rope around their waist, and quickly pass through the road where thieves frequent.' When the Buddha was in Alavī, there was a shortage of water in Alavī. The bhikkhus reported this matter to the Buddha. The Buddha said, 'You should dig wells.' When the Buddha was in Alavī, a new saṃghārāma (saṃghārāma, a place where monks live) was built in this country. The bhikkhus swept the floor but had no place to dispose of the excrement and debris. The bhikkhus reported this matter to the Buddha. The Buddha said, 'You should prepare dustpans.' When the Buddha was in Śrāvastī, a bhikkhu suffered from dysentery and felt very tired because he had to get up frequently. The bhikkhus reported this matter to the Buddha. The Buddha said, 'You should make a hole in the bed and place a container under the bed.' When the Buddha was in Śrā
衛國，長老優波離問佛：「世尊！如弗迦羅沙王婆羅門，從佛乞三種禮敬：『若沙門瞿曇，見我乘象時，若手持轡、若著革屣、若斂腳時、若卻頭上幞，見是已當知我已禮敬沙門瞿曇。我在道行時，或豎腳、或卻天冠、或卻蓋，見是已當知我已禮敬世尊。若沙門瞿曇，見我在大眾中，大聲語時、喜笑時、或掉衣角時，見是已當知我已禮敬世尊。』比丘應作是三種禮不？」佛言：「不得。」佛語優波離：「稱和南者，是口語。若曲身者，是名心凈。優波離！若比丘禮時，從座起，偏袒右肩、脫革屣、右膝著地，以兩手接上座足。」
佛在舍衛國，諸比丘于祇桓中處處剃髮，時諸天神金剛神皆瞋訶責：「此處不應作是。」諸比丘不知云何？是事白佛，佛言：「從今不應處處剃髮。」時多積發，佛言：「應除棄。」除棄時比丘吐逆，佛言：「應一處作坑。」
佛在舍衛國。有人施僧華鬘，諸比丘不受，不知用華鬘作何物？是事白佛，佛言：「聽受，應以針釘著壁上，房舍得香、施者得福。」
佛在舍衛國。時眾僧髮長，時剃髮人大懅，時有一剃髮人作比丘，是比丘作是念：「若佛聽我畜剃髮刀剃僧發者善。」是事白佛，佛言：「聽畜剃刀與僧剃髮。」
佛在舍衛國。時僧指爪長，剃髮人懅。時有剃
【現代漢語翻譯】 現代漢語譯本： 衛國，長老優波離問佛：『世尊！如弗迦羅沙王（Pukkusa, 國王名）婆羅門，從佛乞三種禮敬：『若沙門瞿曇（Śramaṇa Gautama, 釋迦牟尼佛的稱號），見我乘象時，若手持轡、若著革屣（皮鞋）、若斂腳時、若卻頭上幞（頭巾），見是已當知我已禮敬沙門瞿曇。我在道行時，或豎腳、或卻天冠、或卻蓋（傘），見是已當知我已禮敬世尊。若沙門瞿曇，見我在大眾中，大聲語時、喜笑時、或掉衣角時，見是已當知我已禮敬世尊。』比丘應作是三種禮不？』佛言：『不得。』佛語優波離：『稱和南（合掌致敬）者，是口語。若曲身者，是名心凈。優波離！若比丘禮時，從座起，偏袒右肩、脫革屣、右膝著地，以兩手接上座足。』 佛在舍衛國（Śrāvastī, 古印度城市名），諸比丘于祇桓（Jetavana, 祇樹給孤獨園的簡稱）中處處剃髮，時諸天神金剛神皆瞋訶責：『此處不應作是。』諸比丘不知云何？是事白佛，佛言：『從今不應處處剃髮。』時多積發，佛言：『應除棄。』除棄時比丘吐逆，佛言：『應一處作坑。』 佛在舍衛國。有人施僧華鬘（guirlande de fleurs, 花環），諸比丘不受，不知用華鬘作何物？是事白佛，佛言：『聽受，應以針釘著壁上，房舍得香、施者得福。』 佛在舍衛國。時眾僧髮長，時剃髮人大懅（畏懼），時有一剃髮人作比丘，是比丘作是念：『若佛聽我畜剃髮刀剃僧發者善。』是事白佛，佛言：『聽畜剃刀與僧剃髮。』 佛在舍衛國。時僧指爪長，剃髮人懅。時有剃
【English Translation】 English version: In Śrāvastī (ancient Indian city), the elder Upāli asked the Buddha: 'Venerable Sir! As Pukkusa (king's name), the Brahmin, requested three forms of reverence from the Buddha: 『If Śramaṇa Gautama (Śramaṇa Gautama, title of Shakyamuni Buddha) sees me riding an elephant, whether holding the reins, wearing leather shoes, retracting my feet, or removing the turban from my head, upon seeing this, know that I have paid reverence to Śramaṇa Gautama. When I am walking on the road, whether raising my foot, removing my heavenly crown, or removing my parasol, upon seeing this, know that I have paid reverence to the World Honored One. If Śramaṇa Gautama sees me in a crowd, speaking loudly, laughing, or waving the corner of my garment, upon seeing this, know that I have paid reverence to the World Honored One.』 Should the monks perform these three forms of reverence?』 The Buddha said, 『No.』 The Buddha said to Upāli, 『Saying 『Namo』 (paying homage with palms together) is verbal. Bowing the body is called purity of mind. Upāli! When a monk pays reverence, he should rise from his seat, bare his right shoulder, remove his leather shoes, place his right knee on the ground, and with both hands, touch the feet of the senior monk.』 The Buddha was in Śrāvastī (Śrāvastī, name of an ancient Indian city). The monks were shaving their heads everywhere in Jetavana (Jetavana, short for Jetavana Anathapindika Monastery). At that time, the gods and vajra-wielding deities were all angry and rebuked them, saying, 『This should not be done here.』 The monks did not know what to do. They reported this matter to the Buddha. The Buddha said, 『From now on, you should not shave your heads everywhere.』 At that time, much hair accumulated. The Buddha said, 『It should be discarded.』 When discarding it, the monks vomited. The Buddha said, 『A pit should be made in one place.』 The Buddha was in Śrāvastī. Someone offered flower garlands (guirlande de fleurs, flower wreath) to the Sangha. The monks did not accept them, not knowing what to do with the flower garlands. They reported this matter to the Buddha. The Buddha said, 『You may accept them. They should be pinned to the wall with needles, so that the rooms will be fragrant and the donors will gain merit.』 The Buddha was in Śrāvastī. At that time, the monks' hair grew long, and the barbers were very fearful. At that time, there was a barber who became a monk. This monk thought, 『If the Buddha allows me to keep a razor to shave the monks' hair, that would be good.』 He reported this matter to the Buddha. The Buddha said, 『You may keep a razor to shave the monks' hair.』 The Buddha was in Śrāvastī. At that time, the monks' nails grew long, and the barbers were fearful. At that time, there was a barber
發人作比丘，是比丘作是念：「若佛聽我畜截爪刀與僧截爪者善。」是事白佛，佛言：「聽畜刀與僧截爪。」
佛在舍衛國。爾時僧鼻毛長，時剃髮人懅。時有剃髮人作比丘，是比丘作是念：「若佛聽我畜鑷拔僧鼻中毛者善。」是事白佛，佛言：「聽畜鑷拔僧鼻中毛。」
佛在舍衛國。諸比丘露地敷繩床，結跏趺坐禪，天熱睡時頭動。有一毒蛇繩床前行，見比丘頭動，蛇作是念：「或欲惱我。」即跳螫比丘額，是比丘故睡不覺，第二螫額亦復不覺，第三螫額比丘即死。諸比丘食后彼處經行，見是比丘死，不知云何？是事白佛。佛以是事集比丘僧，集比丘僧已語諸比丘：「從今繩床腳下施支令八指。」
佛在舍衛國。爾時長老畢陵伽婆蹉眼痛，入浴室洗時，汗入眼中便增痛，佛言：「應以泥塗額上。」時泥氣入眼眼復增劇。是事白佛，佛言：「應以香和泥塗額上。」
佛在舍衛國。長老優波離問佛：「如佛說：『汝目連！從今僧自說戒，我不入僧中。』諸比丘不知誰應說戒？」佛言：「應上座說；若上座不利，次第二上座；如是次第能者說。」時有說戒人處處忘，忘時默然住，佛言：「應授。」諸比丘便次第授，佛言：「不應次第授，但授忘處。」
佛在舍衛國。長老優波離問佛：「阿
【現代漢語翻譯】 現代漢語譯本 佛陀允許剃度者成為比丘后，這位比丘心想：『如果佛陀允許我持有剪指甲刀，並讓僧團的人幫我剪指甲，那就太好了。』他將此事稟告佛陀，佛陀說：『允許持有剪指甲刀，並讓僧團的人剪指甲。』
佛陀在舍衛國。當時，有僧人的鼻毛很長，負責剃頭的人感到害怕。當時，有一位剃頭匠出家為比丘，這位比丘心想：『如果佛陀允許我持有鑷子，拔除僧人鼻孔里的毛，那就太好了。』他將此事稟告佛陀，佛陀說：『允許持有鑷子，拔除僧人鼻孔里的毛。』
佛陀在舍衛國。眾比丘在露天的地方鋪設繩床，結跏趺坐禪修，天氣炎熱時打瞌睡，頭會晃動。一條毒蛇在繩床前爬行，看到比丘的頭晃動，蛇心想：『他可能想騷擾我。』於是跳起來螫了比丘的額頭，這位比丘因為睡著了沒有察覺，第二次螫額頭也沒有察覺，第三次螫額頭后比丘就死了。眾比丘飯後在那處地方經行，看到這位比丘死了，不知道該怎麼辦。他們將此事稟告佛陀。佛陀因為這件事召集了比丘僧團，召集比丘僧團后告訴眾比丘：『從今以後，繩床的腳下要安裝支撐，高度為八指。』
佛陀在舍衛國。當時，長老畢陵伽婆蹉（Pilindavatsa）眼睛疼痛，進入浴室洗澡時，汗水流進眼睛裡，疼痛加劇。佛陀說：『應該用泥塗在額頭上。』當時，泥的氣味進入眼睛，眼睛反而更加疼痛。他將此事稟告佛陀，佛陀說：『應該用香料和泥土混合后塗在額頭上。』
佛陀在舍衛國。長老優波離（Upali）問佛陀：『如佛陀所說：『目連（Maudgalyayana）！從今以後，僧團自己說戒，我不進入僧團中。』眾比丘不知道應該由誰來說戒？』佛陀說：『應該由上座來說；如果上座不擅長，就由第二上座來說；像這樣依次由能勝任的人來說。』當時，有位說戒人在各處都忘記內容，忘記時就默然不語，佛陀說：『應該給予提示。』眾比丘便依次給予提示，佛陀說：『不應該依次給予提示，只應該提示忘記的地方。』
佛陀在舍衛國。長老優波離（Upali）問佛陀：『阿
【English Translation】 English version After a person was ordained as a Bhikkhu (monk), the Bhikkhu thought: 'If the Buddha would allow me to keep nail-clippers and have the Sangha (monastic community) cut my nails, that would be good.' He reported this matter to the Buddha, and the Buddha said: 'It is allowed to keep nail-clippers and have the Sangha cut nails.'
The Buddha was in Shravasti (a major city in ancient India). At that time, a monk's nose hairs were long, and the barber was afraid. At that time, a barber became a Bhikkhu, and this Bhikkhu thought: 'If the Buddha would allow me to keep tweezers to pluck the hairs from the monks' noses, that would be good.' He reported this matter to the Buddha, and the Buddha said: 'It is allowed to keep tweezers to pluck the hairs from the monks' noses.'
The Buddha was in Shravasti. The Bhikkhus spread out rope beds in an open area, sat in the lotus position for meditation, and nodded off when it was hot. A poisonous snake crawled in front of a rope bed, saw the Bhikkhu's head moving, and the snake thought: 'He might be trying to bother me.' So it jumped up and stung the Bhikkhu's forehead. The Bhikkhu didn't notice because he was asleep. It stung his forehead a second time, and he still didn't notice. After the third sting to the forehead, the Bhikkhu died. The Bhikkhus were walking around there after their meal and saw that the Bhikkhu was dead, and they didn't know what to do. They reported this matter to the Buddha. The Buddha gathered the Sangha of Bhikkhus because of this matter. After gathering the Sangha of Bhikkhus, he told the Bhikkhus: 'From now on, supports should be placed under the legs of the rope beds, with a height of eight fingers.'
The Buddha was in Shravasti. At that time, the Elder Pilindavatsa (Pilindavatsa) had sore eyes. When he entered the bathroom to wash, sweat got into his eyes, and the pain increased. The Buddha said: 'You should apply mud to your forehead.' At that time, the smell of the mud got into his eyes, and his eyes became even more painful. He reported this matter to the Buddha, and the Buddha said: 'You should mix fragrance with the mud and apply it to your forehead.'
The Buddha was in Shravasti. The Elder Upali (Upali) asked the Buddha: 'As the Buddha said: 'Maudgalyayana (Maudgalyayana)! From now on, the Sangha will recite the precepts themselves, and I will not enter the Sangha.' The Bhikkhus don't know who should recite the precepts?' The Buddha said: 'The most senior monk should recite them; if the most senior monk is not skilled, then the second most senior monk should recite them; in this way, those who are capable should recite them in order.' At that time, the person reciting the precepts kept forgetting things in various places. When he forgot, he remained silent. The Buddha said: 'He should be prompted.' The Bhikkhus then prompted him in order. The Buddha said: 'You should not prompt him in order, but only prompt him where he has forgotten.'
The Buddha was in Shravasti. The Elder Upali (Upali) asked the Buddha: 'A'
耆達婆羅門，施佛八種漿：周羅漿、牟羅漿、俱羅漿、樓伽漿、說盤提漿、頗梨沙梨漿、桃漿、蒲萄漿等，今日受明日得飲不？」佛言：「無滓，病者得飲。有滓，不聽飲。」
佛在王舍城。有大僧坊，是中有客比丘，初夜、中夜、后夜一一時來，見下座比丘，脫衣坐遣令起。下座答言：「住，上座不知時。」諸比丘不知云何？是事白佛，佛言：「從今若唱時、若打揵稚時，分取臥具然後敷私臥具然燈，星宿出時，禪鎮著頭上，自是已后，不應遣下座起。遣者，突吉羅。」
佛在阿羅毗國。阿羅毗上座，初夜坐禪中夜還房，還房時道中畏師子虎狼熊羆。是事白佛，佛言：「房舍四邊應作墻，若作籬繞四邊豎柵。」
佛在阿羅毗國。有新房舍，天旱久不雨，后卒雨大水漬墻壁爛壞。是事白佛，佛言：「應作水竇繞，四邊應作塹。」
佛在舍衛國。爾時比丘尼僧髮長，時剃髮人懅不得剃。有一比丘尼名提舍，先是剃髮人，作是念：「若佛聽我畜剃刀與比丘尼剃髮者善。」是事白佛，佛言：「聽畜剃刀剃比丘尼發。」
佛在舍衛國。時比丘尼僧爪長，剃髮人懅。有比丘尼名提舍，先是剃髮人，作是念：「若佛聽我畜剪爪刀與諸比丘尼剪爪者善。」是事白佛，佛言：「聽畜剪爪刀與比丘尼僧剪
【現代漢語翻譯】 現代漢語譯本 耆達（Jita）婆羅門供養佛陀八種漿：周羅漿、牟羅漿、俱羅漿、樓伽漿、說盤提漿、頗梨沙梨漿、桃漿、蒲萄漿等，如果今天供養，明天可以飲用嗎？」佛陀說：「沒有殘渣的，病人可以飲用。有殘渣的，不允許飲用。」
佛陀在王舍城。有一座大型僧院，其中有客居的比丘，在初夜、中夜、后夜的每個時段都來，看見下座的比丘，就脫下衣服坐下，並讓他們起身。下座比丘回答說：『請住下，上座不知道時間。』眾比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『從今以後，如果報時、或者敲犍稚時，先分好臥具，然後鋪設自己的臥具，點亮燈，當星宿出現時，將禪鎮戴在頭上，從這以後，不應該讓下座比丘起身。如果強迫，犯突吉羅罪。』
佛陀在阿羅毗國。阿羅毗的上座，初夜坐禪，中夜返回房間，返回房間時，路上害怕獅子、老虎、狼、熊、羆。這件事稟告佛陀，佛陀說：『房舍四邊應該築牆，或者用籬笆圍繞，四邊豎立柵欄。』
佛陀在阿羅毗國。有新的房舍，天旱很久不下雨，後來突然下大雨，水浸泡墻壁，導致墻壁腐爛損壞。這件事稟告佛陀，佛陀說：『應該挖排水溝環繞，四邊應該挖壕溝。』
佛陀在舍衛國。當時比丘尼僧團的頭髮長了，剃頭的人害怕不敢剃。有一位比丘尼名叫提舍（Tisha），先前是剃頭的人，她心想：『如果佛陀允許我持有剃刀為比丘尼剃髮，那就太好了。』這件事稟告佛陀，佛陀說：『允許持有剃刀為比丘尼剃髮。』
佛陀在舍衛國。當時比丘尼僧團的指甲長了，剃頭的人害怕。有一位比丘尼名叫提舍（Tisha），先前是剃頭的人，她心想：『如果佛陀允許我持有剪指甲刀為比丘尼剪指甲，那就太好了。』這件事稟告佛陀，佛陀說：『允許持有剪指甲刀為比丘尼僧團剪指甲。』
【English Translation】 English version Jita the Brahmin offered the Buddha eight kinds of juice: Zhouluo juice, Mouluo juice, Juluo juice, Loujia juice, Shuopanti juice, Polishali juice, peach juice, and grape juice, etc. If offered today, can they be drunk tomorrow?' The Buddha said, 'Those without dregs can be drunk by the sick. Those with dregs are not allowed to be drunk.'
The Buddha was in Rajagriha (Wangshecheng). There was a large monastery, in which there were guest monks who came at every period of the first night, middle night, and last night. Seeing the junior monks, they took off their clothes and sat down, ordering them to get up. The junior monks replied, 'Please stay, the senior monk does not know the time.' The monks did not know what to do. This matter was reported to the Buddha, who said, 'From now on, when announcing the time or striking the ghanta (jianzhi), first divide the bedding, then spread out your own bedding, light the lamp, and when the stars appear, put the meditation cushion on your head. From then on, you should not ask the junior monks to get up. If you force them, you commit a Dukkhata (Tujiluo) offense.'
The Buddha was in Alavi (A luo pi guo). The senior monk of Alavi, after meditating in the first night, returned to his room in the middle night. On the way back to his room, he was afraid of lions, tigers, wolves, bears, and brown bears. This matter was reported to the Buddha, who said, 'Walls should be built around the four sides of the house, or fences should be built around the four sides, and fences should be erected.'
The Buddha was in Alavi (A luo pi guo). There were new houses, and there had been a long drought without rain. Later, there was a sudden heavy rain, and the water soaked the walls, causing them to rot and be damaged. This matter was reported to the Buddha, who said, 'Drainage ditches should be dug around, and trenches should be dug on all four sides.'
The Buddha was in Shravasti (Sheweiguo). At that time, the hair of the Bhikkhuni (Biqiu Ni) Sangha (Seng) had grown long, and the barbers were afraid to shave it. There was a Bhikkhuni named Tisha (Tisha), who was previously a barber. She thought, 'If the Buddha allows me to keep a razor to shave the Bhikkhunis' hair, that would be good.' This matter was reported to the Buddha, who said, 'You are allowed to keep a razor to shave the Bhikkhunis' hair.'
The Buddha was in Shravasti (Sheweiguo). At that time, the nails of the Bhikkhuni (Biqiu Ni) Sangha (Seng) had grown long, and the barbers were afraid. There was a Bhikkhuni named Tisha (Tisha), who was previously a barber. She thought, 'If the Buddha allows me to keep nail clippers to cut the nails of the Bhikkhunis, that would be good.' This matter was reported to the Buddha, who said, 'You are allowed to keep nail clippers to cut the nails of the Bhikkhuni Sangha.'
爪。」
佛在舍衛國。時諸比丘尼僧鼻毛長，剃髮人懅。有一比丘尼名提舍，先是剃髮人，作是念：「若佛聽我畜鑷與比丘尼拔鼻中毛者善。」是事白佛，佛言：「聽畜鑷拔諸比丘尼鼻中毛。」
佛在王舍城。爾時六群比丘，以貝珠裈衣著。諸居士呵責言：「諸沙門釋子自言：『善好有德。』以貝珠裈衣著，如王、如大臣。」是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是因緣集比丘僧，知而故問六群比丘：「實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，以貝珠裈衣著？」種種因緣呵已，語諸比丘：「從今不得貝珠裈衣著。著者，突吉羅。」
佛在舍衛國。阿耆達婆羅門持衣施佛，佛語阿耆達：「是衣分與僧。」時分與僧，諸比丘不受，作是言：「我三衣具足，何用是衣為？」是婆羅門還到佛所，作是言：「世尊！諸比丘不受我衣。」時佛持刀與阿耆達教言：「以刀割一張㲲作衣緣，一人與一段。」
佛在舍衛國。時長老跋提，著衲衣段段裂壞。佛見是跋提，知而故問跋提：「汝衲衣何以破壞？」答言：「我糞掃衣故，世尊！是以破壞。」佛語跋提：「若糞掃衣、若居士衣，好割截治縫，令周正別施緣。」佛自恣後人間遊行教化，有一
【現代漢語翻譯】 現代漢語譯本 『爪』（指甲）。
佛陀在舍衛國。當時，一些比丘尼的鼻毛很長，負責剃髮的人感到害怕。有一位比丘尼名叫提舍，之前是剃髮匠，她心想：『如果佛陀允許我使用鑷子為比丘尼們拔除鼻毛就好了。』她將此事稟告佛陀，佛陀說：『允許使用鑷子為比丘尼們拔除鼻毛。』
佛陀在王舍城。當時，六群比丘穿著用貝珠裝飾的內褲。一些居士責備他們說：『這些沙門釋子自稱善良有德，卻穿著貝珠內褲，像國王或大臣一樣。』有些少欲知足、奉行頭陀行的比丘聽到此事後心中不悅，向佛陀詳細稟告。佛陀因此召集比丘僧眾，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種理由責備六群比丘：『怎麼能身為比丘，卻穿著貝珠內褲呢？』用各種理由責備之後，佛陀告訴眾比丘：『從今以後，不得穿著貝珠內褲。如果有人穿，犯突吉羅罪。』（突吉羅：輕罪）
佛陀在舍衛國。阿耆達（Ajita）婆羅門拿著一件衣服供養佛陀，佛陀對阿耆達說：『這件衣服分給僧眾。』分給僧眾時，比丘們不接受，說：『我的三衣已經足夠，要這件衣服做什麼呢？』這位婆羅門回到佛陀那裡，說：『世尊！比丘們不接受我的衣服。』當時，佛陀拿了一把刀給阿耆達，教導他說：『用刀割下一張毛氈，做成衣服的邊緣，每人分一段。』
佛陀在舍衛國。當時，長老跋提（Bhadra）穿著的衲衣破爛不堪。佛陀看到跋提，明知故問跋提：『你的衲衣為什麼破損成這樣？』跋提回答說：『因為是糞掃衣的緣故，世尊！所以才會破損。』佛陀告訴跋提：『無論是糞掃衣還是居士供養的衣服，都要好好地裁剪縫補，使之整齊，另外縫上邊緣。』佛陀在自恣日（Pavarana）后在人間教化，有一
【English Translation】 English version 『Claw』 (fingernail).
The Buddha was in Shravasti (Savatthi). At that time, some bhikkhunis (bhikkhuni: female monastic) had long nose hairs, and the barbers were afraid. There was a bhikkhuni named Tisha (Tissa), who used to be a barber. She thought, 'If the Buddha would allow me to keep tweezers to pluck the nose hairs of the bhikkhunis, that would be good.' She reported this matter to the Buddha, and the Buddha said, 'It is allowed to keep tweezers to pluck the nose hairs of the bhikkhunis.'
The Buddha was in Rajagriha (Rajagaha). At that time, the group of six bhikkhus (group of six refers to a group of problematic monks) were wearing underwear adorned with mother-of-pearl beads. Some laypeople criticized them, saying, 'These Shramana (ascetic) Shakya (Sakya, referring to the Buddha's clan) disciples claim to be virtuous, yet they wear underwear adorned with mother-of-pearl beads, like kings or ministers.' Some bhikkhus who were content with little and practiced asceticism (dhuta), upon hearing this, were displeased and reported it to the Buddha in detail. The Buddha gathered the sangha (monastic community) because of this, and knowingly asked the group of six bhikkhus, 'Did you really do this?' They replied, 'We did, World-Honored One!' The Buddha rebuked the group of six bhikkhus for various reasons, saying, 'How can you be bhikkhus and wear underwear adorned with mother-of-pearl beads?' After rebuking them for various reasons, the Buddha told the bhikkhus, 'From now on, it is not allowed to wear underwear adorned with mother-of-pearl beads. Whoever wears it commits a dukkhata (minor offense).' (Dukkata: minor offense)
The Buddha was in Shravasti (Savatthi). Ajita (Ajita) the Brahmin (Brahmin: member of the priestly class) brought a robe to offer to the Buddha. The Buddha said to Ajita, 'Distribute this robe to the sangha.' When it was distributed to the sangha, the bhikkhus did not accept it, saying, 'My three robes are already sufficient, what would I do with this robe?' The Brahmin returned to the Buddha and said, 'World-Honored One! The bhikkhus do not accept my robe.' At that time, the Buddha gave a knife to Ajita and instructed him, 'Use the knife to cut a piece of felt to make the edge of the robe, and give each person a piece.'
The Buddha was in Shravasti (Savatthi). At that time, the elder Bhadra (Bhadra) was wearing a patched robe that was torn to pieces. The Buddha saw Bhadra and knowingly asked him, 'Why is your patched robe so damaged?' Bhadra replied, 'Because it is a rag robe, World-Honored One! That is why it is damaged.' The Buddha told Bhadra, 'Whether it is a rag robe or a robe offered by a layperson, it should be properly cut, mended, and sewn to make it neat, and the edges should be sewn separately.' After the Pavarana (Pavarana: end of the rainy season retreat) the Buddha was teaching in the human world, there was a
比丘手執革屣行，佛見是比丘知而故問：「何以故手執革屣行？」答言：「革屣敗斷。」爾時革師懅不得治，佛言：「從今聽畜錐刀畜皮，若能縫者隨意縫治。」
佛在舍衛國，爾時比丘尼僧誦戒不利，瞿曇彌比丘尼往到佛所，頭面作禮在一面立已，白佛言：「比丘尼僧誦戒不利，愿世尊教令誦利。」佛言：「不得。何以故？若比丘尼能一聞我語能受持者將來。」瞿曇彌還所住處，諸比丘尼問瞿曇彌：「得教誦戒不？」答言：「不得。」「何以故不得？」「佛言：『若比丘尼能一聞我語能受持者將來。』」時修目佉比丘尼，是婆羅門種出家，有大念力，白瞿曇彌言：「我能受持。」時瞿曇彌將修目佉比丘尼往到佛所。爾時世尊欲二月遊行教化，是時多有諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人皆詣佛所。時二比丘尼不得聞戒，即還住處。諸比丘尼問言：「得教誦戒不？」答言：「不得。」「何以故不得？」答言：「佛欲二月遊行，多有天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人與非人皆詣佛所，不得聞戒。」爾時世尊二月遊行竟，還舍衛國。即時瞿曇彌將修目佉比丘尼往到佛所，頭面作禮在一面立已，白佛言：「世尊！諸比丘尼誦戒不利，愿世尊教諸比丘
【現代漢語翻譯】 現代漢語譯本 比丘拿著破損的皮鞋行走，佛陀看見這位比丘，明知故問：『你為何拿著皮鞋行走？』比丘回答說：『皮鞋破損斷裂了。』當時，縫補皮鞋的工匠稀少，難以修補。佛陀說：『從今以後，允許比丘擁有錐子、刀子和皮革，如果能自己縫補，就隨意縫補。』
佛陀在舍衛國時，當時的比丘尼僧團背誦戒律不順利。瞿曇彌（Gotami，佛陀的姨母）比丘尼前往佛陀處，頂禮佛足後站在一旁，稟告佛陀說：『比丘尼僧團背誦戒律不順利，希望世尊教導她們，使她們能順利背誦。』佛陀說：『不行。為什麼呢？如果比丘尼能聽一遍我的話就能受持，就帶來。』瞿曇彌回到她的住所，眾比丘尼問瞿曇彌：『得到教導背誦戒律了嗎？』回答說：『沒有得到。』『為什麼沒有得到？』『佛陀說：『如果比丘尼能聽一遍我的話就能受持，就帶來。』』當時，修目佉（Sujata，人名）比丘尼，是婆羅門種姓出家，有很大的記憶力，對瞿曇彌說：『我能受持。』當時，瞿曇彌將修目佉比丘尼帶到佛陀處。當時，世尊要用兩個月的時間進行閉關教化，那時有很多天（Deva，天神）、龍（Naga，龍神）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神，負責音樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）、人和非人，都來到佛陀處。當時，這兩位比丘尼無法聽到戒律，就回到住所。眾比丘尼問：『得到教導背誦戒律了嗎？』回答說：『沒有得到。』『為什麼沒有得到？』回答說：『佛陀要用兩個月的時間閉關，有很多天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人和非人，都來到佛陀處，無法聽到戒律。』當時，世尊兩個月的閉關結束后，回到舍衛國。當時，瞿曇彌將修目佉比丘尼帶到佛陀處，頂禮佛足後站在一旁，稟告佛陀說：『世尊！眾比丘尼背誦戒律不順利，希望世尊教導眾比丘』
【English Translation】 English version A Bhikkhu (Buddhist monk) was walking with worn-out leather shoes in his hand. The Buddha saw this Bhikkhu and knowingly asked: 'Why are you walking with leather shoes in your hand?' The Bhikkhu replied: 'The leather shoes are broken and torn.' At that time, leather craftsmen were scarce and difficult to find for repairs. The Buddha said: 'From now on, Bhikkhus are allowed to possess awls, knives, and leather. If they can sew themselves, they may do so as they wish.'
The Buddha was in Sravasti (Savatthi, an ancient city in India). At that time, the Bhikkhuni Sangha (community of nuns) was having difficulty reciting the precepts. Gotami (Gotami, Buddha's aunt) Bhikkhuni went to the Buddha, bowed her head to his feet, stood to one side, and reported to the Buddha: 'The Bhikkhuni Sangha is having difficulty reciting the precepts. May the World Honored One teach them so that they can recite them smoothly.' The Buddha said: 'It is not allowed. Why? If a Bhikkhuni can hear my words once and uphold them, bring her here.' Gotami returned to her residence. The Bhikkhunis asked Gotami: 'Did you receive instruction on reciting the precepts?' She replied: 'I did not.' 'Why not?' 'The Buddha said: 'If a Bhikkhuni can hear my words once and uphold them, bring her here.'' At that time, Sujata (Sujata, a name) Bhikkhuni, who was born into a Brahmin (Brahmin, the highest caste in Hinduism) family and had great memory, said to Gotami: 'I can uphold them.' Then, Gotami brought Sujata Bhikkhuni to the Buddha. At that time, the World Honored One was about to spend two months in seclusion for teaching. At that time, many Devas (Deva, gods), Nagas (Naga, serpent deities), Yakshas (Yaksa, a type of spirit), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, warring deities), Garudas (Garuda, mythical bird-like creatures), Kinnaras (Kinnara, mythical half-human, half-bird creatures), Mahoragas (Mahoraga, great serpent deities), humans, and non-humans all came to the Buddha. At that time, these two Bhikkhunis could not hear the precepts and returned to their residence. The Bhikkhunis asked: 'Did you receive instruction on reciting the precepts?' They replied: 'We did not.' 'Why not?' They replied: 'The Buddha is spending two months in seclusion, and many Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans have all come to the Buddha, so we could not hear the precepts.' At that time, the World Honored One finished his two months of seclusion and returned to Sravasti. Then, Gotami brought Sujata Bhikkhuni to the Buddha, bowed her head to his feet, stood to one side, and reported to the Buddha: 'World Honored One! The Bhikkhunis are having difficulty reciting the precepts. May the World Honored One teach the Bhikkhus.'
尼。」佛言：「不得。何以故？若有比丘尼一聞我語能受持者將來。」瞿曇彌言：「愿世尊說，是修目佉比丘尼能受持。」佛即為說，修目佉比丘尼即時受持。爾時世尊更為瞿曇彌、修目佉比丘尼，種種說法示教利喜。時佛為瞿曇彌、修目佉比丘尼說法示教利喜已默然。即從座起，頭面作禮右繞而去。時佛見瞿曇彌、修目佉比丘尼右繞去不久，以是事集比丘僧，集僧已語諸比丘：「從今比丘應誦比丘尼戒，莫令忘失。何以故？諸女人喜忘智慧散亂，我般泥洹后，諸比丘尼當從大僧問戒法。」
佛在舍衛國。爾時長老阿難與大眾圍繞說法，時有上座比丘後來，起第二下座，第二下座復起第三，如是上座來時，次第起故眾亂，妨聽說法。諸長者作是念言：「此中亦無有前食后食，何用次第坐為？妨聽說法。」爾時世尊見諸長者呵責比丘，佛以是事集比丘僧，語諸比丘：「從今聽法時上座來，不應遣下座起。起者，突吉羅。若和上阿阇梨來，恭敬故自起，不得起他。若起他者，突吉羅。」佛言：「從今三比丘中間隔三歲，得共大床坐。二人得共一繩床坐，不得三人。獨坐床上應一人坐，不應二人。」
佛在舍衛國。有一長者，請佛及僧明日食，佛默然受。知佛受已從座起，頭面作禮右繞而去，還家竟夜辦種種多
【現代漢語翻譯】 瞿曇彌問道：『世尊，是否有比丘尼只要聽聞您的教誨就能受持奉行，直至未來？』佛陀回答：『不能這樣。』瞿曇彌問：『為什麼呢？』佛陀說：『如果有一位比丘尼只要聽聞我的教誨就能受持奉行，她就能來到未來。』瞿曇彌說：『愿世尊宣說，這位修目佉（name of a Bhikkhuni）比丘尼能夠受持。』佛陀就為她宣說，修目佉比丘尼立刻受持。當時世尊更為瞿曇彌、修目佉比丘尼，以種種方式說法，開示教導，令她們歡喜。當時佛陀為瞿曇彌、修目佉比丘尼說法開示教導，令她們歡喜后，便默然不語。隨即從座位起身，頂禮佛足，右繞三匝后離去。佛陀看到瞿曇彌、修目佉比丘尼右繞離去不久，因為這件事召集了比丘僧團，召集僧團后告訴各位比丘：『從今以後，比丘們應當背誦比丘尼戒，不要讓它遺忘。為什麼呢？因為女人們容易遺忘，智慧散亂。我般涅槃（Parinirvana）后，各位比丘尼應當從大僧處請問戒法。』 佛陀住在舍衛國（Śrāvastī）。當時長老阿難（Ānanda）被大眾圍繞著說法，這時有一位上座比丘（senior Bhikkhu）後來，（他來后）第二位下座（junior Bhikkhu）起身讓座，第二位下座又讓第三位起身，這樣上座來時，次第起身讓座，導致大眾混亂，妨礙聽法。各位長者心想：『這裡也沒有前食后食的規定，為何要按次第坐呢？這樣妨礙聽法。』當時世尊見到各位長者呵責比丘，佛陀因為這件事召集比丘僧團，告訴各位比丘：『從今以後，聽法時上座來，不應讓下座起身。起身者，犯突吉羅（Dukkata，一種輕罪）。如果和尚（Upadhyaya，戒師）或阿阇梨（Acharya，導師）來了，因為恭敬的緣故自己起身，不得讓別人起身。如果讓別人起身，犯突吉羅。』佛陀說：『從今以後，三個比丘中間間隔三年，可以共用一張大床。兩個人可以共用一張繩床，不得三人共用。獨自坐在床上應該一人坐，不應二人。』 佛陀住在舍衛國。有一位長者，邀請佛陀及僧團明日應供，佛陀默然應允。長者知道佛陀應允后，從座位起身，頂禮佛足，右繞三匝后離去，回家徹夜準備種種豐盛的食物。
【English Translation】 『Bhante,』 said Gotami, 『is there a Bhikkhuni who, having heard my words, can uphold them until the future?』 The Buddha said, 『It is not possible.』 Gotami asked, 『Why is that?』 The Buddha said, 『If there is a Bhikkhuni who, having heard my words, can uphold them, she can come to the future.』 Gotami said, 『May the World Honored One declare that this Bhikkhuni, Sumukha (name of a Bhikkhuni), is able to uphold them.』 The Buddha then declared it for her, and the Bhikkhuni Sumukha immediately upheld them. At that time, the World Honored One further spoke in various ways to Gotami and the Bhikkhuni Sumukha, instructing and delighting them. Then, having spoken to Gotami and the Bhikkhuni Sumukha, instructing and delighting them, the Buddha remained silent. Immediately, he rose from his seat, bowed his head to the ground, circumambulated three times to the right, and departed. The Buddha saw that Gotami and the Bhikkhuni Sumukha had circumambulated to the right and departed not long after. Because of this matter, he gathered the Bhikkhu Sangha (community of monks). Having gathered the Sangha, he told the Bhikkhus, 『From now on, the Bhikkhus should recite the Bhikkhuni precepts, lest they be forgotten. Why is that? Because women are prone to forgetfulness and their wisdom is scattered. After my Parinirvana (passing away), the Bhikkhunis should ask the Great Sangha about the Dharma of the precepts.』 The Buddha was in Śrāvastī (name of a city). At that time, the Elder Ānanda (name of a disciple) was surrounded by the assembly, expounding the Dharma. Then, a senior Bhikkhu (monk) arrived later, and the second junior Bhikkhu (monk) rose to give up his seat. The second junior Bhikkhu then caused the third to rise, and so on. As the senior Bhikkhu arrived, the successive rising caused confusion in the assembly, hindering the hearing of the Dharma. The elders thought, 『There is no rule here about pre-meal or post-meal seating. Why should we sit in order? It hinders the hearing of the Dharma.』 At that time, the World Honored One saw the elders rebuking the Bhikkhus. The Buddha, because of this matter, gathered the Bhikkhu Sangha and told the Bhikkhus, 『From now on, when a senior Bhikkhu arrives during the Dharma talk, you should not cause a junior Bhikkhu to rise. If one rises, it is a Dukkata (a minor offense). If the Upadhyaya (preceptor) or Acharya (teacher) comes, out of respect, rise yourself, but do not cause others to rise. If you cause others to rise, it is a Dukkata.』 The Buddha said, 『From now on, three Bhikkhus, separated by three years, may share a large bed. Two may share a rope bed, but not three. One should sit alone on a bed, not two.』 The Buddha was in Śrāvastī. There was an elder who invited the Buddha and the Sangha for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had accepted, the elder rose from his seat, bowed his head to the ground, circumambulated three times to the right, and departed, returning home to prepare various abundant foods throughout the night.
美飲食。爾時六群比丘與十七群比丘先共諍，時十七群次應守僧坊，六群比丘次與迎食，不時來還，如上樹因緣說。
佛在舍衛國。有二比丘：一名旃陀、二名蘇陀，是二比丘共作知識。是二比丘試著他衣，如善誦中說。
佛在舍衛國。有一放豬人失豬，有弊惡人祇洹塹邊殺豬，割肉各分持去。爾時諸比丘，中前著衣持缽入舍衛城乞食，見地豬腸，各相謂言：「汝取是煮，我入城乞食。」有煮者、有乞食者。時失豬人入祇洹求豬，見煙起至比丘邊問言：「大德！此中何所作？」答言：「煮豬腸。」是人言：「我今失豬，汝等煮腸，必殺我豬。」答言：「不殺。」問言：「何處得？」答言：「塹邊地得。」共相謂言：「是比丘不肯直首，將詣官斷。」即將詣官。時斷事人言：「大德！實殺豬不？」答言：「不殺！我等祇洹塹邊地得是腸。」時斷事人，多信佛法能正斷事，作是言：「比丘必不殺豬，諸比丘去，從今莫復取露地豬腸。」是比丘向諸比丘說，諸比丘以是事向佛廣說，佛言：「從今露地豬腸不得取。取者，突吉羅。及園中甘蔗多羅果亦如是。」
爾時有一人親里死，是人即以白㲲纏死人棄。阿難從道行，見是死人上有㲲欲往取。時死人動肩言：「莫取我㲲。」阿難即舍㲲而去。至祇洹中向諸
比丘說：「我道中行，見死人上有白㲲。」時有比丘，名黑阿難，身體強壯，問：「死人在何處？」阿難言：「在某處。」是比丘即到死人上取白㲲，死人動肩語：「長老黑阿難！莫取我白㲲。」爾時黑阿難，唾是死人作是言：「餓鬼！汝從何處來貪著此衣？汝前世慳貪故，墮餓鬼中。」黑阿難即擔衣前去，鬼隨後啼逐。黑阿難持此白㲲入祇洹中，爾時守祇洹門大力善神，不聽此鬼入，即墮塹中。時黑阿難以㲲示諸比丘言：「我從彼死人邊取是㲲來。」諸比丘問言：「死人在何處？」答言：「今墮祇洹塹中。」諸比丘不知云何？是事白佛，佛言：「從今死屍未壞不得取物。取者，偷蘭遮。」爾時六群比丘，以針畫死屍身令壞取衣，有人見呵責言：「沙門釋子自言：『善好有德。』云何如旃陀羅，以針破死屍取衣？」是中有比丘少欲知足行頭陀，聞是事心不喜，是事白佛，佛言：「從今不得以針破死屍。畫者，突吉羅。」爾時佛語黑阿難：「還送死屍著本處，還以白㲲覆上，當在餓鬼後行、莫在前行，當在左邊、莫在右邊，當近頭、莫近腳，莫為鬼所持。」
佛在舍衛國。有人施比丘尼僧木桶，諸比丘尼不受，不知何所用？是事白佛，佛言：「應取用盛澡豆。」
佛在舍衛國，有比丘尼名周那難提，面貌端
【現代漢語翻譯】 現代漢語譯本 比丘說：『我在路上走，看見死人身上蓋著白布。』當時有個比丘，名叫黑阿難（Black Ananda，人名），身體強壯，問：『死人在哪裡？』阿難說：『在某處。』這個比丘就到死人那裡取白布，死人動了動肩膀說：『長老黑阿難！不要拿我的白布。』當時黑阿難，對著死人吐唾沫說：『餓鬼！你從哪裡來貪戀這件衣服？你前世慳吝貪婪，所以墮落到餓鬼道中。』黑阿難就扛著衣服往前走，鬼在後面啼哭追趕。黑阿難拿著這白布進入祇洹（Jetavana，精舍名）中，當時守護祇洹門的大力善神，不讓這個鬼進去，鬼就掉進壕溝里。當時黑阿難把白布給眾比丘看，說：『我從那個死人那裡拿來這白布。』眾比丘問：『死人在哪裡？』回答說：『現在掉在祇洹的壕溝里。』眾比丘不知道怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，死屍沒有腐爛之前不得拿取財物。拿取者，犯偷蘭遮罪（Sthulanacchaya，一種罪名）。』當時六群比丘（Group of Six Monks，僧團中的不良比丘），用針刺壞死屍的身體，然後拿取衣服，有人看見了呵斥說：『沙門釋子（Shramana Shakya，釋迦牟尼佛的弟子）自己說：『善良美好有德行。』怎麼像旃陀羅（Chandala，印度種姓制度下的賤民），用針刺破死屍拿取衣服？』這些比丘中，有少欲知足奉行頭陀行（Dhuta，苦行）的比丘，聽了這件事心裡不高興，這件事稟告了佛陀，佛陀說：『從今以後不得用針刺破死屍。刺破者，犯突吉羅罪（Dukkata，一種輕罪）。』當時佛陀告訴黑阿難：『把死屍送回原來的地方，再用白布蓋上，應當在餓鬼後面走、不要在前面走，應當在左邊、不要在右邊，應當靠近頭部、不要靠近腳部，不要被鬼所控制。』 佛陀在舍衛國（Shravasti，古印度城市）。有人佈施比丘尼僧團木桶，眾比丘尼不接受，不知道用來做什麼？這件事稟告了佛陀，佛陀說：『應該拿來盛澡豆（soap nuts，一種清潔用品）。』 佛陀在舍衛國，有比丘尼名叫周那難提（Chunnananda，人名），面容端正。
【English Translation】 English version A Bhikkhu said: 'While walking on the road, I saw a dead person covered with a white cloth.' At that time, there was a Bhikkhu named Black Ananda (Black Ananda, a name), who was strong and asked: 'Where is the dead person?' Ananda said: 'At a certain place.' This Bhikkhu then went to the dead person to take the white cloth. The dead person moved his shoulder and said: 'Elder Black Ananda! Do not take my white cloth.' At that time, Black Ananda spat on the dead person and said: 'Hungry ghost! Where did you come from to be greedy for this cloth? Because you were stingy and greedy in your previous life, you fell into the realm of hungry ghosts.' Black Ananda then carried the cloth forward, and the ghost cried and chased after him. Black Ananda brought this white cloth into Jetavana (Jetavana, name of a monastery). At that time, the powerful good spirit guarding the gate of Jetavana did not allow this ghost to enter, and the ghost fell into the moat. At that time, Black Ananda showed the white cloth to the Bhikkhus and said: 'I took this white cloth from that dead person.' The Bhikkhus asked: 'Where is the dead person?' He replied: 'Now he has fallen into the moat of Jetavana.' The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'From now on, one must not take things from a corpse before it has decayed. If one takes, it is an offense of Sthulanacchaya (Sthulanacchaya, a type of offense).' At that time, the Group of Six Monks (Group of Six Monks, a group of bad monks in the Sangha) used needles to puncture the body of the corpse to take the cloth. Someone saw it and scolded them, saying: 'The Shramana Shakya (Shramana Shakya, disciple of Shakyamuni Buddha) themselves say: 'Good, virtuous, and virtuous.' How can they be like Chandala (Chandala, a low caste in the Indian caste system), piercing the corpse with needles to take the cloth?' Among these Bhikkhus, there were Bhikkhus who were content with little desire and practiced Dhuta (Dhuta, ascetic practices). They were unhappy when they heard about this matter and reported it to the Buddha. The Buddha said: 'From now on, one must not pierce the corpse with needles. If one pierces, it is an offense of Dukkata (Dukkata, a minor offense).' At that time, the Buddha told Black Ananda: 'Send the corpse back to its original place, and cover it with the white cloth again. You should walk behind the hungry ghost, not in front of it. You should be on the left side, not on the right side. You should be near the head, not near the feet, and do not be controlled by the ghost.' The Buddha was in Shravasti (Shravasti, an ancient Indian city). Someone donated wooden buckets to the Bhikkhuni Sangha, but the Bhikkhunis did not accept them and did not know what to use them for. This matter was reported to the Buddha, and the Buddha said: 'They should be used to hold soap nuts (soap nuts, a type of cleaning product).' The Buddha was in Shravasti. There was a Bhikkhuni named Chunnananda (Chunnananda, a name), who had a beautiful face.
正顏色清凈，以粗繫腰繩並褶兩邊著泥洹僧，令胯粗大而腰細。有估客見已語諸伴言：「看是比丘尼胯。」比丘尼聞已心不喜，是事白佛，佛語諸比丘：「從今比丘尼，不得並褶兩胯上著泥洹僧。犯者，突吉羅。」
佛在舍衛國。有一比丘，不著襯身衣，倚新畫壁立，彩畫剝落。是事白佛，佛言：「從今比丘不著襯身衣倚畫壁者，突吉羅。」
佛在舍衛國。諸比丘于祇洹中處處然火，如似鍛作處。諸金剛神皆瞋呵責言：「云何名比丘污此地？」諸比丘不知云何？是事白佛，佛言：「從今不得處處然火。犯者，突吉羅。應一處然。」
佛在舍衛國。諸比丘于祇洹中處處洗浴，或用澡豆、或用土，以濕熱故生蟲。諸金剛神皆瞋呵責言：「云何名比丘污此地？」諸比丘不知云何？是事白佛，佛言：「從今不得處處洗浴，應一處就水竇洗。」
佛在釋迦國。釋摩訶男請佛及僧明日食，佛默然受。知佛受已，頭面作禮右繞而去。到舍通夜辦種種多美飲食，晨朝敷坐處已，往到佛所白言：「時到，佛自知時。」佛與諸比丘僧入其舍，是會有肉，佛及僧次第坐竟，釋摩訶男自手行飯下肉。爾時六群比丘畜狗，疾食竟拾滿缽骨置前舉眼高視。時釋摩訶男，循行看僧食，誰得？誰不得？誰重得？見是缽中盛滿物
【現代漢語翻譯】 現代漢語譯本：
儀容端莊清凈，用粗腰帶繫住腰部，並將泥洹僧（nivāsana，下裙）的兩邊打褶，使得胯部顯得粗大而腰部顯得纖細。有商人看見后對同伴說：『看那比丘尼（bhikkhunī，女出家人）的胯部。』比丘尼聽後心中不悅，將此事稟告佛陀。佛陀告訴眾比丘（bhikkhu，男出家人）：『從今以後，比丘尼不得將泥洹僧在兩胯上打褶。違犯者，犯突吉羅（dukkaṭa，輕罪）。』 佛陀在舍衛國（Śrāvastī）時。有一位比丘不穿襯身衣（貼身內衣），靠在新畫的墻壁上，導致彩畫剝落。此事稟告佛陀，佛陀說：『從今以後，比丘不穿襯身衣倚靠畫壁者，犯突吉羅。』 佛陀在舍衛國時。眾比丘在祇洹（Jetavana）中到處點火，好像在鍛造東西一樣。諸金剛神（vajra-yakṣa）都生氣地責備說：『怎麼能叫比丘來玷污這塊地方？』眾比丘不知如何是好，將此事稟告佛陀。佛陀說：『從今以後，不得到處點火。違犯者，犯突吉羅。應該在一個地方點火。』 佛陀在舍衛國時。眾比丘在祇洹中到處洗浴，有的用澡豆，有的用泥土，因為潮濕炎熱的緣故生了蟲子。諸金剛神都生氣地責備說：『怎麼能叫比丘來玷污這塊地方？』眾比丘不知如何是好，將此事稟告佛陀。佛陀說：『從今以後，不得到處洗浴，應該在一個地方靠近水溝洗。』 佛陀在釋迦國（Śākya）時。釋摩訶男（Śākya Mahānāma）邀請佛陀和僧眾明日赴齋，佛陀默然應允。得知佛陀應允后，他頂禮佛足，右繞三匝后離去。回到家中，通宵準備各種美味佳餚，清晨鋪設好座位后，前往佛陀處稟告說：『時間到了，請佛陀自行掌握時間。』佛陀與眾比丘僧進入他的住所，齋飯中有肉。佛陀和僧眾依次坐定后，釋摩訶男親自佈施飯食和肉。當時，六群比丘（chabbaggiya）養著狗，他們快速吃完飯後，將盛滿骨頭的缽放在面前，舉眼高視。這時，釋摩訶男巡視僧眾用餐情況，看誰得到了，誰沒有得到，誰得到的多。看見這個缽中盛滿了東西。
【English Translation】 English version:
Maintaining a dignified and pure appearance, securing the waist with a coarse girdle, and wearing the nivāsana (lower garment) with pleats on both sides, making the hips appear large and the waist slender. A merchant, upon seeing this, said to his companions, 'Look at the hips of that bhikkhunī (female monastic).' The bhikkhunī, upon hearing this, felt displeased and reported the matter to the Buddha. The Buddha said to the bhikkhus (male monastics), 'From now on, bhikkhunīs are not allowed to wear the nivāsana with pleats on both hips. Whoever violates this, commits a dukkaṭa (minor offense).' The Buddha was in Śrāvastī. There was a bhikkhu who, not wearing an undershirt, leaned against a newly painted wall, causing the paint to peel off. This matter was reported to the Buddha, and the Buddha said, 'From now on, a bhikkhu who leans against a painted wall without wearing an undershirt commits a dukkaṭa.' The Buddha was in Śrāvastī. The bhikkhus were lighting fires everywhere in Jetavana, as if they were working in a forge. The vajra-yakṣas (diamond spirit) were all angry and rebuked them, saying, 'How can you call yourselves bhikkhus and defile this place?' The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said, 'From now on, you are not allowed to light fires everywhere. Whoever violates this, commits a dukkaṭa. You should light fires in one place only.' The Buddha was in Śrāvastī. The bhikkhus were bathing everywhere in Jetavana, some using soap beans, others using earth, which caused insects to breed due to the dampness and heat. The vajra-yakṣas were all angry and rebuked them, saying, 'How can you call yourselves bhikkhus and defile this place?' The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said, 'From now on, you are not allowed to bathe everywhere; you should bathe in one place near the water drain.' The Buddha was in the land of the Śākyas. Śākya Mahānāma invited the Buddha and the Sangha (monastic community) for a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had accepted, he bowed his head to the ground, circumambulated to the right, and departed. Upon returning home, he prepared various delicious foods throughout the night. In the morning, after preparing the seating arrangements, he went to the Buddha and reported, 'The time has come; the Buddha knows when it is time.' The Buddha and the Sangha entered his residence, and there was meat in the meal. After the Buddha and the Sangha were seated in order, Śākya Mahānāma personally distributed the food and meat. At that time, the chabbaggiya (group of six) bhikkhus kept dogs. After quickly finishing their meal, they placed bowls filled with bones in front of them and looked up with raised eyes. Then, Śākya Mahānāma went around to check on the Sangha's meal, seeing who had received food, who had not, and who had received more. He saw that this bowl was filled with things.
，語諸比丘：「大德！此缽是恒沙諸佛幖幟，何以輕賤此缽？汝自賤缽，我亦不憂，但恐汝后持此不凈缽受我食。」爾時佛見釋摩訶男呵責已，時佛呵責六群比丘：「云何以缽盛不凈物？從今不得以缽盛不凈物。盛者，突吉羅。」
佛在王舍城。爾時六群比丘，以腳扶缽受食。是事白佛，佛言：「從今不得以腳扶缽受食。犯者，突吉羅。」爾時六群比丘，以革屣頭扶缽受食。是事白佛，佛言：「從今不得革屣頭扶缽受食。犯者，突吉羅。」
佛在王舍城，六群比丘與無缽人受具戒。爾時六群比丘與十七群比丘喜共諍。時六群比丘次守僧坊，十七群次與迎食。時十七群比丘，從守僧坊比丘索缽來，問：「作何等？」答言：「與汝請食。」彼比丘言：「無缽。」問言：「汝無缽出家耶？」答言：「如是。」時十七群比丘作是言：「汝是大智德人，無缽便得受具戒。」是比丘聞是語心不喜，是事白佛，佛言：「從今無缽人，不得與出家受具戒。若與受者，突吉羅。」
佛在王舍城。爾時跋難陀釋子，度一賊主出家作比丘，后入王舍城乞食。所可到家諸婦女，見是比丘來，便藏衣物作是言：「此人詐作乞食，看我衣物必欲來取。」是比丘聞是語心不喜，向諸比丘說，諸比丘以是事向佛廣說。佛以是事集比丘
【現代漢語翻譯】 現代漢語譯本：佛陀對比丘們說：『諸位大德！這個缽是像恒河沙一樣多的諸佛的標誌，為什麼輕視這個缽呢？你們自己輕賤缽，我也不擔憂，只是恐怕你們以後用這個不乾淨的缽來接受我的食物。』當時佛陀見到釋迦族的摩訶男呵責之後，佛陀呵責六群比丘：『為什麼用缽盛放不乾淨的東西？從今以後不得用缽盛放不乾淨的東西。盛放者，犯突吉羅（一種輕罪）。』
佛陀在王舍城。當時六群比丘，用腳扶著缽接受食物。這件事稟告佛陀，佛陀說：『從今以後不得用腳扶著缽接受食物。違犯者，犯突吉羅。』當時六群比丘，用鞋頭扶著缽接受食物。這件事稟告佛陀，佛陀說：『從今以後不得用鞋頭扶著缽接受食物。違犯者，犯突吉羅。』
佛陀在王舍城，六群比丘給沒有缽的人授具足戒（比丘戒）。當時六群比丘和十七群比丘喜歡互相爭論。當時六群比丘輪流守護僧房，十七群比丘輪流負責迎接齋食。當時十七群比丘，從守護僧房的比丘那裡索要缽，問：『做什麼用？』回答說：『給你請齋食。』那個比丘說：『我沒有缽。』問：『你沒有缽就出家了嗎？』回答說：『是的。』當時十七群比丘這樣說：『你真是大智大德之人，沒有缽也能得到具足戒。』這個比丘聽到這些話心裡不高興，這件事稟告佛陀，佛陀說：『從今以後沒有缽的人，不得給他出家授具足戒。如果給他授戒，犯突吉羅。』
佛陀在王舍城。當時跋難陀（名字）釋子，度一個賊首出家做比丘，後來進入王舍城乞食。所到之處的婦女們，見到這個比丘來，便藏起衣物說：『這個人假裝乞食，看我的衣物必定想要來偷。』這個比丘聽到這些話心裡不高興，向諸位比丘說，諸位比丘把這件事向佛陀詳細稟告。佛陀因為這件事召集比丘
【English Translation】 English version: The Buddha said to the Bhikkhus (monks): 'Venerable ones! This bowl is a symbol of Buddhas as numerous as the sands of the Ganges. Why do you despise this bowl? If you yourselves despise the bowl, I am not worried, but I fear that you will later use this unclean bowl to receive my food.' At that time, the Buddha, seeing that Śākya Mahānāma (name of a person from the Shakya clan) had reprimanded them, rebuked the group-of-six Bhikkhus: 'Why do you use the bowl to hold unclean things? From now on, you must not use the bowl to hold unclean things. Whoever does so commits a Ḍukkaṭa (a minor offense).'
The Buddha was in Rājagṛha (name of a city). At that time, the group-of-six Bhikkhus were using their feet to support the bowl while receiving food. This matter was reported to the Buddha, and the Buddha said: 'From now on, you must not use your feet to support the bowl while receiving food. Whoever violates this commits a Ḍukkaṭa.' At that time, the group-of-six Bhikkhus were using the tips of their leather sandals to support the bowl while receiving food. This matter was reported to the Buddha, and the Buddha said: 'From now on, you must not use the tips of your leather sandals to support the bowl while receiving food. Whoever violates this commits a Ḍukkaṭa.'
The Buddha was in Rājagṛha. The group-of-six Bhikkhus were conferring full ordination (Bhikkhu ordination) on people without bowls. At that time, the group-of-six Bhikkhus and the group-of-seventeen Bhikkhus enjoyed arguing with each other. At that time, the group-of-six Bhikkhus took turns guarding the monastery, and the group-of-seventeen Bhikkhus took turns welcoming food offerings. At that time, the group-of-seventeen Bhikkhus asked the Bhikkhu guarding the monastery for a bowl, asking: 'What are you going to do with it?' He replied: 'To invite food for you.' That Bhikkhu said: 'I don't have a bowl.' They asked: 'Did you become a monk without a bowl?' He replied: 'Yes.' At that time, the group-of-seventeen Bhikkhus said: 'You are a person of great wisdom and virtue, able to receive full ordination even without a bowl.' The Bhikkhu was unhappy upon hearing these words. This matter was reported to the Buddha, and the Buddha said: 'From now on, a person without a bowl must not be given ordination or full ordination. If they are given ordination, it is a Ḍukkaṭa.'
The Buddha was in Rājagṛha. At that time, Bālananda (name of a person), a Śākya (belonging to the Shakya clan), ordained a thief leader as a Bhikkhu. Later, he entered Rājagṛha to beg for food. The women in the houses he visited hid their clothes and said: 'This person is pretending to beg for food, but seeing my clothes, he surely wants to steal them.' The Bhikkhu was unhappy upon hearing these words and told the other Bhikkhus. The Bhikkhus reported this matter in detail to the Buddha. The Buddha gathered the Bhikkhus because of this matter.
僧已，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責跋難陀：「云何名比丘，度賊主出家？」種種因緣呵已，語諸比丘：「從今不得度賊主出家。若度者，突吉羅。若因緣欲度者，度已應令離本處去五六由旬。若知善好有德，還可將來。」
佛在舍衛國。爾時飢餓乏食，有一比丘未滿五臘應受依止，往到親里家四五日住已，辭別欲去。親里問言：「何以故去？」答言：「我須依止故。」親裡言：「大德！今飢餓世或當餓死，何用依止？」諸比丘不知云何？是事白佛，佛言：「從今飢餓時，可得日日見和上處聽住，可日日來。若日日不得來者，可至五日。若五日不得來者，布薩時應來。若布薩時不得來，乃至二由旬半，至自恣時，應來見和上。」
佛在舍衛國。憍薩羅國有邊聚落，爾時波斯匿王稅是邊聚落，邊聚落人即皆捨去。彼處有比丘住，不得衣食故，舍房舍去。王后有教不復稅奪，諸人聞已即還本處，諸比丘未還。爾時諸外道，從憍薩羅國來向舍衛國，經入僧坊，見是僧坊清凈莊嚴，釜鑊、甕器、盆物、坐具、臥具滿僧坊中，語諸居士：「汝此僧坊空，聽我等住者善。」答言：「隨意。」諸外道便住。有諸比丘從憍薩羅國遊行向舍衛國，到是僧坊，乃見是房中清凈
【現代漢語翻譯】 現代漢語譯本： 僧侶們已經知道這件事，但還是故意問跋難陀（Bānántuó）：「你真的做了這件事嗎？」他回答說：「確實是我做的，世尊！」佛陀用各種理由責備跋難陀：「怎麼能稱為比丘，卻讓盜賊頭目出家呢？」用各種理由責備完畢后，告訴眾比丘：「從今以後不得讓盜賊頭目出家。如果有人這樣做，就犯了突吉羅（tūjílúo，一種輕罪）。如果因為某種原因想要度化他們，度化后應該讓他們離開原來的地方，去五六由旬（yóuxún，古印度長度單位）遠的地方。如果知道他們善良有德，還可以再帶回來。」
佛陀在舍衛國（Shèwèiguó）。當時正值饑荒，食物匱乏，有一位未滿五臘（là，僧侶受戒后的年數）的比丘，應該接受依止（yīzhǐ，依靠、依賴）的教導，前往親戚家住了四五天後，告別準備離開。親戚問他說：「為什麼要走呢？」他回答說：「我需要接受依止的教導。」親戚說：「大德！現在是饑荒時期，可能會餓死，還要依止有什麼用呢？」眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：「從今以後，在饑荒時期，可以每天到和尚（héshang，老師）處聽講並居住，可以每天都來。如果每天不能來，可以五天來一次。如果五天不能來，可以在布薩（bùsà，佛教的齋戒日）時來。如果布薩時不能來，即使相隔二由旬半，也要在自恣（zìzì，僧侶互相檢舉過失的儀式）時來見和尚。」
佛陀在舍衛國。憍薩羅國（Jiāosàluóguó）有一個邊境村落，當時波斯匿王（Bōsìnìwáng）向這個邊境村落徵稅，邊境村落的人都捨棄家園離開了。那裡有比丘居住，因為沒有衣食，也捨棄房舍離開了。後來國王下令不再徵稅，人們聽到后就返回原來的地方，但那些比丘還沒有回來。當時，一些外道（wàidào，佛教以外的宗教）從憍薩羅國來到舍衛國，經過僧房，看到僧房清凈莊嚴，鍋、甕、盆、坐具、臥具都堆滿了僧房，就對當地的居士說：「你們這個僧房空著，讓我們住在這裡可以嗎？」居士回答說：「隨便你們。」外道們就住了進去。一些比丘從憍薩羅國前往舍衛國，到達這個僧房，看到房中清凈
【English Translation】 English version: The monks already knew this, but deliberately asked Bānántuó (Bānántuó): 'Did you really do this?' He replied: 'I did it, World-Honored One!' The Buddha rebuked Bānántuó for various reasons: 'How can you be called a Bhikṣu (monk), yet allow a leader of thieves to become a monk?' After rebuking him for various reasons, he told the monks: 'From now on, you must not allow a leader of thieves to become a monk. If anyone does so, they will commit a Dukkaṭa (tūjílúo, a minor offense). If for some reason you want to ordain them, after ordaining them, you should make them leave their original place and go five or six Yojanas (yóuxún, an ancient Indian unit of distance) away. If you know that they are kind and virtuous, you can bring them back later.'
The Buddha was in Śrāvastī (Shèwèiguó). At that time, there was a famine and food was scarce. There was a Bhikṣu who had not yet reached five Vassa (là, years since ordination), and should receive dependence (yīzhǐ, reliance, dependence) instruction. He went to his relatives' house and stayed for four or five days, then bid farewell and prepared to leave. His relatives asked him: 'Why are you leaving?' He replied: 'I need to receive dependence instruction.' His relatives said: 'Venerable One! Now is a time of famine, and you may starve to death. What is the use of dependence?' The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, during times of famine, you can come to the Upadhyaya (héshang, teacher)'s place every day to listen to teachings and reside there. You can come every day. If you cannot come every day, you can come once every five days. If you cannot come once every five days, you should come on the Uposatha (bùsà, Buddhist day of fasting and observance). If you cannot come on the Uposatha, even if you are two and a half Yojanas away, you should come to see the Upadhyaya during the Pravāraṇā (zìzì, ceremony of self-criticism among monks).'
The Buddha was in Śrāvastī. There was a border village in the Kingdom of Kosala (Jiāosàluóguó). At that time, King Prasenajit (Bōsìnìwáng) levied taxes on this border village, and the people of the border village all abandoned their homes and left. There were Bhikṣus living there, and because they had no food or clothing, they also abandoned their dwellings and left. Later, the king issued an order not to levy taxes anymore, and when the people heard this, they returned to their original places, but the Bhikṣus had not yet returned. At that time, some Tirthikas (wàidào, religions other than Buddhism) came from the Kingdom of Kosala to Śrāvastī. They passed by the Sangharama (monastery) and saw that the Sangharama was clean and well-decorated, and that the pots, urns, basins, sitting mats, and bedding were all piled up in the Sangharama. They said to the local laypeople: 'This Sangharama of yours is empty. Would it be good if you let us live here?' The laypeople replied: 'As you wish.' The Tirthikas then moved in. Some Bhikṣus were traveling from the Kingdom of Kosala to Śrāvastī, and when they arrived at this Sangharama, they saw that the rooms were clean
莊嚴，釜鑊、甕器、盆物、坐具、臥具滿是坊中。諸比丘共相謂言：「此裸形外道無田宅民戶，何由能辦如是供養？必是先比丘住處。」諸比丘語言：「汝去。」答言：「何以去？」語言：「此先是我等住處。」外道答言：「大德！此不從汝等得，汝亦不安我在此，我從居士邊得，居士遣者我等當去。」諸比丘往語居士：「此本是我等沙門住處，還使我等此中住者善。」諸居士問比丘言：「舍是僧坊去幾歲？」答言：「十歲。」諸居士問外道：「汝等此中住來幾歲？」答言：「十歲。」諸居士作是言：「是不可得。何以故？比丘捨去已經十歲，外道住來亦經十歲，不得遣去。」諸比丘默然。以是事白王，王言：「誰言十歲捨去、十歲住中不得遣去？」時王即遣人往以拳打外道齒折遣去。諸比丘不知云何？是事白佛，佛言：「從今兩寺相近者，應共作羯磨一處受施、兩處布薩，如是應作。作法者，一心和合僧，一比丘唱言：『大德僧聽！是某處某處應一處受施、兩處布薩。若僧時到僧忍聽，某處某處一處受施、兩處布薩。如是白。』『大德僧聽！是某處某處一處受施、兩處布薩。誰諸長老忍某處某處一處受施、兩處布薩者默然，不忍者說。』『僧作某處某處一處受施、兩處布薩竟，僧忍，默然故，是事如是持！』是二處
【現代漢語翻譯】 現代漢語譯本： 莊嚴的場所，烹飪用的鍋、甕、盆子、坐具、臥具都擺滿了整個坊間。眾比丘互相說道：『這些裸形外道沒有田地房產，從哪裡能辦到這樣的供養？一定是先前比丘們居住的地方。』眾比丘說道：『你離開這裡。』外道回答說：『為什麼要離開？』比丘們說：『這裡先前是我們居住的地方。』外道回答說：『大德！這裡不是從你們那裡得到的，你們也沒有安排我們住在這裡，我們是從居士那裡得到的，居士讓我們走，我們才會走。』眾比丘前去告訴居士：『這裡原本是我們沙門居住的地方，如果能讓我們回到這裡居住就好了。』眾居士問比丘們：『離開這座僧坊有多少年了？』回答說：『十年了。』眾居士問外道：『你們在這裡居住有多少年了？』回答說：『十年了。』眾居士這樣說：『這是不可能的。為什麼呢？比丘們離開已經十年了，外道們住在這裡也已經十年了，不能讓他們離開。』眾比丘默然不語。將這件事稟告了國王，國王說：『誰說離開十年、住進來十年就不能趕走？』當時國王就派人前去用拳頭打掉外道的牙齒，把他們趕走了。眾比丘不知道該怎麼辦？將這件事稟告佛陀，佛陀說：『從今以後，兩座寺院相近的，應該共同舉行羯磨（karma，佛教儀式），在一處接受供養、在兩處舉行布薩（uposatha，佛教儀式），應該這樣做。做法是，一心和合的僧團，一位比丘唱言：『大德僧眾請聽！某處某處應該在一處接受供養、在兩處舉行布薩。如果僧眾認為時機已到，僧眾就忍可聽任，某處某處在一處接受供養、在兩處舉行布薩。這樣稟告。』『大德僧眾請聽！某處某處在一處接受供養、在兩處舉行布薩。哪位長老忍可某處某處在一處接受供養、在兩處舉行布薩的就默然，不忍可的就說出來。』『僧團已經決定某處某處在一處接受供養、在兩處舉行布薩，僧眾忍可，因為默然的緣故，這件事就這樣保持！』這兩處
【English Translation】 English version: The place was solemn, and the workshops were filled with cooking pots, urns, basins, sitting mats, and bedding. The Bhikshus (Bhikshu, Buddhist monks) said to each other, 'These naked ascetics have no fields or houses, how can they afford such offerings? It must be the place where the former Bhikshus lived.' The Bhikshus said, 'You leave.' The ascetics replied, 'Why should we leave?' The Bhikshus said, 'This was our place of residence before.' The ascetics replied, 'Venerable ones! We did not get this place from you, nor did you arrange for us to live here. We got it from the lay devotees, and we will only leave if the lay devotees tell us to.' The Bhikshus went to tell the lay devotees, 'This was originally the place where we Shramanas (Shramana, wandering ascetics) lived. It would be good if you could let us return to live here.' The lay devotees asked the Bhikshus, 'How many years has it been since you left this Sangharama (Sangharama, monastery)?' They replied, 'Ten years.' The lay devotees asked the ascetics, 'How many years have you been living here?' They replied, 'Ten years.' The lay devotees said, 'This is not possible. Why? The Bhikshus have been gone for ten years, and the ascetics have been living here for ten years. We cannot make them leave.' The Bhikshus were silent. They reported this matter to the king, who said, 'Who says that after leaving for ten years and living here for ten years, they cannot be driven away?' At that time, the king immediately sent people to punch out the ascetics' teeth and drive them away. The Bhikshus did not know what to do. They reported this matter to the Buddha (Buddha, enlightened one), who said, 'From now on, if two monasteries are close to each other, they should jointly perform Karma (karma, Buddhist ritual), receive offerings in one place, and hold Uposatha (uposatha, Buddhist ritual) in two places. This is how it should be done. The method is, a Sangha (Sangha, Buddhist community) that is united in mind, one Bhikshu should announce, 'Venerable Sangha, please listen! Such and such a place should receive offerings in one place and hold Uposatha in two places. If the Sangha deems it the right time, the Sangha should allow it, such and such a place should receive offerings in one place and hold Uposatha in two places. This is how to announce it.' 'Venerable Sangha, please listen! Such and such a place should receive offerings in one place and hold Uposatha in two places. Whoever among the elders approves of such and such a place receiving offerings in one place and holding Uposatha in two places should remain silent, and whoever does not approve should speak up.' 'The Sangha has decided that such and such a place should receive offerings in one place and hold Uposatha in two places, and the Sangha approves, because of the silence, this matter is thus maintained!' These two places
中或一處空，是中所有衣被臥具諸物，應並著一處，後有僧來則還分取。」
佛在王舍城。爾時六群比丘，或頭上戴物、或腰間帶物。諸比丘以是事白佛，佛言：「從今不得頭上戴物、腰間帶物行。犯者，突吉羅。」
佛在王舍城。爾時跋難陀釋子度王軍將。爾時邊國人叛，時王撿挍此將，有人答言：「出家。」「何處出家？」答言：「沙門。」「何等沙門？」答言：「釋子沙門。」王瞋言：「是比丘必當度我一切將。」是中有比丘少欲知足行頭陀，聞是事心不喜，是事白佛。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘，輒度王所識將？」佛言：「從今不得度王所識將。犯者，突吉羅。」
佛在舍衛國。跋難陀釋子共一估客兒諍。估客兒瞋，以拳打跋難陀。時跋難陀往到斷事所言：「此估客兒打我。」問：「何以諍？」即答以上事。時斷事人即喚估客兒，來已問言：「打比丘不？」答言：「實打。」時斷事人便問法制：「打比丘得何罪？」答言：「依制，隨以何身份打，應斷此分。」即問估客兒言：「以何身份打？」答言：「右手。」時斷事人截其右手。時城中人聞沙門釋子言人截手，一人語二人，二人語三人，如是惡名流
【現代漢語翻譯】 現代漢語譯本： 『如果中間或一個地方空著，就把中間所有的衣服、被褥、臥具等物品都放在一處，以後有僧人來就分給他們。』
佛陀在王舍城。當時，六群比丘或者頭上戴著東西，或者腰間繫著東西。眾比丘將此事稟告佛陀，佛陀說：『從今以後，不得頭上戴東西、腰間繫東西行走。違犯者，犯突吉羅（Dukkata，惡作罪）。』
佛陀在王舍城。當時，跋難陀釋子（Bhallantashishya）度化了國王的軍將。當時邊境的人叛亂，國王檢查這位軍將，有人回答說：『出家了。』『在哪裡出家？』回答說：『在沙門（Shramana，修行者）那裡。』『是什麼沙門？』回答說：『是釋子（釋迦牟尼佛的弟子）沙門。』國王生氣地說：『這些比丘必定會度化我所有的軍將。』這些比丘中有少欲知足、行頭陀（Dhuta，苦行）的比丘，聽到這件事心中不悅，將此事稟告佛陀。佛陀因為這件事召集比丘僧眾，明知故問跋難陀：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責他：『怎麼能稱為比丘，竟然度化國王所認識的軍將？』佛陀說：『從今以後，不得度化國王所認識的軍將。違犯者，犯突吉羅（Dukkata，惡作罪）。』
佛陀在舍衛國。跋難陀釋子（Bhallantashishya）與一個商人（估客）的兒子爭吵。商人的兒子生氣，用拳頭打了跋難陀。當時跋難陀去到判決事情的地方說：『這個商人的兒子打我。』問：『因為什麼爭吵？』就回答了以上的事情。當時判決事情的人就叫來商人的兒子，來后問他說：『打了比丘嗎？』回答說：『確實打了。』當時判決事情的人便問法律制度：『打比丘會得到什麼罪？』回答說：『依照制度，用什麼身體部位打，就應該砍斷這個部位。』就問商人的兒子說：『用什麼身體部位打？』回答說：『右手。』當時判決事情的人就砍斷了他的右手。當時城中的人聽到沙門釋子（Shramana，釋迦牟尼佛的弟子）說人被砍斷了手，一人告訴二人，二人告訴三人，這樣惡名流傳開來。
【English Translation】 English version: 『If the middle or one place is empty, all the clothes, bedding, and sleeping items in the middle should be placed in one place, and later distributed to monks who come.』
The Buddha was in Rajagriha (Wangshecheng). At that time, the six-group Bhikshus (monks) either wore things on their heads or tied things around their waists. The Bhikshus reported this matter to the Buddha, and the Buddha said: 『From now on, one must not walk with things on the head or tied around the waist. Those who violate this will commit a Dukkata (minor offense).』
The Buddha was in Rajagriha (Wangshecheng). At that time, Bhallantashishya (跋難陀釋子) ordained a general of the king. At that time, people in the border country rebelled, and the king examined this general. Someone replied: 『He has left home (become a monk).』 『Where did he leave home?』 The answer was: 『At the Shramana』s (沙門, ascetic).』 『What kind of Shramana?』 The answer was: 『A Shramana (沙門) who is a disciple of Shakya (釋迦牟尼佛).』 The king said angrily: 『These Bhikshus (monks) will surely ordain all my generals.』 Among these Bhikshus were those who were content with little desire and practiced Dhuta (頭陀, ascetic practices). Hearing this matter, they were unhappy and reported it to the Buddha. The Buddha gathered the Bhikshu Sangha (monk community) because of this matter, and knowingly asked Bhallantashishya: 『Did you really do this?』 He replied: 『I did, World Honored One!』 The Buddha rebuked him with various reasons: 『How can you be called a Bhikshu (monk) and ordain a general known to the king?』 The Buddha said: 『From now on, one must not ordain a general known to the king. Those who violate this will commit a Dukkata (minor offense).』
The Buddha was in Shravasti (舍衛國). Bhallantashishya (跋難陀釋子) quarreled with the son of a merchant (估客). The merchant's son became angry and punched Bhallantashishya. At that time, Bhallantashishya went to the place where matters were judged and said: 『This merchant's son hit me.』 They asked: 『What was the quarrel about?』 He answered with the above matter. At that time, the person judging the matter summoned the merchant's son, and after he came, asked him: 『Did you hit the Bhikshu (monk)?』 He replied: 『I did hit him.』 At that time, the person judging the matter asked about the legal system: 『What is the punishment for hitting a Bhikshu (monk)?』 The answer was: 『According to the system, whichever part of the body was used to hit, that part should be cut off.』 He asked the merchant's son: 『Which part of the body did you use to hit?』 He replied: 『The right hand.』 At that time, the person judging the matter cut off his right hand. At that time, the people in the city heard the Shramana (沙門, ascetic) disciples of Shakya (釋迦牟尼佛) say that a person's hand had been cut off. One person told two people, and two people told three people, and such a bad reputation spread.
佈滿舍衛城。是中有比丘少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集比丘僧，知而故問跋難陀：「汝實作是事不？」答言：「實作。世尊！」佛種種因緣訶責跋難陀釋子：「云何名比丘，言人截手？」佛言：「從今不得言人截手。犯者，偷蘭遮。」
佛在舍衛國。有一外道，有信樂心欲得出家，往語諸比丘：「我欲出家。出家法中有何難事？」比丘答言：「有四依法：一者依著糞掃衣得出家受具足戒。」答言：「我不能著死人弊衣。」問言：「除是更有何難？」比丘言：「常依乞食得出家受具足戒。」答言：「我法乞食，更有何難？」答言：「依樹下住得出家受具足戒。」答言：「我法樹下住，更有何難？」答言：「依塵棄藥得出家受具足戒。」答言：「我不能服是藥。」聞是事不肯出家受具足戒。諸比丘不知云何？是事白佛，佛語諸比丘：「不應先說四依，應先與受具足戒竟，乃說四依。」
佛在舍衛國。有比丘失衣缽，有一知識比丘，余處見是衣缽，即捉是衣言：「此是某衣缽，今從汝手中得。」彼言：「我買得。」問言：「買時誰見？」諸比丘不知云何？是事白佛，佛言：「買得者非賊，若偷取者是賊。」佛語諸比丘：「此衣買用幾許？實買得者，應還本直取。」
佛在舍衛國
【現代漢語翻譯】 現代漢語譯本：當時佛陀住在舍衛城（Śrāvastī）。城中有些比丘，他們少欲知足，奉行頭陀行（dhūta），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團，明知此事卻故意問跋難陀（Bhadanta）: 『你真的做了這件事嗎？』跋難陀回答說：『確實做了，世尊！』佛陀用各種因緣呵斥跋難陀釋子（Śākyaputra）: 『怎麼能身為比丘，卻說要砍斷別人的手呢？』佛陀說：『從今以後，不得再說要砍斷別人的手。違犯者，犯偷蘭遮罪（sthūlātyaya）。』 佛陀住在舍衛國（Śrāvastī）。有一個外道，對佛法有信心，想要出家，就去問各位比丘：『我想要出家。出家受戒的規矩中有什麼困難的事情嗎？』比丘回答說：『有四依法：第一是依靠穿著糞掃衣（pāṃśukūla）才能出家受具足戒（upasampadā）。』外道回答說：『我不能穿死人的破爛衣服。』比丘問：『除了這個還有什麼困難的嗎？』比丘說：『必須依靠乞食（piṇḍapāta）才能出家受具足戒。』外道回答說：『我能乞食，還有什麼困難的嗎？』比丘回答說：『必須依靠住在樹下（vṛkṣamūla）才能出家受具足戒。』外道回答說：『我能住在樹下，還有什麼困難的嗎？』比丘回答說：『必須依靠服用陳棄藥（pūtimūtra）才能出家受具足戒。』外道回答說：『我不能服用這種藥。』聽了這些后，他就不肯出家受具足戒了。各位比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀告訴各位比丘：『不應該先說四依法，應該先為他授具足戒，然後再說四依法。』 佛陀住在舍衛國（Śrāvastī）。有一個比丘遺失了衣缽（cīvara and patra）。有一個相識的比丘，在別的地方看到了這件衣缽，就抓住這件衣服說：『這是某某的衣缽，現在從你手中得到。』那個人說：『我買來的。』比丘問：『買的時候誰看見了？』各位比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『買來的人不是賊，如果是偷來的才是賊。』佛陀告訴各位比丘：『這件衣服買來用了多少錢？如果確實是買來的，應該還給原本的價錢。』 佛陀住在舍衛國（Śrāvastī）。
【English Translation】 English version: At that time, the Buddha was dwelling in Śrāvastī (city). Among the monks there were those who were of few desires, content, and practiced dhūta (ascetic practices). Hearing of this matter, they were displeased and reported it in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of monks, and knowing the matter, deliberately asked Bhadanta (Venerable Bhadanta): 'Did you really do this?' Bhadanta replied: 'Indeed, I did, World Honored One!' The Buddha, for various reasons, rebuked Bhadanta Śākyaputra (son of the Śākya clan): 'How can you, as a monk, say that you will cut off someone's hand?' The Buddha said: 'From now on, you must not say that you will cut off someone's hand. Whoever violates this commits the offense of sthūlātyaya (a serious offense).' The Buddha was dwelling in Śrāvastī (city). There was a non-Buddhist who had faith and wished to leave home. He went to the monks and asked: 'I wish to leave home. What are the difficult things in the rules for ordination?' The monks replied: 'There are four supports: first, one must rely on wearing robes made of discarded rags (pāṃśukūla) to leave home and receive full ordination (upasampadā).' The non-Buddhist replied: 'I cannot wear the tattered clothes of dead people.' The monk asked: 'Besides this, what other difficulties are there?' The monk said: 'One must always rely on begging for food (piṇḍapāta) to leave home and receive full ordination.' The non-Buddhist replied: 'I can beg for food, what other difficulties are there?' The monk replied: 'One must rely on dwelling under a tree (vṛkṣamūla) to leave home and receive full ordination.' The non-Buddhist replied: 'I can dwell under a tree, what other difficulties are there?' The monk replied: 'One must rely on taking medicine made of fermented urine (pūtimūtra) to leave home and receive full ordination.' The non-Buddhist replied: 'I cannot take this medicine.' Hearing this, he refused to leave home and receive full ordination. The monks did not know what to do. They reported this matter to the Buddha, and the Buddha told the monks: 'You should not first speak of the four supports, you should first give him full ordination, and then speak of the four supports.' The Buddha was dwelling in Śrāvastī (city). A monk lost his robe and bowl (cīvara and patra). A monk who knew him saw the robe and bowl elsewhere, and immediately grabbed the robe and said: 'This is so-and-so's robe and bowl, now obtained from your hands.' That person said: 'I bought it.' The monk asked: 'Who saw you buy it?' The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'The one who bought it is not a thief, but the one who stole it is a thief.' The Buddha told the monks: 'How much money was used to buy this robe? If it was indeed bought, the original price should be returned.' The Buddha was dwelling in Śrāvastī (city).
。爾時諸比丘二月遊行，時六群比丘有知識比丘，以衣寄六群比丘去，亦如先說。
佛在王舍城。爾時有五比丘問佛：「用何物染衣？」佛言：「應以根染、莖染、葉染、花染、果染、新生犢屎染。」
佛在阿羅毗國，新作僧伽藍，諸比丘無經行處，是事白佛，佛言：「應作經行處。」彼土熱，經行時汗流，佛言：「應經行處種樹。」(中二十法上竟)
中二十法下
佛初成阿耨多羅三藐三菩提時，估客施酥乳糜，佛食已腹內風發。時釋提桓因見佛患風，因閻浮樹故，名閻浮提，去是樹不遠，有訶梨勒林。爾時釋提桓因取好訶梨勒來奉上佛，作是言：「世尊！去閻浮樹不遠，有訶梨勒林，我取色好訶梨勒來，愿佛受食，可除風病，得游步進止。」佛默然受。爾時釋提桓因見佛受已，頭面作禮右繞而去。釋去不久，佛即服此訶梨勒，風病即除，以子擲地即生訶梨勒。樹長大生訶梨勒，熟黃色墮地遍滿。佛見已知而故問阿難：「諸比丘何故不啖此訶梨勒？」阿難言：「世尊制不得啖宿受食故。」佛語阿難：「先受訶梨勒已滅，此今啖無罪。」
佛在舍衛國，諸比丘無盛衣物，佛言：「應作箱。」彼土熱故生蟲，佛言：「應以青木香那毗羅草根著衣箱中，以香故蟲不生。」
佛在舍衛
【現代漢語翻譯】 當時，眾比丘在二月時**，六群比丘中有認識的比丘，將衣服寄存在六群比丘處離開，情況和之前所說的一樣。
佛陀在王舍城。當時有五位比丘問佛：『用什麼東西來染衣服？』佛說：『應該用根染、莖染、葉染、花染、果染、新生牛糞染。』
佛陀在阿羅毗國，新建僧伽藍（僧侶居住的寺院），眾比丘沒有經行（僧人散步或禪修）的地方，這件事稟告了佛陀，佛說：『應該建造經行處。』當地氣候炎熱，經行時容易出汗，佛說：『應該在經行處種植樹木。』（中二十法上完）
中二十法下
佛陀最初成就阿耨多羅三藐三菩提（無上正等正覺）時，有商人供養酥油乳粥，佛陀食用后腹內生風。當時釋提桓因（帝釋天）看到佛陀患了風病，因為閻浮樹的緣故，此地名為閻浮提（我們所居住的這個世界），距離這棵樹不遠的地方，有一片訶梨勒（一種藥用植物）林。當時釋提桓因取來上好的訶梨勒供奉給佛陀，說道：『世尊！距離閻浮樹不遠的地方，有一片訶梨勒林，我取來顏色好的訶梨勒，希望佛陀接受食用，可以去除風病，能夠游步進止（自由行走）。』佛陀默然接受了。當時釋提桓因看到佛陀接受后，頭面作禮，右繞而去。釋提桓因離開不久，佛陀就服用了這訶梨勒，風病立刻消除，將訶梨勒的種子扔在地上，立刻就生長出訶梨勒樹。樹長大后結出訶梨勒果，成熟后呈黃色掉落在地上，遍地都是。佛陀看到后明知故問阿難：『眾比丘為什麼不吃這訶梨勒？』阿難說：『世尊制定了不得食用隔夜的食物。』佛陀告訴阿難：『先前接受的訶梨勒已經滅盡，現在吃沒有罪過。』
佛陀在舍衛國，眾比丘沒有盛放衣物的器具，佛說：『應該製作箱子。』當地氣候炎熱容易生蟲，佛說：『應該用青木香、那毗羅草根放在衣箱中，因為香氣的原因，蟲子就不會滋生。』
佛陀在舍衛國
【English Translation】 At that time, the Bhikshus were in the second month**, and a knowledgeable Bhikshu among the group of six Bhikshus entrusted his robes to them before departing, as previously mentioned.
The Buddha was in Rajagriha (Wang舍城). At that time, five Bhikshus asked the Buddha: 'What should be used to dye robes?' The Buddha said: 'One should use dyes from roots, stems, leaves, flowers, fruits, or newborn calf dung.'
The Buddha was in the country of Alavi (阿羅毗國), where a new Sangharama (僧伽藍, monastery) was being built. The Bhikshus had no place for walking meditation (經行), so they reported this matter to the Buddha. The Buddha said: 'A place for walking meditation should be built.' Because the land was hot, they sweated during walking meditation. The Buddha said: 'Trees should be planted at the walking meditation place.' (End of the first half of the Middle Twenty Dharmas)
The Second Half of the Middle Twenty Dharmas
When the Buddha first attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), a merchant offered ghee-milk porridge. After the Buddha ate it, wind arose in his abdomen. At that time, Sakra, Lord of the Devas (釋提桓因,帝釋天), saw that the Buddha was suffering from wind illness. Because of the Jambu tree (閻浮樹), the place was named Jambudvipa (閻浮提, the world we live in). Not far from the tree, there was a Haritaki (訶梨勒, a medicinal plant) forest. At that time, Sakra, Lord of the Devas, brought good Haritaki to offer to the Buddha, saying: 'World Honored One! Not far from the Jambu tree, there is a Haritaki forest. I have brought Haritaki of good color. I wish that the Buddha would accept and eat it, so that the wind illness can be removed, and you can walk freely (游步進止).' The Buddha silently accepted. At that time, Sakra, Lord of the Devas, saw that the Buddha had accepted it, bowed his head to the ground, circumambulated to the right, and departed. Not long after Sakra left, the Buddha took this Haritaki, and the wind illness was immediately removed. He threw the seed on the ground, and a Haritaki tree immediately grew. After the tree grew tall, it bore Haritaki fruits, which ripened to a yellow color and fell to the ground, covering the ground. The Buddha saw this and, knowing full well, asked Ananda (阿難): 'Why do the Bhikshus not eat this Haritaki?' Ananda said: 'The World Honored One has decreed that one may not eat food received overnight.' The Buddha told Ananda: 'The Haritaki previously received has perished. There is no fault in eating this now.'
The Buddha was in Shravasti (舍衛國). The Bhikshus had no containers for storing robes. The Buddha said: 'Boxes should be made.' Because the land was hot, insects were born easily. The Buddha said: 'Fragrant green wood, Navira grass roots should be placed in the robe boxes, because of the fragrance, insects will not be born.'
The Buddha was in Shravasti (舍衛國).
國。給孤獨居士施眾僧被，諸比丘不受：「佛未聽我受被。」是事白佛，佛言：「僧得受，一人亦得受。」
佛在王舍城。爾時六群比丘，著留縷頭衣、結縷頭衣、交結縷頭衣、刷縷頭衣、不作凈衣。是事白佛，佛言：「不得著留縷頭衣、結縷頭衣、交結縷頭衣、刷縷頭衣。著者，突吉羅。若著不作凈衣者，波逸提。」
佛在舍衛國。爾時諸比丘，不著僧及居士留縷頭衣、結縷頭衣、交結縷頭衣、刷縷頭衣、不作凈衣。是事白佛，佛言：「若僧及居士，有留縷頭衣、結縷頭衣、交結縷頭衣、刷縷頭衣、不作凈衣，得著。」
佛在舍衛國。有阿羅漢般涅槃，諸比丘心念：「如佛所說：『身中有八萬戶蟲。』若燒身者，當殺是蟲。」諸比丘不知云何？是事白佛，佛言：「人死時諸蟲亦死。」諸比丘心念：「佛聽我燒阿羅漢身者善。」是事白佛，佛言：「聽燒阿羅漢身。」諸比丘心念：「佛聽我等與阿羅漢起塔者善。」是事白佛，佛言：「聽起阿羅漢塔。」諸比丘心念：「佛聽我等供養阿羅漢塔者善。」是事白佛，佛言：「聽供養阿羅漢塔。」
佛在舍衛國。長老迦旃延有一估客弟子，從海中還，以貝作飽身物施迦旃延。迦旃延不受：「佛未聽我受貝飽身物。」是事白佛，佛言：「得受。」
【現代漢語翻譯】 現代漢語譯本：佛陀在某國。給孤獨居士（Anathapindika，一位著名的佛教護法）佈施僧眾被子，眾比丘不接受，說：『佛陀未曾允許我們接受被子。』此事稟告佛陀，佛陀說：『僧眾可以接受，一個人也可以接受。』
佛陀在王舍城（Rajagrha）。當時六群比丘穿著留有線頭的衣服、打結線頭的衣服、交錯打結線頭的衣服、刷過線頭的衣服、以及未經過處理的衣服。此事稟告佛陀，佛陀說：『不得穿著留有線頭的衣服、打結線頭的衣服、交錯打結線頭的衣服、刷過線頭的衣服。穿著者，犯突吉羅（Dukkata，一種輕罪）。如果穿著未經處理的衣服，犯波逸提（Pacittiya，一種較重的罪）。』
佛陀在舍衛國（Sravasti）。當時眾比丘不穿著僧眾和居士留有線頭的衣服、打結線頭的衣服、交錯打結線頭的衣服、刷過線頭的衣服、以及未經處理的衣服。此事稟告佛陀，佛陀說：『如果僧眾和居士有留有線頭的衣服、打結線頭的衣服、交錯打結線頭的衣服、刷過線頭的衣服、以及未經處理的衣服，可以穿著。』
佛陀在舍衛國。一位阿羅漢（Arhat，已證悟的聖者）般涅槃（Parinirvana，圓寂），眾比丘心想：『如佛陀所說：『身體中有八萬戶蟲。』如果火化遺體，將會殺死這些蟲。』眾比丘不知如何是好？此事稟告佛陀，佛陀說：『人死時，這些蟲也死了。』眾比丘心想：『佛陀允許我們火化阿羅漢的遺體是好的。』此事稟告佛陀，佛陀說：『允許火化阿羅漢的遺體。』眾比丘心想：『佛陀允許我們為阿羅漢建造佛塔是好的。』此事稟告佛陀，佛陀說：『允許建造阿羅漢塔。』眾比丘心想：『佛陀允許我們供養阿羅漢塔是好的。』此事稟告佛陀，佛陀說：『允許供養阿羅漢塔。』
佛陀在舍衛國。長老迦旃延（Katyayana，佛陀的弟子之一）有一位跑船的在家弟子，從海上回來，用貝殼作為食物的替代品供養迦旃延。迦旃延不接受，說：『佛陀未曾允許我接受貝殼作為食物的替代品。』此事稟告佛陀，佛陀說：『可以接受。』
【English Translation】 English version: The Buddha was in a certain country. The householder Anathapindika (a famous Buddhist patron) offered blankets to the Sangha (monastic community), but the Bhikkhus (monks) did not accept them, saying, 'The Buddha has not permitted us to accept blankets.' This matter was reported to the Buddha, and the Buddha said, 'The Sangha may accept them, and an individual may also accept them.'
The Buddha was in Rajagrha (city in ancient India). At that time, the group of six Bhikkhus were wearing clothes with loose threads, knotted threads, interwoven knotted threads, brushed threads, and unpurified clothes. This matter was reported to the Buddha, and the Buddha said, 'One must not wear clothes with loose threads, knotted threads, interwoven knotted threads, or brushed threads. If one wears them, it is a Dukkata (minor offense). If one wears unpurified clothes, it is a Pacittiya (more serious offense).'
The Buddha was in Sravasti (city in ancient India). At that time, the Bhikkhus were not wearing clothes with loose threads, knotted threads, interwoven knotted threads, brushed threads, and unpurified clothes from the Sangha and householders. This matter was reported to the Buddha, and the Buddha said, 'If the Sangha and householders have clothes with loose threads, knotted threads, interwoven knotted threads, brushed threads, and unpurified clothes, they may be worn.'
The Buddha was in Sravasti. An Arhat (enlightened being) attained Parinirvana (final liberation), and the Bhikkhus thought, 'As the Buddha has said, 'There are eighty thousand families of worms in the body.' If we cremate the body, we will be killing these worms.' The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said, 'When a person dies, these worms also die.' The Bhikkhus thought, 'It is good that the Buddha allows us to cremate the body of an Arhat.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to cremate the body of an Arhat.' The Bhikkhus thought, 'It is good that the Buddha allows us to build a stupa (reliquary mound) for the Arhat.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to build a stupa for an Arhat.' The Bhikkhus thought, 'It is good that the Buddha allows us to make offerings to the stupa of the Arhat.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to make offerings to the stupa of an Arhat.'
The Buddha was in Sravasti. The elder Katyayana (one of the Buddha's disciples) had a lay disciple who was a merchant seaman. Upon returning from the sea, he offered shells to Katyayana as a substitute for food. Katyayana did not accept them, saying, 'The Buddha has not permitted me to accept shells as a substitute for food.' This matter was reported to the Buddha, and the Buddha said, 'It is permitted to accept them.'
佛在舍衛國。有一病比丘語看病人：「汝能好看我、愛念我，我若命終，所有物盡當與汝。」語已便終，打揵稚集僧。僧語看病人：「死比丘所有物盡持來，現前僧應分。」看病人言：「非僧物。何以故？我看病人，病人語我言：『汝能好看我、愛念我，我若命終，所有諸物盡當與汝。』是事故非僧物。」諸比丘不知云何？是事白佛，佛言：「無如是死當與法。若比丘命終物，現前僧應分。」
佛在舍衛國。有比丘凈施一比丘已，物主命終，即打揵稚集僧。僧遣人取死比丘衣物來時，受凈施比丘答言：「非僧物。何以故？死比丘先凈施我。」諸比丘不知云何？是事白佛，佛言：「此為凈故施。彼命終已，現前僧應分。」
佛在舍衛國。有比丘凈施一比丘，受施者死。時打揵稚集僧，彼比丘自持衣來與僧，作是言：「此是僧物。」僧問：「何故？」答言：「我先凈施死比丘。」諸比丘不知云何？是事白佛，佛言：「若彼受凈施人死，更應凈施餘人。」
佛在舍衛國，有比丘凈施一比丘，受施者反戒，諸比丘不知云何？是事白佛，佛言：「若反戒，更凈施餘人。」
佛在舍衛國，有比丘凈施共行弟子，弟子有不如法事，師責語言：「莫我邊住。」是弟子往到六群比丘邊住。弟子先欲悔過，以近
【現代漢語翻譯】 現代漢語譯本：佛陀在舍衛國（Śrāvastī）時，有一位生病的比丘對比丘侍者說：『你如果能好好照顧我、愛護我，我如果去世，所有的東西都給你。』說完就去世了，於是敲犍稚（ghaṇṭā，一種法器）召集僧眾。僧眾對侍者說：『去世比丘的所有東西都拿來，現前僧眾應該分配。』侍者說：『這不是僧眾的物品。為什麼呢？我看護病人，病人對我說：『你如果能好好照顧我、愛護我，我如果去世，所有的東西都給你。』因此這不是僧眾的物品。』眾比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『沒有像這樣死後應該給與的規定。如果比丘去世，他的物品應該由現前僧眾分配。』 佛陀在舍衛國時，有一位比丘將物品凈施（pariśuddha-dāna，清凈的佈施）給另一位比丘后，物主去世了，於是敲犍稚召集僧眾。僧眾派人去取去世比丘的衣物時，接受凈施的比丘回答說：『這不是僧眾的物品。為什麼呢？去世的比丘先前已經凈施給我了。』眾比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『這是因為清凈的緣故而施捨。他去世后，現前僧眾應該分配。』 佛陀在舍衛國時，有一位比丘將物品凈施給另一位比丘，接受佈施的人去世了。當時敲犍稚召集僧眾，那位比丘自己拿著衣服來交給僧眾，說：『這是僧眾的物品。』僧眾問：『為什麼？』回答說：『我先前已經凈施給去世的比丘了。』眾比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果接受凈施的人去世了，應該重新凈施給其他人。』 佛陀在舍衛國時，有一位比丘將物品凈施給另一位比丘，接受佈施的人違犯戒律，眾比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果違犯戒律，應該重新凈施給其他人。』 佛陀在舍衛國時，有一位比丘將物品凈施給一同修行的弟子，弟子做了不如法的事情，師父責備他說：『不要住在我這裡。』這位弟子就去六群比丘（chabbaggiya，指行為不端的六位比丘）那裡居住。弟子先前想要懺悔過錯，因為靠近…
【English Translation】 English version: The Buddha was in Śrāvastī. There was a sick Bhikṣu (monk) who said to his attendant: 'If you can take good care of me and cherish me, all my possessions will be yours when I die.' After saying this, he died, and the ghaṇṭā (a type of bell) was struck to gather the Saṅgha (monastic community). The Saṅgha said to the attendant: 'Bring all the possessions of the deceased Bhikṣu, and the present Saṅgha should distribute them.' The attendant said: 'These are not the Saṅgha's possessions. Why? Because I took care of the sick person, and the sick person said to me: 'If you can take good care of me and cherish me, all my possessions will be yours when I die.' Therefore, these are not the Saṅgha's possessions.' The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'There is no such rule that one's possessions should be given away upon death. If a Bhikṣu dies, his possessions should be distributed by the present Saṅgha.' The Buddha was in Śrāvastī. There was a Bhikṣu who made a pariśuddha-dāna (pure offering) to another Bhikṣu, and then the owner of the object died. So, the ghaṇṭā was struck to gather the Saṅgha. When the Saṅgha sent someone to retrieve the deceased Bhikṣu's robes and possessions, the Bhikṣu who had received the pariśuddha-dāna replied: 'These are not the Saṅgha's possessions. Why? Because the deceased Bhikṣu had previously made a pariśuddha-dāna to me.' The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'This was given because of purity. After his death, the present Saṅgha should distribute them.' The Buddha was in Śrāvastī. There was a Bhikṣu who made a pariśuddha-dāna to another Bhikṣu, and the recipient of the offering died. At that time, the ghaṇṭā was struck to gather the Saṅgha. That Bhikṣu himself brought the robes and gave them to the Saṅgha, saying: 'These are the Saṅgha's possessions.' The Saṅgha asked: 'Why?' He replied: 'I had previously made a pariśuddha-dāna to the deceased Bhikṣu.' The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'If the person who received the pariśuddha-dāna dies, it should be made a pariśuddha-dāna to another person.' The Buddha was in Śrāvastī. There was a Bhikṣu who made a pariśuddha-dāna to another Bhikṣu, and the recipient of the offering violated the precepts. The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'If he violates the precepts, it should be made a pariśuddha-dāna to another person.' The Buddha was in Śrāvastī. There was a Bhikṣu who made a pariśuddha-dāna to a disciple who lived with him, and the disciple did something improper. The teacher rebuked him, saying: 'Do not stay near me.' This disciple went to live with the chabbaggiya (group of six monks known for misbehavior) Bhikṣus. The disciple initially wanted to repent for his transgressions, but because he was near…
六群比丘故，無有悔心。師往語弟子言：「汝何不悔過於我？」答言：「不能。」師言：「我先凈施汝衣。」弟子言：「今當與佛。」諸比丘不知云何？是事白佛，佛言：「若弟子被師責不聽執作，應更凈施餘人。」
佛在毗舍離國。爾時地濕，諸比丘作衣帳住。諸比丘作是念：「此中將不犯過十夜長衣耶？」諸比丘不知云何？是事白佛，佛言：「此衣作舍用，不犯。」
佛在阿羅毗國。時井水有蟲，諸比丘不知云何？是事白佛，佛言：「應漉。」漉時二三人共捉，捉時不正，佛言：「應作棬漉水已，瀉蟲著井中。」井中蟲轉多，佛言：「一器盛水。漉水已以蟲瀉中，瀉中已持瀉流水中。」
長老優波離問佛：「頗有比丘在僧中受功德衣時，有不得者耶？」答言：「有。若比丘余處安居，此處受功德衣，是名不得。」長老優波離問佛：「頗有比丘不受功德衣，得名受耶？」答言：「有。若比丘是處安居自恣已，出界行還來入界，聞僧今日受功德衣。聞已隨喜者，得名為受。」長老優波離問佛：「頗有比丘舍功德衣時，有不捨者耶？」佛言：「有。若比丘余處受功德衣，此處僧舍衣，彼比丘雖在中，不名為舍。」長老優波離問佛：「頗有比丘僧舍功德衣，彼比丘不在，得名舍耶？」答言：「有。若比
【現代漢語翻譯】 現代漢語譯本 因為六群比丘的緣故，他們沒有悔改之心。老師去告訴弟子們說：『你們為什麼不向我懺悔過錯呢？』弟子們回答說：『不能。』老師說：『我先前已經把衣服乾淨地施捨給你們了。』弟子們說：『現在應當把衣服供養給佛。』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『如果弟子被老師責備，不聽從老師的執持製作，應當重新干凈地施捨給其他人。』 佛陀在毗舍離國。當時地面潮濕，眾比丘製作衣帳居住。眾比丘心想：『這其中會不會觸犯過十夜長衣的戒律呢？』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『這衣帳是用來遮蔽房屋的，不觸犯戒律。』 佛陀在阿羅毗國。當時井水裡有蟲子，眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『應該過濾。』過濾的時候，兩三個人一起捉住濾水器，捉的時候不端正，佛陀說：『應該製作一個環狀的濾水器，濾完水后，把蟲子倒回井中。』井裡的蟲子越來越多，佛陀說：『用一個容器盛水，濾完水后把蟲子倒在容器中，倒完后把容器里的水和蟲子倒到流動的水中。』 長老優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『有沒有比丘在僧團中接受功德衣（Kathina，一種在雨季安居結束後分發的特殊布料）時，有得不到的呢？』佛陀回答說：『有。如果比丘在其他地方安居，卻在這裡接受功德衣，這就叫做得不到。』長老優波離問佛陀：『有沒有比丘沒有接受功德衣，卻可以稱作接受了呢？』佛陀回答說：『有。如果比丘在這個地方安居，已經自恣（Pavarana，雨季安居結束時的儀式）完畢，走出界外又回來進入界內，聽到僧團今天接受功德衣。聽到后隨喜讚歎的，就可以稱作接受了。』長老優波離問佛陀：『有沒有比丘捨棄功德衣時，有不能算作捨棄的呢？』佛陀說：『有。如果比丘在其他地方接受功德衣，而這裡的僧團捨棄功德衣，那個比丘即使在僧團中，也不能算作捨棄。』長老優波離問佛陀：『有沒有比丘僧團捨棄功德衣，那個比丘不在僧團中，卻可以稱作捨棄了呢？』佛陀回答說：『有。』
【English Translation】 English version Because of the Six Group Bhikkhus (six monks known for their misconduct), they had no remorse. The teacher went and said to the disciples, 'Why don't you repent your faults to me?' The disciples replied, 'We cannot.' The teacher said, 'I have already cleanly given you the robes.' The disciples said, 'Now we should offer the robes to the Buddha.' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'If a disciple is rebuked by the teacher and does not listen to the teacher's instructions, he should cleanly give the robes to someone else.' The Buddha was in the country of Vaishali (an ancient city in India). At that time, the ground was wet, and the bhikkhus made cloth tents to live in. The bhikkhus thought, 'Will this violate the rule of keeping robes for more than ten nights?' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'These cloth tents are used to cover the dwellings, and do not violate the rule.' The Buddha was in the country of Alavi (an ancient city in India). At that time, there were insects in the well water, and the bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'You should filter it.' When filtering, two or three people held the filter together, and they did not hold it properly. The Buddha said, 'You should make a circular filter, and after filtering the water, pour the insects back into the well.' The insects in the well became more numerous. The Buddha said, 'Use a container to hold water. After filtering the water, pour the insects into the container, and after pouring them in, pour the water and insects into the flowing water.' The Elder Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, 'Are there any bhikkhus who, when the Sangha (monastic community) receives the Kathina (a special cloth offered after the rainy season retreat), do not receive it?' The Buddha replied, 'Yes. If a bhikkhu observes the retreat in another place but receives the Kathina here, this is called not receiving it.' The Elder Upali asked the Buddha, 'Are there any bhikkhus who do not receive the Kathina but can be called to have received it?' The Buddha replied, 'Yes. If a bhikkhu observes the retreat in this place, has already completed the Pavarana (the ceremony marking the end of the rainy season retreat), goes outside the boundary and then returns within the boundary, and hears that the Sangha is receiving the Kathina today, and rejoices upon hearing this, he can be called to have received it.' The Elder Upali asked the Buddha, 'Are there any bhikkhus who renounce the Kathina but cannot be considered to have renounced it?' The Buddha said, 'Yes. If a bhikkhu receives the Kathina in another place, and the Sangha here renounces the Kathina, even if that bhikkhu is in the Sangha, he cannot be considered to have renounced it.' The Elder Upali asked the Buddha, 'Are there any bhikkhus who, when the Sangha renounces the Kathina, are not in the Sangha, but can be called to have renounced it?' The Buddha replied, 'Yes.'
丘受功德衣出界行，聞舍功德衣隨喜，是名得舍。」
佛在舍衛國。憍薩羅國住處有人施僧物，打犍稚集僧，和合分物已起。爾時六群比丘從界外來，語諸比丘：「此眾僧所有物，我當共分，諸比丘還更共分。」諸比丘不知云何？是事白佛，佛言：「若打犍稚僧和合分物已起，界外有比丘來，欲與者與，不得強分。」
佛在舍衛國。憍薩羅國有人施僧衣，爾時有六群比丘到僧坊中兩兩共語：「看諸比丘欲分衣時，在屏處住。彼分物已，我等當出到邊使更共分。」爾時六群比丘，看彼比丘已在屏處住，爾時打犍稚集僧，諸比丘共相謂言：「喚是六群比丘來，求覓所在處不得。」有人言：「是比丘多緣事，必當出行。」即和合分物已起。六群比丘便界內來言：「此應共我等分。」時六群比丘作是言：「若不信我在界內者，此中有比丘見，諸比丘更與共分。」諸比丘不知云何？是事白佛，佛言：「若打犍稚僧分物已起，若有界內比丘來，欲與者與，不得強分。」
佛在舍衛國。爾時比丘，貴價火浣衣及深摩根衣，敷床上坐，起時欲破壞。諸比丘不知云何？是事白佛，佛言：「應敷者敷，應著者著，隨所宜作。」
佛在舍衛國。諸比丘為布薩故打犍稚，說戒者言：「若不來，囑授者說。」有一比丘作
【現代漢語翻譯】 現代漢語譯本： 『丘受功德衣出界行，聞舍功德衣隨喜，是名得舍。』意思是說，比丘接受了功德衣，走出結界範圍，聽到有捨棄功德衣的行為而隨喜，這就可以算作是得到了捨棄的功德衣。
佛陀在舍衛國。憍薩羅國（Kosala）的住處有人佈施僧團物品，敲擊犍稚（ghanta，集眾的法器）召集僧眾，僧眾和合分完物品后離開。當時，六群比丘從結界外來到，對眾比丘說：『這些是眾僧所有的物品，我應當一起分，諸位比丘再重新分一次。』眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『如果敲擊犍稚僧眾和合分完物品后離開，結界外有比丘來，想給他們就給，不能強行分。』
佛陀在舍衛國。憍薩羅國有人佈施僧衣給僧團，當時有六群比丘到僧坊中，兩人一組地交談：『看那些比丘要分衣的時候，我們在屏障處躲起來。他們分完物品后，我們再出來到旁邊，讓他們重新分一次。』當時六群比丘，看到那些比丘已經在屏障處躲起來，當時敲擊犍稚召集僧眾，眾比丘互相說道：『叫那些六群比丘來，尋找他們所在的地方卻找不到。』有人說：『這些比丘有很多俗事要處理，必定是外出了。』於是和合分完物品后離開。六群比丘便從結界內來到說：『這些應該和我們一起分。』當時六群比丘這樣說：『如果不相信我在結界內，這裡有比丘看見，諸位比丘再給他們一起分。』眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『如果敲擊犍稚僧眾分完物品后離開，如果有結界內的比丘來，想給他們就給，不能強行分。』
佛陀在舍衛國。當時有比丘，把貴重的火浣衣（一種用石棉織成的布）和深摩根衣（一種精美的絲綢衣服），鋪在床上坐，起身時想要破壞它們。眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『應該鋪的就鋪，應該穿的就穿，根據適宜的情況來做。』
佛陀在舍衛國。眾比丘爲了布薩（uposatha，每半月舉行的誦戒儀式）的緣故敲擊犍稚，說戒者說：『如果不來，委託他人誦戒的人就說。』有一比丘作
【English Translation】 English version: 『A bhikkhu who receives a merit-clothing, goes outside the boundary, and rejoices upon hearing of the relinquishment of a merit-clothing, is said to have obtained relinquishment.』 This means that if a bhikkhu receives a merit-clothing, goes outside the boundary, and rejoices upon hearing of the relinquishment of a merit-clothing, it can be considered that he has obtained the relinquished merit-clothing.
The Buddha was in Shravasti (Śrāvastī). In Kosala (Kośala), someone made an offering to the Sangha (saṃgha, monastic community), struck the ghanta (ghaṇṭā, a bell used to gather the community), and after the Sangha had harmoniously distributed the items, they departed. At that time, the group of six bhikkhus (bhikṣu, Buddhist monks) came from outside the boundary and said to the bhikkhus: 『These are the possessions of the Sangha, I should share them together, and you bhikkhus should redistribute them.』 The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 『If the Sangha has struck the ghanta and harmoniously distributed the items and departed, and a bhikkhu comes from outside the boundary, give to them if you wish, but do not forcibly share.』
The Buddha was in Shravasti. In Kosala, someone offered robes to the Sangha. At that time, the group of six bhikkhus went to the monastery and spoke in pairs: 『When you see those bhikkhus about to distribute the robes, stay in a secluded place. After they have distributed the items, we will come out to the side and have them redistribute them.』 At that time, the group of six bhikkhus, seeing that those bhikkhus were already staying in a secluded place, struck the ghanta to gather the Sangha. The bhikkhus said to each other: 『Call those six bhikkhus, but we cannot find where they are.』 Someone said: 『These bhikkhus have many worldly affairs to attend to, they must have gone out.』 Then they harmoniously distributed the items and departed. The group of six bhikkhus then came from within the boundary and said: 『These should be shared with us.』 At that time, the group of six bhikkhus said: 『If you do not believe that I am within the boundary, there are bhikkhus here who saw it, and you bhikkhus should share with them again.』 The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 『If the Sangha has struck the ghanta and distributed the items and departed, and a bhikkhu comes from within the boundary, give to them if you wish, but do not forcibly share.』
The Buddha was in Shravasti. At that time, some bhikkhus were spreading out expensive asbestos cloth (a cloth woven from asbestos) and fine silk clothes (a type of exquisite silk clothing) on the bed to sit on, and when they got up, they wanted to destroy them. The bhikkhus did not know what to do. They reported this matter to the Buddha, who said: 『What should be spread, spread; what should be worn, wear; do as is appropriate.』
The Buddha was in Shravasti. The bhikkhus struck the ghanta for the sake of the uposatha (uposatha, a fortnightly recitation of monastic rules), and the one reciting the precepts said: 『If you do not come, those who entrust others to recite the precepts should speak.』 One bhikkhu made
是言：「某比丘清凈與欲。」問言：「彼比丘那去？」答言：「出界去。」諸比丘不知云何？是事白佛，佛言：「從今與欲者不得出界。犯者，突吉羅。」
佛在舍衛國。諸比丘為布薩故打犍稚，說戒者言：「與欲者說。」有一比丘唱言：「某甲比丘清凈與欲。」問言：「是比丘在何處？」答言：「在界外。」諸比丘不知云何？是事白佛，佛言：「從今不得受界外人慾。犯者，突吉羅。」
佛在舍衛國。為布薩故，打犍稚集僧，說戒者言：「誰受教誡比丘尼？」答言：「迦留陀夷。」問言：「在何處？」答言：「出界行。」諸比丘不知云何？是事白佛，佛言：「從今受教誡比丘尼者，不得出界行。犯者，突吉羅。」
佛在王舍城。爾時六群比丘，展轉與清凈、與欲、與自恣、與除罪。諸比丘不知云何？是事白佛，佛言：「從今不得展轉與清凈、與欲、與自恣、與除罪。犯者，突吉羅。」
佛在舍衛國。憍薩羅國去僧坊不遠有阿練若處，布薩時天雨，坊中僧心念：「阿練若比丘當來。」阿練若處僧復作是念：「僧坊中比丘當來。」爾時兩不相就，不得布薩。諸比丘不知云何？是事白佛，佛言：「應羯磨一處布薩，應如是作。作法者，一心和合僧，一比丘僧中唱言：『大德僧聽！此某堂舍應作布
【現代漢語翻譯】 現代漢語譯本：
有人說：『某位比丘已經清凈地表示了同意。』有人問：『那位比丘去哪裡了？』回答說：『出界外去了。』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，表示同意的人不得出界。違犯者，犯突吉羅罪。』 佛陀在舍衛國。眾比丘爲了布薩的緣故敲打犍稚（犍稚：一種敲擊樂器），說戒的人說：『讓表示同意的人發言。』有一位比丘唱言：『某甲比丘清凈地表示了同意。』有人問：『這位比丘在哪裡？』回答說：『在界外。』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，不得接受界外之人的同意。違犯者，犯突吉羅罪。』 佛陀在舍衛國。爲了布薩的緣故，敲打犍稚召集僧眾，說戒的人說：『誰接受比丘尼的教誡？』回答說：『迦留陀夷（Kāludāyi）。』有人問：『他在哪裡？』回答說：『出界外去了。』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，接受比丘尼教誡的人，不得出界外。違犯者，犯突吉羅罪。』 佛陀在王舍城。當時六群比丘，輾轉互相給予清凈、同意、自恣（自恣：僧團在雨季安居結束時舉行的儀式）、除罪。眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，不得輾轉互相給予清凈、同意、自恣、除罪。違犯者，犯突吉羅罪。』 佛陀在舍衛國。憍薩羅國（Kosala）離僧坊不遠的地方有一處阿練若（Arañña，意為寂靜處），布薩的時候下雨，僧坊中的僧眾心想：『阿練若的比丘應當會來。』阿練若處的僧眾也這樣想：『僧坊中的比丘應當會來。』當時兩處僧眾沒有會合，無法進行布薩。眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『應當羯磨（Kamma，意為業）決定在一處進行布薩，應當這樣做。做法是，一心和合的僧眾，一位比丘在僧眾中唱言：『大德僧眾請聽！這某處堂舍應當作為布薩的場所。』
【English Translation】 English version:
It was said: 'A certain bhikkhu (bhikkhu: Buddhist monk) has purely given his consent.' Someone asked: 'Where did that bhikkhu go?' The answer was: 'He went outside the boundary.' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, one who gives consent must not go outside the boundary. Whoever violates this, commits a dukkaṭa (dukkaṭa: a minor offense).' The Buddha was in Śrāvastī (Śrāvastī). The bhikkhus were striking the ghaṇṭā (ghaṇṭā: a bell or gong) for the sake of the uposatha (uposatha: fortnightly observance), and the one reciting the precepts said: 'Let those who have given consent speak.' One bhikkhu announced: 'Bhikkhu so-and-so has purely given his consent.' Someone asked: 'Where is that bhikkhu?' The answer was: 'He is outside the boundary.' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, consent from someone outside the boundary must not be accepted. Whoever violates this, commits a dukkaṭa.' The Buddha was in Śrāvastī. For the sake of the uposatha, they struck the ghaṇṭā to gather the Saṅgha (Saṅgha: monastic community), and the one reciting the precepts said: 'Who is receiving the instruction of the bhikkhunīs (bhikkhunīs: Buddhist nuns)?' The answer was: 'Kāludāyi.' Someone asked: 'Where is he?' The answer was: 'He has gone outside the boundary.' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, one who is receiving the instruction of the bhikkhunīs must not go outside the boundary. Whoever violates this, commits a dukkaṭa.' The Buddha was in Rājagṛha (Rājagṛha). At that time, the group of six bhikkhus were mutually giving purity, consent, pavāraṇā (pavāraṇā: invitation), and absolution. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, purity, consent, pavāraṇā, and absolution must not be mutually given in turn. Whoever violates this, commits a dukkaṭa.' The Buddha was in Śrāvastī. In the country of Kosala, not far from the monastery, there was an arañña (arañña: a secluded place). At the time of the uposatha, it was raining, and the bhikkhus in the monastery thought: 'The bhikkhus from the arañña should come.' The bhikkhus in the arañña also thought: 'The bhikkhus from the monastery should come.' At that time, the two groups did not meet, and the uposatha could not be performed. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'A kamma (kamma: a formal act) should be performed to decide to hold the uposatha in one place, and it should be done as follows. The Saṅgha, being of one mind and harmonious, one bhikkhu should announce in the Saṅgha: 'Venerable Saṅgha, please listen! This hall should be designated as the place for the uposatha.'
薩處。若僧時到僧忍聽，某堂舍作布薩處。如是白。』白二羯磨。『僧聽某堂舍作布薩處竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時末利夫人為聽法故，到祇洹中問諸比丘言：「此處有幾僧？」答言：「不知。」諸比丘不知云何？是事白佛，佛言：「應數。」爾時諸比丘喚名字數，喚名字數時參錯失數，佛言：「應行籌。」夫人又問：「有幾沙彌？」答言：「不知。」諸比丘不知云何？是事白佛，佛言：「沙彌亦應行籌。」
佛在舍衛國。僧布薩時，末利夫人施僧錢，諸比丘不受：「佛未聽受布薩錢。」諸比丘不知云何？是事白佛，佛言：「聽受。」時諸比丘未到布薩，二日、三日便說戒布薩，比丘為布薩故來，不得布薩施。諸比丘不知云何？是事白佛，佛言：「不得先前二日、三日說戒。犯者，突吉羅。」佛言：「布薩時應布薩，為布薩比丘來，令得佈施故。」爾時諸沙彌索分。答言：「汝不布薩、不作羯磨、不說戒，不入布薩故，不與分。」諸比丘不知云何？是事白佛，佛言：「沙彌受籌故應與分。」佛雖聽與，不知與幾許？佛言：「若沙彌在行次，檀越自手與者，應等與。若但施僧，大比丘得三分，沙彌得一分。」
佛在王舍城。爾時六群比丘共白衣一床坐。諸比丘不知云何
【現代漢語翻譯】 現代漢語譯本： 『某處。如果僧團時間已到，僧團允許，某處堂舍作為布薩（Uposatha，佛教的齋戒儀式）的場所。這樣稟白。』這是白二羯磨（Karma，業，行動）。『僧團聽著，某處堂舍作為布薩場所完畢，僧團允許，因為默然的緣故，這件事就這樣執行。』
佛陀在舍衛國（Śrāvastī）時。當時，末利夫人（Mallikā）爲了聽法，來到祇洹（Jetavana）中，問各位比丘（bhikkhu）說：『這裡有多少僧人？』比丘們回答說：『不知道。』各位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『應該計數。』當時，各位比丘呼喚名字來計數，呼喚名字計數時參差錯亂，佛陀說：『應該用籌（counting sticks）來計數。』夫人又問：『有多少沙彌（śrāmaṇera）？』回答說：『不知道。』各位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『沙彌也應該用籌來計數。』
佛陀在舍衛國時。僧團舉行布薩時，末利夫人佈施僧團錢財，各位比丘不接受：『佛陀沒有允許接受布薩的錢財。』各位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『允許接受。』當時，各位比丘還沒到布薩日，提前兩日、三日就說戒布薩，比丘爲了布薩的緣故而來，卻得不到佈施。各位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『不得先前兩日、三日說戒。違犯者，犯突吉羅（dukkha，惡作）。』佛陀說：『布薩時應該布薩，爲了布薩比丘來，讓他們得到佈施的緣故。』當時，各位沙彌索要一份。回答說：『你們不布薩、不作羯磨、不說戒，不參加布薩，所以不給你們一份。』各位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『沙彌接受籌的緣故，應該給一份。』佛陀雖然允許給，但不知道給多少？佛陀說：『如果沙彌在行次，檀越（dānpati，施主）親自給的，應該平等給予。如果只是佈施僧團，大比丘得三分，沙彌得一分。』
佛陀在王舍城（Rājagṛha）時。當時，六群比丘（group of six monks）和白衣（layperson）同坐一張床。各位比丘不知道該怎麼辦？
【English Translation】 English version: 『Such and such a place. If the Sangha (community of monks) is ready and the Sangha permits, let such and such a hall be designated as the Uposatha (Buddhist day of observance) site. Thus it is announced.』 This is a motion with two announcements. 『The Sangha has heard that such and such a hall is to be designated as the Uposatha site. The Sangha permits it; therefore, it is silent. Thus, this matter is carried out.』
The Buddha was in Śrāvastī. At that time, Mallikā, in order to hear the Dharma (teachings), came to Jetavana and asked the bhikkhus (monks), 『How many monks are here?』 They replied, 『We do not know.』 The bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 『You should count them.』 At that time, the bhikkhus called out names to count, but they made mistakes. The Buddha said, 『You should use counting sticks.』 The lady then asked, 『How many śrāmaṇeras (novice monks) are there?』 They replied, 『We do not know.』 The bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 『The śrāmaṇeras should also be counted with counting sticks.』
The Buddha was in Śrāvastī. When the Sangha was holding the Uposatha, Mallikā donated money to the Sangha, but the bhikkhus did not accept it, saying, 『The Buddha has not permitted accepting money during the Uposatha.』 The bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 『It is permitted to accept it.』 At that time, the bhikkhus, before the Uposatha day, recited the precepts two or three days in advance. Bhikkhus came for the Uposatha but did not receive donations. The bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 『You must not recite the precepts two or three days in advance. Whoever violates this commits a dukkha (wrongdoing).』 The Buddha said, 『The Uposatha should be held at the time of the Uposatha, so that the bhikkhus who come for the Uposatha may receive donations.』 At that time, the śrāmaṇeras asked for a share. They were told, 『You do not participate in the Uposatha, do not perform Karma (actions), do not recite the precepts, and do not enter the Uposatha, so you will not be given a share.』 The bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 『Because the śrāmaṇeras receive counting sticks, they should be given a share.』 Although the Buddha permitted giving a share, it was not known how much to give. The Buddha said, 『If the śrāmaṇeras are in line and the dānpati (donor) gives with their own hand, they should be given an equal share. If it is just a donation to the Sangha, the senior bhikkhus receive three shares, and the śrāmaṇeras receive one share.』
The Buddha was in Rājagṛha. At that time, the group of six monks sat on the same bed with a layperson. The bhikkhus did not know what to do.
？是事白佛，佛言：「從今不得與白衣共一床坐。犯者，突吉羅。」
爾時六群比丘共沙彌一床坐。諸比丘不知云何？是事白佛，佛言：「從今不得與沙彌共床坐。犯者，突吉羅。」
佛在舍衛國。爾時比丘共沙彌二夜宿，第三夜遣出。出時沙彌先以油涂腳，蹈地敷上油污地敷。諸比丘不知云何？是事白佛，佛言：「從今油涂腳不得地敷上行。犯者，突吉羅。」
佛在舍衛城。爾時六群比丘互相誘弟子，時上座呵責言：「諸比丘不知云何得畜弟子、教化如法？如是六群比丘誘我弟子。」諸比丘不知云何？是事白佛，佛言：「從今不得誘他弟子。犯者，突吉羅。」爾時六群比丘，各咒誓言：「我若誘汝弟子者，作佛咒、法咒、僧咒。」諸比丘不知云何？是事白佛，佛言：「從今比丘不得自咒、不得咒他。若自咒若咒他者，突吉羅。」爾時六群比丘以物作誓：「我若誘汝弟子者，便沒是物。」諸比丘不知云何？是事白佛，佛言：「從今不得以物自誓誓他。若以物自誓誓他者，突吉羅。」
佛在王舍城。爾時六群比丘失衣缽，語諸比丘言：「我失衣缽，當共作投竄。」時諸比丘各各思惟，不知云何？是事白佛，佛言：「從今比丘不得自投竄，亦不得令他投竄。若自作令他作者，突吉羅。何以故。咒
【現代漢語翻譯】 現代漢語譯本： 比丘問佛，佛說：『從今以後，不得與在家居士同牀而坐。違犯者，犯突吉羅罪。』（突吉羅：輕罪）
當時，六群比丘與沙彌（沙彌：佛教出家男子，年齡未滿二十歲）同牀而坐。其他比丘不知如何是好，將此事稟告佛陀，佛說：『從今以後，不得與沙彌同牀而坐。違犯者，犯突吉羅罪。』
佛陀在舍衛國（舍衛國：古印度十六大國之一）時。當時，比丘與沙彌同住兩夜，第三夜便讓沙彌離開。沙彌離開時，先用油塗抹雙腳，然後踩在地上，將油污留在地敷（地敷：鋪在地上的墊子）上。其他比丘不知如何是好，將此事稟告佛陀，佛說：『從今以後，塗油的腳不得直接踩在地敷上行走。違犯者，犯突吉羅罪。』
佛陀在舍衛城（舍衛城：舍衛國的都城）時。當時，六群比丘互相引誘對方的弟子，當時的上座（上座：資歷較深的僧人）呵斥他們說：『各位比丘不知如何才能如法地收養弟子、教化弟子嗎？像這樣六群比丘引誘我的弟子。』其他比丘不知如何是好，將此事稟告佛陀，佛說：『從今以後，不得引誘他人的弟子。違犯者，犯突吉羅罪。』當時，六群比丘各自發誓說：『我如果引誘你的弟子，就受佛的詛咒、法的詛咒、僧的詛咒。』其他比丘不知如何是好，將此事稟告佛陀，佛說：『從今以後，比丘不得自己詛咒，也不得詛咒他人。如果自己詛咒或詛咒他人，犯突吉羅罪。』當時，六群比丘用物品發誓：『我如果引誘你的弟子，就失去這個物品。』其他比丘不知如何是好，將此事稟告佛陀，佛說：『從今以後，不得用物品自己發誓或讓他人發誓。如果用物品自己發誓或讓他人發誓，犯突吉羅罪。』
佛陀在王舍城（王舍城：古印度摩揭陀國的都城）時。當時，六群比丘丟失了衣缽（衣缽：僧人的衣服和缽，是僧人的生活必需品），對其他比丘說：『我丟失了衣缽，應當一起去偷竊。』當時，其他比丘各自思索，不知如何是好，將此事稟告佛陀，佛說：『從今以後，比丘不得自己去偷竊，也不得讓別人去偷竊。如果自己去偷竊或讓別人去偷竊，犯突吉羅罪。為什麼呢？』（咒）
【English Translation】 English version: A Bhikshu (Bhikshu: a Buddhist monk) asked the Buddha, and the Buddha said, 'From now on, one must not sit on the same bed with a layman (layman: a Buddhist follower who is not a monk). Whoever violates this commits a Dukkhata (Dukkhata: a minor offense).'
At that time, the group of six Bhikshus were sitting on the same bed with a Shramanera (Shramanera: a novice monk, usually under the age of twenty). The other Bhikshus did not know what to do, so they reported this matter to the Buddha, who said, 'From now on, one must not sit on the same bed with a Shramanera. Whoever violates this commits a Dukkhata.'
The Buddha was in Shravasti (Shravasti: one of the sixteen major kingdoms in ancient India). At that time, a Bhikshu stayed with a Shramanera for two nights, and on the third night, he sent the Shramanera away. When the Shramanera left, he first smeared oil on his feet, and then stepped on the ground, leaving oil stains on the floor covering (floor covering: a mat placed on the floor). The other Bhikshus did not know what to do, so they reported this matter to the Buddha, who said, 'From now on, one must not walk on the floor covering with oiled feet. Whoever violates this commits a Dukkhata.'
The Buddha was in Shravasti City (Shravasti City: the capital of Shravasti). At that time, the group of six Bhikshus were enticing each other's disciples. The senior monk (senior monk: a monk with more seniority) rebuked them, saying, 'Do the Bhikshus not know how to properly accept disciples and teach them according to the Dharma? These six Bhikshus are enticing my disciples.' The other Bhikshus did not know what to do, so they reported this matter to the Buddha, who said, 'From now on, one must not entice another's disciples. Whoever violates this commits a Dukkhata.' At that time, the group of six Bhikshus each made a vow, saying, 'If I entice your disciple, may I be cursed by the Buddha, cursed by the Dharma, and cursed by the Sangha (Sangha: the Buddhist monastic community).' The other Bhikshus did not know what to do, so they reported this matter to the Buddha, who said, 'From now on, a Bhikshu must not curse himself or curse others. If one curses himself or curses others, he commits a Dukkhata.' At that time, the group of six Bhikshus made a vow with an object, saying, 'If I entice your disciple, I will lose this object.' The other Bhikshus did not know what to do, so they reported this matter to the Buddha, who said, 'From now on, one must not use an object to make a vow for oneself or for others. If one uses an object to make a vow for oneself or for others, he commits a Dukkhata.'
The Buddha was in Rajagriha (Rajagriha: the capital of the ancient Indian kingdom of Magadha). At that time, the group of six Bhikshus lost their robes and bowls (robes and bowls: the clothing and alms bowl of a monk, essential for their livelihood), and said to the other Bhikshus, 'I have lost my robes and bowls, we should go and steal together.' At that time, the other Bhikshus each pondered, not knowing what to do, so they reported this matter to the Buddha, who said, 'From now on, a Bhikshu must not steal himself, nor must he cause others to steal. If one steals himself or causes others to steal, he commits a Dukkhata. Why is that?' (Curse)
與投竄一種故。」佛在王舍城。爾時六群比丘貸白衣物，語取物者言：「至時不得者當倍責汝。」取物者怖畏。諸比丘不知云何？是事白佛，佛言：「從今不得要他索倍。犯者，突吉羅。」
佛在舍衛國。爾時虎狼殺鹿選擇好肉啖，有比丘過中從此道行，見是死鹿，各相謂言：「當持歸，明日食。」即持殘鹿歸。時虎饑起求覓殘鹿，繞祇洹吼聲。佛見虎吼，佛知而故問阿難：「是虎何故吼？」答言：「世尊！比丘持虎殘肉來故。」佛言：「從今不得取虎殘。犯者，突吉羅。何以故？虎不斷望故。若取師子殘者無犯。何以故？師子斷望故。」佛在舍衛國。有比丘先不從比丘求聽出罪，便出他罪。是比丘聞是事心不喜，是事白佛，佛言：「從今他不聽，不得說他罪、不得令他憶罪、不得遮他說戒自恣、不得遮他教誡比丘尼。遮者，突吉羅。」
佛在舍衛國。爾時有下座比丘，不恭敬喚上座，上座聞已心不喜。諸比丘不知云何？是事白佛，佛言：「從今不得不恭敬喚上座。若不恭敬喚上座者，突吉羅。」爾時諸比丘不知云何喚上座？是事白佛，佛言：「從今下座比丘喚上座言：『長老！』」爾時但喚長老不便，佛言：「從今喚長老某甲。如喚長老舍利弗、長老目犍連、長老阿難、長老難提、長老金毗羅。」
【現代漢語翻譯】 現代漢語譯本：『與投竄一種故。』佛陀在王舍城。當時，六群比丘向在家居士借用物品，並對借物者說：『到期不還，將加倍索取。』借物者感到害怕。眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，不得要求他人加倍償還。違犯者，犯突吉羅罪。』
佛陀在舍衛國。當時，老虎和狼捕殺鹿，挑選好的肉吃。有比丘中午過後從此路經過，看見這些被吃剩下的鹿，互相說道：『應當拿回去，明天吃。』於是就拿著剩下的鹿肉回去。這時，老虎飢餓起來，尋找剩下的鹿肉，繞著祇洹精舍吼叫。佛陀看見老虎吼叫，明知原因卻故意問阿難：『這老虎為何吼叫？』阿難回答說：『世尊！是因為比丘們拿走了老虎剩下的肉。』佛陀說：『從今以後，不得拿取老虎剩下的食物。違犯者，犯突吉羅罪。』『為什麼呢？因為老虎沒有斷絕希望。如果拿取獅子剩下的食物，則沒有罪。為什麼呢？因為獅子已經斷絕了希望。』佛陀在舍衛國。有比丘事先沒有向上座比丘請求允許，就擅自說出他人的罪過。那位比丘聽到這件事後心中不悅，便將此事稟告佛陀。佛陀說：『從今以後，未經他人允許，不得說他人的罪過，不得讓他人回憶罪過，不得阻止他說戒和自恣，不得阻止他教誡比丘尼。阻止者，犯突吉羅罪。』
佛陀在舍衛國。當時，有下座比丘，不恭敬地稱呼上座比丘，上座比丘聽了之後心中不悅。眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，不得不恭敬地稱呼上座比丘。如果不恭敬地稱呼上座比丘，犯突吉羅罪。』當時，眾比丘不知該如何稱呼上座比丘，便將此事稟告佛陀。佛陀說：『從今以後，下座比丘稱呼上座比丘時，應說：『長老！』』當時，只稱呼『長老』不夠方便，佛陀說：『從今以後，應稱呼『長老某甲』。例如稱呼『長老舍利弗 (Śāriputra，智慧第一的佛陀十大弟子之一)』、『長老目犍連 (Mahāmaudgalyāyana，神通第一的佛陀十大弟子之一)』、『長老阿難 (Ānanda，多聞第一的佛陀十大弟子之一)』、『長老難提 (Nanda，佛陀的堂弟)』、『長老金毗羅 (Kimpila)』。』
【English Translation】 English version: 'It is the same reason as throwing and fleeing.' The Buddha was in Rājagṛha (王舍城). At that time, the group of six monks borrowed items from laypeople and told those who borrowed the items, 'If you don't return them on time, you will be charged double.' The borrowers were afraid. The monks did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'From now on, you must not demand double repayment from others. If you violate this, you commit a Dukkaṭa (突吉羅) offense.'
The Buddha was in Śrāvastī (舍衛國). At that time, tigers and wolves killed deer and chose the best meat to eat. Some monks passed by this road after noon and saw the dead deer remains. They said to each other, 'We should take it back and eat it tomorrow.' So they took the remaining deer meat back. At this time, the tiger became hungry and searched for the remaining deer meat, roaring around the Jetavana (祇洹) monastery. The Buddha saw the tiger roaring and, knowing the reason, deliberately asked Ānanda (阿難), 'Why is this tiger roaring?' Ānanda replied, 'World Honored One! It is because the monks took the tiger's remaining meat.' The Buddha said, 'From now on, you must not take the tiger's leftovers. If you violate this, you commit a Dukkaṭa offense.' 'Why? Because the tiger has not given up hope. If you take the lion's leftovers, there is no offense. Why? Because the lion has given up hope.' The Buddha was in Śrāvastī. Some monks did not ask for permission from the senior monks before speaking about others' faults. The monk who was spoken about was displeased upon hearing this, and reported the matter to the Buddha. The Buddha said, 'From now on, without the other person's permission, you must not speak of their faults, you must not cause them to recall their faults, you must not prevent them from reciting the precepts and self-admonishing, and you must not prevent them from instructing the nuns. If you prevent them, you commit a Dukkaṭa offense.'
The Buddha was in Śrāvastī. At that time, a junior monk addressed a senior monk without respect, and the senior monk was displeased upon hearing this. The monks did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'From now on, you must respectfully address senior monks. If you do not respectfully address senior monks, you commit a Dukkaṭa offense.' At that time, the monks did not know how to address senior monks, so they reported the matter to the Buddha. The Buddha said, 'From now on, junior monks should address senior monks as 'Elder!'' At that time, simply calling them 'Elder' was not convenient, so the Buddha said, 'From now on, you should call them 'Elder So-and-so.' For example, 'Elder Śāriputra (舍利弗, one of the Buddha's ten great disciples, foremost in wisdom)', 'Elder Mahāmaudgalyāyana (目犍連, one of the Buddha's ten great disciples, foremost in supernatural powers)', 'Elder Ānanda (阿難, one of the Buddha's ten great disciples, foremost in hearing)', 'Elder Nanda (難提, Buddha's cousin)', 'Elder Kimpila (金毗羅).'
佛在舍衛國。有那羅比丘、有施羅比丘尼，二人共戲笑言語，惱亂諸比丘。是事白佛，佛言：「是那羅比丘、施羅比丘尼所作不善，所啖食如偷盜。」佛以是事集比丘僧，語諸比丘：「應與是二人作不清凈羯磨。一心和合僧，一比丘唱言：『大德僧聽！是那羅比丘、施羅比丘尼，共戲笑言語惱亂諸比丘。若僧時到僧忍聽，是那羅比丘、施羅比丘尼共戲笑言語惱亂諸比丘，是所啖食如偷盜。如是白。』白二羯磨。『僧與那羅比丘施羅比丘尼作不清凈羯磨竟，僧忍，默然故，是事如是持！』」僧與二人作不清凈羯磨竟，是二人心生悔，自見過罪四布懺悔，作是言：「我先惱亂眾僧，今生清凈心，乞舍不清凈羯磨。」諸比丘不知云何？是事白佛，佛言：「是那羅比丘、施羅比丘尼悔過生清凈心，應與舍不清凈羯磨。應如是作。一心和合僧，是那羅比丘、施羅比丘尼從座起，偏袒右肩、脫革屣、右膝著地、合掌作是言：『大德僧聽！我那羅比丘、施羅比丘尼，共戲笑言語惱亂僧故，僧與我等作不清凈羯磨，所啖食如偷盜。我等今悔過生清凈心，乞舍不清凈羯磨。我那羅比丘、施羅比丘尼，所受食莫如偷盜，憐愍故！』第二、第三亦如是乞。僧中一比丘唱言：『大德僧聽！是那羅比丘、施羅比丘尼，共戲笑言語惱亂僧故，與
【現代漢語翻譯】 現代漢語譯本 佛陀在舍衛國（Śrāvastī）的時候，有位名叫那羅（Nara）的比丘和一位名叫施羅（Śīlā）的比丘尼，他們互相嬉笑打鬧，言語輕浮，擾亂了其他的比丘。這件事被稟告給了佛陀，佛陀說：『那羅比丘和施羅比丘尼所做的事情是不好的，他們所接受的供養就像偷盜一樣。』 佛陀因為這件事召集了比丘僧團，告訴各位比丘：『應該對這兩個人進行不清凈羯磨（akusala-karma，不凈行）。』大家一心和合的僧團中，一位比丘唱言：『各位大德僧眾請聽！這位那羅比丘和施羅比丘尼，互相嬉笑打鬧，言語輕浮，擾亂了其他的比丘。如果僧團認為時機已到，請允許僧團聽取，這位那羅比丘和施羅比丘尼互相嬉笑打鬧，言語輕浮，擾亂了其他的比丘，他們所接受的供養就像偷盜一樣。』這樣稟告。 『稟告兩次羯磨。僧團對那羅比丘和施羅比丘尼進行了不清凈羯磨，僧團認可，因為大家保持沉默，這件事就這樣成立了！』僧團對這兩人進行了不清凈羯磨之後，這兩人心生後悔，認識到自己的過錯，向四方大眾懺悔，這樣說道：『我先前擾亂了眾僧，現在生起了清凈之心，懇請解除不清凈羯磨。』 各位比丘不知道該怎麼辦。這件事被稟告給了佛陀，佛陀說：『這位那羅比丘和施羅比丘尼已經悔過，生起了清凈之心，應該解除不清凈羯磨。應該這樣做。』大家一心和合的僧團中，這位那羅比丘和施羅比丘尼從座位上站起來，袒露右肩，脫掉鞋子，右膝跪地，合掌這樣說道：『各位大德僧眾請聽！我那羅比丘和施羅比丘尼，因為互相嬉笑打鬧，言語輕浮，擾亂了僧團，所以僧團對我們進行了不清凈羯磨，我們所接受的供養就像偷盜一樣。我們現在悔過，生起了清凈之心，懇請解除不清凈羯磨。我那羅比丘和施羅比丘尼，所接受的供養不再像偷盜一樣，請大家憐憫我們！』 『第二次、第三次也像這樣懇求。僧團中的一位比丘唱言：『各位大德僧眾請聽！這位那羅比丘和施羅比丘尼，因為互相嬉笑打鬧，言語輕浮，擾亂了僧團，所以僧團對他們進行了』
【English Translation】 English version When the Buddha was in Śrāvastī (舍衛國), there were two monastics, Nara (那羅) the Bhikkhu (比丘) and Śīlā (施羅) the Bhikkhuni (比丘尼), who were joking and laughing together, disturbing the other Bhikkhus. This matter was reported to the Buddha, who said, 'What Nara Bhikkhu and Śīlā Bhikkhuni are doing is not good; what they are eating is like stealing.' Because of this matter, the Buddha gathered the Sangha (僧團) of Bhikkhus and told them, 'You should perform an 'unclean karma' (不清凈羯磨, akusala-karma) on these two people.' In the Sangha, with one mind and in harmony, one Bhikkhu announced, 'Venerable Sangha, please listen! This Nara Bhikkhu and Śīlā Bhikkhuni are joking and laughing together, disturbing the other Bhikkhus. If the Sangha deems the time is right, may the Sangha listen: this Nara Bhikkhu and Śīlā Bhikkhuni are joking and laughing together, disturbing the other Bhikkhus; what they are eating is like stealing.' This is the announcement. 'Announce the karma twice. The Sangha has performed the 'unclean karma' on Nara Bhikkhu and Śīlā Bhikkhuni; the Sangha approves, because they remain silent, this matter is thus established!' After the Sangha performed the 'unclean karma' on these two, they felt remorse, recognized their faults, and repented to the four directions, saying, 'We previously disturbed the Sangha; now we have generated a pure mind, and we request the removal of the 'unclean karma'.' The Bhikkhus did not know what to do. This matter was reported to the Buddha, who said, 'This Nara Bhikkhu and Śīlā Bhikkhuni have repented and generated a pure mind; the 'unclean karma' should be removed. It should be done like this.' In the Sangha, with one mind and in harmony, this Nara Bhikkhu and Śīlā Bhikkhuni rise from their seats, bare their right shoulders, take off their shoes, kneel on their right knees, and with palms together, say, 'Venerable Sangha, please listen! We, Nara Bhikkhu and Śīlā Bhikkhuni, because we were joking and laughing together, disturbing the Sangha, the Sangha performed an 'unclean karma' on us; what we are eating is like stealing. We now repent and generate a pure mind, and we request the removal of the 'unclean karma'. May what we, Nara Bhikkhu and Śīlā Bhikkhuni, receive as food no longer be like stealing; please have compassion on us!' 'The second and third times, they also request in this way. One Bhikkhu in the Sangha announces, 'Venerable Sangha, please listen! This Nara Bhikkhu and Śīlā Bhikkhuni, because they were joking and laughing together, disturbing the Sangha, the Sangha performed on them'
不清凈羯磨，所啖食如偷盜。是二人今自悔過生清凈心，從僧乞舍不清凈羯磨，所啖食莫如偷盜。若僧時到僧忍聽，僧與是那羅比丘、施羅比丘尼舍不清凈羯磨，所啖食莫如偷盜。如是白。』白四羯磨。『僧與那羅比丘、施羅比丘尼舍不清凈羯磨竟，僧忍，默然故，是事如是持！』」
爾時比丘問佛：「用何等皮作革屣？」佛言：「除五種皮：師子皮、虎皮、豹皮、獺皮、貓皮。更除五種皮：象皮、馬皮、狗皮、野干皮、黑鹿皮，餘者聽作。」
佛在舍衛國。爾時有人施僧鳣魚皮革屣，諸比丘不受：「佛未聽我著鳣魚皮革屣。」是事白佛，佛言：「應受鳣魚皮革屣。為粗故，以牛皮覆上。」
佛在舍衛國。爾時有人施僧錯魚皮革屣，諸比丘不受：「佛未聽我受錯魚皮革屣。」是事白佛，佛言：「聽受錯魚皮革屣。以眼痛故，以牛皮覆上。」
佛在舍衛國。有人施僧筋，諸比丘不受，不知何所用？是事白佛，佛言：「聽受用，作閉戶紐、開戶繩。」
佛在舍衛國。有人施僧熊皮，諸比丘不受，不知何所用？是事白佛，佛言：「應受，應著僧房戶內用拭腳入房。」佛自恣后遊行教化，有一比丘手捉革屣行，佛見已知而故問：「何以故手捉革屣行？」白佛言：「世尊！革屣壞我腳故。」佛言
【現代漢語翻譯】 現代漢語譯本 不清凈的羯磨（karma，行為），所吃的東西就像偷盜而來。這兩個人現在自己懺悔，生起清凈之心，向僧團請求捨棄不清凈的羯磨，所吃的東西不再像偷盜而來。如果僧團時間到了，僧團願意聽，僧團就給這位那羅比丘（Nara Bhikkhu）和施羅比丘尼（Sila Bhikkhuni）捨棄不清凈的羯磨，所吃的東西不再像偷盜而來。這樣稟告。』稟告四次羯磨。『僧團給那羅比丘和施羅比丘尼捨棄不清凈的羯磨完畢，僧團同意，因為默然，這件事就這樣執行！』
當時，比丘問佛：『用什麼皮製作革屣（皮革鞋）？』佛說：『除了五種皮：獅子皮、老虎皮、豹皮、水獺皮、貓皮。再除去五種皮：象皮、馬皮、狗皮、野干皮、黑鹿皮，剩下的就可以用來製作。』
佛在舍衛國（Sravasti）。當時有人佈施僧團鳣魚皮的革屣，比丘們不接受：『佛沒有允許我們穿鳣魚皮的革屣。』這件事稟告佛，佛說：『應該接受鳣魚皮的革屣。因為粗糙，用牛皮覆蓋在上面。』
佛在舍衛國。當時有人佈施僧團錯魚皮的革屣，比丘們不接受：『佛沒有允許我們接受錯魚皮的革屣。』這件事稟告佛，佛說：『允許接受錯魚皮的革屣。因為眼睛疼痛，用牛皮覆蓋在上面。』
佛在舍衛國。有人佈施僧團筋，比丘們不接受，不知道用來做什麼？這件事稟告佛，佛說：『允許接受使用，用來做關閉門的紐、打開門的繩。』
佛在舍衛國。有人佈施僧團熊皮，比丘們不接受，不知道用來做什麼？這件事稟告佛，佛說：『應該接受，應該放在僧房戶內用來擦腳進入房間。』佛自恣（Pavarana，解夏）后教化，有一位比丘手拿著革屣行走，佛看見了，明知故問：『為什麼手拿著革屣行走？』稟告佛說：『世尊！革屣磨壞我的腳。』佛說
【English Translation】 English version Impure karma (karma, action), what is eaten is like stealing. These two people now repent themselves and generate a pure mind, requesting the Sangha to abandon impure karma, so that what is eaten is no longer like stealing. If the Sangha's time has come, and the Sangha is willing to listen, the Sangha will allow this Nara Bhikkhu (Nara Bhikkhu) and Sila Bhikkhuni (Sila Bhikkhuni) to abandon impure karma, so that what is eaten is no longer like stealing. Report it this way. 'Report the karma four times.' The Sangha has finished abandoning impure karma for Nara Bhikkhu and Sila Bhikkhuni, and the Sangha agrees, because of silence, this matter is carried out in this way!'
At that time, a Bhikkhu asked the Buddha: 'What kind of skin should be used to make leather shoes (leather shoes)?' The Buddha said: 'Except for five kinds of skin: lion skin, tiger skin, leopard skin, otter skin, and cat skin. Also, remove five kinds of skin: elephant skin, horse skin, dog skin, jackal skin, and black deer skin, the rest can be used to make them.'
The Buddha was in Sravasti (Sravasti). At that time, someone donated sturgeon skin leather shoes to the Sangha, but the Bhikkhus did not accept them: 'The Buddha has not allowed us to wear sturgeon skin leather shoes.' This matter was reported to the Buddha, and the Buddha said: 'You should accept sturgeon skin leather shoes. Because it is rough, cover it with cowhide.'
The Buddha was in Sravasti. At that time, someone donated ray skin leather shoes to the Sangha, but the Bhikkhus did not accept them: 'The Buddha has not allowed us to accept ray skin leather shoes.' This matter was reported to the Buddha, and the Buddha said: 'You are allowed to accept ray skin leather shoes. Because of eye pain, cover it with cowhide.'
The Buddha was in Sravasti. Someone donated tendons to the Sangha, but the Bhikkhus did not accept them, not knowing what to use them for? This matter was reported to the Buddha, and the Buddha said: 'You are allowed to accept and use them to make door latches and door opening ropes.'
The Buddha was in Sravasti. Someone donated bear skin to the Sangha, but the Bhikkhus did not accept it, not knowing what to use it for? This matter was reported to the Buddha, and the Buddha said: 'You should accept it and put it inside the Sangha's room to wipe your feet before entering the room.' After the Buddha's Pavarana (Pavarana, end of the rainy season retreat) teaching, there was a Bhikkhu walking with leather shoes in his hand. The Buddha saw it and knowingly asked: 'Why are you walking with leather shoes in your hand?' He reported to the Buddha: 'World Honored One! The leather shoes are wearing out my feet.' The Buddha said
：「應以軟皮遮。」遮已行時撥地，佛言：「應后施網。」
佛在阿羅毗國。有營理比丘，日日為材木、為竹入山。入山時，道中畏師子、虎狼、熊羆、多羅叉，畏不依道行。行時棘刺皂莢刺刺腳，是比丘以龍鬚草作履，道中多受泥水壞腳，佛言：「應作鞋通泥水出。」
佛在舍衛國祇梨園，有佛親里，聞同姓中有出家得佛，即白父母：「我欲往見佛。」父母作是念：「若往佛所或當出家。」爾時父母為說諸難言：「道中有師子怖、虎狼熊羆等怖。」又白父母：「我必當去。」父母知必欲去，作是言：「我今與汝別，若出家者當來至此。」答言：「爾。」即往佛所，到已頭面作禮在一面立，佛與出家受戒。后辭白佛言：「世尊！我欲還見父母親里。」佛言：「去莫久住。」即便還家，諸親里多人，人留一日如是經久。時新雨雪墮，爾時是比丘與親里別，欲還佛所。答言：「新雨雪，云何得去？汝能著白衣靴不？」答言：「佛未聽我著白衣靴。」即時還，道中手冷腳疼眼痛，來到佛所，頭面作禮在一面立。諸佛常法，客比丘來，以如是語勞問：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」佛即以是語勞問是比丘：「忍不？足不安樂住不？乞食不乏、道路不疲耶？」比丘言：「忍足安樂住、乞食不乏
【現代漢語翻譯】 現代漢語譯本：『應該用軟皮覆蓋。』（如果）覆蓋後行走時（還是會）撥開地面，佛說：『應該在（軟皮）後面施加網。』
佛陀在阿羅毗國（Alavi，古印度地名）。有一位負責營建的比丘（bhiksu，佛教出家男眾），每天爲了（尋找）木材、竹子進入山中。進入山中時，（因為）道路中有畏懼師子（simha，獅子）、虎狼、熊羆（pí，熊的一種）、多羅叉（tāraksa，一種惡鬼），（所以）畏懼不按照道路行走。行走時，荊棘、皂莢刺刺傷腳，這位比丘用龍鬚草製作鞋子，道路中多次受到泥水損壞腳，佛說：『應該製作鞋子，使泥水能夠通過。』
佛陀在舍衛國（Śrāvastī，古印度城市）祇梨園（Jetavana，祇樹給孤獨園），有佛陀的親戚，聽到同姓中有出家成佛的，就告訴父母：『我想要去見佛。』父母這樣想：『如果去佛那裡或許會出家。』當時父母為他說了很多困難，說：『道路中有師子的恐怖、虎狼熊羆等的恐怖。』又告訴父母：『我一定要去。』父母知道（他）一定要去，這樣說：『我現在和你告別，如果出家了應當來到這裡。』回答說：『是。』就前往佛陀那裡，到達後頭面頂禮（佛足），在一旁站立，佛陀為他出家受戒。後來告辭佛陀說：『世尊（Bhagavat，佛的尊稱）！我想要回去見父母親戚。』佛說：『去吧，不要久留。』（他）就回到家，很多親戚留他，每人留一天，這樣經過很久。當時新下雨雪，當時這位比丘和親戚告別，想要回到佛陀那裡。親戚回答說：『新下雨雪，怎麼能去？你能穿白衣靴子嗎？』回答說：『佛陀沒有允許我穿白衣靴子。』當時（他）返回，道路中手冷腳疼眼痛，來到佛陀那裡，頭面頂禮（佛足），在一旁站立。諸佛通常的做法，有客比丘來，用這樣的話語慰問：『能忍受嗎？腳能行走嗎？安樂居住嗎？乞食不缺乏嗎？道路不疲憊嗎？』佛陀就用這些話語慰問這位比丘：『能忍受嗎？腳能安樂行走嗎？安樂居住嗎？乞食不缺乏嗎？道路不疲憊嗎？』比丘說：『能忍受，腳能安樂行走，安樂居住，乞食不缺乏。
【English Translation】 English version: 'One should cover it with soft leather.' When walking after covering, (if it) still stirs up the ground, the Buddha said, 'One should apply a net behind (the soft leather).'
The Buddha was in the country of Alavi (ancient Indian place name). There was a construction bhiksu (Buddhist monk), who went into the mountains daily for timber and bamboo. When entering the mountains, (because) there was fear of simhas (lions), tigers, wolves, bears, tāraksas (a type of demon) on the road, (he) feared not following the road. When walking, thorns and Gleditsia thorns pricked his feet. This bhiksu made shoes from Nardus grass. His feet were damaged by mud and water many times on the road. The Buddha said, 'One should make shoes so that mud and water can pass through.'
The Buddha was in Jeta Grove (Jetavana) in Śrāvastī (ancient Indian city). There was a relative of the Buddha who, upon hearing that someone of the same clan had become a Buddha after renouncing the world, told his parents, 'I want to see the Buddha.' His parents thought, 'If he goes to the Buddha, he might renounce the world.' At that time, his parents told him many difficulties, saying, 'There is fear of simhas (lions), tigers, wolves, bears, etc. on the road.' He told his parents again, 'I must go.' Knowing that he was determined to go, his parents said, 'I now bid farewell to you. If you renounce the world, you should come here.' He replied, 'Yes.' He went to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. The Buddha ordained him and gave him the precepts. Later, he took leave of the Buddha and said, 'Bhagavat (Buddha's honorific title)! I want to go back and see my parents and relatives.' The Buddha said, 'Go, but do not stay long.' He returned home, and many relatives kept him, each keeping him for a day, and so it went on for a long time. At that time, it had just rained and snowed. At that time, this bhiksu said goodbye to his relatives and wanted to return to the Buddha. His relatives replied, 'It has just rained and snowed. How can you go? Can you wear white boots?' He replied, 'The Buddha has not allowed me to wear white boots.' At that time, he returned, his hands were cold, his feet hurt, and his eyes ached. He came to the Buddha, prostrated himself at the Buddha's feet, and stood to one side. It is the usual practice of all Buddhas to greet visiting bhiksus with these words: 'Can you endure? Can your feet walk? Do you live in peace? Are you not lacking in alms? Are you not tired from the road?' The Buddha greeted this bhiksu with these words: 'Can you endure? Can your feet walk in peace? Do you live in peace? Are you not lacking in alms? Are you not tired from the road?' The bhiksu said, 'I can endure, my feet can walk in peace, I live in peace, I am not lacking in alms.
、道路不疲。」即以如是事向佛廣說，佛知而故問：「彼土何如？」答言：「多雪。」佛言：「從今多雪國土，聽著白衣靴，為遮雪故。」
佛在舍衛國。爾時給孤獨居士，以赤朱涂五百繩床腳，施祇洹僧。諸比丘不受言：「佛未聽我朱涂繩床腳。」是事白佛，佛言：「是床清凈應受。」
佛在王舍城。爾時跋提長者，種種莊嚴僧坊施僧，諸比丘不受：「佛未聽我受種種莊嚴僧坊。」是事白佛，佛言：「是坊清凈應受。」
佛在舍衛國。郁伽蘇跋那長者，往到佛所頭面作禮在一面坐已，佛以種種說法，示教利喜已默然。爾時郁伽長者見佛種種說法默然已，白佛言：「世尊！請佛及僧明日食。」佛默然受。知佛默然受已，還家竟夜辦種種多美飲食，又莊嚴五百金床、銀床、琉璃床、頗梨床，作是念：「不受一，當受一。」又辦五百金槃、銀槃、琉璃槃、頗梨槃，作是念：「不受一，當受一。」又辦五百金缽、銀缽、琉璃缽、頗梨缽，作是念：「不受一，當受一。」明朝往白佛時到。佛著衣持缽，與比丘僧俱入其舍，以五百金床奉佛，時佛不受。又奉銀床、琉璃床、頗梨床，佛亦不受。爾時長者除是寶床，更敷余床以褥重覆上，佛即就坐。爾時長者以五百金槃奉佛，佛亦不受。又奉銀槃、琉璃槃、頗梨
【現代漢語翻譯】 現代漢語譯本 『道路不疲。』於是用這樣的事情向佛陀詳細說明，佛陀明知卻故意問：『那個地方怎麼樣？』回答說：『多雪。』佛陀說：『從今以後多雪的國家，允許穿白色的靴子，爲了遮擋雪的緣故。』
佛陀在舍衛國（Śrāvastī）。當時給孤獨（Anāthapiṇḍada）居士，用紅色的硃砂塗了五百張繩床的腳，佈施給祇洹（Jetavana）僧團。眾比丘不接受，說：『佛陀沒有允許我們用硃砂涂繩床的腳。』這件事稟告了佛陀，佛陀說：『這些床是清凈的，應該接受。』
佛陀在王舍城（Rājagṛha）。當時跋提（Bhadra）長者，用各種各樣的裝飾莊嚴僧房佈施給僧團，眾比丘不接受：『佛陀沒有允許我們接受各種各樣裝飾的僧房。』這件事稟告了佛陀，佛陀說：『這些僧房是清凈的，應該接受。』
佛陀在舍衛國（Śrāvastī）。郁伽蘇跋那（Ugga Surabha）長者，前往佛陀處，頂禮佛足后在一旁坐下，佛陀用各種各樣的說法，開示教導，使他受益和歡喜后默然不語。當時郁伽（Ugga）長者見佛陀用各種各樣的說法后默然不語，稟告佛陀說：『世尊！請佛陀和僧團明天來應供。』佛陀默然接受。知道佛陀默然接受后，回家整夜準備各種各樣豐盛美味的飲食，又裝飾了五百張金床、銀床、琉璃床、頗梨床，心想：『即使不全接受，也應該接受一張。』又準備了五百個金盤、銀盤、琉璃盤、頗梨盤，心想：『即使不全接受，也應該接受一個。』又準備了五百個金缽、銀缽、琉璃缽、頗梨缽，心想：『即使不全接受，也應該接受一個。』第二天早上前往稟告佛陀，時間到了。佛陀穿上衣服，拿著缽，與比丘僧團一同進入他的住所，用五百張金床供養佛陀，當時佛陀不接受。又供養銀床、琉璃床、頗梨床，佛陀也不接受。當時長者移走這些寶床，另外鋪設其他的床，用褥子重重地覆蓋在上面，佛陀就坐了上去。當時長者用五百個金盤供養佛陀，佛陀也不接受。又供養銀盤、琉璃盤、頗梨
【English Translation】 English version 'The road is not tiring.' Then he explained the matter in detail to the Buddha. The Buddha, knowing it well, deliberately asked, 'What is that place like?' He replied, 'It is snowy.' The Buddha said, 'From now on, in snowy countries, allow the wearing of white boots to protect against the snow.'
The Buddha was in Śrāvastī (舍衛國). At that time, the householder Anāthapiṇḍada (給孤獨), painted the legs of five hundred rope beds with red cinnabar and donated them to the Jetavana (祇洹) Sangha. The monks did not accept them, saying, 'The Buddha has not allowed us to paint the legs of rope beds with cinnabar.' This matter was reported to the Buddha, and the Buddha said, 'These beds are pure and should be accepted.'
The Buddha was in Rājagṛha (王舍城). At that time, the elder Bhadra (跋提) decorated a monastery in various ways and donated it to the Sangha. The monks did not accept it, saying, 'The Buddha has not allowed us to accept monasteries decorated in various ways.' This matter was reported to the Buddha, and the Buddha said, 'These monasteries are pure and should be accepted.'
The Buddha was in Śrāvastī (舍衛國). The elder Ugga Surabha (郁伽蘇跋那) went to the Buddha, prostrated himself at the Buddha's feet, and sat to one side. The Buddha taught him with various teachings, instructing, benefiting, and gladdening him, and then remained silent. At that time, the elder Ugga (郁伽), seeing the Buddha silent after various teachings, said to the Buddha, 'Venerable One! Please accept the Buddha and the Sangha for a meal tomorrow.' The Buddha silently accepted. Knowing that the Buddha had silently accepted, he returned home and spent the whole night preparing various abundant and delicious foods. He also decorated five hundred gold beds, silver beds, lapis lazuli beds, and crystal beds, thinking, 'Even if not all are accepted, at least one should be accepted.' He also prepared five hundred gold platters, silver platters, lapis lazuli platters, and crystal platters, thinking, 'Even if not all are accepted, at least one should be accepted.' He also prepared five hundred gold bowls, silver bowls, lapis lazuli bowls, and crystal bowls, thinking, 'Even if not all are accepted, at least one should be accepted.' The next morning, he went to inform the Buddha that the time had come. The Buddha put on his robes, took his bowl, and entered his house with the assembly of monks. He offered five hundred gold beds to the Buddha, but the Buddha did not accept them. He then offered silver beds, lapis lazuli beds, and crystal beds, but the Buddha did not accept them either. At that time, the elder removed these precious beds and laid out other beds, covering them heavily with mattresses, and the Buddha sat down. At that time, the elder offered five hundred gold platters to the Buddha, but the Buddha did not accept them. He then offered silver platters, lapis lazuli platters, and crystal
槃施佛，佛亦不受。爾時長者以五百金缽奉佛，佛亦不受。又奉銀缽、琉璃缽、頗梨缽，佛亦不受。佛言：「我先聽二種缽：鐵缽、瓦缽，八種缽不應畜。」長者即行水下食，種種豐美，佛及僧滿足收缽已，持小床佛前坐欲聽法。佛為種種說法，示教利喜竟，從座起去。
十誦律卷第三十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十(第六誦之五)
後秦北印度三藏弗若多羅譯明雜法之五
佛在舍衛國。有一婆羅門生女，面貌端正顏色清凈，顏色清凈故，名曰妙光。此女生時，相師占曰：「是女后當與五百男子共通。」諸人聞已，女年十二無有求者。時婆羅門有鄰比估客，常入海采寶。是估客于樓上遙見是女，即生欲心，問餘人言：「是誰女？」答言：「是某甲婆羅門女。」「有娶者耶？」答曰：「無也。」「有求者耶？」答曰：「未也。」又問曰：「何故無人求耶？」答曰：「此女有一過。」「有何過？」答曰：「此女生時有相師占曰：『是女后當與五百男子共通。』諸人聞已，女年十二無有求者。」時估客作是念：「除沙門釋子，無能強入我舍者，沙門釋子亦無是過，我當娶之。」即往求娶女。到舍未久，諸估客結伴欲入海中。彼國入海法，要得曾入海者，
【現代漢語翻譯】 現代漢語譯本 槃施佛（接受供養的佛陀），佛陀也不接受。當時，那位長者用五百個金缽供奉佛陀，佛陀也不接受。又供奉銀缽、琉璃缽、頗梨缽，佛陀也不接受。佛陀說：『我先前允許使用兩種缽：鐵缽、瓦缽，八種缽是不應該擁有的。』長者隨即開始準備水下食（一種供養方式），種種豐盛美味，佛陀和僧眾滿足地收缽完畢后，拿著小床在佛陀面前坐下，想要聽法。佛陀為他們種種說法，開示教導，使他們受益歡喜后，從座位起身離去。
《十誦律》卷第三十九 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第四十（第六誦之五）
後秦北印度三藏弗若多羅譯明雜法之五
佛陀在舍衛國（Śrāvastī）。有一位婆羅門生了一個女兒，面貌端正，容顏清凈。因為容顏清凈的緣故，取名為妙光。這個女孩出生時，相士占卜說：『這個女孩以後會和五百個男子發生關係。』眾人聽了之後，女孩到了十二歲還沒有人來求娶。當時，婆羅門有一個鄰居是商人，經常入海采寶。這個商人從樓上遠遠地看見這個女孩，就生起了慾念，問別人說：『這是誰家的女兒？』回答說：『是某甲婆羅門的女兒。』『有人娶她嗎？』回答說：『沒有。』『有人求娶嗎？』回答說：『還沒有。』又問：『為什麼沒有人求娶呢？』回答說：『這個女孩有一個缺點。』『有什麼缺點？』回答說：『這個女孩出生時有相士占卜說：『這個女孩以後會和五百個男子發生關係。』眾人聽了之後，女孩到了十二歲還沒有人來求娶。』當時，商人這樣想：『除了沙門釋子（Śrāmaṇa Śākya，佛教出家人），沒有人能強行進入我的家，沙門釋子也沒有這樣的過失，我應該娶她。』於是就去求娶這個女孩。到婆羅門家沒多久，眾商人結伴想要入海。那個國家入海的規矩是，一定要有曾經入過海的人。
【English Translation】 English version The Buddha, even the Buddha who accepts offerings, did not accept. At that time, the elder offered five hundred gold bowls to the Buddha, but the Buddha did not accept them either. He then offered silver bowls, lapis lazuli bowls, and crystal bowls, but the Buddha still did not accept them. The Buddha said, 'I previously allowed two kinds of bowls: iron bowls and clay bowls. Eight kinds of bowls should not be possessed.' The elder then proceeded to prepare food for the underwater offering, which was abundant and delicious. After the Buddha and the Sangha (community of monks) had finished receiving the bowls, he took a small bed and sat before the Buddha, desiring to hear the Dharma (teachings). The Buddha spoke to them in various ways, instructing and benefiting them, and after they were pleased, he rose from his seat and departed.
Vinaya in Ten Recitations, Volume 39 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 40 (Fifth of the Sixth Recitation)
Translated by Tripiṭaka Punyatara from Northern India of the Later Qin Dynasty, Fifth of Miscellaneous Dharmas
The Buddha was in Śrāvastī (舍衛國). There was a Brahmin who had a daughter with a beautiful face and pure complexion. Because of her pure complexion, she was named Myoguang (妙光, Wondrous Light). When this girl was born, a fortune teller predicted, 'This girl will later have relations with five hundred men.' When the people heard this, no one sought to marry her when she was twelve years old. At that time, the Brahmin had a neighbor who was a merchant and often went to sea to collect treasures. This merchant saw the girl from afar on the upper floor and immediately developed lustful thoughts. He asked others, 'Whose daughter is this?' They replied, 'She is the daughter of so-and-so Brahmin.' 'Is anyone marrying her?' They replied, 'No.' 'Is anyone seeking to marry her?' They replied, 'Not yet.' He then asked, 'Why is no one seeking to marry her?' They replied, 'This girl has a flaw.' 'What flaw?' They replied, 'When this girl was born, a fortune teller predicted, 'This girl will later have relations with five hundred men.' When the people heard this, no one sought to marry her when she was twelve years old.' At that time, the merchant thought, 'Except for the Śrāmaṇa Śākyas (沙門釋子, Buddhist renunciants), no one can forcibly enter my house, and the Śrāmaṇa Śākyas do not have this fault. I should marry her.' So he went to seek to marry the girl. Not long after arriving at the Brahmin's house, the merchants gathered together, wanting to go to sea. The custom of going to sea in that country was that there must be someone who had been to sea before.
若自不肯去，要強將去。時估客喚守門者作是言：「我欲入海，莫聽男子強入我舍，除沙門釋子。沙門釋子亦無此過。」答言：「爾。」作是語已便去。后沙門、婆羅門于其舍乞食，是女見已語言：「共我行欲。」諸比丘不知云何？是事白佛，佛言：「從今日如是舍，未曾往者不應往，若往者不應坐。何以故？此舍必有非梵行過故。」此女后得病，于夜命終，其家人以莊嚴具合棄死人處。時有五百賊，於此處行，見是死女，即生欲心便就行欲。行欲已五百人去。是女以先語沙門、婆羅門：「共我行欲。」因緣故，墮惡道，在彼國北方，生作淫龍，名毗達多。
佛在王舍城。有比丘病癰，往語耆婆：「治我此病。」耆婆答言：「膒令熟。」比丘言：「佛未聽膒熟。」諸比丘是事白佛，佛言：「聽膒令熟。」耆婆又言：「應破。」答言：「佛未聽破癰。」是事白佛，佛言：「聽破。」耆婆又言：「應捺去膿。」比丘言：「佛未聽捺。」是事白佛，佛言：「聽捺。」耆婆又言：「應著食膿物。」比丘言：「佛未聽著。」是事白佛，佛言：「聽著種種治膿藥。」
佛在王舍城。爾時王舍城，一月大祠耆梨龍。爾時諸人于王倉庫中出物，辦具種種飲食與一切人。時處處多有人來集，或有人胸凹、或有人胸凸、或有人
【現代漢語翻譯】 現代漢語譯本：如果她自己不願意離開，卻要強行帶走她。當時，商人對守門人這樣說：『我想要出海，不要聽信男子強行進入我的住所，除了沙門（Śrāmaṇa，出家修道者）和釋子（Śākyaputra，釋迦牟尼的弟子）。沙門和釋子也不會有這種過錯。』守門人回答說：『好的。』說完這些話就離開了。後來，有沙門、婆羅門（Brāhmaṇa，古印度僧侶）到她家乞食，這個女子看見后就說：『和我行淫。』各位比丘（Bhikṣu，佛教出家男眾）不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今天起，像這樣的住所，以前沒有去過的就不應該去，如果去了就不應該坐下。為什麼呢？因為這住所必定有違背清凈梵行的過失。』這個女子後來得了病，在夜裡去世了，她的家人用莊嚴的棺材把她丟棄在丟棄死人的地方。當時有五百個盜賊，在這個地方行走，看見這個死去的女子，立刻生起淫慾之心，便和她行淫。行淫完畢后，五百個人都離開了。這個女子因為先前對沙門、婆羅門說：『和我行淫。』這樣的因緣，墮入了惡道，在那個國家的北方，轉生為一條淫龍，名叫毗達多（Vitatatha）。 佛陀在王舍城（Rājagṛha）。有一位比丘生了癰瘡，去告訴耆婆（Jīvaka，古印度名醫）：『治療我這個病。』耆婆回答說：『讓癰瘡的膿液成熟。』比丘說：『佛陀沒有允許讓膿液成熟。』各位比丘把這件事稟告佛陀，佛陀說：『允許讓膿液成熟。』耆婆又說：『應該切開。』比丘回答說：『佛陀沒有允許切開癰瘡。』這件事稟告佛陀，佛陀說：『允許切開。』耆婆又說：『應該擠壓去除膿液。』比丘說：『佛陀沒有允許擠壓。』這件事稟告佛陀，佛陀說：『允許擠壓。』耆婆又說：『應該塗抹能夠吸膿的藥物。』比丘說：『佛陀沒有允許塗抹。』這件事稟告佛陀，佛陀說：『允許塗抹各種治療膿瘡的藥物。』 佛陀在王舍城。當時王舍城，一個月舉行一次大的祭祀，祭祀耆梨龍（Giridatta）。當時人們從國王的倉庫中取出物品，準備各種飲食供給所有人。當時到處都有很多人聚集，有的人胸部凹陷，有的人胸部凸出，有的人...
【English Translation】 English version: If she herself is unwilling to leave, but they want to forcibly take her away. At that time, the merchant said to the gatekeeper: 'I want to go to sea, do not listen to men forcibly entering my residence, except for Śrāmaṇas (沙門, ascetics) and Śākyaputras (釋子, disciples of Śākyamuni). Śrāmaṇas and Śākyaputras would not commit such a transgression.' The gatekeeper replied: 'Yes.' Having said these words, he left. Later, Śrāmaṇas and Brāhmaṇas (婆羅門, ancient Indian priests) came to her house to beg for food, and this woman, upon seeing them, said: 'Have sexual relations with me.' The Bhikṣus (比丘, Buddhist monks) did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'From today onwards, such residences, those who have not gone before should not go, and if they go, they should not sit down. Why? Because this residence must have transgressions against pure conduct.' This woman later fell ill and died at night, and her family discarded her in a decorated coffin at the place where corpses are discarded. At that time, there were five hundred thieves walking in this place, and upon seeing this dead woman, they immediately arose lustful thoughts and had sexual relations with her. After having sexual relations, the five hundred people left. Because of the previous words of this woman to the Śrāmaṇas and Brāhmaṇas, 'Have sexual relations with me,' she fell into an evil path and was reborn in the north of that country as a lustful dragon named Vitatatha (毗達多). The Buddha was in Rājagṛha (王舍城). There was a Bhikṣu with a boil, who went to Jīvaka (耆婆, a famous ancient Indian physician) and said: 'Treat this illness of mine.' Jīvaka replied: 'Let the pus of the boil ripen.' The Bhikṣu said: 'The Buddha has not permitted the pus to ripen.' The Bhikṣus reported this matter to the Buddha, and the Buddha said: 'Permit the pus to ripen.' Jīvaka then said: 'It should be cut open.' The Bhikṣu replied: 'The Buddha has not permitted cutting open the boil.' This matter was reported to the Buddha, and the Buddha said: 'Permit cutting it open.' Jīvaka then said: 'The pus should be squeezed out.' The Bhikṣu said: 'The Buddha has not permitted squeezing.' This matter was reported to the Buddha, and the Buddha said: 'Permit squeezing.' Jīvaka then said: 'Medicine that absorbs pus should be applied.' The Bhikṣu said: 'The Buddha has not permitted applying it.' This matter was reported to the Buddha, and the Buddha said: 'Permit applying various medicines for treating pus.' The Buddha was in Rājagṛha. At that time, in Rājagṛha, a large monthly sacrifice was held to Giridatta (耆梨龍). At that time, people took items from the king's treasury and prepared various foods to provide for everyone. At that time, many people gathered everywhere, some with sunken chests, some with protruding chests, some with...
腳似象腳、或有如馬腳，又似象耳馬耳、或耳如箕。如是似象馬人眾多男女大小，皆滿其中甚大歡樂。時客觀中多有四方諸估客來。王作祠時，不取稅故，亦無禁限，度者不稅行不須送。此祠有少日在，諸估客各作是念：「此王不一時稅我等耶？」祠未竟即去。於後祠竟，諸人各還本處，時凹胸、凸胸、象腳、馬腳、象耳、馬耳、如箕耳者悉住。後日往諸多人處、天祠處、沙門、婆羅門處遊行。爾時六群比丘弊惡故，好沙彌弟子不在邊住，以二事故：一者犯戒、二者畏令我等犯戒。時六群比丘見如是人已，作是念：「我等若度餘人，必舍我去；今當度此，無教去者。」六群比丘往語彼人：「汝等何不出家？」答言：「我等如是，誰當度我？有能度者我便出家。」時六群比丘言：「汝能為我守舍、與我迎食、能擔缽者，我當度汝。」六群比丘即度此人，若有請佛及僧處，先遣持缽去，以二事故：一者行遲、二者羞共行。諸外道見已呵諸檀越言：「汝等所供養者，是汝等塔者、汝等第一者、汝等先食者，汝等在前行者，汝等所供養者，正如是耶？」諸優婆塞聞已心不喜，以是事向佛廣說。佛以是事集比丘僧已，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，度
【現代漢語翻譯】 現代漢語譯本 他們的腳有的像象腳，有的像馬腳，耳朵有的像象耳馬耳，有的耳朵像簸箕。像這樣長得像象又像馬的人，無論男女老少，都聚集在那裡，非常歡樂。當時有很多來自四方的客商來到這裡。國王舉行祭祀的時候，不收取稅，也沒有任何禁令限制，過境的人不收稅，離開的人也不需要送行。這個祭祀活動持續了幾天，客商們各自心裡想著：『這個國王不會一下子向我們徵稅吧？』祭祀還沒結束就離開了。之後祭祀結束，人們各自回到自己的地方，這時那些凹胸、凸胸、象腳、馬腳、象耳、馬耳、簸箕耳的人都留了下來。後來他們去了很多人聚集的地方、天神廟、沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指婆羅門教修行者）的地方。 當時六群比丘因為行為惡劣，好的沙彌弟子都不願意待在他們身邊，有兩個原因：一是他們經常犯戒，二是害怕被他們引誘也跟著犯戒。六群比丘看到這些人後，心想：『如果我們度化其他人，他們一定會捨棄我們離開；現在不如度化這些人，他們就不會教唆我們離開了。』六群比丘就去對那些人說：『你們為什麼不出家呢？』那些人回答說：『我們長成這樣，誰會度化我們呢？如果有人能度化我們，我們就出家。』這時六群比丘說：『如果你們能為我們看家、給我們送飯、能幫我們拿缽，我們就度化你們。』六群比丘就度化了這些人，如果有邀請佛陀和僧眾的地方，就先派他們拿著缽去，有兩個原因：一是他們走得慢，二是他們覺得和大家一起走很羞愧。外道們看到后，呵斥那些施主說：『你們供養的這些人，是你們的塔嗎？是你們最重要的人嗎？是你們先吃飯的人嗎？是走在你們前面的人嗎？你們供養的人，竟然是這樣的人嗎？』優婆塞（Upāsaka，指在家男居士）們聽了後心里很不高興，就把這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧眾，明知故問六群比丘：『你們真的做了這件事嗎？』他們回答說：『確實做了，世尊！』佛陀用各種因緣呵斥六群比丘：『怎麼能稱為比丘，度化
【English Translation】 English version Their feet were like elephant feet, or some had feet like horses, and some had ears like elephant ears or horse ears, or ears like winnowing baskets. Such people, resembling both elephants and horses, men and women, young and old, were all gathered there, greatly rejoicing. At that time, many merchants from all directions came as observers. When the king made offerings, he did not collect taxes, nor were there any restrictions, those passing through were not taxed, and those leaving did not need to be seen off. This offering lasted for a few days, and the merchants each thought: 'Will this king not tax us all at once?' They left before the offering was completed. Afterwards, when the offering was finished, the people returned to their respective places, and those with sunken chests, protruding chests, elephant feet, horse feet, elephant ears, horse ears, and winnowing basket ears all remained. Later, they went to places where many people gathered, to the temples of the gods, and to the places of Śrāmaṇas (Buddhist renunciates) and Brāhmaṇas (Brahmin priests). At that time, because the group of six monks (referring to a group of monks known for their misconduct) were wicked, good Śrāmaṇa disciples did not want to stay near them, for two reasons: one was that they often broke the precepts, and the other was that they feared being tempted by them to break the precepts as well. When the group of six monks saw these people, they thought: 'If we ordain others, they will surely abandon us and leave; now let us ordain these people, who will not teach us to leave.' The group of six monks went to those people and said: 'Why do you not become monks?' Those people replied: 'Who would ordain us as we are? If someone can ordain us, we will become monks.' At that time, the group of six monks said: 'If you can watch our dwellings, bring us food, and carry our bowls, we will ordain you.' The group of six monks then ordained these people, and if there was an invitation to the Buddha and the Sangha (monastic community), they would first send them to carry the bowls, for two reasons: one was that they walked slowly, and the other was that they felt ashamed to walk with everyone else. When the non-Buddhists saw this, they scolded the donors, saying: 'Are these the ones you are offering to, are they your stupas? Are they the most important to you? Are they the ones who eat first? Are they the ones who walk in front of you? Are these the ones you are offering to?' When the Upāsakas (lay male devotees) heard this, they were unhappy and told the Buddha about it in detail. Because of this matter, the Buddha gathered the Bhikṣu (monk) Sangha, and knowing the situation, deliberately asked the group of six monks: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked the group of six monks with various reasons: 'How can you be called Bhikṣus, ordaining
凹胸人凸胸人、象腳、馬腳、象耳、馬耳、箕耳人。」種種呵已語諸比丘：「從今不得度凹胸、凸胸人、象腳、馬腳、象耳、馬耳、如箕耳人。若度者，突吉羅。」
佛在舍衛國。長老優婆離有二沙彌：一名陀薩、二名波羅。當受戒時，沙彌陀薩語波羅言：「汝先受戒，我供汝所須。」波羅語陀薩言：「汝先受戒，我供汝所須。」時長老優波離問佛：「得二沙彌一時羯磨受具戒不？」佛言：「得。應如是作。一心和合僧，是中一比丘唱言：『大德僧聽！是陀薩、波羅，優波離與受具戒，從僧乞受具戒，長老優波離作和上。若僧時到僧忍聽，僧與陀薩、波羅受具戒，長老優波離作和上。如是白。』白四羯磨。『僧已與陀薩、波羅受具戒，長老優波離作和上竟，僧忍，默然故，是事如是持！』」
佛在舍衛國。長老優波離問佛：「世尊！我等不知佛在何處說修多羅、毗尼、阿毗曇。我等不知云何？」佛言：「在六大城：瞻波國、舍衛國、毗舍離國、王舍城、波羅㮈、迦維羅衛城。何以故？我多在彼住，種種變化皆在是處。」
佛在舍衛國。爾時長老耶舍與五百比丘，從憍薩羅來至舍衛國欲安居。時舊比丘客比丘共相問訊，代客比丘擔衣缽。擔衣缽時有大高聲、多人聲，佛聞是大聲、多人聲，知而故問阿
【現代漢語翻譯】 現代漢語譯本： 佛陀呵斥了那些『凹胸人、凸胸人、象腳、馬腳、象耳、馬耳、箕耳人』（指身體有殘疾或畸形的人），並對眾比丘說：『從今以後，不得度化凹胸、凸胸人、象腳、馬腳、象耳、馬耳、像箕耳的人出家。如果有人違反，將犯突吉羅（一種輕罪）。』 佛陀在舍衛國（Śrāvastī）時，長老優波離（Upāli）有兩個沙彌（śrāmaṇera，小和尚）：一個叫陀薩（Daśa），一個叫波羅（Para）。當他們要受具足戒（upasampadā，正式成為比丘）時，沙彌陀薩對波羅說：『你先受戒，我供養你所需之物。』波羅對陀薩說：『你先受戒，我供養你所需之物。』當時，長老優波離問佛陀：『可以兩個沙彌同時羯磨（karma，儀式）受具足戒嗎？』佛陀說：『可以。應當這樣做：一心和合的僧團中，一位比丘唱言：『大德僧眾請聽！這兩個沙彌陀薩和波羅，優波離要讓他們受具足戒，他們從僧團乞求受具足戒，長老優波離作為他們的和尚（upādhyāya，戒師）。如果僧團認為時機已到，僧團允許，僧團就給陀薩和波羅受具足戒，長老優波離作為他們的和尚。就這樣宣告。』宣告四次羯磨。『僧團已經給陀薩和波羅受具足戒，長老優波離作為他們的和尚完畢，僧團允許，因為大家默然不語，這件事就這樣決定！』 佛陀在舍衛國時，長老優波離問佛陀：『世尊！我們不知道佛陀在何處宣說修多羅（sūtra，經）、毗尼（vinaya，律）、阿毗曇（abhidharma，論）。我們不知道該怎麼辦？』佛陀說：『在六大城：瞻波國（Campā）、舍衛國、毗舍離國（Vaiśālī）、王舍城（Rājagṛha）、波羅㮈（Vārāṇasī）、迦維羅衛城（Kapilavastu）。為什麼呢？我大多住在那裡，種種變化都在這些地方。』 佛陀在舍衛國時，當時長老耶舍（Yaśa）帶領五百比丘，從憍薩羅國（Kośala）來到舍衛國準備安居（varṣa，雨季閉關）。當時的舊比丘和新來的比丘互相問候，代替新來的比丘挑擔衣缽。挑擔衣缽時發出很大的聲音、很多人的聲音，佛陀聽到這很大的聲音、很多人的聲音，明知故問阿難（Ānanda）：『這是什麼聲音？』阿難回答說：『長老耶舍帶領五百比丘，從憍薩羅國來到這裡準備安居，舊比丘和新來的比丘互相問候，代替新來的比丘挑擔衣缽，所以發出很大的聲音。』佛陀說：『從今以後，不允許這樣做。』
【English Translation】 English version: The Buddha rebuked those with 'sunken chests, protruding chests, elephant feet, horse feet, elephant ears, horse ears, winnowing basket ears' (referring to people with physical disabilities or deformities), and said to the monks: 'From now on, you must not ordain those with sunken chests, protruding chests, elephant feet, horse feet, elephant ears, horse ears, or winnowing basket ears. If anyone violates this, they will commit a Dukkruta (a minor offense).' When the Buddha was in Śrāvastī, the elder Upāli had two śrāmaṇeras (novice monks): one named Daśa and the other named Para. When they were about to receive the upasampadā (full ordination to become a bhikkhu), the śrāmaṇera Daśa said to Para: 'You receive the ordination first, and I will provide you with what you need.' Para said to Daśa: 'You receive the ordination first, and I will provide you with what you need.' At that time, the elder Upāli asked the Buddha: 'Can two śrāmaṇeras simultaneously undergo the karma (ritual) to receive full ordination?' The Buddha said: 'Yes, it can be done. It should be done as follows: In a harmonious Saṅgha (community), one bhikkhu should announce: 'Venerable Saṅgha, please listen! These two śrāmaṇeras, Daśa and Para, are to be given full ordination by Upāli. They are requesting full ordination from the Saṅgha, with the elder Upāli as their upādhyāya (preceptor). If the Saṅgha deems it the right time, and the Saṅgha approves, the Saṅgha will give Daśa and Para full ordination, with the elder Upāli as their upādhyāya. This is how it should be announced.' Announce the four karmas. 'The Saṅgha has already given Daśa and Para full ordination, with the elder Upāli as their upādhyāya. The Saṅgha approves, because everyone is silent. This matter is thus concluded!' When the Buddha was in Śrāvastī, the elder Upāli asked the Buddha: 'Venerable One! We do not know where the Buddha proclaims the sūtras, the vinaya, and the abhidharma. What should we do?' The Buddha said: 'In the six great cities: Campā, Śrāvastī, Vaiśālī, Rājagṛha, Vārāṇasī, and Kapilavastu. Why? Because I mostly reside there, and all kinds of transformations occur in those places.' When the Buddha was in Śrāvastī, the elder Yaśa, along with five hundred bhikkhus, came from Kośala to Śrāvastī to observe the varṣa (rainy season retreat). The old bhikkhus and the newly arrived bhikkhus greeted each other, and the old bhikkhus carried the robes and bowls for the newly arrived bhikkhus. While carrying the robes and bowls, there was a loud noise, the sound of many people. The Buddha heard this loud noise, the sound of many people, and knowingly asked Ānanda: 'What is this noise?' Ānanda replied: 'The elder Yaśa, along with five hundred bhikkhus, has come from Kośala to observe the varṣa. The old bhikkhus and the newly arrived bhikkhus are greeting each other, and the old bhikkhus are carrying the robes and bowls for the newly arrived bhikkhus, so there is a loud noise.' The Buddha said: 'From now on, this is not allowed.'
難：「此僧坊內，何故有是大聲、多人聲？」白佛言：「世尊！是長老耶舍與五百比丘，從憍薩羅國來至舍衛國欲安居。時舊比丘客比丘共相問訊，代客比丘擔衣缽，是故有是大聲、多人聲。」佛語阿難：「汝往語耶舍等五百人言：『汝等作大聲故，驅汝等，不得舍衛國安居。』」阿難受教，往語耶舍言：「汝等作大聲故，世尊驅汝等，不得舍衛國安居。」爾時耶舍等五百人，即往婆求摩河邊聚落中安居。爾時諸比丘作是念：「佛遣我等，以大聲故，我等默然者善。」是事白佛，佛言：「聽默然。」時諸比丘睡，睡已共相謂言：「佛聽我等獨房住者善。」是事白佛，佛言：「聽獨房中住，獨房中住亦睡。」復相謂言：「佛聽我等眾住者善。」是事白佛，佛言：「聽眾住，眾住亦睡。」復相謂言：「佛聽我等水洗頭者善。」是事白佛，佛言：「聽水洗頭。」時諸比丘以手取水洗時不便，佛言：「應作器。」器大水澆衣濕，即便小作，小作不得水。是事白佛，佛言：「不得大、不得小，受一缽羅、若一缽羅半。」時作器無柄，澆時墮他頭上，痛惱垂死。是事白佛，佛言：「應施柄。」
有比丘坐睡，余比丘以水澆，便言：「我不睡，何以水澆我？」是事白佛，佛言：「睡者不可信，澆者可信。有五法以水澆他：一者
【現代漢語翻譯】 現代漢語譯本： 難（Nanda，人名，此處指提問者）問道：『這僧伽藍（Samgharama，僧侶居住的場所）內，為何有這麼大的聲音、這麼多人的聲音？』 稟告佛陀說：『世尊！是長老耶舍（Yasa，人名）與五百比丘（Bhiksu，出家受戒的男子），從憍薩羅國（Kosala，古印度十六雄國之一）來到舍衛國（Sravasti，古印度城市，佛陀常駐地之一）想要安居（Varsa，雨季期間僧侶的住所）。當時舊比丘（Bhiksu）和新來的比丘互相問候，代替新來的比丘拿著衣缽（Patra，僧侶的食器），所以才有這麼大的聲音、這麼多人的聲音。』 佛陀告訴阿難（Ananda，佛陀的十大弟子之一）說：『你前去告訴耶舍等五百人說：『因為你們製造大的聲響，驅逐你們，不得在舍衛國安居。』』 阿難接受教誨，前去告訴耶舍說：『因為你們製造大的聲響，世尊驅逐你們，不得在舍衛國安居。』 當時耶舍等五百人，就前往婆求摩河（Vaggumuda，河流名）邊的聚落中安居。 當時眾比丘這樣想：『佛陀遣責我們，因為我們製造大的聲響，我們保持沉默是好的。』 這件事稟告佛陀，佛陀說：『允許沉默。』 當時眾比丘睡覺，睡醒后互相說道：『佛陀允許我們獨自住在房間里是好的。』 這件事稟告佛陀，佛陀說：『允許獨自住在房間中，獨自住在房間中也睡覺。』 又互相說道：『佛陀允許我們集體居住是好的。』 這件事稟告佛陀，佛陀說：『允許集體居住，集體居住也睡覺。』 又互相說道：『佛陀允許我們用水洗頭是好的。』 這件事稟告佛陀，佛陀說：『允許用水洗頭。』 當時眾比丘用手取水洗頭時很不方便，佛陀說：『應該製作器皿。』 器皿太大，水澆到身上衣服都濕了，就做小一點，做小一點又不夠水用。 這件事稟告佛陀，佛陀說：『不能太大、不能太小，容納一缽羅（Patra，容量單位），或者一缽羅半。』 當時製作的器皿沒有柄，澆水時掉到別人頭上，疼痛難忍，幾乎要死了。 這件事稟告佛陀，佛陀說：『應該安上柄。』 有比丘坐著睡覺，其他比丘用水澆他，他就說：『我沒有睡覺，為什麼要用水澆我？』 這件事稟告佛陀，佛陀說：『睡覺的人不可信，澆水的人可信。有五種情況可以用誰澆別人：第一種是……』
【English Translation】 English version: Nanda (Nanda, a name, here referring to the questioner) asked: 'Within this Sangharama (Samgharama, a place where monks reside), why is there such a loud noise, the sound of so many people?' He reported to the Buddha: 'Venerable Lord! It is the elder Yasa (Yasa, a name) and five hundred Bhiksus (Bhiksu, a male who has left home and received precepts) who have come from Kosala (Kosala, one of the sixteen ancient Indian kingdoms) to Sravasti (Sravasti, an ancient Indian city, one of the Buddha's permanent residences) wanting to reside for the rainy season (Varsa, the rainy season residence of monks). At that time, the old Bhiksus and the newly arrived Bhiksus greeted each other, and helped the newly arrived Bhiksus carry their robes and alms bowls (Patra, a monk's eating utensil), so there is such a loud noise, the sound of so many people.' The Buddha told Ananda (Ananda, one of the Buddha's ten great disciples): 'You go and tell Yasa and the five hundred others: 'Because you are making loud noises, you are expelled and not allowed to reside in Sravasti.' Ananda received the teaching and went to tell Yasa: 'Because you are making loud noises, the Venerable Lord is expelling you and you are not allowed to reside in Sravasti.' At that time, Yasa and the five hundred others went to reside in a village near the Vaggumuda River (Vaggumuda, name of a river). At that time, the Bhiksus thought: 'The Buddha is blaming us because we are making loud noises, it is good for us to remain silent.' This matter was reported to the Buddha, and the Buddha said: 'Silence is permitted.' At that time, the Bhiksus slept, and after waking up they said to each other: 'It is good that the Buddha allows us to live alone in rooms.' This matter was reported to the Buddha, and the Buddha said: 'Living alone in rooms is permitted, but living alone in rooms also leads to sleep.' They said to each other again: 'It is good that the Buddha allows us to live together in groups.' This matter was reported to the Buddha, and the Buddha said: 'Living together in groups is permitted, but living together in groups also leads to sleep.' They said to each other again: 'It is good that the Buddha allows us to wash our heads with water.' This matter was reported to the Buddha, and the Buddha said: 'Washing your heads with water is permitted.' At that time, the Bhiksus found it inconvenient to take water with their hands to wash their heads, and the Buddha said: 'A vessel should be made.' The vessel was too large, and the water splashed on their bodies and wet their clothes, so they made it smaller, but making it smaller did not provide enough water. This matter was reported to the Buddha, and the Buddha said: 'It should not be too large, nor too small, but hold one Patra (Patra, a unit of volume), or one and a half Patras.' At that time, the vessel that was made had no handle, and when pouring water it fell on someone else's head, causing pain and suffering, almost to the point of death. This matter was reported to the Buddha, and the Buddha said: 'A handle should be attached.' A Bhiksu was sitting and sleeping, and another Bhiksu poured water on him, and he said: 'I was not sleeping, why did you pour water on me?' This matter was reported to the Buddha, and the Buddha said: 'The one who is sleeping is not to be trusted, the one who is pouring water is to be trusted. There are five situations in which one can pour water on another: first...'
憐愍、二者不惱他、三者睡、四者頭倚壁、五者舒腳。」諸比丘故睡，共相謂言：「聽手敲者善。」是事白佛，佛言：「聽以手敲。」有比丘坐睡，余比丘以手敲，便言：「我不睡，何以故推我？」諸比丘不知云何？是事白佛，佛言：「睡者不可信，敲者可信。有五法以手敲他：一者憐愍、二者不惱他、三者睡、四者頭倚壁、五者舒腳。」
諸比丘故睡，共相謂言：「佛聽我等以鞠擲者善。」是事白佛，佛言：「聽以鞠擲，擲已後日還歸。」後日諸比丘不知與誰？佛言：「歸本擲主。若擲主不在，與然燈者。然燈者不在，與執作者。執作者不在，應著堂中央地覆上。」著堂中央地覆上已還坐，坐已見余比丘睡者，取是鞠擲，彼言：「不睡，何以擲我？」佛言：「睡者不可信，擲者可信。有五法以鞠擲他：一者憐愍、二者不惱他、三者睡、四者頭倚壁、五者舒腳。」
諸比丘故睡，共相謂言：「佛聽我用禪杖者善。」是事白佛，佛言：「聽用禪杖。」時禪杖頭尖，筑時壞安陀會。共相謂言：「佛聽我等以物裹杖頭者善。」是事白佛，佛言：「應以物裹杖頭。」時禪杖著地作聲，佛言：「下頭亦應裹。」諸比丘不知云何取禪杖？是事白佛，佛言：「取禪杖時應生敬心。」諸比丘不知云何生敬心？是事白佛，佛
【現代漢語翻譯】 現代漢語譯本 『憐憫、二是不惱怒他人、三是睡覺、四是頭靠著墻壁、五是伸開雙腳。』眾比丘故意睡覺，互相說道：『聽見用手敲擊的聲音是好的。』這件事稟告了佛陀，佛陀說：『允許用手敲擊。』有比丘坐著睡覺，其他比丘用手敲擊他，他就說：『我沒有睡覺，為什麼要推我？』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『睡覺的人不可信，敲擊的人可信。有五種情況可以用手敲擊他人：一是憐憫、二是不惱怒他人、三是睡覺、四是頭靠著墻壁、五是伸開雙腳。』 眾比丘故意睡覺，互相說道：『佛陀允許我們用球投擲是好的。』這件事稟告了佛陀，佛陀說：『允許用球投擲，投擲后第二天要歸還。』第二天，眾比丘不知道該還給誰。佛陀說：『歸還給最初投擲的人。如果投擲的人不在，就給點燈的人。點燈的人不在，就給負責勞作的人。負責勞作的人不在，就應該放在堂屋中央的地毯上。』放在堂屋中央的地毯上后就回去坐下，坐下後看見其他比丘睡覺，就拿起球投擲，那人說：『我沒有睡覺，為什麼要投擲我？』佛陀說：『睡覺的人不可信，投擲的人可信。有五種情況可以用球投擲他人：一是憐憫、二是不惱怒他人、三是睡覺、四是頭靠著墻壁、五是伸開雙腳。』 眾比丘故意睡覺，互相說道：『佛陀允許我們用禪杖是好的。』這件事稟告了佛陀，佛陀說：『允許用禪杖。』當時禪杖頭是尖的，敲擊時損壞了安陀會（Antarvāsa，內衣）。互相說道：『佛陀允許我們用東西包裹禪杖頭是好的。』這件事稟告了佛陀，佛陀說：『應該用東西包裹禪杖頭。』當時禪杖著地發出聲音，佛陀說：『下端也應該包裹。』眾比丘不知道該如何拿禪杖？這件事稟告了佛陀，佛陀說：『拿禪杖時應該生起恭敬心。』眾比丘不知道該如何生起恭敬心？這件事稟告了佛
【English Translation】 English version 『Compassion, secondly not to annoy others, thirdly sleeping, fourthly head leaning against the wall, fifthly stretching legs.』 The Bhikkhus (monks) deliberately slept, saying to each other: 『It is good to hear the sound of hand knocking.』 This matter was reported to the Buddha, and the Buddha said: 『It is allowed to knock with the hand.』 Some Bhikkhus were sleeping while sitting, and other Bhikkhus knocked them with their hands, and they said: 『I am not sleeping, why are you pushing me?』 The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 『The sleeper is not to be trusted, the knocker is to be trusted. There are five reasons to knock others with the hand: one is compassion, two is not to annoy others, three is sleeping, four is head leaning against the wall, five is stretching legs.』 The Bhikkhus deliberately slept, saying to each other: 『It is good that the Buddha allows us to throw balls.』 This matter was reported to the Buddha, and the Buddha said: 『It is allowed to throw balls, and return them the next day after throwing.』 The next day, the Bhikkhus did not know who to return them to. The Buddha said: 『Return them to the original thrower. If the thrower is not there, give them to the person who lights the lamp. If the person who lights the lamp is not there, give them to the person in charge of labor. If the person in charge of labor is not there, it should be placed on the carpet in the center of the hall.』 After placing it on the carpet in the center of the hall, go back and sit down, and after sitting down, seeing other Bhikkhus sleeping, pick up the ball and throw it, and that person says: 『I am not sleeping, why are you throwing me?』 The Buddha said: 『The sleeper is not to be trusted, the thrower is to be trusted. There are five reasons to throw balls at others: one is compassion, two is not to annoy others, three is sleeping, four is head leaning against the wall, five is stretching legs.』 The Bhikkhus deliberately slept, saying to each other: 『It is good that the Buddha allows us to use a walking stick (禪杖, Chánzhàng).』 This matter was reported to the Buddha, and the Buddha said: 『It is allowed to use a walking stick.』 At that time, the head of the walking stick was sharp, and it damaged the Antarvāsa (安陀會, inner garment) when struck. They said to each other: 『It is good that the Buddha allows us to wrap the head of the walking stick with something.』 This matter was reported to the Buddha, and the Buddha said: 『The head of the walking stick should be wrapped with something.』 At that time, the walking stick made a sound when it touched the ground, and the Buddha said: 『The bottom should also be wrapped.』 The Bhikkhus did not know how to take the walking stick? This matter was reported to the Buddha, and the Buddha said: 『One should have reverence when taking the walking stick.』 The Bhikkhus did not know how to have reverence? This matter was reported to the Buddha,
言：「應以兩手捉杖戴頂上。」有比丘坐睡，一比丘捉禪杖筑睡者，睡者驚起立看，諸比丘默然無聲，即時迷悶躄地。諸比丘不知云何？是事白佛，佛言：「若比丘坐睡應起，看余睡者，應以禪杖筑，筑已還坐。若無睡者，應出戶彷佯來入更看。若見睡者，以禪杖筑，筑已還坐。若無睡者，還以杖著本處已坐。」有比丘坐睡，余比丘以禪杖筑，便言：「不睡，何以筑我？」是事白佛，佛言：「睡者不可信，筑者可信。有五法以禪杖筑他：一者憐愍。二者不惱他。三者睡。四者頭倚壁。五者舒腳。」
諸比丘故睡，共相謂言：「佛聽我著禪鎮者善。」是事白佛，佛言：「聽著禪鎮。」時禪鎮無孔，著時墮地。共相謂言：「佛聽我作孔者善。」是事白佛，佛言：「聽作孔。作孔已以繩貫孔中，繩頭施紐串，耳上去額前四指著禪鎮。」諸比丘以繩絡頭后著，是事白佛，佛言：「從今不得以繩絡頭后著禪鎮。絡者，突吉羅。」時禪鎮墮故睡，是事白佛，佛言：「禪鎮一墮聽一舒腳，二墮二舒腳，三墮者應起行。」行時來往故相亂，是事白佛，佛言：「應如鵝法次第行。」行時下坐觸上座肩，是事白佛，佛言：「下座行時不得觸上座肩。下座應在上座後行，不得近上座。」
諸比丘故睡，共相謂言：「佛與我等作時
【現代漢語翻譯】 現代漢語譯本： 說：『應該用兩手拿著禪杖頂在頭上。』有一個比丘坐著睡覺，另一個比丘用禪杖敲打睡覺的人，睡覺的人驚醒站起來看，其他比丘都沉默不語，睡覺的比丘立刻感到迷茫困頓，癱倒在地。眾比丘不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『如果比丘坐著睡覺，應該起身，看看其他睡覺的人，應該用禪杖敲打，敲打完畢后回到座位。如果沒有睡覺的人，應該走出房門徘徊，再進來看看。如果看見睡覺的人，用禪杖敲打，敲打完畢后回到座位。如果沒有睡覺的人，就把禪杖放回原處，然後坐下。』有一個比丘坐著睡覺，其他比丘用禪杖敲打他，他就說：『我沒睡覺，為什麼要敲打我？』這件事稟告佛陀，佛陀說：『睡覺的人不可信，敲打的人可信。有五種情況下可以用禪杖敲打他人：一是憐憫，二是不惱亂他人，三是睡覺，四是頭靠著墻壁，五是伸開雙腳。』 眾比丘故意睡覺，互相說：『佛陀允許我們戴禪鎮（一種防止打瞌睡的工具）是好事。』這件事稟告佛陀，佛陀說：『允許戴禪鎮。』當時禪鎮沒有孔，戴的時候容易掉在地上。眾比丘互相說：『佛陀允許我們開孔是好事。』這件事稟告佛陀，佛陀說：『允許開孔。開孔後用繩子穿過孔，繩子末端繫上鈕釦，從耳朵上方到額頭前四指處戴上禪鎮。』眾比丘用繩子繞過頭后戴禪鎮，這件事稟告佛陀，佛陀說：『從今以後不得用繩子繞過頭后戴禪鎮。繞著戴的人，犯突吉羅（一種輕罪）。』有時禪鎮掉落，所以睡覺，這件事稟告佛陀，佛陀說：『禪鎮掉落一次允許伸出一隻腳，掉落兩次允許伸出兩隻腳，掉落三次就應該起身行走。』行走時來回走動，故意互相沖撞，這件事稟告佛陀，佛陀說：『應該像鵝一樣按次序行走。』行走時坐下碰到上座的肩膀，這件事稟告佛陀，佛陀說：『下座行走時不得碰到上座的肩膀。下座應該在上座後面行走，不得靠近上座。』 眾比丘故意睡覺，互相說：『佛陀給我們做時
【English Translation】 English version: He said: 'One should hold the staff with both hands and place it on top of the head.' There was a Bhikkhu (Buddhist monk) who was sitting and sleeping. Another Bhikkhu struck the sleeping one with a meditation staff. The sleeping one, startled, stood up and looked around. The other Bhikkhus remained silent. Immediately, the sleeping Bhikkhu felt confused and collapsed to the ground. The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'If a Bhikkhu is sitting and sleeping, he should get up and look at other sleeping ones. He should strike them with the meditation staff, and after striking, return to his seat. If there are no sleeping ones, he should go out the door and wander around, then come back in and look again. If he sees sleeping ones, he should strike them with the meditation staff, and after striking, return to his seat. If there are no sleeping ones, he should put the staff back in its place and sit down.' There was a Bhikkhu sitting and sleeping. Another Bhikkhu struck him with the meditation staff, and he said: 'I am not sleeping, why did you strike me?' This matter was reported to the Buddha. The Buddha said: 'The sleeping one is not to be trusted, the one who strikes is to be trusted. There are five reasons to strike another with the meditation staff: first, out of compassion; second, not to disturb others; third, because they are sleeping; fourth, because their head is leaning against the wall; fifth, because they are stretching out their legs.' The Bhikkhus deliberately slept, saying to each other: 'It is good that the Buddha allows us to wear a 'chan zhen' (禪鎮) (a tool to prevent drowsiness).' This matter was reported to the Buddha. The Buddha said: 'It is allowed to wear a 'chan zhen' (禪鎮).' At that time, the 'chan zhen' (禪鎮) had no hole, and it would fall to the ground when worn. The Bhikkhus said to each other: 'It is good that the Buddha allows us to make a hole.' This matter was reported to the Buddha. The Buddha said: 'It is allowed to make a hole. After making a hole, thread a rope through the hole, and tie a knot at the end of the rope. Wear the 'chan zhen' (禪鎮) from above the ear to four fingers in front of the forehead.' The Bhikkhus tied the rope around the back of their heads to wear the 'chan zhen' (禪鎮). This matter was reported to the Buddha. The Buddha said: 'From now on, it is not allowed to tie the rope around the back of the head to wear the 'chan zhen' (禪鎮). Whoever ties it that way commits a 'dukkhata' (突吉羅) (a minor offense).' Sometimes the 'chan zhen' (禪鎮) would fall off, causing them to sleep. This matter was reported to the Buddha. The Buddha said: 'If the 'chan zhen' (禪鎮) falls off once, allow one leg to be stretched out; if it falls off twice, allow two legs to be stretched out; if it falls off three times, one should get up and walk.' When walking, they would deliberately bump into each other. This matter was reported to the Buddha. The Buddha said: 'One should walk in order like geese.' When sitting down, they would touch the shoulders of the senior monks. This matter was reported to the Buddha. The Buddha said: 'When a junior monk walks, he should not touch the shoulders of the senior monks. The junior monk should walk behind the senior monk and not get close to the senior monk.' The Bhikkhus deliberately slept, saying to each other: 'When the Buddha makes time for us'
節者善。」是事白佛，佛言：「聽作時節。」諸比丘共相謂言：「佛聽作兩時者善。」是事白佛，佛言：「聽作兩時。」復相謂言：「夜作時節者善。」是事白佛，佛言：「聽夜作時節。」復相謂言：「聽我晝日作時節者善。」是事白佛，佛言：「聽晝日作時節。」復相謂言：「佛聽我等七日坐者善。」是事白佛，佛言：「聽七日坐。」復相謂言：「佛聽我等常坐禪者善。」是事白佛，佛言：「聽常坐禪。」
爾時聽作時節，兩時、夜時、晝時、七日時、常坐時，不嚼楊枝口中氣臭，共相謂言：「佛聽我等嚼楊枝者善。」是事白佛，佛言：「聽嚼楊枝有五利益：一者口不苦、二者口不臭、三者除風、四者除熱病、五者除痰蔭。復有五利益：一者除風、二者除熱、三者口滋味、四者能食、五者眼明。」爾時便作時節，兩時、夜時、晝時、七日時、常坐禪時，不洗浴垢臭，諸比丘共相謂言：「佛聽洗者善。」是事白佛，佛言：「聽洗。」爾時渠水流駛入者為水所漂，是事白佛，佛言：「水中應施柱作障礙捉洗。」
爾時聽作時節，兩時、夜時、晝時、七日時、常坐禪時，諸比丘得無量知見、證得須陀洹、斯陀含、阿那含、阿羅漢。佛知諸比丘已得證，以是因緣集僧，語諸比丘：「彼處有光明。」諸佛在世法，
【現代漢語翻譯】 現代漢語譯本：『節食是好的。』這件事稟告了佛陀，佛陀說：『允許制定節食的時間。』眾比丘互相說道：『佛陀允許制定兩個時間段是好的。』這件事稟告了佛陀，佛陀說：『允許制定兩個時間段。』又互相說道：『晚上制定時間段是好的。』這件事稟告了佛陀，佛陀說：『允許晚上制定時間段。』又互相說道：『允許我們白天制定時間段是好的。』這件事稟告了佛陀，佛陀說：『允許白天制定時間段。』又互相說道：『佛陀允許我們七天禪坐是好的。』這件事稟告了佛陀，佛陀說：『允許七天禪坐。』又互相說道：『佛陀允許我們經常坐禪是好的。』這件事稟告了佛陀，佛陀說：『允許經常坐禪。』 當時允許制定節食的時間，兩個時間段、晚上、白天、七天、經常坐禪的時間，不嚼楊枝（一種樹枝，用於清潔牙齒）口中氣味難聞，眾比丘互相說道：『佛陀允許我們嚼楊枝是好的。』這件事稟告了佛陀，佛陀說：『允許嚼楊枝有五種利益：一是口不苦澀，二是口不臭，三是祛除風邪，四是祛除熱病，五是祛除痰濕。』又有五種利益：一是祛除風邪，二是祛除熱病，三是口中滋潤有味，四是能夠進食，五是眼睛明亮。』當時便制定了節食的時間，兩個時間段、晚上、白天、七天、經常坐禪的時間，不洗澡身體污垢難聞，眾比丘互相說道：『佛陀允許洗澡是好的。』這件事稟告了佛陀，佛陀說：『允許洗澡。』當時渠水流速很快，進入水中被水沖走，這件事稟告了佛陀，佛陀說：『水中應該設定柱子作為障礙物，以便抓住清洗。』 當時允許制定節食的時間，兩個時間段、晚上、白天、七天、經常坐禪的時間，眾比丘獲得了無量的知見，證得了須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不來果）、阿羅漢（Arahat，無學果）。佛陀知道眾比丘已經證得了果位，因為這個因緣聚集僧眾，告訴眾比丘：『那個地方有光明。』諸佛在世的法則。
【English Translation】 English version: 『Fasting is good.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to set times for fasting.』 The bhikkhus said to each other, 『It is good that the Buddha allows setting two time periods.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to set two time periods.』 Again, they said to each other, 『It is good to set a time period at night.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to set a time period at night.』 Again, they said to each other, 『It is good that the Buddha allows us to set a time period during the day.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to set a time period during the day.』 Again, they said to each other, 『It is good that the Buddha allows us to sit in meditation for seven days.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to sit for seven days.』 Again, they said to each other, 『It is good that the Buddha allows us to meditate constantly.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to meditate constantly.』 At that time, permission was granted to set times for fasting, two time periods, night, day, seven days, and constant meditation. Not chewing on tooth-cleaning twigs (Yangzhi) resulted in bad breath. The bhikkhus said to each other, 『It is good that the Buddha allows us to chew on tooth-cleaning twigs.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to chew on tooth-cleaning twigs, which has five benefits: first, the mouth is not bitter; second, the mouth does not smell; third, it eliminates wind; fourth, it eliminates fever; fifth, it eliminates phlegm.』 There are also five benefits: first, it eliminates wind; second, it eliminates heat; third, the mouth is moist and flavorful; fourth, one can eat; fifth, the eyes are clear.』 At that time, they set times for fasting, two time periods, night, day, seven days, and constant meditation. Not bathing resulted in dirty and smelly bodies. The bhikkhus said to each other, 『It is good that the Buddha allows bathing.』 This matter was reported to the Buddha, and the Buddha said, 『Permission is granted to bathe.』 At that time, the water in the canal flowed swiftly, and those who entered the water were swept away. This matter was reported to the Buddha, and the Buddha said, 『Pillars should be placed in the water as obstacles to hold onto while washing.』 At that time, permission was granted to set times for fasting, two time periods, night, day, seven days, and constant meditation. The bhikkhus gained immeasurable knowledge and insight, and attained the states of Sotapanna (入流果, Stream-enterer), Sakadagami (一來果, Once-returner), Anagami (不來果, Non-returner), and Arahat (阿羅漢, Worthy One). The Buddha knew that the bhikkhus had attained these states, and because of this, he gathered the Sangha and told the bhikkhus, 『There is light in that place.』 The laws of the Buddhas in the world.
歲二時大會：春末月、夏末月。春末月者，諸方國土處處諸比丘來，作是念：「佛所說法，我等當安居時修習得安樂住。」是名初大會。夏末月者，諸比丘夏三月安居竟作衣畢，持衣缽詣佛所，作是念：「我等久不見佛、久不見世尊。」是第二大會。是時婆求摩河邊諸比丘，夏安居三月過作衣竟，持衣缽來到佛所。佛遙見婆求摩河比丘來已，佛入初禪，婆求摩河比丘亦入初禪。佛從初禪起，入第二禪、第三禪、第四禪、空無想無作。婆求摩比丘亦從初禪起，入第二禪、第三禪、第四禪、空無想無作。爾時長老阿難，遙見婆求摩比丘來，即合掌白佛言：「世尊！愿世尊共婆求摩比丘語，令婆求摩比丘長夜安樂。」佛語阿難：「莫作是語。阿難！如我所知，汝能知耶？阿難！我遙見婆求摩比丘來時，我入初禪，婆求摩比丘亦入初禪。我起初禪，入第二、第三、第四禪、空無想無作，婆求摩比丘亦起初禪，入第二、第三、第四禪、空無想無作。」
佛在舍衛國。爾時黑山土地有比丘，名馬宿、滿宿。在此處住污他家，皆見皆聞皆知，是比丘共女人一床坐、共一盤食、共器飲酒、中后食、共食宿、啖殘宿食、不受而食、不受殘食法食、彈琴鼓簧、捻唇作音樂聲、齰齒作伎樂、彈銅杅、彈多羅樹葉、作餘種種伎樂歌舞、著
鬘瓔珞、以香涂身、著香薰衣、以水相灑、自手採華亦使人采、自貫華鬘亦使人貫、頭上著華亦使人著、自著耳環亦使人著、自將他婦女去、若使人將去；若令象斗、車斗、步斗、羊斗、水牛斗、狗斗、雞斗、男女斗、大男斗、大女斗、小男斗、小女鬥，亦自共鬥；拍手蹈節、四向馳走變異服、飾馳行跳躑、水中浮沒、斫截樹木、振臂拍髀啼哭大喚、作嘯謬語諸異國語、躑絕返行如魚婉轉、擲物空中還自接取、與女人共船上載令作伎樂、或騎象馬、乘車輦輿、與多人眾吹唄導道入園林中，作如是等種種惡不凈事。爾時長老阿難，從伽尸國來向舍衛城，到黑山邑宿，晨朝時到著衣持缽入城乞食。阿難持空缽入城，還空缽出城。出城不遠多人眾集，阿難到彼問眾人言：「汝此土地豐樂、多諸人眾。今我乞食，持空缽入，還持空缽出。無有沙門釋子在此多少作惡事耶？」爾時有賢者名憂樓伽，在彼眾中，從坐起偏袒右肩、合掌語阿難言：「大德知不？此有馬宿、滿宿比丘，作諸惡行，如上廣說。大德阿難！是二比丘作此諸惡，悉污諸家，皆見聞知。」時憂樓伽賢者即請阿難將入自舍，敷座令坐，自手與水，多美飲食自恣飽滿。飽滿已洗手攝缽，賢者取小床座，欲聽法故。阿難以種種因緣說法示教利喜已，從坐起去向自房舍，
【現代漢語翻譯】 現代漢語譯本：佩戴珠玉瓔珞，用香塗抹身體，穿著薰香的衣服，用水互相潑灑，親自採摘鮮花也讓人採摘，親自串聯花鬘也讓人串聯，頭上戴花也讓人戴花，親自戴耳環也讓人戴耳環，親自將其他婦女帶走，或者讓人帶走；如果讓人像搏鬥、車搏鬥、步兵搏鬥、羊搏鬥、水牛搏鬥、狗搏鬥、雞搏鬥、男女搏鬥、成年男子搏鬥、成年女子搏鬥、小男孩搏鬥、小女孩搏鬥，也親自參與搏鬥；拍手頓足，四處奔跑，穿著奇異的服裝，裝飾打扮，奔跑跳躍，在水中漂浮沉沒，砍伐樹木，揮舞手臂拍打大腿，啼哭大叫，發出怪異的聲音，說各種外國語言，像魚一樣翻滾，將東西拋向空中再自己接住，與女人同乘船隻，讓她們表演歌舞，或者騎著象馬，乘坐車輦，與眾多人一起吹奏樂器引導進入園林之中，做如此等等各種邪惡不凈的事情。 當時長老阿難（Ananda，佛陀十大弟子之一），從伽尸國（Kasi）來到舍衛城（Sravasti），到達黑山邑（Kalasaila）住宿，早晨穿好衣服拿著缽進入城中乞食。阿難拿著空缽進入城中，又拿著空缽走出城。走出城不遠，很多人聚集在一起，阿難走到他們那裡問眾人說：『你們這片土地豐饒富足，人也很多。現在我乞食，拿著空缽進入，又拿著空缽走出。難道沒有沙門釋子（釋迦牟尼佛的弟子）在這裡做多少惡事嗎？』 當時有一位賢者名叫憂樓伽（Uruvela），在那群人中，從座位上站起來，袒露右肩，合掌對阿難說：『大德知道嗎？這裡有馬宿（Masu）、滿宿（Purna）兩位比丘，做了各種惡行，如上面所廣泛描述的。大德阿難！這兩位比丘做了這些惡事，玷污了各家各戶，大家都親眼所見，親耳所聞。』當時憂樓伽賢者就邀請阿難進入自己的住所，鋪設座位讓他坐下，親自給他水，用豐盛美味的飲食讓他隨意吃飽。吃飽后洗手收起缽，賢者拿來小床座位，想要聽法。阿難用種種因緣說法開示教導，使他歡喜，然後從座位上站起來，離開前往自己的房舍。
【English Translation】 English version: Adorning themselves with necklaces and jewels, smearing their bodies with fragrance, wearing clothes scented with perfume, sprinkling each other with water, personally picking flowers and also having others pick them, personally stringing garlands and also having others string them, wearing flowers on their heads and also having others wear them, personally wearing earrings and also having others wear them, personally taking other women away, or having others take them away; if causing elephants to fight, chariots to fight, infantry to fight, sheep to fight, water buffalo to fight, dogs to fight, chickens to fight, men and women to fight, adult men to fight, adult women to fight, young boys to fight, young girls to fight, also personally participating in fights; clapping hands and stamping feet, running around in all directions, wearing strange clothes, adorning themselves, running, jumping, floating and sinking in water, chopping down trees, waving arms and slapping thighs, weeping and shouting loudly, making strange noises, speaking various foreign languages, writhing like fish, throwing things into the air and catching them again, sharing boats with women and having them perform music, or riding elephants and horses, riding in carriages and palanquins, leading large crowds with musical instruments into gardens and forests, doing such various evil and impure things. At that time, the elder Ananda (Ananda, one of the ten great disciples of the Buddha), came from Kasi (Kasi) to Sravasti (Sravasti), arrived at Kalasaila (Kalasaila) and stayed overnight. In the morning, he put on his robes, carried his bowl, and entered the city to beg for food. Ananda entered the city with an empty bowl and left the city with an empty bowl. Not far from the city, many people gathered together. Ananda went to them and asked, 'Your land is rich and prosperous, and there are many people. Now I beg for food, entering with an empty bowl and leaving with an empty bowl. Are there no Sramana Sakyaputras (disciples of Sakyamuni Buddha) here who are doing many evil deeds?' At that time, there was a wise man named Uruvela (Uruvela) among the crowd. He rose from his seat, bared his right shoulder, and clasped his hands together, saying to Ananda, 'Great Virtue, do you know? There are two Bhikkhus here, Masu (Masu) and Purna (Purna), who are doing various evil deeds, as described extensively above. Great Virtue Ananda! These two Bhikkhus have committed these evil deeds, defiling every household, and everyone has seen and heard them.' At that time, the wise man Uruvela invited Ananda to enter his dwelling, set up a seat for him to sit on, personally gave him water, and provided him with abundant and delicious food to eat his fill. After eating his fill, he washed his hands and put away the bowl. The wise man brought a small bed and seat, wanting to hear the Dharma. Ananda used various causes and conditions to explain the Dharma, instructing and teaching him, making him happy, and then rose from his seat and left to go to his own dwelling.
隨所受臥具還付舊比丘，持衣缽遊行向舍衛國。漸到佛所，頭面禮足在一面立。諸佛常法，有客比丘來，以如是語勞問：「忍不？足不？安樂住不？乞食不乏、道路不疲耶？」佛以如是語勞問：「阿難！忍不？足不？安樂住不？乞食不難、道路不疲耶？」阿難答言：「世尊！忍足安樂住、乞食不乏、道路不疲。」以是因緣向佛廣說。佛以是事集比丘僧，種種因緣呵責馬宿、滿宿：「云何名比丘，共女人一床坐乃至謬語？」種種因緣呵已，語諸比丘：「從今不得共女人一床坐。共坐者，突吉羅。不得與女人共食。共食者，突吉羅。不共女人一器飲酒。飲者，突吉羅。不得非時食。食者，波逸提。不得啖殘宿食。食者，波逸提。不得惡捉食。食者，突吉羅。不得不受食。食者，波逸提。不受殘食法食者，波逸提。內宿食啖者，突吉羅。不得彈琴鼓簧、不得齰齒作節、不得吹物作節、不得彈銅杅作節、不得擊多羅樹葉作節、不得歌、不得拍節、不得舞。犯者，皆突吉羅。不得著華瓔珞、不得著香瓔珞、不得香油涂身、不得著香薰衣。犯者，皆突吉羅。不得以水相灑。犯者，隨得罪。不得自採華及使人采。若自取、若教他者，波逸提。不得貫華鬘及使人貫華瓔。若自貫、使人貫者，突吉羅。不得自作華鬘、不得教他作。若自作
【現代漢語翻譯】 現代漢語譯本 將所接受的臥具歸還給原來的比丘，帶著衣缽前往舍衛國（Śrāvastī）。逐漸到達佛陀所在的地方，頭面伏地禮拜佛足，然後站立在一旁。按照諸佛通常的做法，有新來的比丘，會用這樣的話語慰問：『能忍受嗎？足夠嗎？安樂居住嗎？乞食不缺乏嗎？道路上不疲憊嗎？』佛陀也用這樣的話語慰問：『阿難（Ānanda）！能忍受嗎？足夠嗎？安樂居住嗎？乞食不困難嗎？道路上不疲憊嗎？』阿難回答說：『世尊！能忍受，足夠，安樂居住，乞食不缺乏，道路上不疲憊。』於是將事情的緣由向佛陀詳細稟告。佛陀因為這件事召集比丘僧團，用各種因緣呵責馬宿（Māras）和滿宿（Pūrṇas）：『怎麼能稱為比丘，竟然和女人同牀而坐，甚至說妄語？』用各種因緣呵責之後，告訴眾比丘：『從今以後不得和女人同牀而坐。同坐者，犯突吉羅（Duṣkṛta，輕罪）。不得和女人一起吃飯。一起吃飯者，犯突吉羅。不得和女人共用一個器皿喝酒。飲酒者，犯突吉羅。不得非時食用食物。食用者，犯波逸提（Pāyantika，墮罪）。不得吃剩餘的隔夜食物。食用者，犯波逸提。不得粗暴地拿取食物。拿取者，犯突吉羅。不得不如法接受食物。食用者，犯波逸提。不接受剩餘的如法食物而食用者，犯波逸提。在住所內食用食物者，犯突吉羅。不得彈琴鼓簧，不得咬牙作聲，不得吹奏物品作聲，不得彈擊銅杅作聲，不得敲擊多羅樹葉作聲，不得唱歌，不得拍節，不得跳舞。違犯者，都犯突吉羅。不得佩戴花朵瓔珞，不得佩戴香料瓔珞，不得用香油塗抹身體，不得用香薰衣服。違犯者，都犯突吉羅。不得用水互相潑灑。違犯者，隨其情節得罪。不得自己採摘花朵或指使他人採摘。如果自己採摘或教唆他人採摘，犯波逸提。不得串連花鬘或指使他人串連花瓔。如果自己串連或指使他人串連，犯突吉羅。不得自己製作花鬘，不得教唆他人制作。如果自己製作
【English Translation】 English version He returned the bedding he had received to the original Bhikṣu (monk), and with his robes and bowl, he headed towards Śrāvastī (city). Gradually, he arrived at the place where the Buddha was, prostrated himself at the Buddha's feet, and stood to one side. It is the usual practice of all Buddhas to greet a visiting Bhikṣu with words of inquiry such as: 'Are you able to endure? Are you comfortable? Are you living in peace? Is it not difficult to obtain alms? Are you not weary from the journey?' The Buddha also greeted Ānanda (name of a disciple) with similar words of inquiry: 'Ānanda! Are you able to endure? Are you comfortable? Are you living in peace? Is it not difficult to obtain alms? Are you not weary from the journey?' Ānanda replied: 'Venerable One! I am able to endure, I am comfortable, I am living in peace, it is not difficult to obtain alms, and I am not weary from the journey.' He then explained the reason for his visit to the Buddha in detail. The Buddha, because of this matter, assembled the community of Bhikṣus and rebuked Māras (name of a monk) and Pūrṇas (name of a monk) with various reasons: 'How can you be called Bhikṣus when you sit on the same bed with a woman and even utter falsehoods?' After rebuking them with various reasons, he told the Bhikṣus: 'From now on, you must not sit on the same bed with a woman. Whoever does so commits a Duṣkṛta (wrongdoing). You must not eat together with a woman. Whoever eats together commits a Duṣkṛta. You must not drink alcohol from the same vessel with a woman. Whoever drinks commits a Duṣkṛta. You must not eat food at an improper time. Whoever eats commits a Pāyantika (offense requiring expiation). You must not eat leftover food from the previous day. Whoever eats commits a Pāyantika. You must not take food roughly. Whoever takes commits a Duṣkṛta. You must not receive food improperly. Whoever eats commits a Pāyantika. Whoever eats leftover food that has not been properly received commits a Pāyantika. Whoever eats food inside the dwelling commits a Duṣkṛta. You must not play the lute or reed instruments, you must not gnash your teeth to make a sound, you must not blow on objects to make a sound, you must not strike a copper bowl to make a sound, you must not strike a palm leaf to make a sound, you must not sing, you must not clap, you must not dance. Whoever violates these commits a Duṣkṛta. You must not wear flower garlands, you must not wear fragrant garlands, you must not apply fragrant oil to the body, you must not perfume clothing with incense. Whoever violates these commits a Duṣkṛta. You must not sprinkle water on each other. Whoever violates this incurs a penalty according to the offense. You must not pick flowers yourself or have others pick them. If you pick them yourself or instruct others to pick them, you commit a Pāyantika. You must not string flower garlands yourself or have others string flower garlands. If you string them yourself or have others string them, you commit a Duṣkṛta. You must not make flower garlands yourself, you must not instruct others to make them. If you make them yourself
教他作者，突吉羅。不得自貫雜華、不得教他貫。若自貫、使他人貫者，突吉羅。不得自作使到童男童女家、不得教他作使到童男童女家。若自到、教他到者，隨得突吉羅。不得斗象、斗馬、斗車。不得合人戲、不得斗羊、不得斗水牛、不得鬥雞、不得鬥狗、不得斗女人、不得斗男子、不得斗小男小女、不得自斗、不得教他鬥。犯者，突吉羅。不得振臂、不得蹈節、不得空中擲物、不得莊面、不得走、不得跳。犯者，皆突吉羅。不得斬伐草木。犯者，波逸提。不得作倀行。犯者，突吉羅。不得哭、不得大喚、不得嘯。犯者，皆突吉羅。不得倒立、不得擲絕、不得如魚婉轉。犯者，皆突吉羅。不得弄鈴。犯者，隨得罪。不得共女人船上歌作樂。犯者，皆突吉羅。不得乘象馬車、不得乘人、不得作鹵薄入園觀中。犯者，皆突吉羅。不得祠火、不得謬語。犯者，隨得罪。」
佛在舍衛國。迦羅梨比丘，往看斗象、斗馬、斗車、相撲、斗羊、斗水牛、鬥雞、鬥狗、斗男女、斗小男小女，自往觀看。諸比丘以是事白佛，佛言：「從今不得往看斗象馬乃至小男小女。犯者皆突吉羅。」（中二十法竟）
次明比丘尼法。
佛在舍衛國。爾時長老優波離問佛言：「世尊！摩訶波阇波提瞿曇彌，受八重法故，即是出家
【現代漢語翻譯】 現代漢語譯本： 教唆他人（作者：突吉羅），不得自己編織花環，也不得教唆他人編織。如果自己編織或教唆他人編織，犯者，突吉羅（Dukkata，輕罪）。不得自己或教唆他人差使童男童女，如果自己去或教唆他人去童男童女家，隨所犯皆突吉羅。 不得觀看斗象、斗馬、斗車。不得參與雜耍戲，不得斗羊、不得斗水牛、不得鬥雞、不得鬥狗、不得斗女人、不得斗男子、不得斗小男小女，不得自己鬥，也不得教唆他人鬥。犯者，突吉羅。不得揮舞手臂、不得跺腳打節拍、不得在空中拋擲物品、不得化妝打扮、不得奔跑、不得跳躍。犯者，皆突吉羅。不得砍伐草木。犯者，波逸提（Payantika，墮罪）。不得裝神弄鬼。犯者，突吉羅。不得哭泣、不得大聲喧譁、不得吹口哨。犯者，皆突吉羅。不得倒立、不得擲物嬉戲、不得像魚一樣翻滾。犯者，皆突吉羅。不得玩弄鈴鐺。犯者，隨所犯得罪。不得與女人在船上唱歌作樂。犯者，皆突吉羅。不得乘坐象、馬車，不得乘坐人，不得作為儀仗隊進入園林觀賞。犯者，皆突吉羅。不得祭祀火神、不得說謊。犯者，隨所犯得罪。
佛陀在舍衛國（Savatthi）。迦羅梨（Kalarali）比丘去看斗象、斗馬、斗車、相撲、斗羊、斗水牛、鬥雞、鬥狗、斗男女、斗小男小女，親自前往觀看。眾比丘將此事稟告佛陀，佛陀說：『從今以後不得前往觀看斗象馬乃至小男小女。犯者皆突吉羅。』（中二十法竟）
接下來闡明比丘尼法。
佛陀在舍衛國。當時長老優波離（Upali）問佛陀說：『世尊！摩訶波阇波提·瞿曇彌（Mahapajapati Gotami），因為接受八重法，就是出家了嗎？』
【English Translation】 English version: Instructing others (author: Dukkata), one must not weave garlands oneself, nor instruct others to weave them. If one weaves oneself or instructs others to weave, the offense is Dukkata (a minor offense). One must not send boy or girl servants oneself or instruct others to do so. If one goes oneself or instructs others to go to the homes of boy or girl servants, whatever is obtained is Dukkata. One must not watch elephant fights, horse fights, or chariot fights. One must not participate in miscellaneous plays, nor engage in sheep fights, water buffalo fights, chicken fights, dog fights, woman fights, man fights, boy fights, or girl fights. One must not fight oneself, nor instruct others to fight. The offender commits Dukkata. One must not wave one's arms, nor stamp one's feet to keep time, nor throw objects into the air, nor adorn one's face, nor run, nor jump. The offender commits Dukkata. One must not cut down trees or plants. The offender commits Payantika (an offense entailing expiation). One must not act as a sorcerer. The offender commits Dukkata. One must not cry, nor shout loudly, nor whistle. The offender commits Dukkata. One must not stand upside down, nor throw dice, nor writhe like a fish. The offender commits Dukkata. One must not play with bells. The offender incurs a sin according to the offense committed. One must not sing or make music with women on a boat. The offender commits Dukkata. One must not ride elephants, horses, or carriages, nor ride on people, nor enter gardens or parks in a ceremonial procession. The offender commits Dukkata. One must not worship fire, nor speak falsely. The offender incurs a sin according to the offense committed.
The Buddha was in Savatthi. The bhikkhu Kalarali went to watch elephant fights, horse fights, chariot fights, wrestling, sheep fights, water buffalo fights, chicken fights, dog fights, man and woman fights, boy and girl fights, going to watch them himself. The bhikkhus reported this matter to the Buddha, and the Buddha said: 'From now on, one must not go to watch elephant fights, horse fights, or even boy and girl fights. The offender commits Dukkata.' (End of the Middle Twenty Dharmas)
Next, the rules for bhikkhunis are explained.
The Buddha was in Savatthi. At that time, the elder Upali asked the Buddha: 'Venerable One! Is Mahapajapati Gotami considered to have gone forth because she has accepted the Eight Garudhammas?'
受具足戒，成比丘尼法；余比丘尼當云何？」佛言：「應現前白四羯磨。」
佛在王舍城。爾時諸比丘與比丘尼作羯磨，諸比丘尼心不喜。是事白佛，佛言：「從今諸比丘，不應與比丘尼作羯磨。比丘尼還比丘尼作羯磨，除受具足戒羯磨、摩那埵羯磨、出罪羯磨。」
佛在舍衛國。爾時諸比丘尼與比丘作羯磨，諸比丘心不喜。是事白佛，佛言：「諸比丘尼不應與比丘作羯磨，比丘還與比丘作羯磨，除不禮拜、不共語、不供養羯磨。」
佛在王舍城。爾時諸婦人為夫舅姑所苦惱故，出家作比丘尼。爾時為和上尼、阿阇梨尼，共住比丘尼所苦惱故，還作白衣。諸居士呵責言：「是諸不吉弊女輩，我等先是其主，中間作比丘尼受我尊重，今我等還受其尊重，無有決定。」是事白佛，佛言：「若比丘尼一反戒，不復聽出家受具戒。」
佛在王舍城。爾時長老摩訶迦葉，中前著衣持缽，從耆阇崛山出入王舍城乞食。爾時偷蘭難陀比丘尼，在大迦葉前趨行。大迦葉言：「妹！汝若疾行、若避我道。」即罵言：「汝本是外道，有何急事而不徐徐行？」大迦葉言：「惡女！我不責汝，我責阿難。」是事白佛，佛言：「從今不聽比丘尼在比丘前行，若在前行，突吉羅。」
佛在舍衛國。爾時偷蘭難陀比丘
【現代漢語翻譯】 現代漢語譯本：『如果已經受了具足戒，成為比丘尼，那麼其他的比丘尼應該怎麼辦呢？』佛說：『應該當著大家的面進行白四羯磨。』（羯磨：僧團的議事程式）
佛陀在王舍城。（王舍城：古印度城市）當時，一些比丘（比丘：佛教出家男眾）為比丘尼（比丘尼：佛教出家女眾）做羯磨，比丘尼們心裡不高興。這件事稟告了佛陀，佛陀說：『從今以後，各位比丘不應該為比丘尼做羯磨。比丘尼應該由比丘尼自己做羯磨，除了受具足戒羯磨、摩那埵羯磨（摩那埵：一種懺悔儀式）、出罪羯磨。』
佛陀在舍衛國。（舍衛國：古印度國家）當時，一些比丘尼為比丘做羯磨，比丘們心裡不高興。這件事稟告了佛陀，佛陀說：『各位比丘尼不應該為比丘做羯磨，比丘應該由比丘自己做羯磨，除了不禮拜羯磨、不共語羯磨、不供養羯磨。』
佛陀在王舍城。當時，一些婦女因為受到丈夫和公婆的苦惱，出家做了比丘尼。後來因為和尚尼（和尚尼：比丘尼的導師）、阿阇梨尼（阿阇梨尼：教授比丘尼戒律的導師）以及其他共住的比丘尼的苦惱，又還俗做了白衣。（白衣：在家信徒）一些居士（居士：在家佛教信徒）呵斥她們說：『這些不吉利的壞女人，我們之前是她們的主人，她們中間做了比丘尼，接受我們的尊重，現在我們反而要接受她們的尊重，真是沒有定性。』這件事稟告了佛陀，佛陀說：『如果比丘尼犯了根本戒，就不允許再次出家受具足戒。』
佛陀在王舍城。當時，長老摩訶迦葉（摩訶迦葉：佛陀的十大弟子之一），在上午穿好衣服，拿著缽，從耆阇崛山（耆阇崛山：又名靈鷲山，是佛陀說法之地）出來，進入王舍城乞食。當時，偷蘭難陀比丘尼（偷蘭難陀：一位比丘尼的名字）在大迦葉前面快步走。大迦葉說：『師妹！你或者走快點，或者避開我的路。』她就罵道：『你本來就是外道，有什麼急事不能慢慢走？』大迦葉說：『惡女人！我不是責備你，我責備阿難。（阿難：佛陀的十大弟子之一）』這件事稟告了佛陀，佛陀說：『從今以後，不允許比丘尼在比丘前面走，如果在前面走，犯突吉羅。（突吉羅：一種輕微的罪過）』
佛陀在舍衛國。當時，偷蘭難陀比丘
【English Translation】 English version: 'If one has received the full ordination and become a Bhikkhuni (Bhikkhuni: a fully ordained female monastic), what should the other Bhikkhunis do?' The Buddha said, 'They should perform the 'White Four Karmas' in the presence of the Sangha.' (Karmas: procedures for monastic affairs)
The Buddha was in Rajagriha (Rajagriha: an ancient city in India). At that time, some Bhikkhus (Bhikkhu: a fully ordained male monastic) were performing Karmas for the Bhikkhunis, and the Bhikkhunis were unhappy. This matter was reported to the Buddha, and the Buddha said, 'From now on, the Bhikkhus should not perform Karmas for the Bhikkhunis. The Bhikkhunis should perform Karmas themselves, except for the Karma of full ordination, the Karma of Manatva (Manatva: a type of repentance ritual), and the Karma of expiation.'
The Buddha was in Shravasti (Shravasti: an ancient kingdom in India). At that time, some Bhikkhunis were performing Karmas for the Bhikkhus, and the Bhikkhus were unhappy. This matter was reported to the Buddha, and the Buddha said, 'The Bhikkhunis should not perform Karmas for the Bhikkhus. The Bhikkhus should perform Karmas themselves, except for the Karma of not bowing, the Karma of not speaking together, and the Karma of not offering.'
The Buddha was in Rajagriha. At that time, some women, troubled by their husbands and in-laws, left home to become Bhikkhunis. Later, because of the troubles caused by the Upadhyayini (Upadhyayini: a female preceptor), the Acharyini (Acharyini: a female teacher of monastic rules), and other Bhikkhunis living together, they returned to lay life (lay life: life as a layperson). Some laypeople (laypeople: Buddhist followers who are not monks or nuns) scolded them, saying, 'These unlucky and wicked women, we were their masters before. In the middle, they became Bhikkhunis and received our respect. Now we have to receive their respect, which is inconsistent.' This matter was reported to the Buddha, and the Buddha said, 'If a Bhikkhuni violates a fundamental precept, she will not be allowed to leave home and receive full ordination again.'
The Buddha was in Rajagriha. At that time, the Elder Mahakashyapa (Mahakashyapa: one of the Buddha's ten great disciples), in the forenoon, put on his robes, carried his bowl, and went out from Gijjhakuta Mountain (Gijjhakuta Mountain: also known as Vulture Peak, where the Buddha taught) to Rajagriha to beg for food. At that time, the Bhikkhuni Thullananda (Thullananda: the name of a Bhikkhuni) was walking quickly in front of Mahakashyapa. Mahakashyapa said, 'Sister! Either walk faster or avoid my path.' She then scolded him, saying, 'You were originally a heretic, what is the urgent matter that you cannot walk slowly?' Mahakashyapa said, 'Wicked woman! I am not blaming you, I am blaming Ananda (Ananda: one of the Buddha's ten great disciples).' This matter was reported to the Buddha, and the Buddha said, 'From now on, Bhikkhunis are not allowed to walk in front of Bhikkhus. If they walk in front, they commit a Dukkrata (Dukkata: a minor offense).'
The Buddha was in Shravasti. At that time, the Bhikkhuni Thullananda
尼，中前著衣持缽行乞食。食后以尼師檀著左肩上，入安陀林中大坐一樹下，時有蛇來入女根中。是事白佛，佛言：「從今不聽比丘尼大坐。若大坐，突吉羅。若展一腳坐，不犯。」
佛在舍衛國。爾時優波離問佛言：「世尊不聽比丘尼出比丘見聞疑罪；頗有因緣比丘尼出比丘見聞疑罪，不犯罪耶？」佛言：「無也！除語：『莫近惡知識、惡伴黨。』」
佛在舍衛國。爾時有比丘教一比丘反戒，隨得罪；若教比丘尼、式叉摩尼、沙彌、沙彌尼令反戒，突吉羅。若比丘尼教比丘尼反戒，突吉羅；若比丘尼教式叉摩尼、沙彌、沙彌尼、比丘反戒，突吉羅。若式叉摩尼教式叉摩尼反戒，突吉羅；若教沙彌、沙彌尼、比丘、比丘尼反戒，突吉羅。若沙彌教沙彌反戒，突吉羅；若教沙彌尼、比丘、比丘尼、式叉摩尼反戒，突吉羅。若沙彌尼教沙彌尼反戒，突吉羅；若教比丘、比丘尼、式叉摩尼、沙彌反戒，突吉羅。
若比丘，以種種物誘余比丘，得罪；若誘比丘尼、式叉摩尼、沙彌、沙彌尼，突吉羅。若比丘尼以種種物誘比丘尼，犯罪；若誘式叉摩尼、沙彌、沙彌尼比丘，突吉羅。若式叉摩尼以種種物誘式叉摩尼，突吉羅；若誘沙彌、沙彌尼、比丘、比丘尼，突吉羅。若沙彌以種種物誘沙彌，突吉羅；若誘沙
【現代漢語翻譯】 現代漢語譯本： 一位比丘尼，早上穿好衣服，拿著缽去乞食。吃完飯後，將尼師檀（Ni-shi-tan，坐具）搭在左肩上，進入安陀林（An-tuo-lin，地名）中的一棵大樹下打坐，當時有一條蛇進入了她的女根中。她將此事稟告佛陀，佛陀說：『從今以後不允許比丘尼大坐。如果大坐，犯突吉羅（Du-ji-luo，輕罪）。如果只伸出一隻腳坐，不犯。』
佛陀在舍衛國（She-wei-guo，地名）。當時，優波離（You-po-li，佛陀弟子名）問佛陀說：『世尊不允許比丘尼指出比丘的見聞疑罪；是否在某種情況下，比丘尼指出比丘的見聞疑罪，而不算犯罪呢？』佛陀說：『沒有！除非是勸告說：『不要親近惡知識、惡伴黨。』』
佛陀在舍衛國。當時，有比丘教唆另一位比丘違反戒律，隨之也犯戒；如果教唆比丘尼、式叉摩尼（Shi-cha-mo-ni，學戒女）、沙彌（Sha-mi，小沙彌）、沙彌尼（Sha-mi-ni，小沙彌尼）違反戒律，犯突吉羅。如果比丘尼教唆比丘尼違反戒律，犯突吉羅；如果比丘尼教唆式叉摩尼、沙彌、沙彌尼、比丘違反戒律，犯突吉羅。如果式叉摩尼教唆式叉摩尼違反戒律，犯突吉羅；如果教唆沙彌、沙彌尼、比丘、比丘尼違反戒律，犯突吉羅。如果沙彌教唆沙彌違反戒律，犯突吉羅；如果教唆沙彌尼、比丘、比丘尼、式叉摩尼違反戒律，犯突吉羅。如果沙彌尼教唆沙彌尼違反戒律，犯突吉羅；如果教唆比丘、比丘尼、式叉摩尼、沙彌違反戒律，犯突吉羅。
如果比丘用各種物品引誘其他比丘，會犯罪；如果引誘比丘尼、式叉摩尼、沙彌、沙彌尼，犯突吉羅。如果比丘尼用各種物品引誘比丘尼，會犯罪；如果引誘式叉摩尼、沙彌、沙彌尼、比丘，犯突吉羅。如果式叉摩尼用各種物品引誘式叉摩尼，犯突吉羅；如果引誘沙彌、沙彌尼、比丘、比丘尼，犯突吉羅。如果沙彌用各種物品引誘沙彌，犯突吉羅；如果引誘沙
【English Translation】 English version: A Bhikkhuni (female monastic), in the morning, having dressed, took her bowl and went to beg for food. After eating, she placed her Nisidana (Ni-shi-tan, sitting cloth) on her left shoulder and entered the Andha forest (An-tuo-lin, place name), sitting in meditation under a large tree. At that time, a snake entered her vagina. She reported this matter to the Buddha, and the Buddha said: 'From now on, Bhikkhunis are not allowed to sit in full lotus posture. If they sit in full lotus posture, they commit a Dukkhata (Du-ji-luo, minor offense). If they sit with one leg extended, they do not commit an offense.'
The Buddha was in Shravasti (She-wei-guo, place name). At that time, Upali (You-po-li, name of Buddha's disciple) asked the Buddha: 'The World Honored One does not allow Bhikkhunis to point out the offenses of Bhikkhus based on what they have seen, heard, or suspected; is there any circumstance under which a Bhikkhuni can point out the offenses of a Bhikkhu based on what she has seen, heard, or suspected, without committing an offense?' The Buddha said: 'No! Except for advising: 'Do not associate with evil teachers or evil companions.''
The Buddha was in Shravasti. At that time, if a Bhikkhu instigates another Bhikkhu to violate the precepts, he also commits an offense; if he instigates a Bhikkhuni, a Shikshamana (Shi-cha-mo-ni, female trainee monastic), a Shramanera (Sha-mi, novice monk), or a Shramanerika (Sha-mi-ni, novice nun) to violate the precepts, he commits a Dukkhata. If a Bhikkhuni instigates a Bhikkhuni to violate the precepts, she commits a Dukkhata; if a Bhikkhuni instigates a Shikshamana, a Shramanera, a Shramanerika, or a Bhikkhu to violate the precepts, she commits a Dukkhata. If a Shikshamana instigates a Shikshamana to violate the precepts, she commits a Dukkhata; if she instigates a Shramanera, a Shramanerika, a Bhikkhu, or a Bhikkhuni to violate the precepts, she commits a Dukkhata. If a Shramanera instigates a Shramanera to violate the precepts, he commits a Dukkhata; if he instigates a Shramanerika, a Bhikkhu, a Bhikkhuni, or a Shikshamana to violate the precepts, he commits a Dukkhata. If a Shramanerika instigates a Shramanerika to violate the precepts, she commits a Dukkhata; if she instigates a Bhikkhu, a Bhikkhuni, a Shikshamana, or a Shramanera to violate the precepts, she commits a Dukkhata.
If a Bhikkhu uses various objects to entice another Bhikkhu, he commits an offense; if he entices a Bhikkhuni, a Shikshamana, a Shramanera, or a Shramanerika, he commits a Dukkhata. If a Bhikkhuni uses various objects to entice a Bhikkhuni, she commits an offense; if she entices a Shikshamana, a Shramanera, a Shramanerika, or a Bhikkhu, she commits a Dukkhata. If a Shikshamana uses various objects to entice a Shikshamana, she commits a Dukkhata; if she entices a Shramanera, a Shramanerika, a Bhikkhu, or a Bhikkhuni, she commits a Dukkhata. If a Shramanera uses various objects to entice a Shramanera, he commits a Dukkhata; if he entices a Sha
彌尼比丘、比丘尼、式叉摩尼，突吉羅。若沙彌尼以種種物誘沙彌尼，突吉羅；若誘比丘、比丘尼、式叉摩尼、沙彌，突吉羅。
若比丘向余比丘暗嗌，突吉羅；若向比丘尼、式叉摩尼、沙彌、沙彌尼暗嗌，突吉羅。若比丘尼向比丘尼喑嗌，突吉羅；若向式叉摩尼、沙彌、沙彌尼喑嗌，突吉羅；若比丘尼向比丘喑嗌，波逸提。若式叉摩尼向式叉摩尼喑嗌，突吉羅；若向比丘、比丘尼、沙彌、沙彌尼喑嗌，突吉羅。若沙彌向沙彌喑嗌，突吉羅；若向比丘、比丘尼、式叉摩尼、沙彌尼喑嗌，突吉羅。若沙彌尼向沙彌尼喑嗌，突吉羅；若向比丘、比丘尼、式叉摩尼、沙彌喑嗌，突吉羅。
若比丘，輕比丘，突吉羅。若比丘，輕比丘尼、式叉摩尼、沙彌、沙彌尼，突吉羅。若比丘尼，輕比丘尼，突吉羅。若比丘尼，輕式叉摩尼、沙彌、沙彌尼，突吉羅。若式叉摩尼，輕式叉摩尼，突吉羅；若輕沙彌、沙彌尼、比丘、比丘尼，突吉羅。若沙彌，輕沙彌，突吉羅；若輕沙彌尼、比丘、比丘尼、式叉摩尼，皆突吉羅。若沙彌尼，輕沙彌尼，突吉羅；若輕比丘、比丘尼、式叉摩尼、沙彌，皆突吉羅。
若比丘，惡語向余比丘，犯罪；若惡語向比丘尼、式叉摩尼、沙彌、沙彌尼，突吉羅。若比丘尼，惡語向比丘尼，犯
【現代漢語翻譯】 現代漢語譯本： 彌尼比丘（未受具足戒的比丘）、比丘尼（受過具足戒的比丘尼）、式叉摩尼（正學女），犯突吉羅（一種輕罪）。如果沙彌尼（小比丘尼）用各種物品引誘沙彌尼，犯突吉羅；如果引誘比丘、比丘尼、式叉摩尼、沙彌（小比丘），犯突吉羅。 如果比丘向其他比丘私下使眼色，犯突吉羅；如果向比丘尼、式叉摩尼、沙彌、沙彌尼私下使眼色，犯突吉羅。如果比丘尼向比丘尼私下使眼色，犯突吉羅；如果向式叉摩尼、沙彌、沙彌尼私下使眼色，犯突吉羅；如果比丘尼向比丘私下使眼色，犯波逸提（一種較重的罪）。如果式叉摩尼向式叉摩尼私下使眼色，犯突吉羅；如果向比丘、比丘尼、沙彌、沙彌尼私下使眼色，犯突吉羅。如果沙彌向沙彌私下使眼色，犯突吉羅；如果向比丘、比丘尼、式叉摩尼、沙彌尼私下使眼色，犯突吉羅。如果沙彌尼向沙彌尼私下使眼色，犯突吉羅；如果向比丘、比丘尼、式叉摩尼、沙彌私下使眼色，犯突吉羅。 如果比丘輕視比丘，犯突吉羅。如果比丘輕視比丘尼、式叉摩尼、沙彌、沙彌尼，犯突吉羅。如果比丘尼輕視比丘尼，犯突吉羅。如果比丘尼輕視式叉摩尼、沙彌、沙彌尼，犯突吉羅。如果式叉摩尼輕視式叉摩尼，犯突吉羅；如果輕視沙彌、沙彌尼、比丘、比丘尼，犯突吉羅。如果沙彌輕視沙彌，犯突吉羅；如果輕視沙彌尼、比丘、比丘尼、式叉摩尼，都犯突吉羅。如果沙彌尼輕視沙彌尼，犯突吉羅；如果輕視比丘、比丘尼、式叉摩尼、沙彌，都犯突吉羅。 如果比丘用惡語辱罵其他比丘，犯罪；如果用惡語辱罵比丘尼、式叉摩尼、沙彌、沙彌尼，犯突吉羅。如果比丘尼用惡語辱罵比丘尼，犯……
【English Translation】 English version: A Mimin Bhikkhu (a monk who has not received full ordination), Bhikkhuni (a fully ordained nun), or Sikkhamana (a female novice undergoing training), commits a Dukkhata (a minor offense). If a Samaneri (a female novice) entices another Samaneri with various objects, she commits a Dukkhata; if she entices a Bhikkhu, Bhikkhuni, Sikkhamana, or Samanera (a male novice), she commits a Dukkhata. If a Bhikkhu makes a secret sign to another Bhikkhu, he commits a Dukkhata; if he makes a secret sign to a Bhikkhuni, Sikkhamana, Samanera, or Samaneri, he commits a Dukkhata. If a Bhikkhuni makes a secret sign to another Bhikkhuni, she commits a Dukkhata; if she makes a secret sign to a Sikkhamana, Samanera, or Samaneri, she commits a Dukkhata; if a Bhikkhuni makes a secret sign to a Bhikkhu, she commits a Pacittiya (a more serious offense). If a Sikkhamana makes a secret sign to another Sikkhamana, she commits a Dukkhata; if she makes a secret sign to a Bhikkhu, Bhikkhuni, Samanera, or Samaneri, she commits a Dukkhata. If a Samanera makes a secret sign to another Samanera, he commits a Dukkhata; if he makes a secret sign to a Bhikkhu, Bhikkhuni, Sikkhamana, or Samaneri, he commits a Dukkhata. If a Samaneri makes a secret sign to another Samaneri, she commits a Dukkhata; if she makes a secret sign to a Bhikkhu, Bhikkhuni, Sikkhamana, or Samanera, she commits a Dukkhata. If a Bhikkhu disparages another Bhikkhu, he commits a Dukkhata. If a Bhikkhu disparages a Bhikkhuni, Sikkhamana, Samanera, or Samaneri, he commits a Dukkhata. If a Bhikkhuni disparages another Bhikkhuni, she commits a Dukkhata. If a Bhikkhuni disparages a Sikkhamana, Samanera, or Samaneri, she commits a Dukkhata. If a Sikkhamana disparages another Sikkhamana, she commits a Dukkhata; if she disparages a Samanera, Samaneri, Bhikkhu, or Bhikkhuni, she commits a Dukkhata. If a Samanera disparages another Samanera, he commits a Dukkhata; if he disparages a Samaneri, Bhikkhu, Bhikkhuni, or Sikkhamana, he commits a Dukkhata. If a Samaneri disparages another Samaneri, she commits a Dukkhata; if she disparages a Bhikkhu, Bhikkhuni, Sikkhamana, or Samanera, she commits a Dukkhata. If a Bhikkhu uses abusive language towards another Bhikkhu, he commits an offense; if he uses abusive language towards a Bhikkhuni, Sikkhamana, Samanera, or Samaneri, he commits a Dukkhata. If a Bhikkhuni uses abusive language towards another Bhikkhuni, she commits...
罪；若惡語向式叉摩尼、沙彌、沙彌尼、比丘，突吉羅。若式叉摩尼，惡語向式叉摩尼，突吉羅；若向沙彌、沙彌尼、比丘、比丘尼，皆突吉羅。若沙彌，惡語向沙彌，突吉羅；若向沙彌尼、比丘、比丘尼、式叉摩尼惡語，突吉羅。若沙彌尼，向沙彌尼，突吉羅；若向比丘、比丘尼、式叉摩尼、沙彌，突吉羅。
佛在舍衛國。爾時諸比丘尼到祇洹聽法，諸比丘敷敷具竟，多有殘在。諸比丘尼求敷具故苦惱，語比丘言：「大德已敷敷具，餘者借我等坐。」諸比丘言：「佛未聽我等敷敷具竟，殘與比丘尼。」諸比丘不知云何？是事白佛，佛言：「從今聽諸比丘敷敷具竟，殘與比丘尼坐。」
佛在王舍城。爾時長老大迦葉，中前著衣持缽，從耆阇崛山入王舍城乞食。偷蘭難陀比丘尼隨後來至，以肘隱大迦葉背。大迦葉言：「惡女！我不責汝，我責阿難。」是時白佛，佛言：「從今不聽比丘尼隱比丘背。若隱者，突吉羅。」
佛在舍衛國。爾時助提婆達多比丘尼，著雜彩裲襠，諸居士呵責言：「諸比丘尼自言：『善好有德。』著雜彩服，如王夫人、大臣婦。」是事白佛，佛言：「從今比丘尼不應著雜彩服。若著，突吉羅。」
佛在王舍城。爾時諸比丘尼，以雜色繩、豬腸帶、雜彩綖系身。是事白佛，
【現代漢語翻譯】 現代漢語譯本 如果用惡語對比丘尼見習生（式叉摩尼，Siksamana，準備成為比丘尼的女性）、沙彌（Sramanera，男性的見習僧侶）、沙彌尼（Sramanerika，女性的見習僧侶）、比丘（Bhikkhu，受過具足戒的男性僧侶）說話，犯突吉羅（Dukkata，輕罪）。如果比丘尼見習生用惡語對比丘尼見習生說話，犯突吉羅；如果對比丘、沙彌尼、比丘、比丘尼說話，都犯突吉羅。如果沙彌用惡語對沙彌說話，犯突吉羅；如果對沙彌尼、比丘、比丘尼、比丘尼見習生用惡語，犯突吉羅。如果沙彌尼對沙彌尼說話，犯突吉羅；如果對比丘、比丘尼、比丘尼見習生、沙彌說話，犯突吉羅。
佛陀在舍衛國（Sravasti）。當時，眾比丘尼到祇洹（Jetavana）聽法，眾比丘鋪設坐具后，剩下很多。眾比丘尼因為需要坐具而苦惱，對比丘說：『大德已經鋪設了坐具，剩下的借給我們坐吧。』眾比丘說：『佛陀沒有允許我們鋪設坐具后，剩下的給比丘尼。』眾比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『從今以後允許眾比丘鋪設坐具后，剩下的給比丘尼坐。』
佛陀在王舍城（Rajagrha）。當時，長老摩訶迦葉（Mahakasyapa），上午穿好衣服，拿著缽，從耆阇崛山（Grdhrakuta）進入王舍城乞食。偷蘭難陀比丘尼（Thullananda）隨後趕來，用肘部推摩訶迦葉的背。摩訶迦葉說：『惡女！我不責備你，我責備阿難（Ananda）。』當時，這件事稟告佛陀，佛陀說：『從今以後不允許比丘尼推比丘的背。如果推，犯突吉羅。』
佛陀在舍衛國。當時，助提婆達多比丘尼（Devadatta）穿著雜色的兩襠（貼身內衣），眾居士呵責說：『這些比丘尼自己說：『善良美好有德行。』穿著雜色的衣服，像王夫人、大臣的妻子一樣。』這件事稟告佛陀，佛陀說：『從今以後比丘尼不應該穿雜色的衣服。如果穿，犯突吉羅。』
佛陀在王舍城。當時，眾比丘尼用雜色的繩子、豬腸帶、雜色的絲線系身。這件事稟告佛陀。
【English Translation】 English version If one uses harsh language towards a Siksamana (a female trainee preparing to become a Bhikkhuni), a Sramanera (a male novice monk), a Sramanerika (a female novice monk), or a Bhikkhu (a fully ordained male monk), it is a Dukkata (minor offense). If a Siksamana uses harsh language towards another Siksamana, it is a Dukkata; if towards a Sramanera, Sramanerika, Bhikkhu, or Bhikkhuni (fully ordained female monk), all are Dukkatas. If a Sramanera uses harsh language towards another Sramanera, it is a Dukkata; if towards a Sramanerika, Bhikkhu, Bhikkhuni, or Siksamana, it is a Dukkata. If a Sramanerika speaks harshly to another Sramanerika, it is a Dukkata; if to a Bhikkhu, Bhikkhuni, Siksamana, or Sramanera, it is a Dukkata.
The Buddha was in Sravasti. At that time, the Bhikkhunis went to Jetavana to listen to the Dharma. After the Bhikkhus had spread out their sitting cloths, there were many left over. The Bhikkhunis, needing sitting cloths, were distressed and said to the Bhikkhus: 'Venerable ones, you have already spread out your sitting cloths, please lend us the remaining ones to sit on.' The Bhikkhus said: 'The Buddha has not allowed us to give the remaining cloths to the Bhikkhunis after we have spread them out.' The Bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'From now on, I allow the Bhikkhus to give the remaining cloths to the Bhikkhunis to sit on after they have spread them out.'
The Buddha was in Rajagrha. At that time, the elder Mahakasyapa, in the forenoon, put on his robes, held his bowl, and entered Rajagrha from Grdhrakuta Mountain to beg for food. The Bhikkhuni Thullananda followed behind and nudged Mahakasyapa's back with her elbow. Mahakasyapa said: 'Wicked woman! I do not blame you, I blame Ananda.' At that time, this matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis are not allowed to nudge the backs of Bhikkhus. If they do, it is a Dukkata.'
The Buddha was in Sravasti. At that time, a Bhikkhuni who was an associate of Devadatta was wearing a mixed-color liangdang (undergarment). The laypeople criticized her, saying: 'These Bhikkhunis say of themselves: 'We are good and virtuous.' Yet they wear mixed-color clothing, like the wives of kings and ministers.' This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis should not wear mixed-color clothing. If they do, it is a Dukkata.'
The Buddha was in Rajagrha. At that time, the Bhikkhunis were tying their bodies with mixed-color ropes, pig intestine belts, and mixed-color threads. This matter was reported to the Buddha.
佛言：「從今不聽比丘尼以雜色繩、豬腸帶、雜彩綖系身。若系者，突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，著細褶衣、著毦衣、著生起衣、著細疏衣。是事白佛，佛言：「從今不聽比丘尼著四種衣。若著，突吉羅。」
佛在舍衛國。爾時偷蘭難陀比丘尼故顰呻，諸比丘尼問言：「汝作何等」？答言：「受觸樂。」是事白佛，佛言：「比丘尼不應顰呻。若故顰呻，突吉羅。」
佛在舍衛國。有異比丘乞食，一時乞兩分：先乞者自食，后乞者還房與比丘尼。此比丘乞二分食，時天雨故，比丘尼不來，無人食此分，棄著僧坊內，眾鳥來集作大音聲。佛食后將阿難往至其所，佛見已知而故問阿難：「此中何以眾鳥來集作大音聲？」阿難白佛言：「世尊！有異比丘乞二分食：前乞者自食，後分與比丘尼。乞兩分食，時天雨故，比丘尼不來，無人食此分，棄著僧坊中。以是因緣故，眾鳥大集作大音聲。」佛知故問阿難：「諸比丘與非親里比丘尼食耶？」阿難答言：「世尊！與。」佛以是因緣集比丘僧，集僧已種種因緣呵責諸比丘：「云何名比丘，與非親里比丘尼食。」佛告諸比丘：「從今比丘不應與非親里比丘尼食。與者，突吉羅。」
佛在舍衛國。時世饑儉乞食難得，諸比丘節日得食，多
【現代漢語翻譯】 現代漢語譯本：佛說：『從今以後，不允許比丘尼用雜色的繩子、豬腸帶、雜色的絲線系身。如果繫了，犯突吉羅罪。』
佛在王舍城。當時，有幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的比丘尼，穿著細褶的衣服、用鳥羽裝飾的衣服、新做的衣服、細疏的衣服。這件事稟告了佛陀，佛說：『從今以後，不允許比丘尼穿這四種衣服。如果穿了，犯突吉羅罪。』
佛在舍衛國。當時，偷蘭難陀（Thullananda，一位比丘尼的名字）比丘尼故意發出呻吟聲，其他比丘尼問她說：『你做什麼呢？』她回答說：『感受觸樂。』這件事稟告了佛陀，佛說：『比丘尼不應該發出呻吟聲。如果故意發出呻吟聲，犯突吉羅罪。』
佛在舍衛國。有一位比丘乞食，一次乞了兩份：先乞到的自己吃，后乞到的帶回僧房給比丘尼。這位比丘乞了兩份食物，當時因為下雨，比丘尼沒有來，沒有人吃這份食物，就丟棄在僧坊內，眾鳥聚集起來發出很大的聲音。佛陀飯後帶著阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）前往那個地方，佛陀看見了，明知故問阿難：『這裡為什麼眾鳥聚集起來發出很大的聲音？』阿難稟告佛陀說：『世尊！有一位比丘乞了兩份食物：先乞到的自己吃，后一份給比丘尼。因為乞了兩份食物，當時因為下雨，比丘尼沒有來，沒有人吃這份食物，就丟棄在僧坊中。因為這個緣故，眾鳥聚集起來發出很大的聲音。』佛陀明知故問阿難：『比丘們給非親屬的比丘尼食物嗎？』阿難回答說：『世尊！給。』佛陀因為這個緣故召集比丘僧眾，召集僧眾後用種種因緣呵責比丘們：『怎麼能叫比丘，給非親屬的比丘尼食物。』佛陀告訴比丘們：『從今以後比丘不應該給非親屬的比丘尼食物。如果給了，犯突吉羅罪。』
佛在舍衛國。當時世道饑荒，乞食很難得到，比丘們在節日裡得到食物，很多。
【English Translation】 English version: The Buddha said, 'From now on, bhikkhunis (female monastic) are not allowed to tie their bodies with ropes of mixed colors, pig intestine belts, or variegated silk threads. If they do, they commit a dukkhata (a type of offense).'
The Buddha was in Rajagriha (present-day Rajgir, India). At that time, bhikkhunis who were helping Devadatta (Buddha's cousin who later became his rival) were wearing finely pleated robes, robes adorned with feathers, newly made robes, and finely woven robes. This matter was reported to the Buddha, and he said, 'From now on, bhikkhunis are not allowed to wear these four types of robes. If they do, they commit a dukkhata.'
The Buddha was in Shravasti (an ancient city in India). At that time, the bhikkhuni Thullananda (name of a bhikkhuni) was deliberately groaning. The other bhikkhunis asked her, 'What are you doing?' She replied, 'Experiencing the pleasure of touch.' This matter was reported to the Buddha, and he said, 'Bhikkhunis should not groan. If they deliberately groan, they commit a dukkhata.'
The Buddha was in Shravasti. There was a certain bhikkhu (male monastic) who was begging for alms and obtained two portions at once: he ate the first portion himself, and the second portion he took back to the monastery for a bhikkhuni. This bhikkhu begged for two portions of food, but because it was raining, the bhikkhuni did not come, and no one ate this portion, so it was discarded in the monastery grounds. Many birds gathered and made a great noise. After his meal, the Buddha took Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) to that place. The Buddha saw it and, knowing the reason, deliberately asked Ananda, 'Why are so many birds gathered here making a great noise?' Ananda reported to the Buddha, 'Venerable Sir! A certain bhikkhu begged for two portions of food: he ate the first portion himself, and the second portion was for a bhikkhuni. Because he begged for two portions of food, and it was raining, the bhikkhuni did not come, and no one ate this portion, so it was discarded in the monastery. For this reason, many birds have gathered and are making a great noise.' Knowing the reason, the Buddha asked Ananda, 'Do the bhikkhus give food to bhikkhunis who are not relatives?' Ananda replied, 'Venerable Sir! They do.' Because of this reason, the Buddha assembled the community of bhikkhus, and after assembling the community, he rebuked the bhikkhus with various reasons, 'How can you be called bhikkhus, giving food to bhikkhunis who are not relatives?' The Buddha told the bhikkhus, 'From now on, bhikkhus should not give food to bhikkhunis who are not relatives. If they do, they commit a dukkhata.'
The Buddha was in Shravasti. At that time, the world was experiencing famine, and it was difficult to obtain alms. The bhikkhus obtained food on festival days, and there was plenty.
有餘殘。諸比丘尼求食不得生苦惱，語諸比丘言：「汝等與我殘食。」諸比丘言：「佛未聽我等與諸比丘尼殘食。」是事白佛，佛言：「如是饑儉時，聽與比丘尼殘食。」饑儉世過至豐樂時，諸比丘如飢餓時與比丘尼殘食，諸比丘尼不受，作是言：「汝等殘宿，於我亦殘宿。汝等不凈，於我亦不凈。」諸比丘不知云何？是事白佛，佛言：「從今比丘殘宿、比丘尼凈，比丘尼殘宿、比丘凈。」
佛在舍衛國。諸比丘問比丘尼遮道法，諸比丘尼羞不喜。是事白佛，佛言：「從今不聽比丘問比丘尼遮道法，比丘尼應問比丘尼遮道法。」
佛在舍衛國。爾時諸比丘尼，問比丘遮道法，比丘羞不喜。是事白佛，佛言：「從今不聽比丘尼問比丘遮道法，比丘應問比丘遮道法。」
佛在舍衛國。爾時諸比丘尼，與不能正語式叉摩尼受具戒。是式叉摩尼白佛言：「度我。」語不正故，便言：「涂我。」諸年少比丘尼笑之，是式叉摩尼羞故起去。以是事故，遂不復受具戒。是事白佛，佛言：「從今有語不正式叉摩尼，余比丘尼應代乞。代乞法者，一心和合比丘尼僧，代乞比丘尼應從坐起，偏袒右肩、胡跪合掌，作是言：『大德僧聽！是某甲式叉摩尼語不正，從僧乞受具戒，和上尼某甲。僧當濟度與某甲式叉摩尼受具足
【現代漢語翻譯】 現代漢語譯本：
有剩餘的食物。一些比丘尼（Bhikshuni，女性出家人）因為乞食不到而感到痛苦，她們對比丘（Bhikshu，男性出家人）說：『請你們給我們一些剩餘的食物。』比丘們說：『佛陀沒有允許我們給比丘尼們剩餘的食物。』這件事稟告了佛陀，佛陀說：『在饑荒的時期，允許給比丘尼們剩餘的食物。』饑荒的時期過去，到了豐收的時期，比丘們像饑荒時一樣給比丘尼們剩餘的食物，比丘尼們不接受，說：『你們的食物是剩餘的，對我們來說也是剩餘的。你們是不清凈的，對我們來說也是不清凈的。』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，比丘的食物是剩餘的，比丘尼的食物是清凈的；比丘尼的食物是剩餘的，比丘的食物是清凈的。』
佛陀在舍衛國（Śrāvastī，古印度城市名）。一些比丘問比丘尼關於遮道法（指障礙修行的法），比丘尼們感到羞愧不高興。這件事稟告了佛陀，佛陀說：『從今以後不允許比丘問比丘尼關於遮道法，比丘尼應該問比丘尼關於遮道法。』
佛陀在舍衛國。當時，一些比丘尼問比丘關於遮道法，比丘感到羞愧不高興。這件事稟告了佛陀，佛陀說：『從今以後不允許比丘尼問比丘關於遮道法，比丘應該問比丘關於遮道法。』
佛陀在舍衛國。當時，一些比丘尼給不能正確說話的式叉摩尼（Śikṣamāṇā，預備階段的比丘尼）授予具足戒（Upasampadā，正式成為比丘尼的儀式）。這位式叉摩尼稟告佛陀說：『度我。』因為說話不正確，本應說『度我』，卻說成了『涂我』。一些年輕的比丘尼嘲笑她，這位式叉摩尼因為羞愧而離開。因為這件事，她最終沒有再接受具足戒。這件事稟告了佛陀，佛陀說：『從今以後，如果式叉摩尼說話不正確，其他的比丘尼應該代替她乞請。代替乞請的方法是，一心和合的比丘尼僧團，代替乞請的比丘尼應該從座位上站起來，袒露右肩、胡跪合掌，這樣說：『大德僧（Bhikkhu Sangha，比丘僧團）聽！這位某甲式叉摩尼說話不正確，從僧團乞請授予具足戒，和上尼（Upadhyayani，戒師）是某甲。僧團應當救濟，給某甲式叉摩尼授予具足戒。』
【English Translation】 English version:
There were leftovers. Some Bhikshunis (female monastics) suffered because they could not beg for food, and they said to the Bhikshus (male monastics): 'Please give us some leftover food.' The Bhikshus said: 'The Buddha has not allowed us to give leftover food to the Bhikshunis.' This matter was reported to the Buddha, and the Buddha said: 'During times of famine, it is allowed to give leftover food to the Bhikshunis.' After the famine passed and times of plenty arrived, the Bhikshus gave leftover food to the Bhikshunis as they had during the famine. The Bhikshunis did not accept it, saying: 'Your food is leftover, and it is also leftover for us. You are impure, and you are also impure for us.' The Bhikshus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'From now on, the Bhikshu's food is leftover, and the Bhikshuni's food is pure; the Bhikshuni's food is leftover, and the Bhikshu's food is pure.'
The Buddha was in Śrāvastī (an ancient Indian city). Some Bhikshus asked the Bhikshunis about the obstructing dharmas (dharmas that hinder practice), and the Bhikshunis were ashamed and unhappy. This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikshus are not allowed to ask Bhikshunis about the obstructing dharmas; Bhikshunis should ask Bhikshunis about the obstructing dharmas.'
The Buddha was in Śrāvastī. At that time, some Bhikshunis asked Bhikshus about the obstructing dharmas, and the Bhikshus were ashamed and unhappy. This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikshunis are not allowed to ask Bhikshus about the obstructing dharmas; Bhikshus should ask Bhikshus about the obstructing dharmas.'
The Buddha was in Śrāvastī. At that time, some Bhikshunis gave the Upasampadā (full ordination ceremony) to a Śikṣamāṇā (a female monastic in probationary training) who could not speak correctly. This Śikṣamāṇā reported to the Buddha, saying: 'Deliver me.' Because she did not speak correctly, she said 'Smear me' instead of 'Deliver me'. Some young Bhikshunis laughed at her, and this Śikṣamāṇā left out of shame. Because of this, she ultimately did not receive the full ordination. This matter was reported to the Buddha, and the Buddha said: 'From now on, if a Śikṣamāṇā does not speak correctly, the other Bhikshunis should beg on her behalf. The method of begging on her behalf is that the Bhikshuni Sangha (community of Bhikshunis) should be of one mind and in harmony, and the Bhikshuni who is begging on her behalf should rise from her seat, expose her right shoulder, kneel on one knee, and join her palms, saying: 'Listen, Venerable Sangha (Bhikkhu Sangha, community of Bhikshus)! This Śikṣamāṇā named so-and-so does not speak correctly, and she begs the Sangha to grant her the Upasampadā, with Upadhyayani (preceptress) so-and-so. The Sangha should help and grant the Upasampadā to this Śikṣamāṇā named so-and-so.'
戒，憐愍故！』第二亦應言：『大德僧聽！是某甲式叉摩尼語不正，從僧乞受具足戒，和上尼某甲。僧當濟度與某甲式叉摩尼受具足戒，和上尼某甲，憐愍故！』第三亦應言：『大德僧聽！是某甲式叉摩尼語不正，從僧乞受具足戒，和上尼某甲。僧當濟度與某甲式叉摩尼受具足戒，憐愍故！』」
佛在王舍城。爾時長老摩訶迦葉，雨時中前著衣持缽，入王舍城乞食。偷蘭難陀比丘尼，隨後來至嗅大迦葉。大迦葉言：「妹！若在前行，莫嗅我。」比丘尼言：「大德先去。」復嗅不已。大迦葉言：「惡女！我不責汝，我責阿難。」是事白佛，佛言：「從今不聽比丘尼嗅比丘。若嗅，突吉羅。」
佛在舍衛國。爾時城中有一估客婦，夫行不在，與他男子私通，腹漸漸大。是婦怖畏夫故，即自墮胎，作是念：「無同心人持死兒去者。」愁守是兒。有一比丘尼常出入是家，中前著衣持缽到是家，見婦愁憂，問言：「何故？」答言：「我夫不在，與他私通有娠。畏夫瞋故，即自墮胎，無同心人與我棄者。汝能與我持去不？」答言：「我能。若我持去，誰有知者？」即以死兒著一瓫中，一瓫蓋上持去棄屏處。時有年少戲笑人，見比丘尼棄瓫，共相謂言：「是所棄瓫中有何物？」即便往看。見死小兒，作是言：「諸沙門釋
【現代漢語翻譯】 現代漢語譯本：『戒，因為憐憫的緣故！』第二次也應該說：『大德僧眾請聽！這位某甲（姓名）式叉摩尼（學戒女）言語表達不清，從僧眾乞求受具足戒，和尚尼是某甲（姓名）。僧眾應當慈悲救助，為這位某甲（姓名）式叉摩尼授具足戒，和尚尼是某甲（姓名），因為憐憫的緣故！』第三次也應該說：『大德僧眾請聽！這位某甲（姓名）式叉摩尼（學戒女）言語表達不清，從僧眾乞求受具足戒，和尚尼是某甲（姓名）。僧眾應當慈悲救助，為這位某甲（姓名）式叉摩尼授具足戒，因為憐憫的緣故！』
佛陀住在王舍城（Rajagrha）。當時，長老摩訶迦葉（Mahakasyapa），在雨季的中午前穿好衣服，拿著缽，進入王舍城乞食。偷蘭難陀（Thullananda）比丘尼，跟隨在他後面，嗅大迦葉（Mahakasyapa）。大迦葉（Mahakasyapa）說：『師妹！如果要在前面走，就不要嗅我。』比丘尼說：『大德先走。』又繼續嗅個不停。大迦葉（Mahakasyapa）說：『惡女！我不責備你，我責備阿難（Ananda）。』這件事稟告了佛陀，佛陀說：『從今以後不允許比丘尼嗅比丘。如果嗅了，犯突吉羅（Dukkata，一種輕罪）。』
佛陀住在舍衛國（Sravasti）。當時，城中有一位商人的妻子，丈夫外出不在家，與別的男子私通，肚子漸漸大了。這位婦人害怕丈夫，就自己墮胎，心想：『沒有同心的人幫我把死嬰拿走。』憂愁地守著這個死嬰。有一位比丘尼經常出入這家，中午前穿好衣服，拿著缽來到這家，看見婦人愁眉不展，問道：『為什麼這樣？』婦人回答說：『我丈夫不在家，我與別的男子私通懷了孕。害怕丈夫生氣，就自己墮胎了，沒有同心的人幫我丟棄這個死嬰。你能幫我拿去嗎？』比丘尼回答說：『我能。如果我拿去，誰會知道呢？』於是把死嬰放在一個瓦罐里，用另一個瓦罐蓋上，拿去丟在偏僻的地方。當時有幾個年輕人嬉笑打鬧，看見比丘尼丟棄瓦罐，互相說道：『這個丟棄的瓦罐里有什麼東西？』就前去觀看。看見死嬰，說道：『這些沙門釋（Sakya，釋迦）
【English Translation】 English version: 『Precept, out of compassion!』 The second time, one should also say: 『Venerable Sangha, please listen! This Shikshamana (female trainee) named so-and-so, whose speech is unclear, requests the Sangha to receive the full ordination, with Upadhyayini (preceptor nun) so-and-so. May the Sangha have compassion and grant the full ordination to this Shikshamana (female trainee) named so-and-so, with Upadhyayini (preceptor nun) so-and-so, out of compassion!』 The third time, one should also say: 『Venerable Sangha, please listen! This Shikshamana (female trainee) named so-and-so, whose speech is unclear, requests the Sangha to receive the full ordination, with Upadhyayini (preceptor nun) so-and-so. May the Sangha have compassion and grant the full ordination to this Shikshamana (female trainee) named so-and-so, out of compassion!』
The Buddha was in Rajagrha (王舍城). At that time, the elder Mahakasyapa (摩訶迦葉), before noon during the rainy season, put on his robes and carried his bowl, entering Rajagrha (王舍城) to beg for food. The Bhikkhuni Thullananda (偷蘭難陀) followed behind him and smelled Mahakasyapa (摩訶迦葉). Mahakasyapa (摩訶迦葉) said: 『Sister! If you are going to walk in front, do not smell me.』 The Bhikkhuni said: 『Venerable, go ahead.』 She continued to smell him. Mahakasyapa (摩訶迦葉) said: 『Wicked woman! I do not blame you, I blame Ananda (阿難).』 This matter was reported to the Buddha, and the Buddha said: 『From now on, Bhikkhunis are not allowed to smell Bhikkhus. If they do, it is a Dukkata (突吉羅, a minor offense).』
The Buddha was in Sravasti (舍衛國). At that time, in the city, there was a merchant's wife whose husband was away. She had an affair with another man, and her belly grew larger. Fearing her husband, the woman aborted the child herself, thinking: 『There is no one who shares my feelings to take away this dead child.』 She sorrowfully guarded the child. A Bhikkhuni often went in and out of this house. Before noon, she put on her robes and carried her bowl to the house. Seeing the woman looking worried, she asked: 『Why are you so troubled?』 The woman replied: 『My husband is not at home, and I became pregnant through an affair with another man. Fearing my husband's anger, I aborted the child myself, and there is no one who shares my feelings to help me discard it. Can you take it away for me?』 The Bhikkhuni replied: 『I can. If I take it away, who will know?』 She then put the dead child in a pot, covered it with another pot, and took it to discard in a secluded place. At that time, some young people were playing and laughing, and seeing the Bhikkhuni discarding the pot, they said to each other: 『What is in that discarded pot?』 They went to look and saw the dead child, saying: 『These Shramanas (沙門) of the Sakya (釋迦)
子作淫慾，令比丘尼生兒殺棄。」一人語二人，二人語三人，如是展轉惡名流佈，滿舍衛城。有諸比丘少欲知足行頭陀，聞是事心不喜，是事白佛，佛言：「從今比丘尼，不應為他棄死胎。若棄，犯罪。」
佛在舍衛國。爾時崛多生男兒，作是念：「佛結戒，不聽觸男子。我生男兒，不知云何？」是事白佛，佛言：「從今聽母自觸小兒，乃至未能離母，余比丘尼不應觸。若觸者犯罪。若能離母，母觸者突吉羅。」
佛在舍衛國。爾時崛多生男兒，作是念：「佛結戒，乃至一夜不應共男子宿。我生此兒，今當云何？」是事白佛，佛言：「從今聽乃至未能離乳得共宿，若能離乳共宿者，母得突吉羅。余比丘尼共宿，波逸提。」
佛在舍衛國。爾時崛多生男兒，作是念：「佛說比丘尼不得獨房宿乃至一夜，須一比丘尼共房宿。我今云何？」是事白佛，佛以是事集僧，語諸比丘尼：「汝等與崛多比丘尼作獨房羯磨，若更有如是比丘尼者，亦應與作獨房羯磨。獨房羯磨法者，一心和合僧，崛多比丘尼從坐起，脫革屣、偏袒右肩、右膝著地，作是言：『大德比丘尼僧憶念！我崛多生男兒，從僧乞獨房羯磨。僧與我作獨房羯磨，憐愍故！』第二、第三亦如是乞。是中一比丘尼應僧中唱言：『大德僧聽！是崛多生男
【現代漢語翻譯】 現代漢語譯本：有人捏造事實，說：『崛多（Khujja Sobhika）行淫慾之事，導致比丘尼生下孩子后又將其殺害拋棄。』 這種謠言一人傳給兩人，兩人傳給三人，如此輾轉傳播，惡名傳遍整個舍衛城（Savatthi）。一些少欲知足、奉行頭陀行的比丘聽到此事後心中不悅，便將此事稟告佛陀。佛陀說：『從今以後，比丘尼不應該丟棄死胎或墮胎。如果丟棄或墮胎，就犯戒。』
佛陀在舍衛國（Savatthi）。當時，崛多（Khujja Sobhika）生了一個男孩，她心想：『佛陀制定戒律，不允許觸控男子。我生了一個男孩，這該怎麼辦呢？』 她將此事稟告佛陀。佛陀說：『從今以後，允許母親自己觸控小兒，直到孩子能夠離開母親。其他比丘尼不應該觸控。如果觸控，就犯戒。如果孩子能夠離開母親，母親觸控則犯突吉羅（Dukkata）。』
佛陀在舍衛國（Savatthi）。當時，崛多（Khujja Sobhika）生了一個男孩，她心想：『佛陀制定戒律，甚至一夜都不能與男子同宿。我生了這個孩子，現在該怎麼辦呢？』 她將此事稟告佛陀。佛陀說：『從今以後，允許（母親和孩子）同宿，直到孩子斷奶。如果孩子斷奶后還同宿，母親犯突吉羅（Dukkata）。其他比丘尼與男子同宿，犯波逸提（Pacittiya）。』
佛陀在舍衛國（Savatthi）。當時，崛多（Khujja Sobhika）心想：『佛陀說比丘尼不得獨自在房間里過夜，必須有一位比丘尼一起。我現在該怎麼辦呢？』 她將此事稟告佛陀。佛陀因為這件事召集僧團，對比丘尼們說：『你們為崛多（Khujja Sobhika）比丘尼做獨房羯磨（Eka-kuti-kamma，獨居許可）。如果還有像這樣的比丘尼，也應該為她們做獨房羯磨。獨房羯磨的程式是，一心和合的僧團中，崛多（Khujja Sobhika）比丘尼從座位上站起來，脫掉鞋子，袒露右肩，右膝著地，這樣說：『各位大德比丘尼僧團請聽！我崛多（Khujja Sobhika）生了一個男孩，向僧團請求獨房羯磨。請僧團慈悲憐憫，為我做獨房羯磨！』 第二次、第三次也這樣請求。其中一位比丘尼應該在僧團中宣佈：『各位大德僧團請聽！這位崛多（Khujja Sobhika）生了一個男孩
【English Translation】 English version: 'She has engaged in sexual misconduct, causing a bhikkhuni (Buddhist nun) to give birth to a child, whom she then killed and abandoned.' One person told two, two told three, and so the evil reputation spread throughout Savatthi (a major city in ancient India). Some bhikkhus (Buddhist monks) who were content with little, practicing asceticism, were displeased upon hearing this matter and reported it to the Buddha. The Buddha said, 'From now on, bhikkhunis should not abandon dead fetuses or abort. If they do, they commit an offense.'
The Buddha was in Savatthi (a major city in ancient India). At that time, Khujja Sobhika (name of a bhikkhuni) gave birth to a son and thought, 'The Buddha has established a rule prohibiting touching men. I have given birth to a son; what should I do?' She reported this matter to the Buddha. The Buddha said, 'From now on, mothers are allowed to touch their own young children until they are weaned. Other bhikkhunis should not touch them. If they do, they commit an offense. If the child is weaned, the mother touching the child incurs a Dukkata (an offense).'
The Buddha was in Savatthi (a major city in ancient India). At that time, Khujja Sobhika (name of a bhikkhuni) gave birth to a son and thought, 'The Buddha has established a rule that one should not sleep with a man, even for one night. I have given birth to this child; what should I do now?' She reported this matter to the Buddha. The Buddha said, 'From now on, (the mother and child) are allowed to sleep together until the child is weaned. If they sleep together after the child is weaned, the mother incurs a Dukkata (an offense). Other bhikkhunis who sleep with a man commit a Pacittiya (an offense).'
The Buddha was in Savatthi (a major city in ancient India). At that time, Khujja Sobhika (name of a bhikkhuni) thought, 'The Buddha said that a bhikkhuni should not sleep alone in a room, even for one night; she must share a room with another bhikkhuni. What should I do now?' She reported this matter to the Buddha. The Buddha gathered the Sangha (Buddhist monastic community) because of this matter and said to the bhikkhunis, 'You should perform the Eka-kuti-kamma (procedure for granting permission to live alone) for Khujja Sobhika (name of a bhikkhuni). If there are other bhikkhunis like her, you should also perform the Eka-kuti-kamma for them. The procedure for the Eka-kuti-kamma is as follows: In a Sangha that is united in mind, Khujja Sobhika (name of a bhikkhuni) should rise from her seat, remove her sandals, expose her right shoulder, kneel on her right knee, and say: 'Venerable Bhikkhuni Sangha, please listen! I, Khujja Sobhika (name of a bhikkhuni), have given birth to a son and request the Eka-kuti-kamma from the Sangha. May the Sangha, out of compassion, perform the Eka-kuti-kamma for me!' She should make this request a second and third time in the same way. One of the bhikkhunis should announce in the Sangha: 'Venerable Sangha, please listen! This Khujja Sobhika (name of a bhikkhuni) has given birth to a son.'
兒，從僧乞獨房羯磨。若僧時到僧忍聽，僧與崛多比丘尼作獨房羯磨。是名白。』白二羯磨。『僧與崛多比丘尼作獨房羯磨竟，僧忍，默然故，是事如是持。』」
佛在舍衛國。爾時諸比丘，入出他家共作知識，諸居士婦語比丘言：「汝度我女令作優婆夷。」比丘答言：「我等手不觸女人。云何得度？」諸比丘不知云何？是事白佛，佛言：「慈愍心故，應度令作優婆夷。」
佛在舍衛國。爾時諸比丘尼，出入他家共作知識，諸居士言：「度我兒作優婆塞。」比丘尼言：「我等手不觸男兒，云何得度？」是事白佛，佛言：「慈愍心故，應度為優婆塞。」
佛在舍衛國。爾時諸比丘尼，入出他家共作知識，諸居士婦語比丘尼言：「汝等與我少許弊壞衣，守護小兒故。」比丘尼言：「汝等倒語，汝白衣應供養我等，云何反索？」諸比丘尼不知云何？是事白佛，佛言：「慈愍心故，應與。」
佛在舍衛國。爾時多有諸貴釋種女，出家作比丘尼，露胸行乞食。諸居士呵責言：「諸比丘尼自言：『善好有德。』露胸行乞，如王夫人、大臣婦。」諸比丘尼不知云何？是事白佛，佛言：「從今聽諸比丘尼用覆脅衣覆胸行乞食。」
佛在舍衛國。爾時有比丘尼，獨入樂善園中，值賊剝脫裸形。諸比丘尼不
【現代漢語翻譯】 現代漢語譯本：『諸位比丘，現在進行為崛多（Gupta）比丘尼提供單獨住所的羯磨（Karma，儀式）。如果僧團時間已到，請僧團允許並聽取，僧團將為崛多比丘尼提供單獨住所的羯磨。這被稱為白（Bai，宣告）。』這是白二羯磨（Bai-er Karma，兩次宣告的儀式）。『僧團為崛多比丘尼提供單獨住所的羯磨已經完成，僧團允許，因為大家保持沉默，此事就這樣執行。』
佛陀在舍衛國（Shravasti）。當時，一些比丘（Bhikkhu）進出他人家中，與他們結交成為朋友。一些居士婦人對這些比丘說：『請你們度化我的女兒，讓她成為優婆夷（Upasika，女居士）。』比丘回答說：『我們不能用手觸碰女人，如何能度化呢？』比丘們不知道該怎麼辦，於是將此事稟告佛陀。佛陀說：『出於慈悲憐憫之心，應該度化她們成為優婆夷。』
佛陀在舍衛國。當時，一些比丘尼（Bhikkhuni）進出他人家中，與他們結交成為朋友。一些居士對這些比丘尼說：『請你們度化我的兒子，讓他成為優婆塞（Upasaka，男居士）。』比丘尼說：『我們不能用手觸碰男人，如何能度化呢？』此事稟告佛陀，佛陀說：『出於慈悲憐憫之心，應該度化他們成為優婆塞。』
佛陀在舍衛國。當時，一些比丘尼進出他人家中，與他們結交成為朋友。一些居士婦人對比丘尼說：『請你們給我們一些破舊的衣服，用來保護小孩。』比丘尼說：『你們說顛倒話，應該是你們這些白衣（Baiyi，在家信徒）供養我們，怎麼反而向我們索取呢？』比丘尼們不知道該怎麼辦，於是將此事稟告佛陀。佛陀說：『出於慈悲憐憫之心，應該給她們。』
佛陀在舍衛國。當時，有很多貴族釋迦（Shakya）種姓的女子，出家成為比丘尼，她們裸露胸部去乞食。一些居士呵斥她們說：『這些比丘尼自稱：『善良美好有德行。』卻裸露胸部去乞食，像王夫人、大臣的妻子一樣。』比丘尼們不知道該怎麼辦，於是將此事稟告佛陀。佛陀說：『從今以後，允許比丘尼用覆脅衣（Fu Xie Yi）遮蓋胸部去乞食。』
佛陀在舍衛國。當時，有一位比丘尼獨自進入樂善園（Le Shan Yuan）中，遇到盜賊被剝光了衣服。
【English Translation】 English version: 'Monks, now perform the Karma (ritual) for providing a solitary dwelling for the Bhikkhuni (nun) Gupta. If the Sangha (monastic community) is ready, let the Sangha permit and listen, the Sangha will perform the Karma for providing a solitary dwelling for the Bhikkhuni Gupta. This is called Bai (announcement).' This is Bai-er Karma (a ritual with two announcements). 'The Sangha has completed the Karma for providing a solitary dwelling for the Bhikkhuni Gupta, the Sangha permits, because everyone remains silent, let this matter be carried out in this way.'"
The Buddha was in Shravasti (a major city in ancient India). At that time, some Bhikkhus (monks) went in and out of other people's homes, making friends with them. Some laywomen said to these Bhikkhus: 'Please ordain my daughter, so that she can become an Upasika (female lay follower).' The Bhikkhus replied: 'We cannot touch women with our hands, how can we ordain them?' The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'Out of compassion, you should ordain them as Upasikas.'
The Buddha was in Shravasti. At that time, some Bhikkhunis (nuns) went in and out of other people's homes, making friends with them. Some laymen said to these Bhikkhunis: 'Please ordain my son, so that he can become an Upasaka (male lay follower).' The Bhikkhunis said: 'We cannot touch men with our hands, how can we ordain them?' This matter was reported to the Buddha, the Buddha said: 'Out of compassion, you should ordain them as Upasakas.'
The Buddha was in Shravasti. At that time, some Bhikkhunis went in and out of other people's homes, making friends with them. Some laywomen said to the Bhikkhunis: 'Please give us some old and torn clothes, to protect our children.' The Bhikkhunis said: 'You are speaking backwards, you laypeople (Baiyi) should be making offerings to us, how can you ask us for things?' The Bhikkhunis did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'Out of compassion, you should give them.'
The Buddha was in Shravasti. At that time, there were many noble women of the Shakya (the clan of the Buddha) race who had become Bhikkhunis, and they went begging for food with their breasts exposed. Some laypeople scolded them, saying: 'These Bhikkhunis claim to be: 'Good, virtuous, and moral.' But they go begging for food with their breasts exposed, like the wives of kings and ministers.' The Bhikkhunis did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'From now on, Bhikkhunis are allowed to use a chest-covering cloth (Fu Xie Yi) to cover their breasts when begging for food.'
The Buddha was in Shravasti. At that time, a Bhikkhuni entered the Le Shan Yuan (Joyful Goodness Garden) alone, and was stripped naked by thieves.
知云何？是事白佛，佛言：「從今不聽諸比丘尼入樂善園中，餘一切園中亦不得入。犯者，突吉羅。」
佛在王舍城。助提婆達多比丘尼，男子前入池浴。諸居士呵責言：「諸比丘尼自言：『善好有德。』在男子前浴，如淫女無異。」有比丘尼，少欲知足行頭陀，聞是事心不喜，以是事白佛。佛以是事集僧，集僧已種種因緣呵責言：「云何名比丘尼，男子前浴？從今比丘尼，不應男子前浴。浴者，波逸提。」
佛在舍衛國。爾時摩訶波阇波提瞿曇彌，深護佛法，以折伏語為諸比丘尼作羯磨：謂苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。諸比丘尼輕慢言：「某是我和上尼、某是我阿阇梨尼，我從某僧中受具足戒。是老弊比丘尼，不知誰是其和上尼、阿阇梨尼？從何僧中受具戒？」瞿曇彌聞是事心不喜，是事白佛。佛以是事集僧，語比丘尼：「汝等莫惱摩訶波阇波提瞿曇彌！瞿曇彌隨受八重法時，即出家得具足戒，成比丘尼。」
佛在舍衛國。爾時華色比丘尼，中前著衣持缽入城乞食。食后以尼師檀著肩上，入安陀林中敷尼師檀，在一樹下半跏趺坐。爾時有婆羅門兒，于比丘尼生貪著心，到比丘尼所言：「共行不凈事來。」華色比丘尼念言：「我若逆者，或強捉我。」語言：「小住！」問言：「何故
【現代漢語翻譯】 現代漢語譯本： 佛陀問：『你們知道這件事嗎？』這些比丘尼將此事稟告佛陀，佛陀說：『從今以後，不允許比丘尼進入樂善園，其他任何園林也不得進入。違犯者，犯突吉羅罪。』（突吉羅：輕罪）
佛陀在王舍城。一些比丘尼幫助提婆達多（Devadatta），在男子之前進入池中沐浴。一些居士呵斥說：『這些比丘尼自稱：『善良有德。』卻在男子面前沐浴，和妓女沒有區別。』有一位比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事後心中不悅，將此事稟告佛陀。佛陀因此事召集僧眾，召集后以種種因緣呵責說：『怎麼能稱為比丘尼，卻在男子面前沐浴？』從今以後，比丘尼不應該在男子面前沐浴。沐浴者，犯波逸提罪。』（波逸提：一種戒律罪名）
佛陀在舍衛國。當時，摩訶波阇波提·瞿曇彌（Mahāprajāpatī Gautamī）深深護持佛法，用折伏的言語為比丘尼們作羯磨（karma）：即苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。一些比丘尼輕慢地說：『某某是我的和上尼（upādhyāyinī，戒師）、某某是我的阿阇梨尼（ācāryinī，導師），我從某僧團中受具足戒。這個老弊比丘尼，不知道誰是她的和上尼、阿阇梨尼？從哪個僧團中受具足戒？』瞿曇彌聽到這件事後心中不悅，將此事稟告佛陀。佛陀因此事召集僧眾，告訴比丘尼們：『你們不要惱亂摩訶波阇波提·瞿曇彌！瞿曇彌隨順接受八重法時，就已經出家得到具足戒，成為比丘尼。』
佛陀在舍衛國。當時，華色比丘尼（Utpalavarnā），上午穿好衣服，拿著缽進入城中乞食。飯後，將尼師檀（niṣīdana，坐具）搭在肩上，進入安陀林（Andhavana）中，鋪開尼師檀，在一棵樹下半跏趺坐。當時，有一個婆羅門（Brahmin）的兒子，對比丘尼生起貪著之心，到比丘尼那裡說：『來，一起行不凈之事吧。』華色比丘尼心想：『我如果拒絕，他或許會強行捉我。』於是說：『稍等片刻！』問他說：『為什麼？』
【English Translation】 English version: The Buddha asked, 'Do you know about this matter?' These bhikkhunis reported the matter to the Buddha, who said, 'From now on, bhikkhunis are not allowed to enter Laksana Garden, nor are they allowed to enter any other gardens. Those who violate this will incur a dukkrta offense.' (dukkrta: a minor offense)
The Buddha was in Rajagrha. Some bhikkhunis, assisting Devadatta, entered the pond to bathe before the men. Some laypeople scolded them, saying, 'These bhikkhunis claim to be 'virtuous and good,' yet they bathe in front of men, no different from prostitutes.' One bhikkhuni, content with little and practicing dhūta, upon hearing this matter, was displeased and reported it to the Buddha. The Buddha gathered the Sangha because of this matter, and after gathering, he rebuked them with various reasons, saying, 'How can you be called bhikkhunis and bathe in front of men?' From now on, bhikkhunis should not bathe in front of men. Those who bathe will incur a pacittiya offense.' (pacittiya: a type of monastic offense)
The Buddha was in Sravasti. At that time, Mahāprajāpatī Gautamī deeply protected the Buddha's Dharma, using words of rebuke to perform karmas for the bhikkhunis: namely, harsh karma, dependence karma, expulsion karma, and submissive karma. Some bhikkhunis slighted her, saying, 'So-and-so is my upādhyāyinī (ordaining teacher), so-and-so is my ācāryinī (spiritual teacher), and I received full ordination from such-and-such a Sangha. This old, worn-out bhikkhuni, who knows who her upādhyāyinī and ācāryinī are? From which Sangha did she receive full ordination?' Gautamī, upon hearing this matter, was displeased and reported it to the Buddha. The Buddha gathered the Sangha because of this matter and told the bhikkhunis, 'Do not trouble Mahāprajāpatī Gautamī! When Gautamī followed and accepted the eight heavy rules, she had already left home, received full ordination, and become a bhikkhuni.'
The Buddha was in Sravasti. At that time, Utpalavarnā bhikkhuni, in the forenoon, put on her robes, carried her bowl, and entered the city to beg for food. After the meal, she placed her niṣīdana (sitting cloth) on her shoulder, entered Andhavana (the Blind Men's Grove), spread out the niṣīdana, and sat in the half-lotus position under a tree. At that time, a Brahmin's son developed lustful thoughts towards the bhikkhuni, went to the bhikkhuni, and said, 'Come, let's engage in impure acts together.' Utpalavarnā bhikkhuni thought, 'If I refuse, he might forcibly seize me.' So she said, 'Wait a moment!' and asked him, 'Why?'
但當小住？」是比丘尼即以神力，變內身為外身，婆羅門兒瞋言：「為我厭惡。」即以拳打頭，兩目脫出。余比丘尼即以水器承眼，往詣佛所。佛語諸比丘尼：「當作誠實語，華色比丘尼于佛法中深心信樂，于佛法僧無有凈物于佛法僧而不施者，以此實故，令其兩眼還復如故。」諸比丘尼作是實語已，眼復如故。佛語諸比丘：「從今比丘尼，不得住阿練兒處。若住，得突吉羅。」
佛在舍衛國。爾時諸比丘尼，依放牧人住，以象聲、馬聲、男女聲、童男童女聲故，妨坐禪誦經。是諸比丘尼，早起著衣持缽，到親里知識檀越家，諸居士問言：「汝安隱不？」答言：「不安隱！何以故？我等近放牧人住，象聲、馬聲、男女聲、童男童女聲故，妨我等坐禪誦經行道。」諸居士言：「我為汝等作房舍。」比丘尼言：「佛未聽我等住房舍。」是事白佛，佛言：「從今聽諸比丘尼起僧坊。」
佛在王舍城。爾時助提婆達多比丘尼，共諸善比丘尼住，惱諸善比丘尼。諸善比丘尼，中前著衣持缽，到親里知識檀越家，諸居士問言：「汝等安隱不？」答言：「不安隱！」「何以故？」答言：「與助提婆達多比丘尼共住，惱亂我等。」居士語言：「我為汝等別作房舍。」比丘尼言：「佛未聽我等別住房舍。」是事白佛，佛言：
【現代漢語翻譯】 現代漢語譯本 『但要小住嗎？』那位比丘尼立刻用神通，將內在的身體變成外在的身體，婆羅門的孩子生氣地說：『我討厭你。』就用拳頭打她的頭，兩隻眼睛脫落出來。其他的比丘尼立刻用水器接住眼睛，前往佛陀那裡。佛陀告訴眾比丘尼：『應當說誠實話，華色比丘尼（Utpalavarna，蓮花色比丘尼，以美貌和神通著稱）在佛法中深深地信樂，對於佛法僧三寶，沒有不施捨的凈物，因為這個真實的原因，讓她的兩隻眼睛恢復如初。』眾比丘尼說了這些誠實話后，眼睛就恢復如初了。佛陀告訴眾比丘：『從今以後，比丘尼不得住在阿練若（aranya，寂靜處，遠離人煙的地方）處。如果住，就犯突吉羅（dukkhata，輕罪）。』 佛陀在舍衛國（Sravasti，古印度城市，是佛陀傳法的重要地點）。當時，眾比丘尼依靠放牧人居住，因為有象的聲音、馬的聲音、男人的聲音、男孩女孩的聲音，妨礙了坐禪誦經。這些比丘尼，早起穿好衣服，拿著缽，到親戚朋友施主家，各位居士問道：『你們安穩嗎？』回答說：『不安穩！為什麼呢？我們靠近放牧人居住，有象的聲音、馬的聲音、男人的聲音、男孩女孩的聲音，妨礙我們坐禪誦經修行。』各位居士說：『我為你們建造房舍。』比丘尼說：『佛陀沒有允許我們住房舍。』這件事稟告佛陀，佛陀說：『從今以後允許眾比丘尼建造僧坊（sangharama，僧院）。』 佛陀在王舍城（Rajagrha，古印度城市，是早期佛教的重要中心）。當時，幫助提婆達多（Devadatta，佛陀的堂兄弟，也是佛陀的弟子，后因分裂僧團而墮落）的比丘尼，與各位善良的比丘尼住在一起，惱亂各位善良的比丘尼。各位善良的比丘尼，在中午之前穿好衣服，拿著缽，到親戚朋友施主家，各位居士問道：『你們安穩嗎？』回答說：『不安穩！』『為什麼呢？』回答說：『與幫助提婆達多的比丘尼住在一起，惱亂我們。』居士們說：『我為你們另外建造房舍。』比丘尼說：『佛陀沒有允許我們另外住房舍。』這件事稟告佛陀，佛陀說：
【English Translation】 English version 『But to stay a little while?』 That Bhikkhuni (Buddhist nun) immediately used her supernatural power to transform her inner body into an outer body. The Brahmin boy angrily said, 『I detest you.』 He then struck her head with his fist, causing both eyes to fall out. The other Bhikkhunis immediately used a water vessel to catch the eyes and went to the Buddha. The Buddha told the Bhikkhunis, 『You should speak truthfully. Bhikkhuni Utpalavarna (Utpalavarna, known for her beauty and supernatural powers) has deep faith and joy in the Buddha's Dharma. She has nothing pure that she would not give to the Buddha, Dharma, and Sangha (the Triple Gem). Because of this truth, let her two eyes be restored as before.』 After the Bhikkhunis spoke these truthful words, her eyes were restored as before. The Buddha told the Bhikkhus (Buddhist monks), 『From now on, Bhikkhunis are not allowed to live in aranya (aranya, a quiet place, far from human habitation). If they do, they commit a dukkata (dukkhata, a minor offense).』 The Buddha was in Sravasti (Sravasti, an ancient Indian city, an important place for the Buddha to preach). At that time, the Bhikkhunis lived relying on herdsmen. Because of the sounds of elephants, horses, men, boys, and girls, their meditation and chanting of scriptures were disturbed. These Bhikkhunis, getting up early, putting on their robes, and carrying their bowls, went to the homes of relatives, friends, and donors. The laypeople asked, 『Are you at peace?』 They replied, 『We are not at peace! Why? We live near herdsmen, and the sounds of elephants, horses, men, boys, and girls disturb our meditation, chanting of scriptures, and practice.』 The laypeople said, 『We will build dwellings for you.』 The Bhikkhunis said, 『The Buddha has not allowed us to live in dwellings.』 This matter was reported to the Buddha. The Buddha said, 『From now on, Bhikkhunis are allowed to build sangharama (sangharama, monasteries).』 The Buddha was in Rajagrha (Rajagrha, an ancient Indian city, an important center of early Buddhism). At that time, the Bhikkhunis who were helping Devadatta (Devadatta, the Buddha's cousin and disciple, who later fell due to dividing the Sangha) lived with the virtuous Bhikkhunis, disturbing the virtuous Bhikkhunis. The virtuous Bhikkhunis, before noon, putting on their robes and carrying their bowls, went to the homes of relatives, friends, and donors. The laypeople asked, 『Are you at peace?』 They replied, 『We are not at peace!』 『Why?』 They replied, 『Living with the Bhikkhunis who are helping Devadatta, they disturb us.』 The laypeople said, 『We will build separate dwellings for you.』 The Bhikkhunis said, 『The Buddha has not allowed us to live in separate dwellings.』 This matter was reported to the Buddha. The Buddha said:
「從今聽諸比丘尼別作房舍。」
佛在王舍城，爾時助提婆達多比丘尼，喜在門外高處立看，諸居士呵責言：「諸比丘尼自言：『善好有德。』門外高處立看，如淫女。」是事白佛，佛言：「從今不聽諸比丘尼門外高處立看。若立看，波夜提。」佛既不聽門外高處立看，故便於窗欞中看。諸居士呵責言：「諸比丘尼自言：『善好有德。』在窗欞中看，如王夫人、如大臣婦。」有比丘尼少欲知足，聞是事心不喜，是事白佛。佛種種因緣呵責：「云何比丘尼，窗欞中看？從今不得窗欞中看。看者，突吉羅。」
佛在舍衛國。爾時諸比丘尼，與式叉摩尼受具戒，問言：「汝是女耶？」答言：「我有二根。」諸比丘尼不知云何？是事白佛，佛言：「是二根人不能女，不能女故，不聽出家受具戒。若已出家受具戒者，當作滅擯。何以故？二根人不能女，於我法中，不生善比尼法故。」
佛在舍衛國。爾時諸比丘尼，與式叉摩尼受具戒，問言：「汝是女人耶？」答言：「我小便時大便出、大便時小便出。」諸比丘尼不知云何？是事白佛。佛言：「二道合不能女，不應與出家受具戒。若已出家受具戒者，應作滅擯。何以故？二道合人不能女，於我法中，不生善法比尼故。」
佛在舍衛國。爾時諸比丘尼，與
【現代漢語翻譯】 現代漢語譯本 『從今以後，禁止所有比丘尼另外建造房舍。』
佛陀在王舍城時，當時有幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的比丘尼，喜歡站在門外高處觀看。一些居士呵斥她們說：『這些比丘尼自稱：『善良美好有德行。』卻站在門外高處觀看，如同**。』這件事稟告了佛陀，佛陀說：『從今以後，禁止所有比丘尼站在門外高處觀看。如果站著觀看，犯波夜提（Pāyantika，一種罪名）。』佛陀既然不允許站在門外高處觀看，她們就從窗欞中觀看。居士們呵斥她們說：『這些比丘尼自稱：『善良美好有德行。』卻在窗欞中觀看，如同王夫人、如同大臣的妻子。』有些少欲知足的比丘尼，聽到這件事心中不悅，將此事稟告佛陀。佛陀用種種因緣呵斥：『為何比丘尼，在窗欞中觀看？從今以後不得在窗欞中觀看。觀看者，犯突吉羅（Duṣkṛta，一種輕罪）。』
佛陀在舍衛國。當時，一些比丘尼，為式叉摩尼（Śikṣamāṇā，預備沙彌尼）授具足戒時，問：『你是女人嗎？』回答說：『我有二根。』比丘尼們不知道該怎麼辦？這件事稟告佛陀，佛陀說：『這種有二根的人不能成為女人，因為不能成為女人，所以不允許出家受具足戒。如果已經出家受具足戒的，應當進行滅擯（驅逐）。為什麼呢？二根的人不能成為女人，在我的佛法中，不會產生良好的比尼（Vinaya，戒律）之法。』
佛陀在舍衛國。當時，一些比丘尼，為式叉摩尼（Śikṣamāṇā，預備沙彌尼）授具足戒時，問：『你是女人嗎？』回答說：『我小便時大便也排出、大便時小便也排出。』比丘尼們不知道該怎麼辦？這件事稟告佛陀。佛陀說：『二道合一的人不能成為女人，不應該為她們授出家受具足戒。如果已經出家受具足戒的，應該進行滅擯（驅逐）。為什麼呢？二道合一的人不能成為女人，在我的佛法中，不會產生良好的比尼（Vinaya，戒律）之法。』
佛陀在舍衛國。當時，一些比丘尼，為
【English Translation】 English version 『From now on, all Bhikṣuṇīs (female monastic) are forbidden from building separate residences.』
The Buddha was in Rājagṛha (王舍城). At that time, a Bhikṣuṇī who was helping Devadatta (提婆達多, Buddha's cousin who later betrayed him) liked to stand and watch from a high place outside the gate. Some laypeople scolded them, saying: 『These Bhikṣuṇīs claim to be 『virtuous and good.』 Yet they stand and watch from a high place outside the gate, like **.』 This matter was reported to the Buddha, and the Buddha said: 『From now on, all Bhikṣuṇīs are forbidden from standing and watching from a high place outside the gate. If they stand and watch, they commit a Pāyantika (波夜提, an offense).』 Since the Buddha did not allow them to stand and watch from a high place outside the gate, they watched from the window lattices. The laypeople scolded them, saying: 『These Bhikṣuṇīs claim to be 『virtuous and good.』 Yet they watch from the window lattices, like the king's wives or the ministers' wives.』 Some Bhikṣuṇīs who were content with little and knew satisfaction were displeased upon hearing this and reported the matter to the Buddha. The Buddha scolded them for various reasons, saying: 『Why do Bhikṣuṇīs watch from the window lattices? From now on, they must not watch from the window lattices. Those who watch commit a Duṣkṛta (突吉羅, a minor offense).』
The Buddha was in Śrāvastī (舍衛國). At that time, some Bhikṣuṇīs, when conferring full ordination on Śikṣamāṇās (式叉摩尼, probationary nuns), asked: 『Are you a woman?』 The answer was: 『I have two roots.』 The Bhikṣuṇīs did not know what to do. This matter was reported to the Buddha, and the Buddha said: 『Such a person with two roots cannot become a woman. Because they cannot become a woman, they are not allowed to leave home and receive full ordination. If they have already left home and received full ordination, they should be expelled (滅擯). Why? A person with two roots cannot become a woman, and in my Dharma, good Vinaya (比尼, monastic discipline) will not arise.』
The Buddha was in Śrāvastī (舍衛國). At that time, some Bhikṣuṇīs, when conferring full ordination on Śikṣamāṇās (式叉摩尼, probationary nuns), asked: 『Are you a woman?』 The answer was: 『When I urinate, feces also come out; when I defecate, urine also comes out.』 The Bhikṣuṇīs did not know what to do. This matter was reported to the Buddha. The Buddha said: 『A person with combined passages cannot become a woman and should not be given ordination. If they have already left home and received full ordination, they should be expelled (滅擯). Why? A person with combined passages cannot become a woman, and in my Dharma, good Dharma and Vinaya (比尼, monastic discipline) will not arise.』
The Buddha was in Śrāvastī (舍衛國). At that time, some Bhikṣuṇīs, when
式叉摩尼受具戒，問言：「汝有月忌不？」答言：「常有。」諸比丘尼不知云何？是事白佛，佛言：「常有月忌不能女，不應與出家受具戒。若已出家受具戒者，應作滅擯。何以故？常月忌不能女，於我法中，不生善法比尼故。」
佛在舍衛國。爾時諸比丘尼，與式叉摩尼受具戒，問言：「汝有月忌止耶？」答言：「我常無月忌。」諸比丘尼不知云何？是事白佛。佛言：「常無月忌不能女，不聽出家受具戒。若已出家受具戒者，應作滅擯。何以故。常無月忌不能女，於我法中，不生善法比尼故。」
佛在舍衛國。爾時諸比丘尼，與式叉摩尼受具戒，問言：「汝是女人耶？」答言：「我少有女相。」諸比丘尼不知云何？是事白佛。佛言：「少有女相不能女，不聽出家受具戒。若已出家受具戒者，應作滅擯。何以故。少有女相不能女，於我法中，不生善法比尼故。」
佛在舍衛國。爾時有偷蘭難陀比丘尼，月忌未止而巷中行，血墮污地。諸居士呵責言：「不吉弊女。若有此月忌病，何以出巷中行？」諸比丘尼不知云何？是事白佛，佛言：「從今比丘尼，月忌未止出外行者，突吉羅。」有諸比丘尼貧窮，月忌未止，從他乞飯羹菜薪草燈燭，受諸苦惱。是事白佛，佛言：「應以衣裹出外行乞。」
佛
【現代漢語翻譯】 現代漢語譯本 式叉摩尼（正學女，受具戒前的預備階段）受具足戒時，問她：『你有沒有月經？』她回答：『經常有。』眾比丘尼不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『經常有月經的女子，不能允許她出家受具足戒。如果已經出家受具足戒，應當執行滅擯（驅逐）。為什麼呢？因為經常有月經的女子，在我的佛法中，不能生起善法和戒律。』
佛陀在舍衛國。當時，眾比丘尼給式叉摩尼受具足戒時，問她：『你的月經停止了嗎？』她回答：『我經常沒有月經。』眾比丘尼不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『經常沒有月經的女子，不允許她出家受具足戒。如果已經出家受具足戒，應當執行滅擯。為什麼呢？因為經常沒有月經的女子，在我的佛法中，不能生起善法和戒律。』
佛陀在舍衛國。當時，眾比丘尼給式叉摩尼受具足戒時，問她：『你是女人嗎？』她回答：『我很少有女人的特徵。』眾比丘尼不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『很少有女人特徵的女子，不允許她出家受具足戒。如果已經出家受具足戒，應當執行滅擯。為什麼呢？因為很少有女人特徵的女子，在我的佛法中，不能生起善法和戒律。』
佛陀在舍衛國。當時，有偷蘭難陀比丘尼（一位比丘尼的名字），月經還沒有停止就在巷子里行走，血滴落在地上，污染了地面。一些居士責罵她說：『不吉利的壞女人！如果患有這種月經病，為什麼還要出來在巷子里行走？』眾比丘尼不知道該怎麼辦，就把這件事稟告佛陀。佛陀說：『從今以後，比丘尼月經還沒有停止就外出行走，犯突吉羅（一種輕罪）。』有些比丘尼貧窮，月經還沒有停止，需要向他人乞討飯菜、薪柴、燈燭，遭受各種苦惱。這件事稟告佛陀后，佛陀說：『應該用衣服包裹身體外出乞討。』
佛陀
【English Translation】 English version When a Śikṣamāṇā (a female trainee observing certain precepts before full ordination) receives full ordination, she is asked: 'Do you have menstruation?' She replies: 'I often do.' The Bhikṣuṇīs (nuns) do not know what to do, so they report this matter to the Buddha. The Buddha says: 'A woman who often has menstruation should not be allowed to leave home and receive full ordination. If she has already left home and received full ordination, she should be expelled. Why? Because a woman who often has menstruation cannot generate good Dharma and Vinaya (discipline) in my Dharma.'
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Bhikṣuṇīs gave full ordination to a Śikṣamāṇā and asked her: 'Has your menstruation stopped?' She replied: 'I often do not have menstruation.' The Bhikṣuṇīs did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'A woman who often does not have menstruation should not be allowed to leave home and receive full ordination. If she has already left home and received full ordination, she should be expelled. Why? Because a woman who often does not have menstruation cannot generate good Dharma and Vinaya in my Dharma.'
The Buddha was in Śrāvastī. At that time, the Bhikṣuṇīs gave full ordination to a Śikṣamāṇā and asked her: 'Are you a woman?' She replied: 'I have few female characteristics.' The Bhikṣuṇīs did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'A woman who has few female characteristics should not be allowed to leave home and receive full ordination. If she has already left home and received full ordination, she should be expelled. Why? Because a woman who has few female characteristics cannot generate good Dharma and Vinaya in my Dharma.'
The Buddha was in Śrāvastī. At that time, the Bhikṣuṇī Thullanandā (name of a Bhikṣuṇī) was walking in the lane while her menstruation had not stopped, and blood fell on the ground, polluting it. Some laypeople scolded her, saying: 'Inauspicious bad woman! If you have this menstrual disease, why do you come out and walk in the lane?' The Bhikṣuṇīs did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'From now on, if a Bhikṣuṇī goes out walking before her menstruation has stopped, she commits a Ḍukṛta (a minor offense).' Some Bhikṣuṇīs are poor, and before their menstruation has stopped, they need to beg for food, soup, vegetables, firewood, and lamp oil, suffering various hardships. After this matter was reported to the Buddha, the Buddha said: 'They should wrap their bodies in clothing and go out to beg.'
The Buddha
在王舍城。爾時長老大迦葉，中前著衣持缽，從耆阇崛山向王舍城乞食。時偷蘭難陀比丘尼，早起城門中立，看出入男子誰好、誰丑？是大迦葉入，即唾言：「不吉！我早起見本外道。」大迦葉言：「惡女！我不責汝，我責阿難。」諸比丘尼以是事白佛，佛言：「諸比丘尼，不應唾比丘。若唾，突吉羅。」
佛在舍衛國。爾時諸比丘尼，在比丘前懺悔，發露粗罪。諸比丘尼羞愧，不知云何？是事白佛，佛言：「從今比丘尼粗罪，不應比丘前發露，應向比丘尼前發露。」諸比丘尼發露時，不知是何罪？攝在何處？是事白佛，佛言：「應問比丘。作是言：『大德！作是事犯何罪？是罪何名？』比丘應答：『作是事者，得如是罪，攝在某處，是罪名某。』」
佛在舍衛國。爾時比丘尼，月忌未止，至祇洹聽法，坐比丘敷具上，有血污之。陀驃力士子知眾僧敷具，餘日浣時嫌言：「諸比丘尼有如是病，何故坐僧敷具上？」是事白佛，佛言：「從今若比丘尼，月忌未止，不得坐僧敷具上。坐者，突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，立沽酒店，索價時受諸苦惱。諸居士呵責言：「汝出家人何以立酒店？」諸比丘尼不知云何？是事白佛，佛言：「從今比丘尼，不應立酒店。若作，突吉羅。」
【現代漢語翻譯】 現代漢語譯本： 在王舍城（Rājagṛha）。當時，長老摩訶迦葉（Mahākāśyapa），上午穿好衣服，拿著缽，從耆阇崛山（Gṛdhrakūṭa）前往王舍城乞食。當時，偷蘭難陀（Thullanandā）比丘尼，早起站在城門口，觀看出入的男子，品評誰好誰丑。摩訶迦葉走來，她就唾棄說：『不吉利！我早起就看見一個外道。』摩訶迦葉說：『惡婦！我不責備你，我責備阿難（Ānanda）。』眾比丘尼將此事稟告佛陀，佛陀說：『各位比丘尼，不應該向比丘吐唾沫。如果吐唾沫，犯突吉羅（Duṣkṛta）。』
佛陀在舍衛國（Śrāvastī）。當時，眾比丘尼在比丘面前懺悔，坦白粗重的罪過。眾比丘尼感到羞愧，不知如何是好。此事稟告佛陀，佛陀說：『從今以後，比丘尼粗重的罪過，不應該在比丘面前坦白，應該向比丘尼面前坦白。』眾比丘尼坦白時，不知道是什麼罪，屬於哪一類？此事稟告佛陀，佛陀說：『應該問比丘。這樣說：『大德！做這件事犯了什麼罪？這個罪叫什麼名字？』比丘應該回答：『做這件事，得到這樣的罪，屬於某處，這個罪名叫某某。』
佛陀在舍衛國。當時，有比丘尼月經未停，到祇洹（Jetavana）聽法，坐在比丘的坐具上，沾染了血跡。陀驃（Tāpasa）力士子知道僧眾的坐具，平時清洗時抱怨說：『這些比丘尼有這樣的病，為什麼還要坐在僧眾的坐具上？』此事稟告佛陀，佛陀說：『從今以後，如果比丘尼月經未停，不得坐在僧眾的坐具上。坐者，犯突吉羅。』
佛陀在王舍城。當時，有幫助提婆達多（Devadatta）的比丘尼，開設酒店，索要價格時受到各種苦惱。眾居士呵斥說：『你出家人為什麼開設酒店？』眾比丘尼不知如何是好。此事稟告佛陀，佛陀說：『從今以後，比丘尼不應該開設酒店。如果開設，犯突吉羅。』
【English Translation】 English version: At Rājagṛha. At that time, the elder Mahākāśyapa, in the forenoon, put on his robes, carried his bowl, and went from Gṛdhrakūṭa Mountain towards Rājagṛha to beg for food. At that time, the bhikkhuni Thullanandā, having risen early, stood in the city gate, looking at the men who entered and exited, judging who was good-looking and who was ugly. When Mahākāśyapa entered, she immediately spat and said, 'Unlucky! I saw a heretic first thing this morning.' Mahākāśyapa said, 'Wicked woman! I do not blame you, I blame Ānanda.' The bhikkhunis reported this matter to the Buddha, and the Buddha said, 'Bhikkhunis, you should not spit at bhikkhus. If you spit, it is a Duṣkṛta.'
The Buddha was at Śrāvastī. At that time, the bhikkhunis confessed and disclosed their gross offenses before the bhikkhus. The bhikkhunis were ashamed and did not know what to do. This matter was reported to the Buddha, and the Buddha said, 'From now on, bhikkhunis should not disclose their gross offenses before bhikkhus, but should disclose them before bhikkhunis.' When the bhikkhunis disclosed their offenses, they did not know what the offense was or where it belonged. This matter was reported to the Buddha, and the Buddha said, 'You should ask the bhikkhus. Say this: 'Venerable Sirs, what offense is committed by doing this? What is the name of this offense?' The bhikkhus should answer: 'By doing this, such and such an offense is incurred, it belongs to such and such a category, and the name of the offense is such and such.'
The Buddha was at Śrāvastī. At that time, a bhikkhuni, whose menstruation had not stopped, went to Jetavana to listen to the Dharma and sat on the bhikkhu's seat, staining it with blood. Tāpasa, the son of a strongman, who knew about the sangha's seats, complained when washing them on other days, saying, 'These bhikkhunis have such a condition, why do they sit on the sangha's seats?' This matter was reported to the Buddha, and the Buddha said, 'From now on, if a bhikkhuni's menstruation has not stopped, she must not sit on the sangha's seats. If she sits, it is a Duṣkṛta.'
The Buddha was at Rājagṛha. At that time, a bhikkhuni who was helping Devadatta, set up a liquor store, and suffered various troubles when asking for prices. The laypeople scolded her, saying, 'You are a renunciant, why are you setting up a liquor store?' The bhikkhunis did not know what to do. This matter was reported to the Buddha, and the Buddha said, 'From now on, bhikkhunis should not set up liquor stores. If they do, it is a Duṣkṛta.'
佛在舍衛國。爾時偷蘭難陀比丘尼，畜婢為眷屬。諸居士呵責言：「諸比丘尼自言：『善好有德。』畜婢為眷屬，如王夫人、大臣婦。」諸比丘尼不知云何？是事白佛，佛言：「從今不聽畜婢為眷屬。若畜為眷屬者，突吉羅。」
佛在舍衛國。偷蘭難陀比丘尼，度淫女為弟子。晨朝時到，著衣持缽入舍衛城乞食，先共作不凈行諸居士，語諸居士：「我先共此比丘尼作不凈。」彼比丘尼愁惱。是事白佛，佛言：「從今不聽度淫女。若度者，突吉羅。」
佛在舍衛國。爾時長老迦留陀夷，中前著衣持缽入城乞食，偷蘭難陀比丘尼隨後來至，以手摩觸迦留陀夷，迦留陀夷即以手腳蹴打臥地，語言：「弊女！汝唾摩訶迦葉，謂我亦爾耶？」諸比丘尼不知云何？是事白佛，佛言：「從今比丘尼，不得摩觸比丘身。摩觸者犯罪。」
佛在俱舍彌國。爾時迦留羅提舍比丘命過，是人有姊妹比丘尼七人：偷蘭難陀、周那難陀、提舍、優婆提舍、域多提舍、和梨提舍、勒叉多，有大力勢，祭祀被燒死屍。諸居士呵責言：「汝等出家入道，何以與死人飲食？」諸比丘尼不知云何？是事白佛，佛言：「從今諸比丘尼，不得祭祀死人。若祭祀者，突吉羅。」
佛在舍衛國。爾時有比丘失男根成女根，諸比丘不知云何
【現代漢語翻譯】 現代漢語譯本：佛陀在舍衛國（Śrāvastī）的時候。當時，偷蘭難陀（Thullanandā）比丘尼蓄養婢女作為眷屬。一些在家居士呵斥說：『這些比丘尼自稱「善良美好有德行」，卻蓄養婢女作為眷屬，如同王夫人、大臣的妻子一樣。』眾比丘尼不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，不允許蓄養婢女作為眷屬。如果蓄養，犯突吉羅（dukkata，惡作罪）。』 佛陀在舍衛國（Śrāvastī）的時候。偷蘭難陀（Thullanandā）比丘尼，度一個為弟子。早上，她穿好衣服，拿著缽進入舍衛城乞食。之前曾與這個行不凈行的居士們，對其他居士說：『我之前曾與這個比丘尼行不凈行。』那個比丘尼因此感到愁惱。她將此事稟告佛陀。佛陀說：『從今以後，不允許度**為弟子。如果度了，犯突吉羅（dukkata，惡作罪）。』 佛陀在舍衛國（Śrāvastī）的時候。當時，長老迦留陀夷（Kāludāyin），上午穿好衣服，拿著缽進入城中乞食。偷蘭難陀（Thullanandā）比丘尼隨後趕來，用手觸控迦留陀夷（Kāludāyin）。迦留陀夷（Kāludāyin）立即用手腳踢打她，讓她倒在地上，說道：『你這個壞女人！你以為你唾棄摩訶迦葉（Mahākāśyapa），我也像他一樣嗎？』眾比丘尼不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，比丘尼不得觸控比丘的身體。觸控者犯罪。』 佛陀在俱舍彌國（Kauśāmbī）的時候。當時，迦留羅提舍（Kālarudratisya）比丘去世，他有七個做比丘尼的姐妹：偷蘭難陀（Thullanandā）、周那難陀（Chullanandā）、提舍（Tisya）、優婆提舍（Upatisya）、域多提舍（Yuktatisya）、和梨提舍（Haritisya）、勒叉多（Laksata），她們有很大的勢力，祭祀並焚燒死屍。一些在家居士呵斥說：『你們出家入道，為何還要給死人飲食？』眾比丘尼不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，比丘尼不得祭祀死人。如果祭祀，犯突吉羅（dukkata，惡作罪）。』 佛陀在舍衛國（Śrāvastī）的時候。當時，有一位比丘失去了男根，長出了女根，眾比丘不知如何是好。
【English Translation】 English version: The Buddha was in Śrāvastī. At that time, the bhikkhuni Thullanandā kept female servants as her retinue. Some laypeople rebuked her, saying, 'These bhikkhunis claim to be 'good, virtuous, and moral,' yet they keep female servants as their retinue, just like the wives of kings and ministers.' The bhikkhunis did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'From now on, it is not allowed to keep female servants as one's retinue. If anyone does so, it is a dukkata (an offense of wrong-doing).' The Buddha was in Śrāvastī. The bhikkhuni Thullanandā ordained a ** as a disciple. In the morning, she put on her robes, took her bowl, and entered the city of Śrāvastī to beg for food. Some laymen who had previously engaged in impure conduct with this ** said to other laymen, 'I have previously engaged in impure conduct with this bhikkhuni.' That bhikkhuni was distressed. She reported the matter to the Buddha. The Buddha said, 'From now on, it is not allowed to ordain a **. If anyone does so, it is a dukkata (an offense of wrong-doing).' The Buddha was in Śrāvastī. At that time, the elder Kāludāyin, in the forenoon, put on his robes, took his bowl, and entered the city to beg for food. The bhikkhuni Thullanandā followed him and touched Kāludāyin with her hand. Kāludāyin immediately kicked her with his hands and feet, knocking her to the ground, and said, 'You wicked woman! Do you think that because you reviled Mahākāśyapa, I am like him?' The bhikkhunis did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'From now on, bhikkhunis are not allowed to touch the body of a bhikkhu. Whoever touches commits an offense.' The Buddha was in Kauśāmbī. At that time, the bhikkhu Kālarudratisya passed away. He had seven sisters who were bhikkhunis: Thullanandā, Chullanandā, Tisya, Upatisya, Yuktatisya, Haritisya, and Laksata. They had great power and performed sacrifices and burned the corpse. Some laypeople rebuked them, saying, 'You have left home and entered the path, why do you still offer food to the dead?' The bhikkhunis did not know what to do, so they reported the matter to the Buddha. The Buddha said, 'From now on, bhikkhunis are not allowed to perform sacrifices for the dead. If anyone does so, it is a dukkata (an offense of wrong-doing).' The Buddha was in Śrāvastī. At that time, there was a bhikkhu who lost his male organ and developed a female organ. The bhikkhus did not know what to do.
？是事白佛。佛言：「即以先出家受具戒歲數，遣入比丘尼眾中。」
佛在舍衛國。爾時有比丘尼，失女根得男根。諸比丘尼不知云何？是事白佛。佛言：「即以先出家受具戒歲數，遣入比丘眾中。」
十誦律卷第四十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十一(第六誦之六)
後秦北印度三藏弗若多羅共羅什譯明雜法之六
佛在舍衛國，爾時有比丘，不失男根得女根。諸比丘不知云何？是事白佛。佛言：「應與滅擯。」
佛在舍衛國。爾時有比丘尼，不失女根得男根。諸比丘尼不知云何？是事白佛。佛言：「應與滅擯。」
佛在舍衛國。爾時迦尸國有婆羅門生一女，端正姝好，價直半迦尸國。此女嫁與婆羅門家，不久婿死，多有人來求此女，所謂大臣、大官、居士、薩薄主。是女人心樂出家，作是言：「我欲出家作比丘尼，不樂處俗。」即詣王園作比丘尼。諸弊惡人，聞半迦尸女出家：「我等今當劫奪取之。」復作是念：「諸比丘尼王所守護，若強奪者，或得官罪。若出家受具戒時，我等當道路劫取。」諸比丘尼聞是事，不知云何？是事白佛。佛言：「從今聽半迦尸尼遣使受具戒。若有如是端正者，亦聽遣使受具戒。使受戒法者，一心和
【現代漢語翻譯】 現代漢語譯本： 問：這件事稟告了佛陀。佛說：『就按照她先前出家受具足戒的年數，讓她進入比丘尼僧團中。』 佛陀在舍衛國。當時，有一位比丘尼，失去了女根而得到了男根。眾比丘尼不知道該怎麼辦，這件事稟告了佛陀。佛說：『就按照她先前出家受具足戒的年數，讓她進入比丘僧團中。』 《十誦律》卷第四十 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第四十一(第六誦之六) 後秦北印度三藏弗若多羅（Punyatara）共鳩摩羅什（Kumarajiva）譯明雜法之六 佛陀在舍衛國，當時，有一位比丘，沒有失去男根卻得到了女根。眾比丘不知道該怎麼辦，這件事稟告了佛陀。佛說：『應當判處滅擯（驅逐出僧團）。』 佛陀在舍衛國。當時，有一位比丘尼，沒有失去女根卻得到了男根。眾比丘尼不知道該怎麼辦，這件事稟告了佛陀。佛說：『應當判處滅擯（驅逐出僧團）。』 佛陀在舍衛國。當時，迦尸國（Kasi）有一個婆羅門生了一個女兒，端莊美麗，價值半個迦尸國。這個女兒嫁給了一個婆羅門家庭，不久她的丈夫去世了，很多人來求娶這個女子，包括大臣、大官、居士、薩薄主（Sarthavaha，商隊首領）。這個女人一心向往出家，說：『我想要出家做比丘尼，不喜歡過世俗生活。』於是前往王園出家做了比丘尼。一些邪惡的人，聽說半迦尸女出家了，就想：『我們現在應當去劫奪她。』又想到：『那些比丘尼受到國王的保護，如果強行搶奪，可能會觸犯官府的罪。等她出家受具足戒的時候，我們就在路上劫奪。』眾比丘尼聽說了這件事，不知道該怎麼辦，這件事稟告了佛陀。佛說：『從今以後允許半迦尸尼（Ardha-Kasi）派遣使者來受具足戒。如果有像她這樣端莊美麗的女子，也允許派遣使者來受具足戒。使者受戒的方法是，一心和合。』
【English Translation】 English version: Question: This matter was reported to the Buddha. The Buddha said, 'According to the number of years she has been ordained and received the full precepts, let her enter the Bhikkhuni (female monastic) Sangha.' The Buddha was in Shravasti (Savatthi). At that time, there was a Bhikkhuni who lost her female organ and gained a male organ. The Bhikkhunis did not know what to do, and this matter was reported to the Buddha. The Buddha said, 'According to the number of years she has been ordained and received the full precepts, let her enter the Bhikkhu (male monastic) Sangha.' Vinaya in Ten Recitations, Scroll 40 Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Scroll 41 (Sixth Recitation, Part 6) Translated by Punyatara (三藏弗若多羅), a Tripitaka master from North India during the Later Qin Dynasty, together with Kumarajiva (羅什): Part 6 on Miscellaneous Dharmas The Buddha was in Shravasti. At that time, there was a Bhikkhu who did not lose his male organ but gained a female organ. The Bhikkhus did not know what to do, and this matter was reported to the Buddha. The Buddha said, 'He should be given expulsion (滅擯, be banished from the Sangha).' The Buddha was in Shravasti. At that time, there was a Bhikkhuni who did not lose her female organ but gained a male organ. The Bhikkhunis did not know what to do, and this matter was reported to the Buddha. The Buddha said, 'She should be given expulsion (滅擯, be banished from the Sangha).' The Buddha was in Shravasti. At that time, in the country of Kasi (迦尸國), a Brahmin had a daughter who was beautiful and fair, worth half the country of Kasi. This woman was married into a Brahmin family, and soon after her husband died. Many people came to seek her hand in marriage, including ministers, high officials, householders, and Sarthavaha (薩薄主, caravan leaders). This woman was eager to renounce the world and said, 'I want to become a Bhikkhuni and do not want to live a secular life.' She then went to the King's Park and became a Bhikkhuni. Some wicked people, hearing that the half-Kasi woman had renounced the world, thought, 'We should now rob and take her.' They further thought, 'The Bhikkhunis are protected by the king. If we forcibly rob her, we may commit an offense against the government. When she is ordained and receives the full precepts, we will rob her on the road.' The Bhikkhunis heard about this and did not know what to do, and this matter was reported to the Buddha. The Buddha said, 'From now on, allow the half-Kasi woman (Ardha-Kasi, 半迦尸尼) to send a messenger to receive the full precepts. If there are women as beautiful and fair as her, allow them to send a messenger to receive the full precepts as well. The method for the messenger to receive the precepts is to be of one mind and in harmony.'
合僧，是使從坐起，偏袒右肩、脫革屣、胡跪合掌，作是言：『大德僧聽！某半迦尸尼，和上尼某甲。是半迦尸尼，遣我從僧乞受具戒。僧當濟度與受具戒，和上尼某甲，僧憐愍故。』第二亦言：『大德僧聽！某半迦尸尼，和上尼某甲。是半迦尸尼，遣我從僧乞受具戒。僧當濟度與受具戒，和上尼某甲，僧憐愍故。』第三亦言：『大德僧聽！某甲半迦尸尼，和上尼某甲。是半迦尸尼，遣我從僧乞受具戒。僧當濟度與受具戒，和上尼某甲，僧憐愍故。』爾時一比丘，應僧中唱言：『大德僧聽！某半迦尸尼，和上尼某甲。是半迦尸尼，遣使從僧乞受具戒，和上尼某甲。若僧時到僧忍聽，我當僧中問半迦尸尼使六法事。是名白。』應作是言：『汝半迦尸尼使聽，今是實語時，今僧中問汝，實當言實、不實當言不實。』問使言：『半迦尸尼先來清凈不？二歲學六法不？比丘尼為作本事不？比丘尼僧一心和合，作屬和上尼羯磨不？五衣缽具不？半迦尸尼字何等？和上尼字何等？』『和上尼字某甲，半迦尸尼字某甲。』若未問事當問，問竟語言：『汝默然。』『大德僧聽！半迦尸尼某甲，和上尼某甲。是半迦尸尼，遣使從僧乞受具戒，和上尼某甲。使說：「半迦尸尼先來清凈，二歲學六法，諸比丘尼已作本事，一心和合比丘尼僧作
【現代漢語翻譯】 現代漢語譯本： 合僧（讓僧眾集合），是讓使者從座位上站起來，袒露右肩，脫掉革屣（皮鞋），胡跪（單膝跪地）合掌，這樣說：『大德僧眾請聽！我是某半迦尸尼（受過部分戒律的沙彌尼），我的和上尼（尼姑的老師）是某甲。這位半迦尸尼，派我來向僧眾乞求受具足戒（成為正式比丘尼）。希望僧眾能夠慈悲濟度，為她授具足戒，因為我的和上尼某甲，希望僧眾能夠憐憫她。』 第二次也這樣說：『大德僧眾請聽！我是某半迦尸尼，我的和上尼是某甲。這位半迦尸尼，派我來向僧眾乞求受具足戒。希望僧眾能夠慈悲濟度，為她授具足戒，因為我的和上尼某甲，希望僧眾能夠憐憫她。』 第三次也這樣說：『大德僧眾請聽！我是某甲半迦尸尼，我的和上尼是某甲。這位半迦尸尼，派我來向僧眾乞求受具足戒。希望僧眾能夠慈悲濟度，為她授具足戒，因為我的和上尼某甲，希望僧眾能夠憐憫她。』 這時，一位比丘，應該在僧眾中宣告說：『大德僧眾請聽！我是某半迦尸尼，我的和上尼是某甲。這位半迦尸尼，派遣使者來向僧眾乞求受具足戒，她的和上尼是某甲。如果僧眾認為時機已到，並且同意，我將要在僧眾中詢問半迦尸尼的使者六法事（關於六種戒律的問題）。這叫做白（宣告）。』 應該這樣說：『你這位半迦尸尼的使者請聽，現在是說實話的時候，現在僧眾要問你，真實的情況要說真實，不真實的情況要說不真實。』 詢問使者說：『半迦尸尼之前是否清凈？是否學習六法滿兩年？比丘尼是否為她做了本事（證明）？比丘尼僧是否一心和合，為她做了屬於和上尼的羯磨（儀式）？五衣缽（比丘尼的五件衣服和缽）是否具備？半迦尸尼的名字是什麼？和上尼的名字是什麼？』 『和上尼的名字是某甲，半迦尸尼的名字是某甲。』 如果還有未問的事應當詢問，詢問完畢后說：『你保持沉默。』 『大德僧眾請聽！半迦尸尼某甲，和上尼某甲。這位半迦尸尼，派遣使者來向僧眾乞求受具足戒，她的和上尼是某甲。使者說：「半迦尸尼之前一直清凈，學習六法已滿兩年，各位比丘尼已經為她做了本事，一心和合的比丘尼僧做了羯磨
【English Translation】 English version: The 'gathering of the Sangha' (Hesa Seng), is to have the messenger rise from their seat, expose their right shoulder, remove their leather shoes (Ge Geng Xie), kneel on one knee (Hu Gui) with palms together, and say: 'Venerable Sangha, please listen! I am a certain 'half-ordained' Shramanerika (Ban Jia Shi Ni - a novice nun who has received some precepts), and my Upadhyayani (He Shang Ni - a female teacher of nuns) is so-and-so. This 'half-ordained' Shramanerika, has sent me to request full ordination (to become a fully ordained Bhikshuni) from the Sangha. May the Sangha be compassionate and grant her full ordination, because my Upadhyayani so-and-so, hopes that the Sangha will have compassion on her.' The second time, say the same: 'Venerable Sangha, please listen! I am a certain 'half-ordained' Shramanerika, and my Upadhyayani is so-and-so. This 'half-ordained' Shramanerika, has sent me to request full ordination from the Sangha. May the Sangha be compassionate and grant her full ordination, because my Upadhyayani so-and-so, hopes that the Sangha will have compassion on her.' The third time, say the same: 'Venerable Sangha, please listen! I am so-and-so, a 'half-ordained' Shramanerika, and my Upadhyayani is so-and-so. This 'half-ordained' Shramanerika, has sent me to request full ordination from the Sangha. May the Sangha be compassionate and grant her full ordination, because my Upadhyayani so-and-so, hopes that the Sangha will have compassion on her.' At this time, a Bhikshu (Bi Qiu - a Buddhist monk), should announce in the Sangha: 'Venerable Sangha, please listen! I am a certain 'half-ordained' Shramanerika, and my Upadhyayani is so-and-so. This 'half-ordained' Shramanerika, has sent a messenger to request full ordination from the Sangha, and her Upadhyayani is so-and-so. If the Sangha deems the time appropriate and agrees, I will ask the messenger of the 'half-ordained' Shramanerika about the Six Dharmas (Liu Fa Shi - questions about six precepts) in the Sangha. This is called 'Bai' (announcement).' It should be said: 'You, the messenger of the 'half-ordained' Shramanerika, please listen, now is the time to speak the truth, now the Sangha will ask you, if it is true, say it is true, if it is not true, say it is not true.' Ask the messenger: 'Has the 'half-ordained' Shramanerika been pure from the beginning? Has she studied the Six Dharmas for two years? Have the Bhikshunis done the 'Ben Shi' (proof) for her? Has the Bhikshuni Sangha been of one mind and in harmony, and performed the Karma (Jie Mo - ritual) belonging to the Upadhyayani for her? Are the five robes and bowl (Wu Yi Bo - the five robes and bowl of a Bhikshuni) complete? What is the name of the 'half-ordained' Shramanerika? What is the name of the Upadhyayani?' 'The name of the Upadhyayani is so-and-so, and the name of the 'half-ordained' Shramanerika is so-and-so.' If there are still matters not asked, they should be asked, and after asking, say: 'You remain silent.' 'Venerable Sangha, please listen! The 'half-ordained' Shramanerika is so-and-so, and the Upadhyayani is so-and-so. This 'half-ordained' Shramanerika, has sent a messenger to request full ordination from the Sangha, and her Upadhyayani is so-and-so. The messenger says: 'The 'half-ordained' Shramanerika has been pure from the beginning, has studied the Six Dharmas for two years, the Bhikshunis have already done the 'Ben Shi' for her, and the Bhikshuni Sangha, being of one mind and in harmony, has performed the Karma
屬和上尼羯磨，五衣缽具。半迦尸尼字某甲，和上尼字某甲。」若僧時到僧忍聽，僧用使與半迦尸尼受具戒，和上尼某甲。是名白。』『大德僧聽！半迦尸尼某甲，和上尼某甲。是半迦尸尼，遣使從僧乞受具戒，和上尼某甲。使說：「半迦尸尼先來清凈，二歲學六法，諸比丘尼已作本事，一心和合比丘尼僧作屬和上尼羯磨，五衣缽具。」僧與半迦尸尼某甲受具戒，和上尼某甲。誰諸長老忍與半迦尸尼受具戒者默然，不忍者說？是名初羯磨竟。』第二更應說：『大德僧聽！半迦尸尼某甲，和上尼某甲。是半迦尸尼，遣使從僧乞受具戒。使說：「半迦尸尼先來清凈，二歲學六法，諸比丘尼已作本事，一心和合比丘尼僧作屬和上尼羯磨，五衣缽具。半迦尸尼某甲，和上尼某甲。」僧與半迦尸尼受具戒，和上尼某甲。誰諸長老忍僧與半迦尸尼某甲受具戒，和上尼某甲者默然；誰不忍者說？是名第二羯磨竟。』第三更應說：『大德僧聽！半迦尸尼某甲，和上尼某甲。是半迦尸尼，遣使從僧乞受具戒，和上尼某甲。使說：「半迦尸尼先來清凈，二歲學六法，諸比丘尼已作本事，一心和合比丘尼僧作屬和上尼羯磨，五衣缽具。半迦尸尼某甲，和上尼某甲。」僧與半迦尸尼受具戒，和上尼某甲。誰諸長老忍與半迦尸尼某甲受具戒。和上
【現代漢語翻譯】 現代漢語譯本 『關於歸屬和尚尼的羯磨（Karma，業），五衣和缽都已具備。半迦尸尼（Panca-sikham, 五戒女）字某甲，和尚尼字某甲。』如果僧眾時間允許，僧眾願意聽取，僧眾就應該派遣使者給予半迦尸尼受具足戒，和尚尼是某甲。這叫做白（通知）。 『大德僧眾請聽！半迦尸尼某甲，和尚尼某甲。這位半迦尸尼，派遣使者從僧眾這裡乞求受具足戒，和尚尼是某甲。使者說：「半迦尸尼先前清凈，兩年學習六法，各位比丘尼已經完成了應做之事，一心和合比丘尼僧團已經做了歸屬和尚尼的羯磨，五衣和缽都已具備。僧眾給予半迦尸尼某甲受具足戒，和尚尼某甲。哪位長老認可給予半迦尸尼受具足戒的請默然，不認可的請說出來？』這叫做初羯磨結束。 第二次應該這樣說：『大德僧眾請聽！半迦尸尼某甲，和尚尼某甲。這位半迦尸尼，派遣使者從僧眾這裡乞求受具足戒。使者說：「半迦尸尼先前清凈，兩年學習六法，各位比丘尼已經完成了應做之事，一心和合比丘尼僧團已經做了歸屬和尚尼的羯磨，五衣和缽都已具備。半迦尸尼某甲，和尚尼某甲。」僧眾給予半迦尸尼受具足戒，和尚尼某甲。哪位長老認可僧眾給予半迦尸尼某甲受具足戒，和尚尼某甲的請默然；誰不認可的請說出來？』這叫做第二羯磨結束。 第三次應該這樣說：『大德僧眾請聽！半迦尸尼某甲，和尚尼某甲。這位半迦尸尼，派遣使者從僧眾這裡乞求受具足戒，和尚尼某甲。使者說：「半迦尸尼先前清凈，兩年學習六法，各位比丘尼已經完成了應做之事，一心和合比丘尼僧團已經做了歸屬和尚尼的羯磨，五衣和缽都已具備。半迦尸尼某甲，和尚尼某甲。」僧眾給予半迦尸尼受具足戒，和尚尼某甲。哪位長老認可給予半迦尸尼某甲受具足戒。
【English Translation】 English version 'Concerning the Karma (Karma, action) of belonging to the Upajjhaya Nun, the five robes and bowl are complete. Panca-sikham (Panca-sikham, a female observing five precepts), named so-and-so, and the Upajjhaya Nun named so-and-so.' If the Sangha has time and is willing to listen, the Sangha should send a messenger to grant Panca-sikham the full ordination, with Upajjhaya Nun being so-and-so. This is called the announcement. 'Venerable Sangha, please listen! Panca-sikham so-and-so, and Upajjhaya Nun so-and-so. This Panca-sikham has sent a messenger to request full ordination from the Sangha, with Upajjhaya Nun being so-and-so. The messenger says: 'Panca-sikham is previously pure, has studied the six dharmas for two years, and the Bhikkhunis have completed what should be done. The Bhikkhuni Sangha, being of one mind and in harmony, has performed the Karma of belonging to the Upajjhaya Nun, and the five robes and bowl are complete.' The Sangha grants Panca-sikham so-and-so full ordination, with Upajjhaya Nun so-and-so. Which elders approve of granting Panca-sikham full ordination, please remain silent; who does not approve, please speak?' This is called the end of the first Karma. The second time, it should be said: 'Venerable Sangha, please listen! Panca-sikham so-and-so, and Upajjhaya Nun so-and-so. This Panca-sikham has sent a messenger to request full ordination from the Sangha. The messenger says: 'Panca-sikham is previously pure, has studied the six dharmas for two years, and the Bhikkhunis have completed what should be done. The Bhikkhuni Sangha, being of one mind and in harmony, has performed the Karma of belonging to the Upajjhaya Nun, and the five robes and bowl are complete. Panca-sikham so-and-so, and Upajjhaya Nun so-and-so.' The Sangha grants Panca-sikham full ordination, with Upajjhaya Nun so-and-so. Which elders approve of the Sangha granting Panca-sikham so-and-so full ordination, with Upajjhaya Nun so-and-so, please remain silent; who does not approve, please speak?' This is called the end of the second Karma. The third time, it should be said: 'Venerable Sangha, please listen! Panca-sikham so-and-so, and Upajjhaya Nun so-and-so. This Panca-sikham has sent a messenger to request full ordination from the Sangha, with Upajjhaya Nun so-and-so. The messenger says: 'Panca-sikham is previously pure, has studied the six dharmas for two years, and the Bhikkhunis have completed what should be done. The Bhikkhuni Sangha, being of one mind and in harmony, has performed the Karma of belonging to the Upajjhaya Nun, and the five robes and bowl are complete. Panca-sikham so-and-so, and Upajjhaya Nun so-and-so.' The Sangha grants Panca-sikham full ordination, with Upajjhaya Nun so-and-so. Which elders approve of granting Panca-sikham so-and-so full ordination.
尼某甲者默然；誰不忍者說。是第三羯磨竟。』『僧與半迦尸尼某甲受具戒，和上尼某甲竟。僧忍，默然故，是事如是持！』是使即應還比丘尼僧坊中，向半迦尸尼說羯磨，不應多不應少，亦應為說三依止、八墮法。余殘戒法，和上阿阇梨當漸漸為汝廣說。」
佛在舍衛國。爾時有一比丘尼，于迦留陀夷所作過失事，迦留陀夷遮是比丘尼不聽入寺。諸比丘尼語是比丘尼：「汝何不向迦留陀夷悔過？」答言：「遮我不聽入寺，云何悔過？」諸比丘尼不知云何？是事白佛，佛言：「比丘不應遮比丘尼入寺，應遮自坊舍不應入。」
佛在舍衛國。爾時諸比丘尼于比丘所作過失，諸比丘心不喜。是事白佛，佛言：「若比丘尼于比丘所作過失，是比丘應遮是比丘尼說戒、自恣、受教誡法。」佛如是約敕已，是比丘遮比丘尼說戒、自恣、受教誡法，余比丘便聽，以是事故斗諍起。諸比丘不知云何？是事白佛，佛言：「是遮比丘應聽，餘人不應聽。」
佛在舍衛國。爾時諸比丘于比丘尼所有過失。諸比丘尼心不喜，作是言：「我等比丘尼所作過失，比丘遮我等說戒、自恣、受教誡法。比丘於我等所作過失，誰能共語？」是事白佛，佛言：「若比丘于比丘尼所作過失，比丘應還向是比丘尼悔過。」佛如是約敕已，比
【現代漢語翻譯】 現代漢語譯本：『尼某甲（某位比丘尼的名字）默然不語；誰不同意的請說出來。這是第三次羯磨（一種僧團的儀式）結束。』『僧團授予半迦尸尼（一種比丘尼的稱謂）尼某甲（某位比丘尼的名字）具足戒，和尚（戒師）是尼某甲（某位比丘尼的名字），儀式完畢。僧團同意，因為大家默不作聲，此事就這樣決定！』這位使者應該立即返回比丘尼僧坊，向半迦尸尼（一種比丘尼的稱謂）宣說羯磨（一種僧團的儀式），不應多說也不應少說，也應該為她說三依止（比丘尼需要依靠的三種事物）、八墮法（八種會導致墮落的戒律）。其餘的戒法，和尚（戒師）和阿阇梨（導師）會逐漸為你詳細講解。」
佛陀在舍衛國（古印度的一個國家）時。當時有一位比丘尼，對迦留陀夷（一位比丘的名字）犯了過失，迦留陀夷（一位比丘的名字）阻止這位比丘尼進入寺院。諸位比丘尼對比丘尼說：「你為什麼不向迦留陀夷（一位比丘的名字）懺悔呢？」比丘尼回答說：「他阻止我不讓我進入寺院，我怎麼懺悔呢？」諸位比丘尼不知道該怎麼辦。這件事稟告了佛陀，佛陀說：「比丘不應該阻止比丘尼進入寺院，應該阻止她進入自己的房舍。」
佛陀在舍衛國（古印度的一個國家）時。當時諸位比丘尼對比丘犯了過失，諸位比丘心中不悅。這件事稟告了佛陀，佛陀說：「如果比丘尼對比丘犯了過失，這位比丘應該阻止這位比丘尼參加說戒（每月兩次誦戒的儀式）、自恣（僧團成員互相指出過失的儀式）、受教誡法（接受教導的儀式）。」佛陀這樣約束告誡之後，這位比丘阻止比丘尼參加說戒（每月兩次誦戒的儀式）、自恣（僧團成員互相指出過失的儀式）、受教誡法（接受教導的儀式），其他的比丘卻允許她參加，因為這件事，爭鬥就發生了。諸位比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：「是遮止的比丘應該繼續遮止，其他人不應該遮止。」
佛陀在舍衛國（古印度的一個國家）時。當時諸位比丘對比丘尼犯了過失。諸位比丘尼心中不悅，這樣說道：「我們比丘尼犯了過失，比丘就阻止我們參加說戒（每月兩次誦戒的儀式）、自恣（僧團成員互相指出過失的儀式）、受教誡法（接受教導的儀式）。比丘對我們犯了過失，誰能和他們說呢？」這件事稟告了佛陀，佛陀說：「如果比丘對比丘尼犯了過失，比丘應該反過來向這位比丘尼懺悔。」佛陀這樣約束告誡之後，比
【English Translation】 English version: 『The Bhikkhuni N.N. (name of a Bhikkhuni) is silent; whoever does not agree, speak up. This is the end of the third Kamma (a monastic procedure).』 『The Sangha (monastic community) confers full ordination on Half-Kāsī N.N. (a designation for a Bhikkhuni), with N.N. (name of a Bhikkhuni) as the Preceptor. The Sangha approves, because they are silent; thus, this matter is decided!』 This messenger should immediately return to the Bhikkhuni monastery and announce the Kamma (a monastic procedure) to Half-Kāsī (a designation for a Bhikkhuni), neither adding nor subtracting, and should also explain the Three Refuges (the three things a Bhikkhuni relies on) and the Eight Defeat Laws (eight rules that lead to expulsion). The Preceptor and Ācariya (teacher) will gradually explain the remaining precepts in detail for you.」
The Buddha was in Śrāvastī (an ancient Indian city). At that time, a Bhikkhuni committed an offense against Kāludāyi (name of a Bhikkhu), and Kāludāyi (name of a Bhikkhu) prevented this Bhikkhuni from entering the monastery. The Bhikkhunis said to the Bhikkhuni, 『Why don't you apologize to Kāludāyi (name of a Bhikkhu)?』 The Bhikkhuni replied, 『He prevents me from entering the monastery, how can I apologize?』 The Bhikkhunis did not know what to do. They reported this matter to the Buddha, and the Buddha said, 『A Bhikkhu should not prevent a Bhikkhuni from entering the monastery, but should prevent her from entering his own dwelling.』
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the Bhikkhunis committed offenses against the Bhikkhus, and the Bhikkhus were displeased. They reported this matter to the Buddha, and the Buddha said, 『If a Bhikkhuni commits an offense against a Bhikkhu, that Bhikkhu should prevent that Bhikkhuni from participating in the recitation of the precepts (twice-monthly recitation of monastic rules), the Self-Surrender ceremony (a ceremony where monastics point out each other's faults), and receiving instruction.』 After the Buddha had thus instructed, that Bhikkhu prevented the Bhikkhuni from participating in the recitation of the precepts (twice-monthly recitation of monastic rules), the Self-Surrender ceremony (a ceremony where monastics point out each other's faults), and receiving instruction, but the other Bhikkhus allowed her to participate, and because of this, a dispute arose. The Bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 『The Bhikkhu who imposed the restriction should continue to do so, and others should not.』
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the Bhikkhus committed offenses against the Bhikkhunis. The Bhikkhunis were displeased and said, 『When we Bhikkhunis commit offenses, the Bhikkhus prevent us from participating in the recitation of the precepts (twice-monthly recitation of monastic rules), the Self-Surrender ceremony (a ceremony where monastics point out each other's faults), and receiving instruction. When the Bhikkhus commit offenses against us, who can speak to them?』 They reported this matter to the Buddha, and the Buddha said, 『If a Bhikkhu commits an offense against a Bhikkhuni, the Bhikkhu should, in turn, apologize to that Bhikkhuni.』 After the Buddha had thus instructed, the Bhik
丘悔過向比丘尼，比丘尼不受。是事白佛，佛言：「比丘悔過向比丘尼，比丘尼應受。」
佛在舍衛國。爾時有比丘尼于迦留陀夷所作過失，迦留陀夷遮受教誡法竟出界去。諸比丘尼言：「汝何不悔過向迦留陀夷？」是比丘尼言：「遮我教誡法已出界去，向誰悔過？」諸比丘尼不知云何？是事白佛，佛言：「從今比丘遮比丘尼，不應出界去。若出界，得突吉羅。」
佛在舍衛國。爾時王園比丘尼，精舍有剃髮師與比丘尼剃髮，誘誑一式叉摩尼壞出家心，如是誘誑第二、第三人，以是事故尼僧減少。諸比丘尼不知云何？是事白佛，佛言：「剃鬚時應令一善比丘尼在邊立看。」
佛在王舍城。爾時助提婆達多比丘尼賃房舍，后責價時得苦惱。諸居士呵責言：「汝等出家，何以賃舍？」是事白佛，佛言：「從今諸比丘尼不得賃舍。若賃，得突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，以治身具治身。諸居士呵責言：「諸比丘尼自言：『善好有功德。』以治身具治身，如王夫人、大臣婦。」是事白佛，佛言：「諸比丘尼，不應以治身具治身。若治，突吉羅。」有比丘尼，便以瓦石手拳自治身。是事白佛，佛言：「不應以瓦石手拳治身。若以是物自治身，得突吉羅。」佛言：「略說比丘尼，不應
【現代漢語翻譯】 現代漢語譯本： 丘悔過（confession）向比丘尼（bhikkhuni，佛教女出家人），比丘尼不受。這件事稟告佛陀，佛陀說：『比丘（bhikkhu，佛教男出家人）悔過向比丘尼，比丘尼應該接受。』
佛陀在舍衛國（Śrāvastī）。當時有比丘尼對迦留陀夷（Kāludāyin，人名）犯了過失，迦留陀夷阻止她接受教誡法（instruction）后就離開了界限。諸位比丘尼說：『你為什麼不向迦留陀夷悔過？』這位比丘尼說：『他阻止我接受教誡法后已經離開了界限，向誰悔過呢？』諸位比丘尼不知道該怎麼辦。這件事稟告佛陀，佛陀說：『從今以後比丘阻止比丘尼，不應該離開界限。如果離開界限，就犯突吉羅（dukkhata，輕罪）。』
佛陀在舍衛國。當時王園（Royal Garden）的比丘尼，精舍（vihara，寺院）里有剃髮師（barber）給比丘尼剃髮，誘騙一位式叉摩尼（śikṣamāṇā，準出家女）破壞出家之心，像這樣誘騙第二、第三個人，因為這件事尼僧（bhikkhuni sangha，比丘尼僧團）減少。諸位比丘尼不知道該怎麼辦。這件事稟告佛陀，佛陀說：『剃鬚時應該讓一位善良的比丘尼在旁邊站著看。』
佛陀在王舍城（Rājagṛha）。當時幫助提婆達多（Devadatta，人名）的比丘尼租賃房舍，後來索要租金時遇到苦惱。諸位居士（householder）呵責說：『你們出家人，為什麼要租賃房舍？』這件事稟告佛陀，佛陀說：『從今以後諸位比丘尼不得租賃房舍。如果租賃，就犯突吉羅。』
佛陀在王舍城。當時幫助提婆達多的比丘尼，用裝飾身體的器具裝飾身體。諸位居士呵責說：『諸位比丘尼自己說：『善良美好有功德。』卻用裝飾身體的器具裝飾身體，像王夫人、大臣的妻子一樣。』這件事稟告佛陀，佛陀說：『諸位比丘尼，不應該用裝飾身體的器具裝飾身體。如果裝飾，就犯突吉羅。』有比丘尼，就用瓦片石頭手拳自己裝飾身體。這件事稟告佛陀，佛陀說：『不應該用瓦片石頭手拳裝飾身體。如果用這些東西自己裝飾身體，就犯突吉羅。』佛陀說：『簡單地說比丘尼，不應該
【English Translation】 English version: A bhikkhu (Buddhist monk) confessed to a bhikkhuni (Buddhist nun), but the bhikkhuni did not accept it. This matter was reported to the Buddha, and the Buddha said: 'When a bhikkhu confesses to a bhikkhuni, the bhikkhuni should accept it.'
The Buddha was in Śrāvastī. At that time, a bhikkhuni committed an offense against Kāludāyin. Kāludāyin prevented her from receiving instruction and then left the boundary. The bhikkhunis said: 'Why don't you confess to Kāludāyin?' The bhikkhuni said: 'He prevented me from receiving instruction and has already left the boundary, to whom should I confess?' The bhikkhunis did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'From now on, when a bhikkhu prevents a bhikkhuni, he should not leave the boundary. If he leaves the boundary, he commits a dukkhaṭa (minor offense).'
The Buddha was in Śrāvastī. At that time, in the Royal Garden, there was a barber in the vihara (monastery) who was shaving the bhikkhunis' heads. He seduced a śikṣamāṇā (female novice) and ruined her intention to ordain. He seduced a second and third person in this way, and because of this, the bhikkhuni sangha (community of nuns) decreased. The bhikkhunis did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'When shaving, a virtuous bhikkhuni should stand nearby and watch.'
The Buddha was in Rājagṛha. At that time, bhikkhunis who were helping Devadatta rented houses, and later they suffered when the rent was demanded. The householders scolded them, saying: 'You are renunciants, why are you renting houses?' This matter was reported to the Buddha, and the Buddha said: 'From now on, bhikkhunis should not rent houses. If they rent, they commit a dukkhaṭa.'
The Buddha was in Rājagṛha. At that time, bhikkhunis who were helping Devadatta were adorning themselves with ornaments. The householders scolded them, saying: 'The bhikkhunis say themselves: 'We are virtuous and meritorious.' But they adorn themselves with ornaments, like the wives of kings and ministers.' This matter was reported to the Buddha, and the Buddha said: 'Bhikkhunis should not adorn themselves with ornaments. If they adorn themselves, they commit a dukkhaṭa.' Some bhikkhunis then adorned themselves with tiles, stones, and fists. This matter was reported to the Buddha, and the Buddha said: 'They should not adorn themselves with tiles, stones, and fists. If they adorn themselves with these things, they commit a dukkhaṭa.' The Buddha said: 'In short, bhikkhunis should not
以一切物治身。若治，突吉羅。」
佛在舍衛國。爾時自恣時，兩部僧和合。爾時驅式叉摩尼、沙彌、沙彌尼出，自相謂言：「汝等知不？何故驅我等出？今夜是等共集一處，各隨所喜共和合故。」諸比丘聞是事心不喜，是事白佛。佛言：「從今比丘尼，不應夜來自恣。諸比丘尼，應早起來從比丘作自恣。」
爾時諸比丘尼多，五百餘人一一自恣，食時已過。是事白佛，佛言：「從今諸比丘尼，不應一一從比丘僧自恣。應一比丘尼代一切比丘尼僧從比丘僧自恣。代自恣法者，代自恣人從坐起，脫革屣、胡跪、合掌，作是言：『比丘尼僧和合，禮大德僧足，問訊少病少惱起居安不？』問訊已作是言：『大德僧憶念！我等三月安居竟，我等今求大德說見聞疑罪。僧憐愍故，大德僧為我等說罪者，增長善法。』第二亦應言：『大德僧憶念！和合比丘尼僧稽首禮大德僧足，問訊少病少惱起居安不？』問訊已作是言：『我等三月安居竟，今求僧自恣說見聞疑罪。僧憐愍故，大德僧為我等說罪者，增長善法。』第三亦應言：『大德僧憶念！和合比丘尼僧稽首禮大德僧足，問訊少病少惱起居安不？』問訊已作是言：『我等三月安居竟，今求僧自恣說見聞疑罪。僧憐愍故，大德僧為我等說罪者，增長善法。』」
佛
【現代漢語翻譯】 現代漢語譯本：以任何事物來調理身體，如果調理，就犯了突吉羅（Dukkata，一種輕微的罪過）。
佛陀在舍衛國（Śrāvastī）時。當時是僧團自恣（Pravāraṇā，雨季安居結束時的儀式）的時候，比丘僧團和比丘尼僧團聚集在一起。當時，他們驅逐了式叉摩尼（Śikṣamāṇā，預備沙彌尼）、沙彌（Śrāmaṇera，小沙彌）和沙彌尼（Śrāmaṇerī，小沙彌尼），他們互相說道：『你們知道嗎？為什麼驅逐我們？今晚他們聚集在一起，各自隨自己的喜好而行事。』眾比丘聽到這件事後心中不悅，便將此事稟告佛陀。佛陀說：『從今以後，比丘尼不應該在晚上來自恣。比丘尼應該早起，向比丘僧團請求自恣。』
當時，比丘尼人數眾多，有五百多人，如果一一自恣，就會錯過用餐時間。眾比丘將此事稟告佛陀，佛陀說：『從今以後，比丘尼不應該一一向比丘僧團自恣。應該由一位比丘尼代表整個比丘尼僧團向比丘僧團自恣。』代表自恣的方法是，代表自恣的人從座位上站起來，脫掉革屣（皮鞋），胡跪（右膝著地），合掌，這樣說：『比丘尼僧團和合，頂禮大德僧團的足，問訊少病少惱，起居安好嗎？』問訊完畢后，這樣說：『大德僧團憶念！我們三個月的安居已經結束，我們現在請求大德說出我們的見聞疑罪。希望僧團憐憫我們，大德僧團為我們說罪，以增長善法。』第二次也應該這樣說：『大德僧團憶念！和合的比丘尼僧團稽首頂禮大德僧團的足，問訊少病少惱，起居安好嗎？』問訊完畢后，這樣說：『我們三個月的安居已經結束，現在請求僧團自恣，說出我們的見聞疑罪。希望僧團憐憫我們，大德僧團為我們說罪，以增長善法。』第三次也應該這樣說：『大德僧團憶念！和合的比丘尼僧團稽首頂禮大德僧團的足，問訊少病少惱，起居安好嗎？』問訊完畢后，這樣說：『我們三個月的安居已經結束，現在請求僧團自恣，說出我們的見聞疑罪。希望僧團憐憫我們，大德僧團為我們說罪，以增長善法。』
佛
【English Translation】 English version: To treat the body with any substance; if one treats, it is a Dukkata (a minor offense).
The Buddha was in Śrāvastī (舍衛國). At that time, it was the time of Pravāraṇā (自恣, the ceremony at the end of the rainy season retreat), and the two assemblies of monks and nuns were gathered together. At that time, they expelled the Śikṣamāṇā (式叉摩尼, a female novice undergoing training), Śrāmaṇera (沙彌, a male novice), and Śrāmaṇerī (沙彌尼, a female novice), who said to each other: 'Do you know why they are expelling us? Tonight, they are gathering together, each acting according to their own desires.' When the monks heard of this, they were displeased and reported the matter to the Buddha. The Buddha said: 'From now on, nuns should not come at night for Pravāraṇā. The nuns should rise early and request Pravāraṇā from the monks.'
At that time, there were many nuns, more than five hundred. If each one were to perform Pravāraṇā individually, the mealtime would be missed. The monks reported this matter to the Buddha, who said: 'From now on, nuns should not individually request Pravāraṇā from the monks. One nun should represent the entire assembly of nuns in requesting Pravāraṇā from the monks.' The method for representing Pravāraṇā is that the representative should rise from her seat, remove her leather sandals (革屣), kneel on her right knee (胡跪), join her palms (合掌), and say: 'The assembly of nuns, in harmony, bows to the feet of the venerable assembly of monks, inquiring whether you are free from illness and affliction, and whether your daily life is peaceful?' After inquiring, she should say: 'Venerable assembly, remember! Our three-month retreat has ended, and we now request the venerable ones to speak of our offenses seen, heard, or suspected. May the assembly have compassion on us, and may the venerable assembly speak of our offenses, so that we may increase in wholesome qualities.' The second time, she should also say: 'Venerable assembly, remember! The harmonious assembly of nuns bows its head and pays homage to the feet of the venerable assembly of monks, inquiring whether you are free from illness and affliction, and whether your daily life is peaceful?' After inquiring, she should say: 'Our three-month retreat has ended, and we now request the assembly to perform Pravāraṇā, speaking of our offenses seen, heard, or suspected. May the assembly have compassion on us, and may the venerable assembly speak of our offenses, so that we may increase in wholesome qualities.' The third time, she should also say: 'Venerable assembly, remember! The harmonious assembly of nuns bows its head and pays homage to the feet of the venerable assembly of monks, inquiring whether you are free from illness and affliction, and whether your daily life is peaceful?' After inquiring, she should say: 'Our three-month retreat has ended, and we now request the assembly to perform Pravāraṇā, speaking of our offenses seen, heard, or suspected. May the assembly have compassion on us, and may the venerable assembly speak of our offenses, so that we may increase in wholesome qualities.'
Buddha
在舍衛國。爾時有一居士，請佛及二部僧明日食，佛默然受。居士知佛受已，頭面禮足右繞而去，還自舍通夜辦種種多美飲食。早起敷座，遣使白佛：「時到，食具已辦，唯聖知時。」佛及二部僧入其舍，諸比丘尼隨智慧多者先坐。是居士見佛及二部僧坐已，自手行水欲下飲食，助提婆達多比丘尼語居士言：「此比丘尼是第一上座，此是第二上座，此是持律，此是持阿毗曇。」居士言：「我等不知不識，誰是第一上座、第二上座、持律、持阿毗曇？多有飯食足飽一切，莫散亂語。汝若不止者，汝等起行食，我等當坐。」佛遙見比丘尼作是語，聞居士呵責，食后以是事故集比丘僧，語諸比丘：「從今聽諸比丘尼隨上座次第坐。」
佛在舍衛國。爾時有居士，請佛及二部僧明日食，佛默然受。居士知佛受已，頭面禮足右繞而去，還自舍通夜辦種種多美飲食。早起敷座，遣使白佛：「時到，食具已辦，唯聖知時。」佛及二部僧入其舍。有比丘尼，問一比丘尼：「汝幾歲？」答言：「小住，當問和上尼、阿阇梨尼、共活尼。」即往問和上尼、阿阇梨尼、共活尼言：「我幾歲？」和上尼等答言：「我等疑忘。」諸比丘尼不知云何？是事白佛，佛言：「上座兩三人，應問次第坐，余不憶念者但坐。」
佛在舍衛國。爾
【現代漢語翻譯】 現代漢語譯本： 在舍衛國（Śrāvastī，古印度城市）的時候，有一位居士邀請佛陀和比丘、比丘尼二部僧眾第二天來家中應供。佛陀默然應允。居士知道佛陀已經接受邀請，便頂禮佛足，右繞佛陀后離去，回到家中連夜準備各種豐盛美味的飲食。第二天早晨，他鋪設好座位，派人稟告佛陀：『時間已到，齋飯已經準備妥當，恭請世尊知時。』佛陀和二部僧眾進入居士家中，一些比丘尼按照自己認為的智慧高低依次就座。這位居士看到佛陀和二部僧眾坐定后，親自倒水，準備開始供養飲食。這時，提婆達多（Devadatta，佛陀的堂弟，後背叛佛教）的隨從比丘尼對居士說：『這位比丘尼是第一上座，這位是第二上座，這位是持律者，這位是持阿毗曇（Abhidhamma，論藏）者。』居士說：『我們不認識誰是第一上座、第二上座、持律者、持阿毗曇者。這裡有很多飯食，足夠讓大家吃飽，請不要胡亂說話。如果你們不停下來，你們就起身離開，讓我們坐著。』佛陀遠遠地看到比丘尼們說這些話，聽到居士的呵責，飯後因為這件事召集比丘僧眾，對諸位比丘說：『從今以後，允許比丘尼們按照上座的次序就座。』
佛陀在舍衛國（Śrāvastī，古印度城市）的時候，有一位居士邀請佛陀和比丘、比丘尼二部僧眾第二天來家中應供。佛陀默然應允。居士知道佛陀已經接受邀請，便頂禮佛足，右繞佛陀后離去，回到家中連夜準備各種豐盛美味的飲食。第二天早晨，他鋪設好座位，派人稟告佛陀：『時間已到，齋飯已經準備妥當，恭請世尊知時。』佛陀和二部僧眾進入居士家中。有一位比丘尼問另一位比丘尼：『你多少歲了？』回答說：『稍等一下，我去問我的和上尼（Upādhyāyinī，親教師）、阿阇梨尼（Ācāryinī，軌範師）、共活尼。』她就去問和上尼、阿阇梨尼、共活尼說：『我多少歲了？』和上尼等回答說：『我們記不清了。』諸位比丘尼不知道該怎麼辦。這件事稟告佛陀，佛陀說：『上座兩三個人，應該詢問后按次序就座，其餘不記得的就隨便坐吧。』
佛陀在舍衛國（Śrāvastī，古印度城市）的時候。
【English Translation】 English version: While the Buddha was in Śrāvastī (an ancient Indian city), there was a householder who invited the Buddha and the two assemblies of monks and nuns to his home for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had accepted, the householder bowed his head to the Buddha's feet, circumambulated him to the right, and departed. He returned to his home and spent the entire night preparing various delicious and abundant foods. The next morning, he arranged the seats and sent a messenger to inform the Buddha: 'The time has arrived, the food is ready, may the Blessed One know the time.' The Buddha and the two assemblies of monks and nuns entered the householder's home. Some of the nuns, according to their perceived wisdom, took their seats in order. When the householder saw that the Buddha and the two assemblies of monks and nuns were seated, he personally poured water, preparing to offer the food. At this time, a nun who was a follower of Devadatta (the Buddha's cousin who later betrayed Buddhism) said to the householder: 'This nun is the first senior, this one is the second senior, this one is a Vinaya (rules of conduct) holder, and this one is an Abhidhamma (collection of philosophical texts) holder.' The householder said: 'We do not know who is the first senior, the second senior, the Vinaya holder, or the Abhidhamma holder. There is plenty of food here, enough for everyone to eat their fill, please do not speak randomly. If you do not stop, you may rise and leave, and we will sit.' The Buddha, seeing from afar the nuns speaking these words and hearing the householder's rebuke, gathered the assembly of monks after the meal because of this matter, and said to the monks: 'From now on, allow the nuns to sit according to the order of seniority.'
While the Buddha was in Śrāvastī (an ancient Indian city), there was a householder who invited the Buddha and the two assemblies of monks and nuns to his home for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had accepted, the householder bowed his head to the Buddha's feet, circumambulated him to the right, and departed. He returned to his home and spent the entire night preparing various delicious and abundant foods. The next morning, he arranged the seats and sent a messenger to inform the Buddha: 'The time has arrived, the food is ready, may the Blessed One know the time.' The Buddha and the two assemblies of monks and nuns entered the householder's home. One nun asked another nun: 'How old are you?' The other replied: 'Wait a moment, I will ask my Upādhyāyinī (preceptor), Ācāryinī (teacher), and fellow nun.' She then went to ask her Upādhyāyinī, Ācāryinī, and fellow nun, saying: 'How old am I?' The Upādhyāyinī and others replied: 'We have forgotten.' The nuns did not know what to do. They reported this matter to the Buddha, who said: 'The two or three seniors should be asked and seated in order, and the rest who do not remember can sit wherever they like.'
While the Buddha was in Śrāvastī (an ancient Indian city).
時有比丘尼，上山至阿練若處，欲受教誡故，遇賊剝衣裸形。諸比丘尼不知云何？是事白佛，佛言：「諸比丘尼應住聚落中待比丘。」比丘尼聚落中待，有比丘入聚落乞食，從余道還山阿練若處，日已向中，諸比丘尼垂當斷食。是事白佛，佛言：「應二人共行。」即二人共行。二人不知法，所可至處看彩畫舍。比丘問言：「汝等欲受教誡耶？」答言：「如是。」是事白佛，佛言：「應遣二知法了了比丘尼受教誡。」即遣二知法了了比丘尼。是二比丘尼欲令一切比丘僧和合，我等當受教誡。是事白佛，佛言：「不須一切僧和合，隨所見比丘，應受教誡。」余時到比丘所，有欲教誡者、有不欲者，不欲者便舍起去，諸比丘尼即便隨去。諸居士在僧坊者，作是言：「比丘尼欲行淫慾，比丘不欲故舍起去。」諸比丘不知云何？是事白佛，佛言：「比丘不應起去。若不欲者應言：『我不能教誡比丘尼。』」
佛在舍衛國。諸比丘尼受教誡法，還說戒竟，明日詣僧坊不知報誰？是事白佛，佛言：「隨受教誡比丘，應還報是人。」時是比丘尼門下立問言：「此中有是人不？」答言：「誰耶？」比丘尼言：「如此者。」「是事不應爾。」諸比丘尼不知云何？是事白佛，佛言：「比丘尼應問所教誡比丘名字、種姓，善好憶持。應問
【現代漢語翻譯】 現代漢語譯本：當時，有一位比丘尼（bhikkhuni，佛教女性出家眾）上山前往阿練若（aranya，寂靜處，適合修行的地方），想要接受教誡，結果遇到盜賊被剝光衣服。眾比丘尼（bhikkhuni，佛教女性出家眾）不知如何是好，便將此事稟告佛陀。佛陀說：『比丘尼（bhikkhuni，佛教女性出家眾）應當住在聚落（居住地）中等待比丘（bhikkhu，佛教男性出家眾）。』比丘尼（bhikkhuni，佛教女性出家眾）在聚落（居住地）中等待，有比丘（bhikkhu，佛教男性出家眾）進入聚落（居住地）乞食，從別的路返回山中阿練若（aranya，寂靜處，適合修行的地方），這時太陽已經偏西，比丘尼（bhikkhuni，佛教女性出家眾）快要錯過用餐時間。她們將此事稟告佛陀，佛陀說：『應當兩人一起同行。』於是她們兩人一起同行。這兩人不懂佛法，所到的地方只是觀看彩繪的房屋。比丘（bhikkhu，佛教男性出家眾）問她們：『你們想要接受教誡嗎？』她們回答說：『是的。』她們將此事稟告佛陀，佛陀說：『應當派遣兩位懂法且明瞭的比丘尼（bhikkhuni，佛教女性出家眾）去接受教誡。』於是派遣了兩位懂法且明瞭的比丘尼（bhikkhuni，佛教女性出家眾）。這兩位比丘尼（bhikkhuni，佛教女性出家眾）想要讓所有的比丘僧（bhikkhu sangha，佛教僧團）都和合，我們才能接受教誡。她們將此事稟告佛陀，佛陀說：『不需要所有的僧眾都和合，只要見到比丘（bhikkhu，佛教男性出家眾），就應當接受教誡。』其他時候，她們去到比丘（bhikkhu，佛教男性出家眾）那裡，有的比丘（bhikkhu，佛教男性出家眾）想要教誡，有的不想要教誡，不想要教誡的比丘（bhikkhu，佛教男性出家眾）就起身離開，比丘尼（bhikkhuni，佛教女性出家眾）就跟隨著離開。一些住在僧坊（僧侶住所）的居士（在家信徒）就說：『比丘尼（bhikkhuni，佛教女性出家眾）想要行淫慾，比丘（bhikkhu，佛教男性出家眾）不想要，所以起身離開。』眾比丘（bhikkhu，佛教男性出家眾）不知如何是好，便將此事稟告佛陀。佛陀說：『比丘（bhikkhu，佛教男性出家眾）不應該起身離開。如果不想要教誡，應當說：『我不能教誡比丘尼（bhikkhuni，佛教女性出家眾）。』』 佛陀在舍衛國（Sravasti，古印度城市）的時候。眾比丘尼（bhikkhuni，佛教女性出家眾）接受教誡后，誦戒完畢，第二天前往僧坊（僧侶住所），不知道應該向誰回報。她們將此事稟告佛陀，佛陀說：『應當向接受教誡的比丘（bhikkhu，佛教男性出家眾）回報。』當時，比丘尼（bhikkhuni，佛教女性出家眾）在門下站立詢問：『這裡有這個人嗎？』有人回答說：『是誰？』比丘尼（bhikkhuni，佛教女性出家眾）說：『像這樣的人。』『這件事不應該這樣。』眾比丘尼（bhikkhuni，佛教女性出家眾）不知如何是好，便將此事稟告佛陀。佛陀說：『比丘尼（bhikkhuni，佛教女性出家眾）應當詢問所教誡比丘（bhikkhu，佛教男性出家眾）的名字、種姓，好好記住。應當詢問。』
【English Translation】 English version: At one time, there was a bhikkhuni (Buddhist nun) who went up a mountain to a aranya (secluded place, suitable for practice), wanting to receive instruction. As a result, she encountered thieves who stripped her naked. The bhikkhunis (Buddhist nuns) did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'The bhikkhunis (Buddhist nuns) should stay in a settlement (residential area) and wait for a bhikkhu (Buddhist monk).' The bhikkhunis (Buddhist nuns) waited in the settlement (residential area). A bhikkhu (Buddhist monk) entered the settlement (residential area) to beg for food and returned to the aranya (secluded place, suitable for practice) in the mountains by another route. By this time, the sun was already setting, and the bhikkhunis (Buddhist nuns) were about to miss their mealtime. They reported this matter to the Buddha, who said, 'They should travel together in pairs.' So they traveled together in pairs. These two did not understand the Dharma and only went to places where they could look at painted houses. The bhikkhu (Buddhist monk) asked them, 'Do you want to receive instruction?' They replied, 'Yes.' They reported this matter to the Buddha, who said, 'Two bhikkhunis (Buddhist nuns) who understand the Dharma clearly should be sent to receive instruction.' So two bhikkhunis (Buddhist nuns) who understood the Dharma clearly were sent. These two bhikkhunis (Buddhist nuns) wanted all the bhikkhu sangha (Buddhist monastic community) to be in harmony so that they could receive instruction. They reported this matter to the Buddha, who said, 'It is not necessary for all the sangha to be in harmony. As long as you see a bhikkhu (Buddhist monk), you should receive instruction.' At other times, they went to the bhikkhus (Buddhist monks), and some bhikkhus (Buddhist monks) wanted to give instruction, while others did not. Those who did not want to give instruction would get up and leave, and the bhikkhunis (Buddhist nuns) would follow them. Some laypeople (householders) who lived in the sangharama (monastery) said, 'The bhikkhunis (Buddhist nuns) want to engage in sexual activity, but the bhikkhus (Buddhist monks) do not want to, so they get up and leave.' The bhikkhus (Buddhist monks) did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'The bhikkhus (Buddhist monks) should not get up and leave. If they do not want to give instruction, they should say, 『I cannot instruct the bhikkhunis (Buddhist nuns).』' The Buddha was in Sravasti (ancient Indian city). After the bhikkhunis (Buddhist nuns) received instruction and finished reciting the precepts, they went to the sangharama (monastery) the next day and did not know who to report to. They reported this matter to the Buddha, who said, 'You should report to the bhikkhu (Buddhist monk) who gave the instruction.' At that time, the bhikkhunis (Buddhist nuns) stood at the gate and asked, 'Is this person here?' Someone replied, 'Who is it?' The bhikkhunis (Buddhist nuns) said, 'Someone like this.' 'This should not be done like this.' The bhikkhunis (Buddhist nuns) did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'The bhikkhunis (Buddhist nuns) should ask for the name and lineage of the bhikkhu (Buddhist monk) who gave the instruction and remember it well. They should ask.'
言：『某比丘和上、某比丘阿阇梨、某比丘弟子。』」
佛在舍衛國。爾時比丘尼僧，得𢃑佈施，諸比丘尼不受，作是言：「佛未聽我等畜𢃑。」是事白佛，佛言：「從今聽比丘尼僧受𢃑施，私亦受。」
佛在舍衛國。爾時有比丘尼乞食時，手持缽食巷中行，屋上有毒蛇，屎墮食中。比丘尼啖是食，毒發垂死，是事白佛，佛言：「應作蓋覆食器上。」
佛在王舍城。爾時助提婆達多比丘尼，背上負物，似畜生負馱。是事白佛，佛言：「從今諸比丘尼，不應背上負物。若負物者，突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，客作華鬘，責價時受苦惱。諸居士呵責言：「汝等出家，何用客作華鬘？」是事白佛，佛言：「從今不聽比丘尼客作華鬘。客作者，突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，畜盛大便器，銅盤、澡盤、銅杓。諸居士呵責言：「諸比丘尼自言：『善好有德。』畜如是器，如王夫人、大臣婦。」是事白佛，佛言：「從今不聽比丘尼畜銅盔盛大便器，銅盤、澡盤、銅杓。若畜，突吉羅。不犯者，畜銅水瓶、銅澡罐、銅蓋。」
佛在舍衛國。有比丘尼作酒，居士言：「汝等出家人，何以作酒？」有少欲知足比丘尼，聞是事心不喜，以是事白佛。佛以是事
集比丘僧，集僧已語諸比丘：「從今比丘尼不得作酒。作酒者，突吉羅。」
佛在舍衛國。爾時諸婦人新來不久，其夫出行死，是諸婦人舍舍市肆，出家作比丘尼。作比丘尼已，賃舍與他住，后索價時受諸苦惱。諸居士呵責言：「汝等出家，何用賃舍？」是事白佛，佛言：「從今不聽比丘尼賃舍市肆。若賃與他者，突吉羅。」
佛在舍衛國。爾時偷罹難陀比丘尼，著新疏衣，市巷多人中行，內身露現。諸居士言：「善女是名何衣？」答言：「是名新疏衣。」諸居士呵責言：「諸比丘尼自言：『善好有德。』云何著新疏衣，如王夫人、如大臣婦。」是事白佛，佛言：「從今不聽比丘尼著薄疏衣。著者，突吉羅。」
佛在王舍城。爾時有助提婆達多比丘尼，在女人洗處浴。諸居士呵責言：「諸比丘尼自言：『善好有德。』在女人洗處浴，如王夫人、大臣婦。」是事白佛，佛言：「從今不聽諸比丘尼，女人洗處浴。若浴，突吉羅。」
佛在舍衛國。爾時偷罹難陀比丘尼，用澡豆浴身入女根中。是事白佛，佛言：「從今不聽比丘尼用澡豆浴。用者，突吉羅。」
佛在舍衛國。爾時偷罹難陀比丘尼，水中逆行，諸比丘尼問言：「汝何以逆水行？」答言：「欲受觸樂。」是事白佛，佛言：「從今不
【現代漢語翻譯】 現代漢語譯本 佛陀召集比丘僧團，集會完畢后告訴眾比丘：『從今以後，比丘尼不得釀酒。釀酒者，犯突吉羅（輕罪）。』
佛陀在舍衛國（Śrāvastī）。當時，一些新出家的比丘尼，她們的丈夫去世不久。這些婦人捨棄了原有的房產和店舖，出家成為比丘尼。成為比丘尼后，她們將房舍出租給他人居住，後來索要租金時遭受諸多苦惱。一些居士呵斥她們說：『你們既然已經出家，為何還要出租房舍？』這件事稟告了佛陀，佛陀說：『從今以後，不允許比丘尼出租房舍和店舖。如果出租給他人，犯突吉羅（輕罪）。』
佛陀在舍衛國（Śrāvastī）。當時，偷罹難陀（Thullanandā）比丘尼穿著新的輕薄衣服，在市井街道人多的地方行走，內衣顯露出來。一些居士問道：『這位善女，你穿的這件衣服叫什麼？』她回答說：『這叫新的輕薄衣服。』居士們呵斥說：『這些比丘尼自稱：『善良美好，具有德行。』怎麼能穿著輕薄的衣服，像王夫人、大臣的妻子一樣。』這件事稟告了佛陀，佛陀說：『從今以後，不允許比丘尼穿著輕薄的衣服。穿著者，犯突吉羅（輕罪）。』
佛陀在王舍城（Rājagṛha）。當時，有位幫助提婆達多（Devadatta）的比丘尼，在婦女洗浴的地方洗澡。一些居士呵斥說：『這些比丘尼自稱：『善良美好，具有德行。』怎麼能在婦女洗浴的地方洗澡，像王夫人、大臣的妻子一樣。』這件事稟告了佛陀，佛陀說：『從今以後，不允許比丘尼在婦女洗浴的地方洗澡。如果洗澡，犯突吉羅（輕罪）。』
佛陀在舍衛國（Śrāvastī）。當時，偷罹難陀（Thullanandā）比丘尼用澡豆（一種清潔用品）洗浴身體，甚至洗到女根裡面。這件事稟告了佛陀，佛陀說：『從今以後，不允許比丘尼用澡豆洗浴。使用者，犯突吉羅（輕罪）。』
佛陀在舍衛國（Śrāvastī）。當時，偷罹難陀（Thullanandā）比丘尼在水中逆流而行，其他比丘尼問她：『你為什麼要逆水而行？』她回答說：『想要感受觸樂。』這件事稟告了佛陀，佛陀說：『從今以後，不
【English Translation】 English version The Buddha gathered the Bhikkhu Sangha (community of monks), and after assembling the Sangha, he addressed the Bhikkhus (monks): 'From now on, Bhikkhunis (nuns) are not allowed to make alcohol. Whoever makes alcohol commits a Dukkhata (minor offense).'
The Buddha was in Śrāvastī (city in ancient India). At that time, some newly ordained Bhikkhunis (nuns) had husbands who had recently passed away. These women abandoned their properties and shops, and became Bhikkhunis (nuns). After becoming Bhikkhunis (nuns), they rented out their houses to others, and later suffered much distress when demanding rent. Some laypeople scolded them, saying: 'Since you have renounced the world, why do you rent out your houses?' This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis (nuns) are not allowed to rent out houses and shops. If they rent them out to others, they commit a Dukkhata (minor offense).'
The Buddha was in Śrāvastī (city in ancient India). At that time, Thullanandā (name of a Bhikkhuni) Bhikkhuni (nun) was wearing new, thin clothing and walking in crowded streets, revealing her undergarments. Some laypeople asked: 'Good woman, what is the name of this garment you are wearing?' She replied: 'It is called new, thin clothing.' The laypeople scolded her, saying: 'These Bhikkhunis (nuns) claim to be 'good and virtuous.' How can they wear thin clothing like the wives of kings and ministers?' This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis (nuns) are not allowed to wear thin clothing. Whoever wears it commits a Dukkhata (minor offense).'
The Buddha was in Rājagṛha (city in ancient India). At that time, a Bhikkhuni (nun) who supported Devadatta (a rival of the Buddha) was bathing in a place where women washed. Some laypeople scolded her, saying: 'These Bhikkhunis (nuns) claim to be 'good and virtuous.' How can they bathe in a place where women wash, like the wives of kings and ministers?' This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis (nuns) are not allowed to bathe in a place where women wash. If they bathe, they commit a Dukkhata (minor offense).'
The Buddha was in Śrāvastī (city in ancient India). At that time, Thullanandā (name of a Bhikkhuni) Bhikkhuni (nun) used soap powder to wash her body, even inside her vagina. This matter was reported to the Buddha, and the Buddha said: 'From now on, Bhikkhunis (nuns) are not allowed to use soap powder to wash. Whoever uses it commits a Dukkhata (minor offense).'
The Buddha was in Śrāvastī (city in ancient India). At that time, Thullanandā (name of a Bhikkhuni) Bhikkhuni (nun) was walking upstream in the water. Other Bhikkhunis (nuns) asked her: 'Why are you walking upstream?' She replied: 'I want to experience the pleasure of touch.' This matter was reported to the Buddha, and the Buddha said: 'From now on, not'
聽比丘尼水中逆行。若逆水行，突吉羅。」
佛在王舍城。爾時助提婆達多比丘尼，畜雜色莊嚴缽支，諸居士呵責言：「諸比丘尼自言：『善好有德。』畜雜色缽支，如王夫人、大臣婦。」是事白佛，佛言：「從今不聽比丘尼畜雜色缽支。若畜，突吉羅。」
佛在舍衛國。爾時比丘尼僧，得水精器佈施，諸比丘尼不受：「我何用是為？」是事白佛，佛言：「從今聽比丘尼受水精器，作僧水器用。」
后二十法下
佛在舍衛國。有乞食比丘，中前著衣持缽，入舍衛城乞食。到乞食家入外門，不記識中門，內門亦不記識。還時錯入余門，謂是出門。入已見一女人仰臥，此女人夢中失不凈，比丘見已慚愧還出。出已此女人夫來，見婦露身臥不凈出，即作此念：「是比丘必共我婦作非梵行。」便往捉比丘言：「比丘汝好耶？共我婦作不凈行。」比丘答言：「不作。」夫言：「何以入我舍耶？」答言：「我謂是可出門。」即罵比丘：「云何入我房戶謂是可出門？」是人即以手腳極打是比丘便放。打比丘聲故，女人即覺，語夫言：「作何物？」答言：「打比丘。」「何以故打？」「以汝故打。」婦語夫言：「此比丘於我無過，我自夢中失不凈。」夫即罵婦：「汝共作不凈事，云何不伏耶？」以手腳打是比
【現代漢語翻譯】 現代漢語譯本：聽比丘尼在水中逆行是犯戒行為。如果逆水而行，犯突吉羅（Dukkata，輕罪）。
佛陀在王舍城（Rajagrha）時。當時，有助長提婆達多（Devadatta，佛陀的堂兄弟）的比丘尼，使用雜色的裝飾缽支（Patra，缽的支架或裝飾），居士們呵斥她們說：『這些比丘尼自稱『善良有德』，卻使用雜色的缽支，如同王夫人、大臣的妻子一樣。』這件事稟告佛陀后，佛陀說：『從今以後，不允許比丘尼使用雜色的缽支。如果使用，犯突吉羅。』
佛陀在舍衛國（Sravasti）時。當時，比丘尼僧團得到水精器（Sphatika，水晶製成的器皿）的佈施，一些比丘尼不接受，說：『我們要這個做什麼？』這件事稟告佛陀后，佛陀說：『從今以後，允許比丘尼接受水精器，作為僧團的水器使用。』
后二十法下
佛陀在舍衛國時。有一位乞食的比丘，上午穿好衣服，拿著缽，進入舍衛城乞食。到達一家乞食的人家，進入外門后，沒有記住中門，內門也沒有記住。返回時錯誤地進入了其他的門，以為是出門。進去後，看見一個女人仰臥著，這個女人在夢中遺失了不凈之物，比丘看見後感到慚愧，就退了出來。出來后，這個女人的丈夫回來了，看見妻子裸露身體臥著，並且有不凈之物，就產生了這樣的想法：『這個比丘一定和我妻子做了非梵行（Abrahmacarya，指性行為）。』於是就去抓住比丘說：『比丘，你好啊？和我妻子做了不凈行。』比丘回答說：『沒有做。』丈夫說：『那你為什麼進入我的家？』回答說：『我以為這是可以出去的門。』丈夫就罵比丘：『怎麼能進入我的房間，還說這是可以出去的門？』這個人就用手腳狠狠地打了這個比丘，然後放了他。因為打比丘的聲音，女人就醒了，問丈夫說：『在做什麼？』回答說：『在打比丘。』『為什麼要打？』『因為你才打他。』妻子對丈夫說：『這個比丘對我沒有過錯，是我自己在夢中遺失了不凈之物。』丈夫就罵妻子：『你做了不凈之事，為什麼不承認？』用手腳打這個比丘
【English Translation】 English version: It is not allowed for a Bhikkhuni (Buddhist nun) to go against the current in water. If she goes against the current, it is an offense of Dukkata (minor offense).
The Buddha was in Rajagrha (city in ancient India). At that time, some Bhikkhunis who were supporting Devadatta (Buddha's cousin), used Patras (bowl stands or decorations) of mixed colors. Laypeople criticized them, saying, 'These Bhikkhunis claim to be 'virtuous and good,' yet they use Patras of mixed colors, like the wives of kings and ministers.' When this matter was reported to the Buddha, the Buddha said, 'From now on, Bhikkhunis are not allowed to use Patras of mixed colors. If they do, it is an offense of Dukkata.'
The Buddha was in Sravasti (ancient Indian city). At that time, the Bhikkhuni Sangha (community of nuns) received offerings of Sphatika (crystal vessels). Some Bhikkhunis refused to accept them, saying, 'What would we do with these?' When this matter was reported to the Buddha, the Buddha said, 'From now on, Bhikkhunis are allowed to accept Sphatika vessels for use as water containers for the Sangha.'
The Latter Twenty Rules - Part 2
The Buddha was in Sravasti. There was a Bhikkhu (Buddhist monk) who, in the forenoon, put on his robes, took his bowl, and entered the city of Sravasti to beg for food. Arriving at a house where he was begging, he entered the outer gate but did not remember the middle gate, nor did he remember the inner gate. When returning, he mistakenly entered another gate, thinking it was the exit. After entering, he saw a woman lying on her back. This woman had discharged impure matter in her sleep. The Bhikkhu, seeing this, felt ashamed and retreated. After he left, the woman's husband returned and saw his wife lying naked with impure matter. He thought, 'This Bhikkhu must have engaged in Abrahma-carya (non-celibate conduct, i.e., sexual activity) with my wife.' So he went and grabbed the Bhikkhu, saying, 'Bhikkhu, are you well? You engaged in impure conduct with my wife.' The Bhikkhu replied, 'I did not.' The husband said, 'Then why did you enter my house?' He replied, 'I thought it was the exit.' The husband then scolded the Bhikkhu, 'How could you enter my room and say it was the exit?' The man then beat the Bhikkhu severely with his hands and feet and released him. Because of the sound of the Bhikkhu being beaten, the woman woke up and asked her husband, 'What are you doing?' He replied, 'I am beating the Bhikkhu.' 'Why are you beating him?' 'I am beating him because of you.' The wife said to her husband, 'This Bhikkhu has done nothing wrong to me; I myself discharged impure matter in my sleep.' The husband then scolded his wife, 'You engaged in impure conduct, why don't you admit it?' He beat the Bhikkhu with his hands and feet.
丘，勞熟已捨去。是比丘大受苦痛已還去，以是事向諸比丘說。諸比丘以是事向佛廣說。佛以是事集比丘僧已，語諸比丘：「乞食有二種：一者受請、二者不受請。若受請已欲受僧物分者，應舍乞食法已受僧物分。若不捨乞食法受僧物分者，得突吉羅。若受僧物僧物分已，故言：『我乞食。』者，犯妄語波夜提。不受請人若欲受請、若欲受僧物分者，應舍乞食法已受請、受僧物分。若不捨乞食法受請、受僧物分者，得突吉羅。若受請受僧物分已，故言：『我乞食。』者，犯妄語波夜提。」佛言：「從今教汝等乞食法，若比丘乞食時，應學行是法。若欲下床時，應徐下一腳，次下第二腳，安徐起。徐就架上取安陀衛，莫牽，安徐著。著已應左右看，齊正不？若不齊正者更應著，若齊正者止。徐就架上取泥洹僧，莫牽，安徐著。著已左右看，齊正不？若不齊正者更應著，若齊正者止。徐就架上取郁多羅僧，莫牽，安徐著。著已左右看，齊正不？若不齊正者更應著，若齊正者止。徐就架上取僧伽梨，莫牽，安徐著左肩上。徐徐取缽，莫放地。徐取錫杖，不應曳地。向戶時，安徐推橝開戶徐出。出戶時，莫以衣觸兩邊。出已應左手牽戶扇、右手牽橝。若戶扇在右、橝在左者，以右手牽扇、左手下橝。下橝已應排看堅牢不？若不
【現代漢語翻譯】 現代漢語譯本： 丘（比丘），勞熟已經捨棄了。這位比丘因為受到極大的苦痛而返回，並將此事告訴了其他的比丘。比丘們將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘僧團，對比丘們說：『乞食有兩種方式：一是接受邀請，二是不接受邀請。如果接受了邀請，想要接受僧團的財物分配，就應該捨棄乞食的修行方式，然後接受僧團的財物分配。如果不捨棄乞食的修行方式而接受僧團的財物分配，就會犯突吉羅（Dukkata，惡作罪）。如果接受了僧團的財物分配后，故意說：「我乞食。」，就犯了妄語波夜提（Pacittiya，墮罪）。不接受邀請的人如果想要接受邀請，或者想要接受僧團的財物分配，就應該捨棄乞食的修行方式，然後接受邀請，接受僧團的財物分配。如果不捨棄乞食的修行方式而接受邀請，接受僧團的財物分配，就會犯突吉羅。如果接受了邀請，接受了僧團的財物分配后，故意說：「我乞食。」，就犯了妄語波夜提。』 佛陀說：『從現在開始教導你們乞食的方法，如果比丘乞食時，應該學習並奉行這些方法。如果想要下床時，應該緩慢地先下一隻腳，然後下第二隻腳，安穩地起身。緩慢地從架子上取下安陀衛（Antaravasaka，內衣），不要拉扯，安穩地穿上。穿上后應該左右看看，是否齊整？如果不齊整就應該重新穿，如果齊整就停止。緩慢地從架子上取下泥洹僧（Nivasan，下裙），不要拉扯，安穩地穿上。穿上后左右看看，是否齊整？如果不齊整就應該重新穿，如果齊整就停止。緩慢地從架子上取下郁多羅僧（Uttarasan，上衣），不要拉扯，安穩地穿上。穿上后左右看看，是否齊整？如果不齊整就應該重新穿，如果齊整就停止。緩慢地從架子上取下僧伽梨（Sanghati，大衣），不要拉扯，安穩地搭在左肩上。緩慢地拿起缽，不要放在地上。緩慢地拿起錫杖，不應該拖在地上。走向門口時，安穩地推動門閂，打開門，緩慢地出去。出門時，不要讓衣服碰到門的兩邊。出去后應該左手拉著門扇，右手拉著門閂。如果門扇在右邊，門閂在左邊，就用右手拉門扇，左手放下門閂。放下門閂后應該檢查是否堅固？如果不'
【English Translation】 English version: Venerable, the labor of begging has been abandoned. That bhikkhu, having suffered great pain, returned and told the other bhikkhus about it. The bhikkhus reported this matter in detail to the Buddha. The Buddha, having gathered the Sangha (community of monks) because of this matter, said to the bhikkhus: 'There are two ways of begging for alms: one is accepting invitations, and the other is not accepting invitations. If one accepts an invitation and wants to receive a share of the Sangha's property, one should abandon the practice of begging for alms and then receive a share of the Sangha's property. If one does not abandon the practice of begging for alms and receives a share of the Sangha's property, one commits a Dukkata (wrongdoing). If one has received a share of the Sangha's property and deliberately says, "I beg for alms," one commits a Pacittiya (expiation). If one who does not accept invitations wants to accept invitations or wants to receive a share of the Sangha's property, one should abandon the practice of begging for alms and then accept invitations and receive a share of the Sangha's property. If one does not abandon the practice of begging for alms and accepts invitations and receives a share of the Sangha's property, one commits a Dukkata. If one has accepted invitations and received a share of the Sangha's property and deliberately says, "I beg for alms," one commits a Pacittiya.' The Buddha said: 'From now on, I will teach you the method of begging for alms. When a bhikkhu begs for alms, he should learn and practice these methods. When you want to get out of bed, you should slowly put down one foot first, then the second foot, and get up steadily. Slowly take the Antaravasaka (inner garment) from the rack, do not pull it, and put it on steadily. After putting it on, you should look left and right to see if it is neat. If it is not neat, you should put it on again; if it is neat, stop. Slowly take the Nivasan (lower robe) from the rack, do not pull it, and put it on steadily. After putting it on, look left and right to see if it is neat. If it is not neat, you should put it on again; if it is neat, stop. Slowly take the Uttarasan (upper robe) from the rack, do not pull it, and put it on steadily. After putting it on, look left and right to see if it is neat. If it is not neat, you should put it on again; if it is neat, stop. Slowly take the Sanghati (outer robe) from the rack, do not pull it, and put it on steadily over your left shoulder. Slowly pick up the bowl, do not put it on the ground. Slowly pick up the staff, and do not drag it on the ground. When approaching the door, steadily push the bolt, open the door, and slowly go out. When going out, do not let your clothes touch both sides of the door. After going out, you should hold the door leaf with your left hand and the bolt with your right hand. If the door leaf is on the right and the bolt is on the left, use your right hand to pull the door leaf and your left hand to lower the bolt. After lowering the bolt, you should check if it is secure. If not'
堅牢更閉，堅牢者止。若共佛行，應在佛后。應白和上，應右繞佛塔、聲聞塔已，徐徐瀉水著缽中，莫使瓶缽相觸。應安徐洗缽，莫使有聲。不得挑水澆缽底。若僧坊門閉者，應徐卻橝開門，安徐出門。出門時，莫以衣觸兩邊。應徐以缽杖著一處已，徐著一重革屣。應徐取缽杖，應安徐在道行。行時莫拖曳革屣。近聚落已，徐以缽杖著一處，應徐取僧伽梨著。著已應看齊正不？若不齊正應更著，若齊正者止。應徐取缽杖入巷時，不得上下看，應直前。若遙見狂象、狂馬、狂牛、狂狗、狂裸形人者，應避道。若至乞食家，應好識外門、中門、內門相，入庭中住彈指。若無所得，應第二彈指。若復不得，應更三彈指。三彈指已，若得者，應兩手捉缽曲身受食。若更余處乞食時，應看日時節。若日故早更乞，若日時至便止。不應上下看，直視前行。若遙見狂象、狂馬、狂牛、狂狗、狂裸形人者應避。出聚落時，徐捉缽杖著一處。徐取僧伽梨，中牒抖擻著右肩上，徐取缽杖。若先到食處，應敷座床，取揩腳物、拭腳物、安水瓨、水瓶，應掃灑食處塗地。若和上、阿阇梨在食處者，若得好食，先與和上阿阇梨。與飲時莫令指入器中。若在後者，應舉床座、舉揩腳物、拭腳物、安水瓨、水瓶，掃灑除糞還入房中。入房中時，應牽橝
【現代漢語翻譯】 現代漢語譯本： 堅固地關閉門閂，要讓堅固的門閂停止運作。如果與佛陀同行，應當在佛陀身後。應當稟告和尚（Upadhyaya，親教師），應當右繞佛塔、聲聞塔后，慢慢地將水倒入缽中，不要讓瓶子和缽互相碰撞。應當安靜地洗缽，不要發出聲音。不得挑起水來澆缽底。如果僧房的門關閉著，應當慢慢地挪開門閂打開門，安靜地出門。出門時，不要讓衣服碰到兩邊。應當慢慢地將缽和錫杖放在一處后，慢慢地穿上一重革屣（皮鞋）。應當慢慢地拿起缽和錫杖，應當安靜地在路上行走。行走時不要拖拉革屣。靠近村落後，慢慢地將缽和錫杖放在一處，應當慢慢地取出僧伽梨（Samghati，大衣）穿上。穿好后應當看看是否整齊？如果不整齊應當重新穿，如果整齊就停止。應當慢慢地拿起缽和錫杖進入巷子時，不得上下觀看，應當直視前方。如果遠遠地看見發狂的象、發狂的馬、發狂的牛、發狂的狗、發狂的裸體人，應當避開道路。如果到達乞食的人家，應當好好地辨識外門、中門、內門的形貌，進入庭院中站立並彈指。如果沒有得到食物，應當第二次彈指。如果仍然沒有得到，應當再第三次彈指。三次彈指后，如果得到食物，應當兩手拿著缽彎腰接受食物。如果再去其他地方乞食時，應當看看時間。如果時間還早可以再去乞食，如果時間到了就停止。不應當上下觀看，直視前方行走。如果遠遠地看見發狂的象、發狂的馬、發狂的牛、發狂的狗、發狂的裸體人，應當避開。出村落時，慢慢地拿起缽和錫杖放在一處。慢慢地取出僧伽梨，對疊抖擻后搭在右肩上，慢慢地拿起缽和錫杖。如果先到達吃飯的地方，應當鋪設座位，取出擦腳布、拭腳布，安放水罐、水瓶，應當灑掃吃飯的地方並塗地。如果和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）在吃飯的地方，如果得到好的食物，先給和尚、阿阇梨。給他們飲水時不要讓手指進入器皿中。如果在後面到達，應當收拾床座、收拾擦腳布、拭腳布，安放水罐、水瓶，掃灑清除糞便后返回房中。進入房中時，應當拉動門閂。
【English Translation】 English version: Securely close the bolt, and ensure the secure bolt ceases its function. If walking with the Buddha, one should be behind the Buddha. One should inform the Upadhyaya (preceptor), and after circumambulating the stupa of the Buddha and the stupa of the Sravakas (disciples), slowly pour water into the bowl, being careful not to let the bottle and bowl touch each other. One should quietly wash the bowl, making no sound. One must not scoop water to pour on the bottom of the bowl. If the door of the Sangha's (monastic community) residence is closed, one should slowly move the bolt to open the door and quietly exit. When exiting, one should not let the robe touch either side. One should slowly place the bowl and staff in one place, and slowly put on a pair of leather sandals. One should slowly pick up the bowl and staff, and walk quietly on the road. When walking, one should not drag the leather sandals. Approaching a village, one should slowly place the bowl and staff in one place, and slowly take out the Samghati (outer robe) and put it on. After putting it on, one should check if it is neat and proper. If it is not neat and proper, one should put it on again; if it is neat and proper, one should stop. One should slowly pick up the bowl and staff and, when entering an alley, one should not look up and down, but should look straight ahead. If one sees from afar a mad elephant, a mad horse, a mad cow, a mad dog, or a mad naked person, one should avoid the road. If one arrives at a house for alms, one should carefully recognize the appearance of the outer gate, middle gate, and inner gate, enter the courtyard, stand and snap one's fingers. If one does not receive anything, one should snap one's fingers a second time. If one still does not receive anything, one should snap one's fingers a third time. After snapping one's fingers three times, if one receives food, one should hold the bowl with both hands and bend one's body to receive the food. If one goes to other places for alms, one should check the time of day. If it is still early, one can go for more alms; if it is time, one should stop. One should not look up and down, but walk straight ahead. If one sees from afar a mad elephant, a mad horse, a mad cow, a mad dog, or a mad naked person, one should avoid them. When leaving the village, one should slowly pick up the bowl and staff and place them in one place. Slowly take out the Samghati, fold it, shake it out, and place it on the right shoulder, then slowly pick up the bowl and staff. If one arrives at the eating place first, one should spread out the seat, take out the foot-wiping cloth and foot-cleaning cloth, and place the water pot and water bottle. One should sweep and sprinkle the eating place and smear the ground. If the Upadhyaya (preceptor) or Acarya (teacher) is at the eating place, if one receives good food, one should give it to the Upadhyaya and Acarya first. When giving them water to drink, one should not let one's fingers enter the vessel. If one arrives later, one should put away the seat, put away the foot-wiping cloth and foot-cleaning cloth, place the water pot and water bottle, sweep and remove the refuse, and return to one's room. When entering the room, one should pull the bolt.
閉戶就床座，徐徐攝一腳，次攝一腳，結加趺坐，思惟法行。」
佛在舍衛國。爾時一長者有好蘆卜，是長者為蘆卜故，請佛及僧怛缽那，佛默然受。知佛受已，還家竟夜辦種種多美飲食，晨朝敷座往白：「時到，佛自知時。」佛與比丘僧往入其舍坐已，長者自手行水自行蘆卜根，諸比丘嚼蘆卜根作聲。有一比丘先是伎兒，見食作聲即便起舞。時有比丘笑，蘆卜根從口鼻中出。諸居士呵責言：「諸沙門釋子自言：『善好有德。』云何使他笑如伎兒？」佛見是比丘作如是事、諸居士呵責，食已還去。佛以是事集比丘僧，知而故問是比丘：「汝以何心作？」答言：「以二事故：一者看他、二者欲令笑。」佛言：「為看他故無罪。為笑故，突吉羅。」佛語諸比丘：「從今已若先未啖熟食，不得啖菜果。若先啖者，突吉羅。」
佛在舍衛國。新造祇洹竟，諸居士辦供具，多諸比丘來，千二百五十人。諸比丘亂入、亂坐、亂食、亂起、亂去，諸居士呵責言：「有餘沙門、婆羅門，次第入、次第坐、次第食、次第起、次第去。是沙門釋子自言：『善好有德。』亂入、亂坐、亂食、亂起、亂去，不知誰得？誰不得？誰重得？」諸比丘不知云何？是事白佛。佛言：「從今日應次第入、次第坐、次第食、次第起、次第去。」
【現代漢語翻譯】 現代漢語譯本： 『關上門到床上坐下，慢慢地抬起一隻腳，然後抬起另一隻腳，結跏趺坐，思維佛法。』 佛陀在舍衛國（Śrāvastī）。當時，一位長者（householder）有很好的蘆卜（a type of root vegetable），這位長者爲了蘆卜的緣故，邀請佛陀和僧眾接受怛缽那（a type of offering）。佛陀默然應允。長者知道佛陀應允后，回家連夜準備各種豐盛美味的食物，早晨鋪設座位后稟告佛陀：『時間到了，佛陀您自己知道時間。』佛陀與比丘（bhikkhu）僧眾前往長者家中入座后，長者親自倒水，親自遞送蘆卜根，眾比丘嚼蘆卜根時發出聲音。有一位比丘之前是藝人，見到食物發出聲音就跳起舞來。當時有比丘笑了，蘆卜根從口鼻中噴出。各位居士呵斥說：『這些沙門（śrāmaṇa）釋子（followers of Shakyamuni）自稱：『善良美好有德行。』怎麼能使人像藝人一樣發笑呢？』佛陀見到這位比丘做出這樣的事、各位居士呵斥，用齋完畢后就離開了。佛陀因為這件事召集比丘僧眾，明知故問這位比丘：『你以什麼心做出這樣的事？』回答說：『因為兩件事：一是看別人，二是想讓人發笑。』佛陀說：『爲了看別人沒有罪。爲了讓人發笑，犯了突吉羅（dukkata，輕罪）。』佛陀告訴各位比丘：『從今以後如果先前沒有吃過熟食，不得吃蔬菜水果。如果先前吃了，犯突吉羅。』 佛陀在舍衛國。新建的祇洹（Jetavana）精舍建成后，各位居士準備供養，很多比丘前來，有一千二百五十人。各位比丘亂入、亂坐、亂食、亂起、亂去，各位居士呵斥說：『其他的沙門、婆羅門（brahmana），依次進入、依次坐下、依次食用、依次起身、依次離去。這些沙門釋子自稱：『善良美好有德行。』亂入、亂坐、亂食、亂起、亂去，不知道誰得到供養？誰沒有得到？誰得到更多？』各位比丘不知道該怎麼辦？這件事稟告了佛陀。佛陀說：『從今以後應該依次進入、依次坐下、依次食用、依次起身、依次離去。』
【English Translation】 English version: 'Closing the door, sit on the bed, slowly lift one foot, then lift the other foot, sit in the lotus position, and contemplate the Dharma.' The Buddha was in Śrāvastī. At that time, a householder had good lu bu (a type of root vegetable). For the sake of the lu bu, the householder invited the Buddha and the Sangha to a tat-pa-na (a type of offering). The Buddha silently accepted. Knowing that the Buddha had accepted, the householder returned home and prepared various delicious foods all night. In the morning, he set up seats and reported to the Buddha: 'The time has come, Buddha, you know the time yourself.' The Buddha and the bhikkhu (monk) Sangha went to the householder's house and sat down. The householder personally poured water and personally handed out lu bu roots. The bhikkhus made noises while chewing the lu bu roots. One bhikkhu, who was formerly a performer, started dancing upon hearing the sound of eating. At that time, a bhikkhu laughed, and the lu bu root came out of his mouth and nose. The laypeople scolded, saying: 'These śrāmaṇa (ascetic) followers of Shakyamuni claim: 'Good and virtuous.' How can they make people laugh like performers?' The Buddha saw this bhikkhu doing such a thing and the laypeople scolding, and after the meal, he left. The Buddha gathered the bhikkhu Sangha because of this matter, and knowingly asked the bhikkhu: 'With what intention did you do such a thing?' He replied: 'Because of two things: one is to watch others, and the other is to make people laugh.' The Buddha said: 'There is no offense for watching others. For making people laugh, it is a dukkata (minor offense).' The Buddha told the bhikkhus: 'From now on, if you have not eaten cooked food before, you must not eat vegetables and fruits. If you have eaten them before, it is a dukkata.' The Buddha was in Śrāvastī. After the newly built Jetavana monastery was completed, the laypeople prepared offerings, and many bhikkhus came, one thousand two hundred and fifty people. The bhikkhus entered in disorder, sat in disorder, ate in disorder, got up in disorder, and left in disorder. The laypeople scolded, saying: 'Other śrāmaṇas and brahmanas (priests) enter in order, sit in order, eat in order, get up in order, and leave in order. These śrāmaṇa followers of Shakyamuni claim: 'Good and virtuous.' Entering in disorder, sitting in disorder, eating in disorder, getting up in disorder, and leaving in disorder, who knows who gets the offering? Who doesn't get it? Who gets more?' The bhikkhus did not know what to do. They reported this matter to the Buddha. The Buddha said: 'From now on, you should enter in order, sit in order, eat in order, get up in order, and leave in order.'
時諸比丘次第入、次第坐、次第食、次第起、次第去，時默然入、默然坐、默然食、默然起、默然去。諸居士呵責言：「有餘沙門、婆羅門，讚唄咒愿讚歎。沙門釋子自言：『善好有德。』默然入、默然坐、默然食、默然起、默然去，我等不知食好不好？」諸比丘不知云何？是事白佛，佛言：「從今食時，應唄咒愿讚歎。」諸比丘不知誰應作，佛言：「上座作。」爾時偷罹難陀少學寡聞，時為上座，佛言：「若上座不能，次第二應作。第二不能，第三應作。如是次第，能者應作。」
佛在舍衛國。時諸女人次第請佛及僧，辦種種飲食。諸比丘食已，不唄不咒愿而去。諸女人作是言：「我等女人薄福，誰當爲我等唄咒愿讚歎？」諸比丘不知云何？是事白佛，佛言：「從今亦應為女人唄咒愿讚歎。若無凈人者，留上座四人住。」住時諸上座吐悶，問佛，佛言：「應語諸女人已去。」
佛在舍衛國。有一比丘名曼頭羅，是婆羅門種，出家作比丘患下，作是念：「云何數數用水洗？」佛言：「應以物拭。」拭時用一葉拭，拭已不凈，佛言：「應用兩重。」用兩重拭時，一重舒污手，佛言：「應截屈處。」時截處傷大便道，佛言：「不應截，應用一枚凈拭。」拭時擲棄著廁中，著已廁滿，佛言：「應著一處。」時凈
【現代漢語翻譯】 現代漢語譯本 當時，眾比丘依次進入、依次坐下、依次食用、依次起身、依次離去，他們默默地進入、默默地坐下、默默地食用、默默地起身、默默地離去。一些在家居士責備說：『其他的沙門（Śrāmaṇa，指修行者）、婆羅門（Brāhmaṇa，指祭司）還會唱誦讚歌、唸誦咒語、表達讚歎。這些沙門釋子（Śākya，指釋迦牟尼的弟子）自稱『善良美好有德行』，卻默默地進入、默默地坐下、默默地食用、默默地起身、默默地離去，我們都不知道食物是否美味？』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，食用時，應當唱誦讚歌、唸誦咒語、表達讚歎。』眾比丘不知該由誰來做，佛陀說：『由上座（長老）來做。』當時，偷罹難陀（Thullananda）學識淺薄，卻擔任上座。佛陀說：『如果上座不能做，依次由第二位來做。第二位不能做，由第三位來做。像這樣依次進行，能做的人就應當做。』 佛陀在舍衛國（Śrāvastī）。當時，一些女人依次邀請佛陀和僧團，準備了各種飲食。眾比丘食用完畢后，不唱誦讚歌也不念誦咒語就離開了。這些女人說道：『我們這些女人真是薄福，誰來為我們唱誦讚歌、唸誦咒語、表達讚歎呢？』眾比丘不知如何是好，便將此事稟告佛陀。佛陀說：『從今以後，也應當為女人唱誦讚歌、唸誦咒語、表達讚歎。如果沒有負責灑掃的凈人，就留下四位上座。』留下來的上座感到噁心想吐，便問佛陀。佛陀說：『應當告訴這些女人讓她們離開。』 佛陀在舍衛國。有一位比丘名叫曼頭羅（Mantula），是婆羅門種姓，出家做比丘後患了痔瘡，他心想：『怎麼能經常用水清洗呢？』佛陀說：『應當用東西擦拭。』擦拭時，他用一片葉子擦拭，擦拭後覺得不乾淨。佛陀說：『應當用兩層。』用兩層擦拭時，一層弄髒了手。佛陀說：『應當截斷彎曲的地方。』截斷的地方傷到了大便道。佛陀說：『不應當截斷，應當用一枚乾淨的葉子擦拭。』擦拭后，他將葉子扔到廁所里，扔完后廁所滿了。佛陀說：『應當扔到一個地方。』當時，凈
【English Translation】 English version At that time, the Bhikshus (monks) entered in order, sat down in order, ate in order, rose in order, and left in order. They entered silently, sat silently, ate silently, rose silently, and left silently. Some laypeople criticized, saying, 'Other Śrāmaṇas (ascetics) and Brāhmaṇas (priests) chant praises, recite mantras, and express admiration. These Śākya (disciples of Śākyamuni) monks claim to be 'good and virtuous,' yet they enter silently, sit silently, eat silently, rise silently, and leave silently. We don't even know if the food is good or not!' The Bhikshus didn't know what to do, so they reported this matter to the Buddha. The Buddha said, 'From now on, when eating, you should chant praises, recite mantras, and express admiration.' The Bhikshus didn't know who should do it. The Buddha said, 'The most senior monk (Elder) should do it.' At that time, Thullananda, who was poorly learned, was the most senior monk. The Buddha said, 'If the most senior monk cannot do it, the second in seniority should do it. If the second cannot do it, the third should do it. In this way, whoever is able should do it.' The Buddha was in Śrāvastī. At that time, some women invited the Buddha and the Sangha (monastic community) in order, preparing various foods. After the Bhikshus finished eating, they left without chanting praises or reciting mantras. The women said, 'We women are truly unfortunate. Who will chant praises, recite mantras, and express admiration for us?' The Bhikshus didn't know what to do, so they reported this matter to the Buddha. The Buddha said, 'From now on, you should also chant praises, recite mantras, and express admiration for women. If there are no lay attendants (cleaners), leave four senior monks behind.' The senior monks who stayed behind felt nauseous and wanted to vomit, so they asked the Buddha. The Buddha said, 'You should tell the women to leave.' The Buddha was in Śrāvastī. There was a Bhikshu named Mantula, who was of the Brāhmaṇa caste. After becoming a Bhikshu, he suffered from hemorrhoids. He thought, 'How can I wash with water so often?' The Buddha said, 'You should wipe with something.' When wiping, he used one leaf, but he felt it wasn't clean enough. The Buddha said, 'You should use two layers.' When using two layers, one layer soiled his hand. The Buddha said, 'You should cut off the bent part.' The cut injured his anus. The Buddha said, 'You should not cut it off; you should wipe with one clean leaf.' After wiping, he threw the leaf into the toilet, and after throwing it, the toilet was full. The Buddha said, 'You should throw it in one place.' At that time, the clean
葉、不凈葉共著一處，取時污手，佛言：「右邊安凈葉，左邊棄不凈葉。」著一處時大聚，佛言：「除卻。」除卻時吐逆，佛言：「應安器。若滿，遠棄余處。」
佛在王舍城。爾時六群比丘，洗腳處嚼楊枝，后比丘來見不凈吐逆。諸比丘不知云何？是事白佛。佛以是事集僧，知而故問六群比丘：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責六群比丘：「云何名比丘，僧洗腳處嚼楊枝？」呵已語諸比丘：「從今佛前不得嚼楊枝。和上阿阇梨前、一切上座前、佛塔前、聲聞塔前。溫室、講堂、廚下、大門前、廁邊安水處、小便處、浴室中多人行處，不得嚼楊枝。嚼者，突吉羅。不犯者，同歲比丘前不犯。」
佛在王舍城。有裸形外道病疥瘙，往語耆婆：「治我此病。」答言：「浴室中洗乃可得差。」外道作是言：「我是外道，裸形無所著，何由得浴室洗耶？」耆婆言：「頗有親里相識比丘不？」答言：「無。」耆婆言：「唯得浴室洗可差。」是外道即往到竹園，問新學比丘及沙彌言：「汝等何時浴室洗耶？」答言：「某日。」時外道屈指數日，或擲石數日、或作籌數日，若干日已過、若干日在。到浴日，來至入竹園，在一面立，看諸比丘云何入浴室洗，或有比丘著衣入、或有以泥塗身入。
【現代漢語翻譯】 現代漢語譯本 葉子和不乾淨的葉子放在一起，拿的時候會弄髒手。佛說：『右邊放乾淨的葉子，左邊丟棄不乾淨的葉子。』放在一起的時候會聚成一大堆，佛說：『拿走。』拿走的時候會引起嘔吐，佛說：『應該放容器。如果滿了，丟到遠處。』
佛陀在王舍城的時候，六群比丘在洗腳的地方嚼楊枝，後來的比丘看到不乾淨的嘔吐物。比丘們不知道該怎麼辦，就把這件事告訴了佛陀。佛陀因為這件事召集僧眾，明知故問六群比丘：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵斥六群比丘：『怎麼能叫比丘呢，竟然在僧眾洗腳的地方嚼楊枝？』呵斥完畢后告訴眾比丘：『從今以後，在佛前不得嚼楊枝。在和尚阿阇梨前、一切上座前、佛塔前、聲聞塔前、溫室、講堂、廚房下、大門前、廁所邊安水處、小便處、浴室中多人行走的地方，都不得嚼楊枝。嚼者，犯突吉羅（Dukkata，一種輕罪）。不犯者，在同年齡的比丘前不犯。』
佛陀在王舍城的時候，有個裸形外道（Naked Ascetic，不穿衣服的苦行者）得了疥瘡，去告訴耆婆（Jivaka，名醫）說：『請你醫治我的病。』耆婆回答說：『在浴室裡洗澡才能治好。』外道說：『我是外道，裸著身體什麼都沒有，怎麼能在浴室裡洗澡呢？』耆婆說：『你有親戚朋友認識比丘嗎？』回答說：『沒有。』耆婆說：『只有在浴室裡洗澡才能治好。』這個外道就去了竹園（Venuvana，竹林精舍），問新學的比丘和沙彌（Sramanera，沙彌）說：『你們什麼時候在浴室洗澡？』回答說：『某日。』當時外道屈指計算日子，或者用石頭計算日子、或者用籌碼計算日子，若干日已經過去、若干日還在。到了洗澡的日子，來到竹園，站在一邊，看比丘們怎麼進入浴室洗澡，有的比丘穿著衣服進去、有的用泥塗滿身體進去。
【English Translation】 English version Leaves and unclean leaves were placed together, and when picked up, they would soil the hands. The Buddha said, 'Place the clean leaves on the right and discard the unclean leaves on the left.' When placed together, they would accumulate into a large pile. The Buddha said, 'Remove them.' When removed, they would cause vomiting. The Buddha said, 'A container should be provided. If it is full, discard it far away.'
The Buddha was in Rajagriha (Wangshecheng, city of kings). At that time, the group of six Bhikkhus (Bikqiu, monks) were chewing toothpicks at the place where feet were washed. Later Bhikkhus came and saw the unclean vomit. The Bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha gathered the Sangha (Sengqie, monastic community) because of this matter, and knowingly asked the group of six Bhikkhus, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha scolded the group of six Bhikkhus with various reasons, 'How can you be called Bhikkhus, chewing toothpicks at the place where the Sangha washes their feet?' After scolding them, he told the Bhikkhus, 'From now on, you must not chew toothpicks in front of the Buddha. In front of the Upadhyaya (heshang, preceptor) and Acharya (Asheli, teacher), in front of all senior monks, in front of the Buddha Stupa (fota, pagoda), in front of the Sravaka (shengwen, disciple) Stupa, in the warm room, lecture hall, under the kitchen, in front of the main gate, at the water place beside the toilet, at the urinal, and in the bathroom where many people walk, you must not chew toothpicks. Those who chew will commit a Dukkata (Tuqijiluo, minor offense). Those who do not commit the offense are those in front of Bhikkhus of the same age.'
The Buddha was in Rajagriha. There was a naked ascetic (luoxing waidao, non-Buddhist practitioner who goes nude) suffering from scabies, who went to Jivaka (Qipo, famous doctor) and said, 'Please cure my illness.' Jivaka replied, 'You can only be cured by washing in the bathroom.' The ascetic said, 'I am an ascetic, naked and without anything, how can I wash in the bathroom?' Jivaka said, 'Do you have any relatives or friends who know Bhikkhus?' He replied, 'No.' Jivaka said, 'You can only be cured by washing in the bathroom.' The ascetic then went to Venuvana (Zhuyuan, bamboo grove monastery), and asked the newly learning Bhikkhus and Sramaneras (Shami, novice monk), 'When do you wash in the bathroom?' They replied, 'On a certain day.' At that time, the ascetic counted the days on his fingers, or counted the days with stones, or counted the days with chips, so many days had passed, and so many days remained. On the day of bathing, he came to the bamboo grove, stood on one side, and watched how the Bhikkhus entered the bathroom to wash, some Bhikkhus entered wearing clothes, and some entered with their bodies covered in mud.
是外道即以泥塗身入，如似老上座。諸比丘作是念：「是上座比丘從何處來？」共相謂言：「上座來，與上座床。」即便與床，盛滿器水著前。汗出已，諸比丘亦與揩腳髀膊胸背。舉身揩已，疥瘙即除，身得清凈。清凈已，喚擔衣來與上座，是外道言：「汝等不好，用著衣為？」諸比丘言：「不善。」「將不與外道洗耶？」諸比丘不知云何？是事白佛，佛言：「從今日露身不得揩，他亦不得揩露身者，兩露身亦不得相揩。比丘闇中不得作禮、不得禮覆面者、不得禮睡者、不得禮入三昧者、不得禮嚼楊枝者，自嚼楊枝亦不得作禮。自洗面不得作禮，亦不得向洗面者禮。自食時不得禮，不得禮食者。自縫衣時不得禮，不得向縫衣者作禮。自剃髮時不得作禮，亦不得禮剃髮者。自在高處不得禮下處、下處亦不得禮高處。佛前不得禮人、佛塔前、聲聞塔前亦不得禮人。大小便處、取水處、浴室乃至不安隱處，皆不得禮。在道行時不得禮，若至心欲禮者，語：『上座住，我欲禮。』若住者應禮，不住者不應禮。」
佛在舍衛國。有客比丘暮來，次得空房舍。時床上有盤蛇睡，比丘不看便坐蛇上，為蛇所螫與蛇俱死。經五六日有青蠅出，諸比丘見蠅出入，共相謂言：「此房中有青蠅出，當入看來。」入已便見，作是言：「是
【現代漢語翻譯】 現代漢語譯本 有外道用泥塗滿全身走了進來，看起來像一位老上座（長老比丘）。眾比丘心想：『這位上座比丘是從哪裡來的？』他們互相說道：『上座來了，給上座準備床鋪。』於是就給了他床鋪，並在他面前放滿了盛水的器皿。他出了汗，眾比丘也幫他擦拭腳、大腿、胳膊、胸和背。全身擦拭乾凈后，疥瘡瘙癢就消除了，身體變得清凈。清凈后，他叫人把衣服拿來給上座，這位外道卻說：『你們不好，要穿衣服做什麼？』眾比丘說：『不善。』『難道不給外道洗澡嗎？』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，裸露身體不得互相擦拭，他人也不得擦拭裸露身體的人，兩人都裸露身體也不得互相擦拭。比丘在黑暗中不得作禮、不得向蒙著臉的人作禮、不得向睡覺的人作禮、不得向入三昧（禪定）的人作禮、不得向嚼楊枝（清潔牙齒的樹枝）的人作禮，自己嚼楊枝時也不得作禮。自己洗臉時不得作禮，也不得向洗臉的人作禮。自己吃飯時不得作禮，不得向吃飯的人作禮。自己縫衣服時不得作禮，不得向縫衣服的人作禮。自己剃頭時不得作禮，也不得向剃頭的人作禮。身處高處不得向下處作禮，身處下處也不得向上處作禮。佛前不得向人作禮、佛塔前、聲聞塔前也不得向人作禮。大小便處、取水處、浴室乃至不安穩的地方，都不得作禮。在道路行走時不得作禮，如果真心想要作禮，就說：『上座請住，我想要作禮。』如果他停下來，就應該作禮，如果他不停下來，就不應該作禮。』 佛陀在舍衛國。有位客比丘傍晚來到，被安排住進一間空房。當時，床上有一條盤著的蛇在睡覺，比丘沒有看見就坐到了蛇身上，被蛇咬傷，和蛇一起死了。過了五六天，有青蠅飛出來，眾比丘看見青蠅飛進飛出，互相說道：『這房間里有青蠅飛出，應該進去看看。』進去後就看見了，於是說道：『是』
【English Translation】 English version An adherent of another path entered, his body smeared with mud, resembling a senior monk (old Sangha member). The monks thought, 'Where does this senior monk come from?' They said to each other, 'The senior monk has arrived; prepare a bed for the senior monk.' So they gave him a bed and placed vessels full of water before him. After he had sweated, the monks also helped him wipe his feet, thighs, arms, chest, and back. After his whole body was wiped clean, his scabies and itching were relieved, and his body became clean. After he was clean, he called for his clothes to be brought to the senior monk, but the adherent of another path said, 'You are not good; what is the use of wearing clothes?' The monks said, 'It is not good.' 'Are you not going to bathe the adherent of another path?' The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'From today onward, one should not wipe a naked body, nor should another wipe a naked person, nor should two naked people wipe each other. A monk should not bow in the dark, nor bow to one who covers his face, nor bow to one who is sleeping, nor bow to one who is in Samadhi (meditative state), nor bow to one who is chewing a Yangzhi (tooth-cleaning twig), nor should one bow while chewing a Yangzhi himself. One should not bow while washing one's face, nor should one bow to one who is washing his face. One should not bow while eating, nor should one bow to one who is eating. One should not bow while sewing clothes, nor should one bow to one who is sewing clothes. One should not bow while shaving one's head, nor should one bow to one who is shaving one's head. One should not bow from a high place to a low place, nor should one bow from a low place to a high place. One should not bow to people in front of the Buddha, nor in front of a Buddha Stupa (pagoda), nor in front of a Shravaka Stupa (pagoda of a disciple of Buddha). One should not bow in places for urination and defecation, places for fetching water, bathrooms, or even unsafe places. One should not bow while walking on the road; if one sincerely wants to bow, one should say, 'Venerable Sir, please stop, I want to bow.' If he stops, one should bow; if he does not stop, one should not bow.' The Buddha was in Shravasti (a major city in ancient India). A visiting monk arrived in the evening and was assigned an empty room. At that time, there was a coiled snake sleeping on the bed. The monk did not see it and sat on the snake, and was bitten by the snake and died with the snake. After five or six days, green flies came out. The monks saw the green flies flying in and out and said to each other, 'There are green flies coming out of this room; we should go in and take a look.' After entering, they saw it and said, 'It is'
比丘必坐是蛇上，為蛇所螫二俱死耳。」諸比丘不知云何？是事白佛。佛以是事集比丘僧，語諸比丘：「從今教客比丘儀法。若客比丘到僧坊中，應偏袒著衣，著泥洹僧，高應下著，衣囊在右肩上，應轉著左肩上。若杖、油囊、革屣、針筒在右手中，應移左手中。若欲大小便，應先外卻已入僧坊，若得水洗足已入；若不得水，以草樹葉拭足已入。若門閉應求開門，若開應入；若不開，僧坊外有墻塹刺棘，應在現處立，一心凈持威儀，作大人相起他善心。若見舊比丘應問：『此僧坊中有若干歲比丘房不？』若言：『有。』即語：『開門。』已入又問：『是房中為有人不？』若言：『空。』應問：『用何水？』若言：『井水。』應索盥及繩掃彗，應開房戶彈指。若有毒蛇彈指令去，當徐往出枕、被褥、床榻、覆地物。出已應掃灑塗地，抖擻牀蓆、被褥、枕、覆地物，覓蟲已還敷如本。洗腳瓫、常用水瓶皆著水，持革屣至水邊浣。拭革屣物捩曬已，捉革屣先拭前頭、次拭后、中拭帶。若水器在左邊，應左手取水右手洗足；若在右邊，右手取水左手洗足。洗足已著革屣入房，閉門下橝卻坐繩床，先攝一腳、次攝一腳。攝已大坐正觀諸法。地了時應問舊比丘：『此僧坊中，有前食、無前食？有時食、無時食？何處有惡狗、惡牛、
【現代漢語翻譯】 比丘如果一定要坐在蛇上，會被蛇咬死，兩者都會喪命。』眾比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴眾比丘：『從今以後要教導客比丘應有的儀法。如果客比丘來到僧房中，應該偏袒著衣，穿著泥洹僧（Nivasa，下裙），高腰部分應該向下摺疊，衣囊放在右肩上，應該轉到左肩上。如果拿著手杖、油囊、革屣（皮鞋）、針筒，應該從右手中移到左手中。如果想要大小便，應該先在外面解決后再進入僧房，如果能得到水就洗腳后再進入；如果得不到水，就用草或樹葉擦拭腳后再進入。如果門是關著的，應該請求開門，如果開了就進入；如果沒開，僧房外有墻壁、壕溝或帶刺的植物，應該在原地站立，一心保持威儀，做出莊重的樣子，引發他人的善心。如果見到老比丘，應該問：『這個僧房中有多少年資歷的比丘的房間？』如果回答說：『有。』就說：『請開門。』進入后又問：『這個房間里有人嗎？』如果回答說：『空著。』應該問：『用什麼水？』如果回答說：『井水。』應該索要盥洗用具、繩子和掃帚，應該打開房門並彈指。如果有毒蛇，彈指讓它離開，然後慢慢地拿出枕頭、被褥、床榻、鋪在地上的東西。拿出后應該掃地並塗抹地面，抖擻牀蓆、被褥、枕頭、鋪在地上的東西，尋找蟲子，然後放回原處，像原來一樣鋪好。洗腳盆、常用水瓶都要裝滿水，拿著革屣到水邊清洗。擦拭革屣，擰乾曬好后，拿著革屣先擦拭前頭，再擦拭後頭，中間擦拭鞋帶。如果水器在左邊，應該用左手取水，右手洗腳；如果在右邊，用右手取水，左手洗腳。洗完腳后穿上革屣進入房間，關上門，放下門閂，然後坐在繩床上，先抬起一隻腳，再抬起另一隻腳。抬起腳后，端正坐好，正確地觀察諸法。到了吃飯的時候，應該問老比丘：『這個僧房中，有前食（早餐）嗎？沒有前食嗎？有時食（正餐）嗎？沒有時食嗎？哪裡有惡狗、惡牛？』 現代漢語譯本：比丘如果一定要坐在蛇上，會被蛇咬死，兩者都會喪命。眾比丘不知道該怎麼辦，就把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴眾比丘：『從今以後要教導客比丘應有的儀法。如果客比丘來到僧房中，應該偏袒著衣，穿著泥洹僧（Nivasa，下裙），高腰部分應該向下摺疊，衣囊放在右肩上，應該轉到左肩上。如果拿著手杖、油囊、革屣（皮鞋）、針筒，應該從右手中移到左手中。如果想要大小便，應該先在外面解決后再進入僧房，如果能得到水就洗腳后再進入；如果得不到水，就用草或樹葉擦拭腳后再進入。如果門是關著的，應該請求開門，如果開了就進入；如果沒開，僧房外有墻壁、壕溝或帶刺的植物，應該在原地站立，一心保持威儀，做出莊重的樣子，引發他人的善心。如果見到老比丘，應該問：『這個僧房中有多少年資歷的比丘的房間？』如果回答說：『有。』就說：『請開門。』進入后又問：『這個房間里有人嗎？』如果回答說：『空著。』應該問：『用什麼水？』如果回答說：『井水。』應該索要盥洗用具、繩子和掃帚，應該打開房門並彈指。如果有毒蛇，彈指讓它離開，然後慢慢地拿出枕頭、被褥、床榻、鋪在地上的東西。拿出后應該掃地並塗抹地面，抖擻牀蓆、被褥、枕頭、鋪在地上的東西，尋找蟲子，然後放回原處，像原來一樣鋪好。洗腳盆、常用水瓶都要裝滿水，拿著革屣到水邊清洗。擦拭革屣，擰乾曬好后，拿著革屣先擦拭前頭，再擦拭後頭，中間擦拭鞋帶。如果水器在左邊，應該用左手取水，右手洗腳；如果在右邊，用右手取水，左手洗腳。洗完腳后穿上革屣進入房間，關上門，放下門閂，然後坐在繩床上，先抬起一隻腳，再抬起另一隻腳。抬起腳后，端正坐好，正確地觀察諸法。到了吃飯的時候，應該問老比丘：『這個僧房中，有前食（早餐）嗎？沒有前食嗎？有時食（正餐）嗎？沒有時食嗎？哪裡有惡狗、惡牛？』
【English Translation】 『If a Bhikkhu must sit on a snake, he will be bitten by the snake, and both will die.』 The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus: 『From now on, you should teach the guest Bhikkhus the proper etiquette. If a guest Bhikkhu comes to the monastery, he should wear his robe with one shoulder exposed, wearing the Nivasa (lower garment), the high waist part should be folded down, the robe bag should be on the right shoulder, and it should be moved to the left shoulder. If he is holding a staff, oil bag, leather shoes (Kharosthi), and needle case, he should move them from his right hand to his left hand. If he wants to urinate or defecate, he should do it outside before entering the monastery, and if he can get water, he should wash his feet before entering; if he cannot get water, he should wipe his feet with grass or leaves before entering. If the door is closed, he should ask for the door to be opened, and if it is opened, he should enter; if it is not opened, and there are walls, moats, or thorny plants outside the monastery, he should stand in place, maintain proper deportment with a focused mind, and make a dignified appearance to inspire good thoughts in others. If he sees an elder Bhikkhu, he should ask: 『In this monastery, are there rooms for Bhikkhus with many years of seniority?』 If he says: 『Yes,』 then say: 『Please open the door.』 After entering, ask again: 『Is there anyone in this room?』 If he says: 『It is empty,』 he should ask: 『What kind of water is used?』 If he says: 『Well water,』 he should ask for washing utensils, a rope, and a broom, and he should open the door and snap his fingers. If there is a poisonous snake, snap his fingers to make it leave, and then slowly take out the pillows, bedding, bed, and ground coverings. After taking them out, he should sweep the floor and smear the ground, shake the bed mats, bedding, pillows, and ground coverings, look for insects, and then put them back in their original places, arranging them as before. The foot-washing basin and the water bottle should be filled with water, and he should take the leather shoes to the water's edge to wash them. Wipe the leather shoes, wring them out, and dry them, then take the leather shoes and wipe the front first, then the back, and then the straps in the middle. If the water container is on the left, he should take water with his left hand and wash his feet with his right hand; if it is on the right, he should take water with his right hand and wash his feet with his left hand. After washing his feet, he should put on his leather shoes and enter the room, close the door, put down the latch, and then sit on the rope bed, first lifting one foot, then lifting the other foot. After lifting his feet, he should sit upright and correctly observe all dharmas. When it is time to eat, he should ask the elder Bhikkhu: 『In this monastery, is there a morning meal (breakfast)? Is there no morning meal? Is there a timely meal (main meal)? Is there no timely meal? Where are there vicious dogs and vicious cows?』 English version: 『If a Bhikkhu must sit on a snake, he will be bitten by the snake, and both will die.』 The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha gathered the Bhikkhu Sangha because of this matter and told the Bhikkhus: 『From now on, you should teach the guest Bhikkhus the proper etiquette. If a guest Bhikkhu comes to the monastery, he should wear his robe with one shoulder exposed, wearing the Nivasa (lower garment), the high waist part should be folded down, the robe bag should be on the right shoulder, and it should be moved to the left shoulder. If he is holding a staff, oil bag, leather shoes (Kharosthi), and needle case, he should move them from his right hand to his left hand. If he wants to urinate or defecate, he should do it outside before entering the monastery, and if he can get water, he should wash his feet before entering; if he cannot get water, he should wipe his feet with grass or leaves before entering. If the door is closed, he should ask for the door to be opened, and if it is opened, he should enter; if it is not opened, and there are walls, moats, or thorny plants outside the monastery, he should stand in place, maintain proper deportment with a focused mind, and make a dignified appearance to inspire good thoughts in others. If he sees an elder Bhikkhu, he should ask: 『In this monastery, are there rooms for Bhikkhus with many years of seniority?』 If he says: 『Yes,』 then say: 『Please open the door.』 After entering, ask again: 『Is there anyone in this room?』 If he says: 『It is empty,』 he should ask: 『What kind of water is used?』 If he says: 『Well water,』 he should ask for washing utensils, a rope, and a broom, and he should open the door and snap his fingers. If there is a poisonous snake, snap his fingers to make it leave, and then slowly take out the pillows, bedding, bed, and ground coverings. After taking them out, he should sweep the floor and smear the ground, shake the bed mats, bedding, pillows, and ground coverings, look for insects, and then put them back in their original places, arranging them as before. The foot-washing basin and the water bottle should be filled with water, and he should take the leather shoes to the water's edge to wash them. Wipe the leather shoes, wring them out, and dry them, then take the leather shoes and wipe the front first, then the back, and then the straps in the middle. If the water container is on the left, he should take water with his left hand and wash his feet with his right hand; if it is on the right, he should take water with his right hand and wash his feet with his left hand. After washing his feet, he should put on his leather shoes and enter the room, close the door, put down the latch, and then sit on the rope bed, first lifting one foot, then lifting the other foot. After lifting his feet, he should sit upright and correctly observe all dharmas. When it is time to eat, he should ask the elder Bhikkhu: 『In this monastery, is there a morning meal (breakfast)? Is there no morning meal? Is there a timely meal (main meal)? Is there no timely meal? Where are there vicious dogs and vicious cows?』
大童女、寡婦家？何處是僧羯磨學家、覆缽羯磨家？何處可行？何處不可行？』問是事已，應行乞食。若客比丘欲去時，以灌繩掃彗還付本主，摒擋臥具，閉門下橝已去。」
佛在阿毗羅國。時新作僧伽藍，有比丘作匠，著僧伽梨輦石、輦墼、輦草、輦泥，以手泥壁。黑泥、糠泥、污灑泥壁，赤色泥、白色泥塗壁。灑掃僧坊塗地故污衣，著是污衣入聚落乞食。諸居士呵責：「有餘沙門、婆羅門，著凈衣入聚落乞食。是沙門釋子自言：『善好有德。』著是污衣入聚落乞食，如壓油人。」是中有比丘少欲知足行頭陀，聞是事心不喜，以是事白佛。佛以是事集比丘僧，語諸比丘：「從今不得著僧伽梨輦石、輦泥、輦草、泥塗壁，以手涂壁糠泥污灑涂壁，黑色、赤白色涂壁掃灑僧坊塗地。不得腳躡僧伽梨、不得敷僧伽梨坐、不得臥僧伽梨上、不得襯身著僧伽梨。著僧伽梨，如著僧伽梨法。著郁多羅僧，如著郁多羅僧法。著安陀衛，如著安陀衛法。以三種壞色作凈，不得著五種純色衣，除納衣。若比丘貧少衣，不能得割截衣，衣上安牒，若五、若七、若九、若十一、若十三、若十五、若過十五。若能得，應割截作僧伽梨、郁多羅僧、安陀衛，是為衣法。」
佛在王舍城。有大僧坊，初夜、中夜、后夜，多有客比丘，
【現代漢語翻譯】 大童女（Mahā-kumārī，指年輕的未婚女子）、寡婦家？何處是僧羯磨學家（Saṃgha-karma-jña，指精通僧團事務的學者）、覆缽羯磨家（Utkṣipta-pātra-karma-jña，指被倒缽的僧人）？何處可行？何處不可行？』問是事已，應行乞食。若客比丘欲去時，以灌繩掃彗還付本主，摒擋臥具，閉門下橝已去。
佛在阿毗羅國（Abhira）。時新作僧伽藍（Saṃghārāma，指僧院），有比丘作匠，著僧伽梨（Saṃghāṭī，指重衣）輦石、輦墼、輦草、輦泥，以手泥壁。黑泥、糠泥、污灑泥壁，赤色泥、白色泥塗壁。灑掃僧坊（Saṃghārāma，指僧院）塗地故污衣，著是污衣入聚落乞食。諸居士呵責：『有餘沙門（Śrāmaṇa，指修行者）、婆羅門（Brāhmaṇa，指婆羅門），著凈衣入聚落乞食。是沙門釋子（Śākyaputra，指釋迦牟尼佛的弟子）自言：『善好有德。』著是污衣入聚落乞食，如壓油人。』是中有比丘少欲知足行頭陀（Dhūta，指苦行），聞是事心不喜，以是事白佛。佛以是事集比丘僧，語諸比丘：『從今不得著僧伽梨輦石、輦泥、輦草、泥塗壁，以手涂壁糠泥污灑涂壁，黑色、赤白色涂壁掃灑僧坊塗地。不得腳躡僧伽梨、不得敷僧伽梨坐、不得臥僧伽梨上、不得襯身著僧伽梨。著僧伽梨，如著僧伽梨法。著郁多羅僧（Uttarāsaṅga，指上衣），如著郁多羅僧法。著安陀衛（Antarvāsa，指內衣），如著安陀衛法。以三種壞色作凈，不得著五種純色衣，除納衣。若比丘貧少衣，不能得割截衣，衣上安牒，若五、若七、若九、若十一、若十三、若十五、若過十五。若能得，應割截作僧伽梨、郁多羅僧、安陀衛，是為衣法。』
佛在王舍城（Rājagṛha）。有大僧坊，初夜、中夜、后夜，多有客比丘
【English Translation】 'Great girl (Mahā-kumārī, referring to a young unmarried woman), widow's house? Where are the Saṃgha-karma-jña (those who know the Saṃgha's affairs), the Utkṣipta-pātra-karma-jña (those who have had their bowls overturned)? Where is it permissible to go? Where is it not permissible to go?' Having asked about these matters, one should go begging for food. If a visiting bhikkhu (monk) wishes to leave, he should return the water rope and broom to their original owner, tidy up his bedding, close the door, descend the stairs, and depart.
The Buddha was in Abhira. At that time, a new Saṃghārāma (monastery) was being built, and there were bhikkhus (monks) working as craftsmen, wearing the Saṃghāṭī (outer robe) while carrying stones, bricks, grass, and mud, and plastering the walls with their hands. They plastered the walls with black mud, chaff mud, and dirty mud, and painted the walls with red and white mud. Because they swept and cleaned the Saṃghārāma (monastery) and plastered the ground, their clothes became dirty, and they wore these dirty clothes to go begging for food in the villages. The laypeople criticized them, saying, 'Other Śrāmaṇa (ascetics) and Brāhmaṇa (Brahmins) wear clean clothes to go begging for food in the villages. These Śākyaputra (disciples of Śākyamuni Buddha) claim to be 'good and virtuous,' yet they wear these dirty clothes to go begging for food in the villages, like oil pressers.' Among them, there was a bhikkhu (monk) who was content with little, practicing Dhūta (asceticism), and upon hearing this, he was displeased and reported the matter to the Buddha. The Buddha gathered the Saṃgha (community) of bhikkhus (monks) and said to them, 'From now on, you are not allowed to wear the Saṃghāṭī (outer robe) while carrying stones, mud, grass, or plastering walls, or plastering walls with your hands using chaff mud or dirty mud, or painting walls with black, red, or white mud, or sweeping and cleaning the Saṃghārāma (monastery) and plastering the ground. You are not allowed to step on the Saṃghāṭī (outer robe) with your feet, or spread out the Saṃghāṭī (outer robe) to sit on, or lie on the Saṃghāṭī (outer robe), or wear the Saṃghāṭī (outer robe) as an undergarment. Wearing the Saṃghāṭī (outer robe), should be done according to the proper way of wearing the Saṃghāṭī (outer robe). Wearing the Uttarāsaṅga (upper robe), should be done according to the proper way of wearing the Uttarāsaṅga (upper robe). Wearing the Antarvāsa (inner robe), should be done according to the proper way of wearing the Antarvāsa (inner robe). Make them pure with three kinds of impure colors, and do not wear five kinds of pure-colored robes, except for patched robes. If a bhikkhu (monk) is poor and has few robes, and cannot obtain cut robes, he should attach patches to the robe, either five, seven, nine, eleven, thirteen, fifteen, or more than fifteen. If he can obtain them, he should cut and sew them to make the Saṃghāṭī (outer robe), Uttarāsaṅga (upper robe), and Antarvāsa (inner robe); this is the rule for robes.'
The Buddha was in Rājagṛha. There was a large Saṃghārāma (monastery), and during the first watch of the night, the middle watch of the night, and the last watch of the night, there were many visiting bhikkhus (monks).
一切時來宿，晨朝便去。上座問下坐言：「何以無客比丘？」答言：「有。」「何以不來見上座？我等不知彼人來去。」諸比丘不知云何？是事白佛，佛言：「若客比丘來，應先禮拜上座。」時彼僧坊有千二百五十比丘，客比丘一一禮拜過初夜，道行疲極不能得遍。諸比丘不知云何？是事白佛，佛言：「應問訊四上座。」有客比丘暮來問：「第一上座在何處？」答言：「在耆阇崛坊。」又問：「第二上座覆在何處？」答言：「在毗伽羅坊。」又問：「第三上座在何處？」答言：「在貴守陀羅坊。」又問：「第四上座在何處？」答言：「在薩多訶求坊。」往問訊時，道中有師子、虎狼畏，豹、熊羆、多羅剎等畏。諸比丘不知云何？是事白佛。佛言：「隨所入坊舍中，即禮彼四上座。」禮時在大坊舍門外住立久，迷悶吐逆不樂。諸比丘不知云何？是事白佛，佛言：「若時得見上座者應禮，不時得見者則止。」
佛在舍衛國。憍薩羅國阿練若處，有一比丘在中住。時賊來入僧坊，見是比丘在閣上，即遣人將是比丘來下。時彼賊主信敬佛法，作是言：「莫將比丘下，當看有火不？」言：「無。」「有食不？」言：「無。」「有水不？」言：「無。」共相謂言：「是沙門釋子清凈。看洗腳處有水不？」言：「無。」「看凈
【現代漢語翻譯】 現代漢語譯本 一切（比丘）有時前來借宿，早晨就離開。上座問下座說：『為什麼沒有客比丘？』下座回答說：『有。』上座問：『為什麼不來拜見上座？我們都不知道他們來去。』眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『如果有客比丘來，應該先禮拜上座。』當時那個僧坊有一千二百五十個比丘，客比丘一一禮拜，過了初夜，因為路途疲憊，不能全部拜完。眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『應該問訊四位上座。』有客比丘傍晚來，問：『第一上座在哪裡？』回答說：『在耆阇崛坊（Gijjhakuta Vihara）。』又問：『第二上座又在哪裡？』回答說：『在毗伽羅坊（Veluvana Vihara）。』又問：『第三上座在哪裡？』回答說：『在貴守陀羅坊（Kosambakuti Vihara）。』又問：『第四上座在哪裡？』回答說：『在薩多訶求坊（Satakaggika Vihara）。』前往問訊時，道路中有獅子、虎狼的畏懼，豹、熊羆、多羅剎（demon）等的畏懼。眾比丘不知道該怎麼辦。這件事稟告佛陀。佛陀說：『隨所進入的房舍中，就禮拜那四位上座。』禮拜時在大房舍門外站立很久，迷悶、想吐、不舒服。眾比丘不知道該怎麼辦。這件事稟告佛陀，佛陀說：『如果能見到上座就應該禮拜，不能及時見到就停止。』 佛陀在舍衛國（Sravasti）。憍薩羅國（Kosala）的阿練若（aranya，寂靜處）處，有一位比丘住在其中。當時盜賊進入僧坊，看見這位比丘在閣樓上，就派人把這位比丘帶下來。當時那位賊首信奉佛法，這樣說：『不要把比丘帶下來，應當看看有沒有火？』回答說：『沒有。』『有沒有食物？』回答說：『沒有。』『有沒有水？』回答說：『沒有。』（盜賊們）互相說：『這位沙門釋子（Sakyan son）很清凈。看看洗腳的地方有沒有水？』回答說：『沒有。』『看看凈
【English Translation】 English version At all times, (bhikkhus) would come to stay overnight and leave in the morning. A senior monk asked a junior monk, 'Why are there no guest bhikkhus?' The junior monk replied, 'There are.' The senior monk asked, 'Why don't they come to see the senior monk? We don't know when they come and go.' The bhikkhus didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'If a guest bhikkhu comes, he should first pay respects to the senior monk.' At that time, there were one thousand two hundred and fifty bhikkhus in that monastery. The guest bhikkhus paid respects one by one, and after the first watch of the night, they were too tired from the journey to complete it. The bhikkhus didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'They should inquire after the four senior monks.' A guest bhikkhu came in the evening and asked, 'Where is the first senior monk?' The answer was, 'At Gijjhakuta Vihara (Vulture Peak Monastery).' He asked again, 'Where is the second senior monk?' The answer was, 'At Veluvana Vihara (Bamboo Grove Monastery).' He asked again, 'Where is the third senior monk?' The answer was, 'At Kosambakuti Vihara (Kosamba's Hut Monastery).' He asked again, 'Where is the fourth senior monk?' The answer was, 'At Satakaggika Vihara (Satakaggika Monastery).' When going to inquire, there was fear of lions, tigers, and wolves on the road, and fear of leopards, bears, and rakshasas (demons). The bhikkhus didn't know what to do. They reported this matter to the Buddha. The Buddha said, 'In whatever dwelling they enter, they should pay respects to those four senior monks.' When paying respects, they stood outside the gate of the large dwelling for a long time, feeling dizzy, nauseous, and uncomfortable. The bhikkhus didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'If you can see the senior monk, you should pay respects; if you cannot see him in time, then stop.' The Buddha was in Sravasti (Savatthi). In the aranya (secluded place) of Kosala (Kingdom), there was a bhikkhu living there. At that time, thieves entered the monastery and saw this bhikkhu in the attic, so they sent someone to bring this bhikkhu down. At that time, the chief of the thieves had faith in the Buddha's Dharma and said, 'Don't bring the bhikkhu down, you should see if there is fire?' They said, 'No.' 'Is there food?' They said, 'No.' 'Is there water?' They said, 'No.' (The thieves) said to each other, 'This Sakyan son (monk) is pure. See if there is water at the place for washing feet?' They said, 'No.' 'See if the clean
水瓶、常用水瓶有水不？」言：「無。」作是言：「將是比丘來。」即將來下，問言：「大德！有火不？」答言：「無。」「有鉆火具不？欲鉆火。」答言：「無。」「大德！我等饑，有食不？」答言：「無。」問：「有食器不？我欲作食。」答言：「無。」「大德！我等渴，有水不？」答言：「無。」「有取水器不？」答言：「無。」「大德！是沙門釋子清凈，有洗腳水不？有凈水瓶、常用水瓶不？」答言：「無。」又問：「大德！我欲至彼聚落，示教我道處。」答言：「不知。」又問：「時節早晚？」答言：「不知。」又問：「今是何日？」答言：「不知。」又言：「作唄？」答言：「不能。」又言：「咒愿？」答言：「不能。」又言：「贊法？」答言：「不能。」是賊共相謂言：「此阿練若比丘，無一阿練若法，是比丘當不能自活故出家，當熟打之。」即以手腳打是比丘已捨去。是比丘大受苦惱，以是事語諸比丘，諸比丘以是事白佛。佛以是事集比丘僧，語諸比丘：「從今當教阿練若比丘儀法。應學是法，從今阿練若比丘，有人來先應共語，好正憶念和悅顏色，不應垂頭，應言：『善來。』應畜火及火鉆，應畜食、食器，應畜水、水器，應畜洗腳水、水器，凈水瓶、常用水瓶盛滿水，應知道知日、知時、知夜、
{ "translations": [ "現代漢語譯本", "『水瓶、常用的水瓶里有水嗎？』（賊人）問。回答說：『沒有。』（賊人）這樣說：『把那個比丘叫來。』立即叫來后，（賊人）問：『大德（指比丘）！有火嗎？』回答說：『沒有。』『有鉆火的工具嗎？想鉆火。』回答說：『沒有。』『大德！我們餓了，有食物嗎？』回答說：『沒有。』問：『有食器嗎？我想做飯。』回答說：『沒有。』『大德！我們渴了，有水嗎？』回答說：『沒有。』『有取水的器具嗎？』回答說：『沒有。』『大德！你們這些沙門釋子（指釋迦牟尼佛的弟子）號稱清凈，有洗腳水嗎？有凈水瓶、常用的水瓶嗎？』回答說：『沒有。』又問：『大德！我想去那個村落，請指示我道路。』回答說：『不知道。』又問：『現在時間是早是晚？』回答說：『不知道。』又問：『今天是什麼日子？』回答說：『不知道。』又說：『會唱唄（梵唄，佛教歌曲）嗎？』回答說：『不會。』又說：『會咒愿（祈福）嗎？』回答說：『不會。』又說：『會贊法（讚美佛法）嗎？』回答說：『不會。』這些賊人互相說道：『這個阿練若（指在寂靜處修行的）比丘，沒有一點阿練若的修行，這個比丘大概是不能自己生活才出家的，應該狠狠地打他一頓。』隨即用手腳毆打這個比丘后離開了。這個比丘遭受極大的痛苦，把這件事告訴了其他比丘，其他比丘把這件事稟告了佛陀。佛陀因為這件事召集了比丘僧眾，告訴眾比丘：『從今以後應當教導阿練若比丘應有的儀法。應當學習這些法，從今以後阿練若比丘，有人來訪時，首先應當與他交談，好好地保持正念，面帶和悅的顏色，不應該低著頭，應當說：『歡迎光臨。』應當備有火和鉆火的工具，應當備有食物、食器，應當備有水、取水的器具，應當備有洗腳水、盛水的器具，凈水瓶、常用的水瓶里要盛滿水，應當知道道路、知道日期、知道時間、知道夜晚、』", "English version", "'Do you have water in your water bottle, your usual water bottle?' the thieves asked. He replied, 'No.' They said, 'Bring that Bhikkhu (Buddhist monk) here.' They brought him and asked, 'Venerable Sir! Do you have fire?' He replied, 'No.' 'Do you have a fire-drilling tool? We want to make a fire.' He replied, 'No.' 'Venerable Sir! We are hungry, do you have food?' He replied, 'No.' They asked, 'Do you have utensils? We want to cook.' He replied, 'No.' 'Venerable Sir! We are thirsty, do you have water?' He replied, 'No.' 'Do you have a water container?' He replied, 'No.' 'Venerable Sir! You Shramana Shakyaputras (disciples of Shakyamuni Buddha) claim to be pure, do you have water for washing feet? Do you have a clean water bottle, a usual water bottle?' He replied, 'No.' They further asked, 'Venerable Sir! We want to go to that village, please show us the way.' He replied, 'I don't know.' They asked, 'Is it early or late?' He replied, 'I don't know.' They asked, 'What day is it today?' He replied, 'I don't know.' They said, 'Can you chant a Bhaṇa (Buddhist chant)?' He replied, 'I cannot.' They said, 'Can you offer blessings?' He replied, 'I cannot.' They said, 'Can you praise the Dharma (Buddhist teachings)?' He replied, 'I cannot.' The thieves said to each other, 'This Aranyaka (forest dwelling) Bhikkhu has none of the qualities of an Aranyaka. This Bhikkhu probably became a monk because he cannot support himself. We should beat him severely.' They beat the Bhikkhu with their hands and feet and left. The Bhikkhu suffered greatly and told the other Bhikkhus about this. The Bhikkhus reported this matter to the Buddha. The Buddha gathered the Sangha (monastic community) because of this matter and told the Bhikkhus, 'From now on, you should teach the Aranyaka Bhikkhus the proper conduct. You should learn these practices. From now on, when someone comes to visit an Aranyaka Bhikkhu, you should first engage in conversation with them, maintain mindfulness, have a pleasant expression, and not hang your head. You should say, 'Welcome.' You should have fire and a fire-drilling tool, you should have food and utensils, you should have water and a water container, you should have water for washing feet and a water container, and the clean water bottle and the usual water bottle should be filled with water. You should know the road, know the date, know the time, know the night,'" "" ] }
知夜分，應知星宿，應學星宿法，應誦修多羅、毗尼、阿毗曇，應學解修多羅、毗尼、阿毗曇，應知初禪、二禪、三禪、四禪、須陀洹、斯陀含、阿那含、阿羅漢果。若未得者，應知誦讀，不應畜日珠月珠，如是法應廣知。應畜禪杖，如《瞿尼沙修多羅》中廣說，應修行之。」
佛在舍衛國。阿耆達婆羅門擔釋俱梨餅，往到佛所與佛，佛言：「分與僧。」即分與僧已，在佛前聽咒愿，佛為種種說法。諸比丘嚙餅作聲，阿耆達叉手白佛言：「世尊！沙門瞿曇教化一切弟子，皆能受耶？」佛言：「有受者、不受者。」婆羅門言：「實爾，瞿曇！有為法者、有為食者。」佛為阿耆達種種說法，示教利喜已默然。時阿耆達聞佛說法示教利喜已，從坐起禮佛足右繞而去。去不久佛以是事集比丘僧，語諸比丘：「從今說法時、咒愿時、贊法時不得食。食者，突吉羅。」
佛在波羅㮈國。佛中前著衣持缽，入波羅㮈城欲乞食。有一新比丘，中前著衣持缽，先入城乞食。佛遙見是比丘在他門前，是比丘亦見佛，見佛已慚愧低頭。佛乞食還攝衣缽竟，以是事集比丘僧，語諸比丘：「我今日中前著衣持缽入城乞食，見一新比丘亦著衣持缽先入城乞食。我見是比丘，比丘見我故，慚愧低頭。」語諸比丘：「誰中前著衣持缽入城乞
【現代漢語翻譯】 現代漢語譯本：應知曉夜晚的時間，應知曉星宿（星座），應學習星宿法，應誦讀修多羅（佛經）、毗尼（戒律）、阿毗曇（論藏），應學習理解修多羅、毗尼、阿毗曇，應知曉初禪、二禪、三禪、四禪、須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢果（無學果）。如果尚未證得這些果位，應知曉誦讀，不應持有日珠月珠，這些法應當廣泛瞭解。應當持有禪杖，如《瞿尼沙修多羅》中詳細所說，應當修行這些。」
佛陀在舍衛國。阿耆達（Ajita）婆羅門拿著釋俱梨餅，前往佛陀處供養佛陀，佛陀說：『分給僧眾。』他便分給僧眾，然後在佛陀面前聽受咒愿，佛陀為他說種種法。眾比丘嚼餅發出聲音，阿耆達合掌稟告佛陀說：『世尊！沙門瞿曇（釋迦牟尼佛）教化一切弟子，都能接受嗎？』佛陀說：『有接受的，也有不接受的。』婆羅門說：『確實如此，瞿曇！有為法者，也有為食者。』佛陀為阿耆達說了種種法，開示教導使他歡喜后便默然。當時阿耆達聽聞佛陀說法開示教導使他歡喜后，從座位起身，禮拜佛足，右繞離去。離去不久，佛陀因為這件事召集比丘僧眾，告訴眾比丘：『從今以後，說法時、咒愿時、贊法時不得飲食。食用者，犯突吉羅（輕罪）。』
佛陀在波羅㮈（Varanasi）國。佛陀在上午穿好衣服，拿著缽，進入波羅㮈城乞食。有一位新比丘，也在上午穿好衣服，拿著缽，先進入城裡乞食。佛陀遠遠地看見這位比丘在別人家門前，這位比丘也看見了佛陀，看見佛陀后慚愧地低下頭。佛陀乞食完畢，收好衣缽后，因為這件事召集比丘僧眾，告訴眾比丘：『我今天上午穿好衣服，拿著缽進入城裡乞食，看見一位新比丘也穿好衣服，拿著缽先進入城裡乞食。我看見了這位比丘，比丘看見了我，所以慚愧地低下頭。』告訴眾比丘：『誰在上午穿好衣服，拿著缽進入城裡乞
【English Translation】 English version: One should know the time of night, should know the constellations (stars), should learn the law of constellations, should recite the Sutras (Buddhist scriptures), Vinaya (disciplinary rules), and Abhidhamma (philosophical treatises), should learn to understand the Sutras, Vinaya, and Abhidhamma, should know the first Dhyana (meditative absorption), second Dhyana, third Dhyana, fourth Dhyana, Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) fruits. If one has not yet attained these fruits, one should know to recite them, and should not possess sun or moon pearls; these laws should be widely known. One should possess a meditation staff, as detailed in the 'Gonisada Sutra'; one should practice these.'
The Buddha was in Sravasti (Savatthi). Ajita (Ajita) the Brahmin, carrying Sakuli cakes, went to the Buddha and offered them to the Buddha. The Buddha said, 'Distribute them to the Sangha (monastic community).' He then distributed them to the Sangha, and listened to the blessings in front of the Buddha. The Buddha taught him various doctrines. The monks made noises while chewing the cakes. Ajita, with his palms together, said to the Buddha, 'Venerable Sir! Does the ascetic Gautama (Sakyamuni Buddha) teach all his disciples to be receptive?' The Buddha said, 'Some are receptive, and some are not.' The Brahmin said, 'Indeed, Gautama! There are those who act with purpose, and those who eat with purpose.' The Buddha taught Ajita various doctrines, instructing, guiding, and gladdening him, and then remained silent. Then Ajita, having heard the Buddha's teachings, instructions, and gladdening, rose from his seat, bowed at the Buddha's feet, and circumambulated him to the right before leaving. Not long after he left, the Buddha gathered the monks because of this matter, and told the monks, 'From now on, one must not eat while teaching the Dharma, giving blessings, or praising the Dharma. Whoever eats commits a Dukkhata (minor offense).'
The Buddha was in Varanasi (Benares). The Buddha, in the forenoon, put on his robes, took his bowl, and entered the city of Varanasi to beg for food. There was a new monk who, in the forenoon, put on his robes, took his bowl, and entered the city to beg for food first. The Buddha saw this monk from afar in front of someone's house. The monk also saw the Buddha, and upon seeing the Buddha, he lowered his head in shame. The Buddha, having finished begging for food and putting away his robes and bowl, gathered the monks because of this matter, and told the monks, 'Today, in the forenoon, I put on my robes, took my bowl, and entered the city to beg for food, and saw a new monk who had also put on his robes and taken his bowl, and had entered the city to beg for food first. I saw this monk, and the monk saw me, so he lowered his head in shame.' He told the monks, 'Whoever, in the forenoon, puts on his robes, takes his bowl, and enters the city to beg for
食？」是比丘慚愧，長跪合掌白佛言：「我是。」佛言：「善哉！善哉！見我故慚愧攝情。若見比丘、比丘尼、優婆塞、優婆夷及諸外道沙門、婆羅門，亦應攝情低頭，長夜得安樂。」
佛在舍衛國。長老郁提有共行弟子無恭敬心，入僧坊中亦無恭敬心。時長老郁提往到佛所，頭面禮足在一面坐已，白佛言：「世尊！我共行弟子無恭敬心，入僧坊中亦無恭敬心。世尊！云何令弟子于和上有恭敬心？」佛言：「小住，郁提！我問汝時當說。」佛以是事集比丘僧已，語郁提言：「汝欲說者說。」郁提言：「世尊！我共行弟子無恭敬心，入僧坊中亦無恭敬心。云何令弟子于和上有恭敬心？」佛語郁提：「共行弟子于和上應生敬心，入僧坊亦應生敬心。應與和上缽衣、戶鉤、時藥、時分藥、七日藥、盡形壽藥。若和上作衣時應代作，浣衣時、染衣時、割截衣時、簪衣時、刺衣時、舒展時，皆應代作。若自不能者，應賃他作。若自不能盡作者，亦應借他。若能盡作者應作，不得閒住。」佛語郁提：「若和上欲浴室中洗時，弟子先應辦浴具，著薪著油澡豆。若和上入浴室時，弟子應持浴衣與，攝取所著衣，與床，應與水瓶授杖。若和上少力，弟子應手扶。若大羸劣，應負入浴室，應攝衣著一面、應坐著床上，以水瓫著前。若
【現代漢語翻譯】 現代漢語譯本： 『你吃了嗎？』那位比丘感到慚愧，長跪合掌對佛說：『我是。』佛說：『好啊！好啊！見到我而感到慚愧，能夠約束自己的情感。如果見到比丘、比丘尼（bhikkhuni，比丘尼）、優婆塞（upasaka，男居士）、優婆夷（upasika，女居士）以及其他外道沙門（sramana，出家修行者）、婆羅門（brahman，祭司），也應該約束自己的情感，低下頭，這樣長夜都能得到安樂。』
佛陀在舍衛國（Sravasti）時。長老郁提（Uttiya）有一個隨行的弟子，對師長沒有恭敬心，進入僧房中也沒有恭敬心。當時長老郁提前往佛陀處，頭面頂禮佛足，在一旁坐下後，對佛說：『世尊！我的隨行弟子沒有恭敬心，進入僧房中也沒有恭敬心。世尊！要怎樣才能讓弟子對和上（upadhyaya，親教師）生起恭敬心呢？』佛說：『稍等一下，郁提！我問你的時候你再說。』佛陀因為這件事召集了比丘僧眾，對郁提說：『你想說的話就說吧。』郁提說：『世尊！我的隨行弟子沒有恭敬心，進入僧房中也沒有恭敬心。要怎樣才能讓弟子對和上生起恭敬心呢？』佛告訴郁提：『隨行的弟子對於和上應該生起敬心，進入僧房也應該生起敬心。應該給和上缽（patra，食器）、僧衣、戶鉤、時藥（kalika-bhesajja，隨時可服用的藥）、時分藥（yamaka-bhesajja，規定時間服用的藥）、七日藥（sattahaka-bhesajja，七天內服用的藥）、盡形壽藥（yavajivika-bhesajja，終身服用的藥）。如果和上製作僧衣時，應該幫忙製作，洗衣服時、染衣服時、裁剪衣服時、縫補衣服時、刺繡衣服時、舒展衣服時，都應該幫忙製作。如果自己不能做，應該僱人做。如果自己不能全部做完，也應該借他人幫忙。如果能全部做完，就應該做，不能閑著。』佛告訴郁提：『如果和上想要在浴室中洗浴時，弟子應該事先準備好洗浴用具，放好柴火、準備好油和澡豆。如果和上進入浴室時，弟子應該拿著浴衣給他，收好他脫下的衣服，給他床，應該給他水瓶，遞給他手杖。如果和上體力不支，弟子應該攙扶。如果非常虛弱，應該揹著進入浴室，應該把衣服放在一邊，應該讓他坐在床上，把水罐放在前面。』
【English Translation】 English version: 『Have you eaten?』 The bhikkhu (monk) felt ashamed, knelt down with his palms together, and said to the Buddha, 『I have.』 The Buddha said, 『Good! Good! Seeing me and feeling ashamed shows you can restrain your emotions. If you see bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), and other non-Buddhist sramanas (ascetics) and brahmans (priests), you should also restrain your emotions and lower your head, so that you may have peace and happiness throughout the long night.』
The Buddha was in Sravasti. The elder Uttiya had a disciple who accompanied him but had no respect, and he also showed no respect when entering the monastery. At that time, the elder Uttiya went to the Buddha, bowed his head to the Buddha's feet, sat to one side, and said to the Buddha, 『Venerable One! My accompanying disciple has no respect, and he also shows no respect when entering the monastery. Venerable One! How can I make my disciple have respect for his upadhyaya (preceptor)?』 The Buddha said, 『Wait a moment, Uttiya! You can speak when I ask you.』 The Buddha gathered the bhikkhus because of this matter and said to Uttiya, 『Speak if you wish to speak.』 Uttiya said, 『Venerable One! My accompanying disciple has no respect, and he also shows no respect when entering the monastery. How can I make my disciple have respect for his upadhyaya?』 The Buddha said to Uttiya, 『The accompanying disciple should have respect for his upadhyaya, and he should also have respect when entering the monastery. He should give his upadhyaya a bowl (patra), robe, door hook, kalika-bhesajja (occasional medicine), yamaka-bhesajja (medicine taken at specific times), sattahaka-bhesajja (medicine taken for seven days), and yavajivika-bhesajja (medicine taken for life). If the upadhyaya is making a robe, he should help make it; when washing the robe, dyeing the robe, cutting the robe, sewing the robe, embroidering the robe, or stretching the robe, he should help make it. If he cannot do it himself, he should hire someone to do it. If he cannot finish it himself, he should borrow help from others. If he can finish it himself, he should do it and not be idle.』 The Buddha said to Uttiya, 『If the upadhyaya wants to bathe in the bathroom, the disciple should prepare the bathing equipment in advance, put in firewood, and prepare oil and soap beans. If the upadhyaya enters the bathroom, the disciple should hold the bathing robe for him, collect the clothes he takes off, give him a bed, give him a water bottle, and hand him a staff. If the upadhyaya is weak, the disciple should support him. If he is very weak, he should carry him into the bathroom, put his clothes aside, and let him sit on the bed, placing the water pot in front of him.』
弟子欲洗時，應白和上向壁洗，應生病想、生藥想。」佛言：「和上汗出時，弟子先應揩腳，次揩膊髀、腰脊、胸背。若和上洗竟，應授衣與，取床取水器取杖，應以薪著灶中。若和上少力者應手扶，若大羸劣應負還房坐床上、應取浴衣舉、應授臥衣、應安大小便器、應安唾器。若弟子更欲洗，應白和上已洗。若最後浴室中洗者，應舉繩床著一處，舉水瓶、水瓨，應以灰覆火，出浴室閉門下橝已去。若欲誦時，至三問能得者，應隨力從和上受，受已在一處憶念思惟。若得者誦，若不得者更問。明日應攝大小便器唾器，棄已應問和上：『須粥須食不？』若言：『須粥。』應安釜器、辦杓、辦匕。若言：『須食。』應辦食、應辦食器。若和上病者，弟子應看若活、若死，應覓隨病食、隨病藥，應取和上物作供養。若和上無者自辦，若自無者從他求，若無知識不能得者，乞食時得好者，應與和上。郁提！若僧與和上憶念羯磨、若與不癡羯磨時，應代和上去作是言：『僧與我和上憶念羯磨、若不癡羯磨。』僧與和上苦切羯磨、依止羯磨、驅出羯磨、下意羯磨時，弟子以法佐和上言：『僧莫與我和上苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。』若僧已與和上作是苦切羯磨、依止羯磨、驅出羯磨、下意羯磨竟，弟子應言：『僧與
【現代漢語翻譯】 現代漢語譯本：弟子想要洗浴時，應當稟告和尚，面向墻壁洗浴，應當生起病人的想法、藥品的想法。佛說：『和尚出汗時，弟子首先應當擦拭他的腳，然後擦拭他的胳膊、大腿、腰背、胸部和背部。如果和尚洗完，應當遞給他衣服，拿走床、水器和枴杖，應當把柴火放入灶中。如果和尚體力不足，應當攙扶他，如果非常虛弱，應當揹他回房間，讓他坐在床上，應當拿起浴衣，遞給他臥衣，應當安置大小便器，應當安置唾盂。如果弟子自己想要洗浴，應當稟告和尚已經洗完。如果是在浴室中最後洗浴的人，應當把繩床放到一處，拿起水瓶、水罐，應當用灰覆蓋火，走出浴室，關上門，放下門閂后離開。想要背誦時，連續三次詢問能夠得到允許后，應當盡力從和尚那裡接受，接受后在一個地方憶念思惟。如果能夠背誦就背誦，如果不能背誦就再次請教。第二天應當收拾大小便器和唾盂，丟棄后應當問和尚：『需要粥或食物嗎？』如果說：『需要粥。』應當安置鍋具、準備勺子、準備餐具。如果說：『需要食物。』應當準備食物、準備餐具。如果和尚生病，弟子應當照顧，無論是活著還是死去，應當尋找適合病情的食物、適合病情的藥物，應當拿和尚的物品作供養。如果和尚沒有，就自己準備，如果自己沒有，就向他人求助，如果沒有認識的人無法得到，乞討食物時得到好的，應當給和尚。郁提（Uti，人名）！如果僧團要對和尚進行憶念羯磨（憶念羯磨，一種僧團儀式）、或者進行不癡羯磨（不癡羯磨，確認神智正常的儀式）時，應當代替和尚去，這樣說：『僧團要對我的和尚進行憶念羯磨、或者不癡羯磨。』僧團要對和尚進行苦切羯磨（苦切羯磨，嚴厲的譴責儀式）、依止羯磨（依止羯磨，強制依止其他僧侶的儀式）、驅出羯磨（驅出羯磨，驅逐出僧團的儀式）、下意羯磨（下意羯磨，降低地位的儀式）時，弟子應當依法幫助和尚說：『僧團不要對我的和尚進行苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。』如果僧團已經對和尚作了這些苦切羯磨、依止羯磨、驅出羯磨、下意羯磨，弟子應當說：『僧團與』 現代漢語譯本：和尚作羯磨時，我應當隨順。』郁提！若和上欲畜長物，弟子應遮：『和上莫畜長物。』若已畜者，應白眾僧：『是和上畜長物。』若和上欲作非法事，弟子應遮：『和上莫作非法事。』若已作者，應白眾僧：『是和上作非法事。』若和上欲與惡知識交通，弟子應遮：『和上莫與惡知識交通。』若已交通者，應白眾僧：『是和上與惡知識交通。』若和上欲屏處行，弟子應遮：『和上莫屏處行。』若已行者，應白眾僧：『是和上屏處行。』若和上欲飲酒，弟子應遮：『和上莫飲酒。』若已飲者，應白眾僧：『是和上飲酒。』若和上欲至他家，弟子應遮：『和上莫至他家。』若已至者，應白眾僧：『是和上至他家。』若和上與女人交通，弟子應遮：『和上莫與女人交通。』若已交通者，應白眾僧：『是和上與女人交通。』若和上與沙彌交通，弟子應遮：『和上莫與沙彌交通。』若已交通者，應白眾僧：『是和上與沙彌交通。』若和上盜僧物、佛物、塔物、法物，弟子應遮：『和上莫盜僧物、佛物、塔物、法物。』若已盜者，應白眾僧：『是和上盜僧物、佛物、塔物、法物。』若和上殺生，弟子應遮：『和上莫殺生。』若已殺者，應白眾僧：『是和上殺生。』若和上不忍，弟子應諫：『和上當忍。』若不忍者，應白眾僧：『是和上不忍。』若和上不信，弟子應諫：『和上當信。』若不信者，應白眾僧：『是和上不信。』若和上無慚，弟子應諫：『和上當慚。』若無慚者，應白眾僧：『是和上無慚。』若和上無愧，弟子應諫：『和上當愧。』若無愧者，應白眾僧：『是和上無愧。』若和上懈怠，弟子應諫：『和上莫懈怠。』若懈怠者，應白眾僧：『是和上懈怠。』若和上多語，弟子應諫：『和上莫多語。』若多語者，應白眾僧：『是和上多語。』若和上無智慧，弟子應諫：『和上當有智慧。』若無智慧者，應白眾僧：『是和上無智慧。』若和上不喜善法，弟子應諫：『和上當喜善法。』若不喜善法者，應白眾僧：『是和上不喜善法。』若和上樂世俗事，弟子應諫：『和上莫樂世俗事。』若樂世俗事者，應白眾僧：『是和上樂世俗事。』若和上不樂出家，弟子應諫：『和上當樂出家。』若不樂出家者，應白眾僧：『是和上不樂出家。』若和上樂居家，弟子應諫：『和上莫樂居家。』若樂居家者，應白眾僧：『是和上樂居家。』若和上不樂遠離，弟子應諫：『和上當樂遠離。』若不樂遠離者，應白眾僧：『是和上不樂遠離。』若和上樂不遠離，弟子應諫：『和上莫樂不遠離。』若樂不遠離者，應白眾僧：『是和上樂不遠離。』若和上不樂精進，弟子應諫：『和上當樂精進。』若不樂精進者，應白眾僧：『是和上不樂精進。』若和上樂睡眠，弟子應諫：『和上莫樂睡眠。』若樂睡眠者，應白眾僧：『是和上樂睡眠。』若和上不樂覺悟，弟子應諫：『和上當樂覺悟。』若不樂覺悟者，應白眾僧：『是和上不樂覺悟。』若和上樂憒鬧，弟子應諫：『和上莫樂憒鬧。』若樂憒鬧者，應白眾僧：『是和上樂憒鬧。』若和上不樂寂靜，弟子應諫：『和上當樂寂靜。』若不樂寂靜者，應白眾僧：『是和上不樂寂靜。』若和上樂戲論，弟子應諫：『和上莫樂戲論。』若樂戲論者，應白眾僧：『是和上樂戲論。』若和上不樂涅槃，弟子應諫：『和上當樂涅槃。』若不樂涅槃者，應白眾僧：『是和上不樂涅槃。』郁提！是名隨和上法。』 English version: When a disciple wishes to bathe, he should inform the preceptor and wash facing the wall, thinking of illness and medicine. The Buddha said, 'When the preceptor sweats, the disciple should first wipe his feet, then wipe his arms, thighs, waist, back, chest, and back. If the preceptor has finished washing, he should hand him his clothes, take away the bed, water vessel, and staff, and put firewood in the stove. If the preceptor is weak, he should support him; if he is very frail, he should carry him back to his room and seat him on the bed. He should pick up the bathing robe, hand him his sleeping robe, and place the toilet and spittoon. If the disciple wants to bathe himself, he should inform the preceptor that he has finished washing. If he is the last to wash in the bathroom, he should move the rope bed to one place, pick up the water bottle and water jug, cover the fire with ashes, leave the bathroom, close the door, lower the latch, and leave. When he wants to recite, after asking three times and being granted permission, he should receive it from the preceptor to the best of his ability, and after receiving it, he should contemplate and reflect on it in one place. If he can recite it, he should recite it; if he cannot, he should ask again. The next day, he should collect the toilet and spittoon, discard them, and ask the preceptor, 'Do you need porridge or food?' If he says, 'I need porridge,' he should place the pot, prepare the ladle, and prepare the spoon. If he says, 'I need food,' he should prepare the food and prepare the dishes. If the preceptor is ill, the disciple should care for him, whether he lives or dies, and should seek food and medicine suitable for his illness. He should use the preceptor's belongings to make offerings. If the preceptor has none, he should prepare them himself; if he has none himself, he should seek them from others. If he has no acquaintances and cannot obtain them, he should give the preceptor the best food he obtains while begging. Uti (name of a person)! If the Sangha (Sangha, the monastic community) is to perform a remembrance Karma (remembrance Karma, a type of Sangha ritual) or a non-delusion Karma (non-delusion Karma, a ritual to confirm sanity) for the preceptor, he should go on behalf of the preceptor and say, 'The Sangha is to perform a remembrance Karma or a non-delusion Karma for my preceptor.' When the Sangha is to perform a harsh Karma (harsh Karma, a severe condemnation ritual), dependence Karma (dependence Karma, a ritual to force dependence on other monks), expulsion Karma (expulsion Karma, a ritual to expel from the Sangha), or humiliation Karma (humiliation Karma, a ritual to lower status) for the preceptor, the disciple should lawfully assist the preceptor and say, 'The Sangha should not perform a harsh Karma, dependence Karma, expulsion Karma, or humiliation Karma for my preceptor.' If the Sangha has already performed these harsh Karma, dependence Karma, expulsion Karma, or humiliation Karma for the preceptor, the disciple should say, 'The Sangha has performed' English version: the Karma for the preceptor, I should comply.' Uti! If the preceptor wants to keep long-term possessions, the disciple should prevent him: 'Preceptor, do not keep long-term possessions.' If he has already kept them, he should inform the Sangha: 'This preceptor is keeping long-term possessions.' If the preceptor wants to do unlawful things, the disciple should prevent him: 'Preceptor, do not do unlawful things.' If he has already done them, he should inform the Sangha: 'This preceptor is doing unlawful things.' If the preceptor wants to associate with evil companions, the disciple should prevent him: 'Preceptor, do not associate with evil companions.' If he has already associated with them, he should inform the Sangha: 'This preceptor is associating with evil companions.' If the preceptor wants to go to secluded places, the disciple should prevent him: 'Preceptor, do not go to secluded places.' If he has already gone, he should inform the Sangha: 'This preceptor is going to secluded places.' If the preceptor wants to drink alcohol, the disciple should prevent him: 'Preceptor, do not drink alcohol.' If he has already drunk it, he should inform the Sangha: 'This preceptor is drinking alcohol.' If the preceptor wants to go to other people's homes, the disciple should prevent him: 'Preceptor, do not go to other people's homes.' If he has already gone, he should inform the Sangha: 'This preceptor is going to other people's homes.' If the preceptor has relations with women, the disciple should prevent him: 'Preceptor, do not have relations with women.' If he has already had relations, he should inform the Sangha: 'This preceptor is having relations with women.' If the preceptor has relations with novices, the disciple should prevent him: 'Preceptor, do not have relations with novices.' If he has already had relations, he should inform the Sangha: 'This preceptor is having relations with novices.' If the preceptor steals Sangha property, Buddha property, pagoda property, or Dharma property, the disciple should prevent him: 'Preceptor, do not steal Sangha property, Buddha property, pagoda property, or Dharma property.' If he has already stolen it, he should inform the Sangha: 'This preceptor is stealing Sangha property, Buddha property, pagoda property, or Dharma property.' If the preceptor kills living beings, the disciple should prevent him: 'Preceptor, do not kill living beings.' If he has already killed them, he should inform the Sangha: 'This preceptor is killing living beings.' If the preceptor is not patient, the disciple should advise him: 'Preceptor, you should be patient.' If he is not patient, he should inform the Sangha: 'This preceptor is not patient.' If the preceptor does not believe, the disciple should advise him: 'Preceptor, you should believe.' If he does not believe, he should inform the Sangha: 'This preceptor does not believe.' If the preceptor is shameless, the disciple should advise him: 'Preceptor, you should be ashamed.' If he is shameless, he should inform the Sangha: 'This preceptor is shameless.' If the preceptor is without remorse, the disciple should advise him: 'Preceptor, you should have remorse.' If he is without remorse, he should inform the Sangha: 'This preceptor is without remorse.' If the preceptor is lazy, the disciple should advise him: 'Preceptor, do not be lazy.' If he is lazy, he should inform the Sangha: 'This preceptor is lazy.' If the preceptor is talkative, the disciple should advise him: 'Preceptor, do not be talkative.' If he is talkative, he should inform the Sangha: 'This preceptor is talkative.' If the preceptor is without wisdom, the disciple should advise him: 'Preceptor, you should have wisdom.' If he is without wisdom, he should inform the Sangha: 'This preceptor is without wisdom.' If the preceptor does not delight in good Dharma, the disciple should advise him: 'Preceptor, you should delight in good Dharma.' If he does not delight in good Dharma, he should inform the Sangha: 'This preceptor does not delight in good Dharma.' If the preceptor enjoys worldly affairs, the disciple should advise him: 'Preceptor, do not enjoy worldly affairs.' If he enjoys worldly affairs, he should inform the Sangha: 'This preceptor enjoys worldly affairs.' If the preceptor does not delight in leaving home, the disciple should advise him: 'Preceptor, you should delight in leaving home.' If he does not delight in leaving home, he should inform the Sangha: 'This preceptor does not delight in leaving home.' If the preceptor enjoys being at home, the disciple should advise him: 'Preceptor, do not enjoy being at home.' If he enjoys being at home, he should inform the Sangha: 'This preceptor enjoys being at home.' If the preceptor does not delight in seclusion, the disciple should advise him: 'Preceptor, you should delight in seclusion.' If he does not delight in seclusion, he should inform the Sangha: 'This preceptor does not delight in seclusion.' If the preceptor enjoys non-seclusion, the disciple should advise him: 'Preceptor, do not enjoy non-seclusion.' If he enjoys non-seclusion, he should inform the Sangha: 'This preceptor enjoys non-seclusion.' If the preceptor does not delight in diligence, the disciple should advise him: 'Preceptor, you should delight in diligence.' If he does not delight in diligence, he should inform the Sangha: 'This preceptor does not delight in diligence.' If the preceptor enjoys sleep, the disciple should advise him: 'Preceptor, do not enjoy sleep.' If he enjoys sleep, he should inform the Sangha: 'This preceptor enjoys sleep.' If the preceptor does not delight in awakening, the disciple should advise him: 'Preceptor, you should delight in awakening.' If he does not delight in awakening, he should inform the Sangha: 'This preceptor does not delight in awakening.' If the preceptor enjoys noise, the disciple should advise him: 'Preceptor, do not enjoy noise.' If he enjoys noise, he should inform the Sangha: 'This preceptor enjoys noise.' If the preceptor does not delight in silence, the disciple should advise him: 'Preceptor, you should delight in silence.' If he does not delight in silence, he should inform the Sangha: 'This preceptor does not delight in silence.' If the preceptor enjoys frivolous talk, the disciple should advise him: 'Preceptor, do not enjoy frivolous talk.' If he enjoys frivolous talk, he should inform the Sangha: 'This preceptor enjoys frivolous talk.' If the preceptor does not delight in Nirvana, the disciple should advise him: 'Preceptor, you should delight in Nirvana.' If he does not delight in Nirvana, he should inform the Sangha: 'This preceptor does not delight in Nirvana.' Uti! This is called following the Dharma of the preceptor.'
【English Translation】 English version: When a disciple wishes to bathe, he should inform the preceptor and wash facing the wall, thinking of illness and medicine. The Buddha said, 'When the preceptor sweats, the disciple should first wipe his feet, then wipe his arms, thighs, waist, back, chest, and back. If the preceptor has finished washing, he should hand him his clothes, take away the bed, water vessel, and staff, and put firewood in the stove. If the preceptor is weak, he should support him; if he is very frail, he should carry him back to his room and seat him on the bed. He should pick up the bathing robe, hand him his sleeping robe, and place the toilet and spittoon. If the disciple wants to bathe himself, he should inform the preceptor that he has finished washing. If he is the last to wash in the bathroom, he should move the rope bed to one place, pick up the water bottle and water jug, cover the fire with ashes, leave the bathroom, close the door, lower the latch, and leave. When he wants to recite, after asking three times and being granted permission, he should receive it from the preceptor to the best of his ability, and after receiving it, he should contemplate and reflect on it in one place. If he can recite it, he should recite it; if he cannot, he should ask again. The next day, he should collect the toilet and spittoon, discard them, and ask the preceptor, 'Do you need porridge or food?' If he says, 'I need porridge,' he should place the pot, prepare the ladle, and prepare the spoon. If he says, 'I need food,' he should prepare the food and prepare the dishes. If the preceptor is ill, the disciple should care for him, whether he lives or dies, and should seek food and medicine suitable for his illness. He should use the preceptor's belongings to make offerings. If the preceptor has none, he should prepare them himself; if he has none himself, he should seek them from others. If he has no acquaintances and cannot obtain them, he should give the preceptor the best food he obtains while begging. Uti (name of a person)! If the Sangha (Sangha, the monastic community) is to perform a remembrance Karma (remembrance Karma, a type of Sangha ritual) or a non-delusion Karma (non-delusion Karma, a ritual to confirm sanity) for the preceptor, he should go on behalf of the preceptor and say, 'The Sangha is to perform a remembrance Karma or a non-delusion Karma for my preceptor.' When the Sangha is to perform a harsh Karma (harsh Karma, a severe condemnation ritual), dependence Karma (dependence Karma, a ritual to force dependence on other monks), expulsion Karma (expulsion Karma, a ritual to expel from the Sangha), or humiliation Karma (humiliation Karma, a ritual to lower status) for the preceptor, the disciple should lawfully assist the preceptor and say, 'The Sangha should not perform a harsh Karma, dependence Karma, expulsion Karma, or humiliation Karma for my preceptor.' If the Sangha has already performed these harsh Karma, dependence Karma, expulsion Karma, or humiliation Karma for the preceptor, the disciple should say, 'The Sangha has performed' English version: the Karma for the preceptor, I should comply.' Uti! If the preceptor wants to keep long-term possessions, the disciple should prevent him: 'Preceptor, do not keep long-term possessions.' If he has already kept them, he should inform the Sangha: 'This preceptor is keeping long-term possessions.' If the preceptor wants to do unlawful things, the disciple should prevent him: 'Preceptor, do not do unlawful things.' If he has already done them, he should inform the Sangha: 'This preceptor is doing unlawful things.' If the preceptor wants to associate with evil companions, the disciple should prevent him: 'Preceptor, do not associate with evil companions.' If he has already associated with them, he should inform the Sangha: 'This preceptor is associating with evil companions.' If the preceptor wants to go to secluded places, the disciple should prevent him: 'Preceptor, do not go to secluded places.' If he has already gone, he should inform the Sangha: 'This preceptor is going to secluded places.' If the preceptor wants to drink alcohol, the disciple should prevent him: 'Preceptor, do not drink alcohol.' If he has already drunk it, he should inform the Sangha: 'This preceptor is drinking alcohol.' If the preceptor wants to go to other people's homes, the disciple should prevent him: 'Preceptor, do not go to other people's homes.' If he has already gone, he should inform the Sangha: 'This preceptor is going to other people's homes.' If the preceptor has relations with women, the disciple should prevent him: 'Preceptor, do not have relations with women.' If he has already had relations, he should inform the Sangha: 'This preceptor is having relations with women.' If the preceptor has relations with novices, the disciple should prevent him: 'Preceptor, do not have relations with novices.' If he has already had relations, he should inform the Sangha: 'This preceptor is having relations with novices.' If the preceptor steals Sangha property, Buddha property, pagoda property, or Dharma property, the disciple should prevent him: 'Preceptor, do not steal Sangha property, Buddha property, pagoda property, or Dharma property.' If he has already stolen it, he should inform the Sangha: 'This preceptor is stealing Sangha property, Buddha property, pagoda property, or Dharma property.' If the preceptor kills living beings, the disciple should prevent him: 'Preceptor, do not kill living beings.' If he has already killed them, he should inform the Sangha: 'This preceptor is killing living beings.' If the preceptor is not patient, the disciple should advise him: 'Preceptor, you should be patient.' If he is not patient, he should inform the Sangha: 'This preceptor is not patient.' If the preceptor does not believe, the disciple should advise him: 'Preceptor, you should believe.' If he does not believe, he should inform the Sangha: 'This preceptor does not believe.' If the preceptor is shameless, the disciple should advise him: 'Preceptor, you should be ashamed.' If he is shameless, he should inform the Sangha: 'This preceptor is shameless.' If the preceptor is without remorse, the disciple should advise him: 'Preceptor, you should have remorse.' If he is without remorse, he should inform the Sangha: 'This preceptor is without remorse.' If the preceptor is lazy, the disciple should advise him: 'Preceptor, do not be lazy.' If he is lazy, he should inform the Sangha: 'This preceptor is lazy.' If the preceptor is talkative, the disciple should advise him: 'Preceptor, do not be talkative.' If he is talkative, he should inform the Sangha: 'This preceptor is talkative.' If the preceptor is without wisdom, the disciple should advise him: 'Preceptor, you should have wisdom.' If he is without wisdom, he should inform the Sangha: 'This preceptor is without wisdom.' If the preceptor does not delight in good Dharma, the disciple should advise him: 'Preceptor, you should delight in good Dharma.' If he does not delight in good Dharma, he should inform the Sangha: 'This preceptor does not delight in good Dharma.' If the preceptor enjoys worldly affairs, the disciple should advise him: 'Preceptor, do not enjoy worldly affairs.' If he enjoys worldly affairs, he should inform the Sangha: 'This preceptor enjoys worldly affairs.' If the preceptor does not delight in leaving home, the disciple should advise him: 'Preceptor, you should delight in leaving home.' If he does not delight in leaving home, he should inform the Sangha: 'This preceptor does not delight in leaving home.' If the preceptor enjoys being at home, the disciple should advise him: 'Preceptor, do not enjoy being at home.' If he enjoys being at home, he should inform the Sangha: 'This preceptor enjoys being at home.' If the preceptor does not delight in seclusion, the disciple should advise him: 'Preceptor, you should delight in seclusion.' If he does not delight in seclusion, he should inform the Sangha: 'This preceptor does not delight in seclusion.' If the preceptor enjoys non-seclusion, the disciple should advise him: 'Preceptor, do not enjoy non-seclusion.' If he enjoys non-seclusion, he should inform the Sangha: 'This preceptor enjoys non-seclusion.' If the preceptor does not delight in diligence, the disciple should advise him: 'Preceptor, you should delight in diligence.' If he does not delight in diligence, he should inform the Sangha: 'This preceptor does not delight in diligence.' If the preceptor enjoys sleep, the disciple should advise him: 'Preceptor, do not enjoy sleep.' If he enjoys sleep, he should inform the Sangha: 'This preceptor enjoys sleep.' If the preceptor does not delight in awakening, the disciple should advise him: 'Preceptor, you should delight in awakening.' If he does not delight in awakening, he should inform the Sangha: 'This preceptor does not delight in awakening.' If the preceptor enjoys noise, the disciple should advise him: 'Preceptor, do not enjoy noise.' If he enjoys noise, he should inform the Sangha: 'This preceptor enjoys noise.' If the preceptor does not delight in silence, the disciple should advise him: 'Preceptor, you should delight in silence.' If he does not delight in silence, he should inform the Sangha: 'This preceptor does not delight in silence.' If the preceptor enjoys frivolous talk, the disciple should advise him: 'Preceptor, do not enjoy frivolous talk.' If he enjoys frivolous talk, he should inform the Sangha: 'This preceptor enjoys frivolous talk.' If the preceptor does not delight in Nirvana, the disciple should advise him: 'Preceptor, you should delight in Nirvana.' If he does not delight in Nirvana, he should inform the Sangha: 'This preceptor does not delight in Nirvana.' Uti! This is called following the Dharma of the preceptor.'
我和上輕作羯磨，莫重作。』郁提！若僧與和上覓罪相羯磨，弟子應往言：『僧如法莫與我和上覓罪羯磨。』若僧與和上覓罪羯磨竟，弟子應從僧乞：『輕作，莫重作。』若僧與和上不見擯羯磨、不作擯羯磨、惡邪不除擯羯磨，弟子應往白僧言：『不見教見、不作教作、不除教除。』郁提！若和上犯僧殘罪，應與別住、摩那埵、本日治、出罪羯磨，弟子應往言：『僧如法與我和上別住、摩那埵、本日治、出罪羯磨。』郁提！是弟子不白和上，不得教他讀經，不得誦經令他憶念、不得並誦。不白和上不得從他受法，不得授他法。不得從他受憶念、不得並誦。不得與他衣缽、戶鉤、時藥、時分藥、七日藥、盡形壽藥。不得與他作衣，不得使他作衣。不得與他剃髮，不得使他剃髮。不白和上不得一切有所作，除大小便及嚼楊枝、禮佛。郁提！若和上欲入聚落，弟子應授入聚落衣，應揲臥衣舉。弟子若隨和上入聚落，應取缽杖僧伽梨，不應在前行，不應大逼近，不得並行。若師說非法者應諫止，若說法應隨喜。若說法時得施，弟子應取。若到聚落，應授缽杖僧伽梨。弟子若在前出聚落，不應遠住，應取和上缽杖僧伽梨。若和上共道行，弟子應取杖、取盛油囊、革屣、針綖囊。郁提！弟子應日日三時至和上邊：早起、食后、日沒
【現代漢語翻譯】 現代漢語譯本 『我和合僧團一起為我的和尚老師做羯磨（Karma，業），不要做重的羯磨。』郁提（Utti，人名）！如果僧團要為我的和尚老師尋找罪相併做羯磨，弟子應該前去說：『僧團請如法地不要為我的和尚老師尋找罪相併做羯磨。』如果僧團已經為我的和尚老師尋找罪相併做了羯磨，弟子應該向僧團請求：『請做輕的，不要做重的。』如果僧團沒有對我的和尚老師做不見擯羯磨（不見僧團的羯磨）、不作擯羯磨（不舉行擯斥的羯磨）、惡邪不除擯羯磨（不去除邪惡的羯磨），弟子應該前去告訴僧團說：『沒有見到教導見到、沒有做教導去做、沒有去除教導去除。』郁提！如果和尚老師犯了僧殘罪（Sanghādisesa，僅次於波羅夷的重罪），應該給予別住（Parivāsa，隔離懺悔）、摩那埵（Mānatta，行懺悔）、本日治（Abbāna，恢復清凈）、出罪羯磨（恢復僧團資格的羯磨），弟子應該前去說：『僧團請如法地為我的和尚老師做別住、摩那埵、本日治、出罪羯磨。』郁提！作為弟子，不稟告和尚老師，不得教他人讀經，不得誦經令他人憶念、不得一起誦經。不稟告和尚老師不得從他那裡接受佛法，不得授予他佛法。不得從他那裡接受憶念、不得一起誦經。不得給他衣、缽（Pātra，僧人食器）、戶鉤、時藥（Yāvakālika，短期藥）、時分藥（Yāmika，限定時間的藥）、七日藥（Sattāhakālika，七日內服用的藥）、盡形壽藥（Yāvajīvika，終身服用的藥）。不得為他做衣服，不得讓他人為他做衣服。不得為他剃髮，不得讓他人為他剃髮。不稟告和尚老師不得做一切事情，除了大小便以及嚼楊枝（Dantakāṣṭha，清潔牙齒的樹枝）、禮佛。郁提！如果和尚老師想要進入村落，弟子應該遞上進入村落時穿的衣服，應該疊好臥具並舉起。弟子如果跟隨和尚老師進入村落，應該拿著缽、杖、僧伽梨（Saṃghāti，大衣），不應該在前面走，不應該太靠近，不得並排行走。如果師父說非法，應該勸諫阻止，如果說法，應該隨喜讚歎。如果說法時得到佈施，弟子應該收取。如果到達村落，應該遞上缽、杖、僧伽梨。弟子如果在前面走出村落，不應該遠離，應該拿著和尚老師的缽、杖、僧伽梨。如果和尚老師一起在路上行走，弟子應該拿著杖、盛油囊、革屣（Upāhana，鞋子）、針線囊。郁提！弟子應該每天三次到和尚老師身邊：早起、飯後、日落時。
【English Translation】 English version 'I will perform Karma (Karma, action) with the Sangha (community), but not a heavy Karma.' Utti (Utti, a name)! If the Sangha seeks faults in my preceptor and performs Karma, the disciple should go and say: 'Venerable Sangha, please do not seek faults in my preceptor and perform Karma according to the Dharma.' If the Sangha has already sought faults in my preceptor and performed Karma, the disciple should request from the Sangha: 'Please make it light, do not make it heavy.' If the Sangha does not perform Tajjaniya-kamma (act of censure), does not perform Nissarana-kamma (act of suspension), does not perform Pabbajaniya-kamma (act of banishment) to remove evil views for my preceptor, the disciple should go and tell the Sangha: 'What has not been seen, teach to see; what has not been done, teach to do; what has not been removed, teach to remove.' Utti! If the preceptor commits a Sanghādisesa (Sanghādisesa, a serious offense) offense, he should be given Parivāsa (Parivāsa, period of probation), Mānatta (Mānatta, period of penance), Abbhāna (Abbhāna, reinstatement), and Karma for expiation, the disciple should go and say: 'Venerable Sangha, please perform Parivāsa, Mānatta, Abbhāna, and Karma for expiation for my preceptor according to the Dharma.' Utti! As a disciple, without informing the preceptor, one should not teach others to read the scriptures, should not recite the scriptures to remind others, and should not recite together. Without informing the preceptor, one should not receive the Dharma from him, and should not impart the Dharma to him. One should not receive mindfulness from him, and should not recite together. One should not give him robes, a bowl (Pātra, alms bowl), a door hook, Yāvakālika (Yāvakālika, short-term medicine), Yāmika (Yāmika, time-limited medicine), Sattāhakālika (Sattāhakālika, medicine to be taken within seven days), Yāvajīvika (Yāvajīvika, medicine for life). One should not make robes for him, and should not have others make robes for him. One should not shave his head, and should not have others shave his head. Without informing the preceptor, one should not do anything, except for urinating and defecating, chewing a twig (Dantakāṣṭha, tooth-cleaning stick), and prostrating to the Buddha. Utti! If the preceptor wants to enter a village, the disciple should hand over the robe for entering the village, should fold the bedding and lift it up. If the disciple follows the preceptor into the village, he should carry the bowl, staff, and Saṃghāti (Saṃghāti, outer robe), should not walk in front, should not be too close, and should not walk side by side. If the teacher speaks what is not the Dharma, one should advise and stop him; if he speaks the Dharma, one should rejoice and praise him. If alms are received when the Dharma is spoken, the disciple should collect them. If arriving at the village, one should hand over the bowl, staff, and Saṃghāti. If the disciple exits the village in front, one should not stay far away, and should carry the preceptor's bowl, staff, and Saṃghāti. If the preceptor walks together on the road, the disciple should carry the staff, oil container, shoes (Upāhana, footwear), and needle and thread bag. Utti! The disciple should go to the preceptor three times a day: early morning, after meals, and at sunset.
時。早起時應除大小便器唾器，食后時應掃灑塗地，日沒時應持大小便器唾器著邊。」
郁提白佛言：「世尊！弟子于和上行如是法，和上于弟子當云何？」佛語郁提：「弟子作是行者，和上應教誦修多羅、毗尼、阿毗曇，與衣缽、杖、戶鉤，與時藥、時分藥、七日藥、盡形藥。若弟子作衣時，和上應佐作。若浣衣、染衣、割截、簪刺、舒展時，皆應佐作。若自不能、倩他；若自不能盡作，亦應使他；若隨能者盡佐作，不得閒住。若和上見弟子病時，應看若活、若死，應與覓隨病食、隨病藥。應取弟子物作，弟子無者和上與物，若自無物從他求與，無知識求不能得。若乞食時得好食者與。若僧與弟子憶念羯磨、與不癡羯磨，作是言：『如法與我弟子憶念羯磨、不癡羯磨。』若僧與弟子苦切羯磨、依止羯磨、驅出羯磨、下意羯磨，和上應如法佐言：『莫與我弟子苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。』若僧已作苦切羯磨、依止羯磨、驅出羯磨、下意羯磨竟，應言：『輕作，莫重作。』若僧欲與弟子覓罪羯磨，應如法佐言：『莫作。』若僧與覓罪羯磨竟，和上應佐言：『輕作，莫重作。』郁提！若僧與弟子不見擯羯磨、不作擯羯磨、惡邪不除擯羯磨，和上應言：『不見教見、不作教作、不除教除。』郁提！若
【現代漢語翻譯】 現代漢語譯本： 『在（合適的）時間，早上起床時應該清理大小便器和唾器，飯後應該打掃和塗抹地面，日落時應該把大小便器和唾器放在旁邊。』 郁提（Uttiya，人名）對佛說：『世尊！弟子對和尚（Upajjhaya，親教師）應該行持這樣的法，那麼和尚對弟子應該怎樣做呢？』佛告訴郁提：『如果弟子這樣做，和尚應該教他誦讀修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），給予衣、缽、杖、戶鉤，給予時藥、時分藥、七日藥、盡形藥。如果弟子製作衣服時，和尚應該幫助製作。如果洗衣服、染衣服、裁剪、縫紉、舒展時，都應該幫助製作。如果自己不能做，就請別人做；如果自己不能全部做完，也應該使喚別人；如果隨能力所及，就盡力幫助製作，不得閒著。如果和尚看到弟子生病時，應該照顧，看是能活還是會死，應該為他尋找適合病情的食物和藥物。應該用弟子的東西來做（這些事），如果弟子沒有，和尚就給予東西，如果自己沒有東西，就向別人請求給予，沒有熟人請求也無法得到。如果乞食時得到好的食物，就給他。如果僧團要對弟子進行憶念羯磨（Sati-vinaya-kamma，憶念羯磨，一種僧團的儀式，用於處理犯戒比丘）、不癡羯磨（Amulha-vinaya-kamma，不癡羯磨，用於處理精神錯亂的比丘），（和尚）應該這樣說：『如法地給我弟子憶念羯磨、不癡羯磨。』如果僧團要對弟子進行苦切羯磨（Tajjaniya-kamma，呵責羯磨）、依止羯磨（Nissaya-kamma，依止羯磨，令犯戒比丘依止其他比丘生活）、驅出羯磨（Pabbajaniya-kamma，驅出羯磨，驅逐出寺院）、下意羯磨（Ukkhittaka-kamma，舉罪羯磨），和尚應該如法地幫助說：『不要給我弟子苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。』如果僧團已經做了苦切羯磨、依止羯磨、驅出羯磨、下意羯磨完畢，應該說：『輕一點做，不要加重做。』如果僧團想要對弟子進行覓罪羯磨（Parivasa-kamma，別住羯磨，令犯戒比丘進行懺悔），應該如法地幫助說：『不要做。』如果僧團已經做了覓罪羯磨完畢，和尚應該幫助說：『輕一點做，不要加重做。』郁提！如果僧團要對弟子進行不見擯羯磨（Attharanuddhāra-kamma，覆藏罪羯磨）、不作擯羯磨、惡邪不除擯羯磨，和尚應該說：『不見教他見、不作教他作、不除教他除。』郁提！如果
【English Translation】 English version: 'At the (appropriate) time, upon waking up in the morning, one should remove the toilet utensils and spittoons. After meals, one should sweep and smear the ground. At sunset, one should place the toilet utensils and spittoons aside.' Uttiya (a name) said to the Buddha: 'Venerable Sir! The disciple should practice such a Dharma towards the Upajjhaya (preceptor), then how should the Upajjhaya act towards the disciple?' The Buddha told Uttiya: 'If the disciple acts in this way, the Upajjhaya should teach him to recite the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, higher teachings), and give him robes, alms bowl, staff, door hook, and give him timely medicine, medicine for specific times, medicine for seven days, and medicine for life. If the disciple is making robes, the Upajjhaya should help in the making. If washing robes, dyeing robes, cutting, sewing, and stretching, all should be helped. If one cannot do it oneself, one should ask others to do it; if one cannot finish it all by oneself, one should also employ others; if according to one's ability, one should help as much as possible, and not be idle. If the Upajjhaya sees the disciple is sick, one should take care, seeing whether he will live or die, and should seek food and medicine suitable for the illness. One should use the disciple's belongings to do (these things), if the disciple has none, the Upajjhaya should give belongings, if one has no belongings oneself, one should ask others to give, if one has no acquaintances, one cannot obtain it by asking. If one obtains good food while begging for alms, one should give it to him. If the Sangha (monastic community) wants to perform Sati-vinaya-kamma (Remembrance Vinaya Act, a formal act of the Sangha to restore a monk's sanity) or Amulha-vinaya-kamma (Act for One Not Insane, a formal act of the Sangha to declare a monk not insane) for the disciple, (the Upajjhaya) should say: 'Righteously perform Sati-vinaya-kamma and Amulha-vinaya-kamma for my disciple.' If the Sangha wants to perform Tajjaniya-kamma (Act of Censure), Nissaya-kamma (Act of Dependence, placing a monk under probation), Pabbajaniya-kamma (Act of Expulsion), or Ukkhittaka-kamma (Act of Suspension) for the disciple, the Upajjhaya should righteously help by saying: 'Do not perform Tajjaniya-kamma, Nissaya-kamma, Pabbajaniya-kamma, or Ukkhittaka-kamma for my disciple.' If the Sangha has already completed Tajjaniya-kamma, Nissaya-kamma, Pabbajaniya-kamma, or Ukkhittaka-kamma, one should say: 'Do it lightly, do not do it heavily.' If the Sangha wants to perform Parivasa-kamma (Act of Penance, a formal act of penance for a monk who has committed an offense) for the disciple, one should righteously help by saying: 'Do not do it.' If the Sangha has already completed Parivasa-kamma, the Upajjhaya should help by saying: 'Do it lightly, do not do it heavily.' Uttiya! If the Sangha wants to perform Attharanuddhāra-kamma (Act of Covering Up an Offense), not perform the act of expulsion, or not remove the evil views and perform the act of expulsion, the Upajjhaya should say: 'If one does not see, teach him to see; if one does not do, teach him to do; if one does not remove, teach him to remove.' Uttiya! If
弟子犯僧殘罪，應與作別住、摩那埵、本日治、出罪羯磨，和上作是言：『僧與我弟子別住、摩那埵、本日治、出罪羯磨。』郁提！應日日三時教弟子：早起、食后、日沒時。早起教言：『莫近惡知識、惡伴、弊惡人。』食后教言：『莫近惡知識、惡伴、弊惡人。』日沒時教言：『莫近惡知識、惡伴、弊惡人。』若作非法應呵止。郁提！有三種呵止：一者不喚作、二者不共語、三者欲有所作不聽作。」
十誦律卷第四十一 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十二(第七誦之一)
後秦北印度三藏弗若多羅共羅什譯
尼律第一(不共之戒)八波羅夷法
佛在舍衛國。爾時舍衛國中王園精舍，有比丘尼名周那難陀，年少端正。有鹿子居士兒，亦年少端正。是男子于周那難陀比丘尼深生漏心，是比丘尼於是男子亦生漏心。是鹿子兒如是思惟：「若我語是比丘尼作是事者，身自得罪，王當治我，惡名流佈四方，身壞命終當墮地獄。」比丘尼亦如是思惟：「若我語是男子作是事者，身自得罪，而令他得罪，惡名流佈四方，諸比丘、比丘尼以法治我，諸天善神不復守護我，身壞命終當墮地獄。」是比丘尼常憶念是男子，不得從意故，生病羸瘦在房內臥，斷威儀不能
【現代漢語翻譯】 現代漢語譯本 弟子犯了僧殘罪（Sanghādisesa，一種較重的罪），應當進行別住（Parivāsa，隔離懺悔）、摩那埵（Mānatta，行懺悔）、本日治（Abbhana，額外的懺悔日）、出罪羯磨（formal act of absolution）等程式。如果和尚（Upādhyāya，親教師）這樣說：『僧團將為我的弟子進行別住、摩那埵、本日治、出罪羯磨。』郁提（Uttiya，人名）！應當每天三次教導弟子：早起、飯後、日落時。早起時教導說：『不要親近惡知識、惡伴侶、卑劣惡人。』飯後教導說：『不要親近惡知識、惡伴侶、卑劣惡人。』日落時教導說：『不要親近惡知識、惡伴侶、卑劣惡人。』如果他做了非法的事情，應當制止。郁提！有三種制止的方法：一是不叫他做事，二是不和他說話，三是想做什麼事情不讓他做。」
《十誦律》卷第四十一 大正藏第 23 冊 No. 1435 《十誦律》
《十誦律》卷第四十二(第七誦之一)
後秦北印度三藏弗若多羅（Punyatara）共羅什（Kumārajīva）譯
尼律第一(不共之戒)八波羅夷法（Pārājika，斷頭罪）
佛陀在舍衛國（Śrāvastī）。當時，舍衛國的王園精舍（Royal Garden Monastery）里，有一位比丘尼（Bhikkhunī，女出家人）名叫周那難陀（Sundarī-nandā），年輕貌美。有一位鹿子居士（Migāra）的兒子，也年輕英俊。這位男子對周那難陀比丘尼深深地產生了愛慕之心，而這位比丘尼也對這位男子產生了愛慕之心。這位鹿子居士的兒子這樣想：『如果我告訴這位比丘尼做這樣的事情，我自己會犯罪，國王會懲罰我，惡名會傳遍四方，身死之後會墮入地獄。』比丘尼也這樣想：『如果我告訴這位男子做這樣的事情，我自己會犯罪，也會讓他犯罪，惡名會傳遍四方，諸位比丘（Bhikkhu，男出家人）、比丘尼會依法懲治我，諸天善神不會再守護我，身死之後會墮入地獄。』這位比丘尼常常思念這位男子，因為不能如願，所以生病變得虛弱，躺在房間里，失去了威儀，不能...
【English Translation】 English version If a disciple commits a Sanghādisesa (a serious offense), he should undergo Parivāsa (period of probation), Mānatta (period of penance), Abbhana (additional days of penance), and a formal act of absolution. The Upādhyāya (preceptor) should say: 'The Sangha will grant my disciple Parivāsa, Mānatta, Abbhana, and absolution.' Uttiya! You should instruct the disciple three times a day: early morning, after meals, and at sunset. In the early morning, instruct him: 'Do not associate with bad friends, evil companions, or wicked people.' After meals, instruct him: 'Do not associate with bad friends, evil companions, or wicked people.' At sunset, instruct him: 'Do not associate with bad friends, evil companions, or wicked people.' If he does something unlawful, you should stop him. Uttiya! There are three ways to stop him: first, do not ask him to do anything; second, do not speak to him; third, do not allow him to do what he wants to do.'
Vinaya in Ten Recitations, Scroll 41 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 42 (First of the Seventh Recitation)
Translated by Punyatara and Kumārajīva of Northern India during the Later Qin Dynasty
First Bhikkhunī Vinaya (Rules of Non-Association), Eight Pārājika (Defeat) Rules
The Buddha was in Śrāvastī. At that time, in the Royal Garden Monastery in Śrāvastī, there was a Bhikkhunī named Sundarī-nandā, who was young and beautiful. There was also the son of Migāra, a householder, who was young and handsome. This man developed deep infatuation for the Bhikkhunī Sundarī-nandā, and the Bhikkhunī also developed infatuation for this man. The son of Migāra thought to himself: 'If I tell this Bhikkhunī to do such a thing, I will be committing an offense, the king will punish me, my bad name will spread in all directions, and after death, I will fall into hell.' The Bhikkhunī also thought to herself: 'If I tell this man to do such a thing, I will be committing an offense, and I will also cause him to commit an offense, my bad name will spread in all directions, the Bhikkhus and Bhikkhunīs will punish me according to the Dharma, the good deities will no longer protect me, and after death, I will fall into hell.' This Bhikkhunī constantly thought of this man, and because she could not get what she wanted, she became sick and weak, lying in her room, losing her dignity, and unable to...
行來。是男子聞是比丘尼得病受苦惱，在房內臥不能行來，聞已作是念：「是比丘尼更無有病，但以念我故，致是羸瘦受諸苦惱，我何不往是比丘尼所，不說是事亦能除病。」作是念已，即往王園比丘尼精舍，到已問諸比丘尼言：「周那難陀比丘尼為在何處？」答言：「在某房內病臥受苦惱，斷威儀不能行來。」是男子即往到比丘尼房中，摩觸抱捉作是言：「汝病小差不？可忍不？苦惱不增長耶？」答言：「病不差、不可忍，苦惱增長。」爾時比丘尼口出惡不凈語，作是言：「此是我分，他不愛念我，我便愛念他。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘尼，有漏心聽漏心男子摩觸抱捉？」種種因緣呵已向佛廣說。佛以是事集二部僧，佛知故問周那難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，有漏心聽漏心男子摩觸抱捉？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒：攝僧故、僧極好攝故、僧安樂住故、折伏高心人故、有慚愧者得安樂故、不信者得凈信故、已信者增長信故、遮今世惱漏故、斷後世惡趣故、梵行久住故。從今是戒應如是說：若比丘尼有漏心，聽漏心男子髮際以下至腕膝以上卻衣，順摩、逆摩、牽推、按掐、抱
【現代漢語翻譯】 現代漢語譯本 行來。如果一個男子聽說某位比丘尼生病受苦，臥在房內不能行走，聽後心想：『這位比丘尼並沒有其他疾病，只是因為思念我，才導致如此羸弱，承受各種苦惱。我為何不去這位比丘尼那裡，即使不說什麼也能消除她的病痛。』這樣想著，就前往王園比丘尼精舍，到達后詢問眾比丘尼：『周那難陀（Cullananda，人名）比丘尼在哪裡？』眾比丘尼回答說：『在某房內生病臥床，承受苦惱，喪失威儀，不能行走。』這個男子就前往比丘尼的房間，摩挲、擁抱，並問道：『你的病稍微好些了嗎？可以忍受嗎？苦惱有沒有加重？』比丘尼回答說：『病沒有好轉，無法忍受，苦惱加重了。』當時，比丘尼口中說出不凈之語，說道：『這是我的緣分，他不愛我，我卻愛他。』其中有位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到此事心中不悅，呵斥道：『怎麼能稱為比丘尼，以有漏之心聽任有漏之心的男子摩挲擁抱？』用各種理由呵斥后，向佛陀詳細稟告此事。佛陀因為這件事召集二部僧眾，佛陀明知故問周那難陀比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥道：『怎麼能稱為比丘尼，以有漏之心聽任有漏之心的男子摩挲擁抱？』用各種理由呵斥后，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律：爲了攝受僧團，爲了僧團能夠更好地被攝受，爲了僧團能夠安樂地居住，爲了折伏貢高我慢之人，爲了使有慚愧心的人得到安樂，爲了使不信的人產生清凈的信心，爲了使已信的人增長信心，爲了遮止今世的煩惱過失，爲了斷絕後世的惡道，爲了使梵行能夠長久住世。從今以後，這條戒律應當這樣說：如果比丘尼以有漏之心，聽任有漏之心的男子從髮際以下到腕膝以上脫去衣服，順著摩挲、逆著摩挲、牽拉推搡、按壓掐捏、擁抱』
【English Translation】 English version So it goes. If a man hears that a certain Bhikkhuni (Buddhist nun) is sick and suffering, lying in her room unable to walk, he thinks to himself: 'This Bhikkhuni has no other illness, but because of thinking of me, she has become so weak and suffers all kinds of distress. Why don't I go to this Bhikkhuni, even without saying anything, I can eliminate her illness.' Thinking this, he goes to the Bhikkhuni monastery in the King's Garden, and upon arriving, asks the Bhikkhunis: 'Where is Bhikkhuni Cullananda (name of a Bhikkhuni)?' The Bhikkhunis reply: 'She is in a certain room, sick in bed, suffering, having lost her dignity, unable to walk.' The man then goes to the Bhikkhuni's room, caresses and embraces her, and says: 'Is your illness a little better? Can you bear it? Is the suffering increasing?' The Bhikkhuni replies: 'The illness is not better, I cannot bear it, the suffering is increasing.' At that time, the Bhikkhuni utters impure words, saying: 'This is my fate, he does not love me, but I love him.' Among them, there is a Bhikkhuni who is content with little, practices the dhuta (ascetic practices), and upon hearing this, is displeased and rebukes: 'How can you be called a Bhikkhuni, allowing a man with a defiled mind to caress and embrace you with a defiled mind?' After rebuking her with various reasons, she reports the matter in detail to the Buddha. The Buddha, because of this matter, gathers the Sangha (Buddhist monastic order) of both Bhikkhus (monks) and Bhikkhunis, and the Buddha, knowing the truth, asks Bhikkhuni Cullananda: 'Did you really do this?' She replies: 'I did, World-Honored One!' The Buddha rebukes her with various reasons: 'How can you be called a Bhikkhuni, allowing a man with a defiled mind to caress and embrace you with a defiled mind?' After rebuking her with various reasons, he tells the Bhikkhus: 'Because of these ten benefits, I establish a precept for the Bhikkhunis: for the sake of gathering the Sangha, for the Sangha to be better gathered, for the Sangha to live in peace, for subduing the arrogant, for those with shame to find peace, for those who do not believe to gain pure faith, for those who already believe to increase their faith, for preventing defilements in this life, for cutting off evil destinies in the next life, for the long-lasting of the Brahmacarya (holy life). From now on, this precept should be stated as follows: If a Bhikkhuni, with a defiled mind, allows a man with a defiled mind to remove clothing from below the hairline to above the wrists and knees, to caress smoothly, to caress against the grain, to pull and push, to press and pinch, to embrace'
上、抱下，是比丘尼得波羅夷不共住。」
漏心者，於是人邊生愛結深厚，男子漏心亦如是。
男者，謂人男，能作淫事。
波羅夷者，是罪弊惡深重，退墮不如，是故名波羅夷。
不共住者，諸比丘尼，不與此比丘尼共作法事，謂白羯磨、白二羯磨、白四羯磨、說戒、自恣、作十三比丘尼羯磨。
是中犯者，有八種：若比丘尼生漏心，聽漏心男子卻衣順摩面，犯波羅夷。若摩咽、若胸脅、脊、腹臍、大小便處、髀乃至膝，如順摩，逆摩、牽推、按掐亦如是。髮際以上、腕以前、膝以下，卻衣摩觸，偷蘭遮。若比丘尼有漏心，聽漏心男子卻衣，從地抱著機上，波羅夷。從機上著獨坐床上，從獨坐床上著大床上、從大床上著輿上、從輿上著車上、從車上著馬上、從馬上著象上、從象上著堂上，皆波羅夷。又比丘尼有漏心，聽漏心男子卻衣，從堂上抱著象上、從象上著馬上、從馬上著車上、從車上著輿上、從輿上著大床上、從大床上著獨坐床上、從獨坐床上著機上、從機上著地上，皆波羅夷。能髮際以上、腕以前、膝以下聽卻衣抱舉上下，偷蘭遮。若比丘尼有漏心，聽漏心男子合衣順摩面，偷蘭遮。若咽若胸脅、脊、腹臍、大小便處、髀膝，得偷蘭遮。如順摩，逆摩、牽推、按掐亦如是。
【現代漢語翻譯】 現代漢語譯本：'上、抱下，是比丘尼（Bhikkhuni，女性出家人）得波羅夷（Parajika，斷頭罪）不共住。'
'漏心者，於是人邊生愛結深厚，男子漏心亦如是。'
'男者，謂人男，能作淫事。'
'波羅夷者，是罪弊惡深重，退墮不如，是故名波羅夷。'
'不共住者，諸比丘尼，不與此比丘尼共作法事，謂白羯磨（Karma，業） 、白二羯磨、白四羯磨、說戒、自恣、作十三比丘尼羯磨。'
'是中犯者，有八種：若比丘尼生漏心，聽漏心男子卻衣順摩面，犯波羅夷。若摩咽、若胸脅、脊、腹臍、大小便處、髀乃至膝，如順摩，逆摩、牽推、按掐亦如是。髮際以上、腕以前、膝以下，卻衣摩觸，偷蘭遮（Sthulatyaya，重罪）。若比丘尼有漏心，聽漏心男子卻衣，從地抱著機上，波羅夷。從機上著獨坐床上，從獨坐床上著大床上、從大床上著輿上、從輿上著車上、從車上著馬上、從馬上著象上、從象上著堂上，皆波羅夷。又比丘尼有漏心，聽漏心男子卻衣，從堂上抱著象上、從象上著馬上、從馬上著車上、從車上著輿上、從輿上著大床上、從大床上著獨坐床上、從獨坐床上著機上、從機上著地上，皆波羅夷。能髮際以上、腕以前、膝以下聽卻衣抱舉上下，偷蘭遮。若比丘尼有漏心，聽漏心男子合衣順摩面，偷蘭遮。若咽若胸脅、脊、腹臍、大小便處、髀膝，得偷蘭遮。如順摩，逆摩、牽推、按掐亦如是。'
【English Translation】 English version: 'To be lifted up and held down is a Parajika (expulsion offense) for a Bhikkhuni (female monastic), resulting in non-association.'
'』Leaking mind』 refers to a person in whom strong bonds of love are generated. The same applies to a man with a leaking mind.'
'』Man』 refers to a human male capable of engaging in sexual acts.'
'』Parajika』 means a grave and evil offense, a fall from grace, hence the name Parajika.'
'』Non-association』 means that the Bhikkhunis do not participate in legal acts with this Bhikkhuni, such as the white Karma (action), the white second Karma, the white fourth Karma, recitation of precepts, self-surrender, and performing the thirteen Bhikkhuni Karmas.'
'Among these offenses, there are eight types: If a Bhikkhuni has a leaking mind and allows a man with a leaking mind to disrobe and stroke her face, it is a Parajika. If he strokes her throat, chest, ribs, back, abdomen, navel, the area of urination and defecation, thighs, or even knees, whether stroking forward, stroking backward, pulling, pushing, pressing, or pinching, it is the same. If, with disrobing, there is touching above the hairline, before the wrist, or below the knees, it is a Sthulatyaya (grave offense). If a Bhikkhuni has a leaking mind and allows a man with a leaking mind to disrobe and lift her from the ground onto a seat, it is a Parajika. From the seat onto a solitary bed, from the solitary bed onto a large bed, from the large bed onto a palanquin, from the palanquin onto a cart, from the cart onto a horse, from the horse onto an elephant, from the elephant onto a hall, all are Parajika. Furthermore, if a Bhikkhuni has a leaking mind and allows a man with a leaking mind to disrobe and lift her from the hall onto an elephant, from the elephant onto a horse, from the horse onto a cart, from the cart onto a palanquin, from the palanquin onto a large bed, from the large bed onto a solitary bed, from the solitary bed onto a seat, from the seat onto the ground, all are Parajika. To allow disrobing and lifting up and down above the hairline, before the wrist, or below the knees is a Sthulatyaya. If a Bhikkhuni has a leaking mind and allows a man with a leaking mind to stroke her face with clothes on, it is a Sthulatyaya. If it is the throat, chest, ribs, back, abdomen, navel, the area of urination and defecation, thighs, or knees, it is a Sthulatyaya. Whether stroking forward, stroking backward, pulling, pushing, or pinching, it is the same.'
合衣摩觸發際以上、腕以前、膝以下，突吉羅。又比丘尼有漏心，聽漏心男子合衣抱，從地著機上，偷蘭遮。從機上著獨坐床上、從獨坐床上著大床上、從大床上著輿上、從輿上著車上、從車上著馬上、從馬上著象上、從象上著堂上，皆偷蘭遮。又比丘尼有漏心，聽漏心男子合衣抱，從堂上著象上、從象上著馬上、從馬上著車上、從車上著輿上、從輿上著大床上、從大床上著獨坐床上、從獨坐床上著機上、從機上著地上，皆偷蘭遮。若髮際以上、腕以前、膝以下，聽合衣抱舉上下，突吉羅。
不犯者，若父想、兄弟想、兒子想、若水漂、若火燒、若刀槊、弓杖、若欲墮坑、若值惡獸難、惡鬼難，不犯。一切無著心，不犯。(五事竟)
佛在王舍城。爾時助調達比丘尼，聽六群比丘捉手、捉衣、共立、共語、共期，入屏覆處待男子來舉身如白衣女。爾時有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣訶責言：「云何名比丘尼有漏心，聽漏心男子捉手、捉衣、共立、共語、共期，入屏覆處待男子來舉身如白衣女？」種種因緣訶已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼有漏心，聽漏心男子捉手、捉衣、共
【現代漢語翻譯】 現代漢語譯本： 如果身體接觸發生在髮際以上、手腕以前、膝蓋以下，犯突吉羅（Dukkata，一種輕罪）。此外，如果比丘尼（Bhikkhuni，佛教女修行者）心懷淫慾，聽任心懷淫慾的男子穿著衣服擁抱，從地面抱到坐具上，犯偷蘭遮（Thullanacca，一種中等罪）。從坐具上抱到單人床上、從單人床上抱到大床上、從大床上抱到轎子上、從轎子上抱到車上、從車上抱到馬上、從馬上抱到象上、從象上抱到殿堂上，都犯偷蘭遮。 此外，如果比丘尼心懷淫慾，聽任心懷淫慾的男子穿著衣服擁抱，從殿堂上抱到象上、從象上抱到馬上、從馬上抱到車上、從車上抱到轎子上、從轎子上抱到大床上、從大床上抱到單人床上、從單人床上抱到坐具上、從坐具上抱到地上，都犯偷蘭遮。如果身體接觸發生在髮際以上、手腕以前、膝蓋以下，聽任穿著衣服擁抱舉起或放下，犯突吉羅。 以下情況不構成違犯：如果認為是父親、兄弟、兒子，或者遇到水漂、火燒、刀劍、弓箭、棍杖，或者將要掉入坑中，或者遇到惡獸之難、惡鬼之難，不構成違犯。一切情況都無染著之心，不構成違犯。（五事竟） 佛陀（Buddha，覺悟者）在王舍城（Rajagrha）。當時，幫助提婆達多（Devadatta，佛陀的堂兄弟，后為對立者）的比丘尼，聽任六群比丘（Six Monks，行為不端的六位比丘）拉手、拉衣服、共同站立、共同交談、共同約定，進入隱蔽之處等待男子像白衣女子一樣抬舉。當時，有比丘尼，少欲知足，奉行頭陀行（Dhuta，苦行），聽到這件事心中不悅，以種種因緣呵責說：『怎麼能有比丘尼心懷淫慾，聽任心懷淫慾的男子拉手、拉衣服、共同站立、共同交談、共同約定，進入隱蔽之處等待男子像白衣女子一樣抬舉？』以種種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾（僧團，佛教僧侶團體），明知此事卻故意問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了。世尊（Bhagavan，佛陀的尊稱）！』佛陀以種種因緣呵責：『怎麼能有比丘尼心懷淫慾，聽任心懷淫慾的男子拉手、拉衣服、共』
【English Translation】 English version: If the physical contact occurs above the hairline, before the wrist, or below the knee, it is a Dukkata (a minor offense). Furthermore, if a Bhikkhuni (Buddhist nun) with lustful thoughts allows a man with lustful thoughts to embrace her fully clothed, from the ground onto a seat, it is a Thullanacca (a moderate offense). From the seat onto a single bed, from a single bed onto a large bed, from a large bed onto a palanquin, from a palanquin onto a cart, from a cart onto a horse, from a horse onto an elephant, from an elephant onto a hall, all constitute Thullanacca. Furthermore, if a Bhikkhuni with lustful thoughts allows a man with lustful thoughts to embrace her fully clothed, from the hall onto an elephant, from an elephant onto a horse, from a horse onto a cart, from a cart onto a palanquin, from a palanquin onto a large bed, from a large bed onto a single bed, from a single bed onto a seat, from a seat onto the ground, all constitute Thullanacca. If the physical contact occurs above the hairline, before the wrist, or below the knee, allowing a fully clothed embrace with lifting up or down, it is a Dukkata. The following do not constitute offenses: if one thinks of the person as a father, brother, or son; or if encountering being swept away by water, burned by fire, attacked by swords, bows, or staffs; or if about to fall into a pit; or if encountering the danger of fierce beasts or evil spirits, it does not constitute an offense. In all situations, if there is no attachment in the mind, it does not constitute an offense. (End of the five matters) The Buddha (the Awakened One) was in Rajagrha (Royal City). At that time, Bhikkhunis who were assisting Devadatta (Buddha's cousin, later an opponent) were allowing the Six Monks (a group of monks known for misbehavior) to hold their hands, hold their robes, stand together, talk together, and make appointments together, entering secluded places to wait for men to lift them up like laywomen. At that time, there was a Bhikkhuni who was content with little, practicing Dhuta (ascetic practices), who, upon hearing this, was displeased and rebuked them with various reasons, saying: 'How can Bhikkhunis with lustful thoughts allow men with lustful thoughts to hold their hands, hold their robes, stand together, talk together, and make appointments together, entering secluded places to wait for men to lift them up like laywomen?' After rebuking them with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community), knowing the matter but deliberately asking the Bhikkhunis who were assisting Devadatta: 'Did you really do this?' They replied: 'Indeed, we did, Bhagavan (Blessed One, an epithet for the Buddha)!' The Buddha rebuked them with various reasons: 'How can Bhikkhunis with lustful thoughts allow men with lustful thoughts to hold their hands, hold their robes, togeth'
立、共語、共期，入屏覆處待男子來舉身如白衣女？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼有漏心，聽漏心男子捉手、捉衣、共立、共語、共期，入屏覆處待男子來舉身如白衣女，以是八事示貪著相，是比丘尼犯波羅夷不應共住。」
漏心者，於是人邊生愛結深厚，男子漏心亦如是。
男子者，謂人男，能作淫事。
捉手者，從腕前，名為手。
捉衣者，捉襯身衣。
共立者，可說不凈語處。
共語者，可說不凈語處。
共期者，可作惡處。
入屏覆處者，若壁覆障、草蓆覆障、衣幔覆障處。
待男子來者，可作惡處。
舉身如白衣女者，若捉、若抱，不逆男子意，如白衣女。
用是八事示貪著相犯波羅夷。波羅夷者，是罪弊惡深重，退墮不如。若比丘尼犯是罪者，不名沙門尼、非釋女，失比丘尼法。
不共住者，諸比丘尼不共作法事，謂白羯磨、白二羯磨、白四羯磨、說戒、自恣、立十三比丘尼羯磨。
是中犯者，若比丘尼有漏心，聽漏心男子捉手，偷蘭遮。聽捉衣，偷蘭遮。若共立，偷蘭遮。若共語，偷蘭遮。若共期，偷蘭遮。若入屏覆處，偷蘭遮。待男子來，偷蘭遮。身與男子
【現代漢語翻譯】 現代漢語譯本：呵斥了『站立、共同交談、共同約定，進入隱蔽的地方等待男子到來，全身像世俗女子一樣』種種因緣后，佛告訴眾比丘：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼心懷淫慾，聽任心懷淫慾的男子拉她的手、拉她的衣服、與她一同站立、與她一同交談、與她一同約定，進入隱蔽的地方等待男子到來，全身像世俗女子一樣，用這八件事來顯示貪戀執著之相，這位比丘尼就犯了波羅夷（Parajika，斷頭罪），不應該與她同住。』
『漏心』，是指對於這個人產生愛慕之情，情結深厚，男子心懷淫慾也是如此。
『男子』，是指男人，能夠行淫事。
『捉手』，是指從手腕之前的部分，稱為手。
『捉衣』，是指拉扯貼身的衣服。
『共立』，是指在可以談論不凈之語的地方一同站立。
『共語』，是指在可以談論不凈之語的地方一同交談。
『共期』，是指可以做惡事的地方一同約定。
『入屏覆處』，是指有墻壁遮蔽、草蓆遮蔽、衣幔遮蔽的地方。
『待男子來』，是指可以做惡事的地方等待男子到來。
『舉身如白衣女』，是指如果被拉扯、被擁抱，不違逆男子的意願，就像世俗女子一樣。
用這八件事來顯示貪戀執著之相，就犯了波羅夷罪。波羅夷，是指罪過弊病惡劣深重，退墮不如。如果比丘尼犯了這種罪，就不再稱為沙門尼（Sramanerika，沙彌尼）、不是釋迦牟尼佛的弟子，喪失了比丘尼的資格。
『不共住』，是指眾比丘尼不與她共同舉行法事，包括白羯磨（Bekkamma，單白羯磨）、白二羯磨（Dvikamma，二法羯磨）、白四羯磨（Catukamma，四法羯磨）、說戒、自恣（Pavarana，自恣儀式）、以及確立十三比丘尼羯磨。
在這其中，如果犯了以下行為：如果比丘尼心懷淫慾，聽任心懷淫慾的男子拉她的手，犯偷蘭遮（Thullaccaya，粗罪）。聽任拉她的衣服，犯偷蘭遮。如果一同站立，犯偷蘭遮。如果一同交談，犯偷蘭遮。如果一同約定，犯偷蘭遮。如果進入隱蔽的地方，犯偷蘭遮。等待男子到來，犯偷蘭遮。身體與男子...
【English Translation】 English version: After rebuking the various causes and conditions of 'standing together, talking together, making appointments together, entering a concealed place to wait for a man to come, behaving entirely like a laywoman,' the Buddha told the Bhikkhus (monks): 'Because of ten benefits, a precept is established for the Bhikkhunis (nuns). From now on, this precept should be stated as follows: If a Bhikkhuni has lustful thoughts, allows a man with lustful thoughts to hold her hand, hold her robe, stand together, talk together, make appointments together, enter a concealed place to wait for a man to come, behaving entirely like a laywoman, using these eight things to show signs of attachment and craving, that Bhikkhuni has committed a Parajika (defeat), and should not live together with others.'
'Lustful thoughts' refers to deep affection and attachment towards that person. A man with lustful thoughts is the same.
'Man' refers to a male person who is capable of sexual acts.
'Holding hands' refers to holding the part from the wrist forward, which is called the hand.
'Holding the robe' refers to holding the undergarment.
'Standing together' refers to standing together in a place where impure speech can be spoken.
'Talking together' refers to talking together in a place where impure speech can be spoken.
'Making appointments together' refers to making appointments together in a place where evil deeds can be done.
'Entering a concealed place' refers to a place covered by walls, covered by grass mats, or covered by curtains.
'Waiting for a man to come' refers to waiting for a man to come in a place where evil deeds can be done.
'Behaving entirely like a laywoman' refers to not resisting the man's intentions if being held or embraced, like a laywoman.
Using these eight things to show signs of attachment and craving constitutes a Parajika offense. Parajika is a grave offense, a defeat, a deep and heavy downfall. If a Bhikkhuni commits this offense, she is no longer called a Sramanerika (novice nun), is not a daughter of Sakyamuni Buddha, and loses the status of a Bhikkhuni.
'Not living together' means that the Bhikkhunis do not perform Dharma activities together with her, including Bekamma (single act of declaration), Dvikamma (act of declaration with two motions), Catukamma (act of declaration with four motions), recitation of precepts, Pavarana (invitation), and establishing the thirteen Bhikkhuni Kammavācanā.
Among these, if the following actions are committed: If a Bhikkhuni has lustful thoughts and allows a man with lustful thoughts to hold her hand, it is a Thullaccaya (grave offense). Allowing him to hold her robe is a Thullaccaya. If they stand together, it is a Thullaccaya. If they talk together, it is a Thullaccaya. If they make appointments together, it is a Thullaccaya. If they enter a concealed place, it is a Thullaccaya. Waiting for a man to come is a Thullaccaya. The body with the man...
如白衣女，偷蘭遮。若具作八事，犯波羅夷。(第六事竟)
佛在王舍城。爾時有二比丘尼是姊妹：姊名彌多羅，妹名彌帝隸。彌多羅比丘尼，作不凈行犯淫慾。彌帝隸比丘尼善好，不犯淫慾。彌多羅比丘尼，后時反戒作白衣。諸比丘尼往語彌帝隸比丘尼言：「汝姊反戒作白衣為好不？」答言：「我亦先知是比丘尼犯如是如是不凈行，我但不欲自舉，不欲向僧說。或有人言：『云何名比丘尼自污姊？』」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，有知他比丘尼有粗罪覆藏？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問彌帝隸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，知比丘尼犯粗罪覆藏？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，知比丘尼犯粗罪，覆藏乃至一夜。是比丘尼，知彼比丘尼若退、若住、若滅、若去，後作是言：『我亦先知是比丘尼犯如是如是不凈行，但不欲自舉，不欲向僧說。或有人言：「云何名比丘尼自污姊？」』是比丘尼，犯波羅夷，不應共住。」
知者，若自知、若從他聞，若罪比丘尼自說。
粗罪者，若波羅夷、若僧伽婆尸沙。
【現代漢語翻譯】 現代漢語譯本： 例如，如果一位白衣女（還俗的比丘尼）偷取了價值偷蘭遮（一種貨幣單位）的物品，並且具備了構成盜戒的八個條件，那麼她就觸犯了波羅夷罪（斷頭罪）。（第六條戒律結束）
佛陀住在王舍城（Rājagṛha）。當時有兩位比丘尼（bhikkhunī），她們是姐妹：姐姐名叫彌多羅（Mitra），妹妹名叫彌帝隸（Mitralī）。彌多羅比丘尼做了不清凈的行為，犯了淫慾。彌帝隸比丘尼善良美好，沒有犯淫慾。後來，彌多羅比丘尼捨棄戒律，還俗做了白衣。一些比丘尼去告訴彌帝隸比丘尼說：『你姐姐捨棄戒律還俗做了白衣，這樣好嗎？』彌帝隸回答說：『我早就知道這位比丘尼犯了這樣這樣的不清凈行為，但我只是不想自己揭發她，不想向僧團說。或許有人會說：「怎麼能叫做比丘尼自己玷污自己的姐姐呢？」』
在這些比丘尼中，有些是少欲知足、奉行頭陀行（dhūta）的比丘尼，聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能叫做比丘尼，明知其他比丘尼有重罪卻加以隱瞞呢？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團），明知此事卻故意問彌帝隸比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能叫做比丘尼，明知比丘尼犯了重罪卻加以隱瞞呢？』用各種理由呵責之後，告訴眾比丘說：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，明知其他比丘尼犯了重罪，加以隱瞞，哪怕只隱瞞一夜。這位比丘尼，知道那位犯戒的比丘尼無論是退戒、安住、死亡還是離去，之後卻說：「我早就知道這位比丘尼犯了這樣這樣的不清凈行為，只是不想自己揭發她，不想向僧團說。或許有人會說：『怎麼能叫做比丘尼自己玷污自己的姐姐呢？』」這位比丘尼，就犯了波羅夷罪，不應該和她一起居住。』
『知』，指的是自己知道，或者從他人那裡聽到，或者犯戒的比丘尼自己說出來。
『重罪』，指的是波羅夷罪（pārājika）或者僧伽婆尸沙罪（saṃghāvaśeṣa）。
【English Translation】 English version: For example, if a laywoman (a bhikkhunī who has disrobed) steals an item worth a thūlaccaya (a unit of currency), and fulfills the eight conditions constituting the offense of theft, she commits a pārājika (defeat) offense. (The end of the sixth rule)
The Buddha was residing in Rājagṛha. At that time, there were two bhikkhunīs who were sisters: the elder sister was named Mitra, and the younger sister was named Mitralī. The bhikkhunī Mitra engaged in impure conduct, committing sexual misconduct. The bhikkhunī Mitralī was virtuous and did not commit sexual misconduct. Later, the bhikkhunī Mitra renounced her vows and became a laywoman. Some bhikkhunīs went to Mitralī and said, 'Your sister has renounced her vows and become a laywoman, is this good?' Mitralī replied, 'I knew all along that this bhikkhunī had committed such and such impure acts, but I did not want to expose her myself, nor did I want to tell the Saṃgha. Perhaps someone would say, "How can a bhikkhunī defile her own sister?"'
Among these bhikkhunīs, some were of few desires, content, and practicing dhūta practices. Upon hearing this, they were displeased and rebuked her with various reasons, saying, 'How can a bhikkhunī, knowing that another bhikkhunī has committed a grave offense, conceal it?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Saṃgha of both bhikkhus and bhikkhunīs, and knowing the matter, deliberately asked the bhikkhunī Mitralī, 'Did you really do this?' She replied, 'I did, Venerable One!' The Buddha rebuked her with various reasons, saying, 'How can a bhikkhunī, knowing that another bhikkhunī has committed a grave offense, conceal it?' After rebuking her with various reasons, he told the bhikkhus, 'For these ten benefits, I have established rules for the bhikkhunīs. From now on, this rule should be recited as follows: If a bhikkhunī, knowing that another bhikkhunī has committed a grave offense, conceals it, even for one night. This bhikkhunī, knowing that the offending bhikkhunī has either disrobed, remained, died, or departed, later says, "I knew all along that this bhikkhunī had committed such and such impure acts, but I did not want to expose her myself, nor did I want to tell the Saṃgha. Perhaps someone would say, 'How can a bhikkhunī defile her own sister?'" This bhikkhunī commits a pārājika offense and should not live with her.'
'Knowing' refers to knowing oneself, or hearing from others, or the offending bhikkhunī confessing herself.
'Grave offense' refers to a pārājika (pārājika) offense or a saṃghāvaśeṣa (saṃghāvaśeṣa) offense.
複次一切罪，皆名為粗，但分別五種罪故，二種名粗。
一夜者，從日沒至地未了，是名夜。
彼比丘尼退者，退失比丘尼法。
住者，住白衣法中。
滅者，如法、如毗尼、如佛教，與滅擯羯磨。
去者，入外道去。
然後作是言：「我先知是比丘尼犯如是如是不凈行，我不欲自舉，不欲向僧說。或有人言：『云何妹自污姊？』」是比丘尼，犯波羅夷，不應共住。波羅夷者，是罪弊惡深重，退墮不如。若比丘尼作是罪，非沙門尼、非釋女，失比丘尼法。
不共住者，諸比丘尼不共作法事，謂白羯磨、白二羯磨、白四羯磨、說戒、自恣、立十三比丘尼羯磨。
是中犯者，若比丘尼，見余比丘尼地了時犯波羅夷罪，是比丘尼波羅夷中生波羅夷想，竟日覆藏至地了時，犯波羅夷。若是比丘尼，僧與作不見擯、不作擯、惡邪不除擯、狂心、亂心、病壞心，爾時覆藏不犯。若解擯、若苦痛止還得本心，是時覆藏他罪至地了時，犯波羅夷。
若比丘尼，見余比丘尼，地了已、日出時、日出已；中前、日中、日昳；晡時、日沒時、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，覆藏至地了時，犯波羅夷。是波
【現代漢語翻譯】 現代漢語譯本： 此外，一切罪過都可以稱為粗罪（粗顯的罪過），但因為要分別五種罪過，所以其中有兩種罪過被稱為粗罪。
『一夜』是指從日落到第二天黎明（地平線破曉）這段時間，這稱為一夜。
『彼比丘尼退者』，是指退失了比丘尼的資格。
『住者』，是指住在白衣（在家信徒）的身份中。
『滅者』，是指如法、如毗尼（戒律）、如佛教導，給予滅擯羯磨（驅逐出僧團的儀式）。
『去者』，是指進入外道（佛教以外的宗教）而去。
然後（犯戒的比丘尼）說：『我早就知道這位比丘尼犯了這樣的不清凈行為，我不願意自己舉發，也不願意向僧團說。或許有人會說：「妹妹怎麼能揭發姐姐的醜事呢？」』這位比丘尼，犯了波羅夷罪（斷頭罪），不應該共同居住。波羅夷罪，是罪過弊病惡劣深重，退墮而不如法。如果比丘尼犯了這樣的罪，就不是沙門尼（比丘尼）、不是釋迦牟尼佛的女兒，失去了比丘尼的資格。
『不共住者』，是指諸位比丘尼不一起進行法事，包括白羯磨（簡單宣告的羯磨）、白二羯磨（宣告兩次的羯磨）、白四羯磨（宣告四次的羯磨）、說戒（誦戒）、自恣（僧眾互相指出過失）、設立十三比丘尼羯磨。
『是中犯者』，如果比丘尼，看見其他比丘尼在黎明時（地平線破曉）犯了波羅夷罪，這位比丘尼對波羅夷罪產生了波羅夷罪的想法，整天覆蓋隱藏罪行直到第二天黎明時，就犯了波羅夷罪。如果這位比丘尼，僧團已經給予不見擯（不與交談的擯罰）、不作擯（不與其共事的擯罰）、惡邪不除擯（不去除邪見的擯罰）、狂心、亂心、病壞心（精神失常），這時覆蓋隱藏罪行不犯波羅夷罪。如果解除了擯罰、或者痛苦停止而恢復了本心，這時覆蓋隱藏他人的罪行直到第二天黎明時，就犯了波羅夷罪。
如果比丘尼，看見其他比丘尼，在黎明已過、日出時、日出已后；上午、中午、午後；傍晚、日落時、日落已后；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，覆蓋隱藏罪行直到第二天黎明時，就犯了波羅夷罪。這就是波羅夷罪。
【English Translation】 English version: Furthermore, all offenses are called 'coarse' (gross offenses), but because of distinguishing five kinds of offenses, two of them are called 'coarse'.
'One night' refers to the time from sunset to the next dawn (when the horizon breaks), this is called one night.
'That Bhikkhuni who has fallen away' refers to losing the status of a Bhikkhuni.
'Dwelling' refers to dwelling in the status of a layperson (white-robed follower).
'Extinction' refers to, according to the Dharma, according to the Vinaya (discipline), according to the Buddha's teachings, giving the 'extinction expulsion Karma' (a ritual of expelling from the Sangha).
'Going' refers to entering and going to other religions (religions other than Buddhism).
Then (the Bhikkhuni who violated the precepts) says: 'I knew long ago that this Bhikkhuni committed such impure acts, I am unwilling to expose it myself, nor am I willing to tell the Sangha. Perhaps someone will say: "How can a younger sister expose the ugliness of an elder sister?"' This Bhikkhuni has committed a Pārājika offense (decapitation offense), and should not live together. A Pārājika offense is a grave and evil offense, causing one to fall back and become unrighteous. If a Bhikkhuni commits such an offense, she is not a Shramani (Bhikkhuni), not a daughter of Shakyamuni Buddha, and loses the status of a Bhikkhuni.
'Not living together' refers to the Bhikkhunis not performing Dharma affairs together, including White Karma (simple declaration Karma), White Two Karma (Karma declared twice), White Four Karma (Karma declared four times), reciting precepts (reciting the precepts), Pravāraṇā (inviting the Sangha to point out faults), and establishing the Thirteen Bhikkhuni Karmas.
'Offending in this' refers to, if a Bhikkhuni sees another Bhikkhuni committing a Pārājika offense at dawn (when the horizon breaks), this Bhikkhuni has the thought of Pārājika regarding the Pārājika offense, and covers and conceals the offense all day until the next dawn, then she commits a Pārājika offense. If this Bhikkhuni, the Sangha has already given 'non-speaking expulsion' (expulsion of not speaking), 'non-acting expulsion' (expulsion of not working together), 'evil view non-removal expulsion' (expulsion of not removing evil views), madness, mental disorder, or mental illness (mental disorder), then concealing the offense at this time does not constitute a Pārājika offense. If the expulsion is lifted, or the pain stops and the original mind is restored, then concealing the offenses of others until the next dawn constitutes a Pārājika offense.
If a Bhikkhuni sees another Bhikkhuni, after dawn, at sunrise, after sunrise; before noon, at noon, after noon; at dusk, at sunset, after sunset; in the first part of the night, the middle part of the night, the last part of the night; in the first part of the middle night, the middle part of the middle night, the last part of the middle night; in the first part of the last night, the middle part of the last night, the last part of the last night, and covers and conceals the offense until the next dawn, then she commits a Pārājika offense. This is a Pārājika offense.
羅夷中生波羅夷想，覆藏至地了時，犯波羅夷。若是比丘尼，僧與作不見擯、不作擯、惡邪不除擯、狂心、亂心、病壞心，爾時覆藏不犯。若解擯、若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼，見余比丘尼地了時，犯波羅夷。于波羅夷中，謂波羅夷、謂僧伽婆尸沙、謂波逸提、謂波羅提提舍尼、謂突吉羅，是比丘尼，于波羅夷中生僧伽婆尸沙想，覆藏至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼犯波羅夷，是波羅夷中，謂僧伽婆尸沙、謂波逸提、謂波羅提提舍尼、謂突吉羅。于波羅夷中生僧伽婆尸沙想，覆藏至地了時，犯波羅夷。生波逸提想、生波羅提提舍尼想、生突吉羅想亦如是。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯、狂心、亂心、病壞心，爾時覆藏不犯。若解擯、若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼，見余比丘尼地了時犯波羅夷罪，于波羅夷中生疑，為波羅夷、為非波羅夷？后時斷疑，于波羅夷中生波羅夷想，覆藏至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日
中、日昳；晡時、日沒、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼犯波羅夷，于波羅夷中生疑，為波羅夷、非波羅夷？后時斷疑，于波羅夷中生波羅夷想，覆藏至地了時，犯波羅夷。若僧與作不見擯、不作擯、惡邪不除擯，若是比丘尼狂心、亂心、病壞心，爾時覆藏不犯。若僧與是比丘尼解擯，若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼見余比丘尼地了時犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙；為波羅夷、為波逸提；為波羅夷、為波羅提提舍尼；為波羅夷、為突吉羅？后時斷疑，于波羅夷中生波羅夷想，覆藏至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒時、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼犯波羅夷罪，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙；為波羅夷、為波逸提；為波羅夷、為波羅提提舍尼；為波羅夷、為突吉羅？后時斷疑，于波羅夷中生波羅夷想，覆藏至地了時，犯波羅夷。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，爾時覆藏不犯
【現代漢語翻譯】 現代漢語譯本： 中午、日影偏西時分；下午、日落、日落之後；初夜的最初時分、初夜的中間時分、初夜的最後時分；中夜的最初時分、中夜的中間時分、中夜的最後時分；后夜的最初時分、后夜的中間時分、后夜的最後時分，如果見到比丘尼（bhikkhuni，女性出家人）犯了波羅夷（parajika，斷頭罪），對比丘尼所犯是否為波羅夷罪產生懷疑，是波羅夷罪，還是不是波羅夷罪？之後才斷除疑惑，對比丘尼所犯生起是波羅夷罪的想法，隱瞞此事直到天亮，就犯了波羅夷罪。如果僧團對比丘尼作了不見擯（不見舉罪）、不作擯（不共同生活舉罪）、惡邪不除擯（不去除邪見舉罪），或者這位比丘尼是狂心、亂心、病壞心，這時隱瞞不犯波羅夷罪。如果僧團解除了對比丘尼的擯罰，或者痛苦停止，恢復了本來的心智，這時隱瞞他人的罪行直到天亮，就犯了波羅夷罪。
如果比丘尼見到其他比丘尼在天亮時犯了波羅夷罪，對比丘尼所犯是否為波羅夷罪產生懷疑，是波羅夷罪，還是僧伽婆尸沙（sanghavasesa，僧殘罪）；是波羅夷罪，還是波逸提（pacittiya，單墮罪）；是波羅夷罪，還是波羅提提舍尼（patidesaniya，悔過罪）；是波羅夷罪，還是突吉羅（dukkata，惡作罪）？之後才斷除疑惑，對比丘尼所犯生起是波羅夷罪的想法，隱瞞此事直到天亮，就犯了波羅夷罪。又如果比丘尼，在日出時、日出之後；上午、中午、日影偏西時分；下午、日落時、日落之後；初夜的最初時分、初夜的中間時分、初夜的最後時分；中夜的最初時分、中夜的中間時分、中夜的最後時分；后夜的最初時分、后夜的中間時分、后夜的最後時分，見到比丘尼犯了波羅夷罪，對比丘尼所犯是否為波羅夷罪產生懷疑，是波羅夷罪，還是僧伽婆尸沙罪；是波羅夷罪，還是波逸提罪；是波羅夷罪，還是波羅提提舍尼罪；是波羅夷罪，還是突吉羅罪？之後才斷除疑惑，對比丘尼所犯生起是波羅夷罪的想法，隱瞞此事直到天亮，就犯了波羅夷罪。如果僧團對比丘尼作了不見擯、不作擯、惡邪不除擯，或者這位比丘尼是狂心、亂心、病壞心，這時隱瞞不犯波羅夷罪。
【English Translation】 English version: Midday, when the sun inclines to the west; afternoon, sunset, after sunset; the first part of the night, the middle part of the night, the last part of the night; the first part of the midnight, the middle part of the midnight, the last part of the midnight; the first part of the last watch, the middle part of the last watch, the last part of the last watch. If a bhikkhuni (female monastic) sees another bhikkhuni commit a parajika (expulsion offense), and doubts whether it is a parajika, whether it is a parajika or not a parajika? Later, she resolves the doubt and thinks it is a parajika, concealing it until dawn, she commits a parajika. If the Sangha (monastic community) has imposed on the bhikkhuni 'not seeing expulsion', 'not acting expulsion', 'not removing evil views expulsion', or if the bhikkhuni is of unsound mind, deranged mind, or diseased mind, then concealing it at that time is not an offense. If the Sangha releases the bhikkhuni from the expulsion, or if the pain ceases and she regains her original mind, then concealing the offense of another until dawn, she commits a parajika.
If a bhikkhuni sees another bhikkhuni commit a parajika at dawn, and doubts whether it is a parajika, whether it is a parajika or a sanghavasesa (formal meeting offense); whether it is a parajika or a pacittiya (expiation offense); whether it is a parajika or a patidesaniya (confession offense); whether it is a parajika or a dukkata (wrongdoing offense)? Later, she resolves the doubt and thinks it is a parajika, concealing it until dawn, she commits a parajika. Furthermore, if a bhikkhuni, at sunrise, after sunrise; before noon, at noon, when the sun inclines to the west; afternoon, at sunset, after sunset; the first part of the night, the middle part of the night, the last part of the night; the first part of the midnight, the middle part of the midnight, the last part of the midnight; the first part of the last watch, the middle part of the last watch, the last part of the last watch, sees a bhikkhuni commit a parajika offense, and doubts whether it is a parajika, whether it is a parajika or a sanghavasesa offense; whether it is a parajika or a pacittiya offense; whether it is a parajika or a patidesaniya offense; whether it is a parajika or a dukkata offense? Later, she resolves the doubt and thinks it is a parajika, concealing it until dawn, she commits a parajika. If the Sangha has imposed on the bhikkhuni 'not seeing expulsion', 'not acting expulsion', 'not removing evil views expulsion', or if she is of unsound mind, deranged mind, or diseased mind, then concealing it at that time is not an offense.
波羅夷。若僧與是比丘尼解擯、若苦痛止還得本心，爾時覆藏至地了時，犯波羅夷。
若比丘尼，見余比丘尼地了時，犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生僧伽婆尸沙想，覆藏至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見余比丘尼，犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙；為波羅夷、為波逸提；為波羅夷、為波羅提提舍尼；為波羅夷、為突吉羅？后時斷疑，于波羅夷中生僧伽婆尸沙想，覆藏至地了時，犯波羅夷。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，爾時覆藏不犯。若僧與是比丘尼解擯、若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼，見他比丘尼地了時犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生波逸提想，覆藏至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒、日沒已；初夜初分、初
【現代漢語翻譯】 現代漢語譯本 波羅夷（Parajika，斷頭罪）。如果僧團解除對比丘尼的驅擯，或者她的痛苦停止，恢復了本心，這時如果還隱瞞她的罪行直到事情敗露，就犯波羅夷罪。 如果比丘尼，看到其他比丘尼的罪行敗露時，犯了波羅夷罪，對比丘尼所犯的罪行產生懷疑，是波羅夷罪、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波逸提（Payantika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、還是突吉羅（Dukkata，惡作罪）？之後斷除了懷疑，對比丘尼所犯的波羅夷罪產生了僧伽婆尸沙罪的想法，隱瞞罪行直到事情敗露時，犯波羅夷罪。又有比丘尼，在日出時、日出后；中午前、中午、日影偏西時；傍晚、日落時、日落後；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，看到其他比丘尼，犯了波羅夷罪，對比丘尼所犯的波羅夷罪產生懷疑，是波羅夷罪、僧伽婆尸沙罪？是波羅夷罪、波逸提罪？是波羅夷罪、波羅提提舍尼罪？是波羅夷罪、突吉羅罪？之後斷除了懷疑，對比丘尼所犯的波羅夷罪產生了僧伽婆尸沙罪的想法，隱瞞罪行直到事情敗露時，犯波羅夷罪。如果僧團對比丘尼作不見擯、不作擯、惡邪不除擯，或者她處於狂心、亂心、病壞心的狀態，這時隱瞞罪行不犯波羅夷罪。如果僧團解除對比丘尼的驅擯，或者她的痛苦停止，恢復了本心，這時隱瞞她的其他罪行直到事情敗露，犯波羅夷罪。 如果比丘尼，看到其他比丘尼的罪行敗露時犯了波羅夷罪，對比丘尼所犯的波羅夷罪產生懷疑，是波羅夷罪、僧伽婆尸沙罪、波逸提罪、波羅提提舍尼罪、還是突吉羅罪？之後斷除了懷疑，對比丘尼所犯的波羅夷罪產生了波逸提罪的想法，隱瞞罪行直到事情敗露時，犯波羅夷罪。又有比丘尼，在日出時、日出后；中午前、中午、日影偏西時；初夜初分
【English Translation】 English version Parajika (Irrecoverable offense). If the Sangha rescinds the expulsion of a Bhikkhuni (nun), or if her suffering ceases and she regains her original mind, then concealing her offense until it is exposed constitutes a Parajika offense. If a Bhikkhuni sees another Bhikkhuni's offense being exposed, which is a Parajika offense, and has doubts about the offense committed by the Bhikkhuni—whether it is a Parajika offense, a Sanghavasesa (Suspension offense), a Payantika (Expiation offense), a Patidesaniya (Confession offense), or a Dukkata (Wrongdoing offense)—and later resolves the doubt, forming the idea that the Parajika offense committed by the Bhikkhuni is a Sanghavasesa offense, concealing the offense until it is exposed constitutes a Parajika offense. Furthermore, if a Bhikkhuni, at sunrise, after sunrise; before noon, at noon, when the sun is declining; in the evening, at sunset, after sunset; in the first part of the night, the middle part of the night, the last part of the night; in the first part of the middle night, the middle part of the middle night, the last part of the middle night; in the first part of the last night, the middle part of the last night, the last part of the last night, sees another Bhikkhuni committing a Parajika offense, and has doubts about the Parajika offense committed by the Bhikkhuni—whether it is a Parajika offense, a Sanghavasesa offense? Is it a Parajika offense, a Payantika offense? Is it a Parajika offense, a Patidesaniya offense? Is it a Parajika offense, a Dukkata offense? And later resolves the doubt, forming the idea that the Parajika offense committed by the Bhikkhuni is a Sanghavasesa offense, concealing the offense until it is exposed constitutes a Parajika offense. If the Sangha imposes an act of non-seeing, an act of non-performance, or an act of non-removal of evil views upon the Bhikkhuni, or if she is in a state of madness, mental derangement, or mental illness, then concealing the offense does not constitute a Parajika offense. If the Sangha rescinds the expulsion of the Bhikkhuni, or if her suffering ceases and she regains her original mind, then concealing her other offenses until they are exposed constitutes a Parajika offense. If a Bhikkhuni sees another Bhikkhuni's offense being exposed as a Parajika offense, and has doubts about the Parajika offense committed by the Bhikkhuni—whether it is a Parajika offense, a Sanghavasesa offense, a Payantika offense, a Patidesaniya offense, or a Dukkata offense—and later resolves the doubt, forming the idea that the Parajika offense committed by the Bhikkhuni is a Payantika offense, concealing the offense until it is exposed constitutes a Parajika offense. Furthermore, if a Bhikkhuni, at sunrise, after sunrise; before noon, at noon, when the sun is declining; in the first part of the night
夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼，犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生波逸提想，覆藏至地了時，犯波羅夷。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯，若狂心、亂心、病壞心，爾時覆藏不犯波羅夷。若僧與是比丘尼解擯、若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼，地了時見他比丘尼犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生波羅提提舍尼想，覆藏他罪至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生波羅提提舍尼想，覆藏他罪至地了時，犯波羅夷。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯，若是比丘尼狂心、亂心、病壞心，爾時覆藏不犯波羅夷。若僧與是比丘尼解擯、
【現代漢語翻譯】 現代漢語譯本： 如果在夜間，包括初夜後分、中夜初分、中夜中分、中夜後分、后夜初分、后夜中分、后夜後分，看見比丘尼（bhikkhuni，佛教女出家人）犯波羅夷（parajika，斷頭罪，最嚴重的罪），並且對比丘尼所犯的罪是否為波羅夷產生懷疑，懷疑可能是波羅夷、僧伽婆尸沙（sanghavasesa，僅次於波羅夷的重罪）、波逸提（pacittiya，輕罪）、波羅提提舍尼（patidesaniya，應懺悔罪）、或突吉羅（dukkata，惡作罪），之後消除了疑慮，卻對比丘尼所犯的波羅夷罪產生波逸提罪的想法，並隱瞞此罪直到天亮，則犯波羅夷罪。 如果僧團對比丘尼執行不見擯（不見其罪而擯棄）、不作擯（不按規定擯棄）、或惡邪不除擯（不去除邪見而擯棄），或者比丘尼處於狂心、亂心、病壞心的狀態，此時隱瞞罪行不犯波羅夷罪。如果僧團解除了對比丘尼的擯罰，或者比丘尼的痛苦停止並恢復了本心，此時隱瞞他人的罪行直到天亮，則犯波羅夷罪。 如果比丘尼在天亮時看見其他比丘尼犯波羅夷罪，並且對比丘尼所犯的罪是否為波羅夷產生懷疑，懷疑可能是波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、或突吉羅，之後消除了疑慮，卻對比丘尼所犯的波羅夷罪產生波羅提提舍尼罪的想法，並隱瞞他人的罪行直到天亮，則犯波羅夷罪。又如果比丘尼在日出時、日出后、中午前、中午、日偏西時、下午、日落時、日落後、初夜初分、初夜中分、初夜後分、中夜初分、中夜中分、中夜後分、后夜初分、后夜中分、后夜後分，看見比丘尼犯波羅夷罪，並且對比丘尼所犯的罪是否為波羅夷產生懷疑，懷疑可能是波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、或突吉羅，之後消除了疑慮，卻對比丘尼所犯的波羅夷罪產生波羅提提舍尼罪的想法，並隱瞞他人的罪行直到天亮，則犯波羅夷罪。如果僧團對比丘尼執行不見擯、不作擯、或惡邪不除擯，或者比丘尼處於狂心、亂心、病壞心的狀態，此時隱瞞罪行不犯波羅夷罪。如果僧團解除了對比丘尼的擯罰、
【English Translation】 English version: If, during the night, including the latter part of the first watch, the first part of the middle watch, the middle part of the middle watch, the latter part of the middle watch, the first part of the last watch, the middle part of the last watch, and the latter part of the last watch, a bhikkhuni (Buddhist nun) sees another bhikkhuni committing a parajika (defeat, the most serious offense), and has doubt about whether the offense is a parajika, sanghavasesa (a serious offense second only to parajika), pacittiya (a minor offense), patidesaniya (an offense requiring confession), or dukkata (a wrong-doing), and later resolves the doubt, but thinks of the parajika offense as a pacittiya offense, and conceals the offense until dawn, she commits a parajika offense. If the Sangha (Buddhist monastic community) has performed an 'unseen expulsion' (expulsion without seeing the offense), an 'improper expulsion' (expulsion not according to the rules), or an 'evil view unremoved expulsion' (expulsion without removing the wrong view) on the bhikkhuni, or if the bhikkhuni is in a state of madness, mental derangement, or mental illness, then concealing the offense does not constitute a parajika offense. If the Sangha lifts the expulsion of the bhikkhuni, or if her suffering ceases and she regains her original mind, then concealing another's offense until dawn constitutes a parajika offense. If a bhikkhuni sees another bhikkhuni committing a parajika offense at dawn, and has doubt about whether the offense is a parajika, sanghavasesa, pacittiya, patidesaniya, or dukkata, and later resolves the doubt, but thinks of the parajika offense as a patidesaniya offense, and conceals another's offense until dawn, she commits a parajika offense. Furthermore, if a bhikkhuni sees another bhikkhuni committing a parajika offense at sunrise, after sunrise, before noon, at noon, when the sun is declining, in the afternoon, at sunset, after sunset, in the first part of the first watch, the middle part of the first watch, the latter part of the first watch, the first part of the middle watch, the middle part of the middle watch, the latter part of the middle watch, the first part of the last watch, the middle part of the last watch, and the latter part of the last watch, and has doubt about whether the offense is a parajika, sanghavasesa, pacittiya, patidesaniya, or dukkata, and later resolves the doubt, but thinks of the parajika offense as a patidesaniya offense, and conceals another's offense until dawn, she commits a parajika offense. If the Sangha has performed an 'unseen expulsion', an 'improper expulsion', or an 'evil view unremoved expulsion' on the bhikkhuni, or if the bhikkhuni is in a state of madness, mental derangement, or mental illness, then concealing the offense does not constitute a parajika offense. If the Sangha lifts the expulsion of the bhikkhuni,
若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。
若比丘尼，地了時見他比丘尼犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生突吉羅想，覆藏他罪至地了時，犯波羅夷。又比丘尼，日出時、日出已；中前、日中、日昳；晡時、日沒、日沒已；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，見比丘尼犯波羅夷，于波羅夷中生疑，為波羅夷、為僧伽婆尸沙、為波逸提、為波羅提提舍尼、為突吉羅？后時斷疑，于波羅夷中生突吉羅想，覆藏他罪至地了時，犯波羅夷。若僧與是比丘尼作不見擯、不作擯、惡邪不除擯，若是比丘尼狂心、亂心、病壞心，爾時覆藏不犯波羅夷。若僧與是比丘尼解擯、若苦痛止還得本心，爾時覆藏他罪至地了時，犯波羅夷。(七事竟)
佛在俱舍彌國。爾時眾僧一心和合，與迦留羅提舍比丘作不見擯。是迦留羅提舍比丘，有姊妹比丘尼七人：一、偷罹難陀尼，二、周那難陀尼，三、提舍尼，四、優波提舍尼，五、提舍域多尼，六、提舍波羅那尼。七、提舍羅叉多尼。是諸比丘尼，聞迦留羅提舍僧與作不見擯，往問迦留羅提舍言：「僧實與汝作不見擯
【現代漢語翻譯】 現代漢語譯本：如果痛苦停止，恢復了本心，這時如果隱瞞他人的罪行直到事情結束，就犯了波羅夷罪（Pārājika，斷頭罪）。
如果比丘尼（Bhikkhunī，女性出家人）在事情結束時，看到其他比丘尼犯了波羅夷罪，對波羅夷罪產生懷疑，懷疑是波羅夷罪、僧伽婆尸沙罪（Saṃghādisesa，僧殘罪）、波逸提罪（Pācittiya，單墮罪）、波羅提提舍尼罪（Pāṭidesanīya，悔過罪）、還是突吉羅罪（Dukkata，惡作罪）？之後消除了懷疑，認為那是突吉羅罪，隱瞞他人的罪行直到事情結束，就犯了波羅夷罪。又如果比丘尼在日出時、日出后；中午前、中午、日影偏西時；傍晚時、日落時、日落後；初夜初分、初夜中分、初夜後分；中夜初分、中夜中分、中夜後分；后夜初分、后夜中分、后夜後分，看到比丘尼犯了波羅夷罪，對波羅夷罪產生懷疑，懷疑是波羅夷罪、僧伽婆尸沙罪、波逸提罪、波羅提提舍尼罪、還是突吉羅罪？之後消除了懷疑，認為那是突吉羅罪，隱瞞他人的罪行直到事情結束，就犯了波羅夷罪。如果僧團對比丘尼作了不見擯（Ukkhepaniya-kamma，舉罪羯磨）、不作擯、邪見不除擯，如果這個比丘尼是狂心、亂心、病壞心，這時隱瞞罪行不犯波羅夷罪。如果僧團解除了對比丘尼的擯罰、或者痛苦停止恢復了本心，這時隱瞞他人的罪行直到事情結束，就犯了波羅夷罪。（七事完）
佛陀（Buddha）在俱舍彌國（Kosambi）。當時眾僧一心和合，對比丘迦留羅提舍（Kāḷudāyin）作了不見擯。這個迦留羅提舍比丘，有七個做比丘尼的姐妹：一、偷罹難陀尼（Thullanandā），二、周那難陀尼（Cūḷanandā），三、提舍尼（Tissā），四、優波提舍尼（Upatissā），五、提舍域多尼（Tissādatta），六、提舍波羅那尼（Tissapāla），七、提舍羅叉多尼（Tissarakkhitā）。這些比丘尼，聽到僧團對迦留羅提舍作了不見擯，前去問迦留羅提舍說：『僧團真的對你作了不見擯嗎？』
【English Translation】 English version: If the pain ceases and the original mind is regained, then concealing the sins of others until the matter is concluded constitutes an offense of Pārājika (expulsion).
If a Bhikkhunī (female monastic) sees another Bhikkhunī committing a Pārājika offense and doubts whether it is a Pārājika, a Saṃghādisesa (formal meeting offense), a Pācittiya (expiation offense), a Pāṭidesanīya (confession offense), or a Dukkata (wrongdoing offense) when the matter is concluded; and later resolves the doubt, thinking it is a Dukkata offense, concealing the sins of others until the matter is concluded constitutes an offense of Pārājika. Furthermore, if a Bhikkhunī at sunrise, after sunrise; before noon, at noon, when the sun is declining; at dusk, at sunset, after sunset; in the first watch of the night, the middle watch of the night, the last watch of the night; in the first part of the middle night, the middle part of the middle night, the last part of the middle night; in the first part of the last night, the middle part of the last night, the last part of the last night, sees a Bhikkhunī committing a Pārājika offense and doubts whether it is a Pārājika, a Saṃghādisesa, a Pācittiya, a Pāṭidesanīya, or a Dukkata; and later resolves the doubt, thinking it is a Dukkata offense, concealing the sins of others until the matter is concluded constitutes an offense of Pārājika. If the Sangha (monastic community) has imposed Ukkhepaniya-kamma (suspension) on the Bhikkhunī, or has not imposed it, or has not removed the evil view, and if this Bhikkhunī is of unsound mind, deranged mind, or diseased mind, then concealing the offense does not constitute a Pārājika offense. If the Sangha has lifted the suspension from the Bhikkhunī, or if the pain ceases and the original mind is regained, then concealing the sins of others until the matter is concluded constitutes an offense of Pārājika. (End of the seven cases)
The Buddha was in Kosambi (a city in ancient India). At that time, the Sangha was united and in harmony, and imposed Ukkhepaniya-kamma on the Bhikkhu Kāḷudāyin (a monk's name). This Bhikkhu Kāḷudāyin had seven sisters who were Bhikkhunīs: 1. Thullanandā (a nun's name), 2. Cūḷanandā (a nun's name), 3. Tissā (a nun's name), 4. Upatissā (a nun's name), 5. Tissādatta (a nun's name), 6. Tissapāla (a nun's name), 7. Tissarakkhitā (a nun's name). These Bhikkhunīs, hearing that the Sangha had imposed Ukkhepaniya-kamma on Kāḷudāyin, went to Kāḷudāyin and asked: 'Has the Sangha truly imposed Ukkhepaniya-kamma on you?'
耶？」答言：「實作是。」諸比丘尼言：「汝莫下意軟語折伏，我等當供養汝財物、衣缽、戶鉤、時藥、夜分藥、七日藥、盡形藥，若讀經誦經問疑我等教汝，汝何故折伏？」是中有比丘尼，少欲知足行頭陀，聞是事呵責言：「云何名比丘尼，知比丘一心和合僧作不見擯，獨一無二、無伴無侶、不休不息，隨順行？」諸比丘尼如是呵已，向佛廣說。佛以是事集二部僧，知而故問是諸比丘尼：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，知比丘一心和合僧如法作不見擯，獨一無二、無伴無侶、不休不息，隨順行？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，知是比丘一心和合僧如法作不見擯，獨一無二、無伴無侶、不休不息，隨順行。諸比丘尼，應如是諫是比丘尼：『是比丘，一心和合僧作不見擯，獨一無二、無伴無侶、不休不息，汝莫隨順行。』是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。第二、第三諫時，若舍是事善。若不捨者，是比丘尼犯波羅夷不共住。」
知者，若自知、若從他聞、若彼罪比丘自說。
如法者，如法、如毗尼、如佛教擯。
獨一無二、無伴無侶者，一
【現代漢語翻譯】 現代漢語譯本： 『耶？』她回答說：『確實是這樣做的。』那些比丘尼說：『你不要灰心，用溫和的言語來折服他，我們將會供養你財物、衣缽、戶鉤、時藥（隨時可用的藥物）、夜分藥（晚上服用的藥物）、七日藥（七天內服用的藥物）、盡形藥（終身服用的藥物），如果讀經誦經有疑問，我們教你，你為什麼要折服他呢？』這些比丘尼中，有少欲知足、奉行頭陀（苦行）的比丘尼，聽到這件事呵斥說：『怎麼能稱為比丘尼，明知比丘一心和合僧團作出不見擯（僧團對犯戒比丘的懲罰，即不再理睬）的決定，是獨一無二、沒有同伴、不停止、不間斷的，還隨順他呢？』這些比丘尼這樣呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團），明知此事卻故意問這些比丘尼：『你們確實做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用種種因緣呵責她們：『怎麼能稱為比丘尼，明知比丘一心和合僧團如法作出不見擯的決定，是獨一無二、沒有同伴、不停止、不間斷的，還隨順他呢？』用種種因緣呵責之後，告訴諸比丘：『因為這十種利益的緣故，為比丘尼們制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，明知這位比丘一心和合僧團如法作出不見擯的決定，是獨一無二、沒有同伴、不停止、不間斷的，還隨順他。諸比丘尼，應當這樣勸誡這位比丘尼：『這位比丘，一心和合僧團作出了不見擯的決定，是獨一無二、沒有同伴、不停止、不間斷的，你不要隨順他。』這位比丘尼，諸比丘尼這樣勸誡時，堅持不捨棄這件事，諸比丘尼應當第二次、第三次勸誡，讓她捨棄這件事。第二次、第三次勸誡時，如果捨棄這件事就好。如果不捨棄，這位比丘尼就犯了波羅夷（最重的罪），不得與僧團共住。』
『知』，是指自己知道，或者從他人那裡聽到，或者那個有罪的比丘自己說出來。
『如法』，是指符合佛法、符合毗尼（戒律）、符合佛教的擯罰。
『獨一無二、沒有同伴』，是指一個人。
【English Translation】 English version: 『Yes?』 She replied, 『Indeed, it is so.』 The Bhikkhunis (female monastic) said, 『Do not be discouraged, use gentle words to subdue him, and we will provide you with wealth, robes, alms bowls, door hooks, timely medicine, night medicine, seven-day medicine, and lifetime medicine. If you have doubts about reading or reciting scriptures, we will teach you. Why do you subdue him?』 Among these Bhikkhunis, there were those who were content with little, practiced asceticism (Tudong), and upon hearing this matter, rebuked them, saying, 『How can you be called Bhikkhunis, knowing that the Bhikkhu (male monastic) has been subjected to Upekkhā (exclusion from the Sangha, the monastic community) by the Sangha (monastic community) in unison, which is unique, without companions, unceasing, and uninterrupted, and still follow him?』 After rebuking them in this way, these Bhikkhunis reported the matter in detail to the Buddha (the enlightened one). The Buddha, knowing this matter, gathered the two assemblies of the Sangha (Bhikkhu and Bhikkhuni Sanghas), and knowingly asked these Bhikkhunis, 『Did you indeed do this?』 They replied, 『Indeed, we did, O Blessed One!』 The Buddha rebuked them with various reasons, saying, 『How can you be called Bhikkhunis, knowing that the Bhikkhu has been subjected to Upekkhā by the Sangha in unison and according to the Dharma (teachings), which is unique, without companions, unceasing, and uninterrupted, and still follow him?』 After rebuking them with various reasons, he said to the Bhikkhus, 『For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni knows that this Bhikkhu has been subjected to Upekkhā by the Sangha in unison and according to the Dharma, which is unique, without companions, unceasing, and uninterrupted, and still follows him. The Bhikkhunis should admonish this Bhikkhuni thus: 『This Bhikkhu has been subjected to Upekkhā by the Sangha in unison, which is unique, without companions, unceasing, and uninterrupted, do not follow him.』 If this Bhikkhuni, when admonished by the Bhikkhunis in this way, persists in this matter and does not abandon it, the Bhikkhunis should admonish her a second and third time, urging her to abandon this matter. If she abandons this matter upon the second or third admonition, that is good. If she does not abandon it, this Bhikkhuni has committed Pārājika (the most severe offense), and may not live with the Sangha.』
『Knowing』 means knowing oneself, or hearing from others, or the guilty Bhikkhu himself saying it.
『According to the Dharma』 means according to the Dharma, according to the Vinaya (monastic rules), according to the Buddhist exclusion.
『Unique, without companions』 means one person.
切擯比丘尼獨一無二、無伴無侶。
不休者，不下意、不折伏。
不息者，不捨惡邪見。
隨順者，有二種：與財、與法。
諸比丘尼應語是擯比丘：「汝應折伏下意向大僧，汝若不折伏下意者，諸比丘尼僧，當作不禮拜、不共語、不供養羯磨。」若是比丘折伏下意者善，若不折伏悔過者，諸比丘尼，應當一心和合與是比丘作不禮拜、不共語、不供養羯磨。羯磨法者，一心和合比丘尼僧，一比丘尼唱言：「大德尼僧聽！某甲比丘，一心和合僧作不見擯，獨一無二、無伴無侶、不休不息。若僧時到僧忍聽，與某甲比丘作不禮拜、不共語、不供養羯磨。是名白。」如是白四羯磨。「僧與某甲比丘作不禮拜、不共語、不供養羯磨竟，僧忍，默然故，是事如是持！」比丘尼僧，亦應如是語是隨助比丘尼：「是比丘，一心和合僧作不見擯，獨一無二、無伴無侶，不休不息，汝等莫隨順助行。」是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。第二、第三諫時舍是事善，若不捨者，是比丘尼犯波羅夷不共住。
波羅夷者，是罪弊惡深重，退墮不如。若比丘尼犯是事者，不名沙門尼、非釋種女，失比丘尼法。
不共住者，諸比丘尼不共作法事，謂白羯磨、白
【現代漢語翻譯】 現代漢語譯本：切擯比丘尼（Chie Bin Bhikkhuni，被僧團斷絕關係的尼姑）獨一無二、無伴無侶。 不休者，不下意、不折伏。 不息者，不捨惡邪見。 隨順者，有二種：與財、與法。 諸比丘尼應語是擯比丘（Bin Bhikkhu，被擯棄的比丘）:'汝應折伏下意向大僧，汝若不折伏下意者，諸比丘尼僧，當作不禮拜、不共語、不供養羯磨（Karma，業）'。若是比丘折伏下意者善，若不折伏悔過者，諸比丘尼，應當一心和合與是比丘作不禮拜、不共語、不供養羯磨。羯磨法者，一心和合比丘尼僧，一比丘尼唱言：'大德尼僧聽！某甲比丘，一心和合僧作不見擯，獨一無二、無伴無侶、不休不息。若僧時到僧忍聽，與某甲比丘作不禮拜、不共語、不供養羯磨。是名白。'如是白四羯磨。'僧與某甲比丘作不禮拜、不共語、不供養羯磨竟，僧忍，默然故，是事如是持！'比丘尼僧，亦應如是語是隨助比丘尼：'是比丘，一心和合僧作不見擯，獨一無二、無伴無侶，不休不息，汝等莫隨順助行。'是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。第二、第三諫時舍是事善，若不捨者，是比丘尼犯波羅夷（Parajika，斷頭罪）不共住。 波羅夷者，是罪弊惡深重，退墮不如。若比丘尼犯是事者，不名沙門尼（Shramanerika，沙彌尼）、非釋種女，失比丘尼法。 不共住者，諸比丘尼不共作法事，謂白羯磨、白二羯磨。
【English Translation】 English version: The Bhikkhuni (female monastic) who has been expelled is unique, without companions or friends. One who does not cease, does not humble herself, does not subdue herself. One who does not stop, does not abandon evil and wrong views. Following along has two aspects: giving wealth and giving the Dharma (teachings). The Bhikkhunis should say to the expelled Bhikkhu (male monastic): 'You should subdue yourself and humble yourself before the great Sangha (monastic community). If you do not subdue yourself and humble yourself, the Bhikkhuni Sangha will perform the Karma (act) of not bowing, not speaking, and not offering alms.' If the Bhikkhu subdues himself and humbles himself, that is good. If he does not subdue himself but repents, the Bhikkhunis should, with one mind and in harmony, perform the Karma of not bowing, not speaking, and not offering alms to this Bhikkhu. The method of the Karma is that the Bhikkhuni Sangha, with one mind and in harmony, one Bhikkhuni should announce: 'Venerable Bhikkhuni Sangha, listen! The Bhikkhu named so-and-so, the Sangha with one mind and in harmony has performed the expulsion of not seeing, unique, without companions or friends, not ceasing, not stopping. If it is the Sangha's time, let the Sangha listen and endure, and perform the Karma of not bowing, not speaking, and not offering alms to the Bhikkhu named so-and-so. This is called the announcement.' Thus, announce the four Karmas. 'The Sangha has completed the Karma of not bowing, not speaking, and not offering alms to the Bhikkhu named so-and-so, the Sangha endures, because of silence, this matter is upheld in this way!' The Bhikkhuni Sangha should also say to the Bhikkhuni who is assisting: 'This Bhikkhu, the Sangha with one mind and in harmony has performed the expulsion of not seeing, unique, without companions or friends, not ceasing, not stopping, you should not follow along and assist.' If this Bhikkhuni, when the Bhikkhunis admonish her in this way, persists in this matter and does not abandon it, the Bhikkhunis should admonish her a second and third time to abandon this matter. If she abandons this matter at the second or third admonition, that is good. If she does not abandon it, that Bhikkhuni commits a Parajika (defeat) offense and cannot live together. Parajika is a sin that is flawed, evil, deep, and heavy, causing decline and inferiority. If a Bhikkhuni commits this offense, she is not called a Shramanerika (novice nun), not a daughter of the Shakya clan, and loses the Bhikkhuni Dharma (teachings). Not living together means that the Bhikkhunis do not perform Dharma matters together, such as the white Karma, the white two Karmas.
二羯磨、白四羯磨、說戒、自恣、立十三比丘尼羯磨。
是中犯者，若比丘尼僧，未作不禮拜、不共語、不供養羯磨。爾時比丘尼教是比丘經，若是偈說，偈偈突吉羅；若是章說，章章突吉羅；若是別句說，句句突吉羅。若擯比丘教比丘尼讀誦經，若比丘尼受偈說，偈偈突吉羅：若受章說，章章突吉羅：若受別句說，句句突吉羅。若比丘尼與財供養、與缽，突吉羅。與衣，突吉羅。與戶鉤、時藥、夜分藥、七日藥、盡形藥，皆突吉羅。若擯比丘，與比丘尼財供養、若與衣缽，比丘尼受者，皆突吉羅。若與戶鉤、時藥、夜分藥、七日藥、盡形藥，比丘尼受者，皆突吉羅。若比丘尼僧，作不禮拜、不共語、不供養羯磨竟，爾時比丘尼教比丘讀誦經，若是偈說，偈偈偷蘭遮；若章說，章章偷蘭遮；若別句說，句句偷蘭遮。若擯比丘教比丘尼讀誦經，若是偈說，偈偈偷蘭遮；若章說，章章偷蘭遮；若別句說，句句偷蘭遮。若比丘尼，與擯比丘財供養、若與缽，偷蘭遮。若與衣，偷蘭遮。若與戶鉤、時藥，皆偷蘭遮。夜分藥、七日藥、盡形藥，皆偷蘭遮。若擯比丘，與比丘尼財供養、若與缽，比丘尼受者，偷蘭遮。若與衣、戶鉤、時藥、夜分藥、七日藥、盡形藥，比丘尼受者，皆偷蘭遮。諸比丘尼，先應軟語教是隨助比丘
【現代漢語翻譯】 現代漢語譯本：二羯磨（兩次羯磨）、白四羯磨（四次羯磨）、說戒（誦戒）、自恣（僧眾自檢）、立十三比丘尼羯磨（建立十三種比丘尼羯磨）。
在這些情況下，如果比丘尼僧團尚未對比丘作出不禮拜、不共語、不供養的羯磨，那麼比丘尼教導比丘經文，如果是偈頌，每句偈頌犯突吉羅（輕罪）；如果是章節，每章犯突吉羅；如果是單獨的句子，每句犯突吉羅。如果被擯的比丘教比丘尼讀誦經文，比丘尼接受偈頌，每句偈頌犯突吉羅；如果接受章節，每章犯突吉羅；如果接受單獨的句子，每句犯突吉羅。如果比丘尼給予財物供養或缽，犯突吉羅。給予衣服，犯突吉羅。給予戶鉤、時藥、夜分藥、七日藥、盡形藥，都犯突吉羅。如果被擯的比丘，給予比丘尼財物供養或給予衣缽，比丘尼接受，都犯突吉羅。如果給予戶鉤、時藥、夜分藥、七日藥、盡形藥，比丘尼接受，都犯突吉羅。如果比丘尼僧團，已經作出不禮拜、不共語、不供養的羯磨，那麼比丘尼教導比丘讀誦經文，如果是偈頌，每句偈頌犯偷蘭遮（中罪）；如果是章節，每章犯偷蘭遮；如果是單獨的句子，每句犯偷蘭遮。如果被擯的比丘教比丘尼讀誦經文，如果是偈頌，每句偈頌犯偷蘭遮；如果是章節，每章犯偷蘭遮；如果是單獨的句子，每句犯偷蘭遮。如果比丘尼，給予被擯的比丘財物供養或給予缽，犯偷蘭遮。如果給予衣服，犯偷蘭遮。如果給予戶鉤、時藥，都犯偷蘭遮。夜分藥、七日藥、盡形藥，都犯偷蘭遮。如果被擯的比丘，給予比丘尼財物供養或給予缽，比丘尼接受，犯偷蘭遮。如果給予衣服、戶鉤、時藥、夜分藥、七日藥、盡形藥，比丘尼接受，都犯偷蘭遮。各位比丘尼，首先應該用柔和的言語教導這些隨助的比丘。
【English Translation】 English version: Two karmas (two acts of formal procedure), Bái Sì Karma (four acts of formal procedure), reciting the precepts, zì zì (self-surrender), establishing the thirteen bhikshuni karmas (formal procedures for nuns).
Among these offenses, if a bhikshuni sangha (community of nuns) has not performed the karma of non-obeisance, non-communication, and non-offering towards a bhikshu (monk), and at that time, a bhikshuni (nun) teaches the bhikshu the sutra (scripture), if it is a gatha (verse), each gatha is a dukkhata (minor offense); if it is a chapter, each chapter is a dukkhata; if it is a separate sentence, each sentence is a dukkhata. If an expelled bhikshu teaches a bhikshuni to recite the sutra, and the bhikshuni receives a gatha, each gatha is a dukkhata; if she receives a chapter, each chapter is a dukkhata; if she receives a separate sentence, each sentence is a dukkhata. If a bhikshuni gives material offerings or a bowl, it is a dukkhata. Giving robes, it is a dukkhata. Giving a door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine, all are dukkhata. If an expelled bhikshu gives a bhikshuni material offerings or gives robes and a bowl, and the bhikshuni receives them, all are dukkhata. If he gives a door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine, and the bhikshuni receives them, all are dukkhata. If the bhikshuni sangha has already performed the karma of non-obeisance, non-communication, and non-offering, and at that time, a bhikshuni teaches a bhikshu to recite the sutra, if it is a gatha, each gatha is a thullaccaya (serious offense); if it is a chapter, each chapter is a thullaccaya; if it is a separate sentence, each sentence is a thullaccaya. If an expelled bhikshu teaches a bhikshuni to recite the sutra, if it is a gatha, each gatha is a thullaccaya; if it is a chapter, each chapter is a thullaccaya; if it is a separate sentence, each sentence is a thullaccaya. If a bhikshuni gives an expelled bhikshu material offerings or gives a bowl, it is a thullaccaya. If she gives robes, it is a thullaccaya. If she gives a door hook or seasonal medicine, all are thullaccaya. Night medicine, seven-day medicine, and lifetime medicine are all thullaccaya. If an expelled bhikshu gives a bhikshuni material offerings or gives a bowl, and the bhikshuni receives them, it is a thullaccaya. If he gives robes, a door hook, seasonal medicine, night medicine, seven-day medicine, or lifetime medicine, and the bhikshuni receives them, all are thullaccaya. All bhikshunis should first teach these assisting bhikshus with gentle words.
尼言：「汝莫佐助擯比丘，莫隨順行。」若軟語時舍者，應教令作眾多突吉羅、眾多偷蘭遮悔過出罪。若軟語不捨者，應與白四羯磨約敕。約敕法者，一心和合比丘尼僧，一比丘尼唱言：「大德尼僧聽！某甲比丘，一心和合僧與作不見擯，獨一無二、無伴無侶，不休不息。某甲比丘尼隨助，已軟語約敕不捨。若僧時到僧忍聽，今僧約敕某甲比丘尼：『是比丘，一心和合僧與作不見擯，獨一無二、無伴無侶，不休不息。汝等比丘尼，莫隨順行。』是名白。」如是白四羯磨。「僧約敕某甲比丘尼竟，僧忍，默然故，是事如是持！」如佛先說，是諸比丘尼應約敕，乃至三教令舍是事者，是名約敕、是名為教、是名約敕教。若軟語約敕不捨者未犯。若初說未竟說竟、第二說說未竟說竟、第三說說未竟、若非法別眾、非法和合眾、似法別眾、似法和合眾、若如法別眾、異法異律異佛教，若約敕不捨者未犯。若如法、如律、如佛教，三約敕竟不捨者，是比丘尼犯波羅夷。(八波羅夷竟)
十七僧殘中不共戒有十之初(此初一事即十七中第四)
佛在舍衛國。爾時有比丘尼，名施越，年少端正。有一估客，見已生漏心，作是念：「諸比丘尼王所守護，不得強為不凈事，我當請供養所須。」作是念已，便到是比丘尼所言：
【現代漢語翻譯】 現代漢語譯本： 尼姑說：『你不要幫助被擯除的比丘，不要隨順他的行為。』如果用溫和的言語勸說時，她放棄了這種行為，就應該教導她進行多次突吉羅（Dukkata，一種輕微的罪過）、多次偷蘭遮（Thullaccaya，一種較重的罪過）的懺悔，以求出罪。如果溫和勸說后她仍然不放棄，就應該用白四羯磨（Ñatticatutthakamma，一種正式的僧團決議程式）來約束她。約束的方法是：一心和合的比丘尼僧團，一位比丘尼唱言：『大德尼僧聽！某甲比丘，一心和合僧團對他作不見擯（Tajjaniyakamma，不見擯，即僧團決定不與某比丘來往），獨一無二、沒有伴侶、沒有停止和休息。某甲比丘尼隨順幫助他，已經用溫和的言語約束她，她仍然不放棄。如果僧團時機已到，僧團忍可聽取，現在僧團約束某甲比丘尼：『這位比丘，一心和合僧團對他作不見擯，獨一無二、沒有伴侶、沒有停止和休息。你們比丘尼，不要隨順他的行為。』這叫做白。』像這樣進行白四羯磨。『僧團已經約束某甲比丘尼完畢，僧團忍可，因為默然的緣故，這件事就這樣保持！』如佛陀先前所說，這些比丘尼應該被約束，乃至三次教導讓她放棄這件事，這叫做約束，這叫做教導，這叫做約束教導。如果用溫和的言語約束她，她仍然不放棄，這還不算犯戒。如果在第一次勸說時，未說完就停止，說完；第二次勸說時，未說完就停止，說完；第三次勸說時，未說完；或者在非法別眾（Apakkavagga，指僧團分裂成非法派別）、非法和合眾（指非法的僧團集會）、似法別眾（指表面上合法但實際上分裂的僧團）、似法和合眾（指表面上合法但實際上非法的僧團集會）中，或者在如法別眾（指如法的僧團集會，但意見不合）、異法異律異佛教（指與佛法戒律相違背的教導）中，如果約束她，她仍然不放棄，這還不算犯戒。如果在如法、如律、如佛教的僧團中，三次約束完畢，她仍然不放棄，這位比丘尼就犯波羅夷（Parajika，斷頭罪，最嚴重的罪）。（八波羅夷完畢） 十七僧殘（Sanghadisesa，僅次於波羅夷的重罪）中不共戒有十之初（這第一件事就是十七僧殘中的第四條） 佛陀在舍衛國（Savatthi，古印度城市）的時候。當時有一位比丘尼，名叫施越（Sujata，人名），年輕貌美。有一位商人，見到她後生起淫慾之心，心想：『這些比丘尼受到國王的保護，不能強行對她們做不清凈的事情，我應該請她供養所需的物品。』這樣想后，就到這位比丘尼那裡說：
【English Translation】 English version: The Bhikkhuni said: 'You should not assist a Bhikkhu who has been expelled, nor should you follow his conduct.' If, when spoken to gently, she gives it up, she should be taught to commit many Dukkata (Dukkata, a minor offense), many Thullaccaya (Thullaccaya, a more serious offense) for repentance and expiation. If, when spoken to gently, she does not give it up, she should be subjected to Ñatticatutthakamma (Ñatticatutthakamma, a formal Sangha resolution procedure) of restriction. The method of restriction is: the Bhikkhuni Sangha being of one mind and harmonious, one Bhikkhuni announces: 'Venerable Bhikkhuni Sangha, listen! Bhikkhu So-and-so, the Sangha being of one mind and harmonious, has imposed Tajjaniyakamma (Tajjaniyakamma, expulsion, i.e., the Sangha decides not to associate with a certain Bhikkhu) upon him, being alone, without companion, without cessation or rest. Bhikkhuni So-and-so assists him, and having been gently restricted, she does not give it up. If the Sangha is ready, let the Sangha listen, now the Sangha restricts Bhikkhuni So-and-so: 'This Bhikkhu, the Sangha being of one mind and harmonious, has imposed Tajjaniyakamma upon him, being alone, without companion, without cessation or rest. You Bhikkhunis, do not follow his conduct.' This is called Ñatti.' Thus, the Ñatticatutthakamma is performed. 'The Sangha has finished restricting Bhikkhuni So-and-so, the Sangha approves, because of silence, this matter is thus maintained!' As the Buddha previously said, these Bhikkhunis should be restricted, even to the extent of teaching her three times to give up this matter, this is called restriction, this is called teaching, this is called restrictive teaching. If, when gently restricted, she does not give it up, it is not yet an offense. If, at the first saying, she stops before finishing, finishes; at the second saying, she stops before finishing, finishes; at the third saying, she does not finish; or in an Apakkavagga (Apakkavagga, referring to the Sangha splitting into illegal factions), an unlawful assembly, a seemingly lawful but actually divided Sangha, a seemingly lawful but actually unlawful assembly, or in a lawful assembly but with differing opinions, teachings that contradict the Dharma, the Vinaya, and the Buddha's teachings, if she is restricted and still does not give it up, it is not yet an offense. If in a Sangha that is lawful, according to the Vinaya, and according to the Buddha's teachings, after three restrictions, she still does not give it up, that Bhikkhuni commits Parajika (Parajika, defeat, the most serious offense). (End of the eight Parajikas) Of the seventeen Sanghadisesa (Sanghadisesa, a serious offense second only to Parajika), the first of the ten non-common precepts (this first matter is the fourth of the seventeen) When the Buddha was in Savatthi (Savatthi, an ancient Indian city). At that time, there was a Bhikkhuni named Sujata (Sujata, a personal name), who was young and beautiful. A merchant, seeing her, developed lustful thoughts and thought: 'These Bhikkhunis are protected by the king, and I cannot forcibly commit impure acts against them, I should invite her to provide for her needs.' Having thought this, he went to the Bhikkhuni and said:
「汝所須物，若飲食、衣服、臥具、湯藥所須，我當相給。」比丘尼言：「當受汝請。」是比丘尼后時，所須飲食、衣服、臥具、湯藥、薪草、燈燭，皆從索取。估客知比丘尼心轉柔軟，便語比丘尼言：「作淫事來。」比丘尼言：「莫作是語，我是持戒斷淫慾人。」估客瞋言：「小婢！汝若持戒斷淫慾者，何故受我衣食供養？」即便強捉比丘尼，比丘尼高聲大喚。即時多人來集問言：「何故大喚？」估客言：「是比丘尼受我衣食，不隨我意。」諸居士語比丘尼：「汝受他物，何故不隨他意？」比丘尼言：「我不為淫慾故受彼財物，是估客自來請我作是言：『汝所須衣食、湯藥、薪草、燈燭自恣相給。』我不知以何心故與我？」諸居士言：「是估客為是汝父親里母親里耶？」比丘尼言：「不是。」諸居士言：「若非汝父母親，又非賢者不求福德，何故不知與汝財物？與汝財衣時必為淫慾事。」諸居士呵責言：「云何諸比丘尼自言：『善好有功德。』如淫女法取他財物？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問施越比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼有漏心，從漏心男子自手取食？」種種因緣呵已，語諸比丘：「以
【現代漢語翻譯】 現代漢語譯本： 『你所需要的物品，如飲食、衣服、臥具、湯藥等，我都會供給。』比丘尼說：『我接受你的請求。』之後，這位比丘尼凡是需要的飲食、衣服、臥具、湯藥、柴草、燈燭，都向估客索取。估客知道比丘尼的心已經變得柔軟，便對她說：『和我行淫事吧。』比丘尼說：『不要說這樣的話，我是持戒斷絕淫慾的人。』估客生氣地說：『小婢！你如果持戒斷絕淫慾，為何接受我的衣食供養？』隨即強行抓住比丘尼，比丘尼高聲呼喊。當時有很多人聚集過來，問道：『為何大聲呼喊？』估客說：『這位比丘尼接受我的衣食，卻不順從我的意思。』各位居士對比丘尼說：『你接受了他的財物，為何不順從他的意思？』比丘尼說：『我不是爲了淫慾才接受他的財物，是估客自己來請求我，說：『你所需要的衣食、湯藥、柴草、燈燭，我都隨意供給。』我不知道他以什麼心思給我這些東西？』各位居士說：『這位估客是你的父親親戚還是母親親戚呢？』比丘尼說：『不是。』各位居士說：『如果不是你的父母親戚，又不是賢者不求福德，為何無緣無故給你財物？他給你財物衣服時，必定是爲了淫慾之事。』各位居士呵責道：『怎麼會有比丘尼自稱：『善良美好有功德。』像這樣不如法地獲取他人財物？』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問施越比丘尼（Śrāvastī bhikṣuṇī）：『你真的做了這件事嗎？』回答說：『確實做了。世尊！』佛陀以種種因緣呵責道：『怎麼能稱為比丘尼，以有漏的心，從有漏心的男子手中親自取食？』以種種因緣呵責之後，告訴各位比丘：『以』
【English Translation】 English version: 『Whatever you need, such as food, clothing, bedding, and medicine, I will provide for you.』 The bhikṣuṇī (female monastic) said, 『I will accept your offer.』 Afterwards, this bhikṣuṇī took all the food, clothing, bedding, medicine, firewood, and lamps she needed from the merchant. The merchant, knowing that the bhikṣuṇī's heart had become softened, said to the bhikṣuṇī, 『Come and engage in sexual acts with me.』 The bhikṣuṇī said, 『Do not say such things; I am one who upholds the precepts and abstains from sexual desire.』 The merchant angrily said, 『Little maid! If you uphold the precepts and abstain from sexual desire, why do you accept my food and clothing?』 He then forcibly grabbed the bhikṣuṇī, and the bhikṣuṇī shouted loudly. Immediately, many people gathered and asked, 『Why are you shouting so loudly?』 The merchant said, 『This bhikṣuṇī accepts my food and clothing but does not follow my wishes.』 The laypeople said to the bhikṣuṇī, 『You accept his things, why do you not follow his wishes?』 The bhikṣuṇī said, 『I did not accept his wealth for the sake of sexual desire; it was the merchant himself who came and asked me, saying, 『Whatever food, clothing, medicine, firewood, and lamps you need, I will freely provide.』 I do not know with what intention he gave me these things.』 The laypeople said, 『Is this merchant a relative of your father or a relative of your mother?』 The bhikṣuṇī said, 『No.』 The laypeople said, 『If he is not your parent or relative, and not a virtuous person seeking merit, why would he give you wealth for no reason? When he gave you wealth and clothing, it must have been for sexual purposes.』 The laypeople scolded, saying, 『How can these bhikṣuṇīs claim to be 『good and virtuous』? How can they improperly take the wealth of others like this?』 Among them was a bhikṣuṇī who was content with little, practicing dhūta (ascetic practices), and upon hearing this matter, she was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, gathered the Saṃgha (monastic community) of both orders, and knowingly asked Śrāvastī bhikṣuṇī, 『Did you really do this?』 She replied, 『I did, World-Honored One!』 The Buddha, with various reasons, rebuked her, saying, 『How can one be called a bhikṣuṇī, with a defiled mind, taking food directly from the hand of a man with a defiled mind?』 After rebuking her with various reasons, he said to the bhikṣus (monks): 『By』
十利故與比丘尼結戒，從今是戒應如是說：若比丘尼有漏心，從漏心男子自手取食，是法初犯僧伽婆尸沙可悔過。」
漏心者，於是人邊愛結深厚，男子漏心亦如是。
男子者，謂人男，能作淫事。
食者，五佉陀尼、五蒲阇尼、五似食。五佉陀尼者，根食、莖食、葉食、華食、果食。五蒲阇尼者，飯、麨、糒、魚、肉。五似食者，糜、粟、䵃麥、莠子、加師食。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過得除滅，故名僧伽婆尸沙。
是中犯者，若比丘尼有漏心，自手從漏心男子手取根食，得僧伽婆尸沙。若取莖、葉、華、果、飯、麨、糒、魚、肉、糜、粟、䵃麥、莠子、加師食，皆僧伽婆尸沙。若有居士，因是比丘尼故，與比丘尼僧作食，偏與所愛比丘尼多食。比丘尼受者，偷蘭遮。(第四戒竟)
佛在王舍城。爾時有比丘尼，往語施越比丘尼言：「若汝無漏心，男子有漏心，但從自手取食啖、若隨意用，于汝何所能？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，語他比丘尼言：『汝無漏心，男子有漏心，但從自手取食啖、若隨意用，于汝何所能？』」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「
【現代漢語翻譯】 現代漢語譯本： 因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼心懷染污（漏心），從心懷染污的男子手中親自拿取食物，這是初犯，構成僧伽婆尸沙（僧殘罪），可以通過在僧團面前懺悔來消除。
漏心，是指對於某人愛戀執著很深。男子漏心也是如此。
男子，是指男人，能夠行淫事。
食物，包括五種根食（佉陀尼）、五種正食（蒲阇尼）、五種類似食物（似食）。五種根食是：根、莖、葉、花、果。五種正食是：飯、炒麵、粥、魚、肉。五種類似食物是：糜、粟、蕎麥、莠子、加師食。
僧伽婆尸沙，是指這種罪屬於僧團，僧團中還有殘餘（指罪未完全消除），需要在僧團面前懺悔才能消除，所以稱為僧伽婆尸沙（僧殘）。
關於此戒的觸犯：如果比丘尼心懷染污，親自從心懷染污的男子手中拿取根食，就犯僧伽婆尸沙。如果拿取莖、葉、花、果、飯、炒麵、粥、魚、肉、糜、粟、蕎麥、莠子、加師食，都構成僧伽婆尸沙。如果有在家信徒（居士），因為這位比丘尼的緣故，為比丘尼僧團準備食物，卻偏袒地給所喜愛的比丘尼更多食物，這位比丘尼接受了，就犯偷蘭遮罪。（第四戒完）
佛陀在王舍城。當時，有一位比丘尼，去對施越（Shiyue）比丘尼說：『如果你沒有染污心（無漏心），而男子有染污心，只是從他手中拿取食物吃，或者隨意使用，對你有什麼影響呢？』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心生不悅，用各種理由呵責她說：『怎麼能稱為比丘尼，卻對其他比丘尼說：『你沒有染污心，男子有染污心，只是從他手中拿取食物吃，或者隨意使用，對你有什麼影響呢？』'用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知此事卻故意問那位比丘尼：
【English Translation】 English version: Because of ten benefits, the precept was established for the Bhikkhunis. From now on, this precept should be stated as follows: 'If a Bhikkhuni with a defiled mind (漏心), takes food directly from the hand of a man with a defiled mind, this is the first offense, constituting a Sanghavasesa (僧伽婆尸沙) offense, which can be expiated through confession before the Sangha.'
'Defiled mind' (漏心) refers to deep attachment and affection towards someone. The same applies to a man with a defiled mind.
'Man' (男子) refers to a male person who is capable of sexual intercourse.
'Food' (食) includes five kinds of root foods (佉陀尼), five kinds of staple foods (蒲阇尼), and five kinds of similar foods (似食). The five root foods are: roots, stems, leaves, flowers, and fruits. The five staple foods are: rice, fried flour, gruel, fish, and meat. The five similar foods are: porridge, millet, buckwheat, Job's tears, and Jiashi food.
Sanghavasesa (僧伽婆尸沙) means that this offense belongs to the Sangha, and there is a residue (referring to the unremoved offense) within the Sangha. It needs to be confessed before the Sangha to be eliminated, hence it is called Sanghavasesa.
Regarding the violation of this precept: If a Bhikkhuni with a defiled mind takes root food directly from the hand of a man with a defiled mind, she commits a Sanghavasesa offense. If she takes stems, leaves, flowers, fruits, rice, fried flour, gruel, fish, meat, porridge, millet, buckwheat, Job's tears, or Jiashi food, all constitute Sanghavasesa. If a layperson (居士), because of this Bhikkhuni, prepares food for the Bhikkhuni Sangha but favors the Bhikkhuni she likes by giving her more food, and that Bhikkhuni accepts it, she commits a Thullanacca (偷蘭遮) offense. (End of the Fourth Precept)
The Buddha was in Rajagriha (王舍城). At that time, there was a Bhikkhuni who went to Bhikkhuni Shiyue (施越) and said: 'If you have no defiled mind (無漏心) and the man has a defiled mind, what harm can it do to you if you just take food from his hand and eat it, or use it as you please?' Among them, there was a Bhikkhuni who was content with little, practiced asceticism (頭陀), and upon hearing this matter, was displeased. She rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni and say to another Bhikkhuni: 'You have no defiled mind, and the man has a defiled mind, what harm can it do to you if you just take food from his hand and eat it, or use it as you please?'' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the two assemblies of monks and nuns, and knowing the matter, deliberately asked that Bhikkhuni:
汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責是比丘尼言：「云何名比丘尼，勸他比丘尼言：『汝無漏心，從漏心男子自手取食啖、若隨意用，于汝何所能？』」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼言：『若汝無漏心，從漏心男子自手取食啖、若隨意用，于汝何所能？』是法初犯僧伽婆尸沙可悔過。」
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼語比丘尼言：「汝有漏心，從漏心男子自手取食啖、若隨意用，于汝何所能？」僧伽婆尸沙。若比丘尼語比丘尼言：「若汝無漏心，漏心男子與汝食，但取啖隨意用，于汝何所能？」僧伽婆尸沙。若比丘尼語比丘尼言：「若汝有漏心，漏心男子于汝何所能？汝莫從彼自手取食啖、莫隨意用。」偷蘭遮。若比丘尼語比丘尼言：「若汝無漏心，男子有漏心，于汝何所能？但莫自手取食啖、莫隨意用，偷蘭遮。」(第五事竟)◎
◎佛在舍衛國。爾時有比丘尼，名跋陀，是加毗羅婆羅門女。跋陀比丘尼有姊死，往問訊姊夫，因為說法，遂至日沒。比丘尼作是念：「我若還精舍，恐道中有賊。」即住居士舍。是居士思惟：「此比丘尼不還去者，必欲得
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種理由呵斥這位比丘尼說：『怎麼能稱為比丘尼，卻勸其他比丘尼說：『如果你是無漏心（沒有煩惱的心），從有漏心（有煩惱的心）的男子手中親自拿取食物吃，或者隨意使用，又能對你怎麼樣呢？』』用種種理由呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼說：『如果你是無漏心，從有漏心的男子手中親自拿取食物吃，或者隨意使用，又能對你怎麼樣呢？』這種行為初犯時，屬於僧伽婆尸沙（僧殘罪），可以通過在僧團面前懺悔來消除罪過。』 僧伽婆尸沙，是指這種罪屬於僧團，僧團中留有殘餘的罪過，需要在僧團面前懺悔才能消除，這就是僧伽婆尸沙的含義。 關於這條戒律的違犯情況：如果比丘尼對比丘尼說：『你是有漏心，從有漏心的男子手中親自拿取食物吃，或者隨意使用，又能對你怎麼樣呢？』這屬於僧伽婆尸沙。如果比丘尼對比丘尼說：『如果你是無漏心，有漏心的男子給你食物，你只管拿來吃，隨意使用，又能對你怎麼樣呢？』這屬於僧伽婆尸沙。如果比丘尼對比丘尼說：『如果你是有漏心，有漏心的男子又能對你怎麼樣呢？你不要從他手中親自拿取食物吃，不要隨意使用。』這屬於偷蘭遮（重罪）。如果比丘尼對比丘尼說：『如果你是無漏心，男子是有漏心，又能對你怎麼樣呢？但不要親自拿取食物吃，不要隨意使用。』這屬於偷蘭遮。（第五件事完） 佛陀在舍衛國。當時有一位比丘尼，名叫跋陀（賢），是加毗羅婆羅門（Kapilavastu Brahmin）的女兒。跋陀比丘尼的姐姐去世了，她去慰問姐夫，因為給他說法，結果到了日落時分。比丘尼心想：『我如果回到精舍（Vihara），恐怕路上會有盜賊。』於是就住在居士的家中。這位居士心想：『這位比丘尼不回去，一定是想得到
【English Translation】 English version: 『Did you really do this thing?』 She answered, 『I really did, World Honored One!』 The Buddha, with various reasons, rebuked this Bhikkhuni, saying, 『How can you be called a Bhikkhuni, yet advise other Bhikkhunis, saying: 『If you have a mind free from outflows (anāsrava-citta), what can a man with a mind full of outflows (sāsrava-citta) do to you if you take food from his own hand and eat it, or use it as you please?』』 After rebuking her with various reasons, he said to the Bhikkhus, 『For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni says: 『If you have a mind free from outflows, what can a man with a mind full of outflows do to you if you take food from his own hand and eat it, or use it as you please?』 This is the first offense, Sanghādisesa (offense requiring a meeting of the Sangha for absolution), and is expiable.』 Sanghādisesa means that the offense belongs to the Sangha (community of monks/nuns), there is a residue of offense within the Sangha, and it can be removed by confessing before the Sangha. This is called Sanghādisesa. Regarding offenses in this matter: If a Bhikkhuni says to a Bhikkhuni, 『You have a mind full of outflows, what can a man with a mind full of outflows do to you if you take food from his own hand and eat it, or use it as you please?』 This is Sanghādisesa. If a Bhikkhuni says to a Bhikkhuni, 『If you have a mind free from outflows, and a man with a mind full of outflows gives you food, just take it, eat it, and use it as you please, what can he do to you?』 This is Sanghādisesa. If a Bhikkhuni says to a Bhikkhuni, 『If you have a mind full of outflows, what can a man with a mind full of outflows do to you? Do not take food from his own hand and eat it, do not use it as you please.』 This is Thullaccaya (a grave offense). If a Bhikkhuni says to a Bhikkhuni, 『If you have a mind free from outflows, and the man has a mind full of outflows, what can he do to you? But do not take food from his own hand and eat it, do not use it as you please.』 This is Thullaccaya. (End of the fifth matter) The Buddha was in Sravasti (Śrāvastī). At that time, there was a Bhikkhuni named Bhadda (Bhadra, 'Auspicious'), the daughter of a Kapilavastu Brahmin (Kapilavastu Brahmin). Bhadda Bhikkhuni's sister died, and she went to visit her brother-in-law. Because she was teaching him the Dharma, it became sunset. The Bhikkhuni thought, 『If I return to the Vihara (monastery), I fear there will be thieves on the road.』 So she stayed at the householder's home. The householder thought, 『This Bhikkhuni is not returning, she must want to get
反戒，我當求令代其姊處。」作是念已語比丘尼言：「我舍多有財物珍寶，汝姊所有手腳頭面莊嚴具悉在。我若更取餘人作婦，則不能好看我兒，兒亦不愛樂。汝若欲反戒者，作我兒母，汝看我兒如兒，我兒等看汝如母。」比丘尼作是念：「若我違逆是語者，或強逼我。何不默然！」即默然坐。居士心念謂欲反戒，但以姊新死故默然，中夜復作是語，后夜復作是語。地了時是比丘尼，從急惱處得脫，還至精舍，向諸比丘尼廣說是事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，一身獨宿？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問跋陀比丘尼汝實作是事不？答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，一身獨宿？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼一身獨宿，乃至一夜，是法初犯僧伽婆尸沙可悔過。」
夜者，從日沒至地未了，是中間名夜。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼，日沒時一身獨宿，至地了時，犯僧伽婆尸沙。日沒已，初夜初分、初夜中分、初夜後分，中夜初分、中夜中分、中夜後分，后夜初分、
【現代漢語翻譯】 現代漢語譯本： 居士心想：『如果她還俗，我應當請求讓她代替她的姐姐來照顧我的孩子。』 這樣想后，他對那位比丘尼（bhikkhuni，佛教女出家人）說：『我家裡有很多財物珍寶，你姐姐所有的首飾和化妝品都在。如果我再娶別人做妻子，她可能不會好好照顧我的孩子，孩子也不會喜歡她。如果你願意還俗，就做我孩子的母親，你像對待自己的孩子一樣對待我的孩子，我的孩子也會像對待母親一樣對待你。』 比丘尼心想：『如果我拒絕他，他可能會強迫我。不如保持沉默！』 於是她就沉默不語。居士心裡認為她想要還俗，只是因為她姐姐剛去世而默不作聲，半夜又重複說了這些話，後半夜又重複說了這些話。天亮的時候，這位比丘尼從這種緊急的困境中脫身，回到精舍（vihara，佛教寺院），向其他的比丘尼詳細地講述了這件事。其中有位比丘尼，少欲知足，奉行頭陀（dhuta，苦行），聽到這件事後心裡很不高興，用各種理由呵斥她說：『怎麼能稱為比丘尼，竟然獨自一人睡覺？』 用各種理由呵斥之後，向佛陀（Buddha，佛教創始人）詳細地稟告了這件事。佛陀因為這件事召集了二部僧（bhikkhu-sangha and bhikkhuni-sangha，比丘僧團和比丘尼僧團），明知此事卻故意問跋陀比丘尼（Bhadda bhikkhuni）：『你真的做了這件事嗎？』 她回答說：『確實做了，世尊（Bhagavan，佛陀的尊稱）！』 佛陀用各種理由呵斥她說：『怎麼能稱為比丘尼，竟然獨自一人睡覺？』 用各種理由呵斥之後，告訴各位比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼獨自一人睡覺，哪怕只是一夜，這就是初犯僧伽婆尸沙（sanghavasesa，僧殘罪），可以悔過。』
『夜』指的是從日落到天亮前的這段時間，這段時間稱為夜。
『僧伽婆尸沙』指的是這種罪屬於僧團，罪中有殘餘，需要在僧團面前悔過才能消除，這叫做僧伽婆尸沙。
這裡所說的犯戒是指，如果比丘尼在日落時獨自一人睡覺，直到天亮，就犯了僧伽婆尸沙罪。日落之後，初夜的初分、初夜的中分、初夜的後分，中夜的初分、中夜的中分、中夜的後分，后夜的初分、
【English Translation】 English version: The householder thought, 'If she disrobes, I should ask her to take her sister's place in caring for my child.' Having thought this, he said to the bhikkhuni (Buddhist nun): 'I have many riches and treasures in my house, and all of your sister's jewelry and cosmetics are still here. If I take another woman as my wife, she may not take good care of my child, and the child will not love her. If you wish to disrobe, become the mother of my child. Treat my child as your own, and my child will treat you as their mother.' The bhikkhuni thought, 'If I refuse him, he may force me. Why not remain silent!' So she sat in silence. The householder thought that she wanted to disrobe but was silent because her sister had just died. He repeated these words in the middle of the night, and again in the last part of the night. At dawn, the bhikkhuni escaped from this urgent predicament and returned to the vihara (Buddhist monastery), where she told the other bhikkhunis about the matter in detail. Among them, there was a bhikkhuni who was content with little, practiced the dhuta (ascetic practices), and was displeased upon hearing this. She rebuked her with various reasons, saying, 'How can you be called a bhikkhuni and sleep alone?' After rebuking her with various reasons, she reported the matter in detail to the Buddha (founder of Buddhism). The Buddha, knowing about this matter, gathered the bhikkhu-sangha and bhikkhuni-sangha (monastic community of monks and nuns) and deliberately asked Bhadda bhikkhuni, 'Did you really do this?' She replied, 'I did, Bhagavan (the Blessed One, an epithet of the Buddha)!' The Buddha rebuked her with various reasons, saying, 'How can you be called a bhikkhuni and sleep alone?' After rebuking her with various reasons, he told the bhikkhus, 'For ten benefits, I have established a rule for bhikkhunis. From now on, this rule should be stated as follows: If a bhikkhuni sleeps alone, even for one night, this is an initial offense of sanghavasesa (formal meeting of the Sangha), which can be expiated through confession.'
'Night' refers to the time from sunset to before dawn; this period is called night.
'Sanghavasesa' refers to a sin that belongs to the Sangha, with remaining consequences, which can be removed by confessing before the Sangha; this is called sanghavasesa.
The offense here refers to a bhikkhuni who sleeps alone from sunset until dawn, committing the offense of sanghavasesa. After sunset, the first part of the first watch, the middle part of the first watch, the last part of the first watch, the first part of the middle watch, the middle part of the middle watch, the last part of the middle watch, the first part of the last watch,
后夜中分、后夜後分亦如是。
又比丘尼，地了時一身獨宿，乃至明日地了時，犯僧伽婆尸沙。
若共行比丘尼，若反戒、若死、若入外道、若八難中隨有一一難起，不犯。(第六戒有四事中一事竟)
佛在舍衛國。爾時有比丘尼，名偷蘭難陀，多知多識，喜入出諸家。是比丘尼早起著衣，入一家出一家，出一家復入一家。晡時來還大疲極，僧房中臥，自言：「腳痛、𨄔痛、脅痛、背痛。」語諸比丘尼：「與我按摩。」諸比丘尼言：「善女！從何處來？」答言：「入某家出某家，出某家復入某家。」問言：「汝為佛事僧事耶？」答言：「不為！」諸比丘尼言：「若不為佛事僧事去者，何以故為作是行得大疲極？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，晝日一身獨行？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷罹難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，晝日一身獨行到白衣家？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，若夜、若晝，一身獨行到白衣家，是法初犯僧伽婆尸沙可悔過。」
晝日者，從地了至日未沒，是中間名晝日
【現代漢語翻譯】 現代漢語譯本：後半夜的中間時段和後半夜的後半時段也是如此（禁止獨行）。
此外，如果比丘尼在天亮時獨自一人住宿，直到第二天黎明，就犯僧伽婆尸沙罪（僧殘罪）。
如果與她同行的比丘尼，如果已經舍戒、死亡、加入外道，或者遭遇八難（指斷善根等八種障礙修行的困難）中的任何一種，則不構成犯罪。（第六戒關於四種情況中的一種情況結束）
佛陀在舍衛國（Śrāvastī）(印度古國名)時。當時有一位比丘尼，名叫偷蘭難陀（Thullanandā）(比丘尼名)，她博學多聞，喜歡出入各家各戶。這位比丘尼一大早就穿好衣服，進出各家，從這家出來又進入另一家。傍晚回來時非常疲憊，躺在僧房裡，自言自語道：『我的腳痛、脛骨痛、脅痛、背痛。』她對其他比丘尼說：『幫我按摩一下。』其他比丘尼問：『善女！你從哪裡來？』她回答說：『我進出某家某家，從某家出來又進入另一家。』她們問：『你是爲了佛事或僧事嗎？』她回答說：『不是爲了佛事僧事！』其他比丘尼說：『如果不是爲了佛事僧事而去，為什麼要做這樣的行為，以致如此疲憊？』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta）(苦行)，聽到這件事後心中不悅，用各種理由呵斥她說：『怎麼能身為比丘尼，白天獨自一人到處遊蕩？』用各種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥她說：『怎麼能身為比丘尼，白天獨自一人到白衣（在家信徒）家去？』用各種理由呵斥之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，無論白天還是夜晚，獨自一人到白衣家去，這是初犯僧伽婆尸沙罪，可以悔過。』
白天，是指從天亮到太陽落山，這段時間稱為白天。
【English Translation】 English version: The middle of the later night and the latter part of the later night are also the same (prohibition of solitary wandering).
Furthermore, if a bhikkhuni (female monastic) dwells alone from dawn until the next dawn, she commits a sanghādisesa (an offense requiring a meeting of the Sangha).
If the bhikkhuni who is accompanying her has renounced the precepts, died, joined another sect, or encountered any one of the eight difficulties (eight conditions that hinder spiritual practice), there is no offense. (The sixth precept concerning one of the four situations is concluded.)
The Buddha was in Śrāvastī (an ancient Indian kingdom). At that time, there was a bhikkhuni named Thullanandā (name of a bhikkhuni), who was very knowledgeable and liked to go in and out of various households. This bhikkhuni would get up early, put on her robes, and go in and out of houses, leaving one house and entering another. In the evening, she would return extremely tired, lie down in the monastic dwelling, and say to herself, 'My feet hurt, my shins hurt, my sides hurt, my back hurts.' She said to the other bhikkhunis, 'Massage me.' The other bhikkhunis asked, 'Good woman! Where have you been?' She replied, 'I went in and out of such and such houses, leaving one house and entering another.' They asked, 'Were you doing it for the sake of the Buddha's work or the Sangha's (monastic community) work?' She replied, 'Not for the sake of the Buddha's work or the Sangha's work!' The other bhikkhunis said, 'If you didn't go for the sake of the Buddha's work or the Sangha's work, why did you do such a thing that made you so tired?' Among them, there was a bhikkhuni who was content with little, practiced the dhūta (ascetic practices), and upon hearing this, she was displeased. She rebuked her with various reasons, saying, 'How can you, as a bhikkhuni, wander alone during the day?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders (bhikkhus and bhikkhunis), and knowingly asked Thullanandā bhikkhuni, 'Did you really do this?' She replied, 'I did, Venerable One!' The Buddha rebuked her with various reasons, saying, 'How can you, as a bhikkhuni, go alone to the homes of laypeople (white-clothed ones) during the day?' After rebuking her with various reasons, he told the bhikkhus, 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni, whether during the day or night, goes alone to the home of a layperson, this is an initial offense of sanghādisesa, which can be confessed.'
Daytime refers to the period from dawn until sunset.
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是中犯者，若比丘尼一身獨行，地了時去、至日沒時來，犯僧伽婆尸沙。日出時、日出已，中前日、中日昳，晡時、日沒時去、日沒已來還，皆僧伽婆尸沙。
若共行比丘尼，若反戒、若死、若入外道、若八難中隨有一一難起，不犯。(二事竟)
佛在舍衛國。偷蘭難陀比丘尼，喜見男子故，晨朝至城門下立，看男子出入誰好、誰丑。見一男子出，端正生著心，問言：「汝欲何去？」答言：「詣某聚落。」偷蘭難陀言：「我共汝去。」居士言：「隨意。」是比丘尼于道中，共居士戲笑語言大喚。居士有因緣故入聚落，是比丘尼無事，于聚落外立待居士。居士又入第二聚落，比丘尼亦覆在外立待。居士又入第三聚落，是比丘尼晡時來還僧房中臥，語諸比丘尼言：「我大疲極，腳痛、𨄔痛、膝痛、脅痛、背痛，與我按摩。」諸比丘尼言：「汝從何來？」答言：「我從聚落至一聚落來。」問：「汝為佛事僧事耶？」答言：「不為！」諸比丘尼言：「若不為佛事僧事去者，何故為作是行得大疲極？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，獨一身至余聚落？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言
【現代漢語翻譯】 現代漢語譯本： 如果犯了這條戒律，比丘尼（bhikkhuni，女性出家人）獨自一人行走，天亮時離開，到日落時才回來，犯僧伽婆尸沙（sanghavasesa，一種僅次於波羅夷的重罪）。日出時、日出之後，上午、中午、午後，傍晚、日落時離開，日落之後才回來，都犯僧伽婆尸沙。 如果與比丘尼一同行走，或者對方已經舍戒、死亡、加入外道、或者身處八難（astavaksana，沒有機會修行佛法的八種處境）中的任何一種，則不犯。（兩種情況結束） 佛陀（Buddha）在舍衛國（Sravasti）。偷蘭難陀（Thullananda）比丘尼，因為喜歡見到男子，所以早晨到城門下站立，觀看男子出入，看誰好看、誰醜陋。她看見一個男子出來，相貌端正，心中生起愛慕，問道：『你想要去哪裡？』男子回答說：『去某某村落。』偷蘭難陀說：『我和你一起去。』居士（upasaka，在家男信徒）說：『隨你便。』這位比丘尼在路上，與居士嬉笑打鬧，大聲喧譁。居士因為有事進入村落，這位比丘尼沒事，就在村落外站立等待居士。居士又進入第二個村落，比丘尼也同樣在外面站立等待。居士又進入第三個村落，這位比丘尼傍晚才回到僧房中躺下，對其他比丘尼說：『我非常疲憊，腳痛、脛骨痛、膝蓋痛、肋骨痛、背痛，請你們幫我按摩。』比丘尼們問：『你從哪裡來？』她回答說：『我從一個村落到另一個村落而來。』比丘尼們問：『你是爲了佛事（Buddha-kicca）或者僧事（Sangha-kicca）去的嗎？』她回答說：『不是！』比丘尼們說：『如果不是爲了佛事或者僧事而去，為什麼要做這樣的行為，搞得如此疲憊？』這些比丘尼中，有少欲知足、奉行頭陀行（dhutanga，苦行）的比丘尼，聽到這件事心中不悅，用各種理由呵斥她說：『怎麼能稱為比丘尼，獨自一人去其他村落？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾（比丘和比丘尼），明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說
【English Translation】 English version: If someone violates this, if a bhikkhuni (female monastic) travels alone, leaving when it is light and returning when the sun sets, it is an offense of sanghavasesa (a formal meeting of the Sangha is required). Leaving at sunrise, after sunrise, before noon, at noon, after noon, at sunset, or returning after sunset, all are sanghavasesa. If walking with another bhikkhuni, or if the other has renounced the precepts, died, joined another sect, or is experiencing one of the eight difficulties (conditions where one cannot practice the Dharma), there is no offense. (End of two cases) The Buddha (Buddha) was in Sravasti (Savatthi). The bhikkhuni Thullananda (Thullananda), because she liked to see men, would stand at the city gate in the morning, watching men go in and out, seeing who was handsome and who was ugly. She saw a man coming out, with a handsome appearance, and affection arose in her heart. She asked, 'Where do you want to go?' He replied, 'To such-and-such village.' Thullananda said, 'I will go with you.' The layman (upasaka) said, 'As you wish.' On the road, this bhikkhuni joked and laughed with the layman, making loud noises. The layman entered the village because he had business, but the bhikkhuni had nothing to do, so she stood outside the village waiting for the layman. The layman then entered a second village, and the bhikkhuni also stood outside waiting. The layman then entered a third village, and the bhikkhuni returned to the monastery in the evening and lay down, saying to the other bhikkhunis, 'I am very tired, my feet hurt, my shins hurt, my knees hurt, my ribs hurt, my back hurts, please massage me.' The bhikkhunis asked, 'Where have you come from?' She replied, 'I have come from one village to another.' The bhikkhunis asked, 'Did you go for Buddha-kicca (Buddha's affairs) or Sangha-kicca (Sangha's affairs)?' She replied, 'No!' The bhikkhunis said, 'If you did not go for Buddha's affairs or Sangha's affairs, why did you do such a thing and become so tired?' Among these bhikkhunis, there were those who were content with little, practicing the dhutanga (ascetic practices), and hearing this, they were displeased. They scolded her with various reasons, saying, 'How can you be called a bhikkhuni, going alone to other villages?' After scolding her with various reasons, they reported it to the Buddha in detail. Because of this matter, the Buddha gathered the two assemblies (bhikkhus and bhikkhunis), and knowing the truth, asked Thullananda bhikkhuni, 'Did you really do this?' She replied
：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，獨一身往余聚落？」種種因緣呵責已語諸比丘：「從今是戒應如是說：若比丘尼，若夜、若晝，一身獨行往余聚落，初犯僧伽婆尸沙可悔過。」
行者，有二種：水道行、陸道行。
是中犯者，若比丘尼，陸道一人獨行往余聚落，僧伽婆尸沙。中道還，偷蘭遮。若無聚落空地，乃至一拘盧舍，僧伽婆尸沙。中道還，偷蘭遮。水道亦如是。
若共行比丘尼，若反戒、若死、若入外道、若八難中隨有一一難起，不犯。(第五事竟)
佛在舍衛國。爾時諸比丘尼遊行憍薩羅國，向舍衛國，道中至河岸上住言：「誰能先入水看深淺？」是中有比丘尼，名修目佉，剿健多力，出婆羅門家，作是言：「我能先入。」即便入水渡到彼岸，水尋瀑漲不能得還。獨彼岸宿，夜有賊來剝衣裸形。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，獨彼岸宿？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問修目佉比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，獨彼岸宿？」種種因緣呵已，語諸比丘：「從今是戒應如是說：若比丘尼，若夜、若晝，若異聚落、若異界，
【現代漢語翻譯】 現代漢語譯本：『確實做了，世尊！』佛陀用各種因緣呵斥說：『怎麼能叫比丘尼，獨自一人前往其他村落？』用各種因緣呵斥后，告訴眾比丘：『從今以後，這條戒律應當這樣說：如果比丘尼，無論是夜晚還是白天，獨自一人前往其他村落，初犯僧伽婆尸沙（僧殘罪，一種重罪，需要僧團懺悔），可以悔過。』
行走，有兩種：水路行走、陸路行走。
其中犯戒的情況是：如果比丘尼，在陸路上獨自一人前往其他村落，犯僧伽婆尸沙。中途返回，犯偷蘭遮（一種中等罪）。如果沒有村落，是空地，乃至一拘盧舍（一種長度單位），犯僧伽婆尸沙。中途返回，犯偷蘭遮。水路也是一樣。
如果與比丘尼一同行走，如果同行者犯了戒、死亡、加入外道、或者八難（指沒有機會修行佛法的八種障礙）中任何一種情況發生，不犯戒。（第五件事完）
佛陀在舍衛國（Śrāvastī）(印度古國都城) 。當時，一些比丘尼從憍薩羅國（Kosala）(古印度十六雄國之一)前往舍衛國，在途中到達河岸邊，停下來說道：『誰能先下水看看水深？』其中有一位比丘尼，名叫修目佉（Śubhamukhī），身手矯健，力氣很大，出身于婆羅門（Brahmin）(印度教中的祭司階層)家庭，她說：『我能先下水。』於是就下水渡河到達對岸，水流隨即暴漲，無法返回。她獨自在對岸過夜，夜裡有盜賊來剝光了她的衣服。一些少欲知足、奉行頭陀行（dhūta）(苦行)的比丘尼聽到這件事後，心中不悅，用各種因緣呵斥說：『怎麼能叫比丘尼，獨自在對岸過夜？』用各種因緣呵斥后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問修目佉比丘尼：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵斥說：『怎麼能叫比丘尼，獨自在對岸過夜？』用各種因緣呵斥后，告訴眾比丘：『從今以後，這條戒律應當這樣說：如果比丘尼，無論是夜晚還是白天，無論是不同的村落還是不同的區域，
【English Translation】 English version: 『Indeed, I did it, Lord!』 The Buddha rebuked her with various reasons, saying: 『How can one be called a bhikkhunī (female monastic), going alone to another village?』 After rebuking her with various reasons, he said to the bhikkhus (male monastics): 『From now on, this precept should be stated as follows: If a bhikkhunī, whether by night or by day, goes alone to another village, the first offense is a saṃghāvaśeṣa (a serious offense requiring a meeting of the monastic community for expiation), and is expiable.』
There are two kinds of travel: water travel and land travel.
Among these, the offense is: if a bhikkhunī, on land, goes alone to another village, it is a saṃghāvaśeṣa. If she turns back midway, it is a sthūlātyaya (a medium offense). If there is no village, but only empty land, even up to one krośa (an ancient Indian unit of distance), it is a saṃghāvaśeṣa. If she turns back midway, it is a sthūlātyaya. The same applies to water travel.
If she is traveling with another bhikkhunī, and that bhikkhunī breaks a precept, dies, joins another religion, or encounters any one of the eight difficulties (aṣṭāpada) (eight conditions that make it difficult to practice the Dharma), there is no offense. (End of the fifth matter)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, some bhikkhunīs from Kosala (an ancient Indian kingdom) were going to Śrāvastī. On the way, they arrived at a riverbank and stopped, saying: 『Who can first enter the water to see how deep it is?』 Among them was a bhikkhunī named Śubhamukhī, who was agile and strong, and came from a Brahmin (the priestly caste in Hinduism) family. She said: 『I can go in first.』 So she entered the water and crossed to the other shore. The water then suddenly rose, and she could not return. She stayed alone on the other shore overnight. At night, thieves came and stripped her naked. Some bhikkhunīs who were content with little, practiced dhūta (ascetic practices), and were displeased upon hearing this, rebuking her with various reasons, saying: 『How can one be called a bhikkhunī, staying alone on the other shore overnight?』 After rebuking her with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Saṃgha (monastic community) of both bhikkhus and bhikkhunīs, and knowingly asked the bhikkhunī Śubhamukhī: 『Did you really do this?』 She replied: 『Indeed, I did it, Lord!』 The Buddha rebuked her with various reasons, saying: 『How can one be called a bhikkhunī, staying alone on the other shore overnight?』 After rebuking her with various reasons, he said to the bhikkhus: 『From now on, this precept should be stated as follows: If a bhikkhunī, whether by night or by day, whether in a different village or a different territory,
若渡河彼岸一身獨宿，是法初犯僧伽婆尸沙可悔過。」
河者。有二種：一者脫衣得渡，二者不脫衣得渡。有兩岸中有水來去處隨岸中流，是名為河。
是中犯者，若比丘尼，獨一身脫衣渡河，僧伽婆尸沙；中道還，偷蘭遮。若二比丘尼共渡河，一渡一還，渡者僧伽婆尸沙，還者偷蘭遮。若比丘尼脫衣渡池水，渡者偷蘭遮，中道還者突吉羅。若二比丘尼共渡池水，一渡一還，渡者偷蘭遮，還者突吉羅。若比丘尼褰衣渡河，渡者偷蘭遮，中道還者突吉羅。若二比丘尼褰衣渡河，一渡一還，渡者偷蘭遮，還者突吉羅。若比丘尼褰衣獨渡池水，渡者突吉羅，中道還者亦突吉羅。若二比丘尼褰衣渡池水，一渡一還，渡者突吉羅，還者亦突吉羅。
若從橋樑船渡，不犯。若共渡比丘尼，若反戒、若死、若入外道、若八難中隨有一一難起，不犯。(第六事竟)
佛在舍衛國。爾時諸比丘，近婆祇多城起僧坊，是中漸漸多。有居士家圍繞，有象鳴、馬鳴、大小男女音聲故，妨諸比丘讀經、坐禪、行道。是中有居士，名安阇那，有威德多饒財寶、人民田宅、𤥭𤦲馬瑙，種種富貴相貌成就。諸比丘教令余處起僧坊，居士即于安阇那林中起僧坊，諸比丘舍近城僧坊，入安阇那林僧坊中住。諸比丘尼遊行憍薩羅國向
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）獨自一人在需要渡河才能到達彼岸的地方住宿，這就犯了僧伽婆尸沙（Sanghavasesa，僧團殘罪），可以懺悔。
這裡所說的『河』，有兩種：一種是需要脫衣服才能渡過的，另一種是不需要脫衣服就能渡過的。有兩岸，中間有水流來回，水流在兩岸之間流動的地方，就叫做河。
關於這裡的犯戒情況：如果比丘尼獨自一人脫衣服渡河，就犯僧伽婆尸沙；如果渡到一半返回，就犯偷蘭遮（Thullanacca，粗罪）。如果有兩位比丘尼一起渡河，一位渡過去，一位返回，渡過去的犯僧伽婆尸沙，返回的犯偷蘭遮。如果比丘尼脫衣服渡池水，渡過去的犯偷蘭遮，中途返回的犯突吉羅（Dukkata，惡作罪）。如果有兩位比丘尼一起渡池水，一位渡過去，一位返回，渡過去的犯偷蘭遮，返回的犯突吉羅。如果比丘尼撩起衣服渡河，渡過去的犯偷蘭遮，中途返回的犯突吉羅。如果有兩位比丘尼撩起衣服渡河，一位渡過去，一位返回，渡過去的犯偷蘭遮，返回的犯突吉羅。如果比丘尼撩起衣服獨自渡池水，渡過去的犯突吉羅，中途返回的也犯突吉羅。如果有兩位比丘尼撩起衣服渡池水，一位渡過去，一位返回，渡過去的犯突吉羅，返回的也犯突吉羅。
如果從橋樑或船上渡河，不犯戒。如果與比丘尼一起渡河，或者對方已經舍戒、死亡、加入外道、或者處於八難（Asta-ksana，沒有機會修行佛法的八種障礙）中的任何一種情況，不犯戒。（第六事完）
佛陀在舍衛國（Sravasti）。當時，一些比丘在靠近婆祇多城（Bhagita）的地方建造僧坊（Samgharamas，僧院），那裡逐漸變得繁榮。周圍有許多居士的住所，有大象的鳴叫、馬的嘶鳴、以及男女老少的喧鬧聲，妨礙了比丘們讀經、坐禪、行道。其中有一位名叫安阇那（Anjana）的居士，他有權勢、富有，擁有大量的財寶、人民、田地、金銀瑪瑙，各種富貴相貌都具備。比丘們勸他到別處建造僧坊，居士就在安阇那林中建造了僧坊，比丘們捨棄了靠近城市的僧坊，進入安阇那林中的僧坊居住。比丘尼們從憍薩羅國（Kosala）前往。
【English Translation】 English version: If (a Bhikkhuni) dwells alone on the far side of a river that requires crossing, it constitutes an initial offense of Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha is required), which is expiable.
Here, 'river' refers to two types: one that requires undressing to cross, and another that does not require undressing to cross. A place with two banks and water flowing back and forth between them is called a river.
Regarding offenses in this context: If a Bhikkhuni crosses a river alone after undressing, it is an offense of Sanghavasesa; if she turns back midway, it is an offense of Thullanacca (Thullanacca, a grave offense). If two Bhikkhunis cross a river together, one crossing over and the other returning, the one who crosses over commits Sanghavasesa, and the one who returns commits Thullanacca. If a Bhikkhuni crosses a pond after undressing, the one who crosses over commits Thullanacca, and the one who turns back midway commits Dukkata (Dukkata, an offense of wrong-doing). If two Bhikkhunis cross a pond together, one crossing over and the other returning, the one who crosses over commits Thullanacca, and the one who returns commits Dukkata. If a Bhikkhuni lifts her robe and crosses a river, the one who crosses over commits Thullanacca, and the one who turns back midway commits Dukkata. If two Bhikkhunis lift their robes and cross a river, one crossing over and the other returning, the one who crosses over commits Thullanacca, and the one who returns commits Dukkata. If a Bhikkhuni lifts her robe and crosses a pond alone, the one who crosses over commits Dukkata, and the one who turns back midway also commits Dukkata. If two Bhikkhunis lift their robes and cross a pond, one crossing over and the other returning, the one who crosses over commits Dukkata, and the one who returns also commits Dukkata.
If crossing via a bridge or boat, there is no offense. If crossing with a Bhikkhuni who has renounced the precepts, died, joined another sect, or is in any of the eight unfavorable conditions (Asta-ksana, eight states where one cannot practice the Dharma), there is no offense. (End of the Sixth Matter)
The Buddha was in Sravasti (Sravasti). At that time, some Bhikkhus were building monasteries (Samgharamas, monasteries) near the city of Bhagita (Bhagita), and it gradually became prosperous. There were many laypeople's residences nearby, and the sounds of elephants trumpeting, horses neighing, and the noise of men, women, and children disturbed the Bhikkhus' reading of scriptures, meditation, and practice. Among them was a layperson named Anjana (Anjana), who was powerful, wealthy, and possessed great treasures, people, fields, gold, silver, agate, and all kinds of wealth and fine qualities. The Bhikkhus advised him to build monasteries elsewhere, so the layperson built monasteries in the Anjana Grove, and the Bhikkhus abandoned the monasteries near the city and resided in the monasteries in the Anjana Grove. The Bhikkhunis were traveling from Kosala (Kosala).
舍衛國，次到婆祇陀城，故僧坊中宿。見其中床榻、臥具、盆器、釜鑊種種備具清凈可住，諸比丘尼往語比丘言：「諸大德已舍此僧坊者，我等當於中住。」諸比丘言：「隨意。」是僧坊主死，后諸兒分財物，是僧坊亦在分中。一兒得此僧坊者，往語比丘尼言：「汝等出去。」諸比丘尼言：「何故使我等出耶？」答言：「我分得此僧坊。」比丘尼言：「我不從汝得，我從諸比丘得。若諸比丘使我出者，我當出，不隨汝語。」是中有比丘尼，名修目佉，是婆羅門種中出家，剿健多力，作強語共諍。居士兒不忍瞋故，便打比丘尼，是比丘尼即詣眾官言：「某甲兒打我。」眾官問言：「何故打汝？」比丘尼即廣說上事。眾官言：「諸沙門釋子不應失是僧坊。何以故？公與兒奪，兒與公奪，事不得爾。」眾官遣人召是兒來，問言：「汝打比丘尼不？」答言：「實打。」眾官按法律撿校：「打出家人應得何罪？」律言：「隨所用身份即應截之。」眾官問言：「汝以何物打？」答言：「手打。」又問：「何手？」答言：「右手。」即截右手。爾時惡名流佈：「諸沙門釋女言人截他手。」一人語二人，二人語三人，如是展轉滿婆祇多城。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，言人令截他手
【現代漢語翻譯】 現代漢語譯本：在舍衛國之後，他們來到了婆祇陀城，並在一個舊僧院中過夜。他們看到那裡床榻、臥具、盆器、釜鑊等各種用具都已備好，而且乾淨整潔，適合居住。一些比丘尼就去對比丘們說：『諸位大德已經捨棄了這個僧院，我們可以在這裡居住嗎？』比丘們回答說：『隨意。』後來，這個僧院的主人去世了，他的兒子們分割財產，這個僧院也在分割之列。其中一個兒子分到了這個僧院，就去對比丘尼們說：『你們都出去。』比丘尼們說：『為什麼要讓我們出去呢？』他回答說：『我分到了這個僧院。』比丘尼們說：『我們不是從你那裡得到的，我們是從諸位比丘那裡得到的。如果諸位比丘讓我們出去，我們就出去，不會聽你的。』其中有一位比丘尼，名叫修目佉（Śukhamukhī），是婆羅門種姓出身，她很強健有力，說話也很強硬，就和那個居士的兒子爭吵起來。居士的兒子忍受不了，就打了這位比丘尼。這位比丘尼就去向官府告狀說：『某甲的兒子打我。』官府問她說：『你為什麼打她？』比丘尼就把上面的事情詳細地說了出來。官府說：『這些沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的出家弟子）不應該失去這個僧院。為什麼呢？因為公家和兒子爭奪，兒子和公家爭奪，事情不應該是這樣的。』官府派人把那個兒子叫來，問他說：『你打了比丘尼嗎？』他回答說：『確實打了。』官府按照法律檢查：『打出家人應該得到什麼罪？』法律說：『應該截斷他所使用的身體部位。』官府問他說：『你用什麼打的？』他回答說：『用手打的。』又問：『哪隻手？』他回答說：『右手。』於是就截斷了他的右手。當時，惡名傳播開來：『這些沙門釋女（Śrāmaṇerī Śākyaputrī，釋迦牟尼的出家女弟子）讓人截斷了他的手。』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，傳遍了整個婆祇陀城。其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後，心裡很不高興，用各種理由呵責：『怎麼能叫做比丘尼，竟然讓人截斷他的手呢？』 English version: After Śrāvastī (Śrāvastī, a major city in ancient India), they arrived at Bhadravati (Bhadravati, another ancient city) and stayed overnight in an old monastery. They saw that the beds, bedding, basins, pots, and cauldrons were all prepared, clean, and suitable for living. Some Bhikṣuṇīs (Bhikṣuṇī, a female monastic) went to the Bhikṣus (Bhikṣu, a male monastic) and said, 'Venerable ones have abandoned this monastery; may we live here?' The Bhikṣus replied, 'As you wish.' Later, the owner of this monastery died, and his sons divided the property, including the monastery. One son, who received the monastery in the division, went to the Bhikṣuṇīs and said, 'You must leave.' The Bhikṣuṇīs said, 'Why should we leave?' He replied, 'I received this monastery in the division.' The Bhikṣuṇīs said, 'We did not receive it from you; we received it from the Bhikṣus. If the Bhikṣus tell us to leave, we will leave, but we will not listen to you.' Among them was a Bhikṣuṇī named Śukhamukhī (Śukhamukhī, literally 'happy face'), who came from a Brahmin (Brahmin, the highest caste in Hinduism) family. She was strong and spoke forcefully, arguing with the layman's son. The layman's son, unable to bear it, became angry and struck the Bhikṣuṇī. The Bhikṣuṇī went to the officials and said, 'So-and-so's son struck me.' The officials asked, 'Why did you strike her?' The Bhikṣuṇī explained the matter in detail. The officials said, 'These Śrāmaṇa Śākyaputras (Śrāmaṇa Śākyaputra, a renunciate, disciple of Śākyamuni) should not lose this monastery. Why? Because the government and the son are fighting, and the son and the government are fighting; it should not be like this.' The officials sent for the son and asked, 'Did you strike the Bhikṣuṇī?' He replied, 'I did strike her.' The officials examined the law: 'What is the punishment for striking a renunciate?' The law said, 'The body part used should be cut off.' The officials asked, 'What did you use to strike her?' He replied, 'I used my hand.' They asked, 'Which hand?' He replied, 'My right hand.' So they cut off his right hand. At that time, a bad reputation spread: 'These Śrāmaṇerī Śākyaputrī (Śrāmaṇerī Śākyaputrī, a female novice, disciple of Śākyamuni) caused someone's hand to be cut off.' One person told two, two told three, and so on, spreading throughout Bhadravati. Among them was a Bhikṣuṇī who was content with little, practiced dhūta (dhūta, ascetic practices), and upon hearing this, was displeased and criticized with various reasons: 'How can one be called a Bhikṣuṇī and cause someone's hand to be cut off?'
【English Translation】 English version: After Śrāvastī (Śrāvastī, a major city in ancient India), they arrived at Bhadravati (Bhadravati, another ancient city) and stayed overnight in an old monastery. They saw that the beds, bedding, basins, pots, and cauldrons were all prepared, clean, and suitable for living. Some Bhikṣuṇīs (Bhikṣuṇī, a female monastic) went to the Bhikṣus (Bhikṣu, a male monastic) and said, 'Venerable ones have abandoned this monastery; may we live here?' The Bhikṣus replied, 'As you wish.' Later, the owner of this monastery died, and his sons divided the property, including the monastery. One son, who received the monastery in the division, went to the Bhikṣuṇīs and said, 'You must leave.' The Bhikṣuṇīs said, 'Why should we leave?' He replied, 'I received this monastery in the division.' The Bhikṣuṇīs said, 'We did not receive it from you; we received it from the Bhikṣus. If the Bhikṣus tell us to leave, we will leave, but we will not listen to you.' Among them was a Bhikṣuṇī named Śukhamukhī (Śukhamukhī, literally 'happy face'), who came from a Brahmin (Brahmin, the highest caste in Hinduism) family. She was strong and spoke forcefully, arguing with the layman's son. The layman's son, unable to bear it, became angry and struck the Bhikṣuṇī. The Bhikṣuṇī went to the officials and said, 'So-and-so's son struck me.' The officials asked, 'Why did you strike her?' The Bhikṣuṇī explained the matter in detail. The officials said, 'These Śrāmaṇa Śākyaputras (Śrāmaṇa Śākyaputra, a renunciate, disciple of Śākyamuni) should not lose this monastery. Why? Because the government and the son are fighting, and the son and the government are fighting; it should not be like this.' The officials sent for the son and asked, 'Did you strike the Bhikṣuṇī?' He replied, 'I did strike her.' The officials examined the law: 'What is the punishment for striking a renunciate?' The law said, 'The body part used should be cut off.' The officials asked, 'What did you use to strike her?' He replied, 'I used my hand.' They asked, 'Which hand?' He replied, 'My right hand.' So they cut off his right hand. At that time, a bad reputation spread: 'These Śrāmaṇerī Śākyaputrī (Śrāmaṇerī Śākyaputrī, a female novice, disciple of Śākyamuni) caused someone's hand to be cut off.' One person told two, two told three, and so on, spreading throughout Bhadravati. Among them was a Bhikṣuṇī who was content with little, practiced dhūta (dhūta, ascetic practices), and upon hearing this, was displeased and criticized with various reasons: 'How can one be called a Bhikṣuṇī and cause someone's hand to be cut off?'
？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問修目佉比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，言人令截他手？」種種因緣呵已，語諸比丘：「以十利故與諸比丘尼結戒。從今是戒應如是說：若比丘尼，詣王、若官人、若婆羅門、若居士所，恃勢言人者，是法初犯僧伽娑尸沙可悔過。」
王者，剎利種受王位水澆頂，是名為王剎利水澆頂。若婆羅門、若居士、若女人受王職，亦名為王水澆頂。
官人者，食官廩田宅。
婆羅門者，婆羅門種中生。
居士者，除王、除官人、除婆羅門，余不出家人，名為居士。
恃勢言人者，依他勢力喜斗諍相言。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼，詣王、若眾官、婆羅門、居士，恃勢力言人者，僧伽婆尸沙。若斷事時，在斷事人前瞋恨呵罵本所打人者，僧伽婆尸沙。若向餘人，呵罵本所打人者，偷蘭遮。
若屏處瞋罵，不言者，不犯。(第七戒竟)◎
十誦律卷第四十二 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十三(第七誦之二)
後秦北印度三藏弗
【現代漢語翻譯】 現代漢語譯本： （修目佉比丘尼的事情發生后，）佛陀呵責了種種因緣，然後向佛陀詳細地說明了情況。佛陀因為這件事召集了比丘和比丘尼兩部的僧眾，明知此事卻故意問修目佉比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能稱為比丘尼，卻教唆別人砍斷別人的手？』用種種因緣呵責之後，告訴各位比丘：『因為有十種利益的緣故，為各位比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，去到國王、或者官人、或者婆羅門、或者居士那裡，仗恃權勢來說別人的壞話，這是初犯，犯了僧伽婆尸沙罪，可以悔過。』
國王，是指剎帝利種姓接受王位，經過水澆頂儀式的，這被稱為剎帝利水澆頂的國王。如果是婆羅門、或者居士、或者女人接受王職，也稱為水澆頂的國王。
官人，是指食用官府的俸祿和田宅的人。
婆羅門，是指婆羅門種姓中出生的人。
居士，是指除了國王、官人、婆羅門之外，其餘的在家修行人，稱為居士。
仗勢言人，是指依靠他人的勢力，喜歡爭鬥吵鬧，互相爭吵。
僧伽婆尸沙，是指這個罪屬於僧團，僧團中還有殘餘的罪過，需要在僧團面前悔過才能消除，這叫做僧伽婆尸沙。
在這條戒律中，如果比丘尼，去到國王、或者眾官、婆羅門、居士那裡，仗恃勢力來說別人的壞話，就犯了僧伽婆尸沙罪。如果在判決事情的時候，在判決人面前，嗔恨呵罵原本被打的人，就犯了僧伽婆尸沙罪。如果向其他人，呵罵原本被打的人，就犯了偷蘭遮罪。
如果在隱蔽的地方嗔罵，沒有說出來，就不算犯戒。（第七戒完）
《十誦律》卷第四十二 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第四十三（第七誦之二）
後秦北印度三藏弗若多羅譯
【English Translation】 English version: After scolding for various reasons (regarding the matter of Bhikkhuni (female monastic) Sthūlamatyā), he explained the situation to the Buddha in detail. Because of this matter, the Buddha gathered the Sangha (monastic community) of both Bhikkhus (male monastic) and Bhikkhunis, knowingly asked Bhikkhuni Sthūlamatyā: 'Did you really do this?' She replied: 'I did, World Honored One!' The Buddha scolded her for various reasons, saying: 'How can you be called a Bhikkhuni and yet tell people to cut off other people's hands?' After scolding for various reasons, he told the Bhikkhus: 'Because of ten benefits, I am establishing a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni goes to a king (Kṣatriya who has been inaugurated with water), or an official (one who eats from the government granary), or a Brahmin (one born into the Brahmin caste), or a householder (a layperson), and relies on power to speak ill of others, this is the first offense, a Saṃghāvaśeṣa (a class of serious offenses requiring formal meeting of the Sangha for expiation) offense, which can be expiated through repentance.'
A king (Rājā), refers to a Kṣatriya (warrior caste) who has received the kingship and has been sprinkled with water in the coronation ceremony; this is called a Kṣatriya king inaugurated with water. If a Brahmin, or a householder, or a woman receives the royal office, they are also called a king inaugurated with water.
An official (Adhikārin), refers to one who eats from the government's granary and resides in official residences.
A Brahmin (Brāhmaṇa), refers to one born into the Brahmin caste.
A householder (Gṛhapati), refers to laypersons who are not kings, officials, or Brahmins; they are called householders.
Relying on power to speak ill of others, refers to relying on the power of others, liking to quarrel and argue, and arguing with each other.
Saṃghāvaśeṣa, refers to a sin that belongs to the Sangha; there is a remainder of sin within the Sangha, which must be expiated through repentance before the Sangha; this is called Saṃghāvaśeṣa.
In this precept, if a Bhikkhuni goes to a king, or officials, Brahmins, or householders, and relies on power to speak ill of others, she commits a Saṃghāvaśeṣa offense. If, when judging a matter, she angrily scolds and curses the person who was originally beaten in front of the judge, she commits a Saṃghāvaśeṣa offense. If she scolds and curses the person who was originally beaten to others, she commits a Thūlātyaya (a serious offense) offense.
If she scolds in a hidden place without speaking out, she does not commit an offense. (End of the Seventh Precept)
Vinaya in Ten Recitations, Volume 42 Taishō Tripiṭaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 43 (Second of the Seventh Recitation)
Translated by Tripiṭaka Dharmagupta from Northern India during the Later Qin Dynasty
若多羅共羅什譯尼律第二(十七僧殘中不共戒有十之餘)
◎佛在舍衛國。爾時波斯匿王有千斗將，半剎利種、半婆羅門種，一部名伊舍羅、一部名達多摩那。波斯匿王有小國反叛，約敕千斗將令往伐之。即往伐，破還，白王言：「我等得勝，愿王常勝。」王聞心歡喜悅：「汝欲何愿？我當與汝。」鬥將白言：「我婦有罪，不隨我意，聽六日與死飲，至七日以牛舌刀破裂其身。」王言：「與汝此愿。」爾時一剎利將婦不隨夫意，欲六日與死飲，至七日以牛舌刀裂破其身。是婦多有親里力勢來遮，不聽與死飲。諸鬥將法，一人有事餘者盡助，剎利眾集已，強與死飲。待至七日以牛舌刀，裂破其身作兩分。時有比丘尼名斯那，是摩那居士女，常是家出入。早起著衣入是家，見諸剎利婦澡浴莊嚴、身著好衣服瓔珞，是剎利婦獨著垢衣、不莊嚴身、愁憂而坐。比丘尼問言：「余婦皆著莊嚴好衣，汝何故獨著垢衣，又不莊嚴愁憂而坐？」答言：「汝不聞邪？」問言：「何等？」答言：「我不隨夫意，今受六日死飲，至七日當以牛舌刀裂破我身作兩分。汝能將我去不？我去誰當覺者？」答言：「能。」比丘尼即袈裟覆此婦，將走詣尼僧坊中與出家。後日諸剎利眾集，以牛舌刀欲殺，眾人言：「喚此婦來！」即入舍覓不見，求
【現代漢語翻譯】 現代漢語譯本 若多羅和鳩摩羅什翻譯的《尼律》第二（十七僧殘中不共戒有十餘條）
◎佛陀在舍衛國。當時，波斯匿王有一千名鬥將，一半是剎帝利種姓，一半是婆羅門種姓，一部分名叫伊舍羅（Ishvara，自在），一部分名叫達多摩那（Datta-mana，賜予意念）。波斯匿王有一個小國反叛，於是命令這一千名鬥將前去征討。他們前去征討，將其攻破后返回，稟告國王說：『我們已經得勝，愿大王常勝。』國王聽後心中歡喜：『你們想要什麼願望？我當滿足你們。』鬥將稟告說：『我的妻子不順從我的意願，請允許我讓她喝六天的毒藥，到第七天用牛舌刀將她的身體撕裂。』國王說：『我滿足你們這個願望。』當時，一位剎帝利將領的妻子不順從丈夫的意願，將要喝六天的毒藥，到第七天用牛舌刀撕裂她的身體。這位婦人有很多親戚，他們有權有勢，前來阻止，不讓她喝毒藥。各位鬥將的規矩是，一人有事，其餘的人都來幫助，剎帝利眾人聚集后，強迫她喝下毒藥。等到第七天，要用牛舌刀撕裂她的身體，將她分成兩半。當時有一位比丘尼名叫斯那（Sena，軍隊），是摩那居士（Mana，意）的女兒，經常在這家出入。她早起穿好衣服來到這家，看見各位剎帝利婦人沐浴打扮，身上穿著華麗的衣服和瓔珞，唯獨這位剎帝利婦人穿著臟衣服，沒有打扮，愁眉苦臉地坐著。比丘尼問道：『其餘的婦人都穿著華麗的衣服，你為什麼獨自穿著臟衣服，又不打扮，愁眉苦臉地坐著？』她回答說：『你沒聽說嗎？』比丘尼問：『什麼事？』她回答說：『我不順從丈夫的意願，現在要喝六天的毒藥，到第七天就要用牛舌刀將我的身體撕裂成兩半。你能帶我走嗎？我走了誰會知道呢？』比丘尼回答說：『能。』比丘尼立即用袈裟蓋住這位婦人，帶她逃到比丘尼僧團中出了家。後日，各位剎帝利眾人聚集，拿著牛舌刀想要殺她，眾人說：『把這個婦人叫來！』立即進入房舍尋找，卻不見她，尋找
【English Translation】 English version Second Volume of the Nikaya Translated by Dharmakshema and Kumarajiva (Among the Seventeen Sanghavaseshas, there are more than ten non-common precepts)
◎The Buddha was in Shravasti. At that time, King Prasenajit had a thousand generals, half Kshatriya and half Brahmin, one group named Ishvara (自在, The Lord), and the other named Datta-mana (賜予意念, Given Mind). King Prasenajit had a small kingdom rebel, so he ordered these thousand generals to go and conquer it. They went and conquered it, and upon returning, reported to the king: 'We have been victorious, may Your Majesty always be victorious.' The king was delighted and said: 'What wish do you desire? I shall grant it to you.' The generals reported: 'My wife does not follow my will, please allow me to have her drink poison for six days, and on the seventh day, tear her body apart with a cow-tongue knife.' The king said: 'I grant you this wish.' At that time, the wife of a Kshatriya general did not follow her husband's will, and was to drink poison for six days, and on the seventh day, have her body torn apart with a cow-tongue knife. This woman had many relatives who were powerful and came to stop her, not allowing her to drink the poison. The rule of the generals was that if one person had a matter, the others would help, and the Kshatriya gathered and forced her to drink the poison. Waiting until the seventh day, they wanted to tear her body apart with a cow-tongue knife, dividing her into two halves. At that time, there was a Bhikkhuni named Sena (軍隊, Army), the daughter of the Upasaka Mana (意, Mind), who often went in and out of this house. She got up early, put on her robes, and entered the house, seeing the Kshatriya women bathing and dressing up, wearing beautiful clothes and necklaces, but this Kshatriya woman alone was wearing dirty clothes, not dressed up, and sitting with a worried look. The Bhikkhuni asked: 'The other women are all wearing beautiful clothes, why are you alone wearing dirty clothes, not dressed up, and sitting with a worried look?' She replied: 'Have you not heard?' The Bhikkhuni asked: 'What is it?' She replied: 'I do not follow my husband's will, and now I am to drink poison for six days, and on the seventh day, my body will be torn into two halves with a cow-tongue knife. Can you take me away? If I leave, who will know?' The Bhikkhuni replied: 'I can.' The Bhikkhuni immediately covered the woman with her kasaya and took her to the Bhikkhuni Sangha to ordain. The next day, the Kshatriya gathered, holding cow-tongue knives, wanting to kill her, and the people said: 'Call this woman here!' They immediately entered the house to search, but could not find her, searching
覓不得。剎利眾言：「誰常出入是家？」答言：「有斯那比丘尼，常出入我家，或能將去。」剎利眾即往圍繞王園比丘尼僧坊。剎利婦出家未久，諸比丘尼欲遮剎利眾。是眾中有年少剎利，不知罪福，作是言：「一切比丘尼，皆應以牛舌刀破裂作兩分。」中有長老剎利言：「比丘尼是王所守護，我等不宜橫作惡事，或能不可。汝等小待，我先白王，王有所敕當隨王教。」諸比丘尼即詣末利夫人廣說上事，夫人即向王說。王先知故於殿上坐，諸剎利往詣王所拜言：「大王常勝。」王言：「我先與汝愿，汝今當與我願。」剎利眾言：「隨大王所愿當與。」王言：「是剎利婦今已出家，便是更生，非剎利婦。」剎利眾言：「今隨王意，當放去。」王即遣使語比丘尼：「諸善女！是事不是，汝等知是賊女應死，知王不聽、剎利不聽，如是女人不應與出家，諸剎利若破汝等作兩分者，我當云何？佛聞是事必當與汝等結戒，若比丘尼知是賊女決斷墮死，眾人皆知，王及剎利不聽，不得度作弟子。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問斯那比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，知賊女決斷墮死，度作弟子？」種種因緣呵已，
【現代漢語翻譯】 現代漢語譯本 找不到（嬰兒）。剎帝利（Kshatriya，古印度社會四種姓之一，通常指武士和統治者）眾人說：『誰經常出入這家？』回答說：『有斯那比丘尼（Sthullananda，一位比丘尼的名字），經常出入我家，或許是她拿走了。』剎帝利眾人立即前往圍繞王園的比丘尼僧院。一位剎帝利婦女出家不久，眾比丘尼想要阻擋剎帝利眾人。這些眾人中有年輕的剎帝利，不懂得罪過和福報，這樣說：『所有比丘尼，都應該用牛舌刀破開，裂成兩半。』其中有年長的剎帝利說：『比丘尼是國王所守護的，我們不應該胡亂做惡事，或許會不可以。你們稍微等待，我先稟告國王，國王有什麼命令，我們應當遵從國王的教導。』眾比丘尼立即前往末利夫人（Mallika，拘薩羅國國王波斯匿王的王后）處，詳細說明了這件事，夫人立即向國王稟告。國王事先已經知道這件事，所以在殿上坐著，眾剎帝利前往國王處拜見說：『大王常勝。』國王說：『我先前答應給你們願望，你們現在應當答應給我願望。』剎帝利眾人說：『隨大王所愿，我們應當答應。』國王說：『這位剎帝利婦女現在已經出家，便是獲得了新生，不再是剎帝利婦女。』剎帝利眾人說：『現在隨從大王的意思，應當放她離去。』國王立即派遣使者告訴比丘尼：『各位善女！這件事是不對的，你們明知她是賊女，註定要被處死，明知國王不允許、剎帝利不允許，這樣的女人不應該讓她出家，如果剎帝利把你們破開成兩半，我該怎麼辦？佛陀聽到這件事必定會給你們制定戒律，如果比丘尼明知她是賊女，註定要被處死，眾人皆知，國王和剎帝利不允許，就不得度她作為弟子。』這些人中有一位比丘尼，少欲知足，奉行頭陀行（dhuta，佛教的苦行），聽到這件事心中不喜，向佛陀詳細說明。佛陀因為這件事召集二部僧眾，明知此事卻故意問斯那比丘尼：『你確實做了這件事嗎？』回答說：『確實做了。世尊！』佛陀用種種因緣呵責說：『怎麼能稱為比丘尼，明知是賊女，註定要被處死，卻度她作為弟子？』用種種因緣呵責之後，
【English Translation】 English version It could not be found. The Kshatriya (Kshatriya, one of the four castes in ancient Indian society, usually referring to warriors and rulers) people said, 'Who frequently enters and exits this house?' The answer was, 'There is the Bhikkhuni Sthullananda (Sthullananda, the name of a Bhikkhuni), who frequently enters and exits my house; perhaps she took it.' The Kshatriya people immediately went to surround the Bhikkhuni monastery in the King's Park. A Kshatriya woman had recently renounced the world, and the Bhikkhunis wanted to stop the Kshatriya people. Among these people were young Kshatriyas who did not understand sin and merit, and they said, 'All the Bhikkhunis should be cut in half with a cow-tongue knife.' Among them was an elder Kshatriya who said, 'The Bhikkhunis are protected by the king; we should not recklessly do evil deeds, or it may not be allowed. Wait a little while; I will first inform the king, and we should follow the king's instructions.' The Bhikkhunis immediately went to Queen Mallika (Mallika, the queen of King Pasenadi of Kosala) and explained the matter in detail. The queen immediately reported it to the king. The king already knew about this matter, so he was sitting on the throne. The Kshatriyas went to the king and bowed, saying, 'May the Great King always be victorious.' The king said, 'I previously granted you a wish; now you should grant me a wish.' The Kshatriya people said, 'We should grant whatever the Great King wishes.' The king said, 'This Kshatriya woman has now renounced the world, which means she has been reborn and is no longer a Kshatriya woman.' The Kshatriya people said, 'Now we will follow the king's will and let her go.' The king immediately sent a messenger to tell the Bhikkhunis, 'Good women! This matter is not right. You know that she is a thief woman, destined to be executed. You know that the king does not allow it, and the Kshatriyas do not allow it. Such a woman should not be allowed to renounce the world. If the Kshatriyas cut you in half, what should I do? When the Buddha hears about this matter, he will surely establish precepts for you. If a Bhikkhuni knows that she is a thief woman, destined to be executed, and everyone knows it, and the king and Kshatriyas do not allow it, she must not ordain her as a disciple.' Among these people was a Bhikkhuni who was content with little, practiced the dhuta (dhuta, ascetic practices in Buddhism), and was displeased when she heard about this matter. She explained it in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders, and knowing the matter, he deliberately asked the Bhikkhuni Sthullananda, 'Did you really do this?' She replied, 'I did. World Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni, knowing that she is a thief woman, destined to be executed, and yet ordain her as a disciple?' After rebuking her with various reasons,
語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼知賊女決斷墮死，眾人皆知，王及剎利眾不聽，度作弟子，是法初犯僧伽婆尸沙可悔過。」
知者，若自知、若從他聞、若賊女自說。
賊者，有二種：一者偷奪財物，二者偷身。
墮死者，作罪應死。
眾人知者，多人所知見聞。
不聽者，王不聽活。
剎利眾不聽者，二部不聽活。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若和上尼知、阿阇梨尼知、比丘尼僧知，和上尼犯僧伽婆尸沙；阿阇梨尼，偷蘭遮；僧犯突吉羅。若和上尼知、阿阇梨尼知、僧不知，和上尼犯僧伽婆尸沙；阿阇梨尼，偷蘭遮；僧不犯。和上尼知、阿阇梨尼不知、僧不知，和上尼犯僧伽婆尸沙；阿阇梨尼及僧不犯。若都不知都，不犯。(第八事竟)
佛在俱舍彌國。爾時長老車匿母作比丘尼，名憂婆和。妹作比丘尼，名闡提。闡提為人惡性，作不善行，常惱諸比丘尼。諸比丘尼欲為闡提作擯羯磨，是憂婆和是眾僧斷事人，于僧中遮不得作羯磨。有時憂婆和余行不在，諸比丘尼言：「我等今與闡提比丘尼作擯羯磨。」有比丘尼言：「憂婆和或能中間遮。」更有比丘尼言：「
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴眾比丘：『因為這十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼明知某個女子是盜賊之女，且已被判決死刑，眾人皆知此事，國王以及剎帝利（Kshatriya）大眾都不允許她活命，卻仍然度她出家為弟子，這是初犯僧伽婆尸沙（Samghavashesha）罪，需要向僧團懺悔才能消除。』 『知』的意思是，自己知道，或者從別人那裡聽到，或者盜賊之女自己說出來。 『賊』有兩種：一種是偷盜財物，一種是偷盜人身。 『墮死』的意思是，所犯之罪應當處死。 『眾人知』的意思是，很多人都知道、見到或聽聞。 『不聽』的意思是，國王不允許她活命。 『剎帝利眾不聽』的意思是，兩個部門都不允許她活命。 『僧伽婆尸沙』的意思是，這種罪屬於僧團，僧團中還有殘餘，需要在僧團面前懺悔才能消除，這叫做僧伽婆尸沙。 關於這條戒律的觸犯情況：如果授戒和尚尼知道、阿阇梨尼（Acharya）知道、比丘尼僧團知道，授戒和尚尼犯僧伽婆尸沙罪；阿阇梨尼犯偷蘭遮（Sthullatyaya）罪；僧團犯突吉羅（Dukkata）罪。如果授戒和尚尼知道、阿阇梨尼知道、僧團不知道，授戒和尚尼犯僧伽婆尸沙罪；阿阇梨尼犯偷蘭遮罪；僧團不犯。如果授戒和尚尼知道、阿阇梨尼不知道、僧團不知道，授戒和尚尼犯僧伽婆尸沙罪；阿阇梨尼和僧團都不犯。如果都不知道，則都不犯。（第八事完） 佛陀住在俱舍彌國（Kaushambi）。當時，長老車匿（Channa）的母親出家為比丘尼，名叫憂婆和（Ubbiri）。她的妹妹出家為比丘尼，名叫闡提（Chanda）。闡提為人惡劣，行為不善，經常惱亂各位比丘尼。各位比丘尼想要對闡提進行擯羯磨（Tajjaniya-kamma，驅擯羯磨），而憂婆和是眾僧的斷事人，在僧團中阻止她們進行羯磨。有一次，憂婆和外出不在，各位比丘尼說：『我們現在要對闡提比丘尼進行擯羯磨。』有比丘尼說：『憂婆和或許會在中間阻止。』又有比丘尼說：
【English Translation】 English version: The Buddha addressed the Bhikshus (monks), saying: 'For these ten benefits, I establish a precept for the Bhikshunis (nuns). From now on, this precept should be recited as follows: If a Bhikshuni, knowing that a woman is the daughter of a thief, and has been sentenced to death, and this is known by all, and the king and the Kshatriya (Kshatriya, warrior caste) assembly do not allow her to live, yet ordains her as a disciple, this is an initial offense of Samghavashesha (Samghavashesha, a class of serious offenses requiring formal penance by the Sangha), requiring repentance before the Sangha to be expiated.' 'Knowing' means knowing oneself, or hearing from others, or the thief's daughter herself saying it. 'Thief' is of two kinds: one who steals property, and one who steals a person. 'Sentenced to death' means having committed a crime punishable by death. 'Known by all' means known, seen, or heard by many people. 'Not allowed' means the king does not allow her to live. 'The Kshatriya assembly does not allow' means that both departments do not allow her to live. 'Samghavashesha' means that this offense belongs to the Sangha (monastic community), there is a residue in the Sangha, and it must be repented before the Sangha to be eliminated, this is called Samghavashesha. Regarding the violation of this precept: If the Upajjhaya (ordaining nun) knows, the Acharya (Acharya, teacher) knows, and the Bhikshuni Sangha knows, the Upajjhaya commits a Samghavashesha offense; the Acharya commits a Sthullatyaya (Sthullatyaya, a serious offense) offense; the Sangha commits a Dukkata (Dukkata, a minor offense) offense. If the Upajjhaya knows, the Acharya knows, and the Sangha does not know, the Upajjhaya commits a Samghavashesha offense; the Acharya commits a Sthullatyaya offense; the Sangha does not commit an offense. If the Upajjhaya knows, the Acharya does not know, and the Sangha does not know, the Upajjhaya commits a Samghavashesha offense; the Acharya and the Sangha do not commit an offense. If none of them know, then none of them commit an offense. (End of the Eighth Matter) The Buddha was residing in Kaushambi (Kaushambi, an ancient city). At that time, the mother of Elder Channa (Channa, a disciple of the Buddha) became a Bhikshuni, named Ubbiri (Ubbiri, a nun). Her sister became a Bhikshuni, named Chanda (Chanda, a nun). Chanda was of a wicked nature, engaged in unwholesome conduct, and constantly annoyed the Bhikshunis. The Bhikshunis wanted to perform Tajjaniya-kamma (Tajjaniya-kamma, an act of censure and banishment) against Chanda, but Ubbiri, being the adjudicator of the Sangha, prevented them from performing the kamma in the Sangha. On one occasion, Ubbiri was away, and the Bhikshunis said: 'We will now perform Tajjaniya-kamma against the Bhikshuni Chanda.' One Bhikshuni said: 'Ubbiri might prevent us in the middle.' Another Bhikshuni said:
憂婆和已餘處去，多知識，卒未得還。」諸比丘尼即打揵捶集尼僧，與闡提作擯羯磨。明日眾人聞闡提比丘尼被擯，憂婆和比丘尼還到其妹所，共相問訊。闡提言：「莫共我語。」問言：「何故？」答言：「諸比丘尼羯磨擯我。」憂婆和念言：「是事不是，我作僧斷事人不在便強作擯，今我不能問諸比丘尼不取欲，出界外當與解擯。」時憂婆和不問諸比丘尼不取欲，即出界外為闡提解擯。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，知尼僧如法和合作羯磨擯比丘尼，不問比丘尼僧，不取諸比丘尼欲，出界外與他解擯？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問憂婆和比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，知比丘尼僧如法作擯，不問比丘尼僧，亦不取欲，出界外與比丘尼解擯？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，知比丘尼一心和合僧作不見擯，不問比丘尼僧，亦不取欲，出界外與他解擯，是法初犯僧伽婆尸沙可悔過。」
知者，若自知、若從他聞、若彼自說。
如法者，如法、如毗尼、如佛教擯。
不問比丘尼僧者，不以是事白比丘尼僧。
【現代漢語翻譯】 現代漢語譯本： 『憂婆和（Upava，人名）已經去了別的地方，她有很多認識的人，但一時半會兒還回不來。』眾比丘尼於是敲擊揵椎（ghanta，召集僧眾的法器）召集尼僧，對闡提（chandati，不具足出家資格者）進行擯羯磨（nişkāsana-karma，驅擯儀式）。第二天，人們聽說闡提比丘尼被擯出僧團，憂婆和比丘尼回到了她妹妹那裡，互相問候。闡提說：『不要和我說話。』憂婆和問：『為什麼？』闡提回答說：『比丘尼僧團羯磨擯斥了我。』憂婆和心想：『這件事不對，我作為僧團的斷事人不在場，她們就強行進行擯斥，現在我不能去問那些比丘尼，也不徵求她們的同意，到界限之外去為她解除擯斥。』當時憂婆和沒有詢問比丘尼僧團，也沒有徵求她們的同意，就到界限之外為闡提解除了擯斥。 僧團中有一些比丘尼，她們少欲知足，奉行頭陀行（dhūta-guṇa，苦行），聽到這件事後心中不悅，用各種理由呵責：『怎麼能叫比丘尼呢，明知尼僧如法和合地作羯磨擯斥比丘尼，卻不詢問比丘尼僧團，也不徵求諸位比丘尼的同意，就到界限之外去為他人解除擯斥？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知此事卻故意問憂婆和比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能叫比丘尼呢，明知比丘尼僧團如法地作擯斥，卻不詢問比丘尼僧團，也不徵求她們的同意，就到界限之外為比丘尼解除擯斥？』用各種理由呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，明知比丘尼一心和合的僧團作不見擯（adassanāya nirodha，因不認錯而施行的擯罰），不詢問比丘尼僧團，也不徵求她們的同意，就到界限之外為他人解除擯斥，這是初犯僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），可以悔過。』
『知』，指的是自己知道、或者從他人那裡聽到、或者那個人自己說。
『如法』，指的是如法、如毗尼（vinaya，戒律）、如佛教導的擯斥。
『不問比丘尼僧』，指的是不把這件事告訴比丘尼僧團。
【English Translation】 English version: 『Upava (name of a person) has gone elsewhere, she knows many people, but she won't be back for a while.』 The Bhikṣuṇīs (female monastic) then struck the ghaṇṭā (a bell used to assemble the Saṃgha) to gather the Saṃgha of nuns, and performed a niṣkāsana-karma (act of expulsion) against Chandati (one who does not have the qualifications to be ordained). The next day, people heard that the Bhikṣuṇī Chandati had been expelled from the Saṃgha, and the Bhikṣuṇī Upava returned to her sister's place, and they greeted each other. Chandati said, 『Don't talk to me.』 Upava asked, 『Why?』 Chandati replied, 『The Saṃgha of Bhikṣuṇīs has performed a karma to expel me.』 Upava thought, 『This is not right, I was not present as the adjudicator of the Saṃgha, and they forcibly carried out the expulsion, now I cannot ask those Bhikṣuṇīs, nor seek their consent, to go beyond the boundary to lift the expulsion for her.』 At that time, Upava did not ask the Saṃgha of Bhikṣuṇīs, nor did she seek their consent, and went beyond the boundary to lift the expulsion for Chandati. There were some Bhikṣuṇīs in the Saṃgha who were content with little desire and practiced the dhūta-guṇas (ascetic practices). Hearing this, they were displeased and rebuked her with various reasons: 『How can you be called a Bhikṣuṇī, knowing that the Saṃgha of nuns has lawfully and harmoniously performed a karma to expel a Bhikṣuṇī, yet you do not ask the Saṃgha of Bhikṣuṇīs, nor seek the consent of the Bhikṣuṇīs, and go beyond the boundary to lift the expulsion for others?』 After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the two Saṃghas, knowing the matter but deliberately asking the Bhikṣuṇī Upava: 『Did you really do this?』 She replied, 『I did, O Blessed One!』 The Buddha rebuked her with various reasons: 『How can you be called a Bhikṣuṇī, knowing that the Saṃgha of Bhikṣuṇīs has lawfully performed an expulsion, yet you do not ask the Saṃgha of Bhikṣuṇīs, nor seek their consent, and go beyond the boundary to lift the expulsion for a Bhikṣuṇī?』 After rebuking her with various reasons, he told the Bhikṣus: 『For these ten benefits, a precept is established for the Bhikṣuṇīs. From now on, this precept should be stated as follows: If a Bhikṣuṇī, knowing that the Saṃgha of Bhikṣuṇīs, united in one mind, performs an adassanāya nirodha (suspension for not admitting fault), does not ask the Saṃgha of Bhikṣuṇīs, nor seek their consent, and goes beyond the boundary to lift the expulsion for others, this is an initial offense of Saṃghāvaśeṣa (formal meeting offense), which can be confessed.』
『Knowing』 refers to knowing oneself, or hearing from others, or that person saying it themselves.
『Lawfully』 refers to expulsion that is according to the Dharma, according to the Vinaya (code of conduct), and according to the Buddha's teachings.
『Not asking the Saṃgha of Bhikṣuṇīs』 refers to not telling the Saṃgha of Bhikṣuṇīs about this matter.
不取欲者，乃至不取四人慾。
出界外者，眾僧籬外、壁外、障外。
解擯者，若自解、若使他令解。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若和上尼知、作羯磨人知、僧知，和上尼犯僧伽婆尸沙，羯磨人犯偷蘭遮，僧犯突吉羅。若和上尼知、羯磨人知，僧不知，和上尼犯僧伽婆尸沙，羯磨人犯偷蘭遮，僧不犯。若和上尼知，羯磨人不知、僧不知，和上尼犯僧伽婆尸沙，羯磨人及僧不犯。若一切不知，不犯。(第九事竟)
佛在舍衛國。爾時有比丘尼名曰迦羅，本是外道，喜斗諍相言。是比丘尼，共余比丘尼斗諍時，作是言：「我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘，尼斗諍時作是言：『我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。』」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共鬥諍時作是言：『我
【現代漢語翻譯】 現代漢語譯本 『不取欲者』，是指甚至不接受四種人的慾望。 『出界外者』，是指在僧團籬笆外、墻外、屏障外。 『解擯者』，是指自己解除，或者讓別人幫助解除（被擯棄的狀態）。 『僧伽婆尸沙』（Sanghavasesa，僧殘罪），是指這種罪屬於僧團，僧團中存在殘餘（的罪過），需要通過在僧團面前懺悔才能消除，這叫做僧伽婆尸沙。 關於其中的犯戒情況：如果和上尼（Upajjhaya，尼僧的導師）知道、羯磨人（Kammakaraka，執行羯磨的人）知道、僧團知道，那麼和上尼犯僧伽婆尸沙罪，羯磨人犯偷蘭遮（Thullaccaya，粗罪），僧團犯突吉羅（Dukkata，惡作罪）。如果和上尼知道、羯磨人知道，僧團不知道，那麼和上尼犯僧伽婆尸沙罪，羯磨人犯偷蘭遮罪，僧團不犯。如果和上尼知道，羯磨人不知道、僧團不知道，那麼和上尼犯僧伽婆尸沙罪，羯磨人和僧團不犯。如果一切都不知道，則不犯。（第九事完） 佛陀在舍衛國（Savatthi）。當時有一位比丘尼（Bhikkhuni，女出家人）名叫迦羅（Kala），她原本是外道，喜歡爭鬥辯論。這位比丘尼在與其他比丘尼爭鬥時，這樣說：『我捨棄佛、捨棄法、捨棄僧、捨棄戒。不僅僅是沙門釋子（Sakya，釋迦的弟子）知道，還有其他的沙門、婆羅門（Brahmana，古印度祭司）有慚愧心，善良並且喜歡持戒，我將跟隨他們修習梵行（Brahmacariya，清凈的行為）。』其中有比丘尼，少欲知足，奉行頭陀行（Dhutanga，苦行），聽到這件事後心中不悅，用各種理由呵斥她說：『怎麼能稱為比丘尼，在爭鬥時說這樣的話：『我捨棄佛、捨棄法、捨棄僧、捨棄戒。不僅僅是沙門釋子知道，還有其他的沙門、婆羅門有慚愧心，善良並且喜歡持戒，我將跟隨他們修習梵行。』』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，在知情的情況下故意問迦羅比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥她說：『怎麼能稱為比丘尼，在爭鬥時說這樣的話：『我
【English Translation】 English version 'Not taking desire' refers to not even accepting the desires of four types of people. 'Outside the boundary' refers to outside the fence, outside the wall, outside the barrier of the Sangha (community of monks). 'Expelled and released' refers to either self-releasing or having someone else help release (from the state of being expelled). 'Sanghavasesa' (remaining with the Sangha) means that the offense belongs to the Sangha, there is a residue (of offense) within the Sangha, and it is eliminated through repentance before the Sangha; this is called Sanghavasesa. Regarding offenses within this: if the Upajjhaya (teacher of a nun) knows, the Kammakaraka (one who performs the act of Kamma) knows, and the Sangha knows, then the Upajjhaya commits Sanghavasesa, the Kammakaraka commits Thullaccaya (a grave offense), and the Sangha commits Dukkata (an offense of wrong-doing). If the Upajjhaya knows and the Kammakaraka knows, but the Sangha does not know, then the Upajjhaya commits Sanghavasesa, the Kammakaraka commits Thullaccaya, and the Sangha does not offend. If the Upajjhaya knows, but the Kammakaraka and the Sangha do not know, then the Upajjhaya commits Sanghavasesa, and the Kammakaraka and the Sangha do not offend. If no one knows, then there is no offense. (End of the Ninth Matter) The Buddha was in Savatthi (Sravasti). At that time, there was a Bhikkhuni (nun) named Kala, who was originally a follower of other paths and enjoyed arguing and debating. This Bhikkhuni, while arguing with other Bhikkhunis, said: 'I renounce the Buddha, renounce the Dharma, renounce the Sangha, renounce the precepts. It is not only the Sakya (disciples of Shakyamuni) ascetics who know, but there are also other Samanas (ascetics), and Brahmanas (priests) who have shame, are virtuous, and delight in upholding the precepts; I will follow them to practice Brahmacariya (holy life).' Among them, there were Bhikkhunis who were content with little, practicing Dhutanga (ascetic practices), and upon hearing this matter, they were displeased and rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni and say such things during an argument: 'I renounce the Buddha, renounce the Dharma, renounce the Sangha, renounce the precepts. It is not only the Sakya ascetics who know, but there are also other Samanas and Brahmanas who have shame, are virtuous, and delight in upholding the precepts; I will follow them to practice Brahmacariya.'' After rebuking her with various reasons, they reported this matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and knowingly asked the Bhikkhuni Kala: 'Did you really do this?' She replied: 'I did, World Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni and say such things during an argument: 'I
舍佛、舍法、舍僧、舍戒。不但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。』」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼共比丘尼斗諍時，作是言：『我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒者，我當從彼修梵行。』諸比丘尼應諫是比丘尼言：『汝莫共諸比丘尼斗諍時作是言：「我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒者，我當從彼修梵行。」汝應佛法中樂修梵行，當舍離自不樂心。』是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。若是比丘尼，第二、第三諫時舍者善。若不捨者，是法乃至三諫，僧伽婆尸沙可悔過。」
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼言：「我舍佛。」偷蘭遮。若言：「舍法。」偷蘭遮。若言：「舍僧。」偷蘭遮。若言：「舍戒。」皆偷蘭遮。若言：「非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。」呵眾僧故，得波逸提。諸比丘尼先應軟語約敕，爾時舍者，應教四偷蘭遮、一波逸提悔
【現代漢語翻譯】 現代漢語譯本：『捨棄佛、捨棄法、捨棄僧、捨棄戒。不僅僅是沙門釋子（Śrāmaṇa Śākya-putrī，釋迦之子，佛教出家女）知道，還有其他的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，古印度教祭司）有慚愧心，善良且喜歡持戒，我應當跟隨他們修行梵行（brahmacarya，清凈的修行生活）。』用種種因緣呵斥之後，告訴眾比丘（bhikkhu，佛教出家男）：『因為這十種利益的緣故，為比丘尼（bhikkhunī，佛教出家女）制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼與比丘尼之間發生爭鬥時，說這樣的話：『我捨棄佛、捨棄法、捨棄僧、捨棄戒。不僅僅是沙門釋子知道，還有其他的沙門、婆羅門有慚愧心，善良且喜歡持戒，我應當跟隨他們修行梵行。』眾比丘尼應當勸誡這位比丘尼說：『你不要在與眾比丘尼爭鬥時說這樣的話：「我捨棄佛、捨棄法、捨棄僧、捨棄戒。不僅僅是沙門釋子知道，還有其他的沙門、婆羅門有慚愧心，善良且喜歡持戒，我應當跟隨他們修行梵行。」你應當在佛法中快樂地修行梵行，應當捨棄自己不快樂的心。』如果這位比丘尼，在眾比丘尼這樣勸誡時，堅持不捨棄這種說法，眾比丘尼應當第二次、第三次勸誡她捨棄這種說法。如果這位比丘尼，在第二次、第三次勸誡時捨棄了這種說法，那就好。如果不捨棄，這個罪過乃至經過三次勸誡，屬於僧伽婆尸沙（saṃghāvaśeṣa，僧殘罪），可以悔過。』 僧伽婆尸沙，這種罪屬於僧團，僧團中有殘餘，需要在僧團面前悔過才能消除，這叫做僧伽婆尸沙。 在這條戒律中，如果比丘尼說：『我捨棄佛。』犯偷蘭遮（sthūlātyaya，粗罪）。如果說：『捨棄法。』犯偷蘭遮。如果說：『捨棄僧。』犯偷蘭遮。如果說：『捨棄戒。』都犯偷蘭遮。如果說：『不僅僅是沙門釋子知道，還有其他的沙門、婆羅門有慚愧心，善良且喜歡持戒，我應當跟隨他們修行梵行。』因為呵斥眾僧的緣故，犯波逸提（pāyantika，單墮罪）。眾比丘尼首先應當用柔和的語言告誡，如果那時捨棄了這種說法，應當教她對四種偷蘭遮罪、一種波逸提罪進行懺悔。
【English Translation】 English version: 'Abandoning the Buddha, abandoning the Dharma, abandoning the Sangha, abandoning the precepts. Not only do the Śrāmaṇa Śākya-putrī (female renunciates, daughters of the Śākya clan) know this, but also other Śrāmaṇa (renunciates), Brāhmaṇa (priests in ancient India) who have a sense of shame, are virtuous, and delight in upholding the precepts; I shall follow them to cultivate brahmacarya (pure spiritual life).' After rebuking her with various reasons, he told the bhikkhus (Buddhist monks): 'Because of these ten benefits, I establish precepts for the bhikkhunīs (Buddhist nuns). From now on, this precept should be stated as follows: If a bhikkhunī quarrels with another bhikkhunī and says: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. Not only do the Śrāmaṇa Śākya-putrī know this, but also other Śrāmaṇa, Brāhmaṇa who have a sense of shame, are virtuous, and delight in upholding the precepts; I shall follow them to cultivate brahmacarya.' The bhikkhunīs should advise this bhikkhunī, saying: 'Do not say such things when quarreling with other bhikkhunīs: "I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. Not only do the Śrāmaṇa Śākya-putrī know this, but also other Śrāmaṇa, Brāhmaṇa who have a sense of shame, are virtuous, and delight in upholding the precepts; I shall follow them to cultivate brahmacarya." You should joyfully cultivate brahmacarya in the Buddha's Dharma, and you should abandon your own unhappy mind.' If this bhikkhunī, when advised by the bhikkhunīs in this way, persists in not abandoning this statement, the bhikkhunīs should advise her a second and third time to abandon this statement. If this bhikkhunī, at the second or third admonition, abandons this statement, that is good. If she does not abandon it, this offense, even after three admonitions, is a saṃghāvaśeṣa (offense requiring initial and subsequent meetings of the Sangha) and can be expiated.' Saṃghāvaśeṣa means that this offense belongs to the Sangha, there is a residue in the Sangha, and it must be confessed before the Sangha to be eliminated. This is called saṃghāvaśeṣa. Among these offenses, if a bhikkhunī says: 'I abandon the Buddha,' she commits a sthūlātyaya (grave offense). If she says: 'Abandon the Dharma,' she commits a sthūlātyaya. If she says: 'Abandon the Sangha,' she commits a sthūlātyaya. If she says: 'Abandon the precepts,' she commits a sthūlātyaya. If she says: 'Not only do the Śrāmaṇa Śākya-putrī know this, but also other Śrāmaṇa, Brāhmaṇa who have a sense of shame, are virtuous, and delight in upholding the precepts; I shall follow them to cultivate brahmacarya,' because of criticizing the Sangha, she commits a pāyantika (expiable offense). The bhikkhunīs should first admonish her with gentle words, and if she abandons this statement at that time, they should teach her to confess the four sthūlātyaya offenses and one pāyantika offense.
過出罪。若軟語不捨者，應白四羯磨約敕。約敕法者，僧一心和合，一比丘尼應唱言：「大德尼僧聽！是迦羅比丘尼，先是外道，今共諸比丘尼斗諍時作如是言：『我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。』已軟語約敕，不捨惡邪。若僧時到僧忍聽，今僧約敕迦羅比丘尼：『汝莫共諸比丘尼斗諍時作是言：「我舍佛、舍法、舍僧、舍戒。非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒，我當從彼修梵行。」』是名白。」如是白四羯磨。「僧約敕某甲比丘尼竟，僧忍，默然故，是事如是持！」如佛先說，是比丘尼，諸比丘尼應約敕，乃至三諫令舍是事者，是名為約敕、是名為教、是名約敕教。若軟語約敕不捨者未犯。初說說未竟說竟、第二說說未竟說竟、第三說說未竟、非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、異法異律異佛教，若約敕不捨者未犯。若如法、如律、如佛教，三約敕不捨者，是比丘尼犯僧伽婆尸沙。(第十四事竟)
佛在舍衛國。爾時迦羅比丘尼喜斗諍相言，時作是言：「諸比丘尼僧，隨愛行、隨瞋行、隨怖行、隨癡行。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比
【現代漢語翻譯】 現代漢語譯本：如果（迦羅比丘尼）不肯認錯，不肯用柔和的語言道歉，就應該通過四次羯磨（羯磨指僧團的議事程式）來約束和告誡她。約束和告誡的方法是：僧團一心和合，一位比丘尼應該宣佈：『各位德高望重的比丘尼請聽！這位迦羅比丘尼，之前是外道，現在和比丘尼們爭吵時說這樣的話：「我捨棄佛、捨棄法、捨棄僧、捨棄戒。不只是沙門釋迦的弟子知道（戒律），還有其他的沙門、婆羅門有慚愧心，善良美好，喜歡持戒，我應當跟隨他們修行梵行。」已經用柔和的語言告誡她，她還是不肯放棄邪惡的言論。如果僧團認為時機已到，僧團同意，現在僧團告誡迦羅比丘尼：「你不要再和比丘尼們爭吵時說這樣的話：『我捨棄佛、捨棄法、捨棄僧、捨棄戒。不只是沙門釋迦的弟子知道（戒律），還有其他的沙門、婆羅門有慚愧心，善良美好，喜歡持戒，我應當跟隨他們修行梵行。』」』這叫做宣告。』像這樣進行四次羯磨。『僧團已經告誡某甲比丘尼完畢，僧團同意，因為大家沉默不語，所以這件事就這樣成立！』正如佛陀先前所說，對於這位比丘尼，比丘尼們應該告誡她，乃至三次勸諫讓她放棄這件事，這叫做告誡，這叫做教導，這叫做告誡教導。如果用柔和的語言告誡她，她還是不肯放棄，這還不算犯戒。第一次說，說完之前、說完之後；第二次說，說完之前、說完之後；第三次說，說完之前；在非法的、各自為政的僧團中，在非法的、和合的僧團中，在相似於法的、各自為政的僧團中，在相似於法的、和合的僧團中，在如法的、各自為政的僧團中，在與佛法、戒律、佛教相異的（僧團中），如果告誡她，她還是不肯放棄，這還不算犯戒。如果如法、如律、如佛教導，三次告誡她還是不肯放棄，這位比丘尼就犯了僧伽婆尸沙（僧殘罪）。（第十四件事完） 佛陀在舍衛國（Śrāvastī）。當時，迦羅比丘尼（Kālar bhikkhunī）喜歡爭鬥，互相指責，當時她說這樣的話：『各位比丘尼僧團，隨順喜愛而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事心裡不高興，用各種因緣呵斥她說：『怎麼能叫做比丘尼呢？』 English version: If (Kālar bhikkhunī) does not admit her mistake and is unwilling to apologize with gentle words, she should be restrained and admonished through four karmas (karma refers to the procedural rules of the Sangha). The method of restraint and admonishment is: the Sangha is of one mind and in harmony, and one bhikkhunī should announce: 'Venerable bhikkhunīs, please listen! This Kālar bhikkhunī, who was previously a follower of other paths, now says such things when arguing with the bhikkhunīs: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. It is not only the disciples of Śākya who know (the precepts), but there are also other śrāmaṇas and Brahmins who have a sense of shame, are kind and good, and like to uphold the precepts. I should follow them to practice Brahmacharya.' She has already been admonished with gentle words, but she is still unwilling to give up her evil words. If the Sangha thinks the time has come, and the Sangha agrees, now the Sangha admonishes Kālar bhikkhunī: 'Do not say such things again when arguing with the bhikkhunīs: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. It is not only the disciples of Śākya who know (the precepts), but there are also other śrāmaṇas and Brahmins who have a sense of shame, are kind and good, and like to uphold the precepts. I should follow them to practice Brahmacharya.' This is called a declaration.' Conduct the four karmas in this way. 'The Sangha has finished admonishing Bhikkhunī so-and-so, the Sangha agrees, because everyone is silent, so this matter is established!' Just as the Buddha said earlier, for this bhikkhunī, the bhikkhunīs should admonish her, and even advise her three times to give up this matter. This is called admonishment, this is called teaching, this is called admonishment and teaching. If she is admonished with gentle words and is still unwilling to give up, this is not yet considered a violation. The first time speaking, before finishing speaking, after finishing speaking; the second time speaking, before finishing speaking, after finishing speaking; the third time speaking, before finishing speaking; in an illegal, factional Sangha, in an illegal, harmonious Sangha, in a Sangha that is similar to the Dharma and factional, in a Sangha that is similar to the Dharma and harmonious, in a Sangha that is in accordance with the Dharma and factional, in (a Sangha) that is different from the Buddha's teachings, precepts, and Dharma, if she is admonished and is still unwilling to give up, this is not yet considered a violation. If she is taught in accordance with the Dharma, in accordance with the precepts, and in accordance with the Buddha's teachings, and she is admonished three times but is still unwilling to give up, this bhikkhunī has committed a Saṃghāvaśeṣa (Sanghavasesa, a serious offense requiring a meeting of the Sangha for expiation). (The fourteenth matter is complete) The Buddha was in Śrāvastī (Śrāvastī). At that time, Kālar bhikkhunī (Kālar bhikkhunī) liked to fight and accuse each other, and at that time she said such things: 'Venerable bhikkhunī Sangha, you act according to love, act according to hatred, act according to fear, act according to delusion.' Among them, there was a bhikkhunī who was content with little, practiced dhūta (dhūta) practices, and was unhappy when she heard about this, and scolded her for various reasons, saying: 'How can you be called a bhikkhunī?'
【English Translation】 English version: If (Kālar bhikkhunī) does not admit her mistake and is unwilling to apologize with gentle words, she should be restrained and admonished through four karmas (karma refers to the procedural rules of the Sangha). The method of restraint and admonishment is: the Sangha is of one mind and in harmony, and one bhikkhunī should announce: 'Venerable bhikkhunīs, please listen! This Kālar bhikkhunī, who was previously a follower of other paths, now says such things when arguing with the bhikkhunīs: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. It is not only the disciples of Śākya who know (the precepts), but there are also other śrāmaṇas and Brahmins who have a sense of shame, are kind and good, and like to uphold the precepts. I should follow them to practice Brahmacharya.' She has already been admonished with gentle words, but she is still unwilling to give up her evil words. If the Sangha thinks the time has come, and the Sangha agrees, now the Sangha admonishes Kālar bhikkhunī: 'Do not say such things again when arguing with the bhikkhunīs: 'I abandon the Buddha, abandon the Dharma, abandon the Sangha, abandon the precepts. It is not only the disciples of Śākya who know (the precepts), but there are also other śrāmaṇas and Brahmins who have a sense of shame, are kind and good, and like to uphold the precepts. I should follow them to practice Brahmacharya.' This is called a declaration.' Conduct the four karmas in this way. 'The Sangha has finished admonishing Bhikkhunī so-and-so, the Sangha agrees, because everyone is silent, so this matter is established!' Just as the Buddha said earlier, for this bhikkhunī, the bhikkhunīs should admonish her, and even advise her three times to give up this matter. This is called admonishment, this is called teaching, this is called admonishment and teaching. If she is admonished with gentle words and is still unwilling to give up, this is not yet considered a violation. The first time speaking, before finishing speaking, after finishing speaking; the second time speaking, before finishing speaking, after finishing speaking; the third time speaking, before finishing speaking; in an illegal, factional Sangha, in an illegal, harmonious Sangha, in a Sangha that is similar to the Dharma and factional, in a Sangha that is similar to the Dharma and harmonious, in a Sangha that is in accordance with the Dharma and factional, in (a Sangha) that is different from the Buddha's teachings, precepts, and Dharma, if she is admonished and is still unwilling to give up, this is not yet considered a violation. If she is taught in accordance with the Dharma, in accordance with the precepts, and in accordance with the Buddha's teachings, and she is admonished three times but is still unwilling to give up, this bhikkhunī has committed a Saṃghāvaśeṣa (Sanghavasesa, a serious offense requiring a meeting of the Sangha for expiation). (The fourteenth matter is complete) The Buddha was in Śrāvastī (Śrāvastī). At that time, Kālar bhikkhunī (Kālar bhikkhunī) liked to fight and accuse each other, and at that time she said such things: 'Venerable bhikkhunī Sangha, you act according to love, act according to hatred, act according to fear, act according to delusion.' Among them, there was a bhikkhunī who was content with little, practiced dhūta (dhūta) practices, and was unhappy when she heard about this, and scolded her for various reasons, saying: 'How can you be called a bhikkhunī?'
丘尼，共鬥諍時作是言：『諸比丘尼僧，隨愛行、隨瞋行、隨怖行、隨癡行。』」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共鬥諍時作是言：『諸比丘尼僧。隨愛行、隨瞋行、隨怖行、隨癡行。』」種種因緣呵責已，語諸比丘：「以十利故與諸比丘尼結戒。從今是戒應如是說：若比丘尼，共比丘尼斗諍時，作是言：『比丘尼僧，隨愛行、隨瞋行、隨怖行、隨癡行。』是比丘尼，諸比丘尼應如是諫：『汝莫共諸比丘尼斗諍時作是言：「比丘尼僧，隨愛行、隨瞋行、隨怖行、隨癡行。」何以故？比丘尼僧，不隨愛行、不隨瞋行、不隨怖行、不隨癡行。汝比丘尼，舍是隨愛語、隨瞋語、隨怖語、隨癡語。』是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。若第二、第三諫時，舍是事者善。若不捨者，是比丘尼，乃至三練僧伽婆尸沙可悔過。」
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼作是言：「比丘尼僧，隨愛行。」偷蘭遮。「隨瞋行」，偷蘭遮。「隨怖行」，偷蘭遮。「隨癡行」，偷蘭遮。諸比丘尼先
【現代漢語翻譯】 現代漢語譯本：丘尼（Bhikkhuni，比丘尼），在發生爭鬥時這樣說：『各位比丘尼僧團，隨順貪愛而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。』」。佛陀用種種因緣呵斥了她，然後將此事詳細地告訴了佛陀。佛陀因為這件事召集了二部僧團，明知故問迦羅比丘尼（Kala Bhikkhuni）說：「你真的做了這件事嗎？」她回答說：「確實做了，世尊！」佛陀用種種因緣呵責她說：「怎麼能身為比丘尼，在發生爭鬥時這樣說：『各位比丘尼僧團，隨順貪愛而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。』」。佛陀用種種因緣呵責之後，告訴各位比丘：「爲了十種利益，為各位比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，在與比丘尼發生爭鬥時，這樣說：『比丘尼僧團，隨順貪愛而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。』。這位比丘尼，各位比丘尼應該這樣勸誡她：『你不要在與各位比丘尼爭鬥時這樣說：「比丘尼僧團，隨順貪愛而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。」為什麼呢？比丘尼僧團，不隨順貪愛而行事，不隨順嗔恨而行事，不隨順恐懼而行事，不隨順愚癡而行事。你這位比丘尼，捨棄這種隨順貪愛之語、隨順嗔恨之語、隨順恐懼之語、隨順愚癡之語。』。這位比丘尼，各位比丘尼這樣勸誡她時，如果堅持不捨棄這種說法，各位比丘尼應該第二次、第三次勸誡她，讓她捨棄這種說法。如果第二次、第三次勸誡時，捨棄了這種說法就好。如果不捨棄，這位比丘尼，就觸犯了乃至三次的僧伽婆尸沙（Sanghavasesa），可以悔過。」 僧伽婆尸沙（Sanghavasesa）的意思是，這種罪屬於僧團，僧團中還有殘餘，需要在僧團面前悔過才能消除，這叫做僧伽婆尸沙（Sanghavasesa）。 在這條戒律中，如果比丘尼這樣說：「比丘尼僧團，隨順貪愛而行事。」犯偷蘭遮（Thullanacca）。「隨順嗔恨而行事」，犯偷蘭遮（Thullanacca）。「隨順恐懼而行事」，犯偷蘭遮（Thullanacca）。「隨順愚癡而行事」，犯偷蘭遮（Thullanacca）。各位比丘尼先...
【English Translation】 English version: 'Bhikkhuni (Bhikkhuni, a female monastic), when engaged in quarrels, says this: 『The Bhikkhuni Sangha (Bhikkhuni Sangha, the community of female monastics) acts according to love, acts according to hatred, acts according to fear, acts according to delusion.』」. After rebuking her with various reasons, she reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the Bhikkhuni Kala (Kala Bhikkhuni) , saying: 「Did you really do this?」 She replied: 「I did, O Blessed One!」 The Buddha rebuked her with various reasons, saying: 「How can you, being a Bhikkhuni, when engaged in quarrels, say this: 『The Bhikkhuni Sangha acts according to love, acts according to hatred, acts according to fear, acts according to delusion.』」. After rebuking her with various reasons, the Buddha said to the Bhikkhus: 「For ten benefits, I establish a rule for the Bhikkhunis. From now on, this rule should be recited as follows: If a Bhikkhuni, when engaged in quarrels with a Bhikkhuni, says this: 『The Bhikkhuni Sangha acts according to love, acts according to hatred, acts according to fear, acts according to delusion.』, that Bhikkhuni should be admonished by the Bhikkhunis in this way: 『Do not say this when engaged in quarrels with the Bhikkhunis: 「The Bhikkhuni Sangha acts according to love, acts according to hatred, acts according to fear, acts according to delusion.」 Why? The Bhikkhuni Sangha does not act according to love, does not act according to hatred, does not act according to fear, does not act according to delusion. You, Bhikkhuni, abandon this speech of acting according to love, speech of acting according to hatred, speech of acting according to fear, speech of acting according to delusion.』. When the Bhikkhunis admonish that Bhikkhuni in this way, if she persists and does not abandon this matter, the Bhikkhunis should admonish her a second and third time to abandon this matter. If she abandons this matter at the second or third admonition, that is good. If she does not abandon it, that Bhikkhuni commits an offense entailing Sanghavasesa (Sanghavasesa), which can be expiated through repentance before the Sangha.」 Sanghavasesa (Sanghavasesa) means that this offense belongs to the Sangha, there is a residue in the Sangha, and it must be expiated through repentance before the Sangha. This is called Sanghavasesa (Sanghavasesa). Among those who violate this rule, if a Bhikkhuni says: 「The Bhikkhuni Sangha acts according to love,」 she commits a Thullanacca (Thullanacca) offense. 「Acts according to hatred,」 she commits a Thullanacca (Thullanacca) offense. 「Acts according to fear,」 she commits a Thullanacca (Thullanacca) offense. 「Acts according to delusion,」 she commits a Thullanacca (Thullanacca) offense. The Bhikkhunis first...
應軟語約敕，爾時舍者，應教作四偷蘭遮悔過出罪。若軟語不捨者，應白四羯磨約敕。約敕法者，一心和合僧，一比丘尼應僧中唱言：「大德尼僧聽！迦羅比丘尼，先是外道，今共諸比丘尼斗諍時作是言：『諸比丘尼，隨愛行、隨瞋行、隨怖行、隨癡行。』已軟語約敕不捨。若僧時到僧忍聽，今僧約敕迦羅比丘尼：『汝莫共諸比丘尼斗諍時作是言：「諸比丘尼，隨愛行、隨瞋行、隨怖行、隨癡行。」是名白。』」如是白四羯磨。「僧約敕迦羅比丘尼竟，僧忍，默然故，是事如是持！」如佛先說，是比丘尼，諸比丘尼應約敕，乃至三諫令舍是事者，是名為約敕，是名為教，是名為約敕教。若軟語約敕不捨者，未犯。初說說未竟說竟、第二說說未竟說竟、第三說說未竟、非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、異法異律異佛教，若約敕不捨者，未犯。若如法、如毗尼、如佛教，三約敕不捨者，是比丘尼犯僧伽婆尸沙。(第十五事竟)
佛在舍衛國。爾時有二比丘尼：一名達摩，二名曇彌，同心共作惡業，有惡名聲，常惱比丘尼僧，互相覆罪。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，同心共作惡業，有惡名聲，常惱比丘尼僧，互相覆罪？」種種因緣呵已
【現代漢語翻譯】 現代漢語譯本：如果用溫和的言語勸誡，當時她就捨棄了這種行為，那麼應該教導她犯了四偷蘭遮罪（Sthulanandana，一種罪名），需要懺悔以消除罪過。如果溫和勸誡后她不捨棄，就應該通過四羯磨（Chaturkarma，四種羯磨法）來約束她。約束的方法是：一心和合的僧團中，一位比丘尼應該在僧團中宣佈：『各位德高望重的比丘尼僧團請聽！迦羅（Kala，人名）比丘尼，先前是外道，現在與各位比丘尼爭鬥時說這樣的話：『各位比丘尼，隨順愛慾而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。』已經用溫和的言語勸誡過她，但她不捨棄。如果僧團認為時機已到，僧團允許，現在僧團約束迦羅比丘尼：『你不要再與各位比丘尼爭鬥時說這樣的話：「各位比丘尼，隨順愛慾而行事，隨順嗔恨而行事，隨順恐懼而行事，隨順愚癡而行事。」』這叫做白。』像這樣進行四羯磨。『僧團約束迦羅比丘尼完畢，僧團認可，因為默然不語，這件事就這樣成立！』正如佛陀先前所說，這位比丘尼，各位比丘尼應該約束她，乃至三次勸諫讓她捨棄這種行為，這叫做約束，這叫做教導，這叫做約束教導。如果用溫和的言語約束勸誡后她不捨棄，還不算犯戒。第一次說、說未說完、說完，第二次說、說未說完、說完，第三次說、說未說完，在非法別眾（Apravargya-gana，不如法的僧團）、非法和合眾（asamagra-gana，不如法集合的僧團）、似法別眾（sadharma-vyatirikta-gana，表面上如法但實際不如法的僧團）、似法和合眾（sadharma-samagra-gana，表面上如法但實際不如法集合的僧團）、如法別眾（pravargya-gana，如法的僧團）、異法異律異佛教（不同的法、不同的戒律、不同的佛教）中，如果約束后不捨棄，還不算犯戒。如果如法、如毗尼（Vinaya，戒律）、如佛教導，三次約束后不捨棄，這位比丘尼就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。（第十五事完） 佛陀在舍衛國（Sravasti，古印度城市）。當時有兩位比丘尼：一位名叫達摩（Dharma，法），一位名叫曇彌（Dhammi，正法），她們同心協力地做惡事，名聲不好，經常困擾比丘尼僧團，互相包庇罪行。僧團中有些比丘尼，少欲知足，奉行頭陀行（Dhuta，苦行），聽到這件事心裡不高興，用各種理由呵斥她們說：『怎麼能叫做比丘尼呢，同心協力地做惡事，名聲不好，經常困擾比丘尼僧團，互相包庇罪行？』用各種理由呵斥之後
【English Translation】 English version: If, upon gentle admonishment, she abandons this behavior, then she should be taught that she has committed a Sthulanandana (a type of offense) and needs to confess to expiate the transgression. If she does not abandon it after gentle admonishment, then she should be restrained through four Karmas (Chaturkarma, four types of Karma procedures). The method of restraint is as follows: In a harmonious Sangha (community), a Bhikkhuni (female monastic) should announce in the Sangha: 'Venerable Bhikkhuni Sangha, please listen! The Bhikkhuni Kala (Kala, a name), formerly an outsider, now says the following when quarreling with the Bhikkhunis: 'You Bhikkhunis act according to love, act according to hatred, act according to fear, act according to delusion.' She has been gently admonished but does not abandon it. If the Sangha deems it the right time, and the Sangha permits, now the Sangha restrains the Bhikkhuni Kala: 'Do not say such things again when quarreling with the Bhikkhunis: 'You Bhikkhunis act according to love, act according to hatred, act according to fear, act according to delusion.'' This is called a motion. The four Karmas are performed in this way. 'The Sangha has completed the restraint of the Bhikkhuni Kala, the Sangha approves, because of silence, this matter is thus established!' Just as the Buddha previously said, this Bhikkhuni, the Bhikkhunis should restrain her, even to the point of three admonishments to make her abandon this behavior, this is called restraint, this is called teaching, this is called restraint and teaching. If she does not abandon it after gentle restraint and admonishment, it is not yet an offense. The first saying, saying unfinished, saying finished, the second saying, saying unfinished, saying finished, the third saying, saying unfinished, in an Apravargya-gana (an unlawful assembly), an asamagra-gana (an incompletely assembled Sangha), a sadharma-vyatirikta-gana (an assembly that appears lawful but is not), a sadharma-samagra-gana (a seemingly lawful but incompletely assembled Sangha), a pravargya-gana (a lawful assembly), different Dharma, different Vinaya (discipline), different Buddha-teachings, if she does not abandon it after restraint, it is not yet an offense. If according to the Dharma, according to the Vinaya, according to the Buddha's teachings, after three restraints she does not abandon it, this Bhikkhuni commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha is required to resolve the offense). (End of the fifteenth matter) The Buddha was in Sravasti (Sravasti, an ancient Indian city). At that time, there were two Bhikkhunis: one named Dharma (Dharma, the Law), and the other named Dhammi (Dhammi, Righteousness), who were of one mind in committing evil deeds, had a bad reputation, constantly troubled the Bhikkhuni Sangha, and covered up each other's offenses. Among the Sangha, there were some Bhikkhunis who were content with little, practiced Dhuta (ascetic practices), and upon hearing of this matter, were displeased and rebuked them with various reasons, saying: 'How can you be called Bhikkhunis, being of one mind in committing evil deeds, having a bad reputation, constantly troubling the Bhikkhuni Sangha, and covering up each other's offenses?' After rebuking them with various reasons
，向佛廣說。佛以是事集二部僧，知而故問達摩曇彌比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，同心共作惡業，有惡名聲，常惱比丘尼僧，互相覆罪？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若二比丘尼，同心共作惡業，有惡名聲，常惱比丘尼僧，互相覆罪。是二比丘尼，諸比丘尼應如是諫：『汝等莫共同心，共作惡業，有惡名聲，常惱比丘尼僧，互相覆罪。汝等各遠離行，若汝等遠離行者，佛法得增長，汝等舍是隨順惡行。』諸比丘尼如是諫時，是二比丘尼堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。第二、第三諫時舍者善。若不捨者，是法乃至三諫，僧伽婆尸沙可悔過。」
二比丘尼作惡業者，作惡邪事身口惡業。
有惡名聲者，四方聞知。
惱比丘尼僧者，乃至惱四比丘尼。
互相覆罪者，共作不清凈事，各相覆藏不令人知。
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若二比丘尼同心共作不善因緣，偷蘭遮。有惡名聲，偷蘭遮。惱比丘尼僧，偷蘭遮。互相覆罪，偷蘭遮。諸比丘尼先應軟語教舍是事。若舍者，應教作四偷蘭遮悔過出
【現代漢語翻譯】 現代漢語譯本： 佛陀向大眾詳細講述了這件事。佛陀因為這件事召集了比丘僧團和比丘尼僧團，明知故問達摩曇彌(Dhammatammi)比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她：『怎麼能稱為比丘尼，卻同心協力做惡業，有了惡劣的名聲，經常惱亂比丘尼僧團，互相包庇罪行呢？』用種種因緣呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果有兩個比丘尼，同心協力做惡業，有了惡劣的名聲，經常惱亂比丘尼僧團，互相包庇罪行。眾比丘尼應該這樣勸誡這兩個比丘尼：『你們不要同心協力，一起做惡業，有了惡劣的名聲，經常惱亂比丘尼僧團，互相包庇罪行。你們各自遠離這種行為，如果你們遠離這種行為，佛法就能增長，你們應該捨棄這種隨順惡行的行為。』眾比丘尼這樣勸誡時，如果這兩個比丘尼堅持不捨棄這種行為，眾比丘尼應該第二次、第三次勸誡她們捨棄這種行為。第二次、第三次勸誡時，如果她們捨棄了，那就好。如果不捨棄，這種行為，乃至經過三次勸誡，就構成僧伽婆尸沙(Sanghavasesa)，可以悔過。』 『二比丘尼作惡業』，是指做出邪惡的事情，身口意造作惡業。 『有惡名聲』，是指四面八方都知道了。 『惱比丘尼僧』，是指乃至惱亂四個比丘尼。 『互相覆罪』，是指共同做了不清凈的事情，各自互相包庇隱瞞，不讓人知道。 『僧伽婆尸沙(Sanghavasesa)』，是指這個罪屬於僧團，僧團中有殘餘，需要通過在僧團面前悔過才能消除，這叫做僧伽婆尸沙(Sanghavasesa)。 在這條戒律中，如果兩個比丘尼同心協力做了不善的因緣，構成偷蘭遮(Thullanajaya)罪。有了惡劣的名聲，構成偷蘭遮(Thullanajaya)罪。惱亂比丘尼僧團，構成偷蘭遮(Thullanajaya)罪。互相包庇罪行，構成偷蘭遮(Thullanajaya)罪。眾比丘尼首先應該用柔和的言語教導她們捨棄這種行為。如果她們捨棄了，應該教導她們進行四次偷蘭遮(Thullanajaya)罪的悔過，才能出去。
【English Translation】 English version: The Buddha extensively explained this matter to the assembly. Because of this incident, the Buddha gathered the Bhikkhu Sangha (monk community) and the Bhikkhuni Sangha (nun community), and knowingly asked the Bhikkhuni Dhammatammi (Dhammatammi): 'Did you really do this?' She replied: 'Indeed, I did, Lord!' The Buddha rebuked her with various reasons: 'How can you be called a Bhikkhuni, yet conspire to commit evil deeds, have a bad reputation, constantly trouble the Bhikkhuni Sangha, and cover up each other's offenses?' After rebuking her with various reasons, he told the Bhikkhus: 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If two Bhikkhunis conspire to commit evil deeds, have a bad reputation, constantly trouble the Bhikkhuni Sangha, and cover up each other's offenses, the Bhikkhunis should admonish these two Bhikkhunis in this way: 'Do not conspire to commit evil deeds together, have a bad reputation, constantly trouble the Bhikkhuni Sangha, and cover up each other's offenses. Each of you should refrain from such behavior. If you refrain from such behavior, the Dharma will grow, and you should abandon this behavior of following evil deeds.' When the Bhikkhunis admonish in this way, if these two Bhikkhunis persist in not abandoning this behavior, the Bhikkhunis should admonish them a second and third time to abandon this behavior. If they abandon it during the second or third admonition, that is good. If they do not abandon it, this behavior, even after three admonitions, constitutes a Sanghavasesa (Sanghavasesa) offense, which can be expiated through confession before the Sangha.' 'Two Bhikkhunis committing evil deeds' refers to doing evil things, creating evil karma through body, speech, and mind. 'Having a bad reputation' means that it is known in all directions. 'Troubling the Bhikkhuni Sangha' refers to troubling even four Bhikkhunis. 'Covering up each other's offenses' refers to jointly doing impure things, each concealing and hiding from others. 'Sanghavasesa (Sanghavasesa)' means that this offense belongs to the Sangha, there is a residue in the Sangha, and it needs to be eliminated through confession before the Sangha, this is called Sanghavasesa (Sanghavasesa). In this precept, if two Bhikkhunis conspire to create unwholesome causes, it constitutes a Thullanajaya (Thullanajaya) offense. Having a bad reputation constitutes a Thullanajaya (Thullanajaya) offense. Troubling the Bhikkhuni Sangha constitutes a Thullanajaya (Thullanajaya) offense. Covering up each other's offenses constitutes a Thullanajaya (Thullanajaya) offense. The Bhikkhunis should first teach them to abandon this behavior with gentle words. If they abandon it, they should be taught to perform four expiations for the Thullanajaya (Thullanajaya) offense before leaving.
罪。若軟語不捨者，應白四羯磨約敕。羯磨法者，一心和合僧，一比丘尼僧中唱言：「大德尼僧聽！是二比丘尼達摩曇彌，同心作惡業，有惡名聲，常惱眾僧，互相覆罪，已軟語約敕不捨。若僧時到僧忍聽，今僧約敕是二比丘尼：『汝等莫同心作惡業，有惡名聲，常惱比丘尼僧，互相覆罪。』是名白。」如是白四羯磨。「僧約敕竟，僧忍，默然故，是事如是持！」如佛先說，是比丘尼，諸比丘尼應約敕，乃至三諫令舍是事者，是名為約敕，是名為教，是名約敕教。若軟語約敕不捨者，未犯。初說說未竟說竟、第二說說未竟說竟、第三說說未竟、非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、異法異律異佛教，若約敕不捨者，未犯。若如法、如毗尼、如佛教，三約敕不捨者，是比丘尼僧伽婆尸沙。(第十六事竟)
佛在王舍城。爾時助調達諸比丘尼，往語達摩、曇彌二比丘尼，作是言：「汝等莫別離行，當同心行。若汝等別離行者不得增長，同心行者便得增長。比丘尼僧中亦有如汝等者，僧以瞋故，教汝別離行。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，往語達摩曇彌比丘尼言：『汝等莫別離行，當同心行。若別離行者不得增長，同心行者便得增長。比丘
【現代漢語翻譯】 現代漢語譯本： 罪。如果用溫和的言語勸誡她們，她們仍然不肯放棄惡行，就應該通過四次羯磨（karma，業）來約束和告誡她們。羯磨的方法是：一心和合的僧團中，一位比丘尼在僧團中宣佈：『各位大德比丘尼請聽！這兩位比丘尼，達摩（Dharma）和曇彌（Dhammika），同心協力做惡業，有惡劣的名聲，經常困擾僧團，互相包庇罪行，已經用溫和的言語告誡她們，她們仍然不肯放棄。如果僧團認為時機已到，僧團容許，現在僧團告誡這兩位比丘尼：『你們不要同心協力做惡業，有惡劣的名聲，經常困擾比丘尼僧團，互相包庇罪行。』這叫做白。』像這樣進行四次羯磨。『僧團告誡完畢，僧團容許，因為大家默然不語，所以這件事就這樣成立！』正如佛陀先前所說，這些比丘尼，其他的比丘尼應該告誡她們，乃至三次勸諫，讓她們放棄這些惡行，這叫做告誡，這叫做教導，這叫做告誡教導。如果用溫和的言語告誡她們，她們仍然不肯放棄，就不算犯戒。第一次說、說完、未說完，第二次說、說完、未說完，第三次說、未說完，非法別眾（an unlawful assembly of a separate group），非法和合眾（an unlawful assembly of a united group），相似於法的別眾（an assembly that appears lawful but is separate），相似於法的和合眾（an assembly that appears lawful but is united），如法的別眾（a lawful assembly of a separate group），與法、律、佛教相異，如果告誡她們，她們仍然不肯放棄，就不算犯戒。如果如法、如毗尼（Vinaya，戒律）、如佛教，三次告誡她們，她們仍然不肯放棄，這位比丘尼就犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。（第十六事完）
佛陀住在王舍城（Rajagrha）。當時，幫助提婆達多（Devadatta）的比丘尼們，前往告訴達摩（Dharma）和曇彌（Dhammika）兩位比丘尼，這樣說：『你們不要分開行動，應當同心協力。如果你們分開行動，就不會增長，同心協力就會增長。比丘尼僧團中也有像你們這樣的人，僧團因為嗔恨的緣故，才教導你們分開行動。』當時，有一位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事，心中不悅，用各種理由呵責說：『怎麼能稱為比丘尼，前往告訴達摩（Dharma）和曇彌（Dhammika）比丘尼說：『你們不要分開行動，應當同心協力。如果分開行動，就不會增長，同心協力就會增長。比丘
【English Translation】 English version: Offense. If, after gentle admonishment, they do not abandon these actions, they should be restrained and instructed through four karmas (karma). The method of karma is as follows: In a united Sangha (community), a Bhikkhuni (nun) announces to the Sangha: 'Venerable Bhikkhunis, listen! These two Bhikkhunis, Dharma and Dhammika, are of one mind in committing evil deeds, have a bad reputation, constantly trouble the Sangha, and conceal each other's offenses. They have been gently admonished, but they still refuse to abandon these actions. If the Sangha deems it the right time and permits it, the Sangha now instructs these two Bhikkhunis: 'Do not be of one mind in committing evil deeds, do not have a bad reputation, do not constantly trouble the Bhikkhuni Sangha, and do not conceal each other's offenses.' This is called a declaration.' This is how the four karmas are performed. 'The Sangha has instructed them, the Sangha permits it, and because everyone remains silent, this matter is thus established!' As the Buddha previously said, these Bhikkhunis, the other Bhikkhunis should admonish them, even to the point of advising them three times to abandon these actions. This is called admonishment, this is called instruction, this is called admonishment and instruction. If, after gentle admonishment, they do not abandon these actions, it is not an offense. The first saying, saying finished, saying unfinished; the second saying, saying finished, saying unfinished; the third saying, saying unfinished; an unlawful assembly of a separate group (an unlawful assembly of a separate group), an unlawful assembly of a united group (an unlawful assembly of a united group), an assembly that appears lawful but is separate (an assembly that appears lawful but is separate), an assembly that appears lawful but is united (an assembly that appears lawful but is united), a lawful assembly of a separate group (a lawful assembly of a separate group), differing from the Dharma, the Vinaya (Vinaya, monastic rules), and the Buddha's teachings. If, after admonishing them, they still refuse to abandon these actions, it is not an offense. If it is in accordance with the Dharma, the Vinaya (Vinaya), and the Buddha's teachings, and after admonishing them three times, they still refuse to abandon these actions, this Bhikkhuni commits a Sanghavasesa (Sanghavasesa, an offense requiring a meeting of the Sangha for absolution). (The sixteenth matter is concluded.)
The Buddha was in Rajagrha (Rajagrha). At that time, the Bhikkhunis who were helping Devadatta (Devadatta) went to tell the two Bhikkhunis, Dharma and Dhammika, saying: 'Do not act separately, you should be of one mind. If you act separately, you will not grow, but if you are of one mind, you will grow. There are also those like you in the Bhikkhuni Sangha, and the Sangha, out of anger, is instructing you to act separately.' At that time, there was a Bhikkhuni who was content with little, practicing the dhuta (dhuta, ascetic practices), and upon hearing this, she was displeased and rebuked them with various reasons, saying: 'How can you be called Bhikkhunis, going to tell the Bhikkhunis Dharma and Dhammika: 'Do not act separately, you should be of one mind. If you act separately, you will not grow, but if you are of one mind, you will grow. Bhikkhu'
尼僧中亦有如汝等者，僧以瞋故，教汝別離行。』」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，往語達摩曇彌比丘尼言：『汝等莫別離行，當同心行。若別離行者不得增長，同心行者便得增長。比丘尼僧中亦有如汝等者，僧以瞋故，教汝別離行。』」種種因緣呵責已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼教二比丘尼言：『汝等莫別離行，當同心行。別離行者不得增長，同心行者便得增長。比丘尼僧中亦有如汝等者，僧以瞋故，教汝別離行。』諸比丘尼，應如是諫是比丘尼：『汝莫教是二比丘尼作是言：「汝等莫別離行，當同心行。別離行者不得增長，同心行者便得增長。比丘尼僧中亦有如汝等者，僧以瞋故，教汝別離行。」汝當舍是勸邪行事。』諸比丘尼如是諫時，是比丘尼堅持是事不捨者，諸比丘尼應第二、第三諫令舍是事。第二、第三諫時舍者善。若不捨者，是法乃至三諫，僧伽婆尸沙。可悔過。」
僧伽婆尸沙者，是罪屬僧，僧中有殘，因僧前悔過除滅，是名僧伽婆尸沙。
是中犯者，若比丘尼勸二比丘尼言：「汝等莫別離行。」偷蘭遮。「當同心行」
【現代漢語翻譯】 現代漢語譯本： 『尼姑中也有像你們這樣的人，僧團因為嗔恨的緣故，教唆你們分離行動。』用種種因緣呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧團，明知故問幫助調達（Devadatta，佛陀的堂兄，試圖分裂僧團）的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能身為比丘尼，去告訴達摩曇彌（Dhammadinna，比丘尼的名字）比丘尼說：『你們不要分離行動，應當同心同德。如果分離行動就不能增長，同心同德就能增長。比丘尼僧團中也有像你們這樣的人，僧團因為嗔恨的緣故，教唆你們分離行動。』用種種因緣呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼教唆兩個比丘尼說：『你們不要分離行動，應當同心同德。分離行動就不能增長，同心同德就能增長。比丘尼僧團中也有像你們這樣的人，僧團因為嗔恨的緣故，教唆你們分離行動。』眾比丘尼，應當這樣勸誡這位比丘尼：『你不要教唆這兩個比丘尼說這樣的話：「你們不要分離行動，應當同心同德。分離行動就不能增長，同心同德就能增長。比丘尼僧團中也有像你們這樣的人，僧團因為嗔恨的緣故，教唆你們分離行動。」你應該放棄這種勸人作惡的行為。』眾比丘尼這樣勸誡時，如果這位比丘尼堅持不放棄這種行為，眾比丘尼應當第二次、第三次勸誡她放棄這種行為。第二次、第三次勸誡時如果放棄就好。如果不放棄，這就是僧伽婆尸沙（Sanghavasesa，僧殘罪），需要經過三次勸誡，才能確定罪名。可以悔過。』
僧伽婆尸沙（Sanghavasesa，僧殘罪）的意思是，這種罪屬於僧團，僧團中有殘餘，需要在僧團面前懺悔才能消除，這叫做僧伽婆尸沙（Sanghavasesa，僧殘罪）。
這裡所說的犯戒行為是，如果比丘尼勸說兩個比丘尼說：『你們不要分離行動。』這犯了偷蘭遮（Thullanacca，一種較輕的罪名）。『應當同心同德。』
【English Translation】 English version: 『Among the nuns, there are those like you, whom the Sangha, out of anger, instructs to separate and act independently.』 After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, knowing the situation, gathered the two assemblies of monks and nuns and deliberately asked the nun who was assisting Devadatta (Buddha's cousin, who attempted to create a schism in the Sangha): 『Did you actually do this?』 She replied: 『I did, World-Honored One!』 The Buddha rebuked her with various reasons, saying: 『How can you, as a nun, go and tell the nun Dhammadinna (name of a Bhikkhuni): 『You should not separate and act independently; you should be of one mind and heart. If you separate and act independently, you will not grow; if you are of one mind and heart, you will grow. Among the nuns, there are those like you, whom the Sangha, out of anger, instructs to separate and act independently.』 After rebuking her with various reasons, he said to the monks: 『For these ten benefits, I establish a precept for the nuns. From now on, this precept should be recited as follows: If a nun instructs two nuns, saying: 『You should not separate and act independently; you should be of one mind and heart. If you separate and act independently, you will not grow; if you are of one mind and heart, you will grow. Among the nuns, there are those like you, whom the Sangha, out of anger, instructs to separate and act independently.』 The nuns should admonish this nun in this way: 『You should not instruct these two nuns to say such things: 「You should not separate and act independently; you should be of one mind and heart. If you separate and act independently, you will not grow; if you are of one mind and heart, you will grow. Among the nuns, there are those like you, whom the Sangha, out of anger, instructs to separate and act independently.」 You should abandon this evil practice of advising others to do wrong.』 When the nuns admonish her in this way, if this nun persists and does not abandon this practice, the nuns should admonish her a second and third time to abandon this practice. If she abandons it at the second or third admonition, that is good. If she does not abandon it, this is a Sanghavasesa (offense requiring a meeting of the Sangha for absolution), requiring three admonitions to confirm the offense. It can be repented.』
Sanghavasesa (offense requiring a meeting of the Sangha for absolution) means that this offense belongs to the Sangha, there is a residue within the Sangha, and it must be repented before the Sangha to be eliminated. This is called Sanghavasesa (offense requiring a meeting of the Sangha for absolution).
The offense here refers to, if a nun advises two nuns, saying: 『You should not separate and act independently.』 This is a Thullanacca (a lesser offense). 『You should be of one mind and heart.』
，偷蘭遮。若言：「別離行者不得增長」，偷蘭遮。「同心行者便得增長」，偷蘭遮。若言：「比丘尼僧中亦有如汝等者，僧瞋故教汝別離行。」呵責比丘尼僧故，波逸提。諸比丘尼先應軟語教舍者，應教作四偷蘭遮、一波逸提悔過出罪。若軟語不捨者，應白四羯磨約敕。羯磨法者，一心和合僧，一比丘尼僧中唱言：「大德尼僧聽！是某甲比丘尼，教某甲二比丘尼，作是言：『汝等莫別離行，當同心行。別離行者不得增長，同心行者便得增長。比丘尼僧中亦有如汝等者，但僧瞋故，教汝別離行。』已軟語約敕不捨。若僧時到僧忍聽，今僧約敕某甲比丘尼：『汝莫教某甲二比丘尼作是言：「汝莫別離行，當同心行。別離行者不得增長，同心行者便得增長。僧中亦有如汝等者，僧以瞋故，教汝別離行。」汝當舍是勸邪行事。』是名白。」如是白四羯磨。「僧與某甲比丘尼約敕竟，僧忍，默然故，是事如是持！」如佛先說，是比丘尼，諸比丘尼乃至三諫令舍是事者，是名為約敕，是名為教，是名約敕教。若軟語約敕不捨者，未犯。初說說未竟說竟、第二說說未竟說竟、第三說說未竟、非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、異法異律異佛教，若約敕不捨者，未犯。若如法、如律、如佛教，三約敕不捨者，
【現代漢語翻譯】 現代漢語譯本： 偷蘭遮（Sthūlātyaya，一種較輕的罪名）。如果說：『別離修行的人不會增長（功德）』，偷蘭遮。『同心修行的人便會增長（功德）』，偷蘭遮。如果說：『比丘尼僧團中也有像你們這樣的人，（但）僧團因為嗔恨的緣故，才教你們別離修行。』呵責比丘尼僧團的緣故，波逸提（Pāyantika，一種罪名）。 眾比丘尼首先應該用溫和的言語教導不願捨棄（邪見）的比丘尼，應該教導她對四種偷蘭遮罪、一種波逸提罪進行懺悔，以求出罪。如果用溫和的言語勸說她仍然不捨棄（邪見），就應該通過四次羯磨（Kamma，僧團的決議程式）來約束她。羯磨的方法是，一心和合的僧團，在一個比丘尼僧團中宣告說：『大德尼僧聽！這位某甲比丘尼，教導某甲和某乙兩位比丘尼，說這樣的話：『你們不要別離修行，應當同心修行。別離修行的人不會增長（功德），同心修行的人便會增長（功德）。比丘尼僧團中也有像你們這樣的人，只是僧團因為嗔恨的緣故，才教你們別離修行。』已經用溫和的言語約束她，但她仍然不捨棄（邪見）。如果僧團認為時機已到，僧團同意，現在僧團約束某甲比丘尼：『你不要教導某甲和某乙兩位比丘尼說這樣的話：「你們不要別離修行，應當同心修行。別離修行的人不會增長（功德），同心修行的人便會增長（功德）。僧團中也有像你們這樣的人，僧團因為嗔恨的緣故，才教你們別離修行。」你應當捨棄這種勸導邪行的事。』這叫做白（宣佈）。』 像這樣進行四次羯磨宣告：『僧團與某甲比丘尼的約束已經完成，僧團同意，因為大家默然不語，所以這件事就這樣成立！』正如佛陀先前所說，這位比丘尼，眾比丘尼乃至三次勸諫她捨棄這件事，這叫做約束，這叫做教導，這叫做約束教導。如果用溫和的言語約束她仍然不捨棄（邪見），未犯（戒）。第一次說，說完或未說完；第二次說，說完或未說完；第三次說，未說完；非法別眾（非法的分裂僧團）、非法和合眾（非法的僧團集會）、似法別眾（表面上合法但實際分裂僧團）、似法和合眾（表面上合法但實際非法的僧團集會）、如法別眾（如法的分裂僧團）、異法異律異佛教（與佛法戒律相違背的教導），如果約束她仍然不捨棄（邪見），未犯（戒）。如果如法、如律、如佛教導，三次約束她仍然不捨棄（邪見），
【English Translation】 English version: Sthūlātyaya (a minor offense). If one says: 'Those who practice separately will not increase (merit),' Sthūlātyaya. 'Those who practice with one mind will increase (merit),' Sthūlātyaya. If one says: 'There are also those like you in the Bhikkhuni Sangha (community of nuns), but the Sangha, out of anger, teaches you to practice separately,' because of criticizing the Bhikkhuni Sangha, Pāyantika (an offense). The Bhikkhunis should first gently teach the Bhikkhuni who is unwilling to abandon (wrong views), and should teach her to confess and expiate the four Sthūlātyaya offenses and one Pāyantika offense. If she still does not abandon (wrong views) after being gently persuaded, she should be restrained through four Kammavācanā (formal acts of the Sangha). The method of the Kamma is that the Sangha, with one mind and in harmony, announces in a Bhikkhuni Sangha: 'Listen, Venerable Bhikkhuni Sangha! This Bhikkhuni, named so-and-so, teaches Bhikkhunis so-and-so and so-and-so, saying these words: 'You should not practice separately, you should practice with one mind. Those who practice separately will not increase (merit), those who practice with one mind will increase (merit). There are also those like you in the Bhikkhuni Sangha, but the Sangha, out of anger, teaches you to practice separately.' She has been gently restrained, but she still does not abandon (wrong views). If the Sangha deems it is the right time, and the Sangha agrees, now the Sangha restrains Bhikkhuni so-and-so: 'You should not teach Bhikkhunis so-and-so and so-and-so to say these words: "You should not practice separately, you should practice with one mind. Those who practice separately will not increase (merit), those who practice with one mind will increase (merit). There are also those like you in the Sangha, but the Sangha, out of anger, teaches you to practice separately." You should abandon this act of encouraging wrong practice.' This is called a formal announcement.' Like this, four Kammavācanā announcements are made: 'The Sangha's restraint of Bhikkhuni so-and-so is completed, the Sangha agrees, because everyone is silent, therefore this matter is established!' Just as the Buddha previously said, this Bhikkhuni, the Bhikkhunis even advise her three times to abandon this matter, this is called restraint, this is called teaching, this is called restrained teaching. If she still does not abandon (wrong views) after being gently restrained, there is no offense. The first saying, whether finished or unfinished; the second saying, whether finished or unfinished; the third saying, unfinished; unlawful separate assembly (an unlawful division of the Sangha), unlawful united assembly (an unlawful gathering of the Sangha), seemingly lawful separate assembly (a seemingly lawful but actually divisive Sangha), seemingly lawful united assembly (a seemingly lawful but actually unlawful Sangha), lawful separate assembly (a lawful division of the Sangha), teachings that are different from the Dharma, different from the Vinaya, and different from the Buddha's teachings, if she still does not abandon (wrong views) after being restrained, there is no offense. If according to the Dharma, according to the Vinaya, according to the Buddha's teachings, she is restrained three times and still does not abandon (wrong views),
是比丘犯僧伽婆尸沙。(第十七事竟)◎
◎尼三十捨墮法第三(此中十九同故不出，余不同者具出之)
佛在王舍城。爾時有助調達比丘尼，多畜缽，破壞不用。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，多畜缽，破壞不用？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，多畜缽，破壞不用？」種種因緣呵責已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼畜長缽乃至一夜，過是畜者，尼薩耆波逸提。」
一夜者，從日沒至地未了，是中間名一夜。
缽者，有三種：上、中、下。上缽者，受三缽他飯、一缽他羹、余可食物半羹，是名為上缽。下缽者，受一缽他飯、半缽他羹、余可食物半羹，是名下缽。上下中間，是名中缽。若過上減下不名缽。
尼薩耆波逸提者，是缽應舍，波逸提罪應悔過。
是中犯者，若比丘尼畜長缽過一夜者，尼薩耆波逸提。(第十九事竟。前注既云同故不出，此同比丘何獨重出？此但一夜，彼過十日耳。)
佛在舍衛國。爾時有善比丘尼是舊，助調達比丘尼是客，是住
【現代漢語翻譯】 現代漢語譯本：是比丘犯僧伽婆尸沙（Sanghavasesa，僧殘）。（第十七事竟）
尼三十捨墮法第三（此中十九條與比丘相同故不重複，其餘不同之處詳細列出）
佛陀在王舍城（Rajagrha）。當時，有位幫助提婆達多（Devadatta）的比丘尼，蓄積很多缽（patra，食器），損壞了也不使用。僧團中有些比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，用各種理由呵責她說：『怎麼能稱為比丘尼，蓄積很多缽，損壞了也不使用？』用各種理由呵責之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知此事而故意問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能稱為比丘尼，蓄積很多缽，損壞了也不使用？』用各種理由呵責之後，告訴眾比丘：『爲了十種利益，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼蓄積過多的缽，乃至超過一夜，超過這個期限蓄積的，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，捨墮）。』
一夜是指，從日落到天亮之前，這段時間稱為一夜。
缽有三種：上缽、中缽、下缽。上缽，可以容納三缽他（pattha，容量單位）的飯、一缽他的羹、剩餘的可食用食物半缽他，這稱為上缽。下缽，可以容納一缽他的飯、半缽他的羹、剩餘的可食用食物半缽他，這稱為下缽。上下缽容量的中間值，稱為中缽。超過上缽或小於下缽的，不能稱為缽。
尼薩耆波逸提是指，這個缽應該捨棄，犯了波逸提罪（Pacittiya，單墮）應該懺悔。
這裡所說的犯戒是指，如果比丘尼蓄積過多的缽超過一夜，觸犯尼薩耆波逸提。（第十九事竟。前面註明已經說過相同的內容所以不重複，這裡與比丘的戒律相同為何單獨重複列出？這裡只說一夜，比丘的戒律是超過十日。）
佛陀在舍衛國（Sravasti）。當時，有位善良的比丘尼是原住民，幫助提婆達多的比丘尼是新來的。
【English Translation】 English version: It is a Bhikkhu who commits a Sanghavasesa (formal meeting of the Sangha). (End of the Seventeenth matter)
The Third Nissaggiya Pacittiya Rule for Bhikkhunis (Nineteen of these are the same as for Bhikkhus and are therefore not repeated here; the remaining differences are fully explained)
The Buddha was in Rajagrha (King's Abode). At that time, there was a Bhikkhuni who assisted Devadatta (God-given), and she accumulated many bowls (patra, alms bowl), which she damaged and did not use. Among the Bhikkhunis, there were some who were of few desires, content, and practiced the dhuta (ascetic practices). Hearing of this matter, they were displeased and rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni, accumulating many bowls, which you damage and do not use?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, knowing this matter, convened the Sangha (community) of both Bhikkhus and Bhikkhunis, and knowingly asked the Bhikkhuni who assisted Devadatta, 'Did you really do this?' She replied, 'I did, Lord!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni, accumulating many bowls, which you damage and do not use?' After rebuking her with various reasons, he said to the Bhikkhus, 'For ten benefits, I establish a rule for the Bhikkhunis. From now on, this rule should be stated as follows: If a Bhikkhuni keeps an extra bowl, even for one night, exceeding this limit, it is a Nissaggiya Pacittiya (forfeiture entailing expiation).'
'One night' means from sunset to before dawn; this period is called 'one night'.
There are three types of bowls: superior, medium, and inferior. A superior bowl can hold three patthas (unit of measure) of rice, one pattha of soup, and half a pattha of remaining edible food; this is called a superior bowl. An inferior bowl can hold one pattha of rice, half a pattha of soup, and half a pattha of remaining edible food; this is called an inferior bowl. The value between the superior and inferior bowl is called a medium bowl. Anything exceeding the superior bowl or less than the inferior bowl is not considered a bowl.
Nissaggiya Pacittiya means that the bowl should be forfeited, and the offense of Pacittiya (expiation) should be confessed.
The offense here refers to, if a Bhikkhuni keeps an extra bowl for more than one night, it is a Nissaggiya Pacittiya. (End of the Nineteenth matter. The previous note stated that the same content was not repeated, so why is this repeated separately from the Bhikkhu's rule? This only mentions one night, while the Bhikkhu's rule is more than ten days.)
The Buddha was in Sravasti (Well-known). At that time, there was a virtuous Bhikkhuni who was a resident, and the Bhikkhuni who assisted Devadatta was a newcomer.
處得佈施衣，安居僧應分。舊比丘尼言：「是夏末後月，是住處受迦絺那衣，此是時衣，安居僧應分。」助調達比丘尼言：「汝等不善知，雖夏末月受迦絺那衣，此是非時衣，現前僧應分。」爾時助調達比丘尼，時衣作非時衣分。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，時衣作非時衣分？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，時衣作非時衣分？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼時衣作非時衣分，尼薩耆波逸提。」
尼薩耆波逸提者，是衣應舍，波逸提罪應悔過。
是中犯者，若比丘尼時衣作非時衣分者，隨分時隨得爾所尼薩耆波逸提。(第二十事竟)
佛在王舍城。爾時助調達比丘尼是舊，有善比丘尼是客。是中僧得佈施衣，現前僧應分。客比丘尼言：「此非夏末月，是住處不受迦絺那衣，是衣應現前僧分。」助調達比丘尼言：「雖非夏末月不受迦絺那衣，然此是時衣，此安居僧應分。」爾時助調達比丘尼，非時衣作時衣分。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因
【現代漢語翻譯】 現代漢語譯本： 處得佈施的衣服，安居僧應該分。舊的比丘尼說：『現在是夏末後的月份，這個住處已經接受了迦絺那衣（Kathina-robe，一種在雨季安居結束后僧侶可以接受的特殊佈施），這是時衣，安居僧應該分。』幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的比丘尼說：『你們不善於瞭解，即使夏末月份接受了迦絺那衣，這仍然是非時衣，現前僧應該分。』當時，幫助提婆達多的比丘尼，把時衣當作非時衣來分。其中有比丘尼，少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事心裡不高興，用種種因緣呵責說：『怎麼能稱為比丘尼，把時衣當作非時衣來分？』用種種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能稱為比丘尼，把時衣當作非時衣來分？』用種種因緣呵責后，告訴眾比丘：『因為十種利益的緣故，與比丘尼結戒。從今以後，這條戒律應該這樣說：如果比丘尼把時衣當作非時衣來分，觸犯尼薩耆波逸提（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪）。』 尼薩耆波逸提的意思是，這件衣服應該捨棄，波逸提罪應該懺悔。 這裡所說的犯戒，是指如果比丘尼把時衣當作非時衣來分，隨著分衣的次數，每次都觸犯尼薩耆波逸提。（第二十事完） 佛陀住在王舍城（Rajagaha，古印度城市）。當時，幫助提婆達多的比丘尼是舊住的比丘尼，有善良的比丘尼是新來的。當時僧團得到佈施的衣服，現前僧應該分。新來的比丘尼說：『現在不是夏末後的月份，這個住處沒有接受迦絺那衣，這件衣服應該由現前僧來分。』幫助提婆達多的比丘尼說：『即使不是夏末後的月份，也沒有接受迦絺那衣，但這仍然是時衣，應該由安居僧來分。』當時，幫助提婆達多的比丘尼，把非時衣當作時衣來分。其中有比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用種種因緣……
【English Translation】 English version: If one obtains a robe from a donation, the resident Sangha should distribute it. An older Bhikkhuni (Buddhist nun) said: 'It is the last month of the summer retreat, and this residence has received the Kathina-robe (Kathina-robe, a special offering of cloth that monks can receive after the rainy season retreat), this is a seasonal robe, and the resident Sangha should distribute it.' A Bhikkhuni who assisted Devadatta (Devadatta, Buddha's cousin who later betrayed him) said: 'You do not understand well, even if the Kathina-robe was received in the last month of the summer retreat, this is still an unseasonal robe, and the present Sangha should distribute it.' At that time, the Bhikkhuni who assisted Devadatta, distributed the seasonal robe as an unseasonal robe. Among them was a Bhikkhuni, of few desires, content, and practicing the dhuta (dhuta, ascetic practices), who, upon hearing this, was displeased and rebuked, saying with various reasons: 'How can one be called a Bhikkhuni and distribute a seasonal robe as an unseasonal robe?' After rebuking with various reasons, she reported it in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and knowingly asked the Bhikkhuni who assisted Devadatta: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni and distribute a seasonal robe as an unseasonal robe?' After rebuking with various reasons, he told the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni distributes a seasonal robe as an unseasonal robe, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense that requires forfeiture and confession).' Nissaggiya Pacittiya means that the robe should be forfeited, and the Pacittiya offense should be confessed. The offense here refers to if a Bhikkhuni distributes a seasonal robe as an unseasonal robe, with each distribution, she commits a Nissaggiya Pacittiya offense. (End of the twentieth matter) The Buddha was residing in Rajagaha (Rajagaha, an ancient Indian city). At that time, the Bhikkhuni who assisted Devadatta was an older resident, and there was a virtuous Bhikkhuni who was a newcomer. At that time, the Sangha received a robe from a donation, and the present Sangha should distribute it. The newcomer Bhikkhuni said: 'It is not the last month of the summer retreat, and this residence has not received the Kathina-robe, this robe should be distributed by the present Sangha.' The Bhikkhuni who assisted Devadatta said: 'Even if it is not the last month of the summer retreat, and the Kathina-robe has not been received, this is still a seasonal robe, and it should be distributed by the resident Sangha.' At that time, the Bhikkhuni who assisted Devadatta, distributed the unseasonal robe as a seasonal robe. Among them was a Bhikkhuni, of few desires, content, and practicing the dhuta, who, upon hearing this, was displeased and with various reasons...
緣呵責言：「云何名比丘尼，非時衣作時衣分？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，非時衣作時衣分？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼非時衣作時衣分，尼薩耆波逸提。」
尼薩耆波逸提者，是衣應舍，波逸提罪應悔過。
是中犯者，若比丘尼，非時衣作時衣分，尼薩耆波逸提。隨分時，隨得爾所尼薩耆波逸提。(第二十一事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，有弟子名施越沙，善好有功德。偷蘭難陀與是弟子一割截衣，著詣祇洹。是比丘尼與跋難陀知舊相識，跋難陀見是比丘尼來，於是衣中心生貪著。是比丘尼頭面禮足一面坐，跋難陀言：「善女！汝衣好可愛。」比丘尼言：「實好。」跋難陀言：「可以施我。」比丘尼言：「我不得與。」跋難陀言：「我當以衣與汝貿。」比丘尼言：「不能。」跋難陀是大法師，辯才能善說法，即為說種種微妙法，令比丘尼生歡喜心，持割截衣與跋難陀，跋難陀即與一可可衣。比丘尼著是衣，入比丘尼精舍，和上尼問言：「汝衣所在？」答言：「與他貿易。」「為與誰貿？」答言
【現代漢語翻譯】 現代漢語譯本 緣呵責言：『如何稱為比丘尼，將非時製作的衣服當作及時製作的衣服分發？』用種種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集兩部僧眾，明知故問幫助提婆達多（Devadatta）的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責：『如何稱為比丘尼，將非時製作的衣服當作及時製作的衣服分發？』用種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼將非時製作的衣服當作及時製作的衣服分發，犯尼薩耆波逸提（Nissaggiya Pacittiya）。』
尼薩耆波逸提（Nissaggiya Pacittiya）的意思是，這件衣服應該捨棄，犯波逸提（Pacittiya）罪應該懺悔。
在這條戒律中，違犯者，如果比丘尼將非時製作的衣服當作及時製作的衣服分發，犯尼薩耆波逸提（Nissaggiya Pacittiya）。隨著分發的時間，隨著得到的數量，犯相應數量的尼薩耆波逸提（Nissaggiya Pacittiya）。（第二十一事完）
佛陀在舍衛國（Savatthi）。當時，偷蘭難陀（Thullananda）比丘尼，有一個弟子名叫施越沙（Seyyasa），善良美好且有功德。偷蘭難陀（Thullananda）給這個弟子一件割截衣，讓她穿著去祇洹（Jetavana）。這位比丘尼與跋難陀（Bhallika）是相識的老朋友，跋難陀（Bhallika）看見這位比丘尼來了，於是對這件衣服心生貪念。這位比丘尼頂禮跋難陀（Bhallika）的雙足，在一旁坐下，跋難陀（Bhallika）說：『善女！你的衣服真好，真可愛。』比丘尼說：『確實很好。』跋難陀（Bhallika）說：『可以送給我嗎？』比丘尼說：『我不能給你。』跋難陀（Bhallika）說：『我可以用衣服和你交換。』比丘尼說：『不能。』跋難陀（Bhallika）是大法師，辯才很好，善於說法，就為比丘尼說了種種微妙的佛法，讓比丘尼生起歡喜心，就把割截衣給了跋難陀（Bhallika），跋難陀（Bhallika）就給了一件可可衣。比丘尼穿著這件衣服，進入比丘尼精舍，和上尼問：『你的衣服在哪裡？』回答說：『與他人交換了。』『與誰交換了？』回答說
【English Translation】 English version The nuns rebuked her, saying: 'How is it that you are called a bhikkhuni (female monastic), and you distribute untimely-made robes as timely-made robes?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, on account of this matter, convened the Sangha (monastic community) of both bhikkhus (male monastics) and bhikkhunis, and knowingly asked the bhikkhuni who was helping Devadatta (a monk who challenged the Buddha): 'Did you really do this?' She replied: 'I really did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How is it that you are called a bhikkhuni, and you distribute untimely-made robes as timely-made robes?' After rebuking her with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni distributes an untimely-made robe as a timely-made robe, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).'
Nissaggiya Pacittiya means that the robe should be forfeited, and the offense of Pacittiya (an offense requiring confession) should be confessed.
In this precept, the offender, if a bhikkhuni distributes an untimely-made robe as a timely-made robe, commits a Nissaggiya Pacittiya. According to the time of distribution, according to the amount received, she commits that many Nissaggiya Pacittiyas. (The twenty-first incident ends)
The Buddha was in Savatthi (a major city in ancient India). At that time, the bhikkhuni Thullananda (a well-known, often problematic nun), had a disciple named Seyyasa (meaning 'superior' or 'excellent'), who was virtuous and meritorious. Thullananda (the nun's name) gave this disciple a robe made of cut pieces of cloth, and had her wear it to Jetavana (a famous monastery). This bhikkhuni was an old acquaintance of Bhallika (a monk's name), and when Bhallika (the monk's name) saw this bhikkhuni coming, he became greedy for the robe. This bhikkhuni bowed at Bhallika's (the monk's name) feet and sat to one side. Bhallika (the monk's name) said: 'Good woman! Your robe is so beautiful and lovely.' The bhikkhuni said: 'It is indeed good.' Bhallika (the monk's name) said: 'Could you give it to me?' The bhikkhuni said: 'I cannot give it to you.' Bhallika (the monk's name) said: 'I will exchange a robe with you.' The bhikkhuni said: 'I cannot.' Bhallika (the monk's name) was a great Dharma teacher, with excellent eloquence and skill in teaching the Dharma, so he taught the bhikkhuni various subtle Dharmas, causing the bhikkhuni to develop a joyful mind, and she gave the cut-piece robe to Bhallika (the monk's name), who then gave her a 'kakaka' robe (a robe of lesser value). The bhikkhuni wore this robe and entered the bhikkhuni's monastery. The preceptress asked: 'Where is your robe?' She replied: 'I exchanged it with someone.' 'With whom did you exchange it?' She replied:
：「與跋難陀。」和上尼言：「跋難陀欺誑誘汝。」弟子言：「若誑若誘已與貿竟。」和上尼言：「是衣價大，汝今所著者價直甚少。」弟子言：「大價小價我以貿竟。」和上尼言：「可還取來，若不得者終身驅汝出。」是弟子畏盡形驅出故，即往索衣言：「本衣還我，我還汝衣。」跋難陀言：「我已貿竟，不還汝衣。」施越沙言：「汝誑我誘我。」答言：「若誑若誘我已貿竟，終不相還。」施越沙言：「若不還我割截衣者，和上尼盡形驅我。」答言：「若驅以不驅我已貿竟。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責施越沙言：「云何名比丘尼，與比丘貿衣，還悔言：『我還汝衣，汝還我衣。』」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問施越沙比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，與比丘貿衣，還悔言：『我還汝衣，汝還我衣。』」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼與比丘貿衣，後到比丘所作是言：『我還汝衣，汝還我衣。』尼薩耆波逸提。」
尼薩耆波逸提者，是衣應舍，波逸提罪應悔過。
是中犯者，若比丘尼與比丘貿衣，後到比丘所作是言：「我還汝衣，汝還我衣
【現代漢語翻譯】 現代漢語譯本： 和上尼（Upajjhaya，尼僧的導師）對跋難陀（Nanda，比丘的名字）說：『跋難陀欺騙誘惑你。』弟子說：『無論欺騙還是誘惑，我已經和他交易完畢。』和上尼說：『那件衣服價值很高，你現在穿的這件價值很低。』弟子說：『無論高價低價，我已經交易完畢。』和上尼說：『可以去要回來，如果不能要回來，我就終身驅逐你。』這位弟子因為害怕被終身驅逐，就去索要衣服說：『把原來的衣服還給我，我把這件衣服還給你。』跋難陀說：『我已經交易完畢，不還你衣服。』施越沙（Sivasa，比丘尼的名字）說：『你欺騙我誘惑我。』跋難陀回答說：『無論欺騙還是誘惑，我已經交易完畢，終究不會還給你。』施越沙說：『如果不還我，割截衣服的人，和上尼會終身驅逐我。』跋難陀回答說：『無論驅逐不驅逐，我已經交易完畢。』 其中有位比丘尼，少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事心裡不高興，呵責施越沙說：『怎麼能叫比丘尼，與比丘交易衣服，還後悔說：「我還你衣服，你還我衣服。」』用種種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知此事卻故意問施越沙比丘尼：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能叫比丘尼，與比丘交易衣服，還後悔說：「我還你衣服，你還我衣服。」』用種種因緣呵責之後，告訴眾比丘：『因為十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼與比丘交易衣服，之後到比丘那裡說：「我還你衣服，你還我衣服。」犯尼薩耆波逸提（Nissaggiya Pacittiya，一種罪名）。』 尼薩耆波逸提的意思是，這件衣服應該捨棄，犯波逸提罪（Pacittiya，一種罪名）應該懺悔。 這裡所說的犯戒者，是指比丘尼與比丘交易衣服，之後到比丘那裡說：「我還你衣服，你還我衣服。」
【English Translation】 English version: The Upajjhaya (female preceptor) said to Nanda (name of a bhikkhu): 'Nanda, he deceived and seduced you.' The disciple said: 'Whether it was deception or seduction, I have already completed the exchange.' The Upajjhaya said: 'That garment is of great value, while what you are now wearing is of very little value.' The disciple said: 'Whether of great or little value, I have already completed the exchange.' The Upajjhaya said: 'You can go and get it back; if you cannot get it back, I will expel you for life.' Because this disciple feared being expelled for life, she went to demand the garment, saying: 'Return my original garment to me, and I will return your garment to you.' Nanda said: 'I have already completed the exchange; I will not return your garment.' Sivasa (name of a bhikkhuni) said: 'You deceived me and seduced me.' He replied: 'Whether it was deception or seduction, I have already completed the exchange; I will certainly not return it to you.' Sivasa said: 'If you do not return it to me, the one who cuts the garment, the Upajjhaya will expel me for life.' He replied: 'Whether she expels you or not, I have already completed the exchange.' Among them was a bhikkhuni, of few desires, content, and practicing dhuta (ascetic practices), who, upon hearing of this matter, was displeased and rebuked Sivasa, saying: 'How can one be called a bhikkhuni, exchanging garments with a bhikkhu, and then regretting it, saying: "I will return your garment to you, and you return my garment to me."' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and, knowing the matter, deliberately asked the bhikkhuni Sivasa: 'Did you actually do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can one be called a bhikkhuni, exchanging garments with a bhikkhu, and then regretting it, saying: "I will return your garment to you, and you return my garment to me."' After rebuking her with various reasons, he said to the bhikkhus: 'For the sake of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni exchanges a garment with a bhikkhu, and later goes to the bhikkhu and says: "I will return your garment to you, and you return my garment to me," it is a Nissaggiya Pacittiya (an offense requiring expiation).' Nissaggiya Pacittiya means that the garment should be forfeited, and the offense of Pacittiya should be confessed. The offender here refers to a bhikkhuni who exchanges a garment with a bhikkhu, and later goes to the bhikkhu and says: 'I will return your garment to you, and you return my garment to me.'
。」尼薩耆波逸提。若比丘尼後到比丘所言：「汝衣還屬汝，我衣雖非我許，但與我來。」突吉羅。(第二十二事竟)
佛在舍衛國。爾時眾多居士、居士婦，為偷蘭難陀比丘尼故，各各辦衣價作是言：「我等以是衣價，買如是如是衣，與偷蘭難陀。」偷蘭難陀聞已問諸居士：「實爾不？」答言：「實爾。」問言：「是衣何似？」答言：「如是，如是。」比丘尼言：「善好！我等比丘尼貧窮，汝等不能常有施心，若不能得各各辦者，可共作如是如是一衣與我。」諸居士言：「爾。」諸居士先所辦衣價，更出再三倍價買衣。與比丘尼竟，瞋呵責言：「諸比丘尼不知時、不知量。若施者不知量，受者應知量。我等先所辦物，更再三倍出，我等不是失利，供養是難滿難養無厭足人。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，眾多非親里居士、居士婦作同意？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若為比丘尼故，眾多非親里居士、居士婦各各辦衣價，作是言：『我等持是衣價，各各買如是如是衣，與某甲比丘尼。』是比丘尼先不請，
【現代漢語翻譯】 尼薩耆波逸提（Nisargiya Prayascittika，一種戒律名稱）。如果比丘尼後來對比丘說：『你的衣服還屬於你，我的衣服雖然不是你允許的，但你卻給了我。』犯突吉羅（Dukkata，一種輕罪）。（第二十二事完）
佛陀在舍衛國（Śrāvastī，古印度城市）時。當時，許多居士（Upasaka，在家男信徒）、居士婦（Upasika，在家女信徒）爲了偷蘭難陀（Thullananda，一位比丘尼的名字）比丘尼的緣故，各自準備買衣服的錢，說：『我們用這些買衣服的錢，買這樣這樣的衣服，送給偷蘭難陀。』偷蘭難陀聽了之後，問這些居士：『真的嗎？』回答說：『是真的。』又問：『這些衣服怎麼樣？』回答說：『像這樣，像那樣。』比丘尼說：『很好！我們比丘尼很貧窮，你們不能常常有佈施的心，如果不能各自準備，可以共同做成這樣這樣的一件衣服給我。』居士們說：『可以。』這些居士們把先前準備的買衣服的錢，又拿出兩三倍的錢來買衣服。送給比丘尼之後，生氣地責備說：『這些比丘尼不知時宜，不知分寸。如果佈施的人不知道分寸，接受的人應該知道分寸。我們先前準備的東西，又拿出兩三倍的錢，我們不是損失了利益，供養真是難以滿足，難以養活，沒有厭足的人。』
其中有比丘尼，少欲知足，奉行頭陀行（Dhūta，一種苦行），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾（比丘和比丘尼），明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用種種因緣呵責：『怎麼能叫比丘尼，讓眾多非親屬的居士、居士婦達成這樣的共識？』用種種因緣呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果爲了比丘尼的緣故，眾多非親屬的居士、居士婦各自準備買衣服的錢，說：『我們拿著這些買衣服的錢，各自買這樣這樣的衣服，送給某某比丘尼。』這位比丘尼事先沒有請求，
【English Translation】 『Nisargiya Prayascittika (Name of a monastic rule). If a Bhikkhuni (Buddhist nun) later says to a Bhikkhu (Buddhist monk): 『Your robe still belongs to you, although my robe was not permitted by you, you gave it to me.』 She commits a Dukkata (A minor offense).』 (End of the twenty-second matter)
The Buddha was in Śrāvastī (Ancient Indian city). At that time, many Upasakas (Lay male devotees), and Upasikas (Lay female devotees), for the sake of Thullananda (Name of a Bhikkhuni) Bhikkhuni, each prepared the price of clothing, saying: 『We will use this money for clothing to buy such and such clothes and give them to Thullananda.』 Thullananda, having heard this, asked the Upasakas: 『Is it true?』 They replied: 『It is true.』 She asked: 『What are these clothes like?』 They replied: 『Like this, like that.』 The Bhikkhuni said: 『Very good! We Bhikkhunis are poor, and you cannot always have a mind of generosity. If you cannot each prepare, you can jointly make such and such a robe for me.』 The Upasakas said: 『Yes.』 These Upasakas took out two or three times the price of the clothing they had previously prepared to buy the robe. After giving it to the Bhikkhuni, they angrily rebuked her, saying: 『These Bhikkhunis do not know the time, do not know the measure. If the givers do not know the measure, the receivers should know the measure. We have taken out two or three times more than what we had previously prepared. We are not losing profit, but offering is difficult to satisfy, difficult to nourish, and people are never satisfied.』
Among them, there was a Bhikkhuni who was content with little desire and practiced Dhūta (Austerities), and upon hearing this matter, she was unhappy and reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Sangha (Monastic community) of both orders (Bhikkhus and Bhikkhunis), and knowingly asked Thullananda Bhikkhuni: 『Did you really do this?』 She replied: 『I really did, World Honored One!』 The Buddha rebuked her with various reasons: 『How can you be called a Bhikkhuni, causing many non-relatives Upasakas and Upasikas to reach such a consensus?』 After rebuking her with various reasons, he told the Bhikkhus: 『For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be said as follows: If for the sake of a Bhikkhuni, many non-relative Upasakas and Upasikas each prepare the price of clothing, saying: 『We will take this money for clothing, each buy such and such clothes, and give them to so-and-so Bhikkhuni.』 This Bhikkhuni, without prior request,
後到眾多居士、居士婦所，作是言：『汝等以是衣價，共買如是如是一衣與我，為好故。』是比丘尼得衣者，尼薩耆波夜提。」
為比丘尼者，為偷蘭難陀。
非親里者，親里名父母、兄弟，乃至七世因緣，除是名非親里。
居士、居士婦者，白衣男名居士，白衣女名居士婦。
衣者，白麻衣、赤麻衣、芻麻衣、翅夷羅衣、欽婆羅衣、劫貝衣、憍施耶衣。
衣價者，金銀、車𤦲、馬瑙乃至米穀。
如是如是衣者，如是價、如是色、如是量。
與某甲比丘尼者，與偷蘭難陀。
先不請者，眾多居士、居士婦，先不言：「汝有所須來至我家取。」
同心者，信是居士隨我所索不瞋故。
眾多居士共買如是如是一衣與我為好者，難滿難養無厭足故。若得是衣，尼薩耆波夜提。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，有三種：價、色、量。價者，若比丘尼到眾多居士所言：「汝等共買一錢直衣與我。」若得衣者，三種犯尼薩耆波夜提。三種者，若言：「與我一錢直衣。」若言：「眾共合。」若言：「合買一衣。」若不得，突吉羅。若言：「二錢、三錢乃至百錢直。」得衣者，三種犯尼薩耆波夜提。三種者，若言：「百錢直。
【現代漢語翻譯】 現代漢語譯本：
然後她去到許多居士（在家男信徒）、居士婦（在家女信徒）那裡，這樣說：『你們用這些衣物的價錢，一起給我買這樣這樣的一件衣服，這樣才好。』得到這種衣服的比丘尼（尼：女出家人），犯尼薩耆波夜提（捨墮）。』
這裡的比丘尼，指的是偷蘭難陀（Thullananda，人名）。
非親里，親里指的是父母、兄弟，乃至七世有因緣關係的親屬，排除這些關係之外的，就叫做非親里。
居士、居士婦，白衣男子叫做居士，白衣女子叫做居士婦。
衣物，指的是白麻衣、赤麻衣、芻麻衣、翅夷羅衣（Kshaiyira，一種麻布）、欽婆羅衣（Kambala，毛織品）、劫貝衣（Karpasa，棉布）、憍施耶衣（Kauseya，絲綢）。
衣價，指的是金銀、車𤦲（一種裝飾品）、馬瑙（瑪瑙）乃至米穀。
這樣這樣的衣服，指的是這樣的價格、這樣的顏色、這樣的尺寸。
給某甲比丘尼，指的是給偷蘭難陀。
事先沒有請求，指的是眾多居士、居士婦，事先沒有說過：『你有什麼需要的可以來我家拿。』
同心，指的是相信這些居士會順從我的要求，不會生氣。
眾多居士一起給我買這樣這樣的一件衣服，這樣才好，因為（比丘尼）難以滿足，難以養活，沒有厭足的時候。如果得到這樣的衣服，就犯尼薩耆波夜提。
尼薩耆波夜提，指的是這件衣服應該捨棄，並且對波夜提罪（墮罪）進行懺悔。
這裡所犯的罪，有三種：價格、顏色、尺寸。價格方面，如果比丘尼到眾多居士那裡說：『你們一起給我買一件值一錢的衣服。』如果得到這件衣服，就犯三種尼薩耆波夜提。這三種情況是：如果說：『給我一件值一錢的衣服。』如果說：『大家一起湊錢。』如果說：『合夥買一件衣服。』如果沒有得到，就犯突吉羅（惡作罪）。如果說：『值兩錢、三錢乃至一百錢。』得到衣服，就犯三種尼薩耆波夜提。這三種情況是：如果說：『值一百錢。
【English Translation】 English version:
Then she goes to many laymen (Upasaka) and laywomen (Upasika), saying: 'With the price of these clothes, buy me such and such a garment together, for it would be good.' The Bhikkhuni (Bhikkhuni: female monastic) who obtains such a garment commits a Nissaggiya Pacittiya (requiring forfeiture and expiation).'
The Bhikkhuni here refers to Thullananda (Thullananda, a personal name).
Non-relatives: Relatives are defined as parents, siblings, and those related by kinship up to seven generations. Those outside of these relationships are considered non-relatives.
Laymen and laywomen: A layman is a male householder wearing white clothes, and a laywoman is a female householder wearing white clothes.
Garments refer to white linen, red linen, hemp cloth, Kshaiyira (Kshaiyira, a type of linen), Kambala (Kambala, woolen cloth), Karpasa (Karpasa, cotton), and Kauseya (Kauseya, silk).
The price of the garment refers to gold, silver, carakana (a type of ornament), agate (Agate), and even rice and grain.
'Such and such a garment' refers to such a price, such a color, such a size.
'To a certain Bhikkhuni' refers to Thullananda.
'Without prior invitation' means that the many laymen and laywomen have not previously said: 'If you need anything, come to my house and take it.'
'Of one mind' means believing that these laypeople will comply with my requests and not be angry.
'Many laypeople buy me such and such a garment together, for it would be good,' because (the Bhikkhuni) is difficult to satisfy, difficult to support, and never content. If she obtains such a garment, she commits a Nissaggiya Pacittiya.
Nissaggiya Pacittiya means that the garment should be forfeited, and the Pacittiya offense (an offense requiring expiation) should be confessed.
The offenses here are of three kinds: price, color, and size. Regarding price, if a Bhikkhuni goes to many laypeople and says: 'Buy me a garment worth one karshapana (an ancient coin) together.' If she obtains the garment, she commits three kinds of Nissaggiya Pacittiya. The three kinds are: if she says: 'Give me a garment worth one karshapana.' If she says: 'Pool your money together.' If she says: 'Buy a garment jointly.' If she does not obtain it, she commits a Dukkata (wrongdoing). If she says: 'Worth two karshapanas, three karshapanas, up to one hundred karshapanas.' If she obtains the garment, she commits three kinds of Nissaggiya Pacittiya. The three kinds are: if she says: 'Worth one hundred karshapanas.'
」若言：「眾共合。」若言：「共買一衣。」不得者，突吉羅。是名價。色者，若比丘尼語居士言：「與我青衣。」得者，三種犯尼薩耆波夜提。三種者，若言：「青。」若言：「眾共合，若共買一衣。」不得者，突吉羅。黃、赤、白、黑、赤麻、白麻、芻麻、翅夷羅憍施耶衣、欽婆羅劫貝衣。得衣者，三種犯尼薩耆波夜提。三種者，若言：「劫貝。」若言：「眾共合。」若言：「共買一衣。」不得者，突吉羅。是名色。量者，若比丘尼言：「與我四肘衣。」得衣者，三種犯尼薩耆波夜提。三種者，若言：「與我四肘衣。」若言：「眾共合。」若言：「共買一衣。」不得者，突吉羅。若言：「五肘六肘乃至十八肘衣。」得衣者，三種犯尼薩耆波夜提。三種者，若言：「十八肘。」若言：「眾共合。」若言：「共買一衣。」不得者，突吉羅。若比丘丘尼，乞異衣得異衣、若乞青衣得黃，突吉羅。若乞青得赤、白、黑、白麻、赤麻、芻麻衣翅夷羅衣憍施耶衣、欽婆羅衣劫貝衣，皆突吉羅。如是等索異得異者，突吉羅。
若從親里索、若自恣請、若不索自與，不犯。(第二十三事竟)
佛在王舍城。爾時助調達比丘尼，自為身故乞金銀。諸居士問言：「汝出家人用金銀為？汝比丘尼法，政應乞羹飯、燈燭、薪草
【現代漢語翻譯】 現代漢語譯本 如果（比丘尼）說：『大家一起湊錢。』或者說：『一起合買一件衣服。』而沒有得到，犯突吉羅（Dukkata，惡作）。這叫做『價』（價錢）。 關於顏色，如果比丘尼對居士說：『給我一件青色的衣服。』得到了，三種情況下犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。這三種情況是，如果（比丘尼）說：『青色的。』或者說：『大家一起湊錢，一起合買一件衣服。』而沒有得到，犯突吉羅。 黃色、紅色、白色、黑色、紅麻、白麻、芻麻、翅夷羅憍施耶（Koseyya，絲綢）衣、欽婆羅（Kambala，毛織品）劫貝（Kappasa，棉花）衣。得到這些衣服，三種情況下犯尼薩耆波夜提。這三種情況是，如果（比丘尼）說：『劫貝。』或者說：『大家一起湊錢。』或者說：『一起合買一件衣服。』而沒有得到，犯突吉羅。這叫做『色』（顏色）。 關於尺寸，如果比丘尼說：『給我一件四肘長的衣服。』得到了這件衣服，三種情況下犯尼薩耆波夜提。這三種情況是，如果（比丘尼）說：『給我一件四肘長的衣服。』或者說：『大家一起湊錢。』或者說：『一起合買一件衣服。』而沒有得到，犯突吉羅。如果（比丘尼）說：『五肘、六肘乃至十八肘長的衣服。』得到了這件衣服，三種情況下犯尼薩耆波夜提。這三種情況是，如果（比丘尼）說：『十八肘。』或者說：『大家一起湊錢。』或者說：『一起合買一件衣服。』而沒有得到，犯突吉羅。 如果比丘尼乞求一種衣服，卻得到了另一種衣服；或者乞求青色的衣服，卻得到了黃色的，犯突吉羅。如果乞求青色的卻得到紅色、白色、黑色、白麻、紅麻、芻麻衣、翅夷羅衣、憍施耶衣、欽婆羅衣、劫貝衣，都犯突吉羅。像這樣乞求一種卻得到另一種的，犯突吉羅。 如果從親屬那裡索取，或者在自恣（Pavāraṇā，僧眾舉行儀式，允許其他僧人指出自己的過失）時請求，或者沒有索取而對方主動給予，不犯。（第二十三事完） 佛陀在王舍城（Rājagṛha）。當時，一位幫助提婆達多（Devadatta）的比丘尼，爲了自己乞求金銀。居士們問道：『你們出家人要金銀做什麼？你們比丘尼的規矩，應該乞求羹飯、燈燭、柴草。』
【English Translation】 English version If (a bhikkhuni) says: 'Let's all contribute together.' Or says: 'Let's buy a garment together.' And does not obtain it, (she commits) a dukkata (Dukkata, an offense of wrong-doing). This is called 'price'. Regarding color, if a bhikkhuni says to a householder: 'Give me a blue garment.' If she obtains it, in three instances (she commits) a nissaggiya pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture and confession). These three instances are, if (the bhikkhuni) says: 'Blue.' Or says: 'Let's all contribute together, let's buy a garment together.' And does not obtain it, (she commits) a dukkata. Yellow, red, white, black, red hemp, white hemp, coarse hemp, a garment of chīyira koseyya (Koseyya, silk), kambala (Kambala, wool), or kappasa (Kappasa, cotton). If she obtains these garments, in three instances (she commits) a nissaggiya pacittiya. These three instances are, if (the bhikkhuni) says: 'Kappasa.' Or says: 'Let's all contribute together.' Or says: 'Let's buy a garment together.' And does not obtain it, (she commits) a dukkata. This is called 'color'. Regarding size, if a bhikkhuni says: 'Give me a garment four cubits long.' If she obtains this garment, in three instances (she commits) a nissaggiya pacittiya. These three instances are, if (the bhikkhuni) says: 'Give me a garment four cubits long.' Or says: 'Let's all contribute together.' Or says: 'Let's buy a garment together.' And does not obtain it, (she commits) a dukkata. If (the bhikkhuni) says: 'A garment five cubits, six cubits, up to eighteen cubits long.' If she obtains this garment, in three instances (she commits) a nissaggiya pacittiya. These three instances are, if (the bhikkhuni) says: 'Eighteen cubits.' Or says: 'Let's all contribute together.' Or says: 'Let's buy a garment together.' And does not obtain it, (she commits) a dukkata. If a bhikkhuni asks for one kind of garment but obtains another kind of garment; or asks for a blue garment but obtains a yellow one, (she commits) a dukkata. If she asks for blue but obtains red, white, black, white hemp, red hemp, coarse hemp, a chīyira garment, a koseyya garment, a kambala garment, or a kappasa garment, all (are) dukkata. Like this, asking for one thing but obtaining another, (she commits) a dukkata. If (she asks) from relatives, or requests at the Pavāraṇā (Pavāraṇā, a ceremony held at the end of the rainy season retreat where monks invite others to point out their faults), or if (something) is given without being asked for, there is no offense. (End of the twenty-third matter) The Buddha was in Rājagṛha (Rājagṛha). At that time, a bhikkhuni who was helping Devadatta (Devadatta), was begging for gold and silver for herself. The householders asked: 'What do you renunciates need gold and silver for? Your rule as bhikkhunis should be to beg for soup, rice, lamps, candles, and firewood.'
。」諸比丘尼言：「汝等居士無所知，若乞飲食、燈燭、薪草者，乞名雖多所得利少。若乞金銀者，乞名少所得利多。」諸居士瞋呵責言：「諸比丘尼自言：『善好有功德。』自為乞金銀，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，從居士自為乞金銀？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，自為身乞金銀？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼自為身乞金銀者，尼薩耆波夜提。」
尼薩耆波夜提者，是金銀應舍，波夜提罪應悔過。
是中犯者，若比丘尼自為乞金銀，得尼薩耆波夜提。隨乞，隨得爾所尼薩耆波夜提。若為佛圖乞、若為僧乞、若不乞自與，不犯。(第二十四事竟)
佛在舍衛國。爾時有比丘尼名施越，多知多識，能多得酥、油、蜜、石蜜。有一估客，見是比丘尼即請言：「若汝所須酥、油、蜜、石蜜者，到我舍取。」比丘尼即受請。有一時施越比丘尼到估客舍，作是言：「我須酥。」即與酥。便言：「我不須酥，當與我油。」復與油。又言：「我須蜜
【現代漢語翻譯】 現代漢語譯本：眾比丘尼說：『你們這些居士什麼都不懂，如果乞討飲食、燈燭、柴草，乞討的名目雖然多，但得到的利益卻很少。如果乞討金銀，乞討的名目少，但得到的利益卻很多。』眾居士生氣地責罵說：『這些比丘尼自己說：『善行有功德。』卻自己爲了自己乞討金銀，就像王夫人、大臣的妻子一樣。』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用種種理由責罵說：『怎麼能叫做比丘尼，從居士那裡為自己乞討金銀？』用種種理由責罵之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問幫助提婆達多的比丘尼說：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種理由責罵說：『怎麼能叫做比丘尼，爲了自己乞討金銀？』用種種理由責罵之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼爲了自己乞討金銀，觸犯尼薩耆波逸提。』
尼薩耆波逸提的意思是，這些金銀應當捨棄，波逸提罪應當懺悔。
在這裡，觸犯戒律的情況是，如果比丘尼爲了自己乞討金銀，就觸犯尼薩耆波逸提。隨著乞討，隨著得到，就有相應的尼薩耆波逸提罪。如果是爲了佛塔乞討、爲了僧團乞討、或者不乞討別人自己給，就不算犯戒。(第二十四事完)
佛陀在舍衛國。當時有一位比丘尼名叫施越（Śrāvastī Bhikṣuṇī），多聞廣識，能夠得到很多的酥油（ghṛta）、食用油（taila）、蜂蜜（madhu）、石蜜（śarkarā）。有一位商人，見到這位比丘尼就邀請她說：『如果你需要酥油、食用油、蜂蜜、石蜜，就到我家來取。』比丘尼就接受了邀請。有一次，施越比丘尼到商人家裡，說：『我需要酥油。』商人就給了她酥油。她又說：『我不需要酥油，給我食用油吧。』商人又給了她食用油。她又說：『我需要蜂蜜。
【English Translation】 English version: The Bhikṣuṇīs said: 'You laypeople know nothing. If you beg for food, lamps, firewood, and grass, although the names of what you beg for are many, the benefits you obtain are few. If you beg for gold and silver, the names of what you beg for are few, but the benefits you obtain are many.' The laypeople angrily scolded, saying: 'These Bhikṣuṇīs say themselves: 'Good deeds have merit.' Yet they beg for gold and silver for themselves, like the wives of kings and ministers.' Among them was a Bhikṣuṇī, with few desires, content, and practicing dhūta (ascetic practices), who, upon hearing this matter, was displeased and scolded with various reasons, saying: 'How can one be called a Bhikṣuṇī, begging for gold and silver for oneself from laypeople?' After scolding with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Saṅgha (monastic community) of both orders, and knowingly asked the Bhikṣuṇī who was assisting Devadatta (a cousin of the Buddha who became his rival), saying: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha scolded with various reasons, saying: 'How can one be called a Bhikṣuṇī, begging for gold and silver for oneself?' After scolding with various reasons, he told the Bhikṣus (monks): 'For these ten benefits, I establish a precept for the Bhikṣuṇīs. From now on, this precept should be stated as follows: If a Bhikṣuṇī begs for gold and silver for herself, she commits a Nissaggiya Pācittiya (an offense requiring forfeiture and confession).'
Nissaggiya Pācittiya means that the gold and silver should be forfeited, and the Pācittiya offense should be confessed.
In this case, the offense occurs when a Bhikṣuṇī begs for gold and silver for herself, she commits a Nissaggiya Pācittiya. According to the begging, according to the obtaining, there is a corresponding Nissaggiya Pācittiya offense. If it is begging for a Stūpa (a Buddhist monument), begging for the Saṅgha, or if someone gives without being begged, there is no offense. (End of the twenty-fourth matter)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, there was a Bhikṣuṇī named Śrāvastī Bhikṣuṇī, who was knowledgeable and learned, and could obtain a lot of ghṛta (clarified butter), taila (oil), madhu (honey), and śarkarā (rock sugar). There was a merchant who, upon seeing this Bhikṣuṇī, invited her, saying: 'If you need ghṛta, taila, madhu, or śarkarā, come to my house to take it.' The Bhikṣuṇī accepted the invitation. One time, Śrāvastī Bhikṣuṇī went to the merchant's house and said: 'I need ghṛta.' He gave her ghṛta. Then she said: 'I don't need ghṛta, give me taila.' He gave her taila. She then said: 'I need madhu.'
。」復與蜜。又言：「我須石蜜。」復與石蜜。又言：「我不用石蜜，還與我酥。」估客言：「善女！汝欲覓我何等過？適與是，便言：『不須。』更與餘者，又言：『不須。』汝謂我獨施汝耶？多人待我，以汝故妨爾所人。」諸居士聞是事，呵責言：「諸比丘尼自言：『善好有功德。』乞是適與，便言：『不須。』如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，乞是適與，便言：『我不須。』更索余物？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問施越比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，乞是與是，便言：『不須。』更索余物？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼乞是已更索餘者，尼薩耆波夜提。」
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘尼乞酥適與酥，便言：「不須酥，我須油、蜜、石蜜。」尼薩耆波夜提。若乞油與油，便言：「我不須油，與我蜜、石蜜、酥。」尼薩耆波夜提。若比丘尼，乞蜜與蜜，便言：「我不須蜜，與我石蜜、酥、油。」尼薩耆波夜提。若比丘尼，乞石蜜與石蜜，便言
【現代漢語翻譯】 現代漢語譯本 估客又給了她蜜。她又說：『我需要石蜜（一種冰糖）。』估客又給了她石蜜。她又說：『我不用石蜜，還給我酥油。』估客說：『善女！你想要找我什麼茬？剛給你這個，你就說：『不需要。』又給你其他的，又說：『不需要。』你以為我只施捨你一個人嗎？很多人等著我，因為你的緣故耽誤了這麼多人。』一些居士聽到這件事，責備說：『這些比丘尼（bhikkhuni，佛教女出家人）自稱：『善良美好有功德。』乞討的東西剛給，就說：『不需要。』就像王夫人、大臣的妻子一樣。』其中有比丘尼，少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事心裡不高興，用種種理由呵責說：『怎麼能叫比丘尼，乞討的東西剛給，就說：『我不需要。』又索要其他東西？』用種種理由呵責后，向佛陀（Buddha）詳細稟告。佛陀因為這件事召集二部僧團（bhiksu-sangha，比丘僧團和比丘尼僧團），明知故問施越比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，對佛陀的尊稱）！』佛陀用種種理由呵責說：『怎麼能叫比丘尼，乞討的東西剛給，就說：『不需要。』又索要其他東西？』用種種理由呵責后，告訴眾比丘（bhikkhu，佛教出家人）：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼乞討了這種東西后又索要其他東西，犯尼薩耆波夜提（nissaggiya pacittiya，捨墮）。』 尼薩耆波夜提（nissaggiya pacittiya，捨墮）的意思是，這種東西應該捨棄，犯波夜提罪（pacittiya，單墮）應該懺悔。 這裡所說的犯戒情況是，如果比丘尼乞討酥油，別人給了酥油，她卻說：『我不需要酥油，我需要油、蜜、石蜜（一種冰糖）。』犯尼薩耆波夜提（nissaggiya pacittiya，捨墮）。如果乞討油，別人給了油，她卻說：『我不需要油，給我蜜、石蜜（一種冰糖）、酥油。』犯尼薩耆波夜提（nissaggiya pacittiya，捨墮）。如果比丘尼乞討蜜，別人給了蜜，她卻說：『我不需要蜜，給我石蜜（一種冰糖）、酥油、油。』犯尼薩耆波夜提（nissaggiya pacittiya，捨墮）。如果比丘尼乞討石蜜（一種冰糖），別人給了石蜜（一種冰糖），她卻說
【English Translation】 English version Then she was given honey. Again, she said, 'I need rock candy (a type of crystal sugar).' She was given rock candy. Again, she said, 'I don't need rock candy, give me ghee instead.' The merchant said, 'Good woman! What fault are you trying to find with me? Just given this, you say, 'I don't need it.' Given something else, you say, 'I don't need it.' Do you think I am only giving to you? Many people are waiting for me; because of you, so many people are delayed.' Some lay followers heard this and scolded, saying, 'These bhikkhunis (bhikkhuni, Buddhist nun) claim, 'We are good and have merit.' When what is begged for is given, they say, 'I don't need it,' like the wives of kings and ministers.' Among them was a bhikkhuni who was content with little, practicing the dhuta (dhuta, ascetic practices). Hearing this, she was displeased and scolded with various reasons, saying, 'How can one be called a bhikkhuni who, when what is begged for is given, says, 'I don't need it,' and then asks for other things?' After scolding with various reasons, she reported it in detail to the Buddha (Buddha). The Buddha, because of this matter, gathered the Sangha (bhiksu-sangha, monastic community) of both orders, and knowingly asked the bhikkhuni Shiyue, 'Did you really do this?' She replied, 'I did, World Honored One (Bhagavan, a title of respect for the Buddha)!' The Buddha scolded with various reasons, saying, 'How can one be called a bhikkhuni who, when what is begged for is given, says, 'I don't need it,' and then asks for other things?' After scolding with various reasons, he told the bhikkhus (bhikkhu, Buddhist monk), 'Because of these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni, having begged for something, asks for something else, it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring forfeiture and confession).' Nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring forfeiture and confession) means that the item should be forfeited, and the offense of pacittiya (pacittiya, an offense requiring confession) should be confessed. The case of transgression here is: if a bhikkhuni begs for ghee and is given ghee, but says, 'I don't need ghee, I need oil, honey, and rock candy (a type of crystal sugar),' it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring forfeiture and confession). If she begs for oil and is given oil, but says, 'I don't need oil, give me honey, rock candy (a type of crystal sugar), and ghee,' it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring forfeiture and confession). If a bhikkhuni begs for honey and is given honey, but says, 'I don't need honey, give me rock candy (a type of crystal sugar), ghee, and oil,' it is a nissaggiya pacittiya (nissaggiya pacittiya, an offense requiring forfeiture and confession). If a bhikkhuni begs for rock candy (a type of crystal sugar) and is given rock candy (a type of crystal sugar), but says
：「我不須石蜜，與我酥、油、蜜。」尼薩耆波夜提。所乞者未受，更取餘者，尼薩耆波夜提。(第二十五事竟)
佛在舍衛國。爾時諸比丘尼，乞財物慾作尼僧坊。諸居士問言：「汝用作何等？」答言：「作比丘尼僧坊。」有信婆羅門居士多與財物。是比丘尼得財物已值世饑儉，比丘尼作是思惟：「今時儉世宜自活命。若我活者，后當作比丘尼僧坊。」即于儉世食是物盡。饑儉世過豐樂時至，諸比丘尼復行乞物慾作僧坊。諸居士問言：「用作何等？」答言：「作比丘尼僧坊。」諸居士言：「我等先所施物，今何所在？」答言：「我先乞財物已值世饑儉，我等作是思惟：『如今饑儉宜自活命，我若活者，后當作僧坊。』我等饑儉時食此物盡。」諸居士呵責言：「諸比丘尼自言：『善好有功德。』為異事乞、作異事用，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，異乞異用？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，異乞異用？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼為僧事乞作餘事用，尼薩耆波
【現代漢語翻譯】 現代漢語譯本： 『我不需要石蜜（一種用石頭提煉的糖），給我酥油和蜂蜜。』如果這樣要求，就觸犯了尼薩耆波夜提（一種戒律）。已經乞求的東西還沒收到，又去拿其他的，也觸犯尼薩耆波夜提。（第二十五件事完）
佛陀在舍衛國（古印度王國）的時候，一些比丘尼（佛教女修行者）乞討財物想要建造比丘尼僧坊（比丘尼居住的寺院）。一些居士（在家信徒）問她們：『你們用這些做什麼？』她們回答說：『建造比丘尼僧坊。』有一位虔誠的婆羅門（古印度祭司階層）居士給了她們很多財物。這些比丘尼得到財物后，正趕上世道饑荒，比丘尼們心想：『現在是饑荒時期，應該先保住性命。如果我活下來，以後再建造比丘尼僧坊。』於是在饑荒時期把這些財物都吃光了。饑荒過後，豐收的年景到來，比丘尼們又去乞討財物想要建造僧坊。居士們問：『你們用這些做什麼？』她們回答說：『建造比丘尼僧坊。』居士們說：『我們先前佈施的財物，現在在哪裡呢？』她們回答說：『我們先前乞討財物的時候，正趕上世道饑荒，我們當時想：『現在是饑荒時期，應該先保住性命，如果我活下來，以後再建造僧坊。』我們在饑荒時期把這些財物都吃光了。』居士們責罵說：『這些比丘尼自己說：『善良美好有功德。』卻爲了這件事乞討，又把財物用在別的事情上，像王夫人、大臣的妻子一樣。』其中有一位比丘尼，少欲知足，奉行頭陀行（苦行），聽到這件事後心裡不高興，用各種理由責罵：『怎麼能叫比丘尼呢，爲了這件事乞討，又把財物用在別的事情上？』用各種理由責罵之後，向佛陀詳細地說了這件事。佛陀因為這件事召集了僧團，明知故問這些比丘尼：『你們真的做了這件事嗎？』她們回答說：『真的做了，世尊！』佛陀用各種理由責罵說：『怎麼能叫比丘尼呢，爲了這件事乞討，又把財物用在別的事情上？』用各種理由責罵之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼們制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼爲了僧團的事情乞討，卻把財物用在別的事情上，就觸犯了尼薩耆波夜提。』
【English Translation】 English version: 'I do not need shih-mi (rock candy), give me su (ghee), oil, and honey.' If this is requested, it is a nissaggiya pācittiya (an offense requiring expiation and forfeiture). If what was requested has not been received, and other things are taken, it is a nissaggiya pācittiya. (The twenty-fifth matter ends)
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the bhikṣuṇīs (Buddhist nuns) were begging for goods to build a bhikṣuṇī sangharama (nunnery). Some laypeople asked them, 'What will you use these for?' They replied, 'To build a bhikṣuṇī sangharama.' A faithful Brahmin (a member of the highest Hindu caste) layperson gave them many goods. After the bhikṣuṇīs obtained the goods, they encountered a time of famine. The bhikṣuṇīs thought, 'Now is a time of famine, we should preserve our lives. If we live, we can build a bhikṣuṇī sangharama later.' So, they ate all the goods during the famine. After the famine passed and a time of plenty arrived, the bhikṣuṇīs again went to beg for goods to build a sangharama. The laypeople asked, 'What will you use these for?' They replied, 'To build a bhikṣuṇī sangharama.' The laypeople said, 'Where are the goods we donated earlier?' They replied, 'When we begged for goods earlier, we encountered a time of famine. We thought, 『Now is a time of famine, we should preserve our lives. If we live, we can build a sangharama later.』 We ate all the goods during the famine.' The laypeople scolded them, saying, 'These bhikṣuṇīs say, 『We are good and have merit.』 They beg for one thing but use it for another, like the wives of kings and ministers.' Among them was a bhikṣuṇī who was content with little and practiced dhūta (ascetic practices). Hearing this, she was displeased and scolded them for various reasons, 'How can you be called bhikṣuṇīs, begging for one thing and using it for another?' After scolding them for various reasons, she told the Buddha in detail. The Buddha gathered the two assemblies of monks and nuns because of this matter, and knowingly asked the bhikṣuṇīs, 'Did you really do this?' They replied, 'We really did, Bhagavan (the Blessed One)!' The Buddha scolded them for various reasons, saying, 'How can you be called bhikṣuṇīs, begging for one thing and using it for another?' After scolding them for various reasons, he told the bhikkhus (monks), 'For these ten benefits, I establish a rule for the bhikṣuṇīs. From now on, this rule should be stated as follows: If a bhikṣuṇī begs for something for the sake of the sangha (monastic community) but uses it for something else, it is a nissaggiya pācittiya.'
夜提。」
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘尼為僧事乞作餘事用，隨用隨得爾所尼薩耆波夜提。(第二十六事竟)
佛在舍衛國。爾時諸比丘尼，行乞財物慾自作房。諸居士問言：「用作何等？」答言：「欲自作房。」有婆羅門居士信者，多與財物。諸比丘尼得財物已值世饑儉，作是思惟：「今世饑儉宜自活命，若我活者，后當作房。」即于儉世食是物盡。饑儉世過豐樂時至，諸比丘尼復行欲乞自作房。諸居士問言：「欲作何等？」答言：「欲自作房舍。」居士言：「我先所與財物，今何所在？」答言：「我等先得財物，于饑儉世作是思惟：『如今儉世宜自活命。若我等活者，后當起房舍。』我等於饑儉時食此物盡。」諸居士呵責言：「諸比丘尼自言：『善好有功德。』自為是事乞、作餘事用，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，異乞異用，如王夫人、大臣婦？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，異乞異用？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒
【現代漢語翻譯】 現代漢語譯本 『夜提』(Yeti)。
『尼薩耆波夜提』(Nissaggiya Pacittiya)的意思是，這些物品應該捨棄，犯了『波夜提』(Pacittiya)罪需要懺悔。
如果比丘尼爲了僧團的事情乞討，卻把錢用在其他事情上，那麼每次使用都會犯『尼薩耆波夜提』(Nissaggiya Pacittiya)罪。（第二十六事完）
佛陀在舍衛國(Savatthi)。當時，一些比丘尼乞討財物想要自己建造房屋。一些居士問她們：『要用這些錢做什麼？』她們回答說：『想要自己建造房屋。』一位信仰虔誠的婆羅門居士給了她們很多財物。比丘尼們得到財物后，正趕上世道饑荒，她們心想：『現在是饑荒時期，應該先保住性命，如果我們活下來，以後再建房子。』於是她們在饑荒時期把這些財物都吃光了。饑荒過後，豐收的時期到來，比丘尼們再次去乞討，想要自己建造房屋。居士們問：『你們想做什麼？』她們回答說：『想要建造房屋。』居士們說：『我之前給你們的財物，現在在哪裡？』她們回答說：『我們之前得到財物，在饑荒時期心想：『現在是饑荒時期，應該先保住性命。如果我們活下來，以後再建房子。』我們在饑荒時期把這些東西都吃光了。』居士們責備她們說：『這些比丘尼自稱『善良有功德』，卻爲了這件事乞討，把錢用在其他事情上，就像王夫人、大臣的妻子一樣。』其中一位比丘尼，少欲知足，奉行頭陀行(dhuta)，聽到這件事後心中不悅，用各種理由呵責她們說：『怎麼能叫比丘尼呢，乞討來的東西卻用在其他地方，就像王夫人、大臣的妻子一樣？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了僧團，明知故問這些比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種理由呵責她們說：『怎麼能叫比丘尼呢，乞討來的東西卻用在其他地方？』用各種理由呵責之後，告訴眾比丘：『因為這十種利益，我為比丘尼們制定戒律。從今以後，這條戒律是……』
【English Translation】 English version 『Yeti』 (Yeti).
『Nissaggiya Pacittiya』 means that these items should be forfeited, and the offense of 『Pacittiya』 should be confessed.
If a bhikkhuni, having begged for something for the Sangha, uses it for something else, she commits a Nissaggiya Pacittiya offense each time she uses it. (The twenty-sixth matter is concluded)
The Buddha was in Savatthi (Savatthi). At that time, some bhikkhunis were begging for goods to build their own houses. Some laypeople asked them, 'What are you going to do with this?' They replied, 'We want to build our own houses.' A believing Brahmin householder gave them a lot of goods. After the bhikkhunis received the goods, they encountered a famine in the world, and they thought, 'Now is a time of famine, we should save our lives first, and if we live, we will build houses later.' So they ate all these goods during the famine. After the famine passed and the time of abundance arrived, the bhikkhunis went begging again, wanting to build their own houses. The laypeople asked, 'What do you want to do?' They replied, 'We want to build houses.' The laypeople said, 'Where are the goods I gave you before?' They replied, 'We received the goods before, and during the famine we thought, 'Now is a time of famine, we should save our lives first. If we live, we will build houses later.' We ate all these things during the famine.' The laypeople rebuked them, saying, 'These bhikkhunis claim to be 'good and virtuous,' but they beg for this matter and use the money for other things, like the wives of kings and ministers.' One of the bhikkhunis, content with little and practicing the dhuta (dhuta) practices, was displeased when she heard about this, and rebuked them for various reasons, saying, 'How can you be called bhikkhunis, begging for things and using them elsewhere, like the wives of kings and ministers?' After rebuking them for various reasons, she reported the matter in detail to the Buddha. The Buddha gathered the Sangha because of this matter, and knowingly asked the bhikkhunis, 'Did you really do this?' They replied, 'We did, O Blessed One!' The Buddha rebuked them for various reasons, saying, 'How can you be called bhikkhunis, begging for things and using them elsewhere?' After rebuking them for various reasons, he told the bhikkhus, 'For these ten benefits, I am establishing a precept for the bhikkhunis. From now on, this precept is...'
應如是說：若比丘尼自為是事乞作餘事用，尼薩耆波夜提。」
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘尼自為是事乞、作餘事用，尼薩耆波夜提。隨用時，隨得尼薩耆波夜提。(第二十七事竟)◎
十誦尼律卷第四十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十四(第七誦之三)
後秦北印度三藏弗若多羅共羅什譯尼律第三(三十捨墮法之一)
◎佛在舍衛國。爾時諸比丘尼，行乞欲為多人作房舍。諸居士問言：「欲作何等？」答言：「為多人起房舍。」諸婆羅門居士有信者，多與財物。比丘尼得財物已值世饑儉，作是思惟：「今世饑儉宜自活命。若我活者，后當爲多人作房。」即于儉世食是物盡。饑儉世過豐樂時到，諸比丘尼復行乞財物，諸居士問言：「欲作何等？」答言：「欲作多人房舍。」諸居士言：「我等先所施物，今何所在？」答言：「我等先所乞財物已值世饑儉，作是思惟：『如今饑儉時宜自活命。若我活者，后當作多人房舍。』我等於饑儉時食是物盡。」諸居士呵責言：「諸比丘尼自言：『善好有功德。』異乞異用，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言
【現代漢語翻譯】 現代漢語譯本：應如是說：『若比丘尼自己爲了這件事乞求，卻把東西用在其他事情上，犯尼薩耆波夜提。』 尼薩耆波夜提的意思是，這個東西應該捨棄，犯波夜提罪需要懺悔。 在這裡，如果比丘尼自己爲了這件事乞求，卻把東西用在其他事情上，就犯尼薩耆波夜提。每次使用，每次都犯尼薩耆波夜提。（第二十七事完） 《十誦尼律》卷第四十三 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第四十四（第七誦之三） 後秦北印度三藏弗若多羅與鳩摩羅什合譯《尼律》第三（三十捨墮法之一） 佛陀在舍衛國（Śrāvastī）的時候，當時一些比丘尼（bhikṣuṇī）行乞，想要為很多人建造房舍。一些居士（gṛhapati）問她們：『你們想做什麼？』她們回答說：『為很多人建造房舍。』一些婆羅門（brāhmaṇa）居士中有信仰的人，就給了她們很多財物。比丘尼們得到財物后，正趕上世道饑荒，她們就想：『現在世道饑荒，應該先活命。如果我活下來，以後再為很多人建造房舍。』於是就在饑荒的時候把這些東西都吃光了。饑荒過後，豐收的年景到來，比丘尼們又去乞討財物，居士們問她們：『你們想做什麼？』她們回答說：『想為很多人建造房舍。』居士們說：『我們先前施捨的財物，現在在哪裡呢？』她們回答說：『我們先前乞討的財物，正趕上世道饑荒，我們當時想：『現在饑荒的時候應該先活命。如果我活下來，以後再為很多人建造房舍。』我們就在饑荒的時候把這些東西都吃光了。』居士們呵斥她們說：『這些比丘尼自己說：『善良好有功德。』卻把乞討來的東西用在別處，像王夫人、大臣的妻子一樣。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事心裡不高興，用各種理由呵斥她們說
【English Translation】 English version: It should be said thus: 'If a bhikṣuṇī (female monastic) begs for something for a specific purpose but uses it for something else, it is a Nissaggiya Pācittiya (an offense entailing forfeiture and confession).' Nissaggiya Pācittiya means that the item should be forfeited, and the offense of Pācittiya should be confessed. In this case, if a bhikṣuṇī begs for something for a specific purpose but uses it for something else, it is a Nissaggiya Pācittiya. Each time it is used, each time a Nissaggiya Pācittiya is committed. (End of the twenty-seventh matter) Vinaya in Ten Recitations, Volume 43 Taishō Tripiṭaka, Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Volume 44 (Third of the Seventh Recitation) Translated by Tripiṭaka Punyatara (an Indian monk) and Kumārajīva (a Kuchean monk) of the Later Qin Dynasty: Bhikṣuṇī Vinaya III (One of the Thirty Forfeiture Offenses) The Buddha was in Śrāvastī (a major city in ancient India). At that time, some bhikṣuṇīs (female monastics) were begging to build houses for many people. Some gṛhapatis (householders) asked them, 'What do you want to do?' They replied, 'To build houses for many people.' Some brāhmaṇa (a member of the priestly class) householders who had faith gave them many goods. After the bhikṣuṇīs obtained the goods, they encountered a time of famine. They thought, 'Now is a time of famine, we should first save our lives. If we live, we will build houses for many people later.' So, they ate all the goods during the famine. After the famine passed and a time of abundance arrived, the bhikṣuṇīs again went to beg for goods. The householders asked them, 'What do you want to do?' They replied, 'We want to build houses for many people.' The householders said, 'Where are the goods we donated before?' They replied, 'We begged for goods before, but we encountered a time of famine. We thought, 'Now is a time of famine, we should first save our lives. If we live, we will build houses for many people later.' So, we ate all the goods during the famine.' The householders scolded them, saying, 'These bhikṣuṇīs say themselves: 'We are good and have merit.' But they use what they begged for on other things, like the wives of kings and ministers.' Among them, there was a bhikṣuṇī who was content with little, practiced dhūta (ascetic practices), and when she heard about this, she was unhappy and scolded them for various reasons, saying
：「云何名比丘尼，異乞異用？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責是比丘尼：「云何名比丘尼，異乞異用？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼為多人是事乞、作餘事用，尼薩耆波夜提。」
尼薩耆波夜提者，是物應舍，波夜提罪應悔過。
是中犯者，若比丘尼為多人是事乞、作餘事用，尼薩耆波夜提。隨用時，隨得爾所尼薩耆波夜提。(二十八事竟)
佛在舍衛國。爾時有比丘尼，名達摩提那，于冬八夜寒風破竹時，著單薄衣行乞食。有估客見是比丘尼，往語諸鬥將言：「汝得富樂，皆由達摩提那比丘尼因緣，汝等不能各各與比丘尼作厚衣耶？是比丘尼今冬八夜寒風破竹時，著單衣行乞食，汝等若不能各各作一衣與者，當共合作一衣與。」估客令其發憍慢心故，皆言：「當共作與。」即喚比丘尼言：「汝須何衣？隨汝意與。」是比丘尼言：「我須五百錢直衣。」時諸鬥將隨意買與。是比丘尼著貴價衣行乞食，諸居士呵責言：「諸比丘尼自言：『善好有功德。』著貴價衣行乞食，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，
【現代漢語翻譯】 現代漢語譯本： 『什麼叫做比丘尼（bhikshuni，女性出家人）爲了某事乞討，卻用在其他事情上？』佛陀用種種因緣呵斥了她之後，向佛陀詳細地說明了情況。佛陀因為這件事召集了僧團的兩部分（比丘和比丘尼），明知故問那位比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥這位比丘尼：『什麼叫做比丘尼爲了某事乞討，卻用在其他事情上？』種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律，從今以後這條戒律應該這樣說：如果比丘尼爲了多人所需要的事情去乞討，卻用在其他事情上，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。』
尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）的意思是，這些東西應該捨棄，犯了波夜提（Pacittiya，單墮）罪應該懺悔。
在這條戒律中，觸犯者是指，如果比丘尼爲了多人所需要的事情去乞討，卻用在其他事情上，犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。隨著使用的時候，每次得到多少就犯多少尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。（二十八事完）
佛陀在舍衛國（Savatthi）。當時，有一位比丘尼（bhikshuni，女性出家人）名叫達摩提那（Dhammadinna），在冬天八夜寒風吹破竹子的時節，穿著單薄的衣服去乞食。有一位商人看見這位比丘尼（bhikshuni，女性出家人），就去告訴各位將領說：『你們能夠富裕快樂，都是因為達摩提那（Dhammadinna）比丘尼（bhikshuni，女性出家人）的緣故，你們難道不能各自為比丘尼（bhikshuni，女性出家人）做一件厚衣服嗎？這位比丘尼（bhikshuni，女性出家人）現在冬天八夜寒風吹破竹子的時節，穿著單衣去乞食，你們如果不能各自做一件衣服給她，就應當共同合作做一件衣服給她。』商人讓他們生起驕慢心，所以大家都說：『應當共同合作做給她。』就叫比丘尼（bhikshuni，女性出家人）來說：『你需要什麼衣服？隨你的意思給你。』這位比丘尼（bhikshuni，女性出家人）說：『我需要價值五百錢的衣服。』當時各位將領隨意地買給她。這位比丘尼（bhikshuni，女性出家人）穿著昂貴的衣服去乞食，各位居士呵斥說：『各位比丘尼（bhikshuni，女性出家人）自己說：『善良美好有功德。』卻穿著昂貴的衣服去乞食，如同王夫人、大臣的妻子。』其中有比丘尼（bhikshuni，女性出家人），少欲知足修行頭陀（dhuta，苦行），聽到這件事心裡不高興。
【English Translation】 English version: 『What is called a Bhikkhuni (bhikshuni, female monastic) begging for one thing but using it for another?』 After rebuking her with various reasons, she explained the situation to the Buddha in detail. Because of this matter, the Buddha gathered the two parts of the Sangha (monks and nuns), knowingly asked the Bhikkhuni (bhikshuni, female monastic): 『Did you really do this?』 She replied: 『I did, O Blessed One!』 The Buddha rebuked this Bhikkhuni (bhikshuni, female monastic) with various reasons: 『What is called a Bhikkhuni (bhikshuni, female monastic) begging for one thing but using it for another?』 After rebuking her with various reasons, he told the Bhikkhus (monks): 『Because of ten benefits, I establish a rule for the Bhikkhunis (bhikshuni, female monastics), from now on this rule should be said as follows: If a Bhikkhuni (bhikshuni, female monastic) begs for something needed by many, but uses it for something else, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture).』
Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) means that these things should be forfeited, and the offense of Pacittiya (Pacittiya, an offense requiring confession) should be confessed.
In this rule, the offender is, if a Bhikkhuni (bhikshuni, female monastic) begs for something needed by many, but uses it for something else, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture). Each time it is used, as much as is obtained, that much Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense entailing forfeiture) is committed. (End of twenty-eight matters)
The Buddha was in Savatthi (Savatthi). At that time, there was a Bhikkhuni (bhikshuni, female monastic) named Dhammadinna (Dhammadinna), during the eight nights of winter when the cold wind broke the bamboo, she was begging for food wearing thin clothes. A merchant saw this Bhikkhuni (bhikshuni, female monastic) and went to tell the generals: 『Your wealth and happiness are all due to Dhammadinna (Dhammadinna) Bhikkhuni (bhikshuni, female monastic), can't you each make a thick garment for the Bhikkhuni (bhikshuni, female monastic)? This Bhikkhuni (bhikshuni, female monastic) is now begging for food wearing thin clothes during the eight nights of winter when the cold wind breaks the bamboo, if you can't each make a garment for her, you should cooperate to make a garment for her.』 The merchant made them develop arrogance, so they all said: 『We should cooperate to make it for her.』 They called the Bhikkhuni (bhikshuni, female monastic) and said: 『What kind of garment do you need? We will give it to you according to your wishes.』 This Bhikkhuni (bhikshuni, female monastic) said: 『I need a garment worth five hundred coins.』 At that time, the generals bought it for her as she wished. This Bhikkhuni (bhikshuni, female monastic) was begging for food wearing expensive clothes, and the laypeople rebuked her saying: 『The Bhikkhunis (bhikshuni, female monastics) themselves say: 『We are virtuous and meritorious.』 But they are begging for food wearing expensive clothes, like the queen or the wives of ministers.』 Among them, there was a Bhikkhuni (bhikshuni, female monastic) who was content with little, practicing Dhuta (dhuta, asceticism), and she was unhappy when she heard about this.
呵責言：「云何名比丘尼，著貴價衣行乞食？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問達摩提那比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，著貴價衣行乞食？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼欲乞重衣，乃至直四錢應乞。若過是乞者，尼薩耆波夜提。」
錢者，謂大錢乃至直十六小錢。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘尼乞過四錢重衣，尼薩耆波夜提。隨乞，隨得爾所尼薩耆波夜提。(二十九事竟)
佛在舍衛國。爾時冬寒過至熱時，達摩提那比丘尼著重衣，頭面流汗眼闇而行乞食。有一估客見已，即往語諸鬥將言：「聚落主，汝等得富樂者，皆由達摩提那比丘尼因緣，汝等不能各各與作輕衣耶？是比丘尼今熱時著重衣，頭面流汗眼闇而行乞食，汝等若不能各各作輕衣與者，當共合作一衣與。」估客令諸鬥將發憍慢心，皆言：「當共作與。」即喚比丘尼來問言：「汝須何衣？隨汝意與。」答言：「我須二百五十錢直衣。」時諸鬥將隨意買與。是比丘尼著是衣行乞食，諸居士呵責言：「諸比丘尼自言：『善好有功德。』著貴價輕衣行乞食，
【現代漢語翻譯】 現代漢語譯本： 有人呵斥說：『怎麼能叫比丘尼（bhikkhuni，女性出家人），穿著昂貴的衣服去乞食呢？』用種種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘（bhikkhu，男性出家人）和比丘尼兩部僧眾，明知故問達摩提那比丘尼（Dhammatinna bhikkhuni）：『你真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan，佛陀的尊稱）！』佛陀用種種理由呵斥：『怎麼能叫比丘尼，穿著昂貴的衣服去乞食呢？』用種種理由呵斥之後，告訴各位比丘：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼想要乞討貴重的衣服，最多隻能乞討價值四個錢的。如果超過這個限度去乞討，就犯了尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）罪。』
這裡所說的『錢』，指的是大錢，最多相當於十六個小錢。
『尼薩耆波夜提』的意思是，這件衣服應該捨棄，犯了波夜提（Pacittiya，墮罪）罪，應該懺悔。
在這條戒律中，違犯的情況是：如果比丘尼乞討超過四個錢的貴重衣服，就犯了尼薩耆波夜提罪。隨著乞討的次數，每次乞討到超過的金額，就犯相應次數的尼薩耆波夜提罪。（第二十九事完）
佛陀住在舍衛國（Savatthi）。當時，從寒冷的冬天過度到炎熱的季節，達摩提那比丘尼穿著厚重的衣服，滿頭大汗，眼睛昏花地去乞食。有一個商人看到后，就去告訴各位鬥將說：『各位聚落主，你們能夠富裕快樂，都是因為達摩提那比丘尼的緣故，你們難道不能各自為她做一件輕便的衣服嗎？這位比丘尼現在天氣炎熱還穿著厚重的衣服，滿頭大汗，眼睛昏花地去乞食，你們如果不能各自做一件輕便的衣服給她，就應該合起來做一件給她。』商人讓各位鬥將生起了驕慢心，都說：『我們應該合起來做一件給她。』於是就叫比丘尼來問她說：『你需要什麼樣的衣服？隨你的意思說。』回答說：『我需要價值二百五十錢的衣服。』當時各位鬥將隨意地買給她。這位比丘尼穿著這件衣服去乞食，各位居士呵斥說：『各位比丘尼自己說：『善良美好有功德。』卻穿著昂貴的輕便衣服去乞食，
【English Translation】 English version: Someone reproached, saying: 'How can one be called a bhikkhuni (bhikkhuni, female monastic), wearing expensive clothes and going for alms?' After reproaching with various reasons, they reported it in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (community) of both bhikkhus (bhikkhu, male monastic) and bhikkhunis, and knowingly asked Dhammatinna bhikkhuni (Dhammatinna bhikkhuni): 'Did you really do this?' She replied: 'I did, Bhagavan (Bhagavan, an epithet for the Buddha)!' The Buddha reproached with various reasons: 'How can one be called a bhikkhuni, wearing expensive clothes and going for alms?' After reproaching with various reasons, he told the bhikkhus: 'Because of ten benefits, a rule should be established for the bhikkhunis. From now on, this rule should be stated as follows: If a bhikkhuni wants to beg for a valuable robe, she should beg for no more than the value of four coins. If she begs for more than that, it is a Nissaggiya Pacittiya (Nissaggiya Pacittiya, an offense requiring forfeiture) offense.'
The 'coin' here refers to a large coin, which is equivalent to up to sixteen small coins.
'Nissaggiya Pacittiya' means that the robe should be forfeited, and the Pacittiya (Pacittiya, an offense requiring expiation) offense should be confessed.
The violation in this rule is: if a bhikkhuni begs for a valuable robe worth more than four coins, it is a Nissaggiya Pacittiya offense. With each instance of begging, the corresponding number of Nissaggiya Pacittiya offenses is committed for the amount exceeded. (End of the twenty-ninth matter)
The Buddha was residing in Savatthi (Savatthi). At that time, transitioning from the cold winter to the hot season, Dhammatinna bhikkhuni was wearing heavy robes, sweating profusely, and with blurred vision, she went for alms. A merchant saw this and went to tell the chieftains: 'Village leaders, your wealth and happiness are all due to Dhammatinna bhikkhuni, can't you each make her a light robe? This bhikkhuni is wearing heavy robes in the hot weather, sweating profusely, and with blurred vision, she goes for alms. If you can't each make her a light robe, you should combine your efforts to make one for her.' The merchant caused the chieftains to become arrogant, and they all said: 'We should combine our efforts to make one for her.' So they called the bhikkhuni and asked her: 'What kind of robe do you need? Tell us what you want.' She replied: 'I need a robe worth two hundred and fifty coins.' At that time, the chieftains bought it for her as she wished. This bhikkhuni wore this robe and went for alms, and the laypeople reproached her, saying: 'The bhikkhunis themselves say: 'We are virtuous and meritorious.' Yet they wear expensive, light robes and go for alms,
如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，著貴價輕衣行乞食？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，著貴價輕衣行乞食？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼欲乞輕衣，應乃至直二錢半。過是乞者，尼薩耆波夜提。」
錢者，謂大錢乃至直十六小錢。
尼薩耆波夜提者，是衣應舍，波夜提罪應悔過。
是中犯者，若比丘尼乞過二錢半輕衣，尼薩耆波夜提。隨乞，隨得爾所尼薩耆波夜提。(三十事竟)
百七十八單波夜提法(前七十一與大僧同故不出，從此第七十二戒已下一百七戒不同比丘故別明之。)
初食蒜戒
佛在舍衛國。爾時有守蒜園人，名阿耆達多，是人蒜菜茂盛，請諸比丘尼言：「須蒜者來取。」時式叉摩尼、沙彌尼，一年來拔蒜，至二、三年蒜園不成，即舍蒜園去，不能複種。更有居士，于故處種蒜，諸式叉摩尼、沙彌尼，以本意故，復來拔蒜。是園主作是念：「誰偷我蒜，我當伺捕。」是居士即于屏處伺看，見諸式叉摩尼、沙彌尼拔
【現代漢語翻譯】 現代漢語譯本：比如王夫人、大臣的妻子。』這裡面有一位比丘尼（bhikkhuni，佛教女性出家眾），她少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事後心中不喜，用各種理由呵斥說：『怎麼能叫做比丘尼，穿著昂貴輕薄的衣服去乞食呢？』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘（bhikkhu，佛教男性出家眾）和比丘尼二部僧眾，明知此事卻故意問那位比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥說：『怎麼能叫做比丘尼，穿著昂貴輕薄的衣服去乞食呢？』用各種理由呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律，從今以後這條戒律應當這樣說：如果比丘尼想要乞討輕薄的衣服，價值最多隻能值二錢半。超過這個價值去乞討的，犯尼薩耆波夜提（nissaggiya pācittiya，捨墮罪）。』
這裡所說的錢，指的是大錢，最多值十六個小錢。
尼薩耆波夜提的意思是，這件衣服應當捨棄，犯了波夜提罪（pācittiya，單墮罪）應當懺悔。
在這裡，觸犯這條戒律的情況是：如果比丘尼乞討超過二錢半的輕薄衣服，就犯尼薩耆波夜提。隨著乞討，隨著得到那麼多尼薩耆波夜提罪。（三十事完畢）
一百七十八條單波夜提法（之前的七十一條與比丘相同，所以不列出，從這第七十二條戒律以下的一百零七條與比丘不同，所以特別說明。）
初食蒜戒
佛陀在舍衛國（Sāvatthi）。當時有一位看守蒜園的人，名叫阿耆達多（Ajitadatta），這個人種的蒜菜長勢茂盛，邀請眾比丘尼說：『需要蒜的就來拿。』當時式叉摩尼（sikkhamānā，學戒女）、沙彌尼（sāmaṇerī，沙彌尼）一來就拔了一年的蒜，到了第二、三年，蒜園就荒廢了，於是就捨棄蒜園離開了，不能再種植了。後來有其他居士，在原來的地方種蒜，那些式叉摩尼、沙彌尼，因為原來的習慣，又來拔蒜。這位園主就想：『是誰偷我的蒜，我應當伺機捉住他。』這位居士就在隱蔽的地方觀察，看見那些式叉摩尼、沙彌尼在拔蒜。
【English Translation】 English version: 'Such as the wife of a king or the wife of a minister.' Among them was a bhikkhuni (Buddhist nun) who was content with little, practiced dhuta (ascetic practices), and upon hearing of this matter, was displeased. She rebuked them with various reasons, saying, 'How can you be called bhikkhunis, wearing expensive, light clothing while begging for food?' After rebuking them with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (monastic community) of both bhikkhus (Buddhist monks) and bhikkhunis, and knowing the matter, deliberately asked the bhikkhuni, 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called bhikkhunis, wearing expensive, light clothing while begging for food?' After rebuking her with various reasons, he told the bhikkhus, 'Because of ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni wishes to beg for light clothing, it should be worth no more than two and a half coins. If she begs for more than that, it is a nissaggiya pācittiya (an offense requiring forfeiture and confession).'
The 'coin' referred to here is a large coin, worth up to sixteen small coins.
Nissaggiya pācittiya means that the clothing should be forfeited, and the pācittiya (an offense requiring confession) should be confessed.
In this case, the offense occurs if a bhikkhuni begs for light clothing worth more than two and a half coins, it is a nissaggiya pācittiya. With each begging, she incurs that many nissaggiya pācittiya offenses. (End of the thirty matters)
One hundred and seventy-eight single pācittiya rules (The previous seventy-one are the same as those for bhikkhus, so they are not listed. From the seventy-second rule onwards, the one hundred and seven rules are different from those for bhikkhus, so they are specifically explained.)
The Initial Rule on Eating Garlic
The Buddha was in Sāvatthi (Śrāvastī). At that time, there was a person guarding a garlic garden, named Ajitadatta. This person's garlic plants were growing luxuriantly, and he invited the bhikkhunis, saying, 'Those who need garlic, come and take it.' At that time, the sikkhamānās (probationary nuns) and sāmaṇerīs (novice nuns) came and pulled garlic for a year. By the second or third year, the garlic garden was ruined, so he abandoned the garlic garden and left, unable to plant anymore. Later, another householder planted garlic in the same place. Those sikkhamānās and sāmaṇerīs, because of their previous habit, came again to pull garlic. The garden owner thought, 'Who is stealing my garlic? I should lie in wait and catch them.' The householder then watched from a hidden place and saw those sikkhamānās and sāmaṇerīs pulling garlic.
蒜，居士言：「莫取我蒜。」答言：「舍衛城阿耆達多居士，請我取蒜，何豫汝事？」是居士言：「本田主以汝等因緣故，舍田而去。今我于中種蒜，汝等莫取。」諸式叉摩尼、沙彌尼羞，作是言：「我等不知，自今以後不敢復取。」諸居士瞋呵責言：「諸比丘尼自言：『善好有功德。』啖蒜如白衣女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，啖蒜如白衣女？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，啖蒜如白衣女？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼啖生蒜、熟蒜，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼啖生蒜，波夜提。啖熟蒜，波夜提。若啖蒜子，波夜提。若啖莖葉，波夜提。若啖蒜皮蒜須，突吉羅。若治病、若涂瘡，不犯。(七十二事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，使人剃大小便處毛。諸比丘尼問言：「汝作何等？」答言：「剃大小便處毛，為好故。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比
【現代漢語翻譯】 現代漢語譯本 蒜，一位居士說：『不要拿我的蒜。』比丘尼回答說：『舍衛城（Śrāvastī）的阿耆達多（Anāthapiṇḍada）居士，請我拿蒜，與你有什麼關係？』那位居士說：『原來的田主因為你們的緣故，捨棄田地離開了。現在我在這裡種蒜，你們不要拿。』一些式叉摩尼（Śikṣamāṇā，學戒女）、沙彌尼（Śrāmaṇerikā，沙彌尼）感到羞愧，說：『我們不知道，從今以後不敢再拿了。』一些居士生氣地責罵說：『這些比丘尼（Bhikṣuṇī，女出家人）自己說：『善良美好有功德。』吃蒜卻像在家女子一樣。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘尼，吃蒜卻像在家女子一樣？』用各種理由責備之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾（比丘僧團和比丘尼僧團），明知故問那位比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備說：『怎麼能叫比丘尼，吃蒜卻像在家女子一樣？』用各種理由責備之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後這條戒律應該這樣說：如果比丘尼吃生蒜、熟蒜，犯波夜提（pāyantika，一種罪名）。』 波夜提，意思是燒煮、覆蓋、障礙，如果不懺悔，能障礙修道。 其中犯戒的情況是，如果比丘尼吃生蒜，犯波夜提。吃熟蒜，犯波夜提。如果吃蒜子，犯波夜提。如果吃蒜的莖葉，犯波夜提。如果吃蒜皮蒜須，犯突吉羅（duṣkṛta，一種輕罪）。如果是爲了治病或塗抹瘡口，不犯戒。（七十二事完） 佛陀在舍衛國。當時，偷蘭難陀（Thullanandā）比丘尼，讓人剃除大小便處的毛。其他比丘尼問她說：『你在做什麼？』回答說：『剃除大小便處的毛，爲了好看。』其中有比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用各種理由責備說：『怎麼能叫比丘尼，做這種事？』
【English Translation】 English version A layperson said, 'Do not take my garlic.' The Bhikṣuṇī (female monastic) replied, 'The layperson Anāthapiṇḍada (giver of alms to the poor) in Śrāvastī (a major city in ancient India) asked me to take garlic, what does it have to do with you?' That layperson said, 'The original landowner abandoned the field and left because of you. Now I am planting garlic here, do not take it.' Some Śikṣamāṇās (female trainees) and Śrāmaṇerikās (novice nuns) were ashamed and said, 'We did not know, from now on we dare not take it again.' Some laypersons angrily scolded, 'These Bhikṣuṇīs say themselves: 'Good and virtuous.' Yet they eat garlic like laywomen.' Among them, there was a Bhikṣuṇī, with few desires, content, practicing dhūta (ascetic practices), who was unhappy upon hearing this matter, and rebuked with various reasons, 'How can one be called a Bhikṣuṇī, eating garlic like a laywoman?' After rebuking with various reasons, she reported it in detail to the Buddha. The Buddha, because of this matter, gathered the two assemblies (the assembly of monks and the assembly of nuns), knowingly asked the Bhikṣuṇī, 'Did you really do this?' She replied, 'Indeed, I did, World Honored One!' The Buddha rebuked with various reasons, 'How can one be called a Bhikṣuṇī, eating garlic like a laywoman?' After rebuking with various reasons, he told the Bhikṣus (monks), 'For these ten benefits, I establish a precept for the Bhikṣuṇīs. From now on, this precept should be stated as follows: If a Bhikṣuṇī eats raw garlic or cooked garlic, she commits a pāyantika (an offense requiring confession).' Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path. Among the offenses, if a Bhikṣuṇī eats raw garlic, she commits a pāyantika. If she eats cooked garlic, she commits a pāyantika. If she eats garlic cloves, she commits a pāyantika. If she eats the stems and leaves of garlic, she commits a pāyantika. If she eats garlic skin or garlic roots, she commits a duṣkṛta (a minor offense). If it is for curing illness or applying to sores, it is not an offense. (End of seventy-two matters) The Buddha was in Śrāvastī. At that time, the Bhikṣuṇī Thullanandā (a specific nun's name) had someone shave the hair from her private parts. The other Bhikṣuṇīs asked her, 'What are you doing?' She replied, 'Shaving the hair from my private parts, for the sake of beauty.' Among them, there was a Bhikṣuṇī, with few desires, content, practicing dhūta, who was unhappy upon hearing this matter, and rebuked with various reasons, 'How can one be called a Bhikṣuṇī, doing such a thing?'
丘尼，使人剃大小便處毛？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，使人剃大小便處毛？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼剃大小便處毛，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼剃大便處、毛波夜提。剃小便處毛，波夜提。除二處，剃余處毛，突吉羅。(七十三事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，以指刺女根中。諸比丘尼問言：「汝作何等？」答言：「受細滑故。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘尼，以指刺女根中，受細滑故？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，以指刺女根中，為細滑故？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼以指刺女根中，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以指刺女根中，波夜提。隨著，隨得爾所波
【現代漢語翻譯】 現代漢語譯本： 丘尼（比丘尼的另一種稱謂），你竟然讓人剃陰部（大小便處）的毛髮？』佛陀用種種理由呵斥了她，然後將此事詳細地告訴了佛陀。佛陀因為這件事召集了比丘和比丘尼兩部僧眾，明知故問偷蘭難陀（比丘尼的名字）: 『你真的做了這件事嗎？』偷蘭難陀回答說：『確實做了，世尊！』佛陀用種種理由呵責她說：『怎麼能身為比丘尼，卻讓人剃陰部的毛髮呢？』佛陀用種種理由呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼剃陰部的毛髮，犯波夜提罪。』 波夜提（一種罪名）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，觸犯的情況是：如果比丘尼剃大便處的毛髮，犯波夜提罪；剃小便處的毛髮，犯波夜提罪；除了這兩個地方，剃其他地方的毛髮，犯突吉羅罪。（七十三事完） 佛陀在舍衛國（古代印度的一個國家）的時候，當時偷蘭難陀比丘尼用手指刺激女根（女性生殖器官）。其他比丘尼問她說：『你做什麼呢？』她回答說：『爲了感受細滑的觸感。』這些比丘尼中，有些少欲知足、奉行頭陀行（苦行）的比丘尼，聽到這件事心裡很不高興，呵責她說：『怎麼能身為比丘尼，卻用手指刺激女根，爲了感受細滑的觸感呢？』佛陀用種種理由呵斥了她，然後將此事詳細地告訴了佛陀。佛陀因為這件事召集了比丘和比丘尼兩部僧眾，明知故問偷蘭難陀：『你真的做了這件事嗎？』偷蘭難陀回答說：『確實做了，世尊！』佛陀用種種理由呵責她說：『怎麼能身為比丘尼，卻用手指刺激女根，爲了感受細滑的觸感呢？』佛陀用種種理由呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼用手指刺激女根，犯波夜提罪。』 波夜提（一種罪名）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，觸犯的情況是：如果比丘尼用手指刺激女根，犯波夜提罪。隨著刺激，隨著得到相應的罪過。
【English Translation】 English version: 『Bhikkhuni, did you make someone shave the hair of the private parts (the places of urination and defecation)?』 After rebuking her with various reasons, she told the Buddha in detail. The Buddha gathered the two assemblies of monks and nuns because of this matter, and knowingly asked Thullananda (a bhikkhuni's name): 『Did you really do this?』 Thullananda replied: 『I did, O Blessed One!』 The Buddha rebuked her with various reasons, saying: 『How can you, as a bhikkhuni, make someone shave the hair of the private parts?』 After rebuking her with various reasons, the Buddha told the bhikkhus: 『Because of ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni shaves the hair of the private parts, it is a Pacittiya offense.』 Pacittiya (a type of offense) means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, the offenses are: If a bhikkhuni shaves the hair of the anus, it is a Pacittiya offense; if she shaves the hair of the urethra, it is a Pacittiya offense; if she shaves the hair of other places besides these two, it is a Dukkata offense. (The seventy-third matter is complete) When the Buddha was in Savatthi (an ancient Indian city), at that time, the bhikkhuni Thullananda stimulated the vulva (female genitalia) with her finger. The other bhikkhunis asked her: 『What are you doing?』 She replied: 『To experience the smooth sensation.』 Among these bhikkhunis, some who were content with little and practiced asceticism (Tudong), were displeased upon hearing this, and rebuked her, saying: 『How can you, as a bhikkhuni, stimulate the vulva with your finger, for the sake of experiencing the smooth sensation?』 After rebuking her with various reasons, she told the Buddha in detail. The Buddha gathered the two assemblies of monks and nuns because of this matter, and knowingly asked Thullananda: 『Did you really do this?』 Thullananda replied: 『I did, O Blessed One!』 The Buddha rebuked her with various reasons, saying: 『How can you, as a bhikkhuni, stimulate the vulva with your finger, for the sake of the smooth sensation?』 After rebuking her with various reasons, the Buddha told the bhikkhus: 『Because of ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni stimulates the vulva with her finger, it is a Pacittiya offense.』 Pacittiya (a type of offense) means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, the offense is: If a bhikkhuni stimulates the vulva with her finger, it is a Pacittiya offense. With each stimulation, one incurs a corresponding offense.
夜提。
一時有比丘尼，久不洗女根故臭爛，諸比丘尼以是事白佛。佛以是事集二部僧，贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘尼以指刺女根中，除洗時，波夜提。」
是中犯者，若比丘尼不洗，以指刺女根中，波夜提。隨著，隨得爾所波夜提。
又比丘尼洗因緣故，以指深刺女根中，諸比丘尼以是事白佛。佛以是事集二部僧，語諸比丘：「從今是戒應如是說：若比丘尼洗時，以指刺女根中，過二指節，波夜提。」
是中犯者，若比丘尼以指刺女根中，洗時過二指節波夜提。隨著，隨得爾所波夜提。(七十四竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，以掌拍女根。諸比丘尼問言：「汝作何等？」答言：「欲使肥好。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，以手掌拍女根欲使肥好？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，以手掌拍女根欲使肥好？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼以掌拍女根，波夜提。」
掌者，有二種：手掌、腳掌。
【現代漢語翻譯】 現代漢語譯本 夜提（Pāyattika，一種戒律名稱）。
一時，有位比丘尼（Bhikkhunī，佛教女性出家眾），因為很久沒有清洗女根而導致腐臭，其他比丘尼將此事稟告佛陀（Buddha）。佛陀因此事召集二部僧團（比丘僧團和比丘尼僧團），讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德完畢后，對比丘們說：『從今以後，這條戒律應當這樣說：如果比丘尼用手指刺入女根之中，除了清洗的時候，犯波夜提（Pāyattika，一種罪名）。』
這條戒律中，觸犯者，如果比丘尼不清洗，用手指刺入女根之中，犯波夜提。隨著刺入的次數，每次都犯波夜提。
又有比丘尼因為清洗的緣故，用手指深深刺入女根之中，其他比丘尼將此事稟告佛陀。佛陀因此事召集二部僧團，對比丘們說：『從今以後，這條戒律應當這樣說：如果比丘尼清洗時，用手指刺入女根之中，超過兩指節的深度，犯波夜提。』
這條戒律中，觸犯者，如果比丘尼用手指刺入女根之中，清洗時超過兩指節的深度，犯波夜提。隨著刺入的次數，每次都犯波夜提。（第七十四條完）
佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā，一位比丘尼的名字）比丘尼，用手掌拍打女根。其他比丘尼問她說：『你做什麼呢？』她回答說：『想要使它肥大美好。』這些比丘尼中，有少欲知足、奉行頭陀行（dhūta，苦行）的比丘尼，聽到這件事心中不悅，用種種理由呵責她說：『怎麼能稱為比丘尼，用手掌拍打女根想要使它肥大美好？』用種種理由呵責完畢后，向佛陀詳細稟告。佛陀因此事召集二部僧團，明知故問偷蘭難陀：『你真的做了這件事嗎？』她回答說：『真的做了，世尊（Bhagavān，佛陀的尊稱）！』佛陀用種種理由呵責說：『怎麼能稱為比丘尼，用手掌拍打女根想要使它肥大美好？』用種種理由呵責完畢后，對比丘們說：『因為十種利益的緣故，為比丘尼制定戒律，從今以後，這條戒律應當這樣說：如果比丘尼用手掌拍打女根，犯波夜提。』
手掌，有兩種：手掌、腳掌。
【English Translation】 English version Pāyattika (a type of monastic rule).
At one time, there was a Bhikkhunī (Buddhist nun) whose vulva was foul and rotten because she had not washed it for a long time. The Bhikkhunīs reported this matter to the Buddha. The Buddha, on account of this matter, assembled the two Saṅghas (the community of monks and the community of nuns), praised the precepts, praised the upholding of the precepts, and after praising the precepts and the upholding of the precepts, said to the Bhikkhus: 'From now on, this precept should be recited as follows: If a Bhikkhunī inserts a finger into her vulva, except when washing, it is a Pāyattika offense.'
Regarding offenses in this matter, if a Bhikkhunī does not wash and inserts a finger into her vulva, it is a Pāyattika offense. With each insertion, she incurs a Pāyattika offense.
Furthermore, a Bhikkhunī, because of washing, inserted a finger deeply into her vulva. The Bhikkhunīs reported this matter to the Buddha. The Buddha, on account of this matter, assembled the two Saṅghas and said to the Bhikkhus: 'From now on, this precept should be recited as follows: If a Bhikkhunī, while washing, inserts a finger into her vulva, exceeding two finger joints in depth, it is a Pāyattika offense.'
Regarding offenses in this matter, if a Bhikkhunī inserts a finger into her vulva, exceeding two finger joints in depth while washing, it is a Pāyattika offense. With each insertion, she incurs a Pāyattika offense. (End of the seventy-fourth rule)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Bhikkhunī Thullanandā (name of a Bhikkhuni) slapped her vulva with her palm. The Bhikkhunīs asked her, 'What are you doing?' She replied, 'I want to make it plump and beautiful.' Among these Bhikkhunīs, there were those who were content with little, practiced dhūta (ascetic practices), and upon hearing this matter, were displeased. They rebuked her with various reasons, saying, 'How can you be called a Bhikkhunī, slapping your vulva with your palm to make it plump and beautiful?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, on account of this matter, assembled the two Saṅghas, and knowingly asked Thullanandā, 'Did you really do this?' She replied, 'I really did, Bhagavān (the Blessed One, a title for the Buddha)!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhunī, slapping your vulva with your palm to make it plump and beautiful?' After rebuking her with various reasons, he said to the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunīs. From now on, this precept should be recited as follows: If a Bhikkhunī slaps her vulva with her palm, it is a Pāyattika offense.'
'Palm' refers to two types: the palm of the hand and the sole of the foot.
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以手掌拍女根，波夜提。若以腳掌拍，亦波夜提。除手腳掌，以余物拍，突吉羅。(七十五竟)
佛在舍衛國。爾時有二比丘尼：一名羅吒，二名波羅吒，本出貴家。是二比丘尼早起，行至諸親里知識檀越家，得好飲食啖，皆言：「不美。」問言：「誰作此食？」主人答言：「廚士所作。」比丘尼言：「何以作無氣味食？」主人問言：「汝能作不？」比丘尼言：「能！若有好日欲作節會，若欲詣水上便來語我，我當爲汝作飲食。」后時主人好日至，欲入園中，便喚比丘尼。是比丘尼來為作飲食，是家中有客作食人，護廚到門下立，見有熟食，來出問言：「誰煮是食？」主人答言：「有二比丘尼：一名羅吒，二名波羅吒，煮是食。」客作食人瞋言：「是失比丘尼法、燒比丘尼法，奪我生活業。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問二比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，煮生物作食？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼煮生物作食，波夜提。」
波夜提者，燒煮覆障，
【現代漢語翻譯】 現代漢語譯本 波夜提（Pāyantika，一種罪名）的意思是燒煮覆蓋和障礙，如果不懺悔，會障礙修道。
以下情況構成犯戒：如果比丘尼用手掌拍打女根，犯波夜提罪。如果用腳掌拍打，也犯波夜提罪。除了手腳掌，用其他東西拍打，犯突吉羅（Dukkata，一種輕罪）。（第七十五條完）
佛陀在舍衛國（Śrāvastī）的時候，有兩位比丘尼：一位名叫羅吒（Laṭā），一位名叫波羅吒（Paralaṭā），她們原本出身于富貴人家。這兩位比丘尼一大早，就到各個親戚朋友和施主家，得到好的飲食后卻說：『不好吃。』（施主）問：『是誰做的這些食物？』主人回答說：『是廚師做的。』比丘尼說：『為什麼做的食物沒有味道？』主人問：『你們能做嗎？』比丘尼說：『能！如果有什麼好日子要做節日聚會，或者想去水邊遊玩，就來告訴我，我來為你們做飲食。』後來，主人遇到好日子，想要進入園中游玩，就叫來這兩位比丘尼。這兩位比丘尼來為他們做飲食。這家中有一個專門做飯的傭人，在廚房門口守護著，看到有做好的食物，出來問道：『是誰煮的這些食物？』主人回答說：『有兩位比丘尼：一位名叫羅吒，一位名叫波羅吒，煮的這些食物。』做飯的傭人生氣地說：『她們是失去比丘尼資格的比丘尼，是燒燬比丘尼資格的比丘尼，奪走了我的生計。』僧團中有些比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心裡不高興，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，在知情的情況下故意問這兩位比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她們說：『怎麼能叫比丘尼，煮生的食物來做飯？』用種種因緣呵斥之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼們制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼煮生的食物來做飯，犯波夜提罪。』
波夜提（Pāyantika）的意思是燒煮覆蓋和障礙，
【English Translation】 English version Pāyantika (a type of offense) means burning, covering, and obstructing; if one does not repent, it can obstruct the path.
The following constitutes an offense: If a Bhikkhuni (female monastic) strikes the female genitals with her palm, she commits a Pāyantika offense. If she strikes with her foot, she also commits a Pāyantika offense. Apart from the palms of the hands and feet, if she strikes with other objects, she commits a Dukkata (a minor offense). (End of the seventy-fifth rule)
When the Buddha was in Śrāvastī (a major city in ancient India), there were two Bhikkhunis: one named Laṭā, and the other named Paralaṭā, who originally came from noble families. These two Bhikkhunis went early in the morning to the homes of various relatives, friends, and benefactors, and after receiving good food, they would say, 'It's not delicious.' (The benefactors) asked, 'Who made this food?' The host replied, 'The cook made it.' The Bhikkhunis said, 'Why is the food made without flavor?' The host asked, 'Can you make it?' The Bhikkhunis said, 'Yes! If there is a good day to have a festival gathering, or if you want to go to the waterside for fun, come and tell me, and I will make the food for you.' Later, the host encountered a good day and wanted to enter the garden, so he called these two Bhikkhunis. These two Bhikkhunis came to make food for them. In this house, there was a servant who specialized in cooking, guarding the kitchen door, and seeing the cooked food, he came out and asked, 'Who cooked this food?' The host replied, 'There are two Bhikkhunis: one named Laṭā, and the other named Paralaṭā, who cooked this food.' The cooking servant angrily said, 'They are Bhikkhunis who have lost their Bhikkhuni status, Bhikkhunis who have burned their Bhikkhuni status, and have taken away my livelihood.' Some Bhikkhunis in the Sangha (monastic community), who were content with little and practiced dhūta (ascetic practices), were unhappy upon hearing this and reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders, and knowingly asked these two Bhikkhunis, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha rebuked them with various reasons, saying, 'How can you be called Bhikkhunis, cooking raw food to make meals?' After rebuking them with various reasons, he told the Bhikkhus, 'For these ten benefits, I am establishing a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni cooks raw food to make a meal, she commits a Pāyantika offense.'
Pāyantika means burning, covering, and obstructing,
若不悔過，能障礙道。
是中犯者，若比丘尼煮生物作食，波夜提。隨煮，隨得爾所波夜提。
不犯者，若重煮、若有急因緣，以火凈煮者，不犯。(七十六事竟)
佛在舍衛國。爾時有一居士，以無常因緣故，失財物田宅，家人死盡，唯有夫婦二人。居士作是念：「諸福德樂人無衰惱者，無過沙門釋子，我何不詣彼求出家？」夫即詣祇洹作比丘，婦詣王園精舍作比丘尼。是比丘得食時，持食詣比丘尼精舍，是比丘尼先為辦盤醬菜果蓏，待比丘來。時此比丘持食詣比丘尼精舍坐食，此比丘尼起與醬菜，並說本居家中時事。比丘瞋不忍故，即以手中飯擲比丘尼面。比丘尼瞋故，以熱羹澆比丘頭，不凈可羞。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘尼，比丘食時在前立侍？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，比丘食時在前立侍？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，比丘食時在前立侍，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，比丘食時在前立侍，波夜
【現代漢語翻譯】 現代漢語譯本： 如果不懺悔過錯，就會障礙修行正道。
如果觸犯此戒，比丘尼如果煮生的食物作為食物，犯波夜提罪（Pāyantika，一種輕罪）。每煮一次，就犯一次波夜提罪。
以下情況不構成犯罪：如果是重新煮，或者有緊急情況，用火凈化煮的食物，不構成犯罪。（第七十六事完）
佛陀在舍衛國（Śrāvastī）的時候。當時有一位居士（householder），因為無常的因緣，失去了財物和田地住宅，家人也都去世了，只剩下夫妻二人。居士心想：『那些有福德快樂的人沒有衰老煩惱的，沒有超過沙門釋子（Śrāmaṇa，釋迦牟尼佛的弟子），我為什麼不去他們那裡請求出家呢？』丈夫就去了祇洹（Jetavana）出家做了比丘（bhikkhu，佛教出家人），妻子去了王園精舍（Rājakārāma-vihāra）出家做了比丘尼（bhikkhunī，女性佛教出家人）。這位比丘在得到食物的時候，拿著食物去比丘尼精舍，這位比丘尼事先準備好盤子、醬菜、水果等，等待比丘到來。當時這位比丘拿著食物去比丘尼精舍坐下吃飯，這位比丘尼起身給他醬菜，並且說起以前在家中的事情。比丘因為生氣不能忍受，就用手中的飯扔向比丘尼的臉。比丘尼因為生氣，用熱湯澆比丘的頭，非常不乾淨可恥。其中有一位比丘尼，少欲知足，修頭陀行（dhūta，苦行），聽到這件事心裡不高興，呵斥說：『怎麼能叫比丘尼，在比丘吃飯的時候站在前面侍候？』用種種原因呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾（指比丘僧團和比丘尼僧團），明知故問這位比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種原因呵斥說：『怎麼能叫比丘尼，在比丘吃飯的時候站在前面侍候？』用種種原因呵斥之後，告訴各位比丘：『因為十種利益的緣故，為比丘尼制定戒律。從今以後這條戒律應該這樣說：如果比丘尼，在比丘吃飯的時候站在前面侍候，犯波夜提罪。』
波夜提（Pāyantika）的意思是，燒煮覆蓋遮蔽，如果不懺悔過錯，就會障礙修行正道。
如果觸犯此戒，比丘尼，在比丘吃飯的時候站在前面侍候，犯波夜提罪。
【English Translation】 English version: If one does not repent, it can obstruct the path.
Among those who transgress, if a bhikkhunī (female Buddhist monastic) cooks raw food to eat, it is a pāyantika (an offense requiring confession). With each cooking, she incurs that many pāyantika offenses.
There is no offense if it is re-cooked, or if there is an urgent reason, or if it is cooked with fire for purification. (End of the seventy-sixth matter)
The Buddha was in Śrāvastī (舍衛國). At that time, there was a householder (居士) who, due to impermanent conditions, lost his wealth, fields, and houses, and all his family members died, leaving only the husband and wife. The householder thought: 'Those who are blessed and happy, without decline or trouble, are none other than the Śrāmaṇa (沙門) descendants of Śākya (釋子). Why don't I go to them and request to become a monastic?' The husband then went to Jetavana (祇洹) and became a bhikkhu (比丘, Buddhist monk), and the wife went to Rājakārāma-vihāra (王園精舍) and became a bhikkhunī (比丘尼, Buddhist nun). When the bhikkhu received food, he would take it to the bhikkhunī's monastery. The bhikkhunī would prepare plates, pickles, vegetables, and fruits in advance, waiting for the bhikkhu to arrive. At that time, this bhikkhu took the food to the bhikkhunī's monastery and sat down to eat. The bhikkhunī got up to give him pickles and spoke about past events when they were at home. The bhikkhu, unable to bear it due to anger, threw the rice in his hand at the bhikkhunī's face. The bhikkhunī, out of anger, poured hot soup on the bhikkhu's head, which was unclean and shameful. Among them was a bhikkhunī who was content with little, practiced dhūta (頭陀, ascetic practices), and was displeased upon hearing this. She scolded, saying: 'How can you be called a bhikkhunī, standing and serving in front of a bhikkhu while he eats?' After scolding with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the two assemblies of monastics (referring to the bhikkhu sangha and the bhikkhunī sangha), and knowingly asked the bhikkhunī: 'Did you really do this?' She replied: 'I did, World Honored One!' The Buddha scolded with various reasons: 'How can you be called a bhikkhunī, standing and serving in front of a bhikkhu while he eats?' After scolding with various reasons, he told the bhikkhus: 'For the sake of ten benefits, I establish a precept for the bhikkhunīs. From now on, this precept should be stated as follows: If a bhikkhunī stands and serves in front of a bhikkhu while he eats, it is a pāyantika offense.'
Pāyantika (波夜提) means burning, cooking, covering, and obstructing. If one does not repent, it can obstruct the path.
Among those who transgress, if a bhikkhunī stands and serves in front of a bhikkhu while he eats, it is a pāyantika offense.
提。隨立，隨得爾所波夜提。若與比丘食已還坐、若余處去，不犯。(七十七事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，擲大小便墻外。是僧坊近大巷，時波斯匿王大臣名摩尼，著凈衣服從是巷過，屎墮頭上。是大臣爾時為王所責，有知相婆羅門，隨大臣後行。婆羅門言：「汝疾洗頭還到王所，此是吉相，必得大利。」大臣即洗頭詣王所，王歡喜還複本職。諸比丘尼，聞偷蘭難陀比丘尼以屎尿擲墻外，墮波斯匿王大臣頭上，污大臣頭故，王與本職。「是摩尼大臣兇惡無慈，知當與我等作何苦惱事？」以是思惟，怖畏故，除老病比丘尼，余皆走去。爾時摩尼大臣作是念：「我得本職者，皆由比丘尼僧房因緣故，我當往安慰諸比丘尼。」是摩尼大臣，即往比丘尼僧房，見諸比丘尼少，問諸老病比丘尼言：「是中比丘尼僧何以故少？」比丘尼言：「汝不知耶？」答言：「不知。」比丘尼言：「偷蘭難陀比丘尼，以屎尿擲墻外。波斯匿王大臣摩尼，從此巷過，墮其頭上。王與本職，是人兇惡無慈，諸比丘尼作是思惟：『知當與我等作何等苦惱事？』如是思惟，怖畏故，諸比丘尼皆悉走去。我等老病無力，故不能去。」是大臣言：「波斯匿王大臣摩尼者，即我身是。汝等莫怖畏，我與汝等飲食、薪草、燈燭、衣服及無畏
【現代漢語翻譯】 現代漢語譯本： 若比丘（bhikkhu）隨即將大小便丟棄，每次丟棄都會犯下波夜提（pāyattika，一種懺悔罪）。如果比丘吃完飯後回到座位，或者去其他地方，則不構成犯罪。（七十七事完）
佛陀（Buddha）在舍衛國（Śrāvastī）時。當時，偷蘭難陀比丘尼（Thullanandā bhikkhunī）將大小便扔到墻外。這個僧院靠近一條主要街道，當時波斯匿王（Prasenajit）的大臣摩尼（Maṇi），穿著乾淨的衣服從這條街上經過，糞便掉到了他的頭上。這位大臣當時正受到國王的責備，有一位懂占卜的婆羅門（Brahmin）跟在大臣身後。婆羅門說：『你趕快洗頭，然後回到國王那裡，這是吉祥的徵兆，必定會得到很大的好處。』大臣立刻洗了頭去見國王，國王很高興，恢復了他的原職。眾比丘尼聽到偷蘭難陀比丘尼將屎尿扔到墻外，掉到波斯匿王大臣的頭上，玷污了大臣的頭，因此國王恢復了他的原職。她們心想：『這個摩尼大臣兇惡無慈，知道他會給我們帶來什麼樣的苦惱？』因為這樣思惟，感到害怕，除了年老生病的比丘尼，其餘的都跑走了。當時，摩尼大臣心想：『我能恢復原職，都是因為比丘尼僧院的緣故，我應該去安慰那些比丘尼。』於是，摩尼大臣去了比丘尼僧院，看到比丘尼很少，就問那些年老生病的比丘尼：『這裡的比丘尼僧團為什麼這麼少？』比丘尼說：『你不知道嗎？』大臣回答說：『不知道。』比丘尼說：『偷蘭難陀比丘尼將屎尿扔到墻外，波斯匿王的大臣摩尼從這條街上經過，糞便掉到了他的頭上。國王恢復了他的原職，這個人兇惡無慈，眾比丘尼這樣思惟：『知道他會給我們帶來什麼樣的苦惱？』這樣思惟，感到害怕，所以比丘尼們都跑走了。我們年老生病，沒有力氣，所以不能走。』大臣說：『波斯匿王的大臣摩尼，就是我本人。你們不要害怕，我會給你們提供飲食、柴火、燈燭、衣服和無畏。』
【English Translation】 English version: If a bhikkhu (monk) immediately disposes of excrement or urine, he commits a pāyattika (an offense requiring confession) for each instance. If, after eating, the bhikkhu returns to his seat or goes elsewhere, there is no offense. (The seventy-seventh matter is concluded)
The Buddha was in Śrāvastī. At that time, the bhikkhunī (nun) Thullanandā threw excrement and urine outside the wall. This monastery was near a main street, and at that time, Maṇi, a minister of King Prasenajit, was passing through the street wearing clean clothes when excrement fell on his head. The minister was being reprimanded by the king at the time, and a Brahmin who knew divination was following behind the minister. The Brahmin said, 'Quickly wash your head and return to the king, this is an auspicious sign, you will surely receive great benefit.' The minister immediately washed his head and went to the king, who was pleased and restored him to his original position. The bhikkhunīs heard that Thullanandā bhikkhunī had thrown excrement and urine outside the wall, which fell on the head of Maṇi, the minister of King Prasenajit, defiling the minister's head, and therefore the king restored him to his original position. They thought, 'This minister Maṇi is fierce and merciless, who knows what kind of suffering he will inflict on us?' Because of this thought, they were afraid, and all except the old and sick bhikkhunīs ran away. At that time, Minister Maṇi thought, 'The reason I was restored to my original position is because of the bhikkhunī monastery, I should go and comfort the bhikkhunīs.' So, Minister Maṇi went to the bhikkhunī monastery and saw that there were few bhikkhunīs, so he asked the old and sick bhikkhunīs, 'Why are there so few bhikkhunīs in this sangha (community)?' The bhikkhunīs said, 'Don't you know?' The minister replied, 'I don't know.' The bhikkhunīs said, 'Thullanandā bhikkhunī threw excrement and urine outside the wall, and Maṇi, the minister of King Prasenajit, was passing through the street when excrement fell on his head. The king restored him to his original position, and this person is fierce and merciless, the bhikkhunīs thought, 'Who knows what kind of suffering he will inflict on us?' Thinking this way, they were afraid, so the bhikkhunīs all ran away. We are old and sick and have no strength, so we cannot leave.' The minister said, 'I am Maṇi, the minister of King Prasenajit. Do not be afraid, I will provide you with food, firewood, lamps, clothing, and fearlessness.'
施。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，以屎尿擲墻外？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，以屎尿擲墻外？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼以屎尿擲墻外，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以屎尿擲墻外，波夜提。隨擲，隨得爾所波夜提。若二比丘尼，共大小便一器中，一人舉授、一人擲墻外。舉者，突吉羅；擲者，波夜提。若比丘尼，若以手擲，波夜提。若以草土裡擲墻外者，突吉羅。(七十八事竟)
佛在舍衛國。爾時王園精舍，比丘尼僧房門前有好生草，多有雜人在中集坐，看諸比丘尼出入時形相，輕笑言：「汝看是比丘尼睞眼、是眼爛、是短鼻、是癭、是白、是黑、是好、是醜。」諸比丘尼聞是語心不喜，作是念：「諸人集此中者，皆由生草茂盛好故。若無草者，不于中住。」諸比丘尼集諸屎尿棄著草上，草即臭爛乾死。諸居士呵責言：「諸比丘尼不吉弊女，余無屏廁耶？於此凈茂草處著大小便。」是中有比丘尼
【現代漢語翻譯】 現代漢語譯本： 施（時間）。當時有一位比丘尼（bhikkhuni，佛教女性出家眾），她少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事後心中不悅，用各種理由呵責說：『怎麼能叫做比丘尼，竟然把屎尿扔到墻外？』用各種理由呵責之後，她向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧（bhikkhu-sangha，比丘僧團和比丘尼僧團），明知故問偷蘭難陀比丘尼（Thullananda bhikkhuni）：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責說：『怎麼能叫做比丘尼，竟然把屎尿扔到墻外？』用各種理由呵責之後，告訴各位比丘（bhikkhu，佛教男性出家眾）：『爲了十種利益，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼把屎尿扔到墻外，犯波夜提（pacittiya，一種輕罪）。』
波夜提（pacittiya）的意思是燒煮覆障，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼把屎尿扔到墻外，就犯波夜提（pacittiya）。每次扔，就得到相應的波夜提（pacittiya）罪。如果有兩位比丘尼（bhikkhuni），共用一個容器大小便，一人舉起傳遞，一人扔到墻外。舉起傳遞的人，犯突吉羅（dukkhata，一種輕微的罪過）；扔的人，犯波夜提（pacittiya）。如果比丘尼（bhikkhuni）用手扔，犯波夜提（pacittiya）。如果用草或土包裹著扔到墻外，犯突吉羅（dukkhata）。（七十八事完）
佛陀在舍衛國（Savatthi）。當時在王園精舍（Jetavana），比丘尼（bhikkhuni）僧房門前長著茂盛的草，有很多閒雜人等聚集在那裡，觀看比丘尼（bhikkhuni）出入時的姿態，輕蔑地笑著說：『你看這個比丘尼（bhikkhuni）斜眼，那個眼睛爛了，這個是短鼻子，那個有癭，這個是白的，那個是黑的，這個是好看的，那個是醜的。』各位比丘尼（bhikkhuni）聽到這些話心中不悅，心想：『這些人聚集在這裡，都是因為這草長得茂盛。如果沒有草，他們就不會在這裡停留。』各位比丘尼（bhikkhuni）收集屎尿傾倒在草上，草立刻變得又臭又爛。各位居士（upasaka，在家信徒）呵責說：『各位比丘尼（bhikkhuni）是不吉祥的壞女人，沒有其他廁所了嗎？竟然在這乾淨茂盛的草地上大小便。』當時有一位比丘尼（bhikkhuni）
【English Translation】 English version: Then [there was an occasion when]. There was a bhikkhuni (Buddhist nun), content with little, practicing the dhuta (ascetic practices), who, upon hearing of this matter, was displeased and rebuked, saying with various reasons: 'How can one be called a bhikkhuni (Buddhist nun) and throw excrement and urine outside the wall?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of both bhikkhus (Buddhist monks) and bhikkhunis (Buddhist nuns), and knowingly asked Thullananda bhikkhuni (name of a nun): 'Did you really do this?' She replied: 'Indeed, I did, Venerable One!' The Buddha rebuked her with various reasons, saying: 'How can one be called a bhikkhuni (Buddhist nun) and throw excrement and urine outside the wall?' After rebuking with various reasons, he said to the bhikkhus (Buddhist monks): 'For ten benefits, I will establish a rule for the bhikkhunis (Buddhist nuns). From now on, this rule should be recited as follows: If a bhikkhuni (Buddhist nun) throws excrement and urine outside the wall, it is a pacittiya (an offense requiring confession).'
Pacittiya (an offense requiring confession) means burning and obstructing; if one does not repent, it can obstruct the path to enlightenment.
In this rule, if a bhikkhuni (Buddhist nun) throws excrement and urine outside the wall, it is a pacittiya (an offense requiring confession). With each throw, one incurs that many pacittiya (an offense requiring confession) offenses. If two bhikkhunis (Buddhist nuns) share a container for urination and defecation, one lifts and passes it, and the other throws it outside the wall. The one who lifts and passes it commits a dukkhata (a minor offense); the one who throws it commits a pacittiya (an offense requiring confession). If a bhikkhuni (Buddhist nun) throws it with her hand, it is a pacittiya (an offense requiring confession). If she throws it outside the wall wrapped in grass or soil, it is a dukkhata (a minor offense). (End of the seventy-eighth matter)
The Buddha was in Savatthi (name of a city). At that time, in the Jeta Grove (Jetavana), in front of the bhikkhuni (Buddhist nun) monastery, there was good, lush grass, and many laypeople gathered there, watching the bhikkhunis (Buddhist nuns) as they went in and out, making fun of their appearances, saying: 'Look at this bhikkhuni (Buddhist nun) with the squinting eyes, that one with the infected eyes, this one with the short nose, that one with the goiter, this one is white, that one is black, this one is beautiful, that one is ugly.' The bhikkhunis (Buddhist nuns), hearing these words, were displeased and thought: 'These people are gathering here because the grass is lush and good. If there were no grass, they would not stay here.' The bhikkhunis (Buddhist nuns) collected excrement and urine and poured it on the grass, and the grass immediately became smelly and rotten. The lay devotees (upasaka) rebuked them, saying: 'The bhikkhunis (Buddhist nuns) are inauspicious, bad women; are there no other toilets? [Why] are you defecating and urinating in this clean, lush grass?' At that time, there was a bhikkhuni (Buddhist nun)
，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，棄屎尿生草上？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼棄屎尿著生草上，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼棄屎尿生草上，波夜提。隨棄，隨得爾所波夜提。(七十九事竟)
佛在王舍城。爾時助調達比丘尼，獨與六群比丘屏處共立共語。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種因緣呵責：「云何名比丘尼，獨與一比丘屏處共立共語？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，獨與一比丘屏處共立共語？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼獨與一比丘屏處共立共語，波夜提。」
獨者，一比丘尼、一比丘，更無第三人。
屏處者，若壁障、若衣障、籬障。
共立者，可疑處。
共語者，可疑處。
波夜提者，燒煮覆障，若
【現代漢語翻譯】 現代漢語譯本： 當時，有比丘尼因為少欲知足，奉行頭陀行（dhūta，一種苦行），聽到這件事後心生不悅，便向佛陀詳細稟告。佛陀因此事召集了二部僧眾，明知故問那些幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種因緣呵斥她們說：『怎麼能稱為比丘尼，卻把屎尿排泄在生草上？』用各種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼把屎尿排泄在生草上，犯波逸提（pāyantika，一種罪名）。』
波逸提（pāyantika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，違犯者是指，如果比丘尼把屎尿排泄在生草上，就犯波逸提（pāyantika）。隨著每次排泄，就得到相應的波逸提（pāyantika）罪。（第七十九事完）
佛陀在王舍城（Rājagṛha，古印度城市）。當時，幫助提婆達多（Devadatta）的比丘尼，獨自與六群比丘在隱蔽的地方一起站立、交談。有比丘尼因為少欲知足，奉行頭陀行（dhūta），聽到這件事後心生不悅，用各種因緣呵斥她們說：『怎麼能稱為比丘尼，卻獨自與一個比丘在隱蔽的地方一起站立、交談？』用各種因緣呵斥之後，向佛陀詳細稟告。佛陀因此事召集了二部僧眾，明知故問那些幫助提婆達多（Devadatta）的比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種因緣呵斥她們說：『怎麼能稱為比丘尼，卻獨自與一個比丘在隱蔽的地方一起站立、交談？』用各種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼獨自與一個比丘在隱蔽的地方一起站立、交談，犯波逸提（pāyantika）。』
『獨自』是指，一個比丘尼、一個比丘，沒有第三個人。
『隱蔽的地方』是指，有墻壁遮擋、有衣服遮擋、有籬笆遮擋的地方。
『一起站立』是指，容易引起懷疑的地方。
『一起交談』是指，容易引起懷疑的地方。
波逸提（pāyantika）的意思是，燒煮、覆蓋、障礙，如果
【English Translation】 English version: At that time, a bhikkhuni (Buddhist nun) who was content with little and practiced dhūta (ascetic practices) was displeased upon hearing of this matter and reported it in detail to the Buddha. The Buddha gathered the Sangha (Buddhist monastic order) of both bhikkhus (monks) and bhikkhunis because of this matter, and knowingly asked the bhikkhunis who were helping Devadatta (Buddha's cousin who later betrayed him): 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked them with various reasons, saying: 'How can you be called bhikkhunis and yet excrete feces and urine on living grass?' After rebuking them with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni excretes feces or urine on living grass, she commits a pāyantika (an offense).'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment.
In this precept, the offender is: if a bhikkhuni excretes feces or urine on living grass, she commits a pāyantika. With each excretion, she incurs a corresponding pāyantika offense. (The seventy-ninth matter is complete)
The Buddha was in Rājagṛha (ancient Indian city). At that time, bhikkhunis who were helping Devadatta, alone with six bhikkhus of the group of six, were standing and talking together in a secluded place. A bhikkhuni who was content with little and practiced dhūta, upon hearing of this matter, was displeased and rebuked them with various reasons, saying: 'How can you be called bhikkhunis and yet stand and talk together alone with one bhikkhu in a secluded place?' After rebuking them with various reasons, she reported it in detail to the Buddha. The Buddha gathered the Sangha of both bhikkhus and bhikkhunis because of this matter, and knowingly asked the bhikkhunis who were helping Devadatta: 'Did you really do this?' They replied: 'We did, World-Honored One!' The Buddha rebuked them with various reasons, saying: 'How can you be called bhikkhunis and yet stand and talk together alone with one bhikkhu in a secluded place?' After rebuking them with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni stands and talks together alone with one bhikkhu in a secluded place, she commits a pāyantika.'
'Alone' means one bhikkhuni, one bhikkhu, with no third person present.
'Secluded place' means a place with a wall barrier, a cloth barrier, or a fence barrier.
'Standing together' means a place that is suspicious.
'Talking together' means a place that is suspicious.
Pāyantika means burning, covering, obstructing; if
不悔過，能障礙道。
是中犯者，若比丘尼獨與一比丘屏處共立、共語，波夜提。隨共立、共語，隨得爾所波夜提。(八十竟)
佛在王舍城。爾時助調達比丘尼，獨與六群比丘露地共立共語。是中有比丘尼，少欲知足行頭陀聞是事心不喜，種種因緣呵責言：「云何名比丘尼，獨與一比丘露地共立共語？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，獨與一比丘露地共立共語？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼獨與一比丘露地共立共語，波夜提。」
獨者，一比丘尼、一比丘，更無第三人。
露地者，無壁障、無衣障、無籬障。
共立者，可疑處。
共語者，可疑處。
波夜提者，燒煮覆障，若不悔過能障礙道。
是中犯者，若比丘尼獨與一比丘，露地共立共語，波夜提。隨共立共語，隨得爾所波夜提。(八十一竟)
佛在王舍城。爾時助調達比丘尼，獨與一白衣男子屏處共立共語。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，獨與一白衣男子屏處共立共語
【現代漢語翻譯】 現代漢語譯本： 不懺悔，會障礙修行。
如果犯了這條戒律，如果比丘尼單獨與一位比丘在隱蔽的地方站在一起、交談，犯波夜提罪。隨著共同站立、共同交談的次數，就會得到相應次數的波夜提罪。（第八十條完）
佛陀住在王舍城（Rājagṛha）。當時，幫助提婆達多（Devadatta）的比丘尼，單獨與六群比丘在露天的地方站在一起交談。有些比丘尼，少欲知足，奉行頭陀行（dhūta-guṇa），聽到這件事後心生不悅，用各種理由呵斥說：『怎麼能稱為比丘尼，單獨與一位比丘在露天的地方站在一起交談？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧團，明知故問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥：『怎麼能稱為比丘尼，單獨與一位比丘在露天的地方站在一起交談？』用各種理由呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼單獨與一位比丘在露天的地方站在一起交談，犯波夜提罪。』
『單獨』，指一位比丘尼、一位比丘，沒有第三個人。
『露天』，指沒有墻壁遮擋、沒有衣服遮擋、沒有籬笆遮擋的地方。
『共同站立』，指容易引起懷疑的處所。
『共同交談』，指容易引起懷疑的處所。
『波夜提（pāyantika）』，意思是燒煮覆障，如果不懺悔，會障礙修行。
如果犯了這條戒律，如果比丘尼單獨與一位比丘，在露天的地方站在一起交談，犯波夜提罪。隨著共同站立、共同交談的次數，就會得到相應次數的波夜提罪。（第八十一條完）
佛陀住在王舍城。當時，幫助提婆達多的比丘尼，單獨與一位在家男子在隱蔽的地方站在一起交談。有些比丘尼，少欲知足，奉行頭陀行，聽到這件事後心生不悅，用各種理由呵斥說：『怎麼能稱為比丘尼，單獨與一位在家男子在隱蔽的地方站在一起交談？』 English version: Failure to repent obstructs the path.
If one violates this precept, if a bhikkhuni stands and converses with a bhikkhu alone in a secluded place, it is a pāyantika offense. According to the number of times they stand and converse together, that many pāyantika offenses are incurred. (End of the Eightieth)
The Buddha was in Rājagṛha (王舍城). At that time, a bhikkhuni who was assisting Devadatta (提婆達多) stood and conversed with the group of six bhikkhus alone in an open place. Some bhikkhunis, content with little, practicing dhūta-guṇa (頭陀行), upon hearing of this matter, were displeased and rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and stand and converse with a bhikkhu alone in an open place?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the bhikkhuni who was assisting Devadatta: 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can one be called a bhikkhuni and stand and converse with a bhikkhu alone in an open place?' After rebuking her with various reasons, he said to the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni stands and converses with a bhikkhu alone in an open place, it is a pāyantika offense.'
'Alone' means one bhikkhuni, one bhikkhu, with no third person present.
'Open place' means a place without wall barriers, without clothing barriers, without fence barriers.
'Standing together' means a place that is suspicious.
'Conversing together' means a place that is suspicious.
'Pāyantika (波夜提)' means burning and covering obstruction; if one does not repent, it can obstruct the path.
If one violates this precept, if a bhikkhuni stands and converses with a bhikkhu alone in an open place, it is a pāyantika offense. According to the number of times they stand and converse together, that many pāyantika offenses are incurred. (End of the Eighty-first)
The Buddha was in Rājagṛha. At that time, a bhikkhuni who was assisting Devadatta stood and conversed with a lay man alone in a secluded place. Some bhikkhunis, content with little, practicing dhūta-guṇa, upon hearing of this matter, were displeased and rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and stand and converse with a lay man alone in a secluded place?'
【English Translation】 Failure to repent obstructs the path. If one violates this precept, if a bhikkhuni stands and converses with a bhikkhu alone in a secluded place, it is a 'pāyantika' offense. According to the number of times they stand and converse together, that many 'pāyantika' offenses are incurred. (End of the Eightieth) The Buddha was in 'Rājagṛha'. At that time, a bhikkhuni who was assisting 'Devadatta' stood and conversed with the group of six bhikkhus alone in an open place. Some bhikkhunis, content with little, practicing 'dhūta-guṇa', upon hearing of this matter, were displeased and rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and stand and converse with a bhikkhu alone in an open place?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the bhikkhuni who was assisting 'Devadatta': 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can one be called a bhikkhuni and stand and converse with a bhikkhu alone in an open place?' After rebuking her with various reasons, he said to the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni stands and converses with a bhikkhu alone in an open place, it is a 'pāyantika' offense.' 'Alone' means one bhikkhuni, one bhikkhu, with no third person present. 'Open place' means a place without wall barriers, without clothing barriers, without fence barriers. 'Standing together' means a place that is suspicious. 'Conversing together' means a place that is suspicious. 'Pāyantika' means burning and covering obstruction; if one does not repent, it can obstruct the path. If one violates this precept, if a bhikkhuni stands and converses with a bhikkhu alone in an open place, it is a 'pāyantika' offense. According to the number of times they stand and converse together, that many 'pāyantika' offenses are incurred. (End of the Eighty-first) The Buddha was in 'Rājagṛha'. At that time, a bhikkhuni who was assisting 'Devadatta' stood and conversed with a lay man alone in a secluded place. Some bhikkhunis, content with little, practicing 'dhūta-guṇa', upon hearing of this matter, were displeased and rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and stand and converse with a lay man alone in a secluded place?'
？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，獨與一白衣男子屏處共立共語？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，獨與一白衣男子屏處共立、共語，波夜提。」
獨者，一比丘尼、一白衣男子，更無第三人。
屏處者，若壁障、若籬障、若衣障。
共立者，可疑處。
共語者，可疑處。
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼獨與一白衣男子屏處共立、共語，波夜提。隨共立共語，隨得爾所波夜提。(八十二竟)
佛在王舍城。爾時助調達比丘尼，獨與一白衣男子露地共立共語。諸居士呵責言：「看此等為是婦、為是私通？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，獨與一白衣男子露地共立共語？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，獨與一白衣男子露地共立共語？」種種因緣呵已，語諸比丘：「以十利故與比丘尼
【現代漢語翻譯】 現代漢語譯本： （佛陀）以種種因緣呵斥了她之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團和比丘尼僧團，明知故問幫助提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀以種種因緣呵責她：『怎麼能稱為比丘尼，獨自與一個在家男子在隱蔽的地方一起站立、一起說話？』以種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，獨自與一個在家男子在隱蔽的地方一起站立、一起說話，犯波逸提（Pāyantika，一種輕罪）。』
『獨』，指一個比丘尼、一個在家男子，沒有第三個人。
『屏處』，指有墻壁遮擋、有籬笆遮擋、有衣服遮擋。
『共立』，指容易引起懷疑的地方。
『共語』，指容易引起懷疑的地方。
『波逸提』，指燒煮覆障，如果不懺悔，能障礙修行。
這裡所說的犯戒，指如果比丘尼獨自與一個在家男子在隱蔽的地方一起站立、一起說話，犯波逸提。隨著一起站立、一起說話的程度，相應地犯下相應數量的波逸提。（第八十二條完）
佛陀在王舍城（Rājagṛha，古印度城市）。當時，幫助提婆達多（Devadatta）的比丘尼，獨自與一個在家男子在露天的地方一起站立、一起說話。一些居士呵責說：『看看這些人，是夫妻呢，還是私通？』這些比丘尼中，有少欲知足、奉行頭陀行（dhūta，苦行）的比丘尼，聽到這件事心裡不高興，以種種因緣呵責說：『怎麼能稱為比丘尼，獨自與一個在家男子在露天的地方一起站立、一起說話？』以種種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團和比丘尼僧團，明知故問幫助提婆達多（Devadatta）的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀以種種因緣呵責說：『怎麼能稱為比丘尼，獨自與一個在家男子在露天的地方一起站立、一起說話？』以種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼
【English Translation】 English version: After rebuking her with various reasons, (the bhikkhuni) reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two communities of monks and nuns, and knowingly asked the bhikkhuni who was helping Devadatta (Devadatta, Buddha's cousin who later betrayed him): 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can you be called a bhikkhuni, standing and talking alone with a lay man in a secluded place?' After rebuking her with various reasons, he said to the bhikkhus: 'Because of ten benefits, I have established a precept for bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni, alone with a lay man in a secluded place, stands and talks together, it is a Pāyantika (Pāyantika, a minor offense).'
'Alone' means one bhikkhuni, one lay man, with no third person present.
'Secluded place' means a place obstructed by a wall, a fence, or clothing.
'Standing together' means a place that can arouse suspicion.
'Talking together' means a place that can arouse suspicion.
'Pāyantika' means burning and obstructing; if one does not repent, it can obstruct the path.
The offense here refers to if a bhikkhuni, alone with a lay man in a secluded place, stands and talks together, it is a Pāyantika. According to the extent of standing and talking together, one incurs a corresponding number of Pāyantikas. (End of the eighty-second rule)
The Buddha was in Rājagṛha (Rājagṛha, an ancient Indian city). At that time, the bhikkhuni who was helping Devadatta (Devadatta), alone with a lay man in an open place, stood and talked together. Some lay people rebuked them, saying: 'Look at these people, are they husband and wife, or are they having an affair?' Among these bhikkhunis, there were those who were content with little, practicing dhūta (dhūta, ascetic practices), and upon hearing this matter, they were displeased. They rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, standing and talking alone with a lay man in an open place?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two communities of monks and nuns, and knowingly asked the bhikkhuni who was helping Devadatta (Devadatta): 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, standing and talking alone with a lay man in an open place?' After rebuking her with various reasons, he said to the bhikkhus: 'Because of ten benefits, I have established a precept for bhikkhunis
結戒，從今是戒應如是說：若比丘尼獨與一白衣男子露地共立共語，波夜提。」
共立者，可疑處。
共語者，可疑處。
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼獨與一白衣男子露地共立共語，波夜提。隨共立共語，隨得爾所波夜提。(八十三竟)
佛在舍衛國。爾時王園比丘尼僧坊中，有客作人，日暮雨墮故，入助調達比丘尼房中。時助調達比丘尼，有大式叉摩尼。是客作人先不與期，夜中摩觸式叉摩尼，式叉摩尼大喚。多比丘尼集，問言：「何故？」式叉摩尼言：「然燈。」問言：「何故？」「但然燈來。」即然燈來，見偷蘭難陀比丘尼于闇中共男子坐。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，闇中無燈共男子坐？」種種因緣呵責已，向佛廣說。佛以是事集二部僧知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，闇中無燈共白衣男子坐？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼闇中無燈，與男子共立共坐，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼闇中無燈，與男子
【現代漢語翻譯】 現代漢語譯本： 結戒，從今往後這條戒律應當這樣說：『如果比丘尼單獨與一個在家男子在露天的地方一同站立、一同說話，犯波逸提罪。』 一同站立，是可疑之處。 一同說話，是可疑之處。 波逸提，意思是燒煮、覆蓋、障礙，如果不懺悔，能障礙修道。 這條戒律中，如果比丘尼單獨與一個在家男子在露天的地方一同站立、一同說話，犯波逸提罪。隨著一同站立、一同說話的程度，相應地得到相應數量的波逸提罪。（第八十三條完） 佛陀在舍衛國（Śrāvastī）的時候。當時，王園（Rājakārāma）比丘尼僧團的僧房中，有一個做零工的人，因為傍晚下雨，所以進入助調達（Sahāya-devadattā）比丘尼的房間。當時，助調達比丘尼那裡，有一個大的式叉摩尼（śikṣamāṇā，準學女）。這個做零工的人事先沒有約定，夜裡摩觸式叉摩尼，式叉摩尼大聲呼喊。很多比丘尼聚集過來，問：『為什麼？』式叉摩尼說：『點燈。』問：『為什麼？』『先點燈來。』於是點燈，看見偷蘭難陀（Thullanandā）比丘尼在黑暗中與男子一同坐著。這些比丘尼中，有少欲知足、奉行頭陀行（dhūta，苦行）的比丘尼，聽到這件事心裡不高興，用各種理由呵責：『怎麼能叫比丘尼，在黑暗中沒有燈與男子坐在一起？』用各種理由呵責之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由呵責說：『怎麼能叫比丘尼，在黑暗中沒有燈與在家男子坐在一起？』用各種理由呵責之後，告訴眾比丘：『因為這十種利益，為比丘尼制定戒律。從今往後這條戒律應當這樣說：如果比丘尼在黑暗中沒有燈，與男子一同站立、一同坐著，犯波逸提罪。』 波逸提，意思是燒煮、覆蓋、障礙，如果不懺悔，能障礙修道。 這條戒律中，如果比丘尼在黑暗中沒有燈，與男子
【English Translation】 English version: Establishing a precept, from now on this precept should be spoken thus: 'If a Bhikkhunī (bhikṣuṇī, female monastic) alone stands and speaks with a lay man in an open space, it is a Pāyattika (pāyattika, an offense entailing confession).' 'Standing together' refers to a suspicious situation. 'Speaking together' refers to a suspicious situation. Pāyattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path. In this precept, if a Bhikkhunī alone stands and speaks with a lay man in an open space, it is a Pāyattika. According to the extent of standing and speaking together, one incurs the corresponding number of Pāyattika offenses. (End of the eighty-third) The Buddha was in Śrāvastī (Śrāvastī). At that time, in the Bhikkhunī monastery of Rājakārāma (Rājakārāma), there was a hired worker who, because of the evening rain, entered the room of the Bhikkhunī Sahāya-devadattā (Sahāya-devadattā). At that time, the Bhikkhunī Sahāya-devadattā had a large śikṣamāṇā (śikṣamāṇā, a female trainee). This hired worker, without prior arrangement, touched the śikṣamāṇā in the night, and the śikṣamāṇā cried out loudly. Many Bhikkhunīs gathered and asked, 'Why?' The śikṣamāṇā said, 'Light the lamp.' They asked, 'Why?' 'Just light the lamp.' So they lit the lamp and saw the Bhikkhunī Thullanandā (Thullanandā) sitting with a man in the dark. Among these Bhikkhunīs, there were those who were content with little, practiced dhūta (dhūta, ascetic practices), and upon hearing this matter, were displeased and rebuked with various reasons, 'How can you be called a Bhikkhunī, sitting with a man in the dark without a lamp?' After rebuking with various reasons, they reported it to the Buddha in detail. The Buddha, because of this matter, gathered the two assemblies and knowingly asked, 'Did you really do this?' She replied, 'I really did, World Honored One!' The Buddha rebuked with various reasons, saying, 'How can you be called a Bhikkhunī, sitting with a lay man in the dark without a lamp?' After rebuking with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunīs. From now on, this precept should be spoken thus: If a Bhikkhunī stands or sits with a man in the dark without a lamp, it is a Pāyattika.' Pāyattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path. In this precept, if a Bhikkhunī in the dark without a lamp, with a man
共立共坐，波夜提。隨共立共坐，隨得爾所波夜提。(八十四事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，以樹膠作男根，繫著腳跟，后著女根中。爾時失火，燒比丘尼房舍。偷蘭難陀比丘尼，忘不解卻走出房外，語諸居士言：「是中失火，以水澆滅。」有一估客，見偷蘭難陀有如是事，語餘人言：「汝等看是比丘尼，有如是好莊嚴具。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，作男根著女根中？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼作男根著女根中，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，以樹膠作男根著女根中，波夜提。若韋囊、若腳指、若肉臠、若藕根、若蘿蔔根、若蕪菁根、若瓜、若瓠、若梨，著女根中，皆波夜提。作時，突吉羅。若著他比丘尼女根中，突吉羅。(八十五事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，惡性喜瞋諸善比丘尼，善比丘尼不喜共住，誑一無智比丘尼言：「汝來共我住，諸所須物我當與汝。」是比丘尼答言：「可爾
【現代漢語翻譯】 現代漢語譯本： 共立共坐，波夜提（Payatika，一種罪名）。隨同站立或坐下，每次都犯波夜提罪。（八十四事完）
佛陀在舍衛國（Sravasti）時。當時，偷蘭難陀（Thullananda）比丘尼用樹膠製作男根，繫在腳跟上，然後放入女根中。這時發生了火災，燒燬了比丘尼的房舍。偷蘭難陀比丘尼忘記解下男根就跑出房外，對各位居士說：『這裡失火了，請用水澆滅。』有一位商人，看見偷蘭難陀有這樣的事情，對其他人說：『你們看這位比丘尼，有這麼好的裝飾品。』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，用各種理由呵責她，然後向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，明知故問：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能稱為比丘尼，卻製作男根放入女根中？』用各種理由呵責后，告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼製作男根放入女根中，犯波夜提罪。』
波夜提，意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行。
在這條戒律中，違犯者：如果比丘尼用樹膠製作男根放入女根中，犯波夜提罪。如果是用韋囊、腳趾、肉塊、藕根、蘿蔔根、蕪菁根、瓜、葫蘆、梨，放入女根中，都犯波夜提罪。製作時，犯突吉羅（Dukkata，一種輕罪）。如果放入其他比丘尼的女根中，犯突吉羅。（八十五事完）
佛陀在舍衛國時。當時，偷蘭難陀比丘尼，生性惡劣，喜歡嗔恨各位善良的比丘尼，善良的比丘尼不喜歡和她一起住，她就欺騙一位沒有智慧的比丘尼說：『你來和我一起住，你所需要的物品我都給你。』這位比丘尼回答說：『好的。』
【English Translation】 English version: Standing and sitting together, Payatika (a type of offense). Accompanying in standing or sitting, each time incurs a Payatika offense. (Eighty-fourth matter concluded)
The Buddha was in Sravasti. At that time, the Bhikkhuni Thullananda made a male organ out of tree sap, tied it to her heel, and then inserted it into her female organ. Then a fire broke out, burning down the Bhikkhuni's dwelling. Bhikkhuni Thullananda, forgetting to remove the male organ, ran out of the room and said to the laypeople: 'There is a fire here, please put it out with water.' A merchant, seeing Thullananda in such a state, said to others: 'Look at this Bhikkhuni, she has such fine ornaments.' Among them was a Bhikkhuni, content with little, practicing asceticism, who, upon hearing this, was displeased and rebuked her for various reasons, and then reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and knowingly asked: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her for various reasons, saying: 'How can you be called a Bhikkhuni, yet make a male organ and insert it into your female organ?' After rebuking her for various reasons, he told the Bhikkhus: 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni makes a male organ and inserts it into her female organ, she commits a Payatika offense.'
Payatika means burning, covering, obstructing; if not repented, it can obstruct the path.
In this precept, the offender: If a Bhikkhuni makes a male organ out of tree sap and inserts it into her female organ, she commits a Payatika offense. If it is made of leather, toes, pieces of flesh, lotus roots, radish roots, turnip roots, gourds, calabashes, or pears, and inserted into the female organ, all constitute a Payatika offense. During the making, a Dukkata (a minor offense) is committed. If inserted into another Bhikkhuni's female organ, a Dukkata is committed. (Eighty-fifth matter concluded)
The Buddha was in Sravasti. At that time, the Bhikkhuni Thullananda, being of a wicked nature, liked to be angry with the virtuous Bhikkhunis, and the virtuous Bhikkhunis did not like to live with her. She deceived an ignorant Bhikkhuni, saying: 'Come and live with me, and I will give you whatever you need.' The Bhikkhuni replied: 'Okay.'
。」偷蘭難陀比丘尼，喜出入他家多知多識。天雨墮時，早起至他家，從一家復至一家。日沒時衣被皆濕，如阿羅羅鳥，還入房舍作是言：「我腳痛、𨄔痛、脅痛、背痛。」無智比丘尼言：「汝從何來？」答曰：「我從某家出復到某家。」曰：「汝為佛事為僧事耶？」答言：「不為。」「若不為佛事、僧事，何以雨中去？諸白衣多事，尚不于雨中出行。汝不善，汝何以于雨中去？」偷蘭難陀比丘尼言：「汝是我和上阿阇梨耶？何以教我？我前喚汝時，欲使汝教我耶？汝遠出去。」是比丘尼老病無力，偷蘭難陀比丘尼強拽出垂死。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，自喚他比丘尼言：『善女來共我住，諸所須物我當與汝。』后瞋拽出？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，自喚他比丘尼言：『善女來共我住，諸所須物我當與汝。』后瞋拽出？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼語比丘尼言：『善女來共我房中住。』后瞋不喜，若自拽出、若使人拽出，作如是言：『汝遠滅去，莫此中住。』以是因緣無異
【現代漢語翻譯】 現代漢語譯本：偷蘭難陀（Thullananda）比丘尼，喜歡出入別人家，並且見多識廣。一次下雨的時候，她一大早就去別人家，從一家又到另一家。直到日落時分，衣服都被淋濕了，像阿羅羅鳥一樣，回到自己的房舍，然後說：『我腳痛、腿痛、脅痛、背痛。』一位不明事理的比丘尼問：『你從哪裡來？』她回答說：『我從某家出來，又去了某家。』那位比丘尼問：『你是爲了佛事還是僧事去的？』她回答說：『不是。』『如果不是爲了佛事、僧事，為什麼要在雨中出行？很多在家的白衣，因為事情多，尚且不在雨中出行。你這樣做不好，你為什麼要在雨中去？』偷蘭難陀（Thullananda）比丘尼說：『你是我和尚或者阿阇梨（Acharya）嗎？為什麼要教訓我？我之前叫你的時候，是想讓你教訓我嗎？你給我走遠點。』那位比丘尼年老體弱，偷蘭難陀（Thullananda）比丘尼強行把她拽出去，導致她奄奄一息。這件事被一位少欲知足、奉行頭陀行的比丘尼聽到了，她心裡很不高興，用各種理由呵斥偷蘭難陀（Thullananda）比丘尼：『怎麼能身為比丘尼，自己叫其他比丘尼說：「善女，來和我一起住，你所需要的物品我都給你。」之後又生氣地把她拽出去？』用各種理由呵斥之後，她把這件事詳細地告訴了佛陀。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀（Thullananda）比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥她說：『怎麼能身為比丘尼，自己叫其他比丘尼說：「善女，來和我一起住，你所需要的物品我都給你。」之後又生氣地把她拽出去？』用各種理由呵斥之後，佛陀告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼對另一位比丘尼說：「善女，來和我房中住。」之後生氣不高興，自己把她拽出去，或者讓人把她拽出去，並且說這樣的話：「你給我滾遠點，不要住在這裡。」因為這個緣故，沒有不同。 是處波羅夷。』
【English Translation】 English version: The Bhikkhuni Thullananda (Thullananda), liked to go in and out of other people's houses and was very knowledgeable. Once, when it was raining, she went to other people's houses early in the morning, going from one house to another. By sunset, her clothes were all wet, and like an Arala bird, she returned to her dwelling and said, 'My feet hurt, my shanks hurt, my sides hurt, my back hurts.' An ignorant Bhikkhuni asked, 'Where have you been?' She replied, 'I went out from such and such a house and then went to such and such a house.' The Bhikkhuni asked, 'Did you go for the sake of the Buddha's work or the Sangha's work?' She replied, 'No.' 'If it was not for the sake of the Buddha's work or the Sangha's work, why did you go out in the rain? Many laypeople have many affairs and still do not go out in the rain. You are not good; why did you go out in the rain?' The Bhikkhuni Thullananda (Thullananda) said, 'Are you my Upadhyaya or Acharya (Acharya)? Why are you teaching me? When I called you before, did I want you to teach me? Get away from me.' That Bhikkhuni was old and weak, and the Bhikkhuni Thullananda (Thullananda) forcibly dragged her out, leaving her on the verge of death. Among them was a Bhikkhuni who was content with little, practiced asceticism, and when she heard of this matter, she was displeased and rebuked her for various reasons, saying, 'How can you, as a Bhikkhuni, call another Bhikkhuni and say, "Good woman, come and live with me, and I will give you whatever you need," and then angrily drag her out?' After rebuking her for various reasons, she told the Buddha in detail. The Buddha, because of this matter, gathered the Sangha of both orders, and knowing the truth, asked the Bhikkhuni Thullananda (Thullananda), 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha rebuked her for various reasons, saying, 'How can you, as a Bhikkhuni, call another Bhikkhuni and say, "Good woman, come and live with me, and I will give you whatever you need," and then angrily drag her out?' After rebuking her for various reasons, the Buddha told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni says to another Bhikkhuni, "Good woman, come and live in my dwelling," and then becomes angry and displeased, and either drags her out herself or has someone else drag her out, and says such words as, "Get away from here, do not live here," because of this reason, there is no different place, it is Parajika.'
者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼瞋不喜，若自拽、若使人拽，皆波夜提。不能拽出者，突吉羅。隨自拽出、隨使人拽，隨得爾所波夜提。不能出者，突吉羅。(八十六事竟)
佛在王舍城。爾時助調達二比丘尼，共一床臥作種種不清凈事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，二人共一床臥，作種種不清凈事？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，二人共一床臥，作種種不清凈事？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若二比丘尼共一床臥，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若二比丘尼共一床臥，波逸提。隨共臥，隨得爾所波夜提。
不犯者，若一人臥、一人坐，不犯。(八十七事竟)
佛在王舍城。爾時助調達二比丘尼，共一敷臥，作種種不清凈事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共一敷臥？」種種因緣呵已，向佛廣
【現代漢語翻譯】 現代漢語譯本： 『者，波夜提（Payatika，一種罪名）。』
波夜提（Payatika）的意思是燒煮覆障，如果不懺悔，會障礙修行。
在此情況下，如果比丘尼生氣不悅，自己拉扯或讓人拉扯，都犯波夜提（Payatika）罪。如果無法拉扯出來，則犯突吉羅（Dukkata，一種輕罪）。隨著自己拉扯出來或讓人拉扯，每次拉扯都犯相應的波夜提（Payatika）罪。如果無法拉扯出來，則犯突吉羅（Dukkata）罪。（第八十六事完）
佛陀在王舍城（Rajagrha）。當時，有兩個幫助提婆達多（Devadatta）的比丘尼，共睡一張床，做各種不清凈的事情。其中有比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，用各種理由呵斥她們說：『怎麼能叫比丘尼呢，兩個人共睡一張床，做各種不清凈的事情？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧團，明知此事而故意問幫助提婆達多（Devadatta）的比丘尼：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥她們說：『怎麼能叫比丘尼呢，兩個人共睡一張床，做各種不清凈的事情？』用各種理由呵斥之後，告訴眾比丘：『因為十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果兩個比丘尼共睡一張床，犯波夜提（Payatika）罪。』
波夜提（Payatika）的意思是燒煮覆障，如果不懺悔，會障礙修行。
在此情況下，如果兩個比丘尼共睡一張床，犯波逸提（Pacittiya，一種罪名）。隨著共睡的時間，每次共睡都犯相應的波夜提（Payatika）罪。
不犯的情況是，如果一個人睡著，一個人坐著，不犯。（第八十七事完）
佛陀在王舍城（Rajagrha）。當時，有兩個幫助提婆達多（Devadatta）的比丘尼，共用一個鋪蓋睡覺，做各種不清凈的事情。其中有比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，用各種理由呵斥她們說：『怎麼能叫比丘尼呢，共用一個鋪蓋睡覺？』用各種理由呵斥之後，向佛陀詳細稟告。
【English Translation】 English version: 『This is a Payatika (a type of offense).』
Payatika means burning and obstructing; if one does not repent, it can obstruct the path.
In this case, if a Bhikkhuni (nun) is angry and displeased, whether she pulls it herself or has someone else pull it, she commits a Payatika offense. If she cannot pull it out, she commits a Dukkata (a minor offense). Each time she pulls it out herself or has someone else pull it out, she incurs a corresponding Payatika offense. If she cannot pull it out, she commits a Dukkata offense. (End of the eighty-sixth matter)
The Buddha was in Rajagrha (王舍城). At that time, two Bhikkhunis who were helping Devadatta (提婆達多) shared a bed and engaged in various impure acts. Among the Bhikkhunis, there was one who was content with little, practiced the dhuta (頭陀行, ascetic practices), and upon hearing of this matter, was displeased. She rebuked them with various reasons, saying, 『How can you call yourselves Bhikkhunis, sharing a bed and engaging in various impure acts?』 After rebuking them with various reasons, she reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the Sangha (僧, monastic community) of both orders and deliberately asked the Bhikkhunis who were helping Devadatta, 『Did you really do this?』 They replied, 『We did, World-Honored One!』 The Buddha rebuked them with various reasons, saying, 『How can you call yourselves Bhikkhunis, sharing a bed and engaging in various impure acts?』 After rebuking them with various reasons, he told the Bhikkhus (monks), 『For ten benefits, I am establishing a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If two Bhikkhunis share a bed, they commit a Payatika offense.』
Payatika means burning and obstructing; if one does not repent, it can obstruct the path.
In this case, if two Bhikkhunis share a bed, they commit a Pacittiya (a type of offense). For each instance of sharing a bed, they incur a corresponding Payatika offense.
There is no offense if one person is sleeping and the other is sitting. (End of the eighty-seventh matter)
The Buddha was in Rajagrha (王舍城). At that time, two Bhikkhunis who were helping Devadatta (提婆達多) shared a single bedding and engaged in various impure acts. Among the Bhikkhunis, there was one who was content with little, practiced the dhuta (頭陀行, ascetic practices), and upon hearing of this matter, was displeased. She rebuked them with various reasons, saying, 『How can you call yourselves Bhikkhunis, sharing a single bedding?』 After rebuking them with various reasons, she reported the matter in detail to the Buddha.
說。佛以此事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共一敷臥？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若二比丘尼共一敷臥，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若二比丘尼共一敷臥，波夜提。隨共臥，隨得爾所波夜提。
不犯者，若各各有別褥，不犯。(八十八事竟)
佛在王舍城。爾時助調達二比丘尼，共一衣覆臥，作種種不清凈事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，二人共一衣覆臥？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共一衣覆臥？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若二比丘尼共一衣覆臥，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若二比丘尼共一衣覆臥，波夜提。隨共臥，隨得爾所波夜提。
不犯者，若各各別有襯身衣，不犯。(八十九事竟)
佛在王
【現代漢語翻譯】 現代漢語譯本： 佛陀說。因為這件事，佛陀召集了比丘（bhikshu，男性出家人）和比丘尼（bhikshuni，女性出家人）僧團，明知故問幫助提婆達多（Devadatta）的比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種理由呵斥她們說：『怎麼能稱為比丘尼，卻共用一張床鋪睡覺？』用各種理由呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果兩個比丘尼共用一張床鋪睡覺，犯波夜提（payatika）。』 波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，如果兩個比丘尼共用一張床鋪睡覺，就犯波夜提。隨著共同睡覺的時間長短，相應地得到相應數量的波夜提罪。 不犯的情況是，如果各自有各自的褥子，就不犯。（第八十八事完） 佛陀在王舍城（Rajagrha）。當時，幫助提婆達多的兩個比丘尼，共用一件衣服覆蓋身體睡覺，做各種不清凈的事情。其中有比丘尼，少欲知足，奉行頭陀行（dhuta），聽到這件事心裡不高興，用各種理由呵斥她們說：『怎麼能稱為比丘尼，卻兩個人共用一件衣服覆蓋身體睡覺？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問幫助提婆達多的比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種理由呵斥她們說：『怎麼能稱為比丘尼，卻共用一件衣服覆蓋身體睡覺？』用各種理由呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果兩個比丘尼共用一件衣服覆蓋身體睡覺，犯波夜提。』 波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，如果兩個比丘尼共用一件衣服覆蓋身體睡覺，就犯波夜提。隨著共同睡覺的時間長短，相應地得到相應數量的波夜提罪。 不犯的情況是，如果各自有各自的貼身內衣，就不犯。（第八十九事完） 佛陀在王
【English Translation】 English version: The Buddha said: Because of this matter, the Buddha gathered the Sangha (community) of bhikshus (male monastics) and bhikshunis (female monastics), and knowingly asked the bhikshunis who were helping Devadatta: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them with various reasons, saying: 'How can you be called bhikshunis and sleep together on one bed?' After rebuking them with various reasons, he told the bhikshus: 'Because of ten benefits, I establish precepts for the bhikshunis. From now on, this precept should be stated as follows: If two bhikshunis sleep together on one bed, it is a payatika offense.' Payatika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if two bhikshunis sleep together on one bed, it is a payatika offense. According to the length of time they sleep together, they incur a corresponding number of payatika offenses. The non-offense is if each has their own separate mattress, there is no offense. (End of the eighty-eighth matter) The Buddha was in Rajagrha. At that time, two bhikshunis who were helping Devadatta, covered themselves with one garment and slept together, doing various impure things. Among them, there was a bhikshuni who was content with little, practicing dhuta (ascetic practices), and was unhappy when she heard about this matter. She rebuked them with various reasons, saying: 'How can you be called bhikshunis and cover yourselves with one garment and sleep together?' After rebuking them with various reasons, she reported it to the Buddha in detail. The Buddha gathered the Sangha of bhikshus and bhikshunis because of this matter, and knowingly asked the bhikshunis who were helping Devadatta: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them with various reasons, saying: 'How can you be called bhikshunis and cover yourselves with one garment and sleep together?' After rebuking them with various reasons, he told the bhikshus: 'Because of ten benefits, I establish precepts for the bhikshunis. From now on, this precept should be stated as follows: If two bhikshunis cover themselves with one garment and sleep together, it is a payatika offense.' Payatika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if two bhikshunis cover themselves with one garment and sleep together, it is a payatika offense. According to the length of time they sleep together, they incur a corresponding number of payatika offenses. The non-offense is if each has their own undergarment, there is no offense. (End of the eighty-ninth matter) The Buddha was in Wang
舍城。爾時助調達比丘尼入檀越舍，獨與六群比丘共立共語竊語，遣共行比丘尼去。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，入白衣舍，獨與一比丘共立共語竊語？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，入白衣舍，獨與一比丘共立共語竊語？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼入白衣舍，獨與一比丘共立共語竊語，遣共行比丘尼去，求閑便故，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼入白衣舍，獨與一比丘共立，突吉羅；共語，突吉羅；共竊語，突吉羅。求閑便故，遣共行比丘尼離聞處去，波逸提。不離聞處，突吉羅。(九十事竟)
佛在王舍城。爾時助調達比丘尼入白衣舍，獨與白衣男子共立共語竊語，遣共行比丘尼去，求閑便故。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，入白衣舍，獨與一白衣男子共立共語共竊語，遣共行比丘尼去？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘
【現代漢語翻譯】 現代漢語譯本： 在舍衛城（Śrāvastī）。當時，助調達比丘尼進入在家信徒的住所，獨自與六群比丘（指行為不端的比丘團體）站在一起、交談、私語，並打發一同前來的比丘尼離開。有些比丘尼，她們少欲知足，奉行頭陀行（苦行），聽到這件事後心生不悅，用各種理由呵斥道：『怎麼能稱為比丘尼，進入在家信徒的住所，獨自與一位比丘站在一起、交談、私語呢？』用各種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘和比丘尼僧團，明知此事卻故意問助調達比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥她說：『怎麼能稱為比丘尼，進入在家信徒的住所，獨自與一位比丘站在一起、交談、私語呢？』用各種理由呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘尼進入在家信徒的住所，獨自與一位比丘站在一起、交談、私語，併爲了尋求方便而打發一同前來的比丘尼離開，犯波逸提（Pāyantika）。』
『波逸提』的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在此戒中，觸犯的情況是：如果比丘尼進入在家信徒的住所，獨自與一位比丘站在一起，犯突吉羅（Duṣkṛta）；交談，犯突吉羅；私語，犯突吉羅。爲了尋求方便，打發一同前來的比丘尼離開能聽見的地方，犯波逸提。沒有離開能聽見的地方，犯突吉羅。(九十事完)
佛陀住在王舍城（Rājagṛha）。當時，助調達比丘尼進入在家信徒的住所，獨自與一位在家男子站在一起、交談、私語，併爲了尋求方便而打發一同前來的比丘尼離開。有些比丘尼，她們少欲知足，奉行頭陀行，聽到這件事後心生不悅，用各種理由呵斥道：『怎麼能稱為比丘尼，進入在家信徒的住所，獨自與一位在家男子站在一起、交談、私語，並打發一同前來的比丘尼離開呢？』用各種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了比丘和比丘尼僧團，明知此事卻故意問這位比丘尼：
【English Translation】 English version: At Śrāvastī. At that time, Bhikṣuṇī (female monastic) who was helping Devadatta (a cousin of the Buddha and a rival) entered the house of a lay supporter, and alone with the six-group Bhikṣus (a group of monks known for misbehavior), stood together, talked, and whispered, and sent away the Bhikṣuṇī who had come with her. Among the Bhikṣuṇīs, there were those who were of few desires, content, and practiced dhūta (ascetic practices). Hearing of this matter, they were displeased and rebuked her with various reasons, saying: 'How can one be called a Bhikṣuṇī, entering the house of a layperson, and alone with one Bhikṣu, stand together, talk, and whisper?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two Saṅghas (monastic communities), and knowing the matter, deliberately asked the Bhikṣuṇī who was helping Devadatta: 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can one be called a Bhikṣuṇī, entering the house of a layperson, and alone with one Bhikṣu, stand together, talk, and whisper?' After rebuking her with various reasons, he told the Bhikṣus: 'For these ten benefits, I establish a precept for the Bhikṣuṇīs. From now on, this precept should be recited as follows: If a Bhikṣuṇī enters the house of a layperson, and alone with one Bhikṣu, stands together, talks, and whispers, and sends away the Bhikṣuṇī who had come with her, seeking convenience, it is a Pāyantika (an offense requiring confession).'
'Pāyantika' means burning, covering, obstructing. If one does not repent, it can obstruct the path.
In this precept, the offenses are: If a Bhikṣuṇī enters the house of a layperson, and alone with one Bhikṣu, stands together, it is a Duṣkṛta (an offense of wrong-doing); talks, it is a Duṣkṛta; whispers, it is a Duṣkṛta. Seeking convenience, sending away the Bhikṣuṇī who had come with her, away from the hearing distance, it is a Pāyantika. If not away from the hearing distance, it is a Duṣkṛta. (The ninety matters are completed)
The Buddha was staying in Rājagṛha. At that time, Bhikṣuṇī who was helping Devadatta entered the house of a lay supporter, and alone with a lay man, stood together, talked, and whispered, and sent away the Bhikṣuṇī who had come with her, seeking convenience. Among the Bhikṣuṇīs, there were those who were of few desires, content, and practiced dhūta. Hearing of this matter, they were displeased and rebuked her with various reasons, saying: 'How can one be called a Bhikṣuṇī, entering the house of a layperson, and alone with a lay man, stand together, talk, and whisper, and send away the Bhikṣuṇī who had come with her?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two Saṅghas, and knowing the matter, deliberately asked this Bhikṣuṇī:
尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，入白衣舍，獨與一白衣男子共立共語共竊語，遣共行比丘尼去？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼入白衣舍，獨與一白衣男子共立共語竊語，遣共行比丘尼去，求獨語故，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼入白衣舍，獨與一男子共立，突吉羅；共語，突吉羅；共竊語，突吉羅。求獨語故，遣共行比丘尼離聞處去，波夜提。不離聞處，突吉羅。(九十一事竟)
佛在舍衛國。爾時迦羅比丘尼，本是外道，共諸比丘尼斗諍相瞋，自打身啼。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共比丘尼斗諍相瞋，自打身啼？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，共比丘尼斗諍相瞋，自打身啼？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，共比丘尼斗諍相瞋，自打身啼者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能
【現代漢語翻譯】 現代漢語譯本 尼（比丘尼）：『你真的做了這件事嗎？』回答說：『真的做了，世尊（對佛的尊稱）！』佛陀用種種因緣呵斥她說：『怎麼能叫比丘尼，進入在家人的住所，獨自與一個在家的男子一同站立、一同說話、一同私語，並且打發一同前行的比丘尼離開呢？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼進入在家人的住所，獨自與一個在家的男子一同站立、一同說話、一同私語，並且爲了尋求獨自說話的機會，打發一同前行的比丘尼離開，犯波逸提（一種罪名）。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能夠障礙修道。 在這條戒律中，觸犯的情況是：如果比丘尼進入在家人的住所，獨自與一個男子一同站立，犯突吉羅（一種輕罪）；一同說話，犯突吉羅；一同私語，犯突吉羅。爲了尋求獨自說話的機會，打發一同前行的比丘尼離開能聽到的範圍，犯波逸提。沒有離開能聽到的範圍，犯突吉羅。（九十一事完） 佛陀在舍衛國（古印度王國）的時候。當時，迦羅（人名）比丘尼，原本是外道，與眾比丘尼爭鬥、互相嗔恨，自己打自己並且啼哭。其中有比丘尼，少欲知足、奉行頭陀行（苦行），聽到這件事心裡不高興，用種種因緣呵斥她說：『怎麼能叫比丘尼，與比丘尼爭鬥、互相嗔恨，自己打自己並且啼哭呢？』用種種因緣呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾（比丘僧團和比丘尼僧團），明知故問迦羅比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用種種因緣呵斥說：『怎麼能叫比丘尼，與比丘尼爭鬥、互相嗔恨，自己打自己並且啼哭呢？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，與比丘尼爭鬥、互相嗔恨，自己打自己並且啼哭，犯波逸提。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能夠
【English Translation】 English version The Bhikkhuni (female monastic): 'Did you really do this thing?' She answered: 'I really did, Lord (respectful term for the Buddha)!' The Buddha rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni, entering a householder's dwelling, standing, speaking, and whispering alone with a householder man, and sending away the Bhikkhuni who went with her?' After rebuking her with various reasons, he told the Bhikkhus (male monastics): 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni enters a householder's dwelling, stands, speaks, and whispers alone with a householder man, and sends away the Bhikkhuni who went with her, seeking to speak alone, it is a Pacittiya (an offense).' Pacittiya means burning, covering, and obstructing; if one does not repent, it can obstruct the path. In this precept, the offenses are: If a Bhikkhuni enters a householder's dwelling, stands alone with a man, it is a Dukkhata (a minor offense); speaks together, it is a Dukkhata; whispers together, it is a Dukkhata. Seeking to speak alone, sending away the Bhikkhuni who went with her beyond hearing distance, it is a Pacittiya. If not beyond hearing distance, it is a Dukkhata. (The ninety-first matter is concluded.) The Buddha was in Savatthi (ancient Indian city). At that time, Bhikkhuni Kala (personal name), who was originally a follower of other paths, fought and resented with the Bhikkhunis, hitting herself and crying. Among them, there were Bhikkhunis who were content with little, practiced Dhuta (ascetic practices), and were displeased upon hearing this matter. They rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni, fighting and resenting with the Bhikkhunis, hitting herself and crying?' After rebuking her with various reasons, they reported it to the Buddha in detail. Because of this matter, the Buddha gathered the Sangha (monastic community) of both orders (Bhikkhu Sangha and Bhikkhuni Sangha), and knowingly asked Bhikkhuni Kala: 'Did you really do this thing?' She answered: 'I really did, Lord!' The Buddha rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni, fighting and resenting with the Bhikkhunis, hitting herself and crying?' After rebuking her with various reasons, he told the Bhikkhus: 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni fights and resents with the Bhikkhunis, hitting herself and crying, it is a Pacittiya.' Pacittiya means burning, covering, and obstructing; if one does not repent, it can
障礙道。
是中犯者，若比丘尼，共諸比丘尼斗諍相瞋，自打身啼，波夜提。若自打身不啼，得突吉羅。隨打身啼，隨得爾所波夜提。(九十二事竟)◎
◎佛在舍衛國。爾時迦羅比丘尼，本是外道，共諸比丘尼斗諍時，自作法咒、泥犁咒：「若汝謗我是事者，令汝不得四念處、四正勤、四如意足、五根、五力、七覺、八道，令汝世世墮地獄、畜生、餓鬼。若我有是事者，令我不得四念處、四正勤、四如意足、五根、五力、七覺、八道，當世世墮地獄、畜生、餓鬼。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共比丘尼斗諍時，作法咒、泥犁咒？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共比丘尼斗諍時，作法咒、泥犁咒？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，共比丘尼斗諍時，作法咒、泥犁咒，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，共比丘尼斗諍時，作法咒、泥犁咒，作是言：「若汝以是事謗我者，令汝不得四念處。」波夜提。「不得四正
【現代漢語翻譯】 現代漢語譯本 障礙道。
如果有人觸犯了這些戒條，如果是比丘尼，與其他比丘尼爭鬥、互相嗔恨，自己打自己並且啼哭，犯波逸提罪。如果自己打自己但不啼哭，犯突吉羅罪。隨著打自己和啼哭的行為，相應地犯下相應數量的波逸提罪。（九十二事完畢）
佛陀在舍衛國的時候。當時，迦羅（Kāḷā，黑色的）比丘尼，原本是外道，與其他比丘尼爭鬥時，自己唸誦法咒、泥犁（niraya，地獄）咒：『如果你們誹謗我做了這件事，就讓你們得不到四念處（catu-satipaṭṭhāna，四種觀禪修）、四正勤（catvāri prahāṇāni，四種正確的努力）、四如意足（catvāra ṛddhipādāḥ，達到神通的四個基礎）、五根（pañca indriyāṇi，五種控制能力）、五力（pañca balāni，五種力量）、七覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八正道（āryāṣṭāṅgamārga，達到解脫的八條路徑），讓你們世世代代墮入地獄、畜生、餓鬼道。如果我做了這件事，就讓我得不到四念處、四正勤、四如意足、五根、五力、七覺支、八正道，應當世世代代墮入地獄、畜生、餓鬼道。』
有些比丘尼，少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事心裡不高興，用各種理由呵責她說：『怎麼能叫比丘尼呢，與其他比丘尼爭鬥時，唸誦法咒、泥犁咒？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，知道這件事後故意問迦羅比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由呵責她說：『怎麼能叫比丘尼呢，與其他比丘尼爭鬥時，唸誦法咒、泥犁咒？』用各種理由呵責之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼們制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，與其他比丘尼爭鬥時，唸誦法咒、泥犁咒，犯波逸提罪。』
波逸提（pācittiya），意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
如果有人觸犯了這些戒條，如果是比丘尼，與其他比丘尼爭鬥時，唸誦法咒、泥犁咒，說這樣的話：『如果你們因為這件事誹謗我，就讓你們得不到四念處。』犯波逸提罪。『得不到四正
【English Translation】 English version Obstruction to the Path.
Among those who transgress these rules, if a bhikkhuni (female monastic) quarrels and hates other bhikkhunis, striking herself and weeping, it is a pācittiya (an offense requiring confession). If she strikes herself but does not weep, it is a dukkaṭa (wrongdoing). According to the striking and weeping, she incurs that many pācittiyas. (The ninety-second matter is concluded)◎
◎The Buddha was in Śrāvastī (舍衛國). At that time, the bhikkhuni Kālā (迦羅, meaning 'black'), who was originally a follower of other paths, when quarreling with other bhikkhunis, recited a dharma mantra and a niraya (泥犁, hell) mantra: 'If you slander me about this matter, may you not attain the four satipaṭṭhānas (四念處, four foundations of mindfulness), the four prahāṇas (四正勤, four right efforts), the four ṛddhipādas (四如意足, four bases of spiritual power), the five indriyas (五根, five controlling faculties), the five balas (五力, five powers), the seven bodhyaṅgas (七覺支, seven factors of enlightenment), and the eightfold path (八道, the eightfold noble path). May you fall into hell, the animal realm, and the realm of hungry ghosts in every lifetime. If I have done this thing, may I not attain the four satipaṭṭhānas, the four prahāṇas, the four ṛddhipādas, the five indriyas, the five balas, the seven bodhyaṅgas, and the eightfold path. May I fall into hell, the animal realm, and the realm of hungry ghosts in every lifetime.'
Some bhikkhunis, content with little and practicing dhuta (頭陀, ascetic practices), were displeased upon hearing this and rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, when quarreling with other bhikkhunis, reciting dharma mantras and niraya mantras?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧, monastic community) of both orders, and knowing the matter, deliberately asked the bhikkhuni Kālā: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, when quarreling with other bhikkhunis, reciting dharma mantras and niraya mantras?' After rebuking her with various reasons, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni, when quarreling with other bhikkhunis, recites dharma mantras and niraya mantras, it is a pācittiya.'
Pācittiya (波逸提) means burning, covering, and obstructing. If one does not repent, it can obstruct the path of practice.
Among those who transgress these rules, if a bhikkhuni, when quarreling with other bhikkhunis, recites dharma mantras and niraya mantras, saying such words: 'If you slander me about this matter, may you not attain the four satipaṭṭhānas.' It is a pācittiya. 'May you not attain the four right
勤、四如意足、五根、五力、七覺、八道」，皆波夜提。若言：「汝當世世墮地獄。」波夜提。「墮畜生、餓鬼」，皆波夜提。若言：「我有是事者，令我不得四念處、四正勤、四如意足、五根、五力、七覺、八道。」皆波夜提。若言：「我世世墮地獄、畜生、餓鬼。」皆波夜提。隨作是語，隨得爾所波夜提。(九十三事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，有共行弟子名施越沙，善好樂持戒，喜忘師教。令舉物時，著異處余處求，須是物時覓不能得，又時偷蘭難陀比丘尼從聚落還，弟子施越沙往迎，欲代持衣缽，卻身不與。施越沙即瞋，語諸比丘尼言：「我不偷奪，和上尼不信我。」諸比丘尼言：「云何不信？」「師行來還，我于道中迎，欲代持缽，卻身不與。我欲代持衣，又卻身不與。」諸比丘尼往語偷蘭難陀比丘尼言：「汝弟子善好持戒，何故不信？」答言：「我云何不信？」諸比丘尼言：「汝弟子欲代汝持缽，汝卻身不與。欲代汝持衣，又卻身不與。」偷蘭難陀比丘尼言：「我非不信，是人喜忘，舉物異處便余處覓，若須物時覓不能得，是故不與。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，不審諦看物便嫌恨？」種種因緣呵已，向佛廣說。佛以是事集二
【現代漢語翻譯】 現代漢語譯本：若有人說：『你若有此事，就讓你不得四念處（Satipatthanas，四種專注的修行），四正勤（Sammappadhana，四種正確的努力），四如意足（Iddhipada，四種成功的途徑），五根（Indriya，五種控制能力），五力（Bala，五種力量），七覺支（Bojjhanga，七種覺悟的因素），八正道（Ariya atthangika magga，達到涅槃的八條路徑）』，這犯波逸提罪。如果說：『你將世世代代墮入地獄』，這犯波逸提罪。『墮入畜生、餓鬼』，都犯波逸提罪。如果說：『如果我有此事，就讓我不得四念處、四正勤、四如意足、五根、五力、七覺支、八正道』，都犯波逸提罪。如果說：『我世世代代墮入地獄、畜生、餓鬼』，都犯波逸提罪。隨著說出這樣的話，就隨著得到相應的波逸提罪。（九十三事完）
佛陀住在舍衛國（Savatthi）。當時，偷蘭難陀（Thullananda）比丘尼，有一個同行的弟子名叫施越沙（Sreyasa），善良且喜歡持戒，但容易忘記師父的教導。當讓她拿東西時，她會放在別處，需要時就找不到。又有一次，偷蘭難陀比丘尼從村落回來，弟子施越沙前去迎接，想要代替師父拿著衣缽，但師父卻避開不給。施越沙因此生氣，對其他比丘尼說：『我沒有偷東西，和上尼（Upajjhaya，尼姑的老師）不信任我。』其他比丘尼問：『為什麼不信任你？』施越沙說：『師父回來時，我在路上迎接，想要代替她拿缽，她卻避開不給。想要代替她拿衣服，又避開不給。』其他比丘尼去告訴偷蘭難陀比丘尼說：『你的弟子善良且持戒，為什麼不信任她？』偷蘭難陀比丘尼回答說：『我怎麼會不信任她？』其他比丘尼說：『你的弟子想要代替你拿缽，你卻避開不給。想要代替你拿衣服，又避開不給。』偷蘭難陀比丘尼說：『我不是不信任她，而是這個人容易忘記，拿東西放在別處，需要時就找不到，所以才不給她拿。』這時，有一位比丘尼，少欲知足，奉行頭陀行（Dhutanga，去除煩惱的苦行），聽到這件事後心中不悅，用各種因緣呵責說：『怎麼能稱為比丘尼，不仔細檢視物品就嫌棄別人？』用各種因緣呵責完畢后，向佛陀詳細稟告此事。佛陀因為這件事召集了二眾。
【English Translation】 English version: If someone says, 'If you have done this, may you not attain the Four Foundations of Mindfulness (Satipatthanas, four applications of mindfulness), the Four Right Exertions (Sammappadhana, four right efforts), the Four Roads to Accomplishment (Iddhipada, four bases of power), the Five Faculties (Indriya, five controlling faculties), the Five Powers (Bala, five strengths), the Seven Factors of Enlightenment (Bojjhanga, seven factors of awakening), the Noble Eightfold Path (Ariya atthangika magga, the eightfold path to Nirvana),' it is a Pacittiya offense. If they say, 'May you be reborn in hell for lifetimes,' it is a Pacittiya offense. 'Reborn as an animal or a hungry ghost,' all are Pacittiya offenses. If they say, 'If I have done this, may I not attain the Four Foundations of Mindfulness, the Four Right Exertions, the Four Roads to Accomplishment, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path,' all are Pacittiya offenses. If they say, 'May I be reborn in hell, as an animal, or as a hungry ghost for lifetimes,' all are Pacittiya offenses. As they speak these words, they incur the corresponding Pacittiya offenses. (End of the Ninety-third matter)
The Buddha was residing in Savatthi (舍衛國). At that time, the Bhikkhuni Thullananda (偷蘭難陀), had a fellow disciple named Sreyasa (施越沙), who was virtuous and delighted in upholding the precepts, but was prone to forgetting her teacher's instructions. When asked to fetch something, she would place it elsewhere, and when needed, she could not find it. On another occasion, when Bhikkhuni Thullananda returned from the village, her disciple Sreyasa went to greet her, wanting to take her robe and bowl, but the teacher avoided giving them to her. Sreyasa became angry and said to the other Bhikkhunis, 'I have not stolen anything, but the Upajjhaya (和上尼, nun's preceptor) does not trust me.' The Bhikkhunis asked, 'Why does she not trust you?' Sreyasa said, 'When the teacher returned, I greeted her on the road, wanting to take her bowl, but she avoided giving it to me. Wanting to take her robe, she again avoided giving it to me.' The Bhikkhunis went to Bhikkhuni Thullananda and said, 'Your disciple is virtuous and upholds the precepts, why do you not trust her?' Bhikkhuni Thullananda replied, 'How could I not trust her?' The Bhikkhunis said, 'Your disciple wanted to take your bowl, but you avoided giving it to her. Wanting to take your robe, you again avoided giving it to her.' Bhikkhuni Thullananda said, 'It is not that I do not trust her, but this person is prone to forgetting, placing things elsewhere, and when needed, she cannot find them, so I did not give them to her.' At that time, there was a Bhikkhuni who was content with little, practiced the Dhutanga (頭陀行, ascetic practices to eliminate defilements), and upon hearing this matter, she was displeased. She rebuked, using various reasons, saying, 'How can one be called a Bhikkhuni, if one suspects others without carefully examining the items?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, convened the two assemblies.
部僧，知而故問施越沙比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，不審諦看物便嫌恨？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼不審諦看物便嫌恨，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼不審諦看物便嫌恨，波夜提。隨嫌恨，隨得爾所波夜提。(九十四事竟)
佛在王舍城，與多比丘僧王舍城安居。舍利弗、目連、阿那律、難提、金毗羅等，是諸大弟子皆共佛安居。爾時諸比丘尼，夏中游行到他國土，行時殺諸生草小蟲。諸居士瞋呵責言：「佛與大眾舍利弗、目連、阿那律、難提、金毗羅等，王舍城安居。是諸比丘尼自言：『善好有功德。』夏中游行諸國，殺諸生草小蟲。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，夏中游行諸國，殺諸生草小蟲？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，夏中游行諸國，殺諸生草小蟲？」佛以種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比
【現代漢語翻譯】 現代漢語譯本 部僧（僧團），明知故問一位名叫施越（施捨，給予）的比丘尼（女性出家人）：「你真的做了這件事嗎？」她回答說：「真的做了，世尊（佛陀的尊稱）！」佛陀用各種理由呵斥她說：「怎麼能稱為比丘尼，不仔細檢視物品就嫌棄怨恨？」用各種理由呵斥之後，告訴眾比丘（男性出家人）：「因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼不仔細檢視物品就嫌棄怨恨，犯波夜提（一種罪名）。」
波夜提的意思是，燒煮、覆蓋、阻礙，如果不懺悔，就能障礙修行之道。
這條戒律中，違犯的情況是：如果比丘尼不仔細檢視物品就嫌棄怨恨，就犯波夜提罪。隨著嫌棄怨恨的程度，就得到相應程度的波夜提罪。（九十四事完）
佛陀在王舍城（古代印度城市），與眾多比丘僧在王舍城安居（雨季的集中修行）。舍利弗（佛陀的十大弟子之一）、目連（佛陀的十大弟子之一）、阿那律（佛陀的十大弟子之一）、難提（人名）、金毗羅（人名）等這些大弟子都與佛陀一起安居。當時，一些比丘尼在夏季期間前往其他國家，行走時殺害了許多生長的草和小蟲。一些居士（在家信徒）生氣地責備說：「佛陀與大眾，包括舍利弗、目連、阿那律、難提、金毗羅等，在王舍城安居。這些比丘尼卻自稱：『善良美好有功德。』在夏季期間前往各國，殺害許多生長的草和小蟲。」其中有一位比丘尼，少欲知足，奉行頭陀行（苦行），聽到這件事後心中不悅，用各種理由呵斥說：「怎麼能稱為比丘尼，在夏季期間前往各國，殺害許多生長的草和小蟲？」用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧（比丘僧團和比丘尼僧團），明知故問眾比丘尼：「你們真的做了這件事嗎？」她們回答說：「真的做了，世尊！」佛陀用各種理由呵斥說：「怎麼能稱為比丘尼，在夏季期間前往各國，殺害許多生長的草和小蟲？」佛陀用各種理由呵斥之後，告訴眾比丘：「因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘
【English Translation】 English version A Bhikkhu (monk) knowing the matter, asked Bhikkhuni (female monastic) Shi Yue (giving): 'Did you really do this thing?' She answered: 'I really did it, Lord (Buddha's title)!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni, not carefully examining things and then being resentful?' After rebuking her with various reasons, he told the Bhikkhus (male monastics): 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni does not carefully examine things and then becomes resentful, she commits a Pāyantika (a type of offense).'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path of practice.
In this precept, the violation is: if a Bhikkhuni does not carefully examine things and then becomes resentful, she commits a Pāyantika offense. According to the degree of resentment, she incurs the corresponding degree of Pāyantika offense. (End of the ninety-fourth matter)
The Buddha was in Rājagṛha (ancient Indian city), observing the rainy season retreat (Vassa) with many Bhikkhu Sangha (monastic community) in Rājagṛha. Śāriputra (one of the Buddha's ten great disciples), Maudgalyāyana (one of the Buddha's ten great disciples), Anuruddha (one of the Buddha's ten great disciples), Nandi (name of a person), Kimila (name of a person), and other great disciples were all observing the retreat with the Buddha. At that time, some Bhikkhunis went to other countries during the summer, and while walking, they killed many growing grasses and small insects. Some laypeople (householders) angrily rebuked them, saying: 'The Buddha and the Sangha, including Śāriputra, Maudgalyāyana, Anuruddha, Nandi, Kimila, etc., are observing the rainy season retreat in Rājagṛha. These Bhikkhunis, however, claim: 'We are virtuous and meritorious.' During the summer, they go to various countries, killing many growing grasses and small insects.' Among them, there was a Bhikkhuni who was content with little, practicing Dhutanga (ascetic practices), and upon hearing this matter, she was displeased and rebuked them with various reasons, saying: 'How can you be called Bhikkhunis, going to various countries during the summer, killing many growing grasses and small insects?' After rebuking them with various reasons, she reported this matter in detail to the Buddha. Because of this matter, the Buddha gathered the two Sanghas (Bhikkhu Sangha and Bhikkhuni Sangha), and knowing the matter, asked the Bhikkhunis: 'Did you really do this thing?' They answered: 'We really did it, Lord!' The Buddha rebuked them with various reasons, saying: 'How can you be called Bhikkhunis, going to various countries during the summer, killing many growing grasses and small insects?' After rebuking them with various reasons, he told the Bhikkhus: 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhu
丘尼夏中無因緣遊行他國，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼夏中無因緣遊行他國，波夜提。隨遊行，隨得爾所波夜提。(九十五事竟)
佛在王舍城，自恣竟二月遊行他國，舍利弗、目連、阿那律、難提、金毗羅等諸大弟子，皆從佛遊行他國，是諸比丘尼住不去。諸居士呵責言：「佛在王舍城，自恣竟二月遊行他國，與大弟子舍利弗、目連、阿那律、難提、金毗羅等遊行，諸比丘尼不去。不善小女，不欲出是房舍。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼。汝等實爾不？答言：「實爾。世尊！」佛以種種因緣呵責言：「云何名比丘尼，自恣竟不遊行余處一宿？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼自恣竟，不遊行余處一宿，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼自恣竟，不遊行余處一宿，波夜提。隨不去，隨得爾所波夜提。(九十六事竟)◎
十誦尼律卷第四十四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十五(第七誦之四)
後秦北印度
【現代漢語翻譯】 現代漢語譯本 『丘尼夏中無因緣他國，波夜提。』 『波夜提』（Pāyantika），意思是燒煮覆障，如果不懺悔，就會障礙修行。 這條戒律中，如果比丘尼在夏天沒有正當理由前往其他國家，就犯波夜提（Pāyantika）罪。每前往一次，就犯一次波夜提（Pāyantika）罪。（第九十五事完） 佛陀在王舍城（Rājagṛha），自恣（Pravāraṇā）儀式結束后兩個月前往其他國家，舍利弗（Śāriputra）、目連（Maudgalyāyana）、阿那律（Aniruddha）、難提（Nandi）、金毗羅（Kimbīla）等大弟子都跟隨佛陀前往其他國家，只有那些比丘尼留在原地沒有離開。一些在家居士責備她們說：『佛陀在王舍城（Rājagṛha）自恣（Pravāraṇā）儀式結束后兩個月就去了其他國家，還帶著大弟子舍利弗（Śāriputra）、目連（Maudgalyāyana）、阿那律（Aniruddha）、難提（Nandi）、金毗羅（Kimbīla）等人，這些比丘尼卻不走。真是不懂事的小女子，捨不得離開這房舍。』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這些話心裡很不高興，就向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，明知故問那些比丘尼：『你們真的這樣做了嗎？』她們回答說：『確實如此，世尊！』佛陀用種種因緣呵責她們說：『怎麼能稱為比丘尼，自恣（Pravāraṇā）儀式結束后卻不去其他地方住一晚？』用種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼自恣（Pravāraṇā）儀式結束后，不去其他地方住一晚，就犯波夜提（Pāyantika）罪。』 『波夜提』（Pāyantika），意思是燒煮覆障，如果不懺悔，就會障礙修行。 這條戒律中，如果比丘尼自恣（Pravāraṇā）儀式結束后，不**去其他地方住一晚，就犯波夜提（Pāyantika）罪。每不去一次，就犯一次波夜提（Pāyantika）罪。（第九十六事完） 《十誦尼律》卷第四十四 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第四十五（第七誦之四） 後秦北印度
【English Translation】 English version 『If a Bhikṣuṇī, without a proper reason, goes to another country during the summer retreat, it is a Pāyantika.』 『Pāyantika』 means burning and covering obstacles; if one does not repent, it can obstruct the path. In this precept, if a Bhikṣuṇī goes to another country without a valid reason during the summer retreat, she commits a Pāyantika offense. For each instance of going, she incurs a Pāyantika offense. (End of the ninety-fifth matter) The Buddha was in Rājagṛha. After the Pravāraṇā ceremony, he went to another country for two months. Śāriputra, Maudgalyāyana, Aniruddha, Nandi, Kimbīla, and other great disciples all followed the Buddha to another country. Only the Bhikṣuṇīs stayed behind and did not leave. Some laypeople criticized them, saying, 『The Buddha went to another country for two months after the Pravāraṇā ceremony in Rājagṛha, taking with him great disciples such as Śāriputra, Maudgalyāyana, Aniruddha, Nandi, and Kimbīla. Yet these Bhikṣuṇīs do not leave. They are like foolish young girls, unwilling to leave this dwelling.』 Among them, one Bhikṣuṇī, content with little and practicing dhūta, felt displeased upon hearing this and reported the matter in detail to the Buddha. The Buddha, because of this matter, convened the Saṅgha of both orders and knowingly asked the Bhikṣuṇīs, 『Is this really what you did?』 They replied, 『Indeed, World-Honored One!』 The Buddha rebuked them with various reasons, saying, 『How can you be called Bhikṣuṇīs, yet after the Pravāraṇā ceremony, you do not go to another place to stay for even one night?』 After rebuking them with various reasons, he told the Bhikṣus, 『For ten benefits, I will establish a precept for the Bhikṣuṇīs. From now on, this precept should be recited as follows: If a Bhikṣuṇī, after the Pravāraṇā ceremony, does not go to another place to stay for one night, it is a Pāyantika offense.』 『Pāyantika』 means burning and covering obstacles; if one does not repent, it can obstruct the path. In this precept, if a Bhikṣuṇī, after the Pravāraṇā ceremony, does not go to another place to stay for one night, she commits a Pāyantika offense. For each instance of not going, she incurs a Pāyantika offense. (End of the ninety-sixth matter) Vinaya in Ten Recitations for Bhikṣuṇīs, Volume 44 Taishō Tripiṭaka, Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Volume 45 (Fourth of the Seventh Recitation) Northern India during the Later Qin Dynasty
三藏弗若多羅共羅什譯尼律第四(百七十八單提之二)
◎佛在舍衛國。爾時憍薩羅國主波斯匿王，有小國反。王集四種兵：象兵、馬兵、車兵、步兵，集四種兵已王自往伐。諸比丘尼，從憍薩羅國遊行向舍衛國，道中見是軍。是比丘尼眾中，有長老知法比丘尼言：「我等小避。」諸年少比丘尼言：「何故避去？波斯匿王信佛法，王子祇陀、居士給孤獨、尼師達多、富羅那等，皆信佛法。誰能遮我等者，但當直去。」語已直去，為前軍人所剝脫裸形。諸比丘尼白王言：「前行軍人剝脫我等。」王言：「此兵眾我悉供給聚落金銀廩賞爾乃斗耳，今奪汝衣不可還得。今國土內有兵眾，汝等何以遊行？若佛聞者，必當與汝結戒：國內疑處、畏處不應遊行。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，國內疑處畏處遊行？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，國內疑處、畏處遊行，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，國內疑處、畏處遊行，波逸提。隨遊行，隨得爾所波
【現代漢語翻譯】 現代漢語譯本 ◎佛陀在舍衛國（Śrāvastī）的時候。當時，憍薩羅國（Kosala）的國王波斯匿王（Prasenajit），遇到了小國的反叛。國王集結了四種軍隊：象兵、馬兵、車兵、步兵，集結完畢后親自前去征討。一些比丘尼（bhikkhunī），從憍薩羅國前往舍衛國，在路上遇到了這支軍隊。這些比丘尼中，有一位年長的、精通佛法的比丘尼說：『我們稍微避讓一下。』一些年輕的比丘尼說：『為什麼要避讓呢？波斯匿王信奉佛法，王子祇陀（Jeta）、居士給孤獨（Anāthapiṇḍika）、尼師達多（Nisīdattā）、富羅那（Pūraṇa）等人，都信奉佛法。誰能阻攔我們呢？直接走過去就是了。』說完就直接走了過去，結果被前面的士兵剝光了衣服。這些比丘尼稟告國王說：『前面的士兵剝光了我們的衣服。』國王說：『這些士兵我都供給聚落的金銀作為賞賜，然後才去戰鬥，現在搶了你們的衣服，恐怕是拿不回來了。現在國內有軍隊，你們為什麼要前往？如果佛陀聽說了這件事，一定會給你們制定戒律：在國內有疑慮的地方、令人害怕的地方，不應該前往。』這些比丘尼中，有一位少欲知足、奉行頭陀行的比丘尼，聽說了這件事後心中不悅，向佛陀詳細地說了這件事。佛陀因為這件事召集了比丘（bhikkhu）和比丘尼二部僧眾，明知故問這些比丘尼：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵斥她們說：『怎麼能稱為比丘尼，在國內有疑慮的地方、令人害怕的地方還前往？』用各種因緣呵斥之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，在國內有疑慮的地方、令人害怕的地方前往，犯波逸提（pācittiya）。』 波逸提的意思是，燒煮覆障，如果不懺悔，就會障礙修道。 這條戒律中，如果比丘尼，在國內有疑慮的地方、令人害怕的地方前往，就犯波逸提。隨著前往的距離，得到相應的罪過。
【English Translation】 English version ◎The Buddha was in Śrāvastī. At that time, King Prasenajit of Kosala faced a rebellion from a small country. The king gathered four types of troops: elephant troops, horse troops, chariot troops, and infantry. Having gathered these four types of troops, the king himself went to conquer. Some bhikkhunīs were traveling from Kosala towards Śrāvastī and encountered this army on the road. Among these bhikkhunīs, there was an elder bhikkhunī who knew the Dharma, and she said, 'Let us avoid them a little.' Some younger bhikkhunīs said, 'Why should we avoid them? King Prasenajit believes in the Buddha's Dharma, and Prince Jeta, the householder Anāthapiṇḍika, Nisīdattā, Pūraṇa, and others all believe in the Buddha's Dharma. Who can stop us? Let's just go straight ahead.' Having said this, they went straight ahead and were stripped naked by the soldiers at the front. The bhikkhunīs reported to the king, 'The soldiers at the front stripped us naked.' The king said, 'I provide all these troops with gold and silver from the villages as rewards before they fight, but now they have taken your clothes, and I am afraid they cannot be returned. Now that there are troops in the country, why did you travel? If the Buddha hears of this, he will surely establish a precept for you: you should not travel in places of doubt or fear within the country.' Among these bhikkhunīs, there was one who was content with little, practiced asceticism, and upon hearing of this matter, she was displeased and told the Buddha about it in detail. Because of this matter, the Buddha gathered the two assemblies of bhikkhus and bhikkhunīs, and knowing the situation, he deliberately asked the bhikkhunīs, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha rebuked them with various reasons, saying, 'How can you be called bhikkhunīs and travel in places of doubt or fear within the country?' After rebuking them with various reasons, he told the bhikkhus, 'For these ten benefits, I establish a precept for the bhikkhunīs. From now on, this precept should be stated as follows: If a bhikkhunī travels in a place of doubt or fear within the country, she commits a pācittiya.' Pācittiya means burning and covering up, and if one does not repent, it will obstruct the path. In this precept, if a bhikkhunī travels in a place of doubt or fear within the country, she commits a pācittiya. According to the distance traveled, she incurs the corresponding offense.
逸提。(九十七事竟)
佛在王舍城。爾時阿阇世王國界邊，有小國反，集四種兵：象兵、馬兵、車兵、步兵，集四種兵已王自往伐。諸比丘尼，從跋耆國向王舍城，道中見王軍。是中有長老比丘尼知法，遙見軍來言：「我等避去。」諸年少不知法比丘尼言：「何苦是？阿阇世王信佛法，阿婆跋陀童子、耆婆童子、阿盧耶，皆信敬佛法，我等但當直去。」語已直去，為前行軍人剝脫裸形。諸比丘尼白王言：「前行軍人剝脫我等。」王言：「此諸兵眾我悉供給聚落金銀廩賞爾乃斗耳。今奪汝等衣不可還得。今國外疑處、畏處，汝等何以遊行？若佛聞是事，必當與汝等結戒：諸比丘尼國外疑處畏處不應遊行。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，國外疑處、畏處遊行？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼國外疑處畏處遊行，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼國外疑處畏處遊行，波逸提。隨遊行，隨得爾所波逸提。(九十八事竟)
佛在舍衛國。爾時迦
【現代漢語翻譯】 現代漢語譯本： 逸提。（第九十七事完）
佛陀在王舍城。當時，阿阇世王（Ajatasattu，未生怨王）的國界邊境，有一個小國反叛，聚集了四種軍隊：象兵、馬兵、車兵、步兵，聚集了四種軍隊后，國王親自前去征討。一些比丘尼（bhikkhuni，女性出家人）從跋耆國（Vajji）前往王舍城，在路上遇到了國王的軍隊。其中有一位年長的比丘尼懂得戒律，遠遠地看見軍隊前來，就說：『我們應該避開。』那些年輕不懂戒律的比丘尼說：『何必如此？阿阇世王信奉佛法，阿婆跋陀童子（Abhaya），耆婆童子（Jivaka），阿盧耶（Aluya）都信奉和尊敬佛法，我們只管徑直走過去。』說完就徑直走過去，結果被先行部隊的士兵剝光了衣服。這些比丘尼稟告國王說：『先行部隊的士兵剝光了我們的衣服。』國王說：『這些士兵，我都要供給他們聚落的金銀作為賞賜，然後他們才會去戰鬥。現在他們奪走了你們的衣服，恐怕無法追回了。現在是國外可疑和令人畏懼的地方，你們為什麼還要前往？如果佛陀聽說了這件事，必定會為你們制定戒律：比丘尼不應該在國外可疑和令人畏懼的地方行走。』其中有一位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽說了這件事後心中不悅，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團），明知故問這些比丘尼：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責她們說：『怎麼能稱為比丘尼，卻在國外可疑和令人畏懼的地方行走？』用種種因緣呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼在國外可疑和令人畏懼的地方行走，犯波逸提（pacittiya，一種罪名）。』
波逸提的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼在國外可疑和令人畏懼的地方行走，就犯波逸提。隨走多遠，就犯多少個波逸提。（第九十八事完）
佛陀在舍衛國。當時迦
【English Translation】 English version: Itthi. (The ninety-seventh incident concludes)
The Buddha was in Rajagaha (Rajagrha, modern Rajgir). At that time, on the border of King Ajatasattu's (Ajatasattu, meaning 'unborn enemy') kingdom, a small country rebelled and gathered four types of troops: elephant troops, horse troops, chariot troops, and infantry. After gathering these four types of troops, the king himself went to attack. Some bhikkhunis (bhikkhuni, female monastic) were traveling from the Vajji (Vajji) country towards Rajagaha, and they encountered the king's army on the way. Among them, there was an elder bhikkhuni who knew the Dharma (Dhamma, the teachings of the Buddha). Seeing the army coming from afar, she said, 'We should avoid them.' The younger bhikkhunis who did not know the Dharma said, 'Why bother? King Ajatasattu has faith in the Buddha's teachings. Abhaya (Abhaya), Jivaka (Jivaka), and Aluya (Aluya) all have faith and respect for the Buddha's teachings. We should just go straight ahead.' After speaking, they went straight ahead and were stripped naked by the soldiers in the vanguard. The bhikkhunis reported to the king, 'The soldiers in the vanguard stripped us naked.' The king said, 'I provide all these troops with gold and silver from the villages as rewards so they will fight. Now that they have taken your clothes, I am afraid they cannot be recovered. Now that this is a suspicious and fearful place abroad, why did you go there? If the Buddha hears about this, he will surely establish a precept for you: Bhikkhunis should not travel in suspicious and fearful places abroad.' Among them, there was a bhikkhuni who was content with little, practiced the dhuta (dhuta, ascetic practices), and was displeased upon hearing this matter. She reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the two assemblies (the assembly of monks and the assembly of nuns), and knowingly asked the bhikkhunis, 'Did you really do this?' They replied, 'We did, Venerable One!' The Buddha rebuked them with various reasons, saying, 'How can you be called bhikkhunis and yet travel in suspicious and fearful places abroad?' After rebuking them with various reasons, he told the bhikkhus, 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni travels in a suspicious and fearful place abroad, she commits a pacittiya (pacittiya, an offense).'
Pacittiya means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment.
In this precept, if a bhikkhuni travels in a suspicious and fearful place abroad, she commits a pacittiya. For every distance she travels, she commits that many pacittiyas. (The ninety-eighth incident concludes)
The Buddha was in Savatthi (Sravasti). At that time, Ka
羅比丘尼，本是外道，喜行遊觀。是比丘尼早起，到天祠中、伎樂舍、論法舍、出家舍、看畫彩舍，諸居士呵責言：「諸比丘尼自言：『善好有功德。』故往看畫舍，如外道女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，故往看畫舍？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼故往看畫舍，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，故往看畫舍，能得見者波逸提，不得見者突吉羅。若從下至高處，能得見者波逸提，不得見者突吉羅。若從高至下，能得見者波逸提，不能得見者突吉羅。若不故往，道由中過者，不犯。(九十九事竟)
佛在王舍城。爾時助調達比丘尼舊住，有善好比丘尼是客。時舊比丘尼往迎，與持衣缽共相問訊、與湯洗足、與油涂足、與好床榻，客比丘尼言：「然燈。」舊比丘尼言：「欲作何等？」客比丘尼言：「初夜當坐禪、誦經唄、咒愿。」舊比丘尼言：「汝等行路疲極但當臥。」作是語已，即便自臥。客比丘尼作是念：「我等云何初夜不坐禪、不
【現代漢語翻譯】 現代漢語譯本 羅比丘尼（Robi Bhikkhuni），原本是外道，喜歡四處遊逛觀賞。這位比丘尼一大早去天祠、伎樂舍、論法舍、出家舍、看畫彩舍等地方，一些居士呵斥她說：『這些比丘尼自己說：『我們善良美好且有功德。』卻跑到畫捨去看畫，和外道女子有什麼區別？』其中有一位少欲知足、奉行頭陀行的比丘尼，聽到這件事後心裡很不高興，就向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知此事卻還是問迦羅比丘尼（Kala Bhikkhuni）：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種因緣來呵斥她說：『怎麼能身為比丘尼，卻故意跑到畫捨去看畫呢？』用各種因緣呵斥之後，佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼故意跑到畫捨去看畫，犯波逸提（Payantika）。』 波逸提（Payantika）的意思是燒煮覆障，如果不懺悔，就能障礙修道。 這條戒律中，觸犯的情況是：如果比丘尼故意跑到畫捨去看畫，能夠看到畫的，犯波逸提（Payantika）；不能看到畫的，犯突吉羅（Dukkata）。如果從低處到高處，能夠看到畫的，犯波逸提（Payantika）；不能看到畫的，犯突吉羅（Dukkata）。如果從高處到低處，能夠看到畫的，犯波逸提（Payantika）；不能看到畫的，犯突吉羅（Dukkata）。如果不是故意前往，只是路過，不犯戒。（九十九事完） 佛陀在王舍城（Rajagrha）。當時，一位幫助提婆達多（Devadatta）的比丘尼是老住戶，有一位善良美好的比丘尼是新來的客人。老住戶比丘尼前去迎接，幫她拿著衣缽，互相問候，給她提供熱水洗腳，用油涂腳，提供好的床鋪。客人比丘尼說：『請點燈。』老住戶比丘尼問：『你想做什麼？』客人比丘尼說：『我想在初夜坐禪、誦經、咒愿。』老住戶比丘尼說：『你們一路趕路已經很疲憊了，還是睡覺吧。』說完就自己睡下了。客人比丘尼心想：『我們怎麼能在初夜不坐禪、不誦經呢？』
【English Translation】 English version The Bhikkhuni Robi (Robi Bhikkhuni), originally a follower of other doctrines, enjoyed traveling and sightseeing. This Bhikkhuni would go early in the morning to temples, places of music and dance, halls for discussing the Dharma, monasteries, and places where paintings were displayed. Some laypeople would scold her, saying, 'These Bhikkhunis claim, 'We are virtuous and meritorious.' Yet they go to painting halls to look at paintings, just like women of other doctrines.' Among them was a Bhikkhuni who was content with little, practiced asceticism, and upon hearing this matter, was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowing the matter, still asked the Bhikkhuni Kala (Kala Bhikkhuni), 'Did you really do this?' She replied, 'Indeed, I did, O Blessed One!' The Buddha, using various reasons, rebuked her, saying, 'How can you, as a Bhikkhuni, deliberately go to painting halls to look at paintings?' After rebuking her with various reasons, the Buddha told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni deliberately goes to painting halls to look at paintings, she commits a Payantika offense.' Payantika means 'burning, cooking, covering, obstructing.' If one does not repent, it can obstruct the path to enlightenment. In this precept, the offense occurs as follows: If a Bhikkhuni deliberately goes to a painting hall to look at paintings, and is able to see the paintings, she commits a Payantika offense; if she is unable to see the paintings, she commits a Dukkata offense. If going from a lower place to a higher place, and is able to see the paintings, she commits a Payantika offense; if she is unable to see the paintings, she commits a Dukkata offense. If going from a higher place to a lower place, and is able to see the paintings, she commits a Payantika offense; if she is unable to see the paintings, she commits a Dukkata offense. If she does not go deliberately, but merely passes by on the road, she does not commit an offense. (End of the Ninety-Nine Matters) The Buddha was in Rajagrha (Rajagrha). At that time, a Bhikkhuni who supported Devadatta (Devadatta) was a long-time resident, and a virtuous and beautiful Bhikkhuni was a guest. The long-time resident Bhikkhuni went to greet her, carried her robes and bowl, exchanged greetings, provided hot water for washing her feet, applied oil to her feet, and provided a good bed. The guest Bhikkhuni said, 'Please light a lamp.' The long-time resident Bhikkhuni asked, 'What do you want to do?' The guest Bhikkhuni said, 'I want to meditate, recite scriptures, and offer blessings in the first watch of the night.' The long-time resident Bhikkhuni said, 'You are tired from traveling, you should just sleep.' Having said this, she went to sleep herself. The guest Bhikkhuni thought, 'How can we not meditate or recite scriptures in the first watch of the night?'
誦經唄、不咒愿便臥？」即然燈坐禪、誦經唄、咒愿竟欲臥。助調達比丘尼聞聲已覺問言：「善女！汝作何物？」答言：「我等坐禪誦經唄咒愿竟欲臥。」舊比丘尼言：「諸善女！睡無果無報，佛贊不睡眠呵責睡眠，今我等覺不臥不睡眠。」即展一腳坐。善比丘尼思惟：「我等云何于燈明中臥？」舊比丘尼于中夜分坐禪誦經唄咒愿，至后夜分便臥。客比丘尼作是思惟：「我等云何於後夜分臥？」客比丘尼道路疲極，竟夜不得臥故，身體不安。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責言：「云何名比丘尼，先住者惱后住者？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，先住惱后住者？」佛以種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼先住惱后住者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼先住惱后住者，波逸提。隨惱，隨得爾所波逸提。(一百事竟)
佛在舍衛國。爾時諸善比丘尼是舊，助調達比丘尼是客。時舊比丘尼見客比丘尼來，出迎問訊代擔衣缽、與湯洗腳、以油涂足、與床臥具。舊比丘
【現代漢語翻譯】 現代漢語譯本：誦經唱讚歌，不念咒祈願就睡覺嗎？』於是點亮燈，坐禪，誦經唱讚歌，唸咒祈願完畢后想要睡覺。幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）的比丘尼聽到聲音后醒來，問道：『善女！你們在做什麼？』回答說：『我們坐禪誦經唱讚歌，唸咒祈願完畢后想要睡覺。』年長的比丘尼說：『各位善女！睡覺沒有果報，佛陀讚歎不睡眠，呵責睡眠，現在我們醒著不睡覺。』於是伸出一隻腳坐著。年輕的比丘尼心想：『我們怎麼能在燈光下睡覺呢？』年長的比丘尼在半夜坐禪誦經唱讚歌，唸咒祈願，到後半夜就睡覺。年輕的比丘尼心想：『我們怎麼能在後半夜睡覺呢？』年輕的比丘尼因為趕路非常疲憊，整夜無法入睡，所以身體不適。其中有比丘尼，少欲知足，奉行頭陀行（dhūta，一種苦行），聽到這件事心裡不高興，呵責說：『怎麼能叫比丘尼，先住的人惱亂后住的人呢？』用種種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問這位比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能叫比丘尼，先住的惱亂后住的呢？』佛陀用種種因緣呵責完畢后，告訴各位比丘：『因為有十種利益，所以要為比丘尼結戒。從今以後這條戒律應該這樣說：如果比丘尼先住的惱亂后住的，犯波逸提（pācittiya，一種罪名）。』 波逸提（pācittiya，一種罪名）的意思是，燒煮覆蓋遮蔽，如果不懺悔，能障礙修行。 這裡所說的犯戒是指，如果比丘尼先住的惱亂后住的，犯波逸提（pācittiya，一種罪名）。隨著惱亂的程度，得到相應的波逸提（pācittiya，一種罪名）罪。（一百件事完畢） 佛陀在舍衛國（Śrāvastī，古印度城市）的時候。當時各位善良的比丘尼是先住的，幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）的比丘尼是後來的。當時先住的比丘尼看到後來的比丘尼來，出門迎接問候，代為拿著衣缽，給她們提供熱水洗腳，用油塗抹腳，提供床和臥具。先住的比丘
【English Translation】 English version: 'Do you chant sutras and hymns, and go to sleep without reciting vows?' Then, lighting the lamp, they sat in meditation, chanted sutras and hymns, and recited vows, intending to sleep. The Bhikkhuni (Buddhist nun) who was helping Devadatta (Buddha's cousin who later betrayed Buddhism) heard the sound and woke up, asking, 'Good women! What are you doing?' They replied, 'We are sitting in meditation, chanting sutras and hymns, and reciting vows, intending to sleep.' The older Bhikkhuni said, 'Good women! There is no reward for sleeping. The Buddha praises not sleeping and scolds sleeping. Now we are awake and not sleeping.' Then she stretched out one leg and sat. The younger Bhikkhuni thought, 'How can we sleep in the lamplight?' The older Bhikkhuni sat in meditation, chanted sutras and hymns, and recited vows in the middle of the night, and then went to sleep in the later part of the night. The younger Bhikkhuni thought, 'How can we sleep in the later part of the night?' The younger Bhikkhuni was very tired from traveling and could not sleep all night, so her body was uncomfortable. Among them was a Bhikkhuni who was content with little, practiced dhūta (ascetic practices), and was unhappy to hear about this, scolding, 'How can you be called a Bhikkhuni, when those who live here first annoy those who live here later?' After scolding with various reasons, she reported to the Buddha in detail. The Buddha gathered the Sangha (Buddhist monastic order) of both groups because of this matter, and knowingly asked the Bhikkhuni, 'Did you really do this?' She replied, 'Indeed, World Honored One!' The Buddha scolded with various reasons, saying, 'How can you be called a Bhikkhuni, when those who live here first annoy those who live here later?' After the Buddha scolded with various reasons, he told the Bhikkhus (Buddhist monks), 'Because there are ten benefits, we must establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni who lives here first annoys those who live here later, she commits a pācittiya (an offense requiring confession).' Pācittiya (an offense requiring confession) means burning, cooking, covering, and concealing. If one does not repent, it can hinder the path. The offense here refers to, if a Bhikkhuni who lives here first annoys those who live here later, she commits a pācittiya (an offense requiring confession). According to the degree of annoyance, one receives the corresponding pācittiya (an offense requiring confession) offense. (One hundred matters completed) The Buddha was in Śrāvastī (an ancient Indian city). At that time, the good Bhikkhunis were the first to live there, and the Bhikkhuni who was helping Devadatta (Buddha's cousin who later betrayed Buddhism) was the later one. When the first Bhikkhunis saw the later Bhikkhunis coming, they went out to greet them, carried their robes and bowls for them, provided them with hot water to wash their feet, anointed their feet with oil, and provided them with beds and bedding. The first Bhikkhu
尼言：「善女！然燈。」客比丘尼言：「莫然燈，我道路疲極，不得坐禪、誦經唄、咒愿，我等欲臥。」舊比丘尼思惟：「我等云何初夜不坐禪、不誦經唄、不咒愿便臥？」即起然燈坐禪、誦經唄、咒愿已欲臥。客比丘尼聞是聲覺，作是言：「善女欲作何等？」答言：「我等坐禪竟欲臥。」客比丘尼言：「睡眠無果無報，佛讚歎不睡眠法、呵責睡眠，我等覺，今不睡。」即然燈坐禪。舊比丘尼思惟：「我等云何燈明中臥？」客比丘尼中夜分坐禪竟，至后夜分便臥。舊比丘尼思惟：「我等云何后夜分臥？」以是故竟夜不臥，身不安隱。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，后住惱前住者？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問客比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，后住惱先住比丘尼？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼后住惱前住者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼后住惱前住者，波逸提。隨惱，隨得爾所波逸提。(一百一事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，有共活比
【現代漢語翻譯】 現代漢語譯本： 尼師（比丘尼）說：『善女，點燈。』 客比丘尼說：『不要點燈，我路途疲憊，無法坐禪、誦經、唱贊、咒愿，我們想睡覺。』 舊比丘尼心想：『我們怎麼能在初夜不坐禪、不誦經、不唱贊、不咒愿就睡覺呢？』 於是起身點燈，坐禪、誦經、唱贊、咒愿完畢后準備睡覺。客比丘尼聽到聲音醒來，問道：『善女想做什麼？』 回答說：『我們坐禪完畢準備睡覺。』 客比丘尼說：『睡眠沒有果報，佛陀讚歎不睡眠的修行，呵斥睡眠，我們醒了，現在不睡。』 於是點燈坐禪。舊比丘尼心想：『我們怎麼能在燈光下睡覺呢？』 客比丘尼中夜時分坐禪完畢，到后夜時分才睡覺。舊比丘尼心想：『我們怎麼能在後夜時分才睡覺呢？』 因此整夜沒有睡覺，身體不安穩。其中有一位比丘尼，少欲知足，奉行頭陀行（苦行），聽到這件事心裡不高興，用各種理由呵責說：『怎麼能有比丘尼，後來住下卻惱亂先住的比丘尼呢？』 用各種理由呵責完畢，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問客比丘尼：『你們真的做了這件事嗎？』 回答說：『確實做了，世尊！』 佛陀用各種理由呵責說：『怎麼能有比丘尼，後來住下卻惱亂先住的比丘尼呢？』 用各種理由呵責完畢，告訴眾比丘：『因為這十種利益的緣故，為比丘尼結戒。從今以後這條戒律應當這樣說：如果比丘尼後來住下惱亂先住的比丘尼，犯波逸提（一種罪名）。』
波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，能障礙修行正道。
這條戒律中，如果比丘尼後來住下惱亂先住的比丘尼，就犯波逸提。隨惱亂的程度，得到相應的波逸提罪。（一百一事完畢）
佛陀在舍衛國。當時，偷蘭難陀（比丘尼的名字）比丘尼，有共同生活的比丘尼。
【English Translation】 English version: The Bhikkhuni said: 'Good woman, light the lamp.' The visiting Bhikkhuni said: 'Do not light the lamp, I am exhausted from the journey, unable to meditate, recite scriptures, chant praises, or make vows. We want to sleep.' The original Bhikkhuni thought: 'How can we sleep without meditating, reciting scriptures, chanting praises, or making vows in the first watch of the night?' So she got up, lit the lamp, meditated, recited scriptures, chanted praises, and made vows before preparing to sleep. The visiting Bhikkhuni heard the sound and woke up, asking: 'What do you want to do, good woman?' She replied: 'We have finished meditating and are preparing to sleep.' The visiting Bhikkhuni said: 'Sleep has no reward, the Buddha praises the practice of not sleeping and rebukes sleep. We are awake, we will not sleep now.' So she lit the lamp and meditated. The original Bhikkhuni thought: 'How can we sleep in the lamplight?' The visiting Bhikkhuni finished meditating in the middle watch of the night and went to sleep in the last watch. The original Bhikkhuni thought: 'How can we sleep only in the last watch of the night?' Therefore, she did not sleep the whole night, and her body was uncomfortable. Among them was a Bhikkhuni, content with little, practicing Dhuta (ascetic practices), who was displeased upon hearing this matter. She rebuked them with various reasons, saying: 'How can a Bhikkhuni, who arrives later, disturb the Bhikkhunis who were already residing here?' After rebuking them with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (monastic community) of both orders, and knowingly asked the visiting Bhikkhunis: 'Did you really do this?' They replied: 'We did, World Honored One!' The Buddha rebuked them with various reasons, saying: 'How can a Bhikkhuni, who arrives later, disturb the Bhikkhunis who were already residing here?' After rebuking them with various reasons, he told the Bhikkhus: 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni, who arrives later, disturbs the Bhikkhunis who were already residing here, she commits a Pacittiya (an offense).'
Pacittiya means to burn, cover, or obstruct. If one does not repent, it can obstruct the path to enlightenment.
In this precept, if a Bhikkhuni, who arrives later, disturbs the Bhikkhunis who were already residing here, she commits a Pacittiya. According to the degree of disturbance, she incurs the corresponding Pacittiya offense. (End of the one hundred and first matter)
The Buddha was in Savatthi (a city in ancient India). At that time, Thullananda (name of a Bhikkhuni) Bhikkhuni, had Bhikkhunis living with her.
丘尼病苦，偷蘭難陀比丘尼棄到余聚落，恐須供給看病人故。諸比丘尼往到病比丘尼所言：「偷蘭難陀所有作事，汝悉與作。汝今病苦，云何看汝病？」比丘尼言：「偷蘭難陀比丘尼，當能供給我耶？恐須看我故，棄捨我去。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共活比丘尼病苦，棄至余聚落？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，共活比丘尼病苦，棄至余聚落？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，共活比丘尼病苦不供給，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，共活比丘尼病苦不供給，波逸提。隨不供給，隨得爾所波逸提。(一百二事竟)
佛在舍衛國。爾時長老大迦葉中前著衣持缽入一居士家，為乞食故。時所立處有居士婦，遙見大迦葉即起出迎。偷蘭難陀先在其家，遙見大迦葉不起往迎。是居士婦以手接足，頭面禮長老摩訶迦葉已，洗手取缽，盛滿飯以羹澆上與，大迦葉持去。居士婦到偷蘭難陀所言：「汝知是長老大迦葉，是佛大弟
【現代漢語翻譯】 現代漢語譯本：丘尼（Bhikkhuni，比丘尼）生病了，偷蘭難陀比丘尼（Thullananda Bhikkhuni）因為害怕需要照顧病人，就把她丟棄到別的村落。其他比丘尼去到生病的比丘尼那裡，對她說：『偷蘭難陀（Thullananda）所有的事情，你都替她做了。你現在生病了，誰來照顧你呢？』比丘尼說：『偷蘭難陀比丘尼（Thullananda Bhikkhuni），會供養我嗎？她恐怕需要照顧我，所以拋棄我走了。』其中有位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事心裡不高興，用各種理由呵責她說：『怎麼能叫比丘尼呢，共同生活的比丘尼生病了，卻丟棄到別的村落？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，明知故問偷蘭難陀（Thullananda）：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由呵責她說：『怎麼能叫比丘尼呢，共同生活的比丘尼生病了，卻丟棄到別的村落？』用各種理由呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，共同生活的比丘尼生病了卻不供給照顧，犯波逸提（Payantika，一種罪名）。』
波逸提（Payantika）的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修道。
這裡所說的犯戒是指，如果比丘尼，共同生活的比丘尼生病了卻不供給照顧，犯波逸提（Payantika）。隨著不供給的程度，就得到相應數量的波逸提（Payantika）罪。（一百零二事完）
佛陀在舍衛國（Savatthi）。當時，長老摩訶迦葉（Mahakasyapa）在上午穿好衣服，拿著缽，進入一位居士的家，爲了乞食。當時，所站立的地方有一位居士婦，遠遠地看見摩訶迦葉（Mahakasyapa），就起身出去迎接。偷蘭難陀（Thullananda）先前就在這家，遠遠地看見摩訶迦葉（Mahakasyapa）卻不起身迎接。這位居士婦用手接觸摩訶迦葉（Mahakasyapa）的腳，頭面禮拜長老摩訶迦葉（Mahakasyapa）之後，洗手取缽，盛滿飯，用羹澆在上面，交給摩訶迦葉（Mahakasyapa）拿走。居士婦到偷蘭難陀（Thullananda）那裡說：『你知道這位是長老摩訶迦葉（Mahakasyapa）嗎？是佛陀的大弟子。
【English Translation】 English version: A Bhikkhuni (female monastic) was ill, and Thullananda Bhikkhuni, fearing she would have to care for the sick Bhikkhuni, abandoned her in another village. Other Bhikkhunis went to the sick Bhikkhuni and said, 'You did everything for Thullananda. Now that you are sick, who will care for you?' The Bhikkhuni said, 'Will Thullananda Bhikkhuni provide for me? Fearing she would have to care for me, she abandoned me.' Among them was a Bhikkhuni who was of few desires, content, and practiced the dhuta (ascetic practices). Hearing of this, she was displeased and rebuked Thullananda with various reasons, saying, 'How can you be called a Bhikkhuni? A Bhikkhuni you lived with is sick, yet you abandon her in another village?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha (monastic community) of both orders, and knowingly asked Thullananda, 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni? A Bhikkhuni you lived with is sick, yet you abandon her in another village?' After rebuking her with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni, living with a sick Bhikkhuni, does not provide for her, it is a Payantika (an offense).'
Payantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment.
The offense here refers to: If a Bhikkhuni, living with a sick Bhikkhuni, does not provide for her, it is a Payantika. According to the degree of not providing, one incurs the corresponding number of Payantika offenses. (End of one hundred and two matters)
The Buddha was in Savatthi. At that time, the Elder Mahakasyapa, in the forenoon, put on his robes, took his bowl, and entered the house of a householder to beg for food. At the place where he stood, there was a householder's wife who, seeing Mahakasyapa from afar, immediately rose to greet him. Thullananda, who was already in the house, seeing Mahakasyapa from afar, did not rise to greet him. The householder's wife touched Mahakasyapa's feet with her hands, bowed her head and face in reverence to the Elder Mahakasyapa, washed her hands, took the bowl, filled it with rice, poured soup over it, and gave it to Mahakasyapa to take away. The householder's wife went to Thullananda and said, 'Do you know that this is the Elder Mahakasyapa? He is the Buddha's great disciple.'
子，天人所敬良祐福田，汝若起迎者有何惡事？」偷蘭難陀言：「大迦葉本是外道婆羅門，汝所貴敬，非我所尊。」居士婦瞋呵責言：「諸比丘尼自言：『善好有功德。』見比丘來不起，如外道女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，見比丘來不起？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼見比丘來不起，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼見比丘來不起，波逸提。隨見不起，隨得爾所波逸提。(一百三事竟)
佛在舍衛國。爾時長老迦留陀夷常出入一家，中前著衣持缽到其舍。有比丘尼，名瘦瞿曇彌，先在是家，遙見迦留陀夷來，即起出迎入示坐處、共相問訊、頭面禮足、前叉手立。迦留陀夷為說法久，是比丘尼迷悶眼闇倒地，居士婦即以水灑面還得本心。居士婦言：「汝何所患苦？何所憂愁？」答言：「我無病、無憂愁，但久立住故，迷悶倒地。」諸比丘尼以是事白佛，佛以是事集二部僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「以十利故與比丘
【現代漢語翻譯】 現代漢語譯本： 佛陀問：『偷蘭難陀（Thullananda，比丘尼的名字），天人所尊敬的良善福田，你如果起身迎接他們，有什麼壞處呢？』偷蘭難陀說：『大迦葉（Mahakasyapa，佛陀的弟子）原本是外道婆羅門，你所尊重敬仰的，不是我所尊重的。』居士婦生氣地責罵說：『這些比丘尼自己說：『善良美好有功德。』見到比丘來卻不起身，如同外道女子。』其中有位比丘尼，少欲知足，奉行頭陀行（ascetic practices），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能叫比丘尼呢，見到比丘來卻不起身？』用種種因緣呵責完畢，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼見到比丘來不起身，犯波逸提（Pacittiya，一種輕罪）。』
波逸提（Pacittiya）的意思是燒煮覆障，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼見到比丘來不起身，就犯波逸提（Pacittiya）。隨見到而不起身，隨之得到相應的波逸提（Pacittiya）罪。（一百零三事完）
佛陀在舍衛國（Sravasti）。當時，長老迦留陀夷（Kaludayi，佛陀的弟子）經常出入一家，上午穿好衣服，拿著缽到那家去。有位比丘尼，名叫瘦瞿曇彌（Kisa Gotami），先前就在這家，遠遠地看見迦留陀夷（Kaludayi）來了，立刻起身出去迎接，請他進入並指示座位，互相問候，頭面禮足，然後叉手站在一旁。迦留陀夷（Kaludayi）為她說法很久，這位比丘尼感到迷悶，眼睛昏暗，倒在地上，居士婦立刻用水灑在她的臉上，她才恢復了意識。居士婦問：『你有什麼病痛？有什麼憂愁？』回答說：『我沒有病，也沒有憂愁，只是因為站立太久，所以感到迷悶倒地。』眾比丘尼把這件事稟告佛陀，佛陀因為這件事召集二部僧眾，用種種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒的功德完畢，告訴眾比丘：『因為有十種利益的緣故，為比丘
【English Translation】 English version: The Buddha asked: 'Thullananda (name of a bhikkhuni), the good field of merit revered by gods and humans, what harm is there if you rise to greet them?' Thullananda said: 'Mahakasyapa (a disciple of the Buddha) was originally a Brahman of other paths. What you respect and revere is not what I respect.' The householder's wife angrily scolded: 'These bhikkhunis say themselves: 'Good and virtuous.' Yet they do not rise when they see a bhikkhu coming, like women of other paths.' Among them was a bhikkhuni, content with little, practicing asceticism, who was displeased upon hearing this and reported it to the Buddha in detail. The Buddha, because of this matter, gathered the Sangha of both orders, and knowing the truth, asked: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhuni if you do not rise when you see a bhikkhu coming?' After rebuking her with various reasons, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni does not rise when she sees a bhikkhu coming, it is a Pacittiya (a minor offense).'
Pacittiya means burning and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni sees a bhikkhu coming and does not rise, she commits a Pacittiya. For each instance of seeing and not rising, she incurs a corresponding Pacittiya offense. (End of the one hundred and three matters)
The Buddha was in Sravasti. At that time, the elder Kaludayi (a disciple of the Buddha) frequently visited a certain family. In the forenoon, he would put on his robes, carry his bowl, and go to their house. There was a bhikkhuni named Kisa Gotami, who was already at the house. Seeing Kaludayi coming from afar, she immediately rose to greet him, invited him in, showed him a seat, exchanged greetings, bowed her head to his feet, and stood aside with her hands folded. Kaludayi preached to her for a long time. The bhikkhuni felt faint, her eyes darkened, and she fell to the ground. The householder's wife immediately sprinkled water on her face, and she regained consciousness. The householder's wife asked: 'What ails you? What are you worried about?' She replied: 'I have no illness, nor am I worried. It is just that I have been standing for too long, so I felt faint and fell.' The bhikkhunis reported this matter to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and with various reasons praised the precepts, praised the upholding of the precepts. After praising the precepts and praising the upholding of the precepts, he told the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhunis.'
尼結戒。從今是戒應如是說：若比丘尼，不問比丘便坐者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，不問比丘輒坐者，波逸提。隨不問坐，隨得爾所波逸提。(一百四事竟)
佛在舍衛國。爾時諸比丘尼欲遊行他國，白王言：「我等欲遊行他國，王當爲我約敕諸國，莫令人民遮道惱我。」王即遣使約敕四方：「莫惱諸比丘尼，供給所須飲食燈燭。」諸比丘尼遊行次，到無僧坊聚落，至一居士家欲宿，謂居士言：「汝出捨去，我于中宿。」居士言：「善女！我在自舍，教我何去？」比丘尼重言：「汝但出去，汝欲惱我欺我耶？汝若不去者，我有官力，令汝得惱。」居士作是思惟：「諸比丘尼為王所護，有官力勢，或當惱我？」作是念已怖畏即出。是居士老瘦無力，于冬寒時出舍垂死。諸居士呵責言：「云何諸比丘尼自言：『善好有功德。』不問主人便敷臥處，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，不問主人便敷臥具？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比
【現代漢語翻譯】 現代漢語譯本 尼結戒。從今以後，這條戒律應當這樣宣說：如果比丘尼不詢問比丘就擅自坐下，犯波逸提罪。
波逸提的意思是燒煮、覆蓋和障礙，如果不懺悔，就會障礙修道。
這條戒律中，違犯的情況是：如果比丘尼不詢問比丘就擅自坐下，犯波逸提罪。每次不詢問就坐下，就犯相應的波逸提罪。（一百零四事完畢）
佛陀住在舍衛國。當時，一些比丘尼想要前往其他國家，便稟告國王說：『我們想要前往其他國家，請國王為我們約束各國，不要讓人民阻礙道路，騷擾我們。』國王立即派遣使者約束四方：『不要騷擾比丘尼，要供給她們所需的飲食和燈燭。』比丘尼們依次行進，到達一個沒有僧房的村落，到了一位居士的家中想要借宿，對比丘士說：『你離開這間屋子，我們要在裡面住宿。』居士說：『善女！我住在自己的家中，叫我到哪裡去呢？』比丘尼再次說道：『你只管出去，你是想騷擾我、欺負我嗎？如果你不出去，我有官府的力量，可以讓你受到懲罰。』居士這樣思量：『這些比丘尼受到國王的保護，有官府的權勢，或許會騷擾我？』這樣想著，便感到害怕，隨即出去了。這位居士年老體弱，在寒冷的冬天被趕出家門，瀕臨死亡。其他居士責備說：『為什麼這些比丘尼自稱：『善良美好，有功德。』不詢問主人就擅自鋪設床鋪，像王夫人、大臣的妻子一樣。』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責說：『怎麼能稱為比丘尼，不詢問主人就擅自鋪設臥具？』用各種因緣呵責之後，告訴諸位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣宣說：如果比丘
【English Translation】 English version The Nuns' precepts. From now on, this precept should be recited as follows: 'If a Bhikkhuni sits down without asking a Bhikkhu, it is a Pacittiya.'
Pacittiya means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, the offense is: if a Bhikkhuni sits down without asking a Bhikkhu, it is a Pacittiya. For each time one sits down without asking, one incurs a corresponding Pacittiya. (The one hundred and four matters are completed)
The Buddha was in Savatthi (Shravasti). At that time, some Bhikkhunis wanted to go to another country, so they reported to the king, saying, 'We want to go to another country. May the king instruct the various countries for us, so that the people do not obstruct the road and harass us.' The king immediately sent messengers to instruct the four directions: 'Do not harass the Bhikkhunis, and provide them with the necessary food, drink, and lamps.' The Bhikkhunis proceeded in order and arrived at a village without a monastery. They went to a householder's home and wanted to stay overnight, saying to the householder, 'You leave this house, and we will stay in it.' The householder said, 'Good ladies! I live in my own house, where should I go?' The Bhikkhuni said again, 'You just go out. Do you want to harass me and deceive me? If you do not leave, I have the power of the government to punish you.' The householder thought to himself, 'These Bhikkhunis are protected by the king and have the power of the government. Perhaps they will harass me?' Thinking this, he was afraid and immediately went out. This householder was old and weak, and he was driven out of his house in the cold winter and was on the verge of death. The other householders scolded, saying, 'Why do these Bhikkhunis claim to be 'good and virtuous'? They lay down their bedding without asking the owner, like the king's wife or a minister's wife.' Among them, there was a Bhikkhuni who was content with little and practiced asceticism. Hearing this, she was displeased and reported the matter to the Buddha in detail. Because of this matter, the Buddha gathered the Sangha of both orders and knowingly asked, 'Did you really do this?' They replied, 'We did, World Honored One!' The Buddha scolded them with various reasons, saying, 'How can you be called Bhikkhunis if you lay down your bedding without asking the owner?' After scolding them with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhu'
丘尼，不問主人便敷臥具、若使人敷，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，不問主人若自敷臥具，波逸提。若使人敷，波逸提。隨不問自敷、使人敷，隨得爾所波逸提。(一百五事竟)
佛在舍衛國。爾時諸比丘尼，欲共諸比丘等，作是言：「汝等五歲不依止他，我等亦如是。汝等十歲畜弟子，我等亦爾，有何差別？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝等實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，輕大眾？」種種因緣呵已，語諸比丘：「從今聽諸比丘尼受大戒滿六歲不依止他、不滿六歲依止他，十二歲得畜眾。以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼，不滿十二歲畜眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，不滿十二歲畜眾者，波逸提。隨畜，隨得爾所波逸提。(一百六事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，滿十二歲欲畜眾，語諸比丘尼：「我受大戒滿十二歲，今欲畜眾，當作何等？」諸比丘尼以是事白佛，佛言：「汝等當爲偷蘭難陀比丘
【現代漢語翻譯】 現代漢語譯本： 丘尼（Bhikkhuni，比丘尼），不問主人便自己鋪設臥具，或者讓人鋪設，犯波逸提（Payantika，一種罪名）。 波逸提（Payantika，一種罪名）的意思是燒煮、覆蓋、障礙，如果不懺悔，能障礙修道。 在此戒條中，如果比丘尼（Bhikkhuni）不問主人，自己鋪設臥具，犯波逸提（Payantika）。如果讓人鋪設，也犯波逸提（Payantika）。隨不問自己鋪設或讓人鋪設，每次都犯相應的波逸提（Payantika）。（第一百零五事完） 佛陀住在舍衛國（Śrāvastī）。當時，一些比丘尼（Bhikkhuni）想和比丘（Bhikkhu）們爭論，說：『你們五年不依止他人，我們也一樣。你們十年才能收弟子，我們也一樣，有什麼區別？』其中有少欲知足、奉行頭陀行的比丘尼（Bhikkhuni），聽到這些事心中不悅，用各種理由呵責她們，並向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，明知故問那些比丘尼（Bhikkhuni）：『你們真的做了這些事嗎？』她們回答說：『確實做了，世尊！』佛陀用各種理由呵責她們說：『怎麼能稱為比丘尼（Bhikkhuni），卻輕視大眾呢？』用各種理由呵責之後，告訴比丘（Bhikkhu）們：『從今以後，允許比丘尼（Bhikkhuni）受大戒滿六年不依止他人，不滿六年則依止他人，十二年才能收徒眾。』因為十種利益的緣故，為比丘尼（Bhikkhuni）制定戒律，從今以後，這條戒律應該這樣說：如果比丘尼（Bhikkhuni）不滿十二年就收徒眾，犯波逸提（Payantika）。 波逸提（Payantika，一種罪名）的意思是燒煮、覆蓋、障礙，如果不懺悔，能障礙修道。 在此戒條中，如果比丘尼（Bhikkhuni）不滿十二年就收徒眾，犯波逸提（Payantika）。隨收徒，每次都犯相應的波逸提（Payantika）。（第一百零六事完） 佛陀住在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullananda）比丘尼（Bhikkhuni），滿了十二年想要收徒眾，對比丘尼（Bhikkhuni）們說：『我受大戒滿了十二年，現在想要收徒眾，應該怎麼做呢？』比丘尼（Bhikkhuni）們將這件事稟告佛陀，佛陀說：『你們應當為偷蘭難陀（Thullananda）比丘
【English Translation】 English version: 'If a Bhikkhuni (nun), without asking the owner, spreads out bedding herself, or has someone spread it out, it is a Payantika (an offense requiring confession).' 'Payantika (an offense requiring confession) means burning, covering, obstructing. If one does not repent, it can obstruct the path.' 'Regarding offenses in this case: If a Bhikkhuni (nun), without asking the owner, spreads out bedding herself, it is a Payantika (an offense requiring confession). If she has someone spread it out, it is a Payantika (an offense requiring confession). For each instance of spreading it out herself or having someone spread it out without asking, she incurs a corresponding Payantika (an offense requiring confession). (End of the 105th matter)' 'The Buddha was in Śrāvastī (Savatthi). At that time, some Bhikkhunis (nuns) wanted to argue with the Bhikkhus (monks), saying: 'You do not depend on others for five years, and neither do we. You can ordain disciples after ten years, and so can we. What is the difference?' Among them, there were Bhikkhunis (nuns) who were content with little, practiced asceticism, and were displeased upon hearing this. They rebuked them for various reasons and reported the matter in detail to the Buddha. The Buddha gathered the two assemblies because of this matter and, knowing the truth, deliberately asked the Bhikkhunis (nuns): 'Did you really do these things?' They replied: 'We did, World Honored One!' The Buddha rebuked them for various reasons, saying: 'How can you be called Bhikkhunis (nuns) and yet disrespect the Sangha?' After rebuking them for various reasons, he told the Bhikkhus (monks): 'From now on, Bhikkhunis (nuns) are allowed to not depend on others after six years of ordination, and must depend on others if less than six years. They can ordain disciples after twelve years.' For the sake of ten benefits, rules are established for the Bhikkhunis (nuns). From now on, this rule should be stated as follows: If a Bhikkhuni (nun) ordains disciples before twelve years, it is a Payantika (an offense requiring confession).' 'Payantika (an offense requiring confession) means burning, covering, obstructing. If one does not repent, it can obstruct the path.' 'Regarding offenses in this case: If a Bhikkhuni (nun) ordains disciples before twelve years, it is a Payantika (an offense requiring confession). For each disciple ordained, she incurs a corresponding Payantika (an offense requiring confession). (End of the 106th matter)' 'The Buddha was in Śrāvastī (Savatthi). At that time, the Bhikkhuni (nun) Thullananda (Thullananda), having completed twelve years, wanted to ordain disciples. She said to the Bhikkhunis (nuns): 'I have completed twelve years of ordination and now want to ordain disciples. What should I do?' The Bhikkhunis (nuns) reported this matter to the Buddha. The Buddha said: 'You should for Thullananda (Thullananda) Bhikkhu'
尼作畜眾羯磨。若更有如是比丘尼，亦應與作畜眾羯磨。畜眾羯磨法者，一心和合比丘尼僧，偷蘭難陀比丘尼應從坐起，偏袒右肩、脫革屣、胡跪合掌，作如是言：『大德尼僧聽！我偷蘭難陀比丘尼，受大戒滿十二歲，欲畜眾。我今從僧乞畜眾羯磨，僧為我偷蘭難陀比丘尼作畜眾羯磨，僧憐愍故。』第二、第三亦如是乞。爾時一比丘尼應僧中唱言：『大德尼僧聽！是偷蘭難陀比丘尼，受大戒滿十二歲，欲畜眾。是偷蘭難陀比丘尼，從僧乞畜眾羯磨。若僧時到僧忍聽，僧今與偷蘭難陀比丘尼作畜眾羯磨。是名白。』如是白四羯磨。『僧與偷蘭難陀比丘尼作畜眾羯磨竟，僧忍，默然故，是事如是持！』以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼滿十二歲，未作畜眾羯磨，畜眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼滿十二歲，未作畜眾羯磨，畜眾者，波逸提。隨畜，隨得爾所波逸提。(一百七事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜不滿十二歲已嫁女作眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，畜未滿十二歲已嫁女作眾？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘
【現代漢語翻譯】 現代漢語譯本： 尼姑做了收養僧眾的羯磨（karmas，佛教儀式）。如果還有這樣的尼姑，也應該為她做收養僧眾的羯磨。收養僧眾羯磨的程式是，一心和合的尼姑僧團，偷蘭難陀（Thullananda，人名）尼姑應該從座位上起身，袒露右肩，脫掉鞋子，右膝跪地合掌，這樣說：『尊敬的尼姑僧團請聽！我，偷蘭難陀尼姑，受大戒滿十二年，想要收養僧眾。我現在向僧團請求收養僧眾的羯磨，請僧團為我偷蘭難陀尼姑做收養僧眾的羯磨，僧團慈悲憐憫。』第二次、第三次也像這樣請求。這時，一位尼姑應該在僧團中唱言：『尊敬的尼姑僧團請聽！這位偷蘭難陀尼姑，受大戒滿十二年，想要收養僧眾。這位偷蘭難陀尼姑，向僧團請求收養僧眾的羯磨。如果僧團時間允許，僧團忍可聽取，僧團現在為偷蘭難陀尼姑做收養僧眾的羯磨。這叫做白。』像這樣白四次羯磨。『僧團為偷蘭難陀尼姑做收養僧眾的羯磨完畢，僧團忍可，因為默然，這件事就這樣成立！』因為十種利益的緣故，與尼姑們結戒，從今以後這條戒律應該這樣說：如果尼姑滿了十二歲，沒有做收養僧眾的羯磨，就收養僧眾，犯波逸提（Payantika，一種罪名）。 波逸提的意思是，燒煮覆障，如果不懺悔，能夠障礙修行。 這裡所說的犯戒是指，如果尼姑滿了十二歲，沒有做收養僧眾的羯磨，就收養僧眾，犯波逸提。隨收養多少，就得到多少波逸提。（一百零七事完畢） 佛陀在舍衛國（Sravasti，古印度城市）。當時，偷蘭難陀尼姑，收養了未滿十二歲已經出嫁的女子作為僧眾。其中有尼姑，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事心裡不高興，用各種因緣呵責說：『怎麼能叫尼姑，收養未滿十二歲已經出嫁的女子作為僧眾？』用各種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問偷蘭難陀尼姑。
【English Translation】 English version: A nun performs the 'Accepting a Group' karma (karmas, Buddhist ritual). If there is another such nun, she should also be given the 'Accepting a Group' karma. The procedure for the 'Accepting a Group' karma is as follows: the Sangha (community) of nuns, being of one mind and in harmony, Thullananda (Thullananda, a name) Bhikkhuni (nun) should rise from her seat, expose her right shoulder, remove her leather sandals, kneel on her right knee, and join her palms together, saying thus: 'Venerable Sangha of nuns, please listen! I, Thullananda Bhikkhuni, having completed twelve years since receiving the Great Precepts, wish to accept a group. I now request the 'Accepting a Group' karma from the Sangha. May the Sangha perform the 'Accepting a Group' karma for me, Thullananda Bhikkhuni, out of compassion.' The second and third times, she should request in the same manner. At this time, one Bhikkhuni should announce in the Sangha: 'Venerable Sangha of nuns, please listen! This Thullananda Bhikkhuni, having completed twelve years since receiving the Great Precepts, wishes to accept a group. This Thullananda Bhikkhuni requests the 'Accepting a Group' karma from the Sangha. If it is the Sangha's time and the Sangha approves, the Sangha will now perform the 'Accepting a Group' karma for Thullananda Bhikkhuni. This is called 'announcement'.' Thus, announce the karma four times. 'The Sangha has completed the 'Accepting a Group' karma for Thullananda Bhikkhuni. The Sangha approves, because of silence, this matter is thus established!' Because of ten benefits, a precept is established for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni is twelve years old and has not performed the 'Accepting a Group' karma, and accepts a group, she commits a Payantika (Payantika, a type of offense). Payantika means burning and obstructing. If one does not repent, it can obstruct the path. The offense here refers to: if a Bhikkhuni is twelve years old and has not performed the 'Accepting a Group' karma, and accepts a group, she commits a Payantika. For each one accepted, she incurs that many Payantikas. (End of one hundred and seven matters) The Buddha was in Sravasti (Sravasti, an ancient Indian city). At that time, Thullananda Bhikkhuni accepted a woman who was not yet twelve years old and already married as part of the Sangha. Among the Bhikkhunis, there were those who were content with little, practiced asceticism (dhuta, ascetic practices), and upon hearing this matter, were displeased. They rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni, accepting a woman who is not yet twelve years old and already married as part of the Sangha?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders, and knowingly asked Thullananda Bhikkhuni.
尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，畜未滿十二歲已嫁女作眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，畜未滿十二歲已嫁女作眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，畜未滿十二歲已嫁女作眾，波逸提。隨畜，隨得爾所波逸提。(一百八事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，滿十二歲已嫁女，未作屬和上尼羯磨，便畜作眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，滿十二歲已嫁女，未作屬和上尼羯磨，便畜作眾？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，滿十一歲已嫁女，未作屬和上尼羯磨便畜作眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，滿十二歲已嫁女，未作屬和上尼羯磨便畜作眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，滿十二歲已嫁女，未作屬和上尼羯磨便畜作眾，波逸提。隨畜，隨得
【現代漢語翻譯】 現代漢語譯本： 尼姑問道：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能稱為比丘尼（bhikkhuni，女性出家人），收養未滿十二歲且已出嫁的女子加入僧團呢？』用各種理由責備后，告訴眾比丘（bhikkhu，男性出家人）說：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼收養未滿十二歲且已出嫁的女子加入僧團，犯波逸提（pācittiya，一種輕罪）。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，違犯者是指，如果比丘尼收養未滿十二歲且已出嫁的女子加入僧團，就犯波逸提。隨收養的人數，每次都犯波逸提。（一百零八事完畢） 佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀比丘尼（Thullanandā bhikkhuni）收養已滿十二歲且已出嫁的女子，但沒有為她舉行依止和尚尼的羯磨（kamma，儀式），就讓她加入僧團。僧團中有一些比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心生不悅，用各種理由責備她說：『怎麼能稱為比丘尼，收養已滿十二歲且已出嫁的女子，但沒有為她舉行依止和尚尼的羯磨，就讓她加入僧團呢？』用各種理由責備后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能稱為比丘尼，收養已滿十一歲且已出嫁的女子，但沒有為她舉行依止和尚尼的羯磨，就讓她加入僧團呢？』用各種理由責備后，告訴眾比丘說：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼收養已滿十二歲且已出嫁的女子，但沒有為她舉行依止和尚尼的羯磨就讓她加入僧團，犯波逸提。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，違犯者是指，如果比丘尼收養已滿十二歲且已出嫁的女子，但沒有為她舉行依止和尚尼的羯磨就讓她加入僧團，就犯波逸提。隨收養的人數，每次都犯
【English Translation】 English version: The nun asked: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha, for various reasons, rebuked her, saying: 'How can you be called a bhikkhuni (female monastic), admitting a girl who is not yet twelve years old and already married into the Sangha (monastic community)?' After rebuking her for various reasons, he said to the bhikkhus (male monastics): 'For ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni admits a girl who is not yet twelve years old and already married into the Sangha, it is a pācittiya (a minor offense).' Pācittiya means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment. In this precept, the offender is: if a bhikkhuni admits a girl who is not yet twelve years old and already married into the Sangha, it is a pācittiya. For each person admitted, one incurs a pācittiya. (The one hundred and eighth matter is concluded.) The Buddha was in Śrāvastī (a major city in ancient India). At that time, Thullanandā bhikkhuni (name of a nun) admitted a girl who was twelve years old and already married, but had not performed the kamma (formal act) of dependence on an upajjhāyini (preceptor nun), and admitted her into the Sangha. Some bhikkhunis in the Sangha, desiring little, content, practicing dhūta (ascetic practices), were displeased upon hearing this, and rebuked her for various reasons, saying: 'How can you be called a bhikkhuni, admitting a girl who is twelve years old and already married, but had not performed the kamma of dependence on an upajjhāyini, and admitted her into the Sangha?' After rebuking her for various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both bhikkhus and bhikkhunis, and knowingly asked: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha, for various reasons, rebuked her, saying: 'How can you be called a bhikkhuni, admitting a girl who is eleven years old and already married, but had not performed the kamma of dependence on an upajjhāyini, and admitted her into the Sangha?' After rebuking her for various reasons, he said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni admits a girl who is twelve years old and already married, but has not performed the kamma of dependence on an upajjhāyini, and admits her into the Sangha, it is a pācittiya.' Pācittiya means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment. In this precept, the offender is: if a bhikkhuni admits a girl who is twelve years old and already married, but has not performed the kamma of dependence on an upajjhāyini, and admits her into the Sangha, it is a pācittiya. For each person admitted, one incurs
爾所波逸提。(一百九事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜眾不教誡、不為說法。弟子白言：「和上尼！何以不教化我、不為我說法？」答言：「我不教化汝、不為汝說法。」弟子以是事向諸比丘尼說，諸比丘尼以是事向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，畜眾不教化、不為說法？」種種因緣呵已，語諸比丘尼：「汝等為偷蘭難陀作止羯磨。若更有如是者，亦應與作止羯磨。作止羯磨法者，一心和合僧，一比丘尼僧中唱言：『大德尼僧聽！偷蘭難陀比丘尼，畜弟子不教化、不為說法。若僧時到僧忍聽，僧與偷蘭難陀作止羯磨：「汝偷蘭難陀，莫復畜眾。」是名白。』如是白二羯磨。『僧與偷蘭難陀作止畜眾羯磨竟，僧忍，默然故，是事如是持！』以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼僧與作止羯磨，畜眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼僧與作止羯磨，畜眾者，波逸提。隨畜眾，隨得爾所波逸提。(一百一十事竟)◎
◎六法壇文
佛在舍衛國。爾時舍衛城有居士婦名和羅訶，大富多財田宅種種富相成
【現代漢語翻譯】 現代漢語譯本： 爾所波逸提。（一百零九事竟）
佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼，蓄養僧眾卻不教誡他們，也不為他們說法。弟子們稟告說：『和上尼（Upādhyāyinī，親教師）！為什麼不教化我們，不為我們說法？』偷蘭難陀回答說：『我不教化你們，也不為你們說法。』弟子們將此事告訴了其他的比丘尼，比丘尼們又將此事詳細地稟告了佛陀。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀比丘尼：『你確實做了這件事嗎？』偷蘭難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能稱為比丘尼，蓄養僧眾卻不教化、不為他們說法？』用種種因緣呵責之後，告訴諸位比丘尼：『你們為偷蘭難陀作止羯磨（sthāpanā-karma，停止羯磨）。如果再有像她這樣的人，也應該為她作止羯磨。作止羯磨的方法是，一心和合的僧眾，由一位比丘尼在僧眾中唱言：『大德尼僧聽！偷蘭難陀比丘尼，蓄養弟子卻不教化、不為說法。如果僧眾認為時機已到，僧眾忍可，僧眾就為偷蘭難陀作止羯磨：「你偷蘭難陀，不要再蓄養僧眾。」這叫做白。』像這樣白二羯磨。『僧眾為偷蘭難陀作停止蓄眾羯磨完畢，僧眾忍可，默然不語，這件事就這樣決定了！』因為有十種利益，所以為比丘尼結戒。從今以後，這條戒律應該這樣說：如果比丘尼被僧眾作了止羯磨，還蓄養僧眾，犯波逸提（pāyantika，墮罪）。』
波逸提的意思是，燒煮覆障，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼被僧眾作了止羯磨，還蓄養僧眾，犯波逸提。隨其蓄養僧眾的數量，就得到相應數量的波逸提。（一百一十事竟）
六法壇文
佛陀在舍衛國。當時，舍衛城有一位居士婦名叫和羅訶（Horāha），非常富有，擁有大量的田地和各種財產。
【English Translation】 English version: That is Pāyantika. (End of the 109th matter)
The Buddha was in Śrāvastī. At that time, the Bhikṣuṇī Thullanandā, kept a community but did not teach or preach to them. The disciples reported, 'Upādhyāyinī! Why don't you teach us or preach to us?' She replied, 'I will not teach you or preach to you.' The disciples told the other Bhikṣuṇīs about this, and the Bhikṣuṇīs told the Buddha in detail. The Buddha, knowing this, gathered the Sangha of both orders and knowingly asked the Bhikṣuṇī Thullanandā, 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikṣuṇī, keeping a community but not teaching or preaching to them?' After rebuking her with various reasons, he told the Bhikṣuṇīs, 'You should perform a sthāpanā-karma (cessation rite) for Thullanandā. If there is anyone else like her, you should also perform a sthāpanā-karma for her. The method of performing the sthāpanā-karma is that the Sangha, united in one mind, should have one Bhikṣuṇī announce in the Sangha: 'Listen, venerable Bhikṣuṇī Sangha! The Bhikṣuṇī Thullanandā keeps disciples but does not teach or preach to them. If the Sangha deems it the right time, and the Sangha approves, the Sangha will perform a sthāpanā-karma for Thullanandā: "You, Thullanandā, must not keep a community anymore." This is called the announcement.' Repeat this announcement twice. 'The Sangha has completed the sthāpanā-karma of stopping Thullanandā from keeping a community. The Sangha approves, remaining silent, so this matter is thus decided!' Because of ten benefits, a precept is established for the Bhikṣuṇīs. From now on, this precept should be recited as follows: 'If a Bhikṣuṇī, after the Sangha has performed a sthāpanā-karma for her, still keeps a community, she commits a Pāyantika offense.'
Pāyantika means burning and obstructing; if one does not repent, it can obstruct the path.
In this precept, if a Bhikṣuṇī, after the Sangha has performed a sthāpanā-karma for her, still keeps a community, she commits a Pāyantika offense. For each member of the community she keeps, she incurs that many Pāyantika offenses. (End of the 110th matter)
Text of the Six Dharma Altar
The Buddha was in Śrāvastī. At that time, there was a householder's wife in Śrāvastī named Horāha, who was very wealthy, possessing vast lands and various properties.
就。是居士婦，以無常因緣故，財物失盡家人分散，唯一身在。是居士婦有娠，以憂愁失親里財物夫婿故，身自枯瘦，兒胎縮小，便作是念：「我腹中兒若死、若爛。」又作是念：「諸福德樂人，無過沙門釋子，我當是中出家作比丘尼。」便往詣王園精舍作比丘尼。是人出家歡樂，肥故腹漸漸大。諸比丘尼驅出僧坊：「汝犯淫人莫住此間。」答言：「我出家以來不作淫慾，先在家時有娠。」諸比丘尼以是事向佛廣說。佛語諸比丘尼：「汝莫說是比丘尼是事，是比丘尼非破梵行，先白衣時有娠。從今聽沙彌尼二歲學六法，可知有娠無娠。受六法者，若沙彌尼初來，應教次第頭面一一禮僧足，禮已次應乞和上尼。戒師應教言：『我沙彌尼某甲，求尊為我作和上尼。尊為我作和上尼故，僧當與我二歲學戒。』第二亦應言：『我沙彌尼某甲，求尊為和尚尼。尊為我作和尚尼故，僧當與我二歲學戒。』第三亦應言：『我沙彌尼某甲，求尊為和尚尼。尊為我作和尚尼故，僧當與我二歲學戒。』一比丘尼應問和上尼：『能為某甲作和上尼不？』若言：『能。』即應將至界場內，著眼見處離聞處。爾時應問：『僧和合不？』『僧一心和合，當作僧事，是和上尼某甲，沙彌尼某甲，僧當與二歲學戒。』第二亦應言：『僧一心和合，當作僧
【現代漢語翻譯】 現代漢語譯本：事情是這樣的：一位居士的妻子，因為無常的因緣，失去了所有財物，家人也四處離散，只剩下她孤身一人。這位居士的妻子當時已經懷孕，因為憂愁失去親人、財產和丈夫，身體變得枯瘦，胎兒也發育遲緩，她便心想：『我肚子里的孩子可能會死掉，或者腐爛掉。』她又想：『所有有福德、快樂的人，沒有比得上出家的沙門釋子（指佛教出家人）的，我應該出家做比丘尼（佛教女出家人）。』於是她就前往王園精舍，出家做了比丘尼。這個人出家後心情愉快，身體也漸漸發胖，肚子也慢慢大了起來。其他的比丘尼就驅趕她離開僧房：『你這個犯了淫戒的人，不許住在這裡。』她回答說：『我出家以來沒有做過淫慾之事，是在家的時候懷的孕。』其他的比丘尼就把這件事詳細地告訴了佛陀。佛陀告訴眾比丘尼：『你們不要說這位比丘尼犯了戒，這位比丘尼沒有破犯梵行（指清凈的修行），她是在做居士的時候懷的孕。從今以後，允許沙彌尼（未正式受戒的出家女子）學習六法兩年，這樣就可以知道她是否懷孕。』接受六法的人，如果是新來的沙彌尼，應該教她依次頭面一一禮拜僧眾的腳，禮拜完畢后，應該請求和上尼（尼姑的師傅）。戒師應該教她說：『我沙彌尼某甲（某甲指代名字），請求您做我的和上尼。因為您做我的和上尼，僧團將會允許我學習戒律兩年。』第二次也應該說：『我沙彌尼某甲，請求您做我的和上尼。因為您做我的和上尼，僧團將會允許我學習戒律兩年。』第三次也應該說：『我沙彌尼某甲，請求您做我的和上尼。因為您做我的和上尼，僧團將會允許我學習戒律兩年。』一位比丘尼應該問和上尼：『您能為某甲做和上尼嗎？』如果回答說：『能。』就應該將她帶到界場（僧團集會的地方）內，放在眼睛能看到、耳朵聽不到的地方。這時應該問：『僧團和合嗎？』『僧團一心和合，將要做僧團的事情，這位和上尼某甲，沙彌尼某甲，僧團將允許她學習戒律兩年。』第二次也應該說：『僧團一心和合，將要做僧團的事情
【English Translation】 English version: The story is as follows: A laywoman, due to impermanent conditions, lost all her wealth, and her family was scattered. She was left alone. This laywoman was pregnant. Because of sorrow over the loss of her relatives, property, and husband, her body became emaciated, and the fetus was underdeveloped. She thought to herself, 'The child in my womb may die or rot.' She also thought, 'Among all the virtuous and happy people, none are superior to the Shramana Shakya's disciples (referring to Buddhist monks and nuns). I should become a Bhikshuni (Buddhist nun).' So she went to the Royal Garden Monastery and became a Bhikshuni. This person was happy after becoming a nun, and her body gradually became plump, and her belly slowly grew larger. The other Bhikshunis drove her out of the monastery, saying, 'You, who have violated the precepts of celibacy, are not allowed to live here.' She replied, 'Since I became a nun, I have not engaged in any sexual activity. I was pregnant when I was still a laywoman.' The other Bhikshunis told the Buddha about this matter in detail. The Buddha told the Bhikshunis, 'Do not say that this Bhikshuni has violated the precepts. This Bhikshuni has not broken the Brahmacharya (referring to pure practice); she was pregnant when she was a layperson. From now on, allow the Shramanerika (novice nun) to study the six dharmas for two years, so that it can be known whether she is pregnant or not.' A person who receives the six dharmas, if she is a newly arrived Shramanerika, should be taught to prostrate her head and face one by one at the feet of the Sangha (Buddhist community). After prostrating, she should request an Upadhyayani (nun's preceptor). The precept master should teach her to say, 'I, Shramanerika so-and-so (so-and-so is a placeholder for the name), request you to be my Upadhyayani. Because you are my Upadhyayani, the Sangha will allow me to study the precepts for two years.' The second time, she should also say, 'I, Shramanerika so-and-so, request you to be my Upadhyayani. Because you are my Upadhyayani, the Sangha will allow me to study the precepts for two years.' The third time, she should also say, 'I, Shramanerika so-and-so, request you to be my Upadhyayani. Because you are my Upadhyayani, the Sangha will allow me to study the precepts for two years.' A Bhikshuni should ask the Upadhyayani, 'Can you be the Upadhyayani for so-and-so?' If she answers, 'Yes,' then she should be taken to the boundary (the place where the Sangha gathers), placed in a place where she can be seen but not heard. At this time, it should be asked, 'Is the Sangha in harmony?' 'The Sangha is in harmony with one mind and will do the Sangha's business. This Upadhyayani so-and-so, Shramanerika so-and-so, the Sangha will allow her to study the precepts for two years.' The second time, it should also be said, 'The Sangha is in harmony with one mind and will do the Sangha's business.'
事，是和尚尼某甲，沙彌尼某甲，僧當與二歲學戒。』第三亦應言：『僧一心和合，當作僧事，是和尚尼某甲，沙彌尼某甲，僧當與二歲學戒。』若僧一心和合者，應喚沙彌尼來，教一一禮比丘尼僧足。頭面禮足已，次應教令從僧乞二歲學戒，作是言：『我沙彌尼某甲，因和上尼某甲，從僧乞二歲學戒。因和上尼某甲，僧當與我二歲學戒，和上尼某甲，憐愍故！』第二亦應言：『我沙彌尼某甲，因和上尼某甲，從僧乞二歲學戒。因和上尼某甲，僧當與我二歲學戒，和上尼某甲，憐愍故！』第三亦應言：『我沙彌尼某甲，因和上尼某甲，從僧乞二歲學戒。因和上尼某甲，僧當與我二歲學戒，和上尼某甲，憐愍故！』即時戒師應僧中唱言：『大德尼僧聽！是沙彌尼某甲，因和上尼某甲，從僧乞二歲學戒，和上尼名某甲。若僧時到僧忍聽，僧與沙彌尼某甲二歲學戒，和上尼某甲。如是白。』『大德尼僧聽！是沙彌尼某甲，從僧乞二歲學戒，和上尼某甲。僧今與沙彌尼某甲二歲學戒，和上尼某甲。誰諸尼僧忍與沙彌尼某甲二歲學戒，和上尼某甲者默然；若不忍者說。是名初羯磨。』第二更說：『大德尼僧聽！是沙彌尼某甲，從僧乞二歲學戒，和上尼某甲。僧今與沙彌尼某甲二歲學戒，和上尼某甲。誰諸尼僧忍與沙彌尼某甲二歲
{ "translations": [ "現代漢語譯本", "『這件事，是和尚尼某甲（具體的和尚尼的名字），沙彌尼某甲（具體的沙彌尼的名字），僧團應當給予兩年的學戒期。』第三次也應該說：『僧團一心和合，將要做僧團的事，是和尚尼某甲（具體的和尚尼的名字），沙彌尼某甲（具體的沙彌尼的名字），僧團應當給予兩年的學戒期。』如果僧團一心和合，就應該叫沙彌尼來，教她一一禮拜比丘尼僧團的腳。頭面禮足完畢后，接著應該教她向僧團請求兩年的學戒期，這樣說：『我沙彌尼某甲（具體的沙彌尼的名字），因為和尚尼某甲（具體的和尚尼的名字），從僧團請求兩年的學戒期。因為和尚尼某甲（具體的和尚尼的名字），僧團應當給我兩年的學戒期，和尚尼某甲（具體的和尚尼的名字），請您憐憫我！』第二次也應該說：『我沙彌尼某甲（具體的沙彌尼的名字），因為和尚尼某甲（具體的和尚尼的名字），從僧團請求兩年的學戒期。因為和尚尼某甲（具體的和尚尼的名字），僧團應當給我兩年的學戒期，和尚尼某甲（具體的和尚尼的名字），請您憐憫我！』第三次也應該說：『我沙彌尼某甲（具體的沙彌尼的名字），因為和尚尼某甲（具體的和尚尼的名字），從僧團請求兩年的學戒期。因為和尚尼某甲（具體的和尚尼的名字），僧團應當給我兩年的學戒期，和尚尼某甲（具體的和尚尼的名字），請您憐憫我！』", "這時戒師應該在僧團中宣告：『大德尼僧聽！這位沙彌尼某甲（具體的沙彌尼的名字），因為和尚尼某甲（具體的和尚尼的名字），從僧團請求兩年的學戒期，和尚尼的名字是某甲（具體的和尚尼的名字）。如果僧團時機已到，僧團忍可聽取，僧團給予沙彌尼某甲（具體的沙彌尼的名字）兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）。如是稟白。』『大德尼僧聽！這位沙彌尼某甲（具體的沙彌尼的名字），從僧團請求兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）。僧團現在給予沙彌尼某甲（具體的沙彌尼的名字）兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）。哪位尼僧忍可給予沙彌尼某甲（具體的沙彌尼的名字）兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）的就默然；如果不忍可的就說出來。這叫做初羯磨。』第二次再說：『大德尼僧聽！這位沙彌尼某甲（具體的沙彌尼的名字），從僧團請求兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）。僧團現在給予沙彌尼某甲（具體的沙彌尼的名字）兩年的學戒期，和尚尼某甲（具體的和尚尼的名字）。哪位尼僧忍可給予沙彌尼某甲（具體的沙彌尼的名字）兩年的學戒期" ], "english_translations": [ "English version", "'This matter concerns Bhikkhuni (female monastic) so-and-so, and Samaneri (female novice) so-and-so. The Sangha (monastic community) should grant a two-year period of training in the precepts.' The third time, it should also be said: 'The Sangha, being of one mind and in harmony, will perform this act of the Sangha. It concerns Bhikkhuni (female monastic) so-and-so, and Samaneri (female novice) so-and-so. The Sangha should grant a two-year period of training in the precepts.' If the Sangha is of one mind and in harmony, the Samaneri should be summoned and instructed to bow at the feet of each of the Bhikkhuni Sangha. After bowing her head to their feet, she should then be instructed to request a two-year period of training in the precepts from the Sangha, saying: 'I, Samaneri (female novice) so-and-so, because of Bhikkhuni (female monastic) so-and-so, request a two-year period of training in the precepts from the Sangha. Because of Bhikkhuni (female monastic) so-and-so, may the Sangha grant me a two-year period of training in the precepts. Bhikkhuni (female monastic) so-and-so, please have compassion on me!' The second time, it should also be said: 'I, Samaneri (female novice) so-and-so, because of Bhikkhuni (female monastic) so-and-so, request a two-year period of training in the precepts from the Sangha. Because of Bhikkhuni (female monastic) so-and-so, may the Sangha grant me a two-year period of training in the precepts. Bhikkhuni (female monastic) so-and-so, please have compassion on me!' The third time, it should also be said: 'I, Samaneri (female novice) so-and-so, because of Bhikkhuni (female monastic) so-and-so, request a two-year period of training in the precepts from the Sangha. Because of Bhikkhuni (female monastic) so-and-so, may the Sangha grant me a two-year period of training in the precepts. Bhikkhuni (female monastic) so-and-so, please have compassion on me!'" "At that time, the preceptor should announce in the Sangha: 'Venerable Bhikkhuni Sangha, listen! This Samaneri (female novice) so-and-so, because of Bhikkhuni (female monastic) so-and-so, requests a two-year period of training in the precepts from the Sangha. The name of the Bhikkhuni (female monastic) is so-and-so. If it is the Sangha's time, may the Sangha consent to listen, and may the Sangha grant Samaneri (female novice) so-and-so a two-year period of training in the precepts, with Bhikkhuni (female monastic) so-and-so as her preceptor. This is the announcement.' 'Venerable Bhikkhuni Sangha, listen! This Samaneri (female novice) so-and-so requests a two-year period of training in the precepts from the Sangha, with Bhikkhuni (female monastic) so-and-so as her preceptor. The Sangha now grants Samaneri (female novice) so-and-so a two-year period of training in the precepts, with Bhikkhuni (female monastic) so-and-so as her preceptor. Whoever among the Bhikkhuni Sangha approves of granting Samaneri (female novice) so-and-so a two-year period of training in the precepts, with Bhikkhuni (female monastic) so-and-so as her preceptor, let her be silent; if anyone does not approve, let her speak. This is called the first Kamma (formal act).』 The second time, it is said again: 『Venerable Bhikkhuni Sangha, listen! This Samaneri (female novice) so-and-so requests a two-year period of training in the precepts from the Sangha, with Bhikkhuni (female monastic) so-and-so as her preceptor. The Sangha now grants Samaneri (female novice) so-and-so a two-year period of training in the precepts, with Bhikkhuni (female monastic) so-and-so as her preceptor. Whoever among the Bhikkhuni Sangha approves of granting Samaneri (female novice) so-and-so a two-year period of training" ] }
學戒，和上尼某甲者默然；若不忍者說。是名第二羯磨。』第三更說：『大德尼僧聽！是沙彌尼某甲，從僧乞二歲學戒，和上尼某甲。僧今與沙彌尼某甲二歲學戒，和上尼某甲。誰諸尼僧忍與沙彌尼某甲二歲學戒，和上尼某甲者默然；若不忍者說。是名第三羯磨。』『僧已忍與沙彌尼某甲二歲學戒，和上尼某甲竟，僧忍，默然故，是事如是持！』
「即時為說式叉摩尼六法。『汝式叉摩尼聽！佛世尊多陀阿竭度、阿羅訶、三耶三佛陀，是知者、見者，說式叉摩尼六法。汝式叉摩尼，盡形受行。佛世尊種種因緣，呵欲、欲想、欲欲、欲覺、欲熱，佛說斷欲、除欲想、滅欲熱。若式叉摩尼，入式叉摩尼法，不捨戒、戒羸不出，相隨心想受淫慾，乃至共畜生，是非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法，是事盡形不應作。若能持者當言：「能。」佛世尊以種種因緣呵責偷奪，讚歎不偷奪，乃至一條縷、一寸納、一渧油，不與不應取。是中佛制，極少至五錢、若五錢直。若式叉摩尼隨所偷事，若王捉、若打、若縛、若擯出，若作是言：「汝賊！汝小兒！汝癡！汝墮官罪。」若式叉摩尼如是偷奪者，非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法，是事盡形不應作。若能持者當言：「能。」佛世尊種種因緣呵責殺生
【現代漢語翻譯】 現代漢語譯本： 『學習戒律，授戒和尚尼是某甲（姓名），如果同意就保持沉默；如果不同意就說出來。這稱為第二次羯磨。』第三次再說：『各位尼僧請聽！這位沙彌尼某甲（姓名），向僧團請求兩年的學戒期，授戒和尚尼是某甲（姓名）。現在僧團給予沙彌尼某甲（姓名）兩年的學戒期，授戒和尚尼是某甲（姓名）。哪位尼僧同意給予沙彌尼某甲（姓名）兩年的學戒期，授戒和尚尼是某甲（姓名）的，就保持沉默；如果不同意就說出來。這稱為第三次羯磨。』『僧團已經同意給予沙彌尼某甲（姓名）兩年的學戒期，授戒和尚尼是某甲（姓名）完畢，僧團同意，因為沉默的緣故，這件事就這樣決定了！』 「隨即為她說式叉摩尼（正學女）六法。『你這位式叉摩尼（正學女）聽著！佛世尊多陀阿竭度（如來）、阿羅訶（應供）、三耶三佛陀（正等覺者），是知者、見者，宣說了式叉摩尼（正學女）六法。你這位式叉摩尼（正學女），要盡形壽受持奉行。佛世尊以種種因緣，呵斥淫慾、淫慾之想、對淫慾的貪求、淫慾的覺受、淫慾的熾熱，佛說要斷除淫慾、消除淫慾之想、滅除淫慾的熾熱。如果式叉摩尼（正學女），進入式叉摩尼（正學女）的法中，不捨棄戒律、戒律衰弱而沒有退出，仍然隨順自己的心意去感受淫慾，乃至與畜生行淫，這就不是式叉摩尼（正學女）、不是沙彌尼（勤策女）、不是釋迦女，喪失了式叉摩尼（正學女）的資格，這件事終身都不應該做。如果能夠持守的就回答：「能。」佛世尊以種種因緣呵斥偷盜，讚歎不偷盜，乃至一根線、一寸布、一滴油，沒有給予都不應該拿取。這裡佛制定，最少到五錢，或者價值五錢的東西。如果式叉摩尼（正學女）隨著所偷盜的事情，如果被國王抓住、或者被打、或者被捆綁、或者被驅逐，或者被說成：「你是賊！你是小孩子！你愚癡！你犯了官罪。」如果式叉摩尼（正學女）像這樣偷盜，就不是式叉摩尼（正學女）、不是沙彌尼（勤策女）、不是釋迦女，喪失了式叉摩尼（正學女）的資格，這件事終身都不應該做。如果能夠持守的就回答：「能。」佛世尊以種種因緣呵斥殺生
【English Translation】 English version: 'To learn the precepts, the preceptor Bhikkhuni is N.N. (name); if you agree, remain silent; if you do not agree, speak up. This is called the second karma.' The third time, it is said again: 'Venerable Bhikkhunis, listen! This sramaneri N.N. (name), requests from the Sangha a two-year period of learning the precepts, the preceptor Bhikkhuni is N.N. (name). Now the Sangha grants the sramaneri N.N. (name) a two-year period of learning the precepts, the preceptor Bhikkhuni is N.N. (name). Whoever among the Bhikkhunis agrees to grant the sramaneri N.N. (name) a two-year period of learning the precepts, the preceptor Bhikkhuni is N.N. (name), remain silent; if you do not agree, speak up. This is called the third karma.' 'The Sangha has already agreed to grant the sramaneri N.N. (name) a two-year period of learning the precepts, the preceptor Bhikkhuni is N.N. (name), the Sangha agrees, because of the silence, this matter is thus decided!' 「Immediately, the six siksamana (female probationer) rules are explained to her. 'You, siksamana (female probationer), listen! The Buddha, the World-Honored One, Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), is the knower, the seer, who has spoken the six siksamana (female probationer) rules. You, siksamana (female probationer), should uphold and practice them for the rest of your life. The Buddha, the World-Honored One, through various causes and conditions, rebukes lust, the thought of lust, the desire for lust, the sensation of lust, the heat of lust; the Buddha says to cut off lust, eliminate the thought of lust, extinguish the heat of lust. If a siksamana (female probationer), having entered the siksamana (female probationer) state, does not abandon the precepts, whose precepts are weakened without withdrawing, still follows her mind to experience lust, even to the point of engaging in sexual acts with animals, she is not a siksamana (female probationer), not a sramaneri (female novice), not a daughter of the Sakyans, she has lost the siksamana (female probationer) status, this matter should not be done for the rest of her life. If she can uphold this, she should answer: 'I can.' The Buddha, the World-Honored One, through various causes and conditions, rebukes stealing, praises not stealing, even a thread, an inch of cloth, a drop of oil, should not be taken without being given. Here the Buddha has prescribed, at the very least, five qian (monetary unit), or something worth five qian. If a siksamana (female probationer) is caught stealing, if she is seized by the king, or beaten, or bound, or expelled, or if she is called: 'You thief! You child! You fool! You are guilty of official crimes.' If a siksamana (female probationer) steals in this way, she is not a siksamana (female probationer), not a sramaneri (female novice), not a daughter of the Sakyans, she has lost the siksamana (female probationer) status, this matter should not be done for the rest of her life. If she can uphold this, she should answer: 'I can.' The Buddha, the World-Honored One, through various causes and conditions, rebukes killing
，讚歎離殺，乃至蟻子向不應故奪命，何況於人！若式叉摩尼，故自手奪人命、若與刀，若教死、嘆死，作是言：「咄！人用惡活為？死勝生。」隨是人意，種種因緣教死、嘆死，若作憂多殺、作頭多殺、作網、作弶、作撥、若作毗陀羅殺、若作似毗陀羅殺、若斷氣殺、若墮胎殺、若按腹殺、若推著火中、推著水中、若從高推下、若遣使道中殺、若母腹中初受二根身根命根迦羅羅中生噁心方便令奪命。若以是因緣死者，是非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法，是事盡形不應作。若能持者當言：「能。」佛以種種因緣呵責妄語，讚歎不妄語，乃至戲笑尚不應妄語，何況故妄語！若式叉摩尼不知不見過人法，自言：「我如是知如是見，我是阿羅漢向阿羅漢、我是阿那含向阿那含、若斯陀含向斯陀含、若須陀洹向須陀洹、若得初禪、第二禪、第三禪、第四禪、若得慈悲喜捨無量心、若得無色空處定、識處定、無所有處定、非想非非想處定，若得不凈觀、阿那般那念，諸天來到我所、諸龍、夜叉、薜荔伽、毗舍阇、鳩槃茶、羅剎來到我所，彼問我我答彼，我問彼彼答我。」若式叉摩尼如是妄語者，非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法，是事盡形不應作。若能持者當言：「能。」佛以種種因緣，呵欲、欲想
【現代漢語翻譯】 現代漢語譯本：讚歎斷絕殺戮，乃至對於螞蟻這樣微小的生命，都不應該奪取其性命，更何況是人呢！如果式叉摩尼（Siksamana，學戒女），故意親手殺人、或者給予刀具、或者教唆他人去死、讚歎死亡，說這樣的話：『唉！人這樣痛苦地活著有什麼用呢？死亡勝過生存。』 隨順那個人的心意，用種種因緣教唆他人去死、讚歎死亡，或者製造憂多殺（Utrasadha，自縊）、製造頭多殺（Tautasadha，斷頭）、製造網、製造陷阱、製造撥（一種捕獵工具）、或者製造毗陀羅殺（Vidharasadha，毒藥）、或者製造類似毗陀羅殺的物品、或者斷絕氣息殺人、或者墮胎殺人、或者按壓腹部殺人、或者推入火中、推入水中、或者從高處推下、或者派遣使者在途中殺害、或者在母親腹中最初受胎時，對只有二根（身根和命根）的迦羅羅（Kalala，凝滑位）生起噁心，用方便法奪取其性命。如果因為這些因緣而導致死亡，那麼這個人就不是式叉摩尼、不是沙彌尼（Sramaneri，沙彌尼）、不是釋迦女，喪失了式叉摩尼的資格，這件事終身都不應該做。如果能夠持守，就應當回答：『能。』 佛陀用種種因緣呵斥妄語，讚歎不妄語，乃至開玩笑的時候尚且不應該妄語，更何況是故意妄語呢！如果式叉摩尼不知道、沒有見到超過常人的法，卻自己說：『我這樣知道、這樣見到，我是阿羅漢（Arhat，阿羅漢果位）趨向阿羅漢、我是阿那含（Anagamin，不還果位）趨向阿那含、我是斯陀含（Sakrdagamin，一來果位）趨向斯陀含、我是須陀洹（Srotapanna，預流果位）趨向須陀洹、我得到了初禪、第二禪、第三禪、第四禪、我得到了慈悲喜捨四無量心、我得到了無色界的空無邊處定、識無邊處定、無所有處定、非想非非想處定，我得到了不凈觀、阿那般那念（Anapanasati，安般念），諸天來到我這裡、諸龍、夜叉（Yaksa，夜叉）、薜荔伽（Preta，餓鬼）、毗舍阇（Pisaca，食血肉鬼）、鳩槃茶（Kumbhanda，甕形鬼）、羅剎（Rakshasa，羅剎）來到我這裡，他們問我，我回答他們，我問他們，他們回答我。』 如果式叉摩尼這樣妄語，就不是式叉摩尼、不是沙彌尼、不是釋迦女，喪失了式叉摩尼的資格，這件事終身都不應該做。如果能夠持守，就應當回答：『能。』 佛陀用種種因緣，呵斥慾望、慾望的想法
【English Translation】 English version: Praising the abandonment of killing, even towards ants and other tiny lives, one should not take their lives, let alone those of humans! If a Siksamana (Siksamana, a female trainee monastic), intentionally kills a person with her own hands, or gives them a knife, or teaches them to die, or praises death, saying such words: 'Alas! What is the use of living such a painful life? Death is better than life.' Following that person's intention, using various causes and conditions to teach them to die, praising death, or creating Utrasadha (Utrasadha, hanging), creating Tautasadha (Tautasadha, beheading), creating nets, creating traps, creating Pala (a hunting tool), or creating Vidharasadha (Vidharasadha, poison), or creating something similar to Vidharasadha, or killing by cutting off breath, or killing by abortion, or killing by pressing the abdomen, or pushing into fire, pushing into water, or pushing down from a high place, or sending messengers to kill on the way, or in the mother's womb, at the very beginning of conception, having evil thoughts towards the Kalala (Kalala, the first stage of embryonic development) which only has two roots (body root and life root), using expedient means to take its life. If death results from these causes, then this person is not a Siksamana, not a Sramaneri (Sramaneri, a female novice), not a daughter of the Sakyas, and loses the qualification of a Siksamana; this thing should not be done for the rest of her life. If she can uphold this, she should answer: 'I can.' The Buddha, with various causes and conditions, rebukes false speech and praises non-false speech; even in jest, one should not speak falsely, let alone intentionally speak falsely! If a Siksamana does not know or see the Dharma that surpasses ordinary people, but says to herself: 'I know and see in this way, I am an Arhat (Arhat, the state of Arhat) heading towards Arhat, I am an Anagamin (Anagamin, the state of Non-Returner) heading towards Anagamin, I am a Sakrdagamin (Sakrdagamin, the state of Once-Returner) heading towards Sakrdagamin, I am a Srotapanna (Srotapanna, the state of Stream-Enterer) heading towards Srotapanna, I have attained the first Dhyana, the second Dhyana, the third Dhyana, the fourth Dhyana, I have attained the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, I have attained the formless realm of the Station of Infinite Space, the Station of Infinite Consciousness, the Station of No-Thingness, the Station of Neither Perception Nor Non-Perception, I have attained the Contemplation of Impurity, Anapanasati (Anapanasati, mindfulness of breathing), the Devas come to me, the Nagas, Yakshas (Yaksa, a type of spirit), Pretas (Preta, hungry ghosts), Pisacas (Pisaca, flesh-eating demons), Kumbhandas (Kumbhanda, pot-bellied demons), Rakshasas (Rakshasa, a type of demon) come to me, they ask me, and I answer them, I ask them, and they answer me.' If a Siksamana speaks falsely in this way, she is not a Siksamana, not a Sramaneri, not a daughter of the Sakyas, and loses the qualification of a Siksamana; this thing should not be done for the rest of her life. If she can uphold this, she should answer: 'I can.' The Buddha, with various causes and conditions, rebukes desire, the thought of desire
、欲欲、欲覺、欲熱，佛說斷欲、除欲想、滅欲熱。若式叉摩尼有漏心，聽漏心男子邊，髮際至腕、膝已上裸身，受細滑。若順身摩、若逆摩、若推、若牽、若從下抱著上、從上抱著下、若捺瘡。是非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法。若犯者可更受。是中盡形壽不應作。汝能持不？若能持當言：「能。」佛以種種因緣，呵欲、欲想、欲欲、欲覺、欲熱，讚歎斷欲、除欲想、滅欲熱。若式叉摩尼漏心，聽漏心男子邊，若受捉手、若捉衣、若共立、若共語、若共期、若入屏處、若待男子、若自身與，如在家女法。以此八事自身與，是非式叉摩尼、非沙彌尼、非釋女，失式叉摩尼法。若犯可更受。是中盡形壽不應作。汝能持不？若能當言：「能。」
「『汝某甲聽！僧已與汝學戒法，式叉摩尼受持六法，名式叉摩尼。汝得具滿和上尼，具滿阿阇梨尼，具滿比丘尼僧，得具滿行處，得具滿國土，得轉輪王愿。汝今已滿，當恭敬三寶佛寶、法寶、僧寶、和上尼、阿阇梨尼，恭敬上中下座。當勤三學：善戒學、善定學、善慧學。當修三脫門：空、無相、無作。當勤三業：坐禪、誦經、勸化作福行。是諸法開涅槃門，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，如蓮華在水中日日增長開敷，汝亦如是增長道法，
【現代漢語翻譯】 現代漢語譯本：關於『欲欲』（指強烈的慾望）、『欲覺』（因慾望而產生的感受）、『欲熱』（因慾望而產生的煩惱），佛陀教導要斷除慾望、去除慾望的想法、滅除慾望的煩惱。如果一位式叉摩尼（正學女，預備比丘尼）心有雜念，允許有漏心的男子靠近，從髮際到手腕、膝蓋以上的身體裸露，接受細滑的觸感。無論是順著身體摩擦、逆著身體摩擦、推、拉、從下往上擁抱、從上往下擁抱、或者按壓瘡口。這樣的行為就不是式叉摩尼，不是沙彌尼（沙彌尼，見習女），不是釋迦牟尼佛的弟子，喪失了式叉摩尼的資格。如果犯了這些戒條，可以重新受戒。但這些行為終身都不應該再做。你能夠持守這些戒律嗎？如果能夠持守，就回答：『能』。佛陀以種種因緣，告誡慾望、慾望的想法、慾望的感受、慾望的煩惱的危害，讚歎斷除慾望、去除慾望的想法、滅除慾望的煩惱的益處。如果一位式叉摩尼心有雜念，允許有漏心的男子靠近，如果接受拉手、拉衣服、一起站立、一起說話、一起約定、進入隱蔽的地方、等待男子、或者自身給予（指性行為），如同在家女子的行為一樣。因為這八件事自身給予，就不是式叉摩尼，不是沙彌尼，不是釋迦牟尼佛的弟子，喪失了式叉摩尼的資格。如果犯了這些戒條，可以重新受戒。但這些行為終身都不應該再做。你能夠持守這些戒律嗎？如果能夠持守，就回答：『能』。 『你，某甲（指受戒者的名字）聽著！僧團已經授予你學戒的法，式叉摩尼應當受持六法，因此被稱為式叉摩尼。你已經得到了具足戒的和尚尼（比丘尼），具足戒的阿阇梨尼（教授比丘尼），具足戒的比丘尼僧團的認可，得到了具足戒的修行場所，得到了具足戒的國土，得到了轉輪聖王的願望。你現在已經圓滿，應當恭敬三寶：佛寶、法寶、僧寶，恭敬和尚尼、阿阇梨尼，恭敬上座、中座、下座。應當勤奮修習三學：善戒學、善定學、善慧學。應當修習三解脫門：空、無相、無作。應當勤奮修習三種行業：坐禪、誦經、勸導化導、行善積福。這些法門開啟涅槃之門，證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果），如同蓮花在水中日日增長開放，你也應當這樣增長道法。
【English Translation】 English version: Regarding 『desire-desire』 (intense craving), 『desire-perception』 (feelings arising from desire), and 『desire-heat』 (afflictions caused by desire), the Buddha teaches to cut off desire, eliminate the thought of desire, and extinguish the heat of desire. If a Śikṣamāṇā (probationary nun) has a defiled mind and allows a man with a defiled mind to approach, exposing her body from the hairline to the wrist and above the knees, and receives smooth and delicate touches, whether it is rubbing along the body, rubbing against the body, pushing, pulling, embracing from below upwards, embracing from above downwards, or pressing sores, she is not a Śikṣamāṇā, not a Śrāmaṇerikā (novice nun), not a daughter of the Śākya (Buddha's clan), and loses the status of a Śikṣamāṇā. If she violates these precepts, she can receive the precepts again. However, these actions should never be done again for the rest of her life. Can you uphold these precepts? If you can uphold them, answer: 『I can.』 The Buddha, through various causes and conditions, warns against the dangers of desire, the thought of desire, the perception of desire, and the heat of desire, and praises the benefits of cutting off desire, eliminating the thought of desire, and extinguishing the heat of desire. If a Śikṣamāṇā has a defiled mind and allows a man with a defiled mind to approach, if she accepts holding hands, holding clothes, standing together, talking together, making appointments together, entering secluded places, waiting for a man, or giving herself (referring to sexual intercourse), like the behavior of a woman at home, because of these eight things, giving herself, she is not a Śikṣamāṇā, not a Śrāmaṇerikā, not a daughter of the Śākya, and loses the status of a Śikṣamāṇā. If she violates these precepts, she can receive the precepts again. However, these actions should never be done again for the rest of her life. Can you uphold these precepts? If you can uphold them, answer: 『I can.』 『You, so-and-so (name of the person receiving the precepts), listen! The Sangha has already granted you the Dharma of learning the precepts. A Śikṣamāṇā should uphold the six Dharmas, and therefore is called a Śikṣamāṇā. You have received the approval of the fully ordained Upādhyāyinī (preceptor nun), the fully ordained Ācāryinī (teacher nun), and the fully ordained Bhikṣuṇī Sangha (community of nuns), you have obtained a place for fully ordained practice, you have obtained a fully ordained country, and you have obtained the wish of a Cakravartin (wheel-turning king). Now that you are complete, you should respect the Three Jewels: the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel, respect the Upādhyāyinī, the Ācāryinī, and respect the senior, middle, and junior members of the Sangha. You should diligently practice the Three Learnings: the learning of good precepts, the learning of good concentration, and the learning of good wisdom. You should practice the Three Doors of Liberation: emptiness, signlessness, and non-action. You should diligently practice the three kinds of actions: sitting meditation, reciting scriptures, and encouraging transformation and performing meritorious deeds. These Dharmas open the door to Nirvāṇa, attaining the Śrotāpanna-phala (stream-enterer fruit), the Sakṛdāgāmin-phala (once-returner fruit), the Anāgāmin-phala (non-returner fruit), and the Arhat-phala (arahant fruit), just as a lotus flower grows and blooms daily in the water, so too should you grow in the Dharma.
后當受具足戒。
「『釋師子法中， 已獲難得戒； 無難時難得， 已得勿使空。』 頭面禮僧足， 右繞歡喜去。
「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼弟子，不二歲學六法，畜為眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼弟子，不二歲學六法便畜為眾，波逸提。隨畜，隨得爾所波逸提(一百一十一事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，弟子二歲學六法，未作屬和上尼羯磨，便畜為眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，弟子二歲學六法，未作屬和上尼羯磨，便畜為眾？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，弟子二歲學六法，未作屬和上尼羯磨便畜為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，弟子二歲學六法，未作屬和上尼羯磨便畜為眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，弟子二歲學六法者，未作屬和上尼羯磨便畜為眾
【現代漢語翻譯】 現代漢語譯本 之後應當接受具足戒（Bhikkhuni ordination）。
『在釋迦牟尼（Shakyamuni）的教法中， 已獲得難得的戒律； 無難之時亦難得， 已得之戒勿使空廢。』 頭面頂禮僧眾足， 右繞后歡喜離去。
因為有十種利益的緣故，為比丘尼（Bhikkhuni）制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼弟子，沒有經過兩年的六法學習，就收為僧眾之一，犯波逸提（Payantika）。
波逸提（Payantika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
這條戒律中，如果比丘尼弟子，沒有經過兩年的六法學習就收為僧眾之一，犯波逸提（Payantika）。 隨收隨犯，每次收一位，就犯一次波逸提（Payantika）。（一百一十一事終）
佛陀（Buddha）在舍衛國（Savatthi）。當時，偷蘭難陀（Thullananda）比丘尼，她的弟子學習六法兩年，但還沒有舉行歸屬於和上尼（Upajjhaya）的羯磨（Kamma，儀式），就收為僧眾之一。僧眾中，有少欲知足、奉行頭陀行（dhuta，苦行）的比丘尼，聽到這件事後心生不悅，用各種理由呵責她說：『怎麼能稱為比丘尼，弟子學習六法兩年，還沒有舉行歸屬於和上尼（Upajjhaya）的羯磨（Kamma，儀式），就收為僧眾之一？』用各種理由呵責之後，向佛陀（Buddha）詳細稟告。佛陀（Buddha）因為這件事召集二部僧眾，明知故問偷蘭難陀（Thullananda）比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊（Bhagavan）！』佛陀（Buddha）用各種理由呵責：『怎麼能稱為比丘尼，弟子學習六法兩年，還沒有舉行歸屬於和上尼（Upajjhaya）的羯磨（Kamma，儀式）就收為僧眾之一？』用各種理由呵責之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼（Bhikkhuni）制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼（Bhikkhuni），弟子學習六法兩年，還沒有舉行歸屬於和上尼（Upajjhaya）的羯磨（Kamma，儀式）就收為僧眾之一，犯波逸提（Payantika）。』
波逸提（Payantika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
這條戒律中，如果比丘尼（Bhikkhuni），弟子學習六法兩年，還沒有舉行歸屬於和上尼（Upajjhaya）的羯磨（Kamma，儀式）就收為僧眾之一，犯波逸提（Payantika）。
【English Translation】 English version Afterward, one should receive the full ordination (Bhikkhuni ordination).
'In the Dharma of Shakyamuni (Shakyamuni), One has obtained the precepts that are difficult to obtain; Difficult to obtain even in times without difficulty, Having obtained them, do not let them be in vain.' With head and face, they prostrate at the feet of the Sangha, Circumambulate to the right, and depart with joy.
Because of ten benefits, a precept is established for the Bhikkhunis (Bhikkhuni). From now on, this precept should be recited as follows: If a Bhikkhuni disciple, without having studied the six dharmas for two years, admits her as one of the Sangha, it is a Payantika (Payantika) offense.
Payantika (Payantika) means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni disciple, without having studied the six dharmas for two years, admits her as one of the Sangha, it is a Payantika (Payantika) offense. With each admission, one incurs that many Payantika (Payantika) offenses. (End of one hundred and eleven matters)
The Buddha (Buddha) was in Savatthi (Savatthi). At that time, the Bhikkhuni Thullananda (Thullananda), her disciple had studied the six dharmas for two years, but had not yet performed the Kamma (Kamma, ritual) of belonging to the Upajjhaya (Upajjhaya), and admitted her as one of the Sangha. Among the Sangha, there were Bhikkhunis who were content with little desire and practiced the dhuta (dhuta, ascetic practices), and upon hearing this matter, they were displeased and rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni, whose disciple has studied the six dharmas for two years, but has not yet performed the Kamma (Kamma, ritual) of belonging to the Upajjhaya (Upajjhaya), and admits her as one of the Sangha?' After rebuking her with various reasons, they reported it in detail to the Buddha (Buddha). The Buddha (Buddha), because of this matter, gathered the Sangha of both orders, and knowingly asked the Bhikkhuni Thullananda (Thullananda): 'Did you really do this?' She replied: 'Indeed, I did, Bhagavan (Bhagavan)!' The Buddha (Buddha) rebuked her with various reasons: 'How can one be called a Bhikkhuni, whose disciple has studied the six dharmas for two years, but has not yet performed the Kamma (Kamma, ritual) of belonging to the Upajjhaya (Upajjhaya) and admits her as one of the Sangha?' After rebuking her with various reasons, he told the Bhikkhus: 'Because of ten benefits, a precept is established for the Bhikkhunis (Bhikkhuni). From now on, this precept should be recited as follows: If a Bhikkhuni (Bhikkhuni), whose disciple has studied the six dharmas for two years, but has not yet performed the Kamma (Kamma, ritual) of belonging to the Upajjhaya (Upajjhaya) and admits her as one of the Sangha, it is a Payantika (Payantika) offense.'
Payantika (Payantika) means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni (Bhikkhuni), whose disciple has studied the six dharmas for two years, but has not yet performed the Kamma (Kamma, ritual) of belonging to the Upajjhaya (Upajjhaya) and admits her as one of the Sangha, it is a Payantika (Payantika) offense.
，波逸提。隨畜，隨得爾所波逸提。(一百一十二事竟)
佛在舍衛國。爾時諸比丘尼，為畜眾故受勤苦，為浣衣、染衣、割截、篸摓；弟子受大戒竟，舍和上尼去。諸比丘尼聞是事，呵責言：「是不吉弊女！我為汝作衣、浣衣、染衣、割截、篸摓，受大辛苦，受大戒已便舍我去？」種種因緣呵已，向佛廣說。佛以是事集二部僧，語諸比丘：「從今聽比丘尼二歲隨逐和上尼。以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼受大戒已，不二歲隨和上尼，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼受大戒已，不二歲隨和上尼，波逸提。隨不隨逐和上尼，隨得爾所波逸提。(一百一十三事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜眾不與財法。諸弟子言：「和上尼何不與我等財法？」偷蘭難陀比丘尼言：「我不與汝等財法。」諸弟子言：「若不以財法與我等者，當余處去。」偷蘭難陀言：「佛結戒，汝等應二歲隨逐我，若余處去得波逸提罪。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，畜弟子不與財法？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛
【現代漢語翻譯】 現代漢語譯本：波逸提（Payittiya，一種戒律名稱）。隨所畜養，隨所得之處皆犯波逸提。（第一百一十二事完）
佛陀在舍衛國（Savatthi）時。當時，一些比丘尼（bhikkhuni，女性出家人）爲了畜養僧眾而辛勤勞作，包括洗衣、染衣、裁剪、縫補等；弟子們受完具足戒（upasampada，佛教中的正式出家儀式）后，便離開自己的和上尼（upajjhaya，戒師）。比丘尼們聽到這件事後，責備她們說：『你們這些不吉祥的壞女人！我為你們做衣服、洗衣、染衣、裁剪、縫補，受了這麼大的辛苦，你們受完具足戒就離開我？』用種種理由責備后，向佛陀詳細稟告。佛陀因為這件事召集了僧團，對比丘們說：『從今以後，允許比丘尼兩年內跟隨自己的和上尼。』因為這十種利益，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：『如果比丘尼受完具足戒后，不兩年跟隨自己的和上尼，犯波逸提。』
波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
這條戒律中，違犯的情況是：如果比丘尼受完具足戒后，不兩年跟隨自己的和上尼，犯波逸提。隨不跟隨和上尼，隨所得之處皆犯波逸提。（第一百一十三事完）
佛陀在舍衛國時。當時，偷蘭難陀（Thullananda，一位比丘尼的名字）比丘尼，畜養僧眾卻不給予財物和佛法。弟子們說：『和上尼為什麼不給我們財物和佛法？』偷蘭難陀比丘尼說：『我不給你們財物和佛法。』弟子們說：『如果不給我們財物和佛法，我們就到別的地方去。』偷蘭難陀說：『佛陀制定了戒律，你們應該兩年跟隨我，如果到別的地方去，就犯波逸提罪。』僧團中有些比丘尼，少欲知足，奉行頭陀行（dhutanga，一種苦行），聽到這件事後心中不悅，用種種理由責備她說：『怎麼能叫比丘尼，畜養弟子卻不給予財物和佛法？』用種種理由責備后，向佛陀詳細稟告。佛陀因為這件事召集了僧團，明知故問：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀
【English Translation】 English version: Payittiya (a type of monastic rule). For each thing acquired, for each place obtained, one incurs a Payittiya offense. (The one hundred and twelfth matter is concluded.)
The Buddha was in Savatthi (舍衛國). At that time, the bhikkhunis (比丘尼, female monastic) were working diligently to support their communities, including washing robes, dyeing robes, cutting, and sewing. After their disciples received upasampada (具足戒, full ordination), they left their upajjhaya (和上尼, preceptor). The bhikkhunis, hearing of this, rebuked them, saying, 'You inauspicious, wicked women! I made robes for you, washed robes, dyed robes, cut, and sewed, enduring great hardship, and after receiving full ordination, you leave me?' After rebuking them with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧團, monastic community) of both bhikkhus (比丘, male monastic) and bhikkhunis, and said to the bhikkhus, 'From now on, I allow bhikkhunis to follow their upajjhaya for two years.' Because of these ten benefits, I establish a rule for the bhikkhunis. From now on, this rule should be recited as follows: 'If a bhikkhuni, having received full ordination, does not follow her upajjhaya for two years, she commits a Payittiya offense.'
Payittiya means burning, covering, obstructing; if one does not repent, it can obstruct the path of practice.
In this rule, the offense is: if a bhikkhuni, having received full ordination, does not follow her upajjhaya for two years, she commits a Payittiya offense. Whether or not she follows her upajjhaya, for each place obtained, she incurs a Payittiya offense. (The one hundred and thirteenth matter is concluded.)
The Buddha was in Savatthi. At that time, the bhikkhuni Thullananda (偷蘭難陀, name of a bhikkhuni) supported her community but did not provide them with material goods or the Dharma. The disciples said, 'Why does the upajjhaya not give us material goods or the Dharma?' The bhikkhuni Thullananda said, 'I will not give you material goods or the Dharma.' The disciples said, 'If you do not give us material goods or the Dharma, we will go elsewhere.' Thullananda said, 'The Buddha has established a rule that you should follow me for two years; if you go elsewhere, you will commit a Payittiya offense.' Some bhikkhunis in the Sangha, being of few desires, content, and practicing dhutanga (頭陀行, ascetic practices), were displeased upon hearing this and rebuked her with various reasons, saying, 'How can one be called a bhikkhuni, supporting disciples but not giving them material goods or the Dharma?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both bhikkhus and bhikkhunis, and knowingly asked, 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha
以種種因緣呵責言：「云何名比丘尼，畜弟子不與財法？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼畜弟子不與財法，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜眾不與財法，波逸提。隨不與，隨得爾所波逸提。(一百一十四事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜淫女為眾。是淫女比丘尼，中前著衣持缽，入舍衛城乞食。是中有居士作是言：「我曾共是比丘尼，作如是如是事。」此比丘尼聞是事心不喜，向諸比丘尼說，諸比丘尼以是事向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，畜淫女為眾？」種種因緣呵已，語諸比丘：「從今不應畜淫女為眾。畜者，突吉羅。若有因緣畜者，應將遠本處，五由延若六由延。以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼畜淫女為眾，不遠本處五六由延，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜淫女為眾，不遠本處五六由延，波逸提。隨不遠去，隨得爾所波逸提。(一百一十五事竟)
佛在舍衛國。爾時偷
【現代漢語翻譯】 現代漢語譯本： 以種種原因呵斥她說：『怎麼能叫比丘尼（bhiksuni，佛教女出家人），收養弟子卻不給予財物和佛法？』用種種原因呵斥之後，告訴眾比丘（bhiksu，佛教出家人）說：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼收養弟子卻不給予財物和佛法，犯波逸提（payattika，一種輕罪）。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，如果比丘尼收養僧眾卻不給予財物和佛法，就犯波逸提。隨著不給予的次數，就得到相應次數的波逸提。（第一百一十四事完） 佛陀住在舍衛國（Sravasti）。當時，偷蘭難陀（Thullananda）比丘尼收養一個作為僧眾。這個比丘尼，在上午穿好衣服，拿著缽，進入舍衛城乞食。其中有一個居士說：『我曾經和這個比丘尼，做過這樣這樣的事情。』這個比丘尼聽到這件事後心中不悅，向其他比丘尼說起，其他比丘尼將這件事向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，知道這件事後故意問偷蘭難陀比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊（bhagavat，對佛陀的尊稱）！』佛陀以種種原因呵斥她說：『怎麼能叫比丘尼，收養作為僧眾？』用種種原因呵斥之後，告訴眾比丘說：『從今以後不應該收養作為僧眾。收養的，犯突吉羅（dukkhata，一種輕罪）。如果因為某種原因收養了，應該將她送到遠離原來住處五由延（yojana，古印度長度單位）或六由延的地方。因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼收養作為僧眾，不送到遠離原來住處五六由延的地方，犯波逸提。』 波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，如果比丘尼收養作為僧眾，不送到遠離原來住處五六由延的地方，就犯波逸提。隨著不遠離的次數，就得到相應次數的波逸提。（第一百一十五事完） 佛陀住在舍衛國。
【English Translation】 English version: He rebuked her with various reasons, saying: 'How can you be called a bhiksuni (Buddhist nun), taking in disciples without giving them material goods and the Dharma?' After rebuking her with various reasons, he told the bhiksus (Buddhist monks): 'Because of ten benefits, I establish a precept for the bhiksunis. From now on, this precept should be recited as follows: If a bhiksuni takes in disciples without giving them material goods and the Dharma, she commits a payattika (a minor offense).' Payattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a bhiksuni takes in a congregation without giving them material goods and the Dharma, she commits a payattika. According to the number of times she does not give, she incurs that many payattikas. (End of the 114th matter) The Buddha was staying in Sravasti. At that time, the bhiksuni Thullananda was keeping a ** as a member of the sangha. This ** bhiksuni, after dressing and taking her bowl in the forenoon, entered the city of Sravasti to beg for food. Among them, a householder said: 'I once did such and such things with this bhiksuni.' This bhiksuni was displeased upon hearing this and told the other bhiksunis, who then reported the matter in detail to the Buddha. The Buddha gathered the two assemblies of monks and nuns because of this matter, and knowing the truth, deliberately asked the bhiksuni Thullananda: 'Did you really do this?' She replied: 'I did, Bhagavat (the Blessed One, a title for the Buddha)!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhiksuni, taking in a ** as a member of the sangha?' After rebuking her with various reasons, he told the bhiksus: 'From now on, one should not keep a ** as a member of the sangha. If one does, one commits a dukkhata (a minor offense). If there is a reason to keep one, she should be sent away from the original place by five yojanas (an ancient Indian unit of distance) or six yojanas. Because of ten benefits, I establish a precept for the bhiksunis. From now on, this precept should be recited as follows: If a bhiksuni keeps a ** as a member of the sangha and does not send her away from the original place by five or six yojanas, she commits a payattika.' Payattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a bhiksuni keeps a ** as a member of the sangha and does not send her away from the original place by five or six yojanas, she commits a payattika. According to the number of times she does not send her away, she incurs that many payattikas. (End of the 115th matter) The Buddha was staying in Sravasti.
蘭難陀比丘尼，畜未滿二十歲童女為眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，畜未滿二十歲童女為眾？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，畜未滿二十歲童女為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，畜未滿二十歲童女為眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜未滿二十歲童女為眾，波逸提。隨畜，隨得爾所波逸提。(一百一十六事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，未作屬和上尼羯磨，畜二十歲童女為眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，未作屬和上尼羯磨，畜二十歲童女為眾？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼。未作屬和上尼羯磨，畜滿二十歲童女為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，滿二十
【現代漢語翻譯】 現代漢語譯本 蘭難陀（Tullānandā）比丘尼，收養未滿二十歲的女孩作為僧團成員。僧團中有些比丘尼，她們少欲知足，奉行頭陀行（dhūtaṅga，一種苦行），聽到這件事後心生不悅，用各種理由責備她說：『怎麼能有比丘尼，收養未滿二十歲的女孩作為僧團成員呢？』用各種理由責備之後，她們將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她：『怎麼能有比丘尼，收養未滿二十歲的女孩作為僧團成員呢？』用各種理由責備之後，佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，收養未滿二十歲的女孩作為僧團成員，犯波逸提（pācittiya，一種輕罪）。』
波逸提（pācittiya）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
在這條戒律中，如果比丘尼收養未滿二十歲的女孩作為僧團成員，就犯波逸提（pācittiya）罪。每收養一個，就得到相應數量的波逸提（pācittiya）罪。（第一百一十六事完）
佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀（Tullānandā）比丘尼，在沒有舉行依止和尚尼羯磨（upajjhāyanī-kamma，受具足戒的儀式）的情況下，收養了二十歲的女孩作為僧團成員。僧團中有些比丘尼，她們少欲知足，奉行頭陀行（dhūtaṅga），聽到這件事後心生不悅，用各種理由責備她說：『怎麼能有比丘尼，在沒有舉行依止和尚尼羯磨（upajjhāyanī-kamma）的情況下，收養二十歲的女孩作為僧團成員呢？』用各種理由責備之後，她們將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她：『怎麼能有比丘尼，在沒有舉行依止和尚尼羯磨（upajjhāyanī-kamma）的情況下，收養已滿二十歲的女孩作為僧團成員呢？』用各種理由責備之後，佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，已滿二十
【English Translation】 English version The Bhikkhuni Tullānandā (Tullānandā), admitted girls under the age of twenty as members of the Sangha. Some bhikkhunis in the Sangha, who were of few desires, content, and practiced the dhūtaṅga (dhūtaṅga, ascetic practices), upon hearing this, were displeased and rebuked her with various reasons, saying: 'How can a bhikkhuni admit girls under the age of twenty as members of the Sangha?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and bhikkhunis, and knowingly asked the Bhikkhuni Tullānandā: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can a bhikkhuni admit girls under the age of twenty as members of the Sangha?' After rebuking her with various reasons, the Buddha told the bhikkhus: 'For these ten benefits, I establish a rule for the bhikkhunis. From now on, this rule should be recited as follows: If a bhikkhuni admits a girl under the age of twenty as a member of the Sangha, it is a pācittiya (pācittiya, an offense requiring confession).'
Pācittiya (pācittiya) means burning, covering, obstructing; if not confessed, it can obstruct the path to liberation.
In this rule, if a bhikkhuni admits a girl under the age of twenty as a member of the Sangha, she commits a pācittiya (pācittiya) offense. For each one admitted, she incurs that many pācittiya (pācittiya) offenses. (The one hundred and sixteenth matter is concluded)
The Buddha was in Śrāvastī (Śrāvastī). At that time, the Bhikkhuni Tullānandā (Tullānandā), without having performed the upajjhāyanī-kamma (upajjhāyanī-kamma, the ceremony of dependence on a preceptor), admitted a twenty-year-old girl as a member of the Sangha. Some bhikkhunis in the Sangha, who were of few desires, content, and practiced the dhūtaṅga (dhūtaṅga), upon hearing this, were displeased and rebuked her with various reasons, saying: 'How can a bhikkhuni, without having performed the upajjhāyanī-kamma (upajjhāyanī-kamma), admit a twenty-year-old girl as a member of the Sangha?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and bhikkhunis, and knowingly asked the Bhikkhuni Tullānandā: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can a bhikkhuni, without having performed the upajjhāyanī-kamma (upajjhāyanī-kamma), admit a girl who is twenty years old as a member of the Sangha?' After rebuking her with various reasons, the Buddha told the bhikkhus: 'For these ten benefits, I establish a rule for the bhikkhunis. From now on, this rule should be recited as follows: If a bhikkhuni, who is twenty
歲童女，未作屬和上尼羯磨畜為眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼未作屬和上尼羯磨，畜滿二十歲童女為眾，波逸提。隨畜，隨得爾所波逸提。(一百一十七事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜孝女為眾。是孝女比丘尼，不誦經、不問答、不坐禪。諸比丘尼問言：「汝何以故不讀誦經、問答、坐禪？」答言：「諸善女！我父死、若母死、兄弟死、姊妹兒女死、夫婿死故憂愁。云何能讀誦經、問答、坐禪？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，畜孝女為眾？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，畜孝女為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼畜孝女為眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜孝女為眾，波逸提。隨畜，隨得爾所波逸提。(一百一十八事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜有男女自隨女人為眾。是比丘尼中前著衣持缽，男女前
【現代漢語翻譯】 現代漢語譯本：年幼的童女，未經羯磨（尼羯磨指佛教僧團的儀式）認可，就收為僧團成員，犯波逸提（一種戒律名稱）。
波逸提的意思是燒煮、覆蓋和障礙，如果不懺悔，就會障礙修行之道。
在此戒條中，如果比丘尼未經羯磨認可，就收未滿二十歲的童女為僧團成員，就犯波逸提。每收一個，就犯一次波逸提。（第一百一十七事完）
佛陀在舍衛國。當時，偷蘭難陀（比丘尼的名字）比丘尼收養了正在服喪期的女子為僧團成員。這位服喪期的比丘尼不誦經、不問答、不坐禪。其他比丘尼問她：『你為什麼不讀誦經文、問答、坐禪呢？』她回答說：『各位善女！因為我的父親去世、或者母親去世、兄弟去世、姐妹兒女去世、丈夫去世，我正為此憂愁。怎麼能讀誦經文、問答、坐禪呢？』有些少欲知足、奉行頭陀行（苦行）的比丘尼，聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能身為比丘尼，卻收養服喪期的女子為僧團成員呢？』用各種理由呵責之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾（比丘僧團和比丘尼僧團），明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能身為比丘尼，卻收養服喪期的女子為僧團成員呢？』用各種理由呵責之後，告訴各位比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼收養服喪期的女子為僧團成員，就犯波逸提。』
波逸提的意思是燒煮、覆蓋和障礙，如果不懺悔，就會障礙修行之道。
在此戒條中，如果比丘尼收養服喪期的女子為僧團成員，就犯波逸提。每收一個，就犯一次波逸提。（第一百一十八事完）
佛陀在舍衛國。當時，偷蘭難陀比丘尼收養了有男女跟隨的女人為僧團成員。這些比丘尼中，有人先穿好衣服拿著缽，男女走在前面
【English Translation】 English version: A young girl, not having undergone the 'upajjhaya-nikajjama' (formal acceptance by a preceptor) and 'nikajjama' (formal admission) procedures, if accepted into the community, commits a Pacittiya (an offense requiring confession).
Pacittiya means 'burning,' 'covering,' and 'obstructing'; if not repented, it can obstruct the path to enlightenment.
In this rule, if a bhikkhuni (nun), without having performed the 'upajjhaya-nikajjama,' accepts a girl under twenty years of age into the community, she commits a Pacittiya. For each one accepted, she incurs that many Pacittiyas. (End of the 117th matter)
The Buddha was in Savatthi (a major city in ancient India). At that time, the bhikkhuni Thullananda (name of a nun) accepted a woman in mourning as a member of the community. This bhikkhuni in mourning did not recite scriptures, did not engage in questions and answers, and did not meditate. The other bhikkhunis asked her, 'Why do you not recite scriptures, engage in questions and answers, and meditate?' She replied, 'Good ladies! Because my father died, or my mother died, my brother died, my sister's children died, my husband died, I am grieving. How can I recite scriptures, engage in questions and answers, and meditate?' Some bhikkhunis who were of few desires, content, and practicing the dhuta (ascetic practices), upon hearing this, were displeased and rebuked her with various reasons, saying, 'How can you, as a bhikkhuni, accept a woman in mourning as a member of the community?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (the monastic community) of both bhikkhus (monks) and bhikkhunis, and knowingly asked Thullananda, 'Did you really do this?' She replied, 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying, 'How can you, as a bhikkhuni, accept a woman in mourning as a member of the community?' After rebuking her with various reasons, he said to the bhikkhus, 'For ten benefits, I establish a rule for the bhikkhunis. From now on, this rule should be stated as follows: If a bhikkhuni accepts a woman in mourning as a member of the community, she commits a Pacittiya.'
Pacittiya means 'burning,' 'covering,' and 'obstructing'; if not repented, it can obstruct the path to enlightenment.
In this rule, if a bhikkhuni accepts a woman in mourning as a member of the community, she commits a Pacittiya. For each one accepted, she incurs that many Pacittiyas. (End of the 118th matter)
The Buddha was in Savatthi. At that time, the bhikkhuni Thullananda accepted a woman who was followed by men and women as a member of the community. Among these bhikkhunis, some would first put on their robes and carry their bowls, with the men and women going ahead.
后圍繞共行乞食。諸居士共相謂言：「汝知不？諸沙門釋子作淫慾人，共比丘尼僧坊中生兒女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，畜將男女自隨女人為眾？」種種因緣呵責已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，畜將男女自隨女人為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，畜有男女自隨女人為眾，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜有男女自隨女人為眾，波逸提。隨畜，隨得爾所波逸提。(一百一十九事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，畜惡性女人為眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，畜惡性女為眾？」種種因緣呵已向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，畜惡性女人為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，畜惡性女人為眾，波
【現代漢語翻譯】 現代漢語譯本 之後（比丘尼們）一起去乞食。一些居士們互相說道：『你們知道嗎？那些沙門釋子（Śrāmaṇa Śākya-putra，釋迦牟尼的弟子）都是些淫慾之人，竟然和比丘尼在僧伽藍里生兒育女。』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，用各種理由呵斥道：『怎麼能叫比丘尼呢，竟然帶著男女，讓有女人的（家庭）成為僧團的一部分？』用各種理由呵斥之後，她將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，明知此事卻還是問偷蘭難陀比丘尼（Thullanandā bhikṣuṇī）：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥道：『怎麼能叫比丘尼呢，竟然帶著男女，讓有女人的（家庭）成為僧團的一部分？』用各種理由呵斥之後，佛陀告訴眾比丘：『因為這十種利益的緣故，我為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，帶著男女，讓有女人的（家庭）成為僧團的一部分，犯波逸提（pāyantika，一種輕罪）。』 波逸提（pāyantika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就會障礙修行之道。 在此戒中，如果比丘尼帶著男女，讓有女人的（家庭）成為僧團的一部分，就犯波逸提（pāyantika）。隨其攜帶，每次攜帶就犯一次波逸提（pāyantika）。（一百一十九事完） 佛陀住在舍衛國（Śrāvastī）。當時，偷蘭難陀比丘尼（Thullanandā bhikṣuṇī）帶著品行惡劣的女人成為僧團的一部分。其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，用各種理由呵斥道：『怎麼能叫比丘尼呢，竟然帶著品行惡劣的女人成為僧團的一部分？』用各種理由呵斥之後，她將此事詳細地稟告了佛陀。佛陀因為這件事召集了比丘和比丘尼僧團，明知此事卻還是問偷蘭難陀比丘尼（Thullanandā bhikṣuṇī）：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥道：『怎麼能叫比丘尼呢，竟然帶著品行惡劣的女人成為僧團的一部分？』用各種理由呵斥之後，佛陀告訴眾比丘：『因為這十種利益的緣故，我為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，帶著品行惡劣的女人成為僧團的一部分，犯波逸提（pāyantika）。』
【English Translation】 English version Afterward, (the bhikkhunīs) went together to beg for food. Some laypeople said to each other: 'Do you know? Those Śrāmaṇa Śākyaputras (disciples of Śākyamuni) are lustful people, actually having children with bhikkhunīs in the monastery.' Among them was a bhikkhunī, content with little, practicing dhūta (ascetic practices), who, upon hearing this, was displeased. She rebuked them with various reasons, saying: 'How can you be called a bhikkhunī, bringing along men and women, making a (family) with women part of the Sangha?' After rebuking them with various reasons, she reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and bhikkhunīs, and knowing the matter, still asked Thullanandā bhikkhunī: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhunī, bringing along men and women, making a (family) with women part of the Sangha?' After rebuking her with various reasons, the Buddha told the bhikkhus: 'Because of these ten benefits, I establish a precept for the bhikkhunīs. From now on, this precept should be stated as follows: If a bhikkhunī brings along men and women, making a (family) with women part of the Sangha, she commits a pāyantika (a minor offense).' Pāyantika means burning, covering, obstructing; if one does not repent, it will obstruct the path of practice. In this precept, if a bhikkhunī brings along men and women, making a (family) with women part of the Sangha, she commits a pāyantika. According to how much she brings along, she commits a pāyantika each time. (End of one hundred and nineteen matters) The Buddha was residing in Śrāvastī. At that time, Thullanandā bhikkhunī was bringing along women of bad character as part of the Sangha. Among them was a bhikkhunī, content with little, practicing dhūta, who, upon hearing this, was displeased. She rebuked them with various reasons, saying: 'How can you be called a bhikkhunī, bringing along women of bad character as part of the Sangha?' After rebuking them with various reasons, she reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and bhikkhunīs, and knowing the matter, still asked Thullanandā bhikkhunī: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhunī, bringing along women of bad character as part of the Sangha?' After rebuking her with various reasons, the Buddha told the bhikkhus: 'Because of these ten benefits, I establish a precept for the bhikkhunīs. From now on, this precept should be stated as follows: If a bhikkhunī brings along women of bad character as part of the Sangha, she commits a pāyantika.'
逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼畜惡性女人為眾，波逸提。隨畜，隨得爾所波逸提。(一百二十事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，滿二十歲童女，不二歲學六法，畜為眾。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，滿二十歲童女，不二歲學六法，畜為眾？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，滿二十歲童女，不二歲學六法，畜為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，滿二十歲童女，不二歲學六法，畜為眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，滿二十歲童女，不二歲學六法，畜為眾者，波逸提。隨畜，隨得爾所波逸提。
爾時諸比丘尼，不知云何為六法？佛言：「共四波羅夷，及髮際至腕膝已上受八事示貪著相，是名六法。」(一百二十一事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，滿二十歲童女，二歲學六法，不作屬和上尼羯磨畜為眾。是中有比丘
【現代漢語翻譯】 現代漢語譯本： 『波逸提』（Pāyantika）：意為燒煮、覆蓋、障礙，如果不懺悔，能障礙修行之道。 此戒中，如果比丘尼收養未滿二十歲且未學習兩年六法的女子為僧眾，則犯波逸提罪。每收養一人，即犯一次波逸提罪。（第一百二十條戒律完） 佛陀在舍衛國（Śrāvastī）時，偷蘭難陀（Thullanandā）比丘尼收養了一位年滿二十歲但未學習兩年六法的童女為僧眾。一些少欲知足、奉行頭陀行的比丘尼聽聞此事後心生不悅，以種種理由呵責她：『為何你身為比丘尼，收養年滿二十歲但未學習兩年六法的童女為僧眾？』她們以種種理由呵責后，向佛陀詳細稟告此事。佛陀因此事召集二部僧眾，明知故問偷蘭難陀比丘尼：『你確實做了此事嗎？』她回答說：『確實做了，世尊！』佛陀以種種理由呵責她：『為何你身為比丘尼，收養年滿二十歲但未學習兩年六法的童女為僧眾？』以種種理由呵責后，佛陀告訴眾比丘：『爲了十種利益，我為比丘尼制定戒律。從今以後，此戒應如此宣說：若比丘尼收養年滿二十歲但未學習兩年六法的童女為僧眾，則犯波逸提罪。』 『波逸提』（Pāyantika）：意為燒煮、覆蓋、障礙，如果不懺悔，能障礙修行之道。 此戒中，如果比丘尼收養年滿二十歲但未學習兩年六法的童女為僧眾，則犯波逸提罪。每收養一人，即犯一次波逸提罪。 當時，眾比丘尼不知道什麼是六法。佛陀說：『共同的四波羅夷（Pārājika），以及從髮際到腕膝以上接受八事，顯示貪著之相，這稱為六法。』（第一百二十一條戒律完） 佛陀在舍衛國（Śrāvastī）時，偷蘭難陀（Thullanandā）比丘尼收養了一位年滿二十歲且學習了兩年六法的童女為僧眾，但沒有按照羯磨（kamma）儀式隸屬於和上尼（upādhyāyī）。一些比丘尼
【English Translation】 English version: 'Pāyantika' (波逸提): means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a Bhikkhuni (比丘尼) admits a girl who is twenty years old but has not studied the six dharmas for two years into the Sangha (僧眾), she commits a Pāyantika offense. For each person admitted, she incurs a Pāyantika offense. (The 120th precept is complete) The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Thullanandā (偷蘭難陀) admitted a maiden who was twenty years old but had not studied the six dharmas for two years into the Sangha. Some Bhikkhunis who were content with little, practiced asceticism, and were disgusted by this matter, criticized her for various reasons, saying, 'Why, as a Bhikkhuni, do you admit a maiden who is twenty years old but has not studied the six dharmas for two years into the Sangha?' After criticizing her for various reasons, they reported the matter in detail to the Buddha. The Buddha gathered the Sangha of both orders because of this matter, and knowingly asked the Bhikkhuni Thullanandā, 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha criticized her for various reasons, saying, 'Why, as a Bhikkhuni, do you admit a maiden who is twenty years old but has not studied the six dharmas for two years into the Sangha?' After criticizing her for various reasons, the Buddha told the Bhikkhus, 'For ten benefits, I establish this precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni admits a maiden who is twenty years old but has not studied the six dharmas for two years into the Sangha, she commits a Pāyantika offense.' 'Pāyantika' (波逸提): means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a Bhikkhuni admits a maiden who is twenty years old but has not studied the six dharmas for two years into the Sangha, she commits a Pāyantika offense. For each person admitted, she incurs a Pāyantika offense. At that time, the Bhikkhunis did not know what the six dharmas were. The Buddha said, 'The four shared Pārājikas (波羅夷), and accepting eight things from the hairline to the wrists and knees, displaying signs of attachment, these are called the six dharmas.' (The 121st precept is complete) The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Thullanandā (偷蘭難陀) admitted a maiden who was twenty years old and had studied the six dharmas for two years into the Sangha, but did not make her subordinate to an Upādhyāyī (和上尼) according to the Kamma (羯磨) ritual. Some Bhikkhunis
尼，少欲知足行頭陀聞是事心不喜，種種因緣呵責：「云何名比丘尼，滿二十歲童女，二歲學六法，不作屬和上尼羯磨畜為眾？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，滿二十歲童女，二歲學六法，不作屬和上尼羯磨，便畜為眾？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，滿二十歲童女，二歲學六法，不作屬和上尼羯磨，便畜為眾者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，滿二十歲童女，二歲學六法，不作屬和上尼羯磨，便畜為眾，波逸提。隨畜，隨得爾所波逸提。(一百二十二事竟)◎
十誦尼律卷第四十五 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十六(第七誦之五)
後秦北印度三藏弗若多羅共羅什譯百七十八單提法之三
◎佛在王舍城。爾時助調達比丘尼，常入出他家。有居士婦言：「汝度我出家。」比丘尼言：「汝與我缽，我當度汝；與我衣、戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝出家。」居士婦言：「汝等客作度人耶
【現代漢語翻譯】 現代漢語譯本 尼（Bhikkhuni，比丘尼），因為少欲知足，奉行頭陀行，聽到這件事後心生不悅，用各種理由呵斥道：『怎麼能稱為比丘尼呢？對於年滿二十歲的童女，經過兩年的六法學習，沒有經過依止和尚尼的羯磨（Kamma，業），就收為僧眾？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀（Thullananda，人名）比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥道：『怎麼能稱為比丘尼呢？對於年滿二十歲的童女，經過兩年的六法學習，沒有經過依止和尚尼的羯磨，就收為僧眾？』用各種理由呵斥之後，告訴眾比丘：『因為這十種利益，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，對於年滿二十歲的童女，經過兩年的六法學習，沒有經過依止和尚尼的羯磨，就收為僧眾，犯波逸提（Payantika，一種罪名）。』 波逸提（Payantika，一種罪名）的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，違犯的情況是：如果比丘尼，對於年滿二十歲的童女，經過兩年的六法學習，沒有經過依止和尚尼的羯磨，就收為僧眾，犯波逸提（Payantika，一種罪名）。每收一個，就得到相應的波逸提罪。（一百二十二事完畢） 《十誦尼律》卷第四十五 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第四十六（第七誦之五） 後秦北印度三藏弗若多羅（Punyatara，人名）共羅什（Kumarajiva，人名）譯百七十八單提法之三 佛陀在王舍城（Rajagrha，地名）。當時，幫助提婆達多（Devadatta，人名）的比丘尼，經常出入他家。有一位居士婦說：『你度我出家吧。』比丘尼說：『你給我缽，我就度你；給我衣服、戶鉤、時藥、時分藥、七日藥、盡形藥，我就度你出家。』居士婦說：『你們是像傭工一樣度人出家嗎？』
【English Translation】 English version The Bhikkhuni (Nun), content with few desires and practicing asceticism, was displeased upon hearing of this matter, and rebuked it with various reasons: 'How can one be called a Bhikkhuni? For a maiden who has reached the age of twenty, after two years of learning the six dharmas, without performing the Kamma (Act) of dependence on an Upajjhaya (Preceptor) Nun, she is accepted as part of the Sangha (Community)?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha (Community) of both orders, and knowingly asked Thullananda (Name) Bhikkhuni: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked her with various reasons: 'How can one be called a Bhikkhuni? For a maiden who has reached the age of twenty, after two years of learning the six dharmas, without performing the Kamma (Act) of dependence on an Upajjhaya Nun, she is accepted as part of the Sangha?' After rebuking with various reasons, he told the Bhikkhus: 'Because of these ten benefits, a precept is established for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni, for a maiden who has reached the age of twenty, after two years of learning the six dharmas, without performing the Kamma of dependence on an Upajjhaya Nun, accepts her as part of the Sangha, it is a Payantika (Offense).' Payantika (Offense) means burning, covering, and obstructing. If one does not repent, it can obstruct the path of practice. In this precept, the violation is: If a Bhikkhuni, for a maiden who has reached the age of twenty, after two years of learning the six dharmas, without performing the Kamma of dependence on an Upajjhaya Nun, accepts her as part of the Sangha, it is a Payantika (Offense). With each acceptance, one incurs that many Payantika offenses. (End of one hundred and twenty-two matters) Vinaya in Ten Recitations, Volume 45 Taisho Tripitaka Volume 23 No. 1435 Vinaya in Ten Recitations Vinaya in Ten Recitations, Volume 46 (Fifth of the Seventh Recitation) Translated by the Tripiṭaka Master Punyatara (Name) from North India of the Later Qin Dynasty, together with Kumarajiva (Name), the third of one hundred and seventy-eight single expiations. The Buddha was in Rajagrha (City). At that time, a Bhikkhuni who was helping Devadatta (Name) often went in and out of other people's homes. A householder's wife said: 'Ordain me.' The Bhikkhuni said: 'Give me a bowl, and I will ordain you; give me robes, a door hook, seasonal medicine, medicine for specific times, medicine for seven days, and medicine for life, and I will ordain you.' The householder's wife said: 'Do you ordain people like hired laborers?'
？」是比丘尼言：「爾。」他日諸善比丘尼，至是居士舍，居士婦問言：「汝等實客作度人耶？」善比丘尼言：「誰作是語？」居士婦言：「我語助調達比丘尼：『汝當度我出家。』便語我言：『與我缽來，我當度汝；與我衣、戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝。』」是中有比丘尼，少欲知足行頭陀，聞是事心不喜呵責言：「云何名比丘尼，作是言：『汝與我缽、與我衣、戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝？』」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，作是言：『汝與我缽衣來，戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝。』」佛種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼作是言：『若汝與我缽衣、戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝。』波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼作是言：「汝與我缽衣、戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝。」皆波夜提。隨作是語，隨得波夜提。(一百二十三事)
佛在舍衛國。爾時舍衛國，居士有婦不隨
【現代漢語翻譯】 現代漢語譯本： 比丘尼回答說：『是的。』之後，一些善良的比丘尼來到這位居士的家中，居士的妻子問道：『你們真的是通過提供物品來度人出家的嗎？』善良的比丘尼問：『誰這樣說的？』居士的妻子說：『我和助調達比丘尼（Devadatta Bhikkhuni，調達比丘尼的助手）說：『你度我出家吧。』她就對我說：『給我缽，我就度你；給我衣服、門鉤、時藥（kālika-bhesajja，指可以隨時服用的藥物）、時分藥（yāmika-bhesajja，指一定時間段內可以服用的藥物）、七日藥（sattāhika-bhesajja，指七天內可以服用的藥物）、盡形藥（yāvajīvika-bhesajja，指終身可以服用的藥物），我就度你。』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūtaṅga，一種苦行），聽到這件事後心中不悅，呵責說：『怎麼能有比丘尼這樣說：『你給我缽、給我衣服、門鉤、時藥、時分藥、七日藥、盡形藥，我就度你？』她用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（bhikkhu-saṃgha，比丘僧團和比丘尼僧團），在知情的情況下故意問助調達比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責她：『怎麼能有比丘尼這樣說：『你給我缽和衣服，門鉤、時藥、時分藥、七日藥、盡形藥，我就度你。』佛陀用各種理由呵責之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼這樣說：『如果你給我缽、衣服、門鉤、時藥、時分藥、七日藥、盡形藥，我就度你。』犯波夜提（pāyantika，一種罪名）。』
波夜提（pāyantika）的意思是燒煮覆障，如果不懺悔，就能障礙修行。
在這條戒律中，如果比丘尼這樣說：『你給我缽、衣服、門鉤、時藥、時分藥、七日藥、盡形藥，我就度你。』都犯波夜提（pāyantika）。隨著說出這樣的話，就隨著犯波夜提（pāyantika）。（第一百二十三事）
佛陀在舍衛國（Śrāvastī）。當時舍衛國（Śrāvastī）有一位居士，他的妻子不順從他。
【English Translation】 English version: The Bhikkhuni replied, 'Yes.' Later, some virtuous Bhikkhunis went to the house of this householder, and the householder's wife asked, 'Do you really ordain people by providing them with goods?' The virtuous Bhikkhunis asked, 'Who said that?' The householder's wife said, 'I said to the assistant of Devadatta Bhikkhuni (Devadatta Bhikkhuni, assistant of Devadatta): 'Ordain me.' She then said to me, 'Give me a bowl, and I will ordain you; give me robes, a door hook, kālika-bhesajja (medicines that can be taken at any time), yāmika-bhesajja (medicines that can be taken within a certain period), sattāhika-bhesajja (medicines that can be taken within seven days), and yāvajīvika-bhesajja (medicines that can be taken for life), and I will ordain you.' Among them was a Bhikkhuni who was content with little, practicing dhūtaṅga (ascetic practices), and upon hearing this, she was displeased and rebuked, saying, 'How can a Bhikkhuni say, 'Give me a bowl, give me robes, a door hook, kālika-bhesajja, yāmika-bhesajja, sattāhika-bhesajja, and yāvajīvika-bhesajja, and I will ordain you?'' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the two assemblies of the Sangha (bhikkhu-saṃgha, the community of monks and the community of nuns), and knowingly asked the assistant of Devadatta Bhikkhuni, 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha rebuked her with various reasons, 'How can a Bhikkhuni say, 'Give me a bowl and robes, a door hook, kālika-bhesajja, yāmika-bhesajja, sattāhika-bhesajja, and yāvajīvika-bhesajja, and I will ordain you?'' After rebuking her with various reasons, the Buddha told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni says, 'If you give me a bowl, robes, a door hook, kālika-bhesajja, yāmika-bhesajja, sattāhika-bhesajja, and yāvajīvika-bhesajja, I will ordain you,' it is a pāyantika (an offense).'
Pāyantika means burning and obstructing; if one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni says, 'Give me a bowl, robes, a door hook, kālika-bhesajja, yāmika-bhesajja, sattāhika-bhesajja, and yāvajīvika-bhesajja, and I will ordain you,' it is a pāyantika. As one speaks these words, one commits a pāyantika. (One hundred and twenty-third matter)
The Buddha was in Śrāvastī. At that time, in Śrāvastī, there was a householder whose wife did not obey him.
夫教，以手腳打驅出自舍。有比丘尼常入出是家，婦往至比丘尼所。是居士到余聚落，作是念：「我婦將無走去耶？」還舍覓不得，居士念言：「我婦必往至比丘尼精舍。」居士復作是念：「置使在彼令好調伏，后當將還。」是婦五六日住已，語所知識比丘尼：「善女！何不度我？」答言：「汝婿尚在，云何度汝？」婦言：「夫不用我，若須我者，應當自來，亦當遣使。」比丘尼即度令出家。是居士聞婦出家，瞋恚語婦師言：「汝惡比丘尼、賊比丘尼，汝破我家。」「何故破汝家？」答言：「奪我婦作比丘尼。」比丘尼言：「此是汝婦，汝便將去。」諸居士呵責言：「諸比丘尼自言：『善好有功德。』主不聽便度他婦，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，主不聽便度他婦？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，主不聽便畜為眾？」種種因緣呵責已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，女人主不聽，畜為眾者，波夜提。」
主不聽者，有三種：若未嫁女；父母不聽；若已嫁未至夫家者，爾時兩邊
【現代漢語翻譯】 現代漢語譯本 丈夫教訓妻子，用手腳打她，將她趕出家門。有一位比丘尼（bhikkhuni，佛教女性出家人）經常出入這家。妻子去到比丘尼那裡。這位居士（居士，在家信佛的男子）去了別的村落，心想：『我的妻子莫不是逃走了？』回到家中尋找，卻找不到。居士心想：『我的妻子一定是去了比丘尼的精舍（精舍，比丘尼居住的場所）。』居士又想：『就讓她在那裡好好調伏自己，以後再接她回來。』 這婦人住了五六天後，對她所認識的比丘尼說：『善女！你為什麼不度我出家？』比丘尼回答說：『你的丈夫還在，怎麼能度你呢？』婦人說：『我的丈夫不需要我，如果需要我，他應當自己來，或者派人來。』比丘尼就度她出家了。 這位居士聽說妻子出家了，生氣地對婦人的師父說：『你這惡比丘尼、賊比丘尼，你破壞我的家庭。』比丘尼問：『為什麼說我破壞你的家庭？』居士回答說：『你奪走我的妻子，讓她做了比丘尼。』比丘尼說：『這是你的妻子，你便帶走吧。』 眾居士責備說：『這些比丘尼自己說：『善良美好，有功德。』主人不同意，就度別人的妻子出家，如同國王的夫人、大臣的妻子一樣。』 其中有一位比丘尼，少欲知足，奉行頭陀行（頭陀行，佛教的一種苦行），聽到這件事，心中不悅，用各種理由責備說：『怎麼能稱為比丘尼，主人不同意，就度別人的妻子出家？』用各種理由責備之後，向佛陀詳細稟告了這件事。 佛陀因為這件事召集了二部僧眾（二部僧眾，比丘僧團和比丘尼僧團），明知故問那位比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由責備說：『怎麼能稱為比丘尼，主人不同意，就收留她出家？』用各種理由責備之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，女人主人不同意，收留她出家，犯波夜提（波夜提，一種戒律名稱）。』
『主人不同意』，有三種情況：如果是未出嫁的女子，父母不同意；如果是已經出嫁但尚未到夫家的女子，這時兩邊（父母和丈夫）都不同意。
【English Translation】 English version If a husband teaches his wife, striking her with hands and feet and driving her out of the house. A bhikkhuni (bhikkhuni, a female Buddhist monastic) often went in and out of this house. The wife went to the bhikkhuni. This householder (householder, a lay Buddhist man) went to another village, thinking: 'Could my wife have run away?' Returning home to search, he could not find her. The householder thought: 'My wife must have gone to the bhikkhuni's monastery (vihara, a place where bhikkhunis reside).' The householder further thought: 'Let her stay there to tame herself well, and I will bring her back later.' After staying for five or six days, the woman said to the bhikkhuni she knew: 'Good woman! Why don't you ordain me?' The bhikkhuni replied: 'Your husband is still here, how can I ordain you?' The woman said: 'My husband does not need me. If he needs me, he should come himself or send someone.' The bhikkhuni then ordained her. When the householder heard that his wife had been ordained, he angrily said to the woman's teacher: 'You evil bhikkhuni, thief bhikkhuni, you have ruined my family!' The bhikkhuni asked: 'Why do you say I have ruined your family?' The householder replied: 'You have taken my wife and made her a bhikkhuni.' The bhikkhuni said: 'This is your wife, you can take her away.' The householders rebuked, saying: 'These bhikkhunis say themselves: 'Good and virtuous.' Without the owner's permission, they ordain other people's wives, like the wives of kings and ministers.' Among them was a bhikkhuni who was content with little, practicing dhuta (dhuta, ascetic practices in Buddhism). Hearing this, she was displeased and rebuked with various reasons, saying: 'How can one be called a bhikkhuni, ordaining another's wife without the owner's permission?' After rebuking with various reasons, she reported the matter to the Buddha in detail. Because of this matter, the Buddha gathered the two assemblies (two assemblies, the assembly of monks and the assembly of nuns), knowingly asked the bhikkhuni: 'Did you really do this?' She replied: 'I did, World Honored One!' The Buddha rebuked with various reasons, saying: 'How can one be called a bhikkhuni, taking her in without the owner's permission?' After rebuking with various reasons, he told the bhikkhus: 'For these ten benefits, a precept is established for bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni, without the owner's permission, takes in a woman, she commits a pacittiya (pacittiya, a type of offense).'
'Without the owner's permission' has three situations: If it is an unmarried woman, without her parents' permission; if it is a married woman who has not yet gone to her husband's house, then both sides (parents and husband) do not permit.
不聽，若已至夫家，夫主不聽，波夜提。
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，夫主不聽便度，波夜提。隨不聽度，隨得波夜提。(一百二百四事竟)
佛在王舍城。爾時助調達比丘尼，有大式叉摩尼，可受大戒。施越沙比丘尼，見是大式叉摩尼，即便語言：「汝何不受大戒？」答言：「助調達比丘尼兇惡喜鬥，我不欲從彼受大戒。汝若與我作和上尼者，我當受大戒。」施越沙言：「汝二歲學六法，我當畜汝為眾。」是大式叉摩尼二歲學六法已，語施越沙言：「汝語我：『二歲學六法，我當畜汝為眾。』我已二歲學六法，汝當畜我。」施越沙言：「我不畜汝。何以故？是助調達比丘尼兇惡喜斗諍，自能傷他、亦能教人作，以是故我不畜汝。」又言：「汝若不能畜我，何以語我二歲學六法？若汝先不語我者，我不二歲學六法。」是中有比丘尼，少欲知足行頭陀，聞是事種種因緣呵責言：「云何名比丘尼，語他言：『汝二歲學六法，我當畜汝。』后便不畜？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，語他言：『汝二歲學六法，我當畜汝。』后便不畜？」種種
【現代漢語翻譯】 現代漢語譯本 若不聽從，如果已經到了丈夫家，丈夫不聽從，犯波夜提罪。
波夜提（Pāyantika）的意思是燒煮覆障，如果不懺悔過錯，就能障礙修道。
在此罪中，如果比丘尼，丈夫不聽從就為他人授戒，犯波夜提罪。隨不聽從授戒，每次都犯波夜提罪。（第一百零二到一百零四事完畢）
佛陀在王舍城（Rājagṛha）。當時，有位幫助提婆達多（Devadatta）的比丘尼，有一位大學戒女（Śikṣamāṇā），可以受大戒。施越沙（Śreyasā）比丘尼，見到這位大學戒女，就對她說：『你為什麼不受大戒？』她回答說：『幫助提婆達多的比丘尼兇惡好鬥，我不願意從她那裡受大戒。你如果願意做我的和上尼（Upādhyāyinī，親教師），我就受大戒。』施越沙說：『你學習六法兩年，我就收你為徒眾。』這位大學戒女學習六法兩年後，對施越沙說：『你曾對我說：『學習六法兩年，我就收你為徒眾。』我已經學習六法兩年了，你應該收我。』施越沙說：『我不收你。為什麼呢？因為幫助提婆達多的比丘尼兇惡好鬥爭，自己能傷害他人，也能教唆他人作惡，因此我不收你。』她又說：『你如果不能收我，為什麼當初要我說學習六法兩年？如果你當初不這樣說，我就不會學習六法兩年。』
當時有比丘尼，少欲知足，奉行頭陀行（Dhūtaṅga），聽到這件事，用種種因緣呵責說：『怎麼能稱為比丘尼，對別人說：『你學習六法兩年，我就收你。』之後卻不收？』用種種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問那位比丘尼：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能稱為比丘尼，對別人說：『你學習六法兩年，我就收你。』之後卻不收？』種種
【English Translation】 English version If she does not listen, if she has already arrived at her husband's house, and the husband does not listen, it is a Pāyantika offense.
Pāyantika (波夜提) means burning, cooking, covering, and obstructing. If one does not repent of their mistakes, it can obstruct the path to enlightenment.
Among these offenses, if a Bhikkhunī (比丘尼, female monastic) ordains someone when the husband does not permit it, it is a Pāyantika offense. Each time she ordains without permission, she commits a Pāyantika offense. (End of matters 102-104)
The Buddha was in Rājagṛha (王舍城). At that time, there was a Bhikkhunī who assisted Devadatta (調達), and there was a great Śikṣamāṇā (式叉摩尼, female trainee monastic) who was eligible to receive the full ordination. The Bhikkhunī Śreyasā (施越沙) saw this great Śikṣamāṇā and said to her, 'Why don't you receive the full ordination?' She replied, 'The Bhikkhunī who assists Devadatta is fierce and fond of fighting. I do not wish to receive the full ordination from her. If you are willing to be my Upādhyāyinī (和上尼, preceptor), I will receive the full ordination.' Śreyasā said, 'If you study the six dharmas for two years, I will accept you into the Sangha (眾, monastic community).' After this great Śikṣamāṇā had studied the six dharmas for two years, she said to Śreyasā, 'You said to me, 'If you study the six dharmas for two years, I will accept you into the Sangha.' I have already studied the six dharmas for two years, you should accept me.' Śreyasā said, 'I will not accept you. Why? Because the Bhikkhunī who assists Devadatta is fierce and fond of fighting, she can harm others herself, and she can also teach others to do evil. Therefore, I will not accept you.' She also said, 'If you cannot accept me, why did you tell me to study the six dharmas for two years? If you had not told me that, I would not have studied the six dharmas for two years.'
At that time, there was a Bhikkhunī who was content with little, knew satisfaction, and practiced Dhūtaṅga (頭陀行, ascetic practices). Hearing of this matter, she rebuked her with various reasons, saying, 'How can you be called a Bhikkhunī, saying to others, 'If you study the six dharmas for two years, I will accept you,' and then not accept them?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and knowing the truth, deliberately asked that Bhikkhunī, 'Did you really do this?' She replied, 'I really did, World Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhunī, saying to others, 'If you study the six dharmas for two years, I will accept you,' and then not accept them?' Various
因緣呵已，語諸比丘：「以十利故與諸比丘尼結戒。從今是戒應如是說：若比丘尼語他言：『汝二歲學六法，后當畜汝。』若不畜者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼語他言：「汝二歲學六法，我當畜汝。」后便不畜者，波夜提。隨不畜，隨得波夜提。(一百二十五事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，歲歲度弟子，語諸弟子言：「我所入處，汝等皆隨我入。若我有所得者，汝亦當得。」偷蘭難陀比丘尼，一時著衣持缽行乞食，入一家得滿缽去。次弟子入，又得滿缽去。第二、第三亦複次入。居士不能復與，即閉門作是言：「誰能與是諸不吉比丘尼食？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責偷蘭難陀比丘尼：「云何名比丘尼，歲歲度弟子？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼歲歲度弟子者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼歲歲度弟子者，波夜提。隨歲歲度，隨得波夜提。不犯者，若隔歲度一、若度二者，不犯。(
【現代漢語翻譯】 現代漢語譯本 因緣具足后，佛告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼對別人說：『你用兩年的時間學習六法，之後我會讓你成為我的弟子。』如果之後沒有收她為弟子，就犯波夜提。』 波夜提（Pāyantika）：意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修道。 這條戒律中，如果比丘尼對別人說：『你用兩年的時間學習六法，我會收你為弟子。』之後卻沒有收她為弟子，就犯波夜提。每次沒有收，每次都犯波夜提。（一百二十五事完） 佛陀住在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼每年都度弟子，並對弟子們說：『我所去的地方，你們都要跟隨我。如果我有所得，你們也應當得到。』有一次，偷蘭難陀比丘尼穿著僧衣，拿著缽去乞食，進入一家人家，得到滿滿一缽食物離開。接著，她的弟子進入這家，也得到滿滿一缽食物離開。第二、第三個弟子也依次進入。居士無法再給予，就關上門說：『誰能供養這些不吉祥的比丘尼食物呢？』當時，有一位少欲知足、奉行頭陀行的比丘尼，聽到這件事後心中不悅，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問：『你真的做了這件事嗎？』偷蘭難陀回答說：『確實做了，世尊！』佛陀用種種因緣呵責偷蘭難陀比丘尼：『怎麼能稱為比丘尼，卻每年都度弟子呢？』用種種因緣呵責后，佛告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼每年都度弟子，就犯波夜提。』 波夜提（Pāyantika）：意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修道。 這條戒律中，如果比丘尼每年都度弟子，就犯波夜提。每年度一次，就犯一次波夜提。不犯的情況是：如果隔年才度一個，或者度兩個，就不犯。（
【English Translation】 English version Having established the conditions, the Buddha addressed the Bhikkhus (monks): 'For ten benefits, I establish a precept for the Bhikkhunis (nuns). From now on, this precept should be recited as follows: If a Bhikkhuni says to another, 'You should study the six dharmas for two years, and then I will accept you.' If she does not accept her, it is a Pāyantika (an offense requiring confession).' Pāyantika (Pāyantika) means burning, covering, and obstructing. If one does not repent, it can obstruct the path. In this precept, if a Bhikkhuni says to another, 'You should study the six dharmas for two years, and I will accept you.' But then she does not accept her, it is a Pāyantika. Each time she does not accept, she commits a Pāyantika. (The one hundred and twenty-fifth matter is concluded) The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Thullanandā (偷蘭難陀) ordained disciples every year, and said to her disciples, 'Wherever I go, you should follow me. If I obtain anything, you should also obtain it.' Once, the Bhikkhuni Thullanandā, wearing her robes and carrying her bowl, went to beg for food, entered a house, and left with a full bowl. Then, her disciple entered the same house and also left with a full bowl. The second and third disciples also entered in turn. The householder could not give any more, so he closed the door and said, 'Who can feed these inauspicious Bhikkhunis?' Among them, there was a Bhikkhuni who was content with little, practiced asceticism, and was displeased upon hearing this matter. She reported it to the Buddha in detail. The Buddha gathered the Sangha (monastic community) of both orders because of this matter, and knowingly asked, 'Did you really do this?' Thullanandā replied, 'I did, World Honored One!' The Buddha rebuked the Bhikkhuni Thullanandā with various reasons, 'How can you be called a Bhikkhuni and ordain disciples every year?' After rebuking her with various reasons, he told the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni ordains disciples every year, it is a Pāyantika.' Pāyantika (Pāyantika) means burning, covering, and obstructing. If one does not repent, it can obstruct the path. In this precept, if a Bhikkhuni ordains disciples every year, it is a Pāyantika. Each year she ordains, she commits a Pāyantika. It is not an offense if she ordains one every other year, or if she ordains two. (
一百二十六事竟)◎
◎比丘尼壇文
佛在舍衛國。爾時有迦毗羅女作比丘尼名跋陀，有式叉摩尼可受大戒。爾時阿難常為比丘尼差十比丘眾，與受大戒。時阿難中前著衣持缽入舍衛城乞食，跋陀比丘尼遙見阿難捨衛城乞食，往到其所，頭面禮足一面住，白言：「大德阿難！我有式叉摩尼可受大戒，愿差十比丘眾。」阿難問言：「比丘尼僧作乞屬和上尼羯磨未？」答言：「已作。」「何時作耶？」答言：「昨日作。」阿難即默然受。跋陀比丘尼知阿難受已，頭面禮足而去。阿難乞食食已到祇洹，持戶鉤遊行，從一房至一房。佛遙見阿難持戶鉤從房至房遊行，佛知故問阿難：「汝何故持戶鉤遊行從房至房？」阿難白言：「世尊！跋陀比丘尼有式叉摩尼可受大戒，語我差十比丘眾。我今欲差，是故持戶鉤遊行諸房。」佛問阿難：「諸比丘尼作乞屬和上尼羯磨未？」答言：「已作。」「何時作耶？」答言：「昨日作。」佛知故問阿難：「諸比丘尼用宿作乞屬和上尼羯磨，欲畜眾耶？」答言：「用宿作。世尊！」佛以是事集二部僧，知而故問跋陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，用宿作乞屬和上尼羯磨畜眾？」種種因緣呵已，語諸比丘：「以十利故與比丘
【現代漢語翻譯】 現代漢語譯本： 一百二十六事竟
比丘尼壇文
佛陀在舍衛國。當時，有一位迦毗羅的女子出家為比丘尼，名叫跋陀（Bhadra），有一位式叉摩尼（Śikṣamāṇā，學戒女）可以受大戒。當時，阿難（Ānanda）常為比丘尼安排十位比丘僧團，為她們授大戒。一次，阿難在上午穿好衣服，拿著缽進入舍衛城乞食，跋陀比丘尼遠遠地看見阿難在舍衛城乞食，就走到他那裡，頂禮他的雙足，站在一旁，說道：『大德阿難！我有一位式叉摩尼可以受大戒，希望您能安排十位比丘僧團。』阿難問道：『比丘尼僧團是否已經做了乞屬和上尼羯磨（karmavācanā，羯磨，一種僧團儀式）？』回答說：『已經做了。』『什麼時候做的？』回答說：『昨天做的。』阿難聽后默然應允。跋陀比丘尼知道阿難已經應允，就頂禮他的雙足離開了。阿難乞食完畢后回到祇洹（Jetavana），拿著門閂，從一間房到另一間房。佛陀遠遠地看見阿難拿著門閂從一間房到另一間房，佛陀明知故問阿難：『你為何拿著門閂從一間房到另一間房？』阿難回答說：『世尊！跋陀比丘尼有一位式叉摩尼可以受大戒，告訴我安排十位比丘僧團。我現在想要安排，所以拿著門閂到各房去。』佛陀問阿難：『比丘尼們是否已經做了乞屬和上尼羯磨？』回答說：『已經做了。』『什麼時候做的？』回答說：『昨天做的。』佛陀明知故問阿難：『比丘尼們用昨天做的乞屬和上尼羯磨，想要畜眾嗎？』回答說：『是用昨天做的，世尊！』佛陀因為這件事召集了二部僧團，明知故問跋陀比丘尼：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責她：『怎麼能稱為比丘尼，用昨天做的乞屬和上尼羯磨來畜眾呢？』用種種因緣呵責完畢后，告訴各位比丘：『因為有十種利益，與比丘
【English Translation】 English version: One Hundred and Twenty-Six Matters Concluded
Text on the Bhikṣuṇī Ordination Platform
The Buddha was in Śrāvastī (舍衛國). At that time, there was a woman from Kapilavastu (迦毗羅) who became a Bhikṣuṇī (比丘尼), named Bhadra (跋陀). There was a Śikṣamāṇā (式叉摩尼, trainee nun) who was eligible to receive the full ordination. At that time, Ānanda (阿難) often arranged for a group of ten Bhikṣus (比丘, monks) for the Bhikṣuṇīs to receive the full ordination. Once, Ānanda, in the forenoon, put on his robes and carried his bowl to enter the city of Śrāvastī to beg for food. The Bhikṣuṇī Bhadra saw Ānanda begging for food in Śrāvastī from afar, went to him, prostrated at his feet, and stood to one side, saying: 'Venerable Ānanda! I have a Śikṣamāṇā who is eligible to receive the full ordination. I wish you would arrange for a group of ten Bhikṣus.' Ānanda asked: 'Has the Bhikṣuṇī Sangha (僧伽, monastic community) performed the karmavācanā (羯磨, formal act) of requesting affiliation with the Upādhyāyinī (和上尼, preceptress)?' She replied: 'It has been done.' 'When was it done?' She replied: 'It was done yesterday.' Ānanda then silently accepted. The Bhikṣuṇī Bhadra, knowing that Ānanda had accepted, prostrated at his feet and left. Ānanda, after begging for food, returned to Jetavana (祇洹), carrying a door hook, going from one room to another. The Buddha saw Ānanda carrying a door hook from room to room from afar. The Buddha, knowing the reason, asked Ānanda: 'Why are you carrying a door hook from room to room?' Ānanda replied: 'World Honored One (世尊)! The Bhikṣuṇī Bhadra has a Śikṣamāṇā who is eligible to receive the full ordination, and told me to arrange for a group of ten Bhikṣus. I now wish to arrange it, therefore I am carrying a door hook to each room.' The Buddha asked Ānanda: 'Have the Bhikṣuṇīs performed the karmavācanā of requesting affiliation with the Upādhyāyinī?' He replied: 'It has been done.' 'When was it done?' He replied: 'It was done yesterday.' The Buddha, knowing the reason, asked Ānanda: 'Do the Bhikṣuṇīs, using the karmavācanā of requesting affiliation with the Upādhyāyinī done yesterday, wish to gather a following?' He replied: 'It was done yesterday, World Honored One!' The Buddha, because of this matter, gathered the two-fold Sangha, and knowing the reason, asked the Bhikṣuṇī Bhadra: 'Did you actually do this?' She replied: 'I did, World Honored One!' The Buddha, using various reasons, rebuked her: 'How can you be called a Bhikṣuṇī, using the karmavācanā of requesting affiliation with the Upādhyāyinī done yesterday to gather a following?' After rebuking her with various reasons, he told the Bhikṣus: 'Because of ten benefits, with the Bhikṣus
尼結戒。從今是戒應如是說：若比丘尼宿作乞屬和上尼羯磨畜眾者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼用宿作乞屬和上尼羯磨畜眾者，波夜提。隨畜，隨得波夜提。
佛雖如是聽受大戒法，諸比丘尼不知云何受？佛言：「受具足法者，比丘尼初來，將式叉摩尼入尼僧中，教人人頭面禮僧足竟。尼羯磨師應教受衣缽，問：『此衣是汝有不？』答言：『是。』應教效我語：『我某甲，是衣僧伽梨若干條受，割截衣持。』第二：『是衣僧伽梨若干條受，割截衣持。』第三：『是衣僧伽梨若干條受，割截衣持。』次問：『此衣是汝有不？』答言：『是。』『我某甲，是衣郁多羅僧七條受，兩長一短，割截衣持。』第二：『是衣郁多羅僧七條受，兩長一短，割截衣持。』第三：『是衣郁多羅僧七條受，兩長一短，割截衣持。』次問：『此衣是汝有不？』答言：『是。』『我某甲，是衣安陀會五條受，一長一短，割截衣持。』第二：『是衣安陀會五條受，一長一短，割截衣持。』第三：『是衣安陀會五條受，一長一短，割截衣持。』若僧伽梨縵，是僧伽梨縵衣受持。若郁多羅僧縵，是郁多羅僧縵衣受持。安陀會縵，是衣縵安陀會受持。次教言：『此衣覆肩衣受是，
【現代漢語翻譯】 現代漢語譯本： 尼結戒。從今以後，戒律應當這樣宣說：『如果比丘尼（bhikkhuni，女性出家人）過去乞討所得，歸屬於和尚尼（upajjhaya-bhikkhuni，比丘尼的導師）的羯磨（kamma，業，行為），並以此畜養大眾，犯波夜提（payantika，一種較輕的罪名）。』
波夜提的意思是燒煮、覆障，如果不懺悔，就能障礙修行之道。
在此戒中，如果比丘尼使用過去乞討所得，歸屬於和尚尼的羯磨，並以此畜養大眾，就犯波夜提。隨著畜養，就隨之得到波夜提的罪。
佛陀雖然這樣允許接受大戒法，但各位比丘尼不知道應該如何受戒？佛陀說：『接受具足戒的方法是，比丘尼初來時，帶領式叉摩尼（sikkhamana，學戒女）進入比丘尼僧團中，教導她向每一個人頭面禮拜僧眾的腳。羯磨師（kammacariyini，羯磨的執行者）應該教導她接受衣缽，問：『這件衣服是你的嗎？』回答說：『是的。』應該教導她效仿我的話語：『我某甲，這件僧伽梨（sanghati，一種大衣）若干條，我接受，割截衣持。』第二次：『這件僧伽梨若干條，我接受，割截衣持。』第三次：『這件僧伽梨若干條，我接受，割截衣持。』接著問：『這件衣服是你的嗎？』回答說：『是的。』『我某甲，這件郁多羅僧（uttarasanga，一種上衣）七條，兩長一短，我接受，割截衣持。』第二次：『這件郁多羅僧七條，兩長一短，我接受，割截衣持。』第三次：『這件郁多羅僧七條，兩長一短，我接受，割截衣持。』接著問：『這件衣服是你的嗎？』回答說：『是的。』『我某甲，這件安陀會（antarvasa，一種內衣）五條，一長一短，我接受，割截衣持。』第二次：『這件安陀會五條，一長一短，我接受，割截衣持。』第三次：『這件安陀會五條，一長一短，我接受，割截衣持。』如果是僧伽梨縵（sanghati-mana，一種絲綢僧伽梨），就接受並持有這件僧伽梨縵衣。如果是郁多羅僧縵，就接受並持有這件郁多羅僧縵衣。如果是安陀會縵，就接受並持有這件縵安陀會。接著教導說：『這件覆肩衣接受是，』
【English Translation】 English version: The establishment of precepts. From now on, the precepts should be spoken thus: 'If a bhikkhuni (female monastic) uses alms obtained in the past, belonging to the upajjhaya-bhikkhuni (bhikkhuni preceptor) through kamma (action), and uses this to support the community, it is a payantika (a minor offense).'
Payantika means burning and obstructing; if there is no repentance, it can obstruct the path to enlightenment.
In this precept, if a bhikkhuni uses alms obtained in the past, belonging to the upajjhaya-bhikkhuni through kamma, and uses this to support the community, she commits a payantika. With each act of support, she incurs a payantika offense.
Although the Buddha thus permitted the acceptance of the great precepts, the bhikkhunis did not know how to receive them. The Buddha said: 'The method for receiving full ordination is that when a bhikkhuni first arrives, she brings a sikkhamana (female trainee) into the bhikkhuni sangha (community), and teaches her to bow her head and face to the feet of each member of the sangha. The kammacariyini (one who performs the kamma) should teach her to receive the robes and bowl, asking: 'Is this robe yours?' She replies: 'Yes.' She should be taught to repeat my words: 'I, so-and-so, accept this sanghati (outer robe) of such-and-such strips, cutting and holding the robe.' The second time: 'This sanghati of such-and-such strips, I accept, cutting and holding the robe.' The third time: 'This sanghati of such-and-such strips, I accept, cutting and holding the robe.' Next, ask: 'Is this robe yours?' She replies: 'Yes.' 'I, so-and-so, accept this uttarasanga (upper robe) of seven strips, two long and one short, cutting and holding the robe.' The second time: 'This uttarasanga of seven strips, two long and one short, I accept, cutting and holding the robe.' The third time: 'This uttarasanga of seven strips, two long and one short, I accept, cutting and holding the robe.' Next, ask: 'Is this robe yours?' She replies: 'Yes.' 'I, so-and-so, accept this antarvasa (inner robe) of five strips, one long and one short, cutting and holding the robe.' The second time: 'This antarvasa of five strips, one long and one short, I accept, cutting and holding the robe.' The third time: 'This antarvasa of five strips, one long and one short, I accept, cutting and holding the robe.' If it is a sanghati-mana (silk sanghati), then accept and hold this silk sanghati. If it is an uttarasanga-mana, then accept and hold this silk uttarasanga. If it is an antarvasa-mana, then accept and hold this silk antarvasa. Next, teach her: 'This shoulder-covering robe, accept it as,'
是汝有不？』答言：『是。』應教言：『此衣覆肩衣受，長四肘廣二肘半，是覆肩衣持。』第二：『此衣覆肩衣受，長四肘廣二肘半，是覆肩衣持。』第三：『此衣覆肩衣受，長四肘廣二肘半，是衣覆肩衣持。』次教：『此衣厥修羅受，長四肘廣二肘半，此衣厥修羅衣持。』第二：『此衣厥修羅受，長四肘廣二肘半，此衣厥修羅衣持。』第三：『此衣厥修羅受，長四肘廣二肘半，此衣厥修羅衣持。』次問言：『此缽多羅是汝有不？』答言：『是。』應教言：『我某甲，此缽多羅應量受，長用故。』第二：『此缽多羅應量受，長用故。』第三：『此缽多羅應量受，長用故。』受衣缽已。次教令乞屬和上尼：『我某甲式叉摩尼，求尊為和上尼，愿尊為我作和上尼。我某甲，因尊和上尼故，僧當與我作乞屬和上尼羯磨，憐愍故！』第二：『我某甲，求尊為和上尼，愿尊為我作和上尼。我某甲，因尊和上尼故，僧當與我作乞屬和上尼羯磨，憐愍故！』第三：『我某甲。求尊為和上尼，愿尊為我作和上尼。我某甲，因尊和上尼故，僧當與我作乞屬和上尼羯磨，憐愍故！』應問和上尼：『能不？』若言：『能。』應教著見處離聞處。即時尼羯磨師應僧中如是唱：『誰能為某甲作教師？』若有一比丘尼言：『我能。』」佛言：「是比
【現代漢語翻譯】 現代漢語譯本 問：『這（衣）是你的嗎？』回答：『是的。』應該教導說：『這件覆肩衣（覆蓋肩膀的衣服）給你，長四肘（古代長度單位），寬二肘半，拿著這件覆肩衣。』第二次：『這件覆肩衣給你，長四肘，寬二肘半，拿著這件覆肩衣。』第三次：『這件覆肩衣給你，長四肘，寬二肘半，拿著這件覆肩衣。』 接著教導：『這件衣給厥修羅（身份不明）受用，長四肘，寬二肘半，拿著這件厥修羅的衣。』第二次：『這件衣給厥修羅受用，長四肘，寬二肘半，拿著這件厥修羅的衣。』第三次：『這件衣給厥修羅受用，長四肘，寬二肘半，拿著這件厥修羅的衣。』 接著問：『這個缽多羅（梵語patra，食器）是你的嗎？』回答：『是的。』應該教導說：『我某甲（自稱），這個缽多羅應該適量受用，長期使用。』第二次：『這個缽多羅應該適量受用，長期使用。』第三次：『這個缽多羅應該適量受用，長期使用。』 接受衣缽完畢。接著教導（求）乞屬和上尼（尼師）：『我某甲式叉摩尼（梵語siksamana，學戒女），請求您作為我的和上尼（梵語upadhyayani，親教師），希望您能做我的和上尼。我某甲，因為您是我的和上尼，僧團將會為我做乞屬和上尼羯磨（梵語karma，僧事），請您憐憫！』第二次：『我某甲，請求您作為我的和上尼，希望您能做我的和上尼。我某甲，因為您是我的和上尼，僧團將會為我做乞屬和上尼羯磨，請您憐憫！』第三次：『我某甲，請求您作為我的和上尼，希望您能做我的和上尼。我某甲，因為您是我的和上尼，僧團將會為我做乞屬和上尼羯磨，請您憐憫！』 應該問和上尼：『能（勝任）嗎？』如果回答：『能。』應該教導（求戒者）到看不見的地方，離開聽得到的地方。這時尼羯磨師（羯磨的執行者）應該在僧團中這樣宣佈：『誰能為某甲（求戒者）做教師？』如果有一位比丘尼（梵語bhiksuni，女出家人）說：『我能。』」佛說：「這是比（丘尼應做的）。」
【English Translation】 English version 『Is this yours?』 The answer is: 『Yes.』 You should instruct: 『This shoulder-covering cloth is given to you, four cubits long and two and a half cubits wide. Hold this shoulder-covering cloth.』 The second time: 『This shoulder-covering cloth is given to you, four cubits long and two and a half cubits wide. Hold this shoulder-covering cloth.』 The third time: 『This shoulder-covering cloth is given to you, four cubits long and two and a half cubits wide. Hold this shoulder-covering cloth.』 Next, instruct: 『This cloth is given to Juexiuluo (name of a person) for use, four cubits long and two and a half cubits wide. Hold this cloth of Juexiuluo.』 The second time: 『This cloth is given to Juexiuluo for use, four cubits long and two and a half cubits wide. Hold this cloth of Juexiuluo.』 The third time: 『This cloth is given to Juexiuluo for use, four cubits long and two and a half cubits wide. Hold this cloth of Juexiuluo.』 Next, ask: 『Is this Batuoluo (patra, a bowl) yours?』 The answer is: 『Yes.』 You should instruct: 『I, Moujia (a self-reference), should use this Batuoluo appropriately and for a long time.』 The second time: 『This Batuoluo should be used appropriately and for a long time.』 The third time: 『This Batuoluo should be used appropriately and for a long time.』 After receiving the robe and bowl, next instruct (the one seeking ordination) to request from the Upadhyayani (preceptor nun): 『I, Moujia Siksamana (siksamana, a female trainee), request you to be my Upadhyayani, and I hope you can be my Upadhyayani. I, Moujia, because you are my Upadhyayani, the Sangha will perform the karma (karma, monastic procedure) of requesting an Upadhyayani for me. Please have compassion!』 The second time: 『I, Moujia, request you to be my Upadhyayani, and I hope you can be my Upadhyayani. I, Moujia, because you are my Upadhyayani, the Sangha will perform the karma of requesting an Upadhyayani for me. Please have compassion!』 The third time: 『I, Moujia, request you to be my Upadhyayani, and I hope you can be my Upadhyayani. I, Moujia, because you are my Upadhyayani, the Sangha will perform the karma of requesting an Upadhyayani for me. Please have compassion!』 You should ask the Upadhyayani: 『Are you able (to do it)?』 If the answer is: 『Yes.』 You should instruct (the one seeking ordination) to go to a place where she cannot be seen and away from where she can be heard. At this time, the karma master nun (the one performing the karma) should announce in the Sangha: 『Who can be the teacher for Moujia (the one seeking ordination)?』 If a Bhiksuni (bhiksuni, a female monastic) says: 『I can.』" The Buddha said: "This is what a (Bhiksuni) should do."
丘尼有五法，不應令作教師。何等五？隨愛教、隨瞋教、隨怖教、隨癡教、不知教不教。若成就五法，應作教師。何等五法？不隨愛教、不隨瞋教、不隨怖教、不隨癡教、知教不教。即時應唱言：『大德尼僧聽！是式叉摩尼某甲，從和上尼某甲欲受具足戒。比丘尼某甲，能為作教師，教某甲故。若僧時到僧忍聽，比丘尼某甲為教師，教某甲故。如是白。』『大德尼僧聽！是某甲式叉摩尼，從和上尼某甲欲受具足戒，某甲能作教師教某甲。誰諸尼僧忍立某甲為教師教某甲者默然，誰不忍便說。』『僧已立某甲為教師教某甲竟，僧忍，默然故，是事如是持！』(已被羯磨者，應往教正衣服、右膝著地、合掌而問言：)
「『汝某甲聽！今是至誠時、實語時，后尼僧中亦如是。我今問汝，若實者當言實，若不實當言不實。我今問汝：汝是女不？是人不？非是非人不？非畜生不？非是不能女不？女根上有毛不？不枯壞不？無㿃下病不？非偏不？不二道合不？女根不小不？非是不能產不？非是無乳不？非是一乳不？非是恒有月水不？非無月忌不？非婢不？非客作不？非買得不？非破得不？非兵婦不？非吏婦不？非犯官罪不？不負他物不？女人有如是等病：癩病、癰疽病、痟盡病、癲狂病、長熱病，無如是等病不？父母夫主
【現代漢語翻譯】 現代漢語譯本： 丘尼（Bhikkhuni，比丘尼）有五種情況，不應該讓她擔任教師。是哪五種？因為喜愛而教導、因為嗔恨而教導、因為恐懼而教導、因為愚癡而教導、不知道該教什麼或不該教什麼。如果成就了五種條件，就可以擔任教師。是哪五種條件？不因為喜愛而教導、不因為嗔恨而教導、不因為恐懼而教導、不因為愚癡而教導、知道該教什麼和不該教什麼。這時應該宣告：『各位大德比丘尼請聽！這位式叉摩尼（Siksamana，學戒女）某甲，想要從和尚尼（Upajjhaya Bhikkhuni，親教師比丘尼）某甲那裡接受具足戒（Upasampada，受比丘尼戒）。比丘尼某甲，能夠為她擔任教師，教導某甲。如果僧團認為時機已到，僧團允許，比丘尼某甲擔任教師，教導某甲。就這樣稟告。』『各位大德比丘尼請聽！這位某甲式叉摩尼，想要從和尚尼某甲那裡接受具足戒，某甲能夠擔任教師教導某甲。哪位比丘尼僧團成員同意立某甲為教師教導某甲的就默然，誰不同意就說出來。』『僧團已經立某甲為教師教導某甲完畢，僧團同意，因為默然，這件事就這樣決定！』（已經被羯磨（Kamma，僧團的正式決議）指定者，應該前去教導她整理衣服、右膝著地、合掌，然後問她說：） 『你某甲聽著！現在是至誠的時候、說實話的時候，以後在尼僧中也是這樣。我現在問你，如果真實就說真實，如果不真實就說不真實。我現在問你：你是女人嗎？是人嗎？不是非人嗎？不是畜生嗎？不是不能成為女人的嗎？女根上有毛嗎？沒有枯壞嗎？沒有㿃下病嗎？不是偏嗎？不是二道合嗎？女根不小嗎？不是不能生育嗎？不是沒有乳汁嗎？不是隻有一個乳房嗎？不是一直有月經嗎？不是沒有月經期嗎？不是婢女嗎？不是客作嗎？不是買來的嗎？不是被打破的嗎？不是兵士的妻子嗎？不是官吏的妻子嗎？沒有犯官罪嗎？不欠他人財物嗎？女人有像這樣的疾病：麻風病、癰疽病、痟盡病、癲狂病、長期發熱病，沒有像這樣的疾病嗎？父母夫主（如果
【English Translation】 English version: A Bhikkhuni (female monastic) should not be appointed as a teacher if she possesses five qualities. What are these five? Teaching out of affection, teaching out of hatred, teaching out of fear, teaching out of delusion, and not knowing what to teach or not to teach. If she possesses five qualities, she should be appointed as a teacher. What are these five qualities? Not teaching out of affection, not teaching out of hatred, not teaching out of fear, not teaching out of delusion, and knowing what to teach and what not to teach. Then, an announcement should be made: 'Venerable Bhikkhuni Sangha (community of nuns), listen! This Siksamana (probationary nun) named so-and-so, wishes to receive the Upasampada (full ordination) from Upajjhaya Bhikkhuni (preceptor nun) so-and-so. Bhikkhuni so-and-so is capable of being her teacher, to teach so-and-so. If the Sangha deems it the right time, may the Sangha permit Bhikkhuni so-and-so to be the teacher, to teach so-and-so. This is the announcement.' 'Venerable Bhikkhuni Sangha, listen! This Siksamana named so-and-so, wishes to receive the Upasampada from Upajjhaya Bhikkhuni so-and-so, and so-and-so is capable of being her teacher to teach so-and-so. Whoever in the Bhikkhuni Sangha approves of appointing so-and-so as the teacher to teach so-and-so, let her be silent; whoever disapproves, let her speak.' 'The Sangha has appointed so-and-so as the teacher to teach so-and-so. The Sangha approves, because of silence. This matter is thus decided!' (The one who has been designated by the Kamma (formal act of the Sangha) should be instructed to arrange her robes properly, kneel on her right knee, join her palms, and be asked:) 'You, so-and-so, listen! Now is the time for sincerity, the time for truthfulness, and so it will be in the Bhikkhuni Sangha hereafter. I now ask you, if it is true, say it is true; if it is not true, say it is not true. I now ask you: Are you a woman? Are you a human being? Are you not a non-human being? Are you not an animal? Are you not incapable of being a woman? Is there hair on your female organ? Is it not withered? Do you not have 㿃下 disease? Are you not a hermaphrodite? Are you not a combination of two paths? Is your female organ not small? Are you not incapable of giving birth? Are you not without milk? Do you not have only one breast? Do you always have menstruation? Do you not have menstrual periods? Are you not a slave? Are you not a hired worker? Are you not bought? Are you not broken? Are you not a soldier's wife? Are you not an official's wife? Have you not committed an official crime? Do you not owe others anything? Women have diseases such as: leprosy, carbuncles, consumption, epilepsy, chronic fever. Do you not have such diseases? Parents and husband (if
在不？父母夫主聽出家不？五衣缽具不？汝字何等？和上尼字誰？』答言：『我字某甲，和上尼名某甲。』(尼教師問竟，應白僧：『是式叉摩尼某甲，我已問竟。』尼羯磨師應言：『若清凈者將來。』更一一禮尼僧足已。)
「次教乞屬和上尼羯磨。羯磨法者，『我某甲，從和上尼某甲，欲受具足戒。我今從僧乞屬和上尼羯磨，和上尼某甲。僧當與我屬和上尼羯磨，和上尼某甲，憐愍故！』第二：『我某甲，從和上尼某甲，欲受具足戒。我今從僧乞屬和上尼羯磨，和上尼某甲。僧當與我作乞屬和上尼羯磨，和上尼某甲，憐愍故！』第三：『我某甲，從和上尼某甲，欲受具足戒。我今從僧乞屬和上尼羯磨，和上尼某甲。僧當與我某甲作乞屬和上尼羯磨，和上尼某甲，憐愍故！』
「尼羯磨師，應僧中作如是唱：『大德尼僧聽！是某甲，從某甲和上尼，欲受具足戒。是某甲，從僧乞屬和上尼羯磨，和上尼某甲。若僧時到僧忍聽，我今僧中問某甲遮道法。如是白。』應作是言：『汝某甲聽！今是至誠時、實語時，我今僧中問汝，若實言實，若不實當言不實。汝是女不？是人不？非是非人不？非畜生不？非是不能女不？女根上有毛不？不枯壞不？無㿃下病不？非偏不？不二道合不？女根不小不？非是不能產不？
【現代漢語翻譯】 現代漢語譯本： 『她是否得到父母、丈夫或主人的允許出家？是否具備五衣和缽具？你的名字是什麼？你的授戒尼師的名字是誰？』回答說：『我的名字是某甲，授戒尼師的名字是某甲。』（尼教師問完后，應稟告僧眾：『這位式叉摩尼（Śikṣamāṇā，學戒女）某甲，我已經問完了。』尼羯磨師（Karmācārya，羯磨阿阇梨）應說：『如果清凈，就帶她來。』然後一一禮拜尼僧的腳。）
『接下來教她乞求歸屬於授戒尼師的羯磨（Karma，業）。羯磨法是：『我某甲，從授戒尼師某甲處，想要受具足戒。我現在從僧眾乞求歸屬於授戒尼師某甲的羯磨，授戒尼師某甲。請僧眾爲了憐憫我而允許！』第二次：『我某甲，從授戒尼師某甲處，想要受具足戒。我現在從僧眾乞求歸屬於授戒尼師某甲的羯磨，授戒尼師某甲。請僧眾爲了憐憫我而為我做乞求歸屬授戒尼師的羯磨！』第三次：『我某甲，從授戒尼師某甲處，想要受具足戒。我現在從僧眾乞求歸屬於授戒尼師某甲的羯磨，授戒尼師某甲。請僧眾爲了憐憫我而為我某甲做乞求歸屬授戒尼師的羯磨！』
尼羯磨師應在僧眾中這樣唱言：『大德尼僧聽！這位某甲，從某甲授戒尼師處，想要受具足戒。這位某甲，從僧眾乞求歸屬於授戒尼師某甲的羯磨，授戒尼師某甲。如果僧眾時間已到，僧眾允許，我現在在僧眾中詢問某甲遮道法（妨礙修道的法）。如是稟白。』應這樣說：『你某甲聽著！現在是至誠的時候、說實話的時候，我現在在僧眾中問你，如果真實就說真實，如果不真實就說不真實。你是女人嗎？是人嗎？不是非人嗎？不是畜生嗎？不是不能行淫的女人嗎？女根上有毛嗎？沒有枯壞嗎？沒有㿃下病（瘺管）嗎？不是偏性人嗎？不是雙性人嗎？女根不小嗎？不是不能生育嗎？』
【English Translation】 English version: 'Did she obtain permission from her parents, husband, or master to leave home? Does she possess the five robes and bowl? What is your name? Who is your preceptress?' She should answer: 'My name is so-and-so, and my preceptress's name is so-and-so.' (After the nun teacher finishes questioning, she should report to the Sangha: 'This Śikṣamāṇā (trainee nun) so-and-so, I have finished questioning her.' The nun Karmācārya (Karmācārya, the one who conducts the Karma) should say: 'If she is pure, bring her forward.' Then, one by one, they should bow at the feet of the nuns in the Sangha.)
'Next, teach her to request the Karma (Karma, action) of belonging to the preceptress. The Karma procedure is: 'I, so-and-so, from preceptress so-and-so, wish to receive the full ordination. I now request from the Sangha the Karma of belonging to preceptress so-and-so, preceptress so-and-so. May the Sangha grant this to me out of compassion!' The second time: 'I, so-and-so, from preceptress so-and-so, wish to receive the full ordination. I now request from the Sangha the Karma of belonging to preceptress so-and-so, preceptress so-and-so. May the Sangha perform the Karma of requesting belonging to the preceptress for me out of compassion!' The third time: 'I, so-and-so, from preceptress so-and-so, wish to receive the full ordination. I now request from the Sangha the Karma of belonging to preceptress so-and-so, preceptress so-and-so. May the Sangha perform the Karma of requesting belonging to the preceptress for me, so-and-so, out of compassion!'
The nun Karmācārya should announce in the Sangha of nuns as follows: 'Venerable nuns of the Sangha, listen! This so-and-so, from preceptress so-and-so, wishes to receive the full ordination. This so-and-so requests from the Sangha the Karma of belonging to preceptress so-and-so, preceptress so-and-so. If the Sangha's time has come and the Sangha consents, I will now ask so-and-so about the obstructing Dharmas (Dharmas that hinder the path). Thus, it is announced.' She should say: 'You, so-and-so, listen! Now is the time for sincerity, the time for truthful speech. I now ask you in the Sangha, if it is true, say it is true; if it is not true, say it is not true. Are you a woman? Are you a human being? Are you not a non-human being? Are you not an animal? Are you not a woman who is unable to have intercourse? Is there hair on your female organ? Is it not withered? Do you not have a fistula? Are you not a hermaphrodite? Are you not a person with two sexual organs combined? Is your female organ not small? Are you not unable to give birth?'
非是無乳不？非是一乳不？非恒有月水不？非無月忌不？非婢不？非客作不？非買得不？非破得不？非兵婦不。非吏婦不？非犯官事不？不負他物不？女人有如是等病：癩病、癰疽病、痟盡病、癲狂病、長熱病，無有如是等病不？父母夫主在不？父母夫主聽出家不？五衣缽具不？汝名何等？和上尼字誰？』應答言：『我名某甲，和上尼名某甲。』『頗有未問者不？若未問者我當更問，若已問者應默然。』即語言：『汝某甲默然。』是中尼羯磨師僧中唱：『大德尼僧聽！某甲式叉摩尼，從和上尼某甲，欲受具足戒。是某甲，從僧乞屬和上尼羯磨，和上尼某甲。某甲自說清凈無遮道法，五衣缽具。某甲名某甲，和上尼名某甲。若僧時到僧忍聽，僧與某甲為作乞屬和上尼羯磨，和上尼名某甲。如是白。』『大德尼僧聽！某甲式叉摩尼，欲從和上尼某甲受具足戒。是某甲從僧乞屬和上尼羯磨，和上尼名某甲。某甲自說清凈無遮道法，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲作乞屬和上尼羯磨，和上尼名某甲。誰諸比丘尼僧忍某甲作乞屬和上尼羯磨，和上尼某甲者默然；不忍者說。是初羯磨竟。』第二：『大德尼僧聽！某甲式叉摩尼，欲從和上尼某甲受具足戒。是某甲從僧乞屬和上尼羯磨，和上尼名某甲。某甲自說清
【現代漢語翻譯】 現代漢語譯本 『不是沒有奶水吧？不是隻生了一個孩子吧？不是經常有月經吧？不是正值月經期吧？不是奴婢吧？不是僱工吧？不是被買來的吧？不是被打破（身子）的吧？不是軍人的妻子吧？不是官吏的妻子吧？沒有觸犯官司吧？沒有拖欠別人的財物吧？女人有像這樣的疾病嗎：麻風病、癰疽病、消耗殆盡的疾病、癲狂病、長期發熱的疾病，沒有像這樣的疾病吧？父母丈夫在嗎？父母丈夫允許出家嗎？五衣和缽都具備了嗎？你叫什麼名字？你的授戒尼師（Upajjhaya-nī，和上尼）法號是什麼？』應該回答說：『我名叫某甲，授戒尼師法號叫某甲。』『還有沒問到的嗎？如果沒問到的我應當再問，如果已經問過的就應該沉默。』就說：『你某甲沉默。』 這時尼僧團的羯磨師（kamma-ācariya，羯磨師僧）唱誦：『大德尼僧聽！某甲是式叉摩尼（Sikkhamānā，式叉摩尼），從授戒尼師某甲處，想要受具足戒。這位某甲，向僧團請求歸屬於授戒尼師某甲的羯磨，授戒尼師是某甲。某甲自己說清凈沒有遮障修道的法，五衣和缽都具備。某甲名叫某甲，授戒尼師名叫某甲。如果僧團時間已到，僧團容忍聽取，僧團為某甲做歸屬於授戒尼師某甲的羯磨。就這樣稟告。』 『大德尼僧聽！某甲是式叉摩尼，想要從授戒尼師某甲處受具足戒。這位某甲向僧團請求歸屬於授戒尼師某甲的羯磨，授戒尼師是某甲。某甲自己說清凈沒有遮障修道的法，五衣和缽都具備。某甲名叫某甲，授戒尼師名叫某甲。僧團將為某甲做歸屬於授戒尼師某甲的羯磨，授戒尼師名叫某甲。哪位比丘尼僧人容忍為某甲做歸屬於授戒尼師某甲的羯磨，授戒尼師是某甲的就默然；不容忍的就說出來。這是第一次羯磨結束。』 第二次：『大德尼僧聽！某甲是式叉摩尼，想要從授戒尼師某甲處受具足戒。這位某甲向僧團請求歸屬於授戒尼師某甲的羯磨，授戒尼師是某甲。某甲自己說清
【English Translation】 English version 'Is she not without milk? Is she not one who has borne only one child? Does she not always have menstruation? Is she not in her menstrual period? Is she not a slave girl? Is she not a hired worker? Is she not one who has been bought? Is she not one who has been violated? Is she not the wife of a soldier? Is she not the wife of an official? Has she not committed an offense against the government? Does she not owe anything to others? Does the woman have such diseases as leprosy, tumors, wasting disease, madness, chronic fever? Does she not have such diseases? Are her parents and husband present? Do her parents and husband permit her to go forth? Does she have the five robes and bowl? What is your name? What is the name of your Upajjhaya-nī (ordaining nun)?' She should answer: 'My name is so-and-so, and the name of my Upajjhaya-nī is so-and-so.' 'Is there anything not yet asked? If there is anything not yet asked, I will ask again. If it has already been asked, you should remain silent.' Then say: 'You, so-and-so, be silent.' Then the Kamma-ācariya (羯磨師僧, the one who conducts the act of ordination) in the nun's Sangha should announce: 'Listen, venerable Sangha of nuns! So-and-so, a Sikkhamānā (式叉摩尼, a female trainee), from Upajjhaya-nī (和上尼, ordaining nun) so-and-so, desires to receive full ordination. This so-and-so requests from the Sangha the Kamma (羯磨, formal act) of being placed under the tutelage of Upajjhaya-nī so-and-so. So-and-so declares herself to be pure and free from obstacles to the path, and she possesses the five robes and bowl. So-and-so's name is so-and-so, and her Upajjhaya-nī's name is so-and-so. If the Sangha is ready, let the Sangha listen. The Sangha will perform the Kamma of placing so-and-so under the tutelage of Upajjhaya-nī so-and-so. This is the announcement.' 'Listen, venerable Sangha of nuns! So-and-so, a Sikkhamānā, desires to receive full ordination from Upajjhaya-nī so-and-so. This so-and-so requests from the Sangha the Kamma of being placed under the tutelage of Upajjhaya-nī so-and-so. So-and-so declares herself to be pure and free from obstacles to the path, and she possesses the five robes and bowl. So-and-so's name is so-and-so, and her Upajjhaya-nī's name is so-and-so. The Sangha will perform the Kamma of placing so-and-so under the tutelage of Upajjhaya-nī so-and-so. Whoever of the Bhikkhunī (比丘尼, nun) Sangha approves of performing the Kamma of placing so-and-so under the tutelage of Upajjhaya-nī so-and-so, let her be silent; whoever does not approve, let her speak. This is the end of the first Kamma.' The second time: 'Listen, venerable Sangha of nuns! So-and-so, a Sikkhamānā, desires to receive full ordination from Upajjhaya-nī so-and-so. This so-and-so requests from the Sangha the Kamma of being placed under the tutelage of Upajjhaya-nī so-and-so. So-and-so declares herself to be pure
凈無遮道法，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲作乞屬和上尼羯磨，和上尼名某甲。是中誰諸比丘尼僧忍某甲作乞屬和上尼羯磨，和上尼某甲者默然；不忍者說。是第二羯磨竟。』第三：『大德尼僧聽！某甲式叉摩尼，欲從和上尼某甲受具足戒。是某甲從僧乞屬和上尼羯磨，和上尼名某甲。某甲自說清凈無遮道法，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲作乞屬和上尼羯磨，和上尼名某甲。誰諸比丘尼僧忍某甲作乞屬和上尼羯磨，和上尼名某甲者默然；不忍者說。是第三羯磨竟。』『僧已為某甲作屬和上尼羯磨，和上尼名某甲，僧忍，默然故，是事如是持！』(比丘尼眾應在比丘尼寺中作如是羯磨，作竟即將至大僧寺中二部僧和合與受具戒。)
「將至大僧中一一禮僧足，應教從僧乞受具足戒：『我某甲，從和上尼某甲，欲受具足戒。今從僧乞受具足戒法，和上尼名某甲。僧當濟度我，與我受具足戒，憐愍故！』第二：『我某甲，從和上尼某甲，欲受具足戒。我今從僧中乞受具足戒法，和上尼名某甲。僧當濟度我，與我受具足戒，憐愍故！』第三：『我某甲，從和上尼某甲，欲受具足戒。我今從僧乞受具足戒法，和上尼名某甲。僧當濟度我，與我受具足戒，憐愍故！』一比丘應僧中
【現代漢語翻譯】 現代漢語譯本 『凈無遮道法，五衣缽具。某甲（待受戒者的代稱）名某甲，和上尼（比丘尼戒師）名某甲。僧團應當為某甲作乞屬和上尼羯磨（歸屬於比丘尼戒師的儀式），和上尼名某甲。在座的比丘尼僧團中，誰同意為某甲作乞屬和上尼羯磨，和上尼名某甲的，就保持沉默；不同意的請說出來。這是第二次羯磨結束。』 第三：『大德尼僧聽！某甲式叉摩尼（預備階段的比丘尼），想要從和上尼某甲處接受具足戒（正式的比丘尼戒）。某甲從僧團乞求歸屬於和上尼羯磨，和上尼名某甲。某甲自己聲明清凈沒有遮道法，五衣缽具。某甲名某甲，和上尼名某甲。僧團應當為某甲作乞屬和上尼羯磨，和上尼名某甲。誰同意比丘尼僧團為某甲作乞屬和上尼羯磨，和上尼名某甲的，就保持沉默；不同意的請說出來。這是第三次羯磨結束。』 『僧團已經為某甲作了歸屬於和上尼的羯磨，和上尼名某甲，僧團同意，因為大家保持沉默，這件事就這樣決定了！』（比丘尼眾應該在比丘尼寺中作這樣的羯磨，作完后就帶到大僧寺中，由比丘和比丘尼二部僧團共同授予具足戒。） 「帶到大僧寺中，一一禮拜僧眾的腳，應該教她向僧眾乞求接受具足戒：『我某甲，從和上尼某甲處，想要接受具足戒。現在從僧團乞求接受具足戒法，和上尼名某甲。僧團應當救度我，給我授予具足戒，因為憐憫的緣故！』 第二次：『我某甲，從和上尼某甲處，想要接受具足戒。我現在從僧團中乞求接受具足戒法，和上尼名某甲。僧團應當救度我，給我授予具足戒，因為憐憫的緣故！』 第三次：『我某甲，從和上尼某甲處，想要接受具足戒。我現在從僧團乞求接受具足戒法，和上尼名某甲。僧團應當救度我，給我授予具足戒，因為憐憫的緣故！』一位比丘應該在僧團中
【English Translation】 English version 'Pure, without obstructions to the path, possessing the five robes and bowl. So-and-so (a substitute name for the one to be ordained), named so-and-so, the Upadhyayini (female preceptor) named so-and-so. The Sangha should perform the Karma (formal act) of requesting affiliation with the Upadhyayini for so-and-so, the Upadhyayini named so-and-so. Among the Bhikshuni (female monastic) Sangha present, whoever approves of the Sangha performing the Karma of requesting affiliation with the Upadhyayini for so-and-so, the Upadhyayini named so-and-so, let them remain silent; whoever does not approve, let them speak. This is the end of the second Karma.' Third: 'Venerable Bhikshuni Sangha, listen! So-and-so Shikshamana (a female novice undergoing training), wishes to receive the full ordination (Bhikshuni ordination) from Upadhyayini so-and-so. So-and-so requests from the Sangha the Karma of affiliation with the Upadhyayini, the Upadhyayini named so-and-so. So-and-so declares herself pure, without obstructions to the path, possessing the five robes and bowl. So-and-so, named so-and-so, the Upadhyayini named so-and-so. The Sangha should perform the Karma of requesting affiliation with the Upadhyayini for so-and-so, the Upadhyayini named so-and-so. Whoever approves of the Bhikshuni Sangha performing the Karma of requesting affiliation with the Upadhyayini for so-and-so, the Upadhyayini named so-and-so, let them remain silent; whoever does not approve, let them speak. This is the end of the third Karma.' 'The Sangha has already performed the Karma of affiliation with the Upadhyayini for so-and-so, the Upadhyayini named so-and-so. The Sangha approves, therefore, because of the silence, this matter is thus upheld!' (The Bhikshuni Sangha should perform this Karma in the Bhikshuni monastery, and after completing it, bring her to the Maha Sangha monastery, where the Bhikshu (male monastic) and Bhikshuni Sanghas together will grant the full ordination.) 「Having brought her to the Maha Sangha, one by one, bow at the feet of the Sangha, and should teach her to request the full ordination from the Sangha: 'I, so-and-so, from Upadhyayini so-and-so, wish to receive the full ordination. Now I request from the Sangha the Dharma of receiving the full ordination, the Upadhyayini named so-and-so. May the Sangha deliver me, and grant me the full ordination, out of compassion!' Second: 'I, so-and-so, from Upadhyayini so-and-so, wish to receive the full ordination. Now I request from the Sangha the Dharma of receiving the full ordination, the Upadhyayini named so-and-so. May the Sangha deliver me, and grant me the full ordination, out of compassion!' Third: 'I, so-and-so, from Upadhyayini so-and-so, wish to receive the full ordination. Now I request from the Sangha the Dharma of receiving the full ordination, the Upadhyayini named so-and-so. May the Sangha deliver me, and grant me the full ordination, out of compassion!' One Bhikshu should in the Sangha
唱言：『大德僧聽！是某甲，從和上尼某甲，欲受具足戒。今從眾僧中乞受具足戒，和上尼名某甲。若僧時到僧忍聽，我當僧中問某甲六法。如是白。』應語彼言：『汝某甲聽！今是至誠時、實語時。我今僧中問汝，實者當言實，不實者當言不實。汝某甲清凈不？汝從出家來順行出家法不？二歲學六法不？比丘尼僧作本事不？比丘尼僧和合已，作乞屬和上尼羯磨未？五衣缽具不？汝字誰？和上尼字誰？』答言：『我名某甲，和上尼名某甲。』『頗有未問者不？若未問者我當更問，已問者汝默然。』『大德僧聽！某甲從和上尼某甲欲受具足戒，某甲今從僧乞受具足戒，和上尼名某甲。某甲自說清凈，順行出家法，已二歲學六法，比丘尼僧已作本事竟，比丘尼僧和合已作屬和上尼羯磨，五衣缽具。某甲名某甲，和上尼名某甲。若僧時到僧忍聽，與某甲受具足戒。某甲名某甲，和上尼名某甲。如是白。』『大德僧聽！某甲從和上尼某甲欲受具足戒，今從眾僧中乞受具足戒，和上尼名某甲。某甲自說清凈，順行出家法，已二歲學六法，比丘尼僧已作本事竟，比丘尼僧和合已作屬和上尼羯磨，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲受具足戒，和上尼名某甲。誰諸長老忍某甲受具足戒，和上尼名某甲者默然；誰不忍者
【現代漢語翻譯】 現代漢語譯本 唱言：『大德僧聽！這位是某甲（某某人），從和上尼某甲（某某比丘尼）處，想要受具足戒。現在從眾僧中請求受具足戒，和上尼的名字是某甲（某某比丘尼）。如果僧團認為時機已到，僧團允許聽取，我將在僧團中詢問某甲（某某人）六法。就這樣稟告。』 應該對她說：『你某甲（某某人）聽著！現在是至誠之時，說實話之時。我現在在僧團中問你，真實的情況要說真實，不真實的情況要說不真實。你某甲（某某人）清凈嗎？你從出家以來，是否遵循出家法？是否已經學習六法兩年了？比丘尼僧團是否已經完成本事？比丘尼僧團和合后，是否已經做了歸屬和上尼的羯磨（羯磨：一種僧團的儀式）？五衣和缽是否具備？你的名字是什麼？和上尼的名字是什麼？』 回答說：『我的名字是某甲（某某人），和上尼的名字是某甲（某某比丘尼）。』『還有沒問到的嗎？如果還有沒問到的，我將繼續問，已經問到的，你就保持沉默。』 『大德僧聽！某甲（某某人）從和上尼某甲（某某比丘尼）處想要受具足戒，某甲（某某人）現在從僧團請求受具足戒，和上尼的名字是某甲（某某比丘尼）。某甲（某某人）自己說清凈，遵循出家法，已經學習六法兩年，比丘尼僧團已經完成本事，比丘尼僧團和合后已經做了歸屬和上尼的羯磨，五衣和缽具備。某甲（某某人）的名字是某甲（某某人），和上尼的名字是某甲（某某比丘尼）。如果僧團認為時機已到，僧團允許聽取，就給某甲（某某人）受具足戒。某甲（某某人）的名字是某甲（某某人），和上尼的名字是某甲（某某比丘尼）。就這樣稟告。』 『大德僧聽！某甲（某某人）從和上尼某甲（某某比丘尼）處想要受具足戒，現在從眾僧中請求受具足戒，和上尼的名字是某甲（某某比丘尼）。某甲（某某人）自己說清凈，遵循出家法，已經學習六法兩年，比丘尼僧團已經完成本事，比丘尼僧團和合后已經做了歸屬和上尼的羯磨，五衣和缽具備。某甲（某某人）的名字是某甲（某某人），和上尼的名字是某甲（某某比丘尼）。僧團將要給某甲（某某人）受具足戒，和上尼的名字是某甲（某某比丘尼）。哪位長老允許給某甲（某某人）受具足戒，和上尼的名字是某甲（某某比丘尼）的，就保持沉默；哪位不忍
【English Translation】 English version He should announce: 'Venerable Sangha, listen! This is so-and-so (name of the person), from Upadhyayini so-and-so (name of the Bhikkhuni), who wishes to receive the full ordination. Now, she requests the full ordination from the Sangha, her Upadhyayini's name is so-and-so (name of the Bhikkhuni). If the Sangha deems it the right time and permits, I shall ask so-and-so (name of the person) about the six dharmas in the Sangha. Thus, it is announced.' He should say to her: 'You, so-and-so (name of the person), listen! Now is the time for sincerity, the time for truthful speech. I now ask you in the Sangha, if it is true, you should say it is true, if it is not true, you should say it is not true. Are you, so-and-so (name of the person), pure? Since your ordination, have you followed the monastic rules? Have you studied the six dharmas for two years? Has the Bhikkhuni Sangha completed the necessary procedures? After the Bhikkhuni Sangha convened, has the Karma (Karma: a type of Sangha ritual) of belonging to the Upadhyayini been performed? Are the five robes and bowl complete? What is your name? What is your Upadhyayini's name?' She should answer: 'My name is so-and-so (name of the person), my Upadhyayini's name is so-and-so (name of the Bhikkhuni).' 'Is there anything not yet asked? If there is anything not yet asked, I shall ask further, if it has been asked, you should remain silent.' 'Venerable Sangha, listen! So-and-so (name of the person) wishes to receive the full ordination from Upadhyayini so-and-so (name of the Bhikkhuni), so-and-so (name of the person) now requests the full ordination from the Sangha, her Upadhyayini's name is so-and-so (name of the Bhikkhuni). So-and-so (name of the person) says herself to be pure, follows the monastic rules, has studied the six dharmas for two years, the Bhikkhuni Sangha has completed the necessary procedures, the Bhikkhuni Sangha has convened and performed the Karma of belonging to the Upadhyayini, the five robes and bowl are complete. So-and-so's (name of the person) name is so-and-so (name of the person), her Upadhyayini's name is so-and-so (name of the Bhikkhuni). If the Sangha deems it the right time and permits, let the full ordination be given to so-and-so (name of the person). So-and-so's (name of the person) name is so-and-so (name of the person), her Upadhyayini's name is so-and-so (name of the Bhikkhuni). Thus, it is announced.' 'Venerable Sangha, listen! So-and-so (name of the person) wishes to receive the full ordination from Upadhyayini so-and-so (name of the Bhikkhuni), now she requests the full ordination from the Sangha, her Upadhyayini's name is so-and-so (name of the Bhikkhuni). So-and-so (name of the person) says herself to be pure, follows the monastic rules, has studied the six dharmas for two years, the Bhikkhuni Sangha has completed the necessary procedures, the Bhikkhuni Sangha has convened and performed the Karma of belonging to the Upadhyayini, the five robes and bowl are complete. So-and-so's (name of the person) name is so-and-so (name of the person), her Upadhyayini's name is so-and-so (name of the Bhikkhuni). The Sangha will give the full ordination to so-and-so (name of the person), her Upadhyayini's name is so-and-so (name of the Bhikkhuni). Which elder approves of giving the full ordination to so-and-so (name of the person), her Upadhyayini's name is so-and-so (name of the Bhikkhuni), let him remain silent; who does not approve
說。是初羯磨說竟。』第二：『大德僧聽！某甲從和上尼某甲欲受具足戒，今從眾僧中乞受具足戒，和上尼名某甲。某甲自說清凈，順行出家法，已二歲學六法，比丘尼僧已作本事竟，比丘尼僧和合已作屬和上尼羯磨，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲受具足戒，和上尼名某甲。誰諸長老忍某甲受具足戒，和上尼名某甲默然；誰不忍者說。是第二羯磨說竟。』第三：『大德僧聽！某甲從和上尼某甲欲受具足戒，今從眾僧中乞受具足戒，和上尼名某甲。某甲自說清凈，順行出家法，已二歲學六法，比丘尼僧已作本事竟，比丘尼僧和合已作屬和上尼羯磨，五衣缽具。某甲名某甲，和上尼名某甲。僧當與某甲受具足戒，和上尼名某甲。誰諸長老忍某甲受具足戒，和上尼名某甲者默然；誰不忍者便說。是第三羯磨說竟。』『僧已與某甲受具足戒竟，和上尼名某甲，僧忍，默然故，是事如是持！』應教言：『若人問：「汝幾歲？」應答言：「無歲。」「何時節？」隨時應答：「若春、若夏、若冬、若閏、無閏。」皆應隨實答是事，汝盡形應憶念。』即應為說三依止法：『汝某甲聽！佛世尊多陀阿竭、阿羅呵、三耶三佛是知者、見者，說受大戒比丘尼三依止法。比丘尼依是法，得出家受戒行比丘尼法。何等三？一
【現代漢語翻譯】 說：『這是第一次羯磨（Karma）的陳述結束。』 第二次：『大德僧眾請聽！某甲（Mǒu jiǎ，某人）從和上尼（hé shàng ní，尼姑導師）某甲處想要受具足戒（jù zú jiè，完整的戒律），現在從僧眾中乞求受具足戒，和上尼名為某甲。某甲自述清凈，遵循出家法，已經兩年學習六法（liù fǎ，六種戒律），比丘尼僧（bǐ qiū ní sēng，比丘尼僧團）已經完成本事（běn shì，必要的事項），比丘尼僧和合已經完成歸屬和上尼的羯磨，五衣缽具（wǔ yī bō jù，五件衣服和缽）。某甲名為某甲，和上尼名為某甲。僧眾應當給予某甲受具足戒，和上尼名為某甲。哪位長老能夠容忍某甲受具足戒，和上尼名為某甲的請默然；誰不能容忍的請說出來。這是第二次羯磨的陳述結束。』 第三次：『大德僧眾請聽！某甲從和上尼某甲處想要受具足戒，現在從眾僧中乞求受具足戒，和上尼名為某甲。某甲自述清凈，遵循出家法，已經兩年學習六法，比丘尼僧已經完成本事，比丘尼僧和合已經完成歸屬和上尼的羯磨，五衣缽具。某甲名為某甲，和上尼名為某甲。僧眾應當給予某甲受具足戒，和上尼名為某甲。哪位長老能夠容忍某甲受具足戒，和上尼名為某甲的請默然；誰不能容忍的請說出來。這是第三次羯磨的陳述結束。』 『僧眾已經給予某甲受具足戒完畢，和上尼名為某甲，僧眾容忍，因為默然的緣故，這件事就這樣成立！』 應該教導說：『如果有人問：「你幾歲？」應該回答說：「沒有歲數。」「什麼時節？」隨時應該回答：「若是春季、若是夏季、若是冬季、若是閏月、沒有閏月。」都應該如實回答這些事情，你終身都應該憶念。』 就應該為她說三種依止法（sān yī zhǐ fǎ，三種依靠的修行方法）：『你某甲聽著！佛世尊（fó shì zūn）多陀阿竭（duō tuó ā jié，如來）、阿羅呵（ā luó hē，阿羅漢）、三耶三佛（sān yé sān fó，正等覺者）是知者、見者，說受大戒比丘尼的三種依止法。比丘尼依靠這些法，才能出家受戒，行比丘尼法。哪三種？一
【English Translation】 Saying: 'This is the end of the first Karma statement.' Secondly: 'Venerable Sangha, please listen! So-and-so (Mǒu jiǎ) wishes to receive the full ordination (jù zú jiè) from Upadhyayini (hé shàng ní, female preceptor) So-and-so, and now begs to receive the full ordination from the Sangha, the Upadhyayini's name is So-and-so. So-and-so declares herself pure, follows the Dharma of renunciation, has studied the six Dharmas (liù fǎ, six rules) for two years, the Bhikkhuni Sangha (bǐ qiū ní sēng, order of female monastics) has completed the necessary tasks, the Bhikkhuni Sangha in harmony has completed the Karma of belonging to the Upadhyayini, with five robes and bowl complete (wǔ yī bō jù, five robes and a bowl). So-and-so's name is So-and-so, the Upadhyayini's name is So-and-so. The Sangha should grant So-and-so the full ordination, the Upadhyayini's name is So-and-so. Whoever among the elders approves of So-and-so receiving the full ordination, the Upadhyayini's name being So-and-so, let them be silent; whoever does not approve, let them speak. This is the end of the second Karma statement.' Thirdly: 'Venerable Sangha, please listen! So-and-so wishes to receive the full ordination from Upadhyayini So-and-so, and now begs to receive the full ordination from the Sangha, the Upadhyayini's name is So-and-so. So-and-so declares herself pure, follows the Dharma of renunciation, has studied the six Dharmas for two years, the Bhikkhuni Sangha has completed the necessary tasks, the Bhikkhuni Sangha in harmony has completed the Karma of belonging to the Upadhyayini, with five robes and bowl complete. So-and-so's name is So-and-so, the Upadhyayini's name is So-and-so. The Sangha should grant So-and-so the full ordination, the Upadhyayini's name is So-and-so. Whoever among the elders approves of So-and-so receiving the full ordination, the Upadhyayini's name being So-and-so, let them be silent; whoever does not approve, let them speak. This is the end of the third Karma statement.' 'The Sangha has completed granting So-and-so the full ordination, the Upadhyayini's name being So-and-so, the Sangha approves, because of the silence, this matter is thus established!' You should be taught: 'If someone asks: "How old are you?" You should answer: "No age." "What season?" You should answer at any time: "Whether it is spring, whether it is summer, whether it is winter, whether it is a leap month, no leap month." You should answer these things truthfully, you should remember this for the rest of your life.' Then the three supports (sān yī zhǐ fǎ, three supports for practice) should be explained to her: 'You, So-and-so, listen! The Buddha World-Honored One (fó shì zūn), Tathagata (duō tuó ā jié, Thus Come One), Arhat (ā luó hē, Worthy One), Samyak-sambuddha (sān yé sān fó, Perfectly Enlightened One) is the knower, the seer, who speaks of the three supports for Bhikkhunis who receive the great precepts. Bhikkhunis rely on these Dharmas to renounce the world, receive the precepts, and practice the Bhikkhuni Dharma. What are the three? One
者依糞掃衣。比丘尼依是，得出家受戒行比丘尼法。若更得盈長衣，所謂亦麻衣、白麻衣、芻麻衣、翅夷羅衣、繒衣、欽婆羅衣、劫貝衣，如是清凈衣，皆是盈長衣得。是中汝盡形依糞掃衣，能持不？若能當言：「能。」二者依乞食。比丘尼出家受戒行比丘尼法，若更得盈長施食，若相食、故作食、齋日食、月一日食、十六日食、眾僧食、別房食、請食、若僧、若別請，如是等清凈諸食，皆名盈長得。是中盡形依乞食，能持不？若能當言：「能。」三者依腐棄藥。比丘尼出家受戒，行比丘尼法。若更得盈長施，酥、油、蜜、石蜜；四種凈脂：熊脂、驢脂、豬脂、鳣脂；五種根藥：舍梨、姜、赤附子、波提、鞞沙、菖蒲根；五種果藥：訶梨勒、阿摩勒、鞞醯勒、胡椒、蓽茇羅；五種鹽：紫鹽、赤鹽、白鹽、黑鹽、鹵樓鹽；五種湯：華湯、葉湯、根湯、莖湯、果湯；五種樹膠：興渠膠、薩阇賴膠、底夜膠、底夜和提膠、底夜和那膠。如是等諸餘清凈藥，是盈長得故。當依腐棄藥，汝盡形能持不？若能當言：「能。」』
「次應說八墮法：『汝某甲聽！佛世尊多薩阿竭、阿羅呵、三耶三佛，是知者、見者，說是受具足戒比丘尼，得三依止八墮法。若比丘尼於八墮法中，隨所犯一一法，非比丘尼、非沙門尼、非釋女，失
【現代漢語翻譯】 現代漢語譯本： 『應當依靠糞掃衣（pīnsǎo yī，指從垃圾堆或丟棄物中撿來的布料製成的衣服）。比丘尼（bǐqiūní，女性出家人）依靠這個，才能出家受戒，行比丘尼的戒法。如果另外得到多餘的衣服，比如麻衣、白麻衣、芻麻衣、翅夷羅衣、繒衣、欽婆羅衣、劫貝衣，這些清凈的衣服，都可以算是多餘所得。在這其中，你是否能終身依靠糞掃衣，並且堅持不改變呢？如果能，就回答：『能』。第二，應當依靠乞食。比丘尼出家受戒，行比丘尼的戒法，如果另外得到多餘的食物佈施，比如相食（xiāng shí，指互相贈送的食物）、故作食（gù zuò shí，指特意製作的食物）、齋日食（zhāi rì shí，指齋戒日的食物）、月一日食（yuè yī rì shí，指每月初一的食物）、十六日食（shíliù rì shí，指每月十六日的食物）、眾僧食（zhòng sēng shí，指供養僧眾的食物）、別房食（bié fáng shí，指在單獨房間里食用的食物）、請食（qǐng shí，指被邀請而獲得的食物），無論是供養僧眾的，還是單獨供養的，這些清凈的食物，都可以算是多餘所得。在這其中，你是否能終身依靠乞食，並且堅持不改變呢？如果能，就回答：『能』。第三，應當依靠腐棄藥。比丘尼出家受戒，行比丘尼的戒法。如果另外得到多餘的佈施，比如酥（sū，一種乳製品）、油（yóu，植物油或動物油）、蜜（mì，蜂蜜）、石蜜（shí mì，冰糖）；四種凈脂：熊脂（xióng zhī，熊的脂肪）、驢脂（lǘ zhī，驢的脂肪）、豬脂（zhū zhī，豬的脂肪）、鳣脂（zhān zhī，鱘魚的脂肪）；五種根藥：舍梨（shè lí，一種草藥）、姜（jiāng，生薑）、赤附子（chì fù zǐ，一種中藥材）、波提（bō tí，一種草藥）、鞞沙（pí shā，一種草藥）、菖蒲根（chāng pú gēn，菖蒲的根）；五種果藥：訶梨勒（hē lí lè，一種藥用植物）、阿摩勒（ā mó lè，一種藥用植物）、鞞醯勒（pí xī lè，一種藥用植物）、胡椒（hú jiāo，胡椒）、蓽茇羅（bì bá luó，蓽茇）；五種鹽：紫鹽（zǐ yán，紫色的鹽）、赤鹽（chì yán，紅色的鹽）、白鹽（bái yán，白色的鹽）、黑鹽（hēi yán，黑色的鹽）、鹵樓鹽（lǔ lóu yán，一種鹽）；五種湯：華湯（huā tāng，花朵熬製的湯）、葉湯（yè tāng，葉子熬製的湯）、根湯（gēn tāng，根熬製的湯）、莖湯（jīng tāng，莖熬製的湯）、果湯（guǒ tāng，果實熬製的湯）；五種樹膠：興渠膠（xīng qú jiāo，一種樹膠）、薩阇賴膠（sà tuó lài jiāo，一種樹膠）、底夜膠（dǐ yè jiāo，一種樹膠）、底夜和提膠（dǐ yè hé tí jiāo，一種樹膠）、底夜和那膠（dǐ yè hé nuó jiāo，一種樹膠）。這些清凈的藥物，都可以算是多餘所得。應當依靠腐棄藥，你是否能終身堅持不改變呢？如果能，就回答：『能』。』
『接下來應當說八墮法：『你某甲（mǒu jiǎ，指某人）聽著！佛世尊多薩阿竭（duō sà ā qié，如來）、阿羅呵（ā luó hē，阿羅漢）、三耶三佛（sān yé sān fó，正等覺者），是知者、見者，說這受具足戒的比丘尼，得到三種依靠和八種墮落法。如果比丘尼在八墮法中，無論觸犯了哪一條，就不是比丘尼、不是沙門尼（shā mén ní，女沙門）、不是釋女（shì nǚ，釋迦族的女子），喪失了
【English Translation】 English version: 『One should rely on discarded-rag robes (pīnsǎo yī, robes made from cloth collected from garbage heaps or discarded items). A Bhikkhuni (bǐqiūní, a female monastic) relies on this to be ordained and practice the Bhikkhuni precepts. If one obtains additional robes, such as linen robes, white linen robes, hemp robes, silk robes, wool robes, or robes made of coarse cloth, these pure robes are considered additional gains. Among these, can you uphold relying on discarded-rag robes for the rest of your life? If you can, answer: 『I can.』 Secondly, one should rely on alms food. A Bhikkhuni, having been ordained and practicing the Bhikkhuni precepts, if she obtains additional food offerings, such as shared food (xiāng shí, food shared among monastics), specially prepared food (gù zuò shí, food made specifically for someone), food offered on fasting days (zhāi rì shí, food offered on days of fasting), food offered on the first day of the month (yuè yī rì shí, food offered on the first day of the month), food offered on the sixteenth day of the month (shíliù rì shí, food offered on the sixteenth day of the month), food offered to the Sangha (zhòng sēng shí, food offered to the monastic community), food offered in a separate room (bié fáng shí, food eaten in a private room), invited food (qǐng shí, food received by invitation), whether offered to the Sangha or individually, these pure foods are considered additional gains. Among these, can you uphold relying on alms food for the rest of your life? If you can, answer: 『I can.』 Thirdly, one should rely on medicinal remedies. A Bhikkhuni, having been ordained and practicing the Bhikkhuni precepts, if she obtains additional offerings, such as ghee (sū, clarified butter), oil (yóu, vegetable or animal oil), honey (mì, honey), rock candy (shí mì, rock sugar); the four pure fats: bear fat (xióng zhī, bear fat), donkey fat (lǘ zhī, donkey fat), pig fat (zhū zhī, pig fat), sturgeon fat (zhān zhī, sturgeon fat); the five root medicines: shali (shè lí, a type of herb), ginger (jiāng, ginger), red aconite (chì fù zǐ, a type of Chinese medicine), poti (bō tí, a type of herb), bhesajja (pí shā, a type of herb), calamus root (chāng pú gēn, calamus root); the five fruit medicines: haritaki (hē lí lè, a medicinal plant), amalaki (ā mó lè, a medicinal plant), bibhitaki (pí xī lè, a medicinal plant), pepper (hú jiāo, pepper), pippali (bì bá luó, long pepper); the five salts: purple salt (zǐ yán, purple salt), red salt (chì yán, red salt), white salt (bái yán, white salt), black salt (hēi yán, black salt), alkaline salt (lǔ lóu yán, a type of salt); the five soups: flower soup (huā tāng, soup made from flowers), leaf soup (yè tāng, soup made from leaves), root soup (gēn tāng, soup made from roots), stem soup (jīng tāng, soup made from stems), fruit soup (guǒ tāng, soup made from fruits); the five tree resins: asafoetida resin (xīng qú jiāo, asafoetida resin), salai resin (sà tuó lài jiāo, salai resin), tiya resin (dǐ yè jiāo, tiya resin), tiya-ho-ti resin (dǐ yè hé tí jiāo, tiya-ho-ti resin), tiya-ho-na resin (dǐ yè hé nuó jiāo, tiya-ho-na resin). These pure medicines are considered additional gains. One should rely on medicinal remedies; can you uphold this for the rest of your life? If you can, answer: 『I can.』』
『Next, the eight defeat conditions should be explained: 『You, so-and-so (mǒu jiǎ, someone), listen! The Buddha, the World-Honored One, Tathagata (duō sà ā qié, Thus Come One), Arhat (ā luó hē, Worthy One), Samyak-sambuddha (sān yé sān fó, Perfectly Enlightened One), the Knower, the Seer, speaks of the fully ordained Bhikkhuni, who obtains the three supports and the eight defeat conditions. If a Bhikkhuni violates any one of the eight defeat conditions, she is no longer a Bhikkhuni, no longer a female renunciate (shā mén ní, female renunciate), no longer a daughter of the Shakya clan (shì nǚ, a woman of the Shakya clan), and loses
滅比丘尼法，如截多羅樹頭畢竟不生，不復增長。比丘尼亦如是，八墮法中隨所犯者，非比丘尼、非沙門尼、非釋女，失滅比丘尼法。佛世尊種種因緣，呵責欲、欲想、欲欲、欲覺、欲熱。佛讚歎斷欲、除欲想、滅欲熱。若比丘尼，同入比丘尼戒法，不捨戒、戒羸不出想，隨心受淫慾乃至共畜生，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛種種因緣呵責偷奪法，讚歎不偷奪法，乃至一條縷、一寸納、一渧油，尚不應偷奪。是中佛制，極少乃至五錢、若五錢直。若比丘尼隨所偷事，若王捉、若打、若縛、若擯出，作是言：「汝賊、汝小兒、汝癡、汝墮官罪。」若比丘尼如是偷奪者，非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛種種因緣呵責殺生，讚歎不殺生。乃至蟻子尚不應故奪命，何況於人！若比丘尼，自手故奪人命、若與刀、若教死、嘆死，作是言：「咄！人用惡活為？死勝生，隨彼心樂死！」種種因緣教死、嘆死，若作憂多殺、若作頭多殺、作弶、作網、作撥、若作毗陀羅、若作似毗陀羅、若斷氣殺、若墮胎殺、若按腹殺、若推著火中水中、若從高推下、若使道中死、若母腹中初受二根身根命根加羅羅中生噁心方便
【現代漢語翻譯】 現代漢語譯本： 滅除比丘尼的戒法，就像砍斷多羅樹的樹頭，永遠不會再生長，不會再恢復。比丘尼也是如此，如果觸犯八墮法中的任何一條，就不是比丘尼、不是沙門尼、不是釋迦牟尼佛的弟子，喪失了比丘尼的戒法。佛世尊以種種因緣，呵斥貪慾、對欲的思念、對欲的慾望、對欲的覺知、以及因欲而生的熱惱。佛讚歎斷除貪慾、去除對欲的思念、滅除因欲而生的熱惱。如果比丘尼，一同進入比丘尼的戒法，不捨棄戒律，即使戒律衰弱也不想捨棄，隨從自己的心意接受淫慾，乃至與畜生髮生性行為，就不是比丘尼、不是沙門尼、不是釋迦牟尼佛的弟子，喪失了比丘尼的戒法。這件事終身都不應該做。如果能夠持守，應當回答：『能』。佛以種種因緣呵斥偷盜行為，讚歎不偷盜的行為，哪怕是一條線、一寸布、一滴油，都不應該偷盜。這裡佛制定戒律，即使是極少的，乃至五錢，或者價值五錢的東西。如果比丘尼偷盜任何東西，如果被國王抓住、或者被打、或者被捆綁、或者被驅逐，並且被說：『你是賊、你是小人、你是愚癡的人、你犯了官罪。』如果比丘尼做出這樣的偷盜行為，就不是比丘尼、不是沙門尼、不是釋迦牟尼佛的弟子，喪失了比丘尼的戒法。這件事終身都不應該做。如果能夠持守，應當回答：『能』。佛以種種因緣呵斥殺生行為，讚歎不殺生的行為。哪怕是螞蟻，都不應該故意奪取它的生命，更何況是人！如果比丘尼，親手故意殺人、或者給予刀、或者教唆他人去死、讚歎死亡，並且說：『唉！人用邪惡的方式活著有什麼用呢？死亡勝過生存，隨從他們內心所喜歡的死亡吧！』用種種因緣教唆他人去死、讚歎死亡，或者製造憂多殺（Utasada，一種自殺方式）、或者製造頭多殺（Tautasada，另一種自殺方式）、製作套索、製作網、製作撥（一種工具）、或者製作毗陀羅（Bhiddala，一種墮胎藥）、或者製作類似的毗陀羅、或者斷氣殺人、或者墮胎殺人、或者按壓腹部殺人、或者推入火中水中、或者從高處推下、或者使人在道路中死亡、或者在母親腹中最初接受二根（男女二根）身根命根的加羅羅（Kalala，受精卵最初形態）中生起噁心，使用方便手段。
【English Translation】 English version: The destruction of a Bhikkhuni's (female monastic) precepts is like cutting off the top of a Tala tree (palmyra palm), which will never grow again, never recover. A Bhikkhuni is also like that; if she violates any of the eight Parajikas (defeats), she is no longer a Bhikkhuni, no longer a Sramanerika (female novice), no longer a daughter of the Sakyas (followers of Buddha), and loses the Bhikkhuni precepts. The Buddha, the World Honored One, with various causes and conditions, rebukes lust, thoughts of lust, desires for lust, perceptions of lust, and the heat of lust. The Buddha praises the cutting off of lust, the removal of thoughts of lust, and the extinguishing of the heat of lust. If a Bhikkhuni, having entered the Bhikkhuni precepts together, does not renounce the precepts, and even if the precepts are weak, does not wish to abandon them, but follows her own mind and accepts sexual desire, even to the point of engaging in sexual acts with animals, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a daughter of the Sakyas, and loses the Bhikkhuni precepts. This is something that should not be done for the rest of one's life. If one can uphold this, one should answer: 'I can.' The Buddha, with various causes and conditions, rebukes stealing, and praises not stealing, even so much as a thread, an inch of cloth, or a drop of oil, one should not steal. Here, the Buddha establishes a precept that even the smallest amount, even five coins, or something worth five coins, should not be stolen. If a Bhikkhuni steals anything, and if she is caught by the king, or beaten, or bound, or expelled, and is told: 'You are a thief, you are a petty person, you are foolish, you have committed a crime against the state,' if a Bhikkhuni commits such a theft, she is no longer a Bhikkhuni, no longer a Sramanerika, no longer a daughter of the Sakyas, and loses the Bhikkhuni precepts. This is something that should not be done for the rest of one's life. If one can uphold this, one should answer: 'I can.' The Buddha, with various causes and conditions, rebukes killing, and praises not killing. Even an ant should not be intentionally deprived of its life, let alone a human being! If a Bhikkhuni, intentionally takes a human life with her own hand, or gives a knife, or instigates death, or praises death, saying: 'Alas! What is the use of living evilly? Death is better than life, follow the death that pleases their heart!' With various causes and conditions, instigating death, praising death, or creating Utasada (a method of suicide), or creating Tautasada (another method of suicide), making a noose, making a net, making a plectrum (a tool), or making Bhiddala (an abortifacient), or making something similar to Bhiddala, or killing by cutting off breath, or killing by abortion, or killing by pressing the abdomen, or pushing into fire or water, or pushing down from a high place, or causing death on the road, or in the mother's womb, initially receiving the two roots (male and female organs), the physical root, the life root, in the Kalala (the initial form of the fertilized egg), giving rise to evil thoughts, using expedient means.
令奪命。若以是因緣死者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛種種因緣呵責妄語，種種因緣讚歎不妄語，是中乃至戲笑尚不應妄語，何況故妄語！若比丘尼不知不見過人法，自言：「我如是知、如是見，我是阿羅漢向阿羅漢，若阿那含向阿那含，若斯陀含向斯陀含，若須陀洹向須陀洹，若得初禪、第二禪、第三禪、第四禪，若得慈、悲、喜、舍無量心，若得無色虛空定、識處定、無所有處定、非想非非想處定，若得不凈觀、阿那般那念，諸天來至我所，諸龍、夜叉、薜荔伽、毗舍阇、鳩槃茶、羅剎來到我所，彼問我我答彼，我問彼彼答我。」若比丘尼如是妄語者，非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛以種種因緣呵欲、欲想、欲欲、欲覺、欲熱，佛說斷欲、除欲想、滅欲熱。若比丘尼有漏心，聽漏心男子，髮際至腕膝已上卻衣，順摩逆摩抱抱牽推，舉上舉下捺瘡者，非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能者當言：「能。」佛種種因緣呵欲、欲想、欲欲、欲覺、欲熱，佛說斷欲、除欲想、滅欲熱。若比丘尼有漏心，聽漏心男子，捉手、捉衣、共立、共語、共期、入屏覆處、待
男子來、自身往就，如白衣女。以此八事示貪著相，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛種種因緣呵責惡知識、惡伴黨，讚歎善知識、善伴黨。若比丘尼，知他比丘尼犯重罪，覆藏乃至一夜，是比丘尼，知彼比丘尼若退、若住、若失、若遠去，後作是言：「我先知是比丘尼有如是如是事，不欲自向人說，不欲向僧說，不欲令人知。」作是言：「云何妹自污姊？」是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」佛種種因緣呵責惡知識、惡伴黨，讚歎善伴黨、善知識。若比丘尼，知比丘一心和合僧作不見擯，獨一無二、無伴無侶，不休不息，隨順相助。諸比丘尼應語是比丘尼言：「僧一心和合作不見擯，是比丘獨一無二、無伴無侶，不休不息，汝莫隨順。」若是比丘尼，諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應第二、第三諫，令舍是事故。第二、第三諫時舍者善。不捨者，是非比丘尼、非沙門尼、非釋女，失滅比丘尼法。是事盡形不應作。若能持者當言：「能。」』應語言：『汝從今應善軟心易教化隨順師教。汝某甲已受大戒竟，好和上尼、好阿阇梨尼、好眾僧、好僧坊、好檀越、好行道處、好國土，轉輪聖王
【現代漢語翻譯】 現代漢語譯本： 如果一個男子前來，而比丘尼主動迎合，就像白衣女子一樣。通過這八件事來顯示她的貪著之相，那麼她就不是比丘尼、不是沙門尼、不是釋迦族的女子，她已經喪失了比丘尼的資格。這件事終身都不應該做。如果能夠持守，就應該回答：『能。』佛陀用各種因緣來呵責惡知識、惡伴黨，讚歎善知識、善伴黨。如果一個比丘尼，明知其他比丘尼犯了重罪，卻加以隱瞞，甚至隱瞞一夜，這個比丘尼，知道那個比丘尼或者已經退戒、或者仍然居住、或者已經喪失資格、或者已經遠離，之後卻說：『我早就知道這個比丘尼有這樣那樣的事情，只是不想自己向人說，不想向僧團說，不想讓人知道。』還說：『怎麼妹妹自己玷污姐姐呢？』那麼她就不是比丘尼、不是沙門尼、不是釋迦族的女子，她已經喪失了比丘尼的資格。這件事終身都不應該做。如果能夠持守，就應該回答：『能。』佛陀用各種因緣來呵責惡知識、惡伴黨，讚歎善伴黨、善知識。如果一個比丘尼，知道一個比丘因為僧團一心和合而被執行不見擯（不見擯：僧團對犯戒比丘的一種懲罰，即僧團成員不得與其交談、來往），孤身一人、沒有同伴，不停止錯誤的行為，還隨順幫助他。眾比丘尼應該告訴這個比丘尼說：『僧團一心和合執行不見擯，這個比丘孤身一人、沒有同伴，不停止錯誤的行為，你不要隨順他。』如果這個比丘尼，在眾比丘尼這樣勸諫時，仍然堅持不捨棄這種行為，眾比丘尼應該第二次、第三次勸諫，讓她捨棄這種行為。在第二次、第三次勸諫時捨棄是好的。如果不捨棄，那麼她就不是比丘尼、不是沙門尼、不是釋迦族的女子，她已經喪失了比丘尼的資格。這件事終身都不應該做。如果能夠持守，就應該回答：『能。』應該這樣說：『你從今以後應該心地善良柔軟，容易教化，隨順師長的教導。你某甲已經受過大戒，有好的和尚尼（和尚尼：比丘尼的受戒師），好的阿阇梨尼（阿阇梨尼：教授比丘尼戒律的老師），好的僧眾，好的僧坊（僧坊：僧人居住的場所），好的檀越（檀越：佈施者），好的修行場所，好的國土，轉輪聖王（轉輪聖王：擁有統治世界的輪寶的理想君王）。』
【English Translation】 English version: If a man comes, and the Bhikkhuni goes to him of her own accord, like a woman in white clothes. By these eight things, she shows her attachment. She is not a Bhikkhuni, not a Sramanerika, not a daughter of the Sakyas, she has lost the Bhikkhuni Dharma. This thing should not be done for life. If she can uphold this, she should say: 'I can.' The Buddha, through various causes and conditions, rebukes bad acquaintances and bad companions, and praises good acquaintances and good companions. If a Bhikkhuni knows that another Bhikkhuni has committed a serious offense, and conceals it, even for one night, this Bhikkhuni, knowing that the other Bhikkhuni has either disrobed, or is still residing, or has lost her qualifications, or has gone far away, later says: 'I knew long ago that this Bhikkhuni had such and such things, but I did not want to tell people myself, I did not want to tell the Sangha, I did not want people to know.' And says: 'How can a younger sister defile her elder sister?' Then she is not a Bhikkhuni, not a Sramanerika, not a daughter of the Sakyas, she has lost the Bhikkhuni Dharma. This thing should not be done for life. If she can uphold this, she should say: 'I can.' The Buddha, through various causes and conditions, rebukes bad acquaintances and bad companions, and praises good companions and good acquaintances. If a Bhikkhuni knows that a Bhikkhu has been subjected to Tajjaniya Kamma (不見擯: Tajjaniya Kamma: A form of monastic punishment where the Sangha ignores the monk) by the Sangha in harmony, being alone, without companions, not ceasing his wrong actions, and still supports him. The Bhikkhunis should tell this Bhikkhuni: 'The Sangha in harmony has imposed Tajjaniya Kamma, this Bhikkhu is alone, without companions, not ceasing his wrong actions, you should not support him.' If this Bhikkhuni, when the Bhikkhunis advise her in this way, still insists on not abandoning this behavior, the Bhikkhunis should advise her a second and third time, to make her abandon this behavior. It is good if she abandons it at the second or third admonition. If she does not abandon it, then she is not a Bhikkhuni, not a Sramanerika, not a daughter of the Sakyas, she has lost the Bhikkhuni Dharma. This thing should not be done for life. If she can uphold this, she should say: 'I can.' You should say: 'From now on, you should be kind, gentle, easy to teach, and follow the teachings of the teachers. You, so-and-so, have already received the Great Precepts, have good Upajjhaya Nuns (和尚尼: Upajjhaya Nuns: Ordination teacher of a Bhikkhuni), good Acariya Nuns (阿阇梨尼: Acariya Nuns: Teacher who instructs Bhikkhuni precepts), a good Sangha, a good monastery (僧坊: monastery: Place where monks reside), good donors (檀越: donors: Those who give alms), a good place for practice, a good country, a Chakravartin King (轉輪聖王: Chakravartin King: An ideal king who possesses a world-ruling wheel).'
所愿尚不能得滿，汝今得滿。汝應恭敬三寶：佛寶、法寶、僧寶。應學三學：善戒學、善心學、善慧學。修三脫門：空、無相、無愿。勤行三業：坐禪、誦經，佐助眾事。汝勤行是法者，得開須陀洹果門、斯陀含果門、阿那含果門、阿羅漢果門，如青赤白蓮華在水中日日增長，汝等諸善根亦日日增長。余殘戒法，和上阿阇梨漸漸為汝廣說。』即說偈言：
「『汝得受具戒， 深知于佛法； 普善真微妙， 廣大珍寶聚。 天王釋所愿、 轉輪王所愿、 閻羅王所愿， 汝今已得滿。 常當勤精進， 修習諸善法： 勤修行三業， 當開甘露門。 於一切法中， 得無障礙慧； 如華日增長， 汝善根亦爾。 余殘諸戒法， 佛世尊所說； 和上阿阇梨， 當爲汝廣說。』 頭面禮僧足， 右繞歡喜去。」
(一百二十七事竟)
佛在舍衛國。爾時舍衛城諸居士婦，向阿耆羅河洗浴。先有比丘尼，裸形河中洗浴，諸居士婦呵責言：「不吉弊女，粗身大腹垂乳，何用作比丘尼為？何不反戒作婢？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，以是事向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作
【現代漢語翻譯】 現代漢語譯本 『你之前所希望的尚未完全滿足，現在你已經得到滿足。你應該恭敬三寶：佛寶（Buddha-ratna，指佛陀）、法寶（Dharma-ratna，指佛法）、僧寶（Sangha-ratna，指僧團）。應該學習三學：善戒學（Śīla-śikṣā，指戒律的學習）、善心學（Citta-śikṣā，指禪定的學習）、善慧學（Prajñā-śikṣā，指智慧的學習）。修習三脫門：空（Śūnyatā，指空性）、無相（Animitta，指無相）、無愿（Apranihita，指無愿）。勤奮修行三種行業：坐禪（Dhyāna，指禪定）、誦經（Sūtra，指誦讀經典），協助大眾事務。你勤奮修行這些法，就能開啟須陀洹果門（Srota-āpanna，指入流果）、斯陀含果門（Sakṛdāgāmin，指一來果）、阿那含果門（Anāgāmin，指不還果）、阿羅漢果門（Arhat，指無學果），就像青色、紅色、白色蓮花在水中日日增長一樣，你們這些善根也日日增長。剩餘的戒法，和尚（Upādhyāya，指親教師）阿阇梨（Ācārya，指軌範師）會漸漸為你們詳細解說。』 隨即說偈語： 『你得到受具足戒，深深瞭解佛法；普遍善良真實微妙，廣大珍寶聚集。天王釋（Śakra，指帝釋天）所希望的、轉輪王（Cakravartin，指統治世界的君王）所希望的、閻羅王（Yama，指地獄之王）所希望的，你現在都已經得到滿足。常常應當勤奮精進，修習各種善良的法；勤奮修行身口意三業，應當開啟甘露之門。在一切法之中，得到沒有障礙的智慧；像蓮花每日增長，你的善根也是這樣。剩餘的各種戒法，是佛世尊所說的；和尚阿阇梨，會為你們詳細解說。』 頭面頂禮僧眾的腳，右繞（Pradakṣiṇā，指右繞佛塔或僧眾以示敬意）后歡喜離去。 （一百二十七事完畢） 佛陀在舍衛國（Śrāvastī）。當時舍衛城（Śrāvastī）的各位居士婦，前往阿耆羅河（Aghira River）洗浴。先前有比丘尼（Bhikkhunī，指女性出家人），裸露身體在河中洗浴，各位居士婦呵斥說：『不吉祥的壞女人，粗壯的身體、大肚子、下垂的乳房，做什麼比丘尼？為什麼不還俗做婢女？』 其中有比丘尼，少欲知足，奉行頭陀行（Dhūta，指苦行），聽到這件事心中不悅，將這件事向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知此事卻故意問那位比丘尼：『你真的做了這件事嗎？』 回答說：『確實做了。』
【English Translation】 English version 'What you wished for was not yet fully attained, but now you have attained it. You should respectfully honor the Three Jewels: the Buddha-ratna (Buddha Jewel, referring to the Buddha), the Dharma-ratna (Dharma Jewel, referring to the Buddha's teachings), and the Sangha-ratna (Sangha Jewel, referring to the monastic community). You should learn the Three Learnings: Śīla-śikṣā (the learning of morality), Citta-śikṣā (the learning of concentration), and Prajñā-śikṣā (the learning of wisdom). Cultivate the Three Doors of Liberation: Śūnyatā (Emptiness), Animitta (Signlessness), and Apranihita (Wishlessness). Diligently practice the three karmas: Dhyāna (meditation), Sūtra (recitation of scriptures), and assisting in communal affairs. If you diligently practice these teachings, you will open the doors to Srota-āpanna (Stream-enterer), Sakṛdāgāmin (Once-returner), Anāgāmin (Non-returner), and Arhat (Worthy One), just as blue, red, and white lotuses grow daily in the water, so too will your roots of goodness grow daily. The remaining precepts and teachings, the Upādhyāya (preceptor) and Ācārya (teacher) will gradually explain to you in detail.' Then he spoke the following verse: 'You have received the full ordination, deeply understanding the Buddha's teachings; universally good, truly subtle and wonderful, a vast collection of precious jewels. What Śakra (King of the Gods) wishes for, what a Cakravartin (Wheel-turning King) wishes for, what Yama (King of the Underworld) wishes for, you have now attained. Always be diligent and energetic, cultivating all good dharmas; diligently practice the three karmas, and you shall open the gate of nectar. In all dharmas, attain unobstructed wisdom; like a lotus growing daily, so too are your roots of goodness. The remaining precepts and teachings, spoken by the Buddha, the World Honored One; the Upādhyāya and Ācārya will explain them to you in detail.' Bowing their heads and faces to the feet of the Sangha, they circumambulated (Pradakṣiṇā) to the right and departed with joy. (The one hundred and twenty-seventh matter is concluded) The Buddha was in Śrāvastī. At that time, the laywomen of Śrāvastī were going to the Aghira River to bathe. Previously, there were Bhikkhunīs (female monastics) who were bathing naked in the river. The laywomen scolded them, saying, 'Inauspicious, wicked women, with coarse bodies, large bellies, and sagging breasts, what use is it for you to be Bhikkhunīs? Why don't you disrobe and become servants?' Among them were Bhikkhunīs who were content with little, practicing Dhūta (ascetic practices). Hearing this, they were displeased and reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the Sangha of both orders and knowingly asked the Bhikkhunī, 'Did you really do this?' She replied, 'I did.'
。世尊！」佛以種種因緣呵責言：「云何名比丘尼，裸形露處洗？」種種因緣呵責已語諸比丘：「從今聽比丘尼畜浴衣著露地洗。」
爾時諸比丘尼，知佛聽畜浴衣，便廣長作。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，知佛聽畜浴衣，便廣長大作？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，知我聽畜浴衣，便廣長大作？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼欲作浴衣，當應量作。量者，長五修伽陀搩手、廣二搩手半。過是作者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼欲作浴衣，若過長量、不過廣量，波夜提。若過廣量、不過長量，波夜提。隨過長廣量，隨得波夜提。(一百二十八事竟)
佛在王舍城。爾時有助調達比丘尼，數數易衣服。是時有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，數數易衣服？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！
【現代漢語翻譯】 現代漢語譯本：『世尊！』佛陀用各種因緣呵責說：『怎麼能叫做比丘尼（bhikshuni，佛教女出家人），裸露身體在露天洗浴？』用各種因緣呵責后，告訴眾比丘（bhikshu，佛教出家人）：『從今以後允許比丘尼擁有浴衣，穿著浴衣在露天洗浴。』
當時，眾比丘尼得知佛陀允許擁有浴衣，便製作得又寬又長。其中有比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心中不悅，用各種因緣呵責說：『怎麼能叫做比丘尼，得知佛陀允許擁有浴衣，便製作得又寬又長？』用各種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問眾比丘尼：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責說：『怎麼能叫做比丘尼，知道我允許擁有浴衣，便製作得又寬又長？』用各種因緣呵責后，告訴眾比丘：『因為十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼想要製作浴衣，應當按照規定的尺寸製作。規定的尺寸是，長五修伽陀搩手（sugata span，佛搩手）、寬二搩手半。超過這個尺寸的，犯波夜提（payattika，一種罪名）。』
波夜提的意思是，燒煮覆障，如果不懺悔，能夠障礙修行。
在這條戒律中，違犯的情況是，如果比丘尼想要製作浴衣，如果超過了長度的規定尺寸，但沒有超過寬度的規定尺寸，犯波夜提。如果超過了寬度的規定尺寸，但沒有超過長度的規定尺寸，犯波夜提。超過了多少長度或寬度，就相應地犯多少波夜提。（第一百二十八事完）
佛陀在王舍城（Rajagrha，古印度城市）。當時，有位幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛教）的比丘尼，頻繁地更換衣服。當時有比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，用各種因緣呵責說：『怎麼能叫做比丘尼，頻繁地更換衣服？』用各種因緣呵責后，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』
【English Translation】 English version: 'Venerable One!' The Buddha, using various reasons and conditions, rebuked, saying: 'How can one be called a bhikshuni (bhikshuni, a female Buddhist monastic), who washes naked in an exposed place?' After rebuking with various reasons and conditions, he told the bhikshus (bhikshu, a male Buddhist monastic): 'From now on, I allow bhikshunis to possess bathing cloths and wash in exposed places while wearing them.'
At that time, the bhikshunis, knowing that the Buddha allowed them to possess bathing cloths, made them wide and long. Among them, there was a bhikshuni who was of few desires, content, and practiced dhuta (dhuta, ascetic practices). Hearing of this matter, she was displeased and rebuked with various reasons and conditions, saying: 'How can one be called a bhikshuni, who, knowing that the Buddha allowed them to possess bathing cloths, makes them wide and long?' After rebuking with various reasons and conditions, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (Sangha, Buddhist monastic community) of both orders, and knowingly asked the bhikshunis: 'Did you really do this?' They replied: 'Indeed, we did, Venerable One!' The Buddha, using various reasons and conditions, rebuked, saying: 'How can one be called a bhikshuni, who, knowing that I allowed them to possess bathing cloths, makes them wide and long?' After rebuking with various reasons and conditions, he told the bhikshus: 'For the sake of ten benefits, I establish a precept for the bhikshunis. From now on, this precept should be stated as follows: If a bhikshuni wishes to make a bathing cloth, she should make it according to the prescribed measurement. The measurement is five sugata spans (sugata span, a measurement based on the Buddha's hand span) in length and two and a half spans in width. Whoever exceeds this measurement commits a payattika (payattika, a type of offense).'
Payattika means burning and obstructing. If one does not repent, it can obstruct the path.
In this precept, the offense occurs if a bhikshuni wishes to make a bathing cloth, and if she exceeds the prescribed length but not the prescribed width, she commits a payattika. If she exceeds the prescribed width but not the prescribed length, she commits a payattika. According to how much she exceeds the length or width, she incurs a corresponding payattika. (End of the one hundred and twenty-eighth matter)
The Buddha was in Rajagrha (Rajagrha, an ancient Indian city). At that time, there was a bhikshuni who was an adherent of Devadatta (Devadatta, Buddha's cousin who later betrayed Buddhism), and she frequently changed her clothes. At that time, there was a bhikshuni who was of few desires, content, and practiced dhuta. Hearing of this matter, she was displeased and rebuked with various reasons and conditions, saying: 'How can one be called a bhikshuni, who frequently changes her clothes?' After rebuking with various reasons and conditions, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the bhikshuni who was an adherent of Devadatta: 'Did you really do this?' She replied: 'Indeed, I did, Venerable One!'
」佛以種種因緣呵責：「云何名比丘尼，數數易衣服？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼數數易衣服，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼數數易衣服，波逸提。隨易，隨得波逸提。(一百二十九事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，有弟子名施越沙，善好樂持戒但喜忘。施越沙摘故衣，不自縫、不使人縫，所摘衣散在異處。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，呵責：「云何名比丘尼，摘故衣不自縫、不使人縫，散在異處？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問施越沙比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，摘故衣不自縫、不使人縫，散在異處？」種種因緣呵已，語諸比丘：「從今聽諸比丘尼作衣極久五夜，應還受。以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼作衣，極久乃至五夜。過是成者，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼作衣時過五夜，波逸提。隨過，隨得波逸提。(一百三十事竟)◎
◎佛在王舍城。爾時助調達比丘尼，多畜
【現代漢語翻譯】 現代漢語譯本： 佛陀以各種因緣呵斥道：『怎麼能叫比丘尼（bhikkhuni，女性出家人），屢次更換衣服呢？』經過各種因緣的呵斥后，佛告訴眾比丘（bhikkhu，男性出家人）說：『因為有十種利益的緣故，為比丘尼制定戒律，從今以後這條戒律應當這樣說：如果比丘尼屢次更換衣服，犯波夜提（pāyantika，一種較輕的罪名）。』
波夜提的意思是燒煮覆障，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘尼屢次更換衣服，就犯波逸提（pācittiya，一種輕罪）。隨著更換的次數，每次都犯波逸提。（第一百二十九事完）
佛陀住在舍衛國（Śrāvastī）。當時，偷蘭難陀比丘尼（Thullanandā bhikkhuni）有個弟子名叫施越沙（Śreyasā），她喜歡持戒，但是容易忘記。施越沙拆舊衣服，不自己縫，也不叫別人縫，拆下來的衣服散落在各處。有些少欲知足、奉行頭陀行（dhūta，苦行）的比丘尼，聽到這件事後心裡不高興，呵斥道：『怎麼能叫比丘尼，拆舊衣服不自己縫，也不叫別人縫，散落在各處？』經過各種因緣的呵斥后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問施越沙比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀以各種因緣呵斥道：『怎麼能叫比丘尼，拆舊衣服不自己縫，也不叫別人縫，散落在各處？』經過各種因緣的呵斥后，佛告訴眾比丘說：『從今以後允許比丘尼做衣服最長可以到五個夜晚，應該取回。因為有十種利益的緣故，為比丘尼制定戒律。從今以後這條戒律應當這樣說：如果比丘尼做衣服，最長可以到五個夜晚。超過這個期限完成，犯波逸提。』
波逸提的意思是燒煮覆障，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘尼做衣服時超過五個夜晚，就犯波逸提。隨著超過的時間，每次都犯波逸提。（第一百三十事完）
佛陀住在王舍城（Rājagṛha）。當時，助調達比丘尼（Devadatta bhikkhuni）囤積...
【English Translation】 English version: The Buddha, with various reasons, rebuked: 'How can one be called a bhikkhuni (female monastic), frequently changing clothes?' After rebuking with various reasons, the Buddha told the bhikkhus (male monastics): 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni frequently changes clothes, it is a pāyantika (a minor offense).'
Pāyantika means burning and covering, and if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni frequently changes clothes, it is a pācittiya (a light offense). With each change, one incurs a pācittiya. (End of the 129th matter)
The Buddha was residing in Śrāvastī. At that time, the bhikkhuni Thullanandā had a disciple named Śreyasā, who liked to uphold the precepts but was forgetful. Śreyasā unpicked old clothes, neither sewing them herself nor having someone else sew them, and the unpicked clothes were scattered in various places. Some bhikkhunis who were content with little and practiced dhūta (ascetic practices) were displeased upon hearing this and rebuked: 'How can one be called a bhikkhuni, unpicking old clothes without sewing them herself or having someone else sew them, and scattering them in various places?' After rebuking with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha (monastic community) of both orders and knowingly asked the bhikkhuni Śreyasā: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha, with various reasons, rebuked: 'How can one be called a bhikkhuni, unpicking old clothes without sewing them herself or having someone else sew them, and scattering them in various places?' After rebuking with various reasons, the Buddha told the bhikkhus: 'From now on, bhikkhunis are allowed a maximum of five nights to make clothes, and they should take them back. Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni makes clothes, the maximum time allowed is five nights. If it is completed beyond this time, it is a pācittiya.'
Pācittiya means burning and covering, and if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni takes more than five nights to make clothes, it is a pācittiya. With each night exceeded, one incurs a pācittiya. (End of the 130th matter)
The Buddha was residing in Rājagṛha. At that time, the bhikkhuni who assisted Devadatta hoarded...
衣，不分別何者是所受僧伽梨？何者是所受郁多羅僧？何者是所受安陀會？何者是所受覆肩衣？何者所受俱修羅？諸比丘尼問助調達比丘尼：「何者是汝所受僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？」答言：「小住！我問和上尼、問阿阇梨尼、問共活尼。」即往問言：「何著我所受僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？」諸人答言：「我不知不憶，疑何者是汝所受、非所受？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，多畜衣，不知何者是所受僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼言：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，多畜衣，不知何者是所受僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？」種種因緣呵已，語諸比丘：「從今比丘尼五夜應看五衣。以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼五夜不看五衣，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼五夜不看五衣，波逸提。隨不看，隨得波逸提。(一百三十一事竟)
佛在王舍城。爾時助調達比丘尼，常入出諸
【現代漢語翻譯】 現代漢語譯本： 關於衣服，不區分哪個是所受的僧伽梨（saṃghāṭī，大衣），哪個是所受的郁多羅僧（uttarāsaṅga，上衣），哪個是所受的安陀會（antarvāsa，內衣），哪個是所受的覆肩衣，哪個是所受的俱修羅（kusūla，儲物袋）？一些比丘尼問幫助調達（Devadatta）的比丘尼：『哪個是你所受的僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？』她回答說：『稍等一下！我去問我的和上尼（upādhyāyinī，親教師）、問阿阇梨尼（ācāryinī，軌範師）、問一起生活的比丘尼。』她就去問：『哪個是我的所受的僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？』那些人回答說：『我們不知道，也不記得，懷疑哪個是你所受的，哪個不是你所受的？』 這裡面有比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事心裡不高興，用各種理由責備她說：『怎麼能叫比丘尼呢，積蓄很多衣服，卻不知道哪個是所受的僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？』用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，明知故問幫助調達的比丘尼說：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能叫比丘尼呢，積蓄很多衣服，卻不知道哪個是所受的僧伽梨、郁多羅僧、安陀會、覆肩衣、俱修羅？』用各種理由責備之後，告訴眾比丘：『從今以後，比丘尼每五夜應該察看五衣。』因為有十種利益，所以為比丘尼結戒。從今以後，這條戒律應該這樣說：『如果比丘尼五夜不察看五衣，犯波逸提（pāyantika，墮罪）。』 波逸提的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙解脫之道。 這裡面犯戒的情況是，如果比丘尼五夜不察看五衣，犯波逸提。隨著不察看，就隨著得到波逸提。（第一百三十一事完） 佛陀住在王舍城（Rājagṛha）。當時，幫助調達的比丘尼，經常出入各種...
【English Translation】 English version: Regarding robes, not distinguishing which is the accepted saṃghāṭī (outer robe), which is the accepted uttarāsaṅga (upper robe), which is the accepted antarvāsa (inner robe), which is the accepted shoulder covering, and which is the accepted kusūla (storage bag)? Some bhikkhunis asked the bhikkhuni who was helping Devadatta (a person's name): 'Which are your accepted saṃghāṭī, uttarāsaṅga, antarvāsa, shoulder covering, and kusūla?' She replied: 'Wait a moment! I will ask my upādhyāyinī (preceptor), ask my ācāryinī (teacher), ask the bhikkhunis who live together.' She then went and asked: 'Which are my accepted saṃghāṭī, uttarāsaṅga, antarvāsa, shoulder covering, and kusūla?' Those people replied: 'We do not know, nor do we remember, and we are uncertain which are your accepted ones and which are not.' Among them, there was a bhikkhuni who was of few desires, content, and practiced the dhūta (ascetic practices). Hearing this matter, she was displeased and rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, accumulating many robes, yet not knowing which are the accepted saṃghāṭī, uttarāsaṅga, antarvāsa, shoulder covering, and kusūla?' After rebuking her with various reasons, she reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the two communities of monks and nuns, and knowingly asked the bhikkhuni who was helping Devadatta: 'Did you really do this?' She replied: 'I did, Venerable One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhuni, accumulating many robes, yet not knowing which are the accepted saṃghāṭī, uttarāsaṅga, antarvāsa, shoulder covering, and kusūla?' After rebuking her with various reasons, he told the bhikkhus: 'From now on, bhikkhunis should inspect their five robes every five nights.' Because there are ten benefits, a precept is established for the bhikkhunis. From now on, this precept should be recited as follows: 'If a bhikkhuni does not inspect her five robes every five nights, she commits a pāyantika (an offense entailing expiation).' Pāyantika means burning, covering, and obstructing. If one does not confess, it can obstruct the path to liberation. The case of transgression here is: if a bhikkhuni does not inspect her five robes every five nights, she commits a pāyantika. With each failure to inspect, she incurs a pāyantika. (End of the one hundred and thirty-first matter) The Buddha was staying in Rājagṛha (a city). At that time, the bhikkhuni who was helping Devadatta, frequently went in and out of various...
家。諸居士婦言：「與我少許衣段，守護小兒故。」是比丘尼即脫衣與。后諸善比丘尼復到是家，諸居士婦言：「與我少許衣段，守護小兒故。」善比丘尼言：「汝等倒語，白衣應與出家人衣，而反從我索。我等受他信施，云何壞他供養？」居士婦言：「汝等慳惜，前有比丘尼來，我索小段，便脫衣與我。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，以衣與白衣？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，以衣與白衣？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼以衣與白衣，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，以衣與白衣，波逸提。隨與，隨得波逸提。(一百三十二事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，月病休止，浣病衣已凈不欲起去，妨余有月病比丘尼。不得故處，諸比丘尼苦惱。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，月病休止，浣病衣已凈不欲起去？」種種因緣呵已，向佛廣說。佛以是事集二部僧，
【現代漢語翻譯】 現代漢語譯本： 家。一些在家信徒的妻子說：『請給我們一點布料，用來保護小孩。』那位比丘尼就脫下衣服給了她們。後來，一些好的比丘尼再次來到這家，那些在家信徒的妻子說：『請給我們一點布料，用來保護小孩。』好的比丘尼說：『你們說顛倒話，應該是俗家人給修行人衣服，反而向我們索要。我們接受別人的供養，怎麼能破壞別人的供養呢？』居士婦說：『你們太吝嗇了，之前有比丘尼來，我向她要一點布料，她就脫下衣服給了我。』其中有位比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用各種理由呵斥：『怎麼能叫比丘尼，把衣服給在家人呢？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，明知故問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥：『怎麼能叫比丘尼，把衣服給在家人呢？』用各種理由呵斥之後，告訴各位比丘：『因為這十種利益，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼把衣服給在家人，犯波逸提（Pāyantika）。』
波逸提（Pāyantika）的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修行。
這裡所說的犯戒是指，如果比丘尼把衣服給在家人，犯波逸提（Pāyantika）。隨著給予，就隨著犯波逸提（Pāyantika）。（一百三十二事完）
佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼，月經停止，洗完經期穿的衣服后乾淨了，卻不想離開，妨礙了其他有月經的比丘尼。她們無法得到原來的位置，比丘尼們很苦惱。其中有位比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用各種理由呵斥：『怎麼能叫比丘尼，月經停止，洗完經期穿的衣服后乾淨了，卻不想離開呢？』用各種理由呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，
【English Translation】 English version: Once, some laywomen said, 'Give us a little piece of cloth to protect our children.' That Bhikkhuni then took off her robe and gave it to them. Later, some virtuous Bhikkhunis came to the same house, and the laywomen said, 'Give us a little piece of cloth to protect our children.' The virtuous Bhikkhunis said, 'You are speaking backwards. Laypeople should give robes to renunciants, but you are asking us. We receive offerings from others in faith; how can we ruin their offerings?' The laywomen said, 'You are stingy. A Bhikkhuni came before, and when I asked her for a little piece of cloth, she took off her robe and gave it to me.' Among them was a Bhikkhuni who was of few desires, content, and practiced asceticism. Hearing this, she was displeased and criticized them for various reasons, saying, 'How can you be called a Bhikkhuni and give robes to laypeople?' After criticizing them for various reasons, she reported the matter in detail to the Buddha. The Buddha, knowing this, gathered the Sangha of both orders and asked the Bhikkhuni who assisted Devadatta (a monk who challenged the Buddha), 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha criticized her for various reasons, saying, 'How can you be called a Bhikkhuni and give robes to laypeople?' After criticizing her for various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni gives a robe to a layperson, it is a Pāyantika (an offense requiring confession).'
Pāyantika (an offense requiring confession) means burning, covering, and obstructing. If one does not confess, it can obstruct the path.
The offense here refers to: if a Bhikkhuni gives a robe to a layperson, it is a Pāyantika (an offense requiring confession). With each giving, one incurs a Pāyantika (an offense requiring confession). (End of one hundred and thirty-two matters)
The Buddha was in Śrāvastī (a major city in ancient India). At that time, the Bhikkhuni Thullanandā (name of a Bhikkhuni) had finished her menstrual period, washed her menstrual cloths, and was clean, but she did not want to leave, obstructing other Bhikkhunis who were menstruating. They could not get their usual places, and the Bhikkhunis were distressed. Among them was a Bhikkhuni who was of few desires, content, and practiced asceticism. Hearing this, she was displeased and criticized them for various reasons, saying, 'How can you be called a Bhikkhuni, having finished your menstrual period, washed your menstrual cloths, and being clean, yet not wanting to leave?' After criticizing them for various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders,
知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，月病休止，得浣衣竟不欲起去？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼月病休止，浣衣已凈不起去者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼月病休止，浣衣已凈不起去者，波夜提。隨不起，隨得波夜提。(一百三十三事竟)
佛在舍衛國。爾時有一居士，欲與比丘尼僧衣。偷蘭難陀比丘尼，常入出是家，聞已往問言：「汝實欲與比丘尼僧衣耶？」答言：「實爾。」偷蘭難陀言：「比丘尼僧多有衣，厚舉畜腐爛不能用，汝今有事且出城，還更自思惟。」以是因緣故，是衣竟不與比丘尼僧。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，居士欲與比丘尼僧衣，遮令不與？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，居士欲與比丘尼僧衣，遮令不與？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼遮與僧衣，
【現代漢語翻譯】 現代漢語譯本 知而故問偷蘭難陀比丘尼（Thullananda Bhikkhuni，比丘尼名）: 『你真的做了這件事嗎？』 她回答說：『是的，世尊！』 佛陀用各種理由責備她說：『怎麼能身為比丘尼，在月經停止，洗完衣服后，卻不肯離開呢？』 用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼月經停止，洗完衣服已經乾淨了，卻不離開，犯波夜提（Payatika，一種罪名）。』
波夜提（Payatika）的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修道。
在這條戒律中，違犯的情況是：如果比丘尼月經停止，洗完衣服已經乾淨了，卻不離開，就犯波夜提（Payatika）。隨著不離開的時間，就隨之得到波夜提（Payatika）的罪。（第一百三十三事完）
佛陀在舍衛國（Sravasti）的時候。當時有一位居士，想要供養比丘尼僧團衣服。偷蘭難陀比丘尼（Thullananda Bhikkhuni）經常出入這家，聽到這件事後就前去問他說：『你真的想要供養比丘尼僧團衣服嗎？』 居士回答說：『是的。』 偷蘭難陀（Thullananda）說：『比丘尼僧團有很多衣服，堆積起來都腐爛了不能用，你現在有事要出城，回來后再自己考慮考慮。』 因為這個緣故，這件衣服最終沒有供養給比丘尼僧團。僧團中有些比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心裡不高興，用各種理由責備她說：『怎麼能身為比丘尼，居士想要供養比丘尼僧團衣服，你卻阻止他不供養呢？』 用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀比丘尼（Thullananda Bhikkhuni）：『你真的做了這件事嗎？』 她回答說：『是的，世尊！』 佛陀用各種理由責備她說：『怎麼能身為比丘尼，居士想要供養比丘尼僧團衣服，你卻阻止他不供養呢？』 用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼阻止別人供養僧團衣服，』
【English Translation】 English version Knowing and deliberately asking Thullananda Bhikkhuni (Thullananda Bhikkhuni, name of a bhikkhuni): 'Did you actually do this?' She replied: 'Yes, Lord!' The Buddha rebuked her with various reasons, saying: 'How can you, as a bhikkhuni, after your menstruation has ceased and you have finished washing your clothes, be unwilling to leave?' After rebuking her with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni, after her menstruation has ceased and she has washed her clothes clean, does not leave, she commits a Payatika (Payatika, a type of offense).'
Payatika (Payatika) means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment.
In this precept, the violation is: if a bhikkhuni, after her menstruation has ceased and she has washed her clothes clean, does not leave, she commits a Payatika (Payatika). With each instance of not leaving, she incurs a Payatika (Payatika) offense. (The one hundred and thirty-third matter is concluded)
The Buddha was in Sravasti (Sravasti). At that time, there was a householder who wanted to offer robes to the bhikkhuni sangha. Thullananda Bhikkhuni (Thullananda Bhikkhuni), who frequently visited this house, heard about it and went to ask him: 'Do you really want to offer robes to the bhikkhuni sangha?' The householder replied: 'Yes.' Thullananda (Thullananda) said: 'The bhikkhuni sangha has many robes, piled up and rotting, unable to be used. You have matters to attend to outside the city now, so think about it again when you return.' Because of this reason, the robes were ultimately not offered to the bhikkhuni sangha. Some bhikkhunis in the sangha, content with little and practicing the dhuta (dhuta, ascetic practices), were displeased upon hearing this and rebuked her with various reasons, saying: 'How can you, as a bhikkhuni, prevent a householder from offering robes to the bhikkhuni sangha?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the two-fold sangha and knowingly asked Thullananda Bhikkhuni (Thullananda Bhikkhuni): 'Did you actually do this?' She replied: 'Yes, Lord!' The Buddha rebuked her with various reasons, saying: 'How can you, as a bhikkhuni, prevent a householder from offering robes to the bhikkhuni sangha?' After rebuking her with various reasons, he told the bhikkhus: 'Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni prevents someone from offering robes to the sangha,'
波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼遮與僧衣，波夜提。隨遮，隨得波夜提。(一百三十四事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，所望得衣弱，便受迦絺那衣。后時打犍捶舍迦絺那衣，偷蘭難陀比丘尼不欲來，遣比丘尼喚言：「僧欲舍迦絺那衣，汝來！」答言：「不去。」問：「何故不去？」偷蘭難陀言：「我所望衣未得。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，所望得衣弱，而受迦絺那衣？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，所望得衣弱，而受迦絺那衣？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼所望得衣弱，而受迦絺那衣，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼所望得衣弱，而受迦絺那衣，波夜提。隨所望得衣弱，隨受隨得波逸提。(一百三十五事竟)
佛在舍衛國。爾時諸比丘尼僧，打揵捶欲舍迦絺那衣。優婆和比丘尼，作僧斷事人，不欲到僧中，遣比丘尼喚言：「
【現代漢語翻譯】 現代漢語譯本： 『波夜提』（Pāyantika）。
『波夜提』（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修行。
以下是犯戒的情況：如果比丘尼阻止他人給僧團佈施僧衣，犯波夜提（Pāyantika）。每次阻止，每次犯波夜提。（第一百三十四事完）
佛陀在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼期望得到的衣服很少，卻接受了迦絺那衣（Kathina）。後來，僧團敲犍椎宣佈舍迦絺那衣（Kathina）時，偷蘭難陀（Thullanandā）比丘尼不想來，就派比丘尼去叫她，說：『僧團要舍迦絺那衣（Kathina）了，你來啊！』她回答說：『不去。』問：『為什麼不去？』偷蘭難陀（Thullanandā）說：『我期望得到的衣服還沒得到。』有些少欲知足、修頭陀行的比丘尼，聽到這件事後心裡不高興，用各種理由呵責她說：『怎麼能稱為比丘尼呢？期望得到的衣服很少，卻接受迦絺那衣（Kathina）？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀（Thullanandā）比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由呵責說：『怎麼能稱為比丘尼呢？期望得到的衣服很少，卻接受迦絺那衣（Kathina）？』用各種理由呵責之後，告訴眾比丘：『因為這十種利益，我為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼期望得到的衣服很少，卻接受迦絺那衣（Kathina），犯波夜提（Pāyantika）。』
『波夜提』（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修行。
以下是犯戒的情況：如果比丘尼期望得到的衣服很少，卻接受迦絺那衣（Kathina），犯波夜提（Pāyantika）。隨著期望得到的衣服減少，隨著接受，每次都犯波逸提（Pāyantika）。（第一百三十五事完）
佛陀在舍衛國（Śrāvastī）。當時，眾比丘尼僧團敲犍椎，準備舍迦絺那衣（Kathina）。優婆和（Upavā）比丘尼作為僧團的斷事人，不想去僧團，就派比丘尼去叫她說：
【English Translation】 English version: 『Pāyantika』 (波夜提).
『Pāyantika』 means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
The following are cases of transgression: If a Bhikkhuni prevents others from offering robes to the Sangha, she commits a Pāyantika. With each prevention, she incurs a Pāyantika. (End of the one hundred and thirty-fourth matter)
The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Thullanandā (偷蘭難陀) had few robes she expected to receive, yet she accepted the Kathina (迦絺那) robe. Later, when the Sangha struck the Ghaṇṭā (犍椎) to relinquish the Kathina (迦絺那) robe, the Bhikkhuni Thullanandā (偷蘭難陀) did not want to come, so she sent a Bhikkhuni to call her, saying, 『The Sangha is about to relinquish the Kathina (迦絺那) robe, come!』 She replied, 『I will not go.』 They asked, 『Why will you not go?』 Thullanandā (偷蘭難陀) said, 『The robes I expect to receive have not yet been obtained.』 Some Bhikkhunis who were of few desires, content, and practiced Dhutanga (頭陀), upon hearing this matter, were displeased and rebuked her with various reasons, saying, 『How can you be called a Bhikkhuni? You expect to receive few robes, yet you accepted the Kathina (迦絺那) robe?』 After rebuking her with various reasons, they reported this matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the Bhikkhuni Thullanandā (偷蘭難陀), 『Did you really do this?』 She replied, 『I really did, O Blessed One!』 The Buddha rebuked her with various reasons, saying, 『How can you be called a Bhikkhuni? You expect to receive few robes, yet you accepted the Kathina (迦絺那) robe?』 After rebuking her with various reasons, he said to the Bhikkhus, 『For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni expects to receive few robes, yet she accepts the Kathina (迦絺那) robe, she commits a Pāyantika.』
『Pāyantika』 (波夜提) means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
The following are cases of transgression: If a Bhikkhuni expects to receive few robes, yet she accepts the Kathina (迦絺那) robe, she commits a Pāyantika. With each instance of expecting to receive few robes and accepting, she incurs a Pāyantika. (End of the one hundred and thirty-fifth matter)
The Buddha was in Śrāvastī (舍衛國). At that time, the Sangha of Bhikkhunis struck the Ghaṇṭā (犍椎), intending to relinquish the Kathina (迦絺那) robe. The Bhikkhuni Upavā (優婆和), acting as the adjudicator for the Sangha, did not want to go to the Sangha, so she sent a Bhikkhuni to call her, saying:
善女來！比丘尼僧欲舍迦絺那衣。」瞋言：「我是僧斷事人，何故不問我而打揵捶？我不能去。」即以是因緣故，不成舍迦絺那衣。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，僧欲舍迦絺那衣，不隨順從？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問優婆和比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，僧舍迦絺那衣不隨順？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，僧舍迦絺那衣時不隨者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，僧舍迦絺那衣時不隨者，波夜提。隨不隨順，隨得波夜提。(一百三十六事竟)
佛在舍衛國。爾時比丘尼僧，打揵捶和合欲分衣。優婆和比丘尼作僧斷事人，不往僧中，遣使喚言：「僧已和合欲分衣，汝來！」答言：「不往，汝遠去。是事非法不正邪事，隨欲、隨瞋、隨怖、隨癡。我是僧斷事人，云何離我分衣？是故不去。」以是因緣故，僧不得分衣。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，僧分衣不隨順？」種種因緣呵已，向佛廣說。佛
【現代漢語翻譯】 現代漢語譯本： 善女們，這件事是這樣的：有位比丘尼僧團想要舍迦絺那衣（Kāṣāya，袈裟）。優婆和比丘尼（Upavāda，責難者）嗔怒地說：『我是僧團的斷事人（裁決者），為什麼不問我而敲揵捶（Ghaṇṭā，鐘）？我不能去。』因為這個緣故，沒有成功舍迦絺那衣。僧團中有一位比丘尼，少欲知足，奉行頭陀行（Dhūta，苦行），聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能叫比丘尼呢？僧團要舍迦絺那衣，你卻不隨順？』用各種理由呵責完畢后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，明知故問優婆和比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能叫比丘尼呢？僧團舍迦絺那衣，你卻不隨順？』用各種理由呵責完畢后，告訴眾比丘：『因為這十種利益的緣故，為比丘尼們結戒。從今以後，這條戒律應當這樣說：如果比丘尼，在僧團舍迦絺那衣的時候不隨順，犯波夜提（Pāyattika，墮罪）。』
波夜提（Pāyattika，墮罪）的意思是：燒煮、覆障，如果不懺悔，就能障礙修行之道。
這條戒律中，如果比丘尼，在僧團舍迦絺那衣的時候不隨順，就犯波夜提（Pāyattika，墮罪）。隨順或不隨順，只要不隨順就得波夜提（Pāyattika，墮罪）。（第一百三十六事完）
佛陀在舍衛國（Śrāvastī）。當時，比丘尼僧團敲揵捶（Ghaṇṭā，鐘）集合，想要分衣。優婆和比丘尼（Upavāda，責難者）作為僧團的斷事人（裁決者），沒有去僧團中，而是派人去叫她們說：『僧團已經集合想要分衣，你來吧！』她回答說：『我不去，你走遠點。這件事是非法的、不正當的、邪惡的事情，是隨順貪慾、隨順嗔恨、隨順恐懼、隨順愚癡。我是僧團的斷事人（裁決者），怎麼能離開我分衣呢？所以我不會去。』因為這個緣故，僧團無法分衣。僧團中有一位比丘尼，少欲知足，奉行頭陀行（Dhūta，苦行），聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能叫比丘尼呢？僧團分衣，你卻不隨順？』用各種理由呵責完畢后，向佛陀詳細稟告了這件事。佛陀
【English Translation】 English version: Good women, the matter is this: A Bhikkhuni (Bhikkhunī, female monastic) Sangha (Saṃgha, monastic community) wished to relinquish the Kaṣāya (Kāṣāya, monastic robe). The Bhikkhuni Upavāda (Upavāda, one who blames) angrily said, 'I am the adjudicator of the Sangha, why do you not ask me before striking the Ghaṇṭā (Ghaṇṭā, bell)? I cannot go.' Because of this reason, the relinquishing of the Kaṣāya (Kāṣāya, monastic robe) was not successful. Among the Sangha (Saṃgha, monastic community) was a Bhikkhuni (Bhikkhunī, female monastic), of few desires, content, practicing Dhūta (Dhūta, ascetic practices), who, hearing of this matter, was displeased and rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni (Bhikkhunī, female monastic)? The Sangha (Saṃgha, monastic community) wishes to relinquish the Kaṣāya (Kāṣāya, monastic robe), yet you do not comply?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two-fold Sangha (Saṃgha, monastic community), and knowingly asked the Bhikkhuni Upavāda (Upavāda, one who blames), 'Did you truly do this?' She replied, 'I truly did, World Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni (Bhikkhunī, female monastic)? The Sangha (Saṃgha, monastic community) is relinquishing the Kaṣāya (Kāṣāya, monastic robe), yet you do not comply?' After rebuking her with various reasons, he told the Bhikkhus (Bhikkhu, male monastic), 'Because of these ten benefits, I establish a precept for the Bhikkhunis (Bhikkhunī, female monastic). From now on, this precept should be recited as follows: If a Bhikkhuni (Bhikkhunī, female monastic), when the Sangha (Saṃgha, monastic community) is relinquishing the Kaṣāya (Kāṣāya, monastic robe), does not comply, she commits a Pāyattika (Pāyattika, offense entailing expiation).'
Pāyattika (Pāyattika, offense entailing expiation) means: burning, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni (Bhikkhunī, female monastic), when the Sangha (Saṃgha, monastic community) is relinquishing the Kaṣāya (Kāṣāya, monastic robe), does not comply, she commits a Pāyattika (Pāyattika, offense entailing expiation). Whether complying or not complying, if one does not comply, one incurs a Pāyattika (Pāyattika, offense entailing expiation). (End of the one hundred and thirty-sixth matter)
The Buddha was in Śrāvastī (Śrāvastī). At that time, the Bhikkhuni (Bhikkhunī, female monastic) Sangha (Saṃgha, monastic community) struck the Ghaṇṭā (Ghaṇṭā, bell) to assemble, wishing to distribute robes. The Bhikkhuni (Bhikkhunī, female monastic) Upavāda (Upavāda, one who blames), acting as the adjudicator of the Sangha (Saṃgha, monastic community), did not go to the Sangha (Saṃgha, monastic community), but sent a messenger to summon them, saying, 'The Sangha (Saṃgha, monastic community) has assembled, wishing to distribute robes, come!' She replied, 'I will not go, go away. This matter is illegal, unjust, and evil, following desire, following anger, following fear, following delusion. I am the adjudicator of the Sangha (Saṃgha, monastic community), how can the robes be distributed without me? Therefore, I will not go.' Because of this reason, the Sangha (Saṃgha, monastic community) could not distribute the robes. Among the Sangha (Saṃgha, monastic community) was a Bhikkhuni (Bhikkhunī, female monastic), of few desires, content, practicing Dhūta (Dhūta, ascetic practices), who, hearing of this matter, was displeased and rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni (Bhikkhunī, female monastic)? The Sangha (Saṃgha, monastic community) is distributing robes, yet you do not comply?' After rebuking her with various reasons, she reported the matter in detail to the Buddha.
以是事集二部僧，知而故問優婆和比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵言言：「云何名比丘尼，僧分衣不隨順？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，僧分衣時不隨者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，僧分衣時不隨者，波夜提。隨不隨，得波夜提。(一百三十七事竟)
佛在舍衛國。爾時比丘尼僧打揵捶和合欲斷事，優婆和比丘尼不往，遣使喚言：「僧已和合欲斷事，汝來。」答言：「汝遠去！我思惟是事，非法不正，隨愛、隨瞋、隨怖、隨癡，是故不去。」以是因緣故，僧不成斷事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，僧斷事不隨順？」種種呵已，向佛廣說。佛以是事集二部僧，知而故問優婆和比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，僧斷事不隨順？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，僧斷事時不隨順者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，僧斷事時
【現代漢語翻譯】 現代漢語譯本： 這是因為這件事召集了二部僧團，佛陀明知故問優婆和（Upava）比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能叫比丘尼，僧團分衣時不隨順呢？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼在僧團分衣時不隨順，犯波夜提（Pāyantika）。』 波夜提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，如果比丘尼在僧團分衣時不隨順，就犯波夜提（Pāyantika）。隨順或不隨順，都得波夜提（Pāyantika）。（第一百三十七事完） 佛陀住在舍衛國（Śrāvastī）。當時，比丘尼僧團敲打揵椎（ghaṇṭā，集合僧眾的法器）集合，想要決斷事務，優婆和（Upava）比丘尼沒有去，派使者叫她說：『僧團已經集合想要決斷事務，你來吧。』她回答說：『你走遠點！我思惟這件事，認為它非法不正，是隨順愛慾、隨順嗔恨、隨順恐懼、隨順愚癡，所以不去。』因為這個緣故，僧團沒有成功決斷事務。僧團中有些比丘尼，少欲知足，奉行頭陀行（dhūtaṅga，苦行），聽到這件事心裡不高興，用種種因緣呵責她說：『怎麼能叫比丘尼，僧團決斷事務時不隨順呢？』種種呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，明知故問優婆和（Upava）比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能叫比丘尼，僧團決斷事務時不隨順呢？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼在僧團決斷事務時不隨順，犯波夜提（Pāyantika）。』 波夜提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，如果比丘尼在僧團決斷事務時
【English Translation】 English version: Because of this matter, the Sangha of both orders was assembled, and the Buddha, knowing the situation, deliberately asked the Bhikkhuni Upava: 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni if you do not comply when the Sangha distributes robes?' After rebuking her with various reasons, he told the Bhikkhus: 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni does not comply when the Sangha distributes robes, she commits a Pāyantika offense.' Pāyantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a Bhikkhuni does not comply when the Sangha distributes robes, she commits a Pāyantika offense. Whether complying or not complying, one incurs a Pāyantika offense. (End of the one hundred and thirty-seventh matter) The Buddha was residing in Śrāvastī. At that time, the Bhikkhuni Sangha struck the ghaṇṭā (a bell used to assemble the Sangha) to convene and resolve a matter. The Bhikkhuni Upava did not go and sent a messenger to call her, saying: 'The Sangha has convened to resolve a matter, please come.' She replied: 'Go away! I contemplate this matter and consider it unlawful and unjust, following desire, following anger, following fear, following delusion, therefore I will not go.' Because of this reason, the Sangha did not succeed in resolving the matter. Among the Bhikkhunis, some who were of few desires, content, and practicing dhūtaṅga (ascetic practices), were displeased upon hearing this and rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni if you do not comply when the Sangha resolves a matter?' After various rebukes, they reported the matter in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha of both orders, and knowing the situation, deliberately asked the Bhikkhuni Upava: 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni if you do not comply when the Sangha resolves a matter?' After rebuking her with various reasons, he told the Bhikkhus: 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni does not comply when the Sangha resolves a matter, she commits a Pāyantika offense.' Pāyantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a Bhikkhuni at the time when the Sangha is resolving a matter
不隨順者，波夜提。隨不隨順，隨得波夜提。(一百三十八事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，不囑他房舍，遊行聚落中。后失火燒僧坊，諸比丘尼各各自出衣缽，共相謂言：「出偷蘭難陀比丘尼衣缽。」有比丘尼言：「偷蘭難陀惡性喜瞋，失言不失、燒言不燒。」都不與出，火燒物盡。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，不囑他房舍，遊行聚落中？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，不囑他房舍，遊行聚落中？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，不囑他房舍，至聚落中，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，不以房舍囑他，至聚落中，波夜提。隨不囑他，隨得波夜提。(一百三十九事竟)
佛在舍衛國。爾時有迦羅比丘尼先是外道，棄捨經、律、阿毗曇，誦讀種種咒術。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，棄捨經、律、阿毗曇，誦讀種種咒術？」種種因緣呵已，向佛廣
【現代漢語翻譯】 現代漢語譯本： 不隨順者，犯波逸提罪（一種輕罪）。隨順不隨順的情況，每次隨順都犯波逸提罪。（第一百三十八事完）
佛陀在舍衛國。當時，偷蘭難陀（Thullananda）比丘尼，不囑託他人看管房舍，就進入聚落中。後來發生火災，燒燬了僧房，眾比丘尼各自搶救自己的衣缽，互相說道：『把偷蘭難陀比丘尼的衣缽拿出來。』有比丘尼說：『偷蘭難陀惡性喜怒，說沒丟的東西硬說丟了，說沒燒的東西硬說燒了。』都不幫她拿出衣缽，結果所有東西都被燒光了。其中有比丘尼，少欲知足，奉行頭陀行（一種苦行），聽到這件事心裡不高興，用各種理由呵責：『怎麼能叫比丘尼，不囑託他人看管房舍，就進入聚落中？』用各種理由呵責完畢，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責：『怎麼能叫比丘尼，不囑託他人看管房舍，就進入聚落中？』用各種理由呵責完畢，告訴眾比丘：『因為這十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，不囑託他人看管房舍，就進入聚落中，犯波逸提罪。』
波逸提的意思是，燒煮覆障，如果不懺悔，就能障礙修行。
這條戒律中，違犯的情況是，如果比丘尼，不把房舍囑託給他人看管，就進入聚落中，犯波逸提罪。每次不囑託他人，每次都犯波逸提罪。（第一百三十九事完）
佛陀在舍衛國。當時，有迦羅（Kala）比丘尼，先前是外道，拋棄了經、律、阿毗曇（Abhidhamma），誦讀各種咒術。其中有比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用各種理由呵責：『怎麼能叫比丘尼，拋棄經、律、阿毗曇，誦讀各種咒術？』用各種理由呵責完畢，向佛陀詳細稟告。
【English Translation】 English version: For one who does not comply, it is a Payattika. Whether complying or not complying, each instance of complying incurs a Payattika. (The one hundred and thirty-eighth matter is concluded)
The Buddha was in Shravasti (Sravasti, a major city in ancient India). At that time, the Bhikkhuni Thullananda (Thullananda, a named Bhikkhuni), without entrusting her dwelling to another, went into the settlement. Later, a fire broke out and burned down the monastery. The Bhikkhunis each rescued their robes and bowls, and said to each other, 'Take out Bhikkhuni Thullananda's robes and bowls.' One Bhikkhuni said, 'Thullananda is of a bad temper and prone to anger, saying what is not lost is lost, and what is not burned is burned.' They did not help her take out her belongings, and everything was burned. Among them, there was a Bhikkhuni who was content with little, practicing asceticism (dhuta), and upon hearing this matter, was displeased. She rebuked with various reasons, 'How can one be called a Bhikkhuni, not entrusting her dwelling to another, and going into the settlement?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the Sangha of both orders, and knowingly asked Bhikkhuni Thullananda, 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha rebuked with various reasons, 'How can one be called a Bhikkhuni, not entrusting her dwelling to another, and going into the settlement?' After rebuking with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni, without entrusting her dwelling to another, goes into the settlement, it is a Payattika.'
Payattika means burning, cooking, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, the offense is: if a Bhikkhuni, without entrusting her dwelling to another, goes into the settlement, it is a Payattika. Each time she does not entrust it to another, each time she incurs a Payattika. (The one hundred and thirty-ninth matter is concluded)
The Buddha was in Shravasti. At that time, there was a Bhikkhuni named Kala (Kala, a named Bhikkhuni), who was formerly a heretic. She abandoned the Sutras, Vinaya (Vinaya, monastic rules), and Abhidhamma (Abhidhamma, Buddhist philosophy), and recited various spells. Among them, there was a Bhikkhuni who was content with little, practicing asceticism, and upon hearing this matter, was displeased. She rebuked with various reasons, 'How can one be called a Bhikkhuni, abandoning the Sutras, Vinaya, and Abhidhamma, and reciting various spells?' After rebuking with various reasons, she reported the matter in detail to the Buddha.
說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，棄捨經、律、阿毗曇，讀誦種種咒術？」種種因緣訶已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，讀誦種種咒術，波逸提。」
波逸提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼讀誦種種咒術，若是偈說，偈偈波逸提；若是章說，章章波逸提；若別句說，句句波逸提。
不犯者，若讀誦治齒。咒腹痛咒、治毒咒，若為守護安隱，不犯。(一百四十事竟)
佛在舍衛國，爾時迦羅比丘尼先是外道，棄捨經、律、阿毗曇，教白衣兒讀誦種種咒術。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，棄捨經、律、阿毗曇，教白衣讀誦種種咒術？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問迦羅比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，棄捨經、律、阿毗曇，教白衣讀誦種種咒術？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，教白衣讀誦種種咒術，波夜提。」
波夜提者，燒
【現代漢語翻譯】 現代漢語譯本：佛陀因為這件事召集了比丘僧團和比丘尼僧團，明知故問迦羅比丘尼（Kala Bhikkhuni，一位比丘尼的名字）：「你真的做了這件事嗎？」她回答說：「確實做了，世尊！」佛陀用各種因緣來呵責她：「怎麼能稱為比丘尼，卻拋棄經、律、阿毗曇（Abhidhamma，論藏），去讀誦各種咒術呢？」用各種因緣呵責之後，告訴眾比丘：「因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼讀誦各種咒術，犯波逸提（Payantika，一種罪名）。」
波逸提的意思是，燒煮覆障，如果不懺悔，就能障礙修道。
在這條戒律中，違犯的情況是：如果比丘尼讀誦各種咒術，如果是偈頌，每一偈都犯波逸提；如果是章節，每一章節都犯波逸提；如果是單獨的句子，每一句都犯波逸提。
不違犯的情況是：如果讀誦治療牙齒的咒語、治療腹痛的咒語、治療毒的咒語，或者爲了守護安穩，就不算違犯。（第一百四十事完）
佛陀在舍衛國（Sravasti，古印度城市名）的時候，當時迦羅比丘尼先前是外道，她拋棄經、律、阿毗曇，教導在家信徒的孩子讀誦各種咒術。僧團中有些比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心中不悅，用各種因緣呵責她說：「怎麼能稱為比丘尼，卻拋棄經、律、阿毗曇，教導在家信徒讀誦各種咒術呢？」用各種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘僧團和比丘尼僧團，明知故問迦羅比丘尼：「你真的做了這件事嗎？」她回答說：「確實做了，世尊！」佛陀用各種因緣來呵責她：「怎麼能稱為比丘尼，卻拋棄經、律、阿毗曇，教導在家信徒讀誦各種咒術呢？」用各種因緣呵責之後，告訴眾比丘：「因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼教導在家信徒讀誦各種咒術，犯波夜提（Payantika，一種罪名）。」
波夜提的意思是，燒
【English Translation】 English version: The Buddha, on account of this matter, assembled the two communities of monks and nuns, and knowingly asked the Bhikkhuni Kala (Kala Bhikkhuni, name of a Bhikkhuni): 'Did you really do this thing?' She replied: 'I really did, O Blessed One!' The Buddha, with various reasons, rebuked her: 'How can one be called a Bhikkhuni, yet abandon the Sutras, the Vinaya, and the Abhidhamma (Abhidhamma, collection of philosophical texts), and recite various spells?' After rebuking her with various reasons, he said to the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni recites various spells, it is a Payantika (Payantika, a type of offense).'
Payantika means burning, obscuring; if one does not repent, it can obstruct the path.
In this precept, the offense is: if a Bhikkhuni recites various spells, if it is a verse, each verse is a Payantika; if it is a chapter, each chapter is a Payantika; if it is a separate sentence, each sentence is a Payantika.
The non-offense is: if one recites a spell to cure teeth, a spell to cure abdominal pain, a spell to cure poison, or for protection and safety, it is not an offense. (The one hundred and fortieth matter is complete)
The Buddha was in Sravasti (Sravasti, name of an ancient Indian city). At that time, the Bhikkhuni Kala was formerly a follower of other paths. She abandoned the Sutras, the Vinaya, and the Abhidhamma, and taught lay children to recite various spells. Among the Bhikkhunis, some were of few desires, content, and practiced the dhuta (dhuta, ascetic practices). Hearing of this matter, they were displeased and rebuked her with various reasons, saying: 'How can one be called a Bhikkhuni, yet abandon the Sutras, the Vinaya, and the Abhidhamma, and teach lay people to recite various spells?' After rebuking her with various reasons, they reported it in detail to the Buddha. The Buddha, on account of this matter, assembled the two communities of monks and nuns, and knowingly asked the Bhikkhuni Kala: 'Did you really do this thing?' She replied: 'I really did, O Blessed One!' The Buddha, with various reasons, rebuked her: 'How can one be called a Bhikkhuni, yet abandon the Sutras, the Vinaya, and the Abhidhamma, and teach lay people to recite various spells?' After rebuking her with various reasons, he said to the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni teaches lay people to recite various spells, it is a Payantika (Payantika, a type of offense).'
Payantika means burning
煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，教白衣讀誦種種咒術，若是偈說，偈偈波夜提；若是章說，章章波夜提；若別句說，句句波夜提。
不犯者，教讀誦治齒咒、腹痛咒、治毒咒，若為守護安隱故，不犯。(一百四十一事竟)
佛在舍衛國。爾時助調達比丘尼，常入出他家。到他家中，居士婦言：「善女！汝掃灑、敷床榻、然火煮食、下食。」是比丘尼即隨所教。更有善比丘尼來到是家，居士婦言：「善女！汝掃灑、敷床榻、然火煮食、下食。」答言：「我是汝婢供養汝耶？今汝等坐，使我執作。」居士婦言：「汝惡性憍慢，助調達比丘尼來，隨我語作。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責：「云何名比丘尼，與白衣掃灑、敷床榻、然火煮食、下食？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，與白衣作？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，與白衣作，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，白衣使掃地，掃者波夜提；若使灑地、
【現代漢語翻譯】 現代漢語譯本：燒煮覆障（指罪過），如果不懺悔，會障礙修行道路。
如果觸犯此戒，如果是比丘尼，教導在家居士讀誦各種咒術，如果是偈頌，每句偈頌犯波夜提（一種罪名）；如果是章節，每章節犯波夜提；如果是單獨的句子，每句犯波夜提。
不觸犯的情況：教導讀誦治療牙齒的咒語、治療腹痛的咒語、治療毒的咒語，或者爲了守護平安的緣故，不犯戒。（一百四十一事完）
佛陀在舍衛國的時候。當時，一位幫助提婆達多（Devadatta）的比丘尼（Bhikkhuni），經常出入別人家。到別人家后，居士的妻子說：『善女！你掃地、鋪床、燒火做飯、端飯。』這位比丘尼就按照她所說的去做。後來，另一位好的比丘尼來到這家，居士的妻子也說：『善女！你掃地、鋪床、燒火做飯、端飯。』比丘尼回答說：『我是你的奴婢來供養你嗎？現在你們坐著，卻讓我做這些事。』居士的妻子說：『你惡性驕慢，那個幫助提婆達多的比丘尼來，都聽我的話做。』僧團中，有少欲知足、修頭陀行的比丘尼，聽到這件事後心裡不高興，用各種理由呵斥：『怎麼能叫比丘尼，卻給在家居士掃地、鋪床、燒火做飯、端飯？』用各種理由呵斥之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧眾，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊！』佛陀用各種理由呵斥：『怎麼能叫比丘尼，卻給在家居士做這些事？』用各種理由呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼結戒。從今以後，這條戒律應當這樣說：如果比丘尼，給在家居士做這些事，犯波夜提。』
波夜提（Payatika）的意思是燒煮覆障（指罪過），如果不懺悔，會障礙修行道路。
如果觸犯此戒，如果是比丘尼，使喚在家居士掃地，掃地的人犯波夜提；如果使喚灑水、
【English Translation】 English version: 'Boiling covers obstacles; if one does not repent, it can obstruct the path.'
Among those who violate this, if a Bhikkhuni (female monastic), teaches a layperson to recite various mantras, if it is a verse, each verse is a Payatika (an offense); if it is a chapter, each chapter is a Payatika; if it is a separate sentence, each sentence is a Payatika.
Not an offense: teaching the recitation of a toothache mantra, a stomachache mantra, a poison-curing mantra, or if it is for the sake of protection and peace, it is not an offense. (End of one hundred and forty-one matters)
The Buddha was in Shravasti (a major city in ancient India). At that time, a Bhikkhuni who assisted Devadatta (a cousin of the Buddha who became his rival) often went in and out of other people's homes. When she arrived at a house, the householder's wife said, 'Good woman! Sweep, spread the bed, light the fire to cook, and serve the food.' The Bhikkhuni did as she was told. Later, another good Bhikkhuni came to the house, and the householder's wife said, 'Good woman! Sweep, spread the bed, light the fire to cook, and serve the food.' The Bhikkhuni replied, 'Am I your servant to serve you? Now you sit while I do these things.' The householder's wife said, 'You are wickedly arrogant. The Bhikkhuni who helps Devadatta comes and does as I say.' Among the Sangha (monastic community), there were Bhikkhunis who were content with little, practiced asceticism (dhuta), and were displeased upon hearing this. They rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni and yet sweep, spread the bed, light the fire to cook, and serve food for laypeople?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the two assemblies of monks and nuns and knowingly asked the Bhikkhuni who assisted Devadatta, 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni and yet do these things for laypeople?' After rebuking her with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni does these things for laypeople, it is a Payatika.'
Payatika (an offense) means 'boiling covers obstacles; if one does not repent, it can obstruct the path.'
Among those who violate this, if a Bhikkhuni orders a layperson to sweep the ground, the one who sweeps commits a Payatika; if she orders them to sprinkle water,
敷床榻、然火煮食、煮羹、下食，作者波夜提。若隨語閉門，突吉羅。(一百四十二事竟)
佛在舍衛國。爾時舍衛國節日，諸居士辦種種好飲食，出城至園中，但有諸新婦在家。偷蘭難陀比丘尼，與一家知識，早起著衣持缽入是家。新婦畏婿來、若婿父母來，于中門外與敷坐，共相問訊便坐。諸新婦頭面禮比丘尼足，現前而坐。比丘尼即為說法，經久閉目便唄，新婦恐婿來見、若婿父母來故，即便起去。第二、第三新婦亦復如是。比丘尼開眼，看見前無人在，心生慚愧舍坐處去。是家近大巷，有諸蔽惡人，入門見其坐床，四顧無人，便偷持去。諸新婦不聞比丘尼聲，共相謂言：「往看在不？」咸言：「不在。」「坐床在不？」答言：「不在。」作是念：「比丘尼必持至僧坊中。」遣使索言：「還我床來。」是比丘尼羞瞋故，不復至是家。是居士後於市中見人賣床，即還奪取。遣使語比丘尼言：「以得先床，汝可還來。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，坐白衣床，不付囑主便去？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，坐白衣床，不還付主
【現代漢語翻譯】 現代漢語譯本 鋪設床榻、點火煮食、煮羹、取用食物，這樣做的人犯波夜提（Pāyantika，一種罪名）。如果隨口答應后又關門，犯突吉羅（Duṣkṛta，一種輕罪）。（一百四十二事完畢）
佛陀在舍衛國（Śrāvastī）時。當時舍衛國正在過節，許多居士準備了各種美味的食物，出城到園林中游玩，只有一些新婦在家。偷蘭難陀（Thullanandā）比丘尼，與一家相識的人家有交情，一大早穿好衣服，拿著缽來到這家。新婦們害怕丈夫或丈夫的父母回來，就在中門外為比丘尼鋪設座位，互相問候后就坐下。新婦們以頭面禮拜比丘尼的腳，在她面前坐下。比丘尼就開始為她們說法，過了很久，她閉上眼睛開始唱誦。新婦們害怕丈夫看見，或者丈夫的父母回來，就起身離開了。第二、第三個新婦也這樣。比丘尼睜開眼睛，看見前面沒有人了，心中感到慚愧，就離開了座位。這家靠近大路，有一些行為不端的人，進門看見那張床，四處張望沒有人，就偷走了。新婦們聽不見比丘尼的聲音，互相說道：『去看看她在不在？』都說：『不在。』『床在不在？』回答說：『不在。』她們心想：『比丘尼一定是把床拿到僧坊（Saṃghārāma）里去了。』就派人去要床，說：『還我的床來。』這位比丘尼因為羞愧和惱怒，不再去這家。後來，這位居士在市場上看見有人賣床，就奪了回來。派人告訴比丘尼說：『已經拿回了原來的床，你可以回來了。』這些比丘尼中，有一些少欲知足、奉行頭陀行（dhūta-guṇa，苦行）的比丘尼，聽到這件事後心裡不高興，用各種理由呵責她說：『怎麼能叫比丘尼呢，坐在白衣的床上，不告知主人就離開？』用各種理由呵責完后，向佛陀詳細地說了這件事。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』回答說：『真的做了，世尊（Bhagavān）！』佛陀用各種理由呵責她說：『怎麼能叫比丘尼呢，坐在白衣的床上，不歸還給主人？』
【English Translation】 English version To prepare a bed, to light a fire for cooking, to cook soup, to take food, the doer commits a Pāyantika (an offense). If one closes the door after verbally agreeing, one commits a Duṣkṛta (a minor offense). (The one hundred and forty-two matters are concluded)
The Buddha was in Śrāvastī. At that time, it was a festival in Śrāvastī, and many householders prepared various delicious foods and went out of the city to the gardens, leaving only the new brides at home. The Bhikkhuni Thullanandā, who was acquainted with a certain family, got up early, put on her robes, and carried her bowl to this house. The new brides, fearing the arrival of their husbands or their husbands' parents, prepared a seat for the Bhikkhuni outside the middle gate. They greeted each other and sat down. The new brides bowed to the Bhikkhuni's feet with their heads and sat before her. The Bhikkhuni then began to teach them the Dharma, and after a long time, she closed her eyes and began to chant. The new brides, fearing that their husbands would see them, or that their husbands' parents would return, got up and left. The second and third new brides did the same. The Bhikkhuni opened her eyes and, seeing that there was no one in front of her, felt ashamed and left the seat. This house was near a main street, and there were some wicked people who, upon entering and seeing the bed, looked around and, finding no one, stole it away. The new brides, not hearing the Bhikkhuni's voice, said to each other, 'Let's go see if she's still there.' They all said, 'She's not.' 'Is the bed there?' The answer was, 'It's not.' They thought, 'The Bhikkhuni must have taken the bed to the Saṃghārāma (monastery).' They sent a messenger to ask for the bed, saying, 'Return my bed.' The Bhikkhuni, out of shame and anger, did not go to that house again. Later, the householder saw someone selling the bed in the market and took it back. He sent a messenger to tell the Bhikkhuni, 'I have recovered the original bed; you can come back.' Among the Bhikkhunis, there were some who were content with little, practiced dhūta-guṇa (ascetic practices), and upon hearing this matter, were displeased. They rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni, sitting on a layperson's bed and leaving without informing the owner?' After rebuking her with various reasons, they told the Buddha about this matter in detail. The Buddha, because of this matter, gathered the Sangha (community) of both orders, and knowingly asked the Bhikkhuni Thullanandā, 'Did you really do this?' She replied, 'I really did, Bhagavan (Blessed One)!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni, sitting on a layperson's bed and not returning it to the owner?'
便去？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，坐白衣床，不還付主便去，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼坐白衣床，不還付主便去，波夜提。隨不付去，隨得波夜提。(一百四十三事竟)
佛在舍衛國。爾時舍衛國有一大臣，凈潔自喜好出他過。語其婦言：「諸比丘尼不凈著弊棄衣，莫聽坐我床上。」婦答言：「爾。」言已便去。偷蘭難陀常入出是家，中前著衣持缽往到其家，居士婦言：「我丈夫凈潔自喜好出他過，是語我言：『諸比丘尼不凈著弊棄衣，莫聽坐我床上。』」偷蘭難陀比丘尼即便瞋言：「速去！汝等姓勝我耶？家勝我耶？若我不作比丘尼者，汝等當供給我。」即高褰衣坐其床上。諸居士呵責言：「諸比丘尼自言：『善好有功德。』不問主人輒坐他床上，如王夫人、如大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，不問主人坐他床上？」種種呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，不問主人坐他
【現代漢語翻譯】 現代漢語譯本： （比丘尼）就走了嗎？』佛陀用種種因緣呵斥了她之後，對比丘們說：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼坐在俗家人的床上，沒有歸還給主人就離開，犯波夜提罪。』
『波夜提』的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修道。
這條戒律中，如果比丘尼坐在俗家人的床上，沒有歸還給主人就離開，就犯波夜提罪。每次沒有歸還就離開，每次都犯波夜提罪。（第一百四十三事完）
佛陀住在舍衛國（Śrāvastī）。當時，舍衛國有一位大臣，喜歡乾淨，喜歡挑別人的毛病。他對他的妻子說：『那些比丘尼不乾淨，穿著破舊的衣服，不要讓她們坐在我的床上。』他的妻子回答說：『好的。』說完就離開了。偷蘭難陀（Thullanandā）經常出入這家。上午穿好衣服，拿著缽來到這家。居士的妻子說：『我的丈夫喜歡乾淨，喜歡挑別人的毛病，他對我說：『那些比丘尼不乾淨，穿著破舊的衣服，不要讓她們坐在我的床上。』』偷蘭難陀比丘尼聽了之後，非常生氣地說：『快走開！你們的姓氏比我高貴嗎？你們的家比我富有嗎？如果我不做比丘尼，你們都要供養我。』說完，就撩起衣服，坐在他的床上。各位居士責罵她說：『這些比丘尼自己說：『善良美好，有功德。』不問主人就隨便坐在別人的床上，像王夫人、像大臣的妻子一樣。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事後，心裡很不高興，向佛陀詳細地說了這件事。佛陀因為這件事召集了僧團，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『真的做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能稱為比丘尼，不問主人就坐在別人的床上？』種種呵斥之後，對比丘們說：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，不問主人就坐在別人的床
【English Translation】 English version: 'Then left?' After rebuking her with various reasons, the Buddha told the bhikkhus: 'For ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni sits on a layman's bed and leaves without returning it to the owner, it is a pācittiya.'
'Pācittiya' means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni sits on a layman's bed and leaves without returning it to the owner, it is a pācittiya. Each time she leaves without returning it, she commits a pācittiya. (The one hundred and forty-third incident is complete.)
The Buddha was in Śrāvastī (舍衛國). At that time, there was a minister in Śrāvastī who was clean and liked to find fault with others. He said to his wife: 'The bhikkhunis are unclean and wear tattered robes. Do not let them sit on my bed.' His wife replied: 'Yes.' After saying this, she left. Thullanandā (偷蘭難陀) often went in and out of this house. In the forenoon, she put on her robes, took her bowl, and went to the house. The layman's wife said: 'My husband is clean and likes to find fault with others. He told me: 'The bhikkhunis are unclean and wear tattered robes. Do not let them sit on my bed.'' The bhikkhuni Thullanandā became angry and said: 'Go away! Are your family names superior to mine? Is your family wealthier than mine? If I were not a bhikkhuni, you would have to provide for me.' Then she lifted her robe and sat on his bed. The laypeople scolded her, saying: 'The bhikkhunis say of themselves: 'Good and virtuous.' They sit on other people's beds without asking the owner, like the king's wife or the minister's wife.' Among them was a bhikkhuni who was content with little, practiced dhūta (頭陀行), and was unhappy when she heard about this. She told the Buddha about it in detail. Because of this matter, the Buddha gathered the Sangha and knowingly asked the bhikkhuni Thullanandā: 'Did you really do this?' She replied: 'I really did, O Blessed One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a bhikkhuni if you sit on other people's beds without asking the owner?' After rebuking her in various ways, he told the bhikkhus: 'For ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni sits on someone else's bed without asking the owner
床上，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，不問主人坐他床上，波夜提。隨不問坐，隨得波夜提。(一百四十四事竟)
佛在舍衛國。爾時舍衛國節日，諸居士辦種種好飲食，欲出城詣園林中。諸白衣婦洗浴以香涂身莊嚴頭面，治目涂發，著新好衣，內外莊嚴具。助調達比丘尼入是家，見居士婦問言：「汝洗浴以香涂身，莊嚴頭面，治目涂發，著新好衣，內外莊嚴具，欲作何等？」答言：「欲詣園林中游戲。」語比丘尼言：「善女！汝能去不？」答言：「能去。」問言：「汝欲乘乘、為當步去？」比丘尼言：「我等為是婢供養汝耶？云何當步？」居士婦言：「汝能上乘不？」比丘尼言：「汝等尚能，我何以不能？」是中有婦女羞夫婿、羞夫婿父母者，便閉車前後。有無婿及父母者，開車而去。諸比丘尼無所畏故，開車大語戲，共相隨去。諸居士呵責言：「諸比丘尼自言：『善好有功德。』乘車行，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，乘乘？」種種因緣呵已，語諸比丘：「以十利
【現代漢語翻譯】 現代漢語譯本： 『床上，波夜提。』
『波夜提』的意思是燒煮覆障，如果不懺悔，就會障礙修道。
如果比丘尼未經允許坐在別人的床上，就犯了波夜提罪。無論是否經過允許，只要坐了，就犯波夜提罪。（一百四十四事完）
佛陀在舍衛國。當時舍衛國正在過節，許多居士準備了各種美味的食物，打算出城去園林遊玩。一些在家婦女沐浴後用香塗抹身體，精心打扮頭面，修飾眼睛，梳理頭髮，穿上嶄新的漂亮衣服，內外都裝飾一新。助調達（Devadatta）比丘尼進入一家，看見居士婦人，問道：『你們沐浴後用香塗抹身體，精心打扮頭面，修飾眼睛，梳理頭髮，穿上嶄新的漂亮衣服，內外都裝飾一新，打算做什麼呢？』她們回答說：『打算去園林中游玩。』比丘尼說：『善女！你們能帶我去嗎？』她們回答說：『可以。』比丘尼問：『你們是坐車去，還是步行去？』比丘尼說：『我們難道是你們的婢女，需要步行嗎？』居士婦人說：『你能上車嗎？』比丘尼說：『你們尚且能，我為什麼不能？』其中有些婦女因為丈夫或丈夫的父母在場而感到羞澀，便將車的前後遮擋起來。有些沒有丈夫或父母在場的，就打開車子出發了。那些比丘尼因為無所顧忌，打開車子大聲說笑，一起跟隨而去。居士們責備說：『這些比丘尼自己說：『善良美好，有功德。』卻乘車出行，如同王夫人、大臣的妻子一樣。』其中有些比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心中不悅，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾，明知此事卻故意問助調達比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她：『怎麼能叫比丘尼乘車呢？』用種種因緣呵責之後，告訴眾比丘：『以十種利益』
【English Translation】 English version: 『On a bed, pāyattika.』
『Pāyattika』 means burning and obstructing; if there is no repentance, it can obstruct the path.
Among those who commit this offense, if a bhikkhuni sits on another's bed without asking the owner, it is a pāyattika offense. Whether she asks or not, if she sits, she commits a pāyattika offense. (End of one hundred and forty-four matters)
The Buddha was in Śrāvastī (舍衛國). At that time, it was a festival in Śrāvastī. Many householders prepared various delicious foods, intending to go out of the city to the gardens. Some laywomen bathed and perfumed their bodies, elaborately adorned their faces and heads, styled their eyes, combed their hair, and put on new and beautiful clothes, adorning themselves inside and out. Assisting Devadatta (調達) bhikkhunis entered a house, saw the householder's wives, and asked: 『You have bathed and perfumed your bodies, elaborately adorned your faces and heads, styled your eyes, combed your hair, and put on new and beautiful clothes, adorning yourselves inside and out. What are you planning to do?』 They replied: 『We plan to go to the gardens to play.』 The bhikkhunis said: 『Good women! Can you take me with you?』 They replied: 『Yes, we can.』 The bhikkhunis asked: 『Will you go by carriage or on foot?』 The bhikkhunis said: 『Are we your servants that we should walk?』 The householder's wives said: 『Can you get on the carriage?』 The bhikkhunis said: 『If you can, why can't I?』 Among them, some women were shy because their husbands or their husbands' parents were present, so they closed the front and back of the carriage. Some who had no husbands or parents present opened the carriage and left. Because the bhikkhunis had no fear, they opened the carriage, spoke loudly, laughed, and followed along. The householders scolded: 『These bhikkhunis say themselves: 『Good and virtuous.』 Yet they ride in carriages like the wives of kings and ministers.』 Among them, some bhikkhunis, with few desires, content, and practicing dhuta (頭陀, ascetic practices), were displeased upon hearing this and reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha (僧, monastic community) of both orders, knowingly asked Devadatta bhikkhunis: 『Did you really do this?』 She replied: 『Yes, I did, World Honored One!』 The Buddha scolded her with various reasons: 『How can you call a bhikkhuni riding in a carriage?』 After scolding with various reasons, he told the bhikkhus: 『With ten benefits』
故與比丘尼結戒。從今是戒應如是說：若比丘尼無病乘乘，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼無病乘乘，波夜提。隨無病乘乘，隨得波夜提。若病，不犯。(一百四十五事竟)
佛在舍衛國。爾時舍衛城王園精舍諸比丘尼，在中庭講堂內土埵上，有立作者、有紡者、有擘治者、有抖擻者、有作縈者、有纏手者。爾時眾多鬥將，到王園精舍，見諸比丘尼種種作，作是言：「若王聞者，諸粗㲲、細㲲、雜色㲲、欽婆羅，如是等物一時多辦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，紡作？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼紡績，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼紡績，波夜提。若縈、若績、若擘、若抖擻、若纏手，皆波夜提。隨動手，隨得波夜提。方便欲作，突吉羅。若還合縷，一轉一突吉羅。若為縫衣，繩綖乃至六兩，不犯。(一百四十六事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼得他質錢
【現代漢語翻譯】 現代漢語譯本： 因此，對比丘尼制定戒律。從今以後，這條戒律應當這樣說：『如果比丘尼沒有生病卻乘坐交通工具，犯波逸提。』 波逸提的意思是：燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，違犯的情況是：如果比丘尼沒有生病卻乘坐交通工具，犯波逸提。隨著沒有生病而乘坐交通工具的行為，就隨之犯波逸提。如果生病了，不犯。（第一百四十五事完） 佛陀在舍衛國。當時，舍衛城王園精舍的比丘尼們，在中庭講堂內的土堆上，有的站著製作，有的紡織，有的劈理，有的抖擻，有的製作線團，有的纏繞線。當時，許多將領來到王園精舍，看到比丘尼們做各種各樣的事情，就說：『如果國王知道這件事，各種粗毛織物、細毛織物、雜色毛織物、欽婆羅等物品就能一下子辦很多。』其中有比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，知道情況后故意問比丘尼們：『你們真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種因緣呵責她們說：『怎麼能叫比丘尼，卻紡織呢？』用各種因緣呵責之後，告訴比丘們：『因為十種利益的緣故，對比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼紡織，犯波逸提。』 波逸提的意思是：燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。 在這條戒律中，違犯的情況是：如果比丘尼紡織，犯波逸提。如果製作線團、紡織、劈理、抖擻、纏繞線，都犯波逸提。隨著動手，就隨之犯波逸提。想要方便製作，犯突吉羅。如果還合線，一轉就犯一個突吉羅。如果是爲了縫衣服，繩線乃至六兩，不犯。（第一百四十六事完） 佛陀在舍衛國。當時，偷蘭難陀（Thullananda）比丘尼得到別人的錢。
【English Translation】 English version: Therefore, the precept was established for the Bhikkhunis. From now on, this precept should be recited as follows: 'If a Bhikkhuni, without illness, rides in a vehicle, it is Pacittiya.' Pacittiya means: burning, covering, obstructing; if one does not repent, it can obstruct the path. In this precept, the offense is: if a Bhikkhuni, without illness, rides in a vehicle, it is Pacittiya. With each instance of riding in a vehicle without illness, one incurs Pacittiya. If one is ill, there is no offense. (The 145th matter is concluded) The Buddha was in Savatthi (舍衛國). At that time, the Bhikkhunis in the Jeta Grove (王園精舍) of Savatthi, in the courtyard of the lecture hall on a mound of earth, some were standing and making things, some were spinning, some were splitting fibers, some were shaking them out, some were making yarn balls, and some were winding thread. At that time, many generals came to the Jeta Grove and saw the Bhikkhunis doing various things, and said: 'If the king hears of this, various coarse wool fabrics, fine wool fabrics, multi-colored wool fabrics, kimchilla (欽婆羅) and other such items can be produced in large quantities at once.' Among them, there was a Bhikkhuni who was content with little, practicing Dhutanga (頭陀), and upon hearing this, she was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧) of both orders, and knowing the situation, deliberately asked the Bhikkhunis: 'Did you really do this?' They replied: 'Indeed, we did, O Blessed One!' The Buddha rebuked them with various reasons, saying: 'How can you be called Bhikkhunis and yet be spinning?' After rebuking them with various reasons, he told the Bhikkhus: 'For the sake of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni spins, it is Pacittiya.' Pacittiya means: burning, covering, obstructing; if one does not repent, it can obstruct the path. In this precept, the offense is: if a Bhikkhuni spins, it is Pacittiya. If one makes yarn balls, spins, splits fibers, shakes them out, or winds thread, all are Pacittiya. With each hand movement, one incurs Pacittiya. Intending to make it conveniently, it is Dukkata (突吉羅). If one rejoins the thread, one turn incurs one Dukkata. If it is for sewing clothes, rope thread up to six liang (兩), there is no offense. (The 146th matter is concluded) The Buddha was in Savatthi (舍衛國). At that time, the Bhikkhuni Thullananda (偷蘭難陀) received money from others.
，腰絡著市中行，有鈴聲出。諸居士聞已呵責言：「諸比丘尼自言：『善好有功德。』著腰絡行市中，如王夫人、如大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，著腰絡？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼著腰絡，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼著腰絡，波夜提。若作，突吉羅。若治，突吉羅。若與他著，突吉羅。(一百四十七事竟)
佛在王舍城。爾時助調達比丘尼，捉蓋入他舍。諸居士呵責言：「諸比丘尼自言：『善好有功德。』捉蓋入他家，如王夫人、如大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼。汝實作是事不答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，捉蓋入白衣家舍？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼捉蓋入白衣舍，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
【現代漢語翻譯】 現代漢語譯本 當時，一些比丘尼腰間繫著腰帶在市集中行走，非常顯眼。一些在家居士看到后，呵斥她們說：『這些比丘尼自稱是善良且有功德的，卻像王夫人、大臣的妻子一樣，繫著腰帶在市集中行走。』有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問偷蘭難陀比丘尼（Thullanandā，人名）：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能稱為比丘尼，卻佩戴腰帶呢？』用種種因緣呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼佩戴腰帶，犯波夜提（pāyattika，一種罪名）。』
波夜提（pāyattika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在此戒中，如果比丘尼佩戴腰帶，犯波夜提（pāyattika）。如果製作腰帶，犯突吉羅（dukkata，一種輕罪）。如果修理腰帶，犯突吉羅（dukkata）。如果送給他人佩戴，犯突吉羅（dukkata）。（第一百四十七事完）
佛陀在王舍城（Rājagṛha）。當時，一位幫助調達（Devadatta，人名）的比丘尼，拿著傘進入他人家中。一些在家居士呵斥她們說：『這些比丘尼自稱是善良且有功德的，卻像王夫人、大臣的妻子一樣，拿著傘進入他人家中。』有一位比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問幫助調達的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能稱為比丘尼，卻拿著傘進入在家人的家中呢？』用種種因緣呵斥之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼拿著傘進入在家人的家中，犯波夜提（pāyattika）。』
波夜提（pāyattika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
【English Translation】 English version At one time, some bhikkhunis (female monks) were walking in the marketplace with waistbands, which was very conspicuous. Some lay devotees, upon seeing this, rebuked them, saying: 'These bhikkhunis claim to be virtuous and meritorious, yet they walk in the marketplace wearing waistbands, like the wives of kings or ministers.' One bhikkhuni, content with little, practicing dhūta (ascetic practices), upon hearing this matter, felt displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (community) of bhikkhus (male monks) and bhikkhunis, and knowingly asked Thullanandā bhikkhuni: 'Did you really do this?' She replied: 'Indeed, I did, Lord!' The Buddha rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and wear a waistband?' After rebuking her with various reasons, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni wears a waistband, it is pāyattika (an offense).'
Pāyattika means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment.
In this precept, if a bhikkhuni wears a waistband, it is pāyattika. If she makes a waistband, it is dukkata (a minor offense). If she repairs a waistband, it is dukkata. If she gives it to another to wear, it is dukkata. (End of the one hundred and forty-seventh matter)
The Buddha was in Rājagṛha (city name). At that time, a bhikkhuni who was assisting Devadatta (name of a person), was holding an umbrella and entering another's house. Some lay devotees rebuked them, saying: 'These bhikkhunis claim to be virtuous and meritorious, yet they hold umbrellas and enter other people's houses, like the wives of kings or ministers.' One bhikkhuni, content with little, practicing dhūta, upon hearing this matter, felt displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of bhikkhus and bhikkhunis, and knowingly asked the bhikkhuni who was assisting Devadatta: 'Did you really do this?' She replied: 'Indeed, I did, Lord!' The Buddha rebuked her with various reasons, saying: 'How can one be called a bhikkhuni and hold an umbrella and enter a layperson's house?' After rebuking her with various reasons, he told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni holds an umbrella and enters a layperson's house, it is pāyattika.'
Pāyattika means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment.
是中犯者，若比丘尼捉蓋入白衣舍，波夜提。隨捉，隨得波夜提。若倒蓋入，不犯。(一百四十八事竟)
佛在舍衛國。爾時有比丘尼名修阇多，端正姝好，人所喜見。有一長者兒，名郁多羅，舊相知識，共語共事。是兒住憍薩羅國缽多羅聚落，是比丘尼為是兒故，離有比丘住處安居。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，離有比丘住處安居？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問修阇多：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，離有比丘住處安居？」種種呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，離有比丘住處安居，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼離有比丘住處安居，波夜提。隨離，隨得波夜提。(一百四十九事竟)
佛在王舍城。爾時助調達比丘尼，安居竟不二部僧中求三事自恣說見聞疑罪。是中有比丘尼，少欲知足行頭陀聞是事心不喜，種種因緣呵責言：「云何名比丘尼，安居竟不二部僧中求三事自恣說見聞疑罪？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘
【現代漢語翻譯】 現代漢語譯本：
如果有人違犯這條戒律，如果比丘尼拿著傘蓋進入在家人的住所，就觸犯了波夜提罪（Pāyantika，一種輕罪）。每拿一次，每進入一次，就觸犯一次波夜提罪。如果把傘蓋倒過來拿進入，則不犯戒。（第一百四十八事完）
佛陀住在舍衛國（Śrāvastī）。當時，有一位名叫修阇多（Sujātā）的比丘尼，容貌端正美麗，人人都喜歡見到她。有一位長者的兒子，名叫郁多羅（Uttara），與她舊相識，常常一起說話做事。這位郁多羅住在憍薩羅國（Kośala）的缽多羅聚落（Paṭaliputra），這位比丘尼爲了他，離開了有比丘居住的地方去安居。有些比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心裡不高興，用各種理由責備她說：『怎麼能叫比丘尼呢，竟然離開有比丘居住的地方去安居？』用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（比丘僧團和比丘尼僧團），知道這件事後故意問修阇多：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能叫比丘尼呢，竟然離開有比丘居住的地方去安居？』用各種理由責備之後，告訴各位比丘：『因為有十種利益，所以要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼離開有比丘居住的地方去安居，就觸犯波夜提罪。』
波夜提（Pāyantika）的意思是燒煮覆蓋障礙，如果不懺悔，就會障礙修道。
如果有人違犯這條戒律，如果比丘尼離開有比丘居住的地方去安居，就觸犯波夜提罪。每離開一次，就觸犯一次波夜提罪。（第一百四十九事完）
佛陀住在王舍城（Rājagṛha）。當時，一位幫助提婆達多（Devadatta）的比丘尼，安居結束后，沒有在二部僧團中請求通過三種方式進行自恣（pravāraṇā，僧團成員互相指出過失，以便改正），即說出自己的見、聞、疑罪。有些比丘尼，少欲知足，奉行頭陀行，聽到這件事後心裡不高興，用各種理由責備她說：『怎麼能叫比丘尼呢，安居結束后，不在二部僧團中請求通過三種方式進行自恣，說出自己的見、聞、疑罪？』用各種理由責備之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團，知道這件事後故意問幫助提婆達多的比丘尼
【English Translation】 English version:
If one violates this, if a Bhikkhuni (Bhikkhunī, a fully ordained female monastic) holds an umbrella and enters a layperson's dwelling, it is a Pāyantika (Pāyantika, an offense requiring confession). With each holding, with each entry, one incurs a Pāyantika. If entering with the umbrella inverted, there is no offense. (The one hundred and forty-eighth matter is complete.)
The Buddha was in Śrāvastī (Śrāvastī, an ancient city in India). At that time, there was a Bhikkhuni named Sujātā (Sujātā, a Bhikkhuni's name), who was upright and beautiful, pleasing to behold. There was a wealthy man's son, named Uttara (Uttara, a man's name), an old acquaintance, who often spoke and worked together with her. This son lived in Paṭaliputra (Paṭaliputra, a city) in the Kośala (Kośala, an ancient kingdom) country. This Bhikkhuni, for the sake of this son, left a place where Bhikkhus (Bhikkhu, a fully ordained male monastic) resided to observe the rainy season retreat (vassa). Some Bhikkhunis there, content with little, practicing dhūta (dhūta, ascetic practices), upon hearing this matter, were displeased and reproached her with various reasons, saying: 'How can one be called a Bhikkhuni, yet leave a place where Bhikkhus reside to observe the rainy season retreat?' After reproaching her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (Sangha, monastic community) of both orders (Bhikkhus and Bhikkhunis), and knowing the matter, deliberately asked Sujātā: 'Did you really do this?' She replied: 'Indeed, I did, Lord!' The Buddha reproached her with various reasons, saying: 'How can one be called a Bhikkhuni, yet leave a place where Bhikkhus reside to observe the rainy season retreat?' After reproaching her with various reasons, he told the Bhikkhus: 'Because of ten benefits, I will establish a rule for the Bhikkhunis. From now on, this rule should be stated thus: If a Bhikkhuni leaves a place where Bhikkhus reside to observe the rainy season retreat, it is a Pāyantika.'
Pāyantika (Pāyantika) means burning, covering, and obstructing; if one does not repent, it can obstruct the path.
If one violates this, if a Bhikkhuni leaves a place where Bhikkhus reside to observe the rainy season retreat, it is a Pāyantika. With each departure, one incurs a Pāyantika. (The one hundred and forty-ninth matter is complete.)
The Buddha was in Rājagṛha (Rājagṛha, an ancient city in India). At that time, a Bhikkhuni who assisted Devadatta (Devadatta, a cousin of the Buddha), after completing the rainy season retreat, did not seek pravāraṇā (pravāraṇā, invitation) in the Sangha of both orders by declaring offenses seen, heard, or suspected. Some Bhikkhunis there, content with little, practicing dhūta, upon hearing this matter, were displeased and reproached her with various reasons, saying: 'How can one be called a Bhikkhuni, yet after completing the rainy season retreat, not seek pravāraṇā in the Sangha of both orders by declaring offenses seen, heard, or suspected?' After reproaching her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowing the matter, deliberately asked the Bhikkhuni who assisted Devadatta
尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，安居竟不二部僧中求三事自恣說見聞疑罪？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼安居竟，不二部僧中求三事自恣說見聞疑，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼安居竟，不於二部僧中求三事自恣說見聞疑罪，波夜提。隨不求三事自恣說，隨得波夜提。(一百五十事竟)
佛在王舍城。爾時助調達比丘尼，半月半月不往僧中求教誡。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，半月半月不往僧中求教誡？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，半月半月不往僧中求教誡？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，半月半月不往僧中求教誡，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼半月不往僧中求教誡，波夜提。隨不求，隨得波夜提。(一百五十一事竟)
【現代漢語翻譯】 現代漢語譯本 尼（Bhikkhuni，比丘尼）：『你真的做了這件事嗎？』回答說：『確實做了，世尊（世尊）！』佛陀（佛）以種種因緣呵責說：『怎麼能稱為比丘尼（Bhikkhuni），安居結束后不在二部僧團中請求三事自恣，說見、聞、疑罪呢？』以種種因緣呵責后，告訴眾比丘（Bhikkhu）：『因為有十種利益，所以為比丘尼（Bhikkhuni）制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼（Bhikkhuni）安居結束后，不在二部僧團中請求三事自恣，說見、聞、疑罪，犯波夜提（Payatika）。』
波夜提（Payatika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
在此戒中，如果比丘尼（Bhikkhuni）安居結束后，不在二部僧團中請求三事自恣，說見、聞、疑罪，就犯波夜提（Payatika）。隨著不請求三事自恣，就隨著得到波夜提（Payatika）。（第一百五十事完）
佛陀（佛）在王舍城（Rajagrha）。當時，幫助提婆達多（Devadatta）的比丘尼（Bhikkhuni），每半個月都不去僧團中請求教誡。有些比丘尼（Bhikkhuni），少欲知足，奉行頭陀行（Dhuta），聽到這件事後心生不悅，以種種因緣呵責說：『怎麼能稱為比丘尼（Bhikkhuni），每半個月都不去僧團中請求教誡呢？』以種種因緣呵責后，向佛陀（佛）詳細稟告。佛陀（佛）因為這件事召集二部僧團，明知故問幫助提婆達多（Devadatta）的比丘尼（Bhikkhuni）：『你真的做了這件事嗎？』回答說：『確實做了，世尊（世尊）！』佛陀（佛）以種種因緣呵責說：『怎麼能稱為比丘尼（Bhikkhuni），每半個月都不去僧團中請求教誡呢？』以種種因緣呵責后，告訴眾比丘（Bhikkhu）：『因為有十種利益，所以為比丘尼（Bhikkhuni）制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼（Bhikkhuni），每半個月不去僧團中請求教誡，犯波夜提（Payatika）。』
波夜提（Payatika）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
在此戒中，如果比丘尼（Bhikkhuni）每半個月不去僧團中請求教誡，就犯波夜提（Payatika）。隨著不請求，就隨著得到波夜提（Payatika）。（第一百五十一事完）
【English Translation】 English version Bhikkhuni (Bhikkhuni): 'Did you really do this?' She answered: 'I really did, Lord (世尊)!' The Buddha (佛) rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni (Bhikkhuni) if, after the Retreat, you do not ask for the three things of self-permission and speak of what you have seen, heard, and doubted in the Sangha of both orders?' After rebuking her with various reasons, he told the Bhikkhus (Bhikkhu): 'Because of the ten benefits, I have established a precept for the Bhikkhunis (Bhikkhuni). From now on, this precept should be stated as follows: If a Bhikkhuni (Bhikkhuni), after the Retreat, does not ask for the three things of self-permission and speak of what she has seen, heard, and doubted in the Sangha of both orders, she commits a Payatika (Payatika). As she does not ask for the three things of self-permission, she incurs Payatika (Payatika) accordingly. (End of the 150th matter)'
Payatika (Payatika) means burning, covering, and obstructing. If one does not repent, it can obstruct the path of practice.
In this precept, if a Bhikkhuni (Bhikkhuni), after the Retreat, does not ask for the three things of self-permission and speak of what she has seen, heard, and doubted in the Sangha of both orders, she commits a Payatika (Payatika). As she does not ask for the three things of self-permission, she incurs Payatika (Payatika) accordingly. (End of the 150th matter)
The Buddha (佛) was in Rajagrha (王舍城). At that time, a Bhikkhuni (Bhikkhuni) who was helping Devadatta (提婆達多) did not go to the Sangha to ask for instruction every half month. Some Bhikkhunis (Bhikkhuni), content with little desire and practicing Dhuta (頭陀行), were displeased upon hearing this and rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni (Bhikkhuni) if you do not go to the Sangha to ask for instruction every half month?' After rebuking her with various reasons, they reported the matter in detail to the Buddha (佛). The Buddha (佛), because of this matter, gathered the Sangha of both orders and knowingly asked the Bhikkhuni (Bhikkhuni) who was helping Devadatta (提婆達多): 'Did you really do this?' She answered: 'I really did, Lord (世尊)!' The Buddha (佛) rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni (Bhikkhuni) if you do not go to the Sangha to ask for instruction every half month?' After rebuking her with various reasons, he told the Bhikkhus (Bhikkhu): 'Because of the ten benefits, I have established a precept for the Bhikkhunis (Bhikkhuni). From now on, this precept should be stated as follows: If a Bhikkhuni (Bhikkhuni) does not go to the Sangha to ask for instruction every half month, she commits a Payatika (Payatika).'
Payatika (Payatika) means burning, covering, and obstructing. If one does not repent, it can obstruct the path of practice.
In this precept, if a Bhikkhuni (Bhikkhuni) does not go to the Sangha to ask for instruction every half month, she commits a Payatika (Payatika). As she does not ask, she incurs Payatika (Payatika) accordingly. (End of the 151st matter)
佛在王舍城。爾時助調達比丘尼，無病不往受教誡。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，無病不往受教誡？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，無病不往受教誡？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼無病，不往僧中受教誡，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼無病，不往受教誡，波夜提。隨無病不往受教誡，隨得波夜提。若病，不犯。(一百五十二事竟)
十誦尼律卷第四十六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十七(第七誦之六)
後秦北印度三藏弗若多羅共羅什譯尼律第六
佛在俱舍彌國。爾時迦留羅提舍比丘命終，有姊妹比丘尼七人，名偷蘭難陀尼、周那難陀尼、提舍尼、憂波提舍尼、提舍域多尼、提舍婆羅那尼、提舍叉多尼，是諸比丘尼有大勢力，集薪木材燒是比丘身，拾骨起塔。爾時有一比丘名迦陀，從和耆國遊行向維耶離，道中見是塔，問：「是誰塔？」答言：「迦
【現代漢語翻譯】 現代漢語譯本：佛陀在王舍城。當時，助調達比丘尼（a nun who assists Devadatta），沒有生病卻不去接受教誡。有一位比丘尼，少欲知足，奉行頭陀行（ascetic practices），聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能稱為比丘尼，沒有生病卻不去接受教誡？』用各種理由呵責之後，向佛陀詳細稟告了這件事。佛陀因為這件事召集了二部僧團（bhikkhus and bhikkhunis），明知此事卻故意問助調達比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能稱為比丘尼，沒有生病卻不去接受教誡？』用各種理由呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼沒有生病，不去僧團中接受教誡，犯波夜提（Pāyantika，一種罪名）。』
波夜提（Pāyantika）的意思是，燒煮覆障，如果不懺悔，能障礙修道。
這條戒律中，如果比丘尼沒有生病，不去接受教誡，就犯波夜提（Pāyantika）。只要沒有生病卻不去接受教誡，就犯波夜提（Pāyantika）。如果生病了，就不算犯戒。（第一百五十二事完）
《十誦尼律》卷第四十六 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第四十七（第七誦之六）
後秦北印度三藏弗若多羅（Punyatara）與鳩摩羅什（Kumarajiva）合譯《尼律》第六
佛陀在俱舍彌國（Kausambi）。當時，迦留羅提舍比丘（Kaludayi-sthavira）命終，有七位姐妹比丘尼，名叫偷蘭難陀尼（Thullananda）、周那難陀尼（Chunna-nanda）、提舍尼（Tissani）、憂波提舍尼（Upatissani）、提舍域多尼（Tissa-datta）、提舍婆羅那尼（Tissa-palana）、提舍叉多尼（Tissa-khata）。這些比丘尼有很大的勢力，聚集柴木焚燒這位比丘的遺體，拾取骨頭建造佛塔。當時有一位比丘名叫迦陀（Katha），從和耆國（Vajjika）前往維耶離（Vaisali），途中看見這座佛塔，問道：『這是誰的塔？』回答說：『是迦留羅提舍（Kaludayi-sthavira）的塔。』
【English Translation】 English version: The Buddha was in Rajagriha (Wangshecheng). At that time, Bhikkhuni (nun) who assisted Devadatta (Zhutiaoda), did not attend the teachings despite being healthy. There was a Bhikkhuni who was content with little, practiced asceticism (Tuo Tuo), and upon hearing this, was displeased. She rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni if you do not attend the teachings when you are not sick?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, knowing this matter, gathered the Sangha (monastic community) of both Bhikkhus (monks) and Bhikkhunis, and knowingly asked the Bhikkhuni who assisted Devadatta, 'Did you really do this?' She replied, 'I did, World Honored One!' The Buddha rebuked her with various reasons, saying, 'How can you be called a Bhikkhuni if you do not attend the teachings when you are not sick?' After rebuking her with various reasons, he told the Bhikkhus, 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be stated as follows: If a Bhikkhuni, without illness, does not attend the Sangha to receive teachings, she commits a Pāyantika (Boyeti, an offense).'
Pāyantika (Boyeti) means burning and obstructing. If one does not repent, it can obstruct the path to enlightenment.
In this precept, if a Bhikkhuni is not ill and does not attend the teachings, she commits a Pāyantika (Boyeti). Whenever she is not ill and does not attend the teachings, she commits a Pāyantika (Boyeti). If she is ill, she does not commit an offense. (End of the one hundred and fifty-second matter)
Vinaya in Ten Recitations, Volume 46 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 47 (Sixth of the Seventh Recitation)
Translated by Punyatara (Furuoduoluo), a Tripitaka master from Northern India during the Later Qin Dynasty, together with Kumarajiva (Jiumoluoshi), the Sixth Bhikkhuni Vinaya
The Buddha was in Kausambi (Jushemi). At that time, the Bhikkhu Kaludayi-sthavira (Jialuoluotishe) passed away. There were seven Bhikkhuni sisters named Thullananda (Toulandannantuo), Chunna-nanda (Zhounannantuo), Tissani (Tisheni), Upatissani (Youpotisheni), Tissa-datta (Tisheyuduo), Tissa-palana (Tishepoluona), and Tissa-khata (Tishechatuo). These Bhikkhunis had great influence. They gathered firewood and cremated the Bhikkhu's body, collecting the bones to build a stupa. At that time, there was a Bhikkhu named Katha (Jiatuo) who was traveling from Vajjika (Heqi) to Vaisali (Weiyeli). He saw the stupa on the way and asked, 'Whose stupa is this?' They replied, 'It is the stupa of Kaludayi-sthavira (Jialuoluotishe).'
留羅提舍比丘塔。」又言：「此凡夫人，何用起塔？」即壞是塔，敷繩床坐上。偷蘭難陀比丘尼，聞迦陀比丘破其兄塔、敷床坐上，聞已瞋恚，語諸妹言：「各持針線來，縫是比丘著床。」是僧坊近道，時優波離過，聞如是事，即往語是比丘言：「汝在此中坐者，諸比丘尼正爾當來縫汝著床。」答言：「若縫我著床者，我從此臭身得脫。」優波離言：「汝雖脫臭身，諸比丘尼當得大罪。」是比丘即入禪定，令身不現，優波離即出去。諸比丘尼入，共相謂言：「是比丘在不？」即看不見，手摸繩床看猶覺有暖，作是言：「必是本剃毛人優波離教使走去。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，有比丘住處，外門不問便入？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，有比丘住處，外門不問便入？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，有比丘住處，外門不問便入，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，有比丘住處，外門不問便入，波夜提。隨不問入，隨得
【現代漢語翻譯】 現代漢語譯本： 留羅提舍比丘（Luroti舍比丘）建造了一座塔。」又說：「這個凡夫俗子，建塔有什麼用？」於是就毀壞了那座塔，鋪上繩床坐在上面。偷蘭難陀比丘尼（Thullananda，比丘尼的名字），聽說迦陀比丘（迦陀比丘）毀壞了她哥哥的塔，還鋪上床坐在上面，聽了之後非常生氣，對她的姐妹們說：「各自拿著針線來，把這個比丘縫在床上。」這個僧房靠近道路，當時優波離（Upali，佛陀十大弟子之一，持戒第一）經過，聽說了這件事，就去告訴那個比丘說：「你在這裡坐著，那些比丘尼正要來把你縫在床上。」比丘回答說：「如果她們把我縫在床上，我就能從這個臭皮囊里解脫出來了。」優波離說：「你雖然脫離了臭皮囊，那些比丘尼卻要犯下大罪。」那個比丘就進入禪定，讓身體隱形不見，優波離就離開了。那些比丘尼進來，互相問道：「那個比丘在嗎？」就四處檢視卻看不見，用手摸繩床，感覺還有餘溫，就說：「一定是以前給這人剃頭的優波離教唆他逃走了。」這些比丘尼中，有少欲知足、奉行頭陀行的，聽說了這件事，心裡很不高興，用各種理由責備說：「怎麼能叫比丘尼呢，有比丘居住的地方，不敲外面的門就進來了？」用各種理由責備之後，向佛陀詳細地說了這件事。佛陀因為這件事召集了二部僧眾，明知故問偷蘭難陀比丘尼：「你真的做了這件事嗎？」回答說：「確實做了，世尊！」佛陀用各種理由責備說：「怎麼能叫比丘尼呢，有比丘居住的地方，不敲外面的門就進來了？」用各種理由責備之後，告訴眾比丘：「因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，有比丘居住的地方，不敲外面的門就進去，犯波夜提（Payattika，一種罪名）。」 波夜提（Payattika，一種罪名）的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 這條戒律中，如果比丘尼，有比丘居住的地方，不敲外面的門就進去，犯波夜提（Payattika，一種罪名）。只要不敲門就進去，就犯戒。
【English Translation】 English version: Luroti Bhikkhu (Luroti, a bhikkhu's name) built a stupa.' He further said, 'What is the use of building a stupa for this ordinary person?' Then he destroyed the stupa and spread out a rope bed to sit on. Thullananda Bhikkhuni (Thullananda, a bhikkhuni's name), heard that Kàtha Bhikkhu (Kàtha, a bhikkhu's name) had destroyed her brother's stupa and was sitting on a bed spread out on it. Having heard this, she became angry and said to her sisters, 'Each of you bring needle and thread and sew this bhikkhu to the bed.' This monastery was near the road, and at that time Upali (Upali, one of the Buddha's ten main disciples, foremost in upholding the Vinaya) was passing by. He heard of this matter and went to tell the bhikkhu, 'If you sit here, the bhikkhunis will come and sew you to the bed.' The bhikkhu replied, 'If they sew me to the bed, I will be freed from this stinking body.' Upali said, 'Although you are freed from the stinking body, the bhikkhunis will incur great demerit.' The bhikkhu then entered into meditation, making his body invisible, and Upali left. The bhikkhunis entered and asked each other, 'Is the bhikkhu here?' They looked around but could not see him. They touched the rope bed and felt that it was still warm, and said, 'It must have been Upali, who used to shave this person's head, who taught him to run away.' Among these bhikkhunis, there were some who were content with little, who practiced asceticism. Hearing of this matter, they were displeased and rebuked them with various reasons, saying, 'How can you be called bhikkhunis? You entered a place where a bhikkhu was staying without knocking on the outer door?' After rebuking them with various reasons, they told the Buddha about this matter in detail. Because of this matter, the Buddha assembled the Sangha of both orders, and knowingly asked Thullananda Bhikkhuni, 'Did you really do this?' She replied, 'I did, Lord!' The Buddha rebuked her with various reasons, saying, 'How can you be called bhikkhunis? You entered a place where a bhikkhu was staying without knocking on the outer door?' After rebuking her with various reasons, he told the bhikkhus, 'For these ten benefits, I establish a rule for the bhikkhunis. From now on, this rule should be recited as follows: If a bhikkhuni enters a place where a bhikkhu is staying without knocking on the outer door, she commits a Payattika (Payattika, a type of offense).' Payattika (Payattika, a type of offense) means burning, covering, obstructing. If one does not repent, it can obstruct the path to enlightenment. In this rule, if a bhikkhuni enters a place where a bhikkhu is staying without knocking on the outer door, she commits a Payattika (Payattika, a type of offense). As soon as she enters without knocking, she commits an offense.
爾所波夜提。(一百五十三事竟)
佛在舍衛國。爾時佛不在比丘尼僧前結同戒，在比丘僧前結同戒已，語諸比丘：「汝等向比丘尼僧說。」佛即入房坐禪。諸比丘共相謂言：「佛結同戒，教我等向諸比丘尼僧說。誰能為諸比丘尼僧說？」又念：「長老跋提比丘，有福德威力名聞流佈，是長老跋提比丘，能往詣王園精舍，為比丘尼僧說同戒。」諸比丘即往是比丘所言：「佛為我等結同戒，語我等言：『汝等向比丘尼僧說。』即入房坐禪。我等作是思惟：『誰能為比丘尼僧說同戒？』又作是念：『長老跋提比丘，有福德威力名聞流佈，必能為說。』汝能為王園精舍比丘尼僧說同戒不？」長老跋提默然受之，諸比丘即頭面禮跋提足右繞而去。是夜過已，跋提比丘著衣持缽，共後行比丘入舍衛城乞食。食後到王園比丘尼精舍，諸比丘尼遙見長老跋提比丘來，即起與敷床榻坐處，有辦水者，有辦草者。跋提到已，洗腳就座坐已，令集比丘尼僧。集已語言：「諸善女！佛結同戒，我及汝等應共受持。」是中有長老善好比丘尼，皆言：「善好。」偷蘭難陀比丘尼喑嗌不受。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，喑嗌向比丘？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而
【現代漢語翻譯】 現代漢語譯本：爾所波夜提。（一百五十三事完）
佛陀在舍衛國。當時，佛陀沒有在比丘尼僧團前結同戒，而是在比丘僧團前結同戒后，告訴眾比丘：『你們去向比丘尼僧團宣說。』佛陀說完就進入禪房坐禪。眾比丘互相商議說：『佛陀結了同戒，教我們去向比丘尼僧團宣說，誰能為比丘尼僧團宣說呢？』又想到：『長老跋提比丘，有福德、有威力、名聞遠播，這位長老跋提比丘，能夠前往王園精舍，為比丘尼僧團宣說同戒。』眾比丘就前往跋提比丘處說：『佛陀為我們結了同戒，告訴我們說：『你們去向比丘尼僧團宣說。』說完就進入禪房坐禪。我們這樣思惟：『誰能為比丘尼僧團宣說同戒呢？』又這樣想：『長老跋提比丘，有福德、有威力、名聞遠播，必定能夠為她們宣說。』您能為王園精舍的比丘尼僧團宣說同戒嗎？』長老跋提默然接受了。眾比丘就頂禮跋提的腳，右繞后離去。當天晚上過去後，跋提比丘穿好衣服，拿著缽，和隨行的比丘進入舍衛城乞食。乞食完畢后，到達王園比丘尼精舍，眾比丘尼遠遠地看見長老跋提比丘來了，就起身為他鋪設床榻座位，有的準備水，有的準備草。跋提到達后，洗了腳，就座坐定后，讓集合比丘尼僧團。集合完畢后，他說：『各位善女！佛陀結了同戒，我和你們應當共同受持。』其中有長老善好比丘尼，都說：『很好。』偷蘭難陀（Thullananda）比丘尼瘖啞不接受。其中有比丘尼，少欲知足，奉行頭陀（dhuta），聽到這件事心裡不高興，用種種理由呵責說：『怎麼能叫比丘尼，瘖啞地面對比丘呢？』用種種理由呵責完畢后，向佛陀詳細稟告。佛陀因為這件事召集二部僧團，得知情況后
【English Translation】 English version: Er suo bo ye ti. (The one hundred and fifty-three matters are completed.)
The Buddha was in Shravasti (Savatthi, a major city in ancient India). At that time, the Buddha did not establish the shared precepts (samāna-śīla) before the Bhikkhuni Sangha (community of nuns), but after establishing the shared precepts before the Bhikkhu Sangha (community of monks), he told the Bhikkhus: 'You should go and tell the Bhikkhuni Sangha.' After speaking, the Buddha entered his chamber and sat in meditation. The Bhikkhus discussed among themselves, saying: 'The Buddha has established the shared precepts and instructed us to tell the Bhikkhuni Sangha. Who can tell the Bhikkhuni Sangha?' Then they thought: 'The elder Bhadra (Bhadra, meaning 'auspicious' or 'good') Bhikkhu, who has merit, power, and widespread fame, this elder Bhadra Bhikkhu, is able to go to the King's Garden Monastery (Rājārāma) and tell the Bhikkhuni Sangha about the shared precepts.' The Bhikkhus then went to the Bhikkhu and said: 'The Buddha has established the shared precepts for us and told us: 'You should go and tell the Bhikkhuni Sangha.' After speaking, he entered his chamber and sat in meditation. We thought: 'Who can tell the Bhikkhuni Sangha about the shared precepts?' Then we thought: 'The elder Bhadra Bhikkhu, who has merit, power, and widespread fame, will surely be able to tell them.' Can you tell the Bhikkhuni Sangha at the King's Garden Monastery about the shared precepts?' The elder Bhadra silently accepted. The Bhikkhus then bowed at Bhadra's feet, circumambulated him to the right, and departed. After that night had passed, Bhadra Bhikkhu put on his robes, took his bowl, and entered Shravasti with the Bhikkhus following behind to beg for food. After the meal, he arrived at the King's Garden Bhikkhuni Monastery. The Bhikkhunis saw the elder Bhadra Bhikkhu coming from afar and immediately rose to prepare seats and bedding for him. Some prepared water, and some prepared grass. After Bhadra arrived, he washed his feet, sat down, and then had the Bhikkhuni Sangha assembled. After they were assembled, he said: 'Good women! The Buddha has established the shared precepts, and you and I should uphold them together.' Among them were elder and virtuous Bhikkhunis who all said: 'Good.' The Bhikkhuni Thullananda (Thullananda, name of a Bhikkhuni) remained silent and did not accept. Among them were Bhikkhunis who were content with little, practiced asceticism (dhuta), and upon hearing this matter, were displeased and rebuked him with various reasons, saying: 'How can one call oneself a Bhikkhuni and remain silent before a Bhikkhu?' After rebuking him with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and after learning the situation
故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，喑嗌向比丘？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼喑嗌向比丘者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼喑嗌向比丘，波夜提。隨喑嗌向比丘，隨得爾所波夜提。(一百五十四事竟)
佛在舍衛國，爾時迦羅比丘尼，本是外道，喜斗諍瞋恚，共諸比丘尼斗諍惡口恐他，作是言：「某王是我相識是我檀越，某大臣、鬥將、居士，是我相識檀越，當用是力治汝。」諸比丘尼恐怖。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共他斗諍惡口恐他，作是言：『某王是我相識是我檀越，某大臣、鬥將、居士，是我相識檀越，當用是力治汝。』令諸比丘尼恐怖？」種種因緣呵責已，向佛廣說。佛以是事集二部僧，知而故問：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責言：「云何名比丘尼，共他斗諍惡口恐他，作是言：『某王與我相識是我檀越，某大臣、鬥將、居士，與我相識檀越，當用是力治汝。』令諸比丘尼恐怖？」種種因緣呵已，語諸比丘丘：「以十利故
【現代漢語翻譯】 現代漢語譯本 比丘尼問道：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能稱為比丘尼，卻對僧侶大聲喧譁？』用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼對僧侶大聲喧譁，犯波夜提。』
波夜提（Pāyattika）：意思是燒煮覆障，如果不懺悔，就能障礙修行。
在此戒中，如果比丘尼對僧侶大聲喧譁，犯波夜提（Pāyattika）。隨著對僧侶大聲喧譁的程度，相應地犯下相應數量的波夜提（Pāyattika）。（第一百五十四事完）
佛陀在舍衛國（Śrāvastī）。當時，迦羅（Kāla）比丘尼，原本是外道，喜歡爭鬥、嗔怒，與其他比丘尼爭鬥，惡語恐嚇她們，說：『某國王是我認識的人，是我的施主，某大臣、將領、居士，是我認識的人，是我的施主，我將用這些力量來對付你們。』眾比丘尼感到恐懼。其中有比丘尼，少欲知足，奉行頭陀行，聽到這件事心裡不高興，用各種理由責備她說：『怎麼能稱為比丘尼，卻與他人爭鬥，惡語恐嚇他人，說：「某國王是我認識的人，是我的施主，某大臣、將領、居士，是我認識的人，是我的施主，我將用這些力量來對付你們。」讓眾比丘尼感到恐懼？』用各種理由責備之後，向佛陀詳細稟告。佛陀因為這件事召集了二部僧眾，明知故問：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能稱為比丘尼，卻與他人爭鬥，惡語恐嚇他人，說：「某國王與我認識，是我的施主，某大臣、將領、居士，與我認識，是我的施主，我將用這些力量來對付你們。」讓眾比丘尼感到恐懼？』用各種理由責備之後，告訴眾比丘：『因為有十種利益，所以……』
【English Translation】 English version Therefore, the Bhikkhuni was asked: 'Did you really do this thing?' She replied: 'I really did, Lord!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni, yet shout at the Bhikkhus?' After rebuking her with various reasons, he told the Bhikkhus: 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni shouts at a Bhikkhu, it is a Pāyattika.'
Pāyattika (波夜提): means burning and covering obstruction; if there is no repentance, it can obstruct the path.
In this precept, if a Bhikkhuni shouts at a Bhikkhu, it is a Pāyattika (波夜提). According to the degree of shouting at the Bhikkhu, she incurs that many Pāyattikas (波夜提). (The one hundred and fifty-fourth matter is complete)
The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Kāla (迦羅), who was originally a heretic, liked to quarrel and be angry. She quarreled with other Bhikkhunis, verbally abused and threatened them, saying: 'So-and-so king is someone I know, he is my benefactor; so-and-so minister, general, householder, are people I know, they are my benefactors; I will use this power to deal with you.' The Bhikkhunis were frightened. Among them, there was a Bhikkhuni who was content with little, practiced asceticism, and when she heard about this matter, she was displeased. She rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni, yet quarrel with others, verbally abuse and threaten them, saying: 「So-and-so king is someone I know, he is my benefactor; so-and-so minister, general, householder, are people I know, they are my benefactors; I will use this power to deal with you.」 Causing the Bhikkhunis to be frightened?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. Because of this matter, the Buddha gathered the Sangha of both orders, and knowingly asked: 'Did you really do this thing?' She replied: 'I really did, Lord!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni, yet quarrel with others, verbally abuse and threaten them, saying: 「So-and-so king is acquainted with me, he is my benefactor; so-and-so minister, general, householder, are acquainted with me, they are my benefactors; I will use this power to deal with you.」 Causing the Bhikkhunis to be frightened?' After rebuking her with various reasons, he told the Bhikkhus: 'For ten benefits...'
與比丘尼結戒。從今是戒應如是說：若比丘尼，共比丘尼斗諍惡口恐怖他，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，共比丘尼斗諍惡口，恐怖他言：「某王是我知識，當以王力治汝。」波夜提。「大臣力、鬥將力、居士力治汝。」皆波夜提。隨作是語，隨得爾所波夜提。(一百五十五事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，喜入出他家，早起行詣諸家，中庭立、大門中立、廚下立。是中若有沙門、婆羅門來，為乞食故來，偷蘭難陀比丘尼語言：「食未辦。」若言：「主人不在。」如是從家至家，遮諸乞食人。諸乞食人不得食故呵責言：「是不吉弊女慳惜他家，故令我等不得食。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，護惜他家？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼護惜他家，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼護惜白衣家，波夜提。隨護惜，隨得爾所波夜提。(一百五十六事竟)
佛
【現代漢語翻譯】 現代漢語譯本 與比丘尼結戒。從今往後，這條戒律應當這樣宣說：如果比丘尼與比丘尼之間發生爭鬥，惡語相向，恐嚇對方，犯波逸提罪。
波逸提的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修道。
在此情況下，觸犯戒律是指：如果比丘尼與比丘尼之間發生爭鬥，惡語相向，恐嚇對方說：『某國王是我的熟人，我會用國王的權力來懲治你。』犯波逸提罪。『大臣的權力、將領的權力、居士的權力來懲治你。』都犯波逸提罪。隨著說出這樣的話，就隨著得到相應的波逸提罪。（第一百五十五事完）
佛陀在舍衛國。當時，偷蘭難陀（Thullananda）比丘尼喜歡出入別人家，早起后就到各家去，站在中庭、大門口、廚房下。如果其中有沙門（Sramana，出家求道者）、婆羅門（Brahmana，印度教祭司）來，爲了乞食而來，偷蘭難陀比丘尼就說：『飯還沒做好。』或者說：『主人不在。』像這樣從一家到另一家，阻攔那些乞食的人。那些乞食的人因為得不到食物而責罵說：『這個不吉利的壞女人吝嗇，為別人家著想，所以讓我們這些人得不到食物。』其中有比丘尼，少欲知足，奉行頭陀行（苦行），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能叫比丘尼，卻去維護別人家呢？』用種種因緣呵責之後，告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今往後，這條戒律應當這樣宣說：如果比丘尼維護別人家，犯波逸提罪。』
波逸提的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修道。
在此情況下，觸犯戒律是指：如果比丘尼維護在家居士的家，犯波逸提罪。隨著維護，就隨著得到相應的波逸提罪。（第一百五十六事完）
佛陀
【English Translation】 English version The establishment of precepts for Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni engages in quarrels with another Bhikkhuni, uses harsh language, and intimidates her, it is a Pacittiya offense.
Pacittiya means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment.
In this context, committing the offense refers to: If a Bhikkhuni engages in quarrels with another Bhikkhuni, uses harsh language, and intimidates her by saying: 'A certain king is my acquaintance, and I will use the king's power to punish you,' it is a Pacittiya offense. 'The power of a minister, the power of a general, the power of a householder to punish you,' all constitute Pacittiya offenses. With each such statement made, one incurs a corresponding Pacittiya offense. (End of the one hundred and fifty-fifth matter)
The Buddha was in Savatthi (舍衛國). At that time, Thullananda (偷蘭難陀) Bhikkhuni liked to enter and exit other people's homes. She would rise early and go to various houses, standing in the courtyard, at the main gate, or under the kitchen. If there were Sramanas (沙門, ascetics) or Brahmanas (婆羅門, priests) who came seeking alms, Thullananda Bhikkhuni would say: 'The food is not ready yet.' Or she would say: 'The master of the house is not in.' In this way, from house to house, she would obstruct those seeking alms. Those seeking alms, unable to obtain food, would scold her, saying: 'This inauspicious, wicked woman is stingy and cares for other people's homes, so she prevents us from getting food.' Among the Bhikkhunis, there were those who were of few desires, content, and practiced the Dhutanga (頭陀行, ascetic practices). Hearing of this matter, they were displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧, monastic community) of both orders, and knowingly asked Thullananda Bhikkhuni: 'Did you really do this?' She replied: 'I did, O Blessed One!' The Buddha, using various reasons, rebuked her, saying: 'How can one be called a Bhikkhuni and yet protect other people's homes?' After rebuking her with various reasons, he said to the Bhikkhus: 'For these ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni protects other people's homes, it is a Pacittiya offense.'
Pacittiya means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment.
In this context, committing the offense refers to: If a Bhikkhuni protects the home of a layperson, it is a Pacittiya offense. With each act of protection, one incurs a corresponding Pacittiya offense. (End of the one hundred and fifty-sixth matter)
The Buddha
在迦維羅衛國。爾時摩訶男釋，請佛及二部僧明日食，佛默然受。知佛默然受已，頭面禮足右繞而去，還家通夜辦種種多美飲食。早起敷坐處，遣使白佛：「時到，食具已辦，唯聖知時。」佛與二部僧入已皆坐。知佛坐已，自手行水，自與種種多美飲食，自恣滿足。爾時助調達比丘尼，滿缽中飯以羹澆上，在前不啖四向顧視。摩訶男釋作是念：「我當遍看誰少、誰不少？誰食、誰不食？」見助調達比丘尼滿缽飯羹在前不食，語言：「善女！何故不食？」答言：「我先已食，何故取飯？」答言：「汝便持去。」摩訶男釋善好不嫌，諸居士隨摩訶男釋者作是言：「摩訶男釋供給眾僧如事大家，諸比丘尼現前呵辱。」佛遙見比丘尼所作，聞諸居士呵責，食後到僧坊中集二部僧，種種因緣呵責助調達比丘尼：「摩訶男釋供給眾僧如事大家，云何現前毀辱？」種種因緣呵責已，語諸比丘：「從今聽諸比丘尼數數食。何以故？女人喜數數食故。以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，受請都不食者，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼受請，乃至不食一口，波夜提。隨受請不食，隨得爾所波夜提。(一百五十七事竟)
佛在釋氏國。是中有比丘尼，名
【現代漢語翻譯】 現代漢語譯本： 在迦毗羅衛國（Kapilavastu）。當時，摩訶男·釋迦（Mahanama Sakya）邀請佛陀和比丘、比丘尼二部僧眾明日應供，佛陀默然應允。摩訶男·釋迦得知佛陀默許后，頂禮佛足，右繞佛陀后離去，回家連夜準備各種豐盛美味的飲食。第二天早晨，他鋪設好座位，派人稟告佛陀：『時間已到，齋飯已經準備妥當，恭請世尊知時。』佛陀與二部僧眾進入后都坐下。摩訶男·釋迦知道佛陀已經坐定，親自為大眾行水，親自供奉各種豐盛美味的飲食，讓大家隨意享用滿足。 當時，一位名叫助調達（Devadatta）的比丘尼，將滿滿一缽飯澆上羹湯，放在面前卻不吃，只是四處張望。摩訶男·釋迦心想：『我應當看看誰的飯少了，誰的飯多了？誰在吃，誰沒在吃？』他看見助調達比丘尼滿滿一缽飯羹放在面前不吃，便問道：『善女！你為何不吃？』她回答說：『我先前已經吃過了，為何還要給我飯？』摩訶男·釋迦說：『那你便拿走吧。』摩訶男·釋迦態度很好，並不嫌棄。跟隨摩訶男·釋迦的居士們說道：『摩訶男·釋迦供養僧眾如同大戶人家一樣周到，這些比丘尼卻當面呵斥他。』佛陀遠遠地看見了比丘尼的所作所為，聽見了居士們的責備，飯後到僧坊中召集二部僧眾，用各種因緣呵斥助調達比丘尼：『摩訶男·釋迦供養僧眾如同大戶人家一樣周到，你為何當面毀辱他？』用各種因緣呵斥之後，佛陀告訴眾比丘：『從今以後允許比丘尼可以多次進食。為什麼呢？因為女人喜歡多次進食。』因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：若有比丘尼，接受邀請卻完全不吃，犯波逸提（Payattika）。』 波逸提（Payattika）的意思是：燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行。 這條戒律中，如果比丘尼接受邀請，哪怕一口都不吃，就犯波逸提（Payattika）。隨接受邀請而不吃多少，就隨之得到多少波逸提（Payattika）的罪過。（第一百五十七事完） 佛陀住在釋迦族（Sakya）的國家。那裡有一位比丘尼，名叫...
【English Translation】 English version: In Kapilavastu (迦毗羅衛國), Mahanama Sakya (摩訶男·釋迦), invited the Buddha and the Sangha of both Bhikkhus and Bhikkhunis for a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had accepted, Mahanama Sakya bowed at the Buddha's feet, circumambulated him to the right, and departed. He returned home and spent the entire night preparing various abundant and delicious foods. Early the next morning, he prepared the seating arrangements and sent a messenger to inform the Buddha: 'The time has come, the food is ready, may the Blessed One know the time.' The Buddha and the Sangha of both orders entered and were seated. Knowing that the Buddha was seated, Mahanama Sakya personally served water and offered various abundant and delicious foods, allowing everyone to enjoy them to their satisfaction. At that time, a Bhikkhuni named Devadatta (助調達) poured soup over a full bowl of rice, placed it in front of her, but did not eat, instead looking around. Mahanama Sakya thought: 'I should see who has too little rice, who has too much? Who is eating, who is not eating?' He saw that Bhikkhuni Devadatta had a full bowl of rice and soup in front of her but was not eating, so he asked: 'Good woman! Why are you not eating?' She replied: 'I have already eaten, why are you giving me rice?' Mahanama Sakya said: 'Then take it away.' Mahanama Sakya was kind and did not show any displeasure. The lay followers who were with Mahanama Sakya said: 'Mahanama Sakya provides for the Sangha as a great householder would, yet these Bhikkhunis openly rebuke him.' The Buddha saw from afar what the Bhikkhuni had done and heard the lay followers' criticism. After the meal, he went to the monastery and gathered the Sangha of both orders, and for various reasons rebuked Bhikkhuni Devadatta: 'Mahanama Sakya provides for the Sangha as a great householder would, why do you openly humiliate him?' After rebuking her for various reasons, the Buddha told the Bhikkhus: 'From now on, allow the Bhikkhunis to eat frequently. Why? Because women like to eat frequently.' Because of these ten benefits, the rule was established for the Bhikkhunis. From now on, this rule should be stated as follows: 'If a Bhikkhuni, having accepted an invitation, does not eat at all, it is a Payattika (波逸提).' Payattika (波逸提) means: burning, covering, obstructing. If one does not repent, it can obstruct the path. In this rule, if a Bhikkhuni accepts an invitation and does not eat even a single mouthful, it is a Payattika (波逸提). According to how much one accepts the invitation but does not eat, one incurs that much Payattika (波逸提) offense. (End of the one hundred and fifty-seventh matter) The Buddha was residing in the country of the Sakyas (釋迦族). There was a Bhikkhuni there named...
結髮，作法師善能說法。見一年少比丘，無深智慧，即問難阿毗曇事，是比丘不能隨順問答。是比丘尼出，自貢高語諸比丘尼言：「我今問一比丘阿毗曇事，不能隨順答我。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，比丘不聽問經、律、阿毗曇事便問？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問結髮比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責言：「云何名比丘尼，比丘不聽問經、律、阿毗曇事便問？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，比丘不聽問經、律、阿毗曇事便問，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，比丘不聽問難經、律、阿毗曇中事，若以偈問，偈偈波夜提；若以章問，章章波夜提；若別句問，句句波夜提。(一百五十八事竟)
佛在王舍城。爾時助調達比丘尼，裸形露地洗浴。諸居士見不喜，呵責言：「諸比丘尼自言：『善好有功德。』裸形露地洗浴如淫女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。
【現代漢語翻譯】 現代漢語譯本： 結髮比丘尼，精通佛法，善於說法。她見到一位年輕的比丘，智慧不深，就向他提問阿毗曇（Abhidhamma，論藏）方面的問題，這位比丘無法順暢地回答。這位比丘尼出來后，驕傲地對其他比丘尼說：『我剛才問了一位比丘關於阿毗曇的問題，他不能順暢地回答我。』其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，用各種理由責備她說：『怎麼能稱為比丘尼呢？比丘不允許你問經、律、阿毗曇方面的事情，你卻去問？』用各種理由責備之後，她將此事詳細地稟告了佛陀。佛陀因為這件事召集了二部僧眾，在知情的情況下故意問結髮比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由責備她說：『怎麼能稱為比丘尼呢？比丘不允許你問經、律、阿毗曇方面的事情，你卻去問？』用各種理由責備之後，佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，在比丘不允許的情況下，詢問經、律、阿毗曇方面的事情，犯波夜提（pāyantika，墮罪）。』 波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在此戒中，觸犯者是指，如果比丘尼，在比丘不允許的情況下，詢問經、律、阿毗曇中的事情，如果用偈頌提問，每個偈頌犯波夜提；如果用章節提問，每個章節犯波夜提；如果用個別語句提問，每個語句犯波夜提。（第一百五十八事完） 佛陀住在王舍城（Rājagṛha）。當時，幫助提婆達多（Devadatta）的比丘尼，裸露身體在露天洗浴。一些居士看到后不高興，責備她們說：『這些比丘尼自己說：『善良美好，有功德。』卻像**一樣裸露身體在露天洗浴。』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，將此事詳細地稟告了佛陀。佛陀因為這件事召集了二部僧眾，在知情的情況下故意問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』
【English Translation】 English version: A Bhikkhuni (female monastic) named Keśakartarī, who was proficient in the Dharma and skilled in expounding it, saw a young Bhikkhu (male monastic) who lacked deep wisdom. She questioned him about matters of Abhidhamma (the higher teachings, part of the Tipitaka), but the Bhikkhu was unable to answer her questions satisfactorily. The Bhikkhuni then went out and boastfully told the other Bhikkhunis, 'I just questioned a Bhikkhu about Abhidhamma, and he couldn't answer me properly.' Among them was a Bhikkhuni who was content with little, practiced dhūta (ascetic practices), and was displeased upon hearing this. She rebuked her with various reasons, saying, 'How can you call yourself a Bhikkhuni? Bhikkhus do not allow you to ask about the Sūtras (discourses), the Vinaya (monastic rules), or Abhidhamma, yet you ask?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (monastic community) of both Bhikkhus and Bhikkhunis, and knowing the truth, deliberately asked the Bhikkhuni Keśakartarī, 'Did you really do this?' She replied, 'I did, O Blessed One!' The Buddha rebuked her with various reasons, saying, 'How can you call yourself a Bhikkhuni? Bhikkhus do not allow you to ask about the Sūtras, the Vinaya, or Abhidhamma, yet you ask?' After rebuking her with various reasons, the Buddha told the Bhikkhus, 'For these ten benefits, I establish a rule for the Bhikkhunis. From now on, this rule should be recited as follows: If a Bhikkhuni, without the permission of a Bhikkhu, asks about matters of the Sūtras, the Vinaya, or Abhidhamma, it is a pāyantika (an offense requiring confession).' Pāyantika means burning, covering, obstructing; if one does not confess, it can obstruct the path to liberation. In this rule, the offender is defined as: if a Bhikkhuni, without the permission of a Bhikkhu, asks about matters in the Sūtras, the Vinaya, or Abhidhamma; if she asks with verses, each verse is a pāyantika; if she asks with chapters, each chapter is a pāyantika; if she asks with individual sentences, each sentence is a pāyantika. (End of the one hundred and fifty-eighth matter) The Buddha was residing in Rājagṛha (city in ancient India). At that time, Bhikkhunis who were assisting Devadatta (a cousin of the Buddha who became his rival) were bathing naked in the open. Some laypeople saw this and were displeased, rebuking them, saying, 'These Bhikkhunis say of themselves, 'We are virtuous and have merit,' yet they bathe naked in the open like **.' Among them was a Bhikkhuni who was content with little, practiced dhūta, and was displeased upon hearing this. She reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both Bhikkhus and Bhikkhunis, and knowing the truth, deliberately asked the Bhikkhunis who were assisting Devadatta, 'Did you really do this?' She replied, 'I did, O Blessed One!'
世尊！」佛以種種因緣呵責：「云何名比丘尼，裸形露地洗浴？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒，從今是戒應如是說：若比丘尼裸形露地洗浴，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。是中犯者，若比丘尼裸形露地洗浴，波夜提。隨裸形露地洗浴，隨得爾所波夜提。(一百五十九事竟)
佛在王舍城。爾時助調達比丘尼，著白衣嚴身具，諸居士呵責言：「諸比丘尼自言：『善好有功德。』著白衣嚴身具，如王夫人、大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責言：「云何名比丘尼，著白衣嚴身具？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，著白衣嚴身具，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼著白衣嚴身具，波夜提。隨著，隨得爾所波夜提。(一百六十事竟)
佛在王舍城。爾時助調達比丘尼，故往觀聽歌舞伎樂、看莊嚴伎兒。諸居士呵責言：「諸比丘尼自言：『善好有功德。』故往觀聽歌舞伎樂、莊嚴伎兒，如王夫人、如
【現代漢語翻譯】 現代漢語譯本： 世尊！」佛陀以種種因緣呵責說：「怎麼能有比丘尼（Bhikkhuni，女性出家人）裸露身體在露天洗浴呢？」用種種因緣呵責之後，告訴眾比丘（Bhikkhu，男性出家人）：「因為有十種利益的緣故，為比丘尼制定戒律，從今以後這條戒律應該這樣說：如果比丘尼裸露身體在露天洗浴，犯波夜提（Payatika，一種輕罪）。」
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。在這條戒律中，如果比丘尼裸露身體在露天洗浴，就犯波夜提。隨著裸露身體在露天洗浴的次數，就得到相應次數的波夜提。（第一百五十九事完）
佛陀在王舍城（Rajagrha）的時候。當時，支援提婆達多（Devadatta）的比丘尼，穿著俗家的裝飾品，眾居士（在家信徒）呵責說：「這些比丘尼自己說：『善良美好有功德。』卻穿著俗家的裝飾品，像王夫人、大臣的妻子一樣。」其中有比丘尼，少欲知足，奉行頭陀行（苦行），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧團（比丘僧團和比丘尼僧團），明知故問支援提婆達多的比丘尼：「你真的做了這件事嗎？」回答說：「真的做了。世尊！」佛陀以種種因緣呵責說：「怎麼能有比丘尼，穿著俗家的裝飾品呢？」用種種因緣呵責之後，告訴眾比丘：「因為有十種利益的緣故，為比丘尼制定戒律。從今以後這條戒律應該這樣說：如果比丘尼，穿著俗家的裝飾品，犯波夜提。」
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
在這條戒律中，如果比丘尼穿著俗家的裝飾品，犯波夜提。隨著穿著的次數，就得到相應次數的波夜提。（第一百六十事完）
佛陀在王舍城的時候。當時，支援提婆達多的比丘尼，故意前往觀看聽歌舞伎樂、觀看打扮華麗的藝人。眾居士呵責說：「這些比丘尼自己說：『善良美好有功德。』卻故意前往觀看聽歌舞伎樂、打扮華麗的藝人，像王夫人一樣、像 大臣婦。』」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，故往觀聽歌舞伎樂、看莊嚴伎兒？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，故往觀聽歌舞伎樂、看莊嚴伎兒，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼故往觀聽歌舞伎樂、看莊嚴伎兒，波夜提。隨聽，隨得爾所波夜提。(一百六十一事竟)
【English Translation】 English version: 'Venerable One!' The Buddha, with various reasons, rebuked, 'How can a Bhikkhuni (female monastic) be naked and bathe in the open?' After rebuking with various reasons, he said to the Bhikkhus (male monastics), 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni is naked and bathes in the open, it is a Payatika (a minor offense).'
Payatika means burning, covering, and obstructing. If one does not repent, it can obstruct the path. In this precept, if a Bhikkhuni is naked and bathes in the open, it is a Payatika. According to the number of times one is naked and bathes in the open, one incurs that many Payatikas. (End of the 159th matter)
The Buddha was in Rajagrha (王舍城). At that time, a Bhikkhuni who supported Devadatta (提婆達多) wore lay attire and ornaments. The lay followers rebuked, 'These Bhikkhunis say, 'We are virtuous and have merit.' Yet they wear lay attire and ornaments, like the wives of kings and ministers.' Among them, a Bhikkhuni who was content with little, practiced asceticism (dhuta), and was displeased upon hearing this, reported it to the Buddha in detail. The Buddha, because of this matter, assembled the Sangha (monastic community) of both orders (Bhikkhu and Bhikkhuni), and knowingly asked the Bhikkhuni who supported Devadatta, 'Did you really do this?' She replied, 'I did, Venerable One!' The Buddha, with various reasons, rebuked, 'How can a Bhikkhuni wear lay attire and ornaments?' After rebuking with various reasons, he said to the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni wears lay attire and ornaments, it is a Payatika.'
Payatika means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni wears lay attire and ornaments, it is a Payatika. According to the number of times one wears them, one incurs that many Payatikas. (End of the 160th matter)
The Buddha was in Rajagrha. At that time, a Bhikkhuni who supported Devadatta deliberately went to watch and listen to singing, dancing, music, and elaborately adorned performers. The lay followers rebuked, 'These Bhikkhunis say, 'We are virtuous and have merit.' Yet they deliberately go to watch and listen to singing, dancing, music, and elaborately adorned performers, like the wives of kings and ministers.'' Among them, a Bhikkhuni who was content with little, practiced asceticism, and was displeased upon hearing this, reported it to the Buddha in detail. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the Bhikkhuni who supported Devadatta, 'Did you really do this?' She replied, 'I did, Venerable One!' The Buddha, with various reasons, rebuked, 'How can a Bhikkhuni deliberately go to watch and listen to singing, dancing, music, and elaborately adorned performers?' After rebuking with various reasons, he said to the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni deliberately goes to watch and listen to singing, dancing, music, and elaborately adorned performers, it is a Payatika.'
Payatika means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a Bhikkhuni deliberately goes to watch and listen to singing, dancing, music, and elaborately adorned performers, it is a Payatika. According to the number of times one listens, one incurs that many Payatikas. (End of the 161st matter)
大臣婦。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，故往觀聽歌舞伎樂、莊嚴伎兒？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，故往觀聽歌舞伎樂、莊嚴伎兒，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，故往觀聽歌舞伎樂、莊嚴伎兒，得見者波逸提；不得見者，突吉羅。若從下至高得見，波夜提；不得見，突吉羅。若從高至下得見，波夜提；不得見，突吉羅。
不犯者，不故往道由中過，不犯。(一百六十一事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，兩道中間生癰，即喚白衣解看還系。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，屏處有瘡，令白衣解看還系？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，屏處有瘡，使白衣解看還系？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是
【現代漢語翻譯】 現代漢語譯本： 『大臣婦。』當時有一位比丘尼（bhikkhuni，佛教女性出家人），她少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因為這件事召集了比丘（bhikkhu，佛教男性出家人）和比丘尼二部僧眾，明知此事卻故意問那位比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能稱為比丘尼，卻故意前去觀看聽歌舞伎樂、打扮華麗的藝人？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，故意前去觀看聽歌舞伎樂、打扮華麗的藝人，犯波夜提（payattika，一種罪名）。』
波夜提的意思是，燒煮覆障，如果不懺悔，就能障礙修道。
其中，觸犯這條戒律的情況是：如果比丘尼，故意前去觀看聽歌舞伎樂、打扮華麗的藝人，能看見的，犯波逸提（pacittiya，一種罪名）；不能看見的，犯突吉羅（dukkhata，一種輕罪）。如果從低處到高處能看見，犯波夜提；不能看見，犯突吉羅。如果從高處到低處能看見，犯波夜提；不能看見，犯突吉羅。
不觸犯的情況是：不是故意前去，只是從道路中間經過，不犯。（第一百六十一事完）
佛陀在舍衛國（Savatthi，古印度城市）。當時，偷蘭難陀比丘尼（Thullananda，一位比丘尼的名字）在兩道（指大小便道）中間生了癰瘡，就叫一位在家男子解開衣服檢視並重新系好。當時有一位比丘尼，她少欲知足，奉行頭陀行，聽到這件事後心中不悅，用種種因緣呵斥她說：『怎麼能稱為比丘尼，私密之處生了瘡，卻讓在家男子解開衣服檢視並重新系好？』用種種因緣呵斥之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘和比丘尼二部僧眾，明知此事卻故意問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能稱為比丘尼，私密之處生了瘡，卻讓在家男子解開衣服檢視並重新系好？』用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：
【English Translation】 English version: 『The minister's wife.』 At that time, there was a bhikkhuni (bhikkhuni, a female Buddhist monastic) who was content with little, practiced the dhuta (dhuta, ascetic practices), and upon hearing this matter, her heart was displeased, and she reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (Sangha, monastic community) of both bhikkhus (bhikkhu, a male Buddhist monastic) and bhikkhunis, and knowing the matter, deliberately asked the bhikkhuni: 『Did you really do this?』 She replied: 『Indeed, I did, O Blessed One!』 The Buddha, with various reasons, rebuked her, saying: 『How can you be called a bhikkhuni, yet deliberately go to watch and listen to singing, dancing, music, and elaborately adorned performers?』 After rebuking her with various reasons, he told the bhikkhus: 『Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni deliberately goes to watch and listen to singing, dancing, music, and elaborately adorned performers, it is payattika (payattika, an offense requiring confession).』
Payattika means burning and obstructing; if one does not repent, it can obstruct the path to enlightenment.
Among these, the offense occurs when: If a bhikkhuni deliberately goes to watch and listen to singing, dancing, music, and elaborately adorned performers, if she can see, it is pacittiya (pacittiya, an offense requiring expiation); if she cannot see, it is dukkhata (dukkhata, a minor offense). If she can see from below to above, it is payattika; if she cannot see, it is dukkhata. If she can see from above to below, it is payattika; if she cannot see, it is dukkhata.
The non-offense is: not deliberately going, but merely passing through the road, there is no offense. (End of the one hundred and sixty-first matter)
The Buddha was in Savatthi (Savatthi, an ancient Indian city). At that time, the bhikkhuni Thullananda (Thullananda, the name of a bhikkhuni) had a sore between her two passages (referring to the urinary and anal passages), so she called a lay man to untie her clothes to examine it and then tie them back. There was a bhikkhuni who was content with little, practiced the dhuta, and upon hearing this matter, her heart was displeased, and with various reasons, she rebuked her, saying: 『How can you be called a bhikkhuni, having a sore in a private place, yet having a layman untie your clothes to examine it and then tie them back?』 After rebuking her with various reasons, she reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both bhikkhus and bhikkhunis, and knowing the matter, deliberately asked the bhikkhuni Thullananda: 『Did you really do this?』 She replied: 『Indeed, I did, O Blessed One!』 The Buddha, with various reasons, rebuked her, saying: 『How can you be called a bhikkhuni, having a sore in a private place, yet having a layman untie your clothes to examine it and then tie them back?』 After rebuking her with various reasons, he told the bhikkhus: 『Because of ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited as follows:
說：若比丘尼有瘡，使白衣解系者，波夜提。」
瘡者有三種：一者癰瘡等自生、二者物傷、三者中風堅癖。癖有三種：冷癖、熱癖、風癖。若比丘尼，自能系不能解，應自系令他解。若自能解不能系，應自解令他系。
是中犯者，若比丘尼，令白衣系而不解，波夜提。若令解不繫，波夜提。隨令系解，隨得爾所波夜提。(一百六十二事竟)
佛在舍衛國。爾時修阇陀比丘尼，年少端正，與郁多羅長者兒共相識共事，是比丘尼共行坐起言語說俗事。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，共男子行說俗事？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問修阇陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，與男子共行說俗事？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼與男子共行說俗事，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼與男子共行說俗事，波夜提。隨共行說俗事，隨得爾所波夜提。(一百六十三事竟)
佛在王舍城。爾時助調達比丘尼，以好香揩身，復以涂香、胡麻屑、胡麻滓揩身。是
【現代漢語翻譯】 現代漢語譯本：佛說：『如果比丘尼身上有瘡，讓在家的俗人來解開繫縛，犯波夜提罪。』
瘡有三種：第一種是癰瘡等自然產生的；第二種是被外物所傷；第三種是因中風而形成的堅硬腫塊。腫塊有三種：冷性腫塊、熱性腫塊、風性腫塊。如果比丘尼自己能繫上但不能解開，就應該自己繫上而讓別人解開。如果自己能解開但不能繫上，就應該自己解開而讓別人繫上。
在此戒中，如果比丘尼讓在家的俗人繫上而不解開，犯波夜提罪。如果讓解開而不繫上，犯波夜提罪。隨著讓繫上或解開的次數，每次都犯波夜提罪。（第一百六十二事完）
佛陀在舍衛國。當時，修阇陀（Śujāta）比丘尼，年輕貌美，與郁多羅（Uttarā）長者的兒子互相認識並交往，這位比丘尼與他一起行走、坐臥、談論世俗之事。有些少欲知足、奉行頭陀行的比丘尼，聽到這件事後心中不悅，用各種理由呵責她說：『怎麼能稱為比丘尼，卻與男子一起行走並談論世俗之事？』用各種理由呵責之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾，明知故問修阇陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵責她說：『怎麼能稱為比丘尼，卻與男子一起行走並談論世俗之事？』用各種理由呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼與男子一起行走並談論世俗之事，犯波夜提罪。』
波夜提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在此戒中，如果比丘尼與男子一起行走並談論世俗之事，犯波夜提罪。隨著一起行走並談論世俗之事的次數，每次都犯波夜提罪。（第一百六十三事完）
佛陀在王舍城。當時，幫助提婆達多（Devadatta）的比丘尼，用好的香料塗抹身體，又用涂香、胡麻屑、胡麻滓塗抹身體。
【English Translation】 English version: The Buddha said: 'If a Bhikkhuni has a sore and has a layperson untie it, it is a Pāyantika.'
There are three kinds of sores: first, sores such as boils that arise naturally; second, injuries from objects; third, hard lumps caused by stroke. There are three kinds of lumps: cold lumps, hot lumps, and wind lumps. If a Bhikkhuni can tie it herself but cannot untie it, she should tie it herself and have someone else untie it. If she can untie it herself but cannot tie it, she should untie it herself and have someone else tie it.
Regarding offenses herein, if a Bhikkhuni has a layperson tie it but not untie it, it is a Pāyantika. If she has them untie it but not tie it, it is a Pāyantika. With each instance of having it tied or untied, she incurs a Pāyantika. (End of the 162nd matter)
The Buddha was in Śrāvastī (舍衛國). At that time, the Bhikkhuni Śujāta (修阇陀), young and beautiful, was acquainted and associated with the son of the elder Uttarā (郁多羅). This Bhikkhuni walked, sat, stood, and spoke about worldly matters with him. Some Bhikkhunis, content with little and practicing Dhūta (頭陀), upon hearing this, were displeased and rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni and walk and talk about worldly matters with a man?' After rebuking her with various reasons, they reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha (僧) of both orders, and knowingly asked the Bhikkhuni Śujāta: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you be called a Bhikkhuni and walk and talk about worldly matters with a man?' After rebuking her with various reasons, he told the Bhikkhus: 'Because of ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni walks and talks about worldly matters with a man, it is a Pāyantika.'
Pāyantika (波夜提) means burning, covering, obstructing; if one does not repent, it can obstruct the path.
Regarding offenses herein, if a Bhikkhuni walks and talks about worldly matters with a man, it is a Pāyantika. With each instance of walking and talking about worldly matters, she incurs a Pāyantika. (End of the 163rd matter)
The Buddha was in Rājagṛha (王舍城). At that time, a Bhikkhuni who assisted Devadatta (提婆達多) rubbed her body with fine fragrance, and also rubbed her body with scented powder, sesame powder, and sesame residue.
中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，以香揩身，以涂香、胡麻屑、胡麻滓揩身？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責：「云何名比丘尼，以涂香、胡麻屑、胡麻滓揩身？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，以涂香、胡麻屑、胡麻滓揩身，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以香揩身，波夜提。若以涂香、胡麻屑、胡麻滓揩身，皆波夜提。隨用揩身，隨得爾所波夜提。(一百六十四事竟)
佛在王舍城。爾時助調達比丘尼，不自以香涂身，復不自以香揩身，胡麻屑、胡麻滓揩身，使式叉摩尼、沙彌尼、白衣女揩身。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，使式叉摩尼、沙彌尼以香涂身，復以香揩身，胡麻屑、胡麻滓揩身？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，使式叉摩尼、沙彌尼、白衣女以香
【現代漢語翻譯】 現代漢語譯本：當時僧團中有一位比丘尼（bhikshuni，女性出家人），她少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，用各種理由呵斥說：『怎麼能叫做比丘尼呢，竟然用香來擦拭身體，用涂香、胡麻屑、胡麻滓來擦拭身體？』用各種理由呵斥之後，她將此事詳細地稟告了佛陀。佛陀因為這件事召集了二部僧眾（bhiksu和bhiksuni），明知故問幫助提婆達多（Devadatta）的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥：『怎麼能叫做比丘尼呢，竟然用涂香、胡麻屑、胡麻滓來擦拭身體？』用各種理由呵斥之後，佛陀告訴眾比丘：『爲了十種利益，我要為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼用涂香、胡麻屑、胡麻滓擦拭身體，犯波夜提（payattika，一種罪名）。』 波夜提的意思是，燒煮覆蓋障礙，如果不懺悔，就能障礙修道。 在這條戒律中，如果比丘尼用香擦拭身體，犯波夜提。如果用涂香、胡麻屑、胡麻滓擦拭身體，都犯波夜提。隨著用什麼擦拭身體，就得到相應的波夜提罪。（一百六十四事完） 佛陀住在王舍城（Rajagrha）。當時，幫助提婆達多的比丘尼，不自己用香塗抹身體，也不自己用香擦拭身體，而是讓式叉摩尼（siksamana，準學女）、沙彌尼（sramaneri，小沙彌尼）、在家女子來擦拭身體。僧團中有一位比丘尼，她少欲知足，奉行頭陀行，聽到這件事後心生不悅，用各種理由呵斥說：『怎麼能叫做比丘尼呢，竟然讓式叉摩尼、沙彌尼用香塗抹身體，又用香擦拭身體，胡麻屑、胡麻滓擦拭身體？』用各種理由呵斥之後，她將此事詳細地稟告了佛陀。佛陀因為這件事召集了二部僧眾，明知故問幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用各種理由呵斥說：『怎麼能叫做比丘尼呢，竟然讓式叉摩尼、沙彌尼、在家女子用香
【English Translation】 English version: At that time, there was a bhikkhuni (bhikshuni, female monastic) in the Sangha who was content with little, practiced the dhuta (dhuta, ascetic practices), and upon hearing of this matter, she was displeased. She rebuked, using various reasons, saying: 'How can one be called a bhikkhuni and use fragrance to rub the body, and use scented paste, sesame powder, and sesame residue to rub the body?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two-fold Sangha (bhiksu and bhiksuni), and knowingly asked the bhikkhuni who was assisting Devadatta (Devadatta): 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked with various reasons: 'How can one be called a bhikkhuni and use scented paste, sesame powder, and sesame residue to rub the body?' After rebuking with various reasons, the Buddha told the bhikkhus: 'For ten benefits, I will establish a precept for the bhikkhunis. From now on, this precept should be stated as follows: If a bhikkhuni uses scented paste, sesame powder, and sesame residue to rub the body, she commits a payattika (payattika, an offense).' Payattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path of cultivation. In this precept, if a bhikkhuni rubs her body with fragrance, she commits a payattika. If she rubs her body with scented paste, sesame powder, and sesame residue, she commits a payattika. According to what is used to rub the body, one incurs the corresponding payattika offense. (End of one hundred and sixty-fourth matter) The Buddha was residing in Rajagrha (Rajagrha). At that time, the bhikkhuni who was assisting Devadatta did not apply fragrance to her own body, nor did she rub fragrance on her own body, but instead had a siksamana (siksamana, a novice nun), a sramaneri (sramaneri, a female novice), and laywomen rub her body. There was a bhikkhuni in the Sangha who was content with little, practiced the dhuta, and upon hearing of this matter, she was displeased. She rebuked, using various reasons, saying: 'How can one be called a bhikkhuni and have a siksamana, a sramaneri apply fragrance to the body, and rub fragrance on the body, and sesame powder, and sesame residue rub the body?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, assembled the two-fold Sangha, and knowingly asked the bhikkhuni who was assisting Devadatta: 'Did you really do this?' She replied: 'Indeed, I did, O Blessed One!' The Buddha rebuked with various reasons: 'How can one be called a bhikkhuni and have a siksamana, a sramaneri, and laywomen use fragrance
涂身，復以香揩身，胡麻屑、胡麻滓揩身？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，使人以香涂身復以香揩身，胡麻屑、胡麻滓揩身，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，使人以香揩身，波夜提。若使人以香涂身，波夜提。胡麻屑、胡麻滓揩身，皆波夜提。隨使人揩，隨得爾所波夜提。(一百六十五事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，著頭光在淫女門中立。諸婆羅門居士來欲近之，即以腳蹴蹋，作是言：「汝欲共我作淫慾耶？」諸居士呵責言：「諸比丘尼自言：『善好有功德。』著頭光在淫女門中立，見諸人來近以腳蹴蹋。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，著頭光在淫女門中立？」種種呵已語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼著頭光，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼著頭光，波夜提。若作，突吉羅。若治故光，突吉羅。若與他著，突吉羅。(
【現代漢語翻譯】 現代漢語譯本：佛陀呵斥道：『用香塗抹身體，又用香摩擦身體，用胡麻屑、胡麻滓摩擦身體？』佛陀用種種因緣呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼，指使別人用香塗抹身體，又用香摩擦身體，用胡麻屑、胡麻滓摩擦身體，犯波夜提罪。』 波夜提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，如果比丘尼，指使別人用香摩擦身體，犯波夜提罪。如果指使別人用香塗抹身體，犯波夜提罪。用胡麻屑、胡麻滓摩擦身體，都犯波夜提罪。隨著指使別人摩擦的次數，就得到相應次數的波夜提罪。（一百六十五事完） 佛陀住在舍衛國（Śrāvastī）。當時，偷蘭難陀（Thullanandā）比丘尼，戴著頭光（一種裝飾品）站在門中。一些婆羅門（Brāhmana）居士想要靠近她，她就用腳踢他們，說：『你們想要和我做淫慾之事嗎？』這些居士責備她說：『這些比丘尼自己說：『善良美好有功德。』卻戴著頭光站在門中，看見有人靠近就用腳踢。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵斥她說：『怎麼能作為比丘尼，戴著頭光站在**門中呢？』種種呵斥之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼戴著頭光，犯波夜提罪。』 波夜提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。 在這條戒律中，如果比丘尼戴著頭光，犯波夜提罪。如果製作頭光，犯突吉羅（duḥkṛta）罪。如果修理舊的頭光，犯突吉羅罪。如果把頭光給別人戴，犯突吉羅罪。
【English Translation】 English version: The Buddha rebuked: 'Applying fragrance to the body, and then rubbing the body with fragrance, rubbing the body with sesame powder and sesame dregs?' After rebuking with various reasons, the Buddha told the bhikkhus: 'Because of ten benefits, a precept is established for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni instructs someone to apply fragrance to the body, and then rub the body with fragrance, rub the body with sesame powder and sesame dregs, she commits a pāyantika offense.' Pāyantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a bhikkhuni instructs someone to rub the body with fragrance, she commits a pāyantika offense. If she instructs someone to apply fragrance to the body, she commits a pāyantika offense. Rubbing the body with sesame powder and sesame dregs, all constitute pāyantika offenses. According to the number of times she instructs someone to rub, she incurs that many pāyantika offenses. (End of one hundred and sixty-five matters) The Buddha was residing in Śrāvastī (舍衛國). At that time, the bhikkhuni Thullanandā (偷蘭難陀) was standing in the ** gate wearing a head ornament (頭光). Some Brāhmana (婆羅門) householders wanted to approach her, but she kicked them with her feet, saying: 'Do you want to engage in sexual intercourse with me?' The householders rebuked her, saying: 'These bhikkhunis say of themselves: 'We are virtuous and meritorious.' Yet she is standing in the ** gate wearing a head ornament, and kicks people with her feet when they approach.' Among them were bhikkhunis who were of few desires, content, and practicing dhūta (頭陀行), who were displeased upon hearing this matter and reported it in detail to the Buddha. Because of this matter, the Buddha assembled the Sangha of both orders, and knowingly asked the bhikkhuni Thullanandā: 'Did you really do this?' She replied: 'I did, World-Honored One!' The Buddha rebuked her with various reasons, saying: 'How can you, as a bhikkhuni, stand in the ** gate wearing a head ornament?' After various rebukes, he told the bhikkhus: 'Because of ten benefits, a precept is established for the bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni wears a head ornament, she commits a pāyantika offense.' Pāyantika means burning, covering, and obstructing. If one does not repent, it can obstruct the path to enlightenment. In this precept, if a bhikkhuni wears a head ornament, she commits a pāyantika offense. If she makes a head ornament, she commits a duḥkṛta (突吉羅) offense. If she repairs an old head ornament, she commits a duḥkṛta offense. If she gives a head ornament to someone else to wear, she commits a duḥkṛta offense.
一百六十六事竟)
佛在王舍城。爾時助調達比丘尼，有大式叉摩尼，年少端正可愛，欲受大戒。有弊惡人見生貪著心，作是念：「比丘尼為王所守護，不得強奪。諸比丘尼法，應從比丘受大戒。若是式叉摩尼出受戒時，我當捉取將去。」是式叉摩尼出受大戒，是弊惡人強捉將去。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，不語僧坊中比丘尼出遠門去？」種種因緣呵已，向佛廣說。佛以是事集二部僧，種種因緣呵責言：「云何名比丘尼，不語僧坊中比丘尼出遠門去？」種種呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，不語余比丘尼出遠門去，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼，從比丘尼僧坊中不語余比丘尼出門遠去，波夜提。隨不語出門，隨得爾所波夜提。(一百六十七事竟)
佛在王舍城。爾時助調達比丘尼，以刷刷頭。諸居士呵責言：「諸比丘尼自言：『善好有功德。』以刷刷頭，如白衣女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：
【現代漢語翻譯】 現代漢語譯本： 一百六十六事竟)
佛陀在王舍城。當時，提婆達多（Devadatta）的比丘尼助手中，有一位年輕貌美、惹人喜愛的大式叉摩尼（Śikṣamāṇā，學戒女，預備受具足戒的女子），準備受具足戒。有一個邪惡的人見了她，心生貪戀，心想：『這些比丘尼受到國王的保護，不能強行搶奪。按照比丘尼的規矩，應該從比丘那裡接受具足戒。如果這位式叉摩尼出去受戒時，我就把她捉走。』這位式叉摩尼出去接受具足戒時，這個邪惡的人就強行把她捉走了。其中有一位比丘尼，少欲知足，奉行頭陀行（dhūta，苦行），聽到這件事後心中不悅，用各種理由呵斥道：『怎麼能這樣，作為比丘尼，不告知僧院中的其他比丘尼就擅自遠行？』用各種理由呵斥之後，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾，用各種理由呵斥道：『怎麼能這樣，作為比丘尼，不告知僧院中的其他比丘尼就擅自遠行？』用各種理由呵斥之後，告訴各位比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼，不告知其他比丘尼就擅自遠行，犯波逸提（Pāyantika，一種罪名）。』
波逸提的意思是，燒煮覆蓋，障礙，如果不懺悔，就能障礙修道。
這條戒律中，觸犯的情況是：如果比丘尼，從比丘尼僧院中不告知其他比丘尼就出門遠行，犯波逸提。隨著不告知而出門的距離，就得到相應數量的波逸提罪。(一百六十七事竟)
佛陀在王舍城。當時，提婆達多（Devadatta）的比丘尼助手用刷子刷頭。一些居士呵斥道：『這些比丘尼自己說：『善良美好有功德。』卻用刷子刷頭，像世俗女子一樣。』其中有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，向佛陀詳細稟告了此事。佛陀因為這件事召集了二部僧眾，明知故問提婆達多的比丘尼助手：『你真的做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用各種理由呵斥道：
【English Translation】 English version: One Hundred and Sixty-Sixth Incident (Completed)
The Buddha was in Rājagṛha (王舍城). At that time, a nun who was an assistant to Devadatta (提婆達多), a Śikṣamāṇā (式叉摩尼, a female trainee preparing for full ordination) who was young, beautiful, and lovely, wanted to receive full ordination. A wicked person saw her and developed a greedy mind, thinking, 'These nuns are protected by the king, and I cannot forcibly seize them. According to the rules for nuns, they should receive full ordination from monks. If this Śikṣamāṇā goes out to receive ordination, I will capture her and take her away.' When this Śikṣamāṇā went out to receive full ordination, this wicked person forcibly seized her and took her away. Among them was a nun who was content with little, practiced asceticism (dhūta, 頭陀行), and upon hearing this matter, was displeased. She rebuked, using various reasons, saying, 'How can you, as a nun, leave on a long journey without informing the other nuns in the monastery?' After rebuking with various reasons, she reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of the two groups of monastics and rebuked, using various reasons, saying, 'How can you, as a nun, leave on a long journey without informing the other nuns in the monastery?' After rebuking with various reasons, he told the monks, 'For these ten benefits, I establish a precept for the nuns. From now on, this precept should be stated as follows: If a nun leaves on a long journey without informing the other nuns, she commits a Pāyantika (波逸提, an offense).'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, the offense occurs if a nun, from a nun's monastery, leaves on a long journey without informing the other nuns, she commits a Pāyantika. According to the distance of the journey without informing, she incurs that many Pāyantika offenses. (One Hundred and Sixty-Seventh Incident Completed)
The Buddha was in Rājagṛha (王舍城). At that time, a nun who was an assistant to Devadatta (提婆達多) was brushing her hair. Some laypeople rebuked, saying, 'These nuns say of themselves, 'Good, virtuous.' Yet they brush their hair like secular women.' Among them was a nun who was content with little, practiced asceticism, and upon hearing this matter, was displeased. She reported the matter in detail to the Buddha. The Buddha, because of this matter, gathered the assembly of the two groups of monastics and, knowing the situation, deliberately asked the nun who was an assistant to Devadatta, 'Did you really do this?' She replied, 'I did, World-Honored One!' The Buddha rebuked, using various reasons, saying:
「云何名比丘尼，以刷刷頭？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼以刷刷頭，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以刷刷頭，波夜提。隨刷刷，隨得爾所波夜提。(一百六十八事竟)
佛在王舍城。爾時助調達比丘尼，使他刷頭。諸居士呵責言：「善女！汝等已出家，何用刷頭為？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，使他刷頭？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，使他刷頭？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼使他刷頭，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼使他刷頭，波夜提。隨使他刷頭，隨得爾所波夜提。(一百六十九事竟)
佛在王舍城。爾時助調達比丘尼，以梳梳頭。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世
【現代漢語翻譯】 現代漢語譯本 『什麼叫做比丘尼（bhikshuni，女性出家人），自己用刷子梳頭？』經過種種原因的呵斥后，佛告訴眾比丘（bhikshu，男性出家人）:『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼自己用刷子梳頭，犯波夜提（payattika，一種罪名）。』
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修行。
在這條戒律中，如果比丘尼自己用刷子梳頭，就犯波夜提。每刷一次，就得到相應的波夜提罪。
佛陀在王舍城（Rajagrha）。當時，一位幫助提婆達多（Devadatta）的比丘尼，自己讓人給她梳頭。一些在家居士呵斥說：『善女！你們已經出家了，為什麼還要梳頭呢？』當時，有一位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心生不悅，經過種種原因的呵斥后說：『什麼叫做比丘尼，讓人給她梳頭？』經過種種原因的呵斥后，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀經過種種原因的呵斥后說：『什麼叫做比丘尼，讓人給她梳頭？』經過種種原因的呵斥后，佛告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼讓人給她梳頭，犯波夜提。』
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就會障礙修行。
在這條戒律中，如果比丘尼讓人給她梳頭，就犯波夜提。每讓人梳一次頭，就得到相應的波夜提罪。
佛陀在王舍城。當時，一位幫助提婆達多的比丘尼，用梳子梳頭。當時，有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心生不悅，向佛陀詳細稟告了這件事。佛陀因為這件事召集了比丘和比丘尼僧團，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世
【English Translation】 English version 『What is called a bhikshuni (female monastic), using a brush to comb her hair?』 After rebuking her for various reasons, the Buddha told the bhikshus (male monastics): 『Because of ten benefits, I establish a precept for the bhikshunis. From now on, this precept should be stated as follows: If a bhikshuni uses a brush to comb her hair, she commits a payattika (an offense).』
Payattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a bhikshuni uses a brush to comb her hair, she commits a payattika. With each stroke of the brush, she incurs a corresponding payattika offense.
The Buddha was in Rajagrha (王舍城). At that time, a bhikshuni who was helping Devadatta (提婆達多) was having someone else comb her hair. Some laypeople rebuked her, saying: 『Good woman! You have already left home, why do you need to comb your hair?』 At that time, there was a bhikshuni who was content with little, practicing dhuta (頭陀行, ascetic practices), and upon hearing this, she was displeased. After rebuking her for various reasons, she said: 『What is called a bhikshuni, having someone else comb her hair?』 After rebuking her for various reasons, she reported the matter in detail to the Buddha. The Buddha gathered the sangha (僧伽, monastic community) of both bhikshus and bhikshunis because of this matter, and knowingly asked the bhikshuni who was helping Devadatta: 『Did you really do this?』 She replied: 『I did, World Honored One!』 The Buddha rebuked her for various reasons, saying: 『What is called a bhikshuni, having someone else comb her hair?』 After rebuking her for various reasons, the Buddha told the bhikshus: 『Because of ten benefits, I establish a precept for the bhikshunis. From now on, this precept should be stated as follows: If a bhikshuni has someone else comb her hair, she commits a payattika.』
Payattika means burning, covering, and obstructing. If one does not repent, it can obstruct the path.
In this precept, if a bhikshuni has someone else comb her hair, she commits a payattika. With each instance of having someone else comb her hair, she incurs a corresponding payattika offense.
The Buddha was in Rajagrha. At that time, a bhikshuni who was helping Devadatta was using a comb to comb her hair. At that time, there was a bhikshuni who was content with little, practicing dhuta, and upon hearing this, she was displeased and reported the matter in detail to the Buddha. The Buddha gathered the sangha of both bhikshus and bhikshunis because of this matter, and knowingly asked the bhikshuni who was helping Devadatta: 『Did you really do this?』 She replied: 『I did, World』
尊！」佛以種種因緣呵責言：「云何名比丘尼，以梳梳頭？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼以梳梳頭，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼以梳梳頭，波夜提。隨梳，隨得爾所波夜提。(一百七十事竟)
佛在舍衛國。爾時助調達比丘尼，使他梳頭。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，使他梳頭？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼使他梳頭，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼使他梳頭，波夜提。隨使他梳頭，隨得爾所波夜提。(一百七十一事竟)
佛在王舍城。爾時助調達比丘尼，編頭髮。諸居士呵責言：「汝比丘尼出家人，何故編頭髮為？」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘
【現代漢語翻譯】 現代漢語譯本： 『尊！』佛陀以種種因緣呵責說：『怎麼能叫比丘尼（bhikshuni，佛教女出家人）用梳子梳頭呢？』以種種因緣呵責之後，告訴眾比丘（bhikshu，佛教出家人）：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼用梳子梳頭，犯波夜提（payattika，一種輕罪）。』
波夜提的意思是燒煮覆障，如果不懺悔，就能障礙修行之道。
在這條戒律中，如果比丘尼用梳子梳頭，就犯波夜提。梳一次，就得到一次波夜提。（第一百七十事完）
佛陀在舍衛國（Sravasti）的時候。當時，有位幫助提婆達多（Devadatta）的比丘尼，叫別人為她梳頭。有一位比丘尼，少欲知足，奉行頭陀行（dhuta，苦行），聽到這件事後心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集了僧團，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀以種種因緣呵責說：『怎麼能叫比丘尼叫別人為她梳頭呢？』以種種因緣呵責之後，告訴眾比丘：『因為有十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼叫別人為她梳頭，犯波夜提。』
波夜提的意思是燒煮覆障，如果不懺悔，就能障礙修行之道。
在這條戒律中，如果比丘尼叫別人為她梳頭，就犯波夜提。叫別人梳一次，就得到一次波夜提。（第一百七十一事完）
佛陀在王舍城（Rajagrha）的時候。當時，有位幫助提婆達多的比丘尼，編頭髮。一些居士（upasaka，在家信徒）呵責說：『你們比丘尼是出家人，為什麼還要編頭髮呢？』有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集了僧團，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀以種種因緣呵責說：『怎麼能叫比丘
【English Translation】 English version: 『Venerable!』 The Buddha rebuked, citing various reasons, saying: 『How can it be called a bhikshuni (bhikshuni, Buddhist nun) to comb her hair?』 After rebuking with various reasons, he told the bhikshus (bhikshu, Buddhist monks): 『Because of ten benefits, I am establishing a precept for the bhikshunis. From now on, this precept should be stated as follows: If a bhikshuni combs her hair with a comb, she commits a payattika (payattika, a minor offense).』
Payattika means burning and obscuring; if one does not repent, it can obstruct the path to enlightenment.
In this precept, if a bhikshuni combs her hair with a comb, she commits a payattika. With each combing, she incurs a payattika. (End of the 170th incident)
The Buddha was in Sravasti. At that time, a bhikshuni who was helping Devadatta had someone else comb her hair. There was a bhikshuni who was content with little, practiced dhuta (dhuta, ascetic practices), and upon hearing this, she was displeased and reported it to the Buddha in detail. Because of this matter, the Buddha assembled the Sangha and knowingly asked the bhikshuni who was helping Devadatta: 『Did you really do this?』 She replied: 『I did, Venerable!』 The Buddha rebuked, citing various reasons, saying: 『How can it be called a bhikshuni to have someone else comb her hair?』 After rebuking with various reasons, he told the bhikshus: 『Because of ten benefits, I am establishing a precept for the bhikshunis. From now on, this precept should be stated as follows: If a bhikshuni has someone else comb her hair, she commits a payattika.』
Payattika means burning and obscuring; if one does not repent, it can obstruct the path to enlightenment.
In this precept, if a bhikshuni has someone else comb her hair, she commits a payattika. With each instance of having someone else comb her hair, she incurs a payattika. (End of the 171st incident)
The Buddha was in Rajagrha. At that time, a bhikshuni who was helping Devadatta was braiding her hair. Some upasakas (upasaka, lay devotees) rebuked her, saying: 『You bhikshunis are renunciants, why are you braiding your hair?』 There was a bhikshuni who was content with little, practiced dhuta, and upon hearing this, she was displeased and reported it to the Buddha in detail. Because of this matter, the Buddha assembled the Sangha and knowingly asked the bhikshuni who was helping Devadatta: 『Did you really do this?』 She replied: 『I did, Venerable!』 The Buddha rebuked, citing various reasons, saying: 『How can it be called a bhikshu
尼，編頭髮？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼編頭髮，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼編頭髮，波夜提。隨編，隨得爾所波夜提。(一百七十二事竟)
佛在王舍城。爾時助調達比丘尼，使他編頭髮。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，使他編頭髮？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼使他編頭髮，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼使他編頭髮，波夜提。隨使他編頭髮，隨得爾所波夜提。(一百七十三事竟)
佛在舍衛國。爾時王園比丘尼精舍門前有好草地，凈潔故多人眾集。是中多有弊惡人，見諸比丘尼出入時，便形相說其過罪，共相謂言：「是睞眼、是爛眼、是癭、是黑、是白、是好、是醜、是有威德、是無威德。」諸比丘尼聞是事心不喜，作是念：「諸人集此者，以是好草故，我等何不壞是草耶？」即大小便其上，草即
【現代漢語翻譯】 現代漢語譯本： 『尼，編頭髮？』佛陀以種種因緣呵責之後，對比丘們說：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼編頭髮，犯波夜提。』
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼編頭髮，就犯波夜提。隨著編髮的動作，每次都得到相應的波夜提罪。(第一百七十二事完)
佛陀在王舍城。當時，有位幫助提婆達多的比丘尼，使喚他人為自己編頭髮。有些少欲知足、奉行頭陀行的比丘尼，聽到這件事後心中不悅，向佛陀詳細稟告。佛陀因為這件事召集了僧團，明知故問那位幫助提婆達多的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀以種種因緣呵責她說：『怎麼能身為比丘尼，卻使喚他人為自己編頭髮？』佛陀以種種因緣呵責之後，對比丘們說：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼使喚他人編頭髮，犯波夜提。』
波夜提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
這條戒律中，如果比丘尼使喚他人編頭髮，就犯波夜提。隨著使喚他人編髮的動作，每次都得到相應的波夜提罪。(第一百七十三事完)
佛陀在舍衛國。當時，王園比丘尼精舍門前有一片很好的草地，因為乾淨整潔，所以很多人聚集在那裡。這些人中有很多品行不好的人，看到比丘尼們出入時，就品頭論足，互相議論說：『這個是斜眼，那個是爛眼，這個有癭，這個黑，那個白，這個好看，那個丑，這個有威德，那個沒有威德。』比丘尼們聽到這些話後心中不悅，心想：『這些人聚集在這裡，是因為這片好草地的緣故，我們何不毀壞這片草地呢？』於是就在上面大小便，草地就
【English Translation】 English version: 『Bhikkhuni, braiding hair?』 After rebuking with various reasons, the Buddha said to the bhikkhus: 『Because of ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni braids her hair, it is a pāyattika.』
Pāyattika means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni braids her hair, it is a pāyattika. With each braiding action, she incurs a corresponding pāyattika offense. (End of the 172nd matter)
The Buddha was in Rājagaha (King's Abode). At that time, a bhikkhuni who assisted Devadatta (Given by the Gods), had others braid her hair. Some bhikkhunis who were of few desires, content, and practiced dhūta (ascetic practices), were displeased upon hearing this and reported it to the Buddha in detail. Because of this matter, the Buddha assembled the Sangha (community) and knowingly asked the bhikkhuni who assisted Devadatta: 『Did you really do this?』 She replied: 『I did, Venerable One!』 The Buddha rebuked her with various reasons, saying: 『How can you, as a bhikkhuni, have others braid your hair?』 After rebuking with various reasons, the Buddha said to the bhikkhus: 『Because of ten benefits, I establish a precept for bhikkhunis. From now on, this precept should be recited as follows: If a bhikkhuni has others braid her hair, it is a pāyattika.』
Pāyattika means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni has others braid her hair, it is a pāyattika. With each instance of having others braid her hair, she incurs a corresponding pāyattika offense. (End of the 173rd matter)
The Buddha was in Sāvatthi (City of Prosperity). At that time, there was a nice grassy area in front of the bhikkhuni monastery in the King's Park. Because it was clean and tidy, many people gathered there. Among them were many wicked people who, upon seeing the bhikkhunis entering and exiting, would comment on their appearances and gossip, saying to each other: 『This one has crossed eyes, that one has bad eyes, this one has a goiter, this one is dark, that one is fair, this one is beautiful, that one is ugly, this one has influence, that one has no influence.』 The bhikkhunis, upon hearing these words, were displeased and thought: 『These people gather here because of this nice grassy area, why don't we destroy this grass?』 So they urinated and defecated on it, and the grass
乾死。諸居士呵責言：「不吉弊女，更無餘行處耶？凈草中大小便。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問諸比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣訶責言：「云何名比丘尼，生草上大小便？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼生草上大小便，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼生草上大小便，波夜提。隨生草上大小便，隨得爾所波夜提。(一百七十四事竟)
佛在舍衛國。爾時偷蘭難陀比丘尼，故出精。是中有比丘尼，少欲知足行頭陀，聞是事心不喜，種種因緣呵責言：「云何名比丘尼，故出精？」種種因緣呵已，向佛廣說。佛以是事集二部僧，知而故問偷蘭難陀比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，故出精？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼故出精，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼故出精，波夜提。隨故出精，隨得爾所波夜提。
佛在舍衛國
【現代漢語翻譯】 現代漢語譯本： 諸位居士呵責道：『這個不吉祥的壞女人，難道沒有其他地方可以去了嗎？竟然在乾淨的草地上大小便。』當時有一位比丘尼（bhikkhuni，佛教女性出家眾），少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事後心中不悅，便向佛陀詳細稟告。佛陀因為這件事召集了比丘（bhikkhu，佛教男性出家眾）和比丘尼二部僧眾，明知此事卻還是問那些比丘尼：『你們真的做了這件事嗎？』她們回答說：『確實做了，世尊！』佛陀用種種因緣呵責她們說：『怎麼能稱為比丘尼，卻在草地上大小便呢？』用種種因緣呵責之後，告訴諸位比丘：『爲了十種利益，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼在草地上大小便，犯波逸提（pacittiya，一種輕罪）。』
波逸提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘尼在草地上大小便，就犯波逸提。隨其在草地上大小便的次數，就隨之得到相應次數的波逸提罪。（第一百七十四事完）
佛陀住在舍衛國（Savatthi，古印度城市）。當時，偷蘭難陀比丘尼（Thullananda，一位比丘尼的名字）故意遺精。當時有一位比丘尼，少欲知足，奉行頭陀行，聽到這件事後心中不悅，用種種因緣呵責她說：『怎麼能稱為比丘尼，卻故意遺精呢？』用種種因緣呵責之後，向佛陀詳細稟告。佛陀因為這件事召集了比丘和比丘尼二部僧眾，明知此事卻還是問偷蘭難陀比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能稱為比丘尼，卻故意遺精呢？』用種種因緣呵責之後，告訴諸位比丘：『爲了十種利益，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼故意遺精，犯波逸提。』
波逸提的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
在這條戒律中，如果比丘尼故意遺精，就犯波逸提。隨其故意遺精的次數，就隨之得到相應次數的波逸提罪。
佛陀住在舍衛國。
【English Translation】 English version: The lay devotees rebuked, saying: 'This inauspicious, wicked woman, is there nowhere else for you to go? Defecating and urinating in the clean grass!' There was a bhikkhuni (bhikkhuni, a female monastic in Buddhism) among them, of few desires, content, and practicing the dhuta (dhuta, ascetic practices), who, upon hearing this, was displeased and reported the matter in detail to the Buddha. The Buddha, on account of this matter, assembled the Sangha (Sangha, monastic community) of both bhikkhus (bhikkhu, a male monastic in Buddhism) and bhikkhunis, and knowing the matter, deliberately asked the bhikkhunis: 'Did you really do this?' They replied: 'Indeed, we did, Lord!' The Buddha, with various reasons, rebuked them, saying: 'How can you be called bhikkhunis and yet defecate and urinate on the grass?' After rebuking them with various reasons, he said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited thus: If a bhikkhuni defecates or urinates on the grass, it is a pacittiya (pacittiya, a minor offense).'
Pacittiya means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni defecates or urinates on the grass, it is a pacittiya. According to the number of times she defecates or urinates on the grass, she incurs that many pacittiya offenses. (The one hundred and seventy-fourth matter is concluded)
The Buddha was residing in Savatthi (Savatthi, an ancient Indian city). At that time, the bhikkhuni Thullananda (Thullananda, the name of a bhikkhuni) deliberately emitted semen. There was a bhikkhuni among them, of few desires, content, and practicing the dhuta, who, upon hearing this, was displeased and rebuked her with various reasons, saying: 'How can you be called a bhikkhuni and yet deliberately emit semen?' After rebuking her with various reasons, she reported the matter in detail to the Buddha. The Buddha, on account of this matter, assembled the Sangha of both bhikkhus and bhikkhunis, and knowing the matter, deliberately asked the bhikkhuni Thullananda: 'Did you really do this?' She replied: 'Indeed, I did, Lord!' The Buddha, with various reasons, rebuked her, saying: 'How can you be called a bhikkhuni and yet deliberately emit semen?' After rebuking her with various reasons, he said to the bhikkhus: 'For ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be recited thus: If a bhikkhuni deliberately emits semen, it is a pacittiya.'
Pacittiya means burning, covering, obstructing; if one does not repent, it can obstruct the path.
In this precept, if a bhikkhuni deliberately emits semen, it is a pacittiya. According to the number of times she deliberately emits semen, she incurs that many pacittiya offenses.
The Buddha was residing in Savatthi.
。爾時諸比丘尼夢中失精，覺已作是念：「佛結戒，不聽我等故出精。今夢中失精，我當云何？」是事白佛。佛以是事集二部僧，種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「從今是戒應如是說：若比丘尼故出精，除夢中，波夜提。」(一百七十五事竟)
佛在舍衛國。爾時迦留陀夷，與掘多比丘尼相識知舊，共語共事。時迦留陀夷，二月遊行他國，掘多比丘尼聞已心不喜。迦留陀夷二月遊行，還到舍衛國。掘多比丘尼聞已，洗浴莊嚴面目，香油涂發著輕染衣，到迦留陀夷所，頭面禮足在前而坐。時迦留陀夷，生染著心諦視其面，比丘尼亦生染心，視比丘面。比丘尼作是念：「此視我面必生染著，我何不在前起行？」時迦留陀夷但著泥洹僧，共行來往欲心動發，畏犯戒故，不敢相觸，諦相視面便失不凈，離急熱已即還本坐。掘多比丘尼知失不凈，語迦留陀夷：「持是衣來，我當與浣。」即脫衣與。比丘尼持是衣，小卻一面綟衣，取汁分作二分，一分飲、一分著女根中，即時有福德人來受母胎。是比丘尼腹漸漸大，諸比丘尼言：「汝是犯淫慾人，驅出僧坊。」是比丘尼言：「我不作淫。」自說如上因緣。諸比丘尼不知云何？以是事向佛廣說。佛以是事集二部僧，知而故問是比丘尼：「汝實作是事不？」
【現代漢語翻譯】 現代漢語譯本： 當時，一些比丘尼在夢中遺精，醒來後心想：『佛陀制定戒律，不允許我們故意遺精。現在我在夢中遺精，我該怎麼辦？』她們將此事稟告佛陀。佛陀因此事召集了僧團，以各種因緣讚歎戒律、讚歎持戒的功德，讚歎戒律、讚歎持戒后，對比丘們說：『從今以後，這條戒律應這樣說：如果比丘尼故意遺精，除了在夢中，犯波逸提罪。』（一百七十五事完）
佛陀住在舍衛國（Śrāvastī）。當時，迦留陀夷（Kāludāyin，人名）與掘多（Khujjutara，人名）比丘尼相識已久，經常一起交談做事。後來迦留陀夷離開兩個月去了其他地方，掘多比丘尼聽聞後心中不悅。迦留陀夷離開兩個月后，返回舍衛國。掘多比丘尼聽聞后，沐浴梳妝，塗抹香油，穿上輕薄的染色衣服，來到迦留陀夷的住所，頭面伏地禮拜，然後坐在他面前。當時，迦留陀夷生起愛染之心，仔細地看著她的臉，比丘尼也生起愛染之心，看著比丘的臉。比丘尼心想：『他看著我的臉，一定會生起愛染之心，我何不先在他面前行淫？』當時，迦留陀夷只穿著泥洹僧（nivāsana，下裙），與她一同來回走動，慾念發動，但因為害怕犯戒，不敢互相接觸，只是仔細地看著對方的臉，便遺失了不凈之物，待急迫的熱情消退後，便回到原來的座位。掘多比丘尼知道他遺失了不凈之物，對迦留陀夷說：『把這件衣服拿來，我來幫你洗。』迦留陀夷便脫下衣服給她。比丘尼拿著這件衣服，稍微退到一邊，擰乾衣服，取出汁液分成兩份，一份喝下去，一份塗抹在女根中，當時就有一位有福德的人來投胎。這位比丘尼的肚子漸漸大了起來，其他比丘尼說：『你犯了淫慾，趕出僧坊。』這位比丘尼說：『我沒有行淫。』並講述了上述的因緣。眾比丘尼不知如何是好，便將此事稟告佛陀。佛陀因此事召集了僧團，明知此事卻故意詢問這位比丘尼：『你真的做了這件事嗎？』
【English Translation】 English version: At that time, some Bhikkhunis (female monastic) experienced nocturnal emission in their dreams. Upon waking, they thought: 'The Buddha has established a precept forbidding us from intentionally emitting semen. Now I have experienced nocturnal emission in a dream, what should I do?' They reported this matter to the Buddha. The Buddha, on account of this matter, convened the Sangha (monastic community) of both Bhikkhus (male monastic) and Bhikkhunis, and praised the precepts and the upholding of the precepts with various reasons. After praising the precepts and the upholding of the precepts, he said to the Bhikkhus: 'From now on, this precept should be stated as follows: If a Bhikkhuni intentionally emits semen, except in a dream, she commits a Pāyattika (a type of offense).' (End of the one hundred and seventy-fifth matter)
The Buddha was residing in Śrāvastī (a major city in ancient India). At that time, Kāludāyin (a proper noun, name of a Bhikkhu) and the Bhikkhuni Khujjutara (a proper noun, name of a Bhikkhuni) were acquainted with each other and often talked and worked together. Later, Kāludāyin left for another place for two months, and the Bhikkhuni Khujjutara felt displeased upon hearing this. After two months, Kāludāyin returned to Śrāvastī. The Bhikkhuni Khujjutara, upon hearing this, bathed and adorned herself, applied fragrant oil, and put on light-colored dyed clothes. She went to Kāludāyin's residence, prostrated herself at his feet, and sat before him. At that time, Kāludāyin developed lustful thoughts and gazed intently at her face. The Bhikkhuni also developed lustful thoughts and looked at the Bhikkhu's face. The Bhikkhuni thought: 'He is looking at my face and will surely develop lustful thoughts. Why don't I engage in sexual activity before him?' At that time, Kāludāyin, wearing only his nivāsana (lower garment), walked back and forth with her, and his lustful desires were aroused. However, fearing to violate the precepts, he dared not touch her. They simply gazed intently at each other's faces and he emitted impure matter. After the intense passion subsided, he returned to his original seat. The Bhikkhuni Khujjutara, knowing that he had emitted impure matter, said to Kāludāyin: 'Bring me that garment, and I will wash it for you.' Kāludāyin then took off his garment and gave it to her. The Bhikkhuni, taking the garment, stepped aside slightly, wrung out the garment, and divided the juice into two portions. She drank one portion and applied the other portion to her vagina. At that moment, a person with merit came to enter her womb. The Bhikkhuni's belly gradually grew larger. The other Bhikkhunis said: 'You have committed sexual misconduct, expel her from the monastery!' The Bhikkhuni said: 'I did not commit sexual misconduct.' And she explained the aforementioned circumstances. The Bhikkhunis did not know what to do and reported the matter to the Buddha. The Buddha, on account of this matter, convened the Sangha of both Bhikkhus and Bhikkhunis, and knowing the matter, deliberately asked the Bhikkhuni: 'Did you really do this?'
答言：「實作。世尊！」佛語諸比丘尼：「汝等莫說，是比丘尼此事，以如是因緣故得娠。」佛以種種因緣呵責言：「云何名比丘尼飲精？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼飲精，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。是中犯者，若比丘尼飲男子精，波夜提。隨飲，隨得爾所波夜提。(一百七十六事竟)
佛在王舍城。爾時助調達比丘尼，男子洗處浴。諸居士呵責言：「諸比丘尼自言：『善好有功德。』在男子洗處浴，如淫女。」是中有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，在男子洗處浴？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼，男子洗處浴，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼男子洗處浴，波夜提。隨男子洗處浴，隨得爾所波夜提。(一百七十七事竟)
佛在王舍城。爾時助調達比丘尼，喜門中立。諸居士呵責言：「諸比丘尼自言：『善好有功德。』在門中立如淫女。」是中
【現代漢語翻譯】 現代漢語譯本：回答說：『確實做了，世尊！』佛陀告訴眾比丘尼：『你們不要議論這位比丘尼的這件事，因為這樣的因緣才導致她懷孕。』佛陀用種種因緣呵責說：『怎麼能叫比丘尼喝精液呢？』用種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼喝精液，犯波逸提（Pāyantika）。』
波逸提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。這裡所說的犯戒是指，如果比丘尼喝男子的精液，就犯波逸提（Pāyantika）。喝多少，就得多少波逸提（Pāyantika）。（第一百七十六事完）
佛陀在王舍城（Rājagṛha）。當時，支援提婆達多（Devadatta）的比丘尼，在男子洗浴的地方洗澡。一些居士呵責說：『這些比丘尼自己說：『善良美好有功德。』卻在男子洗浴的地方洗澡，如同妓女。』其中有比丘尼，少欲知足，奉行頭陀行（dhūta），聽到這件事心裡不高興，向佛陀詳細稟告。佛陀因為這件事召集二部僧眾，明知故問支援提婆達多（Devadatta）的比丘尼：『你確實做了這件事嗎？』回答說：『確實做了，世尊！』佛陀用種種因緣呵責說：『怎麼能叫比丘尼，在男子洗浴的地方洗澡呢？』用種種因緣呵責之後，告訴眾比丘：『因為有十種利益，所以為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼在男子洗浴的地方洗澡，犯波逸提（Pāyantika）。』
波逸提（Pāyantika）的意思是燒煮、覆蓋、障礙，如果不懺悔，就能障礙修行之道。
這裡所說的犯戒是指，如果比丘尼在男子洗浴的地方洗澡，就犯波逸提（Pāyantika）。在男子洗浴的地方洗澡多少次，就得多少波逸提（Pāyantika）。（第一百七十七事完）
佛陀在王舍城（Rājagṛha）。當時，支援提婆達多（Devadatta）的比丘尼，站在喜門中。一些居士呵責說：『這些比丘尼自己說：『善良美好有功德。』卻站在門中如同妓女。』其中有
【English Translation】 English version: He replied, 'Indeed, I did, O Blessed One!' The Buddha told the Bhikkhunis, 'You should not discuss this matter of this Bhikkhuni, for it is because of such a cause that she became pregnant.' The Buddha, with various reasons, rebuked, saying, 'How can it be called a Bhikkhuni drinking semen?' After rebuking with various reasons, he told the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni drinks semen, it is a Pāyantika (an offense requiring confession).'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path. The offense here is: if a Bhikkhuni drinks a man's semen, it is a Pāyantika. For each drink, she incurs that many Pāyantikas. (End of the 176th incident)
The Buddha was in Rājagṛha (王舍城). At that time, Bhikkhunis who supported Devadatta (提婆達多) were bathing in the men's bathing area. Some laypeople rebuked, saying, 'These Bhikkhunis say of themselves, 'We are good and have merit,' yet they bathe in the men's bathing area, like prostitutes.' Among them, there was a Bhikkhuni who was of few desires, content, and practiced dhūta (頭陀行), who, upon hearing this, was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the Sangha of both orders, and knowingly asked the Bhikkhuni who supported Devadatta (提婆達多), 'Did you indeed do this?' She replied, 'Indeed, I did, O Blessed One!' The Buddha, with various reasons, rebuked, saying, 'How can it be called a Bhikkhuni bathing in the men's bathing area?' After rebuking with various reasons, he told the Bhikkhus, 'For ten benefits, I establish a precept for the Bhikkhunis. From now on, this precept should be recited as follows: If a Bhikkhuni bathes in the men's bathing area, it is a Pāyantika.'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path.
The offense here is: if a Bhikkhuni bathes in the men's bathing area, it is a Pāyantika. For each time she bathes in the men's bathing area, she incurs that many Pāyantikas. (End of the 177th incident)
The Buddha was in Rājagṛha (王舍城). At that time, Bhikkhunis who supported Devadatta (提婆達多) were standing in the 'joy gate'. Some laypeople rebuked, saying, 'These Bhikkhunis say of themselves, 'We are good and have merit,' yet they stand in the gate like prostitutes.' Among them, there was a
有比丘尼，少欲知足行頭陀，聞是事心不喜，向佛廣說。佛以是事集二部僧，知而故問助調達比丘尼：「汝實作是事不？」答言：「實作。世尊！」佛以種種因緣呵責言：「云何名比丘尼，喜門中立？」種種呵已語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼在門中立，波夜提。」
波夜提者，燒煮覆障，若不悔過，能障礙道。
是中犯者，若比丘尼在門中立，波夜提。隨門中立，隨得爾所波夜提。(一百七十八波夜提事具足竟)
八波羅提提舍尼法
佛在釋氏國。爾時釋摩男，請佛及二部僧明日食，佛默然受。知佛默然受已，頭面禮佛足右繞而去。還舍通夜辦種種多美飲食，煮藥草乳汁，早起敷坐處，遣使白佛：「食具已辦，唯聖知時。」佛及二部僧往入其舍就座而坐。釋摩男見佛及二部僧坐已，自手行水、自下飯、與藥草、乳汁澆上。爾時助調達比丘尼，盛滿缽飯，以藥草乳汁澆上，著前不食四向顧視。釋摩男作是念：「我當遍看，誰少、誰不少？誰食、誰不食？」見助調達比丘尼，置缽在前不食，問言：「何故不食？」答言：「汝有未煎乳不？有者當食。」答言：「是藥草乳汁美好可食。若有未煎乳者，當以相與。」又問：「汝有酪、生酥、熟酥、油、魚、肉脯者
【現代漢語翻譯】 現代漢語譯本：有位比丘尼（bhikkhuni，佛教女性出家眾），她少欲知足，奉行頭陀行（dhuta，一種苦行），聽到這件事後心中不喜，於是向佛陀詳細稟告。佛陀因為這件事召集了二部僧團（比丘和比丘尼），明知故問幫助提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）的比丘尼：『你真的做了這件事嗎？』她回答說：『確實做了，世尊！』佛陀用種種因緣呵責她說：『怎麼能稱為比丘尼，卻喜歡站在門口？』種種呵責之後，佛陀告訴眾比丘：『因為這十種利益的緣故，為比丘尼制定戒律。從今以後，這條戒律應當這樣說：如果比丘尼站在門口，犯波逸提（pāyantika，一種罪名）。』
波逸提的意思是，燒煮、覆蓋、障礙，如果不懺悔，就能障礙修道。
這條戒律中，違犯的情況是：如果比丘尼站在門口，就犯波逸提。隨著站在門口的時間長短，相應地得到相應的波逸提罪。（一百七十八條波逸提事具足完畢）
八波羅提提舍尼法（pāṭidesanī，一種懺悔法）
佛陀在釋迦族（Sakya）居住的地方。當時，釋摩男（Mahānāma，釋迦族人，佛陀的在家弟子）邀請佛陀和二部僧團第二天接受供養，佛陀默然應允。釋摩男知道佛陀默然應允后，頂禮佛足，右繞佛陀后離開。回到住所后，通宵準備各種美味的飲食，煮藥草乳汁，早起鋪設座位，派人稟告佛陀：『齋飯已經準備完畢，請世尊知時。』佛陀和二部僧團前往釋摩男的住所，就座而坐。釋摩男看到佛陀和二部僧團坐下後，親自供水、親自下飯、用藥草乳汁澆在飯上。當時，幫助提婆達多的比丘尼，盛滿一缽飯，用藥草乳汁澆上，放在面前不吃，四處張望。釋摩男心想：『我應當四處看看，誰少、誰不少？誰吃、誰不吃？』看到幫助提婆達多的比丘尼把缽放在面前不吃，就問：『為什麼不吃？』她回答說：『你有沒有沒有煎過的牛奶？有的話我就吃。』釋摩男回答說：『這藥草乳汁美好可食。如果有未煎過的牛奶，應當給你。』比丘尼又問：『你有沒有酪、生酥（ghī，澄清的奶油）、熟酥、油、魚、肉脯？』
【English Translation】 English version: There was a bhikkhuni (Buddhist nun), content with few desires, practicing dhuta (ascetic practices), who, upon hearing of this matter, was displeased and reported it in detail to the Buddha. The Buddha, because of this matter, assembled the two sanghas (monks and nuns), and knowingly asked the bhikkhuni who was assisting Devadatta (Buddha's cousin who later betrayed him): 'Did you really do this?' She replied: 'I did, World Honored One!' The Buddha, using various reasons, rebuked her, saying: 'How can you be called a bhikkhuni and yet enjoy standing in doorways?' After various rebukes, the Buddha told the bhikkhus: 'For these ten benefits, I establish a precept for the bhikkhunis. From now on, this precept should be stated thus: If a bhikkhuni stands in a doorway, it is a pāyantika (an offense).'
Pāyantika means burning, covering, obstructing; if one does not repent, it can obstruct the path to enlightenment.
In this precept, the offense is: if a bhikkhuni stands in a doorway, it is a pāyantika. According to the amount of time spent standing in the doorway, one incurs the corresponding pāyantika offense. (The one hundred and seventy-eighth pāyantika matters are now complete.)
The Eight Pāṭidesanī (an act of confession) Rules
The Buddha was in the land of the Sakyas (a clan in ancient India). At that time, Mahānāma (a Sakyan, a lay disciple of the Buddha) invited the Buddha and the two sanghas to a meal the next day, and the Buddha silently accepted. Knowing that the Buddha had silently accepted, Mahānāma bowed at the Buddha's feet, circumambulated him to the right, and departed. Returning to his residence, he spent the entire night preparing various delicious foods, boiling herbal milk, and setting out seats early in the morning. He sent a messenger to inform the Buddha: 'The meal is ready, may the World Honored One know the time.' The Buddha and the two sanghas went to Mahānāma's residence, took their seats, and sat down. Seeing that the Buddha and the two sanghas were seated, Mahānāma personally provided water, personally served the food, and poured herbal milk over the rice. At that time, the bhikkhuni who was assisting Devadatta, filled a bowl with rice, poured herbal milk over it, placed it in front of her, and looked around without eating. Mahānāma thought: 'I should look around to see who has little, who has much, who is eating, who is not eating.' Seeing that the bhikkhuni who was assisting Devadatta had placed her bowl in front of her without eating, he asked: 'Why are you not eating?' She replied: 'Do you have unboiled milk? If you do, I will eat.' Mahānāma replied: 'This herbal milk is delicious and edible. If there is unboiled milk, I will give it to you.' The bhikkhuni then asked: 'Do you have curds, ghee (clarified butter), cooked ghee, oil, fish, or dried meat?'
，我當得食。」語言：「藥草乳汁可並食。若有酪、生酥、熟酥、油、魚、肉脯，當以相與。」助調達比丘尼言：「汝請佛及僧，汝若無力能隨意與者，何故請佛及僧耶？若餘人請者，當隨意與，是熟乳何處無有？」釋摩男善好，聞是語不瞋。余隨從釋摩男者瞋言：「諸比丘尼自言：『善好有功德。』是釋摩男供給眾僧如事大家，云何現前呵辱？」佛見助調達比丘尼作是事，聞諸居士呵責，食后以是事集二部僧，種種因緣呵責助調達比丘尼言：「云何名比丘尼，釋摩男供給眾僧如事大家，云何現前呵辱？」種種因緣呵已，語諸比丘：「以十利故與比丘尼結戒。從今是戒應如是說：若比丘尼無病，自為索乳，是比丘尼，應諸比丘尼前說是事，作是言：『諸善女！我墮可呵法，不隨順道，可悔過，我今悔過。』是名初波羅提提舍尼法。」
是中犯者，若比丘尼無病自為索乳，得者波羅提提舍尼；不得者，突吉羅。為病者索得者，不犯。若從親里索、若先請、若不索自與，不犯。(一事竟)酪、生酥、熟酥、油、魚、肉、脯亦如是，是名為八波羅提提舍尼法。(不共戒都竟，共戒如比丘戒中廣說。)
比丘尼八敬法
比丘尼布薩日到寺中，隨意請一比丘，受教誡法。比丘尼僧要當自和合，僧差一比丘尼，
【現代漢語翻譯】 現代漢語譯本： 『我應該能得到食物。』語言回答：『藥草和乳汁可以一起食用。如果有人提供酪（一種乳製品），生酥（未經提煉的奶油），熟酥（提煉過的奶油），油，魚，肉，肉乾，應該互相分享。』助調達比丘尼說：『你邀請了佛陀和僧團，如果你沒有能力隨意供養，為什麼還要邀請佛陀和僧團呢？如果其他人邀請，就應該隨意供養，哪裡沒有熟乳呢？』釋摩男（Sakyamana，人名）心地善良，聽到這些話並不生氣。其他跟隨釋摩男的人生氣地說：『這些比丘尼自己說：『善好有功德。』這位釋摩男像一位富裕的施主一樣供養僧團，怎麼能當面羞辱她呢？』佛陀看到助調達比丘尼做了這件事，聽到居士們的責備，飯後就這件事召集了二部僧團，用各種因緣呵責助調達比丘尼說：『怎麼能稱為比丘尼，釋摩男像一位富裕的施主一樣供養僧團，怎麼能當面羞辱她呢？』用各種因緣呵責之後，告訴諸位比丘：『爲了十種利益，我為比丘尼制定戒律。從今以後，這條戒律應該這樣說：如果比丘尼沒有生病，自己去索要乳汁，這位比丘尼，應該在諸位比丘尼面前說明這件事，這樣說：『諸位善女！我犯了應該呵責的法，不隨順正道，應該懺悔，我現在懺悔。』這稱為初波羅提提舍尼法。』 在這條戒律中，如果比丘尼沒有生病，自己去索要乳汁，得到了，就犯波羅提提舍尼罪；沒有得到，就犯突吉羅罪。爲了生病的人索要得到，不犯戒。如果從親戚那裡索要，或者事先邀請，或者不索要自己給，不犯戒。（一件事結束）酪（一種乳製品），生酥（未經提煉的奶油），熟酥（提煉過的奶油），油，魚，肉，肉乾也一樣，這稱為八波羅提提舍尼法。（不共戒全部結束，共戒如比丘戒中廣說。） 比丘尼八敬法 比丘尼在布薩日（Posadha，齋戒日）到寺中，隨意請一位比丘，接受教誡法。比丘尼僧團一定要自己和合，僧團推舉一位比丘尼，
【English Translation】 English version: 'I should be able to get food.' The language replied, 'Herbs and milk can be eaten together. If there are cheese (a type of dairy product), fresh ghee (unrefined butter), cooked ghee (refined butter), oil, fish, meat, or dried meat offered, they should be shared with each other.' The Bhikkhuni (Buddhist nun) who assists Devadatta (name of a person) said, 'You invited the Buddha (enlightened one) and the Sangha (Buddhist monastic community), if you do not have the ability to provide at will, why did you invite the Buddha and the Sangha? If others invite, they should provide at will, where is there no cooked milk?' Sakyamana (name of a person) was kind-hearted and not angry when he heard these words. The others who followed Sakyamana were angry and said, 'These Bhikkhunis say themselves: 'Goodness has merit.' This Sakyamana provides for the Sangha like a wealthy benefactor, how can you publicly humiliate her?' The Buddha saw that the Bhikkhuni who assists Devadatta had done this, and heard the laypeople's rebuke. After the meal, he gathered the two Sanghas because of this matter, and rebuked the Bhikkhuni who assists Devadatta with various reasons, saying, 'How can you be called a Bhikkhuni, Sakyamana provides for the Sangha like a wealthy benefactor, how can you publicly humiliate her?' After rebuking her with various reasons, he told the Bhikkhus (Buddhist monks): 'For the sake of ten benefits, I have established precepts for the Bhikkhunis. From now on, this precept should be said like this: If a Bhikkhuni is not sick and asks for milk for herself, this Bhikkhuni should explain this matter in front of the Bhikkhunis, saying: 'Virtuous ladies! I have committed a blameworthy act, not following the right path, I should repent, and I now repent.' This is called the first Pratidesaniya (confession) rule.' Among these offenses, if a Bhikkhuni is not sick and asks for milk for herself, and obtains it, she commits a Pratidesaniya offense; if she does not obtain it, she commits a Dukkata (wrongdoing) offense. If she asks for it for a sick person and obtains it, she does not commit an offense. If she asks from relatives, or invites beforehand, or gives it without being asked, she does not commit an offense. (One matter is finished) Cheese (a type of dairy product), fresh ghee (unrefined butter), cooked ghee (refined butter), oil, fish, meat, and dried meat are also the same, this is called the eight Pratidesaniya rules. (All the non-shared precepts are finished, the shared precepts are widely explained in the Bhikkhu precepts.) The Eight Respects for Bhikkhunis On the Posadha (day of fasting) day, the Bhikkhunis go to the temple and invite a Bhikkhu at will to receive the teaching. The Bhikkhuni Sangha must be harmonious by themselves, and the Sangha should elect a Bhikkhuni,
來受教誡，要須伴共來。來到已，頭面禮教誡比丘足問訊，應如是語：「比丘尼僧和合，頭面禮和合比丘僧足，乞半月教誡法。所敕教誡法，我當受持。」比丘應語比丘尼言：「釋迦牟尼佛多陀阿伽度、阿羅呵、三藐三佛陀，知者、見者，為比丘尼說半月八敬法。何等八？一者百歲比丘尼，見新受具戒比丘，應一心謙敬禮足。二者比丘尼應從比丘僧乞受具戒。三者若比丘尼犯僧殘罪，應從二部僧乞半月摩那埵法。四者無比丘住處，比丘尼不得安居。五者比丘尼安居竟，應從二部僧中自恣求見聞疑罪。六者比丘尼半月從比丘受八敬法。七者比丘尼語比丘言：『聽我問修多羅、毗尼、阿毗曇。』比丘聽者應問，若不聽者不得問。八者比丘尼不得說比丘見聞疑罪。是為八。」一比丘尼受是八敬法，布薩時應白比丘尼僧中說是八敬法。布薩竟至明日，是先受八敬法比丘尼，應還來禮是教誡比丘足。比丘尼僧和合，頭面禮和合比丘僧足，比丘尼僧和合布薩竟。
次說比丘法，僧和合說戒時，是教誡比丘尼比丘，若聞說戒比丘言：「僧今和合先作何事？」是受教誡比丘尼比丘，應至上座所偏袒右肩胡跪合掌：「比丘尼僧和合，頭面禮和合比丘僧足，乞半月教誡法所敕教誡法，我當都受。」上座應語：「和合比丘尼僧，不須作
【現代漢語翻譯】 現代漢語譯本：前來接受教誡，必須一同前來。到達后，以頭面頂禮教誡比丘的足，並問候，應該這樣說：『比丘尼僧團和合，以頭面頂禮和合的比丘僧團的足，請求半月教誡法。所命令的教誡法，我應當接受並奉行。』比丘應該對比丘尼說：『釋迦牟尼佛（Śākyamuni Buddha，佛教創始人），多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksaṃbuddha，正等覺者），知者、見者，為比丘尼說了半月八敬法。哪八種呢？第一，百歲比丘尼，見到新受具足戒的比丘，應當一心謙敬地禮拜其足。第二，比丘尼應當從比丘僧團請求受具足戒。第三，如果比丘尼犯了僧殘罪（Saṃghāvaśeṣa，僅次於波羅夷的重罪），應當從二部僧團（比丘僧團和比丘尼僧團）請求半月摩那埵法（Mānatta，懺悔期）。第四，沒有比丘居住的地方，比丘尼不得安居（Varṣa，雨季安居）。第五，比丘尼安居結束后，應當從二部僧團中自恣（Pravāraṇā，僧眾互相指出過失）求見聞疑罪。第六，比丘尼每半月從比丘處接受八敬法。第七，比丘尼對比丘說：『請允許我問關於修多羅（Sūtra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）的問題。』比丘允許的，可以問；不允許的，不得問。第八，比丘尼不得說比丘的見聞疑罪。這就是八敬法。』一位比丘尼接受這八敬法后，在布薩（Poṣadha，每半月舉行的誦戒儀式）時，應當在比丘尼僧團中宣說這八敬法。布薩結束後到第二天，先前接受八敬法的比丘尼，應當再次來禮拜這位教誡比丘的足。比丘尼僧團和合，以頭面頂禮和合的比丘僧團的足，比丘尼僧團和合布薩結束。
接下來講述比丘的職責，僧團和合說戒時，這位教誡比丘尼的比丘，如果聽到說戒比丘說：『僧團現在和合，先做什麼事？』這位接受教誡比丘尼的比丘，應當到上座（長老）處，偏袒右肩，右膝著地，合掌：『比丘尼僧團和合，以頭面頂禮和合的比丘僧團的足，請求半月教誡法，所命令的教誡法，我應當全部接受。』上座應當說：『和合的比丘尼僧團，不需要做……』
【English Translation】 English version: To receive instruction, it is necessary to come together. Having arrived, one should prostrate with head and face at the feet of the instructing Bhikṣu (monk), and inquire, saying thus: 'The Bhikṣuṇī Saṃgha (community of nuns) is in harmony, prostrating with head and face at the feet of the harmonious Bhikṣu Saṃgha, requesting the fortnightly teaching. Whatever teaching is commanded, I shall accept and uphold.' The Bhikṣu should say to the Bhikṣuṇī: 'Śākyamuni Buddha (the founder of Buddhism), Tathāgata (the Thus-Gone One), Arhat (the Worthy One), Samyaksaṃbuddha (the Perfectly Enlightened One), the Knower, the Seer, has spoken the eight Garudhamma (weighty principles) for Bhikṣuṇīs every half-month. What are the eight? First, a Bhikṣuṇī of a hundred years should respectfully bow at the feet of a newly ordained Bhikṣu. Second, Bhikṣuṇīs should request ordination from the Bhikṣu Saṃgha. Third, if a Bhikṣuṇī commits a Saṃghāvaśeṣa (offense requiring initial and subsequent meetings of the Sangha) offense, she should request half-month Mānatta (probation) from both Saṃghas (Bhikṣu and Bhikṣuṇī Saṃghas). Fourth, Bhikṣuṇīs may not reside where there are no Bhikṣus. Fifth, after the Bhikṣuṇīs' retreat (Varṣa, rainy season retreat), they should seek Pravāraṇā (invitation to be corrected) for seen, heard, and suspected offenses from both Saṃghas. Sixth, Bhikṣuṇīs should receive the eight Garudhamma from Bhikṣus every half-month. Seventh, Bhikṣuṇīs should say to Bhikṣus: 'Allow me to ask about Sūtra (discourses), Vinaya (monastic rules), and Abhidhamma (higher teachings).' If the Bhikṣu permits, she may ask; if he does not permit, she may not ask. Eighth, Bhikṣuṇīs may not speak of the seen, heard, or suspected offenses of Bhikṣus. These are the eight.' After a Bhikṣuṇī receives these eight Garudhamma, during the Poṣadha (fortnightly recitation of monastic rules), she should recite these eight Garudhamma in the Bhikṣuṇī Saṃgha. After the Poṣadha, on the following day, the Bhikṣuṇī who previously received the eight Garudhamma should again come to bow at the feet of the instructing Bhikṣu. The Bhikṣuṇī Saṃgha is in harmony, prostrating with head and face at the feet of the harmonious Bhikṣu Saṃgha, the Bhikṣuṇī Saṃgha has completed the harmonious Poṣadha.
Next, the duties of the Bhikṣus are described. When the Saṃgha is harmoniously reciting the precepts, if the Bhikṣu instructing the Bhikṣuṇīs hears the Bhikṣu reciting the precepts say: 'What should the Saṃgha do first now that it is in harmony?' The Bhikṣu who is receiving instruction for the Bhikṣuṇīs should go to the most senior (elder) Bhikṣu, uncover his right shoulder, kneel on his right knee, and join his palms: 'The Bhikṣuṇī Saṃgha is in harmony, prostrating with head and face at the feet of the harmonious Bhikṣu Saṃgha, requesting the fortnightly teaching, and I shall accept all the teachings that are commanded.' The most senior Bhikṣu should say: 'The harmonious Bhikṣuṇī Saṃgha does not need to do...'
教誡羯磨。」是比丘還語比丘尼：「眾僧語汝：『和合比丘尼僧教誡比丘尼羯磨，佛已舍。』」凡教誡比丘尼比丘，不得出界外。若出界外，得突吉羅罪。
十誦尼律卷第四十七 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十八(第八誦之一)
後秦北印度三藏弗若多羅共羅什譯
增一法之一
佛婆伽婆住舍婆提。長老優波離問佛：「若男子作女人威儀、女人相、女人服、作女人形制已，如男子法受戒，得戒不？」佛言：「得戒，眾僧得罪。」
又問：「若女人作男子威儀，男子相、男子服、作男子形制已如女人法受戒，得戒不？」佛言：「得戒，眾僧得罪。」
又問：「若未度出家，便與受具戒，得戒不？」佛言：「得戒，眾僧得罪。」
爾時六群比丘，誘他弟子與法與食，諸上座呵責言：「云何得教化弟子如法，六群比丘便誘將去，與法、與食？」諸比丘不知云何？以是事白佛，佛言：「從今不得誘他弟子與法與食。若誘者，得突吉羅。」
又問：「若比丘不欲反戒，便語他言：『汝與我作和上為？受和上即反戒耶？』」佛言：「不也，是戲語耳。」佛知故問阿難：「小兒能食上驅烏不？」答言：「能。」世尊佛言：「從今聽沙
【現代漢語翻譯】 現代漢語譯本 『教誡羯磨』（Upadesha-karma，教誡儀式）。如果比丘對比丘尼說：『僧團告訴你：和合的比丘尼僧團教誡比丘尼的羯磨，佛陀已經廢止了。』凡是教誡比丘尼的比丘，不得出界外。如果出界外，就犯突吉羅罪（Dukkata，惡作罪）。 《十誦尼律》卷第四十七 大正藏第23冊 No. 1435 《十誦律》 《十誦律》卷第四十八(第八誦之一) 後秦北印度三藏弗若多羅共羅什譯 增一法之一 佛陀（Buddha，覺者）住在舍婆提（Shravasti）。長老優波離（Upali）問佛：『如果男子做出女人的儀態、女人的相貌、女人的服裝、做出女人的形體，像男子一樣受戒，能得戒嗎？』佛說：『得戒，眾僧有罪。』 又問：『如果女人做出男子的儀態、男子的相貌、男子的服裝、做出男子的形體，像女人一樣受戒，能得戒嗎？』佛說：『得戒，眾僧有罪。』 又問：『如果還沒剃度出家，就給他受具足戒，能得戒嗎？』佛說：『得戒，眾僧有罪。』 當時六群比丘，引誘其他人的弟子給予佛法和食物，諸位上座呵責他們說：『怎麼能教化弟子不如法，六群比丘就引誘帶走，給予佛法和食物？』諸位比丘不知道怎麼辦？把這件事稟告佛陀，佛說：『從今以後不得引誘其他人的弟子給予佛法和食物。如果引誘，就犯突吉羅罪（Dukkata，惡作罪）。』 又問：『如果比丘不想舍戒，就對別人說：『你給我做和尚可以嗎？』受和尚就舍戒了嗎？』佛說：『不是的，這是戲言罷了。』佛陀知道后問阿難（Ananda）：『小孩子能吃上好的驅烏食物嗎？』回答說：『能。』世尊佛說：『從今聽沙
【English Translation】 English version 『Upadesha-karma』 (Teaching Karma). If a Bhikshu (monk) says to a Bhikshuni (nun): 『The Sangha (community) tells you: The united Bhikshuni Sangha's teaching Bhikshuni Karma, the Buddha (the awakened one) has abolished.』 Any Bhikshu who teaches Bhikshunis must not go outside the boundary. If he goes outside the boundary, he commits a Dukkata (wrongdoing) offense. Vinaya in Ten Recitations, Volume 47 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Volume 48 (First of the Eighth Recitation) Translated by Tripiṭaka Punyatara of North India in the Later Qin Dynasty, together with Kumarajiva One of the Ekottara-agama The Buddha (Bhagavan) was staying in Shravasti. Elder Upali asked the Buddha: 『If a man makes the gestures of a woman, the appearance of a woman, the clothes of a woman, makes the form of a woman, and receives ordination like a man, does he obtain the precepts?』 The Buddha said: 『He obtains the precepts, the Sangha is at fault.』 He also asked: 『If a woman makes the gestures of a man, the appearance of a man, the clothes of a man, makes the form of a man, and receives ordination like a woman, does she obtain the precepts?』 The Buddha said: 『She obtains the precepts, the Sangha is at fault.』 He also asked: 『If someone has not yet been tonsured and left home, and then is given the full ordination, does he obtain the precepts?』 The Buddha said: 『He obtains the precepts, the Sangha is at fault.』 At that time, the group of six Bhikshus were enticing other people's disciples with Dharma (teachings) and food. The senior monks rebuked them, saying: 『How can you teach disciples improperly, and the group of six Bhikshus entice them away, giving them Dharma and food?』 The Bhikshus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 『From now on, you must not entice other people's disciples with Dharma and food. If you entice them, you commit a Dukkata (wrongdoing) offense.』 He also asked: 『If a Bhikshu does not want to renounce the precepts, and then says to someone else: 『Can you be my preceptor?』 Does receiving a preceptor mean renouncing the precepts?』 The Buddha said: 『No, it is just a joke.』 After the Buddha knew this, he asked Ananda: 『Can a child eat good food that drives away crows?』 He replied: 『Yes.』 The World Honored One, the Buddha, said: 『From now on, listen to the Sha』
彌能驅烏乃至七歲得作沙彌。」
爾時瓶沙王，以六歲一閏，諸比丘不知云何？以是事白佛，佛言：「應隨王法。」
時王瓶沙，一歲作六月小，諸比丘不知云何？以是事白佛，佛言：「應隨王法。春初月大、二月小，三月大、四月小；夏初月大、二月小，三月大、四月小；冬初月大、二月小，三月大、四月小。」又問：「若非比丘住處說戒，是說戒不？」佛言：「若比丘尼說戒者，是說戒。」
又問：「得戒沙彌說戒，是說戒不？」佛言：「不名說戒，得聽說戒受歲，不得足數說戒受歲及余羯磨。」
「頗有比丘在地與空中清凈不？」佛言：「不得。」「在空中與地清凈不？」佛言：「不得。」「二俱在空中得與清凈不？」佛言：「不得。」「界內得與界外清凈不？」佛言：「不得。」「界外得與界內清凈不？」佛言：「不得。合界者，得。共界內者，得。」
又問：「在地者得與空中清凈說戒不？」佛言：「不得。」「空中得與地清凈說戒不？」佛言：「不得。」又問：「二俱在空中得與清凈說戒不？」佛言：「不得。」「界內得與界外清凈說戒不？」佛言：「不得。」「界外得與界內清凈說戒不？」佛言：「不得。若合界者，得。共在界內者，得。」
又問：「在地得與
【現代漢語翻譯】 現代漢語譯本： 『彌能驅烏，乃至七歲得作沙彌（śrāmaṇera，沙門弟子）。』
爾時瓶沙王（Bimbisāra，古印度摩揭陀國國王），以六歲置一閏月，諸比丘（bhikṣu，出家修行的男性佛教徒）不知如何是好，便將此事稟告佛陀。佛陀說：『應當遵從國王的法令。』
當時瓶沙王將一年定為六個月大月、六個月小月，諸比丘不知如何是好，便將此事稟告佛陀。佛陀說：『應當遵從國王的法令。春季的第一個月為大月，第二個月為小月，第三個月為大月，第四個月為小月；夏季的第一個月為大月，第二個月為小月，第三個月為大月，第四個月為小月；冬季的第一個月為大月，第二個月為小月，第三個月為大月，第四個月為小月。』 又問：『若在非比丘居住的地方說戒（prātimokṣa，戒律），這算是說戒嗎？』 佛陀說：『若比丘尼（bhikṣuṇī，出家修行的女性佛教徒）說戒，這就算說戒。』
又問：『已受戒的沙彌說戒，這算是說戒嗎？』 佛陀說：『這不算是說戒。沙彌可以聽聞說戒並計算僧臘，但不得足數說戒並計算僧臘以及參與其他羯磨（karma，業）。』
『是否有可能比丘在地面與空中授清凈？』 佛陀說：『不得。』 『在空中與地面授清凈？』 佛陀說：『不得。』 『二者都在空中得授清凈嗎？』 佛陀說：『不得。』 『在戒律區域內得與戒律區域外授清凈嗎？』 佛陀說：『不得。』 『在戒律區域外得與戒律區域內授清凈嗎？』 佛陀說：『不得。若合併戒律區域，可以。共同在戒律區域內，可以。』
又問：『在地面的人可以與在空中清凈說戒嗎？』 佛陀說：『不得。』 『在空中可以與在地面清凈說戒嗎？』 佛陀說：『不得。』 又問：『二者都在空中可以互相清凈說戒嗎？』 佛陀說：『不得。』 『在戒律區域內可以與在戒律區域外清凈說戒嗎？』 佛陀說：『不得。』 『在戒律區域外可以與在戒律區域內清凈說戒嗎？』 佛陀說：『不得。若合併戒律區域，可以。共同在戒律區域內，可以。』
又問：『在地面得與……』
【English Translation】 English version: 『Muni Neng Quwu, even at the age of seven, can become a Śrāmaṇera (沙彌, novice monk).』
At that time, King Bimbisāra (瓶沙王, King of Magadha in ancient India) decreed that there should be an intercalary month every six years. The Bhikṣus (比丘, ordained male Buddhist monks) did not know what to do, so they reported this matter to the Buddha. The Buddha said, 『You should follow the king's law.』
At that time, King Bimbisāra made the year consist of six months with large months and six months with small months. The Bhikṣus did not know what to do, so they reported this matter to the Buddha. The Buddha said, 『You should follow the king's law. The first month of spring is a large month, the second month is a small month, the third month is a large month, and the fourth month is a small month; the first month of summer is a large month, the second month is a small month, the third month is a large month, and the fourth month is a small month; the first month of winter is a large month, the second month is a small month, the third month is a large month, and the fourth month is a small month.』 Furthermore, they asked, 『If the Prātimokṣa (說戒, code of monastic rules) is recited in a place where Bhikṣus do not reside, is it considered a recitation of the Prātimokṣa?』 The Buddha said, 『If a Bhikṣuṇī (比丘尼, ordained female Buddhist nun) recites the Prātimokṣa, it is considered a recitation of the Prātimokṣa.』
They also asked, 『If a Śrāmaṇera who has received the precepts recites the Prātimokṣa, is it considered a recitation of the Prātimokṣa?』 The Buddha said, 『It is not considered a recitation of the Prātimokṣa. A Śrāmaṇera may listen to the recitation of the Prātimokṣa and count the years of monastic life, but may not fully recite the Prātimokṣa, count the years of monastic life, or participate in other Karmas (羯磨, actions).』
『Is it possible for a Bhikṣu to grant purification while on the ground and in the air?』 The Buddha said, 『It is not possible.』 『To grant purification in the air and on the ground?』 The Buddha said, 『It is not possible.』 『Is it possible for both to grant purification in the air?』 The Buddha said, 『It is not possible.』 『Is it possible to grant purification from within the boundary to outside the boundary?』 The Buddha said, 『It is not possible.』 『Is it possible to grant purification from outside the boundary to within the boundary?』 The Buddha said, 『It is not possible. If the boundaries are combined, it is possible. If they are together within the boundary, it is possible.』
They also asked, 『Can someone on the ground grant purification and recite the Prātimokṣa to someone in the air?』 The Buddha said, 『It is not possible.』 『Can someone in the air grant purification and recite the Prātimokṣa to someone on the ground?』 The Buddha said, 『It is not possible.』 They also asked, 『Can two people both in the air grant purification and recite the Prātimokṣa to each other?』 The Buddha said, 『It is not possible.』 『Can someone within the boundary grant purification and recite the Prātimokṣa to someone outside the boundary?』 The Buddha said, 『It is not possible.』 『Can someone outside the boundary grant purification and recite the Prātimokṣa to someone within the boundary?』 The Buddha said, 『It is not possible. If the boundaries are combined, it is possible. If they are together within the boundary, it is possible.』
They also asked, 『Can someone on the ground grant purification to...』
空中欲不？」佛言：「不得。」「空中得與地欲不？」佛言：「不得。」「二俱在空中得與欲不？」佛言：「不得。」「界內得與界外慾不？」佛言：「不得。」「界外得與界內欲不？」佛言：「不得。合界者，得。共在界內者，得。」
又問：「在地得與空中欲羯磨不？」佛言：「不得。」「空中得與在地欲羯磨不？」佛言：「不得。」「二俱在空中，得與欲羯磨不？」佛言：「不得。」「界內得與界外慾羯磨不？」佛言：「不得。」「界外得與界內欲羯磨不？」佛言：「不得。合界者，得共在界內者，得。」
又問：「在地得與空中欲不？」佛言：「不得。」「在空中得與地欲不？」佛言：「不得。」「二俱在空中，得與欲不？」佛言：「不得。」「界內得與界外慾不？」佛言：「不得。」「界外得與界內欲不？」佛言：「不得。合界者，得。共在界內者，得。」
又問：「在地得與空中欲結界不？」佛言：「不得。」「空中得與地欲結界不？」佛言：「不得。」「二俱在空中，得與欲結界不？」佛言：「不得。」「界內得與界外慾結界不？」佛言：「不得。」「界外得與界內欲結界不？」佛言：「不得。合界者，得。共在界內者，得。」
又問：「若不捨先界，得廣界狹界不？」佛言
【現代漢語翻譯】 現代漢語譯本 有人問：『在空中，可以給予（在地上的人）同意嗎？』佛說：『不可以。』『在地上，可以給予（在空中之人）同意嗎？』佛說：『不可以。』『如果兩者都在空中，可以給予同意嗎？』佛說：『不可以。』『在結界內，可以給予結界外的人同意嗎？』佛說：『不可以。』『在結界外，可以給予結界內的人同意嗎？』佛說：『不可以。如果結界合併，就可以。共同在結界內，就可以。』 又問：『在地上，可以給予空中之人同意的羯磨（karma，業）嗎？』佛說：『不可以。』『在空中，可以給予地上之人同意的羯磨嗎？』佛說：『不可以。』『如果兩者都在空中，可以給予同意的羯磨嗎？』佛說：『不可以。』『在結界內，可以給予結界外的人同意的羯磨嗎？』佛說：『不可以。』『在結界外，可以給予結界內的人同意的羯磨嗎？』佛說：『不可以。如果結界合併，就可以。共同在結界內，就可以。』 又問：『在地上，可以給予空中之人同意嗎？』佛說：『不可以。』『在空中，可以給予地上之人同意嗎？』佛說：『不可以。』『如果兩者都在空中，可以給予同意嗎？』佛說：『不可以。』『在結界內，可以給予結界外的人同意嗎？』佛說：『不可以。』『在結界外，可以給予結界內的人同意嗎？』佛說：『不可以。如果結界合併，就可以。共同在結界內，就可以。』 又問：『在地上，可以給予空中之人同意以進行結界嗎？』佛說：『不可以。』『在空中，可以給予地上之人同意以進行結界嗎？』佛說：『不可以。』『如果兩者都在空中，可以給予同意以進行結界嗎？』佛說：『不可以。』『在結界內，可以給予結界外的人同意以進行結界嗎？』佛說：『不可以。』『在結界外，可以給予結界內的人同意以進行結界嗎？』佛說：『不可以。如果結界合併，就可以。共同在結界內，就可以。』 又問：『如果不捨棄先前的結界，可以擴大或縮小結界嗎？』佛說：
【English Translation】 English version Someone asked: 'In the air, can consent be given (to someone on the ground)?' The Buddha said: 'No.' 'On the ground, can consent be given (to someone in the air)?' The Buddha said: 'No.' 'If both are in the air, can consent be given?' The Buddha said: 'No.' 'Within a boundary (jie, 結界), can consent be given to someone outside the boundary?' The Buddha said: 'No.' 'Outside the boundary, can consent be given to someone inside the boundary?' The Buddha said: 'No. If the boundaries are combined, then yes. If they are together within the boundary, then yes.' Again, someone asked: 'On the ground, can the karma (karma, 羯磨) of consent be given to someone in the air?' The Buddha said: 'No.' 'In the air, can the karma of consent be given to someone on the ground?' The Buddha said: 'No.' 'If both are in the air, can the karma of consent be given?' The Buddha said: 'No.' 'Within a boundary, can the karma of consent be given to someone outside the boundary?' The Buddha said: 'No.' 'Outside the boundary, can the karma of consent be given to someone inside the boundary?' The Buddha said: 'No. If the boundaries are combined, then yes. If they are together within the boundary, then yes.' Again, someone asked: 'On the ground, can consent be given to someone in the air?' The Buddha said: 'No.' 'In the air, can consent be given to someone on the ground?' The Buddha said: 'No.' 'If both are in the air, can consent be given?' The Buddha said: 'No.' 'Within a boundary, can consent be given to someone outside the boundary?' The Buddha said: 'No.' 'Outside the boundary, can consent be given to someone inside the boundary?' The Buddha said: 'No. If the boundaries are combined, then yes. If they are together within the boundary, then yes.' Again, someone asked: 'On the ground, can consent be given to someone in the air to establish a boundary (jie, 結界)?' The Buddha said: 'No.' 'In the air, can consent be given to someone on the ground to establish a boundary?' The Buddha said: 'No.' 'If both are in the air, can consent be given to establish a boundary?' The Buddha said: 'No.' 'Within a boundary, can consent be given to someone outside the boundary to establish a boundary?' The Buddha said: 'No.' 'Outside the boundary, can consent be given to someone inside the boundary to establish a boundary?' The Buddha said: 'No. If the boundaries are combined, then yes. If they are together within the boundary, then yes.' Again, someone asked: 'If the previous boundary is not abandoned, can the boundary be expanded or reduced?' The Buddha said:
：「不得。」又問：「得並結界不？」佛言：「周匝說內相外相者，得。」又問：「頗有結界不隨羯磨舍耶？」佛言：「有，若墻塹內。」又問：「比丘在樹上得結界不？」佛言：「若羯磨時眾數滿者，得。」又問：「若僧破，得結界不？」佛言：「如法者結界得。」
又問：「過去佛法幾時住世？」佛言：「隨清凈比丘不壞法說戒時，名法住世。」又問：「未來佛法幾時住世？」佛言：「隨清凈比丘不壞法說戒時，名法住世。」又問：「今世尊法幾時住世？」佛言：「隨清凈比丘不壞法說戒時，名法住世。」
又問：「若比丘聚落中初作僧坊，齊幾許作界？」佛言：「隨聚落，隨聚落界，齊行來處。」又問：「若比丘，阿練若住處初作僧坊，齊幾許作界？」佛言：「面各一拘盧舍。一拘盧舍此內諸比丘，皆共一處布薩作羯磨。不得別眾說戒作羯磨。別作者，得罪。」又問：「法滅時結界，名結界不？」佛言：「不名結界。法滅時一切結界、一切受戒、一切戒、一切羯磨皆滅。」
又問：「若作羯磨比丘死，余比丘不知界相，得舍界不？」佛言：「得舍。」又問：「比丘山上作僧坊，山下十拘盧捨得安居不？」佛言：「得。」又問：「何處與安居物？」佛言：「安居處應與。」又問：「比丘山下作
【現代漢語翻譯】 現代漢語譯本： 問：『不行。』又問：『可以同時進行結界嗎？』佛說：『如果能完整說明結界的內部和外部範圍，就可以。』又問：『有沒有結界是不需要通過羯磨（Karma，佛教術語，指行動、業力）來解除的？』佛說：『有，比如在墻壁或壕溝之內。』又問：『比丘在樹上可以結界嗎？』佛說：『如果在羯磨進行時，僧眾人數滿足要求，就可以。』又問：『如果僧團分裂了，還可以結界嗎？』佛說：『如法進行的結界是可以的。』
又問：『過去佛的教法能住世多久？』佛說：『只要有清凈的比丘不破壞教法，如法說戒，就稱為教法住世。』又問：『未來佛的教法能住世多久？』佛說：『只要有清凈的比丘不破壞教法，如法說戒，就稱為教法住世。』又問：『現在世尊的教法能住世多久？』佛說：『只要有清凈的比丘不破壞教法，如法說戒，就稱為教法住世。』
又問：『如果比丘在村落中初次建造僧房，應該劃定多大的範圍作為結界？』佛說：『根據村落的大小，按照村落的邊界，以人們通常行走所及之處為限。』又問：『如果比丘在遠離人煙的阿練若（Aranya，指寂靜處，適合修行的場所）居住地初次建造僧房，應該劃定多大的範圍作為結界？』佛說：『每個方向各一拘盧舍（Krosa，古印度長度單位）。在這一個拘盧舍範圍內的所有比丘，都應該一起在一處舉行布薩（Posadha，佛教儀式，每月兩次誦戒）和羯磨。不得各自為眾進行說戒和羯磨。如果各自進行，就會犯戒。』又問：『在佛法滅盡時進行的結界，還算是結界嗎？』佛說：『不能稱為結界。佛法滅盡時，一切結界、一切受戒、一切戒律、一切羯磨都會消失。』
又問：『如果進行羯磨的比丘去世了，其餘比丘不知道結界的範圍，可以解除結界嗎？』佛說：『可以解除。』又問：『比丘在山上建造僧房，山下十拘盧舍的範圍內可以安居（Varsa，雨季安居）嗎？』佛說：『可以。』又問：『應該在哪裡給予安居所需的物品？』佛說：『應該在安居的地方給予。』又問：『比丘在山下建造』
【English Translation】 English version: 『It is not allowed.』 Then asked: 『Is it permissible to establish the boundary simultaneously?』 The Buddha said: 『If one can fully explain the internal and external characteristics of the boundary, it is permissible.』 Then asked: 『Are there any boundaries that do not require dissolution through Karma (action, deed)?』 The Buddha said: 『Yes, such as those within walls or moats.』 Then asked: 『Can a Bhikkhu (Buddhist monk) establish a boundary on a tree?』 The Buddha said: 『If the quorum is met during the Karma procedure, it is permissible.』 Then asked: 『If the Sangha (Buddhist monastic community) is divided, can a boundary still be established?』 The Buddha said: 『A boundary established according to the Dharma (Buddhist teachings) is permissible.』
Then asked: 『How long did the Dharma of the past Buddhas last in the world?』 The Buddha said: 『As long as there are pure Bhikkhus who do not corrupt the Dharma and recite the precepts according to the Dharma, it is called the Dharma abiding in the world.』 Then asked: 『How long will the Dharma of the future Buddhas last in the world?』 The Buddha said: 『As long as there are pure Bhikkhus who do not corrupt the Dharma and recite the precepts according to the Dharma, it is called the Dharma abiding in the world.』 Then asked: 『How long will the Dharma of the present World Honored One last in the world?』 The Buddha said: 『As long as there are pure Bhikkhus who do not corrupt the Dharma and recite the precepts according to the Dharma, it is called the Dharma abiding in the world.』
Then asked: 『If Bhikkhus initially build a Sangharama (monastery) in a village, how large an area should be designated as the boundary?』 The Buddha said: 『According to the size of the village, following the village boundary, limited to the places where people usually travel.』 Then asked: 『If Bhikkhus initially build a Sangharama in an Aranya (secluded place for practice), how large an area should be designated as the boundary?』 The Buddha said: 『One Krosa (ancient Indian unit of distance) in each direction. All Bhikkhus within this one Krosa should gather in one place to perform the Posadha (bi-monthly recitation of precepts) and Karma. They must not form separate groups to recite the precepts and perform Karma. Those who do so commit an offense.』 Then asked: 『Is establishing a boundary at the time of the Dharma's extinction considered establishing a boundary?』 The Buddha said: 『It is not called establishing a boundary. At the time of the Dharma's extinction, all boundaries, all ordinations, all precepts, and all Karma will cease.』
Then asked: 『If the Bhikkhu who performed the Karma dies, and the remaining Bhikkhus do not know the boundary, can they dissolve the boundary?』 The Buddha said: 『They can dissolve it.』 Then asked: 『If Bhikkhus build a Sangharama on a mountain, can they observe Varsa (rain retreat) within ten Krosas below the mountain?』 The Buddha said: 『They can.』 Then asked: 『Where should the items needed for Varsa be given?』 The Buddha said: 『They should be given at the place of Varsa.』 Then asked: 『Bhikkhus build』
僧坊山上十拘盧捨得安居不？」佛言「得。」「何處應與安居物？」佛言：「隨安居處與。」
又問：「僧破作二分，若一分中有比丘出界，至地了時，是名破安居。失衣得自違言罪不？」佛言：「不破安居不失衣，但得自違言罪。」
又問：「何處受七日法？」佛言：「界內受。」「從誰受？」佛言：「從五眾受：比丘、比丘尼、式叉摩尼、沙彌、沙彌尼。」又問：「心念得受七日法不？」佛言：「不得。除五種人：所謂阿練兒、獨住人、遠行人、長病人、飢餓時親裡邊住人。」
又問：「有外道親里，遣使喚比丘：『大德來，今祠摩醯首羅天、揵陀天、摩尼跋陀天。』得破安居去不？」佛言：「得去，為彼清凈故。」
又問：「若比丘誦《阿含》不通利，欲更誦利、欲問、欲更從他受，得破安居去不？」佛言：「得。」又問：「若未得者求得、未解者求解、未證者求證故，得破安居去不？」佛言：「得去。」
比丘白佛：「用何皮作革屣？」如先說。又問：「云何名坐皮上？」佛言：「身著者，名為坐。」又問：「云何名為臥皮上？」佛言：「脅著者，名為臥。」「云何名著？」佛言：「從足至臍，是名爲著。」
又問：「師子皮肉血筋，得食不？」佛言：「一切不得啖食
【現代漢語翻譯】 現代漢語譯本 又問：『僧眾在僧坊山上十拘盧舍（kosha，古代印度長度單位，約合3-4公里）的範圍內安居，可以嗎？』佛說：『可以。』『應該在哪裡提供安居所需的物品？』佛說：『在任何安居的地方提供。』 又問：『僧團分裂成兩部分，如果其中一部分中的比丘走出界限，到達地面時，是否算作破了安居？是否會因為失去衣物而犯自違言罪？』佛說：『不算破安居，也不會失去衣物，只會犯自違言罪。』 又問：『在哪裡可以接受七日法？』佛說：『在界限內接受。』『從誰那裡接受？』佛說：『從五眾接受：比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、式叉摩尼（siksamana，預備階段的女性出家人）、沙彌（sramanera，男性小出家人）、沙彌尼（sramanerika，女性小出家人）。』又問：『用心念可以接受七日法嗎？』佛說：『不可以。但有五種人例外：所謂的阿練兒（aranyaka，住在森林中的人）、獨住人、遠行人、長期病人、飢餓時住在親戚附近的人。』 又問：『如果有外道親戚，派使者來叫比丘：『大德請來，現在要祭祀摩醯首羅天（Mahesvara，濕婆神）、揵陀天（Gandha，香神）、摩尼跋陀天（Manibhadra，藥叉神）。』可以破安居去嗎？』佛說：『可以去，爲了他們的清凈的緣故。』 又問：『如果比丘誦讀《阿含》（Agama，早期佛教經典）不流利，想要更流利地誦讀、想要請教、想要重新從他人那裡學習，可以破安居去嗎？』佛說：『可以。』又問：『如果爲了尚未得到的而求得、尚未理解的而求解、尚未證悟的而求證悟，可以破安居去嗎？』佛說：『可以去。』 比丘稟告佛陀：『用什麼皮來製作革屣（鞋子）？』如先前所說。又問：『怎樣叫做坐在皮上？』佛說：『身體接觸著，叫做坐。』又問：『怎樣叫做臥在皮上？』佛說：『側身接觸著，叫做臥。』『怎樣叫做穿著？』佛說：『從腳到肚臍，這叫做穿著。』 又問：『獅子皮、肉、血、筋，可以吃嗎？』佛說：『一切都不能吃。』
【English Translation】 English version Again, he asked: 'Is it permissible for the Sangha (community of monks) to dwell within ten koshas (kosha, an ancient Indian unit of distance, approximately 3-4 kilometers) on the mountain of the monastery?' The Buddha said: 'It is permissible.' 'Where should the requisites for the retreat be provided?' The Buddha said: 'Wherever the retreat is being observed.' Again, he asked: 'If the Sangha is divided into two factions, and a bhiksu (bhiksu, a male monastic) from one faction goes beyond the boundary and reaches the ground, is this considered breaking the retreat? Will he incur the offense of violating his own words due to losing his robes?' The Buddha said: 'It is not breaking the retreat, nor will he lose his robes, but he will incur the offense of violating his own words.' Again, he asked: 'Where can one receive the seven-day rule?' The Buddha said: 'Within the boundary.' 'From whom does one receive it?' The Buddha said: 'From the five assemblies: bhiksus (bhiksu, male monastics), bhiksunis (bhiksuni, female monastics), siksamana (siksamana, a female monastic in probationary training), sramaneras (sramanera, male novice monastics), and sramanerikas (sramanerika, female novice monastics).' Again, he asked: 'Can one receive the seven-day rule through mental contemplation?' The Buddha said: 'No. Except for five types of people: those who are aranyakas (aranyaka, forest dwellers), those who live alone, those who travel far, those who are chronically ill, and those who live near relatives during times of famine.' Again, he asked: 'If a relative who is a non-Buddhist sends a messenger to call a bhiksu: 『Venerable Sir, please come, we are now going to make offerings to Mahesvara (Mahesvara, Shiva), Gandha (Gandha, the god of fragrance), and Manibhadra (Manibhadra, a Yaksha deity).』 Is it permissible to break the retreat to go?' The Buddha said: 'It is permissible to go, for the sake of their purification.' Again, he asked: 'If a bhiksu does not recite the Agamas (Agama, early Buddhist scriptures) fluently and wishes to recite them more fluently, wishes to inquire, or wishes to learn again from others, is it permissible to break the retreat to go?' The Buddha said: 'It is permissible.' Again, he asked: 'If it is for the sake of attaining what has not been attained, understanding what has not been understood, or realizing what has not been realized, is it permissible to break the retreat to go?' The Buddha said: 'It is permissible to go.' A bhiksu reported to the Buddha: 'With what kind of skin should one make leather sandals?' As previously stated. Again, he asked: 'What is called sitting on the skin?' The Buddha said: 'When the body is in contact, it is called sitting.' Again, he asked: 'What is called lying on the skin?' The Buddha said: 'When the side of the body is in contact, it is called lying.' 'What is called wearing?' The Buddha said: 'From the feet to the navel, this is called wearing.' Again, he asked: 'Can the skin, flesh, blood, and tendons of a lion be eaten?' The Buddha said: 'None of it can be eaten.'
。」又問：「黑鹿皮肉血筋。得食不？」佛言：「除皮，餘者得食。」又問：「佛先說不得食生肉血，若病餘藥不能治者，得食不？」佛言：「得食。若余藥能治差者，不得食。食者，得偷蘭遮。」
有比丘病痔，往語耆域言：「治我此病。」耆域言：「應刀割。」比丘言：「佛不聽刀割。」是事白佛，佛言：「以指爪掐。」掐時不能斷，佛言：「用𥯤竹籤竹割。」割又不能斷，是事白佛，佛言：「應屏處刀割。」
瓶沙王死時，諸比丘互相謂言：「瓶沙王死，我等將不內宿耶？」佛言：「比丘！汝謂瓶沙王死故內宿耶？阿阇世王代處故，不名內宿。」
有比丘為沙彌凈人擔食共道行，食時凈人持食與比丘，比丘不食：「將非殘宿食耶？」諸比丘不知云何？是事白佛，佛言：「為他擔者無犯。」
又問：「不割截衣得受持不？」佛言：「得受。」又問：「得著入聚落不？」佛言：「不得。」「云何應割截？」佛言：「長五肘廣三肘。」有衣不滿五肘，佛言：「聽畜三種衣：上、中、下。上者長五肘廣三肘，下者長四肘廣二肘半，此二中間名為中。」
以繩系泥洹僧故破，佛言：「應作俱修羅著。」有軟體比丘揩膊傷破，是事白佛，佛言：「下開五寸許。」又問：「比丘應受俱修羅不？
【現代漢語翻譯】 現代漢語譯本：又問：『黑鹿的皮、肉、血、筋，可以食用嗎？』佛說：『除了皮，其餘的都可以食用。』又問：『佛先前說過不得食用生肉和血，如果生病了，其他藥物不能醫治，可以食用嗎？』佛說：『可以食用。如果其他藥物能夠醫治好，就不可以食用。食用者，犯偷蘭遮罪（Sthulanacchaya，一種僧侶的罪名）。』 有比丘得了痔瘡，去告訴耆域（Jivaka，名醫）說：『醫治我的這個病。』耆域說：『應該用刀割。』比丘說：『佛不允許用刀割。』這件事稟告了佛，佛說：『用指甲掐。』掐的時候不能斷，佛說：『用𥯤竹籤竹割。』割了又不能斷，這件事稟告了佛，佛說：『應該在隱蔽的地方用刀割。』 瓶沙王（Bimbisara，古印度國王）去世的時候，眾比丘互相說：『瓶沙王死了，我們是不是就不能在聚落內住宿了呢？』佛說：『比丘們！你們認為瓶沙王死了，所以才要在聚落內住宿嗎？阿阇世王（Ajatasattu，瓶沙王的兒子）代替了他的位置，所以不叫在聚落內住宿。』 有比丘為沙彌（Sramanera，佛教出家沙彌）和凈人（Upasaka，在家男居士）挑著食物一起走，吃飯的時候凈人拿著食物給比丘，比丘不吃，說：『這難道不是剩下的過夜食物嗎？』眾比丘不知道怎麼辦。這件事稟告了佛，佛說：『為他人挑食物的沒有罪過。』 又問：『不割截的衣服可以接受和持有嗎？』佛說：『可以接受。』又問：『可以穿著進入村落嗎？』佛說：『不可以。』『應該怎樣割截呢？』佛說：『長五肘，寬三肘。』有衣服不滿五肘，佛說：『允許持有三種衣服：上衣、中衣、下衣。上衣長五肘寬三肘，下衣長四肘寬二肘半，這兩個中間的尺寸叫做中衣。』 因為用繩子繫著泥洹僧（Nivasa，下裙）所以破了，佛說：『應該用俱修羅（kusula，補丁）補上。』有身體柔軟的比丘，擦拭身體的時候擦破了，這件事稟告了佛，佛說：『下面開五寸左右的口子。』又問：『比丘應該接受俱修羅嗎？』
【English Translation】 English version: Again asked: 'Can the skin, flesh, blood, and tendons of a black deer be eaten?' The Buddha said: 'Except for the skin, the rest can be eaten.' Again asked: 'The Buddha previously said that raw meat and blood should not be eaten. If one is sick and other medicines cannot cure it, can it be eaten?' The Buddha said: 'It can be eaten. If other medicines can cure it, it cannot be eaten. If one eats it, one commits a Sthulanacchaya (a type of monastic offense).' There was a Bhikkhu (Buddhist monk) who had hemorrhoids and went to Jivaka (a famous doctor) and said: 'Cure my disease.' Jivaka said: 'It should be cut with a knife.' The Bhikkhu said: 'The Buddha does not allow cutting with a knife.' This matter was reported to the Buddha, and the Buddha said: 'Pinch it with your fingernails.' When pinching, it could not be broken, and the Buddha said: 'Cut it with a bamboo skewer.' Cutting it still could not break it, and this matter was reported to the Buddha, and the Buddha said: 'It should be cut with a knife in a secluded place.' When King Bimbisara (an ancient Indian king) died, the Bhikkhus said to each other: 'King Bimbisara is dead, will we not be able to stay overnight within the village?' The Buddha said: 'Bhikkhus! Do you think that because King Bimbisara is dead, you must stay overnight within the village? Because King Ajatasattu (Bimbisara's son) has taken his place, it is not called staying overnight within the village.' There was a Bhikkhu who was carrying food with a Sramanera (Buddhist novice monk) and an Upasaka (lay male devotee), and when eating, the Upasaka gave food to the Bhikkhu, but the Bhikkhu did not eat it, saying: 'Isn't this leftover food from the night before?' The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'There is no offense for carrying food for others.' Again asked: 'Can an uncut robe be accepted and held?' The Buddha said: 'It can be accepted.' Again asked: 'Can it be worn into a village?' The Buddha said: 'It cannot.' 'How should it be cut?' The Buddha said: 'Five cubits long and three cubits wide.' If a robe is less than five cubits, the Buddha said: 'It is permissible to keep three types of robes: upper, middle, and lower. The upper robe is five cubits long and three cubits wide, the lower robe is four cubits long and two and a half cubits wide, and the size in between these two is called the middle robe.' Because the Nivasa (lower garment) was tied with a rope, it was broken, and the Buddha said: 'It should be patched with a kusula (patch).' There was a Bhikkhu with a soft body who broke his skin while wiping his body, and this matter was reported to the Buddha, and the Buddha said: 'Open a slit about five inches down.' Again asked: 'Should a Bhikkhu accept a kusula?'
」佛言：「不應受；得壞所受衣作俱修羅。」
憍薩羅國有人施僧衣，諸比丘不知云何分？是事白佛，佛言：「分作四分。三分與比丘、一分與沙彌。」
憍薩羅國有一比丘死，不知云何分衣缽？是事白佛，佛言：「分作四分。三分與比丘、一分與沙彌。」
新作祇桓竟，多有比丘集，千二百五十人。諸居士見大眾集，施比丘僧衣，諸比丘不受：「佛未聽我等受僧施衣。」是事白佛，佛言：「得受施僧衣。」有人施比丘尼僧衣，諸比丘尼不受：「佛未聽我等受比丘尼僧施衣。」是事白佛，佛言：「聽受比丘尼僧施衣。」有人施二部僧衣，是二部僧不受：「佛未聽我等受二部僧衣。」是事白佛，佛言：「聽受二部僧衣。」不知云何分？是事白佛，佛言：「作四分。三分與比丘、比丘尼，一分與式叉摩尼、沙彌、沙彌尼。」
有居士見大眾集，施比丘僧衣。居士心念：「一比丘與我等唱說者善。」諸比丘以是事白佛，佛言：「聽唱。」唱者在地不得遠聞，佛言：「聽在埵上。」埵上亦不得遠聞，佛言：「應在高處，令遠處得見亦聞。」
有諸居士，見大眾集施衣，作是念：「聽我安衣架上入僧者善。」以是事白佛，佛言：「聽。」
有居士見大眾集施僧衣，作是念：「聽一人讚嘆僧
【現代漢語翻譯】 現代漢語譯本 佛說：『不應該接受；得到損壞的所受之衣可以做俱修羅（一種補綴的衣服）。』 在憍薩羅國（Kosala，古印度十六雄國之一）有人佈施僧衣給僧團，眾比丘不知道應該如何分配？這件事稟告佛陀，佛說：『分成四份。三分給比丘，一份給沙彌（Śrāmaṇera，出家男子）。』 在憍薩羅國有一位比丘去世，不知道應該如何分配他的衣缽？這件事稟告佛陀，佛說：『分成四份。三分給比丘，一份給沙彌。』 新建的祇桓（Jetavana，祇樹給孤獨園）建成后，有很多比丘聚集在那裡，有一千二百五十人。一些居士看到大眾聚集，佈施僧衣給比丘僧團，眾比丘不接受，說：『佛陀沒有允許我們接受僧團佈施的衣服。』這件事稟告佛陀，佛說：『可以接受佈施給僧團的衣服。』有人佈施僧衣給比丘尼僧團，眾比丘尼不接受，說：『佛陀沒有允許我們接受比丘尼僧團佈施的衣服。』這件事稟告佛陀，佛說：『允許接受比丘尼僧團佈施的衣服。』有人佈施僧衣給二部僧（比丘僧團和比丘尼僧團），這兩個僧團都不接受，說：『佛陀沒有允許我們接受二部僧的衣服。』這件事稟告佛陀，佛說：『允許接受二部僧的衣服。』不知道應該如何分配？這件事稟告佛陀，佛說：『分成四份。三分給比丘、比丘尼，一份給式叉摩尼（Śikṣamāṇā，預備出家的女子）、沙彌、沙彌尼（Śrāmaṇerikā，出家女子）。』 有居士看到大眾聚集，佈施僧衣給比丘僧團。居士心想：『如果有一位比丘為我們唱誦贊說，那就太好了。』眾比丘將這件事稟告佛陀，佛說：『允許唱誦。』唱誦者在地上，聲音不能傳得很遠，佛說：『允許站在土堆上。』站在土堆上也不能傳得很遠，佛說：『應該站在高處，讓遠處的人既能看到也能聽到。』 有一些居士，看到大眾聚集佈施衣服，心想：『允許我把衣服安放在衣架上，然後送入僧團，那就太好了。』將這件事稟告佛陀，佛說：『允許。』 有居士看到大眾聚集佈施僧衣，心想：『允許一個人讚嘆僧團』
【English Translation】 English version The Buddha said: 'It should not be accepted; obtaining a damaged received robe can be made into a Kurasura (a patched robe).' In the country of Kosala (one of the sixteen ancient Indian Mahajanapadas), someone donated robes to the Sangha (community of monks), and the Bhikshus (monks) did not know how to distribute them. They reported this matter to the Buddha, who said: 'Divide it into four parts. Give three parts to the Bhikshus and one part to the Shramaneras (novice monks).' In the country of Kosala, a Bhikshu died, and they did not know how to distribute his robes and bowl. They reported this matter to the Buddha, who said: 'Divide it into four parts. Give three parts to the Bhikshus and one part to the Shramaneras.' After the newly built Jetavana (Jetavana Anathapindika's Monastery) was completed, many Bhikshus gathered there, numbering one thousand two hundred and fifty. Some laypeople, seeing the large gathering, donated robes to the Bhikshu Sangha. The Bhikshus did not accept them, saying: 'The Buddha has not allowed us to accept robes donated to the Sangha.' They reported this matter to the Buddha, who said: 'You may accept robes donated to the Sangha.' Someone donated robes to the Bhikshuni (nuns) Sangha, and the Bhikshunis did not accept them, saying: 'The Buddha has not allowed us to accept robes donated to the Bhikshuni Sangha.' They reported this matter to the Buddha, who said: 'You may accept robes donated to the Bhikshuni Sangha.' Someone donated robes to the two Sanghas (Bhikshu Sangha and Bhikshuni Sangha), and both Sanghas did not accept them, saying: 'The Buddha has not allowed us to accept robes donated to the two Sanghas.' They reported this matter to the Buddha, who said: 'You may accept robes donated to the two Sanghas.' They did not know how to distribute them. They reported this matter to the Buddha, who said: 'Divide it into four parts. Give three parts to the Bhikshus and Bhikshunis, and one part to the Shikshamanas (female novices), Shramaneras, and Shramanerikas (female novice monks).' Some laypeople, seeing the large gathering, donated robes to the Bhikshu Sangha. The laypeople thought: 'It would be good if a Bhikshu could chant and speak for us.' The Bhikshus reported this matter to the Buddha, who said: 'You may chant.' The chanter was on the ground and could not be heard far away. The Buddha said: 'You may stand on a mound.' Standing on the mound also could not be heard far away. The Buddha said: 'You should stand in a high place so that those far away can both see and hear.' Some laypeople, seeing the large gathering donating robes, thought: 'It would be good if I could place the robes on a rack and then offer them to the Sangha.' They reported this matter to the Buddha, who said: 'You may.' Some laypeople, seeing the large gathering donating robes to the Sangha, thought: 'It would be good if one person could praise the Sangha'
者善。」以是事白佛，佛言：「聽讚歎。」讚歎僧者作是言：「僧持戒具足、念具足、三昧具足、智慧具足、解脫具足、度知見具足、學無學、俱解脫、向果得果。」是中有未得道者，疑不受分：「我非學無學、非俱解脫、非向果得果故，不應受分。」以是事白佛佛言：「應受。若持戒與僧和合，求解脫離生死，向泥洹不求後生，行三業：坐禪、誦經、佐助眾事。如是行者，得清凈受分。」
爾時世尊與五百阿羅漢入首波城，到長者蛆毗揵拿舍受食已，至阿耨達池上食。鹿子母聞，今日世尊與五百阿羅漢入首波城，詣長者蛆毗揵拿舍受食已，到阿耨達池上食。聞已生信凈心往到佛所，頭面禮足在一面坐已，白佛言：「世尊！今日與五百阿羅漢入首波城，詣長者蛆毗揵拿舍受食已，至阿耨達池上食。世尊！我今請佛及別請五百阿羅漢明日食。」佛默然受。知佛默然受已，頭面作禮右繞而去，到舍竟夜辦種種多美飲食，晨朝敷坐處，阿難與佛迎食分。時鹿子母，先喚阿難入舍已閉門，往白：「時到，飲食已辦，佛自知時。」時五百阿羅漢各以神力，從窗孔入者，或從空中下者，或從地出者，有座上出者。鹿子母見僧坐已開門，自手行食。時阿難先自食已送佛食分，往到佛所行水授食。佛食已行澡水攝缽攝缽已，阿難
【現代漢語翻譯】 現代漢語譯本：『這樣做是好的。』他們將此事稟告佛陀，佛陀說：『允許讚歎。』讚歎僧眾的人這樣說：『僧眾持戒圓滿、念力圓滿、三昧圓滿、智慧圓滿、解脫圓滿、度脫知見圓滿、有學無學、俱解脫、趨向果位並證得果位。』其中有尚未證得果位的人，懷疑自己不應接受供養：『我既非有學無學，也非俱解脫，更非趨向果位並證得果位，所以不應該接受供養。』他們將此事稟告佛陀，佛陀說：『應該接受。如果持戒與僧眾和合，求解脫以脫離生死，趨向涅槃而不求來世，奉行身口意三業：坐禪、誦經、幫助大眾事務。像這樣修行的人，可以清凈地接受供養。』
當時，世尊與五百阿羅漢進入首波城（Supa City），在長者蛆毗揵拿舍（Kukkuta-mitra）家接受供養后，來到阿耨達池（Anavatapta）邊用餐。鹿子母（Mrgara-mata）聽說，今天世尊與五百阿羅漢進入首波城，到長者蛆毗揵拿舍家接受供養后，來到阿耨達池邊用餐。聽聞後生起信心，以清凈心前往佛陀處，頂禮佛足后在一旁坐下，稟告佛陀說：『世尊！今天您與五百阿羅漢進入首波城，到長者蛆毗揵拿舍家接受供養后，來到阿耨達池邊用餐。世尊！我現在邀請佛陀以及單獨邀請五百阿羅漢明天前來應供。』佛陀默然應允。鹿子母知道佛陀默然應允后，頂禮佛足，右繞離去，回到家中連夜準備各種豐盛美味的飲食，清晨鋪設座位，阿難（Ananda）與佛陀一起接受供養。當時，鹿子母先叫阿難進入家中后關上門，然後稟告說：『時間到了，飲食已經準備好，請佛陀自行決定時間。』當時五百阿羅漢各自以神通力，有的從窗戶孔進入，有的從空中降下，有的從地裡出來，有的從座位上出現。鹿子母看見僧眾坐定后打開門，親自佈施飲食。當時阿難先自己吃完後送上佛陀的食物，來到佛陀處行水授食。佛陀用完餐後行澡水，收缽。
【English Translation】 English version: 『That is good.』 They reported this matter to the Buddha, and the Buddha said, 『Permission is granted to praise.』 Those who praise the Sangha say this: 『The Sangha is complete in precepts, complete in mindfulness, complete in samadhi, complete in wisdom, complete in liberation, complete in the knowledge and vision of deliverance, both learners and non-learners, liberated in both ways, those who are on the path to the fruit and those who have attained the fruit.』 Among them, some who have not yet attained the path doubt that they should not receive offerings: 『I am neither a learner nor a non-learner, nor liberated in both ways, nor on the path to the fruit nor have attained the fruit, therefore I should not receive offerings.』 They reported this matter to the Buddha, and the Buddha said, 『They should receive. If they uphold the precepts and are in harmony with the Sangha, seeking liberation to escape birth and death, heading towards Nirvana and not seeking rebirth, practicing the three karmas: meditating, reciting scriptures, and assisting in communal affairs. Those who practice in this way may purely receive offerings.』
At that time, the World Honored One entered Supa City (Supa City) with five hundred Arhats, and after receiving food at the house of the elder Kukkuta-mitra (Kukkuta-mitra), they went to the Anavatapta Lake (Anavatapta) to eat. Mrgara-mata (Mrgara-mata) heard that today the World Honored One and five hundred Arhats had entered Supa City, gone to the house of the elder Kukkuta-mitra to receive food, and then gone to the Anavatapta Lake to eat. Having heard this, she generated faith and with a pure mind went to the Buddha's place, bowed her head to his feet, and sat to one side. She said to the Buddha, 『World Honored One! Today you and five hundred Arhats entered Supa City, went to the house of the elder Kukkuta-mitra to receive food, and then went to the Anavatapta Lake to eat. World Honored One! I now invite the Buddha and separately invite the five hundred Arhats to a meal tomorrow.』 The Buddha silently accepted. Knowing that the Buddha had silently accepted, Mrgara-mata bowed her head to his feet, circumambulated him to the right, and left. Returning home, she prepared various abundant and delicious foods throughout the night. In the morning, she laid out the seats. Ananda (Ananda) accompanied the Buddha to receive the meal. At that time, Mrgara-mata first called Ananda into the house and then closed the door, and then reported, 『The time has come, the food is ready, may the Buddha know the time.』 At that time, the five hundred Arhats each used their supernatural powers, some entering through the window holes, some descending from the sky, some emerging from the ground, and some appearing from their seats. Seeing that the Sangha was seated, Mrgara-mata opened the door and personally distributed the food. At that time, Ananda first ate his own portion and then brought the Buddha's portion, going to the Buddha to offer water and food. After the Buddha finished eating, he performed the washing of hands and collected his bowl.
白佛言：「世尊！今日鹿子母，別請五百阿羅漢食。」佛知故問阿難：「僧中請一比丘不？」答言：「無。」佛言：「是鹿子母無知不善，不僧中請一人。」佛語阿難：「鹿子母若僧中請一人者，因是後身得大功德、得大果報、得大利益。」一切遠近遍聞佛語：「僧中請一人得大福，勝別請五百阿羅漢。」
有信婆羅門居士，與僧作小食中食怛缽那，作是念：「佛聽請一人讚嘆僧者善。」是事白佛，佛言：「聽讚歎。」讚歎者作是言：「持戒具足、念具足、三昧具足、智慧具足、解脫具足、度知見具足、學無學具足、俱解脫、向果得果。」是中有未得道者，心疑不受：「我非學非無學、非俱解脫、非向果得果故不食。」是事白佛，佛言：「聽食。若持戒與僧和合，求解脫離生死，向泥洹不求後生，行三業：坐禪、誦經、佐助眾事。如是行者，得清凈受食。」
又問：「若僧受迦絺那衣時，有比丘在中，不名受耶？」佛言：「有。」如雜誦中說。「頗有比丘，受迦絺那衣時不在中，得名受耶？」佛言：「有。」如雜誦中說。「頗有比丘，舍迦絺那衣時在中，不名舍耶？」佛言：「有。」如雜誦中說。「頗有比丘，不捨迦絺那衣，得名舍耶？」佛言：「有。」如雜誦中說。
又問：「得戒沙彌得遮他不
【現代漢語翻譯】 現代漢語譯本 佛陀對我說：『世尊！今天鹿子母（Visakha's mother，人名），特別邀請了五百位阿羅漢（Arhat，已證得涅槃的聖者）來應供。』佛陀明知故問阿難（Ananda，佛陀的十大弟子之一）：『在僧團中是否邀請了一位比丘（Bhikkhu，出家男眾）？』阿難回答說：『沒有。』佛陀說：『這位鹿子母真是無知不善，竟然沒有在僧團中邀請一位。』佛陀告訴阿難：『如果鹿子母能在僧團中邀請一位，憑藉這個因緣，她後世將獲得巨大的功德、巨大的果報、巨大的利益。』所有遠近的人都聽到了佛陀的話：『在僧團中供養一位，所獲得的福報勝過單獨供養五百位阿羅漢。』
有一位有信仰的婆羅門（Brahmin，古印度祭司階層）居士（Upasaka，在家男居士），為僧團準備了小食、中食和怛缽那（Tarpanas，供養），他心想：『佛陀聽聞供養一位並讚歎僧團是善事。』他將此事稟告佛陀，佛陀說：『可以聽聞讚歎。』讚歎者這樣說：『持戒圓滿、念力圓滿、三昧（Samadhi，禪定）圓滿、智慧圓滿、解脫圓滿、解脫知見圓滿、有學無學圓滿、俱解脫、趨向果位並證得果位。』僧團中有些尚未證得果位的人，心中疑惑不安：『我既非有學也非無學，既非俱解脫，也非趨向果位並證得果位，所以不應食用。』他們將此事稟告佛陀，佛陀說：『可以食用。如果持戒與僧團和合，求解脫遠離生死，趨向涅槃（Nirvana，解脫），不求後生，奉行身口意三業：坐禪、誦經、佐助眾事。像這樣修行的人，可以清凈地接受供養。』
又問：『如果僧團接受迦絺那衣（Kathina-civara，一種特殊的袈裟）時，有比丘在場，是否算作接受？』佛陀說：『算作接受。』正如雜誦中所說。『如果有比丘，在僧團接受迦絺那衣時不在場，是否算作接受？』佛陀說：『算作接受。』正如雜誦中所說。『如果有比丘，在僧團舍迦絺那衣時在場，是否不算作舍？』佛陀說：『不算作舍。』正如雜誦中所說。『如果有比丘，不捨迦絺那衣，是否算作舍？』佛陀說：『算作舍。』正如雜誦中所說。
又問：『得戒沙彌（Sramanera，出家男眾）可以遮他不（Cheta，一種行為）嗎？』
【English Translation】 English version I said to the Buddha: 'Venerable Sir! Today, Visakha's mother has specially invited five hundred Arhats for a meal.' Knowing this, the Buddha asked Ananda: 'Was a Bhikkhu invited from the Sangha?' Ananda replied: 'No.' The Buddha said: 'This Visakha's mother is truly ignorant and unskilled, not inviting even one from the Sangha.' The Buddha told Ananda: 'If Visakha's mother were to invite one from the Sangha, by this cause, in her future life, she would gain great merit, great reward, and great benefit.' Everyone far and near heard the Buddha's words: 'Offering to one in the Sangha brings great fortune, surpassing the separate offering to five hundred Arhats.'
There was a faithful Brahmin householder who prepared small meals, midday meals, and Tarpanas for the Sangha, thinking: 'The Buddha hears that praising the Sangha by inviting one is good.' He reported this matter to the Buddha, and the Buddha said: 'It is permissible to hear praise.' The praiser said: 'Complete in morality, complete in mindfulness, complete in Samadhi, complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation, complete in the learned and unlearned, liberated in both ways, approaching the fruit and attaining the fruit.' Among them were some who had not yet attained the path, and they were doubtful and uneasy: 'I am neither learned nor unlearned, neither liberated in both ways, nor approaching the fruit and attaining the fruit, so I should not eat.' They reported this matter to the Buddha, and the Buddha said: 'It is permissible to eat. If one is moral and harmonious with the Sangha, seeking liberation from birth and death, approaching Nirvana, not seeking rebirth, practicing the three karmas: sitting in meditation, reciting scriptures, and assisting in various tasks. One who practices in this way may purely receive the offering.'
Again, it was asked: 'If the Sangha receives the Kathina-civara, and there is a Bhikkhu present, is it considered received?' The Buddha said: 'It is considered received.' As it is said in the miscellaneous recitations. 'If there is a Bhikkhu who is not present when the Sangha receives the Kathina-civara, is it considered received?' The Buddha said: 'It is considered received.' As it is said in the miscellaneous recitations. 'If there is a Bhikkhu who is present when the Sangha relinquishes the Kathina-civara, is it not considered relinquished?' The Buddha said: 'It is not considered relinquished.' As it is said in the miscellaneous recitations. 'If there is a Bhikkhu who does not relinquish the Kathina-civara, is it considered relinquished?' The Buddha said: 'It is considered relinquished.' As it is said in the miscellaneous recitations.
Again, it was asked: 'Can a Sramanera who has received the precepts perform Cheta?'
？」佛言：「不得。」又問：「得受囑受遮他不？」佛言：「不得。」又問：「得遮羯磨不？」佛言：「不得。」又問：「白衣得遮不？」佛言：「不得。」又問：「沙彌得遮不？」佛言：「不得。」又問：「非比丘外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、本白衣污比丘尼、不能男、越濟人、殺父母、殺阿羅漢、破僧、噁心出佛身血，如是等人得遮不？」佛言：「不得。」
又問：「若在地空中、空中在地、二俱在空中、界內界外、界外界內、不到僧中、不白眾僧、破戒人，心念欲遮，得遮不？」佛言：「不得。」又問：「得戒沙彌，得說羯磨不？」佛言：「不得。」
「如先說，先犯重罪人、賊詐作比丘、本白衣時破戒人、若先言我破戒，後作羯磨，得名羯磨不？」佛言：「不得。」「若先作羯磨，後言我破戒，得名羯磨不？」佛言：「得。」
又問：「頗有受戒時作羯磨，受戒已舍羯磨耶？」佛言：「有。」「舍何羯磨？」答言：「大戒羯磨是。」「頗有受戒人作羯磨，未受大戒人舍耶？」佛言：「有。」「云何有？」答言：「我是白衣，即舍一切羯磨。」「頗有擯比丘心悔下意，界外與舍擯，得舍不？」佛言：「得舍，諸比丘得罪。」
又問：「犯何
{ "translations": [ "現代漢語譯本", '問：「可以嗎？」佛說：「不可以。」又問：「可以接受囑託，接受遮止他人嗎？」佛說：「不可以。」又問：「可以遮止羯磨（Karma）嗎？」佛說：「不可以。」又問：「在家居士可以遮止嗎？」佛說：「不可以。」又問：「沙彌（Śrāmaṇera，佛教出家男子）可以遮止嗎？」佛說：「不可以。」又問：「非比丘（Bhikṣu，佛教出家男子）、不見擯（被僧團驅逐）、不作擯、惡邪不除擯、不共住、種種不共住、自稱犯重罪、原本是白衣玷污比丘尼（Bhikṣuṇī，佛教出家女子）、不能人道者、越過擺渡之人、殺害父母者、殺害阿羅漢（Arhat，已證得涅槃的聖者）者、破壞僧團（Sangha，佛教僧侶團體）者、惡意使佛陀（Buddha）身出血者，像這樣的人可以遮止嗎？」佛說：「不可以。」', '又問：「若在地上空中、空中在地、二者都在空中、在結界內結界外、結界外結界內、不到僧團中、不稟告眾僧、破戒之人，心中想要遮止，可以遮止嗎？」佛說：「不可以。」又問：「已受戒的沙彌，可以說羯磨嗎？」佛說：「不可以。」', '「如先前所說，先前犯重罪之人、以盜賊欺詐手段成為比丘、原本是白衣時就破戒之人、如果先說我破戒，之後再作羯磨，可以稱作羯磨嗎？」佛說：「不可以。」「如果先作羯磨，之後再說我破戒，可以稱作羯磨嗎？」佛說：「可以。」', '又問：「有沒有受戒時作羯磨，受戒之後捨棄羯磨的情況？」佛說：「有。」「捨棄什麼羯磨？」回答說：「捨棄大戒羯磨。」「有沒有受戒之人作羯磨，未受大戒之人捨棄的情況？」佛說：「有。」「如何會有？」回答說：「我說我是白衣，就捨棄一切羯磨。」「有沒有被擯的比丘心生後悔，降低姿態，在結界外給予捨棄擯罰，可以捨棄嗎？」佛說：「可以捨棄，但諸位比丘會因此獲罪。」', '又問：「犯了什麼' ], "english_translations": [ "English version", 'Asked: 『Is it permissible?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible to accept entrustment and to prevent others?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible to prevent Karma (羯磨, ritual act)?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible for a layperson to prevent?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible for a Śrāmaṇera (沙彌, novice monk) to prevent?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible for a non-Bhikṣu (比丘, fully ordained monk), one who has not been expelled (擯), one who is not being expelled, one whose evil views have not been removed, one who does not live in communion, one who lives in various forms of non-communion, one who claims to have committed a grave offense, one who was a layperson who defiled a Bhikṣuṇī (比丘尼, fully ordained nun), one who is impotent, one who transgresses against those who ferry across, one who kills their parents, one who kills an Arhat (阿羅漢, enlightened being), one who divides the Sangha (僧團, monastic community), one who maliciously draws blood from the body of the Buddha (佛陀), can such people prevent?』 The Buddha said: 『It is not.』', 'Again asked: 『If one is on the ground in the air, in the air on the ground, both in the air, within the boundary, outside the boundary, outside the boundary within the boundary, not coming into the Sangha, not informing the assembly of monks, a person who has broken the precepts, intending to prevent, is it permissible to prevent?』 The Buddha said: 『It is not.』 Again asked: 『Is it permissible for a Śrāmaṇera who has received the precepts to recite Karma?』 The Buddha said: 『It is not.』', '『As previously stated, a person who has previously committed a grave offense, one who fraudulently becomes a Bhikṣu through theft, one who broke the precepts when they were a layperson, if one first says 『I have broken the precepts,』 and then performs Karma, can it be called Karma?』 The Buddha said: 『It is not.』 『If one first performs Karma, and then says 『I have broken the precepts,』 can it be called Karma?』 The Buddha said: 『It can.』', 'Again asked: 『Is there a case where one performs Karma at the time of receiving the precepts, and after receiving the precepts, abandons the Karma?』 The Buddha said: 『There is.』 『What Karma is abandoned?』 Replied: 『It is the Karma of the great precepts.』 『Is there a case where one who has received the precepts performs Karma, and one who has not received the great precepts abandons it?』 The Buddha said: 『There is.』 『How is there?』 Replied: 『I am a layperson, thus I abandon all Karma.』 『Is it permissible for a Bhikṣu who has been expelled, feeling remorse and lowering their stance, to be granted abandonment of the expulsion outside the boundary?』 The Buddha said: 『It is permissible to abandon it, but the Bhikṣus will incur offense.』', 'Again asked: 『Having committed what' ] }
罪與苦切羯磨？」佛言：「斗諍。」又問：「犯何罪作依止羯磨？」佛言：「數數犯戒。」又問：「犯何罪作驅出羯磨？」佛言：「污他家。」又問：「犯何罪作下意羯磨？」佛言：「罵白衣。」又問：「若比丘罵比丘，得作下意羯磨不？」佛言：「得作。」「若罵比丘尼、式叉摩尼、沙彌、沙彌尼，得作下意羯磨不？」佛言：「得作。」「若比丘尼罵比丘尼，得作下意羯磨不？」佛言：「得作。」「若罵式叉摩尼、沙彌、沙彌尼比丘，得作下意羯磨不？」佛言：「得作。」「若式叉摩尼罵式叉摩尼，得作下意羯磨不？」佛言：「得作。」「若罵沙彌、沙彌尼、比丘、比丘尼，得作下意羯磨不？」佛言：「得作。」「若沙彌罵沙彌，得作下意羯磨不？」佛言：「得作。」「若罵沙彌、沙彌尼、比丘、比丘尼、式叉摩尼，得作下意羯磨不？」佛言：「得作。」「若沙彌尼罵沙彌尼，得作下意羯磨不？」佛言：「得作。」「若罵比丘、比丘尼、式叉摩尼、沙彌，得作下意羯磨不？」佛言：「得作。」
又問：「沙彌自言作淫，與滅擯不？」佛言：「與滅擯。」
又問：「頗有比丘減五歲盡形不依止他，不得罪耶？」佛言：「有。若比丘未滿五歲便死、若盡形和上邊住。」
又問：「頗有比丘犯僧伽婆尸
【現代漢語翻譯】 現代漢語譯本 問：什麼罪過和苦痛需要進行羯磨（Karma，業）？佛說：『爭鬥。』又問：『犯了什麼罪需要進行依止羯磨？』佛說：『屢次犯戒。』又問：『犯了什麼罪需要進行驅出羯磨？』佛說：『玷污他人家庭。』又問：『犯了什麼罪需要進行下意羯磨？』佛說：『辱罵在家居士。』又問：『如果比丘辱罵比丘，可以進行下意羯磨嗎？』佛說：『可以。』『如果辱罵比丘尼（Bhikkhuni，比丘尼）、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），可以進行下意羯磨嗎？』佛說：『可以。』『如果比丘尼辱罵比丘尼，可以進行下意羯磨嗎？』佛說：『可以。』『如果式叉摩尼辱罵式叉摩尼、沙彌、沙彌尼、比丘，可以進行下意羯磨嗎？』佛說：『可以。』『如果式叉摩尼辱罵式叉摩尼，可以進行下意羯磨嗎？』佛說：『可以。』『如果辱罵沙彌、沙彌尼、比丘、比丘尼，可以進行下意羯磨嗎？』佛說：『可以。』『如果沙彌辱罵沙彌，可以進行下意羯磨嗎？』佛說：『可以。』『如果辱罵沙彌、沙彌尼、比丘、比丘尼、式叉摩尼，可以進行下意羯磨嗎？』佛說：『可以。』『如果沙彌尼辱罵沙彌尼，可以進行下意羯磨嗎？』佛說：『可以。』『如果辱罵比丘、比丘尼、式叉摩尼、沙彌，可以進行下意羯磨嗎？』佛說：『可以。』
又問：『沙彌自稱行淫，是否應處以滅擯（驅逐）？』佛說：『應處以滅擯。』
又問：『是否有比丘未滿五歲就終身不依止他人，而不得罪的？』佛說：『有。如果比丘未滿五歲就去世，或者終身住在和尚身邊。』
又問：『是否有比丘犯僧伽婆尸（Sanghavasesa，僧殘）』
【English Translation】 English version Question: 'What offenses and sufferings require the performance of Karma (羯磨, action/ritual)?' The Buddha said: 'Quarrels.' Again, asked: 'What offense requires the performance of Dependence Karma (依止羯磨)?' The Buddha said: 'Repeatedly violating precepts.' Again, asked: 'What offense requires the performance of Expulsion Karma (驅出羯磨)?' The Buddha said: 'Defiling another's family.' Again, asked: 'What offense requires the performance of Humbling Karma (下意羯磨)?' The Buddha said: 'Scolding laypeople.' Again, asked: 'If a Bhikkhu (比丘, monk) scolds a Bhikkhu, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If scolding a Bhikkhuni (比丘尼, nun), Siksamana (式叉摩尼, female trainee), Sramanera (沙彌, novice monk), Sramanerika (沙彌尼, novice nun), can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If a Bhikkhuni scolds a Bhikkhuni, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If a Siksamana scolds a Siksamana, Sramanera, Sramanerika, Bhikkhu, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If a Siksamana scolds a Siksamana, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If scolding a Sramanera, Sramanerika, Bhikkhu, Bhikkhuni, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If a Sramanera scolds a Sramanera, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If scolding a Sramanera, Sramanerika, Bhikkhu, Bhikkhuni, Siksamana, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If a Sramanerika scolds a Sramanerika, can Humbling Karma be performed?' The Buddha said: 'It can be performed.' 'If scolding a Bhikkhu, Bhikkhuni, Siksamana, Sramanera, can Humbling Karma be performed?' The Buddha said: 'It can be performed.'
Again, asked: 'If a Sramanera confesses to engaging in sexual misconduct, should he be expelled (滅擯)?' The Buddha said: 'He should be expelled.'
Again, asked: 'Are there any Bhikkhus who, before reaching five years of ordination, do not rely on others for life and are not guilty of offenses?' The Buddha said: 'Yes. If a Bhikkhu dies before reaching five years of ordination, or if he stays with his preceptor for life.'
Again, asked: 'Are there any Bhikkhus who commit Sanghavasesa (僧伽婆尸, a class of serious offenses)'
沙不相似罪，犯故出精一夜覆藏，犯故觸女身二夜覆藏，犯惡口三夜覆藏，犯讚歎以身供養四夜覆藏，犯媒嫁五夜覆藏；五夜別住，六夜摩那埵，得與出罪羯磨不？」佛言：「得。」又問：「如佛所說犯相似罪、不相似罪。云何名相似？」佛言：「波羅夷、波羅夷相似，僧伽婆尸沙、僧伽婆尸沙相似，波夜提、波夜提相似，波羅提提舍尼、波羅提提舍尼相似，突吉羅、突吉羅相似，是名犯相似。」「云何不相似？」「波羅夷與僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅不相似，僧伽婆尸沙與波夜提、波羅提提舍尼、突吉羅、波羅夷不相似。波夜提與波羅提提舍尼、突吉羅、波羅夷、僧伽婆尸沙不相似。波羅提提舍尼與突吉羅、波羅夷、僧伽婆尸沙、波夜提不相似，突吉羅與波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼不相似。」
又問：「如佛說有犯可量、犯不可量。云何可量犯？」佛言：「可得說數。」「云何不可量犯？」佛言：「不可說數。」
又問：「如佛說犯覆藏、犯不覆藏。云何犯覆藏？」佛言：「須臾頃不發露。」「云何名不覆藏？」「須臾頃不覆藏。」
佛語優波離：「有一種犯性各各異，波羅夷性各各異、僧伽婆尸沙性各各異、波夜提性各各異、波羅提提舍尼性各各異、突吉羅
【現代漢語翻譯】 現代漢語譯本： 『如果犯了沙不相似罪（輕微的、不類似的罪），故意遺精一夜並隱瞞，故意觸控女子身體兩天並隱瞞，犯惡口三天並隱瞞，犯讚歎以身體供養四天並隱瞞，犯媒嫁五天並隱瞞；經過五夜的別住（與僧團隔離），六夜的摩那埵（懺悔期），這樣可以進行出罪羯磨（恢復清凈的儀式）嗎？』佛說：『可以。』又問：『如佛所說，有犯相似罪、不相似罪。什麼叫做相似罪？』佛說：『波羅夷（斷頭罪）與波羅夷相似，僧伽婆尸沙（僧殘罪）與僧伽婆尸沙相似，波夜提（單墮罪）與波夜提相似，波羅提提舍尼（悔過罪）與波羅提提舍尼相似，突吉羅（惡作罪）與突吉羅相似，這叫做犯相似罪。』『什麼叫做不相似罪？』『波羅夷與僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅不相似，僧伽婆尸沙與波夜提、波羅提提舍尼、突吉羅、波羅夷不相似。波夜提與波羅提提舍尼、突吉羅、波羅夷、僧伽婆尸沙不相似。波羅提提舍尼與突吉羅、波羅夷、僧伽婆尸沙、波夜提不相似，突吉羅與波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼不相似。』 又問：『如佛說有犯可量、犯不可量。什麼叫做可量犯？』佛說：『可以數出來的。』『什麼叫做不可量犯？』佛說：『不可以數出來的。』 又問：『如佛說犯覆藏、犯不覆藏。什麼叫做犯覆藏？』佛說：『哪怕是很短的時間也不發露（坦白）。』『什麼叫做不覆藏？』『哪怕是很短的時間也不隱瞞。』 佛告訴優波離（佛陀弟子名）說：『有一種犯戒，其性質各不相同，波羅夷的性質各不相同，僧伽婆尸沙的性質各不相同，波夜提的性質各不相同，波羅提提舍尼的性質各不相同，突吉羅的性質各不相同。』
【English Translation】 English version: 'If one commits a 'Shabuxiangsi' offense (minor, dissimilar offense), deliberately emits semen one night and conceals it, deliberately touches a woman's body for two nights and conceals it, commits malicious speech for three nights and conceals it, commits praising offering with the body for four nights and conceals it, commits matchmaking for five nights and conceals it; after five nights of separate dwelling (isolation from the Sangha), and six nights of Manatva (period of repentance), can one then undergo the Karma (ritual) for expiation?' The Buddha said, 'Yes.' Again, he asked, 'As the Buddha said, there are similar offenses and dissimilar offenses. What is called a similar offense?' The Buddha said, 'Parajika (defeat) is similar to Parajika, Sanghavasesa (formal meeting) is similar to Sanghavasesa, Payattika (expiation) is similar to Payattika, Pratidesaniya (confession) is similar to Pratidesaniya, Dukkata (wrongdoing) is similar to Dukkata, this is called committing a similar offense.' 'What is called a dissimilar offense?' 'Parajika is dissimilar to Sanghavasesa, Payattika, Pratidesaniya, and Dukkata; Sanghavasesa is dissimilar to Payattika, Pratidesaniya, Dukkata, and Parajika. Payattika is dissimilar to Pratidesaniya, Dukkata, Parajika, and Sanghavasesa. Pratidesaniya is dissimilar to Dukkata, Parajika, Sanghavasesa, and Payattika; Dukkata is dissimilar to Parajika, Sanghavasesa, Payattika, and Pratidesaniya.' Again, he asked, 'As the Buddha said, there are offenses that can be measured and offenses that cannot be measured. What is called a measurable offense?' The Buddha said, 'That which can be counted.' 'What is called an immeasurable offense?' The Buddha said, 'That which cannot be counted.' Again, he asked, 'As the Buddha said, there are offenses that are concealed and offenses that are not concealed. What is called concealing an offense?' The Buddha said, 'Not revealing (confessing) it even for a moment.' 'What is called not concealing?' 'Not concealing it even for a moment.' The Buddha told Upali (name of a Buddha's disciple), 'There is a kind of offense, the natures of which are each different; the nature of Parajika is different, the nature of Sanghavasesa is different, the nature of Payattika is different, the nature of Pratidesaniya is different, the nature of Dukkata is different.'
性各各異。」
諸比丘與他別住已，遣使掃余房舍，處處出入多有人見。佛言：「與他別住已，應使掃住處房內，不得遣使掃余房舍。」時在屏處住，客比丘來不見。佛言：「不應在屏處住，客比丘來時應見。」爾時自喚客比丘，喚已擾亂。佛言：「不得喚他，但語令知。」有客比丘去便走逐，佛言：「如常行法不應走逐。」時逐出界，佛言：「不應出界。若前人出界自齊界住。從今語汝等別住法，應掃灑佛塔塗地，布薩處亦應掃灑塗地，食處亦應掃灑塗地。次第敷床座，應辦洗腳水、凈水瓶、常用水瓶盛滿水。應語客比丘令知，應拭富羅拭腳，一切別住法應作，不應屏處住，不應現處住。」
又問：「得別住已，得與他作別住、摩那埵、本日治、出罪不？」佛言：「不得。」又問：「得戒沙彌得與他作別住、摩那埵、本日治、出罪不？」佛言：「不得。」又問：「得就別住人邊行別住不？」佛言：「不得。」又問：「得就得戒沙彌行別住、摩那埵不？」佛言：「不得。」又問：「得與別住人慾、清凈、受歲、出罪不？」佛言：「不得。」又問：「得與得戒沙彌清凈、欲、受歲、出罪不？」佛言：「不得。」又問：「得受別住人清凈、欲、受歲、出罪不？」佛言：「不得。」又問：「得受得戒沙彌清凈、
【現代漢語翻譯】 現代漢語譯本： 『性各各異。』
諸比丘與他別住已，遣使掃余房舍，處處出入多有人見。佛言：『與他別住已，應使掃住處房內，不得遣使掃余房舍。』時在屏處住，客比丘來不見。佛言：『不應在屏處住，客比丘來時應見。』爾時自喚客比丘，喚已擾亂。佛言：『不得喚他，但語令知。』有客比丘去便走逐，佛言：『如常行法不應走逐。』時逐出界，佛言：『不應出界。若前人出界自齊界住。從今語汝等別住法，應掃灑佛塔（Buddha's stupa）塗地，布薩（Posadha）處亦應掃灑塗地，食處亦應掃灑塗地。次第敷床座，應辦洗腳水、凈水瓶、常用水瓶盛滿水。應語客比丘令知，應拭富羅（foot cloth）拭腳，一切別住法應作，不應屏處住，不應現處住。』
又問：『得別住已，得與他作別住、摩那埵（Manatta）、本日治（Parivasa）、出罪不？』佛言：『不得。』又問：『得戒沙彌（Sramanera）得與他作別住、摩那埵、本日治、出罪不？』佛言：『不得。』又問：『得就別住人邊行別住不？』佛言：『不得。』又問：『得就得戒沙彌行別住、摩那埵不？』佛言：『不得。』又問：『得與別住人慾、清凈、受歲、出罪不？』佛言：『不得。』又問：『得與得戒沙彌清凈、欲、受歲、出罪不？』佛言：『不得。』又問：『得受別住人清凈、欲、受歲、出罪不？』佛言：『不得。』又問：『得受得戒沙彌清凈、』
【English Translation】 English version: 『Their natures are all different.』
When the Bhikkhus had separated from him, they sent messengers to sweep the remaining dwellings, and many people saw them going in and out everywhere. The Buddha said, 『Having separated from him, you should have the dwelling place swept inside, and you must not send messengers to sweep the remaining dwellings.』 At that time, they lived in seclusion, and visiting Bhikkhus could not see them. The Buddha said, 『You should not live in seclusion; visiting Bhikkhus should be able to see you.』 At that time, they would call out to visiting Bhikkhus, and after calling them, they would cause disturbance. The Buddha said, 『You must not call out to them, but only inform them.』 When a visiting Bhikkhu left, they would run after him. The Buddha said, 『According to the usual practice, you should not run after him.』 At that time, they chased him out of the boundary. The Buddha said, 『You should not go out of the boundary. If the person in front goes out of the boundary, you should stop at the boundary yourself. From now on, I will tell you the rules for separate dwelling: you should sweep and plaster the Buddha's stupa (佛塔), and the Posadha (布薩) place should also be swept and plastered, and the eating place should also be swept and plastered. You should arrange the beds and seats in order, and you should prepare water for washing feet, a clean water bottle, and a regular water bottle filled with water. You should inform the visiting Bhikkhus, and they should wipe their feet with a foot cloth (富羅). All the rules for separate dwelling should be followed; you should not live in seclusion, and you should not live in a conspicuous place.』
Again, he asked, 『Having entered separate dwelling, can one grant separate dwelling, Manatta (摩那埵), Parivasa (本日治), or absolution to another?』 The Buddha said, 『No.』 Again, he asked, 『Can a Sramanera (沙彌) who has received the precepts grant separate dwelling, Manatta, Parivasa, or absolution to another?』 The Buddha said, 『No.』 Again, he asked, 『Can one undergo separate dwelling near a person in separate dwelling?』 The Buddha said, 『No.』 Again, he asked, 『Can one undergo separate dwelling or Manatta near a Sramanera who has received the precepts?』 The Buddha said, 『No.』 Again, he asked, 『Can one give consent, purity, acceptance of the year, or absolution to a person in separate dwelling?』 The Buddha said, 『No.』 Again, he asked, 『Can one give purity, consent, acceptance of the year, or absolution to a Sramanera who has received the precepts?』 The Buddha said, 『No.』 Again, he asked, 『Can one receive purity, consent, acceptance of the year, or absolution from a person in separate dwelling?』 The Buddha said, 『No.』 Again, he asked, 『Can one receive purity from a Sramanera who has received the precepts?』
欲、受歲、出罪不？」佛言：「是大比丘故得受。」
又問：「用何物作戶紐？」佛言：「以銅、鐵、木、羊毛、芻摩、劫貝、龍鬚麻、婆婆草皮等作。」又問：「用何物作絡？」佛言：「以羊毛、芻摩、劫貝、龍鬚麻、婆婆草皮等作。」又問：「用何物作禪帶？」佛言：「用羊毛、芻摩、劫貝、龍鬚麻、婆婆草皮等作。」又問：「用何物作雀目。」佛言：「用木竹作。」
爾時瓶沙王，請佛及僧百歲供養，所供給人少信，作食不如法，諸比丘求食時惱亂多人見。是王信心清凈問：「諸比丘惱亂耶？」答言：「惱亂。」王言：「我亦知大德惱亂，我當供給田宅具足隨意。」諸比丘言：「佛未聽我等受田宅。」是事白佛，佛言：「聽受。」
又居士祇洹中作房舍已，供養衣食臥具醫藥。是房舍主比丘，後日往到居士舍索所須。到已就坐問訊時，居士婦頭面禮足在前坐，即為種種說法，善軟說法辯才說法。以如是說妙法，居士婦聞法已信心清凈，白言：「大德！此衣為大德故，施僧房中僧，是男女兒婦等，亦施僧坊內僧。」是比丘作是念：「我正須一衣，今此衣多，不知云何？」以是事向佛廣說，佛言：「若居士作僧房，若為一比丘施僧房內僧者，房內僧應共分。」
時阿羅毗僧房壞，佛見已知
【現代漢語翻譯】 現代漢語譯本：又問：『可以接受（比丘的）慾望、接受歲供、免除罪責嗎？』佛說：『因為是大比丘，所以可以接受。』 又問：『用什麼東西做門紐？』佛說：『可以用銅、鐵、木、羊毛、芻摩（一種草）、劫貝（木棉）、龍鬚麻、婆婆草皮等製作。』又問：『用什麼東西做絡（繩索）？』佛說：『可以用羊毛、芻摩、劫貝、龍鬚麻、婆婆草皮等製作。』又問：『用什麼東西做禪帶？』佛說：『可以用羊毛、芻摩、劫貝、龍鬚麻、婆婆草皮等製作。』又問：『用什麼東西做雀目（門閂孔）？』佛說：『用木竹製作。』 當時，瓶沙王（國王名）請佛陀和僧眾百年供養，但負責供養的人缺少信心，做的食物不如法，眾比丘乞食時擾亂了很多人。瓶沙王信心清凈，問道：『眾比丘擾亂了嗎？』回答說：『擾亂了。』國王說：『我也知道大德們擾亂了，我應當供給田宅，讓他們具足所需。』眾比丘說：『佛陀沒有允許我們接受田宅。』於是將此事稟告佛陀，佛陀說：『允許接受。』 又有居士在祇洹（精舍名）中建造房舍后，供養衣食臥具醫藥。這房舍的主管比丘，後來到居士家索取所需。到達后就坐問訊時，居士的妻子頭面禮足，在前坐下，（比丘）就為她種種說法，善巧柔和地說法，以辯才說法。以如此說法妙法，居士的妻子聽聞佛法后信心清凈，稟告說：『大德！這件衣服是爲了大德的緣故，施給僧房中的僧眾，這些男女兒婦等，也施給僧坊內的僧眾。』這比丘心想：『我正需要一件衣服，現在這衣服太多了，不知道怎麼辦？』於是將此事向佛陀詳細稟告，佛陀說：『如果居士建造僧房，如果為一位比丘施給僧房內的僧眾，那麼房內的僧眾應當共同分配。』 當時，阿羅毗（地名）的僧房損壞，佛陀看見了，已經知道。
【English Translation】 English version: Again, (someone) asked: 'Is it permissible to accept desires, receive annual offerings, and remit offenses?' The Buddha said: 'Because he is a senior Bhikkhu (Buddhist monk), it is permissible.' Again, (someone) asked: 'What materials should be used to make door pivots?' The Buddha said: 'They can be made of copper, iron, wood, wool, chuma (a type of grass), kappas (cotton), longxuma (dragon's beard hemp), popocaopi (Popo grass skin), and the like.' Again, (someone) asked: 'What materials should be used to make ropes?' The Buddha said: 'They can be made of wool, chuma, kappas, longxuma, popocaopi, and the like.' Again, (someone) asked: 'What materials should be used to make meditation belts?' The Buddha said: 'They can be made of wool, chuma, kappas, longxuma, popocaopi, and the like.' Again, (someone) asked: 'What materials should be used to make quemu (door bolt holes)?' The Buddha said: 'They should be made of wood and bamboo.' At that time, King Bimbisara (a king's name) invited the Buddha and the Sangha (Buddhist monastic order) for a hundred years of offerings, but the person in charge of the offerings lacked faith, and the food prepared was not in accordance with the Dharma (Buddhist teachings). When the Bhikkhus (Buddhist monks) went begging for food, they disturbed many people. King Bimbisara, with pure faith, asked: 'Have the Bhikkhus been disturbing people?' The answer was: 'They have been disturbing people.' The king said: 'I also know that the venerable ones have been disturbing people. I shall provide fields and residences, so that they have everything they need.' The Bhikkhus said: 'The Buddha has not allowed us to accept fields and residences.' They reported this matter to the Buddha, and the Buddha said: 'It is permissible to accept.' Furthermore, a householder, having built dwellings in Jeta Grove (a monastery's name), offered clothing, food, bedding, and medicine. The Bhikkhu (Buddhist monk) in charge of these dwellings later went to the householder's home to request what was needed. Upon arriving and taking a seat to inquire, the householder's wife prostrated herself at his feet and sat before him. (The Bhikkhu) then preached to her in various ways, skillfully and gently, with eloquent speech. Through such wonderful Dharma (Buddhist teachings), the householder's wife, having heard the Dharma, developed pure faith and said: 'Venerable one! This robe is for the sake of the venerable one, to be given to the Sangha (Buddhist monastic order) in the monastery. These men, daughters, wives, and so on, are also given to the Sangha within the monastery.' The Bhikkhu thought: 'I only need one robe, but now there are too many robes. What should I do?' He reported this matter in detail to the Buddha, and the Buddha said: 'If a householder builds a monastery, if he gives to the Sangha within the monastery for the sake of one Bhikkhu, then the Sangha within the monastery should share it together.' At that time, the monastery in Alavi (a place name) was damaged. The Buddha saw it and already knew.
而故問阿難：「此房何以壞？」阿難答言：「六群比丘所護故，無人敢治。」佛言：「是六群比丘房舍壞不能治者，應與他治。」餘人得已少治便止，若著一團泥、一把草涂少地、少塞壁孔、少治土埵。佛言：「少治者不應與，多治者與。」又盡形與，佛言：「不應盡形與，不應少時與。若壞房舍者六歲與，若新房舍十二歲與。」
阿羅毗巧匠比丘，日日從他索作具，諸居士言：「大德何不自作？」答言：「佛未聽畜。」是事白佛，佛言：「應畜作具。」阿羅毗新作僧房，時有半月客作人、或一月或一歲作、若天雨時索食薪草燈。比丘與時，心疑畏罪不與。若不與便不作，諸比丘不知云何？是事白佛，佛言：「若知早晚喚來便作者應與。」
有比丘著新染衣，天雨時露地洗腳，污衣失色，斑駁如白癩病。是事白佛，佛言：「應作舍。」作已不覆故，雨時漏，佛言：「應覆。」覆已脊上漏，佛言：「應厚覆脊上。」
王舍城大僧坊，常多有客比丘來，初夜、中夜、后夜來。時上座比丘，驅下座起擾亂。諸比丘不知云何？是事白佛，佛言：「若打犍捶唱時，然燈分坐具敷臥具，見星宿出時，著禪鎮頭上，若上座來不應驅起。若驅起者，突吉羅。」
又下座在上座處坐，上座呵責：「云何下座在上
【現代漢語翻譯】 現代漢語譯本： 於是（佛）故意問阿難：「這房舍為何破損？」阿難回答說：「因為是六群比丘所守護的緣故，沒有人敢修理。」佛說：「這六群比丘的房舍破損而不能修理的，應當交給其他人修理。」其他人得到后稍微修理一下就停止了，有的人只是糊一團泥、一把草，塗抹一點地方，稍微堵塞一下墻壁的孔洞，稍微修理一下土堆。佛說：「修理少的，不應該給他（房舍），應該給修理多的。」（有人）又想終身佔有（房舍），佛說：「不應該終身給他，不應該只給他很短的時間。如果是破損的房舍，給六年；如果是新的房舍，給十二年。」
阿羅毗（Alavi）的巧匠比丘，每天都向別人索要工具，一些居士說：「大德為何不自己製作？」（比丘）回答說：「佛沒有允許（我們）儲存（工具）。」這件事稟告了佛，佛說：「應該儲存工具。」阿羅毗（Alavi）新造僧房，當時有半個月的短工、或一個月或一年的長工來做工，如果下雨的時候，（他們）索要食物、柴草、燈。比丘給他們的時候，心中懷疑害怕有罪而不給。如果不給，他們就不做工，眾比丘不知道怎麼辦？這件事稟告了佛，佛說：「如果知道（他們）早晚來，來了就做工的，應該給（他們）。」
有比丘穿著新染的衣服，下雨的時候在露天洗腳，弄髒了衣服，衣服褪色，斑駁得像白癩病一樣。這件事稟告了佛，佛說：「應該建造房屋（遮蔽）。」（建）造好后沒有屋頂，下雨的時候漏雨，佛說：「應該有屋頂。」有了屋頂后，屋脊上漏雨，佛說：「應該加厚屋脊上的覆蓋物。」
王舍城（Rajagrha）的大僧坊，經常有很多客比丘來，初夜、中夜、后夜都來。當時的上座比丘，驅趕下座比丘起身，造成擾亂。眾比丘不知道怎麼辦？這件事稟告了佛，佛說：「如果敲打犍椎（ghanta，報時用具）唱誦的時候，點燃燈，分發坐具和鋪設臥具，看見星星出來的時候，把禪鎮放在頭上，如果有上座比丘來，不應該驅趕（下座比丘）起身。如果驅趕起身，犯突吉羅（dukkhata，一種輕罪）。」
又有下座比丘在上座比丘的位置上坐，上座比丘呵斥說：「為何下座比丘坐在上座
【English Translation】 English version: Then (the Buddha) deliberately asked Ananda: 'Why is this dwelling dilapidated?' Ananda replied: 'Because it is protected by the Six Group Bhikkhus (group of monks known for misbehavior), no one dares to repair it.' The Buddha said: 'If the dwellings of these Six Group Bhikkhus are dilapidated and cannot be repaired, they should be given to others to repair.' Others, having received them, would repair them a little and then stop, some just plastering a lump of mud, a handful of grass, smearing a little area, slightly plugging the holes in the wall, slightly repairing the earthen mound. The Buddha said: 'Those who repair little should not be given (the dwelling), it should be given to those who repair much.' (Someone) then wanted to possess (the dwelling) for life, the Buddha said: 'It should not be given for life, it should not be given for only a short time. If it is a dilapidated dwelling, give it for six years; if it is a new dwelling, give it for twelve years.'
The skilled artisan Bhikkhu of Alavi (a city in ancient India), daily begged tools from others. Some laypeople said: 'Venerable Sir, why don't you make them yourself?' (The Bhikkhu) replied: 'The Buddha has not allowed (us) to store (tools).' This matter was reported to the Buddha, the Buddha said: 'Tools should be stored.' The Alavi (a city in ancient India) Bhikkhu newly built a monastery, at that time there were day laborers who worked for half a month, or a month, or a year. If it rained, (they) asked for food, firewood, and lamps. When the Bhikkhus gave them, they suspected in their hearts that it was a sin and did not give. If they did not give, they would not work. The Bhikkhus did not know what to do. This matter was reported to the Buddha, the Buddha said: 'If you know (they) will come early or late, and they will work when they come, you should give (them).'
There was a Bhikkhu wearing newly dyed robes, when it rained he washed his feet in the open, soiling his robes, the robes faded, mottled like white leprosy. This matter was reported to the Buddha, the Buddha said: 'A shelter should be built.' (Having) built it, there was no roof, when it rained it leaked, the Buddha said: 'There should be a roof.' Having a roof, it leaked on the ridge, the Buddha said: 'The covering on the ridge should be thickened.'
In the great monastery of Rajagrha (ancient city in India), there were often many visiting Bhikkhus coming, arriving in the early night, middle night, and late night. At that time, the senior Bhikkhus drove the junior Bhikkhus away, causing disturbance. The Bhikkhus did not know what to do. This matter was reported to the Buddha, the Buddha said: 'If striking the ghanta (a bell-like instrument used for signaling) and chanting, lighting lamps, distributing sitting mats and spreading bedding, seeing the stars come out, placing the meditation cushion on the head, if a senior Bhikkhu comes, the (junior Bhikkhu) should not be driven away. If (they are) driven away, (it is an offense of) Dukkata (a minor offense).'
Also, a junior Bhikkhu sat in the seat of a senior Bhikkhu, the senior Bhikkhu scolded: 'Why is a junior Bhikkhu sitting in the seat of a senior
座處坐？」是事白佛，佛言：「下座不得坐上座處。若坐者，突吉羅。下座比丘，應看坐處看臘數，應可坐處坐。」
阿羅毗上座，初夜坐禪、中夜還房，時弟子送上座去，後下坐比丘沙彌從地起、或從板上起，就床上臥。上座還來，次第驅去不肯，與起斗諍。諸比丘不知云何？是事白佛，佛言：「若中夜敷臥具竟，不得次第起他。若起他者，突吉羅。」
六群比丘，大小便處、取水處，隨上座次第驅起惱亂，有比丘得惱。諸比丘不知云何？是事白佛，佛言：「從今大小便處、取水處，不得次第驅起。驅起者，突吉羅罪。」
六群比丘洗腳處次第驅他起惱亂。諸比丘不知云何？是事白佛，佛言：「從今洗腳處，他已著水，不得次第驅他起。」
僧拭腳物，有比丘先取浣捩展拭富羅，時六群比丘次第奪取，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「前取者用，後來者應待用竟。」
眾僧煮粥釜杓朼，有比丘已取洗，六群比丘次第奪取，他不與斗諍。諸比丘不知云何？以是事白佛，佛言：「先取者用，後來者應待竟。」
僧有木盔、木盂，有比丘取洗欲用，六群比丘次第奪取，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「先取者用，後來者應待竟。」
僧有缽
【現代漢語翻譯】 現代漢語譯本： 『下座可以坐在上座的位置嗎？』有比丘將此事稟告佛陀，佛陀說：『下座不得坐在上座的位置。如果坐了，犯突吉羅（Dukkata，一種輕罪）。下座比丘，應當觀察座位的位置和僧臘（Vassa，出家受戒后的年資），應當坐在可以坐的位置。』
阿羅毗上座（Aroha, 長老比丘的名字），初夜坐禪，中夜返回房間，當時弟子送上座回去后，下座的比丘或沙彌從地上或從板凳上起來，就到床上睡覺。上座回來后，依次驅趕他們，他們不肯，於是發生爭鬥。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『如果中夜已經鋪設臥具完畢，不得依次叫醒他人。如果叫醒他人，犯突吉羅。』
六群比丘（一個行為不端的比丘團體），在大小便的地方、取水的地方，隨意按照僧臘順序驅趕他人，使他人惱怒，有比丘因此感到惱怒。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『從今以後，在大小便的地方、取水的地方，不得按照僧臘順序驅趕他人。驅趕他人者，犯突吉羅罪。』
六群比丘在洗腳的地方，按照僧臘順序驅趕他人，使他人惱怒。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『從今以後，在洗腳的地方，他人已經開始用水，不得按照僧臘順序驅趕他人。』
僧團擦腳的物品，有比丘先取來洗滌、擰乾、展開擦腳布（富羅，一種擦腳布），當時六群比丘依次搶奪，他不給，於是發生爭鬥。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『先取用的人使用，後來的人應當等待用完。』
眾僧煮粥的鍋、勺子、木柄，有比丘已經取來清洗，六群比丘依次搶奪，他不給，於是發生爭鬥。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『先取用的人使用，後來的人應當等待用完。』
僧團有木盔、木盂（一種木製的食器），有比丘取來清洗想要使用，六群比丘依次搶奪，他不給，於是發生爭鬥。諸位比丘不知道該怎麼辦？有比丘將此事稟告佛陀，佛陀說：『先取用的人使用，後來的人應當等待用完。』
僧團有缽（Patra，比丘的食器）
【English Translation】 English version: 'Is it permissible for a junior monk to sit in the seat of a senior monk?' This matter was reported to the Buddha. The Buddha said, 'A junior monk should not sit in the seat of a senior monk. If he does so, it is a Dukkata (a minor offense). A junior monk should observe the location of the seat and the Vassa (years since ordination), and should sit in a place where it is appropriate to sit.'
The senior monk Aroha (name of an elder monk) would meditate in the early part of the night and return to his room in the middle of the night. When his disciples escorted the senior monk back, junior monks or novices would get up from the ground or from a bench and go to sleep on the bed. When the senior monk returned, he would drive them away in order, but they refused, and a quarrel ensued. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'If bedding has already been laid out in the middle of the night, one should not wake others up in order. If one wakes others up, it is a Dukkata.'
The group of six monks (a group of misbehaving monks), at the places for urination and defecation, and at the places for fetching water, would arbitrarily drive others away according to seniority, causing annoyance. Some monks were annoyed by this. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From now on, at the places for urination and defecation, and at the places for fetching water, one should not drive others away according to seniority. Whoever drives others away commits a Dukkata offense.'
The group of six monks, at the place for washing feet, would drive others away in order, causing annoyance. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From now on, at the place for washing feet, if someone has already started using water, one should not drive them away in order.'
Regarding the foot-wiping cloth of the Sangha, if a monk had taken it first to wash, wring out, and spread out the foot cloth (Phulla, a type of foot cloth), the group of six monks would then seize it in order. He would not give it to them, and a quarrel ensued. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'The one who takes it first should use it; the one who comes later should wait until it is finished.'
Regarding the pot, ladle, and handle for cooking porridge for the Sangha, if a monk had already taken and washed them, the group of six monks would seize them in order. He would not give it to them, and a quarrel ensued. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'The one who takes it first should use it; the one who comes later should wait until it is finished.'
Regarding the wooden helmet and wooden bowl (a type of wooden eating utensil) of the Sangha, if a monk had taken and washed them, wanting to use them, the group of six monks would seize them in order. He would not give it to them, and a quarrel ensued. The monks did not know what to do. This matter was reported to the Buddha. The Buddha said, 'The one who takes it first should use it; the one who comes later should wait until it is finished.'
The Sangha has a Patra (monk's alms bowl)
瓫子、杅子、鍵瓷，有比丘已取澡豆洗用，六群比丘次第奪取，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「先取者用，後來者應待竟。」
僧有剃刀、鑷、截甲刀，有比丘先取磨用，六群比丘次第奪取，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「先取者用，後來者應待竟。」
僧有衣床、絣衣、繩、針、刀、木灌、指㧺，有比丘先取張衣、綴衣、縫衣。六群比丘次第奪取破裂壞衣，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「不應與。先用者用，後來者待竟。從今如是種種事，不得次第奪他取。若奪取者，突吉羅。」
爾時長老畢陵伽婆蹉患眼痛，往到醫所，醫言：「應灌鼻。」答言：「佛未聽灌鼻。」是事白佛，佛言：「聽灌。」時或以指著、或以物著，流入眼更增痛。是事白佛，佛言：「應作灌鼻筒。」大不可用，又小作亦不可用，是事白佛，佛言：「莫大作、莫小作，可受一波羅半波羅許。」
僧有香爐、香奩、針筒，有比丘先取用，六群比丘次第奪取，他不與斗諍。諸比丘不知云何？是事白佛，佛言：「先取者用。後來者待竟。」
爾時六群比丘浴室中相謂言：「是揩某甲、是揩某甲。」諸比丘不知云何？以是事白佛，佛言：「浴室中不得言揩某甲揩
【現代漢語翻譯】 現代漢語譯本 有瓫子（陶盆）、杅子（木盆）、鍵瓷（瓦器），有比丘已經拿來澡豆（洗滌用品）洗用，六群比丘依次搶奪，他不給與併發生爭鬥。諸位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『先拿的人使用，後來的人應該等待用完。』 僧團有剃刀、鑷子、截甲刀，有比丘先拿來磨用，六群比丘依次搶奪，他不給與併發生爭鬥。諸位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『先拿的人使用，後來的人應該等待用完。』 僧團有衣床、絣衣（繃衣架）、繩子、針、刀、木灌（木製水壺）、指㧺（拭指器），有比丘先拿來張衣、綴衣、縫衣。六群比丘依次搶奪破裂損壞的衣服，他不給與併發生爭鬥。諸位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『不應該給與。先用的人使用，後來的人等待用完。從今以後像這樣的種種事情，不得依次搶奪他人所取的物品。如果搶奪，犯突吉羅（一種輕罪）。』 當時長老畢陵伽婆蹉（Pilindavatsa）患眼痛，前往醫生處，醫生說：『應該灌鼻。』他回答說：『佛陀未允許灌鼻。』這件事稟告佛陀，佛陀說：『允許灌鼻。』當時有人用手指或用其他東西，流入眼睛反而更加疼痛。這件事稟告佛陀，佛陀說：『應該製作灌鼻筒。』大的不能用，小的也不能用，這件事稟告佛陀，佛陀說：『不要做太大，不要做太小，可以容納一波羅（pala）半波羅（half pala）的量。』 僧團有香爐、香奩（香盒）、針筒，有比丘先拿來使用，六群比丘依次搶奪，他不給與併發生爭鬥。諸位比丘不知道該怎麼辦？這件事稟告佛陀，佛陀說：『先拿的人使用，後來的人等待用完。』 當時六群比丘在浴室中互相說：『這是給某甲（某人）擦背的，這是給某甲（某人）擦背的。』諸位比丘不知道該怎麼辦？把這件事稟告佛陀，佛陀說：『浴室中不得說給某甲（某人）擦背。』
【English Translation】 English version There were basins (pottery basins), wooden tubs, and earthenware vessels. A bhikkhu had already taken washing powder to wash with, but the group of six bhikkhus successively snatched it away, and he did not give it to them and argued. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'The one who takes it first uses it, and the one who comes later should wait until it is finished.' The Sangha had razors, tweezers, and nail clippers. A bhikkhu had taken them to sharpen, but the group of six bhikkhus successively snatched them away, and he did not give it to them and argued. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'The one who takes it first uses it, and the one who comes later should wait until it is finished.' The Sangha had clothes racks, cloth stretchers, ropes, needles, knives, wooden water pots, and finger wipers. A bhikkhu had taken them to stretch clothes, mend clothes, and sew clothes. The group of six bhikkhus successively snatched away torn and damaged clothes, and he did not give it to them and argued. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'They should not be given. The one who uses it first uses it, and the one who comes later waits until it is finished. From now on, in such matters, one should not successively snatch what another has taken. If one snatches, it is a dukkata (a minor offense).' At that time, the elder Pilindavatsa (Pilindavatsa) suffered from eye pain and went to a doctor. The doctor said, 'You should irrigate your nose.' He replied, 'The Buddha has not permitted nasal irrigation.' This matter was reported to the Buddha, and the Buddha said, 'Permit irrigation.' At that time, some people used their fingers or other things, and it flowed into the eyes, causing more pain. This matter was reported to the Buddha, and the Buddha said, 'A nasal irrigation tube should be made.' A large one could not be used, and a small one could not be used either. This matter was reported to the Buddha, and the Buddha said, 'Do not make it too large, do not make it too small, it should hold about one pala (pala) or half a pala (half pala).' The Sangha had incense burners, incense boxes, and needle cases. A bhikkhu had taken them to use, but the group of six bhikkhus successively snatched them away, and he did not give it to them and argued. The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'The one who takes it first uses it, and the one who comes later waits until it is finished.' At that time, the group of six bhikkhus in the bathroom said to each other, 'This is to scrub so-and-so (someone's) back, this is to scrub so-and-so (someone's) back.' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'In the bathroom, one should not say to scrub so-and-so (someone's) back.'
某甲。犯者，突吉羅。」
有比丘共白衣浴室中洗，有下座比丘、沙彌揩上座，是白衣共相謂言：「但揩是耶？更作如是如是事。」諸比丘聞已心不喜，以是事白佛。佛言：「從今不得共白衣浴室中洗。犯者，得突吉羅罪。」
有優婆塞病，欲入浴室中洗，佛言：「應白比丘已入洗。」時白比丘，比丘不聽，佛言：「諸比丘若知是優婆塞善好無口過者，聽入。」
有比丘浴室中揩白衣，佛言：「浴室中不得揩白衣。犯者，得突吉羅。」
阿羅毗國分臥具，多有客比丘暮來。臥具少，諸比丘不知云何？以是事白佛，佛言：「隨上座次與，不得者與草葉。各敷敷具、各著襯身衣。」
六群比丘以浮石揩身毛落，佛言：「不得以浮石揩身。犯者，得突吉羅。」
維耶離菴羅樹園，有好果黃色在地，佛見是已，知而故問阿難：「諸比丘，何不啖此果？」阿難言：「世尊！佛先結戒，四種物僧不應分；三人、二人、一人亦爾。不應分僧坊地、僧坊舍、僧園林、僧臥具。」佛言：「果應分。」分時一人取，二人、三人分，有多得者有不得者，時共鬥諍。佛言：「果不應分，使凈人作五種凈已受啖。」
有比丘共比丘鬥，是比丘后更共余比丘鬥，即捉是人耳作證，失聲大喚。多有比丘來
【現代漢語翻譯】 現代漢語譯本： 『某甲（某人）。犯者，突吉羅（一種輕微的罪）。』 有比丘和在家居士在浴室中一起洗澡，有年輕的比丘、沙彌給年長的比丘擦背，那些在家居士互相說道：『只擦背嗎？再做這樣這樣的事。』眾比丘聽了之後心中不悅，將此事稟告佛陀。佛陀說：『從今以後不得與在家居士在浴室中一起洗澡。違犯者，犯突吉羅罪。』 有優婆塞（在家男居士）生病，想要進入浴室中洗澡，佛陀說：『應該稟告比丘之後再進入洗澡。』當時稟告比丘，比丘不允許，佛陀說：『諸位比丘如果知道這位優婆塞善良美好沒有惡語過失，允許他進入。』 有比丘在浴室中給在家居士擦背，佛陀說：『在浴室中不得給在家居士擦背。違犯者，得突吉羅罪。』 阿羅毗國（地名）分配臥具，有很多客比丘傍晚才來。臥具很少，眾比丘不知道怎麼辦？將此事稟告佛陀，佛陀說：『按照上座（資歷高的比丘）的次序給予，沒有得到的給予草葉。各自鋪設臥具、各自穿著貼身內衣。』 六群比丘用浮石擦身，毛髮脫落，佛陀說：『不得用浮石擦身。違犯者，得突吉羅罪。』 維耶離（地名）菴羅樹園（芒果樹園），有好果子成熟掉落在地上，佛陀看見之後，明知故問阿難（佛陀的弟子）說：『諸位比丘，為什麼不吃這些果子？』阿難說：『世尊！佛陀先前已經結戒，四種物品僧團不應該分，三人、二人、一人也不應該分。不應該分僧坊地（僧團的土地）、僧坊舍（僧團的房舍）、僧園林（僧團的園林）、僧臥具（僧團的臥具）。』佛陀說：『果子應該分。』分配時一人拿，二人、三人分，有多得到的人，有沒得到的人，當時就互相爭鬥。佛陀說：『果子不應該分，讓凈人（負責僧團雜務的居士）做了五種凈（處理方式）之後再食用。』 有比丘和比丘爭鬥，這位比丘之後又和其他比丘爭鬥，就抓住那個人的耳朵作為證據，失聲大叫。有很多比丘來了
【English Translation】 English version: 'So-and-so (a certain person). The offense is a ṭukkiṭa (a minor offense).' There were monks bathing with laypeople in a bathhouse. A junior monk or novice was scrubbing the back of a senior monk, and the laypeople said to each other, 'Just scrubbing the back? Do such and such things too.' The monks, hearing this, were displeased and reported the matter to the Buddha. The Buddha said, 'From now on, you must not bathe with laypeople in a bathhouse. Whoever violates this commits a ṭukkiṭa offense.' A Upāsaka (male lay devotee) was ill and wanted to enter the bathhouse to bathe. The Buddha said, 'He should inform the monks before entering to bathe.' When he informed the monks, they did not allow it. The Buddha said, 'If the monks know that this Upāsaka is virtuous and has no verbal misconduct, allow him to enter.' A monk was scrubbing the back of a layperson in a bathhouse. The Buddha said, 'You must not scrub the back of a layperson in a bathhouse. Whoever violates this commits a ṭukkiṭa offense.' In the country of Āḷavī (a place name), they were distributing bedding, and many guest monks arrived late in the evening. There was little bedding, and the monks did not know what to do. They reported the matter to the Buddha. The Buddha said, 'Give it according to the seniority of the senior monks. Those who do not receive it should be given grass. Each should spread out their bedding and wear their undergarments.' The group of six monks were using pumice stones to scrub their bodies, and their hair was falling out. The Buddha said, 'You must not use pumice stones to scrub your bodies. Whoever violates this commits a ṭukkiṭa offense.' In the Amra tree garden (mango tree garden) in Viejali (a place name), there were good ripe yellow fruits on the ground. The Buddha saw this and, knowing full well, asked Ānanda (the Buddha's disciple), 'Why don't the monks eat these fruits?' Ānanda said, 'Venerable One! The Buddha has previously established a precept that the Sangha (monastic community) should not divide four types of things; neither should three people, two people, or one person. They should not divide Sangha land (land belonging to the Sangha), Sangha dwellings (buildings belonging to the Sangha), Sangha gardens (gardens belonging to the Sangha), or Sangha bedding (bedding belonging to the Sangha).' The Buddha said, 'The fruits should be divided.' When distributing, one person took some, two or three people divided some, some got more, and some got none, and then they quarreled. The Buddha said, 'The fruits should not be divided. Have a lay attendant (a layperson responsible for the Sangha's affairs) make them pure in five ways (ways of processing) before eating them.' A monk was fighting with a monk. This monk later fought with other monks and grabbed the person's ear as evidence, shouting loudly. Many monks came
問：「何故大喚？」答言：「是比丘打我。」問言：「實打不？」答言：「我不打，但捉耳作證。是比丘先共我鬥，欲謗我故大喚。」佛言：「從今不得捉他耳作證。犯者，突吉羅罪。若有如是事，應語謗人言：『是比丘罵我打我。』」
時六群比丘誘他弟子，諸上座呵責言：「我等云何得教化弟子如法，是六群比丘便誘將去？」佛言：「從今不得誘他弟子。犯者，得突吉羅罪。」
有諸比丘舍僧坊去，作是言：「我不復還是處，是名舍界不？」佛言：「舍。」
又問：「用何物作錐？」佛言：「用銅鐵作。」又問：「用何物作刀？」佛言：「用銅鐵作。」又問：「用何物作熨斗？」佛言：「用銅鐵泥作。」又問：「用何物作甕？」佛言：「用銅鐵泥木作。」又問：「用何物作釜？」佛言：「用銅鐵泥作。」又問：「用何物作澡豆？」如先說。
憍薩羅國父子共出家，父語子言：「何不與我衣食？」答言：「俱共出家，無物可用與。」諸比丘不知云何？是事白佛，佛言：「有者應與，無者不得強索。」
爾時六群比丘，有大沙彌，隱處毛生。小違逆師意，師即剝衣。裸身可羞，人所不喜，是事白佛。佛言：「不應以小事折伏沙彌。若折伏時應留一衣。」
諸比丘不能得簁藥物，
【現代漢語翻譯】 現代漢語譯本 問：『為何大聲喧譁？』答道：『這位比丘打我。』問：『真的打你了嗎？』答道：『我沒打，只是抓住他的耳朵作證。是這位比丘先和我爭鬥，想要誹謗我，所以才大聲喧譁。』佛說：『從今以後不得抓住他人耳朵作證。違犯者，犯突吉羅罪（Dukkata，輕罪）。若有類似情況，應當對誹謗者說：『這位比丘辱罵我、毆打我。』』 當時，六群比丘引誘其他比丘的弟子，年長的比丘呵斥他們說：『我們如何才能如法地教化弟子，你們六群比丘卻把他們引誘走了？』佛說：『從今以後不得引誘其他比丘的弟子。違犯者，得突吉羅罪（Dukkata，輕罪）。』 有些比丘離開僧房，說：『我不再回到這裡了，這算不算捨棄了界地？』佛說：『算捨棄。』 又問：『用什麼材料製作錐子？』佛說：『用銅或鐵製作。』又問：『用什麼材料製作刀？』佛說：『用銅或鐵製作。』又問：『用什麼材料製作熨斗？』佛說：『用銅、鐵或泥土製作。』又問：『用什麼材料製作甕？』佛說：『用銅、鐵、泥土或木頭製作。』又問：『用什麼材料製作釜（fǔ，鍋）？』佛說：『用銅、鐵或泥土製作。』又問：『用什麼材料製作澡豆（古代洗滌用品）？』如先前所說。 憍薩羅國（Kosala，古印度十六雄國之一）有一對父子一同出家，父親對兒子說：『你為什麼不給我衣食？』兒子回答說：『我們一同出家，沒有什麼東西可以給你。』眾比丘不知如何是好。此事稟告佛陀，佛說：『有的話應該給，沒有的話不得強行索取。』 當時，六群比丘中，有一位年長的沙彌（Śrāmaṇera，出家男子）在隱秘處長出了毛髮。稍微違逆了師父的意願，師父就剝了他的衣服。裸露身體，令人羞愧，人們不喜歡這樣。此事稟告佛陀。佛說：『不應該因為小事就折辱沙彌。如果折辱時，應該留下一件衣服。』 眾比丘無法用篩子過濾藥物。
【English Translation】 English version Question: 'Why are you shouting so loudly?' He replied: 'This Bhikkhu (monk) hit me.' Question: 'Did he really hit you?' He replied: 'I didn't hit him, I just grabbed his ear as proof. This Bhikkhu (monk) fought with me first, wanting to slander me, so I shouted loudly.' The Buddha said: 'From now on, you must not grab another's ear as proof. If you violate this, you commit a Dukkata (minor offense). If there is such a matter, you should say to the slanderer: 'This Bhikkhu (monk) insulted me and hit me.'' At that time, the six-group Bhikkhus (monks) were enticing other Bhikkhus' (monks) disciples. The senior Bhikkhus (monks) rebuked them, saying: 'How can we teach disciples according to the Dharma (teachings), when you six-group Bhikkhus (monks) entice them away?' The Buddha said: 'From now on, you must not entice other Bhikkhus' (monks) disciples. If you violate this, you commit a Dukkata (minor offense).' Some Bhikkhus (monks) left the Sangha (monastic community), saying: 'I will not return to this place again, does this count as abandoning the boundary?' The Buddha said: 'It counts as abandoning.' Again, he asked: 'What materials are used to make an awl?' The Buddha said: 'Use copper or iron to make it.' Again, he asked: 'What materials are used to make a knife?' The Buddha said: 'Use copper or iron to make it.' Again, he asked: 'What materials are used to make an iron?' The Buddha said: 'Use copper, iron, or clay to make it.' Again, he asked: 'What materials are used to make a jar?' The Buddha said: 'Use copper, iron, clay, or wood to make it.' Again, he asked: 'What materials are used to make a cauldron (cooking pot)?' The Buddha said: 'Use copper, iron, or clay to make it.' Again, he asked: 'What materials are used to make cleansing powder?' As previously stated. In Kosala (an ancient Indian kingdom), a father and son both became monks. The father said to the son: 'Why don't you give me food and clothing?' The son replied: 'We have both become monks, and there is nothing to give you.' The Bhikkhus (monks) did not know what to do. They reported this matter to the Buddha, who said: 'If you have it, you should give it; if you don't have it, you must not demand it.' At that time, among the six-group Bhikkhus (monks), there was a senior Śrāmaṇera (novice monk) who had hair growing in a hidden place. He slightly disobeyed the teacher's wishes, and the teacher stripped off his clothes. Being naked was shameful and displeasing to people. This matter was reported to the Buddha. The Buddha said: 'You should not humiliate a Śrāmaṇera (novice monk) for a small matter. If you do humiliate him, you should leave him one piece of clothing.' The Bhikkhus (monks) were unable to sift medicine.
佛言：「應作簁藥器。」
給孤獨居士施僧褥，諸比丘言：「佛未聽我受。」是事白佛，佛言：「僧得受，一人亦得受。」
又問：「佛先說床腳下安高八指榰。云何床腳下著八指榰？」佛言：「若床腳減八指者應著木榰。」
有比丘先取價與他藥吐下，是人即死，有比丘謂言：「汝犯波羅夷。」「何以故？」答言：「先取價與他下藥。」是比丘心疑：「將不犯波羅夷耶？」是事白佛，佛知故問：「汝以何心與？」答言：「憐愍故與。」佛言：「無罪。」佛言：「從今不得先取價與他藥。犯者，得突吉羅。」
有比丘從憍薩羅共估客向舍衛國。時賊來劫，估客才得活命，是估客為賊所剝。才得活命已，諸比丘拾他衣取，心疑將不犯波羅夷耶？是事白佛，佛言：「無罪。」
憍薩羅國有天祠舍，有冢以血污灑，有諸比丘從憍薩羅遊行向舍衛國，右繞此冢、左繞祠舍。時天祠主言：「大德！何以右繞冢、左繞祠？」答言：「我謂是佛塔、聲聞塔。」諸比丘不知云何？以是事白佛，佛言：「若冢、若天祠，不必右繞、亦不必左繞，但隨道行。」
有比丘飢餓時至親里家，四五日住已言：「我欲還去。」「何故去？」如先說。
六群比丘授無缽人戒，是六群常與十七群共諍，六群
【現代漢語翻譯】 現代漢語譯本 佛說：『應該製作篩藥的器具。』
給孤獨居士（Anathapindika，一位著名的佛教護法）供養僧團褥墊，眾比丘說：『佛陀未曾允許我們接受。』這件事稟告佛陀，佛說：『僧團可以接受，個人也可以接受。』
又問：『佛陀先前說過床腳下可以安放高八指的支撐物。要如何在床腳下安放八指高的支撐物呢？』佛說：『如果床腳低於八指，就應該安放木製支撐物。』
有比丘事先收取費用，然後給他人服用瀉藥，那人因此死亡。有比丘說：『你犯了波羅夷罪（Parajika，佛教中最重的罪）。』『為什麼？』回答說：『因為你事先收取費用，然後給人下藥。』這位比丘心中疑惑：『難道沒有犯波羅夷罪嗎？』這件事稟告佛陀，佛陀明知故問：『你以什麼心態給藥？』回答說：『因為憐憫的緣故給藥。』佛說：『沒有罪。』佛說：『從今以後不得事先收取費用然後給人藥。違犯者，得突吉羅罪（Dukkata，一種輕罪）。』
有比丘與憍薩羅國（Kosala，古印度十六雄國之一）的商人一同前往舍衛國（Sravasti，古印度城市，佛陀常駐地）。當時遇到盜賊搶劫，商人們才得以保全性命，但被盜賊剝光了衣服。他們剛保住性命后，眾比丘撿起他們的衣服，心中疑惑：『難道沒有犯波羅夷罪嗎？』這件事稟告佛陀，佛說：『沒有罪。』
憍薩羅國有天祠和被血污玷污的墳墓，有眾比丘從憍薩羅國前往舍衛國，他們右繞墳墓、左繞天祠。當時天祠的主人說：『大德！為什麼右繞墳墓、左繞天祠？』回答說：『我們以為那是佛塔、聲聞塔。』眾比丘不知如何是好？將此事稟告佛陀，佛說：『無論是墳墓、還是天祠，不必右繞、也不必左繞，只要沿著道路行走即可。』
有比丘飢餓時到親戚家，住了四五天後說：『我想回去了。』『為什麼要回去？』如先前所說。
六群比丘（The Group of Six，行為不端的比丘團體）給沒有缽的人授戒，這六群比丘經常與十七群比丘（The Group of Seventeen，另一群比丘）爭吵，六群比丘
【English Translation】 English version The Buddha said: 'One should make a sifting tool for medicine.'
Anathapindika (a prominent Buddhist benefactor) offered bedding to the Sangha (monastic community). The bhikkhus (monks) said: 'The Buddha has not permitted us to accept it.' This matter was reported to the Buddha, and the Buddha said: 'The Sangha may accept it, and an individual may also accept it.'
Again, it was asked: 'The Buddha previously said that supports of eight fingers' height could be placed under the legs of a bed. How should supports of eight fingers' height be placed under the legs of a bed?' The Buddha said: 'If the legs of the bed are less than eight fingers in height, wooden supports should be placed.'
A bhikkhu first took payment and then gave a purgative medicine to someone, and that person died. A bhikkhu said: 'You have committed a Parajika offense (the gravest offense in Buddhism).' 'Why?' He replied: 'Because you first took payment and then gave the medicine.' That bhikkhu was doubtful: 'Have I not committed a Parajika offense?' This matter was reported to the Buddha, and the Buddha knowingly asked: 'With what intention did you give it?' He replied: 'I gave it out of compassion.' The Buddha said: 'There is no offense.' The Buddha said: 'From now on, one must not first take payment and then give medicine. One who violates this incurs a Dukkata offense (a minor offense).'
A bhikkhu was traveling from Kosala (an ancient Indian kingdom) with merchants towards Sravasti (an ancient Indian city, where the Buddha often stayed). At that time, thieves came to rob them. The merchants barely managed to save their lives, but they were stripped of their clothes by the thieves. After barely saving their lives, the bhikkhus picked up their clothes, and they were doubtful: 'Have we not committed a Parajika offense?' This matter was reported to the Buddha, and the Buddha said: 'There is no offense.'
In the country of Kosala, there was a shrine to a deity and a tomb defiled with blood. Some bhikkhus were traveling from Kosala towards Sravasti, and they circumambulated the tomb to the right and the shrine to the left. At that time, the keeper of the shrine said: 'Venerable ones! Why do you circumambulate the tomb to the right and the shrine to the left?' They replied: 'We thought they were stupas (Buddhist monuments) of the Buddha and sravakas (disciples).' The bhikkhus did not know what to do. They reported this matter to the Buddha, and the Buddha said: 'Whether it is a tomb or a shrine to a deity, there is no need to circumambulate to the right or to the left, just follow the road.'
A bhikkhu, being hungry, went to the house of a relative. After staying for four or five days, he said: 'I want to return.' 'Why do you want to return?' As previously stated.
The Group of Six (a group of misbehaving monks) administered ordination to someone without a bowl. This Group of Six often argued with the Group of Seventeen (another group of monks). The Group of Six
次守僧坊。十七群次與迎食，往語六群弟子言：「取缽來，與汝迎食。」答言：「無缽。」語言：「汝無缽受戒耶？」答言：「爾。」又言：「汝是大力勢人無缽受戒。」是比丘聞是事心不喜，是事白佛，佛言：「從今不得授無缽人戒。犯者，得突吉羅。」
有二比丘共鬥，一比丘書他缽作字，著淫女門前。時有識字婆羅門居士入是舍，見缽有字作是言：「比丘亦入是舍。」比丘聞是語心不喜，是事白佛，佛言：「從今不得缽上作字。若缽上作字者，突吉羅。如缽，一切余物亦爾。不犯者，作幟。」
有外道信心欲出家，往到比丘所言：「大德！與我出家。」問言：「有缽無。」答言：「無缽。」「我等不得與無缽人出家。」聞是語已還去，斷出家因緣。諸比丘不知云何？以是事白佛，佛言：「不得先問缽，度出家已求缽。」
給孤獨居士施僧被，諸比丘不受：「佛未聽我受。」是事白佛，佛言：「僧得受，一人亦受。」
有居士兒出家，是居士得病，語諸親里：「我若死後財物與我兒。」語已命終。此兒后還家看，坐已共相問訊，諸親裡言：「汝父臨死時作是言：『我死後財物與兒。』」比丘答言：「佛未聽我受死後佈施。」是比丘不知云何？是事白佛，佛言：「我先為比丘故說，不為白
【現代漢語翻譯】 現代漢語譯本： 有一次，（某比丘）輪值守護僧坊。在第十七群輪值迎請齋食時，（該比丘）去告訴第六群弟子說：『拿缽來，我給你們迎請齋食。』他們回答說：『沒有缽。』（該比丘）說：『你們沒有缽就受戒了嗎？』回答說：『是的。』又說：『你們這些大力士竟然沒有缽就受戒。』這位比丘聽到這些話心中不悅，將此事稟告佛陀。佛陀說：『從今以後，不得為沒有缽的人授戒。違犯者，犯突吉羅（Dukkata，輕罪）。』
有兩位比丘互相爭鬥，一位比丘在另一位比丘的缽上寫字，放在**門前。當時，有一位識字的婆羅門（Brahman）居士進入這間房舍，看見缽上有字，就說：『比丘也住在這間房舍里。』這位比丘聽到這話心中不悅，將此事稟告佛陀。佛陀說：『從今以後，不得在缽上寫字。如果在缽上寫字，犯突吉羅（Dukkata，輕罪）。如同缽一樣，一切其他物品也是如此。不違犯的情況是，做標記。』
有外道（Tirthika，指佛教以外的修行者）生起信心想要出家，前往比丘處說：『大德！請為我出家。』比丘問：『有缽嗎？』回答說：『沒有缽。』『我們不能為沒有缽的人出家。』（外道）聽了這話后就回去了，斷絕了出家的因緣。眾比丘不知道該怎麼辦？將此事稟告佛陀。佛陀說：『不得先問缽，度其出家后再求缽。』
給孤獨（Anathapindika）居士佈施僧眾被子，眾比丘不敢接受：『佛陀沒有允許我們接受。』將此事稟告佛陀。佛陀說：『僧眾可以接受，一個人也可以接受。』
有一位居士的兒子出家了，這位居士生病，告訴眾親屬：『我如果死後，財產給我兒子。』說完就去世了。這位出家的兒子後來回家探望，坐下後互相問候，眾親屬說：『你父親臨死時這樣說：『我死後，財產給我兒子。』』比丘回答說：『佛陀沒有允許我接受死後的佈施。』這位比丘不知道該怎麼辦？將此事稟告佛陀。佛陀說：『我先前是爲了比丘的緣故這樣說，不是爲了白
【English Translation】 English version: Once, (a certain Bhikkhu) was on duty guarding the monastery. During the seventeenth group's turn to welcome food, (this Bhikkhu) went to tell the disciples of the sixth group, 'Bring your bowls, and I will welcome food for you.' They replied, 'We have no bowls.' (The Bhikkhu) said, 'Did you receive ordination without bowls?' They replied, 'Yes.' He further said, 'You are powerful people who received ordination without bowls.' This Bhikkhu was displeased upon hearing this and reported the matter to the Buddha. The Buddha said, 'From now on, ordination should not be given to those without bowls. Whoever violates this commits a Dukkata (minor offense).'
Two Bhikkhus were fighting. One Bhikkhu wrote words on the other Bhikkhu's bowl and placed it in front of the ** gate. At that time, a literate Brahman householder entered the dwelling and, seeing the words on the bowl, said, 'Bhikkhus also live in this dwelling.' The Bhikkhu was displeased upon hearing this and reported the matter to the Buddha. The Buddha said, 'From now on, words should not be written on bowls. If words are written on bowls, it is a Dukkata (minor offense). Just like bowls, all other items are the same. It is not an offense to make a mark.'
A Tirthika (non-Buddhist ascetic) with faith wished to renounce the world and went to a Bhikkhu, saying, 'Venerable Sir, please ordain me.' The Bhikkhu asked, 'Do you have a bowl?' He replied, 'I have no bowl.' 'We cannot ordain someone without a bowl.' Having heard this, (the Tirthika) returned and severed the cause for renunciation. The Bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said, 'Do not ask about the bowl first; after ordaining him, then seek a bowl.'
Anathapindika (a wealthy benefactor) offered blankets to the Sangha (monastic community), but the Bhikkhus did not accept them, saying, 'The Buddha has not permitted us to accept them.' They reported the matter to the Buddha. The Buddha said, 'The Sangha may accept them, and an individual may also accept them.'
A householder's son renounced the world. The householder became ill and told his relatives, 'If I die, give my wealth to my son.' After saying this, he died. This ordained son later returned home to visit, and after sitting down and exchanging greetings, the relatives said, 'Your father said this as he was dying: 'After I die, give my wealth to my son.'' The Bhikkhu replied, 'The Buddha has not permitted me to accept donations after death.' This Bhikkhu did not know what to do and reported the matter to the Buddha. The Buddha said, 'I said this previously for the sake of the Bhikkhus, not for the sake of white-
衣。應隨意取。」
有比丘二月遊行，與六群比丘知識，即以衣寄六群。六群問言：「何去？」答言：「我欲二月遊行。」如先說。
爾時助調達比丘尼，語白衣言：「我共汝作婚姻。」諸居士言：「汝是出家人，云何共我作婚姻？」諸比丘尼不知云何？是事白佛，佛言：「從今比丘尼，不得語白衣共作婚姻。若語者，突吉羅。」
有一比丘，先與居士衣價，是比丘後命終。諸比丘不知云何？是事白佛，佛言：「應索物，取與僧分。」
有比丘先取他衣未與價，是比丘後命終，是居士到比丘所言：「大德，是比丘先取我衣，未與我價。」諸比丘答言：「是比丘生時何不來索？」諸比丘不知云何？是事白佛，佛言：「若是衣故在者應還。若無者應賣衣缽還。」
六群比丘，與白衣作義仲取發、取華。諸白衣呵責言：「汝等出家人，何用此義仲用取發、取華為？」諸比丘聞是事白佛，佛言：「從今不得作義仲截髮、取華。犯者，突吉羅。」
六群比丘與一比丘作善知識，是比丘寄一比丘缽與六群，是缽中道破。是比丘見六群時，作是念：「我若不疾語者，或多索價。」便言：「某甲比丘寄我缽與汝，是缽中道破。」六群言：「是汝缽不破，破我缽。汝償我來。」是比丘不知云何？是
【現代漢語翻譯】 現代漢語譯本： 『衣服應該隨意拿取。』
有位比丘要進行兩個月的閉關修行（，指佛教僧侶為提升修行而進行的短期閉關），因為和六群比丘（，指行為不端的六位比丘）相熟，就把衣服寄存在他們那裡。六群比丘問：『你要去哪裡？』他回答：『我想要進行兩個月的閉關修行。』就像之前說的那樣。
當時，助調達比丘尼（，指支援提婆達多（Devadatta）的比丘尼）對一位在家居士說：『我和你結為夫妻吧。』居士們說：『你是出家人，怎麼能和我結為夫妻呢？』比丘尼們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，比丘尼不得對在家居士說要結為夫妻。如果說了，犯突吉羅（，一種輕罪）。』
有一位比丘，先前和一位居士約定了衣服的價格，後來這位比丘去世了。比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『應該索取財物，拿來分給僧眾。』
有一位比丘，先前拿了別人的衣服沒有給錢，後來這位比丘去世了，這位居士來到比丘們那裡說：『各位大德，這位比丘先前拿了我的衣服，沒有給我錢。』比丘們回答說：『這位比丘在世的時候你為什麼不來要呢？』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『如果衣服還在，就應該歸還。如果沒有了，就應該賣掉衣缽來償還。』
六群比丘和在家居士結交，像世俗朋友一樣為他們剪頭髮、戴花。居士們責備說：『你們是出家人，要這些世俗朋友的剪髮、戴花有什麼用？』比丘們聽到這件事稟告了佛陀，佛陀說：『從今以後，不得像世俗朋友一樣為人截髮、取花。違犯者，犯突吉羅（**，一種輕罪）。』
六群比丘和一位比丘結為善知識，這位比丘把一個缽寄存在六群比丘那裡，這個缽在半路上破了。這位比丘見到六群比丘時，心想：『我如果不趕快說，他們可能會要我賠很多錢。』就說：『某甲比丘（**，指代某位比丘）把我的缽寄存在你們那裡，這個缽在半路上破了。』六群比丘說：『你的缽沒有破，是打破了我的缽。你賠償我吧。』這位比丘不知道該怎麼辦。
【English Translation】 English version: 『Clothing should be taken at will.』
There was a Bhikkhu (, a Buddhist monk) who was going to observe a two-month retreat, and because he was acquainted with the six-group Bhikkhus (, a group of six monks known for their misconduct), he entrusted his robes to them. The six-group Bhikkhus asked, 『Where are you going?』 He replied, 『I want to observe a two-month retreat.』 Just as mentioned before.
At that time, a Bhikkhuni (, a Buddhist nun) who supported Devadatta (, a figure known for challenging the Buddha) said to a layperson, 『Let me marry you.』 The laypeople said, 『You are a renunciant, how can you marry me?』 The Bhikkhunis did not know what to do. This matter was reported to the Buddha, and the Buddha said, 『From now on, Bhikkhunis are not allowed to say to laypeople that they want to marry them. If they do, they commit a Dukkhata (**, a minor offense).』
There was a Bhikkhu who had previously agreed on a price for clothing with a layperson, but later this Bhikkhu passed away. The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said, 『The property should be claimed and distributed among the Sangha (**, the monastic community).』
There was a Bhikkhu who had previously taken clothing from someone without paying for it, and later this Bhikkhu passed away. The layperson came to the Bhikkhus and said, 『Venerable ones, this Bhikkhu previously took my clothing without paying me.』 The Bhikkhus replied, 『Why didn't you come to claim it when this Bhikkhu was alive?』 The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said, 『If the clothing still exists, it should be returned. If it does not, the robes and bowl should be sold to repay the debt.』
The six-group Bhikkhus associated with laypeople, acting as secular friends by cutting their hair and offering them flowers. The laypeople scolded them, saying, 『You are renunciants, what use do you have for these secular friendships of cutting hair and offering flowers?』 The Bhikkhus heard this and reported it to the Buddha, and the Buddha said, 『From now on, one must not act as a secular friend by cutting hair or offering flowers. Those who violate this commit a Dukkhata (**, a minor offense).』
The six-group Bhikkhus became close acquaintances with a certain Bhikkhu, and this Bhikkhu entrusted a bowl to the six-group Bhikkhus. The bowl broke along the way. When this Bhikkhu saw the six-group Bhikkhus, he thought, 『If I don't speak quickly, they might demand a lot of money from me.』 So he said, 『So-and-so Bhikkhu (**, referring to a certain Bhikkhu) entrusted my bowl to you, and this bowl broke along the way.』 The six-group Bhikkhus said, 『Your bowl didn't break; it broke my bowl. You compensate me.』 This Bhikkhu did not know what to do.
事白佛，佛言：「若好心捉破者，不應從責償。」
有比丘用未熏缽食，放地剝落垢生。是事白佛，佛言：「應熏。」時比丘取缽放地，四邊著牛屎燒時破。是事白佛，佛言：「應作熏缽爐。」作已放地燒，燒時融壞。是事白佛，佛言：「先下著灰。」著灰已污缽。是事白佛，佛言：「應以石支。」支時不周匝遮，爐風入故皺起。是事白佛，佛言：「應周匝好遮。」
給孤獨居士往到佛所，頭面作禮一面坐已，白佛言：「世尊！若世尊遊行人間教化時，我恒渴仰欲見佛，愿世尊與我少物使得供養。」佛即與發爪甲：「汝供養是。」即白佛言：「世尊！聽我以發爪起塔。」佛言：「聽起。」又言：「佛聽我以赤色、黑色、白色涂壁不？」佛言：「聽以赤色、黑色、白色涂壁。」又言：「佛聽我畫塔者善。」佛言：「除男女和合像，餘者聽畫。」有人作蓋供養，無安蓋處。佛言：「應釘橛安。」時塔戶無扇，牛鹿獼猴狗等入。以是事白佛，佛言：「應作戶扇。」「佛聽我戶前施欄楯者善。」以是事白佛，佛言：「聽作。」「佛聽我周匝施欄楯者善。」以是事白佛，佛言：「聽作。」是中無著華處，是事白佛，佛言：「聽作安華物。」著華已器滿，佛言：「應施曲橛。」施曲橛亦滿，佛言：「應周匝懸繩。」時
【現代漢語翻譯】 現代漢語譯本：此事稟告佛陀，佛陀說：『如果是出於好心而不小心弄破的，不應該追究賠償。』
有比丘用沒有熏過的缽吃飯，放在地上剝落生垢。此事稟告佛陀，佛陀說：『應該熏缽。』當時比丘拿起缽放在地上，四邊用牛糞燒，燒的時候缽破了。此事稟告佛陀，佛陀說：『應該做熏缽爐。』做好後放在地上燒，燒的時候融化損壞了。此事稟告佛陀，佛陀說：『先在下面放灰。』放灰后弄髒了缽。此事稟告佛陀，佛陀說：『應該用石頭支撐。』支撐的時候沒有完全遮蓋住，爐子的風吹入導致缽皺起。此事稟告佛陀，佛陀說：『應該完全遮蓋好。』
給孤獨居士（Anathapindika，一位富有的商人，以慷慨著稱）前往佛陀所在的地方，頭面著地行禮后在一旁坐下，稟告佛陀說：『世尊！當世尊在人間教化時，我一直渴望能夠見到佛陀，希望世尊能給我一些東西讓我供養。』佛陀就給了他頭髮和指甲：『你供養這些吧。』給孤獨居士就稟告佛陀說：『世尊！允許我用頭髮和指甲建造佛塔。』佛陀說：『允許建造。』又說：『佛陀允許我用紅色、黑色、白色涂墻壁嗎？』佛陀說：『允許用紅色、黑色、白色涂墻壁。』又說：『佛陀允許我畫佛塔嗎？』佛陀說：『除了男女和合的畫像，其餘的都允許畫。』有人做了塔蓋供養，沒有地方安放塔蓋。佛陀說：『應該釘木樁來安放。』當時佛塔的門沒有門扇，牛、鹿、獼猴、狗等進入。將此事稟告佛陀，佛陀說：『應該做門扇。』『佛陀允許我在門前設定欄桿嗎？』將此事稟告佛陀，佛陀說：『允許做。』『佛陀允許我周圍都設定欄桿嗎？』將此事稟告佛陀，佛陀說：『允許做。』這裡沒有放置鮮花的地方，將此事稟告佛陀，佛陀說：『允許做放置鮮花的器具。』放置鮮花后器具滿了，佛陀說：『應該設定彎曲的木橛。』設定彎曲的木橛也滿了，佛陀說：『應該在周圍懸掛繩子。』當時
【English Translation】 English version: The matter was reported to the Buddha, and the Buddha said, 'If it was broken accidentally with good intentions, compensation should not be demanded.'
A Bhikkhu (Buddhist monk) used an unsmoked bowl for food, and when placed on the ground, it peeled and became stained. This matter was reported to the Buddha, and the Buddha said, 'It should be smoked.' At that time, the Bhikkhu took the bowl and placed it on the ground, burning cow dung around it, and the bowl broke during the burning. This matter was reported to the Buddha, and the Buddha said, 'A bowl-smoking stove should be made.' After making it, he placed it on the ground to burn, and it melted and was damaged during the burning. This matter was reported to the Buddha, and the Buddha said, 'First, put ashes underneath.' After putting ashes, the bowl became dirty. This matter was reported to the Buddha, and the Buddha said, 'It should be supported with stones.' When supporting it, it was not completely covered, and the wind from the stove entered, causing it to wrinkle. This matter was reported to the Buddha, and the Buddha said, 'It should be well covered all around.'
Anathapindika (Anathapindika, a wealthy merchant known for his generosity) went to where the Buddha was, prostrated himself with his head to the ground, and sat to one side. He reported to the Buddha, 'Venerable One! When the Venerable One is teaching in the human world, I have always longed to see the Buddha. I wish the Venerable One would give me something to make offerings.' The Buddha then gave him hair and nail clippings: 'You can make offerings with these.' Anathapindika then reported to the Buddha, 'Venerable One! May I be permitted to build a stupa (Buddhist shrine) with the hair and nail clippings?' The Buddha said, 'You are permitted to build it.' He also said, 'Buddha, may I be permitted to paint the walls with red, black, and white colors?' The Buddha said, 'You are permitted to paint the walls with red, black, and white colors.' He also said, 'Buddha, may I be permitted to paint the stupa well?' The Buddha said, 'Except for images of men and women in union, you are permitted to paint the rest.' Someone made a canopy as an offering, but there was no place to put it. The Buddha said, 'Pegs should be nailed to secure it.' At that time, the stupa door had no door panels, and cows, deer, monkeys, dogs, etc., entered. This matter was reported to the Buddha, and the Buddha said, 'Door panels should be made.' 'Buddha, may I be permitted to place railings in front of the door?' This matter was reported to the Buddha, and the Buddha said, 'You are permitted to do so.' 'Buddha, may I be permitted to place railings all around?' This matter was reported to the Buddha, and the Buddha said, 'You are permitted to do so.' There was no place to put flowers in this area. This matter was reported to the Buddha, and the Buddha said, 'You are permitted to make something to hold flowers.' After putting the flowers, the container was full. The Buddha said, 'Curved pegs should be placed.' After placing the curved pegs, it was also full. The Buddha said, 'Ropes should be hung all around.' At that time,
居士作是念：「佛聽我作摩尼珠鬘、新華鬘者善。」以是事白佛，佛言：「聽作。」又作是言：「佛聽我作窟者善。」佛言：「聽作。」又言：「佛聽我窟中作塔者善。」佛言：「聽窟中起塔。」「佛聽我施窟門者善。」是事白佛，佛言：「聽作。」「佛聽我覆窟中塔者善。」佛言：「聽覆。」「佛聽我出舍栿頭者善。」佛言：「聽出。」「佛聽我安櫨拱者善。」佛言：「聽作。」「佛聽我施柱作塔者善。」佛言：「聽作。」「佛聽我以彩色赭土、白灰莊嚴塔柱者善。」佛言：「聽莊嚴柱。」「佛聽我畫柱塔上者善。」佛言：「除男女合像，餘者聽作。」
爾時給孤獨居士信心清凈，往到佛所頭面作禮一面坐已，白佛言：「世尊！如佛身像不應作，愿佛聽我作菩薩侍像者善。」佛言：「聽作。」又作是言：「佛本在家時，引幡在前。愿佛聽我作引幡在前者善。」佛言：「聽作。」「佛聽我塔前作高垛安師子者善。」佛言：「聽作。」「佛聽師子四邊作欄楯者善。」佛言：「聽作。」「佛聽我以銅作師子者善。」是事白佛，佛言：「聽作。」「佛聽銅師子上系幡者善。」是事白佛，佛言：「聽系。」「佛聽我以香華燈伎樂供養者善。」是事白佛，佛言：「聽作。」「佛聽我以香華油涂塔地者善。」是事白佛，佛言
【現代漢語翻譯】 現代漢語譯本： 居士心想：『如果佛允許我製作摩尼寶珠花鬘、新鮮花鬘，那就太好了。』於是將此事稟告佛陀，佛說：『允許製作。』又想：『如果佛允許我建造石窟，那就太好了。』佛說：『允許建造。』又說：『如果佛允許我在石窟中建造佛塔，那就太好了。』佛說：『允許在石窟中建造佛塔。』『如果佛允許我捐獻石窟的門，那就太好了。』將此事稟告佛陀，佛說：『允許建造。』『如果佛允許我覆蓋石窟中的佛塔，那就太好了。』佛說：『允許覆蓋。』『如果佛允許我伸出屋檐的椽頭，那就太好了。』佛說：『允許伸出。』『如果佛允許我安裝斗拱，那就太好了。』佛說：『允許製作。』『如果佛允許我捐獻柱子來建造佛塔，那就太好了。』佛說：『允許建造。』『如果佛允許我用彩色顏料、赭土、白灰來裝飾佛塔的柱子，那就太好了。』佛說：『允許裝飾柱子。』『如果佛允許我在柱子和佛塔上繪畫，那就太好了。』佛說：『除了男女交合的影象，其餘的都允許製作。』 當時，給孤獨居士（Anathapindika，一位慷慨的施主）信心清凈，前往佛陀處，頂禮佛足后在一旁坐下，對佛說：『世尊！既然佛陀的身像不應該製作，希望佛陀允許我製作菩薩侍從的雕像，那就太好了。』佛說：『允許製作。』又說：『佛陀本在家時，有幡旗在前方引導。希望佛陀允許我製作幡旗在前方引導，那就太好了。』佛說：『允許製作。』『如果佛允許我在佛塔前建造高臺，並在高臺上安放獅子，那就太好了。』佛說：『允許製作。』『如果佛允許我在獅子四周建造欄楯，那就太好了。』佛說：『允許製作。』『如果佛允許我用銅來製作獅子，那就太好了。』將此事稟告佛陀，佛說：『允許製作。』『如果佛允許我在銅獅子上繫上幡旗，那就太好了。』將此事稟告佛陀，佛說：『允許繫上。』『如果佛允許我用香、花、燈和伎樂來供養，那就太好了。』將此事稟告佛陀，佛說：『允許製作。』『如果佛允許我用香、花和油來塗抹佛塔的地面，那就太好了。』將此事稟告佛陀，佛說
【English Translation】 English version: The householder thought: 'It would be good if the Buddha would allow me to make jeweled garlands and fresh flower garlands.' He reported this matter to the Buddha, and the Buddha said, 'It is allowed.' He also thought: 'It would be good if the Buddha would allow me to build caves.' The Buddha said, 'It is allowed.' He also said: 'It would be good if the Buddha would allow me to build stupas in the caves.' The Buddha said, 'It is allowed to build stupas in the caves.' 'It would be good if the Buddha would allow me to donate doors for the caves.' He reported this matter to the Buddha, and the Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to cover the stupas in the caves.' The Buddha said, 'It is allowed to cover.' 'It would be good if the Buddha would allow me to extend the rafters of the eaves.' The Buddha said, 'It is allowed to extend.' 'It would be good if the Buddha would allow me to install dougong (斗拱, a unique structural element of interlocking wooden brackets).' The Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to donate pillars to build stupas.' The Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to decorate the pillars of the stupas with colored paints, red ochre, and white ash.' The Buddha said, 'It is allowed to decorate the pillars.' 'It would be good if the Buddha would allow me to paint on the pillars and stupas.' The Buddha said, 'Except for images of men and women in union, the rest is allowed.' At that time, Anathapindika (給孤獨居士, a generous benefactor), with pure faith, went to the Buddha, prostrated himself at the Buddha's feet, sat to one side, and said to the Buddha: 'World Honored One! Since images of the Buddha's body should not be made, I wish the Buddha would allow me to make attendant Bodhisattva images, that would be good.' The Buddha said, 'It is allowed.' He also said: 'When the Buddha was still at home, there were banners leading the way. I wish the Buddha would allow me to make banners leading the way, that would be good.' The Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to build a high platform in front of the stupa and place lions on the platform.' The Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to build railings around the lions.' The Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to make lions out of copper.' He reported this matter to the Buddha, and the Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to tie banners to the copper lions.' He reported this matter to the Buddha, and the Buddha said, 'It is allowed to tie.' 'It would be good if the Buddha would allow me to make offerings with incense, flowers, lamps, and music.' He reported this matter to the Buddha, and the Buddha said, 'It is allowed.' 'It would be good if the Buddha would allow me to smear the ground of the stupa with incense, flowers, and oil.' He reported this matter to the Buddha, and the Buddha said
：「聽香華油涂塔地。」「佛聽我作安華垛者善。」佛言：「聽作。」「佛聽我作安燈處者善。」佛言：「聽作。」「佛聽我作團堂者善。」佛言：「聽作。」「佛聽堂上安木懸幡者善。」佛言：「聽作。」
時給孤獨居士，親里相識舉物人，莊嚴男女，盤案上著華香瓔珞，遣至居士家。居士見已作是念：「此物在前行者善。」以是事白佛，佛言：「聽。」「佛聽我作香爐在前行者善。」佛言：「聽在前行。」有諸外道，主嫉妒心，見已呵責言：「如送死人。」是居士作是念：「佛聽我像前作伎樂者善。」以是事白佛，佛言：「聽作。」
爾時給孤獨居士信心清凈，作是念：「以何方便，得集大眾供給衣食？」往白佛言：「愿佛聽我集大眾食者善。」佛言：「聽集大眾食。」作是言：「佛聽我供養塔時與大眾食者善。」是事白佛，佛言：「聽作。」「佛聽我作般阇于瑟會者善。」是事白佛，佛言：「聽作般阇于瑟會。」「佛聽我作六年會者善。」是事白佛，佛言：「聽作。」「佛聽我正月十六日乃至二月十五日作會者善。」是事白佛，佛言：「聽作。」「佛聽我寺中作會者善。」是事白佛，佛言：「聽作。」時諸比丘不次第入、不次第坐、不次第食、不次第起、不次第去；有前入者、有行食時入者、有食
【現代漢語翻譯】 現代漢語譯本： 『允許用香華油塗抹佛塔的地面。』 『佛陀，允許我建造安華垛（供奉鮮花的地方），這樣做好嗎？』 佛說：『允許建造。』 『佛陀，允許我建造安燈處（放置燈的地方），這樣做好嗎？』 佛說：『允許建造。』 『佛陀，允許我建造團堂（圓形殿堂），這樣做好嗎？』 佛說：『允許建造。』 『佛陀，允許我在殿堂上安裝懸掛幡旗的木桿，這樣做好嗎？』 佛說：『允許建造。』 當時，給孤獨居士（Anathapindika，一位著名的佛教護法），他的親戚朋友和認識的人，以及負責運送物品的人，還有打扮好的男女，將裝有鮮花、香料和瓔珞（一種裝飾品）的盤子送到居士的家中。居士看到後心想：『這些物品在隊伍前面引導，這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許。』 『佛陀，允許我製作香爐在隊伍前面引導，這樣做好嗎？』 佛說：『允許在前面引導。』 有些外道（非佛教徒），心懷嫉妒，看到后呵斥說：『如同送死人一樣。』 居士心想：『佛陀允許我在佛像前演奏伎樂，這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許演奏。』 當時，給孤獨居士信心清凈，心想：『用什麼方法，才能聚集大眾並供給他們衣食呢？』 他前往稟告佛陀說：『愿佛陀允許我聚集大眾一起吃飯，這樣做好嗎？』 佛陀說：『允許聚集大眾一起吃飯。』 他又說：『佛陀允許我在供養佛塔時與大眾一起吃飯，這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許這樣做。』 『佛陀允許我舉辦般阇于瑟會（一種特殊的集會），這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許舉辦般阇于瑟會。』 『佛陀允許我舉辦六年會（一年六次的集會），這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許舉辦。』 『佛陀允許我在正月十六日乃至二月十五日舉辦集會，這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許舉辦。』 『佛陀允許我在寺廟中舉辦集會，這樣做好嗎？』 他將此事稟告佛陀，佛陀說：『允許舉辦。』 當時，各位比丘（bhikkhu，佛教僧侶）不按次序進入、不按次序坐下、不按次序吃飯、不按次序起身、不按次序離開；有的先進入，有的在行食時進入，有的在吃飯
【English Translation】 English version: 'Allow the ground of the stupa to be smeared with fragrant flower oil.' 'Buddha, is it good if I build an An Hua Duo (a place to offer flowers)?' The Buddha said, 'Allow it to be built.' 'Buddha, is it good if I build a place for lamps (a place to put lamps)?' The Buddha said, 'Allow it to be built.' 'Buddha, is it good if I build a Tuan Tang (a round hall)?' The Buddha said, 'Allow it to be built.' 'Buddha, is it good if I install a wooden pole for hanging banners on the hall?' The Buddha said, 'Allow it to be built.' At that time, Anathapindika (a famous Buddhist patron), his relatives, friends, acquaintances, the people who carried the items, and adorned men and women sent plates with flowers, incense, and necklaces (a kind of ornament) to the house of the householder. The householder saw this and thought: 'Is it good for these items to lead the way in the procession?' He reported this matter to the Buddha, and the Buddha said, 'Allow it.' 'Buddha, is it good for me to make incense burners to lead the way in the procession?' The Buddha said, 'Allow it to lead the way.' Some non-Buddhists, with jealous hearts, saw this and scolded, 'It's like sending off a dead person.' The householder thought: 'Does the Buddha allow me to play music in front of the Buddha statue?' He reported this matter to the Buddha, and the Buddha said, 'Allow it to be played.' At that time, Anathapindika's faith was pure, and he thought: 'What method can I use to gather the masses and provide them with food and clothing?' He went to report to the Buddha, saying: 'May the Buddha allow me to gather the masses to eat together, is that good?' The Buddha said, 'Allow the gathering of the masses to eat together.' He also said: 'Buddha, is it good for me to eat with the masses when offering to the stupa?' He reported this matter to the Buddha, and the Buddha said, 'Allow it to be done.' 'Buddha, is it good for me to hold a Pan Zha Yu Se assembly (a special gathering)?' He reported this matter to the Buddha, and the Buddha said, 'Allow the holding of a Pan Zha Yu Se assembly.' 'Buddha, is it good for me to hold a six-year assembly (a gathering six times a year)?' He reported this matter to the Buddha, and the Buddha said, 'Allow it to be held.' 'Buddha, is it good for me to hold a gathering from the sixteenth day of the first month to the fifteenth day of the second month?' He reported this matter to the Buddha, and the Buddha said, 'Allow it to be held.' 'Buddha, is it good for me to hold a gathering in the temple?' He reported this matter to the Buddha, and the Buddha said, 'Allow it to be held.' At that time, the bhikkhus (Buddhist monks) entered out of order, sat down out of order, ate out of order, got up out of order, and left out of order; some entered first, some entered when food was being served, and some entered while eating
時入者、有食竟入者。佛言：「應唱時至。」唱時至聲不遠聞，是事白佛，佛言：「應打揵捶。」打揵捶已亦不遠聞，是事白佛，佛言：「應打鼓。」打鼓時在地打鼓亦不遠聞，是事白佛，佛言：「在垛上打。」垛上打時亦不遠聞，佛言：「應在高處打，使遠處得聞時。」見大眾集多人來看，與供養塔物、與四方僧物、與食物、與應分物。諸比丘不知何者是塔物？何者四方僧物？何者食物？何者應分物？是事白佛，佛言：「與物時使一比丘在彼立看知分別：是塔物、四方僧物、食物、應分物。」長老優波離問佛言：「世尊！是四種物：塔物、四方僧物、食物、應分物，得錯互用不？」佛言：「不得。」佛語優波離：「塔物者，不得與四方僧、不得作食、不得分。四方僧物者，不得作食、不得分、不得作塔。食物者，不得分、不得作塔、不得與四方僧。應分物者，隨僧用。」◎
◎一法初
說一語竟，名為舍戒。云何說一語，名為舍戒？謂言：「舍佛。」說是一語，名為舍戒。如是法、僧、和上、阿阇梨、同和上阿阇梨、比丘、比丘尼、式叉摩尼、沙彌、沙彌尼知：「我是白衣、我是沙彌、我非比丘、我是外道、非沙門、非釋子，我不受汝法。」說是一語，名為舍戒。
若比丘多知識、有力勢，所可
【現代漢語翻譯】 現代漢語譯本 有人在非進食時間進入寺廟，或者在已經結束進食後進入。佛說：『應該宣告進食時間已到。』如果宣告的聲音傳不遠，就將此事稟告佛。佛說：『應該敲擊揵捶（犍椎，寺院中用以集眾的法器）。』敲擊揵捶后聲音仍然傳不遠，就將此事稟告佛。佛說：『應該打鼓。』在地上打鼓聲音仍然傳不遠，就將此事稟告佛。佛說：『應該在土堆上打鼓。』在土堆上打鼓聲音仍然傳不遠，佛說：『應該在高處打鼓，使遠處的人能夠聽到時間。』看到大眾聚集，許多人前來觀看，並供養佛塔的物品、供養四方僧眾的物品、食物以及應該分配的物品。眾比丘不知道哪些是佛塔的物品？哪些是四方僧眾的物品？哪些是食物？哪些是應該分配的物品？就將此事稟告佛。佛說：『在給予物品時，應該讓一位比丘站在那裡觀看，知道並分別哪些是佛塔的物品、四方僧眾的物品、食物、應該分配的物品。』 長老優波離（Upali，佛陀十大弟子之一，持戒第一）問佛說：『世尊！這四種物品：佛塔的物品、四方僧眾的物品、食物、應該分配的物品，可以互相混用嗎？』佛說：『不可以。』佛告訴優波離：『佛塔的物品，不可以給四方僧眾使用，不可以用來做食物，不可以用來分配。四方僧眾的物品，不可以用來做食物，不可以用來分配，不可以用來建造佛塔。食物，不可以用來分配，不可以用來建造佛塔，不可以給四方僧眾使用。應該分配的物品，可以隨意由僧眾使用。』 ◎一法初 說出一句話后，就被稱為舍戒（放棄戒律）。怎樣說出一句話，就被稱為舍戒呢？如果說：『我捨棄佛（Buddha）。』說出這句話，就被稱為舍戒。同樣，對於法（Dharma）、僧（Sangha）、和上（Upadhyaya，親教師）、阿阇梨（Acharya，軌範師）、同和上阿阇梨、比丘（Bhikshu，男性出家眾）、比丘尼（Bhikshuni，女性出家眾）、式叉摩尼（Shikshamana，預備比丘尼）、沙彌（Shramanera，男性沙彌）、沙彌尼（Shramanerika，女性沙彌）說：『我是白衣（在家眾）、我是沙彌、我不是比丘、我是外道、我不是沙門（Shramana，出家修行者）、我不是釋子（Sakyaputta，釋迦牟尼佛的弟子），我不接受你們的教法。』說出這句話，就被稱為舍戒。 如果比丘有很多認識的人、有權勢，所可以
【English Translation】 English version Those who enter at the wrong time, or those who enter after the meal is finished. The Buddha said: 'One should announce that the time has come.' If the sound of the announcement does not carry far, this matter should be reported to the Buddha. The Buddha said: 'One should strike the Ghandi (a percussion instrument used in monasteries to gather people).' If the sound of striking the Ghandi still does not carry far, this matter should be reported to the Buddha. The Buddha said: 'One should beat the drum.' If beating the drum on the ground still does not carry far, this matter should be reported to the Buddha. The Buddha said: 'One should beat the drum on a mound.' If beating the drum on a mound still does not carry far, the Buddha said: 'One should beat the drum in a high place, so that those far away can hear the time.' Seeing the assembly gather, many people come to watch, and offer items for the stupa (a mound-like or hemispherical structure containing relics), items for the Sangha (the monastic community) of the four directions, food, and items to be distributed. The monks do not know which are the items for the stupa, which are the items for the Sangha of the four directions, which is food, and which are the items to be distributed. This matter is reported to the Buddha. The Buddha said: 'When giving items, one monk should stand there to watch, know, and distinguish which are the items for the stupa, the items for the Sangha of the four directions, food, and the items to be distributed.' The elder Upali (one of the ten principal disciples of the Buddha, known for his strict adherence to the Vinaya) asked the Buddha: 'Venerable One! These four types of items: items for the stupa, items for the Sangha of the four directions, food, and items to be distributed, can they be used interchangeably?' The Buddha said: 'They cannot.' The Buddha told Upali: 'Items for the stupa cannot be given to the Sangha of the four directions, cannot be used as food, and cannot be distributed. Items for the Sangha of the four directions cannot be used as food, cannot be distributed, and cannot be used to build a stupa. Food cannot be distributed, cannot be used to build a stupa, and cannot be given to the Sangha of the four directions. Items to be distributed can be used by the Sangha as they please.' ◎ First of the One Dharma After uttering one word, it is called abandoning the precepts. How does uttering one word constitute abandoning the precepts? If one says: 'I renounce the Buddha (Buddha).' Uttering this word is called abandoning the precepts. Similarly, to the Dharma (Dharma), the Sangha (Sangha), the Upadhyaya (preceptor), the Acharya (teacher), the co-Upadhyaya and Acharya, the Bhikshu (monk), the Bhikshuni (nun), the Shikshamana (probationary nun), the Shramanera (novice monk), the Shramanerika (novice nun), saying: 'I am a layman, I am a Shramanera, I am not a Bhikshu, I am a heretic, I am not a Shramana (ascetic), I am not a Sakyaputta (disciple of Shakyamuni Buddha), I do not accept your teachings.' Uttering this word is called abandoning the precepts. If a Bhikshu has many acquaintances and power, what can be
說者人皆信用，眾所知識能供給僧，非法說法、法說非法、非毗尼說毗尼、毗尼說非毗尼、犯說不犯、不犯說犯、重說輕、輕說重、無殘說殘、殘說無殘、非常所行事說是常所行事、是常所行事說非常所行事、非說言說、說言非說，是人得大罪。若比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，非法說非法、法說法、非毗尼說非毗尼、毗尼說毗尼、犯說犯、非犯說非犯、重說重、輕說輕、無殘說無殘、殘說殘、非常所行事說非常所行事、是常所行事說是常所行事、非說言非說、說言是說，是人得大功德。若比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，非法說法、法說非法，乃至說言非說、非說言說，是人不能自利亦不利他、不能益多人、不能憐愍眾生、不能利益安樂天人。若比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，非法說非法、法說法，乃至非說言非說、說言是說，是人能自利亦能利他、能益多人、憐愍眾生、利安天人。若比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，非法說法、法說非法，乃至非說言說、說言非說，是人有罪有犯有悔，心惱所作皆生悔心，非清凈、非解脫、損減、不增長，自羞退沒人所輕毀，造諸罪業。若比丘多所知識有力勢
【現代漢語翻譯】 現代漢語譯本 如果說話的人被大家信任，並且是衆所周知能夠供養僧團的人，卻將不合佛法的說成合乎佛法，將合乎佛法的說成不合乎佛法，將不合戒律的說成合乎戒律，將合乎戒律的說成不合乎戒律，將犯戒的說成不犯戒，將不犯戒的說成犯戒，將重罪說成輕罪，將輕罪說成重罪，將無罪的說成有罪，將有罪的說成無罪，將非常規行為說成常規行為，將常規行為說成非常規行為，將非真理說成真理，將真理說成非真理，這個人會得到很大的罪過。 如果比丘（bhiksu，佛教出家男眾）知識淵博、有權有勢，所說的話都被人信任，並且是衆所周知能夠供養僧團的人，能夠將不合佛法的說成不合佛法，將合乎佛法的說成合乎佛法，將不合戒律的說成不合戒律，將合乎戒律的說成合乎戒律，將犯戒的說成犯戒，將不犯戒的說成不犯戒，將重罪說成重罪，將輕罪說成輕罪，將無罪的說成無罪，將有罪的說成有罪，將非常規行為說成非常規行為，將常規行為說成常規行為，將非真理說成非真理，將真理說成真理，這個人會得到很大的功德。 如果比丘（bhiksu，佛教出家男眾）知識淵博、有權有勢，所說的話都被人信任，並且是衆所周知能夠供養僧團的人，卻將不合佛法的說成合乎佛法，將合乎佛法的說成不合乎佛法，乃至將真理說成非真理，將非真理說成真理，這個人不能夠自利，也不能夠利他，不能夠利益更多的人，不能夠憐憫眾生，不能夠利益和安樂天人。 如果比丘（bhiksu，佛教出家男眾）知識淵博、有權有勢，所說的話都被人信任，並且是衆所周知能夠供養僧團的人，能夠將不合佛法的說成不合佛法，將合乎佛法的說成合乎佛法，乃至將非真理說成非真理，將真理說成真理，這個人能夠自利，也能夠利他，能夠利益更多的人，憐憫眾生，利益和安樂天人。 如果比丘（bhiksu，佛教出家男眾）知識淵博、有權有勢，所說的話都被人信任，並且是衆所周知能夠供養僧團的人，卻將不合佛法的說成合乎佛法，將合乎佛法的說成不合乎佛法，乃至將真理說成非真理，將非真理說成真理，這個人有罪、有犯、有悔，內心煩惱，所做的事情都產生後悔之心，不清凈、不解脫、損減、不增長，自己感到羞愧，被人輕視譭謗，造作各種罪業。 如果比丘（bhiksu，佛教出家男眾）知識淵博、有權有勢
【English Translation】 English version If a speaker is trusted by everyone, and is known to be able to provide for the Sangha (Buddhist monastic community), but declares what is not in accordance with the Dharma (Buddhist teachings) to be in accordance with the Dharma, what is in accordance with the Dharma to be not in accordance with the Dharma, what is not in accordance with the Vinaya (monastic rules) to be in accordance with the Vinaya, what is in accordance with the Vinaya to be not in accordance with the Vinaya, declares an offense to be not an offense, declares no offense to be an offense, declares a serious offense to be a minor offense, declares a minor offense to be a serious offense, declares no transgression to be a transgression, declares a transgression to be no transgression, declares what is not a common practice to be a common practice, declares what is a common practice to be not a common practice, declares what is not speech to be speech, declares speech to be not speech, that person incurs great demerit. If a Bhikshu (Buddhist monk) is knowledgeable, powerful, and what he says is trusted by everyone, and is known to be able to provide for the Sangha (Buddhist monastic community), and is able to declare what is not in accordance with the Dharma to be not in accordance with the Dharma, what is in accordance with the Dharma to be in accordance with the Dharma, what is not in accordance with the Vinaya to be not in accordance with the Vinaya, what is in accordance with the Vinaya to be in accordance with the Vinaya, declares an offense to be an offense, declares no offense to be no offense, declares a serious offense to be a serious offense, declares a minor offense to be a minor offense, declares no transgression to be no transgression, declares a transgression to be a transgression, declares what is not a common practice to be not a common practice, declares what is a common practice to be a common practice, declares what is not speech to be not speech, declares speech to be speech, that person gains great merit. If a Bhikshu (Buddhist monk) is knowledgeable, powerful, and what he says is trusted by everyone, and is known to be able to provide for the Sangha (Buddhist monastic community), but declares what is not in accordance with the Dharma to be in accordance with the Dharma, what is in accordance with the Dharma to be not in accordance with the Dharma, and so on, declares speech to be not speech, declares what is not speech to be speech, that person cannot benefit himself, nor can he benefit others, cannot benefit many people, cannot have compassion for sentient beings, cannot benefit and bring happiness to gods and humans. If a Bhikshu (Buddhist monk) is knowledgeable, powerful, and what he says is trusted by everyone, and is known to be able to provide for the Sangha (Buddhist monastic community), and is able to declare what is not in accordance with the Dharma to be not in accordance with the Dharma, what is in accordance with the Dharma to be in accordance with the Dharma, and so on, declares what is not speech to be not speech, declares speech to be speech, that person can benefit himself, and can benefit others, can benefit many people, have compassion for sentient beings, benefit and bring happiness to gods and humans. If a Bhikshu (Buddhist monk) is knowledgeable, powerful, and what he says is trusted by everyone, and is known to be able to provide for the Sangha (Buddhist monastic community), but declares what is not in accordance with the Dharma to be in accordance with the Dharma, what is in accordance with the Dharma to be not in accordance with the Dharma, and so on, declares speech to be not speech, declares what is not speech to be speech, that person has guilt, has offense, has regret, his mind is troubled, all his actions generate regret, is not pure, is not liberated, diminishes, does not grow, feels ashamed, is despised and slandered by people, creates various sinful deeds. If a Bhikshu (Buddhist monk) is knowledgeable and powerful
，所可說者人皆信用，眾所知識能供給僧，非法說非法、法說法，乃至非說言非說、說言說，是人無罪、無犯、無悔、無惱，所作不悔、清凈解脫、不損減、得增長，自身所作人所讚歎，造諸善業。
如來出世現毗尼法，不一時說戒，漸漸說。如來出世現毗尼法，不一時破，漸漸破。有比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，于如來所現毗尼法中，更生異想。于文字中更作相似文句，遮法、覆法、不隨順法、所說不了，是邊人下賤人，無益於世，無男子行。若比丘多知識、有力勢，所可說者人皆信用，眾所知識能供給僧，于如來所現毗尼法中，不生異想，于文字中不作相似文句，不遮法、不覆法、隨順法、所說明了，是非邊人、非下賤人、非無利益，有男子行。
佛在釋迦國。大愛道往到佛所，在一面立已，白佛言：「世尊！愿壽一劫住世。」以是因緣故，佛語大愛道：「不應如是讚歎如來。汝所讚歎者，非好讚歎。不應以是讚歎如來，是非讚歎如來法。有一法，令法滅亡沒，破僧故。
「有一法，法不滅、不亡、不沒，和合僧故。
「有一法，法滅亡沒，斗故法滅亡沒，如是共諍相罵相言故法滅亡沒。有一法，法不滅、不亡、不沒，不鬥故法不滅、不亡、不沒，如是
【現代漢語翻譯】 現代漢語譯本：對於那些有能力說話且人們都相信，被大眾熟知且能夠供養僧眾的人，如果他們說非法為非法，說法為法，乃至不說為不說，說為說，這樣的人沒有罪過，沒有違犯，沒有後悔，沒有煩惱，所作之事不後悔，清凈解脫，沒有損減，反而增長，自身所作之事為人所讚歎，造作各種善業。
如來出世顯現毗尼法（Vinaya-dharma，戒律），不是一時說完戒律，而是漸漸地宣說。如來出世顯現毗尼法，不是一時破除，而是漸漸地破除。如果有比丘（bhiksu，出家男眾）知識淵博、有權有勢，所說的話人們都相信，被大眾熟知且能夠供養僧眾，卻對如來所顯現的毗尼法產生不同的想法，在文字中製造相似的文句，遮蔽佛法、覆蓋佛法、不隨順佛法、所說不明確，這種人是邊人人，對世間沒有益處，沒有男子氣概。如果比丘知識淵博、有權有勢，所說的話人們都相信，被大眾熟知且能夠供養僧眾，對於如來所顯現的毗尼法不產生不同的想法，在文字中不製造相似的文句，不遮蔽佛法、不覆蓋佛法、隨順佛法、所說明確，這種人不是邊人，不是人，不是沒有利益，是有男子氣概。
佛陀在釋迦國（Sakya）的時候，大愛道（Mahaprajapati，佛陀的姨母）前往佛陀處，站在一旁，對佛陀說：『世尊！愿您能住世一劫（kalpa，極長的時間單位）。』因為這個緣故，佛陀告訴大愛道：『不應該這樣讚歎如來。你所讚歎的，不是好的讚歎。不應該用這種方式讚歎如來，這不是讚歎如來的方式。有一種法，會令佛法滅亡消失，因為破壞僧團的緣故。』
『有一種法，法不會滅亡、不會消失，因為和合僧團的緣故。』
『有一種法，法會滅亡消失，因為爭鬥的緣故，法會滅亡消失，像這樣互相爭論、互相謾罵、互相指責，所以法會滅亡消失。有一種法，法不會滅亡、不會消失，因為不爭鬥的緣故，法不會滅亡、不會消失，像這樣……』
【English Translation】 English version: Those who are capable of speaking and are trusted by people, known by the public and able to provide for the Sangha (community of monks), if they say what is unlawful is unlawful, what is lawful is lawful, even not saying what is not to be said, and saying what is to be said, such people have no sin, no offense, no regret, no annoyance, what they do is without regret, pure liberation, without diminution, but with increase, what they do themselves is praised by people, creating all kinds of good deeds.
When the Tathagata (Buddha) appears in the world and reveals the Vinaya-dharma (code of conduct), he does not speak all the precepts at once, but gradually speaks them. When the Tathagata appears in the world and reveals the Vinaya-dharma, he does not break them all at once, but gradually breaks them. If there are bhikshus (monks) who are knowledgeable and powerful, whose words are trusted by people, known by the public and able to provide for the Sangha, but have different ideas about the Vinaya-dharma revealed by the Tathagata, and create similar sentences in the texts, obscuring the Dharma, covering the Dharma, not conforming to the Dharma, and what they say is unclear, such people are marginal people**, of no benefit to the world, and without manly conduct. If bhikshus are knowledgeable and powerful, whose words are trusted by people, known by the public and able to provide for the Sangha, and do not have different ideas about the Vinaya-dharma revealed by the Tathagata, and do not create similar sentences in the texts, not obscuring the Dharma, not covering the Dharma, conforming to the Dharma, and what they say is clear, such people are not marginal people, not ** people, not without benefit, and have manly conduct.
When the Buddha was in the Sakya (Shakya) country, Mahaprajapati (Buddha's aunt) went to the Buddha, stood aside, and said to the Buddha: 'World Honored One! May you live in the world for a kalpa (eon).' Because of this, the Buddha told Mahaprajapati: 'You should not praise the Tathagata in this way. What you praise is not good praise. You should not praise the Tathagata in this way, this is not the way to praise the Tathagata. There is a Dharma that will cause the Dharma to perish and disappear, because it destroys the Sangha.'
'There is a Dharma that will not perish, will not disappear, because it harmonizes the Sangha.'
'There is a Dharma that will perish and disappear, because of strife, the Dharma will perish and disappear, like this arguing, scolding, and blaming each other, so the Dharma will perish and disappear. There is a Dharma that will not perish, will not disappear, because of no strife, the Dharma will not perish, will not disappear, like this...'
不共諍不相罵不相言故，法不滅、不亡、不沒。
「有一法，法滅亡沒，貪故法滅亡沒。如是無厭多欲、不知足，惡欲惡見故，法滅亡沒。有一法，法不滅、不亡、不沒，不貪故法不滅、不亡、不沒。如是有厭、少欲知足、不惡欲、不惡見故，法不滅、不亡、不沒。
「隨何方有比丘鬥，共諍、相罵、相言，如是方不應聞，何況憶念？有如是斗諍、相罵、相言過故。隨何方有比丘斗諍、相罵、相言，更不應念，何況往到？多有斗諍、相罵、相言過故。隨何方有比丘，不鬥不諍、不相罵、不相言，如是方應聞，何況不憶念？無是斗諍相罵相言過故。隨何方有比丘，不鬥不諍、不相罵、不相言，如是方應更憶念，何況不往？無如是斗諍相罵相言過故。
「隨何方有比丘，斗諍相罵相言，實知是處舍三法、受三法。舍三法者，舍遮欲覺、舍遮瞋覺、舍遮嫉妒覺，是名舍三法。受三法者，受欲覺、受瞋覺、受嫉妒覺，是名受三法。多有是斗諍、相罵、相言過故。隨何方有比丘不鬥不諍、不相罵、不相言，實知是處舍三法、受三法。舍三法者，舍欲覺、舍瞋覺、舍嫉妒覺。受三法者，受遮欲覺、受遮瞋覺、受遮嫉妒覺。無是斗諍、相罵、相言過故。
「隨何方有比丘，斗諍、相罵、相言，實知彼處舍三
【現代漢語翻譯】 現代漢語譯本： 不互相爭鬥，不互相謾罵，不互相惡語相向，因此，佛法就不會滅亡、不會消失、不會隱沒。 『有一種情況，佛法會滅亡、消失、隱沒，那就是因為貪婪的緣故。像這樣，因為永不滿足的貪慾、不知足，以及邪惡的慾望和邪惡的見解，佛法就會滅亡、消失、隱沒。還有一種情況，佛法不會滅亡、不會消失、不會隱沒，那就是因為不貪婪的緣故。像這樣，因為知足、少欲、沒有邪惡的慾望和邪惡的見解，佛法就不會滅亡、消失、隱沒。』 『無論哪個地方有比丘（bhikkhu，佛教僧侶）爭鬥、互相謾罵、惡語相向，這樣的地方不應該去聽聞，更何況是憶念？因為有這樣的爭鬥、謾罵、惡語相向的過失。無論哪個地方有比丘爭鬥、謾罵、惡語相向，更不應該去想念，更何況是前往？因為有很多爭鬥、謾罵、惡語相向的過失。無論哪個地方有比丘不爭鬥、不謾罵、不惡語相向，這樣的地方應該去聽聞，更何況是不憶念？因為沒有爭鬥、謾罵、惡語相向的過失。無論哪個地方有比丘不爭鬥、不謾罵、不惡語相向，這樣的地方應該更加憶念，更何況是不前往？因為沒有爭鬥、謾罵、惡語相向的過失。』 『無論哪個地方有比丘爭鬥、謾罵、惡語相向，如果確實知道那個地方捨棄三種法、接受三種法。捨棄三種法是指，捨棄阻止慾望的覺知、捨棄阻止嗔恨的覺知、捨棄阻止嫉妒的覺知，這叫做捨棄三種法。接受三種法是指，接受慾望的覺知、接受嗔恨的覺知、接受嫉妒的覺知，這叫做接受三種法。因為有很多爭鬥、謾罵、惡語相向的過失。無論哪個地方有比丘不爭鬥、不謾罵、不惡語相向，如果確實知道那個地方捨棄三種法、接受三種法。捨棄三種法是指，捨棄慾望的覺知、捨棄嗔恨的覺知、捨棄嫉妒的覺知。接受三種法是指，接受阻止慾望的覺知、接受阻止嗔恨的覺知、接受阻止嫉妒的覺知。因為沒有爭鬥、謾罵、惡語相向的過失。』 『無論哪個地方有比丘爭鬥、謾罵、惡語相向，如果確實知道那個地方捨棄三種』
【English Translation】 English version: Because of not contending, not reviling, and not speaking harsh words to each other, the Dharma will not perish, will not vanish, and will not disappear. 『There is a way in which the Dharma perishes, vanishes, and disappears: it is because of greed. Thus, because of insatiable desire, not knowing contentment, evil desires, and evil views, the Dharma perishes, vanishes, and disappears. There is a way in which the Dharma does not perish, does not vanish, and does not disappear: it is because of not being greedy. Thus, because of contentment, having few desires, knowing satisfaction, not having evil desires, and not having evil views, the Dharma does not perish, does not vanish, and does not disappear.』 『Wherever there are bhikkhus (Buddhist monks) who quarrel, revile each other, and speak harsh words to each other, such a place should not be heard about, let alone remembered. Because there is the fault of such quarreling, reviling, and harsh words. Wherever there are bhikkhus who quarrel, revile each other, and speak harsh words to each other, one should not even think of it, let alone go there. Because there are many faults of quarreling, reviling, and harsh words. Wherever there are bhikkhus who do not quarrel, do not revile each other, and do not speak harsh words to each other, such a place should be heard about, let alone not remembered. Because there is no fault of quarreling, reviling, and harsh words. Wherever there are bhikkhus who do not quarrel, do not revile each other, and do not speak harsh words to each other, such a place should be remembered even more, let alone not go there. Because there is no fault of quarreling, reviling, and harsh words.』 『Wherever there are bhikkhus who quarrel, revile each other, and speak harsh words to each other, if one truly knows that in that place they abandon three things and accept three things. Abandoning three things means abandoning the awareness that obstructs desire, abandoning the awareness that obstructs hatred, abandoning the awareness that obstructs jealousy; this is called abandoning three things. Accepting three things means accepting the awareness of desire, accepting the awareness of hatred, accepting the awareness of jealousy; this is called accepting three things. Because there are many faults of quarreling, reviling, and harsh words. Wherever there are bhikkhus who do not quarrel, do not revile each other, and do not speak harsh words to each other, if one truly knows that in that place they abandon three things and accept three things. Abandoning three things means abandoning the awareness of desire, abandoning the awareness of hatred, abandoning the awareness of jealousy. Accepting three things means accepting the awareness that obstructs desire, accepting the awareness that obstructs hatred, accepting the awareness that obstructs jealousy. Because there is no fault of quarreling, reviling, and harsh words.』 『Wherever there are bhikkhus who quarrel, revile each other, and speak harsh words to each other, if one truly knows that in that place they abandon three』
法、受三法。舍三法者，舍遮欲想、舍遮瞋想、舍遮嫉妒想，是名舍三法。受三法者，受欲想、受瞋想、受嫉妒想，是名受三法。有是諸過，斗諍、相罵、相言故。隨何方有比丘不鬥、不共諍、不相罵、不相言，實知彼處舍三法、受三法。舍三法者，舍欲想、舍瞋想、舍嫉妒想，是名舍三法。受三法者，受遮欲想、受遮瞋想、受遮嫉妒想，是名受三法。無是斗諍、相罵、相言過故。
「隨何方有比丘共鬥諍、相罵、相言，實知是處舍三法、受三法。舍三法者，舍遮欲界、舍遮瞋界、舍遮嫉妒界，是名舍三法。受三法者，受欲界、受瞋界、受嫉妒界，是名受三法。有是斗諍、相罵、相言過故。隨何方有比丘不鬥諍、不相罵、不相言，實知是處舍三法、受三法。舍三法者，舍欲界、舍瞋界、舍嫉妒界，是名舍三法。受三法者，受遮欲界、受遮瞋界、受遮嫉妒界，是名受三法。無是斗諍、相罵、相言過故。」(一法竟)
二法初
「有二法無智犯罪：不自見過、不悔是罪。有二法有智犯罪：見過、見過已能悔是罪。
「有二犯：輕犯、重犯。更有二犯：有殘、無殘。更有二犯：可向他悔過、可自心悔過。
「有二眾：法眾、非法眾。復有二眾：濁眾、清凈眾。
「有二法故僧名苦住：
【現代漢語翻譯】 現代漢語譯本： 有捨棄三種法和接受三種法。捨棄三種法是指，捨棄阻止慾望的想法、捨棄阻止嗔恨的想法、捨棄阻止嫉妒的想法，這叫做捨棄三種法。接受三種法是指，接受慾望的想法、接受嗔恨的想法、接受嫉妒的想法，這叫做接受三種法。因為有這些過失，才會有爭鬥、互相謾罵、互相指責。無論哪個地方有比丘不爭鬥、不共同爭辯、不互相謾罵、不互相指責，確實可以知道那個地方是捨棄了三種法、接受了三種法。捨棄三種法是指，捨棄慾望的想法、捨棄嗔恨的想法、捨棄嫉妒的想法，這叫做捨棄三種法。接受三種法是指，接受阻止慾望的想法、接受阻止嗔恨的想法、接受阻止嫉妒的想法，這叫做接受三種法。因為沒有爭鬥、互相謾罵、互相指責的過失。
無論哪個地方有比丘共同爭鬥、互相謾罵、互相指責，確實可以知道那個地方是捨棄了三種法、接受了三種法。捨棄三種法是指，捨棄阻止欲界（Kāmadhātu）的想法、捨棄阻止嗔界（Dveshadhātu）的想法、捨棄阻止嫉妒界（Īrshyādhātu）的想法，這叫做捨棄三種法。接受三種法是指，接受欲界（Kāmadhātu）的想法、接受嗔界（Dveshadhātu）的想法、接受嫉妒界（Īrshyādhātu）的想法，因為有爭鬥、互相謾罵、互相指責的過失。無論哪個地方有比丘不爭鬥、不互相謾罵、不互相指責，確實可以知道那個地方是捨棄了三種法、接受了三種法。捨棄三種法是指，捨棄欲界（Kāmadhātu）的想法、捨棄嗔界（Dveshadhātu）的想法、捨棄嫉妒界（Īrshyādhātu）的想法，這叫做捨棄三種法。接受三種法是指，接受阻止欲界（Kāmadhātu）的想法、接受阻止嗔界（Dveshadhātu）的想法、接受阻止嫉妒界（Īrshyādhātu）的想法，因為沒有爭鬥、互相謾罵、互相指責的過失。（一法完）
二法開始
有兩種法會導致無智慧的人犯罪：不承認自己的過錯、不後悔自己的罪過。有兩種法能讓有智慧的人犯罪：承認自己的過錯、承認過錯后能夠懺悔自己的罪過。
有兩種犯戒：輕微的犯戒、嚴重的犯戒。還有兩種犯戒：有殘餘的（需要進一步處理的）、沒有殘餘的（可以直接解決的）。還有兩種犯戒：可以向他人懺悔的、可以在內心懺悔的。
有兩種僧團：如法的僧團、不如法的僧團。還有兩種僧團：不清凈的僧團、清凈的僧團。
有兩種法導致僧團被稱為苦住：
【English Translation】 English version: There are three things to abandon and three things to accept. Abandoning three things means abandoning the thought of preventing desire, abandoning the thought of preventing anger, and abandoning the thought of preventing jealousy. This is called abandoning three things. Accepting three things means accepting the thought of desire, accepting the thought of anger, and accepting the thought of jealousy. This is called accepting three things. Because of these faults, there are fights, mutual abuse, and mutual accusations. Wherever there are monks who do not fight, do not argue together, do not abuse each other, and do not accuse each other, it is truly known that that place has abandoned three things and accepted three things. Abandoning three things means abandoning the thought of desire, abandoning the thought of anger, and abandoning the thought of jealousy. This is called abandoning three things. Accepting three things means accepting the thought of preventing desire, accepting the thought of preventing anger, and accepting the thought of preventing jealousy. This is called accepting three things. Because there are no faults of fighting, mutual abuse, and mutual accusations.
Wherever there are monks who fight together, abuse each other, and accuse each other, it is truly known that that place has abandoned three things and accepted three things. Abandoning three things means abandoning the thought of preventing the desire realm (Kāmadhātu), abandoning the thought of preventing the anger realm (Dveshadhātu), and abandoning the thought of preventing the jealousy realm (Īrshyādhātu). This is called abandoning three things. Accepting three things means accepting the desire realm (Kāmadhātu), accepting the anger realm (Dveshadhātu), and accepting the jealousy realm (Īrshyādhātu), because there are faults of fighting, mutual abuse, and mutual accusations. Wherever there are monks who do not fight, do not abuse each other, and do not accuse each other, it is truly known that that place has abandoned three things and accepted three things. Abandoning three things means abandoning the desire realm (Kāmadhātu), abandoning the anger realm (Dveshadhātu), and abandoning the jealousy realm (Īrshyādhātu). This is called abandoning three things. Accepting three things means accepting the thought of preventing the desire realm (Kāmadhātu), accepting the thought of preventing the anger realm (Dveshadhātu), and accepting the thought of preventing the jealousy realm (Īrshyādhātu), because there are no faults of fighting, mutual abuse, and mutual accusations. (End of One Dharma)
Beginning of Two Dharmas
There are two things that cause the unwise to commit offenses: not acknowledging one's own faults and not regretting one's sins. There are two things that allow the wise to commit offenses: acknowledging one's own faults and being able to repent of one's sins after acknowledging them.
There are two types of offenses: minor offenses and major offenses. There are also two types of offenses: those with residue (requiring further processing) and those without residue (that can be resolved directly). There are also two types of offenses: those that can be confessed to others and those that can be confessed internally.
There are two types of Sangha: a Dharma-abiding Sangha and a non-Dharma-abiding Sangha. There are also two types of Sangha: an impure Sangha and a pure Sangha.
There are two things that cause the Sangha to be called a painful dwelling:
不樂住數數犯、不隨順教隨順惡法。
「有二無智：應悔不悔、不應悔便悔。有二智：應悔便悔：不應悔不悔。
「有二無智：有犯、有覆藏。有二智：不犯、不覆藏。
「無智覆藏者有二果：地獄、餓鬼。有智不覆藏者有二果：人、天。」佛言：「我有所說，不信受故，便覆藏。覆藏者，不得離生老病死憂悲苦惱。我有所說能信受者，是名不覆藏。不覆藏者，得離生老病死憂悲苦惱。
「有二善：知犯、知悔過。
「有二清凈：戒清凈、見清凈。
「有二非法見：非法見法、法見非法。有二法見：非法見非法、法見法。
「有二毗尼：貪慾毗尼、瞋恚毗尼。有二毗尼：比丘毗尼、比丘尼毗尼。有二毗尼：遍毗尼、不遍毗尼。
「有二法多知識人有過：非法作法、法作非法，是名有過。有二法多知識人無過：非法作非法、法作法，是名無過。
「有二法斷事人有過：非法作法斷、法作非法斷，是名有過。有二種斷事無過：非法作非法斷、法作法斷，是名無過。
「有二種說有過：非法說法、法說非法，是名有過。有二說無過：非法說非法、法說法。是名無過。
「有二種法，教化人有過：非法作法教、法作非法教，是名有過。有二法，教化人無
【現代漢語翻譯】 現代漢語譯本 不喜歡安住于屢次犯戒的狀態，不順從教導而順從邪惡的法。
『有兩種愚癡的人：應該懺悔卻不懺悔，不應該懺悔卻反而懺悔。有兩種有智慧的人：應該懺悔就懺悔，不應該懺悔就不懺悔。』
『有兩種愚癡的人：犯戒後加以隱瞞。有兩種有智慧的人：不犯戒，也不隱瞞。』
『愚癡而隱瞞罪過的人會有兩種結果：墮入地獄、成為餓鬼。有智慧而不隱瞞罪過的人會有兩種結果：轉生為人、升到天界。』佛說：『我所說的法，因為不信受，所以加以隱瞞。隱瞞罪過的人，不能脫離生老病死憂愁悲傷痛苦煩惱。我所說的法能夠信受的人，這叫做不隱瞞。不隱瞞罪過的人，就能脫離生老病死憂愁悲傷痛苦煩惱。』
『有兩種善行：知道自己犯戒，知道懺悔改過。』
『有兩種清凈：戒律清凈，見解清凈。』
『有兩種非法的見解：認為非法的為法，認為法為非法。有兩種如法的見解：認為非法的為非法，認為法為法。』
『有兩種調伏：調伏貪慾，調伏嗔恚。有兩種調伏：比丘（bhiksu，男性出家人）的調伏，比丘尼（bhiksuni，女性出家人）的調伏。有兩種調伏：普遍的調伏，不普遍的調伏。』
『有兩種對法瞭解很多的人有過失：把非法的當作法，把法當作非法，這叫做有過失。有兩種對法瞭解很多的人沒有過失：把非法的當作非法，把法當作法，這叫做沒有過失。』
『有兩種處理案件的人有過失：用非法的來判決為法，用法的來判決為非法，這叫做有過失。有兩種處理案件沒有過失：用非法的來判決為非法，用法的來判決為法，這叫做沒有過失。』
『有兩種說法有過失：用非法的來說法，用法的來說非法，這叫做有過失。有兩種說法沒有過失：用非法的來說非法，用法的來說法，這叫做沒有過失。』
『有兩種法，教化人有過失：用非法的當作法來教導，用法的當作非法來教導，這叫做有過失。有兩種法，教化人沒有過
【English Translation】 English version Not delighting in dwelling in repeated offenses, not following the teachings but following evil doctrines.
'There are two kinds of unwise people: those who should repent but do not, and those who should not repent but do repent. There are two kinds of wise people: those who should repent and do repent, and those who should not repent and do not repent.'
'There are two kinds of unwise people: those who commit offenses and conceal them. There are two kinds of wise people: those who do not commit offenses and do not conceal them.'
'Those who foolishly conceal their offenses have two consequences: hell and the realm of hungry ghosts. Those who wisely do not conceal their offenses have two consequences: rebirth as humans and ascent to the heavens.' The Buddha said, 'What I have spoken, because of not believing and accepting it, is concealed. Those who conceal their offenses cannot escape birth, old age, sickness, death, sorrow, grief, suffering, and distress. Those who can believe and accept what I have spoken are called not concealing. Those who do not conceal can escape birth, old age, sickness, death, sorrow, grief, suffering, and distress.'
'There are two kinds of good deeds: knowing one's offenses and knowing how to repent and correct them.'
'There are two kinds of purity: purity of precepts and purity of views.'
'There are two kinds of unlawful views: seeing the unlawful as lawful, and seeing the lawful as unlawful. There are two kinds of lawful views: seeing the unlawful as unlawful, and seeing the lawful as lawful.'
'There are two kinds of discipline (Vinaya): disciplining greed and disciplining hatred. There are two kinds of discipline: the discipline of monks (bhiksu) and the discipline of nuns (bhiksuni). There are two kinds of discipline: universal discipline and non-universal discipline.'
'There are two kinds of people with much knowledge of the Dharma who have faults: treating the unlawful as lawful, and treating the lawful as unlawful; this is called having faults. There are two kinds of people with much knowledge of the Dharma who have no faults: treating the unlawful as unlawful, and treating the lawful as lawful; this is called having no faults.'
'There are two kinds of people who judge cases who have faults: judging the unlawful as lawful, and judging the lawful as unlawful; this is called having faults. There are two kinds of judging cases with no faults: judging the unlawful as unlawful, and judging the lawful as lawful; this is called having no faults.'
'There are two kinds of speaking that have faults: speaking the unlawful as the Dharma, and speaking the Dharma as the unlawful; this is called having faults. There are two kinds of speaking with no faults: speaking the unlawful as the unlawful, and speaking the Dharma as the Dharma; this is called having no faults.'
'There are two kinds of Dharma, teaching people with faults: teaching the unlawful as the Dharma, and teaching the Dharma as the unlawful; this is called having faults. There are two kinds of Dharma, teaching people with no
過：非法作非法教、法作法教，是名無過。
「有二法，法滅亡沒：有比丘疑法、疑毗尼，是名二法法滅亡沒。有二法法不滅、不亡、不沒：不疑法、不疑毗尼，是名二法法不滅、不亡、不沒。
「有二法法滅亡沒：有比丘教他非法、教他非毗尼，是名二法法滅亡沒。有二法法不滅、不亡、不沒：如法教、如毗尼教，是名二法法不滅、不亡、不沒。
「有二事故佛斷別眾食利益檀越：不令惡比丘得力、清凈眾得安樂。有二事故世尊作苦切羯磨：令惡人不得力、清凈人得力。如是依止羯磨、驅出羯磨、下意羯磨、不見擯不作擯、惡邪不除擯、別住摩那埵、本日治出罪、令惡人不得力、清凈人得力。
「有二法斗諍：非法言法、法言非法，是名二法斗諍，相罵相言不止：種種相言、不用毗尼法、僧破僧惱僧別僧異。有二法不鬥諍：非法言非法、法言法。如是不鬥諍、不相罵、不相言，止不種種相言，用毗尼法，僧不破僧不惱僧不別僧不異。
「有二事故，世尊教作和上：現得清凈持戒、后得安樂梵行久住。如是阿阇梨、共行弟子、近行弟子沙彌、教誡比尼波羅提木叉、說波羅提木叉、遮波羅提木叉自恣、自恣人遮自恣、證他罪令他憶罪，羈繫羯磨、共要羯磨、聽聽羯磨、聽白羯磨，皆現得
【現代漢語翻譯】 現代漢語譯本： 過：如果將非法說成是法，將法說成是非法，這就被稱為有過失。
『有兩種情況會導致佛法滅亡：有比丘對比丘的教法（Dharma）和戒律（Vinaya）產生懷疑，這兩種情況會導致佛法滅亡。有兩種情況能使佛法不滅亡：不對比丘的教法和戒律產生懷疑，這兩種情況能使佛法不滅亡。』
『有兩種情況會導致佛法滅亡：有比丘教導他人非法，教導他人非戒律，這兩種情況會導致佛法滅亡。有兩種情況能使佛法不滅亡：如法教導，如戒律教導，這兩種情況能使佛法不滅亡。』
『有兩種原因導致佛陀禁止僧團（Sangha）與特定的人一起用餐，從而使施主（Dānapati）失去利益：不讓惡比丘得勢，讓清凈的僧團得到安樂。有兩種原因導致世尊制定嚴格的羯磨（Karma，行動、儀式）：讓惡人不得勢，讓清凈的人得勢。』 就像依止羯磨（Nissaya-kamma，依靠羯磨）、驅出羯磨（Pabbajaniya-kamma，驅逐羯磨）、下意羯磨（Nīcassakamma，降伏羯磨）、不見擯（Ukkhepaniya-kamma，不予理睬的羯磨）不作擯、惡邪不除擯、別住（Parivāsa，別住）、摩那埵（Mānatta，懺悔期）、本日治出罪（abbhāna，恢復戒行），都是爲了讓惡人不得勢，讓清凈的人得勢。
『有兩種情況會引起爭鬥：說非法是法，說法是非法，這兩種情況會引起爭鬥，互相謾罵爭吵不休：各種各樣的爭吵，不使用戒律，僧團分裂，僧團苦惱，僧團分離，僧團不和。有兩種情況不會引起爭鬥：說非法是非法，說法是法。這樣就不會引起爭鬥，不互相謾罵，不互相爭吵，停止各種各樣的爭吵，使用戒律，僧團不分裂，僧團不苦惱，僧團不分離，僧團和合。』
『有兩種原因，世尊教導設立和尚（Upajjhaya，親教師）：現在能夠得到清凈的持戒，將來能夠得到安樂，梵行（Brahmacarya，清凈行）長久住世。』 就像阿阇梨（Acariya，導師）、共行弟子（Saddhivihārika，同住弟子）、近行弟子（Anteväsika，侍者弟子）、沙彌（Śrāmaṇera，沙彌）、教誡比尼（Vinaya，戒律）波羅提木叉（Prātimokṣa，戒本）、說波羅提木叉、遮波羅提木叉自恣（Pravāraṇā，自恣）、自恣人遮自恣、證明他人的罪過讓他憶起罪過，羈繫羯磨（Tajjaniya-kamma，譴責羯磨）、共要羯磨（Nissaya-kamma，依止羯磨）、聽聽羯磨（Patisaraniya-kamma，勸誡羯磨）、聽白羯磨（Thullaccaya-kamma，粗罪羯磨），都能使現在得到
【English Translation】 English version: Transgression: To teach what is unlawful as lawful, and what is lawful as unlawful, this is called transgression.
'There are two things that cause the Dharma to perish and disappear: when monks doubt the Dharma and the Vinaya (discipline), these two things cause the Dharma to perish and disappear. There are two things that do not cause the Dharma to perish, disappear, or vanish: not doubting the Dharma and not doubting the Vinaya, these two things do not cause the Dharma to perish, disappear, or vanish.'
'There are two things that cause the Dharma to perish and disappear: when monks teach others what is unlawful and what is not the Vinaya, these two things cause the Dharma to perish and disappear. There are two things that do not cause the Dharma to perish, disappear, or vanish: teaching according to the Dharma and teaching according to the Vinaya, these two things do not cause the Dharma to perish, disappear, or vanish.'
'There are two reasons why the Buddha forbade the Sangha (community) from eating with certain individuals, thus depriving the donors (Dānapati) of merit: to prevent evil monks from gaining power and to allow the pure Sangha to have peace. There are two reasons why the World-Honored One instituted strict Karma (actions, rituals): to prevent evil people from gaining power and to allow pure people to gain power.' Such as Nissaya-kamma (dependence Karma), Pabbajaniya-kamma (banishment Karma), Nīcassakamma (degradation Karma), Ukkhepaniya-kamma (suspension Karma) without expulsion, not removing evil views without expulsion, Parivāsa (probation), Mānatta (penance), abbhāna (reinstatement) on the same day, all are to prevent evil people from gaining power and to allow pure people to gain power.
'There are two things that cause strife: saying what is unlawful is lawful, and what is lawful is unlawful, these two things cause strife, with mutual abuse and endless quarreling: all kinds of quarreling, not using the Vinaya, the Sangha is split, the Sangha is troubled, the Sangha is separated, the Sangha is discordant. There are two things that do not cause strife: saying what is unlawful is unlawful, and what is lawful is lawful. Thus, there is no strife, no mutual abuse, no mutual quarreling, stopping all kinds of quarreling, using the Vinaya, the Sangha is not split, the Sangha is not troubled, the Sangha is not separated, the Sangha is harmonious.'
'There are two reasons why the World-Honored One taught the establishment of Upajjhaya (preceptor): to obtain pure precepts now and to obtain happiness in the future, with the Brahmacarya (pure conduct) lasting long.' Like Acariya (teacher), Saddhivihārika (co-resident disciple), Anteväsika (attendant disciple), Śrāmaṇera (novice), teaching the Vinaya (discipline), Prātimokṣa (code of discipline), reciting the Prātimokṣa, forbidding the Prātimokṣa, Pravāraṇā (invitation), forbidding invitation, proving others' offenses and reminding them of their offenses, Tajjaniya-kamma (censure Karma), Nissaya-kamma (dependence Karma), Patisaraniya-kamma (recollection Karma), Thullaccaya-kamma (serious offense Karma), all can enable one to obtain now
清凈持戒，后得安樂梵行久住。
「有二事故世尊說現前毗尼：現得清凈持戒、后得安樂梵行久住。如是憶念毗尼、不癡毗尼、自言毗尼、覓罪相毗尼、多覓毗尼、布草毗尼，是亦現得清凈持戒，后得安樂梵行久住。
「有二事故世尊說苦切羯磨：現得清凈持戒。后得安樂梵行久住。如是依止羯磨、驅出羯磨、下意羯磨、不見擯、不作擯、惡邪不除擯、別住、摩那埵、本日治、出罪羯磨，是亦現得清凈持戒，后得安樂梵行久住。
「有二謗佛：非法言法、法言非法。有二不謗佛：非法言非法、法言法。
「有二出佛過：非法言法、法言非法。有二不出佛過：非法言非法、法言法。
「有二不隨佛語：非法言法、法言非法。有二隨佛語：非法言非法、法言法。
「有二不隨毗尼：非法言法、法言非法。有二隨毗尼：非法言非法、法言法。
「有二罪：非法言法、法言非法。有二無罪：非法言非法、法言法。
「有二棄：自作棄所須、和合僧如法棄所須。有二不棄：自作不棄所須、和合僧如法不棄所須。
「有二不共住：自作不共住、和合僧如法與不共住。有二共住：自作共住、和合僧如法與共住。
「有二不共住有過：自作不共住、和合僧如法與不共住
【現代漢語翻譯】 現代漢語譯本： 清凈地持守戒律，之後就能獲得安樂，梵行也能長久住世。
『有兩種情況，世尊說現前毗尼（Vinaya，戒律）：現在能夠清凈地持守戒律，之後就能獲得安樂，梵行也能長久住世。像這樣憶念毗尼、不愚癡毗尼、自言毗尼、覓罪相毗尼、多覓毗尼、布草毗尼，這些也都能使現在清凈地持守戒律，之後獲得安樂，梵行長久住世。』
『有兩種情況，世尊說苦切羯磨（Kamma，業）：現在能夠清凈地持守戒律，之後就能獲得安樂，梵行也能長久住世。像這樣依止羯磨、驅出羯磨、下意羯磨、不見擯、不作擯、惡邪不除擯、別住、摩那埵（Mānatta，懺悔期）、本日治、出罪羯磨，這些也都能使現在清凈地持守戒律，之後獲得安樂，梵行長久住世。』
『有兩種誹謗佛陀的行為：把非法說成是法，把法說成是非法。有兩種不誹謗佛陀的行為：把非法說成是非法，把法說成是法。』
『有兩種指出佛陀過失的行為：把非法說成是法，把法說成是非法。有兩種不指出佛陀過失的行為：把非法說成是非法，把法說成是法。』
『有兩種不隨順佛陀教誨的行為：把非法說成是法，把法說成是非法。有兩種隨順佛陀教誨的行為：把非法說成是非法，把法說成是法。』
『有兩種不隨順毗尼的行為：把非法說成是法，把法說成是非法。有兩種隨順毗尼的行為：把非法說成是非法，把法說成是法。』
『有兩種罪過：把非法說成是法，把法說成是非法。有兩種沒有罪過：把非法說成是非法，把法說成是法。』
『有兩種捨棄：自己主動捨棄所需之物，和合僧團如法地捨棄所需之物。有兩種不捨棄：自己主動不捨棄所需之物，和合僧團如法地不捨棄所需之物。』
『有兩種不共同居住的情況：自己主動不共同居住，和合僧團如法地給予不共同居住的處分。有兩種共同居住的情況：自己主動共同居住，和合僧團如法地允許共同居住。』
『有兩種不共同居住有過失的情況：自己主動不共同居住，和合僧團如法地給予不共同居住的處分。』
【English Translation】 English version: To purely uphold the precepts leads to future happiness and the long-lasting continuation of the Brahmachariya (梵行, the holy life).
'There are two reasons why the Blessed One spoke of the present Vinaya (毗尼, monastic discipline): to presently attain pure adherence to the precepts, and to subsequently attain happiness and the long-lasting continuation of the Brahmachariya. Such as remembering the Vinaya, not being foolish about the Vinaya, self-declaring the Vinaya, seeking faults in the Vinaya, diligently seeking the Vinaya, spreading grass for the Vinaya, these also enable one to presently attain pure adherence to the precepts, and to subsequently attain happiness and the long-lasting continuation of the Brahmachariya.'
'There are two reasons why the Blessed One spoke of severe Kamma (羯磨, action): to presently attain pure adherence to the precepts, and to subsequently attain happiness and the long-lasting continuation of the Brahmachariya. Such as the Kamma of dependence, the Kamma of expulsion, the Kamma of humbling, banishment by non-seeing, banishment by non-acting, banishment for not removing evil views, separate dwelling, Mānatta (摩那埵, period of probation), treatment for the present day, Kamma of absolution, these also enable one to presently attain pure adherence to the precepts, and to subsequently attain happiness and the long-lasting continuation of the Brahmachariya.'
'There are two ways to slander the Buddha: to say what is not the Dharma is the Dharma, and to say what is the Dharma is not the Dharma. There are two ways not to slander the Buddha: to say what is not the Dharma is not the Dharma, and to say what is the Dharma is the Dharma.'
'There are two ways to point out the Buddha's faults: to say what is not the Dharma is the Dharma, and to say what is the Dharma is not the Dharma. There are two ways not to point out the Buddha's faults: to say what is not the Dharma is not the Dharma, and to say what is the Dharma is the Dharma.'
'There are two ways not to follow the Buddha's words: to say what is not the Dharma is the Dharma, and to say what is the Dharma is not the Dharma. There are two ways to follow the Buddha's words: to say what is not the Dharma is not the Dharma, and to say what is the Dharma is the Dharma.'
'There are two ways not to follow the Vinaya: to say what is not the Dharma is the Dharma, and to say what is the Dharma is not the Dharma. There are two ways to follow the Vinaya: to say what is not the Dharma is not the Dharma, and to say what is the Dharma is the Dharma.'
'There are two kinds of offenses: to say what is not the Dharma is the Dharma, and to say what is the Dharma is not the Dharma. There are two kinds of non-offenses: to say what is not the Dharma is not the Dharma, and to say what is the Dharma is the Dharma.'
'There are two kinds of abandonment: one abandons what is needed by oneself, and the Sangha (僧團, monastic community) collectively abandons what is needed according to the Dharma. There are two kinds of non-abandonment: one does not abandon what is needed by oneself, and the Sangha collectively does not abandon what is needed according to the Dharma.'
'There are two kinds of non-communal living: one lives non-communally by oneself, and the Sangha rightfully imposes non-communal living. There are two kinds of communal living: one lives communally by oneself, and the Sangha rightfully permits communal living.'
'There are two kinds of non-communal living that have faults: one lives non-communally by oneself, and the Sangha rightfully imposes non-communal living.'
。有二共住無過：自作共住、和合僧如法與共住。
「有二損：自作損、和合僧如法與損。有二不損：自作不損、和合僧如法與不損。
「有二狂人與癡羯磨：有念者，有不念者。有二本先狂、有二咒狂、有二藥狂、有二心狂、有二苦痛狂。
「有二白法護世間，有慚、有愧。若是二白法慚愧，不護世間者，則不分別父母、兄弟、姊妹、兒女、親里，則破人法，如牛羊、雞狗、野干、鳥獸。若是二白法慚愧，在世間者，則分別父母、兄弟、姊妹、兒女、親里，不破人法，非如牛羊雞狗野干鳥獸。無是慚愧，有白法者，終無是處。心無白法，但有生死無有解脫。有是慚愧，白法在心即得清凈，則不生死度生死岸，更不受有。」(二法竟)◎
十誦律卷第四十八
給孤獨居士往到佛所，頭面作禮一面坐已，白佛言：「世尊！若世尊遊行人間教化時，我恒渴仰欲見佛，愿世尊與我少物使得供養。」佛即與髮指甲：「汝供養是。」即白佛言：「世尊！聽我以發爪起塔。」佛言：「聽起。」又言：「佛聽我以赤色、黑色、白色涂壁。」佛言：「聽以赤色、黑色、白色涂壁。」又言：「佛聽我畫塔者善。」佛言：「除男女合像，餘者聽畫。」又人作蓋供養，無安蓋處，佛言：「聽打橛安。」時塔戶
【現代漢語翻譯】 現代漢語譯本：有兩種共同居住而沒有過失的情況：一是自己建立的共同住所，二是僧團如法地給予共同居住的許可。 有兩種損害：一是自己造成的損害，二是僧團如法地給予的損害。有兩種不損害：一是自己不造成的損害，二是僧團如法地給予的不損害。 有兩種瘋狂的人可以接受羯磨（Kamma，佛教術語，意為業）：有正念的人，和沒有正念的人。有兩種是原本就瘋狂的，有兩種是因咒語而瘋狂的，有兩種是因藥物而瘋狂的，有兩種是因內心而瘋狂的，有兩種是因痛苦而瘋狂的。 有兩種白法（Sukladharma，善良、光明之法）守護世間，即慚（Hri，對不道德行為感到羞恥）和愧（Apatrapya，因害怕不道德行為的後果而感到羞恥）。如果這兩種白法——慚和愧，不守護世間，那麼人們就不會區分父母、兄弟、姐妹、兒女、親屬，就會破壞人倫道德，如同牛羊、雞狗、野干、鳥獸一般。如果這兩種白法——慚和愧，存在於世間，那麼人們就會區分父母、兄弟、姐妹、兒女、親屬，不會破壞人倫道德，不像牛羊雞狗野干鳥獸那樣。如果沒有慚愧，卻有白法，那是絕對不可能的。心中沒有白法，就只有生死輪迴而沒有解脫。有了慚愧，白法就在心中，就能得到清凈，就能不經歷生死，度過生死之岸，不再受輪迴之苦。』（二法竟） 《十誦律》卷第四十八 給孤獨居士（Anathapindika，佛教早期著名護法居士）前往佛陀所在的地方，頂禮佛足后在一旁坐下，對佛陀說：『世尊！當世尊在人間教化時，我一直渴望能夠見到佛陀，希望世尊能給我一些東西，讓我可以供養。』佛陀就給了他頭髮和指甲：『你供養這些吧。』給孤獨居士就對佛陀說：『世尊！請允許我用佛陀的頭髮和指甲建造佛塔。』佛陀說：『允許建造。』他又說：『佛陀請允許我用紅色、黑色、白色塗抹墻壁。』佛陀說：『允許用紅色、黑色、白色塗抹墻壁。』他又說：『佛陀請允許我畫塔的人畫得好。』佛陀說：『除了男女交合的畫像，其餘的都允許畫。』又有人制作了傘蓋來供養，但沒有地方可以安裝傘蓋，佛陀說：『允許打木樁來安裝。』當時塔的門
【English Translation】 English version: There are two ways of living together without fault: one is establishing a dwelling place oneself, and the other is the Sangha (Buddhist monastic community) lawfully granting permission to live together. There are two kinds of harm: one is harm caused by oneself, and the other is harm lawfully given by the Sangha. There are two kinds of non-harm: one is non-harm caused by oneself, and the other is non-harm lawfully given by the Sangha. There are two kinds of mad people who can receive Kamma (intentional action; deed): those who are mindful, and those who are not mindful. There are two kinds who are originally mad, two kinds who are mad due to mantras, two kinds who are mad due to medicine, two kinds who are mad due to mental states, and two kinds who are mad due to suffering. There are two white dharmas (Sukladharma, wholesome qualities) that protect the world: Hri (shame, moral shame) and Apatrapya (embarrassment, fear of blame). If these two white dharmas, shame and embarrassment, do not protect the world, then people will not distinguish between parents, brothers, sisters, children, and relatives, and will destroy human ethics, like cattle, sheep, chickens, dogs, jackals, and birds. If these two white dharmas, shame and embarrassment, exist in the world, then people will distinguish between parents, brothers, sisters, children, and relatives, and will not destroy human ethics, and will not be like cattle, sheep, chickens, dogs, jackals, and birds. If there is no shame and embarrassment, but there are white dharmas, that is absolutely impossible. If there are no white dharmas in the mind, there is only birth and death without liberation. If there is shame and embarrassment, and white dharmas are in the mind, then one can attain purity, and will not experience birth and death, cross the shore of birth and death, and no longer suffer from rebirth.』 (End of the Two Dharmas) Vinaya in Ten Recitations, Scroll 48 The householder Anathapindika (a wealthy merchant and a major patron of the Buddha) went to where the Buddha was, bowed his head to the Buddha's feet, sat down to one side, and said to the Buddha: 『Venerable Sir! When the Venerable Sir is teaching in the human world, I am always eager to see the Buddha. I wish the Venerable Sir would give me something so that I can make offerings.』 The Buddha then gave him hair and nail clippings: 『You can make offerings with these.』 Anathapindika then said to the Buddha: 『Venerable Sir! May I be permitted to build a stupa (a mound-like or hemispherical structure containing relics) with the Buddha's hair and nail clippings?』 The Buddha said: 『You are permitted to build it.』 He also said: 『Buddha, please allow me to paint the walls with red, black, and white colors.』 The Buddha said: 『You are permitted to paint the walls with red, black, and white colors.』 He also said: 『Buddha, please allow the person who paints the stupa to paint well.』 The Buddha said: 『Except for images of men and women having intercourse, you are permitted to paint the rest.』 Also, someone made a canopy as an offering, but there was no place to install the canopy. The Buddha said: 『You are permitted to drive in stakes to install it.』 At that time, the door of the stupa
無扉，牛鹿獼猴狗等入。是事白佛，佛言：「應作戶扉。」「佛聽我戶前施欄楯者善。」佛言：「聽汝作欄楯。」「佛聽我周匝作欄楯者善。」是事白佛，佛言：「聽汝作周匝欄楯。」是中無著華處，是事白佛，佛言：「聽作安華物。」著華已器滿，佛言：「應施曲橛。」亦滿，佛言：「應周匝懸繩。」時居士作是念：「佛聽我作摩尼珠鬘新華鬘者善。」佛言：「聽作摩尼珠鬘、新華鬘。」作是言：「佛聽我作窟者善。」佛言：「聽作窟。」又言：「佛聽我窟中作塔者善。」佛言：「聽窟中起塔。」「佛聽我施窟門者善。」是事白佛，佛言：「聽施窟門。」「佛聽我覆窟中塔者善。」佛言：「聽覆窟中塔。」「佛聽我出舍伏頭者善。」佛言：「聽出舍伏頭。」「佛聽我安櫨栱者善。」佛言：「聽作安櫨栱。」「佛聽我施柱作塔者善。」佛言：「聽施柱作塔。」「佛聽我以彩色赭土、白灰莊嚴塔柱者善。」佛言：「聽彩色赭土、白灰莊嚴柱。」「佛聽我畫柱上塔上者善。」佛言：「除男女合像，餘者聽畫作。」
爾時給孤獨居士，信心清凈往到佛所，頭面作禮一面坐已，白佛言：「世尊！如佛身像不應作愿，佛聽我作菩薩侍像者善。」佛言：「聽作菩薩像。」又作是言：「佛本在家時，引幡在前，愿佛聽我作引幡
【現代漢語翻譯】 現代漢語譯本 沒有門，牛、鹿、獼猴、狗等進入（精舍）。這件事稟告了佛陀，佛陀說：『應該做門。』 『佛陀允許我在門前設定欄楯，這樣很好。』佛陀說：『允許你做欄楯。』 『佛陀允許我周圍都設定欄楯，這樣很好。』這件事稟告了佛陀，佛陀說：『允許你做周圍的欄楯。』 其中沒有放置鮮花的地方，這件事稟告了佛陀，佛陀說：『允許做放置鮮花的物品。』 放置鮮花的器物滿了，佛陀說：『應該設定彎曲的木橛。』 木橛也滿了，佛陀說：『應該在周圍懸掛繩子。』 當時給孤獨（Anathapindika）居士心想：『佛陀允許我製作摩尼寶珠花鬘、新的鮮花花鬘，這樣很好。』佛陀說：『允許製作摩尼寶珠花鬘、新的鮮花花鬘。』 （給孤獨居士）這樣說：『佛陀允許我建造石窟，這樣很好。』佛陀說：『允許建造石窟。』 又說：『佛陀允許我在石窟中建造佛塔，這樣很好。』佛陀說：『允許在石窟中建造佛塔。』 『佛陀允許我設定石窟的門，這樣很好。』這件事稟告了佛陀，佛陀說：『允許設定石窟的門。』 『佛陀允許我覆蓋石窟中的佛塔，這樣很好。』佛陀說：『允許覆蓋石窟中的佛塔。』 『佛陀允許我建造屋檐下用來遮擋頭部的結構，這樣很好。』佛陀說：『允許建造屋檐下用來遮擋頭部的結構。』 『佛陀允許我安裝斗拱，這樣很好。』佛陀說：『允許安裝斗拱。』 『佛陀允許我用柱子建造佛塔，這樣很好。』佛陀說：『允許用柱子建造佛塔。』 『佛陀允許我用彩色、赭土、白灰來莊嚴佛塔的柱子，這樣很好。』佛陀說：『允許用彩色、赭土、白灰來莊嚴柱子。』 『佛陀允許我在柱子上、佛塔上繪畫，這樣很好。』佛陀說：『除了男女交合的影象，其餘的允許繪畫。』 當時給孤獨（Anathapindika）居士，以清凈的信心前往佛陀處，頭面頂禮后在一旁坐下，稟告佛陀說：『世尊！如果佛陀的身像不應該製作，佛陀允許我製作菩薩侍從的像，這樣很好。』佛陀說：『允許製作菩薩像。』 又這樣說：『佛陀以前在家時，引導幡旗在前，希望佛陀允許我製作引導幡旗。』
【English Translation】 English version Without doors, cows, deer, monkeys, dogs, etc., enter (the monastery). This matter was reported to the Buddha, and the Buddha said, 'Doors should be made.' 'It would be good if the Buddha would allow me to place railings in front of the door.' The Buddha said, 'I allow you to make railings.' 'It would be good if the Buddha would allow me to make railings all around.' This matter was reported to the Buddha, and the Buddha said, 'I allow you to make railings all around.' There is no place to put flowers in it, this matter was reported to the Buddha, and the Buddha said, 'I allow you to make something to put flowers on.' The flower containers are full, the Buddha said, 'Curved pegs should be placed.' The pegs are also full, the Buddha said, 'Ropes should be hung all around.' At that time, Anathapindika (Anathapindika) thought, 'It would be good if the Buddha would allow me to make mani jewel garlands and new flower garlands.' The Buddha said, 'I allow you to make mani jewel garlands and new flower garlands.' (Anathapindika) said, 'It would be good if the Buddha would allow me to build a cave.' The Buddha said, 'I allow you to build a cave.' He also said, 'It would be good if the Buddha would allow me to build a stupa in the cave.' The Buddha said, 'I allow you to build a stupa in the cave.' 'It would be good if the Buddha would allow me to put a door on the cave.' This matter was reported to the Buddha, and the Buddha said, 'I allow you to put a door on the cave.' 'It would be good if the Buddha would allow me to cover the stupa in the cave.' The Buddha said, 'I allow you to cover the stupa in the cave.' 'It would be good if the Buddha would allow me to build a structure under the eaves to cover my head.' The Buddha said, 'I allow you to build a structure under the eaves to cover your head.' 'It would be good if the Buddha would allow me to install brackets.' The Buddha said, 'I allow you to install brackets.' 'It would be good if the Buddha would allow me to build a stupa with pillars.' The Buddha said, 'I allow you to build a stupa with pillars.' 'It would be good if the Buddha would allow me to decorate the pillars of the stupa with colors, red ochre, and white ash.' The Buddha said, 'I allow you to decorate the pillars with colors, red ochre, and white ash.' 'It would be good if the Buddha would allow me to paint on the pillars and on the stupa.' The Buddha said, 'Except for images of men and women in union, I allow you to paint the rest.' At that time, Anathapindika (Anathapindika), with pure faith, went to the Buddha, bowed his head and sat to one side, and reported to the Buddha, 'World Honored One! If images of the Buddha's body should not be made, it would be good if the Buddha would allow me to make images of bodhisattva attendants.' The Buddha said, 'I allow you to make images of bodhisattvas.' He also said, 'When the Buddha was at home, he led with banners in front, I hope the Buddha will allow me to make guiding banners.'
在前者善。」佛言：「聽作引幡在前。」「佛聽我塔前作高垛安師子者善。」佛言：「聽作高垛安師子。」「佛聽師子四邊作欄楯者善。」佛言：「聽汝師子四邊安欄楯。」「佛聽我以銅作師子者善。」是事白佛，佛言：「聽汝銅作師子。」「佛聽我銅師子上系幡者善。」是事白佛，佛言：「聽汝銅師子上系幡。」「佛聽我以香華燈妓樂供養者善。」是事白佛，佛言：「聽汝香華燈妓樂供養。」「佛聽我以香華油涂塔地者善。」是事白佛，佛言：「聽香華油涂塔地。」「佛聽我作安華垛者善。」佛言：「聽汝作安華垛。」「佛聽我作安燈處者善。」佛言：「聽汝作安燈處。」「佛聽我作團堂者善。」佛言：「聽汝作團堂。」「佛聽我堂上安木懸幡者善。」佛言：「聽汝堂上安木懸幡。」
爾時給孤獨居士，親里相識舉物人，莊嚴男女，盤桉上著華香瓔珞，遣至居士家。居士見已作是念：「此物在前行者善。」是事白佛，佛言：「聽汝盤桉上著華香瓔珞在前行。」「佛聽我作香爐在前行者善。」佛言：「聽汝香爐在前行。」有諸外道，生嫉妒心，見已呵責言：「如送死人。」是居士作是念：「佛聽我像前作妓樂者善。」是事白佛，佛言：「聽作妓樂。」
爾時給孤獨居士，信心清凈作是念：「以何方便得集
【現代漢語翻譯】 現代漢語譯本： 『在前面引導幡旗好嗎？』佛說：『允許你做引導幡旗在前面。』『佛允許我在塔前建造高臺，並在上面安放獅子好嗎？』佛說：『允許你建造高臺，並在上面安放獅子。』『佛允許我在獅子四周圍繞欄桿好嗎？』佛說：『允許你在獅子四周圍繞欄桿。』『佛允許我用銅製作獅子好嗎？』這件事稟告了佛，佛說：『允許你用銅製作獅子。』『佛允許我在銅獅子上繫上幡旗好嗎？』這件事稟告了佛，佛說：『允許你在銅獅子上繫上幡旗。』『佛允許我用香、花、燈、歌舞伎樂來供養好嗎？』這件事稟告了佛，佛說：『允許你用香、花、燈、歌舞伎樂來供養。』『佛允許我用香油塗抹塔的地面好嗎？』這件事稟告了佛，佛說：『允許你用香油塗抹塔的地面。』『佛允許我製作安放鮮花的堆垛好嗎？』佛說：『允許你製作安放鮮花的堆垛。』『佛允許我製作安放燈的地方好嗎？』佛說：『允許你製作安放燈的地方。』『佛允許我建造圓形殿堂好嗎？』佛說：『允許你建造圓形殿堂。』『佛允許我在殿堂上安放木頭懸掛幡旗好嗎？』佛說：『允許你在殿堂上安放木頭懸掛幡旗。』 當時，給孤獨居士（Anathapindika，一位富有的商人，以慷慨著稱），讓親戚朋友和搬運物品的人，以及打扮好的男女，將盛放鮮花、香和瓔珞（Yingluo，一種裝飾品）的盤子放在桌案上，送到居士的家中。居士看到後心想：『這些東西在前面引導好嗎？』這件事稟告了佛，佛說：『允許你將盛放鮮花、香和瓔珞的盤子放在桌案上在前面引導。』『佛允許我用香爐在前面引導好嗎？』佛說：『允許你用香爐在前面引導。』有些外道（non-Buddhist religious practitioners），心生嫉妒，看到后呵斥說：『如同送死人一樣。』這位居士心想：『佛允許我在佛像前進行歌舞伎樂表演好嗎？』這件事稟告了佛，佛說：『允許進行歌舞伎樂表演。』 當時，給孤獨居士，以清凈的信心思考：『用什麼方法才能聚集僧眾呢？』
【English Translation】 English version: 'Is it good to have a guiding banner in front?' The Buddha said, 'You are allowed to have a guiding banner in front.' 'Is it good if the Buddha allows me to build a high platform in front of the pagoda and place lions on it?' The Buddha said, 'You are allowed to build a high platform and place lions on it.' 'Is it good if the Buddha allows me to build railings around the lions?' The Buddha said, 'You are allowed to build railings around the lions.' 'Is it good if the Buddha allows me to make lions out of copper?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to make lions out of copper.' 'Is it good if the Buddha allows me to tie banners to the copper lions?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to tie banners to the copper lions.' 'Is it good if the Buddha allows me to make offerings with incense, flowers, lamps, and music?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to make offerings with incense, flowers, lamps, and music.' 'Is it good if the Buddha allows me to smear the ground of the pagoda with fragrant oil?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to smear the ground of the pagoda with fragrant oil.' 'Is it good if the Buddha allows me to make stacks for placing flowers?' The Buddha said, 'You are allowed to make stacks for placing flowers.' 'Is it good if the Buddha allows me to make places for placing lamps?' The Buddha said, 'You are allowed to make places for placing lamps.' 'Is it good if the Buddha allows me to build a circular hall?' The Buddha said, 'You are allowed to build a circular hall.' 'Is it good if the Buddha allows me to place wooden poles on the hall to hang banners?' The Buddha said, 'You are allowed to place wooden poles on the hall to hang banners.' At that time, Anathapindika (Anathapindika, a wealthy merchant known for his generosity), had relatives, friends, and carriers of goods, as well as adorned men and women, place plates with flowers, incense, and Yingluo (Yingluo, a type of ornament) on tables and send them to his house. Upon seeing this, the householder thought: 'Is it good for these things to lead the way?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to have plates with flowers, incense, and Yingluo on tables leading the way.' 'Is it good if the Buddha allows me to have incense burners leading the way?' The Buddha said, 'You are allowed to have incense burners leading the way.' Some non-Buddhist religious practitioners (non-Buddhist religious practitioners), became jealous and scolded, saying, 'It's like sending off a dead person.' The householder thought: 'Is it good if the Buddha allows me to have music performed in front of the Buddha image?' This matter was reported to the Buddha, and the Buddha said, 'You are allowed to have music performed.' At that time, Anathapindika, with pure faith, thought: 'What means can I use to gather the Sangha (Sangha, the Buddhist monastic community) together?'
大眾供給衣食？」往白佛言：「愿佛聽我集大眾食者善。」佛言：「聽集大眾食。」作是言：「佛聽我供養塔時，與大眾食者善。」是事白佛，佛言：「聽供養塔時與大眾食。」「佛聽我作般阇于瑟會者善。」是事白佛，佛言：「聽作般阇于瑟會。」「佛聽作六歲會者善。」是事白佛，佛言：「聽作六歲會。」「佛聽我正月十五日至二月十五日作會者善。」是事白佛，佛言：「聽作。」「佛聽我寺中作會者善。」是事白佛，佛言：「聽汝寺中作會。」時諸比丘，不次第入、不次第坐、不次第食、不次第起、不次第去、有前入者、有行食時入者、有食時入者、有食竟入者，佛言：「應唱時至。」唱時至聲不遠聞，是事白佛，佛言：「應打犍椎。」打犍椎已亦不遠聞，是事白佛，佛言：「應打鼓。」打時在地打鼓亦不遠聞，是事白佛，佛言：「在垛上打。」垛上打時亦不遠聞，佛言：「應在高處打，使遠處得聞見。」時大眾集，多人來看，與供養塔物、與四方僧物、與食物、與應分物。諸比丘不知何者是塔物？何者四方僧物？何者食物？何者應分物？是事白佛，佛言：「與物時使一比丘在彼立看知分別：是塔物、四方僧物、食物、應分物。」長老優波離問佛言：「世尊！是四種物：塔物、四方僧物、食物、應分物，得錯互
【現代漢語翻譯】 現代漢語譯本： 『大眾供給衣食可以嗎？』他去稟告佛陀說：『愿佛陀允許我召集大眾一起用餐是好的。』佛陀說：『允許召集大眾一起用餐。』他又說：『佛陀允許我供養佛塔時，與大眾一起用餐是好的。』這件事稟告佛陀，佛陀說：『允許供養佛塔時與大眾一起用餐。』『佛陀允許我舉辦般阇于瑟會（Pañcavarṣika-pariṣad，五年一度的大會）是好的。』這件事稟告佛陀，佛陀說：『允許舉辦般阇于瑟會。』『佛陀允許我舉辦六歲會是好的。』這件事稟告佛陀，佛陀說：『允許舉辦六歲會。』『佛陀允許我從正月十五日至二月十五日舉辦法會是好的。』這件事稟告佛陀，佛陀說：『允許舉辦。』『佛陀允許我在寺廟中舉辦集會是好的。』這件事稟告佛陀，佛陀說：『允許你在寺廟中舉辦集會。』 當時，眾比丘不按次序進入、不按次序坐下、不按次序用餐、不按次序起身、不按次序離去，有的先進入，有的在行食時進入，有的在用餐時進入，有的在用餐完畢後進入。佛陀說：『應該宣告時間到了。』宣告時間到了的聲音傳不遠，這件事稟告佛陀，佛陀說：『應該敲擊犍椎（ghanta，鐘）。』敲擊犍椎后聲音仍然傳不遠，這件事稟告佛陀，佛陀說：『應該打鼓。』在地上打鼓聲音仍然傳不遠，這件事稟告佛陀，佛陀說：『在土堆上打。』在土堆上打鼓聲音仍然傳不遠，佛陀說：『應該在高處打，使遠處的人能夠聽見看見。』 當時大眾聚集，很多人前來觀看，並提供供養佛塔的物品、供養四方僧眾的物品、食物和應分之物。眾比丘不知道哪些是佛塔之物？哪些是四方僧眾之物？哪些是食物？哪些是應分之物？這件事稟告佛陀，佛陀說：『在佈施物品時，應讓一位比丘站在那裡觀看，知道並分別：哪些是佛塔之物、四方僧眾之物、食物、應分之物。』 長老優波離（Upāli）問佛陀說：『世尊！這四種物品：佛塔之物、四方僧眾之物、食物、應分之物，可以互相混用嗎？』
【English Translation】 English version: 'Is it permissible for the Sangha to provide clothing and food?' He went to the Buddha and said, 'May the Buddha allow me to gather the Sangha for a meal; is that good?' The Buddha said, 'It is permissible to gather the Sangha for a meal.' He further said, 'Is it good if the Buddha allows me to offer food to the stupa and share it with the Sangha?' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to offer food to the stupa and share it with the Sangha.' 'Is it good if the Buddha allows me to hold a Pañcavarṣika-pariṣad (five-year assembly)?' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to hold a Pañcavarṣika-pariṣad.' 'Is it good if the Buddha allows me to hold a six-year assembly?' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to hold a six-year assembly.' 'Is it good if the Buddha allows me to hold a gathering from the fifteenth day of the first month to the fifteenth day of the second month?' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to hold it.' 'Is it good if the Buddha allows me to hold a gathering in the monastery?' This matter was reported to the Buddha, and the Buddha said, 'It is permissible for you to hold a gathering in the monastery.' At that time, the Bhikkhus did not enter in order, did not sit in order, did not eat in order, did not rise in order, did not leave in order. Some entered early, some entered during the distribution of food, some entered during the meal, and some entered after the meal was finished. The Buddha said, 'The time should be announced.' The sound of announcing the time did not carry far. This matter was reported to the Buddha, and the Buddha said, 'A ghanta (bell) should be struck.' After striking the ghanta, the sound still did not carry far. This matter was reported to the Buddha, and the Buddha said, 'A drum should be beaten.' Beating the drum on the ground still did not carry far. This matter was reported to the Buddha, and the Buddha said, 'Beat it on a mound.' Beating the drum on a mound still did not carry far. The Buddha said, 'It should be beaten in a high place so that those far away can hear and see.' At that time, the Sangha gathered, and many people came to watch, offering items for the stupa, items for the Sangha of the four directions, food, and items for distribution. The Bhikkhus did not know which were items for the stupa, which were items for the Sangha of the four directions, which was food, and which were items for distribution. This matter was reported to the Buddha, and the Buddha said, 'When giving items, a Bhikkhu should stand there to observe, know, and distinguish: which are items for the stupa, items for the Sangha of the four directions, food, and items for distribution.' The Elder Upāli asked the Buddha, 'Venerable Sir! These four types of items: items for the stupa, items for the Sangha of the four directions, food, and items for distribution, can they be interchanged?'
用不？」佛言：「不得。」佛語優波離：「塔物者，不得與四方僧、不得作食、不得分。四方僧物者，不得作食、不得分、不得作塔。作食物者，不得分、不得作塔、不得與四方僧。應分物者，隨僧用。」 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第四十九(第八誦之二)
後秦北印度三藏弗若多羅共羅什譯
毗尼增一之二◎三法初
「有三羯磨攝諸羯磨：謂白羯磨、白二羯磨、白四羯磨。
「有三人必墮惡趣地獄中。何等三？若人以無根波羅夷，謗清凈梵行比丘，是名初人必墮地獄。有人生惡邪見作是言：『諸欲中無罪。』以是故，是人深作放逸，自恣五欲，是第二人必墮地獄。有人出家作比丘，犯戒內爛流出，非沙門自言沙門、非梵行自言梵行。是第三人必墮地獄。」爾時世尊！欲明此事，而說偈言：
「妄語墮地獄， 及余作重罪， 是惡不善人， 后俱受罪報。 夫人生世間， 斧在口中生， 以是自斬身， 斯由作惡言。 應呵而讚歎， 應讚歎而呵， 口過故得衰， 衰故不受樂。 如奄失財物， 是衰為鮮少， 惡口向善人， 是衰重於彼。 尼羅浮地獄， 其數有十萬， 阿浮陀地獄， 三十六及五
【現代漢語翻譯】 現代漢語譯本 『可以（挪）用嗎？』佛說：『不可以。』佛告訴優波離（Upali，佛陀十大弟子之一，持戒第一）：『屬於佛塔的財物，不可以給予四方僧眾，不可以用來製作食物，不可以分發。屬於四方僧眾的財物，不可以用來製作食物，不可以分發，不可以用來建造佛塔。用（僧眾的財物）製作的食物，不可以分發，不可以用來建造佛塔，不可以給予四方僧眾。應該分發的財物，應隨僧眾的需要使用。』
《十誦律》卷第四十九(第八誦之二)
後秦北印度三藏弗若多羅（Punyatarā）共羅什（Kumārajīva）譯
毗尼增一之二◎三法初
『有三種羯磨（karma，業）包含所有的羯磨：即白羯磨（通過宣告來完成的羯磨）、白二羯磨（通過宣告和一次同意來完成的羯磨）、白四羯磨（通過宣告和三次同意來完成的羯磨）。』
『有三種人必定墮入惡趣地獄之中。是哪三種人呢？如果有人以毫無根據的波羅夷（Pārājika，斷頭罪）罪名，誹謗清凈奉行梵行（brahmacarya，清凈行）的比丘（bhiksu，出家男眾），這第一種人必定墮入地獄。如果有人產生邪惡的見解，說：『諸欲之中沒有罪過。』因此，這個人深深地放縱自己，恣意享受五欲（pañca kāmaguṇā，色、聲、香、味、觸），這第二種人必定墮入地獄。如果有人出家成為比丘，違犯戒律，內心腐爛流膿，不是沙門（śrāmaṇa，出家修行者）卻自稱沙門，沒有奉行梵行卻自稱奉行梵行，這第三種人必定墮入地獄。』當時，世尊爲了闡明此事，說了以下偈頌：
『妄語之人墮地獄，以及其他作重罪者， 這些邪惡不善之人，死後都將一同承受罪報。 人生存在世間，一把斧頭在口中生出， 因此自己斬斷自身，這是由於說了惡語。 應該呵斥的反而讚歎，應該讚歎的反而呵斥， 因口舌之過而衰敗，因衰敗而無法享受快樂。 如同閹人失去財物，這種衰敗還算輕微， 惡語加諸于善人，這種衰敗比前者更重。 尼羅浮（Nirarbuda）地獄，數量有十萬個， 阿浮陀（Arbuda）地獄，有三十六萬五千個。』
【English Translation】 English version 『Is it permissible to use (them)?』 The Buddha said, 『It is not.』 The Buddha told Upali (one of the ten principal disciples of the Buddha, known for his strict adherence to the Vinaya), 『Property belonging to a stupa (a mound-like structure containing relics) should not be given to the Sangha (monastic community) from the four directions, should not be used to make food, and should not be distributed. Property belonging to the Sangha from the four directions should not be used to make food, should not be distributed, and should not be used to build a stupa. Food made (from the Sangha's property) should not be distributed, should not be used to build a stupa, and should not be given to the Sangha from the four directions. Property that should be distributed should be used according to the needs of the Sangha.』
Vinaya-pitaka, Daśādhyāya-vinaya, Chapter 49 (Second of the Eighth Recitation)
Translated by Punyatarā, a Tripitaka master from Northern India during the Later Qin dynasty, together with Kumārajīva.
Vinaya Ekottara-vriddhi Second ◎ First of the Three Dharmas
『There are three karmas (actions) that encompass all karmas: namely, white karma (karma accomplished through declaration), white-second karma (karma accomplished through declaration and one consent), and white-fourth karma (karma accomplished through declaration and three consents).』
『There are three types of people who will certainly fall into the evil realms of hell. What are the three? If someone falsely accuses a bhikkhu (monk) who is pure and practices brahmacarya (celibacy) of an unfounded Pārājika (defeat), this first person will certainly fall into hell. If someone develops evil views, saying, 『There is no fault in desires.』 Because of this, this person deeply indulges themselves, freely enjoying the five sensual pleasures (pañca kāmaguṇā, forms, sounds, smells, tastes, and tactile objects), this second person will certainly fall into hell. If someone ordains as a bhikkhu, violates the precepts, is internally rotten and oozing pus, is not a śrāmaṇa (ascetic) but claims to be a śrāmaṇa, and does not practice brahmacarya but claims to practice brahmacarya, this third person will certainly fall into hell.』 At that time, the World-Honored One, desiring to clarify this matter, spoke the following verses:
『Liars fall into hell, as do those who commit grave offenses, These evil and unwholesome people will all together suffer the consequences of their sins after death. When a person is born into the world, an axe is born in their mouth, Therefore, they cut themselves down, this is due to speaking evil words. Praising those who should be criticized, and criticizing those who should be praised, One declines due to the faults of the mouth, and because of decline, one cannot enjoy happiness. Like an eunuch losing wealth, this decline is still slight, Speaking evil words to good people, this decline is heavier than the former. The Nirarbuda hells number one hundred thousand, The Arbuda hells number three hundred and sixty-five thousand.』
。 噁心作惡言， 輕毀聖人故， 壽終必當墮， 如是地獄中。」
「有三種證罪：見證罪、聞證罪、疑證罪。
「有三法：毗尼中歌如哭法、毗尼中露齒笑如狂法、毗尼中掉臂舞如小兒法。
「如來有三種不護無能知、無能見：如來身行清凈，無不清凈，是如來不護無能知、無能見；如來口業意業清凈，無不清凈，是如來不護無能知、無能見。
「世間有三大賊無能及者，久壽作大罪人無能捉。何等三？有人野住、有險處住、有強力住。云何野住？謂草林藂中。云何險處住？謂山險水曲中。云何強力住？謂手力腳力。是名三法世間大賊，久壽作大罪人無能捉。如是三事，有惡比丘，久壽作大罪久住，僧不能擯。有野住、山險住、強力住。野住者，破戒內爛流出，非沙門自言沙門，非梵行自言梵行，是名野住。險住者，邪見、不如實說，如是見如是語，無施無果、無善惡報、無父母世間、無阿羅漢、無須陀洹、無斯陀含、無阿那含、無今世無後世、無得證法，是名險住。強力住者，依語力、依廣解力，是名強力住。是名三法，有惡比丘久壽作大罪，僧不能疾擯。
「有三法，名大賊，久壽作大罪，人不能疾捉：野住、險處住、多有財物。云何名野住？如先說。云何名險處住
【現代漢語翻譯】 『惡口之人造作惡語，輕慢譭謗聖人，壽命終結必定墮入地獄之中。』
『有三種罪證：目擊證罪、耳聞證罪、懷疑證罪。』
『有三種行為不合律儀：在毗尼（Vinaya，戒律）中歌唱如同哭泣，在毗尼中露齒大笑如同瘋狂，在毗尼中揮舞手臂跳舞如同小孩子。』
『如來（Tathagata，佛陀）有三種不需守護，因為沒有能力知曉、沒有能力看見的情況：如來的身行清凈，沒有不清凈的地方，這是如來不需守護，因為沒有能力知曉、沒有能力看見的情況；如來的口業和意業清凈，沒有不清凈的地方，這是如來不需守護，因為沒有能力知曉、沒有能力看見的情況。』
『世間有三大盜賊，沒有人能夠制服，他們長久存活，犯下大罪卻無人能捉拿。是哪三種呢？有人住在荒野，有人住在險惡之地，有人依靠強大的力量。什麼叫做住在荒野？就是住在草叢樹林之中。什麼叫做住在險惡之地？就是住在山勢險峻、水流彎曲的地方。什麼叫做依靠強大的力量？就是依靠手上的力量和腳上的力量。這三種人被稱為世間的大盜賊，他們長久存活，犯下大罪卻無人能捉拿。就像這三種情況，有些惡劣的比丘（bhikkhu，出家男子），長久存活，犯下大罪，長期居住在僧團中，僧團卻無法驅逐他們。他們有的住在荒野，有的住在險惡的山中，有的依靠強大的力量。住在荒野的人，破戒腐爛，內心污穢流出，不是沙門（sramana，出家修行者）卻自稱沙門，不是梵行（brahmacarya，清凈行）卻自稱梵行，這叫做住在荒野。住在險惡之地的人，持有邪見，不如實宣說，像這樣見解這樣說話，認為沒有佈施沒有果報，沒有善惡報應，沒有父母世間，沒有阿羅漢（arhat，斷盡煩惱者），沒有須陀洹（srotapanna，入流者），沒有斯陀含（sakrdagamin，一來者），沒有阿那含（anagamin，不還者），沒有今生沒有來世，沒有證得正法，這叫做住在險惡之地。依靠強大力量的人，依靠語言的力量，依靠廣博的理解力，這叫做依靠強大的力量。這三種情況，有些惡劣的比丘長久存活，犯下大罪，僧團卻不能迅速驅逐他們。』
『有三種情況，被稱為大盜賊，長久存活，犯下大罪，人們不能迅速捉拿：住在荒野，住在險惡之地，擁有大量的財物。什麼叫做住在荒野？就像先前所說的那樣。什麼叫做住在險惡之地？』
【English Translation】 'Those who speak harshly and evilly, who lightly slander the saints, when their lives end, they will surely fall into such a hell.'
'There are three kinds of evidence of guilt: eyewitness testimony, hearsay testimony, and circumstantial evidence.'
'There are three behaviors that are not in accordance with the Vinaya (discipline): singing like crying in the Vinaya, laughing with teeth exposed like madness in the Vinaya, and waving arms and dancing like a child in the Vinaya.'
'The Tathagata (Buddha) has three things that do not need protection because there is no ability to know or see: the Tathagata's bodily conduct is pure, without any impurity, this is the Tathagata not needing protection because there is no ability to know or see; the Tathagata's verbal and mental actions are pure, without any impurity, this is the Tathagata not needing protection because there is no ability to know or see.'
'There are three great thieves in the world whom no one can subdue, they live long and commit great crimes but no one can catch them. What are the three? Some live in the wilderness, some live in dangerous places, and some rely on great strength. What is called living in the wilderness? It is living in the grass and forest thickets. What is called living in dangerous places? It is living in places where the mountains are steep and the water flows in curves. What is called relying on great strength? It is relying on the strength of the hands and the strength of the feet. These three are called the great thieves of the world, they live long and commit great crimes but no one can catch them. Like these three situations, some evil bhikkhus (monks) live long, commit great crimes, and reside in the Sangha (community) for a long time, but the Sangha cannot expel them. Some live in the wilderness, some live in dangerous mountains, and some rely on great strength. Those who live in the wilderness are those who are broken in precepts, rotten inside, and filth flows out, they are not sramanas (ascetics) but call themselves sramanas, they are not practicing brahmacarya (pure conduct) but call themselves practicing brahmacarya, this is called living in the wilderness. Those who live in dangerous places hold wrong views, do not speak truthfully, they have such views and speak such words, believing that there is no giving, no result, no reward for good or evil, no world of parents, no arhats (enlightened beings), no srotapannas (stream-enterers), no sakrdagamins (once-returners), no anagamins (non-returners), no this life and no next life, no attainment of the true Dharma, this is called living in dangerous places. Those who rely on great strength rely on the strength of language, rely on the strength of broad understanding, this is called relying on great strength. These three situations are that some evil bhikkhus live long, commit great crimes, but the Sangha cannot quickly expel them.'
'There are three situations that are called great thieves, they live long, commit great crimes, and people cannot quickly catch them: living in the wilderness, living in dangerous places, and possessing a large amount of wealth. What is called living in the wilderness? It is as previously said. What is called living in dangerous places?'
？如先說。云何名多有財物？大有田宅人民財寶，是人作是念：『若有道我者，我當與財物。』是名多有財物。是名三法，大賊久壽作大罪，人不能疾捉。如是三法，有惡比丘，久壽作大罪，僧不能疾擯：野住、險住、依物住。云何野住？如先說。云何險住？如先說。云何依物住？若多得施物：衣被、飲食、臥具、醫藥種種諸物，作是念：『若有道我者，我與是物。』是名依物住。是名三法，有惡比丘久壽作大罪，僧不能疾擯。
「復有三法，名大賊，久壽作大罪，人不能疾捉：依野住、依險處住、依力住。云何依野住？如先說。云何依險住？如先說。云何依力住？若依王、若依王等故，作是念：『有道我者，此人助我。』是名依力住。是為三法，大賊久壽作大罪，人不能捉。如是三法，有惡比丘，久壽作大罪，僧不能疾擯：依野住、依險住、依力住。云何依野住？如先說。云何依險住？如先說。云何依力住？若比丘依誦修多羅者、誦毗尼者、誦阿毗曇者，作是念：『有人道我者，此人助我。』是名三法，有惡比丘久壽作大罪，僧不能疾擯。
「世間有三大賊。何等三？一者作百人主故，百人恭敬圍繞，二百、三百、四百、五百人主故，五百人恭敬圍繞；入城聚落穿逾墻壁，斷道偷奪破城殺人，是名初大
【現代漢語翻譯】 現代漢語譯本： 『如何稱作多有財物？』擁有大量的田地、房產、人民和財寶，這個人心裡想：『如果有人指責我，我就用財物來擺平。』這就叫做多有財物。這三種情況就像大盜一樣，長期作惡，罪大惡極，人們卻不能迅速地捉拿他們。這三種情況也像惡比丘一樣，長期作惡，罪大惡極，僧團卻不能迅速地驅逐他們：住在偏遠的地方、住在危險的地方、依靠供養的物品而住。什麼叫做住在偏遠的地方？就像之前說的那樣。什麼叫做住在危險的地方？就像之前說的那樣。什麼叫做依靠供養的物品而住？如果他得到很多的施捨物品：衣服、飲食、臥具、醫藥以及各種各樣的物品，心裡想：『如果有人指責我，我就用這些物品來擺平。』這就叫做依靠供養的物品而住。這三種情況，惡比丘長期作惡，罪大惡極，僧團卻不能迅速地驅逐他們。
『還有三種情況，也像大盜一樣，長期作惡，罪大惡極，人們卻不能迅速地捉拿他們：依靠住在偏遠的地方、依靠住在危險的地方、依靠權勢。』什麼叫做依靠住在偏遠的地方？就像之前說的那樣。什麼叫做依靠住在危險的地方？就像之前說的那樣。什麼叫做依靠權勢？如果依靠國王、或者依靠與國王地位相等的人，心裡想：『如果有人指責我，這個人會幫助我。』這就叫做依靠權勢。這三種情況，就像大盜一樣，長期作惡，罪大惡極，人們卻不能捉拿他們。這三種情況也像惡比丘一樣，長期作惡，罪大惡極，僧團卻不能迅速地驅逐他們：依靠住在偏遠的地方、依靠住在危險的地方、依靠權勢。什麼叫做依靠住在偏遠的地方？就像之前說的那樣。什麼叫做依靠住在危險的地方？就像之前說的那樣。什麼叫做依靠權勢？如果比丘依靠背誦《修多羅》（Sutras，經）、背誦《毗尼》（Vinaya，戒律）、背誦《阿毗曇》（Abhidhamma，論），心裡想：『如果有人指責我，這個人會幫助我。』這三種情況，惡比丘長期作惡，罪大惡極，僧團卻不能迅速地驅逐他們。
『世間有三大盜。』哪三種？第一種是做了百人首領，一百人恭敬圍繞著他；或者做了二百、三百、四百、五百人的首領，五百人恭敬圍繞著他；他們進入城鎮村落，穿墻破壁，攔路搶劫，攻破城池，殺人放火，這是第一大盜。
【English Translation】 English version: 『What is called having much wealth?』 Having a lot of fields, houses, people, and treasures, and the person thinks: 『If someone accuses me, I will use wealth to settle it.』 This is called having much wealth. These three situations are like great thieves, who commit great crimes for a long time, but people cannot quickly catch them. These three situations are also like evil Bhikkhus (monks), who commit great crimes for a long time, but the Sangha (monastic community) cannot quickly expel them: living in remote places, living in dangerous places, and living by relying on offerings. What is called living in a remote place? As mentioned before. What is called living in a dangerous place? As mentioned before. What is called living by relying on offerings? If he receives a lot of donated items: clothes, food, bedding, medicine, and various items, and thinks: 『If someone accuses me, I will use these items to settle it.』 This is called living by relying on offerings. In these three situations, evil Bhikkhus commit great crimes for a long time, but the Sangha cannot quickly expel them.
『There are also three situations, which are like great thieves, who commit great crimes for a long time, but people cannot quickly catch them: relying on living in remote places, relying on living in dangerous places, and relying on power.』 What is called relying on living in remote places? As mentioned before. What is called relying on living in dangerous places? As mentioned before. What is called relying on power? If relying on the king, or relying on someone equal to the king, and thinks: 『If someone accuses me, this person will help me.』 This is called relying on power. These three situations are like great thieves, who commit great crimes for a long time, but people cannot catch them. These three situations are also like evil Bhikkhus, who commit great crimes for a long time, but the Sangha cannot quickly expel them: relying on living in remote places, relying on living in dangerous places, and relying on power. What is called relying on living in remote places? As mentioned before. What is called relying on living in dangerous places? As mentioned before. What is called relying on power? If a Bhikkhu relies on reciting the Sutras (Sutras, discourses), reciting the Vinaya (Vinaya, monastic rules), reciting the Abhidhamma (Abhidhamma, philosophical treatises), and thinks: 『If someone accuses me, this person will help me.』 In these three situations, evil Bhikkhus commit great crimes for a long time, but the Sangha cannot quickly expel them.
『There are three great thieves in the world.』 What three? The first is becoming the leader of a hundred people, with a hundred people respectfully surrounding him; or becoming the leader of two hundred, three hundred, four hundred, or five hundred people, with five hundred people respectfully surrounding him; they enter towns and villages, break through walls, rob on the roads, attack cities, kill people, and commit arson. This is the first great thief.
賊。二者有比丘用四方僧園林中竹木、根莖、枝葉、華果、財物、飲食，賣以自活、若與白衣知識，是名第二大賊。三者有比丘為飲食供養故，空無過人聖法，故作妄語自說言得，若與百人乃至五百人恭敬圍繞，入城聚落受他供養小食中食，是名第三大賊。是中百人賊主，二百、三百、四百、五百人主，恭敬圍繞，入城聚落穿逾墻壁，斷道偷奪破城殺人，此名小賊。若有比丘用四方僧園林中竹木、根莖、枝葉、華果、財物、飲食，賣以自活、若與知識白衣，亦是名小賊。」佛言：「是第三賊，于天人世間魔界梵世、沙門、婆羅門、天人眾中，最是大賊。謂為飲食故，空無過人聖法，故作妄語自說言得。若與百人至五百人，恭敬圍繞入城聚落，受他供養小食中食，是名大賊。」佛說偈言：
「比丘未得道， 自說言得道， 天人中大賊， 極惡破戒人， 是癡人身壞， 當墮地獄中。」
(三法竟)
四法初
「有四種和上：有和上與法不與食、有和上與食不與法、有和上與法與食、有和上不與法不與食。是中與法不與食者，應住是和上邊。與食不與法者，不應住。與法與食者，如是應盡形住。不與法不與食者，不應住，闇夜亦應捨去。阿阇梨亦如是。
「有四種人數數犯數數悔
【現代漢語翻譯】 現代漢語譯本 『有三種大賊。第一種是，有些比丘不以正法修行，不精進修習戒律，卻貪圖利養，希望得到他人的供養，這是第一大賊。第二種是，有些比丘使用四方僧眾的園林中的竹木、根莖、枝葉、花果、財物、飲食，拿去變賣以維持生計，或者送給相識的在家居士，這被稱為第二大賊。第三種是，有些比丘爲了得到飲食供養，明明沒有超越常人的聖法，卻故意說謊，自稱已經證得。如果有一百人乃至五百人恭敬圍繞著他，進入城鎮村落接受他人的供養，包括早餐和午餐，這被稱為第三大賊。』這裡說的一百人賊的首領，以及兩百、三百、四百、五百人的首領，他們被恭敬圍繞，進入城鎮村落，穿墻破壁，攔路搶劫，攻破城池，殺人越貨，這些被稱為小賊。如果有些比丘使用四方僧眾園林中的竹木、根莖、枝葉、花果、財物、飲食，拿去變賣以維持生計，或者送給相識的在家居士，這也被稱為小賊。』佛陀說：『這第三種賊，在天界、人間、魔界、梵天世界，以及沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、天人和人類大眾之中，是最為巨大的賊。他們爲了飲食的緣故，明明沒有超越常人的聖法，卻故意說謊，自稱已經證得。如果有一百人到五百人恭敬圍繞著他，進入城鎮村落，接受他人的供養，包括早餐和午餐，這被稱為大賊。』佛陀說了偈語： 『比丘未證道， 自稱已證道， 天人中的大賊， 極其惡劣的破戒之人， 這種愚癡之人身死之後， 必定墮入地獄之中。』 (三種賊的說法結束) 四法之初 『有四種和尚（Upādhyāya，親教師）：有的和尚傳授佛法但不提供食物，有的和尚提供食物但不傳授佛法，有的和尚既傳授佛法又提供食物，有的和尚既不傳授佛法也不提供食物。對於只傳授佛法但不提供食物的和尚，應該住在他身邊學習。對於只提供食物但不傳授佛法的和尚，不應該住在他身邊。對於既傳授佛法又提供食物的和尚，應該終身依止。對於既不傳授佛法也不提供食物的和尚，不應該住在他身邊，即使在黑夜也應該離開。阿阇梨（Ācārya，導師）的情況也是如此。 『有四種人經常犯錯又經常懺悔：
【English Translation】 English version 『There are three kinds of great thieves. The first is when some Bhikshus (比丘, monks) do not practice the Dharma (法, teachings), do not diligently cultivate the precepts, but instead crave profit and offerings, hoping to receive support from others. This is the first great thief. The second is when some Bhikshus use the bamboo, wood, roots, stems, branches, leaves, flowers, fruits, property, food, and drink from the Sangha's (僧伽, monastic community) gardens in all directions, selling them to support themselves or giving them to acquaintances who are laypeople. This is called the second great thief. The third is when some Bhikshus, for the sake of food and offerings, falsely claim to have attained superior sacred Dharma (聖法, holy teachings) even though they have not. If one hundred to five hundred people respectfully surround him, entering towns and villages to receive offerings, including breakfast and lunch, this is called the third great thief.』 Here, the leader of the hundred thieves, as well as the leaders of two hundred, three hundred, four hundred, and five hundred people, are respectfully surrounded, entering towns and villages, breaking through walls, robbing on the road, attacking cities, killing people, and stealing goods. These are called small thieves. If some Bhikshus use the bamboo, wood, roots, stems, branches, leaves, flowers, fruits, property, food, and drink from the Sangha's gardens in all directions, selling them to support themselves or giving them to acquaintances who are laypeople, this is also called a small thief.』 The Buddha said, 『This third kind of thief, in the realms of gods, humans, Mara's (魔, demon) realm, Brahma's (梵天, Brahma) world, and among Śrāmaṇas (沙門, renunciates), Brāhmaṇas (婆羅門, priests), gods, humans, and the masses, is the greatest thief. For the sake of food, they falsely claim to have attained superior sacred Dharma even though they have not. If one hundred to five hundred people respectfully surround him, entering towns and villages to receive offerings, including breakfast and lunch, this is called a great thief.』 The Buddha spoke in verse: 『A Bhikshu who has not attained the Path, Claims to have attained it, Is a great thief among gods and humans, An extremely wicked precept-breaker, This foolish person, after the body breaks, Will surely fall into hell.』 (End of the Three Thieves) Beginning of the Four Dharmas 『There are four kinds of Upādhyāyas (和尚, preceptors): some Upādhyāyas teach the Dharma but do not provide food, some Upādhyāyas provide food but do not teach the Dharma, some Upādhyāyas both teach the Dharma and provide food, and some Upādhyāyas neither teach the Dharma nor provide food. For the Upādhyāya who only teaches the Dharma but does not provide food, one should stay by his side to learn. For the Upādhyāya who only provides food but does not teach the Dharma, one should not stay by his side. For the Upādhyāya who both teaches the Dharma and provides food, one should rely on him for life. For the Upādhyāya who neither teaches the Dharma nor provides food, one should not stay by his side, and should leave even in the dark of night. The same is true for the Ācārya (阿阇梨, teacher). 『There are four kinds of people who frequently err and frequently repent:
過：一者無羞、二者輕戒、三者無怖畏心、四者愚癡。是名四種人數數犯戒數數悔過。
「世間有四種人見犯罪生怖畏。何等四？若有人著黑衣奔頭往至多人所，作是言：『我作惡罪不善可羞，隨眾人所喜我當作之。』時彼眾人呵責驅出。有智人見已作是念：『是人著黑衣奔頭往多人所，作是言：「我作惡不善可羞，隨眾人所喜，我當作之。」作惡業故，眾呵驅棄。我當自敕亦教餘人，莫作如是惡業。』如是有比丘于波羅提提舍尼中生怖畏心，應如是知，未犯者不犯；若已犯者疾如法悔過。是名初人見罪怖畏。有人著黑衣奔頭捉棒著肩上，往多人所作是言：『我作惡罪不善可羞，隨眾所喜我當作之。』時彼眾人即取其棒打已驅出。有智人見作是言：『是人作惡不善故得大罪，我當自敕亦教餘人莫作如是惡業。』如是有比丘于波夜提中生怖畏心，應如是知，未犯者不犯；若已犯者疾悔過。是名第二見罪怖畏。有人著黑衣奔頭捉鐵鈧著肩上，往多人所作是言：『我作惡不善，隨眾所喜我當作之。』時彼眾人即取鐵鈧打之，便捉利刀恐之，驅出城西門，著于塹中。有智人見已作是言：『是人作惡業故得大罪，我當自敕亦教餘人，莫作如是惡。』如是有比丘于僧伽婆尸沙中生怖畏心，應如是知，未犯者不犯；若已犯者疾
【現代漢語翻譯】 現代漢語譯本： 過失：一是不知羞恥，二是輕視戒律，三是沒有怖畏之心，四是愚癡。這被稱為四種人屢次犯戒又屢次懺悔。
『世間有四種人見到犯罪會產生怖畏。是哪四種呢？如果有人穿著黑衣，披頭散髮地跑到人群聚集的地方，這樣說：『我做了邪惡的、不好的、可恥的事情，隨大家喜歡，我都會去做。』這時，眾人就會呵斥他，驅趕他出去。有智慧的人看到後會這樣想：『這個人穿著黑衣，披頭散髮地跑到人群聚集的地方，說：「我做了邪惡的、不好的、可恥的事情，隨大家喜歡，我都會去做。」因為做了惡業，所以被眾人呵斥驅趕。我應當告誡自己，也教導他人，不要做這樣的惡業。』如果有一位比丘（bhiksu，佛教出家男眾）對於波羅提提舍尼（Pratimoksha，戒經）中的罪過產生怖畏之心，應當這樣理解，沒有犯的不要去犯；如果已經犯了，要儘快如法地懺悔。這被稱為第一種見到罪過產生怖畏的人。
有人穿著黑衣，披頭散髮，扛著棍子，跑到人群聚集的地方，這樣說：『我做了邪惡的、不好的、可恥的事情，隨大家喜歡，我都會去做。』這時，眾人就會拿起棍子打他，然後驅趕他出去。有智慧的人看到後會這樣想：『這個人因為做了邪惡的、不好的事情，所以得到這麼大的罪過，我應當告誡自己，也教導他人，不要做這樣的惡業。』如果有一位比丘對於波夜提（Payattika，一種戒律）中的罪過產生怖畏之心，應當這樣理解，沒有犯的不要去犯；如果已經犯了，要儘快懺悔。這被稱為第二種見到罪過產生怖畏的人。
有人穿著黑衣，披頭散髮，扛著鐵鈧（一種刑具），跑到人群聚集的地方，這樣說：『我做了邪惡的、不好的事情，隨大家喜歡，我都會去做。』這時，眾人就會拿起鐵鈧打他，然後拿起利刀恐嚇他，把他驅趕出城西門，扔到護城河裡。有智慧的人看到後會這樣想：『這個人因為做了惡業，所以得到這麼大的罪過，我應當告誡自己，也教導他人，不要做這樣的惡業。』如果有一位比丘對於僧伽婆尸沙（Sanghavasesa，一種戒律）中的罪過產生怖畏之心，應當這樣理解，沒有犯的不要去犯；如果已經犯了，要儘快
【English Translation】 English version: Transgressions: First, shamelessness; second, disregard for the precepts; third, lack of fear; fourth, ignorance. These are called the four types of people who repeatedly violate the precepts and repeatedly repent.
『In the world, there are four types of people who, upon seeing a transgression, develop fear. What are the four? If someone, wearing black clothes and with disheveled hair, runs to a place where many people are gathered, and says: 「I have committed evil, unwholesome, and shameful deeds; whatever pleases everyone, I will do.」 Then, the crowd will scold him and drive him out. A wise person, seeing this, will think: 「This person, wearing black clothes and with disheveled hair, runs to a place where many people are gathered, and says: 『I have committed evil, unwholesome, and shameful deeds; whatever pleases everyone, I will do.』 Because he committed evil deeds, he is scolded and driven away by the crowd. I should admonish myself and also teach others not to commit such evil deeds.」 If a bhiksu (Buddhist monk) has a sense of fear regarding the offenses in the Pratimoksha (code of monastic discipline), it should be understood in this way: those who have not committed them should not commit them; and if they have already committed them, they should quickly repent according to the Dharma. This is called the first type of person who fears transgressions.
Someone, wearing black clothes and with disheveled hair, carrying a stick on his shoulder, runs to a place where many people are gathered, and says: 『I have committed evil, unwholesome, and shameful deeds; whatever pleases everyone, I will do.』 Then, the crowd will take the stick and beat him, and then drive him out. A wise person, seeing this, will think: 『This person, because he committed evil and unwholesome deeds, receives great punishment. I should admonish myself and also teach others not to commit such evil deeds.』 If a bhiksu has a sense of fear regarding the Payattika (a type of monastic offense) offenses, it should be understood in this way: those who have not committed them should not commit them; and if they have already committed them, they should quickly repent. This is called the second type of person who fears transgressions.
Someone, wearing black clothes and with disheveled hair, carrying an iron cangue (a type of punishment device) on his shoulder, runs to a place where many people are gathered, and says: 『I have committed evil and unwholesome deeds; whatever pleases everyone, I will do.』 Then, the crowd will take the iron cangue and beat him, then take a sharp knife and threaten him, drive him out of the west gate of the city, and throw him into the moat. A wise person, seeing this, will think: 『This person, because he committed evil deeds, receives great punishment. I should admonish myself and also teach others not to commit such evil deeds.』 If a bhiksu has a sense of fear regarding the Sanghavasesa (a type of monastic offense) offenses, it should be understood in this way: those who have not committed them should not commit them; and if they have already committed them, they should quickly
悔過。是名第三見罪怖畏。有如捕賊師捕得實賊，反縛兩手打鼓循行，出南城門坐著標下，便截其首。有智人見已作是言：『是人作惡業故得大罪，我當自敕亦教餘人，莫作如是惡業。』如是有比丘于波羅夷中生怖畏心，應如是知，未犯者終不敢犯。是名第四見罪怖畏。
「有四種羯磨：非法別眾、非法和合眾、有法別眾、有法和合眾。是中非法別眾羯磨者，是不名作羯磨。非法和合眾作羯磨者，亦不名作羯磨。有法別眾作羯磨者，亦不名作羯磨。有法和合眾作羯磨者，是名作羯磨。非法別眾作羯磨者，是羯磨非法別眾應遮應置。非法和合眾作羯磨者，是羯磨非法和合眾應遮應置。有法別眾作羯磨者，是羯磨有法別眾應遮應置。有法和合眾作羯磨者，是羯磨有法和合眾，不應遮不應置。非法別眾作羯磨者，是非法別眾羯磨莫作、不名作、不好、不名好，應遮應置。非法和合眾作羯磨者，是羯磨非法和合眾莫作、不名作、不好、不名好，應遮應置。有法別眾作羯磨者，是羯磨有法別眾莫作、不名作、不好、不名好，應遮應置。有法和合眾作羯磨者，是羯磨有法和合眾應作、名作、是好、名好，不應遮不應置。
「有四種人：一者粗人、二者濁人、三者中間人、四者上上人。如是僧中有四種斷事人：有僧斷事
【現代漢語翻譯】 現代漢語譯本：懺悔，這被稱為第三種對罪的恐懼。就像捕賊的官吏抓到了真正的盜賊，反綁雙手，敲鑼打鼓地遊街示衆，押出南門，放在刑場上，然後砍下他的頭。有智慧的人看到後會這樣說：『這個人因為做了惡業而得到如此大的罪過，我應當告誡自己，也教導其他人，不要做這樣的惡業。』如果有比丘對比丘戒（波羅夷，Parajika）產生恐懼之心，就應當這樣理解，未曾犯戒的人最終也不會去犯。這被稱為第四種對罪的恐懼。 有四種羯磨（Karma，業）：非法別眾羯磨、非法和合眾羯磨、有法別眾羯磨、有法和合眾羯磨。其中非法別眾羯磨，不稱為羯磨。非法和合眾作羯磨，也不稱為羯磨。有法別眾作羯磨，也不稱為羯磨。有法和合眾作羯磨，這才能稱為羯磨。非法別眾作羯磨，這種羯磨屬於非法別眾，應當遮止，應當廢棄。非法和合眾作羯磨，這種羯磨屬於非法和合眾，應當遮止，應當廢棄。有法別眾作羯磨，這種羯磨屬於有法別眾，應當遮止，應當廢棄。有法和合眾作羯磨，這種羯磨屬於有法和合眾，不應當遮止，不應當廢棄。非法別眾作羯磨，這種羯磨屬於非法別眾，不應做，不能稱作，不好，不能稱作好，應當遮止，應當廢棄。非法和合眾作羯磨，這種羯磨屬於非法和合眾，不應做，不能稱作，不好，不能稱作好，應當遮止，應當廢棄。有法別眾作羯磨，這種羯磨屬於有法別眾，不應做，不能稱作，不好，不能稱作好，應當遮止，應當廢棄。有法和合眾作羯磨，這種羯磨屬於有法和合眾，應當做，可以稱作，是好，可以稱作好，不應當遮止，不應當廢棄。 有四種人：第一種是粗人，第二種是濁人，第三種是中間人，第四種是上上人。僧團中有四種處理爭端的人：有僧團處理爭端
【English Translation】 English version: Repentance, this is called the third fear of sin. It is like a thief-catcher who catches a real thief, binds his hands behind his back, parades him around with drums, takes him out of the south gate, puts him on the execution ground, and then cuts off his head. A wise man, seeing this, would say: 'This man has committed great sins because of his evil deeds. I should admonish myself and teach others not to do such evil deeds.' If a Bhikkhu (monk) has a fearful mind about the Parajika (expulsion offense), he should understand that one who has not committed it will ultimately not commit it. This is called the fourth fear of sin. There are four kinds of Karma (action): unlawful separate assembly Karma, unlawful united assembly Karma, lawful separate assembly Karma, and lawful united assembly Karma. Among them, unlawful separate assembly Karma is not called Karma. Unlawful united assembly Karma is also not called Karma. Lawful separate assembly Karma is also not called Karma. Lawful united assembly Karma is called Karma. Unlawful separate assembly Karma should be stopped and discarded because it is an unlawful separate assembly. Unlawful united assembly Karma should be stopped and discarded because it is an unlawful united assembly. Lawful separate assembly Karma should be stopped and discarded because it is a lawful separate assembly. Lawful united assembly Karma should not be stopped or discarded because it is a lawful united assembly. Unlawful separate assembly Karma should not be done, is not called Karma, is not good, is not called good, and should be stopped and discarded. Unlawful united assembly Karma should not be done, is not called Karma, is not good, is not called good, and should be stopped and discarded. Lawful separate assembly Karma should not be done, is not called Karma, is not good, is not called good, and should be stopped and discarded. Lawful united assembly Karma should be done, is called Karma, is good, is called good, and should not be stopped or discarded. There are four kinds of people: the first is a coarse person, the second is a turbid person, the third is an intermediate person, and the fourth is a superior person. There are four kinds of people in the Sangha (monastic community) who settle disputes: there are Sangha dispute settlers
人無羞、不善義、不善文句。有僧斷事人無羞、善義、善文句。有僧斷事人有羞、不善義、不善文句。有僧斷事人有羞、善義、善文句。若僧斷事人無羞、不善義、不善文句者，是名粗人。若僧斷事人無羞、善義、善文句者，是名濁人。若僧斷事人有羞、不善義、不善文句者，是名中間人。若僧斷事人有羞、善義、善文句者，是名上人。若僧斷事人無羞、不善義、不善文句者，無人親近。若僧斷事人無羞、善義、善文句者，有人親近。若僧斷事人有羞、不善義、不善文句者，無人親近。若僧斷事人有羞、善義、善文句者，有人親近。若僧斷事人無羞、不善義、不善文句者，是名不可共語。若僧斷事人無羞、善義、善文句者，是可共語。若僧斷事人有羞、不善義、不善文句者，是不可共語。若僧斷事人有羞、善義、善文句者，是可共語。若僧斷事人無羞、不善義、不善文句者，如是斷事人可嫌、可訶、可擯，是不好人，迷亂、愁憂、生悔恨心。何以故？如是斷事人，僧中未起諍事便起，已起事不能滅。若僧斷事人無羞、善義、善文句者，如是斷事人，可嫌、可訶、可擯，是不好人，迷亂、愁憂、生悔恨心。何以故？如是斷事人，僧中未起諍事便起，已起事不能滅。若僧斷事人有羞、不善義、不善文句者，如是斷事者，應
【現代漢語翻譯】 現代漢語譯本 如果有人沒有羞恥心，不擅長義理，也不擅長文辭語句；有僧人處理事務，沒有羞恥心，擅長義理，擅長文辭語句；有僧人處理事務，有羞恥心，不擅長義理，也不擅長文辭語句；有僧人處理事務，有羞恥心，擅長義理，擅長文辭語句。如果僧人處理事務沒有羞恥心，不擅長義理，也不擅長文辭語句，這叫做粗俗的人。如果僧人處理事務沒有羞恥心，擅長義理，擅長文辭語句，這叫做渾濁的人。如果僧人處理事務有羞恥心，不擅長義理，也不擅長文辭語句，這叫做中間的人。如果僧人處理事務有羞恥心，擅長義理，擅長文辭語句，這叫做上等的人。 如果僧人處理事務沒有羞恥心，不擅長義理，也不擅長文辭語句，沒有人願意親近他。如果僧人處理事務沒有羞恥心，擅長義理，擅長文辭語句，有人願意親近他。如果僧人處理事務有羞恥心，不擅長義理，也不擅長文辭語句，沒有人願意親近他。如果僧人處理事務有羞恥心，擅長義理，擅長文辭語句，有人願意親近他。 如果僧人處理事務沒有羞恥心，不擅長義理，也不擅長文辭語句，這樣的人不可與他交談。如果僧人處理事務沒有羞恥心，擅長義理，擅長文辭語句，這樣的人可以與他交談。如果僧人處理事務有羞恥心，不擅長義理，也不擅長文辭語句，這樣的人不可與他交談。如果僧人處理事務有羞恥心，擅長義理，擅長文辭語句，這樣的人可以與他交談。 如果僧人處理事務沒有羞恥心，不擅長義理，也不擅長文辭語句，這樣的處理事務者，應該被嫌棄、被呵責、被擯棄，是不好的人，使人迷惑混亂、愁苦憂慮、產生後悔之心。為什麼呢？因為這樣的處理事務者，僧團中沒有發生的爭端，他會使其發生；已經發生的爭端，他不能使其平息。如果僧人處理事務沒有羞恥心，擅長義理，擅長文辭語句，這樣的處理事務者，應該被嫌棄、被呵責、被擯棄，是不好的人，使人迷惑混亂、愁苦憂慮、產生後悔之心。為什麼呢？因為這樣的處理事務者，僧團中沒有發生的爭端，他會使其發生；已經發生的爭端，他不能使其平息。如果僧人處理事務有羞恥心，不擅長義理，也不擅長文辭語句，這樣的處理事務者，應該...
【English Translation】 English version If a person has no shame, is not skilled in meaning (義理), and is not skilled in wording and sentences; if a monk handling affairs has no shame, is skilled in meaning, and is skilled in wording and sentences; if a monk handling affairs has shame, is not skilled in meaning, and is not skilled in wording and sentences; if a monk handling affairs has shame, is skilled in meaning, and is skilled in wording and sentences. If a monk handling affairs has no shame, is not skilled in meaning, and is not skilled in wording and sentences, this is called a 'crude person.' If a monk handling affairs has no shame, is skilled in meaning, and is skilled in wording and sentences, this is called a 'turbid person.' If a monk handling affairs has shame, is not skilled in meaning, and is not skilled in wording and sentences, this is called a 'middle person.' If a monk handling affairs has shame, is skilled in meaning, and is skilled in wording and sentences, this is called a 'superior person.' If a monk handling affairs has no shame, is not skilled in meaning, and is not skilled in wording and sentences, no one wants to be close to him. If a monk handling affairs has no shame, is skilled in meaning, and is skilled in wording and sentences, someone wants to be close to him. If a monk handling affairs has shame, is not skilled in meaning, and is not skilled in wording and sentences, no one wants to be close to him. If a monk handling affairs has shame, is skilled in meaning, and is skilled in wording and sentences, someone wants to be close to him. If a monk handling affairs has no shame, is not skilled in meaning, and is not skilled in wording and sentences, such a person is not to be talked with. If a monk handling affairs has no shame, is skilled in meaning, and is skilled in wording and sentences, such a person is to be talked with. If a monk handling affairs has shame, is not skilled in meaning, and is not skilled in wording and sentences, such a person is not to be talked with. If a monk handling affairs has shame, is skilled in meaning, and is skilled in wording and sentences, such a person is to be talked with. If a monk handling affairs has no shame, is not skilled in meaning, and is not skilled in wording and sentences, such a person handling affairs should be disliked, scolded, and expelled. He is not a good person, causing confusion, sorrow, worry, and regret. Why? Because such a person handling affairs will cause disputes to arise in the Sangha (僧伽 - monastic community) that have not yet arisen, and he cannot extinguish disputes that have already arisen. If a monk handling affairs has no shame, is skilled in meaning, and is skilled in wording and sentences, such a person handling affairs should be disliked, scolded, and expelled. He is not a good person, causing confusion, sorrow, worry, and regret. Why? Because such a person handling affairs will cause disputes to arise in the Sangha that have not yet arisen, and he cannot extinguish disputes that have already arisen. If a monk handling affairs has shame, is not skilled in meaning, and is not skilled in wording and sentences, such a person handling affairs should...
教義、應教文句。若僧斷事人有羞、善義、善文句，是斷事者應讚歎稱善。何以故？是人來僧中斷事時，未起諍者不起，已起者滅。
「有四種義：有義非法分別他不撿究撿究不受、有義非法不分別他撿究撿究受、有義如法分別他不撿究撿究不受、有義如法不分別他撿究撿究受。是中義，非法分別他不撿究撿究不受，是名三過。如非法者，是過。如分別他者，是過。如不撿究撿究不受者，是過。是中有義，非法不分別他撿究撿究受，是一過。如非法者，是過。如不分別他者，是非過。如撿究撿究受，是非過。是中義，如法分別他不撿究撿究不受，是二過。如法者，是非過。如分別他者，是過。如不撿究撿究不受，是過。是中義，如法不分別他撿究撿究受，是皆非過。如法者，是非過。如不分別他者，是非過。如撿究撿究受者，是非過。
「有四行闥賴吒比丘不能滅諍：愛、瞋、怖、癡。是名四行闥賴吒比丘不能滅諍。有四行闥賴吒比丘能滅諍：不愛、不瞋、不怖、不癡。是名四行，闥賴吒比丘能滅諍。
「有四行闥賴吒比丘：不善觀義、不善取義；不應贊便贊、應贊而不讚；不應清凈令清凈、應清凈不令清凈；不應敬而敬、應敬而不敬。有四行闥賴吒比丘：善觀義、善取義；不應贊不讚、應贊而贊
【現代漢語翻譯】 現代漢語譯本 教義和應教的文句。如果僧團中負責裁決事務的人具有羞恥心、善良的意願和良好的表達能力，那麼這位裁決者應該受到讚揚和稱善。為什麼呢？因為這個人來到僧團中處理事務時，尚未發生的爭端不會發生，已經發生的爭端會被平息。 有四種情況：第一種情況，不符合佛法的（非法）卻加以區分，不調查研究他人所說，調查研究后也不接受；第二種情況，不符合佛法的（非法）卻不加以區分，調查研究他人所說，調查研究後接受；第三種情況，符合佛法的（如法）卻加以區分，不調查研究他人所說，調查研究后也不接受；第四種情況，符合佛法的（如法）卻不加以區分，調查研究他人所說，調查研究後接受。在這四種情況中，第一種情況，不符合佛法的（非法）卻加以區分，不調查研究他人所說，調查研究后也不接受，這被稱為三重過失。例如，不符合佛法的（非法）本身就是一種過失。加以區分他人所說，是一種過失。不調查研究，調查研究后也不接受，是一種過失。在這四種情況中，第二種情況，不符合佛法的（非法）卻不加以區分，調查研究他人所說，調查研究後接受，這是一種過失。例如，不符合佛法的（非法）本身就是一種過失。不加以區分他人所說，不是過失。調查研究後接受，不是過失。在這四種情況中，第三種情況，符合佛法的（如法）卻加以區分，不調查研究他人所說，調查研究后也不接受，這是兩種過失。例如，符合佛法的（如法）本身不是過失。加以區分他人所說，是一種過失。不調查研究，調查研究后也不接受，是一種過失。在這四種情況中，第四種情況，符合佛法的（如法）卻不加以區分，調查研究他人所說，調查研究後接受，這些都不是過失。例如，符合佛法的（如法）本身不是過失。不加以區分他人所說，不是過失。調查研究後接受，不是過失。 有四種行為的闥賴吒（Tālaseṭha，調停者）比丘不能平息爭端：愛（貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）。這被稱為四種行為的闥賴吒（Tālaseṭha，調停者）比丘不能平息爭端。有四種行為的闥賴吒（Tālaseṭha，調停者）比丘能夠平息爭端：不愛（不貪愛）、不瞋（不嗔恨）、不怖（不恐懼）、不癡（不愚癡）。這被稱為四種行為的闥賴吒（Tālaseṭha，調停者）比丘能夠平息爭端。 有四種行為的闥賴吒（Tālaseṭha，調停者）比丘：不善於觀察義理，不善於理解義理；不應該讚歎的卻讚歎，應該讚歎的卻不讚嘆；不應該使之清凈的卻使之清凈，應該使之清凈的卻不使之清凈；不應該尊敬的卻尊敬，應該尊敬的卻不尊敬。有四種行為的闥賴吒（Tālaseṭha，調停者）比丘：善於觀察義理，善於理解義理；不應該讚歎的不讚嘆，應該讚歎的就讚歎。
【English Translation】 English version Doctrines and teachable sentences. If a monk adjudicator has shame, good intentions, and good sentences, that adjudicator should be praised and commended. Why? Because when this person comes to the Sangha to adjudicate matters, disputes that have not arisen will not arise, and those that have arisen will be extinguished. There are four kinds of situations: In one situation, he distinguishes what is not in accordance with the Dharma (non-Dharma), does not investigate what others say, and does not accept it after investigation. In another situation, he does not distinguish what is not in accordance with the Dharma (non-Dharma), investigates what others say, and accepts it after investigation. In another situation, he distinguishes what is in accordance with the Dharma (Dharma), does not investigate what others say, and does not accept it after investigation. In another situation, he does not distinguish what is in accordance with the Dharma (Dharma), investigates what others say, and accepts it after investigation. Among these situations, in the first situation, he distinguishes what is not in accordance with the Dharma (non-Dharma), does not investigate what others say, and does not accept it after investigation, this is called a triple fault. For example, what is not in accordance with the Dharma (non-Dharma) is itself a fault. Distinguishing what others say is a fault. Not investigating and not accepting after investigation is a fault. Among these situations, in the second situation, he does not distinguish what is not in accordance with the Dharma (non-Dharma), investigates what others say, and accepts it after investigation, this is one fault. For example, what is not in accordance with the Dharma (non-Dharma) is itself a fault. Not distinguishing what others say is not a fault. Accepting after investigation is not a fault. Among these situations, in the third situation, he distinguishes what is in accordance with the Dharma (Dharma), does not investigate what others say, and does not accept it after investigation, these are two faults. For example, what is in accordance with the Dharma (Dharma) is not a fault. Distinguishing what others say is a fault. Not investigating and not accepting after investigation is a fault. Among these situations, in the fourth situation, he does not distinguish what is in accordance with the Dharma (Dharma), investigates what others say, and accepts it after investigation, these are all not faults. For example, what is in accordance with the Dharma (Dharma) is not a fault. Not distinguishing what others say is not a fault. Accepting after investigation is not a fault. There are four kinds of Tālaseṭha (arbitrator) bhikkhus who cannot extinguish disputes: love (attachment), anger (hatred), fear (fear), and delusion (ignorance). These are called the four kinds of Tālaseṭha (arbitrator) bhikkhus who cannot extinguish disputes. There are four kinds of Tālaseṭha (arbitrator) bhikkhus who can extinguish disputes: non-love (non-attachment), non-anger (non-hatred), non-fear (non-fear), and non-delusion (non-ignorance). These are called the four kinds of Tālaseṭha (arbitrator) bhikkhus who can extinguish disputes. There are four kinds of Tālaseṭha (arbitrator) bhikkhus: not good at observing the meaning, not good at grasping the meaning; praising what should not be praised, not praising what should be praised; making impure what should not be made pure, not making pure what should be made pure; respecting what should not be respected, not respecting what should be respected. There are four kinds of Tālaseṭha (arbitrator) bhikkhus: good at observing the meaning, good at grasping the meaning; not praising what should not be praised, praising what should be praised.
；不應清凈不與清凈、應清凈令清凈；不應敬不敬、應敬而敬。是名四行，闥賴吒比丘能滅諍。
「有四行闥賴吒比丘：不善觀義、不善取義；以力勢語，不從他乞聽便出他罪；先有嫌心悔心、有見嫌見悔；自用意。是名四行不能滅諍。有四行闥賴吒比丘能滅諍：善觀義、善取義；不以力勢，從他乞聽；先無嫌心悔心、無見嫌見悔；不自用意。是名四行能滅諍。
「有四行闥賴吒比丘有罪：愛、瞋、怖、癡故有罪過。有四行闥賴吒比丘無罪：不愛、不瞋、不怖、不癡故無罪過。
「有四行闥賴吒比丘有罪過：不善觀義、不善取義；不應贊而贊、應贊不讚；不應清凈令清凈、應清凈不令清凈，是名四行有罪過。有四行闥賴吒比丘無罪過：善觀義、善取義；不應贊不讚、應贊而贊；不清凈不與清凈、應清凈與清凈。是名四行無罪過。
「有四行闥賴吒比丘有罪過：不善觀義、不善取義；以力勢不乞聽；先有嫌心悔心，有見嫌見悔；自用意。是名四行有過。有四行闥賴吒比丘無過：善觀義、善取義；不以力勢，從他乞聽；先無嫌心悔心，無見嫌見悔；不自用意。是四無過。」(四法竟)◎
◎五法初
佛婆伽婆住釋迦國，大愛道比丘尼往詣佛所，頭面作禮在一面立，白佛言：「善哉世
【現代漢語翻譯】 現代漢語譯本：不應該清凈的卻說它清凈，不應該清凈的卻不讓它清凈，應該清凈的卻讓它清凈；不應該尊敬的卻尊敬，應該尊敬的卻尊敬。這叫做四種行為，Tālàichà（闥賴吒）比丘能夠平息爭端。 有四種行為的Tālàichà（闥賴吒）比丘：不善於觀察義理，不善於理解義理；憑藉權勢說話，不請求他人允許就指出他人的罪過；事先有嫌隙和後悔之心，有先入為主的嫌隙和後悔之見；固執己見。這叫做四種行為，不能平息爭端。有四種行為的Tālàichà（闥賴吒）比丘能夠平息爭端：善於觀察義理，善於理解義理；不憑藉權勢，請求他人允許；事先沒有嫌隙和後悔之心，沒有先入為主的嫌隙和後悔之見；不固執己見。這叫做四種行為，能夠平息爭端。 有四種行為的Tālàichà（闥賴吒）比丘是有罪的：因為愛、嗔、怖、癡而犯下罪過。有四種行為的Tālàichà（闥賴吒）比丘是無罪的：因為不愛、不嗔、不怖、不癡而沒有罪過。 有四種行為的Tālàichà（闥賴吒）比丘是有罪過的：不善於觀察義理，不善於理解義理；不應該讚美的卻讚美，應該讚美的卻不讚美；不應該說清凈的卻說它清凈，應該清凈的卻不說它清凈。這叫做四種行為，是有罪過的。有四種行為的Tālàichà（闥賴吒）比丘是沒有罪過的：善於觀察義理，善於理解義理；不應該讚美的就不讚美，應該讚美的就讚美；不清凈的就不說它清凈，應該清凈的就說它清凈。這叫做四種行為，是沒有罪過的。 有四種行為的Tālàichà（闥賴吒）比丘是有罪過的：不善於觀察義理，不善於理解義理；憑藉權勢而不請求他人允許；事先有嫌隙和後悔之心，有先入為主的嫌隙和後悔之見；固執己見。這叫做四種行為，是有過錯的。有四種行為的Tālàichà（闥賴吒）比丘是沒有過錯的：善於觀察義理，善於理解義理；不憑藉權勢，請求他人允許；事先沒有嫌隙和後悔之心，沒有先入為主的嫌隙和後悔之見；不固執己見。這四種行為是沒有過錯的。（四法結束） （五法開始） 佛陀Bhagavā（婆伽婆）住在釋迦國，大愛道比丘尼前往佛陀所在之處，頂禮佛足後站在一旁，對佛陀說：『世尊，太好了！』
【English Translation】 English version: 'What should not be purified, they purify; what should not be purified, they do not purify; what should be purified, they purify; what should not be respected, they respect; what should be respected, they respect. These are called the four practices by which a Tālàichà (闥賴吒) Bhikkhu can extinguish disputes.' 'There are four practices of a Tālàichà (闥賴吒) Bhikkhu: not being good at observing the meaning, not being good at grasping the meaning; speaking with force and power, pointing out the faults of others without asking for permission; having prior resentment and regret, having preconceived notions of resentment and regret; being self-willed. These are called the four practices by which one cannot extinguish disputes. There are four practices of a Tālàichà (闥賴吒) Bhikkhu by which one can extinguish disputes: being good at observing the meaning, being good at grasping the meaning; not using force and power, asking for permission from others; having no prior resentment and regret, having no preconceived notions of resentment and regret; not being self-willed. These are called the four practices by which one can extinguish disputes.' 'There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinful: having transgressions because of love, anger, fear, and delusion. There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinless: having no transgressions because of no love, no anger, no fear, and no delusion.' 'There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinful: not being good at observing the meaning, not being good at grasping the meaning; praising what should not be praised, not praising what should be praised; purifying what should not be purified, not purifying what should be purified. These are called the four practices that are sinful. There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinless: being good at observing the meaning, being good at grasping the meaning; not praising what should not be praised, praising what should be praised; not purifying what is impure, purifying what should be purified. These are called the four practices that are sinless.' 'There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinful: not being good at observing the meaning, not being good at grasping the meaning; using force and power without asking for permission; having prior resentment and regret, having preconceived notions of resentment and regret; being self-willed. These are called the four practices that are sinful. There are four practices of a Tālàichà (闥賴吒) Bhikkhu that are sinless: being good at observing the meaning, being good at grasping the meaning; not using force and power, asking for permission from others; having no prior resentment and regret, having no preconceived notions of resentment and regret; not being self-willed. These four practices are sinless.' (End of Four Dharmas) (Beginning of Five Dharmas) The Buddha Bhagavā (婆伽婆) was residing in the country of the Shakyas. Mahaprajapati Gautami Bhikkhuni went to where the Buddha was, bowed her head to his feet, stood to one side, and said to the Buddha: 'Excellent, World Honored One!'
尊！愿略說法非法、毗尼非毗尼，令我知是法、是毗尼、是佛法。」佛言：「瞿曇彌！若知是法隨欲不隨無慾、隨過不隨無過、隨增長不隨不增長、一向不轉隨煩惱不離。大愛道！汝定知是非法、非毗尼、非佛法。瞿曇彌！若知是法不隨欲隨無慾、不隨過隨無過、隨不增長不隨增長、不隨煩惱。大愛道！汝定知是法、是毗尼、是佛法。」
爾時瞿曇彌比丘尼往詣佛所，頭面作禮在一面立，白佛言：「善哉世尊！愿略說法非法、毗尼非毗尼，令我知是法是毗尼是佛法。」佛言：「瞿曇彌！汝若知是法隨貪不隨無貪、隨無厭不隨厭、隨多欲不隨少欲、隨難滿不隨不難滿、隨難養不隨不難養。瞿曇彌！汝定知是非法、非毗尼、非佛法。瞿曇彌！汝知是法隨無貪不隨貪、隨少欲不隨多欲、隨有厭不隨無厭、隨不難滿不隨難滿、隨不難養不隨難養。瞿曇彌！汝定知是法、是毗尼、是佛法。」
爾時長老優波離往詣佛所，頭面作禮在一面坐，白佛言：「世尊！有幾法，正法滅亡沒？」佛言：「優波離！有五法，正法滅亡沒。何等五？有比丘無慾是名一；鈍根是名二；雖誦義句不能正受，亦不能令他解了是名三；不能令受者有恭敬威儀，有說法者不能如法教是名四；斗諍相言，不在阿練若處，亦不愛敬阿練若處。優波離
【現代漢語翻譯】 現代漢語譯本： 尊者！請您簡略地說一下什麼不是佛法，什麼不是毗尼（Vinaya，戒律），讓我知道什麼是佛法，什麼是毗尼，什麼是真正的佛法。』佛陀說：『瞿曇彌（Gotami，人名）！如果知道某種法是順應慾望而不是不順應慾望，順應過失而不是不順應過失，順應增長而不是不順應增長，總是順應煩惱而不是遠離煩惱。大愛道（Mahapajapati，人名）！你一定知道這不是佛法，不是毗尼，不是真正的佛法。瞿曇彌！如果知道某種法是不順應慾望而是順應無慾，不順應過失而是順應無過失，順應不增長而不是順應增長，不順應煩惱。大愛道！你一定知道這是佛法，這是毗尼，這是真正的佛法。』 當時，瞿曇彌比丘尼（Gotami Bhikkhuni，人名）前往佛陀處，頂禮佛足後站立在一旁，對佛陀說：『世尊！請您簡略地說一下什麼不是佛法，什麼不是毗尼，讓我知道什麼是佛法，什麼是毗尼，什麼是真正的佛法。』佛陀說：『瞿曇彌！如果你知道某種法是順應貪慾而不是不順應貪慾，順應不知足而不是順應知足，順應多欲而不是順應少欲，順應難以滿足而不是順應不難滿足，順應難以供養而不是順應不難供養。瞿曇彌！你一定知道這不是佛法，不是毗尼，不是真正的佛法。瞿曇彌！如果你知道某種法是順應無貪慾而不是順應貪慾，順應少欲而不是順應多欲，順應知足而不是順應不知足，順應不難滿足而不是順應難以滿足，順應不難供養而不是順應難以供養。瞿曇彌！你一定知道這是佛法，這是毗尼，這是真正的佛法。』 當時，長老優波離（Upali，人名）前往佛陀處，頂禮佛足後坐在一旁，對佛陀說：『世尊！有幾種法會導致正法（Saddharma，真正的佛法）滅亡消失？』佛陀說：『優波離！有五種法會導致正法滅亡消失。是哪五種呢？有比丘沒有慾望，這是第一種；根器遲鈍，這是第二種；雖然背誦經文，但不能正確理解其含義，也不能讓其他人理解，這是第三種；不能讓接受教導的人有恭敬的威儀，有說法的人不能如法教導，這是第四種；互相爭鬥，不在阿練若（Aranya，寂靜處）處修行，也不喜愛和尊敬阿練若處。優波離！』
【English Translation】 English version: 『Venerable one! I wish you would briefly explain what is not the Dharma, what is not the Vinaya (discipline), so that I may know what is the Dharma, what is the Vinaya, what is the Buddha's Dharma.』 The Buddha said: 『Gotami (person's name)! If you know that a certain Dharma accords with desire and not with non-desire, accords with fault and not with faultlessness, accords with increase and not with non-increase, always accords with affliction and does not depart from it. Mahapajapati (person's name)! You certainly know that this is not the Dharma, not the Vinaya, not the Buddha's Dharma. Gotami! If you know that a certain Dharma does not accord with desire but accords with non-desire, does not accord with fault but accords with faultlessness, accords with non-increase and not with increase, does not accord with affliction. Mahapajapati! You certainly know that this is the Dharma, this is the Vinaya, this is the Buddha's Dharma.』 At that time, the Bhikkhuni Gotami (person's name) went to the Buddha, bowed her head at his feet, stood to one side, and said to the Buddha: 『Excellent, World Honored One! I wish you would briefly explain what is not the Dharma, what is not the Vinaya, so that I may know what is the Dharma, what is the Vinaya, what is the Buddha's Dharma.』 The Buddha said: 『Gotami! If you know that a certain Dharma accords with greed and not with non-greed, accords with insatiability and not with satisfaction, accords with much desire and not with little desire, accords with difficulty in being satisfied and not with ease in being satisfied, accords with difficulty in being supported and not with ease in being supported. Gotami! You certainly know that this is not the Dharma, not the Vinaya, not the Buddha's Dharma. Gotami! If you know that a certain Dharma accords with non-greed and not with greed, accords with little desire and not with much desire, accords with satisfaction and not with insatiability, accords with ease in being satisfied and not with difficulty in being satisfied, accords with ease in being supported and not with difficulty in being supported. Gotami! You certainly know that this is the Dharma, this is the Vinaya, this is the Buddha's Dharma.』 At that time, the Elder Upali (person's name) went to the Buddha, bowed his head at his feet, sat to one side, and said to the Buddha: 『World Honored One! How many Dharmas are there that cause the Saddharma (true Dharma) to perish and disappear?』 The Buddha said: 『Upali! There are five Dharmas that cause the Saddharma to perish and disappear. What are the five? There are Bhikkhus who have no desire, this is the first; they are dull-witted, this is the second; although they recite the verses, they cannot correctly understand their meaning, nor can they make others understand, this is the third; they cannot cause those who receive instruction to have respectful demeanor, and those who preach the Dharma cannot teach according to the Dharma, this is the fourth; they quarrel and argue with each other, do not practice in Aranya (quiet place), nor do they love and respect Aranya. Upali!』
！是名五法，令正法滅亡沒。有五法，正法不滅、不亡、不沒：有欲；利根；能誦義句、能正受能為人解說；能令受者有威儀恭敬、有說法者能如法教；無斗諍相言，在阿練若處、愛敬阿練若處。是名五法，正法不滅、不亡、不沒。
「優波離！更有五法，正法滅亡沒。何等五？有比丘不隨法教、隨非法教；不隨忍法、隨不忍法；不敬上座、無有威儀，上座不以法教授；上座說法時愁惱，令后眾生不得受學修多羅、毗尼、阿毗曇；上座命終已后比丘放逸習非法失諸善法。是名五法正法滅亡沒。」佛語優波離：「更有五法，正法不滅、不亡、不沒：有比丘隨法教、不隨非法教；隨忍、不隨不忍；敬上座、有威儀，上座能以法教；說法時不愁惱，令后眾生得受學修多羅、毗尼、阿毗曇；上座命終已后比丘不放逸習善法。是名五法，正法不滅、不亡、不沒。」
長老難提往詣佛所，頭面作禮在一面坐，白佛言：「世尊！正法滅像法時，有幾非法在世？」佛言：「難提！正法滅像法時，有五非法在世。」「何等五？」佛言：「正法滅像法時，有比丘心得小止，便謂已得聖法，是名初非法在世。難提！正法滅像法時，白衣生天，或有出家者墮惡道中，是名第二非法在世。難提！正法滅像法時，有人舍世間業出家破戒
【現代漢語翻譯】 現代漢語譯本：這就是導致正法（Saddharma）滅亡的五種現象。有五種現象，能使正法不滅亡：有強烈的求法慾望；具有敏銳的根器；能夠背誦經文的意義和語句，能夠正確地接受併爲他人解說；能夠使接受教義的人有威儀和恭敬心，說法的人能夠如法教導；沒有爭鬥和相互指責，住在阿練若（Aranya，寂靜處）並喜愛和尊敬阿練若。這就是使正法不滅亡的五種現象。 『優波離（Upali，佛陀弟子）！還有五種現象，導致正法滅亡。是哪五種？有些比丘不遵循佛法教導，而遵循非法教導；不隨順忍辱，而隨順不忍辱；不尊敬上座（長老），沒有威儀，上座也不用佛法教授他們；上座說法時感到憂愁惱怒，導致後來的眾生無法學習修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）；上座去世后，比丘放逸，學習非法，失去各種善法。這就是導致正法滅亡的五種現象。』佛對優波離說：『還有五種現象，能使正法不滅亡：有些比丘遵循佛法教導，不遵循非法教導；隨順忍辱，不隨順不忍辱；尊敬上座，有威儀，上座能夠用佛法教導他們；說法時不會感到憂愁惱怒，使後來的眾生能夠學習修多羅、毗尼、阿毗曇；上座去世后，比丘不放逸，學習善法。這就是使正法不滅亡的五種現象。』 長老難提（Nandi）前往佛陀處，頂禮佛足后在一旁坐下，對佛說：『世尊！正法衰滅，進入像法時期時，會有多少非法存在於世？』佛說：『難提！正法衰滅，進入像法時期時，會有五種非法存在於世。』『是哪五種？』佛說：『正法衰滅，進入像法時期時，有些比丘稍微獲得內心的平靜，就認為自己已經證得聖法，這是第一種存在於世的非法。難提！正法衰滅，進入像法時期時，在家居士往生天界，或者有出家人墮入惡道之中，這是第二種存在於世的非法。難提！正法衰滅，進入像法時期時，有人捨棄世間的事業出家，卻又破戒。
【English Translation】 English version: These are the five conditions that cause the True Dharma (Saddharma) to perish and disappear. There are five conditions that prevent the True Dharma from perishing, disappearing, or being lost: having desire (for the Dharma); having sharp faculties; being able to recite the meaning and phrases of the Sutras, being able to correctly receive and explain them to others; being able to cause those who receive the teachings to have dignified conduct and respect, and having teachers who can teach according to the Dharma; having no quarrels or mutual accusations, dwelling in Aranya (secluded places) and loving and respecting Aranya. These are the five conditions that prevent the True Dharma from perishing, disappearing, or being lost. 『Upali (a disciple of the Buddha)! There are also five conditions that cause the True Dharma to perish. What are the five? Some Bhikkhus (monks) do not follow the teachings of the Dharma, but follow the teachings of non-Dharma; they do not follow forbearance, but follow non-forbearance; they do not respect the elders (senior monks), they have no dignified conduct, and the elders do not teach them the Dharma; the elders feel sorrow and anger when teaching the Dharma, causing later beings to be unable to learn the Sutras (Sutra), the Vinaya (monastic rules), and the Abhidhamma (Buddhist philosophy); after the elders pass away, the Bhikkhus become lax, learn non-Dharma, and lose all good Dharma. These are the five conditions that cause the True Dharma to perish.』 The Buddha said to Upali: 『There are also five conditions that prevent the True Dharma from perishing, disappearing, or being lost: Some Bhikkhus follow the teachings of the Dharma, and do not follow the teachings of non-Dharma; they follow forbearance, and do not follow non-forbearance; they respect the elders, have dignified conduct, and the elders are able to teach them the Dharma; they do not feel sorrow and anger when teaching the Dharma, enabling later beings to learn the Sutras, the Vinaya, and the Abhidhamma; after the elders pass away, the Bhikkhus are not lax, and learn good Dharma. These are the five conditions that prevent the True Dharma from perishing, disappearing, or being lost.』 The elder Nandi went to the Buddha, prostrated at his feet, and sat to one side, saying to the Buddha: 『Venerable One! When the True Dharma declines and enters the semblance Dharma period, how many non-Dharmas will exist in the world?』 The Buddha said: 『Nandi! When the True Dharma declines and enters the semblance Dharma period, there will be five non-Dharmas existing in the world.』 『What are the five?』 The Buddha said: 『When the True Dharma declines and enters the semblance Dharma period, some Bhikkhus, having gained a little inner peace, think that they have attained the holy Dharma, this is the first non-Dharma existing in the world. Nandi! When the True Dharma declines and enters the semblance Dharma period, laypeople are reborn in the heavens, or some monks fall into evil realms, this is the second non-Dharma existing in the world. Nandi! When the True Dharma declines and enters the semblance Dharma period, some people renounce worldly affairs to become monks, but then break the precepts.
，是名第三非法在世。難提！正法滅像法時，有破戒者多人佐助，有持戒者無人佐助，是名第四非法在世。難提！正法滅像法時，無不被罵者，乃至阿羅漢亦被他罵，是名第五非法在世。」更有比丘重問此事，佛即以是事語諸比丘。
佛告優波離：「當來有五怖畏，今者未有，應知是事求方便滅。何等五？後有比丘不修身、不修戒、不修心、不修智。是不修身戒心智已，度他出家受戒，不能令修身、修戒、修心、修智。自不調伏，復度他出家受戒，是亦不能令修身、修戒、修心、修智。是法中過、比尼中過，毗尼中過、是法中過。優波離！是名當來初怖畏，今未有當來有，應知是事求方便滅。優波離！後有比丘不修身、不修戒、不修心、不修智。是不修身戒心智已，與他依止畜沙彌，不能令修身、修戒、修心、修智。是不調伏，復與他依止、畜沙彌，不能令修身、修戒、修心、修智。是法中過、毗尼中過，毗尼中過、是法中過。優波離！是名第二、第三怖畏，應知是事求方便滅。優波離！後有比丘不修身、不修戒、不修心、不修智。是不修身戒心智已，與凈人、沙彌相近住，不知三相掘地、斷草、用水溉灌。是法中過、毗尼中過，毗尼中過、是法中過。優波離！是名第四怖畏。今未有當來有，應知是事求方便滅
【現代漢語翻譯】 現代漢語譯本：『難提（Nandi）！這被稱為第三種非法存在於世的情況。難提（Nandi）！當正法衰落，進入像法時期，會有許多破戒的人互相幫助，而持戒的人卻無人幫助，這被稱為第四種非法存在於世的情況。難提（Nandi）！當正法衰落，進入像法時期，沒有人不被辱罵，甚至阿羅漢（Arahan）也會被他人辱罵，這被稱為第五種非法存在於世的情況。』 更有比丘（bhiksu）重複詢問此事，佛陀就用這件事告訴各位比丘（bhiksu）。 佛陀告訴優波離（Upali）：『未來有五種怖畏，現在還沒有出現，應該知道這些事情並尋求方法來消除它們。是哪五種呢？未來會有比丘（bhiksu）不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘（bhiksu），度他人出家受戒，卻不能使他們修習身、修習戒、修習心、修習智。自己不調伏，又度他人出家受戒，也同樣不能使他們修習身、修習戒、修習心、修習智。這是法中的過失，也是毗尼（Vinaya）中的過失；是毗尼（Vinaya）中的過失，也是法中的過失。優波離（Upali）！這被稱為未來第一種怖畏，現在還沒有出現，未來會出現，應該知道這件事並尋求方法來消除它。優波離（Upali）！未來會有比丘（bhiksu）不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘（bhiksu），給他人依止並畜養沙彌（sramanera），卻不能使他們修習身、修習戒、修習心、修習智。自己不調伏，又給他人依止並畜養沙彌（sramanera），也同樣不能使他們修習身、修習戒、修習心、修習智。這是法中的過失，也是毗尼（Vinaya）中的過失；是毗尼（Vinaya）中的過失，也是法中的過失。優波離（Upali）！這被稱為第二、第三種怖畏，應該知道這些事情並尋求方法來消除它們。優波離（Upali）！未來會有比丘（bhiksu）不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘（bhiksu），與凈人、沙彌（sramanera）相近居住，卻不知道三種相狀：掘地、斷草、用水澆灌。這是法中的過失，也是毗尼（Vinaya）中的過失；是毗尼（Vinaya）中的過失，也是法中的過失。優波離（Upali）！這被稱為第四種怖畏。現在還沒有出現，未來會出現，應該知道這件事並尋求方法來消除它。』
【English Translation】 English version: 『Nandi! This is called the third kind of unlawful existence in the world. Nandi! When the True Dharma declines and enters the semblance dharma period, there will be many who break the precepts helping each other, while those who uphold the precepts will have no one to help them. This is called the fourth kind of unlawful existence in the world. Nandi! When the True Dharma declines and enters the semblance dharma period, there will be no one who is not reviled; even an Arahan (Arhat) will be reviled by others. This is called the fifth kind of unlawful existence in the world.』 Furthermore, a bhiksu (monk) repeatedly asked about this matter, and the Buddha told all the bhiksus (monks) about it. The Buddha told Upali: 『In the future, there will be five fearsome things, which have not yet appeared. You should know these things and seek ways to eliminate them. What are the five? In the future, there will be bhiksus (monks) who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. These bhiksus (monks) who do not cultivate the body, precepts, mind, and wisdom, ordain others and give them the precepts, but cannot enable them to cultivate the body, cultivate the precepts, cultivate the mind, and cultivate wisdom. They themselves are not tamed, and yet they ordain others and give them the precepts, and also cannot enable them to cultivate the body, cultivate the precepts, cultivate the mind, and cultivate wisdom. This is a fault in the Dharma, and also a fault in the Vinaya (monastic rules); it is a fault in the Vinaya (monastic rules), and also a fault in the Dharma. Upali! This is called the first fearsome thing of the future, which has not yet appeared, but will appear in the future. You should know this matter and seek ways to eliminate it. Upali! In the future, there will be bhiksus (monks) who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. These bhiksus (monks) who do not cultivate the body, precepts, mind, and wisdom, give others dependence and raise sramaneras (novice monks), but cannot enable them to cultivate the body, cultivate the precepts, cultivate the mind, and cultivate wisdom. They themselves are not tamed, and yet they give others dependence and raise sramaneras (novice monks), and also cannot enable them to cultivate the body, cultivate the precepts, cultivate the mind, and cultivate wisdom. This is a fault in the Dharma, and also a fault in the Vinaya (monastic rules); it is a fault in the Vinaya (monastic rules), and also a fault in the Dharma. Upali! These are called the second and third fearsome things, and you should know these things and seek ways to eliminate them. Upali! In the future, there will be bhiksus (monks) who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. These bhiksus (monks) who do not cultivate the body, precepts, mind, and wisdom, live closely with laypeople and sramaneras (novice monks), but do not know the three signs: digging the ground, cutting grass, and irrigating with water. This is a fault in the Dharma, and also a fault in the Vinaya (monastic rules); it is a fault in the Vinaya (monastic rules), and also a fault in the Dharma. Upali! This is called the fourth fearsome thing, which has not yet appeared, but will appear in the future. You should know this matter and seek ways to eliminate it.』
。優波離！後有比丘不修身、不修戒、不修心、不修智。是不修身戒心智已，共誦修多羅、毗尼、阿毗曇，以前後著中，以中著前後，現見不知白法犯非犯，是名法過、毗尼過，毗尼過、法過。優波離！是名第五怖畏。今未有當來有，應知是事求方便滅。」
佛語優波離：「更有五怖畏，今未有當來有，應知是事求方便滅。何等為五？優波離！當來有比丘，不修身、不修戒、不修心、不修智。是不修身戒心智已，無慾、鈍根，雖誦句義不能正受。優波離！是初怖畏。今未有當來有，應知是事求方便滅。優波離！當來有比丘不修身、不修戒、不修心、不修智。是不修身戒心智已，與比丘尼相近，或犯大事舍戒還俗。優波離！是第二怖畏。今未有當來有，應知是事求方便滅。優波離！當來有比丘，不修身、不修戒、不修心、不修智。是不修身戒心智已，如來所說甚深修多羅，空無相、無愿，十二因緣諸深要法，不能信樂受持，雖受不能通利。如是說時無憐愍心、無愛樂心，如好作文頌莊嚴章句樂世俗法，隨世所欲有信樂心，說俗事時有愛樂心，是故如來所說甚深修多羅，空、無相、無愿，十二因緣諸深法滅。優波離！是第三怖畏。今未有當來有，應知是事求方便滅。優波離！當來有比丘，不修身、不修戒、不修心、
【現代漢語翻譯】 現代漢語譯本： 佛陀對優波離（Upali，佛陀十大弟子之一，持戒第一）說：『優波離！未來會有比丘不修習身（行為）、不修習戒（戒律）、不修習心（禪定）、不修習智（智慧）。這些不修習身、戒、心、智的比丘，共同誦讀修多羅（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），把前面的內容放到後面，把後面的內容放到前面，對於顯而易見的白法（清凈的法）和犯戒與否都不能分辨。這叫做法方面的過失、毗尼方面的過失，毗尼方面的過失、法方面的過失。優波離！這叫做第五種怖畏。現在還沒有，將來會有，應該知道這件事，尋求方法來消除它。』
佛陀告訴優波離：『還有五種怖畏，現在還沒有，將來會有，應該知道這件事，尋求方法來消除它。哪五種呢？優波離！將來會有比丘，不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘，沒有慾望、根器遲鈍，即使誦讀經句，也不能正確地領受其中的含義。優波離！這是第一種怖畏。現在還沒有，將來會有，應該知道這件事，尋求方法來消除它。優波離！將來會有比丘不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘，與比丘尼（Bhikkhuni，女性出家人）親近，或者犯下重大的戒律，捨棄戒律還俗。優波離！這是第二種怖畏。現在還沒有，將來會有，應該知道這件事，尋求方法來消除它。優波離！將來會有比丘，不修習身、不修習戒、不修習心、不修習智。這些不修習身、戒、心、智的比丘，對於如來（Tathagata，佛陀的稱號之一）所說的甚深修多羅，空、無相、無愿，十二因緣（Twelve Nidanas）等深奧重要的法，不能信受奉行，即使接受了也不能通達理解。當有人宣說這些法時，他們沒有憐憫心、沒有喜愛心，卻喜歡寫作華麗的文頌，用莊嚴的辭藻來讚美世俗的法，隨著世俗的慾望而產生信心和喜愛心。因此，如來所說的甚深修多羅，空、無相、無愿，十二因緣等深奧的法將會衰滅。優波離！這是第三種怖畏。現在還沒有，將來會有，應該知道這件事，尋求方法來消除它。優波離！將來會有比丘，不修習身、不修習戒、不修習心、』
【English Translation】 English version: 『Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts)! In the future, there will be monks who do not cultivate the body (conduct), do not cultivate the precepts (discipline), do not cultivate the mind (meditation), and do not cultivate wisdom (insight). Having not cultivated the body, precepts, mind, and wisdom, they will jointly recite the Sutras (Sutra, discourses), the Vinaya (Vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises), placing the beginning at the end and the end at the beginning, unable to discern between what is clearly pure Dharma and what constitutes an offense. This is called a fault in the Dharma, a fault in the Vinaya, a fault in the Vinaya, and a fault in the Dharma. Upali! This is called the fifth fear. It does not exist now, but it will exist in the future. You should be aware of this and seek a way to eliminate it.』
The Buddha said to Upali: 『There are five more fears that do not exist now but will exist in the future. You should be aware of this and seek a way to eliminate them. What are the five? Upali! In the future, there will be monks who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. Having not cultivated the body, precepts, mind, and wisdom, they will be without desire, of dull faculties, and even if they recite the phrases, they will not be able to correctly receive their meaning. Upali! This is the first fear. It does not exist now, but it will exist in the future. You should be aware of this and seek a way to eliminate it. Upali! In the future, there will be monks who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. Having not cultivated the body, precepts, mind, and wisdom, they will associate closely with nuns (Bhikkhuni, female monastic), or commit serious offenses, renounce their vows, and return to lay life. Upali! This is the second fear. It does not exist now, but it will exist in the future. You should be aware of this and seek a way to eliminate it. Upali! In the future, there will be monks who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind, and do not cultivate wisdom. Having not cultivated the body, precepts, mind, and wisdom, they will not be able to believe in, delight in, or uphold the profound Sutras spoken by the Tathagata (Tathagata, 'the Thus Come One', an epithet of the Buddha), the emptiness, signlessness, and wishlessness, the deep and essential Dharma of the Twelve Nidanas (Twelve Nidanas, the chain of dependent origination), and even if they receive them, they will not be able to understand them thoroughly. When such teachings are spoken, they will have no compassion or love, but will delight in well-composed poems, adorning their verses and sentences, delighting in worldly Dharma, and having faith and delight in worldly desires. Therefore, the profound Sutras spoken by the Tathagata, the emptiness, signlessness, and wishlessness, the deep Dharma of the Twelve Nidanas will perish. Upali! This is the third fear. It does not exist now, but it will exist in the future. You should be aware of this and seek a way to eliminate it. Upali! In the future, there will be monks who do not cultivate the body, do not cultivate the precepts, do not cultivate the mind,'
不修智。是不修身戒心智已，為衣食故，舍阿練若處、舍林樹下，入聚落中。若為衣食故，多所求覓，求覓時擾亂。優波離！是名第四、第五怖畏。今未有當來有，應知是事求方便滅。」
爾時有迦羅比丘，喜往不可行處與他共語，大童女、寡婦婦、淫女、比丘尼。佛言：「比丘有五不應行處。何等五？童女、寡婦、婦、淫女、比丘尼。更有五不應行處。何等五？賊家、栴陀羅家、屠兒家、淫女家、沽酒家。若比丘往五不應行處與他共語，令人生疑謂非梵行。童女、寡婦、婦、淫女、比丘尼，是名五不應行處，令人生疑謂非梵行。復有五事不應行處與他共語，令人生疑謂作惡法：行賊家、栴陀羅家、屠兒家、淫女家、沽酒家。是名五不應行處，令他生疑謂作惡法。
「有五惡法故應知惡比丘：如小兒、不能善語、無男子行、所謂欲瞋怖癡、不消供養。是五法故名惡比丘，如小兒、癡、不能善語、無男子行。如是惡比丘尼、惡式叉摩尼、惡沙彌、沙彌尼皆如是，小兒、癡、不善語、無男子行、欲瞋怖癡、不消供養故。
「有五法惡比丘有罪過：欲、瞋、怖、癡、不消供養，是名五法惡比丘有罪有過。如是惡比丘尼、惡式叉摩尼、惡沙彌、沙彌尼，欲、瞋、怖、癡、不消供養故有罪過。
「有五
【現代漢語翻譯】 現代漢語譯本：不修習智慧。這是因為不修習身、戒、心、智，爲了衣食的緣故，捨棄阿練若處（遠離人煙的修行場所）、捨棄林樹下，進入聚落之中。如果爲了衣食的緣故，多方求取，求取時就會擾亂心神。優波離（Upali）！這被稱為第四、第五種怖畏。現在還沒有，將來會有，應該知道這件事，尋求方便來滅除它。」
當時有一位迦羅（Kala）比丘，喜歡前往不應該去的地方與他人交談，如年輕女子、寡婦、、比丘尼。佛說：『比丘有五個不應該去的地方。是哪五個？年輕女子、寡婦、、比丘尼。還有五個不應該去的地方。是哪五個？賊家、旃陀羅（Chandala）家（賤民之家）、屠夫家、家、賣酒家。如果比丘前往這五個不應該去的地方與他人交談，會讓人懷疑他不是在修梵行。年輕女子、寡婦、、比丘尼，這被稱為五個不應該去的地方，會讓人懷疑他不是在修梵行。還有五件事不應該做，與他人交談，會讓人懷疑他在做惡法：去賊家、旃陀羅家、屠夫家、**家、賣酒家。這被稱為五個不應該去的地方，會讓人懷疑他在做惡法。』
『有五種惡法，因此應該知道哪些是惡比丘：像小孩子一樣、不能好好說話、沒有男子氣概、所謂的貪慾、嗔恚、恐懼、愚癡、不能消化供養。因為這五種法，被稱為惡比丘，像小孩子一樣、愚癡、不能好好說話、沒有男子氣概。像這樣的惡比丘尼（Bhikkhuni）、惡式叉摩尼（Siksamana，沙彌尼和比丘尼之間的過渡階段）、惡沙彌（Sramanera，男沙彌）、沙彌尼（Sramanerika，女沙彌）都是這樣，像小孩子一樣、愚癡、不能好好說話、沒有男子氣概、貪慾、嗔恚、恐懼、愚癡、不能消化供養的緣故。
『有五種惡法，惡比丘會有罪過：貪慾、嗔恚、恐懼、愚癡、不能消化供養，這被稱為五種惡法，惡比丘會有罪有過。像這樣的惡比丘尼、惡式叉摩尼、惡沙彌、沙彌尼，因為貪慾、嗔恚、恐懼、愚癡、不能消化供養，所以會有罪過。
『有五……』
【English Translation】 English version: He does not cultivate wisdom. This is because he does not cultivate body, precepts, mind, and wisdom. For the sake of clothing and food, he abandons the Aranya (secluded place for practice), abandons the foot of the forest tree, and enters the village. If for the sake of clothing and food, he seeks much, he is disturbed when seeking. Upali! This is called the fourth and fifth fears. Now there is not, but there will be in the future, one should know this matter and seek a means to extinguish it.'
At that time, there was a Bhikkhu named Kala who liked to go to places where he should not go and talk to others, such as young girls, widows, , and Bhikkhunis. The Buddha said: 'A Bhikkhu should not go to five places. What are the five? Young girls, widows, , and Bhikkhunis. There are also five places where one should not go. What are the five? Thieves' houses, Chandalas' (Chandala, outcastes) houses, butchers' houses, ** houses, and taverns. If a Bhikkhu goes to these five places where he should not go and talks to others, it will make people suspect that he is not practicing Brahmacharya (pure conduct). Young girls, widows, **, and Bhikkhunis, these are called five places where one should not go, which will make people suspect that he is not practicing Brahmacharya. There are also five things that one should not do, talking to others, which will make people suspect that he is doing evil deeds: going to thieves' houses, Chandalas' houses, butchers' houses, ** houses, and taverns. These are called five places where one should not go, which will make people suspect that he is doing evil deeds.'
'There are five evil dharmas, therefore one should know which are evil Bhikkhus: like a child, unable to speak well, without manly conduct, the so-called desire, anger, fear, ignorance, unable to digest offerings. Because of these five dharmas, he is called an evil Bhikkhu, like a child, ignorant, unable to speak well, without manly conduct. Such evil Bhikkhunis (Bhikkhuni), evil Siksamana (Siksamana, a trainee nun), evil Sramaneras (Sramanera, a novice monk), Sramanerikas (Sramanerika, a novice nun) are all like this, like a child, ignorant, unable to speak well, without manly conduct, desire, anger, fear, ignorance, unable to digest offerings.
'There are five evil dharmas, an evil Bhikkhu will have transgressions: desire, anger, fear, ignorance, unable to digest offerings, these are called five evil dharmas, an evil Bhikkhu will have transgressions. Such evil Bhikkhunis, evil Siksamana, evil Sramaneras, Sramanerikas, because of desire, anger, fear, ignorance, unable to digest offerings, therefore they will have transgressions.
'There are five...'
非毗尼。何等五？犯波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅，是名五非毗尼。有五毗尼：不犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，是名五毗尼。
「有五塵坌不受得啖：食塵、谷塵、水塵、衣塵、一切塵，是名五塵坌，不須更受得啖。
「有五種受：手來手受、衣裓來衣裓受、篋來篋受、器來器受、污賤國放地受，是名五受。更有五受：身身受、身身相觸受、身身並受、身並相觸受、污賤國放地受，是名五受。
「有五非法自言。何等五？以王怖自言、以賊怖自言、以斷事人怖自言、以惡獸怖自言、誣己自言，是名五非法自言。有五如法自言：非王怖自言、非賊怖自言、非斷事人怖自言、非惡獸怖自言、非誣己自言，是名五如法自言。
「有五非法見過。何謂五？向別住人、不共住人、非受大戒眾、犯無殘事、不見是事悔過，是名五非法見過。有五如法見過：不向別住人、不向不共住人、不向未受大戒眾、犯有殘事、見是事悔過，是名五如法見過。
「有五種阿阇梨：出家阿阇梨、教授阿阇梨、羯磨阿阇梨、依止阿阇梨、受法阿阇梨，是名五種阿阇梨。有五種弟子：出家弟子、教授弟子、羯磨弟子、依止弟子、受法弟子，是名五種弟子。應好恭敬五
【現代漢語翻譯】 現代漢語譯本 非毗尼（avinaya，戒律的反面）。哪五種？犯波羅夷（parajika，斷頭罪）、僧伽婆尸沙（sanghavasesa，僧殘罪）、波夜提（payattika，單墮罪）、波羅提提舍尼（patidesaniya，向彼悔罪）、突吉羅（dukkhata，惡作罪），這稱為五種非毗尼。 有五種毗尼（vinaya，戒律）：不犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅，這稱為五種毗尼。
有五種塵坌（dūn-pū，灰塵）不受得啖：食塵、谷塵、水塵、衣塵、一切塵，這稱為五種塵坌，不需要再接受食用。
有五種受（grahaṇa，接受）：手來手受、衣裓（kakṣa，衣領）來衣裓受、篋（kṣetra，箱子）來篋受、器來器受、污賤國放地受，這稱為五種受。更有五種受：身身受、身身相觸受、身身並受、身並相觸受、污賤國放地受，這稱為五種受。
有五種非法自言。哪五種？因為害怕國王而妄語、因為害怕盜賊而妄語、因為害怕斷事人（法官）而妄語、因為害怕惡獸而妄語、誣陷自己而妄語，這稱為五種非法自言。有五種如法自言：不是因為害怕國王而妄語、不是因為害怕盜賊而妄語、不是因為害怕斷事人而妄語、不是因為害怕惡獸而妄語、不是誣陷自己而妄語，這稱為五種如法自言。
有五種非法見過。哪五種？向別住人（與僧團隔離的人）懺悔、向不共住人（未一起居住的人）懺悔、向未受大戒眾（未受具足戒的僧眾）懺悔、犯了有殘事（未完全懺悔的罪行）懺悔、沒有見到事情就懺悔，這稱為五種非法見過。有五種如法見過：不向別住人懺悔、不向不共住人懺悔、不向未受大戒眾懺悔、犯了已懺悔的罪行、見到事情才懺悔，這稱為五種如法見過。
有五種阿阇梨（acariya，導師）：出家阿阇梨、教授阿阇梨、羯磨（kamma，業）阿阇梨、依止阿阇梨、受法阿阇梨，這稱為五種阿阇梨。有五種弟子：出家弟子、教授弟子、羯磨弟子、依止弟子、受法弟子，這稱為五種弟子。應當好好恭敬這五種。
【English Translation】 English version 'Not Vinaya'. What are the five? Committing Parajika (parajika, defeat), Sanghavasesa (sanghavasesa, formal meeting), Payattika (payattika, expiation), Patidesaniya (patidesaniya, confession), Dukkata (dukkhata, wrong-doing), these are called the five 'Not Vinaya'. There are five Vinaya (vinaya, discipline): Not committing Parajika, Sanghavasesa, Payattika, Patidesaniya, Dukkata, these are called the five Vinaya.
There are five kinds of dust that are not acceptable to eat: food dust, grain dust, water dust, clothing dust, all dust, these are called the five kinds of dust, and there is no need to accept them for eating.
There are five kinds of receiving (grahaṇa, acceptance): receiving hand to hand, receiving with the hem of the robe (kakṣa, armpit), receiving with a box (kṣetra, field), receiving with a vessel, receiving land in a defiled and lowly country, these are called the five kinds of receiving. There are also five kinds of receiving: receiving body to body, receiving body touching body, receiving body together, receiving body touching together, receiving land in a defiled and lowly country, these are called the five kinds of receiving.
There are five kinds of unlawful declarations. What are the five? Lying out of fear of the king, lying out of fear of thieves, lying out of fear of judges, lying out of fear of wild beasts, falsely accusing oneself, these are called the five kinds of unlawful declarations. There are five kinds of lawful declarations: not lying out of fear of the king, not lying out of fear of thieves, not lying out of fear of judges, not lying out of fear of wild beasts, not falsely accusing oneself, these are called the five kinds of lawful declarations.
There are five kinds of unlawful transgressions. What are the five? Confessing to someone living separately (isolated from the Sangha), confessing to someone not living together, confessing to a group that has not received the higher ordination, confessing to an offense with remaining consequences (unresolved matter), confessing without seeing the matter, these are called the five kinds of unlawful transgressions. There are five kinds of lawful transgressions: not confessing to someone living separately, not confessing to someone not living together, not confessing to a group that has not received the higher ordination, confessing to an offense with no remaining consequences (resolved matter), confessing only after seeing the matter, these are called the five kinds of lawful transgressions.
There are five kinds of Acariya (acariya, teacher): ordination Acariya, teaching Acariya, Kamma (kamma, action) Acariya, dependence Acariya, Dharma Acariya, these are called the five kinds of Acariya. There are five kinds of disciples: ordination disciple, teaching disciple, Kamma disciple, dependence disciple, Dharma disciple. One should respectfully honor these five.
種阿阇梨，若不恭敬者有罪過。
「有五種布薩：說戒經布薩、心念布薩、獨在住處布薩、清凈布薩、自恣布薩，是名五種布薩。」
有諸比丘不乞聽，舉他罪，令憶念，是比丘嫌，以是事白佛，佛言：「從今先不乞聽，不得舉他罪令憶念，若舉令憶念者，突吉羅罪。」是有罪人于僧中，無恭敬心無恭敬語，佛言：「若來者應教住五法中：教從坐起、偏袒著衣、脫革屣、右膝著地、合掌在前。」有舉罪者無恭敬，佛言：「應教住五法中：教從坐起、偏袒右肩、脫革屣、右膝著地、合掌在前。」
諸比丘不知云何乞聽？佛言：「有五事乞聽。應語彼言：『我今語汝、示汝、舉汝、令汝憶念、汝聽我。』」諸比丘不知云何與聽？是事白佛，佛言：「有五事與聽。應言：『語我、示我、舉我、令我憶念、聽汝。』是名五。」又現前不知云何與聽？佛言：「有五種與：『汝云何舉我？見耶？聞耶？疑耶？身犯？口犯？』更有五種現前與聽：『汝舉我波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅耶？』更有五種現前與聽：『汝舉我犯惡口突吉羅耶？犯偷蘭遮突吉羅耶？犯毗尼突吉羅耶？犯眾學法耶？犯威儀耶？』更有五法現前應與聽：『汝舉我何事？有殘犯、無殘犯、有殘無殘犯、聚落中犯、阿練若
【現代漢語翻譯】 現代漢語譯本： 種阿阇梨（老師），如果不恭敬老師，是有罪過的。 『有五種布薩（齋戒日）：說戒經布薩、心念布薩、獨在住處布薩、清凈布薩、自恣布薩，這被稱為五種布薩。』 有些比丘（僧侶）不請求允許就揭發他人的罪過，使他人憶念罪行，被揭發的比丘心生嫌隙，因此事稟告佛陀，佛陀說：『從今以後，不先請求允許，不得揭發他人的罪過使他人憶念，如果揭發使他人憶念，犯突吉羅罪（輕罪）。』有些有罪的人在僧團中，沒有恭敬心，沒有恭敬的言語，佛陀說：『如果這些人來了，應當教導他們遵守五種禮儀：教導他們從座位上站起來、袒露右肩穿著袈裟、脫掉鞋子、右膝跪地、合掌在身前。』有些揭發他人罪過的人沒有恭敬心，佛陀說：『應當教導他們遵守五種禮儀：教導他們從座位上站起來、袒露右肩、脫掉鞋子、右膝跪地、合掌在身前。』 眾比丘不知道如何請求允許？佛陀說：『有五件事可以請求允許。應當對他說：』我現在告訴你、指示你、揭發你、使你憶念，你聽我說。『』眾比丘不知道如何給予允許？因此事稟告佛陀，佛陀說：『有五件事可以給予允許。應當說：』告訴我、指示我、揭發我、使我憶念，我聽你說。『這被稱為五種允許。』又，在現前的情況下不知道如何給予允許？佛陀說：『有五種給予允許的方式：』你因為什麼揭發我？是親眼看見嗎？是聽來的嗎？是懷疑嗎？是身體所犯？是口頭所犯？『還有五種現前給予允許的方式：』你揭發我犯波羅夷（斷頭罪）、僧伽婆尸沙（僧殘罪）、波逸提（單墮罪）、波羅提提舍尼（悔過罪）、突吉羅耶（惡作罪）嗎？『還有五種現前給予允許的方式：』你揭發我犯惡口突吉羅耶（粗惡語輕罪）嗎？犯偷蘭遮突吉羅耶（重罪）嗎？犯毗尼突吉羅耶（違犯戒律輕罪）嗎？犯眾學法耶（違犯眾多戒律）？犯威儀耶（違犯威儀）？『還有五種現前應當給予允許的方式：』你揭發我什麼事？是有殘餘的罪過、沒有殘餘的罪過、有殘餘但沒有殘餘的罪過、在村落中犯的罪、在阿練若（寂靜處）'
【English Translation】 English version: If a kind Acarya (teacher) is not respected, there is transgression. 『There are five kinds of Uposatha (observance days): reciting the precepts Uposatha, mindfulness Uposatha, solitary dwelling Uposatha, purification Uposatha, and self-permission Uposatha. These are called the five kinds of Uposatha.』 Some Bhikkhus (monks) do not ask for permission before accusing others of offenses, causing them to remember their transgressions. The accused Bhikkhus become resentful. They reported this matter to the Buddha, and the Buddha said, 『From now on, without first asking for permission, one must not accuse others of offenses to make them remember. If one accuses and makes them remember, it is a Dukkhata offense (minor offense).』 Some guilty individuals in the Sangha (monastic community) lack respect and respectful speech. The Buddha said, 『If they come, they should be taught to abide by five practices: instruct them to rise from their seats, arrange their robes to expose one shoulder, remove their sandals, kneel on their right knee, and place their palms together in front of them.』 Some who accuse others lack respect. The Buddha said, 『They should be taught to abide by five practices: instruct them to rise from their seats, expose their right shoulder, remove their sandals, kneel on their right knee, and place their palms together in front of them.』 The Bhikkhus did not know how to ask for permission. The Buddha said, 『There are five matters for asking permission. One should say to them: 「I will now tell you, show you, accuse you, and remind you; listen to me.」』 The Bhikkhus did not know how to grant permission. They reported this matter to the Buddha, and the Buddha said, 『There are five matters for granting permission. One should say: 「Tell me, show me, accuse me, and remind me; I will listen to you.」 This is called the five permissions.』 Furthermore, they did not know how to grant permission in the presence of the accused. The Buddha said, 『There are five ways to grant permission: 「Why do you accuse me? Did you see it? Did you hear it? Do you suspect it? Was it committed by the body? Was it committed by speech?」』 There are also five ways to grant permission in the presence of the accused: 『Do you accuse me of committing Parajika (defeat), Sanghadisesa (formal meeting offense), Pacittiya (expiation), Patidesaniya (confession), or Dukkata (wrongdoing)?』 There are also five ways to grant permission in the presence of the accused: 『Do you accuse me of committing harsh speech Dukkhata (minor offense of harsh speech)? Did you commit Thullaccaya Dukkhata (grave offense)? Did you commit Vinaya Dukkhata (minor offense against monastic rules)? Did you violate the Sekhiya rules (training rules)? Did you violate the etiquette?』 There are also five ways in which permission should be granted in the presence of the accused: 『What do you accuse me of? Is it an offense with remainder, an offense without remainder, an offense with and without remainder, an offense committed in a village, or an offense committed in Aranya (secluded place)?
處犯？』」如是現前語已生怖畏，佛言：「有五事現前應安慰：莫怖；莫驚；莫覆藏；莫走；莫群黨，莫不犯言犯，莫群黨已，犯言不犯。更有五事應安慰：『我不兇暴說、不受不具足事、亦不直受、不受不定說、我當三問汝。』」如是安慰時，彼作異種語，佛言：「應以五事撿究問是事：更以異事答當記識；若默然當記識；有惱他所犯不見過，當作不見擯；見罪不悔，當作不作擯；檢究惡邪見，惡邪見不捨已，當作不捨惡邪見擯舉。更有五法應撿究：應苦切作苦切、應依止作依止、應驅出作驅出、應下意作下意、應覓罪相作覓罪相。如是優波離！是名乞聽安慰。有羞無羞人來時，應知乞聽、應知與聽。又非法者不應助，如法者應助。優波離！我見比丘舉他，非實不以實、非時不以時、粗惡不以軟善、有瞋無慈、無益利不以益利。若比丘不實舉他有是五事，應教令生悔：若不實舉他，無實有悔，是事應置。非時不以時、粗惡不以軟善、有瞋無慈、無益不以益利。優波離！是比丘以非實舉他，有五事應教令生悔。優波離！是名五事不實舉他，應斷。被非實舉者，有五事不應悔：非實不以實、非時不以時、惡不以善、瞋不以慈、無益不以益利。優波離！被非實舉者，有是五事不應悔。優波離！我見比丘舉他，實非不實、時
【現代漢語翻譯】 『處犯了嗎？』像這樣直接問話已經產生了畏懼，佛陀說：『有五件事發生時應該安慰：不要害怕；不要驚慌；不要隱瞞；不要逃跑；不要結黨，不要說沒犯的說成犯了，不要結黨之後，又說犯了的說成沒犯。』還有五件事應該安慰：『我不會用兇暴的語言說你、不接受不完整的事情、也不直接接受、不接受不確定的說法、我將問你三次。』 像這樣安慰時，他說了別的話，佛陀說：『應該用五件事來詳細詢問這件事：如果用別的事情來回答，應當記住；如果沉默，應當記住；如果有人犯了錯卻不承認，就當沒看見而擯除；如果承認罪過卻不懺悔，就當他沒做過而擯除；詳細審查他的邪見，如果他不捨棄邪見，就當他沒捨棄邪見而擯除。』還有五種方法應該詳細審查：應該嚴厲的就嚴厲、應該依靠的就依靠、應該驅逐的就驅逐、應該謙卑的就謙卑、應該尋找罪相的就尋找罪相。 『像這樣，優波離（Upali）！這叫做請求聽聞和安慰。有羞恥心和沒有羞恥心的人來時，應該知道請求聽聞，應該知道給予聽聞。』又不合法的人不應該幫助，如法的人應該幫助。『優波離（Upali）！我看見比丘（bhiksu）舉發他人，不是真實的卻說成真實的、不是時候卻說成是時候、粗暴惡劣卻說成柔軟善良、有嗔恨心沒有慈悲心、沒有利益卻說成有利益。如果比丘（bhiksu）不真實地舉發他人有這五件事，應該教導他生起後悔：如果不真實地舉發他人，沒有真實的後悔，這件事應該擱置。不是時候卻說成是時候、粗暴惡劣卻說成柔軟善良、有嗔恨心沒有慈悲心、沒有利益卻說成有利益。優波離（Upali）！這個比丘（bhiksu）用不真實的事情舉發他人，有五件事應該教導他生起後悔。優波離（Upali）！這叫做五件事不真實地舉發他人，應該斷除。』 『被不真實地舉發的人，有五件事不應該後悔：不是真實的卻說成真實的、不是時候卻說成是時候、惡劣卻說成善良、嗔恨卻說成慈悲、沒有利益卻說成有利益。優波離（Upali）！被不真實地舉發的人，有這五件事不應該後悔。優波離（Upali）！我看見比丘（bhiksu）舉發他人，真實而不是不真實、是時候
【English Translation】 'Did you transgress?' As soon as this direct question is asked, fear arises. The Buddha said, 'When five things are present, one should offer comfort: Do not be afraid; do not be alarmed; do not conceal; do not run away; do not form factions, do not say 'not transgressed' when it is transgressed, and after forming factions, do not say 'not transgressed' when it is transgressed.' There are five more things to offer comfort: 'I will not speak harshly, I will not accept incomplete matters, nor will I accept directly, I will not accept uncertain statements, I will ask you three times.' When comforting in this way, he speaks differently. The Buddha said, 'One should investigate this matter with five things: If he answers with something else, it should be noted; if he is silent, it should be noted; if someone has committed an offense but it is not acknowledged, it should be ignored and dismissed; if he acknowledges the offense but does not repent, it should be treated as if he did not commit it and dismissed; examine his wrong views in detail, and if he does not abandon his wrong views, he should be dismissed as not abandoning his wrong views.' There are five more methods to investigate: One should be strict when strictness is needed, one should rely when reliance is needed, one should expel when expulsion is needed, one should be humble when humility is needed, and one should seek out the signs of transgression. 'In this way, Upali! This is called requesting to be heard and comforted. When people with and without shame come, one should know to request to be heard, and one should know to grant a hearing.' Furthermore, one should not help those who are unlawful, and one should help those who are lawful. 'Upali! I see monks (bhiksu) accusing others, saying it is true when it is not, saying it is the right time when it is not, saying it is gentle and kind when it is coarse and evil, having anger without compassion, saying it is beneficial when it is not. If a monk (bhiksu) falsely accuses another of these five things, he should be taught to feel remorse: If he falsely accuses another, without genuine remorse, this matter should be set aside. Saying it is the right time when it is not, saying it is gentle and kind when it is coarse and evil, having anger without compassion, saying it is beneficial when it is not. Upali! This monk (bhiksu) accuses another with false things, and he should be taught to feel remorse for these five things. Upali! This is called falsely accusing another with five things, and it should be stopped.' 'Those who are falsely accused should not regret five things: saying it is true when it is not, saying it is the right time when it is not, saying it is good when it is evil, saying it is compassion when it is anger, saying it is beneficial when it is not. Upali! Those who are falsely accused should not regret these five things. Upali! I see monks (bhiksu) accusing others, truthfully and not untruthfully, at the right time
非不時、善非不善、慈非不慈、益非不益，是名五實舉比丘不生悔。優波離！被實舉者有五事應悔：是實非不實、時非不時、善非不善、慈非不慈、益非不益，是名五被實舉者應悔。
「有五非法語：非實不以實、非時不以時、非善不以善、非慈不以慈、非益不以益。有五如法語：實非不實、時非不時、善非不善、慈非不慈、益非不益。
「有五嫌呵：責、不責、問、約敕、教。責者，有所責，謂莫淫、莫偷、莫殺生、莫身相觸、莫殺草、莫過中食、莫飲酒，是名責。不責者，不淫、不偷、不殺生、不身相觸、不殺草、不過中食、不飲酒。問者，問言：『淫耶？盜耶？殺生耶？身相觸耶？殺草耶？過中食耶？飲酒耶？』約敕者，若淫墮地獄、餓鬼、畜生中；若偷、若殺生、若身相觸、殺草、過中食、飲酒，生地獄、餓鬼、畜生中。教者，言：『不應淫、不應偷、不應殺生、不應身相觸、不應殺草、不應過中食、不應飲酒。』更有五嫌呵：責、不責、問、現他過、激列他。責、不責、問，如先說。現他過者，我不淫他淫，隨語得突吉羅。我不偷、不殺、不身相觸、不殺草、不過中食、不飲酒、他飲酒，隨語得突吉羅，是名現他過。激列者，激列言：『我不淫、不偷、不殺生、不身相觸、不殺草、不過中食、
【現代漢語翻譯】 現代漢語譯本： 『在不適當的時候』說成『適當的時候』，『不善』說成『善』，『不慈悲』說成『慈悲』，『無益』說成『有益』，這稱為五種如實地檢舉比丘，不會產生後悔。優波離（Upali）！被如實檢舉的人有五件事應該後悔：所說是『真實的』卻說成『不真實的』，『不適當的時候』卻說成『適當的時候』，『不善』卻說成『善』，『不慈悲』卻說成『慈悲』，『無益』卻說成『有益』，這稱為五種被如實檢舉者應該後悔的事情。
『有五種不如法的言語：不真實的卻說成真實的，不適當的時候卻說成適當的時候，不善的卻說成善的，不慈悲的卻說成慈悲的，無益的卻說成有益的。有五種如法的言語：真實的卻說成不真實的，適當的時候卻說成不適當的時候，善的卻說成不善的，慈悲的卻說成不慈悲的，有益的卻說成無益的。』
『有五種令人嫌惡和呵斥的行為：責備、不責備、詢問、約束告誡、教導。責備是指，有所責備，即告誡不要邪淫、不要偷盜、不要殺生、不要身體接觸、不要殺害草木、不要過午食用、不要飲酒，這稱為責備。不責備是指，不邪淫、不偷盜、不殺生、不身體接觸、不殺害草木、不過午食用、不飲酒。詢問是指，詢問說：『你邪淫了嗎？偷盜了嗎？殺生了嗎？身體接觸了嗎？殺害草木了嗎？過午食用了嗎？飲酒了嗎？』約束告誡是指，如果邪淫，會墮入地獄、餓鬼、畜生道中；如果偷盜、殺生、身體接觸、殺害草木、過午食用、飲酒，會生地獄、餓鬼、畜生道中。教導是指，說：『不應該邪淫、不應該偷盜、不應該殺生、不應該身體接觸、不應該殺害草木、不應該過午食用、不應該飲酒。』還有五種令人嫌惡和呵斥的行為：責備、不責備、詢問、揭露他人過失、激烈地指責他人。責備、不責備、詢問，如先前所說。揭露他人過失是指，我不邪淫而他說人邪淫，隨口說出就犯了突吉羅（Dukkata，一種輕罪）。我不偷盜、不殺生、不身體接觸、不殺害草木、不過午食用、不飲酒，而他說人飲酒，隨口說出就犯了突吉羅，這稱為揭露他人過失。激烈地指責是指，激烈地指責說：『我不邪淫、不偷盜、不殺生、不身體接觸、不殺害草木、不過午食用、』
【English Translation】 English version: 'Saying 'untimely' as 'timely,' 'unwholesome' as 'wholesome,' 'uncompassionate' as 'compassionate,' 'unbeneficial' as 'beneficial,' this is called five ways of truthfully accusing a Bhikkhu (monk), which will not cause regret. Upali! A person who is truthfully accused has five things to regret: saying 'it is true' as 'it is not true,' 'untimely' as 'timely,' 'unwholesome' as 'wholesome,' 'uncompassionate' as 'compassionate,' 'unbeneficial' as 'beneficial,' these are called five things that a truthfully accused person should regret.
'There are five unrighteous speeches: saying what is not true as true, what is not timely as timely, what is not wholesome as wholesome, what is not compassionate as compassionate, what is not beneficial as beneficial. There are five righteous speeches: saying what is true as not true, what is timely as not timely, what is wholesome as unwholesome, what is compassionate as uncompassionate, what is beneficial as unbeneficial.'
'There are five things that cause aversion and reproach: blaming, not blaming, questioning, admonishing, teaching. Blaming means blaming for something, that is, admonishing not to commit sexual misconduct, not to steal, not to kill, not to have bodily contact, not to kill plants, not to eat after noon, not to drink alcohol, this is called blaming. Not blaming means not committing sexual misconduct, not stealing, not killing, not having bodily contact, not killing plants, not eating after noon, not drinking alcohol. Questioning means asking: 'Did you commit sexual misconduct? Did you steal? Did you kill? Did you have bodily contact? Did you kill plants? Did you eat after noon? Did you drink alcohol?' Admonishing means, if one commits sexual misconduct, one will fall into hell, the realm of hungry ghosts, or the animal realm; if one steals, kills, has bodily contact, kills plants, eats after noon, or drinks alcohol, one will be born in hell, the realm of hungry ghosts, or the animal realm. Teaching means saying: 'One should not commit sexual misconduct, one should not steal, one should not kill, one should not have bodily contact, one should not kill plants, one should not eat after noon, one should not drink alcohol.' There are also five things that cause aversion and reproach: blaming, not blaming, questioning, revealing others' faults, vehemently criticizing others. Blaming, not blaming, questioning, as mentioned earlier. Revealing others' faults means, I do not commit sexual misconduct, but he accuses others of sexual misconduct, uttering such words incurs a Dukkata (a minor offense). I do not steal, do not kill, do not have bodily contact, do not kill plants, do not eat after noon, do not drink alcohol, but he accuses others of drinking alcohol, uttering such words incurs a Dukkata, this is called revealing others' faults. Vehemently criticizing means vehemently criticizing, saying: 'I do not commit sexual misconduct, do not steal, do not kill, do not have bodily contact, do not kill plants, do not eat after noon,'
不飲酒。』是名激列。
「有五調伏：苦切、依止、驅出、下意、不見擯。
「有五舉事：見舉、聞舉、疑舉、身犯、口犯。
「復有五舉事：犯波羅夷、僧伽婆尸沙、波逸提、波羅提提舍尼、突吉羅。
「復有五舉事：惡口，突吉羅；偷蘭遮，突吉羅；毗尼，突吉羅；眾學法，突吉羅；威儀，突吉羅。
「持律者有五利益。何等五？戒身牢固，無能教者，說戒經時無所畏難，能斷他疑，能立正法。
「持律復有五利：知犯、知不犯、知輕、知重、善廣誦戒。
「持律有五利：知出家法、知羯磨、知威儀、知依止、知障道法、不障道法。
「有五事，闥利吒比丘不能滅諍：非法言法、法言非法、非毗尼言毗尼、毗尼言非毗尼、犯言不犯。是名五事，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：非法言非法、法言法、非毗尼言非毗尼、毗尼言毗尼、犯言犯。
「復有五，闥利吒比丘不能滅諍：不犯言犯、犯言不犯、輕言重、重言輕、有殘言無殘。是名五事，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：犯言犯、不犯言不犯、輕言輕、重言重、殘言殘。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：有殘言無殘、無殘言有殘
【現代漢語翻譯】 現代漢語譯本 『不飲酒。』這叫做激烈的行為。
『有五種調伏的方法：嚴厲的斥責、責令依止、驅逐、使其謙卑、不見擯。
『有五種舉罪的事由：因見到而舉罪、因聽到而舉罪、因懷疑而舉罪、身體違犯戒律、口頭違犯戒律。
『又有五種舉罪的事由：犯波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）、波逸提（Pāyantika，單墮罪）、波羅提提舍尼（Prātideśanīya，向彼悔罪）、突吉羅（Duṣkṛta，惡作罪）。
『又有五種舉罪的事由：惡口，犯突吉羅（Duṣkṛta，惡作罪）；偷蘭遮（Sthūlātyaya，粗罪），犯突吉羅（Duṣkṛta，惡作罪）；毗尼（Vinaya，戒律），犯突吉羅（Duṣkṛta，惡作罪）；眾學法，犯突吉羅（Duṣkṛta，惡作罪）；威儀，犯突吉羅（Duṣkṛta，惡作罪）。
『持律者有五種利益。哪五種？戒身牢固，沒有人能教導他，在說戒經時無所畏懼，能夠斷除他人的疑惑，能夠確立正法。
『持律又有五種利益：知道什麼是犯戒，知道什麼是不犯戒，知道什麼是輕罪，知道什麼是重罪，能夠很好地廣泛背誦戒律。
『持律有五種利益：知道出家的方法，知道羯磨（Karma，業）的運作，知道威儀，知道依止，知道什麼是障礙修道的法，什麼是不障礙修道的法。
『有五件事，愚鈍的比丘不能平息諍論：說非法為法、說法為非法、說非毗尼（Vinaya，戒律）為毗尼（Vinaya，戒律）、說毗尼（Vinaya，戒律）為非毗尼（Vinaya，戒律）、說犯戒為不犯戒。這稱為五件事，愚鈍的比丘不能平息諍論。有五件事，愚鈍的比丘能平息諍論：說非法為非法、說法為法、說非毗尼（Vinaya，戒律）為非毗尼（Vinaya，戒律）、說毗尼（Vinaya，戒律）為毗尼（Vinaya，戒律）、說犯戒為犯戒。
『又有五件事，愚鈍的比丘不能平息諍論：說不犯戒為犯戒、說犯戒為不犯戒、說輕罪為重罪、說重罪為輕罪、說有殘罪為無殘罪。這稱為五件事，愚鈍的比丘不能平息諍論。又有五件事，愚鈍的比丘能平息諍論：說犯戒為犯戒、說不犯戒為不犯戒、說輕罪為輕罪、說重罪為重罪、說殘罪為殘罪。這稱為五件事，愚鈍的比丘能平息諍論。
『又有五件事，愚鈍的比丘不能平息諍論：說有殘罪為無殘罪、說無殘罪為有殘罪
【English Translation】 English version 'Abstaining from intoxicants.' This is called intense practice.
'There are five ways of subduing: harsh rebuke, requiring dependence, expulsion, humbling, and banishment from sight.'
'There are five grounds for accusation: accusation based on seeing, accusation based on hearing, accusation based on suspicion, bodily transgression, and verbal transgression.'
'Again, there are five grounds for accusation: committing a Pārājika (defeat), a Saṃghāvaśeṣa (formal meeting offense), a Pāyantika (expiation offense), a Prātideśanīya (confession offense), and a Duṣkṛta (wrongdoing).'
'Again, there are five grounds for accusation: abusive speech, a Duṣkṛta (wrongdoing); a Sthūlātyaya (serious offense), a Duṣkṛta (wrongdoing); Vinaya (discipline), a Duṣkṛta (wrongdoing); rules of training, a Duṣkṛta (wrongdoing); deportment, a Duṣkṛta (wrongdoing).'
'A keeper of the Vinaya (discipline) has five benefits. What five? The body of precepts is firm, there is no one who can instruct him, he has no fear when reciting the Prātimokṣa (code of monastic rules), he can resolve the doubts of others, and he can establish the true Dharma.'
'A keeper of the Vinaya (discipline) has five more benefits: knowing what is an offense, knowing what is not an offense, knowing what is a light offense, knowing what is a heavy offense, and being able to recite the precepts well and extensively.'
'A keeper of the Vinaya (discipline) has five benefits: knowing the rules of ordination, knowing the Karma (action), knowing the deportment, knowing the dependence, and knowing what are the obstructing and non-obstructing factors to the path.'
'There are five things that a foolish bhikkhu (monk) cannot settle a dispute: saying what is unlawful is lawful, saying what is lawful is unlawful, saying what is not Vinaya (discipline) is Vinaya (discipline), saying what is Vinaya (discipline) is not Vinaya (discipline), saying what is an offense is not an offense. These are the five things that a foolish bhikkhu (monk) cannot settle a dispute. There are five things that a foolish bhikkhu (monk) can settle a dispute: saying what is unlawful is unlawful, saying what is lawful is lawful, saying what is not Vinaya (discipline) is not Vinaya (discipline), saying what is Vinaya (discipline) is Vinaya (discipline), saying what is an offense is an offense.'
'Again, there are five things that a foolish bhikkhu (monk) cannot settle a dispute: saying what is not an offense is an offense, saying what is an offense is not an offense, saying what is a light offense is a heavy offense, saying what is a heavy offense is a light offense, saying what has residual offenses is without residual offenses. These are the five things that a foolish bhikkhu (monk) cannot settle a dispute. Again, there are five things that a foolish bhikkhu (monk) can settle a dispute: saying what is an offense is an offense, saying what is not an offense is not an offense, saying what is a light offense is a light offense, saying what is a heavy offense is a heavy offense, saying what has residual offenses has residual offenses. These are the five things that a foolish bhikkhu (monk) can settle a dispute.'
'Again, there are five things that a foolish bhikkhu (monk) cannot settle a dispute: saying what has residual offenses is without residual offenses, saying what is without residual offenses has residual offenses
、常所行事言非常所行事、非常所行事言是常所行事、斗諍相言，是名五事不能滅諍。復有五事，闥利吒比丘能滅諍：有殘言有殘、無殘言無殘、常所行事言是常所行事、非常所行事言非常所行事、不鬥諍相言，是名五事能滅諍。
「復有五，闥利吒比丘不能滅諍：不通利毗尼、不能分別相似句義、不能善說戒、不能令有疑者親近、不能立正法。是名五事，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：通利毗尼、能分別相似句義、善說戒、能令有疑者親近、能立正法。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：破戒、破見、不能如法求滅諍事、不能通經與阿毗曇相應、不能分別句義相應。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：不破戒、不破見、能求滅諍事、能通經與阿毗曇相應、能分別句義相應。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：不能和合眾、不能取二眾意、不能止二諍、不能斷罪所受法、不能次第說。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：能和合眾、能取二眾意、能止二諍、能斷罪所受經法、能次第說。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：不善取滅諍事、
【現代漢語翻譯】 現代漢語譯本： 有五種情況不能平息爭端：把通常做的事說成不是通常做的事，把不是通常做的事說成是通常做的事，互相爭鬥謾罵。這稱為五種不能平息爭端的情況。又有五種情況，闥利吒(Tālízhà)比丘能夠平息爭端：說有殘缺就是有殘缺，說沒有殘缺就是沒有殘缺，把通常做的事說成是通常做的事，把不是通常做的事說成不是通常做的事，不互相爭鬥謾罵。這稱為五種能夠平息爭端的情況。 又有五種情況，闥利吒(Tālízhà)比丘不能平息爭端：不精通毗尼(Vinaya，戒律)，不能分辨相似語句的含義，不能很好地講解戒律，不能讓有疑問的人親近，不能確立正法。這稱為五種闥利吒(Tālízhà)比丘不能平息爭端的情況。又有五種情況，闥利吒(Tālízhà)比丘能夠平息爭端：精通毗尼(Vinaya，戒律)，能分辨相似語句的含義，善於講解戒律，能讓有疑問的人親近，能確立正法。這稱為五種闥利吒(Tālízhà)比丘能夠平息爭端的情況。 又有五種情況，闥利吒(Tālízhà)比丘不能平息爭端：違犯戒律，持有錯誤的見解，不能如法地尋求平息爭端的方法，不能通達與阿毗曇(Abhidhamma，論藏)相應的經典，不能分辨語句的含義。這稱為五種闥利吒(Tālízhà)比丘不能平息爭端的情況。又有五種情況，闥利吒(Tālízhà)比丘能夠平息爭端：不違犯戒律，不持有錯誤的見解，能尋求平息爭端的方法，能通達與阿毗曇(Abhidhamma，論藏)相應的經典，能分辨語句的含義。這稱為五種闥利吒(Tālízhà)比丘能夠平息爭端的情況。 又有五種情況，闥利吒(Tālízhà)比丘不能平息爭端：不能使僧團和合，不能採納雙方的意見，不能停止雙方的爭論，不能裁決罪行所依據的法規，不能按次第講述。這稱為五種闥利吒(Tālízhà)比丘不能平息爭端的情況。又有五種情況，闥利吒(Tālízhà)比丘能夠平息爭端：能使僧團和合，能採納雙方的意見，能停止雙方的爭論，能裁決罪行所依據的經法，能按次第講述。這稱為五種闥利吒(Tālízhà)比丘能夠平息爭端的情況。 又有五種情況，闥利吒(Tālízhà)比丘不能平息爭端：不能很好地採取平息爭端的方法……
【English Translation】 English version: There are five things that cannot extinguish disputes: saying what is usually done is not usually done, saying what is not usually done is what is usually done, and quarreling with each other. These are called the five things that cannot extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes: saying what is defective is defective, saying what is not defective is not defective, saying what is usually done is what is usually done, saying what is not usually done is not usually done, and not quarreling with each other. These are called the five things that can extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes: not being proficient in the Vinaya (毗尼, monastic rules), not being able to distinguish the meaning of similar sentences, not being able to explain the precepts well, not being able to let those who have doubts approach, and not being able to establish the correct Dharma (正法, teachings). These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes: being proficient in the Vinaya (毗尼, monastic rules), being able to distinguish the meaning of similar sentences, being good at explaining the precepts, being able to let those who have doubts approach, and being able to establish the correct Dharma (正法, teachings). These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes: breaking the precepts, holding wrong views, not being able to seek ways to extinguish disputes according to the Dharma, not being able to understand the scriptures corresponding to the Abhidhamma (阿毗曇, Buddhist philosophical texts), and not being able to distinguish the meaning of sentences. These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes: not breaking the precepts, not holding wrong views, being able to seek ways to extinguish disputes, being able to understand the scriptures corresponding to the Abhidhamma (阿毗曇, Buddhist philosophical texts), and being able to distinguish the meaning of sentences. These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes: not being able to harmonize the Sangha (眾, monastic community), not being able to take the opinions of both sides, not being able to stop the disputes of both sides, not being able to judge the laws based on sins, and not being able to speak in order. These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes: being able to harmonize the Sangha (眾, monastic community), being able to take the opinions of both sides, being able to stop the disputes of both sides, being able to judge the scriptures based on sins, and being able to speak in order. These are called the five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) can do to extinguish disputes. There are also five things that a Tālízhà (闥利吒) Bhikkhu (比丘, monk) cannot do to extinguish disputes: not being good at taking measures to extinguish disputes...
不能善知諍起因緣、不能善和諍、不能善滅諍、不能滅已令更不起。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：能善取滅諍事、善知諍起因緣、能善和諍、能善滅諍、滅已更不令起。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：愛、瞋、怖、癡、不能善滅諍。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：不愛、不瞋、不怖、不癡、能善滅諍。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：不能分別相似句義；不應贊而贊、應贊而不讚；不應清凈令清凈、應清凈不令清凈；不應敬而敬、應敬而不敬。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：能分別相似句義；不應贊不讚、應贊而贊；不應清凈不令清凈、應清凈令清凈；不應敬不敬、應敬而敬。是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：不能善分別句義；僧中恃力而說；不從他乞聽便舉他罪；於他有嫌，悔過已故有嫌見，有嫌說他事；不能止諍。是名五，闥利吒比丘不能滅諍。復有五，闥利吒比丘能滅諍：善知分別句義；不恃力說；乞聽而舉；於他無嫌，悔過已無嫌見；能滅諍。是名五，闥利吒比丘能滅諍。
「知食人有五事，先未
【現代漢語翻譯】 現代漢語譯本： 『不能很好地瞭解爭端發生的因緣、不能很好地調和爭端、不能很好地平息爭端、平息之後不能使它不再發生。這被稱為五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。又有五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：能很好地採取平息爭端的措施、很好地瞭解爭端發生的因緣、能很好地調和爭端、能很好地平息爭端、平息之後不再使它發生。這被稱為五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。
『又有五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：愛、瞋（chēn，嗔恨）、怖（bù，恐懼）、癡（chī，愚癡）、不能很好地平息爭端。這被稱為五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。又有五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：不愛、不瞋（chēn，嗔恨）、不怖（bù，恐懼）、不癡（chī，愚癡）、能很好地平息爭端。這被稱為五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。
『又有五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：不能分辨相似語句的含義；不應該讚揚的卻讚揚、應該讚揚的卻不讚揚；不應該使之清凈的卻使之清凈、應該使之清凈的卻不使之清凈；不應該尊敬的卻尊敬、應該尊敬的卻不尊敬。這被稱為五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。又有五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：能分辨相似語句的含義；不應該讚揚的就不讚揚、應該讚揚的就讚揚；不應該使之清凈的就不使之清凈、應該使之清凈的就使之清凈；不應該尊敬的就不尊敬、應該尊敬的就尊敬。這被稱為五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。
『又有五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：不能很好地分辨語句的含義；在僧團中依仗勢力而說話；不請求允許就揭發他人的罪過；對他人有嫌隙，懺悔之後仍然懷有嫌隙，懷有嫌隙就說他人的是非；不能阻止爭端。這被稱為五種不能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。又有五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵：能很好地瞭解分辨語句的含義；不依仗勢力說話；請求允許之後才揭發他人的罪過；對他人沒有嫌隙，懺悔之後不再懷有嫌隙；能平息爭端。這被稱為五種能平息爭端的Tā lì zhà（闥利吒）比丘的特徵。
『瞭解供養食物的人有五件事，先未
【English Translation】 English version: 'Unable to properly understand the causes and conditions of disputes arising, unable to properly reconcile disputes, unable to properly extinguish disputes, and unable to prevent them from arising again after they have been extinguished. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes. Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes: able to properly take measures to extinguish disputes, properly understand the causes and conditions of disputes arising, able to properly reconcile disputes, able to properly extinguish disputes, and not allow them to arise again after they have been extinguished. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes.'
'Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes: attachment (love), anger (hatred), fear, delusion (ignorance), and unable to properly extinguish disputes. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes. Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes: non-attachment, non-anger (hatred), non-fear, non-delusion (ignorance), and able to properly extinguish disputes. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes.'
'Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes: unable to distinguish the meaning of similar statements; praising what should not be praised, and not praising what should be praised; making impure what should not be made pure, and not making pure what should be made pure; respecting what should not be respected, and not respecting what should be respected. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes. Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes: able to distinguish the meaning of similar statements; not praising what should not be praised, and praising what should be praised; not making impure what should not be made pure, and making pure what should be made pure; not respecting what should not be respected, and respecting what should be respected. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes.'
'Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes: unable to properly distinguish the meaning of statements; speaking relying on power in the Sangha; exposing the faults of others without asking for permission; holding grudges against others, still holding grudges after repentance, and speaking ill of others when holding grudges; unable to stop disputes. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who cannot extinguish disputes. Again, there are five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes: able to properly understand and distinguish the meaning of statements; not speaking relying on power; exposing faults after asking for permission; having no grudges against others, and no longer holding grudges after repentance; able to extinguish disputes. These are called the five characteristics of a Tā lì zhà (闥利吒) Bhikkhu who can extinguish disputes.'
'Knowing that the person who offers food has five things, before'
差不應差、若差應置：愛、瞋、怖、癡、不知得不得。是名五，知食人先未差不應差、已差應置。復有五事，知食人先未差應差、若已差不應置：無愛、無瞋、無怖、無癡、知得不得。是名五，應差知食人。
「復有五事，知食人未差不應差、已差不應約敕：愛、瞋、怖、癡、不知得不得，是名五。
「復有五，知食人未差應差、已差應約敕：不愛、瞋、怖、癡、知得不得。是名五，應差知食人。
「復有五，不應差、已差應滅：愛、瞋、怖、癡、不知得不得，是名五。復有五，知食人未差應差、已差不應滅：不愛、瞋、怖、癡、知得不得。是名五，應差不應滅也。如是應滅，如是不應滅。如是應呵、如是不應呵；如是應舉、如是不應舉；如是應毀、如是不應毀；如是迷亂、如是不迷亂；如是應嫌、如是不應嫌；生疑悔、無疑悔；有犯、無犯；有事、無事；有惱、無惱；惱他、不惱他；變異、不變異；熱、不熱；愛語、不愛語；有損、無損；差賢聖、賢聖所贊；向惡道、不向惡道；趣地獄、趣天上；生死久遠、生死不久遠；住生死、入泥洹。如差知食人，十三人亦如是。
「有五事，諍難滅：不求僧斷、不順佛語、不如法白、二眾諍心不息、所犯不求清凈，是名五，諍難滅。復有五，諍易滅
【現代漢語翻譯】 現代漢語譯本： 不應該處罰的，如果處罰了應該糾正：愛（貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）、不知得不得（不知道是否允許），這稱為五種情況，瞭解食物的人在未犯錯時不應處罰，已經處罰了應該糾正。又有五種情況，瞭解食物的人在未犯錯時應該處罰，如果已經犯錯不應該糾正：無愛（沒有貪愛）、無瞋（沒有嗔恨）、無怖（沒有恐懼）、無癡（沒有愚癡）、知得不得（知道是否允許），這稱為五種情況，應該處罰了解食物的人。 又有五種情況，瞭解食物的人在未犯錯時不應該處罰，已經處罰了不應該訓誡：愛（貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）、不知得不得（不知道是否允許），這稱為五種情況。 又有五種情況，瞭解食物的人在未犯錯時應該處罰，已經處罰了應該訓誡：不愛（沒有貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）、知得不得（知道是否允許），這稱為五種情況，應該處罰了解食物的人。 又有五種情況，不應該處罰，已經處罰了應該取消：愛（貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）、不知得不得（不知道是否允許），這稱為五種情況。又有五種情況，瞭解食物的人在未犯錯時應該處罰，已經處罰了不應該取消：不愛（沒有貪愛）、瞋（嗔恨）、怖（恐懼）、癡（愚癡）、知得不得（知道是否允許），這稱為五種情況，應該處罰不應該取消。像這樣應該取消，像這樣不應該取消。像這樣應該呵斥，像這樣不應該呵斥；像這樣應該舉發，像這樣不應該舉發；像這樣應該譭謗，像這樣不應該譭謗；像這樣迷惑混亂，像這樣不迷惑混亂；像這樣應該嫌棄，像這樣不應該嫌棄；產生懷疑後悔，不產生懷疑後悔；有犯戒，沒有犯戒；有事端，沒有事端；有惱怒，沒有惱怒；惱怒他人，不惱怒他人；變異，不變異；熱惱，不熱惱；愛語，不愛語；有損害，沒有損害；違背賢聖，賢聖所讚歎；走向惡道，不走向惡道；趨向地獄，趨向天上；生死長久，生死不久遠；安住生死，進入涅槃（泥洹）。像瞭解食物的人一樣處罰，十三種人也像這樣。 有五種情況，爭端難以平息：不尋求僧團裁決、不順從佛陀的教導、不如法稟告、僧團大眾爭執之心不停止、所犯的戒律不尋求清凈，這稱為五種情況，爭端難以平息。又有五種情況，爭端容易平息。
【English Translation】 English version: What should not be penalized, if penalized, should be rectified: attachment (love), aversion (anger), fear, delusion (ignorance), not knowing whether it is permissible or not. These are called the five cases where one who understands food should not penalize someone who has not erred, and should rectify if they have been penalized. There are also five cases where one who understands food should penalize someone who has not erred, and should not rectify if they have erred: non-attachment (no love), non-aversion (no anger), non-fear, non-delusion (no ignorance), knowing whether it is permissible or not. These are called the five cases where one should penalize someone who understands food. There are also five cases where one who understands food should not penalize someone who has not erred, and should not admonish if they have been penalized: attachment (love), aversion (anger), fear, delusion (ignorance), not knowing whether it is permissible or not. These are called the five cases. There are also five cases where one who understands food should penalize someone who has not erred, and should admonish if they have been penalized: non-attachment (no love), aversion (anger), fear, delusion (ignorance), knowing whether it is permissible or not. These are called the five cases where one should penalize someone who understands food. There are also five cases where one should not penalize, and if penalized, should revoke: attachment (love), aversion (anger), fear, delusion (ignorance), not knowing whether it is permissible or not. These are called the five cases. There are also five cases where one who understands food should penalize someone who has not erred, and should not revoke if they have been penalized: non-attachment (no love), aversion (anger), fear, delusion (ignorance), knowing whether it is permissible or not. These are called the five cases where one should penalize and not revoke. Thus, it should be revoked, and thus it should not be revoked. Thus, it should be reproached, and thus it should not be reproached; thus, it should be exposed, and thus it should not be exposed; thus, it should be defamed, and thus it should not be defamed; thus, it is confusing, and thus it is not confusing; thus, it should be disliked, and thus it should not be disliked; giving rise to doubt and regret, not giving rise to doubt and regret; having transgressions, not having transgressions; having incidents, not having incidents; having annoyance, not having annoyance; annoying others, not annoying others; changing, not changing; hot, not hot; loving speech, not loving speech; having harm, not having harm; opposing the virtuous and holy, praised by the virtuous and holy; heading towards evil paths, not heading towards evil paths; tending towards hell, tending towards heaven; long duration of birth and death, not long duration of birth and death; abiding in birth and death, entering Nirvana (Nirvana). Just as penalizing one who understands food, so too are the thirteen types of people. There are five things that make disputes difficult to resolve: not seeking the Sangha's (monastic community) judgment, not complying with the Buddha's teachings, not reporting according to the Dharma (law), the minds of the two assemblies not ceasing to quarrel, not seeking purification for the offenses committed. These are called the five things that make disputes difficult to resolve. There are also five things that make disputes easy to resolve.
：求僧斷、順佛語、如法白、二眾諍心息、所犯求清凈，是名五，諍易滅。
「有五事不應取諍：諍心不息、依恃官勢、依恃白衣、有勢力者不依僧、不依闥利吒比丘，是名五不應取諍。有五事應取諍：諍心息、不恃官勢、不恃白衣、有勢力者依僧、依闥利吒比丘，是名五應取諍。
「優波離！闥利吒比丘取諍時有五事：自觀觀他已應取諍、先來戒清凈、多聞廣知經法、僧中多有持修妒路毗尼摩多羅伽者、有說佛法處能取。僧中多有上座闥利吒比丘、中座比丘、下座比丘，二眾和合如法分別。僧中多有持戒者，乃至不破小戒。依修多羅，善求覓除滅二諍，利益安樂眾生，憐愍世間生人天因緣，是名自觀觀他。
「有五事諍難滅：共諍比丘依恃官、恃白衣、恃白衣故惱上座、與白衣衣食不與法、不如法求諍，是名五諍難滅。有五事諍易滅：不恃官、不恃白衣、不惱僧、與白衣法不與衣食、如法求諍，是名五諍易滅。
「復有五事諍難滅：二眾以力取諍、不善取諍、不善取滅諍事、不善取滅諍義、諍比丘不敬上座中座下座比丘，是名五諍難滅。有五事諍易滅：二眾不以力取諍、善取諍、善取滅諍事、善取滅諍義、諍比丘恭敬上座闥利吒比丘中座比丘下座比丘，是名五諍易滅。
「復有五事
【現代漢語翻譯】 現代漢語譯本：請求僧團裁決（求僧斷），遵循佛陀的教導（順佛語），如法稟白（如法白），使兩方僧眾的爭端平息（二眾諍心息），所犯戒律得以清凈（所犯求清凈），這五件事，能使爭端容易平息（諍易滅）。
『有五種情況不應該發起爭端：爭端之心無法平息（諍心不息），依仗官府的勢力（依恃官勢），依仗在家信徒（依恃白衣），有權勢的人不依靠僧團（有勢力者不依僧），不依靠精通斷諍之法的比丘（不依闥利吒比丘），這五種情況不應該發起爭端。有五種情況應該發起爭端：爭端之心能夠平息（諍心息），不依仗官府的勢力（不恃官勢），不依仗在家信徒（不恃白衣），有權勢的人依靠僧團（有勢力者依僧），依靠精通斷諍之法的比丘（依闥利吒比丘），這五種情況應該發起爭端。
『優波離（Upali）！精通斷諍之法的比丘（闥利吒比丘）在處理爭端時應具備五種條件：自己觀察（自觀）並觀察他人（觀他）之後才應處理爭端，先前持戒清凈（先來戒清凈），博學廣聞，通曉經律（多聞廣知經法），僧團中有很多持修妒路（Sutras，經）、毗尼（Vinaya，律）、摩多羅伽（Matrika，論）的比丘，在能夠宣說佛法的地方才能處理爭端。僧團中有很多上座（長老）精通斷諍之法的比丘（闥利吒比丘）、中座比丘、下座比丘，兩方僧眾和合，如法地進行辨別。僧團中有很多持戒者，乃至不違犯小戒。依據修多羅（Sutra，經），善於尋求方法來消除爭端，利益安樂眾生，憐憫世間眾生，成為人天得度的因緣，這叫做自己觀察並觀察他人。
『有五種情況使爭端難以平息：爭端比丘依仗官府（依恃官）、依仗在家信徒（恃白衣）、因為依仗在家信徒而惱亂上座（恃白衣故惱上座）、給予在家信徒衣食而不依法（與白衣衣食不與法）、不如法地尋求爭端（不如法求諍），這五種情況使爭端難以平息。有五種情況使爭端容易平息：不依仗官府（不恃官）、不依仗在家信徒（不恃白衣）、不惱亂僧團（不惱僧）、給予在家信徒佛法而不給予衣食（與白衣法不與衣食）、如法地尋求爭端（如法求諍），這五種情況使爭端容易平息。
『又有五種情況使爭端難以平息：兩方僧眾以武力解決爭端（二眾以力取諍）、不善於處理爭端（不善取諍）、不善於消除爭端之事（不善取滅諍事）、不善於消除爭端之義（不善取滅諍義）、爭端比丘不尊敬上座（長老）、中座、下座比丘（諍比丘不敬上座中座下座比丘），這五種情況使爭端難以平息。有五種情況使爭端容易平息：兩方僧眾不以武力解決爭端（二眾不以力取諍）、善於處理爭端（善取諍）、善於消除爭端之事（善取滅諍事）、善於消除爭端之義（善取滅諍義）、爭端比丘恭敬上座（長老）精通斷諍之法的比丘（闥利吒比丘）、中座比丘、下座比丘（諍比丘恭敬上座闥利吒比丘中座比丘下座比丘），這五種情況使爭端容易平息。
『又有五種情況……
【English Translation】 English version: Requesting a Sangha judgment (求僧斷), following the Buddha's teachings (順佛語), reporting truthfully and according to the Dharma (如法白), causing the minds of both Sangha factions to be at peace (二眾諍心息), seeking purification of offenses committed (所犯求清凈), these five things are called 'easy to extinguish disputes' (諍易滅).
'There are five things for which disputes should not be initiated: when the mind of contention cannot be calmed (諍心不息), relying on the power of officials (依恃官勢), relying on lay supporters (依恃白衣), when powerful individuals do not rely on the Sangha (有勢力者不依僧), and not relying on a Taltrijata (闥利吒) Bhikkhu (比丘, monk), these are called the five things for which disputes should not be initiated. There are five things for which disputes should be initiated: when the mind of contention can be calmed (諍心息), not relying on the power of officials (不恃官勢), not relying on lay supporters (不恃白衣), when powerful individuals rely on the Sangha (有勢力者依僧), and relying on a Taltrijata (闥利吒) Bhikkhu (比丘, monk), these are called the five things for which disputes should be initiated.'
'Upali (優波離)! A Taltrijata (闥利吒) Bhikkhu (比丘, monk) should have five qualities when handling disputes: he should initiate disputes after observing himself (自觀) and observing others (觀他), he should have been pure in precepts from the beginning (先來戒清凈), he should be learned and widely knowledgeable in the scriptures (多聞廣知經法), there should be many Bhikkhus (比丘, monks) in the Sangha who uphold the Sutras (修妒路), Vinaya (毗尼), and Matrika (摩多羅伽), and he should be able to handle disputes in a place where the Dharma can be spoken. There should be many senior Taltrijata (闥利吒) Bhikkhus (比丘, monks), middle-ranking Bhikkhus (比丘, monks), and junior Bhikkhus (比丘, monks) in the Sangha, and the two factions should be in harmony and discern matters according to the Dharma. There should be many who uphold the precepts in the Sangha, even to the point of not breaking minor precepts. Relying on the Sutras (修多羅), skillfully seeking to eliminate disputes, benefiting and bringing happiness to sentient beings, having compassion for the world, and creating the causes and conditions for humans and gods to attain liberation, this is called observing oneself and observing others.'
'There are five things that make disputes difficult to extinguish: a disputing Bhikkhu (比丘, monk) relying on officials (依恃官), relying on lay supporters (恃白衣), causing trouble to senior monks because of relying on lay supporters (恃白衣故惱上座), giving food and clothing to lay supporters without following the Dharma (與白衣衣食不與法), and seeking disputes unlawfully (不如法求諍), these are called the five things that make disputes difficult to extinguish. There are five things that make disputes easy to extinguish: not relying on officials (不恃官), not relying on lay supporters (不恃白衣), not troubling the Sangha (不惱僧), giving the Dharma to lay supporters but not food and clothing (與白衣法不與衣食), and seeking disputes lawfully (如法求諍), these are called the five things that make disputes easy to extinguish.'
'Again, there are five things that make disputes difficult to extinguish: the two factions resolving disputes by force (二眾以力取諍), not skillfully handling disputes (不善取諍), not skillfully eliminating the causes of disputes (不善取滅諍事), not skillfully eliminating the meaning of disputes (不善取滅諍義), and a disputing Bhikkhu (比丘, monk) not respecting senior, middle-ranking, and junior Bhikkhus (比丘, monks) (諍比丘不敬上座中座下座比丘), these are called the five things that make disputes difficult to extinguish. There are five things that make disputes easy to extinguish: the two factions not resolving disputes by force (二眾不以力取諍), skillfully handling disputes (善取諍), skillfully eliminating the causes of disputes (善取滅諍事), skillfully eliminating the meaning of disputes (善取滅諍義), and a disputing Bhikkhu (比丘, monk) respecting senior Taltrijata (闥利吒) Bhikkhus (比丘, monks), middle-ranking Bhikkhus (比丘, monks), and junior Bhikkhus (比丘, monks) (諍比丘恭敬上座闥利吒比丘中座比丘下座比丘), these are called the five things that make disputes easy to extinguish.'
'Again, there are five things...'
不應取諍：依恃官、依恃白衣、惱僧、與白衣衣食不與法、不如法求諍，是名五不應取諍。復有五事應取諍：不恃官、不恃白衣、不惱僧、與白衣法不與衣食、如法求諍，是名五應取諍。
「復有五事不應取諍：二眾以力取諍、不善取諍、不善取滅諍事、不善取滅諍義、不敬上座中座下座，是名五不應取諍。復有五事應取諍：二眾不以力取諍、善取諍、善取滅諍事、善取滅諍義、恭敬上座闥利吒比丘中座下座比丘，是名五事應取諍。
「復有五事，闥利吒比丘不能滅諍：不善誦毗尼、不能說相似句義、諍比丘執所犯事如鉤鎖難解、不滿五歲依止他、不解十直。是名五法，闥利吒比丘不能滅諍。復有五法成就，闥利吒比丘能滅諍：善誦毗尼、善能分別相似句義、諍比丘不執所犯、滿五歲不依止他、解十直。是名五，闥利吒比丘能滅諍。」
佛語優波離：「闥利吒比丘取諍時，應以五事觀：此中誰先來清凈持戒？誰多聞智慧、善誦阿含？誰于師如法？誰信佛法僧？誰不輕佛戒？是名五。闥利吒比丘應以此五事善觀諍者。又優波離！有諍比丘到闥利吒比丘邊求斷諍相言時，是闥利吒比丘以此五事觀已取諍：誰先來持戒清凈？誰多聞誦阿含？誰有呵責事？先不與闥利吒比丘有嫌耶？能取滅諍如佛法毗尼滅？
【現代漢語翻譯】 現代漢語譯本： 不應發起爭端的情況有五種：依仗官府勢力、依仗在家信徒勢力、惱亂僧眾、為在家信徒提供不符合戒律的衣食、不如法地尋求爭端，這被稱為五種不應發起爭端的情況。 反之，應發起爭端的情況也有五種：不依仗官府勢力、不依仗在家信徒勢力、不惱亂僧眾、為在家信徒提供符合戒律的衣食、如法地尋求爭端，這被稱為五種應發起爭端的情況。
不應發起爭端的情況還有五種：僧團以武力解決爭端、不善巧地發起爭端、不善巧地平息爭端事件、不善巧地平息爭端意義、不尊敬上座（長老）、中座、下座，這被稱為五種不應發起爭端的情況。 反之，應發起爭端的情況也有五種：僧團不以武力解決爭端、善巧地發起爭端、善巧地平息爭端事件、善巧地平息爭端意義、恭敬上座（長老）闥利吒（Tālidha，音譯，人名）比丘、中座、下座比丘，這被稱為五種應發起爭端的情況。
還有五種情況，闥利吒（Tālidha）比丘無法平息爭端：不善於背誦《毗尼》（Vinaya，戒律）、不能解釋相似語句的含義、爭端比丘堅持所犯之事如同鉤鎖難以解開、不滿五年依止他人、不理解十種正直的行為。這被稱為五種闥利吒比丘無法平息爭端的情況。 反之，具備五種條件，闥利吒（Tālidha）比丘能夠平息爭端：善於背誦《毗尼》（Vinaya，戒律）、善於分辨相似語句的含義、爭端比丘不堅持所犯之事、滿五年不依止他人、理解十種正直的行為。這被稱為五種闥利吒比丘能夠平息爭端的情況。
佛陀告訴優波離（Upāli，佛陀十大弟子之一，持戒第一）說：『闥利吒（Tālidha）比丘在處理爭端時，應該從五個方面觀察：這些人中誰最先清凈持戒？誰博學多聞、智慧深厚、善於背誦《阿含》（Āgama，佛教經典）？誰對師長如法？誰信仰佛、法、僧三寶？誰不輕視佛陀的戒律？』這被稱為五個方面。闥利吒（Tālidha）比丘應該用這五個方面好好觀察爭端者。還有，優波離（Upāli）！如果有爭端比丘來到闥利吒（Tālidha）比丘處尋求解決爭端，闥利吒（Tālidha）比丘應該用這五個方面觀察后再處理爭端：誰最先持戒清凈？誰博學多聞、背誦《阿含》（Āgama，佛教經典）？誰有應該被呵責的行為？之前是否與闥利吒（Tālidha）比丘有嫌隙？能否像佛陀的教法和《毗尼》（Vinaya，戒律）那樣平息爭端？
【English Translation】 English version: There are five instances where disputes should not be initiated: relying on the power of officials, relying on the support of laypeople, disturbing the Sangha (monastic community), providing laypeople with food and clothing that do not conform to the Dharma (teachings) and Vinaya (monastic rules), and seeking disputes in an unlawful manner. These are known as the five instances where disputes should not be initiated. Conversely, there are five instances where disputes should be initiated: not relying on the power of officials, not relying on the support of laypeople, not disturbing the Sangha, providing laypeople with food and clothing that conform to the Dharma and Vinaya, and seeking disputes in a lawful manner. These are known as the five instances where disputes should be initiated.
There are also five instances where disputes should not be initiated: the Sangha resolving disputes with force, initiating disputes unskillfully, settling dispute matters unskillfully, settling the meaning of disputes unskillfully, and not respecting the senior (elder) monks, middle-ranking monks, and junior monks. These are known as the five instances where disputes should not be initiated. Conversely, there are five instances where disputes should be initiated: the Sangha not resolving disputes with force, initiating disputes skillfully, settling dispute matters skillfully, settling the meaning of disputes skillfully, and respecting the senior (elder) monk Tālidha (name of a person) Bhikkhu (monk), middle-ranking monks, and junior monks. These are known as the five instances where disputes should be initiated.
There are also five instances where Tālidha Bhikkhu cannot settle disputes: not being proficient in reciting the Vinaya (monastic rules), not being able to explain the meaning of similar statements, the disputing Bhikkhu clinging to the offense as if it were a hook and chain difficult to untangle, not having completed five years of dependence on others, and not understanding the ten kinds of upright conduct. These are known as the five instances where Tālidha Bhikkhu cannot settle disputes. Conversely, possessing five qualities, Tālidha Bhikkhu is able to settle disputes: being proficient in reciting the Vinaya, being able to distinguish the meaning of similar statements, the disputing Bhikkhu not clinging to the offense, having completed five years of non-dependence on others, and understanding the ten kinds of upright conduct. These are known as the five instances where Tālidha Bhikkhu is able to settle disputes.
The Buddha said to Upāli (one of the ten great disciples of the Buddha, foremost in upholding the Vinaya): 'When Tālidha Bhikkhu is handling disputes, he should observe from five aspects: among these people, who was the first to purely uphold the precepts? Who is learned, wise, and skilled in reciting the Āgama (Buddhist scriptures)? Who is in accordance with the Dharma towards their teacher? Who has faith in the Buddha, Dharma, and Sangha? Who does not belittle the Buddha's precepts?' These are known as the five aspects. Tālidha Bhikkhu should carefully observe the disputants using these five aspects. Furthermore, Upāli! If a disputing Bhikkhu comes to Tālidha Bhikkhu seeking to resolve the dispute, Tālidha Bhikkhu should observe using these five aspects before handling the dispute: Who was the first to purely uphold the precepts? Who is learned and recites the Āgama? Who has actions that should be reproached? Has there been prior animosity with Tālidha Bhikkhu? Can the dispute be settled in accordance with the Buddha's teachings and the Vinaya?'
是名優波離！有諍比丘相言時，闥利吒比丘以五事觀。」
十誦律卷第四十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十(第八誦之三)
後秦北印度三藏弗若多羅譯增一法之三五法下
「有五事群黨能于僧中起諍，如是起諍多有惱亂，減損天人：有諍比丘以非法約敕、有群黨說、輕讀誦修多羅比丘、遮說戒者、助斗諍相言。是名五事，有群黨僧中起諍，如是起諍多有惱亂，減損天人。有五事，不群黨僧中不起諍，如是不起諍不惱亂，增益天人：有諍比丘如法約敕、不群黨說、敬誦修多羅者、不遮說戒者、不助斗諍相言。是名五非群黨不起諍，如是不起諍故不惱亂，增益天人。
「有五舉事者有羞不能次第答：若上座問時不能次第答、若問時怖問異答異、恃群黨輕上座、非法言法、法言非法，是名五舉事者羞不能次第答。有五舉事者為他所難能次第答：若上座問時能次第答、問時不怖、問答不異、不恃群黨、不輕上座、非法言非法、法言法，是名五，為人所難能次第答。
「有五事，舉事人羞不能次第答：不善知句義；先有嫌取二諍根本、若白衣沙彌諍根本，使他比丘舉；不知修多羅句義若說不定；不知比丘三事所住見聞疑處。是名五，舉事人不能
【現代漢語翻譯】 現代漢語譯本：『優波離（Upali，佛陀十大弟子之一，持戒第一）！當有爭端的比丘互相爭論時，闥利吒（Tāḷiṭa）比丘以五件事來觀察。』
十誦律卷第四十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十(第八誦之三)
後秦北印度三藏弗若多羅譯增一法之三五法下
『有五件事會導致僧團中產生爭端，這樣的爭端會帶來許多煩惱，減損天人的福報：有爭端的比丘以不合法的規定來約束他人、結黨營私、輕視誦讀修多羅（sūtra，經）的比丘、阻止他人說戒、幫助爭鬥和爭吵。這被稱為五件事，會導致僧團中產生爭端，這樣的爭端會帶來許多煩惱，減損天人的福報。有五件事，不會導致僧團中產生爭端，這樣不起爭端就不會帶來煩惱，增益天人的福報：有爭端的比丘以如法的規定來約束他人、不結黨營私、尊敬誦讀修多羅的人、不阻止他人說戒、不幫助爭鬥和爭吵。這被稱為五件事，不會導致僧團中產生爭端，這樣不起爭端就不會帶來煩惱，增益天人的福報。
『有五種被舉發的人會因為羞愧而不能有條理地回答問題：如果上座（長老）提問時不能有條理地回答、如果提問時因為害怕而回答錯誤或回答不同、仗恃自己的黨羽而輕視上座、把不合法的說成合法的、把合法的說成不合法的，這被稱為五種被舉發的人會因為羞愧而不能有條理地回答問題。有五種被舉發的人即使被他人責難也能有條理地回答問題：如果上座提問時能有條理地回答、提問時不害怕、回答不錯誤也不不同、不仗恃自己的黨羽、不輕視上座、把不合法的說成不合法的、把合法的說成合法的，這被稱為五種即使被他人責難也能有條理地回答問題。
『有五件事，導致舉發他人的人因為羞愧而不能有條理地回答問題：不善於理解語句的含義；先前有嫌隙而抓住兩次爭端的根本原因不放、如果是白衣（在家信徒）或沙彌（śrāmaṇera，出家男眾）爭端的根本原因，就唆使其他比丘去舉發；不瞭解修多羅語句的含義而說法不確定；不瞭解比丘所依的三事，即見、聞、疑之處。這被稱為五件事，導致舉發他人的人不能有條理地回答問題。
【English Translation】 English version: 'O, Upali (one of the ten principal disciples of the Buddha, foremost in upholding the precepts)! When bhikkhus (monks) are in dispute, Tāḷiṭa bhikkhu observes with five things.'
Vinaya in Ten Recitations, Scroll 49 Taisho Tripitaka Volume 23 No. 1435 Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 50 (Third of the Eighth Recitation)
Translated by Tripiṭaka Dharmagupta of Northern India during the Later Qin dynasty, the Lower Section of the Three-Five Dharmas of the Ekottara Agama
'There are five things that can cause disputes in the Sangha (monastic community), and such disputes bring much trouble and diminish the blessings of gods and humans: bhikkhus in dispute use unlawful rules to restrain others, form factions, despise bhikkhus who recite the sutras (discourses of the Buddha), prevent others from reciting the precepts, and help in fighting and quarreling. These are called the five things that cause disputes in the Sangha, and such disputes bring much trouble and diminish the blessings of gods and humans. There are five things that do not cause disputes in the Sangha, and not having disputes does not bring trouble and increases the blessings of gods and humans: bhikkhus in dispute use lawful rules to restrain others, do not form factions, respect those who recite the sutras, do not prevent others from reciting the precepts, and do not help in fighting and quarreling. These are called the five things that do not cause disputes in the Sangha, and not having disputes does not bring trouble and increases the blessings of gods and humans.'
'There are five types of accused persons who are ashamed and cannot answer questions in an orderly manner: if the elder (senior monk) asks a question, they cannot answer in an orderly manner; if they are asked a question, they are afraid and answer incorrectly or differently; they rely on their own factions and despise the elder; they say that what is unlawful is lawful, and that what is lawful is unlawful. These are called the five types of accused persons who are ashamed and cannot answer questions in an orderly manner. There are five types of accused persons who can answer questions in an orderly manner even when criticized by others: if the elder asks a question, they can answer in an orderly manner; they are not afraid when asked a question; their answers are not incorrect or different; they do not rely on their own factions; they do not despise the elder; they say that what is unlawful is unlawful, and that what is lawful is lawful. These are called the five types of accused persons who can answer questions in an orderly manner even when criticized by others.'
'There are five things that cause the accuser to be ashamed and unable to answer questions in an orderly manner: they are not good at understanding the meaning of sentences; they previously had a grudge and seize upon the root causes of two disputes; if it is the root cause of a dispute between a layman (householder) or a śrāmaṇera (novice monk), they instigate other bhikkhus to accuse; they do not understand the meaning of the sutra sentences and their statements are uncertain; they do not understand the three things that bhikkhus rely on, namely, what is seen, heard, and doubted. These are called the five things that cause the accuser to be unable to answer questions in an orderly manner.'
次第答。有五法，舉事比丘為人所難能次第答：知句義；先無嫌不取二諍根本、不求白衣沙彌諍根本；不使他比丘舉；知修多羅句義說定；知比丘三事所住見聞疑處。是名五法，舉事比丘為人所難能次第答。
「有五種成羯磨：現前成、與欲成、同見成、從有信優婆塞聞成、作羯磨竟默然已成。
「有五法共要：若乞聽已不舉他，是事應此處說共要、此事應彼處說共要、此事應隨處說共要、隨汝所犯事我樂示汝、出過已如惡馬難調拔橛合韁驅去。」
佛語優波離：「求義比丘從他聞義時，有五事應善分別義：是實非實；時非時；似義不似義；是義起斗諍相言，僧破僧惱僧別僧異；於是義不起斗諍相言，僧不破不惱不別不異。優波離！是名求義比丘從他聞義時以五事善分別義。
「比丘有五事能使僧不生清凈：謂說佛法僧戒過、不隨威儀，是名五事能使僧生不清凈。有五事能使僧生清凈：謂不說佛法僧戒過、隨威儀，是名五事能使僧生清凈。
「有五事，闥利吒比丘不能滅諍：不如根本說、趣說、因他說、所說不與句義相應、以不相應句義說。有五事闥利吒比丘能滅諍：如根本說、不趣說、不因他說、所說與句義相應、不以不相應句義說，是名五法闥利吒比丘能滅諍。復有五法，闥利吒
【現代漢語翻譯】 現代漢語譯本： 逐步回答。有五種方法，提起事件的比丘能為人所難能地逐步回答：知道語句的含義；事先沒有嫌隙，不採取兩種爭端的根本原因，不尋求在家居士或沙彌（śrāmaṇera，佛教術語，指出家修行的男子）爭端的根本原因；不讓其他比丘提起（爭端）；知道修多羅（sūtra，佛經）語句的含義並確定地說出；知道比丘在三種情況下所處的位置，即見、聞、疑之處。這被稱為五種方法，提起事件的比丘能為人所難能地逐步回答。
『有五種羯磨（karma，佛教術語，指行為、業力）可以成立：現前成立、與欲成立、同見成立、從有信心的優婆塞（upāsaka，佛教術語，指在家男居士）處聽聞成立、作羯磨完畢默然成立。』
『有五種共同遵守的事項：如果請求聽取后不提起他人（的過失），這件事應該在此處說共同遵守的事項，這件事應該在那裡說共同遵守的事項，這件事應該隨處說共同遵守的事項，無論你犯了什麼事我都樂意告訴你，改正過錯后就像難以馴服的惡馬一樣，拔掉木樁，用韁繩驅趕它。』
佛對優波離（Upāli，佛陀十大弟子之一，持戒第一）說：『尋求意義的比丘從他人那裡聽聞意義時，有五件事應該善於分辨意義：是真實的還是不真實的；是時候還是不是時候；像是意義還是不像意義；這個意義是否會引起爭鬥、互相指責，導致僧團分裂、惱怒、分離、不同；這個意義是否不會引起爭鬥、互相指責，導致僧團不分裂、不惱怒、不分離、不不同。優波離！這被稱為尋求意義的比丘從他人那裡聽聞意義時用五件事善於分辨意義。』
『比丘有五件事能使僧團不生清凈：即說佛、法、僧、戒的過失，不遵循威儀，這被稱為五件事能使僧團生不清凈。有五件事能使僧團生清凈：即不說佛、法、僧、戒的過失，遵循威儀，這被稱為五件事能使僧團生清凈。』
『有五件事，闥利吒（Tālitā，人名）比丘不能平息爭端：不如實地說根本原因、只說表面、因為他人說、所說的不與語句含義相應、用不相應的語句含義說。有五件事闥利吒比丘能平息爭端：如實地說根本原因、不說表面、不因為他人說、所說的與語句含義相應、不用不相應的語句含義說，這被稱為五種方法，闥利吒
【English Translation】 English version: To answer in order. There are five qualities that a Bhikkhu (monk) who raises a matter possesses to be able to answer sequentially, which are difficult for others: knowing the meaning of sentences; having no prior animosity, not taking up the root causes of two disputes, not seeking the root causes of disputes from laymen or Śrāmaṇeras (novice monks); not allowing other Bhikkhus to raise (disputes); knowing the meaning of Sūtra (Buddhist scriptures) sentences and speaking definitively; knowing the three situations where Bhikkhus reside, namely places of seeing, hearing, and doubt. These are called the five qualities that a Bhikkhu who raises a matter possesses to be able to answer sequentially, which are difficult for others.
'There are five ways a Karma (action, deed) can be established: established by presence, established by consent, established by common view, established by hearing from a faithful Upāsaka (layman), established by silence after performing the Karma.'
'There are five matters to be jointly observed: if, after requesting to be heard, one does not raise (the faults) of others, this matter should be spoken of here as a matter to be jointly observed, this matter should be spoken of there as a matter to be jointly observed, this matter should be spoken of everywhere as a matter to be jointly observed, whatever you have done wrong, I am happy to show you, and after correcting the fault, like a difficult-to-tame bad horse, pull out the stake and drive it away with reins.'
The Buddha said to Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts): 'When a Bhikkhu seeking meaning hears meaning from others, there are five things one should be good at distinguishing: whether it is true or not true; whether it is the right time or not the right time; whether it resembles meaning or does not resemble meaning; whether this meaning will cause strife, mutual accusation, leading to the Sangha (monastic community) being split, annoyed, separated, and different; whether this meaning will not cause strife, mutual accusation, leading to the Sangha not being split, not annoyed, not separated, and not different. Upāli! This is called a Bhikkhu seeking meaning being good at distinguishing meaning with five things when hearing meaning from others.'
'There are five things that a Bhikkhu can do that cause the Sangha not to be pure: namely, speaking of the faults of the Buddha, Dharma (teachings), Sangha, and precepts, and not following proper conduct. These are called the five things that can cause the Sangha to be impure. There are five things that can cause the Sangha to be pure: namely, not speaking of the faults of the Buddha, Dharma, Sangha, and precepts, and following proper conduct. These are called the five things that can cause the Sangha to be pure.'
'There are five things that Tālitā (name of a Bhikkhu) cannot do to quell disputes: not speaking truthfully about the root cause, only speaking superficially, speaking because of others, what is said not corresponding to the meaning of the sentences, and speaking with sentences whose meaning does not correspond. There are five things that Tālitā Bhikkhu can do to quell disputes: speaking truthfully about the root cause, not speaking superficially, not speaking because of others, what is said corresponding to the meaning of the sentences, and not speaking with sentences whose meaning does not correspond. These are called the five qualities that Tālitā
比丘不能滅諍：不籌量受他所說、受他不具足語、受他趣語、受他不定語、不三重問。是名五法，闥利吒比丘不能滅諍。有五事，貴比丘能滅諍：籌量受他語、受具足語、不受趣語、不受不定語、三重問，是名五，貴比丘能滅諍。
「復有五事貴比丘不能滅諍：自說不能了義、亦不解他所說、不能令他解所說、重說擾亂忘失句義、不知修多羅句義，是名五事貴比丘不能滅諍。
「復有五事，貴比丘能滅諍：自說能了、解他所說、所說能令他解、不重說不失句義、不失修多羅句義，是名五，貴比丘能滅諍。復有五事，貴比丘不能滅諍：不差自說、事未成便先說、不知和合眾所說、惱他、重說擾亂，是名五事，貴比丘不能滅諍。有五事，貴比丘能滅諍：差而說、事成便說、知和合眾所說、不惱他、不重說，是名五事，貴比丘能滅諍。
「復有五法成就，貴比丘持律者不差自說：若是上座若上座等、若是說戒人若說戒人等、觀群黨有力勢、若白僧、若欲呵上座，是名五法，貴比丘持律他不差得自說。有五法，貴比丘持律得自說：若諍比丘破戒輕戒無威儀、如小兒無智、不廣知毗尼、樂作非法無羞、無羞群黨，是名五法。闥利吒比丘持律有五法成就不差得說。
「又上座比丘五事應呵：若破戒輕戒無
【現代漢語翻譯】 現代漢語譯本 比丘不能平息爭端，因為他們不仔細衡量別人所說的話，不接受完整的話語，接受帶有偏見的話語，接受不確定的話語，並且不進行三次提問。這被稱為五種導致『闥利吒』（Tālichā，人名）比丘無法平息爭端的行為。有五件事，優秀的（貴）比丘能夠平息爭端：仔細衡量別人所說的話，接受完整的話語，不接受帶有偏見的話語，不接受不確定的話語，並且進行三次提問。這被稱為五種優秀的（貴）比丘能夠平息爭端的行為。 還有五件事導致優秀的（貴）比丘無法平息爭端：自己說的話不能完全表達意思，也不能理解別人所說的話，不能使別人理解自己所說的話，重複說話擾亂並忘記了語句的含義，不知道『修多羅』（Sūtra，經）的語句含義。這被稱為五種導致優秀的（貴）比丘無法平息爭端的行為。 還有五件事，優秀的（貴）比丘能夠平息爭端：自己說的話能夠完全表達意思，能夠理解別人所說的話，所說的話能夠使別人理解，不重複說話不丟失語句的含義，不丟失『修多羅』（Sūtra，經）的語句含義。這被稱為五種優秀的（貴）比丘能夠平息爭端的行為。還有五件事，優秀的（貴）比丘無法平息爭端：不按順序自己說，事情還沒有完成就先說，不知道如何協調大眾所說的話，惱怒他人，重複說話擾亂。這被稱為五種導致優秀的（貴）比丘無法平息爭端的行為。有五件事，優秀的（貴）比丘能夠平息爭端：按順序說，事情完成之後再說，知道如何協調大眾所說的話，不惱怒他人，不重複說話。這被稱為五種優秀的（貴）比丘能夠平息爭端的行為。 還有五種條件成就，優秀的（貴）比丘，作為持戒者，可以不按順序自己說：如果是上座（長老），或者與上座（長老）同等地位的人，如果是說戒人，或者與說戒人同等地位的人，觀察群體有力量和勢力，或者稟告僧團，或者想要呵斥上座（長老）。這被稱為五種條件，優秀的（貴）比丘，作為持戒者，可以不按順序自己說。有五種條件，優秀的（貴）比丘可以自己說：如果爭論的比丘違犯了戒律，犯了輕微的戒律，沒有威儀，像小孩子一樣沒有智慧，不廣泛瞭解『毗尼』（Vinaya，律），喜歡做非法的事情，沒有羞恥心，沒有羞恥心的群體。這被稱為五種條件。『闥利吒』（Tālichā）比丘，作為持戒者，有五種條件成就，可以不按順序說。 還有，上座（長老）比丘有五件事應該被呵斥：如果違犯了戒律，犯了輕微的戒律，沒有...
【English Translation】 English version A Bhikkhu (monk) cannot settle disputes if they do not carefully consider what others say, do not accept complete statements, accept biased statements, accept uncertain statements, and do not ask three times. These are called the five ways in which a 『Tālichā』 (name) Bhikkhu cannot settle disputes. There are five things that a noble Bhikkhu can do to settle disputes: carefully consider what others say, accept complete statements, do not accept biased statements, do not accept uncertain statements, and ask three times. These are called the five ways in which a noble Bhikkhu can settle disputes. Furthermore, there are five things that cause a noble Bhikkhu to be unable to settle disputes: their own words cannot fully express the meaning, they cannot understand what others say, they cannot make others understand what they say, repeating words confuses and forgets the meaning of the sentences, and they do not know the meaning of the sentences in the 『Sūtra』 (scripture). These are called the five things that cause a noble Bhikkhu to be unable to settle disputes. Furthermore, there are five things that a noble Bhikkhu can do to settle disputes: their own words can fully express the meaning, they can understand what others say, what they say can make others understand, not repeating words does not lose the meaning of the sentences, and not losing the meaning of the sentences in the 『Sūtra』 (scripture). These are called the five things that a noble Bhikkhu can do to settle disputes. There are also five things that a noble Bhikkhu cannot do to settle disputes: not speaking in order, speaking before things are completed, not knowing how to coordinate what the masses say, annoying others, repeating words confuses. These are called the five things that cause a noble Bhikkhu to be unable to settle disputes. There are five things that a noble Bhikkhu can do to settle disputes: speaking in order, speaking after things are completed, knowing how to coordinate what the masses say, not annoying others, not repeating words. These are called the five things that a noble Bhikkhu can do to settle disputes. Furthermore, there are five conditions that, when achieved, allow a noble Bhikkhu, as a keeper of the precepts, to speak out of order: if they are a 『Thera』 (elder), or someone of equal status to a 『Thera』 (elder), if they are a speaker of the precepts, or someone of equal status to a speaker of the precepts, observing that the group has power and influence, or reporting to the Sangha (community), or wanting to rebuke a 『Thera』 (elder). These are called the five conditions that allow a noble Bhikkhu, as a keeper of the precepts, to speak out of order. There are five conditions that allow a noble Bhikkhu to speak for themselves: if the disputing Bhikkhu has violated the precepts, committed minor violations of the precepts, has no dignity, is like a child without wisdom, does not widely know the 『Vinaya』 (discipline), likes to do illegal things, has no shame, a group with no shame. These are called the five conditions. A 『Tālichā』 (name) Bhikkhu, as a keeper of the precepts, has five conditions achieved, and can speak out of order. Furthermore, there are five things for which a 『Thera』 (elder) Bhikkhu should be rebuked: if they have violated the precepts, committed minor violations of the precepts, have no...
威儀、如小兒無智、不廣知毗尼、樂於非法、非法群黨，是名上座有五事應呵。上座比丘復有五事應呵：若上座惡邪見、惡邪見故生倒見、樂非法非時說非實說、于正法中趣有所說無羞、無羞群黨，是名上座有五事應呵。
「優波離！僧中斷事比丘，若欲到僧中斷事時，應先住五法然後往到僧中：應恭敬恭敬入脫革屣，不覆右肩不覆頭；又應恭敬恭敬入脫革屣，不覆右肩不現胸；又應恭敬恭敬入脫革屣，不覆右肩不反抄衣；又應恭敬恭敬入脫革屣，不覆右肩不得披衣令兩向；又應恭敬恭敬入慚愧譭譽不異善心慈心憐愍心，不說世間事。在座坐時，應生善心，不僧中無恭敬恭敬心。」佛語優波離：「如是僧中斷事時，有斗諍者，是斷事比丘，應囑授已從座起去，若善說者應默然住。優波離！僧中斷事比丘，應在自坐處說法。若自說若勸他說言：『比丘汝說法。』
「有五大賊：劫賊、盜賊、詐取賊、詆謾賊、受寄賊。
「有五種取他物：劫取、盜取、詐取、詆謾取、法取，是名五取。
「有五種人不應與聽：無羞人、無所畏人、先有嫌人、少智人、欲舍比丘法人。
「有五種施無福：施女人、施戲具、施畫男女合像、施酒、施非法語，是名五無福施。
「復有五無福：施器仗、施
【現代漢語翻譯】 現代漢語譯本： 『威儀不足、如同無知孩童、不廣泛瞭解毗尼（Vinaya，戒律）、喜好非法之事、與非法之徒結黨，這被稱為上座（長老比丘）的五種應受呵責之處。上座比丘還有另外五種應受呵責之處：如果上座持有邪惡的見解、因邪見而產生顛倒的認知、喜歡在不適當的時間說不合法的事情和不真實的話語、對於正法中的任何言論都毫無羞恥之心、與無恥之徒結黨，這被稱為上座的五種應受呵責之處。』 『優波離（Upali，佛陀十大弟子之一，持戒第一）！僧團中負責斷事的比丘，如果想要到僧團中處理事務時，應當先安住於五種行爲準則，然後再前往僧團：應當恭敬地進入，脫掉鞋子，不遮蓋右肩，不遮蓋頭部；又應當恭敬地進入，脫掉鞋子，不遮蓋右肩，不露出胸部；又應當恭敬地進入，脫掉鞋子，不遮蓋右肩，不反手抄衣；又應當恭敬地進入，脫掉鞋子，不遮蓋右肩，不得披衣使兩邊分開；又應當恭敬地進入，心中懷有慚愧，對於讚揚和誹謗都能平等對待，保持善良的心、慈悲的心和憐憫的心，不說世俗之事。在座位上坐下時，應當生起善良的心，不在僧團中表現出不恭敬的行為。』佛陀告訴優波離：『像這樣在僧團中處理事務時，如果有爭鬥發生，這位斷事的比丘，應當囑咐完畢后就從座位上起身離開，如果有人善於說法，就應當保持沉默。優波離！僧團中負責斷事的比丘，應當在自己的座位處說法。可以自己說，也可以勸他人說：『比丘，請您說法。』 『有五種大盜：強盜、竊賊、詐騙賊、誹謗賊、受寄不還賊。』 『有五種奪取他人財物的方式：搶奪、偷盜、欺詐、誹謗、以不正當的手段獲取，這被稱為五取。』 『有五種人不應該被允許聽戒：無羞恥之人、無所畏懼之人、先前有嫌隙之人、缺少智慧之人、想要捨棄比丘法之人。』 『有五種佈施沒有福報：佈施女人、佈施玩具、佈施描繪男女交合的畫像、佈施酒、佈施不符合佛法的話語，這被稱為五種無福的佈施。』 『還有五種無福的佈施：佈施兵器、佈施……』
【English Translation】 English version: 『Lacking proper conduct, like an ignorant child, not widely knowing the Vinaya (rules of discipline), delighting in unlawful things, associating with unlawful groups, these are called the five blameworthy qualities of a senior monk (Thera). A senior monk has five more blameworthy qualities: if the senior monk holds evil views, because of evil views arises perverse perception, delights in speaking unlawfully and untimely, speaking untruthfully, having no shame in any speech about the true Dharma, associating with shameless groups, these are called the five blameworthy qualities of a senior monk.』 『Upali (one of the ten great disciples of the Buddha, foremost in discipline)! A monk who adjudicates disputes in the Sangha (monastic community), if he wishes to go to the Sangha to adjudicate disputes, should first abide by five principles and then go to the Sangha: he should enter respectfully, take off his shoes, not cover his right shoulder, not cover his head; he should also enter respectfully, take off his shoes, not cover his right shoulder, not expose his chest; he should also enter respectfully, take off his shoes, not cover his right shoulder, not fold his arms in his robe; he should also enter respectfully, take off his shoes, not cover his right shoulder, not wear his robe so that it is open on both sides; he should also enter respectfully, with shame in his heart, treating praise and blame equally, maintaining a kind heart, a compassionate heart, and a sympathetic heart, not speaking of worldly matters. When sitting in his seat, he should generate a kind heart, not showing disrespect in the Sangha.』 The Buddha said to Upali: 『In this way, when adjudicating disputes in the Sangha, if there is a dispute, this adjudicating monk should instruct and then rise from his seat and leave, if someone is good at speaking, he should remain silent. Upali! A monk who adjudicates disputes in the Sangha should speak the Dharma from his own seat. He can speak himself, or he can encourage others to speak, saying: 『Bhikkhu (monk), please speak the Dharma.』 『There are five great thieves: robbers, burglars, fraudulent thieves, slanderous thieves, and thieves who do not return what is entrusted to them.』 『There are five ways of taking another's property: robbery, theft, fraud, slander, and taking by improper means, these are called the five takings.』 『There are five types of people who should not be allowed to hear the precepts: shameless people, fearless people, people who have had previous grudges, people who lack wisdom, and people who want to abandon the Bhikkhu Dharma (monk's vows).』 『There are five types of giving that have no merit: giving to women, giving toys, giving paintings of men and women having intercourse, giving alcohol, giving speech that does not conform to the Dharma, these are called the five meritless givings.』 『There are also five meritless givings: giving weapons, giving...』
刀、施毒藥、施惡牛、施教他作，如是施是名五無福施。
「有五布薩，如先說。
「有五種自說阿羅漢得罪：不狂心說、不亂心說、不苦痛說、非實向未受大戒人說、非增上慢說，是名五自說阿羅漢得罪。
「復有五自說阿羅漢無罪：狂心說、亂心說、苦痛說、實得向大戒人說、增上慢說，是名五自說阿羅漢無罪。
「復有五自說阿羅漢得罪：不狂、不亂、不苦痛、不實向未受大戒人說、無所畏說，是名五自說阿羅漢得罪。復有五自說阿羅漢無罪：狂說、亂說、苦痛說、實得向受大戒人說、不無畏說，是名五自說阿羅漢無罪。
「復有五不自說阿羅漢得罪：作相、作異相、異威儀、先教他說、以他名說，是名五不自說阿羅漢得罪。復有五不自說阿羅漢無罪：不作相、不作異相、不異威儀、先不教他說、不以他名說，是名五不自說阿羅漢無罪。
「復有五不自說阿羅漢得罪：作相、作異相、異威儀、先教他說、先教他屏處說，是名五不自說阿羅漢得罪。復有五不自說阿羅漢無罪：不作相、不作異相、不異威儀、不教他說、不先教他屏處說，是名五不自說阿羅漢無罪。
「喜忘比丘往白衣家數數犯五事：犯非時入家、獨與女人屏處、有食家與女人坐、數數食、無凈人與女人
【現代漢語翻譯】 現代漢語譯本： 施捨刀具、施捨毒藥、施捨兇猛的牛、教唆他人作惡，這樣的施捨被稱為五種沒有福報的施捨（五無福施）。 有五種齋戒日（布薩，Upavasatha），如先前所說。 有五種情況下，自稱是阿羅漢（Arahan）會構成罪過：不是在精神錯亂的狀態下說、不是在心神不寧的狀態下說、不是在痛苦的狀態下說、不是真實地向未受具足戒的人說、不是因為增上慢（虛妄的自大）而說，這被稱為五種自稱阿羅漢的罪過。 又有五種情況下，自稱是阿羅漢沒有罪過：在精神錯亂的狀態下說、在心神不寧的狀態下說、在痛苦的狀態下說、真實地向已受具足戒的人說、因為增上慢而說，這被稱為五種自稱阿羅漢無罪的情況。 又有五種情況下，自稱是阿羅漢會構成罪過：不是在精神錯亂的狀態下說、不是在心神不寧的狀態下說、不是在痛苦的狀態下說、不是真實地向未受具足戒的人說、無所畏懼地說，這被稱為五種自稱阿羅漢的罪過。又有五種情況下，自稱是阿羅漢沒有罪過：在精神錯亂的狀態下說、在心神不寧的狀態下說、在痛苦的狀態下說、真實地向已受具足戒的人說、不是無所畏懼地說，這被稱為五種自稱阿羅漢無罪的情況。 又有五種情況下，不親自說自己是阿羅漢會構成罪過：做出某種姿態、做出與衆不同的姿態、改變威儀、事先教唆他人說、用他人的名義說，這被稱為五種不親自說自己是阿羅漢的罪過。又有五種情況下，不親自說自己是阿羅漢沒有罪過：不做出某種姿態、不做出與衆不同的姿態、不改變威儀、事先不教唆他人說、不用他人的名義說，這被稱為五種不親自說自己是阿羅漢無罪的情況。 又有五種情況下，不親自說自己是阿羅漢會構成罪過：做出某種姿態、做出與衆不同的姿態、改變威儀、事先教唆他人說、事先教唆他人在隱蔽的地方說，這被稱為五種不親自說自己是阿羅漢的罪過。又有五種情況下，不親自說自己是阿羅漢沒有罪過：不做出某種姿態、不做出與衆不同的姿態、不改變威儀、不教唆他人說、不事先教唆他人于隱蔽的地方說，這被稱為五種不親自說自己是阿羅漢無罪的情況。 如果一位容易忘事的比丘（Bhikkhu）頻繁地去白衣（在家信徒）家，會犯五種錯誤：在不適當的時間進入他人家、獨自與女人在隱蔽的地方相處、在有食物的家裡與女人同坐、頻繁地吃東西、沒有凈人（Kappiyakaraka）與女人...
【English Translation】 English version: Giving knives, giving poison, giving vicious cattle, instructing others to do evil; such giving is called the five kinds of giving without merit (five unblessed givings). There are five observance days (Upavasatha), as previously mentioned. There are five instances where claiming to be an Arahan incurs offense: speaking without being mentally deranged, speaking without being mentally disturbed, speaking without being in pain, not truthfully speaking to someone who has not received full ordination, not speaking out of conceit (exaggerated pride); these are called the five offenses of claiming to be an Arahan. Again, there are five instances where claiming to be an Arahan does not incur offense: speaking while mentally deranged, speaking while mentally disturbed, speaking while in pain, truthfully speaking to someone who has received full ordination, speaking out of conceit; these are called the five instances where claiming to be an Arahan is without offense. Again, there are five instances where claiming to be an Arahan incurs offense: not being deranged, not being disturbed, not being in pain, not truthfully speaking to someone who has not received full ordination, speaking fearlessly; these are called the five offenses of claiming to be an Arahan. Again, there are five instances where claiming to be an Arahan does not incur offense: speaking while deranged, speaking while disturbed, speaking while in pain, truthfully speaking to someone who has received full ordination, not speaking fearlessly; these are called the five instances where claiming to be an Arahan is without offense. Again, there are five instances where not claiming to be an Arahan incurs offense: making a gesture, making a different gesture, changing demeanor, instructing others to say it first, saying it in another's name; these are called the five offenses of not claiming to be an Arahan. Again, there are five instances where not claiming to be an Arahan does not incur offense: not making a gesture, not making a different gesture, not changing demeanor, not instructing others to say it first, not saying it in another's name; these are called the five instances where not claiming to be an Arahan is without offense. Again, there are five instances where not claiming to be an Arahan incurs offense: making a gesture, making a different gesture, changing demeanor, instructing others to say it first, instructing others to say it in a secluded place first; these are called the five offenses of not claiming to be an Arahan. Again, there are five instances where not claiming to be an Arahan does not incur offense: not making a gesture, not making a different gesture, not changing demeanor, not instructing others to say it, not instructing others to say it in a secluded place first; these are called the five instances where not claiming to be an Arahan is without offense. If a forgetful Bhikkhu frequently goes to the homes of laypeople (Upasaka), he commits five offenses: entering a home at an inappropriate time, being alone with a woman in a secluded place, sitting with a woman in a house where there is food, eating frequently, without a attendant (Kappiyakaraka) with a woman...
說法，是名五喜忘比丘入白衣家數數犯。
「有五種折伏：不使作、不共語、不看視、不教授、不聽有所作，是名五種折伏。
「有五相似：世尊相似、法相似、僧相似、戒相似、闥梨吒比丘相似，是名五相似。復有五不相似：世尊不相似、法不相似、僧不相似、戒不相似、貴比丘不相似，是名五不相似。
「有五事犯僧伽婆尸沙：人女有命、取女人相、生欲心、欲作非梵行、觸小便處，是名五事犯僧伽婆尸沙。
「復有五種犯僧伽婆尸沙：女人女人想、人人想生欲心、欲作非梵行、觸小便處、身身相觸，是名五種犯僧伽婆尸沙。
「有五大賊世間希有。何等五？一者作百人主，二百、三百、四百、五百人主，如先說，是名初大賊；復有大賊，用四方僧物，如先說，是名第二大賊；復有大賊，為飲食故妄語，如先說，是名第三大賊；復有大賊，破戒弊惡內爛流出，非沙門自言沙門、非梵行自言梵行，是名第四大賊；復有大賊，若有佛所說、若聲聞所說、仙人所說、諸天所說、化人所說，從彼聞已自言我說。有人言：『是持戒人得須陀洹。』答言：『實爾。』或默然受，是名第五大賊。
「因食生五罪：若啖、若食、若索、若取、若擔出界去，是名因食生五罪。
「因威儀
【現代漢語翻譯】 現代漢語譯本： 『如果（比丘）自稱已經證得聖果，但實際上沒有證得，還經常出入在家信徒的家中，犯戒而不悔改，這種行為被稱為「五喜忘比丘」，他會不斷地犯戒。』
『有五種折伏（調伏、制伏）的方法：不讓他做事、不和他說話、不看他、不教導他、不聽他有所作為，這被稱為五種折伏。』
『有五種相似的情況：外表上與世尊（釋迦牟尼佛）相似、教法相似、僧團相似、戒律相似、像闥梨吒（Tālika）比丘一樣（指行為不端）。這被稱為五種相似。』 『又有五種不相似的情況：與世尊不相似、教法不相似、僧團不相似、戒律不相似、與高貴的比丘不相似。這被稱為五種不相似。』
『有五種行為會觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僅次於波羅夷的重罪）：對有生命的女人產生性慾、執取女人的外貌特徵、生起強烈的性慾、想要行非梵行（非清凈的行為）、觸控女人的小便處。這被稱為五種觸犯僧伽婆尸沙的行為。』
『又有五種觸犯僧伽婆尸沙的行為：認為對方是女人，並對女人產生性慾；認為對方是人，並對人產生性慾；想要行非梵行；觸控小便處；身體與身體互相接觸。這被稱為五種觸犯僧伽婆尸沙的行為。』
『有五種大盜，在世間非常罕見。是哪五種呢？第一種是成為百人首領，或者二百、三百、四百、五百人的首領，就像之前說的那樣，這被稱為第一種大盜；又有大盜，盜用四方僧物（屬於整個僧團的財物），就像之前說的那樣，這被稱為第二種大盜；又有大盜，爲了飲食而說妄語，就像之前說的那樣，這被稱為第三種大盜；又有大盜，破戒、行為惡劣、內心腐爛流膿，不是沙門（出家人）卻自稱是沙門，沒有修梵行（清凈行）卻自稱修梵行，這被稱為第四種大盜；又有大盜，無論是佛陀所說、聲聞（佛陀的弟子）所說、仙人所說、諸天所說、化人所說，從他們那裡聽來之後，卻自稱是自己所說。如果有人說：『這個人持戒清凈，已經證得須陀洹（Sotāpanna，預流果）。』他回答說：『確實如此。』或者默然接受，這被稱為第五種大盜。』
『因飲食而產生五種罪過：如果吃、如果食用、如果索取、如果拿取、如果擔著食物出界，這被稱為因飲食而產生的五種罪過。』
『因威儀……』
【English Translation】 English version: 'If (a bhikkhu) claims to have attained the holy fruit, but has not actually attained it, and frequently enters the homes of lay devotees, violating the precepts without repentance, this behavior is called 'Five Joyful Forgetful Bhikkhu,' and he will constantly violate the precepts.'
'There are five kinds of subjugation (taming, controlling): not allowing him to work, not speaking to him, not looking at him, not teaching him, not listening to him doing anything. These are called the five kinds of subjugation.'
'There are five similar situations: outwardly resembling the Blessed One (Śākyamuni Buddha), resembling the Dharma, resembling the Sangha, resembling the precepts, resembling the Tālika bhikkhu (referring to improper behavior). These are called the five similarities.' 'There are also five dissimilar situations: not resembling the Blessed One, not resembling the Dharma, not resembling the Sangha, not resembling the precepts, not resembling the noble bhikkhus. These are called the five dissimilarities.'
'There are five actions that violate the Saṃghāvaśeṣa (a serious offense second only to Pārājika): having sexual desire for a living woman, fixating on the physical characteristics of a woman, arousing strong sexual desire, wanting to engage in non-brahmacarya (impure behavior), touching a woman's urinary passage. These are called the five actions that violate Saṃghāvaśeṣa.'
'There are also five actions that violate Saṃghāvaśeṣa: thinking of the other person as a woman and having sexual desire for her; thinking of the other person as a person and having sexual desire for him/her; wanting to engage in non-brahmacarya; touching the urinary passage; physical contact between bodies. These are called the five actions that violate Saṃghāvaśeṣa.'
'There are five great thieves, rare in the world. What are the five? The first is becoming the leader of a hundred people, or two hundred, three hundred, four hundred, or five hundred people, as mentioned earlier. This is called the first great thief. There is also a great thief who misappropriates the property of the Sangha from all directions (property belonging to the entire monastic community), as mentioned earlier. This is called the second great thief. There is also a great thief who lies for the sake of food, as mentioned earlier. This is called the third great thief. There is also a great thief who is immoral, wicked, and inwardly rotten and oozing, not a śrāmaṇa (renunciate) but claiming to be a śrāmaṇa, not practicing brahmacarya (pure conduct) but claiming to practice brahmacarya. This is called the fourth great thief. There is also a great thief who, whether it is spoken by the Buddha, spoken by the śrāvakas (disciples of the Buddha), spoken by the immortals, spoken by the devas (gods), or spoken by the created beings, after hearing it from them, claims that it is his own saying. If someone says, 'This person is virtuous and has attained Sotāpanna (stream-enterer).' He replies, 'Indeed.' Or remains silent and accepts it. This is called the fifth great thief.'
'There are five offenses arising from food: if eating, if consuming, if requesting, if taking, if carrying food out of bounds. These are called the five offenses arising from food.'
'Because of demeanor...'
生五罪：來時、去時、住時、坐時、大小便時，是名五因威儀生罪。
「因人生五罪：女人、不能男人、二根人、外道人、不受大戒人，是名五因人生罪。
「復有五，因人生罪：苦切人、依止人、驅出人、下意人、覓罪相人，是名五因人生罪。
「復有五，因人生罪：不見擯人、不作擯人、惡邪不除擯人、別住人、不共住人，是名五因人生罪。
「復有五，因人生罪：別住人、別住竟人、滅擯人、賊住人、污比丘尼人，是名五因人生罪。
「復有五種人不應與聽：別住人、別住竟人、摩那埵人、摩那埵竟人、滅擯人，是名五不應與聽。
「復有五人不應與聽：苦切人、依止人、驅出人、下意人。覓罪相人，是名五不應與聽。
「復有五種人不應與聽：不見擯人、不作擯人、惡邪不除擯人、別住人、不共住人，是名五不應與聽。
「復有五種人不應與聽：無羞人、無所畏人、先有嫌人、少智人、恐怖人，是名五人不應與聽、不應共要、不應與聽遮說戒、不應與聽遮自恣，不應與聽遮教誡。如是五種人，若與聽、若共要、若聽遮說戒、若聽遮自恣、若聽遮教誡，得罪。」
佛語優波離：「比丘欲舉他時，應自住五法然後舉他：身清凈、口清凈、先來清凈、多聞
【現代漢語翻譯】 現代漢語譯本 生起五種罪過：來的時候、去的時候、住的時候、坐的時候、大小便的時候，這稱為五種因威儀而生的罪過。
因為人而生起五種罪過：女人、不能成為男人的人（指雙性人或性功能障礙者）、雙性人、外道之人、不受具足戒的人，這稱為五種因人而生的罪過。
又有五種，因為人而生起罪過：苦切他人的人、依附他人的人、驅逐他人的人、心懷卑下之意的人、尋找他人罪過的人，這稱為五種因人而生的罪過。
又有五種，因為人而生起罪過：不接受被擯斥的人、不執行擯斥的人、不去除邪惡見解而被擯斥的人、別住之人、不與僧團共住之人，這稱為五種因人而生的罪過。
又有五種，因為人而生起罪過：別住之人、別住期滿之人、被滅擯之人、以盜賊身份居住在僧團中的人、玷污比丘尼的人，這稱為五種因人而生的罪過。
有五種人不應該給予聽許：別住之人、別住期滿之人、摩那埵人（正在接受懺悔的人）、摩那埵期滿之人、被滅擯之人，這稱為五種不應該給予聽許的人。
又有五種人不應該給予聽許：苦切他人的人、依附他人的人、驅逐他人的人、心懷卑下之意的人、尋找他人罪過的人，這稱為五種不應該給予聽許的人。
又有五種人不應該給予聽許：不接受被擯斥的人、不執行擯斥的人、不去除邪惡見解而被擯斥的人、別住之人、不與僧團共住之人，這稱為五種不應該給予聽許的人。
又有五種人不應該給予聽許：無羞恥心的人、無所畏懼的人、先前有嫌隙的人、缺少智慧的人、心懷恐怖的人，這稱為五種不應該給予聽許的人、不應該共同約定的人、不應該給予聽許遮止說戒的人、不應該給予聽許遮止自恣的人、不應該給予聽許遮止教誡的人。像這五種人，如果給予聽許、共同約定、聽許遮止說戒、聽許遮止自恣、聽許遮止教誡，就會犯下罪過。
佛陀告訴優波離（Upali）：『比丘想要舉發他人罪過時，應當安住於五種法，然後才能舉發他人：自身清凈、口清凈、先前清凈、博學多聞
【English Translation】 English version Five offenses arise: when coming, when going, when dwelling, when sitting, and when defecating or urinating. These are called the five offenses arising from demeanor.
Five offenses arise because of people: women, those who cannot become men (referring to hermaphrodites or those with sexual dysfunction), hermaphrodites, followers of external paths, and those who have not received the full precepts. These are called the five offenses arising because of people.
Again, there are five offenses that arise because of people: those who oppress others, those who are dependent on others, those who drive others away, those with humble intentions, and those who seek out the faults of others. These are called the five offenses arising because of people.
Again, there are five offenses that arise because of people: those who do not accept the expelled, those who do not carry out the expulsion, those who are expelled for not removing evil views, those who are living separately, and those who do not live in communion with the Sangha. These are called the five offenses arising because of people.
Again, there are five offenses that arise because of people: those who are living separately, those who have completed their separate residence, those who have been expelled, those who are living as thieves in the Sangha, and those who defile Bhikkhunis (female monks). These are called the five offenses arising because of people.
There are five types of people who should not be granted a hearing: those who are living separately, those who have completed their separate residence, those undergoing Manatva (penance), those who have completed Manatva, and those who have been expelled. These are called the five who should not be granted a hearing.
Again, there are five types of people who should not be granted a hearing: those who oppress others, those who are dependent on others, those who drive others away, those with humble intentions, and those who seek out the faults of others. These are called the five who should not be granted a hearing.
Again, there are five types of people who should not be granted a hearing: those who do not accept the expelled, those who do not carry out the expulsion, those who are expelled for not removing evil views, those who are living separately, and those who do not live in communion with the Sangha. These are called the five who should not be granted a hearing.
Again, there are five types of people who should not be granted a hearing: those who are shameless, those who are fearless, those who have prior grudges, those who are lacking in wisdom, and those who are fearful. These are called the five who should not be granted a hearing, should not be agreed with, should not be granted a hearing to prohibit the recitation of precepts, should not be granted a hearing to prohibit self-surrender, and should not be granted a hearing to prohibit instruction. If these five types of people are granted a hearing, agreed with, granted a hearing to prohibit the recitation of precepts, granted a hearing to prohibit self-surrender, or granted a hearing to prohibit instruction, an offense is committed.
The Buddha said to Upali (Upali): 'When a Bhikkhu (monk) wishes to accuse another, he should abide in five qualities before accusing another: purity of body, purity of speech, prior purity, learned
廣知通利《阿含》、不至惡聚落。優波離！先自住是五法然後舉他。優波離！何故先自住五法？若後有比丘言：『汝身不清凈，云何舉他？』先自凈身然後舉他。身不清凈，如是口不清凈、先來不清凈、寡聞不通利《阿含》、至惡聚落，如是等應先自凈，然後舉他。優波離！是名五先自凈然後舉他。
「有五法成就不應差守物：不知得處、不知價、不知受、不知數、喜忘，是名五法不應差守物。有五事應差守物：知得處、知價、知受、知數、不喜忘，是名五法應差。
「有五事不應差守衣：不知得處、不知價、不知受、不知數、喜忘，是名五不應差守衣。有五事應差守衣：知得處、知價、知受、知數、不喜忘，是名五法應差守衣。
「有五事不應差分衣：不識衣、不識衣色、不知價、不知數、不知與不與，是名五法不應差分衣。有五法成就應差分衣：識衣、識衣色、知價、知數、知與不與，是名五法成就應差分衣。
「復有五法成就不應差分衣：愛、瞋、怖、癡、不知分不分，是名五法成就不應差分衣。有五法成就應差分衣：無愛、瞋、怖、癡、知分不分，是名五法成就應差分衣。
「有五布薩難：王難、賊難、若王等難、人難、惡獸難，是名五布薩難。
「有五種移布薩：從
【現代漢語翻譯】 現代漢語譯本： 『通曉並精通《阿含》（Agama，早期佛教經典），不去邪惡的村落。優波離（Upali，佛陀的十大弟子之一）！先讓自己具備這五種品質，然後才能糾舉他人。優波離！為什麼說先讓自己具備五種品質呢？如果之後有比丘說：『你自身都不清凈，怎麼能糾舉他人？』所以要先讓自己清凈，然後才能糾舉他人。自身不清凈，就像口不清凈、先前的行為不清凈、孤陋寡聞不通曉《阿含》、去邪惡的村落，像這些情況都應該先讓自己清凈，然後才能糾舉他人。優波離！這叫做先讓自己清凈，然後才能糾舉他人。
『有五種品質不應該被委派管理財物：不知道財物的來源、不知道價格、不知道如何接收、不知道數量、容易忘記，這叫做五種不應該被委派管理財物的品質。有五種品質應該被委派管理財物：知道財物的來源、知道價格、知道如何接收、知道數量、不容易忘記，這叫做五種應該被委派管理財物的品質。
『有五種情況不應該被委派管理衣服：不知道衣服的來源、不知道價格、不知道如何接收、不知道數量、容易忘記，這叫做五種不應該被委派管理衣服的情況。有五種情況應該被委派管理衣服：知道衣服的來源、知道價格、知道如何接收、知道數量、不容易忘記，這叫做五種應該被委派管理衣服的情況。
『有五種情況不應該被委派分配衣服：不認識衣服、不認識衣服的顏色、不知道價格、不知道數量、不知道該不該給，這叫做五種不應該被委派分配衣服的情況。有五種品質具備了應該被委派分配衣服：認識衣服、認識衣服的顏色、知道價格、知道數量、知道該不該給，這叫做五種品質具備了應該被委派分配衣服的情況。
『還有五種品質具備了不應該被委派分配衣服：愛、嗔（chen，憤怒）、怖（bu，恐懼）、癡（chi，愚癡）、不知道該不該分配，這叫做五種品質具備了不應該被委派分配衣服的情況。有五種品質具備了應該被委派分配衣服：沒有愛、嗔、怖、癡、知道該不該分配，這叫做五種品質具備了應該被委派分配衣服的情況。
『有五種舉行布薩（Posadha，佛教的齋戒儀式）的困難：國王的阻礙、盜賊的阻礙、如果是國王等人的阻礙、人的阻礙、惡獸的阻礙，這叫做五種舉行布薩的困難。
『有五種轉移布薩的情況：從
【English Translation】 English version: 『Knowing widely and being proficient in the 《Agama》（Agama, Early Buddhist scriptures）, not going to evil villages. Upali (Upali, one of the Buddha's ten great disciples)! First abide in these five qualities yourself, and then correct others. Upali! Why first abide in five qualities yourself? If later there is a Bhikkhu (Bhikkhu, Buddhist monk) who says: 『Your body is not pure, how can you correct others?』 First purify yourself, and then correct others. If the body is not pure, like the mouth is not pure, past actions are not pure, being ignorant and not proficient in the 《Agama》, going to evil villages, like these situations, one should first purify oneself, and then correct others. Upali! This is called first purifying oneself, and then correcting others.』
『There are five qualities that should not be assigned to manage property: not knowing the source of the property, not knowing the price, not knowing how to receive it, not knowing the quantity, being forgetful. These are called five qualities that should not be assigned to manage property. There are five qualities that should be assigned to manage property: knowing the source of the property, knowing the price, knowing how to receive it, knowing the quantity, not being forgetful. These are called five qualities that should be assigned to manage property.』
『There are five situations in which one should not be assigned to manage robes: not knowing the source of the robes, not knowing the price, not knowing how to receive them, not knowing the quantity, being forgetful. These are called five situations in which one should not be assigned to manage robes. There are five situations in which one should be assigned to manage robes: knowing the source of the robes, knowing the price, knowing how to receive them, knowing the quantity, not being forgetful. These are called five situations in which one should be assigned to manage robes.』
『There are five situations in which one should not be assigned to distribute robes: not recognizing the robes, not recognizing the color of the robes, not knowing the price, not knowing the quantity, not knowing whether to give or not. These are called five situations in which one should not be assigned to distribute robes. There are five qualities that, when possessed, one should be assigned to distribute robes: recognizing the robes, recognizing the color of the robes, knowing the price, knowing the quantity, knowing whether to give or not. These are called five qualities that, when possessed, one should be assigned to distribute robes.』
『Furthermore, there are five qualities that, when possessed, one should not be assigned to distribute robes: attachment, anger, fear, delusion, not knowing whether to distribute or not. These are called five qualities that, when possessed, one should not be assigned to distribute robes. There are five qualities that, when possessed, one should be assigned to distribute robes: without attachment, anger, fear, delusion, knowing whether to distribute or not. These are called five qualities that, when possessed, one should be assigned to distribute robes.』
『There are five difficulties in observing the Posadha (Posadha, Buddhist day of observance) : difficulties from the king, difficulties from thieves, difficulties from the king and others, difficulties from people, difficulties from evil beasts. These are called five difficulties in observing the Posadha.』
『There are five kinds of transferring the Posadha: from
阿練若處至僧坊、從僧坊至阿練若處、若王敕、賊敕、若僧破為和合，是名五移布薩。
「有破戒比丘數至他家有五過：教他非法、教他非毗尼、教他至惡威儀邊、教他邪見、教聽非法，是名五破戒比丘數至他家有五過。有不破戒比丘至他家有五益利：以法教、以毗尼教、教至善威儀邊、教正見、教往聽正法，是名五不破戒比丘至他家有五利。
「復有五破戒比丘至他家有五過：教身業不善、口業不善、教近惡知識、教邪見、教往聽非法，是名五破戒比丘至他家有五過。有不破戒比丘至他家有五益利、教身善、口善、近善知識、教正見、教聽正法，是名不破戒比丘至他家有五益利。
「比丘有五不可行處：童女、寡婦、婦、淫女、比丘尼，是名五比丘至不可行處。
「復有五，比丘至不可行處：童女、寡婦、淫女、外道、不能男，是名五比丘至不可行處。
「復有五，比丘至不可行處，僧能與作苦切羯磨：童女、寡婦、婦、淫女、比丘尼，是名五。如苦切，依止、驅出、下意、覓罪相亦如是。
「復有五，比丘至不可行處，僧能與作苦切羯磨：童女、寡婦、淫女、外道、不能男，是名五。如苦切，依止、驅出、下意、覓罪相亦如是。
「復有五，比丘至不可行處，僧不與
【現代漢語翻譯】 現代漢語譯本 阿練若處（遠離村落的修行處）到僧坊（僧人居住的場所），從僧坊到阿練若處，如果是國王的命令、盜賊的命令，或者僧團分裂后又重新和合，這稱為五種移動布薩（每半月舉行的誦戒儀式）的情況。 『有破戒的比丘多次到別人家中有五種過失：教導別人非法、教導別人非毗尼（戒律）、教導別人趨向惡劣的威儀、教導別人邪見、教導別人聽非法，這稱為破戒的比丘多次到別人家中有五種過失。有不破戒的比丘到別人家中有五種利益：用佛法教導、用毗尼教導、教導別人趨向善良的威儀、教導正見、教導前往聽聞正法，這稱為不破戒的比丘到別人家中有五種利益。』 『又有五種情況，破戒的比丘多次到別人家中有五種過失：教導身業不善、口業不善、教導親近惡知識、教導邪見、教導前往聽聞非法，這稱為破戒的比丘多次到別人家中有五種過失。有不破戒的比丘到別人家中有五種利益：教導身業善、口業善、親近善知識、教導正見、教導聽聞正法，這稱為不破戒的比丘到別人家中有五種利益。』 『比丘有五種不可前往之處：童女、寡婦、有夫之婦、（此處原文如此，含義不明）、比丘尼，這稱為五種比丘不應前往之處。』 『又有五種，比丘不應前往之處：童女、寡婦、（此處原文如此，含義不明）、外道、不能男（無性生殖能力者），這稱為五種比丘不應前往之處。』 『又有五種，比丘前往後，僧團可以對其進行苦切羯磨（一種懲罰措施）：童女、寡婦、有夫之婦、（此處原文如此，含義不明）、比丘尼，這稱為五種情況。像苦切羯磨一樣，依止、驅出、下意、覓罪相也是如此。』 『又有五種，比丘前往後，僧團可以對其進行苦切羯磨：童女、寡婦、（此處原文如此，含義不明）、外道、不能男（無性生殖能力者），這稱為五種情況。像苦切羯磨一樣，依止、驅出、下意、覓罪相也是如此。』 『又有五種，比丘前往後，僧團不應給予……』
【English Translation】 English version Moving the Posadha (bi-monthly recitation of monastic rules) five ways: from a secluded hermitage to a monastery, from a monastery to a secluded hermitage, by order of the king, by order of thieves, or when a divided Sangha (monastic community) is reconciled. These are the five ways of moving the Posadha. 『A bhikkhu (monk) who has broken the precepts, if he frequently visits other people's homes, has five faults: he teaches them what is not the Dharma (teachings), he teaches them what is not the Vinaya (monastic discipline), he teaches them to incline towards bad conduct, he teaches them wrong views, he teaches them to listen to what is not the Dharma. These are the five faults of a bhikkhu who has broken the precepts if he frequently visits other people's homes. A bhikkhu who has not broken the precepts, if he visits other people's homes, has five benefits: he teaches with the Dharma, he teaches with the Vinaya, he teaches them to incline towards good conduct, he teaches right views, he teaches them to go and listen to the right Dharma. These are the five benefits of a bhikkhu who has not broken the precepts if he visits other people's homes.』 『Again, there are five situations where a bhikkhu who has broken the precepts, if he frequently visits other people's homes, has five faults: he teaches bad bodily actions, bad verbal actions, he teaches them to associate with bad friends, he teaches wrong views, he teaches them to go and listen to what is not the Dharma. These are the five faults of a bhikkhu who has broken the precepts if he frequently visits other people's homes. A bhikkhu who has not broken the precepts, if he visits other people's homes, has five benefits: he teaches good bodily actions, good verbal actions, he teaches them to associate with good friends, he teaches right views, he teaches them to listen to the right Dharma. These are the five benefits of a bhikkhu who has not broken the precepts if he visits other people's homes.』 『There are five places a bhikkhu should not go: a virgin girl, a widow, a married woman, a ** (the original text is unclear here), a bhikkhuni (nun). These are the five places a bhikkhu should not go.』 『Again, there are five places a bhikkhu should not go: a virgin girl, a widow, a ** (the original text is unclear here), a heretic, a eunuch (one who is incapable of procreation). These are the five places a bhikkhu should not go.』 『Again, there are five places a bhikkhu should not go, for which the Sangha can perform a Tajjaniya-kamma (censure act): a virgin girl, a widow, a married woman, a ** (the original text is unclear here), a bhikkhuni (nun). These are the five places. Like the Tajjaniya-kamma, suspension, expulsion, degradation, and seeking faults are also the same.』 『Again, there are five places a bhikkhu should not go, for which the Sangha can perform a Tajjaniya-kamma: a virgin girl, a widow, a ** (the original text is unclear here), a heretic, a eunuch (one who is incapable of procreation). These are the five places. Like the Tajjaniya-kamma, suspension, expulsion, degradation, and seeking faults are also the same.』 『Again, there are five places a bhikkhu should not go, for which the Sangha should not give...』
舍苦切羯磨：童女、寡婦、婦、淫女、比丘尼，是名五。如苦切，依止、驅出、下意、覓罪相亦如是。
「復有五，比丘至不可行處，僧不與舍苦切羯磨：童女、寡婦、淫女、外道、不能男，是名五僧不與舍苦切羯磨。如苦切，依止、驅出、下意、覓罪相亦如是。
「復有五，僧不生清凈心：說佛過，如先說。復有五，僧生清凈心：不說佛過，如先說。
「復有五不相似，如先說。有五法相似，亦如先說。
「有五事應折伏共行弟子：于和上無愛、無敬、無慚、無愧、樂不應行處，是名五應折伏共行弟子。
「復有五事應折伏共行弟子：于和上無愛、無敬、無慚、無愧、不與和上法衣食，是名五應折伏共行弟子。
「複次共行弟子有五事，和上不折伏得罪：無愛、無敬、無慚、無愧、樂不應行處，是名五事，和上不折伏共行弟子，和上得罪。
「復有五事，共行弟子和上不折伏，和上得罪：無愛、無敬、無慚、無愧、不與和上法衣食，是名五，和上不折伏共行弟子，和上得罪。
「有五事，和上不應受共行弟子悔過：于和上無愛、無敬、無慚、無愧、樂不應行處，是名五，和上不應受共行弟子悔過。
「復有五事不應受悔過：于和上無愛、無敬、無慚、無愧
【現代漢語翻譯】 現代漢語譯本 舍苦切羯磨（Śukra-kṛtya-karma）：童女、寡婦、、、比丘尼（bhikṣuṇī），這稱為五種情況。如同舍苦切羯磨一樣，依止、驅出、下意、覓罪相也是如此。 又有五種情況，比丘到達不可行之處，僧團不給予舍苦切羯磨：童女、寡婦、**、外道、不能男，這稱為五種僧團不給予舍苦切羯磨的情況。如同舍苦切羯磨一樣，依止、驅出、下意、覓罪相也是如此。 又有五種情況，僧團不生清凈心：說佛過，如先前所說。又有五種情況，僧團生清凈心：不說佛過，如先前所說。 又有五種不相似的情況，如先前所說。有五種法相似的情況，也如先前所說。 有五件事應該折伏共同修行的弟子：對於和尚（upādhyāya）沒有愛、沒有敬、沒有慚、沒有愧、喜歡去不應該去的地方，這稱為五種應該折伏共同修行的弟子的情況。 又有五件事應該折伏共同修行的弟子：對於和尚沒有愛、沒有敬、沒有慚、沒有愧、不給和尚法衣和食物，這稱為五種應該折伏共同修行的弟子的情況。 其次，共同修行的弟子有五件事，和尚不折伏會犯戒：沒有愛、沒有敬、沒有慚、沒有愧、喜歡去不應該去的地方，這稱為五件事，和尚不折伏共同修行的弟子，和尚會犯戒。 又有五件事，共同修行的弟子，和尚不折伏，和尚會犯戒：沒有愛、沒有敬、沒有慚、沒有愧、不給和尚法衣和食物，這稱為五種情況，和尚不折伏共同修行的弟子，和尚會犯戒。 有五件事，和尚不應該接受共同修行的弟子的懺悔：對於和尚沒有愛、沒有敬、沒有慚、沒有愧、喜歡去不應該去的地方，這稱為五種情況，和尚不應該接受共同修行的弟子的懺悔。 又有五件事不應該接受懺悔：對於和尚沒有愛、沒有敬、沒有慚、沒有愧
【English Translation】 English version Śukra-kṛtya-karma: A maiden, a widow, a , a , a bhikṣuṇī (female monastic), these are called five. Just like Śukra-kṛtya, dependence, expulsion, belittling, and seeking faults are also the same. Again, there are five instances where a bhikṣu (monk) reaches an unfeasible place, and the Sangha (monastic community) does not grant Śukra-kṛtya-karma: A maiden, a widow, a **, a heretic, an impotent man, these are called five instances where the Sangha does not grant Śukra-kṛtya-karma. Just like Śukra-kṛtya, dependence, expulsion, belittling, and seeking faults are also the same. Again, there are five instances where the Sangha does not generate a pure mind: Speaking of the Buddha's faults, as previously mentioned. Again, there are five instances where the Sangha generates a pure mind: Not speaking of the Buddha's faults, as previously mentioned. Again, there are five dissimilar instances, as previously mentioned. There are five similar dharmas (teachings), also as previously mentioned. There are five matters for which a co-practicing disciple should be disciplined: Having no love, no respect, no shame, no remorse towards the upādhyāya (preceptor), enjoying going to places where one should not go, these are called five matters for which a co-practicing disciple should be disciplined. Again, there are five matters for which a co-practicing disciple should be disciplined: Having no love, no respect, no shame, no remorse towards the upādhyāya, not giving the upādhyāya Dharma robes and food, these are called five matters for which a co-practicing disciple should be disciplined. Furthermore, there are five matters concerning a co-practicing disciple, for which the upādhyāya commits an offense if he does not discipline: Having no love, no respect, no shame, no remorse, enjoying going to places where one should not go, these are called five matters, for which the upādhyāya commits an offense if he does not discipline the co-practicing disciple. Again, there are five matters, concerning a co-practicing disciple, for which the upādhyāya commits an offense if he does not discipline: Having no love, no respect, no shame, no remorse, not giving the upādhyāya Dharma robes and food, these are called five, for which the upādhyāya commits an offense if he does not discipline the co-practicing disciple. There are five matters, for which the upādhyāya should not accept the repentance of a co-practicing disciple: Having no love, no respect, no shame, no remorse towards the upādhyāya, enjoying going to places where one should not go, these are called five, for which the upādhyāya should not accept the repentance of a co-practicing disciple. Again, there are five matters for which repentance should not be accepted: Having no love, no respect, no shame, no remorse towards the upādhyāya
、不與和上法衣食，是名五，和上不應受共行弟子悔過。
「有五事，和上受共行弟子悔過得罪：無愛、無敬、無慚、無愧、樂不應行處，是名五，和上受共行弟子悔過得罪。
「復有五事，和上受共行弟子悔過得罪：無愛、無敬、無慚、無愧、不與和上法衣食，是名五法，和上受共行弟子悔過得罪。
「有五事，和上不應折伏共行弟子：于和上有愛、有敬、有慚、有愧、樂應行處，是名五法，和上不應折伏共行弟子。
「復有五事，不應折伏共行弟子：于和上有愛、有敬、有慚、有愧、與和上法與衣食，是名五，和上不應折伏共行弟子。
「復有五事，和上折伏共行弟子有過罪：有愛、有敬、有慚、有愧、樂應行處，是名五，折伏共行弟子得罪。
「復有五，和上折伏共行弟子得罪：有愛、有敬、有慚、有愧、與和上法衣食，是名五，和上折伏共行弟子得罪。
「有五事，應受共行弟子悔過：于和上有愛、有敬、有慚、有愧、樂應行處，是名五，應受共行弟子悔過。
「復有五，應受共行弟子悔過：有愛、有敬、有慚、有愧、與和上法衣食，是名五，應受共行弟子悔過。
「有五事，和上受共行弟子悔過無罪：于和上有愛、有敬、有慚、有愧、樂應行處，
【現代漢語翻譯】 現代漢語譯本： 『有五種情況，作為依止師（和上）不應該接受一起修行的弟子（共行弟子）的懺悔：不給予依止師應得的教法、衣服和食物，這被稱為五種情況，依止師不應該接受一起修行的弟子所懺悔的過錯。』
『有五種情況，依止師接受一起修行的弟子懺悔是犯戒的：對依止師沒有愛心、沒有敬意、沒有慚愧心、沒有羞恥心、喜歡做不應該做的事情，這被稱為五種情況，依止師接受一起修行的弟子懺悔是犯戒的。』
『又有五種情況，依止師接受一起修行的弟子懺悔是犯戒的：沒有愛心、沒有敬意、沒有慚愧心、沒有羞恥心、不給予依止師應得的教法、衣服和食物，這被稱為五種情況，依止師接受一起修行的弟子懺悔是犯戒的。』
『有五種情況，依止師不應該懲罰一起修行的弟子：對依止師有愛心、有敬意、有慚愧心、有羞恥心、喜歡做應該做的事情，這被稱為五種情況，依止師不應該懲罰一起修行的弟子。』
『又有五種情況，不應該懲罰一起修行的弟子：對依止師有愛心、有敬意、有慚愧心、有羞恥心、給予依止師應得的教法、衣服和食物，這被稱為五種情況，依止師不應該懲罰一起修行的弟子。』
『又有五種情況，依止師懲罰一起修行的弟子是犯戒的：有愛心、有敬意、有慚愧心、有羞恥心、喜歡做應該做的事情，這被稱為五種情況，懲罰一起修行的弟子是犯戒的。』
『又有五種情況，依止師懲罰一起修行的弟子是犯戒的：有愛心、有敬意、有慚愧心、有羞恥心、給予依止師應得的教法、衣服和食物，這被稱為五種情況，依止師懲罰一起修行的弟子是犯戒的。』
『有五種情況，應該接受一起修行的弟子懺悔：對依止師有愛心、有敬意、有慚愧心、有羞恥心、喜歡做應該做的事情，這被稱為五種情況，應該接受一起修行的弟子懺悔。』
『又有五種情況，應該接受一起修行的弟子懺悔：有愛心、有敬意、有慚愧心、有羞恥心、給予依止師應得的教法、衣服和食物，這被稱為五種情況，應該接受一起修行的弟子懺悔。』
『有五種情況，依止師接受一起修行的弟子懺悔是沒有罪過的：對依止師有愛心、有敬意、有慚愧心、有羞恥心、喜歡做應該做的事情，』
【English Translation】 English version: 『There are five instances where the Upadhyaya (和上, preceptor) should not accept the confession of a co-practicing disciple (共行弟子): not providing the Upadhyaya with the Dharma, robes, and food. These are the five instances where the Upadhyaya should not accept the confession of a co-practicing disciple's transgressions.』
『There are five instances where the Upadhyaya commits an offense by accepting the confession of a co-practicing disciple: lacking love, respect, shame, and remorse towards the Upadhyaya, and delighting in engaging in inappropriate conduct. These are the five instances where the Upadhyaya commits an offense by accepting the confession of a co-practicing disciple.』
『Again, there are five instances where the Upadhyaya commits an offense by accepting the confession of a co-practicing disciple: lacking love, respect, shame, and remorse, and not providing the Upadhyaya with the Dharma, robes, and food. These are the five instances where the Upadhyaya commits an offense by accepting the confession of a co-practicing disciple.』
『There are five instances where the Upadhyaya should not discipline a co-practicing disciple: having love, respect, shame, and remorse towards the Upadhyaya, and delighting in engaging in appropriate conduct. These are the five instances where the Upadhyaya should not discipline a co-practicing disciple.』
『Again, there are five instances where a co-practicing disciple should not be disciplined: having love, respect, shame, and remorse towards the Upadhyaya, and providing the Upadhyaya with the Dharma, robes, and food. These are the five instances where the Upadhyaya should not discipline a co-practicing disciple.』
『Again, there are five instances where the Upadhyaya commits an offense by disciplining a co-practicing disciple: having love, respect, shame, and remorse, and delighting in engaging in appropriate conduct. These are the five instances where disciplining a co-practicing disciple is an offense.』
『Again, there are five instances where the Upadhyaya commits an offense by disciplining a co-practicing disciple: having love, respect, shame, and remorse, and providing the Upadhyaya with the Dharma, robes, and food. These are the five instances where the Upadhyaya commits an offense by disciplining a co-practicing disciple.』
『There are five instances where the confession of a co-practicing disciple should be accepted: having love, respect, shame, and remorse towards the Upadhyaya, and delighting in engaging in appropriate conduct. These are the five instances where the confession of a co-practicing disciple should be accepted.』
『Again, there are five instances where the confession of a co-practicing disciple should be accepted: having love, respect, shame, and remorse, and providing the Upadhyaya with the Dharma, robes, and food. These are the five instances where the confession of a co-practicing disciple should be accepted.』
『There are five instances where the Upadhyaya incurs no offense by accepting the confession of a co-practicing disciple: having love, respect, shame, and remorse towards the Upadhyaya, and delighting in engaging in appropriate conduct.』
是名五，和上受共行弟子悔過無罪。
「復有五，和上受共行弟子悔過無罪：于和上有愛、有敬、有慚、有愧、與和上法衣食，是名五，和上受共行弟子悔過無罪。
「有五種人不應為說毗尼：試問、無疑問、不為悔所犯問、詰問、不受語問，是名五種人不應為說。有五種人應為說比尼：不試問、有疑問、為悔所犯問、不詰問、受語問，是五種人應為說比尼。
「有五事，闥利吒比丘不能滅諍：恃力勢語、無畏難語、怖語、驚語、不利根語，是名五，闥利吒比丘不能滅諍。復有五事，闥利吒比丘能滅諍：不恃力語、有所畏語、不怖語、不驚語、利根語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：大語、不相善語、疾語、改易語、不與法相應語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不大語、相善語、不疾語、不改易語、與法相應語，是名五事，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：語喜忘、不審諦語、惡性語、瞋語、試語，是名五事，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：語不喜忘、審諦語、不惡性語、不瞋語、不試語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：毀呰語、
【現代漢語翻譯】 現代漢語譯本 這被稱為五種情況，在這種情況下，阿阇梨（Upajjhaya，和上）接受共同修行的弟子的懺悔，不會有過失。 還有五種情況，阿阇梨（Upajjhaya，和上）接受共同修行的弟子的懺悔，不會有過失：對阿阇梨有愛、有敬、有慚、有愧，並向阿阇梨提供法衣和食物。這被稱為五種情況，在這種情況下，阿阇梨接受共同修行的弟子的懺悔，不會有過失。 有五種人不應該為他們宣說毗尼（Vinaya，戒律）：試探性地提問、沒有疑問、不為懺悔所犯的錯誤而提問、詰難性地提問、不接受教導而提問。這被稱為五種不應該為之宣說毗尼的人。有五種人應該為他們宣說毗尼：不試探性地提問、有疑問、為懺悔所犯的錯誤而提問、不詰難性地提問、接受教導而提問。這被稱為五種應該為之宣說毗尼的人。 有五件事，『闥利吒』（Tadrita）比丘不能平息爭端：憑藉權勢說話、無所畏懼地說話、恐嚇性地說話、驚嚇性地說話、不利根（缺乏智慧）地說話。這被稱為五種『闥利吒』比丘不能平息爭端的情況。還有五件事，『闥利吒』比丘能夠平息爭端：不憑藉權勢說話、有所畏懼地說話、不恐嚇性地說話、不驚嚇性地說話、利根（具有智慧）地說話。這被稱為五種『闥利吒』比丘能夠平息爭端的情況。 還有五件事，『闥利吒』比丘不能平息爭端：大聲說話、不友善地說話、快速地說話、改變措辭地說話、不與佛法相應地說話。這被稱為五種『闥利吒』比丘不能平息爭端的情況。有五件事，『闥利吒』比丘能夠平息爭端：不大聲說話、友善地說話、不快速地說話、不改變措辭地說話、與佛法相應地說話。這被稱為五件事，『闥利吒』比丘能夠平息爭端。 還有五件事，『闥利吒』比丘不能平息爭端：說話容易忘記、不審慎仔細地說話、惡劣地說話、嗔怒地說話、試探性地說話。這被稱為五件事，『闥利吒』比丘不能平息爭端。有五件事，『闥利吒』比丘能夠平息爭端：說話不容易忘記、審慎仔細地說話、不惡劣地說話、不嗔怒地說話、不試探性地說話。這被稱為五種『闥利吒』比丘能夠平息爭端的情況。 還有五件事，『闥利吒』比丘不能平息爭端：譭謗性地說話、
【English Translation】 English version This is called the five cases where the Upajjhaya (preceptor) accepts the repentance of a co-resident disciple without fault. Furthermore, there are five cases where the Upajjhaya (preceptor) accepts the repentance of a co-resident disciple without fault: having love, respect, shame, and remorse for the Upajjhaya, and providing the Upajjhaya with robes and food. These are called the five cases where the Upajjhaya accepts the repentance of a co-resident disciple without fault. There are five types of people for whom the Vinaya (discipline) should not be expounded: those who ask questions to test, those who have no doubts, those who do not ask questions to repent for offenses, those who ask questions to challenge, and those who do not accept instruction. These are called the five types of people for whom it should not be expounded. There are five types of people for whom the Vinaya should be expounded: those who do not ask questions to test, those who have doubts, those who ask questions to repent for offenses, those who do not ask questions to challenge, and those who accept instruction. These are called the five types of people for whom the Vinaya should be expounded. There are five things that a Tadrita (one who is quick to anger) Bhikkhu (monk) cannot use to settle disputes: speaking with force and power, speaking without fear of difficulty, speaking threateningly, speaking startlingly, speaking with an unfavorable mind (lacking wisdom). These are called the five things that a Tadrita Bhikkhu cannot use to settle disputes. Furthermore, there are five things that a Tadrita Bhikkhu can use to settle disputes: not speaking with force, speaking with some fear, not speaking threateningly, not speaking startlingly, speaking with a favorable mind (with wisdom). These are called the five things that a Tadrita Bhikkhu can use to settle disputes. Furthermore, there are five things that a Tadrita Bhikkhu cannot use to settle disputes: speaking loudly, speaking unkindly, speaking quickly, speaking with altered words, speaking not in accordance with the Dharma. These are called the five things that a Tadrita Bhikkhu cannot use to settle disputes. There are five things that a Tadrita Bhikkhu can use to settle disputes: not speaking loudly, speaking kindly, not speaking quickly, not speaking with altered words, speaking in accordance with the Dharma. These are called the five things that a Tadrita Bhikkhu can use to settle disputes. Furthermore, there are five things that a Tadrita Bhikkhu cannot use to settle disputes: speaking forgetfully, speaking without careful consideration, speaking with malice, speaking with anger, speaking to test. These are called the five things that a Tadrita Bhikkhu cannot use to settle disputes. There are five things that a Tadrita Bhikkhu can use to settle disputes: not speaking forgetfully, speaking with careful consideration, not speaking with malice, not speaking with anger, not speaking to test. These are called the five things that a Tadrita Bhikkhu can use to settle disputes. Furthermore, there are five things that a Tadrita Bhikkhu cannot use to settle disputes: speaking with disparagement,
遏截語、譏刺語、不唱善語、出過語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不毀呰語、不遏截語、不譏刺語、唱善語、不出過語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不具足語、覆藏語、竊語、渾雜語、被呵折語，是名五事，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：具足語、不覆藏語、不竊語、不渾雜語、不被呵折語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍。不實語詭語、改易語、非時語、失期語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：實語、不詭語、不改易語、不非時語、不失期語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：欲舉他語、舉他語、輕他語、呵責語、有嫌語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不欲舉他語、不舉他語、不輕他語、不呵責語、無嫌語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：破眾語、欲破眾語、破義語、樂破語、求名語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不破眾語、不欲破眾語、不破義語、不樂破語、不求名語，是名五，闥利吒比丘能滅諍。
【現代漢語翻譯】 現代漢語譯本 有五種行為，被稱為『遏截語』（打斷別人說話）、『譏刺語』（諷刺挖苦的話）、『不唱善語』（不說好話）、『出過語』（揭人短處的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘無法平息爭端。 有五種行為，使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端：不毀呰語（不詆譭責罵的話）、不遏截語（不打斷別人說話）、不譏刺語（不諷刺挖苦的話）、唱善語（說好話）、不出過語（不揭人短處的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端。
又有五種行為，『闥利吒』（Tā lì zhà）比丘無法平息爭端：不具足語（不完整的話）、覆藏語（隱瞞真相的話）、竊語（私下議論的話）、渾雜語（含糊不清的話）、被呵折語（被批評指責的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘無法平息爭端。 有五種行為，『闥利吒』（Tā lì zhà）比丘能夠平息爭端：具足語（完整的話）、不覆藏語（不隱瞞真相的話）、不竊語（不私下議論的話）、不渾雜語（不含糊不清的話）、不被呵折語（不被批評指責的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端。
又有五種行為，『闥利吒』（Tā lì zhà）比丘無法平息爭端：不實語（不真實的話）、詭語（虛偽欺詐的話）、改易語（篡改事實的話）、非時語（不合時宜的話）、失期語（錯過時機的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘無法平息爭端。 有五種行為，『闥利吒』（Tā lì zhà）比丘能夠平息爭端：實語（真實的話）、不詭語（不虛偽欺詐的話）、不改易語（不篡改事實的話）、不非時語（不不合時宜的話）、不失期語（不不錯過時機的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端。
又有五種行為，『闥利吒』（Tā lì zhà）比丘無法平息爭端：欲舉他語（想要揭發別人的話）、舉他語（揭發別人的話）、輕他語（輕視別人的話）、呵責語（呵斥責罵的話）、有嫌語（帶有嫌隙的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘無法平息爭端。 有五種行為，『闥利吒』（Tā lì zhà）比丘能夠平息爭端：不欲舉他語（不想要揭發別人的話）、不舉他語（不揭發別人的話）、不輕他語（不輕視別人的話）、不呵責語（不呵斥責罵的話）、無嫌語（沒有嫌隙的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端。
又有五種行為，『闥利吒』（Tā lì zhà）比丘無法平息爭端：破眾語（破壞僧團的話）、欲破眾語（想要破壞僧團的話）、破義語（破壞正義的話）、樂破語（樂於破壞的話）、求名語（追求名利的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘無法平息爭端。 有五種行為，『闥利吒』（Tā lì zhà）比丘能夠平息爭端：不破眾語（不破壞僧團的話）、不欲破眾語（不想要破壞僧團的話）、不破義語（不破壞正義的話）、不樂破語（不樂於破壞的話）、不求名語（不追求名利的話），這五種行為使得『闥利吒』（Tā lì zhà）比丘能夠平息爭端。
【English Translation】 English version There are five things that prevent a Tā lì zhà (one who is skilled in settling disputes) Bhikkhu (Buddhist monk) from settling disputes: interrupting speech, sarcastic speech, not speaking good words, and speaking of others' faults. These are the five things that prevent a Tā lì zhà Bhikkhu from settling disputes. There are five things that enable a Tā lì zhà Bhikkhu to settle disputes: not speaking abusively, not interrupting speech, not speaking sarcastically, speaking good words, and not speaking of others' faults. These are the five things that enable a Tā lì zhà Bhikkhu to settle disputes.
Again, there are five things that prevent a Tā lì zhà Bhikkhu from settling disputes: incomplete speech, concealing speech, secret speech, confused speech, and speech that is criticized. These are the five things that prevent a Tā lì zhà Bhikkhu from settling disputes. There are five things that enable a Tā lì zhà Bhikkhu to settle disputes: complete speech, not concealing speech, not secret speech, not confused speech, and speech that is not criticized. These are the five things that enable a Tā lì zhà Bhikkhu to settle disputes.
Again, there are five things that prevent a Tā lì zhà Bhikkhu from settling disputes: untrue speech, deceitful speech, altering speech, untimely speech, and overdue speech. These are the five things that prevent a Tā lì zhà Bhikkhu from settling disputes. There are five things that enable a Tā lì zhà Bhikkhu to settle disputes: true speech, not deceitful speech, not altering speech, not untimely speech, and not overdue speech. These are the five things that enable a Tā lì zhà Bhikkhu to settle disputes.
Again, there are five things that prevent a Tā lì zhà Bhikkhu from settling disputes: wanting to expose others' speech, exposing others' speech, belittling others' speech, rebuking speech, and speech with resentment. These are the five things that prevent a Tā lì zhà Bhikkhu from settling disputes. There are five things that enable a Tā lì zhà Bhikkhu to settle disputes: not wanting to expose others' speech, not exposing others' speech, not belittling others' speech, not rebuking speech, and speech without resentment. These are the five things that enable a Tā lì zhà Bhikkhu to settle disputes.
Again, there are five things that prevent a Tā lì zhà Bhikkhu from settling disputes: divisive speech, wanting to divide the Sangha (Buddhist monastic order), speech that destroys meaning, delighting in divisive speech, and speech seeking fame. These are the five things that prevent a Tā lì zhà Bhikkhu from settling disputes. There are five things that enable a Tā lì zhà Bhikkhu to settle disputes: not divisive speech, not wanting to divide the Sangha, speech that does not destroy meaning, not delighting in divisive speech, and speech not seeking fame. These are the five things that enable a Tā lì zhà Bhikkhu to settle disputes.
「復有五事，闥利吒比丘不能滅諍：愛語、瞋語、怖語、癡語、人不信受語，是名五，闥利吒比丘不能滅諍。復有五事，闥利吒比丘能滅諍：不愛語、不瞋語、不怖語、不癡語、人信受語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不恭敬語、不恭敬入語、著革屣語、覆右肩語、覆頭語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：恭敬語、恭敬入語、脫革屣語、不覆右肩語、不覆頭語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不通利修多羅語、不通利毗尼語、不善諍義語、不善知諍起因緣語、不善知滅諍義語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：善修多羅義語、善毗尼義語、善諍義語、善知諍起因緣語、善滅諍義語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：身力語、口力語、非修多羅語、非法語、非毗尼語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不身力語、不口力語、如修多羅語、如法語、如毗尼語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不被勸語、不被差語、不白眾語、不觀察語、無畏難語，是名五，闥利吒
【現代漢語翻譯】 現代漢語譯本 『還有五件事，Tā lì zhà（闥利吒，人名）比丘不能平息爭端：愛語（出於偏愛的言語）、瞋語（出於嗔恨的言語）、怖語（出於恐懼的言語）、癡語（出於愚癡的言語）、人不相信接受的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘不能平息爭端。還有五件事，Tā lì zhà（闥利吒）比丘能平息爭端：不愛語（不偏愛的言語）、不瞋語（不嗔恨的言語）、不怖語（不恐懼的言語）、不癡語（不愚癡的言語）、人相信接受的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘能平息爭端。 『還有五件事，Tā lì zhà（闥利吒）比丘不能平息爭端：不恭敬的言語、不恭敬的進入（指進入僧團或集會時不恭敬）、穿著革屣（gé xǐ，皮鞋）的言語、覆蓋右肩的言語、覆蓋頭的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘不能平息爭端。有五件事，Tā lì zhà（闥利吒）比丘能平息爭端：恭敬的言語、恭敬的進入、脫掉革屣的言語、不覆蓋右肩的言語、不覆蓋頭的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘能平息爭端。 『還有五件事，Tā lì zhà（闥利吒）比丘不能平息爭端：不通達修多羅（xiū duō luó，經）的言語、不通達毗尼（pí ní，戒律）的言語、不善於爭論意義的言語、不善於知道爭論的起因緣由的言語、不善於知道平息爭論意義的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘不能平息爭端。有五件事，Tā lì zhà（闥利吒）比丘能平息爭端：善於修多羅（xiū duō luó）的意義的言語、善於毗尼（pí ní）的意義的言語、善於爭論意義的言語、善於知道爭論的起因緣由的言語、善於平息爭論意義的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘能平息爭端。 『還有五件事，Tā lì zhà（闥利吒）比丘不能平息爭端：憑藉身體力量的言語、憑藉口頭力量的言語、不符合修多羅（xiū duō luó）的言語、不符合佛法的言語、不符合毗尼（pí ní）的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘不能平息爭端。有五件事，Tā lì zhà（闥利吒）比丘能平息爭端：不憑藉身體力量的言語、不憑藉口頭力量的言語、如修多羅（xiū duō luó）的言語、如佛法的言語、如毗尼（pí ní）的言語。這稱為五件事，Tā lì zhà（闥利吒）比丘能平息爭端。 『還有五件事，Tā lì zhà（闥利吒）比丘不能平息爭端：不被勸告的言語、不被委派的言語、不稟白大眾的言語、不觀察情況的言語、沒有無畏辯才的言語。這稱為五件事，Tā lì zhà（闥利吒）
【English Translation】 English version 『Furthermore, there are five things by which a Tā lì zhà (闥利吒, a name) Bhikkhu cannot settle disputes: speaking out of affection, speaking out of anger, speaking out of fear, speaking out of delusion, and speaking words that people do not believe and accept. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes. Furthermore, there are five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes: not speaking out of affection, not speaking out of anger, not speaking out of fear, not speaking out of delusion, and speaking words that people believe and accept. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes. 『Furthermore, there are five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes: disrespectful speech, disrespectful entry (referring to entering the Sangha or assembly disrespectfully), speaking while wearing leather shoes, speaking while covering the right shoulder, and speaking while covering the head. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes. There are five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes: respectful speech, respectful entry, speaking after removing leather shoes, speaking without covering the right shoulder, and speaking without covering the head. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes. 『Furthermore, there are five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes: speaking without understanding the Sūtra (xiū duō luó, scriptures), speaking without understanding the Vinaya (pí ní, precepts), speaking without skill in the meaning of disputes, speaking without skill in knowing the causes and conditions of disputes, and speaking without skill in knowing the meaning of settling disputes. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes. There are five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes: speaking with skill in the meaning of the Sūtra (xiū duō luó), speaking with skill in the meaning of the Vinaya (pí ní), speaking with skill in the meaning of disputes, speaking with skill in knowing the causes and conditions of disputes, and speaking with skill in the meaning of settling disputes. These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes. 『Furthermore, there are five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes: speaking with bodily force, speaking with verbal force, speaking contrary to the Sūtra (xiū duō luó), speaking contrary to the Dharma, and speaking contrary to the Vinaya (pí ní). These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes. There are five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes: not speaking with bodily force, not speaking with verbal force, speaking according to the Sūtra (xiū duō luó), speaking according to the Dharma, and speaking according to the Vinaya (pí ní). These are the five things by which a Tā lì zhà (闥利吒) Bhikkhu can settle disputes. 『Furthermore, there are five things by which a Tā lì zhà (闥利吒) Bhikkhu cannot settle disputes: speaking without being advised, speaking without being appointed, speaking without informing the assembly, speaking without observing the situation, and speaking without fearless eloquence. These are the five things by which a Tā lì zhà (闥利吒)
比丘不能滅諍。有五事，闥利吒比丘能滅諍：被勸語、被差語、白眾語、觀察語、不無畏語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：慰恤語、受慰恤語、籌量語、為利語、取他意語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不慰恤語、不受慰恤語、不籌量語、不為利語、不取他意語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不善義語、不善句語、應先語便后語、應后語便先語、應說此語便說彼語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：善義語、善句語、應先先語、應後後語、應說此語說此語，是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：少智、少誦《阿含》、不通達《阿含》、不受學《阿含》、不知《阿含》句義，是名五，闥利吒比丘不能滅諍。有五，闥利吒比丘能滅諍：不少智、多誦《阿含》、通達《阿含》、受學《阿含》、知《阿含》句義，是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：為斗語、為破語、為相持語、為相言語、為諍語，是名五，闥利吒比丘不能滅諍。有五，闥利吒比丘能滅諍：不為斗語、不為破語、不為相持語、不為相言語、不為諍
【現代漢語翻譯】 現代漢語譯本 比丘不能平息爭端。有五種情況，有資格的比丘（Tathāgata Bhikkhu）能夠平息爭端：被勸告時聽從勸告，被委派任務時接受委派，公開向僧團陳述，觀察情況后發言，不作毫無畏懼的發言。這五種情況，稱為有資格的比丘能夠平息爭端。
又有五種情況，有資格的比丘（Tathāgata Bhikkhu）不能平息爭端：說安慰的話，接受安慰的話，考慮衡量后才說的話，爲了利益而說的話，迎合他人心意而說的話。這五種情況，稱為有資格的比丘不能平息爭端。有五種情況，有資格的比丘（Tathāgata Bhikkhu）能夠平息爭端：不說安慰的話，不接受安慰的話，不考慮衡量后才說的話，不爲了利益而說的話，不迎合他人心意而說的話。這五種情況，稱為有資格的比丘能夠平息爭端。
又有五種情況，有資格的比丘（Tathāgata Bhikkhu）不能平息爭端：不善於表達意義的話，不善於組織語句的話，應該先說的話卻後說，應該后說的話卻先說，應該說這個話卻說那個話。這五種情況，稱為有資格的比丘不能平息爭端。有五種情況，有資格的比丘（Tathāgata Bhikkhu）能夠平息爭端：善於表達意義的話，善於組織語句的話，應該先說的先說，應該后說的后說，應該說這個話就說這個話。這五種情況，稱為有資格的比丘能夠平息爭端。
又有五種情況，有資格的比丘（Tathāgata Bhikkhu）不能平息爭端：智慧淺薄，很少背誦《阿含》（Āgama，佛教經典），不通達《阿含》（Āgama），不學習《阿含》（Āgama），不知道《阿含》（Āgama）的語句含義。這五種情況，稱為有資格的比丘不能平息爭端。有五種情況，有資格的比丘（Tathāgata Bhikkhu）能夠平息爭端：不智慧淺薄， 많이背誦《阿含》（Āgama），通達《阿含》（Āgama），學習《阿含》（Āgama），知道《阿含》（Āgama）的語句含義。這五種情況，稱為有資格的比丘能夠平息爭端。
又有五種情況，有資格的比丘（Tathāgata Bhikkhu）不能平息爭端：爲了爭鬥而說話，爲了破壞而說話，爲了互相堅持己見而說話，爲了互相爭辯而說話，爲了爭端而說話。這五種情況，稱為有資格的比丘不能平息爭端。有五種情況，有資格的比丘（Tathāgata Bhikkhu）能夠平息爭端：不爲了爭鬥而說話，不爲了破壞而說話，不爲了互相堅持己見而說話，不爲了互相爭辯而說話，不爲了爭端
【English Translation】 English version A bhikkhu cannot settle disputes. There are five things that a qualified bhikkhu (Tathāgata Bhikkhu) can use to settle disputes: being receptive to advice, being amenable to being assigned tasks, speaking openly to the Sangha, speaking after observing the situation, and not speaking fearlessly. These five things are what a qualified bhikkhu can use to settle disputes.
Furthermore, there are five things that a qualified bhikkhu (Tathāgata Bhikkhu) cannot use to settle disputes: speaking words of comfort, receiving words of comfort, speaking after considering and measuring, speaking for personal gain, and speaking to please others. These five things are what a qualified bhikkhu cannot use to settle disputes. There are five things that a qualified bhikkhu (Tathāgata Bhikkhu) can use to settle disputes: not speaking words of comfort, not receiving words of comfort, not speaking after considering and measuring, not speaking for personal gain, and not speaking to please others. These five things are what a qualified bhikkhu can use to settle disputes.
Furthermore, there are five things that a qualified bhikkhu (Tathāgata Bhikkhu) cannot use to settle disputes: speaking words that are not skillful in meaning, speaking words that are not skillful in structure, saying what should be said first later, saying what should be said later first, and saying something other than what should be said. These five things are what a qualified bhikkhu cannot use to settle disputes. There are five things that a qualified bhikkhu (Tathāgata Bhikkhu) can use to settle disputes: speaking words that are skillful in meaning, speaking words that are skillful in structure, saying what should be said first first, saying what should be said later later, and saying what should be said. These five things are what a qualified bhikkhu can use to settle disputes.
Furthermore, there are five things that a qualified bhikkhu (Tathāgata Bhikkhu) cannot use to settle disputes: having little wisdom, reciting little of the Āgama (Āgama, Buddhist scriptures), not being proficient in the Āgama (Āgama), not studying the Āgama (Āgama), and not knowing the meaning of the Āgama (Āgama) verses. These five things are what a qualified bhikkhu cannot use to settle disputes. There are five things that a qualified bhikkhu (Tathāgata Bhikkhu) can use to settle disputes: not having little wisdom, reciting much of the Āgama (Āgama), being proficient in the Āgama (Āgama), studying the Āgama (Āgama), and knowing the meaning of the Āgama (Āgama) verses. These five things are what a qualified bhikkhu can use to settle disputes.
Furthermore, there are five things that a qualified bhikkhu (Tathāgata Bhikkhu) cannot use to settle disputes: speaking to fight, speaking to destroy, speaking to insist on one's own views, speaking to argue with each other, and speaking to dispute. These five things are what a qualified bhikkhu cannot use to settle disputes. There are five things that a qualified bhikkhu (Tathāgata Bhikkhu) can use to settle disputes: not speaking to fight, not speaking to destroy, not speaking to insist on one's own views, not speaking to argue with each other, and not speaking to dispute.
語，是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：違誓語、不問語、不三問語、不識言者語、不識諍者語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不違誓語、問語、三問語、識言者語、識諍者語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：忘《阿含》語、失文句語、漏失《阿含》語、不通利《阿含》語、不恭敬受《阿含》語，是名五，闥利吒比丘不能滅諍。有五，闥利吒比丘能滅諍：不忘《阿含》語、不失文句語、不漏失《阿含》語、通利《阿含》語、恭敬受《阿含》語，是名五，闥利吒比丘能滅諍。
「復有五，闥利吒比丘不能滅諍：重說眾語、持眾語、異語、為利語、求他語，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：不重說眾語、不持眾語、不異語、不為利語、不求他語，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：眾說悔過便說其罪、令不瞋者瞋、瞋者不止、所說如風人不信受、所說義不合《毗沙耶經》，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：眾說悔過不說其罪、令不瞋者不起瞋、瞋者能止、所言信受、所說義合《毗沙耶經》，是名五，闥利吒比丘能滅
【現代漢語翻譯】 現代漢語譯本： 『有五種情況，闥利吒（Tālízhà，人名）比丘能夠平息爭端：不說違背誓言的話、主動提問、反覆提問三次、了解說話的人、瞭解爭論的人。這被稱為五種闥利吒比丘能夠平息爭端的情況。 『又有五種情況，闥利吒比丘不能平息爭端：說違背誓言的話、不主動提問、不反覆提問三次、不瞭解說話的人、不瞭解爭論的人。這被稱為五種闥利吒比丘不能平息爭端的情況。有五種情況，闥利吒比丘能夠平息爭端：不說違背誓言的話、主動提問、反覆提問三次、了解說話的人、瞭解爭論的人。這被稱為五種闥利吒比丘能夠平息爭端的情況。 『又有五種情況，闥利吒比丘不能平息爭端：忘記《阿含》（Āhán，佛教經典）的內容、遺漏文字語句、丟失《阿含》的內容、不精通《阿含》的內容、不恭敬地接受《阿含》的內容。這被稱為五種闥利吒比丘不能平息爭端的情況。有五種情況，闥利吒比丘能夠平息爭端：不忘記《阿含》的內容、不遺漏文字語句、不丟失《阿含》的內容、精通《阿含》的內容、恭敬地接受《阿含》的內容。這被稱為五種闥利吒比丘能夠平息爭端的情況。 『又有五種情況，闥利吒比丘不能平息爭端：重複說大家都在說的話、堅持自己的說法、說不同的話、爲了利益說話、尋求他人支援自己的說法。這被稱為五種闥利吒比丘不能平息爭端的情況。有五種情況，闥利吒比丘能夠平息爭端：不重複說大家都在說的話、不堅持自己的說法、不說不同的話、不爲了利益說話、不尋求他人支援自己的說法。這被稱為五種闥利吒比丘能夠平息爭端的情況。 『又有五種情況，闥利吒比丘不能平息爭端：大家都在懺悔過錯時卻說他們的罪行、使不生氣的人發怒、不能阻止生氣的人、所說的話像風一樣沒有人相信、所說的道理不符合《毗沙耶經》（Píshāyé jīng，戒律經典）。這被稱為五種闥利吒比丘不能平息爭端的情況。有五種情況，闥利吒比丘能夠平息爭端：大家都在懺悔過錯時不說他們的罪行、使不生氣的人不生氣、能夠阻止生氣的人、所說的話被相信接受、所說的道理符合《毗沙耶經》。這被稱為五種闥利吒比丘能夠平息爭端的情況。
【English Translation】 English version: 'There are five things, Tālīzhà (name of a person) Bhikkhu, that can extinguish disputes: not speaking against vows, asking questions, asking questions three times, knowing the speaker, and knowing the disputant. These are called the five things that Tālīzhà Bhikkhu can extinguish disputes. 'Again, there are five things that Tālīzhà Bhikkhu cannot extinguish disputes: speaking against vows, not asking questions, not asking questions three times, not knowing the speaker, and not knowing the disputant. These are called the five things that Tālīzhà Bhikkhu cannot extinguish disputes. There are five things that Tālīzhà Bhikkhu can extinguish disputes: not speaking against vows, asking questions, asking questions three times, knowing the speaker, and knowing the disputant. These are called the five things that Tālīzhà Bhikkhu can extinguish disputes. 'Again, there are five things that Tālīzhà Bhikkhu cannot extinguish disputes: forgetting the Āhán (Buddhist scriptures) words, losing the text and sentences, leaking the Āhán words, not being proficient in the Āhán words, and not respectfully receiving the Āhán words. These are called the five things that Tālīzhà Bhikkhu cannot extinguish disputes. There are five things that Tālīzhà Bhikkhu can extinguish disputes: not forgetting the Āhán words, not losing the text and sentences, not leaking the Āhán words, being proficient in the Āhán words, and respectfully receiving the Āhán words. These are called the five things that Tālīzhà Bhikkhu can extinguish disputes. 'Again, there are five things that Tālīzhà Bhikkhu cannot extinguish disputes: repeating what everyone is saying, holding onto one's own opinion, speaking differently, speaking for benefit, and seeking others to support one's own opinion. These are called the five things that Tālīzhà Bhikkhu cannot extinguish disputes. There are five things that Tālīzhà Bhikkhu can extinguish disputes: not repeating what everyone is saying, not holding onto one's own opinion, not speaking differently, not speaking for benefit, and not seeking others to support one's own opinion. These are called the five things that Tālīzhà Bhikkhu can extinguish disputes. 'Again, there are five things that Tālīzhà Bhikkhu cannot extinguish disputes: speaking of their sins when everyone is repenting of their faults, causing those who are not angry to become angry, not being able to stop those who are angry, what is said is like the wind and no one believes it, and what is said does not conform to the Píshāyé jīng (Vinaya scriptures). These are called the five things that Tālīzhà Bhikkhu cannot extinguish disputes. There are five things that Tālīzhà Bhikkhu can extinguish disputes: not speaking of their sins when everyone is repenting of their faults, not causing those who are not angry to become angry, being able to stop those who are angry, what is said is believed and accepted, and what is said conforms to the Píshāyé jīng. These are called the five things that Tālīzhà Bhikkhu can extinguish disputes.
諍。」
佛語優波離：「若下座比丘向上座悔過時，應先住五法向上座悔過：從座起、偏袒著衣、脫革屣、右膝著地、以兩手捉上座足，如是三說。如悔過，與欲、清凈、受自恣、出罪亦如是。
「有五法，舉事者不能舉他：身不清凈、口不清凈、少智、不通利《阿含》、樂不可行處，是名五，舉事者不能舉他：身不清凈、口不清凈、不通利《阿含》、少智、樂不可行處。復有五事，舉事者能舉他：身清凈、口清凈、多智、通利《阿含》、不樂不可行處，是名五法能舉他：身清凈、口清凈、通利《阿含》、多智、不樂不可行處。
「有五事，十歲比丘應畜大戒弟子：受大戒若十歲、若過十歲、持戒、有智慧斷弟子疑、能破弟子邪惡見。
「復有五事，十歲比丘應畜大戒弟子：能教持戒、能教毗尼、教阿毗曇、若弟子在他方不樂能自將來若因他將來、若病能自看若使他看。
「復有五事，十歲比丘應畜大戒弟子：有信、有戒、有施、多聞、智慧；又能令弟子入信，隨信住信戒施聞慧，能令入能令隨住。是名五。
「復有五事，十歲比丘應畜大戒弟子：自住無學戒、無學定、無學慧、無學解脫、無學解脫知見，能教弟子住是無學戒、定、慧、解脫、解脫知見。是名五法，十歲比丘應
【現代漢語翻譯】 現代漢語譯本 諍（zhèng）：爭論。
佛告訴優波離（Upali）：『如果下座的比丘向上座比丘懺悔過錯時，應該先以五種方式向上座懺悔：從座位站起、袒露右肩、脫掉鞋子、右膝跪地、用雙手握住上座的腳，這樣說三次。像懺悔過錯一樣，給予同意、表明清凈、接受自恣（pravāraṇā，雨季安居結束時的儀式）、解除罪過也應該這樣做。』
『有五種情況，發起議事的人不能彈劾他人：自身不清凈、言語不清凈、缺少智慧、不精通《阿含》（Āgama，早期佛教經典），喜歡去不該去的地方。這五種情況是：自身不清凈、言語不清凈、不精通《阿含》、缺少智慧、喜歡去不該去的地方。又有五種情況，發起議事的人能夠彈劾他人：自身清凈、言語清凈、有智慧、精通《阿含》，不喜歡去不該去的地方。這五種情況是：自身清凈、言語清凈、精通《阿含》、有智慧、不喜歡去不該去的地方。』
『有五種情況，十歲的比丘應該收受具足戒弟子：受具足戒的弟子如果十歲，或者超過十歲，持戒清凈，有智慧能斷除弟子的疑惑，能破除弟子邪惡的見解。』
『又有五種情況，十歲的比丘應該收受具足戒弟子：能教導弟子持戒，能教導毗尼（Vinaya，戒律），教導阿毗曇（Abhidhamma，論藏），如果弟子在其他地方不快樂，能夠自己帶回來，或者因為他人帶回來，如果生病能夠自己照顧，或者讓他人照顧。』
『又有五種情況，十歲的比丘應該收受具足戒弟子：有信心、有戒律、有佈施、廣聞博學、有智慧；並且能令弟子進入信心，隨順信心而住，隨順戒律、佈施、聞法、智慧而住，能令進入，能令隨順安住。這五種情況是。』
『又有五種情況，十歲的比丘應該收受具足戒弟子：自己安住于無學戒（asekha-sila，不再需要學習的戒律）、無學定（asekha-samādhi，不再需要學習的禪定）、無學慧（asekha-paññā，不再需要學習的智慧）、無學解脫（asekha-vimutti，不再需要學習的解脫）、無學解脫知見（asekha-vimutti-ñāṇa-dassana，對解脫的知見），能教導弟子安住于這些無學戒、定、慧、解脫、解脫知見。這五種情況是，十歲的比丘應該。
【English Translation】 English version 『Contention.』
The Buddha said to Upali (a prominent disciple known for his expertise in monastic discipline): 『If a junior Bhikkhu (monk) confesses a fault to a senior Bhikkhu, he should first confess to the senior Bhikkhu by abiding in five conditions: rising from his seat, baring one shoulder, removing his sandals, kneeling on his right knee, and grasping the feet of the senior with both hands, saying this three times. Just as with confession, so too with giving consent, declaring purity, accepting the Pavarana (the end of the rainy season retreat ceremony), and absolving offenses.』
『There are five conditions under which an accuser cannot accuse another: if he is impure in body, impure in speech, lacking in wisdom, not proficient in the Agamas (early Buddhist texts), and enjoys going to improper places. These are the five conditions: impure in body, impure in speech, not proficient in the Agamas, lacking in wisdom, and enjoying going to improper places. There are also five conditions under which an accuser can accuse another: if he is pure in body, pure in speech, wise, proficient in the Agamas, and does not enjoy going to improper places. These are the five conditions: pure in body, pure in speech, proficient in the Agamas, wise, and not enjoying going to improper places.』
『There are five conditions under which a Bhikkhu of ten years standing should accept a fully ordained disciple: if the disciple is ten years old or older, upholds the precepts, has the wisdom to resolve the disciple's doubts, and can destroy the disciple's evil views.』
『Again, there are five conditions under which a Bhikkhu of ten years standing should accept a fully ordained disciple: if he can teach the disciple to uphold the precepts, can teach the Vinaya (monastic discipline), teach the Abhidhamma (Buddhist philosophy), and if the disciple is unhappy elsewhere, he can bring him back himself or through others, and if he is sick, he can care for him himself or have others care for him.』
『Again, there are five conditions under which a Bhikkhu of ten years standing should accept a fully ordained disciple: if he has faith, has precepts, has generosity, is learned, and has wisdom; and can lead the disciple to enter into faith, abide in faith, abide in precepts, generosity, learning, and wisdom, can lead him to enter, can lead him to abide. These are the five conditions.』
『Again, there are five conditions under which a Bhikkhu of ten years standing should accept a fully ordained disciple: if he himself abides in the Asekha-sila (the precepts of one beyond training), Asekha-samadhi (the concentration of one beyond training), Asekha-pañña (the wisdom of one beyond training), Asekha-vimutti (the liberation of one beyond training), Asekha-vimutti-ñāṇa-dassana (the knowledge and vision of liberation of one beyond training), and can teach the disciple to abide in these Asekha-sila, Samadhi, Pañña, Vimutti, and Vimutti-ñāṇa-dassana. These are the five conditions under which a Bhikkhu of ten years standing should.』
畜大戒弟子。若十歲比丘無是五法畜大戒弟子，有罪。若有是五法，應與他依止。若十歲比丘無是五法與他依止，有罪。若有是五法，應畜沙彌。若十歲比丘無是五法畜沙彌，有罪。」(五法竟)
六法初
「有六諍本：一者瞋恨不語、二者惡性欲害、三者貪嫉、四者諂曲、五者無慚愧、六者惡欲邪見，是名六諍本。
「有六教法應隨不應逆：和上教、阿阇梨教、眾僧教、王教、若王等教、闥利吒比丘教，是名六教不應逆。
「有六羯磨：白羯磨、白二羯磨、白四羯磨、僧羯磨、闥利吒比丘羯磨、說戒羯磨，是名六羯磨。
「有六學：增上戒、增上意、增上智、增上威儀、增上毗尼、增上波羅提木叉，是名六學。
「有六請：僧請、眾人請、人請、缽請、衣請、食請，是名六請。
「有六不具足：戒不具足、見不具足、命不具足、威儀不具足、自不具足、他不具足，是名六不具足。有六具足：戒具足、見具足、命具足、威儀具足、自具足、他具足，是名六具足。」
時長老優波離往到佛所，頭面禮足在一面立已，白佛言：「善哉世尊！愿略說法要，令我知是法、是毗尼、是佛教。」佛語優波離：「若法隨欲不隨無慾、隨和合不隨不和合、隨過不隨無過、隨增長不隨
【現代漢語翻譯】 現代漢語譯本 畜大戒弟子。如果十歲的比丘不具備這五種條件，就畜養受過大戒的弟子，是有罪的。如果具備這五種條件，就應該允許他依止。如果十歲的比丘不具備這五種條件，就允許他人依止，是有罪的。如果具備這五種條件，就應該畜養沙彌（Śrāmaṇera，意為小沙彌）。如果十歲的比丘不具備這五種條件，就畜養沙彌，是有罪的。」（五法竟）
六法初
『有六種爭端之源：一是嗔恨不語、二是惡意損害、三是貪婪嫉妒、四是諂媚虛偽、五是無慚無愧、六是邪惡慾望和不正見解，這被稱為六種爭端之源。
『有六種教法應該順從而不應該違逆：和尚（Upadhyaya）的教導、阿阇梨（Ācārya）的教導、僧團的教導、國王的教導、或者與國王同等地位者的教導、以及闥利吒（Tālitā）比丘的教導，這被稱為六種不應違逆的教導。
『有六種羯磨（Karma，業）：白羯磨、白二羯磨、白四羯磨、僧羯磨、闥利吒比丘羯磨、說戒羯磨，這被稱為六種羯磨。
『有六種學：增上戒學、增上意學、增上智學、增上威儀學、增上毗尼（Vinaya，戒律）學、增上波羅提木叉（Prātimokṣa，戒本）學，這被稱為六種學。
『有六種請求：僧團的請求、大眾的請求、個人的請求、缽的請求、衣服的請求、食物的請求，這被稱為六種請求。
『有六種不具足：戒不具足、見不具足、命不具足、威儀不具足、自身不具足、他人不具足，這被稱為六種不具足。有六種具足：戒具足、見具足、命具足、威儀具足、自身具足、他人具足，這被稱為六種具足。』
當時，長老優波離（Upāli）前往佛陀所在之處，頂禮佛足後站立在一旁，對佛陀說：『善哉，世尊！希望您簡略地講說法要，讓我明白什麼是法（Dharma）、什麼是毗尼（Vinaya，戒律）、什麼是佛教。』佛陀對優波離說：『如果某種法隨順慾望而不隨順無慾、隨順和合而不隨順不和合、隨順過失而不隨順無過失、隨順增長而不隨順
【English Translation】 English version A disciple who has received the great precepts. If a Bhikṣu (monk) of ten years does not possess these five qualities and accepts a disciple who has received the great precepts, he commits an offense. If he possesses these five qualities, he should be allowed to take dependence. If a Bhikṣu of ten years does not possess these five qualities and allows another to take dependence, he commits an offense. If he possesses these five qualities, he should accept a Śrāmaṇera (novice monk). If a Bhikṣu of ten years does not possess these five qualities and accepts a Śrāmaṇera, he commits an offense.』 (End of the five qualities)
The Beginning of the Six Qualities
『There are six sources of contention: first, anger and silence; second, malicious harm; third, greed and jealousy; fourth, flattery and deceit; fifth, shamelessness and lack of remorse; sixth, evil desires and wrong views. These are called the six sources of contention.』
『There are six teachings that should be followed and not opposed: the teaching of the Upadhyaya (preceptor), the teaching of the Ācārya (teacher), the teaching of the Sangha (community), the teaching of the king, or the teaching of one equal to the king, and the teaching of the Tālitā Bhikṣu. These are called the six teachings that should not be opposed.』
『There are six Karmas (actions): the white Karma, the white second Karma, the white fourth Karma, the Sangha Karma, the Tālitā Bhikṣu Karma, and the recitation of precepts Karma. These are called the six Karmas.』
『There are six learnings: increased morality, increased mind, increased wisdom, increased deportment, increased Vinaya (discipline), and increased Prātimokṣa (code of monastic rules). These are called the six learnings.』
『There are six requests: the request of the Sangha, the request of the assembly, the request of an individual, the request for a bowl, the request for clothing, and the request for food. These are called the six requests.』
『There are six inadequacies: inadequacy of morality, inadequacy of view, inadequacy of life, inadequacy of deportment, inadequacy of self, and inadequacy of others. These are called the six inadequacies. There are six adequacies: adequacy of morality, adequacy of view, adequacy of life, adequacy of deportment, adequacy of self, and adequacy of others. These are called the six adequacies.』
At that time, the Elder Upāli went to where the Buddha was, bowed his head to the Buddha's feet, stood to one side, and said to the Buddha: 『Excellent, World Honored One! May you briefly explain the essentials of the Dharma, so that I may understand what is Dharma, what is Vinaya, and what is the Buddha's teaching.』 The Buddha said to Upāli: 『If a Dharma accords with desire and not with non-desire, accords with harmony and not with disharmony, accords with fault and not with faultlessness, accords with increase and not with
不增長、隨往來不隨不往來、隨煩惱不隨無煩惱，汝知是非法、非毗尼、非佛教。又優波離！有法隨無慾不隨欲、隨不和合不隨和合、隨無過不隨過、隨不增長不隨增長、隨不往來不隨往來、隨非煩惱不隨煩惱，汝知是法、是毗尼、是佛教。」
長老阿那律往到佛所頭面作禮，白佛言：「善哉世尊！愿略說法，令我知是法、是毗尼、是佛教。」佛言：「善哉！若法隨貪不隨無貪、隨無厭不隨厭、隨多欲不隨少欲、隨不知足不隨知足、隨惡見不隨不惡見。阿那律！汝知是非法、非毗尼、非佛教。阿那律！若法隨無貪不隨貪、隨厭不隨無厭、隨少欲不隨多欲、隨知足不隨不知足、隨不惡見不隨惡見，汝知是法、是毗尼、是佛教。」如優波離所問，大愛道亦如是問；如長老阿那律所問，雞舍瞿曇彌亦如是問。
「有六現前：僧現前、眾人現前、人現前、和上現前、阿阇梨現前、戒現前，是名六現前。
「有六取：劫取、盜取、詐取、受寄取、詆謾取、如法取，是名六取。
「有六和攝法：以修身慈勸梵行者，尊重敬愛思惟攝取，發起精進向一泥洹；口慈、意慈亦復如是；如法得施衣缽，余物施諸梵行，尊重敬愛思惟攝取，發起精進向一泥洹；護戒不缺不犯不退，清凈滿足為佛所嘆，能盡受持勸諸梵
【現代漢語翻譯】 現代漢語譯本：『不增長、順隨往來不順隨不往來、順隨煩惱不順隨無煩惱，你知道這是非法、非毗尼（Vinaya，戒律）、非佛教。』又優波離（Upali，佛陀十大弟子之一）！『有法順隨無慾不順隨有欲、順隨不和合不順隨和合、順隨無過不順隨有過、順隨不增長不順隨增長、順隨不往來不順隨往來、順隨非煩惱不順隨煩惱，你知道這是法、是毗尼、是佛教。』 長老阿那律（Anuruddha，佛陀十大弟子之一）前往佛陀處，頂禮佛足，稟告佛陀：『善哉，世尊！愿您簡略說法，讓我明白什麼是法、什麼是毗尼、什麼是佛教。』佛陀說：『善哉！如果法順隨貪婪不順隨無貪婪、順隨無厭足不順隨厭足、順隨多欲不順隨少欲、順隨不知足不順隨知足、順隨惡見不順隨不惡見。阿那律！你知道這是非法、非毗尼、非佛教。阿那律！如果法順隨無貪婪不順隨貪婪、順隨厭足不順隨無厭足、順隨少欲不順隨多欲、順隨知足不順隨不知足、順隨不惡見不順隨惡見，你知道這是法、是毗尼、是佛教。』如同優波離所問，大愛道（Mahapajapati，佛陀姨母）也這樣問；如同長老阿那律所問，雞舍瞿曇彌（Kisagotami，比丘尼）也這樣問。 『有六種現前：僧現前（Sangha，僧團）、眾人現前、人現前、和上現前（Upajjhaya，親教師）、阿阇梨現前（Acariya，軌範師）、戒現前，這稱為六現前。 『有六種取：劫取、盜取、詐取、受寄取、詆謾取、如法取，這稱為六取。 『有六種和合攝法：以修身慈勸勉梵行者，尊重敬愛思惟攝取，發起精進趨向同一涅槃（Nirvana，寂滅）；口慈、意慈也是如此；如法獲得佈施的衣缽，其餘物品佈施給各位梵行者，尊重敬愛思惟攝取，發起精進趨向同一涅槃；守護戒律不缺損不違犯不退轉，清凈圓滿為佛陀所讚歎，能夠完全接受並持守，勸勉各位梵行者』
【English Translation】 English version: 'Not increasing, following coming and going, not following not coming and going, following afflictions, not following non-afflictions, you know that this is not the Dharma, not the Vinaya (discipline), not the Buddha's teaching.' Furthermore, Upali (one of the ten principal disciples of the Buddha)! 'If a teaching follows non-desire, not following desire, follows non-harmony, not following harmony, follows faultlessness, not following faults, follows non-increase, not following increase, follows non-coming and going, not following coming and going, follows non-afflictions, not following afflictions, you know that this is the Dharma, this is the Vinaya, this is the Buddha's teaching.' The elder Anuruddha (one of the ten principal disciples of the Buddha) went to the Buddha, prostrated himself at the Buddha's feet, and said to the Buddha: 'Excellent, World Honored One! May you briefly explain the Dharma, so that I may understand what is the Dharma, what is the Vinaya, and what is the Buddha's teaching.' The Buddha said: 'Excellent! If a teaching follows greed, not following non-greed, follows insatiability, not following satisfaction, follows many desires, not following few desires, follows non-contentment, not following contentment, follows evil views, not following non-evil views. Anuruddha! You know that this is not the Dharma, not the Vinaya, not the Buddha's teaching. Anuruddha! If a teaching follows non-greed, not following greed, follows satisfaction, not following insatiability, follows few desires, not following many desires, follows contentment, not following non-contentment, follows non-evil views, not following evil views, you know that this is the Dharma, this is the Vinaya, this is the Buddha's teaching.' Just as Upali asked, Mahapajapati (Buddha's foster mother) also asked in the same way; just as the elder Anuruddha asked, Kisagotami (a bhikkhuni) also asked in the same way. 'There are six presences: the Sangha (monastic community) is present, the assembly is present, the person is present, the Upajjhaya (preceptor) is present, the Acariya (teacher) is present, the precepts are present, these are called the six presences.' 'There are six takings: taking by robbery, taking by theft, taking by fraud, taking by entrusted deposit, taking by defamation, taking lawfully, these are called the six takings.' 'There are six principles of harmonious association: with bodily kindness encouraging those practicing the Brahma-faring, respecting, loving, contemplating, and gathering, initiating diligent progress towards one Nirvana (liberation); mental kindness and verbal kindness are also the same; lawfully obtaining alms of robes and bowls, giving the remaining things to all those practicing the Brahma-faring, respecting, loving, contemplating, and gathering, initiating diligent progress towards one Nirvana; guarding the precepts without deficiency, without transgression, without regression, purely and completely praised by the Buddha, able to fully accept and uphold, encouraging all those practicing the Brahma-faring.'
行，尊重敬愛思惟攝取，發起精進向一泥洹；所得正見能出正要，勸諸梵行，尊重敬愛思惟攝取，發起精進向一泥洹。是名六和攝法。」(六法竟)
七法初
「有七財：信財、戒財、聞財、施財、慧財、慚財、愧財，是名七財。
「有七力：信力、精進力、慚力、愧力、念力、定力、慧力，是名七力。
「有七止諍：現前止、自言止、憶念止、不癡止、覓罪相止、多覓罪止、布草止，是名七止諍。
「有七衣：麻衣、沙拏衣、芻摩衣、憍施耶衣、翅夷羅衣、欽婆羅衣、劫貝衣，是名七衣。
「有七內眾：比丘、比丘尼、式叉摩尼、沙彌、沙彌尼、優婆塞、優婆夷，是名七內眾。
「有七法令正法滅亡沒：無信、懈怠、無慚、無愧、喜忘、無定、少智，是名七法令正法滅亡沒。
「有七非正法：不敬法、不敬義、不敬時、不知足、不自敬、不敬眾、不分別人，是名七。有七正法：敬法、敬義、敬時、知足、自敬、敬眾、分別人，是名七正法。
「持律有七德：能持佛內藏、能善斷諍、以持戒故在外道頂上住、以持律故無能詰者、以持律故不咨問他、于眾中說戒無所畏、能斷有疑、能令正法久住，是名持律七德。
「有七大持律：毗婆尸佛、式佛、隨葉
【現代漢語翻譯】 現代漢語譯本 『尊重、敬愛、思惟、攝取，發起精進，趨向唯一的涅槃（Nirvana，解脫）。所得的正見能夠得出正確的要領，勸導各位梵行者，尊重、敬愛、思惟、攝取，發起精進，趨向唯一的涅槃。這叫做六和攝法。』（六法完畢）
七法開始
『有七種財富：信財（faith，信仰的財富）、戒財（precepts，戒律的財富）、聞財（learning，聽聞佛法的財富）、施財（charity，佈施的財富）、慧財（wisdom，智慧的財富）、慚財（shame，慚愧的財富）、愧財（remorse，悔愧的財富），這叫做七財。
『有七種力量：信力（power of faith，信仰的力量）、精進力（power of diligence，精進的力量）、慚力（power of shame，慚愧的力量）、愧力（power of remorse，悔愧的力量）、念力（power of mindfulness，正念的力量）、定力（power of concentration，禪定的力量）、慧力（power of wisdom，智慧的力量），這叫做七力。
『有七種止息爭論的方法：現前止（stopping in the present，當面解決）、自言止（stopping by oneself，自我停止爭論）、憶念止（stopping by recollection，通過回憶來停止爭論）、不癡止（stopping by non-delusion，通過不愚癡來停止爭論）、覓罪相止（stopping by seeking faults，通過尋找過錯來停止爭論）、多覓罪止（stopping by seeking many faults，通過尋找更多過錯來停止爭論）、布草止（stopping by drawing straws，通過抽籤來停止爭論），這叫做七止諍。
『有七種衣服：麻衣（linen cloth，麻布衣服）、沙拏衣（sana cloth，粗麻布衣服）、芻摩衣（ksuma cloth，細麻布衣服）、憍施耶衣（kausheya cloth，絲綢衣服）、翅夷羅衣（ksira cloth，一種細麻布衣服）、欽婆羅衣（kambala cloth，毛織品衣服）、劫貝衣（karpassa cloth，棉布衣服），這叫做七衣。
『有七種內部僧團成員：比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、式叉摩尼（siksamana，預備出家的女性）、沙彌（sramanera，男性小出家人）、沙彌尼（sramanerika，女性小出家人）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），這叫做七內眾。
『有七種使正法滅亡衰落的原因：無信（lack of faith，沒有信仰）、懈怠（laziness，懈怠）、無慚（lack of shame，沒有慚愧心）、無愧（lack of remorse，沒有悔愧心）、喜忘（forgetfulness，喜好忘事）、無定（lack of concentration，沒有禪定）、少智（little wisdom，缺少智慧），這叫做七法令正法滅亡沒。
『有七種不正法：不敬法（disrespect for the Dharma，不尊敬佛法）、不敬義（disrespect for the meaning，不尊敬義理）、不敬時（disrespect for the time，不尊敬時節）、不知足（lack of contentment，不知足）、不自敬（disrespect for oneself，不尊敬自己）、不敬眾（disrespect for the Sangha，不尊敬僧團）、不分別人（non-discrimination of people，不分辨人），這叫做七非正法。有七種正法：敬法（respect for the Dharma，尊敬佛法）、敬義（respect for the meaning，尊敬義理）、敬時（respect for the time，尊敬時節）、知足（contentment，知足）、自敬（respect for oneself，尊敬自己）、敬眾（respect for the Sangha，尊敬僧團）、分別人（discrimination of people，分辨人），這叫做七正法。
『持戒律有七種功德：能夠守護佛陀的內藏（teachings，教義），能夠善於判斷爭論，因為持戒的緣故，在外道之上安住，因為持戒律的緣故，沒有人能夠詰難，因為持戒律的緣故，不需要諮詢他人，在眾人中說戒無所畏懼，能夠斷除疑惑，能夠使正法長久住世，這叫做持律七德。
『有七位偉大的持律者：毗婆尸佛（Vipasyin Buddha）、式佛（Sikhin Buddha）、隨葉（Visvabhu Buddha）
【English Translation】 English version 'Respect, love, contemplate, and gather, initiate diligence, and head towards the one Nirvana (Nirvana, liberation). The right view obtained can lead to the correct essentials, advising all Brahmacharis (those practicing the holy life) to respect, love, contemplate, and gather, initiate diligence, and head towards the one Nirvana. This is called the Six Harmonies Gathering Dharma.' (End of the Six Dharmas)
Beginning of the Seven Dharmas
'There are seven kinds of wealth: wealth of faith (faith), wealth of precepts (precepts), wealth of learning (learning), wealth of charity (charity), wealth of wisdom (wisdom), wealth of shame (shame), wealth of remorse (remorse). These are called the Seven Wealths.'
'There are seven powers: power of faith (power of faith), power of diligence (power of diligence), power of shame (power of shame), power of remorse (power of remorse), power of mindfulness (power of mindfulness), power of concentration (power of concentration), power of wisdom (power of wisdom). These are called the Seven Powers.'
'There are seven ways to stop disputes: stopping in the present (stopping in the present), stopping by oneself (stopping by oneself), stopping by recollection (stopping by recollection), stopping by non-delusion (stopping by non-delusion), stopping by seeking faults (stopping by seeking faults), stopping by seeking many faults (stopping by seeking many faults), stopping by drawing straws (stopping by drawing straws). These are called the Seven Ways to Stop Disputes.'
'There are seven kinds of clothing: linen cloth (linen cloth), sana cloth (sana cloth), ksuma cloth (ksuma cloth), kausheya cloth (kausheya cloth), ksira cloth (ksira cloth), kambala cloth (kambala cloth), karpassa cloth (karpassa cloth). These are called the Seven Garments.'
'There are seven kinds of internal Sangha members: bhiksu (bhiksu, male monastic), bhiksuni (bhiksuni, female monastic), siksamana (siksamana, female novice), sramanera (sramanera, male novice), sramanerika (sramanerika, female novice), upasaka (upasaka, male lay follower), upasika (upasika, female lay follower). These are called the Seven Internal Assemblies.'
'There are seven causes for the decline and disappearance of the Proper Dharma: lack of faith (lack of faith), laziness (laziness), lack of shame (lack of shame), lack of remorse (lack of remorse), forgetfulness (forgetfulness), lack of concentration (lack of concentration), little wisdom (little wisdom). These are called the Seven Causes for the Decline and Disappearance of the Proper Dharma.'
'There are seven non-Proper Dharmas: disrespect for the Dharma (disrespect for the Dharma), disrespect for the meaning (disrespect for the meaning), disrespect for the time (disrespect for the time), lack of contentment (lack of contentment), disrespect for oneself (disrespect for oneself), disrespect for the Sangha (disrespect for the Sangha), non-discrimination of people (non-discrimination of people). These are called the Seven Non-Proper Dharmas. There are seven Proper Dharmas: respect for the Dharma (respect for the Dharma), respect for the meaning (respect for the meaning), respect for the time (respect for the time), contentment (contentment), respect for oneself (respect for oneself), respect for the Sangha (respect for the Sangha), discrimination of people (discrimination of people). These are called the Seven Proper Dharmas.'
'There are seven virtues of upholding the precepts: being able to protect the Buddha's inner treasury (teachings), being able to skillfully judge disputes, because of upholding the precepts, dwelling above the heretics, because of upholding the precepts, no one can challenge, because of upholding the precepts, not needing to consult others, speaking the precepts in the assembly without fear, being able to cut off doubts, being able to make the Proper Dharma abide long. These are called the Seven Virtues of Upholding the Precepts.'
'There are seven great upholders of the precepts: Vipasyin Buddha (Vipasyin Buddha), Sikhin Buddha (Sikhin Buddha), Visvabhu Buddha (Visvabhu Buddha)'
佛、俱留孫佛、俱那含牟尼佛、迦葉佛、釋迦牟尼佛，是名七大持律。」(七法竟)
八法初
「有八眾：剎利眾、婆羅門眾、居士眾、沙門眾、比丘眾、比丘尼眾、優婆塞眾、優婆夷眾，是名八眾。
「有八法能證泥洹果：正見、正志、正語、正業、正命、正方便、正念、正定，是名八法能證泥洹果。
「有八施：果得施、依止得施、制限得施、因緣得施、僧得施、現前得施、安居得施、指示得施，是名八施。
「因八事舍迦絺那衣：三衣足時、衣成時、去時、聞時、失衣時、發心不還時、過齊限時、共僧舍時，是名因八事舍迦絺那衣。
「有八種屐不應畜：木屐、多羅屐、波羅舍屐、竹屐、葉屐、文若屐、披披屐、欽婆羅屐，是名八種屐不應畜。
「有八隨世法：利、衰、毀、譽、稱、譏、苦、樂，是名隨世八法。
「有八種難：王難、賊難、火難、水難、惡獸難、龍難、人難、非人難，是名八難。」
有比丘行別住時舍戒，舍已還受。還受已白諸比丘：「我行別住中舍戒已還受，我當云何？」諸比丘以是事白佛，佛語諸比丘：「本已行別住，即以是行別住，更不應與。如舍戒，自言：『我是沙彌。』不見擯、不作擯、惡邪不除擯亦爾。」
若別
【現代漢語翻譯】 現代漢語譯本： 『佛（Buddha，覺悟者）、拘留孫佛（Krakucchanda Buddha，過去七佛之一）、拘那含牟尼佛（Kanakamuni Buddha，過去七佛之一）、迦葉佛（Kasyapa Buddha，過去七佛之一）、釋迦牟尼佛（Sakyamuni Buddha，現世佛），這被稱為七大持律。』（七法完畢）
八法開始
『有八種羣體：剎利眾（Kshatriya，貴族階層）、婆羅門眾（Brahmana，祭司階層）、居士眾（householders，在家信徒）、沙門眾（Sramana，出家修行者）、比丘眾（Bhiksu，男性出家僧侶）、比丘尼眾（Bhiksuni，女性出家僧侶）、優婆塞眾（Upasaka，男性在家居士）、優婆夷眾（Upasika，女性在家居士），這被稱為八眾。』
『有八種方法能夠證得涅槃果：正見、正志、正語、正業、正命、正方便、正念、正定，這被稱為八法能證涅槃果。』
『有八種佈施：果得施、依止得施、制限得施、因緣得施、僧得施、現前得施、安居得施、指示得施，這被稱為八施。』
『因為八種原因可以捨棄迦絺那衣（Kathina，一種特殊的袈裟）：三衣具足時、衣已完成時、離去時、聽聞時、失去衣時、發心不還時、超過期限時、與僧團共同捨棄時，這被稱為因八事舍迦絺那衣。』
『有八種鞋子不應該穿：木屐、多羅屐、波羅舍屐、竹屐、葉屐、文若屐、披披屐、欽婆羅屐，這被稱為八種鞋子不應穿。』
『有八種隨世法：利、衰、毀、譽、稱、譏、苦、樂，這被稱為隨世八法。』
『有八種災難：王難、賊難、火難、水難、惡獸難、龍難、人難、非人難，這被稱為八難。』
有比丘在行別住（a separate dwelling，一種懺悔方式）期間舍戒，舍戒后又重新受戒。重新受戒后，他告訴其他比丘：『我在行別住期間舍戒后又重新受戒，我該怎麼辦？』其他比丘將此事稟告佛陀，佛陀告訴比丘們：『原本已經開始行別住，就以此繼續行別住，不應該再給予。如同舍戒，自己說：『我是沙彌（Sramanera，小沙彌）。』不見擯（banishment，驅逐）、不作擯、惡邪不除擯也是一樣。』
如果分別...
【English Translation】 English version: 『Buddha (the Awakened One), Krakucchanda Buddha (one of the past seven Buddhas), Kanakamuni Buddha (one of the past seven Buddhas), Kasyapa Buddha (one of the past seven Buddhas), Sakyamuni Buddha (the present Buddha), these are called the Seven Great Disciplinarians.』 (End of the Seven Dharmas)
Beginning of the Eight Dharmas
『There are eight assemblies: the Kshatriya assembly (the noble class), the Brahmana assembly (the priestly class), the householder assembly (lay followers), the Sramana assembly (renunciates), the Bhiksu assembly (male monastic monks), the Bhiksuni assembly (female monastic nuns), the Upasaka assembly (male lay devotees), the Upasika assembly (female lay devotees), these are called the Eight Assemblies.』
『There are eight practices that can realize the fruit of Nirvana: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, these are called the Eight Practices that can realize the fruit of Nirvana.』
『There are eight kinds of giving: giving of fruit, giving of reliance, giving of restriction, giving of cause, giving to the Sangha, giving in the present, giving for the retreat, giving of instruction, these are called the Eight Givings.』
『Because of eight reasons, one can relinquish the Kathina robe (a special robe): when the three robes are complete, when the robe is finished, when leaving, when hearing, when losing the robe, when resolving not to return, when exceeding the limit, when relinquishing it together with the Sangha, these are called the eight reasons for relinquishing the Kathina robe.』
『There are eight kinds of sandals that should not be worn: wooden sandals, tala sandals, palasa sandals, bamboo sandals, leaf sandals, wenruo sandals, pipi sandals, qinpoluo sandals, these are called the eight kinds of sandals that should not be worn.』
『There are eight worldly conditions: gain, loss, disgrace, honor, praise, blame, suffering, happiness, these are called the Eight Worldly Conditions.』
『There are eight difficulties: difficulty from the king, difficulty from thieves, difficulty from fire, difficulty from water, difficulty from evil beasts, difficulty from dragons, difficulty from humans, difficulty from non-humans, these are called the Eight Difficulties.』
If a Bhiksu relinquishes the precepts while practicing separate dwelling (a form of penance), and then receives the precepts again after relinquishing them. After receiving the precepts again, he tells the other Bhiksus: 『I relinquished the precepts and then received them again while practicing separate dwelling, what should I do?』 The other Bhiksus report this matter to the Buddha, and the Buddha tells the Bhiksus: 『Having already begun practicing separate dwelling, continue with that separate dwelling, it should not be given again. Just like relinquishing the precepts, saying oneself: 『I am a Sramanera (novice monk).』 Not seeing banishment, not performing banishment, not removing evil wrongdoings is also the same.』
If separate...
住竟舍戒，舍已還受戒，受戒已白諸比丘：「我別住竟舍戒，舍戒已更受戒，我當云何？」諸比丘以是事白佛，佛語諸比丘：「本已行別住竟，應教求摩那埵。如舍戒，自言：『我是沙彌。』不見擯、不作擯、惡邪不除擯亦爾。」
有比丘行摩那埵時舍戒，舍已還受戒，受戒已語諸比丘：「我行摩那埵中舍戒還受戒，我當云何？」諸比丘以是事白佛，佛言：「即本行摩那埵，更不須與。如舍戒，自言：『我是沙彌。』不見擯、不作擯、惡邪不除擯亦爾。」
若行摩那埵竟舍戒，舍戒已還受戒，受戒已白諸比丘：「我行摩那埵竟舍戒，舍戒已還受戒，我當云何？」諸比丘以是事白佛，佛言：「本已行摩那埵竟，應教求出罪羯磨。如舍戒，自言：『我是沙彌。』不見擯、不作擯、惡邪不除擯亦爾。」(八法竟)
九法初
「有九惱：是人已侵損我、當侵損我、今侵損我，于彼生惱；是人已利益我怨家、當複利益、今複利益，于彼生惱；是人已侵損我知識、當復侵損、今復侵損，于彼生惱，是名九惱。有九舍惱：是人已侵損我、當侵損我、今侵損我，云何令彼不侵損我而利益我，當於彼舍惱心？是人已利益我怨家、當複利益、今複利益，云何令彼不利益我怨家，當舍彼惱心？是人已侵損我知識、當
【現代漢語翻譯】 現代漢語譯本 如果一位比丘在完成別住（separate dwelling）后舍戒，舍戒后又重新受戒，受戒后告訴其他比丘：『我完成別住后舍戒，舍戒后又重新受戒，我該怎麼辦？』比丘們將此事稟告佛陀。佛陀告訴比丘們：『如果他已經完成了別住，就應該教他請求摩那埵（Manatta，懺悔期）。如同舍戒后自稱：『我是沙彌（Sramanera，沙彌）。』沒有被擯出、沒有被執行擯出、沒有去除邪見而被擯出也是一樣。』 如果一位比丘在行摩那埵（Manatta，懺悔期）期間舍戒，舍戒后又重新受戒，受戒后告訴其他比丘：『我在行摩那埵期間舍戒又重新受戒，我該怎麼辦？』比丘們將此事稟告佛陀。佛陀說：『就按他原本的摩那埵繼續進行，不需要重新開始。如同舍戒后自稱：『我是沙彌（Sramanera，沙彌）。』沒有被擯出、沒有被執行擯出、沒有去除邪見而被擯出也是一樣。』 如果一位比丘在完成摩那埵（Manatta，懺悔期）后舍戒，舍戒后又重新受戒，受戒后告訴其他比丘：『我完成摩那埵后舍戒，舍戒后又重新受戒，我該怎麼辦？』比丘們將此事稟告佛陀。佛陀說：『如果他已經完成了摩那埵，就應該教他請求出罪羯磨（formal act of absolution）。如同舍戒后自稱：『我是沙彌（Sramanera，沙彌）。』沒有被擯出、沒有被執行擯出、沒有去除邪見而被擯出也是一樣。』（八法竟） 九法初 『有九種惱怒：這個人已經侵損我、將要侵損我、現在侵損我，因此對他產生惱怒；這個人已經利益我的仇敵、將要利益我的仇敵、現在利益我的仇敵，因此對他產生惱怒；這個人已經侵損我的親友、將要侵損我的親友、現在侵損我的親友，因此對他產生惱怒，這叫做九種惱怒。有九種捨棄惱怒的方法：這個人已經侵損我、將要侵損我、現在侵損我，怎麼能讓他不侵損我反而利益我呢？應當捨棄對他的惱怒之心。這個人已經利益我的仇敵、將要利益我的仇敵、現在利益我的仇敵，怎麼能讓他不利益我的仇敵呢？應當捨棄對他的惱怒之心。這個人已經侵損我的親友、當
【English Translation】 English version If a Bhikkhu (monk) having completed a period of separate dwelling, renounces the precepts, and having renounced, takes them again, and having taken them, says to the Bhikkhus (monks): 'Having completed a period of separate dwelling, I renounced the precepts, and having renounced, I took them again; what shall I do?' The Bhikkhus (monks) report this matter to the Buddha. The Buddha says to the Bhikkhus (monks): 'If he has already completed the period of separate dwelling, he should be taught to seek Manatta (probation). It is like renouncing the precepts and saying: 'I am a Sramanera (novice).' It is the same if he is not expelled, not subjected to expulsion, or if evil views are not removed before expulsion.' If a Bhikkhu (monk), while undergoing Manatta (probation), renounces the precepts, and having renounced, takes them again, and having taken them, says to the Bhikkhus (monks): 'While undergoing Manatta, I renounced the precepts and took them again; what shall I do?' The Bhikkhus (monks) report this matter to the Buddha. The Buddha says: 'Let him continue with the original Manatta; it is not necessary to start again. It is like renouncing the precepts and saying: 'I am a Sramanera (novice).' It is the same if he is not expelled, not subjected to expulsion, or if evil views are not removed before expulsion.' If a Bhikkhu (monk), having completed Manatta (probation), renounces the precepts, and having renounced, takes them again, and having taken them, says to the Bhikkhus (monks): 'Having completed Manatta, I renounced the precepts, and having renounced, I took them again; what shall I do?' The Bhikkhus (monks) report this matter to the Buddha. The Buddha says: 'If he has already completed Manatta, he should be taught to seek Abbhāna (formal act of absolution). It is like renouncing the precepts and saying: 'I am a Sramanera (novice).' It is the same if he is not expelled, not subjected to expulsion, or if evil views are not removed before expulsion.' (End of the Eight Rules) Beginning of the Nine Rules 'There are nine angers: 'This person has harmed me, will harm me, is harming me,' and he feels anger towards him; 'This person has benefited my enemy, will benefit him, is benefiting him,' and he feels anger towards him; 'This person has harmed my friend, will harm him, is harming him,' and he feels anger towards him; these are called nine angers. There are nine ways to abandon anger: 'This person has harmed me, will harm me, is harming me; how can I make him not harm me but benefit me?' He should abandon the angry thought towards him. 'This person has benefited my enemy, will benefit him, is benefiting him; how can I make him not benefit my enemy?' He should abandon the angry thought towards him. 'This person has harmed my friend, will
復侵損、今復侵損，云何令彼不侵損我知識，當於彼舍惱心？是名九舍惱。」(九法竟)
十法初
「有十事令正法滅亡沒：非法言法、法言非法、非毗尼言毗尼、毗尼言非毗尼、非犯言犯、犯言非犯、輕言重、重言輕、無殘言殘、殘言無殘，是名十事令正法滅亡沒。有十事不令正法滅亡沒：非法言非法、法言法、非毗尼言非毗尼、毗尼言毗尼、非犯言非犯、犯言犯、無殘言無殘、殘言殘、輕言輕、重言重，是名十事不令正法滅亡沒。
「有十法名上座：有所住處，無畏無能遮者；有長老息煩惱，多知識有名聞、能令他生凈心；辯才具足無能勝者，無有滯礙義趣明瞭，聞者信受；善能安詳入他家，能為白衣說深妙法；分別諸道，勸令行施齋戒，令他舍惡從善；自具四諦；現法安樂無有所乏。是名上座十法。
「烏回鳩羅比丘成就十法，僧不應差：不知諍根本來往處、不知諍、不善分別諍、不能知諍起因緣、不能知諍義、不善滅諍、不能令諍滅已更不起、戒不清凈、不能多聞、少智，是名十，烏回鳩羅比丘僧不應差。烏回鳩羅比丘有十事僧應差：知諍來往處根本、善知諍、能分別諍、知諍起因緣、知諍義、善滅諍、滅諍已更不令起、持戒清凈、多聞、多智，是名十，烏回鳩羅比丘僧應差。」
【現代漢語翻譯】 現代漢語譯本：'如果他們再次侵犯和損害我，我該如何讓他們不再侵犯和損害我的朋友，並且放下對他們的惱怒之心呢？' 這就是所謂的九種捨棄惱怒的方法。（九法完畢）
十法開始
'有十件事會導致正法（Saddharma，指佛陀的教法）滅亡：說非法是法，說法是非法；說非毗尼（Vinaya，指戒律）是毗尼，說毗尼是非毗尼；說非犯戒是犯戒，說犯戒是非犯戒；說輕罪是重罪，說重罪是輕罪；說沒有殘餘是殘餘，說有殘餘是沒有殘餘。這被稱為導致正法滅亡的十件事。有十件事不會導致正法滅亡：說非法是非法，說法是法；說非毗尼是非毗尼，說毗尼是毗尼；說非犯戒是非犯戒，說犯戒是犯戒；說沒有殘餘是沒有殘餘，說有殘餘是有殘餘；說輕罪是輕罪，說重罪是重罪。這被稱為不會導致正法滅亡的十件事。'
'有十種法可以稱為上座（Thera，指長老）：有所居住的地方，無所畏懼，無人能夠阻礙；有長老能夠平息煩惱，知識淵博，有名望，能夠使他人產生清凈心；辯才具足，無人能夠勝過，沒有滯礙，義理清晰明瞭，聽聞者信服接受；善於安詳地進入他人家中，能夠為在家居士宣說深奧微妙的佛法；能夠分辨各種道路，勸導他人行佈施、持齋戒，使他人捨棄惡行，行善；自身具備四聖諦（catu-ariya-sacca，佛教的基本教義）；在現世安樂，沒有任何缺乏。這被稱為上座的十種法。'
'如果烏回鳩羅（Ubbāhikā，指處理僧團事務的比丘）比丘成就了十種法，僧團不應該委派他：不知道爭端的根本來源和來往之處；不瞭解爭端；不善於分辨爭端；不能夠知道爭端產生的因緣；不能夠了解爭端的意義；不善於平息爭端；不能夠使爭端平息之後不再發生；戒律不清凈；不能夠多聞；缺少智慧。這被稱為烏回鳩羅比丘不應該被僧團委派的十件事。如果烏回鳩羅比丘具備十件事，僧團應該委派他：知道爭端的來往之處和根本；善於瞭解爭端；能夠分辨爭端；知道爭端產生的因緣；瞭解爭端的意義；善於平息爭端；平息爭端之後不再使其發生；持戒清凈；多聞；有智慧。這被稱為僧團應該委派烏回鳩羅比丘的十件事。'
【English Translation】 English version: 'If they repeatedly infringe upon and harm me, how can I ensure that they no longer infringe upon and harm my friends, and relinquish the vexation in my mind towards them?' This is called the nine ways of abandoning vexation. (End of the nine dharmas)
Beginning of the ten dharmas
'There are ten things that cause the True Dharma (Saddharma, referring to the Buddha's teachings) to perish: saying what is not Dharma is Dharma, saying what is Dharma is not Dharma; saying what is not Vinaya (Vinaya, referring to the monastic rules) is Vinaya, saying what is Vinaya is not Vinaya; saying what is not an offense is an offense, saying what is an offense is not an offense; saying a light offense is a heavy offense, saying a heavy offense is a light offense; saying there is no remainder is a remainder, saying there is a remainder is no remainder. These are called the ten things that cause the True Dharma to perish. There are ten things that do not cause the True Dharma to perish: saying what is not Dharma is not Dharma, saying what is Dharma is Dharma; saying what is not Vinaya is not Vinaya, saying what is Vinaya is Vinaya; saying what is not an offense is not an offense, saying what is an offense is an offense; saying there is no remainder is no remainder, saying there is a remainder is a remainder; saying a light offense is a light offense, saying a heavy offense is a heavy offense. These are called the ten things that do not cause the True Dharma to perish.'
'There are ten qualities that define a Thera (Thera, referring to an elder): having a place to dwell, being fearless, and unhindered by anyone; having an elder who can pacify afflictions, is knowledgeable, renowned, and able to inspire pure faith in others; possessing eloquence, unsurpassed by anyone, without hindrance, with clear and understandable meaning, accepted by listeners; being skilled in entering other people's homes peacefully, able to expound profound and subtle Dharma to laypeople; able to distinguish various paths, encouraging others to practice generosity, observe precepts, and abandon evil for good; possessing the Four Noble Truths (catu-ariya-sacca, the fundamental teachings of Buddhism); experiencing happiness in the present life without any lack. These are called the ten qualities of a Thera.'
'If a Ubbāhikā (Ubbāhikā, referring to a bhikkhu who handles monastic affairs) bhikkhu possesses ten qualities, the Sangha should not appoint him: not knowing the root source and origin of disputes; not understanding disputes; not being skilled in distinguishing disputes; not being able to know the causes of disputes; not being able to understand the meaning of disputes; not being skilled in resolving disputes; not being able to prevent disputes from arising again after they have been resolved; not being pure in precepts; not being learned; lacking wisdom. These are called the ten things for which a Ubbāhikā bhikkhu should not be appointed by the Sangha. If a Ubbāhikā bhikkhu possesses ten qualities, the Sangha should appoint him: knowing the origin and root of disputes; being skilled in understanding disputes; being able to distinguish disputes; knowing the causes of disputes; understanding the meaning of disputes; being skilled in resolving disputes; preventing disputes from arising again after they have been resolved; being pure in precepts; being learned; having wisdom. These are called the ten things for which the Sangha should appoint a Ubbāhikā bhikkhu.'
佛在婆伽國那梨槃聚落，是中有優婆塞，以信樂清凈心作一房舍，別與長老羅云。長老羅云受已二月遊行，彼優婆塞聞長老羅云受舍已二月遊行，便持此舍施四方僧。長老羅云二月遊行還，到所住處，聞是優婆塞以是房施四方僧，聞已往到佛所，頭面作禮白佛言：「世尊！我在那梨槃聚落中住，有優婆塞以信樂清凈心作一房舍，別施我。我受已二月遊行，遊行還聞是優婆塞以是房施四方僧。世尊我今云何？」佛語羅云：「汝往語優婆塞言：『我將不犯汝耶？汝見我非沙門、非沙門行耶？作身口過耶？』」長老羅云受佛語已，從坐起禮佛足右繞而去。還自住處，過是夜已，著衣持缽入那梨槃聚落行乞食。食已洗缽，往是優婆塞家。是優婆塞遙見長老羅云來，見已著衣在一面立，叉手合掌向長老羅云，作是言：「善來長老羅云！久不來。羅云！何以故來？可就座坐。」時長老羅云即就座坐，是優婆塞頭面禮足在一面坐已，長老羅云語優婆塞：「我將不犯汝耶？汝見我非沙門、非沙門行耶？作身口過耶？」答言：「大德不犯我，我亦不見汝非沙門、非沙門行、作身口過。」時長老羅云爲種種說法示教利喜已，從坐起去。往到佛所，頭面禮足在一面坐，以是事向佛廣說。佛以是事集比丘僧，語諸比丘言：「有十非法施、
【現代漢語翻譯】 現代漢語譯本 佛陀在婆伽國的那梨槃（Nalipana）聚落。在那裡，有一位優婆塞（Upasaka，在家男信徒）以虔誠清凈的心建造了一間房舍，特別供養長老羅云（Rahula）。長老羅云接受后住了兩個月。後來，這位優婆塞聽說長老羅云接受房舍住了兩個月后，便將這房舍佈施給四方僧眾。長老羅云兩個月后返回，到達他所住的地方，聽說這位優婆塞已將這房舍佈施給四方僧眾。聽后，他前往佛陀處，頂禮佛足，稟告佛陀說：『世尊！我住在那個那梨槃聚落中，有一位優婆塞以虔誠清凈的心建造了一間房舍，特別佈施給我。我接受后住了兩個月，後來返回，聽說這位優婆塞已將這房舍佈施給四方僧眾。世尊，我現在該怎麼辦？』 佛陀告訴羅云：『你前去告訴那位優婆塞說：「我是否冒犯了你？你是否認為我不是沙門（Sramana，出家修行者），沒有沙門的德行？我是否在身口意上有所過失？」』長老羅云接受佛陀的教誨后，從座位上起身，頂禮佛足，右繞佛陀后離去。返回自己的住處，過了一夜后，穿上衣服，拿著缽，進入那梨槃聚落乞食。 乞食完畢，洗完缽后，前往那位優婆塞的家。那位優婆塞遠遠地看見長老羅云前來，看見后穿戴整齊，站立在一旁，雙手合掌向長老羅云，說道：『長老羅云，歡迎您！很久沒來了。羅云，您為何而來？請就座。』當時，長老羅云就坐。那位優婆塞頂禮長老羅云的雙足后，坐在一旁。長老羅云問優婆塞：『我是否冒犯了你？你是否認為我不是沙門，沒有沙門的德行？我是否在身口意上有所過失？』 優婆塞回答說：『大德沒有冒犯我，我也沒看到您不是沙門，沒有沙門的德行，或者在身口意上有所過失。』當時，長老羅云爲他宣講各種佛法，開示教導，使他受益和歡喜，然後從座位上起身離去。前往佛陀處，頂禮佛足後坐在一旁，將這件事詳細地告訴了佛陀。佛陀因為這件事召集了比丘僧眾，告訴各位比丘：『有十種非法的佈施。』
【English Translation】 English version The Buddha was in the Nalipana settlement of the Bhaga country. There was a Upasaka (lay male devotee) who, with a pure and faithful heart, built a dwelling and dedicated it specifically to the Elder Rahula. Elder Rahula accepted it and resided there for two months. Later, the Upasaka heard that Elder Rahula had been residing in the dwelling for two months, and then he donated the dwelling to the Sangha (monastic community) of the four directions. Elder Rahula returned after two months and arrived at his residence, where he heard that the Upasaka had donated the dwelling to the Sangha of the four directions. Upon hearing this, he went to the Buddha, prostrated himself at the Buddha's feet, and reported: 'Venerable One! I was residing in that Nalipana settlement, and there was an Upasaka who, with a pure and faithful heart, built a dwelling and specifically donated it to me. I accepted it and resided there for two months. Later, I returned and heard that the Upasaka had donated the dwelling to the Sangha of the four directions. Venerable One, what should I do now?' The Buddha said to Rahula: 'Go and tell that Upasaka, "Have I offended you? Do you see me as not being a Sramana (ascetic, renunciate), or not behaving as a Sramana? Have I committed any transgressions in body, speech, or mind?"' Elder Rahula, having received the Buddha's instruction, rose from his seat, prostrated himself at the Buddha's feet, circumambulated the Buddha to the right, and departed. He returned to his residence, and after spending the night, he put on his robes, carried his bowl, and entered the Nalipana settlement to beg for alms. After finishing his alms round and washing his bowl, he went to the Upasaka's house. The Upasaka saw Elder Rahula coming from afar. Upon seeing him, he dressed properly and stood to one side, with his palms joined together, facing Elder Rahula, and said: 'Welcome, Elder Rahula! It has been a long time. Rahula, why have you come? Please take a seat.' At that time, Elder Rahula sat down. The Upasaka prostrated himself at Elder Rahula's feet and sat to one side. Elder Rahula asked the Upasaka: 'Have I offended you? Do you see me as not being a Sramana, or not behaving as a Sramana? Have I committed any transgressions in body, speech, or mind?' The Upasaka replied: 'Venerable One, you have not offended me, and I have not seen you as not being a Sramana, or not behaving as a Sramana, or committing any transgressions in body, speech, or mind.' At that time, Elder Rahula taught him various aspects of the Dharma, instructing and benefiting him, and making him happy. Then, he rose from his seat and departed. He went to the Buddha, prostrated himself at the Buddha's feet, and sat to one side, relating the matter to the Buddha in detail. Because of this matter, the Buddha gathered the assembly of Bhikkhus (monks) and told the Bhikkhus: 'There are ten kinds of unlawful donations.'
十非法受、十非法用。何等十？已施一僧，轉與餘僧，是名非法施、非法受、非法用。若已施一比丘尼僧，轉與余比丘尼僧，是名非法施、非法受、非法用。若已施三比丘，轉與餘三比丘，是名非法施、非法受、非法用。若轉與二比丘、若與一比丘、若與僧，是名非法施、非法受、非法用。若已施二比丘，轉與餘二比丘，是名非法施、非法受、非法用。若轉與一比丘、若與僧、若與三人，是名非法施、非法受、非法用。若已施一比丘，轉施餘一比丘，是名非法施、非法受、非法用。若轉施僧、若施三人、二人，是名非法施、非法受、非法用。若已施三沙彌，轉施餘三沙彌，是名非法施、非法受、非法用。若轉施二沙彌、一沙彌、若施僧，是名非法施、非法受、非法用。若已施二沙彌，轉與餘二沙彌，是名非法施、非法受、非法用。若轉施一沙彌、若施僧、若施三人，是名非法施、非法受、非法用。若已施一沙彌，轉施餘一沙彌，是名非法施、非法受、非法用。若轉與僧、若施三人、若施二人，是名非法施、非法受、非法用。若已施三比丘尼，轉施餘三比丘尼，是名非法施、非法受、非法用。若轉施二比丘尼、一比丘尼、若施僧，是名非法施、非法受、非法用。若已施二比丘尼，轉施餘二比丘尼，是名非法施、非法受、
【現代漢語翻譯】 現代漢語譯本： 有十種非法的接受和使用。是哪十種呢？已經佈施給一位僧人（bhiksu），卻轉給其他僧人，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給一位比丘尼僧（bhiksuni），卻轉給其他比丘尼僧，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給三位比丘，卻轉給其他三位比丘，這被稱為非法的佈施、非法的接受、非法的使用。如果轉給兩位比丘、或者一位比丘、或者僧團（sangha），這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給兩位比丘，卻轉給其他兩位比丘，這被稱為非法的佈施、非法的接受、非法的使用。如果轉給一位比丘、或者僧團、或者三位比丘，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給一位比丘，卻轉佈施給另一位比丘，這被稱為非法的佈施、非法的接受、非法的使用。如果轉佈施給僧團、或者三位比丘、兩位比丘，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給三位沙彌（sramanera），卻轉佈施給其他三位沙彌，這被稱為非法的佈施、非法的接受、非法的使用。如果轉佈施給兩位沙彌、一位沙彌、或者僧團，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給兩位沙彌，卻轉給其他兩位沙彌，這被稱為非法的佈施、非法的接受、非法的使用。如果轉佈施給一位沙彌、或者僧團、或者三位沙彌，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給一位沙彌，卻轉佈施給另一位沙彌，這被稱為非法的佈施、非法的接受、非法的使用。如果轉給僧團、或者三位沙彌、或者兩位沙彌，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給三位比丘尼，卻轉佈施給其他三位比丘尼，這被稱為非法的佈施、非法的接受、非法的使用。如果轉佈施給兩位比丘尼、一位比丘尼、或者僧團，這被稱為非法的佈施、非法的接受、非法的使用。如果已經佈施給兩位比丘尼，卻轉佈施給其他兩位比丘尼，這被稱為非法的佈施、非法的接受 非法的接受、
【English Translation】 English version: There are ten illegal acceptances and ten illegal uses. What are the ten? If something has been given to one monk (bhiksu), but is transferred to other monks, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to one nun's community (bhiksuni sangha), but is transferred to another nun's community, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to three monks, but is transferred to another three monks, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to two monks, or one monk, or the community (sangha), this is called illegal giving, illegal acceptance, and illegal use. If something has been given to two monks, but is transferred to another two monks, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to one monk, or the community, or three monks, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to one monk, but is transferred to another monk, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to the community, or three monks, or two monks, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to three novices (sramanera), but is transferred to another three novices, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to two novices, one novice, or the community, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to two novices, but is transferred to another two novices, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to one novice, or the community, or three novices, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to one novice, but is transferred to another novice, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to the community, or three novices, or two novices, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to three nuns (bhiksuni), but is transferred to another three nuns, this is called illegal giving, illegal acceptance, and illegal use. If it is transferred to two nuns, one nun, or the community, this is called illegal giving, illegal acceptance, and illegal use. If something has been given to two nuns, but is transferred to another two nuns, this is called illegal giving, illegal acceptance,
非法用。若轉施一比丘尼、若與僧、若施三人，是名非法施、非法受、非法用。若已施一比丘尼，轉施餘一比丘尼，是名非法施、非法受、非法用。若轉施僧、若施三人、若二人，是名非法施、非法受、非法用。若已施三式叉摩尼，轉施餘三式叉摩尼，是名非法施、非法受、非法用。若轉施二式叉摩尼、一式叉摩尼、若施僧，是名非法施、非法受、非法用。若已施二式叉摩尼，轉施餘二式叉摩尼，是名非法施、非法受、非法用。若轉施一式叉摩尼、若施僧、若施三人，是名非法施、非法受、非法用。若已施一式叉摩尼，轉施餘一式叉摩尼，是名非法施、非法受、非法用。若施僧、若施三人、若二人，是名非法施、非法受、非法用。若已施三沙彌尼、轉施餘三沙彌尼，是名非法施、非法受、非法用。若轉施二沙彌尼、若一若僧，是名非法施、非法受、非法用。若已施二沙彌尼，轉施餘二沙彌尼，是名非法施、非法受、非法用。若轉施一沙彌尼、若僧、若施三人，是名非法施、非法受、非法用。若已施一沙彌尼，轉施餘一沙彌尼，是名非法施、非法受、非法用。若轉施僧、若三人、若二人，是名非法施、非法受、非法用。若已施三畜生，轉施餘三畜生，是名非法施、非法受、非法用。若施二畜生、若一畜生，是名非法施、
【現代漢語翻譯】 現代漢語譯本： 如果將（已承諾的供養）非法使用，例如轉施給一位比丘尼（bhikkhuni，女出家人）、或者給予僧團（sangha，佛教僧侶團體）、或者施捨給三個人，這被稱為非法施捨、非法接受、非法使用。如果已經施捨給一位比丘尼，又轉施給另一位比丘尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給僧團、或者施捨給三個人、或者兩個人，這被稱為非法施捨、非法接受、非法使用。 如果已經施捨給三位式叉摩尼（siksamana，預備沙彌尼，見習女出家人），又轉施給另外三位式叉摩尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給兩位式叉摩尼、一位式叉摩尼、或者施捨給僧團，這被稱為非法施捨、非法接受、非法使用。如果已經施捨給兩位式叉摩尼，又轉施給另外兩位式叉摩尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給一位式叉摩尼、或者施捨給僧團、或者施捨給三個人，這被稱為非法施捨、非法接受、非法使用。 如果已經施捨給一位式叉摩尼，又轉施給另一位式叉摩尼，這被稱為非法施捨、非法接受、非法使用。如果施捨給僧團、或者施捨給三個人、或者兩個人，這被稱為非法施捨、非法接受、非法使用。如果已經施捨給三位沙彌尼（sramaneri，小比丘尼，女沙彌），又轉施給另外三位沙彌尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給兩位沙彌尼、或者一位沙彌尼、或者施捨給僧團，這被稱為非法施捨、非法接受、非法使用。如果已經施捨給兩位沙彌尼，又轉施給另外兩位沙彌尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給一位沙彌尼、或者施捨給僧團、或者施捨給三個人，這被稱為非法施捨、非法接受、非法使用。 如果已經施捨給一位沙彌尼，又轉施給另一位沙彌尼，這被稱為非法施捨、非法接受、非法使用。如果轉施給僧團、或者三個人、或者兩個人，這被稱為非法施捨、非法接受、非法使用。如果已經施捨給三隻畜生，又轉施給另外三隻畜生，這被稱為非法施捨、非法接受、非法使用。如果施捨給兩隻畜生、或者一隻畜生，這被稱為非法施捨……
【English Translation】 English version: If (a promised offering) is used unlawfully, such as transferring it to a bhikkhuni (female monastic), or giving it to the sangha (Buddhist monastic community), or giving it to three individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to one bhikkhuni, and then transferred to another bhikkhuni, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to the sangha, or given to three individuals, or two individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to three siksamana (probationary female novices), and then transferred to another three siksamana, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to two siksamana, one siksamana, or given to the sangha, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to two siksamana, and then transferred to another two siksamana, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to one siksamana, or given to the sangha, or given to three individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to one siksamana, and then transferred to another siksamana, this is called unlawful giving, unlawful receiving, and unlawful use. If it is given to the sangha, or given to three individuals, or two individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to three sramaneri (female novices), and then transferred to another three sramaneri, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to two sramaneri, or one sramaneri, or given to the sangha, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to two sramaneri, and then transferred to another two sramaneri, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to one sramaneri, or given to the sangha, or given to three individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to one sramaneri, and then transferred to another sramaneri, this is called unlawful giving, unlawful receiving, and unlawful use. If it is transferred to the sangha, or three individuals, or two individuals, this is called unlawful giving, unlawful receiving, and unlawful use. If it has already been given to three animals, and then transferred to another three animals, this is called unlawful giving, unlawful receiving, and unlawful use. If it is given to two animals, or one animal, this is called unlawful giving...
非法受、非法用。若已施二畜生，轉施餘二畜生，是名非法施、非法受、非法用。若轉施一畜生、若三畜生，是名非法施、非法受、非法用。若已施一畜生，轉施一畜生，是名非法施、非法受、非法用。若轉施三、若二，是名非法施、非法受、非法用。若已施比丘僧，轉施比丘尼僧，是名非法施、非法受、非法用。若已施比丘尼僧，轉施比丘僧，是名非法施、非法受、非法用。若僧破為二部，已施此一部，轉施彼一部，是名非法施、非法受、非法用。若已施彼一部，轉施此一部，是名非法施、非法受、非法用。前施是施，后施非施。如王為地主檀越，是房舍臥具主，但得看視，不得奪一與一。」(十法竟)
增一后一法初
「有三羯磨，攝一切羯磨：白羯磨、白二羯磨、白四羯磨。
「有一破法墮惡道。何等一？所謂破僧。
「有一犯墮惡道，從身作，謂出佛身血。
「有一犯墮惡道，從口作，謂謗佛。
「有一犯墮惡道，所謂意念作別眾。
「有一犯墮惡道，謂兩舌教他破僧。
「有一犯詰問墮惡道，謂僧詰問，非法非法想、非法見故破僧；非法作法想，非法見故破僧，非法法想疑破僧。
「有一犯墮惡道，從殺生起，謂殺阿羅漢。
「又一犯墮惡
【現代漢語翻譯】 現代漢語譯本： 『非法佈施、非法接受、非法使用。如果已經佈施給兩隻畜生，又轉而佈施給另外兩隻畜生，這被稱為非法佈施、非法接受、非法使用。如果轉而佈施給一隻畜生，或者三隻畜生，這被稱為非法佈施、非法接受、非法使用。如果已經佈施給一隻畜生，又轉而佈施給另一隻畜生，這被稱為非法佈施、非法接受、非法使用。如果轉而佈施給三隻，或者兩隻，這被稱為非法佈施、非法接受、非法使用。如果已經佈施給比丘僧（Bhikshu Sangha，男性僧團），又轉而佈施給比丘尼僧（Bhikshuni Sangha，女性僧團），這被稱為非法佈施、非法接受、非法使用。如果已經佈施給比丘尼僧，又轉而佈施給比丘僧，這被稱為非法佈施、非法接受、非法使用。如果僧團分裂為兩部分，已經佈施給這一部分，又轉而佈施給那一部分，這被稱為非法佈施、非法接受、非法使用。如果已經佈施給那一部分，又轉而佈施給這一部分，這被稱為非法佈施、非法接受、非法使用。之前的佈施是佈施，之後的佈施不是佈施。如同國王作為地主和檀越（Dānapati，施主），是房舍臥具的主人，只能看管，不能奪取一樣東西給另一個人。』（十法結束）
增一后一法初
『有三種羯磨（Karma，業），涵蓋一切羯磨：白羯磨（Jñapti-karma，宣告羯磨）、白二羯磨（Jñapti-dvitiya-karma，一白二羯磨）、白四羯磨（Jñapti-chaturtha-karma，一白四羯磨）。』
『有一種破壞佛法會墮入惡道。是哪一種呢？就是破壞僧團（Sangha，僧伽）。』
『有一種犯戒會墮入惡道，從身體行為造作，就是使佛陀（Buddha，覺者）流血。』
『有一種犯戒會墮入惡道，從口語造作，就是誹謗佛陀。』
『有一種犯戒會墮入惡道，就是意念上想要製造別眾（Bhinnasangha，分裂僧團）。』
『有一種犯戒會墮入惡道，就是用兩舌（Pisuṇā vaca，挑撥離間）教唆他人破壞僧團。』
『有一種犯戒詰問會墮入惡道，就是僧團詰問時，以非法為非法想、非法見解而破壞僧團；以非法為合法想，非法見解而破壞僧團；以非法為合法想而心生疑惑，從而破壞僧團。』
『有一種犯戒會墮入惡道，從殺生而起，就是殺害阿羅漢（Arhat，阿羅漢）。』
『又有一種犯戒會墮入惡道
【English Translation】 English version: 'Illegal giving, illegal receiving, illegal using. If one has already given to two animals, and then transfers the gift to another two animals, this is called illegal giving, illegal receiving, illegal using. If one transfers the gift to one animal, or three animals, this is called illegal giving, illegal receiving, illegal using. If one has already given to one animal, and then transfers the gift to another animal, this is called illegal giving, illegal receiving, illegal using. If one transfers the gift to three, or two, this is called illegal giving, illegal receiving, illegal using. If one has already given to the Bhikshu Sangha (monk community), and then transfers the gift to the Bhikshuni Sangha (nun community), this is called illegal giving, illegal receiving, illegal using. If one has already given to the Bhikshuni Sangha, and then transfers the gift to the Bhikshu Sangha, this is called illegal giving, illegal receiving, illegal using. If the Sangha is split into two factions, and one has already given to this faction, and then transfers the gift to that faction, this is called illegal giving, illegal receiving, illegal using. If one has already given to that faction, and then transfers the gift to this faction, this is called illegal giving, illegal receiving, illegal using. The previous giving is giving, the subsequent giving is not giving. Just as a king, as the landowner and Dānapati (donor), is the owner of the dwellings and bedding, he can only oversee them, and cannot take something from one and give it to another.' (End of the Ten Dharmas)
Beginning of the Ekottara Agama, the First Dharma
'There are three Karmas (actions), which encompass all Karmas: Jñapti-karma (announcement Karma), Jñapti-dvitiya-karma (announcement with second Karma), Jñapti-chaturtha-karma (announcement with fourth Karma).'
'There is one act of destroying the Dharma that leads to the evil realms. What is that one? It is destroying the Sangha (community).'
'There is one transgression that leads to the evil realms, committed through bodily action, which is causing the Buddha (the awakened one) to bleed.'
'There is one transgression that leads to the evil realms, committed through speech, which is slandering the Buddha.'
'There is one transgression that leads to the evil realms, which is intentionally creating a Bhinnasangha (split Sangha).'
'There is one transgression that leads to the evil realms, which is using Pisuṇā vaca (divisive speech) to incite others to destroy the Sangha.'
'There is one transgression of questioning that leads to the evil realms, which is, when the Sangha questions, destroying the Sangha by thinking of the unlawful as unlawful, and having unlawful views; destroying the Sangha by thinking of the unlawful as lawful, and having unlawful views; destroying the Sangha by doubting the lawful as unlawful.'
'There is one transgression that leads to the evil realms, arising from killing, which is killing an Arhat (liberated being).'
'Again, there is one transgression that leads to the evil realms
道，從盜起，偷佛物僧物。
「又一犯墮惡道，從淫起，謂淫羅漢比丘尼。
「又一犯墮惡道，從妄語起，謂自說得過人法。」(一法竟)
二法初
「有二犯：不善犯、無記犯。
「又二犯：身犯、口犯。
「又二犯：方便犯、非方便犯。
「又二犯：調戲犯、不調戲犯。
「又二犯：有同犯、不同犯。
「又二事同：輕、重。
「又二事同：有殘、無殘。
「又二不同：輕、重。
「又二不同：有殘、無殘。
「又二不同：若向他悔、若自悔。
「又二犯：有限犯、無限犯。
「又二犯：處犯、方犯。
「又二犯：可數犯、不可數犯。
「又二犯：有出時犯、欲出犯。
「又二犯：入犯、欲入犯。
「又二犯：起犯、欲起犯。
「又二犯：時犯、非時犯。
「又二犯：墮犯、不墮犯。
「又二犯：偷蘭遮犯、白衣相應犯。
「又二犯：重破犯、不重破犯。
「又二犯：有殘犯、無殘犯。
「又二犯：輕犯、重犯。
「又二犯：被舉犯、舉者犯。
「又二犯：向他悔犯、自悔犯。
「又二犯：戒中犯、非戒中犯。
「又二
【現代漢語翻譯】 現代漢語譯本 關於道的罪過，從盜竊開始，指的是偷盜佛陀的物品或僧侶的物品。
『另一種導致墮入惡道的罪過，從淫慾開始，指的是與阿羅漢（Arahan，已證悟的聖者）、比丘尼（Bhikkhuni，女性出家人）發生性行為。』
『另一種導致墮入惡道的罪過，從妄語開始，指的是自己聲稱獲得了超越常人的能力。』（第一法結束）
二法開始
『有兩種罪過：不善的罪過、無記的罪過。』
『又有兩種罪過：身體的罪過、語言的罪過。』
『又有兩種罪過：方便的罪過、非方便的罪過。』
『又有兩種罪過：調戲的罪過、不調戲的罪過。』
『又有兩種罪過：有同伴的罪過、沒有同伴的罪過。』
『又有兩件事相同：輕的、重的。』
『又有兩件事相同：有殘餘的、沒有殘餘的。』
『又有兩種不同：輕的、重的。』
『又有兩種不同：有殘餘的、沒有殘餘的。』
『又有兩種不同：向他人懺悔的、自己懺悔的。』
『又有兩種罪過：有限的罪過、無限的罪過。』
『又有兩種罪過：處所的罪過、方向的罪過。』
『又有兩種罪過：可數的罪過、不可數的罪過。』
『又有兩種罪過：有出離時的罪過、想要出離的罪過。』
『又有兩種罪過：進入的罪過、想要進入的罪過。』
『又有兩種罪過：開始的罪過、想要開始的罪過。』
『又有兩種罪過：時節的罪過、非時節的罪過。』
『又有兩種罪過：墮落的罪過、不墮落的罪過。』
『又有兩種罪過：偷蘭遮（Thullana，一種較重的罪）的罪過、與在家白衣相應的罪過。』
『又有兩種罪過：重破（導致戒律嚴重破損）的罪過、不重破的罪過。』
『又有兩種罪過：有殘餘的罪過、沒有殘餘的罪過。』
『又有兩種罪過：輕的罪過、重的罪過。』
『又有兩種罪過：被舉（被僧團指控）的罪過、舉者（指控者）的罪過。』
『又有兩種罪過：向他人懺悔的罪過、自己懺悔的罪過。』
『又有兩種罪過：戒律中的罪過、非戒律中的罪過。』
『又有兩種罪過：
【English Translation】 English version The transgression of the path, starting from theft, refers to stealing the belongings of the Buddha or the Sangha (community of monks).
『Another transgression leading to the path of woe arises from sexual misconduct, namely, engaging in sexual relations with an Arahan (a perfected being) or a Bhikkhuni (a female monastic).』
『Another transgression leading to the path of woe arises from false speech, namely, claiming to have attained superhuman abilities.』 (The first dharma ends)
The beginning of the Two Dharmas
『There are two types of transgressions: unwholesome transgressions and neutral transgressions.』
『There are also two types of transgressions: bodily transgressions and verbal transgressions.』
『There are also two types of transgressions: transgressions of means and transgressions without means.』
『There are also two types of transgressions: playful transgressions and non-playful transgressions.』
『There are also two types of transgressions: transgressions with accomplices and transgressions without accomplices.』
『There are also two things that are the same: light and heavy.』
『There are also two things that are the same: with residue and without residue.』
『There are also two things that are different: light and heavy.』
『There are also two things that are different: with residue and without residue.』
『There are also two things that are different: confessing to others and confessing to oneself.』
『There are also two types of transgressions: limited transgressions and unlimited transgressions.』
『There are also two types of transgressions: transgressions of place and transgressions of direction.』
『There are also two types of transgressions: countable transgressions and uncountable transgressions.』
『There are also two types of transgressions: transgressions at the time of departure and transgressions desiring to depart.』
『There are also two types of transgressions: transgressions of entering and transgressions desiring to enter.』
『There are also two types of transgressions: transgressions of beginning and transgressions desiring to begin.』
『There are also two types of transgressions: transgressions of time and transgressions outside of time.』
『There are also two types of transgressions: transgressions of falling and transgressions of not falling.』
『There are also two types of transgressions: Thullana (a serious offense) transgressions and transgressions corresponding to laypeople.』
『There are also two types of transgressions: transgressions of serious breakage and transgressions of not serious breakage.』
『There are also two types of transgressions: transgressions with residue and transgressions without residue.』
『There are also two types of transgressions: light transgressions and heavy transgressions.』
『There are also two types of transgressions: transgressions of being accused and transgressions of the accuser.』
『There are also two types of transgressions: transgressions of confessing to others and transgressions of confessing to oneself.』
『There are also two types of transgressions: transgressions within the precepts and transgressions outside the precepts.』
『There are also two types of transgressions:
犯：白犯、不白犯。
「又二犯：暫犯、盡形犯。
「又二犯：有過犯、無過犯。
「比丘尼有二同犯：輕犯、重犯。
「又二同犯：殘犯、無殘犯。
「又二不同：輕、重。
「又二不同：有殘、無殘。
「又二不同：向他悔、自悔。
「又二犯：出界犯、欲出界犯。
「又二犯：自稱歎犯、不自稱歎犯。
「又二犯：起犯、坐犯。
「又二犯：眠犯、不眠犯。
「又二犯：語犯、默然犯。
「又二犯：故犯、不故犯。
「有二癡：無知癡、放逸癡。
「有二覆：無知覆、放逸覆。
「又二人應與別住、有二人應與摩那埵、有二人應與本日治、有二人應與出罪，所謂比丘、非比丘；受大戒、非受大戒者。
「又二僧中斷事者：有被差、不被差。
「又二斷事者：被羯磨、不被羯磨。
「羯磨者有二功德：謂得眾意、能無畏斷事。
「又二斷事者：有羞、無羞。
「又二斷事者：有私、無私；若以非法有私、若如法無私。
「又二斷事者：若自聞、若從他聞。
「又二斷事者：若自驅、若教他驅。
「又二斷事者：諍、不諍。
「又二斷事者：通利《
【現代漢語翻譯】 現代漢語譯本 犯：白犯（明知故犯）、不白犯（無意或不知情而犯）。 又二犯：暫犯（暫時性的違犯）、盡形犯（終身性的違犯）。 又二犯：有過犯（有罪的違犯）、無過犯（無罪的違犯）。 比丘尼（bhikshuni，女性出家人）有二同犯：輕犯（較輕的違犯）、重犯（較重的違犯）。 又二同犯：殘犯（導致僧團除名的違犯）、無殘犯（不導致僧團除名的違犯）。 又二不同：輕（較輕的）、重（較重）。 又二不同：有殘（導致僧團除名）、無殘（不導致僧團除名）。 又二不同：向他悔（向他人懺悔）、自悔（自我懺悔）。 又二犯：出界犯（超出結界範圍的違犯）、欲出界犯（想要超出結界範圍的違犯）。 又二犯：自稱歎犯（自我讚歎的違犯）、不自稱歎犯（不自我讚歎的違犯）。 又二犯：起犯（站立時犯）、坐犯（坐著時犯）。 又二犯：眠犯（睡眠時犯）、不眠犯（清醒時犯）。 又二犯：語犯（說話時犯）、默然犯（沉默時犯）。 又二犯：故犯（故意犯）、不故犯（非故意犯）。 有二癡：無知癡（因無知而愚癡）、放逸癡（因放逸而愚癡）。 有二覆：無知覆（因無知而覆藏）、放逸覆（因放逸而覆藏）。 又二人應與別住（應被處以分居）、有二人應與摩那埵（manattata，六夜懺悔）、有二人應與本日治（剝奪比丘資格一天）、有二人應與出罪（恢復比丘資格），所謂比丘（bhikkhu，男性出家人）、非比丘（非男性出家人）；受大戒（受過具足戒）、非受大戒者（未受過具足戒者）。 又二僧中斷事者：有被差（被指派）、不被差（未被指派）。 又二斷事者：被羯磨（karma，通過羯磨程式授權）、不被羯磨（karma，未通過羯磨程式授權）。 羯磨（karma）者有二功德：謂得眾意（獲得大眾的同意）、能無畏斷事（能夠無畏地處理事務）。 又二斷事者：有羞（有羞恥心）、無羞（無羞恥心）。 又二斷事者：有私（有私心）、無私（無私心）；若以非法有私（如果以非法手段有私心）、若如法無私（如果如法行事而無私心）。 又二斷事者：若自聞（自己聽到）、若從他聞（從他人處聽到）。 又二斷事者：若自驅（自己驅逐）、若教他驅（教他人驅逐）。 又二斷事者：諍（爭論）、不諍（不爭論）。 又二斷事者：通利《
【English Translation】 English version Offenses: Offense with awareness, offense without awareness. Also two offenses: Temporary offense, lifelong offense. Also two offenses: Offense with fault, offense without fault. A Bhikkhuni (female monastic) has two similar offenses: Minor offense, major offense. Also two similar offenses: Offense entailing exclusion, offense not entailing exclusion. Also two differences: Minor, major. Also two differences: Entailing exclusion, not entailing exclusion. Also two differences: Confession to another, self-confession. Also two offenses: Offense of going beyond the boundary, offense of intending to go beyond the boundary. Also two offenses: Offense of self-praise, offense of not self-praising. Also two offenses: Offense while standing, offense while sitting. Also two offenses: Offense while sleeping, offense while not sleeping. Also two offenses: Offense through speech, offense through silence. Also two offenses: Intentional offense, unintentional offense. There are two kinds of delusion: Delusion of ignorance, delusion of negligence. There are two kinds of concealment: Concealment due to ignorance, concealment due to negligence. Also, two persons should be placed on probation, two persons should be given Manattata (six-night penance), two persons should be given 'treatment for one day', two persons should be given reinstatement, namely: a Bhikkhu (male monastic), a non-Bhikkhu; one who has received full ordination, one who has not received full ordination. Also, two who interrupt monastic affairs: One who is appointed, one who is not appointed. Also, two who decide affairs: One who is authorized by Karma (formal act of the Sangha), one who is not authorized by Karma (formal act of the Sangha). One authorized by Karma (formal act of the Sangha) has two merits: Namely, obtaining the agreement of the assembly, and being able to decide affairs without fear. Also, two who decide affairs: One with shame, one without shame. Also, two who decide affairs: One with partiality, one without partiality; if with partiality through unlawful means, if without partiality through lawful means. Also, two who decide affairs: One who hears for oneself, one who hears from another. Also, two who decide affairs: One who expels oneself, one who instructs another to expel. Also, two who decide affairs: Contending, not contending. Also, two who decide affairs: Proficient in the
阿含》、不通利《阿含》。
「又二斷事者：善分別《阿含》、不善分別《阿含》。
「又二斷事者：了語、不了語。
「又二斷事者：善語、不善語。
「又二斷事者：詰問、不詰問。
「又二斷事者：急性、不急性。
「又二斷事者：自知、不自知。
「又二斷事者：知量、不知量。
「又二斷事者：隨眾、不隨眾。
「又二斷事者：自譽、不自譽。
「又二斷事者：能止、不能止。
「又二斷事者：軟語、粗語。
「又二斷事者：持戒、不持戒；有可呵、不可呵；應舉、不應舉；應敬、不應敬亦爾。
「又二無智：戒犯、見犯。又二智：戒不犯、見不犯。
「又二犯：戒犯、見犯。又二不犯、戒具、見具。
「又二種呵：比丘非比丘、受戒不受戒。
「又二苦切：有罰羯磨、若僧和合與。
「又二依止：有罰、若僧和合與。
「有二驅出：有罰羯磨、若僧驅出。
「又二下意：有罰羯磨、若僧與下意。
「又二人應別住、又二人應與摩那埵、又二人應與本日治、又二人應與出罪，謂比丘、非比丘；受戒、非受戒。
「有二清凈：悔過、發露罪名。
「又二清凈：白
【現代漢語翻譯】 現代漢語譯本 不精通《阿含經》（Agama Sutra）和精通《阿含經》（Agama Sutra）。 又有兩種判斷事務的方法：善於分辨《阿含經》（Agama Sutra）和不善於分辨《阿含經》（Agama Sutra）。 又有兩種判斷事務的方法：語言清晰和語言不清晰。 又有兩種判斷事務的方法：善意的言語和不善意的言語。 又有兩種判斷事務的方法：正確地詰問和不正確地詰問。 又有兩種判斷事務的方法：性子急躁和性子不急躁。 又有兩種判斷事務的方法：瞭解自己和不瞭解自己。 又有兩種判斷事務的方法：知道適量和不知道適量。 又有兩種判斷事務的方法：隨順大眾和不隨順大眾。 又有兩種判斷事務的方法：自我讚譽和不自我讚譽。 又有兩種判斷事務的方法：能夠制止和不能夠制止。 又有兩種判斷事務的方法：柔和的言語和粗暴的言語。 又有兩種判斷事務的方法：持戒和不持戒；有可指責之處和沒有可指責之處；應該舉行儀式和不應該舉行儀式；應該尊敬和不應該尊敬也是如此。 又有兩種無智慧：戒律上的違犯和見解上的違犯。又有兩種智慧：戒律上不違犯和見解上不違犯。 又有兩種違犯：戒律上的違犯和見解上的違犯。又有兩種不違犯：戒律具足和見解具足。 又有兩種呵責：是比丘（Bhikkhu，佛教出家男眾）卻表現得不像比丘（Bhikkhu），受過戒卻表現得像沒受過戒。 又有兩種嚴厲的懲罰：有罰羯磨（kamma，業，行為），或者僧團一致同意給予。 又有兩種依靠：有罰，或者僧團一致同意給予。 有兩種驅逐：有罰羯磨（kamma，業，行為），或者僧團驅逐。 又有兩種降伏其心：有罰羯磨（kamma，業，行為），或者僧團給予降伏其心。 又有兩種人應該分別居住，又有兩種人應該給予摩那埵（Mānatta，一種懺悔期），又有兩種人應該給予本日治（abbhānadivasa，恢復戒律的儀式），又有兩種人應該給予出罪，指的是比丘（Bhikkhu，佛教出家男眾）和非比丘（Bhikkhu，佛教出家男眾）；受戒的和未受戒的。 有兩種清凈：懺悔過錯和坦白罪名。 又有兩種清凈：白（宣佈）。
【English Translation】 English version Not proficient in the 『Agama Sutra』 (Agama Sutra) and proficient in the 『Agama Sutra』 (Agama Sutra). Again, there are two ways to judge matters: good at distinguishing the 『Agama Sutra』 (Agama Sutra) and not good at distinguishing the 『Agama Sutra』 (Agama Sutra). Again, there are two ways to judge matters: clear speech and unclear speech. Again, there are two ways to judge matters: kind speech and unkind speech. Again, there are two ways to judge matters: correct questioning and incorrect questioning. Again, there are two ways to judge matters: being quick-tempered and not being quick-tempered. Again, there are two ways to judge matters: knowing oneself and not knowing oneself. Again, there are two ways to judge matters: knowing moderation and not knowing moderation. Again, there are two ways to judge matters: following the crowd and not following the crowd. Again, there are two ways to judge matters: praising oneself and not praising oneself. Again, there are two ways to judge matters: being able to stop and not being able to stop. Again, there are two ways to judge matters: gentle speech and harsh speech. Again, there are two ways to judge matters: observing precepts and not observing precepts; having faults and not having faults; should be subject to formal acts and should not be subject to formal acts; should be respected and should not be respected is also the same. Again, there are two kinds of non-wisdom: transgression of precepts and transgression of views. Again, there are two kinds of wisdom: non-transgression of precepts and non-transgression of views. Again, there are two kinds of transgressions: transgression of precepts and transgression of views. Again, there are two kinds of non-transgressions: complete in precepts and complete in views. Again, there are two kinds of reproaches: being a Bhikkhu (Buddhist monk) but not acting like a Bhikkhu (Buddhist monk), having taken vows but acting like not having taken vows. Again, there are two kinds of severe punishments: having a penalty kamma (kamma, action, deed), or the Sangha (Buddhist monastic community) unanimously agrees to give it. Again, there are two kinds of reliance: having a penalty, or the Sangha (Buddhist monastic community) unanimously agrees to give it. There are two kinds of expulsions: having a penalty kamma (kamma, action, deed), or the Sangha (Buddhist monastic community) expels. Again, there are two kinds of humbling: having a penalty kamma (kamma, action, deed), or the Sangha (Buddhist monastic community) gives humbling. Again, there are two kinds of people who should live separately, again, there are two kinds of people who should be given Mānatta (a period of probation), again, there are two kinds of people who should be given abbhānadivasa (a ceremony for reinstatement), again, there are two kinds of people who should be given absolution, referring to Bhikkhu (Buddhist monk) and non-Bhikkhu (Buddhist monk); ordained and not ordained. There are two kinds of purification: confessing faults and revealing sins. Again, there are two kinds of purification: announcement.
、不白；若悔過、若發露。若僧諍應還付僧、若與三人、二人、一人；若僧諍僧應受，三人、二人、一人亦應受；若僧諍僧應滅，三人、二人、一人亦應滅。
「又二非法撿挍：非法作法撿挍、法作非法撿挍。又二如法撿校：非法作非法撿挍、法作法撿挍。
「又二梵罰：不使作、不教化。」(二法竟)
三法初
「有三毗尼：貪慾毗尼、瞋恚毗尼、愚癡毗尼。有三非毗尼：非貪慾毗尼、非瞋恚毗尼、非愚癡毗尼。
「有三羯磨：白羯磨、白二羯磨、白四羯磨。
「有三應屏處：大便、小便、嚼楊枝。
「有三犯：貪慾犯、瞋恚犯、愚癡犯。
「有三共住：犯者、不犯者、自說者。
「有三別住：犯者、不犯者、自說者。
「有三世所供養：謂如來至真等正覺、漏盡阿羅漢、轉輪聖王。
「有三華供養、有三香供養、有三伎樂供養、有三幡供養、有三蓋供養、有三繒供養、有三世所尊敬：謂如來至真等正覺、漏盡阿羅漢、轉輪聖王。
「有三同意：上、中、下。上同意者，應上中下同意；中同意者，不應上同意，應中下同意；下同意者，應下同意，不應上中同意。上同意者，作上中下同意好；中同意者，作中下同意好，若作上同意者不好
【現代漢語翻譯】 現代漢語譯本： 『不應隱瞞過失；如果懺悔、如果坦白。如果僧團發生爭執，應該交還僧團處理；或者交給三人、二人、一人處理；如果僧團之間發生爭執，僧團應該接受（處理），三人、二人、一人也應該接受（處理）；如果僧團之間發生爭執，應該由僧團來平息，三人、二人、一人也可以平息。
『又有兩種非法的審查：非法行為當作合法行為來審查、合法行為當作非法行為來審查。又有兩種如法的審查：非法行為當作非法行為來審查、合法行為當作合法行為來審查。
『又有兩種梵罰：不讓他做、不教導他。』（二法完畢）
三法初
『有三種毗尼（Vinaya，戒律）：貪慾毗尼、瞋恚毗尼、愚癡毗尼。有三種非毗尼：非貪慾毗尼、非瞋恚毗尼、非愚癡毗尼。
『有三種羯磨（Karma，業）：白羯磨、白二羯磨、白四羯磨。
『有三種應該回避的地方：大便處、小便處、嚼楊枝。
『有三種犯戒：貪慾犯、瞋恚犯、愚癡犯。
『有三種共同居住的情況：犯戒者、不犯戒者、自述犯戒者。
『有三種分別居住的情況：犯戒者、不犯戒者、自述犯戒者。
『有三種世間所供養的：即如來（Tathagata）至真等正覺（Arhat Samyak-sambuddha，應供、正遍知）、漏盡阿羅漢（Arhat，無學）、轉輪聖王（Chakravartin，擁有輪寶的統治者）。
『有三種鮮花供養、有三種香供養、有三種伎樂供養、有三種幡供養、有三種蓋供養、有三種繒供養、有三種世間所尊敬的：即如來至真等正覺、漏盡阿羅漢、轉輪聖王。
『有三種同意：上等、中等、下等。上等同意，應該上等、中等、下等都同意；中等同意，不應該上等同意，應該中等、下等同意；下等同意，應該下等同意，不應該上等、中等同意。上等同意，做上等、中等、下等同意就好；中等同意，做中等、下等同意就好，如果做上等同意就不好。
【English Translation】 English version: 『One should not conceal faults; if there is repentance, if there is confession. If there is a dispute in the Sangha (community), it should be returned to the Sangha for resolution; or given to three, two, or one person to handle; if there is a dispute between Sanghas, the Sangha should accept (the matter for resolution), and three, two, or one person should also accept (it); if there is a dispute between Sanghas, it should be extinguished by the Sangha, and three, two, or one person can also extinguish it.』
『There are also two unlawful examinations: examining an unlawful act as lawful, and examining a lawful act as unlawful. There are also two lawful examinations: examining an unlawful act as unlawful, and examining a lawful act as lawful.』
『There are also two Brahma penalties: not allowing to act, not teaching.』 (The Two Dharmas are completed)
The Beginning of the Three Dharmas
『There are three Vinayas (Vinaya, disciplines): Vinaya of greed, Vinaya of hatred, Vinaya of delusion. There are three non-Vinayas: non-Vinaya of greed, non-Vinaya of hatred, non-Vinaya of delusion.』
『There are three Karmas (Karma, actions): White Karma, White Second Karma, White Fourth Karma.』
『There are three places to avoid: the place of defecation, the place of urination, chewing on a twig.』
『There are three transgressions: transgression of greed, transgression of hatred, transgression of delusion.』
『There are three types of cohabitation: those who have transgressed, those who have not transgressed, those who have confessed their transgressions.』
『There are three types of separate dwelling: those who have transgressed, those who have not transgressed, those who have confessed their transgressions.』
『There are three who are worthy of offerings in the world: namely, the Tathagata (Tathagata, 'Thus Gone One') Arhat Samyak-sambuddha (Arhat Samyak-sambuddha, 'Worthy One, Perfectly Enlightened One'), the Arhat (Arhat, 'Worthy One') with extinguished outflows, and the Chakravartin (Chakravartin, 'Wheel-Turning Monarch').』
『There are three flower offerings, three incense offerings, three music offerings, three banner offerings, three canopy offerings, three silk offerings, three who are worthy of respect in the world: namely, the Tathagata Arhat Samyak-sambuddha, the Arhat with extinguished outflows, and the Chakravartin.』
『There are three agreements: superior, middle, and inferior. For a superior agreement, the superior, middle, and inferior should all agree; for a middle agreement, the superior should not agree, but the middle and inferior should agree; for an inferior agreement, the inferior should agree, but the superior and middle should not agree. For a superior agreement, it is good to have the superior, middle, and inferior agree; for a middle agreement, it is good to have the middle and inferior agree; if the superior agrees, it is not good.』
；下同意者，作下同意好，若作上中同意者不好。上同意者，應作上中下同意取；中同意者，應作中下同意取，不應上同意取；下同意者，應下同意取，不應上中同意取。
「有三知：知犯、知不犯、知制戒。」(三法竟)
四法初
「有四諍：斗諍、無根諍、犯罪諍、常所行諍。
「有四藥：時藥、時分藥、七日藥、盡形藥。
「有四眾：剎利眾、婆羅門眾、居士眾、沙門眾。
「復有四眾：比丘眾、比丘尼眾、優婆塞眾、優婆夷眾。
「復有四眾：四天王眾、忉利天眾、魔眾、梵天王眾。
「復有四眾：被教眾、不被教眾、濁眾、清凈眾。
「有四悲：一、憐愍。二、利益。三、不惱害。四、住正法。
「有四止：貪慾止、瞋恚止、愚癡止、邪見止。
「有四事故如來設教：犯、不犯、輕、重。
「有四事故如來制戒：為利益、為處、為時、為人。
「有四調伏：苦切、依止、驅出、下意。
「有四藥應觀：有凈藥雜不凈、不凈雜凈、凈雜凈、不凈雜不凈。
「有四事：斗諍事、無根諍事、犯罪諍事、常所行諍事。
「復有四事：苦切、依止、驅出、下意。
「有四事：不見擯、不作擯、惡邪不除擯
【現代漢語翻譯】 現代漢語譯本：如果下座的僧人同意，就說『下同意』，如果說『上同意』或『中同意』就不對了。上座的僧人同意，應該採取『上、中、下同意』的方式；中座的僧人同意，應該採取『中、下同意』的方式，不應該採取『上同意』的方式；下座的僧人同意，應該採取『下同意』的方式，不應該採取『上、中同意』的方式。
『有三種知：知犯（知道什麼是犯戒）、知不犯（知道什麼是不犯戒）、知制戒（知道佛陀制定的戒律）。』（三種法完畢）
四法之初
『有四種諍論：斗諍（爭鬥）、無根諍（沒有根據的爭論）、犯罪諍（關於犯罪的爭論）、常所行諍（關於日常行為的爭論）。』
『有四種藥：時藥（規定時間內可以服用的藥）、時分藥（規定時間段可以服用的藥）、七日藥（七天內可以服用的藥）、盡形藥（終身可以服用的藥）。』
『有四種眾：剎利眾（Kshatriya，國王或戰士階層）、婆羅門眾（Brahmin，祭司階層）、居士眾（在家信徒）、沙門眾（Shramana，出家修行者）。』
『又有四種眾：比丘眾（Bhikkhu，男性出家眾）、比丘尼眾（Bhikkhuni，女性出家眾）、優婆塞眾（Upasaka，男性在家信徒）、優婆夷眾（Upasika，女性在家信徒）。』
『又有四種眾：四天王眾（Caturmaharajika，四大天王及其眷屬）、忉利天眾（Trayastrimsa，三十三天）、魔眾（Mara，惡魔及其眷屬）、梵天王眾（Brahma，梵天及其眷屬）。』
『又有四種眾：被教眾（可以被教導的眾生）、不被教眾（無法被教導的眾生）、濁眾（不清凈的眾生）、清凈眾（清凈的眾生）。』
『有四種悲心：一、憐愍（對眾生的憐憫）。二、利益（給予眾生利益）。三、不惱害（不傷害眾生）。四、住正法（安住于正法）。』
『有四種止息：貪慾止（止息貪慾）、瞋恚止（止息瞋恚）、愚癡止（止息愚癡）、邪見止（止息邪見）。』
『有四種事故如來（Tathagata，如來）設立教法：犯（犯戒）、不犯（不犯戒）、輕（輕罪）、重（重罪）。』
『有四種事故如來制定戒律：為利益（爲了利益眾生）、為處（爲了合適的地點）、為時（爲了合適的時機）、為人（爲了合適的人）。』
『有四種調伏方法：苦切（嚴厲的訓誡）、依止（依靠僧團）、驅出（驅逐出僧團）、下意（謙卑的態度）。』
『有四種藥應該觀察：有清凈的藥混雜著不清凈的、不清凈的混雜著清凈的、清凈的混雜著清凈的、不清凈的混雜著不清凈的。』
『有四件事：斗諍事（爭鬥事件）、無根諍事（沒有根據的爭論事件）、犯罪諍事（關於犯罪的爭論事件）、常所行諍事（關於日常行為的爭論事件）。』
『又有四件事：苦切（嚴厲的訓誡）、依止（依靠僧團）、驅出（驅逐出僧團）、下意（謙卑的態度）。』
『有四件事：不見擯（不見舉罪）、不作擯（不作舉罪）、惡邪不除擯（不去除邪見而舉罪）。』
【English Translation】 English version: If the monks in the lower seats agree, they should say 'lower agreement'. If they say 'upper agreement' or 'middle agreement', it is not correct. If the monks in the upper seats agree, they should adopt the method of 'upper, middle, and lower agreement'. If the monks in the middle seats agree, they should adopt the method of 'middle and lower agreement', and should not adopt the method of 'upper agreement'. If the monks in the lower seats agree, they should adopt the method of 'lower agreement', and should not adopt the method of 'upper and middle agreement'.
'There are three knowledges: knowing offenses, knowing non-offenses, and knowing the precepts.' (End of the three dharmas)
Beginning of the Four Dharmas
'There are four disputes: quarrelsome disputes, groundless disputes, disputes about offenses, and disputes about habitual conduct.'
'There are four medicines: time medicine, time-portion medicine, seven-day medicine, and lifetime medicine.'
'There are four assemblies: Kshatriya (Kshatriya, the warrior or royal class) assembly, Brahmin (Brahmin, the priestly class) assembly, householder assembly, and Shramana (Shramana, renunciate) assembly.'
'Again, there are four assemblies: Bhikkhu (Bhikkhu, male monastic) assembly, Bhikkhuni (Bhikkhuni, female monastic) assembly, Upasaka (Upasaka, male lay follower) assembly, and Upasika (Upasika, female lay follower) assembly.'
'Again, there are four assemblies: Caturmaharajika (Caturmaharajika, the Four Heavenly Kings and their retinues) assembly, Trayastrimsa (Trayastrimsa, the Thirty-three Gods) assembly, Mara (Mara, the demon and his retinues) assembly, and Brahma (Brahma, the Brahma King and his retinues) assembly.'
'Again, there are four assemblies: teachable assembly, unteachable assembly, defiled assembly, and pure assembly.'
'There are four kinds of compassion: 1. Compassion (pity for beings). 2. Benefit (giving benefit to beings). 3. Non-harming (not harming beings). 4. Abiding in the right Dharma (abiding in the correct Dharma).'
'There are four cessations: cessation of greed, cessation of hatred, cessation of delusion, and cessation of wrong views.'
'There are four reasons why the Tathagata (Tathagata, Thus Come One) established the teachings: offense, non-offense, light, and heavy.'
'There are four reasons why the Tathagata formulated the precepts: for benefit, for place, for time, and for person.'
'There are four methods of subduing: harsh rebuke, reliance, expulsion, and humility.'
'There are four medicines that should be observed: there is pure medicine mixed with impure, impure mixed with pure, pure mixed with pure, and impure mixed with impure.'
'There are four matters: quarrelsome matters, groundless dispute matters, offense dispute matters, and habitual conduct dispute matters.'
'Again, there are four matters: harsh rebuke, reliance, expulsion, and humility.'
'There are four matters: exclusion by non-seeing, exclusion by non-action, exclusion by not removing evil views.'
、覓罪相擯。
「有四事：若呵、若罵、若異語、若默然。
「如來以四境界故制戒：神足境界、智境界、法境界、人境界。」(四法竟)
十誦律卷第五十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十一(第八誦之四)
後秦北印度三藏弗若多羅譯
五法初
「有五事故僧與下意：說佛過、法過、僧過、戒過、作非威儀。
「復有五事僧與作下意：罵比丘、道說比丘、出比丘過、處處說他過、使他不得施不得住處。
「復有五事僧與下意：罵白衣、道說白衣、出白衣過、處處說他過、使白衣不得利失住處。
「復有五事僧與下意：比丘兩舌鬥他、以比丘向比丘兩舌、以白衣向白衣兩舌、以比丘向白衣兩舌、以白衣向比丘兩舌、作世間法罵。
「有五事：形相、生種、作、犯、病。
「復有五事：形相、生相、作、多煩惱、作世間法罵。
「有五種皮不應畜：師子皮、虎皮、豹皮、獺皮、貍皮。
「有五種皮不應畜：象皮、馬皮、狗皮、野干皮、黑鹿皮。
「有五種糞掃衣不應畜：火燒衣、牛嚼衣、鼠啖衣、初嫁衣、產衣。
「有五事老比丘語不應受；無義語、非法語、非毗尼語、無
【現代漢語翻譯】 現代漢語譯本 覓罪相擯：尋找過失並加以排斥。
『有四件事：呵斥、謾罵、用不同的語言指責、沉默不語。』
『如來因為四種境界而制定戒律：神足境界、智慧境界、佛法境界、人倫境界。』（四法完畢）
《十誦律》卷第五十 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第五十一（第八誦之四）
後秦北印度三藏弗若多羅譯
五法初
『有五種情況，僧團會給予下意（Niyi Karma，一種懲罰）：說佛的過失、佛法的過失、僧團的過失、戒律的過失、做出不合威儀的行為。』
『又有五種情況，僧團會給予下意：謾罵比丘、誹謗比丘、揭露比丘的過失、到處宣揚他人的過失、使他人無法獲得供養和住所。』
『又有五種情況，僧團會給予下意：謾罵在家居士、誹謗在家居士、揭露在家居士的過失、到處宣揚他人的過失、使在家居士失去利益和住所。』
『又有五種情況，僧團會給予下意：比丘挑撥離間、用對比丘挑撥離間、用對在家居士挑撥離間、用比丘對在家居士挑撥離間、用在家居士對比丘挑撥離間、用世俗的方式謾罵。』
『有五件事：形貌、出身、行為、犯戒、疾病。』
『又有五件事：形貌、出身、行為、多煩惱、用世俗的方式謾罵。』
『有五種皮革不應該持有：獅子皮、老虎皮、豹子皮、水獺皮、貍貓皮。』
『有五種皮革不應該持有：象皮、馬皮、狗皮、豺皮、黑鹿皮。』
『有五種糞掃衣（Pamsukula，指丟棄的衣服）不應該持有：火燒過的衣服、牛嚼過的衣服、老鼠咬過的衣服、初嫁時穿的衣服、生產時穿的衣服。』
『有五種情況下，年老比丘說的話不應該接受：沒有意義的話、不符合佛法的話、不符合毗尼（Vinaya，戒律）的話、沒有
【English Translation】 English version To reject by seeking faults.
'There are four things: rebuke, scold, speak differently, or remain silent.'
'The Tathagata established precepts because of four realms: the realm of supernatural power, the realm of wisdom, the realm of Dharma, and the realm of people.' (The four dharmas are completed)
《Vinaya in Ten Recitations》 Volume 50 《Taisho Tripitaka》 Volume 23 No. 1435 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》 Volume 51 (The fourth of the eighth recitation)
Translated by Tripitaka Punyatara from North India of the Later Qin Dynasty
The Beginning of the Five Dharmas
'There are five reasons why the Sangha (community) imposes Niyi Karma (a type of punishment): speaking of the Buddha's faults, the Dharma's faults, the Sangha's faults, the precepts' faults, and acting improperly.'
'Again, there are five reasons why the Sangha imposes Niyi Karma: scolding a Bhikkhu (monk), slandering a Bhikkhu, revealing a Bhikkhu's faults, spreading others' faults everywhere, and causing others to be unable to receive offerings and lodging.'
'Again, there are five reasons why the Sangha imposes Niyi Karma: scolding a layperson, slandering a layperson, revealing a layperson's faults, spreading others' faults everywhere, and causing laypersons to lose benefits and lodging.'
'Again, there are five reasons why the Sangha imposes Niyi Karma: a Bhikkhu sows discord, using a Bhikkhu to sow discord against a Bhikkhu, using a layperson to sow discord against a layperson, using a Bhikkhu to sow discord against a layperson, using a layperson to sow discord against a Bhikkhu, and scolding in a worldly manner.'
'There are five things: appearance, birth, action, transgression, and illness.'
'Again, there are five things: appearance, birth, action, much affliction, and scolding in a worldly manner.'
'There are five kinds of skins that should not be kept: lion skin, tiger skin, leopard skin, otter skin, and civet skin.'
'There are five kinds of skins that should not be kept: elephant skin, horse skin, dog skin, jackal skin, and black deer skin.'
'There are five kinds of Pamsukula (discarded cloth) robes that should not be kept: clothes burned by fire, clothes chewed by cows, clothes eaten by rats, clothes worn at the first marriage, and clothes worn during childbirth.'
'There are five situations in which the words of an old Bhikkhu should not be accepted: meaningless words, words not in accordance with the Dharma, words not in accordance with the Vinaya (discipline), no
憐愍語、非教敕語。
「有五自說阿羅漢，如先說。」
佛語優波離：「比丘欲入僧，應住五法中。」如先說。
「有五事犯僧伽婆尸沙，如先說。
「有五處分：界處分、施處分、道徑行處分、戒處分、見處分。
「有五純色不應畜：純赤、純青、純鬱金色、純黃藍色、純曼提咤色。
「有五種大色不應畜：穹伽色、黔蛇色、盧耶那色、嵯梨多色、呵梨陀羅色。
「有五事，闥利咤比丘不能滅諍：不見言見、不聞言聞、不憶言憶、不知言知、非法言法，是名五事，闥利吒比丘不能滅諍。復有五事闥利吒比丘能滅諍：見言見、聞言聞、憶言憶、知言知、法言法，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：隨愛、瞋、怖、癡、非法言法。是名五事，闥利吒比丘不能滅諍。復有五事，闥利吒比丘能滅諍：不隨愛、瞋、怖、癡、法言法，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘有犯：不見言見、不聞言聞、不憶言憶、不知言知、非法言法，是名五，闥利吒比丘有犯。有五事闥利吒比丘無犯：見言見、聞言聞、憶言憶、知言知、法言法，是名五事，闥利吒比丘無犯。
「復有五事，闥利吒比丘有犯：隨愛、隨瞋、隨怖、
【現代漢語翻譯】 現代漢語譯本： 『憐憫之語』，『非教敕之語』。
『有五種自稱阿羅漢（Arahan，已證悟者）的情況，如先前所說。』
佛陀告訴優波離（Upali，佛陀的弟子）: 『比丘（bhikkhu，佛教僧侶）想要加入僧團（Sangha，佛教僧侶團體），應當安住於五種法中。』 如先前所說。
『有五種行為會觸犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪），如先前所說。』
『有五種處分：界處分（劃定區域的處分）、施處分（分配供養的處分）、道徑行處分（指定道路行走的處分）、戒處分（持戒方面的處分）、見處分（見解方面的處分）。』
『有五種純色不應使用：純紅色、純青色、純鬱金色、純黃藍色、純曼提咤色（一種紅色）。』
『有五種大色不應使用：穹伽色（深藍色）、黔蛇色（黑色）、盧耶那色（紅色）、嵯梨多色（黃色）、呵梨陀羅色（綠色）。』
『有五件事，不精通教義的比丘（Tālitā bhikkhu）不能平息爭端：未見說見、未聞說聞、未憶說憶、不知說知、非法言法。這被稱為五件事，不精通教義的比丘不能平息爭端。又有五件事，不精通教義的比丘能平息爭端：見說見、聞說聞、憶說憶、知說知、法言法。這被稱為五件事，不精通教義的比丘能平息爭端。』
『又有五件事，不精通教義的比丘不能平息爭端：隨順愛慾、瞋恚、恐懼、愚癡、非法言法。這被稱為五件事，不精通教義的比丘不能平息爭端。又有五件事，不精通教義的比丘能平息爭端：不隨順愛慾、瞋恚、恐懼、愚癡、法言法。這被稱為五件事，不精通教義的比丘能平息爭端。』
『又有五件事，不精通教義的比丘會犯戒：未見說見、未聞說聞、未憶說憶、不知說知、非法言法。這被稱為五件事，不精通教義的比丘會犯戒。又有五件事，不精通教義的比丘不會犯戒：見說見、聞說聞、憶說憶、知說知、法言法。這被稱為五件事，不精通教義的比丘不會犯戒。』
『又有五件事，不精通教義的比丘會犯戒：隨順愛慾、隨順瞋恚、隨順恐懼、
【English Translation】 English version: 'Words of compassion', 'Words that are not commands'.
'There are five types of self-proclaimed Arahan (Arahan, enlightened being), as previously mentioned.'
The Buddha said to Upali (Upali, a disciple of the Buddha): 'A bhikkhu (bhikkhu, Buddhist monk) who wishes to join the Sangha (Sangha, Buddhist monastic community) should abide in five dharmas.' As previously mentioned.
'There are five offenses that constitute Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika), as previously mentioned.'
'There are five divisions: boundary division, allocation division, path-walking division, precept division, view division.'
'There are five pure colors that should not be used: pure red, pure blue, pure deep gold, pure yellow-blue, pure manjishtha color (a type of red).'
'There are five major colors that should not be used: kyung-nga color (dark blue), kyan-shya color (black), lu-ye-na color (red), cha-li-do color (yellow), ho-li-to-lo color (green).'
'There are five things that a Tālitā bhikkhu (Tālitā bhikkhu, a bhikkhu not well-versed in the teachings) cannot use to settle disputes: saying 'seen' when not seen, saying 'heard' when not heard, saying 'remembered' when not remembered, saying 'known' when not known, saying 'non-dharma' when it is dharma. These are called five things that a Tālitā bhikkhu cannot use to settle disputes. Again, there are five things that a Tālitā bhikkhu can use to settle disputes: saying 'seen' when seen, saying 'heard' when heard, saying 'remembered' when remembered, saying 'known' when known, saying 'dharma' when it is dharma. These are called five things that a Tālitā bhikkhu can use to settle disputes.'
'Again, there are five things that a Tālitā bhikkhu cannot use to settle disputes: following desire, anger, fear, delusion, saying 'non-dharma' when it is dharma. These are called five things that a Tālitā bhikkhu cannot use to settle disputes. Again, there are five things that a Tālitā bhikkhu can use to settle disputes: not following desire, anger, fear, delusion, saying 'dharma' when it is dharma. These are called five things that a Tālitā bhikkhu can use to settle disputes.'
'Again, there are five things that a Tālitā bhikkhu will commit an offense: saying 'seen' when not seen, saying 'heard' when not heard, saying 'remembered' when not remembered, saying 'known' when not known, saying 'non-dharma' when it is dharma. These are called five things that a Tālitā bhikkhu will commit an offense. Again, there are five things that a Tālitā bhikkhu will not commit an offense: saying 'seen' when seen, saying 'heard' when heard, saying 'remembered' when remembered, saying 'known' when known, saying 'dharma' when it is dharma. These are called five things that a Tālitā bhikkhu will not commit an offense.'
'Again, there are five things that a Tālitā bhikkhu will commit an offense: following desire, following anger, following fear,
隨癡、非法言法，是名五事，闥利吒比丘有犯。復有五事，闥利吒比丘無犯：不隨愛、瞋、怖、癡、法言法，是名五，闥利吒比丘無犯。
「有五事，闥利吒比丘不能滅諍：不善知諍、不善知諍住處、不善分別諍、不知滅諍因緣、不善知滅諍已更起因緣，是名五，闥利吒比丘不能滅諍。復有五事，闥利吒比丘能滅諍：善知諍、善知諍住處、善分別諍、善知滅諍因緣、善知滅諍已更不復起因緣，是名五，闥利吒比丘能滅諍。
「復有五事，闥利吒比丘不能滅諍：不善知修多羅、不善知毗尼、不善知諍、不善知諍住處、不善分別諍，是名五，闥利吒比丘不能滅諍。有五事，闥利吒比丘能滅諍：善修多羅、善毗尼、善知諍、善知諍住處、善分別諍，是名五，闥利吒比丘能滅諍。
「有五事，五歲比丘不依止他：知犯、知不犯、知輕、知重、廣通利戒，是名五，五歲比丘不依止他。
「有五同意取：若親厚、若活在、若現前、若取已當語令知、取已彼必歡喜，是名五同意取。
「有五事故，如來按行諸房舍：為斷比丘俗語故、以床臥具不料理者為料理故、已料理好安隱故、看病比丘故、未制戒欲制故，是名五事，如來按行房舍。
「有五事，如來知而故問：為起因緣故、為制戒故、為分
【現代漢語翻譯】 現代漢語譯本：隨順愚癡、以不合法的言論說成合法，這稱為五件事，闥利吒（Tā lì zhà）比丘有犯戒。又有五件事，闥利吒比丘沒有犯戒：不隨順貪愛、嗔恨、恐懼、愚癡、不以不合法的言論說成合法，這稱為五件事，闥利吒比丘沒有犯戒。 有五件事，闥利吒比丘不能平息爭端：不善於瞭解爭端、不善於瞭解爭端發生的原因、不善於分辨爭端、不知道平息爭端的因緣、不善於瞭解平息爭端后再次發生的因緣，這稱為五件事，闥利吒比丘不能平息爭端。又有五件事，闥利吒比丘能平息爭端：善於瞭解爭端、善於瞭解爭端發生的原因、善於分辨爭端、善於瞭解平息爭端的因緣、善於瞭解平息爭端后不再發生的因緣，這稱為五件事，闥利吒比丘能平息爭端。 又有五件事，闥利吒比丘不能平息爭端：不善於瞭解修多羅（xiū duō luó，經）、不善於瞭解毗尼（pí ní，律）、不善於瞭解爭端、不善於瞭解爭端發生的原因、不善於分辨爭端，這稱為五件事，闥利吒比丘不能平息爭端。有五件事，闥利吒比丘能平息爭端：善於修習修多羅、善於修習毗尼、善於瞭解爭端、善於瞭解爭端發生的原因、善於分辨爭端，這稱為五件事，闥利吒比丘能平息爭端。 有五件事，五歲的比丘可以不依賴他人：知道什麼是犯戒、知道什麼是不犯戒、知道什麼是輕罪、知道什麼是重罪、廣泛通達戒律，這稱為五件事，五歲的比丘可以不依賴他人。 有五種情況下可以同意拿取：如果是親近友好的、如果是活著的、如果是當面拿取的、如果是拿取後會告知對方的、如果是拿取后對方一定會歡喜的，這稱為五種可以同意拿取的情況。 有五種原因，如來會巡視各個房舍：爲了斷除比丘的世俗言語、爲了整理不整理床鋪臥具的比丘、爲了已經整理好使其安穩、爲了看望生病的比丘、爲了尚未制定戒律而想要制定，這稱為五件事，如來巡視房舍。 有五件事，如來明知卻故意發問：爲了引發因緣、爲了制定戒律、爲了分別
【English Translation】 English version: Following delusion, declaring what is unlawful as lawful, these are called five things, for which Tā lì zhà (Tā lì zhà) Bhikkhu is at fault. Again, there are five things for which Tā lì zhà Bhikkhu is not at fault: not following love, hatred, fear, delusion, not declaring what is unlawful as lawful, these are called five things, for which Tā lì zhà Bhikkhu is not at fault. There are five things for which Tā lì zhà Bhikkhu cannot settle disputes: not knowing disputes well, not knowing the causes of disputes well, not distinguishing disputes well, not knowing the causes for settling disputes, not knowing the causes for disputes arising again after settlement, these are called five things, for which Tā lì zhà Bhikkhu cannot settle disputes. Again, there are five things for which Tā lì zhà Bhikkhu can settle disputes: knowing disputes well, knowing the causes of disputes well, distinguishing disputes well, knowing the causes for settling disputes, knowing the causes for disputes not arising again after settlement, these are called five things, for which Tā lì zhà Bhikkhu can settle disputes. Again, there are five things for which Tā lì zhà Bhikkhu cannot settle disputes: not knowing the Sutra (xiū duō luó) well, not knowing the Vinaya (pí ní) well, not knowing disputes well, not knowing the causes of disputes well, not distinguishing disputes well, these are called five things, for which Tā lì zhà Bhikkhu cannot settle disputes. There are five things for which Tā lì zhà Bhikkhu can settle disputes: being skilled in the Sutra, being skilled in the Vinaya, knowing disputes well, knowing the causes of disputes well, distinguishing disputes well, these are called five things, for which Tā lì zhà Bhikkhu can settle disputes. There are five things for which a five-year-old Bhikkhu can be independent of others: knowing what is an offense, knowing what is not an offense, knowing what is a minor offense, knowing what is a major offense, being widely versed in the precepts, these are called five things, for which a five-year-old Bhikkhu can be independent of others. There are five cases in which taking something can be agreed upon: if it is from a close friend, if it is from someone who is alive, if it is taken in person, if the person is informed after it is taken, if the person will definitely be happy after it is taken, these are called five cases in which taking something can be agreed upon. There are five reasons why the Tathagata inspects the dwellings: to stop the Bhikkhus' worldly talk, to tidy up the Bhikkhus who do not tidy up their beds and bedding, to ensure that those who have tidied up are secure, to visit the sick Bhikkhus, to establish precepts that have not yet been established, these are called five things, for which the Tathagata inspects the dwellings. There are five things that the Tathagata knows but deliberately asks about: to initiate a cause, to establish precepts, to distinguish
別義句故、與修多羅文句相似故、為后眾生令自解故，是名五事，如來知而故問。
「經行有五利益：剿健、有力、不病、消食、意得堅固，是名經行五利。
「復有經行五利益：能行故、解勞故、除風故、消冷熱病故、意得堅固，是名經行五利。
「有五非法發露：向別住人、不共住人、未受大戒眾、無殘事、不見是事發露，是名五非法發露。有五如法發露：不向別住人、不向不共住人、不向未受大戒眾、以有殘事、見是事發露，是名五事如法發露。
「有五事非法作苦切羯磨：非法非毗尼、應遮應置、無事不現前作、無舉者不令他憶、不三問作，是名五事作非法苦切羯磨。有五如法作苦切羯磨：是法是毗尼、不應遮不應置、有事現前作、有舉者令他憶念、三問作，是名五如法與苦切羯磨。
「有五事名善好闥利吒比丘：見言見、聞言聞、憶言憶、知言知、法言法，是名五善好闥利吒比丘。
「有五事名好闥利吒比丘：不隨愛、瞋、怖、癡、法言法，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：善分別取事、無過者不說有過、有過者說過、不清凈邊生不清凈、清凈邊生清凈、法言法，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：善分別事；不恃力、
【現代漢語翻譯】 現代漢語譯本：因為意義不同、與修多羅（Sūtra，經）的文句相似、爲了讓後來的眾生能夠自己理解，這叫做五事，如來（Tathāgata）知道而故意發問。
經行有五種利益：身體輕捷強健、有力量、不生病、幫助消化食物、意志堅定，這叫做經行的五種利益。
還有經行五種利益：能夠行走、解除疲勞、祛除風邪、消除冷熱病、意志堅定，這叫做經行的五種利益。
有五種非法發露：向別住的人發露、向不共同居住的人發露、向未受大戒的僧眾發露、沒有殘餘的事情卻發露、沒有見到這件事卻發露，這叫做五種非法發露。有五種如法發露：不向別住的人發露、不向不共同居住的人發露、不向未受大戒的僧眾發露、因為有殘餘的事情、見到這件事才發露，這叫做五事如法發露。
有五種事情屬於非法地進行苦切羯磨（kamma，業）：不符合佛法和毗尼（Vinaya，戒律）、應該遮止和放置的、沒有事情發生或沒有在僧眾面前公開就進行、沒有舉罪者不提醒他人回憶、不經過三次詢問就進行，這叫做五種事情屬於非法地進行苦切羯磨。有五種如法地進行苦切羯磨：符合佛法和毗尼、不應該遮止和放置的、有事情發生並且在僧眾面前公開進行、有舉罪者提醒他人回憶、經過三次詢問才進行，這叫做五種如法地進行苦切羯磨。
有五種事情可以稱作善好闥利吒（Tālitā）比丘（bhikkhu，僧人）：見到就說見到、聽到就說聽到、憶起就說憶起、知道就說知道、符合佛法就說是佛法，這叫做五種善好闥利吒比丘。
有五種事情可以稱作好闥利吒比丘：不隨順貪愛、嗔恨、恐懼、愚癡、符合佛法就說是佛法，這叫做五種好闥利吒比丘。
有五種事情可以稱作好闥利吒比丘：善於分別取捨事物、沒有過錯的人不說他有過錯、有過錯的人才說他有過錯、從不清凈的方面產生不清凈、從清凈的方面產生清凈、符合佛法就說是佛法，這叫做五種好闥利吒比丘。
有五種事情可以稱作好闥利吒比丘：善於分別事物；不依仗勢力、
【English Translation】 English version: Because of the difference in meaning, because of the similarity to the sentences in the Sūtra (經), and in order to enable later sentient beings to understand for themselves, these are called the five matters, which the Tathāgata (如來) knows and deliberately asks.
Walking meditation has five benefits: agility and strength, power, no illness, digestion of food, and firmness of mind. These are called the five benefits of walking meditation.
Furthermore, walking meditation has five benefits: being able to walk, relieving fatigue, dispelling wind, eliminating cold and heat diseases, and firmness of mind. These are called the five benefits of walking meditation.
There are five unlawful disclosures: disclosing to a person living separately, disclosing to a person not living together, disclosing to a Sangha (眾) that has not received the Great Precepts, disclosing without remaining matters, and disclosing without seeing the matter. These are called the five unlawful disclosures. There are five lawful disclosures: not disclosing to a person living separately, not disclosing to a person not living together, not disclosing to a Sangha that has not received the Great Precepts, disclosing because there are remaining matters, and disclosing after seeing the matter. These are called the five lawful disclosures.
There are five things that constitute an unlawful act of severe kamma (羯磨): not in accordance with the Dharma (法) and Vinaya (毗尼), should be prevented and put aside, done without a matter occurring or being made public before the Sangha, not reminding others to recall when there is an accuser, and done without asking three times. These are called the five things that constitute an unlawful act of severe kamma. There are five things that constitute a lawful act of severe kamma: in accordance with the Dharma and Vinaya, should not be prevented and put aside, done when a matter occurs and is made public before the Sangha, reminding others to recall when there is an accuser, and done after asking three times. These are called the five lawful acts of severe kamma.
There are five things that can be called a good Tālitā (闥利吒) bhikkhu (比丘): saying 'seen' when seen, saying 'heard' when heard, saying 'remembered' when remembered, saying 'known' when known, and saying 'Dharma' when in accordance with the Dharma. These are called the five good Tālitā bhikkhus.
There are five things that can be called a good Tālitā bhikkhu: not following attachment, hatred, fear, or delusion, and saying 'Dharma' when in accordance with the Dharma. These are called the five good Tālitā bhikkhus.
There are five things that can be called a good Tālitā bhikkhu: being good at distinguishing and taking things, not speaking of faults in those without faults, speaking of faults in those with faults, impurity arising from the side of impurity, purity arising from the side of purity, and saying 'Dharma' when in accordance with the Dharma. These are called the five good Tālitā bhikkhus.
There are five things that can be called a good Tālitā bhikkhu: being good at distinguishing things; not relying on power,
僧中斷事；得聽已舉他事；無偏私受悔過、無偏私見他過、無偏私說他過；法言法。是名五好闥利吒比丘。
「有五事名好闥利吒比丘：善取諍、善知諍處、善分別諍、善知諍滅已更不起、法言法，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：善知修多羅、善知毗尼、善知諍、善知諍處、法言法，是名五好闥利吒比丘。
「復有五事名好闥利吒比丘：受戒滿十歲若過十歲、若持戒、若多聞、善如法斷自疑他疑、善能斷自他惡邪見，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：善能令他住戒、善教毗尼阿毗曇、弟子若入他方不樂能將來、能看病教他看，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：能令他有信、有持戒、有多聞、有施、有智，是名五好闥利吒比丘。
「復有五事名好闥利吒比丘：若自住無學戒、無學定、無學智、無學解脫、解脫知見，亦能令他住無學戒、定、慧、解脫、解脫知見，是名五好闥利吒比丘。
「復有五事名好闥利吒比丘：知犯、知不犯、知輕、知重、廣通利戒，是名五好闥利吒比丘。
「有五事名好闥利吒比丘：知出家、知羯磨、知教授、知依止、知障道不障道，是名五好闥利吒比丘。」(五法竟)
六法（如
【現代漢語翻譯】 現代漢語譯本 中斷僧團事務；聽完已開始處理的其他事務；不偏袒地接受懺悔，不偏袒地看到他人的過錯，不偏袒地說他人的過錯；合乎佛法的言語合乎佛法。這稱為五種好的『闥利吒』（Tathāgata）比丘。
有五件事稱為好的『闥利吒』（Tathāgata）比丘：善於處理爭端，善於瞭解爭端發生的原因，善於分辨爭端，善於知道爭端平息后不再復發，合乎佛法的言語合乎佛法。這稱為五種好的『闥利吒』（Tathāgata）比丘。
有五件事稱為好的『闥利吒』（Tathāgata）比丘：善於瞭解『修多羅』（Sutra，經），善於瞭解『毗尼』（Vinaya，戒律），善於瞭解爭端，善於瞭解爭端發生的原因，合乎佛法的言語合乎佛法。這稱為五種好的『闥利吒』（Tathāgata）比丘。
又有五件事稱為好的『闥利吒』（Tathāgata）比丘：受戒滿十年或超過十年，持戒，博學多聞，善於如法地斷除自己和他人的疑惑，善於斷除自己和他人的邪惡見解，這稱為五種好的『闥利吒』（Tathāgata）比丘。
有五件事稱為好的『闥利吒』（Tathāgata）比丘：善於使他人安住于戒律，善於教導『毗尼』（Vinaya，戒律）和『阿毗曇』（Abhidhamma，論），弟子如果去到其他地方不樂意回來能夠勸將來，能夠照顧病人並教導他人照顧，這稱為五種好的『闥利吒』（Tathāgata）比丘。
有五件事稱為好的『闥利吒』（Tathāgata）比丘：能夠使他人具有信心，具有持戒，具有博學多聞，具有佈施，具有智慧，這稱為五種好的『闥利吒』（Tathāgata）比丘。
又有五件事稱為好的『闥利吒』（Tathāgata）比丘：如果自己安住于無學戒（Asekha-sila），無學定（Asekha-samadhi），無學智（Asekha-prajna），無學解脫（Asekha-vimutti），解脫知見（vimutti-nana-dassana），也能使他人安住于無學戒、定、慧、解脫、解脫知見，這稱為五種好的『闥利吒』（Tathāgata）比丘。
又有五件事稱為好的『闥利吒』（Tathāgata）比丘：知道什麼是犯戒，知道什麼是不犯戒，知道什麼是輕罪，知道什麼是重罪，廣泛通達戒律，這稱為五種好的『闥利吒』（Tathāgata）比丘。
有五件事稱為好的『闥利吒』（Tathāgata）比丘：知道出家，知道『羯磨』（Karma，業），知道教授，知道依止，知道什麼是障礙修道的，什麼是不障礙修道的，這稱為五種好的『闥利吒』（Tathāgata）比丘。（五法完）
六法（如
【English Translation】 English version Interrupting Saṅgha (community) affairs; having heard, proceeding with other matters already begun; without partiality accepting confession, without partiality seeing others' faults, without partiality speaking of others' faults; speaking of the Dharma (teachings) in accordance with the Dharma. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
There are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): being skilled in taking up disputes, being skilled in knowing the source of disputes, being skilled in distinguishing disputes, being skilled in knowing that disputes have ceased and will not arise again, speaking of the Dharma (teachings) in accordance with the Dharma. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
There are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): being skilled in knowing the 『Sutra』 (Sutra, discourses), being skilled in knowing the 『Vinaya』 (Vinaya, monastic rules), being skilled in knowing disputes, being skilled in knowing the source of disputes, speaking of the Dharma (teachings) in accordance with the Dharma. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
Again, there are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): having received ordination for ten years or more than ten years, upholding the precepts, being learned, being skilled in rightly resolving one's own doubts and the doubts of others, being skilled in cutting off one's own and others' evil wrong views. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
There are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): being skilled in establishing others in the precepts, being skilled in teaching the 『Vinaya』 (Vinaya, monastic rules) and 『Abhidhamma』 (Abhidhamma, higher teachings), if disciples go to other places and are unhappy, being able to bring them back, being able to care for the sick and teach others to care for them. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
There are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): being able to cause others to have faith, to uphold the precepts, to be learned, to be generous, to have wisdom. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
Again, there are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): if oneself dwells in the unexcelled morality (Asekha-sila), unexcelled concentration (Asekha-samadhi), unexcelled wisdom (Asekha-prajna), unexcelled liberation (Asekha-vimutti), knowledge and vision of liberation (vimutti-nana-dassana), and is also able to establish others in unexcelled morality, concentration, wisdom, liberation, and knowledge and vision of liberation. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
Again, there are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): knowing what is an offense, knowing what is not an offense, knowing what is a light offense, knowing what is a heavy offense, being widely versed in the precepts. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities.
There are five things that define a good 『Tathāgata』 (Tathāgata) Bhikkhu (monk): knowing about ordination, knowing about 『Karma』 (Karma, action), knowing about teaching, knowing about dependence, knowing what obstructs the path and what does not obstruct the path. This is called a 『Tathāgata』 (Tathāgata) Bhikkhu (monk) with five good qualities. (End of the five qualities)
Six qualities (as
先說）
七法（如先說）
八法初
「不應畜八種缽：金缽、銀缽、琉璃缽、頗梨缽、銅缽、白镴缽、木缽、石缽，是名八種缽不應畜。」余如先說。
九法初
佛語優波離：「一比丘不能破僧，二、三、四乃至九比丘清凈同見者能破。一比丘尼、一式叉摩尼、一沙彌、一沙彌尼、一出家、一出家尼不能破僧，二、三、四乃至九亦不能破。優波離！若有九比丘清凈同見者能破僧。
「有九犯：犯波羅夷、犯僧伽婆尸沙、犯波逸提、犯波羅提提舍尼、犯突吉羅、犯惡口突吉羅、犯偷蘭遮突吉羅、犯毗尼突吉羅、犯威儀突吉羅，是名九犯。
「有九退：戒退、見退、命退、威儀退、自退、他退、知識退、資生物退、生死退，是名九退。有九不退：戒不退、見不退、命不退、威儀不退、自不退、他不退、知識不退、資生物不退、生死不退，是名九不退。」
佛語優波離：「闥利吒比丘若斷諍時，應以九事觀言者：觀諍者、觀威儀、觀來往處、觀親里、觀知識、觀身口行、觀先來、觀云何相言、應聽他語應從他聞，是名九應觀言者。諍者，何等九事觀彼言者？觀鬥不鬥、觀諍不諍、觀相持不相持、觀相言不相言、觀犯戒、觀犯見、觀犯命、觀言語、觀從他聞，是名九應觀彼
【現代漢語翻譯】 現代漢語譯本 七法（如先說） 八法初 『不應蓄八種缽：金缽、銀缽、琉璃缽、頗梨缽、銅缽、白镴缽、木缽、石缽，是名八種缽不應畜。』其餘如先說。 九法初 佛告訴優波離（Upali，佛陀的十大弟子之一，持戒第一）: 『一個比丘（Bhiksu，佛教出家男眾）不能破僧（Sangha，僧團），兩個、三個、四個乃至九個比丘清凈且見解相同才能破僧。一個比丘尼（Bhiksuni，佛教出家女眾）、一個式叉摩尼（Siksamana，沙彌尼和比丘尼之間的過渡階段的女性出家者）、一個沙彌（Sramanera，佛教出家男眾預備階段）、一個沙彌尼（Sramanerika，佛教出家女眾預備階段）、一個出家者、一個出家女眾不能破僧，兩個、三個、四個乃至九個也不能破。優波離！如果有九個比丘清凈且見解相同就能破僧。』 『有九種犯戒：犯波羅夷（Parajika，斷頭罪，最嚴重的罪）、犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪，需僧團懺悔）、犯波逸提（Pacittiya，輕罪，需個人懺悔）、犯波羅提提舍尼（Patidesaniya，應向他人懺悔的罪）、犯突吉羅（Dukkata，惡作，輕微的過失）、犯惡口突吉羅、犯偷蘭遮突吉羅（Thullaccaya，中等罪）、犯毗尼突吉羅（Vinaya Dukkata，違犯戒律的輕微過失）、犯威儀突吉羅，是名九種犯戒。』 『有九種退失：戒退、見退、命退、威儀退、自退、他退、知識退、資生物退、生死退，是名九種退失。有九種不退失：戒不退、見不退、命不退、威儀不退、自不退、他不退、知識不退、資生物不退、生死不退，是名九種不退失。』 佛告訴優波離：『闥利吒（Tathagata，如來）比丘如果判斷爭端時，應該用九件事來觀察說話的人：觀察爭端者、觀察威儀、觀察來往之處、觀察親屬、觀察知識、觀察身口行為、觀察先來後到、觀察如何措辭、應該聽取他人言語、應該聽從他人所聞，是名九種應該觀察說話的人。爭端者，用哪九件事觀察那些說話的人呢？觀察是否爭鬥、觀察是否爭端、觀察是否互相堅持己見、觀察是否互相指責、觀察是否犯戒、觀察是否犯見、觀察是否犯命、觀察言語、觀察聽從他人所聞，是名九種應該觀察那些說話的人。』
【English Translation】 English version Seven Dharmas (as previously stated) Beginning of Eight Dharmas 'One should not possess eight kinds of bowls: gold bowls, silver bowls, crystal bowls, lapis lazuli bowls, copper bowls, pewter bowls, wooden bowls, and stone bowls. These are the eight kinds of bowls that should not be possessed.' The rest is as previously stated. Beginning of Nine Dharmas The Buddha told Upali (Upali, one of the ten major disciples of the Buddha, foremost in upholding the precepts): 'One Bhiksu (Bhiksu, a Buddhist monk) cannot break the Sangha (Sangha, the monastic community); two, three, four, up to nine Bhiksus who are pure and of the same view can break the Sangha. One Bhiksuni (Bhiksuni, a Buddhist nun), one Siksamana (Siksamana, a female novice in transition between a Sramanerika and a Bhiksuni), one Sramanera (Sramanera, a male novice), one Sramanerika (Sramanerika, a female novice), one renunciate, one female renunciate cannot break the Sangha; two, three, four, up to nine also cannot break it. Upali! If there are nine Bhiksus who are pure and of the same view, they can break the Sangha.' 'There are nine transgressions: transgressing Parajika (Parajika, defeat, the most serious offense), transgressing Sanghavasesa (Sanghavasesa, a serious offense requiring a meeting of the Sangha), transgressing Pacittiya (Pacittiya, an offense requiring individual confession), transgressing Patidesaniya (Patidesaniya, an offense requiring confession to another), transgressing Dukkata (Dukkata, wrong-doing, a minor offense), transgressing evil speech Dukkata, transgressing Thullaccaya (Thullaccaya, a moderate offense), transgressing Vinaya Dukkata (Vinaya Dukkata, a minor offense against the monastic rules), transgressing decorum Dukkata. These are the nine transgressions.' 'There are nine kinds of decline: decline in precepts, decline in view, decline in life, decline in decorum, decline in self, decline due to others, decline in knowledge, decline in requisites, decline in birth and death. These are the nine kinds of decline. There are nine kinds of non-decline: non-decline in precepts, non-decline in view, non-decline in life, non-decline in decorum, non-decline in self, non-decline due to others, non-decline in knowledge, non-decline in requisites, non-decline in birth and death. These are the nine kinds of non-decline.' The Buddha told Upali: 'If a Tathagata (Tathagata, the Thus Come One) Bhiksu is judging a dispute, he should observe the speaker with nine things: observe the disputant, observe the decorum, observe the place of coming and going, observe the relatives, observe the knowledge, observe the actions of body and speech, observe the order of arrival, observe how the words are phrased, should listen to the words of others, should listen to what others have heard. These are the nine things that should be observed in a speaker. Disputant, with what nine things should those speakers be observed? Observe whether they are fighting, observe whether they are disputing, observe whether they are holding onto their views, observe whether they are accusing each other, observe whether they have transgressed precepts, observe whether they have transgressed views, observe whether they have transgressed life, observe the speech, observe what they have heard from others. These are the nine things that should be observed in those speakers.'
言者。」
爾時長老優波離往到佛所頭面作禮在一面立：「善哉世尊！愿略說法，令我知是法、是毗尼、是佛教。」佛語優波離：「若法隨欲不隨無慾、隨瞋不隨無瞋、隨嫉妒不隨無嫉妒、隨往來不隨不往來、隨增長不隨不增長、隨斗不隨無斗、隨諍不隨無諍、隨相持不隨不相持、隨相言不隨不相言。優婆離！汝定知是非法、非毗尼、非佛教。優婆離！若法隨無慾不隨欲、隨無瞋不隨瞋、隨無嫉妒不隨嫉妒、隨不往來不隨往來、隨不增長不隨增長、隨不鬥不隨斗、隨不諍不隨諍、隨不相持不隨相持、隨不相言不隨相言，汝定知是法、是比尼、是佛教。」
爾時長老阿那律，往到佛所頭面作禮在一面坐，白佛言：「善哉世尊！愿略說法，令我知是法、是比尼、是佛教。」佛語阿那律：「若法隨貪不隨無貪、隨無厭不隨厭、隨多欲不隨少欲、隨不知足不隨知足、隨難滿不隨易滿、隨放逸不隨不放逸、隨非法不隨法、隨背法不隨不背法、隨世俗語不隨毗尼語。」佛語阿那律：「汝定知是非法、非毗尼、非佛教。阿那律！若法隨無貪不隨貪、隨厭不隨無厭、隨少欲不隨多欲、隨知足不隨不知足、隨易滿不隨難滿、隨不放逸不隨放逸、隨法不隨非法、隨順法不隨背法、隨比尼語不隨俗語，汝定知是法、是毗尼、是佛
【現代漢語翻譯】 現代漢語譯本： 『說的人。』
這時，長老優波離前往佛陀處，頂禮佛足後站立在一旁：『善哉，世尊！愿您簡略地說法，讓我明白什麼是法、什麼是毗尼（Vinaya，戒律）、什麼是佛教。』佛陀告訴優波離：『如果某種法是順應慾望而不是不順應慾望，順應嗔恨而不是不順應嗔恨，順應嫉妒而不是不順應嫉妒，順應往來（世俗事務）而不是不順應往來，順應增長（貪慾等）而不是不順應增長，順應爭鬥而不是不順應爭鬥，順應爭訟而不是不順應爭訟，順應相互執持（己見）而不是不順應相互執持，順應相互辯駁而不是不順應相互辯駁。優波離！你應當確定地知道，這不是法、不是毗尼、不是佛教。優波離！如果某種法是順應無慾而不是順應慾望，順應無嗔而不是順應嗔恨，順應無嫉妒而不是順應嫉妒，順應不往來而不是順應往來，順應不增長而不是順應增長，順應不爭鬥而不是順應爭鬥，順應不爭訟而不是順應爭訟，順應不相互執持而不是順應相互執持，順應不相互辯駁而不是順應相互辯駁，你應當確定地知道，這是法、是毗尼、是佛教。』
這時，長老阿那律前往佛陀處，頂禮佛足後坐在一旁，稟告佛陀說：『善哉，世尊！愿您簡略地說法，讓我明白什麼是法、什麼是毗尼、什麼是佛教。』佛陀告訴阿那律：『如果某種法是順應貪慾而不是不順應貪慾，順應不知厭足而不是順應知足，順應多欲而不是順應少欲，順應不知足而不是順應知足，順應難以滿足而不是順應容易滿足，順應放逸而不是不順應放逸，順應非法而不是順應法，順應背離正法而不是不順應背離正法，順應世俗言語而不是順應毗尼的言語。』佛陀告訴阿那律：『你應當確定地知道，這不是法、不是毗尼、不是佛教。阿那律！如果某種法是順應無貪而不是順應貪慾，順應知足而不是順應不知厭足，順應少欲而不是順應多欲，順應知足而不是順應不知足，順應容易滿足而不是順應難以滿足，順應不放逸而不是順應放逸，順應正法而不是順應非法，順應順應正法而不是順應背離正法，順應毗尼的言語而不是順應世俗的言語，你應當確定地知道，這是法、是毗尼、是佛
【English Translation】 English version: 『The speaker.』
At that time, the elder Upali went to the Buddha, prostrated himself at his feet, and stood to one side: 『Excellent, World Honored One! I wish you would briefly explain the Dharma, so that I may know what is Dharma, what is Vinaya (discipline), and what is the Buddha's teaching.』 The Buddha said to Upali: 『If a teaching accords with desire and not with non-desire, accords with anger and not with non-anger, accords with jealousy and not with non-jealousy, accords with coming and going (worldly affairs) and not with non-coming and going, accords with increase (of greed, etc.) and not with non-increase, accords with strife and not with non-strife, accords with contention and not with non-contention, accords with mutual clinging (to views) and not with non-mutual clinging, accords with mutual disputation and not with non-mutual disputation, Upali! You should definitely know that this is not Dharma, not Vinaya, not the Buddha's teaching. Upali! If a teaching accords with non-desire and not with desire, accords with non-anger and not with anger, accords with non-jealousy and not with jealousy, accords with non-coming and going and not with coming and going, accords with non-increase and not with increase, accords with non-strife and not with strife, accords with non-contention and not with contention, accords with non-mutual clinging and not with mutual clinging, accords with non-mutual disputation and not with mutual disputation, you should definitely know that this is Dharma, this is Vinaya, this is the Buddha's teaching.』
At that time, the elder Anuruddha went to the Buddha, prostrated himself at his feet, and sat to one side, reporting to the Buddha: 『Excellent, World Honored One! I wish you would briefly explain the Dharma, so that I may know what is Dharma, what is Vinaya, and what is the Buddha's teaching.』 The Buddha said to Anuruddha: 『If a teaching accords with greed and not with non-greed, accords with insatiability and not with satisfaction, accords with much desire and not with little desire, accords with discontent and not with contentment, accords with difficulty in being satisfied and not with ease in being satisfied, accords with negligence and not with non-negligence, accords with non-Dharma and not with Dharma, accords with turning away from the Dharma and not with not turning away from the Dharma, accords with worldly speech and not with the speech of the Vinaya.』 The Buddha said to Anuruddha: 『You should definitely know that this is not Dharma, not Vinaya, not the Buddha's teaching. Anuruddha! If a teaching accords with non-greed and not with greed, accords with satisfaction and not with insatiability, accords with little desire and not with much desire, accords with contentment and not with discontent, accords with ease in being satisfied and not with difficulty in being satisfied, accords with non-negligence and not with negligence, accords with Dharma and not with non-Dharma, accords with accordance with the Dharma and not with turning away from the Dharma, accords with the speech of the Vinaya and not with worldly speech, you should definitely know that this is Dharma, this is Vinaya, this is the Buddha』
教。」如長老優波離所問，大愛道亦如是問；如長老阿那律所問，瘦瞿曇彌亦如是問。
「有九依止：若善男子依止信心，舍不善取善者，是名舍不善取善；戒、聞、施、智亦爾，是名善男子依止信心舍不善取善。是人住是五法已，應更證四法：法忍、隨忍、樂忍、棄捨忍，是名九依止。」
有外道名婆呵樹和，往到佛所問訊在一面坐已，白佛言：「瞿曇！先在優樓頻䗍國尼連禪河邊，在一迦和羅樹下，得阿耨多羅三藐三菩提不久，我時彼處從瞿曇聞：『漏盡阿羅漢，不還生死不作五事：不故殺生、不盜、不淫、不故妄語、不飲酒。』我從瞿曇聞說是語即便信受。」佛言：「我先已說，今亦復說，漏盡阿羅漢，不還生死不作九事：不故殺生、不盜、不淫、不故妄語、不飲酒、不隨愛、瞋、怖、癡，是名九事。」
有外道名沙陀，往到佛所問訊，在一面坐已白佛言：「瞿曇！先在優樓頻螺國尼連禪河邊，在一迦和羅樹下，得阿耨多羅三藐三菩提不久，我時彼處從瞿曇聞：『漏盡阿羅漢，不還生死不作五事：不故殺生、不盜、不淫、不故妄語、不飲酒。』我從瞿曇聞說是語、即便信受。」佛言：「我先已說，今亦復說，漏盡阿羅漢，不還生死不作九事：不故殺生、不盜、不淫、不故妄語、不飲酒、不來
【現代漢語翻譯】 現代漢語譯本：『教。』正如長老優波離（Upali）所問，大愛道（Mahapajapati Gotami）也這樣問；正如長老阿那律（Anuruddha）所問，瘦瞿曇彌（Kisa Gotami）也這樣問。
『有九種依止：如果善男子依止信心，捨棄不善而取善，這稱為舍不善取善；戒、聞、施、智也是如此，這稱為善男子依止信心舍不善取善。這個人安住于這五法之後，應該進一步證得四法：法忍、隨忍、樂忍、棄捨忍，這稱為九依止。』
有外道名叫婆呵樹和（Bahuputtika），來到佛陀處問訊，在一旁坐下後，對佛陀說：『瞿曇（Gotama）！先前在優樓頻䗍國（Uruvela）尼連禪河（Nairanjana River）邊，在一迦和羅樹（Ekasalaka）下，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）不久，我那時在那裡從瞿曇聽到：『漏盡阿羅漢（Arhat），不還生死，不做五件事：不故意殺生、不偷盜、不邪淫、不故意妄語、不飲酒。』我從瞿曇聽到這些話就立即信受。』佛陀說：『我先前已經說過，現在也再說，漏盡阿羅漢，不還生死，不做九件事：不故意殺生、不偷盜、不邪淫、不故意妄語、不飲酒、不隨順愛、瞋、怖、癡，這稱為九件事。』
有外道名叫沙陀（Sandaka），來到佛陀處問訊，在一旁坐下後，對佛陀說：『瞿曇！先前在優樓頻螺國（Uruvela）尼連禪河（Nairanjana River）邊，在一迦和羅樹（Ekasalaka）下，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）不久，我那時在那裡從瞿曇聽到：『漏盡阿羅漢（Arhat），不還生死，不做五件事：不故意殺生、不偷盜、不邪淫、不故意妄語、不飲酒。』我從瞿曇聽到這些話就立即信受。』佛陀說：『我先前已經說過，現在也再說，漏盡阿羅漢，不還生死，不做九件事：不故意殺生、不偷盜、不邪淫、不故意妄語、不飲酒、不來
【English Translation】 English version: 『Teach.』 Just as the Elder Upali asked, Mahapajapati Gotami also asked in the same way; just as the Elder Anuruddha asked, Kisa Gotami also asked in the same way.
『There are nine supports: If a good man, relying on faith, abandons the unwholesome and takes up the wholesome, this is called abandoning the unwholesome and taking up the wholesome; so too with morality, learning, generosity, and wisdom, this is called a good man relying on faith, abandoning the unwholesome and taking up the wholesome. Having dwelt in these five qualities, one should further realize four qualities: forbearance of the Dharma, acceptance of the Dharma, delight in the Dharma, and renunciation of the Dharma; this is called the nine supports.』
There was an adherent of another sect named Bahuputtika, who went to the Buddha, exchanged greetings, sat down to one side, and said to the Buddha: 『Gotama! Not long ago, near the Nairanjana River in Uruvela, under an Ekasalaka tree, you attained Anuttara-samyak-sambodhi. At that time, I heard from you there: 『An Arhat who has eradicated defilements does not return to birth and death and does not do five things: does not intentionally kill, does not steal, does not engage in sexual misconduct, does not intentionally lie, and does not drink alcohol.』 Having heard these words from you, I immediately accepted them.』 The Buddha said: 『I have said it before, and I say it again now, an Arhat who has eradicated defilements does not return to birth and death and does not do nine things: does not intentionally kill, does not steal, does not engage in sexual misconduct, does not intentionally lie, does not drink alcohol, does not follow after love, hatred, fear, and delusion; these are called the nine things.』
There was an adherent of another sect named Sandaka, who went to the Buddha, exchanged greetings, sat down to one side, and said to the Buddha: 『Gotama! Not long ago, near the Nairanjana River in Uruvela, under an Ekasalaka tree, you attained Anuttara-samyak-sambodhi. At that time, I heard from you there: 『An Arhat who has eradicated defilements does not return to birth and death and does not do five things: does not intentionally kill, does not steal, does not engage in sexual misconduct, does not intentionally lie, and does not drink alcohol.』 Having heard these words from you, I immediately accepted them.』 The Buddha said: 『I have said it before, and I say it again now, an Arhat who has eradicated defilements does not return to birth and death and does not do nine things: does not intentionally kill, does not steal, does not engage in sexual misconduct, does not intentionally lie, does not drink alcohol, does not come
還、不起邪見、見常法、觀生死無常，是名九事有九惱：無利、無益、惱我、不安隱我。」余如先說。(九法竟)
十法初
「有十利：攝僧故、僧一心故、僧安樂行故、折伏高心故、不信者令得信故、已信者令增長故、慚愧者令得安樂故、遮今世惱漏故、斷後世漏故、佛法久住故，是名十利。
「有十語：隨修多羅語、毗尼語、阿毗曇語、和上語、阿阇梨語、戒語、衣語、缽語、食語、藥語，是名十語。
「有十愿：修多羅愿、毗尼愿、阿毗曇愿、和上愿、阿阇梨愿、戒愿、衣愿、缽愿、食愿、藥愿，是名十愿。
「有十羯磨：白羯磨、白二羯磨、白四羯磨、僧羯磨、闥賴吒比丘羯磨、戒羯磨、非法羯磨、如法羯磨、別眾羯磨、和合眾羯磨，是名十羯磨。
「有十治：苦切、依止、驅出、下意、不見擯、不作擯、惡邪不除擯、別住、摩那埵、本日治，是名十治。
「有十罰：苦切、依止、驅出、下意、不見擯、不作擯、惡邪不除擯、別住、摩那埵、本日治，是名十罰。
「有十遮受戒法：殺父、殺母、殺阿羅漢、出佛身血、本犯重罪、賊住比丘、本白衣、不能男、污比丘尼、越濟人，是名十遮受戒法。
「有十難：王難、賊難、火難、水難、惡獸難、龍難
【現代漢語翻譯】 現代漢語譯本： 『還有，不生起邪見（錯誤的見解）、認為事物是常住不變的、觀察生死卻不認為它是無常的，這被稱為九事有九惱：無利、無益、惱亂我、使我不得安穩。』其餘的如同先前所說。（九法完畢）
十法之初
『有十種利益：爲了攝受僧團的緣故、爲了僧團一心同體的緣故、爲了僧團能夠安樂修行的緣故、爲了折服高傲之心的緣故、爲了使不信的人能夠生起信心、爲了使已經有信心的人增長信心、爲了使有慚愧心的人得到安樂的緣故、爲了遮止今世的煩惱和漏失的緣故、爲了斷除後世的煩惱和漏失的緣故、爲了佛法能夠長久住世的緣故，這被稱為十利。
『有十種言語：隨順修多羅（經）的言語、毗尼（戒律）的言語、阿毗曇（論）的言語、和尚（親教師）的言語、阿阇梨（導師）的言語、戒律的言語、衣服的言語、缽的言語、食物的言語、藥物的言語，這被稱為十語。
『有十種愿：修多羅（經）的愿、毗尼（戒律）的愿、阿毗曇（論）的愿、和尚（親教師）的愿、阿阇梨（導師）的愿、戒律的愿、衣服的愿、缽的愿、食物的愿、藥物的愿，這被稱為十愿。
『有十種羯磨（僧事，處理僧團事務的儀式）：白羯磨（簡單宣告的羯磨）、白二羯磨（宣告兩次的羯磨）、白四羯磨（宣告四次的羯磨）、僧羯磨（僧團的羯磨）、闥賴吒比丘羯磨（關於破戒比丘的羯磨）、戒羯磨（關於戒律的羯磨）、非法羯磨（不如法的羯磨）、如法羯磨（如法的羯磨）、別眾羯磨（個別僧團的羯磨）、和合眾羯磨（全體僧團的羯磨），這被稱為十羯磨。
『有十種懲治：苦切（嚴厲的訓誡）、依止（限制居住範圍）、驅出（驅逐出境）、下意（降低身份）、不見擯（不與往來）、不作擯（禁止參與僧事）、惡邪不除擯（不去除邪見而被擯棄）、別住（隔離居住）、摩那埵（懺悔期）、本日治（當天的懲治），這被稱為十治。
『有十種處罰：苦切（嚴厲的訓誡）、依止（限制居住範圍）、驅出（驅逐出境）、下意（降低身份）、不見擯（不與往來）、不作擯（禁止參與僧事）、惡邪不除擯（不去除邪見而被擯棄）、別住（隔離居住）、摩那埵（懺悔期）、本日治（當天的懲治），這被稱為十罰。
『有十種遮止受戒的情況：殺父、殺母、殺阿羅漢（無學聖者）、出佛身血、原本就犯有重罪、以盜賊身份出家為比丘、原本是白衣（在家眾）、不能男（沒有男性性徵）、玷污比丘尼、越過渡船的人，這被稱為十遮受戒法。
『有十種災難：王難（國王的災難）、賊難（盜賊的災難）、火難（火災的災難）、水難（水災的災難）、惡獸難（惡獸的災難）、龍難（龍的災難）
【English Translation】 English version: 『Furthermore, not giving rise to wrong views (邪見), viewing things as permanent (見常法), observing birth and death without recognizing impermanence (觀生死無常), these are called the nine afflictions in nine matters: without benefit, without advantage, afflicting me, not giving me peace.』 The rest is as previously stated. (End of the nine dharmas)
Beginning of the Ten Dharmas
『There are ten benefits: for the sake of gathering the Sangha (攝僧故), for the sake of the Sangha being of one mind (僧一心故), for the sake of the Sangha practicing in peace and joy (僧安樂行故), for the sake of subduing arrogance (折伏高心故), for the sake of causing the non-believers to gain faith (不信者令得信故), for the sake of causing those who already have faith to increase it (已信者令增長故), for the sake of causing the ashamed to gain peace and joy (慚愧者令得安樂故), for the sake of preventing defilements and outflows in this life (遮今世惱漏故), for the sake of cutting off defilements and outflows in future lives (斷後世漏故), for the sake of the Buddhadharma enduring long (佛法久住故), these are called the ten benefits.
『There are ten kinds of speech: speech in accordance with the Sutras (修多羅語), speech in accordance with the Vinaya (毗尼語), speech in accordance with the Abhidhamma (阿毗曇語), speech of the Upadhyaya (和上語), speech of the Acharya (阿阇梨語), speech about precepts (戒語), speech about robes (衣語), speech about bowls (缽語), speech about food (食語), speech about medicine (藥語), these are called the ten speeches.
『There are ten kinds of vows: vows regarding the Sutras (修多羅愿), vows regarding the Vinaya (毗尼愿), vows regarding the Abhidhamma (阿毗曇愿), vows regarding the Upadhyaya (和上愿), vows regarding the Acharya (阿阇梨愿), vows regarding precepts (戒愿), vows regarding robes (衣愿), vows regarding bowls (缽愿), vows regarding food (食愿), vows regarding medicine (藥愿), these are called the ten vows.
『There are ten kinds of Karmas (羯磨): White Karma (白羯磨), White Two Karmas (白二羯磨), White Four Karmas (白四羯磨), Sangha Karma (僧羯磨), Tattalika Bhikshu Karma (闥賴吒比丘羯磨), Precept Karma (戒羯磨), Unlawful Karma (非法羯磨), Lawful Karma (如法羯磨), Separate Assembly Karma (別眾羯磨), Harmonious Assembly Karma (和合眾羯磨), these are called the ten Karmas.
『There are ten kinds of treatments: harsh rebuke (苦切), dependence (依止), expulsion (驅出), humiliation (下意), non-intercourse (不見擯), non-participation (不作擯), expulsion for not removing evil views (惡邪不除擯), separate dwelling (別住), Manatva (摩那埵), treatment for the day (本日治), these are called the ten treatments.
『There are ten kinds of punishments: harsh rebuke (苦切), dependence (依止), expulsion (驅出), humiliation (下意), non-intercourse (不見擯), non-participation (不作擯), expulsion for not removing evil views (惡邪不除擯), separate dwelling (別住), Manatva (摩那埵), treatment for the day (本日治), these are called the ten punishments.
『There are ten kinds of prohibitions for receiving ordination: killing one's father, killing one's mother, killing an Arhat (殺阿羅漢), drawing blood from the Buddha's body (出佛身血), originally committing a grave offense (本犯重罪), being a thief-monk (賊住比丘), originally being a layman (本白衣), being impotent (不能男), defiling a Bhikshuni (污比丘尼), crossing over a ferryman (越濟人), these are called the ten prohibitions for receiving ordination.
『There are ten kinds of calamities: calamity of the king (王難), calamity of thieves (賊難), calamity of fire (火難), calamity of water (水難), calamity of evil beasts (惡獸難), calamity of dragons (龍難)
、人難、非人難、命難、梵行難，是名十難。
「有十非毗尼，謂十不善業。有十毗尼，謂十善業。
「復有十非毗尼，謂十邪。有十毗尼，謂無學十真。
「有十無志：別住者、別住竟者、行摩那埵、行摩那埵竟、苦切、依止、驅出、下意、不見擯、不作擯，是名十無志。
「有十非法遮說戒：非波羅夷、不出波羅夷事、不輕呵僧、不出輕呵僧事、不捨戒、不出舍戒事、隨順如法僧事、不破戒不破見、不破威儀、不見不聞不疑，是名十非法遮說戒。何等十如法遮說戒？犯波羅夷、出波羅夷事、輕呵僧、出輕呵僧事、舍戒、出舍戒事、不隨順如法僧事、破戒、破見、破威儀、見聞疑，是名十如法遮說戒。」
爾時佛在婆伽那梨槃國，是中有一優婆塞有信樂心，造一房舍，別施長老羅云，如先說。「有十利故如來結戒：攝僧故、僧一心故、僧安樂住故、折伏高心故、不信者令信故、已信者令增長故、慚愧者得安隱住故、遮今世惱漏故、斷後世漏故、佛法久住故。
「如來制戒、制修多羅、制毗尼、制阿毗曇，誦修多羅、誦毗尼、誦阿毗曇，持修多羅、持毗尼、持阿毗曇。持修多羅者、持毗尼者、持阿毗曇者。攝修多羅、攝毗尼、攝阿毗曇。和上阿阇梨，共行弟子近行弟子沙彌，教
【現代漢語翻譯】 現代漢語譯本： 有十種困難：做人難（成為人類很難），做非人難（不墮入惡道很難），壽命難（保持長壽很難），修梵行難（修行清凈的梵行很難），這被稱為十難。
有十種非毗尼（非戒律）：指的是十不善業。有十種毗尼（戒律）：指的是十善業。
又有十種非毗尼（非戒律）：指的是十邪。有十種毗尼（戒律）：指的是無學（阿羅漢）的十真（十種真實智慧）。
有十種無志（沒有資格）：別住者（正在接受別住懲罰的人），別住竟者（別住懲罰期滿的人），行摩那埵（正在進行摩那埵懺悔的人），行摩那埵竟（摩那埵懺悔期滿的人），苦切（行為極端嚴厲的人），依止（依賴他人生活的人），驅出（被僧團驅逐的人），下意（心懷卑劣想法的人），不見擯（未被僧團正式擯棄的人），不作擯（不應被擯棄的人），這被稱為十種無志。
有十種非法遮說戒（不如法的阻止說戒）：非波羅夷（不是犯了波羅夷罪），不出波羅夷事（沒有涉及波羅夷罪的事情），不輕呵僧（不輕視呵斥僧眾），不出輕呵僧事（沒有涉及輕視呵斥僧眾的事情），不捨戒（沒有捨棄戒律），不出舍戒事（沒有涉及捨棄戒律的事情），隨順如法僧事（不隨順如法的僧事），不破戒不破見（沒有破戒也沒有破見），不破威儀（沒有破壞威儀），不見不聞不疑（沒有親眼見到、親耳聽到、也沒有懷疑），這被稱為十種非法遮說戒。哪些是十種如法遮說戒？犯波羅夷（犯了波羅夷罪），出波羅夷事（涉及波羅夷罪的事情），輕呵僧（輕視呵斥僧眾），出輕呵僧事（涉及輕視呵斥僧眾的事情），舍戒（捨棄戒律），出舍戒事（涉及捨棄戒律的事情），不隨順如法僧事（不隨順如法的僧事），破戒（破戒），破見（破見），破威儀（破壞威儀），見聞疑（親眼見到、親耳聽到、或者懷疑），這被稱為十種如法遮說戒。
當時佛陀在婆伽那梨槃國（Bhaganalipana），那裡有一位優婆塞（居士），具有信樂之心，建造了一間房舍，特別供養長老羅云（Rahula），如先前所說。『如來（Tathagata）制定戒律有十種利益：爲了攝受僧團，爲了僧團一心，爲了僧團安樂居住，爲了折伏高慢之心，爲了讓不信的人產生信心，爲了讓已信的人增長信心，爲了讓有慚愧心的人得到安穩居住，爲了遮止今世的煩惱和漏失，爲了斷除後世的煩惱和漏失，爲了佛法長久住世。
『如來（Tathagata）制定戒律、制定修多羅（Sutra，經）、制定毗尼（Vinaya，律）、制定阿毗曇（Abhidhamma，論），誦讀修多羅（Sutra，經）、誦讀毗尼（Vinaya，律）、誦讀阿毗曇（Abhidhamma，論），持修多羅（Sutra，經）、持毗尼（Vinaya，律）、持阿毗曇（Abhidhamma，論）。持修多羅者（受持經藏的人）、持毗尼者（受持律藏的人）、持阿毗曇者（受持論藏的人）。攝修多羅（總攝經藏）、攝毗尼（總攝律藏）、攝阿毗曇（總攝論藏）。和上（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師），共同修行的弟子、親近修行的弟子、沙彌（Sramanera，小沙彌），教導
【English Translation】 English version: There are ten difficulties: it is difficult to be a human being, it is difficult to be a non-human being (to avoid falling into evil realms), it is difficult to have a long life, it is difficult to practice pure Brahmacharya (celibate life), these are called the ten difficulties.
There are ten non-Vinayas (non-disciplines), referring to the ten unwholesome actions. There are ten Vinayas (disciplines), referring to the ten wholesome actions.
Again, there are ten non-Vinayas (non-disciplines), referring to the ten evils. There are ten Vinayas (disciplines), referring to the ten truths of the No-Learner (Arhat).
There are ten without authority: one undergoing separate dwelling (a person undergoing Parivasa penance), one who has completed separate dwelling, one practicing Manatta (a person undergoing Manatta penance), one who has completed practicing Manatta, one who is extremely austere, one who is dependent, one who is expelled, one who is of inferior mind, one who has not been formally expelled, one who should not be expelled, these are called the ten without authority.
There are ten unlawful prohibitions of reciting the Patimokkha (precepts): it is not a Parajika (not having committed a Parajika offense), it does not involve a Parajika matter, not lightly scolding the Sangha (not lightly scolding the monastic community), it does not involve lightly scolding the Sangha, not renouncing the precepts, it does not involve renouncing the precepts, not complying with the lawful affairs of the Sangha, not breaking the precepts, not breaking the views, not breaking the deportment, not seeing, hearing, or doubting, these are called the ten unlawful prohibitions of reciting the Patimokkha. What are the ten lawful prohibitions of reciting the Patimokkha? Committing a Parajika (having committed a Parajika offense), involving a Parajika matter, lightly scolding the Sangha, involving lightly scolding the Sangha, renouncing the precepts, involving renouncing the precepts, not complying with the lawful affairs of the Sangha, breaking the precepts, breaking the views, breaking the deportment, seeing, hearing, or doubting, these are called the ten lawful prohibitions of reciting the Patimokkha.
At that time, the Buddha was in Bhaganalipana, where there was a Upasaka (lay follower) with a faithful mind, who built a dwelling and specially offered it to the Elder Rahula, as previously mentioned. 'The Tathagata (Thus Gone One) established the precepts for ten benefits: for the sake of gathering the Sangha (monastic community), for the sake of the Sangha being of one mind, for the sake of the Sangha dwelling in peace, for the sake of subduing arrogance, for the sake of causing faith in those who do not believe, for the sake of increasing the faith of those who already believe, for the sake of those who are ashamed to dwell in peace, for the sake of preventing defilements and outflows in this life, for the sake of cutting off defilements and outflows in future lives, for the sake of the Dharma (Buddha's teachings) to abide long.
'The Tathagata (Thus Gone One) established the precepts, established the Sutras (discourses), established the Vinaya (discipline), established the Abhidhamma (higher teachings), reciting the Sutras, reciting the Vinaya, reciting the Abhidhamma, upholding the Sutras, upholding the Vinaya, upholding the Abhidhamma. Those who uphold the Sutras, those who uphold the Vinaya, those who uphold the Abhidhamma. Comprehending the Sutras, comprehending the Vinaya, comprehending the Abhidhamma. Upadhyaya (preceptor), Acarya (teacher), fellow practitioners, close practitioners, Sramanera (novice monks), teaching
威儀毗尼。說毗尼者，波羅提木叉。說波羅提木叉者，遮波羅提木叉。遮波羅提木叉者，受自恣。受自恣者，遮受自恣。遮受自恣者，與欲。與欲者，受欲。受欲者，持欲。持欲者，說欲。說欲者，取欲。取欲者，與清凈。與清凈者，受清凈。受清凈者，持清凈。持清凈者，說清凈。說清凈者，取清凈。取清凈者，與欲清凈。與欲清凈者，受欲清凈。受欲清凈者，持欲清凈。持欲清凈者，說欲清凈。說欲清凈者，取欲清凈。取欲清凈者，與自恣。與自恣者，受自恣。受自恣者，持自恣。持自恣者，說自恣。說自恣者，取自恣。取自恣者，依止。依止者，與依止。與依止者，受依止。受依止者，舍依止。舍依止者，折伏驅出，同意悔過。受悔過者，白羯磨、白二羯磨、白四羯磨、苦切羯磨、依止羯磨、驅出羯磨、下意羯磨、不見擯、不作擯、惡邪不除擯、別住、摩那埵、本日治、出罪覓罪相，舉他令憶念共要羯磨、羈繫羯磨、乞聽羯磨、聽白羯磨。不調伏者令調伏，皆以十利故。」(十法竟)
增十一相初
「有所犯事，應言白、應言不白？」答言：「犯應言白。」「又犯，應言色、應言非色？」答言：「犯應言色。」「又犯，應言可見、不可見？」答言：「應言可見。」「又犯，應言根數、非根數？」答
【現代漢語翻譯】 現代漢語譯本 威儀毗尼（規範行爲的規則）。說到毗尼，就是指波羅提木叉（戒律）。說到波羅提木叉，就是遮波羅提木叉（防止罪惡的戒律）。說到遮波羅提木叉，就是受自恣（僧眾自我反省）。說到受自恣，就是遮受自恣（防止在自恣中犯錯）。說到遮受自恣，就是與欲（同意）。說到與欲，就是受欲（接受同意）。說到受欲，就是持欲（堅持同意）。說到持欲，就是說欲（表達同意）。說到說欲，就是取欲（取得同意）。說到取欲，就是與清凈（給予清凈）。說到與清凈，就是受清凈（接受清凈）。說到受清凈，就是持清凈（堅持清凈）。說到持清凈，就是說清凈（表達清凈）。說到說清凈，就是取清凈（取得清凈）。說到取清凈，就是與欲清凈（給予同意的清凈）。說到與欲清凈，就是受欲清凈（接受同意的清凈）。說到受欲清凈，就是持欲清凈（堅持同意的清凈）。說到持欲清凈，就是說欲清凈（表達同意的清凈）。說到說欲清凈，就是取欲清凈（取得同意的清凈）。說到取欲清凈，就是與自恣（給予自恣）。說到與自恣，就是受自恣（接受自恣）。說到受自恣，就是持自恣（堅持自恣）。說到持自恣，就是說自恣（表達自恣）。說到說自恣，就是取自恣（取得自恣）。說到取自恣，就是依止（依靠）。說到依止，就是與依止（給予依靠）。說到與依止，就是受依止（接受依靠）。說到受依止，就是舍依止（捨棄依靠）。說到舍依止，就是折伏驅出（折服並驅逐），同意悔過（同意懺悔）。受悔過者，白羯磨（宣告羯磨）、白二羯磨（宣告兩次羯磨）、白四羯磨（宣告四次羯磨）、苦切羯磨（嚴厲的羯磨）、依止羯磨（依靠的羯磨）、驅出羯磨（驅逐的羯磨）、下意羯磨（降低意願的羯磨）、不見擯（不見的擯斥）、不作擯（不合作的擯斥）、惡邪不除擯（不去除邪惡的擯斥）、別住（隔離居住）、摩那埵（懺悔期）、本日治（當日處理）、出罪覓罪相（找出罪過的跡象），舉他令憶念共要羯磨（舉出他人讓他回憶共同約定的羯磨）、羈繫羯磨（束縛的羯磨）、乞聽羯磨（請求聽聞的羯磨）、聽白羯磨（聽取宣告的羯磨）。不調伏者令調伏，皆以十利故（爲了十種利益，使不調伏的人得到調伏）。」（十法結束）
增十一相初
『有所犯事，應言白、應言不白？』答言：『犯應言白。』『又犯，應言色、應言非色？』答言：『犯應言色。』『又犯，應言可見、不可見？』答言：『應言可見。』『又犯，應言根數、非根數？』答
【English Translation】 English version 'The rules of dignified conduct (Vinaya). Speaking of Vinaya, it refers to the Pratimoksha (precepts). Speaking of Pratimoksha, it refers to the preventing Pratimoksha. Speaking of preventing Pratimoksha, it refers to self-surrender (self-reflection of the Sangha). Speaking of self-surrender, it refers to preventing self-surrender (preventing mistakes in self-surrender). Speaking of preventing self-surrender, it refers to giving consent (giving agreement). Speaking of giving consent, it refers to receiving consent (receiving agreement). Speaking of receiving consent, it refers to holding consent (maintaining agreement). Speaking of holding consent, it refers to expressing consent (expressing agreement). Speaking of expressing consent, it refers to taking consent (obtaining agreement). Speaking of taking consent, it refers to giving purity (giving purity). Speaking of giving purity, it refers to receiving purity (receiving purity). Speaking of receiving purity, it refers to holding purity (maintaining purity). Speaking of holding purity, it refers to expressing purity (expressing purity). Speaking of expressing purity, it refers to taking purity (obtaining purity). Speaking of taking purity, it refers to giving pure consent (giving pure agreement). Speaking of giving pure consent, it refers to receiving pure consent (receiving pure agreement). Speaking of receiving pure consent, it refers to holding pure consent (maintaining pure agreement). Speaking of holding pure consent, it refers to expressing pure consent (expressing pure agreement). Speaking of expressing pure consent, it refers to taking pure consent (obtaining pure agreement). Speaking of taking pure consent, it refers to giving self-surrender (giving self-surrender). Speaking of giving self-surrender, it refers to receiving self-surrender (receiving self-surrender). Speaking of receiving self-surrender, it refers to holding self-surrender (maintaining self-surrender). Speaking of holding self-surrender, it refers to expressing self-surrender (expressing self-surrender). Speaking of expressing self-surrender, it refers to taking self-surrender (obtaining self-surrender). Speaking of taking self-surrender, it refers to reliance (dependence). Speaking of reliance, it refers to giving reliance (giving dependence). Speaking of giving reliance, it refers to receiving reliance (receiving dependence). Speaking of receiving reliance, it refers to abandoning reliance (abandoning dependence). Speaking of abandoning reliance, it refers to subduing and expelling (subduing and expelling), agreeing to repent (agreeing to repent). Those who receive repentance, the white karma (announcing karma), white second karma (announcing karma twice), white fourth karma (announcing karma four times), bitter karma (severe karma), reliance karma (karma of reliance), expulsion karma (karma of expulsion), lowering intention karma (karma of lowering intention), banishment from sight (banishment from sight), banishment from non-cooperation (banishment from non-cooperation), banishment from not removing evil (banishment from not removing evil), separate dwelling (separate dwelling), Manat (period of repentance), treatment of the day (handling of the day), finding signs of guilt from sin (finding signs of guilt), raising others to remember the common essential karma (raising others to remember the common essential karma), binding karma (binding karma), begging to listen karma (begging to listen karma), listening to white karma (listening to the announcement of karma). Those who are not subdued are subdued, all for the sake of ten benefits.' (The ten dharmas end)
Beginning of the Eleven Additional Aspects
'If something is violated, should it be said or not said?' The answer is: 'If there is a violation, it should be said.' 'If there is another violation, should it be said to be form or non-form?' The answer is: 'The violation should be said to be form.' 'If there is another violation, should it be said to be visible or invisible?' The answer is: 'It should be said to be visible.' 'If there is another violation, should it be said to be root or non-root?' The answer
言：「應言根數。」「又犯，應言有漏、非漏？」答言：「應言有漏。」「又犯，應言有為、無為？」答言：「應言有為。」「又犯，應言世間、出世間。」答言：「應言世間。」「又犯，應言陰攝、非陰攝？」答言：「應言陰攝。」「又犯，應言界攝、非界攝？」答言：「應言界攝。」「又犯，應言受、不受？」答言：「應言受。」「又犯，應言四大造、非四大造？」答言：「四大造。」「又犯，應言想、非想？」答言：「應言想。」「又犯，應言亂心、非亂心？」答言：「應言亂心。」「又犯，應言染、不染？」答言：「有染、有不染，染者故犯。佛結戒，不染者不故犯戒。」「又犯，應言雜、不雜？」答言：「應言雜。」「又犯，應言有欲、無慾？」答言：「有欲。」「又犯，應言有著、無著？」答言：「有著。」「又犯，應言有對、無對？」答言：「有對。」「又犯，應言心、非心？」答言：「有心。」「又犯，應言有報、無報？」答言：「有報。」「又犯，應言業、非業？」答言：「業。」「又犯，應言外入、內入？」答言：「內入。」「又犯，應言過去、未來、現在？」答言：「有過去、未來、現在。過去者，若所犯事已向他發露悔過，是名過去。未來者，未犯必當犯者，是名未來。現在者，現有所犯，
【現代漢語翻譯】 現代漢語譯本 問：『應當說它是根嗎？』答：『應當說它是根。』 問：『又問，應當說它是有漏（Sāsrava，指與煩惱相關的）、還是無漏（Anāsrava，指與煩惱無關的）？』答：『應當說它是有漏。』 問：『又問，應當說它是有為（Saṃskṛta，指因緣和合而成的）、還是無為（Asaṃskṛta，指非因緣和合而成的）？』答：『應當說它是有為。』 問：『又問，應當說它是世間（Laukika，指屬於世俗的）、還是出世間（Lokottara，指超越世俗的）？』答：『應當說它是世間。』 問：『又問，應當說它是陰（Skandha，指五蘊，構成個體存在的要素）所攝、還是非陰所攝？』答：『應當說它是陰所攝。』 問：『又問，應當說它是界（Dhātu，指十八界，構成經驗領域的要素）所攝、還是非界所攝？』答：『應當說它是界所攝。』 問：『又問，應當說它是受（Vedanā，感受）、還是不受？』答：『應當說它是受。』 問：『又問，應當說它是四大（Mahābhūta，指地、水、火、風四大元素）所造、還是非四大所造？』答：『是四大所造。』 問：『又問，應當說它是想（Saṃjñā，知覺、表象）、還是非想？』答：『應當說它是想。』 問：『又問，應當說它是亂心（Vikṣipta-citta，指心神散亂的狀態）、還是非亂心？』答：『應當說它是亂心。』 問：『又問，應當說它是染（Raaga，指被煩惱污染的）、還是不染？』答：『有染、有不染，染者是故意犯戒。佛陀制定戒律，不染者不是故意犯戒。』 問：『又問，應當說它是雜（Sākāra，指有相狀的）、還是不雜？』答：『應當說它是雜。』 問：『又問，應當說它是有欲（Sakāma，指有慾望的）、還是無慾？』答：『是有欲。』 問：『又問，應當說它是有著（Sakta，指有執著的）、還是無著？』答：『是有著。』 問：『又問，應當說它是有對（Sapratiha，指有障礙的）、還是無對？』答：『是有對。』 問：『又問，應當說它是心（Citta，指心識）、還是非心？』答：『是有心。』 問：『又問，應當說它是有報（Savipāka，指有果報的）、還是無報？』答：『是有報。』 問：『又問，應當說它是業（Karma，指行為、造作）、還是非業？』答：『是業。』 問：『又問，應當說它是外入（Bāhyāyatana，指外在的感官對像）、還是內入（Adhyātma-āyatana，指內在的感官）？』答：『是內入。』 問：『又問，應當說它是過去（Atīta，已發生的）、未來（Anāgata，未發生的）、還是現在（Pratyutpanna，正在發生的）？』答：『有過去、未來、現在。過去是指，如果所犯的事情已經向他人發露懺悔，這稱為過去。未來是指，尚未犯但必定會犯的事情，這稱為未來。現在是指，現在正在犯的事情。
【English Translation】 English version Question: 'Should it be said to be a root (Hetu)?' Answer: 'It should be said to be a root.' Question: 'Furthermore, should it be said to be with outflows (Sāsrava, associated with defilements) or without outflows (Anāsrava, not associated with defilements)?' Answer: 'It should be said to be with outflows.' Question: 'Furthermore, should it be said to be conditioned (Saṃskṛta, compounded) or unconditioned (Asaṃskṛta, uncompounded)?' Answer: 'It should be said to be conditioned.' Question: 'Furthermore, should it be said to be mundane (Laukika, belonging to the world) or supramundane (Lokottara, transcending the world)?' Answer: 'It should be said to be mundane.' Question: 'Furthermore, should it be said to be included in the aggregates (Skandha, the five aggregates constituting existence) or not included in the aggregates?' Answer: 'It should be said to be included in the aggregates.' Question: 'Furthermore, should it be said to be included in the realms (Dhātu, the eighteen elements constituting the field of experience) or not included in the realms?' Answer: 'It should be said to be included in the realms.' Question: 'Furthermore, should it be said to be feeling (Vedanā, sensation) or not feeling?' Answer: 'It should be said to be feeling.' Question: 'Furthermore, should it be said to be made of the four great elements (Mahābhūta, earth, water, fire, and wind) or not made of the four great elements?' Answer: 'Made of the four great elements.' Question: 'Furthermore, should it be said to be perception (Saṃjñā, cognition) or not perception?' Answer: 'It should be said to be perception.' Question: 'Furthermore, should it be said to be a distracted mind (Vikṣipta-citta, a state of mental scattering) or not a distracted mind?' Answer: 'It should be said to be a distracted mind.' Question: 'Furthermore, should it be said to be defiled (Raaga, tainted by afflictions) or undefiled?' Answer: 'There is defiled and undefiled; the defiled is intentional transgression. The Buddha established precepts; the undefiled is not intentional transgression.' Question: 'Furthermore, should it be said to be mixed (Sākāra, with characteristics) or unmixed?' Answer: 'It should be said to be mixed.' Question: 'Furthermore, should it be said to be with desire (Sakāma, having desire) or without desire?' Answer: 'With desire.' Question: 'Furthermore, should it be said to be with attachment (Sakta, having clinging) or without attachment?' Answer: 'With attachment.' Question: 'Furthermore, should it be said to be with resistance (Sapratiha, having obstruction) or without resistance?' Answer: 'With resistance.' Question: 'Furthermore, should it be said to be mind (Citta, consciousness) or not mind?' Answer: 'With mind.' Question: 'Furthermore, should it be said to be with retribution (Savipāka, having karmic consequences) or without retribution?' Answer: 'With retribution.' Question: 'Furthermore, should it be said to be karma (Karma, action) or not karma?' Answer: 'Karma.' Question: 'Furthermore, should it be said to be external sense base (Bāhyāyatana, external sense objects) or internal sense base (Adhyātma-āyatana, internal senses)?' Answer: 'Internal sense base.' Question: 'Furthermore, should it be said to be past (Atīta, happened), future (Anāgata, not happened), or present (Pratyutpanna, happening)?' Answer: 'There is past, future, and present. The past is when the transgression has already been confessed to another, this is called the past. The future is when the transgression has not yet been committed but will certainly be committed, this is called the future. The present is when the transgression is currently being committed.'
是名現在。」「又犯，應言善、不善、無記？」答言：「不善、無記。不善者故犯，佛結戒，是名不善。無記者，不故犯戒，是名無記。」「又犯，應言欲界、色界、無色界？」答言：「犯應言欲界。」「又犯，應言學、無學？」答言：「非學、非無學。」「又犯，應言見諦斷、思惟斷？」答言：「思惟斷。」「頗有作是事犯、即作是事非犯耶？」佛言：「有！若比丘不受迦絺那衣畜長衣、數數食、別眾食、不白入聚落、不著僧伽梨入聚落，是名犯。若比丘受迦絺那衣畜長衣、數數食別眾食、不白入聚落、不著僧伽梨入聚落，是名非犯。是名作是事犯、即作是事非犯。有作羯磨者有犯、有作羯磨者非犯。
「云何作羯磨者有犯、作羯磨者非犯？若比丘，與比丘作不見擯、不作擯惡、邪不除擯，是比丘自見罪向他說、若界外與舍羯磨，即與共事、共住、教授。有餘比丘作是言：『僧與是比丘不見擯、不作擯、惡邪不除擯，莫與是比丘共事、共住、教授。』答言：『是人見罪，已與舍羯磨。』問言：『何處舍？』答言：『界外。』又言：『是不善舍。』若比丘，與比丘不見擯、不作擯、惡邪不除擯，若自見罪向他說、界內與舍，共事、共住、教授。有比丘言：『僧與是比丘不見擯、不作擯、惡邪不除擯，莫與是比丘
【現代漢語翻譯】 現代漢語譯本： 『這叫做現在。』『再問，應該說是善、不善、無記嗎？』回答說：『不善、無記。不善是因為明知故犯，佛陀因此制定戒律，這叫做不善。無記是因為不是明知故犯，這叫做無記。』『再問，應該說是欲界、、無嗎？』回答說：『犯戒應該說是欲界。』『再問，應該說是學、無學嗎？』回答說：『非學、非無學。』『再問，應該說是見諦斷、思惟斷嗎？』回答說：『思惟斷。』『有沒有做了這件事是犯戒，做了這件事又不是犯戒的情況呢？』佛陀說：『有！如果比丘沒有接受迦絺那衣（Kāśāyā，一種袈裟）而蓄積過長的衣服、多次食用、分開用餐、沒有稟告就進入村落、沒有穿著僧伽梨（saṃghāṭī，一種袈裟）進入村落，這叫做犯戒。如果比丘接受了迦絺那衣而蓄積過長的衣服、多次食用、分開用餐、沒有稟告就進入村落、沒有穿著僧伽梨進入村落，這叫做不是犯戒。這叫做做了這件事是犯戒，做了這件事又不是犯戒。有做羯磨（karma，業）者有犯戒，有做羯磨者不是犯戒。
『怎樣是做羯磨者有犯戒、做羯磨者不是犯戒呢？如果比丘，對比丘做出不見擯（不予理睬的擯斥）、不作擯（不舉行擯斥儀式的擯斥）、邪見不去除的擯斥，這個比丘自己認識到罪過而向他人坦白，或者在界外進行舍羯磨（放棄羯磨），就與他一起共事、共住、教授。有其他比丘這樣說：『僧團對比丘做出了不見擯、不作擯、惡邪不除擯，不要與這個比丘共事、共住、教授。』回答說：『這個人認識到罪過，已經與他進行了舍羯磨。』問：『在哪裡進行舍羯磨？』回答說：『界外。』又說：『這是不好的舍羯磨。』如果比丘，對比丘做出不見擯、不作擯、惡邪不除擯，如果自己認識到罪過而向他人坦白，在界內進行舍羯磨，就與他共事、共住、教授。有比丘說：『僧團對比丘做出了不見擯、不作擯、惡邪不除擯，不要與這個比丘共事、共住、教授。
【English Translation】 English version: 『This is called the present.』 『Again, should it be said to be good, unwholesome, or neutral?』 The answer is: 『Unwholesome, neutral. Unwholesome is intentional transgression, for which the Buddha established precepts, this is called unwholesome. Neutral is unintentional transgression, this is called neutral.』 『Again, should it be said to be the desire realm, , or no ?』 The answer is: 『Transgression should be said to be in the desire realm.』 『Again, should it be said to be a learner or a non-learner?』 The answer is: 『Neither a learner nor a non-learner.』 『Again, should it be said to be abandoned by seeing the truth or abandoned by contemplation?』 The answer is: 『Abandoned by contemplation.』 『Is there doing this thing that is transgression, and doing this thing that is not transgression?』 The Buddha said: 『Yes! If a Bhikshu (monk) has not accepted the Kāśāyā (Kāśāyā, a type of robe) and accumulates long robes, eats frequently, eats separately, enters a village without informing, enters a village without wearing the saṃghāṭī (saṃghāṭī, a type of robe), this is called transgression. If a Bhikshu has accepted the Kāśāyā and accumulates long robes, eats frequently, eats separately, enters a village without informing, enters a village without wearing the saṃghāṭī, this is called not transgression. This is called doing this thing that is transgression, and doing this thing that is not transgression. There are those who perform karma (karma, action) who transgress, and those who perform karma who do not transgress.』
『How is it that those who perform karma transgress, and those who perform karma do not transgress? If a Bhikshu performs an act of exclusion by not seeing (ignoring exclusion), not performing exclusion (exclusion without formal ceremony), and not removing wrong views, towards another Bhikshu, and this Bhikshu recognizes his fault and confesses to others, or performs abandonment of karma (giving up karma) outside the boundary, then he may share activities, reside together, and instruct him. If other Bhikshus say: 『The Sangha (community) has performed exclusion by not seeing, not performing exclusion, and not removing wrong views, towards this Bhikshu, do not share activities, reside together, or instruct this Bhikshu.』 The answer is: 『This person recognizes his fault and has already performed abandonment of karma with him.』 They ask: 『Where was the abandonment performed?』 The answer is: 『Outside the boundary.』 They say again: 『This is not a good abandonment.』 If a Bhikshu performs an act of exclusion by not seeing, not performing exclusion, and not removing wrong views, towards another Bhikshu, and if he recognizes his fault and confesses to others, and performs abandonment within the boundary, then he may share activities, reside together, and instruct him. If a Bhikshu says: 『The Sangha has performed exclusion by not seeing, not performing exclusion, and not removing wrong views, towards this Bhikshu, do not share activities with this Bhikshu.
共事、共住、教授。』答言：『是罪已舍。』問言：『何處舍？』答言：『界內。』又言：『善舍。』如是作羯磨者有犯、如是作羯磨者非犯。
「有知犯、有不知犯。知犯者，知五種犯體，是名知犯。不知犯者，不知五種犯體，是名不知犯。是人雖不知，亦名為犯。有自知犯有罪、有他知犯有罪。自知犯有罪者，若知五種犯體，是名自知犯有罪。他知犯有罪者，若可信優婆塞證知，是名他知犯有罪。有憶犯、不憶犯。憶犯者，憶五種犯體，是名憶犯。不憶犯者，不憶五種犯體，是名不憶犯。有現前犯、不現前。犯現前犯者，現有所犯，是名現前。犯不現前犯者，若未犯必當犯，是名不現前犯。有犯事不共住、有犯事種種不共住。有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名有犯事不共住。有犯事種種不共住、有種種不共住、非不共住。有作羯磨不共住、有作羯磨種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名作羯磨不共住、作羯磨種種不共住、有種種不共住、非不共住。有知不共住、有知種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名有知不共住、有知種種不
【現代漢語翻譯】 現代漢語譯本： 『共同從事、共同居住、共同教授。』回答說：『這個罪已經捨棄了。』問：『在哪裡捨棄的？』回答說：『在結界內。』又說：『很好地捨棄了。』像這樣進行羯磨（Karma，業）的人，有犯戒的，像這樣進行羯磨的人，沒有犯戒的。
『有知道犯戒的，有不知道犯戒的。知道犯戒的，知道五種犯戒的體性，這叫做知道犯戒。不知道犯戒的，不知道五種犯戒的體性，這叫做不知道犯戒。這個人即使不知道，也叫做犯戒。有自己知道犯戒有罪的，有別人知道犯戒有罪的。自己知道犯戒有罪的，如果知道五種犯戒的體性，這叫做自己知道犯戒有罪。別人知道犯戒有罪的，如果有可信的優婆塞（Upasaka，男居士）證明知道，這叫做別人知道犯戒有罪。有記得犯戒的，有不記得犯戒的。記得犯戒的，記得五種犯戒的體性，這叫做記得犯戒。不記得犯戒的，不記得五種犯戒的體性，這叫做不記得犯戒。有現前犯戒的，有不現前犯戒的。現前犯戒的，現在有所犯，這叫做現前犯戒。不現前犯戒的，如果未犯但必定會犯，這叫做不現前犯戒。有犯事不共同居住的，有犯事種種不共同居住的。有種種不共同居住的，並非不共同居住，如果沒有被擯斥、沒有進行擯斥、邪見沒有去除、狂亂心、散亂心、痛苦心，這叫做有犯事不共同居住。有犯事種種不共同居住的，有種種不共同居住的，並非不共同居住。有進行羯磨不共同居住的，有進行羯磨種種不共同居住的，有種種不共同居住的，並非不共同居住，如果沒有被擯斥、沒有進行擯斥、邪見沒有去除、狂亂心、散亂心、痛苦心，這叫做進行羯磨不共同居住、進行羯磨種種不共同居住、有種種不共同居住、並非不共同居住。有知道不共同居住的，有知道種種不共同居住的，有種種不共同居住的，並非不共同居住，如果沒有被擯斥、沒有進行擯斥、邪見沒有去除、狂亂心、散亂心、痛苦心，這叫做有知道不共同居住、有知道種種不
【English Translation】 English version: 'Sharing activities, sharing residence, sharing teachings.' The answer is: 'This offense has been relinquished.' The question is: 'Where was it relinquished?' The answer is: 'Within the boundary.' Again, it is said: 'Well relinquished.' Those who perform Karma (業), are either committing an offense or not committing an offense.
'There is knowing of an offense, and there is not knowing of an offense. Knowing of an offense means knowing the five types of offenses, this is called knowing of an offense. Not knowing of an offense means not knowing the five types of offenses, this is called not knowing of an offense. Even if this person does not know, it is still called an offense. There is knowing oneself to have committed an offense, and there is knowing by others that an offense has been committed. Knowing oneself to have committed an offense means knowing the five types of offenses, this is called knowing oneself to have committed an offense. Knowing by others that an offense has been committed means if a trustworthy Upasaka (男居士) testifies to knowing, this is called knowing by others that an offense has been committed. There is remembering an offense, and not remembering an offense. Remembering an offense means remembering the five types of offenses, this is called remembering an offense. Not remembering an offense means not remembering the five types of offenses, this is called not remembering an offense. There is a present offense, and a non-present offense. A present offense means currently committing an offense, this is called a present offense. A non-present offense means if one has not committed but will certainly commit, this is called a non-present offense. There is not living together due to an offense, and there is various ways of not living together due to an offense. There are various ways of not living together, which is not the same as not living together, if there is no expulsion, no act of expulsion, evil views are not removed, a mad mind, a distracted mind, a suffering mind, this is called not living together due to an offense. There are various ways of not living together due to an offense, there are various ways of not living together, which is not the same as not living together. There is not living together due to performing Karma, and there are various ways of not living together due to performing Karma, there are various ways of not living together, which is not the same as not living together, if there is no expulsion, no act of expulsion, evil views are not removed, a mad mind, a distracted mind, a suffering mind, this is called not living together due to performing Karma, various ways of not living together due to performing Karma, there are various ways of not living together, which is not the same as not living together. There is knowing of not living together, and there is knowing of various ways of not living together, there are various ways of not living together, which is not the same as not living together, if there is no expulsion, no act of expulsion, evil views are not removed, a mad mind, a distracted mind, a suffering mind, this is called knowing of not living together, knowing of various ways of not
共住、有種種不共住、非不共住。不知不共住、不知種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不知不共住、不知種種不共住、有種種不共住、非不共住。有自說不共住、有自說種種不共住。有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名自說不共住、自說種種不共住、有種種不共住、非不共住。有他說不共住、有他說種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名他說不共住，他說種種不共住、有種種不共住、非不共住。有憶不共住、有憶種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名有憶不共住、有憶種種不共住、有種種不共住、非不共住。有不憶不共住、有不憶種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不憶不共住、不憶種種不共住、有種種不共住、非不共住。有現前不共住、有現前種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名現前不共住、現前種種不共住、有種種不共住、非不共住。有不現
【現代漢語翻譯】 現代漢語譯本 共住、有種種不共住、非不共住：共同生活，存在各種各樣的不共同生活方式，以及並非不共同生活的方式。 不知不共住、不知種種不共住、有種種不共住、非不共住：如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的不知不共同生活、不知各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有自說不共住、有自說種種不共住、有種種不共住、非不共住：有人自稱不共同生活、有人自稱各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式，如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的自稱不共同生活、自稱各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有他說不共住、有他說種種不共住、有種種不共住、非不共住：有人說（某人）不共同生活、有人說（某人）各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式，如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的他人說不共同生活、他人說各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有憶不共住、有憶種種不共住、有種種不共住、非不共住：有人記得不共同生活、有人記得各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式，如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的記得不共同生活、記得各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有不憶不共住、有不憶種種不共住、有種種不共住、非不共住：有人不記得不共同生活、有人不記得各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式，如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的不記得不共同生活、不記得各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有現前不共住、有現前種種不共住、有種種不共住、非不共住：現在存在不共同生活、現在存在各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式，如果（僧團）沒有看到應該驅逐的行為、沒有執行驅逐、沒有去除邪惡的見解、存在精神錯亂、心神紊亂、痛苦的心情，這就是所謂的現在存在不共同生活、現在存在各種各樣的不共同生活、存在各種各樣的不共同生活方式、以及並非不共同生活的方式。 有不現
【English Translation】 English version 'Living together, there are various ways of not living together, and ways that are not not living together.' 'Not knowing not living together, not knowing various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called not knowing not living together, not knowing various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Someone claiming not living together, someone claiming various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called someone claiming not living together, someone claiming various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Someone else saying not living together, someone else saying various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called someone else saying not living together, someone else saying various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Remembering not living together, remembering various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called remembering not living together, remembering various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Not remembering not living together, not remembering various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called not remembering not living together, not remembering various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Presently not living together, presently various ways of not living together, there are various ways of not living together, and ways that are not not living together: If (the Sangha) does not see grounds for expulsion, does not carry out expulsion, does not remove evil views, and there is madness, mental confusion, or a painful mind, this is called presently not living together, presently various ways of not living together, there are various ways of not living together, and ways that are not not living together.' 'Not presently'
前不共住、有不現前種種不共住、有種種不共住、非不共住，若不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不現前不共住、不現前種種不共住、有種種不共住、非不共住。
「有犯，僧與作羯磨，三人、二人、一人。云何有犯，僧與作羯磨，三人、二人、一人？若比丘，與比丘作不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，犯是事，僧與作羯磨，即是事三人、二人、一人。有知者，僧與作羯磨，三人、二人、一人。云何知僧與作羯磨，三人、二人、一人？若比丘，與比丘作不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名知者僧與作羯磨，即是事三人、二人、一人。有不知者，僧與作羯磨，三人、二人、一人。云何不知者僧與作羯磨，三人、二人、一人？若比丘，與比丘不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不知者僧與作羯磨，即是事三人、二人、一人。有自說，僧與作羯磨，三人、二人、一人。云何自說，僧與作羯磨，三人、二人、一人？若比丘，與比丘作不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名自說僧與作羯磨，即是事三人、二人、一人。有不自說，僧與作羯磨，三人、二人、一人。云何不自說，僧與作羯磨，三人、二人、一人？若比
【現代漢語翻譯】 現代漢語譯本： 先前沒有共同居住，存在種種不現前的非共同居住，存在種種非共同居住，以及非非共同居住。如果不見擯（指不被僧團接納）、不作擯（指不被僧團執行擯斥）、邪見不去除而被擯斥、精神錯亂、心神紊亂、內心痛苦，這被稱為不現前的非共同居住、不現前種種的非共同居住、存在種種非共同居住、以及非非共同居住。
『存在違犯，僧團因此進行羯磨（指僧團的議事程式），由三人、二人、一人執行。』什麼是『存在違犯，僧團因此進行羯磨，由三人、二人、一人執行』？如果比丘，對比丘進行不見擯、不作擯、邪見不去除而被擯斥、精神錯亂、心神紊亂、內心痛苦，犯下此事，僧團因此進行羯磨，這就是由三人、二人、一人執行的事情。『存在知情者，僧團因此進行羯磨，由三人、二人、一人執行。』什麼是『知情者，僧團因此進行羯磨，由三人、二人、一人執行』？如果比丘，對比丘進行不見擯、不作擯、邪見不去除而被擯斥、精神錯亂、心神紊亂、內心痛苦，這被稱為知情者，僧團因此進行羯磨，這就是由三人、二人、一人執行的事情。『存在不知情者，僧團因此進行羯磨，由三人、二人、一人執行。』什麼是『不知情者，僧團因此進行羯磨，由三人、二人、一人執行』？如果比丘，對比丘進行不見擯、不作擯、邪見不去除而被擯斥、精神錯亂、心神紊亂、內心痛苦，這被稱為不知情者，僧團因此進行羯磨，這就是由三人、二人、一人執行的事情。『存在自述，僧團因此進行羯磨，由三人、二人、一人執行。』什麼是『自述，僧團因此進行羯磨，由三人、二人、一人執行』？如果比丘，對比丘進行不見擯、不作擯、邪見不去除而被擯斥、精神錯亂、心神紊亂、內心痛苦，這被稱為自述，僧團因此進行羯磨，這就是由三人、二人、一人執行的事情。『存在不自述，僧團因此進行羯磨，由三人、二人、一人執行。』什麼是不自述，僧團因此進行羯磨，三人、二人、一人？如果比丘，對比
【English Translation】 English version: Previously, there was no shared dwelling; there exist various non-present non-shared dwellings, various non-shared dwellings, and non-non-shared dwellings. If there is non-acceptance (not being accepted by the Sangha), non-execution of expulsion (not being expelled by the Sangha), expulsion due to unremoved wrong views, mental derangement, mental confusion, or mental suffering, this is called a non-present non-shared dwelling, various non-present non-shared dwellings, various non-shared dwellings, and non-non-shared dwellings.
'There is an offense, and the Sangha performs a Karma (Sangha's procedural act) with three, two, or one person.' What is 'there is an offense, and the Sangha performs a Karma with three, two, or one person?' If a Bhikkhu (monk) performs non-acceptance, non-execution of expulsion, expulsion due to unremoved wrong views, mental derangement, mental confusion, or mental suffering against another Bhikkhu, committing this offense, the Sangha performs a Karma, and this is a matter executed by three, two, or one person. 'There is a knowing person, and the Sangha performs a Karma with three, two, or one person.' What is 'a knowing person, and the Sangha performs a Karma with three, two, or one person?' If a Bhikkhu performs non-acceptance, non-execution of expulsion, expulsion due to unremoved wrong views, mental derangement, mental confusion, or mental suffering against another Bhikkhu, this is called a knowing person, and the Sangha performs a Karma, and this is a matter executed by three, two, or one person. 'There is an unknowing person, and the Sangha performs a Karma with three, two, or one person.' What is 'an unknowing person, and the Sangha performs a Karma with three, two, or one person?' If a Bhikkhu performs non-acceptance, non-execution of expulsion, expulsion due to unremoved wrong views, mental derangement, mental confusion, or mental suffering against another Bhikkhu, this is called an unknowing person, and the Sangha performs a Karma, and this is a matter executed by three, two, or one person. 'There is a self-declaration, and the Sangha performs a Karma with three, two, or one person.' What is 'a self-declaration, and the Sangha performs a Karma with three, two, or one person?' If a Bhikkhu performs non-acceptance, non-execution of expulsion, expulsion due to unremoved wrong views, mental derangement, mental confusion, or mental suffering against another Bhikkhu, this is called a self-declaration, and the Sangha performs a Karma, and this is a matter executed by three, two, or one person. 'There is a non-self-declaration, and the Sangha performs a Karma with three, two, or one person.' What is a non-self-declaration, and the Sangha performs a Karma with three, two, or one person? If a Bhikkhu performs against a
丘，與比丘不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不自說，僧與作羯磨，即是事三人、二人、一人。有憶者，僧與作羯磨，三人、二人、一人。云何憶者，僧與作羯磨，三人、二人、一人？若比丘，與比丘作不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名憶者，僧與作羯磨，即是事三人、二人、一人。有不憶，僧與作羯磨三人、二人、一人。云何不憶，僧與作羯磨，三人、二人、一人？若比丘，與比丘不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不憶者，僧與作羯磨，即是事三人、二人、一人。有現前，僧與作羯磨，三人、二人、一人。云何現前，僧與作羯磨，三人、二人、一人？若比丘，與比丘不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名現前，僧與作羯磨，即是事三人、二人、一人。有不現前，僧與作羯磨，三人、二人、一人。云何不現前，僧與作羯磨，三人、二人、一人？若比丘，與比丘不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，是名不現前，僧與作羯磨，即是事三人、二人、一人。
「有四調伏羯磨：苦切、依止、驅出、下意。」「頗有從是事，自說破僧，未受戒不應受、已受者應滅，即是事自說破僧，未受戒者與受、已受者不應滅
【現代漢語翻譯】 現代漢語譯本 『丘（Qiu），如果一位比丘（Biqiu）對比丘（Biqiu）作不見擯（bujian bin，因不見而擯棄）、不作擯（buzuo bin，因不作為而擯棄）、惡邪不除擯（exie buchu bin，因不去除邪見而擯棄）、狂心（kuangxin，精神失常）、亂心（luanxin，精神錯亂）、苦痛心（kutongxin，內心痛苦），這被稱為不自說，僧團（seng）對此進行羯磨（jiemo，一種僧團的儀式），這件事需要三人、二人、一人來處理。』 『有憶者，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人。』 什麼是『憶者，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人』呢？ 如果一位比丘（Biqiu）對比丘（Biqiu）作不見擯（bujian bin，因不見而擯棄）、不作擯（buzuo bin，因不作為而擯棄）、惡邪不除擯（exie buchu bin，因不去除邪見而擯棄）、狂心（kuangxin，精神失常）、亂心（luanxin，精神錯亂）、苦痛心（kutongxin，內心痛苦），這被稱為『憶者』，僧團（seng）對此進行羯磨（jiemo），這件事需要三人、二人、一人來處理。 『有不憶，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人。』 什麼是『不憶，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人』呢？ 如果一位比丘（Biqiu）對比丘（Biqiu）作不見擯（bujian bin，因不見而擯棄）、不作擯（buzuo bin，因不作為而擯棄）、惡邪不除擯（exie buchu bin，因不去除邪見而擯棄）、狂心（kuangxin，精神失常）、亂心（luanxin，精神錯亂）、苦痛心（kutongxin，內心痛苦），這被稱為『不憶者』，僧團（seng）對此進行羯磨（jiemo），這件事需要三人、二人、一人來處理。 『有現前，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人。』 什麼是『現前，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人』呢？ 如果一位比丘（Biqiu）對比丘（Biqiu）作不見擯（bujian bin，因不見而擯棄）、不作擯（buzuo bin，因不作為而擯棄）、惡邪不除擯（exie buchu bin，因不去除邪見而擯棄）、狂心（kuangxin，精神失常）、亂心（luanxin，精神錯亂）、苦痛心（kutongxin，內心痛苦），這被稱為『現前』，僧團（seng）對此進行羯磨（jiemo），這件事需要三人、二人、一人來處理。 『有不現前，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人。』 什麼是『不現前，僧團（seng）對此進行羯磨（jiemo），需要三人、二人、一人』呢？ 如果一位比丘（Biqiu）對比丘（Biqiu）作不見擯（bujian bin，因不見而擯棄）、不作擯（buzuo bin，因不作為而擯棄）、惡邪不除擯（exie buchu bin，因不去除邪見而擯棄）、狂心（kuangxin，精神失常）、亂心（luanxin，精神錯亂）、苦痛心（kutongxin，內心痛苦），這被稱為『不現前』，僧團（seng）對此進行羯磨（jiemo），這件事需要三人、二人、一人來處理。 『有四種調伏羯磨（tiaofu jiemo，調伏的羯磨）：苦切（kuqie，嚴厲的）、依止（yizhi，依靠的）、驅出（quchu，驅逐的）、下意（xiayi，謙卑的）。』 『如果有人因為這件事，自說破僧（zishuo poseng，自己說破壞僧團），未受戒（weishoujie，未受戒律）的人不應該受戒，已經受戒（yijingshoujie，已經受戒律）的人應該滅除（miechu，去除），這就是自己說破壞僧團，未受戒的人給予受戒，已經受戒的人不應該滅除。』
【English Translation】 English version 『Qiu, if a Bhikkhu (Biqiu, Buddhist monk) performs an act of banishment due to not seeing (bujian bin), banishment due to inaction (buzuo bin), banishment due to not removing evil views (exie buchu bin), madness (kuangxin, mental derangement), a confused mind (luanxin, mental confusion), or a painful mind (kutongxin, mental suffering) towards another Bhikkhu (Biqiu), this is called 'not self-declared'. The Sangha (seng, monastic community) performs a Karma (jiemo, a formal act of the Sangha) regarding this, and the matter requires three, two, or one person to handle.』 『If there is someone who remembers, the Sangha (seng) performs a Karma (jiemo) regarding this, requiring three, two, or one person. What is 'someone who remembers, the Sangha (seng) performs a Karma (jiemo), requiring three, two, or one person'? If a Bhikkhu (Biqiu) performs an act of banishment due to not seeing (bujian bin), banishment due to inaction (buzuo bin), banishment due to not removing evil views (exie buchu bin), madness (kuangxin), a confused mind (luanxin), or a painful mind (kutongxin) towards another Bhikkhu (Biqiu), this is called 'someone who remembers'. The Sangha (seng) performs a Karma (jiemo) regarding this, and the matter requires three, two, or one person to handle.』 『If there is someone who does not remember, the Sangha (seng) performs a Karma (jiemo) regarding this, requiring three, two, or one person. What is 'someone who does not remember, the Sangha (seng) performs a Karma (jiemo), requiring three, two, or one person'? If a Bhikkhu (Biqiu) performs an act of banishment due to not seeing (bujian bin), banishment due to inaction (buzuo bin), banishment due to not removing evil views (exie buchu bin), madness (kuangxin), a confused mind (luanxin), or a painful mind (kutongxin) towards another Bhikkhu (Biqiu), this is called 'someone who does not remember'. The Sangha (seng) performs a Karma (jiemo) regarding this, and the matter requires three, two, or one person to handle.』 『If there is someone present, the Sangha (seng) performs a Karma (jiemo) regarding this, requiring three, two, or one person. What is 'someone present, the Sangha (seng) performs a Karma (jiemo), requiring three, two, or one person'? If a Bhikkhu (Biqiu) performs an act of banishment due to not seeing (bujian bin), banishment due to inaction (buzuo bin), banishment due to not removing evil views (exie buchu bin), madness (kuangxin), a confused mind (luanxin), or a painful mind (kutongxin) towards another Bhikkhu (Biqiu), this is called 'someone present'. The Sangha (seng) performs a Karma (jiemo) regarding this, and the matter requires three, two, or one person to handle.』 『If there is someone not present, the Sangha (seng) performs a Karma (jiemo) regarding this, requiring three, two, or one person. What is 'someone not present, the Sangha (seng) performs a Karma (jiemo), requiring three, two, or one person'? If a Bhikkhu (Biqiu) performs an act of banishment due to not seeing (bujian bin), banishment due to inaction (buzuo bin), banishment due to not removing evil views (exie buchu bin), madness (kuangxin), a confused mind (luanxin), or a painful mind (kutongxin) towards another Bhikkhu (Biqiu), this is called 'someone not present'. The Sangha (seng) performs a Karma (jiemo) regarding this, and the matter requires three, two, or one person to handle.』 『There are four types of subduing Karma (tiaofu jiemo, Karma of subduing): harsh (kuqie, severe), dependent (yizhi, relying), expulsion (quchu, banishing), and humility (xiayi, humble).』 『If someone, because of this matter, declares themselves to be breaking the Sangha (zishuo poseng, self-declaring the breaking of the Sangha), those who have not taken vows (weishoujie, have not received precepts) should not receive them, and those who have already taken vows (yijingshoujie, have already received precepts) should be removed (miechu, eliminated). This is self-declaring the breaking of the Sangha, giving vows to those who have not taken them, and those who have already taken vows should not be removed.』
邪？」佛言：「有。若非法非法想，作法見破僧，未受戒者不應受、已受者應滅。若法想破僧，未受戒者應受、已受者不應滅。」「頗有從是事，自言賊住比丘，未受戒者不應受、已受者應滅，即是事自言賊住比丘，未受戒者應受、已受者不應滅耶？」佛言：「有！若再三聽布薩，是人未受戒者不應受、已受者應滅。若一布薩或聽、或不聽，未受者應受、已受者不應滅。」「頗有是事，污比丘尼，未受者不應受、已受者應滅，即是事污比丘尼，未受戒者應受、已受者不應滅耶？」佛言：「有！若以淫污比丘尼，未受戒者不應受、已受者應滅。若以身相觸污比丘尼，未受應受、已受者不應滅。」「頗有是事，自言我殺父母，未受戒者不應受、已受者應滅，即是事自言我殺父母，未受者應受，已受者不應滅耶？」佛言：「有！若知是父母，無有異想不誤殺，未受者不應受、已受者應滅。若不知、有異想誤殺父母，未受戒者應受、已受者不應滅。」
爾時長老優波離問佛言：「世尊！頗有善心殺父母，得波羅夷並逆罪耶？不善心殺父母、無記心殺父母耶？」佛語優波離：「有善心殺父母，得波羅夷並逆罪，不善心殺、無記心殺。云何善心殺？若母病受苦惱，殺令離苦，是名善心殺母，得波羅夷並逆罪。云何不善心殺母
【現代漢語翻譯】 現代漢語譯本 『邪？』佛陀說：『有。如果對非法之事產生非法的想法，以法的名義破壞僧團，那麼未受戒的人不應該受戒，已經受戒的人應該被取消資格。如果以法的名義破壞僧團，那麼未受戒的人應該受戒，已經受戒的人不應該被取消資格。』 『有沒有這樣的情況，有人自稱是盜住比丘（賊住比丘指非如法出家者），未受戒的人不應該受戒，已經受戒的人應該被取消資格，但同樣是這個人自稱是盜住比丘，未受戒的人應該受戒，已經受戒的人不應該被取消資格呢？』佛陀說：『有！如果再三聽聞布薩（布薩指每半月舉行的誦戒儀式），這個人未受戒的人不應該受戒，已經受戒的人應該被取消資格。如果只參加一次布薩，或者聽了，或者沒聽，那麼未受戒的人應該受戒，已經受戒的人不應該被取消資格。』 『有沒有這樣的情況，有人玷污了比丘尼，未受戒的人不應該受戒，已經受戒的人應該被取消資格，但同樣是這個人玷污了比丘尼，未受戒的人應該受戒，已經受戒的人不應該被取消資格呢？』佛陀說：『有！如果以性行為玷污比丘尼，未受戒的人不應該受戒，已經受戒的人應該被取消資格。如果以身體接觸玷污比丘尼，未受戒的人應該受戒，已經受戒的人不應該被取消資格。』 『有沒有這樣的情況，有人自稱殺了父母，未受戒的人不應該受戒，已經受戒的人應該被取消資格，但同樣是這個人自稱殺了父母，未受戒的人應該受戒，已經受戒的人不應該被取消資格呢？』佛陀說：『有！如果明知是父母，沒有其他想法，並非誤殺，那麼未受戒的人不應該受戒，已經受戒的人應該被取消資格。如果不知道，或者有其他想法，誤殺了父母，那麼未受戒的人應該受戒，已經受戒的人不應該被取消資格。』 當時，長老優波離（Upali）問佛陀說：『世尊！有沒有人以善心殺死父母，卻犯了波羅夷（Parajika，指最嚴重的罪行）並觸犯逆罪呢？有沒有以不善心殺死父母，或者以無記心（無記心指非善非惡的狀態）殺死父母的情況呢？』佛陀告訴優波離：『有以善心殺死父母，卻犯了波羅夷並觸犯逆罪的情況，也有以不善心殺死，或者以無記心殺死的情況。』 『什麼是善心殺？如果母親生病受苦，爲了讓她脫離痛苦而殺死她，這叫做善心殺母，犯了波羅夷並觸犯逆罪。什麼是不善心殺母？』
【English Translation】 English version 『Is that so?』 The Buddha said, 『Yes. If one has an unlawful thought about what is unlawful, and uses the Dharma to break up the Sangha (Sangha, the Buddhist community), then those who have not taken the precepts should not take them, and those who have already taken them should be expelled. If one uses the Dharma to break up the Sangha, then those who have not taken the precepts should take them, and those who have already taken them should not be expelled.』 『Is there a case where someone calls himself a 'thief-dweller' Bhikkhu (a Bhikkhu who is not properly ordained), where those who have not taken the precepts should not take them, and those who have already taken them should be expelled, but the same person calling himself a 'thief-dweller' Bhikkhu, where those who have not taken the precepts should take them, and those who have already taken them should not be expelled?』 The Buddha said, 『Yes! If one repeatedly listens to the Uposatha (Uposatha, a bi-monthly recitation of the monastic rules), then those who have not taken the precepts should not take them, and those who have already taken them should be expelled. If one attends the Uposatha only once, whether listening or not listening, then those who have not taken the precepts should take them, and those who have already taken them should not be expelled.』 『Is there a case where someone defiles a Bhikkhuni (Bhikkhuni, a female monastic), where those who have not taken the precepts should not take them, and those who have already taken them should be expelled, but the same person defiling a Bhikkhuni, where those who have not taken the precepts should take them, and those who have already taken them should not be expelled?』 The Buddha said, 『Yes! If one defiles a Bhikkhuni with sexual intercourse, then those who have not taken the precepts should not take them, and those who have already taken them should be expelled. If one defiles a Bhikkhuni with physical contact, then those who have not taken the precepts should take them, and those who have already taken them should not be expelled.』 『Is there a case where someone claims to have killed their parents, where those who have not taken the precepts should not take them, and those who have already taken them should be expelled, but the same person claiming to have killed their parents, where those who have not taken the precepts should take them, and those who have already taken them should not be expelled?』 The Buddha said, 『Yes! If one knows they are their parents, has no other thought, and does not kill them by mistake, then those who have not taken the precepts should not take them, and those who have already taken them should be expelled. If one does not know, or has other thoughts, and kills their parents by mistake, then those who have not taken the precepts should take them, and those who have already taken them should not be expelled.』 At that time, the Elder Upali (Upali) asked the Buddha, 『Venerable One! Is there a case where someone kills their parents with a good intention, but commits a Parajika (Parajika, the most severe offense) and a heinous crime? Is there a case where someone kills their parents with an unwholesome intention, or kills their parents with a neutral mind (a state that is neither wholesome nor unwholesome)?』 The Buddha told Upali, 『There is a case where someone kills their parents with a good intention, but commits a Parajika and a heinous crime, and there are also cases where someone kills with an unwholesome intention, or kills with a neutral mind.』 『What is killing with a good intention? If a mother is sick and suffering, and one kills her to relieve her suffering, this is called killing one's mother with a good intention, and one commits a Parajika and a heinous crime. What is killing one's mother with an unwholesome intention?』
？若為利殺，是名不善心殺母，得波羅夷並逆罪。云何無記心殺母？若作方便已，自眠時母死，是名無記心殺母，得波羅夷並逆罪。」
又問：「頗有善心殺母，犯波羅夷是逆罪；有善心殺母，不犯波羅夷非逆罪耶？」佛言：「有善心殺母，犯波羅夷是逆罪。有善心殺母，非波羅夷非逆罪。云何善心殺母，犯波羅夷是逆罪？云何善心殺母，非波羅夷非逆罪耶？若母病受苦惱，斷其命，是名犯波羅夷是逆罪。若母病，與飯與粥與羹，食已命終，是名善心殺，非波羅夷非逆罪。優波離！如是善心殺母，得波羅夷並逆罪；如是無波羅夷無逆罪。」
又問：「頗不善心殺母，犯波羅夷是逆罪；不善心殺母，非波羅夷非逆罪耶？」佛言：「有不善心殺母，犯波羅夷是逆罪。有不善心殺母，非波羅夷非逆罪。云何不善心殺母，犯波羅夷逆罪？不善心殺母，非波羅夷非逆罪？若為利斷母命，是名不善心殺母，犯波羅夷並逆罪。若為殺畜生故施弶，母墮死者，非波羅夷非逆罪。優波離！是名不善心殺母犯波羅夷並逆罪；如是不善心殺母，非波羅夷非逆罪。」
又問：「頗無記心殺母，犯波羅夷逆罪；無記心殺母，非波羅夷非逆罪耶？」佛言：「有無記心殺母，犯波羅夷並逆罪。有無記心殺母，不犯波羅夷不得逆罪。
【現代漢語翻譯】 現代漢語譯本： 問：如果爲了利益而殺母親，這稱為不善心殺母，會得到波羅夷（Pārājika，斷頭罪）並犯下逆罪。什麼是無記心殺母呢？如果已經做好了殺母的準備，自己在睡覺時母親死了，這稱為無記心殺母，會得到波羅夷並犯下逆罪。
又問：有沒有善心殺母，犯波羅夷且是逆罪；有沒有善心殺母，不犯波羅夷且不是逆罪呢？佛說：有善心殺母，犯波羅夷且是逆罪。有善心殺母，不犯波羅夷且不是逆罪。什麼是善心殺母，犯波羅夷且是逆罪？什麼是善心殺母，不犯波羅夷且不是逆罪呢？如果母親生病受苦，斷絕她的生命，這稱為犯波羅夷且是逆罪。如果母親生病，給她飯、粥或羹，吃完後去世，這稱為善心殺，不犯波羅夷且不是逆罪。優波離（Upāli，佛陀十大弟子之一）！這就是善心殺母，得到波羅夷並犯逆罪；這就是沒有波羅夷也沒有逆罪。
又問：有沒有不善心殺母，犯波羅夷且是逆罪；不善心殺母，不犯波羅夷且不是逆罪呢？佛說：有不善心殺母，犯波羅夷且是逆罪。有不善心殺母，不犯波羅夷且不是逆罪。什麼是不善心殺母，犯波羅夷逆罪？什麼是不善心殺母，不犯波羅夷非逆罪？如果爲了利益而斷絕母親的生命，這稱為不善心殺母，犯波羅夷並逆罪。如果爲了殺死畜生而設定陷阱，母親掉入陷阱而死，這不犯波羅夷也不是逆罪。優波離！這稱為不善心殺母犯波羅夷並逆罪；這樣不善心殺母，不犯波羅夷也不是逆罪。
又問：有沒有無記心殺母，犯波羅夷逆罪；無記心殺母，不犯波羅夷非逆罪呢？佛說：有無記心殺母，犯波羅夷並逆罪。有無記心殺母，不犯波羅夷也不得逆罪。
【English Translation】 English version: Question: If one kills their mother for profit, this is called killing one's mother with an unwholesome mind, resulting in Pārājika (expulsion from the monastic order) and the transgression of a heinous crime. What is killing one's mother with a neutral mind? If one has already made preparations to kill their mother, and the mother dies while one is sleeping, this is called killing one's mother with a neutral mind, resulting in Pārājika and the transgression of a heinous crime.
Again, it is asked: Is there killing one's mother with a wholesome mind that constitutes Pārājika and is a heinous crime; and is there killing one's mother with a wholesome mind that does not constitute Pārājika and is not a heinous crime? The Buddha said: There is killing one's mother with a wholesome mind that constitutes Pārājika and is a heinous crime. There is killing one's mother with a wholesome mind that does not constitute Pārājika and is not a heinous crime. What is killing one's mother with a wholesome mind that constitutes Pārājika and is a heinous crime? What is killing one's mother with a wholesome mind that does not constitute Pārājika and is not a heinous crime? If the mother is sick and suffering, and one ends her life, this is called committing Pārājika and is a heinous crime. If the mother is sick, and one gives her rice, porridge, or soup, and she dies after eating, this is called killing with a wholesome mind, which does not constitute Pārājika and is not a heinous crime. Upāli (one of the ten principal disciples of the Buddha)! Thus, killing one's mother with a wholesome mind results in Pārājika and the transgression of a heinous crime; thus, there is no Pārājika and no heinous crime.
Again, it is asked: Is there killing one's mother with an unwholesome mind that constitutes Pārājika and is a heinous crime; and is there killing one's mother with an unwholesome mind that does not constitute Pārājika and is not a heinous crime? The Buddha said: There is killing one's mother with an unwholesome mind that constitutes Pārājika and is a heinous crime. There is killing one's mother with an unwholesome mind that does not constitute Pārājika and is not a heinous crime. What is killing one's mother with an unwholesome mind that constitutes Pārājika and a heinous crime? What is killing one's mother with an unwholesome mind that does not constitute Pārājika and is not a heinous crime? If one ends their mother's life for profit, this is called killing one's mother with an unwholesome mind, committing Pārājika and a heinous crime. If one sets a trap to kill animals, and the mother falls into it and dies, this does not constitute Pārājika and is not a heinous crime. Upāli! This is called killing one's mother with an unwholesome mind, committing Pārājika and a heinous crime; thus, killing one's mother with an unwholesome mind does not constitute Pārājika and is not a heinous crime.
Again, it is asked: Is there killing one's mother with a neutral mind that constitutes Pārājika and a heinous crime; and is there killing one's mother with a neutral mind that does not constitute Pārājika and is not a heinous crime? The Buddha said: There is killing one's mother with a neutral mind that constitutes Pārājika and a heinous crime. There is killing one's mother with a neutral mind that does not constitute Pārājika and does not result in a heinous crime.
云何無記心殺母，犯波羅夷並逆罪？云何無記心殺母，不犯波羅夷非逆罪？若作方便欲殺母，自眠時母死，是名犯波羅夷是逆罪。若射壁樹誤射母殺，不犯波羅夷非逆罪。優波離！如是無記心殺母，犯波羅夷是逆罪；如是無記心殺母，不犯波羅夷非逆罪。優波離！殺父、殺阿羅漢亦如是。」
「頗有共事比丘，不入僧中亦不與欲，在界內作一切羯磨不犯耶？」佛言：「有！如來、至真、等正覺是。我先語目連：『汝等從今日，自說波羅提木叉，我更不來說波羅提木叉。』」
「頗有比丘不聽五種說戒得作布薩耶？」佛言：「有！若比丘獨處布薩者是。」
「如佛言：『未受大戒人前不應說戒。』頗有未受大戒人前得說戒不犯耶？」佛言：「有！我先說除卻波斯匿王眷屬，獨為王說，令心清凈故。」
長老優波離問佛：「為善心犯？為不善心犯？為無記心犯耶？」佛言：「有善心犯、有不善心犯、有無記心犯。善心犯者，若新受戒比丘不知戒相，自手拔塔前草、自治經行處草、自採花，是名善心犯。不善心犯者，故犯佛結戒，是名不善心犯。無記心犯者，不故犯戒。」
長老優波離問佛：「阿羅漢為善心犯？為不善心犯？為無記心犯耶？」佛言：「優波離！若阿羅漢有所犯者皆無記心。
【現代漢語翻譯】 現代漢語譯本： 『以無記心（既非善亦非惡的心）殺害母親，如何構成波羅夷罪（佛教中最重的罪）並犯下逆罪（違逆倫常的罪行）？以無記心殺害母親，又如何不構成波羅夷罪，也不犯下逆罪？』如果爲了殺害母親而採取行動，但在睡眠時母親意外死亡，這構成波羅夷罪，是逆罪。如果射箭射向墻壁或樹木，卻誤射殺害了母親，這不構成波羅夷罪，也不是逆罪。優波離（佛陀的弟子）！這就是以無記心殺害母親，構成波羅夷罪，是逆罪的情況；以及以無記心殺害母親，不構成波羅夷罪，也不是逆罪的情況。優波離！殺害父親、殺害阿羅漢（已證悟的聖者）的情況也是如此。』 『是否有共同修行的比丘，不加入僧團，也不參與表決，在結界範圍內進行一切羯磨（僧團的議事程式）而不犯戒的？』佛說：『有！如來（佛陀的稱號）、至真（真實不虛）、等正覺（完全覺悟者）就是。我先前告訴目連（佛陀的弟子）: 『你們從今天起，自己誦說波羅提木叉（戒律），我不再來誦說波羅提木叉了。』 『是否有比丘不聽五種說戒（五種不同場合的說戒）而可以進行布薩（每半月舉行的誦戒儀式）的？』佛說：『有！如果比丘獨自一人進行布薩，就是這種情況。』 『正如佛所說：『未受具足戒的人面前不應該說戒。』是否有在未受具足戒的人面前說戒而不犯戒的情況？』佛說：『有！我先前說過，可以除去波斯匿王（古代印度國王）的眷屬，單獨為國王說戒，爲了使他的心清凈的緣故。』 長老優波離問佛：『是由於善心而犯戒？還是由於不善心而犯戒？還是由於無記心而犯戒？』佛說：『有由於善心而犯戒的，有由於不善心而犯戒的，有由於無記心而犯戒的。由於善心而犯戒的情況是，如果新受戒的比丘不知道戒律的細節，自己動手拔除佛塔前的草、自己整理經行處的草、自己採摘花朵，這稱為善心犯戒。由於不善心而犯戒的情況是，明知故犯佛陀所制定的戒律，這稱為不善心犯戒。由於無記心而犯戒的情況是，不是故意違犯戒律。』 長老優波離問佛：『阿羅漢是由於善心而犯戒？還是由於不善心而犯戒？還是由於無記心而犯戒？』佛說：『優波離！如果阿羅漢有所違犯，都是由於無記心。』
【English Translation】 English version: 'How does killing one's mother with an unmindful mind (a mind that is neither good nor evil) constitute a Pārājika offense (the most severe offense in Buddhism) and a heinous crime (a crime against moral principles)? How does killing one's mother with an unmindful mind not constitute a Pārājika offense and not be a heinous crime? If one takes action intending to kill one's mother, but the mother dies accidentally while one is sleeping, this constitutes a Pārājika offense and is a heinous crime. If one shoots an arrow at a wall or tree but accidentally shoots and kills one's mother, this does not constitute a Pārājika offense and is not a heinous crime. Upāli (a disciple of the Buddha)! This is how killing one's mother with an unmindful mind constitutes a Pārājika offense and is a heinous crime; and this is how killing one's mother with an unmindful mind does not constitute a Pārājika offense and is not a heinous crime. Upāli! The same applies to killing one's father or killing an Arhat (an enlightened saint).' 'Are there any monks who practice together, who do not join the Sangha (the monastic community) or participate in voting, and who perform all Karmas (procedures of the Sangha) within the boundary without committing offenses?' The Buddha said, 'Yes! The Tathāgata (title of the Buddha), the Truly Real, the Perfectly Enlightened One is such a one. I previously told Maudgalyāyana (a disciple of the Buddha): 'From today onwards, you yourselves recite the Prātimokṣa (the code of monastic rules); I will no longer come to recite the Prātimokṣa.' 'Are there any monks who can perform the Poṣadha (a fortnightly ceremony of reciting the precepts) without listening to the five recitations of the precepts (five different occasions for reciting the precepts)?' The Buddha said, 'Yes! If a monk performs the Poṣadha alone, that is such a case.' 'As the Buddha said: 'One should not recite the precepts in front of those who have not received the full ordination.' Are there any cases where one can recite the precepts in front of those who have not received the full ordination without committing an offense?' The Buddha said, 'Yes! I previously said that one could exclude the retinue of King Prasenajit (an ancient Indian king) and recite the precepts solely for the king, for the sake of purifying his mind.' The Elder Upāli asked the Buddha: 'Is an offense committed due to a good mind? Or due to an unwholesome mind? Or due to an unmindful mind?' The Buddha said, 'There are offenses committed due to a good mind, offenses committed due to an unwholesome mind, and offenses committed due to an unmindful mind. An offense committed due to a good mind is when a newly ordained monk, not knowing the details of the precepts, personally removes the grass in front of the stupa, personally cleans the grass in the walking path, or personally picks flowers; this is called an offense committed with a good mind. An offense committed due to an unwholesome mind is when one knowingly violates the precepts established by the Buddha; this is called an offense committed with an unwholesome mind. An offense committed due to an unmindful mind is when one does not intentionally violate the precepts.' The Elder Upāli asked the Buddha: 'Does an Arhat commit an offense due to a good mind? Or due to an unwholesome mind? Or due to an unmindful mind?' The Buddha said, 'Upāli! If an Arhat commits any offense, it is always due to an unmindful mind.'
」「世尊！云何阿羅漢有所犯是無記心？」佛言：「若阿羅漢，心不憶有長衣、數數食、別眾食、不白入聚落、不著僧伽梨入聚落、若睡時他持著高廣床上、若睡時他持著女人床上、若未睡時未受大戒人出房、睡眠時未受大戒人入房，覺已即悔過。優波離！是名阿羅漢所犯皆是無記心。」
「若僧破是僧惱，若僧惱是僧破耶？」「有僧破非僧惱、有僧惱非僧破、有僧破是僧惱、有非僧破非僧惱。僧破非僧惱者，若僧破不取不觀十四破僧事，是名僧破非僧惱。僧惱非僧破者，若取觀十四破僧事，而僧不破，是名僧惱非僧破。僧破僧惱者，若僧破取觀十四破僧事，是名僧破僧惱。非僧破非僧惱者，除上事。有僧破非僧諍、有僧諍非僧破、有僧破亦僧諍、有非僧破非僧諍。僧破非僧諍者，若僧破，事不異、得施不異、界不異，是名僧破非僧諍。僧諍非僧破者，若僧事異、得施異、界異而不破，是名僧諍非僧破。僧破僧諍者，若僧破，事異、得施異、界異，是名僧破僧諍。非僧破非僧諍者，除上事。有僧破非僧別、有僧別非僧破、有僧破亦僧別、有非僧破非僧別。僧破非僧別者，若僧破，事不異、界不異、得施不異，是名僧破非僧別。僧別非僧破者，若僧事異、界異、得施異而不破，是名僧別非僧破。僧破僧別者，若僧
【現代漢語翻譯】 現代漢語譯本： 『世尊！什麼樣的阿羅漢（Arhat，已證得涅槃的聖者）所犯的過失是無記心（Avyakrta-citta，非善非惡的中性心理狀態）呢？』 佛說：『如果阿羅漢，心中不記得擁有長衣、多次食用、別眾食（在僧團之外單獨接受供養）、未告知就進入村落、未穿著僧伽梨（Samghati，一種袈裟）進入村落，或者睡覺時被他人放在高廣的床上、或者睡覺時被他人放在女人的床上、或者未睡覺時未受具足戒的人走出房間、睡眠時未受具足戒的人進入房間，醒來后立即懺悔。優波離（Upali，佛陀十大弟子之一，持戒第一）！這被稱為阿羅漢所犯的過失都是無記心。』
『如果僧團破裂是僧團惱怒，如果僧團惱怒是僧團破裂嗎？』 『有僧團破裂但不是僧團惱怒，有僧團惱怒但不是僧團破裂，有僧團破裂也是僧團惱怒，有不是僧團破裂也不是僧團惱怒。僧團破裂但不是僧團惱怒的情況是，如果僧團破裂，但不採取不觀察十四種破僧團的事情，這稱為僧團破裂但不是僧團惱怒。僧團惱怒但不是僧團破裂的情況是，如果採取觀察十四種破僧團的事情，但僧團沒有破裂，這稱為僧團惱怒但不是僧團破裂。僧團破裂也是僧團惱怒的情況是，如果僧團破裂，採取觀察十四種破僧團的事情，這稱為僧團破裂也是僧團惱怒。不是僧團破裂也不是僧團惱怒的情況是，排除以上情況。有僧團破裂但不是僧團諍訟，有僧團諍訟但不是僧團破裂，有僧團破裂也是僧團諍訟，有不是僧團破裂也不是僧團諍訟。僧團破裂但不是僧團諍訟的情況是，如果僧團破裂，事情沒有改變、所得的佈施沒有改變、界限沒有改變，這稱為僧團破裂但不是僧團諍訟。僧團諍訟但不是僧團破裂的情況是，如果僧團的事情改變、所得的佈施改變、界限改變但沒有破裂，這稱為僧團諍訟但不是僧團破裂。僧團破裂也是僧團諍訟的情況是，如果僧團破裂，事情改變、所得的佈施改變、界限改變，這稱為僧團破裂也是僧團諍訟。不是僧團破裂也不是僧團諍訟的情況是，排除以上情況。有僧團破裂但不是僧團分裂，有僧團分裂但不是僧團破裂，有僧團破裂也是僧團分裂，有不是僧團破裂也不是僧團分裂。僧團破裂但不是僧團分裂的情況是，如果僧團破裂，事情沒有改變、界限沒有改變、所得的佈施沒有改變，這稱為僧團破裂但不是僧團分裂。僧團分裂但不是僧團破裂的情況是，如果僧團的事情改變、界限改變、所得的佈施改變但沒有破裂，這稱為僧團分裂但不是僧團破裂。僧團
【English Translation】 English version: 『Venerable Sir! How is it that an Arhat (Arhat, a saint who has attained Nirvana) commits an offense with an indeterminate mind (Avyakrta-citta, a neutral mental state that is neither good nor evil)?』 The Buddha said: 『If an Arhat does not remember having a long robe, repeatedly eating, separate meals (receiving offerings separately from the Sangha), entering a village without informing, entering a village without wearing the Samghati (Samghati, a type of monastic robe), or if he is placed on a high and wide bed while sleeping, or if he is placed on a woman's bed while sleeping, or if a person who has not received full ordination leaves the room when he is not sleeping, or if a person who has not received full ordination enters the room when he is sleeping, and he immediately repents upon waking up. Upali (Upali, one of the Buddha's ten great disciples, foremost in upholding the precepts)! This is called an Arhat committing an offense with an indeterminate mind.』
『If the Sangha (Sangha, monastic community) is split, is it the Sangha being annoyed? If the Sangha is annoyed, is it the Sangha being split?』 『There is a Sangha split but not Sangha annoyance, there is Sangha annoyance but not Sangha split, there is Sangha split and also Sangha annoyance, there is neither Sangha split nor Sangha annoyance. Sangha split but not Sangha annoyance is when the Sangha is split but does not take up or observe the fourteen causes of Sangha split; this is called Sangha split but not Sangha annoyance. Sangha annoyance but not Sangha split is when one takes up and observes the fourteen causes of Sangha split, but the Sangha is not split; this is called Sangha annoyance but not Sangha split. Sangha split and Sangha annoyance is when the Sangha is split and takes up and observes the fourteen causes of Sangha split; this is called Sangha split and Sangha annoyance. Neither Sangha split nor Sangha annoyance is excluding the above cases. There is Sangha split but not Sangha quarrel, there is Sangha quarrel but not Sangha split, there is Sangha split and also Sangha quarrel, there is neither Sangha split nor Sangha quarrel. Sangha split but not Sangha quarrel is when the Sangha is split, but the matter is not different, the offerings received are not different, the boundaries are not different; this is called Sangha split but not Sangha quarrel. Sangha quarrel but not Sangha split is when the Sangha matter is different, the offerings received are different, the boundaries are different, but it is not split; this is called Sangha quarrel but not Sangha split. Sangha split and Sangha quarrel is when the Sangha is split, the matter is different, the offerings received are different, the boundaries are different; this is called Sangha split and Sangha quarrel. Neither Sangha split nor Sangha quarrel is excluding the above cases. There is Sangha split but not Sangha separation, there is Sangha separation but not Sangha split, there is Sangha split and also Sangha separation, there is neither Sangha split nor Sangha separation. Sangha split but not Sangha separation is when the Sangha is split, but the matter is not different, the boundaries are not different, the offerings received are not different; this is called Sangha split but not Sangha separation. Sangha separation but not Sangha split is when the Sangha matter is different, the boundaries are different, the offerings received are different, but it is not split; this is called Sangha separation but not Sangha split. Sangha
破，事異、界異、得施異，是名僧破僧別。非僧破非僧別者，除上事。」
「若破僧是一劫壽，一劫壽是破僧耶？」「有破僧非一劫壽、一劫壽非破僧、有破僧是一劫壽、有非破僧非一劫壽。破僧非一劫壽者，若法想破僧，是名破僧非一劫壽。一劫壽非破僧者，伊羅龍王、摩那斯龍王、迦留伽羅龍王、難陀龍王、跋難陀龍王、迦毗羅龍王、阿攝波羅龍王、閻羅王、梵迦夷天，是名一劫壽非破僧。破僧是一劫壽者，如調達，是名破僧是一劫壽。非破僧非一劫壽者，除上事。」
「若破僧是一劫報，一劫報是破僧耶？」「有破僧非一劫報、有一劫報非破僧、有破僧是一劫報、有非破僧非一劫報。破僧非一劫報者，若法想破僧，是名破僧非一劫報。一劫報非破僧者，如伊羅龍王、摩那斯龍王、迦留伽羅、難陀、跋難陀、迦毗羅、阿攝波羅、閻羅王，是名一劫報非破僧。破僧是一劫報者，如調達，是名破僧一劫報。非破僧非一劫報者，除上事。」
「若破僧是邪見，邪見是破僧耶？」「有破僧非邪見、有邪見非破僧、破僧是邪見、有非破僧非邪見。破僧非邪見者，以法想破僧，是名破僧非邪見。邪見非破僧者，六師是，是名邪見非破僧。破僧是邪見者，調達是。非破僧非邪見者，除上事。」
「若破
【現代漢語翻譯】 現代漢語譯本 『破』是指事件不同、界限不同、所得施捨不同，這叫做僧團分裂，僧侶彼此分離。不是僧團分裂，也不是僧侶分離的情況，就是以上情況之外的。' 『如果分裂僧團的人壽命為一個劫，那麼壽命為一個劫的人就是分裂僧團的人嗎？』『有分裂僧團但壽命不是一個劫的人，有壽命為一個劫但沒有分裂僧團的人，有分裂僧團且壽命為一個劫的人，也有既沒有分裂僧團壽命也不是一個劫的人。分裂僧團但壽命不是一個劫的人，比如以對法的錯誤理解而分裂僧團，這叫做分裂僧團但壽命不是一個劫。壽命為一個劫但沒有分裂僧團的人，比如伊羅龍王（Irola Dragon King）、摩那斯龍王（Manasa Dragon King）、迦留伽羅龍王（Kalukarala Dragon King）、難陀龍王（Nanda Dragon King）、跋難陀龍王（Bhadrananda Dragon King）、迦毗羅龍王（Kapila Dragon King）、阿攝波羅龍王（Asvapala Dragon King）、閻羅王（Yama King）、梵迦夷天（Brahma-kayika Devas），這叫做壽命為一個劫但沒有分裂僧團。分裂僧團且壽命為一個劫的人，比如提婆達多（Devadatta），這叫做分裂僧團且壽命為一個劫。既沒有分裂僧團壽命也不是一個劫的人，就是以上情況之外的。』 『如果分裂僧團的人所受的果報為一個劫，那麼所受果報為一個劫的人就是分裂僧團的人嗎？』『有分裂僧團但所受果報不是一個劫的人，有所受果報為一個劫但沒有分裂僧團的人，有分裂僧團且所受果報為一個劫的人，也有既沒有分裂僧團所受果報也不是一個劫的人。分裂僧團但所受果報不是一個劫的人，比如以對法的錯誤理解而分裂僧團，這叫做分裂僧團但所受果報不是一個劫。所受果報為一個劫但沒有分裂僧團的人，比如伊羅龍王（Irola Dragon King）、摩那斯龍王（Manasa Dragon King）、迦留伽羅（Kalukarala）、難陀（Nanda）、跋難陀（Bhadrananda）、迦毗羅（Kapila）、阿攝波羅（Asvapala）、閻羅王（Yama King），這叫做所受果報為一個劫但沒有分裂僧團。分裂僧團且所受果報為一個劫的人，比如提婆達多（Devadatta），這叫做分裂僧團且所受果報為一個劫。既沒有分裂僧團所受果報也不是一個劫的人，就是以上情況之外的。』 『如果分裂僧團是邪見，那麼邪見就是分裂僧團嗎？』『有分裂僧團但不是邪見的情況，有邪見但沒有分裂僧團的情況，分裂僧團就是邪見，也有既沒有分裂僧團也沒有邪見的情況。分裂僧團但不是邪見的情況，比如以對法的錯誤理解而分裂僧團，這叫做分裂僧團但不是邪見。有邪見但沒有分裂僧團的情況，比如六師外道（Six heretical teachers），這叫做有邪見但沒有分裂僧團。分裂僧團就是邪見的情況，比如提婆達多（Devadatta）。既沒有分裂僧團也沒有邪見的情況，就是以上情況之外的。』
【English Translation】 English version '『Breaking』 means different events, different boundaries, and different gains and offerings. This is called the Sangha being broken, and the monks being separated. What is not a broken Sangha and not separated monks is other than the above cases.' 'If breaking the Sangha is a kalpa (aeon) of life, is a kalpa of life breaking the Sangha?' 'There are those who break the Sangha but do not have a kalpa of life, there are those who have a kalpa of life but do not break the Sangha, there are those who break the Sangha and have a kalpa of life, and there are those who neither break the Sangha nor have a kalpa of life. Breaking the Sangha but not having a kalpa of life refers to breaking the Sangha due to wrong thoughts about the Dharma; this is called breaking the Sangha but not having a kalpa of life. Having a kalpa of life but not breaking the Sangha refers to Irola Dragon King (Irola Dragon King), Manasa Dragon King (Manasa Dragon King), Kalukarala Dragon King (Kalukarala Dragon King), Nanda Dragon King (Nanda Dragon King), Bhadrananda Dragon King (Bhadrananda Dragon King), Kapila Dragon King (Kapila Dragon King), Asvapala Dragon King (Asvapala Dragon King), Yama King (Yama King), Brahma-kayika Devas (Brahma-kayika Devas); this is called having a kalpa of life but not breaking the Sangha. Breaking the Sangha and having a kalpa of life refers to Devadatta (Devadatta); this is called breaking the Sangha and having a kalpa of life. Neither breaking the Sangha nor having a kalpa of life is other than the above cases.' 'If breaking the Sangha is a kalpa of retribution, is a kalpa of retribution breaking the Sangha?' 'There are those who break the Sangha but do not have a kalpa of retribution, there are those who have a kalpa of retribution but do not break the Sangha, there are those who break the Sangha and have a kalpa of retribution, and there are those who neither break the Sangha nor have a kalpa of retribution. Breaking the Sangha but not having a kalpa of retribution refers to breaking the Sangha due to wrong thoughts about the Dharma; this is called breaking the Sangha but not having a kalpa of retribution. Having a kalpa of retribution but not breaking the Sangha refers to Irola Dragon King (Irola Dragon King), Manasa Dragon King (Manasa Dragon King), Kalukarala (Kalukarala), Nanda (Nanda), Bhadrananda (Bhadrananda), Kapila (Kapila), Asvapala (Asvapala), Yama King (Yama King); this is called having a kalpa of retribution but not breaking the Sangha. Breaking the Sangha and having a kalpa of retribution refers to Devadatta (Devadatta); this is called breaking the Sangha and having a kalpa of retribution. Neither breaking the Sangha nor having a kalpa of retribution is other than the above cases.' 'If breaking the Sangha is wrong view, is wrong view breaking the Sangha?' 'There are those who break the Sangha but do not have wrong view, there are those who have wrong view but do not break the Sangha, breaking the Sangha is wrong view, and there are those who neither break the Sangha nor have wrong view. Breaking the Sangha but not having wrong view refers to breaking the Sangha due to wrong thoughts about the Dharma; this is called breaking the Sangha but not having wrong view. Having wrong view but not breaking the Sangha refers to the Six Heretical Teachers (Six heretical teachers); this is called having wrong view but not breaking the Sangha. Breaking the Sangha is wrong view refers to Devadatta (Devadatta). Neither breaking the Sangha nor having wrong view is other than the above cases.'
僧是無明，無明是破僧耶？」「有破僧非無明、有無明非破僧、有破僧是無明、有非破僧非無明。破僧非無明者，以法想破僧，是破僧非無明。無明非破僧者，殺父母、殺阿羅漢、噁心出佛身血，是名無明非破僧。破僧是無明者，調達是，是名破僧是無明。非破僧非無明者，除上事。」
爾時長老優波離白佛言：「世尊！為比丘能起破僧事耶？為比丘尼、式叉摩尼、沙彌、沙彌尼能起破僧事耶？」佛言：「比丘能起破僧事，非比丘尼、式叉摩尼、沙彌、沙彌尼能起破僧事。」又問：「破僧犯何罪？」佛言：「犯，偷蘭遮。」又問：「破僧罪云何悔？」佛言：「偷蘭遮悔。」
「若受事者是不共住，不共住者是受事耶？」「有受事非不共住、有不共住非受事、有不共住是受事、有非受事非不共住。受事非不共住者，受持五法、不犯波羅夷，是名受事非不共住。不共住非受事者，於四波羅夷中隨有所犯、不受五法，是名不共住非受事。受事是不共住者，受五法、四波羅夷中隨有所犯，是名受事是不共住。非受事非不共住者，除上事。有不共住是種種不共住、有種種不共住非不共住，謂不見擯、不作擯、惡邪不除擯、狂心、亂心、苦痛心，若呵責是折伏，折伏亦是呵責。云何是羯磨？云何羯磨事？若犯是羯磨，
【現代漢語翻譯】 現代漢語譯本 『僧是無明，無明是破僧嗎？』 『有破僧不是無明，有無明不是破僧，有破僧就是無明，有既不是破僧也不是無明。破僧不是無明的情況是，以法想（Dharma conception）破僧，這是破僧但不是無明。無明不是破僧的情況是，殺父母、殺阿羅漢（Arhat，已證得涅槃的聖人）、以惡意使佛陀流血，這被稱為無明但不是破僧。破僧就是無明的情況是，提婆達多（Devadatta）的行為，這被稱為破僧就是無明。既不是破僧也不是無明的情況，是排除以上情況。』
當時，長老優波離（Upali）問佛陀：『世尊！是比丘（Bhiksu，男性出家人）能發起破僧事件嗎？是比丘尼（Bhiksuni，女性出家人）、式叉摩尼（Siksamana，預備比丘尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人）能發起破僧事件嗎？』 佛陀說：『是比丘能發起破僧事件，不是比丘尼、式叉摩尼、沙彌、沙彌尼能發起破僧事件。』 又問：『破僧犯什麼罪？』 佛陀說：『犯偷蘭遮（Sthullatyaya，一種罪名）。』 又問：『破僧的罪如何懺悔？』 佛陀說：『偷蘭遮罪可以懺悔。』
『如果受事者是不共住（Asamvasa，不與僧團共住），不共住者是受事嗎？』 『有受事不是不共住，有不共住不是受事，有不共住就是受事，有既不是受事也不是不共住。受事不是不共住的情況是，受持五法（Five Dharmas）、不犯波羅夷（Parajika，斷頭罪），這被稱為受事但不是不共住。不共住不是受事的情況是，在四波羅夷中隨便犯了哪一條、不受持五法，這被稱為不共住但不是受事。受事就是不共住的情況是，受持五法、在四波羅夷中隨便犯了哪一條，這被稱為受事就是不共住。既不是受事也不是不共住的情況，是排除以上情況。有不共住是種種不共住，有種種不共住不是不共住，指的是不見擯（不見舉罪）、不作擯（不作舉罪）、惡邪不除擯（邪見不去除）、狂心、亂心、苦痛心，如果呵責是折伏（Nigraha，制伏），折伏也是呵責。什麼是羯磨（Karma，業）？什麼是羯磨事？如果犯戒就是羯磨，'
【English Translation】 English version 'Is Sangha (community of monks) ignorance, is ignorance breaking the Sangha?' 'There is breaking the Sangha that is not ignorance, there is ignorance that is not breaking the Sangha, there is breaking the Sangha that is ignorance, and there is neither breaking the Sangha nor ignorance. Breaking the Sangha that is not ignorance is when breaking the Sangha with Dharma conception, this is breaking the Sangha but not ignorance. Ignorance that is not breaking the Sangha is killing parents, killing an Arhat (one who has attained Nirvana), maliciously drawing blood from the Buddha's body; this is called ignorance but not breaking the Sangha. Breaking the Sangha that is ignorance is the act of Devadatta; this is called breaking the Sangha that is ignorance. Neither breaking the Sangha nor ignorance is excluding the above cases.'
At that time, the elder Upali (a prominent disciple of the Buddha) said to the Buddha: 'Venerable One! Is it a Bhiksu (male monastic) who can initiate the breaking of the Sangha? Is it a Bhiksuni (female monastic), a Siksamana (a female novice undergoing training), a Sramanera (male novice), or a Sramanerika (female novice) who can initiate the breaking of the Sangha?' The Buddha said: 'It is a Bhiksu who can initiate the breaking of the Sangha; it is not a Bhiksuni, a Siksamana, a Sramanera, or a Sramanerika who can initiate the breaking of the Sangha.' He further asked: 'What offense is committed by breaking the Sangha?' The Buddha said: 'The offense of Sthullatyaya (a minor offense).' He further asked: 'How is the offense of breaking the Sangha repented?' The Buddha said: 'The offense of Sthullatyaya can be repented.'
'If the one undergoing the matter is not living in common (Asamvasa, not living in community), is the one not living in common the one undergoing the matter?' 'There is undergoing the matter that is not not living in common, there is not living in common that is not undergoing the matter, there is not living in common that is undergoing the matter, and there is neither undergoing the matter nor not living in common. Undergoing the matter that is not not living in common is upholding the Five Dharmas (Five Dharmas) and not violating Parajika (expulsion offense); this is called undergoing the matter but not not living in common. Not living in common that is not undergoing the matter is violating any of the four Parajikas and not upholding the Five Dharmas; this is called not living in common but not undergoing the matter. Undergoing the matter that is not living in common is upholding the Five Dharmas and violating any of the four Parajikas; this is called undergoing the matter that is not living in common. Neither undergoing the matter nor not living in common is excluding the above cases. There is not living in common that is various kinds of not living in common, and there are various kinds of not living in common that are not not living in common, referring to not being censured (not being accused), not being expelled (not being excommunicated), not removing evil views (not removing wrong views), a mad mind, a confused mind, a suffering mind; if rebuke is subjugation (Nigraha, control), subjugation is also rebuke. What is Karma (action)? What is a Karma matter? If an offense is committed, it is Karma,'
因起事處亦是羯磨，悔過是羯磨事。」
「云何是迦絺那衣？云何受迦絺那？云何舍迦絺那？」佛語優波離：「名字是迦絺那衣，能起九心，是受迦絺那。有八事名舍迦絺那：有非比丘犯比丘得脫、有比丘犯非比丘得脫。非比丘犯比丘得脫者，若比丘尼犯不同僧伽婆尸沙，轉根作比丘，得滅是罪，是名非比丘犯比丘得脫。比丘犯非比丘得脫者，若比丘不同犯僧伽婆尸沙，轉根作比丘尼，得滅是罪。如是比丘滅、如是非比丘滅。
「有不知犯知悔過、有知犯不知悔過。不知犯知悔者，如睡比丘，他持著高床上、持著女人床上，未受大戒人出、時睡后還來入，覺已悔過，是名不知犯知悔。知犯不知悔者，若比丘犯僧伽婆尸沙，作出罪羯磨時，聞白已睡至羯磨竟，是名知犯不知悔。有睡犯覺悔、有覺犯睡悔。睡犯覺悔者，若比丘睡時，他持著高床上、女人床上，未受大戒人出、時睡后還來入，是名睡犯覺悔。覺犯睡悔者，若比丘犯僧伽婆尸沙，作出罪羯磨時，聞白已睡，是名覺犯睡悔。」
「頗有比丘說一方便犯三波羅夷耶？」佛言：「有。若比丘，與比丘共要言：『汝見我偷某甲重物、斷某甲人命、知我得阿羅漢。』是名說一方便犯三波羅夷」
「頗有比丘尼說一方便犯四波羅夷耶？」佛言：「
【現代漢語翻譯】 現代漢語譯本：『發起事情的地方也是羯磨（Karma，業），懺悔也是羯磨的事情。』
『什麼是迦絺那衣（Kathina，一種佈施給僧侶的布）？如何接受迦絺那？如何捨棄迦絺那？』佛告訴優波離（Upali，佛陀的十大弟子之一）：『名字叫做迦絺那衣，能夠生起九種心，這就是接受迦絺那。有八種情況叫做捨棄迦絺那：有非比丘（非正式僧侶）犯戒比丘得解脫，有比丘犯戒非比丘得解脫。非比丘犯戒比丘得解脫是指，如果比丘尼（Bhikkhuni，女比丘）犯了不同於僧伽婆尸沙（Sanghavasesa，僧殘罪）的戒律，轉變為比丘（Bhikkhu，男比丘），得以消除罪過，這叫做非比丘犯戒比丘得解脫。比丘犯戒非比丘得解脫是指，如果比丘犯了不同於僧伽婆尸沙的戒律，轉變為比丘尼，得以消除罪過。像這樣比丘的罪過消除，像這樣非比丘的罪過消除。』
『有不知道犯戒但知道懺悔的，有知道犯戒但不知道懺悔的。不知道犯戒但知道懺悔是指，比如睡著了的比丘，別人把他放在高床上、放在女人床上，未受具足戒的人出去、睡醒后又回來進入，醒來后懺悔，這叫做不知道犯戒但知道懺悔。知道犯戒但不知道懺悔是指，如果比丘犯了僧伽婆尸沙，在進行出罪羯磨時，聽到稟告后睡著直到羯磨結束，這叫做知道犯戒但不知道懺悔。有睡著時犯戒醒來后懺悔的，有醒著時犯戒睡著后懺悔的。睡著時犯戒醒來后懺悔是指，如果比丘睡著時，別人把他放在高床上、女人床上，未受具足戒的人出去、睡醒后又回來進入，這叫做睡著時犯戒醒來后懺悔。醒著時犯戒睡著后懺悔是指，如果比丘犯了僧伽婆尸沙，在進行出罪羯磨時，聽到稟告后睡著，這叫做醒著時犯戒睡著后懺悔。』
『有沒有比丘用一種方便犯三種波羅夷（Parajika，斷頭罪）的？』佛說：『有。如果比丘，與比丘共同約定說：『你看見我偷了某甲的貴重物品、斷了某甲的性命、知道我證得了阿羅漢（Arahat，阿羅漢果）。』這叫做用一種方便犯三種波羅夷。』
『有沒有比丘尼用一種方便犯四種波羅夷的？』佛說：『
【English Translation】 English version: 'The place where things originate is also Karma (action, deed), and repentance is a matter of Karma.'
'What is a Kathina (a cloth offered to monks) robe? How is Kathina received? How is Kathina relinquished?' The Buddha said to Upali (one of the ten principal disciples of the Buddha): 'The name is Kathina robe, which can give rise to nine kinds of thoughts, and that is receiving Kathina. There are eight situations called relinquishing Kathina: there is a non-bhikkhu (not fully ordained monk) who commits an offense and a bhikkhu (fully ordained monk) is released, and there is a bhikkhu who commits an offense and a non-bhikkhu is released. A non-bhikkhu committing an offense and a bhikkhu being released means that if a bhikkhuni (female monastic) commits a precept different from Sanghavasesa (formal meeting of the Sangha), transforms into a bhikkhu (male monastic), and is able to eliminate the offense, this is called a non-bhikkhu committing an offense and a bhikkhu being released. A bhikkhu committing an offense and a non-bhikkhu being released means that if a bhikkhu commits a precept different from Sanghavasesa, transforms into a bhikkhuni, and is able to eliminate the offense. In this way, the bhikkhu's offense is eliminated, and in this way, the non-bhikkhu's offense is eliminated.'
'There are those who do not know they have committed an offense but know to repent, and there are those who know they have committed an offense but do not know to repent. Not knowing one has committed an offense but knowing to repent refers to, for example, a bhikkhu who is asleep, and others place him on a high bed, place him on a woman's bed, someone who has not received full ordination leaves, and after sleeping, he returns and enters, and upon waking, he repents. This is called not knowing one has committed an offense but knowing to repent. Knowing one has committed an offense but not knowing to repent refers to, if a bhikkhu commits Sanghavasesa, during the act of expiation, he hears the announcement and falls asleep until the act is completed. This is called knowing one has committed an offense but not knowing to repent. There is committing an offense while asleep and repenting upon waking, and there is committing an offense while awake and repenting while asleep. Committing an offense while asleep and repenting upon waking refers to, if a bhikkhu is asleep, and others place him on a high bed, a woman's bed, someone who has not received full ordination leaves, and after sleeping, he returns and enters, this is called committing an offense while asleep and repenting upon waking. Committing an offense while awake and repenting while asleep refers to, if a bhikkhu commits Sanghavasesa, during the act of expiation, he hears the announcement and falls asleep, this is called committing an offense while awake and repenting while asleep.'
'Is there a bhikkhu who commits three Parajikas (defeat, expulsion from the Sangha) by one means?' The Buddha said, 'Yes. If a bhikkhu makes an agreement with another bhikkhu, saying: 'You see me steal so-and-so's valuable items, take so-and-so's life, and know that I have attained Arahat (one who has attained Nirvana).' This is called committing three Parajikas by one means.'
'Is there a bhikkhuni who commits four Parajikas by one means?' The Buddha said, '
有。若比丘尼，與比丘尼共作要言：『汝見我取某甲重物、見我斷某甲人命、知我助不見擯比丘、知我得阿羅漢。』是名說一方便犯四波羅夷。」
「頗有比丘在一處坐犯五種戒體耶？」佛言：「有。若落飯食犯突吉羅；學家中自手取食，犯波羅提提舍尼；無凈人為女人說法過五六語，犯波逸提；向女人說惡語，犯僧伽婆尸沙；說得過人法，犯波羅夷。」
「頗有比丘以一方便犯百千罪若過是耶？」佛言：「有。若比丘在大眾中坐，以一把小豆、一把大豆、一把沙，散大眾上，隨粒墮他上，犯爾所罪。」
「頗有比丘盜心取他重物不犯波羅夷耶？」佛言：「有。若衣缽在地拽去未離本處，犯偷蘭遮。」
「頗有盜三錢犯波羅夷耶？」佛言：「有。錢貴時。」
「頗有盜五錢不犯波羅夷耶？」佛言：「有。錢賤時。」
「頗有少取犯、少取不犯耶？」佛言：「有。若少取黑羊毛不犯，少取下羊毛犯。」
「頗有多取犯、多取不犯耶？」佛言：「有。若多取黑羊毛過量者犯。多取下羊毛不犯。」
「頗如量作衣有犯、不犯耶？」佛言：「有。如佛衣量作衣者犯。自如量作者不犯。」
「頗染衣有犯、染衣不犯耶？」佛言：「有。若比丘得新衣，不以三種染有犯。
【現代漢語翻譯】 現代漢語譯本：『有沒有這樣的情況：如果一位比丘尼，與其他比丘尼共同約定：『你看見我拿走某甲（姓名）的貴重物品、看見我殺死某甲（姓名）的人、知道我幫助不被僧團接納的比丘、知道我證得阿羅漢（Arahan，斷盡煩惱，達到涅槃的聖者）。』這被稱為以一種方便（手段）犯四種波羅夷（Pārājika，斷頭罪，最嚴重的罪）。』 『有沒有比丘在一個地方坐著，就犯了五種戒體（不同型別的戒律）？』佛說：『有。如果（比丘）掉落飯食，犯突吉羅（Dukkata，輕罪）；在學戒的家中親自取食物，犯波羅提提舍尼（Patidesaniya，應懺悔罪）；沒有清凈的人為女人說法超過五六句，犯波逸提（Pacittiya，單墮罪）；向女人說惡語，犯僧伽婆尸沙（Sanghādisesa，僧殘罪）；說自己得到超過常人的功德，犯波羅夷（Pārājika，斷頭罪）。』 『有沒有比丘以一種方便（手段）犯百千種罪，甚至超過這個數量？』佛說：『有。如果比丘在大眾中坐著，用一把小豆、一把大豆、一把沙子，撒向大眾，每有一粒落在他人身上，就犯相應的罪。』 『有沒有比丘以盜心拿取他人的貴重物品，卻不犯波羅夷（Pārājika，斷頭罪）？』佛說：『有。如果衣缽（佛教僧侶的用具）在地上，拉拽它但沒有離開原來的位置，犯偷蘭遮（Thullaccaya，重罪）。』 『有沒有盜取三錢就犯波羅夷（Pārājika，斷頭罪）的？』佛說：『有。在錢幣價值高的時候。』 『有沒有盜取五錢卻不犯波羅夷（Pārājika，斷頭罪）的？』佛說：『有。在錢幣價值低的時候。』 『有沒有少量拿取就犯戒，少量拿取不犯戒的？』佛說：『有。如果少量拿取黑羊毛就不犯戒，少量拿取下等羊毛就犯戒。』 『有沒有大量拿取就犯戒，大量拿取不犯戒的？』佛說：『有。如果大量拿取黑羊毛超過規定的量就犯戒。大量拿取下等羊毛不犯戒。』 『有沒有按照規定的尺寸做衣服，有犯戒和不犯戒的情況？』佛說：『有。如果按照佛的衣服尺寸做衣服就犯戒。自己按照規定的尺寸做衣服就不犯戒。』 『有沒有染色衣服有犯戒和染色衣服不犯戒的情況？』佛說：『有。如果比丘得到新衣服，不使用三種染色方法就犯戒。
【English Translation】 English version: 'Is there such a case that if a Bhikkhuni (Buddhist nun), makes an agreement with other Bhikkhunis: 'You see me taking heavy items from someone named 'A', see me killing someone named 'A', know that I am helping a Bhikkhu (Buddhist monk) who is not accepted by the Sangha (Buddhist monastic community), know that I have attained Arahan (Arahan, a perfected person who has attained Nirvana).』 This is called committing four Pārājikas (Pārājika, expulsion offense, the most serious offense) by one means.' 'Is there a Bhikkhu who, sitting in one place, commits five kinds of precepts (different types of precepts)?' The Buddha said: 'Yes. If (a Bhikkhu) drops food, he commits a Dukkata (Dukkata, a minor offense); if he takes food with his own hands in a house where he is learning the precepts, he commits a Patidesaniya (Patidesaniya, an offense requiring confession); if a person who is not pure preaches to a woman for more than five or six sentences, he commits a Pacittiya (Pacittiya, an offense entailing expiation); if he speaks evil words to a woman, he commits a Sanghādisesa (Sanghādisesa, an offense requiring a meeting of the Sangha); if he claims to have attained superhuman qualities, he commits a Pārājika (Pārājika, expulsion offense).' 'Is there a Bhikkhu who commits hundreds or thousands of offenses, or even more, by one means?' The Buddha said: 'Yes. If a Bhikkhu sits in the assembly and scatters a handful of small beans, a handful of large beans, and a handful of sand over the assembly, he commits as many offenses as there are grains falling on others.' 'Is there a Bhikkhu who takes heavy items from others with a thieving mind but does not commit a Pārājika (Pārājika, expulsion offense)?' The Buddha said: 'Yes. If a robe and bowl (the utensils of a Buddhist monk) are on the ground, and he pulls them but they do not leave their original place, he commits a Thullaccaya (Thullaccaya, a serious offense).' 'Is there a case where stealing three coins constitutes a Pārājika (Pārājika, expulsion offense)?' The Buddha said: 'Yes. When the value of money is high.' 'Is there a case where stealing five coins does not constitute a Pārājika (Pārājika, expulsion offense)?' The Buddha said: 'Yes. When the value of money is low.' 'Is there a case where taking a small amount constitutes an offense, and taking a small amount does not constitute an offense?' The Buddha said: 'Yes. If one takes a small amount of black sheep's wool, it is not an offense; if one takes a small amount of inferior sheep's wool, it is an offense.' 'Is there a case where taking a large amount constitutes an offense, and taking a large amount does not constitute an offense?' The Buddha said: 'Yes. If one takes a large amount of black sheep's wool exceeding the prescribed amount, it is an offense. Taking a large amount of inferior sheep's wool is not an offense.' 'Is there a case where making a robe according to the prescribed size constitutes an offense, and does not constitute an offense?' The Buddha said: 'Yes. If one makes a robe according to the size of the Buddha's robe, it is an offense. If one makes it according to one's own prescribed size, it is not an offense.' 'Is there a case where dyeing a robe constitutes an offense, and dyeing a robe does not constitute an offense?' The Buddha said: 'Yes. If a Bhikkhu obtains a new robe and does not use the three methods of dyeing, it is an offense.'
以三種染不犯。」
「頗從是事未入初禪，犯僧伽婆尸沙。即是事入初禪，犯僧伽婆尸沙耶？」佛言：「有。若比丘，使比丘作房舍，語已入初禪，入已他與成房舍，犯僧伽婆尸沙。」
「頗有從是事未入第二、第三、第四禪犯僧伽婆尸沙，即是事乃至入第四禪有犯耶？」佛言：「有。若比丘，使比丘作房舍，語已乃至入第四禪，入已他與成房舍，犯僧伽婆尸沙。」
「頗有比丘尼無所犯乃至突吉羅，非比丘尼耶？」佛言：「有。轉根者是。」「頗有比丘無所犯乃至眾學法，非比丘耶？」佛言：「有。轉根者是。」
「頗有比丘獨入房犯四波羅夷耶？」佛言：「有。如優波離中說。」
「頗有比丘在房中衣邊破安居失衣自違言耶？」佛言：「有，如先說。」
「頗有比丘斷比丘命，非父、非阿羅漢，犯波羅夷是逆罪耶？」佛言：「有。若母出家受戒轉根者是。」「頗有比丘尼斷比丘尼命，非母、非阿羅漢，犯波羅夷是逆罪耶？」佛言：「有。若父出家受戒轉根者是。」
「頗有比丘尼因他說犯波羅夷耶？」佛言：「有。若比丘尼，隨順被擯比丘，三諫不止者是。」
「頗有比丘因他說犯僧伽婆尸沙耶？」佛言：「有。若比丘欲破僧、隨順破僧、污他家、戾語，三諫
【現代漢語翻譯】 現代漢語譯本：『以三種情況下不構成犯罪。』
『如果某事尚未進入初禪（初禪：禪定的第一階段），是否會觸犯僧伽婆尸沙（僧伽婆尸沙：一種較重的罪名）？如果此事進入初禪，是否會觸犯僧伽婆尸沙？』 佛說：『會的。如果比丘（比丘：男性出家人）讓其他比丘建造房舍，說完之後進入初禪，進入初禪后他人完成了房舍的建造，那麼就觸犯了僧伽婆尸沙。』
『如果某事尚未進入第二禪、第三禪、第四禪，是否會觸犯僧伽婆尸沙？如果此事乃至進入第四禪（第四禪：禪定的第四階段），是否會觸犯？』 佛說：『會的。如果比丘讓其他比丘建造房舍，說完之後乃至進入第四禪，進入第四禪后他人完成了房舍的建造，那麼就觸犯了僧伽婆尸沙。』
『是否有比丘尼（比丘尼：女性出家人）沒有任何觸犯，乃至只觸犯了突吉羅（突吉羅：一種輕微的罪名），但她不是比丘尼？』 佛說：『有的。變性者就是。』 『是否有比丘沒有任何觸犯，乃至只觸犯了眾學法（眾學法：需要學習的戒律），但他不是比丘？』 佛說：『有的。變性者就是。』
『是否有比丘獨自進入房間會觸犯四波羅夷（四波羅夷：最重的四種罪名）？』 佛說：『有的。就像優波離（優波離：佛陀的弟子）所說的那樣。』
『是否有比丘在房間里，衣服邊緣破損，安居（安居：雨季的修行）結束時丟失了衣服，自己違背了諾言？』 佛說：『有的，就像先前所說的那樣。』
『是否有比丘殺死比丘的生命，而死者不是他的父親，也不是阿羅漢（阿羅漢：已證悟的人），觸犯了波羅夷，是逆罪？』 佛說：『有的。如果母親出家受戒后變性就是。』 『是否有比丘尼殺死比丘尼的生命，而死者不是她的母親，也不是阿羅漢，觸犯了波羅夷，是逆罪？』 佛說：『有的。如果父親出家受戒后變性就是。』
『是否有比丘尼因為聽信他人而觸犯波羅夷？』 佛說：『有的。如果比丘尼隨順被擯棄的比丘，經過三次勸誡仍然不止，就是。』
『是否有比丘因為聽信他人而觸犯僧伽婆尸沙？』 佛說：『有的。如果比丘想要破壞僧團、隨順破壞僧團、玷污他人家庭、惡語相向，經過三次勸誡』
【English Translation】 English version: 'In three instances, there is no offense.'
'If something has not yet entered the first Dhyana (first Dhyana: the first stage of meditation), does it constitute an offense of Sanghavasesa (Sanghavasesa: a serious offense)? If this matter enters the first Dhyana, does it constitute an offense of Sanghavasesa?' The Buddha said, 'Yes. If a Bhikkhu (Bhikkhu: a male monastic) has another Bhikkhu build a dwelling, and after speaking, enters the first Dhyana, and after entering, another completes the construction of the dwelling, then it constitutes an offense of Sanghavasesa.'
'If something has not yet entered the second, third, or fourth Dhyana, does it constitute an offense of Sanghavasesa? If this matter even enters the fourth Dhyana (fourth Dhyana: the fourth stage of meditation), does it constitute an offense?' The Buddha said, 'Yes. If a Bhikkhu has another Bhikkhu build a dwelling, and after speaking, even enters the fourth Dhyana, and after entering, another completes the construction of the dwelling, then it constitutes an offense of Sanghavasesa.'
'Is there a Bhikkhuni (Bhikkhuni: a female monastic) who has committed no offense, or even only committed a Dukkritta (Dukkrita: a minor offense), but she is not a Bhikkhuni?' The Buddha said, 'Yes. A transgender person is.' 'Is there a Bhikkhu who has committed no offense, or even only committed a Sekhiya (Sekhiya: rules to be learned), but he is not a Bhikkhu?' The Buddha said, 'Yes. A transgender person is.'
'Is there a Bhikkhu who, entering a room alone, commits the four Parajikas (four Parajikas: the four most serious offenses)?' The Buddha said, 'Yes. As said in the Upali (Upali: a disciple of the Buddha) section.'
'Is there a Bhikkhu who, in a room, has the edge of his robe torn, loses his robe at the end of the retreat (retreat: a rainy season retreat), and violates his own word?' The Buddha said, 'Yes, as previously stated.'
'Is there a Bhikkhu who takes the life of a Bhikkhu, and the deceased is not his father, nor an Arhat (Arhat: an enlightened being), commits a Parajika, and is a heinous crime?' The Buddha said, 'Yes. If a mother ordains and then becomes transgender, it is.' 'Is there a Bhikkhuni who takes the life of a Bhikkhuni, and the deceased is not her mother, nor an Arhat, commits a Parajika, and is a heinous crime?' The Buddha said, 'Yes. If a father ordains and then becomes transgender, it is.'
'Is there a Bhikkhuni who commits a Parajika because of what someone else says?' The Buddha said, 'Yes. If a Bhikkhuni follows a banished Bhikkhu, and does not stop after three admonishments, it is.'
'Is there a Bhikkhu who commits a Sanghavasesa because of what someone else says?' The Buddha said, 'Yes. If a Bhikkhu wants to divide the Sangha, follows the division of the Sangha, defiles another's family, speaks harshly, and after three admonishments'
不止者是。」
「頗有比丘因他說犯波逸提耶？」佛言：「有。若比丘惡見，三諫不止者是。」
「頗有因他說犯波羅提提舍尼耶？」佛言：「有。若比丘尼在白衣家，指示與比丘食，不呵而食者是。」
「頗有因他說犯突吉羅耶？」佛言：「有。若比丘說戒中三問清凈時，不向他發露者是。」
「如佛說：『比丘尼若舍戒，更不得受戒。』頗有比丘尼舍戒更與受戒不犯耶？」佛言：「有。若比丘尼舍戒已，轉根作男子，與受戒者不犯。」
「頗有身口無犯非比丘尼耶？」佛言：「有。若比丘尼覆藏比丘尼重罪，乃至地了，犯波羅夷。」
「頗有比丘犯四種罪，不悔不發露不犯耶？」佛言：「有。轉根者是。」
「頗有比丘尼犯五種罪，不悔過不發露不犯耶？」佛言：「有。轉根者是。」
「頗有比丘斷人命不犯波羅夷耶？」佛言：「有。誤殺者是。」
「頗有比丘尼行淫彼犯罪耶？」佛言：「有。若比丘尼見彼比丘尼行淫，覆藏乃至地了者是。」又問：「頗從是事，犯波羅夷。即是事犯僧伽婆尸沙耶？」佛言：「有。若比丘尼犯身相觸，是波羅夷。若比丘犯身相觸，是僧伽婆尸沙。」
又問：「頗有從是事犯波羅夷，即是事犯波逸提耶？」佛言：「
【現代漢語翻譯】 現代漢語譯本： 『不止者是。』 『頗有比丘因他說犯波逸提耶（Pācittiya，一種戒律名稱）？』佛言：『有。若比丘惡見，三諫不止者是。』 『頗有因他說犯波羅提提舍尼耶（Pāṭidesanīya，一種戒律名稱）？』佛言：『有。若比丘尼在白衣家，指示與比丘食，不呵而食者是。』 『頗有因他說犯突吉羅耶（Duṣkṛta，一種戒律名稱）？』佛言：『有。若比丘說戒中三問清凈時，不向他發露者是。』 『如佛說：『比丘尼若舍戒，更不得受戒。』頗有比丘尼舍戒更與受戒不犯耶？』佛言：『有。若比丘尼舍戒已，轉根作男子，與受戒者不犯。』 『頗有身口無犯非比丘尼耶？』佛言：『有。若比丘尼覆藏比丘尼重罪，乃至地了，犯波羅夷（Pārājika，斷頭罪）。』 『頗有比丘犯四種罪，不悔不發露不犯耶？』佛言：『有。轉根者是。』 『頗有比丘尼犯五種罪，不悔過不發露不犯耶？』佛言：『有。轉根者是。』 『頗有比丘斷人命不犯波羅夷耶？』佛言：『有。誤殺者是。』 『頗有比丘尼行淫彼犯罪耶？』佛言：『有。若比丘尼見彼比丘尼行淫，覆藏乃至地了者是。』又問：『頗從是事，犯波羅夷。即是事犯僧伽婆尸沙耶（Saṃghāvaśeṣa，僧殘罪）？』佛言：『有。若比丘尼犯身相觸，是波羅夷。若比丘犯身相觸，是僧伽婆尸沙。』 又問：『頗有從是事犯波羅夷，即是事犯波逸提耶？』佛言：
【English Translation】 English version: 'Those who do not stop.' 'Are there any monks who commit a Pācittiya (a type of monastic rule) because of what someone else says?' The Buddha said, 'Yes. If a monk has wrong views and does not stop after three admonishments, that is the case.' 'Are there any who commit a Pāṭidesanīya (a type of monastic rule) because of what someone else says?' The Buddha said, 'Yes. If a bhikkhuni (female monastic) is in a layperson's house and points out food to a bhikkhu (male monastic), and he eats it without objecting, that is the case.' 'Are there any who commit a Duṣkṛta (a type of monastic rule) because of what someone else says?' The Buddha said, 'Yes. If a bhikkhu, during the recitation of the precepts, when asked three times if he is pure, does not confess to others, that is the case.' 'As the Buddha said: 『If a bhikkhuni renounces the precepts, she may not receive them again.』 Is there a bhikkhuni who, having renounced the precepts, can receive them again without committing an offense?' The Buddha said, 'Yes. If a bhikkhuni, having renounced the precepts, changes her gender to become a man, it is not an offense for him to receive the precepts.' 'Are there any who are not bhikkhunis who commit no offenses of body or speech?' The Buddha said, 'Yes. If a bhikkhuni conceals a serious offense of another bhikkhuni, even until the ground is covered, she commits a Pārājika (defeat).' 'Are there any bhikkhus who commit four kinds of offenses and do not repent or confess, yet do not commit an offense?' The Buddha said, 'Yes. Those who change their gender are such cases.' 'Are there any bhikkhunis who commit five kinds of offenses and do not repent or confess, yet do not commit an offense?' The Buddha said, 'Yes. Those who change their gender are such cases.' 'Are there any bhikkhus who kill a person without committing a Pārājika?' The Buddha said, 'Yes. Those who kill by mistake are such cases.' 'Are there any bhikkhunis who commit sexual intercourse and are guilty of an offense?' The Buddha said, 'Yes. If a bhikkhuni sees another bhikkhuni engaging in sexual intercourse and conceals it, even until the ground is covered, that is the case.' Furthermore, it was asked: 'Is there a case where one commits a Pārājika from a certain action, and that same action constitutes a Saṃghāvaśeṣa (formal meeting offense)?' The Buddha said, 'Yes. If a bhikkhuni commits physical contact, it is a Pārājika. If a bhikkhu commits physical contact, it is a Saṃghāvaśeṣa.' Furthermore, it was asked: 'Is there a case where one commits a Pārājika from a certain action, and that same action constitutes a Pācittiya?' The Buddha said:
有。比丘尼見比丘尼惡罪，覆藏一夜犯波羅夷。比丘覆藏，犯波逸提。」
「頗有從是事犯波羅夷，即是事犯突吉羅耶？」佛言：「有。比丘尼隨順被擯比丘，三諫不止，犯波羅夷。比丘隨順，犯突吉羅。」
「頗有從是事犯僧伽婆尸沙，即是事犯波羅夷耶？」佛言：「有。比丘犯身相觸，是僧伽婆尸沙。比丘尼身相觸，是波羅夷。」
「頗有從是事犯僧伽婆尸沙，即是事犯波逸提耶？」佛言：「有。比丘故出精，僧伽婆尸沙。比丘尼故出精，波逸提。」
「頗有從是事犯波逸提，即是事犯僧伽婆尸沙耶？」佛言：「有。比丘尼故出精，波逸提。比丘故出精，僧伽婆尸沙。」
「頗有從是事犯波逸提，即是事犯波羅提提舍尼耶？」佛言：「有。比丘索美食，波逸提。比丘尼索美食，波羅提提舍尼。」
「頗有從是事犯波逸提，即是事犯突吉羅耶？」佛言：「有。比丘尼生草菜上大小便，波逸提。比丘，突吉羅。」
「頗有從是事犯波羅提提舍尼，即是事犯波逸提耶？」佛言：「有。若比丘尼索美食，波羅提提舍尼。比丘，波逸提。」
「頗有從是事犯波羅提提舍尼，即是事犯突吉羅耶？」佛言：「有。比丘學家中自手取食，波羅提提舍尼。比丘尼，突吉羅。」
【現代漢語翻譯】 現代漢語譯本： 『如果比丘尼看到其他比丘尼犯了嚴重的罪行，並隱瞞一夜，就會犯波羅夷罪（Parajika，斷頭罪，逐出僧團）。如果比丘隱瞞，則犯波逸提罪（Payantika，懺悔罪）。』
『有沒有從同一件事上，犯波羅夷罪，同時也犯突吉羅罪（Dukkata，惡作罪，輕罪）的？』佛說：『有。如果比丘尼順從被僧團驅逐的比丘，經過三次勸誡仍然不停止，就會犯波羅夷罪。如果比丘順從，則犯突吉羅罪。』
『有沒有從同一件事上，犯僧伽婆尸沙罪（Sanghavasesa，僧殘罪，僅次於波羅夷的重罪），同時也犯波羅夷罪的？』佛說：『有。如果比丘犯了身體上的互相接觸，這是僧伽婆尸沙罪。如果比丘尼犯了身體上的互相接觸，這是波羅夷罪。』
『有沒有從同一件事上，犯僧伽婆尸沙罪，同時也犯波逸提罪的？』佛說：『有。如果比丘故意遺精，這是僧伽婆尸沙罪。如果比丘尼故意遺精，這是波逸提罪。』
『有沒有從同一件事上，犯波逸提罪，同時也犯僧伽婆尸沙罪的？』佛說：『有。如果比丘尼故意遺精，這是波逸提罪。如果比丘故意遺精，這是僧伽婆尸沙罪。』
『有沒有從同一件事上，犯波逸提罪，同時也犯波羅提提舍尼罪（Patidesaniya，向人懺悔罪）的？』佛說：『有。如果比丘索要美食，這是波逸提罪。如果比丘尼索要美食，這是波羅提提舍尼罪。』
『有沒有從同一件事上，犯波逸提罪，同時也犯突吉羅罪的？』佛說：『有。如果比丘尼在生長的草菜上大小便，這是波逸提罪。如果是比丘，則是突吉羅罪。』
『有沒有從同一件事上，犯波羅提提舍尼罪，同時也犯波逸提罪的？』佛說：『有。如果比丘尼索要美食，這是波羅提提舍尼罪。如果是比丘，則是波逸提罪。』
『有沒有從同一件事上，犯波羅提提舍尼罪，同時也犯突吉羅罪的？』佛說：『有。如果比丘在俗人家中親手取食物，這是波羅提提舍尼罪。如果是比丘尼，則是突吉羅罪。』
【English Translation】 English version: 'If a Bhikkhuni (female monastic) sees another Bhikkhuni commit a grave offense and conceals it for one night, she commits a Parajika (defeat, expulsion from the Sangha). If a Bhikkhu (male monastic) conceals it, he commits a Payantika (expiation).'
'Is there a case where one commits a Parajika from a certain action, and also commits a Dukkata (wrongdoing, minor offense) from the same action?' The Buddha said, 'There is. If a Bhikkhuni follows a Bhikkhu who has been expelled, and does not stop after three admonishments, she commits a Parajika. If a Bhikkhu follows, he commits a Dukkata.'
'Is there a case where one commits a Sanghavasesa (formal meeting offense, requiring initial and subsequent meetings of the Sangha) from a certain action, and also commits a Parajika from the same action?' The Buddha said, 'There is. If a Bhikkhu commits physical contact, it is a Sanghavasesa. If a Bhikkhuni commits physical contact, it is a Parajika.'
'Is there a case where one commits a Sanghavasesa from a certain action, and also commits a Payantika from the same action?' The Buddha said, 'There is. If a Bhikkhu deliberately emits semen, it is a Sanghavasesa. If a Bhikkhuni deliberately emits semen, it is a Payantika.'
'Is there a case where one commits a Payantika from a certain action, and also commits a Sanghavasesa from the same action?' The Buddha said, 'There is. If a Bhikkhuni deliberately emits semen, it is a Payantika. If a Bhikkhu deliberately emits semen, it is a Sanghavasesa.'
'Is there a case where one commits a Payantika from a certain action, and also commits a Patidesaniya (confession offense) from the same action?' The Buddha said, 'There is. If a Bhikkhu asks for delicious food, it is a Payantika. If a Bhikkhuni asks for delicious food, it is a Patidesaniya.'
'Is there a case where one commits a Payantika from a certain action, and also commits a Dukkata from the same action?' The Buddha said, 'There is. If a Bhikkhuni urinates or defecates on growing grass or vegetables, it is a Payantika. If it is a Bhikkhu, it is a Dukkata.'
'Is there a case where one commits a Patidesaniya from a certain action, and also commits a Payantika from the same action?' The Buddha said, 'There is. If a Bhikkhuni asks for delicious food, it is a Patidesaniya. If it is a Bhikkhu, it is a Payantika.'
'Is there a case where one commits a Patidesaniya from a certain action, and also commits a Dukkata from the same action?' The Buddha said, 'There is. If a Bhikkhu takes food with his own hand in a layperson's house, it is a Patidesaniya. If it is a Bhikkhuni, it is a Dukkata.'
「頗有從是事犯突吉羅，即是事犯波逸提耶？」佛言：「有。比丘生草菜上大小便，突吉羅。比丘尼，波逸提。」
「頗有從是事犯突吉羅，即是事犯波羅提提舍尼耶？」佛言：「有。若比丘尼學家中自手取食，突吉羅。比丘，波羅提提舍尼。」
「頗有從是事犯無殘，即是事犯有殘耶？」佛言：「有。比丘尼犯不同四波羅夷者是無殘。比丘是有殘。」
「頗有從是事犯波羅夷，即是事不犯波羅夷耶？」佛言：「有。若比丘尼身觸男子者，犯波羅夷。比丘身相觸女人者，非波羅夷。比丘尼覆藏他犯，是波羅夷。比丘覆藏他犯，非波羅夷。比丘尼隨順被擯比丘，犯波羅夷。比丘隨順，非波羅夷。」
「頗有從是事犯僧伽婆尸沙，即是事不犯耶？」佛言：「有。若比丘犯身相觸，是僧伽婆尸沙。比丘尼，非僧伽婆尸沙。比丘故出精，犯僧伽婆尸沙。比丘尼故出精，非僧伽婆尸沙。比丘尼恃勢言人，犯僧伽婆尸沙。比丘恃勢言人，非僧伽婆尸沙。」
「頗有從是事犯波逸提，即是事不犯波逸提？」「若比丘尼故出精，犯波逸提。比丘故出精，非波逸提。比丘索美食，犯波逸提。比丘尼索美食，非波逸提。比丘尼生草上大小便，犯波逸提。比丘生草上大小便，非波逸提。」
「頗有
【現代漢語翻譯】 現代漢語譯本 『有沒有從這件事犯突吉羅（Dukkata，輕罪），也就是這件事犯波逸提耶（Pacittiya，墮罪）？』佛說：『有。比丘（Bhikkhu，男性出家人）在草菜上大小便，犯突吉羅。比丘尼（Bhikkhuni，女性出家人），犯波逸提。』 『有沒有從這件事犯突吉羅（Dukkata，輕罪），也就是這件事犯波羅提提舍尼耶（Patidesaniya，應懺悔罪）？』佛說：『有。如果比丘尼在俗人家中親手取食，犯突吉羅。比丘，犯波羅提提舍尼。』 『有沒有從這件事犯無殘罪，也就是這件事犯有殘罪？』佛說：『有。比丘尼犯了不同於四波羅夷（Parajika，斷頭罪）的罪，是無殘罪。比丘是有殘罪。』 『有沒有從這件事犯波羅夷（Parajika，斷頭罪），也就是這件事不犯波羅夷？』佛說：『有。如果比丘尼的身體接觸男子，犯波羅夷。比丘的身體接觸女人，不犯波羅夷。比丘尼隱瞞他人所犯的罪，是波羅夷。比丘隱瞞他人所犯的罪，不是波羅夷。比丘尼隨順被擯棄的比丘，犯波羅夷。比丘隨順被擯棄的比丘，不犯波羅夷。』 『有沒有從這件事犯僧伽婆尸沙（Sanghadisesa，僧殘罪），也就是這件事不犯僧伽婆尸沙？』佛說：『有。如果比丘犯了身體接觸，是僧伽婆尸沙。比丘尼，不是僧伽婆尸沙。比丘故意遺精，犯僧伽婆尸沙。比丘尼故意遺精，不是僧伽婆尸沙。比丘尼仗勢而言人，犯僧伽婆尸沙。比丘仗勢而言人，不是僧伽婆尸沙。』 『有沒有從這件事犯波逸提（Pacittiya，墮罪），也就是這件事不犯波逸提？』『如果比丘尼故意遺精，犯波逸提。比丘故意遺精，不犯波逸提。比丘索要美食，犯波逸提。比丘尼索要美食，不犯波逸提。比丘尼在草上大小便，犯波逸提。比丘在草上大小便，不犯波逸提。』 『有沒有……』
【English Translation】 English version 『Is there a case where committing something results in a Dukkata (misdeed), and that same thing results in a Pacittiya (expiable offense)?』 The Buddha said, 『Yes. If a Bhikkhu (male monastic) urinates or defecates on grass or vegetables, it's a Dukkata. For a Bhikkhuni (female monastic), it's a Pacittiya.』 『Is there a case where committing something results in a Dukkata (misdeed), and that same thing results in a Patidesaniya (offense requiring confession)?』 The Buddha said, 『Yes. If a Bhikkhuni takes food with her own hand in a layperson's house, it's a Dukkata. For a Bhikkhu, it's a Patidesaniya.』 『Is there a case where committing something results in an offense without remainder, and that same thing results in an offense with remainder?』 The Buddha said, 『Yes. A Bhikkhuni committing an offense different from the four Parajikas (defeat), is an offense without remainder. For a Bhikkhu, it is an offense with remainder.』 『Is there a case where committing something results in a Parajika (defeat), and that same thing does not result in a Parajika?』 The Buddha said, 『Yes. If a Bhikkhuni's body touches a man, it's a Parajika. If a Bhikkhu's body touches a woman, it's not a Parajika. If a Bhikkhuni conceals another's offense, it's a Parajika. If a Bhikkhu conceals another's offense, it's not a Parajika. If a Bhikkhuni follows an expelled Bhikkhu, it's a Parajika. If a Bhikkhu follows, it's not a Parajika.』 『Is there a case where committing something results in a Sanghadisesa (formal meeting offense), and that same thing does not result in a Sanghadisesa?』 The Buddha said, 『Yes. If a Bhikkhu commits bodily contact, it's a Sanghadisesa. For a Bhikkhuni, it's not a Sanghadisesa. If a Bhikkhu intentionally emits semen, it's a Sanghadisesa. If a Bhikkhuni intentionally emits semen, it's not a Sanghadisesa. If a Bhikkhuni relies on power to speak against someone, it's a Sanghadisesa. If a Bhikkhu relies on power to speak against someone, it's not a Sanghadisesa.』 『Is there a case where committing something results in a Pacittiya (expiable offense), and that same thing does not result in a Pacittiya?』 『If a Bhikkhuni intentionally emits semen, it's a Pacittiya. If a Bhikkhu intentionally emits semen, it's not a Pacittiya. If a Bhikkhu asks for delicious food, it's a Pacittiya. If a Bhikkhuni asks for delicious food, it's not a Pacittiya. If a Bhikkhuni urinates or defecates on grass, it's a Pacittiya. If a Bhikkhu urinates or defecates on grass, it's not a Pacittiya.』 『Is there a case where...』
從是事犯波羅提提舍尼，即是事不犯波羅提提舍尼耶？」佛言：「有。若比丘學家中自手取食，犯波羅提提舍尼。比丘尼，非波羅提提舍尼。比丘尼自索美食，犯波羅提提舍尼。比丘自索美食，非波羅提提舍尼。」
「頗有是事犯突吉羅，即是事不犯突吉羅耶？」佛言：「有。若比丘生草菜上大小便，犯突吉羅。比丘尼生草菜上大小便，非突吉羅。」
「頗有得脫時犯、犯時得脫耶？」佛言：「有。若比丘犯僧伽婆尸沙，作出罪羯磨時，著革屣覆兩肩、幞頭、殺草木、指畫地，是名得脫時犯。犯時得脫者，若比丘污他家時轉根，是名犯時得脫。」
「頗有舍、有結耶？」佛言：「有。若舍界時結聚落界。」「若去者為何所去？」佛言：「界。」
爾時長老優波離問佛：「若論毗尼時從何處求？」佛言：「應從比丘、比丘尼戒中求；七法、八法、增一中求；同不同中求。若無根可轉，不入佛法不取滅，終不取滅。」「為是誰耶？」佛言：「化人是。」「若殺化人得何罪？」佛言：「得偷蘭遮。」「應以何悔過？」佛言：「作偷蘭遮悔過。」
十誦律卷第五十一 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十二(第九誦之一)
後秦北印度三藏弗若多
【現代漢語翻譯】 現代漢語譯本 『從此事構成波羅提提舍尼（Patidesaniya，應懺悔罪），那麼此事就不構成波羅提提舍尼嗎？』佛說：『有。如果比丘（bhikkhu，男性出家人）在俗人家中親自取食，構成波羅提提舍尼。比丘尼（bhikkhuni，女性出家人），則不構成波羅提提舍尼。比丘尼自己索要美食，構成波羅提提舍尼。比丘自己索要美食，則不構成波羅提提舍尼。』 『有沒有這樣的事，構成突吉羅（dukkhata，惡作罪），那麼此事就不構成突吉羅嗎？』佛說：『有。如果比丘在生長的草菜上大小便，構成突吉羅。比丘尼在生長的草菜上大小便，則不構成突吉羅。』 『有沒有得到解脫時反而構成犯罪，犯罪時反而得到解脫的情況？』佛說：『有。如果比丘犯僧伽婆尸沙（sanghavasesa，僧殘罪），在進行出罪羯磨（kamma，儀式）時，穿著革屣（皮鞋）覆蓋雙肩、包著頭巾、毀壞草木、用手指在地上畫，這叫做得到解脫時反而構成犯罪。犯罪時反而得到解脫的情況是，如果比丘在玷污他人家庭時轉移性根，這叫做犯罪時反而得到解脫。』 『有沒有捨棄，又有結界的情況？』佛說：『有。如果捨棄界限時，結聚落界。』『如果離開的人要到哪裡去？』佛說：『到界限。』 當時，長老優波離（Upali）問佛：『如果討論毗尼（vinaya，戒律）時，應該從哪裡尋求？』佛說：『應該從比丘、比丘尼的戒律中尋求；從七法、八法、增一中尋求；從相同與不同中尋求。如果沒有根可以轉移，不進入佛法，不取滅，最終也不會取滅。』『這是指誰？』佛說：『是化人。』『如果殺死化人會得到什麼罪？』佛說：『得到偷蘭遮（thullaccaya，粗罪）。』『應該用什麼來懺悔？』佛說：『作偷蘭遮懺悔。』 《十誦律》卷第五十一 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第五十二（第九誦之一） 後秦北印度三藏弗若多羅譯
【English Translation】 English version 'From this matter arises a Patidesaniya (that which ought to be confessed), does that mean this matter does not arise a Patidesaniya?' The Buddha said, 'Yes. If a bhikkhu (monk) takes food with his own hand in a layperson's house, it constitutes a Patidesaniya. For a bhikkhuni (nun), it is not a Patidesaniya. If a bhikkhuni asks for delicious food for herself, it constitutes a Patidesaniya. If a bhikkhu asks for delicious food for himself, it does not constitute a Patidesaniya.' 'Is there a matter that constitutes a Dukkata (an offense of wrong-doing), does that mean this matter does not constitute a Dukkata?' The Buddha said, 'Yes. If a bhikkhu urinates or defecates on growing grass or vegetables, it constitutes a Dukkata. If a bhikkhuni urinates or defecates on growing grass or vegetables, it does not constitute a Dukkata.' 'Is there a case where one commits an offense when one is being liberated, or one is liberated when one commits an offense?' The Buddha said, 'Yes. If a bhikkhu commits a Sanghavasesa (an offense requiring a meeting of the Sangha), when performing the act of expiation (kamma), he wears leather shoes covering both shoulders, wraps his head, destroys plants, or draws on the ground with his finger, this is called committing an offense when one is being liberated. Being liberated when one commits an offense is, if a bhikkhu transfers his sexual organ while defiling another's family, this is called being liberated when one commits an offense.' 'Is there a case of abandoning, and also establishing a boundary?' The Buddha said, 'Yes. If one abandons a boundary, one establishes a village boundary.' 'If those who leave, where do they go?' The Buddha said, 'To the boundary.' At that time, the Elder Upali asked the Buddha, 'If discussing the Vinaya (monastic discipline), from where should one seek?' The Buddha said, 'One should seek from the precepts of bhikkhus and bhikkhunis; seek from the seven Dharmas, eight Dharmas, and the Ekottara (increasing by one); seek from the similar and the dissimilar. If there is no root to be transferred, one does not enter the Buddha's Dharma, one does not take extinction, and ultimately one does not take extinction.' 'Who is this referring to?' The Buddha said, 'It is a created being.' 'If one kills a created being, what offense does one incur?' The Buddha said, 'One incurs a Thullaccaya (a grave offense).' 'With what should one confess?' The Buddha said, 'Confess with a Thullaccaya.' Sarvastivada Vinaya Pitaka, Scroll 51 Taisho Tripitaka Volume 23, No. 1435 Sarvastivada Vinaya Pitaka Sarvastivada Vinaya Pitaka, Scroll 52 (First of the Ninth Recitation) Translated by Tripiṭaka Punyatara from Northern India of the Later Qin Dynasty
羅譯
比丘中優波離問部問淫第一
佛在毗耶離國，長老優波離往詣佛所，頭面禮足於一面坐，問佛言：「若比丘咒術自作畜生形行淫，得波羅夷不？」佛言：「若自憶念我是比丘，得波羅夷。若不憶念，偷蘭遮。」
又問：「若二比丘咒術，俱作畜生形共行淫，得波羅夷不？」佛言：「若自憶念我是比丘，得波羅夷。若不憶念，得偷蘭遮。」
又問：「如佛所說：『與非人女行淫，得波羅夷。』云何是非人女？」答：「可得捉者是。」
又問：「口中行淫齊何處得波羅夷？」答：「節過齒，得波羅夷。」
又問：「女人身作兩段，比丘還續行淫，得波羅夷不？」答言：「得。」
又問：「女人頭斷，口中行淫，得波羅夷不？」答言：「得。」
又問：「女人頭斷，于大小便道行淫，得波羅夷不？」答言：「得。」
又問：「余身份處作孔于中行淫，得波羅夷不？」答言：「不得，得偷蘭遮。若出精，得僧伽婆尸沙。」
又問：「若齒外唇里行淫得何罪？」答：「得偷蘭遮。若出精，得僧伽婆尸沙。」
又問：「如佛所說：『三道中行淫，得波羅夷。』頗有比丘三道中行淫不得波羅夷耶？」答言：「若不觸四邊、若屈，得偷蘭遮。若出精，得僧
【現代漢語翻譯】 現代漢語譯本 比丘中優波離問關於性行為的第一組問題
佛陀在毗耶離國（Vaishali，古印度城市）時，長老優波離（Upali，佛陀十大弟子之一，持戒第一）前往佛陀處，頂禮佛足后在一旁坐下，向佛陀請教：『如果比丘使用咒術，將自己變成畜生的形狀然後行淫，是否觸犯波羅夷（Parajika，斷頭罪）？』佛陀回答：『如果他自己還記得自己是比丘，就觸犯波羅夷。如果他不記得，則觸犯偷蘭遮（Sthullatyaya，重罪）。』
優波離又問：『如果兩個比丘都使用咒術，各自變成畜生的形狀然後共同行淫，是否觸犯波羅夷？』佛陀回答：『如果他們自己還記得自己是比丘，就觸犯波羅夷。如果他們不記得，則觸犯偷蘭遮。』
優波離又問：『如同佛陀您所說：與非人女行淫，觸犯波羅夷。』什麼是非人女？』佛陀回答：『可以觸控到的就是。』
優波離又問：『在口中行淫，到什麼程度會觸犯波羅夷？』佛陀回答：『超過牙齒的界限，就觸犯波羅夷。』
優波離又問：『如果女人的身體被分成兩段，比丘將她們重新連線起來然後行淫，是否觸犯波羅夷？』佛陀回答：『觸犯。』
優波離又問：『如果女人的頭被砍斷，比丘在她的口中行淫，是否觸犯波羅夷？』佛陀回答：『觸犯。』
優波離又問：『如果女人的頭被砍斷，比丘在她的排泄道行淫，是否觸犯波羅夷？』佛陀回答：『觸犯。』
優波離又問：『如果在身體的其他部位開孔，然後在孔中行淫，是否觸犯波羅夷？』佛陀回答：『不觸犯，觸犯偷蘭遮。如果射精，則觸犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。』
優波離又問：『如果在牙齒外面、嘴唇裡面行淫，會犯什麼罪？』佛陀回答：『觸犯偷蘭遮。如果射精，則觸犯僧伽婆尸沙。』
優波離又問：『如同佛陀您所說：在三個孔道中行淫，觸犯波羅夷。』是否有比丘在三個孔道中行淫，卻不觸犯波羅夷的情況？』佛陀回答：『如果不觸及四邊，或者彎曲，則觸犯偷蘭遮。如果射精，則觸犯僧伽婆尸沙。』
【English Translation】 English version Upali's Questions on Sexual Intercourse Among Bhikkhus, Question Set 1
When the Buddha was in Vaishali (an ancient city in India), the elder Upali (considered foremost in discipline among the Buddha's ten great disciples) went to the Buddha, bowed his head to his feet, and sat to one side. He asked the Buddha: 'If a bhikkhu uses incantations to transform himself into the form of an animal and then engages in sexual intercourse, does he commit Parajika (expulsion)?' The Buddha replied: 'If he remembers that he is a bhikkhu, he commits Parajika. If he does not remember, he commits Sthullatyaya (a grave offense).'
Upali further asked: 'If two bhikkhus use incantations, each transforming himself into the form of an animal, and then engage in sexual intercourse together, do they commit Parajika?' The Buddha replied: 'If they remember that they are bhikkhus, they commit Parajika. If they do not remember, they commit Sthullatyaya.'
Upali further asked: 'As the Buddha has said: 'Engaging in sexual intercourse with a non-human female constitutes Parajika.' What is a non-human female?' The Buddha replied: 'One that can be touched.'
Upali further asked: 'In the case of oral sex, at what point does it constitute Parajika?' The Buddha replied: 'When it goes beyond the teeth, it constitutes Parajika.'
Upali further asked: 'If a woman's body is cut into two pieces, and a bhikkhu reattaches them and then engages in sexual intercourse, does he commit Parajika?' The Buddha replied: 'He does.'
Upali further asked: 'If a woman's head is cut off, and a bhikkhu engages in sexual intercourse in her mouth, does he commit Parajika?' The Buddha replied: 'He does.'
Upali further asked: 'If a woman's head is cut off, and a bhikkhu engages in sexual intercourse in her excretory passage, does he commit Parajika?' The Buddha replied: 'He does.'
Upali further asked: 'If a hole is made in another part of the body, and sexual intercourse is engaged in within that hole, does it constitute Parajika?' The Buddha replied: 'It does not, it constitutes Sthullatyaya. If there is ejaculation, it constitutes Sanghavasesa (a formal meeting offense).'
Upali further asked: 'If sexual intercourse takes place outside the teeth but inside the lips, what offense is committed?' The Buddha replied: 'Sthullatyaya. If there is ejaculation, it constitutes Sanghavasesa.'
Upali further asked: 'As the Buddha has said: 'Engaging in sexual intercourse in the three orifices constitutes Parajika.' Are there cases where a bhikkhu engages in sexual intercourse in the three orifices but does not commit Parajika?' The Buddha replied: 'If the four sides are not touched, or if it is bent, it constitutes Sthullatyaya. If there is ejaculation, it constitutes Sanghavasesa.'
伽婆尸沙。」
又問：「如佛所說：『女人命終形體不壞行淫，得波羅夷。』云何名形壞？」答：「若女根爛、若墮、若干、若蟲嚙，是處行淫不得波羅夷，得偷蘭遮。若出精，得僧伽婆尸沙。」
又問：「云何命終形體不壞？」答：「若女根不爛、不墮、不幹、不蟲嚙，是中行淫得波羅夷。」
又問：「如佛所說：『若死女人身體不壞共行淫，得波羅夷。』云何死女人身壞？」答：「若女根爛、若墮、若干、若脹若蟲嚙，是中行淫不得波羅夷，得偷蘭遮。若出精，僧伽婆尸沙。」
又問：「云何死女人名不壞？」答：「若女根不爛、不墮、不幹、不脹、不蟲嚙，是中行淫得波羅夷。」
又問：「若於熱豬肉中行淫，得波羅夷不？」答：「不得，得偷蘭遮。若出精，僧伽婆尸沙。」
又問：「有比丘獨入空舍，得波羅夷不？」答言：「有。如藍婆那比丘、弱脊比丘是。」
又問：「若女人身破裂，比丘還合共行淫，得波羅夷不？」答：「不得波羅夷，得偷蘭遮。若出精，僧伽婆尸沙。」
又問：「如佛所說：『若比丘裹男根於三道中行淫，得波羅夷。』頗有裹而入不得波羅夷耶？」答曰：「有。以厚衣、厚皮、厚木皮、若竹𥯤葉裹，如是行淫不得波羅夷，得偷蘭遮
【現代漢語翻譯】 現代漢語譯本 問：『伽婆尸沙（僧殘，僅次於波羅夷的重罪）。』
又問：『如佛所說：『女人命終形體不壞行淫，得波羅夷（斷頭罪，最重的罪）。』云何名形壞？』答：『若女根爛、若墮、若干、若蟲嚙，是處行淫不得波羅夷，得偷蘭遮（中等罪）。若出精，得僧伽婆尸沙（僧殘）。』
又問：『云何命終形體不壞？』答：『若女根不爛、不墮、不幹、不蟲嚙，是中行淫得波羅夷。』
又問：『如佛所說：『若死女人身體不壞共行淫，得波羅夷。』云何死女人身壞？』答：『若女根爛、若墮、若干、若脹若蟲嚙，是中行淫不得波羅夷，得偷蘭遮。若出精，僧伽婆尸沙。』
又問：『云何死女人名不壞？』答：『若女根不爛、不墮、不幹、不脹、不蟲嚙，是中行淫得波羅夷。』
又問：『若於熱豬肉中行淫，得波羅夷不？』答：『不得，得偷蘭遮。若出精，僧伽婆尸沙。』
又問：『有比丘獨入空舍，得波羅夷不？』答言：『有。如藍婆那（Lambana）比丘、弱脊比丘是。』
又問：『若女人身破裂，比丘還合共行淫，得波羅夷不？』答：『不得波羅夷，得偷蘭遮。若出精，僧伽婆尸沙。』
又問：『如佛所說：『若比丘裹男根於三道中行淫，得波羅夷。』頗有裹而入不得波羅夷耶？』答曰：『有。以厚衣、厚皮、厚木皮、若竹𥯤葉裹，如是行淫不得波羅夷，得偷蘭遮。
【English Translation】 English version Question: 'Sanghavasesa (a serious offense second only to Parajika).'
Question: 'As the Buddha said: 'If a monk engages in sexual intercourse with a woman who has died but whose body is intact, he commits a Parajika (the most severe offense, resulting in expulsion).' What constitutes a 'damaged' form?' Answer: 'If the woman's genitals are rotten, fallen off, dry, or eaten by worms, engaging in sexual intercourse in such a case does not constitute a Parajika, but a Thullanacca (a moderate offense). If there is ejaculation, it constitutes a Sanghavasesa.'
Question: 'What constitutes an 'intact' body after death?' Answer: 'If the woman's genitals are not rotten, have not fallen off, are not dry, and are not eaten by worms, engaging in sexual intercourse in such a case constitutes a Parajika.'
Question: 'As the Buddha said: 'If a monk engages in sexual intercourse with a dead woman whose body is intact, he commits a Parajika.' What constitutes a 'damaged' dead woman's body?' Answer: 'If the woman's genitals are rotten, fallen off, dry, swollen, or eaten by worms, engaging in sexual intercourse in such a case does not constitute a Parajika, but a Thullanacca. If there is ejaculation, it constitutes a Sanghavasesa.'
Question: 'What constitutes a dead woman whose body is 'not damaged'?' Answer: 'If the woman's genitals are not rotten, have not fallen off, are not dry, not swollen and are not eaten by worms, engaging in sexual intercourse in such a case constitutes a Parajika.'
Question: 'If one engages in sexual intercourse with hot pork, does it constitute a Parajika?' Answer: 'No, it constitutes a Thullanacca. If there is ejaculation, it constitutes a Sanghavasesa.'
Question: 'If a monk enters an empty house alone, does it constitute a Parajika?' The answer is: 'Yes. Like the monk Lambana (Lambana) and the monk with a weak spine.'
Question: 'If a woman's body is broken, and a monk joins it together and engages in sexual intercourse, does it constitute a Parajika?' Answer: 'It does not constitute a Parajika, but a Thullanacca. If there is ejaculation, it constitutes a Sanghavasesa.'
Question: 'As the Buddha said: 'If a monk wraps his penis and engages in sexual intercourse in the three paths, he commits a Parajika.' Is there a case where wrapping it and entering does not constitute a Parajika?' The answer is: 'Yes. If it is wrapped with thick cloth, thick leather, thick bark, or bamboo sheath leaves, engaging in sexual intercourse in this way does not constitute a Parajika, but a Thullanacca.'
。若出精，得僧伽婆尸沙。」
又問：「頗有比丘行淫不得波羅夷耶？」答：「有！若先破戒、若賊住、若先來白衣。」
又問：「頗有不受具戒人行淫得波羅夷耶？」答：「有！與學沙彌是也。」
問盜事第二
佛在王舍城，優波離問佛：「若比丘於二部眾各八十人，身在眾數中，若口語、若取籌，得何罪？」佛言：「得偷蘭遮。若言：『我在數中故妄語。』得波逸提。」「云何得波羅夷？」答：「若物從他手入己手，得波羅夷。」
又問：「有比丘非錢、非衣物不覆藏取，以盜心移置異處，得波羅夷不？」答：「得。若樗蒲以盜心轉齒是。」
又問：「若比丘到賊所語賊言：『去來！我知物處。』而實不知，得何罪？」答：「故妄語，得波夜提。知賊不能得彼物不應說故，得突吉羅。若示是物得五錢、若直五錢物入手中，得波羅夷。」
又問：「若比丘過關邏應輸稅物而不輸，得何罪？」答：「得波羅夷。若估客語比丘：『與我過是物。』比丘與過，若稅物直五錢以上，得波羅夷。若估客到關邏，語比丘言：『與我過是物，稅直當與比丘半。』比丘若過是物，稅直乃至五錢、若直五錢，得波羅夷。若估客到關，語比丘言：『與我過是物，稅直盡與汝。』比丘若過是稅
【現代漢語翻譯】 現代漢語譯本：若（比丘）在出精時，便觸犯僧伽婆尸沙（Sanghavasesa，僧團殘罪）。
又問：『有沒有比丘行淫卻不觸犯波羅夷（Parajika，斷頭罪）的？』答：『有！如果（該比丘）先已破戒、或是賊住（冒充比丘的賊人）、或是先前就是白衣（在家之人）。』
又問：『有沒有未受具足戒的人行淫卻觸犯波羅夷（Parajika，斷頭罪）的？』答：『有！與學戒沙彌（Sramanera，沙彌）行淫就是這種情況。』
問盜戒第二
佛陀在王舍城（Rajagrha）時，優波離（Upali）問佛：『如果比丘在兩個僧團（二部眾）各有八十人的情況下，身在僧眾之中，無論是口頭唱數還是取籌，會犯什麼罪？』佛說：『觸犯偷蘭遮（Sthulatyaya，大罪）。如果（比丘）說：『我在數中，所以我妄語。』則觸犯波逸提（Pacittiya，小罪）。』『怎樣會觸犯波羅夷（Parajika，斷頭罪）呢？』答：『如果財物從他人之手進入自己之手，便觸犯波羅夷（Parajika，斷頭罪）。』
又問：『有比丘不是偷錢財、也不是偷衣物，沒有隱藏地拿取，而是以盜心將東西移到別處，會觸犯波羅夷（Parajika，斷頭罪）嗎？』答：『會。如果玩樗蒲（一種賭博遊戲）時，以盜心撥動齒輪就是這種情況。』
又問：『如果比丘到盜賊那裡，對盜賊說：『去吧！我知道東西在哪裡。』但實際上並不知道，會犯什麼罪？』答：『故意妄語，觸犯波夜提（Pacittiya，小罪）。明知盜賊無法得到那件東西卻說了，觸犯突吉羅（Dukkata，惡作罪）。如果指示的物品價值五錢，或者直接得到價值五錢的物品，便觸犯波羅夷（Parajika，斷頭罪）。』
又問：『如果比丘通過關卡，本應繳納稅款的物品卻沒有繳納，會犯什麼罪？』答：『觸犯波羅夷（Parajika，斷頭罪）。如果商人對（該）比丘說：『請你幫我把這些東西帶過去。』比丘幫他帶過去，如果稅款價值五錢以上，便觸犯波羅夷（Parajika，斷頭罪）。如果商人到了關卡，對比丘說：『請你幫我把這些東西帶過去，稅款的一半給你。』比丘如果幫他帶過去，稅款價值達到五錢或超過五錢，便觸犯波羅夷（Parajika，斷頭罪）。如果商人到了關卡，對比丘說：『請你幫我把這些東西帶過去，稅款全部給你。』比丘如果幫他帶稅
【English Translation】 English version: If (a bhikkhu) experiences ejaculation, he commits a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).
Furthermore, (Upali) asked: 'Are there instances where a bhikkhu engages in sexual intercourse but does not incur a Parajika (Parajika, expulsion offense)?' The Buddha answered: 'Yes! If (the bhikkhu) has previously broken his vows, or is a thief residing (impersonating a bhikkhu), or was originally a layman (a householder).'
Furthermore, (Upali) asked: 'Are there instances where a person who has not received full ordination engages in sexual intercourse and incurs a Parajika (Parajika, expulsion offense)?' The Buddha answered: 'Yes! Engaging in sexual intercourse with a Sramanera (Sramanera, novice monk) who is learning the precepts is such a case.'
The Second Inquiry Concerning Theft
When the Buddha was in Rajagrha (Rajagrha), Upali (Upali) asked the Buddha: 'If a bhikkhu is among two assemblies (two groups of monks), each with eighty members, and whether he speaks aloud or takes a counting token, what offense does he incur?' The Buddha said: 'He incurs a Sthulatyaya (Sthulatyaya, grave offense). If (the bhikkhu) says: 'I am among the counters, therefore I lied,' he incurs a Pacittiya (Pacittiya, minor offense).' 'How does one incur a Parajika (Parajika, expulsion offense)?' The Buddha answered: 'If an object passes from another's hand into one's own hand, one incurs a Parajika (Parajika, expulsion offense).'
Furthermore, (Upali) asked: 'If a bhikkhu does not steal money or clothing, and does not take something secretively, but with the intention to steal, moves an object to another place, does he incur a Parajika (Parajika, expulsion offense)?' The Buddha answered: 'Yes. If, while playing dice (a gambling game), one moves the gears with the intention to steal, that is such a case.'
Furthermore, (Upali) asked: 'If a bhikkhu goes to a thief and says to the thief: 'Go! I know where the object is,' but in reality does not know, what offense does he incur?' The Buddha answered: 'Intentionally lying incurs a Pacittiya (Pacittiya, minor offense). Knowing that the thief cannot obtain that object, yet speaking, incurs a Dukkata (Dukkata, offense of wrong-doing). If the indicated object is worth five coins, or if one directly obtains an object worth five coins, one incurs a Parajika (Parajika, expulsion offense).'
Furthermore, (Upali) asked: 'If a bhikkhu passes through a checkpoint with goods that should have been taxed, but the tax is not paid, what offense does he incur?' The Buddha answered: 'He incurs a Parajika (Parajika, expulsion offense). If a merchant says to (the) bhikkhu: 'Please help me carry these goods across.' If the bhikkhu helps him carry them across, and if the tax is worth more than five coins, he incurs a Parajika (Parajika, expulsion offense). If a merchant arrives at a checkpoint and says to the bhikkhu: 'Please help me carry these goods across, and I will give you half of the tax.' If the bhikkhu helps him carry them across, and the tax is worth five coins or more, he incurs a Parajika (Parajika, expulsion offense). If a merchant arrives at a checkpoint and says to the bhikkhu: 'Please help me carry these goods across, and I will give you all of the tax.' If the bhikkhu helps him carry the tax
物，乃至五錢若直五錢，得波羅夷。若估客到關，應輸稅物，比丘示異道令過，斷官稅物，是稅物乃至五錢、若直五錢，得波羅夷。若估客應輸稅物未到關，比丘示異道令過，是稅物乃至五錢、若直五錢，斷官稅物故，得偷蘭遮。」
又問：「頗有比丘過關應輸稅物乃至五錢、若直五錢，不得波羅夷罪耶？」答曰：「有。若餘人著衣囊中若針筒中，是比丘不知，無罪。若持物飛過，無罪。難數物持過，偷蘭遮。不可數物持過，波羅夷。非關處過，偷蘭遮。關處過，波羅夷。」
又問：「有六種取他物：苦切取、輕慢取、以他名字取、抵突取、受寄取、出息取。是六種取中，何等取得波羅夷？」答：「除出息取，余取得波羅夷。若具足取，得波羅夷。不具足取，偷蘭遮。」
又問：「若盜佛舍利得何罪？」答曰：「偷蘭遮。若尊敬心作是念：『佛亦我師。』清凈心取無罪。」
又問：「若盜經卷得何罪？」答曰：「隨計價直犯。若不直五錢，偷蘭遮。」
又問：「若盜塔寺精舍中供養具，得波羅夷不？」答：「是物若有守護，隨計直犯。若不直五錢，偷蘭遮。」
又問：「常入出檀越家比丘語婦言：『汝夫與我爾所物。』得何罪？」答：「若詐稱夫語，故妄語得波夜提。若得物直
【現代漢語翻譯】 現代漢語譯本： 如果盜取價值五錢或以上的物品，構成波羅夷罪（Pārājika，斷頭罪，佛教戒律中最重的罪）。如果商人到達關口，應該繳納稅款的貨物，比丘（bhikkhu，佛教出家人）指示其他道路讓他通過，逃避了官府的稅收，這稅物價值五錢或以上，構成波羅夷罪。如果商人應該繳納稅款的貨物尚未到達關口，比丘指示其他道路讓他通過，逃避了官府的稅收，這稅物價值五錢或以上，因為逃稅的緣故，構成偷蘭遮罪（sthūlātyaya，僅次於波羅夷的重罪）。
又問：『是否有比丘通過關口，應繳納稅款的物品價值五錢或以上，卻不構成波羅夷罪的情況呢？』回答說：『有。如果其他人將物品放在衣服口袋裡、或者針筒里，而這位比丘不知情，就沒有罪。如果持物飛過關口，沒有罪。如果攜帶難以計數的物品通過關口，構成偷蘭遮罪。如果攜帶不可計數的物品通過關口，構成波羅夷罪。如果從非關口的地方通過，構成偷蘭遮罪。如果從關口的地方通過，構成波羅夷罪。』
又問：『有六種取得他人財物的方式：強取、輕慢取、以他人名義取、抵賴取、受寄取、出息取。這六種取得方式中，哪種取得方式構成波羅夷罪？』回答說：『除了出息取（收取利息），其餘的取得方式都可能構成波羅夷罪。如果完全具備盜取的條件，構成波羅夷罪。如果不完全具備盜取的條件，構成偷蘭遮罪。』
又問：『如果盜取佛舍利（Buddha's relics）會得到什麼罪？』回答說：『偷蘭遮罪。如果以尊敬的心，並且這樣想：『佛也是我的老師。』以清凈的心取走，沒有罪。』
又問：『如果盜取經卷會得到什麼罪？』回答說：『根據經卷的價值來定罪。如果價值不足五錢，構成偷蘭遮罪。』
又問：『如果盜取塔寺精舍（vihāra，佛教寺院）中供養的物品，會構成波羅夷罪嗎？』回答說：『如果這些物品有人守護，根據物品的價值來定罪。如果價值不足五錢，構成偷蘭遮罪。』
又問：『經常出入施主家的比丘對（施主的）妻子說：『你丈夫給了我這些東西。』會得到什麼罪？』回答說：『如果虛假地聲稱是丈夫說的，犯了妄語罪，構成波逸提罪（pāyantika，一種輕罪）。如果因此得到了財物，價值……』
【English Translation】 English version: If one steals an item worth five coins or more, it constitutes a Pārājika (the most severe offense in Buddhist monastic rules, resulting in expulsion). If a merchant arrives at a customs checkpoint with goods subject to taxation, and a bhikkhu (Buddhist monk) directs him to an alternative route to evade the official tax, and the value of the tax evaded is five coins or more, it constitutes a Pārājika offense. If a merchant has goods subject to taxation that have not yet reached the customs checkpoint, and a bhikkhu directs him to an alternative route to evade the official tax, and the value of the tax evaded is five coins or more, due to the act of tax evasion, it constitutes a sthūlātyaya offense (a serious offense second only to Pārājika).
Furthermore, it is asked: 'Are there instances where a bhikkhu passes through a customs checkpoint with goods subject to taxation worth five coins or more, but does not incur a Pārājika offense?' The answer is: 'Yes. If someone else places the item in a clothing pocket or needle case, and the bhikkhu is unaware, there is no offense. If one flies over the checkpoint with the item, there is no offense. If one carries numerous items that are difficult to count through the checkpoint, it constitutes a sthūlātyaya offense. If one carries uncountable items through the checkpoint, it constitutes a Pārājika offense. If one passes through a non-checkpoint area, it constitutes a sthūlātyaya offense. If one passes through a checkpoint area, it constitutes a Pārājika offense.'
Furthermore, it is asked: 'There are six ways of taking another's property: taking by force, taking with contempt, taking in another's name, taking by denial, taking what is entrusted, and taking interest. Among these six ways of taking, which way of taking constitutes a Pārājika offense?' The answer is: 'Except for taking interest, the remaining ways of taking can constitute a Pārājika offense. If all the conditions for theft are met, it constitutes a Pārājika offense. If the conditions for theft are not fully met, it constitutes a sthūlātyaya offense.'
Furthermore, it is asked: 'What offense is incurred if one steals the Buddha's relics (Buddha's relics)?' The answer is: 'A sthūlātyaya offense. If one takes it with a respectful heart, thinking: 'The Buddha is also my teacher,' and takes it with a pure heart, there is no offense.'
Furthermore, it is asked: 'What offense is incurred if one steals scriptures?' The answer is: 'The offense is determined according to the value of the scriptures. If the value is less than five coins, it constitutes a sthūlātyaya offense.'
Furthermore, it is asked: 'Does stealing offerings from a stupa (tower containing relics) or vihāra (Buddhist monastery) constitute a Pārājika offense?' The answer is: 'If these items are guarded, the offense is determined according to the value of the items. If the value is less than five coins, it constitutes a sthūlātyaya offense.'
Furthermore, it is asked: 'A bhikkhu who frequently visits the home of a donor says to the donor's wife: 'Your husband gave me these things.' What offense is incurred?' The answer is: 'If he falsely claims that the husband said it, he commits a false speech offense, which constitutes a pāyantika offense (a minor offense). If he obtains property as a result, and the value is...'
五錢已上入手，得波羅夷。若減五錢，偷蘭遮。」
又問：「若闇處有衣，四比丘以盜心俱取，得波羅夷不？」佛言：「不得，得偷蘭遮。若分割取直五錢已上，得波羅夷。若不直五錢，得偷蘭遮。若橛上有衣物，以盜心取離本處，得波羅夷。若選擇時，得偷蘭遮。若選擇已取，乃至五錢、若直五錢物，得波羅夷。若並橛持去，得偷蘭遮。」問：「何時得波羅夷？」答：「若離橛時，得波羅夷。若衣物在架上，比丘盜心取離本處，得波羅夷。若選擇時，得偷蘭遮。選擇已乃至取五錢、若直五錢物，得波羅夷。若並架持去得偷蘭遮。」問：「何時得波羅夷？」答：「若離架時，得波羅夷。若比丘語余比丘言：『汝知某甲居士有重物不？』比丘言：『知。』是比丘語言：『汝盜取來。』彼比丘隨教取離本處，得波羅夷。若不隨教取者，偷蘭遮。取者，得波羅夷。」
問：「頗有比丘取不具足物得波羅夷耶？」答：「有！若取不具足物價直五錢，得波羅夷。」
又問：「頗有比丘重物以盜心處處移轉，不犯波羅夷耶？」答：「有！若比丘持和上阿阇梨衣囊，移上著下、移下著上，一一重物以盜心，若疑惑是耶、非耶？若取是者，波羅夷。是彼所有耶？非彼所有耶？若取是彼所有，波羅夷。」
又問
【現代漢語翻譯】 現代漢語譯本 問：『如果拿走價值超過五錢的財物，會犯波羅夷罪嗎？如果少於五錢，則犯偷蘭遮罪。』
又問：『如果在黑暗的地方有衣服，四個比丘以盜竊的心一起拿取，會犯波羅夷罪嗎？』佛說：『不會，犯偷蘭遮罪。如果分割后拿取的價值超過五錢，則犯波羅夷罪。如果價值不足五錢，則犯偷蘭遮罪。如果木樁上有衣物，以盜竊的心拿取並使其離開原來的位置，則犯波羅夷罪。如果在選擇的時候，犯偷蘭遮罪。如果選擇之後拿取，乃至價值五錢或價值超過五錢的財物，則犯波羅夷罪。如果連同木樁一起拿走，則犯偷蘭遮罪。』問：『什麼時候犯波羅夷罪？』答：『如果離開木樁的時候，就犯波羅夷罪。如果衣物在架子上，比丘以盜竊的心拿取並使其離開原來的位置，則犯波羅夷罪。如果在選擇的時候，犯偷蘭遮罪。選擇之後乃至拿取價值五錢或價值超過五錢的財物，則犯波羅夷罪。如果連同架子一起拿走，則犯偷蘭遮罪。』問：『什麼時候犯波羅夷罪？』答：『如果離開架子的時候，就犯波羅夷罪。如果比丘對其他比丘說：『你知道某甲（姓名）居士有貴重的東西嗎？』比丘說：『知道。』這個比丘說：『你偷來。』那個比丘聽從教唆拿取並使其離開原來的位置，則犯波羅夷罪。如果不聽從教唆拿取，則犯偷蘭遮罪。拿取的人，犯波羅夷罪。』
問：『有沒有比丘拿取不完整的物品而犯波羅夷罪的？』答：『有！如果拿取不完整的物品，但其價值達到五錢，則犯波羅夷罪。』
又問：『有沒有比丘將貴重物品以盜竊的心到處轉移，而不犯波羅夷罪的？』答：『有！如果比丘拿著和尚（Upadhyaya）阿阇梨（Acarya）的衣囊，將其從上面移到下面，從下面移到上面，對每一件貴重物品都抱著盜竊的心，並且疑惑這是他的嗎？不是他的嗎？如果拿取的是他的東西，則犯波羅夷罪。這是他的所有物嗎？不是他的所有物嗎？如果拿取的是他的所有物，則犯波羅夷罪。』
又問
【English Translation】 English version Question: 'If one takes property worth more than five 'qian' (monetary unit), does one incur a 'parajika' (defeat)? If less than five 'qian', a 'stulatyaya' (gross offense)?'
Again, question: 'If there are clothes in a dark place, and four 'bhikshus' (monks) take them together with the intention to steal, do they incur a 'parajika'?' The Buddha said: 'No, they incur a 'stulatyaya'. If, after dividing it, they take property worth five 'qian' or more, they incur a 'parajika'. If it is not worth five 'qian', they incur a 'stulatyaya'. If there are clothes on a stake, and one takes them with the intention to steal, moving them from their original place, one incurs a 'parajika'. If one is selecting, one incurs a 'stulatyaya'. If, after selecting, one takes property worth up to five 'qian', or worth five 'qian', one incurs a 'parajika'. If one takes it away along with the stake, one incurs a 'stulatyaya'.' Question: 'When does one incur a 'parajika'?' Answer: 'If one moves it away from the stake, one incurs a 'parajika'. If the clothes are on a rack, and a 'bhikshu' takes them with the intention to steal, moving them from their original place, one incurs a 'parajika'. If one is selecting, one incurs a 'stulatyaya'. After selecting, if one takes property worth up to five 'qian', or worth five 'qian', one incurs a 'parajika'. If one takes it away along with the rack, one incurs a 'stulatyaya'.' Question: 'When does one incur a 'parajika'?' Answer: 'If one moves it away from the rack, one incurs a 'parajika'. If a 'bhikshu' says to another 'bhikshu': 'Do you know that so-and-so 'upasaka' (layman) has valuable property?' And the 'bhikshu' says: 'I know.' And this 'bhikshu' says: 'Steal it and bring it here.' If that 'bhikshu', following the instruction, takes it and moves it from its original place, he incurs a 'parajika'. If he does not follow the instruction and take it, he incurs a 'stulatyaya'. The one who takes it incurs a 'parajika'.'
Question: 'Is there a 'bhikshu' who incurs a 'parajika' by taking incomplete property?' Answer: 'Yes! If one takes incomplete property worth five 'qian', one incurs a 'parajika'.'
Again, question: 'Is there a 'bhikshu' who moves valuable property around with the intention to steal, without incurring a 'parajika'?' Answer: 'Yes! If a 'bhikshu' is holding the robe bag of his 'upadhyaya' (preceptor) or 'acarya' (teacher), moving it from top to bottom, or from bottom to top, with the intention to steal each valuable item, and is doubtful whether it is his or not, if he takes what is his, he incurs a 'parajika'. Is this his property? Is this not his property? If he takes what is his property, he incurs a 'parajika'.'
Again, question
：「如佛所說：『若比丘盜心取他物，乃至五錢若直五錢物，得波羅夷。』云何是五錢？」答：「若一銅錢直十六小銅錢者是。未受具戒人盜心取是物，未受具戒人離本處，得突吉羅。未受具戒人盜心取是物，受具戒時離本處，得突吉羅。未受具戒人盜心取是物，受具戒人離本處，得波羅夷。受具戒時盜心取是物，受具戒時離本處，得突吉羅。受具戒時盜心取是物，受戒竟離本處，得波羅夷。受具戒人盜心取是物，受具戒人離本處，得波羅夷。受具戒人盜心取是物，非具戒人離本處，得偷蘭遮。」
問：「如佛所說：『有二種盜取地：一、相言取；二、摽相取。』」「若相言得勝取，得波羅夷。不勝取，得偷蘭遮。若不勝已更作相，若所得地乃至直五錢，得波羅夷。房舍亦如是。若比丘搖樹落果，若一時墮、隨計直犯。」
問：「若比丘取拘耶尼人物，齊幾許得波羅夷？」答：「計彼物價直五錢已上，得波羅夷。弗于逮亦如是。」
問：「若取郁單越物，齊幾許得波羅夷？」答：「彼國人無我，無所屬故無罪。」
問：「若比丘取鐵器銅器？」「隨計價直犯。」
問：「頗比丘盜三錢得波羅夷耶？」答曰：「得。若錢貴時是。」
問：「頗比丘盜五錢不犯波羅夷耶？」答：「有
【現代漢語翻譯】 現代漢語譯本：『如佛所說：『如果比丘（bhikkhu，佛教出家男眾）以盜心拿取他人的物品，乃至價值五錢的物品，就會犯波羅夷（pārājika，佛教戒律中最重的罪）。』什麼是五錢呢？」回答：『如果一個銅錢價值十六個小銅錢，那就是。』未受具戒的人以盜心拿取這些物品，未受具戒的人將物品移離原處，犯突吉羅（dukkata，輕罪）。未受具戒的人以盜心拿取這些物品，在受具戒時將物品移離原處，犯突吉羅。未受具戒的人以盜心拿取這些物品，受具戒的人將物品移離原處，犯波羅夷。受具戒時以盜心拿取這些物品，受具戒時將物品移離原處，犯突吉羅。受具戒時以盜心拿取這些物品，受戒完畢后將物品移離原處，犯波羅夷。受具戒的人以盜心拿取這些物品，受具戒的人將物品移離原處，犯波羅夷。受具戒的人以盜心拿取這些物品，非受具戒的人將物品移離原處，犯偷蘭遮（thullaccaya，中等罪）。』 『如佛所說：『有兩種盜取土地的方式：一、通過約定；二、通過設立標誌。』如果通過約定贏得土地，就犯波羅夷。如果沒有贏得，就犯偷蘭遮。如果沒有贏得，又重新設立標誌，如果所得的土地價值達到或超過五錢，就犯波羅夷。房舍的情況也是如此。如果比丘搖樹使果實掉落，無論是一次性掉落還是分次掉落，都根據價值計算罪行。』 『如果比丘拿取拘耶尼（Kuru，古印度地名）地區的人的物品，價值達到多少會犯波羅夷？』回答：『如果這些物品的價值達到或超過五錢，就犯波羅夷。弗于逮（Bharukaccha，古印度地名）地區的情況也是如此。』 『如果拿取郁單越（Uttarakuru，傳說中的北方勝地）的物品，價值達到多少會犯波羅夷？』回答：『那個國家的人沒有『我』的概念，也沒有所屬的概念，因此沒有罪。』 『如果比丘拿取鐵器或銅器呢？』『根據價值計算罪行。』 『有沒有比丘盜取三錢就犯波羅夷的情況？』回答說：『有。如果錢幣價值高的時候就是。』 『有沒有比丘盜取五錢卻不犯波羅夷的情況？』回答：『有。』
【English Translation】 English version: 'As the Buddha said: 『If a bhikkhu (Buddhist monk) steals another's property with a thieving mind, even if it is worth five coins, he commits a pārājika (the most serious offense in Buddhist monastic rules).』 What is five coins?' The answer is: 'If one copper coin is worth sixteen small copper coins, that is it.' If a person who has not received full ordination steals these items with a thieving mind, and that person who has not received full ordination moves the item from its original place, he commits a dukkata (minor offense). If a person who has not received full ordination steals these items with a thieving mind, and moves the item from its original place at the time of receiving full ordination, he commits a dukkata. If a person who has not received full ordination steals these items with a thieving mind, and a person who has received full ordination moves the item from its original place, he commits a pārājika. If one steals these items with a thieving mind at the time of receiving full ordination, and moves the item from its original place at the time of receiving full ordination, he commits a dukkata. If one steals these items with a thieving mind at the time of receiving full ordination, and moves the item from its original place after receiving ordination, he commits a pārājika. If a person who has received full ordination steals these items with a thieving mind, and that person who has received full ordination moves the item from its original place, he commits a pārājika. If a person who has received full ordination steals these items with a thieving mind, and a person who has not received full ordination moves the item from its original place, he commits a thullaccaya (intermediate offense).' 'As the Buddha said: 『There are two ways of stealing land: one, by agreement; two, by marking boundaries.』 If one wins the land through agreement, he commits a pārājika. If he does not win, he commits a thullaccaya. If he does not win and then sets up new markers, if the land obtained is worth five coins or more, he commits a pārājika. The same applies to houses. If a bhikkhu shakes a tree and the fruit falls, whether it falls all at once or gradually, the offense is calculated according to the value.' 'If a bhikkhu takes the property of the people of Kuru (an ancient Indian kingdom), how much must it be worth to commit a pārājika?' The answer is: 'If the value of those items is five coins or more, he commits a pārājika. The same applies to Bharukaccha (an ancient Indian city).' 'If one takes the property of Uttarakuru (a legendary northern land), how much must it be worth to commit a pārājika?' The answer is: 'The people of that country have no concept of 『self』 and nothing is considered owned, therefore there is no offense.' 'If a bhikkhu takes iron or copper utensils?' 'The offense is calculated according to the value.' 'Is it possible for a bhikkhu to commit a pārājika by stealing three coins?' The answer is: 'Yes. If the coins are valuable at that time.' 'Is it possible for a bhikkhu to steal five coins and not commit a pārājika?' The answer is: 'Yes.'
！若錢賤時是。若比丘先以盜心斫衣架，後生自心，得偷蘭遮。若先以自心斫衣架，後生盜心，得波羅夷。」
又問：「若比丘破穀倉取谷，云何得罪？」答：「隨時取隨計直犯。」
問：「頗有比丘取多物不犯波羅夷耶？」答：「有！若取眾未分物是。若盜木器，應隨計直犯。」
問：「頗有比丘盜金鬘不犯波羅夷耶？」答：「有！取非人金鬘是。又復若金鬘不直五錢亦是。若比丘盜水，應隨計直犯。若決渠盜水，應隨計直犯。」
問：「頗比丘持戒清凈畏罪不與取千錢不得波羅夷耶？」答：「有。若生己物想、若同意取、若暫取用、若知是物無所屬、若狂、若心亂、若病荒錯，無罪。若居士有千錢在一處，比丘以盜心方便取。居士言：『是我物，持與汝。』比丘聞是語已若取，得偷蘭遮。」
問：「頗比丘取五錢離本處不犯波羅夷耶？」答：「有！若一時取一錢離本處。若二、若三、若四，不一時取五錢不犯。」
「有比丘盜心取他物，自心覆藏，得偷蘭遮。自心取他物，他心覆藏，得波羅夷。」
又問：「若諸人有五寶、若似五寶，藏在地中。若比丘，以咒術力、若藥草力，若破壞、若變色，破他利故得何罪？」答：「得偷蘭遮。若比丘檀越請僧食，次未至，自言
【現代漢語翻譯】 現代漢語譯本： 問：『如果錢不值錢的時候是這樣嗎？』答：『如果比丘先以盜竊的心思砍伐衣架，之後才產生後悔之心，犯偷蘭遮罪（Thullanacca，一種較輕的罪名）。如果先以自己的心思砍伐衣架，之後才產生盜竊的心思，犯波羅夷罪（Parajika，斷頭罪，最重的罪名）。』
又問：『如果比丘破壞穀倉偷取穀物，如何定罪？』答：『根據每次偷取的數量，按照價值計算罪行。』
問：『有沒有比丘拿取很多東西卻不犯波羅夷罪的？』答：『有！如果拿取的是僧眾尚未分配的物品。如果偷盜木製器具，應根據價值計算罪行。』
問：『有沒有比丘偷盜金項鍊卻不犯波羅夷罪的？』答：『有！拿取非人類的金項鍊。或者金項鍊的價值不足五錢。如果比丘偷盜水，應根據價值計算罪行。如果挖開水渠偷水，應根據價值計算罪行。』
問：『有沒有持戒清凈、畏懼罪行的比丘，即使不經允許拿取價值千錢的物品，也不會犯波羅夷罪的？』答：『有。如果認為那是自己的東西，或者得到同意后拿取，或者暫時拿來使用，或者知道這東西沒有主人，或者精神失常，或者心神錯亂，或者因病糊塗，就沒有罪。如果居士有千錢放在一處，比丘以盜竊的心思用手段拿取。居士說：「這是我的東西，給你。」比丘聽到這話后如果拿取，犯偷蘭遮罪。』
問：『有沒有比丘拿取價值五錢的物品，離開原處卻不犯波羅夷罪的？』答：『有！如果一次只拿取一錢並離開原處。如果分兩次、三次、四次拿取，只要不是一次性拿取五錢，就不犯。』
『有比丘以盜竊的心思拿取他人的物品，自己心裡隱瞞，犯偷蘭遮罪。自己心裡想偷取他人的物品，他人心裡隱瞞，犯波羅夷罪。』
又問：『如果人們將五寶或者類似五寶的東西藏在地下。如果有比丘，用咒術的力量，或者藥草的力量，或者破壞，或者改變顏色，爲了破壞他人的利益，會犯什麼罪？』答：『犯偷蘭遮罪。如果比丘接受檀越（Danapati，施主）的邀請去僧團吃飯，但還沒輪到自己，就自己說』
【English Translation】 English version: Question: 'Is it the same if money is cheap at the time?' Answer: 'If a Bhikkhu (Buddhist monk) first chops a clothes rack with a thieving mind, and later regrets it, he commits a Thullanacca (a minor offense). If he first chops a clothes rack with his own intention, and later develops a thieving mind, he commits a Parajika (expulsion offense, the most serious offense).'
Question: 'If a Bhikkhu breaks into a granary and takes grain, how is the offense determined?' Answer: 'The offense is calculated based on the value of what is taken each time.'
Question: 'Are there cases where a Bhikkhu takes many things but does not commit a Parajika?' Answer: 'Yes! If he takes items that have not yet been distributed among the Sangha (monastic community). If he steals wooden utensils, the offense should be calculated based on their value.'
Question: 'Are there cases where a Bhikkhu steals a golden necklace but does not commit a Parajika?' Answer: 'Yes! If he takes a golden necklace belonging to non-humans. Also, if the golden necklace is not worth five coins. If a Bhikkhu steals water, the offense should be calculated based on its value. If he diverts a canal to steal water, the offense should be calculated based on its value.'
Question: 'Is there a Bhikkhu who, being pure in precepts and fearing offense, takes a thousand coins without permission but does not commit a Parajika?' Answer: 'Yes. If he thinks it is his own property, or takes it with consent, or takes it temporarily for use, or knows that the item has no owner, or is insane, or mentally disturbed, or confused due to illness, there is no offense. If a householder has a thousand coins in one place, and a Bhikkhu takes them with a thieving mind using some means, and the householder says, 'This is my property, I give it to you,' if the Bhikkhu takes it after hearing these words, he commits a Thullanacca.'
Question: 'Are there cases where a Bhikkhu takes something worth five coins, moves it from its original place, but does not commit a Parajika?' Answer: 'Yes! If he takes one coin at a time and moves it from its original place. If he takes two, three, or four coins, as long as he does not take five coins at once, he does not commit an offense.'
'If a Bhikkhu takes another's property with a thieving mind and conceals it in his own mind, he commits a Thullanacca. If he takes another's property with his own mind and another conceals it in their mind, he commits a Parajika.'
Question: 'If people have five treasures or things similar to five treasures buried in the ground, and a Bhikkhu, using the power of spells, or the power of herbs, or destruction, or changing the color, does so to harm others, what offense does he commit?' Answer: 'He commits a Thullanacca. If a Bhikkhu is invited by a Danapati (donor) to eat with the Sangha, but it is not his turn yet, and he says himself'
：『我應去。』故妄語得波夜提。若遣使、若與信、若遣疏，得突吉羅。若是食，隨計直犯。」
又問：「若比丘取他不中用錢得何罪？」答：「是錢應隨計價直犯。」
問：「頗比丘移他重物離本處不得波羅夷耶？」答：「有。他人若衣缽、若衣物在地，曳去不出界，得偷蘭遮。若居士衣在比丘所，比丘盜心方便，作相言：『是我衣。』故妄語得波夜提。作方便居士來語比丘言：『此是我衣，汝欲得者當相與。』知居士舍已取，得偷蘭遮。若比丘治銅作金色過關，得偷蘭遮。若問：『更有物不？』實有物而言無，故妄語得波夜提。若比丘貸他物，抵言不貸，故妄語得波夜提。若先用盡后斷當，斷當已得波羅夷。若先斷當后離本處，離本處時得波羅夷。若比丘受他寄物，若主問，抵言：『不受。』故妄語得波夜提。若先用盡后斷當，斷當已得波羅夷。若先斷當后離本處，離本處時得波羅夷。若比丘取錢直，應計是錢；若取似錢，亦應隨計直犯。」
問：「頗比丘取多物不得波羅夷耶？」答：「有！物雖多不直五錢，是未受具戒作盜方便，未受具戒人離本處，得突吉羅。未受具戒人作盜方便，受具戒時離本處，得突吉羅。未受具戒人作盜方便，受具戒人離本處，得波羅夷。受具戒時作盜方便，受具戒
【現代漢語翻譯】 現代漢語譯本：『我應該去。』因此說謊，犯波逸提（Pāyattika，一種戒律）。如果派遣使者、傳遞書信、發送文書，犯突吉羅（Dukkata，一種輕罪）。如果是食物，根據價值計算所犯罪行。
又問：『如果比丘拿走他人無用的錢，會犯什麼罪？』答：『這些錢應該根據價值計算所犯罪行。』
問：『有沒有比丘移動他人重物，使其離開原位，卻不犯波羅夷（Pārājika，斷頭罪）的？』答：『有。如果他人的衣缽（patra，僧人的食器）、衣服等物品在地上，拖走但不超出界限，犯偷蘭遮（Thullaccaya，一種重罪）。如果居士的衣服在比丘處，比丘心懷盜心，用手段，假裝說：『這是我的衣服。』因此說謊，犯波逸提。用手段讓居士來對比丘說：『這是我的衣服，你想要的話可以給你。』知道居士已經捨棄后拿走，犯偷蘭遮。如果比丘冶煉銅，使其變成金色，然後運過關卡，犯偷蘭遮。如果有人問：『還有其他東西嗎？』實際上有東西卻說沒有，因此說謊，犯波逸提。如果比丘借用他人的東西，抵賴說沒有借，因此說謊，犯波逸提。如果先用完后抵押，抵押完成後犯波羅夷。如果先抵押后移動離開原位，離開原位時犯波羅夷。如果比丘接受他人寄放的物品，如果物主來問，抵賴說：『沒有接受。』因此說謊，犯波逸提。如果先用完后抵押，抵押完成後犯波羅夷。如果先抵押后移動離開原位，離開原位時犯波羅夷。如果比丘拿走錢財，應該按照錢財的價值計算；如果拿走類似錢財的東西，也應該根據價值計算所犯罪行。』
問：『有沒有比丘拿走很多東西，卻不犯波羅夷的？』答：『有！東西雖然多，但不值五錢，這是未受具足戒的人進行盜竊的準備，未受具足戒的人移動物品離開原位，犯突吉羅。未受具足戒的人進行盜竊的準備，受具足戒時移動物品離開原位，犯突吉羅。未受具足戒的人進行盜竊的準備，受具足戒的人移動物品離開原位，犯波羅夷。受具足戒時進行盜竊的準備，受具足戒
【English Translation】 English version: 『I should go.』 Therefore, lying incurs a Pāyattika (a type of precept violation). If one sends a messenger, sends a letter, or sends a document, one incurs a Dukkata (a minor offense). If it is food, the offense is determined by its value.
Again, asked: 『If a bhikkhu (monk) takes another's useless money, what offense does he incur?』 Answer: 『The offense for this money should be determined by its value.』
Asked: 『Is there a bhikkhu who moves another's heavy object from its original place and does not incur a Pārājika (expulsion offense)?』 Answer: 『Yes. If another's patra (alms bowl), robe, or other items are on the ground, dragging them away without taking them beyond the boundary incurs a Thullaccaya (a grave offense). If a householder's robe is with a bhikkhu, and the bhikkhu has a thieving mind, using a pretext, saying: 『This is my robe,』 therefore, lying incurs a Pāyattika. Using a pretext so that the householder comes and says to the bhikkhu: 『This is my robe, if you want it, I will give it to you.』 Knowing that the householder has relinquished it and then taking it, incurs a Thullaccaya. If a bhikkhu refines copper, making it into gold color, and then takes it across a boundary, he incurs a Thullaccaya. If asked: 『Are there any other items?』 Actually having items but saying there are none, therefore, lying incurs a Pāyattika. If a bhikkhu borrows another's item, denying that he borrowed it, therefore, lying incurs a Pāyattika. If one first uses it up and then pawns it, upon pawning it, one incurs a Pārājika. If one first pawns it and then moves it from its original place, upon moving it from its original place, one incurs a Pārājika. If a bhikkhu receives another's entrusted item, if the owner asks, denying: 『I did not receive it,』 therefore, lying incurs a Pāyattika. If one first uses it up and then pawns it, upon pawning it, one incurs a Pārājika. If one first pawns it and then moves it from its original place, upon moving it from its original place, one incurs a Pārājika. If a bhikkhu takes money, the value of the money should be calculated; if one takes something similar to money, the offense should also be determined by its value.』
Asked: 『Is there a bhikkhu who takes many items and does not incur a Pārājika?』 Answer: 『Yes! Although there are many items, if they are not worth five coins, this is a person who has not taken full ordination making preparations for theft, and the person who has not taken full ordination moves the item from its original place, incurring a Dukkata. A person who has not taken full ordination makes preparations for theft, and upon taking full ordination, moves the item from its original place, incurring a Dukkata. A person who has not taken full ordination makes preparations for theft, and a person who has taken full ordination moves the item from its original place, incurring a Pārājika. Upon taking full ordination, one makes preparations for theft, and upon taking full ordination
時離本處，得突吉羅。受具戒時作盜方便，受具戒已離本處，得波羅夷。受具戒人作盜方便，受具戒人離本處，得波羅夷。受具戒人作盜方便，非具戒人離本處，得偷蘭遮。若諸人有象馬、牛羊、驢騾、駱駝，如是等畜生利益人民。若比丘快心故，若截其足、若壞余身份、若放令去，得偷蘭遮。若諸人有象馬、牛羊、驢騾、駱駝，如是等畜生利益人民，比丘快心故，解放令去，得偷蘭遮。若比丘為盜方便，變形作比丘尼，比丘尼離本處，得波羅夷。若比丘尼為盜方便，變形作比丘，比丘離本處，得波羅夷。」
問：「頗比丘盜他重物不得波羅夷耶？」答：「有！先破戒、若賊住、若先來白衣是。」
問：「頗有不受具戒人盜他重物得波羅夷耶？」答：「有！與學沙彌是。」
問殺事第三
優波離問佛：「若比丘以咒術，變身作畜生形奪人命，得波羅夷不？」答：「若自憶念我是比丘，得波羅夷。若不憶念，偷蘭遮。」
問：「頗有比丘殺母得大福、不得罪耶？」答：「有！愛名為母，若殺得大福，不得罪也。」
問：「頗有比丘殺父得大福、不得罪耶？」答：「有！漏名為父，殺得大福不得罪也。」
問：「若比丘作方便欲殺母而殺非母，得波羅夷並逆罪耶？」答：「不
{ "translations": [ "現代漢語譯本", "離開原來所在的地方，犯突吉羅（Dukkata，一種輕罪）。受具足戒時，準備盜竊，受具足戒后離開原來所在的地方，犯波羅夷（Parajika，斷頭罪）。受具足戒的人準備盜竊，受具足戒的人離開原來所在的地方，犯波羅夷。受具足戒的人準備盜竊，沒有受具足戒的人離開原來所在的地方，犯偷蘭遮（Thullanaccaya，一種中等罪）。如果人們有象、馬、牛、羊、驢、騾、駱駝等牲畜，這些牲畜對人民有益。如果比丘爲了高興，截斷它們的腳，或者損壞它們身體的其他部分，或者放走它們，犯偷蘭遮。如果人們有象、馬、牛、羊、驢、騾、駱駝等牲畜，這些牲畜對人民有益，比丘爲了高興，解放放走它們，犯偷蘭遮。如果比丘爲了盜竊做準備，變形變成比丘尼，比丘尼離開原來所在的地方，犯波羅夷。如果比丘尼爲了盜竊做準備，變形變成比丘，比丘離開原來所在的地方，犯波羅夷。", "", "問：『有沒有比丘盜取他人貴重物品而不得波羅夷罪的？』答：『有！先前已經破戒的比丘，或者住在賊窩的比丘，或者先前是白衣的比丘。』", "", "問：『有沒有沒有受具足戒的人盜取他人貴重物品而得波羅夷罪的？』答：『有！與學沙彌（Sramanera，佛教出家男眾）是。』", "", "問殺事第三", "", "優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『如果比丘用咒術，變身變成畜生的形狀奪取人命，得波羅夷罪嗎？』答：『如果自己憶念我是比丘，得波羅夷罪。如果不憶念，犯偷蘭遮罪。』", "", "問：『有沒有比丘殺母得大福、不得罪的？』答：『有！愛名為母，如果殺掉愛，得大福，不得罪。』", "", "問：『有沒有比丘殺父得大福、不得罪的？』答：『有！漏名為父，殺掉煩惱，得大福不得罪。』", "", "問：『如果比丘準備殺母卻誤殺了非母之人，得波羅夷罪和逆罪嗎？』答：『不。』" ], "english_translations": [ "English version", "Leaving the original place, one incurs a Dukkata (a minor offense). When taking full ordination, if one prepares to steal, and after taking full ordination leaves the original place, one incurs a Parajika (defeat, expulsion). If a fully ordained person prepares to steal, and a fully ordained person leaves the original place, one incurs a Parajika. If a fully ordained person prepares to steal, and a non-ordained person leaves the original place, one incurs a Thullanaccaya (a serious offense). If people have elephants, horses, cattle, sheep, donkeys, mules, camels, and other livestock that benefit the people, and a bhikkhu (monk) gleefully cuts off their feet, damages other parts of their bodies, or lets them go, he incurs a Thullanaccaya. If people have elephants, horses, cattle, sheep, donkeys, mules, camels, and other livestock that benefit the people, and a bhikkhu gleefully releases them, he incurs a Thullanaccaya. If a bhikkhu prepares to steal and transforms into a bhikkhuni (nun), and the bhikkhuni leaves the original place, she incurs a Parajika. If a bhikkhuni prepares to steal and transforms into a bhikkhu, and the bhikkhu leaves the original place, he incurs a Parajika.", "", "Question: 'Are there bhikkhus who steal valuable items from others and do not incur a Parajika?' Answer: 'Yes! Those who have previously broken their vows, those who live in a thief's dwelling, or those who were previously laypersons.'", "", "Question: 'Are there those who have not taken full ordination who steal valuable items from others and incur a Parajika?' Answer: 'Yes! A Sramanera (novice monk) under instruction.'", "", "Question on Killing, the Third Matter", "", "Upali (one of the Buddha's ten chief disciples, foremost in discipline) asked the Buddha: 'If a bhikkhu uses incantations to transform into the shape of an animal and takes a person's life, does he incur a Parajika?' Answer: 'If he remembers, \'I am a bhikkhu,\' he incurs a Parajika. If he does not remember, he incurs a Thullanaccaya.'", "", "Question: 'Are there bhikkhus who kill their mother and gain great merit, without incurring sin?' Answer: 'Yes! \'Love\' is called \'mother.\' If one kills love, one gains great merit and incurs no sin.'", "", "Question: 'Are there bhikkhus who kill their father and gain great merit, without incurring sin?' Answer: 'Yes! \'Defilements\' are called \'father.\' If one kills defilements, one gains great merit and incurs no sin.'", "", "Question: 'If a bhikkhu intends to kill his mother but mistakenly kills someone who is not his mother, does he incur a Parajika and the sin of matricide?' Answer: 'No.'" ] }
得。得偷蘭遮。」
問：「若比丘作方便，欲殺非母而自殺母，得波羅夷並逆罪耶？」答：「不得。得偷蘭遮。若比丘作方便，欲殺人而殺非人，得偷蘭遮。若比丘作方便，欲殺非人而殺人，得突吉羅。」
問：「若比丘作方便，欲殺阿羅漢而殺非阿羅漢，得波羅夷並逆罪耶？」答：「不得。得偷蘭遮。」
問：「若比丘作方便，欲殺非阿羅漢而殺阿羅漢，得波羅夷並逆罪耶？」答：「不得。得偷蘭遮。」
問：「若比丘實是阿羅漢比丘，謂非羅漢生噁心殺，得波羅夷並逆罪耶？」答：「得波羅夷，亦得逆罪。」
問：「若比丘實非阿羅漢比丘，謂是阿羅漢，生噁心殺，得波羅夷並逆罪耶？」答：「得波羅夷，不得逆罪。」
問：「有一女人棄加羅邏，一女人還取用，後生子，何者是母？」答：「先者是也。」問：「比丘殺何母得波羅夷並逆罪耶？」答：「殺先母得波羅夷並逆罪。」問：「若是子欲出家應問何母？」答：「應問後者。」
問：「頗比丘墮人胎不犯波羅夷耶？」答：「有！若人懷畜生是。」
問：「頗比丘墮畜生胎犯波羅夷耶？」答：「有！若畜生懷人是。」
問：「若比丘欲殺父母，方便作殺因緣，作已自投深坑，得波羅夷並逆罪耶？」答
【現代漢語翻譯】 現代漢語譯本 『得。得偷蘭遮。』（意為：得到。得到偷蘭遮罪。）
問：『如果比丘（bhikkhu，佛教出家男眾）作方便，想要殺死不是母親的人，卻誤殺了母親，會得到波羅夷（pārājika，斷頭罪）並逆罪嗎？』答：『不會。得到偷蘭遮（sthūlātyaya，重罪）。如果比丘作方便，想要殺人，卻誤殺了非人（amanussa，非人類眾生），得到偷蘭遮。如果比丘作方便，想要殺死非人，卻誤殺了人，得到突吉羅（duṣkṛta，輕罪）。』
問：『如果比丘作方便，想要殺死阿羅漢（arhat，已證悟的聖者），卻誤殺了非阿羅漢，會得到波羅夷並逆罪嗎？』答：『不會。得到偷蘭遮。』
問：『如果比丘作方便，想要殺死非阿羅漢，卻誤殺了阿羅漢，會得到波羅夷並逆罪嗎？』答：『不會。得到偷蘭遮。』
問：『如果比丘實際上是阿羅漢比丘，卻認為他不是阿羅漢，生起噁心殺了他，會得到波羅夷並逆罪嗎？』答：『得到波羅夷，也得到逆罪。』
問：『如果比丘實際上不是阿羅漢比丘，卻認為他是阿羅漢，生起噁心殺了他，會得到波羅夷並逆罪嗎？』答：『得到波羅夷，但得不到逆罪。』
問：『有一個女人丟棄了加羅邏（kalala，受精卵），另一個女人撿回去使用，後來生了孩子，哪個是母親？』答：『先前的那個是。』問：『比丘殺死哪個母親會得到波羅夷並逆罪呢？』答：『殺死先前的母親會得到波羅夷並逆罪。』問：『如果是兒子想要出家，應該問哪個母親？』答：『應該問後來的那個。』
問：『有沒有比丘墮入人胎而不犯波羅夷罪的？』答：『有！如果人懷的是畜生胎就是。』
問：『有沒有比丘墮入畜生胎而犯波羅夷罪的？』答：『有！如果畜生懷的是人胎就是。』
問：『如果比丘想要殺死父母，方便製造殺害的因緣，做完后自己跳入深坑，會得到波羅夷並逆罪嗎？』答
【English Translation】 English version 'It is obtained. One obtains a sthūlātyaya.' (Meaning: It is obtained. One obtains the offense of sthūlātyaya.)
Question: 'If a bhikkhu (Buddhist monk) makes an effort, intending to kill someone who is not his mother, but mistakenly kills his mother, does he incur a pārājika (expulsion offense) and an irreversible offense?' Answer: 'No. He incurs a sthūlātyaya (grave offense). If a bhikkhu makes an effort, intending to kill a human being, but mistakenly kills a non-human being (amanussa, a non-human entity), he incurs a sthūlātyaya. If a bhikkhu makes an effort, intending to kill a non-human being, but mistakenly kills a human being, he incurs a duṣkṛta (minor offense).'
Question: 'If a bhikkhu makes an effort, intending to kill an arhat (enlightened being), but mistakenly kills a non-arhat, does he incur a pārājika and an irreversible offense?' Answer: 'No. He incurs a sthūlātyaya.'
Question: 'If a bhikkhu makes an effort, intending to kill a non-arhat, but mistakenly kills an arhat, does he incur a pārājika and an irreversible offense?' Answer: 'No. He incurs a sthūlātyaya.'
Question: 'If a bhikkhu is actually an arhat bhikkhu, but he thinks he is not an arhat, and with evil intent kills him, does he incur a pārājika and an irreversible offense?' Answer: 'He incurs a pārājika, and he also incurs an irreversible offense.'
Question: 'If a bhikkhu is actually not an arhat bhikkhu, but he thinks he is an arhat, and with evil intent kills him, does he incur a pārājika and an irreversible offense?' Answer: 'He incurs a pārājika, but he does not incur an irreversible offense.'
Question: 'A woman abandons a kalala (embryo), another woman takes it and uses it, and later a child is born. Which one is the mother?' Answer: 'The former one is.' Question: 'Which mother, if killed by a bhikkhu, incurs a pārājika and an irreversible offense?' Answer: 'Killing the former mother incurs a pārājika and an irreversible offense.' Question: 'If the son wants to ordain, which mother should he ask?' Answer: 'He should ask the latter one.'
Question: 'Is there a case where a bhikkhu falls into a human womb and does not commit a pārājika offense?' Answer: 'Yes! If a human is carrying an animal fetus.'
Question: 'Is there a case where a bhikkhu falls into an animal womb and commits a pārājika offense?' Answer: 'Yes! If an animal is carrying a human fetus.'
Question: 'If a bhikkhu intends to kill his parents, makes arrangements to cause their death, and after doing so, throws himself into a deep pit, does he incur a pārājika and an irreversible offense?' Answer:
：「父母先死、比丘后死，得波羅夷並逆罪。若比丘先死、父母后死，得偷蘭遮。」
問：「頗比丘欲殺父母，方便作殺因緣，作已持刀自殺，得波羅夷並逆罪耶？」答：「若父母先死、比丘后死，得波羅夷並逆罪。若比丘先死、父母后死，得偷蘭遮。」
問：「頗比丘殺父母不得波羅夷並逆罪耶？」答：「有。若比丘病，父母來問訊，比丘經行倒父母上，父母若死，比丘無罪。又複比丘病，父母扶將歸家，比丘蹴蹶倒父母上，父母若死，比丘無罪。若比丘欲殺父母，心生疑是父母非？若心定知是父母殺，得波羅夷並逆罪。若生疑是人非人？若心定知是人殺，得波羅夷。若人捉賊欲將殺，賊得走去。若以官力、若聚落力，追逐是賊。比丘逆道來，追者問比丘言：『汝見賊不？』是比丘先於賊有噁心、瞋恨心，語言：『我見在是處。』以是因緣令賊失命。比丘，得波羅夷。若人將眾多賊欲殺，是賊得走去，若以官力、若聚落力追逐，是比丘逆道來，追者問比丘言：『汝見賊不？』是賊中或一人，是比丘所瞋恨者，比丘言：『我見在是處。』若得殺非所瞋者，偷蘭遮。」
問：「若比丘作非母想殺母，得波羅夷並逆罪耶？」答：「得波羅夷並逆罪。」問：「比丘作母想殺非母，得波羅夷並逆罪耶？」答
【現代漢語翻譯】 『如果父母先去世，比丘（bhikkhu，佛教僧侶）後去世，則犯波羅夷（pārājika，最重的戒律）並構成逆罪（ānantarika-karma，五逆罪）。如果比丘先去世，父母后去世，則犯偷蘭遮（sthūlātyaya，第二重的罪）。』
問：『如果比丘想要殺害父母，設法制造殺害的因緣，事成之後持刀自殺，是否犯波羅夷並構成逆罪？』答：『如果父母先去世，比丘後去世，則犯波羅夷並構成逆罪。如果比丘先去世，父母后去世，則犯偷蘭遮。』
問：『有沒有比丘殺害父母而不犯波羅夷並構成逆罪的情況？』答：『有。如果比丘生病，父母前來探望，比丘在經行（caṅkramaṇa，來回行走）時倒在父母身上，父母因此去世，比丘無罪。又或者比丘生病，父母扶著他回家，比丘跌倒壓在父母身上，父母因此去世，比丘無罪。如果比丘想要殺害父母，心中懷疑是不是父母？如果心裡確定知道是父母而殺害，則犯波羅夷並構成逆罪。如果懷疑是人還是非人？如果心裡確定知道是人而殺害，則犯波羅夷。如果有人抓住盜賊想要殺掉，盜賊逃脫。如果憑藉官府的力量或者村落的力量追趕這個盜賊。比丘迎面而來，追趕的人問比丘說：『你看見盜賊了嗎？』這個比丘先前對盜賊有噁心、嗔恨心，回答說：『我看見他在那個地方。』因為這個緣故導致盜賊喪命。比丘，犯波羅夷。如果有人帶著許多盜賊想要殺掉，這些盜賊逃脫，如果憑藉官府的力量或者村落的力量追趕，這個比丘迎面而來，追趕的人問比丘說：『你看見盜賊了嗎？』這些盜賊中有一個是比丘所嗔恨的人，比丘說：『我看見他在那個地方。』如果殺掉的不是他所嗔恨的人，則犯偷蘭遮。』
問：『如果比丘作非母親想而殺害母親，是否犯波羅夷並構成逆罪？』答：『犯波羅夷並構成逆罪。』問：『比丘作母親想而殺害非母親，是否犯波羅夷並構成逆罪？』答
【English Translation】 『If the parents die first and the bhikkhu (Buddhist monk) dies later, he commits a pārājika (the most severe offense) and an ānantarika-karma (one of the five heinous crimes). If the bhikkhu dies first and the parents die later, he commits a sthūlātyaya (a serious offense).』
Question: 『If a bhikkhu intends to kill his parents, creates the circumstances for killing them, and then kills himself with a knife, does he commit a pārājika and an ānantarika-karma?』 Answer: 『If the parents die first and the bhikkhu dies later, he commits a pārājika and an ānantarika-karma. If the bhikkhu dies first and the parents die later, he commits a sthūlātyaya.』
Question: 『Are there cases where a bhikkhu kills his parents without committing a pārājika and an ānantarika-karma?』 Answer: 『Yes. If a bhikkhu is sick and his parents come to visit, and the bhikkhu falls on his parents while walking back and forth (caṅkramaṇa), and the parents die as a result, the bhikkhu is not guilty. Or if a bhikkhu is sick and his parents are helping him home, and the bhikkhu stumbles and falls on his parents, and the parents die as a result, the bhikkhu is not guilty. If a bhikkhu intends to kill his parents and is uncertain whether they are his parents or not? If he is certain that they are his parents and kills them, he commits a pārājika and an ānantarika-karma. If he is uncertain whether they are human or non-human? If he is certain that they are human and kills them, he commits a pārājika. If someone catches a thief and intends to kill him, and the thief escapes. If they pursue the thief with the power of the government or the power of the village. The bhikkhu comes in the opposite direction, and the pursuers ask the bhikkhu, 『Have you seen the thief?』 If the bhikkhu previously had evil intentions and hatred towards the thief, and says, 『I saw him in that place,』 and this causes the thief to lose his life, the bhikkhu commits a pārājika. If someone is leading many thieves to be killed, and the thieves escape, and they pursue them with the power of the government or the power of the village, and the bhikkhu comes in the opposite direction, and the pursuers ask the bhikkhu, 『Have you seen the thieves?』 If one of the thieves is someone the bhikkhu hates, and the bhikkhu says, 『I saw him in that place,』 and if the one who is killed is not the one he hates, he commits a sthūlātyaya.』
Question: 『If a bhikkhu kills his mother thinking she is not his mother, does he commit a pārājika and an ānantarika-karma?』 Answer: 『He commits a pārājika and an ānantarika-karma.』 Question: 『If a bhikkhu kills someone who is not his mother thinking she is his mother, does he commit a pārājika and an ānantarika-karma?』 Answer:
：「得波羅夷，不得逆罪。」
問：「若比丘非人想噁心殺人，得波羅夷不？」答：「得波羅夷。」問：「若比丘作人想噁心殺非人，得波羅夷不？」答：「不得，得偷蘭遮。」
問：「頗比丘奪人命不得波羅夷耶？」答：「有！自殺身無罪。若比丘戲笑打他，若死得突吉羅。未受具戒人作殺人方便，未受具戒人奪命，得突吉羅。未受具戒人作殺人方便，受具戒時奪命，得突吉羅。未受具戒人作殺人方便，受具戒人奪命，得波羅夷。受具戒時作殺人方便，受具戒時奪命，得突吉羅。受具戒時作殺人方便，受具戒已奪命，得波羅夷。受具戒人作殺人方便，受具戒人奪命，得波羅夷。受具戒人作殺人方便，非具戒人奪命，得偷蘭遮。」
問：「頗比丘殺人不得波羅夷耶？」答：「有！若先破戒、若賊住、若先來白衣是。」
問：「頗有不受具戒人殺人得波羅夷耶？」答：「有！與學沙彌是也。」
問妄語事第四
優波離問佛言：「世尊！大妄語邊云何得輕重罪？」答：「比丘言：『我退失須陀洹、斯陀含、阿那含果、阿羅漢果。』未得言失，得偷蘭遮。若言：『我得果。』得波羅夷。」
問：「若比丘言：『我得須陀洹、斯陀含、阿那含、阿羅漢果。』有人急問便言：『我非
【現代漢語翻譯】 現代漢語譯本：『犯波羅夷（Pārājika，斷頭罪），不犯逆罪。』
問：『如果比丘（bhikkhu，佛教僧侶）認為是非人（amanussa，非人類眾生）而噁心殺人，是否犯波羅夷？』答：『犯波羅夷。』問：『如果比丘認為是人而噁心殺非人，是否犯波羅夷？』答：『不犯，犯偷蘭遮（sthūlātyaya，重罪）。』
問：『有沒有比丘奪人性命而不犯波羅夷的？』答：『有！自殺身無罪。如果比丘戲笑打他人，如果死了，犯突吉羅（dukkata，輕罪）。未受具戒（upasampadā，正式受戒）的人準備殺人，未受具戒的人奪人性命，犯突吉羅。未受具戒的人準備殺人，受具戒時奪人性命，犯突吉羅。未受具戒的人準備殺人，受具戒的人奪人性命，犯波羅夷。受具戒時準備殺人，受具戒時奪人性命，犯突吉羅。受具戒時準備殺人，受具戒后奪人性命，犯波羅夷。受具戒的人準備殺人，受具戒的人奪人性命，犯波羅夷。受具戒的人準備殺人，非具戒的人奪人性命，犯偷蘭遮。』
問：『有沒有比丘殺人而不犯波羅夷的？』答：『有！如果先破戒、如果是賊住（盜賊身份）、如果先前是白衣（在家居士）。』
問：『有沒有未受具戒的人殺人而犯波羅夷的？』答：『有！與學沙彌（sāmaṇera，見習僧侶）是。』
問：妄語事第四
優波離（Upāli，佛陀弟子）問佛言：『世尊（bhagavat，佛陀）！大妄語邊如何得輕重罪？』答：『比丘說：「我退失須陀洹（sotāpanna，入流果）、斯陀含（sakadāgāmin，一來果）、阿那含果（anāgāmin，不還果）、阿羅漢果（arahant，無學果）。」未得言失，得偷蘭遮。如果說：「我得果。」得波羅夷。』
問：『如果比丘說：「我得須陀洹、斯陀含、阿那含、阿羅漢果。」有人急問便說：「我非…
【English Translation】 English version: 『He incurs a Pārājika (expulsion offense), but does not incur an offense entailing immediate retribution.』
Question: 『If a bhikkhu (Buddhist monk) intends to kill a non-human (amanussa, non-human being), thinking it is a non-human, does he incur a Pārājika?』 Answer: 『He incurs a Pārājika.』 Question: 『If a bhikkhu intends to kill a non-human, thinking it is a human, does he incur a Pārājika?』 Answer: 『He does not, he incurs a sthūlātyaya (grave offense).』
Question: 『Is there a bhikkhu who takes a life and does not incur a Pārājika?』 Answer: 『Yes! Suicide is blameless. If a bhikkhu strikes another in jest, and he dies, he incurs a dukkata (minor offense). A person who has not received full ordination (upasampadā, formal ordination) prepares to kill, and a person who has not received full ordination takes a life, he incurs a dukkata. A person who has not received full ordination prepares to kill, and at the time of receiving full ordination, he takes a life, he incurs a dukkata. A person who has not received full ordination prepares to kill, and a person who has received full ordination takes a life, he incurs a Pārājika. At the time of receiving full ordination, he prepares to kill, and at the time of receiving full ordination, he takes a life, he incurs a dukkata. At the time of receiving full ordination, he prepares to kill, and after receiving full ordination, he takes a life, he incurs a Pārājika. A person who has received full ordination prepares to kill, and a person who has received full ordination takes a life, he incurs a Pārājika. A person who has received full ordination prepares to kill, and a person who has not received full ordination takes a life, he incurs a sthūlātyaya.』
Question: 『Is there a bhikkhu who kills a person and does not incur a Pārājika?』 Answer: 『Yes! If he has previously broken his vows, if he is living as a thief (in a state of thievery), if he was previously a layperson (householder).』
Question: 『Is there a person who has not received full ordination who kills a person and incurs a Pārājika?』 Answer: 『Yes! A novice monk (sāmaṇera, trainee monk) who is learning.』
Question: The Fourth Matter Concerning False Speech
Upāli (a disciple of the Buddha) asked the Buddha, 『Bhagavat (Blessed One, the Buddha)! How are light and heavy offenses determined in the case of a major lie?』 Answer: 『If a bhikkhu says, 「I have fallen away from the fruit of a Stream-enterer (sotāpanna, one who has entered the stream), Once-returner (sakadāgāmin, one who returns once more), Non-returner (anāgāmin, one who does not return), or Arhat (arahant, one who is worthy).」 Saying he has lost what he has not attained, he incurs a sthūlātyaya. If he says, 「I have attained the fruit,」 he incurs a Pārājika.』
Question: 『If a bhikkhu says, 「I have attained the fruit of a Stream-enterer, Once-returner, Non-returner, or Arhat,」 and someone urgently asks, and he says, 「I am not…
。』得何罪？」答：「得偷蘭遮。」
問：「若比丘言：『我退失阿羅漢果、阿那含果。』得何罪？」答：「若不得而言退失，得偷蘭遮。若自言我有下果失上果，得波羅夷。」
問：「比丘言：『我是學人。』有人急問：『云何學人？』比丘答言：『我多聞利根讀誦通利，若坐禪無勝我者，比丘法應學一切善法，是故我是學人。』得何罪？」答：「得偷蘭遮。若言：『我得無漏學法故名學人。』得波羅夷。」
問：「若比丘言：『我是無學人。』有人急問：『云何無學？』比丘答言：『我不復學，多聞利根讀誦通利及坐禪，是故我是無學人。』得何罪？」答：「得偷蘭遮。若言：『我不復學無漏法，是故名無學人。』得波羅夷。」
問：「若比丘言：『我無所有。』若人急問：『云何無所有？』比丘言：『我無衣缽、無戶鉤、無時、無時分、無七日、無盡形藥，是故名無所有。』得何罪？」
答：「得偷蘭遮。若言：『我無貪慾、瞋恚、愚癡，是故名無所有。』得波羅夷。」
問：「若比丘言：『我是末後身。』有人急問：『云何名末後身？』比丘言：『我於過去無數生死身，此為末後身，是故言末後身。』得何罪？」
答：「得偷蘭遮。若言：『我身份盡更不受後身
【現代漢語翻譯】 現代漢語譯本：問：『如果（有）比丘說：『我偷了僧眾的臥具。』犯什麼罪？』答：『犯偷蘭遮罪。』 問：『如果比丘說：『我退失了阿羅漢果（Arahan fruit，證得涅槃的果位）、阿那含果（Anāgāmi fruit，不還果，不再輪迴欲界的果位）。』犯什麼罪？』答：『如果實際上沒有得到（阿羅漢果、阿那含果）卻說退失了，犯偷蘭遮罪。如果自己說我得到了較低的果位，卻失去了較高的果位，犯波羅夷罪。』 問：『比丘說：『我是學人（Śaikṣa，還在學習的人）。』有人急切地問：『什麼是學人？』比丘回答說：『我博學多聞，根器敏利，讀誦經典通達流暢，如果坐禪，沒有人能勝過我，比丘應當學習一切善法，所以我是學人。』犯什麼罪？』答：『犯偷蘭遮罪。如果說：『我得到了無漏的學法，所以叫做學人。』犯波羅夷罪。』 問：『如果比丘說：『我是無學人（Aśaikṣa，已經完成學習的人）。』有人急切地問：『什麼是無學？』比丘回答說：『我不再需要學習，博學多聞，根器敏利，讀誦經典通達流暢以及坐禪，所以我就是無學人。』犯什麼罪？』答：『犯偷蘭遮罪。如果說：『我不再需要學習無漏法，所以叫做無學人。』犯波羅夷罪。』 問：『如果比丘說：『我一無所有。』如果有人急切地問：『怎麼叫一無所有？』比丘說：『我沒有衣缽（kasaya，僧人的袈裟和缽盂）、沒有戶鉤、沒有（非時食的）時、沒有時分、沒有七日藥、沒有盡形藥，所以叫做一無所有。』犯什麼罪？』 答：『犯偷蘭遮罪。如果說：『我沒有貪慾、嗔恚、愚癡，所以叫做一無所有。』犯波羅夷罪。』 問：『如果比丘說：『我是末後身。』有人急切地問：『怎麼叫末後身？』比丘說：『我於過去無數生死輪迴，此身為最後之身，所以說末後身。』犯什麼罪？』 答：『犯偷蘭遮罪。如果說：『我的身份已盡，不再受後世之身，
【English Translation】 English version: Question: 'If a Bhikkhu (Buddhist monk) says: 'I stole the Sangha's (Buddhist monastic community) bedding,' what offense is committed?' Answer: 'He commits a Thullaccaya (a serious offense).' Question: 'If a Bhikkhu says: 'I have regressed from the Arahan fruit (Arahan fruit, the state of attaining Nirvana), the Anāgāmi fruit (Anāgāmi fruit, the state of non-returning, no longer reborn in the desire realm),' what offense is committed?' Answer: 'If he has not attained it and says he has regressed, he commits a Thullaccaya. If he says he had a lower fruit and lost a higher fruit, he commits a Pārājika (defeat, expulsion from the Sangha).' Question: 'A Bhikkhu says: 'I am a Śaikṣa (Śaikṣa, a trainee).' Someone urgently asks: 'What is a Śaikṣa?' The Bhikkhu replies: 'I am learned and wise, I recite the scriptures fluently, and if I meditate, no one surpasses me. A Bhikkhu should learn all good Dharmas (teachings), therefore I am a Śaikṣa.' What offense is committed?' Answer: 'He commits a Thullaccaya. If he says: 'I have attained the undefiled learning, therefore I am called a Śaikṣa,' he commits a Pārājika.' Question: 'If a Bhikkhu says: 'I am an Aśaikṣa (Aśaikṣa, one who has completed training).' Someone urgently asks: 'What is an Aśaikṣa?' The Bhikkhu replies: 'I no longer need to learn, I am learned and wise, I recite the scriptures fluently, and I meditate, therefore I am an Aśaikṣa.' What offense is committed?' Answer: 'He commits a Thullaccaya. If he says: 'I no longer need to learn undefiled Dharmas, therefore I am called an Aśaikṣa,' he commits a Pārājika.' Question: 'If a Bhikkhu says: 'I have nothing.' If someone urgently asks: 'What do you mean by having nothing?' The Bhikkhu says: 'I have no robes (kasaya, monk's robe and bowl), no door hook, no (untimely food) time, no time division, no seven-day medicine, no lifetime medicine, therefore I am called having nothing.' What offense is committed?' Answer: 'He commits a Thullaccaya. If he says: 'I have no greed, hatred, or delusion, therefore I am called having nothing,' he commits a Pārājika.' Question: 'If a Bhikkhu says: 'This is my last body.' Someone urgently asks: 'What do you mean by last body?' The Bhikkhu says: 'In countless past lives and deaths, this is my last body, therefore I say last body.' What offense is committed?' Answer: 'He commits a Thullaccaya. If he says: 'My existence is finished, and I will not receive another body in the future,
，是故名末後身。』得波羅夷。」
問：「若比丘語比丘言：『汝當稱我為須陀洹、斯陀含、阿那含、阿羅漢。』若問已便言：『我非須陀洹、斯陀含、阿那含、阿羅漢。』得何罪？」答：「得偷蘭遮。」「若人問一比丘言：『誰道汝是須陀洹、斯陀含、阿那含、阿羅漢？』比丘言：『誰作是語？我非須陀洹、斯陀含、阿那含、阿羅漢？』得何罪？」
答：「得偷蘭遮。」
問：「若比丘言：『我耆阇崛山中須陀洹果，毗婆羅婆山中斯陀含果，薩婆娑羅頗羅山中阿那含果，薩缽那求呵山中阿羅漢果。』若問：『汝何因緣說耆阇崛山中須陀洹果？』比丘便言：『我在耆阇崛山中，讀誦思惟精進，求覓須陀洹果。』作如是語得何罪？」答：「得偷蘭遮，乃至阿羅漢果亦如是。若言：『我在耆阇崛山中得須陀洹果，乃至薩缽那求呵山中得阿羅漢果。』作如是語得波羅夷。」
問：「若他問比丘言：『汝得果不？』比丘爾時手中有庵婆果、瞻婆果、婆羅頭果、緊頭果、那梨羅果，因是故言：『我得果。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若比丘言：『某甲檀越舍入出比丘，是須陀洹、斯陀含、阿那含、阿羅漢。』若問：『何者是？』答言：『我是，我亦非須陀洹、斯陀含、阿
【現代漢語翻譯】 『因此，這被稱為最後之身。』犯波羅夷罪。
問：『如果比丘對比丘說：「你應該稱我為須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）。」如果被問之後便說：「我不是須陀洹、斯陀含、阿那含、阿羅漢。」犯什麼罪？』答：『犯偷蘭遮罪。』『如果有人問一個比丘：「誰說你是須陀洹、斯陀含、阿那含、阿羅漢？」比丘說：「誰說的？我不是須陀洹、斯陀含、阿那含、阿羅漢。」犯什麼罪？』
答：『犯偷蘭遮罪。』
問：『如果比丘說：「我在耆阇崛山（Gijjhakuta，靈鷲山）中證得須陀洹果，在毗婆羅婆山（Vebhara）中證得斯陀含果，在薩婆娑羅頗羅山（Sabbasara-phala）中證得阿那含果，在薩缽那求呵山（Sappanaguhā）中證得阿羅漢果。」如果問：「你因何緣故說在耆阇崛山中證得須陀洹果？」比丘便說：「我在耆阇崛山中，讀誦、思惟、精進，求覓須陀洹果。」作這樣的說法犯什麼罪？』答：『犯偷蘭遮罪，乃至阿羅漢果也是如此。如果說：「我在耆阇崛山中證得須陀洹果，乃至在薩缽那求呵山中證得阿羅漢果。」作這樣的說法犯波羅夷罪。』
問：『如果他人問比丘：「你證得果位了嗎？」比丘當時手中拿著庵婆果（Amba，芒果）、瞻婆果（Jambu，蒲桃）、婆羅頭果（Palattha）、緊頭果（Kintu，山竹）、那梨羅果（Nalikerā，椰子），因此說：「我證得果位。」作這樣的說法應該犯什麼罪？』答：『犯偷蘭遮罪。』
問：『如果比丘說：「某甲檀越（Danapati，施主）舍中出入的比丘，是須陀洹、斯陀含、阿那含、阿羅漢。」如果問：「哪個是？」回答說：「我是，我也不是須陀洹、斯陀含、阿
【English Translation】 'Therefore, it is called the last body.' He commits a Pārājika offense.
Question: 'If a bhikkhu (monk) says to another bhikkhu: 'You should call me a Sotapanna (stream-enterer), a Sakadagami (once-returner), an Anagami (non-returner), an Arahat (worthy one).' If, after being asked, he then says: 'I am not a Sotapanna, a Sakadagami, an Anagami, an Arahat,' what offense does he incur?' Answer: 'He incurs a Thullaccaya offense.' 'If someone asks a bhikkhu: 'Who says you are a Sotapanna, a Sakadagami, an Anagami, an Arahat?' and the bhikkhu says: 'Who said that? I am not a Sotapanna, a Sakadagami, an Anagami, an Arahat,' what offense does he incur?'
Answer: 'He incurs a Thullaccaya offense.'
Question: 'If a bhikkhu says: 'In Gijjhakuta (Vulture Peak) mountain, I attained the fruit of Sotapanna; in Vebhara mountain, I attained the fruit of Sakadagami; in Sabbasara-phala mountain, I attained the fruit of Anagami; in Sappanaguhā mountain, I attained the fruit of Arahat.' If asked: 'What is the reason you say you attained the fruit of Sotapanna in Gijjhakuta mountain?' and the bhikkhu then says: 'In Gijjhakuta mountain, I recited, contemplated, and diligently sought the fruit of Sotapanna.' What offense does he incur by making such a statement?' Answer: 'He incurs a Thullaccaya offense, and it is the same for the fruit of Arahat. If he says: 'In Gijjhakuta mountain, I attained the fruit of Sotapanna, and in Sappanaguhā mountain, I attained the fruit of Arahat,' he commits a Pārājika offense by making such a statement.'
Question: 'If someone asks a bhikkhu: 'Have you attained the fruit?' and the bhikkhu at that time has in his hand an Amba (mango) fruit, a Jambu (rose apple) fruit, a Palattha fruit, a Kintu (mangosteen) fruit, a Nalikerā (coconut) fruit, and because of this, he says: 'I have attained the fruit.' What offense should he incur by making such a statement?' Answer: 'He incurs a Thullaccaya offense.'
Question: 'If a bhikkhu says: 'The bhikkhus who come and go from the house of a certain Danapati (donor) are Sotapannas, Sakadagamis, Anagamis, Arahats.' If asked: 'Which one is it?' and he answers: 'It is I, and I am also not a Sotapanna, a Sakad
那含、阿羅漢。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若比丘言：『某甲檀越舍入坐受水飲食已隨意而出，是須陀洹、斯陀含、阿那含、阿羅漢。』若問：『誰是？』答言：『我是，我非須陀洹、斯陀含、阿那含、阿羅漢。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若比丘言：『某甲檀越舍敷莊嚴坐處，若得須陀洹、斯陀含、阿那含、阿羅漢。是人得坐是座，我次得坐是座，我亦非須陀洹、斯陀含、阿那含、阿羅漢。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若人問比丘言：『汝衣被、飲食、臥具、湯藥、資生之具，從何處得？』比丘言：『某甲檀越舍其有此物，檀越言：「若得須陀洹、斯陀含、阿那含、阿羅漢者，便取是物。」我取是物，我亦非須陀洹、斯陀含、阿那含、阿羅漢。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若比丘言：『我無不活畏、無惡名畏、無死畏、無惡趣畏、無大眾畏。』若言：『我不畏是五畏。』應得何罪？」答：「得偷蘭遮。若言：『我斷是五畏。』得波羅夷。」
問：「若比丘言：『我盡結使欲縛蓋纏。』若問言：『云何盡？』若言：『我過去結使欲縛蓋纏敗壞盡。』應得何罪？」答：「得偷蘭遮。若言
【現代漢語翻譯】 現代漢語譯本 問：『如果（有比丘）說：「某人是須陀洹（Sotapanna，入流者）、斯陀含（Sakadagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arahat，應供）。」』 這樣說會犯什麼罪？』答：『犯偷蘭遮罪。』 問：『如果比丘說：「某施主家，進入後接受供養的飲食，然後隨意離開，（此人）是須陀洹、斯陀含、阿那含、阿羅漢。」如果（有人）問：「誰是？」（比丘）回答說：「是我，但我不是須陀洹、斯陀含、阿那含、阿羅漢。」』 這樣說會犯什麼罪？』答：『犯偷蘭遮罪。』 問：『如果比丘說：「某施主家鋪設莊嚴的座位，如果（有人）是須陀洹、斯陀含、阿那含、阿羅漢，這人就可以坐這個座位，我依次可以坐這個座位，但我也不是須陀洹、斯陀含、阿那含、阿羅漢。」』 這樣說會犯什麼罪？』答：『犯偷蘭遮罪。』 問：『如果有人問比丘：「你的衣服、飲食、臥具、湯藥、資生之具，從哪裡得到的？」比丘說：「某施主家有這些東西，施主說：『如果（有人）是須陀洹、斯陀含、阿那含、阿羅漢，就拿走這些東西。』我拿走了這些東西，但我也不是須陀洹、斯陀含、阿那含、阿羅漢。」』 這樣說會犯什麼罪？』答：『犯偷蘭遮罪。』 問：『如果比丘說：「我沒有不活的恐懼、沒有惡名的恐懼、沒有死亡的恐懼、沒有惡趣的恐懼、沒有大眾的恐懼。」如果（比丘）說：「我不害怕這五種恐懼。」應得何罪？』答：『得偷蘭遮罪。如果（比丘）說：「我斷除了這五種恐懼。」得波羅夷罪。』 問：『如果比丘說：「我斷盡了結使、欲縛、蓋纏。」如果（有人）問：「如何斷盡？」如果（比丘）說：「我過去的結使、欲縛、蓋纏敗壞斷盡。」應得何罪？』答：『得偷蘭遮罪。』
【English Translation】 English version Question: 'If (a bhikkhu) says: 'So-and-so is a Sotapanna (入流者, Stream-enterer), a Sakadagamin (一來者, Once-returner), an Anagamin (不還者, Non-returner), an Arahat (應供, Worthy One).' What offense is incurred by speaking thus?' Answer: 'An offense of thullanacca (偷蘭遮, a serious offense).' Question: 'If a bhikkhu says: 'At the house of such-and-such a donor, having entered and received food and drink, and then leaving at will, (this person) is a Sotapanna, a Sakadagamin, an Anagamin, an Arahat.' If (someone) asks: 'Who is it?' (The bhikkhu) replies: 'It is I, but I am not a Sotapanna, a Sakadagamin, an Anagamin, an Arahat.' What offense is incurred by speaking thus?' Answer: 'An offense of thullanacca.' Question: 'If a bhikkhu says: 'At the house of such-and-such a donor, a decorated seat is prepared; if (someone) is a Sotapanna, a Sakadagamin, an Anagamin, an Arahat, that person may sit on this seat; I may sit on this seat in turn, but I am not a Sotapanna, a Sakadagamin, an Anagamin, an Arahat.' What offense is incurred by speaking thus?' Answer: 'An offense of thullanacca.' Question: 'If someone asks a bhikkhu: 'From where do you obtain your robes, food, bedding, medicine, and requisites for life?' The bhikkhu says: 'At the house of such-and-such a donor, they have these things; the donor said: 'If (someone) is a Sotapanna, a Sakadagamin, an Anagamin, an Arahat, then take these things.' I took these things, but I am not a Sotapanna, a Sakadagamin, an Anagamin, an Arahat.' What offense is incurred by speaking thus?' Answer: 'An offense of thullanacca.' Question: 'If a bhikkhu says: 'I have no fear of not living, no fear of bad reputation, no fear of death, no fear of bad destinations, no fear of the assembly.' If (the bhikkhu) says: 'I do not fear these five fears.' What offense is incurred?' Answer: 'An offense of thullanacca. If (the bhikkhu) says: 'I have abandoned these five fears,' an offense of parajika (波羅夷, expulsion).' Question: 'If a bhikkhu says: 'I have completely destroyed the fetters, the bonds of desire, and the hindrances.' If (someone) asks: 'How have you completely destroyed them?' If (the bhikkhu) says: 'My past fetters, bonds of desire, and hindrances are ruined and completely destroyed.' What offense is incurred?' Answer: 'An offense of thullanacca.'
：『斷結使欲縛蓋纏盡。』得波羅夷。」
問：「若比丘言：『聖弟子所應得，我得是事。』若人問言：『汝得何物。』若言：『我得讀誦通利問難，若坐禪精進不怠故，名我得是事。』應得何罪？」答：「得偷蘭遮。若說：『得聖弟子法。』得波羅夷。」
問：「若比丘說：『我修習五根五力七覺意。』若人問言：『云何修習？』便言：『我讀誦通利問難坐禪修集，不怠故名修習。』應得何罪？」答：「得偷蘭遮。若言：『我得五根五力七覺意。』得波羅夷。」
問：「頗有比丘虛妄說聖法不得波羅夷耶？」答曰：「有。比丘欲說須陀洹果，誤說斯陀含果。欲說斯陀含果，誤說阿那含果。欲說阿那含果，誤說阿羅漢果是。」
問：「比丘若言：『我今日不入世間禪定。』若人問言：『昨日云何？』若言：『昨日亦不入。』作如是語應得何罪？」答：「得偷蘭遮。若說禪法，得波羅夷。」
問：「若比丘言：『我是大師。』若人問言：『云何大師？』若言：『我為人說法教化作大師事故名大師。』應得何罪？」答：「得偷蘭遮。若說大師法，得波羅夷。」
問：「若比丘言：『我是佛。』若人問言：『云何名佛？』若言：『我覺三不善根、十不善道不應作，故名為佛。』應得何
【現代漢語翻譯】 現代漢語譯本：『斷除結縛、慾望的束縛和煩惱的覆蓋。』這樣會犯波羅夷罪（Pārājika，斷頭罪）。
問：『如果比丘說：『聖弟子所應該得到的，我已經得到了。』如果有人問：『你得到了什麼？』如果他說：『我得到了讀誦經文、通達義理、善於問難，或者因為坐禪精進而沒有懈怠，所以說我得到了這些。』應該得到什麼罪？』答：『得到偷蘭遮罪（Sthūlātyaya，重罪）。如果說：『得到了聖弟子的法。』就犯波羅夷罪。』
問：『如果比丘說：『我修習五根（pañca indriyāṇi，信、精進、念、定、慧）、五力（pañca balāni，信力、精進力、念力、定力、慧力）、七覺支（sapta bodhyaṅgāni，念、擇法、精進、喜、輕安、定、舍）。』如果有人問：『如何修習？』便說：『我讀誦經文、通達義理、善於問難、坐禪修習，沒有懈怠，所以說我修習了。』應該得到什麼罪？』答：『得到偷蘭遮罪。如果說：『我得到了五根、五力、七覺支。』就犯波羅夷罪。』
問：『有沒有比丘虛妄宣說聖法而不會犯波羅夷罪的？』答：『有。比丘想要說須陀洹果（Srotaāpanna，入流果），錯誤地說成了斯陀含果（Sakṛdāgāmin，一來果）。想要說斯陀含果，錯誤地說成了阿那含果（Anāgāmin，不還果）。想要說阿那含果，錯誤地說成了阿羅漢果（Arhat，無學果）。』
問：『比丘如果說：『我今天不入世間禪定。』如果有人問：『昨天怎麼樣？』如果他說：『昨天也不入。』說這樣的話應該得到什麼罪？』答：『得到偷蘭遮罪。如果說禪定之法，就犯波羅夷罪。』
問：『如果比丘說：『我是大師。』如果有人問：『如何是大師？』如果他說：『我為人說法教化，做大師的事情，所以稱為大師。』應該得到什麼罪？』答：『得到偷蘭遮罪。如果說大師之法，就犯波羅夷罪。』
問：『如果比丘說：『我是佛。』如果有人問：『如何名為佛？』如果他說：『我覺悟了三種不善根（貪、嗔、癡）、十種不善業道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）不應該做，所以名為佛。』應該得何
【English Translation】 English version: 『Cutting off the fetters, the bonds of desire, and the coverings of affliction.』 This incurs a Pārājika (defeat).
Question: 『If a bhikkhu (monk) says: 『What a noble disciple should attain, I have attained.』 If someone asks: 『What have you attained?』 If he says: 『I have attained the ability to recite, understand, and debate the scriptures, or because I am diligent in meditation without laziness, therefore I say I have attained these things.』 What offense should he incur?』 Answer: 『He incurs a Sthūlātyaya (grave offense). If he says: 『I have attained the qualities of a noble disciple,』 he incurs a Pārājika.』
Question: 『If a bhikkhu says: 『I cultivate the five faculties (pañca indriyāṇi, faith, energy, mindfulness, concentration, wisdom), the five powers (pañca balāni, power of faith, power of energy, power of mindfulness, power of concentration, power of wisdom), and the seven factors of enlightenment (sapta bodhyaṅgāni, mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity).』 If someone asks: 『How do you cultivate them?』 He says: 『I recite the scriptures, understand their meaning, debate skillfully, and practice meditation diligently without laziness, therefore I say I cultivate them.』 What offense should he incur?』 Answer: 『He incurs a Sthūlātyaya. If he says: 『I have attained the five faculties, the five powers, and the seven factors of enlightenment,』 he incurs a Pārājika.』
Question: 『Is there a bhikkhu who falsely claims to have attained noble qualities without incurring a Pārājika?』 Answer: 『Yes. A bhikkhu intends to say he has attained the Srotaāpanna (stream-enterer) fruit, but mistakenly says he has attained the Sakṛdāgāmin (once-returner) fruit. Intending to say he has attained the Sakṛdāgāmin fruit, he mistakenly says he has attained the Anāgāmin (non-returner) fruit. Intending to say he has attained the Anāgāmin fruit, he mistakenly says he has attained the Arhat (worthy one) fruit.』
Question: 『If a bhikkhu says: 『Today I do not enter worldly meditative states.』 If someone asks: 『What about yesterday?』 If he says: 『Yesterday I also did not enter.』 What offense should he incur for saying this?』 Answer: 『He incurs a Sthūlātyaya. If he claims to have attained meditative states, he incurs a Pārājika.』
Question: 『If a bhikkhu says: 『I am a great teacher.』 If someone asks: 『How are you a great teacher?』 If he says: 『I teach the Dharma to others, educate them, and do the work of a great teacher, therefore I am called a great teacher.』 What offense should he incur?』 Answer: 『He incurs a Sthūlātyaya. If he claims to possess the qualities of a great teacher, he incurs a Pārājika.』
Question: 『If a bhikkhu says: 『I am a Buddha.』 If someone asks: 『How are you called a Buddha?』 If he says: 『I have awakened to the three unwholesome roots (greed, hatred, delusion) and the ten unwholesome paths of action (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view) that should not be done, therefore I am called a Buddha.』 What offense should he
罪？」答：「得偷蘭遮。若說佛法，得波羅夷。」
問：「若比丘言：『我是毗婆尸佛弟子。』若人問言：『云何毗婆尸佛弟子？』便言：『若人歸命釋迦文佛，是人亦歸命毗婆尸佛、尸棄佛、維葉佛、拘留孫佛、拘那含牟尼佛、迦葉佛，如是等一切諸佛。』作如是語應得何罪？」答：「得偷蘭遮。若說宿命神通，得波羅夷。」
問：「若比丘言：『我喜須陀洹、斯陀含、阿那含、阿羅漢果。』若人問言：『汝得是道耶？』答：『我不得須陀洹、斯陀含、阿那含、阿羅漢果。』作如是語應得何罪？」答：「得偷蘭遮。」
問：「若人問比丘言：『汝得果耶？』爾時比丘手中，有庵羅果、波那薩果、閻浮果、那利耆陀果，因是故說得果，應得何罪？」答：「得偷蘭遮。若說果事，波羅夷。」
問：「若比丘自作書言：『我是須陀洹、斯陀含、阿那含、阿羅漢果。』作如是語已語比丘言：『此書說我得果。我非須陀洹、斯陀含、阿那含、阿羅漢果。』作如是語者，應得何罪？」答：「得偷蘭遮。」
問：「頗比丘虛妄說：『我得聖法。』不得波羅夷耶？」答：「有！若先破戒、若賊住、先來白衣是。」
問：「頗有不受具戒虛妄說：『我得聖法。』得波羅夷耶？」答：「有！與學沙
【現代漢語翻譯】 現代漢語譯本 問：『如果比丘說：『我知道過去、未來、現在的事情。』如果有人問：『你如何知道？』然後回答說：『我從天眼（divyacakṣus，一種超自然視覺）中看到。』這樣說話應該得到什麼罪？』答：『得到偷蘭遮罪。如果說宿命神通，得到波羅夷罪。』 問：『如果比丘說：『我是毗婆尸佛（Vipaśyin，過去七佛之一）的弟子。』如果有人問：『什麼是毗婆尸佛的弟子？』便說：『如果有人歸命釋迦文佛（Śākyamuni，現在佛），這個人也歸命毗婆尸佛、尸棄佛（Śikhin，過去七佛之一）、維葉佛（Viśvabhū，過去七佛之一）、拘留孫佛（Krakucchanda，過去七佛之一）、拘那含牟尼佛（Kanakamuni，過去七佛之一）、迦葉佛（Kāśyapa，過去七佛之一），像這樣的一切諸佛。』作這樣的語言應該得到什麼罪？』答：『得到偷蘭遮罪。如果說宿命神通，得到波羅夷罪。』 問：『如果比丘說：『我喜歡須陀洹（Srotāpanna，預流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）果。』如果有人問：『你得到這些道果了嗎？』回答：『我沒有得到須陀洹、斯陀含、阿那含、阿羅漢果。』作這樣的語言應該得到什麼罪？』答：『得到偷蘭遮罪。』 問：『如果有人問比丘：『你得到果位了嗎？』這時比丘手中，有庵羅果（āmra，芒果）、波那薩果（panasa，菠蘿蜜）、閻浮果（jambū，蒲桃）、那利耆陀果（nārikela，椰子），因為這個緣故說得到果位，應該得到什麼罪？』答：『得到偷蘭遮罪。如果說果位的事情，得到波羅夷罪。』 問：『如果比丘自己寫書說：『我是須陀洹、斯陀含、阿那含、阿羅漢果。』作這樣的語言后對比丘說：『這本書說我得到果位。我不是須陀洹、斯陀含、阿那含、阿羅漢果。』作這樣語言的人，應該得到什麼罪？』答：『得到偷蘭遮罪。』 問：『有沒有比丘虛妄地說：『我得到聖法。』而不會得到波羅夷罪的？』答：『有！如果先破戒、如果是賊住（盜戒比丘）、先前是白衣（在家眾）。』 問：『有沒有沒有受具足戒的人虛妄地說：『我得到聖法。』而得到波羅夷罪的？』答：『有！與學沙彌（śrāmaṇera，沙彌）。』
【English Translation】 English version Question: 'If a bhikkhu (monk) says: 'I know the past, future, and present.' If someone asks: 'How do you know?' and he replies: 'I see it with my divyacakṣus (divine eye, a supernatural vision).' What offense should be incurred by speaking like this?' Answer: 'He incurs a sthūlātyaya (serious offense). If he speaks of past-life supernatural powers, he incurs a pārājika (defeat, expulsion offense).' Question: 'If a bhikkhu says: 'I am a disciple of Vipaśyin Buddha (Vipaśyin, one of the past seven Buddhas).' If someone asks: 'What is a disciple of Vipaśyin Buddha?' and he says: 'If someone takes refuge in Śākyamuni Buddha (Śākyamuni, the present Buddha), that person also takes refuge in Vipaśyin Buddha, Śikhin Buddha (Śikhin, one of the past seven Buddhas), Viśvabhū Buddha (Viśvabhū, one of the past seven Buddhas), Krakucchanda Buddha (Krakucchanda, one of the past seven Buddhas), Kanakamuni Buddha (Kanakamuni, one of the past seven Buddhas), Kāśyapa Buddha (Kāśyapa, one of the past seven Buddhas), and all such Buddhas.' What offense should be incurred by speaking like this?' Answer: 'He incurs a sthūlātyaya. If he speaks of past-life supernatural powers, he incurs a pārājika.' Question: 'If a bhikkhu says: 'I delight in the fruits of Srotāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), and Arhat (worthy one).' If someone asks: 'Have you attained these paths?' and he replies: 'I have not attained the fruits of Srotāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat.' What offense should be incurred by speaking like this?' Answer: 'He incurs a sthūlātyaya.' Question: 'If someone asks a bhikkhu: 'Have you attained the fruit?' At that time, the bhikkhu has in his hand an āmra fruit (āmra, mango), a panasa fruit (panasa, jackfruit), a jambū fruit (jambū, rose apple), a nārikela fruit (nārikela, coconut), and because of this reason he says he has attained the fruit, what offense should be incurred?' Answer: 'He incurs a sthūlātyaya. If he speaks of the matter of the fruit, he incurs a pārājika.' Question: 'If a bhikkhu writes a letter himself saying: 'I am a Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat.' After making such a statement, he says to a bhikkhu: 'This letter says that I have attained the fruit. I am not a Srotāpanna, Sakṛdāgāmin, Anāgāmin, Arhat.' What offense should be incurred by someone who speaks like this?' Answer: 'He incurs a sthūlātyaya.' Question: 'Is there a bhikkhu who falsely says: 'I have attained the sacred Dharma (teachings).' and does not incur a pārājika?' Answer: 'Yes! If he has previously broken the precepts, if he is a thief-dweller (a monk who has committed theft), if he was previously a layman (householder).' Question: 'Is there someone who has not received full ordination who falsely says: 'I have attained the sacred Dharma.' and incurs a pārājika?' Answer: 'Yes! A śrāmaṇera (novice monk) under instruction.'
彌是。」
問：「頗一比丘獨入空房，一時得四波羅夷耶？」答曰：「有。淫慾者如藍婆羅及弱脊；盜者，先作盜方便已入舍；殺者亦先作殺因緣已入舍；妄語者自唱言：『阿羅漢在此房中。』是也。」(四事竟)
問十三事
佛在舍衛國，優波離問佛言：「世尊！如佛所說：『故出精得僧伽婆尸沙。』若比丘睡眠中弄、覺已出精，得何罪？」佛言：「若覺已不動無罪，若動得偷蘭遮。若覺時弄、唾眠已出，得偷蘭遮。若比丘捉瘡、㮈瘡故弄出精，得僧伽婆尸沙。若比丘捉瘡、㮈瘡欲出精，心還悔休，得偷蘭遮。若比丘捉瘡、㮈瘡欲受細滑，心還悔休，得偷蘭遮。未受具戒人弄，未受具戒出精，得突吉羅。未受具戒人弄，受具戒時出，得突吉羅。未受具戒人弄，受具戒人出，得僧伽婆尸沙。受具戒時弄，受具戒時出，得突吉羅。受具戒時弄，受具戒已出，得僧伽婆尸沙。受具戒人弄，受具戒人出，得僧伽婆尸沙。受具戒人弄，非具戒人出，得偷蘭遮。」
問：「若比丘作僧伽婆尸沙罪，不憶日月，應從何日來治？」答：「從受具戒來治。」
問：「齊何名出精？」答：「從瘡出。」
問：「頗非比丘作罪比丘得脫耶？頗比丘作罪非比丘得脫耶？頗是人作罪即是人得脫耶？」答：
【現代漢語翻譯】 彌是（Mí shì）。」
問：『如果一個比丘獨自進入空房間，有可能在同一時間犯下四種波羅夷罪（Pólúoyí zuì，斷頭罪）嗎？』答：『有可能。犯淫慾罪的，就像藍婆羅（Lánpóluó，指淫慾熾盛的人）和弱脊（ruòjǐ，指無法自控的人）；犯盜竊罪的，事先已經準備好盜竊的工具進入房間；犯殺人罪的，事先已經準備好殺人的因緣進入房間；犯妄語罪的，自己宣稱說：「阿羅漢（Āluóhàn，證悟者）就在這個房間里。」就是這種情況。』（四種罪行完畢）
問十三事
佛陀在舍衛國（Shèwèiguó），優波離（Yōubōlí）問佛陀說：『世尊！正如佛陀您所說：「故意遺精會犯僧伽婆尸沙罪（Sēngqié póshī shā zuì，僅次於波羅夷的重罪）。」如果比丘在睡眠中遺精，醒來后才發現，這犯什麼罪？』佛陀說：『如果醒來后沒有動，就沒有罪；如果動了，就犯偷蘭遮罪（Tōulánzhē zuì，中等罪）。如果在清醒時玩弄，睡著後遺精，犯偷蘭遮罪。如果比丘觸控瘡、膿瘡，故意玩弄導致遺精，犯僧伽婆尸沙罪。如果比丘觸控瘡、膿瘡，想要遺精，但心中後悔停止，犯偷蘭遮罪。如果比丘觸控瘡、膿瘡，想要感受細滑的觸感，但心中後悔停止，犯偷蘭遮罪。未受具戒的人玩弄，未受具戒的人遺精，犯突吉羅罪（Tūjíluō zuì，輕罪）。未受具戒的人玩弄，受具戒時遺精，犯突吉羅罪。未受具戒的人玩弄，受具戒的人遺精，犯僧伽婆尸沙罪。受具戒時玩弄，受具戒時遺精，犯突吉羅罪。受具戒時玩弄，受具戒後遺精，犯僧伽婆尸沙罪。受具戒的人玩弄，受具戒的人遺精，犯僧伽婆尸沙罪。受具戒的人玩弄，未受具戒的人遺精，犯偷蘭遮罪。』
問：『如果比丘犯了僧伽婆尸沙罪，不記得日期，應該從哪一天開始計算來懲治？』答：『從受具戒的那一天開始計算。』
問：『什麼情況才算是遺精？』答：『從瘡口流出。』
問：『有沒有不是比丘的人犯罪，比丘卻能免罪的？有沒有比丘犯罪，不是比丘的人卻能免罪的？有沒有是這個人犯罪，就是這個人免罪的？』答：
【English Translation】 『Mí shì.』
Question: 『Is it possible for a Bhikkhu (Bǐqiū, Buddhist monk) to enter an empty room alone and commit four Pārājika (Bōluóyí, expulsion from the Sangha) offenses at the same time?』 Answer: 『Yes. One who commits lustful acts is like a lambhara (Lánpóluó, one who is intensely lustful) and a weak spine (ruòjǐ, one who cannot control themselves); one who steals has already prepared the means for stealing before entering the room; one who kills has already prepared the conditions for killing before entering the room; one who lies proclaims, 「An Arhat (Āluóhàn, enlightened being) is in this room.」 That is the case.』 (The four offenses are complete)
Thirteen Questions
The Buddha was in Śrāvastī (Shèwèiguó). Upāli (Yōubōlí) asked the Buddha, 『Venerable One! As the Buddha has said, 「Deliberately emitting semen incurs a Saṃghāvaśeṣa (Sēngqié póshī shā, formal meeting of the Sangha) offense.」 If a Bhikkhu emits semen in his sleep and is only aware of it upon waking, what offense does he incur?』 The Buddha said, 『If he does not move upon waking, there is no offense. If he moves, he incurs a sthūlātyaya (Tōulánzhē, serious offense). If he plays with himself while awake and emits semen after falling asleep, he incurs a sthūlātyaya offense. If a Bhikkhu touches a sore or ulcer and deliberately plays with it, causing semen to be emitted, he incurs a Saṃghāvaśeṣa offense. If a Bhikkhu touches a sore or ulcer, intending to emit semen, but repents and stops, he incurs a sthūlātyaya offense. If a Bhikkhu touches a sore or ulcer, desiring to experience a smooth sensation, but repents and stops, he incurs a sthūlātyaya offense. If someone who has not taken full ordination plays with himself and emits semen, he incurs a duṣkṛta (Tūjíluō, minor offense). If someone who has not taken full ordination plays with himself and emits semen while taking full ordination, he incurs a duṣkṛta offense. If someone who has not taken full ordination plays with himself and someone who has taken full ordination emits semen, he incurs a Saṃghāvaśeṣa offense. If someone is playing with himself at the time of ordination, and emits semen at the time of ordination, he incurs a duṣkṛta offense. If someone is playing with himself at the time of ordination, and emits semen after ordination, he incurs a Saṃghāvaśeṣa offense. If someone who has taken full ordination plays with himself, and someone who has taken full ordination emits semen, he incurs a Saṃghāvaśeṣa offense. If someone who has taken full ordination plays with himself, and someone who has not taken full ordination emits semen, he incurs a sthūlātyaya offense.』
Question: 『If a Bhikkhu commits a Saṃghāvaśeṣa offense and does not remember the date, from what day should the punishment be calculated?』 Answer: 『It should be calculated from the day he received full ordination.』
Question: 『What constitutes emission of semen?』 Answer: 『Emission from a sore.』
Question: 『Is there a case where a non-Bhikkhu commits an offense, but a Bhikkhu is absolved? Is there a case where a Bhikkhu commits an offense, but a non-Bhikkhu is absolved? Is there a case where the person who commits the offense is the same person who is absolved?』 Answer:
「有！非比丘作罪比丘得脫者，若比丘尼得不共比丘僧伽婆尸沙罪，是比丘尼轉根作比丘，即時得脫，是名非比丘作罪比丘得脫。比丘作罪非比丘得脫者，若比丘得不共比丘尼僧伽婆尸沙罪，是比丘轉根作比丘尼，即時得脫，是名比丘作罪非比丘得脫。是人作罪即是人得脫者，若比丘作僧伽婆尸沙，如法治滅。若比丘尼作僧伽婆尸沙，如法治滅，是名是人作罪即是人得脫。諸比丘眠中弄、覺已出，若覺已不動無罪；若動得偷蘭遮。」
問：「頗比丘故出精不得僧伽婆尸沙耶？」答：「有！若未結戒作是。四人本白衣，弄一比丘出精，是比丘得偷蘭遮。」
問：「頗比丘故出精不得僧伽婆尸沙耶？」答：「有！若先破戒、若賊住是。」
問：「頗不受具戒人故出精得僧伽婆尸沙耶？」答曰：「有。與學沙彌是也。」
問：「如佛所說：『摩觸女人身得僧伽婆尸沙。』頗比丘摩觸女人身，不得僧伽婆尸沙耶？」答：「有！若女人身根壞，比丘摩觸，得偷蘭遮。若比丘身根壞，摩觸女人，得偷蘭遮。若比丘與女人期，疑是、不是？若是，摩觸得僧伽婆尸沙。疑是人非人，若是人女，摩觸得僧伽婆尸沙。若比丘以爪、以齒、以毛、以瘡、以無肉骨，摩觸女人身，得偷蘭遮。若比丘以身摩觸女人爪、齒
【現代漢語翻譯】 現代漢語譯本： 『有！非比丘（指未受比丘戒的人）作罪，比丘（受過比丘戒的人）得脫罪的情況是：如果比丘尼（女性比丘）犯了不共比丘的僧伽婆尸沙（僧殘罪，一種較重的罪），這位比丘尼轉變為比丘（男性比丘），立即可以免除罪責，這稱為非比丘作罪比丘得脫。比丘作罪，非比丘得脫罪的情況是：如果比丘犯了不共比丘尼的僧伽婆尸沙罪，這位比丘轉變為比丘尼，立即可以免除罪責，這稱為比丘作罪非比丘得脫。是人作罪即是人得脫罪的情況是：如果比丘犯了僧伽婆尸沙罪，依法進行處理使其罪滅。如果比丘尼犯了僧伽婆尸沙罪，依法進行處理使其罪滅，這稱為是人作罪即是人得脫。各位比丘在睡眠中遺精，醒來后精液已出，如果醒來后沒有動，則無罪；如果動了，則犯偷蘭遮（一種較輕的罪）。』
問：『有沒有比丘故意遺精卻不犯僧伽婆尸沙罪的情況？』答：『有！如果是在未受比丘戒之前做這種事。四位原本是白衣（在家信徒）的人，戲弄一位比丘導致其遺精，這位比丘犯偷蘭遮罪。』
問：『有沒有比丘故意遺精卻不犯僧伽婆尸沙罪的情況？』答：『有！如果他之前已經破戒，或者是以賊住（冒充比丘）的身份。』
問：『有沒有未受具足戒的人故意遺精卻犯僧伽婆尸沙罪的情況？』答：『有。與學沙彌（正在學習成為沙彌的人）發生性行為就是這種情況。』
問：『如佛所說：『觸控女人身體會犯僧伽婆尸沙罪。』有沒有比丘觸控女人身體卻不犯僧伽婆尸沙罪的情況？』答：『有！如果女人的身體的性器官已經損壞，比丘觸控她，犯偷蘭遮罪。如果比丘的性器官已經損壞，觸控女人，犯偷蘭遮罪。如果比丘與女人有約會，懷疑她是不是（女人）？如果是，觸控她就犯僧伽婆尸沙罪。懷疑是人還是非人，如果是女人，觸控她就犯僧伽婆尸沙罪。如果比丘用指甲、牙齒、毛髮、瘡、沒有肉的骨頭，觸控女人身體，犯偷蘭遮罪。如果比丘用身體觸控女人的指甲、牙齒……』
【English Translation】 English version: 'Yes! A non-bhikkhu (one who has not taken the bhikkhu vows) committing an offense from which a bhikkhu (one who has taken the bhikkhu vows) is exempt: if a bhikkhuni (female bhikkhu) commits a Sanghavasesa (a serious offense requiring a meeting of the Sangha) that is not shared by bhikkhus, and that bhikkhuni transforms into a bhikkhu (male bhikkhu), she is immediately exempt from the offense. This is called a non-bhikkhu committing an offense from which a bhikkhu is exempt. A bhikkhu committing an offense from which a non-bhikkhu is exempt: if a bhikkhu commits a Sanghavasesa that is not shared by bhikkhunis, and that bhikkhu transforms into a bhikkhuni, he is immediately exempt from the offense. This is called a bhikkhu committing an offense from which a non-bhikkhu is exempt. A person committing an offense from which that same person is absolved: if a bhikkhu commits a Sanghavasesa, it is dealt with according to the Dharma and extinguished. If a bhikkhuni commits a Sanghavasesa, it is dealt with according to the Dharma and extinguished. This is called a person committing an offense from which that same person is absolved. If bhikkhus ejaculate in their sleep and the semen is released upon waking, if they do not move upon waking, there is no offense; if they move, they commit a thullanacca (a minor offense).'
Question: 'Is there a case where a bhikkhu intentionally ejaculates but does not commit a Sanghavasesa?' Answer: 'Yes! If it is done before taking the bhikkhu vows. If four people who were originally laypeople tease a bhikkhu, causing him to ejaculate, that bhikkhu commits a thullanacca.'
Question: 'Is there a case where a bhikkhu intentionally ejaculates but does not commit a Sanghavasesa?' Answer: 'Yes! If he has previously broken his vows, or if he is living as a thief (impersonating a bhikkhu).'
Question: 'Is there a case where a person who has not taken full ordination intentionally ejaculates and commits a Sanghavasesa?' Answer: 'Yes. Engaging in sexual activity with a novice monk (a samanera who is studying to become a monk) is such a case.'
Question: 'As the Buddha said: 'Touching a woman's body incurs a Sanghavasesa.' Is there a case where a bhikkhu touches a woman's body but does not commit a Sanghavasesa?' Answer: 'Yes! If the woman's sexual organs are damaged, and the bhikkhu touches her, he commits a thullanacca. If the bhikkhu's sexual organs are damaged, and he touches a woman, he commits a thullanacca. If a bhikkhu has an appointment with a woman, and he is unsure if she is (a woman)? If she is, touching her incurs a Sanghavasesa. If he is unsure if she is human or non-human, and if she is a human woman, touching her incurs a Sanghavasesa. If a bhikkhu touches a woman's body with his nails, teeth, hair, sores, or boneless bones, he commits a thullanacca. If a bhikkhu touches a woman's nails, teeth with his body...'
、毛、瘡、無皮骨，偷蘭遮。若比丘愛一女人，而摩觸余女人身，得偷蘭遮。若摩觸二根女人身，得偷蘭遮。若摩觸不能女人身，得偷蘭遮。若比丘不能男，摩觸女人身，得偷蘭遮。若比丘摩觸男子身，得偷蘭遮。若比丘摩觸女人身，是女人即時轉根作男子，比丘摩觸男子，得偷蘭遮。若比丘摩觸女人身，比丘轉根作比丘尼，比丘尼摩觸女人身，得偷蘭遮。若比丘摩觸男子身，是男子轉根作女人，比丘摩觸女人身，得僧伽婆尸沙。若比丘摩觸男子身，比丘轉根作比丘尼，比丘尼摩觸男子，得波羅夷。若比丘尼摩觸男子身，是男子轉根作女人，比丘尼摩觸女人身，得偷蘭遮。若比丘尼摩觸男子身，是比丘尼轉根作比丘，比丘摩觸男子，得偷蘭遮。若比丘尼摩觸女人身，是女人轉根作男子，比丘尼摩觸男子，得波羅夷。若比丘尼摩觸女人身，是比丘尼轉根作比丘，比丘摩觸女人，得僧伽婆尸沙。」
問：「頗比丘摩觸女人身，不得僧伽婆尸沙耶？」答：「有！若為寒、為熱、為暖、無染心，無罪。若摩觸不能女，得偷蘭遮。若摩觸入滅盡定女人，得偷蘭遮。」
問：「頗比丘摩觸女人身，不得僧伽婆尸沙耶？」答：「有！若救火、救水、救刀兵、救深坑、救惡獸救、惡鬼諸難，無罪。」
問：「頗比丘
【現代漢語翻譯】 現代漢語譯本 毛、瘡、無皮骨，犯偷蘭遮罪（Thullaccaya，一種較輕的罪）。如果比丘愛戀一個女人，卻去摩觸其他女人的身體，犯偷蘭遮罪。如果摩觸兩性人的身體，犯偷蘭遮罪。如果摩觸不能行房事的女人，犯偷蘭遮罪。如果比丘是不能行房事的男人，摩觸女人身體，犯偷蘭遮罪。如果比丘摩觸男子身體，犯偷蘭遮罪。如果比丘摩觸女人身體，這女人立即轉變為男子，比丘摩觸這個男子，犯偷蘭遮罪。如果比丘摩觸女人身體，比丘轉變為比丘尼，比丘尼摩觸女人身體，犯偷蘭遮罪。如果比丘摩觸男子身體，這男子轉變為女人，比丘摩觸這個女人，犯僧伽婆尸沙罪（Sanghavasesa，一種較重的罪）。如果比丘摩觸男子身體，比丘轉變為比丘尼，比丘尼摩觸男子，犯波羅夷罪（Parajika，最重的罪）。如果比丘尼摩觸男子身體，這男子轉變為女人，比丘尼摩觸這個女人，犯偷蘭遮罪。如果比丘尼摩觸男子身體，這比丘尼轉變為比丘，比丘摩觸男子，犯偷蘭遮罪。如果比丘尼摩觸女人身體，這女人轉變為男子，比丘尼摩觸這個男子，犯波羅夷罪。如果比丘尼摩觸女人身體，這比丘尼轉變為比丘，比丘摩觸女人，犯僧伽婆尸沙罪。
問：『有沒有比丘摩觸女人身體，卻不犯僧伽婆尸沙罪的情況？』答：『有！如果是爲了禦寒、爲了散熱、爲了取暖，沒有染污心，就沒有罪。如果摩觸不能行房事的女人，犯偷蘭遮罪。如果摩觸進入滅盡定（Nirodha-samapatti）的女人，犯偷蘭遮罪。』
問：『有沒有比丘摩觸女人身體，卻不犯僧伽婆尸沙罪的情況？』答：『有！如果是爲了救火、救水、救刀兵、救深坑、救惡獸、救惡鬼等危難，就沒有罪。』
問：『有沒有比丘……』
【English Translation】 English version 'Hair, sores, without skin or bone, Thullaccaya (a minor offense). If a bhikkhu loves a woman and touches another woman's body, he commits a Thullaccaya offense. If he touches the body of a hermaphrodite, he commits a Thullaccaya offense. If he touches a woman who cannot engage in sexual activity, he commits a Thullaccaya offense. If a bhikkhu is an impotent man and touches a woman's body, he commits a Thullaccaya offense. If a bhikkhu touches a man's body, he commits a Thullaccaya offense. If a bhikkhu touches a woman's body and that woman immediately transforms into a man, and the bhikkhu touches the man, he commits a Thullaccaya offense. If a bhikkhu touches a woman's body and the bhikkhu transforms into a bhikkhuni (nun), and the bhikkhuni touches a woman's body, she commits a Thullaccaya offense. If a bhikkhu touches a man's body and that man transforms into a woman, and the bhikkhu touches the woman, he commits a Sanghavasesa (a serious offense). If a bhikkhu touches a man's body and the bhikkhu transforms into a bhikkhuni, and the bhikkhuni touches the man, she commits a Parajika (the most serious offense). If a bhikkhuni touches a man's body and that man transforms into a woman, and the bhikkhuni touches the woman, she commits a Thullaccaya offense. If a bhikkhuni touches a man's body and the bhikkhuni transforms into a bhikkhu, and the bhikkhu touches the man, he commits a Thullaccaya offense. If a bhikkhuni touches a woman's body and that woman transforms into a man, and the bhikkhuni touches the man, she commits a Parajika offense. If a bhikkhuni touches a woman's body and the bhikkhuni transforms into a bhikkhu, and the bhikkhu touches the woman, he commits a Sanghavasesa offense.'
Question: 'Is there a case where a bhikkhu touches a woman's body and does not commit a Sanghavasesa offense?' Answer: 'Yes! If it is for cold, for heat, for warmth, without defiled intention, there is no offense. If he touches a woman who cannot engage in sexual activity, he commits a Thullaccaya offense. If he touches a woman who has entered Nirodha-samapatti (cessation of perception and feeling), he commits a Thullaccaya offense.'
Question: 'Is there a case where a bhikkhu touches a woman's body and does not commit a Sanghavasesa offense?' Answer: 'Yes! If it is to save from fire, save from water, save from weapons, save from a deep pit, save from wild beasts, save from evil spirits and other dangers, there is no offense.'
Question: 'Is there a bhikkhu...'
與女人粗語，不得僧伽婆尸沙耶？」答：「有！若為他作粗語、若遣使、若本性粗語、若遣書、若示相，得偷蘭遮。若與不能女粗語，得偷蘭遮。若比丘與二道合一道女人共粗語，得偷蘭遮。若與入滅盡定女人共粗語，得偷蘭遮。」
問：「頗比丘向女人稱讚以身供養，不得僧伽婆尸沙耶？」答：「有！若為他故向女人稱讚以身供養，得偷蘭遮。若遣使、若書、若示相，得偷蘭遮。若向不能女稱讚以身供養，得偷蘭遮。若比丘向二道合一道女人稱讚以身供養，得偷蘭遮。若向入滅盡定女人稱讚以身供養，得偷蘭遮。」
優波離問佛：「若媒合男女事已成，比丘後來佐助，得何罪？」答：「得偷蘭遮。若居士與女人共期，語比丘言：『汝為我語彼女人來。』比丘語彼女人，彼女人不隨語。比丘還語居士言：『彼女人不隨我語。』是比丘得偷蘭遮。若比丘受富貴人語，向貧賤人說；受貧賤人語，向富貴人說，得偷蘭遮。受富貴人語，向富貴人說；受貧賤人語，向貧賤人說，得僧伽婆尸沙。」問：「齊何名富貴人？」答：「乃至三語令官受用，是名富貴。若比丘語余比丘言：『汝買女人。』得偷蘭遮。若言：『買是。』得偷蘭遮。若買已合偶事成，得僧伽婆尸沙。若女人一懷妊男、一懷妊女，比丘媒合，得偷蘭
【現代漢語翻譯】 現代漢語譯本： 問：『對比丘對女人說粗俗的話，不構成僧伽婆尸沙罪（Sanghavasesa，僧團所犯的重罪，需要僧團會議處理才能懺悔）嗎？』答：『是的！如果爲了他人而對女人說粗俗的話，或者派遣使者，或者天生就愛說粗俗的話，或者寫信，或者示意，構成偷蘭遮罪（Thullaccaya，一種較輕的罪）。如果對比丘對不能行房事的女人說粗俗的話，構成偷蘭遮罪。如果比丘對具有雙重性別的女人說粗俗的話，構成偷蘭遮罪。如果對比丘對進入滅盡定的女人說粗俗的話，構成偷蘭遮罪。』
問：『對比丘向女人稱讚以身體供養，不構成僧伽婆尸沙罪嗎？』答：『是的！如果爲了他人而向女人稱讚以身體供養，構成偷蘭遮罪。如果派遣使者，或者寫信，或者示意，構成偷蘭遮罪。如果向不能行房事的女人稱讚以身體供養，構成偷蘭遮罪。如果比丘向具有雙重性別的女人稱讚以身體供養，構成偷蘭遮罪。如果向進入滅盡定的女人稱讚以身體供養，構成偷蘭遮罪。』
優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『如果撮合男女之事已經成功，比丘後來又去幫助，會犯什麼罪？』答：『構成偷蘭遮罪。如果居士與女人約定好，告訴比丘說：「你替我告訴那個女人讓她來。」比丘告訴那個女人，那個女人不聽從。比丘回來告訴居士說：「那個女人不聽我的話。」這個比丘構成偷蘭遮罪。如果比丘接受富貴人的話，去對貧賤人說；接受貧賤人的話，去對富貴人說，構成偷蘭遮罪。接受富貴人的話，去對富貴人說；接受貧賤人的話，去對貧賤人說，構成僧伽婆尸沙罪。』問：『達到什麼程度才叫做富貴人？』答：『乃至三句話能讓官府採納，這就叫做富貴。』如果比丘對其他比丘說：『你去買女人。』構成偷蘭遮罪。如果說：『買這個。』構成偷蘭遮罪。如果買來之後已經結合，事情已經成功，構成僧伽婆尸沙罪。如果女人懷著一個男孩，又懷著一個女孩，比丘去撮合，構成偷蘭遮罪。
【English Translation】 English version: Question: 'Does a bhikkhu (monk) using coarse language with a woman not incur a Sanghavasesa (a serious offense requiring a Sangha meeting for expiation)?' Answer: 'Yes! If he uses coarse language with a woman for the sake of another, or sends a messenger, or is naturally coarse, or writes a letter, or makes a sign, he incurs a Thullaccaya (a lesser offense). If a bhikkhu uses coarse language with a woman who cannot engage in sexual activity, he incurs a Thullaccaya. If a bhikkhu uses coarse language with a woman who has both male and female characteristics, he incurs a Thullaccaya. If a bhikkhu uses coarse language with a woman who has entered Nirodha-Samapatti (cessation of perception and feeling), he incurs a Thullaccaya.'
Question: 'Does a bhikkhu praising the offering of oneself in sexual relations to a woman not incur a Sanghavasesa?' Answer: 'Yes! If he praises the offering of oneself in sexual relations to a woman for the sake of another, he incurs a Thullaccaya. If he sends a messenger, or writes a letter, or makes a sign, he incurs a Thullaccaya. If he praises the offering of oneself in sexual relations to a woman who cannot engage in sexual activity, he incurs a Thullaccaya. If a bhikkhu praises the offering of oneself in sexual relations to a woman who has both male and female characteristics, he incurs a Thullaccaya. If he praises the offering of oneself in sexual relations to a woman who has entered Nirodha-Samapatti, he incurs a Thullaccaya.'
Upali (one of the ten principal disciples of the Buddha, foremost in discipline) asked the Buddha: 'If a bhikkhu helps after a matter of arranging a marriage between a man and a woman has already been accomplished, what offense does he incur?' Answer: 'He incurs a Thullaccaya. If a householder makes an agreement with a woman and tells a bhikkhu, 'Please tell that woman to come for me,' and the bhikkhu tells the woman, but the woman does not comply, and the bhikkhu returns and tells the householder, 'That woman does not comply with my words,' that bhikkhu incurs a Thullaccaya. If a bhikkhu takes the words of a wealthy person and speaks to a poor person, or takes the words of a poor person and speaks to a wealthy person, he incurs a Thullaccaya. If he takes the words of a wealthy person and speaks to a wealthy person, or takes the words of a poor person and speaks to a poor person, he incurs a Sanghavasesa.' Question: 'To what extent is someone called wealthy?' Answer: 'Even if three words of his are accepted by the government, that is called wealthy.' If a bhikkhu says to another bhikkhu, 'Go buy a woman,' he incurs a Thullaccaya. If he says, 'Buy this one,' he incurs a Thullaccaya. If he buys her and they have already united and the matter is accomplished, he incurs a Sanghavasesa. If a woman is pregnant with a boy and also pregnant with a girl, and a bhikkhu arranges the marriage, he incurs a Thullaccaya.'
遮。若比丘持主人語，轉語餘人，展轉乃至第三人，得偷蘭遮。若比丘從使邊受語，轉語餘人，后還自來語其主，得僧伽婆尸沙。若比丘與未有男家作媒言：『若男當與某女。』得偷蘭遮。若比丘與不能男、不能女、二道合一道女、石女作媒，得偷蘭遮。」
問：「頗比丘作媒，不得僧伽婆尸沙耶？」答：「有！若女是人，男是非人；若男是人，女是非人；若二俱非人。比丘媒合，得偷蘭遮。」
問：「若一居士與女人期，比丘言：『是女人在何處？』比丘答言：『在外墻邊。』比丘得偷蘭遮。若比丘惶心受語，狂心語彼人，得偷蘭遮。若狂心受語，惺心語彼人，得僧伽婆尸沙。若比丘受惺心者語，語狂心者，得偷蘭遮。若受狂心者語，語惺心者，得僧伽婆尸沙。有一居士，到眾僧中語眾僧言：『汝等與我語某甲居士：「與我兒若女若姊。」』是中若有比丘受是語語彼居士，得僧伽婆尸沙。若眾僧差遣一比丘，是比丘持是語，語彼居士，眾僧得僧伽婆尸沙。」
有二居士作善知識，二居士婦俱懷妊。是二居士共作要言：「若我生男、汝生女，汝女當與我男。若我生女、汝生男，我女當與汝男。」若一人生男、一人生女。生男者死，居家貧窮。生女者違要不與。此男子聞語其家入出比丘言：「汝能為
【現代漢語翻譯】 現代漢語譯本： 遮。如果比丘傳達主人的話，轉告給其他人，輾轉傳到第三個人，犯偷蘭遮罪（Sthulanandana，一種罪名）。如果比丘從僕人那裡接受資訊，轉告給其他人，之後又自己回來告訴主人，犯僧伽婆尸沙罪（Sanghavasesa，一種僅次於波羅夷的重罪）。如果比丘為沒有兒子的家庭做媒，說：『這個男子應該娶某家的女子。』犯偷蘭遮罪。如果比丘為不能生育的男子、不能生育的女子、雙性人、石女做媒，犯偷蘭遮罪。
問：『有沒有比丘做媒，不會犯僧伽婆尸沙罪的？』答：『有！如果女子是人，男子是非人；如果男子是人，女子是非人；如果雙方都不是人。』比丘做媒，犯偷蘭遮罪。
問：『如果一個居士與一個女子有約會，比丘問：『這個女子在哪裡？』比丘回答說：『在外墻邊。』比丘犯偷蘭遮罪。如果比丘驚慌失措地接受資訊，精神錯亂地告訴那個人，犯偷蘭遮罪。如果精神錯亂地接受資訊，清醒地告訴那個人，犯僧伽婆尸沙罪。如果比丘接受清醒的人的資訊，告訴精神錯亂的人，犯偷蘭遮罪。如果接受精神錯亂的人的資訊，告訴清醒的人，犯僧伽婆尸沙罪。』有一個居士，到僧團中對眾僧說：『你們替我告訴某某居士：「把你的兒子、女兒或姐妹嫁給我。」』這裡面如果有比丘接受這個資訊告訴那個居士，犯僧伽婆尸沙罪。如果僧團派遣一個比丘，這個比丘拿著這個資訊，告訴那個居士，眾僧犯僧伽婆尸沙罪。
有兩個居士是好朋友，兩個居士的妻子都懷孕了。這兩個居士共同約定說：『如果我生的是男孩、你生的是女孩，你的女兒就嫁給我的兒子。如果我生的是女孩、你生的是男孩，我的女兒就嫁給你的兒子。』其中一個人生了男孩，一個人生了女孩。生男孩的人死了，家境貧窮。生女孩的人違背約定不肯嫁女兒。這個男子聽到后對經常出入他家的比丘說：『你能不能為我...
【English Translation】 English version: If a Bhikkhu (monk) carries the words of a master, passing them on to another person, and so on to a third person, he commits a Sthulanandana (a type of offense). If a Bhikkhu receives a message from a servant and passes it on to another person, and then later returns to tell the master himself, he commits a Sanghavasesa (a serious offense second only to Parajika). If a Bhikkhu acts as a matchmaker for a family without sons, saying, 'This man should marry so-and-so's daughter,' he commits a Sthulanandana. If a Bhikkhu acts as a matchmaker for a man who cannot procreate, a woman who cannot procreate, a hermaphrodite, or a sterile woman, he commits a Sthulanandana.
Question: 'Is there a case where a Bhikkhu acts as a matchmaker and does not commit a Sanghavasesa?' Answer: 'Yes! If the woman is human and the man is non-human; if the man is human and the woman is non-human; if both are non-human.' The Bhikkhu acting as a matchmaker commits a Sthulanandana.
Question: 'If a layman has a date with a woman, and a Bhikkhu asks, 'Where is this woman?' and the Bhikkhu answers, 'Outside the wall,' the Bhikkhu commits a Sthulanandana. If a Bhikkhu receives a message in a state of panic and tells that person in a state of mental confusion, he commits a Sthulanandana. If he receives a message in a state of mental confusion and tells that person in a clear state of mind, he commits a Sanghavasesa. If a Bhikkhu receives a message from someone in a clear state of mind and tells someone in a state of mental confusion, he commits a Sthulanandana. If he receives a message from someone in a state of mental confusion and tells someone in a clear state of mind, he commits a Sanghavasesa.' There was a layman who came to the Sangha (monastic community) and said to the Sangha, 'Please tell so-and-so layman for me: "Give me your son, daughter, or sister."' If any Bhikkhu in the Sangha receives this message and tells that layman, he commits a Sanghavasesa. If the Sangha sends a Bhikkhu, and this Bhikkhu carries this message and tells that layman, the Sangha commits a Sanghavasesa.
There were two laymen who were good friends, and the wives of both laymen were pregnant. These two laymen made an agreement together, saying, 'If I have a son and you have a daughter, your daughter will marry my son. If I have a daughter and you have a son, my daughter will marry your son.' One had a son, and the other had a daughter. The one who had the son died, and his family became poor. The one who had the daughter went back on the agreement and refused to give his daughter. This man, having heard this, said to the Bhikkhu who often visited his house, 'Can you for me...'
我語彼女人言：『汝未生時，汝父母持汝與我。今見我家貧窮，不欲與我，汝不應爾。汝今但來，我還當富貴。』」是比丘持是語，向彼女人說。女人心濡，聞如是事，走到男所得共和合。是比丘生疑：「我將不犯僧伽婆尸沙耶？」以是事白佛，佛言：「不犯，得偷蘭遮。若比丘受男子語，是男子轉根為女，與二女人作媒，得偷蘭遮。若比丘受女人語，是女人轉根為男子，與二男子作媒，得偷蘭遮。若比丘受他人語，比丘自轉根作比丘尼，得僧伽婆尸沙。若比丘尼受男子語，是男子轉根為女人，與二女人作媒，得偷蘭遮。若比丘尼受女人語，是女人轉根為男子，與二男子作媒，得偷蘭遮。若比丘尼受他人語，比丘尼自轉根作比丘，得僧伽婆尸沙。未受具戒人受語，未受具戒時語彼，得突吉羅。未受具戒人受語，受具戒時語彼，得突吉羅。未受具戒人受語，受具戒人語彼，得僧伽婆尸沙。受具戒時受語，受具戒時語彼，得突吉羅。受具戒時受語，受具戒已語彼，得僧伽婆尸沙。受具戒人受語，受具戒人語彼，得僧伽婆尸沙。受具戒人受語，非具戒人語彼，得偷蘭遮。若比丘和合父母，得偷蘭遮。」
問：「頗比丘作媒不得僧伽婆尸沙耶？」答：「有！若先破戒、若賊住、若先來白衣是。」
問：「頗不受具
【現代漢語翻譯】 現代漢語譯本 我對那個女人說：『你還沒出生的時候，你的父母就把你許配給我了。現在看到我家貧窮，不想把女兒嫁給我，你不應該這樣。你現在只要過來，我將來一定會富貴的。』」這位比丘把這些話告訴了那個女人。那女人心腸軟，聽了這些話，就跑到那男人那裡與他和合。這位比丘心生疑惑：『我這樣做是不是犯了僧伽婆尸沙(Sanghavasesa，僧殘罪)?』他把這件事告訴了佛陀，佛陀說：『沒有犯僧伽婆尸沙罪，犯的是偷蘭遮(Thullanaccaya，粗罪)。如果比丘接受男人的話，那男人轉變為女人，為兩個女人做媒，犯偷蘭遮罪。如果比丘接受女人的話，那女人轉變為男人，為兩個男人做媒，犯偷蘭遮罪。如果比丘接受其他人的話，比丘自己轉變為比丘尼，犯僧伽婆尸沙罪。如果比丘尼接受男人的話，那男人轉變為女人，為兩個女人做媒，犯偷蘭遮罪。如果比丘尼接受女人的話，那女人轉變為男人，為兩個男人做媒，犯偷蘭遮罪。如果比丘尼接受其他人的話，比丘尼自己轉變為比丘，犯僧伽婆尸沙罪。未受具戒的人接受話語，在未受具戒時把話告訴對方，犯突吉羅(Dukkata，惡作罪)。未受具戒的人接受話語，在受具戒時把話告訴對方，犯突吉羅罪。未受具戒的人接受話語，受具戒的人把話告訴對方，犯僧伽婆尸沙罪。受具戒時接受話語，受具戒時把話告訴對方，犯突吉羅罪。受具戒時接受話語，受具戒后把話告訴對方，犯僧伽婆尸沙罪。受具戒的人接受話語，受具戒的人把話告訴對方，犯僧伽婆尸沙罪。受具戒的人接受話語，非受具戒的人把話告訴對方，犯偷蘭遮罪。如果比丘促成父母和合，犯偷蘭遮罪。』 問：『有沒有比丘做媒而不犯僧伽婆尸沙罪的？』答：『有！如果（做媒的對象）是先已破戒的人、是盜賊、或是先來的白衣。』 問：『有沒有不受具戒……』
【English Translation】 English version I said to that woman: 'Before you were born, your parents betrothed you to me. Now seeing that my family is poor, they don't want to give you to me, you shouldn't do this. You just come to me now, and I will surely become rich in the future.'" That Bhikkhu (monk) took these words and told them to that woman. The woman's heart softened, and hearing these things, she went to the man and had intercourse with him. The Bhikkhu became doubtful: 'Am I not committing a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha)?' He told the Buddha about this matter, and the Buddha said: 'He has not committed a Sanghavasesa offense, but he has committed a Thullanaccaya (grave offense). If a Bhikkhu receives a man's words, and that man transforms into a woman, and he acts as a matchmaker for two women, he commits a Thullanaccaya offense. If a Bhikkhu receives a woman's words, and that woman transforms into a man, and he acts as a matchmaker for two men, he commits a Thullanaccaya offense. If a Bhikkhu receives another person's words, and the Bhikkhu himself transforms into a Bhikkhuni (nun), he commits a Sanghavasesa offense. If a Bhikkhuni receives a man's words, and that man transforms into a woman, and she acts as a matchmaker for two women, she commits a Thullanaccaya offense. If a Bhikkhuni receives a woman's words, and that woman transforms into a man, and she acts as a matchmaker for two men, she commits a Thullanaccaya offense. If a Bhikkhuni receives another person's words, and the Bhikkhuni herself transforms into a Bhikkhu, she commits a Sanghavasesa offense. If a person who has not taken full ordination receives words, and tells them to the other person while not fully ordained, he commits a Dukkata (wrongdoing). If a person who has not taken full ordination receives words, and tells them to the other person when fully ordained, he commits a Dukkata offense. If a person who has not taken full ordination receives words, and a person who is fully ordained tells them to the other person, he commits a Sanghavasesa offense. If one receives words at the time of full ordination, and tells them to the other person at the time of full ordination, one commits a Dukkata offense. If one receives words at the time of full ordination, and tells them to the other person after full ordination, one commits a Sanghavasesa offense. If a fully ordained person receives words, and a fully ordained person tells them to the other person, he commits a Sanghavasesa offense. If a fully ordained person receives words, and a non-fully ordained person tells them to the other person, he commits a Thullanaccaya offense. If a Bhikkhu brings about the union of parents, he commits a Thullanaccaya offense.' Question: 'Is there a Bhikkhu who acts as a matchmaker and does not commit a Sanghavasesa offense?' Answer: 'Yes! If (the object of matchmaking) is a person who has previously broken the precepts, is a thief, or is a layperson who came first.' Question: 'Is there one who has not received full ordination...'
戒人作媒，得僧伽婆尸沙耶？」答：「有！與學沙彌是。」
優波離問佛：「如佛所說：『若比丘為自身乞作房舍，當應量作。』頗比丘為自身乞作房，不得僧伽婆尸沙耶？」答：「有！從眾僧乞地不乞作房，是中作房，得偷蘭遮。若乞作房不乞地，得僧伽婆尸沙。」
問：「頗比丘自乞作房，不得僧伽婆尸沙耶？」答：「有！若餘人作房未成，比丘后成，得偷蘭遮。若比丘作房未成反戒，得偷蘭遮。」
問：「齊何名房？」答：「得容四威儀坐臥行立是，大舍戒亦如是。」
問：「如佛所說：『比丘以無根波羅夷謗比丘，得僧伽婆尸沙。』問：頗比丘以無根波羅夷謗比丘，不得僧伽婆尸沙耶？」答：「有！若作書、若遣使、若作相示、若謗先破戒、若賊住、若先來白衣、諸擯人不共住、種種不共住人、狂人、散亂心人、病壞心人是。何以故？是諸人等心不安隱故。若比丘語比丘言：『我犯淫。』是比丘以無根謗言：『汝犯殺、盜、妄語。』得僧伽婆尸沙。若比丘語比丘言：『我犯盜。』是比丘以無根謗言：『汝犯殺、妄語、淫。』得僧伽婆尸沙。若比丘語比丘言：『我故奪人命。』是比丘以無根謗言：『汝犯妄語、淫、盜。』得僧伽婆尸沙。若比丘語比丘言：『我犯妄語。』是比丘以無根
【現代漢語翻譯】 現代漢語譯本 優波離問佛：『禁止比丘做媒，會觸犯僧伽婆尸沙（Sanghavasesa，僧殘，一種僅次於波羅夷的重罪）嗎？』佛答：『會的！如果為未受具足戒的沙彌做媒，就會觸犯。』
優波離問佛：『如佛所說：『如果比丘為自己乞求建造房舍，應當按照規定尺寸建造。』有沒有比丘為自己乞求建造房舍，卻不會觸犯僧伽婆尸沙罪的？』佛答：『有的！如果只是從僧團乞求土地，而不乞求建造房舍，然後在該土地上建造房舍，會觸犯偷蘭遮（Thullanacca，一種中等罪）。如果乞求建造房舍而不乞求土地，則觸犯僧伽婆尸沙罪。』
問：『有沒有比丘自己乞求建造房舍，卻不會觸犯僧伽婆尸沙罪的？』答：『有的！如果其他人建造的房舍尚未完成，比丘後來將其完成，會觸犯偷蘭遮罪。如果比丘建造房舍尚未完成就舍戒，會觸犯偷蘭遮罪。』
問：『怎樣的才算得上是房舍？』答：『能夠容納四種威儀——坐、臥、行、立的才算。建造大的房舍的戒律也是如此。』
問：『如佛所說：『比丘以無根據的波羅夷（Parajika，斷頭罪，最重的罪）罪名誹謗比丘，會觸犯僧伽婆尸沙罪。』問：有沒有比丘以無根據的波羅夷罪名誹謗比丘，卻不會觸犯僧伽婆尸沙罪的？』答：『有的！如果通過書寫、派遣使者、做出暗示，或者誹謗先前已經破戒的人、賊住者（偷偷住在僧團中的人）、先前是白衣（在家信徒）、被擯出僧團的人、不與僧團共住的種種人、狂人、心神散亂的人、精神錯亂的人。』為什麼呢？因為這些人的心神都不安定。如果比丘對比丘說：『我犯了淫戒。』這個比丘卻以無根據的罪名誹謗說：『你犯了殺戒、盜戒、妄語戒。』會觸犯僧伽婆尸沙罪。如果比丘對比丘說：『我犯了盜戒。』這個比丘卻以無根據的罪名誹謗說：『你犯了殺戒、妄語戒、淫戒。』會觸犯僧伽婆尸沙罪。如果比丘對比丘說：『我故意奪取了人命。』這個比丘卻以無根據的罪名誹謗說：『你犯了妄語戒、淫戒、盜戒。』會觸犯僧伽婆尸沙罪。如果比丘對比丘說：『我犯了妄語戒。』這個比丘卻以無根據
【English Translation】 English version Upali asked the Buddha: 'Is causing someone to act as a matchmaker by a monk, does that incur a Sanghavasesa (Sanghavasesa, a serious offense second only to Parajika)?' The Buddha answered: 'Yes! If it is for a novice monk who has not yet received full ordination.'
Upali asked the Buddha: 'As the Buddha said: 'If a monk begs for the construction of a dwelling for himself, it should be built according to the prescribed dimensions.' Is there a case where a monk begs for the construction of a dwelling for himself, but does not incur a Sanghavasesa offense?' The Buddha answered: 'Yes! If one only begs for land from the Sangha (community of monks) and does not beg for the construction of a dwelling, and then builds a dwelling on that land, it incurs a Thullanacca (Thullanacca, a medium offense). If one begs for the construction of a dwelling but does not beg for land, it incurs a Sanghavasesa offense.'
Question: 'Is there a case where a monk begs for the construction of a dwelling for himself, but does not incur a Sanghavasesa offense?' Answer: 'Yes! If a dwelling being built by others is not yet completed, and the monk later completes it, it incurs a Thullanacca offense. If a monk renounces the precepts before completing the construction of a dwelling, it incurs a Thullanacca offense.'
Question: 'What qualifies as a dwelling?' Answer: 'That which can accommodate the four postures—sitting, lying down, walking, and standing. The precepts for building large dwellings are also the same.'
Question: 'As the Buddha said: 'If a monk falsely accuses another monk of a Parajika (Parajika, defeat, the most serious offense) offense without basis, it incurs a Sanghavasesa offense.' Question: Is there a case where a monk falsely accuses another monk of a Parajika offense without basis, but does not incur a Sanghavasesa offense?' Answer: 'Yes! If it is done through writing, sending a messenger, making a suggestive gesture, or slandering someone who has previously broken the precepts, a thief dwelling (someone secretly living among the Sangha), someone who was previously a layperson, someone who has been expelled from the Sangha, various people who do not live in harmony with the Sangha, a madman, a person with a distracted mind, a person with a deranged mind.' Why? Because the minds of these people are not stable. If a monk says to another monk: 'I have committed the offense of sexual misconduct.' And that monk falsely accuses him of: 'You have committed the offenses of killing, stealing, and lying.' It incurs a Sanghavasesa offense. If a monk says to another monk: 'I have committed the offense of stealing.' And that monk falsely accuses him of: 'You have committed the offenses of killing, lying, and sexual misconduct.' It incurs a Sanghavasesa offense. If a monk says to another monk: 'I have intentionally taken a life.' And that monk falsely accuses him of: 'You have committed the offenses of lying, sexual misconduct, and stealing.' It incurs a Sanghavasesa offense. If a monk says to another monk: 'I have committed the offense of lying.' And that monk falsely
謗言：『汝犯淫、盜、殺。』得僧伽婆尸沙。若比丘尼以無根波羅夷謗比丘尼，得僧伽婆尸沙。」
問：「頗比丘尼以無根波羅夷謗比丘尼，不得僧伽婆尸沙耶？」答：「有！若作書、若遣使、若作相示、若不能女、若二道合一道、若先破戒、若賊住、若先來白衣、諸擯人不共住、種種不共住人、狂人、散亂心人、病壞心人是。何以故？是諸人等心不安隱故。若比丘尼語比丘尼言：『我犯淫。』是比丘尼以無根謗言：『汝犯殺、盜、妄語。』得僧伽婆尸沙。若比丘尼語比丘尼言：『我犯盜。』是比丘尼以無根謗言：『汝犯殺、妄語、淫。』得僧伽婆尸沙。若比丘尼語比丘尼言：『我故奪人命。』是比丘尼以無根謗言：『汝犯妄語、淫、盜。』得僧伽婆尸沙。若比丘尼語比丘尼言：『我犯妄語。』是比丘尼以無根謗言：『汝犯淫、盜、殺。』得僧伽婆尸沙。若比丘以無根波羅夷謗比丘。得僧伽婆尸沙。若比丘以無根波羅夷謗比丘尼、式叉摩尼、沙彌沙彌尼、得突吉羅。若比丘尼以無根波羅夷謗比丘尼、得僧伽婆尸沙。若比丘尼以無根波羅夷謗式叉摩尼、沙彌、沙彌尼、比丘，得突吉羅。若式叉摩尼以無根波羅夷謗式叉摩尼，得突吉羅。若式叉摩尼以無根波羅夷謗沙彌、沙彌尼、比丘、比丘尼，得突吉羅。若沙彌以
【現代漢語翻譯】 現代漢語譯本： 如果有人誹謗說：『你犯了淫戒、盜戒、殺戒。』這會構成僧伽婆尸沙（Sanghavasesa，僧殘罪）。如果比丘尼（Bhikkhuni，女性出家人）用沒有根據的波羅夷（Parajika，斷頭罪）罪名誹謗其他比丘尼，也會構成僧伽婆尸沙。
問：有沒有比丘尼用沒有根據的波羅夷罪名誹謗其他比丘尼，卻不構成僧伽婆尸沙的情況呢？答：有！如果通過書信、派遣使者、做出暗示，或者對方是不能女（性功能不全的女性）、二道合一道（雙性人）、先前已經破戒的人、賊住（冒充僧人的盜賊）、先前是白衣（在家信徒）、被僧團擯棄不與共住的人、各種不與僧團共住的人、狂人、精神散亂的人、精神錯亂的人，就不會構成僧伽婆尸沙。為什麼呢？因為這些人的心神都不安定。如果比丘尼對比丘尼說：『我犯了淫戒。』而這個比丘尼用沒有根據的罪名誹謗她說：『你犯了殺戒、盜戒、妄語戒。』這會構成僧伽婆尸沙。如果比丘尼對比丘尼說：『我犯了盜戒。』而這個比丘尼用沒有根據的罪名誹謗她說：『你犯了殺戒、妄語戒、淫戒。』這會構成僧伽婆尸沙。如果比丘尼對比丘尼說：『我故意奪取了別人的性命。』而這個比丘尼用沒有根據的罪名誹謗她說：『你犯了妄語戒、淫戒、盜戒。』這會構成僧伽婆尸沙。如果比丘尼對比丘尼說：『我犯了妄語戒。』而這個比丘尼用沒有根據的罪名誹謗她說：『你犯了淫戒、盜戒、殺戒。』這會構成僧伽婆尸沙。如果比丘（Bhikkhu，男性出家人）用沒有根據的波羅夷罪名誹謗比丘，會構成僧伽婆尸沙。如果比丘用沒有根據的波羅夷罪名誹謗比丘尼、式叉摩尼（Siksamana，沙彌尼和比丘尼之間的過渡階段的女性出家人）、沙彌（Sramanera，男性沙彌）、沙彌尼（Sramanerika，女性沙彌），會構成突吉羅（Dukkata，惡作罪）。如果比丘尼用沒有根據的波羅夷罪名誹謗比丘尼，會構成僧伽婆尸沙。如果比丘尼用沒有根據的波羅夷罪名誹謗式叉摩尼、沙彌、沙彌尼、比丘，會構成突吉羅。如果式叉摩尼用沒有根據的波羅夷罪名誹謗式叉摩尼，會構成突吉羅。如果式叉摩尼用沒有根據的波羅夷罪名誹謗沙彌、沙彌尼、比丘、比丘尼，會構成突吉羅。如果沙彌以
【English Translation】 English version: To falsely accuse: 'You have committed sexual intercourse, theft, murder.' incurs a Sanghavasesa (a formal meeting of the Sangha is required). If a Bhikkhuni (female monastic) accuses another Bhikkhuni of a baseless Parajika (defeat), it incurs a Sanghavasesa.
Question: Is there a case where a Bhikkhuni accuses another Bhikkhuni of a baseless Parajika and does not incur a Sanghavasesa? Answer: There is! If it is done through writing, sending a messenger, making a sign, or if the accused is an impotent woman, a hermaphrodite, someone who has previously broken the precepts, a thief living as a monk, someone who was previously a layperson, someone expelled by the Sangha and not allowed to live with them, various people not allowed to live with the Sangha, a mad person, a person with a distracted mind, or a person with a diseased mind. Why? Because these people's minds are not stable. If a Bhikkhuni says to another Bhikkhuni: 'I have committed sexual intercourse,' and that Bhikkhuni falsely accuses her, saying: 'You have committed murder, theft, lying,' it incurs a Sanghavasesa. If a Bhikkhuni says to another Bhikkhuni: 'I have committed theft,' and that Bhikkhuni falsely accuses her, saying: 'You have committed murder, lying, sexual intercourse,' it incurs a Sanghavasesa. If a Bhikkhuni says to another Bhikkhuni: 'I have intentionally taken a life,' and that Bhikkhuni falsely accuses her, saying: 'You have committed lying, sexual intercourse, theft,' it incurs a Sanghavasesa. If a Bhikkhuni says to another Bhikkhuni: 'I have committed lying,' and that Bhikkhuni falsely accuses her, saying: 'You have committed sexual intercourse, theft, murder,' it incurs a Sanghavasesa. If a Bhikkhu (male monastic) accuses another Bhikkhu of a baseless Parajika, it incurs a Sanghavasesa. If a Bhikkhu accuses a Bhikkhuni, Siksamana (a female trainee monastic), Sramanera (male novice), or Sramanerika (female novice) of a baseless Parajika, it incurs a Dukkata (wrongdoing). If a Bhikkhuni accuses another Bhikkhuni of a baseless Parajika, it incurs a Sanghavasesa. If a Bhikkhuni accuses a Siksamana, Sramanera, Sramanerika, or Bhikkhu of a baseless Parajika, it incurs a Dukkata. If a Siksamana accuses another Siksamana of a baseless Parajika, it incurs a Dukkata. If a Siksamana accuses a Sramanera, Sramanerika, Bhikkhu, or Bhikkhuni of a baseless Parajika, it incurs a Dukkata. If a Sramanera
無根波羅夷謗沙彌，得突吉羅。若沙彌以無根波羅夷謗沙彌尼、比丘、比丘尼、式叉摩尼，得突吉羅。若沙彌尼以無根波羅夷謗沙彌尼，得突吉羅。若沙彌尼以無根波羅夷謗比丘、比丘尼、式叉摩尼、沙彌，得突吉羅。若比丘以無根逆罪謗比丘，如法得罪。若謗言：『汝殺母、殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。」
問：「頗比丘以無根逆罪謗比丘，不如法得罪耶？」答：「有！若謗先破戒、若賊住、若先來白衣、若作書、若遣使、若作相示、若諸擯人不共住、種種不共住人、狂人、散亂心人、病壞心人是。何以故？是諸人等心不安隱故。若比丘語比丘言：『我殺母。』是比丘以無根逆罪謗言：『汝殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘語比丘言：『我殺父。』是比丘以無根逆罪謗言：『汝殺母、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘語比丘言：『我殺阿羅漢。』是比丘以無根逆罪謗言：『汝殺母、殺父。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘語比丘言：『我破眾僧。』是比丘以無根逆罪謗言：『汝殺父母、殺阿羅漢
【現代漢語翻譯】 現代漢語譯本： 若沙彌（Śrāmaṇera，佛教中的沙彌）無根據地指控他人犯了波羅夷罪（Pārājika，佛教戒律中最重的罪），則犯突吉羅罪（Duṣkṛta，一種較輕的罪）。若沙彌無根據地指控沙彌尼（Śrāmaṇerī，佛教中的沙彌尼）、比丘（Bhikṣu，佛教中的比丘）、比丘尼（Bhikṣuṇī，佛教中的比丘尼）、式叉摩尼（Śikṣamāṇā，佛教中預備成為比丘尼的女子）犯波羅夷罪，則犯突吉羅罪。若沙彌尼無根據地指控沙彌尼犯波羅夷罪，則犯突吉羅罪。若沙彌尼無根據地指控比丘、比丘尼、式叉摩尼、沙彌犯波羅夷罪，則犯突吉羅罪。 若比丘無根據地以逆罪指控比丘，如法判決則會獲罪。若指控說：『你殺了母親、殺了父親、殺了阿羅漢（Arhat，已證悟的聖者）。』則犯僧伽婆尸沙罪（Saṃghāvaśeṣa，一種較重的罪）。若指控說：『你惡意使佛陀（Buddha）流血、或者破壞僧團（Saṃgha，佛教僧團）。』則犯偷蘭遮罪（Sthūlātyaya，一種中等程度的罪）。 問：『是否有比丘無根據地以逆罪指控比丘，但不如法判決的情況呢？』答：『有！若被指控者先前已破戒、或是盜賊身份居住在僧團中、或是先前是俗人、或是（指控）通過書信、或是派遣使者、或是做出某種暗示、或是與被擯棄的人同住、各種不應同住的人、瘋癲之人、心神散亂之人、精神錯亂之人。』為什麼呢？因為這些人的心不安定。若比丘對比丘說：『我殺了母親。』另一比丘無根據地以逆罪指控說：『你殺了父親、殺了阿羅漢。』則犯僧伽婆尸沙罪。若指控說：『你惡意使佛陀流血、或者破壞僧團。』則犯偷蘭遮罪。若比丘對比丘說：『我殺了父親。』另一比丘無根據地以逆罪指控說：『你殺了母親、殺了阿羅漢。』則犯僧伽婆尸沙罪。若指控說：『你惡意使佛陀流血、或者破壞僧團。』則犯偷蘭遮罪。若比丘對比丘說：『我殺了阿羅漢。』另一比丘無根據地以逆罪指控說：『你殺了母親、殺了父親。』則犯僧伽婆尸沙罪。若指控說：『你惡意使佛陀流血、或者破壞僧團。』則犯偷蘭遮罪。若比丘對比丘說：『我破壞了僧團。』另一比丘無根據地以逆罪指控說：『你殺了父母、殺了阿羅漢』
【English Translation】 English version: If a Śrāmaṇera (novice monk) groundlessly accuses someone of committing a Pārājika (the most severe offense in Buddhist monastic rules), he commits a Duṣkṛta (a minor offense). If a Śrāmaṇera groundlessly accuses a Śrāmaṇerī (novice nun), Bhikṣu (monk), Bhikṣuṇī (nun), or Śikṣamāṇā (a female trainee nun) of committing a Pārājika, he commits a Duṣkṛta. If a Śrāmaṇerī groundlessly accuses another Śrāmaṇerī of committing a Pārājika, she commits a Duṣkṛta. If a Śrāmaṇerī groundlessly accuses a Bhikṣu, Bhikṣuṇī, Śikṣamāṇā, or Śrāmaṇera of committing a Pārājika, she commits a Duṣkṛta. If a Bhikṣu groundlessly accuses another Bhikṣu of a heinous crime, he is guilty according to the law. If he accuses, 'You killed your mother, killed your father, killed an Arhat (an enlightened being),' he commits a Saṃghāvaśeṣa (a serious offense requiring a meeting of the Sangha). If he accuses, 'You maliciously drew blood from the Buddha (Buddha), or destroyed the Sangha (Buddhist monastic community),' he commits a Sthūlātyaya (a moderate offense). Question: 'Are there cases where a Bhikṣu groundlessly accuses another Bhikṣu of a heinous crime, but is not judged guilty according to the law?' Answer: 'Yes! If the accused had previously broken the precepts, or is a thief residing in the Sangha, or was previously a layman, or (the accusation) is through letters, or sending messengers, or making some indication, or living with those who have been expelled, various people with whom one should not live, a mad person, a person with a distracted mind, a person with a deranged mind.' Why? Because the minds of these people are not stable. If a Bhikṣu says to another Bhikṣu, 'I killed my mother,' and the other Bhikṣu groundlessly accuses him, 'You killed your father, killed an Arhat,' he commits a Saṃghāvaśeṣa. If he accuses, 'You maliciously drew blood from the Buddha, or destroyed the Sangha,' he commits a Sthūlātyaya. If a Bhikṣu says to another Bhikṣu, 'I killed my father,' and the other Bhikṣu groundlessly accuses him, 'You killed your mother, killed an Arhat,' he commits a Saṃghāvaśeṣa. If he accuses, 'You maliciously drew blood from the Buddha, or destroyed the Sangha,' he commits a Sthūlātyaya. If a Bhikṣu says to another Bhikṣu, 'I killed an Arhat,' and the other Bhikṣu groundlessly accuses him, 'You killed your mother, killed your father,' he commits a Saṃghāvaśeṣa. If he accuses, 'You maliciously drew blood from the Buddha, or destroyed the Sangha,' he commits a Sthūlātyaya. If a Bhikṣu says to another Bhikṣu, 'I destroyed the Sangha,' and the other Bhikṣu groundlessly accuses him, 'You killed your parents, killed an Arhat.'
。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血。』得偷蘭遮。若比丘語比丘言：『我噁心出佛身血。』是比丘以無根逆罪謗言：『汝殺母、殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝壞僧。』得偷蘭遮。若比丘尼以無根逆罪謗比丘尼，如法得罪。若謗言：『汝殺母、殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。」
問：「頗比丘尼以無根逆罪謗比丘尼，不如法得罪耶？」答：「有！若謗先破戒、若賊住、若先來白衣、若作書、若遣使、若作相示、若不能女、若二道合一道、若石女、若諸擯人不共住、種種不共住人、狂人、散亂心人、病壞心人是。何以故？是諸人等心不安隱故。若比丘尼語比丘尼言：『我殺母。』是比丘尼以無根逆罪謗言：『汝殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘尼語比丘尼言：『我殺父。』是比丘尼以無根逆罪謗言：『汝殺母、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘尼語比丘尼言：『我殺阿羅漢。』是比丘尼以無根逆罪謗言：『汝殺父、殺母。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血、若壞僧。』得偷蘭遮。若比丘尼語比丘尼言：
【現代漢語翻譯】 現代漢語譯本：如果（比丘尼）說：『你犯了僧伽婆尸沙（Sanghavasesa，僧殘罪）。』如果誹謗說：『你惡意使佛陀（Buddha）身出血。』犯偷蘭遮（Thullanacca，粗罪）。如果比丘尼對比丘尼說：『我惡意使佛陀身出血。』這個比丘尼以無根的逆罪誹謗說：『你殺母、殺父、殺阿羅漢（Arhat，已證道的聖人）。』犯僧伽婆尸沙。如果誹謗說：『你破壞僧團（Sangha）。』犯偷蘭遮。如果比丘尼以無根的逆罪誹謗比丘尼，如法處理會構成犯罪。如果誹謗說：『你殺母、殺父、殺阿羅漢。』犯僧伽婆尸沙。如果誹謗說：『你惡意使佛陀身出血、或者破壞僧團。』犯偷蘭遮。
問：『有沒有比丘尼以無根的逆罪誹謗比丘尼，不如法處理也會構成犯罪的情況呢？』答：『有！如果誹謗先前已經破戒的、或者像賊一樣居住在僧團中的、或者先前是白衣（在家信徒）、或者寫信、或者派遣使者、或者做出某種暗示、或者不能行房事的女人、或者具有雙重性器官的、或者石女（無法性交的女子）、或者各種被擯棄而不與僧團共住的人、各種不與僧團共住的人、狂人、精神散亂的人、精神錯亂的人。』為什麼呢？因為這些人的心不穩定。如果比丘尼對比丘尼說：『我殺母。』這個比丘尼以無根的逆罪誹謗說：『你殺父、殺阿羅漢。』犯僧伽婆尸沙。如果誹謗說：『你惡意使佛陀身出血、或者破壞僧團。』犯偷蘭遮。如果比丘尼對比丘尼說：『我殺父。』這個比丘尼以無根的逆罪誹謗說：『你殺母、殺阿羅漢。』犯僧伽婆尸沙。如果誹謗說：『你惡意使佛陀身出血、或者破壞僧團。』犯偷蘭遮。如果比丘尼對比丘尼說：『我殺阿羅漢。』這個比丘尼以無根的逆罪誹謗說：『你殺父、殺母。』犯僧伽婆尸沙。如果誹謗說：『你惡意使佛陀身出血、或者破壞僧團。』犯偷蘭遮。如果比丘尼對比丘尼說：
【English Translation】 English version: 'If (a Bhikkhuni) says: 'You have committed a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha).' If she falsely accuses, saying: 'You maliciously caused the Buddha (Buddha) to shed blood.' She commits a Thullanacca (Thullanacca, a grave offense). If a Bhikkhuni says to another Bhikkhuni: 'I maliciously caused the Buddha to shed blood.' This Bhikkhuni, with a baseless accusation of a heinous crime, falsely accuses, saying: 'You killed your mother, killed your father, killed an Arhat (Arhat, an enlightened saint).' She commits a Sanghavasesa. If she falsely accuses, saying: 'You destroyed the Sangha (Sangha).' She commits a Thullanacca. If a Bhikkhuni falsely accuses another Bhikkhuni of a heinous crime without basis, according to the Dharma, it constitutes an offense. If she falsely accuses, saying: 'You killed your mother, killed your father, killed an Arhat.' She commits a Sanghavasesa. If she falsely accuses, saying: 'You maliciously caused the Buddha to shed blood, or destroyed the Sangha.' She commits a Thullanacca.'
Question: 'Are there cases where a Bhikkhuni falsely accuses another Bhikkhuni of a heinous crime without basis, but it does not constitute an offense if not handled according to the Dharma?' Answer: 'Yes! If she falsely accuses someone who has previously broken the precepts, or who lives in the Sangha like a thief, or who was previously a layperson (a lay follower), or who writes letters, or sends messengers, or makes some kind of insinuation, or a woman who cannot have intercourse, or who has dual sexual organs, or a sterile woman (a woman incapable of intercourse), or various people who are expelled and do not live with the Sangha, various people who do not live with the Sangha, a mad person, a person with a scattered mind, a person with a deranged mind.' Why? Because the minds of these people are not stable. If a Bhikkhuni says to another Bhikkhuni: 'I killed my mother.' This Bhikkhuni, with a baseless accusation of a heinous crime, falsely accuses, saying: 'You killed your father, killed an Arhat.' She commits a Sanghavasesa. If she falsely accuses, saying: 'You maliciously caused the Buddha to shed blood, or destroyed the Sangha.' She commits a Thullanacca. If a Bhikkhuni says to another Bhikkhuni: 'I killed my father.' This Bhikkhuni, with a baseless accusation of a heinous crime, falsely accuses, saying: 'You killed your mother, killed an Arhat.' She commits a Sanghavasesa. If she falsely accuses, saying: 'You maliciously caused the Buddha to shed blood, or destroyed the Sangha.' She commits a Thullanacca. If a Bhikkhuni says to another Bhikkhuni: 'I killed an Arhat.' This Bhikkhuni, with a baseless accusation of a heinous crime, falsely accuses, saying: 'You killed your father, killed your mother.' She commits a Sanghavasesa. If she falsely accuses, saying: 'You maliciously caused the Buddha to shed blood, or destroyed the Sangha.' She commits a Thullanacca. If a Bhikkhuni says to another Bhikkhuni:
『我壞僧。』是比丘尼以無根逆罪謗言：『汝殺父、殺母、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝噁心出佛身血。』得偷蘭遮。若比丘尼語比丘尼言：『我噁心出佛身血。』是比丘尼以無根逆罪謗言：『汝殺母、殺父、殺阿羅漢。』得僧伽婆尸沙。若謗言：『汝壞僧。』得偷蘭遮。若比丘以無根逆罪謗比丘，如法得罪。若比丘以無根逆罪謗比丘尼、式叉摩尼、沙彌、沙彌尼，得突吉羅。比丘尼以無根逆罪謗比丘尼，如法得罪。若比丘尼以無根逆罪謗式叉摩尼、沙彌、沙彌尼、比丘，得突吉羅罪。若式叉摩尼以無根逆罪謗式叉摩尼，得突吉羅。式叉摩尼以無根逆罪謗沙彌、沙彌尼、比丘、比丘尼，得突吉羅。沙彌以無根逆罪謗沙彌，得突吉羅。沙彌以無根逆罪謗沙彌尼，比丘，比丘尼，式叉摩尼，得突吉羅。沙彌尼以無根逆罪謗沙彌尼，得突吉羅。沙彌尼以無根逆罪謗比丘、比丘尼、式叉摩尼、沙彌，得突吉羅。若以無根謗言：『汝盡破戒。』得偷蘭遮。若說：『汝破四重戒。』得僧伽婆尸沙。犯片罪以無根謗亦如是。」
優波離問佛：「如佛所說：『若諸比丘不先濡語約敕，便以白四羯磨約敕。』是如法約敕不？」佛言：「是約敕，作羯磨人得突吉羅。」
又問：「若未作白四羯磨便擯出，得名擯不
【現代漢語翻譯】 現代漢語譯本 『我說你破壞僧團。』這是比丘尼（Bhikkhuni，佛教女出家人）用無根的逆罪來誹謗：『你殺了父親、殺了母親、殺了阿羅漢（Arahan，斷盡煩惱，證得最高果位的聖者）。』犯僧伽婆尸沙（Sanghavasesa，僅次於波羅夷的重罪）。如果誹謗說：『你惡毒地使佛陀（Buddha，覺悟者）身出血。』犯偷蘭遮（Thullanacca，一種輕罪）。如果比丘尼對比丘尼說：『我惡毒地使佛陀身出血。』這是比丘尼用無根的逆罪來誹謗：『你殺了母親、殺了父親、殺了阿羅漢。』犯僧伽婆尸沙。如果誹謗說：『你破壞僧團。』犯偷蘭遮。如果比丘（Bhikkhu，佛教男出家人）用無根的逆罪誹謗比丘，依法論罪。如果比丘用無根的逆罪誹謗比丘尼、式叉摩尼（Siksamana，預備出家的女子）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人），犯突吉羅（Dukkata，一種輕罪）。比丘尼用無根的逆罪誹謗比丘尼，依法論罪。如果比丘尼用無根的逆罪誹謗式叉摩尼、沙彌、沙彌尼、比丘，犯突吉羅罪。如果式叉摩尼用無根的逆罪誹謗式叉摩尼，犯突吉羅。式叉摩尼用無根的逆罪誹謗沙彌、沙彌尼、比丘、比丘尼，犯突吉羅。沙彌用無根的逆罪誹謗沙彌，犯突吉羅。沙彌用無根的逆罪誹謗沙彌尼、比丘、比丘尼、式叉摩尼，犯突吉羅。沙彌尼用無根的逆罪誹謗沙彌尼，犯突吉羅。沙彌尼用無根的逆罪誹謗比丘、比丘尼、式叉摩尼、沙彌，犯突吉羅。如果用無根的指責說：『你完全破戒了。』犯偷蘭遮。如果說：『你破了四重戒。』犯僧伽婆尸沙。犯小罪而用無根的指責也是如此。
優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『如果像佛所說的：『如果各位比丘不事先用溫和的言語告誡，就用白四羯磨（白四羯磨，僧團會議的正式程式）來告誡。』這是如法的告誡嗎？』佛說：『這是告誡，做羯磨的人犯突吉羅。』
又問：『如果未做白四羯磨就驅逐出去，能算作驅逐嗎？』
【English Translation】 English version 『I am destroying the Sangha (Sangha, the Buddhist monastic community).』 This is a Bhikkhuni (Bhikkhuni, a female Buddhist monastic) slandering with a groundless Parajika (Parajika, the most severe offense): 『You killed your father, killed your mother, killed an Arahan (Arahan, a perfected being who has attained enlightenment).』 It incurs a Sanghavasesa (Sanghavasesa, a serious offense requiring a meeting of the Sangha). If she slanders, saying: 『You maliciously drew blood from the Buddha's (Buddha, the enlightened one) body,』 it incurs a Thullanacca (Thullanacca, a minor offense). If a Bhikkhuni says to another Bhikkhuni: 『I maliciously drew blood from the Buddha's body,』 this Bhikkhuni is slandering with a groundless Parajika: 『You killed your mother, killed your father, killed an Arahan.』 It incurs a Sanghavasesa. If she slanders, saying: 『You are destroying the Sangha,』 it incurs a Thullanacca. If a Bhikkhu (Bhikkhu, a male Buddhist monastic) slanders another Bhikkhu with a groundless Parajika, he is punished according to the Dharma. If a Bhikkhu slanders a Bhikkhuni, a Siksamana (Siksamana, a female novice undergoing training), a Sramanera (Sramanera, a young male novice), or a Sramanerika (Sramanerika, a young female novice) with a groundless Parajika, he incurs a Dukkata (Dukkata, a minor offense). If a Bhikkhuni slanders another Bhikkhuni with a groundless Parajika, she is punished according to the Dharma. If a Bhikkhuni slanders a Siksamana, a Sramanera, a Sramanerika, or a Bhikkhu with a groundless Parajika, she incurs a Dukkata offense. If a Siksamana slanders another Siksamana with a groundless Parajika, she incurs a Dukkata. If a Siksamana slanders a Sramanera, a Sramanerika, a Bhikkhu, or a Bhikkhuni with a groundless Parajika, she incurs a Dukkata. If a Sramanera slanders another Sramanera with a groundless Parajika, he incurs a Dukkata. If a Sramanera slanders a Sramanerika, a Bhikkhu, a Bhikkhuni, or a Siksamana with a groundless Parajika, he incurs a Dukkata. If a Sramanerika slanders another Sramanerika with a groundless Parajika, she incurs a Dukkata. If a Sramanerika slanders a Bhikkhu, a Bhikkhuni, a Siksamana, or a Sramanera with a groundless Parajika, she incurs a Dukkata. If one accuses without basis, saying: 『You have completely broken the precepts,』 it incurs a Thullanacca. If one says: 『You have broken the four major precepts,』 it incurs a Sanghavasesa. Accusing of a minor offense without basis is also the same.』
Upali (Upali, one of the Buddha's ten principal disciples, foremost in upholding the precepts) asked the Buddha: 『As the Buddha said: 『If the Bhikkhus do not first admonish with gentle words, but immediately admonish with a white four-Kamma (white four-Kamma, a formal procedure in the Sangha assembly),』 is this a lawful admonishment?』 The Buddha said: 『It is an admonishment, but the person performing the Kamma incurs a Dukkata.』
He further asked: 『If someone is expelled without performing the white four-Kamma, can it be considered an expulsion?』
？」答：「得擯。作羯磨人得突吉羅。」
「若未作三語約敕，于界內別請人作羯磨，得不？」答：「得羯磨。作羯磨者，得偷蘭遮，破僧因緣故。若眾僧知，眾僧得罪。比丘若未作出羯磨，出諸比丘過罪言：『諸比丘隨愛、隨瞋、隨怖、隨癡行。』是比丘得突吉羅。」
問：「是人應約敕不？」答言：「不應。」「若令出為如法不」？答：「不如法。」
問：「若先作出羯磨竟，是比丘出諸比丘過罪，若言：『諸比丘隨愛、隨瞋、隨怖、隨癡行。』是比丘得偷蘭遮，應約敕是比丘：『莫作是語。』不？」答言：「應約敕。」「如法不？」答言：「如法。」
優波離問佛：「如佛所說：『若諸比丘不舉不憶念，自身作不可共語，是比丘得突吉羅。』可約敕不？」答：「不得約敕。」「若約敕，成約敕不」？答：「不成。若諸比丘若舉若令憶念，自身作不可共語，聞是已故作自身不可共語，是比丘得偷蘭遮。」「應約敕不？」答言：「應約敕。」「若約敕，成約敕不？」答言：「成約敕。」
「若有罪比丘在地，作羯磨人在高上，得約敕不？」答言：「不得。」「若有罪比丘在高上，羯磨人在地，得約敕不？」答言：「不得。」「若有罪比丘在界內，羯磨人在界外，得約敕不？」答：「
【現代漢語翻譯】 現代漢語譯本 問：『如果應該被擯除，（卻未被擯除）。作羯磨（karma，佛教儀式）的人會得到什麼罪？』答：『得擯。作羯磨人得突吉羅（dukkhata，輕微罪過）。』
問：『如果未作三語約敕（關於羯磨的三種宣告），在界內另外請人作羯磨，可以嗎？』答：『得羯磨。作羯磨者，得偷蘭遮（sthulatyaya，中等罪過），因為破壞僧團的因緣。如果眾僧知道，眾僧得罪。比丘如果未作出羯磨，就說出諸比丘的過罪，說：『諸比丘隨愛、隨瞋、隨怖、隨癡行。』這位比丘得突吉羅。』
問：『這個人應該被約敕（警告）嗎？』答：『不應該。』『如果讓他說出（過失）是如法的嗎？』答：『不如法。』
問：『如果先作出羯磨完畢，這位比丘說出諸比丘的過罪，如果說：『諸比丘隨愛、隨瞋、隨怖、隨癡行。』這位比丘得偷蘭遮，應該約敕這位比丘：『不要說這樣的話。』嗎？』答：『應該約敕。』『如法嗎？』答：『如法。』
優波離（Upali，佛陀弟子）問佛：『如佛所說：『如果諸比丘不舉（不揭發）不憶念（不提醒），自身作出不可共語（不應公開的言論），這位比丘得突吉羅。』可以約敕嗎？』答：『不得約敕。』『如果約敕，成立約敕嗎？』答：『不成立。如果諸比丘如果揭發或者令憶念，自身作出不可共語，聽到這些后故意作出自身不可共語，這位比丘得偷蘭遮。』『應該約敕嗎？』答：『應該約敕。』『如果約敕，成立約敕嗎？』答：『成立約敕。』
問：『如果有罪比丘在地上，作羯磨人在高處，可以約敕嗎？』答：『不得。』『如果有罪比丘在高處，羯磨人在地上，可以約敕嗎？』答：『不得。』『如果有罪比丘在界內，羯磨人在界外，可以約敕嗎？』答：『
【English Translation】 English version Question: 'If someone should be expelled (but is not), what offense does the person performing the karma (karma, Buddhist ritual) incur?' Answer: 'Expulsion is incurred. The person performing the karma incurs a dukkata (dukkhata, minor offense).'
Question: 'If the three announcements (regarding the karma) have not been made, and someone else is invited to perform the karma within the boundary, is it valid?' Answer: 'The karma is valid. The person performing the karma incurs a sthulatyaya (sthulatyaya, moderate offense), because of causing division in the Sangha (community). If the Sangha knows, the Sangha incurs an offense. If a bhikkhu (monk) has not performed the karma and speaks of the faults of the bhikkhus, saying: 『The bhikkhus act according to love, according to anger, according to fear, according to delusion,』 that bhikkhu incurs a dukkata.'
Question: 'Should this person be admonished (warned)?' Answer: 'They should not.' 'If they are allowed to speak out (the faults), is it in accordance with the Dharma (law)?' Answer: 'It is not in accordance with the Dharma.'
Question: 'If the karma has already been performed, and this bhikkhu speaks of the faults of the bhikkhus, saying: 『The bhikkhus act according to love, according to anger, according to fear, according to delusion,』 this bhikkhu incurs a sthulatyaya. Should this bhikkhu be admonished: 『Do not speak in this way』?' Answer: 'They should be admonished.' 'Is it in accordance with the Dharma?' Answer: 'It is in accordance with the Dharma.'
Upali (Upali, a disciple of the Buddha) asked the Buddha: 'As the Buddha has said: 『If the bhikkhus do not accuse (do not reveal) or remind (do not bring to mind), and they themselves engage in unspeakable speech (speech that should not be made public), that bhikkhu incurs a dukkata.』 Can they be admonished?' Answer: 'They cannot be admonished.' 'If they are admonished, is the admonishment valid?' Answer: 'It is not valid. If the bhikkhus accuse or remind, and they themselves engage in unspeakable speech, and having heard this, they intentionally engage in unspeakable speech themselves, that bhikkhu incurs a sthulatyaya.' 'Should they be admonished?' Answer: 'They should be admonished.' 'If they are admonished, is the admonishment valid?' Answer: 'The admonishment is valid.'
Question: 'If the guilty bhikkhu is on the ground, and the person performing the karma is above, can they be admonished?' Answer: 'They cannot.' 'If the guilty bhikkhu is above, and the person performing the karma is on the ground, can they be admonished?' Answer: 'They cannot.' 'If the guilty bhikkhu is within the boundary, and the person performing the karma is outside the boundary, can they be admonished?' Answer: '
不得。」「若有罪比丘在界外，羯磨人在界內，得約敕不？」答：「不得。」「若有罪比丘羯磨人俱在界內，得約敕不？」答言：「得約敕。」
問：「頗有比丘於四住處作約敕，得約敕不得罪耶？」答：「有！若材木、若床榻連線四界，比丘坐上作約敕，得約敕四處。」
問：「頗有比丘足四處眾作約敕，得如法耶？」答：「得。若材木床榻連線四界，比丘坐上足四處眾，得如法約敕。」
問：「頗一人於四住處，約敕四人各各所作，得約敕不得罪耶？」答：「有！若材木床榻連線四界，比丘坐上。若是比丘能一時以一羯磨如法約敕，四人各隨所作是也。」(十三事竟)
十誦律卷第五十二 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十三(第九誦之二)
後秦北印度三藏弗若多羅譯
優波離問二不定法
優波離問佛：「若信語優婆夷，見比丘于初犯四波羅夷中隨所破戒語諸比丘，應隨信語優婆夷語治不？」佛言：「應隨語治。」「應與實罪相羯磨不？」佛言：「應與。」
又問：「若二信語優婆夷，一人見比丘犯淫、一人見犯盜。是二人語諸比丘，應隨此信語優婆夷語治不？」答言：「應治。」「應與實罪相羯磨不？」答言：「
【現代漢語翻譯】 現代漢語譯本 問：『如果有犯戒的比丘在結界之外，而羯磨（Karma）人在結界之內，可以進行約敕（Yuechi，約束、告誡）嗎？』答：『不可以。』 問：『如果有犯戒的比丘和羯磨人都在結界之內，可以進行約敕嗎？』答：『可以進行約敕。』 問：『有沒有比丘在四住處（Sizhuchu，四種住所）進行約敕，可以進行約敕而沒有罪的？』答：『有！如果木材或床榻連線四個邊界，比丘坐在上面進行約敕，可以約敕這四個地方。』 問：『有沒有比丘在四住處聚集僧眾進行約敕，可以如法嗎？』答：『可以。如果木材或床榻連線四個邊界，比丘坐在上面，聚集四處僧眾，可以如法進行約敕。』 問：『有沒有一個人在四住處，約敕四個人各自所做的事情，可以進行約敕而沒有罪的？』答：『有！如果木材或床榻連線四個邊界，比丘坐在上面。如果這個比丘能夠同時以一個羯磨如法地約敕，四個人各自按照所做的事情進行。』（十三事完）
《十誦律》卷第五十二 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第五十三（第九誦之二）
後秦北印度三藏弗若多羅（Punyatara）譯
優波離（Upali）問二不定法
優波離問佛：『如果有信語優婆夷（Xinyu Upoyi，誠實的女居士），看見比丘最初犯了四波羅夷（Sibo Luoyi，四種根本重罪）中的任何一種戒律，告訴了其他比丘，應該根據這位信語優婆夷的話來處理嗎？』佛說：『應該根據她的話來處理。』 『應該給予與實際罪行相應的羯磨（Karma，僧團的決議）嗎？』佛說：『應該給予。』 又問：『如果有兩位信語優婆夷，一人看見比丘犯了淫戒，一人看見犯了盜戒。這兩位告訴了其他比丘，應該根據這兩位信語優婆夷的話來處理嗎？』答：『應該處理。』 『應該給予與實際罪行相應的羯磨嗎？』答：『應該。』
【English Translation】 English version 『If a guilty Bhikshu (Bhikshu, monk) is outside the boundary, and the Karma (Karma, monastic procedure) personnel are inside the boundary, can an Yuechi (Yuechi, admonishment) be given?』 The answer is: 『No.』 『If a guilty Bhikshu and the Karma personnel are both inside the boundary, can an Yuechi be given?』 The answer is: 『Yes, an Yuechi can be given.』 『Is there a Bhikshu who, when giving an Yuechi at the four Sizhuchu (Sizhuchu, abodes), can give the Yuechi without incurring any offense?』 The answer is: 『Yes! If timber or a bed connects the four boundaries, and the Bhikshu sits on it to give the Yuechi, he can give the Yuechi to the four places.』 『Is there a Bhikshu who, when gathering the Sangha (Sangha, monastic community) at the four Sizhuchu to give an Yuechi, can do so lawfully?』 The answer is: 『Yes. If timber or a bed connects the four boundaries, and the Bhikshu sits on it, gathering the Sangha from the four places, he can lawfully give the Yuechi.』 『Is there one person who, at the four Sizhuchu, gives an Yuechi to four people regarding their respective actions, can give the Yuechi without incurring any offense?』 The answer is: 『Yes! If timber or a bed connects the four boundaries, and the Bhikshu sits on it. If this Bhikshu can simultaneously and lawfully give an Yuechi with one Karma, each of the four people should act according to what they have done.』 (End of the thirteen matters)
《Vinaya in Ten Recitations》 Volume 52 《Taisho Tripitaka》 Volume 23 No. 1435 《Vinaya in Ten Recitations》
《Vinaya in Ten Recitations》 Volume 53 (Second of the Ninth Recitation)
Translated by Punyatara (Punyatara), Tripitaka Master from Northern India of the Later Qin Dynasty
Upali (Upali) Asks About the Two Uncertain Dharmas
Upali asked the Buddha: 『If a Xinyu Upoyi (Xinyu Upoyi, faithful female lay disciple) sees a Bhikshu initially violating any of the four Sibo Luoyi (Sibo Luoyi, Parajikas, the four root offenses), and tells other Bhikshus, should the matter be handled according to the words of this Xinyu Upoyi?』 The Buddha said: 『It should be handled according to her words.』 『Should a Karma (Karma, monastic procedure) corresponding to the actual offense be given?』 The Buddha said: 『It should be given.』 He further asked: 『If there are two Xinyu Upoyi, one sees a Bhikshu committing fornication, and the other sees him committing theft. If these two tell other Bhikshus, should the matter be handled according to the words of these two Xinyu Upoyi?』 The answer is: 『It should be handled.』 『Should a Karma corresponding to the actual offense be given?』 The answer is: 『It should.』
應與。」
問：「信語優婆夷見比丘行道時與女人作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問是信語優婆夷言：『更有信語優婆夷不？』答言：『有。』應問第二人。若二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見行道時作淫，我見立坐作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與剎利女作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問言：『更有信語優婆夷不？』答言：『有。』應問第二人。若二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見與剎利女作淫，我見與婆羅門女、毗舍、首陀羅女作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與一白色女作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問言：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見與白色女作淫，我見與黑色女、若黃色女、
【現代漢語翻譯】 現代漢語譯本： 問：『如果一位有信心的優婆夷（Upasika，女居士）看見比丘（Bhiksu，出家男眾）在行道時與女人行淫，她告訴其他比丘，應該根據這位有信心的優婆夷的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨（kamma，業）嗎？』答：『不應該。應該問這位有信心的優婆夷說：『還有其他有信心的優婆夷嗎？』回答說：『有。』應該問第二個人。如果兩個人的說法相同，就應該根據這位有信心的優婆夷的話來處理，應該給予真實的罪行羯磨。如果說法不同，說：『我沒看見行道時行淫，我看見站立或坐著行淫。』這時應該問這位比丘：『你實際情況如何？』應該根據這位比丘的話來處理。』 問：『如果一位有信心的優婆夷，看見比丘與剎利（Ksatriya，印度種姓制度中的第二等級，通常是貴族或武士）種姓的女子行淫，她告訴其他比丘，應該根據這位有信心的優婆夷的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨嗎？』答：『不應該。應該問她說：『還有其他有信心的優婆夷嗎？』回答說：『有。』應該問第二個人。如果兩個人的說法相同，就應該根據這位有信心的優婆夷的話來處理，應該給予真實的罪行羯磨。如果說法不同，說：『我沒看見與剎利種姓的女子行淫，我看見與婆羅門（Brahmana，印度種姓制度中的第一等級，通常是祭司）種姓的女子、吠舍（Vaisya，印度種姓制度中的第三等級，通常是商人和農民）、首陀羅（Sudra，印度種姓制度中的第四等級，通常是僕人）種姓的女子行淫。』這時應該問這位比丘：『你實際情況如何？』應該根據這位比丘的話來處理。』 問：『如果一位有信心的優婆夷，看見比丘與一個白色面板的女子行淫，她告訴其他比丘，應該根據這位有信心的優婆夷的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨嗎？』答：『不應該。應該問她說：『還有其他有信心的優婆夷嗎？』回答說：『有。』應該問第二個人。如果第二個人說法相同，就應該根據這位有信心的優婆夷的話來處理，應該給予真實的罪行羯磨。如果說法不同，說：『我沒看見與白色面板的女子行淫，我看見與黑色面板的女子、或者黃色面板的女子……』
【English Translation】 English version: Question: 'If a faithful Upasika (female lay follower) sees a Bhiksu (monk) engaging in sexual intercourse with a woman while walking the path, and she tells the other Bhiksus, should they handle the matter according to the words of this faithful Upasika?' Answer: 'They should not.' 'Should they administer a Kamma (formal act of the Sangha, here referring to disciplinary action) corresponding to the actual offense?' Answer: 'They should not. They should ask this faithful Upasika: 'Are there other faithful Upasikas?' If she answers: 'Yes,' they should ask the second person. If the two people's statements agree, they should handle the matter according to the words of the faithful Upasika and administer a Kamma corresponding to the actual offense. If their statements differ, saying: 'I did not see him engaging in sexual intercourse while walking the path, I saw him engaging in sexual intercourse while standing or sitting,' then they should ask the Bhiksu: 'What is the actual situation?' They should act according to the Bhiksu's words.' Question: 'If a faithful Upasika sees a Bhiksu engaging in sexual intercourse with a woman of the Ksatriya (warrior/noble caste) caste, and she tells the other Bhiksus, should they handle the matter according to the words of this faithful Upasika?' Answer: 'They should not.' 'Should they administer a Kamma corresponding to the actual offense?' Answer: 'They should not. They should ask her: 'Are there other faithful Upasikas?' If she answers: 'Yes,' they should ask the second person. If the two people's statements agree, they should handle the matter according to the words of the faithful Upasika and administer a Kamma corresponding to the actual offense. If their statements differ, saying: 'I did not see him engaging in sexual intercourse with a woman of the Ksatriya caste, I saw him engaging in sexual intercourse with a woman of the Brahmana (priestly caste) caste, a Vaisya (merchant/farmer caste), or a Sudra (laborer caste) caste,' then they should ask the Bhiksu: 'What is the actual situation?' They should act according to the Bhiksu's words.' Question: 'If a faithful Upasika sees a Bhiksu engaging in sexual intercourse with a white-skinned woman, and she tells the other Bhiksus, should they handle the matter according to the words of this faithful Upasika?' Answer: 'They should not.' 'Should they administer a Kamma corresponding to the actual offense?' Answer: 'They should not. They should ask her: 'Are there other faithful Upasikas?' If she answers: 'Yes,' they should ask the second person. If the second person's statement agrees, they should handle the matter according to the words of the faithful Upasika and administer a Kamma corresponding to the actual offense. If their statements differ, saying: 'I did not see him engaging in sexual intercourse with a white-skinned woman, I saw him engaging in sexual intercourse with a black-skinned woman, or a yellow-skinned woman...'
青色女作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與長女人作淫，語諸比丘，應隨信語優婆夷語治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問言：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同應治，應與實罪相羯磨。若語不同言：『我不見與長女人作淫，我見與短女人、中女人作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與女人于小便道作淫，語諸比丘，應隨信語優婆夷語治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問言：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見小便道作淫，我見大便道、口中作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與女人大便道中作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我
【現代漢語翻譯】 現代漢語譯本 問：『如果一個可信的優婆夷（Upasika，女居士）說，她看見一個比丘（Bhikkhu，出家男眾）與青色（膚色）的女子行淫，這時應該怎麼辦？』這時應該問那個比丘：『你實際上做了什麼？』應該按照那個比丘所說的情況處理。
問：『如果一個可信的優婆夷，看見比丘與一個高個子的女人行淫，告訴了眾比丘，應該按照這個可信的優婆夷所說的話來懲治他嗎？』答：『不應該。』『應該按實際的罪行進行羯磨（kamma，僧團的宗教儀式）嗎？』答：『不應該。應該問：『還有其他可信的優婆夷嗎？』回答說：『有。』應該詢問第二個人。如果第二個人的說法相同，就應該懲治，應該按實際的罪行進行羯磨。如果說法不同，說：『我沒看見他與高個子的女人行淫，我看見他與矮個子的女人、中等個子的女人行淫。』這時應該問那個比丘：『你實際上做了什麼？』應該按照那個比丘所說的情況處理。』
問：『如果一個可信的優婆夷，看見比丘與女人在小便道行淫，告訴了眾比丘，應該按照這個可信的優婆夷所說的話來懲治他嗎？』答：『不應該。』『應該按實際的罪行進行羯磨嗎？』答：『不應該。應該問：『還有其他可信的優婆夷嗎？』回答說：『有。』應該詢問第二個人。如果第二個人的說法相同，就應該按照這個可信的優婆夷所說的話來懲治，應該按實際的罪行進行羯磨。如果說法不同，說：『我沒看見他在小便道行淫，我看見他在大便道、口中行淫。』這時應該問那個比丘：『你實際上做了什麼？』應該按照那個比丘所說的情況處理。』
問：『如果一個可信的優婆夷，看見比丘與女人在大便道中行淫，告訴了眾比丘，應該按照這個可信的優婆夷所說的話來懲治他嗎？』答：『不應該。』『應該按實際的罪行進行羯磨嗎？』答：『不應該。應該問：『還有其他可信的優婆夷嗎？』回答說：『有。』應該詢問第二個人。如果第二個人的說法相同，就應該按照這個可信的優婆夷所說的話來懲治，應該按實際的罪行進行羯磨。如果說法不同，說：『我
【English Translation】 English version Question: 'If a trustworthy Upasika (female lay follower) says that she saw a Bhikkhu (monk) engaging in sexual intercourse with a woman of blue (skin color), what should be done?' At that time, one should ask the Bhikkhu: 'What did you actually do?' One should act according to what the Bhikkhu says.
Question: 'If a trustworthy Upasika sees a Bhikkhu engaging in sexual intercourse with a tall woman and tells the Bhikkhus, should he be punished according to what the trustworthy Upasika says?' Answer: 'No, he should not.' 'Should a Kamma (formal act of the Sangha) be performed according to the actual offense?' Answer: 'No, it should not.' One should ask: 'Are there other trustworthy Upasikas?' If the answer is: 'Yes,' one should ask the second person. If the second person's statement is the same, he should be punished, and a Kamma should be performed according to the actual offense. If the statements differ, saying: 'I did not see him engaging in sexual intercourse with a tall woman, I saw him engaging in sexual intercourse with a short woman, a medium-sized woman,' then one should ask the Bhikkhu: 'What did you actually do?' One should act according to what the Bhikkhu says.'
Question: 'If a trustworthy Upasika sees a Bhikkhu engaging in sexual intercourse with a woman in the urinary passage and tells the Bhikkhus, should he be punished according to what the trustworthy Upasika says?' Answer: 'No, he should not.' 'Should a Kamma be performed according to the actual offense?' Answer: 'No, it should not.' One should ask: 'Are there other trustworthy Upasikas?' If the answer is: 'Yes,' one should ask the second person. If the second person's statement is the same, he should be punished according to what the trustworthy Upasika says, and a Kamma should be performed according to the actual offense. If the statements differ, saying: 'I did not see him engaging in sexual intercourse in the urinary passage, I saw him engaging in sexual intercourse in the anal passage, in the mouth,' then one should ask the Bhikkhu: 'What did you actually do?' One should act according to what the Bhikkhu says.'
Question: 'If a trustworthy Upasika sees a Bhikkhu engaging in sexual intercourse with a woman in the anal passage and tells the Bhikkhus, should he be punished according to what the trustworthy Upasika says?' Answer: 'No, he should not.' 'Should a Kamma be performed according to the actual offense?' Answer: 'No, it should not.' One should ask: 'Are there other trustworthy Upasikas?' If the answer is: 'Yes,' one should ask the second person. If the second person's statement is the same, he should be punished according to what the trustworthy Upasika says, and a Kamma should be performed according to the actual offense. If the statements differ, saying: 'I
不見大便道中作淫，我見小便道、口中作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘與女人口中作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見口中作淫，我見於大小便道中作淫。』爾時應問是比丘：『汝實云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘非時啖石蜜，謂是啖肉，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問是比丘：『有是事不？』若比丘言：『我不食肉，我啖黑石蜜。』應隨是比丘語作。」
問：「若信語優婆夷，見比丘非時啖酥，謂是啖穄米糜，語諸比丘，應隨信語優婆夷語治不？」答言：「不應。」「應與實罪相羯磨不？」答：「不應。應問是比丘：『汝實有是事不？』若比丘言：『我不食穄米糜，我啖酥。』應隨是比丘語作。」
問：「若信語優婆夷，見比丘非時飲石蜜漿，謂是啖粥，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？
【現代漢語翻譯】 現代漢語譯本：如果（有優婆夷）說：『我沒有看見（比丘）在大便道中行淫，我看見（比丘）在小便道、口中行淫。』這時，應該問這個比丘：『你實際上做了什麼？』應該按照這個比丘所說的話來處理。
問：『如果可信的優婆夷，看見比丘與女人在口中行淫，告訴眾比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨（Sanghakamma，僧團的儀式）嗎？』答：『不應該。應該問：『還有其他可信的優婆夷嗎？』回答說：『有。』應該問第二個人。如果第二個人說的話相同，應該按照可信的優婆夷所說的話來處理，應該給予真實的罪行羯磨。如果說的話不同，說：『我沒有看見在口中行淫，我看見在大、小便道中行淫。』這時，應該問這個比丘：『你實際上做了什麼？』應該按照這個比丘所說的話來處理。』
問：『如果可信的優婆夷，看見比丘在非時（Vikala，不適當的時間）吃石蜜（Sakkara，冰糖），認為是吃肉，告訴眾比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨嗎？』答：『不應該。應該問這個比丘：『有這件事嗎？』如果比丘說：『我不吃肉，我吃黑石蜜。』應該按照這個比丘所說的話來處理。』
問：『如果可信的優婆夷，看見比丘在非時吃酥（Ghee，澄清的黃油），認為是吃穄米糜（Jaggery，一種粗糖），告訴眾比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨嗎？』答：『不應該。應該問這個比丘：『你實際上有這件事嗎？』如果比丘說：『我不吃穄米糜，我吃酥。』應該按照這個比丘所說的話來處理。』
問：『如果可信的優婆夷，看見比丘在非時飲石蜜漿（Sakkara-pana，冰糖水），認為是吃粥，告訴眾比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予真實的罪行羯磨嗎？』
【English Translation】 English version: 'I did not see (the monk) committing sexual acts in the anus, but I saw (the monk) committing sexual acts in the urethra and mouth.' At that time, the Bhikkhus (monks) should ask the Bhikkhu (monk): 'What did you actually do?' They should act according to what the Bhikkhu (monk) says.
Question: 'If a trustworthy Upasika (female lay follower) sees a Bhikkhu (monk) committing sexual acts in the mouth with a woman, and tells the Bhikkhus (monks), should they act according to what the trustworthy Upasika (female lay follower) says?' Answer: 'They should not.' 'Should they perform a Sanghakamma (formal act of the Sangha) based on the actual offense?' Answer: 'They should not. They should ask: 'Are there other trustworthy Upasikas (female lay followers)?' If the answer is 'Yes,' they should ask the second person. If the second person's statement is the same, they should act according to what the trustworthy Upasika (female lay follower) says, and they should perform a Sanghakamma (formal act of the Sangha) based on the actual offense. If the statements differ, saying: 'I did not see sexual acts in the mouth, but I saw sexual acts in the anus and urethra,' then the Bhikkhus (monks) should ask the Bhikkhu (monk): 'What did you actually do?' They should act according to what the Bhikkhu (monk) says.'
Question: 'If a trustworthy Upasika (female lay follower) sees a Bhikkhu (monk) eating Sakkara (rock candy) at Vikala (an improper time), and thinks it is meat, and tells the Bhikkhus (monks), should they act according to what the trustworthy Upasika (female lay follower) says?' Answer: 'They should not.' 'Should they perform a Sanghakamma (formal act of the Sangha) based on the actual offense?' Answer: 'They should not. They should ask the Bhikkhu (monk): 'Is this true?' If the Bhikkhu (monk) says: 'I did not eat meat, I ate black Sakkara (rock candy),' they should act according to what the Bhikkhu (monk) says.'
Question: 'If a trustworthy Upasika (female lay follower) sees a Bhikkhu (monk) eating Ghee (clarified butter) at Vikala (an improper time), and thinks it is Jaggery (a type of coarse sugar), and tells the Bhikkhus (monks), should they act according to what the trustworthy Upasika (female lay follower) says?' Answer: 'They should not.' 'Should they perform a Sanghakamma (formal act of the Sangha) based on the actual offense?' Answer: 'They should not. They should ask the Bhikkhu (monk): 'Is this actually true?' If the Bhikkhu (monk) says: 'I did not eat Jaggery (a type of coarse sugar), I ate Ghee (clarified butter),' they should act according to what the Bhikkhu (monk) says.'
Question: 'If a trustworthy Upasika (female lay follower) sees a Bhikkhu (monk) drinking Sakkara-pana (rock candy juice) at Vikala (an improper time), and thinks it is porridge, and tells the Bhikkhus (monks), should they act according to what the trustworthy Upasika (female lay follower) says?' Answer: 'They should not.' 'Should they perform a Sanghakamma (formal act of the Sangha) based on the actual offense?'
」答言：「不應。應問是比丘：『有是事不？』若比丘言：『我不啖粥，我飲石蜜漿。』應隨是比丘語作。」
問：「若信語優婆夷，見比丘于女人股間出精，謂正作淫慾，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問是比丘：『有是事不？』若比丘言：『我股間出精，不犯正淫。』應隨自言治。」
問：「若比丘共一女人行道，有二信語優婆夷隨來。一信語優婆夷見比丘摩觸女人身，謂作淫，語諸比丘，應隨信語優婆夷治不？」答言：「不應。應問第二人。」「若事相違，我如所見說。應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問是比丘：『是事云何？』隨比丘自言作。」
問：「若信語優婆夷，見比丘於後四品戒中隨所犯戒，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「應與。」
問：「若二信語優婆夷，一人見比丘故出精，一人見比丘摩觸女人身，語諸比丘，應隨信語優婆夷治不？」答言：「應治。」「應與實罪相羯磨不？」答言：「應與。」
問：「若信語優婆夷見比丘行時故出精，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」
【現代漢語翻譯】 現代漢語譯本：
答：『不應該。應該問那個比丘：『有這件事嗎？』如果比丘說：『我不喝粥，我喝石蜜漿（一種用石蜜製成的飲料）。』應該按照那個比丘所說的話來處理。』 問：『如果可信的優婆夷（在家女信徒），看見比丘在女人大腿間射精，認為是在進行真正的淫慾行為，告訴其他比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予實際罪行的羯磨（僧團的宗教儀式）嗎？』答：『不應該。應該問那個比丘：『有這件事嗎？』如果比丘說：『我大腿間射精，但沒有犯真正的淫慾。』應該按照他自己所說的話來處理。』 問：『如果比丘和一個女人一起走路，有兩個可信的優婆夷跟在後面。一個可信的優婆夷看見比丘摩擦女人的身體，認為是作淫，告訴其他比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。應該問第二個人。』『如果事情的描述互相矛盾，我說出我所見到的。應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予實際罪行的羯磨嗎？』答：『不應該。應該問那個比丘：『這件事是怎麼回事？』按照比丘自己所說的話來處理。』 問：『如果可信的優婆夷，看見比丘在後四品戒（指比丘戒律中較重的四種罪）中犯了任何一種戒，告訴其他比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』『應該給予實際罪行的羯磨嗎？』答：『應該給予。』 問：『如果有兩個可信的優婆夷，一個人看見比丘故意射精，一個人看見比丘摩擦女人身體，告訴其他比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『應該處理。』『應該給予實際罪行的羯磨嗎？』答：『應該給予。』 問：『如果可信的優婆夷看見比丘行走時故意射精，告訴其他比丘，應該按照可信的優婆夷所說的話來處理嗎？』答：『不應該。』
【English Translation】 English version:
He answered: 'It should not be. One should ask the Bhikkhu (monk): 'Is this the case?' If the Bhikkhu says: 'I do not eat porridge, I drink rock candy juice (a drink made with rock candy).' One should act according to what the Bhikkhu says.' Question: 'If a trustworthy Upasika (female lay follower) sees a Bhikkhu ejaculating between a woman's thighs, and thinks he is engaging in actual sexual intercourse, and tells the other Bhikkhus, should one act according to what the trustworthy Upasika says?' He answered: 'It should not be.' 'Should one give a Kammavācā (formal act of the Sangha) for the actual offense?' He answered: 'It should not be. One should ask the Bhikkhu: 'Is this the case?' If the Bhikkhu says: 'I ejaculated between her thighs, but I did not commit actual sexual intercourse.' One should act according to what he himself says.' Question: 'If a Bhikkhu is walking with a woman, and two trustworthy Upasikas are following behind. If one trustworthy Upasika sees the Bhikkhu touching the woman's body, and thinks he is committing sexual intercourse, and tells the other Bhikkhus, should one act according to what the trustworthy Upasika says?' He answered: 'It should not be. One should ask the second person.' 'If the accounts contradict each other, I will say what I saw. Should one act according to what the trustworthy Upasika says?' He answered: 'It should not be.' 'Should one give a Kammavācā for the actual offense?' He answered: 'It should not be. One should ask the Bhikkhu: 'What is the matter?' Act according to what the Bhikkhu himself says.' Question: 'If a trustworthy Upasika sees a Bhikkhu committing any of the last four classes of offenses (referring to the four heaviest offenses in the Bhikkhu's precepts), and tells the other Bhikkhus, should one act according to what the trustworthy Upasika says?' He answered: 'It should not be.' 'Should one give a Kammavācā for the actual offense?' He answered: 'One should give it.' Question: 'If two trustworthy Upasikas, one sees a Bhikkhu intentionally ejaculating, and the other sees a Bhikkhu touching a woman's body, and tells the other Bhikkhus, should one act according to what the trustworthy Upasikas say?' He answered: 'One should act.' 'Should one give a Kammavācā for the actual offense?' He answered: 'One should give it.' Question: 'If a trustworthy Upasika sees a Bhikkhu intentionally ejaculating while walking, and tells the other Bhikkhus, should one act according to what the trustworthy Upasika says?' He answered: 'It should not be.'
「應與實罪相羯磨不？」答言：「不應。應問言：『更有信語優婆夷不？』答言：『有。』應問弟二人。若弟二人語同，應隨信語優婆夷治，應與實罪相羯磨。若語不同言：『我不見行時出精，我見若坐、若立時出精。』爾時應問是比丘：『是事云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘摩觸剎利女身，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問：『更有信語優婆夷不？』若言：『有。』應問第二人。若弟二人語同應治，應與實罪相羯磨。若語不同言：『我不見剎利女，我見婆羅門、毗舍、首陀羅女。』爾時應問是比丘：『是事云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘摩觸白色女人身，語諸比丘，應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應。應問：『更有信語優婆夷不？』答言：『有。』應問第二人。若第二人語同應治，應與實罪相羯磨。若語不同言：『我不見是比丘摩觸白色女人身，我見摩觸黑色、黃色、青色女人身。』爾時應問是比丘：『是事云何？』應隨是比丘語作。」
問：「若信語優婆夷，見比丘摩觸長女人身，語諸比丘，應隨信語優婆夷治不？」答言：
【現代漢語翻譯】 現代漢語譯本： 問：『是否應該根據實際罪行進行羯磨（羯磨，佛教僧團中的一種儀式，用於處理違規行為）？』答：『不應該。』應該問：『還有其他可信的優婆夷（優婆夷，佛教女居士）嗎？』答：『有。』應該詢問第二個人。如果第二個人的說法一致，就應該按照可信的優婆夷的說法來處理，應該根據實際罪行進行羯磨。如果說法不一致，說：『我沒有看見他在行走時射精，我看見他或者坐著、或者站著時射精。』這時應該問那個比丘（比丘，佛教出家男眾）：『這件事是怎麼回事？』應該按照那個比丘的說法來處理。
問：『如果可信的優婆夷，看見比丘觸控剎利（剎利，印度種姓制度中的第二等級，通常是武士和統治者）種姓女子的身體，告訴眾比丘，應該按照可信的優婆夷的說法來處理嗎？』答：『不應該。』『是否應該根據實際罪行進行羯磨？』答：『不應該。』應該問：『還有其他可信的優婆夷嗎？』如果說：『有。』應該詢問第二個人。如果第二個人的說法一致，就應該處理，應該根據實際罪行進行羯磨。如果說法不一致，說：『我沒有看見剎利種姓的女子，我看見婆羅門（婆羅門，印度種姓制度中的最高等級，通常是祭司和學者）、毗舍（毗舍，印度種姓制度中的第三等級，通常是商人和農民）、首陀羅（首陀羅，印度種姓制度中的最低等級，通常是僕人和勞工）種姓的女子。』這時應該問那個比丘：『這件事是怎麼回事？』應該按照那個比丘的說法來處理。
問：『如果可信的優婆夷，看見比丘觸控白色女人的身體，告訴眾比丘，應該按照可信的優婆夷的說法來處理嗎？』答：『不應該。』『是否應該根據實際罪行進行羯磨？』答：『不應該。』應該問：『還有其他可信的優婆夷嗎？』答：『有。』應該詢問第二個人。如果第二個人的說法一致，就應該處理，應該根據實際罪行進行羯磨。如果說法不一致，說：『我沒有看見這個比丘觸控白色女人的身體，我看見他觸控黑色、黃色、青色女人的身體。』這時應該問那個比丘：『這件事是怎麼回事？』應該按照那個比丘的說法來處理。
問：『如果可信的優婆夷，看見比丘觸控高個女人的身體，告訴眾比丘，應該按照可信的優婆夷的說法來處理嗎？』答：
【English Translation】 English version: Question: 'Should a karma (karma, a type of ritual in the Buddhist Sangha used to address violations) be performed according to the actual offense?' Answer: 'It should not.' One should ask: 'Are there other trustworthy Upasikas (Upasika, a female lay follower in Buddhism)?' Answer: 'There are.' One should question the second person. If the second person's statement agrees, then one should proceed according to the trustworthy Upasika's statement, and a karma should be performed according to the actual offense. If the statements disagree, saying: 'I did not see him ejaculate while walking, I saw him ejaculate while sitting or standing,' then one should ask the Bhikkhu (Bhikkhu, a Buddhist monk): 'What is the matter?' One should act according to the Bhikkhu's statement.
Question: 'If a trustworthy Upasika sees a Bhikkhu touching the body of a Kshatriya (Kshatriya, the second highest of the four varnas (social classes) in Hinduism, traditionally warriors and rulers) woman and tells the Bhikkhus, should one proceed according to the trustworthy Upasika's statement?' Answer: 'One should not.' 'Should a karma be performed according to the actual offense?' Answer: 'One should not.' One should ask: 'Are there other trustworthy Upasikas?' If they say: 'There are,' one should question the second person. If the second person's statement agrees, then one should proceed, and a karma should be performed according to the actual offense. If the statements disagree, saying: 'I did not see a Kshatriya woman, I saw a Brahmin (Brahmin, the highest of the four varnas in Hinduism, traditionally priests and scholars), Vaishya (Vaishya, the third of the four varnas in Hinduism, traditionally merchants and farmers), or Shudra (Shudra, the lowest of the four varnas in Hinduism, traditionally laborers and servants) woman,' then one should ask the Bhikkhu: 'What is the matter?' One should act according to the Bhikkhu's statement.
Question: 'If a trustworthy Upasika sees a Bhikkhu touching the body of a white woman and tells the Bhikkhus, should one proceed according to the trustworthy Upasika's statement?' Answer: 'One should not.' 'Should a karma be performed according to the actual offense?' Answer: 'One should not.' One should ask: 'Are there other trustworthy Upasikas?' Answer: 'There are.' One should question the second person. If the second person's statement agrees, then one should proceed, and a karma should be performed according to the actual offense. If the statements disagree, saying: 'I did not see this Bhikkhu touching the body of a white woman, I saw him touching the body of a black, yellow, or blue woman,' then one should ask the Bhikkhu: 'What is the matter?' One should act according to the Bhikkhu's statement.
Question: 'If a trustworthy Upasika sees a Bhikkhu touching the body of a tall woman and tells the Bhikkhus, should one proceed according to the trustworthy Upasika's statement?' Answer:
「不應。」「應與實罪相羯磨不？」答言：「不應。應問：『更有信語優婆夷不？』若言：『有。』應問第二人。若第二人語同應治，應與實罪相羯磨。若語不同言：『我不見摩觸長女人身，我見摩觸短女人中女人身。』」「應治不？應與實罪相羯磨不？」答言：「不應與。應問是比丘、隨比丘自言作。」
問：「若比丘于道中行，有一女人、有二信語優婆夷。一信語優婆夷，見比丘行時摩觸女人身，語諸比丘，應隨是語治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應與。應問第二人。」「若事相違，我如所見說。應隨信語優婆夷治不？」答言：「不應。」「應與實罪相羯磨不？」答言：「不應與。應問是比丘：『是事云何？』應隨是比丘語作。」(二不定竟)
問三十捨墮法
優波離問佛：「若比丘多有尼薩耆衣，若為火燒、若腐爛、若斷壞、若蟲嚙，應舍不？」佛言：「不應舍，是比丘應但如法滅罪。」「若有殘段破，應舍不？」答：「不應舍，是比丘但應如法滅罪。」
問：「若衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織衣，應舍不？」答：「不應舍。」
問：「若比丘得長衣五日，是比丘狂心、散亂心、病壞心，齊
【現代漢語翻譯】 現代漢語譯本 『不應該。』『應該根據實際罪行進行羯磨（Karma，業）嗎？』回答說：『不應該。應該問：『還有可信的優婆夷（Upasika，女居士）嗎？』如果說：『有。』應該問第二個人。如果第二個人的說法相同，就應該進行懲治，應該根據實際罪行進行羯磨。如果說法不同，說：『我沒看見摩觸（Sparsha，觸碰）高個女人的身體，我看見摩觸矮個女人或中等身材女人的身體。』』『應該懲治嗎？應該根據實際罪行進行羯磨嗎？』回答說：『不應該。應該問那個比丘（Bhikshu，男出家人），按照比丘自己所說的做。』
問：『如果比丘在路上行走，有一個女人，有兩個可信的優婆夷。一個可信的優婆夷，看見比丘行走時摩觸女人的身體，告訴其他比丘，應該根據這個說法進行懲治嗎？』回答說：『不應該。』『應該根據實際罪行進行羯磨嗎？』回答說：『不應該。應該問第二個人。』『如果事情的描述相互矛盾，我說的是我所看見的。應該根據可信的優婆夷的說法進行懲治嗎？』回答說：『不應該。』『應該根據實際罪行進行羯磨嗎？』回答說：『不應該。應該問那個比丘：『這件事是怎麼回事？』應該按照那個比丘所說的做。』（二不定結束）
問三十捨墮法
優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『如果比丘有很多尼薩耆（Nissaggiya，捨墮）衣，如果被火燒了、腐爛了、斷裂損壞了、被蟲子咬了，應該捨棄嗎？』佛說：『不應該捨棄，這個比丘應該只是如法滅罪。』『如果有殘破的碎片，應該捨棄嗎？』回答：『不應該捨棄，這個比丘只是應該如法滅罪。』
問：『如果衣服的經線乾淨緯線不乾淨、緯線乾淨經線不乾淨、或者兩者都不乾淨。不乾淨的，如果是駱駝毛、牛毛、羖羊毛、或者混雜編織的衣服，應該捨棄嗎？』回答：『不應該捨棄。』
問：『如果比丘得到長衣五天，這個比丘是狂亂心、散亂心、病壞心，到什麼時候'
【English Translation】 English version 『Should not.』 『Should a Karma (Karma, action) be performed corresponding to the actual offense?』 The answer is: 『Should not. One should ask: 『Are there other credible Upasikas (Upasika, female lay devotees)?』 If it is said: 『There are,』 one should ask the second person. If the second person's statement is the same, then punishment should be carried out, and a Karma should be performed corresponding to the actual offense. If the statements differ, saying: 『I did not see Sparsha (Sparsha, touching) of a tall woman's body, I saw Sparsha of a short woman or a woman of medium stature's body.』 『Should punishment be carried out? Should a Karma be performed corresponding to the actual offense?』 The answer is: 『Should not. One should ask the Bhikshu (Bhikshu, male monastic), and act according to what the Bhikshu himself says.』
Question: 『If a Bhikshu is walking on the road, and there is a woman, and there are two credible Upasikas. One credible Upasika, seeing the Bhikshu touching the woman's body while walking, tells the other Bhikshus, should punishment be carried out according to this statement?』 The answer is: 『Should not.』 『Should a Karma be performed corresponding to the actual offense?』 The answer is: 『Should not. One should ask the second person.』 『If the descriptions of the events contradict each other, I am saying what I saw. Should punishment be carried out according to the credible Upasika's statement?』 The answer is: 『Should not.』 『Should a Karma be performed corresponding to the actual offense?』 The answer is: 『Should not. One should ask the Bhikshu: 『What is the matter?』 One should act according to what the Bhikshu says.』 (The two uncertain cases end)
Question regarding the thirty Nissaggiya Pacittiya rules (Nissaggiya Pacittiya, offenses entailing forfeiture)
Upali (Upali, one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha: 『If a Bhikshu has many Nissaggiya (Nissaggiya, requiring forfeiture) robes, and if they are burned by fire, or rotten, or broken, or eaten by insects, should they be forfeited?』 The Buddha said: 『They should not be forfeited, this Bhikshu should simply purify the offense according to the Dharma.』 『If there are broken fragments, should they be forfeited?』 The answer is: 『They should not be forfeited, this Bhikshu should simply purify the offense according to the Dharma.』
Question: 『If the warp threads of a robe are clean but the weft threads are not, or the weft threads are clean but the warp threads are not, or if both are not clean. If they are not clean, if they are made of camel hair, cow hair, goat hair, or mixed woven cloth, should they be forfeited?』 The answer is: 『They should not be forfeited.』
Question: 『If a Bhikshu obtains a long robe for five days, and this Bhikshu is of a deranged mind, a distracted mind, a mind ruined by illness, until when'
何數作十日？」答：「數得自心日。」
問：「頗比丘盡形畜長衣不得尼薩耆波夜提耶？」答：「有！若得長衣。未滿十日便命終是。」
問：「頗比丘畜長衣過十日一夜在耶？」佛言：「有！比丘不斷望衣，第十日得衣，不遣與人、不作凈、不受持，至十一日地了時過此十，餘一夜在是也。」
優波離問佛：「若比丘受眾僧衣離宿，應舍不？」答：「不應舍，是比丘但應如法滅罪。」
問：「若比丘衣在界內，比丘出界外，至地曉是離衣宿耶？」答言：「離宿。」
問：「若衣在界外，比丘在界內，至地了時，是名離衣宿耶？」答言：「離宿。」
問：「若衣在地，比丘在上，至地了時，是名離衣宿耶？」答言：「離衣宿。」
問：「若衣在上，比丘在地，至地了時，是名離衣宿耶？」答言：「離衣宿。」
問：「若未作不離衣羯磨，齊遠近名不離衣？」答：「若墻壁、塹、籬柵，齊是來比丘不離三衣、比丘尼不離五衣、與學沙彌不離三衣、與學沙彌尼不離五衣。」
問：「得一月衣財。何等是一月衣財？乃至一月畜？」答：「凈衣是。」
問：「衣量大小？」答：「乃至得覆身三分是。諸衣不凈者，經凈緯不凈；緯凈經不凈，若二俱不凈。不凈者
【現代漢語翻譯】 現代漢語譯本 問：什麼數字構成十日？答：數的是內心的日子。
問：比丘（Bhikkhu，男性出家人）終身持有過長的衣服，是否會觸犯尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律）？答：會！如果得到過長的衣服，未滿十日就去世，就會觸犯。
問：比丘持有過長的衣服超過十日一夜，可以嗎？佛說：有這種情況！比丘沒有斷除對衣服的期望，第十日得到衣服，不送給別人、不做凈施、不接受持有，到第十一日天亮時超過這十日，多過一夜，就是這種情況。
優波離（Upali，佛陀的弟子）問佛：如果比丘接受僧眾的衣服后離開住所過夜，應該捨棄嗎？答：不應該捨棄，這位比丘只需如法懺悔滅罪。
問：如果比丘的衣服在結界內，比丘出結界外，到天亮時，這算是離開衣服過夜嗎？答：算是離開衣服過夜。
問：如果衣服在結界外，比丘在結界內，到天亮時，這算是離開衣服過夜嗎？答：算是離開衣服過夜。
問：如果衣服在地上，比丘在衣服上面，到天亮時，這算是離開衣服過夜嗎？答：算是離開衣服過夜。
問：如果衣服在上面，比丘在地上，到天亮時，這算是離開衣服過夜嗎？答：算是離開衣服過夜。
問：如果未做不離衣羯磨（kamma，業，行為），多遠才算是不離衣？答：如果有墻壁、壕溝、籬笆，對於來到這裡的比丘來說，不算離開三衣；比丘尼（Bhikkhuni，女性出家人）不算離開五衣；與學沙彌（Sramanera，沙彌，佛教出家男子）不算離開三衣；與學沙彌尼（Sramanerika，沙彌尼，佛教出家女子）不算離開五衣。
問：得到一個月的置衣資財，什麼是這一個月的置衣資財？乃至一個月可以持有？答：乾淨的衣服就是。
問：衣服的尺寸大小有什麼規定？答：能夠遮蓋身體的三分之二即可。如果衣服的經線乾淨而緯線不乾淨；緯線乾淨而經線不乾淨，或者經線和緯線都不乾淨，這些都是不乾淨的。
【English Translation】 English version Question: What number constitutes ten days? Answer: Counting the days of one's own mind.
Question: Does a Bhikkhu (male monastic) who possesses an extra-long robe for life commit a Nissaggiya Pacittiya (an offense requiring forfeiture and confession)? Answer: Yes! If he obtains an extra-long robe and dies before ten days have passed, he does.
Question: Is it permissible for a Bhikkhu to keep an extra-long robe for more than ten days and one night? The Buddha said: There is such a case! If the Bhikkhu has not relinquished the expectation of the robe, obtains the robe on the tenth day, does not give it away, does not make it allowable, and does not accept it for possession, then when dawn breaks on the eleventh day, exceeding these ten days by one night, that is the case.
Upali (a disciple of the Buddha) asked the Buddha: If a Bhikkhu receives a robe from the Sangha (monastic community) and spends the night away from it, should he relinquish it? Answer: He should not relinquish it; that Bhikkhu should simply expiate the offense according to the Dharma (teachings).
Question: If a Bhikkhu's robe is within the boundary, and the Bhikkhu is outside the boundary, and dawn breaks, is this considered spending the night away from the robe? Answer: It is considered spending the night away from the robe.
Question: If the robe is outside the boundary, and the Bhikkhu is inside the boundary, and dawn breaks, is this considered spending the night away from the robe? Answer: It is considered spending the night away from the robe.
Question: If the robe is on the ground, and the Bhikkhu is above it, and dawn breaks, is this considered spending the night away from the robe? Answer: It is considered spending the night away from the robe.
Question: If the robe is above, and the Bhikkhu is on the ground, and dawn breaks, is this considered spending the night away from the robe? Answer: It is considered spending the night away from the robe.
Question: If the Kamma (action, deed) for not being separated from the robe has not been performed, how far away is considered not being separated from the robe? Answer: If there are walls, moats, or fences, for the Bhikkhu who comes here, it is not considered being separated from the three robes; for the Bhikkhuni (female monastic), it is not considered being separated from the five robes; for the Sramanera (novice monk), it is not considered being separated from the three robes; for the Sramanerika (novice nun), it is not considered being separated from the five robes.
Question: Having obtained the requisites for a month's worth of robes, what are these requisites for a month's worth of robes? And up to how long can they be possessed for a month? Answer: Clean robes are.
Question: What are the regulations for the size of the robe? Answer: It should be able to cover two-thirds of the body. If the warp of the robe is clean but the weft is not clean; if the weft is clean but the warp is not clean, or if both the warp and the weft are not clean, these are considered unclean.
，一切駱駝毛、牛毛、羖羊毛、若雜織衣，是名不凈，如是衣不應畜至一月。」
問：「頗比丘使非親里比丘尼浣染打故衣，不得尼薩耆波夜提耶？」答：「有！若比丘先自小浣更令浣，先自小染更令染，先自小打更令打。若浣不名浣如不浣，得突吉羅。若染不名染如不染，得突吉羅。若打不名打如不打，得突吉羅。若展轉令浣、若遣使、若作書、若作相示、若為他若浣染、若二人共衣、若眾僧衣、入尼薩耆衣，若作凈衣，皆得突吉羅。」
問：「頗比丘著凈衣入白衣舍，得尼薩耆出耶？」答：「有！若比丘著凈衣入白衣舍，若屎尿、牛尿泥著，令非親里比丘尼浣，得尼薩耆波逸提。若衣經凈緯不凈、若緯凈經不凈、若二俱不凈。不凈者，一切駱駝毛、牛毛、羖羊毛、若雜織衣令浣，得突吉羅。若比丘令非親里比丘尼浣故衣，是比丘尼轉根作比丘，得突吉羅。若比丘令非親里比丘尼浣故衣，比丘轉根為比丘尼，得突吉羅。」
問：「頗比丘令非親里比丘尼浣染打故衣，不得尼薩耆波夜提耶？」答：「有！若先破戒、若賊住、若先來白衣是。」
問：「頗有不受具戒人，令非親里比丘尼浣染打故衣，得尼薩耆波逸提耶？」答：「有！與學沙彌是也。」
問：「頗比丘從非親里居士、居士
【現代漢語翻譯】 現代漢語譯本：'所有用駱駝毛、牛毛、山羊毛，或者混雜其他材料織成的衣服，都被認為是不潔凈的。這樣的衣服不應該儲存超過一個月。'
問：'如果比丘讓非親屬的比丘尼清洗、染色或縫補舊衣服，會犯捨墮罪（Nissaggiya Pacittiya）嗎？' 答：'會！如果比丘先自己稍微清洗，然後讓別人清洗；先自己稍微染色，然後讓別人染色；先自己稍微縫補，然後讓別人縫補。如果清洗得不像清洗，如同沒洗一樣，會犯惡作罪（Dukkata）。如果染色得不像染色，如同沒染一樣，會犯惡作罪。如果縫補得不像縫補，如同沒補一樣，會犯惡作罪。如果輾轉讓人清洗，或者派遣使者，或者寫信，或者做手勢示意，或者為他人清洗染色，或者兩人共用一件衣服，或者僧眾的衣服，進入舍墮衣的範疇，如果當做凈衣來處理，都會犯惡作罪。'
問：'如果比丘穿著乾淨的衣服進入在家信徒的住所，會犯捨墮罪嗎？' 答：'會！如果比丘穿著乾淨的衣服進入在家信徒的住所，沾染上糞便、尿液或泥土，然後讓非親屬的比丘尼清洗，會犯捨墮波逸提罪（Nissaggiya Pacittiya）。如果衣服的經線乾淨而緯線不乾淨，或者緯線乾淨而經線不乾淨，或者經緯都不乾淨。所謂不乾淨，就是指一切用駱駝毛、牛毛、山羊毛，或者混雜其他材料織成的衣服，如果讓比丘尼清洗，會犯惡作罪。如果比丘讓非親屬的比丘尼清洗舊衣服，而這位比丘尼後來轉變為比丘，會犯惡作罪。如果比丘讓非親屬的比丘尼清洗舊衣服，而這位比丘後來轉變為比丘尼，會犯惡作罪。'
問：'如果比丘讓非親屬的比丘尼清洗、染色或縫補舊衣服，什麼情況下不會犯捨墮罪（Nissaggiya Pacittiya）？' 答：'會！如果（該比丘尼）之前已經破戒，或者屬於盜賊身份，或者之前是白衣（在家信徒）。'
問：'如果讓未受具足戒的人，讓非親屬的比丘尼清洗、染色或縫補舊衣服，會犯捨墮波逸提罪嗎？' 答：'會！例如沙彌（Sramanera）。'
問：'如果比丘從非親屬的居士（Grahapati）、居士女（Grahapatni）那裡...'
【English Translation】 English version: 'All clothes made of camel hair, cow hair, goat hair, or mixed fabrics are considered impure. Such clothes should not be kept for more than a month.'
Question: 'Does a Bhikkhu (monk) incur a Nissaggiya Pacittiya (an offense entailing forfeiture) if he causes a Bhikkhuni (nun) who is not a relative to wash, dye, or beat old clothes?' Answer: 'Yes! If the Bhikkhu first washes it a little himself and then has it washed further, first dyes it a little himself and then has it dyed further, first beats it a little himself and then has it beaten further. If the washing is not considered washing, as if it were not washed, he commits a Dukkata (wrongdoing). If the dyeing is not considered dyeing, as if it were not dyed, he commits a Dukkata. If the beating is not considered beating, as if it were not beaten, he commits a Dukkata. If he causes it to be washed indirectly, or sends a messenger, or writes a letter, or makes a sign, or washes or dyes for another, or two people share a garment, or the Sangha's (monastic community) garment, entering into the category of Nissaggiya garments, if treated as pure garments, all commit a Dukkata.'
Question: 'Does a Bhikkhu incur a Nissaggiya (an offense entailing forfeiture) by wearing a clean garment into a layperson's house?' Answer: 'Yes! If a Bhikkhu wearing a clean garment enters a layperson's house and gets feces, urine, or mud on it, and then has a Bhikkhuni who is not a relative wash it, he commits a Nissaggiya Pacittiya. If the warp of the garment is clean but the weft is not, or the weft is clean but the warp is not, or both are not clean. What is considered unclean is all clothes made of camel hair, cow hair, goat hair, or mixed fabrics; if he has a Bhikkhuni wash them, he commits a Dukkata. If a Bhikkhu has a Bhikkhuni who is not a relative wash old clothes, and that Bhikkhuni later transforms into a Bhikkhu, he commits a Dukkata. If a Bhikkhu has a Bhikkhuni who is not a relative wash old clothes, and that Bhikkhu later transforms into a Bhikkhuni, he commits a Dukkata.'
Question: 'Under what circumstances does a Bhikkhu not incur a Nissaggiya Pacittiya (an offense entailing forfeiture) if he causes a Bhikkhuni who is not a relative to wash, dye, or beat old clothes?' Answer: 'Yes! If (the Bhikkhuni) has previously broken the precepts, or is a thief, or was previously a layperson.'
Question: 'Does a person who has not received full ordination incur a Nissaggiya Pacittiya if he causes a Bhikkhuni who is not a relative to wash, dye, or beat old clothes?' Answer: 'Yes! For example, a Sramanera (novice monk).'
Question: 'If a Bhikkhu receives from a Grahapati (householder) or Grahapatni (housewife) who is not a relative...'
婦乞衣，不得尼薩耆波夜提耶？」答：「有！若不能男居士、不能女居士婦、二根居士、二道合一道居士婦，比丘從是乞衣，得突吉羅。」
問：「頗有不受具戒人，從非親里居士、居士婦乞衣，得尼薩耆波逸提耶？」答：「有！與學沙彌是也。若衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若一切駱駝毛、牛毛、羖羊毛、若雜織。比丘乞是衣，得突吉羅。若乞毳，得突吉羅。若乞縷，得突吉羅。未受具戒人乞，未受具戒人得，得突吉羅。未受具戒人乞，受具戒時得，得突吉羅。未受具戒人乞，受具戒已得，得尼薩耆波夜提。受具戒時乞，受具戒時得，得突吉羅。受具戒時乞，受具戒已得，得尼薩耆波逸提。受具戒人乞，受具戒人得，得尼薩耆波逸提。受具戒人乞，非具足戒人得，得突吉羅。若比丘從非親里居士、居士婦乞衣，比丘轉根作比丘尼，比丘尼得是衣，尼薩耆波逸提。若比丘尼，從非親里居士、居士婦乞衣，是比丘尼轉根作比丘，比丘得是衣，尼薩耆波逸提。」
問：「頗比丘非親里中作親厚意索，不得尼薩耆波夜提耶？」答：「有！若比丘為辦衣價，比丘作親厚意索，得突吉羅。若比丘尼、式叉摩尼、沙彌、沙彌尼為辦衣價，比丘作親厚意索得，得突吉羅。若眾多居士為辦衣價，比丘
【現代漢語翻譯】 現代漢語譯本： 問：『如果向婦女乞討衣服，不會觸犯捨墮（Nissaggiya Pacittiya）嗎？』答：『會！如果不能是男居士、不能是女居士的妻子、雙性人居士、陰陽同體居士的妻子，比丘向這些人乞討衣服，會犯惡作罪（Dukkata）。』
問：『如果未受具足戒的人，向非親屬的居士、居士婦乞討衣服，不會觸犯捨墮嗎？』答：『會！例如沙彌。如果衣服的經線是乾淨的而緯線不乾淨，或者緯線是乾淨的而經線不乾淨，或者兩者都不乾淨。不乾淨的指的是，如果全部是駱駝毛、牛毛、山羊毛，或者混雜編織的。比丘乞討這樣的衣服，會犯惡作罪。如果乞討細毛，會犯惡作罪。如果乞討線，會犯惡作罪。未受具足戒的人乞討，未受具足戒的人得到，會犯惡作罪。未受具足戒的人乞討，受具足戒時得到，會犯惡作罪。未受具足戒的人乞討，受具足戒后得到，會觸犯捨墮。受具足戒時乞討，受具足戒時得到，會犯惡作罪。受具足戒時乞討，受具足戒后得到，會觸犯捨墮。受具足戒的人乞討，受具足戒的人得到，會觸犯捨墮。受具足戒的人乞討，未受具足戒的人得到，會犯惡作罪。如果比丘向非親屬的居士、居士婦乞討衣服，比丘轉變為比丘尼，比丘尼得到這件衣服，觸犯捨墮。如果比丘尼向非親屬的居士、居士婦乞討衣服，這位比丘尼轉變為比丘，比丘得到這件衣服，觸犯捨墮。』
問：『如果比丘在非親屬中以親厚的態度索取，不會觸犯捨墮嗎？』答：『會！如果比丘爲了籌辦購買衣服的錢，以親厚的態度索取，會犯惡作罪。如果比丘尼、式叉摩尼（Siksamana，學戒女）、沙彌、沙彌尼爲了籌辦購買衣服的錢，比丘以親厚的態度索取，會犯惡作罪。如果眾多居士爲了籌辦購買衣服的錢，比丘...
【English Translation】 English version: Question: 'If one begs for clothing from a woman, is it not an offense entailing forfeiture (Nissaggiya Pacittiya)?' Answer: 'It is! If it is not a male lay follower, not the wife of a female lay follower, a hermaphrodite lay follower, the wife of a lay follower who is both male and female, and a bhikkhu begs for clothing from these people, he commits a wrong doing (Dukkata).'
Question: 'If a person who has not received full ordination begs for clothing from a lay follower or the wife of a lay follower who is not a relative, is it not an offense entailing forfeiture?' Answer: 'It is! For example, a novice monk (Sramanera). If the warp of the cloth is clean but the weft is not, or the weft is clean but the warp is not, or neither is clean. 'Unclean' means if it is all camel hair, cow hair, goat hair, or a mixture. If a bhikkhu begs for such clothing, he commits a wrong doing. If he begs for fluff, he commits a wrong doing. If he begs for thread, he commits a wrong doing. If a person who has not received full ordination begs, and a person who has not received full ordination receives, he commits a wrong doing. If a person who has not received full ordination begs, and receives it at the time of full ordination, he commits a wrong doing. If a person who has not received full ordination begs, and receives it after full ordination, he commits an offense entailing forfeiture. If one begs at the time of full ordination, and receives it at the time of full ordination, he commits a wrong doing. If one begs at the time of full ordination, and receives it after full ordination, he commits an offense entailing forfeiture. If a fully ordained person begs, and a fully ordained person receives, he commits an offense entailing forfeiture. If a fully ordained person begs, and a person who has not received full ordination receives, he commits a wrong doing. If a bhikkhu begs for clothing from a lay follower or the wife of a lay follower who is not a relative, and the bhikkhu transforms into a bhikkhuni (nun), and the bhikkhuni receives the clothing, it is an offense entailing forfeiture. If a bhikkhuni begs for clothing from a lay follower or the wife of a lay follower who is not a relative, and the bhikkhuni transforms into a bhikkhu, and the bhikkhu receives the clothing, it is an offense entailing forfeiture.'
Question: 'If a bhikkhu seeks with friendly intentions from non-relatives, is it not an offense entailing forfeiture?' Answer: 'It is! If a bhikkhu seeks with friendly intentions to obtain the price of clothing, he commits a wrong doing. If a bhikkhuni, a trainee nun (Siksamana), a novice monk (Sramanera), or a novice nun (Sramanerika) seeks with friendly intentions to obtain the price of clothing, and a bhikkhu seeks it, he commits a wrong doing. If many lay followers seek to obtain the price of clothing, and a bhikkhu...
作親厚意索得，得突吉羅。若比丘所不應畜物，作親厚意索，得突吉羅。未受具戒人作親厚意索，未受具戒人得，得突吉羅。未受具戒人作親厚意索，受具戒時得，得突吉羅。未受具戒人作親厚意索，受具戒已得，得尼薩耆波逸提。受具戒時作親厚意索，受具戒時得，得突吉羅。受具戒時作親厚意索，受具戒已得，得尼薩耆波逸提。受具戒人作親厚意索，受具戒人得，得尼薩耆波逸提。受具戒人作親厚意索，非具戒人得，得突吉羅。若是衣價，屬天、龍、夜叉、羅剎、餓鬼、拘槃荼、毗舍遮等非人、若屬先破戒人、若賊住人、若先來白衣、若擯人、不共住人、種種不共住人、狂人、散亂心人、病壞心人及諸外道，此中作親厚意索，得突吉羅。」
問：「頗比丘勤求衣，乃至過六返，不得尼薩耆波逸提耶？」答：「有！是衣價屬人，寄在天、龍、夜叉、羅剎、餓鬼、拘槃荼、毗舍遮等非人邊，是中勤求乃至過六返，得突吉羅。若是衣價，屬天、龍、夜叉、羅剎、餓鬼、拘槃荼、毗舍遮等非人，寄在人邊，是中勤求乃至過六返，得突吉羅。若是衣價，屬出家外道，寄在人邊，是中勤求乃至過六返，得突吉羅。」
問：「頗比丘以憍施耶作新敷具，不得尼薩耆波逸提耶？」答：「有！若憍施耶腐壞、若憍施耶作
【現代漢語翻譯】 現代漢語譯本： 以親厚的意圖索取（不應持有的）物品，觸犯突吉羅罪（Dukkata，一種輕微的罪過）。如果比丘（Bhikkhu，佛教僧侶）以親厚的意圖索取不應持有的物品，觸犯突吉羅罪。未受具戒的人以親厚的意圖索取，未受具戒的人得到，觸犯突吉羅罪。未受具戒的人以親厚的意圖索取，受具戒時得到，觸犯突吉羅罪。未受具戒的人以親厚的意圖索取，受具戒后得到，觸犯尼薩耆波逸提罪（Nissaggiya Pacittiya，一種需要捨棄物品並懺悔的罪過）。受具戒時以親厚的意圖索取，受具戒時得到，觸犯突吉羅罪。受具戒時以親厚的意圖索取，受具戒后得到，觸犯尼薩耆波逸提罪。受具戒的人以親厚的意圖索取，受具戒的人得到，觸犯尼薩耆波逸提罪。受具戒的人以親厚的意圖索取，非具戒的人得到，觸犯突吉羅罪。如果是衣物價值的錢財，屬於天（Deva，神）、龍（Naga，一種神獸）、夜叉（Yaksha，一種守護神）、羅剎（Rakshasa，一種惡鬼）、餓鬼（Preta，一種受苦的鬼魂）、拘槃荼（Kumbhanda，一種惡鬼）、毗舍遮（Pisaca，一種食肉鬼）等非人，或者屬於先前破戒的人、賊人居住的人、先前是白衣（在家信徒）的人、被擯棄的人、不共住的人、各種不共住的人、狂人、散亂心的人、病壞心的人以及各種外道，在這種情況下以親厚的意圖索取，觸犯突吉羅罪。 問：『是否有比丘勤奮尋求衣物，乃至超過六次，不觸犯尼薩耆波逸提罪呢？』答：『有！如果是衣物價值的錢財屬於某人，寄存在天、龍、夜叉、羅剎、餓鬼、拘槃荼、毗舍遮等非人那裡，在這種情況下勤奮尋求乃至超過六次，觸犯突吉羅罪。如果是衣物價值的錢財屬於天、龍、夜叉、羅剎、餓鬼、拘槃荼、毗舍遮等非人，寄存在人那裡，在這種情況下勤奮尋求乃至超過六次，觸犯突吉羅罪。如果是衣物價值的錢財屬於出家的外道，寄存在人那裡，在這種情況下勤奮尋求乃至超過六次，觸犯突吉羅罪。』 問：『是否有比丘用憍施耶（Koseyya，絲綢）製作新的敷具，不觸犯尼薩耆波逸提罪呢？』答：『有！如果憍施耶腐壞了，或者用憍施耶製作……』
【English Translation】 English version: Obtaining something with the intention of intimacy, one incurs a Dukkata (a minor offense). If a Bhikkhu (Buddhist monk) obtains an item that should not be kept, with the intention of intimacy, one incurs a Dukkata. If an unordained person obtains something with the intention of intimacy, and an unordained person receives it, one incurs a Dukkata. If an unordained person obtains something with the intention of intimacy, and receives it at the time of ordination, one incurs a Dukkata. If an unordained person obtains something with the intention of intimacy, and receives it after ordination, one incurs a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If one obtains something with the intention of intimacy at the time of ordination, and receives it at the time of ordination, one incurs a Dukkata. If one obtains something with the intention of intimacy at the time of ordination, and receives it after ordination, one incurs a Nissaggiya Pacittiya. If an ordained person obtains something with the intention of intimacy, and an ordained person receives it, one incurs a Nissaggiya Pacittiya. If an ordained person obtains something with the intention of intimacy, and a non-ordained person receives it, one incurs a Dukkata. If it is the price of a robe, belonging to Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Rakshasas (demons), Pretas (hungry ghosts), Kumbhandas (a type of demon), Pisacas (flesh-eating demons), or other non-human beings, or belonging to someone who has previously broken their vows, someone living as a thief, someone who was previously a layperson, someone who has been expelled, someone who does not live in communion, various people who do not live in communion, a mad person, a person with a distracted mind, a person with a diseased mind, or various heretics, obtaining something with the intention of intimacy in these cases incurs a Dukkata. Question: 'Is there a Bhikkhu who diligently seeks a robe, even exceeding six times, and does not incur a Nissaggiya Pacittiya?' Answer: 'Yes! If the price of the robe belongs to someone, and is deposited with Devas, Nagas, Yakshas, Rakshasas, Pretas, Kumbhandas, Pisacas, or other non-human beings, diligently seeking it even exceeding six times in this case incurs a Dukkata. If the price of the robe belongs to Devas, Nagas, Yakshas, Rakshasas, Pretas, Kumbhandas, Pisacas, or other non-human beings, and is deposited with a person, diligently seeking it even exceeding six times in this case incurs a Dukkata. If the price of the robe belongs to a non-Buddhist ascetic, and is deposited with a person, diligently seeking it even exceeding six times in this case incurs a Dukkata.' Question: 'Is there a Bhikkhu who makes a new spread (covering) from Koseyya (silk) and does not incur a Nissaggiya Pacittiya?' Answer: 'Yes! If the Koseyya is rotten, or if Koseyya is made into...'
劫貝、若憍施耶作缽妒路慕、若憍施耶作突突路，若經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，駱駝毛、牛毛、羖羊毛、若雜織作敷具，得突吉羅。若減量作，突吉羅。若佛衣等量作，得突吉羅。」
問：「頗比丘用純黑羺羊毛作新敷具，不得尼薩耆波夜提耶？」答：「有！羺羊毛腐壞作，得突吉羅。若經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，駱駝毛、牛毛、羖羊毛、若雜織作敷具，得突吉羅。若減量作，突吉羅。若如來衣等量作，得突吉羅。」
問：「頗比丘不用二分純黑、三分白羺羊毛、四分下羊毛作新敷具，不得尼薩耆波夜提耶？」答：「有！經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，駱駝毛、牛毛、羖羊毛、雜織作敷具，得突吉羅。若減量作，突吉羅。若佛衣等量作，得突吉羅。」
問：「頗有比丘六年內故敷具，若舍若不捨，更作新敷具，不得尼薩耆波夜提耶？」答：「有！餘人先作未成，比丘足成竟，得突吉羅。若作未成便反戒，得突吉羅。若經凈緯不凈、若緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、雜織作，得突吉羅。」
問：「頗比丘持羺羊毛過三由延，不得尼薩耆波夜提耶？」答：「有！飛持過不犯。若與化凈人持過，得突吉羅
【現代漢語翻譯】 現代漢語譯本： 如果用劫貝（Kajoe，一種絲織品）、若憍施耶（Kausheya，一種絲織品）製作缽妒路慕（pataloma，一種坐具）、若憍施耶（Kausheya，一種絲織品）製作突突路（tutthuloma，一種毛織坐具），如果經線是乾淨的緯線是不乾淨的，或者緯線是乾淨的經線是不乾淨的，或者兩者都不乾淨。不乾淨的材料包括：駱駝毛、牛毛、羖羊毛，如果用這些雜織製作敷具，會犯突吉羅（dukkhata，一種輕罪）。如果減少用量製作，犯突吉羅（dukkhata，一種輕罪）。如果按照佛衣的尺寸製作，犯突吉羅（dukkhata，一種輕罪）。
問：是否有比丘使用純黑羺羊毛製作新的敷具，而不犯尼薩耆波夜提耶（nissaggiya pacittiya，一種重罪）？答：有！如果羺羊毛已經腐壞，製作敷具則犯突吉羅（dukkhata，一種輕罪）。如果經線是乾淨的緯線是不乾淨的，或者緯線是乾淨的經線是不乾淨的，或者兩者都不乾淨。不乾淨的材料包括：駱駝毛、牛毛、羖羊毛，如果用這些雜織製作敷具，會犯突吉羅（dukkhata，一種輕罪）。如果減少用量製作，犯突吉羅（dukkhata，一種輕罪）。如果按照如來衣的尺寸製作，犯突吉羅（dukkhata，一種輕罪）。
問：是否有比丘不使用二分純黑、三分白羺羊毛、四分下等羊毛製作新的敷具，而不犯尼薩耆波夜提耶（nissaggiya pacittiya，一種重罪）？答：有！如果經線是乾淨的緯線是不乾淨的，或者緯線是乾淨的經線是不乾淨的，或者兩者都不乾淨。不乾淨的材料包括：駱駝毛、牛毛、羖羊毛，如果用這些雜織製作敷具，會犯突吉羅（dukkhata，一種輕罪）。如果減少用量製作，犯突吉羅（dukkhata，一種輕罪）。如果按照佛衣的尺寸製作，犯突吉羅（dukkhata，一種輕罪）。
問：是否有比丘在六年內，對於舊的敷具，無論捨棄與否，又製作新的敷具，而不犯尼薩耆波夜提耶（nissaggiya pacittiya，一種重罪）？答：有！如果是其他人先製作但未完成，比丘將其完成，則犯突吉羅（dukkhata，一種輕罪）。如果製作未完成就放棄戒律，犯突吉羅（dukkhata，一種輕罪）。如果經線是乾淨的緯線是不乾淨的，或者緯線是乾淨的經線是不乾淨的，或者兩者都不乾淨。不乾淨的材料包括：駱駝毛、牛毛、羖羊毛，如果用這些雜織製作，會犯突吉羅（dukkhata，一種輕罪）。
問：是否有比丘攜帶羺羊毛超過三由延（yojana，古印度長度單位），而不犯尼薩耆波夜提耶（nissaggiya pacittiya，一種重罪）？答：有！如果是飛行攜帶則不犯。如果交給已經凈化的（有資格處理僧物的）人攜帶，則犯突吉羅（dukkhata，一種輕罪）。
【English Translation】 English version: If one uses Kajoe (Kajoe, a type of silk fabric), or Kausheya (Kausheya, a type of silk fabric) to make pataloma (pataloma, a seat covering), or Kausheya (Kausheya, a type of silk fabric) to make tutthuloma (tutthuloma, a woolen seat covering), if the warp is clean and the weft is unclean, or the weft is clean and the warp is unclean, or both are unclean. Unclean materials include: camel hair, cow hair, goat hair. If these are mixed to make a seat covering, one commits a dukkata (dukkhata, a minor offense). If made with reduced quantity, dukkata (dukkhata, a minor offense). If made to the size of the Buddha's robe, dukkata (dukkhata, a minor offense).
Question: Is there a bhikkhu (bhikkhu, a Buddhist monk) who uses pure black ram's wool to make a new seat covering without incurring a nissaggiya pacittiya (nissaggiya pacittiya, a serious offense)? Answer: Yes! If the ram's wool is rotten, making a seat covering incurs a dukkata (dukkhata, a minor offense). If the warp is clean and the weft is unclean, or the weft is clean and the warp is unclean, or both are unclean. Unclean materials include: camel hair, cow hair, goat hair. If these are mixed to make a seat covering, one commits a dukkata (dukkhata, a minor offense). If made with reduced quantity, dukkata (dukkhata, a minor offense). If made to the size of the Tathagata's robe, dukkata (dukkhata, a minor offense).
Question: Is there a bhikkhu (bhikkhu, a Buddhist monk) who does not use two parts pure black, three parts white ram's wool, and four parts inferior wool to make a new seat covering without incurring a nissaggiya pacittiya (nissaggiya pacittiya, a serious offense)? Answer: Yes! If the warp is clean and the weft is unclean, or the weft is clean and the warp is unclean, or both are unclean. Unclean materials include: camel hair, cow hair, goat hair. If these are mixed to make a seat covering, one commits a dukkata (dukkhata, a minor offense). If made with reduced quantity, dukkata (dukkhata, a minor offense). If made to the size of the Buddha's robe, dukkata (dukkhata, a minor offense).
Question: Is there a bhikkhu (bhikkhu, a Buddhist monk) who, within six years, whether discarding or not discarding the old seat covering, makes a new seat covering without incurring a nissaggiya pacittiya (nissaggiya pacittiya, a serious offense)? Answer: Yes! If someone else started making it but did not finish, and the bhikkhu (bhikkhu, a Buddhist monk) completes it, he commits a dukkata (dukkhata, a minor offense). If he abandons the precepts before finishing, he commits a dukkata (dukkhata, a minor offense). If the warp is clean and the weft is unclean, or the weft is clean and the warp is unclean, or both are unclean. Unclean materials include: camel hair, cow hair, goat hair. If these are mixed to make a seat covering, one commits a dukkata (dukkhata, a minor offense).
Question: Is there a bhikkhu (bhikkhu, a Buddhist monk) who carries ram's wool for more than three yojana (yojana, an ancient Indian unit of length) without incurring a nissaggiya pacittiya (nissaggiya pacittiya, a serious offense)? Answer: Yes! If carried by flying, there is no offense. If given to a purified person (qualified to handle monastic property) to carry, he commits a dukkata (dukkhata, a minor offense).
。若比丘知是化人，不犯。」
問：「頗有比丘使非親里比丘尼浣染擘羺羊毛，不得尼薩耆波夜提耶？」答：「有！先已小浣更浣、先已小染更染、先已小擘更擘、浣如不浣、染如不染、擘如不擘，皆突吉羅。若展轉令浣染擘、若遣使、若教他、若作書、若示相，使浣染擘，皆得突吉羅。若浣染擘枕毳，得突吉羅。二人共毳使浣染擘，得突吉羅。使浣染擘眾僧毳，得突吉羅。使浣染擘尼薩耆毳，得突吉羅。使浣染擘作凈施毳，得突吉羅。」
問：「頗比丘自手取錢，不得尼薩耆波逸提耶？」答：「有！若取似錢者，得突吉羅。」
問：「頗比丘以錢種種用，不得尼薩耆波夜提耶？」答：「有！用似錢買者，得突吉羅。共非人買物。非人者，天、龍、夜叉、羅剎、鳩槃荼、薜荔伽、毗舍遮等共買物，得突吉羅。若共狂人、散亂心人、病壞心人、若親里共買，得突吉羅。未受具戒人與，未受具戒人得，突吉羅。未受具戒人與，受具戒時得，得突吉羅。未受具戒人與，受具戒已得，得尼薩耆波夜提。受具戒時與，受具戒時得，得突吉羅。受具戒時與，受具戒已得，得尼薩耆波逸提。受具戒人與，受具戒人得，得尼薩耆波夜提。受具戒人與，非具戒人得，得突吉羅。種種販買亦如是。」
問：「頗比
【現代漢語翻譯】 現代漢語譯本： 問：如果比丘知道那是化人（幻化出來的人），就不算犯戒嗎？ 答：是的，不算犯戒。
問：有沒有比丘指使非親屬的比丘尼洗染、分割羺羊毛（柔軟的羊毛），而不犯捨墮波逸提罪（一種戒律）的？ 答：有！如果先前已經稍微洗過又再洗、先前已經稍微染過又再染、先前已經稍微分割過又再分割，或者洗得像沒洗一樣、染得像沒染一樣、分割得像沒分割一樣，都犯突吉羅罪（一種輕罪）。如果輾轉指使洗染分割，或者派遣使者，或者教唆他人，或者寫信，或者示意，使人洗染分割，都犯突吉羅罪。如果洗染分割枕頭裡的絨毛，得突吉羅罪。兩個人共同擁有的絨毛，指使洗染分割，得突吉羅罪。指使洗染分割僧眾的絨毛，得突吉羅罪。指使洗染分割應捨棄的絨毛，得突吉羅罪。指使洗染分割已經作凈施的絨毛，得突吉羅罪。
問：有沒有比丘親手拿錢，而不犯捨墮波逸提罪的？ 答：有！如果拿的是類似錢的東西，得突吉羅罪。
問：有沒有比丘用錢做各種用途，而不犯捨墮波逸提罪的？ 答：有！如果用類似錢的東西購買，得突吉羅罪。與非人（指天神、龍等）一起買東西。非人指的是天（deva）、龍（nāga）、夜叉（yaksha）、羅剎（rakshasa）、鳩槃荼（kumbhanda）、薜荔伽（pisacha）、毗舍遮（vetala）等一起買東西，得突吉羅罪。如果與狂人、心神散亂的人、精神錯亂的人，或者與親屬一起購買，得突吉羅罪。未受具足戒的人給，未受具足戒的人得，突吉羅罪。未受具足戒的人給，受具足戒時得到，得突吉羅罪。未受具足戒的人給，受具足戒后得到，得尼薩耆波逸提罪。受具足戒時給，受具足戒時得到，得突吉羅罪。受具足戒時給，受具足戒后得到，得尼薩耆波逸提罪。受具足戒的人給，受具足戒的人得，得尼薩耆波逸提罪。受具足戒的人給，未受具足戒的人得，得突吉羅罪。各種販賣買賣的情況也如此。
問：有沒有比丘……
【English Translation】 English version: Question: If a Bhikkhu (Buddhist monk) knows that it is a 'created person' (化人, an illusionary being), does he not commit an offense? Answer: Yes, he does not commit an offense.
Question: Is there a Bhikkhu who instructs a Bhikkhuni (Buddhist nun) who is not a relative to wash, dye, and divide 'ghona wool' (羺羊毛, soft wool), and does not incur a Nissaggiya Pacittiya (舍墮波逸提, an offense requiring forfeiture)? Answer: Yes! If it has already been slightly washed and is washed again, if it has already been slightly dyed and is dyed again, if it has already been slightly divided and is divided again, or if the washing is as if unwashed, the dyeing as if undyed, the dividing as if undivided, all incur a Dukkata (突吉羅, a minor offense). If he instructs washing, dyeing, and dividing through intermediaries, or sends a messenger, or teaches others, or writes a letter, or indicates by signs, causing washing, dyeing, and dividing, all incur a Dukkata. If he washes and dyes and divides the down in a pillow, he incurs a Dukkata. If two people share down and instruct washing, dyeing, and dividing, he incurs a Dukkata. If he instructs washing, dyeing, and dividing the Sangha's (僧眾, monastic community) down, he incurs a Dukkata. If he instructs washing, dyeing, and dividing Nissaggiya down, he incurs a Dukkata. If he instructs washing, dyeing, and dividing down that has been offered as pure, he incurs a Dukkata.
Question: Is there a Bhikkhu who takes money with his own hand and does not incur a Nissaggiya Pacittiya? Answer: Yes! If he takes something that resembles money, he incurs a Dukkata.
Question: Is there a Bhikkhu who uses money for various purposes and does not incur a Nissaggiya Pacittiya? Answer: Yes! If he buys something with something that resembles money, he incurs a Dukkata. Buying things together with non-humans. 'Non-humans' refers to Devas (天, gods), Nagas (龍, serpent beings), Yakshas (夜叉, nature spirits), Rakshasas (羅剎, demons), Kumbhandas (鳩槃荼, grotesque dwarfs), Pisachas (薜荔伽, flesh-eating demons), Vetalas (毗舍遮, vampires), etc., buying things together incurs a Dukkata. If he buys with a madman, a person with a distracted mind, a person with a deranged mind, or with a relative, he incurs a Dukkata. If a person who has not received full ordination gives, and a person who has not received full ordination receives, a Dukkata is incurred. If a person who has not received full ordination gives, and it is received at the time of full ordination, a Dukkata is incurred. If a person who has not received full ordination gives, and it is received after full ordination, a Nissaggiya Pacittiya is incurred. If it is given at the time of full ordination, and it is received at the time of full ordination, a Dukkata is incurred. If it is given at the time of full ordination, and it is received after full ordination, a Nissaggiya Pacittiya is incurred. If a person who has received full ordination gives, and a person who has received full ordination receives, a Nissaggiya Pacittiya is incurred. If a person who has received full ordination gives, and a person who has not received full ordination receives, a Dukkata is incurred. Various kinds of trading and buying are also the same.
Question: Is there a Bhikkhu...
丘盡形畜長缽，不得尼薩耆波夜提耶？」答：「有！若比丘畜長缽，未滿十日便命終者是。」問：「若比丘得長缽五日，是比丘便狂心、散亂心、病壞心，齊何數作十日？」答：「數得自心日。」
問：「頗比丘久畜長缽，不犯尼薩耆波夜提耶？」答：「有！若他送缽與久久乃至者是也。」
問：「頗比丘過一夜畜長缽，得尼薩耆波逸提耶？」答：「有。是比丘得長缽日，便轉根作比丘尼者是。」
問：「頗比丘尼畜長缽十夜，不得尼薩耆波逸提耶？」答：「有。是比丘尼得長缽已，轉根作比丘者是。」
問：「頗有比丘多有缽入尼薩耆，一切缽應僧中行不？」答：「不應。但僧中行一缽，餘者隨意與親厚。」
問：「頗比丘缽減五綴更求新缽，不得尼薩耆波夜提耶？」答：「有！若求壞缽、白鐵缽，若二人共求、若遣使、若書、若示相、若展轉求、若為他求缽，皆得突吉羅。若從異道出家人乞得缽，突吉羅。若比丘所用缽未滿五綴，以自物買缽，突吉羅。」
問：「若比丘不乞縷乞毳，得何罪？」答：「得突吉羅。」
問：「頗比丘自乞縷，令非親里織師織，不得尼薩耆波夜提耶？」答：「有！是衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖
【現代漢語翻譯】 現代漢語譯本 問：『比丘蓄積超過期限的長缽（過長的缽），是否會觸犯尼薩耆波逸提耶（一種戒律，指捨墮）？』答：『會！如果比丘蓄積過長的缽，未滿十日就去世，則不犯。』問：『如果比丘得到長缽五日，此比丘便狂心、散亂心、病壞心，如何計算這十日？』答：『計算他清醒時的日子。』 問：『是否有比丘長期蓄積長缽，而不觸犯尼薩耆波逸提耶？』答：『有！如果是他人贈送缽給長期生病的人。』 問：『是否有比丘過一夜蓄積長缽，就觸犯尼薩耆波逸提耶？』答：『有！是比丘得到長缽的當天，就轉變為比丘尼。』 問：『是否有比丘尼蓄積長缽十夜，而不觸犯尼薩耆波逸提耶？』答：『有！是比丘尼得到長缽后，就轉變為比丘。』 問：『是否有比丘擁有多個缽，觸犯尼薩耆，所有的缽都應該在僧團中分發？』答：『不應該。只需在僧團中分發一個缽，其餘的可以隨意給予親近的人。』 問：『是否有比丘的缽少於五個補綴而尋求新缽，不觸犯尼薩耆波逸提耶？』答：『有！如果尋求的是破缽、白鐵缽，如果是二人共同尋求、或者派遣使者、或者寫信、或者示意、或者輾轉尋求、或者為他人尋求缽，都會觸犯突吉羅（一種輕罪）。如果從其他外道出家人乞討得到缽，觸犯突吉羅。如果比丘所用的缽未滿五個補綴，用自己的財物購買缽，觸犯突吉羅。』 問：『如果比丘不乞討絲線而乞討粗毛，會犯什麼罪？』答：『犯突吉羅。』 問：『是否有比丘自己乞討絲線，讓非親屬的織工織布，不觸犯尼薩耆波逸提耶？』答：『有！如果這件衣服的經線乾淨而緯線不乾淨、緯線乾淨而經線不乾淨、或者經線和緯線都不乾淨。不乾淨的材料，比如駱駝毛、牛毛、山羊毛。』
【English Translation】 English version Question: 'Does a Bhikkhu (monk) who keeps an extra-long bowl (an over-extended bowl) violate Nissaggiya Pacittiya (a type of monastic rule involving expiation requiring forfeiture)?' Answer: 'Yes! If a Bhikkhu keeps an extra-long bowl and dies before ten days have passed, he does not violate it.' Question: 'If a Bhikkhu obtains an extra-long bowl for five days, and that Bhikkhu becomes mentally deranged, scattered in mind, or diseased in mind, how is the ten-day period calculated?' Answer: 'The days when he is of sound mind are counted.' Question: 'Is there a Bhikkhu who keeps an extra-long bowl for a long time without violating Nissaggiya Pacittiya?' Answer: 'Yes! If someone gives the bowl to a person who has been ill for a long time.' Question: 'Is there a Bhikkhu who keeps an extra-long bowl overnight and violates Nissaggiya Pacittiya?' Answer: 'Yes! If the Bhikkhu obtains the extra-long bowl on the day he transforms into a Bhikkhuni (nun).' Question: 'Is there a Bhikkhuni who keeps an extra-long bowl for ten nights without violating Nissaggiya Pacittiya?' Answer: 'Yes! If the Bhikkhuni obtains the extra-long bowl and then transforms into a Bhikkhu.' Question: 'If a Bhikkhu has many bowls and violates Nissaggiya, should all the bowls be distributed within the Sangha (monastic community)?' Answer: 'No, they should not. Only one bowl should be distributed within the Sangha; the rest can be given to close friends as desired.' Question: 'Is there a Bhikkhu whose bowl has fewer than five patches and seeks a new bowl without violating Nissaggiya Pacittiya?' Answer: 'Yes! If he seeks a broken bowl or a white iron bowl, or if two people seek it together, or if he sends a messenger, or writes a letter, or indicates it, or seeks it through intermediaries, or seeks a bowl for another, all of these incur a Dukkhata (a minor offense). If he begs for a bowl from a non-Buddhist renunciant and obtains it, he incurs a Dukkhata. If a Bhikkhu uses a bowl with fewer than five patches and buys a bowl with his own possessions, he incurs a Dukkhata.' Question: 'If a Bhikkhu begs for coarse wool instead of thread, what offense does he incur?' Answer: 'He incurs a Dukkhata.' Question: 'Is there a Bhikkhu who begs for thread himself and has a weaver who is not a relative weave the cloth, without violating Nissaggiya Pacittiya?' Answer: 'Yes! If the warp of the cloth is clean but the weft is not, or the weft is clean but the warp is not, or neither the warp nor the weft is clean. Unclean materials include camel hair, cow hair, or goat hair.'
羊毛、若雜縷令織，得突吉羅。」
問：「頗比丘于非親里中作同意勸，不得尼薩耆波夜提耶？」答：「有！若居士不能男、居士婦不能女、若居士二根、居士婦二道合一道，是中作同意勸，得突吉羅。」
問：「頗比丘與他比丘衣，后瞋還奪，不得尼薩耆波夜提耶？」答：「有！受法比丘與不受法比丘衣，后瞋還奪。不受法比丘，與受法比丘衣，后瞋還奪，得突吉羅。若衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織衣，與已后瞋還奪，得突吉羅。若與先破戒、若賊住、若先來白衣，與已還奪，得突吉羅。是衣若減量，后瞋還奪，得突吉羅。若佛衣等量，后瞋還奪，得突吉羅。若比丘與他比丘衣，他比丘轉根為比丘尼，比丘還奪比丘尼衣，得突吉羅。若比丘與他比丘衣，是比丘自轉根為比丘尼，比丘尼還奪比丘衣，得突吉羅。」
問：「受迦絺那衣竟，官作閏月，受迦絺那衣人當云何？」答：「隨安居數。」
問：「受伽絺那衣，應如布薩作羯磨不？」答言：「應作。」
問：「訖迦絺那衣，應作舍羯磨不？」答言：「應作。」
問：「應何時受迦絺那衣？」答：「夏末後月。」問：「幾時應舍？」答：「從夏末月竟冬四月應舍。」
【現代漢語翻譯】 現代漢語譯本 『羊毛或者混雜其他絲線來編織，會犯突吉羅（Dukkata，輕罪）。』
問：『如果有比丘在非親屬的家庭中進行不正當的勸說，不會犯尼薩耆波夜提耶（Nissaggiya Pacittiya，捨墮）嗎？』答：『會的！如果在家男不能行男事、在家女不能行女事、或者在家男是雙性人、在家女有兩個性器官且合為一個，在這些情況下進行不正當的勸說，會犯突吉羅。』
問：『如果有比丘把衣服給了其他比丘，後來生氣又奪回來，不會犯尼薩耆波夜提耶嗎？』答：『會的！如果已受具足戒的比丘把衣服給未受具足戒的比丘，後來生氣又奪回來。未受具足戒的比丘把衣服給已受具足戒的比丘，後來生氣又奪回來，會犯突吉羅。如果衣服的經線乾淨緯線不乾淨、緯線乾淨經線不乾淨、或者經線緯線都不乾淨。不乾淨的，比如摻雜了駱駝毛、牛毛、山羊毛，或者混雜編織的衣服，給了別人後生氣又奪回來，會犯突吉羅。如果給的是先前已經破戒的人、或者盜賊、或者先前是俗人的人，給了之後又奪回來，會犯突吉羅。如果這件衣服的尺寸減小了，後來生氣又奪回來，會犯突吉羅。如果和佛的衣服尺寸一樣，後來生氣又奪回來，會犯突吉羅。如果有比丘把衣服給了其他比丘，那個比丘後來變性成了比丘尼，比丘奪回比丘尼的衣服，會犯突吉羅。如果有比丘把衣服給了其他比丘，這個比丘自己變性成了比丘尼，比丘尼奪回比丘的衣服，會犯突吉羅。』
問：『受持迦絺那衣（Kathina，功德衣）之後，如果官方設定閏月，受持迦絺那衣的人應該怎麼辦？』答：『按照安居（Vassa，雨季安居）的次數計算。』
問：『受持迦絺那衣，應該像布薩（Uposatha，齋戒）一樣舉行羯磨（Kamma，僧團會議）嗎？』答：『應該舉行。』
問：『結束迦絺那衣，應該舉行舍羯磨（放棄羯磨）嗎？』答：『應該舉行。』
問：『應該在什麼時候受持迦絺那衣？』答：『在夏季安居結束后的一個月。』問：『應該在什麼時候捨棄？』答：『從夏季安居結束后的一個月到冬季四個月結束時應該捨棄。』
【English Translation】 English version 『Wool, or mixing various threads for weaving, incurs a Dukkata (minor offense).』
Question: 『Does a Bhikkhu (monk) who makes improper inducements in a non-relative's household not incur a Nissaggiya Pacittiya (an offense requiring forfeiture)?』 Answer: 『Yes! If a householder is incapable of male acts, a householder woman is incapable of female acts, or if a householder is a hermaphrodite, or a householder woman has two sexual organs merged into one, making improper inducements in these situations incurs a Dukkata.』
Question: 『Does a Bhikkhu who gives a robe to another Bhikkhu and then angrily takes it back not incur a Nissaggiya Pacittiya?』 Answer: 『Yes! If a fully ordained Bhikkhu gives a robe to a not-fully-ordained Bhikkhu and then angrily takes it back. If a not-fully-ordained Bhikkhu gives a robe to a fully ordained Bhikkhu and then angrily takes it back, it incurs a Dukkata. If the warp of the robe is clean but the weft is not, or the weft is clean but the warp is not, or both the warp and weft are not clean. If it is unclean, such as mixed with camel hair, cow hair, goat hair, or a mixed woven robe, giving it and then angrily taking it back incurs a Dukkata. If it is given to someone who has previously broken the precepts, or a thief, or someone who was previously a layman, giving it and then taking it back incurs a Dukkata. If the robe is reduced in size, then angrily taking it back incurs a Dukkata. If it is the same size as the Buddha's robe, then angrily taking it back incurs a Dukkata. If a Bhikkhu gives a robe to another Bhikkhu, and that Bhikkhu later changes gender to a Bhikkhuni (nun), the Bhikkhu taking back the Bhikkhuni's robe incurs a Dukkata. If a Bhikkhu gives a robe to another Bhikkhu, and that Bhikkhu himself changes gender to a Bhikkhuni, the Bhikkhuni taking back the Bhikkhu's robe incurs a Dukkata.』
Question: 『After accepting the Kathina (robe of merit), if the government creates an intercalary month, what should the person who accepted the Kathina robe do?』 Answer: 『Calculate according to the number of Vassa (rainy season retreats).』
Question: 『When accepting the Kathina robe, should a Kamma (Sangha assembly) be performed like the Uposatha (day of observance)?』 Answer: 『It should be performed.』
Question: 『After the Kathina robe is finished, should a relinquishing Kamma be performed?』 Answer: 『It should be performed.』
Question: 『When should the Kathina robe be accepted?』 Answer: 『In the month after the end of the summer retreat (Vassa).』 Question: 『When should it be relinquished?』 Answer: 『It should be relinquished from the month after the end of the summer retreat until the end of the four winter months.』
問：「急施衣可得作時衣不？」答言：「得。若衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織衣，如是等不凈衣不應停。」
問：「頗比丘三衣中隨離一衣宿，不得尼薩耆波逸提耶？」答：「有！后安居中未滿歲。阿練若比丘三衣中，若以一一衣置界內舍，以少因緣出界。作是言：『我今日當還此宿。』是比丘更有因緣起，不得還，宿界外，地了得突吉羅。」
問：「頗比丘春殘過一月求雨浴衣，過半月畜，不得尼薩耆波夜提耶？」答：「有！若是衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織。如是等衣，得突吉羅。」
問：「頗比丘從母乞衣，得尼薩耆波夜提耶？」答：「有！若母為眾僧作衣，是比丘自迴向己，得尼薩耆波夜提。若是物界外取，得突吉羅。若二、三、四恣心取，如法得罪。」
問：「頗比丘從母乞順比丘物，得尼薩耆波夜提耶？」答：「有！若母為眾僧作順比丘物，比丘自迴向己，得尼薩耆波夜提。若是物界外取，得突吉羅。若二、三、四恣心取，如法得罪。」
問：「若比丘非時受甘蔗，非時壓、非時漉、非時受，非時應飲不？」答言：「不得。」問：「若時受甘蔗，非時壓、
【現代漢語翻譯】 現代漢語譯本 問：『緊急情況下施捨的衣服可以當作應時之衣嗎？』答：『可以。如果衣服的經線是乾淨的，緯線是不乾淨的；或者緯線是乾淨的，經線是不乾淨的；或者經線和緯線都不乾淨。不乾淨的包括：駱駝毛、牛毛、羖羊毛（一種黑色的母綿羊的毛）、或者混紡的衣服。像這樣不乾淨的衣服不應該保留。』
問：『是否有比丘的三衣中，隨意離開其中一件過夜，而不會觸犯尼薩耆波逸提耶（一種戒律，指捨墮）？』答：『有！在後安居（雨季安居結束后的一個月）中，未滿一年。阿練若比丘（住在遠離人煙地方的比丘）的三衣中，如果將其中一件放在結界內捨棄，因為一些小原因離開了結界。並且說：『我今天會回來住在這裡。』這位比丘又有了其他的事情，不能回來，在結界外過夜，這樣會觸犯突吉羅（一種輕罪）。』
問：『是否有比丘在春季剩餘一個月時求雨浴衣，超過半個月才擁有，而不會觸犯尼薩耆波夜提耶（一種戒律，指捨墮）？』答：『有！如果這件衣服的經線是乾淨的，緯線是不乾淨的；或者緯線是乾淨的，經線是不乾淨的；或者經線和緯線都不乾淨。不乾淨的包括：駱駝毛、牛毛、羖羊毛、或者混紡的。像這樣的衣服，會觸犯突吉羅（一種輕罪）。』
問：『是否有比丘從母親那裡乞討衣服，會觸犯尼薩耆波夜提耶（一種戒律，指捨墮）？』答：『有！如果母親為眾僧製作衣服，這位比丘自己迴向給自己，會觸犯尼薩耆波夜提。如果是從財物結界外拿取，會觸犯突吉羅（一種輕罪）。如果隨意拿取兩件、三件、四件，按照戒律會犯相應的罪。』
問：『是否有比丘從母親那裡乞討適合比丘使用的物品，會觸犯尼薩耆波夜提耶（一種戒律，指捨墮）？』答：『有！如果母親為眾僧製作適合比丘使用的物品，比丘自己迴向給自己，會觸犯尼薩耆波夜提。如果是從財物結界外拿取，會觸犯突吉羅（一種輕罪）。如果隨意拿取兩件、三件、四件，按照戒律會犯相應的罪。』
問：『如果比丘在非時接受甘蔗，非時榨取、非時過濾、非時接受，非時飲用，可以嗎？』答：『不可以。』問：『如果在應時接受甘蔗，非時榨取、』
【English Translation】 English version Question: 'Can a garment given in urgent need be considered a seasonable garment?' Answer: 'Yes. If the warp of the garment is pure but the weft is impure, or the weft is pure but the warp is impure, or both are impure. Impure materials include camel hair, cow hair, goat (Gǔ yáng máo) (wool from a black ewe), or mixed fabrics. Such impure garments should not be kept.'
Question: 'Is there a case where a Bhikkhu (monk) leaves one of his three robes overnight and does not incur a Nissaggiya Pacittiya (Nísà qí bō yì tí yé) (an offense requiring forfeiture)?' Answer: 'Yes! During the month following the end of the Rains Retreat (Ān jū) (rainy season retreat), if it is less than a year. If an Arannaka Bhikkhu (Ā liàn ruò bǐqiū) (forest-dwelling monk) leaves one of his three robes within the boundary and leaves the boundary for a minor reason, saying, 'I will return here to stay tonight,' but then another matter arises and he cannot return, spending the night outside the boundary, he incurs a Dukkhata (Dū jí luó) (minor offense).'
Question: 'Is there a case where a Bhikkhu seeks a rain-bathing cloth one month before the end of spring and possesses it for more than half a month without incurring a Nissaggiya Pacittiya (Nísà qí bō yì tí yé) (an offense requiring forfeiture)?' Answer: 'Yes! If the warp of the garment is pure but the weft is impure, or the weft is pure but the warp is impure, or both are impure. Impure materials include camel hair, cow hair, goat wool, or mixed fabrics. Such garments incur a Dukkhata (Dū jí luó) (minor offense).'
Question: 'Is there a case where a Bhikkhu begs for a garment from his mother and incurs a Nissaggiya Pacittiya (Nísà qí bō yì tí yé) (an offense requiring forfeiture)?' Answer: 'Yes! If the mother is making a garment for the Sangha (zhòng sēng) (monastic community), and the Bhikkhu directs it to himself, he incurs a Nissaggiya Pacittiya. If it is taken from outside the designated property boundary, he incurs a Dukkhata (Dū jí luó) (minor offense). If he takes two, three, or four at will, he incurs the appropriate offense according to the Dharma (fǎ) (teachings).'
Question: 'Is there a case where a Bhikkhu begs for items suitable for a Bhikkhu from his mother and incurs a Nissaggiya Pacittiya (Nísà qí bō yì tí yé) (an offense requiring forfeiture)?' Answer: 'Yes! If the mother is making items suitable for a Bhikkhu for the Sangha (zhòng sēng) (monastic community), and the Bhikkhu directs it to himself, he incurs a Nissaggiya Pacittiya. If it is taken from outside the designated property boundary, he incurs a Dukkhata (Dū jí luó) (minor offense). If he takes two, three, or four at will, he incurs the appropriate offense according to the Dharma (fǎ) (teachings).'
Question: 'If a Bhikkhu receives sugarcane out of season, presses it out of season, filters it out of season, receives it out of season, is it permissible to drink it out of season?' Answer: 'No.' Question: 'If he receives sugarcane in season, presses it out of season,'
非時漉、非時受，非時得飲不？」答：「不得。」問：「若時受甘蔗，時壓、非時漉、非時受，非時得飲不？」答言：「不得。」問：「若時受甘蔗，時壓、時漉、非時受，非時應飲不？」答言：「不得。」問：「若時受甘蔗，時壓、時漉、時受，非時應飲不？」答言：「若盡時凈應飲。」
問：「若非時受酪，非時壓、非時漉、非時受，非時應飲不？」答言：「不得。若盡時凈應得。」
問：「若比丘非時受胡麻，非時壓、非時漉、非時受，非時得飲不？」答言：「不得。若盡時凈應得。」
問：「若比丘非時受肉，非時煮、非時壓、非時漉、非時受，非時得服不？」答言：「不得。若盡時凈應得。」
「即日受時藥、時分藥、七日藥、盡形藥，共和合一處，得服不？」答：「時藥力故時中應服，非時不得服。」「即日受時分藥、七日藥、盡形壽藥，共和合一處，得服不？」答：「時分藥力故，時分中應服，過時分不得服。」「即日受七日藥、盡形壽藥，共和合一處，得服不？」答：「七日藥力故，七日應服，過七日不得服，盡形壽藥隨意應服。」
「昨日受時藥，即日受時分藥、七日藥、盡形壽藥，和合一處，得服不？」答：「不得服。」「昨日受時分藥，即日受七日藥、盡形壽
【現代漢語翻譯】 現代漢語譯本 問：『如果不是規定時間濾取、不是規定時間接受，那麼不是規定時間可以飲用嗎？』回答：『不可以。』問：『如果在規定時間接受甘蔗（一種植物），在規定時間壓榨、不是規定時間濾取、不是規定時間接受，那麼不是規定時間可以飲用嗎？』回答說：『不可以。』問：『如果在規定時間接受甘蔗，在規定時間壓榨、在規定時間濾取、不是規定時間接受，那麼不是規定時間可以飲用嗎？』回答說：『不可以。』問：『如果在規定時間接受甘蔗，在規定時間壓榨、在規定時間濾取、在規定時間接受，那麼不是規定時間可以飲用嗎？』回答說：『如果完全在規定時間內處理乾淨，就可以飲用。』 問：『如果不是規定時間接受乳酪（一種食物），不是規定時間壓榨、不是規定時間濾取、不是規定時間接受，那麼不是規定時間可以飲用嗎？』回答說：『不可以。如果完全在規定時間內處理乾淨，就可以飲用。』 問：『如果比丘（佛教出家人）不是規定時間接受胡麻（芝麻），不是規定時間壓榨、不是規定時間濾取、不是規定時間接受，那麼不是規定時間可以飲用嗎？』回答說：『不可以。如果完全在規定時間內處理乾淨，就可以飲用。』 問：『如果比丘不是規定時間接受肉，不是規定時間煮、不是規定時間壓榨、不是規定時間濾取、不是規定時間接受，那麼不是規定時間可以服用嗎？』回答說：『不可以。如果完全在規定時間內處理乾淨，就可以服用。』 『當天接受的時藥（當天可以服用的藥）、時分藥（一段時間內可以服用的藥）、七日藥（七天內可以服用的藥）、盡形藥（終身可以服用的藥），全部混合在一起，可以服用嗎？』回答：『因為時藥的藥效，所以在規定時間內可以服用，不是規定時間不可以服用。』『當天接受的時分藥、七日藥、盡形壽藥（終身可以服用的藥），全部混合在一起，可以服用嗎？』回答：『因為時分藥的藥效，所以在規定的時間段內可以服用，超過規定的時間段不可以服用。』『當天接受七日藥、盡形壽藥，全部混合在一起，可以服用嗎？』回答：『因為七日藥的藥效，所以在七天內可以服用，超過七天不可以服用，盡形壽藥可以隨意服用。』 『昨天接受的時藥，今天接受時分藥、七日藥、盡形壽藥，混合在一起，可以服用嗎？』回答：『不可以服用。』『昨天接受時分藥，今天接受七日藥、盡形壽
【English Translation】 English version Question: 'If it is not the proper time to strain, not the proper time to receive, is it permissible to drink at an improper time?' Answer: 'It is not.' Question: 'If one receives sugarcane (a plant) at the proper time, presses it at the proper time, strains it at an improper time, and receives it at an improper time, is it permissible to drink at an improper time?' The answer is: 'It is not.' Question: 'If one receives sugarcane at the proper time, presses it at the proper time, strains it at the proper time, and receives it at an improper time, is it permissible to drink at an improper time?' The answer is: 'It is not.' Question: 'If one receives sugarcane at the proper time, presses it at the proper time, strains it at the proper time, and receives it at the proper time, is it permissible to drink at an improper time?' The answer is: 'If it is completely processed within the proper time, then it is permissible to drink.' Question: 'If it is not the proper time to receive cheese (a food), not the proper time to press, not the proper time to strain, not the proper time to receive, is it permissible to drink at an improper time?' The answer is: 'It is not. If it is completely processed within the proper time, then it is permissible.' Question: 'If a Bhikkhu (Buddhist monk) receives sesame (sesame) at an improper time, presses it at an improper time, strains it at an improper time, and receives it at an improper time, is it permissible to drink at an improper time?' The answer is: 'It is not. If it is completely processed within the proper time, then it is permissible.' Question: 'If a Bhikkhu receives meat at an improper time, cooks it at an improper time, presses it at an improper time, strains it at an improper time, and receives it at an improper time, is it permissible to consume it at an improper time?' The answer is: 'It is not. If it is completely processed within the proper time, then it is permissible.' 'Receiving immediate medicine (medicine that can be taken on the same day), seasonal medicine (medicine that can be taken within a certain period), seven-day medicine (medicine that can be taken within seven days), and lifetime medicine (medicine that can be taken for a lifetime) on the same day, and mixing them all together, is it permissible to take?' Answer: 'Because of the potency of the immediate medicine, it should be taken within the proper time; it is not permissible to take it at an improper time.' 'Receiving seasonal medicine, seven-day medicine, and lifetime medicine on the same day, and mixing them all together, is it permissible to take?' Answer: 'Because of the potency of the seasonal medicine, it should be taken within the prescribed time; it is not permissible to take it after the prescribed time.' 'Receiving seven-day medicine and lifetime medicine on the same day, and mixing them all together, is it permissible to take?' Answer: 'Because of the potency of the seven-day medicine, it should be taken within seven days; it is not permissible to take it after seven days; lifetime medicine can be taken at will.' 'Receiving immediate medicine yesterday, and receiving seasonal medicine, seven-day medicine, and lifetime medicine today, and mixing them all together, is it permissible to take?' Answer: 'It is not permissible to take.' 'Receiving seasonal medicine yesterday, and receiving seven-day medicine, and lifetime medicine today
，藥和合一處，得服不？」答言：「不得服。」「昨日受七日藥，即日受盡形壽藥，和合一處，得服不？」答：「不得服。」問：「是諸時藥、時分藥、七日藥、盡形壽藥，舉殘宿可服不？」答：「不得。」
問：「若比丘先自取，后更從凈人受，得服不？」答：「不得。」問：「是諸藥手受、口受，無病比丘得服不？」答：「不得。」「若手受、口受，病比丘得服不？」答言：「得。」(三十捨墮竟)
問波夜提事之一
優波離問佛：「若比丘作梵志形服於道行，得何罪？」答：「得偷蘭遮。」「若作秦形服、大秦安息、薄佉利波羅大形服，得何罪？」答：「得突吉羅，如是等亦得突吉羅。」
問：「若人問比丘言：『汝見人用蓋行不？』比丘言：『不見。』為因腳故言我不見，得何罪？」答：「得突吉羅。扇、革屣、珠釧、羺頭、瓔珞、寶鬘、欽跋羅㲲、拘執、車乘、帽輦輿等亦如是。若比丘至婆羅門姓人邊語言：『汝是剃毛人。』故妄語故，得波逸提。乃至語不破戒人言：『汝破戒。』故妄語故，得波逸提。」
問：「若人問比丘言：『汝是何人？』比丘言：『我是比丘尼。』是反戒不？」答：「不反戒。故妄語，得波逸提。」「若言：『我是式叉摩尼、沙彌、沙彌尼、優婆塞
【現代漢語翻譯】 現代漢語譯本：問：『如果將時藥（Yaohe，指在特定時間可以服用的藥物）和七日藥（Qiri Yao，指可以儲存七日的藥物）混合在一起，可以服用嗎？』回答說：『不可以服用。』問：『如果昨天接受了七日藥，今天接受了終身藥（Jinxingshou Yao，指可以終身服用的藥物），將它們混合在一起，可以服用嗎？』回答說：『不可以服用。』問：『這些時藥、時分藥（Shifen Yao，指在特定時間段可以服用的藥物）、七日藥、終身藥，如果還有剩餘的隔夜藥，可以服用嗎？』回答說：『不可以。』 問：『如果比丘（Biqiu，佛教男性出家修行者）先自己拿取藥物，然後又從凈人（Jingren，指不持戒的在家信徒）那裡接受藥物，可以服用嗎？』回答說：『不可以。』問：『這些用手接受或用口接受的藥物，沒有生病的比丘可以服用嗎？』回答說：『不可以。』『如果用手接受或用口接受，生病的比丘可以服用嗎？』回答說：『可以。』（三十捨墮完畢） 問波逸提（Boyeti，一種戒律名稱）事之一 優波離（Upali，佛陀的十大弟子之一，以持戒精嚴著稱）問佛：『如果比丘裝扮成梵志（Fanzhi，古印度的一種宗教修行者）的模樣在路上行走，會犯什麼罪？』回答說：『犯偷蘭遮（Tou Lan Zha，一種較重的罪名）。』『如果裝扮成秦（Qin，指中國）的服飾、大秦安息（Da Qin Anxi，指羅馬帝國）的服飾、薄佉利波羅大（Bo Qie Li Bo Luo Da，指巴克特里亞）的服飾，會犯什麼罪？』回答說：『犯突吉羅（Tu Ji Luo，一種較輕的罪名），像這些情況都犯突吉羅。』 問：『如果有人問比丘說：「你看見有人用傘蓋行走了嗎？」比丘回答說：「沒看見。」因為腳的原因而說沒看見，會犯什麼罪？』回答說：『犯突吉羅。』扇子、革屣（Ge Xi，鞋子）、珠釧（Zhu Chuan，珠子手鐲）、羺頭（Nou Tou，羊毛頭飾）、瓔珞（Ying Luo，一種裝飾品）、寶鬘（Bao Man，珍寶花環）、欽跋羅㲲（Qin Ba Luo Die，一種毛織品）、拘執（Ju Zhi，一種坐具）、車乘（Che Cheng，車輛）、帽輦輿（Mao Nian Yu，帶帽子的轎子）等情況也一樣。如果比丘到婆羅門（Poluomen，古印度社會中的祭司階層）姓氏的人那裡說：『你是剃毛人。』因為故意說謊，犯波逸提。乃至對比丘說：『你破戒了。』因為故意說謊，犯波逸提。 問：『如果有人問比丘說：「你是什麼人？」比丘回答說：「我是比丘尼（Bqiuni，佛教女性出家修行者）。」這是反戒嗎？』回答說：『不反戒。但因為故意說謊，犯波逸提。』『如果說：「我是式叉摩尼（Shi Cha Mo Ni，佛教中預備出家的女性）、沙彌（Shami，佛教中未成年出家男子）、沙彌尼（Shamini，佛教中未成年出家女子）、優婆塞
【English Translation】 English version: Question: 'If one mixes 'Shi Yao' (時藥, medicine that can be taken at a specific time) and 'Qi Ri Yao' (七日藥, medicine that can be kept for seven days) together, can it be taken?' The answer is: 'It cannot be taken.' Question: 'If one receives 'Qi Ri Yao' yesterday and receives 'Jin Xing Shou Yao' (盡形壽藥, medicine that can be taken for life) today, and mixes them together, can it be taken?' The answer is: 'It cannot be taken.' Question: 'These 'Shi Yao', 'Shi Fen Yao' (時分藥, medicine that can be taken during a specific time period), 'Qi Ri Yao', 'Jin Xing Shou Yao', if there is leftover overnight medicine, can it be taken?' The answer is: 'It cannot be taken.' Question: 'If a 'Biqiu' (比丘, Buddhist male monastic) takes the medicine himself first, and then receives the medicine from a 'Jingren' (凈人, layperson who does not observe precepts), can it be taken?' The answer is: 'It cannot be taken.' Question: 'These medicines received by hand or by mouth, can a 'Biqiu' without illness take them?' The answer is: 'It cannot be taken.' 'If received by hand or by mouth, can a sick 'Biqiu' take them?' The answer is: 'Yes.' (End of the thirty 'She Duo' (捨墮, forfeiture offenses)) Question regarding 'Boyeti' (波逸提, expiation offenses) matter one 'Upali' (優波離, one of the ten major disciples of the Buddha, known for his strict adherence to precepts) asked the Buddha: 'If a 'Biqiu' dresses as a 'Fanzhi' (梵志, a religious practitioner in ancient India) and walks on the road, what offense does he commit?' The answer is: 'He commits 'Tou Lan Zha' (偷蘭遮, a serious offense).' 'If he dresses in the clothing of 'Qin' (秦, China), 'Da Qin Anxi' (大秦安息, Roman Empire), 'Bo Qie Li Bo Luo Da' (薄佉利波羅大, Bactria), what offense does he commit?' The answer is: 'He commits 'Tu Ji Luo' (突吉羅, a minor offense), and so on, also commits 'Tu Ji Luo'.' Question: 'If someone asks a 'Biqiu', 'Did you see someone walking with an umbrella?' The 'Biqiu' answers, 'I didn't see.' Because of the feet, he says he didn't see, what offense does he commit?' The answer is: 'He commits 'Tu Ji Luo'.' Fans, 'Ge Xi' (革屣, shoes), 'Zhu Chuan' (珠釧, beaded bracelets), 'Nou Tou' (羺頭, woolen headdress), 'Ying Luo' (瓔珞, a type of ornament), 'Bao Man' (寶鬘, jeweled garland), 'Qin Ba Luo Die' (欽跋羅㲲, a woolen fabric), 'Ju Zhi' (拘執, a seat), carriages, 'Mao Nian Yu' (帽輦輿, a sedan chair with a hat), and so on, are the same. If a 'Biqiu' goes to a person of the 'Poluomen' (婆羅門, Brahmin caste in ancient India) surname and says, 'You are a shaved person.' Because of intentionally lying, he commits 'Boyeti'. Even if he says to a 'Biqiu', 'You have broken the precepts.' Because of intentionally lying, he commits 'Boyeti'. Question: 'If someone asks a 'Biqiu', 'What are you?' The 'Biqiu' answers, 'I am a 'Bqiuni' (比丘尼, Buddhist female monastic).' Is this a violation of the precepts?' The answer is: 'It is not a violation of the precepts. But because of intentionally lying, he commits 'Boyeti'.' 'If he says, 'I am a 'Shi Cha Mo Ni' (式叉摩尼, a female trainee preparing for ordination), 'Shami' (沙彌, a young male novice), 'Shamini' (沙彌尼, a young female novice), 'Upasaka'
、優婆夷、白衣、外道、遮邏伽波、離婆羅遮、尼揵駝、阿耆毗。等。』若言：『我是天、龍、夜叉、揵闥婆、阿修羅、伽樓羅、薜荔伽、鳩槃茶、毗舍遮、羅剎等。』作如是語是反戒不？」答：「不反戒。故妄語，得波逸提。」
問：「若比丘以天眼見、天耳聞他比丘罪，他不聽便出他罪，得何罪？」答言：「得突吉羅。」
問：「若比丘于眾僧前破戒，誰應舉？」答：「隨能舉者舉。」
問：「若比丘至婆羅門姓人邊語言：『汝作剃毛人來。』得何罪？」答：「得突吉羅。」
問：「若比丘毀訾比丘，得何罪？」答：「波逸提。」
問：「頗比丘毀訾他比丘，不得波逸提罪邪？」答：「有！若先破戒、若賊住、若先來白衣是。」
問：「頗不受具戒人毀訾比丘，得波逸提邪？」答：「有！與學戒沙彌是。若作書、若遣使、若示相、若展轉毀訾，得突吉羅。若比丘以毀訾比丘，得波逸提。毀訾比丘尼、式叉摩尼、沙彌、沙彌尼，得突吉羅。若比丘尼以毀訾比丘尼，得波逸提。毀訾式叉摩尼、沙彌、沙彌尼比丘，得突吉羅。式叉摩尼毀訾式叉摩尼，得突吉羅。毀訾沙彌、沙彌尼、比丘、比丘尼，得突吉羅。若沙彌毀訾沙彌，得突吉羅。毀訾沙彌尼、比丘、比丘尼、式叉摩尼，得
【現代漢語翻譯】 現代漢語譯本：問：『如果（有比丘）說：「我是優婆夷（Upasika，女居士）、白衣（在家信徒）、外道（非佛教徒）、遮邏伽波（Caraka，苦行者）、離婆羅遮（Parivrajaka，遊行者）、尼揵陀（Nigantha，耆那教徒）、阿耆毗（Ajivika，宿命論者）等等。」』如果說：『我是天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、揵闥婆（Gandharva，乾闥婆）、阿修羅（Asura，阿修羅）、伽樓羅（Garuda，迦樓羅）、薜荔伽（Pisaca，畢舍遮）、鳩槃茶（Kumbhanda，鳩槃荼）、毗舍遮（Pisaca，毗舍遮）、羅剎（Rakshasa，羅剎）等等。』作這樣的說是犯戒嗎？』答：『不犯戒。但如果說妄語，則犯波逸提（Payantika，一種罪名）。』 問：『如果比丘以天眼見、天耳聞其他比丘的罪過，不經他同意就揭發他的罪過，會得到什麼罪？』答：『得到突吉羅（Dukkata，一種輕罪）。』 問：『如果比丘在僧眾面前破戒，誰應該檢舉他？』答：『誰能檢舉就由誰檢舉。』 問：『如果比丘到婆羅門（Brahmana，婆羅門）姓氏的人那裡說：『你來做剃頭的人。』會得到什麼罪？』答：『得到突吉羅。』 問：『如果比丘詆譭其他比丘，會得到什麼罪？』答：『波逸提。』 問：『有沒有比丘詆譭其他比丘，卻不會得到波逸提罪的？』答：『有！如果（被詆譭的比丘）先已破戒、或是賊住（冒充比丘）、或是先前是白衣（在家信徒）。』 問：『有沒有不受具足戒的人詆譭比丘，卻會得到波逸提罪的？』答：『有！與學戒沙彌（Sramanera，沙彌）一樣。如果通過書信、派遣使者、示意、或輾轉詆譭，則得突吉羅。如果比丘詆譭比丘，得波逸提。詆譭比丘尼（Bhiksuni，比丘尼）、式叉摩尼（Siksamana，式叉摩尼）、沙彌（Sramanera，沙彌）、沙彌尼（Sramanerika，沙彌尼），得突吉羅。如果比丘尼詆譭比丘尼，得波逸提。詆譭式叉摩尼、沙彌、沙彌尼、比丘，得突吉羅。式叉摩尼詆譭式叉摩尼，得突吉羅。詆譭沙彌、沙彌尼、比丘、比丘尼，得突吉羅。如果沙彌詆譭沙彌，得突吉羅。詆譭沙彌尼、比丘、比丘尼、式叉摩尼，得突吉羅。』
【English Translation】 English version: Question: 'If [a Bhikkhu] says: 'I am an Upasika (female lay follower), a white-clad person (lay follower), an outsider (non-Buddhist), a Caraka (wandering ascetic), a Parivrajaka (wanderer), a Nigantha (Jaina), an Ajivika (fatalist), etc.' If he says: 'I am a Deva (god), a Naga (dragon), a Yaksa (demon), a Gandharva (celestial musician), an Asura (demon), a Garuda (mythical bird), a Pisaca (demon), a Kumbhanda (demon), a Pisaca (demon), a Rakshasa (demon), etc.' Is making such a statement a violation of the precepts?' Answer: 'It is not a violation of the precepts. However, if it is a false statement, it incurs a Payantika (a type of offense).' Question: 'If a Bhikkhu sees with his divine eye or hears with his divine ear the offense of another Bhikkhu, and reveals his offense without his consent, what offense does he incur?' Answer: 'He incurs a Dukkata (a minor offense).' Question: 'If a Bhikkhu violates the precepts in front of the Sangha (community), who should accuse him?' Answer: 'Whoever is able to accuse him should do so.' Question: 'If a Bhikkhu goes to a person of the Brahmana (Brahmin) caste and says: 'Come and be a barber,' what offense does he incur?' Answer: 'He incurs a Dukkata.' Question: 'If a Bhikkhu disparages another Bhikkhu, what offense does he incur?' Answer: 'Payantika.' Question: 'Is there a case where a Bhikkhu disparages another Bhikkhu and does not incur a Payantika offense?' Answer: 'Yes! If [the Bhikkhu being disparaged] has previously violated the precepts, or is a thief-dweller (imposter monk), or was previously a white-clad person (lay follower).' Question: 'Is there a case where a person who has not taken full ordination disparages a Bhikkhu and incurs a Payantika offense?' Answer: 'Yes! It is the same as a Sramanera (novice monk) who is learning the precepts. If it is done through writing, sending a messenger, indicating, or indirectly disparaging, it incurs a Dukkata. If a Bhikkhu disparages a Bhikkhu, he incurs a Payantika. Disparaging a Bhiksuni (nun), a Siksamana (female probationer), a Sramanera (novice monk), or a Sramanerika (novice nun) incurs a Dukkata. If a Bhiksuni disparages a Bhiksuni, she incurs a Payantika. Disparaging a Siksamana, a Sramanera, a Sramanerika, or a Bhikkhu incurs a Dukkata. A Siksamana disparaging a Siksamana incurs a Dukkata. Disparaging a Sramanera, a Sramanerika, a Bhikkhu, or a Bhiksuni incurs a Dukkata. If a Sramanera disparages a Sramanera, he incurs a Dukkata. Disparaging a Sramanerika, a Bhikkhu, a Bhiksuni, or a Siksamana incurs a Dukkata.'
突吉羅。沙彌尼毀訾沙彌尼，得突吉羅。毀訾比丘、比丘尼、式叉摩尼、沙彌，得突吉羅罪。」
問：「若比丘兩舌讒比丘，得波逸提。若比丘兩舌讒比丘尼、式叉摩尼、沙彌、沙彌尼，得突吉羅。若比丘尼兩舌讒比丘尼，得波逸提。若比丘尼兩舌讒式叉摩尼、沙彌、沙彌尼比丘，得突吉羅。若式叉摩尼兩舌讒式叉摩尼，得突吉羅。若式叉摩尼兩舌讒沙彌、沙彌尼、比丘、比丘尼，得突吉羅。若沙彌兩舌讒沙彌，得突吉羅。若沙彌兩舌讒沙彌尼、比丘、比丘尼、式叉摩尼，得突吉羅。若沙彌尼兩舌讒沙彌尼，得突吉羅。若沙彌尼兩舌讒比丘、比丘尼、式叉摩尼、沙彌，得突吉羅。若比丘在界內讒界外比丘，得突吉羅。若在界外讒界內比丘、若在地讒高上比丘、若在高上讒在地比丘，得突吉羅。若比丘住界內，若坐、若立、若臥，讒界內比丘，得波逸提。若作書、若遣使、若示相、若展轉讒，得突吉羅罪。」
問：「頗比丘如法滅事後還發起，不得波逸提耶？」答言：「有是事。若比丘、比丘尼事，若比丘、式叉摩尼，若比丘、沙彌，若比丘、沙彌尼事，如法滅已，比丘還發起，突吉羅。」
問：「頗比丘如法滅事還發起，不得波逸提耶？」答言：「有。若先破戒、若賊住、若先來白衣是。」
【現代漢語翻譯】 現代漢語譯本： 突吉羅（Dukkata）：沙彌尼（Sramaneri，小比丘尼）譭謗沙彌尼，犯突吉羅罪。譭謗比丘（Bhiksu，男出家人）、比丘尼（Bhiksuni，女出家人）、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，小比丘），犯突吉羅罪。 問：如果比丘（Bhiksu，男出家人）兩舌讒言比丘，犯波逸提（Pacittiya，一種戒律罪名）。如果比丘兩舌讒言比丘尼（Bhiksuni，女出家人）、式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，小比丘）、沙彌尼（Sramaneri，小比丘尼），犯突吉羅（Dukkata）罪。如果比丘尼兩舌讒言比丘尼，犯波逸提罪。如果比丘尼兩舌讒言式叉摩尼、沙彌、沙彌尼、比丘，犯突吉羅罪。如果式叉摩尼兩舌讒言式叉摩尼，犯突吉羅罪。如果式叉摩尼兩舌讒言沙彌、沙彌尼、比丘、比丘尼，犯突吉羅罪。如果沙彌兩舌讒言沙彌，犯突吉羅罪。如果沙彌兩舌讒言沙彌尼、比丘、比丘尼、式叉摩尼，犯突吉羅罪。如果沙彌尼兩舌讒言沙彌尼，犯突吉羅罪。如果沙彌尼兩舌讒言比丘、比丘尼、式叉摩尼、沙彌，犯突吉羅罪。如果比丘在結界內讒言結界外的比丘，犯突吉羅罪。如果在結界外讒言結界內的比丘，或者在低處讒言高處的比丘，或者在高處讒言低處的比丘，犯突吉羅罪。如果比丘住在結界內，無論是坐著、站著、還是躺著，讒言結界內的比丘，犯波逸提罪。如果通過書信、派遣使者、示意、或者輾轉相告的方式讒言，犯突吉羅罪。 問：如果比丘如法平息事件后又重新發起，不犯波逸提罪嗎？答：有這種情況。如果是比丘、比丘尼之間的事情，或者比丘、式叉摩尼之間的事情，或者比丘、沙彌之間的事情，或者比丘、沙彌尼之間的事情，已經如法平息后，比丘又重新發起，犯突吉羅罪。 問：如果比丘如法平息事件后又重新發起，不犯波逸提罪嗎？答：有這種情況。如果對方先前已經破戒、或者屬於賊住（盜住，不具出家資格而冒充出家人）、或者先前是白衣（在家之人）。
【English Translation】 English version: Dukkata (A minor offense): If a Sramaneri (female novice) slanders another Sramaneri, it is an offense of Dukkata. If she slanders a Bhiksu (monk), Bhiksuni (nun), Siksamana (probationary nun), or Sramanera (male novice), it is an offense of Dukkata. Question: If a Bhiksu (monk) uses divisive speech to slander another Bhiksu, it is an offense of Pacittiya (an offense requiring confession). If a Bhiksu uses divisive speech to slander a Bhiksuni (nun), Siksamana (probationary nun), Sramanera (male novice), or Sramaneri (female novice), it is an offense of Dukkata. If a Bhiksuni uses divisive speech to slander another Bhiksuni, it is an offense of Pacittiya. If a Bhiksuni uses divisive speech to slander a Siksamana, Sramanera, Sramaneri, or Bhiksu, it is an offense of Dukkata. If a Siksamana uses divisive speech to slander another Siksamana, it is an offense of Dukkata. If a Siksamana uses divisive speech to slander a Sramanera, Sramaneri, Bhiksu, or Bhiksuni, it is an offense of Dukkata. If a Sramanera uses divisive speech to slander another Sramanera, it is an offense of Dukkata. If a Sramanera uses divisive speech to slander a Sramaneri, Bhiksu, Bhiksuni, or Siksamana, it is an offense of Dukkata. If a Sramaneri uses divisive speech to slander another Sramaneri, it is an offense of Dukkata. If a Sramaneri uses divisive speech to slander a Bhiksu, Bhiksuni, Siksamana, or Sramanera, it is an offense of Dukkata. If a Bhiksu within the boundary slanders a Bhiksu outside the boundary, it is an offense of Dukkata. If he slanders a Bhiksu within the boundary from outside the boundary, or if one in a lower position slanders a Bhiksu in a higher position, or if one in a higher position slanders a Bhiksu in a lower position, it is an offense of Dukkata. If a Bhiksu, residing within the boundary, whether sitting, standing, or lying down, slanders a Bhiksu within the boundary, it is an offense of Pacittiya. If he slanders through writing, sending a messenger, indicating through signs, or relaying the slander, it is an offense of Dukkata. Question: If a Bhiksu re-initiates a matter after it has been lawfully settled, does he not incur an offense of Pacittiya? Answer: There is such a case. If it is a matter between a Bhiksu and a Bhiksuni, or between a Bhiksu and a Siksamana, or between a Bhiksu and a Sramanera, or between a Bhiksu and a Sramaneri, and after it has been lawfully settled, the Bhiksu re-initiates it, it is an offense of Dukkata. Question: If a Bhiksu re-initiates a matter after it has been lawfully settled, does he not incur an offense of Pacittiya? Answer: There is such a case. If the other party had previously broken the precepts, or is a 'thief-dweller' (one who falsely claims to be a monastic), or was previously a layperson.
問：「頗不受具戒人，如法滅事還發起，得波逸提耶？」答言：「有。與學戒沙彌是也。若作書、若遣使、若示相、若展轉語，如法滅事已還發起，得突吉羅罪。」
問：「如佛所說：『比丘于不能男凈人前，為女人說法過五六語。』何等是不能男凈人前，為女人說法過五六語？」答：「若不動者是。無知凈人前，與女人說法過五六語，得突吉羅。若作書、若遣使、若示相、若展轉語，說法過五六語，得突吉羅。若作凈人睡眠，與女人說法過五六語，得突吉羅。若女人凈、男子不凈，男子凈、女人不凈，若二俱不凈，若是中無作凈人，比丘為女人說法過五六語，得突吉羅。若有不能男作凈者，比丘為女人說法過五六語，得突吉羅。若無作凈者，比丘為不能女人說法過五六語，得突吉羅。若無作凈人，比丘為二道合一道女人說法過五六語，得突吉羅。若比丘啞凈人前，為女人說法過五六語，得突吉羅。若聾凈人前，與女人說法過五六語，得突吉羅。若啞聾凈人前，與女人說法過五六語，得突吉羅。若非人、天、龍、夜叉、薜荔伽、鳩槃茶、毗舍遮、羅剎等凈人前，與女人說法過五六語，得突吉羅。」
問：「頗比丘以音句誦法，教未受具戒人誦，不得波夜提耶？」答：「有！若教天、龍、夜叉、薜荔伽、
【現代漢語翻譯】 現代漢語譯本 問：『如果未受具足戒的人，按照如法的方式平息了事件后又重新發起，會犯波逸提罪嗎？』答：『會。例如與學戒沙彌（Śrāmaṇera，意為勤策男，指出家修行的少年）就是這種情況。如果通過書信、派遣使者、示意、或輾轉傳話，將如法平息的事件重新發起，則犯突吉羅罪。』 問：『如佛所說：『比丘（Bhiksu，指出家男子）在不能男凈人（Paṇḍaka，指無效能力者）面前，為女人說法超過五六句。』何種情況算是在不能男凈人面前，為女人說法超過五六句？』答：『如果是不動者（指沒有性慾的太監）就是。在無知凈人面前，為女人說法超過五六句，犯突吉羅罪。如果通過書信、派遣使者、示意、或輾轉傳話，說法超過五六句，犯突吉羅罪。如果假裝凈人睡眠，與女人說法超過五六句，犯突吉羅罪。如果女人是凈人，男子不是凈人；男子是凈人，女人不是凈人；或者男女都不是凈人，如果其中沒有假裝的凈人，比丘為女人說法超過五六句，犯突吉羅罪。如果有不能男假裝凈人，比丘為女人說法超過五六句，犯突吉羅罪。如果沒有假裝的凈人，比丘為不能女（指沒有女性性徵的女子）人說法超過五六句，犯突吉羅罪。如果沒有假裝的凈人，比丘為二道合一道的女人（指陰陽人）說法超過五六句，犯突吉羅罪。如果比丘在啞凈人面前，為女人說法超過五六句，犯突吉羅罪。如果在聾凈人面前，與女人說法超過五六句，犯突吉羅罪。如果在啞聾凈人面前，與女人說法超過五六句，犯突吉羅罪。如果非人、天（Deva，指天神）、龍（Nāga，指具有神通的蛇形生物）、夜叉（Yakṣa，指守護神）、薜荔伽（Preta，指餓鬼）、鳩槃茶（Kumbhāṇḍa，指守宮神）、毗舍遮（Piśāca，指食人鬼）、羅剎（Rākṣasa，指惡鬼）等凈人面前，與女人說法超過五六句，犯突吉羅罪。』 問：『如果比丘用音句誦讀佛法，教未受具足戒的人誦讀，不會犯波夜提罪嗎？』答：『會！如果教天（Deva，指天神）、龍（Nāga，指具有神通的蛇形生物）、夜叉（Yakṣa，指守護神）、薜荔伽（Preta，指餓鬼）、
【English Translation】 English version Question: 'If a person who has not received the full precepts, after a matter has been settled according to the Dharma, initiates it again, does he commit a Pāyantika (波逸提) offense?' Answer: 'Yes. This is the case with a Śrāmaṇera (沙彌, a novice monk who is learning the precepts). If, through writing, sending a messenger, indicating, or relaying words, a matter that has been settled according to the Dharma is initiated again, a Dukkrata (突吉羅) offense is committed.' Question: 'As the Buddha said: 'A Bhiksu (比丘, a fully ordained monk) speaks to a woman in front of a Paṇḍaka (凈人, a eunuch or asexual person) for more than five or six sentences.' What constitutes speaking to a woman in front of a Paṇḍaka for more than five or six sentences?' Answer: 'If it is in front of one who is immobile (referring to a eunuch without sexual desire), it is. In front of an ignorant Paṇḍaka, speaking to a woman for more than five or six sentences incurs a Dukkrata offense. If through writing, sending a messenger, indicating, or relaying words, speaking for more than five or six sentences incurs a Dukkrata offense. If pretending to be a Paṇḍaka who is sleeping, speaking to a woman for more than five or six sentences incurs a Dukkrata offense. If the woman is a Paṇḍaka and the man is not, or the man is a Paṇḍaka and the woman is not, or neither of them are Paṇḍakas, and if there is no one pretending to be a Paṇḍaka among them, a Bhiksu speaking to a woman for more than five or six sentences incurs a Dukkrata offense. If there is a Paṇḍaka pretending to be a Paṇḍaka, a Bhiksu speaking to a woman for more than five or six sentences incurs a Dukkrata offense. If there is no one pretending to be a Paṇḍaka, a Bhiksu speaking to a woman who is not a woman (referring to a woman without female characteristics) for more than five or six sentences incurs a Dukkrata offense. If there is no one pretending to be a Paṇḍaka, a Bhiksu speaking to a woman with two combined sexual organs (referring to a hermaphrodite) for more than five or six sentences incurs a Dukkrata offense. If a Bhiksu speaks to a woman in front of a mute Paṇḍaka for more than five or six sentences, it incurs a Dukkrata offense. If speaking to a woman in front of a deaf Paṇḍaka for more than five or six sentences incurs a Dukkrata offense. If speaking to a woman in front of a deaf-mute Paṇḍaka for more than five or six sentences incurs a Dukkrata offense. If speaking to a woman in front of a non-human, Deva (天, a god), Nāga (龍, a serpent-like deity), Yakṣa (夜叉, a nature spirit), Preta (薜荔伽, a hungry ghost), Kumbhāṇḍa (鳩槃茶, a type of demon), Piśāca (毗舍遮, a flesh-eating demon), Rākṣasa (羅剎, a demon) etc. Paṇḍaka for more than five or six sentences incurs a Dukkrata offense.' Question: 'If a Bhiksu teaches someone who has not received the full precepts to recite the Dharma using sounds and phrases, does he not commit a Pāyantika offense?' Answer: 'He does! If he teaches a Deva (天, a god), Nāga (龍, a serpent-like deity), Yakṣa (夜叉, a nature spirit), Preta (薜荔伽, a hungry ghost),
拘槃茶、毗舍遮、羅剎等非人讚誦，得突吉羅。教吃人誦，得突吉羅。獨處誦，得突吉羅。獨非獨想、非獨獨想，以中國語教邊地人誦，是邊地人不解是語；以邊地語教中國人誦，是中國人不解是語；若教啞人、聾人、啞聾人誦，若作書、若遣使、若示相、若展轉語狂人、病壞心、散亂心，如是等教讚誦，得突吉羅。」
問：「頗不受具戒人，以音句誦法，教未受具戒人讚誦，得波夜提耶？」答：「有！與學沙彌是也。若與學沙彌，教啞人、聾人、啞聾人讚誦，得突吉羅。若與學沙彌，以音句誦法，教比丘、比丘尼讚誦，得突吉羅。」
問：「頗比丘未受具戒人前說過人法，言：『我有如是知如是見。』不得波夜提耶？」答言：「有。若天、龍、夜叉、薜荔伽、鳩槃茶、毗舍遮、羅剎等非人前說，得突吉羅。若獨處說，得突吉羅。獨非獨想、非獨獨想，若以中國語向邊地人說、邊地人不解；以邊地人語向中國人，中國人不解是語；若向啞人、聾人、啞聾人說，若作書、若遣使、若示相、若展轉語，得突吉羅。若向狂人、散亂心人、病壞心人說、得突吉羅。」
問：「頗比丘以粗罪向未受具戒人說，不得波夜提耶？」答言：「有。向未受具戒人，說比丘尼粗罪，得突吉羅。說式叉摩尼、沙彌、沙彌尼
【現代漢語翻譯】 現代漢語譯本：如果讓拘槃茶（Kumbhanda，一種惡鬼）、毗舍遮（Pisaca，食人鬼）、羅剎（Rakshasa，羅剎）等非人讚誦佛法，會犯突吉羅（Dukkata，一種輕罪）。教唆吃人的人讚誦佛法，會犯突吉羅。獨自一人誦經，會犯突吉羅。在似獨非獨的想法、非獨處的想法下誦經，用中國話教邊地人誦經，邊地人聽不懂；用邊地話教中國人誦經，中國人聽不懂；如果教啞巴、聾子、啞聾人誦經，或者用書寫、派遣使者、手勢、輾轉傳話的方式教狂人、精神錯亂的人、心神不寧的人讚誦佛法，都會犯突吉羅。
問：『有沒有不受具足戒的人，用音句誦讀的方式，教未受具足戒的人讚誦佛法，不會犯波夜提耶（Payantika，一種罪名）？』答：『有！與學沙彌（Sramanera，沙彌）就是這種情況。如果與學沙彌，教啞巴、聾子、啞聾人讚誦佛法，會犯突吉羅。如果與學沙彌，用音句誦讀的方式，教比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）讚誦佛法，會犯突吉羅。』
問：『有沒有比丘在未受具足戒的人面前說超過常人的能力，說：『我擁有如此的知見。』不會犯波夜提耶？』答：『有。如果在天、龍、夜叉（Yaksa，夜叉）、薜荔伽（Petas，餓鬼）、鳩槃茶、毗舍遮、羅剎等非人面前說，會犯突吉羅。如果獨自一人說，會犯突吉羅。在似獨非獨的想法、非獨處的想法下說，如果用中國話向邊地人說，邊地人聽不懂；用邊地人的話向中國人說，中國人聽不懂；如果向啞巴、聾子、啞聾人說，或者用書寫、派遣使者、手勢、輾轉傳話的方式說，會犯突吉羅。如果向狂人、心神散亂的人、精神錯亂的人說，會犯突吉羅。』
問：『有沒有比丘向未受具足戒的人說粗重的罪行，不會犯波夜提耶？』答：『有。向未受具足戒的人，說比丘尼的粗重罪行，會犯突吉羅。說式叉摩尼（Siksamana，學戒女）、沙彌、沙彌尼（Sramaneri，沙彌尼）
【English Translation】 English version: If non-human beings such as Kumbhanda (a type of demon), Pisaca (flesh-eating ghost), Rakshasa (ogre) etc. are made to chant, one incurs a Dukkata (a minor offense). Instructing a cannibal to chant, one incurs a Dukkata. Chanting alone, one incurs a Dukkata. With a thought that is neither solitary nor non-solitary, neither solitary nor exclusively solitary, teaching borderland people to chant using the Chinese language, if those borderland people do not understand the language; teaching Chinese people to chant using the borderland language, if those Chinese people do not understand the language; if teaching a mute person, a deaf person, a mute and deaf person to chant, or if writing, sending a messenger, showing signs, or relaying words to a mad person, a person with a deranged mind, a person with a distracted mind, teaching such people to chant, one incurs a Dukkata.
Question: 'Is there a case where a person who has not taken full ordination, using the method of chanting with sounds and phrases, teaches a person who has not taken full ordination to chant, and does not incur a Payantika (an offense)?' Answer: 'Yes! That is the case with a Sramanera (novice monk) under instruction. If with a Sramanera under instruction, one teaches a mute person, a deaf person, a mute and deaf person to chant, one incurs a Dukkata. If with a Sramanera under instruction, using the method of chanting with sounds and phrases, one teaches a Bhikkhu (monk), a Bhikkhuni (nun) to chant, one incurs a Dukkata.'
Question: 'Is there a case where a Bhikkhu, in front of a person who has not taken full ordination, speaks of superhuman abilities, saying: 'I have such knowledge and such vision,' and does not incur a Payantika?' Answer: 'Yes. If speaking in front of non-human beings such as Devas (gods), Nagas (dragons), Yaksa (demons), Petas (hungry ghosts), Kumbhanda, Pisaca, Rakshasa, one incurs a Dukkata. If speaking alone, one incurs a Dukkata. With a thought that is neither solitary nor non-solitary, neither solitary nor exclusively solitary, if speaking to borderland people using the Chinese language, if those borderland people do not understand; speaking to Chinese people using the borderland language, if those Chinese people do not understand the language; if speaking to a mute person, a deaf person, a mute and deaf person, or if writing, sending a messenger, showing signs, or relaying words, one incurs a Dukkata. If speaking to a mad person, a person with a distracted mind, a person with a deranged mind, one incurs a Dukkata.'
Question: 'Is there a case where a Bhikkhu speaks of a grave offense to a person who has not taken full ordination, and does not incur a Payantika?' Answer: 'Yes. Speaking of a Bhikkhuni's grave offense to a person who has not taken full ordination, one incurs a Dukkata. Speaking of a Siksamana (female trainee), a Sramanera, a Sramaneri (female novice)'
粗罪，得突吉羅。若向天、龍、夜叉、薜荔伽、拘槃茶、毗舍遮、羅剎等非人說比丘粗罪，得突吉羅。」
問：「頗未受具戒人，向未受具戒人，說比丘粗罪，得波夜提耶？」答言：「有。與學沙彌是也。若在地向高上人說、若在高上向在地人說，得突吉羅。若在界內向界外人說、若在界外向界內人說，得突吉羅。若俱在界內，若坐、若立、若臥，若向界內人說，得波夜提。」
問：「頗比丘先同心與，後作是言：『汝隨親厚回僧物與。』不得波夜提耶？」答：「有！若是施物屬比丘尼僧，作如是語，得突吉羅。若作書、若遣使、若示相、若展轉語，得突吉羅。」
問：「頗比丘說戒時作是言：『何用半月半月說是雜碎戒為？』令諸比丘心生疑悔心惱心熱，愁憂不樂生反戒心，作是輕訶戒，不得波夜提耶？」答：「有！若獨處訶戒，得突吉羅。若獨非獨想、非獨獨想；若以中國語向邊地人呵戒，邊地人不解；若以邊地語向中國人呵戒，中國人不解；若向啞人、聾人、啞聾人呵戒；若作書、若遣使、若示相、若展轉語呵戒；若向狂人、散亂心人、病壞心人訶戒，皆得突吉羅。」
問：「若比丘以土覆生草菜草上為滅故，得何罪？」答：「波夜提。若食果吞子，得突吉羅。」
問：「若比
【現代漢語翻譯】 現代漢語譯本： 『犯了粗罪，判處突吉羅（輕罪）。如果向天（deva，天神）、龍（nāga，蛇神）、夜叉（yakṣa，一種鬼神）、薜荔伽（preta，餓鬼）、拘槃茶（kumbhāṇḍa，守宮神）、毗舍遮（piśāca，食人鬼）、羅剎（rākṣasa，惡鬼）等非人說比丘的粗罪，判處突吉羅。』
問：『如果未受具戒的人，向未受具戒的人，說比丘的粗罪，判處波夜提耶（墮罪）嗎？』答：『有。與學沙彌（śikṣamāṇā，式叉摩那，預備尼）就是這種情況。如果在地上向高處的人說，或者在高處向地上的人說，判處突吉羅。如果在結界內向結界外的人說，或者在結界外向結界內的人說，判處突吉羅。如果都在結界內，無論是坐著、站著、躺著，如果向結界內的人說，判處波夜提。』
問：『如果比丘先同意給予，後來又說：『你隨意偏袒親近的人，把僧眾的財物給他們。』這樣不會判處波夜提耶（墮罪）嗎？』答：『有！如果是施捨的財物屬於比丘尼僧團，說了這樣的話，判處突吉羅。如果寫信、派遣使者、示意、輾轉傳話，判處突吉羅。』
問：『如果比丘在說戒時這樣說：『要這半月半月地說這些雜碎戒律有什麼用呢？』讓眾比丘心中產生疑惑、後悔、惱怒、煩熱，愁悶憂慮不快樂，產生違背戒律的心，這樣輕視呵責戒律，不會判處波夜提耶（墮罪）嗎？』答：『有！如果獨自一人呵責戒律，判處突吉羅。如果認為是獨自一人又認為不是獨自一人、認為不是獨自一人又認為是獨自一人；如果用中國話向邊地人呵責戒律，邊地人聽不懂；如果用邊地話向中國人呵責戒律，中國人聽不懂；如果向啞巴、聾子、又啞又聾的人呵責戒律；如果寫信、派遣使者、示意、輾轉傳話呵責戒律；如果向瘋子、心神散亂的人、精神錯亂的人呵責戒律，都判處突吉羅。』
問：『如果比丘用土覆蓋生長著的草菜，爲了消滅它們，判什麼罪？』答：『波夜提（墮罪）。如果吃水果吞下果核，判處突吉羅（輕罪）。』
問：『如果比丘』
【English Translation】 English version: 『For a gross offense, a dukkata (minor offense) is incurred. If a bhikkhu (monk) tells a non-human being such as a deva (god), nāga (serpent deity), yakṣa (a type of spirit), preta (hungry ghost), kumbhāṇḍa (a type of demon), piśāca (flesh-eating demon), rākṣasa (ogre), etc., about a gross offense of a bhikkhu, a dukkata is incurred.』
Question: 『If someone who has not received full ordination tells someone who has not received full ordination about a gross offense of a bhikkhu, is a pācittiya (expiatory offense) incurred?』 Answer: 『Yes. This is the case with a śikṣamāṇā (novice nun undergoing training). If someone on the ground speaks to someone above, or someone above speaks to someone on the ground, a dukkata is incurred. If someone within the boundary speaks to someone outside the boundary, or someone outside the boundary speaks to someone within the boundary, a dukkata is incurred. If both are within the boundary, whether sitting, standing, or lying down, if speaking to someone within the boundary, a pācittiya is incurred.』
Question: 『If a bhikkhu first agrees to give something, and then says: 『Give the property of the saṅgha (community) to those you favor.』 Is a pācittiya (expiatory offense) not incurred?』 Answer: 『Yes! If the donated property belongs to the bhikkhunī saṅgha (community of nuns), and such words are spoken, a dukkata is incurred. If writing a letter, sending a messenger, making a sign, or communicating indirectly, a dukkata is incurred.』
Question: 『If a bhikkhu says during the recitation of the precepts: 『What is the use of reciting these trivial precepts every half-month?』 causing the bhikkhus to have doubts, regrets, anger, and distress, causing them to be unhappy and to develop a rebellious attitude towards the precepts, is a pācittiya (expiatory offense) not incurred for such disparagement of the precepts?』 Answer: 『Yes! If one disparages the precepts alone, a dukkata is incurred. If one thinks of being alone and not alone, or thinks of not being alone and being alone; if one disparages the precepts in the Chinese language to people in border regions who do not understand; if one disparages the precepts in the language of the border regions to Chinese people who do not understand; if one disparages the precepts to a mute person, a deaf person, or a mute and deaf person; if one disparages the precepts by writing a letter, sending a messenger, making a sign, or communicating indirectly; if one disparages the precepts to a mad person, a person with a distracted mind, or a person with a deranged mind, a dukkata is incurred in all cases.』
Question: 『If a bhikkhu covers growing grass and vegetables with earth, intending to destroy them, what offense is incurred?』 Answer: 『A pācittiya (expiatory offense). If one eats fruit and swallows the seeds, a dukkata (minor offense) is incurred.』
Question: 『If a bhikkhu』
丘語他人言：『汝搖樹落果。』得何罪？」答：「波夜提。」
問：「頗比丘語他人令搖樹落果，不得波夜提耶？」答：「有！若作書、若遣使、若示相、若展轉語，得突吉羅。若殺地菌，得突吉羅。」
問：「頗不受具戒人，語他人令搖樹落果，得波夜提耶？」答：「有！與學沙彌是也。」
問：「頗比丘殺草木，不得波夜提耶？」答：「有！若示相得突吉羅。若飛去時傷殺，無罪。」
問：「若比丘言：『汝殺是樹好。』得何罪？」答：「得波夜提。」
問：「若比丘以種子著熱湯中、若日曝火炙，得何罪？」答：「得突吉羅。」
問：「頗比丘殺草菜，不得波夜提耶？」答：「有！若先破戒、若賊住、若先來白衣是也。」
問：「頗不受具戒人殺草菜，得波夜提耶？」答：「有！與學沙彌是也。若取水上浮萍、若取石韋，得突吉羅。」
問：「頗比丘瞋恨輕譏，不得波夜提耶？」答：「有！若天、龍、夜叉、薜荔伽、拘槃茶、毗舍遮、羅剎等非人，得突吉羅。若瞋恨輕譏先破戒、若賊住、若先來白衣，得突吉羅。若獨處瞋恨輕譏，得突吉羅。若獨非獨想、非獨獨想，瞋恨輕譏，得突吉羅。若以中國語瞋恨輕譏邊地人，邊地人不解是語；若以邊地語瞋恨輕譏中
【現代漢語翻譯】 現代漢語譯本： 有人問比丘：『你叫別人搖樹使其果實掉落，會犯什麼罪？』回答：『波夜提（Pāyantika，一種戒律名稱）。』
問：『有沒有比丘叫別人搖樹使其果實掉落，卻不犯波夜提罪的情況？』答：『有！如果是通過寫信、派遣使者、示意、或者輾轉傳話，則犯突吉羅（Duṣkṛta，一種輕罪）。如果殺死地上的菌類，犯突吉羅。』
問：『有沒有未受具足戒的人，叫別人搖樹使其果實掉落，卻犯波夜提罪的情況？』答：『有！與學沙彌（Śikṣamāṇā，預備沙彌尼）就是這種情況。』
問：『有沒有比丘殺死草木，卻不犯波夜提罪的情況？』答：『有！如果只是示意，則犯突吉羅。如果是飛行時無意中傷殺，則無罪。』
問：『如果比丘說：『你殺了這棵樹也好。』會犯什麼罪？』答：『犯波夜提罪。』
問：『如果比丘把種子放在熱湯中、或者在太陽下曝曬火烤，會犯什麼罪？』答：『犯突吉羅。』
問：『有沒有比丘殺死草菜，卻不犯波夜提罪的情況？』答：『有！如果對方已經破戒、是賊人、或者是先來的白衣（在家居士），就不犯波夜提罪。』
問：『有沒有未受具足戒的人殺死草菜，卻犯波夜提罪的情況？』答：『有！與學沙彌就是這種情況。如果取水上的浮萍、或者取石韋，則犯突吉羅。』
問：『有沒有比丘嗔恨輕蔑地譏諷，卻不犯波夜提罪的情況？』答：『有！如果是對天（Deva）、龍（Nāga）、夜叉（Yakṣa）、薜荔伽（Piśāca）、拘槃茶（Kumbhāṇḍa）、毗舍遮（Piśāca）、羅剎（Rākṣasa）等非人（amanussa），則犯突吉羅。如果是嗔恨輕蔑地譏諷已經破戒的人、賊人、或者先來的白衣，則犯突吉羅。如果獨自一人嗔恨輕蔑地譏諷，則犯突吉羅。如果處於非獨處也非完全獨處的狀態，嗔恨輕蔑地譏諷，則犯突吉羅。如果用中國話嗔恨輕蔑地譏諷邊地人，而邊地人聽不懂這種話；如果用邊地語嗔恨輕蔑地譏諷中
【English Translation】 English version: A monk asked another, 'If you tell someone to shake a tree to make the fruit fall, what offense is committed?' The answer: 'Pāyantika (a type of monastic offense).'
Question: 'Is there a case where a monk tells another to shake a tree to make the fruit fall, and does not commit a Pāyantika offense?' Answer: 'Yes! If it is done through writing a letter, sending a messenger, making a sign, or relaying the message indirectly, then a Duṣkṛta (a minor offense) is committed. If one kills ground fungus, a Duṣkṛta is committed.'
Question: 'Is there a case where someone who has not taken full ordination tells another to shake a tree to make the fruit fall, and commits a Pāyantika offense?' Answer: 'Yes! This is the case with a Śikṣamāṇā (a female novice undergoing training).'
Question: 'Is there a case where a monk kills grass or plants, and does not commit a Pāyantika offense?' Answer: 'Yes! If it is only a sign, a Duṣkṛta is committed. If injury or death occurs unintentionally while flying, there is no offense.'
Question: 'If a monk says, 'It would be good if you killed this tree,' what offense is committed?' Answer: 'A Pāyantika offense is committed.'
Question: 'If a monk puts seeds in hot water, or exposes them to the sun or roasts them in fire, what offense is committed?' Answer: 'A Duṣkṛta is committed.'
Question: 'Is there a case where a monk kills grass or vegetables, and does not commit a Pāyantika offense?' Answer: 'Yes! If the person has already broken their vows, is a thief, or is a layperson who came first, then a Pāyantika offense is not committed.'
Question: 'Is there a case where someone who has not taken full ordination kills grass or vegetables, and commits a Pāyantika offense?' Answer: 'Yes! This is the case with a Śikṣamāṇā. If one takes duckweed from the water or takes Polypodium, a Duṣkṛta is committed.'
Question: 'Is there a case where a monk angrily and contemptuously mocks, and does not commit a Pāyantika offense?' Answer: 'Yes! If it is towards non-human beings (amanussa) such as Devas (gods), Nāgas (serpents), Yakṣas (spirits), Piśācas (flesh-eating demons), Kumbhāṇḍas (dwarf demons), Piśācas, or Rākṣasas (ogres), a Duṣkṛta is committed. If one angrily and contemptuously mocks someone who has already broken their vows, a thief, or a layperson who came first, a Duṣkṛta is committed. If one angrily and contemptuously mocks while alone, a Duṣkṛta is committed. If one is in a state of neither being alone nor not alone, angrily and contemptuously mocking, a Duṣkṛta is committed. If one angrily and contemptuously mocks a person from a border region using the language of China, and the person from the border region does not understand the language; if one angrily and contemptuously mocks using the language of the border region
國人，中國人不解是語，皆得突吉羅。若瞋恨輕譏啞人、聾人、啞聾人，若作書、若遣使、若示相、若展轉瞋恨輕譏；若瞋恨輕譏狂人、散亂心人、病壞心人，皆得突吉羅。若瞋恨輕譏善性人，突吉羅。」
問：「頗比丘不隨問答惱他，不得波夜提耶？」答：「有！若向啞人、聾人、啞聾人，不隨問答惱他，得突吉羅。除犯餘事中，不隨問答惱他，得突吉羅。若獨處異語惱他，得突吉羅。若獨非獨想、非獨獨想，異語惱他；若以中國語向邊地人，邊地人不解；若以邊地人語向中國人，中國人不解；若無知、若作書、若遣使、若示相、若展轉語；若向狂人、散亂心人、病壞心人；若向天、龍、夜叉、薜荔伽、拘槃茶、毗舍遮、羅剎等非人；若向先破戒人、若賊住、若先來白衣，不隨問答，皆得突吉羅。」
問：「頗比丘眾僧臥具，若粗梐繩床、若細梐繩床、若被、若褥，露地若自敷、若使人敷，是中若坐、若臥，去時不自舉、不教人舉，不得波夜提耶？」答：「有！若是臥具，經凈緯不凈、緯凈經不凈、二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、雜織作，不自舉、不教人舉，得突吉羅。若是粗梐繩床、細梐繩床，足過八指，不自舉、不使人舉，得突吉羅。」
問：「頗比丘比丘房中取臥具，若自
【現代漢語翻譯】 現代漢語譯本：如果有人（國人，這裡指了解通用語的人），因為對方不理解通用語而輕視或憎恨對方，都會犯突吉羅罪（Dukkata，一種輕罪）。如果有人憎恨或輕視聾啞人、失聰的人、或同時聾啞的人，無論是通過書寫、派遣使者、手勢，還是輾轉傳遞資訊來表達憎恨或輕視；如果有人憎恨或輕視精神失常的人、精神渙散的人、或精神錯亂的人，都會犯突吉羅罪。如果有人憎恨或輕視善良的人，也會犯突吉羅罪。」
問：『如果比丘不按照問答的方式去煩擾他人，就不會犯波逸提耶罪（Pacittiya，一種較重的罪）嗎？』答：『是的！如果對比丘去煩擾聾啞人、失聰的人、或同時聾啞的人，即使不按照問答的方式，也會犯突吉羅罪。除了其他違犯的事情，如果不按照問答的方式去煩擾他人，會犯突吉羅罪。如果獨自在異地用不同的語言去煩擾他人，會犯突吉羅罪。如果認為自己是獨自一人但又不是完全獨自一人，用不同的語言去煩擾他人；如果用通用語（中國語）和邊遠地區的人交談，而邊遠地區的人聽不懂；如果用邊遠地區的人的語言和通用語地區的人交談，而通用語地區的人聽不懂；如果因為無知、通過書寫、派遣使者、手勢、或輾轉傳遞資訊；如果和精神失常的人、精神渙散的人、或精神錯亂的人交談；如果和天（Deva）、龍（Naga）、夜叉（Yaksa）、薜荔伽（Pisaca）、拘槃茶（Kumbhanda）、毗舍遮（Pisaca）、羅剎（Rakshasa）等非人交談；如果和以前破戒的人、冒充僧侶的賊人、或以前是俗家弟子的人交談，不按照問答的方式，都會犯突吉羅罪。』
問：『如果比丘使用僧眾的臥具，無論是粗繩床、細繩床、被子、褥子，在露天的地方自己鋪設或讓人鋪設，然後在上面坐或臥，離開的時候不自己收起也不教別人收起，就不會犯波逸提耶罪嗎？』答：『是的！如果是臥具，經線乾淨緯線不乾淨、緯線乾淨經線不乾淨、或者經緯線都不乾淨。不乾淨的臥具，比如用駱駝毛、牛毛、羖羊毛等雜毛織成的，不自己收起也不教別人收起，會犯突吉羅罪。如果是粗繩床、細繩床，床腿超過八指的高度，不自己收起也不讓人收起，會犯突吉羅罪。』
問：『如果比丘從其他比丘的房間里拿走臥具，無論是自己...
【English Translation】 English version: If a person (a 'Guo ren', meaning someone who understands the common language), despises or hates another because they do not understand the common language, they commit a Dukkata (a minor offense). If someone hates or despises deaf-mute people, deaf people, or deaf-mute people, whether by writing, sending messengers, gestures, or indirectly conveying hatred or contempt; if someone hates or despises insane people, people with scattered minds, or people with deranged minds, they all commit a Dukkata. If someone hates or despises people of good nature, they also commit a Dukkata.'
Question: 'If a Bhikkhu (Buddhist monk) annoys others without following the question-and-answer format, does he not commit a Pacittiya (a more serious offense)?' Answer: 'Yes! If a Bhikkhu annoys deaf-mute people, deaf people, or deaf-mute people, even without following the question-and-answer format, he commits a Dukkata. Apart from other offenses, if he annoys others without following the question-and-answer format, he commits a Dukkata. If he annoys others alone in a foreign land using a different language, he commits a Dukkata. If he thinks he is alone but is not completely alone, and annoys others using a different language; if he speaks to people in remote areas using the common language (Chinese), and the people in remote areas do not understand; if he speaks to people in the common language area using the language of people in remote areas, and the people in the common language area do not understand; if due to ignorance, through writing, sending messengers, gestures, or indirectly conveying information; if he speaks to insane people, people with scattered minds, or people with deranged minds; if he speaks to non-human beings such as Devas (gods), Nagas (dragons), Yakshas (spirits), Pisacas (demons), Kumbhandas (a type of spirit), Pisacas (demons), Rakshasas (demons); if he speaks to people who have previously broken precepts, thieves posing as monks, or people who were previously lay disciples, without following the question-and-answer format, they all commit a Dukkata.'
Question: 'If a Bhikkhu uses the Sangha's (monastic community) bedding, whether it is a coarse rope bed, a fine rope bed, a blanket, or a mattress, and lays it out himself or has someone lay it out in an open space, and then sits or lies on it, and does not pick it up himself or instruct someone to pick it up when leaving, does he not commit a Pacittiya?' Answer: 'Yes! If it is bedding where the warp is clean and the weft is unclean, the weft is clean and the warp is unclean, or both the warp and weft are unclean. Unclean bedding, such as that woven from camel hair, cow hair, or goat hair, if he does not pick it up himself or instruct someone to pick it up, he commits a Dukkata. If it is a coarse rope bed or a fine rope bed, and the legs are more than eight fingers high, if he does not pick it up himself or have someone pick it up, he commits a Dukkata.'
Question: 'If a Bhikkhu takes bedding from another Bhikkhu's room, whether it is himself...
敷、若教人敷，是中若坐、若臥，去時不自舉、不教人舉，不得波夜提耶？」
答：「有！若此房舍，天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人作，比丘取敷，不自舉、不教人舉，得突吉羅。是人若先破戒、若賊住、若先來白衣作房舍，比丘取敷，若不自舉、若不教人舉，得突吉羅。若是房舍屬比丘尼僧，比丘取敷，不自舉、不教人舉，得突吉羅。若是房舍屬外道出家，比丘取敷，不自舉、不使人舉，得突吉羅。」
問：「頗比丘瞋恨不喜，僧房舍中，若自牽、若使人牽，作如是言：『汝出去！滅去！』以是因緣不異，不得波逸提耶？」答：「有！若牽出天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人作比丘，比丘若自牽、若使人牽出，得突吉羅。若牽惡比丘出，得突吉羅。若牽惡比丘衣缽出，得突吉羅。若牽曳外道出家出，得突吉羅。」
問：「頗比丘知余比丘僧房舍中先敷臥具，後來強敷臥具，作如是念：『若不樂者自當出去。』是因緣故不異，不得波逸提耶？」答：「有，是諸房舍屬天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人，是中強敷臥具，得突吉羅。若是房舍屬先破戒、賊住、若先來白衣，是中強敷臥具，得突吉羅。若是房舍屬比丘尼僧，是中強敷臥具，
【現代漢語翻譯】 現代漢語譯本：問：『如果鋪設臥具，教別人鋪設，在這房舍中或坐或臥，離開時不自己收拾、不教別人收拾，這樣不會犯波逸提（Pācittiya，一種戒律）嗎？』 答：『會犯！如果這房舍是天（Deva，神）、龍（Nāga，蛇神）、夜叉（Yakṣa，一種鬼神）、薜荔伽（Preta，餓鬼）、拘槃荼（Kumbhāṇḍa，守宮神）、毗舍遮（Piśāca，食人鬼）、羅剎（Rākṣasa，惡鬼）等非人所造，比丘拿走臥具，不自己收拾、不教別人收拾，會犯突吉羅（Duṣkṛta，一種輕罪）。如果這人先前破戒、或以盜賊身份居住、或是先前是白衣（在家信徒）建造房舍，比丘拿走臥具，如果不自己收拾、不教別人收拾，會犯突吉羅。如果這房舍屬於比丘尼僧團，比丘拿走臥具，不自己收拾、不教別人收拾，會犯突吉羅。如果這房舍屬於外道出家人，比丘拿走臥具，不自己收拾、不讓人收拾，會犯突吉羅。』 問：『如果比丘因嗔恨不喜，在僧房舍中，自己拉扯或使喚別人拉扯（其他比丘的臥具），並說：『你出去！滾出去！』因為這個緣故沒有不同，這樣不會犯波逸提嗎？』 答：『會犯！如果拉扯出的是天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人所裝扮的比丘，比丘自己拉扯或使喚別人拉扯出去，會犯突吉羅。如果拉扯出的是惡比丘，會犯突吉羅。如果拉扯出的是惡比丘的衣缽，會犯突吉羅。如果拉扯出的是外道出家人，會犯突吉羅。』 問：『如果比丘知道其他比丘在僧房舍中先鋪設了臥具，後來又強行鋪設臥具，並這樣想：『如果不喜歡就自己出去。』因為這個緣故沒有不同，這樣不會犯波逸提嗎？』 答：『會犯！如果這些房舍屬於天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人，在其中強行鋪設臥具，會犯突吉羅。如果這房舍屬於先前破戒者、以盜賊身份居住者、或先前是白衣，在其中強行鋪設臥具，會犯突吉羅。如果這房舍屬於比丘尼僧團，在其中強行鋪設臥具，
【English Translation】 English version: Question: 'If one spreads out a mat, or instructs another to spread it out, and in that dwelling one sits or lies down, and upon leaving, one does not put it away oneself, nor instruct another to put it away, does one not incur a Pācittiya (an offense requiring confession)?' Answer: 'One does! If this dwelling is made by Devas (gods), Nāgas (serpent deities), Yakṣas (a type of spirit), Pretas (hungry ghosts), Kumbhāṇḍas (a type of demon), Piśācas (flesh-eating demons), Rākṣasas (a type of demon), or other non-human beings, and a bhikkhu (monk) takes the mat, not putting it away himself, nor instructing another to put it away, he incurs a Duṣkṛta (an offense of wrong-doing). If this person previously broke the precepts, or lived as a thief, or was previously a layperson who built the dwelling, and a bhikkhu takes the mat, not putting it away himself, nor instructing another to put it away, he incurs a Duṣkṛta. If this dwelling belongs to a bhikkhuni (nun) sangha (community), and a bhikkhu takes the mat, not putting it away himself, nor instructing another to put it away, he incurs a Duṣkṛta. If this dwelling belongs to non-Buddhist renunciates, and a bhikkhu takes the mat, not putting it away himself, nor having another put it away, he incurs a Duṣkṛta.' Question: 'If a bhikkhu, due to anger and displeasure, in a sangha dwelling, pulls out or has another pull out (another bhikkhu's bedding), saying, 'Get out! Vanish!' Because of this reason, is there no difference, and does one not incur a Pācittiya?' Answer: 'One does! If what is pulled out is a bhikkhu disguised as a Deva, Nāga, Yakṣa, Preta, Kumbhāṇḍa, Piśāca, Rākṣasa, or other non-human being, and the bhikkhu pulls it out himself or has another pull it out, he incurs a Duṣkṛta. If an evil bhikkhu is pulled out, he incurs a Duṣkṛta. If the robes and bowl of an evil bhikkhu are pulled out, he incurs a Duṣkṛta. If a non-Buddhist renunciate is pulled out, he incurs a Duṣkṛta.' Question: 'If a bhikkhu knows that another bhikkhu has already spread out bedding in a sangha dwelling, and later forcefully spreads out bedding, thinking, 'If they don't like it, they can leave themselves,' because of this reason, is there no difference, and does one not incur a Pācittiya?' Answer: 'One does! If these dwellings belong to Devas, Nāgas, Yakṣas, Pretas, Kumbhāṇḍas, Piśācas, Rākṣasas, or other non-human beings, and one forcefully spreads out bedding in them, one incurs a Duṣkṛta. If this dwelling belongs to someone who previously broke the precepts, lived as a thief, or was previously a layperson, and one forcefully spreads out bedding in it, one incurs a Duṣkṛta. If this dwelling belongs to a bhikkhuni sangha, and one forcefully spreads out bedding in it,
得突吉羅。若是房舍屬外道出家，是中強敷臥具，得突吉羅。若比丘除水，以余有蟲汁浸草土作泥，隨所殺蟲數，得波逸提。」
問：「頗比丘過若二、若三重覆舍，不得波逸提耶？」答：「有！若以板覆、若優尸羅草、若鳥翅覆者無罪。」
問：「頗比丘眾僧不差教誡比丘尼，不得波逸提耶？」答：「有！若先破戒、若賊住比丘尼、若先來白衣、若諸擯人、不共住人、種種不共住人，教誡如是等比丘尼，得突吉羅。」
問：「頗比丘僧差教誡比丘尼，乃至日沒，不得波逸提耶？」答：「有！若先破戒、若賊住比丘尼、若先來白衣、若諸擯人、不共住人、種種不共住人，教誡如是等比丘尼，得突吉羅。」
問：「頗比丘語比丘言：『汝為供養財利因緣故，教誡比丘尼。』不得波逸提耶？」答：「有！若受法比丘，語不受法比丘；不受法比丘，語受法比丘言：『汝為供養財利因緣故，教誡比丘尼。』得突吉羅。」
問：「頗比丘與比丘尼共道行，乃至一聚落，不得波逸提耶？」答：「有。若諸比丘尼先破戒、若賊住比丘尼、若先來白衣、若不能女、若二道合一道、若諸擯人、不共住人、種種不共住人，共道行，得突吉羅。」
問：「頗比丘與比丘尼共期載舡，若上水、若下水，不
【現代漢語翻譯】 現代漢語譯本： 得突吉羅（Dukkata，一種輕微的罪過）。如果房舍屬於外道出家者，在其中強行鋪設臥具，得突吉羅。如果比丘濾水后，用含有蟲子的汁液浸泡過的草土製作泥土，根據所殺蟲子的數量，得波逸提（Pācittiya，一種較重的罪過）。 問：有沒有比丘建造兩層或三層以上的房屋，卻不犯波逸提罪的？答：有！如果用木板覆蓋、用優尸羅草（Usira，一種香草）覆蓋、或者用鳥翅覆蓋，就沒有罪。 問：有沒有比丘未經僧團派遣教誡比丘尼，卻不犯波逸提罪的？答：有！如果對比丘尼中已經破戒的、以賊心居住的、先前是白衣的、被擯棄的、不共住的、或種種不共住的比丘尼進行教誡，得突吉羅。 問：有沒有比丘即使受僧團派遣教誡比丘尼，直到日落，卻不犯波逸提罪的？答：有！如果對比丘尼中已經破戒的、以賊心居住的、先前是白衣的、被擯棄的、不共住的、或種種不共住的比丘尼進行教誡，得突吉羅。 問：有沒有比丘對比丘說：『你爲了供養和利益的緣故，才教誡比丘尼。』卻不犯波逸提罪的？答：有！如果是受法的比丘，對不受法的比丘說；或者不受法的比丘，對受法的比丘說：『你爲了供養和利益的緣故，才教誡比丘尼。』得突吉羅。 問：有沒有比丘與比丘尼一同在道路上行走，甚至到達同一個村落，卻不犯波逸提罪的？答：有！如果與已經破戒的比丘尼、以賊心居住的比丘尼、先前是白衣的比丘尼、不能行房事的女子、具有雙性特徵的女子、被擯棄的比丘尼、不共住的比丘尼、或種種不共住的比丘尼一同在道路上行走，得突吉羅。 問：有沒有比丘與比丘尼約定一同乘坐船隻，無論是上行還是下行，不
【English Translation】 English version: Dukkata (a minor offense) is incurred. If the dwelling belongs to a non-Buddhist renunciate, and one forcefully spreads out bedding in it, a Dukkata is incurred. If a Bhikkhu, after filtering water, uses grass and soil soaked in juice containing insects to make mud, according to the number of insects killed, a Pācittiya (a more serious offense) is incurred. Question: Is there a Bhikkhu who builds a dwelling with two or three or more layers, and does not incur a Pācittiya? Answer: Yes! If it is covered with planks, or covered with Usira grass (Usira, a fragrant grass), or covered with bird wings, there is no offense. Question: Is there a Bhikkhu who, without being appointed by the Sangha to admonish Bhikkhunis, does not incur a Pācittiya? Answer: Yes! If one admonishes Bhikkhunis who have already broken their precepts, Bhikkhunis who dwell with thievish intent, Bhikkhunis who were formerly laywomen, Bhikkhunis who have been expelled, Bhikkhunis who do not live in common, or Bhikkhunis who do not live in common in various ways, a Dukkata is incurred. Question: Is there a Bhikkhu who, even if appointed by the Sangha to admonish Bhikkhunis, until sunset, does not incur a Pācittiya? Answer: Yes! If one admonishes Bhikkhunis who have already broken their precepts, Bhikkhunis who dwell with thievish intent, Bhikkhunis who were formerly laywomen, Bhikkhunis who have been expelled, Bhikkhunis who do not live in common, or Bhikkhunis who do not live in common in various ways, a Dukkata is incurred. Question: Is there a Bhikkhu who says to another Bhikkhu: 'You admonish Bhikkhunis for the sake of offerings and gain.' and does not incur a Pācittiya? Answer: Yes! If a Bhikkhu who has received the precepts says to a Bhikkhu who has not received the precepts; or a Bhikkhu who has not received the precepts says to a Bhikkhu who has received the precepts: 'You admonish Bhikkhunis for the sake of offerings and gain.' a Dukkata is incurred. Question: Is there a Bhikkhu who travels on the road with a Bhikkhuni, even to the same village, and does not incur a Pācittiya? Answer: Yes! If one travels on the road with Bhikkhunis who have already broken their precepts, Bhikkhunis who dwell with thievish intent, Bhikkhunis who were formerly laywomen, women who are incapable of sexual intercourse, women who have both male and female characteristics, Bhikkhunis who have been expelled, Bhikkhunis who do not live in common, or Bhikkhunis who do not live in common in various ways, a Dukkata is incurred. Question: Is there a Bhikkhu who makes an agreement with a Bhikkhuni to travel together on a boat, whether upstream or downstream, and does not
得波逸提耶？」答：「有。若諸比丘尼先破戒、若賊住比丘尼、若先來白衣、若不能女、若二道合一道、若諸擯人、不共住人、種種不共住人，期共載舡上水下水，得突吉羅。」
問：「頗比丘與非親里比丘尼衣，不得波逸提耶？」答：「有！受法比丘，與不受法比丘尼衣；不受法比丘，與受法比丘尼衣；若先破戒、若賊住比丘尼、若先來白衣、若諸擯人、不共住人、種種不共住人、狂人、散亂心人、病壞心人，與如是等比丘尼衣，得突吉羅。」
問：「頗比丘與非親里比丘尼作衣，不得波逸提耶？」答：「有！若受法比丘，與不受法比丘尼作衣；不受法比丘，與受法比丘尼作衣；若先破戒、若賊住比丘尼、若先來白衣、若諸擯人、不共住人、種種不共住人、狂人、散亂心人、病壞心人，與如是等比丘尼作衣，得突吉羅。」
問：「頗比丘獨與比丘尼屏處坐，不得波逸提耶？」答：「有！若比丘尼先破戒、若賊住比丘尼、若先來白衣、若諸擯人、不共住人、種種不共住人、狂人、散亂心人、病壞心人，與如是等比丘尼獨屏處坐，得突吉羅。」
問：「頗比丘獨與女人露地坐，不得波逸提耶？」答：「有！若與天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人女，獨共露處坐；若與不能女
【現代漢語翻譯】 現代漢語譯本： 問：『會觸犯波逸提耶（Pācittiya，一種戒律罪名）嗎？』答：『會。如果比丘（bhikkhu，男性出家人）與先前已破戒的比丘尼（bhikkhunī，女性出家人）、盜住比丘尼、先前是俗人的比丘尼、不能女（性功能不全的女子）、雙性人、被僧團驅擯的人、不與僧團共住的人、各種不與僧團共住的人，約定一同乘船上行或下行，會觸犯突吉羅（Dukkata，一種較輕的戒律罪名）。』
問：『比丘給予非親屬的比丘尼衣服，在什麼情況下不會觸犯波逸提耶？』答：『會。如果受過具足戒的比丘，給予未受具足戒的比丘尼衣服；未受具足戒的比丘，給予受過具足戒的比丘尼衣服；或者給予先前已破戒的比丘尼、盜住比丘尼、先前是俗人的比丘尼、被僧團驅擯的人、不與僧團共住的人、各種不與僧團共住的人、狂人、心神散亂的人、精神錯亂的人等這樣的比丘尼衣服，會觸犯突吉羅。』
問：『比丘為非親屬的比丘尼做衣服，在什麼情況下不會觸犯波逸提耶？』答：『會。如果受過具足戒的比丘，為未受具足戒的比丘尼做衣服；未受具足戒的比丘，為受過具足戒的比丘尼做衣服；或者為先前已破戒的比丘尼、盜住比丘尼、先前是俗人的比丘尼、被僧團驅擯的人、不與僧團共住的人、各種不與僧團共住的人、狂人、心神散亂的人、精神錯亂的人等這樣的比丘尼做衣服，會觸犯突吉羅。』
問：『比丘單獨與比丘尼在隱蔽處坐，在什麼情況下不會觸犯波逸提耶？』答：『會。如果與先前已破戒的比丘尼、盜住比丘尼、先前是俗人的比丘尼、被僧團驅擯的人、不與僧團共住的人、各種不與僧團共住的人、狂人、心神散亂的人、精神錯亂的人等這樣的比丘尼單獨在隱蔽處坐，會觸犯突吉羅。』
問：『比丘單獨與女人在露天處坐，在什麼情況下不會觸犯波逸提耶？』答：『會。如果與天（deva，天神）、龍（nāga，一種神獸）、夜叉（yakṣa，一種鬼神）、薜荔伽（Petas，餓鬼）、拘槃荼（Kumbhāṇḍa，一種惡鬼）、毗舍遮（Piśāca，食人鬼）、羅剎（Rākṣasa，羅剎）等非人女，單獨在露天處坐；或者與不能女
【English Translation】 English version: Question: 'Does it incur a Pācittiya (a type of monastic offense)?' Answer: 'Yes. If bhikkhus (monks) arrange to travel upstream or downstream on the same boat with bhikkhunis (nuns) who have previously broken their vows, bhikkhunis who are residing as thieves, bhikkhunis who were formerly laywomen, impotent women, hermaphrodites, those expelled from the Sangha (monastic community), those who do not live in communion with the Sangha, or various types of those who do not live in communion with the Sangha, it incurs a Dukkata (a minor offense).'
Question: 'Under what circumstances does a bhikkhu giving robes to a bhikkhuni who is not a relative not incur a Pācittiya?' Answer: 'Yes. If a bhikkhu who has received ordination gives robes to a bhikkhuni who has not received ordination; if a bhikkhu who has not received ordination gives robes to a bhikkhuni who has received ordination; or if robes are given to bhikkhunis who have previously broken their vows, bhikkhunis who are residing as thieves, bhikkhunis who were formerly laywomen, those expelled from the Sangha, those who do not live in communion with the Sangha, various types of those who do not live in communion with the Sangha, the insane, those with scattered minds, or those with deranged minds, it incurs a Dukkata.'
Question: 'Under what circumstances does a bhikkhu making robes for a bhikkhuni who is not a relative not incur a Pācittiya?' Answer: 'Yes. If a bhikkhu who has received ordination makes robes for a bhikkhuni who has not received ordination; if a bhikkhu who has not received ordination makes robes for a bhikkhuni who has received ordination; or if robes are made for bhikkhunis who have previously broken their vows, bhikkhunis who are residing as thieves, bhikkhunis who were formerly laywomen, those expelled from the Sangha, those who do not live in communion with the Sangha, various types of those who do not live in communion with the Sangha, the insane, those with scattered minds, or those with deranged minds, it incurs a Dukkata.'
Question: 'Under what circumstances does a bhikkhu sitting alone with a bhikkhuni in a secluded place not incur a Pācittiya?' Answer: 'Yes. If sitting alone in a secluded place with bhikkhunis who have previously broken their vows, bhikkhunis who are residing as thieves, bhikkhunis who were formerly laywomen, those expelled from the Sangha, those who do not live in communion with the Sangha, various types of those who do not live in communion with the Sangha, the insane, those with scattered minds, or those with deranged minds, it incurs a Dukkata.'
Question: 'Under what circumstances does a bhikkhu sitting alone with a woman in an open place not incur a Pācittiya?' Answer: 'Yes. If sitting alone in an open place with non-human women such as devas (gods), nāgas (serpent deities), yakṣas (nature spirits), Petas (hungry ghosts), Kumbhāṇḍas (a type of demon), Piśācas (flesh-eating demons), or Rākṣasas (ogres); or with impotent women
、若二道合一道女人，獨共露處坐，皆突吉羅。」
問：「頗比丘知比丘尼贊因緣得食食，不得波逸提耶？」答：「有！若比丘尼先破戒、若賊住、若先來白衣、若不能女、若二道合一道、若諸擯人、不共住人、種種不共住人、若作書、若遣使、若示相、若展轉贊因緣故得食食，突吉羅。若受法比丘、不受法比丘尼贊因緣得食食；不受法比丘、受法比丘尼贊因緣得食食，得突吉羅。」
問：「頗比丘數數食，不得波逸提耶？」答：「有！若檀越請明日食，比丘往至，檀越言：『小住待食。』常自恣請，除五種食請，與餘食，若與不凈食、若凈食不凈食雜。」
問：「頗比丘不病，于作福舍過一食，不得波逸提耶？」答：「有！若是福舍屬天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人，過一食得突吉羅。若諸福舍屬比丘，是中過一食得突吉羅。若是福舍屬比丘尼、式叉摩尼、沙彌、沙彌尼，是中過一食，得突吉羅。若是福舍屬諸親里，是中過一食，無罪。若比丘自作福舍，是中過一食，無罪。」
問：「頗比丘他家自恣與食，過兩三缽取，不得波逸提耶？」答：「有！若天祠中過兩三缽取，得突吉羅。若諸天、龍、夜叉、薜荔伽、鳩槃荼、毗舍遮、羅剎等；若受法比丘、不受法比丘檀
【現代漢語翻譯】 若兩個生殖道合為一個生殖道的女人，獨自在露天的地方坐著，都犯突吉羅（Dukkata，輕罪）。
問：『如果比丘知道比丘尼通過讚歎因緣而獲得食物，那麼他吃這些食物，不會犯波逸提耶（Pacittiya，墮罪）嗎？』答：『會的！如果比丘尼先前已經破戒、或者屬於賊住（盜戒比丘）、或者先前是白衣（在家眾）、或者屬於不能女（性機能不全的女性）、或者兩個生殖道合為一個生殖道的女性、或者被僧團擯棄的人、或者不與僧團共住的人、各種不與僧團共住的人，如果比丘為她們寫信、或者派遣使者、或者以姿態示意、或者輾轉讚歎因緣而獲得食物，則犯突吉羅（Dukkata，輕罪）。如果受具足戒的比丘、不受具足戒的比丘尼讚歎因緣而獲得食物；不受具足戒的比丘、受具足戒的比丘尼讚歎因緣而獲得食物，則犯突吉羅（Dukkata，輕罪）。』
問：『如果比丘多次食用食物，不會犯波逸提耶（Pacittiya，墮罪）嗎？』答：『會的！如果施主邀請第二天供食，比丘前往，施主說：『請稍等片刻，等待食物。』經常接受隨意的邀請，除了五種食物的邀請（乳、酪、生酥、熟酥、胡麻油），給予其他的食物，如果給予不凈的食物、或者乾淨的食物和不乾淨的食物混合。』
問：『如果比丘沒有生病，在作福的場所超過一餐食用，不會犯波逸提耶（Pacittiya，墮罪）嗎？』答：『會的！如果是作福的場所屬於天（Deva，天神）、龍（Naga，龍族）、夜叉（Yakkha，夜叉）、薜荔伽（Petas，餓鬼的一種）、拘槃荼（Kumbhanda，鳩槃荼，一種惡鬼）、毗舍遮（Pisaca，毗舍遮，食人鬼）、羅剎（Rakshasa，羅剎）等非人，超過一餐食用，犯突吉羅（Dukkata，輕罪）。如果這些作福的場所屬於比丘，在其中超過一餐食用，犯突吉羅（Dukkata，輕罪）。如果這些作福的場所屬於比丘尼、式叉摩尼（Siksamana，式叉摩尼，沙彌尼到比丘尼之間的過渡階段）、沙彌（Sramanera，沙彌，出家男眾）、沙彌尼（Sramanerika，沙彌尼，出家女眾），在其中超過一餐食用，犯突吉羅（Dukkata，輕罪）。如果這些作福的場所屬於親屬，在其中超過一餐食用，沒有罪。如果比丘自己建造作福的場所，在其中超過一餐食用，沒有罪。』
問：『如果比丘在別人家隨意給予食物，超過兩三個缽的量拿取，不會犯波逸提耶（Pacittiya，墮罪）嗎？』答：『會的！如果在天祠中超過兩三個缽的量拿取，犯突吉羅（Dukkata，輕罪）。如果是諸天（Deva，天神）、龍（Naga，龍族）、夜叉（Yakkha，夜叉）、薜荔伽（Petas，餓鬼的一種）、鳩槃荼（Kumbhanda，鳩槃荼，一種惡鬼）、毗舍遮（Pisaca，毗舍遮，食人鬼）、羅剎（Rakshasa，羅剎）等；如果是受具足戒的比丘、不受具足戒的比丘的施捨』
【English Translation】 Modern English version: If a woman with two vaginas merged into one sits alone in an exposed place, both commit a Dukkata (minor offense).'
Question: 'If a bhikkhu (monk) knows that a bhikkhuni (nun) obtains food by praising the cause and conditions, does he not commit a Pacittiya (offense entailing expiation) by eating that food?' Answer: 'He does! If the bhikkhuni has previously broken the precepts, or is a thief-resident (a monk who has committed theft), or was previously a layperson, or is an impotent woman, or a woman with two vaginas merged into one, or those expelled by the Sangha, or those who do not live in communion with the Sangha, various people who do not live in communion with the Sangha, if the bhikkhu writes letters for them, or sends messengers, or indicates with gestures, or praises the cause and conditions in turn to obtain food, he commits a Dukkata (minor offense). If a fully ordained bhikkhu, or a not fully ordained bhikkhuni praises the cause and conditions to obtain food; if a not fully ordained bhikkhu, or a fully ordained bhikkhuni praises the cause and conditions to obtain food, they commit a Dukkata (minor offense).'
Question: 'If a bhikkhu eats food repeatedly, does he not commit a Pacittiya (offense entailing expiation)?' Answer: 'He does! If a donor invites for food the next day, and the bhikkhu goes, and the donor says: 'Please wait a moment for the food.' If he regularly accepts invitations at will, except for invitations for the five kinds of food (milk, curd, ghee, butter, sesame oil), and is given other food, if he is given impure food, or a mixture of pure and impure food.'
Question: 'If a bhikkhu, not being ill, eats more than one meal at a place of meritorious deeds, does he not commit a Pacittiya (offense entailing expiation)?' Answer: 'He does! If the place of meritorious deeds belongs to Devas (gods), Nagas (dragons), Yakkhas (spirits), Petas (hungry ghosts), Kumbhandas (a type of demon), Pisacas (flesh-eating demons), Rakshasas (ogres), or other non-human beings, eating more than one meal incurs a Dukkata (minor offense). If the place of meritorious deeds belongs to bhikkhus, eating more than one meal there incurs a Dukkata (minor offense). If the place of meritorious deeds belongs to bhikkhunis, Siksamana (novice nuns in transition to full ordination), Sramaneras (novice monks), Sramanerikas (novice nuns), eating more than one meal there incurs a Dukkata (minor offense). If the place of meritorious deeds belongs to relatives, eating more than one meal there is no offense. If a bhikkhu builds a place of meritorious deeds himself, eating more than one meal there is no offense.'
Question: 'If a bhikkhu takes more than two or three bowls of food freely given at another's house, does he not commit a Pacittiya (offense entailing expiation)?' Answer: 'He does! If he takes more than two or three bowls at a Deva (god) shrine, he commits a Dukkata (minor offense). If it is from Devas (gods), Nagas (dragons), Yakkhas (spirits), Petas (hungry ghosts), Kumbhandas (a type of demon), Pisacas (flesh-eating demons), Rakshasas (ogres); if it is a gift from a fully ordained bhikkhu or a not fully ordained bhikkhu.'
越舍取；若不受法比丘、受法比丘檀越舍取，過兩三缽，得突吉羅。於是家中坐自恣食，無罪。」
問：「頗比丘尼檀越舍過兩三缽取食，不得波逸提耶？」答：「有！若天祠中取過兩三缽，得突吉羅。若諸、龍、夜叉、薜荔伽、鳩槃荼、毗舍遮、羅剎等非人舍，取過兩三缽，得突吉羅。若受法比丘尼、不受法比丘尼檀越舍取；若不受法比丘尼、受法比丘尼檀越舍取，過兩三缽，得突吉羅。於是家中坐自恣食，無罪。」
問：「頗比丘知比丘食已，不受殘食法，從座處起語言：『汝自恣食。』欲惱令疑悔故，不得波逸提耶？」答：「有！若除五種食，勸食餘食、若勸食不凈食、若凈食不凈食雜，不得波逸提。」
問：「頗比丘別家食，不得波逸提耶？」答：「有！受一切時故無罪。」問：「拘耶尼國用何時應食？」答：「若此間宿，用此間時。若彼間宿，用彼間時。餘二方亦如是。」
問：「拘耶尼國殘宿食，應食不？」答言：「不得。弗婆提亦如是。」
問：「郁單越殘宿食，應食不？」答：「彼無我所、無所屬隨意食，無罪。」
問：「若手、若缽，若二、若三澡豆洗，殘餘膩氣不盡，名為洗不？」答：「若用心，若二、若三澡豆洗，名為洗也。比丘三種，名為共食內宿。
【現代漢語翻譯】 現代漢語譯本 若比丘拿取；若未受具足戒的比丘、已受具足戒的比丘的施主捨棄的食物，超過兩三個缽，得突吉羅（Dukkata，惡作罪）。如果在家中坐著隨意食用，沒有罪過。
問：『有沒有比丘尼從施主那裡拿取超過兩三個缽的食物食用，卻不得波逸提耶（Pacittiya，墮罪）？』答：『有！如果在天祠中拿取超過兩三個缽的食物，得突吉羅。如果諸天、龍、夜叉（Yaksa，一種鬼神）、薜荔伽（Pisaca，食人鬼）、鳩槃荼（Kumbhanda，守宮神）、毗舍遮（Pisaca，食肉鬼）、羅剎（Rakshasa，惡鬼）等非人捨棄的食物，拿取超過兩三個缽，得突吉羅。如果已受具足戒的比丘尼、未受具足戒的比丘尼的施主捨棄的食物，或者未受具足戒的比丘尼、已受具足戒的比丘尼的施主捨棄的食物，拿取超過兩三個缽，得突吉羅。如果在家中坐著隨意食用，沒有罪過。』
問：『有沒有比丘知道其他比丘已經吃完食物，不接受剩餘的食物，卻從座位上起身說：「你隨意吃吧。」因為想要惱亂對方，使對方產生疑慮和後悔，所以不得波逸提耶？』答：『有！如果除去五種食物（乳、酪、生酥、熟酥、蜜），勸人吃剩餘的食物，或者勸人吃不凈的食物，或者將乾淨的食物和不乾淨的食物混雜在一起，不得波逸提。』
問：『有沒有比丘在其他人家裡吃飯，卻不得波逸提耶？』答：『有！因為接受一切時段的供養，所以沒有罪過。』問：『拘耶尼國（Kuru，古印度十六大國之一）應該在什麼時候吃飯？』答：『如果在這裡過夜，就用這裡的時間。如果在那裡過夜，就用那裡的時間。其餘兩個方向也是這樣。』
問：『拘耶尼國剩餘的隔夜食物，應該吃嗎？』答：『不可以。弗婆提（Purva-videha，東勝身洲）也是這樣。』
問：『郁單越（Uttarakuru，北俱盧洲）剩餘的隔夜食物，應該吃嗎？』答：『在那裡沒有我所、沒有所屬，可以隨意食用，沒有罪過。』
問：『如果用手、用缽，用兩三次澡豆（清潔劑）清洗，殘留的油膩氣味沒有完全去除，算作洗乾淨了嗎？』答：『如果用心清洗，用兩三次澡豆清洗，就算作洗乾淨了。比丘有三種情況，稱為共同飲食和過夜。』
【English Translation】 English version If a Bhikkhu (monk) takes; if a donor discards food belonging to a Bhikkhu who has not received ordination or a Bhikkhu who has received ordination, exceeding two or three bowls, he commits a Dukkata (an offense of wrong-doing). If he sits at home and eats at his pleasure, there is no offense.
Question: 'Is there a Bhikkhuni (nun) who takes food from a donor exceeding two or three bowls and eats it, and does not incur a Pacittiya (an offense entailing expiation)?' Answer: 'Yes! If she takes more than two or three bowls from a Deva (god) shrine, she commits a Dukkata. If Devas, Nagas (serpent deities), Yaksas (a type of spirit), Pisacas (flesh-eating demons), Kumbhandas (a type of spirit), Visacas (a type of demon), Rakshasas (a type of demon), or other non-human beings discard food, and she takes more than two or three bowls, she commits a Dukkata. If a donor discards food belonging to a Bhikkhuni who has received ordination or a Bhikkhuni who has not received ordination, or if a donor discards food belonging to a Bhikkhuni who has not received ordination or a Bhikkhuni who has received ordination, and she takes more than two or three bowls, she commits a Dukkata. If she sits at home and eats at her pleasure, there is no offense.'
Question: 'Is there a Bhikkhu who, knowing that another Bhikkhu has finished eating, does not accept the remaining food, but rises from his seat and says, 'Eat as you please,' intending to annoy him and cause him doubt and regret, and therefore does not incur a Pacittiya?' Answer: 'Yes! If, excluding the five kinds of food (milk, curd, ghee, butter, honey), he encourages another to eat remaining food, or encourages another to eat impure food, or mixes pure food with impure food, he does not incur a Pacittiya.'
Question: 'Is there a Bhikkhu who eats in another's house and does not incur a Pacittiya?' Answer: 'Yes! Because he accepts offerings at all times, there is no offense.' Question: 'When should one eat in the country of Kuru (an ancient Indian kingdom)?' Answer: 'If one stays overnight here, use the time here. If one stays overnight there, use the time there. The same applies to the other two directions.'
Question: 'Should one eat leftover food from the previous night in the country of Kuru?' Answer: 'No. The same applies to Purva-videha (East Videha Continent).'
Question: 'Should one eat leftover food from the previous night in Uttarakuru (North Kuru Continent)?' Answer: 'There, there is no sense of 'mine' or 'belonging,' so one may eat at will without offense.'
Question: 'If one washes with hand, bowl, or two or three soap beans (cleansers), and the remaining greasy smell is not completely removed, is it considered washed?' Answer: 'If one washes with intention, and washes with two or three soap beans, it is considered washed. There are three situations for a Bhikkhu that are called eating together and staying overnight.'
若比丘、比丘僧、與學沙彌、比丘尼四種，名為共食內宿。比丘尼、比丘尼僧、與學沙彌尼、式叉摩尼，是四種人，內宿不應食。若食得突吉羅。若白衣、若沙彌，為自身共食內宿，比丘食無罪。」◎
◎問：「若比丘求水瓶誤取酥油瓶，應破應棄不？」答言：「不應。有二種觸食，食無罪：一清凈持戒比丘誤觸，二破戒比丘無慚愧觸。是二俱凈。」「若比丘為沙彌為白衣故，擔食于道行，還與沙彌白衣。沙彌白衣持與比丘，比丘以共舉宿故不取。」佛言：「若比丘先無心自為，得食。」
問：「若水濁應飲不？」答：「若先疑不應飲，若先無疑得飲。」
問：「受法比丘，從不受法比丘邊受食，可食不？」答言：「得食。不受法比丘，從受法比丘受食，得食。」
問：「頗有比丘乞美食，不得波逸提耶？」答：「有！若從諸親里乞無罪。」
問：「除水，用余有蟲汁，得波逸提耶？」答：「有！除水，若用有蟲汁，隨所殺蟲數，得波逸提。」
問：「頗比丘食如是食墮大罪耶？」答：「有！女人名男子食，若食是食得大罪。」
問：「頗比丘食家中坐，不得波逸提耶？」答：「有！是家中童女為主是。」
問：「頗比丘食家中強坐，不得波逸提耶？」答：「有！
【現代漢語翻譯】 現代漢語譯本 若比丘（bhiksu，佛教出家男眾）、比丘僧（bhiksu-samgha，比丘組成的僧團）、與學沙彌（sramanera，準備成為比丘的年輕男眾）、比丘尼（bhiksuni，佛教出家女眾）四種人，一起在寺院內食用過夜食物，這被稱為『共食內宿』。比丘尼、比丘尼僧、與學沙彌尼（sramanerika，準備成為比丘尼的年輕女眾）、式叉摩尼（siksamana，受過部分戒律，準備正式成為比丘尼的女子），這四種人，在寺院內過夜的食物不應該食用。如果食用，會犯突吉羅罪（dukkhata，一種輕微的罪過）。如果白衣（avadāta-vāsas，在家居士）、或沙彌，爲了自己而一起在寺院內食用過夜食物，比丘食用沒有罪過。
問：『如果比丘尋找水瓶，卻錯誤地拿了酥油瓶，應該打破或丟棄嗎？』回答說：『不應該。有兩種觸食的情況，食用沒有罪過：一是清凈持戒的比丘誤觸，二是破戒比丘無慚愧地觸碰。這兩種情況都是清凈的。』『如果比丘爲了沙彌或白衣的緣故，在路上擔著食物行走，然後還給沙彌或白衣。沙彌或白衣拿著食物給比丘，比丘因為食物是共同舉宿的緣故而不接受。』佛說：『如果比丘先前沒有打算為自己，就可以食用。』
問：『如果水渾濁，應該飲用嗎？』回答：『如果先前懷疑水不乾淨，就不應該飲用；如果先前沒有懷疑，就可以飲用。』
問：『受過具足戒的比丘，從沒有受過具足戒的比丘那裡接受食物，可以食用嗎？』回答說：『可以食用。沒有受過具足戒的比丘，從受過具足戒的比丘那裡接受食物，也可以食用。』
問：『有沒有比丘乞求美食，卻不會犯波逸提罪（pacittiya，一種較輕的罪過）的？』回答：『有！如果從親戚那裡乞求，就沒有罪過。』
問：『除了水之外，使用其他有蟲的汁液，會犯波逸提罪嗎？』回答：『會！除了水之外，如果使用有蟲的汁液，根據所殺害的蟲的數量，會犯波逸提罪。』
問：『有沒有比丘食用這樣的食物會墮入大罪的？』回答：『有！如果女人冒充男子供養的食物，如果食用這種食物會犯大罪。』
問：『有沒有比丘在家中坐著食用，卻不會犯波逸提罪的？』回答：『有！如果這家中的童女是主人。』
問：『有沒有比丘在家中強行坐著食用，卻不會犯波逸提罪的？』回答：『有！』
【English Translation】 English version If a bhiksu (monk), bhiksu-samgha (monastic community of monks), sramanera (novice monk), or bhiksuni (nun) – these four types of people – eat food that has been kept overnight within the monastery together, it is called 'eating together and lodging within'. Bhiksuni, bhiksuni-samgha, sramanerika (female novice), and siksamana (probationary nun) – these four types of people – should not eat food that has been kept overnight within the monastery. If they eat it, they commit a dukkata (minor offense). If a layperson (avadāta-vāsas) or a sramanera eats food kept overnight within the monastery together for their own sake, the bhiksu is not at fault for eating it.
Question: 'If a bhiksu is looking for a water bottle and mistakenly takes a ghee (clarified butter) bottle, should it be broken or discarded?' The answer is: 'It should not. There are two kinds of touching food where there is no fault in eating: one is when a pure, precept-observing bhiksu touches it by mistake, and the other is when a bhiksu who has broken precepts touches it shamelessly. Both of these are pure.' 'If a bhiksu carries food on the road for the sake of a sramanera or a layperson, and then returns it to the sramanera or layperson. The sramanera or layperson then gives the food to the bhiksu, but the bhiksu does not accept it because the food has been kept overnight together.' The Buddha said: 'If the bhiksu did not intend it for himself beforehand, he may eat the food.'
Question: 'If the water is turbid, should it be drunk?' Answer: 'If there was prior doubt about its cleanliness, it should not be drunk; if there was no prior doubt, it may be drunk.'
Question: 'Is it permissible for a bhiksu who has received ordination to accept food from a bhiksu who has not received ordination?' The answer is: 'It is permissible to eat. It is permissible for a bhiksu who has not received ordination to accept food from a bhiksu who has received ordination.'
Question: 'Is there a case where a bhiksu begs for delicious food and does not commit a pacittiya (expiatory offense)?' Answer: 'Yes! If he begs from relatives, there is no offense.'
Question: 'Besides water, is there a pacittiya offense for using juice containing insects?' Answer: 'Yes! Besides water, if juice containing insects is used, a pacittiya offense is committed according to the number of insects killed.'
Question: 'Is there a case where a bhiksu falls into a major offense by eating such food?' Answer: 'Yes! If it is food offered by a woman pretending to be a man, eating such food results in a major offense.'
Question: 'Is there a case where a bhiksu eats while sitting in a house and does not commit a pacittiya offense?' Answer: 'Yes! If the young girl of the house is the host.'
Question: 'Is there a case where a bhiksu eats while forcefully sitting in a house and does not commit a pacittiya offense?' Answer: 'Yes!'
若在童女家強坐是。」
問：「頗比丘自手與裸形梵志食，不得波逸提耶？」答：「有！若與不凈食，若與凈食不凈食雜，不得波逸提。」
問：「頗比丘觀軍發行，不得波逸提耶？」答：「有！若軍中有應死囚殺，觀無常故無罪。」
問：「頗比丘一時作百罪、千罪、過百千罪耶？」答：「有！若比丘瞋意，把沙把小豆、胡豆灑散大眾，隨所著人得罪。」
問：「頗比丘知比丘粗罪，故覆藏乃至一宿，不得波夜提耶？」答：「有！若覆先破戒、若賊住若先來白衣、若諸擯人、不共住人、種種不共住人，得突吉羅。」
問：「頗比丘語他比丘言：『來至諸家，我是中令與汝多美飲食。』是比丘后不使與，作是言：『汝長老還去，我不樂與汝共坐起言語，我樂獨坐起言語。』驅是比丘故欲令乃至小許時得惱，以是因緣不異者，不得波夜提耶？」答：「有！若天、龍、夜叉、薜荔伽、拘槃茶、毗舍遮、羅剎等非人，受戒作比丘，比丘若驅，突吉羅。又驅余出家者，得突吉羅。」
問：「頗比丘露地可燒物著火中，不得波夜提耶？」答：「有！若比丘以蘇油、胡麻、小豆、磨沙豆著火中，得突吉羅。」
問：「頗比丘如法僧事與欲已，后還說過，不得波夜提耶？」答：「有！若
【現代漢語翻譯】 現代漢語譯本 問：如果（比丘）在童女（未婚女子）家強行坐下，是波逸提耶（一種戒律）嗎？ 答：是的。
問：如果比丘親手給裸形外道（梵志）食物，不會觸犯波逸提耶？ 答：會的！如果給予不凈的食物，或者給予乾淨的食物和不乾淨的食物混合物，就不會觸犯波逸提。
問：如果比丘觀看軍隊出發，不會觸犯波逸提耶？ 答：會的！如果軍隊中有應該被處死的囚犯被殺，因為觀看的是無常，所以沒有罪。
問：如果比丘一時之間犯下百罪、千罪、超過百千罪，是這樣嗎？ 答：是的！如果比丘心懷嗔恨，抓起沙子、小豆、胡豆灑向大眾，隨著擊中人而得罪。
問：如果比丘知道其他比丘犯了粗罪，故意隱瞞甚至過了一夜，不會觸犯波逸提耶？ 答：會的！如果隱瞞的是先前已經破戒的人、賊住（冒充比丘的賊）、先前是白衣（在家眾）、被僧團擯棄的人、不與僧團共住的人、各種不與僧團共住的人，會觸犯突吉羅（一種較輕的罪）。
問：如果比丘對其他比丘說：『來我家，我會讓人們給你很多美味的飲食。』這個比丘後來沒有讓人給，反而說：『長老你回去吧，我不喜歡和你一起坐臥言語，我喜歡獨自坐臥言語。』驅趕這個比丘，故意想讓他受到哪怕是很短時間的惱怒，因為這個原因沒有其他不同，不會觸犯波逸提耶？ 答：會的！如果是天（Deva）、龍（Nāga）、夜叉（Yakṣa）、薜荔伽（Piśāca）、拘槃茶（Kumbhāṇḍa）、毗舍遮（Piśāca）、羅剎（Rākṣasa）等非人，受戒成為比丘，比丘如果驅趕他們，會觸犯突吉羅。此外，驅趕其他出家人，會觸犯突吉羅。
問：如果比丘在露天的地方把可以燃燒的東西放在火中，不會觸犯波逸提耶？ 答：會的！如果比丘把酥油、胡麻、小豆、磨沙豆放在火中，會觸犯突吉羅。
問：如果比丘如法地參與僧事，已經同意（與欲）之後，又反過來批評，不會觸犯波逸提耶？ 答：會的！若...
【English Translation】 English version Question: If (a bhikkhu) forcibly sits in the house of a maiden (a virgin girl), is it a pācittiya (an offense)? Answer: Yes.
Question: If a bhikkhu personally gives food to a naked ascetic (Brahmin), does he not incur a pācittiya? Answer: He does! If he gives impure food, or if he gives a mixture of pure and impure food, he does not incur a pācittiya.
Question: If a bhikkhu watches an army marching, does he not incur a pācittiya? Answer: He does! If there are prisoners in the army who are to be executed, there is no offense because he is contemplating impermanence.
Question: Is it possible for a bhikkhu to commit a hundred offenses, a thousand offenses, or more than a hundred thousand offenses at one time? Answer: Yes! If a bhikkhu, with anger in his mind, grabs sand, small beans, or broad beans and scatters them among the assembly, he incurs an offense for each person he hits.
Question: If a bhikkhu knows that another bhikkhu has committed a grave offense and deliberately conceals it, even for one night, does he not incur a pācittiya? Answer: He does! If he conceals someone who has previously broken the precepts, a thief dwelling (pretending to be a bhikkhu), someone who was previously a layman, someone who has been expelled by the Sangha, someone who does not live in communion with the Sangha, or various kinds of people who do not live in communion with the Sangha, he incurs a dukkaṭa (a minor offense).
Question: If a bhikkhu says to another bhikkhu: 'Come to my house, I will have people give you plenty of delicious food.' If this bhikkhu later does not have people give it, but instead says: 'Elder, go back, I do not enjoy sitting, standing, and talking with you, I prefer to sit, stand, and talk alone.' If he drives this bhikkhu away, deliberately wanting to cause him annoyance even for a short time, and there is no other reason, does he not incur a pācittiya? Answer: He does! If a deva (Deva), nāga (Nāga), yakṣa (Yakṣa), piśāca (Piśāca), kumbhāṇḍa (Kumbhāṇḍa), piśāca (Piśāca), rākṣasa (Rākṣasa), or other non-human being takes ordination and becomes a bhikkhu, if a bhikkhu drives them away, he incurs a dukkaṭa. Furthermore, driving away other ordained persons incurs a dukkaṭa.
Question: If a bhikkhu puts flammable material into a fire in an open space, does he not incur a pācittiya? Answer: He does! If a bhikkhu puts ghee, sesame seeds, small beans, or ground sand beans into a fire, he incurs a dukkaṭa.
Question: If a bhikkhu lawfully participates in a Sangha matter, having given his consent (chandas), and then later criticizes it, does he not incur a pācittiya? Answer: He does! If...
受法比丘，與不受法眾僧欲；不受法比丘，與受法眾僧欲，后還說過，得突吉羅。」
問：「若比丘，與未受具戒人共宿二夜，第三夜與女人共宿，得名轉宿不？」答：「不得。女人邊，得波夜提。」
問：「若比丘，與未受具戒人共二宿，第三夜與不能男共宿，得名轉宿不？」答：「不得。不能男邊，得突吉羅。」
問：「若比丘，與未受具戒人共二宿，第三夜與黃門共宿，得名轉宿不？」答：「不得。黃門邊，得突吉羅。」
問：「頗有比丘，與未受具戒人共二宿，第三夜與二根人共宿，得名轉宿不？」答曰：「不得。二根人邊，得突吉羅。」
問：「若比丘，與未受具戒人共二宿，第三夜與擯人共宿，得名轉宿不？」答：「不得。擯人邊，得突吉羅。」
問：「若比丘，與未受具戒人共二宿，第三夜與滅擯沙彌共宿，得名轉宿不？」答：「不得。滅擯沙彌邊，得波夜提。」
問：「若比丘，與未受具戒人共二宿，第三夜與變化沙彌共宿，得名轉宿不？」答：「得。若不知是化人，得突吉羅。若知是化人，無罪。」
問：「比丘，人所有金銀琉璃座處，得坐不？人所有金銀、琉璃器，得食不？」答：「不應坐、不應食。」
問：「比丘，天所有金銀、琉
【現代漢語翻譯】 現代漢語譯本 如果一位已受戒的比丘，想要和未受戒的僧眾一起行動；或者一位未受戒的比丘，想要和已受戒的僧眾一起行動，之後又反悔，會犯突吉羅（Dukkata，輕罪）。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和女人同住，這算轉宿嗎？答：不算。對比丘來說，和女人同住犯波逸提（Payantika，一種罪名）。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和不能男（指性功能不健全的男子）同住，這算轉宿嗎？答：不算。對比丘來說，和不能男同住犯突吉羅。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和黃門（指閹人或性功能不健全者）同住，這算轉宿嗎？答：不算。對比丘來說，和黃門同住犯突吉羅。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和二根人（指同時具有男女兩性性徵的人）同住，這算轉宿嗎？答：不算。對比丘來說，和二根人同住犯突吉羅。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和擯人（指被僧團驅逐的人）同住，這算轉宿嗎？答：不算。對比丘來說，和擯人同住犯突吉羅。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和滅擯沙彌（指被取消沙彌資格的人）同住，這算轉宿嗎？答：不算。對比丘來說，和滅擯沙彌同住犯波逸提。
問：如果一位比丘，和未受具足戒的人同住兩夜，第三夜和變化沙彌（指由變化而來的沙彌）同住，這算轉宿嗎？答：算。如果不知道是變化人，犯突吉羅。如果知道是變化人，無罪。
問：比丘，人所有的金銀琉璃（gold, silver and lapis lazuli）座處，可以坐嗎？人所有的金銀、琉璃器，可以食用嗎？答：不應該坐，不應該食用。
問：比丘，天所有的金銀、琉
【English Translation】 English version If a Bhikkhu (fully ordained monk) intends to act with a Sangha (community of monks) that has not received ordination; or a Bhikkhu who has not received ordination intends to act with a Sangha that has received ordination, and later changes his mind, he commits a Dukkata (minor offense).
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with a woman, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with a woman incurs a Payantika (an offense).
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with an impotent man, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with an impotent man incurs a Dukkata.
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with a eunuch, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with a eunuch incurs a Dukkata.
Question: Is there a case where a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with a hermaphrodite, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with a hermaphrodite incurs a Dukkata.
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with an expelled person, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with an expelled person incurs a Dukkata.
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with a Samanera (novice monk) who has been expelled and deprived of his status, is this considered 'transferred lodging'? Answer: No. For the Bhikkhu, staying with a Samanera who has been expelled incurs a Payantika.
Question: If a Bhikkhu stays with someone who has not received full ordination for two nights, and on the third night stays with a transformed Samanera (a novice monk created through transformation), is this considered 'transferred lodging'? Answer: Yes. If he does not know it is a transformed person, he commits a Dukkata. If he knows it is a transformed person, there is no offense.
Question: Bhikkhus, are they allowed to sit on seats made of gold, silver, or lapis lazuli belonging to others? Are they allowed to eat from utensils made of gold, silver, or lapis lazuli belonging to others? Answer: They should not sit, and they should not eat.
Question: Bhikkhus, the gold, silver, and lapis lazuli belonging to the Devas (gods)...
璃座處，應坐不？」答言：「應坐。」「天上所有金銀琉璃器，應食不？」答言：「應食。」問：「天上金銀、琉璃、車𤦲、馬瑙地，比丘得行不？」答言：「應行。」
問：「頗比丘捉如是寶，得僧伽婆尸沙耶？」答言：「有！若捉寶女，得僧伽婆尸沙。若捉輪寶珠寶，得波夜提。捉化寶，得突吉羅。若知是化，無罪。」
問：「頗比丘不作凈染衣著，不得波夜提耶？」答言：「有！是衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，駱駝毛、牛毛、羖羊毛、若雜織。如是等不凈衣，不作凈染著，得突吉羅。」
問：「頗比丘常洗浴，不得波逸提耶？」答言：「有！若比丘天雨時空地立洗浴無罪。」
問：「若比丘殺惡獸毒蛇等，不得波逸提耶？」答：「得波逸提。若殺余善獸，亦得波逸提。」
問：「頗比丘，故令他疑悔，令是比丘乃至少時生惱，不得波逸提耶？」答：「有！若先破戒、若賊住、先來白衣。除生時受具足戒時，若以餘事令他生疑悔，得突吉羅。」
問：「頗比丘指擊攊他，不得波逸提耶？」答：「有！若指擊攊天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人，得突吉羅。若擊攊身根壞人，得突吉羅。若比丘除水余汁戲，得突吉羅。」
問：
【現代漢語翻譯】 現代漢語譯本 問：在琉璃座上，可以坐嗎？答：可以坐。問：天上所有的金銀琉璃器，可以食用嗎？答：可以食用。問：在天上的金銀、琉璃、車𤦲（一種裝飾品）、瑪瑙地上，比丘可以行走嗎？答：可以行走。 問：如果比丘拿取這樣的寶物，會犯僧伽婆尸沙（僧殘罪）嗎？答：會！如果拿取寶女，得僧伽婆尸沙。如果拿取輪寶珠寶，得波夜提（單墮罪）。拿取變化的寶物，得突吉羅（惡作罪）。如果知道是變化的，就沒有罪。 問：如果比丘不作凈染衣而穿，不會犯波夜提嗎？答：會！如果是經線是乾淨的而緯線不乾淨，或者緯線是乾淨的而經線不乾淨，或者經線和緯線都不乾淨的衣服。不乾淨的，指的是駱駝毛、牛毛、羖羊毛（黑色母山羊的毛）、或者混雜編織的。像這樣不乾淨的衣服，不作凈染而穿，得突吉羅。 問：如果比丘經常洗浴，不會犯波逸提（單墮罪）嗎？答：會！如果比丘在下雨時，在空地上站立洗浴，就沒有罪。 問：如果比丘殺死惡獸、毒蛇等，不會犯波逸提嗎？答：得波逸提。如果殺死其他善良的獸類，也得波逸提。 問：如果比丘故意使他人產生懷疑和後悔，使這個比丘哪怕是稍微生起煩惱，不會犯波逸提嗎？答：會！如果是先前已經破戒的、或者賊住（以盜竊為生的人出家）、先前是白衣（在家之人）。除了出生時和受具足戒時，如果因為其他事情使他人生起懷疑和後悔，得突吉羅。 問：如果比丘用手指敲擊或彈擊他人，不會犯波逸提嗎？答：會！如果用手指敲擊或彈擊天（天神）、龍（龍族）、夜叉（夜叉）、薜荔伽（餓鬼）、拘槃荼（甕形鬼）、毗舍遮（食人鬼）、羅剎（羅剎）等非人，得突吉羅。如果敲擊或彈擊身體殘疾的人，得突吉羅。如果比丘除了水以外，用其他汁液嬉戲，得突吉羅。 問：
【English Translation】 English version Question: Should one sit on a lapis lazuli seat? Answer: One should sit. Question: Should one eat all the gold, silver, and lapis lazuli utensils in the heavens? Answer: One should eat. Question: Can a Bhikshu walk on the gold, silver, lapis lazuli, caru (an ornament), and agate grounds in the heavens? Answer: One should walk. Question: If a Bhikshu takes such a treasure, does he commit a Sanghavasesa (offense requiring initial and subsequent meetings of the Sangha)? Answer: Yes! If he takes a treasure woman, he commits a Sanghavasesa. If he takes a wheel treasure jewel, he commits a Payattika (offense entailing expiation). Taking a transformed treasure incurs a Dukkata (offense of wrong-doing). If he knows it is transformed, there is no offense. Question: If a Bhikshu wears unpurified and undyed clothes, does he not commit a Payattika? Answer: Yes! If the warp of the cloth is pure but the weft is impure, or the weft is pure but the warp is impure, or both the warp and weft are impure. Impure refers to camel hair, cow hair, goat hair, or mixed weaves. Wearing such impure clothes without purifying and dyeing them incurs a Dukkata. Question: If a Bhikshu bathes frequently, does he not commit a Payattika? Answer: Yes! If a Bhikshu stands and bathes in an open space when it is raining, there is no offense. Question: If a Bhikshu kills evil beasts, poisonous snakes, etc., does he not commit a Payattika? Answer: He commits a Payattika. If he kills other virtuous beasts, he also commits a Payattika. Question: If a Bhikshu intentionally causes others to doubt and regret, causing that Bhikshu to have even a little annoyance, does he not commit a Payattika? Answer: Yes! If it is someone who has previously broken the precepts, or a thief-dweller (one who became a monk while being a thief), or was previously a layman. Except for the time of birth and the time of receiving full ordination, if he causes others to doubt and regret through other matters, he commits a Dukkata. Question: If a Bhikshu strikes or flicks another with his finger, does he not commit a Payattika? Answer: Yes! If he strikes or flicks Devas (gods), Nagas (dragons), Yakshas (demons), Pisacas (goblins), Kumbhandas (pot-shaped demons), Pishachas (flesh-eating demons), Rakshasas (ogres), and other non-humans, he commits a Dukkata. If he strikes or flicks someone with damaged sense organs, he commits a Dukkata. If a Bhikshu plays with liquids other than water, he commits a Dukkata. Question:
「頗比丘與女人共宿，不得波逸提耶？」答：「有！若竹林、若樹下與女人共宿，得突吉羅。若與天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人女共宿，得突吉羅。若與大母畜生共宿，得波逸提。若小雌畜生如雞等共宿，得突吉羅。」
問：「頗比丘若自怖、若使人怖他比丘，不得波逸提耶？」答：「有！若怖先破戒、若賊住、若先來白衣。除六事，若以餘事，若自怖、若使入怖他比丘，得突吉羅。若受法比丘，怖不受法比丘；若不受法比丘，怖受法比丘，得突吉羅。」
問：「頗比丘若自藏、若使人藏他比丘衣缽、戶鉤、革屣、針筒等，不得波逸提耶？」答：「有！若藏所禁缽，得突吉羅。若藏所禁衣，得突吉羅。若藏先破戒、若賊住、若先來白衣衣缽等物，得突吉羅。」
問：「頗比丘與他比丘衣，他不歸還取用，不得波逸提耶？」答：「有！若與先破戒、賊住、若先來白衣衣，不歸還取，得突吉羅。」
問：「比丘衣應與何人得作凈耶？」答：「應與五眾：比丘、比丘尼、式叉摩尼、沙彌、沙彌尼。」
問：「應從誰邊受衣？」答：「應從五眾受。」
問：「頗比丘以無根僧伽婆尸沙罪謗他比丘，不得波逸提罪耶？」答：「有！若謗先破戒、若賊住、若先來白衣
【現代漢語翻譯】 現代漢語譯本： 問：『如果比丘與女人同睡，不會觸犯波逸提（Pācittiya，一種戒律罪名）嗎？』答：『會！如果在竹林、樹下與女人同睡，觸犯突吉羅（Dukkata，一種較輕的罪名）。如果與天（Deva，神）、龍（Nāga，蛇神）、夜叉（Yaksa，一種鬼神）、薜荔伽（Pisaca，食人鬼）、拘槃荼（Kumbhāṇḍa，守宮神）、毗舍遮（Piśāca，惡鬼）、羅剎（Rakshasa，羅剎）等非人女同睡，觸犯突吉羅。如果與大型雌性畜生同睡，觸犯波逸提。如果與小型雌性畜生如雞等同睡，觸犯突吉羅。』
問：『如果比丘自己恐嚇，或者指使他人恐嚇其他比丘，不會觸犯波逸提嗎？』答：『會！如果恐嚇先前已破戒者、盜賊、或先來的在家白衣。除了六種情況，如果因為其他事情，自己恐嚇或指使他人恐嚇其他比丘，觸犯突吉羅。如果受具足戒的比丘恐嚇不受具足戒的比丘；如果不受具足戒的比丘恐嚇受具足戒的比丘，觸犯突吉羅。』
問：『如果比丘自己藏匿，或者指使他人藏匿其他比丘的衣缽、門鉤、革屣（鞋子）、針筒等，不會觸犯波逸提嗎？』答：『會！如果藏匿被禁止的缽，觸犯突吉羅。如果藏匿被禁止的衣服，觸犯突吉羅。如果藏匿先前已破戒者、盜賊、或先來的在家白衣的衣缽等物品，觸犯突吉羅。』
問：『如果比丘將衣服給予其他比丘，他不歸還也不取用，不會觸犯波逸提嗎？』答：『會！如果將衣服給予先前已破戒者、盜賊、或先來的在家白衣，不歸還也不取用，觸犯突吉羅。』
問：『比丘的衣服應該交給何人才能使其成為凈物呢？』答：『應該交給五眾：比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的見習出家人）、沙彌尼（Sramanerika，女性的見習出家人）。』
問：『應該從誰那裡接受衣服？』答：『應該從五眾那裡接受。』
問：『如果比丘以無根據的僧伽婆尸沙（Sanghādisesa，僅次於波羅夷的重罪）罪名誹謗其他比丘，不會觸犯波逸提罪嗎？』答：『會！如果誹謗先前已破戒者、盜賊、或先來的在家白衣……』
【English Translation】 English version: Question: 'If a bhikkhu (monk) sleeps with a woman, does he not incur a Pācittiya (an offense requiring confession)?' Answer: 'He does! If he sleeps with a woman in a bamboo grove or under a tree, he incurs a Dukkata (an offense of wrong-doing). If he sleeps with a non-human female such as a Deva (god), Nāga (serpent deity), Yaksa (a type of spirit), Pisaca (flesh-eating demon), Kumbhāṇḍa (a type of spirit), Piśāca (evil spirit), Rakshasa (demon), he incurs a Dukkata. If he sleeps with a large female animal, he incurs a Pācittiya. If he sleeps with a small female animal such as a chicken, he incurs a Dukkata.'
Question: 'If a bhikkhu frightens himself or causes another to frighten another bhikkhu, does he not incur a Pācittiya?' Answer: 'He does! If he frightens someone who has previously broken the precepts, a thief, or a layperson who came earlier. Except for six cases, if for other reasons, he frightens himself or causes another to frighten another bhikkhu, he incurs a Dukkata. If a bhikkhu who has received ordination frightens a bhikkhu who has not received ordination; if a bhikkhu who has not received ordination frightens a bhikkhu who has received ordination, he incurs a Dukkata.'
Question: 'If a bhikkhu hides himself or causes another to hide another bhikkhu's robe, bowl, door hook, leather sandals, needle case, etc., does he not incur a Pācittiya?' Answer: 'He does! If he hides a prohibited bowl, he incurs a Dukkata. If he hides a prohibited robe, he incurs a Dukkata. If he hides the robe, bowl, or other items of someone who has previously broken the precepts, a thief, or a layperson who came earlier, he incurs a Dukkata.'
Question: 'If a bhikkhu gives a robe to another bhikkhu, and he neither returns it nor uses it, does he not incur a Pācittiya?' Answer: 'He does! If he gives a robe to someone who has previously broken the precepts, a thief, or a layperson who came earlier, and it is neither returned nor used, he incurs a Dukkata.'
Question: 'To whom should a bhikkhu's robe be given to make it allowable?' Answer: 'It should be given to the five groups: Bhikkhu (male monastic), Bhikkhuni (female monastic), Siksamana (probationary nun), Sramanera (male novice), Sramanerika (female novice).'
Question: 'From whom should a robe be received?' Answer: 'It should be received from the five groups.'
Question: 'If a bhikkhu accuses another bhikkhu of a Sanghādisesa (an offense requiring a meeting of the Sangha) offense without grounds, does he not incur a Pācittiya offense?' Answer: 'He does! If he accuses someone who has previously broken the precepts, a thief, or a layperson who came earlier...'
，得突吉羅。」
問：「頗比丘與女人共期道行，不得波逸提耶？」答：「有！若與天、龍、夜叉、薜荔伽、拘槃茶、毗舍遮、羅剎等非人女期共道行，得突吉羅。若與不能女人、若二道合一道女人期共道行，得突吉羅。若與化女人期共道行，得突吉羅。若知是化女人，無罪。」
問：「頗比丘與賊眾期共道行，不得波逸提耶？」答：「有！若賊眾是比丘，比丘期共道行，得突吉羅。若天、龍、夜叉、薜荔伽、拘槃荼、毗舍遮、羅剎等非人作賊眾，比丘期共道行，無罪。」
問：「頗比丘與未滿二十歲人受具戒，不得波逸提耶？」答：「有！若與曾嫁式叉摩尼受具戒是也。」
問：「云何名掘地？」答：「掘生地不曾毀壞者是也。又若比丘過夏四月，無病從檀越乞酥，若得，波逸提；若不得，突吉羅。若乞油、蜜、石蜜、姜、椒、蓽茇羅、黑鹽，若得，波逸提；若不得，突吉羅。若乞呵梨勒、阿摩勒、鞞醯勒、多羅耶摩那伽樓、迦盧醯尼，若得不得，突吉羅。」
問：「頗比丘說戒時作是言：『我未學是戒，先當問諸比丘持修多羅、持毗尼、持摩多羅迦者。』不得波逸提耶？」答：「有！若作不凈教故，作如是言：『我不學是戒，先當問持修多羅、持毗尼、持摩多羅伽者。』無罪。若
【現代漢語翻譯】 現代漢語譯本： 問：『如果比丘與女人約定一同行走，不會觸犯波逸提罪嗎？』答：『會觸犯！如果與天（deva，神）、龍（nāga，蛇神）、夜叉（yakṣa，一種鬼神）、薜荔伽（preta，餓鬼）、拘槃茶（kumbhāṇḍa，一種惡鬼）、毗舍遮（piśāca，食肉鬼）、羅剎（rākṣasa，羅剎）等非人女性約定一同行走，會觸犯突吉羅罪。如果與不能算作女人的、或者具有雙性特徵的女人約定一同行走，會觸犯突吉羅罪。如果與變化的女人約定一同行走，會觸犯突吉羅罪。如果知道是變化的女人，則無罪。』 問：『如果比丘與盜賊團伙約定一同行走，不會觸犯波逸提罪嗎？』答：『會觸犯！如果盜賊團伙是比丘，比丘與他們約定一同行走，會觸犯突吉羅罪。如果天（deva，神）、龍（nāga，蛇神）、夜叉（yakṣa，一種鬼神）、薜荔伽（preta，餓鬼）、拘槃茶（kumbhāṇḍa，一種惡鬼）、毗舍遮（piśāca，食肉鬼）、羅剎（rākṣasa，羅剎）等非人組成盜賊團伙，比丘與他們約定一同行走，則無罪。』 問：『如果比丘為未滿二十歲的人授具足戒，不會觸犯波逸提罪嗎？』答：『會觸犯！如果為曾經出嫁的式叉摩尼（śikṣamāṇā，學戒女）授具足戒，也是如此。』 問：『什麼叫做掘地？』答：『挖掘從未被破壞過的土地就是。』又如果比丘在過完夏季四個月后，沒有疾病卻向檀越（dānapati，施主）乞求酥油，如果得到，觸犯波逸提罪；如果得不到，觸犯突吉羅罪。如果乞求油、蜜、石蜜、姜、椒、蓽茇羅（pippalī，一種香料）、黑鹽，如果得到，觸犯波逸提罪；如果得不到，觸犯突吉羅罪。如果乞求呵梨勒（harītakī，訶子，一種藥材）、阿摩勒（āmalaka，庵摩羅果，一種藥材）、鞞醯勒（vibhītaka，毗醯勒，一種藥材）、多羅耶摩那伽樓（taroyamānāgaru，一種香料）、迦盧醯尼（kāluheni，一種香料），無論得到與否，都觸犯突吉羅罪。 問：『如果比丘在說戒時這樣說：『我還沒有學習這條戒律，先要請教那些持修多羅（sūtra，經）、持毗尼（vinaya，律）、持摩多羅迦（mātṛkā，論母）的比丘。』不會觸犯波逸提罪嗎？』答：『會觸犯！如果因為不清凈的教導，而這樣說：『我不學習這條戒律，先要請教那些持修多羅（sūtra，經）、持毗尼（vinaya，律）、持摩多羅迦（mātṛkā，論母）的人。』則無罪。』
【English Translation】 English version: Question: 'If a Bhikṣu (monk) agrees to travel together with a woman, does he not commit a Pācittiya (a type of offense)?' Answer: 'He does! If he agrees to travel together with a non-human female such as a Deva (deva, god), Nāga (nāga, serpent deity), Yakṣa (yakṣa, a type of spirit), Preta (preta, hungry ghost), Kumbhāṇḍa (kumbhāṇḍa, a type of demon), Piśāca (piśāca, flesh-eating ghost), or Rākṣasa (rākṣasa, demon), he commits a Duṣkṛta (a minor offense). If he agrees to travel together with a woman who cannot be considered a woman, or a woman with dual genders, he commits a Duṣkṛta. If he agrees to travel together with a transformed woman, he commits a Duṣkṛta. If he knows it is a transformed woman, there is no offense.' Question: 'If a Bhikṣu (monk) agrees to travel together with a group of thieves, does he not commit a Pācittiya (a type of offense)?' Answer: 'He does! If the group of thieves are Bhikṣus, and a Bhikṣu agrees to travel together with them, he commits a Duṣkṛta (a minor offense). If non-humans such as Devas (deva, god), Nāgas (nāga, serpent deity), Yakṣas (yakṣa, a type of spirit), Pretas (preta, hungry ghost), Kumbhāṇḍas (kumbhāṇḍa, a type of demon), Piśācas (piśāca, flesh-eating ghost), or Rākṣasas (rākṣasa, demon) form a group of thieves, and a Bhikṣu agrees to travel together with them, there is no offense.' Question: 'If a Bhikṣu (monk) ordains someone who is not yet twenty years old with the full monastic vows (Upasampadā), does he not commit a Pācittiya (a type of offense)?' Answer: 'He does! If he ordains a Śikṣamāṇā (śikṣamāṇā, a female trainee monastic) who has been married before with the full monastic vows, it is also the case.' Question: 'What is called digging the ground?' Answer: 'Digging the ground that has never been destroyed before is.' Furthermore, if a Bhikṣu (monk), after spending the four months of summer retreat, without illness, asks a Dānapati (dānapati, benefactor) for ghee, if he obtains it, he commits a Pācittiya (a type of offense); if he does not obtain it, he commits a Duṣkṛta (a minor offense). If he asks for oil, honey, rock sugar, ginger, pepper, Pippalī (pippalī, a type of spice), or black salt, if he obtains it, he commits a Pācittiya; if he does not obtain it, he commits a Duṣkṛta. If he asks for Harītakī (harītakī, a type of medicinal herb), Āmalaka (āmalaka, a type of medicinal fruit), Vibhītaka (vibhītaka, a type of medicinal herb), Taroyamānāgaru (taroyamānāgaru, a type of fragrance), or Kāluheni (kāluheni, a type of fragrance), whether he obtains it or not, he commits a Duṣkṛta.' Question: 'If a Bhikṣu (monk), when reciting the precepts, says this: 『I have not yet learned this precept, I should first ask those Bhikṣus who uphold the Sūtras (sūtra, discourses), uphold the Vinaya (vinaya, monastic discipline), and uphold the Mātṛkās (mātṛkā, matrices or outlines of doctrines).』 Does he not commit a Pācittiya (a type of offense)?' Answer: 'He does! If, because of impure teachings, he says such words: 『I will not learn this precept, I should first ask those who uphold the Sūtras (sūtra, discourses), uphold the Vinaya (vinaya, monastic discipline), and uphold the Mātṛkās (mātṛkā, matrices or outlines of doctrines).』 There is no offense.'
諸受法比丘，遣使語不受法比丘言：『汝來受是五法。』不受法比丘言：『我不能學如是。』無罪。不受法比丘，遣使語受法比丘言：『汝來學我法，舍離五法。』受法比丘言：『我不能學如是。』無罪。」
問：「頗比丘盜聽諸比丘斗亂諍訟，作是念：『是諸比丘所說、我當憶持。』不得波逸提耶？」答：「有！是事是比丘、比丘尼事，比丘、式叉摩尼事，比丘、沙彌事。比丘、沙彌尼事。是中盜聽，得突吉羅。若使畜生往聽，得突吉羅。若使余比丘聽，得突吉羅。若使余比丘聽已還語，得波逸提。」
問：「頗比丘僧事始發默然起去，不得波逸提耶？」答：「有！若發時去即發時還，得突吉羅。」
問：「頗比丘不敬畏他，不得波逸提耶？」答：「有！若諸上座說非法、非善、非佛教，下座言：『此非法、非善、非佛教。』無罪。若下座說法、說善、說佛教，上座言：『此非法、非善、非佛教。』得突吉羅。」
問：「頗比丘過中得飲苦酒不？」答：「若無酒氣、無糟、清凈，得飲。」
問：「若諸根汁、枝汁、莖汁、葉汁、華汁、果汁，是諸汁等，比丘何時應飲？」答：「隨離酒勢時應飲。」
問：「頗比丘過中不白他比丘入聚落，不得波逸提耶？」答：「有！若比丘與
【現代漢語翻譯】 現代漢語譯本 諸位受過具足戒的比丘，派遣使者告訴未受具足戒的比丘說：『你來接受這五種法。』未受具足戒的比丘說：『我不能像這樣學習。』這是沒有罪的。未受具足戒的比丘，派遣使者告訴已受具足戒的比丘說：『你來學習我的法，捨棄那五種法。』已受具足戒的比丘說：『我不能像這樣學習。』這是沒有罪的。
問：『如果有比丘偷聽其他比丘爭鬥吵鬧，並且這樣想：『這些比丘所說的話，我應當記住。』這樣不會犯波逸提罪嗎？』答：『會的！這件事如果是關於比丘、比丘尼的事，比丘、式叉摩尼（Siksamana，預備沙彌尼）的事，比丘、沙彌（Sramanera，沙彌）的事，比丘、沙彌尼（Sramanerika，沙彌尼）的事，在這種情況下偷聽，會犯突吉羅罪。如果讓畜生去聽，會犯突吉羅罪。如果其他比丘去聽，會犯突吉羅罪。如果其他比丘聽了之後又轉告他人，會犯波逸提罪。』
問：『如果有比丘在僧團事務剛開始時，默不作聲地起身離開，這樣不會犯波逸提罪嗎？』答：『會的！如果離開時立刻返回，會犯突吉羅罪。』
問：『如果有比丘不敬畏他人，這樣不會犯波逸提罪嗎？』答：『會的！如果上座比丘說的是非法、非善、非佛教的道理，下座比丘說：『這並非法、非善、非佛教。』這是沒有罪的。如果下座比丘說法、說善、說佛教的道理，上座比丘說：『這並非法、非善、非佛教。』會犯突吉羅罪。』
問：『如果有比丘過了中午飲用苦酒，可以嗎？』答：『如果沒有酒氣、沒有酒糟、清澈乾淨，就可以飲用。』
問：『如果是各種根汁、枝汁、莖汁、葉汁、花汁、果汁，這些汁液等，比丘應該在什麼時候飲用？』答：『應該在脫離酒的效力時飲用。』
問：『如果有比丘過了中午，沒有告知其他比丘就進入村落，這樣不會犯波逸提罪嗎？』答：『會的！如果比丘與
【English Translation】 English version Monks who have received the precepts, send a messenger to monks who have not received the precepts, saying: 'Come and receive these five precepts.' The monks who have not received the precepts say: 'I cannot learn in this way.' There is no offense. Monks who have not received the precepts send a messenger to monks who have received the precepts, saying: 'Come and learn my precepts, abandon those five precepts.' The monks who have received the precepts say: 'I cannot learn in this way.' There is no offense.
Question: 'If a monk eavesdrops on other monks fighting and arguing, thinking: 'I should remember what these monks are saying,' does he not incur a Pacittiya (minor offense requiring confession)?' Answer: 'He does! If the matter concerns monks and nuns, monks and Siksamana (novice nuns in training), monks and Sramanera (novice monks), monks and Sramanerika (novice nuns), eavesdropping in these cases incurs a Dukkata (minor offense). If an animal is sent to listen, it incurs a Dukkata. If another monk listens, it incurs a Dukkata. If another monk listens and then tells others, he incurs a Pacittiya.'
Question: 'If a monk silently gets up and leaves when a Sangha (monastic community) matter is just beginning, does he not incur a Pacittiya?' Answer: 'He does! If he leaves and returns immediately, he incurs a Dukkata.'
Question: 'If a monk does not respect others, does he not incur a Pacittiya?' Answer: 'He does not! If senior monks speak of what is not the Dharma (teachings), not good, not the Buddha's teaching, and junior monks say: 'This is not the Dharma, not good, not the Buddha's teaching,' there is no offense. If junior monks speak of the Dharma, speak of what is good, speak of the Buddha's teaching, and senior monks say: 'This is not the Dharma, not good, not the Buddha's teaching,' they incur a Dukkata.'
Question: 'Is it permissible for a monk to drink bitter wine after midday?' Answer: 'If it has no alcoholic odor, no dregs, and is clear, it is permissible to drink.'
Question: 'When should a monk drink various root juices, branch juices, stem juices, leaf juices, flower juices, fruit juices, and other such juices?' Answer: 'He should drink them when the intoxicating effect of alcohol has worn off.'
Question: 'If a monk enters a village after midday without informing other monks, does he not incur a Pacittiya?' Answer: 'He does not! If the monk is with
擯比丘共住，不白入聚落，得突吉羅。若不受法比丘，與受法比丘共住，不白入聚落，得突吉羅。若受法比丘，與不受法比丘共住，不白入聚落，得突吉羅。若病、若飛去，無罪。若與啞比丘、聾比丘、啞聾比丘共住，不白入聚落，得突吉羅。若比丘在地，不白高處比丘入聚落，得突吉羅。若在高上，不白在地比丘入聚落，得突吉羅。若在界內，不白界外比丘入聚落，得突吉羅。若在界外，不白界內比丘入聚落，得突吉羅。若俱在界內，若坐、若立，不白入聚落，得波逸提。」
問：「入何處不白余比丘，不得波逸提耶？」答曰：「若入三處：若入住處、入阿練若處、若入近聚落僧坊，不須白。」
問：「頗比丘受人請食，前食後行至他家，不得波逸提耶？」答曰：「有！除五種食請，與餘食，不得波逸提。若不凈食、凈食不凈食雜，得突吉羅。若請處食不足，余家求，無罪。」
問：「頗比丘剎利灌頂王，地未了未藏寶，若過門闑、若門闑邊過，不得波逸提耶？」答曰：「有！若過諸天王、諸龍王、諸夜叉王、阿修羅王、迦樓羅王，門闑、門闑邊過，不犯。」
問：「頗比丘說波羅提木叉時言：『我今始知是法半月半月波羅提木叉經中說。』不犯波逸提耶？」答曰：「有！若比丘尼僧說戒
【現代漢語翻譯】 現代漢語譯本： 如果比丘共同居住，沒有告知就進入村落，犯突吉羅（Dukkata，輕罪）。如果未受具足戒的比丘與已受具足戒的比丘共同居住，沒有告知就進入村落，犯突吉羅。如果已受具足戒的比丘與未受具足戒的比丘共同居住，沒有告知就進入村落，犯突吉羅。如果生病或者飛離，則無罪。如果與啞比丘、聾比丘、啞聾比丘共同居住，沒有告知就進入村落，犯突吉羅。如果比丘在低處，沒有告知高處的比丘就進入村落，犯突吉羅。如果在高處，沒有告知低處的比丘就進入村落，犯突吉羅。如果在結界內，沒有告知結界外的比丘就進入村落，犯突吉羅。如果在結界外，沒有告知結界內的比丘就進入村落，犯突吉羅。如果都在結界內，無論是坐著還是站著，沒有告知就進入村落，犯波逸提（Payantika，墮罪）。
問：『進入什麼地方，沒有告知其他比丘，不會犯波逸提呢？』答：『如果進入三種地方：如果進入居住處、進入阿練若（Aranya，寂靜處）處、如果進入靠近村落的僧坊，不需要告知。』
問：『有沒有比丘接受別人請食，先吃了之後又去別人家，不會犯波逸提呢？』答：『有！除了五種食物的邀請，給予其他的食物，不會犯波逸提。如果不凈的食物、乾淨的食物和不乾淨的食物混合，犯突吉羅。如果在被邀請的地方食物不足，去其他人家求取，無罪。』
問：『有沒有比丘在剎利（Ksatriya，貴族）灌頂王，土地沒有平整，沒有埋藏寶藏的地方，如果跨過門檻、或者在門檻邊經過，不會犯波逸提呢？』答：『有！如果跨過諸天王、諸龍王、諸夜叉（Yaksa，夜叉）王、阿修羅（Asura，阿修羅）王、迦樓羅（Garuda，迦樓羅）王，門檻、在門檻邊經過，不犯。』
問：『有沒有比丘在說波羅提木叉（Pratimoksa，戒律）時說：『我現在才知道這個法，在半月半月的波羅提木叉經中說。』不犯波逸提呢？』答：『有！如果是比丘尼僧團說戒。』
【English Translation】 English version: If Bhikkhus (monks) are dwelling together, and enter a village without informing each other, it is an offense of Dukkata (wrongdoing). If a Bhikkhu who has not received ordination dwells with a Bhikkhu who has received ordination, and they enter a village without informing each other, it is an offense of Dukkata. If a Bhikkhu who has received ordination dwells with a Bhikkhu who has not received ordination, and they enter a village without informing each other, it is an offense of Dukkata. If one is sick or flies away, there is no offense. If dwelling with a mute Bhikkhu, a deaf Bhikkhu, or a mute and deaf Bhikkhu, and entering a village without informing each other, it is an offense of Dukkata. If a Bhikkhu is on the ground, and does not inform a Bhikkhu on higher ground before entering a village, it is an offense of Dukkata. If one is on higher ground, and does not inform a Bhikkhu on the ground before entering a village, it is an offense of Dukkata. If one is within the boundary, and does not inform a Bhikkhu outside the boundary before entering a village, it is an offense of Dukkata. If one is outside the boundary, and does not inform a Bhikkhu within the boundary before entering a village, it is an offense of Dukkata. If both are within the boundary, whether sitting or standing, and enter a village without informing each other, it is an offense of Payantika (expiation).
Question: 'Entering what places does not require informing other Bhikkhus to avoid an offense of Payantika?' Answer: 'If entering three places: if entering a dwelling place, entering an Aranya (forest hermitage), or entering a monastery near a village, it is not necessary to inform.'
Question: 'Is there a case where a Bhikkhu, having accepted an invitation to eat, eats first and then goes to another's house, and does not commit an offense of Payantika?' Answer: 'Yes! Except for invitations involving five kinds of food, giving other food, there is no offense of Payantika. If impure food, pure food, and impure food are mixed, it is an offense of Dukkata. If there is not enough food at the place of invitation, seeking it at another's house, there is no offense.'
Question: 'Is there a case where a Bhikkhu, regarding a Ksatriya (warrior caste) king who has been anointed, where the land is not leveled and treasures are not buried, if crossing a threshold or passing by the side of a threshold, does not commit an offense of Payantika?' Answer: 'Yes! If crossing the thresholds of the kings of the Devas (gods), the kings of the Nagas (serpents), the kings of the Yaksas (nature spirits), the kings of the Asuras (demons), the kings of the Garudas (mythical birds), or passing by the side of their thresholds, there is no offense.'
Question: 'Is there a case where a Bhikkhu, when reciting the Pratimoksa (code of monastic discipline), says: 'I have only now learned this rule, which is mentioned in the Pratimoksa recited every half-month,' and does not commit an offense of Payantika?' Answer: 'Yes! If it is the Bhikkhuni (nun) Sangha (community) reciting the precepts.'
時，比丘作是語：『我始知是法半月半月波羅提木叉中說。』得突吉羅。若比丘僧說戒時，比丘尼作是言：『我始知是法半月半月波羅提木叉中說。』得突吉羅。」
問：「頗比丘若骨若齒若角作針筒，不得波逸提耶？」答曰：「有！若為他使人作，得突吉羅。若為他故作自用，得突吉羅。」
問：「頗比丘過八指作床足，不得波逸提耶？」答曰：「有！若以珠腳、牙腳、若尖腳作床足坐，得突吉羅。」
問：「頗比丘以兜羅綿貯褥，若自貯、若使人貯，不得波逸提耶？」答曰：「有！若經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織。以兜羅綿貯，得突吉羅。」
問：「頗比丘作雨浴衣若過量，不得波逸提耶？」答曰：「有！若經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛。若雜織廣長過量作，得突吉羅。」
問：「頗比丘作覆瘡衣廣長過量，不得波逸提耶？」答曰：「有！若經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛。若雜織過量作，得突吉羅。」
問：「頗比丘作尼師檀廣長過量，不得波逸提耶？」答曰：「有！若經凈經不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、
【現代漢語翻譯】 現代漢語譯本：當時，有比丘這樣說：『我才知道這條戒律是在半月半月的波羅提木叉（Pratimoksha，戒經）中宣說的。』 這會犯突吉羅（Dukkata，惡作罪）。如果比丘僧團在誦戒時，有比丘尼這樣說：『我才知道這條戒律是在半月半月的波羅提木叉中宣說的。』 這也會犯突吉羅。
問：『有沒有比丘用骨、牙齒或角製作針筒，而不會犯波逸提（Payantika，墮罪）的？』答：『有！如果為他人制作，會犯突吉羅。如果爲了他人而製作自己使用，也會犯突吉羅。』
問：『有沒有比丘製作超過八指高的床腳，而不會犯波逸提的？』答：『有！如果用珠腳、牙腳或尖腳製作床腳來坐，會犯突吉羅。』
問：『有沒有比丘用兜羅綿（一種柔軟的棉）填充褥子，無論是自己填充還是讓人填充，而不會犯波逸提的？』答：『有！如果經線乾淨而緯線不乾淨，或者緯線乾淨而經線不乾淨，或者兩者都不乾淨。不乾淨的材料是指駱駝毛、牛毛、羖羊毛（母山羊毛）或混紡織物。如果用兜羅綿填充，會犯突吉羅。』
問：『有沒有比丘製作雨浴衣，如果尺寸過大，而不會犯波逸提的？』答：『有！如果經線乾淨而緯線不乾淨，或者緯線乾淨而經線不乾淨，或者兩者都不乾淨。不乾淨的材料是指駱駝毛、牛毛、羖羊毛。如果用混紡織物製作的雨浴衣尺寸過大，會犯突吉羅。』
問：『有沒有比丘製作覆蓋瘡口的衣服，如果尺寸過大，而不會犯波逸提的？』答：『有！如果經線乾淨而緯線不乾淨，或者緯線乾淨而經線不乾淨，或者兩者都不乾淨。不乾淨的材料是指駱駝毛、牛毛、羖羊毛。如果用混紡織物製作的覆蓋瘡口的衣服尺寸過大，會犯突吉羅。』
問：『有沒有比丘製作尼師檀（Nisidana，坐具），如果尺寸過大，而不會犯波逸提的？』答：『有！如果經線乾淨而經線不乾淨，緯線乾淨而經線不乾淨，或者兩者都不乾淨。不乾淨的材料是指駱駝毛、』
【English Translation】 English version: At that time, a Bhikkhu (monk) said: 'I have just learned that this rule is recited in the Patimoksha (code of monastic rules) every half month.' This incurs a Dukkata (wrongdoing). If, when the Bhikkhu Sangha (monastic community) is reciting the precepts, a Bhikkhuni (nun) says: 'I have just learned that this rule is recited in the Patimoksha every half month.' This also incurs a Dukkata.
Question: 'Is there a Bhikkhu who makes a needle case from bone, tooth, or horn, and does not incur a Payantika (offense entailing expiation)?' Answer: 'Yes! If it is made for another person, a Dukkata is incurred. If it is made for another person's use but used by oneself, a Dukkata is incurred.'
Question: 'Is there a Bhikkhu who makes bed legs that are more than eight fingers high, and does not incur a Payantika?' Answer: 'Yes! If bed legs are made with pearl feet, ivory feet, or pointed feet for sitting, a Dukkata is incurred.'
Question: 'Is there a Bhikkhu who fills a mattress with Tula cotton (a soft cotton), whether filling it himself or having someone else fill it, and does not incur a Payantika?' Answer: 'Yes! If the warp is pure and the weft is impure, or the weft is pure and the warp is impure, or both are impure. Impure materials refer to camel hair, cow hair, goat hair, or mixed fabrics. If filled with Tula cotton, a Dukkata is incurred.'
Question: 'Is there a Bhikkhu who makes a rain-bathing cloth, and if it is oversized, does not incur a Payantika?' Answer: 'Yes! If the warp is pure and the weft is impure, or the weft is pure and the warp is impure, or both are impure. Impure materials refer to camel hair, cow hair, goat hair. If made with mixed fabrics and is oversized, a Dukkata is incurred.'
Question: 'Is there a Bhikkhu who makes a wound-covering cloth, and if it is oversized, does not incur a Payantika?' Answer: 'Yes! If the warp is pure and the weft is impure, or the weft is pure and the warp is impure, or both are impure. Impure materials refer to camel hair, cow hair, goat hair. If made with mixed fabrics and is oversized, a Dukkata is incurred.'
Question: 'Is there a Bhikkhu who makes a Nisidana (sitting cloth), and if it is oversized, does not incur a Payantika?' Answer: 'Yes! If the warp is pure and the warp is impure, the weft is pure and the warp is impure, or both are impure. Impure materials refer to camel hair,'
牛毛、羖羊毛。若雜織廣長過量作，得突吉羅。」
問：「頗比丘等佛衣量作衣，不得波逸提耶？」答：「有！若經凈緯不凈、經凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛。若雜織若作，得突吉羅。」(波夜提竟)
問七滅諍法
問：「頗有諍不用七滅法一一滅，得名滅耶？」答：「有！若比丘來欲滅事，事未決斷，即便命終，是事名為滅。又自言：『我是白衣、若沙彌、若非比丘、若不見擯人、不作擯人、不捨惡邪擯人、不共住人、種種不共住人、若賊住人、先來白衣、若不能男。』若言：『犯四重罪：若殺父母、殺阿羅漢、破僧、噁心出佛身血。』若是比丘勤讀誦經、若勤作福業、若勤斷餘事、若遠行、若長病、若到他國不還，是事皆名為滅。又復始發滅是事時，即便命終、若自言：『我是白衣。』乃至到他國不還故，是事皆名為滅。」(七滅諍法竟)◎
十誦律卷第五十三 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十四(第九誦之三)
後秦北印度三藏弗若多羅譯
◎問上第四誦七法
優波離問佛：「若比丘白四羯磨受戒時，不說幾事名，不名受具戒？」答：「若不說四事名，不名受具戒。何等四？一、和上；二
【現代漢語翻譯】 現代漢語譯本： '牛毛、羖羊毛（母山羊的毛）。如果混雜編織，並且織得過分寬大，就會犯突吉羅罪。'
問：'如果比丘等按照佛制定的衣服尺寸製作衣服，就不會犯波逸提耶罪嗎？'答：'會！如果經線是乾淨的，緯線是不乾淨的；或者經線是不乾淨的，緯線是乾淨的；或者經線和緯線都不乾淨。不乾淨的材料指的是駱駝毛、牛毛、羖羊毛。如果混雜編織或製作，就會犯突吉羅罪。'（波夜提罪完）
問七滅諍法
問：'如果發生爭端，不使用七滅諍法中的每一種方法來平息，可以算作平息了嗎？'答：'可以！如果比丘前來想要平息爭端，但事情還沒有解決，他就去世了，這件事就算作平息。或者他自己說：『我是白衣（在家信徒）、沙彌（未受具足戒的出家人）、不是比丘（受過具足戒的出家人）、是被擯棄的人、是不應該被擯棄的人、是不捨棄邪見的被擯棄的人、是不與僧團共住的人、是種種不與僧團共住的人、是賊住人（冒充比丘的賊人）、以前是白衣、是不能人道的男人。』或者說：『我犯了四重罪：殺父母、殺阿羅漢（已證悟的人）、破壞僧團、惡意使佛陀流血。』如果這個比丘勤奮地讀誦經典、勤奮地做善事、勤奮地斷除其他事情、要遠行、長期生病、或者去了其他國家不回來，這些事情都算作平息。又或者剛開始要平息這件事的時候，他就去世了，或者他自己說：『我是白衣。』乃至到他國不回來，這些事情都算作平息。'（七滅諍法完）
《十誦律》卷第五十三 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第五十四（第九誦之三）
後秦北印度三藏弗若多羅譯
問上第四誦七法
優波離（佛陀十大弟子之一，持戒第一）問佛：'如果比丘在白四羯磨（一種僧團儀式）受戒時，不說幾件事的名字，就不算受了具足戒？'答：'如果不說四件事的名字，就不算受了具足戒。哪四件事？一、和上（受戒的親教師）；二'
【English Translation】 English version: 'Cow hair, goat hair (hair of a female goat). If mixed and woven, and made excessively wide, one commits a dukkhata offense.'
Question: 'If a Bhikkhu (Buddhist monk) makes robes according to the measurements prescribed by the Buddha, does he not commit a Pacittiya offense?' Answer: 'He does! If the warp is clean and the weft is unclean; or the warp is unclean and the weft is clean; or both the warp and the weft are unclean. Unclean materials refer to camel hair, cow hair, and goat hair. If mixed and woven or made, one commits a dukkhata offense.' (End of Pacittiya)
Question on the Seven Methods of Settling Disputes
Question: 'If there is a dispute, and not every one of the Seven Methods of Settling Disputes is used to resolve it, can it be considered settled?' Answer: 'It can! If a Bhikkhu comes wanting to settle a matter, but the matter is not resolved, and he then dies, this matter is considered settled. Or he himself says: 『I am a layman (householder), a Sramanera (novice monk), not a Bhikkhu (fully ordained monk), a person who has been expelled, a person who should not be expelled, a person who does not abandon wrong views and has been expelled, a person who does not live with the Sangha (monastic community), a person who in various ways does not live with the Sangha, a thief living as a monk (a thief impersonating a Bhikkhu), formerly a layman, or a man who is incapable of sexual activity.』 Or he says: 『I have committed the four major offenses: killing my parents, killing an Arhat (enlightened being), causing a schism in the Sangha, or maliciously drawing blood from the Buddha.』 If this Bhikkhu diligently recites the scriptures, diligently performs meritorious deeds, diligently abandons other matters, is about to travel far away, is chronically ill, or goes to another country and does not return, these matters are all considered settled. Or when he just begins to settle the matter, he dies, or he himself says: 『I am a layman,』 up to going to another country and not returning, these matters are all considered settled.' (End of the Seven Methods of Settling Disputes)
Vinaya in Ten Recitations, Scroll 53 Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations
Vinaya in Ten Recitations, Scroll 54 (Third of the Ninth Recitation)
Translated by Tripitaka Punyatara from Northern India of the Later Qin Dynasty
Question on the Seven Dharmas of the Fourth Recitation Above
Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha: 'If a Bhikkhu, during the white four-kamma (a type of Sangha ceremony) ordination, does not mention the names of several things, is he not considered to have received full ordination?' Answer: 'If he does not mention the names of four things, he is not considered to have received full ordination. What are the four things? First, the Upajjhaya (preceptor); second,'
、眾僧；三、求受戒人；四、羯磨。不說是四事名，不名受具戒；若說是四名，得名受具戒。又復不說三事名，不名受具戒。何等三？一、眾僧；二、求受戒人；三、羯磨。不說是三名，不名受具戒；說是三名，得名受具戒。又復不說二事名，不名受具戒。何等二？一、求受具戒人；二、羯磨。不說是二名，不名受具戒；若說是二名，得名受具戒。」
問：「頗有比丘四人界內一時受具戒，得名為受戒耶？」答：「有！若四處展轉與欲得。」
問：「若諸比丘，與拘耶尼人受戒，是人得名受戒不？」答：「得名受戒，與受具戒人得罪。弗婆提人亦如是。」
問：「若諸比丘，與郁單越人受戒，是人得受戒不？」答：「不得。彼無所屬故。」
問：「若諸比丘與先破戒人受戒，是人得受戒不？」答：「不得。」
問：「若諸比丘與賊住人受戒，是人得戒不？」答：「不得。」
問：「若諸比丘與無和上人受戒，得受戒不？」答：「是人得受戒，說羯磨人、眾僧得罪。」「若諸比丘與啞人受戒，是人得受戒不？」答：「不得。」「若諸比丘與聾人受戒，得受戒不？」答：「不得。」「若與啞聾人受戒，得受戒不？」答：「不得。」
問：「若以啞人足數受戒，得受戒不？」答
【現代漢語翻譯】 現代漢語譯本 問：如果不如實說出四件事的名字，就不能稱為受具足戒；如果如實說出這四件事的名字，才能稱為受具足戒。這四件事是什麼？一、僧眾；二、求受戒人；三、羯磨（karma，儀式）。如果不如實說出這四件事的名字，就不能稱為受具足戒；如果如實說出這四件事的名字，才能稱為受具足戒。又如果不如實說出三件事的名字，就不能稱為受具足戒。這三件事是什麼？一、僧眾；二、求受戒人；三、羯磨（karma，儀式）。如果不如實說出這三件事的名字，就不能稱為受具足戒；如果如實說出這三件事的名字，才能稱為受具足戒。又如果不如實說出兩件事的名字，就不能稱為受具足戒。這兩件事是什麼？一、求受具足戒人；二、羯磨（karma，儀式）。如果不如實說出這兩件事的名字，就不能稱為受具足戒；如果如實說出這兩件事的名字，才能稱為受具足戒。
問：如果在同一結界內，有比丘四人同時為他人授具足戒，這樣算是受戒嗎？答：算！如果這四個人在不同地方，通過互相表達意願的方式來完成授戒，就算數。
問：如果比丘為拘耶尼（Kuru，地名）人授戒，這個人算是受戒了嗎？答：算是受戒，但為他授戒的比丘和受戒人都有罪過。為弗婆提（Purvavideha，東勝身洲）人授戒也是一樣。
問：如果比丘為郁單越（Uttarakuru，北俱盧洲）人授戒，這個人算是受戒了嗎？答：不算。因為他們沒有歸屬感。
問：如果比丘為先前已經破戒的人授戒，這個人算是受戒了嗎？答：不算。
問：如果比丘為賊住人授戒，這個人算是受戒了嗎？答：不算。
問：如果比丘為沒有和上（Upadhyaya，親教師）的人授戒，這個人算是受戒了嗎？答：這個人算是受戒，但主持羯磨（karma，儀式）的人和僧眾有罪過。如果比丘為啞巴授戒，這個人算是受戒了嗎？答：不算。如果比丘為聾子授戒，這個人算是受戒了嗎？答：不算。如果為又聾又啞的人授戒，這個人算是受戒了嗎？答：不算。
問：如果把啞巴算在受戒人數之內，這樣算是受戒嗎？答
【English Translation】 English version Question: If the names of the four things are not stated truthfully, it is not called receiving the full precepts; if the names of these four things are stated truthfully, it is called receiving the full precepts. What are these four things? 1. The Sangha (community of monks); 2. The person seeking ordination; 3. Karma (ritual). If the names of these four things are not stated truthfully, it is not called receiving the full precepts; if the names of these four things are stated truthfully, it is called receiving the full precepts. Furthermore, if the names of three things are not stated truthfully, it is not called receiving the full precepts. What are these three things? 1. The Sangha (community of monks); 2. The person seeking ordination; 3. Karma (ritual). If the names of these three things are not stated truthfully, it is not called receiving the full precepts; if the names of these three things are stated truthfully, it is called receiving the full precepts. Furthermore, if the names of two things are not stated truthfully, it is not called receiving the full precepts. What are these two things? 1. The person seeking full ordination; 2. Karma (ritual). If the names of these two things are not stated truthfully, it is not called receiving the full precepts; if the names of these two things are stated truthfully, it is called receiving the full precepts.
Question: If four Bhikkhus (monks) within the same boundary simultaneously administer the full precepts, is it considered ordination? Answer: Yes! If the four individuals are in different locations and express their consent to each other, it counts.
Question: If Bhikkhus (monks) administer the precepts to a person from Kuru (Kuru, a place name), is that person considered ordained? Answer: It is considered ordination, but the Bhikkhus (monks) who administered the precepts and the person receiving the precepts are at fault. It is the same for a person from Purvavideha (Purvavideha, Eastern Videha Continent).
Question: If Bhikkhus (monks) administer the precepts to a person from Uttarakuru (Uttarakuru, Northern Kuru Continent), is that person considered ordained? Answer: No. Because they have no sense of belonging.
Question: If Bhikkhus (monks) administer the precepts to a person who has previously broken the precepts, is that person considered ordained? Answer: No.
Question: If Bhikkhus (monks) administer the precepts to a 'thief-dweller', is that person considered ordained? Answer: No.
Question: If Bhikkhus (monks) administer the precepts to a person without an Upadhyaya (Upadhyaya, preceptor), is that person considered ordained? Answer: That person is considered ordained, but the person who recites the Karma (karma, ritual) and the Sangha (community of monks) are at fault. If Bhikkhus (monks) administer the precepts to a mute person, is that person considered ordained? Answer: No. If Bhikkhus (monks) administer the precepts to a deaf person, is that person considered ordained? Answer: No. If the precepts are administered to a person who is both deaf and mute, is that person considered ordained? Answer: No.
Question: If a mute person is counted in the number of people receiving ordination, is it considered ordination? Answer:
：「不得。」「若以聾人足數受具戒，得受戒不？」答曰：「不得。」「若以聾人、啞聾人足數受戒，得受戒不？」答：「不得。」
問：「養兒欲出家，應問何母？」答：「應問所養母。」
問：「如佛所言：『父母不聽不得出家受戒。』頗有父母不聽得出家受具戒耶？」答：「有！若父母是畜生得。」
問：「如佛所說：『故殺父母人不得出家受戒，若出家受戒應滅擯。』頗有殺父母人，諸比丘與受戒，是人得受戒耶？」答：「有！若殺畜生父母，又復若異想異因緣殺父母，是人得受戒，不應滅擯。」
問：「如佛所說：『欲出家人二時白眾僧：出家時、剃髮時。』頗不二時白得出家受戒耶？」答：「有！若是人父母是畜生。」
問：「如佛所言：『污比丘尼人不得出家受戒，若出家受戒應滅擯。』頗有污比丘尼人，諸比丘與受戒，是人得出家受戒耶？」答：「有！若八人以八事污比丘尼，比丘尼名污，是八人不名污比丘尼。又復一人以八事污比丘尼，比丘尼名污，是人不名污比丘尼。」
問：「如佛所言：『賊住人不應出家受戒，若出家受戒應滅擯。』幾種名賊住？」答：「若比丘於四波羅夷中隨所破，入眾僧中，聽白羯磨、白二羯磨、白四羯磨、作布薩自恣、聽十四人
【現代漢語翻譯】 現代漢語譯本 問：『如果用聾子湊足人數來接受具足戒，可以受戒嗎？』回答說：『不可以。』『如果用聾子、啞巴聾子湊足人數來受戒，可以受戒嗎？』回答：『不可以。』 問：『想要讓養子出家，應該問哪個母親？』回答：『應該問養母。』 問：『如佛所說：『父母不允許，不得出家受戒。』難道有父母不允許卻能出家受具足戒的情況嗎？』回答：『有！如果父母是畜生就可以。』 問：『如佛所說：『故意殺害父母的人不得出家受戒，如果出家受戒應該驅逐。』難道有殺害父母的人，眾比丘給他受戒，這個人能得到受戒嗎？』回答：『有！如果殺害的是畜生父母，或者因為不同的想法和因緣殺害父母，這個人可以得到受戒，不應該驅逐。』 問：『如佛所說：『想要出家的人，要兩次稟告僧眾：出家時、剃髮時。』難道有不兩次稟告就能出家受戒的情況嗎？』回答：『有！如果這個人的父母是畜生。』 問：『如佛所說：『玷污比丘尼的人不得出家受戒，如果出家受戒應該驅逐。』難道有玷污比丘尼的人，眾比丘給他受戒，這個人能得到出家受戒嗎？』回答：『有！如果八個人用八種方式玷污比丘尼，比丘尼被稱為被玷污，這八個人不被稱為玷污比丘尼的人。又或者一個人用八種方式玷污比丘尼，比丘尼被稱為被玷污，這個人不被稱為玷污比丘尼的人。』 問：『如佛所說：『賊住（thief dwelling）的人不應該出家受戒，如果出家受戒應該驅逐。』哪幾種情況叫做賊住？』回答：『如果比丘犯了四波羅夷（four pārājikas）中的任何一條，進入僧眾中，聽取白羯磨（formal act requiring one announcement）、白二羯磨（formal act requiring one announcement and one motion）、白四羯磨（formal act requiring one announcement and three motions），參加布薩（uposatha，懺悔儀式）自恣（pravāraṇā，僧眾互相指出過失的儀式），聽取十四人
【English Translation】 English version 'It is not allowed.' 'If using deaf people to make up the number for receiving the full precepts, is it permissible to receive the precepts?' The answer is: 'It is not allowed.' 'If using deaf people, deaf-mute people to make up the number for receiving the precepts, is it permissible to receive the precepts?' The answer is: 'It is not allowed.' Question: 'If wanting an adopted son to become a monk, which mother should be asked?' Answer: 'The adoptive mother should be asked.' Question: 'As the Buddha said: 'Without parental consent, one cannot become a monk and receive the precepts.' Is there a case where one can become a monk and receive the full precepts without parental consent?' Answer: 'Yes! If the parents are animals.' Question: 'As the Buddha said: 'A person who intentionally kills their parents cannot become a monk and receive the precepts; if they become a monk and receive the precepts, they should be expelled.' Is there a case where a person who has killed their parents, the monks give them the precepts, and this person can receive the precepts?' Answer: 'Yes! If they killed animal parents, or if they killed their parents due to different thoughts and causes, this person can receive the precepts and should not be expelled.' Question: 'As the Buddha said: 'A person who wants to become a monk should inform the Sangha (community of monks) twice: at the time of ordination and at the time of shaving the head.' Is there a case where one can become a monk and receive the precepts without informing twice?' Answer: 'Yes! If the person's parents are animals.' Question: 'As the Buddha said: 'A person who defiles a Bhikkhuni (nun) cannot become a monk and receive the precepts; if they become a monk and receive the precepts, they should be expelled.' Is there a case where a person who defiles a Bhikkhuni, the monks give them the precepts, and this person can become a monk and receive the precepts?' Answer: 'Yes! If eight people defile a Bhikkhuni in eight ways, the Bhikkhuni is called defiled, but these eight people are not called defilers of the Bhikkhuni. Or if one person defiles a Bhikkhuni in eight ways, the Bhikkhuni is called defiled, but this person is not called a defiler of the Bhikkhuni.' Question: 'As the Buddha said: 'A thief dwelling person should not become a monk and receive the precepts; if they become a monk and receive the precepts, they should be expelled.' What are the types of people called thief dwelling?' Answer: 'If a Bhikkhu breaks any of the four pārājikas (four defeats), enters the Sangha, listens to the white karma (formal act requiring one announcement), white two karma (formal act requiring one announcement and one motion), white four karma (formal act requiring one announcement and three motions), participates in the uposatha (懺悔儀式, day of confession) and pravāraṇā (僧眾互相指出過失的儀式, invitation), listens to the fourteen
羯磨，亦名賊住。」
問：「如佛言：『越濟人不得出家受戒，若出家受戒應滅擯。』云何名越濟人？」答：「若比丘不捨戒入外道，作外道相、說外道見、受外道業是也。」
問：「如佛所言：『殺阿羅漢人不應出家受戒，若出家受戒應滅擯。』頗殺阿羅漢人，諸比丘與受戒，是人得出家受戒耶？」答：「有！若殺阿羅漢，不得五逆罪者是。」
問：「求受戒人在地，與受戒人在高上，得名受戒不？」答：「不得。」「求受戒人在高上，與受戒人在地，得名受戒不？」答：「不得。」「求受戒人在界內，與受戒人在界外，得名受戒不？」答：「不得。」「求受戒人在界外，與受戒人在界內，得名受戒不？」答：「不得。若求受戒人與受戒人，俱在界內若坐、若立，得名受戒。」
問：「諸比丘在地，足數人在高上與受戒，得名受戒不？」答：「不得。」「諸比丘在高上，足數人在地與受戒，得名受戒不？」答：「不得。」「諸比丘在界內，足數人在界外與受戒，得名受戒不？」答：「不得。」「諸比丘在界外，足數人在界內與受戒，得名受戒不？」答：「不得。諸比丘足數人，俱在界內若坐、若立與受戒，得名受戒。」
問：「頗有一人在四住處中，諸比丘與受戒，得名受戒耶？」
【現代漢語翻譯】 現代漢語譯本：『羯磨（Karma），也叫做賊住。』
問：『如佛所說：『越濟人不得出家受戒，若出家受戒應滅擯。』什麼是越濟人？』答：『如果比丘不捨棄戒律而加入外道，做出外道的行為，宣說外道的見解，接受外道的業報，就是越濟人。』
問：『如佛所言：『殺阿羅漢（Arhat，已證得涅槃的聖者）不應出家受戒，若出家受戒應滅擯。』如果有人殺了阿羅漢，但諸位比丘仍然給他授戒，這個人能出家受戒嗎？』答：『可以！如果殺阿羅漢的人，沒有犯五逆罪，就可以。』
問：『求受戒的人在地上，授戒的人在高處，這樣算受戒嗎？』答：『不算。』『求受戒的人在高處，授戒的人在地上，這樣算受戒嗎？』答：『不算。』『求受戒的人在結界內，授戒的人在結界外，這樣算受戒嗎？』答：『不算。』『求受戒的人在結界外，授戒的人在結界內，這樣算受戒嗎？』答：『不算。如果求受戒的人和授戒的人，都在結界內，無論是坐著還是站著，都算受戒。』
問：『諸位比丘在地上，足夠數量的人在高處授戒，這樣算受戒嗎？』答：『不算。』『諸位比丘在高處，足夠數量的人在地上授戒，這樣算受戒嗎？』答：『不算。』『諸位比丘在結界內，足夠數量的人在結界外授戒，這樣算受戒嗎？』答：『不算。』『諸位比丘在結界外，足夠數量的人在結界內授戒，這樣算受戒嗎？』答：『不算。諸位比丘足夠數量的人，都在結界內，無論是坐著還是站著授戒，這樣才算受戒。』
問：『如果有一個人在四種住處中，諸位比丘給他授戒，這樣算受戒嗎？』
【English Translation】 English version: 'Karma, also known as 'thief dwelling'.'
Question: 'As the Buddha said: 'A person who has transgressed the precepts should not be ordained; if ordained, they should be expelled.' What is a 'person who has transgressed the precepts'?' Answer: 'If a Bhikkhu (monk) does not abandon the precepts and joins a heretical path, adopts heretical practices, professes heretical views, and engages in heretical actions, that is a 'person who has transgressed the precepts'.'
Question: 'As the Buddha said: 'One who has killed an Arhat (Arhat, a perfected being who has attained Nirvana) should not be ordained; if ordained, they should be expelled.' If someone has killed an Arhat, but the Bhikkhus (monks) still ordain him, can this person be ordained?' Answer: 'Yes! If the person who killed the Arhat has not committed any of the five heinous offenses, then they can be ordained.'
Question: 'If the person seeking ordination is on the ground, and the person giving ordination is on a higher level, is this considered ordination?' Answer: 'No.' 'If the person seeking ordination is on a higher level, and the person giving ordination is on the ground, is this considered ordination?' Answer: 'No.' 'If the person seeking ordination is within the boundary, and the person giving ordination is outside the boundary, is this considered ordination?' Answer: 'No.' 'If the person seeking ordination is outside the boundary, and the person giving ordination is within the boundary, is this considered ordination?' Answer: 'No. If both the person seeking ordination and the person giving ordination are within the boundary, whether sitting or standing, it is considered ordination.'
Question: 'If the Bhikkhus (monks) are on the ground, and a sufficient number of people are on a higher level giving ordination, is this considered ordination?' Answer: 'No.' 'If the Bhikkhus (monks) are on a higher level, and a sufficient number of people are on the ground giving ordination, is this considered ordination?' Answer: 'No.' 'If the Bhikkhus (monks) are within the boundary, and a sufficient number of people are outside the boundary giving ordination, is this considered ordination?' Answer: 'No.' 'If the Bhikkhus (monks) are outside the boundary, and a sufficient number of people are within the boundary giving ordination, is this considered ordination?' Answer: 'No. If a sufficient number of Bhikkhus (monks) are all within the boundary, whether sitting or standing giving ordination, then it is considered ordination.'
Question: 'If a person is in one of the four abodes, and the Bhikkhus (monks) give him ordination, is this considered ordination?'
答：「得。若床榻材木連線四界與受戒，得名受戒。」
問：「頗有一足數人在四住處中與受戒，得名受戒耶？」答：「有！若床榻材木連線四界與受戒，得名受戒。」(受戒法竟)
問布薩法
優波離問佛：「若比丘于眾僧前與欲，誰應與說？」答：「諸比丘隨意與說。」
問：「若僧坊近聚落，齊幾名不失衣？」答：「齊聚落界外。」
問：「諸比丘于先無僧坊聚落中，起僧坊未結界，齊幾名為界？」答：「齊是聚落界通行處。」
問：「若比丘無聚落阿練若處，始起僧坊未結界，是中齊幾名為界？」答：「面齊一拘盧舍，是中諸比丘，應一處和合說波羅提木叉作諸羯磨。是中諸比丘，不應別布薩別羯磨。若別布薩別羯磨，一切諸比丘得罪。」
問：「說戒人在地，諸比丘在高上，得名布薩不？」答：「不得說戒。」「人在高上，諸比丘在地，得名布薩不？」答：「不得說戒。」「人在界內，諸比丘在界外，得名布薩不？」答：「不得說戒。」「人在界外，諸比丘在界內，得名布薩不？」答：「不得。若說戒人、諸比丘俱在界內，若坐、若立，得名布薩。」
問：「若諸比丘夜垂過，諸比丘憶念：『今日布薩。』諸比丘當說波羅提木叉不？」答：「不應說。若
【現代漢語翻譯】 現代漢語譯本 答：『可以。如果床榻的木材連線了四界（Sima，結界的邊界）並舉行了受戒儀式，就可以稱為受戒。』 問：『是否有一足數（指達到僧團人數要求）的人在四住處（指比丘居住的四種場所）中舉行受戒儀式，就可以稱為受戒呢？』答：『有！如果床榻的木材連線了四界（Sima，結界的邊界）並舉行了受戒儀式，就可以稱為受戒。』（受戒法完畢） 問布薩法（Uposatha，說戒儀式） 優波離（Upali，佛陀的弟子）問佛：『如果有比丘在僧眾面前給予同意，誰應該為他們說戒呢？』答：『諸位比丘可以隨意為他們說戒。』 問：『如果僧坊（Sangharama，僧院）靠近村落，距離多遠才算不失去衣（指不違反戒律）呢？』答：『到達村落的邊界之外。』 問：『如果諸位比丘在先前沒有僧坊的村落中，開始建造僧坊但尚未結界（Sima bandhana，設定結界），多遠可以算作結界呢？』答：『到達村落邊界的通行之處。』 問：『如果比丘們在沒有村落的阿練若（Aranya，寂靜處）處，開始建造僧坊但尚未結界，這裡多遠可以算作結界呢？』答：『周圍一拘盧舍（約合現代距離單位）的範圍，這裡的比丘們應該在一處和合說波羅提木叉（Pratimoksha，戒律），舉行各種羯磨（Karma，僧事）。這裡的比丘們不應該分別舉行布薩（Uposatha，說戒儀式）和羯磨（Karma，僧事）。如果分別舉行布薩和羯磨，所有的比丘都會犯戒。』 問：『說戒人在地上，諸位比丘在高處，可以稱為布薩（Uposatha，說戒儀式）嗎？』答：『不可以進行說戒。』『人在高處，諸位比丘在地上，可以稱為布薩（Uposatha，說戒儀式）嗎？』答：『不可以進行說戒。』『人在結界內，諸位比丘在結界外，可以稱為布薩（Uposatha，說戒儀式）嗎？』答：『不可以進行說戒。』『人在結界外，諸位比丘在結界內，可以稱為布薩（Uposatha，說戒儀式）嗎？』答：『不可以。如果說戒人和諸位比丘都在結界內，無論是坐著還是站著，都可以稱為布薩。』 問：『如果諸位比丘在夜晚過去後，諸位比丘憶念：『今天應該舉行布薩（Uposatha，說戒儀式）。』諸位比丘應該說波羅提木叉（Pratimoksha，戒律）嗎？』答：『不應該說。』
【English Translation】 English version Answer: 'Yes. If the wood of the bed is connected to the four boundaries (Sima, boundary of the consecrated ground) and the ordination ceremony is held, it can be called ordination.' Question: 'Can it be called ordination if a sufficient number of people (referring to meeting the quorum of the Sangha) hold the ordination ceremony in the four dwelling places (referring to the four places where monks reside)?' Answer: 'Yes! If the wood of the bed is connected to the four boundaries (Sima, boundary of the consecrated ground) and the ordination ceremony is held, it can be called ordination.' (End of the ordination procedure) Question about the Uposatha (observance day) procedure Upali (a disciple of the Buddha) asked the Buddha: 'If a monk gives his consent in front of the Sangha, who should recite the precepts for them?' Answer: 'The monks can recite the precepts for them at will.' Question: 'If the Sangharama (monastery) is close to a village, how far away is considered not losing the robe (referring to not violating the precepts)?' Answer: 'Beyond the boundary of the village.' Question: 'If the monks start building a Sangharama (monastery) in a village where there was no Sangharama before, and the boundary has not yet been consecrated (Sima bandhana, setting the boundary), how far can be considered the boundary?' Answer: 'To the place where the village boundary is passable.' Question: 'If the monks start building a Sangharama in an Aranya (Aranya, quiet place) where there is no village, and the boundary has not yet been consecrated, how far can be considered the boundary here?' Answer: 'The area around one krosa (approximately a modern unit of distance), where the monks should gather in one place to recite the Pratimoksha (code of monastic discipline) and perform various Karma (monastic affairs). The monks here should not hold separate Uposatha (observance day) and Karma (monastic affairs). If separate Uposatha and Karma are held, all the monks will be guilty of offenses.' Question: 'If the person reciting the precepts is on the ground and the monks are on a high place, can it be called Uposatha (observance day)?' Answer: 'Recitation of the precepts cannot be performed.' 'If the person is on a high place and the monks are on the ground, can it be called Uposatha (observance day)?' Answer: 'Recitation of the precepts cannot be performed.' 'If the person is inside the boundary and the monks are outside the boundary, can it be called Uposatha (observance day)?' Answer: 'Recitation of the precepts cannot be performed.' 'If the person is outside the boundary and the monks are inside the boundary, can it be called Uposatha (observance day)?' Answer: 'No. If the person reciting the precepts and the monks are both inside the boundary, whether sitting or standing, it can be called Uposatha.' Question: 'If the monks remember after the night has passed: 'Today we should hold the Uposatha (observance day).' Should the monks recite the Pratimoksha (code of monastic discipline)?' Answer: 'They should not recite it.'
說波羅提木叉竟，諸比丘不成布薩。」
問：「若比丘受他清凈已出界，得何罪？」答：「得突吉羅。」
問：「誰應教授比丘尼？」答：「舊比丘。」
問：「若眾僧壞為二部，比丘尼應從何部教授？」答：「隨說如法者。若無說如法者，闥利吒比丘應出界外教授比丘尼。」
問：「若諸比丘舍界，不離衣界亦舍不？」答：「亦舍。」「若舍不離衣界，大界亦舍不？」答：「不捨。」
問：「若先界不捨，更得結界若大、若小不？」答：「不得。」
問：「若諸比丘布薩時，說戒序及四波羅夷乃至七滅諍法，一切僧得名說波羅提木叉布薩不？」答言：「得。」
問：「如佛所言：『有一住處，布薩說戒時，諸比丘非法別眾、非法和合眾、如法別眾、如法和合眾。』世尊！云何非法別眾說戒？」答言：「諸比丘別為二部，不如法說戒，所應說事不說、誰應說而不說，乃至所應說而不說，是名非法別眾說波羅提木叉。」「云何非法和合眾說波羅提木叉？」答：「諸比丘一心和合不如法說戒，所應說事不說、誰應說而不說，乃至所應說而不說，是名非法和合眾說波羅提木叉。」「云何如法別眾說波羅提木叉？」答：「諸比丘別為二部如法說戒，所應說事而說、誰應說而說，乃
【現代漢語翻譯】 現代漢語譯本：說完《波羅提木叉》（Pratimoksha，戒律），眾比丘不能舉行布薩（Posadha，齋戒）。
問：『如果比丘接受了他人的清凈（指懺悔）後走出界外，會犯什麼罪？』答：『犯突吉羅（Dukkata，惡作罪）。』
問：『應該由誰來教授比丘尼（Bhikkhuni，女出家人）？』答：『資歷較老的比丘（Bhikkhu，男出家人）。』
問：『如果僧團（Sangha，僧侶團體）分裂成兩派，比丘尼應該從哪一派接受教授？』答：『跟隨說法如法的派別。如果沒有說法如法的派別，闥利吒（Tathalita）比丘應該出界外去教授比丘尼。』
問：『如果眾比丘捨棄了界（Sima，結界），不離衣界（指放置僧侶衣缽的區域）也捨棄了嗎？』答：『也捨棄了。』『如果捨棄了不離衣界，大界（Mahasima，更大的結界範圍）也捨棄了嗎？』答：『不捨棄。』
問：『如果先前的界沒有捨棄，還能再結界，無論是大界還是小界嗎？』答：『不能。』
問：『如果眾比丘在布薩時，宣說戒序以及四波羅夷（Parajika，四重罪）乃至七滅諍法（Satta Adhikaranasamatha Dhamma，七種平息爭端的法），整個僧團可以被稱為宣說《波羅提木叉》布薩嗎？』答：『可以。』
問：『正如佛陀所說：『有一個住處，在布薩說戒時，眾比丘有非法別眾、非法和合眾、如法別眾、如法和合眾。』世尊！什麼是非法別眾說戒？』答：『眾比丘分成兩派，不如法地說戒，應該說的事情不說、誰應該說而不說，乃至應該說的事情而不說，這叫做非法別眾宣說《波羅提木叉》。』『什麼是非法和合眾宣說《波羅提木叉》？』答：『眾比丘一心和合，不如法地說戒，應該說的事情不說、誰應該說而不說，乃至應該說的事情而不說，這叫做非法和合眾宣說《波羅提木叉》。』『什麼是如法別眾宣說《波羅提木叉》？』答：『眾比丘分成兩派，如法地說戒，應該說的事情而說、誰應該說而說，乃
【English Translation】 English version: After reciting the Pratimoksha (code of monastic discipline), the Bhikkhus (monks) cannot perform the Posadha (observance day).
Question: 'If a Bhikkhu, having received purification (confession) from another, goes outside the boundary, what offense does he incur?' Answer: 'He incurs a Dukkata (wrongdoing).'
Question: 'Who should instruct the Bhikkhunis (nuns)?' Answer: 'Senior Bhikkhus.'
Question: 'If the Sangha (monastic community) is divided into two factions, from which faction should the Bhikkhunis receive instruction?' Answer: 'From the faction that speaks according to the Dharma (teachings). If there is no faction that speaks according to the Dharma, a Tathalita Bhikkhu should go outside the boundary to instruct the Bhikkhunis.'
Question: 'If the Bhikkhus abandon the Sima (boundary), is the area within which robes are kept also abandoned?' Answer: 'It is also abandoned.' 'If the area within which robes are kept is abandoned, is the Mahasima (great boundary) also abandoned?' Answer: 'It is not abandoned.'
Question: 'If the previous boundary has not been abandoned, can another boundary, whether large or small, be established?' Answer: 'It cannot.'
Question: 'If the Bhikkhus, during the Posadha, recite the introduction to the precepts and the four Parajikas (defeats) up to the seven Satta Adhikaranasamatha Dhammas (ways to settle disputes), can the entire Sangha be said to be reciting the Pratimoksha Posadha?' Answer: 'Yes.'
Question: 'As the Buddha said: 『There is a dwelling place where, during the Posadha recitation of precepts, the Bhikkhus are an unlawful separate assembly, an unlawful harmonious assembly, a lawful separate assembly, a lawful harmonious assembly.』 World-Honored One! What is an unlawful separate assembly reciting the precepts?' Answer: 'The Bhikkhus are divided into two factions, reciting the precepts unlawfully, not speaking what should be spoken, not speaking who should speak, and not speaking what should be spoken, this is called an unlawful separate assembly reciting the Pratimoksha.' 'What is an unlawful harmonious assembly reciting the Pratimoksha?' Answer: 'The Bhikkhus are of one mind and harmonious, reciting the precepts unlawfully, not speaking what should be spoken, not speaking who should speak, and not speaking what should be spoken, this is called an unlawful harmonious assembly reciting the Pratimoksha.' 'What is a lawful separate assembly reciting the Pratimoksha?' Answer: 'The Bhikkhus are divided into two factions, reciting the precepts lawfully, speaking what should be spoken, speaking who should speak, and
至所應說而說，是名如法別眾說戒。」「云何如法和合眾說波羅提木叉？」「諸比丘和合一處如法說戒，所應說事而說、誰應說而說，乃至所應說而說，是名如法和合眾說波羅提木叉。」
問：「如佛言：『一住處諸比丘小不了如羺羊。』云何小不了如羺羊？」答：「若比丘不知布薩、不知布薩羯磨、不知說波羅提木叉、不知會坐是。」
問：「頗比丘僧事未訖從坐起去，不得波夜提耶？」答：「有！若大小行、若不離聞處。」
問：「如佛言：『宿受欲人，不應共布薩說戒，除僧未起。』云何名僧未起？」答：「乃至四人坐未起。」「云何名起？」「乃至減四人。」
問：「若狂人足數說戒，得名說戒不？」答：「不得。」「若散亂心人、病壞心人足數說戒，得名說戒不？」答：「不得。若眾僧未與癡比丘作癡羯磨，不應離是比丘說波羅提木叉。若作癡羯磨已，是比丘若在、若不在，諸比丘隨意布薩說波羅提木叉，作諸羯磨。」
問：「諸比丘在地，足數人在高上說戒，得名說戒不？」答：「不得。」「諸比丘在高上，足數人在地說戒，得名說戒不？」答：「不得。」「諸比丘在界內，足數人在界外說戒，得名說戒不？」答：「不得。」「諸比丘在界外，足數人在界內，得名說戒不
【現代漢語翻譯】 現代漢語譯本：『什麼是如法地個別向大眾宣說戒律？』『當比丘們各自按照佛法，宣說戒律，該說什麼就說什麼，誰該說就讓誰說，直到該說的都說了，這就被稱為如法地個別向大眾宣說戒律。』『什麼是如法地集合大眾宣說波羅提木叉（Pratimoksha，戒經）？』『眾比丘聚集一處，如法宣說戒律，該說什麼事就說什麼事，誰應該說就讓誰說，乃至該說的都說了，這就被稱為如法地集合大眾宣說波羅提木叉。』 問：『如佛所說：「一個住處的所有比丘，如果對戒律知之甚少，就像小綿羊一樣。」』 什麼是「知之甚少，就像小綿羊一樣」？答：『如果比丘不知道布薩（Posadha，每半月誦戒儀式）、不知道布薩羯磨（Posadha-kamma，布薩羯磨的程式）、不知道宣說波羅提木叉、不知道如何一起坐下。』 問：『如果比丘在僧團事務未完成時就從座位起身離開，是否會犯波夜提耶（Payantika，一種罪名）？』答：『會！如果他去大小便，或者沒有離開能聽見的地方。』 問：『如佛所說：「曾經接受過性行為的人，不應該一起參加布薩和宣說戒律，除非僧團尚未起身。」』 什麼是「僧團尚未起身」？答：『直到四個人坐著沒有起身。』 『什麼是「起身」？』 『直到少於四個人。』 問：『如果瘋子湊足人數宣說戒律，這能算作宣說戒律嗎？』答：『不能。』 『如果心神散亂的人、精神錯亂的人湊足人數宣說戒律，這能算作宣說戒律嗎？』答：『不能。如果僧團尚未對癡呆的比丘進行癡羯磨（癡人羯磨，宣佈某比丘為癡人的儀式），就不應該撇開這個比丘宣說波羅提木叉。如果已經進行了癡羯磨，那麼這個比丘無論在不在場，眾比丘都可以隨意進行布薩、宣說波羅提木叉，以及進行各種羯磨（Kamma，僧團的議事程式）。』 問：『眾比丘在地上，湊足人數的人在高處宣說戒律，這能算作宣說戒律嗎？』答：『不能。』 『眾比丘在高處，湊足人數的人在地上宣說戒律，這能算作宣說戒律嗎？』答：『不能。』 『眾比丘在結界內，湊足人數的人在結界外宣說戒律，這能算作宣說戒律嗎？』答：『不能。』 『眾比丘在結界外，湊足人數的人在結界內宣說戒律，這能算作宣說戒律嗎？』
【English Translation】 English version: 『What is called lawfully individually reciting the precepts to the assembly?』 『When the Bhikkhus (monks) individually recite the precepts according to the Dharma (teachings), saying what should be said, letting whoever should speak, speak, until everything that should be said is said, this is called lawfully individually reciting the precepts to the assembly.』 『What is called lawfully collectively reciting the Pratimoksha (code of monastic rules) to the assembly?』 『When the Bhikkhus gather in one place, lawfully recite the precepts, saying what should be said, letting whoever should speak, speak, until everything that should be said is said, this is called lawfully collectively reciting the Pratimoksha to the assembly.』 Question: 『As the Buddha said: 「Bhikkhus in one dwelling place who know little are like lambs.」』 What does it mean to 「know little like lambs」?』 Answer: 『If a Bhikkhu does not know the Posadha (fortnightly recitation of precepts), does not know the Posadha-kamma (procedures for the Posadha), does not know how to recite the Pratimoksha, and does not know how to sit together.』 Question: 『If a Bhikkhu leaves his seat before the Sangha』s (monastic community) business is finished, does he incur a Payantika (an offense)?』 Answer: 『Yes! If he goes to urinate or defecate, or if he does not leave the hearing range.』 Question: 『As the Buddha said: 「A person who has engaged in sexual activity should not participate in the Posadha and recitation of precepts, unless the Sangha has not yet risen.」』 What does it mean that 「the Sangha has not yet risen」?』 Answer: 『Until four people are sitting and have not risen.』 『What does it mean to 「rise」?』 『Until fewer than four people are present.』 Question: 『If a madman makes up the full number for reciting the precepts, is it considered a recitation of the precepts?』 Answer: 『No.』 『If a person with a distracted mind or a deranged mind makes up the full number for reciting the precepts, is it considered a recitation of the precepts?』 Answer: 『No. If the Sangha has not yet performed the 『insanity Kamma』 (formal act declaring a Bhikkhu insane) for a demented Bhikkhu, the Pratimoksha should not be recited apart from this Bhikkhu. If the 『insanity Kamma』 has been performed, then whether this Bhikkhu is present or not, the Bhikkhus may freely perform the Posadha, recite the Pratimoksha, and perform various Kamma (formal acts of the Sangha).』 Question: 『If the Bhikkhus are on the ground and the full number of people are reciting the precepts on a high place, is it considered a recitation of the precepts?』 Answer: 『No.』 『If the Bhikkhus are on a high place and the full number of people are reciting the precepts on the ground, is it considered a recitation of the precepts?』 Answer: 『No.』 『If the Bhikkhus are within the boundary and the full number of people are reciting the precepts outside the boundary, is it considered a recitation of the precepts?』 Answer: 『No.』 『If the Bhikkhus are outside the boundary and the full number of people are reciting the precepts inside the boundary, is it considered a recitation of the precepts?』
？」答：「不得。諸比丘足數人俱在界內，若坐、若立說波羅提木叉，得名說波羅提木叉。」
問：「若啞人足數說戒，得名說戒不？」答：「不得。」「若聾人啞聾人足數說戒，得名說戒不？」答：「不得。」
問：「受法比丘，與不受法比丘說戒，得名說戒不？」答：「不得。」「不受法比丘，與受法比丘說戒，得名說戒不？」答：「不得。」
問：「受法比丘，以不受法比丘足數說戒，得名說戒不？」答：「不得。」「不受法比丘，以受法比丘足數說戒，得名說戒不？」答：「不得。」
問：「頗比丘一界內四處一時說戒，得名說戒不得罪耶？」答：「有！展轉與欲清凈是。」
問：「頗一比丘與四處說戒，得名說戒、不得罪耶？」答：「有！若以床榻材木連線四界，若坐、若立說戒是。」
問：「頗一比丘足數四住處說戒，得名說戒、不得罪耶？」答：「有！若床榻材木連線四界，若坐、若立足數，得說波羅提木叉。」(布薩法竟)
問自恣法
優波離問：「頗比丘十日未至自恣，得名自恣不得罪耶？」答：「有！比丘若二、若三、若四，促作布薩出界去，彼間自恣無罪。」
問：「頗比丘未至后自恣而自恣，不得罪耶？」答：「有！若比丘后安居
【現代漢語翻譯】 現代漢語譯本 問：如果比丘人數足夠，但並非所有人都身處同一結界內，而是有的坐著，有的站著宣說波羅提木叉（Pratimoksha，戒律），這算是宣說波羅提木叉嗎？答：不算。必須所有比丘人數足夠，且都身處同一結界內，無論是坐著還是站著宣說波羅提木叉，才算是宣說波羅提木叉。
問：如果啞巴人數足夠宣說戒律，這算是宣說戒律嗎？答：不算。問：如果聾子或者又聾又啞的人數足夠宣說戒律，這算是宣說戒律嗎？答：不算。
問：已經如法受戒的比丘，與未如法受戒的比丘一起宣說戒律，這算是宣說戒律嗎？答：不算。問：未如法受戒的比丘，與已經如法受戒的比丘一起宣說戒律，這算是宣說戒律嗎？答：不算。
問：已經如法受戒的比丘，以未如法受戒的比丘湊足人數宣說戒律，這算是宣說戒律嗎？答：不算。問：未如法受戒的比丘，以已經如法受戒的比丘湊足人數宣說戒律，這算是宣說戒律嗎？答：不算。
問：如果比丘在一個結界內的四個地方同時宣說戒律，這算是宣說戒律且沒有罪過嗎？答：有這種情況！那就是輾轉傳達同意和清凈的意願。
問：如果一個比丘在四個地方宣說戒律，這算是宣說戒律且沒有罪過嗎？答：有這種情況！如果用床榻的木材連線四個結界，無論是坐著還是站著宣說戒律，就可以。
問：如果一個比丘在四個住所湊足人數宣說戒律，這算是宣說戒律且沒有罪過嗎？答：有這種情況！如果用床榻的木材連線四個結界，無論是坐著還是站著湊足人數，就可以宣說波羅提木叉（Pratimoksha，戒律）。（布薩法完）
問自恣法
優波離（Upali，佛陀十大弟子之一，持戒第一）問：如果比丘在距離十日還未到的時間就進行自恣（Pravāraṇa，僧團在雨季安居結束時舉行的儀式），這算是自恣且沒有罪過嗎？答：有這種情況！如果比丘有兩三個或者四個人，提前結束布薩（Posadha，每半月誦戒的集會）離開結界，在其他地方進行自恣就沒有罪過。
問：如果比丘在未到規定的自恣時間之後就進行自恣，這樣沒有罪過嗎？答：有這種情況！如果比丘延後安居。
【English Translation】 English version Question: If the number of Bhikkhus (monks) is sufficient, but not all of them are within the same boundary, and some are sitting while others are standing to recite the Pratimoksha (code of monastic discipline), is this considered reciting the Pratimoksha? Answer: No. All the Bhikkhus must be sufficient in number and within the same boundary, whether sitting or standing, to be considered reciting the Pratimoksha.
Question: If the number of mute people is sufficient to recite the precepts, is this considered reciting the precepts? Answer: No. Question: If the number of deaf people or deaf-mute people is sufficient to recite the precepts, is this considered reciting the precepts? Answer: No.
Question: If a Bhikkhu who has received the precepts according to the Dharma (teachings) recites the precepts with a Bhikkhu who has not received the precepts according to the Dharma, is this considered reciting the precepts? Answer: No. Question: If a Bhikkhu who has not received the precepts according to the Dharma recites the precepts with a Bhikkhu who has received the precepts according to the Dharma, is this considered reciting the precepts? Answer: No.
Question: If a Bhikkhu who has received the precepts according to the Dharma uses Bhikkhus who have not received the precepts according to the Dharma to make up the number to recite the precepts, is this considered reciting the precepts? Answer: No. Question: If a Bhikkhu who has not received the precepts according to the Dharma uses Bhikkhus who have received the precepts according to the Dharma to make up the number to recite the precepts, is this considered reciting the precepts? Answer: No.
Question: If Bhikkhus recite the precepts simultaneously in four places within one boundary, is this considered reciting the precepts without offense? Answer: Yes! That is, if they communicate their consent and purity of intention to each other.
Question: If one Bhikkhu recites the precepts in four places, is this considered reciting the precepts without offense? Answer: Yes! If the four boundaries are connected by bed frames or wooden materials, whether sitting or standing, it is.
Question: If one Bhikkhu gathers a sufficient number of Bhikkhus in four dwellings to recite the precepts, is this considered reciting the precepts without offense? Answer: Yes! If the four boundaries are connected by bed frames or wooden materials, whether sitting or standing with a sufficient number, they can recite the Pratimoksha (code of monastic discipline). (End of the Posadha (observance day) rules)
Question on the Pravāraṇa (invitation) ceremony
Upali (one of the ten principal disciples of the Buddha, foremost in upholding the Vinaya) asked: If Bhikkhus perform the Pravāraṇa (ceremony marking the end of the rainy season retreat) before the ten days have arrived, is this considered Pravāraṇa without offense? Answer: Yes! If two, three, or four Bhikkhus prematurely conclude the Posadha (fortnightly recitation of monastic rules) and leave the boundary, performing Pravāraṇa in that other place is without offense.
Question: If Bhikkhus perform Pravāraṇa after the designated time for Pravāraṇa has passed, is this without offense? Answer: Yes! If the Bhikkhus observe a later retreat.
，受七日出界去，彼間自恣，彼間比丘少、隨是客比丘自恣，無罪。」
問：「自恣人在地，諸比丘在高上，得名自恣耶？」答：「不得。」「自恣人在高上，諸比丘在地，得名自恣耶？」答：「不得。」「自恣人在界內，諸比丘在界外，得名自恣不？」答：「不得。」「自恣人在界外，諸比丘在界內，得名自恣不？」答：「不得。自恣人諸比丘俱在界內若坐、若立，得名自恣。」「諸比丘在地，足數人在高上自恣，得名自恣不？」答：「不得。」「諸比丘在高上，足數人在地自恣，得名自恣不？」答：「不得。」「諸比丘在界內，足數人在界外自恣，得名自恣不？」答：「不得。」「諸比丘在界外，足數人在界內自恣，得名自恣不？」答：「不得。諸比丘足數人俱在界內若坐若立，得名自恣。」
問：「諸比丘遮啞比丘自恣，得遮不？」答：「不應遮。」「諸比丘遮聾人自恣，得遮不？」答：「不應遮。」「諸比丘遮啞聾人自恣，得遮不？」答：「不得遮。」
問：「啞人遮諸比丘自恣，得遮不？」答：「不應遮。」「若聾人遮諸比丘自恣，得遮不？」答：「不應遮。」「若啞聾人遮諸比丘自恣，得遮不？」答：「不應遮。」
問：「如佛言：『自恣時不應去，有比丘有住處、有比丘無住
【現代漢語翻譯】 現代漢語譯本：如果（有比丘）接受了七日的期限離開結界，在那邊隨自己的意願行事，那邊比丘少，就隨順那位客比丘的意願行事，沒有罪過。
問：『自恣（Pravāraṇā，僧團在雨季安居結束時舉行的儀式，僧眾互相指出過失，以求共同進步）的人在地上，眾比丘在高處，這能算是自恣嗎？』答：『不能。』『自恣的人在高處，眾比丘在地上，這能算是自恣嗎？』答：『不能。』『自恣的人在結界內，眾比丘在結界外，這能算是自恣嗎？』答：『不能。』『自恣的人在結界外，眾比丘在結界內，這能算是自恣嗎？』答：『不能。自恣的人和眾比丘都在結界內，或坐或立，才能算是自恣。』『眾比丘在地上，達到規定人數的人在高處自恣，這能算是自恣嗎？』答：『不能。』『眾比丘在高處，達到規定人數的人在地上自恣，這能算是自恣嗎？』答：『不能。』『眾比丘在結界內，達到規定人數的人在結界外自恣，這能算是自恣嗎？』答：『不能。』『眾比丘在結界外，達到規定人數的人在結界內自恣，這能算是自恣嗎？』答：『不能。眾比丘和達到規定人數的人都在結界內，或坐或立，才能算是自恣。』
問：『眾比丘可以阻止啞巴比丘自恣嗎？』答：『不應該阻止。』『眾比丘可以阻止聾子比丘自恣嗎？』答：『不應該阻止。』『眾比丘可以阻止又聾又啞的比丘自恣嗎？』答：『不得阻止。』
問：『啞巴可以阻止眾比丘自恣嗎？』答：『不應該阻止。』『聾子可以阻止眾比丘自恣嗎？』答：『不應該阻止。』『又聾又啞的人可以阻止眾比丘自恣嗎？』答：『不應該阻止。』
問：『如佛所說：『自恣的時候不應該離開，有比丘有住處，有比丘沒有住處』
【English Translation】 English version: If (a bhikkhu) accepts a seven-day limit to leave the boundary, he may act as he pleases there. If there are few bhikkhus there, he may act according to the wishes of that visiting bhikkhu, and there is no offense.
Question: 'If the person performing the Pravāraṇā (the ceremony held by the Sangha at the end of the rainy season retreat, where monks point out each other's faults for mutual improvement) is on the ground, and the bhikkhus are above, is this considered Pravāraṇā?' Answer: 'No.' 'If the person performing the Pravāraṇā is above, and the bhikkhus are on the ground, is this considered Pravāraṇā?' Answer: 'No.' 'If the person performing the Pravāraṇā is within the boundary, and the bhikkhus are outside the boundary, is this considered Pravāraṇā?' Answer: 'No.' 'If the person performing the Pravāraṇā is outside the boundary, and the bhikkhus are within the boundary, is this considered Pravāraṇā?' Answer: 'No. Only when the person performing the Pravāraṇā and the bhikkhus are all within the boundary, whether sitting or standing, is it considered Pravāraṇā.' 'If the bhikkhus are on the ground, and the required number of people performing the Pravāraṇā are above, is this considered Pravāraṇā?' Answer: 'No.' 'If the bhikkhus are above, and the required number of people performing the Pravāraṇā are on the ground, is this considered Pravāraṇā?' Answer: 'No.' 'If the bhikkhus are within the boundary, and the required number of people performing the Pravāraṇā are outside the boundary, is this considered Pravāraṇā?' Answer: 'No.' 'If the bhikkhus are outside the boundary, and the required number of people performing the Pravāraṇā are within the boundary, is this considered Pravāraṇā?' Answer: 'No. Only when the bhikkhus and the required number of people are all within the boundary, whether sitting or standing, is it considered Pravāraṇā.'
Question: 'Can the bhikkhus prevent a mute bhikkhu from performing Pravāraṇā?' Answer: 'They should not prevent him.' 'Can the bhikkhus prevent a deaf bhikkhu from performing Pravāraṇā?' Answer: 'They should not prevent him.' 'Can the bhikkhus prevent a deaf-mute bhikkhu from performing Pravāraṇā?' Answer: 'They must not prevent him.'
Question: 'Can a mute person prevent the bhikkhus from performing Pravāraṇā?' Answer: 'He should not prevent them.' 'Can a deaf person prevent the bhikkhus from performing Pravāraṇā?' Answer: 'He should not prevent them.' 'Can a deaf-mute person prevent the bhikkhus from performing Pravāraṇā?' Answer: 'He should not prevent them.'
Question: 'As the Buddha said: 'One should not leave during Pravāraṇā time; some bhikkhus have dwellings, some bhikkhus do not have dwellings.'
處、有比丘有住處無住處。』頗有比丘自恣時至彼三處，不得罪耶？」答：「有！安居比丘聞彼比丘欲來斗亂破此比丘自恣，爾時安居比丘作是念：『我不欲聞是斗亂事。』故至彼有比丘有住處、有比丘無住處、有比丘有住處，無住處去無罪。有病比丘，遮不病比丘自恣，僧應語是病比丘：『汝自病，莫遮無病比丘自恣。何以故？病人少安隱故。』有不病比丘，遮病比丘自恣，僧應語無病人：『莫遮病比丘自恣。何以故？病人少安隱故。』有病比丘遣使，遮不病比丘自恣，僧應語是使：『長老！汝莫受病人語，遮不病比丘自恣。何以故？病人少安隱故。』是使到病人邊語：『長老！僧約敕，汝病，莫遮不病比丘自恣。何以故？病人少安隱故。』病人言：『為遮。』是病比丘得突吉羅。是使受病比丘語，遮不病比丘自恣，是使得突吉羅。不病比丘遣使，遮病比丘自恣，僧應語是使：『長老！汝莫受不病比丘語遮病比丘自恣。何以故？病人少安隱故。』是使到不病比丘邊言：『僧約敕汝，莫遮病比丘自恣。何以故？病人少安隱故。』若不病比丘言：『為遮。』得突吉羅。若使比丘受不病比丘語，遮病比丘自恣，是使得突吉羅。」
問：「如佛言：『有一住處，自恣時識事不識人。』何者是事？何者是人？」答：「事
【現代漢語翻譯】 現代漢語譯本 『有的地方，有比丘居住，有的地方沒有比丘居住。』如果有比丘在自恣（Pavarana，僧團在雨季安居結束時舉行的儀式）時來到這三種地方，會因此獲罪嗎？」回答：「不會！安居的比丘聽到有比丘想要來爭鬥擾亂，破壞其他比丘的自恣，這時安居的比丘這樣想：『我不願意聽到這些爭鬥的事情。』所以去到有比丘居住的地方、沒有比丘居住的地方、以及有比丘居住但也有沒有比丘居住的地方，離開而沒有罪過。有生病的比丘，阻止沒有生病的比丘自恣，僧團應該告訴這位生病的比丘：『你因為生病，不要阻止沒有生病的比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』有沒生病的比丘，阻止生病的比丘自恣，僧團應該告訴這位沒生病的人：『不要阻止生病的比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』有生病的比丘派人，阻止沒有生病的比丘自恣，僧團應該告訴這位使者：『長老！你不要聽從病人的話，阻止沒有生病的比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』這位使者到病人那裡說：『長老！僧團告誡，你因為生病，不要阻止沒有生病的比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』病人說：『就是要阻止。』這位生病的比丘犯了突吉羅（Dukkata，一種輕微的罪過）。這位使者聽從生病比丘的話，阻止沒有生病的比丘自恣，這位使者也犯了突吉羅。沒有生病的比丘派人，阻止生病的比丘自恣，僧團應該告訴這位使者：『長老！你不要聽從沒有生病比丘的話，阻止生病比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』這位使者到沒有生病的比丘那裡說：『僧團告誡你，不要阻止生病比丘自恣。為什麼呢？因為病人需要少一些干擾才能安穩。』如果沒有生病的比丘說：『就是要阻止。』就犯了突吉羅。如果使者比丘聽從沒有生病比丘的話，阻止生病比丘自恣，這位使者也犯了突吉羅。」
問：『如佛所說：有一個住處，自恣時只識別事情而不識別人的。』什麼是事情？什麼是人？」答：「事情
【English Translation】 English version 『There are places where Bhikkhus (monks) reside, and places where Bhikkhus do not reside.』 If a Bhikkhu happens to be in these three places during Pavarana (the ceremony held at the end of the rainy season retreat), would he be committing an offense?」 The answer is: 「No! If a resident Bhikkhu hears that another Bhikkhu intends to come and cause strife, disrupting the Pavarana of other Bhikkhus, and the resident Bhikkhu thinks: 『I do not want to hear about these matters of strife,』 then going to a place where Bhikkhus reside, a place where Bhikkhus do not reside, or a place where Bhikkhus both reside and do not reside, he is without offense. If a sick Bhikkhu prevents a healthy Bhikkhu from performing Pavarana, the Sangha (monastic community) should tell the sick Bhikkhu: 『Because you are sick, do not prevent the healthy Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 If a healthy Bhikkhu prevents a sick Bhikkhu from performing Pavarana, the Sangha should tell the healthy one: 『Do not prevent the sick Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 If a sick Bhikkhu sends a messenger to prevent a healthy Bhikkhu from performing Pavarana, the Sangha should tell the messenger: 『Elder! Do not heed the words of the sick one, preventing the healthy Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 The messenger goes to the sick Bhikkhu and says: 『Elder! The Sangha has instructed that because you are sick, you should not prevent the healthy Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 If the sick Bhikkhu says: 『I will prevent it,』 that sick Bhikkhu incurs a Dukkata (a minor offense). If the messenger heeds the words of the sick Bhikkhu and prevents the healthy Bhikkhu from performing Pavarana, that messenger incurs a Dukkata. If a healthy Bhikkhu sends a messenger to prevent a sick Bhikkhu from performing Pavarana, the Sangha should tell the messenger: 『Elder! Do not heed the words of the healthy Bhikkhu, preventing the sick Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 The messenger goes to the healthy Bhikkhu and says: 『The Sangha has instructed you not to prevent the sick Bhikkhu from performing Pavarana. Why? Because the sick need a little peace and quiet.』 If the healthy Bhikkhu says: 『I will prevent it,』 he incurs a Dukkata. If the messenger Bhikkhu heeds the words of the healthy Bhikkhu and prevents the sick Bhikkhu from performing Pavarana, that messenger incurs a Dukkata.」
Question: 『As the Buddha said: There is a dwelling place where, during Pavarana, one recognizes the matter but does not recognize the person.』 What is the matter? What is the person?」 Answer: 「The matter
名罪，罪因緣起。得罪者，名為人。」
問：「如佛說：『比丘若得清凈共住同見比丘』，是中雲何名同見？」答：「諸比丘若見波羅夷罪如所見說、若見僧伽婆尸沙罪如所見說，若見波逸提罪、波羅提提舍尼、突吉羅罪如所見說，是名同見。」
問：「若比丘遮他比丘自恣，彼轉根遮比丘尼自恣，成遮。比丘遮比丘自恣，自轉根，比丘尼所不成遮。比丘尼遮比丘尼自恣，彼轉根，比丘尼所不成遮。比丘尼遮比丘尼自恣，此自轉根，比丘所成遮。」
問：「受法比丘，與不受法比丘共自恣，得名自恣不？」答：「不得。」「不受法比丘，與受法比丘共自恣，得名自恣不？」答：「不得。」「受法比丘，以不受法比丘足數，得自恣不？」答：「不得。」「不受法比丘，以受法比丘足數，得自恣不？」答：「不得。」「啞人足數共自恣，得自恣不？」答：「不得。」「聾人啞聾人足數共自恣，得名自恣不？」答：「不得。」
問：「頗有界內四處一時自恣，得名自恣耶？」答：「有！轉展與欲得。」
問：「頗有一比丘，四住處自恣，得名自恣、無罪耶？」答：「有！若床榻材木連線四界得。」
問：「頗有一比丘，足四處數自恣，得名自恣耶？」答：「有！若床榻材木連線四界得
【現代漢語翻譯】 現代漢語譯本： 問：『罪』這個名稱，是由於什麼因緣而產生的？誰會『得罪』？答：『得罪』的人，被稱為『人』。
問：如果佛陀說：『比丘如果能和清凈、見解相同的比丘一起共住』，這裡面所說的『見解相同』是指什麼？答：如果諸位比丘見到波羅夷罪（Pārājika，斷頭罪）如實說，見到僧伽婆尸沙罪（Saṃghāvaśeṣa，僧殘罪）如實說，見到波逸提罪（Pāyantika，單墮罪）、波羅提提舍尼罪（Pratideśanīya，悔過罪）、突吉羅罪（Duṣkṛta，惡作罪）如實說，這就叫做『見解相同』。
問：如果一位比丘阻止另一位比丘進行自恣（Pravāraṇā，解夏），然後他改變性別成為比丘尼，那麼對比丘尼的自恣是否構成阻礙？比丘阻止比丘自恣，他自己改變性別，對比丘尼的自恣不構成阻礙。比丘尼阻止比丘尼自恣，然後她改變性別，對比丘尼的自恣不構成阻礙。比丘尼阻止比丘尼自恣，她自己改變性別，對比丘的自恣構成阻礙。
問：已經受法的比丘，和沒有受法的比丘一起進行自恣，能算是自恣嗎？答：不能。沒有受法的比丘，和已經受法的比丘一起進行自恣，能算是自恣嗎？答：不能。已經受法的比丘，用沒有受法的比丘來湊數，能算是自恣嗎？答：不能。沒有受法的比丘，用已經受法的比丘來湊數，能算是自恣嗎？答：不能。用啞巴來湊數一起進行自恣，能算是自恣嗎？答：不能。用聾子、啞巴聾子來湊數一起進行自恣，能算是自恣嗎？答：不能。
問：有沒有在一個戒律範圍之內，四個地方同時進行自恣，也算是自恣的情況？答：有！如果輾轉授予同意就可以。
問：有沒有一個比丘，在四個住處進行自恣，也算是自恣而且沒有罪的情況？答：有！如果床榻的木材連線了四個戒律範圍就可以。
問：有沒有一個比丘，湊足四個地方的人數進行自恣，也算是自恣的情況？答：有！如果床榻的木材連線了四個戒律範圍就可以。
【English Translation】 English version: Question: 'Sin' is named, what is the cause and condition of sin's arising? Who is called 'offender'? Answer: The one who 'offends' is called 'person'.
Question: As the Buddha said, 'If a Bhikkhu can live together with Bhikkhus who are pure and share the same views,' what does 'sharing the same views' mean here? Answer: If the Bhikkhus see a Pārājika (expulsion offense) and speak of it as they see it, see a Saṃghāvaśeṣa (formal meeting offense) and speak of it as they see it, see a Pāyantika (expiation offense), a Pratideśanīya (confession offense), a Duṣkṛta (wrongdoing offense) and speak of them as they see them, this is called 'sharing the same views'.
Question: If a Bhikkhu prevents another Bhikkhu from performing Pravāraṇā (invitation), and then he transforms into a Bhikkhuni, does it constitute an obstruction to the Bhikkhuni's Pravāraṇā? If a Bhikkhu prevents a Bhikkhu from performing Pravāraṇā, and he himself transforms, it does not constitute an obstruction to the Bhikkhuni's Pravāraṇā. If a Bhikkhuni prevents a Bhikkhuni from performing Pravāraṇā, and then she transforms, it does not constitute an obstruction to the Bhikkhuni's Pravāraṇā. If a Bhikkhuni prevents a Bhikkhuni from performing Pravāraṇā, and she herself transforms, it constitutes an obstruction to the Bhikkhu's Pravāraṇā.
Question: If a Bhikkhu who has received the precepts performs Pravāraṇā together with a Bhikkhu who has not received the precepts, does it count as Pravāraṇā? Answer: No. If a Bhikkhu who has not received the precepts performs Pravāraṇā together with a Bhikkhu who has received the precepts, does it count as Pravāraṇā? Answer: No. If a Bhikkhu who has received the precepts uses Bhikkhus who have not received the precepts to make up the numbers, does it count as Pravāraṇā? Answer: No. If a Bhikkhu who has not received the precepts uses Bhikkhus who have received the precepts to make up the numbers, does it count as Pravāraṇā? Answer: No. If mutes are used to make up the numbers to perform Pravāraṇā together, does it count as Pravāraṇā? Answer: No. If deaf people, deaf-mutes are used to make up the numbers to perform Pravāraṇā together, does it count as Pravāraṇā? Answer: No.
Question: Is there a case where Pravāraṇā is performed simultaneously in four places within a boundary, and it still counts as Pravāraṇā? Answer: Yes! If consent is given in turn.
Question: Is there a case where one Bhikkhu performs Pravāraṇā in four dwelling places, and it counts as Pravāraṇā without offense? Answer: Yes! If the wood of the bed connects the four boundaries.
Question: Is there a case where one Bhikkhu makes up the number of people in four places to perform Pravāraṇā, and it counts as Pravāraṇā? Answer: Yes! If the wood of the bed connects the four boundaries.
。」(自恣法竟)
問安居法
問：「若比丘安居己心生疑悔：『我得安居不耶？』是人得名安居不？」答言：「得。」「是人應與安居衣不？」答言：「應與。」
問：「若優婆夷欲出家，遣使到比丘所言：『大德來！我欲出家。』是比丘破安居去，應去不？」答：「得去。」
問：「比丘尼安居中，應與憶念比尼、不癡比尼，遣使到比丘所言：『大德來！今僧與我憶念比尼、不癡毗尼。』是比丘應破安居去不？」答：「得去。」「若是比丘中道，聞是比丘尼命終、若反戒、若入外道、若八難中一一難起，應去不？」答：「不應去。」「若去得何罪？」答：「得突吉羅。」
問：「諸比丘夏三月未竟擯比丘，是人應擯不？」答：「應擯。」「應與安居衣分不？」答言：「不應與。若比丘自恣七日在，受宿出界去，無罪。若六日、五日、四日、三日、二日、一日在，受宿出界去，無罪。」
問：「安居比丘有幾自誓？」答：「有五：缽自誓、衣自誓、時自誓、安居自誓、語自誓。」
問：「頗比丘在彼房，衣亦在彼房，名破安居，亦名離衣宿，亦名壞自誓，得罪耶？」答言：「有！若比丘后安居，獨入房，若置三衣著床榻上、若衣架上，不受七日法，飛在上住至於地了，
【現代漢語翻譯】 （自恣法結束）
問安居法
問：『如果比丘在安居結束后，心中生起疑慮和後悔：『我是否真正完成了安居？』這個人是否可以被認為完成了安居？』回答：『可以。』『這個人是否應該得到安居衣？』回答：『應該給。』
問：『如果一位優婆夷（Upasika，女居士）想要出家，派遣使者到比丘處說：『大德請來！我想要出家。』這位比丘因此破除安居前去，可以去嗎？』回答：『可以去。』
問：『比丘尼（Bhikkhuni，女比丘）在安居期間，應該進行憶念比尼（憶念戒律）和不癡比尼（不癡戒律），派遣使者到比丘處說：『大德請來！現在僧團要為我進行憶念比尼和不癡比尼。』這位比丘應該破除安居前去嗎？』回答：『可以去。』『如果這位比丘在途中，聽到這位比丘尼已經命終、或者已經反戒、或者已經進入外道、或者八難（沒有機會修行佛法的八種障礙）中的任何一種情況，應該去嗎？』回答：『不應該去。』『如果去了會犯什麼罪？』回答：『犯突吉羅（Dukkata，輕罪）。』
問：『各位比丘在夏季三個月還未結束時，驅擯了某位比丘，這個人應該被驅擯嗎？』回答：『應該被驅擯。』『應該給他安居衣的分嗎？』回答：『不應該給。如果比丘在自恣（Pavarana，解夏）七日內，接受了過夜的邀請而出界離去，沒有罪。如果在六日、五日、四日、三日、二日、一日內，接受了過夜的邀請而出界離去，沒有罪。』
問：『安居的比丘有幾種自誓？』回答：『有五種：缽自誓、衣自誓、時自誓、安居自誓、語自誓。』
問：『如果比丘在那個房間里，衣服也在那個房間里，這是否被稱為破安居，也稱為離衣宿，也稱為壞自誓，會因此而犯罪嗎？』回答：『會！如果比丘在後安居期間，獨自進入房間，將三衣（Tricivara）放置在床榻上、或者衣架上，沒有受持七日法，（然後）飛到上面居住直到地面，
【English Translation】 (End of the Pavarana (Self-surrender) ceremony)
Questions on the Vassa (Rain Retreat) Practice
Question: 'If a Bhikkhu (monk) after completing the Vassa (rain retreat) develops doubts and regrets: 'Did I truly complete the Vassa?' Can this person be considered to have completed the Vassa?' Answer: 'Yes.' 'Should this person be given the Vassa robe?' Answer: 'Yes, he should be given.'
Question: 'If a Upasika (female lay follower) wishes to become a nun, and sends a messenger to a Bhikkhu saying: 'Venerable Sir, please come! I wish to become a nun.' Is it permissible for this Bhikkhu to break the Vassa and go?' Answer: 'It is permissible to go.'
Question: 'During the Vassa, a Bhikkhuni (nun) should perform the Recollection of Vinaya (rules of discipline) and the Non-insane Vinaya, and send a messenger to a Bhikkhu saying: 'Venerable Sir, please come! Now the Sangha (community) will perform the Recollection of Vinaya and the Non-insane Vinaya for me.' Should this Bhikkhu break the Vassa and go?' Answer: 'It is permissible to go.' 'If this Bhikkhu, on the way, hears that this Bhikkhuni has passed away, or has renounced the precepts, or has joined a non-Buddhist path, or any one of the Eight Difficulties (eight conditions where it is difficult to practice the Dharma) has arisen, should he go?' Answer: 'He should not go.' 'If he goes, what offense does he incur?' Answer: 'He incurs a Dukkata (minor offense).'
Question: 'If the Bhikkhus expel a Bhikkhu before the three months of summer are over, should this person be expelled?' Answer: 'He should be expelled.' 'Should he be given a share of the Vassa robe?' Answer: 'He should not be given. If a Bhikkhu, within seven days of Pavarana (end of retreat), accepts an invitation to stay overnight and leaves the boundary, there is no offense. If it is within six days, five days, four days, three days, two days, or one day, and he accepts an invitation to stay overnight and leaves the boundary, there is no offense.'
Question: 'How many self-vows does a Bhikkhu in Vassa have?' Answer: 'There are five: bowl self-vow, robe self-vow, time self-vow, Vassa self-vow, and speech self-vow.'
Question: 'If a Bhikkhu is in that room, and his robes are also in that room, is this called breaking the Vassa, also called sleeping away from the robes, also called breaking the self-vow, and does he incur an offense?' Answer: 'Yes! If a Bhikkhu, during the later Vassa, enters a room alone, and places the Tricivara (three robes) on the bed or on the robe rack, without undertaking the seven-day rule, (and then) flies above and dwells until the ground,
是名破安居，亦名離衣宿，亦名違自誓，得罪。」
問：「諸比丘眾多住處，共一界內安居，自恣竟舍是大界，各以寺墻壁作界，是中檀越施安居眾僧現前可分物，是物應屬誰？」答：「雖離大界，應屬本大界內安居眾僧。云何應分？次第等分，第四分與沙彌。」
問：「頗有一比丘，四住處安居，亦名安居不？」答：「若床榻材木連線四界，是中安居，得名安居。」又問：「是比丘何處應與安居施物？」答：「四處一切合與一分。」
問：「若比丘虛空中受安居，得名安居不？」答：「不得。一切虛空無界故，一切僧事諸羯磨不成。」
問：「若比丘船𥱼筏上安居，得名安居不？」答：「若是船𥱼筏上水下水，不得；若繫在柱、若樹、若橛、若石沈不移，得安居。」「是比丘何處應與安居衣物分？」答：「即隨船𥱼筏上所得。」
問：「若比丘不受前安居、不受后安居，名為何人？」答：「是破安居無所得人。」
問藥法
優波離問佛：「若以酥油著酒中，可飲不？」答：「比丘若病得飲，不病不得飲。即日受時藥、時分藥、七日藥、盡形壽藥，共和合一處，中前應服；時藥力故，過中不應服。即日受時分藥、七日藥、盡形藥，共合一處，時分應服；時分藥力故，過時
【現代漢語翻譯】 現代漢語譯本： 『這叫做破安居（Pravāraṇā，雨季安居結束時的儀式），也叫做離衣宿，也叫做違背自己的誓言，會因此而獲罪。』
問：『如果眾多比丘（bhikṣu，佛教僧侶）居住在多處，共同在一個界內安居（Varṣa，雨季閉關），自恣（Pravāraṇā，雨季安居結束時的儀式）結束后捨棄這個大界，各自以寺廟的墻壁作為界限，這時檀越（dānavati，施主）佈施給安居眾僧的現前可分之物，這些東西應該屬於誰？』答：『雖然離開了大界，也應該屬於原本大界內安居的眾僧。應該如何分配呢？按照次序平等分配，第四份給沙彌（śrāmaṇera，未成年出家男子）。』
問：『是否有一位比丘在四個住處安居，也可以稱為安居？』答：『如果床榻的木材連線了四個界限，在其中安居，可以稱為安居。』又問：『這位比丘應該在哪裡獲得安居的施物？』答：『四個地方的一切合在一起給一份。』
問：『如果比丘在虛空中接受安居，可以稱為安居嗎？』答：『不可以。因為一切虛空沒有界限，一切僧事和諸羯磨（karma，業）都不能成就。』
問：『如果比丘在船、筏上安居，可以稱為安居嗎？』答：『如果是船、筏在水上漂流，不可以；如果繫在柱子、樹木、木樁或者沉在水底的石頭上不移動，可以安居。』『這位比丘應該在哪裡獲得安居的衣物分配？』答：『就在船、筏上所得。』
問：『如果比丘不接受前安居，也不接受后安居，稱為什麼人？』答：『這是破安居，沒有所得的人。』
問藥法
優波離（Upāli，佛陀十大弟子之一）問佛：『如果把酥油放在酒中，可以飲用嗎？』答：『比丘如果生病可以飲用，不生病不可以飲用。當日接受的時藥（kālika，指可以隨時服用的藥物）、時分藥（yāmika，指可以在一定時間內服用的藥物）、七日藥（sattāhika，指可以儲存七天的藥物）、盡形壽藥（yāvajīvika，指可以終身服用的藥物），全部混合在一起，中午之前應該服用；因為時藥的藥力，過了中午不應該服用。當日接受的時分藥、七日藥、盡形藥，全部混合在一起，在時分內應該服用；因為時分藥的藥力，過了時分
【English Translation】 English version: 『This is called breaking the Pravāraṇā (end of rainy season retreat), also called leaving the dwelling, also called violating one's own vows, and one will be guilty of offense.』
Question: 『If many bhikṣus (Buddhist monks) reside in many places, observing the Varṣa (rainy season retreat) within a common boundary, and after the Pravāraṇā (end of rainy season retreat) abandon this large boundary, each using the walls of the temple as boundaries, and at this time a dānavati (donor) donates items that can be distributed to the Saṃgha (community) observing the retreat, to whom should these items belong?』 Answer: 『Although they have left the large boundary, they should belong to the Saṃgha observing the retreat within the original large boundary. How should they be distributed? Distribute equally in order, and give the fourth portion to the śrāmaṇera (novice monk).』
Question: 『Is there a bhikṣu who observes the retreat in four places, can this also be called observing the retreat?』 Answer: 『If the wood of the bed connects the four boundaries, observing the retreat within them can be called observing the retreat.』 Again, question: 『Where should this bhikṣu receive the offerings for the retreat?』 Answer: 『Everything from the four places should be combined and given as one portion.』
Question: 『If a bhikṣu receives the retreat in empty space, can this be called observing the retreat?』 Answer: 『It cannot. Because all empty space has no boundaries, all Saṃgha affairs and all karma (actions) cannot be accomplished.』
Question: 『If a bhikṣu observes the retreat on a boat or raft, can this be called observing the retreat?』 Answer: 『If the boat or raft is floating on the water, it cannot; if it is tied to a pillar, tree, stake, or a stone sunk in the water and does not move, one can observe the retreat.』 『Where should this bhikṣu receive the distribution of clothing and items for the retreat?』 Answer: 『It is received on the boat or raft.』
Question: 『If a bhikṣu does not accept the former retreat and does not accept the latter retreat, what is he called?』 Answer: 『This is breaking the retreat, a person who has nothing to gain.』
Question about medicine
Upāli (one of the ten great disciples of the Buddha) asked the Buddha: 『If ghee is put into wine, can it be drunk?』 Answer: 『If a bhikṣu is sick, he can drink it; if he is not sick, he cannot drink it. On the same day, the kālika (medicine that can be taken at any time), yāmika (medicine that can be taken within a certain time), sattāhika (medicine that can be kept for seven days), and yāvajīvika (medicine that can be taken for life) are all mixed together, and should be taken before noon; because of the power of the kālika medicine, it should not be taken after noon. On the same day, the yāmika, sattāhika, and yāvajīvika are all mixed together, and should be taken within the time; because of the power of the yāmika medicine, after the time
分不應服。即日受七日藥、盡形藥，共合一處，七日應服；七日藥力故，過七日不應服。盡形藥隨意應服。即日受時藥不凈，即日受時分藥、七日藥、盡形藥，共合一處，不應服。即日受時分藥不凈，即日受七日藥、盡形藥，共合一處，不應服。即日受七日藥不凈，即日受盡形藥，共合一處，不應服。盡形藥應盡形服。」
問：「時藥、時分藥、七日藥、盡形藥，是諸藥舉殘宿，得服不？」答：「不得。」
又問：「若比丘先自取，后從凈者邊受，可服不？」答：「不得。」
又問：「是諸藥手受口受，無病應服不？」答：「不應服。」問：「手受口受，病人得服不？」答：「應服。」
問：「若火在凈地，凈者在不凈地，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「若火在不凈地，凈者在不凈地，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不可食。」「若火在不凈地，凈者在凈地，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」
問：「若火在凈地，凈者在不凈地，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以炎作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是
【現代漢語翻譯】 現代漢語譯本： 『時藥』（指可以隨時服用的藥物）、『時分藥』（指在特定時間段內可以服用的藥物）、『七日藥』（指可以儲存七日的藥物）、『盡形藥』（指可以終身服用的藥物），不應該混合服用。如果當天接受了『七日藥』、『盡形藥』，將它們混合在一起，應該在七日內服用；因為『七日藥』的藥效只有七日，過了七日就不應該再服用。『盡形藥』可以隨意服用。如果當天接受『時藥』時不清凈，即使當天接受了『時分藥』、『七日藥』、『盡形藥』，並將它們混合在一起，也不應該服用。如果當天接受『時分藥』時不清凈，即使當天接受了『七日藥』、『盡形藥』，並將它們混合在一起，也不應該服用。如果當天接受『七日藥』時不清凈，即使當天接受了『盡形藥』，並將它們混合在一起，也不應該服用。『盡形藥』應該終身服用。 問：『時藥』、『時分藥』、『七日藥』、『盡形藥』，這些藥物如果已經過夜，還可以服用嗎？答：不可以。 又問：如果比丘先自己拿了藥，之後又從清凈的人那裡接受，可以服用嗎？答：不可以。 又問：這些藥物如果用手傳遞或口傳遞，沒有生病的人可以服用嗎？答：不應該服用。問：用手傳遞或口傳遞的藥物，生病的人可以服用嗎？答：應該服用。 問：如果火在乾淨的地方，但給予者在不乾淨的地方，用火來凈化，可以算作凈化嗎？答：可以算作凈化。可以食用嗎？答：不可以食用。如果火在不乾淨的地方，給予者也在不乾淨的地方，用火來凈化，可以算作凈化嗎？答：可以算作凈化。可以食用嗎？答：不可以食用。如果火在不乾淨的地方，但給予者在乾淨的地方，用火來凈化，可以算作凈化嗎？答：可以算作凈化。可以食用嗎？答：不可以食用。 問：如果火在乾淨的地方，但給予者在不乾淨的地方，用火來凈化，可以算作凈化嗎？答：可以算作凈化。可以食用嗎？答：不可以食用。如果用火焰來凈化，可以算作凈化嗎？答：可以算作凈化。可以食用嗎？答：不可以食用。
【English Translation】 English version: 『Time medicine』 (Shi Yao, refers to medicine that can be taken at any time), 『time-limited medicine』 (Shi Fen Yao, refers to medicine that can be taken within a specific time period), 『seven-day medicine』 (Qi Ri Yao, refers to medicine that can be stored for seven days), and 『lifelong medicine』 (Jin Xing Yao, refers to medicine that can be taken for life) should not be mixed. If one receives 『seven-day medicine』 and 『lifelong medicine』 on the same day, they should be taken together within seven days; because the efficacy of 『seven-day medicine』 lasts only seven days, it should not be taken after seven days. 『Lifelong medicine』 can be taken at will. If the acceptance of 『time medicine』 on a given day is impure, even if 『time-limited medicine』, 『seven-day medicine』, and 『lifelong medicine』 are received on the same day and mixed together, they should not be taken. If the acceptance of 『time-limited medicine』 on a given day is impure, even if 『seven-day medicine』 and 『lifelong medicine』 are received on the same day and mixed together, they should not be taken. If the acceptance of 『seven-day medicine』 on a given day is impure, even if 『lifelong medicine』 is received on the same day and mixed together, they should not be taken. 『Lifelong medicine』 should be taken for life. Question: 『Time medicine』, 『time-limited medicine』, 『seven-day medicine』, and 『lifelong medicine』, if these medicines have been left overnight, can they still be taken? Answer: No. Question: If a Bhikkhu (Buddhist monk) takes the medicine himself first and then receives it from a pure person, can it be taken? Answer: No. Question: If these medicines are passed by hand or mouth, can a healthy person take them? Answer: They should not be taken. Question: If the medicines are passed by hand or mouth, can a sick person take them? Answer: They should be taken. Question: If the fire is in a clean place, but the giver is in an unclean place, and fire is used for purification, can it be considered purified? Answer: It can be considered purified. Can it be eaten? Answer: It cannot be eaten. If the fire is in an unclean place, and the giver is also in an unclean place, and fire is used for purification, can it be considered purified? Answer: It can be considered purified. Can it be eaten? Answer: It cannot be eaten. If the fire is in an unclean place, but the giver is in a clean place, and fire is used for purification, can it be considered purified? Answer: It can be considered purified. Can it be eaten? Answer: It cannot be eaten. Question: If the fire is in a clean place, but the giver is in an unclean place, and fire is used for purification, can it be considered purified? Answer: It can be considered purified. Can it be eaten? Answer: It cannot be eaten. If flames are used for purification, can it be considered purified? Answer: It can be considered purified. Can it be eaten? Answer: It cannot be eaten.
中立以斷炎作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以炭作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以灰火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以熱灰作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」
問：「若火在凈地，凈者在高上，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以炎火擲作凈，得凈不？」答：「得凈。」「可食不？」答：「得食。」「是中立以炎作凈，得凈不？」答：「得凈。」「可食不？」答：「不可食。」「是中立以斷炎作凈，得凈不？」答：「得凈。」「可食不？」答：「可食。」「是中立以灰炭作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以熱灰灑作凈，得凈不？」答：「得凈。」「可食不？」答：「得食。」
問：「若火在不凈地，凈者在凈地，是中立以炎作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以斷炎作凈，得凈不？」答：「得凈。」「可食不？」答：「得食。」「是中立以炭作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以灰炭
【現代漢語翻譯】 現代漢語譯本： 問：『如果用熄滅的火焰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用木炭來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用灰燼來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用熱灰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』
問：『如果火在乾淨的地方，要凈化的東西在高處，用火來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用燃燒的火焰投擲來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『可以食用。』『如果用火焰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用熄滅的火焰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『可以食用。』『如果用灰炭來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用熱灰灑來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『可以食用。』
問：『如果火在不乾淨的地方，要凈化的東西在乾淨的地方，用火焰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用熄滅的火焰來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『可以食用。』『如果用木炭來做凈化，能得到凈化嗎？』答：『能得到凈化。』『可以食用嗎？』答：『不可以食用。』『如果用灰炭
【English Translation】 English version: Question: 'If one uses extinguished flames for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses charcoal for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses ashes for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses hot ashes for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.'
Question: 'If the fire is in a clean place, and the object to be purified is on high, and one uses fire for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses burning flames to throw for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is edible.' 'If one uses flames for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses extinguished flames for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is edible.' 'If one uses ash charcoal for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses hot ashes sprinkled for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is edible.'
Question: 'If the fire is in an unclean place, and the object to be purified is in a clean place, and one uses flames for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses extinguished flames for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is edible.' 'If one uses charcoal for purification, is purification achieved?' Answer: 'Purification is achieved.' 'Is it edible?' Answer: 'It is not edible.' 'If one uses ash charcoal
作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」
問：「若火在不凈地，凈者在高上，以火作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以炎火擲作凈，得凈不？」答：「得凈。」「可食不？」答：「得食。」「是中立以炎作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以斷炎作凈，得凈不？」答：「得凈。」「可食不？」答：「可食。」「是中立以灰炭作凈，得凈不？」答：「得凈。」「可食不？」答：「不得食。」「是中立以熱灰灑作凈，得凈不？」答：「得凈。」「可食不？」答：「得食。」
問：「火在凈地，三碣在不凈地，是中煮食，可食不？」答：「不可食。」問：「若一碣在凈地，二碣在不凈地，是中煮食，可食不？」答：「不可食。」「若二碣在凈地，一碣在不凈地，是中煮食，得食不？」答：「不得食。」「若火在不凈地，三碣在凈地，是中煮食，得食不？」答：「以斷炎煮得食。」
問：「若比丘自以火、以刀、以爪作凈，得凈不？」答：「得凈。」「得食不？」答：「除火凈，余殘得食。若比丘以火作凈，自不應食，余比丘亦不應食。」
問：「誰于鬼村得波逸提？」答：「若作凈者是凈地，
【現代漢語翻譯】 現代漢語譯本 問：『進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『不可以食用。』
問：『如果火在不潔凈的地方，潔凈的東西在高處，用火進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『不可以食用。』『在這種情況下，用燃燒的火焰投擲進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『可以食用。』『在這種情況下，用火焰進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『不可以食用。』『在這種情況下，用熄滅的火焰進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『可以食用。』『在這種情況下，用灰燼進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『不可以食用。』『在這種情況下，用熱灰灑在上面進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『可以食用。』
問：『火在潔凈的地方，三個支架（三碣）在不潔凈的地方，在這種情況下煮食物，可以食用嗎？』答：『不可以食用。』問：『如果一個支架在潔凈的地方，兩個支架在不潔凈的地方，在這種情況下煮食物，可以食用嗎？』答：『不可以食用。』『如果兩個支架在潔凈的地方，一個支架在不潔凈的地方，在這種情況下煮食物，可以食用嗎？』答：『不可以食用。』『如果火在不潔凈的地方，三個支架在潔凈的地方，在這種情況下煮食物，可以食用嗎？』答：『用熄滅的火焰煮就可以食用。』
問：『如果比丘（Bikkhu，佛教僧侶）自己用火、用刀、用指甲進行凈化處理，能得到潔凈嗎？』答：『能得到潔凈。』『可以食用嗎？』答：『除了用火凈化的，剩餘的可以食用。如果比丘用火進行凈化處理，自己不應該食用，其他比丘也不應該食用。』
問：『誰在鬼村（鬼村）會觸犯波逸提（Payitthi，一種戒律）？』答：『如果進行凈化處理的人是在潔凈的地方，』
【English Translation】 English version Question: 'If purification is performed, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is not edible.'
Question: 'If the fire is in an impure place, and the pure object is above, and purification is performed with fire, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is not edible.' 'In this case, if purification is performed by throwing burning flames, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is edible.' 'In this case, if purification is performed with flames, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is not edible.' 'In this case, if purification is performed with extinguished flames, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is edible.' 'In this case, if purification is performed with ashes, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is not edible.' 'In this case, if purification is performed by sprinkling hot ashes, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'It is edible.'
Question: 'If the fire is in a pure place, and the three supports (three legs of a cooking stove) are in an impure place, is the food cooked in this situation edible?' Answer: 'It is not edible.' Question: 'If one support is in a pure place and two supports are in an impure place, is the food cooked in this situation edible?' Answer: 'It is not edible.' 'If two supports are in a pure place and one support is in an impure place, is the food cooked in this situation edible?' Answer: 'It is not edible.' 'If the fire is in an impure place and the three supports are in a pure place, is the food cooked in this situation edible?' Answer: 'Food cooked with extinguished flames is edible.'
Question: 'If a Bikkhu (Buddhist monk) purifies something himself with fire, with a knife, or with his nails, is purity obtained?' Answer: 'Purity is obtained.' 'Is it edible?' Answer: 'Except for what is purified by fire, the rest is edible. If a Bikkhu purifies something with fire, he should not eat it himself, nor should other Bikkhus eat it.'
Question: 'Who commits a Payitthi (a type of offense) in a ghost village (鬼村)?' Answer: 'If the person performing the purification is in a pure place,'
羯磨佛在時舍。」
問：「果在不凈地，凈者在凈地。若以火、刀、爪作凈，得凈不？」答：「得凈。」「可食不？」答：「不可食。」「若果在凈地，凈者在不凈地，若以火、刀、爪作凈，得凈不？」答：「得凈。」「可食不？」答：「不可食。」
問：「若以酥油著酒中煮，可飲不？」答：「若離酒勢得飲。」
問：「像乳酪酥可飲不？」答：「可飲。」
問：「八種漿非時可飲不？」答：「若無酒氣味，無食清凈可飲。」
問：「天食過中可食不？」答：「可食。」問：「應七日受不？」答：「可受。」
問衣法
問：「擯人應羯磨分衣不？」答：「不得。」「擯人云何分衣？」答：「自受分、展轉分、墮籌分。」
問：「頗比丘從非親里居士、居士婦乞衣，不得尼薩耆波逸提耶？」答：「除別房衣、白衣家中施衣、安居衣，從余非親里出家乞，得突吉羅。」
問：「為一人故送衣，四人同意故取，應取不？」答：「不應取。」「若為四人故送衣，一人同意取，可取不？」答：「可取。」
問：「衣價應取不？」答：「不應取。」問：「若轉是價作衣缽等余凈物，可取不？」答：「可取。」
問：「頗比丘施僧衣還自取，大得福、無罪耶
【現代漢語翻譯】 現代漢語譯本：『羯磨佛（Karma Buddha，行為之佛）在時舍（Sheda，時間或地點）。』
問：『果實落在不凈之地，而清潔者身處清凈之地。如果用火、刀、爪來使其清潔，能變得乾淨嗎？』答：『能變得乾淨。』『可以食用嗎？』答：『不可以食用。』『如果果實落在清凈之地，而清潔者身處不凈之地，如果用火、刀、爪來使其清潔，能變得乾淨嗎？』答：『能變得乾淨。』『可以食用嗎？』答：『不可以食用。』
問：『如果將酥油放入酒中煮，可以飲用嗎？』答：『如果去除酒的效力，就可以飲用。』
問：『象乳酪酥可以飲用嗎？』答：『可以飲用。』
問：『八種漿（指某些特定的飲料）在非時（非規定的時間）可以飲用嗎？』答：『如果沒有酒的氣味，沒有食物的殘渣，清凈的就可以飲用。』
問：『天食（指供養天人的食物）過午（過了中午）可以食用嗎？』答：『可以食用。』問：『應該七日受（接受供養）嗎？』答：『可以接受。』
問衣法（關於衣服的規定）
問：『對於被擯棄的人，應該羯磨（Karma，一種宗教儀式）分衣嗎？』答：『不可以。』『對於被擯棄的人，如何分衣？』答：『自己接受的部分、輾轉相授的部分、投籌決定的部分。』
問：『是否有比丘從非親屬的在家男居士、在家女居士處乞討衣服，而不會觸犯尼薩耆波逸提耶（Nissaggiya Pacittiya，一種戒律）？』答：『除了別房衣（特別允許的衣服）、白衣家中施捨的衣服、安居衣（安居期間獲得的衣服），從其餘非親屬的出家人處乞討，會觸犯突吉羅（Dukkata，一種輕微的罪過）。』
問：『爲了一個人而送來衣服，四個人都同意接受，應該接受嗎？』答：『不應該接受。』『如果是爲了四個人而送來衣服，一個人同意接受，可以接受嗎？』答：『可以接受。』
問：『衣價（購買衣服的錢）應該接受嗎？』答：『不應該接受。』問：『如果將這些錢轉作購買衣服、缽等其他清凈之物，可以接受嗎？』答：『可以接受。』
問：『是否有比丘佈施給僧眾衣服后又自己取回，能獲得大的福報且沒有罪過呢？』
【English Translation】 English version: 『Karma Buddha was at Sheda.』
Question: 『If a fruit falls on an unclean ground, and the purifier is in a clean place, if it is cleaned with fire, knife, or nails, will it become clean?』 Answer: 『It will become clean.』 『Is it edible?』 Answer: 『It is not edible.』 『If a fruit falls on a clean ground, and the purifier is in an unclean place, if it is cleaned with fire, knife, or nails, will it become clean?』 Answer: 『It will become clean.』 『Is it edible?』 Answer: 『It is not edible.』
Question: 『If ghee is cooked in wine, is it drinkable?』 Answer: 『If the intoxicating effect of the wine is removed, it is drinkable.』
Question: 『Is elephant milk cheese drinkable?』 Answer: 『It is drinkable.』
Question: 『Are the eight kinds of juice (certain specific beverages) drinkable at the wrong time (outside of the prescribed time)?』 Answer: 『If there is no smell of wine, and no food residue, and it is pure, it is drinkable.』
Question: 『Is heavenly food (food offered to deities) edible after noon?』 Answer: 『It is edible.』 Question: 『Should it be received for seven days?』 Answer: 『It can be received.』
Questions about the rules of clothing
Question: 『For a person who has been expelled, should Karma (a religious ritual) be performed to distribute clothing?』 Answer: 『It should not.』 『How should clothing be distributed for a person who has been expelled?』 Answer: 『The portion they receive themselves, the portion that is passed on, and the portion determined by drawing lots.』
Question: 『Is there a case where a Bhikkhu (monk) begs for clothing from a non-relative male layperson or female layperson, and does not violate Nissaggiya Pacittiya (a type of precept)?』 Answer: 『Except for specially permitted clothing, clothing donated from a layperson's home, and clothing received during the rainy season retreat, begging from other non-relative renunciants incurs a Dukkata (a minor offense).』
Question: 『If clothing is sent for one person, and four people agree to accept it, should it be accepted?』 Answer: 『It should not be accepted.』 『If clothing is sent for four people, and one person agrees to accept it, is it acceptable?』 Answer: 『It is acceptable.』
Question: 『Should the price of clothing be accepted?』 Answer: 『It should not be accepted.』 Question: 『If the money is used to buy clothing, a bowl, or other pure items, is it acceptable?』 Answer: 『It is acceptable.』
Question: 『Is there a case where a Bhikkhu donates clothing to the Sangha (monastic community) and then takes it back, gaining great merit and incurring no offense?』
？」答：「有！若一比丘獨一處住，是中施僧衣，余比丘不來，還自取用，大得福、無罪。」
「若比丘語余比丘：『施僧物。』語已命終，是施物僧，應用羯磨分不？」答：「不應。」問：「當云何分？」答：「以自受分、展轉分、墮籌分。何以故？物非現前僧物故。」
問：「安居比丘滅擯，應與安居衣分不？」答：「不應。」
問：「聾比丘云何名得衣？」答：「若見與衣，我亦應得。」「盲比丘云何名得衣？」答：「著手中、若著膝上，心念：『我得是衣。』」
問：「與學沙彌云何應與衣分？」答：「與大比丘等分分。」(分衣法竟)
問上第五誦中八法初迦絺那衣法第一
優波離問佛：「無歲比丘受作迦絺那衣，得名受衣不？」答言：「不得。」
問：「與學沙彌受作迦絺那衣，得名受不？」答：「不得。」
問：「擯人受作迦絺那衣，得名受不？」答：「不得。」
問：「犯僧殘別住人，受作迦絺那衣，得名受不？」答：「不得。」
問：「比丘如法應量作衣，受作迦絺那衣，得受不？」答：「得受。」
問：「若比丘如法應量作納衣，得受作迦絺那衣不？」答：「得受。」
問：「受迦絺那衣得幾種利？」答：「得九種
【現代漢語翻譯】 問：『如果一位比丘獨自居住在一處，有人在那裡佈施僧衣，其他比丘沒有來，這位比丘可以自己取用嗎？』答：『可以！如果一位比丘獨自居住在一處，有人在那裡佈施僧衣，其他比丘沒有來，他自己取用，會得到很大的福報，沒有罪過。』 問：『如果一位比丘說：『佈施僧物。』說完就去世了，這些佈施的物品，僧團應該用羯磨（Karma）來分配嗎？』答：『不應該。』問：『應該如何分配？』答：『用自受分、展轉分、墮籌分的方式。』問：『為什麼？』答：『因為這些物品不是現前僧團的物品。』 問：『安居的比丘被滅擯（逐出僧團），應該給他安居的衣物分嗎？』答：『不應該。』 問：『耳聾的比丘如何算是得到衣物？』答：『如果他看見有人給他衣物，他就可以說：『我也應該得到。』』問：『眼盲的比丘如何算是得到衣物？』答：『把衣物放在手中，或者放在膝蓋上，心裡想：『我得到這件衣物了。』』 問：『給學沙彌（Sramanera，見習僧人）應該如何分衣物？』答：『和給大比丘（Bhiksu，正式僧人）一樣，分得相同的份額。』（分衣法結束） 問：第五誦中的八法，最初的迦絺那衣法（Kathina-civara）第一。 優波離（Upali，佛陀十大弟子之一，持戒第一）問佛：『沒有戒臘的比丘接受制作迦絺那衣，可以稱為接受衣物嗎？』答：『不可以。』 問：『給學沙彌接受制作迦絺那衣，可以稱為接受嗎？』答：『不可以。』 問：『被擯出的人接受制作迦絺那衣，可以稱為接受嗎？』答：『不可以。』 問：『犯僧殘罪（Sanghavasesa）正在別住懺悔的人，接受制作迦絺那衣，可以稱為接受嗎？』答：『不可以。』 問：『比丘如法按照規定的尺寸製作衣物，接受制作迦絺那衣，可以稱為接受嗎？』答：『可以接受。』 問：『如果比丘如法按照規定的尺寸製作納衣（patchwork robe），可以接受制作迦絺那衣嗎？』答：『可以接受。』 問：『接受迦絺那衣可以得到幾種利益？』答：『可以得到九種。』
【English Translation】 Question: 'If a Bhiksu (monk) dwells alone in a place, and someone offers robes to the Sangha (monastic community) there, but the other Bhiksus do not come, can this Bhiksu take them for himself?' Answer: 'Yes! If a Bhiksu dwells alone in a place, and someone offers robes to the Sangha there, but the other Bhiksus do not come, he can take them for himself, and he will gain great merit and have no fault.' Question: 'If a Bhiksu says: 'I offer this to the Sangha.' and then dies, should the Sangha distribute these offered items using Karma (formal act of the Sangha)?' Answer: 'No, they should not.' Question: 'How should they be distributed?' Answer: 'By self-receiving portion, transferred portion, and lot-casting portion.' Question: 'Why?' Answer: 'Because these items are not the property of the present Sangha.' Question: 'Should a Bhiksu who is expelled during the Rainy Season Retreat (Varsa) be given a share of the Rainy Season Retreat robes?' Answer: 'No, he should not.' Question: 'How is it said that a deaf Bhiksu obtains a robe?' Answer: 'If he sees someone giving him a robe, he should say: 'I should also obtain this.' Question: 'How is it said that a blind Bhiksu obtains a robe?' Answer: 'By placing it in his hand or on his lap, and thinking: 'I have obtained this robe.' Question: 'How should robes be distributed to a Sramanera (novice monk)?' Answer: 'He should be given the same share as a senior Bhiksu.' (End of the rules for distributing robes) Question: The first of the eight rules in the fifth recitation, the first rule of Kathina-civara (Kathina robe). Upali (one of the ten great disciples of the Buddha, foremost in discipline) asked the Buddha: 'If a Bhiksu without seniority accepts the making of a Kathina-civara, can it be called acceptance of a robe?' The answer was: 'No, it cannot.' Question: 'If a Sramanera accepts the making of a Kathina-civara, can it be called acceptance?' Answer: 'No, it cannot.' Question: 'If an expelled person accepts the making of a Kathina-civara, can it be called acceptance?' Answer: 'No, it cannot.' Question: 'If a person undergoing penance (staying separately) for a Sanghavasesa (formal meeting of the Sangha) offense accepts the making of a Kathina-civara, can it be called acceptance?' Answer: 'No, it cannot.' Question: 'If a Bhiksu lawfully makes a robe according to the prescribed measurements and accepts the making of a Kathina-civara, can it be accepted?' Answer: 'It can be accepted.' Question: 'If a Bhiksu lawfully makes a patchwork robe (Kasaya) according to the prescribed measurements, can he accept the making of a Kathina-civara?' Answer: 'He can accept it.' Question: 'How many benefits can be obtained by accepting the Kathina-civara?' Answer: 'Nine benefits can be obtained.'
利：得至十夜六夜一夜，無有五因緣留僧伽梨；無有五因緣留雨浴衣；數數食、別眾食、二時不白得入聚落。」
問：「諸比丘眾多僧坊共結一界內安居，得安居不？」答：「得名安居。」「諸比丘應住何僧坊？」答：「隨意住。」「應何處自恣。」答：「隨意自恣。」「何處名安居竟？」答：「隨意處至地了是。」問：「何處應與安居衣物？」答：「隨自恣處與，又隨安居日多處應與。」
問：「諸比丘多僧坊，共一界內安居，諸比丘自恣竟，受迦絺那衣，是諸比丘皆得受不？」答：「得受。」
問：「諸比丘眾多僧坊，共一界內安居，是諸比丘受自恣竟，受迦絺那衣，受已舍是大界，是諸比丘皆名受迦絺那衣不？」答：「皆得。」
問：「諸比丘眾多僧坊，共一界內安居自恣，自恣竟受迦絺那衣，受已舍是大界，舍已舍迦絺那衣，一切比丘皆名舍迦絺那衣不？」答：「隨舍者舍，不捨者不捨。」
問：「諸比丘安居竟，眾多僧坊共結一界，受迦絺那衣，是諸比丘皆得名受迦絺那衣不？」答：「一切比丘得名受迦絺那衣。」
又問：「諸比丘安居竟，眾多僧坊共結一界受迦絺那衣，受迦絺那衣已舍是大界，是諸比丘皆名受迦絺那衣不？」答：「一切比丘皆得受迦絺那衣。」
【現代漢語翻譯】 現代漢語譯本 利：如果獲得超過十夜、六夜或一夜的利益，並且沒有五種因緣而留置僧伽梨（saṃghāṭī，一種僧侶的袈裟）；沒有五種因緣而留置雨浴衣；不應頻繁食用、不應參加別眾食（指僧團中一部分僧侶私自接受供養的食物）、未經告知不得在非用餐時間進入村落。
問：如果眾多比丘（bhikkhu，佛教僧侶）在多個僧坊（saṃghārāma，僧侶居住的寺院）共同劃定的一界內安居（vassa，雨季的閉關修行），是否算作安居？答：可以算作安居。問：這些比丘應該住在哪個僧坊？答：隨意居住。問：應該在哪裡自恣（pravāraṇā，安居結束時的儀式）？答：隨意自恣。問：在哪裡算作安居結束？答：在隨意的地方直到地面結束為止。 問：應該在哪裡給予安居衣物？答：在自恣的地方給予，也應該在安居時間較長的地方給予。
問：如果眾多比丘在多個僧坊共同劃定的一界內安居，這些比丘自恣結束后，接受迦絺那衣（kathina，一種特殊的袈裟），是否所有比丘都能接受？答：都能接受。
問：如果眾多比丘在多個僧坊共同劃定的一界內安居，這些比丘接受自恣結束后，接受迦絺那衣，接受后捨棄這個大界，這些比丘是否都算作接受了迦絺那衣？答：都算接受了。
問：如果眾多比丘在多個僧坊共同劃定的一界內安居自恣，自恣結束後接受迦絺那衣，接受后捨棄這個大界，捨棄后又捨棄迦絺那衣，所有比丘都算作捨棄了迦絺那衣嗎？答：隨捨棄者捨棄，不捨棄者不捨棄。
問：如果比丘們安居結束后，在多個僧坊共同劃定的一界內，接受迦絺那衣，這些比丘是否都算作接受了迦絺那衣？答：所有比丘都算作接受了迦絺那衣。
又問：如果比丘們安居結束后，在多個僧坊共同劃定的一界內接受迦絺那衣，接受迦絺那衣后捨棄這個大界，這些比丘是否都算作接受了迦絺那衣？答：所有比丘都算作接受了迦絺那衣。
【English Translation】 English version Benefit: Obtaining more than ten nights, six nights, or one night, without five reasons for keeping the saṃghāṭī (a monk's outer robe); without five reasons for keeping the rain-bathing robe; not eating frequently, not participating in separate meals (referring to food privately accepted by a portion of the sangha), and not entering villages at inappropriate times without informing.
Question: If many bhikkhus (Buddhist monks) dwell in retreat (vassa, the rainy season retreat) within a boundary jointly established by multiple saṃghārāmas (monasteries where monks reside), is it considered a retreat? Answer: It can be considered a retreat. Question: Which saṃghārāma should these bhikkhus reside in? Answer: They may reside wherever they wish. Question: Where should they perform the pravāraṇā (the ceremony marking the end of the retreat)? Answer: They may perform the pravāraṇā wherever they wish. Question: Where is it considered the end of the retreat? Answer: Wherever they wish, until the ground ends. Question: Where should the retreat requisites be given? Answer: They should be given at the place of pravāraṇā, and also at the place where the retreat period is longer.
Question: If many bhikkhus dwell in retreat within a boundary jointly established by multiple saṃghārāmas, and these bhikkhus, after the pravāraṇā, receive the kathina (a special robe), can all the bhikkhus receive it? Answer: They can all receive it.
Question: If many bhikkhus dwell in retreat within a boundary jointly established by multiple saṃghārāmas, and these bhikkhus, after the pravāraṇā, receive the kathina, and after receiving it, abandon this large boundary, are all these bhikkhus considered to have received the kathina? Answer: They are all considered to have received it.
Question: If many bhikkhus dwell in retreat within a boundary jointly established by multiple saṃghārāmas, and after the pravāraṇā, receive the kathina, and after receiving it, abandon this large boundary, and after abandoning it, abandon the kathina, are all the bhikkhus considered to have abandoned the kathina? Answer: Those who abandon it abandon it, and those who do not abandon it do not abandon it.
Question: If bhikkhus, after the retreat, receive the kathina within a boundary jointly established by multiple saṃghārāmas, are all these bhikkhus considered to have received the kathina? Answer: All the bhikkhus are considered to have received the kathina.
Again, question: If bhikkhus, after the retreat, receive the kathina within a boundary jointly established by multiple saṃghārāmas, and after receiving the kathina, abandon this large boundary, are all these bhikkhus considered to have received the kathina? Answer: All the bhikkhus are considered to have received the kathina.
問：「諸比丘安居竟，眾多僧坊共結一界受迦絺那衣，受已舍是大界，舍已舍迦絺那衣，一切比丘皆名舍迦絺那衣耶？」答：「舍者舍，不捨者不捨。」
問：「頗比丘受檀越請食，前食後到余家，不得波逸提耶？」答：「有！若是請處在巷陌、市肆邊。」
問：「諸比丘四邊僧坊，若八、若九、若十、若過，共結一界安居，是諸比丘皆得安居不？」答：「皆得。」「何處應住？」答：「隨意。」「應何處受自恣？」答：「隨意。」「何處名安居竟？」答：「隨意處至地了是。」「何處應與安居衣物？」答：「隨自恣處應與，又隨安居日多處。」
問：「諸比丘四邊僧坊，若八、若九、若十、若過，共結一界安居，諸比丘自恣竟，受迦絺那衣，是諸比丘皆得名受不？」答：「得受。」
問：「諸比丘四邊僧坊，若八、若九、若十、若過，共結一界安居，是諸比丘自恣竟，受迦絺那衣已舍是大界，是諸比丘皆得名受迦絺那衣耶？」答：「皆得。」
問：「諸比丘四邊僧坊，若八、若九、若十、若過，共結一界安居自恣，自恣竟受迦絺那衣，受已舍是大界，舍已舍迦絺那衣，一切比丘皆名舍迦絺那衣耶？」答：「隨舍者舍，不捨者不捨。」
問：「諸比丘安居竟，四邊僧坊，
【現代漢語翻譯】 現代漢語譯本 問：『眾位比丘結束安居后，在許多僧伽藍（Sangharama，僧院）共同劃定的一個界限內接受迦絺那衣（Kathina-civara，一種特殊的袈裟），接受之後又捨棄這個大的界限，捨棄之後又捨棄迦絺那衣，所有比丘都稱為捨棄迦絺那衣了嗎？』答：『捨棄的人就捨棄了，沒有捨棄的人就沒有捨棄。』 問：『如果比丘接受了檀越（Danapati，施主）的齋飯邀請，在飯前或飯後去了其他人家裡，可以不犯波逸提（Pacittiya，一種戒律罪名）嗎？』答：『會犯！如果接受邀請的地方在巷陌、市肆旁邊。』 問：『眾位比丘在四周的僧伽藍，無論是八個、九個、十個或者更多，共同劃定一個界限進行安居，這些比丘都能算作安居嗎？』答：『都能算作。』『應該住在哪裡？』答：『隨意。』『應該在哪裡舉行自恣（Pavarana，僧團在安居結束時舉行的儀式）？』答：『隨意。』『在哪裡算作安居結束？』答：『隨意的地方到達地面就算結束。』『應該在哪裡給予安居的衣物？』答：『應該在舉行自恣的地方給予，或者在安居時間較長的地方給予。』 問：『眾位比丘在四周的僧伽藍，無論是八個、九個、十個或者更多，共同劃定一個界限進行安居，這些比丘自恣結束后，接受迦絺那衣，這些比丘都可以稱為接受了嗎？』答：『可以稱為接受。』 問：『眾位比丘在四周的僧伽藍，無論是八個、九個、十個或者更多，共同劃定一個界限進行安居，這些比丘自恣結束后，接受迦絺那衣后又捨棄了這個大的界限，這些比丘都可以稱為接受迦絺那衣了嗎？』答：『都可以。』 問：『眾位比丘在四周的僧伽藍，無論是八個、九個、十個或者更多，共同劃定一個界限進行安居自恣，自恣結束後接受迦絺那衣，接受之後又捨棄這個大的界限，捨棄之後又捨棄迦絺那衣，所有比丘都稱為捨棄迦絺那衣了嗎？』答：『隨捨棄的人捨棄，不捨棄的人不捨棄。』 問：『眾位比丘安居結束后，在四周的僧伽藍，』
【English Translation】 English version Question: 'After the bhikkhus (monks) have completed their Vassa (rainy season retreat), and many Sangharamas (monasteries) together establish a boundary to receive the Kathina-civara (a special robe), and after receiving it, they abandon this large boundary, and after abandoning it, they abandon the Kathina-civara, are all the bhikkhus then called those who have abandoned the Kathina-civara?' Answer: 'Those who abandon, abandon; those who do not abandon, do not abandon.' Question: 'If a bhikkhu receives an invitation to a meal from a Danapati (patron), and before or after the meal goes to another's house, does he not commit a Pacittiya (an offense requiring confession)?' Answer: 'He does! If the place of invitation is near alleys or markets.' Question: 'If bhikkhus from monasteries on four sides, whether eight, nine, ten, or more, together establish a boundary for the Vassa, are all these bhikkhus considered to have observed the Vassa?' Answer: 'All are considered to have observed it.' 'Where should they reside?' Answer: 'As they please.' 'Where should they hold the Pavarana (end of Vassa ceremony)?' Answer: 'As they please.' 'Where is it considered the end of the Vassa?' Answer: 'Wherever they reach the ground as they please, that is the end.' 'Where should the Vassa robes and items be given?' Answer: 'They should be given at the place of Pavarana, or at the place where the Vassa was observed for the longest time.' Question: 'If bhikkhus from monasteries on four sides, whether eight, nine, ten, or more, together establish a boundary for the Vassa, and after the bhikkhus have completed the Pavarana, they receive the Kathina-civara, can all these bhikkhus be called those who have received it?' Answer: 'They can be called those who have received it.' Question: 'If bhikkhus from monasteries on four sides, whether eight, nine, ten, or more, together establish a boundary for the Vassa, and after the bhikkhus have completed the Pavarana, and after receiving the Kathina-civara, they abandon this large boundary, can all these bhikkhus be called those who have received the Kathina-civara?' Answer: 'All can.' Question: 'If bhikkhus from monasteries on four sides, whether eight, nine, ten, or more, together establish a boundary for the Vassa and hold the Pavarana, and after the Pavarana they receive the Kathina-civara, and after receiving it, they abandon this large boundary, and after abandoning it, they abandon the Kathina-civara, are all the bhikkhus then called those who have abandoned the Kathina-civara?' Answer: 'Those who abandon, abandon; those who do not abandon, do not abandon.' Question: 'After the bhikkhus have completed their Vassa, in the monasteries on four sides,'
若八、若九、若十、若過，共結一界受迦絺那衣，是諸比丘皆名得受迦絺那衣耶？」答：「一切比丘皆得名受迦絺那衣。」
又問：「諸比丘安居竟，四邊僧坊，若八、若九、若十、若過，共結一界受迦絺那衣，受已舍是大界，是諸比丘皆名受迦絺那衣耶？」答：「一切比丘皆得名受迦絺那衣。」
問：「諸比丘安居竟，四邊僧坊，若八、若九、若十、若過，共結一界受迦絺那衣，受已舍是大界，舍已舍迦絺那衣，一切比丘皆名舍迦絺那衣耶？」答：「舍者舍，不捨者不捨。」
問：「諸比丘受迦絺那衣，官作閏月，何時舍迦絺那衣？」答：「隨安居日數。」
問：「諸比丘受迦絺那衣已作十四日，客比丘來作十五日。若舊比丘隨客比丘是日作布薩，若是日得佈施物，應屬誰？」答：「一切。」「云何應分」？答：「等分，第四分與沙彌。」
問：「若舊比丘受迦絺那衣已出界，客比丘來舍迦絺那衣，是日得施物，應屬誰？」答：「或屬安居比丘、或屬現前比丘。」「何者屬安居比丘？何者屬現前比丘？」「若夏末月得屬安居比丘，餘者屬現前比丘。」
問：「受迦絺那衣，眾僧壞為二部，一切眾得名受迦絺那衣耶？」答：「一切得受。」
問：「受迦絺那衣已，僧壞為
【現代漢語翻譯】 現代漢語譯本 問：如果八位、九位、十位或更多比丘，共同劃定一個區域來接受迦絺那衣（Kathina-robe，一種在雨季安居結束后僧侶接受的佈施），這些比丘都可稱為已接受迦絺那衣嗎？ 答：所有比丘都可稱為已接受迦絺那衣。
又問：如果比丘們安居結束后，在四周的僧房裡，有八位、九位、十位或更多比丘，共同劃定一個區域來接受迦絺那衣，接受后又捨棄了這個大區域，這些比丘都可稱為已接受迦絺那衣嗎？ 答：所有比丘都可稱為已接受迦絺那衣。
問：如果比丘們安居結束后，在四周的僧房裡，有八位、九位、十位或更多比丘，共同劃定一個區域來接受迦絺那衣，接受后又捨棄了這個大區域，捨棄后又捨棄了迦絺那衣，所有比丘都可稱為已捨棄迦絺那衣嗎？ 答：捨棄者捨棄，不捨棄者不捨棄。
問：如果比丘們接受迦絺那衣后，遇到官府設定閏月，何時捨棄迦絺那衣？ 答：隨安居的日數而定。
問：如果比丘們接受迦絺那衣後過了十四天，有客比丘來，過了十五天。如果舊比丘跟隨客比丘在那天作布薩（Posadha，佛教僧團每半月舉行的集會），如果那天得到佈施物，應該屬於誰？ 答：屬於所有人。 問：應該如何分配？ 答：平均分配，四分之一給沙彌（Sramanera，佛教的見習僧侶）。
問：如果舊比丘接受迦絺那衣后出了界，客比丘來捨棄迦絺那衣，那天得到佈施物，應該屬於誰？ 答：或者屬於安居比丘，或者屬於現前比丘。 問：哪些屬於安居比丘？哪些屬於現前比丘？ 答：如果是夏末月得到的，屬於安居比丘，其餘的屬於現前比丘。
問：接受迦絺那衣后，僧團分裂為兩部分，所有僧眾都可稱為已接受迦絺那衣嗎？ 答：所有人都可稱為已接受。
問：接受迦絺那衣后，僧團分裂為
【English Translation】 English version Question: If eight, nine, ten, or more bhikkhus (monks) together establish a boundary to receive the Kathina-robe (Kathina-robe, a robe offered to monks after the rainy season retreat), are all these bhikkhus considered to have received the Kathina-robe? Answer: All bhikkhus are considered to have received the Kathina-robe.
Again, question: If bhikkhus, after completing the rainy season retreat, in the surrounding monasteries, eight, nine, ten, or more bhikkhus together establish a boundary to receive the Kathina-robe, and after receiving it, abandon this large boundary, are all these bhikkhus considered to have received the Kathina-robe? Answer: All bhikkhus are considered to have received the Kathina-robe.
Question: If bhikkhus, after completing the rainy season retreat, in the surrounding monasteries, eight, nine, ten, or more bhikkhus together establish a boundary to receive the Kathina-robe, and after receiving it, abandon this large boundary, and after abandoning it, abandon the Kathina-robe, are all bhikkhus considered to have abandoned the Kathina-robe? Answer: Those who abandon, abandon; those who do not abandon, do not abandon.
Question: If bhikkhus receive the Kathina-robe and the government institutes an intercalary month, when is the Kathina-robe abandoned? Answer: According to the number of days of the rainy season retreat.
Question: If bhikkhus receive the Kathina-robe and after fourteen days, a guest bhikkhu arrives, making it fifteen days. If the old bhikkhus follow the guest bhikkhu and perform the Posadha (Posadha, a fortnightly monastic observance) on that day, and if offerings are received on that day, to whom should they belong? Answer: To everyone. Question: How should they be distributed? Answer: Equally, with one-fourth given to the Sramanera (Sramanera, a novice monk).
Question: If an old bhikkhu, having received the Kathina-robe, leaves the boundary, and a guest bhikkhu comes to abandon the Kathina-robe, and offerings are received on that day, to whom should they belong? Answer: Either to the rainy season retreat bhikkhus or to the present bhikkhus. Question: Which belongs to the rainy season retreat bhikkhus? Which belongs to the present bhikkhus? Answer: If it is received in the last month of the rainy season, it belongs to the rainy season retreat bhikkhus; the rest belongs to the present bhikkhus.
Question: After receiving the Kathina-robe, if the Sangha (monastic community) is divided into two factions, are all members of the Sangha considered to have received the Kathina-robe? Answer: All are considered to have received it.
Question: After receiving the Kathina-robe, if the Sangha is divided into
二部，一部舍迦絺那衣，是迦絺那衣得名舍不？」答：「如法者，捨得名舍。不如法者，捨不得名舍。」
問：「不凈衣受作迦絺那衣，得名受不？」答：「不得。」
問：「后安居人得受迦絺那衣不？」答：「不得。」
問：「頗有受迦絺那衣住處得施物，但此一處自恣比丘得分耶？」答：「有！若諸比丘夏末月受迦絺那衣，即夏末月舍，是中得施物是。」
問：「如佛言：『乃至在聞處亦名舍迦絺那衣。』云何是聞處？」答：「若比丘受迦絺那衣在界外，聞僧舍迦絺那衣聲，得名舍迦絺那衣。」(迦絺那衣法竟)◎
◎問拘舍彌法第二
問：「若僧眾壞為二部，諸比丘尼受半月教授法，應從何部受？」答：「從說如法者受。若無說如法者，闥賴吒比丘應出界外教授。」
問：「拘舍彌比丘毗耶離比丘舍界，得名舍不？」答：「不得。」問：「毗耶離比丘拘舍彌比丘舍界，得名舍不？」答：「得舍。」
問：「俱舍彌比丘布薩處，二部共合一處，闥賴吒云何布薩？」答：「應出界作布薩。」
問：「是中檀越來，捉上座手言：『佈施眾僧。』是施物應屬誰？」答：「隨何部作上座，是物應屬一部。」「若檀越捉第一上座、第二上座手言：『是物施僧。』是
【現代漢語翻譯】 現代漢語譯本 問：『兩件衣服，一件是迦絺那衣（Kathina-robe，一種特殊的僧衣），這是否因為做了迦絺那衣才得名「舍」（放棄）？』答：『如法制作的，放棄才得名「舍」。不如法制作的，放棄也不能得名「舍」。』
問：『用不凈的布料縫製迦絺那衣，可以稱為「受」（接受）嗎？』答：『不可以。』
問：『在安居結束后才來的人，可以接受迦絺那衣嗎？』答：『不可以。』
問：『是否有些接受迦絺那衣的住處，可以得到施捨之物，但只有這個住處自恣（Pavarana，僧團在雨季安居結束時的儀式）的比丘才能分得？』答：『有！如果眾比丘在夏末月接受迦絺那衣，也在夏末月捨棄，那麼這期間得到的施捨之物就是。』
問：『如佛所說：『乃至在聽到之處也算作捨棄迦絺那衣。』什麼是『聽到之處』？』答：『如果比丘接受迦絺那衣后在結界之外，聽到僧團捨棄迦絺那衣的聲音，就可以算作捨棄迦絺那衣。』（迦絺那衣法完）
問拘舍彌法第二
問：『如果僧團分裂成兩派，比丘尼接受半月教授法（Upajjhaya，尼師的依止），應該從哪一派接受？』答：『從說如法的派別接受。如果沒有說如法的派別，闥賴吒（Tadrisa，中立比丘）比丘應該出界外教授。』
問：『拘舍彌（Kosambi）比丘在毗耶離（Vaisali）比丘的界限外舍棄，可以算作捨棄嗎？』答：『不可以。』問：『毗耶離比丘在拘舍彌比丘的界限外舍棄，可以算作捨棄嗎？』答：『可以算作捨棄。』
問：『拘舍彌比丘舉行布薩（Uposatha，每半月舉行的誦戒儀式）的場所，兩派共同聚集在一處，闥賴吒應該如何布薩？』答：『應該出界外舉行布薩。』
問：『這時檀越（Dana，施主）來了，握住上座（長者）的手說：『佈施給眾僧。』這些施捨之物應該屬於誰？』答：『隨哪一派推舉上座，這些物品就應該屬於那一派。』『如果檀越握住第一上座、第二上座的手說：『這些物品施捨給僧團。』這些
【English Translation】 English version Question: 'Are the two robes, one of which is a Kathina-robe (Kathina-robe, a special monastic robe), named 'relinquishment' because the Kathina-robe is made?' Answer: 'If it is made according to the Dharma, relinquishment is named 'relinquishment'. If it is not made according to the Dharma, relinquishment cannot be named 'relinquishment'.'
Question: 'If an impure cloth is received to make a Kathina-robe, can it be called 'acceptance'?' Answer: 'It cannot.'
Question: 'Can someone who arrives after the retreat receive a Kathina-robe?' Answer: 'They cannot.'
Question: 'Are there places where Kathina-robes are received that can receive offerings, but only the monks who perform Pavarana (Pavarana, a ceremony at the end of the rainy season retreat) at this one place can share them?' Answer: 'Yes! If the monks receive the Kathina-robe in the last month of the summer retreat and also relinquish it in the last month of the summer retreat, then the offerings received during this period belong to them.'
Question: 'As the Buddha said: 'Even at the place of hearing, it is considered relinquishing the Kathina-robe.' What is the 'place of hearing'?' Answer: 'If a monk who has received a Kathina-robe is outside the boundary and hears the sound of the Sangha relinquishing the Kathina-robe, it can be considered relinquishing the Kathina-robe.' (End of the Kathina-robe Dharma)
Question on the Kosambi Dharma, Second
Question: 'If the Sangha is divided into two factions, from which faction should the Bhikkhunis receive the half-monthly teaching (Upajjhaya, the preceptorship of a nun)?' Answer: 'They should receive from the faction that speaks according to the Dharma. If there is no faction that speaks according to the Dharma, the Tadrisa (Tadrisa, neutral) Bhikkhus should teach outside the boundary.'
Question: 'If a Kosambi (Kosambi) Bhikkhu relinquishes outside the boundary of a Vaisali (Vaisali) Bhikkhu, can it be considered relinquishment?' Answer: 'It cannot.' Question: 'If a Vaisali Bhikkhu relinquishes outside the boundary of a Kosambi Bhikkhu, can it be considered relinquishment?' Answer: 'It can be considered relinquishment.'
Question: 'At the place where the Kosambi Bhikkhus perform Uposatha (Uposatha, a bi-monthly ceremony of reciting precepts), if the two factions gather together in one place, how should the Tadrisa perform Uposatha?' Answer: 'They should perform Uposatha outside the boundary.'
Question: 'If a Dana (Dana, donor) comes and takes the hand of the senior monk (elder) and says: 'I donate to the Sangha,' to whom should these offerings belong?' Answer: 'Whichever faction elects the senior monk, the items should belong to that faction.' 'If the donor takes the hands of the first senior monk and the second senior monk and says: 'These items are donated to the Sangha,' these
物應屬誰？」答：「若二上座是一部上座，應屬一部。若二上座各是一部，應屬二部。」「云何應分？」答：「次第等分，第四分與沙彌。」
問：「若眾僧欲壞，知法者次第敷獨坐床，中間各留一床處，是中坐應作僧羯磨，亦應教授比丘尼，是中雲何名成法？」答：「若二部隨順，闥賴吒比丘共和合是。」(俱舍彌法竟)
問瞻波法第三
問：「若睡眠比丘眾僧擯，得名擯不？」答：「若聞白已睡眠，得名擯。」
問：「若眾僧睡眠擯一比丘，是比丘得名擯不？」答：「若眾僧聞白已睡眠，得名擯。」
問：「若亂語憒鬧時擯比丘，得名擯不？」答：「乃至四比丘聞白聲，得名擯。」
問：「賊住比丘、擯比丘、不共住人、種種不共住人、別住比丘、狂人、散亂心人、病壞心人足數，擯比丘，得名擯不？」答：「不得。若癡比丘未作癡羯磨，諸比丘不得離作布薩及諸羯磨。若作癡羯磨已，若來不來，諸比丘隨意作布薩及諸羯磨。」
問：「頗比丘，眾僧事未訖從坐處起，不得波逸提耶？」答：「有！若大小行、若不離聞處是。」
問：「如佛言：『比丘不現前不應作羯磨。若作，諸比丘得罪。』頗有比丘不現前作羯磨，不得罪耶？」答：「有！諸比丘尼，為比丘
【現代漢語翻譯】 現代漢語譯本 問：『物品應該屬於誰？』答：『如果兩位上座（長老）屬於同一個僧團，就應該屬於這個僧團。如果兩位上座各自屬於不同的僧團，就應該屬於這兩個僧團。』問：『應該如何分配？』答：『按順序平均分配，第四份給沙彌（小僧）。』 問：『如果僧團將要解散，知法者按順序鋪設獨坐床，中間各自留出一張床的位置，在這種情況下，坐于中間的人應該主持僧團羯磨（僧團會議），也應該為比丘尼（尼姑）說法，這種情況如何才能稱為如法？』答：『如果兩個僧團都隨順，並且得到Tatlata（人名）比丘的共同認可，就是如法的。』（俱舍彌法結束） 問瞻波法第三 問：『如果睡眠的比丘被僧團擯斥，這是否算作擯斥？』答：『如果聽到白（宣告）之後才睡眠，就算作擯斥。』 問：『如果僧團在睡眠中擯斥一位比丘，這位比丘是否算作被擯斥？』答：『如果僧團聽到白（宣告）之後才睡眠，就算作擯斥。』 問：『如果在亂語喧鬧時擯斥比丘，這是否算作擯斥？』答：『只要有四位比丘聽到白（宣告）的聲音，就算作擯斥。』 問：『盜住比丘（犯盜戒的比丘）、被擯斥的比丘、不共住人（不與僧團共住的人）、各種不共住人、別住比丘（另住的比丘）、狂人、散亂心人、精神錯亂的人算在人數之內，擯斥比丘，這是否算作擯斥？』答：『不算。如果癡呆的比丘還沒有進行癡羯磨（針對癡呆者的羯磨），各位比丘不得單獨舉行布薩（懺悔儀式）以及各種羯磨。如果已經進行了癡羯磨，那麼他來與不來，各位比丘都可以隨意舉行布薩以及各種羯磨。』 問：『是否有比丘，僧團的事情還沒有結束就從座位上起身，卻不犯波逸提（一種戒律）？』答：『有！如果是大小便，或者沒有離開聽聞的地方，就不犯。』 問：『如佛所說：『比丘不在場不應該進行羯磨。如果進行了，各位比丘會犯戒。』是否有比丘不在場而進行羯磨，卻不犯戒的？』答：『有！為比丘尼（尼姑）』
【English Translation】 English version Question: 'To whom should the object belong?' Answer: 'If the two elders (Upajjhaya) belong to the same Sangha (community), it should belong to that Sangha. If the two elders each belong to different Sanghas, it should belong to the two Sanghas.' Question: 'How should it be divided?' Answer: 'Divide equally in order, and give the fourth portion to the Shramanera (novice monk).' Question: 'If the Sangha is about to dissolve, and those who know the Dharma (law) lay out individual sitting mats in order, each leaving a space for one mat in between, in this situation, the person sitting in the middle should conduct the Sangha Karma (Sangha meeting), and should also teach the Bhikkhunis (nuns). How can this situation be called lawful?' Answer: 'If the two Sanghas are in agreement, and the Bhikkhu Tatlata (name) is in common accord, then it is lawful.' (End of the Kushambi Dharma) Question on the Third Champā Dharma Question: 'If a sleeping Bhikkhu (monk) is expelled by the Sangha, is this considered an expulsion?' Answer: 'If he falls asleep after hearing the announcement (white proclamation), it is considered an expulsion.' Question: 'If the Sangha expels a Bhikkhu while sleeping, is this Bhikkhu considered expelled?' Answer: 'If the Sangha falls asleep after hearing the announcement (white proclamation), it is considered an expulsion.' Question: 'If a Bhikkhu is expelled during confused and noisy speech, is this considered an expulsion?' Answer: 'As long as four Bhikkhus hear the sound of the announcement (white proclamation), it is considered an expulsion.' Question: 'If a Bhikkhu who steals (thief-dweller), an expelled Bhikkhu, a person who does not live in common (non-communal dweller), various non-communal dwellers, a Bhikkhu living separately, a madman, a person with a distracted mind, a person with a diseased mind are counted in the quorum, and a Bhikkhu is expelled, is this considered an expulsion?' Answer: 'No. If a foolish Bhikkhu has not yet undergone the foolish Karma (Karma for the foolish), the Bhikkhus may not separately perform Uposatha (confession ceremony) and various Karmas. If the foolish Karma has been performed, whether he comes or not, the Bhikkhus may freely perform Uposatha and various Karmas.' Question: 'Is there a Bhikkhu who, without finishing the Sangha's business, rises from his seat, and does not commit a Payantika (a type of offense)?' Answer: 'Yes! If it is for minor or major bodily functions, or if he does not leave the place of hearing, he does not commit an offense.' Question: 'As the Buddha said: 'A Bhikkhu should not perform Karma in the absence of another Bhikkhu. If it is performed, the Bhikkhus will commit an offense.' Is there a Bhikkhu who performs Karma in the absence of another Bhikkhu, and does not commit an offense?' Answer: 'Yes! For the Bhikkhunis (nuns)'
不現前，與作不禮拜、不共語、不問訊、不供養羯磨是。」
問：「如佛言：『不自首不應作羯磨。』頗有不自首得作羯磨耶？」答：「有！若比丘不自首，比丘尼僧得作不禮拜、不共語、不問訊、不供養羯磨。」
「諸比丘在地，有事人在高上，得作羯磨不？」答：「不得。」「諸比丘在高上，有事人在地，得作羯磨不？」答：「不得。」「諸比丘在界內，有事人在界外，得作羯磨不？」答：「不得。」「諸比丘在界外，有事人在界內，得作羯磨不？」答：「不得。諸比丘、有事人俱在界內，若坐、若立，得作羯磨。」
問：「受法比丘，與不受法比丘作羯磨，得羯磨不？」答：「不得。」「不受法比丘，與受法比丘作羯磨，得羯磨不？」答：「不得。」「受法比丘，以不受法比丘足數作羯磨，得羯磨不？」答：「不得。」「不受法比丘，以受法比丘足數作羯磨，得羯磨不？」答：「不得。」
問：「頗有界內一時四處作羯磨不得罪耶？」答：「有！四處展轉與欲得。」
問：「頗一比丘，於四住處中作羯磨，不得罪耶？」答：「有！若床榻材木連線四界得。」
問：「頗一足數比丘，足四住處作羯磨，不得罪耶？」答：「有！若床榻材木連線四界，若坐、若立得。」(瞻波
【現代漢語翻譯】 現代漢語譯本： 問：『不現前』（指當事人不在場），與進行不禮拜、不共語、不問訊、不供養的羯磨（Karma，業，此處指佛教僧團的事務處理）是允許的嗎？」 答：『不允許。』
問：『如佛所說：『不自首（不坦白認錯）不應作羯磨。』難道有不自首卻可以作羯磨的情況嗎？』 答：『有！如果比丘（Bhiksu，男性出家人）不自首，比丘尼僧團（Bhiksuni Sangha，女性出家人僧團）可以對比丘進行不禮拜、不共語、不問訊、不供養的羯磨。』
『如果比丘們在地上，而當事人在高處，可以作羯磨嗎？』 答：『不可以。』 『如果比丘們在高處，而當事人在地上，可以作羯磨嗎？』 答：『不可以。』 『如果比丘們在結界內，而當事人在結界外，可以作羯磨嗎？』 答：『不可以。』 『如果比丘們在結界外，而當事人在結界內，可以作羯磨嗎？』 答：『不可以。比丘和當事人都在結界內，無論是坐著還是站著，都可以作羯磨。』
問：『已受具足戒的比丘，與未受具足戒的比丘一起作羯磨，羯磨有效嗎？』 答：『無效。』 『未受具足戒的比丘，與已受具足戒的比丘一起作羯磨，羯磨有效嗎？』 答：『無效。』 『已受具足戒的比丘，用未受具足戒的比丘來湊足人數作羯磨，羯磨有效嗎？』 答：『無效。』 『未受具足戒的比丘，用已受具足戒的比丘來湊足人數作羯磨，羯磨有效嗎？』 答：『無效。』
問：『難道有在同一結界內，同時在四個地方作羯磨而沒有罪過的情況嗎？』 答：『有！四個地方輪流傳遞同意（與欲）就可以。』
問：『難道有一個比丘，在四個住處中作羯磨，而沒有罪過的情況嗎？』 答：『有！如果床榻的木材連線四個結界就可以。』
問：『難道有一個滿足人數的比丘，在四個住處作羯磨，而沒有罪過的情況嗎？』 答：『有！如果床榻的木材連線四個結界，無論是坐著還是站著都可以。』（瞻波）
【English Translation】 English version: Question: 'Not being present' (referring to the person involved not being present), is it permissible to perform the Karma (Karma, action; here referring to the handling of affairs in the Buddhist Sangha) of not bowing, not speaking together, not greeting, and not offering? Answer: 'Not permissible.'
Question: 'As the Buddha said: 'One should not perform Karma without confessing (without frankly admitting mistakes).' Is there a situation where Karma can be performed without confessing?' Answer: 'Yes! If a Bhiksu (male monastic) does not confess, the Bhiksuni Sangha (female monastic community) can perform the Karma of not bowing, not speaking together, not greeting, and not offering to the Bhiksu.'
'If the Bhiksus are on the ground, and the person involved is on a higher place, can Karma be performed?' Answer: 'No.' 'If the Bhiksus are on a higher place, and the person involved is on the ground, can Karma be performed?' Answer: 'No.' 'If the Bhiksus are within the boundary, and the person involved is outside the boundary, can Karma be performed?' Answer: 'No.' 'If the Bhiksus are outside the boundary, and the person involved is within the boundary, can Karma be performed?' Answer: 'No. If the Bhiksus and the person involved are both within the boundary, whether sitting or standing, Karma can be performed.'
Question: 'If a Bhiksu who has received full ordination performs Karma with a Bhiksu who has not received full ordination, is the Karma valid?' Answer: 'Invalid.' 'If a Bhiksu who has not received full ordination performs Karma with a Bhiksu who has received full ordination, is the Karma valid?' Answer: 'Invalid.' 'If a Bhiksu who has received full ordination uses Bhiksus who have not received full ordination to make up the quorum for performing Karma, is the Karma valid?' Answer: 'Invalid.' 'If a Bhiksu who has not received full ordination uses Bhiksus who have received full ordination to make up the quorum for performing Karma, is the Karma valid?' Answer: 'Invalid.'
Question: 'Is there a situation where performing Karma simultaneously in four places within the same boundary is without offense?' Answer: 'Yes! If consent (giving desire) is passed around in turn among the four places.'
Question: 'Is there a situation where one Bhiksu performs Karma in four dwelling places without offense?' Answer: 'Yes! If the wood of the bed connects the four boundaries.'
Question: 'Is there a situation where a quorum of Bhiksus performs Karma in four dwelling places without offense?' Answer: 'Yes! If the wood of the bed connects the four boundaries, whether sitting or standing.' (Champa)
法竟)
問般茶盧伽法第四
優波離問佛：「諸比丘作滅羯磨，擯一比丘，諸比丘還舍是羯磨，得名舍不？」答言：「得舍，諸比丘得罪。」
「諸比丘在地，被擯比丘在高上，得解擯不？」答：「不得。」「諸比丘在高上，被擯比丘在地，得解擯不？」答：「不得。」「諸比丘在界內，被擯人在界外，得解擯不？」答：「不得。」「諸比丘在界外，被擯人在界內，得解擯不？」答：「不得。若諸比丘、被擯人俱在界內，若坐、若立，得解擯諸比丘得罪。」
問：「比丘，無比丘住處住，得僧伽婆尸沙罪不得發露，名覆藏罪不？」答：「不名覆藏。」
問：「若比丘得僧伽婆尸沙罪，竟日與比丘共住不發露，出界至地了，得覆藏罪耶？」答：「不名覆藏。」
問：「若比丘得僧伽婆尸沙罪，與賊住比丘、諸擯比丘、別住比丘、不共住人、種種不共住人、狂人、散亂心人、病壞心人共住不向說，得名覆藏不？」答：「不得。」
問：「若比丘與啞人共住，不向啞人說，名覆藏不？」答：「不名覆藏，不能語故。」「若與聾人共住不向說，得名覆藏不？」答：「不得，不聞語故。」「若與啞聾人共住不向說，得名覆藏不？」答：「不得，不解不聞語故。」「若與邊地人共住不
【現代漢語翻譯】 現代漢語譯本 般茶盧伽法第四 優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『如果眾比丘做了滅羯磨（Nirodhakarma，停止說戒羯磨），擯除了一位比丘，之後眾比丘又捨棄了這個羯磨，這能算是捨棄嗎？』佛陀回答說：『可以算是捨棄，但這些比丘會因此獲罪。』 『如果眾比丘在地面上，而被擯比丘在高處，這樣能解除擯罰嗎？』佛陀回答：『不能。』『如果眾比丘在高處，而被擯比丘在地面上，這樣能解除擯罰嗎？』佛陀回答：『不能。』『如果眾比丘在結界之內，而被擯比丘在結界之外，這樣能解除擯罰嗎？』佛陀回答：『不能。』『如果眾比丘在結界之外，而被擯比丘在結界之內，這樣能解除擯罰嗎？』佛陀回答：『不能。如果眾比丘和被擯比丘都在結界之內，無論是坐著還是站著，如果解除了擯罰，這些比丘會因此獲罪。』 問：『如果比丘住在沒有其他比丘居住的地方，犯了僧伽婆尸沙罪（Sanghavasesa，僧殘罪）而沒有發露，這能算是覆藏罪嗎？』佛陀回答：『不能算是覆藏罪。』 問：『如果比丘犯了僧伽婆尸沙罪，整天都與比丘一起居住，沒有發露，出了結界才了結此事，這算是覆藏罪嗎？』佛陀回答：『不能算是覆藏罪。』 問：『如果比丘犯了僧伽婆尸沙罪，與賊住比丘、被擯比丘、別住比丘、不共住人、各種不共住人、狂人、散亂心人、病壞心人一起居住，而不向他們坦白，這能算是覆藏罪嗎？』佛陀回答：『不能算。』 問：『如果比丘與啞人一起居住，不向啞人坦白，這能算是覆藏罪嗎？』佛陀回答：『不能算是覆藏罪，因為他不能說話。』『如果與聾人一起居住，不向他坦白，這能算是覆藏罪嗎？』佛陀回答：『不能，因為他聽不見。』『如果與又聾又啞的人一起居住，不向他坦白，這能算是覆藏罪嗎？』佛陀回答：『不能，因為他既不理解也聽不見。』『如果與邊地人一起居住不
【English Translation】 English version Question on the Rules Regarding Banished Individuals (Baññalukā) Upali (one of the ten major disciples of the Buddha, foremost in discipline) asked the Buddha: 'If the bhikkhus perform a Nirodhakarma (cessation of recitation of the Patimokkha), banishing a bhikkhu, and then the bhikkhus abandon this karma, is it considered abandoned?' The Buddha answered: 'It is considered abandoned, but the bhikkhus will incur an offense.' 'If the bhikkhus are on the ground, and the banished bhikkhu is on a higher level, can the banishment be lifted?' The Buddha answered: 'No.' 'If the bhikkhus are on a higher level, and the banished bhikkhu is on the ground, can the banishment be lifted?' The Buddha answered: 'No.' 'If the bhikkhus are within the boundary, and the banished person is outside the boundary, can the banishment be lifted?' The Buddha answered: 'No.' 'If the bhikkhus are outside the boundary, and the banished person is within the boundary, can the banishment be lifted?' The Buddha answered: 'No. If the bhikkhus and the banished person are both within the boundary, whether sitting or standing, if the banishment is lifted, the bhikkhus will incur an offense.' Question: 'If a bhikkhu lives in a place where no other bhikkhus reside, commits a Sanghavasesa (formal meeting offense) and does not confess it, is it considered a concealed offense?' The Buddha answered: 'It is not considered a concealed offense.' Question: 'If a bhikkhu commits a Sanghavasesa, lives with other bhikkhus all day without confessing, and only resolves the matter after leaving the boundary, is it considered a concealed offense?' The Buddha answered: 'It is not considered a concealed offense.' Question: 'If a bhikkhu commits a Sanghavasesa, and lives with a bhikkhu who is a thief, a banished bhikkhu, a bhikkhu living separately, a person with whom one does not live in common, various people with whom one does not live in common, a madman, a person with a distracted mind, or a person with a deranged mind, without confessing to them, is it considered a concealed offense?' The Buddha answered: 'It is not considered so.' Question: 'If a bhikkhu lives with a mute person and does not confess to the mute person, is it considered a concealed offense?' The Buddha answered: 'It is not considered a concealed offense, because he cannot speak.' 'If one lives with a deaf person and does not confess to him, is it considered a concealed offense?' The Buddha answered: 'No, because he cannot hear.' 'If one lives with a deaf-mute person and does not confess to him, is it considered a concealed offense?' The Buddha answered: 'No, because he neither understands nor hears.' 'If one lives with a person from a border region and does not'
向說，得名覆藏不？」答：「不得。不解語故。」「若比丘向比丘尼說，名發露不？」答：「不名發露。」「若向式叉摩尼、沙彌、沙彌尼優婆塞優婆夷說、得名發露不？」答：「不得名發露。」
問：「若比丘語余比丘言：『若作如是如是罪，得何等罪？云何治？』不自說己作，得名發露不？」答：「不名發露。」
問：「若比丘隨覆藏罪，不別住、不行摩那埵，諸比丘但與作出罪羯磨，得名出罪不？」答：「得名出罪，諸比丘得罪。」
問：「若比丘隨覆藏罪，作別住、不行摩那埵，諸比丘但與作出罪羯磨，得名出罪不？」答：「得名出罪，諸比丘得罪。」
問：「若比丘隨覆藏罪，作別住、行摩那埵，諸比丘與出罪羯磨，得出罪不？」答：「得名出罪，諸比丘無罪。」
問：「若比丘覆藏罪，六夜行摩那埵，諸比丘與作出罪羯磨，得名出罪不？」答：「得名出罪，諸比丘得罪。」
問：「若比丘不覆藏罪，眾僧中六夜行摩那埵，諸比丘與作出罪羯磨，得名出罪不？」答：「得名出罪，諸比丘無罪。」
問：「諸比丘在地，有罪比丘在高上，得名出罪不？」答：「不得。」「諸比丘在高上，有罪比丘在地，得名出罪不？」答：「不得。」「諸比丘在界內，有罪比丘在
【現代漢語翻譯】 現代漢語譯本 問：如果向對方講述，這算作『覆藏』（覆蓋罪行）嗎？答：不算。因為對方不理解所說的話。問：如果比丘向比丘尼說，這算作『發露』（坦白罪行）嗎？答：不算作『發露』。問：如果向式叉摩尼（受過訓練的沙彌尼）、沙彌（男沙彌）、沙彌尼（女沙彌）、優婆塞（男居士）、優婆夷（女居士）說，這算作『發露』嗎？答：不算作『發露』。 問：如果比丘對其他比丘說：『如果犯了這樣這樣的罪，會得到什麼樣的罪責？應該如何懲治？』但不說自己犯了罪，這算作『發露』嗎？答：不算作『發露』。 問：如果比丘隨順覆藏的罪行，沒有進行別住（一種懺悔儀式）、沒有進行摩那埵（一種懺悔儀式），其他比丘只是為他作出罪羯磨（僧團的儀式），這算作『出罪』（解除罪過）嗎？答：算作『出罪』，但這些比丘有罪。 問：如果比丘隨順覆藏的罪行，作了別住、沒有進行摩那埵，其他比丘只是為他作出罪羯磨，這算作『出罪』嗎？答：算作『出罪』，但這些比丘有罪。 問：如果比丘隨順覆藏的罪行，作了別住、進行了摩那埵，其他比丘為他作出罪羯磨，這能『出罪』嗎？答：能『出罪』，這些比丘沒有罪。 問：如果比丘覆藏罪行，進行了六夜的摩那埵，其他比丘為他作出罪羯磨，這算作『出罪』嗎？答：算作『出罪』，但這些比丘有罪。 問：如果比丘沒有覆藏罪行，在僧團中進行了六夜的摩那埵，其他比丘為他作出罪羯磨，這算作『出罪』嗎？答：算作『出罪』，這些比丘沒有罪。 問：如果眾比丘在地上，有罪的比丘在高處，這算作『出罪』嗎？答：不算。問：如果眾比丘在高處，有罪的比丘在地上，這算作『出罪』嗎？答：不算。問：如果眾比丘在結界內，有罪的比丘在
【English Translation】 English version Question: If one speaks to another, is this considered 'concealment' (covering up a transgression)? Answer: No. Because the other person does not understand the words spoken. Question: If a Bhikkhu (monk) speaks to a Bhikkhuni (nun), is this considered 'disclosure' (confessing a transgression)? Answer: It is not considered 'disclosure'. Question: If one speaks to a Śikṣamāṇā (a female novice undergoing training), a Śrāmaṇera (male novice), a Śrāmaṇerikā (female novice), an Upāsaka (male lay follower), or an Upāsikā (female lay follower), is this considered 'disclosure'? Answer: It is not considered 'disclosure'. Question: If a Bhikkhu says to other Bhikkhus, 'If one commits such and such a transgression, what kind of penalty does one receive? How is it dealt with?' but does not say that he himself committed the transgression, is this considered 'disclosure'? Answer: It is not considered 'disclosure'. Question: If a Bhikkhu follows a concealed transgression, does not undergo Parivāsa (a period of probation), does not perform Mānatta (a period of penance), and the other Bhikkhus simply perform an Abbhāna-kamma (rite of reinstatement) for him, is this considered 'expiation' (release from the transgression)? Answer: It is considered 'expiation', but the Bhikkhus are at fault. Question: If a Bhikkhu follows a concealed transgression, undergoes Parivāsa, does not perform Mānatta, and the other Bhikkhus simply perform an Abbhāna-kamma for him, is this considered 'expiation'? Answer: It is considered 'expiation', but the Bhikkhus are at fault. Question: If a Bhikkhu follows a concealed transgression, undergoes Parivāsa, performs Mānatta, and the other Bhikkhus perform an Abbhāna-kamma for him, can he be 'expiated'? Answer: He can be 'expiated', and the Bhikkhus are not at fault. Question: If a Bhikkhu conceals a transgression, performs six nights of Mānatta, and the other Bhikkhus perform an Abbhāna-kamma for him, is this considered 'expiation'? Answer: It is considered 'expiation', but the Bhikkhus are at fault. Question: If a Bhikkhu does not conceal a transgression, performs six nights of Mānatta in the Sangha (community), and the other Bhikkhus perform an Abbhāna-kamma for him, is this considered 'expiation'? Answer: It is considered 'expiation', and the Bhikkhus are not at fault. Question: If the Bhikkhus are on the ground and the Bhikkhu with the transgression is above, is this considered 'expiation'? Answer: No. Question: If the Bhikkhus are above and the Bhikkhu with the transgression is on the ground, is this considered 'expiation'? Answer: No. Question: If the Bhikkhus are within the boundary and the Bhikkhu with the transgression is
界外，得名出罪不？」答：「不得。」「諸比丘在界外，有罪比丘在界內，得名出罪不？」答：「不得。若諸比丘與有罪比丘俱在界內，若坐、若立，得名出罪不？」答：「得。」(般茶盧伽法竟)◎
十誦律卷第五十四 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十五(第九誦之四)
後秦北印度三藏弗若多羅譯
◎問順行法第五
優波離問佛：「頗有比丘，即是別住人、即是別住竟人、即是行摩那埵人、即是行摩那埵竟人耶？」答：「有！若比丘出精，得僧伽婆尸沙罪，是罪不覆藏。是人從僧乞六夜行摩那埵，僧與此比丘六夜摩那埵。是比丘六夜行摩那埵時，爾所日已行竟，更作出精，得僧伽婆尸沙罪，是第二罪亦不覆藏。是比丘復從僧乞六夜行摩那埵，僧復與此比丘六夜摩那埵。是人行六夜摩那埵時，爾所日已行竟，更故出精，得僧伽婆尸沙罪。是罪覆藏，是比丘隨覆藏日，從僧乞別住。是比丘隨覆藏日行別住時，爾所日已行竟，更故出精，得僧伽婆尸沙罪，是第二罪亦覆藏。二罪覆藏、一罪一夜覆藏、一罪二夜覆藏，是比丘過一夜，以一罪故，名別住人。以一罪故，名別住竟人。以一罪故，名行摩那埵人。以一罪故，名行摩那埵竟人。」
問：
【現代漢語翻譯】 現代漢語譯本 『在結界之外，能否通過（僧團）宣告而獲得出罪？』回答：『不能。』『諸位比丘在結界之外，而有罪的比丘在結界之內，能否通過（僧團）宣告而獲得出罪？』回答：『不能。』『如果諸位比丘與有罪的比丘都在結界之內，無論是坐著還是站著，能否通過（僧團）宣告而獲得出罪？』回答：『可以。』（般茶盧伽法結束）
《十誦律》卷第五十四 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第五十五（第九誦之四）
後秦北印度三藏弗若多羅譯
◎問順行法第五
優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『是否有一種比丘，既是別住人（parivasa，一種懺悔期），又是別住竟人（完成別住期的人），既是行摩那埵人（manatta，一種懺悔方法），又是行摩那埵竟人（完成摩那埵的人）呢？』佛陀回答：『有。如果一個比丘遺精，犯了僧伽婆尸沙罪（sanghavasesa，僅次於波羅夷的重罪），並且沒有隱瞞這個罪行。這個人向僧團請求六夜的行摩那埵，僧團也同意給予他六夜的摩那埵。當這個比丘行六夜摩那埵時，在這些日子已經過去之後，再次遺精，又犯了僧伽婆尸沙罪，並且也沒有隱瞞這第二個罪行。這個比丘再次向僧團請求六夜的行摩那埵，僧團也再次給予他六夜的摩那埵。當這個人行六夜摩那埵時，在這些日子已經過去之後，再次故意遺精，又犯了僧伽婆尸沙罪。這次他隱瞞了這個罪行，這個比丘根據他隱瞞罪行的天數，向僧團請求別住。當這個比丘根據他隱瞞罪行的天數行別住時，在這些日子已經過去之後，再次故意遺精，又犯了僧伽婆尸沙罪，並且也隱瞞了這第二個罪行。現在他有兩個隱瞞的罪行，一個罪隱瞞了一夜，一個罪隱瞞了兩夜，這個比丘因為過了一夜，因為一個罪的緣故，被稱為別住人。因為一個罪的緣故，被稱為別住竟人。因為一個罪的緣故，被稱為行摩那埵人。因為一個罪的緣故，被稱為行摩那埵竟人。』
問：
【English Translation】 English version 'Outside the boundary, can one be considered absolved of guilt through a (Sangha's) declaration?' The answer is: 'No.' 'If the Bhikkhus (monks) are outside the boundary, and the guilty Bhikkhu is inside the boundary, can one be considered absolved of guilt through a (Sangha's) declaration?' The answer is: 'No.' 'If the Bhikkhus and the guilty Bhikkhu are all within the boundary, whether sitting or standing, can one be considered absolved of guilt through a (Sangha's) declaration?' The answer is: 'Yes.' (End of the rules regarding Pandakaloka)
Vinaya in Ten Recitations, Volume 54 Taisho Tripitaka Volume 23, No. 1435 Vinaya in Ten Recitations
Vinaya in Ten Recitations, Volume 55 (Fourth of the Ninth Recitation)
Translated by Tripiṭaka Fóruòduōluó of Northern India during the Later Qin Dynasty
◎Fifth: Question on the Practice of Following the Rules
Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Is there a Bhikkhu who is simultaneously a person undergoing Parivasa (parivasa, a period of probation), a person who has completed Parivasa (someone who has finished the Parivasa period), a person undergoing Manatta (manatta, a method of atonement), and a person who has completed Manatta (someone who has finished Manatta)?' The Buddha answered: 'Yes. If a Bhikkhu emits semen and commits a Sanghavasesa offense (sanghavasesa, a serious offense second only to Parajika), and does not conceal this offense. This person requests six nights of Manatta from the Sangha, and the Sangha grants this Bhikkhu six nights of Manatta. When this Bhikkhu is undergoing six nights of Manatta, after those days have passed, he emits semen again and commits another Sanghavasesa offense, and does not conceal this second offense either. This Bhikkhu again requests six nights of Manatta from the Sangha, and the Sangha grants him six nights of Manatta again. When this person is undergoing six nights of Manatta, after those days have passed, he intentionally emits semen again and commits a Sanghavasesa offense. This time he conceals this offense, and this Bhikkhu requests Parivasa from the Sangha according to the number of days he concealed the offense. When this Bhikkhu is undergoing Parivasa according to the number of days he concealed the offense, after those days have passed, he intentionally emits semen again and commits another Sanghavasesa offense, and conceals this second offense as well. Now he has two concealed offenses, one offense concealed for one night, and one offense concealed for two nights. Because one night has passed, this Bhikkhu is called a person undergoing Parivasa because of one offense. Because of one offense, he is called a person who has completed Parivasa. Because of one offense, he is called a person undergoing Manatta. Because of one offense, he is called a person who has completed Manatta.'
Question:
「如佛說：『別住人不得與別住人，有住處不得同一覆，無住處不得同一覆，有僧房無僧房處。』頗有別住人，得與別住人，有住處無住處同一覆，于僧坊若無僧坊，不得罪耶？」答：「有！若本外道是。」
問：「頗有人無罪亦名別住耶？」答：「有！若本是外道。」
問：「頗有比丘得僧伽婆尸沙罪，不隨覆藏日，不從僧乞別住，眾僧亦不與是人隨覆藏日別住。是人不從僧乞六夜摩那埵，僧亦不與是人六夜摩那埵。是人不從僧乞出罪，僧亦不與是人出罪，是人亦名凈不？」答：「有！若是比丘轉根作比丘尼是。」
問：「頗比丘尼得僧伽婆尸沙罪，不從二眾乞半月摩那埵，二眾亦不與半月摩那埵；不從二眾乞出罪羯磨，二眾亦不與出罪羯磨，亦名凈不？」答：「有！若比丘尼轉根作比丘是也。」
問：「出罪人在地，余比丘在高上與出罪，得名出罪不？」答：「不名出罪。」「出罪人在高上，余比丘在地與出罪，得名出罪不？」答：「不名出罪。」「出罪人在界內，諸比丘在界外與出罪，得名出罪不？」答：「不名出罪。」「出罪人在界外，諸比丘在界內與出罪，得名出罪不？」答：「不名出罪。」「出罪人、諸比丘俱在界內若坐若立，得名出罪不？」答：「得名出罪。」
問：
【現代漢語翻譯】 現代漢語譯本： 如佛所說：『分居之人不得與分居之人，有住處不得在同一屋檐下，無住處不得在同一屋檐下，無論有僧房還是沒有僧房的地方。』如果有個分居之人，與另一個分居之人，無論有住處還是沒有住處都在同一屋檐下，在僧房或者沒有僧房的地方，這樣不會有罪嗎？」回答：「有這種情況！如果原本是外道的話。」
問：『有沒有人沒有罪也被稱為分居之人呢？』答：『有！如果原本是外道。』
問：『如果有比丘犯了僧伽婆尸沙罪（Sanghavasesa，僧殘罪），不按照覆藏的日數，不向僧團請求別住（separate dwelling），僧團也不給予這個人按照覆藏日數進行別住。這個人不向僧團請求六夜摩那埵（six-night penance），僧團也不給予這個人六夜摩那埵。這個人不向僧團請求出罪，僧團也不給予這個人出罪，這個人還算是清凈的嗎？』答：『有！如果這個比丘轉變為比丘尼的話。』
問：『如果有比丘尼犯了僧伽婆尸沙罪，不向二眾（比丘僧團和比丘尼僧團）請求半月摩那埵（half-month penance），二眾也不給予半月摩那埵；不向二眾請求出罪羯磨（expiation karma），二眾也不給予出罪羯磨，這個人還算是清凈的嗎？』答：『有！如果比丘尼轉變為比丘的話。』
問：『出罪的人在地上，其餘比丘在高處為他出罪，這能算是出罪嗎？』答：『不能算是出罪。』『出罪的人在高處，其餘比丘在地上為他出罪，這能算是出罪嗎？』答：『不能算是出罪。』『出罪的人在結界內，諸位比丘在結界外為他出罪，這能算是出罪嗎？』答：『不能算是出罪。』『出罪的人在結界外，諸位比丘在結界內為他出罪，這能算是出罪嗎？』答：『不能算是出罪。』『出罪的人和諸位比丘都在結界內，或坐或立，這能算是出罪嗎？』答：『能算是出罪。』
問：
【English Translation】 English version: As the Buddha said: 『Those living separately should not be with those living separately; those with dwellings should not be under the same roof; those without dwellings should not be under the same roof, whether in a monastery or a place without a monastery.』 If someone living separately is with another person living separately, whether with or without dwellings, under the same roof, in a monastery or a place without a monastery, is there no offense?』 The answer is: 『There is! If they were originally adherents of other paths.』
Question: 『Is there anyone who is called living separately even without any offense?』 Answer: 『Yes! If they were originally adherents of other paths.』
Question: 『If a Bhikkhu commits a Sanghavasesa (Sanghavasesa, offense requiring initial and subsequent meetings of the Sangha) offense, does not follow the number of days of concealment, does not request separate dwelling from the Sangha, and the Sangha does not grant this person separate dwelling according to the number of days of concealment. This person does not request a six-night penance (six-night penance) from the Sangha, and the Sangha does not grant this person a six-night penance. This person does not request absolution from the Sangha, and the Sangha does not grant this person absolution, is this person still considered pure?』 Answer: 『Yes! If this Bhikkhu transforms into a Bhikkhuni.』
Question: 『If a Bhikkhuni commits a Sanghavasesa offense, does not request a half-month penance (half-month penance) from the two Sanghas (the Bhikkhu Sangha and the Bhikkhuni Sangha), and the two Sanghas do not grant a half-month penance; does not request expiation karma (expiation karma) from the two Sanghas, and the two Sanghas do not grant expiation karma, is this person still considered pure?』 Answer: 『Yes! If the Bhikkhuni transforms into a Bhikkhu.』
Question: 『If the person being absolved is on the ground, and the other Bhikkhus are above him giving absolution, is this considered absolution?』 Answer: 『It is not considered absolution.』 『If the person being absolved is above, and the other Bhikkhus are on the ground giving absolution, is this considered absolution?』 Answer: 『It is not considered absolution.』 『If the person being absolved is within the boundary, and the Bhikkhus are outside the boundary giving absolution, is this considered absolution?』 Answer: 『It is not considered absolution.』 『If the person being absolved is outside the boundary, and the Bhikkhus are within the boundary giving absolution, is this considered absolution?』 Answer: 『It is not considered absolution.』 『If the person being absolved and the Bhikkhus are all within the boundary, whether sitting or standing, is this considered absolution?』 Answer: 『It is considered absolution.』
Question:
「別住人與別住人，有住處不得同一覆，無住處不得同一覆。別住人與行別住竟人、與行摩那埵人別住人、與行摩那埵竟人別住人、與不共住人，若有住處不得同一覆，無住處不得同一覆。別住人、清凈比丘，有住處不應同一覆，無住處亦不應同一覆。別住人、別住竟人，別住人、摩那埵人，別住人、摩那埵竟人，別住人、不共住人，有住處不得同一覆，無住處不得同一覆。若別住人出界去，若能得有比丘住處可去，若不去失是行。若言：『我不能行別住法、摩那埵法。』是人白僧言：『我不能行。』眾僧應置。」問：「應置幾日？」答：「應置二十五日。」
問：「頗有人無罪，亦從僧乞別住。眾僧與，名為善與耶？」答：「本外道是。」
問：「頗有不受具戒人，得僧伽婆尸沙罪，隨覆藏日，從僧乞別住。僧與是人隨覆藏別住，名為善與耶？從眾僧乞六夜摩那埵，眾僧若與摩那埵，亦名善與耶？從僧乞出罪羯磨僧與出罪羯磨，亦名善與耶？」答：「與學沙彌是也。」(順行法竟)
問遮法第六
優波離問佛：「頗得宿聽出他過耶？」答：「不得。」
又問：「以宿聽得遮波羅提木叉、得遮自恣、得遮教化比丘尼耶？」答：「不得。」
問：「在地住人，得與高上人作覆缽不
【現代漢語翻譯】 現代漢語譯本 『別住人』（Pārājika，犯了重罪被判別居的人）與『別住人』，如果有住處，不得在同一個屋檐下；如果沒有住處，也不得在同一個屋檐下。『別住人』與正在進行『別住』的『竟人』（完成別住的人）、與正在進行『摩那埵』（Mānatta，一種懺悔期）的『摩那埵人』、與完成『摩那埵』的『竟人』、與『不共住人』（被禁止共同居住的人），如果有住處，不得在同一個屋檐下；如果沒有住處，也不得在同一個屋檐下。『別住人』與清凈的比丘，如果有住處，不應在同一個屋檐下；如果沒有住處，也不應在同一個屋檐下。『別住人』與『別住竟人』，『別住人』與『摩那埵人』，『別住人』與『摩那埵竟人』，『別住人』與『不共住人』，如果有住處，不得在同一個屋檐下；如果沒有住處，也不得在同一個屋檐下。如果『別住人』離開界限，如果能夠找到比丘的住處就可以去，如果不去就喪失了這種行為。如果說：『我不能進行別住法、摩那埵法。』這個人稟告僧團說：『我不能進行。』僧團應該停止他的別住。』問：『應該停止多少天？』答：『應該停止二十五天。』
問：『有沒有人沒有罪，也向僧團請求別住，僧團同意了，這算是正確的同意嗎？』答：『原本是外道的人是這種情況。』
問：『有沒有沒有受具足戒的人，犯了僧伽婆尸沙罪（Saṃghādisesa，僅次於波羅夷的重罪），根據他所隱瞞的天數，向僧團請求別住。僧團允許這個人根據他所隱瞞的天數進行別住，這算是正確的允許嗎？向僧團請求六夜摩那埵，僧團如果允許摩那埵，也算是正確的允許嗎？向僧團請求出罪羯磨（Abbāna，恢復清凈的儀式），僧團允許出罪羯磨，也算是正確的允許嗎？』答：『與學沙彌（Sikkhamānā，準比丘尼）是這種情況。』（順行法結束）
問遮法第六
優波離（Upāli，佛陀十大弟子之一，持戒第一）問佛：『可以事先聽取，然後揭發別人的過失嗎？』答：『不可以。』
又問：『用事先聽取的方法，可以阻止說波羅提木叉（Pāṭimokkha，戒律）、可以阻止自恣（Pravāraṇā，僧團在雨季結束時的自我批評儀式）、可以阻止教化比丘尼嗎？』答：『不可以。』
問：『住在地上的僧人，可以給住在高處的僧人作覆缽（Ukkhittakasammuti，一種懲罰）嗎？』
【English Translation】 English version 'Those undergoing separate residence' (Pārājika, those who have committed serious offenses and are sentenced to separate residence) and 'those undergoing separate residence,' if there is a dwelling place, they must not be under the same roof; if there is no dwelling place, they must not be under the same roof. 'Those undergoing separate residence' and 'those who have completed separate residence' (those who have completed separate residence), 'those undergoing Mānatta' (Mānatta, a period of repentance), 'those who have completed Mānatta,' and 'those not allowed to live together' (those who are prohibited from living together), if there is a dwelling place, they must not be under the same roof; if there is no dwelling place, they must not be under the same roof. 'Those undergoing separate residence' and pure monks, if there is a dwelling place, they should not be under the same roof; if there is no dwelling place, they should not be under the same roof. 'Those undergoing separate residence' and 'those who have completed separate residence,' 'those undergoing separate residence' and 'those undergoing Mānatta,' 'those undergoing separate residence' and 'those who have completed Mānatta,' 'those undergoing separate residence' and 'those not allowed to live together,' if there is a dwelling place, they must not be under the same roof; if there is no dwelling place, they must not be under the same roof. If 'those undergoing separate residence' leave the boundary, if they can find a dwelling place for monks, they can go; if they do not go, they lose this practice. If they say: 'I cannot practice separate residence, Mānatta.' This person informs the Saṃgha: 'I cannot practice.' The Saṃgha should suspend their separate residence.' Question: 'For how many days should it be suspended?' Answer: 'It should be suspended for twenty-five days.'
Question: 'Is there anyone who is not guilty, but also asks the Saṃgha for separate residence, and the Saṃgha agrees, is this considered a correct agreement?' Answer: 'This is the case for those who were originally non-Buddhists.'
Question: 'Is there anyone who has not received full ordination, commits a Saṃghādisesa offense (Saṃghādisesa, a serious offense second only to Pārājika), and according to the number of days he has concealed it, asks the Saṃgha for separate residence. The Saṃgha allows this person to undergo separate residence according to the number of days he has concealed it, is this considered a correct allowance? Asks the Saṃgha for six-night Mānatta, if the Saṃgha allows Mānatta, is this also considered a correct allowance? Asks the Saṃgha for Abbāna (a ceremony to restore purity), if the Saṃgha allows Abbāna, is this also considered a correct allowance?' Answer: 'This is the case for Sikkhamānā (probationary nuns).' (End of the practice of following the rules)
Question on the Sixth Preclusion
Upāli (Upāli, one of the Buddha's ten great disciples, foremost in discipline) asked the Buddha: 'Is it permissible to listen in advance and then reveal the faults of others?' Answer: 'It is not.'
Again asked: 'Using the method of listening in advance, can one prevent the recitation of the Pāṭimokkha (rules of discipline), can one prevent Pravāraṇā (the Saṃgha's self-criticism ceremony at the end of the rainy season), can one prevent the teaching of nuns?' Answer: 'It is not.'
Question: 'Can monks living on the ground give Ukkhittakasammuti (a type of punishment) to monks living on higher ground?'
？」答：「不得。」「高上人得與地人作覆缽不？」答：「不得。」「界內與界外人作覆缽不？」答：「不得。」「界外與界內人作覆缽不？」答：「不得。若與作覆缽人俱在界內，若坐、若立，得作覆缽。」
問：「諸比丘在地，足數人在高上，作覆缽得不？」答：「不得。」「諸比丘在高上，足數人在地，作覆缽得不？」答：「不得。」「諸比丘在界內，足數人在界外，作覆缽得不？」答：「不得。」「諸比丘在界外，足數人在界內，作覆缽得不？」答：「不得。若諸比丘足數人俱在界內，若坐、若立，得作覆缽。」
「諸比丘在地，與高上人作仰缽，得不？」答：「不得。」「諸比丘在高上，與在地人作仰缽，得不？」答：「不得。」「諸比丘在界內，與界外人作仰缽，得不？」答：「不得。」「諸比丘在界外，與界內人作仰缽，得不？」答：「不得。諸比丘與作仰缽人俱在界內若坐若立，得作仰缽。」
「諸比丘在地，足數人在高上，作仰缽得不？」答：「不得。」「諸比丘在高上，足數人在地，作仰缽得不？」答：「不得。」「諸比丘在界內，足數人在界外，作仰缽得不？」答：「不得。」「諸比丘在界外，足數人在界內，作仰缽得不？」答：「不得。」「諸比丘、足數人俱在界內，若
【現代漢語翻譯】 現代漢語譯本 問：『在高處的人可以和地上的人一起舉行覆缽（Uposatha，僧團集會）儀式嗎？』答：『不可以。』『高處的人可以和界內的人一起舉行覆缽儀式嗎？』答：『不可以。』『界內的人可以和界外的人一起舉行覆缽儀式嗎？』答：『不可以。』『界外的人可以和界內的人一起舉行覆缽儀式嗎？』答：『不可以。如果一起舉行覆缽儀式的人都在界內，無論是坐著還是站著，都可以舉行覆缽儀式。』 問：『比丘（Bhikkhu，佛教僧侶）們在地上，足夠數量的人在高處，可以舉行覆缽儀式嗎？』答：『不可以。』『比丘們在高處，足夠數量的人在地上，可以舉行覆缽儀式嗎？』答：『不可以。』『比丘們在界內，足夠數量的人在界外，可以舉行覆缽儀式嗎？』答：『不可以。』『比丘們在界外，足夠數量的人在界內，可以舉行覆缽儀式嗎？』答：『不可以。如果足夠數量的比丘們都在界內，無論是坐著還是站著，都可以舉行覆缽儀式。』 問：『比丘們在地上，和高處的人一起舉行仰缽（Pavarana，自恣）儀式，可以嗎？』答：『不可以。』『比丘們在高處，和地上的人一起舉行仰缽儀式，可以嗎？』答：『不可以。』『比丘們在界內，和界外的人一起舉行仰缽儀式，可以嗎？』答：『不可以。』『比丘們在界外，和界內的人一起舉行仰缽儀式，可以嗎？』答：『不可以。比丘們和一起舉行仰缽儀式的人都在界內，無論是坐著還是站著，都可以舉行仰缽儀式。』 問：『比丘們在地上，足夠數量的人在高處，可以舉行仰缽儀式嗎？』答：『不可以。』『比丘們在高處，足夠數量的人在地上，可以舉行仰缽儀式嗎？』答：『不可以。』『比丘們在界內，足夠數量的人在界外，可以舉行仰缽儀式嗎？』答：『不可以。』『比丘們在界外，足夠數量的人在界內，可以舉行仰缽儀式嗎？』答：『不可以。』『比丘們，足夠數量的人都在界內，如果』
【English Translation】 English version Question: 'Can those who are on high ground perform the Uposatha (覆缽, monastic assembly) ceremony with those on the ground?' Answer: 'No.' 'Can those on high ground perform the Uposatha ceremony with those within the boundary?' Answer: 'No.' 'Can those within the boundary perform the Uposatha ceremony with those outside the boundary?' Answer: 'No.' 'Can those outside the boundary perform the Uposatha ceremony with those within the boundary?' Answer: 'No. If those performing the Uposatha ceremony together are all within the boundary, whether sitting or standing, the Uposatha ceremony can be performed.' Question: 'If the Bhikkhus (比丘, Buddhist monks) are on the ground and a sufficient number of people are on high ground, can the Uposatha ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are on high ground and a sufficient number of people are on the ground, can the Uposatha ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are within the boundary and a sufficient number of people are outside the boundary, can the Uposatha ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are outside the boundary and a sufficient number of people are within the boundary, can the Uposatha ceremony be performed?' Answer: 'No. If a sufficient number of Bhikkhus are all within the boundary, whether sitting or standing, the Uposatha ceremony can be performed.' Question: 'If the Bhikkhus are on the ground, can they perform the Pavarana (仰缽, self-surrender) ceremony with those on high ground?' Answer: 'No.' 'If the Bhikkhus are on high ground, can they perform the Pavarana ceremony with those on the ground?' Answer: 'No.' 'If the Bhikkhus are within the boundary, can they perform the Pavarana ceremony with those outside the boundary?' Answer: 'No.' 'If the Bhikkhus are outside the boundary, can they perform the Pavarana ceremony with those within the boundary?' Answer: 'No. If the Bhikkhus and those performing the Pavarana ceremony together are all within the boundary, whether sitting or standing, the Pavarana ceremony can be performed.' Question: 'If the Bhikkhus are on the ground and a sufficient number of people are on high ground, can the Pavarana ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are on high ground and a sufficient number of people are on the ground, can the Pavarana ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are within the boundary and a sufficient number of people are outside the boundary, can the Pavarana ceremony be performed?' Answer: 'No.' 'If the Bhikkhus are outside the boundary and a sufficient number of people are within the boundary, can the Pavarana ceremony be performed?' Answer: 'No.' 'If the Bhikkhus, a sufficient number of people, are all within the boundary, if'
坐、若立，得作仰缽。」
問：「如佛所說：『不得以宿聽出他過。』頗比丘宿聽出他過無罪耶？」答：「有！若受自恣時得，余時不得。」問：「應從何處求聽？」答：「應從眾僧中。」問：「何處應與聽？」答：「眾僧中。」問：「何處應遮波羅提木叉？」答：「眾僧中。」問：「何處應遮自恣？」答：「眾僧中。」問：「何處如法自言？」答：「眾僧中。」問：「何處如法斷事？」答：「眾僧中。」
問：「諸比丘遮啞人波羅提木叉，得名遮不？」答：「不得。」問：「遮聾人、啞聾人、狂人、散亂心人、病壞心人波羅提木叉，得名遮不？」答：「不得。」
問：「若諸比丘以啞人足數，遮波羅提木叉，得名遮不？」答：「不得。」問：「若以聾人、啞聾人、狂人、散亂心人、病壞心人足數，遮波羅提木叉，得名遮不？」答：「不得。」
問：「受法比丘，遮不受法比丘波羅提木叉，得名遮不？」答：「不得。」問：「不受法比丘，遮受法比丘波羅提木叉，得名遮不？」答：「不得。」
問：「受法比丘，以不受法比丘足數，遮波羅提木叉，得名遮不？」答：「不得。」問：「不受法比丘，以受法比丘足數，遮波羅提木叉，得名遮不？」答：「不得。」
問：「頗有一比
【現代漢語翻譯】 現代漢語譯本 問：『坐著或站著的時候，可以做仰缽（Upatthabaka，侍者）嗎？』答：『可以。』
問：『如佛陀所說：『不得在隔夜之後說出他人的過失。』如果比丘隔夜之後說出他人的過失，有沒有罪呢？』答：『有例外！如果在受自恣（Pavāraṇā，僧眾互相指出過失以求懺悔的儀式）的時候就可以，其他時候不可以。』問：『應該從哪裡請求允許指出過失？』答：『應該從僧眾中。』問：『應該在哪裡給予允許指出過失？』答：『在僧眾中。』問：『應該在哪裡阻止說波羅提木叉（Pāṭimokkha，戒律）？』答：『在僧眾中。』問：『應該在哪裡阻止自恣？』答：『在僧眾中。』問：『應該在哪裡如法地自我陳述？』答：『在僧眾中。』問：『應該在哪裡如法地裁決事務？』答：『在僧眾中。』
問：『如果比丘阻止啞人聽波羅提木叉，這算不算阻止？』答：『不算。』問：『阻止聾人、啞聾人、狂人、散亂心人、病壞心人聽波羅提木叉，這算不算阻止？』答：『不算。』
問：『如果比丘用啞人的人數來阻止說波羅提木叉，這算不算阻止？』答：『不算。』問：『如果用聾人、啞聾人、狂人、散亂心人、病壞心人的人數來阻止說波羅提木叉，這算不算阻止？』答：『不算。』
問：『已受具足戒的比丘，阻止未受具足戒的比丘聽波羅提木叉，這算不算阻止？』答：『不算。』問：『未受具足戒的比丘，阻止已受具足戒的比丘聽波羅提木叉，這算不算阻止？』答：『不算。』
問：『已受具足戒的比丘，用未受具足戒比丘的人數來阻止說波羅提木叉，這算不算阻止？』答：『不算。』問：『未受具足戒的比丘，用已受具足戒比丘的人數來阻止說波羅提木叉，這算不算阻止？』答：『不算。』
問：『是否有一個比丘……』
【English Translation】 English version Question: 'Is it permissible to act as Upatthabaka (attendant) while sitting or standing?' Answer: 'Yes.'
Question: 'As the Buddha said: 'One should not speak of another's faults after having heard them overnight.' If a bhikkhu speaks of another's faults after having heard them overnight, is he without fault?' Answer: 'There is an exception! If it is during the Pavāraṇā (a ceremony where monks invite each other to point out faults), it is permissible; at other times, it is not.' Question: 'From where should one seek permission to point out faults?' Answer: 'From the Sangha (community of monks).' Question: 'Where should permission to point out faults be granted?' Answer: 'In the Sangha.' Question: 'Where should the recitation of the Pāṭimokkha (code of monastic rules) be prevented?' Answer: 'In the Sangha.' Question: 'Where should the Pavāraṇā be prevented?' Answer: 'In the Sangha.' Question: 'Where should one lawfully declare oneself?' Answer: 'In the Sangha.' Question: 'Where should matters be lawfully adjudicated?' Answer: 'In the Sangha.'
Question: 'If bhikkhus prevent a mute person from hearing the Pāṭimokkha, is it considered a prevention?' Answer: 'No.' Question: 'Is preventing a deaf person, a deaf-mute person, a mad person, a person with a distracted mind, or a person with a deranged mind from hearing the Pāṭimokkha considered a prevention?' Answer: 'No.'
Question: 'If bhikkhus use the number of mute people to prevent the recitation of the Pāṭimokkha, is it considered a prevention?' Answer: 'No.' Question: 'If they use the number of deaf people, deaf-mute people, mad people, people with distracted minds, or people with deranged minds to prevent the recitation of the Pāṭimokkha, is it considered a prevention?' Answer: 'No.'
Question: 'If a bhikkhu who has received ordination prevents a bhikkhu who has not received ordination from hearing the Pāṭimokkha, is it considered a prevention?' Answer: 'No.' Question: 'If a bhikkhu who has not received ordination prevents a bhikkhu who has received ordination from hearing the Pāṭimokkha, is it considered a prevention?' Answer: 'No.'
Question: 'If a bhikkhu who has received ordination uses the number of bhikkhus who have not received ordination to prevent the recitation of the Pāṭimokkha, is it considered a prevention?' Answer: 'No.' Question: 'If a bhikkhu who has not received ordination uses the number of bhikkhus who have received ordination to prevent the recitation of the Pāṭimokkha, is it considered a prevention?' Answer: 'No.'
Question: 'Is there a bhikkhu...'
丘遮四住處波羅提木叉，得名遮不？」答：「有！若床榻材木連線四界，得名遮。」
問：「頗有一足數人，足四處遮波羅提木叉，得名遮不？」答：「有！若床榻材木連線四界，得名遮。」(遮法竟)
問臥具法第七
優波離問佛：「如佛所說：『受法人雖是長老，不名尊長。說非法人雖是上座，不名尊長。』云何名尊長非尊長？」答：「受法比丘應禮敬不受法比丘，不受法比丘不應禮敬受法比丘，是名尊長非尊長。」
問：「如佛所說：『此間安居比丘，不應彼處取臥具。』頗有比丘此間安居彼處取臥具，不得罪耶？」答：「有！后安居，若阿練若比丘此間安居彼處取臥具，欲來歲安居，無罪。」
問：「如佛所說：『佛告舍利弗：「汝等先籌量人，后當分佈取臥具。」』云何名籌量人？」答：「一一部清凈上座和合，是名籌量人。」
問：「沙彌在僧坊，應取臥具不？」答：「應取。」
問：「一比丘獨在僧坊，應取臥具不？」答：「應取。」
問：「若二比丘在僧坊中住，應取臥具不？」答：「應取。」
問：「若三比丘在僧坊中住，應取臥具不？」答：「應取。」
問：「若四比丘在僧坊中住，應唱分臥具不？」答：「應唱分。」
【現代漢語翻譯】 現代漢語譯本 問：『丘遮四住處波羅提木叉（Pratimoksha，戒律），是否稱為遮？』答：『是的！如果床榻的木材連線四界，就稱為遮。』 問：『是否有一足數的人，其足四處遮波羅提木叉，稱為遮？』答：『是的！如果床榻的木材連線四界，就稱為遮。』（遮法結束） 問臥具法第七 優波離（Upali，佛陀弟子）問佛：『如佛所說：「受持佛法的人即使是長老，也不能稱為尊長。說非法的人即使是上座，也不能稱為尊長。」如何才算是尊長和非尊長呢？』答：『受持佛法的比丘（bhiksu，佛教僧侶）應該禮敬不受持佛法的比丘，不受持佛法的比丘不應該禮敬受持佛法的比丘，這就是尊長和非尊長。』 問：『如佛所說：「在此處安居的比丘，不應該在彼處取臥具。」是否有比丘在此處安居，在彼處取臥具，而不得罪呢？』答：『有的！如果是后安居，如果是阿練若（aranyaka，在森林中修行）比丘在此處安居，在彼處取臥具，想要來年安居，就沒有罪。』 問：『如佛所說：「佛告舍利弗（Sariputra，佛陀弟子）：「你們先籌量人，然後再分配臥具。」』如何才算是籌量人呢？』答：『由每一部清凈的上座和合，這就叫做籌量人。』 問：『沙彌（sramanera，佛教見習僧侶）在僧坊（samgha-arama，僧侶住所），應該取臥具嗎？』答：『應該取。』 問：『一個比丘獨自在僧坊，應該取臥具嗎？』答：『應該取。』 問：『如果有兩個比丘在僧坊中住，應該取臥具嗎？』答：『應該取。』 問：『如果有三個比丘在僧坊中住，應該取臥具嗎？』答：『應該取。』 問：『如果有四個比丘在僧坊中住，應該唱分臥具嗎？』答：『應該唱分。』
【English Translation】 English version Question: 'Is the Pratimoksha (code of monastic discipline) of the four abodes of the Qiuzhe (name of a place) called Zhe?' Answer: 'Yes! If the wood of the bed connects the four boundaries, it is called Zhe.' Question: 'Is there a person with one foot, whose foot covers the four places of the Zhe Pratimoksha, called Zhe?' Answer: 'Yes! If the wood of the bed connects the four boundaries, it is called Zhe.' (End of the Zhe precepts) Question on the Seventh Rule Regarding Bedding Upali (a disciple of the Buddha) asked the Buddha: 'As the Buddha said: "One who upholds the Dharma, even if an elder, is not called venerable. One who speaks of non-Dharma, even if a senior monk, is not called venerable." What is meant by venerable and not venerable?' Answer: 'A bhiksu (Buddhist monk) who upholds the Dharma should pay respects to a bhiksu who does not uphold the Dharma, and a bhiksu who does not uphold the Dharma should not pay respects to a bhiksu who upholds the Dharma. This is what is meant by venerable and not venerable.' Question: 'As the Buddha said: "A bhiksu residing here during the rainy season retreat should not take bedding from there." Is there a bhiksu who resides here during the rainy season retreat and takes bedding from there, without incurring offense?' Answer: 'Yes! If it is a later rainy season retreat, and if an aranyaka (forest-dwelling) bhiksu resides here during the rainy season retreat and takes bedding from there, intending to reside there next year, there is no offense.' Question: 'As the Buddha said: "The Buddha told Sariputra (a disciple of the Buddha): "You should first assess the people, and then distribute the bedding."』 What is meant by assessing the people?' Answer: 'When each pure senior monk comes together in harmony, this is called assessing the people.' Question: 'Should a sramanera (Buddhist novice) in a samgha-arama (monastery) take bedding?' Answer: 'Yes, he should.' Question: 'Should one bhiksu alone in a samgha-arama take bedding?' Answer: 'Yes, he should.' Question: 'If two bhiksus live in a samgha-arama, should they take bedding?' Answer: 'Yes, they should.' Question: 'If three bhiksus live in a samgha-arama, should they take bedding?' Answer: 'Yes, they should.' Question: 'If four bhiksus live in a samgha-arama, should they announce the distribution of bedding?' Answer: 'Yes, they should announce the distribution.'
問：「頗一比丘四處住，取臥具耶？」答：「有！若床榻材木連線四界，得取臥具。」
問：「頗有比丘不現前與臥具不？」答言：「或與、或不與。誰應與？知當來。誰不應與？知當不來。不囑者不與，若囑者一切臥具應與，一切作事令代作。」(臥具法竟)
問滅事法第八
優波離問佛：「頗有以一事多覓法滅，得名滅、不得罪耶？」答：「有！唱分臥具事是也。」
問：「如佛所說：『二因緣故破僧：一、唱說，二、取籌。』是中若賊住比丘唱說行籌，得名破僧不？」答：「不名破僧。」問：「若狂人、散亂心人、病壞心人唱說行籌，得名破僧不？」答：「不名破僧。」
問雜事初
優波離問佛：「如佛所說：『邊地人持律第五得受具戒。』頗有十人但取五人，得名受具戒不？」答：「得名受具戒，與受具戒者得罪。」
問：「聾人云何名得佈施？」答：「若眼見、若盲人，若著手中、若著膝上，心生念：『我得是物。』」
問：「若坐臥具上，若織、若畫作女人像、若半有半無，得坐臥不？」答：「不得。不犯者，若多壞、若敷尼師壇坐。」
問：「捉牸牛尾，得渡河不？」答：「不得。」問：「除牸牛，若捉余畜生尾，得渡河不？」答：「若捉師
【現代漢語翻譯】 問：『如果一位比丘（bhikkhu，佛教僧侶）四處遊方居住，他可以拿取臥具嗎？』答：『可以！如果床榻的木材連線到四個邊界，就可以拿取臥具。』 問：『有沒有比丘沒有親自給予臥具？』答：『或者給予，或者不給予。誰應該給予？知道他會來的人。誰不應該給予？知道他不會來的人。沒有囑託的人不給予，如果囑託了，一切臥具都應該給予，一切事務都讓他代為處理。』（臥具法完） 問滅事法第八 優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『有沒有通過一件事情，多次尋找方法來平息爭端，可以稱為平息，而沒有罪過的？』答：『有！唱分臥具的事情就是。』 問：『如佛陀所說：『兩種因緣導致僧團（Sangha，佛教僧侶團體）分裂：一、唱說，二、取籌。』這裡面如果盜賊身份的比丘唱說和行籌，可以稱為分裂僧團嗎？』答：『不能稱為分裂僧團。』問：『如果狂人、心神散亂的人、精神錯亂的人唱說和行籌，可以稱為分裂僧團嗎？』答：『不能稱為分裂僧團。』 問雜事初 優波離問佛陀：『如佛陀所說：『邊地的人持律第五就可以受具足戒（Upasampada，佛教中的高級戒律）。』有沒有十個人只取五個人，可以稱為受具足戒嗎？』答：『可以稱為受具足戒，但給予受具足戒的人有罪。』 問：『聾人如何才能稱為得到佈施？』答：『如果（施捨者）眼睛看見（聾人），或者（接受者是）盲人，或者（施捨者）將東西放在（聾人的）手中，或者放在（聾人的）膝上，（聾人）心中生起念頭：『我得到這個東西了。』 問：『如果坐在臥具上，或者在上面織東西、或者畫女人像、或者畫的像半有半無，可以坐臥嗎？』答：『不可以。不犯戒的情況是，如果臥具已經破損很多，或者鋪了尼師壇（nisidana，坐墊）坐。』 問：『抓住母牛的尾巴，可以渡河嗎？』答：『不可以。』問：『除了母牛，如果抓住其他畜生的尾巴，可以渡河嗎？』答：『如果抓住老師
【English Translation】 Question: 'If a bhikkhu (Buddhist monk) dwells in various places, may he take bedding?' Answer: 'Yes! If the wood of the bed is connected to the four boundaries, he may take bedding.' Question: 'Are there bhikkhus who do not personally give bedding?' Answer: 'Either they give, or they do not give. Who should give? Those who know he will come. Who should not give? Those who know he will not come. Those who are not entrusted should not be given to, but if entrusted, all bedding should be given, and all affairs should be done on his behalf.' (End of the section on bedding) Question on the Eighth Matter of Extinction Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'Is there a case where, through one matter, seeking multiple ways to extinguish a dispute, it can be called extinction, and there is no offense?' Answer: 'Yes! The matter of announcing the distribution of bedding is such a case.' Question: 'As the Buddha said: 'Two causes lead to the schism of the Sangha (Buddhist monastic community): one, announcing; two, taking lots.' In this case, if a bhikkhu who is a thief announces and takes lots, can it be called a schism of the Sangha?' Answer: 'It cannot be called a schism of the Sangha.' Question: 'If a madman, a person with a distracted mind, or a person with a deranged mind announces and takes lots, can it be called a schism of the Sangha?' Answer: 'It cannot be called a schism of the Sangha.' Question on Miscellaneous Matters, Beginning Upali asked the Buddha: 'As the Buddha said: 'People in border regions who uphold the precepts fifthly may receive full ordination (Upasampada, the higher ordination in Buddhism).' If there are ten people but only five are taken, can it be called full ordination?' Answer: 'It can be called full ordination, but those who give the full ordination commit an offense.' Question: 'How can a deaf person be said to have received alms?' Answer: 'If (the giver) sees (the deaf person), or (the receiver) is blind, or (the giver) places the object in (the deaf person's) hand, or places it on (the deaf person's) lap, and (the deaf person) has the thought: 'I have received this thing.' Question: 'If one sits on bedding, or weaves on it, or paints a picture of a woman, or paints a picture that is half there and half not, may one sit or lie down?' Answer: 'One may not. The non-offense is if the bedding is very damaged, or if one spreads a nisidana (sitting cloth) to sit on.' Question: 'By grasping the tail of a cow, can one cross the river?' Answer: 'One may not.' Question: 'Except for a cow, if one grasps the tail of another animal, can one cross the river?' Answer: 'If one grasps the teacher'
子、虎狼、象、特牛、驢馬尾者，得捉渡河。」
問：「受石蜜漿，舉宿經七日，糝雜得服不？」答：「若雜余糝，不得。」
問：「不凈藥草著油中煮，得服不？」答：「不得。若病人涂身、手足、灌鼻無罪。」
問：「若以不凈脂煮鹽，得食不？」答：「病人若燒得服。」
問：「比丘以火、刀、爪凈果，得食不？」答：「不得。」
問：「若果樹在凈地，枝在不凈地，果墮是中，可食不？」答：「不可食。」「若果樹在不凈地，枝在凈地，果墮是中，可食不？」答：「可食。」佛語諸比丘：「從今日不聽汝作凈地羯磨，若作得突吉羅。」從是語已舍是事也。
問：「諸大小槃團槃機案上，得食不？」答：「不得食。」
問：「人乳得飲不？」答：「不得。若病以洗瘡、涂眼得。」
問：「人肉得食不？」答：「不得。若食，得偷蘭遮。」
問：「故為殺畜生肉可食不？」答：「不得食，若食得突吉羅。不凈鳥獸肉不應食，若食突吉羅。燕肉不應食，若食突吉羅。鴟鷲鳥等肉不應食，若食突吉羅。蝦蟆肉不應食，若食得突吉羅。水蛭不應食，若食得突吉羅。即日受時藥、時分藥、七日藥、盡形藥，共合一處，中前應服；時藥力故，過中不應服。即日受時
【現代漢語翻譯】 現代漢語譯本 問：如果（爲了渡河）需要抓住幼獸、虎、狼、象、壯牛、驢或馬的尾巴，可以這樣做嗎？ 答：可以抓住渡河。 問：如果接受了石蜜漿（一種用石蜜製成的飲料），存放過夜超過七天，摻雜其他食物后還能服用嗎？ 答：如果摻雜了其他食物，就不能服用。 問：如果用不乾淨的藥草在油中煮，煮出來的藥可以服用嗎？ 答：不可以服用。但如果是病人用來塗抹身體、手足，或者灌鼻，則沒有罪過。 問：如果用不乾淨的油脂來煮鹽，煮出來的鹽可以食用嗎？ 答：如果是病人，燒過之後可以服用。 問：比丘用火、刀或指甲來清潔水果，這樣處理過的水果可以食用嗎？ 答：不可以食用。 問：如果果樹生長在乾淨的土地上，但樹枝延伸到不乾淨的土地上，果實掉落在不乾淨的土地上，這樣的果實可以食用嗎？ 答：不可以食用。如果果樹生長在不乾淨的土地上，但樹枝延伸到乾淨的土地上，果實掉落在乾淨的土地上，這樣的果實可以食用嗎？ 答：可以食用。佛告訴眾比丘：『從今天起，不允許你們進行凈地羯磨（一種凈化土地的儀式），如果做了，就會犯突吉羅（一種輕罪）。』說了這些話之後，就捨棄了這件事。 問：在各種大小的槃（一種托盤）、團槃（圓形托盤）、機案（桌子）上，可以食用食物嗎？ 答：不可以食用。 問：人乳可以飲用嗎？ 答：不可以。但如果是用來清洗瘡口或塗抹眼睛，則可以。 問：人肉可以食用嗎？ 答：不可以。如果食用，就會犯偷蘭遮（一種重罪）。 問：故意殺害的畜生肉可以食用嗎？ 答：不可以食用，如果食用，就會犯突吉羅。不乾淨的鳥獸肉不應該食用，如果食用，就會犯突吉羅。燕子肉不應該食用，如果食用，就會犯突吉羅。貓頭鷹、鷲等鳥類的肉不應該食用，如果食用，就會犯突吉羅。青蛙肉不應該食用，如果食用，就會犯突吉羅。水蛭不應該食用，如果食用，就會犯突吉羅。當天接受的時藥（規定時間服用的藥）、時分藥（規定時間段服用的藥）、七日藥（七天內服用的藥）、盡形藥（終身服用的藥），混合在一起，應該在中午之前服用；因為時藥的藥力，過了中午就不應該服用。當天接受時
【English Translation】 English version Question: Is it permissible to grab the tails of cubs, tigers, wolves, elephants, strong oxen, donkeys, or horses in order to cross a river? Answer: It is permissible to grab them to cross the river. Question: If one receives 'shimi jiang' (石蜜漿) (a drink made from rock candy) and it is kept overnight for more than seven days, can it still be consumed if mixed with other foods? Answer: If it is mixed with other foods, it cannot be consumed. Question: If unclean herbs are boiled in oil, can the resulting medicine be taken? Answer: It cannot be taken. However, if a sick person uses it to anoint their body, hands, feet, or to irrigate the nose, there is no offense. Question: If unclean grease is used to boil salt, can the resulting salt be eaten? Answer: If the person is sick, it can be consumed after being burned. Question: Is it permissible for a Bhikkhu (比丘) (Buddhist monk) to clean fruit with fire, a knife, or fingernails, and then eat it? Answer: It is not permissible. Question: If a fruit tree is in clean ground, but its branches extend into unclean ground, and the fruit falls into the unclean ground, can the fruit be eaten? Answer: It cannot be eaten. If a fruit tree is in unclean ground, but its branches extend into clean ground, and the fruit falls into the clean ground, can the fruit be eaten? Answer: It can be eaten. The Buddha told the Bhikkhus (比丘): 'From today onwards, I do not allow you to perform 'jingdi jiemo' (凈地羯磨) (a ritual for purifying land). If you do, you will commit a 'dujiluo' (突吉羅) (a minor offense).' After saying these words, he abandoned the matter. Question: Is it permissible to eat food on various sizes of 'pan' (槃) (trays), 'tuanpan' (團槃) (round trays), or 'jian' (機案) (tables)? Answer: It is not permissible. Question: Is it permissible to drink human milk? Answer: It is not permissible. However, it can be used to wash sores or apply to the eyes. Question: Is it permissible to eat human flesh? Answer: It is not permissible. If one eats it, one will commit a 'toulanzhe' (偷蘭遮) (a serious offense). Question: Is it permissible to eat the meat of animals that have been intentionally killed? Answer: It is not permissible to eat it. If one eats it, one will commit a 'dujiluo' (突吉羅). Unclean bird and animal meat should not be eaten. If one eats it, one will commit a 'dujiluo' (突吉羅). Swallow meat should not be eaten. If one eats it, one will commit a 'dujiluo' (突吉羅). The meat of owls, vultures, and other such birds should not be eaten. If one eats it, one will commit a 'dujiluo' (突吉羅). Frog meat should not be eaten. If one eats it, one will commit a 'dujiluo' (突吉羅). Leeches should not be eaten. If one eats it, one will commit a 'dujiluo' (突吉羅). When receiving 'shiyao' (時藥) (medicine taken at a specific time), 'shifenyao' (時分藥) (medicine taken within a specific time period), 'qiriyao' (七日藥) (medicine taken within seven days), and 'jinxingyao' (盡形藥) (medicine taken for life) on the same day, they should be mixed together and taken before noon; because of the potency of the 'shiyao' (時藥), it should not be taken after noon. Receiving 'shi
分藥、七日藥、盡形藥，共合一處，時分應服；時分藥力故，過時分不應服。即日受七日藥、盡形藥共合一處，七日應服；七日藥力故，過七日不應服。盡形藥隨意應服。昨日受時藥不凈，即日受時分藥、七日藥、盡形藥，共合一處，不應服。昨日受時分藥不凈，即日受七日藥、盡形藥，共合一處，不應服。昨日受七日藥不凈，即日受盡形藥，共合一處，不應服。盡形藥盡形應服。」
問：「頗有從一物邊作時藥、時分藥、七日藥、盡形藥？」答：「有！甘蔗是時藥，清汁是時分藥，作石蜜是七日藥，燒作灰是盡形藥。酪是時藥，清汁如水是時分藥，作酥是七日藥，燒作灰是盡形藥。胡麻是時藥，壓作油是七日藥，燒作灰是盡形藥。肉是時藥，煮取脂是七日藥，燒作灰是盡形藥。」
問：「時藥、時分、七日、盡形藥，是諸藥舉殘宿，得服不？」答：「不得。」
問：「若比丘先自取，后從凈人邊受，可服不？」答：「不得。」
問：「是藥手受口受，無病應服不？」答：「不得。」問：「若手受、口受，病比丘得服不？」答：「得服。」
問：「八種漿非時可飲不？」答：「若無酒氣味清凈得服。」
問：「得從狂人取衣不？」答：「或可取、或不可取。若知有父母、兄弟、
【現代漢語翻譯】 現代漢語譯本： 『時藥』（當天可服用的藥）、『七日藥』（七天內可服用的藥）、『盡形藥』（終身可服用的藥），可以放在一起，按時服用；因為『時藥』的藥力有時效性，過了時間就不應該服用。當天接受『七日藥』、『盡形藥』，可以放在一起，七天內服用；因為『七日藥』的藥力有時效性，過了七天就不應該服用。『盡形藥』可以隨意服用。昨天接受的『時藥』不乾淨了，今天接受的『時藥』、『七日藥』、『盡形藥』，不可以放在一起服用。昨天接受的『時分藥』不乾淨了，今天接受的『七日藥』、『盡形藥』，不可以放在一起服用。昨天接受的『七日藥』不乾淨了，今天接受的『盡形藥』，不可以放在一起服用。『盡形藥』在有生之年都可以服用。
問：有沒有從一種東西中製作出『時藥』、『時分藥』、『七日藥』、『盡形藥』的？答：有！甘蔗是『時藥』，甘蔗清汁是『時分藥』，做成石蜜是『七日藥』，燒成灰是『盡形藥』。酪是『時藥』，清汁如水是『時分藥』，做成酥是『七日藥』，燒成灰是『盡形藥』。胡麻是『時藥』，壓榨成油是『七日藥』，燒成灰是『盡形藥』。肉是『時藥』，煮出來的油脂是『七日藥』，燒成灰是『盡形藥』。
問：『時藥』、『時分藥』、『七日藥』、『盡形藥』，這些藥如果放過夜，還能服用嗎？答：不能。
問：如果比丘先自己拿了藥，然後從凈人（居士）那裡接受，可以服用嗎？答：不可以。
問：這些藥是用手拿或者用口接的，沒有生病可以服用嗎？答：不可以。問：如果是用手拿或者用口接的，生病的比丘可以服用嗎？答：可以服用。
問：八種漿如果不是規定的時間，可以飲用嗎？答：如果沒有酒的味道，而且清凈就可以服用。
問：可以從瘋人那裡拿衣服嗎？答：或者可以拿，或者不可以拿。如果知道他有父母、兄弟、
【English Translation】 English version: 'Time medicine' (medicine that can be taken on the same day), 'seven-day medicine' (medicine that can be taken within seven days), and 'lifelong medicine' (medicine that can be taken for life) can be combined and taken on time; because the potency of 'time medicine' has a time limit, it should not be taken after the time has passed. If you receive 'seven-day medicine' and 'lifelong medicine' on the same day, you can combine them and take them within seven days; because the potency of 'seven-day medicine' has a time limit, it should not be taken after seven days. 'Lifelong medicine' can be taken at will. If the 'time medicine' received yesterday is unclean, the 'time medicine', 'seven-day medicine', and 'lifelong medicine' received today should not be combined and taken. If the 'time-portion medicine' received yesterday is unclean, the 'seven-day medicine' and 'lifelong medicine' received today should not be combined and taken. If the 'seven-day medicine' received yesterday is unclean, the 'lifelong medicine' received today should not be combined and taken. 'Lifelong medicine' can be taken for life.
Question: Is it possible to make 'time medicine', 'time-portion medicine', 'seven-day medicine', and 'lifelong medicine' from one thing? Answer: Yes! Sugarcane is 'time medicine', clear sugarcane juice is 'time-portion medicine', making rock candy is 'seven-day medicine', and burning it into ash is 'lifelong medicine'. Curd is 'time medicine', clear juice like water is 'time-portion medicine', making ghee is 'seven-day medicine', and burning it into ash is 'lifelong medicine'. Sesame is 'time medicine', pressing it into oil is 'seven-day medicine', and burning it into ash is 'lifelong medicine'. Meat is 'time medicine', the fat extracted from cooking is 'seven-day medicine', and burning it into ash is 'lifelong medicine'.
Question: Can 'time medicine', 'time-portion medicine', 'seven-day medicine', and 'lifelong medicine', if left overnight, still be taken? Answer: No.
Question: If a Bhikkhu (monk) takes the medicine himself first, and then receives it from a layperson (Upasaka), can he take it? Answer: No.
Question: If these medicines are received by hand or by mouth, can they be taken without illness? Answer: No. Question: If they are received by hand or by mouth, can a sick Bhikkhu take them? Answer: Yes, he can take them.
Question: Can the eight kinds of juice be drunk at inappropriate times? Answer: If there is no alcoholic taste and it is pure, it can be taken.
Question: Can one take clothes from a madman? Answer: One may or may not take them. If one knows that he has parents, brothers,
居家與，可取。若知無父母、兄弟、非居家中與，不可取。」
問：「狂人何時應受衣？」答：「還得本心時。有一比丘獨一處住，是中檀越施僧現前可分物，是比丘應心念口言：『是衣物為此住處現前僧可分，是衣物今屬我，我應受自用。』若能作是語，得名羯磨。若余比丘來從索，不應與。若不作是語，是物不應取。若取得突吉羅，亦應共余比丘分。若不如是作出界外，得突吉羅。」
問：「若賢者責罰兒，是兒持物與比丘，可取不？」答：「不可取。」
問：「自恣竟先檀越施僧衣，作是言：『是物施是間安居僧。』是時非夏末月，諸比丘亦不受迦絺那衣。是衣應屬誰？」答：「雖非夏末月，諸比丘亦不受迦絺那衣，是衣應屬此間安居竟僧應分。」
問：「諸檀越持衣施，作是言：『是衣施是間現前僧。』是時夏末月，諸比丘受迦絺那衣，是衣應屬誰？」答：「雖是夏末月，雖受迦絺那衣，是衣應是一住處現前僧應分。」
問：「檀越持衣施，作是言：『是衣施此住處去年乃至十歲安居僧。』是安居時非夏末月，不受迦絺那衣，是衣應屬誰？」答：「雖非夏末月，不受迦絺那衣，是衣但去年乃至十年此處安居僧應分。」
問：「檀越持衣入僧坊，作是言：『是衣施此住處
【現代漢語翻譯】 現代漢語譯本： 問：『如果有人居家供養，可以接受嗎？』答：『如果知道他沒有父母、兄弟，不是居家供養，就可以接受。否則，不可接受。』 問：『狂人什麼時候可以接受衣服？』答：『當他恢復本心的時候。』譬如有一個比丘獨自居住在一處，有施主供養僧眾現前可以分配的物品，這個比丘應該在心中默唸，口中說：『這衣物是爲了這個住處現前的僧眾可以分配的，這衣物現在屬於我，我應該接受並自己使用。』如果能這樣說，就稱為羯磨（Karma，業）。如果有其他比丘來索取，不應該給。如果沒這樣說，這物品不應該拿取。如果拿取了，就犯了突吉羅（Dukkata，惡作罪），也應該和其他比丘一起分配。如果不如這樣做出界外，就犯了突吉羅（Dukkata，惡作罪）。』 問：『如果賢者責罰兒子，這兒子拿東西供養比丘，可以接受嗎？』答：『不可接受。』 問：『自恣（Pavarana，僧眾于解夏時互相檢舉過失的儀式）結束后，有施主供養僧衣，說：『這物品是供養給這個地方安居的僧眾。』這時不是夏末月，眾比丘也不接受迦絺那衣（Kathina，雨季安居結束后縫製的僧衣）。這衣服應該屬於誰？』答：『即使不是夏末月，眾比丘也不接受迦絺那衣，這衣服應該屬於這個地方安居結束的僧眾，應該由他們分配。』 問：『有施主拿衣服來供養，說：『這衣服是供養給這個地方現前的僧眾。』這時是夏末月，眾比丘接受迦絺那衣（Kathina，雨季安居結束后縫製的僧衣），這衣服應該屬於誰？』答：『即使是夏末月，即使接受了迦絺那衣（Kathina，雨季安居結束后縫製的僧衣），這衣服也應該由這個住處現前的僧眾分配。』 問：『有施主拿衣服來供養，說：『這衣服是供養給這個住處去年乃至十年前來安居的僧眾。』這個安居的時候不是夏末月，不接受迦絺那衣（Kathina，雨季安居結束后縫製的僧衣），這衣服應該屬於誰？』答：『即使不是夏末月，不接受迦絺那衣（Kathina，雨季安居結束后縫製的僧衣），這衣服也應該只由去年乃至十年前來這個地方安居的僧眾分配。』 問：『有施主拿衣服進入僧坊，說：『這衣服是供養給這個住處…』
【English Translation】 English version: Question: 'If someone makes an offering from their home, is it acceptable?' Answer: 'If it is known that they have no parents or siblings, and it is not an offering made from their home, then it is acceptable. Otherwise, it is not acceptable.' Question: 'When should a mad person be allowed to receive robes?' Answer: 'When they have regained their original mind.' For example, if a Bhikkhu (monk) lives alone in a place, and a donor offers items that can be distributed to the Sangha (community) present there, that Bhikkhu (monk) should think in their mind and say aloud: 'These robes are for the Sangha (community) present at this dwelling place to distribute. These robes now belong to me, and I should accept and use them myself.' If they can say this, it is called Karma (action, deed). If other Bhikkhus (monks) come to ask for them, they should not be given. If they do not say this, the items should not be taken. If they are taken, it is an offense of Dukkata (wrongdoing), and they should also be distributed with the other Bhikkhus (monks). If they act outside of these boundaries, they commit an offense of Dukkata (wrongdoing).' Question: 'If a wise person punishes their child, and the child gives something to a Bhikkhu (monk), is it acceptable?' Answer: 'It is not acceptable.' Question: 'After Pavarana (the ceremony at the end of the rainy season retreat where monks invite criticism), a donor offers robes to the Sangha (community), saying: 'These items are offered to the Sangha (community) residing in this place.' At this time, it is not the end of the summer month, and the Bhikkhus (monks) do not accept Kathina (robes offered after the rainy season retreat). To whom should these robes belong?' Answer: 'Even if it is not the end of the summer month, and the Bhikkhus (monks) do not accept Kathina (robes offered after the rainy season retreat), these robes should belong to the Sangha (community) who have completed the retreat in this place, and they should distribute them.' Question: 'If donors bring robes to offer, saying: 'These robes are offered to the Sangha (community) present in this place.' At this time, it is the end of the summer month, and the Bhikkhus (monks) accept Kathina (robes offered after the rainy season retreat). To whom should these robes belong?' Answer: 'Even if it is the end of the summer month, and even if they accept Kathina (robes offered after the rainy season retreat), these robes should be distributed by the Sangha (community) present at this dwelling place.' Question: 'If a donor brings robes to offer, saying: 'These robes are offered to the Sangha (community) who have resided at this dwelling place from last year to ten years ago.' This retreat time is not the end of the summer month, and they do not accept Kathina (robes offered after the rainy season retreat). To whom should these robes belong?' Answer: 'Even if it is not the end of the summer month, and they do not accept Kathina (robes offered after the rainy season retreat), these robes should only be distributed by the Sangha (community) who have resided at this place from last year to ten years ago.' Question: 'If a donor brings robes into the monastery, saying: 'These robes are offered to this dwelling place...'
將來一年二年乃至十年是中安居僧。』爾時是夏末月，受迦絺那衣，是衣應屬誰？」答：「雖是夏末月，受迦絺那衣，是衣應來一年乃至十年此間安居僧分。」
問：「勸化主為僧事出界去，誰當與安居衣分？」答：「隨所為出界處應與，又隨所住日多處應與。」
問：「破安居比丘，應與衣分不？」答：「或應與、或不應與。何者應與？若知前安居、若后安居應與。若多住應與、若半住應與。何者不應與？若知不前安居、若知不后安居、若住日少是。」
問：「看病人，為病人故出界去。病人命終，應與看病人衣分不？」答：「或應與、或不應與。與者，實為病人故出，應與。若餘事故出，不應與。」
問：「云何名看病人？」答：「若能看視療治病人，乃至若死若差與隨病藥、隨病食，具足供給親近益利，使離諸衰損所作無闕，是名看病人。」
問：「若白衣作看病人，應與看病人物分不？」答：「不應與」。問：「若比丘尼作看病人，應與看病人物不？」答：「不應與。」「若是看病比丘余處安居，應與看病人物不？」答：「應與。」問：「若看病人後安居，病比丘前安居，應與看病人物不？」答：「應與。」問：「若沙彌作看病人，應與看病人物不？」答：「應與。」「云何
【現代漢語翻譯】 現代漢語譯本 問：『如果未來一年、二年乃至十年都是在此安居的僧人，』當時正值夏末月，接受了迦絺那衣（Kathina-robe，一種在雨季安居結束后僧侶接受的佈施），這件衣服應該屬於誰？」答：『即使是夏末月，接受了迦絺那衣，這件衣服應該由未來一年乃至十年在此安居的僧人分配。』 問：『勸募化緣的主持爲了僧團事務出界，誰應當得到安居衣的分額？』答：『應當給隨其所為而出界的僧人，也應當給居住時間較多的僧人。』 問：『破了安居的比丘，應該給他衣分嗎？』答：『或者應該給，或者不應該給。什麼情況下應該給？如果知道他之前安居過，或者之後安居過，就應該給。如果居住時間長應該給，如果居住時間過半也應該給。什麼情況下不應該給？如果知道他之前沒有安居過，或者知道他之後沒有安居過，如果居住時間少就不應該給。』 問：『看護病人的人，爲了病人出界。病人去世了，應該給看護病人的人衣分嗎？』答：『或者應該給，或者不應該給。應該給的情況是，確實是爲了病人而出界，就應該給。如果是爲了其他事情出界，就不應該給。』 問：『什麼叫做看護病人的人？』答：『如果能夠看護、照料、治療病人，乃至病人去世或痊癒，給予隨病所需的藥物、隨病所需的食物，具足供給，親近並帶來利益，使病人遠離各種衰損，所做的事情沒有缺失，這就叫做看護病人的人。』 問：『如果在家居士作為看護病人的人，應該給他看護病人的物品分額嗎？』答：『不應該給。』問：『如果是比丘尼作為看護病人的人，應該給她看護病人的物品嗎？』答：『不應該給。』『如果是看護病人的比丘在其他地方安居，應該給他看護病人的物品嗎？』答：『應該給。』問：『如果看護病人的人後來安居，生病的比丘之前安居，應該給看護病人的人物品嗎？』答：『應該給。』問：『如果沙彌作為看護病人的人，應該給他看護病人的物品嗎？』答：『應該給。』 問：『什麼叫做……』
【English Translation】 English version Question: 'If in the future, for one year, two years, or even ten years, they are monks dwelling in residence here,' at that time it was the end of the summer month, and the Kathina-robe (Kathina-robe, a robe offered to monks after the rainy season retreat) was received, to whom should this robe belong?' Answer: 'Even if it is the end of the summer month and the Kathina-robe is received, this robe should be distributed among the monks who will dwell in residence here for the next one to ten years.' Question: 'If the alms-gathering leader goes beyond the boundary for the affairs of the Sangha, who should receive the share of the dwelling-in-residence robe?' Answer: 'It should be given to those who go beyond the boundary for the sake of those affairs, and it should also be given to those who reside for a longer period.' Question: 'Should a Bhikkhu (Bhikkhu, a Buddhist monk) who has broken the dwelling-in-residence receive a share of the robe?' Answer: 'Perhaps he should be given, perhaps he should not be given. In what case should he be given? If it is known that he dwelt in residence before, or if it is known that he will dwell in residence later, he should be given. If he resides for a long time, he should be given; if he resides for half the time, he should be given. In what case should he not be given? If it is known that he did not dwell in residence before, or if it is known that he will not dwell in residence later, if he resides for a short time, he should not be given.' Question: 'If a person caring for the sick goes beyond the boundary for the sake of the sick person, and the sick person dies, should the person caring for the sick be given a share of the robe?' Answer: 'Perhaps he should be given, perhaps he should not be given. If he truly went beyond the boundary for the sake of the sick person, he should be given. If he went beyond the boundary for other reasons, he should not be given.' Question: 'What is meant by a person caring for the sick?' Answer: 'If one is able to care for, attend to, and treat the sick person, even until the sick person dies or recovers, providing medicine according to the illness, food according to the illness, fully providing, being close and bringing benefit, causing the sick person to be free from all decline and loss, and there is no deficiency in what is done, this is called a person caring for the sick.' Question: 'If a layperson acts as a person caring for the sick, should he be given a share of the items for caring for the sick?' Answer: 'He should not be given.' Question: 'If a Bhikkhuni (Bhikkhuni, a Buddhist nun) acts as a person caring for the sick, should she be given the items for caring for the sick?' Answer: 'She should not be given.' 'If the Bhikkhu caring for the sick dwells in residence elsewhere, should he be given the items for caring for the sick?' Answer: 'He should be given.' Question: 'If the person caring for the sick dwells in residence later, and the sick Bhikkhu dwelt in residence earlier, should the person caring for the sick be given the items?' Answer: 'He should be given.' Question: 'If a Shramanera (Shramanera, a novice monk) acts as a person caring for the sick, should he be given the items for caring for the sick?' Answer: 'He should be given.' Question: 'What is meant by...'
與？」答：「大比丘等與。」
問：「與學沙彌齊何作凈施？」答：「隨所得時作凈施。」
問：「錢云何作凈施？」答：「應言：『此是不凈物，若凈當受。』」
問：「頗一比丘四住處一時安居，得名安居、無罪耶？」答：「若以床榻材木連線四界，得名安居。」「何處應與安居衣分？」答：「應四處各與四分之一。若比丘雨浴衣若小受，得突吉羅。若覆瘡衣若小受，得突吉羅。若比丘分盈長衣，得突吉羅。」
問：「若比丘作三相：一、赤裸；二、著角鴟翅衣；三、著發欽婆羅，得何罪？」答：「得偷蘭遮。」問：「若比丘除是三相，更作余相，得何罪？」答：「得突吉羅。」
問：「如佛所說：『故衣不得受作迦絺那衣，若受不名受。』云何名故衣？」答：「以曾受作迦絺那衣，是名故衣。」
又問：「如佛所說：『新衣應受作迦絺那衣。』云何名新衣？」答：「若衣未曾受作迦絺那衣，是名新衣。」
佛告優波離：「令僧作迦絺那衣人，應次第作浣染、割截、簪綴、連縫、量度作迦絺那衣。浣時應生是心：以是衣令僧受作迦絺那衣。染時、割截時、簪綴時、連縫時量度時應生是心：以是衣令僧受作迦絺那衣。若能生是六心，得名受作迦絺那衣。若不生是六心，
【現代漢語翻譯】 現代漢語譯本 問：『和誰一起？』答：『和大比丘等一起。』（大比丘：受過具足戒的僧人） 問：『和學沙彌一起做什麼樣的凈施？』（學沙彌：正在學習成為沙彌的人；凈施：清凈的佈施）答：『隨所得的時候做凈施。』 問：『錢應該怎樣做凈施？』答：『應該說：『這是不凈之物，如果清凈了就接受。』』 問：『如果一個比丘在四個住處同時安居，能算作安居，沒有罪嗎？』（安居：雨季期間僧侶的集中修行）答：『如果用床榻材木連線四個界限，就算作安居。』『在哪裡應該分安居衣？』答：『應該在四個地方各分四分之一。如果比丘的雨浴衣接受少了，得突吉羅罪。（突吉羅：一種輕微的罪過）如果覆蓋瘡口的衣服接受少了，得突吉羅罪。如果比丘分得的盈餘長衣，得突吉羅罪。』 問：『如果比丘做出三種行為：一、**；二、穿著像角鴟翅一樣的衣服；三、戴著發欽婆羅，會得到什麼罪？』（欽婆羅：一種毛織品）答：『得偷蘭遮罪。』（偷蘭遮：一種較重的罪過）問：『如果比丘除了這三種行為，還做出其他的行為，會得到什麼罪？』答：『得突吉羅罪。』 問：『如佛所說：『舊衣服不能用來做迦絺那衣，如果接受了也不算接受。』什麼樣的衣服叫做舊衣服？』（迦絺那衣：一種特殊的僧衣）答：『已經用來做過迦絺那衣的衣服，就叫做舊衣服。』 又問：『如佛所說：『新衣服應該用來做迦絺那衣。』什麼樣的衣服叫做新衣服？』答：『如果衣服沒有用來做過迦絺那衣，就叫做新衣服。』 佛告訴優波離：（優波離：佛陀的十大弟子之一，以持戒精嚴著稱）『讓僧團製作迦絺那衣的人，應該依次進行浣洗、染色、割截、簪綴、連線縫紉、量度來製作迦絺那衣。浣洗的時候應該生起這樣的心念：用這件衣服讓僧團接受制作迦絺那衣。染色時、割截時、簪綴時、連線縫紉時、量度時都應該生起這樣的心念：用這件衣服讓僧團接受制作迦絺那衣。如果能夠生起這六種心念，才能算作接受制作迦絺那衣。如果不生起這六種心念，
【English Translation】 English version Question: 'With whom?' Answer: 'With the senior Bhikkhus (Bhikkhus: fully ordained monks) and others.' Question: 'What kind of pure offering (netta-dāna) is made with a novice monk (sāmaṇera)?' (Sāmaṇera: a novice monk; netta-dāna: pure offering) Answer: 'A pure offering is made whenever something is obtained.' Question: 'How should money be offered as a pure offering?' Answer: 'One should say: 'This is an impure object; if it becomes pure, then I will accept it.'' Question: 'If a Bhikkhu dwells in four residences simultaneously during the rainy season retreat (vassa), is it considered a valid retreat without offense?' (Vassa: rainy season retreat) Answer: 'If the four boundaries are connected with bed frames and wood, it is considered a valid retreat.' 'Where should the distribution of the vassa robe (vassa-sāṭikā) be made?' Answer: 'One-fourth should be given at each of the four places. If a Bhikkhu receives too little rain-bathing cloth, he incurs a dukkaṭa offense. (Dukkaṭa: a minor offense) If he receives too little cloth to cover a wound, he incurs a dukkaṭa offense. If a Bhikkhu receives an excess of long cloth, he incurs a dukkaṭa offense.' Question: 'If a Bhikkhu engages in three practices: 1. **; 2. wears a robe resembling the wings of a horned owl; 3. wears a hair blanket (kambala), what offense does he incur?' (Kambala: a woolen blanket) Answer: 'He incurs a thullaccaya offense.' (Thullaccaya: a serious offense) Question: 'If a Bhikkhu, besides these three practices, engages in other practices, what offense does he incur?' Answer: 'He incurs a dukkaṭa offense.' Question: 'As the Buddha said: 'A used robe cannot be accepted for making a kaṭhina robe; if accepted, it is not considered accepted.' What is considered a used robe?' (Kaṭhina robe: a special robe made after the rainy season retreat) Answer: 'A robe that has already been accepted for making a kaṭhina robe is considered a used robe.' Again, question: 'As the Buddha said: 'A new robe should be accepted for making a kaṭhina robe.' What is considered a new robe?' Answer: 'A robe that has not been accepted for making a kaṭhina robe is considered a new robe.' The Buddha told Upāli: (Upāli: one of the Buddha's ten principal disciples, known for his strict adherence to the Vinaya) 'The person who is having the Sangha (Sangha: the monastic community) make the kaṭhina robe should sequentially wash, dye, cut, baste, sew together, and measure the robe to make the kaṭhina robe. While washing, one should generate the thought: 'With this robe, may the Sangha accept the making of the kaṭhina robe.' While dyeing, cutting, basting, sewing together, and measuring, one should generate the thought: 'With this robe, may the Sangha accept the making of the kaṭhina robe.' If one can generate these six thoughts, it is considered accepting the making of the kaṭhina robe. If one does not generate these six thoughts,
不名受作迦絺那衣。又復作迦絺那衣人應生三心：以是衣令僧受作迦絺那衣、以是衣今受作迦絺那衣、以是衣受作迦絺那衣竟。若能生是三心，得名受作迦絺那衣。若不生是三心，不得名受作迦絺那衣。又復作迦絺那衣應生二心，得名受作迦絺那衣。何等二心？是衣今受作迦絺那衣、以是衣今受作迦絺那衣竟。若生是二心，名受迦絺那衣。若不生是二心作迦絺那衣比丘，皆得突吉羅。」
問：「若受舉宿衣受迦絺那衣，不名受迦絺那衣。云何名舉宿衣？」答：「若長衣過十夜是，若受不凈衣，不名受迦絺那衣。」「云何是不凈衣？」答：「得望衣是。」
問：「如佛所說：『去來衣不得受作迦絺那衣。』云何名去來衣？」答：「若衣覆死人，到冢間還取來，是名去來衣。」
問：「如佛所說：『用凈衣受作迦絺那衣。』云何名凈衣？」答：「佛所聽讚歎者，是名凈衣。」
問：「若未受迦絺那衣，僧壞為二部，何部應受迦絺那衣？」答：「如法部應受。」
「若諸比丘受迦絺那衣竟，僧壞為二部，是諸比丘，得名受迦絺那衣不？」答：「皆得名受。」
問：「若受迦絺那衣住處，僧壞為二部，是二部中有諸比丘舍迦絺那衣，是名舍不？」答：「若如法者舍，得名為舍。」
【現代漢語翻譯】 現代漢語譯本 不以未指定的布料製作迦絺那衣（Kaṭhina-cīvara，一種特殊的袈裟）。另外，製作迦絺那衣的人應當生起三種心念：『用這件衣服令僧團接受制作迦絺那衣』、『用這件衣服現在接受制作迦絺那衣』、『用這件衣服接受制作迦絺那衣完畢』。如果能生起這三種心念，才能稱為接受制作迦絺那衣。如果不能生起這三種心念，就不能稱為接受制作迦絺那衣。另外，製作迦絺那衣應當生起兩種心念，才能稱為接受制作迦絺那衣。是哪兩種心念？『這件衣服現在接受制作迦絺那衣』、『用這件衣服現在接受制作迦絺那衣完畢』。如果生起這兩種心念，就稱為接受迦絺那衣。如果不能生起這兩種心念而製作迦絺那衣的比丘，都犯突吉羅（dukkhaṭa，一種輕罪）。』
問：『如果接受舉宿衣（長時間存放的衣服）來接受迦絺那衣，不能稱為接受迦絺那衣。什麼叫做舉宿衣？』答：『如果長衣存放超過十個夜晚，就是舉宿衣。如果接受不凈衣，不能稱為接受迦絺那衣。』『什麼是不凈衣？』答：『得到別人施捨的舊衣服就是。』
問：『如佛所說：『過去和未來的衣服不得接受制作迦絺那衣。』什麼叫做過去和未來的衣服？』答：『如果衣服覆蓋死人，送到墳墓后又取回來，這叫做過去和未來的衣服。』
問：『如佛所說：『用凈衣接受制作迦絺那衣。』什麼叫做凈衣？』答：『佛所聽許和讚歎的衣服，這叫做凈衣。』
問：『如果未接受迦絺那衣時，僧團分裂為兩派，哪一派應該接受迦絺那衣？』答：『如法的派別應該接受。』
『如果眾比丘接受迦絺那衣完畢，僧團分裂為兩派，這些比丘，能稱為接受迦絺那衣嗎？』答：『都能稱為接受。』
問：『如果接受迦絺那衣的住處，僧團分裂為兩派，這兩派中有比丘捨棄迦絺那衣，這能稱為捨棄嗎？』答：『如果如法的派別捨棄，才能稱為捨棄。』
【English Translation】 English version One should not make a Kaṭhina-cīvara (a special robe) from unspecified material. Furthermore, the person making the Kaṭhina-cīvara should generate three thoughts: 'With this robe, may the Sangha (monastic community) accept the making of the Kaṭhina-cīvara,' 'With this robe, I now accept the making of the Kaṭhina-cīvara,' 'With this robe, the acceptance of making the Kaṭhina-cīvara is complete.' If one can generate these three thoughts, it is called accepting the making of the Kaṭhina-cīvara. If one cannot generate these three thoughts, it is not called accepting the making of the Kaṭhina-cīvara. Furthermore, making the Kaṭhina-cīvara should involve generating two thoughts to be called accepting the making of the Kaṭhina-cīvara. What are these two thoughts? 'This robe is now accepted for making the Kaṭhina-cīvara,' 'With this robe, the acceptance of making the Kaṭhina-cīvara is now complete.' If these two thoughts are generated, it is called accepting the Kaṭhina-cīvara. If a Bhikkhu (monk) makes the Kaṭhina-cīvara without generating these two thoughts, they all commit a dukkhaṭa (a minor offense).'
Question: 'If one accepts a 'stored-overnight' robe to accept the Kaṭhina-cīvara, it is not called accepting the Kaṭhina-cīvara. What is called a 'stored-overnight' robe?' Answer: 'If a long robe is stored for more than ten nights, it is a 'stored-overnight' robe. If one accepts an impure robe, it is not called accepting the Kaṭhina-cīvara.' 'What is an impure robe?' Answer: 'A robe obtained as alms is an impure robe.'
Question: 'As the Buddha said: 'Robes of the past and future cannot be accepted for making the Kaṭhina-cīvara.' What are robes of the past and future?' Answer: 'If a robe covers a dead person, is taken to the cemetery, and then brought back, it is called a robe of the past and future.'
Question: 'As the Buddha said: 'Use a pure robe to accept the making of the Kaṭhina-cīvara.' What is called a pure robe?' Answer: 'A robe that the Buddha has permitted and praised is called a pure robe.'
Question: 'If the Sangha splits into two factions before the Kaṭhina-cīvara is accepted, which faction should accept the Kaṭhina-cīvara?' Answer: 'The faction that is in accordance with the Dharma (the teachings) should accept it.'
'If the Bhikkhus have completed the acceptance of the Kaṭhina-cīvara, and the Sangha splits into two factions, can these Bhikkhus be called to have accepted the Kaṭhina-cīvara?' Answer: 'They can all be called to have accepted it.'
Question: 'If the place where the Kaṭhina-cīvara is accepted, the Sangha splits into two factions, and some Bhikkhus in these two factions renounce the Kaṭhina-cīvara, can this be called renunciation?' Answer: 'If those who are in accordance with the Dharma renounce it, it can be called renunciation.'
佛告優波離：「作迦絺那衣人，若浣染、割截、簪綴、連縫二長一短時，應生三心用是衣：當令受作迦絺那衣、以是衣今受作迦絺那衣、以是衣今受作迦絺那衣竟。若能生是三心，得名受作迦絺那衣。若不生是三心，不得名受作迦絺那衣。又復應生二心：以是衣今受作迦絺那衣、以是衣今受作迦絺那衣竟。若生是二心，得名受迦絺那衣。若不生是二心，不得名受作迦絺那衣，作迦絺那衣人得突吉羅。」
優波離問佛：「是衣有何義故名迦絺那？」佛告優波離：「是衣名字為迦絺那。」優波離問佛：「何者是迦絺那衣？」答：「以是衣受迦絺那。」
問：「何者是迦絺那義？」答：「衣名迦絺那義。生九心故名受迦絺那。八因緣故名舍迦絺那。」
問：「如佛所說：『是迦絺那衣住處，名蔭覆。』蔭覆義云何？」答：「迦絺那衣住處蔭覆僧，得受衣物等施。」
問：「如佛所說：『得用急施衣，令僧受作迦絺那衣。』云何名急施衣？」答：「十日未至自恣得衣物，是名急施衣。」
問：「如佛所說：『得時衣令僧受作迦絺那衣。』云何名時衣？」答：「若夏末月得衣物，是名時衣。」
佛告優波離：「五比丘不得作迦絺那衣人。何等五？一、無歲；二、破安居；三、后安居；四
【現代漢語翻譯】 現代漢語譯本 佛陀告訴優波離（Upali）：『製作迦絺那衣（Kathina-civara）的人，在洗滌、染色、裁剪、縫綴、連線縫合兩長一短時，應當生起三種心來使用這件衣服：應當令受作迦絺那衣、以這件衣服現在受作迦絺那衣、以這件衣服現在受作迦絺那衣完畢。如果能夠生起這三種心，就可稱為受作迦絺那衣。如果不能生起這三種心，就不可稱為受作迦絺那衣。又應當生起兩種心：以這件衣服現在受作迦絺那衣、以這件衣服現在受作迦絺那衣完畢。如果生起這兩種心，就可稱為受迦絺那衣。如果不能生起這兩種心，就不可稱為受作迦絺那衣，製作迦絺那衣的人會犯突吉羅（Dukkata，輕罪）。』 優波離問佛：『這件衣服有什麼意義，所以名為迦絺那？』佛陀告訴優波離：『這件衣服的名字就叫做迦絺那。』優波離問佛：『什麼是迦絺那衣？』佛回答說：『用這件衣服來接受迦絺那。』 問：『什麼是迦絺那的意義？』答：『衣服的名字就是迦絺那的意義。生起九種心，所以稱為受迦絺那。有八種因緣，所以稱為舍迦絺那。』 問：『如佛所說：『這迦絺那衣的住處，名為蔭覆。』蔭覆的意義是什麼？』答：『迦絺那衣的住處蔭覆僧眾，可以接受衣服等物品的施捨。』 問：『如佛所說：『可以使用緊急施捨的衣服，令僧眾受作迦絺那衣。』什麼叫做緊急施捨的衣服？』答：『在十日未到自恣日（Pavarana）時得到的衣物，這叫做緊急施捨的衣服。』 問：『如佛所說：『可以使用應時之衣，令僧眾受作迦絺那衣。』什麼叫做應時之衣？』答：『如果在夏末月得到的衣物，這叫做應時之衣。』 佛陀告訴優波離：『五種比丘（Bhikkhu）不得作為製作迦絺那衣的人。哪五種？一、沒有戒臘；二、破安居；三、后安居；四
【English Translation】 English version The Buddha said to Upali (Upali): 'When a person making a Kathina-civara (Kathina-civara), while washing, dyeing, cutting, pinning, and connecting the two long and one short pieces, should generate three thoughts when using this robe: 'May this be for receiving and making the Kathina-civara, with this robe I now receive and make the Kathina-civara, with this robe I now complete the receiving and making of the Kathina-civara.' If one can generate these three thoughts, it is called receiving and making the Kathina-civara. If one cannot generate these three thoughts, it is not called receiving and making the Kathina-civara. Furthermore, one should generate two thoughts: 'With this robe I now receive and make the Kathina-civara, with this robe I now complete the receiving and making of the Kathina-civara.' If one generates these two thoughts, it is called receiving the Kathina-civara. If one does not generate these two thoughts, it is not called receiving and making the Kathina-civara; the person making the Kathina-civara commits a Dukkata (Dukkata, a minor offense).' Upali asked the Buddha: 'What is the meaning of this robe, that it is called Kathina?' The Buddha told Upali: 'The name of this robe is Kathina.' Upali asked the Buddha: 'What is the Kathina-civara?' The Buddha answered: 'With this robe, one receives the Kathina.' Asked: 'What is the meaning of Kathina?' Answered: 'The name of the robe is the meaning of Kathina. Generating nine thoughts is why it is called receiving the Kathina. Having eight causes is why it is called relinquishing the Kathina.' Asked: 'As the Buddha said: 'The place where this Kathina-civara resides is called shelter.' What is the meaning of shelter?' Answered: 'The place where the Kathina-civara resides shelters the Sangha, allowing them to receive offerings of robes and other items.' Asked: 'As the Buddha said: 'One may use robes given in urgency to allow the Sangha to receive and make the Kathina-civara.' What is called a robe given in urgency?' Answered: 'Robes and items received before the ten days leading up to Pavarana (Pavarana), this is called a robe given in urgency.' Asked: 'As the Buddha said: 'One may use robes given in due season to allow the Sangha to receive and make the Kathina-civara.' What is called a robe given in due season?' Answered: 'If robes and items are received in the last month of summer, this is called a robe given in due season.' The Buddha told Upali: 'Five Bhikkhus (Bhikkhu) may not be the ones making the Kathina-civara. Which five? One, without seniority in precepts; two, having broken the retreat; three, having a late retreat; four
、擯；五、別住。是名為五。」佛言：「若減五人受迦絺那衣，不得名受迦絺那衣。若四比丘、第五白衣，亦不名得受。若沙彌，非比丘、外道、不見擯人、不作擯人、不捨惡邪見擯人、不共住人、種種不共住人、自言我犯重罪人、若先來白衣、若污比丘尼人、不能男人、越濟人、若殺父母阿羅漢、破僧、噁心出佛身血人，如是等作第五人，不名受迦絺那衣。」
問：「頗有隨日受迦絺那衣，彼日舍不作羯磨，不得罪耶？」答：「有！受迦絺那衣諸比丘作十四日，客比丘來作十五日。若舊比丘隨客比丘，即日作布薩舍迦絺那衣無罪。」
問：「云何得破僧罪？」答：「若人非法知是非法，邪見故壞僧，如是得破僧罪。又非法謂是法，邪見故壞僧，得破僧罪。又非法中疑，邪見故壞僧，得破僧罪。」
問：「所有破僧，皆是僧諍聲耶？所有僧諍聲，皆是破僧耶？」答：「或有破僧無僧諍聲、或有僧諍聲非破僧、或有破僧亦僧諍聲、或非破僧無僧諍聲。」問：「云何破僧無僧諍聲？」答：「若僧壞為二部，未受十四破僧事，是名破僧無僧諍聲。」「云何僧諍聲非破僧？」答：「若諸比丘執是十四破僧事，僧未作二部，是名僧諍聲非破僧。」「云何破僧亦僧諍聲？」答：「若僧壞為二部，受十四破僧事，
【現代漢語翻譯】 現代漢語譯本： 『擯』（被僧團驅逐），『別住』（在特定地點居住）。這被稱為五種不合格者。」 佛說：『如果少於五人接受迦絺那衣（Kathina，一種僧侶的袈裟），就不能稱為接受了迦絺那衣。如果有四個比丘（Bhikkhu，佛教僧侶）、第五個是白衣（在家居士），也不能稱為接受。如果是沙彌（Sramanera，見習僧侶）、非比丘、外道（非佛教徒）、被驅逐者、正要被驅逐者、不捨棄邪惡見解的被驅逐者、不共同居住者、各種不共同居住者、自稱犯了重罪的人、如果是之前就是白衣、如果是玷污比丘尼（Bhikkhuni，佛教女尼）的人、不能人道者、越過界限者、如果是殺害父母、阿羅漢（Arahat，已證悟者）、破壞僧團（Sangha，佛教僧團）、惡毒地使佛陀（Buddha）流血的人，像這樣的人作為第五人，不能稱為接受了迦絺那衣。』
問：『有沒有隨著日期接受迦絺那衣，在那天捨棄而不作羯磨（Karma，佛教儀式），卻沒有罪的？』 答：『有！接受迦絺那衣的比丘們做了十四日，有客比丘來做了十五日。如果舊比丘跟隨客比丘，當天作布薩（Posadha，佛教儀式）捨棄迦絺那衣就沒有罪。』
問：『如何會犯下破壞僧團的罪？』 答：『如果有人明知非法卻認為是合法，因為邪見而破壞僧團，這樣就犯下破壞僧團的罪。又如果認為非法是合法，因為邪見而破壞僧團，就犯下破壞僧團的罪。又如果在非法中猶豫，因為邪見而破壞僧團，就犯下破壞僧團的罪。』
問：『所有的破壞僧團，都是僧團爭吵的聲音嗎？所有的僧團爭吵的聲音，都是破壞僧團嗎？』 答：『有的是破壞僧團卻沒有僧團爭吵的聲音，有的是僧團爭吵的聲音卻不是破壞僧團，有的是破壞僧團也有僧團爭吵的聲音，有的是既非破壞僧團也沒有僧團爭吵的聲音。』 問：『什麼是破壞僧團卻沒有僧團爭吵的聲音？』 答：『如果僧團分裂為兩部分，還沒有接受十四種破壞僧團的事項，這稱為破壞僧團卻沒有僧團爭吵的聲音。』 『什麼是僧團爭吵的聲音卻不是破壞僧團？』 答：『如果眾比丘執著于這十四種破壞僧團的事項，僧團還沒有分裂為兩部分，這稱為僧團爭吵的聲音卻不是破壞僧團。』 『什麼是破壞僧團也有僧團爭吵的聲音？』 答：『如果僧團分裂為兩部分，接受了十四種破壞僧團的事項，』
【English Translation】 English version: 『Bhinna』 (expelled by the Sangha), 『Parivasa』 (living in a specific place). These are called the five unqualified ones.』 The Buddha said, 『If fewer than five people receive the Kathina (Kathina, a monk's robe), it cannot be called receiving the Kathina. If there are four Bhikkhus (Bhikkhu, Buddhist monks), and the fifth is a layman, it cannot be called receiving it. If it is a Sramanera (Sramanera, novice monk), a non-Bhikkhu, a non-Buddhist, an expelled person, a person about to be expelled, a person who does not abandon evil views, a non-cohabitant, various non-cohabitants, a person who claims to have committed a serious crime, if it is a layman from before, if it is a person who defiles a Bhikkhuni (Bhikkhuni, Buddhist nun), an impotent person, a transgressor, if it is a person who kills their parents, an Arahat (Arahat, enlightened one), destroys the Sangha (Sangha, Buddhist monastic community), maliciously draws the Buddha's (Buddha) blood, if such a person is the fifth person, it cannot be called receiving the Kathina.』
Question: 『Is there a case where one receives the Kathina on a certain day, abandons it on that day without performing Karma (Karma, Buddhist ritual), and is without fault?』 Answer: 『Yes! The Bhikkhus who received the Kathina did it for fourteen days, and a guest Bhikkhu came and did it for fifteen days. If the old Bhikkhus follow the guest Bhikkhu and perform Posadha (Posadha, Buddhist ritual) on that day and abandon the Kathina, there is no fault.』
Question: 『How does one commit the sin of destroying the Sangha?』 Answer: 『If someone knowingly considers what is unlawful to be lawful, and destroys the Sangha due to wrong views, they commit the sin of destroying the Sangha. Also, if they consider what is unlawful to be lawful, and destroy the Sangha due to wrong views, they commit the sin of destroying the Sangha. Also, if they hesitate in what is unlawful, and destroy the Sangha due to wrong views, they commit the sin of destroying the Sangha.』
Question: 『Is all destruction of the Sangha a sound of Sangha dispute? Is all sound of Sangha dispute a destruction of the Sangha?』 Answer: 『Sometimes there is destruction of the Sangha without a sound of Sangha dispute, sometimes there is a sound of Sangha dispute but not destruction of the Sangha, sometimes there is destruction of the Sangha and also a sound of Sangha dispute, and sometimes there is neither destruction of the Sangha nor a sound of Sangha dispute.』 Question: 『What is destruction of the Sangha without a sound of Sangha dispute?』 Answer: 『If the Sangha is divided into two parts, and has not yet accepted the fourteen matters of destroying the Sangha, this is called destruction of the Sangha without a sound of Sangha dispute.』 『What is a sound of Sangha dispute but not destruction of the Sangha?』 Answer: 『If the Bhikkhus are attached to these fourteen matters of destroying the Sangha, and the Sangha has not yet been divided into two parts, this is called a sound of Sangha dispute but not destruction of the Sangha.』 『What is destruction of the Sangha and also a sound of Sangha dispute?』 Answer: 『If the Sangha is divided into two parts, and has accepted the fourteen matters of destroying the Sangha,』
是名破僧亦僧諍聲。」「云何非破僧亦非僧諍聲？」答：「除上爾所事。」
問：「所有破僧，皆是別離僧耶？所有別離僧，皆是破僧耶？」答：「或有破僧非是別離、或有別離非是破僧、或有破僧亦是別離、或非破僧亦非別離。」「云何破僧非是別離？」答：「若僧破共一處住，是名破僧非是別離。」「云何別離非是破僧？」答：「若二眾別異住，異地異界異施異衣，是名別離非是破僧。」「云何破僧亦是別離？」答：「若眾僧壞為二部，別異住異地異界異施異衣，是名破僧亦是別離。」「云何非破僧亦非別離？」答：「除上爾所事。」
問：「所有破僧，皆是僧別異耶？有僧別異，皆是破僧耶？」答：「或有破僧非僧別異、或僧別異非是破僧、或有破僧亦僧別異、或非破僧非僧別異。」「云何破僧非僧別異？」答：「若僧破未別異住，未異地異界異施異衣，是名破僧非是別異。」「云何別異非是破僧？」答：「若僧不破，別異住異地異界異施異衣，是名別異非是破僧。」「云何破僧亦是別異？」答：「若眾僧破為二部別住，異地異施異界異衣，是名破僧亦是別異。」「云何非破僧亦非別異？」答：「除上爾所事。」
問：「若僧破為二部，若一部舍界，可得舍不？」答：「如法者舍，得名舍。
【現代漢語翻譯】 現代漢語譯本 問：什麼是『破僧亦僧諍聲』？答：就是上面所說的情況。 問：什麼是『非破僧亦非僧諍聲』？答：就是排除上面所說的情況。
問：所有的破僧，都是別離僧嗎？所有的別離僧，都是破僧嗎？答：有的是破僧但不是別離，有的是別離但不是破僧，有的是破僧也是別離，有的既不是破僧也不是別離。 問：什麼是『破僧非是別離』？答：如果僧團分裂，但仍然住在一起，這就是『破僧非是別離』。 問：什麼是『別離非是破僧』？答：如果兩個僧團分開居住，在不同的地方、不同的區域、接受不同的供養、穿著不同的衣服，這就是『別離非是破僧』。 問：什麼是『破僧亦是別離』？答：如果僧團分裂成兩部分，分開居住在不同的地方、不同的區域、接受不同的供養、穿著不同的衣服，這就是『破僧亦是別離』。 問：什麼是『非破僧亦非別離』？答：就是排除上面所說的情況。
問：所有的破僧，都是僧團別異嗎？所有的僧團別異，都是破僧嗎？答：有的是破僧但不是僧團別異，有的是僧團別異但不是破僧，有的是破僧也是僧團別異，有的既不是破僧也不是僧團別異。 問：什麼是『破僧非僧別異』？答：如果僧團分裂，但還沒有分開居住，還沒有在不同的地方、不同的區域、接受不同的供養、穿著不同的衣服，這就是『破僧非僧別異』。 問：什麼是『別異非是破僧』？答：如果僧團沒有分裂，但分開居住在不同的地方、不同的區域、接受不同的供養、穿著不同的衣服，這就是『別異非是破僧』。 問：什麼是『破僧亦是別異』？答：如果僧團分裂成兩部分，分開居住，在不同的地方、接受不同的供養、不同的區域、穿著不同的衣服，這就是『破僧亦是別異』。 問：什麼是『非破僧亦非別異』？答：就是排除上面所說的情況。
問：如果僧團分裂成兩部分，其中一部分捨棄了結界，可以捨棄嗎？答：如法的捨棄，可以稱為捨棄。
【English Translation】 English version Question: What is called 'breaking the Sangha and also the sound of Sangha strife?' Answer: It refers to the aforementioned situations. Question: What is called 'neither breaking the Sangha nor the sound of Sangha strife?' Answer: It excludes the aforementioned situations.
Question: Is all breaking of the Sangha, separation of the Sangha? Is all separation of the Sangha, breaking of the Sangha? Answer: There is breaking of the Sangha that is not separation; there is separation that is not breaking of the Sangha; there is breaking of the Sangha that is also separation; there is neither breaking of the Sangha nor separation. Question: What is 'breaking the Sangha that is not separation?' Answer: If the Sangha is broken but still dwells together in one place, this is called 'breaking the Sangha that is not separation.' Question: What is 'separation that is not breaking the Sangha?' Answer: If two groups dwell separately, in different places, different boundaries, with different offerings, and different robes, this is called 'separation that is not breaking the Sangha.' Question: What is 'breaking the Sangha that is also separation?' Answer: If the Sangha is broken into two factions, dwelling separately in different places, different boundaries, with different offerings, and different robes, this is called 'breaking the Sangha that is also separation.' Question: What is 'neither breaking the Sangha nor separation?' Answer: It excludes the aforementioned situations.
Question: Is all breaking of the Sangha, differentiation of the Sangha? Is all differentiation of the Sangha, breaking of the Sangha? Answer: There is breaking of the Sangha that is not differentiation of the Sangha; there is differentiation of the Sangha that is not breaking of the Sangha; there is breaking of the Sangha that is also differentiation of the Sangha; there is neither breaking of the Sangha nor differentiation of the Sangha. Question: What is 'breaking the Sangha that is not differentiation of the Sangha?' Answer: If the Sangha is broken but has not yet dwelt separately, not yet in different places, different boundaries, with different offerings, and different robes, this is called 'breaking the Sangha that is not differentiation.' Question: What is 'differentiation that is not breaking the Sangha?' Answer: If the Sangha is not broken, but dwells separately in different places, different boundaries, with different offerings, and different robes, this is called 'differentiation that is not breaking the Sangha.' Question: What is 'breaking the Sangha that is also differentiation?' Answer: If the Sangha is broken into two factions dwelling separately, in different places, with different offerings, different boundaries, and different robes, this is called 'breaking the Sangha that is also differentiation.' Question: What is 'neither breaking the Sangha nor differentiation?' Answer: It excludes the aforementioned situations.
Question: If the Sangha is broken into two factions, if one faction abandons the boundary (Sima), can it be abandoned? Answer: If the abandonment is done according to the Dharma (law), it can be called abandonment.
」
問：「若眾僧破，比丘尼應作布薩不？」答：「應作布薩，比丘尼不同事故。」
問：「若眾僧破，闥賴吒比丘云何應布薩？」答：「是闥賴吒比丘，應出界作布薩說戒。」
問：「若眾僧破為二部，比丘尼應從何部受半月教化？」答：「應從如法部受。若無如法，闥賴吒比丘應出界教化。」
問：「三擯比丘，一比丘隨順供給，得何罪？」答：「是比丘，得二突吉羅、一波夜提。」
問：「擯比丘名為獨，名為有伴黨耶？」答：「一切擯比丘，名為獨，無有伴黨。」
問：「比丘擯未決定，應共住同事不？」答：「若共住同事無罪。」
問：「受法比丘，得與不受法比丘作羯磨不？」答：「不得。」「不受法比丘，得與受法比丘作羯磨不？」答：「不得。」
「若有一擯比丘，四比丘隨順，名破僧不？」答：「名破僧。何以故？眾僧擯是人，而四比丘隨順故。」
問：「如佛所說：『如是人，不應作不見擯。如是人若欲作不見擯時，得偷蘭遮。何以故？近破僧因緣故。』云何名如是人？」答：「知是大德人、若多知多識、多聞大德，明解修妒路、毗尼、阿毗曇義，是故說名如是人不應與作不見擯，若與作不見擯者，得偷蘭遮，近破僧故。」
問
【現代漢語翻譯】 現代漢語譯本 問：『如果僧團破裂，比丘尼（Bhiksuni，女性出家人）是否應該舉行布薩（Posadha，一種佛教儀式）？』答：『應該舉行布薩，因為比丘尼的情況不同。』 問：『如果僧團破裂，闥賴吒（Tadrisa，一種比丘）比丘應該如何舉行布薩？』答：『這位闥賴吒比丘應該出界（Sima，結界範圍）舉行布薩，宣說戒律。』 問：『如果僧團破裂為兩派，比丘尼應該從哪一派接受半月教化？』答：『應該從如法（Dharma，正法）的一派接受。如果沒有如法的派別，闥賴吒比丘應該出界教化。』 問：『被三次擯斥（Nirvasana，驅逐）的比丘，如果有一個比丘隨順並供給他，會得到什麼罪？』答：『這位比丘會得到兩次突吉羅（Dukkata，輕罪）、一次波夜提（Payantika，一種較重的罪）。』 問：『被擯斥的比丘被稱為是單獨的，還是有同伴黨羽的？』答：『一切被擯斥的比丘，都被稱為是單獨的，沒有同伴黨羽。』 問：『比丘被擯斥的情況尚未決定，是否應該和他共同居住、共同做事？』答：『如果共同居住、共同做事，沒有罪。』 問：『已經受法的比丘，可以和未受法的比丘一起舉行羯磨（Karma，佛教儀式）嗎？』答：『不可以。』『未受法的比丘，可以和已受法的比丘一起舉行羯磨嗎？』答：『不可以。』 『如果有一個被擯斥的比丘，有四個比丘隨順他，這算破僧（Sangha，僧團）嗎？』答：『算破僧。為什麼呢？因為僧團擯斥了這個人，而有四個比丘隨順他。』 問：『如佛所說：『這樣的人，不應該作不見擯（Adassananiyakamma，不見舉罪）。如果這樣的人想要作不見擯時，會得到偷蘭遮（Sthullattyaya，一種罪名）。為什麼呢？因為接近破僧的因緣。』什麼樣的人被稱為『這樣的人』？』答：『知道是具有大德行的人，或者多知多識、多聞的大德，明瞭通達修妒路（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論）的意義，所以說這樣的人不應該對他作不見擯，如果對他作不見擯，會得到偷蘭遮罪，因為接近破僧的緣故。』 問
【English Translation】 English version Question: 'If the Sangha (community of monks) is divided, should the Bhiksuni (female monastic) perform the Posadha (observance day)?' Answer: 'She should perform the Posadha, because the situation of the Bhiksuni is different.' Question: 'If the Sangha is divided, how should the Tadrisa (a type of monk) Bhikshu perform the Posadha?' Answer: 'That Tadrisa Bhikshu should go outside the Sima (boundary) to perform the Posadha and recite the precepts.' Question: 'If the Sangha is divided into two factions, from which faction should the Bhiksuni receive the fortnightly instruction?' Answer: 'She should receive it from the faction that is in accordance with the Dharma (teachings). If there is no faction in accordance with the Dharma, the Tadrisa Bhikshu should go outside the boundary to instruct.' Question: 'If a Bhikshu who has been expelled three times (Nirvasana, expulsion) is supported and provided for by one Bhikshu, what offense does he incur?' Answer: 'That Bhikshu incurs two Dukkata (minor offenses) and one Payantika (a more serious offense).' Question: 'Is a Bhikshu who has been expelled considered to be alone, or to have companions and followers?' Answer: 'All Bhikshus who have been expelled are considered to be alone, without companions or followers.' Question: 'If the expulsion of a Bhikshu has not yet been decided, should one live and work together with him?' Answer: 'If one lives and works together with him, there is no offense.' Question: 'Can a Bhikshu who has received ordination perform Karma (ritual act) with a Bhikshu who has not received ordination?' Answer: 'He cannot.' 'Can a Bhikshu who has not received ordination perform Karma with a Bhikshu who has received ordination?' Answer: 'He cannot.' 'If there is one Bhikshu who has been expelled, and four Bhikshus support him, is this considered to be a division of the Sangha (community)?' Answer: 'It is considered to be a division of the Sangha. Why? Because the Sangha has expelled this person, and four Bhikshus are supporting him.' Question: 'As the Buddha said: 'Such a person should not be subjected to Adassananiyakamma (act of not seeing). If such a person wants to perform Adassananiyakamma, he will incur a Sthullattyaya (serious offense). Why? Because it is a cause close to dividing the Sangha.' What kind of person is called 'such a person'?' Answer: 'Knowing that he is a person of great virtue, or a great virtuous person who is knowledgeable, learned, and well-versed in the meaning of the Sutra (discourses), Vinaya (discipline), and Abhidhamma (higher teachings), therefore it is said that such a person should not be subjected to Adassananiyakamma; if he is subjected to Adassananiyakamma, he will incur a Sthullattyaya offense, because it is a cause close to dividing the Sangha.' Question
：「如佛所說：『用可信比丘語應見罪。』云何名可信？」答：「從可信語比丘邊聞，亦自信是罪。」
問：「如佛所說：『若僧欲破，應次第空一床處敷獨坐床，知法者應作諸羯磨，及教化比丘尼。』是中雲何成法？」答：「若諸比丘共心悔知罪，互相恭敬禮拜問訊是。」
問：「如佛所說：『若破一毛為百分，當如是細求和合眾僧因緣，莫求破僧因緣。』問云何名細求？」答：「應求語言，應求義趣，應分別籌量細求和合僧因緣，莫求破僧因緣。」
「若擯比丘心悔知罪，恭敬禮拜眾僧，諸比丘將界外解擯，得解擯不？」答：「得解擯，諸比丘得罪。」
「俱舍彌何時名破僧？」答：「若俱舍彌比丘界內共一住處，別作布薩及諸羯磨，爾時名破僧。」
問：「俱舍彌誰名破眾僧？」答：「如法比丘界內共住處，別作布薩及諸羯磨者是。」
問：「若比丘尼僧破為二部，比丘尼來詣諸比丘求教化，諸比丘應與教化不？」答：「應與。應作是言：『諸姊善共和合。』」
問：「二因緣故名破僧：一、唱說，二者取籌。若以余因緣唱說、取籌，名破僧不？」答：「不名破僧。」
問：「若眾僧破為二部，諸比丘尼來求教化，應教化不？」答：「應與教化。何以故？不
【現代漢語翻譯】 現代漢語譯本：問：『如佛所說：「用可信比丘語應見罪。」云何名可信？』答：『從可信語比丘邊聞，亦自信是罪。』 問：『如佛所說：「若僧欲破，應次第空一床處敷獨坐床，知法者應作諸羯磨（Karma，業），及教化比丘尼。」是中雲何成法？』答：『若諸比丘共心悔知罪，互相恭敬禮拜問訊是。』 問：『如佛所說：「若破一毛為百分，當如是細求和合眾僧因緣，莫求破僧因緣。」問云何名細求？』答：『應求語言，應求義趣，應分別籌量細求和合僧因緣，莫求破僧因緣。』 『若擯比丘心悔知罪，恭敬禮拜眾僧，諸比丘將界外解擯，得解擯不？』答：『得解擯，諸比丘得罪。』 『俱舍彌（Kausambi）何時名破僧？』答：『若俱舍彌（Kausambi）比丘界內共一住處，別作布薩（Posadha，齋戒）及諸羯磨（Karma，業），爾時名破僧。』 問：『俱舍彌（Kausambi）誰名破眾僧？』答：『如法比丘界內共住處，別作布薩（Posadha，齋戒）及諸羯磨（Karma，業）者是。』 問：『若比丘尼僧破為二部，比丘尼來詣諸比丘求教化，諸比丘應與教化不？』答：『應與。應作是言：「諸姊善共和合。」』 問：『二因緣故名破僧：一、唱說，二者取籌。若以余因緣唱說、取籌，名破僧不？』答：『不名破僧。』 問：『若眾僧破為二部，諸比丘尼來求教化，應教化不？』答：『應與教化。何以故？不'
【English Translation】 English version: Question: 'As the Buddha said: "Using the words of a believable Bhikkhu (monk) should be seen as a sin." What is meant by 'believable'?' Answer: 'Hearing from a Bhikkhu (monk) whose words are believable, and also believing oneself that it is a sin.' Question: 'As the Buddha said: "If the Sangha (monastic community) is about to be divided, one should successively clear a bed space, spread out a solitary sitting mat, and those who know the Dharma (teachings) should perform various Karmas (rituals), and teach the Bhikkhunis (nuns)." How does this become lawful?' Answer: 'If the Bhikkhus (monks) together repent and acknowledge their sins, and mutually respect, bow, and greet each other, that is how.' Question: 'As the Buddha said: "If one were to divide a single hair into a hundred parts, one should seek the causes and conditions for the Sangha (monastic community) to be in harmony as finely as that, and not seek the causes and conditions for dividing the Sangha (monastic community)." What is meant by 'seeking finely'?' Answer: 'One should seek the words, one should seek the meaning, one should separately deliberate and carefully seek the causes and conditions for the Sangha (monastic community) to be in harmony, and not seek the causes and conditions for dividing the Sangha (monastic community).' 'If a Bhikkhu (monk) who has been expelled repents and acknowledges his sins, and respectfully bows to the Sangha (monastic community), and the Bhikkhus (monks) lift the expulsion outside the boundary, is the expulsion lifted?' Answer: 'The expulsion is lifted, but the Bhikkhus (monks) commit a sin.' 'When is Kausambi (俱舍彌) considered to be a divided Sangha (monastic community)?' Answer: 'If the Bhikkhus (monks) in Kausambi (俱舍彌) share a single dwelling within the boundary, and separately perform Posadha (布薩, observance day) and various Karmas (羯磨, rituals), at that time it is considered a divided Sangha (monastic community).' Question: 'Who in Kausambi (俱舍彌) is considered to be dividing the Sangha (monastic community)?' Answer: 'Those Bhikkhus (monks) who, according to the Dharma (teachings), share a dwelling within the boundary, and separately perform Posadha (布薩, observance day) and various Karmas (羯磨, rituals).' Question: 'If the Bhikkhuni (nun) Sangha (monastic community) is divided into two groups, and the Bhikkhunis (nuns) come to the Bhikkhus (monks) seeking instruction, should the Bhikkhus (monks) give instruction?' Answer: 'They should give instruction. They should say: "Sisters, may you be well and harmonious together."' Question: 'There are two causes and conditions for being called a divided Sangha (monastic community): first, proclaiming; second, taking lots. If one proclaims and takes lots for other reasons, is it called a divided Sangha (monastic community)?' Answer: 'It is not called a divided Sangha (monastic community).' Question: 'If the Sangha (monastic community) is divided into two groups, and the Bhikkhunis (nuns) come seeking instruction, should instruction be given?' Answer: 'Instruction should be given. Why is that? Not'
欲令比丘尼僧破故。」
問：「毗耶離比丘受比丘尼求教化，若俱舍彌比丘爾時在界內，毗耶離比丘云何作教化？」答：「應出界教化。」
問：「俱舍彌二部朋黨，一布薩處集，闥賴吒比丘云何作布薩？」答：「應出界作布薩說戒是。」
「檀越捉上座手，佈施眾僧，是施物應屬誰？」答：「隨何部作上座，是物應屬。」「若檀越捉第一上座、第二上座手言：『是物施眾僧。』應屬誰？」答：「若第一上座、第二上座同一部，應屬一部。第一上座、第二上座各在一部，應屬二部。」「云何應分？」「次第分，第四分與沙彌。」
問：「毗耶離比丘，就闥賴吒比丘共作布薩說戒，得名布薩說戒不？」答：「得。顯闥賴吒相故。」「若闥賴吒比丘，就毗耶離比丘共作布薩說戒，得名布薩說戒不？」答：「得布薩說戒，但失闥賴吒相故。」問：「俱舍彌比丘，就闥賴吒比丘布薩說戒，得名布薩說戒不？」答：「得，顯闥賴吒相故。」「闥賴吒比丘，就俱舍彌比丘共作布薩說戒，得名布薩說戒不？」答：「得布薩說戒，但失闥賴吒相故。」
「如佛所說：『有一住處，諸比丘作羯磨，非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。』云何名非法別眾？」答：「應與
【現代漢語翻譯】 現代漢語譯本：想讓比丘尼僧團破裂的原因。」
問：『如果毗耶離（Vaisali）的比丘接受比丘尼的請求進行教導，而俱舍彌（Kausambi）的比丘當時也在界內，毗耶離的比丘應該如何進行教導？』答：『應該出界進行教導。』
問：『如果俱舍彌的兩派僧侶結成朋黨，在一個布薩（Posadha）處集會，闥賴吒（Tadrishta）比丘應該如何進行布薩？』答：『應該出界進行布薩和說戒。』
『如果施主握住上座（長老）的手，佈施給眾僧，這佈施的物品應該屬於誰？』答：『隨屬於哪個派別的上座，這物品就應該屬於哪個派別。』『如果施主握住第一上座、第二上座的手說：「這物品佈施給眾僧。」應該屬於誰？』答：『如果第一上座、第二上座屬於同一派別，就應該屬於同一派別。如果第一上座、第二上座各屬於不同派別，就應該屬於兩個派別。』『應該如何分配？』『按順序分配，第四份給沙彌（Sramanera）。』
問：『毗耶離的比丘，與闥賴吒的比丘一起進行布薩說戒，可以稱為布薩說戒嗎？』答：『可以。因為顯現了闥賴吒的相。』『如果闥賴吒的比丘，與毗耶離的比丘一起進行布薩說戒，可以稱為布薩說戒嗎？』答：『可以稱為布薩說戒，但失去了闥賴吒的相。』問：『俱舍彌的比丘，與闥賴吒的比丘一起進行布薩說戒，可以稱為布薩說戒嗎？』答：『可以。因為顯現了闥賴吒的相。』『闥賴吒的比丘，與俱舍彌的比丘一起進行布薩說戒，可以稱為布薩說戒嗎？』答：『可以稱為布薩說戒，但失去了闥賴吒的相。』
『如佛所說：「有一個住處，諸比丘進行羯磨（Karma），有非法別眾、非法和合眾、似法別眾、似法和合眾、如法別眾、如法和合眾。」』『什麼叫做非法別眾？』答：『應該與……』
【English Translation】 English version: 'To cause the Bhikkhuni Sangha (community of nuns) to be broken.'
Question: 'If a Bhikkhu (monk) from Vaisali (city in ancient India) receives instruction from a Bhikkhuni (nun) and a Bhikkhu from Kausambi (another city) is within the boundary at that time, how should the Bhikkhu from Vaisali give instruction?' Answer: 'He should give instruction outside the boundary.'
Question: 'If the two factions of Kausambi are partisan, gathering at one Posadha (observance day) place, how should the Tadrishta (another group of monks) Bhikkhu perform the Posadha?' Answer: 'He should perform the Posadha and recite the precepts outside the boundary.'
'If a donor holds the hand of the senior monk (Elder) and makes an offering to the Sangha (monastic community), to whom should this offering belong?' Answer: 'Whichever faction the senior monk belongs to, the offering should belong to that faction.' 'If the donor holds the hands of the first senior monk and the second senior monk and says, 'This offering is for the Sangha,' to whom should it belong?' Answer: 'If the first senior monk and the second senior monk belong to the same faction, it should belong to one faction. If the first senior monk and the second senior monk each belong to different factions, it should belong to two factions.' 'How should it be divided?' 'Divide it in order, giving the fourth portion to the Sramanera (novice monk).'
Question: 'If a Bhikkhu from Vaisali performs the Posadha and recites the precepts together with a Bhikkhu from Tadrishta, can it be called Posadha and recitation of precepts?' Answer: 'Yes. Because the characteristic of Tadrishta is manifested.' 'If a Bhikkhu from Tadrishta performs the Posadha and recites the precepts together with a Bhikkhu from Vaisali, can it be called Posadha and recitation of precepts?' Answer: 'It can be called Posadha and recitation of precepts, but the characteristic of Tadrishta is lost.' Question: 'If a Bhikkhu from Kausambi performs the Posadha and recites the precepts together with a Bhikkhu from Tadrishta, can it be called Posadha and recitation of precepts?' Answer: 'Yes. Because the characteristic of Tadrishta is manifested.' 'If a Bhikkhu from Tadrishta performs the Posadha and recites the precepts together with a Bhikkhu from Kausambi, can it be called Posadha and recitation of precepts?' Answer: 'It can be called Posadha and recitation of precepts, but the characteristic of Tadrishta is lost.'
'As the Buddha said: 'In one dwelling place, the Bhikkhus perform Karma (actions), there are unlawful separate assemblies, unlawful harmonious assemblies, seemingly lawful separate assemblies, seemingly lawful harmonious assemblies, lawful separate assemblies, and lawful harmonious assemblies.' 'What is called an unlawful separate assembly?' Answer: 'It should be with...'
苦切羯磨，與作不見擯羯磨，僧不和合，是名非法別眾。」「云何名非法和合眾？」答：「應與苦切羯磨，與作不見擯羯磨，僧和合，是名非法和合眾。」「云何名似法別眾？」答：「若作不見擯羯磨時，先唱說后白，僧不和合，是名似法別眾。」「云何似法和合眾？」答：「若作不見擯羯磨時，先唱說后白，僧和合，是名似法和合眾。」「云何名如法別眾？」答：「若應與作不見擯，與作不見擯羯磨，僧不和合，是名如法別眾。」「云何如法和合眾？」答：「若應與作不見擯，與作不見擯羯磨，僧和合，是名如法和合眾。」
問：「若一比丘擯一人，一突吉羅。一人擯二人，二突吉羅。一人擯三人，三突吉羅。一人擯四人，四突吉羅。二人擯二人，二突吉羅。二人擯三人，三突吉羅。二人擯四人，四突吉羅。二人擯一人，一突吉羅。三人擯三人，三突吉羅。三人擯四人，四突吉羅。三人擯一人，一突吉羅。三人擯二人，二突吉羅。問：若四比丘擯四比丘，得何罪？」答：「得偷蘭遮罪。以破僧因緣故。」
問：「一切眾僧睡眠，爾時擯比丘，得擯不？」答：「若眾僧聞白已睡眠，得擯。」問：「若眾僧以余因緣和合，即擯比丘，得名擯不？」答曰：「得擯。說羯磨者得罪。」
問：「若減四比丘
【現代漢語翻譯】 現代漢語譯本 『什麼叫做非法的別眾？』回答：『應該給予苦切羯磨（Kuche Karma，一種懲罰），卻給予不見擯羯磨（Bujianbin Karma，一種驅逐），僧團不和合，這叫做非法的別眾。』 『什麼叫做非法的和合眾？』回答：『應該給予苦切羯磨，卻給予不見擯羯磨，僧團和合，這叫做非法的和合眾。』 『什麼叫做相似於法的別眾？』回答：『如果作不見擯羯磨時，先唱說后稟白，僧團不和合，這叫做相似於法的別眾。』 『什麼叫做相似於法的和合眾？』回答：『如果作不見擯羯磨時，先唱說后稟白，僧團和合，這叫做相似於法的和合眾。』 『什麼叫做如法的別眾？』回答：『如果應該給予不見擯，給予不見擯羯磨，僧團不和合，這叫做如法的別眾。』 『什麼叫做如法的和合眾？』回答：『如果應該給予不見擯，給予不見擯羯磨，僧團和合，這叫做如法的和合眾。』
問：『如果一個比丘驅逐一個人，犯一個突吉羅（Dukjila，一種輕罪）。一個人驅逐兩個人，犯兩個突吉羅。一個人驅逐三個人，犯三個突吉羅。一個人驅逐四個人，犯四個突吉羅。兩個人驅逐兩個人，犯兩個突吉羅。兩個人驅逐三個人，犯三個突吉羅。兩個人驅逐四個人，犯四個突吉羅。兩個人驅逐一個人，犯一個突吉羅。三個人驅逐三個人，犯三個突吉羅。三個人驅逐四個人，犯四個突吉羅。三個人驅逐一個人，犯一個突吉羅。三個人驅逐兩個人，犯兩個突吉羅。問：如果四個比丘驅逐四個比丘，得到什麼罪？』回答：『得到偷蘭遮罪（Toulanza Zui，一種中等罪）。因為破壞僧團的因緣。』
問：『一切眾僧睡眠，這時驅逐比丘，得驅逐嗎？』回答：『如果眾僧聽完稟白后睡眠，得驅逐。』問：『如果眾僧以其他因緣和合，就驅逐比丘，得名驅逐嗎？』回答說：『得驅逐。說羯磨者得罪。』
問：『如果少於四個比丘』
【English Translation】 English version 『What is called an unlawful separate assembly?』 The answer is: 『If a Kuche Karma (a type of punishment) should be given, but a Bujianbin Karma (a type of expulsion) is given instead, and the Sangha (monastic community) is not in harmony, this is called an unlawful separate assembly.』 『What is called an unlawful harmonious assembly?』 The answer is: 『If a Kuche Karma should be given, but a Bujianbin Karma is given instead, and the Sangha is in harmony, this is called an unlawful harmonious assembly.』 『What is called an assembly that resembles the Dharma but is separate?』 The answer is: 『If, when performing a Bujianbin Karma, the announcement is made before the formal statement, and the Sangha is not in harmony, this is called an assembly that resembles the Dharma but is separate.』 『What is called an assembly that resembles the Dharma and is harmonious?』 The answer is: 『If, when performing a Bujianbin Karma, the announcement is made before the formal statement, and the Sangha is in harmony, this is called an assembly that resembles the Dharma and is harmonious.』 『What is called a lawful separate assembly?』 The answer is: 『If a Bujianbin Karma should be given, and a Bujianbin Karma is given, and the Sangha is not in harmony, this is called a lawful separate assembly.』 『What is called a lawful harmonious assembly?』 The answer is: 『If a Bujianbin Karma should be given, and a Bujianbin Karma is given, and the Sangha is in harmony, this is called a lawful harmonious assembly.』
Question: 『If one Bhikshu (monk) expels one person, he commits one Dukjila (a minor offense). If one person expels two people, he commits two Dukjilas. If one person expels three people, he commits three Dukjilas. If one person expels four people, he commits four Dukjilas. If two people expel two people, they commit two Dukjilas. If two people expel three people, they commit three Dukjilas. If two people expel four people, they commit four Dukjilas. If two people expel one person, they commit one Dukjila. If three people expel three people, they commit three Dukjilas. If three people expel four people, they commit four Dukjilas. If three people expel one person, they commit one Dukjila. If three people expel two people, they commit two Dukjilas. Question: If four Bhikshus expel four Bhikshus, what offense is committed?』 Answer: 『They commit a Toulanza Zui (a moderate offense). Because of causing the Sangha to be divided.』
Question: 『If all the Sangha is asleep, and a Bhikshu is expelled at that time, is the expulsion valid?』 Answer: 『If the Sangha heard the announcement and then fell asleep, the expulsion is valid.』 Question: 『If the Sangha is assembled for other reasons, and then a Bhikshu is expelled, is it considered an expulsion?』 The answer is: 『It is considered an expulsion. The one who recites the Karma commits an offense.』
Question: 『If there are fewer than four Bhikshus』
擯人，得名擯不？」答：「不得。」問：「若三比丘，第四若白衣、沙彌、非比丘、外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、先來白衣、污比丘尼、殺父母、殺阿羅漢、破僧、噁心出佛身血人作第四人，得擯人不？」答：「不得。」
問：「如佛所說：『有一住處，諸比丘應作羯磨者，彼不集一處，應與欲而不與，現前比丘能遮者遮成遮。』云何應作羯磨比丘？」答：「若應四眾作羯磨，四比丘應作。若應五眾作羯磨者，五比丘應作。若十眾應作羯磨者，十比丘應作。若應二十眾作羯磨者，二十比丘應作。諸比丘清凈共住同見，是名應作羯磨比丘。」
問：「若比丘睡眠，諸比丘作擯，得擯不？」答：「若比丘聞白已睡眠，得名擯。」
問：「若入定比丘，諸比丘得擯不？」答：「若是比丘聞白已入定，得名擯。」
問：「若眾僧破為二部互相擯，得擯不？」答：「若如法者擯，得名擯。」
問：「以闥賴吒比丘足數擯比丘，得擯不？」答：「得擯。但失闥賴吒相。」
問：「所有非法羯磨，是別眾羯磨耶？所有別眾羯磨，是非法羯磨耶？」答：「或非法羯磨非別眾、或別眾羯磨非非法、或非法羯磨亦是別眾、或非非法羯磨亦非別眾。」「云何
【現代漢語翻譯】 現代漢語譯本 問：『驅擯人，能被稱作驅擯嗎？』答：『不能。』問：『如果有三個比丘（bhiksu，佛教出家男眾），第四個人如果是白衣（在家信徒）、沙彌（sramanera，佛教出家男眾見習生）、非比丘、外道（非佛教徒）、不瞭解驅擯、不執行驅擯、邪惡不除的驅擯、不共同居住、各種不共同居住、自稱犯了重罪、先前是白衣、玷污比丘尼（bhiksuni，佛教出家女眾）、殺害父母、殺害阿羅漢（arhat，已證悟的聖者）、破壞僧團（sangha，佛教僧侶團體）、惡意傷害佛陀（Buddha）身體出血的人作為第四人，能驅擯人嗎？』答：『不能。』 問：『如佛陀（Buddha）所說：『有一個住處，眾比丘應該進行羯磨（karma，佛教儀式），他們不聚集在一處，應該給予同意而不給予，在場的比丘能遮止就遮止。』什麼樣的比丘應該進行羯磨？』答：『如果應該由四眾進行羯磨，那麼四個比丘就應該進行。如果應該由五眾進行羯磨，那麼五個比丘就應該進行。如果十眾應該進行羯磨，那麼十個比丘就應該進行。如果應該由二十眾進行羯磨，那麼二十個比丘就應該進行。眾比丘清凈地共同居住，見解相同，這就被稱為應該進行羯磨的比丘。』 問：『如果比丘在睡眠，眾比丘進行驅擯，能驅擯嗎？』答：『如果比丘聽到宣告后睡眠，就能被驅擯。』 問：『如果入定的比丘，眾比丘能驅擯嗎？』答：『如果這個比丘聽到宣告后入定，就能被驅擯。』 問：『如果僧團分裂為兩派互相驅擯，能驅擯嗎？』答：『如果如法地驅擯，就能被驅擯。』 問：『用闥賴吒（tadlrtra，一種量具）比丘的足數來驅擯比丘，能驅擯嗎？』答：『能驅擯。但會失去闥賴吒的特徵。』 問：『所有非法的羯磨，是別眾羯磨嗎？所有別眾羯磨，是非法的羯磨嗎？』答：『或者有非法的羯磨不是別眾羯磨，或者有別眾羯磨不是非法的羯磨，或者有非法的羯磨也是別眾羯磨，或者有非非法的羯磨也不是別眾羯磨。』『什麼是非法』
【English Translation】 English version Question: 'Can someone who expels others be called an expeller?' Answer: 'No.' Question: 'If there are three bhikshus (Buddhist monks), and the fourth person is a layman, a sramanera (novice monk), a non-bhikshu, a heretic, someone who doesn't understand expulsion, doesn't perform expulsion, whose evil is not removed by expulsion, who doesn't live together, who doesn't live together in various ways, who claims to have committed a serious crime, who was previously a layman, who defiles a bhiksuni (Buddhist nun), who kills their parents, who kills an arhat (enlightened being), who destroys the sangha (monastic community), or who maliciously draws blood from the Buddha's body as the fourth person, can they expel someone?' Answer: 'No.' Question: 'As the Buddha (Buddha) said: 'In a certain dwelling place, the bhikshus should perform karma (ritual), but they do not gather in one place, they should give consent but do not give it, and the bhikshus present can prevent it from being prevented.' What kind of bhikshus should perform karma?' Answer: 'If karma should be performed by the four assemblies, then four bhikshus should perform it. If karma should be performed by the five assemblies, then five bhikshus should perform it. If karma should be performed by the ten assemblies, then ten bhikshus should perform it. If karma should be performed by the twenty assemblies, then twenty bhikshus should perform it. Bhikshus who live together purely and share the same views are called bhikshus who should perform karma.' Question: 'If a bhikshu is sleeping, and the bhikshus perform expulsion, can they expel him?' Answer: 'If the bhikshu hears the announcement and then falls asleep, he can be expelled.' Question: 'If a bhikshu is in samadhi (meditative state), can the bhikshus expel him?' Answer: 'If the bhikshu hears the announcement and then enters samadhi, he can be expelled.' Question: 'If the sangha is divided into two factions that expel each other, can they expel each other?' Answer: 'If the expulsion is done according to the Dharma (Buddhist teachings), then it is considered expulsion.' Question: 'If a bhikshu is expelled using the foot measurement of a tadlrtra (a measuring tool), can he be expelled?' Answer: 'He can be expelled, but the characteristic of the tadlrtra is lost.' Question: 'Is all illegal karma a separate assembly karma? Is all separate assembly karma illegal karma?' Answer: 'Or there is illegal karma that is not separate assembly karma, or there is separate assembly karma that is not illegal karma, or there is illegal karma that is also separate assembly karma, or there is non-illegal karma that is also not separate assembly karma.' 'What is illegal'
非法羯磨非別眾？」答：「所有中作羯磨比丘，和合一處，應與欲者皆與欲來，現前比丘遮成遮而不遮。若人不現前，不先說其事，與作羯磨，是名非法羯磨非是別眾。」「云何別眾羯磨非非法？」答：「所有中作羯磨比丘，不和合一處，應與欲者不與欲來，現前比丘能遮者遮成遮。若人現前先說其事與作羯磨，是別眾羯磨非非法。」「云何非法羯磨亦別眾？」答：「所有中作羯磨比丘，不和合一處，應與欲者不與欲來，現前比丘能遮者遮成遮。若人不現前，不先說其事，與作羯磨，是名非法羯磨亦別眾。」「云何非非法亦非別眾？」答：「所有中作羯磨比丘和合一處，應與欲者皆與欲來，現前比丘遮成遮而不遮。若人現前。先說其事與作羯磨，是名非非法亦非別眾。」
問：「所有是法羯磨，皆是和合耶？所有和合羯磨，皆是有法耶？」答：「或是有法羯磨非是和合、或是和合羯磨非是有法、或有法羯磨亦是和合、或非有法羯磨亦非和合。」「云何有法羯磨非是和合？」答：「所有中作羯磨比丘不和合一處，應與欲者不與欲來，現前比丘遮成遮而遮。若人現前先說其事乃作羯磨，是名有法羯磨非是和合。」「云何和合非是有法羯磨？」答：「所有中作羯磨比丘和合一處，應與欲者皆與欲來，現前比丘遮成遮而
【現代漢語翻譯】 現代漢語譯本 問：『什麼是非法羯磨（Adharma-karma，不如法的行為）且非別眾（non-separate assembly）？』答：『所有參與羯磨（karma，行為）的比丘（bhikkhu，佛教僧侶），聚集在一處，應該給予同意的比丘都給予同意，來到現場的比丘能夠阻止的就阻止，阻止成功而不阻止。如果有人不來到現場，不事先說明情況，就進行羯磨，這稱為非法羯磨，不是別眾。』 問：『什麼是別眾羯磨而非非法？』答：『所有參與羯磨的比丘，不聚集在一處，應該給予同意的比丘不給予同意，來到現場的比丘能夠阻止的就阻止，阻止成功。如果有人來到現場，事先說明情況，就進行羯磨，這是別眾羯磨而非非法。』 問：『什麼是非法羯磨也是別眾？』答：『所有參與羯磨的比丘，不聚集在一處，應該給予同意的比丘不給予同意，來到現場的比丘能夠阻止的就阻止，阻止成功。如果有人不來到現場，不事先說明情況，就進行羯磨，這稱為非法羯磨也是別眾。』 問：『什麼是非非法（neither Adharma nor Adharma，既非如法也非不如法）也非別眾？』答：『所有參與羯磨的比丘聚集在一處，應該給予同意的比丘都給予同意，來到現場的比丘阻止成功而不阻止。如果有人來到現場，事先說明情況，就進行羯磨，這稱為非非法也非別眾。』 問：『所有如法的羯磨，都是和合（harmonious）的嗎？所有和合的羯磨，都是如法的嗎？』答：『或者有如法的羯磨不是和合的，或者有和合的羯磨不是如法的，或者有如法的羯磨也是和合的，或者既非如法的羯磨也非和合的。』 問：『什麼是如法的羯磨不是和合的？』答：『所有參與羯磨的比丘不聚集在一處，應該給予同意的比丘不給予同意，來到現場的比丘阻止成功而阻止。如果有人來到現場，事先說明情況才進行羯磨，這稱為如法的羯磨不是和合的。』 問：『什麼是和合的羯磨不是如法的？』答：『所有參與羯磨的比丘聚集在一處，應該給予同意的比丘都給予同意，來到現場的比丘阻止成功而』
【English Translation】 English version Question: 'What is an unlawful karma (Adharma-karma, an action not in accordance with the Dharma) that is not a separate assembly (non-separate assembly)?' Answer: 'All the bhikkhus (bhikkhu, Buddhist monks) participating in the karma (karma, action), gathered in one place, those who should give consent all give their consent, and the bhikkhus present can prevent it and succeed in preventing it without preventing it. If someone does not come to the scene and does not explain the matter in advance, and then performs the karma, this is called an unlawful karma, not a separate assembly.' Question: 'What is a separate assembly karma that is not unlawful?' Answer: 'All the bhikkhus participating in the karma do not gather in one place, those who should give consent do not give their consent, and the bhikkhus present can prevent it and succeed in preventing it. If someone comes to the scene, explains the matter in advance, and then performs the karma, this is called a separate assembly karma that is not unlawful.' Question: 'What is an unlawful karma that is also a separate assembly?' Answer: 'All the bhikkhus participating in the karma do not gather in one place, those who should give consent do not give their consent, and the bhikkhus present can prevent it and succeed in preventing it. If someone does not come to the scene and does not explain the matter in advance, and then performs the karma, this is called an unlawful karma that is also a separate assembly.' Question: 'What is neither unlawful nor unlawful (neither Adharma nor Adharma) and also not a separate assembly?' Answer: 'All the bhikkhus participating in the karma gather in one place, those who should give consent all give their consent, and the bhikkhus present prevent it successfully without preventing it. If someone comes to the scene, explains the matter in advance, and then performs the karma, this is called neither unlawful nor a separate assembly.' Question: 'Are all lawful karmas harmonious? Are all harmonious karmas lawful?' Answer: 'Or there are lawful karmas that are not harmonious, or there are harmonious karmas that are not lawful, or there are lawful karmas that are also harmonious, or there are karmas that are neither lawful nor harmonious.' Question: 'What is a lawful karma that is not harmonious?' Answer: 'All the bhikkhus participating in the karma do not gather in one place, those who should give consent do not give their consent, and the bhikkhus present prevent it successfully and prevent it. If someone comes to the scene, explains the matter in advance, and then performs the karma, this is called a lawful karma that is not harmonious.' Question: 'What is a harmonious karma that is not lawful?' Answer: 'All the bhikkhus participating in the karma gather in one place, those who should give consent all give their consent, and the bhikkhus present prevent it successfully and'
不遮。若人不現前，不先說其事，與作羯磨，是名和合非有法羯磨。」「云何有法羯磨亦和合？」答：「所有中作羯磨比丘和合一處，應與欲者皆與欲來，現前比丘遮成遮而不遮。若人現前先說其事，與作羯磨，是名有法羯磨亦和合。」「云何非有法羯磨亦非和合？」答：「所有中作羯磨比丘不和合一處，應與欲者不與欲來，現前比丘遮成遮而遮。若人不現前、不先說其事，與作羯磨，是名非法羯磨亦非和合。」
問：「如佛所說：『所有罪人，眾僧乃至三教敕。』頗比丘無罪，眾僧乃至三教敕耶？」答：「若除諸罪，余教敕是也。」
問：「宿白僧中得作羯磨不？」答：「除屬和上尼羯磨，若僧未起，得作一切羯磨。」
問：「諸比丘唱說，後向擯比丘說，得名擯不？」答：「得名擯。作羯磨人得突吉羅。」
問：「諸比丘因宿與欲作諸羯磨，得名作耶？」答：「除屬和上尼羯磨，若僧未起，得作一切羯磨。」
問：「比丘自為作羯磨，得作不？」答：「不得。若作者，眾僧應語是人言：『汝自順自受持。』」
優波離問佛：「是諸本破戒人、賊住比丘、先來白衣等，是人云何如法自言？」答：「是人僧中乃至三自說是。」
問：「可得一時唱說四人令得戒耶？」答：
【現代漢語翻譯】 現代漢語譯本 『什麼是不如法的羯磨，但卻是僧團和合的？』回答：『在所有參與羯磨的比丘中，僧團和合在一處，應該給與同意的比丘都給與了同意，現前的比丘遮止了應該遮止的，而不遮止不應該遮止的。如果有人不現前，不事先說明情況，就進行羯磨，這被稱為不如法的羯磨，但卻是僧團和合的。』 『什麼是如法的羯磨，也是僧團和合的？』回答：『在所有參與羯磨的比丘中，僧團和合在一處，應該給與同意的比丘都給與了同意，現前的比丘遮止了應該遮止的，而不遮止不應該遮止的。如果有人現前，事先說明情況，就進行羯磨，這被稱為如法的羯磨，也是僧團和合的。』 『什麼是非如法的羯磨，也不是僧團和合的？』回答：『在所有參與羯磨的比丘中，僧團沒有和合在一處，應該給與同意的比丘沒有給與同意，現前的比丘遮止了應該遮止的，並且遮止了不應該遮止的。如果有人不現前，不事先說明情況，就進行羯磨，這被稱為非如法的羯磨，也不是僧團和合的。』 問：『如佛陀所說：『對於所有罪人，僧團乃至三次教誡。』難道會有比丘沒有罪，僧團乃至三次教誡的情況嗎？』回答：『如果排除各種罪行，剩餘的教誡是可能的。』 問：『隔夜在僧團中宣佈，可以進行羯磨嗎？』回答：『除了屬於和尚（Upajjhaya，親教師）或尼（Bhikkhuni，比丘尼）的羯磨，如果僧團尚未開始集會，可以進行一切羯磨。』 問：『眾比丘唱說后，再向被擯除的比丘宣告，這能算作擯除嗎？』回答：『可以算作擯除。進行羯磨的人會犯下突吉羅（Dukkata，惡作罪）。』 問：『眾比丘因為隔夜已經給與同意，而進行各種羯磨，這能算作完成了羯磨嗎？』回答：『除了屬於和尚（Upajjhaya，親教師）或尼（Bhikkhuni，比丘尼）的羯磨，如果僧團尚未開始集會，可以進行一切羯磨。』 問：『比丘自己為自己作羯磨，可以這樣做嗎？』回答：『不可以。如果有人這樣做，僧團應該對他說：『你應該自己順從自己，自己接受奉持。』』 優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『這些根本破戒的人、賊住比丘、先前是白衣（在家信徒）的人等，這些人應該如何如法地自白？』回答：『這些人可以在僧團中乃至三次自白。』 問：『可以同時唱說四個人，讓他們都得到戒律嗎？』回答：
【English Translation】 English version 'What is an unlawful Karma, yet the Sangha is in harmony?' The answer is: 'Among all the Bhikkhus (monks) participating in the Karma, the Sangha is gathered in one place, those who should give consent have given their consent, and the Bhikkhus present prevent what should be prevented, and do not prevent what should not be prevented. If someone is not present and does not explain the matter beforehand, and then the Karma is performed, this is called an unlawful Karma, yet the Sangha is in harmony.' 'What is a lawful Karma, and the Sangha is also in harmony?' The answer is: 'Among all the Bhikkhus (monks) participating in the Karma, the Sangha is gathered in one place, those who should give consent have given their consent, and the Bhikkhus present prevent what should be prevented, and do not prevent what should not be prevented. If someone is present and explains the matter beforehand, and then the Karma is performed, this is called a lawful Karma, and the Sangha is also in harmony.' 'What is an unlawful Karma, and the Sangha is not in harmony?' The answer is: 'Among all the Bhikkhus (monks) participating in the Karma, the Sangha is not gathered in one place, those who should give consent have not given their consent, and the Bhikkhus present prevent what should be prevented, and also prevent what should not be prevented. If someone is not present and does not explain the matter beforehand, and then the Karma is performed, this is called an unlawful Karma, and the Sangha is not in harmony.' Question: 'As the Buddha said: 'For all offenders, the Sangha should instruct even three times.' Is it possible that a Bhikkhu (monk) is without offense, yet the Sangha instructs even three times?' Answer: 'If excluding all offenses, the remaining instructions are possible.' Question: 'Can a Karma be performed based on an announcement made in the Sangha the previous night?' Answer: 'Except for Karmas pertaining to the Upajjhaya (preceptor) or Bhikkhuni (nun), if the Sangha has not yet begun to assemble, all Karmas can be performed.' Question: 'If the Bhikkhus (monks) chant and announce, and then inform the Bhikkhu (monk) being expelled, is this considered an expulsion?' Answer: 'It is considered an expulsion. The person performing the Karma commits a Dukkata (wrongdoing).' Question: 'If the Bhikkhus (monks) perform various Karmas because consent was given the previous night, is this considered a completed Karma?' Answer: 'Except for Karmas pertaining to the Upajjhaya (preceptor) or Bhikkhuni (nun), if the Sangha has not yet begun to assemble, all Karmas can be performed.' Question: 'Can a Bhikkhu (monk) perform a Karma for himself?' Answer: 'No, he cannot. If someone does so, the Sangha should say to that person: 'You should obey yourself and uphold it yourself.'' Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'These people who have fundamentally broken the precepts, the thief-dwelling Bhikkhus (monks), and those who were previously laypeople (householders), how should these people confess lawfully?' The answer is: 'These people can confess in the Sangha even three times.' Question: 'Is it possible to chant and announce for four people at the same time, so that they all receive the precepts?' Answer:
「不得。」問：「可得一時唱說令四人受具戒耶？」答：「不得。」
問：「三比丘、第四籌，擯比丘，得擯不？」答：「不得。」問：「第四別住比丘，擯比丘，得擯不？」答：「不得。」
問：「諸比丘擯折伏，得擯不？」答：「得擯。先折伏羯磨得滅。」
問：「諸比丘得擯，可依止比丘、可出懺悔比丘不耶？」答：「得擯，先可依止、可出懺悔羯磨得滅。」
問：「諸比丘與已擯比丘作折伏羯磨，名作不？」答：「不得。以不中同事故。」
問：「諸比丘與擯比丘作依止、遣出、懺悔羯磨，得名作不？」答：「不得。以不中同事故。」
問：「除比丘，讒餘人得何罪？」答：「得突吉羅。」
優波離問佛：「折伏羯磨有何義耶？」佛言：「此是羯磨名字，是籌磨從斗諍相言邊出，應語是人：『眾僧后當籌量汝事。』」
又問：「世尊！依止羯磨有何義？」答：「此是羯磨名字，是但數作眾罪，眾僧應語是人：『汝當依止某甲比丘住。』」
問：「世尊！驅出羯磨有何義？」答：「此是羯磨名字，是羯磨污他家比丘邊出，應語是人：『汝出去，莫是中住。』」
優波離問佛：「破慢羯磨有何義？」答：「此是羯磨名字，是羯磨從輕罵白衣邊出，
【現代漢語翻譯】 現代漢語譯本 『不行。』問：『可以臨時唱說，讓四個人受具足戒嗎？』答：『不行。』 問：『三個比丘，第四個是籌人，擯斥比丘，可以擯斥嗎？』答：『不行。』問：『第四個是別住比丘（正在接受特殊懲罰的比丘），擯斥比丘，可以擯斥嗎？』答：『不行。』 問：『眾比丘擯斥折伏（正在接受折伏羯磨的比丘），可以擯斥嗎？』答：『可以擯斥。先進行折伏羯磨，然後才能滅除（罪過）。』 問：『眾比丘可以允許被擯斥的比丘依止比丘，或者允許其出罪懺悔嗎？』答：『可以允許，先進行允許依止、允許出罪懺悔的羯磨，然後才能滅除（罪過）。』 問：『眾比丘與已被擯斥的比丘一起進行折伏羯磨，這算作數嗎？』答：『不算數。因為不符合共同行事的原因。』 問：『眾比丘與被擯斥的比丘一起進行依止、遣出、懺悔羯磨，這算作數嗎？』答：『不算數。因為不符合共同行事的原因。』 問：『除了比丘，誹謗其他人會犯什麼罪？』答：『犯突吉羅（輕罪）。』 Upali（優波離，佛陀的弟子）問佛：『折伏羯磨（懲罰性儀式）有什麼意義？』佛說：『這是羯磨的名字，這個籌量是從爭鬥相罵的言語中產生的，應該告訴這個人：『僧團之後將會籌量你的事情。』』 又問：『世尊！依止羯磨（要求犯錯比丘依止其他比丘的儀式）有什麼意義？』答：『這是羯磨的名字，是因為屢次犯眾罪，僧團應該告訴這個人：『你應該依止某甲比丘居住。』』 問：『世尊！驅出羯磨（驅逐出寺廟的儀式）有什麼意義？』答：『這是羯磨的名字，這個羯磨是從玷污他人家庭的比丘那裡產生的，應該告訴這個人：『你出去，不要在這裡居住。』』 Upali（優波離，佛陀的弟子）問佛：『破慢羯磨（破除傲慢的儀式）有什麼意義？』答：『這是羯磨的名字，這個羯磨是從輕視辱罵在家居士的行為中產生的，』
【English Translation】 English version 『Not allowed.』 Asked: 『Is it permissible to temporarily recite and allow four people to receive full ordination?』 Answered: 『Not allowed.』 Asked: 『Three Bhikkhus (monks), the fourth is a counter, expelling a Bhikkhu, is it permissible to expel?』 Answered: 『Not allowed.』 Asked: 『The fourth is a Parivasa Bhikkhu (a Bhikkhu undergoing a probationary period), expelling a Bhikkhu, is it permissible to expel?』 Answered: 『Not allowed.』 Asked: 『Can the Bhikkhus expel a Bhikkhu undergoing Parivasa (penance)?』 Answered: 『It is permissible to expel. First, the Parivasa Karma (act of penance) must be performed to extinguish (the offense).』 Asked: 『Can the Bhikkhus allow an expelled Bhikkhu to rely on a Bhikkhu or allow him to confess and be absolved?』 Answered: 『It is permissible, first the Karma (act) of allowing reliance and allowing confession and absolution must be performed to extinguish (the offense).』 Asked: 『If the Bhikkhus perform Parivasa Karma (act of penance) with an already expelled Bhikkhu, is it considered valid?』 Answered: 『It is not valid, because it does not meet the requirements for a joint action.』 Asked: 『If the Bhikkhus perform the Karma (act) of reliance, expulsion, or confession with an expelled Bhikkhu, is it considered valid?』 Answered: 『It is not valid, because it does not meet the requirements for a joint action.』 Asked: 『What offense is committed by slandering someone other than a Bhikkhu?』 Answered: 『One commits a Dukkritta (minor offense).』 Upali (a disciple of the Buddha) asked the Buddha: 『What is the meaning of Parivasa Karma (act of penance)?』 The Buddha said: 『This is the name of the Karma (act), this deliberation arises from words of fighting and abuse, one should tell this person: 『The Sangha (monastic community) will later deliberate on your matter.』』 Again asked: 『Venerable One! What is the meaning of Nissaya Karma (act of dependence)?』 Answered: 『This is the name of the Karma (act), it is because of repeatedly committing offenses, the Sangha (monastic community) should tell this person: 『You should dwell in dependence on a certain Bhikkhu.』』 Asked: 『Venerable One! What is the meaning of Ubbahana Karma (act of expulsion)?』 Answered: 『This is the name of the Karma (act), this Karma (act) arises from a Bhikkhu who defiles another's family, one should tell this person: 『You go out, do not dwell here.』』 Upali (a disciple of the Buddha) asked the Buddha: 『What is the meaning of Manatta Karma (act of breaking pride)?』 Answered: 『This is the name of the Karma (act), this Karma (act) arises from lightly scolding laypeople,』
應語是人：『汝應向某甲居士悔過。』」
優波離問：「如佛所說：『汝應依止某甲比丘住。』此說有何義？」佛言：「隨是罪比丘深心愛念恭敬者、畏難者，應依止是比丘住。」
問：「如佛所說：『眾僧后當籌量。』此說有何義？」答：「應語言：『汝若有罪，應入僧中三自首，僧當隨罪治汝。』是名籌量。」
問：「若比丘語兩眼人言：『汝是一眼人。』得何罪？」答：「故妄語故，得波逸提。」又問：「語一眼人言：『汝一眼人。』得何罪？」答：「輕惱他故，得波逸提。」
問：「如佛所說：『比丘若內、若外輕惱他。』是中雲何內？云何外？」答：「內者界內，外者界外。複次舍內名內，露地名外。」
問：「如佛所說：『阿利吒比丘，竭馱婆羅門本弟子，說遮道法作不遮道。』問：云何是遮道？」答：「我說欲是遮道。」(問雜事竟)
十誦律卷第五十五 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十六(第十誦之一)
後秦北印度三藏弗若多羅譯
比尼誦
佛在王舍城，語諸比丘：「十種明具足戒。何等十？佛世尊自然無師得具足戒；五比丘得道即得具足戒；長老摩訶迦葉自誓即得具足戒；蘇陀隨順答佛論故
【現代漢語翻譯】 現代漢語譯本：如果有人說：『你應該向某某居士懺悔。』
優波離（Upali）問：『如佛所說：『你應該依止某某比丘（bhiksu）居住。』這話是什麼意思？』佛說：『凡是對有罪的比丘內心愛念恭敬，或者畏懼其威勢的比丘，就應該依止他居住。』
問：『如佛所說：『僧團以後應當籌量此事。』這話是什麼意思？』答：『應該這樣說：『你如果犯了罪，應該在僧團中進行三次自首，僧團會根據你的罪行來懲治你。』這就叫做籌量。』
問：『如果比丘對比丘說：『你是一個瞎子。』犯什麼罪？』答：『因為故意說妄語，犯波逸提（Payantika）。』又問：『對比丘說：『你是一個獨眼人。』犯什麼罪？』答：『因為輕慢惱害他人，犯波逸提。』
問：『如佛所說：『比丘無論在內部還是外部輕慢惱害他人。』這裡面什麼是內部？什麼是外部？』答：『內部是指界內，外部是指界外。進一步說，住所內叫做內部，露天的地方叫做外部。』
問：『如佛所說：『阿利吒（Aritta）比丘，是竭馱（Khadga）婆羅門（Brahmana）原來的弟子，說遮道法當作不遮道。』問：什麼是遮道？』答：『我說慾望是遮道。』（問雜事完畢）
《十誦律》卷第五十五 《大正藏》第23冊 No. 1435 《十誦律》
《十誦律》卷第五十六（第十誦之一）
後秦北印度三藏弗若多羅（Punyatara）譯
比尼誦
佛在王舍城（Rajagrha），告訴眾比丘：『有十種明具足戒。哪十種？佛世尊自然無師而得具足戒；五比丘得道即得具足戒；長老摩訶迦葉（Mahakasyapa）自誓即得具足戒；蘇陀（Sudatta）隨順回答佛的論述，
【English Translation】 English version: If someone says: 'You should confess to layman so-and-so.'
Upali asked: 'As the Buddha said: 'You should dwell in dependence on bhikkhu so-and-so.' What is the meaning of this?' The Buddha said: 'Whoever is a bhikkhu who deeply loves, respects, or fears the power of a guilty bhikkhu, should dwell in dependence on that bhikkhu.'
Asked: 'As the Buddha said: 'The Sangha should deliberate on this matter later.' What is the meaning of this?' Answer: 'It should be said: 'If you have committed an offense, you should make a threefold confession in the Sangha, and the Sangha will punish you according to your offense.' This is called deliberation.'
Asked: 'If a bhikkhu says to a bhikkhu: 'You are a blind man,' what offense is committed?' Answer: 'Because of intentionally speaking falsehood, a Payantika offense is committed.' Again asked: 'Saying to a one-eyed man: 'You are a one-eyed man,' what offense is committed?' Answer: 'Because of slighting and annoying him, a Payantika offense is committed.'
Asked: 'As the Buddha said: 'Whether internally or externally, a bhikkhu slights and annoys another.' What is meant by 'internal' and what is meant by 'external'?' Answer: 'Internal refers to within the boundary, and external refers to outside the boundary. Furthermore, within the dwelling is called internal, and an open space is called external.'
Asked: 'As the Buddha said: 'Bhikkhu Aritta, a former disciple of the Brahmana Khadga, spoke of obstructing-the-path dharmas as non-obstructing-the-path.' Asked: What is obstructing-the-path?' Answer: 'I say that desire is obstructing-the-path.' (End of miscellaneous questions)
Vinaya-pitaka of the Ten Recitations, Volume 55 Taisho Tripitaka Volume 23, No. 1435, Vinaya-pitaka of the Ten Recitations
Vinaya-pitaka of the Ten Recitations, Volume 56 (The First of the Tenth Recitation)
Translated by Tripiṭaka Punyatara from North India of the Later Qin Dynasty
Vinaya Recitation
The Buddha, while in Rajagrha, told the bhikkhus: 'There are ten kinds of clear full ordination. What are the ten? The Buddha, the World-Honored One, naturally attained full ordination without a teacher; the five bhikkhus attained the path and immediately attained full ordination; Elder Mahakasyapa attained full ordination by self-vow; Sudatta, in accordance with answering the Buddha's discourse,
得具足戒；邊地持律第五得受具足戒；摩訶波阇波提比丘尼受八重法即得具足戒；半迦尸尼遣使得受具足戒；佛命善來比丘得具足戒；歸命三寶已三唱：『我隨佛出家。』即得具足戒；白四羯磨得具足戒。是名十種具足戒。」
三種得具足戒：一、善來作比丘；二、歸命三唱；三、白四羯磨。於是中若未結白四羯磨，若人歸命三唱：「我隨佛出家。」是善受具足戒。若結白四羯磨后，若歸依三唱出家，不名得具足戒。善來作比丘，若結白四羯磨前、若結白四羯磨后，皆善來得具足戒。何以故？佛法王自與受戒，無有在學地命終故。
諸比丘尼三種得受具足戒：一、受八重法；二、遣使；三、白四羯磨。是中受八重法，初一人得，后不得。遣使者，如半迦尸尼得。若有欲出家道路障礙，相似亦得。是使人眾僧中受羯磨，不多不少，向半迦尸尼說，亦說三依止，應說受戒歲月時節，亦應廣說八波羅夷法，如是名得具足戒；若不如是，不得具足戒。
可受具足戒者，若男子女人無遮受戒法，是名可受具足戒。不可受具足戒者，若男子女人有遮法，無和上阿阇梨、無衣缽、不能男、污比丘尼、殺父母、殺阿羅漢、破僧、噁心出佛身血，如是人不可受具足戒，若受戒污眾僧。與受戒者，得突吉羅。若人諸根具
【現代漢語翻譯】 現代漢語譯本： 『獲得具足戒（Upasampada，佛教中的正式出家戒）：邊地持律第五種方式可以獲得具足戒；摩訶波阇波提比丘尼（Mahapajapati，佛陀的姨母）接受八重法（Eight Garudhammas）即得具足戒；半迦尸尼（Pancalasini）派遣使者可以獲得具足戒；佛陀命令『善來比丘』（Ehi Bhikkhu，佛陀親自授予的出家方式）可以獲得具足戒；歸命三寶（Three Jewels，佛、法、僧）后三唱：『我隨佛出家。』即得具足戒；通過白四羯磨（Jnapti-caturtha-karma，一種僧團儀式）可以獲得具足戒。這被稱為十種獲得具足戒的方式。』
『三種獲得具足戒的方式：一、佛陀說『善來，作比丘』；二、歸命三寶后三唱；三、白四羯磨。在這些方式中，如果尚未進行白四羯磨，如果有人歸命三寶后三唱：『我隨佛出家。』這便是善妙地接受了具足戒。如果已經進行了白四羯磨，再歸依三寶三唱出家，則不能算作獲得了具足戒。佛陀說『善來，作比丘』，無論是在進行白四羯磨之前還是之後，都可以通過『善來』的方式獲得具足戒。為什麼呢？因為佛陀是法王，親自授予戒律，不會有在學地（Siksamana，準比丘尼）上命終的情況。』
『諸位比丘尼有三種獲得具足戒的方式：一、接受八重法；二、派遣使者；三、白四羯磨。在這三種方式中，接受八重法，最初一人可以，之後則不行。派遣使者，就像半迦尸尼那樣獲得具足戒。如果有人想要出家，但在道路上遇到障礙，相似的情況也可以。這位使者在僧團中接受羯磨，不多也不少，向半迦尸尼說明，也說明三依止（Three Refuges，皈依佛、法、僧），應該說明受戒的年份和時節，也應該廣泛說明八波羅夷法（Eight Parajikas，八種根本重罪），這樣才算獲得了具足戒；如果不是這樣，就不能獲得具足戒。』
『可以接受具足戒的人，如果男子或女人沒有遮受戒法（Obstructions to Ordination），這便可以接受具足戒。不可以接受具足戒的人，如果男子或女人有遮法，沒有和尚（Upadhyaya，戒師）和阿阇梨（Acarya，導師）、沒有衣缽（Kasaya，僧衣和缽）、不能行男事、玷污比丘尼、殺害父母、殺害阿羅漢（Arhat，已證悟者）、破壞僧團、惡意使佛陀身體出血，這樣的人不可以接受具足戒，如果接受了戒律，就會玷污僧團。為這些人授戒的人，會犯下突吉羅（Dukkata，輕罪）。如果一個人諸根具足』
【English Translation】 English version: 『Obtaining Upasampada (full ordination in Buddhism): The fifth way of upholding the Vinaya (monastic rules) in border regions allows one to obtain Upasampada; Mahapajapati (Buddha's aunt) obtaining Upasampada by accepting the Eight Garudhammas (Eight Weighty Rules); Pancalasini obtaining Upasampada by sending an envoy; the Buddha ordering 'Ehi Bhikkhu' (Come, Bhikkhu, a direct ordination by the Buddha) to obtain Upasampada; after taking refuge in the Three Jewels (Buddha, Dharma, Sangha) and reciting three times: 'I go forth with the Buddha.' one obtains Upasampada; obtaining Upasampada through Jnapti-caturtha-karma (a formal Sangha procedure). These are called the ten ways of obtaining Upasampada.』
『Three ways of obtaining Upasampada: One, 'Come, be a Bhikkhu' by the Buddha; two, reciting three times after taking refuge; three, Jnapti-caturtha-karma. Among these, if the Jnapti-caturtha-karma has not yet been performed, if a person recites three times after taking refuge: 'I go forth with the Buddha.' this is a good acceptance of Upasampada. If the Jnapti-caturtha-karma has already been performed, then taking refuge and reciting three times does not count as obtaining Upasampada. 'Come, be a Bhikkhu,' whether before or after the Jnapti-caturtha-karma, one can obtain Upasampada through 'Come.' Why? Because the Buddha is the Dharma King, personally granting the precepts, and there is no case of dying in the Siksamana (probationary nun) stage.』
『There are three ways for Bhikkhunis to obtain Upasampada: One, accepting the Eight Garudhammas; two, sending an envoy; three, Jnapti-caturtha-karma. Among these, accepting the Eight Garudhammas is possible for the first person, but not afterwards. Sending an envoy, like Pancalasini obtaining Upasampada. If someone wants to go forth but encounters obstacles on the way, a similar situation is also possible. This envoy receives the Karma in the Sangha, neither too much nor too little, explains to Pancalasini, also explains the Three Refuges, should explain the year and season of ordination, and should also extensively explain the Eight Parajikas (Eight Defeats), in this way one obtains Upasampada; if not in this way, one does not obtain Upasampada.』
『Those who can receive Upasampada, if a man or woman has no Obstructions to Ordination, this is called being able to receive Upasampada. Those who cannot receive Upasampada, if a man or woman has obstructions, no Upadhyaya (preceptor) and Acarya (teacher), no Kasaya (robes and bowl), cannot perform male functions, defiles a Bhikkhuni, kills parents, kills an Arhat (enlightened being), disrupts the Sangha, maliciously draws blood from the Buddha's body, such a person cannot receive Upasampada, if they receive the precepts, they defile the Sangha. Those who give precepts to such people commit Dukkata (wrongdoing). If a person has all faculties intact』
足無障礙，某種姓、某名字、某事業，眾僧一心如法和合，問無遮受戒法已，然後與受戒，如蘇陀等如法得受具足戒。於是中十三人先來，不得具足戒。殺父、殺母、殺阿羅漢、破僧、噁心出佛身血、先破戒、賊住比丘、先來白衣、不能男、污比丘尼、越濟人、滅羯磨人及非人，如是等名污眾僧人，不得受戒。與受戒者，得罪。是名善受具足戒法。
有二種羯磨：一、治罪羯磨；二、成善羯磨。治罪羯磨者，謂苦切羯磨、依止羯磨、驅出羯磨、下意羯磨、擯羯磨，如是等苦惱羯磨，是名治罪羯磨。成善羯磨者，謂受戒羯磨、布薩羯磨、自恣羯磨、出罪羯磨、布草羯磨，如是等能成善法羯磨，是名成善羯磨。羯磨事者，隨所從因緣作羯磨，是名羯磨事。
遮羯磨者，若羯磨時不如法作白、不如法唱說、別眾非法可壞，是名遮羯磨。不遮羯磨者，若羯磨時如法作白、如法唱說，和合眾如法不可壞，是名不遮羯磨。
出羯磨者，諸比丘語擯比丘言：「汝已被舉，出去。僧不得與汝同事。何以故？僧已作羯磨，汝今出去。」是名出羯磨。
舍羯磨者，擯比丘僧還與解擯，還共作羯磨同事共住，是名舍羯磨。
苦切事者，若比丘喜斗亂諍訟，僧因是故作苦切羯磨，是名苦切。
出罪事者，
三種出罪事：若見、若聞、若疑，是三種事應以時出，莫以非時；當以實出，莫以妄語；當以利益出，莫以無益；當軟語出，莫以惡口；以慈悲心，莫以瞋恨。
因緣事者，隨所從因緣作羯磨，是名因緣事。如《跋陀婆羅經》中廣說五攝語。
治事者，四種羯磨名為治事：謂苦切羯磨、依止羯磨、驅出羯磨、下意羯磨。除滅事者，隨所從因緣滅斗諍亂事，是人得心悔折伏，恭敬禮拜軟語問訊舍離本事，是名除滅事。
學者，三學：善戒學、善心學、善慧學，是名為學。
還戒者，若比丘言：「我舍佛、舍法、舍僧、舍戒、舍和上阿阇梨、舍同和上同阿阇梨；舍比丘、比丘尼、式叉摩尼、沙彌、沙彌尼，汝等當知，我是白衣、若沙彌，我非比丘、非沙門、非釋種子。」乃至言：「我不喜與汝等共住。」是名還戒。
不捨戒者，若狂人舍戒，不名舍戒。若散亂心、病壞心舍戒，不名舍戒。若向狂人、散亂心人、病壞心人舍戒，不名舍戒。若獨舍戒、若獨非獨想、若非獨獨想舍戒，不名舍戒。若中國人向邊地人、若邊地人向中國人舍戒，不相解語，不名舍戒。若向啞人、聾人、啞聾人、不智人、非人、睡眠人、入定人舍戒，若隔障、若自瞋、若向瞋人舍戒、若夢中舍戒、若不決定心舍戒、若
【現代漢語翻譯】 現代漢語譯本
三種出罪事：如果見到、聽到或懷疑（某人犯戒），這三種情況應當及時處理，不要拖延；應當如實陳述，不要說謊；應當以利益（相關人員）為出發點，不要做無益之事；應當用溫和的語言，不要惡語傷人；要以慈悲心對待，不要懷著嗔恨。
因緣事：根據所依據的因緣來做羯磨（僧團的議事或決議），這叫做因緣事。如同《跋陀婆羅經》（Bhadra-karunya-sutra，一部講述因緣果報的經典）中詳細說明的五種攝受語。
治事：四種羯磨被稱為治事：即苦切羯磨（Tajjaniya-kamma，對犯戒比丘的懲罰）、依止羯磨（Nissaya-kamma，令犯戒比丘依止清凈比丘）、驅出羯磨（Pabbajaniya-kamma，驅逐出僧團的羯磨）、下意羯磨（Patisaraniya-kamma，令比丘降伏于僧團）。除滅事：根據所依據的因緣來平息爭鬥混亂之事，使當事人內心悔悟，折服，恭敬禮拜，用溫和的語言問候，放棄原來的行為，這叫做除滅事。
學者：三種學：善戒學（Sila，戒律的學習）、善心學（Samadhi，禪定的學習）、善慧學（Prajna，智慧的學習），這叫做學。
還戒：如果比丘說：『我捨棄佛（Buddha，覺悟者）、捨棄法（Dharma，佛法）、捨棄僧（Sangha，僧團）、捨棄戒（Sila，戒律）、捨棄和上（Upadhyaya，戒師）阿阇梨（Acarya，導師）、捨棄同和上同阿阇梨；捨棄比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、式叉摩尼（Siksamana，預備出家的女眾）、沙彌（Sramanera，出家男眾預備階段）、沙彌尼（Sramanerika，出家女眾預備階段），你們應當知道，我是白衣（在家眾）或沙彌，我不是比丘、不是沙門（Sramana，修行者）、不是釋迦（Sakya，佛陀的姓氏）種子。』乃至說：『我不喜歡和你們一起住。』這叫做還戒（放棄戒律）。
不捨戒：如果瘋癲的人舍戒，不稱為舍戒。如果心神散亂、因病導致心智不清的人舍戒，不稱為舍戒。如果向瘋癲的人、心神散亂的人、因病導致心智不清的人舍戒，不稱為舍戒。如果獨自舍戒、如果認為自己是獨自一人（而舍戒）、如果認為自己不是獨自一人（而舍戒），不稱為舍戒。如果中國人向邊地人、如果邊地人向中國人舍戒，彼此語言不通，不稱為舍戒。如果向啞巴、聾子、又聾又啞的人、不聰明的人、非人（鬼神等）、睡眠中的人、入定的人舍戒，如果隔著障礙物、如果因為自己嗔恨、如果向嗔恨的人舍戒、如果在夢中舍戒、如果不是以堅定的心舍戒
【English Translation】 English version
Three types of offenses requiring confession: if one sees, hears, or suspects (someone violating the precepts), these three situations should be addressed promptly, without delay; they should be reported truthfully, without lying; they should be handled with the benefit (of those involved) in mind, without causing harm; they should be addressed with gentle language, without harsh words; and they should be approached with compassion, not with anger.
Matters of conditions: Performing Kammavācā (formal acts of the Sangha) based on the conditions that give rise to them is called a matter of conditions. This is as extensively explained in the Bhadra-karunya-sutra (a sutra explaining cause and effect) regarding the five ways of offering guidance.
Disciplinary matters: Four types of Kammavācā are called disciplinary matters: namely, the Tajjaniya-kamma (censure), Nissaya-kamma (dependence), Pabbajaniya-kamma (banishment), and Patisaraniya-kamma (reconciliation). Matters of resolution: Resolving disputes and conflicts based on the conditions that give rise to them, causing the individuals involved to feel remorse, be subdued, respectfully bow, greet with gentle language, and abandon their former actions, is called a matter of resolution.
Learners: Three learnings: Sila (moral conduct), Samadhi (concentration), and Prajna (wisdom), these are called learnings.
Renouncing the precepts: If a Bhikkhu (monk) says: 'I renounce the Buddha (the awakened one), I renounce the Dharma (the teachings), I renounce the Sangha (the monastic community), I renounce the Sila (precepts), I renounce the Upadhyaya (preceptor) and Acarya (teacher), I renounce those who share the same Upadhyaya and Acarya; I renounce the Bhikkhu (monk), Bhikkhuni (nun), Siksamana (female novice), Sramanera (male novice), Sramanerika (female novice), you should know that I am a layperson or a Sramanera, I am not a Bhikkhu, not a Sramana (ascetic), not a descendant of Sakya (Buddha's clan).' Even saying: 'I do not wish to live with you,' this is called renouncing the precepts.
Not renouncing the precepts: If a mad person renounces the precepts, it is not considered a renunciation. If someone with a distracted mind or a mind impaired by illness renounces the precepts, it is not considered a renunciation. If one renounces the precepts to a mad person, a person with a distracted mind, or a person with a mind impaired by illness, it is not considered a renunciation. If one renounces the precepts alone, if one thinks they are alone (when renouncing), if one thinks they are not alone (when renouncing), it is not considered a renunciation. If a Chinese person renounces the precepts to someone from a border region, or if someone from a border region renounces the precepts to a Chinese person, and they do not understand each other's language, it is not considered a renunciation. If one renounces the precepts to a mute person, a deaf person, a deaf-mute person, an unintelligent person, a non-human being (ghosts, etc.), a sleeping person, or a person in meditation, if there is an obstruction, if it is out of anger, if one renounces the precepts to an angry person, if one renounces the precepts in a dream, if one renounces the precepts without a firm intention
人不了其語、若前人不決定知舍，是皆不名舍戒，是名不捨戒。
戒羸者，若比丘愁憂不樂比丘法、厭惡比丘法，欲墮聖相、欲立白衣相，須在家法、不須比丘法，求白衣法作是言：「我憶念父母、兄弟、姊妹、妻子，速教我世間諸巧便事，教我令得世間安隱住處，囑累我令得善知識。」是比丘愁憂不樂比丘法，乃至求白衣法，如是言說音聲慚愧故，不欲了了向人說我反戒，是故名戒羸。
戒羸不出者，不令他人了知。
諍事者，云何是諍事？有四種諍事：相言諍、無事諍、犯罪諍、常所行諍，是名為諍事。
正取事者，隨事起因緣正取其實，是名正取事。
滅事者，七滅事法：現前滅事法、憶念滅事法、不癡滅事法、自言滅事法、實覓滅事法、多覓滅事法、如草布地滅事法，是名滅事。
除滅事者，有五因緣事則易滅：是事白僧、用佛語斷二部伴黨、共軟語、諍訟比丘瞋恨必折、有罪比丘可出。若事有此五因緣，則易除滅，是名除滅事。
說者，若布薩說戒時、若說四事、若說十三事等，是名說。
不說者，若住處布薩說戒時，上座不諳不誦，次第二上座應說，若復不諳不誦，第三上座應說，如是展轉一切皆不諳不誦故不說，是名不說。
獨住法者，若比
【現代漢語翻譯】 現代漢語譯本：如果對方沒有聽懂所說的話，或者之前的人沒有明確表示要捨棄戒律，這些都不算舍戒，這叫做不捨戒。
戒羸者，指的是如果比丘（Bhikkhu，佛教僧侶）憂愁不樂於比丘的修行生活，厭惡比丘的修行方式，想要捨棄僧人的身份，恢復成為在家人的狀態，需要世俗的生活方式，不再需要比丘的生活方式，尋求在家人的生活方式，並且說：『我想念我的父母、兄弟、姐妹、妻子，快點教我世間的各種技能，教我如何在世間安穩地生活，告訴我如何才能得到好的朋友。』這位比丘因為憂愁不樂於比丘的修行生活，乃至尋求在家人的生活方式，因為這樣說出來會感到慚愧，所以不願清楚地向人表明自己要捨棄戒律，因此被稱為戒羸。
戒羸不出者，指的是不讓其他人知道自己戒律鬆弛的情況。
諍事，什麼是諍事呢？有四種諍事：互相爭辯的諍事、無中生有的諍事、觸犯戒律的諍事、經常發生的諍事，這些被稱為諍事。
正取事者，指的是根據事情的起因，正確地瞭解事情的真相，這叫做正取事。
滅事者，有七種平息爭端的辦法：現前平息法、憶念平息法、不癡平息法、自言平息法、實覓平息法、多覓平息法、如草布地平息法，這些被稱為滅事。
除滅事者，有五種因緣可以使爭端容易平息：將事情告知僧團、用佛陀的教誨來裁決兩個派別之間的爭端、用溫和的言語溝通、爭吵的比丘的嗔恨心必須消除、有罪的比丘可以離開。如果事情具備這五種因緣，就容易平息，這叫做除滅事。
說者，指的是在布薩（Posadha，每半月舉行的誦戒儀式）說戒時、或者說四事、或者說十三事等等，這叫做說。
不說者，指的是在住處舉行布薩說戒時，上座（長老）不熟悉戒律，不能背誦，那麼第二位上座應該說，如果第二位上座也不熟悉戒律，不能背誦，那麼第三位上座應該說，像這樣輪流下去，所有人都因為不熟悉戒律，不能背誦，所以沒有說戒，這叫做不說。
獨住法者，指的是如果比丘
【English Translation】 English version: If the person does not understand the words, or if the previous person did not definitively express the intention to renounce the precepts, these are not considered renunciation of the precepts; this is called not renouncing the precepts.
'Precept-weakened' refers to a Bhikkhu (Buddhist monk) who is sorrowful and unhappy with the life of a Bhikkhu, dislikes the practices of a Bhikkhu, wants to abandon the identity of a monk and return to the state of a householder, needs the ways of secular life, no longer needs the ways of a Bhikkhu, seeks the ways of a householder, and says: 'I miss my parents, brothers, sisters, wife; quickly teach me all the skills of the world, teach me how to live securely in the world, and tell me how to find good friends.' This Bhikkhu, because he is sorrowful and unhappy with the life of a Bhikkhu, and even seeks the ways of a householder, because saying this would be embarrassing, is unwilling to clearly tell people that he wants to renounce the precepts; therefore, he is called 'precept-weakened'.
'Precept-weakened not expressed' refers to not letting others know about one's laxity in keeping the precepts.
'Disputes', what are disputes? There are four kinds of disputes: disputes of mutual argument, disputes of unfounded matters, disputes of violating precepts, and disputes of habitual occurrences; these are called disputes.
'Rightly taking the matter' refers to understanding the truth of the matter correctly based on the cause of the event; this is called rightly taking the matter.
'Settling the matter', there are seven ways to settle disputes: settlement in the presence, settlement by recollection, settlement by non-delusion, settlement by self-declaration, settlement by actual search, settlement by extensive search, settlement by covering with grass; these are called settling the matter.
'Removing and settling the matter', there are five conditions that can make it easier to settle a dispute: informing the Sangha (monastic community) about the matter, using the Buddha's teachings to adjudicate between the two factions, communicating with gentle words, the anger of the disputing Bhikkhus must be eliminated, and the guilty Bhikkhu can leave. If the matter has these five conditions, it is easy to settle; this is called removing and settling the matter.
'Speaking' refers to speaking the precepts during the Posadha (bi-monthly recitation ceremony), or speaking about the four matters, or speaking about the thirteen matters, etc.; this is called speaking.
'Not speaking' refers to when, during the Posadha recitation ceremony in a dwelling place, the most senior elder (Upajjhaya) is not familiar with the precepts and cannot recite them, then the second most senior elder should speak; if the second most senior elder is also not familiar with the precepts and cannot recite them, then the third most senior elder should speak; in this way, rotating until everyone is unfamiliar with the precepts and cannot recite them, so the precepts are not spoken; this is called not speaking.
'Living alone' refers to if a Bhikkhu
丘獨阿蘭若處十五日布薩時，應灑掃塔寺布薩處及中庭次第敷座，應求火、應求火爐燃燭、應辦籌，若客比丘未布薩者來，應共作布薩說戒。若無比丘來，應高上遙望，若遙見比丘，喚言：「速來，今是布薩日。」若不見，是比丘還坐處坐，應心念口言：「今眾僧布薩，若十四日、若十五日；我某甲亦布薩，若十四日、若十五日。」是比丘如是作，名得布薩，是名獨住法。
癡羯磨者，若比丘狂心顛倒，或來布薩或不來、或來眾會或不來、或來羯磨或不來，是比丘應以白二作癡羯磨，廣說如施越比丘，是名癡羯磨。
不癡羯磨者，除癡羯磨，余諸羯磨，名不癡羯磨。
不消供養者，施與持戒人，持戒人轉與破戒人，是名不消施。與正見人，正見人轉與邪見人，是名不消。若過度用，是名不消供養。
十種不現前羯磨者：覆缽羯磨、仰缽羯磨、作學家羯磨、舍學家羯磨、治僧伽藍羯磨、監僧伽藍民羯磨、使沙彌羯磨、不禮拜羯磨、不共語羯磨、不供養羯磨，是名十不現前羯磨。
非羯磨者，若應四眾作羯磨，而減四眾，是不名作羯磨。若白衣作第四人、若沙彌、非比丘外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、先來白衣、污比丘尼、不能男、殺父殺母、殺
【現代漢語翻譯】 現代漢語譯本： 在丘獨阿蘭若（qiū dú ā lán ruò，指偏僻的修行處）十五日舉行布薩（bù sà，佛教的懺悔儀式）時，應當灑掃佛塔、寺廟和布薩處，以及中庭，依次鋪設座位。應當準備火、火爐和蠟燭，以及籌碼。如果有未參加布薩的客比丘（bǐ qiū，佛教出家男眾）前來，應當一起舉行布薩說戒儀式。如果沒有比丘前來，應當在高處遙望，如果遙見比丘，就呼喚說：『速來，今天是布薩日。』如果沒有看見，這位比丘就回到自己的座位坐下，應當心念口言：『今眾僧布薩，若十四日、若十五日；我某甲（mǒu jiǎ，指自己）亦布薩，若十四日、若十五日。』這位比丘這樣做，就叫做得到布薩，這叫做獨住法。 癡羯磨（chī jié mó，指對精神錯亂者的羯磨）：如果比丘狂心顛倒，或者來參加布薩或者不來，或者來參加眾會或者不來，或者來參加羯磨或者不來，對比丘應當以白二羯磨（bái èr jié mó，一種羯磨儀式）進行癡羯磨，詳細的說法如同施越比丘（shī yuè bǐ qiū，人名）的例子，這叫做癡羯磨。 不癡羯磨（bù chī jié mó，指對精神正常者的羯磨）：除了癡羯磨之外，其餘的各種羯磨，叫做不癡羯磨。 不消供養（bù xiāo gòng yǎng，指不應接受的供養）：施捨給持戒的人，持戒的人轉而施捨給破戒的人，這叫做不消施。施捨給正見的人，正見的人轉而施捨給邪見的人，這叫做不消。如果過度使用，這叫做不消供養。 十種不現前羯磨（shí zhǒng bù xiàn qián jié mó，指當事人不在場時進行的十種羯磨）：覆缽羯磨（fù bō jié mó，一種懲罰性羯磨）、仰缽羯磨（yǎng bō jié mó，解除覆缽羯磨）、作學家羯磨（zuò xué jiā jié mó，指定學習者）、舍學家羯磨（shě xué jiā jié mó，解除學習者資格）、治僧伽藍羯磨（zhì sēng qié lán jié mó，管理寺院）、監僧伽藍民羯磨（jiān sēng qié lán mín jié mó，監督寺院事務）、使沙彌羯磨（shǐ shā mí jié mó，役使沙彌）、不禮拜羯磨（bù lǐ bài jié mó，禁止禮拜）、不共語羯磨（bù gòng yǔ jié mó，禁止交談）、不供養羯磨（bù gòng yǎng jié mó，禁止供養），這叫做十種不現前羯磨。 非羯磨（fēi jié mó，指無效的羯磨）：如果應當由四眾（sì zhòng，比丘、比丘尼、優婆塞、優婆夷）參與進行的羯磨，而缺少四眾中的任何一方，這不叫做羯磨。如果白衣（bái yī，在家居士）作為第四人、或者沙彌（shā mí，未受具足戒的出家男眾）、非比丘的外道、不見擯（bù jiàn bìn，未被驅逐）、不作擯（bù zuò bìn，未被執行驅逐）、惡邪不除擯（è xié bù chú bìn，邪見未除）、不共住（bù gòng zhù，禁止共同居住）、種種不共住、自言犯重罪（zì yán fàn zhòng zuì，自稱犯了重罪）、先前是白衣、玷污比丘尼（diàn wū bǐ qiū ní，與比丘尼發生性關係）、不能男（bù néng nán，陽痿）、殺父殺母、殺阿羅漢（shā ā luó hàn，殺害阿羅漢）
【English Translation】 English version: During the fifteenth-day Posadha (bù sà, Buddhist ceremony of repentance) at a secluded Aranya (ā lán ruò, a secluded place for practice) , one should sweep and clean the stupa, temple, and Posadha site, as well as the courtyard, and arrange the seats in order. One should prepare fire, a stove, candles, and counting tokens. If a guest Bhikkhu (bǐ qiū, Buddhist monk) who has not yet participated in the Posadha arrives, one should perform the Posadha recitation of precepts together. If no Bhikkhu arrives, one should look out from a high place. If one sees a Bhikkhu in the distance, one should call out, 'Come quickly, today is the Posadha day.' If one does not see anyone, the Bhikkhu should return to his seat and sit down, and should mentally and verbally say, 'Today the Sangha (sēng qié, Buddhist community) is performing the Posadha, whether it is the fourteenth or fifteenth day; I, so-and-so (mǒu jiǎ, referring to oneself), am also performing the Posadha, whether it is the fourteenth or fifteenth day.' If the Bhikkhu does this, it is called obtaining the Posadha; this is called the practice of solitary dwelling. Insane Karma (chī jié mó, Karma for the mentally deranged): If a Bhikkhu is mentally disturbed, whether he comes to the Posadha or does not come, whether he comes to the assembly or does not come, whether he comes to the Karma or does not come, one should perform the insane Karma for the Bhikkhu with a 'white two' Karma (bái èr jié mó, a type of Karma ritual), as described in detail in the example of Bhikkhu Shiyue (shī yuè bǐ qiū, a person's name). This is called insane Karma. Non-insane Karma (bù chī jié mó, Karma for the mentally sound): Apart from insane Karma, all other Karmas are called non-insane Karma. Unconsumable Offerings (bù xiāo gòng yǎng, offerings that should not be accepted): Giving to a person who upholds the precepts, and that person then gives it to a person who breaks the precepts, this is called unconsumable giving. Giving to a person with right view, and that person then gives it to a person with wrong view, this is called unconsumable. If it is used excessively, this is called unconsumable offerings. Ten Kinds of Karma Performed in Absentia (shí zhǒng bù xiàn qián jié mó, ten types of Karma performed when the person is not present): Overturning the bowl Karma (fù bō jié mó, a punitive Karma), Uprighting the bowl Karma (yǎng bō jié mó, lifting the overturning bowl Karma), Making a student Karma (zuò xué jiā jié mó, designating a learner), Abandoning a student Karma (shě xué jiā jié mó, removing learner status), Managing the Sangharama Karma (zhì sēng qié lán jié mó, managing the monastery), Supervising the Sangharama people Karma (jiān sēng qié lán mín jié mó, supervising monastery affairs), Employing a Shramanera Karma (shǐ shā mí jié mó, employing a novice monk), Non-prostration Karma (bù lǐ bài jié mó, prohibiting prostration), Non-communication Karma (bù gòng yǔ jié mó, prohibiting communication), Non-offering Karma (bù gòng yǎng jié mó, prohibiting offerings). These are called the ten kinds of Karma performed in absentia. Non-Karma (fēi jié mó, invalid Karma): If a Karma should be performed by the four assemblies (sì zhòng, Bhikkhus, Bhikkhunis, Upasakas, Upasikas), and any one of the four assemblies is missing, this is not called Karma. If a layperson (bái yī, a lay Buddhist) is the fourth person, or a Shramanera (shā mí, a novice monk), a non-Buddhist outsider who is not a Bhikkhu, not expelled (bù jiàn bìn, not banished), not performing expulsion (bù zuò bìn, not carrying out banishment), evil views not removed by banishment (è xié bù chú bìn, evil views not removed), not living together (bù gòng zhù, prohibited from living together), various kinds of not living together, self-proclaimed commission of a grave offense (zì yán fàn zhòng zuì, self-proclaimed commission of a serious crime), previously a layperson, defiling a Bhikkhuni (diàn wū bǐ qiū ní, having sexual relations with a Bhikkhuni), impotent (bù néng nán, impotent), killing one's father or mother, killing an Arhat (shā ā luó hàn, killing an Arhat)
阿羅漢、破僧、噁心出佛身血，如是等作第四人，是不名作羯磨。若應五眾作羯磨，而減五眾作，是不名作羯磨。若白衣作第五人、若沙彌、非比丘外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、先來白衣、污比丘尼、不能男、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等作第五人，是不名作羯磨。若應十眾作羯磨，而減十眾作羯磨，是不名作羯磨。若白衣作第十人、沙彌、非比丘外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、先來白衣、污比丘尼、不能男、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等作第十人，是不名作羯磨。若應二十眾作羯磨，而減二十眾作羯磨，是不名作羯磨。若白衣作第二十人，若沙彌、非比丘外道、不見擯、不作擯、惡邪不除擯、不共住、種種不共住、自言犯重罪、先來白衣、污比丘尼、不能男、殺父殺母、殺阿羅漢、破僧、噁心出佛身血，如是等作第二十人，是不名作羯磨。
善者，如毗尼中廣說善法。
出罪者，有五種如法出罪：不向不共住人、別住人、未受具足戒人出罪、出殘罪、出見罪，是名如法出罪。
白者，白眾是事故名白，有僧事初向僧說故名白。
白羯磨者，受具足戒、布薩說
【現代漢語翻譯】 現代漢語譯本： 如果阿羅漢（Arahan，已證悟的聖者）、破僧者（製造僧團分裂的人）、懷有惡意使佛陀流血的人，這些人作為第四個參與者，這樣的羯磨（Kamma，業，此處指僧團的事務決議）是不成立的。如果應該由五位比丘（Bhikkhu，出家男眾）來做的羯磨，而少於五位比丘來做，這樣的羯磨是不成立的。如果由白衣（在家居士）作為第五個參與者，或者沙彌（Samanera，未受具足戒的出家男眾）、非比丘的外道、未被擯棄者、不應被擯棄者、邪見未除而被擯棄者、不共住者、種種不共住者、自稱犯重罪者、先前是白衣者、玷污比丘尼（Bhikkhuni，出家女眾）者、不能男、殺父者、殺母者、殺阿羅漢者、破僧者、懷有惡意使佛陀流血者，這些人作為第五個參與者，這樣的羯磨是不成立的。如果應該由十位比丘來做的羯磨，而少於十位比丘來做，這樣的羯磨是不成立的。如果由白衣作為第十個參與者，沙彌、非比丘的外道、未被擯棄者、不應被擯棄者、邪見未除而被擯棄者、不共住者、種種不共住者、自稱犯重罪者、先前是白衣者、玷污比丘尼者、不能男、殺父者、殺母者、殺阿羅漢者、破僧者、懷有惡意使佛陀流血者，這些人作為第十個參與者，這樣的羯磨是不成立的。如果應該由二十位比丘來做的羯磨，而少於二十位比丘來做，這樣的羯磨是不成立的。如果由白衣作為第二十個參與者，沙彌、非比丘的外道、未被擯棄者、不應被擯棄者、邪見未除而被擯棄者、不共住者、種種不共住者、自稱犯重罪者、先前是白衣者、玷污比丘尼者、不能男、殺父者、殺母者、殺阿羅漢者、破僧者、懷有惡意使佛陀流血者，這些人作為第二十個參與者，這樣的羯磨是不成立的。
善法，就像《毗尼》（Vinaya，戒律）中廣泛闡述的善法一樣。
出罪，有五種如法出罪的方式：不向不共住的人、別住的人、未受具足戒的人出罪，出殘罪、出見罪，這被稱為如法出罪。
白，向大眾宣告某事，因此稱為『白』，因為僧團事務首先要向僧團宣告，所以稱為『白』。
白羯磨，受具足戒、布薩（Uposatha，每半月舉行的誦戒儀式）說
【English Translation】 English version: If an Arahan (a perfected being), one who causes dissension in the Sangha (monastic community), or one who maliciously draws blood from the Buddha, acts as the fourth person, such a Kamma (action, here referring to a formal act of the Sangha) is not valid. If a Kamma should be performed by five Bhikkhus (ordained monks), and it is performed by fewer than five, such a Kamma is not valid. If a layperson acts as the fifth person, or a Samanera (novice monk), a non-Bhikkhu outsider, one who has not been expelled, one who should not be expelled, one whose wrong views have not been abandoned and has been expelled, one who does not live in common, one who lives in various forms of non-communion, one who confesses to having committed a grave offense, one who was previously a layperson, one who has defiled a Bhikkhuni (ordained nun), an impotent man, one who has killed his father, one who has killed his mother, one who has killed an Arahan, one who has caused dissension in the Sangha, or one who maliciously draws blood from the Buddha, acts as the fifth person, such a Kamma is not valid. If a Kamma should be performed by ten Bhikkhus, and it is performed by fewer than ten, such a Kamma is not valid. If a layperson acts as the tenth person, a Samanera, a non-Bhikkhu outsider, one who has not been expelled, one who should not be expelled, one whose wrong views have not been abandoned and has been expelled, one who does not live in common, one who lives in various forms of non-communion, one who confesses to having committed a grave offense, one who was previously a layperson, one who has defiled a Bhikkhuni, an impotent man, one who has killed his father, one who has killed his mother, one who has killed an Arahan, one who has caused dissension in the Sangha, or one who maliciously draws blood from the Buddha, acts as the tenth person, such a Kamma is not valid. If a Kamma should be performed by twenty Bhikkhus, and it is performed by fewer than twenty, such a Kamma is not valid. If a layperson acts as the twentieth person, a Samanera, a non-Bhikkhu outsider, one who has not been expelled, one who should not be expelled, one whose wrong views have not been abandoned and has been expelled, one who does not live in common, one who lives in various forms of non-communion, one who confesses to having committed a grave offense, one who was previously a layperson, one who has defiled a Bhikkhuni, an impotent man, one who has killed his father, one who has killed his mother, one who has killed an Arahan, one who has caused dissension in the Sangha, or one who maliciously draws blood from the Buddha, acts as the twentieth person, such a Kamma is not valid.
Good deeds are as extensively explained in the Vinaya (monastic discipline).
Expiation: there are five ways to properly expiate offenses: not confessing to those who do not live in common, those living separately, those who have not received full ordination, expiating residual offenses, expiating offenses of wrong view; this is called proper expiation.
'White' (announcement): announcing something to the assembly is called 'white,' because Sangha matters are first announced to the Sangha, hence it is called 'white'.
'White Kamma': receiving full ordination, reciting the Uposatha (fortnightly recitation of the monastic rules)
戒、自恣等，是名白羯磨。
白二羯磨者，若白已一唱說，如是白二羯磨，是名白二羯磨。
白四羯磨者，若白已三唱說，是三羯磨並白為四，是名白四羯磨。
佛言：「白羯磨，若離白作，是則可壞。白二羯磨，若離白作，是名可壞；若白不唱說、若唱說不白，亦可壞。白四羯磨，若離白作，是則可壞；若白不三唱說、若三唱說不白，亦可壞。白羯磨，若以白作，是不可壞。白二羯磨者，若先白已唱說，是不可壞。白四羯磨者，若先白已三唱說，是不可壞。如是等諸羯磨，皆應以是聞知，或有重說羯磨無罪，若減不名作羯磨。若和合眾僧中，若白未唱說若唱說，不白眾僧從坐起去，應語眾言：『諸長老！還和合，應更作白唱說，若具足是事作羯磨，墮不可壞中。』是名羯磨。」
苦切羯磨者，為斗諍相言比丘，以白四作苦切羯磨，是名苦切羯磨。
依止羯磨者，為喜作罪比丘，以白四作依止羯磨，是名依止羯磨。
驅出羯磨者，為污他家比丘，以白四作驅出羯磨，是名驅出羯磨。
下意羯磨者，為罵白衣比丘，以白四作下意羯磨，是名下意羯磨。
不見擯羯磨者，為比丘作罪不如法見，以白四作不見擯羯磨，是名不見擯羯磨。
不作擯羯磨者，為比丘見罪
【現代漢語翻譯】 現代漢語譯本 戒、自恣等，這叫做白羯磨（Bái jié mó，指簡單的宣告儀式）。
白二羯磨，如果宣告之後唱誦一次，這樣的白二羯磨，就叫做白二羯磨（Bái èr jié mó，指需要宣告和一次唱誦的儀式）。
白四羯磨，如果宣告之後唱誦三次，這三次唱誦加上宣告，總共四次，就叫做白四羯磨（Bái sì jié mó，指需要宣告和三次唱誦的儀式）。
佛說：『白羯磨，如果離開宣告而做，就會被破壞。白二羯磨，如果離開宣告而做，這會被破壞；如果宣告了不唱誦，或者唱誦了不宣告，也會被破壞。白四羯磨，如果離開宣告而做，就會被破壞；如果宣告了不唱誦三次，或者唱誦三次了不宣告，也會被破壞。白羯磨，如果按照宣告來做，就不會被破壞。白二羯磨，如果先宣告了再唱誦，就不會被破壞。白四羯磨，如果先宣告了再唱誦三次，就不會被破壞。像這些羯磨，都應該通過聽聞來了解，或者有需要重複做的羯磨也沒有罪過，如果減少了就不叫做羯磨。如果在和合的僧眾中，如果宣告了還沒唱誦或者唱誦了，還沒宣告，僧眾就從座位上起身離開，應該告訴大家：『各位長老！請回來和合，應該重新做宣告和唱誦，如果具足這些事情來做羯磨，就屬於不可破壞的。』這叫做羯磨。』
苦切羯磨，針對爭鬥相罵的比丘，用白四羯磨來做苦切羯磨（Kǔ qiè jié mó，指對有過錯的比丘進行譴責的羯磨），這叫做苦切羯磨。
依止羯磨，針對喜歡作惡的比丘，用白四羯磨來做依止羯磨（Yī zhǐ jié mó，指限制比丘行為的羯磨），這叫做依止羯磨。
驅出羯磨，針對玷污他人家庭的比丘，用白四羯磨來做驅出羯磨（Qū chū jié mó，指驅逐出僧團的羯磨），這叫做驅出羯磨。
下意羯磨，針對辱罵在家居士的比丘，用白四羯磨來做下意羯磨（Xià yì jié mó，指降低比丘地位的羯磨），這叫做下意羯磨。
不見擯羯磨，針對比丘犯罪卻不如法懺悔的情況，用白四羯磨來做不見擯羯磨（Bù jiàn bìn jié mó，指禁止僧團成員與犯戒比丘交往的羯磨），這叫做不見擯羯磨。
不作擯羯磨，針對比丘犯了罪……
【English Translation】 English version The precepts, self-surrender, etc., are called Bái jié mó (白羯磨, simple announcement ritual).
Bái èr jié mó (白二羯磨, ritual requiring announcement and one recitation), if after the announcement, it is recited once, such Bái èr jié mó is called Bái èr jié mó.
Bái sì jié mó (白四羯磨, ritual requiring announcement and three recitations), if after the announcement, it is recited three times, these three recitations together with the announcement, totaling four, are called Bái sì jié mó.
The Buddha said: 'Bái jié mó, if done without announcement, it can be destroyed. Bái èr jié mó, if done without announcement, it is called destructible; if announced but not recited, or recited but not announced, it is also destructible. Bái sì jié mó, if done without announcement, it can be destroyed; if announced but not recited three times, or recited three times but not announced, it is also destructible. Bái jié mó, if done with announcement, it is indestructible. Bái èr jié mó, if first announced and then recited, it is indestructible. Bái sì jié mó, if first announced and then recited three times, it is indestructible. All such Karma should be known through hearing, or there is no fault in repeating the Karma, but if reduced, it is not called Karma. If in a harmonious Sangha, if announced but not yet recited, or recited but not announced, and the Sangha rises from their seats and leaves, they should be told: 'Elders! Return and harmonize, you should redo the announcement and recitation, if these matters are complete in performing the Karma, it falls into the indestructible category.' This is called Karma.'
Kǔ qiè jié mó (苦切羯磨, Karma of censure), for monks who quarrel and abuse each other, Kǔ qiè jié mó is performed with Bái sì jié mó, this is called Kǔ qiè jié mó.
Yī zhǐ jié mó (依止羯磨, Karma of dependence), for monks who like to commit offenses, Yī zhǐ jié mó is performed with Bái sì jié mó, this is called Yī zhǐ jié mó.
Qū chū jié mó (驅出羯磨, Karma of expulsion), for monks who defile other families, Qū chū jié mó is performed with Bái sì jié mó, this is called Qū chū jié mó.
Xià yì jié mó (下意羯磨, Karma of degradation), for monks who scold laypeople, Xià yì jié mó is performed with Bái sì jié mó, this is called Xià yì jié mó.
Bù jiàn bìn jié mó (不見擯羯磨, Karma of non-intercourse), for monks who commit offenses and do not see it as unlawful, Bù jiàn bìn jié mó is performed with Bái sì jié mó, this is called Bù jiàn bìn jié mó.
Bù zuò bìn jié mó (不作擯羯磨, Karma of non-performance), for monks who see offenses...
不如法除，以白四作不作擯羯磨，是名不作擯羯磨。
惡邪見不除擯羯磨者，為貪著邪見不捨，比丘以白四作惡邪不除擯羯磨，是名惡邪不除擯羯磨。
別住羯磨者，若比丘十三事中得一一罪覆藏，隨覆藏日，以白四作別住羯磨，是名作別住羯磨。
摩那埵羯磨者，若比丘十三事中得一一罪不覆藏，僧以白四作六夜摩那埵羯磨，是名摩那埵羯磨。
本日治羯磨者，若比丘六夜行摩那埵中，更得僧伽婆尸沙罪，是比丘眾僧還以本日，以白四作本日治羯磨，是名本日治羯磨。
出罪羯磨者，若比丘得僧伽婆尸沙罪，行摩那埵竟，眾僧心悅，以白四作出罪羯磨，令出不善法，是名出罪羯磨。
問：「何故善法中別住？」答：「為摩那埵故。」問：「何故本日治？」答：「為折伏心故。」問：「何故摩那埵？」答：「為出罪故。」問：「何故出罪？」答：「為戒清凈故。」
問：「何故別住為摩那埵？」答：「是比丘行別住法，能令諸比丘心悅。諸比丘發心思惟，欲與摩那埵。」問：「何以故本日治為折伏心？」答：「若還從本日行是事令心折伏，諸比丘作是念：『是人結使厚重，以本日治令慚愧更不復作。』爾時諸比丘發心與摩那埵，是故名本日治，為折伏心故。」問：「何以
【現代漢語翻譯】 現代漢語譯本 不如法除：如果不如法地去除（罪過），通過白四羯磨（Baisi羯磨，一種佛教儀式）作出不作擯羯磨（Bu zuo bin 羯磨，一種驅逐儀式），這被稱為不作擯羯磨。 惡邪見不除擯羯磨者：如果因為貪戀邪見而不捨棄，比丘通過白四羯磨作出惡邪見不除擯羯磨（E xiejian bu chu bin 羯磨，一種驅逐儀式），這被稱為惡邪見不除擯羯磨。 別住羯磨者：如果比丘在十三事（Shisan shi，十三種僧殘罪）中犯了其中一項罪過並加以覆藏，根據覆藏的天數，通過白四羯磨作出別住羯磨（Bie zhu 羯磨，一種隔離儀式），這被稱為作別住羯磨。 摩那埵羯磨者：如果比丘在十三事中犯了其中一項罪過但沒有覆藏，僧團通過白四羯磨作出六夜摩那埵羯磨（Liu ye monatuo 羯磨，一種懺悔儀式），這被稱為摩那埵羯磨。 本日治羯磨者：如果比丘在六夜行摩那埵期間，又犯了僧伽婆尸沙罪（Sengqie posisha zui，僧殘罪），僧團會讓他回到最初的狀態，通過白四羯磨作出本日治羯磨（Benri zhi 羯磨，一種懲罰儀式），這被稱為本日治羯磨。 出罪羯磨者：如果比丘犯了僧伽婆尸沙罪，完成摩那埵后，僧團心生歡喜，通過白四羯磨作出出罪羯磨（Chu zui 羯磨，一種恢復儀式），讓他脫離不善法，這被稱為出罪羯磨。 問：『為何善法中要別住？』答：『爲了摩那埵的緣故。』問：『為何要本日治？』答：『爲了折伏其心的緣故。』問：『為何要摩那埵？』答：『爲了出罪的緣故。』問：『為何要出罪？』答：『爲了戒律清凈的緣故。』 問：『為何別住是爲了摩那埵？』答：『因為這位比丘行別住法，能夠讓諸位比丘心生歡喜。諸位比丘發起心思，想要給予他摩那埵。』問：『為何本日治是爲了折伏其心？』答：『如果讓他回到最初的狀態來行事，就能讓他的心折服，諸位比丘會這樣想：『這個人煩惱習氣深重，用本日治來讓他慚愧，以後不再犯。』這時，諸位比丘發起心意，給予他摩那埵，所以稱為本日治，是爲了折伏其心的緣故。』問：『為何
【English Translation】 English version If the removal is not done according to the Dharma, the 'Bu Zuo Bin Karma' (不作擯羯磨, Karma of Non-Action Expulsion) is performed through the 'Bai Si Karma' (白四羯磨, Four White Karmas), and this is called 'Bu Zuo Bin Karma'. For those who do not remove evil views and are subject to expulsion: If a Bhikshu (比丘, Buddhist monk) clings to and does not abandon evil views, the 'E Xiejian Bu Chu Bin Karma' (惡邪見不除擯羯磨, Karma of Expulsion for Not Removing Evil Views) is performed through the 'Bai Si Karma', and this is called 'E Xiejian Bu Chu Bin Karma'. The 'Bie Zhu Karma' (別住羯磨, Karma of Separate Residence): If a Bhikshu commits one of the thirteen offenses ('Shisan Shi' 十三事, Thirteen Offenses Entailing Suspension) and conceals it, the 'Bie Zhu Karma' is performed through the 'Bai Si Karma' according to the number of days of concealment, and this is called performing the 'Bie Zhu Karma'. The 'Mo Na Tuo Karma' (摩那埵羯磨, Karma of Penance): If a Bhikshu commits one of the thirteen offenses and does not conceal it, the Sangha (僧, monastic community) performs the 'Liu Ye Mo Na Tuo Karma' (六夜摩那埵羯磨, Six-Night Karma of Penance) through the 'Bai Si Karma', and this is called the 'Mo Na Tuo Karma'. The 'Benri Zhi Karma' (本日治羯磨, Karma of Original Day Treatment): If a Bhikshu commits a 'Sengqie Posisha Zui' (僧伽婆尸沙罪, Sanghavasesa offense) while performing the six-night 'Mo Na Tuo', the Sangha returns the Bhikshu to the original state and performs the 'Benri Zhi Karma' through the 'Bai Si Karma', and this is called the 'Benri Zhi Karma'. The 'Chu Zui Karma' (出罪羯磨, Karma of Expiation): If a Bhikshu commits a 'Sengqie Posisha Zui', completes the 'Mo Na Tuo', and the Sangha is pleased, the 'Chu Zui Karma' is performed through the 'Bai Si Karma' to release him from unwholesome Dharma, and this is called the 'Chu Zui Karma'. Question: 'Why is there separate residence in wholesome Dharma?' Answer: 'For the sake of 'Mo Na Tuo'.' Question: 'Why is there 'Benri Zhi'?' Answer: 'For the sake of subduing the mind.' Question: 'Why is there 'Mo Na Tuo'?' Answer: 'For the sake of expiation.' Question: 'Why is there expiation?' Answer: 'For the sake of purity of precepts.' Question: 'Why is separate residence for 'Mo Na Tuo'?' Answer: 'Because this Bhikshu practices the Dharma of separate residence, which can please the Bhikshus. The Bhikshus develop the thought and desire to give him 'Mo Na Tuo'.' Question: 'Why is 'Benri Zhi' for subduing the mind?' Answer: 'If he is returned to the original state to perform this, it will subdue his mind. The Bhikshus will think: 'This person's afflictions are heavy, so 'Benri Zhi' is used to make him ashamed and not repeat the offense.' At this time, the Bhikshus develop the intention to give him 'Mo Na Tuo', therefore it is called 'Benri Zhi', for the sake of subduing the mind.' Question: 'Why is
故行摩那埵為出罪？」答：「是比丘行摩那埵法時能令諸比丘心悅。諸比丘作是念：『長老！一心好作善法，欲出是罪不欲違逆，我等當令是人得從罪出。』是故名摩那埵，為出罪故。」問：「何以故出罪為戒清凈？」答：「是比丘若得出罪，離諸罪得清凈戒，如比尼中說二人清凈：一人先不作罪，一人作罪已如法除滅，二俱清凈。是比丘以出罪羯磨故，還得清凈戒，是故名以出罪，為戒清凈故。」
覓罪相羯磨者，若比丘自言：「我犯是罪。」后還言：「我不作。」眾僧與是人覓實罪相羯磨，廣說如象首比丘覓實罪相羯磨。
阿跋提者，五種罪名阿跋提。何等五？謂波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅，於此五種罪，比丘若作若覆障不遠離，是名阿跋提。
無阿跋提者，波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅，是五種罪不作不覆障遠離，凈身口業凈命。若狂人、病壞心人、散亂心人作罪，若無先作，是名無阿跋提罪。
輕阿跋提罪者，可懺悔即覺心悔，是名輕阿跋提罪。
重阿跋提罪者，若罪可以羯磨得出者，是名重阿跋提罪。
殘阿跋提罪者，五種罪中后四種罪可除滅，是名殘阿跋提罪。
無殘阿跋提罪者，五種罪中初種，是名無殘
【現代漢語翻譯】 現代漢語譯本： 問：『所以，執行摩那埵（Manatta，一種懺悔法）是爲了出罪嗎？』答：『是的，當比丘執行摩那埵法時，能夠讓眾比丘心生歡喜。眾比丘會這樣想：『這位長老！一心一意地行善法，想要從罪中解脫，不願違逆僧團，我們應當幫助他從罪中解脫。』因此稱為摩那埵，是爲了出罪的緣故。』問：『為什麼說出罪是爲了戒律清凈？』答：『如果這位比丘能夠出罪，脫離各種罪過，就能得到清凈的戒律，正如《比尼》（Vinaya，律藏）中所說的兩種清凈：一種是先前沒有犯過罪，一種是犯了罪之後如法地除滅，這兩種都是清凈的。這位比丘因為出罪羯磨（Karma，業）的緣故，還能恢復清凈的戒律，所以說出罪是爲了戒律清凈的緣故。』
尋找罪相羯磨是指，如果比丘自己說：『我犯了這種罪。』之後又說：『我沒有做。』眾僧就應該對此人進行尋找真實罪相的羯磨，詳細的說明就像象首比丘尋找真實罪相的羯磨一樣。
阿跋提（Apatti，罪）是指，五種罪名都稱為阿跋提。是哪五種呢？就是波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、波夜提（Payattika，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪）。對於這五種罪，比丘如果犯了，或者隱瞞不遠離，就稱為阿跋提。
無阿跋提是指，波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅這五種罪，不犯、不隱瞞、遠離，清凈身口意業，清凈生活。如果狂人、病壞心人、散亂心人犯了罪，或者沒有先前造作的罪，這就稱為無阿跋提罪。
輕阿跋提罪是指，可以懺悔，立刻覺悟並懺悔的，這就稱為輕阿跋提罪。
重阿跋提罪是指，可以通過羯磨來去除的罪，這就稱為重阿跋提罪。
殘阿跋提罪是指，五種罪中的后四種罪可以被除滅的，這就稱為殘阿跋提罪。
無殘阿跋提罪是指，五種罪中的第一種，這就稱為無殘阿跋提罪。
【English Translation】 English version: Question: 'Therefore, is performing Manatta (a type of repentance) for the sake of expiation?' Answer: 'Yes, when a Bhikkhu performs the Manatta practice, it can bring joy to the hearts of the Bhikkhus. The Bhikkhus will think: 'This elder! Wholeheartedly practices good Dharma, desires to be liberated from sin, and does not want to go against the Sangha. We should help him to be liberated from sin.' Therefore, it is called Manatta, for the sake of expiation.' Question: 'Why is it said that expiation is for the purity of precepts?' Answer: 'If this Bhikkhu can be expiated, and freed from all sins, he can obtain pure precepts, just as the two kinds of purity mentioned in the Vinaya (the monastic code): one is that he has not committed a sin before, and the other is that he has committed a sin and then eliminated it according to the Dharma. Both are pure. This Bhikkhu, because of the Karma (action) of expiation, can still regain pure precepts, so it is said that expiation is for the sake of the purity of precepts.'
Seeking the Karma of the characteristics of a sin refers to, if a Bhikkhu says: 'I have committed this sin.' And then says: 'I did not do it.' The Sangha should perform a Karma of seeking the true characteristics of the sin for this person, and the detailed explanation is like the Karma of the Bhikkhu Elephant-Head seeking the true characteristics of the sin.
Apatti (offense) refers to, the five types of offenses are all called Apatti. What are the five? They are Parajika (defeat), Sanghavasesa (formal meeting), Payattika (expiation), Patidesaniya (confession), and Dukkata (wrongdoing). Regarding these five types of offenses, if a Bhikkhu commits them, or conceals them without abandoning them, it is called Apatti.
No Apatti refers to, Parajika, Sanghavasesa, Payattika, Patidesaniya, and Dukkata, these five types of offenses, not committing, not concealing, abandoning, purifying body, speech, and mind, purifying life. If a madman, a person with a diseased mind, or a person with a distracted mind commits an offense, or if there is no prior offense, this is called no Apatti.
A light Apatti refers to, being able to repent, immediately realizing and repenting, this is called a light Apatti.
A heavy Apatti refers to, an offense that can be removed through Karma, this is called a heavy Apatti.
A residual Apatti refers to, the latter four of the five types of offenses that can be eliminated, this is called a residual Apatti.
No residual Apatti refers to, the first of the five types of offenses, this is called no residual Apatti.
阿跋提。
惡罪者，謂波羅夷、僧伽婆尸沙，雖一切罪皆名惡，此是惡中之惡，故名惡罪。非惡罪者，波夜提、波羅提提舍尼、突吉羅，是非惡罪。
可治罪者，可出可除滅，是名可治罪。不可治罪者，不可出不可除滅，是名不可治罪。若犯罪者，若四、若五法中作是念，信是罪如法滅。若犯罪者，若四、若五法中不作是念，不信是罪不如法滅。
攝罪者，以一因緣故盡攝所犯，所謂惡律儀。攝無罪者，以一因緣故攝一切不犯，所謂行善律儀故。以一因緣故說一切罪，所謂惡律儀。以一因緣故說一切無罪，所謂善律儀。
語者，比丘應語：「長老！汝作某罪，是罪當發露，莫覆藏，當如法除滅。」是名為語。
憶念者，比丘應語：「長老！汝憶念某時某處作如是罪不？」是名憶念。
說事羯磨者，「汝長老！於此處不白我等不得余處去。」是名說事羯磨。
薩耶羅羯磨者有五種，比丘語余比丘言：「長老！聽我語，是事應此處作薩耶羅，餘事當彼間作薩耶羅，某事當隨處作薩耶羅。」是比丘說犯事示他過故，拔羈繫逸去如惡馬，是名薩耶羅羯磨。
誣謗者，誣謗事誣謗方便，是名誣謗事。
誣謗發者，發起誣謗，是名誣謗發。誣謗滅者，不作誣謗，是名誣謗
【現代漢語翻譯】 現代漢語譯本 阿跋提（Apatti）：
惡罪者，指的是波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪），雖然一切罪都可稱為惡，但這些是惡中之惡，所以稱為惡罪。非惡罪者，指的是波夜提（Pacittiya，單墮罪）、波羅提提舍尼（Patidesaniya，悔過罪）、突吉羅（Dukkata，惡作罪），這些是非惡罪。
可治罪者，是可以去除、可以除滅的罪，這稱為可治罪。不可治罪者，是不可以去除、不可以除滅的罪，這稱為不可治罪。如果犯罪者，在四種或五種法中這樣想：相信這個罪可以如法地滅除。如果犯罪者，在四種或五種法中不這樣想：不相信這個罪不能如法地滅除。
攝罪者，以一個因緣的緣故，完全包括所犯的罪，這指的是惡律儀。攝無罪者，以一個因緣的緣故，包括一切沒有犯的罪，這指的是行善律儀的緣故。以一個因緣的緣故，說一切罪，這指的是惡律儀。以一個因緣的緣故，說一切無罪，這指的是善律儀。
語者，比丘應該說：『長老！你犯了某個罪，這個罪應當發露，不要覆蓋隱藏，應當如法地除滅。』這稱為語。
憶念者，比丘應該說：『長老！你憶念在某個時候某個地方做了這樣的罪嗎？』這稱為憶念。
說事羯磨者，『你長老！在這裡不稟告我們，不得去其他地方。』這稱為說事羯磨。
薩耶羅羯磨者有五種，比丘對其他比丘說：『長老！聽我說，這件事應當在這裡作薩耶羅，其他事應當在那裡作薩耶羅，某事應當隨處作薩耶羅。』這個比丘因為說出犯事，指出他人的過失，像拔掉羈絆讓惡馬逃逸一樣，這稱為薩耶羅羯磨。
誣謗者，誣謗的事，誣謗的方便，這稱為誣謗事。
誣謗發者，發起誣謗，這稱為誣謗發。誣謗滅者，不作誣謗，這稱為誣謗滅。
【English Translation】 English version Apatti (Offense):
'Evil offenses' refer to Parajika (Defeat), Sanghavasesa (Suspension); although all offenses can be called evil, these are the most evil among evils, hence called 'evil offenses.' 'Non-evil offenses' refer to Pacittiya (Expiation), Patidesaniya (Confession), Dukkata (Wrongdoing); these are 'non-evil offenses.'
'Remediable offenses' are those that can be removed and eliminated; these are called 'remediable offenses.' 'Irremediable offenses' are those that cannot be removed and eliminated; these are called 'irremediable offenses.' If an offender, among four or five factors, thinks thus: believes that the offense can be eliminated according to the Dharma. If an offender, among four or five factors, does not think thus: does not believe that the offense cannot be eliminated according to the Dharma.
'Encompassing offenses' means that due to one cause, all committed offenses are fully included, which refers to evil discipline. 'Encompassing non-offenses' means that due to one cause, all non-offenses are included, which refers to practicing good discipline. Due to one cause, all offenses are spoken of, which refers to evil discipline. Due to one cause, all non-offenses are spoken of, which refers to good discipline.
'Speaking' means a Bhikkhu (monk) should say: 'Elder! You have committed a certain offense, this offense should be confessed, do not cover it up, it should be eliminated according to the Dharma.' This is called 'speaking.'
'Recalling' means a Bhikkhu should say: 'Elder! Do you recall committing such an offense at a certain time and place?' This is called 'recalling.'
'Saying-the-matter Karma' means: 'Elder! Without informing us here, you must not go elsewhere.' This is called 'saying-the-matter Karma.'
'Sayaro Karma' has five types, a Bhikkhu says to another Bhikkhu: 'Elder! Listen to me, this matter should be done Sayaro here, other matters should be done Sayaro there, a certain matter should be done Sayaro wherever.' This Bhikkhu, because of speaking out the offense, pointing out the faults of others, like removing the tether and letting a bad horse escape, this is called 'Sayaro Karma.'
'Slander' refers to the matter of slander, the means of slander; this is called 'matter of slander.'
'Initiating slander' refers to initiating slander; this is called 'initiating slander.' 'Eliminating slander' refers to not making slander; this is called 'eliminating slander.'
滅。
應五種從他求聽：「長老！我說汝事、語汝，令汝憶念，出汝事、聽我。」是故名求聽。
與聽者應五種與聽：說來、語來、憶念來、出來、聽汝來，是名與聽。
用聽者，以是聽如法出他事，是名用聽。
遮波羅提木叉者，有十種如法遮波羅提木叉：說波羅提木叉時、若比丘犯波羅夷者、若欲出波羅夷事、若輕呵僧、欲出輕呵僧事、若舍戒、若欲出舍戒事、若比丘不隨順如法僧事、若見聞疑他破戒事、若見聞疑他有破正見事、若見聞疑他有破威儀事，以是事故遮，是名如法遮波羅提木叉。
遮自恣者，四種如法遮自恣：以有根破戒遮自恣、以有根破正見、破正命、破威儀遮自恣，是名四種如法遮自恣。
內宿者，若以羯磨結凈地已，僧坊內宿飲食，大比丘不應食，故名內宿。
內熟者，以羯磨結凈地已，僧坊內煮飲食，大比丘不應食，故名內熟。
自熟者，若大比丘自作飲食不應食，如佛在毗耶離，儉時諸檀越欲與僧作飲食，作如是念：「若我自舍作飲食，多諸知識親里來，皆應與分。若佛聽僧坊內作者我當作。」佛即聽近僧坊外作。是火起煙塵，多人來索。若與則不供，若不與恐來傷害。往白佛，佛言：「聽汝僧坊內作。」僧坊內作時，諸沙彌守園人，
【現代漢語翻譯】 現代漢語譯本 滅（Nirvana，涅槃）。
應五種從他求聽：『長老！我說你的事、告訴你，讓你憶念，說出你的事、聽我說。』因此名為求聽。
與聽者應五種與聽：說來、語來、憶念來、出來、聽你說，這名為與聽。
用聽者，用這種聽聞如法地處理其他事情，這名為用聽。
遮波羅提木叉（Pratimoksha，戒經）者，有十種如法遮波羅提木叉：說波羅提木叉時，若比丘（bhikkhu，比丘）犯波羅夷（Parajika，斷頭罪）者，若想說出波羅夷事，若輕視僧團，想說出輕視僧團的事，若舍戒，若想說出舍戒的事，若比丘不隨順如法的僧團事務，若見聞懷疑他人破戒的事，若見聞懷疑他人有破正見的事，若見聞懷疑他人有破威儀的事，因為這些緣故而遮止，這名為如法遮波羅提木叉。
遮自恣（Pravāraṇā，自恣）者，四種如法遮自恣：以有根據的破戒遮自恣、以有根據的破正見、破正命、破威儀遮自恣，這名為四種如法遮自恣。
內宿者，如果用羯磨（Karma，業）結凈地之後，在僧坊（Sangharama，僧院）內過夜飲食，大比丘不應該食用，所以名為內宿。
內熟者，用羯磨結凈地之後，在僧坊內煮飲食，大比丘不應該食用，所以名為內熟。
自熟者，如果大比丘自己做飲食不應該食用，例如佛陀在毗耶離（Vaishali）時，饑荒時諸位檀越（Dānapati，施主）想為僧團做飲食，這樣想：『如果我自己在家做飲食，會有很多認識的親戚朋友來，都應該分給他們。如果佛陀允許在僧坊內做，我就這樣做。』佛陀就允許在靠近僧坊外的地方做。這時火起煙塵，很多人來索取。如果給他們，就不夠供養僧團，如果不給，恐怕會來傷害。』（檀越）前往稟告佛陀，佛陀說：『允許你們在僧坊內做。』在僧坊內做的時候，諸位沙彌（Śrāmaṇera，沙彌）、守園人，
【English Translation】 English version Extinction (Nirvana).
One should request to listen from another in five ways: 'Elder! I will tell you your matter, speak to you, cause you to remember, bring forth your matter, listen to me.' Therefore, it is called requesting to listen.
One who grants listening should grant listening in five ways: coming to speak, coming to tell, coming to cause remembrance, coming to bring forth, coming to listen to you. This is called granting listening.
One who uses listening, uses this listening to lawfully resolve other matters. This is called using listening.
Regarding the prohibition of the Pratimoksha, there are ten kinds of lawful prohibition of the Pratimoksha: When reciting the Pratimoksha, if a bhikkhu has committed a Parajika offense, if he wants to bring forth a Parajika matter, if he disparages the Sangha, wanting to bring forth a matter of disparaging the Sangha, if he renounces the precepts, if he wants to bring forth a matter of renouncing the precepts, if a bhikkhu does not comply with the lawful affairs of the Sangha, if he sees, hears, or suspects another of violating the precepts, if he sees, hears, or suspects another of having broken right view, if he sees, hears, or suspects another of having broken proper conduct, for these reasons, it is prohibited. This is called lawfully prohibiting the Pratimoksha.
Regarding prohibiting the Pravāraṇā, there are four kinds of lawful prohibition of the Pravāraṇā: prohibiting the Pravāraṇā based on a well-founded violation of the precepts, based on a well-founded breaking of right view, breaking of right livelihood, breaking of proper conduct. These are called the four kinds of lawful prohibition of the Pravāraṇā.
Regarding 'staying overnight within', if, after a boundary has been purified with a Karma, food and drink are kept overnight within the Sangharama, a senior bhikkhu should not eat it. Therefore, it is called 'staying overnight within'.
Regarding 'cooking within', if, after a boundary has been purified with a Karma, food is cooked within the Sangharama, a senior bhikkhu should not eat it. Therefore, it is called 'cooking within'.
Regarding 'cooking oneself', if a senior bhikkhu cooks food himself, he should not eat it. For example, when the Buddha was in Vaishali, during a famine, the Dānapati wanted to prepare food for the Sangha, thinking, 'If I prepare food at my own home, many acquaintances and relatives will come, and I should share it with them. If the Buddha allows it to be prepared within the Sangharama, I will do so.' The Buddha then allowed it to be prepared near the outside of the Sangharama. At that time, fire arose and smoke, and many people came to demand food. If they were given food, there would not be enough to offer to the Sangha, and if they were not given food, they might cause harm.' (The Dānapati) went to inform the Buddha, and the Buddha said, 'I allow you to prepare it within the Sangharama.' When it was prepared within the Sangharama, the Śrāmaṇera, the garden keepers,
先自食飽滿，余殘與僧，僧食不足故皆疲極羸瘦。是事白佛，佛言：「從今日如是飢餓時，若結凈地、若未結，聽大比丘自作自食。從今日若非飢餓時，結凈地已二事不應用，謂內宿、內熟，不應食。若結凈地、若不結，大比丘自作飲食，不應食。若食者犯突吉羅。」是故說名自熟。
惡捉者，若持凈戒比丘，故自取食，大比丘不得食，是名惡捉。
不受者，若男、若女、若黃門、若二根人不授與，大比丘不應食，是名不受。
惡捉受者，若大比丘先自取，然後從凈人受，大比丘不應食，是故名惡捉受。
初日受者，如佛在毗耶離，飢餓時飲食難得，語諸比丘：「從今日如是飢餓時，聽汝若食竟不受殘食法初日受食，聽汝食。」初日受食者，若比丘早起，從他受飲食，未食留置食后，是名初日受食。
從是出者，如佛在毗耶離，語諸比丘：「從今日如是飢餓時，從是出食聽汝食。從今聽諸比丘，食竟若不受殘食法，從是出食應食。」從是出者，諸比丘所從檀越家食已，從是家中持食出，是名從是出。
食木果者，如雞尼耶結髮梵志，多持木果來詣佛所與佛。佛語雞尼耶：「與眾僧作分。」是人即與諸比丘。諸比丘不受，作是言：「我等食已竟。」佛言：「從今日如是飢餓時，食
【現代漢語翻譯】 現代漢語譯本：先自己吃飽，剩下的給僧人，但僧人得到的食物不足，所以都疲憊虛弱。這件事稟告了佛陀，佛陀說：『從今天起，如果遇到這樣的飢餓情況，無論是否結凈地（kajjala-bhūmi，指僧團劃定的清凈區域），允許大比丘（mahābhikkhu，指受過具足戒的比丘）自己做飯自己吃。從今天起，如果不是飢餓的時候，結了凈地之後，兩件事不應該做，就是內宿（指在寺院內過夜）、內熟（指在寺院內烹飪），不應該吃。如果結了凈地或者沒有結凈地，大比丘自己做的飲食，不應該吃。如果吃了，就犯突吉羅（dukkata，一種輕罪）。』所以叫做自熟。
惡捉（duṭṭhulla，指不如法地獲取食物）者，如果持凈戒的比丘，故意自己拿取食物，大比丘不應該吃，這叫做惡捉。
不受者，如果是男人、女人、黃門（paṇḍaka，指無性生殖能力的人）、二根人（ubhatobyañjanaka，指同時具有男女兩性性徵的人）沒有給予的食物，大比丘不應該吃，這叫做不受。
惡捉受者，如果大比丘先自己拿取食物，然後從凈人（kappiyakāraka，指負責處理僧團事務的居士）那裡接受，大比丘不應該吃，所以叫做惡捉受。
初日受者，例如佛陀在毗耶離（Vesālī，古印度城市），飢餓的時候飲食難以獲得，告訴眾比丘：『從今天起，如果遇到這樣的飢餓情況，允許你們吃完飯後不受持殘食法（ucchitti-bhojana-paṭikkhitta，指不接受剩餘食物的戒律），初日接受食物，允許你們吃。』初日接受食物者，如果比丘早起，從他人那裡接受飲食，沒有吃，留著以後吃，這叫做初日接受食物。
從是出者，例如佛陀在毗耶離，告訴眾比丘：『從今天起，如果遇到這樣的飢餓情況，從那裡拿出食物，允許你們吃。從今允許眾比丘，吃完飯後如果不受持殘食法，從那裡拿出食物應該吃。』從是出者，眾比丘從施主（dānavati，指佈施者）家吃完飯後，從這家中拿出食物，這叫做從是出。
食木果者，例如雞尼耶（Kiṇiya，人名）結髮梵志（jaṭila-brāhmaṇa，指留著髮髻的婆羅門修行者），多次拿著木果來到佛陀那裡獻給佛陀。佛陀告訴雞尼耶：『分給眾僧。』這個人就分給眾比丘。眾比丘不接受，說：『我們已經吃飽了。』佛陀說：『從今天起，如果遇到這樣的飢餓情況，吃
【English Translation】 English version: First, they ate their fill, and the leftovers were given to the monks, but the monks did not receive enough food, so they were all tired and emaciated. This matter was reported to the Buddha, and the Buddha said: 'From today onwards, if there is such a famine, whether a consecrated ground (kajjala-bhūmi, refers to a pure area designated by the Sangha) has been established or not, a fully ordained monk (mahābhikkhu, refers to a monk who has received full ordination) is allowed to cook and eat for himself. From today onwards, if it is not a time of famine, after a consecrated ground has been established, two things should not be done, namely, lodging within (referring to staying overnight within the monastery) and cooking within (referring to cooking within the monastery), and it should not be eaten. If a consecrated ground has been established or not, a fully ordained monk should not eat food that he has cooked himself. If he eats it, he commits a dukkata (dukkata, a minor offense).' Therefore, it is called self-cooking.
'Badly taken' (duṭṭhulla, refers to improperly obtaining food) means that if a monk who observes pure precepts deliberately takes food for himself, a fully ordained monk should not eat it. This is called 'badly taken'.
'Not given' means that if a man, woman, eunuch (paṇḍaka, refers to a person without reproductive ability), or hermaphrodite (ubhatobyañjanaka, refers to a person with both male and female characteristics) has not given the food, a fully ordained monk should not eat it. This is called 'not given'.
'Badly taken and received' means that if a fully ordained monk first takes the food himself and then receives it from a lay attendant (kappiyakāraka, refers to a layperson responsible for handling Sangha affairs), a fully ordained monk should not eat it. Therefore, it is called 'badly taken and received'.
'Received on the first day' is like when the Buddha was in Vesālī (Vesālī, an ancient Indian city), and food was difficult to obtain during a famine, he told the monks: 'From today onwards, if there is such a famine, I allow you, after eating, to not observe the rule of not accepting leftover food (ucchitti-bhojana-paṭikkhitta, refers to the precept of not accepting leftover food), and to accept food on the first day, I allow you to eat.' 'Received on the first day' means that if a monk gets up early and receives food from someone else, but does not eat it and keeps it for later, this is called 'received on the first day'.
'Taken out from there' is like when the Buddha was in Vesālī, he told the monks: 'From today onwards, if there is such a famine, I allow you to eat food taken out from there. From now on, I allow the monks, after eating, if they do not observe the rule of not accepting leftover food, to eat food taken out from there.' 'Taken out from there' means that the monks, after eating at the house of a donor (dānavati, refers to a giver), take food out from that house. This is called 'taken out from there'.
'Eating wood fruit' is like when Kiṇiya (Kiṇiya, a personal name), a matted-hair ascetic (jaṭila-brāhmaṇa, refers to a Brahmin ascetic with matted hair), often brought wood fruit to the Buddha and offered it to the Buddha. The Buddha told Kiṇiya: 'Distribute it to the Sangha.' That person then distributed it to the monks. The monks did not accept it, saying: 'We have already eaten our fill.' The Buddha said: 'From today onwards, if there is such a famine, eat'
已雖不受殘食法，聽汝食木果。」木果者，胡桃、栗、捺婆陀摩，如是等木果，是名木果。
池物者，舍利弗熱血病發，諸藥師教食池物。舍利弗言：「佛未聽我等食池物。」是事白佛，佛言：「從今日聽食池物。」目連以神通力，曼陀耆尼池中，多持大藕根來，大如人髀，香美第一，如凈白蜜，若折乳汁流出，持與舍利弗。舍利弗問：「何處得來？」答言：「曼陀耆尼池中得來。」舍利弗言：「是非人處誰授汝耶？」答：「非人授我。」舍利弗言：「佛未聽我等從非人受食。」是事白佛，佛言：「從今日聽從非人受食食。」如是藕等池物，多煮多食多殘，以是余與諸比丘。諸比丘不食，作是言：「我等食竟不受殘食法。」是事白佛，佛言：「從今日如是飢餓時，雖不受殘食法，聽食池物。」池物者：藕根、藕子、菱芡根、雞頭子等，是名池物。
受者，受迦絺那衣處得七種利：隨意畜長衣、常不失三衣、數數食、別眾食、過中不白善比丘入聚落、若檀越請食食前食后隨意至余處、有住處無住處得迦絺那衣施物，應屬安居比丘，余比丘不應分，是故名受。與上相違，是名不受。
舍者，有八事舍迦絺那衣：一者衣足時；二者衣成時；三者去時；四者聞時；五者失時；六者發心；七者出界；八者舍時
【現代漢語翻譯】 現代漢語譯本： 『已雖不受殘食法，聽汝食木果。』（即使已經不受持不食殘食的戒律，也允許你食用木果。）木果者，胡桃（hú táo，walnut）、栗（lì，chestnut）、捺婆陀摩（nà pó tuó mó，一種水果名稱），如是等木果，是名木果。（像胡桃、栗子、捺婆陀摩等等木本植物的果實，都叫做木果。）
『池物者，舍利弗（Shè lì fú，Sariputta）熱血病發，諸藥師教食池物。舍利弗言：『佛未聽我等食池物。』（舍利弗尊者得了熱病，醫生們建議他食用池塘里的東西。舍利弗說：『佛陀沒有允許我們食用池塘里的東西。』）是事白佛，佛言：『從今日聽食池物。』（這件事稟告了佛陀，佛陀說：『從今天起允許食用池塘里的東西。』）目連（Mù lián，Maudgalyayana）以神通力，曼陀耆尼池（Màn tuó qí ní chí，Mandakini Pond）中，多持大藕根來，大如人髀，香美第一，如凈白蜜，若折乳汁流出，持與舍利弗。（目連尊者用神通力從曼陀耆尼池中取來很多大的藕根，像人的大腿一樣粗，非常香甜美味，像純凈的白蜂蜜一樣，折斷後有乳汁流出，拿來給舍利弗。）舍利弗問：『何處得來？』（舍利弗問：『從哪裡得到的？』）答言：『曼陀耆尼池中得來。』（回答說：『從曼陀耆尼池中得到的。』）舍利弗言：『是非人處誰授汝耶？』（舍利弗說：『這不是人類居住的地方，是誰給你的？』）答：『非人授我。』（回答說：『是非人給我的。』）舍利弗言：『佛未聽我等從非人受食。』（舍利弗說：『佛陀沒有允許我們從非人那裡接受食物。』）是事白佛，佛言：『從今日聽從非人受食食。』（這件事稟告了佛陀，佛陀說：『從今天起允許從非人那裡接受食物。』）如是藕等池物，多煮多食多殘，以是余與諸比丘。（像這樣，藕等池塘里的食物，煮了很多，吃了很多，剩下很多，就把剩下的給其他的比丘。）諸比丘不食，作是言：『我等食竟不受殘食法。』（比丘們不吃，說：『我們已經吃完了，不受持不食殘食的戒律。』）是事白佛，佛言：『從今日如是飢餓時，雖不受殘食法，聽食池物。』（這件事稟告了佛陀，佛陀說：『從今天起，如果像這樣飢餓的時候，即使不受持不食殘食的戒律，也允許食用池塘里的東西。』）池物者：藕根、藕子、菱芡根、雞頭子等，是名池物。（池塘里的東西包括：藕根、藕子、菱角根、雞頭米等等，這些都叫做池物。）
『受者，受迦絺那衣（jiā chī nà yī，Kathina-robe）處得七種利：隨意畜長衣、常不失三衣、數數食、別眾食、過中不白善比丘入聚落、若檀越（tán yuè，benefactor）請食食前食后隨意至余處、有住處無住處得迦絺那衣施物，應屬安居比丘，余比丘不應分，是故名受。（接受迦絺那衣可以獲得七種利益：可以隨意儲藏長衣、通常不會失去三衣、可以多次進食、可以分開大眾進食、中午過後不用告知好的比丘就可以進入村落、如果施主邀請可以隨意在飯前飯後去其他地方、無論有沒有住所都可以得到迦絺那衣的施捨物，這些應該屬於安居的比丘，其他的比丘不應該分，所以叫做接受。）與上相違，是名不受。（與上面相反，就叫做不接受。）
『舍者，有八事舍迦絺那衣：一者衣足時；二者衣成時；三者去時；四者聞時；五者失時；六者發心；七者出界；八者舍時。（捨棄迦絺那衣有八種情況：一是衣服足夠的時候；二是衣服完成的時候；三是離開的時候；四是聽到訊息的時候；五是丟失的時候；六是發心的時候；七是超出界限的時候；八是捨棄的時候。）
【English Translation】 English version: 'Even if you do not observe the rule of not eating leftovers, you are allowed to eat tree fruits.' Tree fruits are walnuts (hú táo), chestnuts (lì), Nāpota-mora (nà pó tuó mó, a type of fruit), and such like tree fruits. These are called tree fruits.
'Pond products: When Sariputta (Shè lì fú) had a fever, the physicians advised him to eat pond products. Sariputta said, 'The Buddha has not allowed us to eat pond products.' This matter was reported to the Buddha, and the Buddha said, 'From today onwards, you are allowed to eat pond products.' Maudgalyayana (Mù lián), by his supernatural power, brought many large lotus roots from the Mandakini Pond (Màn tuó qí ní chí), as large as a person's thigh, supremely fragrant and delicious, like pure white honey, with milky juice flowing out when broken, and gave them to Sariputta. Sariputta asked, 'Where did you get them?' He replied, 'I got them from the Mandakini Pond.' Sariputta said, 'Who gave them to you in a non-human place?' He replied, 'A non-human gave them to me.' Sariputta said, 'The Buddha has not allowed us to receive food from non-humans.' This matter was reported to the Buddha, and the Buddha said, 'From today onwards, you are allowed to receive food from non-humans.' Thus, the lotus roots and other pond products were cooked a lot, eaten a lot, and left over a lot, so the leftovers were given to the other bhikkhus. The bhikkhus did not eat them, saying, 'We have already finished eating and do not observe the rule of not eating leftovers.' This matter was reported to the Buddha, and the Buddha said, 'From today onwards, when you are hungry like this, even if you do not observe the rule of not eating leftovers, you are allowed to eat pond products.' Pond products are lotus roots, lotus seeds, water chestnut roots, fox nuts, etc. These are called pond products.'
'Acceptance: In the place where the Kathina-robe (jiā chī nà yī) is accepted, seven benefits are obtained: one can keep extra robes as desired, one does not usually lose the three robes, one can eat frequently, one can eat separately from the group, one can enter a village after noon without informing a good bhikkhu, if a benefactor (tán yuè) invites one to eat, one can go to other places before or after the meal as desired, whether one has a dwelling place or not, one can receive the offerings of the Kathina-robe. These should belong to the bhikkhus who have observed the rains retreat, and the other bhikkhus should not share them. Therefore, it is called acceptance.' The opposite of the above is called non-acceptance.
'Relinquishment: There are eight reasons for relinquishing the Kathina-robe: 1. When the robes are sufficient; 2. When the robe is completed; 3. When leaving; 4. When hearing news; 5. When losing it; 6. When generating the intention; 7. When going beyond the boundary; 8. When relinquishing it.'
，是名為舍。不捨者，與上相違，是名不捨。
可分物者，若物諸比丘現前應分。何等是？除死比丘重物，余輕物，是名可分物。不可分物者，若物諸比丘現前不應分。何等是？除死比丘衣物，余重物是。
五事不分不可取，若眾僧、若三人、若二人、若一人不應分。何等五？僧伽藍地、房舍地、僧伽藍房舍、床、臥具，是名不可分。輕物者，可分物，是故名輕物。重物者，不可分物，是故名重物。
屬物者，若在聚落、若空處屬他、若男、若女、若黃門、若二根，是名屬物。不屬物者，若物在聚落空地、不屬他若男、若女、若黃門、若二根，是名不屬物。
手受物者，若物從他受用。何等是？一切入口物，除水及齒木，是名手受物。非手受物者，若物不從他受中用。何等是？一切所用衣缽等，不入口物及水齒木，是名不手受物。
人物者，佛聽僧坊使人、佛圖使人，是人屬佛圖、屬眾僧，是名人物。非人物者，佛聽象馬、駱駝、牛羊、驢騾，屬佛圖、屬僧，是名非人物。
因緣衣者，若般遮于瑟等諸大會中得，是名因緣衣。
死衣者，若五眾死，五眾所應分物，是名死衣。
糞掃衣者，五種糞掃衣不應畜：一、火燒；二、牛嚼；三、鼠嚙；四、初嫁女不凈衣；五
【現代漢語翻譯】 現代漢語譯本： 舍，指的是施捨。不捨，與上述含義相反，指的是不施捨。 可分之物，指的是如果物品是眾比丘面前應該分配的。哪些是可分之物呢？除了已故比丘的貴重物品，其餘的輕便物品，這被稱為可分之物。不可分之物，指的是如果物品是眾比丘面前不應該分配的。哪些是不可分之物呢？除了已故比丘的衣物，其餘的貴重物品。 有五種東西不能分割，不能拿取，無論是僧團、三人、兩人、一人都不應該分割。哪五種呢？僧伽藍（Saṃghārāma，僧園）的土地、房舍的土地、僧伽藍的房舍、床、臥具，這些被稱為不可分割的。輕便的物品，是可以分割的物品，因此被稱為輕便物品。貴重的物品，是不可分割的物品，因此被稱為貴重物品。 屬物，指的是如果在村落、空曠之處屬於他人的東西，無論是男人、女人、黃門（eunuch，太監）、二根（ उभयव्यञ्जन，雙性人），這被稱為屬物。不屬物，指的是如果在村落空地，不屬於他人的東西，無論是男人、女人、黃門、二根，這被稱為不屬物。 手受物，指的是如果物品是從他人手中接受使用的。哪些是手受物呢？一切入口的物品，除了水和齒木（牙刷），這被稱為手受物。非手受物，指的是如果物品不是從他人手中接受使用的。哪些是非手受物呢？一切所用的衣缽等，不入口的物品以及水和齒木，這被稱為非手受物。 人物，指的是佛允許僧坊使用的人、佛圖（Buddha image，佛像）使用的人，這些人屬於佛圖、屬於眾僧，這被稱為人物。非人物，指的是佛允許的象、馬、駱駝、牛、羊、驢、騾，屬於佛圖、屬於僧，這被稱為非人物。 因緣衣，指的是如果在般遮于瑟（Pañcavarṣika，五年一度的法會）等諸大會中得到的衣服，這被稱為因緣衣。 死衣，指的是如果五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那）去世，五眾所應該分配的物品，這被稱為死衣。 糞掃衣，有五種糞掃衣不應該儲存：一、火燒過的；二、牛嚼過的；三、老鼠咬過的；四、初嫁女的不凈衣；五、……
【English Translation】 English version: 'Śe' (舍) means giving. 'Not śe' (不捨), contrary to the above, means not giving. 'Divisible objects' refer to objects that the Sangha (僧伽，community of monks) should distribute in their presence. What are they? Except for the valuable belongings of a deceased Bhikkhu (比丘，monk), the remaining light objects are called divisible objects. 'Indivisible objects' refer to objects that the Sangha should not distribute in their presence. What are they? Except for the clothing of a deceased Bhikkhu, the remaining valuable objects. There are five things that cannot be divided or taken; neither the Sangha, nor three people, nor two people, nor one person should divide them. What are the five? The land of the Saṃghārāma (僧伽藍，monastery), the land for buildings, the buildings of the Saṃghārāma, beds, and bedding. These are called indivisible. Light objects are divisible objects, hence they are called light objects. Valuable objects are indivisible objects, hence they are called valuable objects. 'Belonging objects' refer to things in villages or empty places that belong to others, whether male, female, eunuch (黃門), or उभयव्यञ्जन (ubhayavyañjana, hermaphrodite, 二根). These are called belonging objects. 'Non-belonging objects' refer to things in village empty lands that do not belong to others, whether male, female, eunuch, or उभयव्यञ्जन. These are called non-belonging objects. 'Hand-received objects' refer to objects received and used from others. What are they? All things that enter the mouth, except for water and tooth wood (齒木，toothbrush), are called hand-received objects. 'Non-hand-received objects' refer to objects not received and used from others. What are they? All used robes, bowls, etc., things that do not enter the mouth, and water and tooth wood are called non-hand-received objects. 'Human objects' refer to people used by the Sangha monastery, and people used for the Buddha image (佛圖，Buddha image). These people belong to the Buddha image and the Sangha. These are called human objects. 'Non-human objects' refer to elephants, horses, camels, cattle, sheep, donkeys, and mules permitted by the Buddha, belonging to the Buddha image and the Sangha. These are called non-human objects. 'Causal robes' refer to robes obtained during large gatherings such as the Pañcavarṣika (般遮于瑟，five-year assembly). These are called causal robes. 'Death robes' refer to the objects that the five groups (Bhikkhus, Bhikkhunis, Śrāmaṇeras, Śrāmaṇerīs, and Śikṣamāṇās) should distribute upon the death of one of the five groups. These are called death robes. 'Rag robes' refer to five types of rag robes that should not be stored: 1. Burned by fire; 2. Chewed by cows; 3. Gnawed by rats; 4. Impure robes of a newly married woman; 5. ...
、產衣，是五種不應畜。四種糞掃衣應畜：一、冢間衣；二、往還衣；三、無主衣；四、弊納衣，是四種應畜，是名糞掃衣。
灌鼻者，佛聽眼病比丘畜灌鼻筒，如畢陵伽婆蹉等，是名灌鼻。
刀治者，若病餘藥所不能治，佛聽猥處以刀治。若病餘藥能治，而以刀治，得偷蘭遮罪。是名刀治。
活帝治者，佛言：「若比丘病，余藥不能治，聽活帝。」若余藥能治，而以活帝治，得偷蘭遮罪。是名活帝治。
剃毛者，除鬚髮，身上余毛不應剃，若剃得突吉羅，是名剃毛。
剃髮者，不得移處剃，應一處剃，是名剃髮。
故用者，如比丘五種子，五種凈應用，八種漿以水凈，十種衣三種壞色，是名故用。
果蓏者，毗耶離諸比丘多有果蓏，諸比丘各自恣啖，佛言：「作分分與。」是中一比丘、取二三人分，有啖不能盡者、不得者，是時斗諍。佛言：「從今日諸果蓏不應分。若有凈人受取，以五種比丘凈法，以火、刀、爪、鸚鵡，若不生子凈應啖。」
人用物者，人間若金銀、琉璃、頗梨、床榻、器物，比丘不應坐不應用，是名人用物。
非人用物者，天上金銀、琉璃、頗梨地、床榻、器物，比丘應行應坐應用，是名非人用物。
五百人集比尼者，佛初滅度
【現代漢語翻譯】 現代漢語譯本： 『產衣』（新制的衣服），是五種不應該儲存的物品。四種『糞掃衣』（從垃圾堆或丟棄物中撿來的衣服）應該儲存：一、『冢間衣』（墓地裡的衣服）；二、『往還衣』（路邊的丟棄的衣服）；三、『無主衣』（無人認領的衣服）；四、『弊納衣』（破舊的縫補過的衣服），這四種應該儲存，這叫做『糞掃衣』。
『灌鼻』（用管子清洗鼻子）這件事，佛允許患有眼疾的比丘使用『灌鼻筒』（清洗鼻子的管子），例如畢陵伽婆蹉（Pilindavatsa）等比丘，這叫做『灌鼻』。
『刀治』（用刀進行治療）這件事，如果生病後其他藥物無法治療，佛允許在隱蔽的地方用刀治療。如果生病後其他藥物能夠治療，卻用刀治療，會犯『偷蘭遮罪』（thullanacca）。這叫做『刀治』。
『活帝治』（使用活帝這種藥物治療）這件事，佛說：『如果比丘生病，其他藥物無法治療，允許使用活帝。』如果其他藥物能夠治療，卻使用活帝治療，會犯『偷蘭遮罪』（thullanacca）。這叫做『活帝治』。
『剃毛』（剃除體毛）這件事，除了鬍鬚和頭髮，身上其餘的毛不應該剃，如果剃了會犯『突吉羅罪』（dukkata），這叫做『剃毛』。
『剃髮』（剃頭髮）這件事，不得隨意更換地方剃，應該在一個地方剃，這叫做『剃髮』。
『故用』（有選擇的使用）這件事，例如比丘的五種種子，五種『凈』（允許使用）的應用，八種『漿』（飲料）用水凈化，十種衣服用三種壞色（染色），這叫做『故用』。
『果蓏』（瓜果蔬菜）這件事，毗耶離（Vaisali）的眾比丘有很多瓜果蔬菜，眾比丘各自隨意食用，佛說：『應該分成幾份分給大家。』其中一個比丘拿了二三個人的份，有人吃了不能吃完，有人沒拿到，這時就發生了爭鬥。佛說：『從今以後各種瓜果蔬菜不應該分。如果有凈人（居士）接受並處理，用五種比丘的『凈法』（處理方法），用火燒、用刀切、用指甲掐、讓鸚鵡啄，如果是不生子的植物，凈化后就可以食用。』
『人用物』（世俗人使用的物品）這件事，人間的如金銀、琉璃（vaidurya）、頗梨（sphatika）、床榻、器物，比丘不應該坐臥或使用，這叫做『人用物』。
『非人用物』（非世俗人使用的物品）這件事，天上的金銀、琉璃（vaidurya）、頗梨（sphatika）地、床榻、器物，比丘應該行走、坐臥、使用，這叫做『非人用物』。
『五百人集比尼』（五百人集結編纂的律藏）這件事，佛陀最初涅槃（parinirvana）時
【English Translation】 English version: 'Produced garments' (newly made clothes) are five types of items that should not be stored. Four types of 'rag robes' (clothes picked from garbage heaps or discarded items) should be stored: 1. 'Cemetery garments' (clothes found in cemeteries); 2. 'Traveling garments' (clothes discarded by the roadside); 3. 'Ownerless garments' (clothes that are unclaimed); 4. 'Patched garments' (old, mended clothes). These four types should be stored, and they are called 'rag robes'.
The matter of 'nasal irrigation' (cleaning the nose with a tube): the Buddha allowed monks with eye diseases to use 'nasal irrigation tubes' (tubes for cleaning the nose), such as Pilindavatsa (a monk's name), etc. This is called 'nasal irrigation'.
The matter of 'knife treatment' (treating with a knife): if an illness cannot be cured by other medicines, the Buddha allowed treatment with a knife in a secluded place. If an illness can be cured by other medicines, but is treated with a knife, it constitutes a 'thullanacca' offense. This is called 'knife treatment'.
The matter of 'jivatika treatment' (treating with the jivatika medicine): the Buddha said, 'If a monk is ill and cannot be cured by other medicines, jivatika is allowed.' If other medicines can cure the illness, but jivatika is used, it constitutes a 'thullanacca' offense. This is called 'jivatika treatment'.
The matter of 'shaving hair' (shaving body hair): except for the beard and head hair, the remaining body hair should not be shaved. If it is shaved, it constitutes a 'dukkata' offense. This is called 'shaving hair'.
The matter of 'shaving the head' (shaving head hair): one should not shave in different places; it should be shaved in one place. This is called 'shaving the head'.
The matter of 'using deliberately' (using with discretion): for example, a monk's five types of seeds, the five types of 'pure' (permitted) applications, the eight types of 'juices' (drinks) purified with water, and ten types of clothing dyed with three impure colors. This is called 'using deliberately'.
The matter of 'fruits and vegetables': the monks in Vaisali (a city in ancient India) had many fruits and vegetables, and the monks ate them at will. The Buddha said, 'They should be divided and distributed to everyone.' One monk took the share of two or three people, and some could not finish eating, while others did not receive any, and at that time, disputes arose. The Buddha said, 'From today onwards, various fruits and vegetables should not be divided. If a layperson accepts and processes them, using the five types of 'pure methods' (processing methods) for monks—burning with fire, cutting with a knife, pinching with fingernails, letting parrots peck—if they are non-seed-bearing plants, they can be eaten after purification.'
The matter of 'items used by people' (items used by laypeople): worldly items such as gold, silver, vaidurya (lapis lazuli), sphatika (crystal), beds, and utensils, monks should not sit on or use. These are called 'items used by people'.
The matter of 'items not used by people' (items not used by laypeople): heavenly items such as gold, silver, vaidurya (lapis lazuli), sphatika (crystal) floors, beds, and utensils, monks should walk on, sit on, and use. These are called 'items not used by people'.
The matter of 'the Vinaya compiled by five hundred people': at the time of the Buddha's initial parinirvana (passing away)
后，五百比丘和合一處，集一切修多羅、一切比尼、一切阿毗曇，是名五百人集比尼。
七百人集比尼者，佛滅度后百一十歲，毗耶離十事出，非法非比尼非佛教，是十事不入修多羅、比尼中，與法相違、威儀相違。是十事，七百比丘和合一處滅，是名七百人集比尼。
比尼攝者，二部波羅提木叉，並義解比尼，增一余殘雜說，若共、若不共，是名攝比尼。
黑印者，四黑印，如經中說。四大印亦如經中說。問：「佛何以故說是四黑印？」答：「欲說真實佛法相故，來世比丘當了了知是佛說是非佛說，是故說黑印。」「何以故說四大印？」「為成就大事不令諸比丘錯謬，故說大印。」
合藥者，諸根藥、莖藥、葉藥、華藥、果藥，是藥草各各差別和合，是名合藥。
和合藥者，即日受時藥、受時分藥、受七日藥、受盡形藥，共合一處，時應服，過時不得服。即日受時分藥、受七日藥、盡形藥，共和合一處，時分應服，過時分不應服。即日受七日藥、受盡形藥，共和合一處，七日應服，過七日不應服。若盡形藥，隨意應服。即日受時藥，昨日受時分藥、七日藥、盡形藥，共和合一處，不應服。即日受時分藥，昨日受七日藥、盡形壽藥，共和合一處，不應服。即日受七日藥，昨日受盡形藥
【現代漢語翻譯】 現代漢語譯本 之後，五百位比丘聚集在一起，彙集一切修多羅（Sutra，經）、一切比尼（Vinaya，律）、一切阿毗曇（Abhidhamma，論），這被稱為五百人結集比尼（Vinaya，律）。 七百人結集比尼（Vinaya，律）是指，佛陀涅槃后一百一十年，毗耶離（Vaisali）出現十事，這些事既不符合法，也不符合比尼（Vinaya，律），也不是佛教的教義。這十件事不被納入修多羅（Sutra，經）和比尼（Vinaya，律）之中，與佛法和威儀相違背。這十件事被七百位比丘聚集在一起予以平息，這被稱為七百人結集比尼（Vinaya，律）。 比尼（Vinaya，律）的攝取是指，二部波羅提木叉（Pratimoksha，戒經），以及對義理的解釋，增一阿含經中剩餘的雜說，無論是共同的還是不共同的，這被稱為攝比尼（Vinaya，律）。 黑印是指，四黑印，如經典中所說。四大印也如經典中所說。問：『佛陀為何要說這四黑印？』答：『爲了說明真實的佛法相，讓後世的比丘能夠清楚地知道什麼是佛陀所說，什麼不是佛陀所說，所以才說黑印。』『為何要說四大印？』『爲了成就大事，不讓各位比丘產生錯謬，所以才說大印。』 合藥是指，諸根藥、莖藥、葉藥、花葯、果藥，這些藥草各有差別，將它們混合在一起，這被稱為合藥。 和合藥是指，即日受時藥、受時分藥、受七日藥、受盡形藥，共同混合在一起，在應服用的時間服用，過了時間就不能服用。即日受時分藥、受七日藥、盡形藥，共同混合在一起，在應服用的時分服用，過了時分就不應服用。即日受七日藥、受盡形藥，共同混合在一起，七日內應服用，過了七日就不能服用。如果是盡形藥，可以隨意服用。即日受時藥，昨天受的時分藥、七日藥、盡形藥，共同混合在一起，不應服用。即日受時分藥，昨天受的七日藥、盡形壽藥，共同混合在一起，不應服用。即日受七日藥，昨天受的盡形藥
【English Translation】 English version Then, five hundred Bhikkhus (monks) gathered together, collecting all the Sutras (discourses), all the Vinayas (rules of monastic discipline), and all the Abhidhammas (philosophical doctrines), which is called the Vinaya (rules of monastic discipline) Collection of Five Hundred People. The Vinaya (rules of monastic discipline) Collection of Seven Hundred People refers to the fact that one hundred and ten years after the Buddha's Nirvana, ten matters arose in Vaisali (a city in ancient India), which were neither in accordance with the Dharma (teachings), nor in accordance with the Vinaya (rules of monastic discipline), nor were they Buddhist teachings. These ten matters were not included in the Sutras (discourses) and Vinayas (rules of monastic discipline), and they contradicted the Dharma (teachings) and the proper conduct. These ten matters were quelled by seven hundred Bhikkhus (monks) gathered together, which is called the Vinaya (rules of monastic discipline) Collection of Seven Hundred People. The collection of Vinaya (rules of monastic discipline) refers to the two-part Pratimoksha (code of monastic rules), along with the explanation of its meaning, the remaining miscellaneous sayings in the Ekottara Agama (a collection of Buddhist scriptures), whether common or uncommon, which is called the collection of Vinaya (rules of monastic discipline). The Black Seals refer to the Four Black Seals, as described in the scriptures. The Four Great Seals are also as described in the scriptures. Question: 'Why did the Buddha speak of these Four Black Seals?' Answer: 'In order to explain the true characteristics of the Buddha's Dharma (teachings), so that future Bhikkhus (monks) can clearly know what the Buddha said and what was not said by the Buddha, that is why the Black Seals were spoken.' 'Why were the Four Great Seals spoken?' 'In order to accomplish great things and prevent the Bhikkhus (monks) from making mistakes, that is why the Great Seals were spoken.' Combining medicines refers to root medicines, stem medicines, leaf medicines, flower medicines, and fruit medicines. These medicinal herbs are different from each other, and combining them together is called combining medicines. Combining medicines together refers to medicines received on the same day, medicines received for a period of time, medicines received for seven days, and medicines received for life, all mixed together. They should be taken at the appropriate time, and should not be taken after the time has passed. Medicines received for a period of time on the same day, medicines received for seven days, and medicines received for life, all mixed together. They should be taken at the appropriate time, and should not be taken after the time has passed. Medicines received for seven days on the same day, and medicines received for life, all mixed together. They should be taken within seven days, and should not be taken after seven days have passed. If it is medicine received for life, it can be taken at will. Medicines received on the same day, and medicines received yesterday for a period of time, medicines received for seven days, and medicines received for life, all mixed together, should not be taken. Medicines received for a period of time on the same day, and medicines received yesterday for seven days, and medicines received for life, all mixed together, should not be taken. Medicines received for seven days on the same day, and medicines received yesterday for life
，共和合一處，不應服，是名和合法。問：「時分、七日、盡形壽，得宿受不？」答：「不得。」「惡捉不受，得受不？」答：「不得。」「手受口受，無病得服不？」答：「不得。」「手受口受，病得服不？」答：「得。」
僧坊凈法者，若五寶、若似五寶，在僧坊內，比丘取時應作是念：「此誰物當還？」是名僧坊凈法。
林凈法者，林名眾多樹一處，是中應隨上座取，是名林凈法。
房舍凈法者，僧坊中多有別房舍，是中應隨上座取次第應住，是中隨檀越分處供養應受，是名房舍凈法。
時凈法者，飢餓時、老病時、因緣時，佛有所聽，是名時凈法。
方凈法者，如比丘閻浮提住至俱耶尼，用閻浮提時俱耶尼食，三方亦如是，是名方凈法。
國土凈法者，得神通諸比丘，至惡賤國土乞食，是比丘先從惡賤人受食啖，此人心悔：「我等墮不凈數。」便不復乞。是人持食于比丘前棄地而去，諸比丘不知云何？佛言：「從今日至惡穢國土，棄食著地得自取食，隨國土法故。如邊地持律，第五得受具足戒；阿葉波伽阿槃提國土，聽著一重革屣、常洗浴、皮褥覆；如寒雪國土中，聽畜俗人靴具。」是名國土凈法。
衣凈者，佛聽著十種衣。何等十？白麻衣、赤麻衣、芻摩衣、
【現代漢語翻譯】 現代漢語譯本： 『共和合一處』（指僧團共同擁有的地方），不應該私自享用，這叫做『和合法』。問：『在限定的時間、七天內、或者終身，可以接受之前不合規的供養嗎？』答：『不可以。』問：『強行給予的供養，可以接受嗎？』答：『不可以。』問：『用手接受後用口食用，沒有生病的情況下可以服用嗎？』答：『不可以。』問：『用手接受後用口食用，生病的情況下可以服用嗎？』答：『可以。』
『僧坊凈法』（指僧團寺院內的清凈處理方法），如果是五寶（金、銀、琉璃、玻璃、硨磲），或者類似五寶的物品，在僧坊內，比丘拿取時應該這樣想：『這是誰的東西？應當歸還。』這叫做『僧坊凈法』。
『林凈法』（指樹林中的清凈處理方法），樹林是指許多樹木聚集的地方，在這種地方應該聽從上座（資歷高的僧人）的安排取用，這叫做『林凈法』。
『房舍凈法』（指房舍中的清凈處理方法），僧坊中有很多單獨的房舍，在這些房舍中應該聽從上座的安排，按照順序居住，接受檀越（施主）分配的供養，這叫做『房舍凈法』。
『時凈法』（指特定時間內的清凈處理方法），在飢餓時、年老生病時、或者有特殊因緣時，佛陀允許一些變通，這叫做『時凈法』。
『方凈法』（指特定地域內的清凈處理方法），例如比丘住在閻浮提（Jambudvipa，指我們所居住的這個世界）直到俱耶尼（Kuru，古代印度的一個地區），可以使用閻浮提的時間來食用俱耶尼的食物，其他三個方向也是如此，這叫做『方凈法』。
『國土凈法』（指特定國家或地區的清凈處理方法），如果獲得神通的比丘，到惡劣低賤的國家乞食，這些比丘先從惡人那裡接受食物並食用，這些人後來後悔說：『我們墮入了不清凈的行列。』於是就不再乞食。這些人拿著食物在比丘面前丟在地上就離開了，眾比丘不知道該怎麼辦？佛說：『從今天開始，到惡劣污穢的國家，丟棄在地上食物可以自己取來食用，因為要遵循當地的風俗習慣。比如邊遠地區持戒不嚴，允許五個人就可以授具足戒（正式成為比丘）；阿葉波伽阿槃提（Avanti，古印度十六雄國之一）這個地方，允許穿一重皮鞋、經常洗澡、用皮褥子覆蓋；在寒冷多雪的國家，允許儲存俗人的靴子等用具。』這叫做『國土凈法』。
『衣凈』（指衣服方面的清凈處理方法），佛陀允許穿十種衣服。是哪十種？白麻衣、赤麻衣、芻摩衣（粗麻布衣）、
【English Translation】 English version: 『Republic united place』 (referring to a place jointly owned by the Sangha), should not be used privately; this is called 『harmonious and lawful practice』. Question: 『Within a limited time, seven days, or a lifetime, can one accept offerings that were previously non-compliant?』 Answer: 『No.』 Question: 『Can offerings given forcibly be accepted?』 Answer: 『No.』 Question: 『Can one consume food received by hand and then eaten by mouth when not sick?』 Answer: 『No.』 Question: 『Can one consume food received by hand and then eaten by mouth when sick?』 Answer: 『Yes.』
『Sangha monastery pure practice』 (referring to the pure handling methods within a Sangha monastery), if it involves the five precious materials (gold, silver, lapis lazuli, crystal, and agate), or items similar to the five precious materials, within the Sangha monastery, when a Bhikkhu takes them, they should think: 『Whose property is this? It should be returned.』 This is called 『Sangha monastery pure practice.』
『Forest pure practice』 (referring to the pure handling methods in a forest), a forest refers to a place where many trees gather. In such a place, one should follow the arrangements of the senior monk (the monk with higher seniority) for taking and using things. This is called 『Forest pure practice.』
『Dwelling pure practice』 (referring to the pure handling methods in dwellings), in Sangha monasteries, there are many separate dwellings. In these dwellings, one should follow the arrangements of the senior monk, reside in order, and accept the offerings distributed by the donors (Dānas). This is called 『Dwelling pure practice.』
『Time pure practice』 (referring to the pure handling methods within a specific time), during times of hunger, old age, illness, or special circumstances, the Buddha allows some flexibility. This is called 『Time pure practice.』
『Direction pure practice』 (referring to the pure handling methods within a specific region), for example, if a Bhikkhu lives in Jambudvipa (the world we inhabit) and travels to Kuru (an ancient region in India), they can use the time of Jambudvipa to consume food from Kuru. The same applies to the other three directions. This is called 『Direction pure practice.』
『Country pure practice』 (referring to the pure handling methods within a specific country or region), if Bhikkhus who have attained supernatural powers go to inferior and lowly countries to beg for food, and these Bhikkhus first accept food from evil people and consume it, these people later regret it and say: 『We have fallen into the impure ranks.』 Therefore, they no longer beg for food. These people take the food and throw it on the ground in front of the Bhikkhus and leave. The Bhikkhus do not know what to do. The Buddha said: 『From today onwards, in inferior and defiled countries, food thrown on the ground can be taken and consumed, because one must follow the local customs. For example, in remote areas where the precepts are not strictly observed, it is permissible for five people to ordain a Bhikkhu (fully ordained monk); in Avanti (one of the sixteen ancient Indian kingdoms), it is permissible to wear single-layered leather shoes, bathe frequently, and cover oneself with leather mats; in cold and snowy countries, it is permissible to store boots and other equipment belonging to laypeople.』 This is called 『Country pure practice.』
『Clothing pure practice』 (referring to the pure handling methods regarding clothing), the Buddha allows the wearing of ten types of clothing. What are the ten types? White linen clothing, red linen clothing, coarse hemp clothing,
憍施耶衣、翅夷羅衣、欽跋羅、衣劫貝衣、缽兜路衣、頭頭羅衣、俱遮羅衣，是名衣凈法。(具足戒竟)
自恣法者，安居比丘應一處和合，眾僧應三種自恣：若見、若聞、若疑。問：「何以故佛聽自恣？」答：「以攝眾僧故、好惡相教化故。爾時出過罪如法得清凈，是名自恣法。」
與自恣者，病比丘不能來，應與自恣。若不病比丘自恣時不來，得突吉羅。若是比丘，畏失命、若破戒、若八難中一一難起，不得止，應與自恣，是名與自恣。
受自恣法者，若比丘從他比丘受自恣，界內應受。若畏失命、破戒、若八難中一一難起，爾時應出界去。是名受自恣法。
說自恣法者，比丘從他受自恣，到僧中應說，若不說得突吉羅。若受自恣人睡眠、若入定、若八難中一一難起，不說無罪。是名說自恣法。
布薩法者，半月半月諸比丘和合一處，自籌量身，晝作何罪？夜作何罪？從前說戒以來，將不作罪耶？若有罪，當向同心凈戒比丘如法懺悔。若不得同心凈戒比丘，當生心：「我后得同心凈戒比丘，當如法懺悔。」問：「何以故佛聽作布薩？」答：「令諸比丘安住善法中舍離不善，離不善法得清凈故。」是名布薩法。
與清凈法者，布薩時病比丘不能來，應與清凈。若能來而不來，
【現代漢語翻譯】 現代漢語譯本
憍施耶衣（Kauseya，絲綢衣）、翅夷羅衣（Kṣauma，亞麻衣）、欽跋羅（Kambala，毛織衣）、衣劫貝衣（avikā，羊毛衣）、缽兜路衣（Bhadraka，棉衣）、頭頭羅衣（Tūla，木棉衣）、俱遮羅衣（Kucela，粗布衣），這些被稱為衣凈法。（具足戒終）
自恣法，安居的比丘應當在一處和合，僧眾應當以三種方式自恣：如果（僧眾）見到（我的過失）、聽到（我的過失）、懷疑（我的過失）。問：『為什麼佛陀允許自恣？』答：『爲了攝持僧眾，爲了互相教導好與壞。』那時，（比丘）如法地出過罪，就能得到清凈，這被稱為自恣法。
與自恣者，生病的比丘不能前來，應當給予自恣。如果沒生病的比丘在自恣時沒有前來，會犯突吉羅罪。如果是比丘，畏懼失去生命、或者破戒、或者八難中的任何一種發生，不得阻止，應當給予自恣，這被稱為與自恣。
受自恣法者，如果比丘從其他比丘處接受自恣，應當在界內接受。如果畏懼失去生命、破戒、或者八難中的任何一種發生，那時應當出界離去。這被稱為受自恣法。
說自恣法者，比丘從他人處接受自恣后，到達僧眾中應當說出，如果不說會犯突吉羅罪。如果接受自恣的人睡眠、入定、或者八難中的任何一種發生，不說沒有罪。這被稱為說自恣法。
布薩法，每半個月，諸位比丘和合在一處，自己衡量自身，白天做了什麼罪？夜晚做了什麼罪？自從上次說戒以來，將沒有作罪嗎？如果有了罪，應當向同心凈戒的比丘如法懺悔。如果沒有得到同心凈戒的比丘，應當生起這樣的心：『我以後得到同心凈戒的比丘，應當如法懺悔。』問：『為什麼佛陀允許作布薩？』答：『爲了讓諸位比丘安住在善法中，舍離不善，離開不善法而得到清凈。』這被稱為布薩法。
與清凈法者，布薩時生病的比丘不能前來，應當給予清凈。如果能來而不來，
【English Translation】 English version
Kauseya (silk clothes), Kṣauma (linen clothes), Kambala (woolen clothes), avikā (sheep wool clothes), Bhadraka (cotton clothes), Tūla (kapok clothes), Kucela (coarse cloth clothes), these are called the pure Dharma of clothing. (End of complete precepts)
The Pravāraṇa (self-surrender) Dharma: The Bhikṣus (monks) in retreat should gather in one place, and the Sangha (community) should perform Pravāraṇa in three ways: if (the Sangha) sees (my faults), hears (my faults), or suspects (my faults). Question: 'Why did the Buddha allow Pravāraṇa?' Answer: 'To gather the Sangha, to teach each other good and bad.' At that time, (the Bhikṣu) can be purified by confessing transgressions according to the Dharma. This is called the Pravāraṇa Dharma.
Giving Pravāraṇa: If a sick Bhikṣu cannot come, Pravāraṇa should be given. If a Bhikṣu who is not sick does not come to Pravāraṇa, he commits a Dukkaṭa (wrongdoing). If a Bhikṣu fears losing his life, breaking the precepts, or if any one of the eight difficulties arises, he should not be stopped and Pravāraṇa should be given. This is called giving Pravāraṇa.
Receiving Pravāraṇa: If a Bhikṣu receives Pravāraṇa from another Bhikṣu, it should be received within the boundary. If he fears losing his life, breaking the precepts, or if any one of the eight difficulties arises, then he should leave the boundary. This is called receiving Pravāraṇa.
Speaking Pravāraṇa: After a Bhikṣu receives Pravāraṇa from another, he should speak it in the Sangha. If he does not speak it, he commits a Dukkaṭa. If the person who received Pravāraṇa is sleeping, in meditation, or if any one of the eight difficulties arises, there is no offense if he does not speak. This is called speaking Pravāraṇa.
The Uposatha (Sabbath) Dharma: Every half month, the Bhikṣus gather in one place and examine themselves: what sins did they commit during the day? What sins did they commit during the night? Since the last recitation of the precepts, have they committed any sins? If there are sins, they should confess them according to the Dharma to a Bhikṣu who is of the same mind and pure precepts. If they cannot find a Bhikṣu who is of the same mind and pure precepts, they should generate the thought: 'In the future, when I find a Bhikṣu who is of the same mind and pure precepts, I will confess according to the Dharma.' Question: 'Why did the Buddha allow the performance of Uposatha?' Answer: 'To allow the Bhikṣus to abide in good Dharma, abandon unwholesome things, and be purified by leaving unwholesome Dharma.' This is called the Uposatha Dharma.
Giving Purity: If a sick Bhikṣu cannot come to Uposatha, purity should be given. If he can come but does not come,
得突吉羅。若是比丘畏失命、若破戒、若八難中一一難起，不得已與清凈，是名與清凈法。
受清凈法者，若比丘從他比丘受清凈，界內應受。若是比丘畏失命、破戒、若八難中一一難起，爾時應出界去。是名受清凈法。
說清凈者，比丘受他清凈，到僧中說者善，若不說，得突吉羅。若受清凈人、若睡眠、若入定、若八難中一一難起，不說無罪。是名說清凈法。
欲法者，欲名發心，如法僧事中隨僧法與欲，是名欲法。
與欲法者，若比丘病不能來，應與欲。若不病能來而不來，得突吉羅。若比丘畏失命、畏破戒、若八難中一一難起，不得止故與欲。得來而不來，得突吉羅。與欲者應言：「比丘與欲來。」若言：「與。」是名得欲。若身業與，是名得欲。若口業與，是名得欲。若身口業不與，不名得欲，應將是比丘來僧中。若不來，應一切僧就是比丘，諸比丘不應別作羯磨。若別作羯磨，諸比丘得罪。是名與欲法受。
欲法者，若比丘從他比丘受欲，界內應受。若是比丘畏失命、畏破戒、若八難中一一難起，應出界去。是名受欲法。
說欲法者，受欲比丘到僧中，應說彼比丘欲。若說者善，若不說得突吉羅。若是比丘若睡眠、若入定、若八難中一一難起，不說無罪。是名說欲
【現代漢語翻譯】 現代漢語譯本 得突吉羅（Dukkata，惡作）。如果比丘害怕失去生命、害怕破戒、或者遇到八難（八種障礙修行的境況）中的任何一種，不得已給予清凈，這稱為給予清凈法。
接受清凈法者，如果比丘從其他比丘那裡接受清凈，應該在界內接受。如果比丘害怕失去生命、破戒、或者遇到八難中的任何一種，這時應該出界離去。這稱為接受清凈法。
宣說清凈者，比丘接受了他人的清凈，到僧團中宣說最好，如果不說，則犯突吉羅（Dukkata，惡作）罪。如果接受清凈的人睡眠、入定、或者遇到八難中的任何一種，不說則無罪。這稱為宣說清凈法。
欲法者，『欲』指的是發心，在如法的僧事中，按照僧團的規矩給予『欲』（Chanda，意願），這稱為欲法。
給予欲法者，如果比丘生病不能前來，應該給予『欲』。如果沒病能來卻不來，則犯突吉羅（Dukkata，惡作）罪。如果比丘害怕失去生命、害怕破戒、或者遇到八難中的任何一種，不得已而給予『欲』。能夠前來卻不來，則犯突吉羅（Dukkata，惡作）罪。給予『欲』的人應該說：『比丘給予欲前來。』如果只說：『給予。』這稱為得到『欲』。如果以身業給予，這稱為得到『欲』。如果以口業給予，這稱為得到『欲』。如果身口業都沒有給予，則不稱為得到『欲』，應該將這位比丘帶到僧團中。如果不來，應該全體僧眾就到這位比丘那裡，諸位比丘不應該另外進行羯磨（Karma，業）。如果另外進行羯磨（Karma，業），諸位比丘會因此獲罪。這稱為給予欲法受。
欲法者，如果比丘從其他比丘那裡接受『欲』，應該在界內接受。如果比丘害怕失去生命、害怕破戒、或者遇到八難中的任何一種，應該出界離去。這稱為接受欲法。
宣說欲法者，接受『欲』的比丘到僧團中，應該宣說那位比丘的『欲』。如果宣說最好，如果不說則犯突吉羅（Dukkata，惡作）罪。如果比丘睡眠、入定、或者遇到八難中的任何一種，不說則無罪。這稱為宣說『欲』。
【English Translation】 English version Dukkata (Dukkata, wrong-doing). If a Bhikkhu fears losing his life, breaking the precepts, or encountering any of the eight difficulties (eight conditions that hinder practice), and is compelled to grant purification, this is called granting the purification Dharma.
One who receives the purification Dharma, if a Bhikkhu receives purification from another Bhikkhu, should receive it within the boundary. If a Bhikkhu fears losing his life, breaking the precepts, or encountering any of the eight difficulties, then he should leave the boundary. This is called receiving the purification Dharma.
One who declares purification, if a Bhikkhu receives purification from another, it is good to declare it in the Sangha. If he does not declare it, he commits a Dukkata (Dukkata, wrong-doing) offense. If the person receiving purification is sleeping, in meditation, or encountering any of the eight difficulties, there is no offense in not declaring it. This is called declaring the purification Dharma.
The Dharma of Desire, 'Desire' refers to the arising of intention. In a Dharma-abiding Sangha affair, giving 'Chanda' (Chanda, intention) according to the Sangha's rules is called the Dharma of Desire.
One who grants the Dharma of Desire, if a Bhikkhu is sick and unable to come, he should grant 'Chanda'. If he is not sick but able to come and does not come, he commits a Dukkata (Dukkata, wrong-doing) offense. If a Bhikkhu fears losing his life, fears breaking the precepts, or encountering any of the eight difficulties, he grants 'Chanda' because he cannot stop it. If he is able to come but does not come, he commits a Dukkata (Dukkata, wrong-doing) offense. The one granting 'Chanda' should say: 'The Bhikkhu grants Chanda to come.' If he only says: 'Grants,' this is called obtaining 'Chanda'. If it is granted through bodily action, this is called obtaining 'Chanda'. If it is granted through verbal action, this is called obtaining 'Chanda'. If it is not granted through bodily or verbal action, it is not called obtaining 'Chanda', and this Bhikkhu should be brought to the Sangha. If he does not come, the entire Sangha should go to that Bhikkhu, and the Bhikkhus should not perform a separate Karma (Karma, action). If they perform a separate Karma (Karma, action), the Bhikkhus will incur an offense. This is called receiving the Dharma of Desire.
The Dharma of Desire, if a Bhikkhu receives 'Chanda' from another Bhikkhu, he should receive it within the boundary. If a Bhikkhu fears losing his life, fears breaking the precepts, or encountering any of the eight difficulties, he should leave the boundary. This is called receiving the Dharma of Desire.
One who declares the Dharma of Desire, the Bhikkhu who receives 'Chanda', upon arriving in the Sangha, should declare the 'Chanda' of that Bhikkhu. It is good to declare it; if he does not declare it, he commits a Dukkata (Dukkata, wrong-doing) offense. If the Bhikkhu is sleeping, in meditation, or encountering any of the eight difficulties, there is no offense in not declaring it. This is called declaring 'Chanda'.
法。
清凈法者，比丘語他：「我清凈無罪。」是名清凈法。
與清凈法者，若比丘病不能來，應與清凈。若無病能來而不來，得突吉羅。若比丘畏失命、畏破戒、若八難中一一難起，不得止故，應與清凈。
與清凈法者，語比丘言：「與清凈來。」若言：「與。」是名得清凈。若身業與，亦名得清凈。若口業與，是名得清凈。若不以身口業與，不名得清凈，應將是比丘來僧中。若不來，一切僧應就是比丘，諸比丘不應別作布薩。若別作，諸比丘得罪。是名與清凈法。
欲清凈法者，若布薩時僧欲作種種羯磨，爾時應俱與欲清凈，是名欲清凈法。
與欲清凈法者，若比丘病不能來，應與欲清凈。若不病能來，應到眾僧布薩羯磨處。若無病能來而不來，得突吉羅。若是比丘畏失命、畏破戒、若八難中一一難起，不得出故，應與欲清凈。比丘應語他比丘：「與欲清凈來。」若言：「與。」是名得欲清凈。若身業與，亦名得欲清凈。若口業與，是名得欲清凈。若不以身口業與，不名得欲清凈，應將是比丘到僧中。若不能來，一切僧應就是比丘，諸比丘不應別作布薩羯磨。若別作，諸比丘得罪。是名與欲清凈法。
受欲清凈法者，比丘欲受他欲清凈，應界內受。若畏失命、畏破戒、若八
【現代漢語翻譯】 現代漢語譯本 法。
清凈法：比丘告訴其他比丘：『我清凈無罪。』這稱為清凈法。
給予清凈法：如果比丘生病不能前來，應該給予清凈法。如果沒有生病能夠前來卻不來，會犯突吉羅罪（Dukkata，輕罪）。如果比丘害怕失去生命、害怕破戒、或者八難（Ashtavidha-akshana，沒有機會修行佛法的八種障礙）中的任何一種發生，無法離開，應該給予清凈法。
給予清凈法：告訴比丘說：『給予清凈法來。』如果他說：『給予。』這稱為得到清凈法。如果以身業給予，也稱為得到清凈法。如果以口業給予，這稱為得到清凈法。如果不以身口業給予，不稱為得到清凈法，應該將這位比丘帶到僧團中。如果不來，整個僧團應該去就近這位比丘，諸位比丘不應該另外舉行布薩（Posadha，每半月舉行的誦戒儀式）。如果另外舉行，諸位比丘會犯戒。這稱為給予清凈法。
欲清凈法：如果布薩時僧團想要進行各種羯磨（Karma，佛教中的業，此處指僧團的事務），那時應該一起給予欲清凈法，這稱為欲清凈法。
給予欲清凈法：如果比丘生病不能前來，應該給予欲清凈法。如果沒有生病能夠前來，應該到眾僧舉行布薩羯磨的地方。如果沒有生病能夠前來卻不來，會犯突吉羅罪。如果是比丘害怕失去生命、害怕破戒、或者八難中的任何一種發生，無法出來，應該給予欲清凈法。比丘應該告訴其他比丘：『給予欲清凈法來。』如果他說：『給予。』這稱為得到欲清凈法。如果以身業給予，也稱為得到欲清凈法。如果以口業給予，這稱為得到欲清凈法。如果不以身口業給予，不稱為得到欲清凈法，應該將這位比丘帶到僧團中。如果不能來，整個僧團應該去就近這位比丘，諸位比丘不應該另外舉行布薩羯磨。如果另外舉行，諸位比丘會犯戒。這稱為給予欲清凈法。
接受欲清凈法：比丘想要接受其他比丘的欲清凈法，應該在界內接受。如果害怕失去生命、害怕破戒、或者八難
【English Translation】 English version The Dharma.
The Dharma of Purity: A Bhikkhu (Buddhist monk) tells another Bhikkhu: 'I am pure and without fault.' This is called the Dharma of Purity.
Giving the Dharma of Purity: If a Bhikkhu is sick and cannot come, he should be given the Dharma of Purity. If he is not sick and able to come, but does not come, he commits a Dukkata (minor offense). If a Bhikkhu fears losing his life, fears breaking the precepts, or if any one of the eight difficulties (Ashtavidha-akshana, eight conditions where one cannot practice the Dharma) arises, preventing him from leaving, he should be given the Dharma of Purity.
Giving the Dharma of Purity: Tell the Bhikkhu: 'Give the Dharma of Purity and come.' If he says: 'I give it,' this is called obtaining the Dharma of Purity. If he gives it through bodily action, this is also called obtaining the Dharma of Purity. If he gives it through verbal action, this is called obtaining the Dharma of Purity. If he does not give it through bodily or verbal action, it is not called obtaining the Dharma of Purity, and this Bhikkhu should be brought to the Sangha (Buddhist monastic community). If he does not come, the entire Sangha should go to that Bhikkhu, and the Bhikkhus should not perform the Posadha (bi-monthly recitation of monastic rules) separately. If they perform it separately, the Bhikkhus commit an offense. This is called giving the Dharma of Purity.
The Dharma of Consent Purity: If, during the Posadha, the Sangha wants to perform various Karma (actions, here referring to Sangha affairs), then they should all give the Dharma of Consent Purity together; this is called the Dharma of Consent Purity.
Giving the Dharma of Consent Purity: If a Bhikkhu is sick and cannot come, he should be given the Dharma of Consent Purity. If he is not sick and able to come, he should go to the place where the Sangha performs the Posadha Karma. If he is not sick and able to come, but does not come, he commits a Dukkata. If the Bhikkhu fears losing his life, fears breaking the precepts, or if any one of the eight difficulties arises, preventing him from coming out, he should be given the Dharma of Consent Purity. The Bhikkhu should tell another Bhikkhu: 'Give the Dharma of Consent Purity and come.' If he says: 'I give it,' this is called obtaining the Dharma of Consent Purity. If he gives it through bodily action, this is also called obtaining the Dharma of Consent Purity. If he gives it through verbal action, this is called obtaining the Dharma of Consent Purity. If he does not give it through bodily or verbal action, it is not called obtaining the Dharma of Consent Purity, and this Bhikkhu should be brought to the Sangha. If he cannot come, the entire Sangha should go to that Bhikkhu, and the Bhikkhus should not perform the Posadha Karma separately. If they perform it separately, the Bhikkhus commit an offense. This is called giving the Dharma of Consent Purity.
Receiving the Dharma of Consent Purity: If a Bhikkhu wants to receive the Dharma of Consent Purity from another Bhikkhu, he should receive it within the boundary. If he fears losing his life, fears breaking the precepts, or if the eight difficulties
難中一一難起，應出界去。是名受欲清凈法。
說欲清凈法者，受他欲清凈者，應到僧中說彼比丘欲清凈。若說者善，若不說得突吉羅。是比丘若睡眠、若入定、若八難中一一難起，不說無罪。是名說欲清凈法。
起塔法者，給孤獨居士深心信佛，到佛所頭面禮足一面坐，白佛言：「世尊！世尊遊行諸國土時，我不見世尊故甚渴仰，愿賜一物我當供養。」佛與爪發言：「居士！汝當供養是爪發。」居士即時白佛言：「愿世尊！聽我起發塔爪塔。」佛言：「聽起發塔爪塔。」是名起塔法。
塔地者，屬塔地者，園田、谷田，于中初起塔，是名塔地。
龕塔法者，佛聽作龕塔、柱塔，佛廣聽一切作塔，是名塔法。
塔物無盡者，毗耶離諸估客，用塔物翻轉得利供養塔，是人求利故欲到遠處，持此物與比丘言：「長老！是塔物，汝當出息令得利供養塔。」比丘言：「佛未聽我等出塔物得利供養塔。」以是事白佛，佛言：「聽僧坊凈人、若優婆塞出息塔物得供養塔。」是名塔物。
無盡供養塔法者，所應供養塔，若白色、赤色、青色、黃色諸色等，聽供養塔及諸嚴飾具，是名供養塔法。
莊嚴塔法者，所應莊嚴塔，若金剛座、高堂、高樓、重閣，懸諸寶鈴、光相、瓔珞、繒幡、華
【現代漢語翻譯】 現代漢語譯本 難中一一難起，應出界去。這被稱為接受慾望的清凈之法。
關於說慾望清凈之法，接受他人慾望而得清凈的比丘，應該在僧團中說明他希望得到清凈。如果說了是好的，如果沒說，就犯了突吉羅（Dukkata，輕罪）。如果這個比丘在睡眠、入定或者八難（Astamaha-thanani，八種難以修行佛法的處境）中的任何一種情況下，沒有說，就沒有罪。這被稱為說慾望清凈之法。
關於建造佛塔的方法，給孤獨居士（Anathapindika，一位著名的佛教護法）以深切的信心敬信佛陀，來到佛陀處，頭面禮足，在一旁坐下，對佛陀說：『世尊！世尊遊歷各個國土時，我因為見不到世尊而非常渴求仰慕，希望您能賜予我一件物品，我將供養它。』佛陀給了他爪和頭髮，說：『居士！你應該供養這些爪和頭髮。』居士立刻對佛陀說：『愿世尊允許我建造頭髮塔和爪塔。』佛陀說：『允許建造頭髮塔和爪塔。』這被稱為建造佛塔的方法。
關於佛塔的土地，屬於佛塔的土地，包括園田、谷田，在其中最初建造佛塔，這被稱為佛塔的土地。
關於龕塔之法，佛陀允許建造龕塔、柱塔，佛陀廣泛地允許一切建造佛塔的行為，這被稱為佛塔之法。
關於佛塔的物品用之不竭，毗耶離（Vaishali，古印度城市）的各位商人，用佛塔的物品進行貿易，獲得利潤后供養佛塔。這些人爲了追求利潤，想要到遠處去，就把這些物品交給比丘，說：『長老！這些是佛塔的物品，您應當放貸生息，用所得的利潤來供養佛塔。』比丘說：『佛陀沒有允許我們用佛塔的物品放貸生息來供養佛塔。』因此將此事稟告佛陀，佛陀說：『允許僧坊的凈人（Kappiya-karaka，負責處理僧團雜務的居士）、或者優婆塞（Upasaka，在家男信徒）放貸生息佛塔的物品，用所得的利潤來供養佛塔。』這被稱為佛塔的物品。
關於用之不竭地供養佛塔之法，所應該用來供養佛塔的，無論是白色、紅色、青色、黃色等各種顏色，都允許用來供養佛塔以及各種裝飾品，這被稱為供養佛塔之法。
關於莊嚴佛塔之法，所應該用來莊嚴佛塔的，無論是金剛座（Vajrasana，佛陀成道之處）、高堂、高樓、重閣，懸掛各種寶鈴、光相、瓔珞、繒幡、華
【English Translation】 English version When one difficulty arises amidst difficulties, one should go out of bounds. This is called the Dharma of purification through receiving desires.
Regarding the Dharma of speaking about purification of desires, a Bhikkhu (monk) who is purified by receiving the desires of others should declare his desire for purification within the Sangha (monastic community). It is good if he speaks; if he does not, he commits a Dukkata (minor offense). If this Bhikkhu is sleeping, in meditation, or if any one of the eight difficulties (Astamaha-thanani, eight unfavorable conditions for practicing the Dharma) arises, he is without fault if he does not speak. This is called the Dharma of speaking about purification of desires.
Regarding the method of erecting a Stupa (reliquary mound), Anathapindika (a wealthy merchant and benefactor of the Buddha) with deep faith in the Buddha, came to the Buddha, bowed his head to his feet, sat to one side, and said to the Buddha: 'Venerable One! When the Venerable One travels through various lands, I greatly yearn because I do not see the Venerable One. I wish you would grant me an object that I may make offerings to.' The Buddha gave him nail clippings and hair, saying: 'Layman! You should make offerings to these nail clippings and hair.' The layman immediately said to the Buddha: 'May the Venerable One allow me to erect a hair Stupa and a nail Stupa.' The Buddha said: 'I allow the erection of a hair Stupa and a nail Stupa.' This is called the method of erecting a Stupa.
Regarding Stupa land, land belonging to a Stupa, including gardens and fields, where a Stupa is initially erected, is called Stupa land.
Regarding the Dharma of niche Stupas, the Buddha allows the construction of niche Stupas and pillar Stupas. The Buddha broadly allows all construction of Stupas. This is called the Dharma of Stupas.
Regarding the inexhaustible Stupa property, merchants of Vaishali (an ancient city in India) used Stupa property to trade, gaining profit to offer to the Stupa. These people, seeking profit, wanted to go far away, so they gave this property to a Bhikkhu, saying: 'Elder! This is Stupa property. You should lend it out to gain profit to offer to the Stupa.' The Bhikkhu said: 'The Buddha has not allowed us to lend out Stupa property to gain profit to offer to the Stupa.' Therefore, they reported this matter to the Buddha. The Buddha said: 'I allow the Kappiya-karaka (a lay attendant who assists monks) of the Sangha or an Upasaka (a male lay follower) to lend out Stupa property to gain profit to offer to the Stupa.' This is called Stupa property.
Regarding the Dharma of inexhaustibly offering to Stupas, whatever should be offered to a Stupa, whether white, red, blue, yellow, or other colors, is allowed to be offered to the Stupa and various ornaments. This is called the Dharma of offering to Stupas.
Regarding the Dharma of adorning Stupas, whatever should be used to adorn a Stupa, whether a Vajrasana (the diamond throne where the Buddha attained enlightenment), a high hall, a high building, a multi-storied pavilion, hanging various jeweled bells, light symbols, necklaces, silk banners, flowers
蓋、金銀、真珠、車𤦲、馬瑙、琉璃、頗梨等種種寶物，如是等妙莊嚴具，是應供養塔，是名莊嚴塔法。
花香瓔珞法者，所應供養塔，花香、末香、涂香、花瓔珞、寶瓔珞，羅列然燈作眾伎樂，香涂墻壁分佈香奩，應布花香香油灑地，是名花香瓔珞法。
堅法者，比丘隨所住房，是中隨檀越分處應受供養，是名堅法。
堅堅法者，若檀越與比丘飲食並衣被，以是因緣故，舍離二事：數數食、別眾食，是名堅堅法。
粥法者，佛聽食八種粥：酥粥、油粥、胡麻粥、乳粥、小豆粥、摩沙豆粥、麻子粥、清粥，啜時不作聲，是名粥法。
啖法者，佛聽九種啖：根啖、莖啖、葉啖、磨啖、果啖、胡麻啖、石蜜啖、白蜜啖，啖時勿令大作聲，是名啖法。
含消法者，佛聽四種含消：酥、油、蜜、石蜜。比丘含是四含消時，應作是念：「我以治病因緣故含，不為美味。」是名含消法。
食法者，佛聽食五種食：飯、麨、糒、魚、肉。比丘食是食，應生厭心，為存身命故，念莫墮數數食、別眾食。又作是念：「受殘食想。」是名食法。
缽法者，佛聽畜二種缽：瓦缽、鐵缽。八種缽不應畜：金缽、銀缽、琉璃缽、摩尼缽、銅缽、白镴缽、木缽、石缽，是名缽法。
衣法者
【現代漢語翻譯】 現代漢語譯本 蓋子、金銀、珍珠、車渠（一種海貝）、瑪瑙、琉璃（一種有色玻璃）、頗梨（水晶）等各種寶物，像這些精妙莊嚴的器具，是應該用來供養佛塔的，這叫做莊嚴佛塔之法。 花香瓔珞之法，所應該供養佛塔的，有鮮花、香料、末香（香粉）、涂香（香膏）、花瓔珞（用鮮花串成的裝飾品）、寶瓔珞（用珠寶串成的裝飾品），排列燃燈，演奏各種樂器，用香塗抹墻壁，分佈香爐，應該鋪設鮮花，用香油灑地，這叫做花香瓔珞之法。 堅固之法，比丘（出家人）隨所居住的地方，在其中隨施主分配之處接受供養，這叫做堅固之法。 堅固之堅固之法，如果施主給予比丘飲食和衣物，因為這個因緣，捨棄兩種行為：頻繁地食用、離開大眾獨自食用，這叫做堅固之堅固之法。 粥之法，佛允許食用八種粥：酥粥（用酥油熬製的粥）、油粥（用油熬製的粥）、胡麻粥（用芝麻熬製的粥）、乳粥（用牛奶熬製的粥）、小豆粥（用紅豆熬製的粥）、摩沙豆粥（用綠豆熬製的粥）、麻子粥（用亞麻籽熬製的粥）、清粥（清水煮的粥），喝粥的時候不要發出聲音，這叫做粥之法。 啖之法，佛允許食用九種啖：根啖（食用植物的根）、莖啖（食用植物的莖）、葉啖（食用植物的葉）、磨啖（食用磨碎的食物）、果啖（食用果實）、胡麻啖（食用芝麻）、石蜜啖（食用冰糖）、白蜜啖（食用蜂蜜），食用的時候不要發出很大的聲音，這叫做啖之法。 含消之法，佛允許四種含消：酥（酥油）、油、蜜（蜂蜜）、石蜜（冰糖）。比丘含這些含消的時候，應該這樣想：『我是因為治療疾病的緣故才含的，不是爲了美味。』這叫做含消之法。 食之法，佛允許食用五種食物：飯、麨（炒麵）、糒（乾糧）、魚、肉。比丘食用這些食物，應該生起厭離之心，爲了維持生命，想著不要墮入頻繁食用、離開大眾獨自食用的過失。又這樣想：『接受剩餘的食物。』這叫做食之法。 缽之法，佛允許持有兩種缽：瓦缽、鐵缽。八種缽不應該持有：金缽、銀缽、琉璃缽（玻璃缽）、摩尼缽（寶珠缽）、銅缽、白镴缽（錫缽）、木缽、石缽，這叫做缽之法。 衣之法
【English Translation】 English version Canopies, gold, silver, pearls, carchera (a type of sea shell), agate, lapis lazuli (a type of colored glass), crystal, and various other treasures; such exquisite and adorned implements as these should be offered to stupas (Buddhist shrines); this is called the Dharma of Adorning Stupas. The Dharma of Flowers, Incense, and Garlands: What should be offered to stupas are flowers, incense, powdered incense, scented paste, flower garlands, jeweled garlands, arranging lamps, performing various musical instruments, applying incense to the walls, distributing incense burners, spreading flowers and sprinkling fragrant oil on the ground; this is called the Dharma of Flowers, Incense, and Garlands. The Dharma of Steadfastness: Bhikshus (monks) should accept offerings in whatever dwelling they reside, in whatever place the donors allocate; this is called the Dharma of Steadfastness. The Dharma of Steadfast Steadfastness: If donors give bhikshus food and clothing, because of this cause, they should abandon two practices: eating frequently and eating separately from the assembly; this is called the Dharma of Steadfast Steadfastness. The Dharma of Congee: The Buddha allows the consumption of eight types of congee: ghee congee (congee cooked with ghee), oil congee (congee cooked with oil), sesame congee (congee cooked with sesame), milk congee (congee cooked with milk), adzuki bean congee (congee cooked with adzuki beans), mash bean congee (congee cooked with mung beans), flaxseed congee (congee cooked with flaxseeds), and clear congee (congee cooked with water); one should not make noise while sipping congee; this is called the Dharma of Congee. The Dharma of Chewing: The Buddha allows the consumption of nine types of chewable foods: root chewables (eating roots of plants), stem chewables (eating stems of plants), leaf chewables (eating leaves of plants), ground chewables (eating ground foods), fruit chewables (eating fruits), sesame chewables (eating sesame), rock candy chewables (eating rock candy), white honey chewables (eating honey); one should not make loud noises while chewing; this is called the Dharma of Chewing. The Dharma of Dissolving: The Buddha allows four types of dissolving substances: ghee (clarified butter), oil, honey, and rock candy. When bhikshus dissolve these substances, they should think: 'I am dissolving this for the sake of healing illness, not for the sake of deliciousness.' This is called the Dharma of Dissolving. The Dharma of Eating: The Buddha allows the consumption of five types of food: rice, parched flour, dried provisions, fish, and meat. When bhikshus eat these foods, they should generate a sense of aversion, thinking of maintaining life and avoiding the faults of eating frequently and eating separately from the assembly. They should also think: 'I am accepting leftover food.' This is called the Dharma of Eating. The Dharma of Bowls: The Buddha allows the possession of two types of bowls: earthenware bowls and iron bowls. Eight types of bowls should not be possessed: gold bowls, silver bowls, lapis lazuli bowls (glass bowls), mani bowls (jewel bowls), copper bowls, pewter bowls (tin bowls), wooden bowls, and stone bowls; this is called the Dharma of Bowls. The Dharma of Robes
，七種衣不須作凈得自畜：僧伽梨、郁多羅僧、安陀會、雨浴衣、覆瘡衣、尼師壇，及余如法所用衣物，是名衣法。
尼師壇法者，佛聽畜尼師壇，為愛護臥具故，無尼師壇不應坐僧臥具上，是名尼師壇法。
針法者，佛聽畜二種針：銅針、鐵針，糠米鼻、小豆鼻、圓鼻，是名針法。
針筒法者，佛聽畜針筒，為愛護針、不令數失更求覓妨行道故，是名針筒法。
水瓶法者，佛聽畜水瓶，好凈潔畜，是名水瓶法。
常用水瓶法者，亦應凈潔畜水瓶水，蓋亦如是，是名常用水瓶法。
和上法者，諸比丘無和上則作諸弊惡，若病無人瞻視，是故佛聽有和上，和上當教化瞻視為汝說法。佛雖聽作和上，諸比丘不欲作和上，佛教令作和上，是名和上法。
共行弟子法者，所欲出行應白和上，行時應隨和上后供給所須，常隨逐不遠離，如法事中莫違逆意，一切所作皆應白和上，除大小便、囓齒木、禮佛法僧，是名共行弟子法。
阿阇梨法者，諸比丘無阿阇梨，作諸弊惡，若病無人瞻視，是故佛聽有阿阇梨，阿阇梨常教化瞻視為汝說法。佛雖聽作阿阇梨，諸比丘不欲作阿阇梨，佛教令作阿阇梨，是名阿阇梨法。
近行弟子法者，所欲出行應白阿阇梨，行時應隨阿阇梨后供
【現代漢語翻譯】 現代漢語譯本 七種衣服不需要特別製作就能自然獲得和使用：僧伽梨（Saṃghāṭī，大衣）、郁多羅僧（Uttarāsaṅga，上衣）、安陀會（Antarvāsa，內衣）、雨浴衣（洗澡時穿的衣服）、覆瘡衣（覆蓋瘡口的衣服）、尼師壇（Niṣīdana，坐具），以及其他如法使用的衣物，這些被稱為衣法。
尼師壇的使用方法是，佛允許比丘使用尼師壇，爲了保護臥具。沒有尼師壇，不應該坐在僧眾的臥具上，這被稱為尼師壇法。
針的使用方法是，佛允許比丘擁有兩種針：銅針和鐵針，針孔的形狀有糠米鼻、小豆鼻、圓鼻，這些被稱為針法。
針筒的使用方法是，佛允許比丘使用針筒，爲了保護針，避免頻繁丟失而需要尋找，妨礙修行，這被稱為針筒法。
水瓶的使用方法是，佛允許比丘使用水瓶，要保持乾淨整潔，這被稱為水瓶法。
常用水瓶的使用方法是，也要保持水瓶和瓶中水的乾淨，瓶蓋也要如此，這被稱為常用水瓶法。
和上（Upādhyāya，親教師）的規定是，如果比丘沒有和上，就會做出各種惡行，生病時也沒有人照顧。因此，佛允許有和上，和上應當教導、照顧比丘，併爲他們說法。即使佛允許設立和上，如果比丘不願意擔任和上，佛也會命令他們擔任，這被稱為和上法。
共行弟子（跟隨和上修行的弟子）的規定是，想要外出時應該稟告和上，行走時應該跟在和上身後，提供所需的幫助，經常跟隨不遠離，在如法的事情中不要違背和上的意願，一切行為都應該稟告和上，除了大小便、囓齒木（牙籤）、禮佛法僧，這被稱為共行弟子法。
阿阇梨（Ācārya，導師）的規定是，如果比丘沒有阿阇梨，就會做出各種惡行，生病時也沒有人照顧。因此，佛允許有阿阇梨，阿阇梨應當教導、照顧比丘，併爲他們說法。即使佛允許設立阿阇梨，如果比丘不願意擔任阿阇梨，佛也會命令他們擔任，這被稱為阿阇梨法。
近行弟子（跟隨阿阇梨修行的弟子）的規定是，想要外出時應該稟告阿阇梨，行走時應該跟在阿阇梨身後，提供
【English Translation】 English version Seven kinds of robes that do not need to be specially made but can be naturally acquired and used: Saṃghāṭī (outer robe), Uttarāsaṅga (upper robe), Antarvāsa (inner robe), rain bathing robe (robe worn during bathing), wound covering robe (robe to cover wounds), Niṣīdana (sitting cloth), and other robes used according to the Dharma. These are called the rules of robes.
The rule for Niṣīdana is that the Buddha allows monks to use Niṣīdana to protect bedding. Without a Niṣīdana, one should not sit on the bedding of the Sangha. This is called the rule of Niṣīdana.
The rule for needles is that the Buddha allows monks to have two kinds of needles: copper needles and iron needles. The shapes of the needle holes are like rice grain noses, small bean noses, and round noses. These are called the rules of needles.
The rule for needle cases is that the Buddha allows monks to use needle cases to protect needles, avoid frequent loss requiring searching, and prevent hindering practice. This is called the rule of needle cases.
The rule for water bottles is that the Buddha allows monks to use water bottles, which should be kept clean. This is called the rule of water bottles.
The rule for regularly used water bottles is that the water bottle and the water inside should also be kept clean, and the lid should be as well. This is called the rule for regularly used water bottles.
The rule for Upādhyāya (preceptor) is that if monks do not have an Upādhyāya, they will commit various evils, and when they are sick, no one will take care of them. Therefore, the Buddha allows for Upādhyāyas, who should teach, care for, and preach the Dharma to the monks. Even though the Buddha allows the establishment of Upādhyāyas, if monks are unwilling to serve as Upādhyāyas, the Buddha will order them to do so. This is called the rule of Upādhyāya.
The rule for co-practicing disciples (disciples who practice with the Upādhyāya) is that when wanting to go out, they should inform the Upādhyāya. When walking, they should follow behind the Upādhyāya, provide necessary assistance, constantly follow and not leave, and not go against the Upādhyāya's wishes in matters of Dharma. All actions should be reported to the Upādhyāya, except for urination, defecation, tooth cleaning sticks, and paying respects to the Buddha, Dharma, and Sangha. This is called the rule of co-practicing disciples.
The rule for Ācārya (teacher) is that if monks do not have an Ācārya, they will commit various evils, and when they are sick, no one will take care of them. Therefore, the Buddha allows for Ācāryas, who should teach, care for, and preach the Dharma to the monks. Even though the Buddha allows the establishment of Ācāryas, if monks are unwilling to serve as Ācāryas, the Buddha will order them to do so. This is called the rule of Ācārya.
The rule for closely attending disciples (disciples who practice with the Ācārya) is that when wanting to go out, they should inform the Ācārya. When walking, they should follow behind the Ācārya, provide
給所須，當隨逐不遠離，如法事中莫違逆意，一切所作皆應白阿阇梨，除大小便、囓齒木、禮佛法僧，是名近行弟子法。
和上阿阇梨共行近行弟子法者，和上阿阇梨，于共行近行弟子，應生兒子想。共行近行弟子，于和上阿阇梨，應生父想。汝等能如是者，於我法中增長善法，是名和上阿阇梨共行近行弟子法。
沙彌法者，佛聽沙彌極小乃至七歲能驅食上烏者，是名沙彌法。
依止法者，有一客比丘未滿五歲，日暮來入僧坊求依止，久而不得，迷悶躄地垂死。諸比丘以是事白佛，佛言：「從今日莫即日急求依止，聽一宿息已當求依止。」爾時諸比丘，不問好惡趣得依止，不能增長善法，佛言：「莫趣得依止，當觀是比丘能教化弟子令善不？如是觀察，具足功德者當求依止。若無具足功德者，當更求依止。」是名依止法。
與依止法者，比丘若滿十歲，應與他依止法。滿十歲鈍根不了，不應與他依止，是名與依止法。
受依止者，比丘應從座處起，偏袒著衣、脫革屣、胡跪曲身，兩手捉上座兩足，應三說求依止。是名受依止法。
舍依止法者，有五因緣舍依止：一、師波那禰；二、自舍住處去；三、反戒；四、舍此部到異部中；五、見本和上。是名舍依止法。
地法者，
【現代漢語翻譯】 現代漢語譯本： 供給所需，應當跟隨不遠離，在如法的事情中不要違背意願，一切所作都應該稟告阿阇梨（Acharya，導師），除了大小便、囓齒木（漱口用的木頭）、禮佛法僧，這叫做近行弟子法。 和尚（Upadhyaya，親教師）阿阇梨（Acharya，導師）共同遵守的近行弟子法是：和尚阿阇梨對於共同修行的近行弟子，應當生起如同對待兒子的想法。共同修行的近行弟子，對於和尚阿阇梨，應當生起如同對待父親的想法。你們如果能夠這樣做，在我的佛法中就能增長善法，這叫做和尚阿阇梨共同遵守的近行弟子法。 沙彌法是：佛允許沙彌（Sramanera，小沙彌）即使非常年幼，乃至七歲，能夠驅趕食物上的烏鴉，這就叫做沙彌法。 依止法是：有一位客比丘（Bhikkhu，比丘）未滿五歲，日暮時來到僧坊（Samgha-arama，僧院）請求依止，很久都沒有得到允許，感到迷茫困頓，癱倒在地，瀕臨死亡。眾比丘將此事稟告佛，佛說：『從今天起，不要立即急於尋求依止，允許他住宿一晚后再尋求依止。』當時眾比丘，不問好壞就隨便接受依止，不能增長善法，佛說：『不要隨便接受依止，應當觀察這位比丘能否教化弟子向善？』像這樣觀察，具備功德的人才應當尋求依止。如果沒有具備功德的人，應當更換尋求依止的對象。這叫做依止法。 給予依止法是：比丘如果滿了十歲，應該給予他人依止法。滿了十歲，如果是遲鈍愚笨不能明瞭事理的人，不應該給予他人依止，這叫做給予依止法。 接受依止的人，比丘應該從座位上起身，袒露右肩，脫掉鞋子，右膝著地，彎曲身體，雙手抓住上座（長老比丘）的雙腳，應該重複三次請求依止。這叫做接受依止法。 捨棄依止法有五種因緣：一、師父去世；二、自己捨棄住處離開；三、違犯戒律；四、捨棄這個部派到其他部派中去；五、見到原來的和尚（Upadhyaya，親教師）。這叫做捨棄依止法。 地法是：
【English Translation】 English version: Supplying what is needed, one should follow closely and not stay far away. In matters according to the Dharma, one should not go against their wishes. All actions should be reported to the Acharya (teacher), except for urination and defecation, the use of a tooth-cleaning stick, and paying respects to the Buddha, Dharma, and Sangha. This is called the Dharma of a close-attending disciple. The Dharma of a close-attending disciple shared by the Upadhyaya (preceptor) and Acharya (teacher) is this: The Upadhyaya and Acharya should regard the close-attending disciple who practices together as if he were their own son. The close-attending disciple who practices together should regard the Upadhyaya and Acharya as if they were their own father. If you can do this, you will increase good Dharma in my teachings. This is called the Dharma of a close-attending disciple shared by the Upadhyaya and Acharya. The Dharma of a Sramanera (novice monk) is this: The Buddha allows a Sramanera, even if very young, even as young as seven years old, to be able to drive away crows from food. This is called the Dharma of a Sramanera. The Dharma of dependence is this: There was a guest Bhikkhu (monk) who was not yet five years old. At dusk, he came to the Sangha-arama (monastery) seeking dependence, but he was not granted it for a long time. He became confused and collapsed on the ground, near death. The Bhikkhus reported this matter to the Buddha. The Buddha said, 'From today onward, do not rush to seek dependence immediately. Allow him to stay for one night, and then seek dependence.' At that time, the Bhikkhus accepted dependence without asking about good or bad qualities, and they were unable to increase good Dharma. The Buddha said, 'Do not casually accept dependence. You should observe whether this Bhikkhu can teach and transform disciples to be good.' Observe in this way, and seek dependence from those who possess complete merit. If there is no one with complete merit, then seek dependence from someone else.' This is called the Dharma of dependence. The Dharma of granting dependence is this: If a Bhikkhu is ten years old, he should grant the Dharma of dependence to others. If he is ten years old but dull and unable to understand, he should not grant dependence to others. This is called the Dharma of granting dependence. The one receiving dependence: A Bhikkhu should rise from his seat, expose his right shoulder, remove his shoes, kneel on his right knee, bend his body, and grasp the feet of the senior monk (elder Bhikkhu) with both hands. He should request dependence three times. This is called the Dharma of receiving dependence. There are five causes for abandoning dependence: 1. The teacher passes away; 2. One abandons one's dwelling place and leaves; 3. One violates the precepts; 4. One abandons this school and goes to another school; 5. One sees one's original Upadhyaya (preceptor). This is called the Dharma of abandoning dependence. The Dharma of the ground is:
隨應何地欲起塔僧坊，先應看是地中作，不妨行來處，樹林具足、水具足，晝夜靜寂，少蚊虻、少風、少熱、少諸毒蝎，如是觀察地起塔、僧坊。若不觀察是地，起塔僧坊者，治塔僧坊比丘得突吉羅。是名地法。
僧坊法者，佛聽諸僧坊中、溫室、講堂、樓閣、一重舍、尖頭舍、揵那舍，佛聽是諸坊舍眾僧畜，亦聽一人畜，是名僧坊法。
臥具法者，佛所聽諸比丘臥具，粗陛繩床、細陛繩床、氈褥、臥具、種種覆處。佛聽眾僧畜，亦聽一人畜，是名臥具法。
治塔僧坊法者，阿羅毗國諸塔僧坊毀壞，佛知已故問阿難：「是諸塔僧坊，何以故毀壞？」阿難言：「諸六群比丘欲治故，余比丘畏不敢治。」佛言：「此六群比丘所欲治塔僧坊，眾僧應羯磨與餘人治。」受羯磨比丘少多造手，或著一土墼，或以一束草或塞一孔，或塗地泥壁，或以牛糞塗地涂壁，如是少多作已言：「我更不欲作。」佛言：「如是人不應與作羯磨，若是比丘能大作功德修治者，應與治塔僧坊羯磨。」是名治塔僧坊法。
治塔僧坊人法者，若比丘欲新起塔、僧坊、新作臥具，佛言：「以是事故，僧應令十二歲悉舍餘事，當隨事大小，或十一歲、十歲、九歲、八歲、七歲、六歲、五歲、四歲、三、二、一歲，應舍餘事，但令壘
【現代漢語翻譯】 現代漢語譯本 隨應在何地想要建造佛塔或僧房，首先應當觀察這塊土地是否適合建造，不妨礙人們行走，樹林是否茂盛，水源是否充足，晝夜是否安靜，蚊蟲是否稀少，風是否小，是否不炎熱，是否有毒蝎等。像這樣觀察土地之後，再建造佛塔和僧房。如果不觀察土地就建造佛塔和僧房，管理佛塔和僧房的比丘會犯下突吉羅（Dukkata，輕罪）。這叫做土地的法則。
僧房的法則：佛允許在僧房中設定溫室、講堂、樓閣、單層房屋、尖頂房屋、揵那舍（Kuti，小屋）。佛允許這些房舍由僧眾共同擁有，也允許由個人擁有。這叫做僧房的法則。
臥具的法則：佛所允許比丘使用的臥具包括：粗繩床、細繩床、氈褥、臥具以及各種覆蓋物。佛允許僧眾共同擁有，也允許個人擁有。這叫做臥具的法則。
修繕佛塔和僧房的法則：阿羅毗國（Alavi，地名）的佛塔和僧房遭到毀壞，佛知道后問阿難（Ananda，佛陀的十大弟子之一）：「這些佛塔和僧房為什麼會毀壞？」阿難回答說：「因為六群比丘（Chabbaggiya，行為不端的比丘團體）想要修繕，其他比丘害怕，不敢修繕。」佛說：「這些六群比丘想要修繕的佛塔和僧房，僧眾應當通過羯磨（Kamma，僧團的議事程式）委託給其他人修繕。」接受羯磨的比丘稍微做一些工作，或者放上一塊土坯，或者放上一捆草，或者堵塞一個孔洞，或者用泥土塗抹地面或墻壁，或者用牛糞塗抹地面或墻壁，像這樣稍微做一些工作后就說：「我不想再做了。」佛說：「這樣的人不應當被授予修繕的羯磨。如果是能夠大量付出努力修繕的比丘，才應當被授予修繕佛塔和僧房的羯磨。」這叫做修繕佛塔和僧房的法則。
修繕佛塔和僧房的人的法則：如果有比丘想要新建佛塔、僧房、製作新的臥具，佛說：「因為這些事情，僧眾應當讓他用十二年的時間完全放下其他事務，根據事情的大小，或者用十一年、十年、九年、八年、七年、六年、五年、四年、三年、二年、一年，應當放下其他事務，只專注于修繕工作。
【English Translation】 English version Wherever one intends to build a stupa or a monastery, one should first observe the land to see if it is suitable for construction, if it does not obstruct people's passage, if the trees are lush, if the water source is sufficient, if it is quiet day and night, if there are few mosquitoes, if the wind is gentle, if it is not hot, and if there are no poisonous scorpions. After observing the land in this way, one can build a stupa and a monastery. If one builds a stupa and a monastery without observing the land, the bhikkhu (monk) who manages the stupa and monastery will commit a Dukkata (minor offense). This is called the law of the land.
The law of the monastery: The Buddha allows the establishment of greenhouses, lecture halls, pavilions, single-story houses, pointed-roof houses, and Kutis (small huts) in the monasteries. The Buddha allows these dwellings to be owned jointly by the Sangha (monastic community), and also allows them to be owned by individuals. This is called the law of the monastery.
The law of bedding: The bedding that the Buddha allows bhikkhus to use includes: coarse rope beds, fine rope beds, felt mats, bedding, and various coverings. The Buddha allows the Sangha to own them jointly, and also allows individuals to own them. This is called the law of bedding.
The law of repairing stupas and monasteries: The stupas and monasteries in Alavi (a place name) were destroyed. When the Buddha learned of this, he asked Ananda (one of the Buddha's ten great disciples): 'Why were these stupas and monasteries destroyed?' Ananda replied: 'Because the Chabbaggiya (a group of misbehaving bhikkhus) wanted to repair them, but the other bhikkhus were afraid and did not dare to repair them.' The Buddha said: 'The stupas and monasteries that these Chabbaggiya want to repair, the Sangha should, through Kamma (a formal act of the Sangha), entrust to others to repair.' The bhikkhu who accepts the Kamma does a little work, or puts down a mud brick, or puts down a bundle of grass, or plugs a hole, or smears the ground or walls with mud, or smears the ground or walls with cow dung. After doing a little work like this, he says: 'I don't want to do it anymore.' The Buddha said: 'Such a person should not be granted the Kamma of repairing. If it is a bhikkhu who can put in a lot of effort to repair, then he should be granted the Kamma of repairing stupas and monasteries.' This is called the law of repairing stupas and monasteries.
The law of the person repairing stupas and monasteries: If a bhikkhu wants to build a new stupa, monastery, or make new bedding, the Buddha said: 'Because of these things, the Sangha should let him spend twelve years completely putting aside other affairs, or, depending on the size of the task, eleven years, ten years, nine years, eight years, seven years, six years, five years, four years, three years, two years, or one year, he should put aside other affairs and focus only on the repair work.'
壁構架材木泥覆污飾。」是名治塔僧坊人法。
恭敬法者，隨上座次第，禮拜迎來送去，合掌曲身上座邊立，是名恭敬法。
澡豆法者，佛聽用小豆、大豆、摩沙豆、豍豆、胡豆屑、一梨梨頻陀等乾草屑，莫雜香作。除病人，余不聽用。若不索，檀越自與，隨意得用。是名澡豆法。
漿法者，佛聽八種漿等，比丘應飲：昭梨漿、莫梨漿、拘羅漿、舍梨漿、舍多漿、蒲桃漿、頗樓沙漿、梨漿，是八種漿等。以水作凈應飲，是名漿法。
藥法者，根藥、莖藥、葉藥、花葯、果藥，佛聽是藥草，亦聽眾僧畜，亦聽一人畜，是名藥法。
蘇毗羅漿法者，佛聽飲蘇毗羅漿，為冷病比丘故，如為舍利弗故聽飲，是名蘇毗羅漿法。
皮韋法者，若諸皮韋，比丘不應畜著不應坐，除富羅、除革屣、除富羅帶、革屣帶、除摩棧皮、鹿皮，及除革屣網紐，是名皮韋法。
革屣法者，佛聽二種革屣：一重革屣、破慢凈革屣。若雜色莊嚴革屣不應畜，是名革屣法。
支足法者，佛聽二種支足物：一者廁隥、二者支床腳物。八種支足物不聽用，是名支足法。
機法者，若動搖、若有聲、若莊嚴，如是機不應畜，是名機法。
杖法者，佛聽杖𥎞，若鐵、若銅，為堅牢故，上作樓環。
【現代漢語翻譯】 現代漢語譯本： 『壁構架材木泥覆污飾。』這被稱為治理佛塔和僧房的人應遵循的法規。
恭敬法：按照上座（資歷高的僧人）的順序，禮拜、迎接、送別，合掌彎腰站在上座旁邊，這被稱為恭敬法。
澡豆法：佛允許使用小豆、大豆、摩沙豆（一種豆類）、豍豆（野扁豆）、胡豆屑、一梨梨頻陀（一種草藥）等乾燥草藥屑，不要摻雜香料製作澡豆。除了病人，其餘人不可以使用。如果不主動索取，施主自己給予，可以隨意使用。這被稱為澡豆法。
漿法：佛允許八種漿等，比丘應該飲用：昭梨漿（芒果汁）、莫梨漿（無花果汁）、拘羅漿（棗汁）、舍梨漿（沙梨汁）、舍多漿（甘蔗汁）、蒲桃漿（葡萄汁）、頗樓沙漿（粗米漿）、梨漿，這是八種漿等。用水過濾乾淨后應該飲用，這被稱為漿法。
藥法：根藥、莖藥、葉藥、花葯、果藥，佛允許這些藥草，也允許眾僧儲藏，也允許一人儲藏，這被稱為藥法。
蘇毗羅漿法：佛允許飲用蘇毗羅漿，爲了患有寒癥的比丘，就像爲了舍利弗（Śāriputra）的緣故允許飲用一樣，這被稱為蘇毗羅漿法。
皮韋法：各種皮革製品，比丘不應該儲藏、穿著、不應該坐臥，除了富羅（鞋子）、革屣（多層鞋子）、富羅帶（鞋帶）、革屣帶（多層鞋帶）、摩棧皮（坐墊皮）、鹿皮，以及革屣網紐（鞋子上的網狀裝飾），這被稱為皮韋法。
革屣法：佛允許兩種革屣：單層革屣、破舊的革屣。如果是有雜色裝飾的革屣，不應該儲藏，這被稱為革屣法。
支足法：佛允許兩種支足物：一是廁隥（廁所的臺階）、二是支床腳物（支撐床腳的物品）。八種支足物不允許使用，這被稱為支足法。
機法：如果（某種機械裝置）會動搖、有聲音、有裝飾，這樣的機械裝置不應該儲藏，這被稱為機法。
杖法：佛允許使用手杖，如果是鐵或銅製的，爲了堅固，上面可以製作樓環（裝飾性的環）。
【English Translation】 English version: 'Wall construction, frame material, wood, mud covering, and dirt decorations.' This is called the Dharma for those who manage stupas and monasteries.
The Dharma of Reverence: According to the order of seniority of the senior monks (Thera), bowing, welcoming, seeing off, placing palms together, bending the body and standing beside the senior monk, this is called the Dharma of Reverence.
The Dharma of Soap Powder: The Buddha allows the use of small beans, large beans, Masha beans (a type of bean), Bili beans (wild lentils), ground broad beans, Ilīrībinda (a type of herb), and other dried herb powders, but do not mix in fragrances to make soap powder. Except for the sick, others are not allowed to use it. If not requested, and the donor gives it voluntarily, it can be used at will. This is called the Dharma of Soap Powder.
The Dharma of Juice: The Buddha allows eight kinds of juice, etc., which monks should drink: Jholī juice (mango juice), Molī juice (fig juice), Kola juice (date juice), Sālī juice (Sali rice juice), Sata juice (sugarcane juice), Potā juice (grape juice), Pharusa juice (coarse rice juice), and Lī juice, these are the eight kinds of juice, etc. It should be filtered with water and drunk, this is called the Dharma of Juice.
The Dharma of Medicine: Root medicine, stem medicine, leaf medicine, flower medicine, fruit medicine, the Buddha allows these medicinal herbs, and also allows the Sangha to store them, and also allows one person to store them, this is called the Dharma of Medicine.
The Dharma of Suvīra Juice: The Buddha allows the drinking of Suvīra juice, for the sake of monks with cold illnesses, just as it was allowed for the sake of Śāriputra, this is called the Dharma of Suvīra Juice.
The Dharma of Leather: Various leather items, monks should not store, wear, or sit on, except for Phulla (shoes), Kamsa (sandals), Phulla straps (shoe straps), Kamsa straps (sandal straps), Machana leather (seat cushion leather), deer skin, and Kamsa net ties (net-like decorations on shoes), this is called the Dharma of Leather.
The Dharma of Sandals: The Buddha allows two kinds of sandals: single-layered sandals, and worn-out sandals. If they are decorated with various colors, they should not be stored, this is called the Dharma of Sandals.
The Dharma of Supports: The Buddha allows two kinds of support items: one is the toilet step (toilet platform), and the other is the support for bed legs (items supporting the bed legs). Eight kinds of support items are not allowed to be used, this is called the Dharma of Supports.
The Dharma of Machines: If (a certain mechanical device) shakes, makes noise, or has decorations, such a mechanical device should not be stored, this is called the Dharma of Machines.
The Dharma of Staffs: The Buddha allows the use of staffs, if they are made of iron or copper, for the sake of sturdiness, decorative rings (loops) can be made on top.
又杖法者，佛在寒園林中住，多諸腹行毒蟲嚙諸比丘，佛言：「應作有聲杖驅遣毒蟲。」是名杖法。
杖囊法者，佛聽以絡囊盛杖，為愛護故，莫令破失更求覓妨行道故，是名杖囊法。
啖蒜法者，佛聽冷病比丘啖蒜，以藥和啖，如舍利弗等隨啖蒜法應行，是名啖蒜法。
剃刀法者，佛聽眾僧畜剃刀，一人亦畜，為剃鬚發故，是名剃刀法。
剃刀鞘法者，佛聽諸比丘畜剃刀鞘，為賞護，莫令失更求覓妨行道故。
戶鉤法者，佛聽畜戶鉤，為守護房舍，守護房舍故則守護自身，守護自身故則守護臥具，若鎖若戶橝鑐鑰等亦如是，是名戶鉤法。
乘法者，佛聽眼病諸比丘乘乘，如畢陵伽婆蹉，是名乘法。
蓋法者，不應捉蓋入白衣舍，除施蓋持入，是名蓋法。
扇法者，佛聽眾僧畜扇，一人亦畜，是名扇法。
拂法者，佛聽眾僧畜拂，一人亦畜，是名拂法。
鏡法者，比丘不應鏡中觀面，不應缽中水中自看面，除面上有瘡，是名鏡法。
治眼法者，有五種治眼物：黑物、青白物屑、草屑、華屑、果汁，佛言：「莫為端嚴故治眼。」為治眼病故，是名治眼法。
治眼籌法者，佛聽治眼籌法，以鐵作、銅作，貝、象牙、角、木、瓦作，是名治眼籌
【現代漢語翻譯】 現代漢語譯本 關於杖法，佛陀住在寒園林中時，許多腹行毒蟲叮咬比丘（bhiksu，佛教出家男眾），佛陀說：『應該製作有聲響的杖來驅趕毒蟲。』這稱為杖法。 關於杖囊法，佛陀允許用絡囊盛放杖，爲了愛護它，避免破損遺失，導致需要尋找而妨礙修行，這稱為杖囊法。 關於啖蒜法，佛陀允許患有冷病的比丘食用蒜，可以和藥物一起食用，如舍利弗（Sariputta，佛陀十大弟子之一，以智慧著稱）等，按照食用蒜的方法行事即可，這稱為啖蒜法。 關於剃刀法，佛陀允許僧眾擁有剃刀，一個人也可以擁有，爲了剃除鬚髮，這稱為剃刀法。 關於剃刀鞘法，佛陀允許比丘擁有剃刀鞘，爲了保護剃刀，避免遺失，導致需要尋找而妨礙修行。 關於戶鉤法，佛陀允許擁有戶鉤，爲了守護房舍，守護房舍就是守護自身，守護自身就是守護臥具，鎖、戶樞、門閂、鑰匙等也是如此，這稱為戶鉤法。 關於乘法，佛陀允許患有眼疾的比丘乘坐交通工具，如畢陵伽婆蹉（Pilindavaccha，佛陀弟子之一），這稱為乘法。 關於蓋法，不應該拿著傘蓋進入在家信徒的住所，除非是別人佈施的傘蓋才可以拿進去，這稱為蓋法。 關於扇法，佛陀允許僧眾擁有扇子，一個人也可以擁有，這稱為扇法。 關於拂法，佛陀允許僧眾擁有拂塵，一個人也可以擁有，這稱為拂法。 關於鏡法，比丘不應該在鏡子中照看自己的面容，不應該在缽或水中照看自己的面容，除非面部有瘡，這稱為鏡法。 關於治眼法，有五種治療眼睛的物品：黑色的東西、青白色的東西的粉末、草的粉末、花的粉末、果汁。佛陀說：『不要爲了美觀而治療眼睛。』而是爲了治療眼疾，這稱為治眼法。 關於治眼籌法，佛陀允許使用治眼籌，可以用鐵、銅、貝殼、象牙、角、木頭、瓦片製作，這稱為治眼籌法。
【English Translation】 English version Regarding the rule of the staff, when the Buddha was residing in the Cold Garden Grove, many creeping poisonous insects were biting the bhiksus (bhiksu, Buddhist monks). The Buddha said, 'A staff that makes noise should be made to drive away the poisonous insects.' This is called the rule of the staff. Regarding the rule of the staff bag, the Buddha allowed the use of a bag to hold the staff, for the sake of protecting it, to avoid damage or loss, which would lead to the need to search for it and hinder practice. This is called the rule of the staff bag. Regarding the rule of eating garlic, the Buddha allowed bhiksus suffering from cold sickness to eat garlic, which could be eaten with medicine. Like Sariputta (Sariputta, one of the Buddha's ten great disciples, known for his wisdom), one should act according to the method of eating garlic. This is called the rule of eating garlic. Regarding the rule of the razor, the Buddha allowed the Sangha (Sangha, Buddhist monastic community) to possess razors, and one person could also possess one, for the purpose of shaving the beard and hair. This is called the rule of the razor. Regarding the rule of the razor sheath, the Buddha allowed bhiksus to possess razor sheaths, in order to protect the razor, to avoid loss, which would lead to the need to search for it and hinder practice. Regarding the rule of the door hook, the Buddha allowed the possession of door hooks, in order to protect the dwelling. Protecting the dwelling is protecting oneself, and protecting oneself is protecting one's bedding. Locks, door pivots, latches, keys, and the like are also the same. This is called the rule of the door hook. Regarding the rule of riding, the Buddha allowed bhiksus suffering from eye disease to ride in vehicles, like Pilindavaccha (Pilindavaccha, one of the Buddha's disciples). This is called the rule of riding. Regarding the rule of the parasol, one should not take a parasol into the home of a layperson, unless it is a parasol that has been given as alms. This is called the rule of the parasol. Regarding the rule of the fan, the Buddha allowed the Sangha to possess fans, and one person could also possess one. This is called the rule of the fan. Regarding the rule of the whisk, the Buddha allowed the Sangha to possess whisks, and one person could also possess one. This is called the rule of the whisk. Regarding the rule of the mirror, a bhiksu should not look at his face in a mirror, nor should he look at his face in a bowl of water, unless there is a sore on his face. This is called the rule of the mirror. Regarding the rule of eye treatment, there are five kinds of things for treating the eyes: black things, powder of bluish-white things, powder of grass, powder of flowers, and fruit juice. The Buddha said, 'Do not treat the eyes for the sake of beauty.' But rather for the sake of treating eye disease. This is called the rule of eye treatment. Regarding the rule of the eye-treating probe, the Buddha allowed the use of eye-treating probes, which could be made of iron, copper, shell, ivory, horn, wood, or tile. This is called the rule of the eye-treating probe.
法。
盛眼藥籌物法者，是物應好賞護，莫令失更求覓妨行道，是名盛眼藥籌物法。
華香瓔珞法者，比丘自不得著，亦不應教他人著。若不乞而得，應隨意受已持供養佛塔及阿羅漢塔，是名花香瓔珞法。
歌舞伎樂法者，歌舞伎樂，比丘自不應往觀，亦不應教他往觀，是事一切不聽，是名歌舞伎樂法。
臥法者，無病比丘晝日不應臥，夜若然燭不應臥。若喜鼾眠，應起經行。若不能起，應屏處去，莫以是因緣惱亂餘人。是名臥法。
坐法者，比丘晝日若坐、若經行，以遮惱蓋法。晝日若坐、若經行，遮惱蓋已，初夜若坐、若經行，亦以遮惱蓋法。初夜若坐、若經行，遮惱蓋已至中夜，息故入房舍，四牒敷郁多羅僧、僧伽梨枕頭下，方脅著床累足，明相現前憶念起想。后夜早起，若坐、若經行，遮惱蓋法，是名坐法。
禪杖法者，佛聽法杖及安法杖處，為賞護、莫令失更求覓妨行道，是名禪杖法。
禪帶法者，佛聽腰病比丘畜禪帶，如為舍利弗故聽畜，是名禪帶法。
帶法者，佛聽三種帶：繩織帶、編帶、毳繩帶，是名帶法。
衣䩙帶法者，佛聽畜衣䩙帶，為攝衣令不墮落，應好賞護，莫令失更求覓妨行道故，是名衣䩙帶法。
抄系衣法者，除上高作
【現代漢語翻譯】 現代漢語譯本 法。
盛眼藥籌物法：這種物品應該好好珍惜保護，不要讓它丟失，以免需要重新尋找而妨礙修行，這叫做盛眼藥籌物法。
華香瓔珞法：比丘自己不能佩戴華麗的裝飾品，也不應該教唆他人佩戴。如果是不求自得的，應該隨意接受，然後用來供養佛塔以及阿羅漢塔，這叫做華香瓔珞法。
歌舞伎樂法：歌舞伎樂，比丘自己不應該前去觀看，也不應該教唆他人前去觀看，這件事一概不允許，這叫做歌舞伎樂法。
臥法：沒有疾病的比丘白天不應該睡覺，晚上如果點著燈也不應該睡覺。如果喜歡打鼾，應該起身經行。如果不能起身，應該到僻靜的地方去，不要因為這個原因而擾亂其他人。這叫做臥法。
坐法：比丘白天如果坐著或者經行，是爲了遮蔽煩惱。白天如果坐著或者經行，遮蔽煩惱之後，初夜如果坐著或者經行，也是爲了遮蔽煩惱。初夜如果坐著或者經行，遮蔽煩惱之後到中夜，爲了休息進入房舍，將四疊的郁多羅僧（uttarasaṅgha，上衣）、僧伽梨（saṃghāṭī，大衣）放在枕頭下，側身靠著床，雙腿交疊，在黎明將要到來的時候憶念覺醒。後半夜早起，如果坐著或者經行，也是爲了遮蔽煩惱，這叫做坐法。
禪杖法：佛允許使用法杖以及安放法杖的地方，爲了珍惜保護，不要讓它丟失，以免需要重新尋找而妨礙修行，這叫做禪杖法。
禪帶法：佛允許有腰病的比丘使用禪帶，就像爲了舍利弗（Śāriputra）的緣故允許使用一樣，這叫做禪帶法。
帶法：佛允許三種帶子：繩織帶、編帶、毳繩帶，這叫做帶法。
衣䩙帶法：佛允許使用衣䩙帶，爲了整理衣服使它不掉落，應該好好珍惜保護，不要讓它丟失，以免需要重新尋找而妨礙修行，這叫做衣䩙帶法。
抄系衣法：除了上面高高地製作之外
【English Translation】 English version The Dharma.
The Dharma of Preserving Eye Medicine and Utensils: These items should be well cherished and protected. Do not let them be lost, lest the need to seek them again hinders the practice of the path. This is called the Dharma of Preserving Eye Medicine and Utensils.
The Dharma of Flowers, Incense, and Garlands: A Bhikṣu (比丘, monk) should not adorn himself with them, nor should he teach others to do so. If they are obtained without asking, they should be accepted and used to make offerings to the Buddha Stupa (佛塔, Buddha's pagoda) and Arhat Stupa (阿羅漢塔, Arhat's pagoda). This is called the Dharma of Flowers, Incense, and Garlands.
The Dharma of Singing, Dancing, and Music: Bhikṣus should not go to watch singing, dancing, and music, nor should they teach others to go. These things are not allowed at all. This is called the Dharma of Singing, Dancing, and Music.
The Dharma of Lying Down: A Bhikṣu without illness should not sleep during the day, nor should he sleep at night with a lamp lit. If he likes to snore, he should get up and walk around. If he cannot get up, he should go to a secluded place, so as not to disturb others. This is called the Dharma of Lying Down.
The Dharma of Sitting: If a Bhikṣu sits or walks during the day, it is to block out the hindrances. If he sits or walks during the day, having blocked out the hindrances, he should also sit or walk during the first part of the night to block out the hindrances. If he sits or walks during the first part of the night, having blocked out the hindrances, he should enter his room in the middle of the night to rest, placing the four-folded Uttarasaṅgha (郁多羅僧, upper robe) and Saṃghāṭī (僧伽梨, outer robe) under his head as a pillow, lying on his side with his legs crossed, and remembering to awaken when the sign of dawn appears. He should get up early in the latter part of the night and sit or walk to block out the hindrances. This is called the Dharma of Sitting.
The Dharma of the Walking Stick: The Buddha allows the use of a walking stick and a place to put it, for the sake of cherishing and protecting it, so that it is not lost and the need to seek it again hinders the practice of the path. This is called the Dharma of the Walking Stick.
The Dharma of the Waistband: The Buddha allows Bhikṣus with back problems to use a waistband, just as he allowed it for the sake of Śāriputra (舍利弗). This is called the Dharma of the Waistband.
The Dharma of Belts: The Buddha allows three kinds of belts: woven rope belts, braided belts, and wool rope belts. This is called the Dharma of Belts.
The Dharma of the Robe-Tying Belt: The Buddha allows the use of a robe-tying belt to hold the robe in place so that it does not fall off. It should be well cherished and protected, so that it is not lost and the need to seek it again hinders the practice of the path. This is called the Dharma of the Robe-Tying Belt.
The Dharma of Gathering and Tying the Robe: Except for making the top part too high
，余時不應抄系，是名抄系衣法。
挑擲法者，佛聽挑擲作聲，為怨賊故，莫令著，余時不得作，是名挑擲法。
地法者，佛聽受地，為僧伽藍故，聽僧起坊舍故。
林者，林名眾樹。
事者，名斗亂、相言、讒謗、出罪過咎，共相憎、共相別離。如是于自身惡，亦令他惡，亦二惡故，不應作如是等種種衰惱事，一切不應作。
破僧有二種：破羯磨、破輪。破羯磨者，若諸比丘一界內別作布薩羯磨，是名破羯磨。破輪者，輪名八種聖道分，令人舍八聖道入邪道中，是名破輪，是名二種破僧。如是應看和上阿阇梨，看上座、中座、下座，如上所說法應學，如上所說法中亦應善知。(法部竟)
行法之初
行法者，擯比丘云何行？諸比丘應教擯比丘舍是惡事，擯比丘不應與他受具足戒、不應與他依止、不應畜沙彌，眾僧不應羯磨是人令教化比丘尼、若僧羯磨作教化比丘尼是人不應受，不應重犯所擯罪、又不應作相似罪、過本罪亦不應作，不應呵羯磨、不應呵作羯磨人、不應受不擯比丘禮拜、亦不應受起迎、不應受合掌曲身恭敬，不應受衣缽供養、不應受所敷臥具坐具供養、不應受洗足水供養、不應受拭足供養、不應受承足機、不應受按摩手足，不應出不擯比丘過罪、不應言不
【現代漢語翻譯】 現代漢語譯本： 抄系法，是指不應該在其他時間抄寫縫製衣物，這被稱為抄系衣法。 挑擲法，是指佛允許挑擲作聲，是爲了防止怨賊，不要讓他們穿走衣物，其他時間不可以這樣做，這被稱為挑擲法。 地法，是指佛允許接受土地，爲了僧伽藍（僧眾居住的園林）的緣故，允許僧眾建造房舍的緣故。 林，是指林就是指眾多的樹木。 事，是指爭鬥、爭吵、誹謗、揭發罪過，互相憎恨、互相離間。像這樣對自己不好，也讓別人不好，或者兩者都不好，不應該做這些種種衰敗煩惱的事情，一切都不應該做。 破僧有兩種：破羯磨（僧團的議事），破輪（佛法的正道）。破羯磨，是指如果各位比丘在一個界限內分別進行布薩羯磨（說戒儀式），這被稱為破羯磨。破輪，是指輪代表八種聖道分（八正道），使人捨棄八聖道進入邪道中，這被稱為破輪，這就是兩種破僧的行為。應該觀察和尚（親教師）阿阇梨（導師），觀察上座、中座、下座，像上面所說的法應該學習，像上面所說的法中也應該好好理解。 （法部完） 行法之初 行法，是指擯除比丘應該如何做？各位比丘應該教導被擯除的比丘捨棄這些惡事，被擯除的比丘不應該給他人授具足戒（成為正式比丘），不應該給他人依止（作為弟子的依靠），不應該蓄養沙彌（小和尚），僧眾不應該羯磨（通過僧團會議）這個人去教化比丘尼，如果僧團羯磨讓他去教化比丘尼，這個人不應該接受，不應該重犯被擯除的罪過，也不應該做相似的罪過，超過原本罪行的罪過也不應該做，不應該呵斥羯磨，不應該呵斥做羯磨的人，不應該接受沒有被擯除的比丘的禮拜，也不應該接受起立迎接，不應該接受合掌彎腰的恭敬，不應該接受衣缽的供養，不應該接受所鋪的臥具坐具的供養，不應該接受洗腳水的供養，不應該接受擦腳的供養，不應該接受承腳的矮凳，不應該接受**手腳，不應該揭發沒有被擯除的比丘的過錯，不應該說沒有被
【English Translation】 English version: 'Copying and sewing' (抄系) Dharma: One should not copy and sew robes at other times; this is called the 'copying and sewing' Dharma. 'Throwing' (挑擲) Dharma: The Buddha allowed making noise by throwing things to prevent robbers from taking the robes. This should not be done at other times; this is called the 'throwing' Dharma. 'Land' (地) Dharma: The Buddha allowed accepting land for the sake of the Sangharama (僧伽藍, monastery), allowing the Sangha to build dwellings. 'Forest' (林): 'Forest' refers to many trees. 'Affairs' (事): 'Affairs' refer to fighting, arguing, slandering, revealing faults, hating each other, and separating from each other. One should not engage in such actions that are bad for oneself, bad for others, or bad for both. All such causes of decline and trouble should not be done. Breaking the Sangha (破僧) has two types: breaking the Karma (羯磨, monastic procedures) and breaking the Wheel (輪, the path). Breaking the Karma means that if the Bhikshus (比丘, monks) perform separate Uposatha Karmas (布薩羯磨, confession and recitation of precepts) within the same boundary, this is called breaking the Karma. Breaking the Wheel means that the Wheel represents the eightfold noble path (八正道), causing people to abandon the eightfold noble path and enter into wrong paths; this is called breaking the Wheel. These are the two types of breaking the Sangha. One should observe the Upadhyaya (和上, preceptor) and Acharya (阿阇梨, teacher), observe the senior, middle, and junior monks. One should learn the Dharma as described above and understand it well. (End of the Dharma Section) Beginning of the Practice Dharma Practice Dharma: How should one deal with an expelled Bhikshu? The Bhikshus should teach the expelled Bhikshu to abandon these evil deeds. The expelled Bhikshu should not give full ordination (具足戒) to others, should not give reliance (依止) to others, and should not keep a Shramanera (沙彌, novice monk). The Sangha should not perform Karma (羯磨) to have this person teach Bhikshunis (比丘尼, nuns). If the Sangha performs Karma to have him teach Bhikshunis, this person should not accept it. He should not repeat the offense for which he was expelled, nor should he commit similar offenses, nor should he commit offenses greater than the original offense. He should not criticize the Karma, nor should he criticize the people who performed the Karma. He should not accept the bowing of Bhikshus who have not been expelled, nor should he accept being greeted, nor should he accept being respected with palms together and bowing. He should not accept offerings of robes and bowls, nor should he accept offerings of bedding and sitting mats, nor should he accept offerings of water for washing feet, nor should he accept offerings of foot wiping, nor should he accept footstools, nor should he accept ** hands and feet. He should not reveal the faults of Bhikshus who have not been expelled, nor should he say that those who have not been
擯比丘、不應共事。常行自折伏心、隨順諸比丘，應禮拜迎送種種供養。若不如是法行，盡形不得解擯。是名擯比丘行法。
種種不共住行法。云何種種不共住？有二種：一、自作不共住；二、眾僧羯磨作不共住。種種不共住比丘，不應與他受具足戒、不應與他依止、不應畜沙彌，眾僧不應羯磨令教化比丘尼、若僧羯磨作教化比丘尼不應受，不應起本所作種種不共住罪、亦不應犯相似罪、亦不應作過本罪，不應呵羯磨、亦不應呵作羯磨人、不應受不別住比丘禮拜、不應受起迎合掌曲身種種供養，不應受衣缽供養、不應受所敷坐具臥具供養、不應受洗足水承足機按摩手足等供養，不應出不別住比丘過罪、不應言不別住比丘、不應共事，僧不應羯磨作敷臥具人、若僧羯磨作不應受，僧羯磨作使沙彌人不應受、僧若羯磨不應作，僧若羯磨作使守園人不應受、僧若羯磨不應作，若僧羯磨作處分受請人不應受、若僧羯磨不應作，一切羯磨作典知眾事人不應受、若僧羯磨不應作。應折伏心行，莫犯諸比丘。若犯諸比丘，更增種種不共住。諸比丘應語是比丘言：「長老！當折伏噁心，下意除去瞋恨破憍慢。莫令眾僧合種種不共住罪驅汝去，處處皆不容汝，汝應在此眾僧中懺悔此罪，汝此罪此僧能解，余處僧不得解。」若是人聞
【現代漢語翻譯】 現代漢語譯本： 被擯的比丘不應該與他人共事。他應該經常約束自己的內心，順從其他的比丘，應該以禮拜、迎接和各種供養來對待他們。如果他不按照這些方法行事，即使到死也不會被解除擯罰。這被稱為被擯比丘的行法。
種種不共住的行法。什麼叫做種種不共住呢？有兩種：第一種是自己造成的不得共住；第二種是僧團通過羯磨（karma，佛教儀式）造成的不得共住。種種不共住的比丘，不應該為他人授具足戒，不應該允許他人依止自己，不應該收留沙彌（śrāmaṇera，佛教出家男子）。僧團不應該通過羯磨讓他去教化比丘尼（bhikṣuṇī，佛教出家女子），如果僧團通過羯磨讓他去教化比丘尼，他也不應該接受。不應該再犯原本導致種種不共住的罪行，也不應該犯類似的罪行，更不應該犯比原本罪行更嚴重的罪行。不應該批評羯磨，也不應該批評進行羯磨的人。不應該接受不別住比丘的禮拜，不應該接受他們的迎接、合掌和彎腰等各種供養。不應該接受他們的衣服和缽的供養，不應該接受他們提供的坐具和臥具的供養，不應該接受他們提供的洗腳水、承腳機、手和腳等的供養。不應該揭發不別住比丘的過失，不應該議論不別住比丘，不應該與他們共事。僧團不應該通過羯磨讓他做鋪設臥具的人，如果僧團通過羯磨讓他做，他也不應該接受。僧團通過羯磨讓他做使喚沙彌的人，他也不應該接受；如果僧團通過羯磨讓他做，他也不應該做。僧團如果通過羯磨讓他做看守園林的人，他也不應該接受；如果僧團通過羯磨讓他做，他也不應該做。如果僧團通過羯磨讓他做處分和接受邀請的人，他也不應該接受；如果僧團通過羯磨讓他做，他也不應該做。一切通過羯磨讓他做典知眾事的人，他都不應該接受；如果僧團通過羯磨讓他做，他都不應該做。他應該約束自己的內心，不要冒犯其他的比丘。如果冒犯了其他的比丘，就會增加種種不共住的懲罰。比丘們應該對這個比丘說：『長老！你應該約束你的噁心，放下你的傲慢，消除你的嗔恨。不要讓僧團聯合起來用種種不共住的罪名驅逐你，讓你到處都不被容納。你應該在這個僧團中懺悔你的罪過，你在這個僧團中所犯的罪過只有這個僧團才能解除，其他地方的僧團是無法解除的。』如果這個人聽了這些話
【English Translation】 English version: A censured Bhiksu (monk) should not associate with others. He should constantly subdue his own mind, be obedient to the other Bhiksus, and should treat them with prostrations, welcomes, and various offerings. If he does not act according to these principles, he will not be released from censure even until death. This is called the practice of a censured Bhiksu.
The practices of various forms of non-cohabitation. What are the various forms of non-cohabitation? There are two types: first, self-imposed non-cohabitation; second, non-cohabitation imposed by the Sangha (monastic community) through Karma (Buddhist ritual). A Bhiksu in various forms of non-cohabitation should not confer the full ordination (Upasampadā) on others, should not allow others to rely on him, and should not keep a Śrāmaṇera (novice monk). The Sangha should not, through Karma, assign him to teach Bhiksunis (nuns); if the Sangha assigns him to teach Bhiksunis through Karma, he should not accept it. He should not commit the original offenses that led to the various forms of non-cohabitation, nor should he commit similar offenses, nor should he commit offenses more serious than the original ones. He should not criticize the Karma, nor should he criticize those who perform the Karma. He should not accept prostrations from Bhiksus who are not in separate residence, nor should he accept their welcomes, joined palms, bowed bodies, and various offerings. He should not accept offerings of robes and bowls, nor should he accept offerings of sitting and sleeping mats, nor should he accept offerings of water for washing feet, footstools, hands, and feet. He should not reveal the faults of Bhiksus who are not in separate residence, should not discuss Bhiksus who are not in separate residence, and should not associate with them. The Sangha should not, through Karma, assign him to be the one who spreads out bedding; if the Sangha assigns him to do so through Karma, he should not accept it. If the Sangha assigns him to use Śrāmaṇeras through Karma, he should not accept it; if the Sangha assigns him to do so through Karma, he should not do it. If the Sangha assigns him to be the one who guards the garden through Karma, he should not accept it; if the Sangha assigns him to do so through Karma, he should not do it. If the Sangha assigns him to be the one who manages and accepts invitations through Karma, he should not accept it; if the Sangha assigns him to do so through Karma, he should not do it. He should not accept any Karma that assigns him to be the one who knows and manages the affairs of the Sangha; if the Sangha assigns him to do so through Karma, he should not do it. He should subdue his own mind and not offend the other Bhiksus. If he offends the other Bhiksus, the punishment of various forms of non-cohabitation will be increased. The Bhiksus should say to this Bhiksu: 'Elder! You should subdue your evil mind, humble yourself, and eliminate your anger and arrogance. Do not let the Sangha unite to expel you with the charge of various forms of non-cohabitation, so that you are not tolerated anywhere. You should confess your sins in this Sangha; the sins you have committed in this Sangha can only be absolved by this Sangha, and the Sanghas in other places cannot absolve them.' If this person hears these words
是語，心不折伏，當驅遣，如惡馬拔羈繫逸去。是名種種不共住比丘行法。
闥賴吒比丘行法雲何？有二十二法，當知是利根多聞？何等二十二？善知事起根本；善分別事相；善知事差別；善知事本末；善知事輕重；善知除滅事；善知滅事更不起；善知作事人有事人；有教敕力，能使人受力；有方便軟語力，亦能使人受；有自折伏力，亦能使人受；知慚愧、心不憍慢、無憍慢語，身口意業無所偏著；不隨愛行、不隨恚行、不隨怖行、不隨癡行。成就是二十二法能遏諍事，不依二伴黨求法求財，是名闥賴吒比丘行法。
實覓罪相行者，若比丘自言：「我有是罪。」后還言無。是比丘以白四羯磨，與實覓罪相廣作羯磨，如象首比丘。若比丘得是實覓罪相羯磨，是比丘亦不應與他受具足戒、不應與他依止、不應畜沙彌，眾僧不應羯磨令教化比丘尼、若僧羯磨作教化比丘尼不應受，不應起本所作罪、亦不應犯相似罪、亦不應作過本罪，不應呵羯磨、亦不應呵作羯磨人、不應受凈戒比丘禮拜、不應受起迎合掌曲身種種供養，不應受衣缽供養、不應受所敷坐具臥具供養，應受洗足水、承足機、按摩腰背手足等供養，不應出凈戒比丘過罪、不應言凈戒比丘。常行自折伏心，隨順諸比丘，應禮拜迎送種種供養。若不如是法
【現代漢語翻譯】 現代漢語譯本： 如果（比丘）是這樣說的，但內心卻沒有降伏，應當驅逐他，就像惡馬掙脫韁繩逃跑一樣。這叫做種種不與大眾共住的比丘行法。
闥賴吒（Tālīṭa，一種比丘的名稱）比丘的行法是怎樣的呢？有二十二種法，應當知道這是利根多聞（指智慧敏銳且博學多聞）的表現。是哪二十二種呢？善於瞭解事情發生的根本原因；善於分辨事情的表象；善於瞭解事情的差別；善於瞭解事情的本末；善於瞭解事情的輕重緩急；善於瞭解如何消除已經發生的事情；善於瞭解如何使已經消除的事情不再發生；善於瞭解做事情的人和有事情的人；有教導和命令的力量，能夠使人接受；有方便善巧的柔和言語的力量，也能使人接受；有自我折伏的力量，也能使人接受；知道慚愧，內心不驕慢，沒有驕慢的言語，身口意三業沒有偏頗執著；不隨順貪愛而行事，不隨順嗔恚而行事，不隨順恐懼而行事，不隨順愚癡而行事。成就這二十二種法，能夠阻止爭端發生，不依靠兩個同伴結黨營私，爲了求法或求財。這叫做闥賴吒比丘的行法。
對於尋找罪相的人，如果比丘自己說：『我有這個罪。』之後又說沒有。這樣的比丘，應當用白四羯磨（一種僧團的決議方式），為他進行尋找罪相的羯磨，就像象首（Ekaśṛṅga，人名）比丘一樣。如果比丘得到了這種尋找罪相的羯磨，這個比丘也不應當給他人授具足戒（正式成為比丘的戒律）、不應當允許他人依止（跟隨自己學習）、不應當畜養沙彌（未成年出家者），僧團不應當羯磨讓他去教化比丘尼（女性出家者），如果僧團羯磨讓他去教化比丘尼，他不應當接受，不應當再犯原本所犯的罪行，也不應當犯相似的罪行，也不應當犯超過原本罪行的罪行，不應當呵斥羯磨，也不應當呵斥進行羯磨的人，不應當接受受過清凈戒律的比丘的禮拜，不應當接受起立迎接、合掌、彎腰等種種供養，不應當接受衣服和缽的供養，不應當接受所鋪設的坐具和臥具的供養，應當接受洗腳水、承腳的幾案、擦拭腰背手腳等的供養，不應當揭露受過清凈戒律的比丘的過失，不應當說受過清凈戒律的比丘的壞話。應當常常進行自我折伏，隨順其他的比丘，應當以禮拜、迎接、贈送等種種方式進行供養。如果不如法……
【English Translation】 English version: If he speaks thus, but his mind is not subdued, he should be expelled, like a wicked horse breaking free from its reins and running away. This is called the practice of a Bhikṣu (Buddhist monk) who does not live in harmony with the community.
What is the practice of a Tālīṭa (name of a Bhikṣu) Bhikṣu? There are twenty-two dharmas (teachings or principles), which should be known as signs of sharp faculties and extensive learning. What are the twenty-two? Being skilled in understanding the root cause of events; being skilled in distinguishing the appearances of events; being skilled in understanding the differences of events; being skilled in understanding the beginning and end of events; being skilled in understanding the importance of events; being skilled in eliminating events that have occurred; being skilled in ensuring that eliminated events do not reoccur; being skilled in understanding the person who does things and the person who has things to do; having the power to teach and command, able to make people accept; having the power of skillful and gentle speech, also able to make people accept; having the power of self-subjugation, also able to make people accept; knowing shame, the mind is not arrogant, without arrogant speech, the actions of body, speech, and mind are without bias or attachment; not acting according to love, not acting according to anger, not acting according to fear, not acting according to delusion. Accomplishing these twenty-two dharmas, able to prevent disputes from arising, not relying on two companions to form factions for seeking the Dharma (Buddhist teachings) or wealth. This is called the practice of a Tālīṭa Bhikṣu.
Regarding one who seeks out faults, if a Bhikṣu says, 'I have this fault,' and later says he does not, this Bhikṣu should be subjected to a Bai Si Karma (formal procedure in the monastic community), and a Karma of seeking out faults should be performed extensively, like the Ekaśṛṅga (name of a Bhikṣu) Bhikṣu. If a Bhikṣu receives this Karma of seeking out faults, this Bhikṣu should not give full ordination (becoming a fully ordained Bhikṣu) to others, should not allow others to rely on him (for guidance), should not keep a Śrāmaṇera (novice monk), the Sangha (Buddhist community) should not perform a Karma to have him teach Bhikṣuṇīs (female monks), and if the Sangha performs a Karma to have him teach Bhikṣuṇīs, he should not accept it, he should not repeat the original offense, nor should he commit similar offenses, nor should he commit offenses exceeding the original offense, he should not criticize the Karma, nor should he criticize the person performing the Karma, he should not receive the prostrations of Bhikṣus who have taken pure precepts, he should not receive the various offerings of standing up to greet, joining palms, bowing, etc., he should not receive offerings of robes and bowls, he should not receive offerings of seats and bedding that have been laid out, he should receive water for washing feet, a footstool, and offerings for wiping the waist, back, hands, and feet, he should not reveal the faults of Bhikṣus who have taken pure precepts, he should not speak ill of Bhikṣus who have taken pure precepts. He should constantly practice self-subjugation, be compliant with other Bhikṣus, and should make offerings in various ways such as prostrations, greetings, and gifts. If it is not according to the Dharma...
行，盡形不得解是羯磨。是名實覓罪相比丘行法。
波羅夷與學沙彌行法者，若比丘作淫慾已，乃至彈指頃，不生覆藏心。眾僧以白四羯磨，還與是比丘學法，廣說如與難提，是名與學沙彌。大比丘戒一切應持，應在大比丘下行坐，應授大比丘飲食，自應從未受具戒人受飲食，得與大比丘同室再宿，自不得與未受大戒人過再宿。是與學沙彌，得作二羯磨：布薩羯磨、自恣羯磨。是與學沙彌，不得與眾僧足數作布薩及諸羯磨，是名波羅夷與學沙彌行法。
十誦律卷第五十六 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十七(第十誦之二)
後秦北印度三藏弗若多羅譯比尼誦行法之餘
僧上座法者，上座法若僧唱時、若打揵椎時，應疾到坐。坐已看上中下座，莫令失次，教令相近坐。應示相，若不覺，應彈指向。若彈指不覺，應語比坐，應徐徐軟語。若飲食時，上座應教一切等與，應待唱僧跋。一切眾僧應隨順上座，是名僧上座法。
僧坊上座法者，若僧坊破壞，是上座應自治、若使人治。若不見比丘，應推覓。若有病比丘，應看視問訊。若無看病人，應與看病人。若僧差看病人，是人不肯，應次第看。若是僧坊中僧應得利施，上座應一心勤作方便令不失。
【現代漢語翻譯】 現代漢語譯本： 行，盡形不得解是羯磨（karma，業）。這叫做尋找罪過的比丘行法。 波羅夷（pārājika，斷頭罪）與學沙彌（śrāmaṇera，沙彌）行法者，如果比丘做了淫慾之事，哪怕只是彈指一瞬間，沒有生起覆藏之心。僧團以白四羯磨（jñapti-caturtha-karma，四次宣告羯磨）的方式，讓他重新學習戒律，詳細的說法如同對待難提（Nandi）一樣，這叫做給予學沙彌的身份。大比丘（bhikṣu，比丘）的戒律一切都應當遵守，應當在大比丘之下行走坐臥，應當為大比丘提供飲食，自己應當不從沒有受過具足戒的人那裡接受飲食，可以和大比丘同住一室最多兩夜，自己不可以和沒有受過具足戒的人一起過夜超過兩夜。這種給予學沙彌身份的人，可以參與兩種羯磨：布薩羯磨（poṣadha-karma，說戒羯磨）、自恣羯磨（pravāraṇā-karma，自恣羯磨）。這種給予學沙彌身份的人，不可以算在僧團人數之內參與布薩以及各種羯磨，這叫做波羅夷與學沙彌行法。 十誦律卷第五十六 大正藏第 23 冊 No. 1435 十誦律 十誦律卷第五十七(第十誦之二) 後秦北印度三藏弗若多羅譯比尼誦行法之餘 僧上座法者，上座法若僧唱時、若打揵椎（ghanṭā，犍椎）時，應疾到坐。坐已看上中下座，莫令失次，教令相近坐。應示相，若不覺，應彈指向。若彈指不覺，應語比坐，應徐徐軟語。若飲食時，上座應教一切等與，應待唱僧跋。一切眾僧應隨順上座，是名僧上座法。 僧坊上座法者，若僧坊破壞，是上座應自治、若使人治。若不見比丘，應推覓。若有病比丘，應看視問訊。若無看病人，應與看病人。若僧差看病人，是人不肯，應次第看。若是僧坊中僧應得利施，上座應一心勤作方便令不失。
【English Translation】 English version: ' 行，盡形不得解是羯磨 ' (karma, action). This is called the practice of a bhikṣu (monk) who seeks faults. Regarding the practice of a 'pārājika' (defeat, expulsion) and a 'śrāmaṇera' (novice): If a bhikṣu commits an act of sexual intercourse, even for the duration of a finger snap, without concealing it, the Sangha (community) should, through a 'jñapti-caturtha-karma' (motion with three announcements), allow him to re-study the Dharma, as explained in detail regarding Nandi. This is called granting the status of a novice under probation. A great bhikṣu's precepts should all be upheld. He should walk and sit below the great bhikṣus, provide food for them, and not receive food from those who have not received full ordination. He may share a room with a great bhikṣu for up to two nights, but may not stay overnight with someone who has not received full ordination for more than two nights. One who is given the status of a novice under probation may participate in two 'karmas': the 'poṣadha-karma' (observance ceremony) and the 'pravāraṇā-karma' (invitation ceremony). However, such a novice may not be counted as part of the quorum for the 'poṣadha' and other 'karmas'. This is called the practice of a 'pārājika' and a novice under probation. Vinaya in Ten Recitations, Volume 56 Taisho Tripitaka, Volume 23, No. 1435, Vinaya in Ten Recitations Vinaya in Ten Recitations, Volume 57 (Second of the Tenth Recitation) Translated by Tripiṭaka Punyatara from Northern India of the Later Qin Dynasty, the remainder of the Vinaya Recitation Practice The Dharma of the Sangha Elder: In the Dharma of the Elder, when the Sangha announces or when the 'ghanṭā' (gong) is struck, one should quickly arrive and sit. After sitting, observe the senior, middle, and junior seats, ensuring no one is out of order, and instruct them to sit closer together. One should give signals; if they do not notice, one should snap one's fingers. If they do not notice the finger snap, one should speak to the person sitting next to them, speaking softly and gently. During meal times, the Elder should instruct everyone to share equally and wait for the Sangha's blessing to be announced. All members of the Sangha should follow the Elder's guidance. This is called the Dharma of the Sangha Elder. The Dharma of the Sangha Monastery Elder: If the Sangha monastery is damaged, the Elder should repair it himself or have someone else repair it. If a bhikṣu is missing, one should search for him. If there is a sick bhikṣu, one should visit and inquire about him. If there is no one to care for the sick, one should provide someone to care for him. If the Sangha appoints someone to care for the sick, and that person refuses, one should take turns caring for him. If the Sangha in the monastery is to receive offerings, the Elder should diligently make efforts to ensure they are not lost.
若得是利施物，應置隨所堪能比丘令分處。若僧坊中有所作事，上座應先自手作。是名僧坊上座法。
別房上座法者，是別房若毀壞，上座應自治、若使人治。若不見房中比丘，應推覓。若有病比丘。應看視問訊。若無看病人，應與看病人。若看病人不肯，別房中應次第看。若是別房中僧應得利施，上座應一心勤作方便令不失。若得是利施物，應置隨所堪能比丘令分處。若別房中有所作事，上座應先自手作。是名別房上座法。
阿藍者，僧伽藍。僧伽藍中種種制限，是制限若隨法，不自惱亦不惱他，是應受。若知制限失利，為自惱亦惱他，不應受，應余處去。若是比丘，自知有同見勢力能如法滅是惡制，當白眾僧滅。是名阿藍法。
林法者，林名叢樹。是林枝葉相接，面拘盧舍內，隨意不失衣，是名林法。
阿藍者，僧伽藍。僧伽藍中多諸別房，別房中有種種制限，是制限若隨法，不為自惡亦不為他惡，是應受。若知是制限失利，為自惡亦他惡，不應受，應余處去。若是比丘，自知有同見勢力，能如法滅是惡制，當白眾滅。是名別房法。
房舍法者，若比丘隨所住房舍，應掃灑泥塗曬治臥具。若有垢應浣。若欲出行，應還僧臥具閉戶下鑰。是名房舍法。
臥具法者，若比丘著僧
【現代漢語翻譯】 現代漢語譯本：如果獲得了利益施捨之物，應該安排有能力的比丘來分發處理。如果僧伽藍（Sangharama，僧院）中有需要做的事情，上座（長老）應該首先親自動手去做。這被稱為僧伽藍上座之法。
別房上座之法是，如果別房（獨立的房間或住所）損壞了，上座應該自己修理，或者安排人去修理。如果看不到房間里的比丘，應該尋找。如果有生病的比丘，應該看望問候。如果沒有照顧病人的人，應該安排人去照顧。如果照顧病人的人不願意，別房中的比丘應該輪流照顧。如果是別房中的僧眾應該得到的利益施捨，上座應該一心勤勉地想辦法不讓它丟失。如果獲得了利益施捨之物，應該安排有能力的比丘來分發處理。如果別房中有需要做的事情，上座應該首先親自動手去做。這被稱為別房上座之法。
阿藍（Aranya，蘭若）指的是僧伽藍（Sangharama，僧院）。僧伽藍中有各種各樣的限制，如果這些限制是符合佛法的，不給自己帶來煩惱，也不給他人帶來煩惱，就應該接受。如果知道這些限制會帶來損失，給自己帶來煩惱，也給他人帶來煩惱，就不應該接受，應該去其他地方。如果有比丘，自己知道有共同見解的力量，能夠如法地消除這些惡劣的限制，就應該告知僧眾來消除它。這被稱為阿藍之法。
林法指的是，林（森林）被稱為叢樹。如果是樹枝樹葉相互連線的森林，在拘盧舍（krosa，古印度長度單位）的範圍內，可以隨意地不丟失衣服，這被稱為林法。
阿藍（Aranya，蘭若）指的是僧伽藍（Sangharama，僧院）。僧伽藍中有很多獨立的房間，這些房間中有各種各樣的限制，如果這些限制是符合佛法的，不為自己帶來惡果，也不為他人帶來惡果，就應該接受。如果知道這些限制會帶來損失，為自己帶來惡果，也為他人帶來惡果，就不應該接受，應該去其他地方。如果有比丘，自己知道有共同見解的力量，能夠如法地消除這些惡劣的限制，就應該告知僧眾來消除它。這被稱為別房之法。
房舍之法是，如果比丘住在任何房舍里，應該打掃、涂泥、晾曬整理臥具。如果有污垢，應該清洗。如果想要外出，應該把僧眾的臥具還回去，關好門並上鎖。這被稱為房舍之法。
臥具之法是，如果比丘穿著僧
【English Translation】 English version: If beneficial offerings are obtained, they should be assigned to a capable Bhikkhu (monk) to distribute. If there is work to be done in the Sangharama (monastery), the Thera (elder) should first do it himself. This is called the Thera's practice for the Sangharama.
The Thera's practice for a separate dwelling is that if the separate dwelling is damaged, the Thera should repair it himself or have someone else repair it. If the Bhikkhu in the dwelling is not seen, he should be searched for. If there is a sick Bhikkhu, he should be visited and inquired after. If there is no one to care for the sick person, someone should be assigned to care for him. If the caregiver is unwilling, the Bhikkhus in the separate dwelling should take turns caring for him. If the Sangha (community) in the separate dwelling is to receive beneficial offerings, the Thera should diligently make efforts to ensure that they are not lost. If beneficial offerings are obtained, they should be assigned to a capable Bhikkhu to distribute. If there is work to be done in the separate dwelling, the Thera should first do it himself. This is called the Thera's practice for a separate dwelling.
Aranya (secluded place) refers to the Sangharama (monastery). In the Sangharama, there are various restrictions. If these restrictions are in accordance with the Dharma (teachings), and do not cause trouble for oneself or others, they should be accepted. If it is known that the restrictions are detrimental, causing trouble for oneself or others, they should not be accepted, and one should go elsewhere. If a Bhikkhu knows that he has the power of shared understanding to lawfully eliminate these bad restrictions, he should inform the Sangha to eliminate them. This is called the Aranya practice.
The forest practice refers to the forest called a cluster of trees. If it is a forest where the branches and leaves are connected, within a krosa (ancient Indian unit of distance), one can freely not lose one's robes. This is called the forest practice.
Aranya (secluded place) refers to the Sangharama (monastery). In the Sangharama, there are many separate dwellings, and in these separate dwellings, there are various restrictions. If these restrictions are in accordance with the Dharma (teachings), and do not cause harm to oneself or others, they should be accepted. If it is known that these restrictions are detrimental, causing harm to oneself or others, they should not be accepted, and one should go elsewhere. If a Bhikkhu knows that he has the power of shared understanding to lawfully eliminate these bad restrictions, he should inform the Sangha to eliminate them. This is called the practice for separate dwellings.
The practice for dwellings is that if a Bhikkhu lives in any dwelling, he should sweep, plaster with mud, and sun and arrange the bedding. If there is dirt, it should be washed. If one wants to go out, one should return the Sangha's bedding, close the door, and lock it. This is called the practice for dwellings.
The practice for bedding is that if a Bhikkhu wears the Sangha's
臥具，得出僧坊門外四十九尋，不得過。若過，至地了時，得突吉羅。
戶法者，戶名出入處，若打戶時不應大打，若開戶時不得大排，若閉戶時當徐徐。入出戶時亦應安徐一心，莫令衣摩戶兩邊。是名戶法。
向法者，應施橝，去時當閉，為守護僧房亦守護自身故，是名向法。
空僧坊法者，比丘若入空僧坊，應掃灑令凈，是中若有器物，應洗者當凈洗著覆處。若有凈人，當令卻僧坊中草。若無凈人，比丘如法應作者當作。不應空僧房中直出入。是名空僧房法。
缽法者，比丘應看缽如自眼，不應置地、不應置石上、不應置高處、不應置屋溜處、不應置墻頭、不應置大小便處及洗大小便處、不應持入浴室、不應以雜沙牛屎洗，若未乾不應舉，亦不得令太乾。不應故破、不得輕用，應好賞護，勿令破失，以更求因緣故妨行道。是名缽法。
衣法者，當賞護衣如自皮，若著僧伽梨，不得捉持瓦石泥土草木等，不應以青黃等色涂染。若著僧伽梨，不應掃灑塗地、不應以足躡、不應敷坐、不應敷臥、不應襯身著僧伽梨，隨僧伽梨法應用。郁多羅僧，隨郁多羅僧法應用。安陀會，隨安陀會法應用。是三衣應用凈染壞色畜，五種純色不應著，余異色點及納衣。若比丘貧少衣，不能得割截衣，應衣
【現代漢語翻譯】 現代漢語譯本 臥具（睡覺用的鋪蓋），放置的地點距離僧房門外四十九尋（古代長度單位，約八尺），不得超過這個距離。如果超過了，臥具落地的時候，會犯突吉羅（輕罪）。
戶法（關於門的使用規定），戶指的是出入的地方，敲門的時候不應該大聲敲打，開門的時候不得用力推開，關門的時候應當慢慢地關。進出房門的時候也應該安靜緩慢，一心專注，不要讓衣服摩擦到門的兩邊。這叫做戶法。
向法（關於放置掃帚的規定），應該放置掃帚，離開的時候應當把掃帚收起來，爲了守護僧房，也是爲了守護自身，這叫做向法。
空僧坊法（關於空置僧房的規定），比丘如果進入空置的僧房，應當打掃乾淨，如果裡面有器物，應該清洗的就清洗乾淨，放在遮蓋的地方。如果有凈人（負責清潔的人），應當讓他清除僧房中的雜草。如果沒有凈人，比丘應當如法地自己做這些事情。不應該在空置的僧房中隨意出入。這叫做空僧房法。
缽法（關於缽的使用規定），比丘應當愛護缽如同自己的眼睛，不應該把缽放在地上，不應該放在石頭上，不應該放在高處，不應該放在屋檐下，不應該放在墻頭上，不應該放在大小便的地方以及清洗大小便的地方，不應該拿著缽進入浴室，不應該用雜沙或者牛糞來洗缽，如果缽還沒有干，不應該拿起，也不要讓缽太乾。不應該故意打破缽，不得輕率地使用缽，應當好好地愛護，不要讓它破損遺失，因為爲了重新獲得缽會產生因緣，妨礙修行。這叫做缽法。
衣法（關於僧衣的規定），應當愛護僧衣如同自己的面板，如果穿著僧伽梨（大衣），不得用它來拿瓦片、石頭、泥土、草木等，不應該用青色、黃色等顏色來涂染。如果穿著僧伽梨，不應該用它來掃地、塗地，不應該用腳踩踏，不應該鋪開坐，不應該鋪開睡覺，不應該用僧伽梨來襯托身體，應當按照僧伽梨的規定來使用。郁多羅僧（上衣），應當按照郁多羅僧的規定來使用。安陀會（中衣），應當按照安陀會的規定來使用。這三衣應當使用乾淨的、染色過的、壞色的布料縫製，五種純正的顏色不應該穿，可以使用其他不同的顏色點綴以及用碎布縫製的衣服。如果比丘貧窮缺少衣服，不能得到割截過的布料，應該...
【English Translation】 English version Bedding should be placed forty-nine yojana (an ancient Indian unit of distance, approximately eight li) outside the gate of the sangharama (monastery), and should not exceed this distance. If it exceeds this distance, when the bedding touches the ground, a dukkhata (minor offense) is committed.
The rules for doors: 'Door' refers to the place of entry and exit. When knocking on a door, one should not knock loudly. When opening a door, one should not push it open forcefully. When closing a door, one should close it slowly. When entering or exiting a door, one should also be calm and focused, being mindful not to let one's robes rub against the sides of the door. This is called the rule for doors.
The rules for brooms: Brooms should be placed properly, and when leaving, they should be put away, for the sake of protecting the sangharama (monastery) and also protecting oneself. This is called the rule for brooms.
The rules for empty sangharama (monastery): If a bhikkhu (monk) enters an empty sangharama (monastery), he should sweep and clean it. If there are utensils inside, those that should be washed should be washed clean and placed in a covered area. If there is a kappiya-karaka (attendant), he should be instructed to remove the grass from the sangharama (monastery). If there is no kappiya-karaka (attendant), the bhikkhu (monk) should do what needs to be done according to the rules. One should not casually enter and exit an empty sangharama (monastery). This is called the rule for empty sangharama (monastery).
The rules for the alms bowl: A bhikkhu (monk) should regard his alms bowl as his own eyes. It should not be placed on the ground, not on a stone, not in a high place, not under the eaves, not on a wall, not in a place for urination or defecation or a place for washing after urination or defecation, not taken into the bathroom, and not washed with mixed sand or cow dung. If it is not dry, it should not be picked up, and it should not be allowed to become too dry. It should not be deliberately broken, and it should not be used carelessly. It should be well protected, lest it be broken or lost, because seeking another bowl will create causes and conditions that hinder the practice of the path. This is called the rule for the alms bowl.
The rules for robes: One should cherish one's robes as one's own skin. When wearing the sanghati (outer robe), one should not use it to carry tiles, stones, mud, soil, wood, or the like, and it should not be dyed with colors such as blue or yellow. When wearing the sanghati (outer robe), one should not use it to sweep or paint the ground, not step on it with one's feet, not spread it out to sit on, not spread it out to sleep on, and not use the sanghati (outer robe) to support the body. The uttarasanga (upper robe) should be used according to the rules for the uttarasanga (upper robe). The antarvasaka (inner robe) should be used according to the rules for the antarvasaka (inner robe). These three robes should be made of clean, dyed, and patched cloth. The five pure colors should not be worn, but other different colored patches and robes made of rags may be used. If a bhikkhu (monk) is poor and lacks robes and cannot obtain cut cloth, he should...
上安葉，若五、若七、若九、若十一、若十三、若十五、若過十五；若能得，應割截作僧伽梨、郁多羅僧、安陀會。是名衣法。
尼師壇法者，比丘不應受單尼師壇，先受尼師壇不應離。若舍，得突吉羅。是名尼師壇法。
針法者，如上說。
針筒法者，佛聽畜針筒，為安針故。比丘當賞護，莫令失，更求覓妨行道故。破戒無慚愧沙彌不應令舉。是名針筒法。
凈水瓶法、常用水瓶法，亦如上說。
粥法者，有五利益故聽啜粥：除饑、除渴、下氣、除臍下冷、消熟藏中生者，是名粥法。
食法者，比丘食五食時應觀，是食難求得、難成辦；當觀入口在生藏熟藏；若出時由是食因緣故，起種種煩惱罪業受苦果報。是名食法。
食處法者，比丘若到食處，應默然一心凈持威儀，能起他凈心，當徐入徐坐，是名食處法。
與食法者，比丘未受食，不應與他。先受已，后當與他。阿誰應與？若父、若母、若與閉系人、若與急須食人、若妊娠女人來，應正觀當少多與；畜生應與一口。是名與食法。
乞食法者，比丘應一心從檀越受食，莫散亂心，勿觀好惡，應生不凈想，是名乞食法。
乞食人法者，如雜部中廣說。
乞食持來法者，當一心持食，莫令散失
【現代漢語翻譯】 現代漢語譯本 縫補衣服的方法：如果得到五條、七條、九條、十一條、十三條、十五條布片，或者超過十五條的布片，如果能夠得到，應該裁剪縫製成僧伽梨（Samghati，大衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasaka，內衣）。這稱為衣法。
尼師壇（Nisidana，坐具）的規定：比丘不應該只接受一個尼師壇，已經接受的尼師壇不應該丟棄。如果捨棄，會犯突吉羅（Dukkata，惡作罪）。這稱為尼師壇法。
針的規定：如上所述。
針筒的規定：佛允許持有針筒，爲了安放針。比丘應當愛護，不要遺失，以免爲了尋找而妨礙修行。不應該讓破戒、無慚愧的沙彌拿走。這稱為針筒法。
凈水瓶和常用水瓶的規定，也如上所述。
粥的規定：因為有五種利益所以允許喝粥：消除飢餓、消除口渴、順氣、消除臍下寒冷、消化藏中未消化的食物。這稱為粥法。
食物的規定：比丘在吃五種食物時應該觀察，這些食物難以獲得、難以準備；應當觀察食物進入口中，經過生藏和熟藏；如果排出時，因為這些食物的緣故，會產生種種煩惱罪業，承受痛苦的果報。這稱為食法。
用餐地點的規定：比丘如果到達用餐地點，應當默然一心，保持威儀，能夠引起他人的清凈心，應當緩慢進入，緩慢就坐。這稱為食處法。
給予食物的規定：比丘在沒有接受食物之前，不應該給他人。先接受之後，再給予他人。應該給誰呢？如果父母、如果給被囚禁的人、如果給急需食物的人、如果懷孕的婦女來，應該正確觀察，給予少量或大量；對於畜生，應該給一口。這稱為與食法。
乞食的規定：比丘應該一心從施主那裡接受食物，不要散亂心，不要觀察好壞，應該生起不凈觀想。這稱為乞食法。
乞食人的規定：如雜部中廣泛說明。
乞食帶回食物的規定：應當一心拿著食物，不要讓它散失。
【English Translation】 English version The rule for robes: If one obtains five, seven, nine, eleven, thirteen, fifteen, or more than fifteen pieces of cloth; if one can obtain them, one should cut and sew them into a Samghati (outer robe), an Uttarasanga (upper robe), and an Antarvasaka (inner robe). This is called the rule for robes.
The rule for the Nisidana (sitting cloth): A Bhikshu should not accept a single Nisidana, and should not discard a Nisidana once accepted. If one discards it, one commits a Dukkata (wrongdoing). This is called the rule for the Nisidana.
The rule for needles: As described above.
The rule for needle cases: The Buddha allows the keeping of needle cases, for the sake of storing needles. A Bhikshu should cherish and protect it, and not lose it, lest searching for it hinders practice. A Shramanera (novice) who is immoral and shameless should not be allowed to take it. This is called the rule for needle cases.
The rules for water-filtering bottles and water bottles for daily use are also as described above.
The rule for porridge: Porridge is allowed to be consumed because it has five benefits: it eliminates hunger, eliminates thirst, promotes the downward flow of gas, eliminates cold below the navel, and digests undigested food in the stomach. This is called the rule for porridge.
The rule for food: When a Bhikshu consumes the five kinds of food, one should contemplate that this food is difficult to obtain and difficult to prepare; one should contemplate the food entering the mouth, passing through the raw and cooked stomach; if it is expelled, because of this food, various afflictions, sinful deeds, and painful consequences arise. This is called the rule for food.
The rule for the place of eating: If a Bhikshu arrives at the place of eating, one should be silent and single-minded, maintaining proper conduct, able to inspire pure thoughts in others, and should enter slowly and sit down slowly. This is called the rule for the place of eating.
The rule for giving food: A Bhikshu should not give food to others before receiving it oneself. After receiving it, then one should give it to others. To whom should one give it? If it is one's parents, if it is to a person who is imprisoned, if it is to a person who urgently needs food, if a pregnant woman comes, one should observe carefully and give a small or large amount; to animals, one should give a mouthful. This is called the rule for giving food.
The rule for begging for food: A Bhikshu should single-mindedly receive food from donors, not with a distracted mind, not observing whether it is good or bad, and should generate impure thoughts. This is called the rule for begging for food.
The rule for the person begging for food: As described extensively in the miscellaneous section.
The rule for bringing back food obtained by begging: One should carry the food single-mindedly, not letting it be scattered.
，勿觀好惡。應觀時節早晚持食來。是名乞食持來法。
阿蘭若法者，阿蘭若比丘應常一心先問訊人，喜心和視共語，舍離顰蹙，贊言善來，應畜火及火爐，少多辦食及食器，常畜水及水器，洗足水器常令有水，凈澡罐廁澡罐中亦應令有水。應善知道徑，善知日數、善知夜、善知夜分、善知星宿，讀誦星宿經，善知修妒路、比尼、阿毗曇。若善知初禪、二、三、四禪，應善知須陀洹、斯陀含、阿那含、阿羅漢果。若不能得修學，當問知當讀誦，不應畜日愛珠、月愛珠，應畜法杖。所畜物皆隨順道，如《俱尼舍經》廣說。是名阿蘭若法。
阿蘭若上座法者，若諸比丘出界，阿蘭若上座應善教化下座比丘，應為說阿蘭若法示教利喜，諸下座比丘應隨上座教行。若諸居士至阿蘭若處，應為說甚深法，應示正道邪道，應說知見。若諸居士去者善，若不去，少多與食，應作是言：「我唯有是食。」是名阿蘭若上座法。
近聚落住法者，近聚落住比丘，應常一心先問訊人，喜心和視共語，舍離顰蹙，贊言善來。應畜火及火爐，少多辦食及食器，常畜水及水器，洗足水器常令有水，凈澡罐廁澡罐中亦應令有水。應善知道徑，善知日數、善知夜、善知夜分、善知星宿，讀誦星宿經，善知誦修妒路、毗尼、阿毗曇，善
【現代漢語翻譯】 現代漢語譯本： 不要觀察喜歡或厭惡。應當觀察時節早晚，按時乞食。這叫做乞食持來法。
阿蘭若法（Aranya-dharma，森林修行法）是指，阿蘭若比丘（Aranya-bhikkhu，森林比丘）應當經常一心一意地先問候他人，以歡喜的心情和藹地與人交談，捨棄皺眉不悅的神色，讚歎說『善來』（歡迎）。應當備有火和火爐，少量或多量地準備食物和食器，經常備有水和水器，洗腳的水器要經常保持有水，凈澡罐和廁澡罐中也應當保持有水。應當熟悉道路，熟悉日數、黑夜、夜間時分，熟悉星宿，讀誦星宿經，熟悉修妒路（Sutra，經）、比尼（Vinaya，律）、阿毗曇（Abhidhamma，論）。如果熟悉初禪、二禪、三禪、四禪，應當熟悉須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢果（Arhat，無學果）。如果不能修學，應當請教學習，應當讀誦，不應當持有日愛珠、月愛珠，應當持有法杖。所持有的物品都應當隨順於道，如《俱尼舍經》（Kutadanta Sutta）中詳細所說。這叫做阿蘭若法。
阿蘭若上座法（Aranya-thera-dharma，森林長老法）是指，如果各位比丘走出界限，阿蘭若上座（Aranya-thera，森林長老）應當善於教化下座比丘，應當為他們宣說阿蘭若法，開示教導，使他們受益和歡喜，各位下座比丘應當隨從上座的教導而行。如果有居士來到阿蘭若處，應當為他們宣說甚深法，應當指示正道和邪道，應當宣說知見。如果各位居士要離開，那是好的，如果不離開，少量或多量地給予食物，應當這樣說：『我只有這些食物。』這叫做阿蘭若上座法。
近聚落住法（Village-dwelling dharma，居住在村落附近的修行法）是指，居住在村落附近的比丘，應當經常一心一意地先問候他人，以歡喜的心情和藹地與人交談，捨棄皺眉不悅的神色，讚歎說『善來』（歡迎）。應當備有火和火爐，少量或多量地準備食物和食器，經常備有水和水器，洗腳的水器要經常保持有水，凈澡罐和廁澡罐中也應當保持有水。應當熟悉道路，熟悉日數、黑夜、夜間時分，熟悉星宿，讀誦星宿經，熟悉誦讀修妒路（Sutra，經）、毗尼（Vinaya，律）、阿毗曇（Abhidhamma，論），善於...
【English Translation】 English version: Do not observe what is liked or disliked. One should observe the timing of morning and evening and come to receive food accordingly. This is called the practice of bringing food obtained by begging.
The Aranya-dharma (forest dwelling practice) is that an Aranya-bhikkhu (forest monk) should always wholeheartedly greet people first, speak with them with a joyful and harmonious demeanor, abandoning frowns, and praise them saying 'Welcome'. One should keep a fire and a stove, prepare food and utensils in small or large quantities, always keep water and water vessels, and always keep water in the foot-washing vessel, as well as in the cleansing and toilet water vessels. One should be familiar with the paths, know the days, know the nights, know the divisions of the night, know the constellations, read and recite the constellations sutra, and be familiar with the Sutra (teachings), Vinaya (discipline), and Abhidhamma (higher teachings). If one is familiar with the first, second, third, and fourth Jhanas (meditative states), one should be familiar with the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). If one cannot learn through practice, one should inquire and study, and one should not keep sun-loving or moon-loving jewels, but should keep a Dharma staff. All possessions should be in accordance with the path, as explained in detail in the Kutadanta Sutta. This is called Aranya-dharma.
The Aranya-thera-dharma (practice of the forest elder) is that if the bhikkhus go beyond the boundary, the Aranya-thera (forest elder) should skillfully teach the junior bhikkhus, and should explain the Aranya-dharma to them, instructing, teaching, benefiting, and delighting them. The junior bhikkhus should follow the teachings of the senior bhikkhu. If laypeople come to the Aranya, one should explain the profound Dharma to them, indicate the right and wrong paths, and explain knowledge and views. If the laypeople leave, that is good; if they do not leave, give them food in small or large quantities, and say, 'I only have this food.' This is called Aranya-thera-dharma.
The Village-dwelling dharma is that a bhikkhu living near a village should always wholeheartedly greet people first, speak with them with a joyful and harmonious demeanor, abandoning frowns, and praise them saying 'Welcome'. One should keep a fire and a stove, prepare food and utensils in small or large quantities, always keep water and water vessels, and always keep water in the foot-washing vessel, as well as in the cleansing and toilet water vessels. One should be familiar with the paths, know the days, know the nights, know the divisions of the night, know the constellations, read and recite the constellations sutra, and be familiar with reciting the Sutra (teachings), Vinaya (discipline), and Abhidhamma (higher teachings), and be skilled in...
知初禪、二、三、四禪，應善知須陀洹、斯陀含、阿那含、阿羅漢果。若不能得修學，當問知當讀誦。不應畜日愛珠、月愛珠，所畜物皆隨順道，如《俱尼舍經》廣說。是名近聚落住法。
近聚落住上座法者，若近聚落住上座比丘，諸比丘出界，上座應教化下座比丘，為說近聚落住法示教利喜，諸下座比丘應隨上座教行。若諸居士來，應為說甚深法，示正道邪道，應說知見，教佈施、持戒、忍辱、行善、受持八戒。是名近聚落住上座法。
洗足瓫法者，比丘見洗足瓫空，應自著水、若使人著，是名洗足瓫法。
洗足上座法者，若下座已洗足，上座不應驅遣，若驅得突吉羅。是名洗足上座法。
客法者，若客比丘初到僧房中，偏袒著衣，若泥洹僧高，應下著；若衣囊在右肩上，應轉著左肩上；若杖油囊革屣針筒在右手中，應移著左手中。若有大小便，應先在外卻已入僧房。若得水洗足已入；若不得水，以草木樹葉拭足已入。若門閉，應求開門，若開應入；若不開，僧房外有墻塹刺蕀，應在現處立，一心凈持威儀，能起他善心。若見舊比丘應問：「此僧房中有若干歲比丘房舍不？」若言：「有。」即語開門。開門已入復問：「是房舍中為有人、為空耶？」若言：「空。」應問：「用何等水？」若
【現代漢語翻譯】 現代漢語譯本： 應熟知初禪、二禪、三禪、四禪（四種禪定境界），應善於瞭解須陀洹（入流果，證悟的第一階段）、斯陀含（一來果，證悟的第二階段）、阿那含（不還果，證悟的第三階段）、阿羅漢果（無學果，證悟的第四階段）。如果不能修習證得，應當請教學習，應當讀誦經典。不應蓄養日愛珠、月愛珠（指珍貴的裝飾品），所蓄養的物品都應有助於修行，如《俱尼舍經》中詳細說明的那樣。這叫做親近村落的居住方法。
親近村落居住的上座（長老）的規範是：如果親近村落居住的上座比丘，其他比丘外出，上座應當教導下座比丘，為他們講解親近村落的居住方法，開示教導，使他們歡喜信受。下座比丘應當遵從上座的教導。如果有在家信徒前來，應當為他們講解甚深佛法，指出正道和邪道，應當講解正確的知見，教導他們佈施、持戒、忍辱、行善、受持八關齋戒。這叫做親近村落居住的上座的規範。
洗腳盆的規範是：比丘看見洗腳盆是空的，應當自己打水，或者使喚別人打水，這叫做洗腳盆的規範。
洗腳的上座的規範是：如果下座比丘已經洗完腳，上座不應當驅趕他們，如果驅趕，就會犯突吉羅（一種輕罪）。這叫做洗腳的上座的規範。
客比丘的規範是：如果客比丘初次來到僧房中，袒露一邊的肩膀，如果穿著的泥洹僧（僧裙）太高，應當拉低；如果衣囊在右肩上，應當轉到左肩上；如果手杖、油囊、革屣（鞋子）、針筒在右手中，應當移到左手中。如果有大小便，應當先在外面解決完畢再進入僧房。如果能得到水，洗完腳再進入；如果得不到水，用草木樹葉擦拭腳后再進入。如果門是關著的，應當請求開門，如果開了，就進入；如果沒開，僧房外有墻壁、壕溝、帶刺的植物，應當在原地站立，一心保持威儀，能夠引起他人的善心。如果見到舊住的比丘，應當問：『這個僧房中有多少年資歷的比丘的房舍？』如果回答說：『有。』就請求開門。開門進入后，再問：『這個房舍中是有人住，還是空著的？』如果回答說：『空著的。』應當問：『用什麼水？』
【English Translation】 English version: One should be well-versed in the first, second, third, and fourth Dhyanas (stages of meditative absorption), and should have a good understanding of the fruits of Srotapanna (Stream-enterer, the first stage of enlightenment), Sakridagamin (Once-returner, the second stage of enlightenment), Anagamin (Non-returner, the third stage of enlightenment), and Arhat (Worthy One, the fourth stage of enlightenment). If one cannot attain these through practice, one should inquire and study, and should recite the scriptures. One should not possess 'day-loving' or 'moon-loving' jewels (precious ornaments); all possessions should be conducive to the path, as explained in detail in the Kuni Sutta. This is called the practice of dwelling near a village.
The practice for a senior monk dwelling near a village is as follows: If a senior Bhikkhu (monk) is dwelling near a village, and other Bhikkhus go outside the boundary, the senior monk should instruct the junior monks, explaining to them the practice of dwelling near a village, showing them the teachings, and gladdening their hearts. The junior monks should follow the senior monk's instructions. If lay devotees come, one should explain the profound Dharma to them, pointing out the right path and the wrong path. One should explain right view, and teach them about giving (dana), moral conduct (sila), patience (kshanti), performing good deeds, and observing the eight precepts (astanga-sila). This is called the practice for a senior monk dwelling near a village.
The practice regarding the foot-washing basin is as follows: If a Bhikkhu sees that the foot-washing basin is empty, he should fill it with water himself, or have someone else fill it. This is called the practice regarding the foot-washing basin.
The practice for a senior monk regarding foot-washing is as follows: If a junior monk has already washed his feet, the senior monk should not drive him away. If he does, he commits a Dukkrata (minor offense). This is called the practice for a senior monk regarding foot-washing.
The practice for a guest monk is as follows: If a guest Bhikkhu arrives at the monastery for the first time, he should arrange his robes properly, leaving one shoulder bare. If the nivasa (lower robe) is too high, it should be lowered. If the robe bag is on the right shoulder, it should be moved to the left shoulder. If the staff, oil container, leather sandals, and needle case are in the right hand, they should be moved to the left hand. If there is a need to urinate or defecate, it should be done outside before entering the monastery. If water is available, one should wash one's feet before entering; if water is not available, one should wipe one's feet with grass, leaves, or tree bark before entering. If the door is closed, one should ask for it to be opened. If it is opened, one should enter; if it is not opened, and there are walls, ditches, or thorny bushes outside the monastery, one should stand there, maintaining mindfulness and proper conduct, so as to inspire good thoughts in others. If one sees an older Bhikkhu, one should ask: 'Are there any residences for Bhikkhus of a certain seniority in this monastery?' If the answer is 'Yes,' one should ask for the door to be opened. After entering, one should ask again: 'Is this residence occupied or empty?' If the answer is 'Empty,' one should ask: 'What kind of water is used?'
言：「井水。」應索罐及繩掃彗。應開房戶彈指，若有毒蟲聞聲便去。當安徐往出枕、被褥、床榻、覆地物。出已應掃灑泥塗，抖擻薦席被褥枕覆地物覓蟲，覓蟲已還如本敷。洗足甕、凈澡罐、廁澡罐中皆著水，持革屣至水邊，浣拂拭物。浣已絞捩，絞捩已擘散，然後捉革屣，先拭前頭，次拭后、拭中、拭帶。若水瓶在右邊，應右手取水左手洗足；若在左邊，應左手取水右手洗足。洗足已著革屣入房，閉戶下橝坐繩床，先徐攝一腳，次攝第二腳。攝已大坐正觀諸法，地了已應問舊比丘：「此僧房中有前食后食不？」應問：「乞食處何處有惡狗、惡牛、大童女、寡婦？何處是僧學家羯磨、覆缽羯磨。何處可行？何處不可行？」問是等事已應行乞食。若是客比丘欲去，罐繩掃彗還付本主，摒擋臥具閉戶下橝已去。是名客比丘法。
客比丘上座法者，客上座應籌量客比丘多少，應語舊比丘言：「我爾所客比丘來，當知須爾所臥具。」是名客比丘上座法。
欲行比丘法者，若比丘明日欲行，今日應辭和上阿阇梨，若聽去便去；若不聽去不得強去。若是中住，知不能增長善法，當出此僧房觀諸方籌量伴侶，是人真實不？同心不？若道路病痛，不棄我去耶？如是籌量已應去。若不如是籌量去，得突吉羅。是名欲行法。
【現代漢語翻譯】 現代漢語譯本： （如果有人）說：『井水。』應該找來水罐和繩子、掃帚。應該打開房門窗戶，彈指，如果有毒蟲聽到聲音就會離開。應當緩慢地拿出枕頭、被褥、床榻、鋪地物。拿出后應該清掃泥土，抖擻草蓆、被褥、枕頭、鋪地物，尋找蟲子，找到蟲子后還按原來的樣子鋪好。洗腳甕、乾淨的洗澡罐、廁所用的洗澡罐中都要裝滿水，拿著革屣（皮鞋）到水邊，清洗擦拭（革屣）。洗完后擰乾，擰乾后展開，然後拿著革屣，先擦拭前頭，再擦拭後頭、中間、鞋帶。如果水瓶在右邊，應該用右手取水左手洗腳；如果在左邊，應該用左手取水右手洗腳。洗完腳后穿著革屣進入房間，關上門，放下門閂，坐在繩床上，先慢慢地抬起一隻腳，再抬起第二隻腳。抬起後端正地坐著，觀察諸法。安頓好后應該問舊住的比丘：『這個僧房中有早餐和午餐嗎？』應該問：『哪裡乞食的地方有惡狗、惡牛、大齡未婚女子、寡婦？哪裡是僧團舉行羯磨（僧團會議）的地方、覆缽羯磨（一種懺悔儀式）的地方。哪裡可以去？哪裡不可以去？』問完這些事情后應該去乞食。如果是客居的比丘要離開，水罐、繩子、掃帚還給原來的主人，收拾好臥具，關上門，放下門閂后離開。這叫做客居比丘的規矩。
客居比丘的上座（長老）的規矩是，客居的上座應該估量客居比丘的數量，應該告訴舊住的比丘說：『我帶來了這麼多客居比丘，應該知道需要準備這麼多臥具。』這叫做客居比丘上座的規矩。
想要遊方的比丘的規矩是，如果比丘明天想要遊方，今天應該向和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）告辭，如果允許去就去；如果不允許去就不能強行離開。如果是中等住處的比丘，知道不能增長善法，應當離開這個僧房，觀察各方，估量同伴，這個人真實嗎？同心嗎？如果道路上生病，不會拋棄我離開嗎？像這樣估量后應該離開。如果不這樣估量就離開，會犯突吉羅（Dukkata，輕罪）。這叫做想要遊方的規矩。
【English Translation】 English version: He says: 'Well water.' One should seek a jar and rope, and a broom. One should open the doors and windows, snap one's fingers, if there are poisonous insects, they will leave upon hearing the sound. One should slowly take out the pillow, bedding, bed, and ground covering. Having taken them out, one should sweep away the mud, shake out the mat, bedding, pillow, and ground covering, and look for insects. Having looked for insects, one should replace them as they were originally laid out. The foot-washing pot, the clean bathing pot, and the toilet bathing pot should all be filled with water. Holding leather sandals, go to the water's edge, wash and wipe the items. Having washed them, wring them out, having wrung them out, spread them out, then take the leather sandals, first wipe the front, then wipe the back, the middle, and the straps. If the water bottle is on the right side, one should take water with the right hand and wash the feet with the left hand; if it is on the left side, one should take water with the left hand and wash the feet with the right hand. Having washed the feet, put on the leather sandals and enter the room, close the door, lower the latch, and sit on the rope bed. First slowly lift one foot, then lift the second foot. Having lifted them, sit upright and contemplate all dharmas. Having settled in, one should ask the resident monks: 'Does this monastery have breakfast and lunch?' One should ask: 'Where are the places for alms-begging where there are vicious dogs, vicious cows, older unmarried women, and widows? Where is the place where the Sangha performs Karmas (Sangha meetings), the overturning-the-bowl Karma (a type of confession ritual)? Where is it permissible to go? Where is it not permissible to go?' Having asked these things, one should go for alms-begging. If a visiting monk wants to leave, the jar, rope, and broom should be returned to their owner, the bedding should be tidied up, the door should be closed, the latch should be lowered, and then one should leave. This is called the rule for visiting monks.
The rule for the senior visiting monk is that the senior visiting monk should estimate the number of visiting monks, and should tell the resident monks: 'I have brought this many visiting monks, you should know that this much bedding is needed.' This is called the rule for the senior visiting monk.
The rule for a monk who wishes to travel is that if a monk wishes to travel tomorrow, today he should take leave of his Upadhyaya (preceptor) and Acarya (teacher), if he is allowed to go, then he may go; if he is not allowed to go, he may not forcibly leave. If he is staying in a middling place, knowing that he cannot increase good dharmas, he should leave this monastery, observe all directions, and assess his companions. Is this person genuine? Are they of one mind? If there is sickness on the road, will they not abandon me and leave? Having assessed in this way, one should leave. If one leaves without assessing in this way, one commits a Dukkata (minor offense). This is called the rule for one who wishes to travel.
欲行比丘上座法者，欲行時上座應最後發，當付囑僧臥具。出僧房已語諸伴黨莫有所忘。若伴黨有所忘物，上座應不遠待道中，應教化等伴，莫令作非法散亂調戲。是名欲行上座法。
非時法者，若比丘非時欲行，應白和上阿阇梨：「我至某城邑某聚落某甲舍。」若聽便去；若不聽不應強去。是名非時法。
非時會法者，除六齋日，余非時會、非時事、非時坐。若聞唱時、打揵椎時，應速去速次第坐。應隨法隨比尼隨佛教行，莫輕上下座。是名非時會法。
非時會上座法者，如上說。
僧上座會坐法者，月六齋：所謂八日、十四日、十五日、二十三日、二十九日、三十日，於是日無病比丘，應和合一處說法。是中若外道論議師，懷嫉妒心來欲破說法，比丘當如法難詰降伏，莫瞋惡口。是名會坐法。
會坐上座法者，若下座先坐，上座來不應令起。若驅令起，得突吉羅。是名會坐上座法。
說法人法者，應一心說法，生慈悲利益心，當凈潔明瞭莊嚴語言，次第相續辯才無盡，如是說法隨順諸法實相，為法故說不為利養，是名說法人法。
說法人上座法者，若下座法師說法，上座法師應觀察所說，為次第說、為不次第說；為說法、為說非法。若次第說法，應隨順贊善
【現代漢語翻譯】 現代漢語譯本：
想要履行比丘上座職責的人，在出發時，上座應該最後動身，並且要囑咐僧眾保管好臥具。離開僧房后，要告訴同伴們不要遺忘任何東西。如果同伴遺忘了物品，上座應該在不遠的地方等待，並在路上教導同伴，不要讓他們做出不合規矩的散亂或調戲行為。這便是想要履行上座職責的比丘應遵守的規矩。
關於非時（非規定時間）外出的規矩：如果比丘想要在非規定的時間外出，應該稟告和尚（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師）說：『我將前往某城邑、某聚落、某某居士的住所。』如果得到允許，就可以去；如果沒有得到允許，不應該強行前往。這便是關於非時外出的規矩。
關於非時集會的規矩：除了六齋日，其餘時間不應進行非時集會、處理非時事務、進行非時坐禪。如果聽到唱誦或敲擊犍椎（Ghanda，報時用具）的聲音，應該迅速前往，並按次序就座。應該遵循佛法（Dharma）、戒律（Vinaya）和佛教的教導行事，不要輕視上座或下座。這便是關於非時集會的規矩。
關於非時集會上座的規矩：與上述相同。
關於僧眾集會共坐的規矩：每月六齋日，即初八、十四、十五、二十三、二十九、三十日，在這些日子裡，沒有疾病的比丘應該聚集在一處說法。如果此時有外道論議者，懷著嫉妒之心前來想要破壞說法，比丘應當如法地進行辯論、詰難，並降伏他們，不要生氣或惡語相向。這便是關於集會共坐的規矩。
關於集會共坐時上座的規矩：如果下座比丘先就座，上座比丘到來時不應該讓其起身。如果驅趕下座比丘起身，就會犯突吉羅（Dukkata，輕罪）。這便是關於集會共坐時上座的規矩。
關於說法者的規矩：應該一心一意地說法，生起慈悲和利益眾生的心，應當用清晰明瞭、莊嚴的語言，次第相續，辯才無礙。像這樣說法，才能隨順諸法的實相，爲了弘揚佛法而說法，而不是爲了獲取利益供養。這便是關於說法者的規矩。
關於說法者中上座的規矩：如果下座法師在說法，上座法師應該觀察他所說的內容，是按照次第講述，還是沒有按照次第講述；是說法，還是說非法。如果按照次第說法，就應該隨順並讚揚。
【English Translation】 English version:
A Bhiksu (monk) who wishes to practice the Dharma (teachings) of a senior monk should be the last to depart when setting out, and should entrust the Sangha (community) with the bedding. After leaving the Sangha's quarters, he should tell his companions not to forget anything. If a companion forgets something, the senior monk should wait not far away on the road, and should teach and guide his companions, not allowing them to engage in unlawful distractions or frivolous behavior. This is called the Dharma of a senior monk who wishes to travel.
Regarding the Dharma of untimely (non-scheduled) departures: If a Bhiksu wishes to depart at an untimely hour, he should inform his Upadhyaya (preceptor) or Acarya (teacher): 'I am going to such-and-such city, such-and-such village, to the house of so-and-so.' If he is permitted, he may go; if he is not permitted, he should not force his departure. This is called the Dharma of untimely departures.
Regarding the Dharma of untimely gatherings: Except for the six fast days, there should be no untimely gatherings, untimely affairs, or untimely sittings. If one hears the chanting or the sound of the Ghanda (gong), one should quickly go and sit down in order. One should act in accordance with the Dharma, the Vinaya (discipline), and the Buddha's teachings, and not disrespect senior or junior monks. This is called the Dharma of untimely gatherings.
Regarding the Dharma of a senior monk at untimely gatherings: As described above.
Regarding the Dharma of the Sangha's senior monks sitting together: On the six monthly fast days: namely, the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days, on these days, Bhiksus without illness should gather together in one place to expound the Dharma. If at this time there are heretical debaters who come with jealous hearts, wanting to disrupt the Dharma exposition, the Bhiksus should righteously debate, challenge, and subdue them, without anger or harsh words. This is called the Dharma of sitting together.
Regarding the Dharma of a senior monk sitting together: If a junior Bhiksu sits down first, the senior Bhiksu should not make him get up when he arrives. If he forces the junior Bhiksu to get up, he commits a Dukkata (minor offense). This is called the Dharma of a senior monk sitting together.
Regarding the Dharma of a Dharma speaker: One should expound the Dharma with a single mind, generating compassion and the intention to benefit sentient beings. One should use clear, bright, and dignified language, speaking in a sequential and continuous manner, with inexhaustible eloquence. Expounding the Dharma in this way accords with the true nature of all Dharmas, and one expounds the Dharma for the sake of the Dharma, not for the sake of profit and offerings. This is called the Dharma of a Dharma speaker.
Regarding the Dharma of a senior monk among Dharma speakers: If a junior Dharma master is expounding the Dharma, the senior Dharma master should observe what is being said, whether it is being said in order or not in order; whether it is the Dharma or not the Dharma. If it is being said in order, he should agree and praise it.
；不次第、若說非法，應呵止。是名說法人上座法。
諸外道梵志六齋日和合一處說法，大得利養增長徒眾。洴沙王深愛佛法故，作是念：「愿諸比丘，六齋日和合一處說法，我當引導大眾自往聽法，令諸比丘以是因緣大得供養增長徒眾。」以是事白佛，佛言：「從今日聽諸不病比丘六齋日和合一處說法。」諸比丘隨佛教，聽六齋日一處說法，國王群臣皆來聽法。諸比丘大得供養，徒眾增長。諸比丘或有坐地說法，音聲不能遠聞，作是念：「佛聽我立說法善。」以是事白佛，佛言：「聽立說法。」爾時諸比丘廣說大經，說者勞悶、聽者疲極，以是事白佛，佛言：「若宜止，時到聽止。」時諸比丘，取佛經義自用心廣分別說，諸比丘心疑將無壞法耶？以是事白佛，佛言：「從今日聽取佛經義莊嚴言辭，次第解說，佛經本當直讀誦，莫雜論議。」爾時諸比丘處處亂唄，佛言：「不應處處亂唄。」爾時二比丘一處合唄，佛言：「不得二比丘合唄，若合唄得突吉羅。」時諸比丘以是說法唄取財利，佛言：「不應以法取財利，若取得突吉羅。」爾時說法唄者，將大眾到余處說法唄，佛言：「不應將大眾到余處說法唄，除自徒眾。」爾時諸比丘，令一眼、無眼、通精癭、無手、僂脊、跛人說法讚唄。時有賢者深愛佛法，諸外
【現代漢語翻譯】 現代漢語譯本：不按順序，如果說法不符合佛法，應當制止。這叫做說法人的上座之法。
其他外道和婆羅門在六齋日聚集一處說法，獲得大量利益，增長信徒。頻婆娑羅王（Bimbisara，古印度摩揭陀國國王，篤信佛教）因為深愛佛法，心想：『希望各位比丘也能在六齋日聚集一處說法，我將引導大眾親自前去聽法，讓各位比丘因此得到大量供養，增長信徒。』他將此事稟告佛陀，佛陀說：『從今天起，允許沒有生病的比丘在六齋日聚集一處說法。』各位比丘遵從佛陀的教導，在六齋日聚集一處說法，國王和大臣們都來聽法。各位比丘得到大量供養，信徒增長。各位比丘有時坐在地上說法，聲音不能傳得很遠，心想：『佛陀允許我站立說法就好了。』他將此事稟告佛陀，佛陀說：『允許站立說法。』當時，各位比丘廣泛地宣說大乘經典，說法的人感到勞累，聽法的人感到疲憊，他將此事稟告佛陀，佛陀說：『如果適宜停止，時間到了就允許停止。』當時，各位比丘拿佛經的意義，自己用心廣泛地分別解說，各位比丘心中疑惑，擔心是不是會破壞佛法？他將此事稟告佛陀，佛陀說：『從今天起，允許取用佛經的意義，用莊嚴的言辭，按順序解說。佛經本來應當直接讀誦，不要夾雜議論。』當時，各位比丘到處胡亂歌唄，佛陀說：『不應該到處胡亂歌唄。』當時，兩位比丘在一處一起歌唄，佛陀說：『不得兩位比丘一起歌唄，如果一起歌唄，就犯突吉羅（Dukkata，輕罪）。』當時，各位比丘用說法和歌唄來獲取財利，佛陀說：『不應該用法來獲取財利，如果獲取了，就犯突吉羅。』當時，說法和歌唄的人，將大眾帶到其他地方說法和歌唄，佛陀說：『不應該將大眾帶到其他地方說法和歌唄，除非是自己的信徒。』當時，各位比丘，讓獨眼、瞎眼、頸部有瘤、無手、駝背、跛腳的人說法和讚唄。當時，有賢者深愛佛法，其他外道
【English Translation】 English version: If it is not in order, and if the Dharma spoken is not in accordance with the Dharma, it should be stopped. This is called the Dharma of the senior seat of the Dharma speaker.
Other heretics and Brahmins gather in one place to preach on the six fast days, gaining great benefits and increasing their followers. King Bimbisara (Bimbisara, king of Magadha in ancient India, a devout Buddhist) deeply loved the Buddha's Dharma, and thought: 'I hope that the Bhikkhus can also gather in one place to preach on the six fast days, and I will guide the public to listen to the Dharma in person, so that the Bhikkhus can receive a lot of offerings and increase their followers.' He reported this matter to the Buddha, who said: 'From today onwards, those Bhikkhus who are not sick are allowed to gather in one place to preach on the six fast days.' The Bhikkhus followed the Buddha's teachings and gathered in one place to preach on the six fast days, and the king and ministers all came to listen to the Dharma. The Bhikkhus received a lot of offerings and their followers increased. Sometimes the Bhikkhus preached while sitting on the ground, and their voices could not be heard far away, and they thought: 'It would be good if the Buddha allowed me to preach while standing.' He reported this matter to the Buddha, who said: 'Standing to preach is allowed.' At that time, the Bhikkhus widely preached the Mahayana scriptures, and the preachers felt tired, and the listeners felt exhausted. He reported this matter to the Buddha, who said: 'If it is appropriate to stop, it is allowed to stop when the time comes.' At that time, the Bhikkhus took the meaning of the Buddha's scriptures and explained them extensively with their own minds. The Bhikkhus were suspicious and worried that they would destroy the Dharma? He reported this matter to the Buddha, who said: 'From today onwards, it is allowed to take the meaning of the Buddha's scriptures, use solemn words, and explain them in order. The Buddha's scriptures should be read directly, and no arguments should be mixed in.' At that time, the Bhikkhus chanted randomly everywhere, and the Buddha said: 'You should not chant randomly everywhere.' At that time, two Bhikkhus chanted together in one place, and the Buddha said: 'Two Bhikkhus must not chant together, and if they chant together, they will commit a Dukkata (Dukkata, a minor offense).' At that time, the Bhikkhus used preaching and chanting to obtain wealth and profit, and the Buddha said: 'You should not use the Dharma to obtain wealth and profit, and if you obtain it, you will commit a Dukkata.' At that time, the preachers and chanters took the public to other places to preach and chant, and the Buddha said: 'You should not take the public to other places to preach and chant, unless they are your own followers.' At that time, the Bhikkhus allowed one-eyed, blind, goitered, handless, hunchbacked, and lame people to preach and chant. At that time, there were virtuous people who deeply loved the Buddha's Dharma, and other heretics
道嗤弄言：「此是汝等贊施師、汝等塔、汝等所尊敬，先受供養在前食，在汝等前行者，正如是耶？」諸賢者皆大羞愧，以是事白佛，佛言：「從今日一眼、無眼、通精癭、無手跛僂脊，不應請說法讚唄，若請得突吉羅。」爾時有諸破戒破正見人令說法，是人說法因緣，大得供養徒眾勢力，行非法事不可禁止。諸比丘以是事白佛，佛言：「從今日不應請破戒破正見人說法，若請說得突吉羅。」不知使誰說法讚唄？佛言：「若請先習說法讚唄者令作，若無先習說法讚唄者，當次第語令說法唄。若諸比丘中無先習說法唄者，又不次第說法唄，諸比丘得突吉羅。」是名說法法。
不說法法者，如雜部中廣說。
安居法者，比丘若欲安居，先應籌量住處。若住處出入安隱，有好樹林有好水，晝夜少音聲，少蚊虻蜈蚣毒蛇，少風少熱，是中有真實比丘得同意比丘，共安隱坐禪說法聽法，若疾病當得隨病藥、隨病飲食、瞻病人，籌量如是事已應安居。若不如是籌量安居，得突吉羅。
安居中法者，比丘安居中無佛所聽因緣，不應出界宿乃至一夜。如伽尸王子出家作比丘，父王欲起佛圖，遣使喚兒：「汝來共起佛圖。」是比丘言：「佛未聽我為作佛圖故破安居。」以是事白佛，佛言：「從今日聽為起佛圖故去。」
【現代漢語翻譯】 現代漢語譯本 道嗤弄言：『這些是你們贊助的施主、你們的佛塔、你們所尊敬的人，他們先接受供養，先吃飯，走在你們前面，就是這樣嗎？』 眾賢者都感到非常羞愧，將此事稟告佛陀。佛陀說：『從今以後，獨眼、瞎眼、有癭、斷手、跛腳、駝背的人，不應被邀請說法讚唄（梵語：stupa，歌頌佛陀功德的吟唱），如果邀請了，就犯突吉羅（梵語：dukkata，輕罪）。』 當時，有些破戒、持有不正見解的人被邀請說法，這些人因為說法的緣故，獲得了大量的供養，徒眾勢力強大，做非法的事情也無法禁止。眾比丘將此事稟告佛陀，佛陀說：『從今以後，不應邀請破戒、持有不正見解的人說法，如果邀請了，就犯突吉羅。』 不知道應該讓誰說法讚唄？佛陀說：『如果邀請，應該讓那些先前學習過說法讚唄的人來做，如果沒有先前學習過說法讚唄的人，應當按照順序讓他們說法讚唄。如果眾比丘中沒有先前學習過說法讚唄的人，又不按照順序說法讚唄，眾比丘就犯突吉羅。』 這叫做說法法。
不說法法，如雜部中廣泛敘述。
安居法：比丘如果想要安居（梵語：varsa，雨季的閉關修行），首先應該考慮住處。如果住處出入安全，有好的樹林，有好的水源，晝夜少有喧囂，少有蚊虻蜈蚣毒蛇，少風少熱，這裡有真實的（修行）比丘，有意見一致的比丘，可以一起安靜地坐禪、說法、聽法，如果生病了，可以得到對癥的藥物、對癥的飲食、照顧病人的人，考慮清楚這些事情后，就應該安居。如果不這樣考慮清楚就安居，就犯突吉羅。
安居中的規定：比丘在安居期間，如果沒有佛陀允許的因緣，不應該出界過夜，哪怕一夜也不行。例如，伽尸（梵語：Kasi）王子出家做了比丘，父王想要建造佛圖（梵語：buddha-rupa，佛像），派使者召喚兒子：『你來一起建造佛圖。』 這位比丘說：『佛陀沒有允許我爲了建造佛圖而破安居。』 將此事稟告佛陀，佛陀說：『從今以後，允許爲了建造佛圖而去。』
【English Translation】 English version Dao Chi mocked and said: 'These are your patrons who give alms, your stupas (stupa, monuments housing relics), those you respect, who receive offerings first, eat first, and walk in front of you, is that so?' All the worthy ones felt greatly ashamed and reported this matter to the Buddha. The Buddha said: 'From today onwards, those with one eye, blind, with goiters, without hands, lame, or hunchbacked should not be invited to preach the Dharma or chant praises (Sanskrit: stotra, hymns of praise), if they are invited, it is a dukkata (Sanskrit: dukkata, minor offense).' At that time, some people who had broken precepts and held wrong views were invited to preach the Dharma. Because of preaching the Dharma, these people received a great deal of offerings, their followers were powerful, and they could not be stopped from doing unlawful things. The bhikkhus (Sanskrit: bhiksu, Buddhist monks) reported this matter to the Buddha. The Buddha said: 'From today onwards, people who have broken precepts and hold wrong views should not be invited to preach the Dharma, if they are invited, it is a dukkata.' Who should be asked to preach the Dharma and chant praises? The Buddha said: 'If inviting, those who have previously learned to preach the Dharma and chant praises should be asked to do it. If there are no people who have previously learned to preach the Dharma and chant praises, they should be asked to preach the Dharma and chant praises in order. If there are no bhikkhus among the bhikkhus who have previously learned to preach the Dharma and chant praises, and they do not preach the Dharma and chant praises in order, the bhikkhus commit a dukkata.' This is called the Dharma of preaching the Dharma.
The Dharma of not preaching the Dharma is widely described in the miscellaneous sections.
The Vassa (Sanskrit: varsa, rainy season retreat) practice: If a bhikkhu wants to observe the Vassa, he should first consider the dwelling place. If the dwelling place is safe for entering and exiting, has good forests, has good water sources, has little noise day and night, has few mosquitoes, centipedes, and poisonous snakes, has little wind and heat, and there are true bhikkhus (practitioners) and bhikkhus who agree with each other, who can sit in meditation, preach the Dharma, and listen to the Dharma together in peace, and if they are sick, they can get medicine for the illness, food for the illness, and people to take care of them, after considering these things clearly, they should observe the Vassa. If they do not consider these things clearly and observe the Vassa, they commit a dukkata.
The rules during the Vassa: During the Vassa, a bhikkhu should not leave the boundary to stay overnight, not even for one night, unless there is a reason permitted by the Buddha. For example, a prince of Kasi (Kasi, ancient Indian kingdom) renounced the world and became a bhikkhu. His father, the king, wanted to build a Buddha-rupa (buddha-rupa, Buddha image) and sent a messenger to summon his son: 'Come and build the Buddha-rupa together.' The bhikkhu said: 'The Buddha has not allowed me to break the Vassa for the sake of building the Buddha-rupa.' He reported this matter to the Buddha. The Buddha said: 'From today onwards, it is permitted to go for the sake of building the Buddha-rupa.'
是名安居中法。
安居上座法者，安居上座應觀諸房舍，誰治誰不治？若治應贊言善好，若不治教令治。是名安居上座法。
安居竟法者，比丘安居已應作三事，更唱界分。若受迦絺那衣，隨得施物，迦絺那衣所攝。隨所住房，應灑掃泥塗。若臥具有塵土垢膩，應抖擻浣，浣治已還置本處，出戶下橝聽隨意去。是名安居竟法。
受眾法者，比丘應籌量眾，為樂說法、為樂默然？若樂說法，應隨宜為說；若樂默然則止。是名受眾法。
往眾會法者，比丘應先分別，往剎利眾應如是，往婆羅門眾應如是，往居士眾應如是，往比丘眾應如是，往到是眾中應如是，入出行坐應如是，問訊如是言說，或時應默然。是名往眾會法。
受眾法者，受眾比丘應觀，是眾誰善行、誰不善行？若善行者，應好看視供給衣缽湯藥所須，若有罪應佐助令得出；若非善行者，應如法呵責令心調伏。是名受眾法。
受眾上座法者，受眾上座應如法教化眾，莫令非法調戲散亂，是名受眾上座。
說波羅提木叉法者，五種說波羅提木叉：說戒序，余殘如僧常聞，乃至僧說戒布薩竟，是名為一。又復說戒序、說四波羅夷，余殘如僧常聞，乃至僧說戒布薩竟，是名為二。又復說戒序、說四波羅夷、說十三僧伽婆
【現代漢語翻譯】 現代漢語譯本 這被稱為安居期間應遵守的法。
安居上座法：安居的上座比丘應當觀察各個房舍，誰在管理，誰沒有管理？如果有人管理，應當讚揚說『很好』；如果沒有人管理，應當教導他們去管理。這被稱為安居上座法。
安居結束法：比丘安居結束后應當做三件事：重新宣告界限（更唱界分）。如果接受了迦絺那衣（Kaṭhina-cīvara，一種特殊的袈裟），隨之而來的施捨之物，都屬於迦絺那衣所攝。對於所居住的房間，應當灑掃泥塗。如果臥具有塵土污垢，應當抖擻洗滌，洗滌乾淨後放回原處，走出房門，從門檻下隨意離去。這被稱為安居結束法。
受眾法：比丘應當衡量大眾，是喜歡聽法，還是喜歡默然？如果喜歡聽法，應當隨機說法；如果喜歡默然，就停止說法。這被稱為受眾法。
往眾會法：比丘應當事先分別，前往剎利（Kshatriya，統治階級）眾應當如何，前往婆羅門（Brahmana，祭司階級）眾應當如何，前往居士（householder）眾應當如何，前往比丘眾應當如何，前往這些大眾中應當如何，進入、出行、坐臥應當如何，問訊、言說應當如何，或者有時應當保持沉默。這被稱為往眾會法。
受眾法：受眾的比丘應當觀察，這些大眾中誰行為善良，誰行為不善？如果行為善良，應當好好看護，供給衣缽湯藥所需；如果有人犯罪，應當佐助使其脫離困境；如果行為不善，應當如法呵責，使其內心調伏。這被稱為受眾法。
受眾上座法：受眾的上座應當如法教化大眾，不要讓他們進行非法調戲，散亂放逸。這被稱為受眾上座法。
說波羅提木叉法：有五種說波羅提木叉（Prātimokṣa，戒律）的方式：說戒序，其餘內容如僧團通常所聽聞，直到僧團說戒布薩（uposatha，齋戒日）結束，這被稱為第一種。又說戒序、說四波羅夷（Pārājika，四種根本戒），其餘內容如僧團通常所聽聞，直到僧團說戒布薩結束，這被稱為第二種。又說戒序、說四波羅夷、說十三僧伽婆尸沙（Saṃghādisesa，十三種僧殘戒）
【English Translation】 English version This is called the Dharma (law/teachings) during the Retreat.
The Dharma of the Senior Monk during the Retreat: The senior monk during the Retreat should observe the various dwellings. Who is managing them, and who is not? If someone is managing, they should be praised, saying, 'Excellent!' If no one is managing, they should be instructed to manage. This is called the Dharma of the Senior Monk during the Retreat.
The Dharma of Concluding the Retreat: After the Retreat, a Bhikkhu (monk) should do three things: re-declare the boundary (Geng chang jie fen). If the Kaṭhina-cīvara (Kaṭhina-cīvara, a special robe) is received, the offerings that come with it are included in the Kaṭhina-cīvara. The dwelling should be swept and plastered with mud. If the bedding has dust and grime, it should be shaken and washed. After washing and cleaning, it should be returned to its original place. Leaving the room, one may depart freely from under the threshold. This is called the Dharma of Concluding the Retreat.
The Dharma of Receiving the Assembly: A Bhikkhu should assess the assembly: do they prefer to hear the Dharma, or do they prefer to remain silent? If they prefer to hear the Dharma, the Dharma should be taught accordingly. If they prefer to remain silent, then stop teaching. This is called the Dharma of Receiving the Assembly.
The Dharma of Going to Assemblies: A Bhikkhu should first discern how to go to an assembly of Kshatriyas (Kshatriya, the ruling class), how to go to an assembly of Brahmanas (Brahmana, the priestly class), how to go to an assembly of householders, how to go to an assembly of Bhikkhus, how to be in these assemblies, how to enter, exit, sit, and lie down, how to greet and speak, or when to remain silent. This is called the Dharma of Going to Assemblies.
The Dharma of Receiving the Assembly: A Bhikkhu who receives the assembly should observe who among the assembly is virtuous and who is not. If they are virtuous, they should be well cared for, and their needs for robes, bowls, medicine, and other necessities should be provided. If someone has committed an offense, they should be assisted to get out of trouble. If they are not virtuous, they should be reproached according to the Dharma to subdue their minds. This is called the Dharma of Receiving the Assembly.
The Dharma of the Senior Monk Receiving the Assembly: The senior monk who receives the assembly should teach the assembly according to the Dharma, and not allow them to engage in unlawful teasing or be scattered and distracted. This is called the Dharma of the Senior Monk Receiving the Assembly.
The Dharma of Reciting the Prātimokṣa: There are five ways of reciting the Prātimokṣa (Prātimokṣa, code of monastic discipline): reciting the introduction to the precepts, with the rest as usually heard by the Sangha (monastic community), until the Sangha finishes reciting the precepts and the uposatha (uposatha, day of fasting and observance), this is called the first way. Again, reciting the introduction to the precepts, reciting the four Pārājikas (Pārājika, four major offenses), with the rest as usually heard by the Sangha, until the Sangha finishes reciting the precepts and the uposatha, this is called the second way. Again, reciting the introduction to the precepts, reciting the four Pārājikas, reciting the thirteen Saṃghādisesas (Saṃghādisesa, thirteen offenses requiring a meeting of the Sangha)
尸沙，余殘如僧常聞。乃至僧說戒布薩竟，是名為三。又復說戒序、說四波羅夷、說十三僧伽婆尸沙、說二不定法，余殘如僧常聞，乃至僧說戒布薩竟，是名為四。第五廣說。是名波羅提木叉法。
說波羅提木叉人法者，說波羅提木叉比丘，先當闇誦令利，莫眾僧中說時錯謬，是名說波羅提木叉人法。
僧會法者，除月六齋日，余殘僧會、僧事、僧坐處，唱時、打揵椎時，諸比丘應速去如法次第坐，應隨法隨比尼隨佛教行，不輕上中下座。是名增會法。
上座法者，如上非時會上座說。
中座法者，中座、下座比丘欲入白衣舍，當推上座在前，應恭敬上座。若上座便利，中座下座應待，不應遠去。若白衣來語：「諸長老入。」當答言：「小待，須上座至。」若檀越急喚入，當留上座所坐處然後坐。檀越言：「受水。」當言：「小待，須上座入。」是名中座法。
下座法者，下座比丘，應掃灑佛圖、講堂、布薩處、佛圖門中眾僧會處地，應次第敷坐床，應辦火及火爐，應辦燈及燈具，洗足瓫中著水，凈澡罐、廁澡罐中皆著水，如是僧所有作事，下座皆應作。是名下座法。
上中下座法者，上中下座比丘，隨佛所說戒盡應受持，是名上中下座法。
浴室法者，比丘入浴室，應
【現代漢語翻譯】 現代漢語譯本 『尸沙』（Śīṣa，剩餘），剩餘部分如僧侶常聽聞。乃至僧侶說戒和布薩（Poṣadha，齋戒）完畢，這稱為三。又復說戒序、說四波羅夷（Pārājika，斷頭罪）、說十三僧伽婆尸沙（Saṃghāvaśeṣa，僧殘）、說二不定法，剩餘部分如僧侶常聽聞，乃至僧侶說戒和布薩完畢，這稱為四。第五是廣說。這稱為波羅提木叉法（Prātimokṣa，別解脫戒）。
說波羅提木叉人的法則，說波羅提木叉的比丘，應當先暗中背誦使之熟練，不要在眾僧中說時出錯，這稱為說波羅提木叉人的法則。
僧會法則，除了每月六齋日，剩餘時間的僧會、僧事、僧坐處，唱時、打犍椎時，諸位比丘應當迅速前去如法按照次第坐好，應當隨順佛法、隨順毗尼（Vinaya，戒律）、隨順佛教導而行，不輕視上座、中座、下座。這稱為僧會法則。
上座法則，如同上面所說的非時會上座的說法。
中座法則，中座、下座比丘想要進入白衣（在家居士）的住所，應當推讓上座在前面，應當恭敬上座。如果上座去便利，中座、下座應當等待，不應當遠離。如果白衣來說：『諸位長老請進。』應當回答說：『請稍等，須等上座到達。』如果檀越（Dānapati，施主）緊急呼喚進入，應當保留上座所坐的位置然後自己坐下。檀越說：『請用水。』應當說：『請稍等，須等上座進入。』這稱為中座法則。
下座法則，下座比丘，應當掃灑佛圖（Buddha-sthūpa，佛塔）、講堂、布薩處、佛圖門中眾僧集會之處的地面，應當按照次第鋪設坐床，應當準備火和火爐，應當準備燈和燈具，在洗腳盆中放入水，乾淨的澡罐、廁所澡罐中都放入水，像這樣僧團所有要做的事情，下座都應當做。這稱為下座法則。
上中下座法則，上座、中座、下座比丘，隨順佛所說的戒律都應當受持，這稱為上中下座法則。
浴室法則，比丘進入浴室，應當……
【English Translation】 English version 'Śīṣa' (remainder), the remaining part is as monks often hear. Even until the monks finish reciting the precepts and the Poṣadha (fasting), this is called three. Furthermore, reciting the precept introduction, reciting the four Pārājika (defeats), reciting the thirteen Saṃghāvaśeṣa (formal meetings requiring initial and subsequent meetings), reciting the two undetermined rules, the remaining part is as monks often hear, even until the monks finish reciting the precepts and the Poṣadha, this is called four. The fifth is extensive explanation. This is called the Prātimokṣa (individual liberation) Dharma.
The rules for those who recite the Prātimokṣa, the Bhikṣu who recites the Prātimokṣa, should first memorize it thoroughly, so as not to make mistakes when reciting it in the Sangha. This is called the rules for those who recite the Prātimokṣa.
The rules for Sangha gatherings, except for the six fasting days of the month, for the remaining Sangha gatherings, Sangha affairs, and Sangha seating areas, when the time is announced and the gavel is struck, the Bhikṣus should quickly go and sit in order according to the Dharma, and should act in accordance with the Dharma, in accordance with the Vinaya (discipline), and in accordance with the Buddha's teachings, without disrespecting the senior, middle, or junior seat holders. This is called the rules for Sangha gatherings.
The rules for the senior seat holder, are as mentioned above regarding the senior seat holder speaking at untimely gatherings.
The rules for the middle seat holder, when the middle or junior seat holder Bhikṣus want to enter the house of a layperson, they should defer to the senior seat holder to go first, and should respect the senior seat holder. If the senior seat holder goes to relieve himself, the middle and junior seat holders should wait and should not go far away. If the layperson comes and says: 'Venerable elders, please come in,' they should answer: 'Please wait a moment, we must wait for the senior seat holder to arrive.' If the Dānapati (donor) urgently calls them in, they should reserve the senior seat holder's seat before sitting down themselves. If the donor says: 'Please take water,' they should say: 'Please wait a moment, we must wait for the senior seat holder to enter.' This is called the rules for the middle seat holder.
The rules for the junior seat holder, the junior seat holder Bhikṣu, should sweep and clean the Buddha-sthūpa (Buddha's monument), lecture hall, Poṣadha place, and the ground in the Sangha gathering place in the Buddha-sthūpa gate, should arrange the seating beds in order, should prepare the fire and the stove, should prepare the lamp and the lamp equipment, should put water in the foot washing basin, and should put water in both the clean water jar and the toilet water jar. Like this, all the tasks that the Sangha has to do, the junior seat holders should do. This is called the rules for the junior seat holder.
The rules for the senior, middle, and junior seat holders, the senior, middle, and junior seat holder Bhikṣus, should all uphold the precepts spoken by the Buddha, this is called the rules for the senior, middle, and junior seat holders.
The rules for the bathhouse, when a Bhikṣu enters the bathhouse, he should...
一心小語好持威儀收攝諸根，是名浴室法。
浴室洗法者，浴室中洗得五利：一、除塵垢；二、治身面板令一色；三、破寒熱；四、除風氣；五、少病痛。是名浴室洗法。
浴室上座法者，浴室中上座若見下座比丘已洗，不應驅遣，若驅遣得突吉羅。是名浴室上座法。
和上法者，和上應教化共行弟子，遮令離惡知識，令近善知識。當佐助衣缽湯藥，若有罪佐助令得出。是名和上法。
共行弟子法者，共行弟子不應輕慢和上，有所作事皆應白和上，行時當隨從和上后，常供給一切所須，常隨和上意不得違逆。若有所作，不白和上不得作，除禮佛法僧用齒木大小便。若共行弟子，于和上邊知不能增長善法，應白和上，持我付囑某甲比丘。和上應籌量，是比丘教化法何似？弟子眾復何如？若知是比丘具足善法，當付囑；若知不具足，當更付囑余比丘。若知和上不好，應捨去。是名共行弟子法。
阿阇梨法者，阿阇梨應教化近行弟子，遮令離惡知識，令親近善知識，當佐助衣缽湯藥，若有罪佐助令得出，是名阿阇梨法。
近行弟子法者，近行弟子，不應輕慢阿阇梨，其所作事，皆應白阿阇梨。行時當隨從阿阇梨后，常供給一切所須，常隨順阿阇梨意不得違逆。若不白阿阇梨不得有所作
【現代漢語翻譯】 現代漢語譯本 一心專注並保持威儀，收攝諸根（眼、耳、鼻、舌、身、意），這叫做浴室法。
浴室洗浴之法，在浴室中洗浴可以獲得五種利益：一、去除塵垢；二、使身體面板顏色均勻；三、消除寒熱不適；四、去除風氣；五、減少病痛。這叫做浴室洗浴之法。
浴室上座之法，在浴室中，上座比丘如果看到下座比丘已經洗完，不應該驅趕他，如果驅趕他，就會犯突吉羅（一種輕罪）。這叫做浴室上座之法。
和上（Upadhyaya，親教師）之法，和上應該教化一起修行的弟子，阻止他們接近惡知識，讓他們親近善知識。應當資助他們的衣缽和湯藥，如果他們犯了罪，要幫助他們改過自新。這叫做和上之法。
共行弟子之法，共行弟子不應該輕慢和上，無論做什麼事情都應該稟告和上，行走時應當跟隨在和上身後，經常供給一切所需，經常順從和上的意思，不得違逆。如果要做什麼事情，不稟告和上就不得擅自行動，除了禮佛、禮法、禮僧以及使用齒木（牙刷）和大小便。如果共行弟子發現在和上身邊無法增長善法，應該稟告和上，說：『請您將我託付給某甲比丘。』和上應該衡量，這位比丘的教化方法如何？弟子們的情況又如何？如果知道這位比丘具備善法，就應當託付；如果知道不具備善法，就應當再託付給其他比丘。如果知道和上不好，就應該離開。這叫做共行弟子之法。
阿阇梨（Acarya，導師）之法，阿阇梨應該教化親近修行的弟子，阻止他們接近惡知識，讓他們親近善知識，應當資助他們的衣缽和湯藥，如果他們犯了罪，要幫助他們改過自新，這叫做阿阇梨之法。
近行弟子之法，近行弟子不應該輕慢阿阇梨，他們所做的事情，都應該稟告阿阇梨。行走時應當跟隨在阿阇梨身後，經常供給一切所需，經常順從阿阇梨的意思，不得違逆。如果不稟告阿阇梨，就不得擅自行動。
【English Translation】 English version To focus the mind and maintain proper conduct, restraining the six senses (eye, ear, nose, tongue, body, and mind), this is called the 'Bathroom Dharma'.
The method of bathing in the bathroom: bathing in the bathroom yields five benefits: 1. It removes dust and dirt; 2. It evens the skin tone of the body; 3. It alleviates discomfort from cold and heat; 4. It removes wind-related ailments; 5. It reduces pain and illness. This is called the 'Bathroom Bathing Dharma'.
The method of the senior seat in the bathroom: In the bathroom, if a senior Bhikkhu (monk) sees a junior Bhikkhu who has already finished bathing, he should not drive him away. If he drives him away, he commits a Dukkhata (a minor offense). This is called the 'Bathroom Senior Seat Dharma'.
The Dharma of Upadhyaya (preceptor): The Upadhyaya should teach and guide the disciples who practice together, preventing them from associating with bad companions and encouraging them to associate with good companions. He should support them with robes, alms bowls, and medicine. If they commit offenses, he should help them to reform. This is called the 'Upadhyaya Dharma'.
The Dharma of the co-practicing disciple: The co-practicing disciple should not be disrespectful to the Upadhyaya. Whatever he does, he should report to the Upadhyaya. When walking, he should follow behind the Upadhyaya, constantly providing all necessities, and always comply with the Upadhyaya's wishes, without disobedience. If he wants to do something, he should not act without reporting to the Upadhyaya, except for paying homage to the Buddha, the Dharma, and the Sangha, and using a toothpick and relieving himself. If the co-practicing disciple finds that he cannot increase good Dharma by the Upadhyaya's side, he should report to the Upadhyaya, saying, 'Please entrust me to Bhikkhu so-and-so.' The Upadhyaya should consider, what is the teaching method of this Bhikkhu like? What is the situation of the disciples? If he knows that this Bhikkhu possesses good Dharma, he should entrust him; if he knows that he does not possess good Dharma, he should entrust him to another Bhikkhu. If he knows that the Upadhyaya is not good, he should leave. This is called the 'Co-practicing Disciple Dharma'.
The Dharma of Acarya (teacher): The Acarya should teach and guide the disciples who practice closely, preventing them from associating with bad companions and encouraging them to associate with good companions. He should support them with robes, alms bowls, and medicine. If they commit offenses, he should help them to reform. This is called the 'Acarya Dharma'.
The Dharma of the closely practicing disciple: The closely practicing disciple should not be disrespectful to the Acarya. Whatever they do, they should report to the Acarya. When walking, they should follow behind the Acarya, constantly providing all necessities, and always comply with the Acarya's wishes, without disobedience. If they do not report to the Acarya, they should not act without authorization.
，除禮佛法僧用齒木大小便。若近行弟子，知阿阇梨邊不能增長善法，應白阿阇梨，持我付囑某比丘。阿阇梨應籌量，是比丘教化法何似？弟子眾復何如？若知是比丘具足善法，當付囑；若知不具足，當付囑余比丘。若阿阇梨不好，當捨去。是名近行弟子法。
沙彌法者，沙彌不應輕慢和上，有所作事皆應白和上。行時當隨從和上后，常供給一切所須、隨順和上意不得有違逆。若有所作，不白和上不得作，除禮佛法僧用齒木大小便。沙彌住和上邊，知不能增長善法，應白和上，持我付囑某甲比丘。和上應籌量，是比丘教化法何似？弟子眾復何如？若知是比丘具足善法，當付囑；若知不具足，當更付囑余比丘。若和上不好應捨去。應令取草樹葉、取果齒木，除僧坊中草，掃灑授飲食湯藥。是名沙彌法。
出力法者，若白衣于寺中，欲作惡事侵惱諸比丘，諸比丘爾時應苦切語令其折伏。若不折伏，不應直向王言，先語是惡人知識，次語王夫人及王子大臣等。若是人舍惡事便止，莫令得事。是名出力法。
隨後比丘法者，隨後比丘不應在前，亦不應太在後。不得並肩行，莫先語，不應多語，不問不應語，若問當時答。若前行比丘說非法，后比丘應呵止，若說法應隨喜。若如法得施應受。是名隨後比丘法。
【現代漢語翻譯】 現代漢語譯本： 近行弟子的戒律：近行弟子不應該在禮佛、禮法、禮僧時使用齒木（清潔牙齒的工具）或處理大小便。如果近行弟子發現跟隨阿阇梨（Achariya，導師）不能增長善法，應該稟告阿阇梨，說：『請您將我託付給某某比丘（Bhikshu，出家男眾）。』阿阇梨應該衡量，這位比丘的教化方法如何？他的弟子們又如何？如果知道這位比丘具足善法，就應該託付；如果知道不具足，就應該託付給其他比丘。如果阿阇梨不好，就應該離開。這叫做近行弟子的戒律。
沙彌的戒律：沙彌（Sramanera，出家男眾見習生）不應該輕慢和上（Upadhyaya，親教師），無論做什麼事情都應該稟告和上。行走時應當跟隨在和上身後，經常供給一切所需，隨順和上的心意，不得有違逆。如果有所作為，不稟告和上不得擅自行動，除了禮佛、禮法、禮僧時使用齒木或處理大小便。沙彌住在和上身邊，如果知道不能增長善法，應該稟告和上，說：『請您將我託付給某某比丘。』和上應該衡量，這位比丘的教化方法如何？他的弟子們又如何？如果知道這位比丘具足善法，就應該託付；如果知道不具足，就應該託付給其他比丘。如果和上不好，就應該離開。應當讓沙彌去取草、樹葉、果實、齒木，清除僧坊中的雜草，掃灑，奉上飲食湯藥。這叫做沙彌的戒律。
出力的戒律：如果有在家信徒在寺廟中，想要作惡事侵擾各位比丘，各位比丘這時應該用嚴厲的言語令其折服。如果不能折服，不應該直接向國王稟告，先告訴這個惡人的相識，其次告訴王夫人以及王子大臣等。如果這個人停止作惡事，事情就到此為止，不要讓他得逞。這叫做出力的戒律。
隨後比丘的戒律：隨後比丘不應該走在前面，也不應該太落在後面。不得並肩行走，不要先說話，不應該多說話，不問就不應該說話，如果問了當時就回答。如果前行比丘說非法，後行比丘應該呵止，如果說法就應該隨喜。如果如法得到佈施就應該接受。這叫做隨後比丘的戒律。
【English Translation】 English version: The precepts for Upasaka (lay follower): An Upasaka should not use a tooth-stick (a tool for cleaning teeth) or relieve themselves (urinate or defecate) during the acts of paying homage to the Buddha, the Dharma, and the Sangha. If an Upasaka realizes that they cannot increase their virtuous qualities by staying with their Achariya (teacher), they should inform the Achariya, saying, 'Please entrust me to so-and-so Bhikshu (monk).' The Achariya should consider: What is this Bhikshu's method of teaching? What are his disciples like? If the Achariya knows that this Bhikshu is endowed with virtuous qualities, they should entrust the Upasaka to him. If the Achariya knows that the Bhikshu is not endowed with virtuous qualities, they should entrust the Upasaka to another Bhikshu. If the Achariya is not good, the Upasaka should leave. This is called the precepts for Upasaka.
The precepts for Sramanera (novice monk): A Sramanera should not be disrespectful to their Upadhyaya (preceptor). Whatever they do, they should inform their Upadhyaya. When walking, they should follow behind their Upadhyaya, constantly providing all necessities, complying with their Upadhyaya's wishes, and not acting contrary to them. If they want to do something, they should not do it without informing their Upadhyaya, except for using a tooth-stick or relieving themselves during the acts of paying homage to the Buddha, the Dharma, and the Sangha. If a Sramanera stays with their Upadhyaya and realizes that they cannot increase their virtuous qualities, they should inform their Upadhyaya, saying, 'Please entrust me to so-and-so Bhikshu.' The Upadhyaya should consider: What is this Bhikshu's method of teaching? What are his disciples like? If the Upadhyaya knows that this Bhikshu is endowed with virtuous qualities, they should entrust the Sramanera to him. If the Upadhyaya knows that the Bhikshu is not endowed with virtuous qualities, they should entrust the Sramanera to another Bhikshu. If the Upadhyaya is not good, the Sramanera should leave. The Sramanera should be made to gather grass, tree leaves, fruits, and tooth-sticks, clear weeds from the Sangharama (monastery), sweep, and provide food, drink, and medicine. This is called the precepts for Sramanera.
The precepts for exerting effort: If a layperson in the monastery wants to do evil deeds and harass the Bhikshus, the Bhikshus should then use harsh words to subdue them. If they cannot be subdued, they should not directly report to the king. First, they should tell the acquaintances of the evil person, and then tell the queen, princes, and ministers. If this person stops doing evil deeds, the matter should end there, and they should not be allowed to succeed. This is called the precepts for exerting effort.
The precepts for following Bhikshus: A Bhikshu who is following should not walk in front, nor should they lag too far behind. They should not walk shoulder to shoulder, should not speak first, should not speak much, and should not speak unless asked. If asked, they should answer at that time. If the Bhikshu walking in front speaks of what is not Dharma, the Bhikshu following behind should stop them. If they speak of the Dharma, they should rejoice. If they receive offerings in accordance with the Dharma, they should accept them. This is called the precepts for following Bhikshus.
常入出家比丘法者，入出家時，常攝諸根不應調戲，凈持威儀如法，能起檀越善心，是名常入出家比丘法。
至家法者，若比丘散亂心不厭離心至檀越家，常得五罪：一、不請自入；二、屏處坐；三、強坐；四、數數食；五、無男子與女人過五六語，是名至家法。
住家法者，住家比丘，應善知坐處坐法差別，應為諸白衣說甚深法、示邪道正道，應說知見。常應教佈施、持戒、忍辱、行善，與受八戒。是名住家法。
住家上座法者，住家上座，應好觀自徒眾，莫令諸根散亂調戲，常凈持威儀起檀越善心，是名住家上座法。
語言法者，客比丘初來時，舊比丘不應疾與臥具，先應共語，次問用僧臥具，隨是比丘上中下應與臥具，是名共語言法。
息法者，客比丘初來時，不應從舊比丘疾索房舍臥具，初入僧坊先應在現處立，凈持威儀守攝諸根，然後向舊比丘說房舍臥具，是名息法。
漉水囊法者，比丘無漉水囊，不應遠行。若有凈水若河水流水，又復二十里有住處，不須漉水囊，是名漉水囊法。
經行法者，比丘應直經行，不遲不疾；若不能直，當畫地作相隨相直行，是名經行法。
虛空法者，一切虛空無界，地人向空中人，空中人向地人，不得遮羯磨作羯
【現代漢語翻譯】 現代漢語譯本：
常入出家比丘法：指出家比丘應當遵守的常規。進入或離開寺院時，應當時刻收攝六根，不應輕浮嬉戲，保持威儀莊重如法，能夠引發施主（檀越）的善心。這稱為常入出家比丘法。 至家法：如果比丘心懷散亂，沒有厭離之心，前往施主（檀越）家，常常會犯五種過失：一、未經邀請擅自進入；二、在隱蔽的地方坐下；三、強行坐著不走；四、頻繁地吃東西；五、沒有男子在場，與女人交談超過五六句話。這稱為至家法。 住家法：住在俗家的比丘，應當清楚瞭解坐處和坐法的差別，應當為在家居士（白衣）宣說甚深佛法，指出邪道和正道，應當講解正確的知見。經常應當教導他們佈施、持戒、忍辱、行善，併爲他們傳授八關齋戒。這稱為住家法。 住家上座法：住在俗家的上座比丘，應當好好觀察自己的徒眾，不要讓他們六根散亂、輕浮嬉戲，經常保持威儀莊重，引發施主（檀越）的善心。這稱為住家上座法。 語言法：有客比丘初來時，舊比丘不應立即給予臥具，應當先和他交談，然後詢問是否需要僧眾的臥具，根據這位比丘的上、中、下等不同情況給予相應的臥具。這稱為共語言法。 息法：有客比丘初來時，不應立即向舊比丘索要房舍臥具，初入僧院時，應當先在顯眼的地方站立，保持威儀莊重，收攝六根，然後才向舊比丘說明需要房舍臥具。這稱為息法。 漉水囊法：比丘如果沒有濾水囊，不應遠行。如果有乾淨的水，或者河水、流水，而且在二十里內有住處，則不需要濾水囊。這稱為漉水囊法。 經行法：比丘應當筆直地經行，不快不慢；如果不能走直，應當在地上畫線作為標記，沿著標記筆直行走。這稱為經行法。 虛空法：一切虛空沒有界限，地上的人可以面向空中人，空中人可以面向地上人，不得阻止羯磨（羯磨：僧團的議事或活動）的進行。
【English Translation】 English version:
Rules for a Bhikkhu (monk) Regularly Entering and Leaving Home: When entering or leaving the monastery, a Bhikkhu should always restrain the senses, avoid frivolous behavior, and maintain proper decorum according to the Dharma, so as to inspire good thoughts in the donors (Dānavati). This is called the Rules for a Bhikkhu Regularly Entering and Leaving Home. Rules for Visiting Homes: If a Bhikkhu, with a distracted mind and without a sense of detachment, goes to a donor's (Dānavati) home, he will often commit five offenses: 1. Entering uninvited; 2. Sitting in a secluded place; 3. Insisting on sitting; 4. Eating frequently; 5. Speaking more than five or six sentences with a woman without a man present. This is called the Rules for Visiting Homes. Rules for Staying at Homes: A Bhikkhu staying at a layperson's home should clearly understand the differences between sitting places and sitting manners. He should explain the profound Dharma to the lay followers (Upāsaka/Upāsikā), point out the wrong path and the right path, and explain correct understanding and views. He should always teach them about giving (Dāna), keeping precepts (Śīla), patience (Kṣānti), performing good deeds, and administer the Eight Precepts (Aṣṭāṅga-śīla). This is called the Rules for Staying at Homes. Rules for a Senior Bhikkhu Staying at Homes: A senior Bhikkhu staying at a layperson's home should carefully observe his disciples, not allowing them to have scattered senses or frivolous behavior. He should always maintain proper decorum and inspire good thoughts in the donors (Dānavati). This is called the Rules for a Senior Bhikkhu Staying at Homes. Rules for Speech: When a guest Bhikkhu first arrives, the resident Bhikkhu should not immediately offer bedding. He should first converse with him, then ask if he needs the Sangha's (Saṃgha) bedding. According to whether the Bhikkhu is superior, average, or inferior, he should be given appropriate bedding. This is called the Rules for Speech. Rules for Resting: When a guest Bhikkhu first arrives, he should not immediately ask the resident Bhikkhu for lodging and bedding. When first entering the monastery, he should first stand in a visible place, maintain proper decorum, restrain the senses, and then tell the resident Bhikkhu about his need for lodging and bedding. This is called the Rules for Resting. Rules for a Water Filter Bag: A Bhikkhu should not travel far without a water filter bag. If there is clean water, or river water, or flowing water, and there is a place to stay within twenty li (approximately 10 kilometers), a water filter bag is not necessary. This is called the Rules for a Water Filter Bag. Rules for Walking Meditation: A Bhikkhu should walk straight during walking meditation, neither too fast nor too slow. If he cannot walk straight, he should draw a line on the ground as a marker and walk straight along the marker. This is called the Rules for Walking Meditation. Rules of Space: All space is without boundaries. People on the ground can face people in the air, and people in the air can face people on the ground. No one should obstruct the performance of Karma (Kamma: Sangha's (Saṃgha) proceedings or activities).
磨，是名虛空法。
便利法者，比丘若欲入廁，先應彈指。若有先入者，應待出。出已脫衣著一處，然後入廁，應蹲坐。若便利未下者不應待，下者不應留。是名便利法。
近廁法者，比丘不應近廁讀誦經論議說法，不應近廁浣染割截刺衣，一切所作不應近廁，除便利，是名近廁法。
廁板法者，比丘應安徐便利，勿令污板，是名廁板法。
廁上坐法者，若下座先入廁已舉衣，上座後來不應驅遣，若驅遣得突吉羅，是名廁上座法。
拭法者，不應用利物拭，不應用草拭，應用滑石軟木，是名拭法。
洗處法者，若不洗大便處，不應坐臥僧臥具上，若坐臥得突吉羅。若無水、若白衣事水、若著藥不得洗，如是不洗無罪。是名洗處法。
近洗處法者，若近洗處，不應讀誦經論議說法，不應浣染割截刺衣，一切有所作，不應近洗處，但除洗。是名近洗處法。
洗處板法者，比丘應安徐洗，勿令濕板，是名洗處板法。
洗處上座法者，若下座先在洗處坐，上座後來不應驅遣，若驅遣得突吉羅，是名洗處上座法。
小便處法者，不得處處小便，應在常處，是名小便處法。
近小便處法者，比丘不應近小便處讀誦經論議說法，不應近小便處浣染割截刺衣。一
【現代漢語翻譯】 現代漢語譯本 『磨』，這被稱為虛空法（śūnyatā-dharma，空性的法則）。
便利法：比丘如果想要入廁，首先應當彈指。如果有人先進入，應當等待其出來。出來后，將衣服脫下放在一處，然後進入廁所，應當蹲坐。如果排便不暢，不應等待，如果已經排出，不應停留。這被稱為便利法。
近廁法：比丘不應當在靠近廁所的地方讀誦經論、議論說法，不應當在靠近廁所的地方浣洗、染色、割截、縫刺衣服，一切所作的事情都不應當在靠近廁所的地方進行，除了排便。這被稱為近廁法。
廁板法：比丘應當安穩緩慢地排便，不要讓糞便玷汙廁板，這被稱為廁板法。
廁上坐法：如果下座（資歷淺的比丘）先進入廁所已經整理好衣服，上座（資歷深的比丘）後來不應當驅趕他，如果驅趕他，就會犯突吉羅（duḥkṛta，一種輕罪）。這被稱為廁上座法。
拭法：不應當用鋒利的物品擦拭，不應當用草擦拭，應當用滑石或軟木擦拭，這被稱為拭法。
洗處法：如果不清洗大便處，不應當坐臥在僧眾的臥具上，如果坐臥，就會犯突吉羅。如果沒有水、或者有在家居士正在用水、或者因為用藥而不能洗，這樣不洗就沒有罪。這被稱為洗處法。
近洗處法：如果在靠近洗滌處的地方，不應當讀誦經論、議論說法，不應當浣洗、染色、割截、縫刺衣服，一切有所作為的事情，都不應當在靠近洗滌處的地方進行，除了洗滌。這被稱為近洗處法。
洗處板法：比丘應當安穩緩慢地洗滌，不要讓水沾濕板子，這被稱為洗處板法。
洗處上座法：如果下座先在洗滌處坐著，上座後來不應當驅趕他，如果驅趕他，就會犯突吉羅。這被稱為洗處上座法。
小便處法：不得隨處小便，應當在固定的地方小便，這被稱為小便處法。
近小便處法：比丘不應當在靠近小便處的地方讀誦經論、議論說法，不應當在靠近小便處的地方浣洗、染色、割截、縫刺衣服。
【English Translation】 English version 'Māra' is called the void-dharma (śūnyatā-dharma, the law of emptiness).
The law of convenience: If a Bhikṣu (monk) wishes to enter the toilet, he should first snap his fingers. If someone has already entered, he should wait for them to come out. After they come out, he should take off his clothes and place them in one place, then enter the toilet and squat. If the stool does not come out easily, he should not wait; if it has come out, he should not linger. This is called the law of convenience.
The law of proximity to the toilet: A Bhikṣu should not recite scriptures, discuss doctrines, or preach near the toilet. He should not wash, dye, cut, or sew clothes near the toilet. All activities should not be done near the toilet, except for relieving oneself. This is called the law of proximity to the toilet.
The law of the toilet board: A Bhikṣu should relieve himself slowly and gently, without soiling the board. This is called the law of the toilet board.
The law of seating in the toilet: If a junior monk has already entered the toilet and arranged his clothes, a senior monk should not drive him away. If he drives him away, he commits a duḥkṛta (minor offense). This is called the law of seating in the toilet.
The law of wiping: One should not use sharp objects to wipe, nor should one use grass to wipe. One should use talc or soft wood. This is called the law of wiping.
The law of the washing place: If one does not wash the anal area, one should not sit or lie on the Sangha's (monastic community) bedding. If one sits or lies down, one commits a duḥkṛta. If there is no water, or if a layperson is using the water, or if one cannot wash due to medication, then not washing is not a sin. This is called the law of the washing place.
The law of proximity to the washing place: If one is near the washing place, one should not recite scriptures, discuss doctrines, or preach. One should not wash, dye, cut, or sew clothes. All activities should not be done near the washing place, except for washing. This is called the law of proximity to the washing place.
The law of the washing place board: A Bhikṣu should wash slowly and gently, without wetting the board. This is called the law of the washing place board.
The law of seating at the washing place: If a junior monk is already sitting at the washing place, a senior monk should not drive him away. If he drives him away, he commits a duḥkṛta. This is called the law of seating at the washing place.
The law of the urination place: One should not urinate everywhere; one should urinate in a designated place. This is called the law of the urination place.
The law of proximity to the urination place: A Bhikṣu should not recite scriptures, discuss doctrines, or preach near the urination place. He should not wash, dye, cut, or sew clothes near the urination place.
切所作不應近小便處，但除小便。是名近小便處法。
小便處板法者，比丘應一心安徐小便，勿令濕板，是名小便處板法。
小便處上座法者，若下座先入，上座來不應驅起，若驅起者得突吉羅，是名小便處上座法。
唾法者，比丘不應大聲唾，不應唾凈潔治地，是名唾法。
唾器法者，佛聽二種唾器：若瓦、若銅。應好守護勿令失，更求覓妨行道故。是名唾器法。
缽支法者，佛聽用鍮石、銅鐵、鉛錫、白镴、瓦作，應好賞護莫令失，更求覓妨行道，是名缽支法。
齒木法者，佛聽齒木三種枝：上、中、下。上者尺二寸，下者六寸，餘者是中。是名齒木枝法。
擿齒法者，不應用利物擿齒，不應強擿，不應破龂，是名擿齒法。
刮舌法者，不應用利物刮令傷舌，是名刮舌法。
擿耳法者，不應用利物擿耳垢，不得強擿，當徐徐擿，勿傷耳肌，是名擿耳法。
如是等比丘法，當應受學修行，與上法相違，是名非法。(行法竟)◎
◎二種毗尼及雜誦
三事決定知比尼相：一、本起；二、結戒；三、隨結。復有二種比尼：諍比尼、犯比尼。復有二種比尼：凈比尼、煩惱比尼。復有二種比尼：比丘比尼、比丘尼比尼。復有二種比尼：遍比尼、
【現代漢語翻譯】 現代漢語譯本：
不應該在小便處附近切割東西，只能在那裡小便。這叫做在小便處附近應遵守的規定。
關於小便處木板的規定是，比丘（bhikkhu，佛教僧侶）應當專心致志、輕緩地小便，不要弄濕木板。這叫做小便處木板的規定。
關於小便處上座（長老）的規定是，如果年輕的比丘先進入小便處，年長的比丘來了不應該驅趕他離開，如果驅趕他離開，就會犯突吉羅（dukkhata，輕罪）。這叫做小便處上座的規定。
關於吐唾沫的規定是，比丘不應該大聲吐唾沫，不應該吐在乾淨整潔的地方。這叫做吐唾沫的規定。
關於唾器的規定是，佛允許使用兩種唾器：瓦制的或銅製的。應當好好守護，不要遺失，因為重新尋找會妨礙修行。這叫做唾器的規定。
關於缽支（缽的支架）的規定是，佛允許用黃銅、銅、鐵、鉛、錫、白镴、瓦製作缽支。應當好好愛護，不要遺失，因為重新尋找會妨礙修行。這叫做缽支的規定。
關於齒木（牙籤）的規定是，佛允許使用三種長度的齒木：上等、中等、下等。上等的長度是一尺二寸，下等的長度是六寸，其餘的是中等。這叫做齒木長度的規定。
關於剔牙的規定是，不應該用鋒利的物品剔牙，不應該用力剔牙，不應該弄破牙齦。這叫做剔牙的規定。
關於刮舌的規定是，不應該用鋒利的物品刮舌，以免傷到舌頭。這叫做刮舌的規定。
關於掏耳朵的規定是，不應該用鋒利的物品掏耳垢，不得用力掏，應當輕柔地掏，不要傷到耳部的面板。這叫做掏耳朵的規定。
像這些比丘應當遵守的規定，應當接受學習和修行。與以上規定相違背的，就叫做非法。（行爲規範結束）
◎兩種毗尼（vinaya，戒律）及雜誦
通過三件事可以確定毗尼的性質：一、本起（緣起）；二、結戒（制定戒律）；三、隨結（補充規定）。還有兩種毗尼：諍比尼（關於爭端的戒律）、犯比尼（關於違犯的戒律）。還有兩種毗尼：凈比尼（關於清凈的戒律）、煩惱比尼（關於煩惱的戒律）。還有兩種毗尼：比丘比尼（比丘的戒律）、比丘尼比尼（比丘尼的戒律）。還有兩種毗尼：遍比尼（普遍的戒律）
【English Translation】 English version:
One should not cut anything near the place for urination, but only urinate there. This is called the rule for being near the place for urination.
Regarding the rule for the wooden board at the place for urination, a bhikkhu (Buddhist monk) should concentrate and urinate slowly, not letting the board get wet. This is called the rule for the wooden board at the place for urination.
Regarding the rule for the senior monk at the place for urination, if a junior monk enters first, the senior monk should not drive him away upon arrival. If he drives him away, he commits a dukkata (minor offense). This is called the rule for the senior monk at the place for urination.
Regarding the rule for spitting, a bhikkhu should not spit loudly, and should not spit on clean and tidy ground. This is called the rule for spitting.
Regarding the rule for spittoons, the Buddha allowed two kinds of spittoons: those made of clay or those made of copper. One should guard them well and not lose them, because searching for them again would hinder practice. This is called the rule for spittoons.
Regarding the rule for patra supports (stands for bowls), the Buddha allowed them to be made of brass, copper, iron, lead, tin, pewter, or clay. One should cherish and protect them well, and not lose them, because searching for them again would hinder practice. This is called the rule for patra supports.
Regarding the rule for tooth wood (toothpicks), the Buddha allowed three lengths of tooth wood: superior, medium, and inferior. The superior one is one foot and two inches long, the inferior one is six inches long, and the rest are medium. This is called the rule for tooth wood lengths.
Regarding the rule for picking teeth, one should not use sharp objects to pick teeth, should not pick forcefully, and should not break the gums. This is called the rule for picking teeth.
Regarding the rule for scraping the tongue, one should not use sharp objects to scrape the tongue, lest the tongue be injured. This is called the rule for scraping the tongue.
Regarding the rule for picking the ears, one should not use sharp objects to pick earwax, and should not pick forcefully. One should pick gently, and not injure the ear skin. This is called the rule for picking the ears.
Such are the rules that bhikkhus should follow, and they should accept, learn, and practice them. That which contradicts the above rules is called unlawful. (End of the rules of conduct)
◎ Two kinds of Vinaya (discipline) and miscellaneous recitations
The nature of the Vinaya can be determined through three things: 1. the origin; 2. the establishment of precepts; 3. subsequent regulations. There are also two kinds of Vinaya: dispute Vinaya and offense Vinaya. There are also two kinds of Vinaya: pure Vinaya and defilement Vinaya. There are also two kinds of Vinaya: Bhikkhu Vinaya and Bhikkhuni Vinaya. There are also two kinds of Vinaya: pervasive Vinaya.
不遍比尼。
諍比尼者，相言共鬥諍訟、相罵相打作二分。諸比丘應觀察，是事何因緣起？云何可滅？起斗亂事因緣者，十四破僧事，六斗諍根本，起斗亂因緣。滅相言事者，以二比尼滅：現前比尼、多覓比尼，是名滅比尼。
云何犯比尼？五眾犯定犯，攝犯比尼。云何五種？所謂波羅夷、僧伽婆尸沙、波夜提、波羅提提舍尼、突吉羅。犯是五眾犯，應求本起，應覓除滅。本起者，五眾罪所起因緣，有身犯非口非意、有口犯非身非意、有身意犯非口、有口意犯非身、有身口意犯，無但意犯，是名犯起因緣。有犯下罪，心念便除滅。有犯中罪，從他除滅。有犯須出罪羯磨，有犯不可除滅。犯出罪羯磨有二種：一者覆藏、二者不覆藏。覆藏者，隨覆藏日與別住。不覆藏罪，但與六日六夜摩那埵。犯不可治，則不可除滅。
煩惱比尼者，應覓起因緣、滅因緣。起因緣者，可系法中貪著心，見利味諸煩惱發，是名起因緣。滅因緣者，于可系法中，觀無常生滅厭離舍滅，善心住諸禪定三昧地中，和合諸行繫心緣中，入三脫門，能斷見諦所斷思惟所斷結使。二種結斷故證沙門果，隨得果故有聖人差別，是名攝斷結。
比丘比尼者，是凈、是不凈。比丘尼比尼者，是凈、是不凈，遍、不遍、一切遍。一切遍
【現代漢語翻譯】 現代漢語譯本 不遍比尼（Avyāpaka-vinaya）。
諍比尼是指，互相爭吵、互相鬥爭訴訟、互相謾罵毆打，形成兩個派別。各位比丘應該觀察，這件事是什麼因緣引起的？如何才能平息？引起爭鬥混亂事件的因緣，是十四種破僧事，六種爭鬥的根本，這些是引起爭鬥混亂的因緣。平息互相爭吵事件的方法，是用兩種比尼來平息：現前比尼（Sammukhā-vinaya）、多覓比尼（Sati-vinaya），這叫做平息比尼。
什麼是犯比尼？五眾（Pañca āpattikkhandhā）的罪行，包括犯定犯，都屬於攝犯比尼。什麼是五種罪？就是指波羅夷（Pārājika，斷頭罪）、僧伽婆尸沙（Saṃghādisesa，僧殘罪）、波夜提（Pācittiya，單墮罪）、波羅提提舍尼（Pāṭidesanīya，悔過罪）、突吉羅（Dukkata，惡作罪）。犯了這五眾罪，應該追究根本原因，應該尋求消除和滅除的方法。根本原因是指，五眾罪所產生的因緣，有身體犯但非口和意、有口犯但非身和意、有身意犯但非口、有口意犯但非身、有身口意都犯，沒有隻有意犯的情況，這叫做犯戒的起因。有犯下等罪，心中唸誦懺悔就能消除滅除。有犯中等罪，需要通過他人來消除滅除。有犯需要進行出罪羯磨（Kamma，業）儀式，有的犯戒是不可消除滅除的。犯出罪羯磨有兩種情況：一是覆藏罪、二是不覆藏罪。覆藏罪，根據覆藏的天數給予別住（Parivāsa）的懲罰。不覆藏罪，只給予六日六夜的摩那埵（Mānatta）。犯了不可救治的罪，就不可消除滅除。
煩惱比尼是指，應該尋求煩惱生起的因緣、煩惱滅除的因緣。生起的因緣是指，在可以執著的法中產生貪著心，見到利益就產生各種煩惱，這叫做生起的因緣。滅除的因緣是指，對於可以執著的法，觀察其無常生滅，產生厭離心而捨棄滅除，以善良的心安住在各種禪定三昧的境界中，調和各種行為，將心繫于所緣境中，進入三解脫門（三脫門），能夠斷除見道所斷的結使（Saṃyojana，結縛）、思惟道所斷的結使。斷除這兩種結使就能證得沙門果（Sāmaññaphala），隨著所證得的果位不同，聖人也有差別，這叫做攝斷結。
比丘的比尼，有清凈的，有不清凈的。比丘尼的比尼，有清凈的，有不清凈的，有遍的，有不遍的，有一切遍的。
【English Translation】 English version Avyāpaka-vinaya (Not comprehensive Vinaya).
『Dispute Vinaya』 refers to mutual quarreling, fighting lawsuits, cursing and hitting each other, forming two factions. The Bhikkhus should observe, what is the cause of this matter? How can it be extinguished? The causes of disputes and chaos are the fourteen kinds of Sangha-breaking matters, the six roots of disputes, which are the causes of disputes and chaos. The method of settling mutual quarrels is to settle them with two kinds of Vinaya: Sammukhā-vinaya (Presence Vinaya), Sati-vinaya (Mindfulness Vinaya), this is called settling Vinaya.
What is 『committing Vinaya』? The offenses of the five aggregates (Pañca āpattikkhandhā), including committing fixed offenses, all belong to 『encompassing Vinaya』. What are the five kinds of offenses? They refer to Pārājika (Defeat), Saṃghādisesa (Suspension), Pācittiya (Expiation), Pāṭidesanīya (Confession), and Dukkata (Wrongdoing). Having committed these five kinds of offenses, one should investigate the root cause and seek ways to eliminate and extinguish them. The root cause refers to the causes and conditions that give rise to the five kinds of offenses. There is offense committed by the body but not by the mouth and mind, offense committed by the mouth but not by the body and mind, offense committed by the body and mind but not by the mouth, offense committed by the mouth and mind but not by the body, offense committed by the body, mouth, and mind, and there is no situation where only the mind commits the offense. This is called the cause of committing the offense. There are minor offenses that can be eliminated and extinguished by reciting repentance in the heart. There are medium offenses that need to be eliminated and extinguished through others. There are offenses that require a Kamma (Act) ceremony to be performed for expiation, and there are offenses that cannot be eliminated and extinguished. There are two situations for committing the Kamma ceremony for expiation: one is concealing the offense, and the other is not concealing the offense. For concealing the offense, Parivāsa (probation) is given according to the number of days of concealment. For offenses that are not concealed, only Mānatta (penance) is given for six days and six nights. Offenses that are incurable cannot be eliminated and extinguished.
『Affliction Vinaya』 refers to seeking the causes of the arising of afflictions and the causes of the extinction of afflictions. The cause of arising refers to the arising of attachment in the Dharma that can be clung to, and the arising of various afflictions upon seeing benefits. This is called the cause of arising. The cause of extinction refers to observing the impermanence of arising and ceasing in the Dharma that can be clung to, generating aversion and abandoning and extinguishing it, dwelling with a good mind in the realm of various Samadhi (Concentration), harmonizing various actions, focusing the mind on the object of focus, entering the three doors of liberation (三脫門), and being able to cut off the Saṃyojana (Fetters) that are cut off by the path of seeing and the Saṃyojana that are cut off by the path of thinking. Cutting off these two kinds of Saṃyojana can attain the fruit of Sāmaññaphala (Recluse-ship), and the sages also have differences according to the different fruits attained. This is called encompassing the cutting off of fetters.
The Vinaya of Bhikkhus is pure and impure. The Vinaya of Bhikkhunis is pure and impure, comprehensive and not comprehensive, and all-comprehensive.
時凈者，初夜受漿。二時凈者，初夜、后夜分，應若坐禪若讀經。一夜凈者，比丘尼應一夜畜長缽。二夜凈者，得二夜共未受大戒人宿。三夜凈者，第三夜未受大戒人應移處宿。五夜凈者，佛聽極久五夜不受依止。六夜凈者，阿蘭若比丘怖畏處，得六夜離衣宿。七夜凈者，病聽極久七夜畜殘藥得服。十夜凈者，比丘畜長衣缽，極久得至十夜。半月凈者，應半月一處和合說戒作布薩。一月凈者，得非時衣，極久得一月畜衣。二月凈者，比丘聽二月無依止。三月凈者，比丘應三月安居。四月凈者，受露坐比丘在多雨國土，應四月空地住，八月在覆處。五月凈者，比丘五月受迦絺那衣。八月凈者，受露坐比丘，在少雨國土，應八月在露地住、四月在覆處。九月凈者，比丘有事未了，極久應停至九月。一歲凈者，一歲比丘得受迦絺那衣。二歲凈者，二歲比丘尼應常隨逐和上。三歲凈者，比丘中間相降三歲，得共大繩床上坐，小繩床上得共二人坐，獨坐床上但一人坐。五歲凈者，五歲比丘應依止他，滿五歲已得離依止宿。六歲凈者，比丘尼六歲應依止他，滿六歲已得離依止宿。七歲凈者，佛聽沙彌極小乃至七歲。九歲凈者，九歲比丘應隨僧作使。十歲凈者，十歲比丘應畜弟子。又極小十歲曾嫁沙彌尼，得受六法。十二歲凈者，曾
【現代漢語翻譯】 現代漢語譯本 時凈：指在特定時間段內允許的行為。 初夜凈者，指可以在初夜（夜晚的最初時段）接受飲料或食物。 二時凈者，指可以在初夜和后夜（夜晚的最後時段）進行活動，例如禪坐或誦經。 一夜凈者，比丘尼（bhikkhuni，佛教女出家人）可以在一夜之內持有過長的缽（patra，僧侶的食器）。 二夜凈者，允許與尚未受具足戒（upasampada，佛教僧侶的最高級別戒律）的人同宿兩夜。 三夜凈者，第三夜時，未受具足戒的人應當轉移到其他地方住宿。 五夜凈者，佛陀（Buddha）允許在極其特殊的情況下，可以五夜不接受依止（nissaya，依賴於一位資深僧侶的指導）。 六夜凈者，居住在阿蘭若（aranya，寂靜處）的比丘（bhikkhu，佛教男出家人），如果身處恐怖的地方，可以六夜不穿袈裟睡覺。 七夜凈者，生病的比丘在極其特殊的情況下，可以儲存剩餘的藥物長達七夜並服用。 十夜凈者，比丘可以持有過長的袈裟（civara，僧侶的衣服）和缽，最長可達十夜。 半月凈者，應當每半個月在一處集會，共同誦戒（patimokkha，僧侶戒律）並舉行布薩（uposatha，懺悔儀式）。 一月凈者，可以獲得非時衣（akalacivara，在非規定時間獲得的袈裟），最長可以持有一個月。 二月凈者，佛陀允許比丘在兩個月內沒有依止。 三月凈者，比丘應當進行三個月的安居（vassa，雨季的閉關修行）。 四月凈者，接受露坐（abbhokasika，在露天居住的苦行）的比丘，在多雨的國家，應當有四個月住在空曠的地方，八個月住在有遮蓋的地方。 五月凈者，比丘可以在五個月內接受迦絺那衣（kathina-civara，安居結束後接受的特殊袈裟）。 八月凈者，接受露坐的比丘，在少雨的國家，應當有八個月住在露天，四個月住在有遮蓋的地方。 九月凈者，如果比丘有事情未完成，最長可以停留到九個月。 一歲凈者，一年資歷的比丘可以接受迦絺那衣。 二歲凈者，兩年資歷的比丘尼應當經常跟隨和尚（upajjhaya，戒師）。 三歲凈者，比丘之間如果互相降低三年的資歷，可以共同坐在大繩床上，小繩床上可以共同坐兩個人，單獨的床上只能坐一個人。 五歲凈者，五年資歷的比丘應當依止他人，滿五年後可以離開依止而居住。 六歲凈者，比丘尼六年資歷應當依止他人，滿六年之後可以離開依止而居住。 七歲凈者，佛陀允許沙彌（sramanera，佛教見習僧侶）最小可以到七歲。 九歲凈者，九歲資歷的比丘應當隨僧團做雜務。 十歲凈者，十年資歷的比丘可以收弟子。 又，最小十歲且曾出嫁的沙彌尼（sramanerika，佛教見習女僧侶），可以接受六法（chadhamma，為成為比丘尼前需遵守的六項戒律）。 十二歲凈者，曾...
【English Translation】 English version 'Time allowance': refers to the behaviors allowed within a specific time period. 'First night allowance': refers to being able to receive drinks or food during the first part of the night. 'Two-time allowance': refers to being able to engage in activities such as meditation or scripture reading during the first and last parts of the night. 'One-night allowance': A bhikkhuni (Buddhist nun) should be allowed to keep an oversized bowl (patra, a monk's eating utensil) for one night. 'Two-night allowance': Permission to stay with someone who has not yet received full ordination (upasampada, the highest level of precepts for Buddhist monks) for two nights. 'Three-night allowance': On the third night, the person who has not received full ordination should move to another place to stay. 'Five-night allowance': The Buddha (Buddha) allows, in extremely special circumstances, not accepting dependence (nissaya, reliance on the guidance of a senior monk) for five nights. 'Six-night allowance': A bhikkhu (Buddhist monk) living in an aranya (secluded place), if in a frightening place, may sleep without wearing robes for six nights. 'Seven-night allowance': A sick bhikkhu, in extremely special circumstances, may store leftover medicine for up to seven nights and take it. 'Ten-night allowance': A bhikkhu can keep an oversized robe (civara, a monk's clothing) and bowl for up to ten nights. 'Half-month allowance': One should gather in one place every half month to recite the precepts (patimokkha, monastic rules) and hold the uposatha (confession ceremony). 'One-month allowance': One can obtain untimely robes (akalacivara, robes obtained at an unscheduled time) and keep them for up to one month. 'Two-month allowance': The Buddha allows a bhikkhu to be without dependence for two months. 'Three-month allowance': A bhikkhu should observe the three-month rains retreat (vassa, rainy season retreat). 'Four-month allowance': A bhikkhu who accepts open-air dwelling (abbhokasika, ascetic practice of living in the open air), in a rainy country, should live in an open space for four months and in a covered place for eight months. 'Five-month allowance': A bhikkhu can receive the kathina-civara (special robe received after the rains retreat) within five months. 'Eight-month allowance': A bhikkhu who accepts open-air dwelling, in a country with little rain, should live in the open air for eight months and in a covered place for four months. 'Nine-month allowance': If a bhikkhu has unfinished business, he can stay for up to nine months. 'One-year allowance': A bhikkhu with one year of seniority can receive the kathina robe. 'Two-year allowance': A bhikkhuni with two years of seniority should always follow the preceptor (upajjhaya, ordination teacher). 'Three-year allowance': If bhikkhus reduce each other's seniority by three years, they can sit together on a large rope bed; two people can sit together on a small rope bed; only one person can sit on a single bed. 'Five-year allowance': A bhikkhu with five years of seniority should depend on others; after five years, he can live independently. 'Six-year allowance': A bhikkhuni with six years of seniority should depend on others; after six years, she can live independently. 'Seven-year allowance': The Buddha allows a sramanera (Buddhist novice monk) to be as young as seven years old. 'Nine-year allowance': A bhikkhu with nine years of seniority should perform tasks for the Sangha (monastic community). 'Ten-year allowance': A bhikkhu with ten years of seniority can accept disciples. Also, a sramanerika (Buddhist novice nun) who is at least ten years old and has been married can receive the six dharmas (chadhamma, six precepts to be observed before becoming a bhikkhuni). 'Twelve-year allowance': Once...
嫁式叉摩尼年十二應受具足戒。十二歲凈者，比丘尼應畜弟子。十八歲凈者，童女沙彌尼年十八歲，應受六法。二十歲凈者，沙彌年二十，應受具足戒；童女式叉摩尼年二十，應受具足戒；二十歲比丘僧，應令教化比丘尼。
一凈者，應一比丘作阿地檀布薩。二凈者，二比丘應共分施物展轉分。三凈者，三語布薩。四凈者，四比丘應說波羅提木叉。五凈者，五比丘應差自恣人。八凈者，八比丘應受大眾會法。十凈者，十比丘應受具足戒。二十凈者，二十比丘應作出罪羯磨。缽凈者，佛聽二種缽：瓦缽、鐵缽。八種缽不應畜。衣凈者，七種衣不作凈施得畜：僧伽梨、郁多羅僧、安陀會、雨浴衣、覆瘡衣、尼師壇，及余百一物。刀子凈者，佛聽畜月頭刀子，為割截衣故。針凈者，佛聽畜二種針：銅針、鐵針。三種鼻：糠鼻、圓鼻、小豆鼻，比丘無針不應行。染凈者，五比丘白佛言：「世尊！我等用何等物染衣？」佛言：「用根汁、莖汁、葉汁、花汁、果汁、新生犢子糞汁染。」壞色凈者，比丘得新衣，應三種壞色：若青、若泥、若茜。量凈者，不應等佛衣量作衣，應隨自身量。如是等諸凈，盡應思惟觀察，及二部波羅提木叉，並義解比尼增一。
無本起因緣、比尼共不共，是事凈不遮、是事不凈遮。如青黃赤
【現代漢語翻譯】 現代漢語譯本： 式叉摩尼（Siksamana，預備沙彌尼）年滿十二歲，如果清凈，可以接受具足戒。十二歲清凈的女子，比丘尼可以收她為弟子。十八歲清凈的女子，作為童女沙彌尼（novice nun），年滿十八歲，應當接受六法（six rules）。二十歲清凈的沙彌（Sramanera，男沙彌），年滿二十歲，應當接受具足戒；童女式叉摩尼年滿二十歲，應當接受具足戒；二十歲的比丘僧團（Bhikkhu Sangha），應當教化比丘尼（Bhikkhuni）。 一個清凈的比丘，可以主持阿地檀布薩（Adhitthana Uposatha，堅定布薩）。兩個清凈的比丘，應當共同分配施物，輾轉分給他人。三個清凈的比丘，可以進行三語布薩（three-utterance Uposatha）。四個清凈的比丘，應當誦說波羅提木叉（Pratimoksha，戒經）。五個清凈的比丘，應當推選自恣人（Pavarana person）。八個清凈的比丘，應當接受大眾集會法（assembly rules）。十個清凈的比丘，應當接受具足戒（full ordination）。二十個清凈的比丘，應當作出罪羯磨（expiation ritual）。缽（bowl）的清凈：佛允許使用兩種缽：瓦缽、鐵缽。八種缽不應當持有。衣服的清凈：七種衣服不作凈施（purification offering）可以持有：僧伽梨（Sanghati，重衣）、郁多羅僧（Uttarasanga，上衣）、安陀會（Antarvasa，內衣）、雨浴衣（rain bathing cloth）、覆瘡衣（covering wound cloth）、尼師壇（Nisidana，坐具），以及其他一百零一種物品。刀子的清凈：佛允許持有月頭刀子（crescent knife），爲了割截衣服的緣故。針的清凈：佛允許持有兩種針：銅針、鐵針。三種針鼻：糠鼻、圓鼻、小豆鼻，比丘沒有針不應當出行。染色的清凈：五位比丘稟告佛說：『世尊！我們用什麼東西來染衣服？』佛說：『用根汁、莖汁、葉汁、花汁、果汁、新生犢子糞汁來染色。』壞色的清凈：比丘得到新衣服，應當用三種壞色：青色、泥色、茜色。尺寸的清凈：不應當按照佛的衣服尺寸來製作衣服，應當根據自身的尺寸。像這樣等等的清凈，都應當思惟觀察，以及二部波羅提木叉（two versions of the Pratimoksha），並義解比尼增一（meaning of Vinaya Ekottara）。 沒有本起因緣（originating cause）、比尼共不共（Vinaya shared and unshared），這件事是清凈的，不遮止；這件事是不清凈的，遮止。如青黃赤（blue, yellow, red）。
【English Translation】 English version: A Siksamana (probationary nun), if she is twelve years old and pure, may receive full ordination. A nun may accept a twelve-year-old pure girl as a disciple. An eighteen-year-old pure girl, as a novice nun (Sramaneri), should receive the six rules when she is eighteen years old. A twenty-year-old pure Sramanera (novice monk) should receive full ordination when he is twenty years old; a twenty-year-old pure Siksamana should receive full ordination; a Sangha (community) of twenty-year-old Bhikkhus (monks) should teach the Bhikkhunis (nuns). One pure Bhikkhu (monk) may perform the Adhitthana Uposatha (determination Uposatha). Two pure Bhikkhus should jointly distribute offerings and pass them on to others. Three pure Bhikkhus may perform the three-utterance Uposatha. Four pure Bhikkhus should recite the Pratimoksha (code of monastic discipline). Five pure Bhikkhus should appoint a Pavarana (invitation) person. Eight pure Bhikkhus should accept the assembly rules. Ten pure Bhikkhus should receive full ordination. Twenty pure Bhikkhus should perform the expiation ritual (expiation karma). Purity of the bowl: The Buddha allows two types of bowls: clay bowls and iron bowls. Eight types of bowls should not be kept. Purity of clothing: Seven types of clothing may be kept without purification offering: Sanghati (outer robe), Uttarasanga (upper robe), Antarvasa (inner robe), rain bathing cloth, covering wound cloth, Nisidana (sitting cloth), and one hundred and one other items. Purity of the knife: The Buddha allows the keeping of a crescent knife for the purpose of cutting clothes. Purity of the needle: The Buddha allows the keeping of two types of needles: copper needles and iron needles. Three types of needle eyes: chaff eye, round eye, and small bean eye; a Bhikkhu should not travel without a needle. Purity of dyeing: Five Bhikkhus reported to the Buddha: 'Venerable One! What should we use to dye clothes?' The Buddha said: 'Use root juice, stem juice, leaf juice, flower juice, fruit juice, and newborn calf dung juice to dye.' Purity of broken colors: When a Bhikkhu receives new clothes, he should use three broken colors: blue, mud color, and madder color. Purity of measurement: Clothes should not be made according to the Buddha's clothing size, but according to one's own size. All such purities should be contemplated and observed, as well as the two versions of the Pratimoksha, and the meaning of Vinaya Ekottara (the numerical discourses on the Vinaya). Without originating cause, Vinaya shared and unshared, this matter is pure and not prohibited; this matter is impure and prohibited. Such as blue, yellow, red.
白色，是不凈遮。非青黃赤白色，是凈不遮。如酒色、酒香、酒味酒力，是不凈遮。非酒色、非酒香、非酒味、非酒力，是凈不遮。又如諸比丘作凈已得用，如五種子生，比丘五種作凈得食。八種漿以水作凈得飲。十種衣三種壞色凈得用。是事凈，比丘、比丘尼應用；是事不凈，比丘、比丘尼不應用。
是事某方、某時凈，比丘、比丘尼應用；是事某方、某時不凈，比丘、比丘尼不應用。是事某時、某人應用，如飢餓時如老病比丘應用；若豐樂時，若年少無病比丘不應用。如是事應籌量輕重本末已應用。(二犯等竟)
波羅夷法初戒
佛在毗耶離，爾時須提那迦蘭陀子比丘作是念：「佛結戒斷淫慾先作無罪，我多作淫慾，不知我何處是先？何處非先？」如是心生疑悔。是事白佛，佛言：「是須提那迦蘭陀子比丘，未結戒前一切淫慾不犯。」
問：「佛說狂人不犯，齊何名狂？」佛言：「有五相名狂人：親里死盡故狂、財物失盡故狂、田業人民失盡故狂、或四大錯亂故狂、或先世業報故狂。比丘雖有是五狂相，若自知我是比丘作淫慾，得波羅夷。若不自知，不犯。」
問：「比尼中說散亂心不犯。云何名散亂心？」佛言：「有五種因緣令心散亂：為非人所打故心散亂、或非人令心散亂、
【現代漢語翻譯】 現代漢語譯本 白色，屬於不凈遮（不應接受的）。非青、黃、赤、白色，屬於凈不遮（可以接受的）。例如酒的顏色、酒的香味、酒的味道、酒的效力，屬於不凈遮。非酒的顏色、非酒的香味、非酒的味道、非酒的效力，屬於凈不遮。又如各位比丘將某些東西作凈（凈化）后就可以使用，例如五種種子發芽后，比丘通過五種方法作凈后可以食用。八種飲料用水作凈后可以飲用。十種衣服用三種壞色（染色）作凈后可以使用。這些事情是清凈的，比丘、比丘尼可以應用；這些事情是不清凈的，比丘、比丘尼不應該應用。 這些事情在某個地方、某個時間是清凈的，比丘、比丘尼可以應用；這些事情在某個地方、某個時間是不清凈的，比丘、比丘尼不應該應用。這些事情在某個時間、對某些人是適用的，例如飢餓的時候，或者年老生病的比丘可以應用；如果生活富足的時候，或者年輕無病的比丘不應該應用。這些事情應該衡量輕重緩急、本末緣由之後再應用。（二犯等結束） 波羅夷法初戒 佛陀在毗耶離（Vaisali，古印度城市名）的時候，當時須提那迦蘭陀子（Suddhinna Kalantaputta，人名）比丘這樣想：『佛陀制定戒律禁止淫慾，之前所做的（淫慾）沒有罪過，我做了很多淫慾，不知道我哪些是之前的，哪些不是之前的？』像這樣心中產生疑惑後悔。這件事稟告了佛陀，佛陀說：『這位須提那迦蘭陀子比丘，在沒有制定戒律之前，一切淫慾都不算犯戒。』 問：『佛陀說狂人不犯戒，怎樣才算狂？』佛陀說：『有五種情況可以稱為狂人：親人全部去世而發狂、財物全部失去而發狂、田地產業人民全部失去而發狂、或者四大（地、水、火、風）錯亂而發狂、或者前世業報而發狂。比丘即使有這五種發狂的情況，如果自己知道我是比丘，並且做了淫慾，就犯波羅夷罪。如果自己不知道，就不算犯戒。』 問：『比尼（Vinaya，戒律）中說散亂心不犯戒。怎樣叫做散亂心？』佛陀說：『有五種因緣使心散亂：被非人（非人類）擊打而心散亂、或者被非人使心散亂、
【English Translation】 English version White color belongs to 'impure covering' (unacceptable). Non-blue, yellow, red, or white colors belong to 'pure non-covering' (acceptable). For example, the color of wine, the aroma of wine, the taste of wine, and the potency of wine are 'impure covering'. Non-wine color, non-wine aroma, non-wine taste, and non-wine potency are 'pure non-covering'. Furthermore, if the Bhikkhus (monks) purify certain things, they can use them. For example, after five types of seeds sprout, Bhikkhus can eat them after purifying them in five ways. Eight types of drinks can be consumed after purifying them with water. Ten types of clothing can be used after purifying them with three broken colors (dyeing). These matters are pure, and Bhikkhus and Bhikkhunis (nuns) can apply them; these matters are impure, and Bhikkhus and Bhikkhunis should not apply them. These matters are pure in a certain place and at a certain time, and Bhikkhus and Bhikkhunis can apply them; these matters are impure in a certain place and at a certain time, and Bhikkhus and Bhikkhunis should not apply them. These matters are applicable at a certain time and to certain people, such as when hungry, or when old and sick Bhikkhus can apply them; if living in abundance, or if young and healthy Bhikkhus should not apply them. These matters should be weighed in terms of importance, priority, and origin before applying them. (End of Two Offenses, etc.) The First Precept of Parajika (expulsion) Law When the Buddha was in Vaisali (an ancient Indian city), at that time, the Bhikkhu Suddhinna Kalantaputta (a person's name) thought: 'The Buddha established precepts prohibiting sexual intercourse. The sexual acts done before were not sinful. I have committed many sexual acts. I don't know which of mine were before and which were not?' Thus, doubt and regret arose in his mind. This matter was reported to the Buddha, and the Buddha said: 'This Bhikkhu Suddhinna Kalantaputta, before the precepts were established, all sexual acts are not considered violations.' Question: 'The Buddha said that madmen do not violate the precepts. What is considered madness?' The Buddha said: 'There are five conditions that can be called madness: madness due to the death of all relatives, madness due to the loss of all wealth, madness due to the loss of all fields, property, and people, or madness due to the derangement of the four elements (earth, water, fire, wind), or madness due to past karma. Even if a Bhikkhu has these five conditions of madness, if he knows that he is a Bhikkhu and commits sexual intercourse, he commits the Parajika offense. If he does not know, he does not commit the offense.' Question: 'The Vinaya (discipline) says that a distracted mind does not violate the precepts. What is called a distracted mind?' The Buddha said: 'There are five causes that make the mind distracted: being struck by non-humans (non-human beings) causes the mind to be distracted, or being made distracted by non-humans,
或非人食心精氣故心散亂、或四大錯故心散亂、或先世業報故心散亂。比丘有是五種散亂心，自覺是比丘，犯波羅夷。若不自覺知，不犯。」
問：「佛言：『病壞心人不犯。』云何名病壞心人？」「有五種病壞心：或風發故病壞心、或熱發故病壞心、或冷發故病壞心、或三種俱發故病壞心、或時節氣發故病壞心。比丘有是五種病壞心，若自覺是比丘，得波羅夷。若不自知，不犯。」
有跋耆子比丘，是比丘不還戒、戒羸不出，到自家作淫慾已，還生信心故出家，作是念：「我當問諸比丘。我還得受具足戒，當出家作比丘；若不得當止。」是人問諸比丘，比丘以是事白佛，佛言：「若比丘不還戒、戒羸不出，自至家作淫慾，是人不得受具足戒。隨今日是戒應如是說：若比丘入比丘法，不反戒、戒羸不出，作淫慾乃至共畜生，得波羅夷。」
有一比丘，作道想非道中作淫慾，心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「道中道想作淫慾，得波羅夷。道中非道想，亦得波羅夷。道中疑，亦得波羅夷。非道中非道想，得偷蘭遮。非道道想，得偷蘭遮。非道中疑，亦得偷蘭遮。道者，小便道、大便道、口道。若令入大便道中，得波羅夷。入小便道中，得波羅夷。入口道中，得波羅夷。比丘于象作淫
【現代漢語翻譯】 現代漢語譯本 或者不是人（非人）吸食了（比丘的）心識精氣，所以（比丘的）心散亂；或者地、水、火、風（四大）不調和，所以（比丘的）心散亂；或者前世的業報，所以（比丘的）心散亂。比丘有這五種散亂心，如果自己知道，這個比丘就犯了波羅夷（Parajika，斷頭罪）。如果不知道，就不犯。
問：『佛說：『心因疾病而錯亂的人不犯。』什麼叫做心因疾病而錯亂的人？』『有五種心因疾病而錯亂的情況：或者因為風病發作而心錯亂，或者因為熱病發作而心錯亂，或者因為冷病發作而心錯亂，或者因為風、熱、冷三種病一起發作而心錯亂，或者因為季節氣候變化而心錯亂。比丘有這五種因疾病而錯亂的心，如果自己知道，這個比丘就犯了波羅夷。如果不知道，就不犯。』
有一個跋耆子（Vajjiputta）比丘，這個比丘放棄了戒律，戒行衰弱而離開僧團，回到自己家做了淫慾之事後，又重新生起信心而出家，心想：『我應當去問各位比丘，我是否還能再次受具足戒，重新出家做比丘；如果不能，我就停止。』這個人去問各位比丘，比丘們把這件事稟告了佛陀，佛陀說：『如果比丘放棄了戒律，戒行衰弱而離開僧團，自己回到家做了淫慾之事，這個人不得再次受具足戒。從今天起，這條戒律應當這樣說：如果比丘進入比丘的修行生活，不放棄戒律，戒行不衰弱而離開僧團，做了淫慾之事，乃至與畜生髮生性行為，就犯了波羅夷。』
有一個比丘，在認為是道的處所（道想）做了淫慾之事，心中生起疑惑：『我難道會犯了波羅夷嗎？』他把這件事稟告了佛陀，佛陀說：『在認為是道的處所（道想）做淫慾之事，犯波羅夷。在不是道的處所認為是道（非道道想），也犯波羅夷。在認為是道的處所心生疑惑，也犯波羅夷。在不是道的處所認為不是道（非道非道想），犯偷蘭遮（Thullanaccaya，粗罪）。在不是道的處所認為是道（非道道想），犯偷蘭遮。在不是道的處所心生疑惑，也犯偷蘭遮。道，指的是小便道、大便道、口道。如果（精液）進入大便道中，犯波羅夷。進入小便道中，犯波羅夷。進入口道中，犯波羅夷。比丘對像做淫慾之事
【English Translation】 English version Or, because non-human beings consume the vital essence of the mind, the mind becomes scattered; or, because the four great elements (earth, water, fire, wind) are imbalanced, the mind becomes scattered; or, because of karmic retribution from past lives, the mind becomes scattered. If a Bhikkhu (monk) has these five kinds of scattered mind and is aware of it, that Bhikkhu commits a Parajika (defeat, expulsion). If he is not aware of it, he does not commit an offense.
Question: 'The Buddha said: 'A person whose mind is deranged by illness does not commit an offense.' What is meant by a person whose mind is deranged by illness?' 'There are five kinds of mind deranged by illness: either the mind is deranged by a wind disorder, or the mind is deranged by a heat disorder, or the mind is deranged by a cold disorder, or the mind is deranged by a combination of the three disorders, or the mind is deranged by seasonal changes. If a Bhikkhu has these five kinds of mind deranged by illness and is aware of it, that Bhikkhu commits a Parajika. If he is not aware of it, he does not commit an offense.'
There was a Vajjiputta (name of a clan) Bhikkhu who renounced the precepts, his discipline weakened, and he left the Sangha (monastic community). He returned to his home and engaged in sexual intercourse. Later, he regained faith and sought ordination again, thinking: 'I should ask the Bhikkhus whether I can receive full ordination again and become a Bhikkhu; if not, I will stop.' He asked the Bhikkhus, and the Bhikkhus reported this matter to the Buddha. The Buddha said: 'If a Bhikkhu renounces the precepts, his discipline weakens, and he leaves the Sangha, returning to his home and engaging in sexual intercourse, that person cannot receive full ordination again. From today onward, this precept should be stated as follows: If a Bhikkhu enters the Bhikkhu's life, does not renounce the precepts, his discipline does not weaken, and he does not leave the Sangha, and engages in sexual intercourse, even with an animal, he commits a Parajika.'
There was a Bhikkhu who engaged in sexual intercourse in a place he thought was the proper channel (道想, 'way' thought), but it was not. He became doubtful: 'Have I committed a Parajika?' He reported this matter to the Buddha. The Buddha said: 'Engaging in sexual intercourse in a place thought to be the proper channel commits a Parajika. Thinking a non-channel is a channel, also commits a Parajika. Doubting in a place thought to be the proper channel also commits a Parajika. Thinking a non-channel is a non-channel commits a Thullanaccaya (serious offense). Thinking a non-channel is a channel commits a Thullanaccaya. Doubting in a non-channel also commits a Thullanaccaya. The 'channel' refers to the urinary passage, the anal passage, and the oral passage. If (semen) enters the anal passage, it is a Parajika. If it enters the urinary passage, it is a Parajika. If it enters the oral passage, it is a Parajika. If a Bhikkhu engages in sexual intercourse with an elephant
欲，若觸肌，得波羅夷。若不觸，偷蘭遮。若不觸出精，僧伽婆尸沙。牛馬、駱駝、驢騾、豬羊、犬、猿猴、獐鹿、鵝雁、孔雀、雞等亦如是。若觸，波羅夷。若不觸，偷蘭遮。若不觸出精，僧伽婆尸沙。」
有一比丘，常淫慾發，語善知識：「我淫慾常發憂惱，不能自止，得一女人共作淫慾可休。」知識語言：「便可作去。」即隨知識語作淫慾。知識比丘心生疑悔：「我將不得波羅夷耶？」以是事白佛，佛言：「不犯波羅夷，得偷蘭遮罪。」長老優波離問佛言：「世尊！偷蘭遮云何懺悔除滅？」佛言：「有四種偷蘭遮：有偷蘭遮罪從波羅夷生重、有偷蘭遮罪從波羅夷生輕、有偷蘭遮從僧伽婆尸沙生重、有偷蘭遮從僧伽婆尸沙生輕。優波離！從波羅夷生重偷蘭遮，應一切僧前悔過除滅。從波羅夷生輕偷蘭遮，應出界外四比丘眾悔過除滅。從僧伽婆尸沙生重偷蘭遮，亦出界外四比丘眾悔過除滅。從僧伽婆尸沙生輕偷蘭遮，一比丘悔過除滅。」
佛在舍衛國，有乞食比丘名難提，中前著衣持缽入城乞食，食竟持尼師壇著左肩上，入安陀林一樹下敷尼師壇大坐。有魔天神來，欲破是比丘三昧，化作端正女人，在比丘前立。比丘從三昧起，開眼見此女人，即時起貪著心。世俗禪定不堅固，發淫心失禪定，欲摩女身
【現代漢語翻譯】 現代漢語譯本：如果想要（與動物）發生性行為，如果觸碰到（動物的）身體，則犯波羅夷罪（最重罪）。如果沒有觸碰，則犯偷蘭遮罪（中等罪）。如果沒有觸碰且射精，則犯僧伽婆尸沙罪（次重罪）。牛、馬、駱駝、驢騾、豬、羊、狗、猿猴、獐、鹿、鵝、雁、孔雀、雞等動物也一樣。如果觸碰，則犯波羅夷罪。如果沒有觸碰，則犯偷蘭遮罪。如果沒有觸碰且射精，則犯僧伽婆尸沙罪。
有一個比丘，經常淫慾發作，告訴善知識：『我淫慾經常發作，憂愁煩惱，不能自止，如果能和一個女人一起做愛就可以停止。』善知識說：『可以去做。』（比丘）就聽從善知識的話去做了愛。事後，這位善知識比丘心中生起疑慮和後悔：『我這樣是不是犯了波羅夷罪？』他將這件事告訴佛陀，佛陀說：『沒有犯波羅夷罪，犯了偷蘭遮罪。』長老優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀說：『世尊！偷蘭遮罪應該如何懺悔才能消除？』佛陀說：『有四種偷蘭遮罪：有從波羅夷罪產生的重偷蘭遮罪，有從波羅夷罪產生的輕偷蘭遮罪，有從僧伽婆尸沙罪產生的重偷蘭遮罪，有從僧伽婆尸沙罪產生的輕偷蘭遮罪。優波離！從波羅夷罪產生的重偷蘭遮罪，應該在所有僧眾面前懺悔才能消除。從波羅夷罪產生的輕偷蘭遮罪，應該在結界之外的四個比丘面前懺悔才能消除。從僧伽婆尸沙罪產生的重偷蘭遮罪，也應該在結界之外的四個比丘面前懺悔才能消除。從僧伽婆尸沙罪產生的輕偷蘭遮罪，在一個比丘面前懺悔就能消除。』
佛陀在舍衛國（Śrāvastī，古印度城市）時，有一個乞食的比丘名叫難提（Nandi），上午穿好衣服，拿著缽進入城中乞食。乞食完畢后，拿著尼師壇（niṣīdana，坐具）搭在左肩上，進入安陀林（Andhavana，森林名）在一棵樹下鋪開尼師壇坐下。有一個魔天神前來，想要破壞這位比丘的三昧（samādhi，禪定），就變化成一個端正美麗的女人，站在比丘面前。比丘從三昧中醒來，睜開眼睛看見這個女人，立刻生起貪著之心。因為世俗的禪定不堅固，（比丘）生起淫心，失去了禪定，想要撫摸女人的身體。
【English Translation】 English version: If one desires to engage in sexual activity (with an animal), if there is physical contact, it constitutes a Parajika offense (the gravest offense). If there is no contact, it is a Sthulatyaya offense (a moderate offense). If there is no contact but ejaculation occurs, it is a Sanghavasesa offense (a serious offense). The same applies to cows, horses, camels, mules, donkeys, pigs, sheep, dogs, monkeys, deer, elk, geese, swans, peacocks, chickens, and so on. If there is contact, it is a Parajika offense. If there is no contact, it is a Sthulatyaya offense. If there is no contact but ejaculation occurs, it is a Sanghavasesa offense.
There was a Bhikkhu (monk) who was frequently overcome by lust. He told a wise friend, 'My lust constantly arises, causing me distress and I cannot stop it. If I could have a woman to engage in sexual activity with, it might cease.' The wise friend said, 'Then you may do so.' The Bhikkhu then followed the advice of the wise friend and engaged in sexual activity. Afterwards, the wise friend Bhikkhu had doubts and regrets, wondering, 'Have I committed a Parajika offense?' He reported this matter to the Buddha. The Buddha said, 'You have not committed a Parajika offense, but you have committed a Sthulatyaya offense.' The elder Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha, 'Venerable One! How can a Sthulatyaya offense be confessed and eradicated?' The Buddha said, 'There are four types of Sthulatyaya offenses: there is a grave Sthulatyaya offense arising from a Parajika offense, there is a light Sthulatyaya offense arising from a Parajika offense, there is a grave Sthulatyaya offense arising from a Sanghavasesa offense, and there is a light Sthulatyaya offense arising from a Sanghavasesa offense. Upali! A grave Sthulatyaya offense arising from a Parajika offense should be confessed and eradicated before the entire Sangha (monastic community). A light Sthulatyaya offense arising from a Parajika offense should be confessed and eradicated before four Bhikkhus outside the boundary. A grave Sthulatyaya offense arising from a Sanghavasesa offense should also be confessed and eradicated before four Bhikkhus outside the boundary. A light Sthulatyaya offense arising from a Sanghavasesa offense can be eradicated by confessing before one Bhikkhu.'
When the Buddha was in Śrāvastī (Śrāvastī, an ancient Indian city), there was a Bhikkhu who went for alms named Nandi (Nandi). In the forenoon, he put on his robes, took his bowl, and entered the city to beg for food. After finishing his meal, he carried his niṣīdana (niṣīdana, a sitting cloth) on his left shoulder and entered Andhavana (Andhavana, name of a forest), spreading out his niṣīdana under a tree and sat down. A Mara (Mara, a demon) Deva (Deva, a god) came, wanting to disrupt this Bhikkhu's samādhi (samādhi, meditative concentration), and transformed into a beautiful woman, standing before the Bhikkhu. The Bhikkhu arose from his samādhi, opened his eyes, and saw this woman, immediately developing a desire for her. Because his worldly samādhi was not firm, (the Bhikkhu) developed lustful thoughts, lost his samādhi, and wanted to touch the woman's body.
。女人即卻漸漸遠去，是比丘即起隨逐。時林中有死馬，到死馬邊女身不現，是比丘淫慾燒身故，共死馬作淫。作淫已欲熱小止，即時生悔言：「我已墮，非是比丘非釋種子，諸比丘必棄我、不復共我住，我不應以是不凈身著袈裟。」即揲袈裟著囊中置肩上，詣佛所。爾時佛與百千萬大眾圍繞恭敬說法。佛遙見是比丘來，作是念：「若我不軟語勞問，是人必破心肝熱血從面孔出。」是比丘到佛所，佛言：「善來難提！汝能還學比丘所學耶？」是比丘聞佛言：「善來難提！」心大歡喜，作是念：「我當得共諸比丘住，必不擯我。」如是思惟已答佛言：「世尊！我能還學比丘所學」。爾時佛告諸比丘：「汝等還與難提比丘學法，若有如難提比丘者，亦與學法。應一心和合僧，難提比丘偏袒右肩、脫革屣、胡䠨合掌，作是言：『大德僧憶念！我難提比丘，不還戒、戒不羸作淫慾。我難提從僧乞還學法，僧憐愍難提故，還與我學法。』第二、第三亦如是乞。眾中一比丘應僧中唱說：『大德僧聽！難提比丘不還戒、戒不羸作淫慾，難提從僧乞還與學法。今僧憐愍故，還與學法。若僧時到僧忍聽，還與難提比丘學法。白如是。』如是用白四羯磨。『還與難提比丘學法竟，僧忍默然故，是事如是持！』與學沙彌行法者，與學沙彌，佛
【現代漢語翻譯】 現代漢語譯本：那女人隨即漸漸遠去，那位比丘便起身跟隨著她。當時樹林中有一匹死馬，（比丘）到達死馬旁邊時，那女人的身形便不再顯現。這位比丘因為淫慾焚身，就與死馬行淫。行淫之後，慾火稍微平息，隨即心生後悔，說道：『我已經墮落了，不再是比丘，也不是釋迦族的後裔。眾比丘必定會捨棄我，不再與我同住。我不應該以這不凈之身穿著袈裟。』於是便將袈裟疊好，放在囊中，背在肩上，前往佛陀所在之處。當時，佛陀正被百千萬大眾圍繞，恭敬地說法。佛陀遠遠地看見這位比丘前來，心想：『如果我不以柔和的言語慰問他，這個人必定會心碎肝裂，熱血從面孔涌出。』這位比丘到達佛陀所在之處，佛陀說道：『善來，難提（Nandi，人名）！你能夠重新學習比丘所應學習的嗎？』這位比丘聽聞佛陀說『善來，難提！』心中非常歡喜，心想：『我應當能夠與眾比丘同住，他們必定不會擯棄我。』如此思惟之後，回答佛陀說：『世尊！我能夠重新學習比丘所應學習的。』當時，佛陀告訴眾比丘：『你們應當允許難提比丘重新學習戒律，如果有像難提比丘這樣的人，也應當允許他們學習戒律。應當一心和合僧團，難提比丘袒露右肩，脫去鞋子，右膝著地合掌，說道：『大德僧團請憶念！我難提比丘，違犯戒律，因戒律不堅而行淫慾。我難提從僧團乞求重新學習戒律，僧團憐憫難提的緣故，允許我重新學習戒律。』第二次、第三次也像這樣乞求。眾比丘中一位比丘應當在僧團中宣告說：『大德僧團請聽！難提比丘違犯戒律，因戒律不堅而行淫慾，難提從僧團乞求重新學習戒律。現在僧團因為憐憫的緣故，允許他重新學習戒律。如果僧團認為時機已到，僧團忍可聽許，允許難提比丘重新學習戒律。白如是。』像這樣使用白四羯磨（Baisi Jiemo，宣告四次）。『允許難提比丘重新學習戒律完畢，僧團忍可默然，因此，此事就這樣決定！』允許學習沙彌行法的人，就允許他學習沙彌行法，佛陀（所說）。 English version: The woman then gradually disappeared, and the Bhikkhu (monk) got up and followed her. At that time, there was a dead horse in the forest. When he reached the dead horse, the woman's form was no longer visible. Because this Bhikkhu was consumed by lust, he engaged in sexual acts with the dead horse. After the sexual act, when his lust had subsided a little, he immediately felt remorse and said: 'I have fallen. I am no longer a Bhikkhu, nor a descendant of the Shakya (釋迦) clan. The Bhikkhus will surely abandon me and no longer live with me. I should not wear the Kasaya (袈裟, monastic robe) with this impure body.' Then he folded the Kasaya, put it in a bag, placed it on his shoulder, and went to where the Buddha was. At that time, the Buddha was surrounded by hundreds of thousands of people, respectfully expounding the Dharma (法, teachings). The Buddha saw this Bhikkhu coming from afar and thought: 'If I do not greet him with gentle words of inquiry, this person will surely break his heart and liver, and hot blood will gush from his face.' When the Bhikkhu arrived where the Buddha was, the Buddha said: 'Welcome, Nandi (難提, personal name)! Are you able to resume learning what a Bhikkhu should learn?' When the Bhikkhu heard the Buddha say, 'Welcome, Nandi!' his heart was filled with great joy, and he thought: 'I should be able to live with the Bhikkhus, and they will surely not expel me.' After thinking in this way, he replied to the Buddha: 'World-Honored One! I am able to resume learning what a Bhikkhu should learn.' At that time, the Buddha told the Bhikkhus: 'You should allow the Bhikkhu Nandi to resume learning the precepts. If there are those like the Bhikkhu Nandi, you should also allow them to learn the precepts. The Sangha (僧, monastic community) should be of one mind and in harmony. The Bhikkhu Nandi should expose his right shoulder, take off his shoes, kneel on his right knee, and join his palms, saying: 'Venerable Sangha, please remember! I, the Bhikkhu Nandi, have violated the precepts and engaged in sexual acts because my precepts were not firm. I, Nandi, beg the Sangha to allow me to resume learning the precepts. Because the Sangha has compassion for Nandi, allow me to resume learning the precepts.' The second and third times, he should also beg in this way. One Bhikkhu in the assembly should announce in the Sangha: 'Venerable Sangha, please listen! The Bhikkhu Nandi has violated the precepts and engaged in sexual acts because his precepts were not firm. Nandi begs the Sangha to allow him to resume learning the precepts. Now, because the Sangha has compassion, it allows him to resume learning the precepts. If the Sangha deems the time is right, the Sangha approves and allows the Bhikkhu Nandi to resume learning the precepts. Let it be known in this way.' Use the Baisi Jiemo (白四羯磨, four announcements) in this way. 'The completion of allowing the Bhikkhu Nandi to resume learning the precepts, the Sangha approves in silence, therefore, this matter is thus decided!' Allow those who learn the practices of a Shami (沙彌, novice monk) to learn the practices of a Shami, (said by) the Buddha.
【English Translation】 English version: The woman then gradually disappeared, and the Bhikkhu (monk) got up and followed her. At that time, there was a dead horse in the forest. When he reached the dead horse, the woman's form was no longer visible. Because this Bhikkhu was consumed by lust, he engaged in sexual acts with the dead horse. After the sexual act, when his lust had subsided a little, he immediately felt remorse and said: 'I have fallen. I am no longer a Bhikkhu, nor a descendant of the Shakya (釋迦) clan. The Bhikkhus will surely abandon me and no longer live with me. I should not wear the Kasaya (袈裟, monastic robe) with this impure body.' Then he folded the Kasaya, put it in a bag, placed it on his shoulder, and went to where the Buddha was. At that time, the Buddha was surrounded by hundreds of thousands of people, respectfully expounding the Dharma (法, teachings). The Buddha saw this Bhikkhu coming from afar and thought: 'If I do not greet him with gentle words of inquiry, this person will surely break his heart and liver, and hot blood will gush from his face.' When the Bhikkhu arrived where the Buddha was, the Buddha said: 'Welcome, Nandi (難提, personal name)! Are you able to resume learning what a Bhikkhu should learn?' When the Bhikkhu heard the Buddha say, 'Welcome, Nandi!' his heart was filled with great joy, and he thought: 'I should be able to live with the Bhikkhus, and they will surely not expel me.' After thinking in this way, he replied to the Buddha: 'World-Honored One! I am able to resume learning what a Bhikkhu should learn.' At that time, the Buddha told the Bhikkhus: 'You should allow the Bhikkhu Nandi to resume learning the precepts. If there are those like the Bhikkhu Nandi, you should also allow them to learn the precepts. The Sangha (僧, monastic community) should be of one mind and in harmony. The Bhikkhu Nandi should expose his right shoulder, take off his shoes, kneel on his right knee, and join his palms, saying: 'Venerable Sangha, please remember! I, the Bhikkhu Nandi, have violated the precepts and engaged in sexual acts because my precepts were not firm. I, Nandi, beg the Sangha to allow me to resume learning the precepts. Because the Sangha has compassion for Nandi, allow me to resume learning the precepts.' The second and third times, he should also beg in this way. One Bhikkhu in the assembly should announce in the Sangha: 'Venerable Sangha, please listen! The Bhikkhu Nandi has violated the precepts and engaged in sexual acts because his precepts were not firm. Nandi begs the Sangha to allow him to resume learning the precepts. Now, because the Sangha has compassion, it allows him to resume learning the precepts. If the Sangha deems the time is right, the Sangha approves and allows the Bhikkhu Nandi to resume learning the precepts. Let it be known in this way.' Use the Baisi Jiemo (白四羯磨, four announcements) in this way. 'The completion of allowing the Bhikkhu Nandi to resume learning the precepts, the Sangha approves in silence, therefore, this matter is thus decided!' Allow those who learn the practices of a Shami (沙彌, novice monk) to learn the practices of a Shami, (said by) the Buddha.
所結一切戒盡應行，在諸比丘下坐，應授與大比丘飲食湯藥，自應從沙彌白衣受飲食，不得與大比丘同室過二宿，自不得與白衣沙彌過二宿，得與大比丘布薩自恣二羯磨，與學沙彌不得足數作布薩自恣羯磨。」
憍薩羅國有一比丘，深山林中獨住，有非人女來，語比丘言：「共作淫慾來。」比丘言：「莫作是語，我是斷淫慾人。」女言：「汝若不來，我當破汝利與汝衰惱。」比丘言：「隨汝作，我不共汝作淫慾。」作是語已中夜比丘臥眠，鬼女合納衣持比丘著王宮內夫人邊臥眠。王覺見已問言：「汝何人耶？」比丘言：「我是沙門。」「是何沙門？」答曰：「我是釋子沙門。」王言：「汝何以來此？」比丘以是事具向王說。王言：「汝何用在深山林中住，為惡鬼所嬈？汝去。我知佛法故，不與汝事。」是比丘有大事得脫，向諸比丘具說。諸比丘以是事白佛，佛言：「從今日如是無人深山林中可畏處不應住。」
憍薩羅國有一比丘，阿蘭若處住，有毗舍遮鬼女人來，語比丘言：「作淫慾來。」比丘言：「莫作是語，我是斷淫慾人。」鬼女言：「汝若不作，我當破汝利與汝衰惱。」比丘言：「隨汝作，我終不與汝作淫慾。」比丘夜臥，鬼女以納衣裹，持著酒舍酒瓫中。酒家人明日見比丘在酒瓫中，問言：「汝
【現代漢語翻譯】 現代漢語譯本： 所有受持的戒律都應遵守，應坐在眾比丘之下，應供養大比丘飲食湯藥，自己可以接受沙彌和在家人的飲食，不得與大比丘同室居住超過兩夜，自己不得與在家居士和沙彌同住超過兩夜，可以與大比丘一起舉行布薩（Uposatha，每半月誦戒儀式）和自恣（Pavarana，僧眾于雨季安居結束時互相檢舉過失的儀式）兩次羯磨（Karma，僧團的議事程式），與學習中的沙彌一起，不得達到足夠人數舉行布薩和自恣羯磨。
在憍薩羅國（Kosala，古印度十六雄國之一）有一位比丘，獨自住在深山老林中，有一個非人（amanussa，非人類的眾生）女子前來，對這位比丘說：『來，與我行淫慾之事。』比丘說：『不要說這樣的話，我是斷除淫慾之人。』女子說：『你若不從，我就要破壞你的利益，讓你衰敗惱怒。』比丘說：『隨你便吧，我不會與你行淫慾之事。』說完這話后，半夜比丘睡著了，鬼女用他的袈裟裹住比丘，把他帶到王宮內，放在王后身邊一起睡覺。國王醒來后看見，問道：『你是什麼人？』比丘說：『我是沙門（Sramana，出家修行者）。』『是什麼沙門？』回答說：『我是釋迦族的沙門。』國王說：『你為何會來到這裡？』比丘將事情的經過全部告訴了國王。國王說：『你為何要住在深山老林中，被惡鬼所擾？你走吧。我瞭解佛法，不會與你為難。』這位比丘經歷了一件大事得以脫身，向眾比丘詳細講述了此事。眾比丘將此事稟告佛陀，佛陀說：『從今以後，像這樣無人居住的深山老林等可怕之處，不應該居住。』
在憍薩羅國有一位比丘，住在阿蘭若（Aranya，寂靜處）處，有一個毗舍遮（Pisacha，食人肉的惡鬼）鬼女人前來，對比丘說：『來，行淫慾之事。』比丘說：『不要說這樣的話，我是斷除淫慾之人。』鬼女說：『你若不從，我就要破壞你的利益，讓你衰敗惱怒。』比丘說：『隨你便吧，我終究不會與你行淫慾之事。』比丘晚上睡覺時，鬼女用袈裟裹住他，把他放在酒館的酒甕中。酒家的人第二天早上看見比丘在酒甕中，問道：『你
【English Translation】 English version: All precepts that have been undertaken should be practiced. One should sit below the other Bhikkhus (monks), and should offer food, medicine, and broth to the senior Bhikkhus. One may receive food from a Samanera (novice monk) or a layperson. One should not stay in the same room with a senior Bhikkhu for more than two nights, and one should not stay with a layperson or Samanera for more than two nights. One may participate in the Uposatha (fortnightly recitation of monastic rules) and Pavarana (end of rainy season retreat ceremony) twice with the senior Bhikkhus, but one may not reach the required number to perform the Uposatha and Pavarana Karma (formal acts of the Sangha) with the Samaneras who are still learning.
In the country of Kosala, there was a Bhikkhu who lived alone in a deep mountain forest. A non-human (Amanussa) female came to him and said, 'Come, let us engage in sexual intercourse.' The Bhikkhu said, 'Do not speak such words, for I am one who has renounced sexual desire.' The woman said, 'If you do not comply, I will destroy your benefits and bring you decline and distress.' The Bhikkhu said, 'Do as you please, I will not engage in sexual intercourse with you.' After saying this, the Bhikkhu fell asleep in the middle of the night. The ghost woman wrapped the Bhikkhu in his robe and carried him to the royal palace, placing him next to the queen as she slept. The king awoke and saw him, asking, 'Who are you?' The Bhikkhu said, 'I am a Sramana (ascetic).' 'What kind of Sramana?' He replied, 'I am a Sramana of the Sakya clan.' The king said, 'Why have you come here?' The Bhikkhu told the king the whole story. The king said, 'Why do you live in a deep mountain forest, only to be harassed by evil spirits? Leave. I understand the Buddha's teachings and will not trouble you.' This Bhikkhu had a great escape and told the other Bhikkhus everything. The Bhikkhus reported this matter to the Buddha, who said, 'From today onward, one should not live in such uninhabited, deep mountain forests or other frightening places.'
In the country of Kosala, there was a Bhikkhu who lived in a secluded Aranya (forest). A Pisacha (flesh-eating demon) ghost woman came to him and said, 'Come, let us engage in sexual intercourse.' The Bhikkhu said, 'Do not speak such words, for I am one who has renounced sexual desire.' The ghost woman said, 'If you do not comply, I will destroy your benefits and bring you decline and distress.' The Bhikkhu said, 'Do as you please, I will never engage in sexual intercourse with you.' As the Bhikkhu slept at night, the ghost woman wrapped him in his robe and placed him in a wine jar in a tavern. The tavern keeper saw the Bhikkhu in the wine jar the next morning and asked, 'You
是何人？」答言：「我是沙門。」「是何沙門？」答言：「釋子沙門。」問言：「汝何故在是中。」比丘具說是事。酒舍人言：「汝去！」比丘以從是大事得脫故，向諸比丘說。諸比丘以是事白佛，佛言：「從今日比丘深山林中空處可異無人處不應住。」
有比丘在惡牛群中行，惡牛逐欲觸比丘，走倒女人上。女人抱捉比丘，比丘出手推卻，是比丘心生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「不犯。從今日應安徐行牛群中。」
有一比丘看井，墮井中，井中先有女人，比丘墮上。女人抱捉比丘，比丘推卻。有居士入僧坊，井上看見是比丘，即時牽出。出時與女人俱出，居士問言：「比丘與女人是中作何等？」比丘言：「是女人先墮，我后墮。」是比丘生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「無罪。從今日應一心看井，莫令墮。」
有一乞食比丘，中前著衣持缽入舍衛城乞食，到小門中欲入。有女人慾出，二人肩相觸，是比丘生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「若無心無罪。從今日應徐徐行乞食。」
有比丘女人共乘船渡水，船沒水中，女人抱捉比丘，比丘推卻。比丘後生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「不犯。從今日當徐徐乘船。
【現代漢語翻譯】 現代漢語譯本：有人問：『你是何人？』回答說：『我是沙門（Śrāmaṇa，出家修道者）。』又問：『是何種沙門？』回答說：『是釋迦牟尼佛的弟子，沙門。』問：『你為何在這裡？』比丘（Bhikṣu，佛教出家男眾）詳細地說了事情的經過。酒舍的主人說：『你走吧！』比丘因為從這件大事中脫身，就向其他比丘講述了這件事。眾比丘將此事稟告佛陀，佛陀說：『從今天起，比丘在深山老林等空曠無人之處不應居住。』 有比丘在兇惡的牛群中行走，兇惡的牛追逐想要觸碰比丘，（比丘躲避時）撞倒在一個女人身上。女人抱住了比丘，比丘出手推開她。這位比丘心中生疑：『我是否犯了波羅夷（Pārājika，斷頭罪）？』因此將此事稟告佛陀，佛陀說：『沒有犯戒。從今天起，應該緩慢地在牛群中行走。』 有一位比丘看井，掉進了井裡，井裡先前有一個女人，比丘掉在了女人身上。女人抱住了比丘，比丘推開了她。有一位居士（Gṛhastha，在家信徒）進入僧房，在井邊看見了這位比丘，立刻將他拉了上來。拉上來的時候，和女人一起出來了。居士問：『比丘和女人在這裡做什麼？』比丘說：『是女人先掉下去的，我后掉下去的。』這位比丘生疑：『我是否犯了波羅夷？』因此將此事稟告佛陀，佛陀說：『沒有罪。從今天起，應該專心看井，不要掉下去。』 有一位乞食的比丘，上午穿好衣服，拿著缽進入舍衛城（Śrāvastī，古印度城市）乞食，到達小門想要進入。有一個女人想要出來，兩人肩膀相碰，這位比丘生疑：『我是否犯了波羅夷？』因此將此事稟告佛陀，佛陀說：『如果無心，就沒有罪。從今天起，應該慢慢地行走乞食。』 有比丘和女人一同乘船渡河，船沉入水中，女人抱住了比丘，比丘推開了她。比丘後來生疑：『我是否犯了波羅夷？』因此將此事稟告佛陀，佛陀說：『沒有犯戒。從今天起，應當慢慢地乘船。』
【English Translation】 English version: Someone asked, 'Who are you?' He replied, 'I am a Śrāmaṇa (ascetic).' They asked, 'What kind of Śrāmaṇa?' He replied, 'A Śrāmaṇa, a disciple of Śākyamuni Buddha.' They asked, 'Why are you here?' The Bhikṣu (Buddhist monk) explained the matter in detail. The tavern keeper said, 'Leave!' Because the Bhikṣu had escaped from this major incident, he told the other Bhikṣus about it. The Bhikṣus reported this matter to the Buddha, and the Buddha said, 'From today on, Bhikṣus should not live in remote mountains, forests, or empty, uninhabited places.' A Bhikṣu was walking among a herd of fierce cattle. The fierce cattle chased after him, trying to touch him. (While the Bhikṣu was avoiding them,) he knocked over a woman. The woman embraced the Bhikṣu, and the Bhikṣu pushed her away. The Bhikṣu had doubts: 'Have I committed a Pārājika (defeat)?' He reported this matter to the Buddha, and the Buddha said, 'You have not committed an offense. From today on, you should walk slowly among herds of cattle.' A Bhikṣu was looking at a well and fell into it. There was a woman already in the well, and the Bhikṣu fell on top of her. The woman embraced the Bhikṣu, and the Bhikṣu pushed her away. A Gṛhastha (householder) entered the monastery and saw the Bhikṣu at the well, and immediately pulled him out. When he pulled him out, the woman came out with him. The Gṛhastha asked, 'What were the Bhikṣu and the woman doing in there?' The Bhikṣu said, 'The woman fell in first, and I fell in later.' The Bhikṣu had doubts: 'Have I committed a Pārājika?' He reported this matter to the Buddha, and the Buddha said, 'There is no offense. From today on, you should focus on the well and not fall in.' A Bhikṣu was begging for food. In the morning, he put on his robes, took his bowl, and entered Śrāvastī (ancient Indian city) to beg for food. He arrived at a small gate and wanted to enter. A woman wanted to exit, and their shoulders touched. The Bhikṣu had doubts: 'Have I committed a Pārājika?' He reported this matter to the Buddha, and the Buddha said, 'If it was unintentional, there is no offense. From today on, you should walk slowly while begging for food.' A Bhikṣu and a woman were crossing a river in a boat together. The boat sank into the water, and the woman embraced the Bhikṣu. The Bhikṣu pushed her away. The Bhikṣu later had doubts: 'Have I committed a Pārājika?' He reported this matter to the Buddha, and the Buddha said, 'You have not committed an offense. From today on, you should ride in boats slowly.'
」
有一男子，名迦毗羅緊度，狀似女人，喜女人事。到比丘尼所，語比丘尼言：「度我出家。」諸比丘尼不思惟便度，是人摩捫比丘尼，比丘尼驅出；復摩捫式叉摩尼，式叉摩尼驅出；復摩捫沙彌尼，沙彌尼驅出。比丘尼自念：「我將無得波羅夷耶？」以是事白佛，佛言：「無罪。從今日當好思惟然後應度。」
有一估客遠行，其婦與他人作淫慾，有娠轉大，怖畏故自墮胎，墮胎已看是死兒大愁憂，無有同意人可使棄此死兒者。是家中有一比丘尼，常入出其家，是比丘尼中前著衣持缽來入其舍，比丘尼問言：「汝何故愁憂？」答言：「我夫遠行，我於後與他作淫慾有娠，聞夫欲來我怖畏故自墮胎。我今無同意人與我棄此死兒者，是故愁憂。」語比丘尼言：「善女！汝能為我棄此死兒不？」答言：「我能持去，誰能知者。」即盛著瓫中以物覆頭，遠棄著無人行處。是中有諸博掩人，見是比丘尼持瓫來，各相謂言：「往看比丘尼棄何物？」即共往看。見死兒，見已自相語言：「釋子比丘無斷淫慾，共比丘尼行淫慾，有娠生兒棄之。」一人語二人，二人語三人，如是展轉惡名流佈，遍舍衛城。有比丘少欲知足行頭陀，聞是事心大愁憂，以是事白佛。佛以是因緣故和合僧，佛知故問是比丘尼：「汝實爾不？」答
【現代漢語翻譯】 現代漢語譯本 有一個男子，名叫迦毗羅緊度（Kapila Jinduka），外貌像女人，喜歡做女人的事情。他到比丘尼（bhikkhuni，佛教女出家人）那裡，對她們說：『請度我出家。』比丘尼們沒有仔細考慮就讓他出家了。這個人撫摸比丘尼，比丘尼們把他趕了出去；他又撫摸式叉摩尼（sikkhamana，預備出家的女子），式叉摩尼把他趕了出去；他又撫摸沙彌尼（samaneri，小比丘尼），沙彌尼把他趕了出去。比丘尼們自己想：『我難道要犯波羅夷（parajika，重罪）了嗎？』她們把這件事稟告佛陀，佛陀說：『沒有罪。從今天起，應當好好考慮之後再讓人出家。』
有一個商人出遠門，他的妻子與他人行淫，懷孕后肚子越來越大。她因為害怕，就自己墮胎。墮胎后，她看著死去的孩子，非常憂愁，沒有合適的人可以幫她丟棄這個死嬰。這家人中有一個比丘尼，經常出入他們家。有一天中午之前，這個比丘尼穿好衣服，拿著缽來到這家。比丘尼問她說：『你為什麼憂愁？』她回答說：『我丈夫出遠門了，我後來與他人行淫懷了孕，聽說丈夫要回來，我因為害怕就自己墮胎了。我現在沒有合適的人幫我丟棄這個死嬰，所以很憂愁。』她對比丘尼說：『善女！你能幫我丟棄這個死嬰嗎？』比丘尼回答說：『我能拿走，誰會知道呢。』於是她把死嬰裝在瓦罐里，用東西蓋住，遠遠地丟棄在無人行走的地方。那裡有一些賭博的人，看見這個比丘尼拿著瓦罐來，互相說：『去看看比丘尼丟棄什麼東西？』他們就一起去看。看見了死嬰，看完后他們互相說：『釋迦牟尼（Sakyamuni，佛教創始人）的弟子比丘沒有斷除淫慾，與比丘尼行淫，懷孕生了孩子就丟棄。』一個人告訴兩個人，兩個人告訴三個人，這樣輾轉相傳，惡名流傳開來，傳遍了舍衛城（Sravasti）。有些少欲知足、奉行頭陀（dhuta，苦行）的比丘，聽說了這件事，心裡非常憂愁，就把這件事稟告佛陀。佛陀因為這件事召集僧眾，佛陀明知故問這個比丘尼：『你真的做了這種事嗎？』她回答
【English Translation】 English version There was a man named Kapila Jinduka, who looked like a woman and enjoyed doing things that women do. He went to the bhikkhunis (bhikkhuni, Buddhist nuns) and said to them, 'Please ordain me.' The bhikkhunis ordained him without thinking carefully. This person touched the bhikkhunis, and the bhikkhunis drove him out. He then touched the sikkhamanas (sikkhamana, female trainees preparing for ordination), and the sikkhamanas drove him out. He then touched the samaneris (samaneri, novice nuns), and the samaneris drove him out. The bhikkhunis thought to themselves, 'Are we going to commit a parajika (parajika, a major offense)?' They reported this matter to the Buddha, and the Buddha said, 'There is no offense. From today on, you should think carefully before ordaining someone.'
There was a merchant who went on a long journey. His wife committed adultery with another man and became pregnant. Because she was afraid, she had an abortion. After the abortion, she looked at the dead child and was very sad. There was no one she could ask to dispose of the dead child. There was a bhikkhuni who often visited their house. One day, before noon, this bhikkhuni put on her robes and carried her bowl to the house. The bhikkhuni asked her, 'Why are you sad?' She replied, 'My husband has gone on a long journey, and I committed adultery with another man and became pregnant. When I heard that my husband was coming back, I was afraid and had an abortion. Now I have no one to help me dispose of the dead child, so I am very sad.' She said to the bhikkhuni, 'Good woman! Can you help me dispose of this dead child?' The bhikkhuni replied, 'I can take it away. Who will know?' So she put the dead child in a pot, covered it with something, and threw it far away in a place where no one walked. There were some gamblers there who saw the bhikkhuni coming with the pot and said to each other, 'Let's go see what the bhikkhuni is throwing away.' So they went to look together. They saw the dead child, and after seeing it, they said to each other, 'The Sakyamuni (Sakyamuni, founder of Buddhism)'s disciple bhikkhus have not given up lust and commit adultery with bhikkhunis, get pregnant, and abandon the child.' One person told two people, and two people told three people. In this way, the bad reputation spread throughout Sravasti (Sravasti). Some bhikkhus who were content with little and practiced dhuta (dhuta, ascetic practices) heard about this and were very sad. They reported this matter to the Buddha. Because of this matter, the Buddha assembled the Sangha (Sangha, monastic community). Knowing the truth, the Buddha asked the bhikkhuni, 'Did you really do this?' She replied
言：「實爾。世尊！」佛種種因緣呵是比丘尼言：「云何名比丘尼棄他死胎？從今日諸比丘尼，不應棄死胎。若棄得罪。」
俱薩羅王波斯匿，聞跋陀迦毗羅出家，即請來入宮中，夏四月共止一處。后時王欲到園中，語守門人言：「汝好守門，莫令是比丘尼出。」守門人言：「爾。」王出后時守門人作是念：「是比丘尼樂住不走。」時守門人有餘因緣，比丘尼著夫人被服從門出逕到祇洹。爾時佛與百千眾恭敬圍繞說法，佛遙見來近已，佛言：「善來跋陀迦毗羅！」當佛作是語時，即失夫人被服，頭髮自落，袈裟著身，作比丘尼。作比丘尼已到佛所，頭面禮佛於一面立，佛為說四如意足神通道，即時比丘尼得神通力。是時王聞跋陀迦毗羅女走去，便將兵眾圍繞比丘尼坊，是比丘尼便飛虛空中。王仰看見已生悔心：「我云何污是阿羅漢比丘尼？」心悶躄地。時諸群臣以冷水灑，還得醒悟，向比丘尼悔過。諸比丘尼驅出：「汝是行淫慾人。出去！」是比丘尼言：「我無受欲心。」諸比丘尼言：「汝夏四月共王在宮殿中，云何不受？」是比丘尼不知云何？以是事白佛。佛知而故問是比丘尼：「汝實受細滑不？」答言：「世尊！我云何當受？我覺是細滑，如熱鐵入身。」佛言：「汝若無受細滑心無罪。」爾時佛語諸比丘尼
【現代漢語翻譯】 現代漢語譯本： 她說：『確實如此，世尊！』佛陀以各種因緣呵斥這位比丘尼說：『為何你丟棄他人的死胎？從今天起，所有比丘尼都不應該丟棄死胎。如果丟棄，就會犯戒。』
俱薩羅國的波斯匿王（Pasenadi，國王名），聽說跋陀迦毗羅（Bhadda Kapilani，比丘尼名）出家了，就請她到宮中，夏天四個月和她住在一起。後來，國王要到園中去，告訴守門人說：『你要好好守門，不要讓這位比丘尼出去。』守門人說：『是。』國王出去后，守門人這樣想：『這位比丘尼喜歡住在這裡，不會走的。』當時守門人有其他事情，比丘尼穿著夫人的衣服從門出去，直接到了祇洹（Jetavana，寺院名）。當時，佛陀被成百上千的大眾恭敬圍繞著說法，佛陀遠遠地看見她來了，走近后，佛陀說：『善來，跋陀迦毗羅！』當佛陀說這句話的時候，她立刻失去了夫人的衣服，頭髮自己脫落，袈裟穿在身上，成爲了比丘尼。成為比丘尼后，她來到佛陀那裡，頂禮佛陀，站在一旁，佛陀為她說了四如意足（catū iddhipādā，四種獲得神通的方法），當時比丘尼就獲得了神通力。這時，國王聽說跋陀迦毗羅女子跑了，就帶領士兵包圍了比丘尼的住所，這位比丘尼就飛到空中。國王抬頭看見后，生起了後悔之心：『我怎麼能玷污這位阿羅漢（Arahat，已證悟者）比丘尼呢？』他感到心悶，倒在地上。當時，大臣們用冷水潑他，他才醒過來，向比丘尼懺悔。比丘尼們驅趕她說：『你是個行淫慾的人。出去！』這位比丘尼說：『我沒有接受慾望的心。』比丘尼們說：『你夏天四個月和國王在宮殿中，怎麼能說沒有接受？』這位比丘尼不知道該怎麼辦，就把這件事告訴了佛陀。佛陀明知故問這位比丘尼：『你真的接受了細滑的觸感嗎？』她回答說：『世尊！我怎麼會接受呢？我感覺這種細滑的觸感，就像熱鐵進入身體一樣。』佛陀說：『你如果沒有接受細滑的心，就沒有罪。』當時，佛陀告訴諸位比丘尼
【English Translation】 English version: She said, 'Indeed, World-Honored One!' The Buddha, for various reasons, rebuked this bhikkhuni, saying, 'Why do you abandon the dead fetus of another? From today onwards, all bhikkhunis should not abandon dead fetuses. If they do, they will incur an offense.'
King Pasenadi of Kosala (Pasenadi, name of the king), upon hearing that Bhadda Kapilani (Bhadda Kapilani, name of the bhikkhuni) had gone forth, invited her to the palace, where she stayed with him for four months during the summer. Later, when the king wanted to go to the garden, he told the gatekeeper, 'You must guard the gate well, and do not let this bhikkhuni leave.' The gatekeeper said, 'Yes.' After the king left, the gatekeeper thought, 'This bhikkhuni enjoys staying here and will not run away.' At that time, the gatekeeper had other matters to attend to, and the bhikkhuni, wearing the queen's garments, left through the gate and went directly to Jetavana (Jetavana, name of the monastery). At that time, the Buddha was surrounded by hundreds of thousands of people who were respectfully listening to his teachings. The Buddha saw her coming from afar, and as she approached, the Buddha said, 'Welcome, Bhadda Kapilani!' As the Buddha spoke these words, she immediately lost the queen's garments, her hair fell out on its own, and she was wearing a robe, becoming a bhikkhuni. After becoming a bhikkhuni, she went to the Buddha, bowed her head to the Buddha, and stood to one side. The Buddha taught her the four bases of spiritual power (catū iddhipādā, four methods of attaining psychic powers), and at that moment, the bhikkhuni attained psychic powers. At this time, the king heard that the woman Bhadda Kapilani had run away, so he led his soldiers to surround the bhikkhuni's residence. The bhikkhuni then flew into the sky. The king looked up and saw her, and he felt remorse, saying, 'How could I defile this Arahat (Arahat, an enlightened being) bhikkhuni?' He felt suffocated and collapsed to the ground. At that time, the ministers sprinkled him with cold water, and he regained consciousness and repented to the bhikkhuni. The bhikkhunis drove her out, saying, 'You are a person who engages in lust. Get out!' The bhikkhuni said, 'I have no mind to receive desire.' The bhikkhunis said, 'You were with the king in the palace for four months in the summer, how can you say you did not receive it?' The bhikkhuni did not know what to do, so she told the Buddha about this matter. The Buddha, knowing full well, asked the bhikkhuni, 'Did you truly receive the subtle and smooth sensations?' She replied, 'World-Honored One! How could I receive them? I felt these subtle and smooth sensations as if hot iron were entering my body.' The Buddha said, 'If you had no mind to receive the subtle and smooth sensations, you are without fault.' At that time, the Buddha spoke to the bhikkhunis
：「汝等勿復說是跋陀迦毗羅事，女人業報因緣故得是女根，他人強行淫。若比丘尼他人強捉行淫，無受欲心無罪。」
有比丘尼，名善生，端正可愛能動人心。迦毗羅緊度，先不語直來摩觸是比丘尼。比丘尼驅出，驅出已心生疑悔：「我將無得波羅夷耶？」以是事白佛，佛言：「無受欲心無罪。」
有比丘尼名陀尼，端正可愛能動人心，中前著衣持缽欲入舍衛國乞食。道中有諸博掩人，將入深林中，強共行淫。諸比丘尼驅令出坊，作是言：「汝是行淫人，不應住此。」是比丘尼言：「我無心受細滑。」諸比丘尼言：「諸博掩人將汝到深林中行淫，云何不受？」是比丘尼不知云何？以是事白佛。佛知故問：「汝實受細滑不？」答言：「世尊我云何受？我以手推腳蹋轉身，不能得脫。」佛言：「若無心不受無罪。」佛語諸比丘尼言：「汝等勿復說是比丘尼事，是比丘尼手推腳蹋轉身不受，為他強捉無罪。」
有比丘尼名守園，中前著衣持缽行乞食，有諸博掩人，牽入深林中，強為淫慾。諸比丘尼驅令出坊，是比丘尼言：「諸善女！我無心受細滑。」諸比丘尼言：「諸博掩人牽汝入深林中作淫慾。云何不受？」是時阿難在比丘尼坊中，諸比丘尼語言：「阿難在此。」阿難問是比丘尼，敬畏阿難故不能答
【現代漢語翻譯】 現代漢語譯本： 『你們不要再說跋陀迦毗羅（Bhadra Kapilani）的事情了，女人因為業報因緣才得到女根，被他人強行姦淫。如果有比丘尼（bhikkhuni，佛教女出家人）被他人強行捉住姦淫，沒有接受淫慾的心，就沒有罪。』
有一位比丘尼，名叫善生（Sundari-nanda），容貌端正可愛，能打動人心。迦毗羅緊度（Kapilakindu）事先沒有說話，直接過來摩觸這位比丘尼。比丘尼將他驅趕出去，驅趕出去後心中生起疑慮和後悔：『我難道犯了波羅夷（Parajika，佛教戒律中最重的罪）了嗎？』因此事稟告佛陀，佛陀說：『沒有接受淫慾的心，就沒有罪。』
有一位比丘尼名叫陀尼（Dhanni），容貌端正可愛，能打動人心，上午穿好衣服，拿著缽，想要進入舍衛國（Sravasti）乞食。在路上遇到一些賭博的人，將她拉入深林中，強行與她行淫。眾比丘尼將她趕出僧房，說：『你是個行淫的人，不應該住在這裡。』這位比丘尼說：『我沒有心去接受細滑的觸感。』眾比丘尼說：『那些賭博的人將你拉到深林中行淫，怎麼會沒有接受呢？』這位比丘尼不知道該怎麼辦，因此事稟告佛陀。佛陀明知故問：『你真的接受了細滑的觸感嗎？』她回答說：『世尊，我怎麼會接受呢？我用手推，用腳踢，轉身，都不能脫身。』佛陀說：『如果沒有心接受，就沒有罪。』佛陀對比丘尼們說：『你們不要再說這位比丘尼的事情了，這位比丘尼用手推，用腳踢，轉身不受，是被他人強行捉住，沒有罪。』
有一位比丘尼名叫守園（Arakkhita），上午穿好衣服，拿著缽去乞食，有一些賭博的人，將她拉入深林中，強行為她進行淫慾。眾比丘尼將她趕出僧房，這位比丘尼說：『各位善女！我沒有心去接受細滑的觸感。』眾比丘尼說：『那些賭博的人拉你進入深林中作淫慾，怎麼會沒有接受呢？』這時阿難（Ananda，佛陀的十大弟子之一）在比丘尼的僧房中，眾比丘尼說：『阿難在這裡。』阿難問這位比丘尼，因為敬畏阿難，所以不能回答。
【English Translation】 English version: 『You should not speak of Bhadra Kapilani (Bhadra Kapilani, a female disciple of the Buddha) again. Women obtain the female organ due to the karmic cause and condition, and are forcibly violated by others. If a bhikkhuni (bhikkhuni, a Buddhist nun) is forcibly seized and violated by others, she is without sin if she has no desire for sexual pleasure.』
There was a bhikkhuni named Sundari-nanda (Sundari-nanda, meaning 'beautiful delight'), who was upright, lovely, and capable of moving people's hearts. Kapilakindu (Kapilakindu, name of a person) came straight to this bhikkhuni and touched her without saying a word beforehand. The bhikkhuni drove him away, and after driving him away, she felt doubt and regret in her heart: 『Could I have committed a Parajika (Parajika, the most serious offense in Buddhist precepts)?』 She reported this matter to the Buddha, and the Buddha said: 『If there is no desire for sexual pleasure, there is no sin.』
There was a bhikkhuni named Dhanni (Dhanni, name of a person), who was upright, lovely, and capable of moving people's hearts. In the forenoon, she put on her robes, held her bowl, and intended to enter Sravasti (Sravasti, an ancient city in India) to beg for food. On the road, she encountered some gamblers who dragged her into a deep forest and forcibly had sexual intercourse with her. The bhikkhunis drove her out of the monastery, saying: 『You are a person who has engaged in sexual intercourse, you should not stay here.』 This bhikkhuni said: 『I had no intention of receiving the subtle and smooth sensation.』 The bhikkhunis said: 『Those gamblers dragged you into the deep forest to have sexual intercourse, how could you not have received it?』 This bhikkhuni did not know what to do, so she reported this matter to the Buddha. The Buddha, knowing the situation, asked: 『Did you really receive the subtle and smooth sensation?』 She replied: 『Venerable One, how could I have received it? I pushed with my hands, kicked with my feet, and turned my body, but could not escape.』 The Buddha said: 『If there was no intention to receive, there is no sin.』 The Buddha said to the bhikkhunis: 『You should not speak of this bhikkhuni's matter again. This bhikkhuni pushed with her hands, kicked with her feet, and turned her body without receiving, and was forcibly seized by others, so there is no sin.』
There was a bhikkhuni named Arakkhita (Arakkhita, name of a person), who in the forenoon put on her robes and held her bowl to go begging for food. Some gamblers dragged her into a deep forest and forcibly engaged in sexual desire with her. The bhikkhunis drove her out of the monastery. This bhikkhuni said: 『Virtuous ladies! I had no intention of receiving the subtle and smooth sensation.』 The bhikkhunis said: 『Those gamblers dragged you into the deep forest to engage in sexual desire, how could you not have received it?』 At this time, Ananda (Ananda, one of the ten great disciples of the Buddha) was in the bhikkhunis' monastery. The bhikkhunis said: 『Ananda is here.』 Ananda asked this bhikkhuni, but because she revered and feared Ananda, she could not answer.
。阿難嫌其不答，是比丘尼心念：「諸比丘尼驅我出坊，長老阿難復嫌我，我用活為？今當至阿耆羅婆河自投而死。」是比丘尼盛滿瓶沙，自系其頸沈於水中，沙瓶繩斷身或浮沒。爾時諸博掩人遊戲岸邊，見已相語：「汝看是比丘尼，為水所漂浮，往取來。」即共出之，扶著岸邊，水出得穌。將入深林共作淫慾，還來入坊。諸比丘尼復驅出言：「汝先言無心受細滑，今博掩人將汝入深林中作淫已放來。」是比丘尼不知云何？以是事白佛。佛知故問比丘尼言：「汝有心受細滑不？」答言：「世尊！我云何受？我啼哭大喚，語言莫作，不能得脫。」佛言：「汝若無心受細滑無罪。」佛語諸比丘尼言：「汝等勿復說是比丘尼事，女人以先世業因緣故，得是女根，不得自在。雖啼哭亦強捉，雖言莫作亦強作，雖大喚亦強作。若比丘尼，為他強捉，無受欲心無罪。」(初波羅夷竟)
第二盜戒之初
佛在王舍城，因達尼迦陶師子比丘，結不盜戒言：「先作不犯。」是比丘心生疑悔言：「我多盜取材木，不知何者是先？何者非先？」是事白佛，佛言：「達尼迦比丘未結戒前一切時取材木不犯，是名先作不犯。」
有比丘空處取無所屬物持去，心生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「若知是物屬他
【現代漢語翻譯】 現代漢語譯本：阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）嫌她不回答，這位比丘尼（bhikkhuni，佛教女出家人）心想：『其他比丘尼要趕我出僧坊，長老阿難又嫌棄我，我還活著做什麼？現在就到阿耆羅婆河（Ajiravati River）去投河自盡。』這位比丘尼裝滿一瓶沙子，繫在脖子上沉入水中，但沙瓶的繩子斷了，她的身體時而浮起時而沉沒。當時，一些玩博掩遊戲的人在岸邊，看見了就互相說：『你們看那個比丘尼，被水漂浮著，去把她撈上來。』於是他們一起把她救上來，扶到岸邊，她吐出水后甦醒過來。他們把她帶到深林里，和她行淫，然後放她回去僧坊。其他比丘尼又趕她出去，說：『你先前說沒有心去感受細滑的觸感，現在玩博掩遊戲的人帶你到深林里行淫後放你回來。』這位比丘尼不知道該怎麼辦，就把這件事告訴了佛陀（Buddha，佛教的創始人）。佛陀明知此事，卻問比丘尼說：『你是有心去感受細滑的觸感嗎？』她回答說：『世尊（Bhagavan，對佛陀的尊稱）！我怎麼會願意？我啼哭大叫，說不要這樣，但無法擺脫。』佛陀說：『你如果無心去感受細滑的觸感，就沒有罪。』佛陀對比丘尼們說：『你們不要再說這位比丘尼的事了，女人因為前世的業力因緣，得到這樣的女根，不能自主。即使啼哭也會被強行捉住，即使說不要也會被強行施為，即使大叫也會被強行施為。如果比丘尼被他人強行捉住，沒有受欲之心，就沒有罪。』（初波羅夷戒結束） 第二盜戒之初 佛陀在王舍城（Rajagrha，古代印度城市，是摩揭陀國的首都），因達尼迦（Dānikā）陶師子比丘（bhikkhu，佛教男出家人），結不盜戒時說：『先做了就不算犯戒。』這位比丘心中生起疑慮和後悔，說：『我多次盜取木材，不知道哪些是先做的？哪些不是先做的？』他把這件事告訴佛陀，佛陀說：『達尼迦比丘在未結戒之前，任何時候取用木材都不算犯戒，這叫做先做了就不算犯戒。』 有比丘在空曠的地方拿走無主之物，心中生起疑慮：『我這樣做會不會犯波羅夷罪？』他把這件事告訴佛陀，佛陀說：『如果知道這東西是屬於別人的』
【English Translation】 English version: Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) disliked her not answering. The bhikkhuni (Buddhist nun) thought: 'The other bhikkhunis want to drive me out of the monastery, and the elder Ananda also dislikes me. What is the point of my living? Now I will go to the Ajiravati River and drown myself.' This bhikkhuni filled a jar with sand, tied it around her neck, and sank into the water, but the rope of the sand jar broke, and her body sometimes floated and sometimes sank. At that time, some people playing a game of dice on the shore saw it and said to each other: 'Look at that bhikkhuni, floating in the water, let's go and get her.' So they rescued her together, helped her to the shore, and she vomited water and woke up. They took her to a deep forest, had sexual intercourse with her, and then let her return to the monastery. The other bhikkhunis drove her out again, saying: 'You said earlier that you had no intention of experiencing subtle sensations, but now the dice players have taken you to a deep forest, had sexual intercourse with you, and then let you come back.' The bhikkhuni didn't know what to do, so she told the Buddha (the founder of Buddhism) about it. The Buddha, knowing this, asked the bhikkhuni: 'Did you intentionally experience subtle sensations?' She replied: 'Bhagavan (a respectful title for the Buddha)! How could I have wanted to? I cried and shouted, saying don't do this, but I couldn't escape.' The Buddha said: 'If you had no intention of experiencing subtle sensations, you are not guilty.' The Buddha said to the bhikkhunis: 'You should not talk about this bhikkhuni's matter anymore. Women, because of the karmic causes of previous lives, have obtained this female organ and cannot be autonomous. Even if they cry, they will be forcibly seized, even if they say no, they will be forced to do it, even if they shout, they will be forced to do it. If a bhikkhuni is forcibly seized by others and has no desire, she is not guilty.' (End of the first Parajika) Beginning of the Second Theft Precept The Buddha was in Rajagrha (ancient Indian city, the capital of Magadha). The bhikkhu (Buddhist monk) Dānikā, a potter's son, when taking the precept against theft, said: 'What is done before is not a violation.' This bhikkhu had doubts and regrets in his heart, saying: 'I have stolen wood many times, I don't know which was done before and which was not done before?' He told the Buddha about this, and the Buddha said: 'Bhikkhu Dānikā, taking wood at any time before taking the precept is not a violation, this is called what is done before is not a violation.' A bhikkhu took ownerless things in an empty place, and doubts arose in his mind: 'Will I commit a Parajika offense by doing this?' He told the Buddha about this, and the Buddha said: 'If you know that this thing belongs to another'
，得波羅夷。若是物屬他，生無屬想取，得波羅夷。屬他物中疑，亦得波羅夷。是物無屬，生有屬想取，得偷蘭遮。無所屬物生疑，亦得偷蘭遮。若無屬物，生無屬想，無罪。」
比丘他不與飯食。自取持去，心生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「當計是飯食直。飯、麨、糒、魚、肉餅亦應計直。」
有一比丘不請自來食，心生疑：「我不得波羅夷耶？」以是事白佛，佛言：「不犯。從今日不請不應往食。若往食得突吉羅。」
有舊住比丘至聚落，有知識比丘與取食分，是比丘從聚落還，知識比丘言：「我與汝取食分。」是比丘言：「汝何故取？」答言：「為汝故取。」是比丘言：「我不語汝，汝何故取？」知識比丘生疑：「我將不得波羅夷耶？」以是事白佛，佛言：「不犯。從今日比丘若他不語，不應取食分。若不語而取，得突吉羅。」
有一比丘至聚落。眾僧分飯，是比丘有二共行弟子，是弟子不相知故，俱取食分。后二弟子自相語言：「汝所取分，我所取分，誰具足取得波羅夷耶？」心生疑，以是事白佛，佛言：「不犯。從今日應自相語令一人取。取時當言：『我與某甲比丘取食分。』」
有一比丘病，眾僧分飯，看病人為取飯，是比丘死，諸比丘不知云何？
【現代漢語翻譯】 現代漢語譯本： 若取物構成盜罪，價值達到或超過五磨沙（一種貨幣單位），則犯波羅夷罪（Parajika，斷頭罪）。如果所取之物屬於他人，明知無所有權而取，則犯波羅夷罪。對屬於他人的物品心存疑慮而取，也犯波羅夷罪。如果物品無主，卻誤以為有主而取，則犯偷蘭遮罪（Thullanacca，重罪）。對無主之物心存疑慮，也犯偷蘭遮罪。如果物品確實無主，且取者也認為無主，則無罪。
一位比丘未經允許拿取食物，心中疑惑：『我這樣做是否會犯波羅夷罪？』他將此事稟告佛陀，佛陀說：『應當計算這些食物的價值。飯、炒麵、米粥、魚、肉餅等都應計算價值。』
一位比丘未經邀請前去用餐，心中疑惑：『我這樣做是否會犯波羅夷罪？』他將此事稟告佛陀，佛陀說：『不犯戒。從今以後，未經邀請不應前去用餐。如果前去用餐，則犯突吉羅罪（Dukkata，輕罪）。』
一位老住比丘來到村落，一位相識的比丘為他取了一份食物。這位比丘從村落返回后，相識的比丘說：『我為你取了一份食物。』這位比丘問：『你為何要取？』回答說：『爲了你才取的。』這位比丘說：『我沒有讓你取，你為何要取？』相識的比丘心生疑惑：『我這樣做是否會犯波羅夷罪？』他將此事稟告佛陀，佛陀說：『不犯戒。從今以後，比丘如果他人沒有明確要求，不應擅自取食物。如果未經要求而取，則犯突吉羅罪。』
一位比丘來到村落。僧團正在分發食物，這位比丘有兩個一起修行的弟子。由於這兩位弟子互不相識，都各自取了一份食物。之後，兩位弟子互相說道：『你所取的那份，我所取的那份，誰的行為構成了完整的波羅夷罪？』心中生起疑惑，將此事稟告佛陀，佛陀說：『不犯戒。從今以後，應當互相告知，讓其中一人取食。取食時應當說：『我為某甲比丘取食。』
一位比丘生病了，僧團分發食物時，照顧病人的人為他取了食物。後來這位比丘去世了，眾比丘不知道該怎麼辦？
【English Translation】 English version: If taking something constitutes theft, and the value reaches or exceeds five mashas (a unit of currency), it incurs a Parajika (Parajika, expulsion offense). If the object belongs to another, and one takes it knowing they have no right to it, it incurs a Parajika. If there is doubt about whether an object belongs to another, taking it also incurs a Parajika. If the object is unowned, but one mistakenly believes it is owned and takes it, it incurs a Thullanacca (Thullanacca, a grave offense). If there is doubt about whether an unowned object is truly unowned, taking it also incurs a Thullanacca. If the object is truly unowned, and the taker believes it to be so, there is no offense.
A bhikkhu (monk) took food without permission and wondered, 'Have I committed a Parajika?' He reported this to the Buddha, who said, 'The value of the food should be calculated. Rice, fried flour, rice gruel, fish, and meat cakes should also have their value calculated.'
A bhikkhu went to eat without being invited and wondered, 'Have I committed a Parajika?' He reported this to the Buddha, who said, 'No offense is committed. From today onward, one should not go to eat without being invited. If one goes to eat, it incurs a Dukkata (Dukkata, a minor offense).'
An elder bhikkhu arrived at a village, and an acquaintance bhikkhu took a portion of food for him. When the bhikkhu returned from the village, the acquaintance bhikkhu said, 'I took a portion of food for you.' The bhikkhu asked, 'Why did you take it?' The other replied, 'I took it for you.' The bhikkhu said, 'I didn't ask you to take it, why did you take it?' The acquaintance bhikkhu wondered, 'Have I committed a Parajika?' He reported this to the Buddha, who said, 'No offense is committed. From today onward, if a bhikkhu is not explicitly asked, they should not take a portion of food. If they take it without being asked, it incurs a Dukkata.'
A bhikkhu arrived at a village. The Sangha (monastic community) was distributing food, and the bhikkhu had two disciples traveling with him. Because the two disciples did not know each other, they both took a portion of food. Later, the two disciples said to each other, 'Which of us, by taking a portion, has fully committed a Parajika?' They became doubtful and reported this to the Buddha, who said, 'No offense is committed. From today onward, they should inform each other and let one person take the food. When taking the food, they should say, 'I am taking a portion of food for so-and-so bhikkhu.''
A bhikkhu was sick, and when the Sangha distributed food, the attendant took food for him. Later, the bhikkhu died, and the bhikkhus did not know what to do.
以是事白佛，佛言：「若病人先死後取飯，還歸本處。若先取飯後死，應同死比丘余物分。」
十誦律卷第五十七 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第五十八(第十誦之三)
後秦北印度三藏弗若多羅譯比尼誦盜戒之餘
諸比丘自相語言：「共作賊去來。」答言：「隨意。」是比丘發去，中道心悔生慚愧：「我等云何于善佛法中以信出家而作賊耶？」作是念已便不復去，心疑：「我等將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
諸比丘自相語言：「共作賊去來。」答言：「隨意。」發去時，中道一人心悔生慚愧：「我云何于善佛法中以信出家而作賊耶？」復作是念：「若我不去，餘人或當殺我，當共去。我不用物、不取分。」作是思惟已逐去，逐去已是中不奪他物，亦不取分。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不犯波羅夷，得偷蘭遮。」
又復諸比丘自相語言：「共作賊去來。」答言：「隨汝等意發去。」去到處都無所得。是諸比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
諸比丘自相語言：「共作賊去來。」答言：「隨汝意發去。」是中半比丘邏道，
【現代漢語翻譯】 現代漢語譯本： 以這件事稟告佛陀，佛陀說：『如果病人在（僧人）先取飯後死亡，（飯食）應歸還原來的地方。如果（僧人）先取飯，病人後死亡，應當如同已故比丘（bhikkhu，男性出家眾）的剩餘物品一樣進行分配。』
《十誦律》卷第五十七 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第五十八（第十誦之三）
後秦北印度三藏弗若多羅譯《比尼誦盜戒之餘》
眾比丘互相說道：『我們一起去做賊吧。』有人回答說：『隨你的便。』這些比丘出發后，中途有人後悔，心生慚愧：『我們怎麼能在善良的佛法中，以信心出家卻去做賊呢？』這樣想后便不再前去，心中疑惑：『我們難道會犯波羅夷（pārājika，斷頭罪）嗎？』這件事稟告佛陀，佛陀說：『不會犯波羅夷，會犯偷蘭遮（sthūlātyaya，重罪）。』
眾比丘互相說道：『我們一起去做賊吧。』有人回答說：『隨你的便。』出發時，中途一人後悔，心生慚愧：『我怎麼能在善良的佛法中，以信心出家卻去做賊呢？』又這樣想：『如果我不去，其他人或許會殺我，還是共同去吧。我不用（偷來的）東西，也不取（贓物）分。』這樣思惟后便跟隨前去，跟隨前去後，（到了地方）沒有搶奪他人的東西，也沒有拿取分贓。這位比丘心生疑惑：『我難道會犯波羅夷嗎？』這件事稟告佛陀，佛陀說：『不犯波羅夷，犯偷蘭遮。』
又，眾比丘互相說道：『我們一起去做賊吧。』有人回答說：『隨你們的便出發吧。』前去後，到處都沒有得到任何東西。這些比丘心生疑惑：『我們難道會犯波羅夷嗎？』這件事稟告佛陀，佛陀說：『不會犯波羅夷，會犯偷蘭遮。』
眾比丘互相說道：『我們一起去做賊吧。』有人回答說：『隨你的便出發吧。』這些人中，一半比丘在路上巡邏。
【English Translation】 English version: This matter was reported to the Buddha, and the Buddha said: 'If the sick person dies after the (monks) have taken the food, (the food) should be returned to its original place. If the (monks) take the food first and the sick person dies later, it should be distributed like the remaining belongings of a deceased bhikkhu (male monastic).'
Śarvāstivāda Vinaya, Scroll 57 Taishō Tripiṭaka, Volume 23, No. 1435, Śarvāstivāda Vinaya
Śarvāstivāda Vinaya, Scroll 58 (The Third of the Tenth Recitation)
Translated by Tripiṭaka Dharmagupta from North India of the Later Qin Dynasty, Remainder of the Vinaya Recitation on the Precepts Against Theft
The bhikkhus (male monastic) said to each other: 'Let's go and be thieves.' Someone replied: 'As you wish.' After these bhikkhus set out, one of them regretted it midway and felt ashamed: 'How can we, having left home with faith in the good Dharma of the Buddha, go and be thieves?' After thinking this, they did not go any further, and they wondered: 'Will we incur a pārājika (defeat)?' This matter was reported to the Buddha, and the Buddha said: 'You will not incur a pārājika, but you will incur a sthūlātyaya (grave offense).'
The bhikkhus said to each other: 'Let's go and be thieves.' Someone replied: 'As you wish.' When they set out, one of them regretted it midway and felt ashamed: 'How can I, having left home with faith in the good Dharma of the Buddha, go and be a thief?' Then he thought: 'If I don't go, the others might kill me, so let's go together. I won't use (the stolen) things, nor will I take a share (of the loot).' After thinking this, he followed along, and after following along, (when they arrived) he did not rob anyone of their belongings, nor did he take a share of the loot. This bhikkhu wondered: 'Will I incur a pārājika?' This matter was reported to the Buddha, and the Buddha said: 'You will not incur a pārājika, but you will incur a sthūlātyaya.'
Again, the bhikkhus said to each other: 'Let's go and be thieves.' Someone replied: 'Go as you wish.' After going, they did not obtain anything anywhere. These bhikkhus wondered: 'Will we incur a pārājika?' This matter was reported to the Buddha, and the Buddha said: 'You will not incur a pārājika, but you will incur a sthūlātyaya.'
The bhikkhus said to each other: 'Let's go and be thieves.' Someone replied: 'Go as you wish.' Among these people, half of the bhikkhus patrolled the road.
半比丘取物，邏道者言：「我等不取他物，無罪也。」後生疑：「我等作如是事，將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
諸比丘自相語言：「共作賊去來。」答言：「隨意。」發去已半得物，半不得物，不得物者言：「我不得他物不取分，無罪也。」又復生疑：「我等將無得波羅夷？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
又復諸比丘自相語言：「共作賊去來。」答言：「隨意。」相語言：「當少少取，莫令具足。」取已合衆人物慾分，物滿五錢，諸比丘生疑：「我等將無得波羅夷耶？」以是事白佛，佛言：「隨人取物離本處計直。」
守邏人與比丘衣，比丘不取，作是念：「是中誰是檀越？誰是主？」是事白佛，佛言：「但隨施者受。」
有賊捉弟子將去，和上還奪取，和上疑：「我將無得波羅夷耶？」以是事白佛，佛言：「若決定屬賊，得波羅夷。若未決定，無罪。阿阇梨近行弟子亦如是。」
有賊捉一比丘將去，還自盜身走來生疑：「我將無得波羅夷耶？」以是事白佛，佛言：「自偷盜身無罪。」
比丘持可稅物行到關門，作是念：「我若持是物過得波羅夷。」又作是念：「是稅直我寧持與若佛法僧、若和上阿阇梨、若父母。」
【現代漢語翻譯】 現代漢語譯本： 半數比丘拿取物品，巡邏的人說：『我們不拿取他人的物品，沒有罪。』後來（這些比丘）產生疑問：『我們做這樣的事，難道會觸犯波羅夷罪（Pārājika，斷頭罪）嗎？』這件事稟告佛陀，佛陀說：『不會觸犯波羅夷罪，會觸犯偷蘭遮罪（Sthūlātyaya，重罪）。』 一些比丘互相說道：『我們一起去做盜賊吧。』（另一些比丘）回答說：『隨你的便。』出發后，一半人得到物品，一半人沒有得到物品，沒有得到物品的人說：『我沒有得到他人的物品，不應該分，沒有罪。』（他們）又產生疑問：『我們難道會觸犯波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『不會觸犯波羅夷罪，會觸犯偷蘭遮罪。』 又有一些比丘互相說道：『我們一起去做盜賊吧。』（另一些比丘）回答說：『隨你的便。』（他們）互相說道：『應當少少地拿取，不要讓它足夠（構成犯罪）。』拿取后，合計眾人所拿的物品，價值滿五錢，這些比丘產生疑問：『我們難道會觸犯波羅夷罪嗎？』把這件事稟告佛陀，佛陀說：『根據每個人拿取的物品離開原處後計算價值。』 守邏人給比丘衣服，比丘不拿取，（比丘）這樣想：『這裡誰是施主（Dānika，佈施者）？誰是物主？』這件事稟告佛陀，佛陀說：『只管隨施捨者接受。』 有盜賊抓住弟子要帶走，和尚（Upādhyāya，親教師）把他奪回來，和尚懷疑：『我難道會觸犯波羅夷罪嗎？』把這件事稟告佛陀，佛陀說：『如果（弟子）已經確定屬於盜賊，就觸犯波羅夷罪。如果還沒有確定，就沒有罪。阿阇梨（Ācārya，導師）和親近的弟子也像這樣。』 有盜賊抓住一個比丘要帶走，（比丘）自己盜走自己的身體逃走，（比丘）產生疑問：『我難道會觸犯波羅夷罪嗎？』把這件事稟告佛陀，佛陀說：『自己偷盜自己的身體沒有罪。』 比丘拿著應該納稅的物品行走，到達關口，（比丘）這樣想：『我如果拿著這些物品過去，就會觸犯波羅夷罪。』又這樣想：『這些稅款我寧願拿來供養佛（Buddha）、法（Dharma）、僧（Saṃgha），或者供養和尚、阿阇梨，或者供養父母。』
【English Translation】 English version: A bhikkhu took something, and the guards said, 'We do not take other people's things, so we are not guilty.' Later, they had doubts: 'If we do such a thing, will we incur a Pārājika (Pārājika, expulsion offense)?' They reported this matter to the Buddha, and the Buddha said, 'You will not incur a Pārājika, but you will incur a Sthūlātyaya (Sthūlātyaya, grave offense).' Some bhikkhus said to each other, 'Let's go and be thieves together.' Others replied, 'As you wish.' After setting out, half of them obtained something, and half of them did not. Those who did not obtain anything said, 'I did not obtain anything belonging to others, so I should not share in the spoils, and I am not guilty.' They then had doubts: 'Will we incur a Pārājika?' They reported this matter to the Buddha, and the Buddha said, 'You will not incur a Pārājika, but you will incur a Sthūlātyaya.' Again, some bhikkhus said to each other, 'Let's go and be thieves together.' Others replied, 'As you wish.' They said to each other, 'We should take only a little, not enough to constitute a complete offense.' After taking things, they combined what everyone had taken, and the value reached five coins. The bhikkhus had doubts: 'Will we incur a Pārājika?' They reported this matter to the Buddha, and the Buddha said, 'Calculate the value of what each person took after it has been moved from its original place.' A guard gave a robe to a bhikkhu, but the bhikkhu did not take it. The bhikkhu thought, 'Who here is the Dānika (Dānika, donor)? Who is the owner?' They reported this matter to the Buddha, and the Buddha said, 'Just accept it from whoever is giving it.' A thief grabbed a disciple and was about to take him away, but the Upādhyāya (Upādhyāya, preceptor) took him back. The Upādhyāya doubted, 'Will I incur a Pārājika?' They reported this matter to the Buddha, and the Buddha said, 'If the disciple had already definitively belonged to the thief, then you incur a Pārājika. If it was not yet definite, then there is no offense. The Ācārya (Ācārya, teacher) and close disciples are the same.' A thief grabbed a bhikkhu and was about to take him away, but the bhikkhu stole his own body and ran away. The bhikkhu had doubts: 'Will I incur a Pārājika?' They reported this matter to the Buddha, and the Buddha said, 'Stealing one's own body is not an offense.' A bhikkhu was carrying taxable goods and arrived at a gate. The bhikkhu thought, 'If I carry these goods through, I will incur a Pārājika.' Then he thought, 'I would rather use these taxes to make offerings to the Buddha (Buddha), the Dharma (Dharma), the Saṃgha (Saṃgha), or to my Upādhyāya, Ācārya, or parents.'
如是思惟已，為守關人共軟語言：「我持是物供養若佛法僧、若和上、阿阇梨、若父母。」「因是物與他，若作信、若作自供所須，如是等口軟語力得過，無咎。飛過無罪。」
比丘從余比丘借獨坐床已作是念：「我后不復還。」主求索言：「長老！還我床。」作是言：「不與汝。」尋生疑悔心：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
比丘從他借經卷已作是念：「我不復還。」主來索言：「長老！還我經來。」作是言：「不與汝。」尋生疑悔心：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有比丘偷弊衣囊，囊中有大價衣，見已生念：「我將無得波羅夷耶？」是事白佛，佛言：「計衣囊價直五錢，得波羅夷。若不直，得偷蘭遮。」
諸賊持酒至阿蘭若處，飲半藏半，諸比丘遊行林中見酒，語弟子：「持到住處用作苦酒。」弟子隨教持歸。賊還求酒不得，賊到諸比丘所問言：「長老！彼處酒汝持來不？」比丘言：「持來。」賊瞋言：「汝是賊賊。」比丘言：「何故賊賊？」賊言：「我是賊，汝復偷我，故言賊賊。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「世尊！我謂是酒無主故取
【現代漢語翻譯】 現代漢語譯本： 這樣思索之後，（他）用柔和的語言對守關人說：『我拿著這些東西供養佛法僧（Buddha, Dharma, Sangha，佛教三寶）、和尚（He Shang，指戒師或上座）、阿阇梨（Achariya，指教授師）、父母。』『因為這些東西給予他人，或者作為信仰的憑證，或者作為自己供養所需的物品』，像這樣用柔和的語言的力量得以通過，沒有罪過。飛過去也沒有罪過。 比丘（Bhikkhu，佛教出家男眾）從其他比丘那裡借了獨坐的床，之後心想：『我以後不再歸還了。』主人來索要說：『長老（Elder，對出家人的尊稱）！還我的床。』（比丘）說：『不給你。』隨即產生疑惑和後悔：『我將不會因此觸犯波羅夷（Parajika，斷頭罪）吧？』這件事稟告佛陀（Buddha），佛陀說：『沒有觸犯波羅夷，觸犯了偷蘭遮（Thullanaccaya，重罪）。』 比丘從他人那裡借了經卷，之後心想：『我不再歸還了。』主人來索要說：『長老！還我的經卷來。』（比丘）說：『不給你。』隨即產生疑惑和後悔：『我將不會因此觸犯波羅夷吧？』這件事稟告佛陀，佛陀說：『沒有觸犯波羅夷，觸犯了偷蘭遮。』 有比丘偷了一個破舊的衣囊，衣囊里有貴重的衣服，（比丘）看到後心想：『我將不會因此觸犯波羅夷吧？』這件事稟告佛陀，佛陀說：『如果衣囊的價值超過五錢，就觸犯波羅夷。如果不超過，就觸犯偷蘭遮。』 一些盜賊帶著酒到阿蘭若（Aranya，寂靜處）的地方，喝了一半藏了一半，一些比丘在林中看到酒，告訴弟子：『拿到住處用來做苦酒。』弟子按照教導拿了回去。盜賊回來找酒找不到，盜賊到比丘那裡問：『長老！那裡的酒是不是你們拿來了？』比丘說：『拿來了。』盜賊生氣地說：『你是賊，賊。』比丘說：『為什麼說賊，賊？』盜賊說：『我是賊，你又偷我的東西，所以說賊，賊。』這個比丘產生疑惑：『我將不會因此觸犯波羅夷吧？』這件事稟告佛陀，佛陀明知故問：『你以什麼心拿的？』比丘說：『世尊（Bhagavan，佛陀的尊稱）！我以為這酒沒有主人所以拿了。』
【English Translation】 English version: Having thought thus, he spoke softly to the gatekeeper: 'I offer these things to the Buddha, Dharma, Sangha (the Triple Gem of Buddhism), the Preceptor (He Shang, referring to the ordination teacher or senior monk), the Achariya (Achariya, referring to the teaching master), and my parents.' 'Because of these things given to others, either as a token of faith or as items needed for one's own offerings,' by the power of such soft words, he was able to pass through without fault. Flying over is also without sin. A Bhikkhu (Buddhist monk) borrowed a solitary sitting mat from another Bhikkhu and then thought: 'I will not return it later.' The owner came to ask for it, saying: 'Elder (a respectful term for monks)! Return my mat.' (The Bhikkhu) said: 'I will not give it to you.' Immediately, he felt doubt and remorse: 'Will I not incur a Parajika (Parajika, expulsion offense) because of this?' He reported this matter to the Buddha (Buddha), and the Buddha said: 'You have not incurred a Parajika, but you have incurred a Thullanaccaya (Thullanaccaya, grave offense).' A Bhikkhu borrowed a scripture scroll from another person and then thought: 'I will not return it later.' The owner came to ask for it, saying: 'Elder! Return my scripture scroll.' (The Bhikkhu) said: 'I will not give it to you.' Immediately, he felt doubt and remorse: 'Will I not incur a Parajika because of this?' He reported this matter to the Buddha, and the Buddha said: 'You have not incurred a Parajika, but you have incurred a Thullanaccaya.' A Bhikkhu stole a worn-out cloth bag, and in the bag was valuable clothing. (The Bhikkhu), seeing it, thought: 'Will I not incur a Parajika because of this?' He reported this matter to the Buddha, and the Buddha said: 'If the value of the cloth bag is worth five coins, you have incurred a Parajika. If it is not worth that much, you have incurred a Thullanaccaya.' Some thieves brought wine to a quiet place (Aranya, a secluded place), drank half of it and hid the other half. Some Bhikkhus saw the wine in the forest and told their disciples: 'Take it to the dwelling to use as bitter wine.' The disciples followed the instruction and took it back. The thieves returned to look for the wine but could not find it. The thieves went to the Bhikkhus and asked: 'Elder! Did you take the wine from that place?' The Bhikkhus said: 'We took it.' The thieves angrily said: 'You are a thief, a thief.' The Bhikkhus said: 'Why do you say thief, thief?' The thieves said: 'I am a thief, and you stole from me, so I say thief, thief.' This Bhikkhu felt doubt: 'Will I not incur a Parajika because of this?' He reported this matter to the Buddha, and the Buddha, knowing the situation, asked: 'With what intention did you take it?' The Bhikkhu said: 'Bhagavan (Bhagavan, a title for the Buddha)! I thought this wine had no owner, so I took it.'
。」佛言：「無罪。從今日若見物，應好思量已取。」
諸賊持肉至山林中，食半藏半。諸比丘遊行林中見肉，語諸弟子：「持到舍以供明日。」弟子隨教持歸。賊還求肉不得，到比丘所問言：「長老！彼處肉汝持來不？」比丘言：「我持來。」賊瞋言：「汝是賊賊。」比丘言：「何以故賊賊？」賊言：「我是賊，汝復偷我，故言賊賊。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「世尊！我謂是肉無主故取。」佛言：「無罪。從今日若見物，應好思量已取。」
諸賊破城邑聚落，若持錢物上至阿蘭若處，后官力來圍繞是處，是賊怖畏急故，持物施諸比丘，施已便出去。諸白衣來，見物在比丘所，語言：「長老！此是我物，今在汝手。」比丘言：「賊佈施我。」諸白衣言：「誰信汝語？汝或自作賊，或從賊得。」諸比丘不知云何？是事白佛，佛言：「莫從賊取物，若賊主與當取。取已便染壞色著。若壞色已，主故索者當還。」
有居士脫衣著道邊便利，有納衣比丘，見四向顧視不見人，便取持去。居士言：「比丘莫持我衣去。」比丘不聞故去不止，居士走逐奪取，語言：「比丘法應不與強取耶？」比丘答言：「我謂是衣無所屬。」居士言：「是我衣非無
【現代漢語翻譯】 現代漢語譯本：佛說：『沒有罪。從今天起如果見到東西，應當好好思量之後再取。』
一些盜賊拿著肉到山林中，吃了一半藏了一半。一些比丘（bhiksu，佛教出家男眾）在林中見到肉，告訴他們的弟子：『拿到寺廟裡，用來明天供養。』弟子們遵從教導拿了回去。盜賊回來尋找肉卻找不到，到比丘那裡問道：『長老！那塊肉是不是你拿來了？』比丘說：『我拿來了。』盜賊生氣地說：『你是賊，賊！』比丘說：『為什麼說我是賊，賊？』盜賊說：『我是賊，你又偷我的東西，所以說你是賊，賊。』這位比丘心生疑惑：『我難道犯了波羅夷（parajika，佛教戒律中最嚴重的罪）罪了嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼樣的心去拿的？』比丘說：『世尊！我以為這肉沒有主人，所以才拿的。』佛說：『沒有罪。從今天起如果見到東西，應當好好思量之後再取。』
一些盜賊攻破城邑村落，如果拿著錢財物品來到阿蘭若（aranya，寂靜處，指遠離人煙的修行場所）處，後來官兵前來包圍這個地方，這些盜賊因為害怕緊急，就把財物佈施給比丘們，佈施完畢就離開了。一些在家信徒來了，見到財物在比丘那裡，說道：『長老！這些是我的東西，現在在你手裡。』比丘說：『是盜賊佈施給我的。』這些在家信徒說：『誰相信你的話？你或許自己就是盜賊，或許是從盜賊那裡得到的。』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛說：『不要從盜賊那裡拿東西，如果是物主給予的才可以拿。拿了之後就用染色劑染壞它的顏色。如果染壞顏色之後，物主仍然索要，應當歸還。』
有位居士（upasaka，親近三寶，受持五戒的在家男眾）脫下衣服放在路邊方便，有一位穿著納衣的比丘，看見四處張望沒有看見人，就拿走了衣服。居士說：『比丘不要拿走我的衣服。』比丘沒有聽見，繼續走個不停，居士跑去追趕奪回衣服，說道：『比丘的法應當是不給就強行拿走嗎？』比丘回答說：『我以為這衣服沒有主人。』居士說：『這是我的衣服，不是沒有主人的。』
【English Translation】 English version: The Buddha said, 'No offense. From today onward, if you see something, you should consider it carefully before taking it.'
Some thieves took meat to the mountains and forests, eating half and hiding half. Some bhiksus (Buddhist monks) saw the meat in the forest and told their disciples, 'Take it to the monastery to offer it tomorrow.' The disciples followed the instruction and took it back. The thieves returned to look for the meat but could not find it. They went to the bhiksus and asked, 'Elder! Did you take the meat from that place?' The bhiksu said, 'I took it.' The thieves angrily said, 'You are a thief, a thief!' The bhiksu said, 'Why do you say I am a thief, a thief?' The thieves said, 'I am a thief, and you stole from me, so I say you are a thief, a thief.' The bhiksu became doubtful, 'Have I committed a parajika (a major infraction resulting in expulsion from the monastic order)?' He reported this matter to the Buddha. The Buddha, knowing the situation, asked, 'With what intention did you take it?' The bhiksu said, 'World Honored One! I thought the meat had no owner, so I took it.' The Buddha said, 'No offense. From today onward, if you see something, you should consider it carefully before taking it.'
Some thieves broke into cities and villages. If they took money and goods up to an aranya (a secluded place for meditation), later, government forces came to surround the place. The thieves, fearing and in haste, gave the goods to the bhiksus as alms and then left. Some laypeople came and saw the goods with the bhiksus, saying, 'Elder! These are my goods, now in your hands.' The bhiksu said, 'The thieves gave them to me as alms.' The laypeople said, 'Who believes your words? You might be a thief yourself, or you might have obtained them from thieves.' The bhiksus did not know what to do. They reported this matter to the Buddha. The Buddha said, 'Do not take goods from thieves. If the owner gives them, then you may take them. After taking them, dye them with a broken color. If, after the color is broken, the owner still demands them, you should return them.'
A upasaka (a lay Buddhist practitioner) took off his clothes and placed them by the roadside to relieve himself. A bhiksu wearing patched robes saw that he looked around and saw no one, so he took the clothes and left. The upasaka said, 'Bhiksu, do not take my clothes.' The bhiksu did not hear and continued walking. The upasaka ran after him, snatched back the clothes, and said, 'Is it the bhiksu's practice to take things by force without asking?' The bhiksu replied, 'I thought the clothes had no owner.' The upasaka said, 'These are my clothes, they are not without an owner.'
所屬。」比丘言：「若是汝衣持去。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日見物應好思量已取，物實有所屬，似無所屬。」
諸人有親里死，棄著死人處。是國土人法好凈潔，脫衣著死人處外，然後入燒尸。納衣比丘見是衣，四顧不見人，便持去。白衣見已語比丘言：「莫持我衣去。」比丘不聞其言故去不止，白衣走逐捉奪衣取，語言：「比丘法應不與取耶？」比丘答言：「我謂是衣無所屬。」白衣言：「是我衣非無所屬。」比丘言：「若是持去。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日若見物，應好思量已取。有物實有所屬，似無所屬。」
浣衣人持諸衣，浸著水中忘去，到余聚落。還憶念言：「我不失是衣耶？」爾時納衣比丘，求弊納衣故到是處，見是衣四顧不見人，便持去。浣衣人來見比丘持去，語言：「莫持我衣去。」比丘不聞故去不止，浣衣人走逐捉奪取語言：「比丘之法應不與取耶？」比丘答言：「我謂是衣無所屬。」浣衣人言：「是我衣非無所屬。」比丘言：「若是持去。」是比丘生疑：「我將無得
【現代漢語翻譯】 現代漢語譯本 「屬於誰的。」比丘（bhikkhu，佛教僧侶）說：「如果是你的衣服就拿走吧。」這位比丘心生疑惑：「我這樣做會不會犯波羅夷罪（pārājika，佛教戒律中最重的罪）？」他將此事稟告佛陀，佛陀明知故問：「你以什麼心態拿取？」比丘回答說：「我以為這東西沒有主人所以才拿。」佛陀說：「沒有罪過。從今天起，看見東西應該好好思量之後再拿，有些東西實際上有主人，但看起來好像沒有。」 有些人有親戚去世，將屍體丟棄在停放死人的地方。這個國家的人民有乾淨整潔的習俗，他們脫下衣服放在停屍處外面，然後進去火化屍體。一位撿破爛的比丘看見這件衣服，四處張望不見人，就拿走了。一位俗人看見后對比丘說：「不要拿走我的衣服。」比丘沒有聽見他的話，繼續走，俗人跑上前去抓住他，奪回衣服，說：「比丘的戒律是不應該不問自取嗎？」比丘回答說：「我以為這件衣服沒有主人。」俗人說：「這是我的衣服，不是沒有主人。」比丘說：「如果是你的就拿走吧。」這位比丘心生疑惑：「我這樣做會不會犯波羅夷罪？」他將此事稟告佛陀，佛陀明知故問：「你以什麼心態拿取？」比丘回答說：「我以為這東西沒有主人所以才拿。」佛陀說：「沒有罪過。從今天起，如果看見東西，應該好好思量之後再拿。有些東西實際上有主人，但看起來好像沒有。」 一位洗衣人拿著一些衣服，浸泡在水中后忘記了，去了別的村落。後來他回憶起來，心想：「我的衣服不會丟了吧？」當時，一位撿破爛的比丘，爲了尋找破舊的衣服來到這裡，看見這些衣服，四處張望不見人，就拿走了。洗衣人來了，看見比丘拿走他的衣服，說：「不要拿走我的衣服。」比丘沒有聽見，繼續走，洗衣人跑上前去抓住他，奪回衣服，說：「比丘的戒律是不應該不問自取嗎？」比丘回答說：「我以為這件衣服沒有主人。」洗衣人說：「這是我的衣服，不是沒有主人。」比丘說：「如果是你的就拿走吧。」這位比丘心生疑惑：「我這樣做會不會犯
【English Translation】 English version 'Belongs to whom.' The bhikkhu (bhikkhu, Buddhist monk) said, 'If it is your robe, take it.' The bhikkhu had a doubt: 'Will I incur a pārājika (pārājika, the most serious offense in Buddhist precepts) by this?' He reported this matter to the Buddha, who knowingly asked, 'With what intention did you take it?' The bhikkhu replied, 'I thought it belonged to no one, so I took it.' The Buddha said, 'There is no offense. From today on, when you see something, you should think carefully before taking it. Some things actually belong to someone, but seem to belong to no one.' Some people have relatives who die and leave the corpse at the place for the dead. The people of this country have a custom of being clean and tidy. They take off their robes and leave them outside the place for the dead, and then go in to cremate the corpse. A rag-collecting bhikkhu saw the robe, looked around and saw no one, and took it. A layman saw it and said to the bhikkhu, 'Do not take my robe.' The bhikkhu did not hear his words and continued to walk. The layman ran up, grabbed him, and took back the robe, saying, 'Should a bhikkhu not take what is not given?' The bhikkhu replied, 'I thought the robe belonged to no one.' The layman said, 'It is my robe, it does not belong to no one.' The bhikkhu said, 'If it is yours, take it.' The bhikkhu had a doubt: 'Will I incur a pārājika by this?' He reported this matter to the Buddha, who knowingly asked, 'With what intention did you take it?' The bhikkhu replied, 'I thought it belonged to no one, so I took it.' The Buddha said, 'There is no offense. From today on, if you see something, you should think carefully before taking it. Some things actually belong to someone, but seem to belong to no one.' A launderer took some robes, soaked them in water, and forgot about them, going to another village. Later he remembered and thought, 'Will my robes be lost?' At that time, a rag-collecting bhikkhu, seeking old robes, came to this place, saw the robes, looked around and saw no one, and took them. The launderer came, saw the bhikkhu taking his robes, and said, 'Do not take my robes.' The bhikkhu did not hear and continued to walk. The launderer ran up, grabbed him, and took back the robes, saying, 'Should a bhikkhu not take what is not given?' The bhikkhu replied, 'I thought the robes belonged to no one.' The launderer said, 'They are my robes, they do not belong to no one.' The bhikkhu said, 'If they are yours, take them.' The bhikkhu had a doubt: 'Will I incur a
波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂是無所屬故取。」佛言：「無罪。從今日若見物，應好思量已取。有物實有所屬，似無所屬。」
復有浣衣人，持衣至水邊，浣浣已絞捩，曬已一處坐看。有納衣比丘求弊納衣，是處見衣，四顧不見人，便持去。浣衣人來見比丘持衣去，語比丘言：「莫持我衣去。」比丘不聞故去不止，浣衣人走逐捉奪取語言：「比丘法應不與取耶？」比丘答言：「我謂是衣無所屬。」浣衣人言：「是我衣非無所屬。」比丘言：「若是汝衣持去。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日若見物，應好思量已取。有物實有所屬，似無所屬。」
有一小兒，持舍勒終日在道中戲，忘舍勒歸去。納衣比丘求弊納衣，到是處見已，四顧不見人便持去。小兒舍有女出見，語比丘言：「莫持我舍勒去。」比丘言：「我道中得。」女人言：「我小兒持舍勒終日道中戲，忘持歸，汝莫持去。」比丘言：「若是汝許便持去。」比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂是無所屬故取。」佛言：「無罪。從今日若見衣，好思量已取。
【現代漢語翻譯】 現代漢語譯本：『波羅夷耶？』（Pārājika，斷頭罪）這件事稟告了佛陀，佛陀明知故問：『你以什麼樣的心態拿取？』比丘回答說：『我以為這是無主之物所以拿取。』佛陀說：『無罪。從今以後如果見到物品，應當好好思量之後再拿取。有些物品實際上是有主的，但看起來像是無主的。』
又有一個洗衣人，拿著衣服到水邊，洗完后擰乾，晾曬好後坐在一旁觀看。有一個穿糞掃衣的比丘尋找破舊的糞掃衣，在這裡看見了衣服，四處張望不見人，便拿走了。洗衣人來后看見比丘拿著衣服離去，對比丘說：『不要拿走我的衣服。』比丘裝作沒聽見繼續走，洗衣人跑去追趕奪回衣服，說道：『比丘的戒律難道不應該是不予取嗎？』比丘回答說：『我以為這衣服是無主的。』洗衣人說：『這是我的衣服，不是無主的。』比丘說：『如果是你的衣服就拿走吧。』這比丘心生疑惑：『我難道要犯波羅夷罪了嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼樣的心態拿取？』比丘回答說：『我以為是無主的所以拿取。』佛陀說：『無罪。從今以後如果見到物品，應當好好思量之後再拿取。有些物品實際上是有主的，但看起來像是無主的。』
有一個小孩，拿著舍勒（Śalākā，籌）整天在路中玩耍，忘記了舍勒回家去了。穿糞掃衣的比丘尋找破舊的糞掃衣，到這裡看見了舍勒，四處張望不見人便拿走了。小孩家裡的一個女孩出來看見了，對比丘說：『不要拿走我的舍勒。』比丘說：『我在路中撿到的。』女孩說：『我的小孩拿著舍勒整天在路中玩耍，忘記拿回家了，你不要拿走。』比丘說：『如果是你的，你允許就拿走吧。』比丘心生疑惑：『我難道要犯波羅夷罪了嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼樣的心態拿取？』比丘回答說：『我以為這是無主的所以拿取。』佛陀說：『無罪。從今以後如果見到衣服，好好思量之後再拿取。』
【English Translation】 English version: 『Pārājika (Pārājika, expulsion)?』 This matter was reported to the Buddha. Knowing the situation, the Buddha asked, 『With what intention did you take it?』 The bhikkhu (bhikkhu, monk) replied, 『I thought it was ownerless, so I took it.』 The Buddha said, 『No offense. From today onward, if you see something, you should think carefully before taking it. Some things actually have owners, but appear to be ownerless.』
Furthermore, there was a washerman who took clothes to the water's edge, washed them, wrung them out, dried them, and sat down to watch them. A rag-robe bhikkhu (bhikkhu, monk) seeking discarded rag-robes saw the clothes there, looked around and, seeing no one, took them. The washerman came and saw the bhikkhu taking the clothes away, and said to the bhikkhu, 『Do not take my clothes away.』 The bhikkhu, pretending not to hear, continued to leave. The washerman ran after him, seized the clothes, and said, 『Shouldn't a bhikkhu's rule be not to take what is not given?』 The bhikkhu replied, 『I thought the clothes were ownerless.』 The washerman said, 『These are my clothes, not ownerless.』 The bhikkhu said, 『If they are your clothes, take them.』 The bhikkhu was doubtful, 『Am I going to commit a Pārājika (Pārājika, expulsion) offense?』 This matter was reported to the Buddha. Knowing the situation, the Buddha asked, 『With what intention did you take it?』 The bhikkhu replied, 『I thought it was ownerless, so I took it.』 The Buddha said, 『No offense. From today onward, if you see something, you should think carefully before taking it. Some things actually have owners, but appear to be ownerless.』
There was a small child who was playing with a Śalākā (Śalākā, lot/token) all day on the road, and forgot the Śalākā (Śalākā, lot/token) and went home. A rag-robe bhikkhu (bhikkhu, monk) seeking discarded rag-robes came to that place, saw it, looked around and, seeing no one, took it. A girl from the child's house came out and saw it, and said to the bhikkhu, 『Do not take my Śalākā (Śalākā, lot/token).』 The bhikkhu said, 『I found it on the road.』 The girl said, 『My child was playing with the Śalākā (Śalākā, lot/token) all day on the road, and forgot to take it home. Do not take it.』 The bhikkhu said, 『If it is yours, you may take it.』 The bhikkhu was doubtful, 『Am I going to commit a Pārājika (Pārājika, expulsion) offense?』 This matter was reported to the Buddha. Knowing the situation, the Buddha asked, 『With what intention did you take it?』 The bhikkhu replied, 『I thought it was ownerless, so I took it.』 The Buddha said, 『No offense. From today onward, if you see clothes, think carefully before taking them.』
」
諸納衣比丘，著不凈污納衣，諸天神金剛神不喜，亦失威德。是事白佛，佛言：「不凈污納衣不應著，著得突吉羅。」
有一居士聞諸釋子比丘能著納衣，持大價㲲裹八枚錢，著糞壤中令縷現，遠處立看。有一納衣比丘，求弊納故到是處，見縷已便取。取已見是大價㲲，便持去。居士喚言：「長老！是我㲲，汝莫擔去。」比丘言：「我自糞壤中得，何預汝事？」居士言：「我聞釋子比丘能著弊納衣，我欲試故，持大價㲲裹八枚錢。是㲲中有八枚錢，若不信我可數看。」數看已實有八枚錢。比丘言：「若是汝許便持去。」比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日若見物。應好思量已取。」
有一納衣比丘，藏納衣著一處，入舍衛城乞食。更有納衣比丘，求弊納故到是衣邊，見已四顧不見人便持去，以水浣之祇桓門邊曬。衣主比丘乞食還，久求不得，欲入祇桓見在門邊，語取衣比丘言：「長老！汝得波羅夷耶？」取衣比丘言：「何以故？」衣主言：「我納衣汝輒持來。」取衣比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日若見
【現代漢語翻譯】 現代漢語譯本 諸位納衣比丘，如果穿著不乾淨的、被污穢沾染的納衣，諸天神和金剛神會不高興，也會失去威德。這件事稟告了佛陀，佛陀說：『不乾淨的、被污穢沾染的納衣不應該穿，穿了會犯突吉羅罪。』（突吉羅：輕罪） 有一位居士聽說釋迦牟尼佛的弟子比丘能夠穿著破舊的納衣，就用高價的毛織物包裹著八枚錢，放在糞堆里，讓線頭露出來，然後在遠處站著觀看。有一位穿著納衣的比丘，爲了尋找破舊的納衣，來到了這個地方，看見線頭就拿了起來。拿起后發現是高價的毛織物，就拿走了。居士喊道：『長老！這是我的毛織物，你不要拿走。』比丘說：『我從糞堆里撿來的，關你什麼事？』居士說：『我聽說釋迦牟尼佛的弟子比丘能夠穿著破舊的納衣，我爲了試探，用高價的毛織物包裹著八枚錢。這毛織物里有八枚錢，如果不信你可以數數看。』數了數，果然有八枚錢。比丘說：『如果是你允許，你就拿走吧。』比丘心生疑惑：『我這樣做難道犯了波羅夷罪（波羅夷：斷頭罪）嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼心去拿的？』比丘說：『我以為是沒有主人的東西才拿的。』佛陀說：『沒有罪。從今以後如果看見東西，應該好好思量后再拿。』 有一位穿著納衣的比丘，把納衣藏在一個地方，進入舍衛城（舍衛城：古印度城市）乞食。又有另一位穿著納衣的比丘，爲了尋找破舊的納衣，來到了這件衣服旁邊，看見后四處張望，沒看見人，就拿走了，用水洗乾淨后在祇桓（祇桓：祇樹給孤獨園的簡稱）門口晾曬。衣服的主人比丘乞食回來，找了很久都沒找到，想要進入祇桓，看見衣服在門口，對比丘說：『長老！你犯了波羅夷罪嗎？』拿衣服的比丘說：『為什麼這麼說？』衣服的主人說：『我的納衣你竟然拿來了。』拿衣服的比丘心生疑惑：『我這樣做難道犯了波羅夷罪嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼心去拿的？』比丘說：『我以為是沒有主人的東西才拿的。』佛陀說：『沒有罪。從今以後如果看見
【English Translation】 English version Monks wearing patched robes that are unclean and defiled are displeasing to the gods and Vajra gods, and they also lose their majesty and virtue. This matter was reported to the Buddha, and the Buddha said: 'Unclean and defiled patched robes should not be worn; wearing them incurs a Dukkrata offense.' (Dukkata: a minor offense) There was a householder who heard that the Shakya (釋子) monks were able to wear patched robes. He wrapped eight coins in expensive wool, placed them in a dung heap, and left a thread showing, then stood at a distance to watch. A monk wearing patched robes, seeking old patched cloth, came to that place, saw the thread, and picked it up. After picking it up, he saw that it was expensive wool and took it away. The householder called out: 'Elder! That is my wool; do not take it away.' The monk said: 'I found it in the dung heap; what does it have to do with you?' The householder said: 'I heard that the Shakya monks were able to wear old patched robes, so I wanted to test them. I wrapped eight coins in expensive wool. There are eight coins in this wool; if you do not believe me, you can count them.' After counting, there were indeed eight coins. The monk said: 'If you permit it, then take it away.' The monk became doubtful: 'Have I committed a Parajika offense (Parajika: expulsion offense)?' This matter was reported to the Buddha, and the Buddha knowingly asked: 'With what intention did you take it?' The monk said: 'I took it because I thought it was ownerless.' The Buddha said: 'There is no offense. From today onward, if you see something, you should think carefully before taking it.' There was a monk wearing patched robes who hid his patched robe in a place and entered Shravasti (舍衛城: ancient Indian city) to beg for food. Another monk wearing patched robes, seeking old patched cloth, came to the side of this robe, saw it, looked around and, seeing no one, took it away, washed it with water, and dried it at the gate of Jeta Grove (祇桓: short for Jetavana Anathapindika's Monastery). The owner of the robe returned from begging for food, searched for a long time without finding it, and, wanting to enter Jeta Grove, saw it at the gate and said to the monk who took the robe: 'Elder! Have you committed a Parajika offense?' The monk who took the robe said: 'Why do you say that?' The owner of the robe said: 'You took my patched robe.' The monk who took the robe became doubtful: 'Have I committed a Parajika offense?' This matter was reported to the Buddha, and the Buddha knowingly asked: 'With what intention did you take it?' The monk said: 'I took it because I thought it was ownerless.' The Buddha said: 'There is no offense. From today onward, if you see
物，應好思量已取，藏物異、無所屬物亦異。」
憍薩羅國近死人處，有諸天祠舍，守祠舍人浣衣絞捩，曬已不收撿，風吹墮死人處。有一比丘死人處住，觀死屍見是衣，四顧不見人便持去，守祠人見語言：「長老！莫奪我衣去。」比丘言：「我死人處得，何預汝事？」守祠人言：「是我衣，我浣絞捩曬，有小因緣不時收撿，風吹墮死人處。」比丘言：「若是汝衣便持去。」比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」比丘言：「我謂無所屬故取。」佛言：「無罪。從今日若見物應好思量已取。」
諸比丘取屬死人處中衣，諸旃陀羅言：「長老！莫取。我是中輸稅物。」諸比丘不知云何？是事白佛，佛言：「從今日有屬死人處衣，比丘不應取。若取得罪。」
爾時于屬死人處外邊，撿取小假弊納，諸旃陀羅亦不聽取。是事白佛，佛言：「是中若遮莫取。若取得突吉羅。」
有一居士，請佛及僧明日食，佛默然受。居士知佛受已，頭面禮佛足右繞已去，到自舍是夜辦多美飲食。辦食已晨朝敷座處，時到遣使詣佛所，白佛言：「世尊！食具已辦，唯聖知時。」佛及眾僧入居士舍，長老耶舍守僧坊請食分。給孤獨居士二小兒，到祇桓僧坊中庭遊戲，諸賊欲侵惱劫奪。
【現代漢語翻譯】 現代漢語譯本：『物品，應當仔細思量之後再拿取，有主人的物品和無主人的物品是不一樣的。』
在憍薩羅國（Kosala，古印度十六雄國之一）靠近死人的地方，有一些天神的祠堂，一個看守祠堂的人洗了衣服擰乾，曬在那裡沒有及時收起來，被風吹到了死人堆里。有一個比丘（bhiksu，佛教出家男眾）住在死人堆附近，看到死屍旁的這件衣服，四處看看沒有人，就拿走了。看守祠堂的人看見了，就說：『長老（長者，對年長出家人的尊稱）！不要拿走我的衣服。』比丘說：『我是在死人堆里撿到的，關你什麼事？』看守祠堂的人說：『這是我的衣服，我洗了擰乾曬在那裡，因為一點小事沒有及時收起來，被風吹到死人堆里了。』比丘說：『如果是你的衣服，你就拿走吧。』比丘心生疑惑：『我這樣做是不是犯了波羅夷（parajika，佛教戒律中最重的罪）？』他把這件事告訴了佛陀（Buddha，覺悟者），佛陀明知故問：『你當時以什麼樣的心態拿的？』比丘說：『我以為是無主的才拿的。』佛陀說：『沒有罪。從今以後，如果看到東西，應當仔細思量之後再拿取。』
一些比丘拿取屬於死人堆里的衣服，一些旃陀羅（Candala，古印度社會中從事低下職業的種姓）說：『長老！不要拿。這是我們從中交稅的物品。』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今以後，屬於死人堆里的衣服，比丘不應該拿。如果拿了，就有罪。』
當時，在屬於死人堆的外邊，撿取一些小的、破舊的碎布，一些旃陀羅也不允許拿。這件事稟告了佛陀，佛陀說：『如果他們禁止，就不要拿。如果拿了，就犯突吉羅（dukkhata，一種較輕的罪）。』
有一個居士（upasaka，在家信徒），邀請佛陀和僧眾第二天去他家吃飯，佛陀默然接受了。居士知道佛陀接受了邀請，就頂禮佛足，右繞佛陀后離開了，回到自己家裡，連夜準備了許多美味的食物。準備好食物后，第二天早晨鋪設好座位，時間到了，就派使者到佛陀那裡，稟告佛陀說：『世尊（Bhagavan，佛陀的尊稱）！齋飯已經準備好了，請世尊知道時間。』佛陀和僧眾進入居士的家，長老耶舍（Yasa）負責在僧坊（samgharama，僧侶居住的場所）里看守，並分發食物。給孤獨（Anathapindika，一位著名的佛教護法居士）居士的兩個小兒子，到祇桓（Jetavana，祇樹給孤獨園的簡稱）僧坊的庭院裡玩耍，一些盜賊想要侵犯他們，進行搶劫。
【English Translation】 English version: 'Things, should be carefully considered before taking, the things with owners and the things without owners are different.'
Near the place for the dead in the kingdom of Kosala (one of the sixteen great kingdoms of ancient India), there were some shrines for the gods. A person guarding the shrines washed clothes, wrung them dry, and left them to dry in the sun, but did not collect them in time. The wind blew them into the pile of dead bodies. A bhiksu (Buddhist monk) living near the dead bodies saw the clothes next to the corpses, looked around and saw no one, so he took them. The person guarding the shrines saw this and said, 'Elder (a respectful term for older monks)! Do not take my clothes.' The bhiksu said, 'I found them in the pile of dead bodies, what does it have to do with you?' The person guarding the shrines said, 'These are my clothes, I washed them, wrung them dry, and left them to dry in the sun. Because of a small matter, I did not collect them in time, and the wind blew them into the pile of dead bodies.' The bhiksu said, 'If they are your clothes, then take them.' The bhiksu became doubtful: 'Have I committed a parajika (the most serious offense in Buddhist monastic rules)?' He told the Buddha (the Awakened One) about this matter. The Buddha, knowing the situation, asked, 'With what intention did you take them?' The bhiksu said, 'I took them because I thought they were ownerless.' The Buddha said, 'There is no offense. From today onwards, if you see something, you should carefully consider it before taking it.'
Some bhiksus took clothes belonging to the place for the dead. Some Candala (an untouchable caste in ancient India) said, 'Elder! Do not take them. These are the items from which we pay taxes.' The bhiksus did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From today onwards, clothes belonging to the place for the dead should not be taken by bhiksus. If they are taken, there is an offense.'
At that time, outside the area belonging to the place for the dead, some small, tattered rags were being collected, but some Candala did not allow them to be taken either. This matter was reported to the Buddha. The Buddha said, 'If they forbid it, do not take it. If you take it, you commit a dukkata (a minor offense).'
There was a upasaka (lay devotee) who invited the Buddha and the Sangha (monastic community) to his house for a meal the next day. The Buddha silently accepted. The upasaka, knowing that the Buddha had accepted, bowed at the Buddha's feet, circumambulated him to the right, and left. He returned to his house and prepared many delicious foods that night. After preparing the food, he set up the seats early in the morning. When the time came, he sent a messenger to the Buddha, reporting to the Buddha, 'Bhagavan (Blessed One, an epithet of the Buddha)! The food is ready, may the Blessed One know the time.' The Buddha and the Sangha entered the upasaka's house. Elder Yasa was in charge of guarding the samgharama (monastery) and distributing the food. The two young sons of Anathapindika (a famous lay benefactor of the Buddha) were playing in the courtyard of the Jetavana (Jetavana Anathapindika's Monastery) monastery, and some thieves wanted to attack them and rob them.
耶舍比丘見已作是念：「此兒可愍，無所知故，當爲是賊傷害劫奪。」即入禪定，以神通力起四種兵，諸賊見已心大怖畏，謂是官力、若聚落力所見圍繞，我或當了。如是思惟，便疾遠去。諸比丘來語耶舍言：「汝得波羅夷。」耶舍言：「何以故？」諸比丘言：「賊欲侵惱奪是兒物，汝便為奪取故。」耶捨生疑，是事白佛。佛知故問：「汝云何奪取？」耶舍言：「我現神通力。」佛言：「現神通力取無罪。」
有一居士，請佛及眾僧明日食，佛默然受。居士知佛默然受已，頭面禮佛足右繞已去，到自舍是夜辦具多美飲食，辦已晨朝敷坐處，時到遣使詣佛所，白佛言：「世尊！食具已辦，唯聖知時。」佛及眾僧入居士舍，一比丘守僧坊請食分，新誦咒術。給孤獨居士二小兒，到祇桓遊戲，諸賊欲侵惱劫奪。比丘見已念言：「是兒可愍，無所知故，為賊所傷害劫奪。我新誦咒術，可試誦救是小兒，有驗以不？」即誦咒術，時有四種兵出，諸賊見已心大怖畏，念言：「是或官力、若聚落力圍繞我，我或當了。」如是思惟已，便疾走去。諸比丘來語守僧坊比丘言：「長老！汝得波羅夷。」守僧坊比丘言：「何以故？」諸比丘言：「人慾侵惱奪是兒物，汝便奪取故。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知
【現代漢語翻譯】 現代漢語譯本 耶舍比丘看見這個孩子，心想：『這個孩子真可憐，什麼都不知道，肯定會被這些盜賊傷害和搶劫。』於是他進入禪定，用神通力變出四種軍隊。盜賊們看見后，內心非常害怕，以為是官府或者村落的力量來包圍他們，心想：『我們可能要完蛋了。』這樣想著，就趕緊逃走了。其他比丘來對耶舍說：『你犯了波羅夷罪。』耶舍問：『為什麼？』比丘們說：『盜賊想要侵犯搶奪這個孩子的財物，你卻出手奪走了。』耶舍心生疑惑，就把這件事稟告了佛陀。佛陀明知故問：『你是怎麼奪取的？』耶舍說：『我顯現了神通力。』佛陀說：『顯現神通力奪取不算有罪。』
有一位居士，邀請佛陀和眾僧第二天來家中應供。佛陀默然應允。居士知道佛陀默然應允后，頂禮佛足，右繞三匝后離去，回到家中連夜準備了許多美味的食物。準備完畢后，第二天早晨鋪設好座位。時間到了，就派人到佛陀那裡稟告說：『世尊！齋飯已經準備好了，唯愿世尊知時。』佛陀和眾僧來到居士家中。有一位比丘留在僧房看守，並負責分發齋飯，他新近學會了咒術。給孤獨（Anathapindika）居士的兩個小孩，到祇桓（Jeta Vana）遊玩，一些盜賊想要侵犯搶奪他們。這位比丘看見後心想：『這兩個孩子真可憐，什麼都不知道，肯定會被盜賊傷害搶劫。我新近學會了咒術，可以試試看，用咒術來救這些小孩，看看有沒有效果。』於是他就開始誦咒。當時就出現了四種軍隊。盜賊們看見后，內心非常害怕，心想：『這可能是官府或者村落的力量來包圍我們，我們可能要完蛋了。』這樣想著，就趕緊逃走了。其他比丘來對看守僧房的比丘說：『長老！你犯了波羅夷罪。』看守僧房的比丘問：『為什麼？』比丘們說：『別人想要侵犯搶奪這些孩子的財物，你卻出手奪走了。』這位比丘心生疑惑：『我難道真的犯了波羅夷罪嗎？』就把這件事稟告了佛陀，佛陀知道……』
【English Translation】 English version The Bhikkhu Yasa, seeing the child, thought: 'This child is pitiable, for he knows nothing and will be harmed and robbed by these thieves.' He then entered into meditation and, by his supernatural power, created four kinds of troops. The thieves, seeing this, were greatly frightened, thinking: 'This must be the power of the government or the village surrounding us; we are probably doomed.' Thinking thus, they quickly fled. The bhikkhus came and said to Yasa: 'You have committed a Parajika offense.' Yasa asked: 'Why?' The bhikkhus said: 'The thieves wanted to harass and rob the child, but you took it away from them.' Yasa was doubtful and reported the matter to the Buddha. The Buddha, knowing the situation, asked: 'How did you take it?' Yasa said: 'I displayed supernatural power.' The Buddha said: 'Taking by displaying supernatural power is not a sin.'
There was a householder who invited the Buddha and the Sangha for a meal the next day. The Buddha silently accepted. The householder, knowing that the Buddha had silently accepted, bowed at the Buddha's feet, circumambulated him three times, and left. He returned to his house and prepared many delicious foods that night. After preparing, he arranged the seats in the morning. When the time came, he sent a messenger to the Buddha, saying: 'Venerable Sir! The food is ready, may the Holy One know the time.' The Buddha and the Sangha entered the householder's residence. One bhikkhu stayed behind to guard the monastery and distribute the food portions, and he had recently learned some mantras. The two young children of Anathapindika (giver of alms) were playing in Jeta Vana (Jeta's Grove), and some thieves wanted to harass and rob them. The bhikkhu, seeing this, thought: 'These children are pitiable, for they know nothing and will be harmed and robbed by the thieves. I have recently learned some mantras; I can try reciting them to save these children and see if they are effective.' He then recited the mantras. At that time, four kinds of troops appeared. The thieves, seeing this, were greatly frightened, thinking: 'This must be the power of the government or the village surrounding us; we are probably doomed.' Thinking thus, they quickly ran away. The bhikkhus came and said to the bhikkhu guarding the monastery: 'Elder! You have committed a Parajika offense.' The bhikkhu guarding the monastery asked: 'Why?' The bhikkhus said: 'Others wanted to harass and rob these children, but you took it away from them.' The bhikkhu was doubtful: 'Have I really committed a Parajika offense?' He reported the matter to the Buddha, and the Buddha knew...'
故問：「汝以何心取？」比丘言：「我試誦新咒術，救是小兒故，出四種兵取。」佛言：「若誦新咒術取無罪。」
舊比丘到余聚落，眾僧分衣，是比丘有善知識，為是比丘取衣分。是比丘從聚落還，善知識比丘語比丘言：「長老！為汝取衣分。」是比丘言：「何以故取？」善知識比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日若比丘不語，不應為他取衣分。若取得突吉羅。」
舊比丘到余聚落，眾僧分衣，是比丘有二共行弟子。是二弟子不相知故，各為和上取衣分。后二弟子自相語言：「汝亦取衣分，我亦取衣分，誰具足得波羅夷耶？」心生疑，以是事白佛，佛言：「不犯。從今日應自相語令一人取。取時當言：『我與某甲比丘取衣分。』」
有一比丘病，眾僧分衣，看病比丘為取衣分。是病比丘死，諸比丘不知云何？是事白佛，佛言：「若先死後取衣分者，應還歸本處。若先取衣分后死者，應同死比丘余物分。」
有一居士數數用眾僧田，不與眾僧稅直。是居士后時欲種，舊比丘來語居士言：「汝數數用眾僧田而不與直，汝今莫種。若欲種者當與僧價。」居士聞是語故強種，時舊比丘臥地遮犁，居士慚愧即休不種。是比丘生疑：「我將無得波羅夷耶？」是事白佛，
【現代漢語翻譯】 現代漢語譯本 於是（有人）問：『你以什麼心態拿取？』比丘回答：『我嘗試誦唸新的咒術，爲了救這個小孩，所以動用了四種軍隊拿取。』佛說：『如果誦唸新的咒術拿取，沒有罪。』
一位老比丘到達另一個村落，僧眾正在分發衣服。這位比丘有一位善知識，為這位比丘拿取了一份衣服。這位比丘從村落回來后，善知識比丘對他說：『長老！我為你拿了一份衣服。』這位比丘問：『為什麼要拿？』善知識比丘心生疑惑：『我難道犯了波羅夷罪嗎？』這件事稟告了佛陀，佛說：『沒有罪。從今以後，如果比丘沒有說話，不應該為他拿取衣服。如果拿了，就犯突吉羅罪。』
一位老比丘到達另一個村落，僧眾正在分發衣服。這位比丘有兩個一起修行的弟子。這兩個弟子互不相知，各自為他們的和尚拿取了一份衣服。之後，這兩個弟子互相說道：『你也拿了衣服，我也拿了衣服，誰完全犯了波羅夷罪呢？』心中生起疑惑，將這件事稟告了佛陀，佛說：『不犯。從今以後，應該互相告知，讓一個人拿取。拿取時應當說：『我為某甲比丘拿取衣服。』』
有一位比丘生病了，僧眾正在分發衣服，照顧病人的比丘為他拿取了一份衣服。這位生病的比丘去世了，眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛說：『如果先去世后拿取衣服，應當歸還到原來的地方。如果先拿取衣服後去世，應當和去世比丘的剩餘物品一起分配。』
有一位居士經常使用僧眾的田地，不給僧眾繳納稅款。這位居士之後想要耕種，老比丘來告訴居士說：『你經常使用僧眾的田地而不繳納稅款，你現在不要耕種。如果想要耕種，應當支付僧眾費用。』居士聽到這些話后，強行耕種，當時老比丘躺在地上阻擋犁，居士慚愧，就停止了耕種。這位比丘心生疑惑：『我難道犯了波羅夷罪嗎？』這件事稟告了佛陀。
【English Translation】 English version Then (someone) asked: 'With what intention did you take it?' The Bhikshu (monk) replied: 'I was trying to recite a new mantra (spell), to save this child, so I used the four kinds of troops to take it.' The Buddha said: 'If you take it while reciting a new mantra, there is no offense.'
An old Bhikshu (monk) arrived at another village, and the Sangha (monastic community) was distributing robes. This Bhikshu had a Kalyanamitra (virtuous friend), who took a share of robes for this Bhikshu. When this Bhikshu returned from the village, the Kalyanamitra Bhikshu said to him: 'Elder! I took a share of robes for you.' This Bhikshu asked: 'Why did you take it?' The Kalyanamitra Bhikshu became suspicious: 'Have I committed a Parajika (defeat) offense?' This matter was reported to the Buddha, and the Buddha said: 'There is no offense. From today onwards, if a Bhikshu has not spoken, one should not take a share of robes for him. If one takes it, one commits a Dukkata (wrongdoing) offense.'
An old Bhikshu (monk) arrived at another village, and the Sangha (monastic community) was distributing robes. This Bhikshu had two co-practicing disciples. These two disciples did not know each other, so each took a share of robes for their Upadhyaya (preceptor). Later, these two disciples said to each other: 'You also took a share of robes, and I also took a share of robes, who has completely committed a Parajika (defeat) offense?' Doubts arose in their minds, and they reported this matter to the Buddha, who said: 'No offense. From today onwards, you should inform each other and let one person take it. When taking it, one should say: 'I am taking a share of robes for Bhikshu (monk) so-and-so.''
There was a sick Bhikshu (monk), and the Sangha (monastic community) was distributing robes. The Bhikshu who was caring for the sick Bhikshu took a share of robes for him. This sick Bhikshu died, and the Bhikshus did not know what to do. This matter was reported to the Buddha, who said: 'If one dies before the robes are taken, the robes should be returned to their original place. If the robes are taken before one dies, they should be distributed along with the remaining possessions of the deceased Bhikshu.'
There was a householder who frequently used the Sangha's (monastic community's) fields without paying taxes to the Sangha. Later, this householder wanted to cultivate the fields, and an old Bhikshu (monk) came and said to the householder: 'You frequently use the Sangha's fields without paying taxes, you should not cultivate them now. If you want to cultivate them, you should pay the Sangha's fees.' The householder, upon hearing these words, forcibly cultivated the fields. At that time, the old Bhikshu lay on the ground to block the plow, and the householder, feeling ashamed, stopped cultivating. This Bhikshu became suspicious: 'Have I committed a Parajika (defeat) offense?' This matter was reported to the Buddha.
佛言：「無罪。從今日莫身作可羞事。」
有一比丘盜佛圖物，生疑：「我將無得波羅夷耶？」是事白佛，佛言：「若有守護者應計直。若具足，得波羅夷。」
舊比丘令人種眾僧田，是眾僧田近一居士田，比丘亦令人種居士田。居士語比丘言：「莫種我田。」比丘言：「我自種眾僧田，何預汝事？」居士言：「是田我有，非人作證。」是國土諸田中，以橛若死人腳骨頭骨，著土中為識。居士示其相，比丘見已慚愧舍犛牛去。是比丘后還復遣人過相種，居士后見語比丘言：「我先與汝共諍時，出地相已不知耶？今日云何複種？」是比丘即舍犛牛去，心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「應計價直。若具足，得波羅夷。不具足得偷蘭遮。」
有一比丘，不與取花樹，生疑：「我將無得波羅夷耶？」是事白佛，佛言：「應計是花樹價直。若具足，得波羅夷。果樹亦如是。」
有一比丘破雕巢，時雕常來圍繞精舍空中悲鳴。佛問阿難：「是雕何故大悲鳴耶？」阿難言：「有一比丘破其巢，是故悲鳴。」佛言：「從今日不應破雕巢。若破得突吉羅。」
復有比丘取雕巢煮染，時雕常來圍繞精舍空中悲鳴。佛問阿難：「是雕何故悲鳴？」阿難言：「有一比丘取巢煮染，是故悲鳴。
【現代漢語翻譯】 現代漢語譯本 佛說：『沒有罪。從今天起不要再做令人羞恥的事情。』
有一位比丘盜取佛寺的財物，心生疑惑：『我是否會因此犯下波羅夷罪（Pārājika，斷頭罪）呢？』他將此事稟告佛陀，佛說：『如果有守護者，就應該計算所盜物品的價值。如果價值足夠，就犯了波羅夷罪。』
一位年長的比丘讓人耕種僧眾的田地。這塊僧眾的田地靠近一位居士（Upāsaka，在家信徒）的田地，比丘也讓人耕種居士的田地。居士對該比丘說：『不要耕種我的田地。』比丘說：『我只是耕種僧眾的田地，與你何干？』居士說：『這田地是我的，有人可以作證。』這個國家的所有田地中，都用木橛或者死人的腳骨頭骨，埋在土中作為標記。居士指給他看標記，比丘看到后慚愧地趕走了耕牛。這位比丘後來又讓人越界耕種，居士後來見到后對該比丘說：『我先前與你爭論時，已經拿出土地標記了，你不知道嗎？今天為何又來耕種？』這位比丘立刻趕走了耕牛，心中生疑：『我是否會因此犯下波羅夷罪呢？』他將此事稟告佛陀，佛說：『應該計算所侵佔土地的價值。如果價值足夠，就犯了波羅夷罪。如果不充足，就犯了偷蘭遮罪（Sthūlātyaya，重罪）。』
有一位比丘，未經允許就取走花樹，心生疑惑：『我是否會因此犯下波羅夷罪呢？』他將此事稟告佛陀，佛說：『應該計算這花樹的價值。如果價值足夠，就犯了波羅夷罪。果樹也是如此。』
有一位比丘破壞了雕的巢穴，當時雕經常在精舍（Vihāra，寺廟）上空盤旋悲鳴。佛問阿難（Ānanda，佛陀的十大弟子之一）：『這雕為何如此悲鳴呢？』阿難說：『有一位比丘破壞了它的巢穴，所以它才悲鳴。』佛說：『從今天起不應該破壞雕的巢穴。如果破壞了，就犯了突吉羅罪（Duṣkṛta，輕罪）。』
又有一位比丘拿雕的巢穴來煮染東西，當時雕經常在精舍上空盤旋悲鳴。佛問阿難：『這雕為何悲鳴？』阿難說：『有一位比丘拿它的巢穴來煮染東西，所以它才悲鳴。
【English Translation】 English version The Buddha said, 'No offense. From today onward, do not commit shameful acts.'
There was a Bhikṣu (monk) who stole property from a Buddhist temple, and he wondered, 'Will I incur a Pārājika (defeat) offense?' He reported this matter to the Buddha, who said, 'If there is a guardian, the value should be calculated. If it is sufficient, he commits a Pārājika offense.'
An old Bhikṣu had people cultivate the Saṃgha's (community of monks) field. This Saṃgha's field was near a Upāsaka's (lay devotee) field, and the Bhikṣu also had people cultivate the Upāsaka's field. The Upāsaka said to the Bhikṣu, 'Do not cultivate my field.' The Bhikṣu said, 'I am only cultivating the Saṃgha's field; what does it have to do with you?' The Upāsaka said, 'This field is mine; there are witnesses.' In all the fields of this country, they use stakes or the leg bones of dead people, placing them in the soil as markers. The Upāsaka showed him the markers, and the Bhikṣu, ashamed, drove away the oxen. Later, this Bhikṣu again sent people to cultivate across the boundary. The Upāsaka later saw this and said to the Bhikṣu, 'When I argued with you before, didn't I show you the land markers? Why are you cultivating it again today?' The Bhikṣu immediately drove away the oxen, wondering, 'Will I incur a Pārājika offense?' He reported this matter to the Buddha, who said, 'The value should be calculated. If it is sufficient, he commits a Pārājika offense. If it is not sufficient, he commits a Sthūlātyaya (grave offense) offense.'
There was a Bhikṣu who took a flowering tree without permission, and he wondered, 'Will I incur a Pārājika offense?' He reported this matter to the Buddha, who said, 'The value of the flowering tree should be calculated. If it is sufficient, he commits a Pārājika offense. The same applies to fruit trees.'
There was a Bhikṣu who destroyed an eagle's nest. At that time, the eagle often circled the Vihāra (monastery) in the sky, crying sadly. The Buddha asked Ānanda (one of the ten great disciples of the Buddha), 'Why is this eagle crying so sadly?' Ānanda said, 'A Bhikṣu destroyed its nest, so it is crying sadly.' The Buddha said, 'From today onward, one should not destroy an eagle's nest. If one destroys it, one commits a Duṣkṛta (misdeed) offense.'
Again, there was a Bhikṣu who took an eagle's nest to boil dye. At that time, the eagle often circled the Vihāra in the sky, crying sadly. The Buddha asked Ānanda, 'Why is this eagle crying?' Ānanda said, 'A Bhikṣu took its nest to boil dye, so it is crying.'
」佛言：「從今日不應取雕巢煮染。若取得突吉羅。」
有居士蘿蔔園盛好，一比丘詣居士所語言：「與我蘿蔔。」居士問言：「汝有價耶？為當直索。」比丘答言：「我無價。」居士言：「若人須蘿蔔者當持價來。若我直與云何得活？」比丘言：「汝心定不與我耶？」居士言：「我定不與汝。」時比丘以咒術力咒令乾枯。是比丘如是作已，心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「應計是蘿蔔直。若具足，得波羅夷。若不具足得偷蘭遮。莖園、花園、葉園、果園，亦應如是計價直。」
有馬行食，比丘以一束草示馬，馬隨比丘去。比丘指示余草，心念使食他草。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
諸比丘遊行憍薩羅國向舍衛城，共估客俱來，是中有險道。諸估客乘好馬語諸比丘：「汝亦乘如是好馬令疾過險道。」是中有比丘乘是好馬，生心作是方便：「是馬可得。」身亦小動，尋生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有估客乘滿船寶，比丘寄載渡河，生心作如是方便：「是寶可得。」身亦小動，尋生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
【現代漢語翻譯】 現代漢語譯本 佛說：『從今天起，不應該拿雕巢來煮染。如果拿了，就犯突吉羅（Dukkata，一種輕罪）。』
有一位居士的蘿蔔園長勢很好，一位比丘（Bhikkhu，佛教僧侶）到居士那裡說：『給我一些蘿蔔。』居士問：『你有錢嗎？還是想白要？』比丘回答：『我沒錢。』居士說：『如果有人需要蘿蔔，就應該拿錢來。如果我白給，我怎麼活？』比丘說：『你鐵了心不給我嗎？』居士說：『我鐵了心不給你。』當時比丘用咒術讓蘿蔔乾枯。這位比丘這樣做之後，心裡生疑：『我難道要犯波羅夷（Parajika，最重的罪）了嗎？』這件事稟告了佛，佛說：『應該計算這些蘿蔔的價值。如果價值足夠，就犯波羅夷。如果價值不足，就犯偷蘭遮（Thullanaccaya，一種中等罪）。莖園、花園、葉園、果園，也應該這樣計算價值。』
有一匹馬在吃草，比丘用一束草引誘馬，馬跟隨比丘走了。比丘又指著其他的草，心裡想著讓馬吃其他的草。這位比丘生疑：『我難道要犯波羅夷了嗎？』這件事稟告了佛，佛說：『不犯波羅夷，犯偷蘭遮。』
眾比丘從憍薩羅國（Kosala，古印度十六雄國之一）前往舍衛城（Savatthi，古印度城市），與商人們一同前來，其中有一段險路。商人們騎著好馬，對眾比丘說：『你們也騎上這樣的好馬，以便快速通過險路。』其中有比丘騎上了好馬，心裡生起這樣的念頭，想方設法：『這馬可以得到。』身體也稍微動了一下，隨即生疑：『我難道要犯波羅夷了嗎？』這件事稟告了佛，佛說：『不犯波羅夷，犯偷蘭遮。』
有商人乘著滿載寶物的船，比丘搭船渡河，心裡生起這樣的念頭，想方設法：『這些寶物可以得到。』身體也稍微動了一下，隨即生疑：『我難道要犯波羅夷了嗎？』這件事稟告了佛，佛說：『不犯波羅夷，犯偷蘭遮。』
【English Translation】 English version The Buddha said, 'From today onwards, one should not take bird nests to boil for dyeing. If one takes them, one commits a Dukkata (a minor offense).'
There was a householder whose radish garden was thriving. A Bhikkhu (Buddhist monk) went to the householder and said, 'Give me some radishes.' The householder asked, 'Do you have money? Or do you want them for free?' The Bhikkhu replied, 'I have no money.' The householder said, 'If someone needs radishes, they should bring money. If I give them away for free, how will I survive?' The Bhikkhu said, 'Are you determined not to give them to me?' The householder said, 'I am determined not to give them to you.' At that time, the Bhikkhu used his magical power to curse the radishes to wither. After doing this, the Bhikkhu had doubts: 'Am I going to commit a Parajika (the gravest offense)?' He reported this matter to the Buddha, who said, 'One should calculate the value of these radishes. If the value is sufficient, one commits a Parajika. If the value is insufficient, one commits a Thullanaccaya (a moderate offense). The same calculation of value should be applied to stem gardens, flower gardens, leaf gardens, and fruit gardens.'
A horse was grazing, and a Bhikkhu lured the horse with a bundle of grass, and the horse followed the Bhikkhu. The Bhikkhu then pointed to other grass, intending for the horse to eat that other grass. The Bhikkhu had doubts: 'Am I going to commit a Parajika?' He reported this matter to the Buddha, who said, 'One does not commit a Parajika, but commits a Thullanaccaya.'
Some Bhikkhus were traveling from Kosala (one of the sixteen Mahajanapadas of ancient India) to Savatthi (an ancient Indian city), traveling with merchants. There was a dangerous road. The merchants, riding good horses, said to the Bhikkhus, 'You should also ride such good horses to quickly pass through the dangerous road.' One of the Bhikkhus rode a good horse, and the thought arose in his mind, devising a way: 'This horse can be obtained.' His body also moved slightly, and he immediately had doubts: 'Am I going to commit a Parajika?' He reported this matter to the Buddha, who said, 'One does not commit a Parajika, but commits a Thullanaccaya.'
A merchant was traveling on a boat full of treasures. A Bhikkhu was traveling on the same boat to cross the river, and the thought arose in his mind, devising a way: 'These treasures can be obtained.' His body also moved slightly, and he immediately had doubts: 'Am I going to commit a Parajika?' He reported this matter to the Buddha, who said, 'One does not commit a Parajika, but commits a Thullanaccaya.'
有一估客，載滿船寶渡水，船沒水中寶物沉下，衣箱隨流而去，船主怖懼不得往取。有比丘下流洗，見已取持去，估客見已語比丘言：「莫奪我衣箱。」比丘言：「我自水中得，何預汝事？」估客言：「我船沒水中沈失寶物，衣箱隨流下，我怖懼故，不得時取。」比丘言：「若是便持去。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有一比丘，持四方眾僧物移著余坊，心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得突吉羅。」
諸賊牽牛上至阿蘭若處繫著樹而去。諸比丘食后經行林中，見繞樹挽靷。比丘憐愍解放，尋生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得突吉羅。」
舍衛國有一天神像，能與人愿。有一居士從求所愿，得隨意願歡喜故，以白㲲裹天像身。是中有比丘名黑阿難，有大力不畏神像，奪神㲲持去。後生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有天神像能護人身，有一居士從求所愿，得隨意願。是居士歡喜故，以金鬘系頭上，黑阿難大勇健，欲往奪金鬘。欲到神便怖之，是比丘心驚毛豎，猶故不畏，降伏此神奪金鬘持去。後生疑：「我將無得波羅夷耶？」是事白佛，
【現代漢語翻譯】 現代漢語譯本：
有一個商人，裝滿一船的寶物渡河，船沉入水中，寶物也沉了下去，只有裝衣服的箱子順著水流漂走。船主驚慌害怕，不敢去取回。有一個比丘（bhikkhu，佛教僧侶）在下游洗東西，看見了那個箱子，就拿走了。商人看見后對比丘說：『不要搶我的衣箱。』比丘說：『這是我自己從水裡撿到的，與你有什麼關係？』商人說：『我的船沉入水中，寶物都丟失了，衣箱順著水流漂走，我因為害怕，所以沒能及時取回。』比丘說：『如果是這樣，你就拿走吧。』這位比丘心生疑惑：『我這樣做是不是犯了波羅夷罪（pārājika，佛教中最重的罪）？』他將此事稟告佛陀（Buddha），佛陀說：『沒有罪。』 有一個比丘，將四方僧眾的物品轉移到其他僧房，心中產生疑問：『我這樣做是不是犯了波羅夷罪？』他將此事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了突吉羅罪（dukkata，一種輕罪）。』 一些盜賊牽著牛，來到阿蘭若（arañña，寂靜處，指遠離人煙的林地）的地方，把牛拴在樹上就離開了。一些比丘飯後在林中經行，看見牛繞著樹，拉著韁繩。比丘們憐憫那頭牛，就解開了韁繩，隨後產生疑問：『我這樣做是不是犯了波羅夷罪？』他將此事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了突吉羅罪。』 舍衛國（Śrāvastī，古代印度城市）有一個天神像，能夠滿足人們的願望。有一個居士（gṛhastha，在家信徒）向天神祈求願望，實現了願望后非常高興，就用白色的細布裹住了天神像的身體。其中有一個比丘，名叫黑阿難（Kālā Ananda），力氣很大，不害怕神像，就奪走了神像身上的細布拿走了。後來他產生疑問：『我這樣做是不是犯了波羅夷罪？』他將此事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了偷蘭遮罪（sthūlātyaya，一種中等罪）。』 有一個天神像能夠保護人的身體，有一個居士向天神祈求願望，實現了願望。這位居士非常高興，就用金項鍊戴在天神像的頭上，黑阿難非常勇敢強健，想要去奪取金項鍊。當他想要靠近天神像時，天神就恐嚇他，這位比丘心驚膽戰，但仍然不害怕，降伏了天神，奪走了金項鍊拿走了。後來他產生疑問：『我這樣做是不是犯了波羅夷罪？』他將此事稟告佛陀，
【English Translation】 English version:
There was a merchant who was crossing a river with a boat full of treasures. The boat sank into the water, and the treasures sank as well. Only a chest of clothes floated downstream. The boat owner was frightened and dared not retrieve it. A bhikkhu (Buddhist monk) was washing downstream, saw it, and took it away. The merchant saw this and said to the bhikkhu, 'Do not take my chest of clothes.' The bhikkhu said, 'I found it in the water myself; what does it have to do with you?' The merchant said, 'My boat sank in the water, and the treasures were lost. The chest of clothes floated downstream, and because I was afraid, I could not retrieve it in time.' The bhikkhu said, 'If that is the case, then take it away.' This bhikkhu had doubts: 'Am I committing a pārājika (the most serious offense in Buddhism)?' He reported this matter to the Buddha, who said, 'There is no offense.' There was a bhikkhu who moved the belongings of the Sangha (community of monks) from all directions to another monastery, and he had doubts: 'Am I committing a pārājika?' He reported this matter to the Buddha, who said, 'You are not committing a pārājika, but you are committing a dukkata (a minor offense).' Some thieves led an ox to a secluded place in the arañña (forest, a quiet place away from people), tied it to a tree, and left. Some bhikkhus were walking in the forest after their meal and saw the ox circling the tree, pulling on the reins. The bhikkhus had compassion for the ox and untied the reins, and then they had doubts: 'Am I committing a pārājika?' He reported this matter to the Buddha, who said, 'You are not committing a pārājika, but you are committing a dukkata.' In Śrāvastī (an ancient Indian city), there was a statue of a deva (god) that could grant people's wishes. A gṛhastha (lay devotee) asked the deva for a wish, and when the wish was fulfilled, he was very happy and wrapped the deva's body in white cotton cloth. Among them was a bhikkhu named Kālā Ananda (Black Ananda), who was very strong and not afraid of the deva statue, so he took the cloth from the deva statue and carried it away. Later, he had doubts: 'Am I committing a pārājika?' He reported this matter to the Buddha, who said, 'You are not committing a pārājika, but you are committing a sthūlātyaya (a medium offense).' There was a deva statue that could protect people's bodies. A gṛhastha asked the deva for a wish, and the wish was fulfilled. The gṛhastha was very happy and put a golden necklace on the deva statue's head. Kālā Ananda was very brave and strong and wanted to take the golden necklace. When he wanted to approach the deva statue, the deva frightened him. The bhikkhu was terrified, but he was still not afraid, subdued the deva, and took the golden necklace away. Later, he had doubts: 'Am I committing a pārājika?' He reported this matter to the Buddha,
佛言：「不得波羅夷，得偷蘭遮。」
舍衛國有居士婦，到阿耆羅婆河邊浴。是諸居士婦，脫莊嚴具衣服，著岸上入水洗浴。岸邊樹上有獼猴來下，持珠瓔珞還上樹去。是居士婦自恣洗浴竟上岸著衣，求珠瓔珞久不得，便捨去。獼猴見去已，還持瓔珞著本處已還上樹。比丘食后遊行，樹林中見是瓔珞，識其主便持還居士婦。居士婦言：「比丘汝是賊，偷我瓔珞，心悔已方還我。」比丘言：「我不爾。」居士婦言：「汝云何得？」是比丘以是事具說。比丘心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
經行道頭窟上，康郎鳥在上作巢，常持骨及弊納衣來棄著地，經行比丘便壞是巢，是鳥常來圍繞精舍空中悲鳴。佛知故問阿難：「是鳥何故悲鳴？」阿難言：「有一比丘壞巢，是故悲鳴。」佛言：「從今日不應壞是康郎鳥巢。若壞得突吉羅。」
諸比丘一處有庫藏，以飲食錢物著中，鼠從穴中出，偷錢物弊衣飲食持入穴。諸比丘疑：「誰偷是物去？」時有一比丘，乞食置庫邊，待時至當食。鼠從庫中出，持食入穴。比丘見知是鼠偷物，是比丘壞是穴，亦得鼠物，亦得自物儘自取。諸比丘言：「汝得波羅夷罪。」是比丘言：「何以故？」諸比丘言：「汝取鼠物故。」是比丘生疑：「我將無
【現代漢語翻譯】 現代漢語譯本 佛說：『不得波羅夷（pārājika，斷頭罪），得偷蘭遮（sthūlātyaya，粗罪）。』
舍衛國（Śrāvastī）有位居士婦人，到阿耆羅婆（Aghiravatī）河邊洗澡。這些居士婦人脫下裝飾品和衣服，放在岸上，然後下水洗浴。岸邊的樹上有獼猴下來，拿著珠瓔珞（pearl necklace）又回到樹上。這位居士婦人盡情洗浴完畢後上岸穿衣，尋找珠瓔珞很久都沒找到，就離開了。獼猴見她走了，又拿著瓔珞放到原來的地方，然後回到樹上。一位比丘（bhikkhu）飯後**，在樹林中看見這串瓔珞，認出是誰的東西，就拿著還給居士婦人。居士婦人說：『比丘，你是個賊，偷了我的瓔珞，後悔了才還給我。』比丘說：『我不是那樣的人。』居士婦人說：『你怎麼得到的？』這位比丘把事情的經過都說了。比丘心中生疑：『我難道犯了波羅夷罪嗎？』他把這件事稟告佛陀，佛說：『沒有罪。』
在經行道（caṅkramaṇa）的盡頭，窟（cave）的上方，康郎鳥（kind of bird）在上面築巢，經常把骨頭和破舊的納衣（patched robe）扔在地上，經行的比丘就毀壞了鳥巢，這鳥經常在精舍（vihāra）的空中盤旋悲鳴。佛陀知道原因，就問阿難（Ānanda）：『這鳥為什麼悲鳴？』阿難說：『有一位比丘毀壞了它的巢，所以它才悲鳴。』佛說：『從今天起，不應該毀壞康郎鳥的巢。如果毀壞，就犯突吉羅（duṣkṛta，惡作罪）。』
眾比丘住在一起，有一個庫藏，把飲食錢物放在裡面，老鼠從洞里出來，偷錢物、破衣、飲食，拿進洞里。眾比丘懷疑：『是誰偷了這些東西？』當時有一位比丘，乞食後放在庫房旁邊，等待時間到了再吃。老鼠從庫房裡出來，拿著食物進入洞穴。比丘看見了，知道是老鼠偷東西，這位比丘就毀壞了老鼠洞，也得到了老鼠偷的東西，也得到了自己的東西，全部都拿走了。眾比丘說：『你犯了波羅夷罪。』這位比丘說：『為什麼？』眾比丘說：『你拿了老鼠的東西。』這位比丘心生懷疑：『我難道
【English Translation】 English version The Buddha said, 'One does not incur a pārājika (defeat), but incurs a sthūlātyaya (grave offense).'
In Śrāvastī (a major city in ancient India), there was a householder's wife who went to the Aghiravatī (a river) River to bathe. These householder's wives took off their ornaments and clothes, placed them on the bank, and entered the water to bathe. A monkey came down from a tree on the bank, took a pearl necklace, and went back up the tree. After the householder's wife had finished bathing and put on her clothes, she looked for the pearl necklace for a long time but could not find it, so she left. When the monkey saw that she had left, it put the necklace back in its original place and returned to the tree. A bhikkhu (Buddhist monk), after his meal**, saw the necklace in the forest, recognized its owner, and took it back to the householder's wife. The householder's wife said, 'Bhikkhu, you are a thief, you stole my necklace, and you are only returning it now because you regret it.' The bhikkhu said, 'I am not like that.' The householder's wife said, 'How did you get it?' The bhikkhu explained the whole matter. The bhikkhu was doubtful, 'Have I incurred a pārājika?' He reported this matter to the Buddha, and the Buddha said, 'There is no offense.'
At the end of the walking path (caṅkramaṇa), above a cave, a kind of bird was building a nest, constantly throwing bones and tattered patched robes (nāgavasana) onto the ground. The bhikkhu who was walking on the path destroyed the nest, and the bird constantly circled the vihāra (monastery) in the air, crying sadly. Knowing the reason, the Buddha asked Ānanda (the Buddha's attendant), 'Why is this bird crying sadly?' Ānanda said, 'A bhikkhu destroyed its nest, so it is crying sadly.' The Buddha said, 'From today onwards, one should not destroy the nest of this kind of bird. If one destroys it, one incurs a duṣkṛta (wrongdoing) offense.'
The bhikkhus lived together, and there was a storehouse where they kept food, money, and goods. A rat came out of a hole, stole money, tattered clothes, and food, and took them into the hole. The bhikkhus were doubtful, 'Who stole these things?' At that time, there was a bhikkhu who had begged for food and placed it near the storehouse, waiting for the time to eat. The rat came out of the storehouse, carrying food into the hole. The bhikkhu saw it and knew that the rat was stealing things. This bhikkhu destroyed the rat's hole, and he also got the things the rat had stolen, and he also got his own things, taking everything. The bhikkhus said, 'You have incurred a pārājika offense.' The bhikkhu said, 'Why?' The bhikkhus said, 'Because you took the rat's things.' This bhikkhu was doubtful, 'Have I
得波羅夷耶？」是事白佛，佛言：「不得波羅夷。從今日當取自物，鼠物不應取。」
一比丘在房中臥，夜鼠持食來著床下。比丘早起澡手，從凈人受已便食。諸比丘不大見是比丘乞食，手足常凈潔，便問言：「長老！不見汝乞食，手足常凈耶？」是比丘言：「諸長老！有鼠夜持食來，著我床下，我早起澡手已，從凈人受已食，是故我常不乞食，手足凈潔。」諸比丘言：「長老！汝得波羅夷。」是比丘言：「何以故？」諸比丘言：「鼠不與，汝自取食故。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛語諸比丘：「汝莫說是比丘事。何以故？是鼠次前世，是此比丘父，愛念子故，見便心愛故，常持食著床下，是比丘無罪。」
有諸獵師，逐鹿走入僧坊，是獵師來求鹿，諸比丘不與。獵師久不得，便還去。諸比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
復有一獵師，以無毒箭射一鹿，逐走入僧坊。獵師來求，比丘不與，久不得便還去。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有一獵師，以毒箭射鹿，鹿走入僧坊。獵師來求，比丘不與，獵師言：「是鹿被毒箭必當死。」比丘言：「死便死，不得與。」獵師久不得便去，去未久鹿便死。諸比
【現代漢語翻譯】 現代漢語譯本 『得波羅夷耶？』（是否觸犯波羅夷罪？）這件事稟告佛陀，佛陀說：『不得波羅夷。（沒有觸犯波羅夷罪。）從今以後應當取自己的東西，不應該取老鼠的東西。』
一位比丘在房中睡覺，夜裡老鼠把食物叼來放在床下。比丘早起洗手，從凈人（負責服侍比丘的在家信徒）那裡接過食物便吃了。眾比丘很少見這位比丘乞食，而且手腳常常乾淨，便問道：『長老！不見你乞食，手腳常常乾淨，這是為什麼呢？』這位比丘說：『各位長老！有老鼠夜裡把食物叼來，放在我的床下，我早起洗手后，從凈人那裡接過食物就吃了，因此我常常不乞食，手腳也乾淨。』眾比丘說：『長老！你觸犯了波羅夷罪。』這位比丘說：『為什麼呢？』眾比丘說：『老鼠沒有給你，你自己取食的緣故。』這位比丘心生疑惑：『我難道觸犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀告訴眾比丘：『你們不要說這位比丘的事。為什麼呢？這隻老鼠前世，是這位比丘的父親，因為愛念兒子，見到兒子就心生愛意，所以常常把食物放在床下，這位比丘沒有罪。』
有幾位獵人，追逐鹿跑進了僧坊（寺院）。獵人來尋找鹿，眾比丘不給他們。獵人很久找不到，便回去了。眾比丘心生疑惑：『我們難道觸犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『沒有罪。』
又有一位獵人，用沒有毒的箭射中一隻鹿，追逐著鹿跑進了僧坊。獵人來尋找，比丘不給，很久找不到便回去了。比丘心生疑惑：『我們難道觸犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『沒有罪。』
有一位獵人，用毒箭射中鹿，鹿跑進了僧坊。獵人來尋找，比丘不給，獵人說：『這鹿被毒箭射中必定會死。』比丘說：『死了就死了，不能給你。』獵人很久找不到便離開了，離開沒多久鹿就死了。諸比
【English Translation】 English version 'Did he commit a Pārājika (expulsion from the monastic order)?' This matter was reported to the Buddha, and the Buddha said, 'He did not commit a Pārājika. From today onwards, one should take one's own belongings; one should not take the belongings of a mouse.'
A bhikkhu (monk) was sleeping in his room, and at night a mouse brought food and placed it under his bed. The bhikkhu arose early, washed his hands, and received the food from a sevant (lay attendant) before eating it. The bhikkhus rarely saw this bhikkhu begging for food, and his hands and feet were always clean. They asked him, 'Venerable one! We do not see you begging for food, and your hands and feet are always clean. Why is this?' The bhikkhu said, 'Venerable ones! A mouse brings food at night and places it under my bed. I arise early, wash my hands, and receive the food from a sevant before eating it. Therefore, I often do not beg for food, and my hands and feet are clean.' The bhikkhus said, 'Venerable one! You have committed a Pārājika.' The bhikkhu said, 'Why?' The bhikkhus said, 'The mouse did not give it to you; you took the food yourself.' The bhikkhu became doubtful: 'Have I committed a Pārājika?' This matter was reported to the Buddha, and the Buddha told the bhikkhus, 'Do not speak of this bhikkhu's matter. Why? This mouse, in a previous life, was this bhikkhu's father. Because of his love for his son, seeing him, he felt affection and always placed food under the bed. This bhikkhu is without fault.'
There were some hunters chasing a deer that ran into a sangharama (monastery). The hunters came to look for the deer, but the bhikkhus did not give it to them. The hunters could not find it for a long time and then left. The bhikkhus became doubtful: 'Have we committed a Pārājika?' This matter was reported to the Buddha, and the Buddha said, 'There is no fault.'
Again, there was a hunter who shot a deer with a non-poisonous arrow, and the deer ran into a sangharama. The hunter came to look for it, but the bhikkhus did not give it to him. He could not find it for a long time and then left. The bhikkhus became doubtful: 'Have we committed a Pārājika?' This matter was reported to the Buddha, and the Buddha said, 'There is no fault.'
There was a hunter who shot a deer with a poisoned arrow, and the deer ran into a sangharama. The hunter came to look for it, but the bhikkhus did not give it to him. The hunter said, 'This deer has been shot with a poisoned arrow and will surely die.' The bhikkhus said, 'Let it die; we cannot give it to you.' The hunter could not find it for a long time and then left. Not long after he left, the deer died. The bhi
丘不知云何？是事白佛，佛言：「應還歸獵師。」
有諸獵師作鹿弶，比丘以快心壞，得偷蘭遮。以憐愍心壞，得突吉羅。
有捕鳥師張䍝，比丘以快心壞，得偷蘭遮。憐愍心壞，突吉羅。
諸捕鳥師張羅，比丘快心壞，得偷蘭遮。憐愍心壞，得突吉羅。
有捕鳥師張細網，比丘以快心壞，得偷蘭遮。憐愍心壞，得突吉羅。
捕鳥師有籠鳥車，比丘快心壞，偷蘭遮。憐愍心壞，突吉羅。
賣衣人買衣比丘，見是衣便持去，賣衣人言：「莫持我衣去。」比丘言：「我持衣示彼已還歸汝。」後生心欲不復還，尋生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有比丘使木師作，不與木師價，木師索直。比丘生心不與，尋生疑悔：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一比丘，取陶師瓦器不與直，陶師從索與我價，比丘生心不與，尋生疑悔：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
比丘從店肆買物不與價，店肆賣物人從索價，比丘心生不與，尋生疑悔：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有病比丘，與諸看病比丘價言
【現代漢語翻譯】 現代漢語譯本 丘（比丘）不知道該怎麼辦？他將此事稟告佛陀，佛陀說：『應該歸還給獵師。』 有些獵師設定了捕鹿的陷阱，比丘以惡意破壞，犯偷蘭遮罪。以憐憫心破壞，犯突吉羅罪。 有些捕鳥人張設了捕鳥的罩子，比丘以惡意破壞，犯偷蘭遮罪。以憐憫心破壞，犯突吉羅罪。 一些捕鳥人張設了羅網，比丘以惡意破壞，犯偷蘭遮罪。以憐憫心破壞，犯突吉羅罪。 有些捕鳥人張設了細網，比丘以惡意破壞，犯偷蘭遮罪。以憐憫心破壞，犯突吉羅罪。 捕鳥人有裝鳥的籠車，比丘以惡意破壞，犯偷蘭遮罪。以憐憫心破壞，犯突吉羅罪。 一個賣衣服的人買了衣服給比丘，比丘看到衣服就拿走了，賣衣服的人說：『不要拿走我的衣服。』比丘說：『我拿衣服給別人看看，之後會還給你。』後來比丘生起不想歸還的心，隨即產生疑問：『我這樣做難道會犯波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『不會犯波羅夷罪，但犯偷蘭遮罪。』 有一個比丘請木匠做東西，卻不給木匠工錢，木匠來索要工錢。比丘心裡想著不給，隨即產生疑慮和後悔：『我這樣做難道會犯波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『不會犯波羅夷罪，但犯偷蘭遮罪。』 有一個比丘，拿了陶匠的瓦器卻不給錢，陶匠來索要價錢，比丘心裡想著不給，隨即產生疑慮和後悔：『我這樣做難道會犯波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『不會犯波羅夷罪，但犯偷蘭遮罪。』 比丘從店舖里買東西不給錢，店舖賣東西的人來索要價錢，比丘心裡想著不給，隨即產生疑慮和後悔：『我這樣做難道會犯波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『不會犯波羅夷罪，但犯偷蘭遮罪。』 有一個生病的比丘，答應給照顧他的比丘們報酬
【English Translation】 English version The Bhikkhu (monk) didn't know what to do? He reported this matter to the Buddha, and the Buddha said, 'It should be returned to the hunter.' Some hunters set up deer traps, and if a Bhikkhu destroys them with malicious intent, he commits a Thullanacca (a serious offense). If he destroys them with compassion, he commits a Dukkhata (a minor offense). Some bird catchers set up bird snares, and if a Bhikkhu destroys them with malicious intent, he commits a Thullanacca. If he destroys them with compassion, he commits a Dukkhata. Some bird catchers set up nets, and if a Bhikkhu destroys them with malicious intent, he commits a Thullanacca. If he destroys them with compassion, he commits a Dukkhata. Some bird catchers set up fine nets, and if a Bhikkhu destroys them with malicious intent, he commits a Thullanacca. If he destroys them with compassion, he commits a Dukkhata. Bird catchers have bird cage carts, and if a Bhikkhu destroys them with malicious intent, he commits a Thullanacca. If he destroys them with compassion, he commits a Dukkhata. A clothes seller bought clothes for a Bhikkhu, and the Bhikkhu saw the clothes and took them away. The clothes seller said, 'Don't take my clothes away.' The Bhikkhu said, 'I will show the clothes to someone and then return them to you.' Later, the Bhikkhu had the intention of not returning them, and then had doubts: 'Will I commit a Parajika (a major offense) by doing this?' He reported this matter to the Buddha, and the Buddha said, 'You will not commit a Parajika, but you will commit a Thullanacca.' There was a Bhikkhu who had a carpenter do work, but did not pay the carpenter. The carpenter asked for payment. The Bhikkhu had the intention of not paying, and then had doubts and regrets: 'Will I commit a Parajika by doing this?' He reported this matter to the Buddha, and the Buddha said, 'You will not commit a Parajika, but you will commit a Thullanacca.' There was a Bhikkhu who took a potter's pottery without paying. The potter came to ask for payment, and the Bhikkhu had the intention of not paying, and then had doubts and regrets: 'Will I commit a Parajika by doing this?' He reported this matter to the Buddha, and the Buddha said, 'You will not commit a Parajika, but you will commit a Thullanacca.' A Bhikkhu bought something from a shop without paying. The shopkeeper came to ask for payment, and the Bhikkhu had the intention of not paying, and then had doubts and regrets: 'Will I commit a Parajika by doing this?' He reported this matter to the Buddha, and the Buddha said, 'You will not commit a Parajika, but you will commit a Thullanacca.' There was a sick Bhikkhu who promised to pay the Bhikkhus who were taking care of him
：「汝持是價作三新粥，我啜是粥亦與眾僧。」是看病諸比丘作是言：「我何為以是價作粥與眾僧，我等但作少粥與病人，是錢我等當自分取。」共作是籌量已，作粥與病人，錢便共分取。是諸看病比丘即時生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得突吉羅。」
有一比丘病思餅，與諸看病比丘價言：「汝持是價作餅，我自食亦與眾僧。」諸看病比丘作是言：「我何為以是價作餅與眾僧？我但作餅與病比丘，是錢我等當自分取。」共作是籌量已，作餅與病人，錢便共分取。是諸看病比丘即時生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得突吉羅。」
有一比丘病，多有錢，作是念：「我死後眾僧必當分我錢，我今當令僧不得分。」念已語看病人言：「作摩沙豆羹與我來。」看病人作羹與，以小因緣故，看病人出。病人以錢著羹中合啜，是食難消故便死。看病人持棄死人處，諸鳥來破腹出腸錢墮地。時眾僧即打揵椎，呼看病人來言：「是死比丘多有錢，汝持來眾僧當分。」諸看病比丘求錢不得。有一冢間比丘，到死人處觀無常，見是錢持來與眾僧，即生疑悔：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有病比丘多有田地，語諸看病人言：「喚
【現代漢語翻譯】 現代漢語譯本： 『你拿這些錢做三份新粥，我喝了這粥也分給眾僧。』照顧病人的比丘們這樣說：『我們為什麼要用這些錢做粥分給眾僧呢？我們只做少量的粥給病人，這些錢我們自己分了吧。』他們共同商量好后，做了粥給病人，錢就一起分了。這些照顧病人的比丘們立刻產生懷疑：『我這樣做是不是犯了波羅夷罪？』他們將此事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了突吉羅罪。』（突吉羅：輕罪）
有一位比丘生病想吃餅，給了照顧病人的比丘錢說：『你拿這些錢做餅，我吃了自己吃，也分給眾僧。』這些照顧病人的比丘們這樣說：『我們為什麼要用這些錢做餅分給眾僧呢？我們只做餅給生病的比丘，這些錢我們自己分了吧。』他們共同商量好后，做了餅給病人，錢就一起分了。這些照顧病人的比丘們立刻產生懷疑：『我這樣做是不是犯了波羅夷罪？』他們將此事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了突吉羅罪。』
有一位生病的比丘，有很多錢，他這樣想：『我死後眾僧一定會分我的錢，我現在要讓僧眾分不到。』想到這裡，他告訴照顧他的人說：『給我做摩沙豆（摩沙豆：一種豆類）羹來。』照顧的人做了羹給他，因為一點小事，照顧的人出去了。病人把錢放到羹里一起喝了，因為食物難以消化就死了。照顧的人把死人扔到埋死人的地方，鳥兒來啄破肚子，腸子流出來，錢掉在地上。這時眾僧敲打揵椎（揵椎：召集僧眾的法器），叫照顧病人的人來說：『這位死去的比丘有很多錢，你拿來眾僧分。』這些照顧病人的比丘找錢找不到。有一位在墳墓間的比丘，到死人那裡觀察無常，看見這些錢拿來給眾僧，立刻產生懷疑和後悔：『我這樣做是不是犯了波羅夷罪？』他將此事稟告佛陀，佛陀說：『沒有罪。』
有一位生病的比丘有很多田地，告訴照顧他的人說：『叫
【English Translation】 English version: 『Take this money and make three portions of fresh congee; I will drink this congee and also give it to the Sangha.』 The Bhikshus (Bhikshus: Buddhist monks) attending to the sick said, 『Why should we use this money to make congee for the Sangha? We will just make a little congee for the sick person, and we will divide this money among ourselves.』 After deliberating together, they made congee for the sick person and divided the money among themselves. These Bhikshus attending to the sick immediately became doubtful: 『Will I incur a Pārājika (Pārājika: a major offense resulting in expulsion from the monastic order)?』 They reported this matter to the Buddha, and the Buddha said, 『You do not incur a Pārājika, but you incur a Dukkrata (Dukkrata: a minor offense).』
There was a Bhikshu who was sick and wanted cake, so he gave money to the Bhikshus attending to him, saying, 『Take this money and make cake; I will eat it myself and also give it to the Sangha.』 These Bhikshus attending to the sick said, 『Why should we use this money to make cake for the Sangha? We will just make cake for the sick Bhikshu, and we will divide this money among ourselves.』 After deliberating together, they made cake for the sick person and divided the money among themselves. These Bhikshus attending to the sick immediately became doubtful: 『Will I incur a Pārājika?』 They reported this matter to the Buddha, and the Buddha said, 『You do not incur a Pārājika, but you incur a Dukkrata.』
There was a sick Bhikshu who had a lot of money, and he thought, 『After I die, the Sangha will surely divide my money, so now I will make sure the Sangha cannot divide it.』 Thinking this, he told the person attending to him, 『Make Masha bean (Masha bean: a type of bean) soup for me.』 The attendant made the soup for him, and because of a small matter, the attendant went out. The sick person put the money into the soup and drank it all together, and because the food was difficult to digest, he died. The attendant threw the dead person in the place for corpses, and birds came and broke open the abdomen, the intestines flowed out, and the money fell to the ground. At this time, the Sangha struck the Ghaṇṭā (Ghaṇṭā: a bell used to summon the Sangha), calling the attendant to come and saying, 『This dead Bhikshu had a lot of money; bring it here so the Sangha can divide it.』 These Bhikshus attending to the sick could not find the money. There was a Bhikshu in the cemetery who went to the dead person to contemplate impermanence, saw the money, and brought it to the Sangha, immediately feeling doubt and remorse: 『Will I incur a Pārājika?』 He reported this matter to the Buddha, and the Buddha said, 『There is no offense.』
There was a sick Bhikshu who had a lot of land, and he told the people attending to him, 『Call』
諸比丘來，我處分此地，與佛與眾僧若與人。」諸看病人生念：「病比丘若以是地與佛與眾僧與人，我等無所得。」便不為喚諸比丘。病比丘死，諸看病比丘不知云何？是事白佛，佛言：「莫以小因緣違逆病人語，當隨病人處分皆為作。」
有病比丘，多衣缽多生活物。病比丘語諸看病比丘言：「喚諸比丘來，我當處分是物與佛與眾僧與人。」諸看病人生念：「是病比丘若以是物與佛與眾僧與人，我等無所得。」便不為喚諸比丘。病比丘死，諸看病比丘不知云何？是事白佛，佛言：「莫以小因緣違逆病比丘語，當隨所處分皆為作。」
有東方比丘尼與波梨比丘尼共道行，波梨比丘尼在前，東方比丘尼在後。波梨比丘尼失衣，東方比丘尼得。共合一處時，東方比丘尼唱言：「誰失此衣，我地得？」波梨比丘尼言：「汝取是衣耶？」答言：「我取衣。」主言：「汝得波羅夷。」問言：「何以故？」答言：「汝以盜心取。」是比丘尼心生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有施越比丘尼，喜得供養，大得酥、油、蜜、石蜜。有一估客，見是比丘尼，心喜作是言：「善女！汝若須酥、油、蜜、石蜜、隨意我舍取。」比丘尼言：「爾。」作是請時，有餘比丘尼聞，過數日便往到估客舍
【現代漢語翻譯】 現代漢語譯本： 『諸位比丘來，我來處置這塊土地，無論是獻給佛陀、僧團還是個人。』那些照顧病人的人心想：『如果這位生病的比丘把這塊土地獻給佛陀、僧團或個人，我們就什麼也得不到了。』於是他們就不去叫其他比丘來。後來這位生病的比丘去世了，這些照顧他的比丘不知道該怎麼辦。他們把這件事告訴了佛陀，佛陀說：『不要因為小小的私利就違背病人的意願，應當按照病人所說的去做。』 有一位生病的比丘，有很多衣缽和生活用品。這位生病的比丘對照顧他的比丘們說：『叫其他比丘來，我應當把這些東西獻給佛陀、僧團或個人。』那些照顧病人的人心想：『如果這位生病的比丘把這些東西獻給佛陀、僧團或個人，我們就什麼也得不到了。』於是他們就不去叫其他比丘來。後來這位生病的比丘去世了，這些照顧他的比丘不知道該怎麼辦。他們把這件事告訴了佛陀，佛陀說：『不要因為小小的私利就違背生病比丘的意願，應當按照他所說的去做。』 有位東方比丘尼和波梨(Pari)比丘尼一起行走，波梨(Pari)比丘尼在前面，東方比丘尼在後面。波梨(Pari)比丘尼丟失了衣服，東方比丘尼撿到了。當她們匯合到一處時，東方比丘尼說：『誰丟了這件衣服，我在這裡撿到的？』波梨(Pari)比丘尼說：『你撿到這件衣服了嗎？』東方比丘尼回答說：『我撿到了。』波梨(Pari)比丘尼說：『你犯了波羅夷(Parajika)。』東方比丘尼問：『為什麼？』波梨(Pari)比丘尼回答說：『因為你以盜竊的心拿走了它。』這位比丘尼心中生疑：『我難道真的犯了波羅夷(Parajika)罪嗎？』她把這件事告訴了佛陀，佛陀說：『沒有罪。』 有位施越(Shyue)比丘尼，喜歡得到供養，得到了很多的酥油、蜂蜜、石蜜。有一位商人，看到這位比丘尼，心生歡喜，就對她說：『善女！如果你需要酥油、蜂蜜、石蜜，可以隨意到我家去取。』比丘尼回答說：『好的。』當這位商人發出這樣的邀請時，有其他的比丘尼聽到了，過了幾天就去了這位商人的家。
【English Translation】 English version: 『Come, bhikkhus (monks), I will dispose of this land, whether to the Buddha, the Sangha (monastic community), or to a person.』 The sick person's attendants thought: 『If this sick bhikkhu (monk) gives this land to the Buddha, the Sangha (monastic community), or to a person, we will get nothing.』 So they did not call the other bhikkhus (monks). The sick bhikkhu (monk) died, and the attending bhikkhus (monks) did not know what to do. They reported this matter to the Buddha, who said: 『Do not go against the sick person's words for a small reason; you should do everything according to the sick person's instructions.』 There was a sick bhikkhu (monk) who had many robes and possessions. The sick bhikkhu (monk) said to the attending bhikkhus (monks): 『Call the other bhikkhus (monks), I will dispose of these things to the Buddha, the Sangha (monastic community), or to a person.』 The attending bhikkhus (monks) thought: 『If this sick bhikkhu (monk) gives these things to the Buddha, the Sangha (monastic community), or to a person, we will get nothing.』 So they did not call the other bhikkhus (monks). The sick bhikkhu (monk) died, and the attending bhikkhus (monks) did not know what to do. They reported this matter to the Buddha, who said: 『Do not go against the sick bhikkhu's (monk) words for a small reason; you should do everything according to his instructions.』 There was an eastern bhikkhuni (nun) walking with Pari bhikkhuni (nun), with Pari bhikkhuni (nun) in front and the eastern bhikkhuni (nun) behind. Pari bhikkhuni (nun) lost her robe, and the eastern bhikkhuni (nun) found it. When they came together, the eastern bhikkhuni (nun) announced: 『Who lost this robe? I found it here.』 Pari bhikkhuni (nun) said: 『Did you take this robe?』 The eastern bhikkhuni (nun) replied: 『I took the robe.』 Pari bhikkhuni (nun) said: 『You have committed a Parajika (defeat).』 The eastern bhikkhuni (nun) asked: 『Why?』 Pari bhikkhuni (nun) replied: 『Because you took it with the intention of stealing.』 The bhikkhuni (nun) became suspicious: 『Have I committed a Parajika (defeat)?』 She reported this matter to the Buddha, who said: 『There is no offense.』 There was a Shyue bhikkhuni (nun) who liked to receive offerings and received a lot of ghee, oil, honey, and rock candy. There was a merchant who saw this bhikkhuni (nun), was delighted, and said to her: 『Good woman! If you need ghee, oil, honey, or rock candy, feel free to take it from my house.』 The bhikkhuni (nun) replied: 『Okay.』 When the merchant made this invitation, other bhikkhunis (nuns) heard about it and went to the merchant's house after a few days.
，詐言：「施越比丘尼須五升油。」估客言：「用作何物？」答言：「我持至比丘尼寺中。」估客便與。是比丘尼持至寺中，便服。過數日，估客見施越比丘尼語言：「善女！汝何以但索油，不索飯肉羹等？」比丘尼言：「汝何所道？」估客言：「先有一比丘尼來云：『汝索五升油。』我便與。」施越言：「好。若更索余物亦應與。」施越到彼比丘尼邊言：「汝是弊比丘尼、惡比丘尼、賊比丘尼，汝得波羅夷。」是比丘尼言：「何以故？」施越言：「估客不施汝，汝誑他取油故。」答言：「我非不與取，我以汝名字故取。」是比丘尼生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」答言：「我以施越名字故取。」佛言：「不得波羅夷。故妄語故，得波夜提。從今日不得詐稱他名字取，若取得罪。」◎
◎舍衛城有估客，莊嚴船入大海，入已龍來捉船。諸估客各自求所事神天，禮拜求愿猶不蒙恩、不蒙得脫。中有一估客，是目連弟子，目連常出入其舍，此人即作此念：「若目連見念者，必得免濟。」如是思惟已，一心禮拜目連。時長老目連以天眼見，即入禪定，以神通變作金翅鳥王，在船頭立。諸龍見是金翅鳥王，甚大怖畏，舍船沉沒大海，諸估客皆得安隱。往還到舍衛城，讚歎目連：「實
【現代漢語翻譯】 現代漢語譯本： 一位比丘尼謊稱：『施越（Śrāvastī，地名）比丘尼需要五升油。』一位商人問：『要油做什麼？』比丘尼回答：『我拿去比丘尼寺廟。』商人就給了她。這位比丘尼把油帶回寺廟，自己服用了。幾天後，商人見到施越比丘尼，問道：『善女！你為什麼只索要油，不索要飯、肉、羹等？』比丘尼說：『你在說什麼？』商人說：『之前有一位比丘尼來說：『你索要五升油。』我就給了她。』施越說：『好。如果她再索要其他東西，也應該給她。』施越去找那位比丘尼，說：『你這個壞比丘尼、惡比丘尼、賊比丘尼，你犯了波羅夷（Pārājika，斷頭罪）。』那位比丘尼說：『為什麼？』施越說：『商人不是施捨給你，你欺騙他拿油。』比丘尼回答說：『我不是不給就拿，我是用你的名字拿的。』這位比丘尼心生疑惑：『我難道犯了波羅夷罪嗎？』她將此事稟告佛陀，佛陀明知故問：『你以什麼心取油？』比丘尼回答說：『我以施越的名字取的。』佛陀說：『沒有犯波羅夷罪。因為是虛妄語，犯了波夜提（Pāyattika，懺悔罪）。從今以後，不得假冒他人名字索取，如果索取，就犯戒。』
舍衛城（Śrāvastī，地名）有一位商人，裝飾好船隻進入大海，進入後龍來抓船。眾商人各自祈求自己所信奉的神天，禮拜祈願，仍然沒有得到恩惠，沒有得到解脫。其中有一位商人，是目連（Maudgalyāyana，佛陀十大弟子之一）的弟子，目連經常出入他的家。這個人就想：『如果目連能想到我，一定能得到解救。』這樣想著，一心禮拜目連。當時，長老目連以天眼看到，立即進入禪定，以神通變化成金翅鳥王（Garuda，一種神鳥），站在船頭。眾龍見到金翅鳥王，非常害怕，捨棄船隻沉入大海，眾商人都得到了平安。往返到達舍衛城，讚歎目連：『真
【English Translation】 English version: A Bhikkhuni falsely said: 'The Bhikkhuni of Śrāvastī (a place name) needs five measures of oil.' A merchant asked: 'What is it to be used for?' The Bhikkhuni replied: 'I will take it to the Bhikkhuni monastery.' The merchant then gave it to her. This Bhikkhuni took the oil to the monastery and consumed it herself. After a few days, the merchant saw the Śrāvastī Bhikkhuni and asked: 'Good woman! Why do you only ask for oil and not for rice, meat, soup, etc.?' The Bhikkhuni said: 'What are you talking about?' The merchant said: 'Previously, a Bhikkhuni came and said: 'You asked for five measures of oil.' So I gave it to her.' Śrāvastī said: 'Good. If she asks for other things, you should also give them to her.' Śrāvastī went to that Bhikkhuni and said: 'You are a bad Bhikkhuni, an evil Bhikkhuni, a thief Bhikkhuni, you have committed a Pārājika (a defeat, expulsion offense).' The Bhikkhuni said: 'Why?' Śrāvastī said: 'The merchant did not give it to you, you deceived him to get the oil.' The Bhikkhuni replied: 'I did not take it without giving, I took it in your name.' This Bhikkhuni became doubtful: 'Have I committed a Pārājika offense?' She reported this matter to the Buddha. The Buddha, knowing the situation, asked: 'With what intention did you take the oil?' The Bhikkhuni replied: 'I took it in the name of Śrāvastī.' The Buddha said: 'You have not committed a Pārājika offense. Because of the false speech, you have committed a Pāyattika (an offense requiring confession). From today onwards, you must not falsely claim another's name to take things. If you take them, you will commit an offense.'
In Śrāvastī (a place name), there was a merchant who decorated his ship and entered the great sea. After entering, dragons came and seized the ship. The merchants each prayed to the gods and deities they worshipped, but even after bowing and praying, they did not receive grace or deliverance. Among them was a merchant who was a disciple of Maudgalyāyana (one of the Buddha's ten great disciples). Maudgalyāyana often visited his house. This person then thought: 'If Maudgalyāyana thinks of me, I will surely be saved.' Thinking thus, he single-mindedly bowed to Maudgalyāyana. At that time, the Elder Maudgalyāyana, with his divine eye, saw this and immediately entered into meditation. With his supernatural powers, he transformed into a Garuda King (a mythical bird), standing at the bow of the ship. The dragons, seeing the Garuda King, were greatly frightened, abandoned the ship, and sank into the great sea. All the merchants were safe. Returning to Śrāvastī, they praised Maudgalyāyana: 'Truly'
成就大神通力，我等從海得脫，皆是目連恩力故。」諸比丘到目連所語言：「汝得波羅夷。」目連言：「何以故？」諸比丘言：「是船屬龍，汝便奪之。」目連生疑，是事白佛。佛知故問：「汝云何救？」目連言：「我以神通力。」佛言：「若以神通力救無罪。」
舍衛國估客，出行城邑聚落治生，于險道中為賊圍繞，不得進退。諸估客各自求所事神天，禮拜求愿了不蒙恩、不能得脫。中有一估客，目連是師，常出入其舍，此人即作是念：「若目連見念者必得免濟。」如是思惟已，一心禮拜目連。時長老目連以天眼見，即入禪定，以神通力現四種兵。諸賊見已即作是念：「此或是王力、若是聚落力來圍繞，必不得出。」如是怖畏舍遠去。諸估客從險道中得安隱。往還到舍衛國，讚歎目連：「實成就大神通力，我等從險道得脫，皆是目連恩力故。」諸比丘到目連所語言：「汝得波羅夷。」目連言：「何以故？」諸比丘言：「是估客屬賊，汝便奪故。」目連生疑，是事白佛，佛知故問：「汝云何救？」目連言：「我以神通力。」佛言：「若神通力救無罪。」
長老畢陵伽婆蹉常出入一檀越舍，有一小兒，比丘到其舍時，一小兒接足作禮，接足而起。是小兒在水岸邊立戲，有船賊來漸漸誘進上船。長老畢陵伽婆
【現代漢語翻譯】 現代漢語譯本：成就了大神通力，我們從海中得以脫身，都是因為目連（Maudgalyayana）的恩德。」眾比丘到目連處說：「你犯了波羅夷（Parajika，斷頭罪）。」目連說：「為什麼？」眾比丘說：「那船屬於龍，你卻奪走了它。」目連心生疑惑，將此事稟告佛陀。佛陀明知故問：「你是如何救的？」目連說：「我用神通力。」佛陀說：「如果用神通力救，就沒有罪。」 舍衛國（Sravasti）的商人，出行于城邑聚落之間營生，在險要的道路中被賊人包圍，無法前進後退。眾商人各自祈求自己所侍奉的神天，禮拜祈願卻不蒙恩澤，不能脫困。其中有一位商人，以目連為師，常出入他的住所，此人便這樣想：『如果目連能顧念我，必定可以免於災難。』這樣思惟之後，一心禮拜目連。當時長老目連以天眼見到，立即入禪定，以神通力顯現四種軍隊。眾賊人見到后立即這樣想：『這或許是國王的軍隊，或許是聚落的軍隊前來包圍，必定無法逃脫。』這樣恐懼畏懼，便捨棄而去。眾商人從險要的道路中得以安穩脫身。往返回到舍衛國，讚歎目連：『實在成就了大神通力，我們從險要的道路中得以脫身，都是因為目連的恩德。』眾比丘到目連處說：『你犯了波羅夷。』目連說：『為什麼？』眾比丘說：『那些商人屬於賊人，你卻奪走了他們。』目連心生疑惑，將此事稟告佛陀，佛陀明知故問：『你是如何救的？』目連說：『我用神通力。』佛陀說：『如果用神通力救，就沒有罪。』 長老畢陵伽婆蹉（Pilindavatsa）常出入一位檀越（Danapati，施主）的住所，有一個小孩，比丘到他家時，小孩會接足作禮，接足後起身。這小孩在水岸邊站立嬉戲，有船賊前來，漸漸引誘他上船。長老畢陵伽婆蹉
【English Translation】 English version: Having achieved great supernatural powers, we were able to escape from the sea, all thanks to Maudgalyayana's (Maudgalyayana) grace.' The monks went to Maudgalyayana and said, 'You have committed a Parajika (Parajika, expulsion offense).』 Maudgalyayana said, 'Why?' The monks said, 'That ship belonged to a dragon, but you seized it.' Maudgalyayana was doubtful and reported the matter to the Buddha. Knowing the situation, the Buddha asked, 'How did you save them?' Maudgalyayana said, 'I used supernatural powers.' The Buddha said, 'If you saved them with supernatural powers, there is no offense.' Merchants from Sravasti (Sravasti) were traveling between cities and villages to make a living. They were surrounded by thieves on a dangerous road, unable to advance or retreat. The merchants each prayed to the gods and deities they served, but their prayers were not answered, and they could not escape. Among them was a merchant who had Maudgalyayana as his teacher and often visited his residence. This person thought, 'If Maudgalyayana remembers me, I will surely be saved from disaster.' After thinking this, he single-mindedly prostrated to Maudgalyayana. At that time, the elder Maudgalyayana saw with his divine eye and immediately entered samadhi, using his supernatural powers to manifest four types of troops. When the thieves saw this, they immediately thought, 'This might be the king's army, or the army of the village coming to surround us. We will surely not be able to escape.' Frightened and fearful, they abandoned the merchants and fled. The merchants were able to safely escape from the dangerous road. Returning to Sravasti, they praised Maudgalyayana, 'Truly, he has achieved great supernatural powers. We were able to escape from the dangerous road, all thanks to Maudgalyayana's grace.' The monks went to Maudgalyayana and said, 'You have committed a Parajika.' Maudgalyayana said, 'Why?' The monks said, 'Those merchants belonged to the thieves, but you seized them.' Maudgalyayana was doubtful and reported the matter to the Buddha. Knowing the situation, the Buddha asked, 'How did you save them?' Maudgalyayana said, 'I used supernatural powers.' The Buddha said, 'If you saved them with supernatural powers, there is no offense.' The elder Pilindavatsa (Pilindavatsa) often visited the residence of a Danapati (Danapati, benefactor). There was a child who, when the monk came to his house, would greet him by touching his feet in reverence and then rise. This child was standing and playing by the water's edge when boat thieves came and gradually lured him onto the boat. The elder Pilindavatsa
蹉以天眼見，即入禪定，以神通力在船頭立，小兒見以如常法接足作禮，各以兩手捉一足，是長老即時飛去，小兒隨去到舍。諸比丘到畢陵伽婆蹉所言：「汝得波羅夷。」畢陵伽婆蹉言：「何以故？」諸比丘言：「是小兒屬賊，汝便奪故。」畢陵伽婆蹉生疑，是事白佛，佛知故問：「汝云何救？」答言：「我以神通力。」佛言：「若以神通力救無罪。」
洴沙王與竹園中眾僧五百守園人，此五百人去竹園不遠，作大聚落止住其中，賊常來劫奪。長老畢陵伽婆蹉見以作是念：「寧可使此人為賊所嬈害耶？」即入禪定，以神通力作高垣墻，賊夜來作高梯，未辦地以了，賊便怖畏捨去。諸比丘到畢陵伽婆蹉所言：「汝得波羅夷。」畢陵伽婆蹉言：「何以故？」諸比丘言：「賊來壞聚落，汝便奪故。」畢陵伽婆蹉生疑，是事白佛，佛知故問：「汝云何救？」畢陵伽婆蹉言：「我以神通力。」佛言：「若神通力救無罪。」
跋難陀釋子，夏末月處處遊行歷觀諸寺，欲知諸寺安居僧數並物多少。時到一處，諸比丘遙見從坐起，即與坐處。問訊就坐小默然已，問諸比丘：「此住處眾僧得安居施物不？」諸比丘言：「得。」問：「分未？」答言：「未。」跋難陀言：「持來與汝分。」諸比丘持此物來令分，跋難陀與作分，
【現代漢語翻譯】 現代漢語譯本 蹉以天眼觀察，隨即進入禪定，用神通力站在船頭。小孩看見他，像往常一樣接足作禮，每人雙手抓住他的一隻腳。畢陵伽婆蹉（Pilindavatsa，一位長老的名字）立刻飛走了，小孩也跟著去了他的住所。眾比丘到畢陵伽婆蹉那裡說：『你犯了波羅夷（Parajika，佛教戒律中最重的罪）』。畢陵伽婆蹉問：『為什麼？』眾比丘說：『這些小孩是屬於盜賊的，你把他們搶走了。』畢陵伽婆蹉心生疑惑，就把這件事稟告了佛陀。佛陀明知故問：『你是怎麼救他們的？』他回答說：『我用的是神通力。』佛陀說：『如果是用神通力救人，就沒有罪。』 洴沙王（Bimbisara，古印度國王）給了竹園中的五百名僧人和守園人。這五百人離竹園不遠，形成了一個大的聚落居住在那裡，盜賊經常來搶劫。長老畢陵伽婆蹉看到這種情況，心想：『難道能讓這些人被盜賊侵擾傷害嗎？』於是進入禪定，用神通力建造了高高的圍墻。盜賊夜裡來，搭起高高的梯子，還沒來得及完全搭好，就害怕地逃走了。眾比丘到畢陵伽婆蹉那裡說：『你犯了波羅夷。』畢陵伽婆蹉問：『為什麼？』眾比丘說：『盜賊來破壞聚落，你把他們搶走了。』畢陵伽婆蹉心生疑惑，就把這件事稟告了佛陀。佛陀明知故問：『你是怎麼救他們的？』畢陵伽婆蹉回答說：『我用的是神通力。』佛陀說：『如果是用神通力救人，就沒有罪。』 跋難陀（Bhallantika，一位比丘的名字）釋子，在夏末的月份里到處巡視各個寺廟，想要了解各個寺廟安居僧人的數量以及物資的多少。當時他來到一個地方，眾比丘遠遠地看見他，就從座位上起身，把座位讓給他。問候之後就坐，稍微沉默了一會兒，問眾比丘：『這個住處眾僧得到安居的施捨之物了嗎？』眾比丘回答說：『得到了。』他又問：『分了嗎？』回答說：『還沒分。』跋難陀說：『拿來我給你們分。』眾比丘就把這些東西拿來讓他分。
【English Translation】 English version Having seen with his divine eye, Cuo entered into meditation, and by his supernatural power, he stood at the bow of the boat. The children, seeing him, greeted him in the usual manner, each grasping one of his feet with both hands. The elder Pilindavatsa (Pilindavatsa, name of an elder) immediately flew away, and the children followed him to his dwelling. The monks went to Pilindavatsa and said, 'You have committed a Parajika (Parajika, the most serious offense in Buddhist precepts).' Pilindavatsa asked, 'Why?' The monks said, 'These children belong to thieves, and you have taken them away.' Pilindavatsa was doubtful and reported the matter to the Buddha. The Buddha, knowing the situation, asked, 'How did you save them?' He replied, 'I used my supernatural power.' The Buddha said, 'If you saved them with supernatural power, there is no offense.' King Bimbisara (Bimbisara, an ancient Indian king) gave five hundred monks and garden keepers to the bamboo grove. These five hundred people lived not far from the bamboo grove, forming a large settlement, and thieves often came to rob them. The elder Pilindavatsa, seeing this situation, thought, 'Can I allow these people to be harassed and harmed by thieves?' So he entered into meditation and, by his supernatural power, built high walls. The thieves came at night, erected tall ladders, but before they could finish, they were frightened and fled. The monks went to Pilindavatsa and said, 'You have committed a Parajika.' Pilindavatsa asked, 'Why?' The monks said, 'The thieves came to destroy the settlement, and you took them away.' Pilindavatsa was doubtful and reported the matter to the Buddha. The Buddha, knowing the situation, asked, 'How did you save them?' Pilindavatsa replied, 'I used my supernatural power.' The Buddha said, 'If you saved them with supernatural power, there is no offense.' Bhallantika (Bhallantika, name of a Bhikkhu), a disciple of the Shakya clan, toured various monasteries at the end of the summer retreat, wanting to know the number of monks in residence and the amount of supplies in each monastery. When he arrived at one place, the monks, seeing him from afar, rose from their seats and offered him a seat. After greeting him and sitting down, he remained silent for a while and then asked the monks, 'Have the monks in this residence received the offerings for the retreat?' The monks replied, 'Yes.' He asked, 'Have they been distributed?' They replied, 'Not yet.' Bhallantika said, 'Bring them here, and I will distribute them for you.' The monks brought the items for him to distribute.
上座得分已欲持起去。跋難陀言：「上座小住勿便去。」上座言：「住作何等？」跋難陀言：「汝等已得財施，當與汝法施。」是跋難陀辯才利根，能嚴飾語為說種種妙法。上座心歡喜故，盡以物分與跋難陀言：「我分盡以施汝。」第二、第三上座皆亦如是。如是展轉一切眾僧亦如是。如是展轉至處處寺中，皆如是得多物，持衣幞來入祇桓。爾時諸比丘在祇桓門邊經行，遙見跋難陀來，作是言：「是跋難陀釋子無慚無愧，有見聞疑罪，多欲無厭，持是衣幞來。」漸漸近已，諸比丘問跋難陀：「何處得是多衣物來？」跋難陀廣說上事。是中有比丘少欲知足行頭陀，聞是事心嫌恨言：「云何比丘余處安居余處受物？」諸比丘種種呵責跋難陀已，是事白佛。佛以是因緣和合僧，佛知故問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種因緣呵責跋難陀：「云何名比丘，余處安居余處受物？」佛但呵責而未結戒。
佛復憍薩羅國一住處，與多比丘安居。諸白衣居士見多眾僧，為作房舍衣、家中衣、安居衣。佛后歲還祇桓安居，是處有二長老比丘安居，此諸居士心念：「我等亦當如去年施法，令諸比丘得衣。我得佈施福不斷絕。」此諸居士如前所施，多持衣物至此住處，佈施此二長老。是比丘作是念：「是衣物分多
【現代漢語翻譯】 現代漢語譯本 上座們得到供養后想要離開。跋難陀說：『上座們請稍留片刻，不要急著走。』上座們問：『留下做什麼？』跋難陀說：『你們已經得到了財物上的佈施，現在我將給予你們佛法的佈施。』這跋難陀辯才出衆，根器敏利，能用巧妙的言辭宣說各種精妙的佛法。上座們心中歡喜，於是將所有財物分給跋難陀，說：『我的那份全部施捨給你。』第二位、第三位上座也都是這樣。如此輾轉，所有的僧眾也都這樣。這樣輾轉到各處的寺廟中，都像這樣得到很多財物，帶著裝滿衣物的包裹來到祇桓（Jetavana）。 當時，眾比丘在祇桓門口經行，遠遠地看見跋難陀來了，就說：『這跋難陀釋子（Sakyan son，釋迦族的出家人）真是無慚無愧，犯了見聞疑罪（sighting, hearing, suspicion of offense），貪得無厭，帶著這些衣物包裹來了。』漸漸走近后，眾比丘問跋難陀：『從哪裡得到這麼多衣物？』跋難陀詳細地說了之前的事情。其中有少欲知足、奉行頭陀行（dhuta，苦行）的比丘，聽到這件事後心中嫌惡，說：『怎麼能有比丘在一個地方安居，卻在另一個地方接受供養呢？』眾比丘紛紛呵責跋難陀，然後將此事稟告了佛陀。佛陀因為這件事召集僧眾，佛陀明知故問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀用各種因緣呵責跋難陀：『怎麼能稱為比丘，在一個地方安居，卻在另一個地方接受供養呢？』佛陀只是呵責了他，但還沒有制定戒律。 佛陀又在憍薩羅國（Kosala）的一個住處，與眾多比丘一起安居。一些在家居士看到眾多的僧人，為他們建造房舍，供養居家用的衣服和安居用的衣服。第二年，佛陀回到祇桓安居，那裡有兩位長老比丘安居，這些居士心想：『我們也應當像去年一樣佈施佛法，讓眾比丘得到衣服。這樣我們得到的佈施福報就不會斷絕。』這些居士像之前一樣佈施，帶著很多衣物來到這個住處，佈施給這兩位長老。這兩位比丘心想：『這些衣物份量太多了』
【English Translation】 English version The senior monks, having received the offerings, were about to leave. Bālananda (Bālananda) said, 'Venerable sirs, please stay a little longer, do not rush to leave.' The senior monks asked, 'What is there to stay for?' Bālananda said, 'You have already received material offerings; now I will give you the offering of the Dharma.' This Bālananda was eloquent and had sharp faculties, able to use skillful words to expound various wonderful Dharmas. The senior monks were delighted in their hearts, so they divided all their possessions to Bālananda, saying, 'My share I give entirely to you.' The second and third senior monks did likewise. Thus, passing it on, all the Sangha did the same. In this way, passing it on to temples everywhere, they all received many possessions like this, bringing bundles of clothes to enter Jetavana (Jetavana). At that time, the bhikkhus were walking near the gate of Jetavana, and from afar they saw Bālananda coming, and said, 'This Sakyan son (Sakyan son), Bālananda, is shameless and without conscience, having the offense of seeing, hearing, and suspicion (sighting, hearing, suspicion of offense), greedy and insatiable, bringing these bundles of clothes.' Gradually approaching, the bhikkhus asked Bālananda, 'Where did you get so many clothes and possessions?' Bālananda explained the previous events in detail. Among them were bhikkhus who were content with little, practicing dhuta (dhuta, ascetic practices), and upon hearing this, they were disgusted, saying, 'How can a bhikkhu dwell in one place for the retreat and receive offerings in another?' The bhikkhus variously rebuked Bālananda, and then reported the matter to the Buddha. The Buddha, because of this matter, assembled the Sangha, and the Buddha, knowing the truth, asked Bālananda, 'Did you really do such a thing?' Bālananda replied, 'Indeed, World Honored One!' The Buddha rebuked Bālananda for various reasons, saying, 'How can you be called a bhikkhu, dwelling in one place for the retreat and receiving offerings in another?' The Buddha only rebuked him, but had not yet established a precept. The Buddha was again in a dwelling place in Kosala (Kosala), dwelling in retreat with many bhikkhus. Some lay devotees, seeing the large number of monks, built dwellings for them, and offered clothes for household use and clothes for the retreat. The following year, the Buddha returned to Jetavana for the retreat, and there were two elder bhikkhus dwelling in retreat there. These lay devotees thought, 'We should also give offerings of the Dharma as we did last year, so that the bhikkhus may receive clothes. In this way, the merit of our offerings will not be interrupted.' These lay devotees gave offerings as before, bringing many clothes and possessions to this dwelling place, offering them to these two elder monks. These two bhikkhus thought, 'These clothes and possessions are too much.'
，我等若分，知得何罪？」竟不敢分。跋難陀釋子夏末月遊行，從一住處到一住處，遍觀諸住處安居僧數所得施物多少，又作是念：「佛去年安居處，是中必多有施物，今當詣彼。」念已便去，是二長老遙見已，從坐起迎與坐處問訊。跋難陀坐已小默然住，問：「是長老！是處眾僧安居有施物不？」答言：「有！」問言：「分未？」答言：「未分。」「何以故？」長老答言：「是衣物多，我等人少，若分不知得何罪？」跋難陀言：「汝未分者好，若分知汝等得何罪？」二長老語跋難陀：「汝能分不？」答言：「能。」跋難陀言：「此中應作羯磨，不得直分。」時二長老盡持衣出，著跋難陀前。跋難陀分是衣作三分，語言：「汝二人坐一聚邊。」自坐二聚間，語言：「汝長老一心聽羯磨言：『汝等二人一聚衣名為三，我一人二聚衣名為三。』是羯磨好不？」答言：「善好。」持是衣裹縛欲擔去。二長老言：「是聚衣我等未分，云何便去？」跋難陀言：「我若與汝分者，是中一好衣，應與知法人，然後當分。」答言：「當與。」即持一上價衣出著一邊，分余衣作二分與二長老。跋難陀即裹縛多衣物，擔負到祇桓。諸比丘祇桓門邊經行，遙見跋難陀來，自相謂言：「此無慚無愧，有見聞疑罪，多欲無厭人。」來漸漸近已問言
【現代漢語翻譯】 現代漢語譯本 『我們如果分了，知道會犯什麼罪嗎？』 最終不敢分。跋難陀（Bā Nán Tuó，人名）釋子在夏末月，從一個住處到另一個住處，普遍觀察各個住處安居僧人的數量和所得的施捨財物多少，又這樣想：『佛陀去年安居的地方，那裡一定有很多施捨的財物，現在我應當去那裡。』 想到這裡就去了。這兩位長老遠遠地看見他，從座位上起身迎接，給他座位並問候。跋難陀坐下後稍微沉默了一會兒，問道：『長老！這個地方眾僧安居，有施捨的財物嗎？』 回答說：『有！』 問道：『分了嗎？』 回答說：『還沒分。』 『為什麼呢？』 長老回答說：『這些衣物很多，我們人少，如果分了，不知道會犯什麼罪？』 跋難陀說：『你們沒分就好，如果分了，我知道你們會犯什麼罪？』 兩位長老對跋難陀說：『你能分嗎？』 回答說：『能。』 跋難陀說：『這裡應當舉行羯磨（jié mó，佛教儀式），不能直接分。』 這時，兩位長老把所有的衣服都拿出來，放在跋難陀面前。跋難陀把這些衣服分成三份，說道：『你們兩個人坐在一堆旁邊。』 自己坐在兩堆之間，說道：『你們長老一心聽羯磨的說法：『你們兩個人一堆衣服算作三份，我一個人兩堆衣服算作三份。』 這個羯磨好不好？』 回答說：『很好。』 拿著這些衣服包裹捆好，想要挑走。兩位長老說：『這堆衣服我們還沒分，怎麼就走了？』 跋難陀說：『我如果給你們分，這裡面有一件好衣服，應當給知法人（zhī fǎ rén，指寺院中負責分配財物的人），然後才能分。』 回答說：『應當給。』 隨即拿出一件上等的好衣服放在一邊，把剩下的衣服分成兩份給兩位長老。跋難陀隨即包裹捆好大量的衣物，挑著擔子到祇桓（Qí Huán，祇樹給孤獨園的簡稱）。眾比丘在祇桓門邊經行，遠遠地看見跋難陀來了，互相說道：『這個無慚無愧，有見聞疑罪，貪得無厭的人。』 漸漸走近后問道：
【English Translation】 English version 『If we were to divide it, would we know what offense we would commit?』 In the end, they dared not divide it. Bā Nán Tuó (跋難陀, a person's name), a disciple of the Shakya clan, at the end of the summer month, went from one dwelling place to another, observing the number of monks in retreat at each dwelling place and the amount of alms received. He also thought: 『The place where the Buddha spent the retreat last year must have a lot of alms. Now I should go there.』 Having thought this, he went. The two elders saw him from afar, rose from their seats to greet him, offered him a seat, and inquired after his well-being. After Bā Nán Tuó sat down, he remained silent for a while and asked: 『Elders! Do the monks in retreat at this place have alms?』 They replied: 『Yes!』 He asked: 『Have they been divided?』 They replied: 『Not yet.』 『Why not?』 The elders replied: 『There are many clothes and few of us. If we were to divide them, would we know what offense we would commit?』 Bā Nán Tuó said: 『It is good that you have not divided them. If you had divided them, would I know what offense you would commit?』 The two elders said to Bā Nán Tuó: 『Can you divide them?』 He replied: 『Yes.』 Bā Nán Tuó said: 『A Karma (羯磨, Buddhist ritual) should be performed here; it cannot be divided directly.』 At this time, the two elders brought out all the clothes and placed them in front of Bā Nán Tuó. Bā Nán Tuó divided the clothes into three portions and said: 『You two sit beside one pile.』 He himself sat between the two piles and said: 『Elders, listen attentively to the Karma statement: 『You two, one pile of clothes is counted as three portions, and I, one person, two piles of clothes are counted as three portions.』 Is this Karma good or not?』 They replied: 『Very good.』 He took the clothes, wrapped them up, and wanted to carry them away. The two elders said: 『We have not yet divided this pile of clothes. How can you leave?』 Bā Nán Tuó said: 『If I were to divide them for you, there is one good piece of clothing among them that should be given to the distributor (知法人, refers to the person in charge of distributing property in the monastery), and then they can be divided.』 They replied: 『It should be given.』 Immediately, he took out a superior piece of clothing and placed it aside, dividing the remaining clothes into two portions for the two elders. Bā Nán Tuó then wrapped up a large amount of clothing, carried it on his shoulders, and went to Qí Huán (祇桓, short for Jetavana Anathapindika's Monastery). The monks were walking near the gate of Qí Huán when they saw Bā Nán Tuó coming from afar. They said to each other: 『This shameless and unashamed person, with offenses of seeing, hearing, and suspicion, is greedy and insatiable.』 As he gradually approached, they asked:
：「跋難陀！汝從何處得是多衣物來？」跋難陀向諸比丘廣說上事。是中有比丘少欲知足行頭陀，聞是事心嫌恨，種種呵責跋難陀：「云何名比丘，故奪二長老物？」呵責已是事白佛。佛以是因緣和合眾僧，佛知故問跋難陀：「汝實爾不？」答言：「實爾。世尊！」佛種種呵責跋難陀：「汝云何欺誑，故奪是長老比丘物？」種種因緣呵責已。語諸比丘：「是跋難陀，非但今世奪是二長老比丘物。是跋難陀！先世欺誑是二長老比丘奪物。是事中間今聽。過去世河曲中有二獺在是中住，河邊得一鯉魚，無能分者，二獺守住。有野干來飲水，見已問言：『阿舅！汝作何等？』獺言：『外甥！我等得此大魚不能分，汝能為我分不？』答言：『能。此中應依經書語分，不得直爾分。』時野干即分魚作三分：頭為一分、尾為一分、中間肥者作一分。作三分已問言：『誰喜近岸行？』答言：『此是。』『誰喜入深水行？』答言：『此是。』時野干言：『汝一心聽說經書言：「近岸行者與尾，入深水行者與頭，中間身份與知法者。」』爾時野干口銜是大魚身歸去。婦見持是大魚來，說偈問言：『善哉智者！何處得是滿口無頭無尾鯉魚來？』答言：『有愚癡不知斷事喜斗諍者，智者因是得為王者，得增庫藏。此無頭尾魚，我以斷事故得。
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『跋難陀（Bhaddanta，尊者的名字）！你從哪裡得到這麼多的衣物？』跋難陀便向眾比丘詳細講述了事情的經過。其中有些比丘少欲知足，奉行頭陀行（dhūta，一種苦行），聽到這件事後心生嫌惡，種種呵責跋難陀：『怎麼能身為比丘，故意奪取兩位長老的財物？』呵責完畢后，便將此事稟告了佛陀。佛陀因為這件事召集了僧眾，明知故問跋難陀：『你真的做了這樣的事嗎？』跋難陀回答說：『確實如此，世尊！』佛陀種種呵責跋難陀：『你怎麼能欺騙，故意奪取長老比丘的財物？』種種因緣呵責完畢后，佛陀告訴眾比丘：『這個跋難陀，不只是今生奪取這兩位長老比丘的財物。這個跋難陀！前世也曾欺騙這兩位長老比丘奪取財物。這件事的來龍去脈，現在我來告訴你們。過去世，在河的轉彎處有兩隻水獺住在那裡，在河邊得到一條鯉魚，但無法分配，兩隻水獺就守著這條魚。這時，來了一隻豺狼飲水，看見了它們，便問道：『阿舅（舅舅）！你們在做什麼？』水獺回答說：『外甥（外甥）！我們得到這條大魚，但無法分配，你能幫我們分一下嗎？』豺狼回答說：『能。這件事應該依照經書上的說法來分，不能隨便分。』當時，豺狼就把魚分成三份：頭為一份、尾為一份、中間肥美的部分為一份。分成三份后，豺狼問道：『誰喜歡靠近岸邊行走？』水獺回答說：『是我。』『誰喜歡進入深水行走？』水獺回答說：『是我。』這時，豺狼說：『你們要一心聽清楚經書上說的話：「靠近岸邊行走的給尾巴，進入深水行走的給頭，中間的身體部分給懂得法律的人。」』當時，豺狼口裡銜著大魚的身體就回去了。豺狼的妻子看見他拿著大魚回來，便用偈語問道：『太好了，智者！從哪裡得到這條滿口卻無頭無尾的鯉魚？』豺狼回答說：『那些愚癡無知，不能決斷事情，喜歡爭鬥的人，智者因此可以成為王者，增加自己的財富。這條無頭無尾的魚，就是我因為決斷事情而得到的。』
【English Translation】 English version: The Buddha asked: 'Bhaddanta (Bhaddanta, name of the venerable one)! From where did you get so many robes?' Bhaddanta then explained the matter in detail to the assembled monks. Among them were monks who were content with little, practiced the dhūta (dhūta, ascetic practices), and upon hearing this matter, felt aversion and criticized Bhaddanta in various ways: 'How can you, as a monk, deliberately take the possessions of two elders?' After criticizing him, they reported the matter to the Buddha. The Buddha, because of this matter, gathered the Sangha (Sangha, monastic community), and knowingly asked Bhaddanta: 'Did you really do such a thing?' Bhaddanta replied: 'Indeed, I did, O Blessed One!' The Buddha criticized Bhaddanta in various ways: 'How could you deceive and deliberately take the possessions of the elder monks?' After criticizing him for various reasons, the Buddha told the monks: 'This Bhaddanta, it is not only in this life that he takes the possessions of these two elder monks. This Bhaddanta! In a previous life, he also deceived these two elder monks and took their possessions. The whole story of this matter, I will now tell you. In the past, at a bend in the river, there lived two otters. They found a carp by the river, but could not divide it, so the two otters guarded the fish. At this time, a jackal came to drink water, saw them, and asked: 'Uncle! What are you doing?' The otters replied: 'Nephew! We have obtained this big fish, but we cannot divide it. Can you help us divide it?' The jackal replied: 'Yes. This matter should be divided according to the scriptures, not arbitrarily.' At that time, the jackal divided the fish into three parts: the head as one part, the tail as one part, and the fat middle part as one part. After dividing it into three parts, the jackal asked: 'Who likes to walk near the shore?' The otter replied: 'It is I.' 'Who likes to go into deep water?' The otter replied: 'It is I.' At this time, the jackal said: 'You must listen carefully to what the scriptures say: "Give the tail to the one who walks near the shore, give the head to the one who goes into deep water, and give the middle part of the body to the one who knows the law."』 At that time, the jackal went back with the body of the big fish in its mouth. The jackal's wife saw him carrying the big fish and asked in verse: 'Excellent, wise one! From where did you get this carp that fills your mouth but has no head or tail?' The jackal replied: 'Those who are foolish and ignorant, unable to decide matters, and like to quarrel, the wise can therefore become kings and increase their wealth. This fish without head or tail, I obtained because of deciding the matter.'
』」佛語諸比丘：「汝謂此二獺，豈異人乎？即今二長老比丘是。時野干者，豈異人乎？今跋難陀是。爾時跋難陀奪獺物故，今世亦奪。」佛種種因緣呵責跋難陀已，語諸比丘：「從今日不應余處安居余處取物，若取得突吉羅。」
阿難有共行弟子名直信，軟善好人，常入出一居士舍。是居士有二兒，居士得重病，直信比丘往問訊。居士與施坐處，共相問訊。是居士小默然已，語直信比丘：「若我死後觀我二兒，若有好者當與戶鑰。」作是語已便命終。是直信比丘，即觀善好兒便與戶鑰。第二兒索分物，得戶鑰者不與。時小兒到阿難所，言直信比丘，阿難便擯直信比丘。直信比丘是釋種子，語五百釋子言：「為我求請和上聽我懺悔。」答言：「云何能令汝得懺悔？」直信言：「汝等盡為我將男女小兒詣和上所，頭面禮足在前坐，和上必當為汝等說法。和上說法默然已，汝等盡留諸小兒便捨去。和上必當言：『汝等將是諸小兒去。』作是語時汝等當言：『聽直信比丘懺悔者，我當將去。』」諸釋子言：「爾。」時即五百諸釋子，如直信比丘教，將小男女至阿難所，頭面禮足在前坐，阿難為說法已默然。諸釋子留諸小兒便捨去。時諸小兒啼哭，阿難語言：「將諸小兒去。」彼言：「若聽直信比丘懺悔者我當將去。」
【現代漢語翻譯】 現代漢語譯本 佛陀對比丘們說：『你們認為這兩隻水獺，難道是其他人嗎？就是現在的兩位長老比丘。當時的野干（jackal），難道是其他人嗎？就是現在的跋難陀（Bhallika）。當時跋難陀搶奪水獺的財物，今生也還在搶奪。』佛陀用各種因緣呵責跋難陀之後，告訴比丘們：『從今天起不應該在其他地方安居，在其他地方拿取財物，如果拿取，就犯了突吉羅（dukkhata，一種輕罪）。』
阿難（Ananda）有一個一起修行的弟子名叫直信，性格溫和善良，經常出入一位居士的家。這位居士有兩個兒子，居士得了重病，直信比丘前去問候。居士讓出座位，互相問候。居士沉默了一會兒，對直信比丘說：『如果我死後，請觀察我的兩個兒子，如果發現哪個好，就把家門的鑰匙給他。』說完就去世了。直信比丘觀察后，把鑰匙給了善良的兒子。第二個兒子索要分家產，得到鑰匙的哥哥不給。這時小兒子到阿難那裡，說了直信比丘的事情，阿難就驅逐了直信比丘。直信比丘是釋迦（Sakya）族的後裔，對五百個釋迦族人說：『請你們為我向和尚（Upajjhaya，親教師）求情，聽我懺悔。』他們回答說：『怎樣才能讓你得到懺悔呢？』直信說：『你們都為我把男女小孩帶到和尚那裡，頭面禮足，坐在前面，和尚一定會為你們說法的。和尚說法完畢沉默之後，你們都留下小孩就離開。和尚一定會說：『你們把這些小孩帶走。』說這話的時候，你們就說：『如果聽直信比丘懺悔，我們就帶走。』』釋迦族人說：『好。』當時五百個釋迦族人，按照直信比丘教的方法，帶著小男孩小女孩到阿難那裡，頭面禮足，坐在前面，阿難為他們說法完畢后沉默。釋迦族人留下小孩就離開了。這時小孩們啼哭，阿難說：『把小孩帶走。』他們說：『如果聽直信比丘懺悔，我們就帶走。』
【English Translation】 English version The Buddha said to the monks: 'Do you think these two otters are different people? They are the two elder monks now. Is the jackal at that time a different person? It is Bhallika now. At that time, Bhallika robbed the otter's property, and he is still robbing it in this life.' After the Buddha rebuked Bhallika with various causes and conditions, he told the monks: 'From today onwards, one should not dwell in other places and take things from other places. If one takes them, one commits a dukkata (a minor offense).'
Ananda had a disciple named Straight-Faith, who was gentle and kind, and often went in and out of a householder's home. This householder had two sons. The householder became seriously ill, and the monk Straight-Faith went to visit him. The householder offered him a seat, and they exchanged greetings. The householder was silent for a while, and then said to the monk Straight-Faith: 'If I die, please observe my two sons. If you find one who is good, give him the key to the house.' After saying this, he passed away. The monk Straight-Faith observed and gave the key to the good son. The second son asked for a share of the property, but the brother who got the key refused to give it to him. At this time, the younger son went to Ananda and told him about the monk Straight-Faith's actions. Ananda then expelled the monk Straight-Faith. The monk Straight-Faith was a descendant of the Sakya clan. He said to five hundred Sakyas: 'Please plead with the Upajjhaya (preceptor) for me, and listen to my repentance.' They replied: 'How can we make you be allowed to repent?' Straight-Faith said: 'All of you bring the boys and girls to the Upajjhaya for me, prostrate yourselves at his feet, and sit in front of him. The Upajjhaya will surely preach to you. After the Upajjhaya finishes preaching and is silent, all of you leave the children behind and leave. The Upajjhaya will surely say: 'Take these children away.' When he says this, you should say: 'If you listen to the monk Straight-Faith's repentance, we will take them away.'' The Sakyas said: 'Okay.' At that time, five hundred Sakyas, according to the monk Straight-Faith's instructions, brought the boys and girls to Ananda, prostrated themselves at his feet, and sat in front of him. Ananda preached to them and then was silent. The Sakyas left the children behind and left. At this time, the children cried, and Ananda said: 'Take the children away.' They said: 'If you listen to the monk Straight-Faith's repentance, we will take them away.'
阿難思量已語諸釋子言：「我聽懺悔。」阿難后語弟子：「汝得突吉羅罪。」
有二比丘共作善知識：一名旃陀羅，二名蘇陀夷。旃陀羅比丘有僧伽梨欲貿易，蘇陀夷比丘須僧伽梨。旃陀羅置僧伽梨著房中，蘇陀夷謂旃陀羅欲貿是衣：「我今須之便試著看，若可身者我便取之。」旃陀羅入見著己衣，便語言：「汝得波羅夷。」蘇陀夷言：「何以故？」答言：「汝盜心著我衣。」蘇陀夷言：「不爾。汝欲貿僧伽梨，我須之。汝出后，我取試著看耳。」時蘇陀夷心生疑悔：「我將無得波羅夷耶？」是事白佛。佛知故問：「汝以何心取？」答言：「我以同意取。」佛言：「若以同意取無罪。從今日非同意物不應取。若取得罪。有五種同意取：一、可信善知識；二、人現在；三、物現在；四、取時白他；五、取彼必歡喜，是名五種。」
有二比丘共為善知識：一名須尸摩，二名和修達。須尸摩能裁割衣，和修達須裁割衣，持衣財到須尸摩所，問言：「誰能割截是衣者，我當與是人缽。」須尸摩言：「我能與汝裁割衣，汝與我缽不？」答言：「能。」須尸摩言：「若能與我缽者，留衣財著我邊去。」即便留衣去。后須尸摩即與裁割，縫兩向出葉卷牒已還主，語言：「我用汝衣財作衣訖，汝與我瓦缽來。」和修達言：
【現代漢語翻譯】 現代漢語譯本 阿難思索后對眾釋子說：『我聽你們懺悔。』阿難之後告訴弟子們：『你們犯了突吉羅罪（輕罪）。』
有兩位比丘互為善知識（良師益友）：一位名叫旃陀羅（Chandala），一位名叫蘇陀夷（Sutodaayi）。旃陀羅比丘有一件僧伽梨（Samghati，大衣）想要交易，蘇陀夷比丘需要一件僧伽梨。旃陀羅將僧伽梨放在房中，蘇陀夷對旃陀羅說想要交易這件衣服：『我現在需要它，想試穿一下看看是否合身，如果合適我就買下它。』旃陀羅進去後看到蘇陀夷穿著自己的衣服，便說：『你犯了波羅夷罪（Parajika，斷頭罪）。』蘇陀夷問：『為什麼？』旃陀羅回答說：『你以盜竊的心穿我的衣服。』蘇陀夷說：『不是的。你想要交易僧伽梨，我需要它。你離開后，我才拿來試穿一下而已。』當時蘇陀夷心中產生懷疑和後悔：『我難道犯了波羅夷罪嗎？』他將此事稟告佛陀。佛陀明知故問：『你以什麼心拿取？』蘇陀夷回答說：『我以得到同意的心拿取。』佛陀說：『如果以得到同意的心拿取就沒有罪。從今以後，未經同意的物品不應該拿取。如果拿取就會有罪。有五種情況可以視為得到同意而拿取：一、可以信任的善知識；二、人在場；三、物品在場；四、拿取時告知對方；五、拿取后對方必定歡喜，這稱為五種情況。』
有兩位比丘互為善知識：一位名叫須尸摩（Susima），一位名叫和修達（Vasudatta）。須尸摩擅長裁剪衣服，和修達需要裁剪衣服，他帶著衣物和財物到須尸摩那裡，問道：『誰能裁剪這件衣服，我就把這個缽（Patra，食器）給他。』須尸摩說：『我能為你裁剪衣服，你願意把缽給我嗎？』和修達回答說：『願意。』須尸摩說：『如果願意把缽給我，就把衣物和財物留在我這裡離開吧。』和修達就留下了衣物離開了。之後，須尸摩就為他裁剪，縫製，兩邊都露出葉卷的邊緣，完成後還給和修達，說：『我用你的衣物和財物做好了衣服，你把瓦缽給我吧。』和修達說：
【English Translation】 English version After contemplating, Ananda (the Buddha's attendant) spoke to the Shakyas (釋子，followers of the Shakya clan): 'I will listen to your confessions.' Ananda later told his disciples: 'You have committed a Dukkritta (突吉羅，minor offense).'
There were two Bhikkhus (比丘，monks) who were mutual Kalyana-mittas (善知識，spiritual friends): one named Chandala (旃陀羅), and the other named Sutodaayi (蘇陀夷). Bhikkhu Chandala had a Samghati (僧伽梨，outer robe) that he wanted to trade, and Bhikkhu Sutodaayi needed a Samghati. Chandala placed the Samghati in his room, and Sutodaayi said to Chandala that he wanted to trade for the robe: 'I need it now and want to try it on to see if it fits. If it fits, I will take it.' Chandala went in and saw Sutodaayi wearing his robe, and said: 'You have committed a Parajika (波羅夷，defeat).』 Sutodaayi asked: 'Why?' Chandala replied: 'You wore my robe with the intention of stealing it.' Sutodaayi said: 'No. You wanted to trade the Samghati, and I needed it. After you left, I just took it to try it on.' At that time, Sutodaayi had doubts and regrets: 'Have I committed a Parajika?' He reported this matter to the Buddha. The Buddha, knowing the situation, asked: 'With what intention did you take it?' Sutodaayi replied: 'I took it with the intention of getting permission.' The Buddha said: 'If you took it with the intention of getting permission, there is no offense. From today onwards, you should not take anything without permission. If you take it, you will commit an offense. There are five situations where taking something can be considered as having permission: 1. A trustworthy Kalyana-mitta; 2. The person is present; 3. The object is present; 4. Informing the other person when taking it; 5. The other person will definitely be happy if you take it. These are called the five situations.'
There were two Bhikkhus who were mutual Kalyana-mittas: one named Susima (須尸摩), and the other named Vasudatta (和修達). Susima was skilled at tailoring clothes, and Vasudatta needed to have clothes tailored. He brought clothes and wealth to Susima and asked: 'Who can tailor this robe for me? I will give this Patra (缽，bowl) to that person.' Susima said: 'I can tailor the robe for you. Will you give me the bowl?' Vasudatta replied: 'Yes.' Susima said: 'If you are willing to give me the bowl, leave the clothes and wealth with me and leave.' So Vasudatta left the clothes and left. Later, Susima tailored it for him, sewed it, and made leaf-shaped edges on both sides. After finishing, he returned it to Vasudatta and said: 'I have finished making the robe with your clothes and wealth. Give me the clay bowl.' Vasudatta said:
「汝是客作貧窮，不能自活人耶？」答言：「汝不知耶？我是。」即時和修達，凈洗缽著一面，未與便出去。時須尸摩作自物想取持去。和修達來不見缽，語須尸摩言：「善知識！汝得波羅夷。何以故？汝以盜心取我缽。」須尸摩生疑悔：「我將無得波羅夷耶？」是事白佛。佛知故問：「汝以何心取？」答言：「我以自物想取。」佛言：「無罪。從今日不應為取物故與他作，若為取物故作得突吉羅。不犯者，若彼言：『汝有事，我當代汝作，我若守僧房，汝當代我迎食分。』如是無罪。」
有二客比丘：一名阿逸多，二名舍摩達多。是二客比丘向暮來，舍摩達多比丘著新染好衣，阿逸多見是衣即生貪心。是二人共房舍宿，各自卷牒是衣纏裹置一處，以小因緣故是衣易本處。阿逸多比丘，夜未曉謂己衣是舍摩達多衣，以盜心而持去，地了看乃是己衣，心生疑：「我將無以自盜衣故得波羅夷耶？」是事白佛，佛知故問：「汝以何心取？」答言：「我以盜心取。」佛言：「先作故無罪。從今日自衣不應以盜心取，若盜心取得偷蘭遮。」
放豬人失豬，諸賊在祇桓塹中殺豬取好肉持去，留腸著塹中。諸比丘早起乞食，見是腸語弟子言：「持此腸煮，我乞飯食去。」放豬人不見，求覓到是中，遙見煙便往看，見煮豬
【現代漢語翻譯】 現代漢語譯本 『你是靠給別人做工為生的窮人，不能自己養活自己嗎？』須尸摩回答說：『您不知道嗎？我就是這樣的人。』當時，和修達洗乾淨缽放在一邊，還沒給須尸摩就出去了。這時，須尸摩以為是自己的東西，就拿走了。和修達回來后不見了缽，對須尸摩說：『善知識！你犯了波羅夷罪（Parajika，斷頭罪，佛教戒律中最重的罪）。為什麼呢？因為你以盜竊的心拿走了我的缽。』須尸摩心生疑惑和後悔：『我難道要因此犯波羅夷罪了嗎？』他將此事稟告佛陀。佛陀明知故問：『你以什麼心拿的？』須尸摩回答說：『我以為是自己的東西才拿的。』佛陀說：『沒有罪。從今以後，不應該爲了獲取財物而替別人做事，如果爲了獲取財物而替別人做事，就會犯突吉羅罪（Dukkata，輕罪）。不犯戒的情況是，如果對方說：『你有什麼事，我可以代替你做，如果我守僧房，你可以代替我出去乞食。』這樣就沒有罪。』
有兩個客居的比丘：一個叫阿逸多（Ajita），一個叫舍摩達多（Shamdatta）。這兩個客居的比丘傍晚來到，舍摩達多比丘穿著新染的好衣服，阿逸多看到這件衣服就生起了貪心。這兩人同住一間房，各自捲好衣服包裹起來放在一處，因為一點小事，衣服被挪動了位置。阿逸多比丘在天還沒亮的時候，以為舍摩達多的衣服是自己的，就以盜竊的心拿走了，天亮后仔細一看，才知道是自己的衣服，心中疑惑：『我難道要因為偷自己的衣服而犯波羅夷罪嗎？』他將此事稟告佛陀，佛陀明知故問：『你以什麼心拿的？』須尸摩回答說：『我以盜竊的心拿的。』佛陀說：『因為之前已經有了（盜竊的）行為，所以沒有罪。從今以後，不應該以盜竊的心拿自己的衣服，如果以盜竊的心拿自己的衣服，就會犯偷蘭遮罪（Thullanacca，中等罪）。』
一個放豬的人丟了豬，一些盜賊在祇桓（Jetavana，祇樹給孤獨園）的壕溝里殺了豬，取走好肉，把豬腸子留在壕溝里。一些比丘早起乞食，看到豬腸子，對比丘弟子說：『拿這些腸子去煮，我乞食回來。』放豬的人沒找到豬，四處尋找，來到這裡，遠遠地看到煙，就過去看，看到有人在煮豬腸子。
【English Translation】 English version 『Are you a poor person who works for others and cannot support yourself?』 Sushima replied, 『Don't you know? I am.』 At that time, Vashudatta cleaned the bowl and placed it aside, but before giving it to Sushima, he went out. Then Sushima, thinking it was his own, took it away. Vashudatta returned and did not see the bowl, and said to Sushima, 『Good friend! You have committed a Parajika (Parajika, expulsion from the Sangha, the most serious offense in Buddhist monastic rules). Why? Because you took my bowl with the intention of stealing.』 Sushima became doubtful and remorseful: 『Am I going to commit a Parajika?』 He reported this matter to the Buddha. The Buddha, knowing the situation, asked, 『With what intention did you take it?』 Sushima replied, 『I took it thinking it was my own.』 The Buddha said, 『There is no offense. From today onwards, one should not work for others for the sake of obtaining things. If one works for others for the sake of obtaining things, one commits a Dukkata (Dukkata, minor offense). There is no offense if the other person says, 『If you have something to do, I can do it for you. If I guard the monastery, you can go out to beg for food for me.』 In such cases, there is no offense.』
There were two guest monks: one named Ajita (Ajita), and the other named Shamdatta (Shamdatta). These two guest monks arrived in the evening. Shamdatta was wearing newly dyed fine clothes, and Ajita, seeing these clothes, became greedy. These two shared a room and each rolled up their clothes and placed them together. Due to a minor incident, the clothes were moved. Ajita, before dawn, mistook Shamdatta's clothes for his own and took them with the intention of stealing. When it was light, he realized they were his own clothes and became doubtful: 『Am I going to commit a Parajika for stealing my own clothes?』 He reported this matter to the Buddha. The Buddha, knowing the situation, asked, 『With what intention did you take them?』 Sushima replied, 『I took them with the intention of stealing.』 The Buddha said, 『Because the (stealing) action was already initiated, there is no offense. From today onwards, one should not take one's own clothes with the intention of stealing. If one takes one's own clothes with the intention of stealing, one commits a Thullanacca (Thullanacca, intermediate offense).』
A pig herder lost his pig. Some thieves killed the pig in the ditch of Jetavana (Jetavana, Anathapindika's Park), took the good meat, and left the intestines in the ditch. Some monks got up early to beg for food, saw the intestines, and said to their disciples, 『Take these intestines and cook them; I will go beg for food.』 The pig herder, unable to find his pig, searched everywhere and came to this place. Seeing smoke in the distance, he went to look and saw someone cooking pig intestines.
腸。問言：「諸比丘此中煮何等？」答言：「我煮豬腸。」放豬人言：「我失豬，汝等煮豬腸，汝必偷我豬。」諸比丘答言：「我等不偷汝豬，我于塹中得是腸耳。」放豬人言：「諸比丘語我實，諸比丘若不肯語我實，我當向官言。」言已，官人問比丘言：「汝實偷豬耶？」比丘言：「不！我自於祇桓塹中得。」官人言：「此諸比丘終不能殺豬。」即放比丘令去：「余時若空地見豬腸莫復取。」是比丘於是諍訟事邊得脫，諸比丘聞是事白佛。佛言：「從今日如是不凈棄物不應取，若取得突吉羅。」有守甘蔗園人失甘蔗，守多羅園人失多羅果亦如是。
有諸人民親里死，以白㲲裹棄著死人處。時阿難遊行是中，見便持去。死人即動，語阿難言：「莫奪我衣。」阿難還以㲲覆死人已去。阿難到祇桓語諸比丘言：「某處死人以㲲覆。」有比丘名黑阿難，兇健有力，問阿難言：「在何處？」答言：「在彼處。」即便往取。時死人便動，語黑阿難言：「奪我衣。」黑阿難罵言：「小鬼！弊鬼！汝何處有是衣，汝以貪著是衣故，生此鬼中。」黑阿難持衣在前去，死屍啼哭逐后。黑阿難持是㲲入祇桓中，祇桓中有大威德諸天鬼神，不聽是小鬼入，時死屍墮祇桓塹中。時黑阿難以㲲示諸比丘言：「此是死人衣，我持來。」諸比丘
【現代漢語翻譯】 現代漢語譯本 腸。有人問：『諸位比丘，你們在這裡煮什麼？』比丘們回答：『我們煮豬腸。』放豬人說：『我丟了豬，你們煮豬腸，你們一定是偷了我的豬。』比丘們回答說：『我們沒有偷你的豬，我們只是在溝渠里撿到這些腸子。』放豬人說：『比丘們要告訴我實話，如果比丘們不肯告訴我實話，我就要向官府告發。』說完，官府的人問比丘們說：『你們真的偷豬了嗎？』比丘們說：『沒有！我們自己是在祇桓精舍的溝渠里撿到的。』官府的人說：『這些比丘終究不會殺豬的。』就放比丘們離開了，並說：『以後如果在空地上看到豬腸，不要再撿了。』這位比丘因此從這場爭訟中脫身。諸位比丘聽說了這件事，稟告了佛陀。佛陀說：『從今天起，像這樣不乾淨的丟棄物不應該撿取，如果撿取了，就犯了突吉羅（Dukkata，惡作罪）。』有看守甘蔗園的人丟失了甘蔗，看守多羅樹園的人丟失了多羅果，情況也是如此。
有的人民親屬去世，用白㲲（一種粗厚的布）包裹后丟棄在丟棄死人的地方。當時阿難（Ananda，佛陀的十大弟子之一）在那裡，看見了就拿走了㲲。死人立刻動了起來，對阿難說：『不要搶我的衣服。』阿難又把㲲蓋回死人身上，然後離開了。阿難到達祇桓精舍，告訴諸位比丘說：『某處的死人身上蓋著㲲。』有一位比丘名叫黑阿難，兇猛強健，問阿難說：『在哪裡？』阿難回答說：『在那個地方。』黑阿難就前去拿㲲。當時死人又動了起來，對黑阿難說：『搶我的衣服。』黑阿難罵道：『小鬼！壞鬼！你哪裡來的這件衣服，你因為貪戀這件衣服，才投生到鬼道中。』黑阿難拿著㲲走在前面，死屍啼哭著在後面追趕。黑阿難拿著這㲲進入祇桓精舍，祇桓精舍中有大威德的諸天鬼神，不讓這小鬼進入，當時死屍就掉進了祇桓精舍的溝渠中。當時黑阿難把㲲展示給諸位比丘看，說：『這是死人的衣服，我拿來了。』諸位比丘
【English Translation】 English version Intestines. Someone asked: 'Venerable Bhikkhus, what are you cooking here?' The bhikkhus replied: 'We are cooking pig intestines.' The swineherd said: 'I lost my pig, and you are cooking pig intestines. You must have stolen my pig.' The bhikkhus replied: 'We did not steal your pig; we only found these intestines in the ditch.' The swineherd said: 'Bhikkhus, tell me the truth. If the bhikkhus are unwilling to tell me the truth, I will report to the authorities.' Having said this, the official asked the bhikkhus: 'Did you really steal the pig?' The bhikkhus said: 'No! We found it ourselves in the ditch of Jeta Grove (Jetavana, a famous monastery in India).' The official said: 'These bhikkhus would never kill a pig.' He then released the bhikkhus and said: 'In the future, if you see pig intestines in an empty place, do not take them again.' The bhikkhu thus escaped from this dispute. The bhikkhus heard about this matter and reported it to the Buddha. The Buddha said: 'From today onwards, such unclean discarded items should not be taken. If taken, it is an offense of Dukkata (Dukkata, an offense of wrong-doing).』 There was a person guarding a sugarcane field who lost sugarcane, and a person guarding a palmyra palm orchard who lost palmyra fruits; the situation was the same.
Some people's relatives died, and they wrapped the bodies in white coarse cloth (a type of thick cloth) and discarded them in the place where dead bodies were discarded. At that time, Ananda (Ananda, one of the ten principal disciples of the Buddha) was there, saw it, and took the cloth away. The dead person immediately moved and said to Ananda: 'Do not take my clothes.' Ananda then covered the dead person with the cloth again and left. Ananda arrived at Jeta Grove and told the bhikkhus: 'A dead person in a certain place is covered with cloth.' There was a bhikkhu named Black Ananda, who was fierce and strong. He asked Ananda: 'Where is it?' Ananda replied: 'In that place.' Black Ananda then went to take the cloth. At that time, the dead person moved again and said to Black Ananda: 'Take my clothes.' Black Ananda cursed: 'Little ghost! Bad ghost! Where did you get this cloth? Because you are attached to this cloth, you were born into the realm of ghosts.' Black Ananda took the cloth and walked ahead, and the corpse cried and chased after him. Black Ananda took this cloth into Jeta Grove. In Jeta Grove, there were devas (devas, deities) and spirits of great power who did not allow this little ghost to enter. At that time, the corpse fell into the ditch of Jeta Grove. At that time, Black Ananda showed the cloth to the bhikkhus and said: 'This is the dead person's clothes; I brought it here.' The bhikkhus
問言：「死人今在何處？」答言：「在祇桓塹中。」諸比丘生疑，是事云何？即以白佛。佛語黑阿難：「還將死屍去置本處，還以白㲲覆。行時當在後，莫在前。在左邊行，莫在右邊。近頭邊，莫近足。勿令打汝。」佛以是因緣語諸比丘：「從今日死屍若未壞，不應取衣。若取得突吉羅。」
有一比丘福德，喜得酥、油、蜜、石蜜。一估客見是比丘語言：「大德！汝須酥、油、蜜、石蜜，來至我舍我當與汝。」比丘言：「爾。」是比丘有共行弟子聞，作是念：「此估客常請我和上，自恣與酥、油、蜜、石蜜。我今當往試之，實能與不？」如是思惟已，過數日往索五升酥，估客即與，是弟子持著食中與和上。過少時，估客見是比丘語言：「大德！何以不索飯肉羹等，但索五升酥耶？」比丘言：「汝道何等？」答言：「大德弟子來，索五升酥不索余。」比丘言：「好。若更索余當與。」是比丘到弟子所言：「汝得波羅夷。」弟子言：「何以故？」「估客不與汝，汝輒取估客五升酥故。」弟子言：「我非不與取，是估客常自言：『請和上與酥、油、蜜、石蜜。』我試往索，看為實能與不？得酥還著和上食中，我不自用。」是弟子生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷。故妄語故，得波夜提。油
【現代漢語翻譯】 現代漢語譯本 有人問：『死去的人現在在哪裡？』回答說：『在祇桓（Jī Huán，祇樹給孤獨園）的溝渠里。』眾比丘對此事感到疑惑，不知是怎麼回事，就去稟告佛陀。佛陀對黑阿難（Hēi Ānán）說：『你把死屍帶回原來的地方，用白㲲（bái dié，一種粗厚的絲織物）蓋好。行走時要走在後面，不要走在前面。走在左邊，不要走在右邊。靠近頭部，不要靠近腳部。不要讓人打你。』佛陀因為這件事告訴眾比丘：『從今天起，死屍如果還沒有腐爛，不應該拿取死者的衣服。如果拿了，就犯突吉羅（tū jí luó，一種輕罪）。』 有一位有福德的比丘，經常得到酥（sū，提煉過的乳酪）、油（yóu，食用油）、蜜（mì，蜂蜜）、石蜜（shí mì，冰糖）。一位商人看見這位比丘，對他說：『大德（dà dé，對僧人的尊稱）！如果您需要酥、油、蜜、石蜜，來我家，我願意給您。』比丘說：『好的。』這位比丘有一個同行的弟子聽到了，心想：『這位商人經常邀請我的和尚（hé shàng，對僧人的尊稱），隨意地給酥、油、蜜、石蜜。我現在去試試他，看他是不是真的願意給？』這樣想著，過了幾天，就去向商人索要五升酥，商人就給了他。這位弟子把酥放在食物中給和尚吃。過了一會兒，商人看見這位比丘，對他說：『大德！您為什麼不索要飯、肉、羹等，只索要五升酥呢？』比丘說：『你說什麼？』商人回答說：『大德的弟子來，索要五升酥，沒有索要其他的。』比丘說：『好。如果再索要其他的，就給他。』這位比丘到弟子那裡說：『你犯了波羅夷（bō luó yí，斷頭罪）。』弟子說：『為什麼？』『因為商人沒有給你，你擅自拿了商人五升酥。』弟子說：『我不是不給就拿，是這位商人經常自己說：『請和尚吃酥、油、蜜、石蜜。』我試著去索要，看看他是不是真的願意給？得到的酥還放在和尚的食物中，我沒有自己用。』這位弟子心生疑惑：『我難道犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷罪。因為說了妄語，犯波夜提（bō yè tí，一種輕罪）。』
【English Translation】 English version Someone asked: 'Where is the dead person now?' The answer was: 'In the ditch of Jī Huán (祇桓, Jetavana Vihara).' The bhikkhus (比丘, monks) were doubtful about this matter and wondered what it was all about, so they reported it to the Buddha. The Buddha said to Hēi Ānán (黑阿難, Black Ananda): 'Take the corpse back to its original place and cover it with white dié (白㲲, a kind of thick silk fabric). When walking, you should be behind, not in front. Walk on the left side, not on the right side. Stay close to the head, not close to the feet. Do not let anyone hit you.' Because of this incident, the Buddha told the bhikkhus: 'From today onwards, if a corpse has not yet decayed, you should not take the clothes of the deceased. If you take them, you commit a dukkhata (突吉羅, a minor offense).' There was a bhikkhu (比丘, monk) with good fortune who often received sū (酥, clarified butter), yóu (油, oil), mì (蜜, honey), and shí mì (石蜜, rock sugar). A merchant saw this bhikkhu and said to him: 'Greatly virtuous one (大德, a respectful term for monks)! If you need sū, yóu, mì, and shí mì, come to my house, and I will give them to you.' The bhikkhu said: 'Okay.' A fellow disciple of this bhikkhu heard this and thought: 'This merchant often invites my Heshang (和尚, a respectful term for monks), freely giving sū, yóu, mì, and shí mì. I will go and test him now to see if he is really willing to give.' Thinking this way, after a few days, he went to the merchant and asked for five shēng (升, a unit of measurement) of sū. The merchant gave it to him. This disciple put the sū in the food and gave it to the Heshang to eat. After a while, the merchant saw this bhikkhu and said to him: 'Greatly virtuous one! Why don't you ask for rice, meat, soup, etc., but only ask for five shēng of sū?' The bhikkhu said: 'What are you talking about?' The merchant replied: 'The greatly virtuous one's disciple came and asked for five shēng of sū, not asking for anything else.' The bhikkhu said: 'Good. If he asks for anything else, give it to him.' This bhikkhu went to the disciple and said: 'You have committed a parajika (波羅夷, an offense resulting in expulsion from the Sangha).' The disciple said: 'Why?' 'Because the merchant did not give it to you, and you took five shēng of sū from the merchant without permission.' The disciple said: 'I did not take it without permission. This merchant often said himself: 'Please let the Heshang eat sū, yóu, mì, and shí mì.' I tried to ask for it to see if he was really willing to give it. The sū I got was still put in the Heshang's food, and I did not use it myself.' This disciple became doubtful: 'Have I committed a parajika offense?' This matter was reported to the Buddha, and the Buddha said: 'He has not committed a parajika offense. Because he told a lie, he has committed a payantika (波夜提, an offense requiring confession).'
、蜜、石蜜亦如是。」
有一住處，林中虎殺鹿食肉，余骨肉在。諸比丘食后經行林中，見此殘鹿，見已自相語言：「持此殘鹿著房中，明日當食。」諸比丘持歸著房中已，虎饑還至本處，求鹿不得，繞祇桓精舍吼。佛知故問阿難：「虎何以故吼？」阿難言：「諸比丘持虎殘骨肉著房中，是故吼。」佛言：「從今日虎殘骨肉不應取。若取得突吉羅。何以故？虎于肉不斷望故。若師子殘肉可取。何以故？斷望故。」(第二波羅夷竟)◎
◎第十誦殺戒
佛在婆耆國婆求沫河邊，佛與婆求沫諸比丘結不殺戒言：「先作無罪。」是諸比丘生疑悔：「我多為諸比丘讚歎死，令發死心而殺，不知何時是先？」佛言：「未結戒前婆求沫諸比丘一切時不犯，故說先作無罪。」
有一比丘，以非人想殺人，是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「人作人想殺，得波羅夷。人作非人想殺，得波羅夷。人中生疑殺，得波羅夷。非人非人想殺，得偷蘭遮。非人人想殺，得偷蘭遮。非人中生疑殺，得偷蘭遮。」
有一比丘久來病，有相識比丘來問訊，病人言：「覓刀與我。」比丘言：「用作何等？」病人言：「但與我來。」即持刀與。病人得刀，持入房坐床，以自割咽。是相識比丘，過五六日
【現代漢語翻譯】 現代漢語譯本：『蜂蜜、石蜜也像這樣。』
有一個住處，林中老虎殺死鹿並吃肉，剩下骨頭和肉在那裡。眾比丘飯後在林中經行，看見這些殘餘的鹿肉，看見后互相說道：『把這些殘餘的鹿肉帶回房中，明天可以吃。』眾比丘帶回房中后，老虎飢餓回到原來的地方，找不到鹿，便繞著祇桓精舍吼叫。佛陀明知故問阿難：『老虎為什麼吼叫？』阿難回答說：『眾比丘把老虎剩下的骨肉帶回房中，所以它吼叫。』佛陀說：『從今天起，老虎剩下的骨肉不應該拿取。如果拿取，犯突吉羅（Dukkata，惡作罪）。為什麼呢？因為老虎對肉還沒有斷絕希望。如果是獅子剩下的肉可以拿取。為什麼呢？因為獅子已經斷絕了希望。』（第二波羅夷完）
◎第十誦殺戒
佛陀在婆耆國（Vajjī，古代印度十六雄國之一）婆求沫河（Vaggumudā River）邊，佛陀與婆求沫的比丘們結不殺戒說：『先做到沒有罪。』這些比丘生起疑惑和後悔：『我多次為眾比丘讚歎死亡，令他們發起求死之心而殺生，不知道什麼時候是先？』佛陀說：『在未結戒之前，婆求沫的比丘們在一切時候都不犯戒，所以說先做到沒有罪。』
有一位比丘，以非人的想法殺人，這位比丘生起疑惑：『我將不會得波羅夷（Pārājika，斷頭罪）吧？』這件事稟告佛陀，佛陀說：『把人當作人來殺，得波羅夷。把人當作非人來殺，得波羅夷。對人產生懷疑而殺，得波羅夷。把非人當作非人來殺，得偷蘭遮（Thullaccaya，粗罪）。把非人當作人來殺，得偷蘭遮。對非人產生懷疑而殺，得偷蘭遮。』
有一位比丘長期生病，有相識的比丘前來問候，病人說：『找把刀給我。』比丘說：『用來做什麼？』病人說：『給我就是了。』於是拿刀給他。病人得到刀，拿著進入房間坐在床上，用刀割自己的喉嚨。這位相識的比丘，過了五六天
【English Translation】 English version: 'Honey and rock candy are also like this.'
There was a dwelling place where a tiger in the forest killed a deer and ate the meat, leaving the bones and flesh behind. The monks, after their meal, were walking in the forest and saw the remains of the deer. Upon seeing it, they said to each other, 'Let's take these remains of the deer back to our rooms, and we can eat them tomorrow.' After the monks took them back to their rooms, the hungry tiger returned to its original place, couldn't find the deer, and roared around the Jeta Grove (Jetavana, a famous Buddhist monastery). Knowing this, the Buddha asked Ānanda (Buddha's cousin and one of his principal disciples), 'Why is the tiger roaring?' Ānanda replied, 'The monks took the tiger's remaining bones and flesh back to their rooms, that's why it's roaring.' The Buddha said, 'From today onwards, the tiger's remaining bones and flesh should not be taken. If taken, it is a Dukkata (Dukkata, an offense of wrong-doing). Why? Because the tiger has not given up hope for the meat. If it is the remaining meat of a lion, it can be taken. Why? Because the lion has given up hope.' (End of the Second Pārājika)
◎The Tenth Recitation on the Precept Against Killing
The Buddha was by the Vaggumudā River (Vaggumudā River) in the country of Vajjī (Vajjī, one of the sixteen major kingdoms of ancient India). The Buddha established the precept against killing with the monks of Vaggumudā, saying, 'First, do no wrong.' These monks became doubtful and remorseful, 'We have often praised death to the monks, causing them to develop a desire for death and commit killing. We don't know when is 'first'?' The Buddha said, 'Before the establishment of the precept, the monks of Vaggumudā did not violate it at any time, so it is said, 'First, do no wrong.'
There was a monk who killed a person, thinking of them as a non-human being. This monk became doubtful, 'Will I not incur a Pārājika (Pārājika, defeat) offense?' He reported this matter to the Buddha. The Buddha said, 'Killing a person, thinking of them as a person, incurs a Pārājika offense. Killing a person, thinking of them as a non-human being, incurs a Pārājika offense. Killing a person with doubt, incurs a Pārājika offense. Killing a non-human being, thinking of them as a non-human being, incurs a Thullaccaya (Thullaccaya, a grave offense) offense. Killing a non-human being, thinking of them as a person, incurs a Thullaccaya offense. Killing a non-human being with doubt, incurs a Thullaccaya offense.'
There was a monk who had been ill for a long time. An acquaintance monk came to visit him. The sick monk said, 'Find me a knife.' The monk said, 'What will you use it for?' The sick monk said, 'Just give it to me.' So he gave him the knife. The sick monk got the knife, took it into his room, sat on the bed, and cut his own throat. This acquaintance monk, after five or six days
已生疑：「是病人持刀入房，五六日不出，不還我刀，為作何等？」即入房看，見病比丘死、刀在地。是比丘作是念：「是病人死，是我因緣。若彼索刀，我不與者則不死。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日不應令病人得刀，若令得刀得突吉羅。」
有比丘常入出一居士舍，是比丘早起著衣持缽入居士舍，居士行不在。其婦為敷座處，坐已共相問訊，小默然已語比丘言：「共作淫慾來。」比丘言：「莫作是語，汝夫甚惡。」婦言：「我能令善。」比丘出后，即與夫毒藥，是居士食即死。后時比丘，著衣持缽復到居士舍，是婦與敷坐處，坐已共相問訊，小默然已語比丘言：「共作淫慾來。」比丘言：「姊莫作是語，我斷淫慾人。」彼言：「汝先何不語我是斷淫慾人，我為汝故殺夫，而今方言我斷淫慾人耶？」比丘言：「我不教汝殺夫。」彼言：「汝先言：『我夫甚惡。』」比丘言：「我但言：『汝夫惡性。』不教汝殺。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有一比丘，常入出一居士舍，是比丘中前著衣持缽入居士舍。居士病，婦語比丘言：「共作淫慾來」。比丘言：「汝夫病，云何作是語？」答言：「我能令無病。」比丘出后，婦即
【現代漢語翻譯】 現代漢語譯本： 已生疑：『有一個病人拿著刀進入房間，五六天不出來，也不把刀還給我，這該怎麼辦？』於是進入房間檢視，看見生病的比丘（bhikkhu，佛教僧侶）死了，刀在地上。這個比丘心想：『這個病人死了，是我的緣故。如果他要刀，我不給他，他就不會死。』這個比丘心生疑惑：『我難道會因此犯下波羅夷（pārājika，佛教戒律中最重的罪）嗎？』這件事稟告佛陀（Buddha），佛陀說：『沒有罪。從今以後不應該讓病人得到刀，如果讓他得到刀，就犯突吉羅（dukkata，一種輕罪）。』
有一個比丘經常出入一個居士（gṛhapati，在家信徒）的家。這個比丘早起穿好衣服，拿著缽進入居士的家，居士出門不在家。他的妻子為比丘鋪設座位，比丘坐下後互相問候，稍微沉默后，居士的妻子對這個比丘說：『來，我們一起行淫慾。』比丘說：『不要說這樣的話，你的丈夫非常兇惡。』婦人說：『我能讓他變好。』比丘離開后，婦人就給她的丈夫下了毒藥，這個居士吃了就死了。後來，這個比丘穿好衣服，拿著缽又來到居士的家，這個婦人為他鋪設座位，比丘坐下後互相問候，稍微沉默后，居士的妻子對這個比丘說：『來，我們一起行淫慾。』比丘說：『姐姐不要說這樣的話，我是斷絕淫慾的人。』婦人說：『你先前為什麼不告訴我你是斷絕淫慾的人，我爲了你的緣故殺了我的丈夫，而你現在才說你是斷絕淫慾的人？』比丘說：『我沒有教你殺你的丈夫。』婦人說：『你先前說：『你的丈夫非常兇惡。』』比丘說：『我只是說：『你的丈夫性情兇惡。』沒有教你殺他。』這個比丘心生疑惑：『我難道會因此犯下波羅夷嗎？』這件事稟告佛陀，佛陀說：『沒有罪。』
有一個比丘，經常出入一個居士的家，這個比丘上午穿好衣服，拿著缽進入居士的家。居士生病了，婦人對比丘說：『來，我們一起行淫慾。』比丘說：『你的丈夫生病了，怎麼能說這樣的話？』婦人回答說：『我能讓他沒有病。』比丘離開后，婦人就...
【English Translation】 English version: He was already suspicious: 'A sick person took a knife into the room and hasn't come out for five or six days, nor has he returned my knife. What should be done?' So he entered the room to check and saw that the sick bhikkhu (Buddhist monk) was dead and the knife was on the ground. The bhikkhu thought to himself: 'This sick person died because of me. If he had asked for the knife and I hadn't given it to him, he wouldn't have died.' The bhikkhu became suspicious: 'Could I possibly be committing a pārājika (the most serious offense in Buddhist monastic rules)?' He reported this matter to the Buddha (Buddha), and the Buddha said: 'There is no offense. From today onwards, one should not allow a sick person to obtain a knife. If one allows him to obtain a knife, one commits a dukkata (a minor offense).'
There was a bhikkhu who frequently went in and out of a householder's (gṛhapati, a lay devotee) home. This bhikkhu got up early, put on his robes, and entered the householder's home with his bowl. The householder was out. His wife prepared a seat for him. After he sat down, they exchanged greetings. After a short silence, the householder's wife said to the bhikkhu: 'Come, let's engage in sexual intercourse.' The bhikkhu said: 'Don't say such things. Your husband is very fierce.' The woman said: 'I can make him good.' After the bhikkhu left, the woman gave her husband poison, and the householder died after eating it. Later, the bhikkhu, wearing his robes and carrying his bowl, went to the householder's home again. The woman prepared a seat for him. After he sat down, they exchanged greetings. After a short silence, the householder's wife said to the bhikkhu: 'Come, let's engage in sexual intercourse.' The bhikkhu said: 'Sister, don't say such things. I am someone who has abandoned sexual desire.' She said: 'Why didn't you tell me earlier that you were someone who had abandoned sexual desire? I killed my husband for your sake, and now you say you have abandoned sexual desire?' The bhikkhu said: 'I didn't tell you to kill your husband.' She said: 'You said earlier: 'Your husband is very fierce.'' The bhikkhu said: 'I only said: 'Your husband has a fierce nature.' I didn't tell you to kill him.' The bhikkhu became suspicious: 'Could I possibly be committing a pārājika?' He reported this matter to the Buddha, and the Buddha said: 'There is no offense.'
There was a bhikkhu who frequently went in and out of a householder's home. This bhikkhu, in the forenoon, put on his robes and entered the householder's home with his bowl. The householder was sick. The woman said to the bhikkhu: 'Come, let's engage in sexual intercourse.' The bhikkhu said: 'Your husband is sick. How can you say such things?' She replied: 'I can make him free from sickness.' After the bhikkhu left, the woman...
以毒藥殺夫。比丘后時，復著衣持缽到其舍，婦言：「作淫慾來。」比丘言：「我斷淫慾人，汝莫作是語。」其婦言：「我為汝故殺夫，汝今云何方言我斷淫慾人。」比丘言：「我不教汝殺夫。我言：『汝夫病，云何作此言？』」是比丘生疑。以是事白佛，佛言：「無罪。」
比丘殺心打人，是人若死，得波羅夷。若不死得偷蘭遮。比丘以殺心打人，是人未死頃，比丘若狂、若返戒，得偷蘭遮。比丘瞋母墮胎，若母死，得波羅夷。若兒死，得偷蘭遮。若俱死，得波羅夷。俱不死，得偷蘭遮。若瞋兒故墮母胎，若兒死，得波羅夷。若母死，得偷蘭遮。若俱死，得波羅夷。俱不死，得偷蘭遮。比丘墮他胎若動胎，是人死已產出，得波羅夷。若胎是鬼，死已產出，得偷蘭遮。若胎是畜生，死已產出，得波夜提。比丘尼亦如是。
有一比丘病，語看病人言：「我欲得蘇毗羅漿。」看病人即與，飲已便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有一梵志病疥瘙，到諸比丘所言：「我若得蘇毗羅漿當得差。」比丘言：「汝是貧窮乞兒腹中常空，何故生此瘡？」答言：「我曾有是瘡，飲是漿得差。」比丘與漿，飲已便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無
【現代漢語翻譯】 現代漢語譯本：
以毒藥殺害丈夫。一位比丘（bhikkhu，佛教出家人）後來再次穿著僧衣，拿著缽來到那婦人家裡，婦人說：『你來是爲了行淫慾之事。』比丘說：『我是已經斷絕淫慾的人，你不要說這樣的話。』婦人說：『我爲了你才殺害了我的丈夫，你現在怎麼反而說自己是斷絕淫慾的人呢？』比丘說：『我沒有教你殺害你的丈夫。我說的是：『你的丈夫生病了，你怎麼說這樣的話？』』這位比丘心生疑惑。將此事稟告佛陀（Buddha），佛陀說：『無罪。』 比丘懷著殺心毆打他人，如果那人死了，比丘犯波羅夷（pārājika，斷頭罪）。如果那人沒死，比丘犯偷蘭遮（sthūlātyaya，重罪）。比丘懷著殺心毆打他人，在那人未死之前，比丘如果發狂、或者還俗，犯偷蘭遮。比丘因嗔恨母親而墮胎，如果母親死了，犯波羅夷。如果胎兒死了，犯偷蘭遮。如果母子都死了，犯波羅夷。如果母子都沒死，犯偷蘭遮。如果因嗔恨胎兒而墮母親的胎，如果胎兒死了，犯波羅夷。如果母親死了，犯偷蘭遮。如果母子都死了，犯波羅夷。如果母子都沒死，犯偷蘭遮。比丘墮掉別人的胎，如果是已成形的胎兒，那人死後才產出，犯波羅夷。如果胎兒是鬼，死後才產出，犯偷蘭遮。如果胎兒是畜生，死後才產出，犯波夜提（pāyantika，輕罪）。比丘尼（bhikkhunī，佛教女出家人）也一樣。 有一位比丘生病了，告訴照顧他的人說：『我想要喝蘇毗羅漿（sūvīra，一種酸粥）。』照顧他的人就給了他，喝了之後就死了。這位比丘心生疑惑：『我難道犯了波羅夷罪嗎？』將此事稟告佛陀，佛陀說：『無罪。』 有一位婆羅門（Brahmin，古印度僧侶階層）得了疥瘡，到各位比丘那裡說：『我如果能喝到蘇毗羅漿就能痊癒。』比丘說：『你是個貧窮的乞丐，肚子經常是空的，為什麼會生這種瘡呢？』婆羅門回答說：『我曾經得過這種瘡，喝了這種漿就好了。』比丘給了他漿，喝了之後就死了。這位比丘心生疑惑：『我難道犯了波羅夷罪嗎？』將此事稟告佛陀，佛陀說：『無罪。』
【English Translation】 English version:
Killing a husband with poison. A bhikkhu (Buddhist monk) later, wearing his robes and carrying his bowl, went to the woman's house again. The woman said, 'You have come for sexual desire.' The bhikkhu said, 'I am one who has renounced sexual desire; do not speak such words.' The woman said, 'I killed my husband for your sake; how can you now say that you have renounced sexual desire?' The bhikkhu said, 'I did not tell you to kill your husband. I said, 'Your husband is sick; why do you say such things?'' The bhikkhu became doubtful. He reported this matter to the Buddha (Enlightened One), who said, 'No offense.' If a bhikkhu strikes a person with murderous intent, and that person dies, he commits a pārājika (defeat, expulsion). If the person does not die, he commits a sthūlātyaya (grave offense). If a bhikkhu strikes a person with murderous intent, and before that person dies, the bhikkhu becomes insane or disrobes, he commits a sthūlātyaya. If a bhikkhu causes an abortion out of anger towards his mother, and the mother dies, he commits a pārājika. If the fetus dies, he commits a sthūlātyaya. If both die, he commits a pārājika. If neither dies, he commits a sthūlātyaya. If he causes an abortion out of anger towards the fetus, and the fetus dies, he commits a pārājika. If the mother dies, he commits a sthūlātyaya. If both die, he commits a pārājika. If neither dies, he commits a sthūlātyaya. If a bhikkhu causes the abortion of another's fetus, and it is a formed fetus, and it is born after the person dies, he commits a pārājika. If the fetus is a ghost, and it is born after death, he commits a sthūlātyaya. If the fetus is an animal, and it is born after death, he commits a pāyantika (minor offense). The bhikkhunī (Buddhist nun) is also the same. There was a bhikkhu who was sick and told the person caring for him, 'I want some sūvīra (sour gruel).' The person caring for him gave it to him, and after drinking it, he died. The bhikkhu became doubtful, 'Have I committed a pārājika?' He reported this matter to the Buddha, who said, 'No offense.' There was a Brahmin (member of the priestly class in ancient India) who had scabies and went to the bhikkhus, saying, 'If I can get some sūvīra, I will be cured.' The bhikkhus said, 'You are a poor beggar whose stomach is always empty; why do you have this sore?' The Brahmin replied, 'I had this sore before, and drinking this gruel cured it.' The bhikkhus gave him the gruel, and after drinking it, he died. The bhikkhu became doubtful, 'Have I committed a pārājika?' He reported this matter to the Buddha, who said, 'No offense.'
罪。」
有一人貫在木頭極受苦惱，有一冢間比丘，到死人處觀無常見此人，此人語比丘言：「我得蘇毗羅漿，當得活。」比丘即與，飲已便死。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
有一人被截手足著祇桓塹中，諸比丘尼為聽法故來到祇桓，聞是人啼哭聲，女人輕躁便往就觀，共相語言：「若有能與是人藥使得時死者，則不久受苦惱。」中有一愚直比丘尼，與蘇毗羅漿，是人即死。諸比丘尼語言：「汝得波羅夷。」是比丘尼言：「何以故？」答言：「汝若不與是人漿，是人不死。」是比丘尼生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心與？」比丘尼言：「我欲令早死，不久受苦故與。」佛言：「是人死時，汝即得波羅夷。」
阿羅毗國僧房中起新舍，比丘在上作，手中鏨墮木師頭上便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日作，應一心好觀下。」
復有阿羅毗國僧房中起新舍，比丘在上作，斧墮殺木師。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日作，應一心好觀下。」
復有阿羅毗國僧房中起浴室，挽材上。比丘少、材重，捉不禁，材墮殺木師。諸比丘生疑：「我將無得
【現代漢語翻譯】 現代漢語譯本： 『罪。』
有一個人被釘在木頭上，極其痛苦。有一位在墳墓間的比丘（bhikkhu，佛教僧侶），到死人處觀察無常，看見這個人。這個人對比丘說：『我如果得到蘇毗羅漿（sūvīra-rasa，一種藥），就能活。』比丘就給了他，喝了之後便死了。比丘心生疑惑：『我難道犯了波羅夷（pārājika，佛教戒律中最重的罪）嗎？』這件事稟告了佛陀（Buddha），佛陀說：『無罪。』
有一個人被截斷手腳，放在祇桓（Jetavana，祇樹給孤獨園）的壕溝中。眾比丘尼（bhikkhunī，佛教女僧侶）爲了聽法來到祇桓，聽到這個人的啼哭聲。有些輕率的女人便前去觀看，互相說道：『如果有人能給這個人藥，使他早點死去，他就不會受這麼久的苦惱。』其中有一位愚笨而耿直的比丘尼，給了他蘇毗羅漿，這個人立刻就死了。眾比丘尼說：『你犯了波羅夷。』這位比丘尼說：『為什麼？』回答說：『你如果不給他漿，這個人就不會死。』這位比丘尼心生疑惑：『我難道犯了波羅夷嗎？』這件事稟告了佛陀，佛陀明知故問：『你以什麼心給他的？』比丘尼說：『我想讓他早點死去，因為不忍心他受這麼久的苦，所以才給他的。』佛陀說：『這個人死的時候，你就犯了波羅夷。』
阿羅毗國（Āḷavī，古印度地名）的僧房中建造新房舍，比丘在上面工作，手中的鏨子掉落，砸在木匠的頭上，木匠當場死亡。這位比丘心生疑惑：『我難道犯了波羅夷嗎？』這件事稟告了佛陀，佛陀說：『無罪。從今天開始工作，應當一心好好觀察下面。』
又有阿羅毗國的僧房中建造新房舍，比丘在上面工作，斧頭掉落，殺死了木匠。比丘心生疑惑：『我難道犯了波羅夷嗎？』這件事稟告了佛陀，佛陀說：『無罪。從今天開始工作，應當一心好好觀察下面。』
又有阿羅毗國的僧房中建造浴室，向上拉木材。比丘少，木材重，抓握不住，木材掉落，殺死了木匠。眾比丘心生疑惑：『我難道犯了』
【English Translation】 English version: 『Sin.』
There was a man impaled on a wooden stake, suffering greatly. There was a cemetery bhikkhu (bhikkhu, Buddhist monk) who, observing impermanence at the place of the dead, saw this man. This man said to the bhikkhu, 『If I could get sūvīra-rasa (sūvīra-rasa, a kind of medicine), I would live.』 The bhikkhu gave it to him, and after drinking it, he died. The bhikkhu became doubtful, 『Have I committed a pārājika (pārājika, the most serious offense in Buddhist monastic rules)?』 This matter was reported to the Buddha (Buddha), who said, 『No offense.』
There was a man whose hands and feet had been cut off, placed in a moat in Jetavana (Jetavana, Jeta's Grove). The bhikkhunīs (bhikkhunī, Buddhist nun), coming to Jetavana to hear the Dharma, heard the sound of this man weeping. Some frivolous women went to look and said to each other, 『If someone could give this man medicine to make him die quickly, he would not suffer for so long.』 Among them was a foolish and straightforward bhikkhunī who gave him sūvīra-rasa, and the man died immediately. The bhikkhunīs said, 『You have committed a pārājika.』 The bhikkhunī said, 『Why?』 They replied, 『If you had not given him the medicine, this man would not have died.』 The bhikkhunī became doubtful, 『Have I committed a pārājika?』 This matter was reported to the Buddha, who knowingly asked, 『With what intention did you give it to him?』 The bhikkhunī said, 『I wanted him to die quickly, because I couldn't bear to see him suffer for so long, so I gave it to him.』 The Buddha said, 『At the moment this man died, you committed a pārājika.』
In the monastery of Āḷavī (Āḷavī, an ancient Indian place name), a new building was being constructed. A bhikkhu was working above, and the chisel in his hand fell and struck the carpenter on the head, and the carpenter died instantly. The bhikkhu became doubtful, 『Have I committed a pārājika?』 This matter was reported to the Buddha, who said, 『No offense. From today onward, when working, you should carefully observe what is below.』
Again, in the monastery of Āḷavī, a new building was being constructed. A bhikkhu was working above, and an axe fell and killed the carpenter. The bhikkhu became doubtful, 『Have I committed a pārājika?』 This matter was reported to the Buddha, who said, 『No offense. From today onward, when working, you should carefully observe what is below.』
Again, in the monastery of Āḷavī, a bathroom was being constructed, and timber was being hauled up. There were few bhikkhus, and the timber was heavy. They could not hold it, and the timber fell and killed the carpenter. The bhikkhus became doubtful, 『Have I committed』
波羅夷耶？」是事白佛，佛知故問：「汝以何心？」比丘言：「人少、材重，力不禁故失材。」佛言：「無罪。從今日當一心好觀下。」
復有阿羅毗國作治浴室故挽樑上，比丘少、梁重，捉不禁故，梁墮殺木師。諸比丘生疑：「我將無得波羅夷耶？」是事白佛，佛知故問：「汝以何心？」比丘言：「諸比丘少、材梁重，捉不禁故失。」佛言：「無罪。從今日作，當一心觀，莫令殺人。若人少不應挽重材。」
阿羅毗國覆浴室故，囊盛泥牽上，繩斷殺木師。諸比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日作，應好用心，莫令殺人。」
有一比丘，山上坐禪。更有一比丘，在上推石，墮坐禪比丘頭上即死。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日欲推石時，當唱言：『石來！石來！』」
有一比丘在牛群中行，有惡牸牛逐欲觸比丘，比丘走墮一小兒上，小兒即死。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日應安詳牛群中行。」
有一比丘病久羸瘦脊僂，作是念：「我何用是活，今可自投深坑死。」即自投坑。坑中先有野干啖死人，比丘墮上，野乾死，比丘脊便得直。是比丘生疑：「我將無得波夜提耶？」是
【現代漢語翻譯】 現代漢語譯本 『波羅夷耶？』（Pārājika，斷頭罪）」這件事稟告了佛陀，佛陀明知故問：「你以什麼心（做的）？」比丘回答說：「人少、木材重，力量不夠所以（木材）掉了。」佛陀說：「無罪。從今以後應當一心好好觀察下面。」
又有阿羅毗國（Alavi）建造浴室，所以拉樑上去，比丘少、梁重，抓住不住，所以梁掉下來砸死了木匠。眾比丘生疑：『我將不會因此犯了波羅夷耶？』這件事稟告了佛陀，佛陀明知故問：『你以什麼心（做的）？』比丘回答說：『眾比丘少、木材梁重，抓住不住所以（木材）掉了。』佛陀說：『無罪。從今以後做事，應當一心觀察，不要讓人被殺死。如果人少不應該拉重木材。』
阿羅毗國覆蓋浴室，用袋子裝泥拉上去，繩子斷了砸死了木匠。眾比丘生疑：『我將不會因此犯了波羅夷耶？』這件事稟告了佛陀，佛陀說：『無罪。從今以後做事，應該好好用心，不要讓人被殺死。』
有一比丘，在山上坐禪。又有另一比丘，在上面推石頭，（石頭）掉下來砸在坐禪比丘的頭上，（坐禪比丘）當即死亡。比丘生疑：『我將不會因此犯了波羅夷耶？』這件事稟告了佛陀，佛陀說：『無罪。從今以後想要推石頭時，應當喊道：『石頭來！石頭來！』』
有一比丘在牛群中行走，有一頭兇惡的母牛追逐想要觸碰比丘，比丘跑開掉在一個小孩身上，小孩當即死亡。比丘生疑：『我將不會因此犯了波羅夷耶？』這件事稟告了佛陀，佛陀說：『無罪。從今以後應當安詳地在牛群中行走。』
有一比丘病了很久，身體瘦弱脊背彎曲，（他）這樣想：『我還要這生命做什麼，現在可以自己跳入深坑死去。』就自己跳入坑中。坑中先前有野干（一種野獸）在吃死人，比丘掉在（野干）上面，野干驚嚇逃走，比丘的脊背便因此變直了。這比丘生疑：『我將不會因此犯了波夜提耶？』（Pāyantika，一種懺悔罪）
【English Translation】 English version 'Is it Pārājika (expulsion)?' This matter was reported to the Buddha. The Buddha, knowing the situation, asked, 'With what intention (did you do it)?' The Bhikkhu replied, 'There were few people, the timber was heavy, and due to insufficient strength, the timber fell.' The Buddha said, 'There is no offense. From today onward, you should carefully observe below with a focused mind.'
Furthermore, in the country of Alavi, while constructing a bathroom, they were pulling a beam upwards. There were few Bhikkhus, and the beam was heavy. Unable to hold it, the beam fell and killed the carpenter. The Bhikkhus became doubtful: 'Will I not incur Pārājika because of this?' This matter was reported to the Buddha. The Buddha, knowing the situation, asked, 'With what intention (did you do it)?' The Bhikkhu replied, 'There were few Bhikkhus, the timber beam was heavy, and unable to hold it, (the timber) fell.' The Buddha said, 'There is no offense. From today onward, when working, you should observe carefully with a focused mind, and do not let anyone be killed. If there are few people, you should not pull heavy timber.'
In the country of Alavi, while covering a bathroom, they were pulling up a bag filled with mud. The rope broke, killing the carpenter. The Bhikkhus became doubtful: 'Will I not incur Pārājika because of this?' This matter was reported to the Buddha. The Buddha said, 'There is no offense. From today onward, when working, you should be mindful and do not let anyone be killed.'
There was a Bhikkhu meditating on a mountain. Another Bhikkhu was pushing a stone from above. The (stone) fell on the head of the meditating Bhikkhu, and (the meditating Bhikkhu) died instantly. The Bhikkhu became doubtful: 'Will I not incur Pārājika because of this?' This matter was reported to the Buddha. The Buddha said, 'There is no offense. From today onward, when you want to push a stone, you should shout: 'Stone coming! Stone coming!''
There was a Bhikkhu walking among a herd of cows. There was a vicious cow chasing and wanting to gore the Bhikkhu. The Bhikkhu ran and fell on a small child, and the child died instantly. The Bhikkhu became doubtful: 'Will I not incur Pārājika because of this?' This matter was reported to the Buddha. The Buddha said, 'There is no offense. From today onward, you should walk calmly among the herd of cows.'
There was a Bhikkhu who had been sick for a long time, emaciated and hunchbacked. He thought: 'What use is this life to me? Now I can throw myself into a deep pit and die.' He then threw himself into the pit. In the pit, there was previously a jackal eating a dead person. The Bhikkhu fell on (the jackal), the jackal was startled and ran away, and the Bhikkhu's back became straight. This Bhikkhu became doubtful: 'Will I not incur Pāyantika (expiation)?'
事白佛，佛言：「無罪。從今日莫以小因緣便自殺。」
有一比丘暖坐處坐，以衣自覆，有餘比丘喚言：「起！起！」是比丘言：「勿喚我起，我起便死。」余比丘復重喚言：「起！起！」便即死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。比丘狂以殺心打他，若是人死，得波羅夷。若不死，得偷蘭遮。」
有一比丘病久，看病比丘看視故，作是念：「我看來久，是病人不死不差。今不能復看，置令死。」是看病人便不看故，病人便死。是看病比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一比丘病，多有衣缽財物，看病人瞻視來久，作如是念：「我今不能復看，置令死，財物當入眾僧分。」更不看故，病人便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一比丘食不消故，以厚衣被自纏裹坐一處。有餘比丘來喚言：「起！」答言：「莫喚我起，我起當死。」有餘比丘重喚言：「起！起！」便即死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一比丘，癰瘡未熟，有一比丘來破，是比丘即死。是比丘生疑：「我將
【現代漢語翻譯】 現代漢語譯本： 事稟告佛陀，佛陀說：『沒有罪。從今天起不要因為小小的因緣就自殺。』 有一位比丘（bhiksu，佛教出家男眾）坐在溫暖的地方，用衣服蓋住自己，有其他的比丘叫他：『起來！起來！』這位比丘說：『不要叫我起來，我起來就會死。』其他的比丘又再次叫他：『起來！起來！』他就立刻死了。這位比丘心生疑惑：『我難道犯了波羅夷（pārājika，斷頭罪）了嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷，犯了偷蘭遮（sthūlātyaya，重罪）。比丘發狂以殺心打人，如果這個人死了，就犯波羅夷。如果沒死，就犯偷蘭遮。』 有一位比丘生病很久，照顧他的比丘因為照顧很久了，心想：『我照顧他很久了，這個病人不死也不好。現在不能再照顧了，就讓他死吧。』這位照顧病人的比丘便不再照顧，病人就死了。這位照顧病人的比丘心生疑惑：『我難道犯了波羅夷了嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷，犯了偷蘭遮。』 有一位比丘生病，有很多衣缽財物，照顧他的比丘照顧了很久，心想：『我現在不能再照顧了，就讓他死吧，財物應當歸入僧團分配。』便不再照顧，病人就死了。這位比丘心生疑惑：『我難道犯了波羅夷了嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷，犯了偷蘭遮。』 有一位比丘因為食物不消化，用厚厚的衣被把自己纏裹起來坐在一處。有其他的比丘來叫他：『起來！』回答說：『不要叫我起來，我起來就會死。』有其他的比丘再次叫他：『起來！起來！』他就立刻死了。這位比丘心生疑惑：『我難道犯了波羅夷了嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷，犯了偷蘭遮。』 有一位比丘，癰瘡還沒有成熟，有一位比丘來弄破它，這位比丘就死了。這位比丘心生疑惑：『我難道』
【English Translation】 English version: The matter was reported to the Buddha, and the Buddha said, 'There is no offense. From today on, do not commit suicide over trivial causes.' There was a bhiksu (bhiksu, a Buddhist monk) sitting in a warm place, covering himself with a robe. Another bhiksu called out, 'Get up! Get up!' The bhiksu said, 'Do not call me to get up, for if I get up, I will die.' The other bhiksu called out again, 'Get up! Get up!' and he died immediately. The bhiksu became doubtful, 'Have I committed a pārājika (pārājika, a major offense leading to expulsion)?' The matter was reported to the Buddha, and the Buddha said, 'You have not committed a pārājika, but you have committed a sthūlātyaya (sthūlātyaya, a serious offense). If a bhiksu, being mad, strikes another with the intent to kill, and that person dies, he commits a pārājika. If he does not die, he commits a sthūlātyaya.' There was a bhiksu who had been ill for a long time. The bhiksu who was caring for him, having cared for him for a long time, thought, 'I have cared for him for a long time, and this patient neither dies nor gets better. Now I cannot care for him anymore, so I will let him die.' The bhiksu who was caring for the patient then stopped caring for him, and the patient died. The bhiksu who was caring for the patient became doubtful, 'Have I committed a pārājika?' The matter was reported to the Buddha, and the Buddha said, 'You have not committed a pārājika, but you have committed a sthūlātyaya.' There was a bhiksu who was ill and had many robes and possessions. The bhiksu who was caring for him, having cared for him for a long time, thought, 'Now I cannot care for him anymore, so I will let him die, and the possessions should be distributed among the Sangha (Sangha, the Buddhist monastic community).' He stopped caring for him, and the patient died. The bhiksu became doubtful, 'Have I committed a pārājika?' The matter was reported to the Buddha, and the Buddha said, 'You have not committed a pārājika, but you have committed a sthūlātyaya.' There was a bhiksu who, because of indigestion, wrapped himself in thick robes and sat in one place. Another bhiksu came and called out, 'Get up!' He replied, 'Do not call me to get up, for if I get up, I will die.' The other bhiksu called out again, 'Get up! Get up!' and he died immediately. The bhiksu became doubtful, 'Have I committed a pārājika?' The matter was reported to the Buddha, and the Buddha said, 'You have not committed a pārājika, but you have committed a sthūlātyaya.' There was a bhiksu who had a boil that was not yet ripe. Another bhiksu came and broke it, and the bhiksu died immediately. The bhiksu became doubtful, 'Have I'
無得波羅夷耶？」是事白佛，佛言：「若癰瘡未熟破人死，得偷蘭遮。若破熟癰死，無罪。」
有一比丘病，看病人久來與求隨病飲食不能得，語病人言：「我久為汝求隨病飲食不能得，今趣得食便啖。」是病人趣得食，食故便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一比丘病，看病人為多求藥而不能得。是看病人到病人所言：「我為汝故求隨病藥而不能得，汝今趣得藥當服。」是病人趣得便服即死。是比丘生疑：「我將無得波羅夷耶？」是事白佛。佛言：「若趣與藥死者，得偷蘭遮。若與隨病藥死，無罪。」
有一比丘病，語看病人言：「汝扶我起、扶我坐、與我著衣、扶我出房坐、與我洗浴、與我著衣、將我日中、將我陰中、還將我房中、令我坐、令我臥。」是比丘即便死。看病比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。」
坐禪比丘睡，行禪比丘以法杖觸令覺，即便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛。佛言：「是比丘刀風發，若觸、若不觸，必當死故，無罪。」
坐禪比丘睡，行禪比丘以綿鞠擲令覺，即便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「是比丘刀風發，若
【現代漢語翻譯】 現代漢語譯本： 『是否構成波羅夷罪（Pārājika，斷頭罪）？』他將此事稟告佛陀。佛陀說：『如果癰瘡未成熟就被弄破導致人死亡，構成偷蘭遮罪（Sthūlātyaya，重罪）。如果弄破成熟的癰瘡導致死亡，則無罪。』
有一位比丘生病，照顧他的人很久都未能為他找到適合病情的飲食，於是對病人說：『我很久都為你尋找適合你病情的飲食而不得，現在好不容易找到了食物，你就吃了吧。』病人吃了之後就死了。這位比丘心生疑惑：『我是否會因此構成波羅夷罪？』他將此事稟告佛陀。佛陀說：『不構成波羅夷罪，構成偷蘭遮罪。』
有一位比丘生病，照顧他的人為他多方尋找藥物而不得。這位照顧病人的人到病人那裡說：『我爲了你尋找適合你病情的藥物而不得，你現在好不容易得到了藥，就吃了吧。』病人好不容易得到藥就吃了，隨即死去。這位比丘心生疑惑：『我是否會因此構成波羅夷罪？』他將此事稟告佛陀。佛陀說：『如果好不容易得到藥就給病人吃，導致死亡，構成偷蘭遮罪。如果給病人服用適合病情的藥物而導致死亡，則無罪。』
有一位比丘生病，告訴照顧他的人說：『你扶我起來、扶我坐下、給我穿衣服、扶我出房間坐著、給我洗浴、給我穿衣服、帶我到陽光下、帶我到陰涼處、再帶我回房間、讓我坐下、讓我躺下。』這位比丘隨即死去。照顧病人的比丘心生疑惑：『我是否會因此構成波羅夷罪？』他將此事稟告佛陀。佛陀說：『無罪。』
一位坐禪的比丘睡著了，行禪的比丘用法杖觸碰他讓他醒來，這位坐禪的比丘隨即死去。這位行禪的比丘心生疑惑：『我是否會因此構成波羅夷罪？』他將此事稟告佛陀。佛陀說：『這位比丘是刀風發作，無論觸碰與否，必定會死，因此無罪。』
一位坐禪的比丘睡著了，行禪的比丘用棉球扔他讓他醒來，這位坐禪的比丘隨即死去。這位比丘心生疑惑：『我是否會因此構成波羅夷罪？』他將此事稟告佛陀。佛陀說：『這位比丘是刀風發作，無論』
【English Translation】 English version: 『Have I incurred a Pārājika (expulsion offense)?』 He reported this matter to the Buddha. The Buddha said, 『If an unripened boil is broken, causing death, it constitutes a Sthūlātyaya (grave offense). If a ripened boil is broken, causing death, there is no offense.』
There was a bhikkhu (monk) who was ill, and the one attending to him had long been unable to obtain food suitable for his illness. He said to the sick bhikkhu, 『I have long been seeking food suitable for your illness and have been unable to find it. Now that I have finally obtained food, eat it.』 The sick bhikkhu ate it and died. The bhikkhu became doubtful, 『Have I incurred a Pārājika?』 He reported this matter to the Buddha. The Buddha said, 『You have not incurred a Pārājika, but you have incurred a Sthūlātyaya.』
There was a bhikkhu who was ill, and the one attending to him sought medicine for his illness in many ways but could not obtain it. The one attending to the sick bhikkhu went to him and said, 『I have been seeking medicine suitable for your illness but have been unable to find it. Now that you have finally obtained medicine, take it.』 The sick bhikkhu took the medicine and immediately died. The bhikkhu became doubtful, 『Have I incurred a Pārājika?』 He reported this matter to the Buddha. The Buddha said, 『If you give medicine that is obtained with difficulty, causing death, it constitutes a Sthūlātyaya. If you give medicine suitable for the illness, causing death, there is no offense.』
There was a bhikkhu who was ill, and he said to the one attending to him, 『Help me up, help me sit down, help me put on my clothes, help me out of the room to sit, give me a bath, help me put on my clothes, take me into the sun, take me into the shade, then take me back into the room, let me sit down, let me lie down.』 The bhikkhu immediately died. The bhikkhu attending to him became doubtful, 『Have I incurred a Pārājika?』 He reported this matter to the Buddha. The Buddha said, 『There is no offense.』
A bhikkhu meditating while sitting fell asleep. A bhikkhu walking in meditation touched him with a staff to wake him up, and the sitting bhikkhu immediately died. The bhikkhu became doubtful, 『Have I incurred a Pārājika?』 He reported this matter to the Buddha. The Buddha said, 『This bhikkhu had a relapse of knife-wind (a sudden and fatal illness); whether touched or not, he was bound to die, therefore there is no offense.』
A bhikkhu meditating while sitting fell asleep. A bhikkhu walking in meditation threw a cotton ball at him to wake him up, and the sitting bhikkhu immediately died. The bhikkhu became doubtful, 『Have I incurred a Pārājika?』 He reported this matter to the Buddha. The Buddha said, 『This bhikkhu had a relapse of knife-wind; whether』
擲、若不擲，必當死故，無罪。」
坐禪比丘睡，有一比丘持水灌頭令覺，即死。是比丘生疑：「我將無得波羅夷耶？」是事白佛。佛言：「是比丘刀風發，若灌、若不灌，必當死故，無罪。」
十七群眾中有一小兒喜笑，諸比丘捉擊攊，令大笑故便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛。佛知故問：「汝以何心？」答言：「以戲笑故擊攊，大笑故便死。」佛言：「無罪。從今日不應擊攊人，若擊攊得波夜提。」
有一居士得新谷新菜，先與眾僧后自啖。有一阿蘭若比丘常入出此居士舍。是阿蘭若中前著衣持缽入居士舍，至坐處坐共相問訊。是居士見阿蘭若，作是念：「是新谷新菜，當與此阿蘭若，不與眾僧。」即持與阿蘭若比丘。諸比丘生念：「此居士常得新谷新菜，先與眾僧然後自食。今歲何以不與眾僧耶？」諸比丘自相問言：「誰是彼舍入出比丘？」有比丘言：「有一阿蘭若比丘常入出其舍，必當是彼所遮。」諸比丘言：「喚是阿蘭若比丘來。」此比丘來已，諸比丘語言：「某甲居士，歲歲常持新谷新菜，先與眾僧然後自食；今歲不與，必是汝遮。」答言：「我何故遮？」諸比丘言：「此比丘不肯直首，當以兩木壓取其辭。」壓時便死。諸比丘生疑：「我將無得波羅夷耶？」是
【現代漢語翻譯】 現代漢語譯本： 『如果擲或不擲，他都會死，所以無罪。』
一位坐禪的比丘睡著了，另一位比丘用水澆他的頭讓他醒來，結果他死了。這位比丘心生疑惑：『我是否犯了波羅夷罪？』他將此事稟告佛陀。佛陀說：『這位比丘是刀風發作，無論澆或不澆水，他都會死，所以無罪。』
在一個十七人的僧團中，有一個小孩喜歡笑，一些比丘捉住他，拍打他的背部，想讓他大笑，結果他死了。這些比丘心生疑惑：『我們是否犯了波羅夷罪？』他們將此事稟告佛陀。佛陀明知故問：『你們以什麼心？』他們回答說：『因為戲笑，所以拍打他的背部，結果他大笑而死。』佛陀說：『無罪。從今天起不應該拍打人的背部，如果拍打，就犯波夜提罪。』
有一位居士得到了新谷新菜，先供養眾僧，然後自己才吃。有一位阿蘭若（Araṇya，指在森林或僻靜處修行的比丘）比丘經常出入這位居士的家。這位阿蘭若比丘穿著僧衣，拿著缽，進入居士的家，到座位處坐下，互相問候。這位居士看到這位阿蘭若比丘，心想：『這些新谷新菜，應該供養這位阿蘭若比丘，不供養眾僧。』於是就拿去供養了這位阿蘭若比丘。眾比丘心想：『這位居士每年都得到新谷新菜，總是先供養眾僧，然後自己才吃。今年為什麼不供養眾僧呢？』眾比丘互相詢問：『誰是經常出入他家的比丘？』有比丘說：『有一位阿蘭若比丘經常出入他家，一定是他在其中作梗。』眾比丘說：『把那位阿蘭若比丘叫來。』這位比丘來了之後，眾比丘對他說：『某某居士，每年都拿新谷新菜，先供養眾僧，然後自己才吃；今年不供養，一定是你在其中作梗。』他回答說：『我怎麼會作梗呢？』眾比丘說：『這位比丘不肯直接承認，用兩塊木頭夾住他，逼他說出實情。』夾的時候，他就死了。眾比丘心生疑惑：『我們是否犯了波羅夷罪？』
【English Translation】 English version: 'If he was going to die whether he was thrown or not, then there is no offense.'
A Bhikkhu (Buddhist monk) meditating was sleeping, and another Bhikkhu poured water on his head to wake him up, and he died. This Bhikkhu was in doubt: 'Have I committed a Pārājika (defeat)?' He reported this matter to the Buddha. The Buddha said: 'This Bhikkhu had a seizure of knife-wind (a sudden and fatal illness); whether he was poured with water or not, he was going to die, so there is no offense.'
In a Sangha (community) of seventeen people, there was a child who liked to laugh. Some Bhikkhus grabbed him and slapped his back to make him laugh loudly, and he died. These Bhikkhus were in doubt: 'Have we committed a Pārājika?' They reported this matter to the Buddha. Knowing the situation, the Buddha asked: 'With what intention?' They replied: 'Because of joking, we slapped his back, and he died from laughing loudly.' The Buddha said: 'There is no offense. From today onwards, one should not slap people's backs; if one slaps, one commits a Pāyattika (expiation).'
There was a householder who obtained new grain and new vegetables, and he offered them to the Sangha first before eating them himself. There was an Araṇya (Araṇya, a Bhikkhu who practices in the forest or a secluded place) Bhikkhu who often went in and out of this householder's house. This Araṇya Bhikkhu, wearing his robes and carrying his bowl, entered the householder's house, sat down in the seat, and exchanged greetings. The householder, seeing the Araṇya Bhikkhu, thought: 'These new grains and new vegetables should be offered to this Araṇya Bhikkhu, not to the Sangha.' So he took them and offered them to the Araṇya Bhikkhu. The Bhikkhus thought: 'This householder always obtains new grains and new vegetables, and he always offers them to the Sangha first before eating them himself. Why doesn't he offer them to the Sangha this year?' The Bhikkhus asked each other: 'Who is the Bhikkhu who goes in and out of his house?' Some Bhikkhus said: 'There is an Araṇya Bhikkhu who often goes in and out of his house; he must be the one who is obstructing it.' The Bhikkhus said: 'Call that Araṇya Bhikkhu here.' After this Bhikkhu came, the Bhikkhus said to him: 'So-and-so householder always takes new grains and new vegetables and offers them to the Sangha first before eating them himself; this year he is not offering them, it must be you who is obstructing it.' He replied: 'Why would I obstruct it?' The Bhikkhus said: 'This Bhikkhu is not willing to admit it directly; let's press him with two pieces of wood to force him to tell the truth.' While they were pressing him, he died. The Bhikkhus were in doubt: 'Have we committed a Pārājika?'
事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一居士，常與眾僧安居衣。有一阿蘭若比丘常入出其舍。是比丘中前著衣持缽入居士舍，至坐處坐共相問訊。居士見已作是念：「是衣我當與是阿蘭若，不與眾僧。」念已即持衣與是比丘。諸比丘作如是念：「某甲居士，常與眾僧安居衣，今歲何故不與？」共相問言：「誰是彼舍常入出比丘？」有比丘言：「有一阿蘭若比丘常入出其舍，必是阿蘭若所遮。」諸比丘言：「喚是比丘來。」來已諸比丘問言：「某甲居士，歲歲常與安居僧衣。今歲不與，必是汝遮。」答言：「我何以故遮？」諸比丘言：「此比丘必不肯直首，當擲著池中。」著時即死。諸比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有一乞食比丘，中前著衣持缽入舍衛城乞食，遊行時到一多人鬧處門中擲衣，角觸木杵，木杵倒壓殺一小兒。比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日乞食時當一心觀前後。」
有一乞食比丘，中前著衣持缽入舍衛城乞食，遊行諸處到一婆羅門舍。是舍主晨朝洗頭洗身著新白衣，在中門間座。上坐比丘在門下立彈指，婆羅門聞彈指聲，即出看。見比丘即生噁心，作是念：「我未祠天、未祠亡父
【現代漢語翻譯】 現代漢語譯本： 事稟告佛陀，佛陀說：『不得波羅夷（Pārājika，斷頭罪），得偷蘭遮（Sthūlātyaya，粗罪）。』
有一位居士，經常供養眾僧安居的衣服。有一位阿蘭若（āraṇyaka，住在寂靜處的）比丘經常出入他的住所。這位比丘先穿好衣服，拿著缽進入居士的住所，到達座位後坐下，互相問候。居士看到后，心想：『這件衣服我應當給這位阿蘭若比丘，不給眾僧。』想完后，就把衣服給了這位比丘。眾比丘心想：『某甲居士，每年都供養眾僧安居的衣服，今年為什麼不給呢？』互相詢問說：『誰是經常出入他家的比丘？』有比丘說：『有一位阿蘭若比丘經常出入他家，一定是阿蘭若比丘所阻止的。』眾比丘說：『叫這位比丘來。』叫來后，眾比丘問他說：『某甲居士，每年都供養安居僧的衣服。今年不給，一定是您阻止的。』回答說：『我憑什麼阻止？』眾比丘說：『這位比丘一定不肯直接承認，應當把他扔到池塘里。』扔下去的時候就死了。眾比丘心生疑惑：『我們該不會犯了波羅夷罪吧？』把這件事稟告佛陀，佛陀說：『不得波羅夷罪，得偷蘭遮罪。』
有一位乞食的比丘，上午穿好衣服，拿著缽進入舍衛城（Śrāvastī）乞食，到了一處人多喧鬧的地方，在門口扔下衣服，（衣服）碰到木杵，木杵倒下來壓死了一個小孩。比丘心生疑惑：『我該不會犯了波羅夷罪吧？』把這件事稟告佛陀，佛陀說：『無罪。從今以後乞食的時候應當一心觀察前後。』
有一位乞食的比丘，上午穿好衣服，拿著缽進入舍衛城乞食，到處走到一位婆羅門（Brāhmaṇa）的住所。這位舍主早上洗頭洗身，穿著新的白色衣服，坐在中門之間。上座的比丘站在門下彈指，婆羅門聽到彈指的聲音，就出來看。看見比丘后就生起噁心，心想：『我還沒祭祀天神、還沒祭祀死去的父親』
【English Translation】 English version: The matter was reported to the Buddha, and the Buddha said, 'It does not constitute a Pārājika (defeat), but it constitutes a Sthūlātyaya (grave offense).'
There was a householder who regularly provided robes for the Saṅgha (community) during the rainy season retreat. There was a forest-dwelling (āraṇyaka) Bhikkhu (monk) who frequently visited his house. This Bhikkhu, having put on his robes and taken his bowl, entered the householder's residence, sat down in the designated seat, and exchanged greetings. The householder, seeing this, thought to himself, 'I should give this robe to this forest-dwelling Bhikkhu, not to the Saṅgha.' Having thought this, he gave the robe to the Bhikkhu. The Bhikkhus thought, 'Householder X always provides robes for the Saṅgha during the rainy season retreat. Why hasn't he given any this year?' They asked each other, 'Who is the Bhikkhu who frequently visits his house?' One Bhikkhu said, 'There is a forest-dwelling Bhikkhu who frequently visits his house. He must have prevented it.' The Bhikkhus said, 'Call that Bhikkhu here.' Having called him, the Bhikkhus asked him, 'Householder X always provides robes for the Saṅgha during the rainy season retreat. This year he hasn't given any. You must have prevented it.' He replied, 'Why would I prevent it?' The Bhikkhus said, 'This Bhikkhu will certainly not confess directly. We should throw him into the pond.' When they threw him, he died. The Bhikkhus became doubtful, 'Have we committed a Pārājika offense?' The matter was reported to the Buddha, and the Buddha said, 'You have not committed a Pārājika offense, but you have committed a Sthūlātyaya offense.'
There was a Bhikkhu who went for alms. In the forenoon, having put on his robes and taken his bowl, he entered Śrāvastī (city) for alms. When he arrived at a crowded place, he threw his robe down at the entrance. The corner of the robe touched a wooden pestle, and the wooden pestle fell and crushed a small child to death. The Bhikkhu became doubtful, 'Have I committed a Pārājika offense?' The matter was reported to the Buddha, and the Buddha said, 'There is no offense. From today onward, when going for alms, one should mindfully observe what is in front and behind.'
There was a Bhikkhu who went for alms. In the forenoon, having put on his robes and taken his bowl, he entered Śrāvastī for alms. He arrived at the house of a Brāhmaṇa (priest). The householder had washed his head and body in the morning, put on new white clothes, and was sitting in the middle of the doorway. The senior Bhikkhu stood at the doorway and snapped his fingers. The Brāhmaṇa, hearing the snapping sound, came out to look. Seeing the Bhikkhu, he became angry and thought, 'I have not yet made offerings to the gods, nor have I made offerings to my deceased father.'
母親里，禿道人著壞色弊衣，斷種人先來從我乞食。」以瞋心推胸令去，比丘倒一小兒上，小兒即死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日乞食時，當一心觀前後。」
有一比丘有拍病咒術，拍一人頰即時死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日欲拍時當徐徐，莫令死。」
有一比丘食時噎，一比丘與槌頸，所噎食並血來出，即時便死。是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。從今日當安徐槌，但令食出，莫令死。」
迦留陀夷常入出一家，中前著衣持缽往到其舍。是家有婦人乳兒，早起持兒著床上，以白㲲覆捨去。迦留陀夷門下立彈指，婦人出看，見迦留陀夷言：「大德坐此床。」迦留陀夷不觀，便坐小兒上，小兒大喚，婦人言：「此中有小兒！有小兒！」迦留陀夷身重，坐時小兒即死腸出。迦留陀夷作是事已，還到寺中語諸比丘：「我今日作如是事。」諸比丘以是事白佛。佛知故問：「汝以何心作是事？」「世尊！我先不觀是床便坐。」佛言：「無罪。從今日床榻坐處，當好看然後坐。若不看坐，得突吉羅。」偷罹難陀比丘尼亦如是。
復有父子二比丘，共遊行憍薩羅國，欲詣舍衛城。日暮
【現代漢語翻譯】 現代漢語譯本： 『母親啊，有個穿著破舊染色衣服的禿頭修行人，斷絕後代的人，先前來向我乞食。』因為嗔恨心推他的胸口讓他離開，比丘倒在一個小孩身上，小孩立刻死了。這個比丘心生疑惑：『我難道犯了波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『沒有罪。從今以後乞食的時候，應當一心觀察前後。』 有一個比丘有拍打治病的咒術，拍打一個人的臉頰，那人立刻就死了。這個比丘心生疑惑：『我難道犯了波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『沒有罪。從今以後想要拍打的時候，應當慢慢地，不要讓人死掉。』 有一個比丘吃飯時噎住了，一個比丘給他捶打頸部，被噎住的食物和血一起出來，立刻就死了。這個比丘心生疑惑：『我難道犯了波羅夷罪嗎？』他將此事稟告佛陀，佛陀說：『沒有罪。從今以後應當慢慢地捶打，只要讓食物出來，不要讓人死掉。』 迦留陀夷（Kāludāyin，人名）經常出入一家，中午之前穿著衣服拿著缽前往那家。這家有個婦人正在哺乳嬰兒，早晨起來把嬰兒放在床上，用白色的細布蓋著就離開了。迦留陀夷站在門下彈指，婦人出來看，見到迦留陀夷說：『大德（bhadanta，對僧侶的尊稱）請坐這張床。』迦留陀夷沒有觀察，就坐在小孩身上，小孩大聲哭喊，婦人說：『這裡面有小孩！有小孩！』迦留陀夷身體很重，坐下去的時候小孩立刻死了，腸子都出來了。迦留陀夷做了這件事後，回到寺廟中告訴眾比丘：『我今天做了這樣的事。』眾比丘將此事稟告佛陀。佛陀明知故問：『你以什麼心做這件事？』迦留陀夷回答：『世尊（bhagavat，對佛陀的尊稱）！我先前沒有觀察這張床就坐下了。』佛陀說：『沒有罪。從今以後床榻座位的地方，應當好好看清楚然後再坐。如果不看清楚就坐下，犯突吉羅（dukkata，一種輕罪）。』偷罹難陀（Thullananda，人名）比丘尼也像這樣。 又有父子兩個比丘，一起前往憍薩羅國（Kosala），想要去舍衛城（Sravasti）。天黑了
【English Translation】 English version: 『Mother, a bald ascetic wearing tattered, dyed robes, a person who cuts off his lineage, came to me earlier begging for food.』 Out of anger, she pushed his chest to make him leave, and the bhikkhu (monk) fell onto a small child, who died instantly. The bhikkhu was doubtful: 『Will I have committed a pārājika (defeat, expulsion from the Sangha)?』 He reported this matter to the Buddha, who said: 『No offense. From today onward, when begging for food, you should mindfully observe what is in front of and behind you.』 There was a bhikkhu who had a spell for curing illness by slapping; slapping a person's cheek would cause them to die instantly. The bhikkhu was doubtful: 『Will I have committed a pārājika?』 He reported this matter to the Buddha, who said: 『No offense. From today onward, when you want to slap, you should do it slowly, so as not to cause death.』 There was a bhikkhu who choked while eating, and another bhikkhu struck his neck, causing the choked food and blood to come out together, and he died instantly. The bhikkhu was doubtful: 『Will I have committed a pārājika?』 He reported this matter to the Buddha, who said: 『No offense. From today onward, you should strike slowly, just enough to get the food out, not to cause death.』 Kāludāyin (name of a person) frequently went in and out of a certain family's house, and before noon, wearing his robes and carrying his bowl, he would go to their house. This family had a woman who was nursing a baby. She got up early, put the baby on the bed, covered it with a white cloth, and left the house. Kāludāyin stood at the door and snapped his fingers. The woman came out to see, and seeing Kāludāyin, said: 『Venerable sir (bhadanta, a respectful term for monks), please sit on this bed.』 Kāludāyin did not look, and sat on the child. The child cried out loudly, and the woman said: 『There is a child in there! There is a child!』 Kāludāyin was heavy, and when he sat down, the child died instantly, and its intestines came out. After Kāludāyin did this, he returned to the monastery and told the bhikkhus: 『Today I did such a thing.』 The bhikkhus reported this matter to the Buddha. The Buddha, knowing the situation, asked: 『With what intention did you do this?』 Kāludāyin replied: 『Venerable One (bhagavat, a respectful term for the Buddha)! I did not look at the bed before sitting down.』 The Buddha said: 『No offense. From today onward, you should look carefully at beds and seats before sitting down. If you sit down without looking, you commit a dukkata (misdeed, a minor offense).』 The bhikkhuni (nun) Thullananda (name of a person) was also like this. Furthermore, there were two bhikkhus, father and son, traveling together in Kosala (name of a kingdom), wanting to go to Sravasti (name of a city). It grew dark
是中有險道未度，兒語父言：「是中有險道，當疾行過。」即從兒語疾行，即乏死。兒比丘生疑：「我將無得波羅夷並逆罪耶？」是事白佛。佛知故問：「汝以何心語？」兒比丘言：「日暮恐不過險道，我以恩愛心語令疾行。疾行時乏死。」佛言：「無罪。從今日莫以小因緣故日暮險道中行，若已入險道，老比丘所擔物，年少比丘應代擔，應語言：『我若前去，汝當於後來。』」是時諸比丘便生疑：「云何比丘殺父，不得波羅夷及逆罪耶？」佛知諸比丘心所念，為說本生，語諸比丘：「有過去世，有禿頭染衣人，共兒持衣詣水邊，浣諸衣已絞捩曬卷牒，盛著囊中持複道還歸。爾時大熱眼闇，道中見一樹，便自以衣囊枕頭下睡。有蚊子來飲其頭血，兒見已瞋作是念：『我父疲極睡臥，是弊惡婢兒蚊子，何以來飲我父血？』即持大棒欲打蚊子，蚊子飛去，棒著父頭即死。時此樹神說偈言：
「『寧為智者仇， 不與無智親； 愚為父害蚊， 蚊去破父頭。』」
佛語諸比丘：「謂彼時禿染衣人，豈異人乎？莫作是觀，即此長老比丘是也。爾時兒者，今此比丘是。爾時此兒雖殺父而不得逆罪，今殺父亦不得波羅夷及逆罪。」◎
十誦律卷第五十八 大正藏第 23 冊 No. 1435 十誦律
【現代漢語翻譯】 現代漢語譯本： 如果途中遇到尚未通過的危險路段，小沙彌對比丘父親說：『這裡有危險的路段，應當快點走過去。』比丘父親聽從小沙彌的話快速行走，結果疲憊而死。小沙彌因此心生疑惑：『我這樣做難道會犯下波羅夷罪（Parajika，斷頭罪）和逆罪嗎？』他將此事稟告佛陀。佛陀明知故問：『你當時是以什麼心態說的？』小沙彌回答說：『因為天色已晚，恐怕無法通過危險路段，我是以關愛的心情讓他快點走，結果他因為快速行走而疲憊致死。』佛陀說：『沒有罪過。從今以後，不要因為小事而在日暮時分行走于危險路段。如果已經進入危險路段，年幼的比丘應當代替年老比丘承擔所攜帶的物品，並且應當說：『如果我走在前面，您應當在後面跟隨。』』 當時，眾比丘便產生疑問：『為什麼比丘殺死父親，卻不會犯下波羅夷罪和逆罪呢？』佛陀知道眾比丘心中所想，便為他們講述了一個本生故事，告訴眾比丘：『在過去世，有一個禿頭、穿著染色衣服的人，和他的兒子一起拿著衣服到水邊，洗完衣服后擰乾、晾曬、卷疊，然後裝在袋子里，沿著原路返回。當時天氣炎熱，他眼睛昏花，在路中看到一棵樹，便將裝衣服的袋子枕在頭下睡覺。有蚊子飛來叮咬他的頭，兒子看到後生氣地想：『我的父親疲憊不堪地睡覺，這些可惡的蚊子，為什麼要來叮咬我父親的血？』於是拿起大棒想要打蚊子，蚊子飛走了，棒子卻打在父親的頭上，父親當場死亡。當時，這棵樹的神靈說了這樣一首偈語： 『寧願與智者為仇，也不與無知者為親；愚蠢的兒子爲了父親而傷害蚊子，蚊子飛走了卻打破了父親的頭。』 佛陀告訴眾比丘：『你們說那個時候的禿頭染衣人，是其他人嗎？不要這樣看，他就是現在的這位長老比丘。當時那個兒子，就是現在的這位比丘。當時這個兒子雖然殺死了父親，卻沒有犯下逆罪，現在殺死父親也不會犯下波羅夷罪和逆罪。』 出自《十誦律》第五十八卷 《大正藏》第23冊 No. 1435 《十誦律》
【English Translation】 English version: If there is a dangerous road ahead that has not yet been crossed, the young novice says to his father, the Bhikkhu (Buddhist monk): 'There is a dangerous road here, we should hurry across.' The Bhikkhu father listens to the young novice and walks quickly, resulting in exhaustion and death. The young novice then becomes doubtful: 'Could I have committed a Parajika (expulsion offense) and a heinous crime?' He reports this matter to the Buddha. The Buddha, knowing the situation, asks: 'With what intention did you speak?' The young novice replies: 'Because it was getting late, and I was afraid we wouldn't be able to cross the dangerous road, I spoke with a loving heart, urging him to walk quickly, resulting in his exhaustion and death.' The Buddha says: 'There is no offense. From today onwards, do not travel on dangerous roads at dusk for trivial reasons. If you have already entered a dangerous road, the younger Bhikkhu should take over the items carried by the older Bhikkhu, and should say: 'If I go ahead, you should follow behind.'' At that time, the Bhikkhus then became doubtful: 'Why is it that a Bhikkhu who kills his father does not commit a Parajika offense or a heinous crime?' The Buddha, knowing what the Bhikkhus were thinking, told them a Jataka (birth story), saying to the Bhikkhus: 'In the past, there was a bald-headed man wearing dyed robes, who, together with his son, took clothes to the water's edge. After washing the clothes, they wrung them out, dried them, folded them, and put them in a bag, returning along the same road. At that time, the weather was hot, and his eyes were blurred. Seeing a tree on the road, he used the bag of clothes as a pillow and fell asleep. A mosquito came to drink his blood, and the son, seeing this, became angry and thought: 'My father is sleeping, exhausted. Why are these vile mosquitoes drinking my father's blood?' He then took a large stick, intending to hit the mosquito. The mosquito flew away, but the stick hit the father's head, and the father died on the spot. At that time, the spirit of the tree spoke this verse: 'It is better to be an enemy of the wise than a friend of the ignorant; the foolish son harmed the mosquito for his father's sake, but the mosquito flew away and broke his father's head.' The Buddha told the Bhikkhus: 'Do you think that the bald-headed man in dyed robes at that time was someone else? Do not think so. He is this elder Bhikkhu now. The son at that time is this Bhikkhu now. Although the son killed his father at that time, he did not commit a heinous crime. Killing his father now will also not result in a Parajika offense or a heinous crime.' From the Vinaya in Ten Recitations, Volume 58 Taisho Tripitaka Volume 23, No. 1435, Vinaya in Ten Recitations
十誦律卷第五十九(第十誦之四)
後秦北印度三藏弗若多羅譯比尼誦殺戒之餘
◎有父子二比丘，遊行憍薩羅國，欲到舍衛國。至一無僧伽藍聚落中，兒語父言：「今於何處宿？」父言：「此聚落中宿。」兒言：「此聚落中白衣住處，若我在中宿與此何異？」父言：「當何處宿？」兒言：「當此空地宿。」父言：「此中有虎畏，若我睡時汝當莫睡。」答言：「爾。」父即臥睡，有鼾聲，虎聞便來嚙父頭，父便大喚。兒看見父頭破，父因是即死。兒比丘生疑：「父由我故死，父欲在聚落中宿，我若用父教者，父則不死。我欲空地臥故令父死，我將無得波羅夷並逆罪耶？」是事白佛，佛言：「無罪。應當大喚然火怖虎令去。」
比丘以殺心，遣使殺某甲人，是人若死，是比丘，得波羅夷。若不死，得偷蘭遮。
有比丘殺一獼猴，諸比丘言：「汝得波羅夷。」是比丘言：「何以故？」諸比丘言：「獼猴似人，若殺與人何異？」是比丘生疑：「我將無得波羅夷耶？」是事白佛。佛言：「不得波羅夷，得波逸提。」
諸比丘遊行憍薩羅國，向舍衛城，見一空寺入中觀看，見臥具、床榻、釜鑊、盆器、斗斛、瓶甕眾僧生活物，無所乏少，自相謂言：「我等何不是中安居？」余比丘告言：
【現代漢語翻譯】 現代漢語譯本
《十誦律》卷第五十九 (第十誦之四)
後秦北印度三藏弗若多羅譯比尼誦殺戒之餘
◎有父子二比丘，在**憍薩羅國 (Kosala，古印度十六雄國之一)，想要前往舍衛國 (Śrāvastī，古印度城市)。到達一個沒有僧伽藍 (saṃghārāma，僧院)的聚落中，兒子對父親說：『我們今晚在哪裡住宿？』父親說：『就在這個聚落中住宿。』兒子說：『這個聚落中都是白衣 (avadāta-vāsas，在家信徒)的住所，如果我在這裡住宿，和住在他們那裡有什麼區別？』父親說：『那應該在哪裡住宿？』兒子說：『應該在這片空地上住宿。』父親說：『這裡有老虎，我很害怕。如果我睡覺的時候，你應當不要睡覺。』兒子回答說：『好的。』父親就躺下睡覺，發出鼾聲。老虎聞到聲音就來咬父親的頭，父親便大聲呼叫。兒子看見父親的頭被咬破，父親因此就死了。兒子比丘心生疑惑：『父親是因為我的緣故而死，父親想要在聚落中住宿，如果我聽從父親的教導，父親就不會死。我因為想要在空地上睡覺而導致父親死亡，我將不會因此而犯波羅夷 (pārājika，斷頭罪)以及逆罪吧？』這件事稟告佛陀，佛陀說：『沒有罪。應當大聲呼叫、點燃火、恐嚇老虎讓它離開。』
比丘以殺害之心，派遣使者去殺某甲人，如果這個人死了，這個比丘就犯波羅夷。如果沒死，就犯偷蘭遮 (sthūlātyaya，重罪)。
有比丘殺死一隻獼猴，諸位比丘說：『你犯了波羅夷。』這個比丘說：『為什麼？』諸位比丘說：『獼猴像人，如果殺了獼猴和殺人有什麼區別？』這個比丘心生疑惑：『我將不會因此而犯波羅夷吧？』這件事稟告佛陀。佛陀說：『不得波羅夷，得波逸提 (prāyaścittika，單墮罪)。』
諸位比丘在**憍薩羅國 (Kosala，古印度十六雄國之一)，前往舍衛城 (Śrāvastī，古印度城市)，看見一座空寺，進入其中觀看，看見臥具、床榻、釜鑊 (用於烹飪的大鍋)、盆器、斗斛 (dǒu hú，計量工具)、瓶甕 (píng wèng，容器)等眾僧的生活物品，什麼都不缺少，互相說道：『我們為什麼不在這裡安居 (varṣā，雨季安居)?』其他比丘告訴他們說：
【English Translation】 English version
Vinaya in Ten Recitations, Scroll 59 (The Fourth of the Tenth Recitation)
Translated by Tripiṭaka Furuoduoluo from Northern India of the Later Qin Dynasty, remaining of the section on killing precepts in the Vinaya Recitation.
◎ There were two Bhikshus, father and son, in Kosala (ancient Indian kingdom), who wanted to go to Śrāvastī (ancient Indian city). They arrived at a village without a Saṃghārāma (monastery). The son said to his father, 'Where shall we stay tonight?' The father said, 'We will stay in this village.' The son said, 'This village is full of the dwellings of Avadāta-vāsas (lay followers). If I stay here, what difference is there from staying with them?' The father said, 'Where should we stay then?' The son said, 'We should stay in this open space.' The father said, 'There are tigers here, I am afraid. If I am sleeping, you should not sleep.' The son replied, 'Okay.' The father then lay down to sleep and began to snore. The tiger heard the sound and came to bite the father's head. The father then cried out loudly. The son saw that his father's head was broken, and the father died as a result. The Bhikshu son became doubtful, 'My father died because of me. My father wanted to stay in the village. If I had followed my father's instructions, my father would not have died. I caused my father's death because I wanted to sleep in the open space. Will I not incur a Pārājika (defeat, expulsion) offense and a heinous crime?' This matter was reported to the Buddha. The Buddha said, 'There is no offense. You should have shouted loudly, lit a fire, and frightened the tiger away.'
A Bhikshu, with the intention to kill, sends a messenger to kill a certain person. If that person dies, the Bhikshu commits a Pārājika offense. If the person does not die, he commits a Sthūlātyaya (grave offense).
A Bhikshu killed a monkey. The Bhikshus said, 'You have committed a Pārājika offense.' The Bhikshu said, 'Why?' The Bhikshus said, 'A monkey resembles a human. What difference is there between killing a monkey and killing a human?' The Bhikshu became doubtful, 'Will I not incur a Pārājika offense because of this?' This matter was reported to the Buddha. The Buddha said, 'You do not incur a Pārājika offense, you incur a Prāyaścittika (expiation) offense.'
The Bhikshus were in Kosala (ancient Indian kingdom), heading towards Śrāvastī (ancient Indian city). They saw an empty temple and entered to look around. They saw bedding, couches, cooking pots, basins, measuring tools (dǒu hú), bottles, and jars, all the necessities for the monastic life, lacking nothing. They said to each other, 'Why don't we observe the Vassa (rain retreat) here?' Other Bhikshus told them:
「隨意。」是中安居已立制：「我等三月過不自恣，到八月當自恣。夏末月佈施物我等當得。」夏末八月賊發時，賊作是念：「何處有不須器仗鬥戰而得錢物耶？」作是念已共相謂言：「當奪沙門釋子物。」賊即來圍繞是寺。是僧中有比丘得神通力，亦有本是大力士，及本是大射家子，是諸比丘作是念：「我等以好心出家，不應與賊共鬥。」作是念已默然住。賊來劫奪衣被令皆裸露。諸佛常法，二時大會集諸弟子：一春末月、二夏末月。春末月，諸方處處國土諸比丘來至佛所，佛與我等說法，我等三月安居中，當念修習，是初大會。為聽法故夏末月，自恣竟作衣畢，持衣缽到佛所，作是念：「我等久不見佛世尊！」是第二大會，為見佛故。是被賊比丘，自恣已作衣竟，持衣缽向舍衛，到佛所頂禮佛足在一面坐。諸佛常法，客比丘來，以軟語勞問如是言：「汝忍不？足不？安樂住不？乞食不乏、道路不疲耶？」爾時佛以如是語勞問諸比丘：「汝忍不？足不？安樂住不？乞食不乏、道路不疲耶？」諸比丘言：「世尊！我等忍足、安樂住、乞食不乏、道路不疲。」具以上事向佛廣說。佛即以是因緣故集僧，集僧已種種因緣贊戒、贊持戒，贊戒、贊持戒已，語諸比丘：「汝等賊來時，應作大音聲擊鐘振鈴令賊怖畏。」諸比丘從
佛聞是事，見是過罪，后歲還本處安居，安居已還復立制：「我等不應三月自恣，當到八月自恣。為夏末月得安居施物用故。」夏末八月如本賊發時，賊作是念：「何處當有不須器仗鬥戰而得錢物耶？」作是念：「沙門釋子不與人鬥，我當往劫取財物。」念已即往圍繞僧房。諸比丘先備防賊具，賊來已即入房舍，閉門下店上樓閣上，作大音聲恐怖諸賊，擊鐘振鈴。有二比丘，闇中擲石恐怖，石墮殺賊。是兩比丘自相謂言：「我與汝俱放石，不知誰石殺賊？」即生疑：「我將無得波羅夷耶？」是事白佛，佛言：「無罪。放石時應唱言：『石下！石下！』」(第三波羅夷竟)◎
◎大妄語戒
佛在毗耶離婆求沫河邊，佛與婆求沫河諸比丘結戒，言：「先作無罪。」是諸比丘作是念：「我等多時空無過人法妄語，不知何者是先？何者非先？」心生疑悔。是事白佛，佛言：「未結戒前婆求沫諸比丘一切時不犯，是故先作無罪。」
比丘人前作非人想，自說得過人法，是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「人中生人想，得波羅夷。人中生非人想，得波羅夷。人中生疑，得波羅夷。非人中生非人想，得偷蘭遮。非人中生人想，得偷蘭遮。非人中生疑，得偷蘭遮。」
有比丘，居士前自
【現代漢語翻譯】 現代漢語譯本：佛陀聽聞此事，見到這種過失罪行，來年後回到原來的地方安居。安居完畢后，又重新制定製度：『我們不應該在三個月后就進行自恣（pravāraṇā，僧團在雨季安居結束時舉行的儀式），應當到八月再進行自恣。這是爲了在夏末月能夠得到安居的施捨財物使用。』夏末八月，就像當初盜賊發生時一樣，盜賊這樣想：『哪裡可以不用器械戰鬥就能得到錢財物品呢？』他們想到：『沙門釋子（Śrāmaṇa Śākyaputra，釋迦牟尼的出家弟子）不與人爭鬥，我們應當前去搶劫他們的財物。』想到這裡，他們就去包圍僧房。眾比丘事先準備了防賊的器具，盜賊來后，比丘們就進入房舍，關閉房門，有的到樓上，有的到閣樓上，製造巨大的聲響來恐嚇盜賊，敲擊鐘和搖動鈴鐺。有兩位比丘在黑暗中投擲石頭恐嚇盜賊，石頭落下殺死了盜賊。這兩位比丘互相說道：『我和你一起扔石頭，不知道是誰的石頭殺死了盜賊？』於是心生疑惑：『我難道犯了波羅夷（pārājika，斷頭罪）嗎？』這件事稟告佛陀，佛陀說：『沒有罪。扔石頭時應當喊道：『石頭落下！石頭落下！』』（第三波羅夷戒完） ◎大妄語戒 佛陀在毗耶離（Vaiśālī）婆求沫河（Vaggumudā）邊，佛陀與婆求沫河的眾比丘結戒，說：『先做的沒有罪。』這些比丘這樣想：『我們長時間空無過人法（uttarimanussadhamma，超人法）的妄語，不知道哪個是先？哪個不是先？』心中產生疑惑後悔。這件事稟告佛陀，佛陀說：『未結戒前，婆求沫的眾比丘一切時候都不犯戒，所以先做的沒有罪。』 有比丘，在人前作非人想，自己說得到過人法，這位比丘心生疑惑：『我難道犯了波羅夷嗎？』這件事稟告佛陀，佛陀說：『在人中生人想，得波羅夷。在人中生非人想，得波羅夷。在人中生疑，得波羅夷。在非人中生非人想，得偷蘭遮（sthūlātyaya，粗罪）。在非人中生人想，得偷蘭遮。在非人中生疑，得偷蘭遮。』 有比丘，在居士前自
【English Translation】 English version: The Buddha, having heard of this matter and seeing this fault and transgression, returned to his original place for the rainy season retreat the following year. After the retreat, he re-established a rule: 'We should not hold the pravāraṇā (invitation) after three months; we should hold it in the eighth month. This is so that we may use the offerings received during the last month of the rainy season retreat.' In the eighth month of the late summer, just as when the thieves had appeared before, the thieves thought: 'Where can we obtain money and goods without needing weapons or fighting?' They thought: 'The Śrāmaṇa Śākyaputras do not fight with people; we should go and rob them of their possessions.' Having thought this, they went and surrounded the monastery. The monks had prepared defensive tools against thieves beforehand. When the thieves came, the monks entered the dwellings, closed the doors, some went upstairs, some went to the attics, making loud noises to frighten the thieves, striking bells and ringing chimes. Two monks, in the darkness, threw stones to frighten the thieves, and a stone fell and killed a thief. The two monks said to each other: 'You and I both threw stones; we do not know whose stone killed the thief?' Then doubt arose in their minds: 'Have I committed a pārājika (defeat)?' This matter was reported to the Buddha, and the Buddha said: 'There is no offense. When throwing stones, one should shout: 'Stone down! Stone down!'' (The Third Pārājika ends) ◎The Great False Claim Precept The Buddha was at the Vaggumudā River in Vaiśālī. The Buddha established a precept with the monks at the Vaggumudā River, saying: 'What was done before is without offense.' The monks thought: 'For a long time, we have been making empty false claims about uttarimanussadhamma (superhuman qualities). We do not know which is before and which is not before?' Doubt and regret arose in their minds. This matter was reported to the Buddha, and the Buddha said: 'Before the establishment of the precept, the monks at the Vaggumudā River did not commit any offense at any time; therefore, what was done before is without offense.' If a monk, in front of people, imagines them to be non-humans and claims to have attained superhuman qualities, the monk doubts: 'Have I committed a pārājika?' This matter was reported to the Buddha, and the Buddha said: 'Thinking of humans as humans, one incurs a pārājika. Thinking of humans as non-humans, one incurs a pārājika. Having doubt about humans, one incurs a pārājika. Thinking of non-humans as non-humans, one incurs a sthūlātyaya (grave offense). Thinking of non-humans as humans, one incurs a sthūlātyaya. Having doubt about non-humans, one incurs a sthūlātyaya.' There is a monk, in front of a householder, self-
稱得過人法。是居士不解，居士言：「大德何所道？」比丘言：「置不須問。」是比丘生疑：「我將無得波羅夷耶？」是事白佛，佛言：「不得波羅夷，得偷蘭遮。」
有人問比丘言：「汝是阿羅漢不？汝應受上座上水上供養不？」若默然受，得偷蘭遮。
人問比丘言：「汝是婆羅門除滅惡法不？」若默然受，得偷蘭遮。
人問比丘言：「汝好守六根門不？」若默然受，得偷蘭遮。
人問比丘言：「汝若是阿羅漢便受是衣被。」若默然受，得偷蘭遮。飲食湯藥資生之物亦如是。
比丘常入出一居士家，是比丘中前著衣持缽到是居士舍，居士出在門下立言：「若是阿羅漢，入我舍坐處坐，手受水受飲食，受已咒愿，咒愿已去。」若是比丘默然入坐，飲食咒愿，咒愿已去時，得偷蘭遮。
有一比丘常入出一居士家，是比丘中前著衣持缽到其舍，居士出在門下立言：「大德！若是阿羅漢便入。」比丘言：「我非阿羅漢，若聽入當入。」若居士聽入無罪。坐處坐、受水飲食、咒愿出門亦如是。
一時目連語諸比丘：「從阿鼻地獄乃至阿迦尼吒天，我能于中遍至，身自在來往。」諸比丘言：「目連！汝何有此事？聲聞弟子身通，極遠能至梵世。汝空無過人法故妄語，汝目連滅擯驅出
【現代漢語翻譯】 現代漢語譯本： 如果有人稱讚比丘具有超凡的修行成就。如果這位居士不明白，居士問：『大德，您在說什麼？』比丘說：『放下，不必問。』這位比丘心生疑惑：『我難道犯了波羅夷罪嗎？』這件事稟告佛陀，佛陀說：『沒有犯波羅夷罪，犯了偷蘭遮罪。』（波羅夷：佛教中最重的罪行，會導致被逐出僧團；偷蘭遮：一種較輕的罪行）
如果有人問比丘：『你是阿羅漢（Arahant）嗎？你應當接受上座的座位、上好的水和供養嗎？』如果比丘默然接受，就犯了偷蘭遮罪。（阿羅漢：佛教中修行達到最高境界的人）
如果有人問比丘：『你是婆羅門（Brahmin），已經除滅了惡法嗎？』如果比丘默然接受，就犯了偷蘭遮罪。（婆羅門：古印度社會中的最高種姓，這裡指代修行者）
如果有人問比丘：『你好好守護六根門頭嗎？』如果比丘默然接受，就犯了偷蘭遮罪。（六根：眼、耳、鼻、舌、身、意）
如果有人問比丘：『如果你是阿羅漢，就接受這件衣服。』如果比丘默然接受，就犯了偷蘭遮罪。飲食、湯藥和生活必需品也是如此。
一位比丘經常出入一位居士的家。這位比丘上午穿好衣服，拿著缽來到這位居士的住所。居士出門站在門下說：『如果是阿羅漢，就進入我的住所，坐在座位上，用手接受水和飲食，接受後進行祝願，祝願完畢后離開。』如果這位比丘默然進入住所坐下，飲食祝願，祝願完畢后離開時，就犯了偷蘭遮罪。
有一位比丘經常出入一位居士的家。這位比丘上午穿好衣服，拿著缽來到他的住所。居士出門站在門下說：『大德！如果是阿羅漢就進來。』比丘說：『我不是阿羅漢，如果允許進入，我就進去。』如果居士允許進入，就沒有罪。坐在座位上、接受水和飲食、祝願出門也是如此。
一時，目連（Maudgalyayana）對諸位比丘說：『從阿鼻地獄（Avici Hell）乃至阿迦尼吒天（Akanistha Heaven），我都能在其中遍至，身體自在來往。』諸位比丘說：『目連！你怎麼會有這種能力？聲聞弟子（Sravaka）的身通，最遠只能到達梵世（Brahma World）。你虛空沒有超人的能力卻妄語，你目連應該被滅擯驅逐出去。』（阿鼻地獄：佛教中最底層的地獄；阿迦尼吒天：色界天的最高層；聲聞弟子：聽聞佛法而修行的弟子；梵世：色界天的一層）
【English Translation】 English version: If someone praises a Bhikkhu (Buddhist monk) for having extraordinary spiritual attainments, and the layman doesn't understand, the layman asks: 'Venerable, what are you saying?' The Bhikkhu says: 'Put it aside, no need to ask.' This Bhikkhu then has doubts: 'Have I committed a Parajika (the most serious offense in Buddhism, leading to expulsion from the Sangha)?' This matter is reported to the Buddha, and the Buddha says: 'He has not committed a Parajika, but he has committed a Thullanacca (a lesser offense).'
If someone asks a Bhikkhu: 'Are you an Arahant (one who has attained the highest state of enlightenment in Buddhism)? Are you worthy of receiving the best seat, the best water, and offerings?' If the Bhikkhu silently accepts, he commits a Thullanacca.
If someone asks a Bhikkhu: 'Are you a Brahmin (the highest caste in ancient Indian society, here referring to a spiritual practitioner) who has eradicated evil dharmas (teachings)?' If the Bhikkhu silently accepts, he commits a Thullanacca.
If someone asks a Bhikkhu: 'Do you well guard the six sense doors (eyes, ears, nose, tongue, body, and mind)?' If the Bhikkhu silently accepts, he commits a Thullanacca.
If someone asks a Bhikkhu: 'If you are an Arahant, then accept this robe.' If the Bhikkhu silently accepts, he commits a Thullanacca. The same applies to food, medicine, and necessities of life.
A Bhikkhu frequently enters and exits a layman's house. This Bhikkhu, in the forenoon, puts on his robes and carries his bowl to the layman's residence. The layman comes out and stands at the door, saying: 'If you are an Arahant, enter my residence, sit in the seat, receive water and food with your hand, and after receiving, offer blessings, and after offering blessings, leave.' If this Bhikkhu silently enters, sits down, eats, offers blessings, and leaves after offering blessings, he commits a Thullanacca.
There is a Bhikkhu who frequently enters and exits a layman's house. This Bhikkhu, in the forenoon, puts on his robes and carries his bowl to his residence. The layman comes out and stands at the door, saying: 'Venerable! If you are an Arahant, then enter.' The Bhikkhu says: 'I am not an Arahant, if you allow me to enter, I will enter.' If the layman allows him to enter, there is no offense. The same applies to sitting in the seat, receiving water and food, offering blessings, and leaving.
At one time, Maudgalyayana (one of the Buddha's chief disciples) said to the Bhikkhus: 'From Avici Hell (the lowest level of hell in Buddhism) to Akanistha Heaven (the highest heaven in the Form Realm), I can travel everywhere within them, and my body can freely come and go.' The Bhikkhus said: 'Maudgalyayana! How could you have such abilities? The psychic powers of a Sravaka (a disciple who learns by hearing the teachings) can only reach as far as the Brahma World (a realm in the Form Realm). You are falsely claiming to have superhuman abilities when you do not, therefore, you, Maudgalyayana, should be expelled and banished.'
。」是事問佛，佛語諸比丘言：「汝等莫說目連是事罪過。何以故？若人依初禪，善修習如意足得神通，是人則能從阿鼻地獄乃至阿迦尼吒天，身自在往來。若比丘依第二禪、第三禪、第四禪亦如是。目連比丘依四禪，善修如意足得大神通，若欲從阿鼻地獄上至阿迦尼吒天，于中身得往反自在，目連語實無罪。」
又一時目連語諸比丘言：「從阿鼻地獄乃至阿迦尼吒天，其中眾生所有音聲，我以天耳皆悉能聞。」諸比丘言：「目連汝何有此事？聲聞弟子天耳，極遠能聞上至梵世。汝目連空無過人法妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？若有依初禪得天耳，是人則能從阿鼻地獄乃至阿迦尼吒天，其中音聲自在能聞。若比丘依第二、第三、第四禪亦如是。目連比丘依四禪，善修天耳通，若欲聞阿鼻地獄乃至阿迦尼吒天其中眾生所有音聲，皆悉能聞，目連實語無罪。」
又一時目連語諸比丘言：「從阿鼻地獄乃至阿迦尼吒天，其中眾生所有心念，我能悉知。」諸比丘言：「目連！汝何有是事？聲聞弟子極遠能知乃至梵世。汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？若比丘依初禪，善修知他心通，是人則
【現代漢語翻譯】 現代漢語譯本：於是，這些比丘就此事請問佛陀，佛陀對比丘們說：『你們不要說目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）犯了這樣的罪過。為什麼呢？如果有人依靠初禪，好好地修習如意足（iddhi-pāda，四神足之一，通過願望、精進、專注和智慧來獲得神通），得到神通，這個人就能從阿鼻地獄（Avīci，八大地獄中最下層）到阿迦尼吒天（Akaniṣṭha，色界頂層天），身體自在地往來。如果比丘依靠第二禪、第三禪、第四禪也是這樣。目連比丘依靠四禪，好好地修習如意足，得到大神通，如果想要從阿鼻地獄上到阿迦尼吒天，在這其中身體能夠往返自如，目連所說的是實話，沒有罪過。』
又一次，目連對比丘們說：『從阿鼻地獄到阿迦尼吒天，其中眾生所有的聲音，我用天耳都能聽見。』比丘們說：『目連，你怎麼會有這種能力？聲聞弟子（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的天耳，最遠能聽到上至梵世（Brahma-loka，色界諸天）。你目連沒有超過常人的能力卻說妄語，你目連應該被滅擯驅逐。』這些比丘就此事請問佛陀，佛陀對比丘們說：『你們不要說目連犯了這樣的罪過。為什麼呢？如果有人依靠初禪得到天耳，這個人就能從阿鼻地獄到阿迦尼吒天，其中的聲音自在地聽見。如果比丘依靠第二禪、第三禪、第四禪也是這樣。目連比丘依靠四禪，好好地修習天耳通，如果想要聽見阿鼻地獄到阿迦尼吒天其中眾生所有的聲音，都能聽見，目連說的是實話，沒有罪過。』
又一次，目連對比丘們說：『從阿鼻地獄到阿迦尼吒天，其中眾生所有的心念，我都能知道。』比丘們說：『目連！你怎麼會有這種能力？聲聞弟子最遠能知道乃至梵世。你沒有超過常人的能力卻說妄語，你目連應該被滅擯驅逐。』這些比丘就此事請問佛陀，佛陀對比丘們說：『你們不要說目連犯了這樣的罪過。為什麼呢？如果比丘依靠初禪，好好地修習知他心通，這個人就能
【English Translation】 English version: Then, the bhikkhus (monks) asked the Buddha about this matter. The Buddha said to the bhikkhus: 'You should not say that Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) has committed such a transgression. Why? If a person relies on the first dhyana (jhāna, a state of meditative absorption), and diligently cultivates the iddhi-pāda (the four foundations of supernatural power: desire, effort, concentration, and wisdom), attaining supernatural powers, that person can freely travel from Avīci (the lowest of the eight great hells) to Akaniṣṭha (the highest heaven in the Realm of Form). It is the same if a bhikkhu relies on the second, third, or fourth dhyana. Bhikkhu Maudgalyayana, relying on the fourth dhyana, diligently cultivates the iddhi-pāda, attaining great supernatural powers, and if he wishes to ascend from Avīci to Akaniṣṭha, he can freely travel back and forth. What Maudgalyayana says is true, and he is without fault.'
On another occasion, Maudgalyayana said to the bhikkhus: 'From Avīci to Akaniṣṭha, I can hear all the sounds of the beings within with my divine ear.' The bhikkhus said: 'Maudgalyayana, how could you have such an ability? The divine ear of a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) can only hear as far as the Brahma-loka (the heavens of the Realm of Form). You, Maudgalyayana, are lying, claiming to have powers beyond ordinary people. You, Maudgalyayana, should be expelled and banished.' The bhikkhus asked the Buddha about this matter. The Buddha said to the bhikkhus: 'You should not say that Maudgalyayana has committed such a transgression. Why? If someone relies on the first dhyana and attains the divine ear, that person can freely hear the sounds from Avīci to Akaniṣṭha. It is the same if a bhikkhu relies on the second, third, or fourth dhyana. Bhikkhu Maudgalyayana, relying on the fourth dhyana, diligently cultivates the divine ear, and if he wishes to hear all the sounds of the beings from Avīci to Akaniṣṭha, he can hear them all. What Maudgalyayana says is true, and he is without fault.'
On another occasion, Maudgalyayana said to the bhikkhus: 'From Avīci to Akaniṣṭha, I can know all the thoughts of the beings within.' The bhikkhus said: 'Maudgalyayana! How could you have such an ability? A Śrāvaka can only know as far as the Brahma-loka. You are lying, claiming to have powers beyond ordinary people. You, Maudgalyayana, should be expelled and banished.' The bhikkhus asked the Buddha about this matter. The Buddha said to the bhikkhus: 'You should not say that Maudgalyayana has committed such a transgression. Why? If a bhikkhu relies on the first dhyana and diligently cultivates the ability to know the minds of others, that person can
能從阿鼻地獄乃至阿迦尼吒天，其中眾生所有心念皆悉能知。若比丘依第二、第三、第四禪亦如是。目連比丘依四禪善修他心通，若欲知從阿鼻地獄乃至阿迦尼吒天其中眾生所有心念，皆悉能知，目連語實無罪。」
又一時目連語諸比丘：「從阿鼻地獄乃至阿迦尼吒天，其中眾生宿命，我悉能知。」諸比丘言：「目連！汝何有此事？聲聞弟子宿命通，極遠能知從阿鼻地獄乃至梵世。汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？若比丘依初禪善修宿命通，是人則能從阿鼻地獄乃至阿迦尼吒天，其中眾生所有宿命，皆悉能知。若比丘依第二、第三、第四禪亦如是。目連比丘，依四禪善修宿命通，若阿鼻地獄上至阿迦尼吒天，其中眾生所有宿命，皆悉能知，目連語實無罪。」
又一時目連語諸比丘：「從阿鼻地獄上至阿迦尼吒天，其中所有眾生死此生彼，我以天眼悉能見之。」諸比丘言：「汝目連！何有此事？聲聞弟子天眼，極遠能見阿鼻地獄乃至梵世。汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？若比丘依初禪善修天眼通，是人則能從阿鼻地獄上至阿迦尼吒天，其中眾生死此生彼，皆悉能見。
【現代漢語翻譯】 現代漢語譯本 有一次，目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）對比丘們說：『我能知道從阿鼻地獄（Avīci，佛教中最底層的地獄）到阿迦尼吒天（Akaniṣṭha，色界天的最高層）的所有眾生的心念。』如果比丘依靠第二禪、第三禪、第四禪也能做到這樣。目連比丘依靠四禪，很好地修習了他心通，如果想知道從阿鼻地獄到阿迦尼吒天的所有眾生的心念，都能知道，目連說的是實話，沒有罪過。』
又一次，目連對比丘們說：『從阿鼻地獄到阿迦尼吒天的所有眾生的宿命，我都能知道。』比丘們說：『目連！你怎麼會有這種能力？聲聞弟子（Śrāvaka，聽聞佛陀教誨而修行的弟子）的宿命通，最遠只能知道從阿鼻地獄到梵世（Brahma-loka，色界天的較低層）的事情。你沒有超過常人的能力卻說妄語，你目連應該被滅擯驅逐出去。』這件事稟告了佛陀，佛陀對比丘們說：『你們不要說目連有這樣的過錯。為什麼呢？如果比丘依靠初禪，很好地修習了宿命通，這個人就能知道從阿鼻地獄到阿迦尼吒天的所有眾生的宿命。如果比丘依靠第二禪、第三禪、第四禪也能做到這樣。目連比丘依靠四禪，很好地修習了宿命通，如果從阿鼻地獄到阿迦尼吒天，所有眾生的宿命，都能知道，目連說的是實話，沒有罪過。』
又一次，目連對比丘們說：『從阿鼻地獄到阿迦尼吒天的所有眾生死後生到哪裡，我用天眼都能看到。』比丘們說：『你目連！你怎麼會有這種能力？聲聞弟子的天眼，最遠只能看到阿鼻地獄到梵世的事情。你沒有超過常人的能力卻說妄語，你目連應該被滅擯驅逐出去。』這件事稟告了佛陀，佛陀對比丘們說：『你們不要說目連有這樣的過錯。為什麼呢？如果比丘依靠初禪，很好地修習了天眼通，這個人就能看到從阿鼻地獄到阿迦尼吒天的所有眾生死後生到哪裡。
【English Translation】 English version At one time, Maudgalyayana (one of the Buddha's foremost disciples, known for his supernatural powers) said to the monks: 'I can know all the thoughts of beings from Avīci (the lowest hell in Buddhism) up to Akaniṣṭha (the highest heaven in the Form Realm).' If a monk relies on the second, third, or fourth Dhyana (meditative states), he can also do this. Maudgalyayana Bhikshu (monk) relies on the four Dhyanas and cultivates the power of knowing the minds of others well. If he wants to know the thoughts of all beings from Avīci to Akaniṣṭha, he can know them all. Maudgalyayana's words are true and without fault.'
At another time, Maudgalyayana said to the monks: 'I can know the past lives of all beings from Avīci up to Akaniṣṭha.' The monks said: 'Maudgalyayana! How could you have such an ability? The power of knowing past lives of a Śrāvaka (a disciple who learns by hearing the Buddha's teachings) can only reach as far as from Avīci to the Brahma-loka (lower heavens in the Form Realm). You are lying because you have no superhuman abilities. You, Maudgalyayana, should be expelled and banished!' This matter was reported to the Buddha, and the Buddha said to the monks: 'Do not say that Maudgalyayana is at fault in this matter. Why? If a monk relies on the first Dhyana and cultivates the power of knowing past lives well, that person can know the past lives of all beings from Avīci to Akaniṣṭha. If a monk relies on the second, third, or fourth Dhyana, he can also do this. Maudgalyayana Bhikshu relies on the four Dhyanas and cultivates the power of knowing past lives well. If it is from Avīci up to Akaniṣṭha, he can know the past lives of all beings. Maudgalyayana's words are true and without fault.'
At another time, Maudgalyayana said to the monks: 'I can see with my divine eye where all beings from Avīci up to Akaniṣṭha are reborn after death.' The monks said: 'You, Maudgalyayana! How could you have such an ability? The divine eye of a Śrāvaka can only see as far as from Avīci to the Brahma-loka. You are lying because you have no superhuman abilities. You, Maudgalyayana, should be expelled and banished!' This matter was reported to the Buddha, and the Buddha said to the monks: 'Do not say that Maudgalyayana is at fault in this matter. Why? If a monk relies on the first Dhyana and cultivates the divine eye well, that person can see where all beings from Avīci up to Akaniṣṭha are reborn after death.
若人依第二、第三、第四禪亦如是。目連比丘，依四禪善修天眼通，若從阿鼻地獄乃至阿迦尼吒天，其中眾生死此生彼，皆悉能見，目連語實無罪。」
又一時目連語諸比丘言：「若人言求漏盡阿羅漢，梵行已立所作已辦，舍于重擔逮得己利，盡諸有結正智已得解脫者，則我身是。何以故？我是阿羅漢漏盡，乃至正智已得解脫。」諸比丘言：「汝何有此事？得阿羅漢漏盡，乃至正智已得解脫。何以故？目連多事多欲。目連！汝空無過人法故妄語，滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？若人求實阿羅漢漏盡，梵行已立所作已辦，舍于重擔逮得己利，盡諸有結，正智已得解脫者，目連是也。何以故？目連實是阿羅漢漏盡，乃至正智已得解脫，目連語實無罪。」
又一時目連語諸比丘：「我見有一眾生五百由旬大火焰燒身，虛空中來大喚啼哭極受苦切。」諸比丘言：「何處有是眾生、有如是大火焰？汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？我亦見是眾生五百由旬火焰燒身，虛空中來大喚啼哭極受苦切，但不欲向餘人說。何以故？畏人不信，若人不信如來語，長夜受大衰惱。目連語實無罪。」
又一時目連語
【現代漢語翻譯】 現代漢語譯本 若有人依照第二禪、第三禪、第四禪修行，情況也是如此。目連比丘（Maudgalyāyana，佛陀十大弟子之一），依靠四禪善於修習天眼通，如果從阿鼻地獄（Avīci，八大地獄中最下層）乃至阿迦尼吒天（Akaniṣṭha，色界頂層天），其中眾生死後又生到別處，他都能看見，目連所說的是真實的，沒有罪過。
又一次，目連對比丘們說：『如果有人說，追求斷盡煩惱的阿羅漢（Arhat，佛教修行證果的最高境界之一），清凈的修行已經確立，該做的已經做完，捨棄了重擔獲得了自身的利益，斷盡了所有的束縛，以正確的智慧獲得了解脫，那麼我就是這樣的人。』為什麼這麼說呢？因為我是阿羅漢，斷盡了煩惱，乃至以正確的智慧獲得了解脫。』比丘們說：『你怎麼會有這樣的成就？得到阿羅漢的果位，斷盡煩惱，乃至以正確的智慧獲得了解脫。為什麼呢？目連你總是多事多欲。目連！你沒有超越常人的修行卻說大話，應該被驅逐出去。』這件事稟告了佛陀，佛陀對比丘們說：『你們不要說目連在這件事上有過錯。為什麼呢？如果有人追求真實的阿羅漢果位，斷盡煩惱，清凈的修行已經確立，該做的已經做完，捨棄了重擔獲得了自身的利益，斷盡了所有的束縛，以正確的智慧獲得了解脫，那麼目連就是這樣的人。為什麼呢？目連確實是阿羅漢，斷盡了煩惱，乃至以正確的智慧獲得了解脫，目連所說的是真實的，沒有罪過。』
又一次，目連對比丘們說：『我看見有一個眾生，身體被五百由旬（Yojana，古印度長度單位）大的火焰燃燒，在虛空中來回，大聲呼喊啼哭，極其痛苦。』比丘們說：『哪裡有這樣的眾生，有這麼大的火焰？你沒有超越常人的修行卻說大話，你目連應該被驅逐出去。』這件事稟告了佛陀，佛陀對比丘們說：『你們不要說目連在這件事上有過錯。為什麼呢？我也看見這個眾生，身體被五百由旬大的火焰燃燒，在虛空中來回，大聲呼喊啼哭，極其痛苦，只是不想對其他人說。為什麼呢？害怕人們不相信，如果人們不相信如來（Tathāgata，佛陀的稱號之一）的話，就會長久地遭受巨大的衰敗和苦惱。目連所說的是真實的，沒有罪過。』
又一次，目連對
【English Translation】 English version If a person relies on the second, third, and fourth Dhyanas (meditative states), it is also the same. Maudgalyāyana Bhikshu (Maudgalyāyana, one of the ten great disciples of the Buddha), relying on the four Dhyanas, skillfully cultivates the divine eye, and if from Avīci Hell (Avīci, the lowest of the eight great hells) to Akaniṣṭha Heaven (Akaniṣṭha, the highest heaven in the Realm of Form), he can see all beings within them dying here and being born there. Maudgalyāyana's words are true and without fault.
On another occasion, Maudgalyāyana said to the Bhikshus (monks): 'If someone says, 'I seek to be an Arhat (Arhat, one of the highest states of enlightenment in Buddhism) who has exhausted all outflows, whose pure conduct is established, whose task is done, who has laid down the burden, attained his own benefit, exhausted all fetters, and attained liberation through right knowledge,' then that is me.' Why is that? Because I am an Arhat who has exhausted all outflows, and have attained liberation through right knowledge.' The Bhikshus said: 'How can you have such an attainment? To have attained the state of Arhat, exhausted all outflows, and attained liberation through right knowledge. Why? Maudgalyāyana, you are always meddlesome and full of desires. Maudgalyāyana! You are boasting without having attained any extraordinary qualities, you should be expelled.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'You should not say that Maudgalyāyana is at fault in this matter. Why? If someone seeks the true state of Arhat, has exhausted all outflows, whose pure conduct is established, whose task is done, who has laid down the burden, attained his own benefit, exhausted all fetters, and attained liberation through right knowledge, then Maudgalyāyana is that person. Why? Maudgalyāyana is indeed an Arhat who has exhausted all outflows, and has attained liberation through right knowledge, Maudgalyāyana's words are true and without fault.'
On another occasion, Maudgalyāyana said to the Bhikshus: 'I saw a being whose body was being burned by a flame five hundred Yojanas (Yojana, an ancient Indian unit of distance) in size, coming and going in the sky, crying out and weeping in extreme suffering.' The Bhikshus said: 'Where is there such a being, with such a large flame? You are boasting without having attained any extraordinary qualities, you Maudgalyāyana should be expelled.' This matter was reported to the Buddha, and the Buddha said to the Bhikshus: 'You should not say that Maudgalyāyana is at fault in this matter. Why? I also saw this being, whose body was being burned by a flame five hundred Yojanas in size, coming and going in the sky, crying out and weeping in extreme suffering, but I did not want to tell others. Why? Because I fear that people would not believe it, and if people do not believe the words of the Tathāgata (Tathāgata, one of the titles of the Buddha), they will suffer great decline and distress for a long time. Maudgalyāyana's words are true and without fault.'
On another occasion, Maudgalyāyana said to
諸比丘：「我見有一眾生，五百夜叉鬼持五百斧，經五百日夜斫一肋。是肋墮海水中，海即擾濁。」諸比丘言：「目連！何處有如是眾生、有如是肋？汝目連！空無過人法故妄語，汝目連滅擯驅出。」是事問佛。佛語諸比丘：「汝等莫說目連是事過罪。何以故？我亦見是眾生，五百夜叉鬼持五百斧，經五百日夜斫斷一肋，墮海水中海即擾濁，而不欲向人說。何以故？畏人不信。若人不信如來語，長夜受大衰惱。目連語實無罪。」
又一時目連語諸比丘：「我見一眾生，身如一大木船，頭如酒甕，喘息如雷聲，眼睛如憍薩羅大銅釪，口中出舌如黑雲中掣電。」諸比丘語目連言：「何處有此眾生？汝目連！空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？我亦見是眾生，身如一大木船，頭如酒甕，喘息如雷聲，眼睛如憍薩羅大銅釪，口中出舌如黑雲中掣電。如來而不欲向人說。何以故？畏人不信。若人不信如來語者，長夜受大衰惱。目連語實無罪。」
又一時目連語諸比丘：「北方有池，名漫陀緊尼，廣長五十由旬，周圍二百由旬，底布金沙，八功德水常滿其中，甜美如真蜜，青黃、赤白、紅紫種種雜色蓮花遍覆池上，種種眾鳥哀聲相和甚可愛樂，繞池四邊
【現代漢語翻譯】 現代漢語譯本 諸位比丘：『我見到一個眾生，五百個夜叉鬼（Yaksa，一種鬼神）拿著五百把斧頭，經過五百個日夜砍他的一個肋骨。這肋骨掉入海水中，海水立刻變得渾濁。』 諸位比丘說：『目連（Maudgalyayana，佛陀的弟子）！哪裡有這樣的眾生、有這樣的肋骨？你目連！因為沒有超過常人的能力而說謊，你目連應該被滅擯驅逐出去。』 這件事去問佛陀。佛陀告訴諸位比丘：『你們不要說目連這件事有過錯。為什麼呢？我也見到這個眾生，五百個夜叉鬼拿著五百把斧頭，經過五百個日夜砍斷他的一個肋骨，掉入海水中海水立刻變得渾濁，但我不想對人說。為什麼呢？害怕人們不相信。如果人們不相信如來說的話，長夜將遭受巨大的衰敗和苦惱。目連說的是實話，沒有罪過。』 又一次，目連告訴諸位比丘：『我見到一個眾生，身體像一個大木船，頭像一個酒甕，喘息聲像雷聲，眼睛像憍薩羅（Kosala，古印度王國）的大銅釪（一種樂器），口中伸出的舌頭像黑雲中閃電。』 諸位比丘對目連說：『哪裡有這樣的眾生？你目連！因為沒有超過常人的能力而說謊，你目連應該被滅擯驅逐出去。』 這件事去問佛陀，佛陀告訴諸位比丘：『你們不要說目連這件事有過錯。為什麼呢？我也見到這個眾生，身體像一個大木船，頭像一個酒甕，喘息聲像雷聲，眼睛像憍薩羅的大銅釪，口中伸出的舌頭像黑雲中閃電。如來我不想對人說。為什麼呢？害怕人們不相信。如果人們不相信如來說的話，長夜將遭受巨大的衰敗和苦惱。目連說的是實話，沒有罪過。』 又一次，目連告訴諸位比丘：『北方有一個池塘，名叫漫陀緊尼（Mandakini，池塘名），長寬五十由旬（Yojana，古印度長度單位），周圍二百由旬，底部鋪滿金沙，八功德水（具有八種功德的水）常常充滿其中，甜美如真蜂蜜，青色、黃色、赤色、白色、紅色、紫色各種雜色的蓮花遍佈池塘之上，各種各樣的鳥兒發出哀婉的聲音相互應和，非常可愛，環繞池塘四周。
【English Translation】 English version Monks, I saw a being, with five hundred Yaksha (Yaksa, a type of spirit) holding five hundred axes, chopping at one of his ribs for five hundred days and nights. The rib fell into the sea, and the sea immediately became turbid.' The monks said, 'Maudgalyayana (Maudgalyayana, a disciple of the Buddha)! Where is such a being, such a rib? You, Maudgalyayana! You are lying because you have no superhuman abilities. You, Maudgalyayana, should be expelled and banished.' This matter was asked of the Buddha. The Buddha told the monks, 'Do not say that Maudgalyayana is at fault in this matter. Why? I also saw this being, with five hundred Yaksha holding five hundred axes, chopping off one of his ribs for five hundred days and nights. It fell into the sea, and the sea immediately became turbid, but I did not want to tell people. Why? I feared that people would not believe it. If people do not believe the words of the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha), they will suffer great decline and distress for a long night. Maudgalyayana's words are true and without fault.' Again, on one occasion, Maudgalyayana told the monks, 'I saw a being, whose body was like a large wooden boat, whose head was like a wine vat, whose breathing was like the sound of thunder, whose eyes were like the large copper gongs (a musical instrument) of Kosala (Kosala, an ancient Indian kingdom), and whose tongue that came out of his mouth was like lightning flashing in black clouds.' The monks said to Maudgalyayana, 'Where is such a being? You, Maudgalyayana! You are lying because you have no superhuman abilities. You, Maudgalyayana, should be expelled and banished.' This matter was asked of the Buddha. The Buddha told the monks, 'Do not say that Maudgalyayana is at fault in this matter. Why? I also saw this being, whose body was like a large wooden boat, whose head was like a wine vat, whose breathing was like the sound of thunder, whose eyes were like the large copper gongs of Kosala, and whose tongue that came out of his mouth was like lightning flashing in black clouds. I, the Tathagata, did not want to tell people. Why? I feared that people would not believe it. If people do not believe the words of the Tathagata, they will suffer great decline and distress for a long night. Maudgalyayana's words are true and without fault.' Again, on one occasion, Maudgalyayana told the monks, 'There is a pond in the north, named Mandakini (Mandakini, name of a pond), which is fifty Yojana (Yojana, an ancient Indian unit of distance) in length and breadth, and two hundred Yojana in circumference, with the bottom covered with golden sand, and the water of eight merits (water with eight virtues) is always full in it, sweet as real honey, and lotus flowers of various colors, blue, yellow, red, white, crimson, and purple, cover the pond, and various kinds of birds make mournful sounds in harmony, which is very lovely, surrounding the four sides of the pond.'
種種花樹果樹。」諸比丘語目連：「何有如此池？汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？北方有是漫陀緊尼池，縱廣五十由旬，周圍二百由旬，底布金沙，八功德水常滿其中，甜美如真蜜，青黃、赤白、紅紫種種雜色蓮花遍覆池上，種種眾鳥哀聲相和甚可愛樂，繞池四邊種種華樹果樹，目連語實無罪。」
又一時目連在耆阇崛山中，入虛空無色定，善取入定相、不善取出定相，從三昧起，聞薩卑尼池岸上大象聲。聞已還疾入三昧，作是念：「我入三昧中聞是象聲。」從三昧起語諸比丘：「我一時在耆阇崛山中，入虛空無色定，聞薩卑尼池岸上象聲。」諸比丘語目連：「何有此理？入虛空無色定中若見若聞，無有是事。何以故？若人入無色定，破壞色相舍離聲相故。汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？目連見先事不見後事，如來亦見先亦見后。目連在耆阇崛山中，入虛空無色定，善取入定相、不善取出定相。是人從三昧起，聞薩卑尼池岸上象聲已，還疾入虛空無色定，便謂我入定聞聲。若人入無色定，若見色聞聲，無有是處。何以故？是人破壞色相舍離聲相故。若目連空無過人法故
【現代漢語翻譯】 現代漢語譯本： 『各種各樣的花樹和果樹。』眾比丘對目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）說：『哪裡有這樣的池子？你因為沒有超越常人的能力而說妄語，你目連應該被滅擯驅逐出去。』他們將此事稟告佛陀，佛陀對眾比丘說：『你們不要說目連在這件事上有過錯。為什麼呢？北方有這麼一個漫陀緊尼池（Mandakini，意為『緩慢流動』，此處指一個池名），縱橫五十由旬（Yojana，古印度長度單位），周圍二百由旬，池底鋪滿金沙，八功德水（具備八種功德的水）常滿其中，甜美如真蜜，青黃、赤白、紅紫各種顏色的蓮花遍佈池上，各種各樣的鳥兒發出和諧動聽的聲音，非常可愛，池子四周環繞著各種各樣的花樹和果樹，目連所說的是事實，沒有罪過。』 又一次，目連在耆阇崛山（Grdhrakuta，又名靈鷲山，佛陀常在此處說法）中，進入虛空無色定（Akasanancayatana，四無色定之一，以觀想虛空為對像），善於進入禪定的狀態，但不善於從禪定中出來。他從三昧（Samadhi，禪定）中起身，聽到薩卑尼池（Sapini，池名）岸邊的大象的聲音。聽到后又迅速進入三昧，心想：『我在入定中聽到了象的聲音。』從三昧起身，對眾比丘說：『我曾經在耆阇崛山中，進入虛空無色定，聽到薩卑尼池岸邊的大象的聲音。』眾比丘對目連說：『哪裡有這樣的道理？進入虛空無色定中還能看見或聽見，沒有這樣的事。為什麼呢？因為進入無色定的人，已經破壞了色相，捨棄了聲相。你因為沒有超越常人的能力而說妄語，你目連應該被滅擯驅逐出去。』他們將此事稟告佛陀，佛陀對眾比丘說：『你們不要說目連在這件事上有過錯。為什麼呢？目連只能看到先前發生的事，看不到之後發生的事，而如來（Tathagata，佛陀的稱號之一）既能看到先前發生的，也能看到之後發生的。目連在耆阇崛山中，進入虛空無色定，善於進入禪定的狀態，但不善於從禪定中出來。這個人從三昧起身，聽到薩卑尼池岸邊的大象的聲音后，又迅速進入虛空無色定，就以為自己在入定中聽到了聲音。如果有人進入無色定，還能看見顏色或聽見聲音，這是不可能的。為什麼呢？因為這個人已經破壞了色相，捨棄了聲相。如果目連沒有超越常人的能力而說妄語』
【English Translation】 English version: 'Various kinds of flowering trees and fruit trees.' The Bhikkhus (monks) said to Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers): 'Where is such a pond? You are lying because you have no extraordinary abilities. You, Maudgalyayana, should be expelled and banished.' They reported this matter to the Buddha, and the Buddha said to the Bhikkhus: 'You should not say that Maudgalyayana is at fault in this matter. Why? In the north, there is a Mandakini (meaning 'slow flowing', here referring to the name of a pond) pond, fifty Yojanas (an ancient Indian unit of distance) in length and width, and two hundred Yojanas in circumference. The bottom is covered with golden sand, and the water of eight merits (water possessing eight virtues) is always full within it, as sweet as real honey. Lotuses of various colors, blue, yellow, red, white, crimson, and purple, cover the pond. Various kinds of birds make harmonious and pleasant sounds, which are very delightful. Around the four sides of the pond are various kinds of flowering trees and fruit trees. What Maudgalyayana said is true and without fault.' On another occasion, Maudgalyayana was in Grdhrakuta (also known as Vulture Peak, where the Buddha often taught), entering the Akasanancayatana (the sphere of infinite space, one of the four formless attainments, with the contemplation of space as its object). He was skilled at entering the state of Samadhi (meditative absorption), but not skilled at emerging from it. He arose from Samadhi and heard the sound of an elephant on the bank of the Sapini (name of a pond) pond. After hearing it, he quickly entered Samadhi again, thinking: 'I heard the sound of the elephant while in Samadhi.' Arising from Samadhi, he said to the Bhikkhus: 'I was once in Grdhrakuta, entering the Akasanancayatana, and I heard the sound of an elephant on the bank of the Sapini pond.' The Bhikkhus said to Maudgalyayana: 'How can this be? To see or hear while in the Akasanancayatana is impossible. Why? Because a person who enters the formless attainment has destroyed the form aspect and abandoned the sound aspect. You are lying because you have no extraordinary abilities. You, Maudgalyayana, should be expelled and banished.' They reported this matter to the Buddha, and the Buddha said to the Bhikkhus: 'You should not say that Maudgalyayana is at fault in this matter. Why? Maudgalyayana can only see what happened before, but cannot see what happened after, while the Tathagata (one of the titles of the Buddha) can see both what happened before and what happened after. Maudgalyayana was in Grdhrakuta, entering the Akasanancayatana, skilled at entering the state of Samadhi, but not skilled at emerging from it. This person, after arising from Samadhi and hearing the sound of an elephant on the bank of the Sapini pond, quickly entered the Akasanancayatana again, and then thought that he heard the sound while in Samadhi. If a person enters the formless attainment and can still see colors or hear sounds, this is impossible. Why? Because this person has destroyed the form aspect and abandoned the sound aspect. If Maudgalyayana is lying because he has no extraordinary abilities'
妄語者，亦無是處。目連隨心想說無罪。」
又一時目連在耆阇崛山中，入識處無色定，善取入定相、不善取出定相。從三昧起，聞天城中諸天歌聲，聞已還疾入定，作是念：「我在三昧中聞諸天歌聲。」從三昧起，語諸比丘：「我一時在耆阇崛山中，入識處定，聞天城中諸天歌聲。」諸比丘語目連：「何有此理？入無色定而當見色聞聲耶？何以故？若人入無色定，破壞色相舍離聲相。汝空無過人法故作妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？目連見先事不見後事，如來亦見前亦見后。目連在耆阇崛山中，入識處無色定，善取入定相、不善取出定相。從三昧起，聞天城中諸天歌聲，聞已還疾入定，便謂我入定聞聲。若人入無色定，若見色若聞聲，無有是處。何以故？是人破壞色相舍離聲相故。若目連空無過人法故妄語者，亦無是處。目連隨心想說無罪。」
又一時目連在耆阇崛山中，入無所有處無色定，善取入定相、不善取出定相。從三昧起，聞阿修羅城中阿修羅伎樂音聲，聞已還疾入定，作是念：「我在定中聞阿修羅城中伎樂音聲。」從定起已語諸比丘：「我一時在耆阇崛山中，入無所有處無色定，聞阿修羅城中阿修羅伎樂音聲。」諸比丘語目連：「何有
【現代漢語翻譯】 現代漢語譯本 說謊的人，沒有這樣的道理。目連隨自己的想法說，沒有罪過。」
又一次，目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）在耆阇崛山（Grdhrakuta，又名靈鷲山，是佛陀常住地之一）中，進入識處無色定（Vijnanayatana，四種無色定之一），善於取得入定時的狀態，不善於取得出定時的狀態。從三昧（Samadhi，禪定）中起來，聽到天城中諸天的歌聲，聽到后又迅速進入禪定，心想：『我在三昧中聽到了諸天的歌聲。』從三昧中起來，告訴眾比丘（Bhikkhu，佛教僧侶）說：『我曾經在耆阇崛山中，進入識處定，聽到了天城中諸天的歌聲。』眾比丘對目連說：『怎麼會有這種道理？進入無色定（Arupadhatu，沒有物質存在的禪定狀態）還能見到顏色、聽到聲音嗎？為什麼呢？如果有人進入無色定，就已經破壞了色相，捨棄了聲相。你沒有超過常人的證悟卻說妄語，你目連應該被滅擯驅逐。』這件事稟告了佛陀（Buddha，覺悟者），佛陀告訴眾比丘說：『你們不要說目連在這件事上有過錯。為什麼呢？目連只看到了先前的事情，沒有看到後面的事情，如來（Tathagata，佛陀的稱號之一）既能看到前面的事情，也能看到後面的事情。目連在耆阇崛山中，進入識處無色定，善於取得入定時的狀態，不善於取得出定時的狀態。從三昧中起來，聽到天城中諸天的歌聲，聽到后又迅速進入禪定，就以為自己在入定的時候聽到了聲音。如果有人進入無色定，如果見到顏色或者聽到聲音，是沒有這種道理的。為什麼呢？因為這個人已經破壞了色相，捨棄了聲相。如果說目連沒有超過常人的證悟而說妄語，也沒有這樣的道理。目連隨自己的想法說，沒有罪過。』
又一次，目連在耆阇崛山中，進入無所有處無色定（Akincanyayatana，四種無色定之一），善於取得入定時的狀態，不善於取得出定時的狀態。從三昧中起來，聽到阿修羅（Asura，一種神道生物，常與天神作戰）城中阿修羅的伎樂音聲，聽到后又迅速進入禪定，心想：『我在定中聽到了阿修羅城中伎樂的音聲。』從禪定中起來后，告訴眾比丘說：『我曾經在耆阇崛山中，進入無所有處無色定，聽到了阿修羅城中阿修羅的伎樂音聲。』眾比丘對目連說：『怎麼會有這種道理？
【English Translation】 English version A liar has no such reason. Maudgalyayana speaks according to his thoughts and is without fault.'
On another occasion, Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers) was in Grdhrakuta Mountain (Grdhrakuta, also known as Vulture Peak, one of the Buddha's usual residences), entering the Sphere of Infinite Consciousness (Vijnanayatana, one of the four formless realms), skilled at attaining the state of entering Samadhi (Samadhi, meditative absorption), but not skilled at attaining the state of emerging from Samadhi. Arising from Samadhi, he heard the songs of the devas (devas, gods) in the heavenly city. Having heard this, he quickly entered Samadhi again, thinking, 'I heard the songs of the devas while in Samadhi.' Arising from Samadhi, he told the Bhikkhus (Bhikkhu, Buddhist monks), 'Once, while in Grdhrakuta Mountain, I entered the Sphere of Infinite Consciousness and heard the songs of the devas in the heavenly city.' The Bhikkhus said to Maudgalyayana, 'How can this be? How can one see forms and hear sounds while entering the Formless Realm (Arupadhatu, meditative states without material existence)? Why? If a person enters the Formless Realm, they have already destroyed the characteristics of form and abandoned the characteristics of sound. You are falsely claiming to have superior attainments without actually having them, therefore you, Maudgalyayana, should be expelled and banished.' This matter was reported to the Buddha (Buddha, the Awakened One). The Buddha told the Bhikkhus, 'You should not say that Maudgalyayana is at fault in this matter. Why? Maudgalyayana only saw the previous events and did not see the subsequent events. The Tathagata (Tathagata, one of the titles of the Buddha) sees both the previous and the subsequent events. Maudgalyayana was in Grdhrakuta Mountain, entering the Sphere of Infinite Consciousness, skilled at attaining the state of entering Samadhi, but not skilled at attaining the state of emerging from Samadhi. Arising from Samadhi, he heard the songs of the devas in the heavenly city. Having heard this, he quickly entered Samadhi again, and then thought that he heard the sounds while in Samadhi. If a person enters the Formless Realm, if they see forms or hear sounds, there is no such reason. Why? Because that person has already destroyed the characteristics of form and abandoned the characteristics of sound. If it is said that Maudgalyayana is lying because he does not have superior attainments, there is no such reason. Maudgalyayana speaks according to his thoughts and is without fault.'
On another occasion, Maudgalyayana was in Grdhrakuta Mountain, entering the Sphere of Nothingness (Akincanyayatana, one of the four formless realms), skilled at attaining the state of entering Samadhi, but not skilled at attaining the state of emerging from Samadhi. Arising from Samadhi, he heard the sounds of Asura (Asura, a type of divine being, often at war with the gods) music in the city of the Asuras. Having heard this, he quickly entered Samadhi again, thinking, 'I heard the sounds of music in the city of the Asuras while in Samadhi.' After arising from Samadhi, he told the Bhikkhus, 'Once, while in Grdhrakuta Mountain, I entered the Sphere of Nothingness and heard the sounds of Asura music in the city of the Asuras.' The Bhikkhus said to Maudgalyayana, 'How can this be?
此理？入無色定而當見色聞聲耶？何以故？若人入無色定，破壞色相舍離聲相。汝空無過人法故作妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？目連見先事不見後事，如來亦見前亦見后。目連在耆阇崛山，入無所有處無色定，善取入定相、不善取出定相。從定起聞阿修羅城中伎樂音聲，聞已還疾入定，便謂我入定聞聲。若人入無色定，若見色若聞聲，無有是處。何以故？是人破壞色相舍離聲相故。若目連空無過人法故妄語者，亦無是處。目連隨心想說無罪。」
又一時目連語諸比丘：「北方有阿耨達池，縱廣五十由旬，周圍百五十由旬，底有金沙，八功德水常滿其中，甜美如真蜜，青黃、赤白、雜色蓮花遍覆水上，種種眾鳥哀聲相和，如音樂聲甚可愛樂，繞池四邊種種花樹果樹，善住象王宮殿住處，有八千象以為眷屬。若轉輪聖王出於世時，八千象中最下小者，出為象寶給聖王乘。」諸比丘言：「何有此池？何有此象？汝空無過人法故妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？北方有阿耨達池，縱廣五十由旬，周圍百五十由旬，底有金沙，八功德水常滿其中，甜美如真蜜，青黃、赤白、雜色蓮花遍覆水上，種種眾鳥哀聲相和
【現代漢語翻譯】 現代漢語譯本： 『這個道理說得通嗎？如果進入無色定，還能看見顏色、聽見聲音嗎？為什麼呢？如果有人進入無色定，就已經破壞了色相，捨棄了聲相。你目連沒有超越常人的能力，所以才說妄語，你們應該驅逐他。』他們將此事稟告佛陀，佛陀對比丘們說：『你們不要說目連犯了這樣的過錯。為什麼呢？目連只能看到先前的事情，看不到之後的事情，而如來既能看到先前的事情，也能看到之後的事情。目連在耆阇崛山（Grdhrakuta），進入無所有處無色定，他善於進入禪定，卻不善於從禪定中出來。他從禪定中出來后，聽到了阿修羅（Asura）城中的伎樂音聲，聽完后又迅速進入禪定，就以為自己是在入定的時候聽到了聲音。如果有人進入無色定，還能看見顏色或者聽見聲音，這是不可能的。為什麼呢？因為這個人已經破壞了色相，捨棄了聲相。如果說目連因為沒有超越常人的能力而說妄語，這也是不可能的。目連只是隨心所想而說，沒有罪過。』
又一次，目連對比丘們說：『北方有一個阿耨達池（Anavatapta），縱橫五十由旬（Yojana），周圍一百五十由旬，池底有金沙，八功德水常滿其中，水質甜美如真蜜，青色、黃色、赤色、白色等各種顏色的蓮花遍佈水面，各種各樣的鳥兒發出和諧的鳴叫聲，如同音樂般悅耳動聽，池塘四周生長著各種各樣的花樹和果樹，是善住象王（Sudarsana）的宮殿和住所，有八千頭大象作為眷屬。如果轉輪聖王（Chakravartin）出現在世上，這八千頭大象中體型最小的一頭，就會成為象寶，供聖王乘坐。』比丘們說：『哪裡有這樣的池塘？哪裡有這樣的大象？你目連沒有超越常人的能力，所以才說妄語，你們應該驅逐他。』他們將此事稟告佛陀，佛陀對比丘們說：『你們不要說目連犯了這樣的過錯。為什麼呢？北方確實有阿耨達池，縱橫五十由旬，周圍一百五十由旬，池底有金沙，八功德水常滿其中，水質甜美如真蜜，青色、黃色、赤色、白色等各種顏色的蓮花遍佈水面，各種各樣的鳥兒發出和諧的鳴叫聲
【English Translation】 English version: 『Is this reasoning valid? If one enters the Formless Samadhi (Arupadhatu Samadhi), can one still see forms and hear sounds? Why? If a person enters the Formless Samadhi, they have already destroyed the characteristics of form and abandoned the characteristics of sound. You, Maudgalyayana (Maudgalyayana), are making false statements because you do not possess superhuman abilities. You should be expelled.』 They reported this matter to the Buddha, and the Buddha said to the monks: 『You should not say that Maudgalyayana has committed such a transgression. Why? Maudgalyayana can only see previous events, not subsequent ones, while the Tathagata (Tathagata) can see both previous and subsequent events. Maudgalyayana, on Mount Grdhrakuta (Grdhrakuta), entered the Formless Samadhi of the Realm of Nothingness (Akincanyayatana Arupadhatu Samadhi). He is skilled at entering Samadhi but not skilled at emerging from it. After emerging from Samadhi, he heard the music and sounds from the city of the Asuras (Asura), and after hearing it, he quickly re-entered Samadhi, mistakenly believing that he heard the sounds while in Samadhi. If a person enters the Formless Samadhi and can still see forms or hear sounds, it is impossible. Why? Because that person has already destroyed the characteristics of form and abandoned the characteristics of sound. If Maudgalyayana is making false statements because he does not possess superhuman abilities, that is also impossible. Maudgalyayana speaks according to his thoughts and is without fault.』
On another occasion, Maudgalyayana said to the monks: 『To the north, there is Anavatapta Lake (Anavatapta), which is fifty yojanas (Yojana) in length and breadth, and one hundred and fifty yojanas in circumference. The bottom of the lake is covered with golden sand, and it is always filled with water possessing the eight qualities of excellence (Asta Guna). The water is as sweet as pure honey, and lotuses of various colors, such as blue, yellow, red, and white, cover the surface of the water. Various kinds of birds sing together in harmony, like delightful music. Around the four sides of the lake grow various kinds of flowering and fruit-bearing trees. It is the palace and dwelling place of the Elephant King Sudarsana (Sudarsana), who has eight thousand elephants as his retinue. If a Wheel-Turning Sage King (Chakravartin) appears in the world, the smallest of these eight thousand elephants will become the elephant jewel, provided for the Holy King to ride.』 The monks said: 『Where is such a lake? Where are such elephants? You, Maudgalyayana, are making false statements because you do not possess superhuman abilities. You should be expelled.』 They reported this matter to the Buddha, and the Buddha said to the monks: 『You should not say that Maudgalyayana has committed such a transgression. Why? To the north, there is indeed Anavatapta Lake, which is fifty yojanas in length and breadth, and one hundred and fifty yojanas in circumference. The bottom of the lake is covered with golden sand, and it is always filled with water possessing the eight qualities of excellence. The water is as sweet as pure honey, and lotuses of various colors, such as blue, yellow, red, and white, cover the surface of the water. Various kinds of birds sing together in harmony
，如音樂聲甚可愛樂，繞池四邊種種花樹果樹。善住象王宮殿住處，有八千象以為眷屬。若轉輪聖王出於世時，八千象中最下小者，出為象寶給聖王乘。目連語實無罪。」
又一時目連語諸比丘：「外大海內洲有明月山，婆羅醯馬王宮殿住處，有八千馬以為眷屬。若轉輪聖王出於世時，八千馬中最下小者，出為馬寶給聖王乘。」諸比丘言：「何有此處、有如此馬？汝空無過人法故作妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連是事過罪。何以故？外大海內洲有明月山，婆羅醯馬王宮殿住處，有八千馬以為眷屬。若轉輪聖王出於世時，八千馬中最下小者，出為馬寶給聖王乘。目連語實無罪。」
又一時諸比丘問目連：「是多浮河水從何處來？」目連答言：「此水從阿耨達池中來。」諸比丘言：「阿耨達池其水甜美，有八功德，此水沸熱咸苦，何有此事？目連！汝空無過人法故作妄語，汝目連滅擯驅出。」是事問佛，佛語諸比丘：「汝等莫說目連過罪。何以故？阿耨達龍住處，去此極遠，是水本有八功德甜美，經歷五百小地獄上來，是故咸熱。汝等若問目連：『是水何故咸熱？』目連能隨相答汝。目連實語無罪。」
又一時目連語諸比丘：「耆阇崛山底有五百由旬池，池底有金沙
【現代漢語翻譯】 現代漢語譯本： 『比如音樂的聲音非常可愛動聽，水池四周種植著各種各樣的花樹和果樹。善住象王（Śubhāvāsa nāga-rāja）的宮殿就在那裡，有八千頭大象作為它的眷屬。如果轉輪聖王（cakravartin）出現於世，這八千頭大象中體型最小、最不起眼的那一頭，就會成為象寶，供轉輪聖王乘坐。目連（Maudgalyāyana）所說的是真實的，沒有罪過。』
又一次，目連（Maudgalyāyana）對比丘們說：『在外大海中的一個洲上，有一座明月山，婆羅醯馬王（Bālāhaka-aśva-rāja）的宮殿就在那裡，有八千匹馬作為它的眷屬。如果轉輪聖王（cakravartin）出現於世，這八千匹馬中體型最小、最不起眼的那一匹，就會成為馬寶，供轉輪聖王乘坐。』比丘們說：『哪裡會有這樣的地方，有這樣的馬？你沒有獲得任何超人的能力，卻在這裡說謊，你這個目連（Maudgalyāyana）應該被驅逐出去。』他們將此事稟告佛陀，佛陀對比丘們說：『你們不要說目連（Maudgalyāyana）有罪過。為什麼呢？因為在外大海中的一個洲上，確實有一座明月山，婆羅醯馬王（Bālāhaka-aśva-rāja）的宮殿就在那裡，有八千匹馬作為它的眷屬。如果轉輪聖王（cakravartin）出現於世，這八千匹馬中體型最小、最不起眼的那一匹，就會成為馬寶，供轉輪聖王乘坐。目連（Maudgalyāyana）所說的是真實的，沒有罪過。』
又一次，比丘們問目連（Maudgalyāyana）說：『這條多浮河（Bahuvrīhi）的水是從哪裡來的？』目連（Maudgalyāyana）回答說：『這水是從阿耨達池（Anavatapta）中流出來的。』比丘們說：『阿耨達池（Anavatapta）的水清甜甘美，具有八種功德，而這水卻沸騰、咸苦，怎麼會有這樣的事？目連（Maudgalyāyana）！你沒有獲得任何超人的能力，卻在這裡說謊，你這個目連（Maudgalyāyana）應該被驅逐出去。』他們將此事稟告佛陀，佛陀對比丘們說：『你們不要說目連（Maudgalyāyana）有罪過。為什麼呢？因為阿耨達龍（Anavatapta-nāga）的住處離這裡非常遙遠，那裡的水原本具有八種功德，清甜甘美，但它經過五百個小地獄才流到這裡，所以才變得咸熱。如果你們問目連（Maudgalyāyana）：『這水為什麼會咸熱？』目連（Maudgalyāyana）能夠根據實際情況回答你們。目連（Maudgalyāyana）所說的是真實的，沒有罪過。』
又一次，目連（Maudgalyāyana）對比丘們說：『在耆阇崛山（Gṛdhrakūṭa）的山底，有一個五百由旬（Yojana）的池塘，池塘底部有金沙
【English Translation】 English version: 『For example, the sound of music is very lovely and delightful, and around the pond are planted various kinds of flowering and fruit trees. The palace dwelling of Śubhāvāsa nāga-rāja (King of Good Abode Elephants) is there, with eight thousand elephants as his retinue. If a cakravartin (Wheel-Turning King) appears in the world, the smallest and most insignificant of these eight thousand elephants will emerge as the elephant jewel, to be ridden by the holy king. What Maudgalyāyana (Maudgalyāyana) says is true and without fault.』
On another occasion, Maudgalyāyana (Maudgalyāyana) said to the monks: 『In an outer great ocean, on an island, there is a mountain called Mingyue (Bright Moon), where the palace dwelling of Bālāhaka-aśva-rāja (King Bālāhaka Horse) is located, with eight thousand horses as his retinue. If a cakravartin (Wheel-Turning King) appears in the world, the smallest and most insignificant of these eight thousand horses will emerge as the horse jewel, to be ridden by the holy king.』 The monks said: 『Where is such a place with such horses? You have not attained any superhuman abilities, yet you are lying. You, Maudgalyāyana (Maudgalyāyana), should be expelled.』 They reported this matter to the Buddha, who said to the monks: 『Do not say that Maudgalyāyana (Maudgalyāyana) is at fault. Why? Because in an outer great ocean, on an island, there is indeed a mountain called Mingyue (Bright Moon), where the palace dwelling of Bālāhaka-aśva-rāja (King Bālāhaka Horse) is located, with eight thousand horses as his retinue. If a cakravartin (Wheel-Turning King) appears in the world, the smallest and most insignificant of these eight thousand horses will emerge as the horse jewel, to be ridden by the holy king. What Maudgalyāyana (Maudgalyāyana) says is true and without fault.』
On another occasion, the monks asked Maudgalyāyana (Maudgalyāyana): 『From where does the water of this Bahuvrīhi (Much Rice) River come?』 Maudgalyāyana (Maudgalyāyana) replied: 『This water comes from Anavatapta (Without Heat) Lake.』 The monks said: 『The water of Anavatapta (Without Heat) Lake is sweet and delicious, possessing eight virtues, but this water is boiling, salty, and bitter. How can this be? Maudgalyāyana (Maudgalyāyana)! You have not attained any superhuman abilities, yet you are lying. You, Maudgalyāyana (Maudgalyāyana), should be expelled.』 They reported this matter to the Buddha, who said to the monks: 『Do not say that Maudgalyāyana (Maudgalyāyana) is at fault. Why? Because the dwelling place of Anavatapta-nāga (Anavatapta Dragon) is very far from here, and the water there originally possesses eight virtues, being sweet and delicious, but it passes through five hundred small hells before flowing here, and that is why it becomes salty and hot. If you ask Maudgalyāyana (Maudgalyāyana): 『Why is this water salty and hot?』 Maudgalyāyana (Maudgalyāyana) will be able to answer you according to the actual situation. What Maudgalyāyana (Maudgalyāyana) says is true and without fault.』
On another occasion, Maudgalyāyana (Maudgalyāyana) said to the monks: 『At the foot of Gṛdhrakūṭa (Vulture Peak) Mountain, there is a pond of five hundred Yojana (Yojana), and at the bottom of the pond there is golden sand
，八功德水充滿其中，甜美如真蜜，青黃、赤白、雜色蓮花遍覆水上，種種眾鳥哀聲相和如音樂聲，繞池四邊有種種花樹果樹，是摩那斯龍王宮殿。」諸比丘言：「何有是池？何有是龍？汝空無過人法故作妄語，汝目連滅擯驅出。」佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？是耆阇崛山底，有五百由旬池，底布金沙，八功德水充滿其中，甜美如真蜜，青黃、赤白、雜色蓮花遍覆水上，種種眾鳥哀聲相和如音樂聲，繞池四邊有種種花樹果樹，是摩那斯龍王宮殿。目連語實無罪。」
又一時目連語諸比丘：「三十三天有善法堂，堂有五百柱。有一寶柱，如毫毛許，不到碠上。有寶樓，是釋提桓因坐處，眾花莊嚴。其邊皆有諸天坐處，亦以花莊嚴。」諸比丘語目連：「何有是事？汝空無過人法故作妄語，汝目連滅擯驅出。」佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？忉利天上善法堂，堂有五百柱，有一寶柱，如毫毛許不到碠上。有寶樓，是釋提桓因坐處，眾花莊嚴。其邊皆有諸天坐處，亦以花莊嚴。目連語實無罪。」
又一時目連入定，見跋耆夜叉與摩伽陀夜叉共鬥，跋耆夜叉破摩伽陀夜叉。目連從三昧起語諸比丘：「跋耆人當破摩伽陀人。」后阿阇世王，善將兵眾破跋耆人。諸比丘
【現代漢語翻譯】 現代漢語譯本：『池中充滿了八功德水，味道像真蜂蜜一樣甜美，青色、黃色、紅色、白色以及雜色的蓮花覆蓋在水面上，各種鳥兒發出和諧的鳴叫聲，如同音樂一般。池塘四周環繞著各種花樹和果樹，那是摩那斯龍王（Manas Dragon King）的宮殿。』眾比丘說：『哪裡有這樣的池塘？哪裡有這樣的龍？你沒有獲得超人的能力，所以才說妄語，應該將目連（Maudgalyayana）滅擯驅逐出去。』佛陀聽到這件事後對眾比丘說：『你們不要說目連犯了這樣的過錯。為什麼呢？因為在耆阇崛山（Grdhrakuta Mountain）底部，確實有一個五百由旬（yojana，古印度長度單位）的池塘，池底鋪滿了金沙，其中充滿了八功德水，味道像真蜂蜜一樣甜美，青色、黃色、紅色、白色以及雜色的蓮花覆蓋在水面上，各種鳥兒發出和諧的鳴叫聲，如同音樂一般。池塘四周環繞著各種花樹和果樹，那是摩那斯龍王（Manas Dragon King）的宮殿。目連所說的是事實，沒有罪過。』 又一次，目連（Maudgalyayana）對眾比丘說：『三十三天（Trayastrimsa Heaven）有善法堂，堂內有五百根柱子。其中有一根寶柱，像毫毛一樣細微，沒有接觸到地面。還有一個寶樓，是釋提桓因（Sakra Devanam Indra）的座位，用各種鮮花裝飾。他的周圍都有諸天（Devas）的座位，也用鮮花裝飾。』眾比丘對目連說：『哪裡有這樣的事？你沒有獲得超人的能力，所以才說妄語，應該將目連（Maudgalyayana）滅擯驅逐出去。』佛陀聽到這件事後對眾比丘說：『你們不要說目連犯了這樣的過錯。為什麼呢？因為忉利天（Trayastrimsa Heaven）上的善法堂，堂內有五百根柱子，其中有一根寶柱，像毫毛一樣細微，沒有接觸到地面。還有一個寶樓，是釋提桓因（Sakra Devanam Indra）的座位，用各種鮮花裝飾。他的周圍都有諸天（Devas）的座位，也用鮮花裝飾。目連所說的是事實，沒有罪過。』 又一次，目連（Maudgalyayana）入定，看到跋耆夜叉（Vajji Yaksha）與摩伽陀夜叉（Magadha Yaksha）互相爭鬥，跋耆夜叉（Vajji Yaksha）擊敗了摩伽陀夜叉（Magadha Yaksha）。目連（Maudgalyayana）從三昧中起身，對眾比丘說：『跋耆人（Vajji people）將會擊敗摩伽陀人（Magadha people）。』後來，阿阇世王（Ajatasatru），善於用兵，率領軍隊擊敗了跋耆人（Vajji people）。眾比丘
【English Translation】 English version: 『The pond is filled with water possessing eight virtues, as sweet as real honey. Blue, yellow, red, white, and mixed-color lotuses cover the water's surface. Various birds sing together harmoniously, like music. Around the pond are various flowering and fruit trees; it is the palace of the Manas Dragon King.』 The monks said, 『Where is such a pond? Where is such a dragon? You have no superhuman powers, so you are telling lies. Maudgalyayana should be expelled and banished.』 When the Buddha heard this, he said to the monks, 『Do not say that Maudgalyayana has committed such a fault. Why? Because at the bottom of Grdhrakuta Mountain, there is indeed a pond of five hundred yojanas (ancient Indian unit of distance), the bottom of which is covered with golden sand, filled with water possessing eight virtues, as sweet as real honey. Blue, yellow, red, white, and mixed-color lotuses cover the water's surface. Various birds sing together harmoniously, like music. Around the pond are various flowering and fruit trees; it is the palace of the Manas Dragon King. Maudgalyayana's words are true and without fault.』 Again, Maudgalyayana said to the monks, 『In the Trayastrimsa Heaven, there is the Good Dharma Hall, which has five hundred pillars. One of the jeweled pillars, as fine as a hair, does not touch the ground. There is also a jeweled pavilion, the seat of Sakra Devanam Indra, adorned with various flowers. Around him are the seats of the Devas, also adorned with flowers.』 The monks said to Maudgalyayana, 『How can this be? You have no superhuman powers, so you are telling lies. Maudgalyayana should be expelled and banished.』 When the Buddha heard this, he said to the monks, 『Do not say that Maudgalyayana has committed such a fault. Why? Because in the Good Dharma Hall of the Trayastrimsa Heaven, there are five hundred pillars, and one of the jeweled pillars, as fine as a hair, does not touch the ground. There is also a jeweled pavilion, the seat of Sakra Devanam Indra, adorned with various flowers. Around him are the seats of the Devas, also adorned with flowers. Maudgalyayana's words are true and without fault.』 Again, Maudgalyayana entered into Samadhi and saw the Vajji Yaksha fighting with the Magadha Yaksha, and the Vajji Yaksha defeated the Magadha Yaksha. Maudgalyayana arose from Samadhi and said to the monks, 『The Vajji people will defeat the Magadha people.』 Later, King Ajatasatru, skilled in warfare, led his troops and defeated the Vajji people. The monks
語目連：「汝先言：『跋耆人當破摩伽陀人。』而今摩伽陀人破跋耆人。汝空無過人法故妄語，汝目連滅擯驅出。」佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？目連見前不見后，如來見前亦見后。是跋耆夜叉與摩伽陀夜叉共鬥，跋耆夜叉破摩伽陀夜叉，爾時跋耆人亦破摩伽陀人。后阿阇世王，更集兵眾共戰得勝。目連隨心想說無罪。」
目連又復入定，見摩伽陀夜叉與跋耆夜叉共鬥，摩伽陀夜叉破跋耆夜叉。目連從三昧起語諸比丘：「摩伽陀人當破跋耆人。」后戰時跋耆人破摩伽陀人。諸比丘語目連：「汝先言：『摩伽陀人當破跋耆人。』而今跋耆人破摩伽陀人。汝空無過人法故妄語，汝目連滅擯驅出。」佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？目連見前不見后，如來見前亦見后。是摩伽陀夜叉，與跋耆夜叉共鬥得勝，破跋耆夜叉，爾時摩伽陀人亦破跋耆人。后跋耆人更集兵眾共鬥得勝。目連隨心想說無罪。」
目連常入出一居士舍，又一時目連中前著衣持缽入其舍，居士與敷坐處共相問訊。是家中有妊身婦人，檀越問目連：「大德！是婦為生男？為生女？」目連答言：「生男。」語已便去。更有一梵志來入其舍，主人問言：「此婦人為生男？為生女？」梵志言：「生女。」
【現代漢語翻譯】 現代漢語譯本 目連說：『你先前說：『跋耆人（Vajji，古代印度的一個共和國）將會擊敗摩伽陀人（Magadha，古代印度的一個王國）。』但現在摩伽陀人擊敗了跋耆人。你沒有超越常人的能力卻妄語，你目連應該被滅擯驅逐。』佛陀聽到這件事後告訴眾比丘：『你們不要說目連這件事有過錯。為什麼呢？目連只能看到眼前，看不到未來，而如來既能看到眼前也能看到未來。這是跋耆夜叉（Vajji Yaksha，守護跋耆國的夜叉）與摩伽陀夜叉（Magadha Yaksha，守護摩伽陀國的夜叉）互相爭鬥，跋耆夜叉擊敗了摩伽陀夜叉，那時跋耆人也擊敗了摩伽陀人。後來阿阇世王（Ajatasattu，摩揭陀國的國王）重新集結軍隊作戰並取得勝利。目連只是隨心所想而說，沒有罪過。』 目連又再次入定，看到摩伽陀夜叉與跋耆夜叉互相爭鬥，摩伽陀夜叉擊敗了跋耆夜叉。目連從禪定中起來告訴眾比丘：『摩伽陀人將會擊敗跋耆人。』後來戰爭時，跋耆人擊敗了摩伽陀人。眾比丘對目連說：『你先前說：『摩伽陀人將會擊敗跋耆人。』但現在跋耆人擊敗了摩伽陀人。你沒有超越常人的能力卻妄語，你目連應該被滅擯驅逐。』佛陀聽到這件事後告訴眾比丘：『你們不要說目連這件事有過錯。為什麼呢？目連只能看到眼前，看不到未來，而如來既能看到眼前也能看到未來。這是摩伽陀夜叉與跋耆夜叉互相爭鬥並取得勝利，擊敗了跋耆夜叉，那時摩伽陀人也擊敗了跋耆人。後來跋耆人重新集結軍隊作戰並取得勝利。目連只是隨心所想而說，沒有罪過。』 目連經常出入一位居士的住所，有一次，目連上午穿好衣服，拿著缽進入居士的住所，居士為他鋪設座位，互相問候。這家中有一位懷孕的婦人，施主問目連：『大德！這位婦人會生男孩還是女孩？』目連回答說：『生男孩。』說完就離開了。後來有一位婆羅門（Brahmin，古印度僧侶階層）進入居士的住所，主人問他說：『這位婦人會生男孩還是女孩？』婆羅門說：『生女孩。』
【English Translation】 English version Maudgalyayana (Maudgalyayana): 'You said earlier: 'The Vajji people (Vajji, an ancient Indian republic) will defeat the Magadha people (Magadha, an ancient Indian kingdom).' But now the Magadha people have defeated the Vajji people. You have no superhuman abilities and yet you speak falsely. You, Maudgalyayana, should be expelled and banished.' When the Buddha heard of this, he said to the monks: 'Do not say that Maudgalyayana is at fault in this matter. Why? Maudgalyayana sees only the present, not the future, but the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha) sees both the present and the future. It was the Vajji Yaksha (Vajji Yaksha, a guardian spirit of the Vajji kingdom) fighting with the Magadha Yaksha (Magadha Yaksha, a guardian spirit of the Magadha kingdom), and the Vajji Yaksha defeated the Magadha Yaksha, and at that time the Vajji people also defeated the Magadha people. Later, King Ajatasattu (Ajatasattu, king of Magadha) regrouped his troops, fought, and won. Maudgalyayana spoke according to his thoughts and is without fault.' Maudgalyayana again entered into meditation and saw the Magadha Yaksha fighting with the Vajji Yaksha, and the Magadha Yaksha defeated the Vajji Yaksha. Maudgalyayana arose from samadhi (Samadhi, a state of meditative consciousness) and said to the monks: 'The Magadha people will defeat the Vajji people.' Later, in battle, the Vajji people defeated the Magadha people. The monks said to Maudgalyayana: 'You said earlier: 'The Magadha people will defeat the Vajji people.' But now the Vajji people have defeated the Magadha people. You have no superhuman abilities and yet you speak falsely. You, Maudgalyayana, should be expelled and banished.' When the Buddha heard of this, he said to the monks: 'Do not say that Maudgalyayana is at fault in this matter. Why? Maudgalyayana sees only the present, not the future, but the Tathagata sees both the present and the future. It was the Magadha Yaksha fighting with the Vajji Yaksha and winning, defeating the Vajji Yaksha, and at that time the Magadha people also defeated the Vajji people. Later, the Vajji people regrouped their troops, fought, and won. Maudgalyayana spoke according to his thoughts and is without fault.' Maudgalyayana often went in and out of a householder's residence. Once, Maudgalyayana, in the forenoon, put on his robes, took his bowl, and entered the residence. The householder spread out a seat for him, and they greeted each other. In this family there was a pregnant woman, and the donor asked Maudgalyayana: 'Venerable Sir, will this woman give birth to a boy or a girl?' Maudgalyayana replied: 'She will give birth to a boy.' Having spoken, he left. Later, a Brahmin (Brahmin, a member of the priestly class in ancient India) came into the residence, and the householder asked him: 'Will this woman give birth to a boy or a girl?' The Brahmin said: 'She will give birth to a girl.'
是婦人便生女。諸比丘語目連：「汝先說某居士舍婦人生男，今乃生女。汝空無過人法故妄語，汝目連滅擯驅出。」佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？目連見前不見后，如來見前亦見后。爾時此兒是男，後轉根為女，目連隨心想說無罪。」目連后相生女亦如是。
又一時大旱無雨，目連入定，見卻後七日天當大雨，滿諸溝坑。城邑聚落悉聞此言，皆大歡喜。國中人民皆舍眾務覆屏蓋藏，各各屈指過籌數日，到第七日雨風尚無，何況雨耶？諸比丘語目連：「汝言七日天當大雨滿諸溝坑，今雨風尚無，何況雨耶？汝空無過人法故妄語，汝目連滅擯驅出」。佛聞是事語諸比丘：「汝等莫說目連是事過罪。何以故？目連見前不見后，如來見前亦見后。七日有大雨下，有羅睺阿修羅王，以手接去置大海中。目連隨心想說無罪。」
長老莎伽陀語諸比丘：「我入禪定，能令從阿鼻地獄上至阿迦尼吒天滿其中火。」諸比丘言：「何有是事？聲聞弟子能作大火從阿鼻地獄極至梵天。汝空無過人法故妄語，汝莎伽陀滅擯驅出。」佛聞是事語諸比丘：「汝等莫說莎伽陀是事過罪。何以故？若比丘依初禪，修如意足得神通，是比丘則能從阿鼻地獄至阿伽尼吒天，自在能滿中火。若比丘依第二、第三、第四禪
【現代漢語翻譯】 現代漢語譯本： 如果那個婦人後來生了女兒。眾比丘對比丘目連說：『你先前說某居士家的妻子會生男孩，現在卻生了女兒。你因為沒有超越常人的能力而說妄語，你目連應該被滅擯驅逐出去。』佛陀聽說了這件事，告訴眾比丘：『你們不要說目連在這件事上有過錯。為什麼呢？目連只能看到眼前的事情，看不到之後的變化，而如來既能看到眼前，也能看到之後的變化。當時這個孩子是男孩，後來轉變了性別成了女孩，目連只是隨他當時的想法說的，沒有罪過。』目連後來預言生女孩的情況也是如此。
又一次，發生大旱，一直沒有下雨。目連入定后，看到七天後天上會下大雨，雨水會充滿所有的溝渠。城邑和村落里的人都聽說了這件事，都非常高興。國內的人民都放下手中的事務，用東西遮蓋、儲藏物品，各自屈指計算日子，到了第七天，連風都沒有，更別說下雨了。眾比丘對比丘目連說：『你說七天後天上會下大雨，雨水會充滿所有的溝渠，現在連風都沒有，更別說下雨了。你因為沒有超越常人的能力而說妄語，你目連應該被滅擯驅逐出去。』佛陀聽說了這件事，告訴眾比丘：『你們不要說目連在這件事上有過錯。為什麼呢？目連只能看到眼前的事情，看不到之後的變化，而如來既能看到眼前，也能看到之後的變化。七天後確實有大雨要下，但是有羅睺（Rāhu）阿修羅王（Asura-rāja），用手把雨水接走，放到大海里去了。目連只是隨他當時的想法說的，沒有罪過。』
長老莎伽陀（Śāgata）對比丘們說：『我進入禪定后，能夠讓從阿鼻地獄（Avīci hell）向上直到阿迦尼吒天（Akaniṣṭha heaven）都充滿火焰。』眾比丘說：『怎麼可能有這種事？聲聞弟子怎麼可能製造出從阿鼻地獄直達梵天的大火。你因為沒有超越常人的能力而說妄語，你莎伽陀應該被滅擯驅逐出去。』佛陀聽說了這件事，告訴眾比丘：『你們不要說莎伽陀在這件事上有過錯。為什麼呢？如果比丘依靠初禪，修習如意足（iddhi-pāda）得到神通，這位比丘就能從阿鼻地獄到達阿迦尼吒天，自在地讓其中充滿火焰。如果比丘依靠第二禪、第三禪、第四禪……』 English version: If that woman later gave birth to a daughter. The monks said to Maudgalyāyana (Maudgalyāyana): 'You previously said that the wife of a certain householder would give birth to a son, but now she has given birth to a daughter. Because you have no superior abilities, you speak falsely. You, Maudgalyāyana, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Maudgalyāyana is at fault in this matter. Why? Maudgalyāyana sees the present but not the future, while the Tathāgata sees both the present and the future. At that time, this child was a boy, but later the gender changed to a girl. Maudgalyāyana spoke according to his thought at the time, and is without fault.' The same is true for Maudgalyāyana's later predictions about the birth of girls.
Again, there was a great drought, and there was no rain. Maudgalyāyana entered into meditation and saw that in seven days there would be heavy rain, filling all the ditches. The people in the cities and villages all heard this and were very happy. The people in the country put aside their work, covered and stored their belongings, and counted the days. On the seventh day, there was not even wind, let alone rain. The monks said to Maudgalyāyana: 'You said that in seven days there would be heavy rain, filling all the ditches, but now there is not even wind, let alone rain. Because you have no superior abilities, you speak falsely. You, Maudgalyāyana, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Maudgalyāyana is at fault in this matter. Why? Maudgalyāyana sees the present but not the future, while the Tathāgata sees both the present and the future. In seven days, there was indeed heavy rain, but Rāhu (Rāhu), the Asura King (Asura-rāja), caught the rain with his hand and put it into the great ocean. Maudgalyāyana spoke according to his thought at the time, and is without fault.'
Elder Śāgata (Śāgata) said to the monks: 'When I enter into meditation, I can fill the space from Avīci hell (Avīci hell) up to Akaniṣṭha heaven (Akaniṣṭha heaven) with fire.' The monks said: 'How can this be? How can a Śrāvaka disciple create a great fire that reaches from Avīci hell to the Brahma heaven? Because you have no superior abilities, you speak falsely. You, Śāgata, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Śāgata is at fault in this matter. Why? If a monk relies on the first Dhyana, cultivates the Ṛddhi-pāda (iddhi-pāda) and attains supernatural powers, that monk can reach from Avīci hell to Akaniṣṭha heaven and freely fill it with fire. If a monk relies on the second, third, or fourth Dhyana...'
【English Translation】 If that woman later gave birth to a daughter. The monks said to Maudgalyāyana (Maudgalyāyana): 'You previously said that the wife of a certain householder would give birth to a son, but now she has given birth to a daughter. Because you have no superior abilities, you speak falsely. You, Maudgalyāyana, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Maudgalyāyana is at fault in this matter. Why? Maudgalyāyana sees the present but not the future, while the Tathāgata sees both the present and the future. At that time, this child was a boy, but later the gender changed to a girl. Maudgalyāyana spoke according to his thought at the time, and is without fault.' The same is true for Maudgalyāyana's later predictions about the birth of girls. Again, there was a great drought, and there was no rain. Maudgalyāyana entered into meditation and saw that in seven days there would be heavy rain, filling all the ditches. The people in the cities and villages all heard this and were very happy. The people in the country put aside their work, covered and stored their belongings, and counted the days. On the seventh day, there was not even wind, let alone rain. The monks said to Maudgalyāyana: 'You said that in seven days there would be heavy rain, filling all the ditches, but now there is not even wind, let alone rain. Because you have no superior abilities, you speak falsely. You, Maudgalyāyana, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Maudgalyāyana is at fault in this matter. Why? Maudgalyāyana sees the present but not the future, while the Tathāgata sees both the present and the future. In seven days, there was indeed heavy rain, but Rāhu (Rāhu), the Asura King (Asura-rāja), caught the rain with his hand and put it into the great ocean. Maudgalyāyana spoke according to his thought at the time, and is without fault.' Elder Śāgata (Śāgata) said to the monks: 'When I enter into meditation, I can fill the space from Avīci hell (Avīci hell) up to Akaniṣṭha heaven (Akaniṣṭha heaven) with fire.' The monks said: 'How can this be? How can a Śrāvaka disciple create a great fire that reaches from Avīci hell to the Brahma heaven? Because you have no superior abilities, you speak falsely. You, Śāgata, should be expelled and banished.' The Buddha, hearing of this matter, said to the monks: 'You should not say that Śāgata is at fault in this matter. Why? If a monk relies on the first Dhyana, cultivates the Ṛddhi-pāda (iddhi-pāda) and attains supernatural powers, that monk can reach from Avīci hell to Akaniṣṭha heaven and freely fill it with fire. If a monk relies on the second, third, or fourth Dhyana...'
亦如是。莎伽陀依止四禪，善修如意足得大神通，若念從阿鼻地獄至阿迦尼吒天自在能滿中火。莎伽陀語實無罪。」
長老輸毗陀語諸比丘：「我能一念中識宿命五百劫事。」諸比丘語輸毗陀：「何有是事？聲聞弟子一念中極多能知一世。汝空無過人法故妄語，汝輸毗陀滅擯驅出。」佛聞是事語諸比丘：「汝等莫說輸毗陀是事過罪。何以故？是輸毗陀前身，從無想天命終，來生此間。無想天壽五百劫，以是故說一念中知五百劫。輸毗陀隨心想說無罪。」(四波羅夷竟。略問僧殘、不定、捨墮、單提、悔過，此五篇略問。不問眾學、七滅諍也。)
僧伽婆尸沙初
佛在舍衛國，因迦留陀夷結戒，先作無罪。長老迦留陀夷，作是念生疑：「我多時出精，不知何時是先、是不先？」是事白佛，佛言：「未結戒前善男子迦留陀夷一切時出精不犯，故言先作無罪。」
一比丘身不動便出精，心生疑：「我將無得僧伽婆尸沙耶？」是事問佛，佛言：「無罪。」
毗舍佉鹿子母，信眾僧，兩手接足頭面作禮，次到迦留陀夷接足作禮，迦留陀夷即失精墮其頭上。優婆夷小卻兩手拭精，歡喜唱言：「我得大利！我諸同學有如是多淫慾人，亦能斷欲修梵行。」迦留陀夷生疑：「我將無得僧迦婆尸沙耶？」是
【現代漢語翻譯】 現代漢語譯本：也是如此。莎伽陀（Śāgata，一位尊者）依止四禪，善於修習如意足，獲得大神通，如果他想，可以從阿鼻地獄到阿迦尼吒天（Akaniṣṭha，色界頂天）自在地充滿火焰。莎伽陀所說真實無罪。 長老輸毗陀（Subhida，一位長老）對眾比丘說：『我能在一念之間知曉過去五百劫的事情。』眾比丘對輸毗陀說：『怎麼會有這種事？聲聞弟子一念之間最多隻能知道一世的事情。你沒有超過常人的能力卻說妄語，你輸毗陀應該被滅擯驅逐。』佛陀聽到這件事後對眾比丘說：『你們不要說輸毗陀這件事有過錯。為什麼呢？因為輸毗陀前世從無想天（Asaññasatta，無所有處天）命終，來生到這裡。無想天的壽命是五百劫，因此他說一念之間知道五百劫的事情。輸毗陀隨心所想而說，沒有罪過。』（四波羅夷結束。略問僧殘、不定、捨墮、單提、悔過，這五篇略問。不問眾學、七滅諍。） 僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）初 佛陀在舍衛國（Śrāvastī），因為迦留陀夷（Kāludāyin，一位比丘）結戒，先前所做無罪。長老迦留陀夷，心中生起疑惑：『我多次遺精，不知道什麼時候是結戒之前，什麼時候是結戒之後？』這件事稟告佛陀，佛陀說：『在未結戒之前，善男子迦留陀夷任何時候遺精都不犯戒，所以說先前所做無罪。』 一位比丘身體不動就遺精，心中生起疑惑：『我難道犯了僧伽婆尸沙罪嗎？』這件事問佛陀，佛陀說：『沒有罪。』 毗舍佉·鹿子母（Viśākhā Migāramātā，一位女居士），信奉僧眾，雙手接足，頭面著地行禮，然後到迦留陀夷處接足行禮，迦留陀夷立刻遺精，精液滴到她的頭上。優婆夷稍微縮回雙手擦拭精液，歡喜地說道：『我得到大利益了！我的同學們中有像這樣多淫慾的人，也能斷除慾望，修習梵行。』迦留陀夷生起疑惑：『我難道犯了僧伽婆尸沙罪嗎？』
【English Translation】 English version: It is also thus. Śāgata (a venerable one) relies on the four dhyānas (meditative states), skillfully cultivates the ṛddhipāda (bases of magical power), and attains great supernormal powers. If he wishes, he can freely fill the space from Avīci hell (the lowest hell) to Akaniṣṭha heaven (the highest heaven in the realm of form) with fire. Śāgata's words are truthful and without fault. The elder Subhida (a venerable elder) said to the bhikṣus (monks): 'I can know the events of the past five hundred kalpas (eons) in a single thought.' The bhikṣus said to Subhida: 'How can this be? A śrāvaka (disciple) can at most know the events of one lifetime in a single thought. You have no extraordinary abilities and yet speak falsely. You, Subhida, should be expelled and banished.' When the Buddha heard of this matter, he said to the bhikṣus: 'You should not say that Subhida is at fault in this matter. Why? Because Subhida in his previous life died from Asaññasatta heaven (the heaven of non-perception) and was reborn here. The lifespan of the heaven of non-perception is five hundred kalpas, therefore he said that he knows the events of five hundred kalpas in a single thought. Subhida spoke according to his thoughts and is without fault.' (The four pārājikas (defeats) are finished. Briefly asking about saṃghāvaśeṣa (formal meeting offenses), aniyata (indefinite offenses), niḥsargika pāyantika (offenses requiring forfeiture), śuddha pāyantika (expiation offenses), and prātideśanīya (confession offenses), these five sections are briefly asked about. The śaikṣas (rules of training) and the seven adhikaraṇa-śamathas (settlements of disputes) are not asked about.) Saṃghāvaśeṣa (formal meeting offenses) - First The Buddha was in Śrāvastī (a city in ancient India). Because of Kāludāyin (a monk) establishing the precepts, actions done before are without fault. The elder Kāludāyin had a thought and became doubtful: 'I have emitted semen many times, I don't know when it was before the establishment of the precepts and when it was after?' He reported this matter to the Buddha. The Buddha said: 'Before the establishment of the precepts, the good man Kāludāyin does not violate the precepts at any time he emits semen, therefore it is said that actions done before are without fault.' A bhikṣu emitted semen without moving his body and became doubtful: 'Have I committed a saṃghāvaśeṣa offense?' He asked the Buddha about this matter. The Buddha said: 'There is no offense.' Viśākhā Migāramātā (a female lay devotee), had faith in the saṃgha (community), touched the feet with both hands and bowed her head to the ground, then went to Kāludāyin and touched his feet to pay respects. Kāludāyin immediately emitted semen, and the semen fell on her head. The upāsikā (female lay follower) slightly withdrew her hands and wiped off the semen, joyfully exclaiming: 'I have obtained great benefit! Among my fellow students, even those who are as lustful as this person can also cut off desire and practice brahmacarya (celibacy).' Kāludāyin became doubtful: 'Have I committed a saṃghāvaśeṣa offense?'
事白佛，佛言：「無罪。若有如是多欲比丘，應當裹系。」
有一比丘洗浴時失精，心生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「無罪。」
有比丘洗浴時余比丘與摩身即時失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「無罪。」
有一比丘摩觸男根時失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「若逆摩失精，得僧伽婆尸沙。若順摩為覆故失精無罪。」
有一比丘邪念故失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「無罪。」
有一比丘見端正女色便失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「無罪。」
有比丘若為女人捉手、捉腳、捉膝、捉𨄔故，比丘失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「無罪。」
有比丘為母抱捉嗚說邪語，是比丘失精，心生疑：「我將無得僧伽婆尸沙耶？」佛言：「不得僧伽婆尸沙，得突吉羅。姊妹、本二、先私通婦亦如是。」
有比丘于新死女人、脹女人、青瘀女人、臭爛女人、啖殘女人、血涂女人、乾枯女人、脹壞女人、骨女人身上出精，得僧伽婆尸沙。(初僧伽婆尸沙竟)
佛因迦留陀夷結戒，先作無罪。是迦留陀夷作是念生疑：「我多時摩觸女人身，不知何時是先
【現代漢語翻譯】 現代漢語譯本： 比丘將此事稟告佛陀，佛陀說：『沒有罪過。如果有像這樣慾望多的比丘，應當加以約束。』 有一位比丘在洗浴時遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』他將此事稟告佛陀，佛陀說：『沒有罪過。』 有一位比丘在洗浴時，另一位比丘為他按摩身體，導致他立即遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『沒有罪過。』 有一位比丘在摩擦男根時遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『如果是逆向摩擦導致遺精，就犯僧伽婆尸沙罪。如果是順向摩擦，爲了遮覆而遺精，就沒有罪過。』 有一位比丘因為邪念而遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『沒有罪過。』 有一位比丘見到容貌端正的女子，因貪戀美色而遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『沒有罪過。』 有比丘因為女人抓住他的手、腳、膝蓋、大腿等部位，導致比丘遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『沒有罪過。』 有比丘被母親擁抱、親吻並說不正當的話，導致比丘遺精，心中疑惑：『我是否會因此犯僧伽婆尸沙罪？』佛陀說：『不犯僧伽婆尸沙罪，但犯突吉羅罪（Dukkata）。如果是姐妹、本二（指曾與自己發生過關係的女子）、先前私通的婦女，情況也是如此。』 有比丘在新死的女人、身體腫脹的女人、青瘀的女人、腐爛的女人、被野獸啃食殘餘的女人、血跡塗滿全身的女人、乾枯的女人、腫脹腐壞的女人、只剩下骨頭的女人身上遺精，就犯僧伽婆尸沙罪。（初次僧伽婆尸沙罪結束） 佛陀因為迦留陀夷（Kaludayi）的緣故而制定戒律，先前所做沒有罪過。這位迦留陀夷心中產生這樣的想法和疑惑：『我多次摩擦女人的身體，不知道哪一次是先前（未制定戒律時），哪一次是之後（制定戒律后）。』
【English Translation】 English version: The monk reported this matter to the Buddha, and the Buddha said, 'There is no offense. If there is a monk with such excessive desires, he should be restrained.' A monk emitted semen while bathing and wondered, 'Will I incur a Sanghavasesa (a type of serious offense requiring group penance)?' He reported this matter to the Buddha, and the Buddha said, 'There is no offense.' A monk was bathing, and another monk massaged his body, causing him to immediately emit semen. He wondered, 'Will I incur a Sanghavasesa?' The Buddha said, 'There is no offense.' A monk emitted semen while rubbing his penis and wondered, 'Will I incur a Sanghavasesa?' The Buddha said, 'If semen is emitted due to rubbing against the grain, it is a Sanghavasesa. If it is emitted due to rubbing with the grain for the purpose of covering up, there is no offense.' A monk emitted semen due to impure thoughts and wondered, 'Will I incur a Sanghavasesa?' The Buddha said, 'There is no offense.' A monk saw a beautiful woman and emitted semen due to lust and wondered, 'Will I incur a Sanghavasesa?' The Buddha said, 'There is no offense.' If a woman grabs a monk's hand, foot, knee, or thigh, and the monk emits semen, he wonders, 'Will I incur a Sanghavasesa?' The Buddha said, 'There is no offense.' If a monk is embraced and kissed by his mother, and she speaks improper words, causing the monk to emit semen, he wonders, 'Will I incur a Sanghavasesa?' The Buddha said, 'He does not incur a Sanghavasesa, but incurs a Dukkata (a minor offense). The same applies to sisters, 'former twos' (women with whom one has had previous relations), and women with whom one has previously had illicit affairs.' If a monk emits semen on the body of a newly deceased woman, a swollen woman, a bruised woman, a decaying woman, a woman partially eaten by animals, a woman covered in blood, a withered woman, a swollen and decayed woman, or a woman who is just bones, he incurs a Sanghavasesa. (End of the first Sanghavasesa) The Buddha established the precepts because of Kaludayi (Kaludayi), and actions done before are without offense. This Kaludayi had the thought and doubt: 'I have touched women's bodies many times; I do not know which time was before (the establishment of the precepts) and which time was after (the establishment of the precepts).'
、是不先？」是事白佛，佛言：「迦留陀夷未結戒前摩觸女人身一切時不犯，故名先作無罪。」
有比丘人女中生非人女想摩觸，後生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「若人女中生人女想摩觸，得僧伽婆尸沙。人女中生非人女想摩觸，僧伽婆尸沙。人女中生疑摩觸，得僧伽婆尸沙。非人女中生非人女想摩觸，偷蘭遮。非人女中生人女想摩觸，偷蘭遮。非人女中生疑摩觸，得偷蘭遮。比丘以腳蹋觸女人身，得突吉羅。若女人以腳蹋觸比丘身無罪。比丘捉女衣，得突吉羅。若女人捉比丘衣無罪。比丘捉女人鬢、捉髮花、捉真珠、捉耳瓔珞、捉耳珰、捉如是等女人莊嚴具，偷蘭遮。」
有女人與比丘瀉水，水流不斷，比丘於是女人生邪心，即生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
比丘為母抱捉鳴說邪語，心生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得突吉羅。姊妹、本二、先私通婦亦如是。」
有比丘于新死女人、脹女人、青瘀女人、臭爛女人、啖殘女人、血涂女人、乾枯女人、脹壞女人、骨女人摩觸，得偷蘭遮。(第二僧伽婆尸沙竟)
佛因迦羅比丘鹿子兒結戒，先作無罪。是比丘生疑
【現代漢語翻譯】 現代漢語譯本： 『是不先？』這件事稟告佛陀，佛陀說：『迦留陀夷（Kālodāyin，人名，譯為黑光）在未受戒前，摩觸女人身體，任何時候都不犯戒，所以稱為先作無罪。』
有比丘在人女中生起非人女的想法而摩觸，後來產生懷疑：『我將不會因此而觸犯僧伽婆尸沙（Saṃghāvaśeṣa，僧殘，一種戒律）吧？』這件事稟告佛陀，佛陀說：『如果人在人女中生起人女的想法而摩觸，觸犯僧伽婆尸沙。人在人女中生起非人女的想法而摩觸，觸犯僧伽婆尸沙。人在人女中生起疑惑而摩觸，觸犯僧伽婆尸沙。非人在非人女中生起非人女的想法而摩觸，觸犯偷蘭遮（Sthūlātyaya，粗罪，一種戒律）。非人在非人女中生起人女的想法而摩觸，觸犯偷蘭遮。非人在非人女中生起疑惑而摩觸，觸犯偷蘭遮。比丘用腳踩觸女人身體，觸犯突吉羅（Duṣkṛta，惡作，一種輕罪）。如果女人用腳踩觸比丘身體，沒有罪。比丘抓住女人的衣服，觸犯突吉羅。如果女人抓住比丘的衣服，沒有罪。比丘抓住女人的鬢髮、抓住發上的花、抓住真珠、抓住耳上的瓔珞、抓住耳珰、抓住像這樣的女人裝飾品，觸犯偷蘭遮。』
有女人給比丘倒水，水流不斷，比丘因此對這個女人生起邪念，隨即產生懷疑：『我將不會因此而觸犯僧伽婆尸沙吧？』這件事稟告佛陀，佛陀說：『不觸犯僧伽婆尸沙，觸犯偷蘭遮。』
比丘爲了母親抱持著發出淫穢的言語，心中產生懷疑：『我將不會因此而觸犯僧伽婆尸沙吧？』這件事稟告佛陀，佛陀說：『不觸犯僧伽婆尸沙，觸犯突吉羅。姐妹、本二（指曾為夫妻者）、先前私通的婦女也如此。』
有比丘對於新死的女人、腫脹的女人、青瘀的女人、腐臭的女人、被動物啃食殘餘的女人、血跡塗滿的女人、乾枯的女人、腫脹腐爛的女人、只剩骨頭的女人進行摩觸，觸犯偷蘭遮。（第二條僧伽婆尸沙結束）
佛陀因為迦羅（Kāla，時間）比丘和鹿子兒（一個比丘的名字）結戒，先前所作的無罪。這個比丘產生懷疑
【English Translation】 English version: 'Is it before?' This matter was reported to the Buddha, and the Buddha said, 'Kālodāyin (name, meaning 'black light') does not violate the precepts at any time when touching a woman's body before taking the precepts, so it is called 'no sin for what was done before'.'
There was a Bhikṣu (monk) who touched a human woman while thinking of her as a non-human woman, and later became doubtful: 'Will I not incur a Saṃghāvaśeṣa (a type of monastic offense)?' This matter was reported to the Buddha, and the Buddha said, 'If a person touches a human woman while thinking of her as a human woman, he incurs a Saṃghāvaśeṣa. If he touches a human woman while thinking of her as a non-human woman, he incurs a Saṃghāvaśeṣa. If he touches a human woman with doubt, he incurs a Saṃghāvaśeṣa. If he touches a non-human woman while thinking of her as a non-human woman, he incurs a Sthūlātyaya (a type of monastic offense). If he touches a non-human woman while thinking of her as a human woman, he incurs a Sthūlātyaya. If he touches a non-human woman with doubt, he incurs a Sthūlātyaya. If a Bhikṣu steps on a woman's body with his foot, he incurs a Duṣkṛta (a minor offense). If a woman steps on a Bhikṣu's body with her foot, there is no offense. If a Bhikṣu grabs a woman's clothing, he incurs a Duṣkṛta. If a woman grabs a Bhikṣu's clothing, there is no offense. If a Bhikṣu grabs a woman's temples, grabs flowers in her hair, grabs pearls, grabs earrings, grabs ear ornaments, grabs such adornments of a woman, he incurs a Sthūlātyaya.'
A woman was pouring water for a Bhikṣu, and the water flowed continuously. The Bhikṣu then developed impure thoughts towards the woman and immediately became doubtful: 'Will I not incur a Saṃghāvaśeṣa?' This matter was reported to the Buddha, and the Buddha said, 'He does not incur a Saṃghāvaśeṣa, he incurs a Sthūlātyaya.'
A Bhikṣu, for the sake of his mother, embraced her and spoke obscene words, and became doubtful: 'Will I not incur a Saṃghāvaśeṣa?' This matter was reported to the Buddha, and the Buddha said, 'He does not incur a Saṃghāvaśeṣa, he incurs a Duṣkṛta. The same applies to sisters, former spouses, and women with whom he had previously engaged in illicit relations.'
If a Bhikṣu touches a newly dead woman, a swollen woman, a bruised woman, a foul-smelling woman, a woman partially eaten by animals, a woman covered in blood, a withered woman, a swollen and rotten woman, a skeletal woman, he incurs a Sthūlātyaya. (End of the second Saṃghāvaśeṣa)
The Buddha established the precepts because of the Bhikṣu Kāla (time) and the Bhikṣu Deer Child (name of a Bhikṣu), and there is no offense for what was done before. This Bhikṣu became doubtful.
：「我多時媒嫁，不知何時是先、是不先？」是事白佛，佛言：「未結戒前迦羅比丘一切時媒嫁不犯，故名先作無罪。」
有比丘常入出一家中，是比丘一時中前著衣持缽至居士舍，與坐處坐已共相問訊。居士小默然已語比丘言：「汝能語某甲女人至我邊不？」比丘言：「我能語彼，不能還答汝。」居士言：「云何知此事得成以不？」比丘言：「我當令比丘在某處立。」是比丘作是語已出居士舍，見一比丘語言：「汝小住此中。」彼比丘言：「住此何為？」答：「汝但住莫問。」是比丘留彼比丘已便去，居士出便見彼比丘住所期處，語言：「善哉，善哉！我事得成。」彼比丘言：「得成何事？」居士答言：「何用問為？此是期處。」先比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有比丘常入出一家，是比丘一時中前著衣持缽到居士舍，居士與坐處坐已共相問訊。居士小默然已語比丘言：「汝能語某甲女來不？」答言：「能。」比丘往語女人，女人言：「我不須是事。」比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有夫婦相瞋不和合，有一比丘常入出其家，是比丘中前著衣持缽到其舍，與坐處坐已共相
【現代漢語翻譯】 現代漢語譯本：『我經常做媒，不知道什麼時候是違規，什麼時候不是違規？』他將此事稟告佛陀，佛陀說：『在未受戒之前，迦羅比丘任何時候做媒都不算違規，所以稱為先做無罪。』 有一位比丘經常出入一戶人家。有一次，這位比丘穿好衣服，拿著缽來到居士的住所，在提供的座位上坐下後，彼此互相問候。居士沉默片刻后對這位比丘說：『你能否替我向某某女子傳話，讓她到我這裡來？』比丘說：『我能替你傳話，但不能替你回覆。』居士問：『我怎麼知道這件事能否成功呢？』比丘說：『我會在某處安排一位比丘站在那裡。』這位比丘說完這些話后離開了居士的住所，見到一位比丘，對比丘說：『你在這裡稍作停留。』那位比丘問：『我在這裡停留做什麼？』答道：『你只管停留，不要問。』這位比丘留下那位比丘后便離開了。居士出來后，便看見那位比丘站在約定的地方，說道：『太好了，太好了！我的事要成了。』那位比丘問：『要成什麼事？』居士答道：『何必多問？這就是約定的地方。』先前的比丘心生疑惑：『我莫非要犯僧伽婆尸沙罪了嗎？』他將此事稟告佛陀，佛陀說：『不得僧伽婆尸沙罪，得偷蘭遮罪。』 有一位比丘經常出入一戶人家。有一次，這位比丘穿好衣服，拿著缽來到居士的住所，居士在提供的座位上坐下後，彼此互相問候。居士沉默片刻后對比丘說：『你能否讓某某女子過來？』比丘回答說：『能。』比丘前去告訴那位女子，女子說：『我不需要這件事。』比丘心生疑惑：『我莫非要犯僧伽婆尸沙罪了嗎？』他將此事稟告佛陀，佛陀說：『不得僧伽婆尸沙罪，得偷蘭遮罪。』 有一對夫婦互相嗔恨，不和睦。有一位比丘經常出入他們家。有一次，這位比丘上午穿好衣服，拿著缽來到他們家，在提供的座位上坐下後，彼此互相問候。
【English Translation】 English version: 'I often act as a matchmaker; I don't know when it is a violation and when it is not?' He reported this matter to the Buddha. The Buddha said, 'Before taking the precepts, a Kāla (name of a Bhiksu) Bhiksu is not in violation at any time when acting as a matchmaker, therefore it is called 'acting without sin' beforehand.' There was a Bhiksu (Buddhist monk) who often went in and out of a household. Once, this Bhiksu, having put on his robes and holding his bowl, went to the householder's residence. After sitting on the seat provided, they greeted each other. The householder, after a moment of silence, said to the Bhiksu, 'Can you convey a message to a certain woman, asking her to come to me?' The Bhiksu said, 'I can convey the message for you, but I cannot reply for you.' The householder asked, 'How will I know if this matter will succeed or not?' The Bhiksu said, 'I will arrange for a Bhiksu to stand in a certain place.' After saying these words, this Bhiksu left the householder's residence, saw a Bhiksu, and said to the Bhiksu, 'Please stay here for a while.' That Bhiksu asked, 'What is the purpose of staying here?' He replied, 'Just stay, don't ask.' This Bhiksu left that Bhiksu behind and departed. The householder came out and saw that Bhiksu standing in the agreed-upon place, and said, 'Excellent, excellent! My matter will be accomplished.' That Bhiksu asked, 'What matter will be accomplished?' The householder replied, 'Why ask? This is the agreed-upon place.' The first Bhiksu became suspicious: 'Am I about to commit a Sanghavasesa (a type of offense) offense?' He reported this matter to the Buddha. The Buddha said, 'He does not commit a Sanghavasesa offense, but commits a Thullanacca (a lesser offense) offense.' There was a Bhiksu who often went in and out of a household. Once, this Bhiksu, having put on his robes and holding his bowl, went to the householder's residence. After sitting on the seat provided, the householder asked the Bhiksu, 'Can you get a certain woman to come here?' The Bhiksu replied, 'Yes.' The Bhiksu went and told that woman, and the woman said, 'I do not need this matter.' The Bhiksu became suspicious: 'Am I about to commit a Sanghavasesa offense?' He reported this matter to the Buddha. The Buddha said, 'He does not commit a Sanghavasesa offense, but commits a Thullanacca offense.' There was a couple who were mutually resentful and not harmonious. There was a Bhiksu who often went in and out of their house. Once, this Bhiksu, in the morning, having put on his robes and holding his bowl, went to their house. After sitting on the seat provided, they greeted each other.
問訊，是比丘令二人懺悔。是二人懺悔已和合行欲，比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「人有三種婦：一、用財得；二、禮法得；三、破壞得。是三種婦，若作券言：『非我婦。』禮法未斷猶故出入，未唱言：『非我婦。』比丘和合是婦，得偷蘭遮。是三種婦，若作券言：『非我婦。』禮法已斷不復出入，而未唱言：『非我婦。』爾時比丘和合，得偷蘭遮。是三種婦，若已作券言：『非我婦。』禮法已斷不復出入，已唱言：『非我婦。』爾時比丘媒合，得僧伽婆尸沙。」
一比丘常入出一家，是比丘中前著衣持缽到居士舍，與坐處坐已共相問訊。居士小默然已語比丘言：「汝能語某甲淫女來不？」比丘言：「我當語。」即往語是淫女來向居士，道中為餘人將去。是比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一比丘常入出一居士家，是比丘中前著衣持缽到居士舍，與坐處坐已共相問訊。居士小默然已語比丘言：「汝能語某甲女人來不？」比丘言：「能。」即往語，是女人莊嚴身欲往，夫即來入，以是因緣不得去。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一比丘入出一
【現代漢語翻譯】 現代漢語譯本： 問訊，是一位比丘讓兩個人懺悔。這兩人懺悔后和合行淫，比丘心生疑惑：『我是否會因此犯僧伽婆尸沙罪？』此事稟告佛陀，佛陀說：『人有三種妻子：一是用錢財得到的；二是按照禮法得到的；三是通過破壞他人關係得到的。這三種妻子，如果已經立下字據說：「她不是我的妻子。」但禮法關係尚未斷絕，仍然出入家門，且未公開聲明「她不是我的妻子」，此時比丘與此女和合，犯偷蘭遮罪。這三種妻子，如果已經立下字據說：「她不是我的妻子。」禮法關係已經斷絕，不再出入家門，但未公開聲明「她不是我的妻子」，此時比丘與此女和合，犯偷蘭遮罪。這三種妻子，如果已經立下字據說：「她不是我的妻子。」禮法關係已經斷絕，不再出入家門，且已經公開聲明「她不是我的妻子」，此時比丘作為媒人，犯僧伽婆尸沙罪。』 一位比丘經常出入一家居士的住所，這位比丘早上穿好衣服，拿著缽來到居士的住所，得到座位後坐下，互相問候。居士沉默片刻后對這位比丘說：『你能否告訴某甲（姓名）妓女讓她過來？』比丘說：『我可以告訴她。』隨即前往告訴那位妓女讓她去居士那裡，但在路上被其他人帶走了。這位比丘心生疑惑：『我是否會因此犯僧伽婆尸沙罪？』此事稟告佛陀，佛陀說：『不會犯僧伽婆尸沙罪，犯偷蘭遮罪。』 有一位比丘經常出入一家居士的住所，這位比丘早上穿好衣服，拿著缽來到居士的住所，得到座位後坐下，互相問候。居士沉默片刻后對比丘說：『你能否告訴某甲（姓名）女人讓她過來？』比丘說：『能。』隨即前往告訴那位女人，那女人打扮好準備前往，她的丈夫正好進來，因為這個緣故她沒能去成。這位比丘心生疑惑：『我是否會因此犯僧伽婆尸沙罪？』此事稟告佛陀，佛陀說：『不會犯僧伽婆尸沙罪，犯偷蘭遮罪。』 有一位比丘出入一
【English Translation】 English version: Inquiry: A Bhikkhu (Buddhist monk) makes two people confess. After these two people confess, they engage in sexual intercourse. The Bhikkhu doubts: 'Will I incur a Sanghavasesa (a type of serious offense requiring a group meeting for absolution)?' He reports this matter to the Buddha. The Buddha says: 'There are three types of wives: one obtained with wealth; one obtained through proper customs; and one obtained through disruption. Regarding these three types of wives, if a written agreement has been made stating, 'She is not my wife,' but the customary relationship has not been severed, and she still enters and exits the household, and it has not been publicly declared, 'She is not my wife,' then if a Bhikkhu engages with this woman, he commits a Thullanacca (a lesser offense). Regarding these three types of wives, if a written agreement has been made stating, 'She is not my wife,' the customary relationship has been severed, and she no longer enters and exits the household, but it has not been publicly declared, 'She is not my wife,' then if a Bhikkhu engages with this woman, he commits a Thullanacca. Regarding these three types of wives, if a written agreement has been made stating, 'She is not my wife,' the customary relationship has been severed, she no longer enters and exits the household, and it has been publicly declared, 'She is not my wife,' then if a Bhikkhu acts as a matchmaker, he commits a Sanghavasesa.' A Bhikkhu frequently enters and exits the home of a householder. This Bhikkhu, in the morning, puts on his robes, takes his bowl, goes to the householder's residence, is given a seat, sits down, and exchanges greetings. The householder, after a moment of silence, says to the Bhikkhu: 'Can you tell so-and-so (name) prostitute to come here?' The Bhikkhu says: 'I will tell her.' He then goes and tells the prostitute to go to the householder, but on the way, she is taken away by someone else. The Bhikkhu doubts: 'Will I incur a Sanghavasesa?' He reports this matter to the Buddha. The Buddha says: 'You will not incur a Sanghavasesa, but you will incur a Thullanacca.' There is a Bhikkhu who often goes in and out of a householder's home. This Bhikkhu, after putting on his robes and carrying his bowl, goes to the householder's home, is offered a seat, sits down, and exchanges greetings. The householder, after a moment of silence, says to the Bhikkhu, 'Can you tell such-and-such (name) woman to come here?' The Bhikkhu says, 'I can.' He then goes and tells the woman, and she adorns herself, intending to go, but her husband comes in, and because of this, she is unable to go. The Bhikkhu is doubtful, 'Will I incur a Sanghavasesa?' He reports this matter to the Buddha, who says, 'You will not incur a Sanghavasesa, but you will incur a Thullanacca.' There is a Bhikkhu who goes in and out of a
家，是比丘中前著衣持缽到是居士舍，與坐處坐已共相問訊。居士小默然已語比丘言：「汝能語某甲女人來不？」比丘言：「能。」即往語，女人便許。是女人生念：「我至彼必不得睡，今先睡已當往。」女人睡至地了，竟不得去。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一居士貪著一女人，至此女人所言：「聽我作淫慾。」女人答言：「我今懅。」居士言：「我云何知汝閑時？」女人言：「有一比丘常入出我舍，我遣是比丘打汝背，當知我閑。」是比丘中前著衣持缽至其舍，與坐處坐已共相問訊。女人語比丘言：「往打某甲居士背。」比丘言：「何以故？」女人言：「但往打莫問。」比丘即往，以拳打居士背，居士言：「事成已。」比丘言：「何所成？」居士言：「是期事也。」比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一比丘常入出一家，是比丘中前著衣持缽到居士舍，與坐處坐已共相問訊。居士小默然已語比丘言：「大德！能語某甲女人來不？」比丘言：「我等不應作使，汝急欲見者，當爲眾僧作會，我當請是女人來。」居士即與比丘會直，比丘以是直與眾僧作會，請是女人來，居士于中
【現代漢語翻譯】 現代漢語譯本： 在家中，一位比丘穿好衣服，拿著缽，來到一位居士（在家信徒）的住所，在準備好的座位上坐下，互相問候。居士沉默片刻后對這位比丘說：『你能叫某甲（此處指代特定的人）女人來嗎？』比丘說：『能。』於是前去告知，那女人便答應了。這女人心想：『我到他那裡肯定睡不著，現在先睡一覺再去。』結果女人睡到天黑，最終沒能去成。比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙（僧殘罪）嗎？』他將此事稟告佛陀，佛陀說：『不得僧伽婆尸沙，得偷蘭遮（一種較輕的罪名）。』
有一位居士貪戀一個女人，到那女人那裡說：『讓我和你行淫事。』女人回答說：『我現在不方便。』居士問：『我怎麼知道你什麼時候方便呢？』女人說：『有一位比丘經常出入我家，你讓他打你的背，就知道我方便了。』這位比丘穿好衣服，拿著缽，來到那女人的住所，在準備好的座位上坐下，互相問候。女人對比丘說：『去打某甲居士的背。』比丘問：『為什麼？』女人說：『讓你打就打，別問。』比丘就去了，用拳頭打了居士的背，居士說：『事成了。』比丘問：『什麼事成了？』居士說：『就是約定的事啊。』比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙嗎？』他將此事稟告佛陀，佛陀說：『不得僧伽婆尸沙，得偷蘭遮。』
有一位比丘經常出入一家。這位比丘穿好衣服，拿著缽，來到居士的住所，在準備好的座位上坐下，互相問候。居士沉默片刻后對比丘說：『大德（對僧人的尊稱）！你能叫某甲女人來嗎？』比丘說：『我們不應該做使者，如果你急著想見她，可以為眾僧舉辦齋會，我到時可以請這位女人來。』居士於是給了比丘齋會的費用，比丘用這些錢為眾僧舉辦了齋會，並請了那位女人來，居士在齋會中...
【English Translation】 English version: At home, a Bhikkhu (monk) having dressed and taken his bowl, went to the house of a householder (lay devotee), sat on the prepared seat, and exchanged greetings. The householder, after a moment of silence, said to the Bhikkhu: 'Can you tell such-and-such woman to come?' The Bhikkhu said: 'I can.' So he went and told her, and the woman agreed. The woman thought: 'If I go to him, I certainly won't be able to sleep, I'll sleep first and then go.' As a result, the woman slept until dark and ultimately couldn't go. The Bhikkhu became suspicious: 'Could I be incurring a Sanghavasesa (offense requiring formal meeting of the Sangha)?' He reported this matter to the Buddha, who said: 'You do not incur a Sanghavasesa, you incur a Thullanacca (a lesser offense).'
There was a householder who was infatuated with a woman. He went to the woman and said: 'Allow me to commit sexual acts with you.' The woman replied: 'I am not free now.' The householder asked: 'How will I know when you are free?' The woman said: 'There is a Bhikkhu who often comes in and out of my house. Have that Bhikkhu strike your back, and you will know when I am free.' This Bhikkhu, having dressed and taken his bowl, went to the woman's house, sat on the prepared seat, and exchanged greetings. The woman said to the Bhikkhu: 'Go and strike such-and-such householder's back.' The Bhikkhu asked: 'Why?' The woman said: 'Just go and strike him, don't ask.' The Bhikkhu went and struck the householder's back with his fist. The householder said: 'The matter is accomplished.' The Bhikkhu asked: 'What matter is accomplished?' The householder said: 'It is the agreed-upon matter.' The Bhikkhu became suspicious: 'Could I be incurring a Sanghavasesa?' He reported this matter to the Buddha, who said: 'You do not incur a Sanghavasesa, you incur a Thullanacca.'
There was a Bhikkhu who often went in and out of a certain family. This Bhikkhu, having dressed and taken his bowl, went to the householder's house, sat on the prepared seat, and exchanged greetings. The householder, after a moment of silence, said to the Bhikkhu: 'Venerable Sir! Can you tell such-and-such woman to come?' The Bhikkhu said: 'We should not act as messengers. If you urgently want to see her, you can arrange a meal for the Sangha (community of monks), and I can invite this woman to come.' The householder then gave the Bhikkhu the expenses for the meal, and the Bhikkhu used the money to arrange a meal for the Sangha and invited the woman to come. The householder, during the meal...
得共女人作淫慾。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一估客婦，甚有容色。有一居士欲共私通，彼婦不從。其夫命終，有小因緣，居士不聽餘人出入其舍。其母問其女言：「頗有方便可得使人出入不？」女言：「有。」母問：「是誰？」答：「彼居士為我故數數遣信，欲共我通，我不從。」母言：「汝可從其意，以汝故令多人得樂。」女言：「當使誰語？」母言：「可使常入出比丘語。」有一比丘常入出其家，中前著衣持缽入其舍，與坐處坐已，共相問訊已問言：「大德！能語某甲居士如是如是事不？」答言：「能。」即往語，居士便往。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一居士作僧坊，常供給是處衣被、飲食、湯藥資生所須。是居士后少時便死，更無人供給是處衣被、飲食、湯藥資生所須。有一比丘到是居士婦邊語言：「汝何以不供給是處眾僧衣被、飲食、湯藥資生所須。」居士婦言：「大德！是居士福德勇健，本所供給皆是其力。大德！汝若能令某甲居士此間處分作務，若爾可得供給。」比丘即到彼居士邊語言：「汝能與某甲居士婦在外處分作務不？」彼居士言：「我家自多
【現代漢語翻譯】 現代漢語譯本 如果（比丘）與女人發生性關係，比丘會懷疑：『我是否犯了僧伽婆尸沙（Sanghavasesa，一種僅次於波羅夷的重罪）？』他將此事稟告佛陀，佛陀說：『沒有犯僧伽婆尸沙，而是犯了偷蘭遮（Thullanaccaya，一種較輕的罪）。』
有一個商人的妻子，容貌非常美麗。有一個居士（Upasaka，在家信徒）想與她私通，那女子不答應。她的丈夫去世后，因為一些小事，居士不允許其他人進出她的家。她的母親問女兒說：『有沒有什麼辦法可以讓人出入？』女兒說：『有。』母親問：『是誰？』女兒回答說：『那個居士因為我的緣故，多次派人送信，想與我私通，我沒有答應。』母親說：『你可以順從他的意思，因為你的緣故，可以讓很多人得到快樂。』女兒說：『應當讓誰去說呢？』母親說：『可以讓經常出入的比丘去說。』有一個比丘經常出入她家，上午穿好衣服，拿著缽進入她家，在座位上坐下後，互相問候后問道：『大德（Bhadanta，對出家人的尊稱）！能對某甲居士說如此如此的事情嗎？』回答說：『能。』於是前去說了，居士就去了。比丘生疑：『我將無得僧伽婆尸沙耶？』他將此事稟告佛陀，佛陀說：『沒有犯僧伽婆尸沙，而是犯了偷蘭遮。』
有一個居士建造僧坊（Sangharama，僧侶居住的場所），經常向這裡供養衣服、飲食、湯藥和生活所需。這位居士不久后就去世了，再也沒有人向這裡供養衣服、飲食、湯藥和生活所需。有一個比丘到這位居士的妻子那裡說：『你為什麼不向這裡的僧眾供養衣服、飲食、湯藥和生活所需呢？』居士的妻子說：『大德！這位居士福德勇健，原本的供養都是他的力量。大德！您如果能讓某甲居士在這裡處理事務，或許可以得到供養。』比丘就到那位居士那裡說：『你能在外面與某甲居士的妻子一起處理事務嗎？』那位居士說：『我家自己有很多……』
【English Translation】 English version If (a bhikkhu) engages in sexual intercourse with a woman, the bhikkhu becomes doubtful: 'Have I incurred a Sanghavasesa (an offense second only to Parajika)?' He reports this matter to the Buddha, and the Buddha says: 'You have not incurred a Sanghavasesa, but you have incurred a Thullanaccaya (a lesser offense).'
There was a merchant's wife who was very beautiful. A householder (Upasaka, a lay devotee) wanted to have an affair with her, but the woman refused. After her husband died, due to some minor matters, the householder did not allow anyone else to enter or leave her house. Her mother asked her daughter, 'Is there any way to allow people to come and go?' The daughter said, 'Yes.' The mother asked, 'Who is it?' The daughter replied, 'That householder has repeatedly sent messages because of me, wanting to have an affair with me, but I have not agreed.' The mother said, 'You can comply with his wishes, because of you, many people can find happiness.' The daughter said, 'Who should I have speak?' The mother said, 'You can have the bhikkhu who frequently comes and goes speak.' There was a bhikkhu who frequently came and went to her house. In the forenoon, he put on his robes, took his bowl, entered her house, and after sitting down, after exchanging greetings, he asked, 'Venerable Sir (Bhadanta, an honorific for monks)! Can you speak to so-and-so householder about such-and-such matters?' He replied, 'Yes.' So he went and spoke, and the householder went. The bhikkhu became doubtful: 'Have I incurred a Sanghavasesa?' He reported this matter to the Buddha, and the Buddha said: 'You have not incurred a Sanghavasesa, but you have incurred a Thullanaccaya.'
There was a householder who built a monastery (Sangharama, a dwelling place for monks), and he regularly provided the monks there with robes, food, medicine, and other necessities. This householder died shortly after, and no one else provided the monks there with robes, food, medicine, and other necessities. A bhikkhu went to the householder's wife and said, 'Why do you not provide the monks there with robes, food, medicine, and other necessities?' The householder's wife said, 'Venerable Sir! That householder was virtuous and strong, and the original provisions were all due to his strength. Venerable Sir! If you can have so-and-so householder manage affairs here, perhaps provisions can be obtained.' The bhikkhu went to that householder and said, 'Can you manage affairs outside with the wife of so-and-so householder?' That householder said, 'My family has plenty of...'
事處分不遍。」比丘言：「為受為供養塔僧人故。」是居士信佛法僧故便言：「能。」是居士常入出，與居士婦和合。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「無罪。」
有一居士作僧房，常供給是處衣被、飲食、湯藥資生所須，是居士婦死，更無有人供給是處衣被、飲食、湯藥資生所須。有一比丘到居士所語言：「汝何以不復供給僧房中諸比丘衣被、飲食、湯藥資生所須？」居士言：「大德！是婦有大福德，本所供給皆是其力。汝若能令某甲居士婦修理我家內事處分者，可得供給。」比丘即到居士婦邊語言：「汝能與某甲居士，在內修理家事不？」居士婦言：「大德！我家中自多事務，處分不遍。」比丘言：「為受為供養塔僧人故。」是居士婦信佛法僧故，便言：「能。」是婦常入出故，與居士共和合。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「無罪。」
有一比丘常入出一家，是比丘中前著衣持缽到居士舍，與坐處坐共相問訊。小默然已，居士語比丘言：「大德！汝能語某甲女人來不？」答言：「能。」即往語彼女人，居士及彼女人俱時得病，不得和合。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有一比
【現代漢語翻譯】 現代漢語譯本： 『事情處理得不夠周全。』比丘說：『爲了接受供養，爲了供養佛塔和僧人。』這位居士因為信仰佛法僧，就說：『可以。』這位居士（的妻子）經常出入，與居士（丈夫）和合。比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙罪嗎？』這件事稟告佛陀，佛陀說：『無罪。』
有一位居士建造了僧房，經常供給僧房衣被、飲食、湯藥以及生活所需。後來這位居士的妻子去世了，就沒有人再供給僧房衣被、飲食、湯藥以及生活所需。有一位比丘到居士那裡說：『你為什麼不再供給僧房中的比丘衣被、飲食、湯藥以及生活所需了呢？』居士說：『大德！我的妻子有很大的福德，以前的供給都是她的功勞。你如果能讓某某居士的妻子來料理我家的事務，就可以繼續供給。』比丘就到那位居士的妻子那裡說：『你願意與某某居士一起，在家裡料理家務嗎？』居士的妻子說：『大德！我家裡的事務已經很多了，處理不過來。』比丘說：『爲了接受供養，爲了供養佛塔和僧人。』這位居士的妻子因為信仰佛法僧，就說：『可以。』這位婦人經常出入，與居士（丈夫）共同和合。比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙罪嗎？』這件事稟告佛陀，佛陀說：『無罪。』
有一位比丘經常出入一家。這位比丘上午穿好衣服，拿著缽到居士家，與居士一同坐下，互相問候。稍微沉默之後，居士對比丘說：『大德！您能叫某某女人來嗎？』回答說：『能。』就去告訴那個女人。居士和那個女人同時得了病，不能和合。比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙罪嗎？』這件事稟告佛陀，佛陀說：『不得僧伽婆尸沙罪，得偷蘭遮罪。』
有一位比丘...
【English Translation】 English version: 『The affairs are not handled thoroughly.』 The Bhikshu (monk) said, 『It is for receiving offerings, for the sake of offering to the stupa (Buddhist shrine) and the Sangha (monastic community).』 Because this householder had faith in the Buddha, Dharma (teachings), and Sangha, he said, 『I can.』 This householder's wife frequently went in and out, and united with the householder (husband). The Bhikshu became doubtful: 『Will I incur a Sanghavasesa (formal meeting of the Sangha) offense by doing this?』 This matter was reported to the Buddha, and the Buddha said, 『No offense.』
There was a householder who built a monastery, and he regularly provided the place with clothing, food, medicine, and the necessities of life. Later, this householder's wife died, and no one provided the monastery with clothing, food, medicine, and the necessities of life. A Bhikshu went to the householder and said, 『Why do you no longer provide the Bhikshus in the monastery with clothing, food, medicine, and the necessities of life?』 The householder said, 『Venerable Sir, my wife had great merit, and all the previous provisions were due to her efforts. If you can get so-and-so householder's wife to manage my household affairs, then the provisions can continue.』 The Bhikshu then went to that householder's wife and said, 『Are you willing to manage the household affairs at home with so-and-so householder?』 The householder's wife said, 『Venerable Sir, I already have many affairs in my own household, and I cannot handle them all.』 The Bhikshu said, 『It is for receiving offerings, for the sake of offering to the stupa and the Sangha.』 Because this householder's wife had faith in the Buddha, Dharma, and Sangha, she said, 『I can.』 This woman frequently went in and out, and united with the householder (husband). The Bhikshu became doubtful: 『Will I incur a Sanghavasesa offense by doing this?』 This matter was reported to the Buddha, and the Buddha said, 『No offense.』
There was a Bhikshu who frequently went in and out of a household. This Bhikshu, in the forenoon, put on his robes, carried his bowl, and went to the householder's house, sat down with the householder, and exchanged greetings. After a short silence, the householder said to the Bhikshu, 『Venerable Sir, can you call so-and-so woman to come?』 He replied, 『I can.』 Then he went and told that woman. The householder and that woman both became ill at the same time and could not unite. The Bhikshu became doubtful: 『Will I incur a Sanghavasesa offense by doing this?』 This matter was reported to the Buddha, and the Buddha said, 『You do not incur a Sanghavasesa offense, but you incur a Thullanacca (serious) offense.』
There was a Bhikshu...
丘常入出一家，是一比丘中前著衣持缽入是舍，舍主婦人與坐處坐，共相問訊小默然已，婦人語比丘言：「大德！汝能語某甲居士來不？」答言：「能。」即往語。婦人及居士俱得病，不得和合。比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
有比丘常入出一家，是比丘中前著衣持缽入是舍，居士與坐處坐，共相問訊小默然已，語比丘言：「大德！汝能為我兒故語某甲居士，與我兒若姊若妹若女不？」答言：「能。」便往語。是居士兒及彼女俱時得病，脊僂狂發更嫡餘人。是比丘生疑：「我將無得僧伽婆尸沙耶？」是事白佛，佛言：「不得僧伽婆尸沙，得偷蘭遮。」
比丘問佛：「如人有可信語優婆塞，非人亦當有耶？」佛言：「有！得道天是。」又問：「人女有可信語優婆夷，非人女亦當有耶？」佛言：「有！得道天女是。」
比丘語餘人：「我能虛空中結加趺坐。」「是比丘空無是事，得波羅夷。」又言：「我能變一身為多身，多身還為一身。我以智慧，若現事不現事，皆能通達，墻壁山樹能過無礙，出沒地中如出入云，履水如地凌虛如鳥，是日月有大威德，我能不動以手摩捫，乃至梵世往來自在。」「是事若空無實，得波羅夷。」
比丘
【現代漢語翻譯】 現代漢語譯本 一位比丘經常出入一家人家。一次，這位比丘整理好衣服，拿著缽進入這戶人家。這家的女主人給他座位讓他坐下，彼此問候后稍微沉默了一會兒，婦人對比丘說：『大德！您能替我跟某甲（姓名）居士說句話嗎？』比丘回答說：『能。』於是就去了。婦人和居士都生病了，不能和好。比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙（僧殘罪）嗎？』他將此事稟告佛陀，佛陀說：『不犯僧伽婆尸沙，犯偷蘭遮（粗罪）。』 有位比丘經常出入一家人家。一次，這位比丘整理好衣服，拿著缽進入這戶人家。居士給他座位讓他坐下，彼此問候后稍微沉默了一會兒，居士對比丘說：『大德！您能爲了我兒子的緣故，跟某甲（姓名）居士說說，把他的姐姐、妹妹或女兒嫁給我兒子嗎？』比丘回答說：『能。』於是就去了。這位居士的兒子和那個女子都同時生病了，駝背、發狂，又另外娶了別人。這位比丘心生疑惑：『我這樣做難道會犯僧伽婆尸沙（僧殘罪）嗎？』他將此事稟告佛陀，佛陀說：『不犯僧伽婆尸沙，犯偷蘭遮（粗罪）。』 比丘問佛陀：『如果人中有可以信任的優婆塞（在家男居士），那麼非人中也有嗎？』佛陀說：『有！得道的天人就是。』又問：『人女中有可以信任的優婆夷（在家女居士），那麼非人女中也有嗎？』佛陀說：『有！得道的天女就是。』 有比丘對其他人說：『我能在虛空中結跏趺坐。』如果這位比丘實際上沒有這種能力，就犯波羅夷（斷頭罪）。還有比丘說：『我能將一個身體變成多個身體，多個身體還能變回一個身體。我憑藉智慧，無論是顯現的事物還是不顯現的事物，都能通達，能穿墻過壁，穿山過樹毫無阻礙，出入地中就像出入雲中一樣，在水上行走就像在地上行走一樣，凌空飛行就像鳥一樣，太陽和月亮有很大的威德，我能不費力氣地用手觸控它們，甚至能自由自在地往來於梵天世界。』如果這些事情都是虛假的，沒有實際能力，就犯波羅夷（斷頭罪）。 比丘
【English Translation】 English version A Bhikkhu (monk) frequently visited a certain family. On one occasion, this Bhikkhu, having properly arranged his robes and carrying his bowl, entered the house. The lady of the house offered him a seat, and after they had exchanged greetings and remained silent for a short while, the woman said to the Bhikkhu: 'Venerable Sir, could you speak to so-and-so (name) Upasaka (male lay devotee) for me?' He replied, 'I can.' And so he went. Both the woman and the Upasaka fell ill and could not reconcile. The Bhikkhu became doubtful: 'Could I be incurring a Sanghadisesa (formal meeting of the Sangha) offense?' He reported this matter to the Buddha, who said: 'You do not incur a Sanghadisesa offense, but you incur a Thullanacca (grave offense).' There was a Bhikkhu who frequently visited a certain family. On one occasion, this Bhikkhu, having properly arranged his robes and carrying his bowl, entered the house. The householder offered him a seat, and after they had exchanged greetings and remained silent for a short while, the householder said to the Bhikkhu: 'Venerable Sir, could you speak to so-and-so (name) Upasaka (male lay devotee) on behalf of my son, to give me his sister, younger sister, or daughter for my son?' He replied, 'I can.' And so he went. Both the householder's son and that woman simultaneously fell ill, becoming hunchbacked and mad, and he married someone else. The Bhikkhu became doubtful: 'Could I be incurring a Sanghadisesa (formal meeting of the Sangha) offense?' He reported this matter to the Buddha, who said: 'You do not incur a Sanghadisesa offense, but you incur a Thullanacca (grave offense).' A Bhikkhu asked the Buddha: 'If there are trustworthy Upasaka (male lay devotee) among humans, are there also such among non-humans?' The Buddha said: 'Yes! Devas (gods) who have attained the Path are.' He further asked: 'If there are trustworthy Upasika (female lay devotee) among human women, are there also such among non-human women?' The Buddha said: 'Yes! Devis (goddesses) who have attained the Path are.' A Bhikkhu said to others: 'I can sit in the lotus position in the empty space.' If this Bhikkhu does not actually have this ability, he commits a Parajika (defeat) offense. Another Bhikkhu said: 'I can transform one body into many bodies, and many bodies back into one body. With my wisdom, I can understand both manifest and unmanifest things, I can pass through walls, mountains, and trees without obstruction, emerge from and enter the earth as if emerging from and entering clouds, walk on water as if walking on land, fly through the air like a bird, and the sun and moon have great power, but I can effortlessly touch them with my hand, and even travel freely to and from the Brahma (highest heaven) world.' If these things are false and he does not have the actual ability, he commits a Parajika (defeat) offense. Bhikkhu
問佛：「頗有比丘作不凈衣著不得波逸提耶？」佛言：「有！若衣經凈緯不凈、緯凈經不凈、若二俱不凈。不凈者，若駱駝毛、牛毛、羖羊毛、若雜織。著如是不凈衣，得突吉羅。」
問：「毗尼中說：『比丘不應畜長髮。』若頭上有瘡當云何？」佛言：「以剪刀剪卻。」
問：「比丘得凈食，以疑心啖，作是念：『此食為凈、為不凈？』得何罪耶？」佛言：「得突吉羅。」
問：「頗有比丘為女人說法，過五六語不得波逸提耶？」佛言：「有！若作書、若手示相、若遣使，與天女、龍女、夜叉餓鬼女、毗舍遮女、鳩槃荼女、羅剎女說法過五六語，得突吉羅。」
問：「頗有比丘過第三重覆捨不得波逸提耶？」佛言：「有！若先作舍以板隨意覆。」
問：「頗有比丘與女人期共道行不得波逸提耶？」佛言：「有！比丘與天女期共道行，若龍女、夜叉女餓鬼女、毗舍遮女、鳩槃荼女、羅剎女期共道行，得突吉羅。」
問：「云何漱口？」佛言：「以水著口中三迴轉，是名漱口。」
問：「頗有比丘別眾食不得波逸提耶？」佛言：「有！若虛空中食是。」
問：「頗比丘啖食得波羅夷耶？」佛言：「有！若以盜心食是。」
問：「頗有比丘食家中坐不得波逸提耶
【現代漢語翻譯】 現代漢語譯本 問：『是否有比丘穿著不潔凈的衣服會犯波逸提（Pācittiya，一種戒律名稱）罪？』佛說：『有！如果衣服的經線是乾淨的而緯線是不乾淨的，或者緯線是乾淨的而經線是不乾淨的，或者經線和緯線都不乾淨。不乾淨的材料包括駱駝毛、牛毛、羖羊毛，或者混雜這些材料織成的。穿著這樣不乾淨的衣服，會犯突吉羅（Dukkata，一種輕罪）。』 問：『毗奈耶（Vinaya，戒律）中說：『比丘不應該留長髮。』如果頭上有瘡，應該怎麼辦？』佛說：『用剪刀剪掉。』 問：『比丘得到乾淨的食物，但以懷疑的心食用，心想：『這食物是乾淨的，還是不乾淨的？』會犯什麼罪？』佛說：『犯突吉羅。』 問：『是否有比丘為女人說法，超過五六句話會犯波逸提罪？』佛說：『有！如果通過寫信、用手勢示意、或者派遣使者，與天女（Devakanya，天上的女子）、龍女（Nāgakanyā，龍族的女子）、夜叉女（Yakṣiṇī，夜叉族的女子）、餓鬼女（Pretakanyā，餓鬼道的女子）、毗舍遮女（Piśācakanyā，食人鬼族的女子）、鳩槃荼女（Kumbhāṇḍakanyā，甕形鬼族的女子）、羅剎女（Rākṣasī，羅剎族的女子）說法超過五六句話，會犯突吉羅。』 問：『是否有比丘超過三重覆蓋的房屋居住會犯波逸提罪？』佛說：『有！如果先建造房屋，然後隨意用木板覆蓋。』 問：『是否有比丘與女人約定一同行走會犯波逸提罪？』佛說：『有！如果比丘與天女約定一同行走，或者與龍女、夜叉女、餓鬼女、毗舍遮女、鳩槃荼女、羅剎女約定一同行走，會犯突吉羅。』 問：『如何漱口？』佛說：『用水在口中轉動三次，這叫做漱口。』 問：『是否有比丘離開大眾單獨食用會犯波逸提罪？』佛說：『有！如果在虛空中食用。』 問：『是否有比丘吃東西會犯波羅夷（Pārājika，斷頭罪）罪？』佛說：『有！如果以盜竊的心來食用。』 問：『是否有比丘在俗家吃飯會犯波逸提罪？』
【English Translation】 English version Question: 'Is there a Bhikkhu (monk) who commits a Pācittiya (an offense requiring confession) by wearing an impure robe?' The Buddha replied: 'Yes! If the warp of the robe is pure but the weft is impure, or the weft is pure but the warp is impure, or both the warp and the weft are impure. Impure materials include camel hair, cow hair, goat hair, or a mixture of these. Wearing such an impure robe incurs a Dukkata (a minor offense).' Question: 'It is said in the Vinaya (monastic code): 'A Bhikkhu should not keep long hair.' If there is a sore on the head, what should be done?' The Buddha replied: 'Cut it off with scissors.' Question: 'If a Bhikkhu receives pure food but eats it with a doubtful mind, thinking: 'Is this food pure or impure?' What offense is committed?' The Buddha replied: 'A Dukkata.' Question: 'Is there a Bhikkhu who commits a Pācittiya by preaching to a woman, exceeding five or six words?' The Buddha replied: 'Yes! If by writing a letter, indicating with hand gestures, or sending a messenger, preaching to a Devakanya (heavenly maiden), Nāgakanyā (dragon maiden), Yakṣiṇī (yaksha maiden), Pretakanyā (ghost maiden), Piśācakanyā (pisacha maiden), Kumbhāṇḍakanyā (kumbhanda maiden), or Rākṣasī (rakshasa maiden) exceeding five or six words, a Dukkata is incurred.' Question: 'Is there a Bhikkhu who commits a Pācittiya by dwelling in a dwelling covered more than three times?' The Buddha replied: 'Yes! If first building a dwelling and then covering it with boards at will.' Question: 'Is there a Bhikkhu who commits a Pācittiya by agreeing to travel on the road with a woman?' The Buddha replied: 'Yes! If a Bhikkhu agrees to travel on the road with a Devakanya, or with a Nāgakanyā, Yakṣiṇī, Pretakanyā, Piśācakanyā, Kumbhāṇḍakanyā, or Rākṣasī, a Dukkata is incurred.' Question: 'How does one rinse the mouth?' The Buddha replied: 'By putting water in the mouth and turning it three times, this is called rinsing the mouth.' Question: 'Is there a Bhikkhu who commits a Pācittiya by eating separately from the Sangha (community)?' The Buddha replied: 'Yes! If eating in empty space.' Question: 'Is there a Bhikkhu who commits a Pārājika (defeat, expulsion) by eating something?' The Buddha replied: 'Yes! If eating with a mind of stealing.' Question: 'Is there a Bhikkhu who commits a Pācittiya by sitting and eating in a householder's home?'
？」佛言：「有！若女人受一日戒，男子不受，是家中坐，得突吉羅。若男子受一日戒，女人不受，是家中坐，亦得突吉羅。若二俱受一日戒，是家中坐無罪。」
問：「頗比丘，食家中獨與一女人共坐，不得波逸提耶？」佛言：「有！若女人受一日戒，男子不受，是中坐，得突吉羅。若男子受一日戒，女人不受，是中坐，得突吉羅。若二俱受不犯。」
問：「頗比丘往觀軍發行不得波逸提耶？」佛言：「有！若往觀夜叉軍，得突吉羅。」
問：「頗有比丘語余比丘言：『共我去至諸家，當與汝多美飲食。』是比丘后時語彼比丘：『我不喜與汝若坐、若語，我獨坐獨語樂。』不得波逸提耶？」佛言：「有！若未至他舍，里巷中語令還，得突吉羅。若僧坊中語無罪。」
問：「頗有比丘無病入白衣舍，從非親里比丘尼自手受飲食，不得波羅提提舍尼耶？」答曰：「有！若比丘尼自持飲食，就白衣舍與比丘，自手受無罪。」
問：「頗比丘尼約敕白衣，與如是飯如是羹比丘食，不得波羅提提舍尼耶？」答曰：「有！若比丘尼，是比丘親里，勸與食，比丘不呵而食，得突吉羅。」(五段竟)
十誦律卷第五十九 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第
【現代漢語翻譯】 現代漢語譯本 問：『如果女人受持一日戒，而男子沒有受持，在這種情況下一起坐在家中，會犯突吉羅（Dukkata，一種輕微的罪過）嗎？』佛說：『是的！如果女人受持一日戒，男子沒有受持，在這種情況下一起坐在家中，會犯突吉羅。如果男子受持一日戒，女人沒有受持，在這種情況下一起坐在家中，也會犯突吉羅。如果兩人都受持一日戒，在這種情況下一起坐在家中就沒有罪。』 問：『如果比丘（Bhikkhu，佛教出家男眾）獨自與一個女人一起坐在家中吃飯，不會犯波逸提耶（Pacittiya，一種較重的罪過）嗎？』佛說：『是的！如果女人受持一日戒，男子沒有受持，在這種情況下一起坐，會犯突吉羅。如果男子受持一日戒，女人沒有受持，在這種情況下一起坐，會犯突吉羅。如果兩人都受持，就不犯戒。』 問：『如果比丘去觀看軍隊出發，不會犯波逸提耶嗎？』佛說：『是的！如果去觀看夜叉（Yaksa，一種神）軍隊，會犯突吉羅。』 問：『如果有個比丘對另一個比丘說：「和我一起去各家，我會給你很多美味的飲食。」後來這個比丘對那個比丘說：「我不喜歡和你一起坐或一起說話，我喜歡獨自坐著獨自說話。」這樣不會犯波逸提耶嗎？』佛說：『是的！如果還沒到別人家，在里巷中就叫他回去，會犯突吉羅。如果在僧坊（Samgha，僧團）中說就沒有罪。』 問：『如果有個比丘沒有生病，進入白衣（在家信徒）的家，從非親屬的比丘尼（Bhikkhuni，佛教出家女眾）手中親自接受飲食，不會犯波羅提提舍尼耶（Patidesaniya，一種需要懺悔的罪過）嗎？』答：『是的！如果比丘尼自己拿著飲食，到白衣家給比丘，比丘親自接受就沒有罪。』 問：『如果比丘尼告誡白衣，給比丘提供這樣的飯、這樣的羹，比丘吃了，不會犯波羅提提舍尼耶嗎？』答：『是的！如果比丘尼是比丘的親屬，勸白衣供養飲食，比丘沒有阻止就吃了，會犯突吉羅。』（五段完） 《十誦律》卷第五十九 《大正藏》第23冊 No. 1435 《十誦律》 《十誦律》卷第
【English Translation】 English version Question: 'If a woman observes a one-day precept, but a man does not, and they sit together in the house under these circumstances, will they commit a Dukkata (a minor offense)?' The Buddha said: 'Yes! If a woman observes a one-day precept, but a man does not, sitting together in the house under these circumstances incurs a Dukkata. If a man observes a one-day precept, but a woman does not, sitting together in the house under these circumstances also incurs a Dukkata. If both observe a one-day precept, there is no offense in sitting together in the house.' Question: 'If a Bhikkhu (Buddhist monk) sits alone with a woman in a house while eating, will he not commit a Pacittiya (a more serious offense)?' The Buddha said: 'Yes! If the woman observes a one-day precept, but the man does not, sitting together incurs a Dukkata. If the man observes a one-day precept, but the woman does not, sitting together incurs a Dukkata. If both observe the precept, there is no offense.' Question: 'If a Bhikkhu goes to watch an army set out, will he not commit a Pacittiya?' The Buddha said: 'Yes! If he goes to watch a Yaksa (a type of spirit) army, he will commit a Dukkata.' Question: 'If a Bhikkhu says to another Bhikkhu, 'Come with me to various houses, and I will give you plenty of delicious food.' Later, this Bhikkhu says to that Bhikkhu, 'I do not like to sit or talk with you; I enjoy sitting and talking alone.' Will he not commit a Pacittiya?' The Buddha said: 'Yes! If he tells him to return in the lanes before reaching another's house, he will commit a Dukkata. If he says it in the Samgha (monastery), there is no offense.' Question: 'If a Bhikkhu, without being ill, enters a layperson's house and receives food directly from the hand of a Bhikkhuni (Buddhist nun) who is not a relative, will he not commit a Patidesaniya (an offense requiring confession)?' Answer: 'Yes! If the Bhikkhuni herself brings the food to the layperson's house to give to the Bhikkhu, there is no offense in receiving it directly.' Question: 'If a Bhikkhuni instructs a layperson to give such-and-such rice and such-and-such soup to a Bhikkhu to eat, will he not commit a Patidesaniya?' Answer: 'Yes! If the Bhikkhuni is a relative of the Bhikkhu and encourages the layperson to offer food, and the Bhikkhu eats without objecting, he will commit a Dukkata.' (End of five sections) 《Vinaya in Ten Recitations》, Volume 59 《Taisho Tripitaka》, Volume 23, No. 1435, 《Vinaya in Ten Recitations》 《Vinaya in Ten Recitations》, Volume
六十(善誦毗尼序捲上)
東晉罽賓三藏卑摩羅叉續譯
五百比丘結集三藏法品第一
佛婆伽婆，在拘尸城娑羅雙樹間力士住處般涅槃，拘尸諸力士供養佛身。是時長老摩訶迦葉，將五百比丘從波婆城欲到拘尸城。二城中間，爾時有梵志，持天曼陀羅華，發拘尸城，欲詣波婆城。長老摩訶迦葉問：「汝識我大師不？」答言：「識！汝大師娑羅雙樹間力士住處般涅槃，今已七日。諸天世人供養佛身，我從彼得此天曼陀羅華來。」摩訶迦葉不樂，諸弟子中有大憂愁者、有舉手哭者、有躄地者，皆言：「佛取涅槃一何駛哉！世間眼滅。」諸比丘有宛轉地者、有心中愁戚者、有行舍心觀諸法相者，所謂一切無常苦空無我，此無常相法，何可得常？佛在時常說：「一切眾生所可樂著不可久保，皆當別離散壞磨滅。」爾時有一愚癡不善不及老比丘，發此惡言：「彼長老常言：『應當行是、不應行是。』我今快得自在，所欲便作，不欲便止。」如是粗言，唯迦葉獨聞，余無知者，是諸天神力所隱蔽故。爾時閻浮提中，長老阿若憍陳如第一上座、長老均陀第二上座、長老十力迦葉阿難和上第三上座、長老摩訶迦葉第四上座。摩訶迦葉多知廣識，四部眾盡皆恭敬信受其語。四部眾聞摩訶迦葉從波婆城來欲詣拘尸城，四
【現代漢語翻譯】 現代漢語譯本 六十(善誦毗尼序捲上)
東晉罽賓三藏卑摩羅叉續譯
五百比丘結集三藏法品第一
佛婆伽婆（Bhagavan，世尊），在拘尸城娑羅雙樹間力士住處般涅槃（Parinirvana，入滅），拘尸諸力士供養佛身。是時長老摩訶迦葉（Mahakasyapa），將五百比丘從波婆城欲到拘尸城。二城中間，爾時有梵志，持天曼陀羅華，發拘尸城，欲詣波婆城。長老摩訶迦葉問：『汝識我大師不？』答言：『識！汝大師娑羅雙樹間力士住處般涅槃，今已七日。諸天世人供養佛身，我從彼得此天曼陀羅華來。』摩訶迦葉不樂，諸弟子中有大憂愁者、有舉手哭者、有躄地者，皆言：『佛取涅槃一何駛哉！世間眼滅。』諸比丘有宛轉地者、有心中愁戚者、有行舍心觀諸法相者，所謂一切無常苦空無我，此無常相法，何可得常？佛在時常說：『一切眾生所可樂著不可久保，皆當別離散壞磨滅。』爾時有一愚癡不善不及老比丘，發此惡言：『彼長老常言：『應當行是、不應行是。』我今快得自在，所欲便作，不欲便止。』如是粗言，唯迦葉獨聞，余無知者，是諸天神力所隱蔽故。爾時閻浮提（Jambudvipa，世界）中，長老阿若憍陳如（Ajnatakaundinya）第一上座、長老均陀第二上座、長老十力迦葉阿難和上第三上座、長老摩訶迦葉第四上座。摩訶迦葉多知廣識，四部眾盡皆恭敬信受其語。四部眾聞摩訶迦葉從波婆城來欲詣拘尸城，四
【English Translation】 English version Sixty (Preface to the Vinaya Recitation, Scroll 1)
Continued translation by the Tripitaka Master Kumarajiva from Kipin of the Eastern Jin Dynasty
Chapter 1: The Five Hundred Bhikshus Compile the Tripitaka
The Buddha Bhagavan (Bhagavan, The World Honored One), entered Parinirvana (Parinirvana, final passing) at the Sala twin trees in the Malla's dwelling in Kushinagar, and the Mallas of Kushinagar made offerings to the Buddha's body. At that time, the Elder Mahakasyapa (Mahakasyapa) was leading five hundred bhikshus from Pava towards Kushinagar. Between the two cities, there was a Brahmin who was carrying heavenly Mandarava flowers, heading from Kushinagar towards Pava. The Elder Mahakasyapa asked: 'Do you know my Great Teacher?' He replied: 'I know! Your Great Teacher entered Parinirvana at the Sala twin trees in the Malla's dwelling, it has been seven days now. Gods and humans are making offerings to the Buddha's body, and I obtained these heavenly Mandarava flowers from there.' Mahakasyapa was displeased, and among his disciples, some were greatly sorrowful, some raised their hands and wept, and some collapsed on the ground, all saying: 'How quickly the Buddha has entered Nirvana! The eye of the world is extinguished.' Some bhikshus rolled on the ground, some were sorrowful in their hearts, and some practiced abandoning the mind and contemplating the characteristics of all dharmas, namely, that all is impermanent, suffering, empty, and without self. Since this dharma of impermanence is such, how can it be permanent? When the Buddha was present, he often said: 'All that beings cherish and cling to cannot be preserved for long, and will all be separated, scattered, destroyed, and annihilated.' At that time, there was a foolish, unkind, and immature old bhikshu who uttered these evil words: 'That Elder always said: 'This should be done, and this should not be done.' Now I am finally free, I will do what I want, and stop when I don't want to.' Such coarse words were heard only by Kasyapa, and no one else knew, because they were concealed by the power of the gods. At that time, in Jambudvipa (Jambudvipa, the world), the Elder Ajnatakaundinya (Ajnatakaundinya) was the first senior, the Elder Kundaka was the second senior, the Elder Dasabala Kasyapa Ananda Upadhyaya was the third senior, and the Elder Mahakasyapa was the fourth senior. Mahakasyapa was knowledgeable and wise, and the four assemblies all respectfully believed and accepted his words. When the four assemblies heard that Mahakasyapa was coming from Pava to Kushinagar, the four
部眾皆出到半道，奉迎摩訶迦葉。摩訶迦葉見四部眾來，于道外樹下，敷尼師檀結加趺坐。四眾既到，頭面敬禮，在一面聽其說法。時大迦葉說種種法，示教利喜竟，發遣四眾，還至雙樹頂結支夷。大迦葉言：「我正爾當到，莫燃佛𧂐，我欲禮佛全身。」爾時大迦葉，與大眾俱到頂結支夷，到已天為開發金棺解撤纏裹。時大迦葉稽首敬禮佛身，四部大眾亦得禮拜，又告諸人言：「更以天新綿㲲好纏佛身，以新香油灌滿金棺，安措佛身而闔棺蓋。更積一切眾香雜薪，以為大𧂐。」大迦葉告諸力士：「汝自知時。」諸力士主即燃香薪大𧂐。爾時長老阿難見薪𧂐然，悲惱哽塞即說偈言：
「世尊此身， 乃至梵天； 今在金棺， 以千㲲纏； 灌以香油， 燃以香薪。」
爾時佛𧂐燃盡，大迦葉思惟言：「當云何滅火？」即念應以牛乳滅之。爾時大迦葉適生此念，四邊自然有牛乳池，凈潔香好。是時大迦葉，即取此乳以滅是火而說偈言：
「千㲲纏佛身， 以火阇維之； 佛之神力故， 常一內衣在； 最外亦不燒， 中者皆燃盡。」
爾時長老摩訶迦葉，以成治㲲，取佛舍利與諸力士。諸力士從長老摩訶迦葉，取佛舍利，盛以金瓶，舉著車上，燒種種香，持諸幡蓋作諸妓樂入拘尸城
【現代漢語翻譯】 現代漢語譯本 部眾都出來到半路，迎接摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）。摩訶迦葉看見四部眾（比丘、比丘尼、優婆塞、優婆夷）前來，在路邊的樹下，鋪上尼師檀（Niṣīdana，坐具），結跏趺坐。四眾到達后，頭面著地恭敬地行禮，在一旁聽他說法。當時大迦葉宣說種種佛法，開示教導使他們受益歡喜完畢，遣送四眾離開，自己回到雙樹頂結支夷（Kuśinagara，拘尸那伽）的地方。大迦葉說：『我馬上就要到了，不要點燃佛𧂐（火葬用的柴堆），我想禮拜佛陀的全身。』當時大迦葉，與大眾一同到達頂結支夷，到達後天神為他們打開金棺，解開撤去纏繞的裹布。當時大迦葉稽首（頭觸地）恭敬地禮拜佛身，四部大眾也得以禮拜，他又告訴眾人說：『再用天上的新綿㲲好好地纏裹佛身，用新的香油灌滿金棺，安放佛身然後蓋上棺蓋。再堆積各種香木雜柴，作為大的𧂐。』大迦葉告訴諸位力士：『你們自己知道時辰。』諸位力士主立即點燃香木柴堆的大𧂐。當時長老阿難（Ānanda，佛陀十大弟子之一，以多聞第一著稱）看見柴堆燃起，悲傷哽咽，於是說了偈頌： 『世尊的此身， 乃至梵天； 今在金棺， 以千層㲲纏； 灌以香油， 燃以香薪。』 當時佛𧂐燃盡，大迦葉思惟說：『應當用什麼來滅火呢？』隨即想到應該用牛乳來滅火。當時大迦葉剛生起這個念頭，四邊自然出現牛乳池，清凈潔白香氣美好。這時大迦葉，就取用這些乳汁來熄滅火焰，並且說了偈頌： 『千層㲲纏佛身， 以火阇維（火化）之； 佛的神力緣故， 常有一件內衣在； 最外層的也不燒， 中間的都燃盡。』 當時長老摩訶迦葉，用成治㲲，取出佛舍利（Śarīra，遺骨）交給諸位力士。諸位力士從長老摩訶迦葉那裡，取走佛舍利，盛放在金瓶里，舉到車上，焚燒各種香，拿著各種幡蓋，演奏各種樂器，進入拘尸城（Kuśinagara）。
【English Translation】 English version The assembly all came out halfway to greet Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices). Mahākāśyapa, seeing the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) coming, spread out his Niṣīdana (sitting cloth) under a tree by the road and sat in the lotus position. When the four assemblies arrived, they bowed their heads to the ground in reverence and listened to his teachings on one side. At that time, Mahākāśyapa expounded various Dharma teachings, instructing and benefiting them, and after they rejoiced, he sent the four assemblies away, returning himself to the twin Sala trees at Kuśinagara. Mahākāśyapa said, 'I will arrive shortly, do not light the Buddha's pyre (funeral pyre), for I wish to pay homage to the Buddha's entire body.' At that time, Mahākāśyapa, together with the assembly, arrived at Kuśinagara, and upon arrival, the heavens opened the golden coffin and unwrapped the coverings. Then Mahākāśyapa bowed his head and paid homage to the Buddha's body, and the fourfold assembly was also able to pay homage. He further told the people, 'Wrap the Buddha's body well with new celestial cotton cloth, fill the golden coffin with new fragrant oil, place the Buddha's body inside, and close the coffin lid. Then pile up all kinds of fragrant wood and miscellaneous firewood to make a large pyre.' Mahākāśyapa told the strong men, 'You yourselves know the time.' The leaders of the strong men immediately lit the large pyre of fragrant wood and firewood. At that time, the elder Ānanda (one of the ten great disciples of the Buddha, known as the most learned) saw the pyre burning and, filled with sorrow and choked with emotion, spoke this verse: 'The World Honored One's body, Even up to the Brahma heavens; Now lies in the golden coffin, Wrapped in a thousand cloths; Anointed with fragrant oil, Burned with fragrant firewood.' At that time, the Buddha's pyre was completely burned, and Mahākāśyapa thought, 'What should be used to extinguish the fire?' Then he thought that it should be extinguished with milk. At that time, as soon as Mahākāśyapa had this thought, pools of milk naturally appeared on all sides, pure, clean, fragrant, and wonderful. Then Mahākāśyapa took this milk to extinguish the fire and spoke this verse: 'The Buddha's body wrapped in a thousand cloths, Is cremated by fire; Due to the Buddha's divine power, One inner garment always remains; The outermost is not burned either, The middle ones are all burned away.' At that time, the elder Mahākāśyapa, using the Cheng Zhi cloth, took the Buddha's Śarīra (relics) and gave them to the strong men. The strong men took the Buddha's Śarīra from the elder Mahākāśyapa, placed them in a golden vase, lifted it onto a chariot, burned various incense, held various banners and canopies, and played various musical instruments as they entered the city of Kuśinagara.
。爾時拘尸城中有新論義堂，掃灑清凈香潔無量，懸繒幡蓋散諸雜華，敷象牙床，以佛舍利金瓶著上。阿難先以花香伎樂種種供養，亦教諸比丘、比丘尼、優婆塞、優婆夷供養禮拜。
爾時波婆城中諸力士聞，佛在拘尸城般涅槃，念言：「佛亦是我師，我之所尊。」來從諸人請舍利分，欲于波婆城中起塔，燒香懸繒幡蓋，盡世供養。拘尸城諸力士答言：「佛在我國般涅槃，我自起塔香華供養，舍利分不可得。」時遮勒國諸剎帝利姓婆蹉婆羅，羅摩聚落拘樓羅種，毗㝹國中諸婆羅門，毗耶離國諸梨昌種，迦毗羅婆國諸釋子，摩伽陀國主阿阇世王、韋提希子，聞佛于拘尸城般涅槃，今眾人以香華伎樂供養舍利。爾時阿阇世王，敕其大臣婆羅門婆利沙迦羅言：「汝往到拘尸城諸力士所，持我言致問無量，氣力安隱身心樂不？」又語諸人：「佛亦我師我之所尊，今于汝國般涅槃，請分舍利，欲于王舍城中起塔供養。與我者善，若不見與，當舉兵眾以力奪汝。」受敕即嚴四種兵，直至拘尸城，語諸力士言：「摩伽陀國主！阿阇世王致問無量：『氣力安隱身心樂不？』又言：『佛亦我師我之所尊，在此般涅槃，來請舍利分，汝當與我，我于王舍城起塔供養。』」拘尸城諸力士答大臣婆羅門言：「佛在我國土地般涅槃，我自於
【現代漢語翻譯】 現代漢語譯本： 當時，拘尸城（Kushinagar）中有一個新建的論義堂，打掃得非常乾淨，充滿了香氣，懸掛著彩色的幡和傘蓋，散佈著各種鮮花，鋪設著象牙床，將盛放佛陀舍利的金瓶放置在上面。阿難（Ananda）首先用鮮花、香、音樂等各種方式供養，也教導各位比丘（bhikkhu）、比丘尼（bhikkhuni）、優婆塞（upasaka）、優婆夷（upasika）供養禮拜。 當時，波婆城（Pava）中的各位力士聽到佛陀在拘尸城般涅槃（Parinirvana，入滅），心想：『佛陀也是我的老師，我所尊敬的人。』於是前來向眾人請求分舍利，想要在波婆城中建造佛塔，焚香、懸掛彩色的幡和傘蓋，盡世供養。拘尸城的各位力士回答說：『佛陀在我國般涅槃，我們自己建造佛塔，用香和鮮花供養，舍利不能分給你們。』當時，遮勒國（Chala）的各位剎帝利（Kshatriya，統治階級）姓婆蹉婆羅（Vachchhagotta），羅摩聚落（Rama Village）的拘樓羅種（Koliya），毗㝹國（Vethadipa）中的各位婆羅門（Brahmin），毗耶離國（Vaishali）的各位梨昌種（Licchavi），迦毗羅婆國（Kapilavastu）的各位釋子（Shakya），摩伽陀國（Magadha）的國王阿阇世王（Ajatashatru）、韋提希子（son of Vaidehi），聽到佛陀在拘尸城般涅槃，現在眾人用香、鮮花和音樂供養舍利。當時，阿阇世王命令他的大臣婆羅門婆利沙迦羅（ ব্রাহ্মণ বর্ষকার）說：『你前往拘尸城各位力士那裡，帶去我的問候，問候他們是否安好，氣力是否充沛，身心是否快樂？』又對眾人說：『佛陀也是我的老師，我所尊敬的人，現在在你們國家般涅槃，請分給我舍利，想要在王舍城（Rajagriha）中建造佛塔供養。給我舍利是最好的，如果不給，我就要率領軍隊用武力奪取。』婆利沙迦羅接受命令后，立即準備了四種軍隊，直接前往拘尸城，對各位力士說：『摩伽陀國的國王阿阇世王向你們問候：『你們是否安好，氣力是否充沛，身心是否快樂？』又說：『佛陀也是我的老師，我所尊敬的人，在這裡般涅槃，前來請求分舍利，你們應當給我，我將在王舍城建造佛塔供養。』』拘尸城的各位力士回答大臣婆羅門說：『佛陀在我國的土地上般涅槃，我們自己于』
【English Translation】 English version: At that time, in Kushinagar (city), there was a newly built hall for debate, swept clean and infinitely fragrant, with hanging banners and canopies, scattered with various flowers, and an ivory bed laid out, upon which was placed a golden vase containing the Buddha's relics. Ananda (Buddha's disciple) first made offerings with flowers, incense, music, and various other things, and also taught the bhikkhus (monks), bhikkhunis (nuns), upasakas (male lay followers), and upasikas (female lay followers) to make offerings and pay homage. At that time, the warriors in Pava (city) heard that the Buddha had entered Parinirvana (final passing away) in Kushinagar, and thought: 'The Buddha is also my teacher, the one I respect.' They came to request a share of the relics from the people, wanting to build a stupa in Pava, burn incense, hang banners and canopies, and make offerings for all time. The warriors of Kushinagar replied: 'The Buddha entered Parinirvana in our country, we will build a stupa ourselves and make offerings with incense and flowers, the relics cannot be divided.' At that time, the Kshatriyas (warrior class) of Chala (country) named Vachchhagotta, the Koliyas of Rama Village, the Brahmins (priestly class) in Vethadipa (country), the Licchavis of Vaishali (city), the Shakyas of Kapilavastu (city), and King Ajatashatru (ruler of Magadha), the son of Vaidehi, heard that the Buddha had entered Parinirvana in Kushinagar, and that the people were now making offerings to the relics with incense, flowers, and music. At that time, King Ajatashatru ordered his minister, the Brahmin Varshakara, saying: 'Go to the warriors of Kushinagar and convey my greetings, asking if they are well, if their strength is abundant, and if their bodies and minds are at ease?' He also said to the people: 'The Buddha is also my teacher, the one I respect, and now he has entered Parinirvana in your country, please give me a share of the relics, I want to build a stupa in Rajagriha (city) to make offerings. It is best if you give me the relics, but if you do not, I will raise an army and seize them by force.' Having received the order, Varshakara immediately prepared four types of troops and went directly to Kushinagar, saying to the warriors: 'King Ajatashatru of Magadha sends his greetings: 'Are you well, is your strength abundant, are your bodies and minds at ease?' He also says: 'The Buddha is also my teacher, the one I respect, and he has entered Parinirvana here, I have come to request a share of the relics, you should give them to me, I will build a stupa in Rajagriha to make offerings.'' The warriors of Kushinagar replied to the Brahmin minister: 'The Buddha entered Parinirvana in our country, we ourselves will'
此拘尸城起塔供養，舍利分不得與汝。」大臣婆羅門言：「摩伽陀國主阿阇世王語汝：『汝等以舍利與我者善。若不見與，當舉四兵以力奪汝。』」諸力士言：「我自供養不以與汝。」波婆城力士亦集四兵，在一面住。羅婆聚落拘婆羅，亦集四兵在一面住。遮勒國諸剎帝利，亦集四兵在一面住。毗㝹國諸婆羅門，亦集四兵在一面住。毗耶離國諸梨昌，亦集四兵在一面住。迦毗羅婆諸釋子，亦集四兵在一面住。婆羅沙迦羅婆羅門，更增四兵，拘尸城一面住。爾時拘尸城外，八軍圍繞，為舍利故，各欲奪取。
爾時大眾中，有一婆羅門姓煙，在八軍中，高聲大唱：「拘尸城諸力士主聽，佛無量劫積善修忍，諸君亦常聞贊忍法，今日何可於佛滅后為舍利故起兵相奪？諸君當知此非敬事。舍利現在，但當分作八分。」諸力士言：「敬如來議。」爾時姓煙婆羅門，即分舍利作八分。分竟復高聲大唱：「汝諸力士主聽，盛舍利瓶請以見惠，欲還頭那羅聚落起瓶塔，華香幡蓋伎樂供養。」諸力士答言：「敬從來請。」爾時必波羅延那婆羅門居士，復以高聲大唱：「拘尸城中諸力士主聽，燒佛處炭與我，欲還我國起炭塔，華香伎樂供養。」諸力士答婆羅門：「敬從來請。」爾時拘尸城諸力士，得第一分舍利，即於國中起塔，華香
【現代漢語翻譯】 現代漢語譯本：『此拘尸那伽羅（Kushinagar，古印度城市）要起塔供養佛陀舍利，不能分給你們。』大臣婆羅門說：『摩揭陀國（Magadha，古印度王國）的阿阇世王（Ajatasattu，古印度國王）告訴我：『你們如果把舍利給我最好。如果不給，我就要動用軍隊用武力奪取。』』諸位力士說：『我們自己供養，不給你們。』波婆城（Pava，古印度城市）的力士也集結軍隊，在一面駐紮。羅摩伽聚落（Ramagrama，古印度聚落）的拘婆羅（Koliya，古印度部族）也集結軍隊，在一面駐紮。遮勒國（Chala，古印度國家）的剎帝利（Kshatriya，古印度種姓）也集結軍隊，在一面駐紮。毗紐國（Vethadipa，古印度國家）的婆羅門（Brahmin，古印度種姓）也集結軍隊，在一面駐紮。毗舍離國（Vaishali，古印度城市）的離車人（Licchavi，古印度部族）也集結軍隊，在一面駐紮。迦毗羅衛國（Kapilavastu，古印度城市）的釋迦族人（Shakya，古印度部族）也集結軍隊，在一面駐紮。婆羅沙迦羅（Varshakara，人名）婆羅門又增加了軍隊，在拘尸那伽羅一面駐紮。當時拘尸那伽羅城外，八支軍隊包圍，爲了佛陀舍利，都想奪取。 當時大眾中，有一位婆羅門名叫煙，在八支軍隊中，高聲大喊：『拘尸那伽羅的各位力士首領聽著，佛陀無量劫來積累善行修習忍辱，各位也常聽聞讚歎忍辱之法，今天怎麼能在佛陀涅槃后爲了舍利而發動戰爭互相爭奪？各位應當知道這不是敬奉佛陀的行為。現在有佛陀舍利，應當分成八份。』諸位力士說：『遵從如來的建議。』當時煙姓婆羅門，就把舍利分成八份。分完后又高聲大喊：『各位力士首領聽著，請把盛舍利的瓶子惠贈給我，我想回到頭那羅聚落（Tundila，古印度聚落）建造瓶塔，用鮮花、香、幡蓋、伎樂來供養。』諸位力士回答說：『遵從您的請求。』當時畢波羅延那（Pippalayana，古印度聚落）婆羅門居士，又高聲大喊：『拘尸那伽羅的各位力士首領聽著，請把焚燒佛陀遺體的炭給我，我想回到我的國家建造炭塔，用鮮花、伎樂來供養。』諸位力士回答婆羅門說：『遵從您的請求。』當時拘尸那伽羅的各位力士，得到第一份舍利，就在國內建造佛塔，用鮮花供養。
【English Translation】 English version: 'This Kushinagar (Kushinagar, ancient Indian city) will erect a stupa to enshrine the Buddha's relics, and cannot be divided among you.' The minister Brahmin said, 'King Ajatasattu (Ajatasattu, ancient Indian king) of Magadha (Magadha, ancient Indian kingdom) told me: 'It would be best if you give me the relics. If you do not give them, I will use my army to seize them by force.'' The warriors said, 'We will enshrine them ourselves and not give them to you.' The warriors of Pava (Pava, ancient Indian city) also gathered their armies and stationed themselves on one side. The Koliyas (Koliya, ancient Indian tribe) of Ramagrama (Ramagrama, ancient Indian settlement) also gathered their armies and stationed themselves on one side. The Kshatriyas (Kshatriya, ancient Indian caste) of Chala (Chala, ancient Indian country) also gathered their armies and stationed themselves on one side. The Brahmins (Brahmin, ancient Indian caste) of Vethadipa (Vethadipa, ancient Indian country) also gathered their armies and stationed themselves on one side. The Licchavis (Licchavi, ancient Indian tribe) of Vaishali (Vaishali, ancient Indian city) also gathered their armies and stationed themselves on one side. The Shakyas (Shakya, ancient Indian tribe) of Kapilavastu (Kapilavastu, ancient Indian city) also gathered their armies and stationed themselves on one side. The Brahmin Varshakara (Varshakara, personal name) further increased his army and stationed himself on one side of Kushinagar. At that time, eight armies surrounded Kushinagar, each wanting to seize the Buddha's relics. At that time, among the crowd, there was a Brahmin named Smoke, who shouted loudly among the eight armies: 'Listen, lords of the warriors of Kushinagar, the Buddha accumulated good deeds and cultivated patience for countless kalpas, and you have often heard praise of the Dharma of patience. How can you start a war and fight each other for the relics after the Buddha's Nirvana? You should know that this is not an act of reverence to the Buddha. Now that there are Buddha's relics, they should be divided into eight parts.' The warriors said, 'We will follow the Tathagata's advice.' At that time, the Brahmin named Smoke divided the relics into eight parts. After dividing them, he shouted loudly again: 'Listen, lords of the warriors, please bestow upon me the jar containing the relics, I want to return to Tundila (Tundila, ancient Indian settlement) to build a stupa for the jar, and offer flowers, incense, banners, and music.' The warriors replied, 'We will comply with your request.' At that time, the Brahmin householder Pippalayana (Pippalayana, ancient Indian settlement) shouted loudly again: 'Listen, lords of the warriors of Kushinagar, please give me the charcoal from the cremation of the Buddha's body, I want to return to my country to build a charcoal stupa, and offer flowers and music.' The warriors replied to the Brahmin, 'We will comply with your request.' At that time, the warriors of Kushinagar obtained the first share of the relics, and immediately built a stupa in their country, offering flowers.
伎樂種種供養。波婆國得第二分舍利，還歸起塔種種供養。羅摩聚落拘樓羅，得第三分舍利，還歸起塔種種供養。遮勒國諸剎帝利，得第四分舍利，還國起塔種種供養。毗㝹諸婆羅門，得第五分舍利，還國起塔種種供養。毗耶離國諸梨昌種，得第六分舍利，還國起塔種種供養。迦毗羅婆國諸釋子，得第七分舍利，還國起塔華香供養。摩伽陀國主阿阇世王，得第八分舍利，還王舍城起塔華香供養。姓煙婆羅門，得盛舍利瓶，還頭那羅聚落，起塔華香供養。必波羅延那婆羅門居士，得炭還國起塔供養。爾時閻浮提中，八舍利塔、第九瓶塔、第十炭塔，佛初般涅槃後起十塔，自是已後起無量塔。
爾時長老摩訶迦葉，知佛舍利流佈十方白衣起塔，以是因緣故集僧。集僧竟，語諸比丘：「我昔時從波婆城，將五百比丘，向拘尸城，於二城中間，見一梵志持天曼陀羅華，從拘尸城來，欲詣波婆城。我問梵志言：『優婆伽從何所來？欲至何所？』梵志答言：『我從拘尸城來，欲到波婆城。』問：『識我大師不？』梵志答言：『識！汝大師娑羅雙樹間般涅槃，今已七日，諸天世人供養舍利，我從彼得此天曼陀羅華。』我爾時心不樂，作是言：『佛取涅槃一何駛哉！世間眼滅。』諸比丘中有大憂愁者、有舉手哭者、有躄地者，皆
【現代漢語翻譯】 現代漢語譯本 伎樂種種供養。波婆國（Pava）得到第二份舍利，返回本國建造佛塔，用各種伎樂供養。羅摩聚落拘樓羅（Kushinagar），得到第三份舍利，返回本國建造佛塔，用各種供養。遮勒國（Chala）的各位剎帝利，得到第四份舍利，返回本國建造佛塔，用各種供養。毗㝹（Venu）的各位婆羅門，得到第五份舍利，返回本國建造佛塔，用各種供養。毗耶離國（Vaishali）的各位梨昌種（Licchavi），得到第六份舍利，返回本國建造佛塔，用各種供養。迦毗羅婆國（Kapilavastu）的各位釋迦族人，得到第七份舍利，返回本國建造佛塔，用鮮花和香供養。摩伽陀國（Magadha）的國王阿阇世王（Ajatasattu），得到第八份舍利，返回王舍城（Rajagriha）建造佛塔，用鮮花和香供養。姓煙的婆羅門，得到盛放舍利的瓶子，返回頭那羅聚落（Kundagrama），建造佛塔，用鮮花和香供養。必波羅延那（Pippalavana）的婆羅門居士，得到炭灰，返回本國建造佛塔供養。當時在閻浮提（Jambudvipa）中，有八座舍利塔、第九座瓶塔、第十座炭塔，這是佛陀最初般涅槃后建造的十座塔，自此以後建造了無數的佛塔。 當時長老摩訶迦葉（Mahakasyapa），知道佛陀舍利流佈十方，白衣信徒紛紛建造佛塔，因為這個因緣，所以召集僧眾。召集僧眾完畢后，告訴各位比丘：『我過去從波婆城（Pava），帶領五百位比丘，前往拘尸城（Kushinagar），在兩城中間，看見一位梵志拿著天上的曼陀羅花，從拘尸城來，想要前往波婆城。我問梵志說：『優婆伽（Upaka），你從哪裡來？想要到哪裡去？』梵志回答說：『我從拘尸城來，想要到波婆城去。』我問：『你認識我的大師嗎？』梵志回答說：『認識！你的大師在娑羅雙樹（Sala trees）之間般涅槃，現在已經七天了，諸天和世人都在供養舍利，我從那裡得到這朵天上的曼陀羅花。』我當時心中不悅，這樣說道：『佛陀涅槃真是太快了！世間的眼睛熄滅了。』各位比丘中，有非常憂愁的，有舉手哭泣的，有跌倒在地的，都'
【English Translation】 English version Various kinds of music and offerings were made. The people of Pava (Pava, a city) obtained the second portion of the relics and returned to their country to build a stupa, making various offerings. The people of Kushinagar (Kushinagar, a town) obtained the third portion of the relics and returned to their country to build a stupa, making various offerings. The Kshatriyas of Chala (Chala, a country) obtained the fourth portion of the relics and returned to their country to build a stupa, making various offerings. The Brahmins of Venu (Venu, a place) obtained the fifth portion of the relics and returned to their country to build a stupa, making various offerings. The Licchavis of Vaishali (Vaishali, a city) obtained the sixth portion of the relics and returned to their country to build a stupa, making various offerings. The Shakyas of Kapilavastu (Kapilavastu, a city) obtained the seventh portion of the relics and returned to their country to build a stupa, offering flowers and incense. King Ajatasattu (Ajatasattu, king of Magadha) of Magadha (Magadha, a kingdom) obtained the eighth portion of the relics and returned to Rajagriha (Rajagriha, a city) to build a stupa, offering flowers and incense. A Brahmin named Yena obtained the vessel containing the relics and returned to Kundagrama (Kundagrama, a village) to build a stupa, offering flowers and incense. The Brahmin householder of Pippalavana (Pippalavana, a place) obtained the ashes and returned to their country to build a stupa, making offerings. At that time, in Jambudvipa (Jambudvipa, the continent), there were eight stupas for the relics, the ninth stupa for the vessel, and the tenth stupa for the ashes. These were the ten stupas built after the Buddha's initial Parinirvana, and after that, countless stupas were built. At that time, the elder Mahakasyapa (Mahakasyapa, an elder disciple of the Buddha), knowing that the Buddha's relics were being distributed in all directions and that laypeople were building stupas, gathered the Sangha for this reason. After gathering the Sangha, he said to the Bhikkhus: 'In the past, I was traveling from Pava (Pava, a city) with five hundred Bhikkhus, heading towards Kushinagar (Kushinagar, a town). Between the two cities, I saw a Brahmin holding a heavenly Mandarava flower, coming from Kushinagar and wanting to go to Pava. I asked the Brahmin: 'Upaka (Upaka, name of the Brahmin), where do you come from? Where do you want to go?' The Brahmin replied: 'I come from Kushinagar and want to go to Pava.' I asked: 'Do you know my teacher?' The Brahmin replied: 'Yes! Your teacher entered Parinirvana between the Sala trees (Sala trees, where Buddha died), and it has been seven days now. Gods and humans are making offerings to the relics, and I obtained this heavenly Mandarava flower from there.' At that time, my heart was not happy, and I said: 'How quickly the Buddha has entered Nirvana! The eye of the world has been extinguished.' Among the Bhikkhus, some were greatly sorrowful, some raised their hands and wept, some fell to the ground, all'
言：『佛取涅槃一何駛哉！世間眼滅。』諸比丘有宛轉地者、有愁戚者，有行舍心觀諸法相者，一切無常苦空無我，此無常法相，何可得常？佛在時自言：『一切眾生所可樂著，難得久保皆當別離散壞磨滅。』爾時有一頑愚不善及老比丘，出惡口言：『彼長老常言：「應當行是、不應行是。」我今得自在，所欲便作、不欲便止。』是愚癡比丘作是語時，唯我獨聞余無知者，是諸天神力之所隱蔽。復有一比丘在我前說，法言非法、非法言法、善言不善、不善言善。我等今應當集一切修妒路、一切毗尼、一切阿毗曇。」
摩訶迦葉自思惟：「我當僧中集一切修妒路、一切毗尼、一切阿毗曇。或有無知比丘，作如是言：『不應如是集一切修妒路、一切毗尼、一切阿毗曇。』我等今當於僧中，擇取聰明能集法人，僧中作羯磨取。」爾時長老摩訶迦葉，僧中取五百少一比丘，一一稱字。是諸比丘，皆讀三藏、得三明、滅三毒，皆得共解脫。摩訶迦葉僧中唱：「大德僧聽！是五百少一比丘，稱名字，皆讀三藏、得三明、滅三毒，皆得共解脫。若僧時到僧忍聽，是五百少一比丘，皆是集法人。如是白。」
爾時長老阿難在僧中，長老大迦葉思惟：「是阿難好善學人，佛說：『阿難於多聞人中最第一。』我等今當使阿難作
【現代漢語翻譯】 現代漢語譯本：他說：『佛陀入涅槃是多麼迅速啊！世間的眼睛熄滅了。』眾比丘中，有的在地上翻滾，有的憂愁悲傷，有的以捨棄之心觀察諸法實相，一切都是無常、苦、空、無我的。這無常的法相，怎麼可能恒常存在呢？佛陀在世時自己說過：『一切眾生所貪戀執著的，難以長久保持，終將別離、散壞、磨滅。』當時，有一個愚笨頑固、不善良的老比丘，口出惡言說：『那個老傢伙總是說：「應該做這個，不應該做那個。」我現在得到自在了，想做什麼就做什麼，不想做什麼就停止。』這個愚癡的比丘說這些話的時候，只有我一個人聽到，其餘的人都不知道，這是諸天神力所隱藏的。又有一個比丘在我面前說，正確的法說是錯誤的，錯誤的法說是正確的，好的說是壞的，壞的說是好的。我們現在應當集合一切修妒路（Sutra，經）、一切毗尼（Vinaya，律）、一切阿毗曇（Abhidhamma，論）。』 摩訶迦葉（Mahakasyapa）自己思忖：『我應當在僧團中集合一切修妒路、一切毗尼、一切阿毗曇。或許有無知的比丘，會這樣說：『不應該這樣集合一切修妒路、一切毗尼、一切阿毗曇。』我們現在應當在僧團中，挑選聰明能集合佛法的人，在僧團中舉行羯磨（Karma，儀式）選取。』當時，長老摩訶迦葉，在僧團中選取了四百九十九位比丘，一一稱念名字。這些比丘，都通讀三藏（Tripitaka，經律論）、證得三明（Tisso Vijja，宿命明、天眼明、漏盡明）、滅除三毒（貪嗔癡），都證得共同解脫。摩訶迦葉在僧團中宣告：『各位大德僧眾請聽！這四百九十九位比丘，已經稱念名字，都通讀三藏、證得三明、滅除三毒，都證得共同解脫。如果僧團認為時機已到，僧團同意，這四百九十九位比丘，都是能集合佛法的人。如是稟告。』 當時，長老阿難（Ananda）在僧團中，長老大迦葉思忖：『這位阿難是好學之人，佛陀說過：『阿難在多聞的人中是最第一的。』我們現在應當讓阿難作……』
【English Translation】 English version: He said: 'How quickly the Buddha has entered Nirvana! The eye of the world has been extinguished.' Among the monks, some rolled on the ground, some were sorrowful and grieving, and some observed the characteristics of all dharmas with a mind of renunciation, that everything is impermanent, suffering, empty, and without self. How can this impermanent characteristic of dharma be permanent? The Buddha himself said when he was alive: 'All that beings cherish and cling to is difficult to maintain for long, and will eventually be separated, scattered, destroyed, and annihilated.' At that time, there was a foolish, stubborn, and unkind old monk who spoke evil words, saying: 'That old man always said: "You should do this, you should not do that." Now I have gained freedom, I will do whatever I want, and stop whatever I don't want to do.' When this foolish monk said these words, only I heard them, and no one else knew, because they were hidden by the power of the gods. Furthermore, there was a monk who said in front of me that the correct Dharma was incorrect, the incorrect Dharma was correct, the good was bad, and the bad was good. We should now gather all the Sutras (Sutra, discourses), all the Vinaya (Vinaya, monastic rules), and all the Abhidhamma (Abhidhamma, philosophical treatises).' Mahakasyapa (Mahakasyapa) pondered to himself: 'I should gather all the Sutras, all the Vinaya, and all the Abhidhamma in the Sangha. Perhaps there will be ignorant monks who will say: "We should not gather all the Sutras, all the Vinaya, and all the Abhidhamma in this way." We should now select intelligent people who can gather the Dharma in the Sangha, and perform Karma (Karma, ritual) in the Sangha to select them.' At that time, the elder Mahakasyapa selected four hundred and ninety-nine monks in the Sangha, calling out their names one by one. These monks had all read the Tripitaka (Tripitaka, the three baskets of scriptures), attained the Threefold Knowledge (Tisso Vijja, knowledge of past lives, divine eye, and extinction of defilements), eradicated the Three Poisons (greed, hatred, and delusion), and all attained common liberation. Mahakasyapa announced in the Sangha: 'Venerable Sangha, please listen! These four hundred and ninety-nine monks, whose names have been called, have all read the Tripitaka, attained the Threefold Knowledge, eradicated the Three Poisons, and all attained common liberation. If the Sangha deems the time is right, and the Sangha agrees, these four hundred and ninety-nine monks are all capable of gathering the Dharma. So it is announced.' At that time, the elder Ananda (Ananda) was in the Sangha, and the elder Mahakasyapa pondered: 'This Ananda is a good learner, and the Buddha said: "Ananda is the foremost among those who have heard much." We should now have Ananda make...'
集法人。」長老大迦葉思惟已，僧中唱：「大德僧聽！是阿難好善學人，佛說：『阿難多聞人中最第一。』若僧時到僧忍聽，我等今當使阿難作集法人。如是白。」「大德僧聽！是阿難好善學人，佛說：『阿難於多聞人中最第一。』我等今當使阿難作集法人。誰諸長老忍阿難作集法人者默然，誰不忍是長老說。」「僧已忍聽長老阿難作集法人竟，僧忍，默然故，是事如是持！」
長老大迦葉復思惟：「今集一切修妒路、一切毗尼、一切阿毗曇，是事多，非一日、二日乃至七日可竟。今僧中當作羯磨，能作集法人，共一處安居；不作羯磨人，不得共一處安居。」如是思惟竟，長老摩訶迦葉僧中唱：「大德僧聽！今集法多，非一日、二日乃至七日可竟。今僧中作羯磨，能集法人共一處安居；不作羯磨人，不得共一處安居。如是白。」爾時長老摩訶迦葉，復作是念：「何處國土安隱、有好精舍、四事供養飲食無乏、無諸寇賊？」即念：「王舍城中，四事供養具足無乏，國土安隱無諸賊寇，我等今當往到王舍城安居。」如是思惟已，摩訶迦葉獨身先往治精舍，泥塗壁孔治土埵、敷床灑掃、抖擻被褥、教備藥具、飲食衣被。摩訶迦葉知安居時到，共五百比丘王舍城安居。
摩訶迦葉清旦著衣持缽入王舍城，教化諸人
【現代漢語翻譯】 現代漢語譯本 『集法人。』長老Mahākāśyapa（大迦葉）思惟后，在僧團中宣告：『大德僧眾請聽！阿難（Ānanda）是位好學之人，佛陀曾說：『阿難在多聞者中最為第一。』若僧團時機已到，僧眾允許，我們現在應當讓阿難擔任集法人。如是稟告。』『大德僧眾請聽！阿難是位好學之人，佛陀曾說：『阿難在多聞者中最為第一。』我們現在應當讓阿難擔任集法人。哪位長老贊同阿難擔任集法人請默然，哪位不贊同請說出來。』『僧團已允許長老阿難擔任集法人，僧眾允許，因默然故，此事就這樣決定！』 長老Mahākāśyapa（大迦葉）又思惟：『現在要彙集一切Sūtra（修妒路，經）、一切Vinaya（毗尼，律）、一切Abhidharma（阿毗曇，論），此事繁多，非一日、二日乃至七日可以完成。現在僧團中應當作羯磨（Karma，業），能作集法人，共同在一處安居；不作羯磨的人，不得共同在一處安居。』如此思惟后，長老Mahākāśyapa（大迦葉）在僧團中宣告：『大德僧眾請聽！現在彙集佛法繁多，非一日、二日乃至七日可以完成。現在僧團中作羯磨，能集法人共同在一處安居；不作羯磨的人，不得共同在一處安居。如是稟告。』當時長老Mahākāśyapa（大迦葉），又作是念：『哪個國土安穩、有好精舍（Vihāra，寺院）、四事供養飲食無缺、沒有盜賊？』隨即想到：『在Rājagṛha（王舍城）中，四事供養具足無缺，國土安穩沒有盜賊，我們現在應當前往Rājagṛha（王舍城）安居。』如此思惟后，Mahākāśyapa（大迦葉）獨自一人先前往修繕精舍，用泥塗抹墻壁的孔洞，修整土堆，鋪設床鋪灑掃，抖擻被褥，準備好藥品、飲食衣物。Mahākāśyapa（大迦葉）知道安居的時間到了，與五百比丘在Rājagṛha（王舍城）安居。 Mahākāśyapa（大迦葉）清晨穿好衣服，拿著缽進入Rājagṛha（王舍城），教化眾人。
【English Translation】 English version 'The compiler of the Dharma.' The elder Mahākāśyapa (Great Kāśyapa) having considered this, announced in the Sangha: 'Venerable Sangha, listen! Ānanda (Ānanda) is a good learner, and the Buddha said: 'Ānanda is the foremost among the most learned.' If the time is right for the Sangha, and the Sangha permits, we should now appoint Ānanda as the compiler of the Dharma. This is the announcement.' 'Venerable Sangha, listen! Ānanda is a good learner, and the Buddha said: 'Ānanda is the foremost among the most learned.' We should now appoint Ānanda as the compiler of the Dharma. Let those elders who approve of Ānanda as the compiler of the Dharma remain silent, and let those who disapprove speak.' 'The Sangha has agreed to appoint the elder Ānanda as the compiler of the Dharma, the Sangha approves, and because of the silence, this matter is thus decided!' The elder Mahākāśyapa (Great Kāśyapa) further considered: 'Now we must collect all the Sūtras (teachings), all the Vinaya (rules of discipline), and all the Abhidharma (philosophical treatises). This is a great task, and it cannot be completed in one, two, or even seven days. Now the Sangha should perform a Karma (act), and those who can compile the Dharma should dwell together in one place; those who do not perform the Karma should not dwell together in one place.' Having considered this, the elder Mahākāśyapa (Great Kāśyapa) announced in the Sangha: 'Venerable Sangha, listen! Now the collection of the Dharma is a great task, and it cannot be completed in one, two, or even seven days. Now the Sangha should perform a Karma, and those who can compile the Dharma should dwell together in one place; those who do not perform the Karma should not dwell together in one place. This is the announcement.' At that time, the elder Mahākāśyapa (Great Kāśyapa) further thought: 'Which country is peaceful, has good Vihāras (monasteries), has no lack of the four requisites of sustenance, and is free from thieves?' He then thought: 'In Rājagṛha (Royal City), the four requisites are complete and without lack, the country is peaceful and free from thieves, we should now go to Rājagṛha (Royal City) to dwell.' Having considered this, Mahākāśyapa (Great Kāśyapa) went alone to repair the Vihāra, plastering the holes in the walls with mud, repairing the earthen mounds, laying out beds, sweeping and cleaning, shaking out bedding, and preparing medicines, food, and clothing. Mahākāśyapa (Great Kāśyapa) knew that the time for the retreat had arrived, and he dwelt in Rājagṛha (Royal City) with five hundred Bhikkhus (monks). Mahākāśyapa (Great Kāśyapa), in the early morning, put on his robes, took his bowl, and entered Rājagṛha (Royal City) to teach the people.
，持飲食供養集法人教已，摩訶迦葉自行乞食食竟，出城還至精舍。以是因緣集僧，集僧已思惟：「何等比丘能誦毗尼明瞭，我等難問能隨問答？當從此人集毗尼。」即念：「優波離比丘，佛常讚誦毗尼，比丘中明瞭第一。」念已白僧：「佛常贊優波離比丘，于誦毗尼比丘中明瞭第一。優波離比丘！我等問難能隨問答。」爾時摩訶迦葉，為敷法座。優波離比丘升高座坐竟，摩訶迦葉問優波離：「初波羅夷因緣從何處出？」優波離答言：「初波羅夷，從毗耶離國須提那比丘迦蘭陀子出。」「是中雲何犯？云何不犯？」爾時優波離廣說犯不犯相。摩訶迦葉問阿若憍陳如：「爾不？」答言：「爾！如優波離所說。」摩訶迦葉問阿若憍陳如竟，次問長老均陀、次問十力迦葉、次第問五百阿羅漢，乃至阿難。阿難答言：「我亦如是聞，是事是法是善，如長老優波離所說。」阿難問摩訶迦葉：「爾不？」答言：「爾。」是中長老摩訶迦葉，僧中高聲大唱：「大德僧聽！初波羅夷法集竟，是法、是毗尼、是佛教，無有比丘言是法言非法、非法言是法、是毗尼言非毗尼、非毗尼言是毗尼。是法、是毗尼、是佛教，僧忍，默然故，是事如是持！」摩訶迦葉復問長老優波離：「第二波羅夷因緣從何處出？」優波離答：「王舍城中，為達尼迦
【現代漢語翻譯】 現代漢語譯本：持飲食供養集法人教之後，摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）自己去乞食，吃完飯後，出城回到精舍（Vihāra，佛教寺院）。因為這個因緣，他召集僧眾，召集完畢後心想：『哪位比丘（Bhiksu，佛教出家男眾）能夠背誦《毗尼》（Vinaya，佛教戒律）並且明瞭其中含義，我們提問時能夠隨問隨答？應當從此人處收集《毗尼》。』他立刻想到：『優波離（Upāli，佛陀十大弟子之一，持戒第一）比丘，佛陀常常讚揚他精通《毗尼》，在比丘中對《毗尼》的理解最為透徹。』想到這裡，他稟告僧眾：『佛陀常常讚揚優波離比丘，說他在背誦《毗尼》的比丘中最為明瞭。優波離比丘！我們提問時，你能隨問隨答。』當時，摩訶迦葉為他鋪設法座。優波離比丘登上高座坐定后，摩訶迦葉問優波離：『第一個波羅夷（Pārājika，佛教戒律中最嚴重的罪）的因緣是從哪裡開始的？』優波離回答說：『第一個波羅夷，是從毗耶離國（Vaiśālī，古印度城市）的須提那比丘（Sudinna，人名）迦蘭陀子（Kalandaka，人名）開始的。』『其中如何算犯戒？如何算不犯戒？』當時，優波離詳細地說了犯戒和不犯戒的情況。摩訶迦葉問阿若憍陳如（Ājñāta Kauṇḍinya，五比丘之首）: 『你認為如何？』回答說：『是的！和優波離所說的一樣。』摩訶迦葉問完阿若憍陳如后，接著問長老均陀（Cunda，人名）、再問十力迦葉（Daśabalakāśyapa，人名）、依次問五百阿羅漢（Arhat，證得解脫的聖者），乃至阿難（Ānanda，佛陀十大弟子之一，多聞第一）。阿難回答說：『我也是這樣聽說的，這件事是符合佛法的，是善的，和長老優波離所說的一樣。』阿難問摩訶迦葉：『你認為如何？』回答說：『是的。』這時，長老摩訶迦葉在僧眾中高聲宣佈：『各位大德僧眾請聽！第一個波羅夷法已經收集完畢，這是佛法、這是《毗尼》、這是佛教的教義，沒有比丘說這是佛法卻說成非法，說非法卻說成是佛法，說這是《毗尼》卻說成非《毗尼》，說非《毗尼》卻說成是《毗尼》。這是佛法、這是《毗尼》、這是佛教的教義，僧眾認可，因為大家默然不語，這件事就這樣確定下來！』摩訶迦葉又問長老優波離：『第二個波羅夷的因緣是從哪裡開始的？』優波離回答說：『在王舍城（Rājagṛha，古印度城市）中，因為達尼迦 English version: After holding the Dharma assembly with food and drink offerings, Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) went to beg for food himself. After eating, he left the city and returned to the Vihāra (Buddhist monastery). Because of this circumstance, he gathered the Sangha (Buddhist monastic community). After gathering, he thought: 'Which Bhiksu (Buddhist monk) can recite the Vinaya (Buddhist monastic rules) clearly and understand its meaning, and can answer our questions as we ask them? We should collect the Vinaya from this person.' He immediately thought: 'Upāli (one of the ten great disciples of the Buddha, foremost in upholding the precepts) Bhiksu, the Buddha often praised him for being proficient in the Vinaya, and he is the most thorough in understanding the Vinaya among the Bhiksus.' Thinking this, he reported to the Sangha: 'The Buddha often praised Upāli Bhiksu, saying that he is the most clear among the Bhiksus who recite the Vinaya. Upāli Bhiksu! You can answer our questions as we ask them.' At that time, Mahākāśyapa prepared a Dharma seat for him. After Upāli Bhiksu ascended the high seat and sat down, Mahākāśyapa asked Upāli: 'Where did the first Pārājika (the most serious offense in Buddhist monastic rules) originate?' Upāli replied: 'The first Pārājika originated from Sudinna Bhiksu (a person's name), the son of Kalandaka (a person's name), in the country of Vaiśālī (an ancient Indian city).' 'In what way is it considered an offense? In what way is it not considered an offense?' At that time, Upāli explained in detail the circumstances of offenses and non-offenses. Mahākāśyapa asked Ājñāta Kauṇḍinya (the first of the five disciples of the Buddha): 'What do you think?' He replied: 'Yes! It is as Upāli said.' After Mahākāśyapa asked Ājñāta Kauṇḍinya, he then asked Elder Cunda (a person's name), then Daśabalakāśyapa (a person's name), and then asked the five hundred Arhats (enlightened beings who have attained liberation) in order, and finally Ānanda (one of the ten great disciples of the Buddha, foremost in hearing and remembering the Buddha's teachings). Ānanda replied: 'I have also heard it this way, this matter is in accordance with the Dharma, it is good, and it is the same as Elder Upāli said.' Ānanda asked Mahākāśyapa: 'What do you think?' He replied: 'Yes.' At this time, Elder Mahākāśyapa announced loudly in the Sangha: 'Listen, virtuous Sangha! The first Pārājika Dharma has been collected, this is the Dharma, this is the Vinaya, this is the teaching of Buddhism, no Bhiksu should say that this is the Dharma but call it non-Dharma, or call non-Dharma as Dharma, or call this the Vinaya but call it non-Vinaya, or call non-Vinaya as Vinaya. This is the Dharma, this is the Vinaya, this is the teaching of Buddhism, the Sangha approves, because everyone is silent, this matter is thus established!' Mahākāśyapa then asked Elder Upāli: 'Where did the second Pārājika originate?' Upāli replied: 'In Rājagṛha (an ancient Indian city), because of Dānikā
【English Translation】 After the teaching of holding food and drink offerings to the Sangha, Mahakasyapa himself went to beg for food. After eating, he left the city and returned to the monastery. Because of this circumstance, he gathered the Sangha. After gathering the Sangha, he thought, 'Which Bhiksu is able to recite the Vinaya clearly and understand it, and is able to answer our questions as we ask them? We should collect the Vinaya from this person.' He immediately thought, 'Upali Bhiksu, the Buddha often praised him for being clear about the Vinaya, and he is the most clear among the Bhiksus.' After thinking this, he said to the Sangha, 'The Buddha often praised Upali Bhiksu, saying that he is the most clear among the Bhiksus who recite the Vinaya. Upali Bhiksu! We can ask you questions and you can answer them.' At that time, Mahakasyapa prepared a Dharma seat. After Upali Bhiksu ascended the high seat and sat down, Mahakasyapa asked Upali, 'Where did the first Parajika originate?' Upali replied, 'The first Parajika originated from Sudinna Bhiksu, the son of Kalandaka, in the country of Vaisali.' 'How is it considered an offense? How is it not considered an offense?' At that time, Upali explained in detail the circumstances of offenses and non-offenses. Mahakasyapa asked Ajnata Kaundinya, 'What do you think?' He replied, 'Yes! As Upali said.' After Mahakasyapa asked Ajnata Kaundinya, he then asked Elder Cunda, then asked Dasabalakasyapa, and then asked the five hundred Arhats in order, and finally Ananda. Ananda replied, 'I also heard it this way, this matter is the Dharma, it is good, as Elder Upali said.' Ananda asked Mahakasyapa, 'What do you think?' He replied, 'Yes.' At this time, Elder Mahakasyapa loudly announced in the Sangha, 'Listen, virtuous Sangha! The first Parajika Dharma has been collected, this is the Dharma, this is the Vinaya, this is the Buddha's teaching, no Bhiksu should say that this is the Dharma but call it non-Dharma, or call non-Dharma as Dharma, or call this the Vinaya but call it non-Vinaya, or call non-Vinaya as Vinaya. This is the Dharma, this is the Vinaya, this is the Buddha's teaching, the Sangha approves, because everyone is silent, this matter is thus held!' Mahakasyapa then asked Elder Upali, 'Where did the second Parajika originate?' Upali replied, 'In Rajagrha, because of Danika
比丘瓦師子。」「第三波羅夷因緣何處出？」優波離答：「跋耆國中，為婆求摩題河邊住諸比丘。」「第四波羅夷因緣何處出？」答言：「毗耶離國，為婆求摩題河邊住諸比丘。」「第一僧伽婆尸沙因緣何處出？」答言：「舍婆提國，為迦留陀夷比丘。第二、第三、第四皆為舍婆提國迦留陀夷比丘。」「第五僧伽婆尸沙因緣何處出？」答：「舍婆提國中，為迦羅比丘彌梨迦子。」摩訶迦葉復問：「云何犯？云何不犯？」優波離廣說犯不犯相。摩訶迦葉問優波離竟，次問阿若憍陳如：「爾不？」阿若憍陳如答言：「長老大迦葉！我亦如是知，如優波離所說。」次問長老均陀、次問十力迦葉、次第問五百阿羅漢，乃至阿難。阿難答言：「長老大迦葉！我亦如是知，如長老優波離所說。」阿難問摩訶迦葉：「如優波離所說不？」答言：「阿難！我亦如是知，如優波離所說。」如是次第一切毗尼集竟。爾時長老大迦葉，僧中高聲大唱：「大德僧聽！如是一切毗尼法集竟，是法、是毗尼、是佛教，無有比丘言是法言非法、非法言是法、是毗尼言非毗尼、非毗尼言是毗尼。是法、是毗尼、是佛教，僧忍，默然故，是事如是持！」
長老摩訶迦葉思惟：「何等比丘誦修妒路阿毗曇明瞭，我等難問能隨問答？我等當從此人，集修
【現代漢語翻譯】 現代漢語譯本：比丘師子（Śiṃha，人名）。」「第三條波羅夷（Pārājika，斷頭罪）的因緣從何處產生？」優波離（Upāli，持律第一的弟子）回答：「在跋耆（Vajjī）國中，為居住在婆求摩題（Bahumati）河邊的眾比丘。」「第四條波羅夷的因緣從何處產生？」回答說：「在毗耶離（Vesālī）國，為居住在婆求摩題河邊的眾比丘。」「第一條僧伽婆尸沙（Saṃghāvaśeṣa，僧殘罪）的因緣從何處產生？」回答說：「在舍婆提（Śrāvastī）國，為迦留陀夷（Kāḷudāyi，人名）比丘。第二、第三、第四條都是為舍婆提國迦留陀夷比丘。」「第五條僧伽婆尸沙的因緣從何處產生？」回答：「在舍婆提國中，為迦羅（Kāla，人名）比丘彌梨迦子（Milika-putta，人名）。」摩訶迦葉（Mahākāśyapa，頭陀第一的弟子）又問：「如何是犯？如何是不犯？」優波離詳細說明了犯與不犯的相狀。摩訶迦葉問完優波離后，接著問阿若憍陳如（Ājñāta-Kauṇḍinya，最初的五比丘之一）：「你也是這樣嗎？」阿若憍陳如回答說：「長老大迦葉！我也是這樣知道的，如優波離所說。」接著問長老均陀（Cunda，人名）、接著問十力迦葉（Daśabala-Kāśyapa，人名）、依次問五百阿羅漢，乃至阿難（Ānanda，多聞第一的弟子）。阿難回答說：「長老大迦葉！我也是這樣知道的，如長老優波離所說。」阿難問摩訶迦葉：「如優波離所說嗎？」回答說：「阿難！我也是這樣知道的，如優波離所說。」就這樣依次將一切毗尼（Vinaya，戒律）彙集完畢。這時長老大迦葉，在僧團中高聲大唱：「各位大德僧眾請聽！像這樣一切毗尼法已經彙集完畢，這是法、這是毗尼、這是佛教，沒有比丘說這是法卻說成非法、說非法卻說成是法、說這是毗尼卻說成非毗尼、說非毗尼卻說成是毗尼。這是法、這是毗尼、這是佛教，僧團認可，因為默然，這件事就這樣成立！」 長老摩訶迦葉心想：「哪位比丘誦讀修妒路（Sūtra，經）和阿毗曇（Abhidhamma，論）明瞭，我們提問他能夠隨問隨答？我們應當從這個人那裡，彙集修妒路和
【English Translation】 English version: 'Bhikkhu Siṃha (Śiṃha, a name),' 'Where did the cause for the third Pārājika (Pārājika, expulsion offense) arise?' Upāli (Upāli, foremost in discipline) answered, 'In the Vajjī (Vajjī) country, for the bhikkhus dwelling by the Bahumati (Bahumati) River.' 'Where did the cause for the fourth Pārājika arise?' He answered, 'In the Vesālī (Vesālī) country, for the bhikkhus dwelling by the Bahumati River.' 'Where did the cause for the first Saṃghāvaśeṣa (Saṃghāvaśeṣa, formal meeting offense) arise?' He answered, 'In the Śrāvastī (Śrāvastī) country, for the bhikkhu Kāḷudāyi (Kāḷudāyi, a name). The second, third, and fourth were all for the bhikkhu Kāḷudāyi in the Śrāvastī country.' 'Where did the cause for the fifth Saṃghāvaśeṣa arise?' He answered, 'In the Śrāvastī country, for the bhikkhu Kāla (Kāla, a name), the son of Milika (Milika-putta, a name).' Mahākāśyapa (Mahākāśyapa, foremost in ascetic practices) further asked, 'How is it an offense? How is it not an offense?' Upāli explained in detail the characteristics of what is an offense and what is not an offense. After Mahākāśyapa finished questioning Upāli, he then asked Ājñāta-Kauṇḍinya (Ājñāta-Kauṇḍinya, one of the first five bhikkhus), 'Is it so for you as well?' Ājñāta-Kauṇḍinya answered, 'Venerable Mahākāśyapa! I also know it thus, as Upāli has said.' Next, he asked the elder Cunda (Cunda, a name), then he asked Daśabala-Kāśyapa (Daśabala-Kāśyapa, a name), and then in order he asked the five hundred Arhats, and finally Ānanda (Ānanda, foremost in hearing). Ānanda answered, 'Venerable Mahākāśyapa! I also know it thus, as the elder Upāli has said.' Ānanda asked Mahākāśyapa, 'Is it as Upāli has said?' He answered, 'Ānanda! I also know it thus, as Upāli has said.' In this way, the entire Vinaya (Vinaya, monastic rules) collection was completed. At that time, the elder Mahākāśyapa, in the midst of the Saṃgha, loudly proclaimed, 'Listen, virtuous Saṃgha! In this way, all the Vinaya teachings have been collected. This is the Dharma, this is the Vinaya, this is the Buddha's teaching. Let no bhikkhu say that this which is Dharma is not Dharma, or that which is not Dharma is Dharma, or that this which is Vinaya is not Vinaya, or that which is not Vinaya is Vinaya. This is the Dharma, this is the Vinaya, this is the Buddha's teaching. The Saṃgha approves, and because of the silence, this matter is thus established!' The elder Mahākāśyapa thought, 'Which bhikkhu is clear on reciting the Sūtras (Sūtra, discourses) and Abhidhamma (Abhidhamma, higher teachings), and can answer our questions as they arise? We should collect the Sūtras and
妒路阿毗曇。」即時作是念：「佛贊阿難比丘，于諸多聞比丘中最第一，持一切修妒路、一切阿毗曇。」迦葉思惟竟，僧中唱：「大德僧聽！是阿難比丘好善學人，佛常贊阿難比丘，于諸多聞中最第一。我等從是人了了問修妒路、阿毗曇集。如是白。」爾時摩訶迦葉，敷好高座，阿難升高座坐竟。摩訶迦葉問阿難：「佛修妒路初從何處說？」阿難答：「如是我聞，一時佛在波羅柰仙人住處鹿林中。」阿難說此語時，五百比丘皆下地䠒跪，涕零而言：「我從佛所面受見法，而今已聞。」摩訶迦葉語阿難：「從今日一切修妒路、一切毗尼、一切阿毗曇，初皆稱如是我聞一時。」阿難言：「爾！是時佛告五比丘：『是苦聖諦。我先不從他聞法中正憶念時，于諸法中生眼、生智、生明、生覺；是集聖諦，是盡聖諦，是道聖諦，我先不從他聞法中正憶念時，于諸法中生眼、生智、生明、生覺。諸比丘！是苦聖諦知故應知，我先不從他聞法中正憶念時，于諸法中，生眼、生智、生明、生覺。是苦集聖諦知已應斷，是苦滅聖諦知已應證，是苦滅道聖諦知已應修，我先不從他聞法中正憶念時，于諸法中生眼、生智、生明、生覺。諸比丘！是苦聖諦知故知已，我先不從他聞法中正憶念時，于諸法中生眼、生智、生明、生覺。是苦集聖諦知
【現代漢語翻譯】 現代漢語譯本： 《妒路阿毗曇》（Dulu Abhidhamma）。當時他這樣想：『佛陀讚歎阿難比丘（Ānanda Bhikkhu），在所有博聞的比丘中最為第一，通持一切修妒路（Sūtra，經）、一切阿毗曇（Abhidhamma，論）。』迦葉（Kāśyapa）思惟完畢，在僧團中宣告：『諸位大德僧眾請聽！這位阿難比丘是位好學之人，佛陀常常讚歎阿難比丘，在所有博聞者中最為第一。我們應當向他詳細請教修妒路、阿毗曇的整合。就這樣稟告。』當時，摩訶迦葉（Mahākāśyapa）鋪設好高座，阿難升上高座坐定。摩訶迦葉問阿難：『佛陀的修妒路最初是從何處開始宣說的？』阿難回答：『如是我聞，一時，佛陀在波羅柰（Bārāṇasī）仙人住處的鹿林中。』阿難說這段話時，五百比丘都從座位上下來，跪在地上，流著眼淚說：『我們曾經親自在佛陀面前接受佛法，今天又聽到了。』摩訶迦葉對阿難說：『從今天起，一切修妒路、一切毗尼（Vinaya，律）、一切阿毗曇，開頭都要稱『如是我聞，一時』。』阿難說：『是的！當時佛陀告訴五位比丘：『這是苦聖諦（Duḥkha Satya）。我先前沒有從其他人那裡聽聞佛法，在正確憶念時，對於諸法生起了眼、生起了智、生起了明、生起了覺；這是集聖諦（Samudaya Satya），這是盡聖諦（Nirodha Satya），這是道聖諦（Mārga Satya），我先前沒有從其他人那裡聽聞佛法，在正確憶念時，對於諸法生起了眼、生起了智、生起了明、生起了覺。諸位比丘！這苦聖諦是應當知道的，我先前沒有從其他人那裡聽聞佛法，在正確憶念時，對於諸法，生起了眼、生起了智、生起了明、生起了覺。這苦集聖諦是知道后應當斷除的，這苦滅聖諦是知道后應當證得的，這苦滅道聖諦是知道后應當修習的，我先前沒有從其他人那裡聽聞佛法，在正確憶念時，對於諸法生起了眼、生起了智、生起了明、生起了覺。諸位比丘！這苦聖諦是知道后已經知道的，我先前沒有從其他人那裡聽聞佛法，在正確憶念時，對於諸法生起了眼、生起了智、生起了明、生起了覺。這苦集聖諦知'
【English Translation】 English version: 'Dulu Abhidhamma.' Immediately he thought: 'The Buddha praised Ānanda Bhikkhu as the foremost among all learned Bhikkhus, holding all Sūtras and all Abhidhammas.' After Kāśyapa contemplated, he announced in the Sangha: 'Venerable Sangha, listen! This Ānanda Bhikkhu is a good learner. The Buddha often praised Ānanda Bhikkhu as the foremost among all the learned. We should thoroughly inquire from him about the collection of Sūtras and Abhidhammas. Let it be known thus.' At that time, Mahākāśyapa prepared a high seat, and Ānanda ascended and sat on the high seat. Mahākāśyapa asked Ānanda: 'From where did the Buddha initially begin to preach the Sūtras?' Ānanda replied: 'Thus I have heard, at one time the Buddha was in the Deer Park at the abode of the Rishis in Bārāṇasī.' When Ānanda spoke these words, five hundred Bhikkhus descended from their seats, knelt on the ground, and wept, saying: 'We once personally received the Dharma in the presence of the Buddha, and today we have heard it again.' Mahākāśyapa said to Ānanda: 'From today onwards, all Sūtras, all Vinayas, and all Abhidhammas shall begin with 'Thus I have heard, at one time.'' Ānanda said: 'Yes! At that time, the Buddha told the five Bhikkhus: 'This is the Noble Truth of Suffering (Duḥkha Satya). Previously, I had not heard the Dharma from others, but when I correctly recollected, eye arose in me regarding these Dharmas, wisdom arose, clarity arose, and awakening arose; this is the Noble Truth of the Origin of Suffering (Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya), this is the Noble Truth of the Path to the Cessation of Suffering (Mārga Satya). Previously, I had not heard the Dharma from others, but when I correctly recollected, eye arose in me regarding these Dharmas, wisdom arose, clarity arose, and awakening arose. Bhikkhus! This Noble Truth of Suffering is to be known. Previously, I had not heard the Dharma from others, but when I correctly recollected, eye arose in me regarding these Dharmas, wisdom arose, clarity arose, and awakening arose. This Noble Truth of the Origin of Suffering is to be abandoned once known, this Noble Truth of the Cessation of Suffering is to be realized once known, this Noble Truth of the Path to the Cessation of Suffering is to be cultivated once known. Previously, I had not heard the Dharma from others, but when I correctly recollected, eye arose in me regarding these Dharmas, wisdom arose, clarity arose, and awakening arose. Bhikkhus! This Noble Truth of Suffering is known and has been known. Previously, I had not heard the Dharma from others, but when I correctly recollected, eye arose in me regarding these Dharmas, wisdom arose, clarity arose, and awakening arose. This Noble Truth of the Origin of Suffering is'
故斷已，是苦滅聖諦知故證已，是苦滅道聖諦知故修已，我先不從他聞法中正憶念時，于諸法中生眼、生智、生明、生覺。諸比丘！若我隨爾許時，四聖諦中三轉十二分法輪行，不生眼、智、明、覺，我於一切世間若魔、若梵及沙門、婆羅門天人等眾中，不得解、不得離、不得舍，亦不得不顛倒心，是時我亦不作是念：「得阿耨多羅三藐三菩提。」以我爾許時，四聖諦中三轉十二分法輪行，生眼、智、明、覺，我於一切世間若魔、若梵及沙門、婆羅門天人等眾中，得解、得離、得舍，得不顛倒心。是時我作是念：「得阿耨多羅三藐三菩提。」說是法時，長老憍陳如，及八萬諸天，遠塵離垢諸法中法眼生。爾時佛告憍陳如：「得法已不？」憍陳如言：「得已。世尊！」「憍陳如得法已不？」憍陳如言：「得已。世尊！」「憍陳如得法已不？」憍陳如言：「得已。世尊！」憍陳如以初得故，故名阿若憍陳如。阿若憍陳如得法已，是時地神高聲大聲唱言：「諸眾生！佛在波羅奈國仙人住處鹿林中，三轉十二分法輪，諸餘沙門、若波羅門、若天、若魔、若梵，如是等一切世間中，不能如法轉，為饒益眾生故，安樂多眾生，憐愍世間故，利益安樂諸天人，增益諸天種，減損阿修羅眾。」虛空中神聞地神唱聲已，亦高聲大聲唱：「
【現代漢語翻譯】 現代漢語譯本：因此，我已經斷除了（集諦），我已經證得了（苦滅聖諦），我已經修習了（苦滅道聖諦）。在我先前沒有從他人那裡聽聞佛法，只是正確憶念的時候，對於諸法生起了眼、生起了智、生起了明、生起了覺。諸位比丘！如果我隨著那樣的時日，在四聖諦中進行三轉十二行相的法輪，沒有生起眼、智、明、覺，我就不能在一切世間，無論是魔、是梵，還是沙門、婆羅門以及天人等眾中，得到解脫、得到脫離、得到捨棄，也得不到不顛倒的心。那時我也不會這樣想：『我已證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』因為我經過那樣的時日，在四聖諦中進行三轉十二行相的法輪，生起了眼、智、明、覺，我才能在一切世間，無論是魔、是梵，還是沙門、婆羅門以及天人等眾中，得到解脫、得到脫離、得到捨棄，得到不顛倒的心。那時我才這樣想：『我已證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 在佛陀宣說此法時，長老憍陳如（Kaundinya），以及八萬諸天，遠離塵垢，在諸法中生起了法眼。當時佛陀告訴憍陳如（Kaundinya）:『你得到法了嗎？』憍陳如（Kaundinya）回答說：『得到了，世尊！』『憍陳如（Kaundinya）你得到法了嗎？』憍陳如（Kaundinya）回答說：『得到了，世尊！』『憍陳如（Kaundinya）你得到法了嗎？』憍陳如（Kaundinya）回答說：『得到了，世尊！』憍陳如（Kaundinya）因為最初得到法，所以被稱為阿若憍陳如（Ajnaata-Kaundinya，已知憍陳如）。阿若憍陳如（Ajnaata-Kaundinya，已知憍陳如）得到法之後，當時地神高聲大聲地唱言：『諸位眾生！佛陀在波羅奈國（Varanasi）仙人住處鹿林中，三轉十二行相的法輪，其餘的沙門、婆羅門、天、魔、梵等一切世間眾生，都不能如法轉動，爲了饒益眾生，爲了安樂多數眾生，爲了憐憫世間，爲了利益安樂諸天人，爲了增益諸天種族，爲了減損阿修羅（Asura）眾。』虛空中的神聽到地神的唱聲后，也高聲大聲地唱道：
【English Translation】 English version: Therefore, I have abandoned (the truth of suffering's origin), I have realized (the truth of suffering's cessation), I have cultivated (the truth of the path to the cessation of suffering). Previously, when I had not heard the Dharma from others, but only through correct recollection, eye arose in me, knowledge arose, clarity arose, and awakening arose regarding these Dharmas. Monks, if for that long, the wheel of the Dharma in three rounds and twelve aspects concerning the Four Noble Truths had not turned, and eye, knowledge, clarity, and awakening had not arisen, then I would not have attained liberation, detachment, or relinquishment among all beings in the world, whether they be Mara, Brahma, or ascetics, Brahmins, gods, or humans, nor would I have attained a mind free from delusion. At that time, I would not have thought, 'I have attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Because for that long, the wheel of the Dharma in three rounds and twelve aspects concerning the Four Noble Truths turned, and eye, knowledge, clarity, and awakening arose, I attained liberation, detachment, and relinquishment among all beings in the world, whether they be Mara, Brahma, or ascetics, Brahmins, gods, or humans, and I attained a mind free from delusion. At that time, I thought, 'I have attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' When the Buddha spoke this Dharma, the elder Kaundinya (Kaundinya), and eighty thousand deities, were cleansed of defilement, and the Dharma eye arose in them regarding these Dharmas. Then the Buddha said to Kaundinya (Kaundinya), 'Have you attained the Dharma?' Kaundinya (Kaundinya) replied, 'I have, O Lord!' 'Kaundinya (Kaundinya), have you attained the Dharma?' Kaundinya (Kaundinya) replied, 'I have, O Lord!' 'Kaundinya (Kaundinya), have you attained the Dharma?' Kaundinya (Kaundinya) replied, 'I have, O Lord!' Because Kaundinya (Kaundinya) was the first to attain it, he was named Ajnaata-Kaundinya (Ajnaata-Kaundinya, Kaundinya who has understood). After Ajnaata-Kaundinya (Ajnaata-Kaundinya, Kaundinya who has understood) attained the Dharma, the earth deities proclaimed in a loud voice, 'O beings! The Buddha, in the Deer Park at Isipatana (the place where Rishis landed) in Varanasi (Varanasi), has set in motion the wheel of the Dharma in three rounds and twelve aspects, which cannot be turned by any other ascetic, Brahmin, god, Mara, Brahma, or any other being in the world. It is for the benefit of beings, for the happiness of many beings, out of compassion for the world, for the benefit and happiness of gods and humans, increasing the race of gods, and diminishing the assembly of Asuras (Asura).' Hearing the voice of the earth deities, the deities in the sky also proclaimed in a loud voice:
佛轉法輪。」四天王聞虛空神唱，亦高聲大聲唱。三十三天、夜摩天、兜率陀天、化樂天、他化自在天，即時唱聲，乃到梵天處，皆高聲大聲唱言：「諸眾生！佛在波羅奈國仙人住處鹿林中，三轉十二行法輪，諸餘沙門、若婆羅門、若天、若魔、若梵，如是等一切世間中，不能如法轉，為饒益多眾生故，安樂多眾生，憐愍世間故，利益安樂諸天人，增益諸天種，減損阿修羅眾。」』佛在波羅奈國仙人住處鹿林中，三轉十二行法輪已，是故是經名『轉法輪經』。」大迦葉問阿若憍陳如：「如阿難所說爾不？」答言：「爾！長老大迦葉！我亦如是知，如阿難所說。」次問長老均陀、次問十力迦葉，乃至次第問五百阿羅漢，末後問優波離：「如阿難所說不？」答言：「爾。」長老優波離問摩訶迦葉：「如阿難所說不？」答言：「爾！長老優波離！我亦如是知，如阿難所說。」如是展轉問已，一切修妒路藏集竟。爾時摩訶迦葉僧中唱：「大德僧聽！一切修妒路集竟，是法、是毗尼、是佛教，無有比丘言是法言非法、非法言是法、是毗尼言非毗尼、非毗尼言是毗尼。是法、是毗尼、是佛教，僧忍，默然故，是事如是持！」
長老摩訶迦葉復問阿難：「佛何處始說阿毗曇？」阿難答言：「『如是我聞，一時佛在舍婆提，爾時
{ "translations": [ "現代漢語譯本", "『佛陀開始轉法輪。』四大天王聽到虛空中的神這樣唱誦，也高聲大聲地唱誦。三十三天（忉利天）、夜摩天（焰摩天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（欲界第六天）立刻唱誦，聲音傳到梵天處，都高聲大聲地唱道：『諸位眾生！佛陀在波羅奈國（今印度瓦拉納西）仙人居住的鹿野苑中，三轉十二行法輪，這是其他沙門（出家修行者）、婆羅門（祭司）、天、魔、梵天等一切世間眾生都無法如法轉動的，爲了饒益眾多眾生，爲了安樂眾多眾生，爲了憐憫世間，爲了利益安樂諸天人和人類，爲了增益諸天種族，爲了減損阿修羅（非天）的勢力。』佛陀在波羅奈國仙人居住的鹿野苑中，已經三轉十二行法輪，因此這部經名為『轉法輪經』。」", "大迦葉（摩訶迦葉，釋迦十大弟子之一）問阿若憍陳如（五比丘之一）：「如阿難（釋迦十大弟子之一）所說的那樣嗎？」回答說：「是的！長老大迦葉！我也是這樣知道的，和阿難所說的一樣。」接著問長老均陀，再問十力迦葉，乃至依次詢問五百阿羅漢，最後問優波離（持律第一的弟子）：「和阿難所說的一樣嗎？」回答說：「是的。」長老優波離問摩訶迦葉：「和阿難所說的一樣嗎？」回答說：「是的！長老優波離！我也是這樣知道的，和阿難所說的一樣。」", "這樣輾轉詢問之後，一切修妒路藏（經藏）的結集就完成了。當時摩訶迦葉在僧團中宣佈：「各位大德僧眾請聽！一切修妒路（經）的結集已經完成，這是法、這是毗尼（戒律）、這是佛教的教義，沒有比丘說這是法卻說成非法，說非法卻說成是法，說這是毗尼卻說成非毗尼，說非毗尼卻說成是毗尼。這是法、這是毗尼、這是佛教的教義，僧團認可，因為大家默然不語，這件事就這樣成立了！」", "長老摩訶迦葉又問阿難：「佛陀在什麼地方開始宣說阿毗曇（論）？」阿難回答說：「『如是我聞，一時佛在舍婆提（舍衛城），當時……』」 ], "english_translations": [ "English version", "『The Buddha turned the Dharma wheel.』 The Four Heavenly Kings, hearing the gods in the sky chant this, also chanted loudly. The Trayastrimsa Heaven (Thirty-three Heavens), the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmita-vasavartin Heaven immediately chanted, and their voices reached the Brahma Heaven, all loudly proclaiming: 『O sentient beings! The Buddha, in the Deer Park at the abode of the immortals in Varanasi (Benares), has turned the Dharma wheel in three rounds and twelve aspects, which no other Sramana (ascetic), Brahmana (priest), deva (god), Mara (demon), or Brahma, or any other being in the world can turn in accordance with the Dharma. For the benefit of many beings, for the happiness of many beings, out of compassion for the world, for the benefit and happiness of gods and humans, to increase the race of gods, and to diminish the multitude of Asuras (demigods).』 The Buddha has already turned the Dharma wheel in three rounds and twelve aspects in the Deer Park at the abode of the immortals in Varanasi, therefore, this sutra is named 『Turning the Dharma Wheel Sutra.』\"", "Mahakasyapa (one of the ten great disciples of Sakyamuni) asked Ajnata-Kaundinya (one of the five first disciples): 『Is it as Ananda (one of the ten great disciples of Sakyamuni) has said?』 He replied: 『Yes! Venerable Mahakasyapa! I also know it to be as Ananda has said.』 Then he asked the elder Kundaka, then he asked Dasabala-Kasyapa, and so on, questioning the five hundred Arhats in order, and finally asked Upali (foremost in upholding the precepts): 『Is it as Ananda has said?』 He replied: 『Yes.』 The elder Upali asked Mahakasyapa: 『Is it as Ananda has said?』 He replied: 『Yes! Venerable Upali! I also know it to be as Ananda has said.』", "After questioning in this manner, the compilation of the entire Sutra Pitaka (collection of discourses) was completed. At that time, Mahakasyapa announced in the Sangha (community): 『Venerable Sangha, please listen! The compilation of all the Sutras (discourses) is complete. This is the Dharma, this is the Vinaya (discipline), this is the teaching of the Buddha. Let no Bhikkhu (monk) say that this is the Dharma but call it non-Dharma, or call the non-Dharma as Dharma, or say that this is the Vinaya but call it non-Vinaya, or call the non-Vinaya as Vinaya. This is the Dharma, this is the Vinaya, this is the teaching of the Buddha. The Sangha approves, because everyone remains silent, so let this matter be upheld as such!』", "The elder Mahakasyapa further asked Ananda: 『Where did the Buddha begin to expound the Abhidhamma (doctrines)?』 Ananda replied: 『Thus have I heard, at one time the Buddha was in Sravasti (Savatthi), at that time...』" ] }
佛告諸比丘：「若人五怖、五罪、五怨、五滅，是人五怖罪怨故，死後譬如力士屈伸臂頃墮于地獄。何等五？一者殺；二者偷；三者邪淫；四者妄語；五者飲酒。若人五怖、五罪、五怨、五滅，是人五怖罪怨滅故，死後譬如力士屈伸臂頃生於天上。何等五？一者不殺，怖罪怨滅；不偷、不邪淫、不妄語、不飲酒，亦如是怖罪怨滅。」』」長老摩訶迦葉問阿若憍陳如：「如阿難所說不？」答言：「長老大迦葉！我亦如是知，如阿難所說。」次問長老均陀、次問十力迦葉，乃至次第問五百阿羅漢，末後問優波離：「如阿難所說不？」答言：「長老大迦葉！我亦如是知，如阿難所說。」長老優波離問摩訶迦葉：「爾不？」答言：「實爾。」如是一切阿毗曇集已，爾時摩訶迦葉僧中大唱：「大德僧聽！一切阿毗曇集竟，是法、是毗尼、是佛教，無有比丘言是法言非法、非法言是法、是毗尼言非毗尼、非毗尼言是毗尼。是法、是毗尼、是佛教，僧忍，默然故，是事如是持！」
爾時一切修妒路、一切阿毗曇、一切毗尼集竟，長老阿難偏袒右肩長跪叉手，白大德摩訶迦葉：「我面從佛聞受是語，佛言：『我般涅槃后，若僧一心和合，籌量放舍微細戒。』」摩訶迦葉答：「阿難！汝從佛問不？何名微細戒，一心和合放舍？」阿
【現代漢語翻譯】 現代漢語譯本 佛陀告訴各位比丘：『如果有人有五種怖畏、五種罪過、五種怨恨、五種滅除，這個人因為這五種怖畏、罪過、怨恨的緣故，死後就像力士屈伸手臂那樣短暫的時間內墮入地獄。是哪五種呢？第一是殺生；第二是偷盜；第三是邪淫；第四是妄語；第五是飲酒。如果有人有五種怖畏、五種罪過、五種怨恨、五種滅除，這個人因為這五種怖畏、罪過、怨恨的滅除，死後就像力士屈伸手臂那樣短暫的時間內生於天上。是哪五種呢？第一是不殺生，怖畏、罪過、怨恨滅除；不偷盜、不邪淫、不妄語、不飲酒，也同樣是怖畏、罪過、怨恨滅除。』 長老摩訶迦葉（Mahakasyapa，佛教重要弟子）問阿若憍陳如（Ajnatakaundinya，最初的五比丘之一）：『（你所說的）和阿難（Ananda，佛陀的侍者）所說的一樣嗎？』阿若憍陳如回答說：『長老大迦葉！我也是這樣理解的，和阿難所說的一樣。』 （摩訶迦葉）接著問長老均陀（Kunda），接著問十力迦葉（Dasabalakasyapa），乃至依次詢問五百位阿羅漢（Arhat，已證悟者），最後問優波離（Upali，持戒第一的弟子）：『（你所說的）和阿難所說的一樣嗎？』優波離回答說：『長老大迦葉！我也是這樣理解的，和阿難所說的一樣。』 長老優波離問摩訶迦葉：『您（所說的）是這樣嗎？』摩訶迦葉回答說：『確實是這樣。』像這樣一切阿毗曇（Abhidhamma，論藏）都彙集完畢后，當時摩訶迦葉在僧團中大聲宣佈：『各位大德僧眾請聽！一切阿毗曇已經彙集完畢，這是法（Dharma，佛法）、這是毗尼（Vinaya，戒律）、這是佛教（Buddha-sasana，佛陀的教導），沒有比丘說這是法卻說成非法、說非法卻說成是法、說這是毗尼卻說成非毗尼、說非毗尼卻說成是毗尼。這是法、這是毗尼、這是佛教，僧團認可，因為默然，所以這件事就這樣確定了！』 當時一切修妒路（Sutra，經藏）、一切阿毗曇、一切毗尼彙集完畢，長老阿難偏袒右肩，長跪合掌，對大德摩訶迦葉說：『我曾親耳從佛陀那裡聽聞這樣的話，佛陀說：『我般涅槃（Parinirvana，圓寂）后，如果僧團一心和合，可以商議捨棄微細戒。』』 摩訶迦葉回答說：『阿難！你有沒有問過佛陀？什麼叫做微細戒，一心和合后要捨棄哪些？』
【English Translation】 English version The Buddha told the Bhikkhus (monks): 'If a person has five fears, five offenses, five resentments, and five destructions, that person, because of these five fears, offenses, and resentments, will fall into hell as quickly as a strong man bends and stretches his arm after death. What are the five? First, killing; second, stealing; third, sexual misconduct; fourth, lying; fifth, drinking alcohol. If a person has five fears, five offenses, five resentments, and five destructions, that person, because of the destruction of these five fears, offenses, and resentments, will be reborn in heaven as quickly as a strong man bends and stretches his arm after death. What are the five? First, not killing, the fear, offense, and resentment are destroyed; not stealing, not engaging in sexual misconduct, not lying, not drinking alcohol, likewise, the fear, offense, and resentment are destroyed.' The elder Mahakasyapa (Mahakasyapa, a major disciple of the Buddha) asked Ajnatakaundinya (Ajnatakaundinya, one of the first five monks): 'Is what you said the same as what Ananda (Ananda, the Buddha's attendant) said?' Ajnatakaundinya replied: 'Elder Mahakasyapa! I also understand it in the same way, as Ananda said.' (Mahakasyapa) then asked the elder Kunda (Kunda), then asked Dasabalakasyapa (Dasabalakasyapa), and then asked five hundred Arhats (Arhat, enlightened beings) in order, and finally asked Upali (Upali, the foremost disciple in upholding the precepts): 'Is what you said the same as what Ananda said?' Upali replied: 'Elder Mahakasyapa! I also understand it in the same way, as Ananda said.' The elder Upali asked Mahakasyapa: 'Is that so for you?' Mahakasyapa replied: 'Indeed, it is so.' After all the Abhidhamma (Abhidhamma, the collection of philosophical treatises) had been compiled in this way, Mahakasyapa then announced loudly in the Sangha (monastic community): 'Listen, virtuous Sangha! All the Abhidhamma has been compiled. This is the Dharma (Dharma, the teachings of the Buddha), this is the Vinaya (Vinaya, the monastic discipline), this is the Buddha-sasana (Buddha-sasana, the Buddha's teachings). No Bhikkhu should say that this is the Dharma but call it not Dharma, call not Dharma as Dharma, call this Vinaya as not Vinaya, call not Vinaya as Vinaya. This is the Dharma, this is the Vinaya, this is the Buddha-sasana, the Sangha approves, because of the silence, so this matter is thus established!' At that time, all the Sutras (Sutra, discourses of the Buddha), all the Abhidhamma, and all the Vinaya had been compiled. The elder Ananda bared his right shoulder, knelt on his right knee, and with palms joined, said to the virtuous Mahakasyapa: 'I personally heard these words from the Buddha, the Buddha said: 'After my Parinirvana (Parinirvana, complete nirvana), if the Sangha is of one mind and in harmony, they can discuss and relinquish the minor precepts.' Mahakasyapa replied: 'Ananda! Did you ask the Buddha? What are called the minor precepts, and which ones should be relinquished after being of one mind and in harmony?'
難答：「大德！不問。」迦葉言：「汝應當了了問：『何名微細戒，僧一心和合而放舍此戒？』長老阿難！汝若不問佛，汝得突吉羅罪。是罪汝當如法懺悔，莫覆藏。」阿難答言：「我不輕戒故不問；是時佛欲滅度，我心愁悶故不問。」摩訶迦葉語阿難：「佛三語汝：『閻浮提地種種事，樂壽命最快。若人有修四如意足，能住壽一劫、若減一劫。阿難！佛四如意足善修，若欲住壽一劫！若減一劫，自在能住。』汝何以不請佛久住？以是事故，汝得突吉羅罪。是罪汝當如法懺悔，莫覆藏。」阿難答：「我不輕戒，非不敬佛故不請久住。是時魔蔽我心，不自覺知，是故不即請佛久住。」大迦葉復語阿難：「汝以足躡佛衣，得突吉羅。是罪如法懺悔。」阿難答言：「我不輕戒，非不敬佛。是時大風卒起，更無餘人，我襞佛衣，以是故足躡。」大迦葉復語阿難：「佛語汝：『迦拘陀河取一缽水。』汝言：『迦拘陀河水濁未清。』不即取水。以是事故，汝得突吉羅。是罪如法懺悔。」阿難答言：「我不輕戒，非不敬佛。時五百乘車濿渡未久，水濁水清，以是故不即取水與佛。」大迦葉復語阿難：「佛不聽女人出家，汝乃至三請，令女人出家。以是事故得突吉羅。是罪如法懺悔。」阿難答言：「我不輕戒，非不敬佛。但以過去諸佛
【現代漢語翻譯】 現代漢語譯本 難答：『大德！我不問。』摩訶迦葉說：『你應當清楚地問：『什麼叫做微細戒，僧團一心和合可以捨棄這種戒律？』長老阿難！你如果不問佛陀，你就犯了突吉羅罪（輕罪）。這個罪你應該如法懺悔，不要隱瞞。』阿難回答說：『我不是因為輕視戒律才不問；當時佛陀將要涅槃，我心中憂愁煩悶所以沒有問。』 摩訶迦葉對阿難說：『佛陀三次對你說：『在閻浮提（我們所居住的這個世界）有很多事情可以做，享受壽命是最快的。如果有人修習四如意足（四種禪定），能夠住世一劫（極長的時間），或者減少一劫。阿難！佛陀的四如意足修習得很好，如果想要住世一劫！或者減少一劫，都可以自在地住世。』你為什麼不請佛陀長久住世？因為這件事，你犯了突吉羅罪。這個罪你應該如法懺悔，不要隱瞞。』阿難回答說：『我不是因為輕視戒律，也不是因為不尊敬佛陀才沒有請佛陀長久住世。當時魔障蔽我的心，我沒有自覺，所以沒有立即請佛陀長久住世。』 大迦葉又對阿難說：『你用腳踩到佛陀的衣服，犯了突吉羅罪。這個罪應該如法懺悔。』阿難回答說：『我不是因為輕視戒律，也不是因為不尊敬佛陀。當時大風突然颳起，沒有其他人在，我整理佛陀的衣服，因此腳踩到了。』 大迦葉又對阿難說：『佛陀對你說：『去迦拘陀河（一條河的名字）取一缽水。』你說：『迦拘陀河的水渾濁不清。』沒有立即取水。因為這件事，你犯了突吉羅罪。這個罪應該如法懺悔。』阿難回答說：『我不是因為輕視戒律，也不是因為不尊敬佛陀。當時五百輛車剛剛渡河不久，水很渾濁，水澄清之後，因此沒有立即取水給佛陀。』 大迦葉又對阿難說：『佛陀不允許女人出家，你甚至三次請求，讓女人出家。因為這件事，你犯了突吉羅罪。這個罪應該如法懺悔。』阿難回答說：『我不是因為輕視戒律，也不是因為不尊敬佛陀。只是因為過去諸佛
【English Translation】 English version Difficult to answer: 『Venerable sir! I did not ask.』 Kāśyapa (one of the Buddha's chief disciples) said: 『You should have clearly asked: 『What are the minor precepts, which the Sangha (the monastic community) can unanimously abandon?』 Elder Ānanda (the Buddha's cousin and personal attendant)! If you do not ask the Buddha, you will incur a dukkata (a type of minor offense) offense. You should confess this offense according to the Dharma (the teachings of the Buddha), do not conceal it.』 Ānanda replied: 『I did not ask because I did not despise the precepts; at that time the Buddha was about to enter nirvana (the cessation of suffering), and my mind was troubled, so I did not ask.』 Mahākāśyapa (one of the Buddha's chief disciples) said to Ānanda: 『The Buddha told you three times: 『In Jambudvipa (the continent where we live) there are many things to do, and enjoying life is the fastest. If someone cultivates the four iddhipāda (the four bases of spiritual power), they can live for a kalpa (an extremely long period of time), or less than a kalpa. Ānanda! The Buddha's four iddhipāda are well cultivated, and if he wants to live for a kalpa! Or less than a kalpa, he can live freely.』 Why did you not ask the Buddha to live longer? Because of this, you have committed a dukkata offense. You should confess this offense according to the Dharma, do not conceal it.』 Ānanda replied: 『I did not despise the precepts, nor did I disrespect the Buddha, so I did not ask the Buddha to live longer. At that time, Mara (the personification of evil) obscured my mind, and I was not aware of it, so I did not immediately ask the Buddha to live longer.』 Mahākāśyapa again said to Ānanda: 『You stepped on the Buddha's robe with your feet, incurring a dukkata offense. This offense should be confessed according to the Dharma.』 Ānanda replied: 『I did not despise the precepts, nor did I disrespect the Buddha. At that time, a great wind suddenly arose, and there was no one else, I was folding the Buddha's robe, so I stepped on it with my feet.』 Mahākāśyapa again said to Ānanda: 『The Buddha said to you: 『Fetch a bowl of water from the Kakuttha River (name of a river).』 You said: 『The water of the Kakuttha River is turbid and unclear.』 You did not fetch the water immediately. Because of this, you have committed a dukkata offense. This offense should be confessed according to the Dharma.』 Ānanda replied: 『I did not despise the precepts, nor did I disrespect the Buddha. At that time, five hundred carts had just crossed the river not long ago, the water was turbid, and after the water cleared, therefore I did not immediately fetch water for the Buddha.』 Mahākāśyapa again said to Ānanda: 『The Buddha did not allow women to become monks, and you even requested three times, allowing women to become monks. Because of this, you have committed a dukkata offense. This offense should be confessed according to the Dharma.』 Ānanda replied: 『I did not despise the precepts, nor did I disrespect the Buddha. It was only because past Buddhas
皆有四眾，今我世尊云何獨無四眾？是故乃至三請。」大迦葉復語阿難：「佛滅度后，汝何以出佛陰藏相以示女人？以是事故，汝得突吉羅。是罪如法懺悔。」阿難答言：「是女人福德淺薄，欲得見佛相。見已厭離女身，后得男子形，以是故示。」
爾時大迦葉，令長老阿難六突吉羅罪，僧中悔過。長老摩訶迦葉，集僧言：「我等不聽放舍微細戒。何以故？外道異學若聞是事，便言弟子聰明。所以者何？師結戒、弟子放舍。以是故，我等一心集會籌量，不聽舍微細戒。外道異學有如是言：『大師在時釋子沙門皆具持戒，師滅度后不能具持戒，便還放舍。釋子法滅不久，譬如燃火煙出，火滅煙止。』以是故，我等一心集會籌量，不聽舍微細戒。若我等聽放舍微細戒者，諸比丘不知何者是微細戒？或如是言：『微細戒非獨是突吉羅，更有四波羅提提舍尼，亦名微細戒。』以是故，我等不聽舍微細戒。若我等一心集會，聽舍微細戒者，或有比丘不知何者是微細戒？作如是言：『非獨突吉羅，四波羅提提舍尼、九十波夜提，亦名微細戒。』以是故，我等一心集會，不聽放舍微細戒。若我等一心集會，聽舍微細戒者，或有諸比丘，不知何者是微細戒？如是言：『非獨突吉羅，四波羅提提舍尼、九十波夜提，是微細戒。三十
【現代漢語翻譯】 現代漢語譯本： 『所有佛都有四眾弟子，為何我們世尊唯獨沒有四眾弟子呢？』因此，（我）乃至三次請求。』 大迦葉又對阿難說：『佛陀涅槃后，你為何將佛的隱秘之處展示給女人看？因為這件事，你犯了突吉羅（Dukkata，輕罪）。這個罪過要如法懺悔。』 阿難回答說：『這些女人福德淺薄，想要見佛的相好。見了之後就能厭離女身，將來得到男子之身，因此才給她們看。』 當時，大迦葉尊者，判長老阿難六項突吉羅罪，在僧團中懺悔過錯。 長老摩訶迦葉召集僧眾說：『我們不能允許捨棄微細戒。為什麼呢？因為外道異教學派如果聽說了這件事，就會說（佛陀的）弟子很聰明。為什麼這麼說呢？因為師父制定戒律，弟子卻捨棄戒律。因此，我們一心共同商議，不允許捨棄微細戒。外道異學會有這樣的說法：『大師在世的時候，釋迦族的沙門都能夠具足持戒，大師涅槃后就不能具足持戒了，於是就捨棄戒律。釋迦族的佛法滅亡不遠了，就像燃燒的火焰，煙冒出來，火滅了煙也就停止了。』因此，我們一心共同商議，不允許捨棄微細戒。如果我們允許捨棄微細戒，那麼眾比丘就不知道什麼是微細戒了。或者會這樣說：『微細戒不僅僅是突吉羅，還有四波羅提提舍尼（Patidesaniya，應懺悔罪），也叫做微細戒。』因此，我們不允許捨棄微細戒。如果我們一心共同商議，允許捨棄微細戒，或許有比丘不知道什麼是微細戒，會這樣說：『不僅僅是突吉羅，四波羅提提舍尼、九十波夜提（Pacittiya，單墮罪），也叫做微細戒。』因此，我們一心共同商議，不允許捨棄微細戒。如果我們一心共同商議，允許捨棄微細戒，或許有比丘不知道什麼是微細戒，會這樣說：『不僅僅是突吉羅，四波羅提提舍尼、九十波夜提，是微細戒。三十』
【English Translation】 English version: 『All Buddhas have four assemblies (of disciples), why does our World-Honored One alone not have four assemblies?』 Therefore, (I requested) even up to three times.』 Mahakasyapa further said to Ananda: 『After the Buddha's Parinirvana, why did you show the Buddha's private parts to women? Because of this, you have committed a Dukkata (minor offense). This offense must be repented according to the Dharma.』 Ananda replied: 『These women have shallow merit and virtue, and they wanted to see the Buddha's auspicious marks. After seeing them, they will be disgusted with their female bodies and will obtain male bodies in the future, therefore I showed them.』 At that time, the Elder Mahakasyapa sentenced the Elder Ananda to six Dukkata offenses, and he repented of his mistakes in the Sangha. The Elder Mahakasyapa gathered the Sangha and said: 『We cannot allow the abandonment of minor precepts. Why? Because if the heretics and other schools hear about this, they will say that the (Buddha's) disciples are clever. Why do they say this? Because the teacher establishes the precepts, but the disciples abandon them. Therefore, we unanimously deliberate together and do not allow the abandonment of minor precepts. The heretics and other schools will have such a saying: 『When the Master was alive, the Sakyan (Sakya) monks were able to fully uphold the precepts, but after the Master's Parinirvana, they were unable to fully uphold the precepts, so they abandoned the precepts. The Sakyan's Dharma will soon perish, like a burning fire, smoke comes out, and when the fire goes out, the smoke stops.』 Therefore, we unanimously deliberate together and do not allow the abandonment of minor precepts. If we allow the abandonment of minor precepts, then the Bhikkhus will not know what minor precepts are. Or they will say: 『Minor precepts are not only Dukkata, but also the four Patidesaniya (offenses to be confessed), which are also called minor precepts.』 Therefore, we do not allow the abandonment of minor precepts. If we unanimously deliberate together and allow the abandonment of minor precepts, perhaps there are Bhikkhus who do not know what minor precepts are, and will say: 『Not only Dukkata, but also the four Patidesaniya, and the ninety Pacittiya (expiable offenses), are also called minor precepts.』 Therefore, we unanimously deliberate together and do not allow the abandonment of minor precepts. If we unanimously deliberate together and allow the abandonment of minor precepts, perhaps there are Bhikkhus who do not know what minor precepts are, and will say: 『Not only Dukkata, but also the four Patidesaniya, and the ninety Pacittiya, are minor precepts. Thirty』
尼薩耆波夜提，亦名微細戒。』以是故我等不聽舍微細戒。若我等一心集會，聽舍微細戒者，或有諸比丘，不知何者是微細戒？作如是言：『非獨突吉羅，四波羅提提舍尼、九十波夜提、三十尼薩耆波夜提、二不定法，亦名微細戒。』以是故，我等不聽舍微細戒。若我等一心集會籌量聽舍微細戒者，或有比丘不知何者是微細戒？作如是言：『微細戒非獨是突吉羅，四波羅提提舍尼、九十波夜提、三十尼薩耆波夜提、二不定法、十三僧伽婆尸沙，亦名微細戒。』以是故，我等不聽舍微細戒。若我等一心集會籌量，聽舍微細戒者，或有比丘作如是言：『我受持四戒，余殘戒放舍。』以是故，我等一心集會籌量，不聽舍微細戒。我等隨佛結戒，若佛結戒一切受持。佛經中說摩伽陀國中大臣婆羅沙迦婆羅門因緣，七不滅法中，『若諸比丘！佛不結戒不結，已結戒不捨，如說戒受持，諸比丘善法增益不滅。』以是故，我等盡當受持不應放舍。」(三藏集法品竟)
七百比丘集滅惡法品第二之上
佛般涅槃后一百一十歲，毗耶離國十事出。是十事非法非善，遠離佛法，不入修妒路、不入毗尼，亦破法相。是十事，毗耶離國諸比丘，用是法行、是法言、是法清凈，如是受持。何等十事？一者鹽凈；二者指凈；三者近聚落
【現代漢語翻譯】 現代漢語譯本：尼薩耆波夜提（Nissaggiya Pacittiya，一種戒律），也叫做微細戒。因此，我們不聽許捨棄微細戒。如果我們一心（原文重複，含義不明），聽許捨棄微細戒，或許有些比丘不知道什麼是微細戒，會這樣說：『不僅僅是突吉羅（Dukkata，惡作罪），四波羅提提舍尼（Patidesaniya，應悔罪）、九十波夜提（Pacittiya，單墮罪）、三十尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）、二不定法（Aniyata，不定罪），也叫做微細戒。』因此，我們不聽許捨棄微細戒。如果我們一心（原文重複，含義不明）籌量聽許捨棄微細戒，或許有比丘不知道什麼是微細戒，會這樣說：『微細戒不僅僅是突吉羅（Dukkata，惡作罪），四波羅提提舍尼（Patidesaniya，應悔罪）、九十波夜提（Pacittiya，單墮罪）、三十尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）、二不定法（Aniyata，不定罪）、十三僧伽婆尸沙（Sanghadisesa，僧殘罪），也叫做微細戒。』因此，我們不聽許捨棄微細戒。如果我們一心（原文重複，含義不明）籌量，聽許捨棄微細戒，或許有比丘會這樣說：『我受持四戒，其餘的戒律都放舍。』因此，我們一心（原文重複，含義不明）籌量，不聽許捨棄微細戒。我們跟隨佛陀所制定的戒律，佛陀制定了什麼戒律，我們就全部受持。佛經中說摩伽陀國（Magadha）中大臣婆羅沙迦婆羅門（Vassakara Brahmana）的因緣，七不滅法中說：『如果諸位比丘！佛陀沒有制定的戒律不制定，已經制定的戒律不捨棄，如所說的戒律受持，諸位比丘的善法就會增益而不滅。』因此，我們都應當受持，不應該放舍。」（三藏集法品完） 七百比丘集滅惡法品第二之上 佛陀般涅槃后一百一十年，毗耶離國（Vesali）出現了十件事。這十件事既不合法也不善良，遠離佛法，不符合修妒路（Sutta，經）、不符合毗尼（Vinaya，律），也破壞了法相。這十件事，毗耶離國（Vesali）的諸位比丘，用這些法來行事、用這些法來說話、用這些法來清凈，這樣受持。哪十件事呢？一是鹽凈；二是指凈；三是近聚落。
【English Translation】 English version: Nissaggiya Pacittiya, also known as minor precepts. Therefore, we do not allow the abandonment of minor precepts. If we wholeheartedly (repetition in the original text, meaning unclear), allow the abandonment of minor precepts, perhaps some monks will not know what minor precepts are, and will say: 'Not only Dukkata (a transgression), but also four Patidesaniya (offenses requiring confession), ninety Pacittiya (expiable offenses), thirty Nissaggiya Pacittiya (expiable offenses involving forfeiture), and two Aniyata (undetermined offenses) are also called minor precepts.' Therefore, we do not allow the abandonment of minor precepts. If we wholeheartedly (repetition in the original text, meaning unclear) deliberate and allow the abandonment of minor precepts, perhaps some monks will not know what minor precepts are, and will say: 'Minor precepts are not only Dukkata (a transgression), but also four Patidesaniya (offenses requiring confession), ninety Pacittiya (expiable offenses), thirty Nissaggiya Pacittiya (expiable offenses involving forfeiture), two Aniyata (undetermined offenses), and thirteen Sanghadisesa (offenses requiring initial and subsequent meetings of the Sangha) are also called minor precepts.' Therefore, we do not allow the abandonment of minor precepts. If we wholeheartedly (repetition in the original text, meaning unclear) deliberate and allow the abandonment of minor precepts, perhaps some monks will say: 'I uphold four precepts, and abandon the rest.' Therefore, we wholeheartedly (repetition in the original text, meaning unclear) deliberate and do not allow the abandonment of minor precepts. We follow the precepts established by the Buddha; whatever precepts the Buddha established, we uphold them all. The sutras say that in Magadha, the minister Vassakara Brahmana's story in the seven indestructible principles says: 'If you monks! Precepts not established by the Buddha are not established, and precepts already established are not abandoned. As the precepts are spoken, they are upheld, and the good dharma of the monks will increase and not be destroyed.' Therefore, we should all uphold them and not abandon them.' (End of the chapter on the Collection of Dharma in the Tripitaka) The Second Chapter on the Collection of Seven Hundred Monks to Eliminate Evil Dharmas, Part One One hundred and ten years after the Buddha's Parinirvana, ten things arose in Vesali. These ten things are neither lawful nor good, are far from the Buddha's Dharma, do not conform to the Sutta (discourses), do not conform to the Vinaya (monastic rules), and also destroy the characteristics of the Dharma. These ten things are practiced, spoken, and purified by the monks of Vesali, and they uphold them in this way. What are these ten things? First, salt purification; second, finger purification; third, proximity to villages.
凈；四者生和合凈；五者如是凈；六者證知凈；七者貧住處凈；八者行法凈；九者縷邊不益尼師檀凈；十者金銀寶物凈。毗耶離諸比丘，又持憍薩羅國大金缽，出憍薩羅國，入毗耶離國，次第乞錢，隨多少皆著缽中。時人或以萬錢、或千、五百、五十乃至以一錢，悉著缽中。是時有長老耶舍陀迦蘭提子，毗耶離住，得三明，持三藏法：修妒路、毗尼、阿毗曇。耶舍陀是長老阿難弟子。耶舍陀聞毗耶離國十事出已，非法非善遠離佛法，不入修妒路、不入毗尼，亦破法相。是十事，毗耶離國諸比丘，用是法行、是法言、是法清凈，如是受持。何等十？一者鹽凈乃至金銀寶物凈。毗耶離國諸比丘，又持憍薩羅大金缽，出憍薩羅國，入毗耶離國，次第乞錢，隨多少皆著金缽中。時人或以萬錢，千、五百、五十、一錢著缽中。長老耶舍陀聞是事已，知是事作非法，遣使詣毗耶離諸白衣所，語言：「沙門釋子不應乞金銀寶物畜，佛種種因緣為摩尼周羅聚落主說法：『從今日比丘須薪乞薪、須草乞草、須乘借乘、須作人借作人。沙門釋子！是中佛不聽乞金銀寶物畜。』」毗耶離國諸比丘聞耶舍陀遣使詣毗耶離諸白衣所言：「沙門釋子不應乞金銀寶物畜，佛種種因緣為摩尼周羅聚落主說法：『從今日諸比丘，須薪乞薪、須草乞草、須乘
【現代漢語翻譯】 現代漢語譯本：凈：第一是鹽凈；第二是角凈；第三是生酥凈；第四是生和合凈；第五是如是凈；第六是證知凈；第七是貧住處凈；第八是行法凈；第九是縷邊不益尼師檀（坐具）凈；第十是金銀寶物凈。毗耶離（古印度城市名）的比丘們，又拿著憍薩羅國（古印度王國）的大金缽，從憍薩羅國來到毗耶離國，依次乞討錢財，無論多少都放入缽中。當時的人們有的給一萬錢，有的給一千、五百、五十甚至一錢，都放入缽中。當時有位長老耶舍陀迦蘭提子，住在毗耶離，通達三明（宿命明、天眼明、漏盡明），持有三藏法（經藏、律藏、論藏）：修妒路（經藏）、毗尼（律藏）、阿毗曇（論藏）。耶舍陀是長老阿難（佛陀十大弟子之一）的弟子。耶舍陀聽說毗耶離國出現了十事（指對戒律的十種違犯），認為這些行為非法、不善，背離了佛法，不符合修妒路（經藏）、不符合毗尼（律藏），也破壞了法相。這十事，是毗耶離國的比丘們所奉行、所言說、所認為清凈的，並如此受持。這十事是什麼呢？第一是鹽凈，乃至金銀寶物凈。毗耶離國的比丘們，又拿著憍薩羅國的大金缽，從憍薩羅國來到毗耶離國，依次乞討錢財，無論多少都放入金缽中。當時的人們有的給一萬錢，有的給一千、五百、五十、一錢放入缽中。長老耶舍陀聽到這件事後，知道這件事是作非法之事，派遣使者前往毗耶離的各位在家信徒那裡，說：『沙門釋子（佛教出家弟子）不應該乞討、儲蓄金銀寶物，佛陀因為種種因緣為摩尼周羅聚落（地名）的主人說法：『從今天起，比丘需要柴火就乞討柴火，需要草就乞討草，需要車乘就借車乘，需要勞力就借勞力。沙門釋子們！這裡佛陀不允許乞討、儲蓄金銀寶物。』』毗耶離國的比丘們聽到耶舍陀派遣使者前往毗耶離的各位在家信徒那裡說：『沙門釋子不應該乞討、儲蓄金銀寶物，佛陀因為種種因緣為摩尼周羅聚落的主人說法：『從今天起，各位比丘，需要柴火就乞討柴火，需要草 English version: Pure: First is salt pure; second is horn pure; third is raw ghee pure; fourth is raw mixture pure; fifth is thus pure; sixth is knowing pure; seventh is poor dwelling place pure; eighth is practicing the Dharma pure; ninth is the hem of the robe not adding to the Nishidan (sitting cloth) pure; tenth is gold, silver, and precious objects pure. The Bhikkhus (monks) of Vaishali (ancient Indian city), again holding the large golden bowl of Kosala (ancient Indian kingdom), went from Kosala to Vaishali, begging for money in order, putting whatever amount they received into the bowl. At that time, people gave ten thousand coins, or a thousand, five hundred, fifty, or even one coin, all into the bowl. At that time, there was Elder Yashoda Kakandaka's son, residing in Vaishali, who had attained the three Vidyas (clairvoyance regarding previous lives, divine eye, extinction of outflows), and held the three Pitakas (collections of Buddhist scriptures): Sutra (discourses), Vinaya (monastic rules), and Abhidhamma (philosophical treatises). Yashoda was a disciple of Elder Ananda (one of the ten great disciples of the Buddha). Yashoda, having heard of the ten matters arising in Vaishali, considered these actions unlawful, not good, deviating from the Buddha's Dharma, not in accordance with the Sutra, not in accordance with the Vinaya, and also destroying the characteristics of the Dharma. These ten matters were practiced, spoken of, and considered pure by the Bhikkhus of Vaishali, and they adhered to them in this way. What are these ten matters? First is salt pure, up to gold, silver, and precious objects pure. The Bhikkhus of Vaishali, again holding the large golden bowl of Kosala, went from Kosala to Vaishali, begging for money in order, putting whatever amount they received into the golden bowl. At that time, people gave ten thousand coins, or a thousand, five hundred, fifty, or one coin into the bowl. Elder Yashoda, having heard of this matter, knew that this action was unlawful, and sent a messenger to the lay followers in Vaishali, saying: 'Shramana Shakyaputras (Buddhist renunciates) should not beg for or hoard gold, silver, and precious objects. The Buddha, for various reasons, spoke to the lord of the Mani Churaka village (place name): 'From today onwards, if a Bhikkhu needs firewood, he should beg for firewood; if he needs grass, he should beg for grass; if he needs a vehicle, he should borrow a vehicle; if he needs labor, he should borrow labor. Shramana Shakyaputras! In this, the Buddha does not allow begging for or hoarding gold, silver, and precious objects.'' The Bhikkhus of Vaishali, having heard that Yashoda sent a messenger to the lay followers in Vaishali saying: 'Shramana Shakyaputras should not beg for or hoard gold, silver, and precious objects. The Buddha, for various reasons, spoke to the lord of the Mani Churaka village: 'From today onwards, if the Bhikkhus need firewood, they should beg for firewood, if they need grass
【English Translation】 English version: Pure: First is salt pure; second is horn pure; third is raw ghee pure; fourth is raw mixture pure; fifth is thus pure; sixth is knowing pure; seventh is poor dwelling place pure; eighth is practicing the Dharma pure; ninth is the hem of the robe not adding to the Nishidan (sitting cloth) pure; tenth is gold, silver, and precious objects pure. The Bhikkhus (monks) of Vaishali (ancient Indian city), again holding the large golden bowl of Kosala (ancient Indian kingdom), went from Kosala to Vaishali, begging for money in order, putting whatever amount they received into the bowl. At that time, people gave ten thousand coins, or a thousand, five hundred, fifty, or even one coin, all into the bowl. At that time, there was Elder Yashoda Kakandaka's son, residing in Vaishali, who had attained the three Vidyas (clairvoyance regarding previous lives, divine eye, extinction of outflows), and held the three Pitakas (collections of Buddhist scriptures): Sutra (discourses), Vinaya (monastic rules), and Abhidhamma (philosophical treatises). Yashoda was a disciple of Elder Ananda (one of the ten great disciples of the Buddha). Yashoda, having heard of the ten matters arising in Vaishali, considered these actions unlawful, not good, deviating from the Buddha's Dharma, not in accordance with the Sutra, not in accordance with the Vinaya, and also destroying the characteristics of the Dharma. These ten matters were practiced, spoken of, and considered pure by the Bhikkhus of Vaishali, and they adhered to them in this way. What are these ten matters? First is salt pure, up to gold, silver, and precious objects pure. The Bhikkhus of Vaishali, again holding the large golden bowl of Kosala, went from Kosala to Vaishali, begging for money in order, putting whatever amount they received into the golden bowl. At that time, people gave ten thousand coins, or a thousand, five hundred, fifty, or one coin into the bowl. Elder Yashoda, having heard of this matter, knew that this action was unlawful, and sent a messenger to the lay followers in Vaishali, saying: 'Shramana Shakyaputras (Buddhist renunciates) should not beg for or hoard gold, silver, and precious objects. The Buddha, for various reasons, spoke to the lord of the Mani Churaka village (place name): 'From today onwards, if a Bhikkhu needs firewood, he should beg for firewood; if he needs grass, he should beg for grass; if he needs a vehicle, he should borrow a vehicle; if he needs labor, he should borrow labor. Shramana Shakyaputras! In this, the Buddha does not allow begging for or hoarding gold, silver, and precious objects.'' The Bhikkhus of Vaishali, having heard that Yashoda sent a messenger to the lay followers in Vaishali saying: 'Shramana Shakyaputras should not beg for or hoard gold, silver, and precious objects. The Buddha, for various reasons, spoke to the lord of the Mani Churaka village: 'From today onwards, if the Bhikkhus need firewood, they should beg for firewood, if they need grass
借乘、須作人借作人。沙門釋子！乃至佛不聽乞金銀寶物畜。』」聞已集會，所有金銀寶物當分，是中有比丘自取分持出，或使沙彌白衣持去、或著床上持去、或著靴中持去、或衣裹持去、或遣使持分與耶舍陀。耶舍陀即還遣使：「此不凈物何以教我受？沙門釋子不應受此不凈物。佛種種因緣說法：『從今日比丘，須薪草應乞、須車乘作人應借，金銀寶物不聽受畜。』」毗耶離比丘思惟言：「耶舍陀于諸白衣前出我等罪，我等當與耶舍陀作下意羯磨，令向毗耶離諸白衣懺悔。」思惟已集僧，與耶舍陀作下意羯磨，令向毗耶離諸白衣懺悔。耶舍陀聞毗耶離諸比丘作下意羯磨，令向毗耶離諸白衣懺悔，聞已如是思惟：「我向諸白衣懺悔時，能事事說法，使諸白衣得信，言：『佛種種因緣為摩尼周羅聚落主說因緣，乃至沙門釋子，不應乞金銀寶物畜。』」爾時耶舍陀，明日食時著衣持缽，入毗耶離城乞食，食已到毗耶離諸白衣所懺悔時，事事說法，使諸白衣得信，言：「佛種種因緣為摩尼周羅說：『比丘須薪草應乞，車乘作人應借。不應乞金銀寶物畜。』」如是長老耶舍陀事事說法，諸白衣即得信解，知沙門釋子不應乞金銀寶物畜。毗耶離諸比丘聞長老耶舍陀向毗耶離白衣懺悔時，事事說法使白衣信解，知佛種種因緣說：「
比丘須薪草應乞，車乘作人應借，不應乞金銀寶物畜。」聞已如是思惟：「我等不應令耶舍陀是中住，今當作出羯磨，汝不應毗耶離住。」如是思惟已集僧，與耶舍陀作出羯磨，不得毗耶離住。長老耶舍陀聞，毗耶離諸比丘作出羯磨，不得住毗耶離。聞已還房付授臥具，持衣缽發毗耶離去未遠，自念：「我于毗耶離諸比丘邊得脫，是諸比丘畜金銀寶物，多欲多求惡法成就。」
耶舍陀住憍薩羅國夏安居。爾時長老三菩伽，住摩偷羅國僧伽遮僧伽藍精舍，阿波大羅林中烏頭婆羅樹下。是三菩伽持三藏、得三明，有名稱大阿羅漢。長老阿難弟子長老耶舍陀，聞長老三菩伽住摩偷羅國僧伽遮僧伽藍，阿波大羅林中烏頭波羅樹下，持三藏、得三明，有名稱大阿羅漢。聞已遣使詣三菩伽言：「長老知不？毗耶離國有十事出，非法非善遠離佛法，不入修妒路、不入毗尼，亦破法相。毗耶離諸比丘，用是法行是法、言是法清凈，如是受持。何等十？一者鹽凈；二者指凈；三者近聚落凈；四者生和合凈；五者如是凈；六者證知凈；七者貧住處凈；八者行法凈；九者縷邊不益尼師檀凈；十者金銀寶物凈。毗耶離國諸比丘，又持憍薩羅大金缽，出憍薩羅國，入毗耶離國，乞錢次第乞，隨多少皆著缽中，或得萬錢、千、五百、五十乃至
【現代漢語翻譯】 現代漢語譯本：比丘應該乞討須薪草，車乘和勞作的人可以借用，不應該乞討金銀財寶。」聽到這些話后，他們這樣思量：「我們不應該讓耶舍陀住在這裡，現在應當作出羯磨（僧團的決議），你不應該住在毗耶離。」這樣思量后，他們聚集僧眾，對耶舍陀作出羯磨，不允許他住在毗耶離。長老耶舍陀聽到毗耶離的比丘們作出羯磨，不允許他住在毗耶離。聽到后，他回到房間收拾好臥具，拿著衣缽離開毗耶離，還沒走遠，他自己心想：「我從毗耶離的比丘們那裡脫身了，這些比丘們積蓄金銀財寶，貪得無厭，成就惡法。」 耶舍陀住在憍薩羅國安居過夏。當時，長老三菩伽，住在摩偷羅國的僧伽遮僧伽藍精舍，阿波大羅林中的烏頭婆羅樹下。這位三菩伽通達三藏、證得三明，是有名望的大阿羅漢。長老阿難（Ānanda）的弟子長老耶舍陀，聽說長老三菩伽住在摩偷羅國的僧伽遮僧伽藍，阿波大羅林中的烏頭波羅樹下，通達三藏、證得三明，是有名望的大阿羅漢。聽到后，他派遣使者前往三菩伽處說：「長老知道嗎？毗耶離國有十件事出現，不合法、不善良，背離佛法，不符合修妒路（Sūtra，經）、不符合毗尼（Vinaya，律），也破壞了法相。毗耶離的比丘們，用這些法來行事、說這些法是清凈的，就這樣受持。是哪十件事呢？一是鹽凈；二是指凈；三是近聚落凈；四是生和合凈；五是如是凈；六是證知凈；七是貧住處凈；八是行法凈；九是縷邊不益尼師檀凈；十是金銀寶物凈。毗耶離國的比丘們，又拿著憍薩羅國的大金缽，從憍薩羅國出來，進入毗耶離國，依次乞討錢財，無論多少都放在缽中，有時得到一萬錢、一千、五百、五十，甚至
【English Translation】 English version: 'A Bhikkhu should beg for thatch, grass, carts and working people should be borrowed, one should not beg for gold, silver, treasures and possessions.' Having heard this, they thought thus: 'We should not let Yasoja (Yasoja) stay here, now we should make a Kamma (Kamma, a formal act of the Sangha) that you should not stay in Vesali (Vesali).' Having thought thus, they gathered the Sangha and made a Kamma for Yasoja, that he could not stay in Vesali. The elder Yasoja heard that the Bhikkhus of Vesali had made a Kamma, that he could not stay in Vesali. Having heard this, he returned to his room, handed over his bedding, took his robes and bowl, and left Vesali. Not far away, he thought to himself: 'I have escaped from the Bhikkhus of Vesali, these Bhikkhus accumulate gold, silver, and treasures, are greedy and achieve evil dharmas.' Yasoja stayed in the Kosala (Kosala) country for the summer retreat. At that time, the elder Sambhoga (Sambhoga) stayed in the Sangha-chha Sangharama (Sangha-chha Sangharama) monastery in the Mathura (Mathura) country, under the Udumbara (Udumbara) tree in the Apadala (Apadala) forest. This Sambhoga held the Tripitaka (Tripitaka), attained the three kinds of knowledge, and was a renowned great Arhat (Arhat). The elder Yasoja, the disciple of the elder Ananda (Ānanda), heard that the elder Sambhoga was staying in the Sangha-chha Sangharama monastery in the Mathura country, under the Udumbara tree in the Apadala forest, held the Tripitaka, attained the three kinds of knowledge, and was a renowned great Arhat. Having heard this, he sent a messenger to Sambhoga, saying: 'Elder, do you know? In the country of Vesali, ten things have arisen, which are unlawful, not good, deviate from the Buddha's Dharma, do not conform to the Sutra (Sūtra), do not conform to the Vinaya (Vinaya), and also destroy the characteristics of the Dharma. The Bhikkhus of Vesali, use these dharmas to act, say these dharmas are pure, and thus uphold them. What are the ten things? First is salt purification; second is finger purification; third is near-village purification; fourth is raw-agreement purification; fifth is such purification; sixth is knowledge-attestation purification; seventh is poor-dwelling purification; eighth is practice-dharma purification; ninth is thread-edge non-increase Nisidana (Nisidana) purification; tenth is gold, silver, and treasure purification. The Bhikkhus of the country of Vesali, also hold the great golden bowl of the Kosala country, come out of the Kosala country, enter the country of Vesali, beg for money in order, put whatever amount into the bowl, sometimes getting ten thousand coins, one thousand, five hundred, fifty, even'
一錢。諸長老比丘應集會滅是惡法，今若不滅后必將大。」長老三菩伽聞是事已，即遣使詣達嚫那國、阿槃提國，如是諸國皆遣使語言：「汝知不？毗耶離國十事出。何等十？一者鹽凈乃至金銀寶物凈。是諸惡法，今若不滅后將必大。」爾時達嚫那國、阿槃提國等諸比丘，即皆集會毗耶離。
是時長老梨婆多，住薩寒若國，持三藏、得三明，有名稱大阿羅漢，好行四無量心，是長老阿難弟子。長老三菩伽聞長老梨婆多住薩寒若國，持三藏、得三明，有名稱大阿羅漢，好行四無量心。聞已長老三菩伽如是思惟：「我等以何長老為上座？當求是長老為上座攝諸比丘。」作是思惟已，「我等當求長老梨婆多為諸比丘說實法。」爾時長老三菩伽集諸比丘，從白衣索四事供養，索已乘舡至薩寒若國，到長老梨婆多所。長老梨婆多遙見三菩伽來，善心起迎問訊：「道路疲不？」代持衣缽示房舍，語三菩伽等諸比丘：「是汝床榻被褥臥具。」若上座為辦浴具、澡豆灰、麻油、薪。浴竟至夜，是時梨婆多，與三菩伽共一房宿，夜多坐禪至天明。時長老梨婆多語三菩伽：「我供養客法作竟，汝從出家法。」長老三菩伽聞是語竟，食時著衣持缽，入薩寒若城乞食。乞食竟食后，還梨婆多所頭面禮足。
爾時長老三菩伽思惟：「
【現代漢語翻譯】 現代漢語譯本：一錢（指少量錢財）。諸位長老比丘應當滅除這些惡法，現在如果不滅除，將來必定會變得強大。長老三菩伽聽到這件事後，立即派遣使者前往達嚫那國（Dakshina，南印度）、阿槃提國（Avanti，古印度十六雄國之一），像這樣向各個國家派遣使者說：『你們知道嗎？毗耶離國（Vaisali，古印度城市）出現了十事。哪十事？一是鹽凈乃至金銀寶物凈。這些都是惡法，現在如果不滅除，將來必定會變得強大。』當時達嚫那國、阿槃提國等國的比丘，都反對毗耶離國。 這時，長老梨婆多（Revata），住在薩寒若國（Sankassa，古印度城市），通持三藏（Tipitaka，佛教經典），證得三明（Tevijja，三種智慧），是有名望的大阿羅漢（Arahat，已證得涅槃的聖者），喜歡修習四無量心（Brahmavihara，慈、悲、喜、舍）。他是長老阿難（Ananda，佛陀的十大弟子之一）的弟子。長老三菩伽聽到長老梨婆多住在薩寒若國，通持三藏，證得三明，是有名望的大阿羅漢，喜歡修習四無量心。聽到后，長老三菩伽這樣思惟：『我們應該以哪位長老為上座（Thera，資歷較深的長老）？應當請求這位長老作為上座來統攝各位比丘。』這樣思惟后，『我們應當請求長老梨婆多為各位比丘宣說真實的佛法。』當時，長老三菩伽召集各位比丘，從在家居士那裡索取四事供養（Cattaro paccaya，食物、衣服、住所、醫藥），索取后乘坐船隻前往薩寒若國，到達長老梨婆多住所。長老梨婆多遠遠地看見三菩伽前來，心生歡喜，上前迎接問候：『路途勞累嗎？』代替拿著衣缽，指示房間住所，告訴三菩伽等各位比丘：『這是你們的床榻被褥臥具。』又為上座準備沐浴用具、澡豆灰、麻油、柴火。沐浴完畢到了晚上，這時梨婆多與三菩伽共處一室，徹夜禪坐直到天亮。當時長老梨婆多對三菩伽說：『我供養客人的禮法已經做完，現在該談談你出家修道的目的了。』長老三菩伽聽到這話后，吃飯時穿上衣服，拿著缽，進入薩寒若城乞食。乞食完畢，飯後，回到梨婆多住所，頂禮他的雙足。 當時長老三菩伽思惟：
【English Translation】 English version: A penny (referring to a small amount of money). The elder Bhikkhus should eradicate these evil Dharmas; if they are not eradicated now, they will surely become great in the future. After Elder Sambhoga heard of this matter, he immediately sent messengers to Dakshina (South India), Avanti (one of the sixteen ancient Indian Mahajanapadas), and sent messengers to various countries, saying: 'Do you know? Ten things have appeared in Vaisali (an ancient Indian city). What are the ten things? First, salt is pure, even gold, silver, and treasures are pure. These are all evil Dharmas; if they are not eradicated now, they will surely become great in the future.' At that time, the Bhikkhus of Dakshina, Avanti, and other countries all opposed Vaisali. At this time, Elder Revata was living in Sankassa, holding the Tipitaka (Buddhist scriptures), attaining the Tevijja (three kinds of wisdom), a renowned great Arahat (a saint who has attained Nirvana), and liked to practice the Brahmavihara (four immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity). He was a disciple of Elder Ananda (one of the Buddha's ten great disciples). Elder Sambhoga heard that Elder Revata was living in Sankassa, holding the Tipitaka, attaining the Tevijja, a renowned great Arahat, and liked to practice the four immeasurables. After hearing this, Elder Sambhoga thought: 'Which elder should we take as the Thera (senior elder)? We should ask this elder to be the Thera to lead all the Bhikkhus.' After thinking this, 'We should ask Elder Revata to speak the true Dharma for all the Bhikkhus.' At that time, Elder Sambhoga gathered all the Bhikkhus, and asked the lay people for the Cattaro paccaya (four requisites: food, clothing, shelter, and medicine). After obtaining them, he took a boat to Sankassa and arrived at Elder Revata's residence. Elder Revata saw Sambhoga coming from afar, and with joy in his heart, he greeted him and asked: 'Are you tired from the journey?' He took the robe and bowl for him, showed him the room and residence, and told Sambhoga and the other Bhikkhus: 'These are your beds, bedding, and sleeping mats.' He also prepared bathing utensils, washing powder, sesame oil, and firewood for the Thera. After bathing, it was night, and Revata and Sambhoga stayed in the same room, meditating all night until dawn. At that time, Elder Revata said to Sambhoga: 'I have finished the etiquette of offering to guests, now it is time to talk about the purpose of your renunciation and practice.' After Elder Sambhoga heard these words, he put on his clothes, took his bowl, and entered the city of Sankassa to beg for food. After begging for food, after the meal, he returned to Revata's residence and prostrated at his feet. At that time, Elder Sambhoga thought:
是梨婆多大法師，或能難問我阿毗曇，我或不疾解。我今當先問梨婆多毗耶離比丘十事。」即合手問：「鹽凈應受不？」梨婆多還問三菩伽：「云何名鹽凈？」「大德梨婆多！毗耶離諸比丘，鹽舉殘宿著凈食中啖，言是事凈。我問長老實凈不？」梨婆多答：「不凈，不應食。」「若食得何罪？」答：「得突吉羅罪。」三菩伽又問：「佛何處結戒，是事不應食？」答：「舍婆提毗尼藥法中說。」三菩伽問：「大德梨婆多！應受二指凈不？」還問：「云何名二指凈？」答言：「毗耶離諸比丘，食竟從座起，不受殘食法，兩指抄食啖，言是事凈。我問長老實凈不？」梨婆多答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」又問：「佛何處結戒，是事不應行？」答：「毗耶離國為不受殘食法故結戒。」三菩伽言：「大德梨婆多！近聚落凈，實凈不？」還問：「云何名近聚落凈？」答言：「毗耶離諸比丘，近聚落邊得食，不受殘食法啖，言是事凈。我問長老實凈不？」梨婆多答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」又問：「佛何處說是事不應行？」答：「毗耶離國佛為不受殘食法結戒。」三菩伽言：「大德梨婆多！應受生和合凈，實凈不？」還問：「云何名生和合凈？」答言：「毗耶離諸比丘，食竟從座起
【現代漢語翻譯】 現代漢語譯本 梨婆多（Revata）大法師或許能夠用阿毗曇（Abhidhamma）來為難我，我或許不能快速解答。我現在應當先問梨婆多關於毗耶離（Vaisali）比丘的十件事。』於是合掌問道：『鹽凈（salt purification）應該接受嗎？』梨婆多反問三菩伽（Sambuddha）：『什麼叫做鹽凈？』『大德梨婆多！毗耶離的眾比丘，把剩餘的鹽和殘羹剩飯放在乾淨的食物中食用，說這件事是乾淨的。我問長老，這真的是乾淨的嗎？』梨婆多回答：『不乾淨，不應該吃。』『如果吃了會犯什麼罪？』回答：『會犯突吉羅罪（Dukkata）。』三菩伽又問：『佛陀在什麼地方制定戒律，說這件事不應該吃？』回答：『在舍婆提（Savatthi）的毗尼藥法中說過。』三菩伽問：『大德梨婆多！應該接受二指凈（two-finger purification）嗎？』反問：『什麼叫做二指凈？』回答說：『毗耶離的眾比丘，吃完飯從座位起身，不接受剩餘食物的規矩，用兩根手指夾取食物食用，說這件事是乾淨的。我問長老，這真的是乾淨的嗎？』梨婆多回答：『不乾淨。』『不乾淨會犯什麼罪？』回答：『會犯波逸提罪（Pacittiya）。』又問：『佛陀在什麼地方制定戒律，說這件事不應該做？』回答：『在毗耶離國，因為不接受剩餘食物的規矩而制定戒律。』三菩伽說：『大德梨婆多！靠近村落凈（near-village purification），真的是乾淨的嗎？』反問：『什麼叫做靠近村落凈？』回答說：『毗耶離的眾比丘，在靠近村落的地方得到食物，不接受剩餘食物的規矩而食用，說這件事是乾淨的。我問長老，這真的是乾淨的嗎？』梨婆多回答：『不乾淨。』『不乾淨會犯什麼罪？』回答：『會犯波逸提罪。』又問：『佛陀在什麼地方說這件事不應該做？』回答：『在毗耶離國，佛陀爲了不接受剩餘食物的規矩而制定戒律。』三菩伽說：『大德梨婆多！應該接受生和合凈（raw mixture purification）嗎？』反問：『什麼叫做生和合凈？』回答說：『毗耶離的眾比丘，吃完飯從座位起身，
【English Translation】 English version The great Dharma master Revata might be able to challenge me with Abhidhamma (Higher Teachings), and I might not be able to answer quickly. I should first ask Revata about the ten matters concerning the Bhikkhus (monks) of Vaisali (a city in ancient India).』 Then, with palms together, he asked: 『Is salt purification acceptable?』 Revata asked Sambuddha (a name): 『What is called salt purification?』 『Venerable Revata! The Bhikkhus of Vaisali, mix leftover salt and food scraps into clean food and eat it, saying that this is pure. I ask the Elder, is this truly pure?』 Revata replied: 『It is not pure; it should not be eaten.』 『If one eats it, what offense is committed?』 He replied: 『One commits the offense of Dukkata (wrongdoing).』 Sambuddha then asked: 『Where did the Buddha establish the precept that this should not be eaten?』 He replied: 『It is said in the Vinaya (monastic rules) concerning medicine in Savatthi (an ancient city).』 Sambuddha asked: 『Venerable Revata! Is it acceptable to accept two-finger purification?』 He asked in return: 『What is called two-finger purification?』 He replied: 『The Bhikkhus of Vaisali, after eating, rise from their seats, do not accept the rule of leftover food, and pick up food with two fingers to eat, saying that this is pure. I ask the Elder, is this truly pure?』 Revata replied: 『It is not pure.』 『What offense is committed if it is not pure?』 He replied: 『One commits the offense of Pacittiya (expiation).』 He also asked: 『Where did the Buddha establish the precept that this should not be done?』 He replied: 『In the country of Vaisali, the precept was established because of not accepting the rule of leftover food.』 Sambuddha said: 『Venerable Revata! Is near-village purification truly pure?』 He asked in return: 『What is called near-village purification?』 He replied: 『The Bhikkhus of Vaisali, obtain food near a village, do not accept the rule of leftover food, and eat it, saying that this is pure. I ask the Elder, is this truly pure?』 Revata replied: 『It is not pure.』 『What offense is committed if it is not pure?』 He replied: 『One commits the offense of Pacittiya.』 He also asked: 『Where did the Buddha say that this should not be done?』 He replied: 『In the country of Vaisali, the Buddha established the precept for not accepting the rule of leftover food.』 Sambuddha said: 『Venerable Revata! Is it acceptable to accept raw mixture purification?』 He asked in return: 『What is called raw mixture purification?』 He replied: 『The Bhikkhus of Vaisali, after eating, rise from their seats,
，不受殘食法，乳酪酥共和合而啖，言是事凈。我問長老實凈不？」答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」又問：「佛何處結戒，是事不應行？」答：「毗耶離，佛為不受殘食法結戒。」三菩伽言：「大德梨婆多！如是凈，實凈不？」梨婆多還問：「云何名如是凈？」答：「毗耶離諸比丘，內界共住處別作羯磨竟，入僧中唱言：『彼住處作羯磨，長老是事凈。』今我問是事實凈不？」答：「不凈。」「不凈得何罪？」答：「得突吉羅罪。」又問：「佛何處結戒？」答：「占波國毗尼行法中。」三菩伽言：「大德梨婆多！證知凈，實凈不？」梨婆多還問：「云何名證知凈？」答：「毗耶離諸比丘，各各住處作不如法羯磨竟，入僧中白：『我等處處作羯磨，諸僧證知。』言是事證知凈。今我問長老實凈不？」答：「不凈。」「不凈得何罪？」答：「得突吉羅罪。」又問：「佛何處結戒？」答：「占波國毗尼行法中。」三菩伽言：「大德梨婆多！貧住處凈，實凈不？」梨婆多還問：「云何貧住處凈？」答：「毗耶離諸比丘言：『我等住處貧，作酒飲。』言是貧住處凈。實凈不？」答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」又問：「佛何處結戒？」答：「支婆提國颰陀羅婆提城，為長老婆伽陀阿
【現代漢語翻譯】 現代漢語譯本：三菩伽問道：『不受殘食的規矩，以及乳酪、酥油混合在一起食用，說這是清凈的。我問長老，這真的是清凈的嗎？』 梨婆多回答：『不清凈。』 三菩伽問：『不清凈會犯什麼罪？』 梨婆多回答：『會犯波逸提罪（Pācittiya，一種輕罪）。』 三菩伽又問：『佛陀在何處制定戒律，禁止這種行為？』 梨婆多回答：『在毗耶離（Vesālī），佛陀為不受殘食的規矩制定了戒律。』 三菩伽說：『大德梨婆多（Revata）！像這樣說是清凈的，真的是清凈的嗎？』 梨婆多反問道：『什麼叫做像這樣說是清凈的？』 三菩伽回答：『毗耶離的比丘們，在各自的界限內共同居住，然後分別舉行羯磨（kamma，儀式），結束後進入僧團中宣稱：「那個住處已經舉行了羯磨，長老們，這件事是清凈的。」現在我問你，這件事真的是清凈的嗎？』 梨婆多回答：『不清凈。』 三菩伽問：『不清凈會犯什麼罪？』 梨婆多回答：『會犯突吉羅罪（Dukkata，一種輕微的過失）。』 三菩伽又問：『佛陀在何處制定戒律？』 梨婆多回答：『在占波國（Campā）的毗尼行法（Vinaya，戒律）中。』 三菩伽說：『大德梨婆多！證明知情是清凈的，真的是清凈的嗎？』 梨婆多反問道：『什麼叫做證明知情是清凈的？』 三菩伽回答：『毗耶離的比丘們，在各自的住處舉行不如法的羯磨，結束後進入僧團中稟告：「我們各處都舉行了羯磨，請僧團證明知情。」說這件事是證明知情清凈。現在我問長老，這真的是清凈的嗎？』 梨婆多回答：『不清凈。』 三菩伽問：『不清凈會犯什麼罪？』 梨婆多回答：『會犯突吉羅罪。』 三菩伽又問：『佛陀在何處制定戒律？』 梨婆多回答：『在占波國的毗尼行法中。』 三菩伽說：『大德梨婆多！貧困的住處是清凈的，真的是清凈的嗎？』 梨婆多反問道：『什麼叫做貧困的住處是清凈的？』 三菩伽回答：『毗耶離的比丘們說：「我們的住處貧困，所以釀酒飲用。」說這是貧困的住處是清凈的。真的是清凈的嗎？』 梨婆多回答：『不清凈。』 三菩伽問：『不清凈會犯什麼罪？』 梨婆多回答：『會犯波逸提罪。』 三菩伽又問：『佛陀在何處制定戒律？』 梨婆多回答：『在支婆提國（Civati）的颰陀羅婆提城（Bhaddavatī），爲了長老婆伽陀阿（Bhagadatta）...』
【English Translation】 English version: Sampogha asked: 'The rule of not accepting leftover food, and eating cheese and ghee mixed together, saying that this is pure. I ask the elder, is this really pure?' Revata answered: 'It is not pure.' Sampogha asked: 'What offense is committed if it is not pure?' Revata answered: 'The offense of Pācittiya (a minor offense) is committed.' Sampogha further asked: 'Where did the Buddha establish the precepts, prohibiting this behavior?' Revata answered: 'In Vesālī, the Buddha established the precepts for the rule of not accepting leftover food.' Sampogha said: 'Venerable Revata! Saying it is pure like this, is it really pure?' Revata asked back: 'What is called saying it is pure like this?' Sampogha answered: 'The bhikkhus (monks) in Vesālī, residing together within their respective boundaries, then separately perform kamma (ritual), and after finishing, enter the Sangha (community) and proclaim: "That dwelling place has already performed kamma, elders, this matter is pure." Now I ask you, is this matter really pure?' Revata answered: 'It is not pure.' Sampogha asked: 'What offense is committed if it is not pure?' Revata answered: 'The offense of Dukkata (a minor transgression) is committed.' Sampogha further asked: 'Where did the Buddha establish the precepts?' Revata answered: 'In the Vinaya (discipline) practices in the country of Campā.' Sampogha said: 'Venerable Revata! Proving knowledge is pure, is it really pure?' Revata asked back: 'What is called proving knowledge is pure?' Sampogha answered: 'The bhikkhus in Vesālī, perform unlawful kamma in their respective dwellings, and after finishing, enter the Sangha and report: "We have performed kamma everywhere, please let the Sangha prove knowledge." Saying this matter is proving knowledge is pure. Now I ask the elder, is this really pure?' Revata answered: 'It is not pure.' Sampogha asked: 'What offense is committed if it is not pure?' Revata answered: 'The offense of Dukkata is committed.' Sampogha further asked: 'Where did the Buddha establish the precepts?' Revata answered: 'In the Vinaya practices in the country of Campā.' Sampogha said: 'Venerable Revata! A poor dwelling place is pure, is it really pure?' Revata asked back: 'What is called a poor dwelling place is pure?' Sampogha answered: 'The bhikkhus in Vesālī say: "Our dwelling place is poor, so we brew and drink alcohol." Saying this poor dwelling place is pure. Is it really pure?' Revata answered: 'It is not pure.' Sampogha asked: 'What offense is committed if it is not pure?' Revata answered: 'The offense of Pācittiya is committed.' Sampogha further asked: 'Where did the Buddha establish the precepts?' Revata answered: 'In the city of Bhaddavatī in the country of Civati, for the elder Bhagadatta...'
羅漢結戒，不得飲酒。」三菩伽言：「大德梨婆多！行法凈，實凈不？」梨婆多答：「有行法凈，行亦凈、不行亦凈。有行法不凈，行亦不凈、不行亦不凈。」「何等行法不凈，行亦不凈、不行亦不凈？」答：「殺罪，行亦不凈、不行亦不凈。偷、邪淫、妄語、兩舌、惡口、綺語、慳貪、瞋恚、邪見，行亦不凈、不行亦不凈，是為行法不凈，行亦不凈、不行亦不凈。」「何等行法凈，行亦凈、不行亦凈？」答：「不殺、不偷、不邪淫、不妄語、兩舌、惡口、綺語、慳貪、瞋恚、邪見，是為行法凈，行亦凈、不行亦凈。」三菩伽言：「大德梨婆多！不益縷邊尼師檀凈，實凈不？」還問：「云何不益縷邊尼師檀？」答：「毗耶離諸比丘，作不益縷邊尼師檀，言是事凈。為凈不？」答：「不凈。」問：「不凈得何罪？」答：「得波逸提罪。」又問：「佛何處結戒？」答：「舍婆提國，佛為長老迦留陀夷，聽縷邊益一搩手尼師檀結戒。」三菩伽言：「大德梨婆多！金銀寶物凈，實凈不？」還問：「云何金銀寶物凈？」答：「毗耶離諸比丘，取金銀寶物，言是事凈。實凈不？」答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」「佛何處結戒？」答：「毗耶離，佛為跋難陀結戒，不得取金銀寶物。」三菩伽言：「善哉，善哉
【現代漢語翻譯】 現代漢語譯本 『阿羅漢受戒后，不得飲酒。』三菩伽（Sampoga）問：『梨婆多（Revata）大德！行法清凈，是真的清凈嗎？』梨婆多回答：『有行法是清凈的，行持是清凈的，不行持也是清凈的。有行法是不清凈的，行持是不清凈的，不行持也是不清凈的。』 『什麼行法是不清凈的，行持是不清凈的，不行持也是不清凈的？』回答：『殺生之罪，行持是不清凈的，不行持也是不清凈的。偷盜、邪淫、妄語、兩舌、惡口、綺語、慳貪、瞋恚、邪見，行持是不清凈的，不行持也是不清凈的，這就是行法不清凈，行持是不清凈的，不行持也是不清凈的。』 『什麼行法是清凈的，行持是清凈的，不行持也是清凈的？』回答：『不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不慳貪、不瞋恚、不邪見，這就是行法清凈，行持是清凈的，不行持也是清凈的。』 三菩伽問：『梨婆多大德！不增加鑲邊的尼師檀（nisidana，坐具）是清凈的，是真的清凈嗎？』梨婆多反問：『什麼是不增加鑲邊的尼師檀？』回答：『毗耶離（Vaisali）的比丘們，製作不增加鑲邊的尼師檀，說這件事是清凈的。是清凈的嗎？』回答：『不清凈。』問：『不清凈會得到什麼罪？』回答：『得到波逸提（pacittiya）罪。』 又問：『佛陀在何處制定戒律？』回答：『在舍婆提國（Savatthi），佛陀為長老迦留陀夷（Kaludayi）允許鑲邊增加一拃（zha）長的尼師檀而制定戒律。』 三菩伽問：『梨婆多大德！金銀寶物是清凈的，是真的清凈嗎？』梨婆多反問：『什麼是金銀寶物是清凈的？』回答：『毗耶離的比丘們，拿取金銀寶物，說這件事是清凈的。是真的清凈嗎？』回答：『不清凈。』『不清凈會得到什麼罪？』回答：『得到波逸提罪。』 『佛陀在何處制定戒律？』回答：『在毗耶離，佛陀為跋難陀（Bhallika）制定戒律，不得拿取金銀寶物。』三菩伽說：『善哉，善哉！』
【English Translation】 English version 『An Arhat, having taken the precepts, must not drink alcohol.』 Sampoga said: 『Venerable Revata! Is the purity of the practice of Dharma truly pure?』 Revata replied: 『There is a practice of Dharma that is pure, the practice is pure, and not practicing is also pure. There is a practice of Dharma that is impure, the practice is impure, and not practicing is also impure.』 『What practice of Dharma is impure, the practice is impure, and not practicing is also impure?』 He answered: 『The sin of killing, the practice is impure, and not practicing is also impure. Stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, stinginess, anger, and wrong views, the practice is impure, and not practicing is also impure. This is the practice of Dharma that is impure, the practice is impure, and not practicing is also impure.』 『What practice of Dharma is pure, the practice is pure, and not practicing is also pure?』 He answered: 『Not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not engaging in divisive speech, not speaking harshly, not engaging in idle chatter, not being stingy, not being angry, and not holding wrong views, this is the practice of Dharma that is pure, the practice is pure, and not practicing is also pure.』 Sampoga said: 『Venerable Revata! Is a nisidana (sitting cloth) without an added border truly pure?』 He asked in return: 『What is a nisidana without an added border?』 He answered: 『The monks of Vaisali make nisidanas without added borders, saying that this is pure. Is it pure?』 He answered: 『It is not pure.』 He asked: 『What offense is incurred by impurity?』 He answered: 『The offense of pacittiya.』 He further asked: 『Where did the Buddha establish the precepts?』 He answered: 『In Savatthi, the Buddha established the precepts for the elder Kaludayi, allowing a nisidana with a border increased by a span.』 Sampoga said: 『Venerable Revata! Are gold, silver, and precious objects pure, truly pure?』 He asked in return: 『What is it for gold, silver, and precious objects to be pure?』 He answered: 『The monks of Vaisali take gold, silver, and precious objects, saying that this is pure. Is it truly pure?』 He answered: 『It is not pure.』 『What offense is incurred by impurity?』 He answered: 『The offense of pacittiya.』 『Where did the Buddha establish the precepts?』 He answered: 『In Vaisali, the Buddha established the precepts for Bhallika, forbidding the taking of gold, silver, and precious objects.』 Sampoga said: 『Excellent, excellent!』
！大德梨婆多，善說十事。」三菩伽言：「此諸比丘當云何？」梨婆多答：「當共勤方便滅是不善法。」
爾時長老沙羅，住毗耶離國，持三藏、得三明，有名稱大阿羅漢，是長老阿難弟子，如是思惟：「我所學智，皆從和上口受誦戒，我當分別觀察客比丘、毗耶離比丘。」如是思惟已，著衣持缽入城乞食，食後向沙樹林間。入樹林已，於一樹下敷尼師檀坐，觀所誦法，知誰是？為毗耶離比丘是？為客比丘是？如是觀已，知毗耶離比丘不是、知阿槃提達嚫那婆多國諸客比丘是。是樹林中有神天，合手向沙羅言：「如是，如是！長老！是毗耶離比丘非法語，諸客比丘是法語。大德沙羅！汝欲作何等？」答：「當勤方便滅是不善法。」
毗耶離諸比丘，聞阿槃提、達嚫那婆多國諸客比丘，勤方便欲滅是事。聞已如是思惟：「我等當請何等上座為好上座故，多比丘來。上座梨婆多！我等當請。為是上座故，諸比丘當來集。」如是思惟竟，毗耶離諸比丘，著衣持缽詣薩寒若國。到已見長老梨婆多已同阿槃提、達嚫那婆多國諸比丘。見已如是思惟：「長老梨婆多已同彼。」復作是念：「諸上座弟子，我等今當軟語令請。是上座當用弟子語。」毗耶離諸比丘，到上座弟子所，與衣缽、戶鉤、革屣，與三種藥盡與竟。諸
【現代漢語翻譯】 現代漢語譯本：『大德梨婆多（Revata，人名），善於講述十事。』三菩伽（Sambuddha，人名）問：『這些比丘應當如何做？』梨婆多回答：『應當共同努力方便地滅除這些不善之法。』 當時，長老沙羅（Sāḷha，人名）住在毗耶離國（Vesālī，古印度城市名），通達三藏、獲得三明，是有名望的大阿羅漢，是長老阿難（Ānanda，佛陀十大弟子之一）的弟子。他這樣思惟：『我所學的智慧，都是從和尚（Upajjhaya，親教師）口中接受並背誦的戒律，我應當分別觀察客比丘和毗耶離比丘。』這樣思惟后，他穿好衣服，拿著缽進入城中乞食。飯後，他前往沙樹林間。進入樹林后，在一棵樹下鋪設尼師檀（Nisidana，坐具）坐下，觀察所誦的法，想知道誰是對的？是毗耶離比丘對？還是客比丘對？這樣觀察后，他知道毗耶離比丘不對，而是阿槃提（Avanti，古印度地區名）和達嚫那婆多國（Dakṣiṇāpatha，古印度地區名）的客比丘是對的。這片樹林中有一位神天，合掌向沙羅說：『正是這樣，正是這樣！長老！是毗耶離比丘說的不是法語，這些客比丘說的是法語。大德沙羅！您想做什麼？』沙羅回答：『應當共同努力方便地滅除這些不善之法。』 毗耶離的比丘們，聽說阿槃提和達嚫那婆多國的客比丘，正在努力方便地想要滅除這件事。聽到后，他們這樣思惟：『我們應當請哪位上座（Thera，資深的出家人）作為好的上座呢？這樣才能讓更多的比丘前來。上座梨婆多！我們應當請他。因為這位上座的緣故，諸位比丘將會聚集。』這樣思惟完畢，毗耶離的比丘們，穿好衣服，拿著缽前往薩寒若國（Saṅkassa，古印度城市名）。到達后，他們看到長老梨婆多已經和阿槃提、達嚫那婆多國的比丘們在一起。看到后，他們這樣思惟：『長老梨婆多已經和他們在一起了。』他們又想：『各位上座的弟子們，我們現在應當用柔和的言語來請求，讓上座聽從弟子的話。』毗耶離的比丘們，到各位上座的弟子那裡，送給他們衣服、缽、戶鉤、革屣，以及三種藥物，全部都送給了他們。
【English Translation】 English version: 『Venerable Revata (name of a person), you speak well on the ten matters.』 Sambuddha (name of a person) said, 『What should these monks do?』 Revata replied, 『They should diligently and skillfully extinguish these unwholesome dharmas together.』 At that time, the elder Sāḷha (name of a person) lived in the country of Vesālī (ancient Indian city name), possessing the Three Pitakas, having attained the Threefold Knowledge, a renowned great Arhat, and a disciple of the elder Ānanda (one of the ten major disciples of the Buddha). He thought thus: 『All the wisdom I have learned, I received and recited the precepts from the mouth of my preceptor (Upajjhaya, a senior monk who ordains a novice), I should separately observe the visiting monks and the monks of Vesālī.』 Having thought thus, he put on his robes, carried his bowl, and entered the city to beg for food. After the meal, he went to the grove of Sal trees. Having entered the grove, he spread his Nisidana (sitting cloth) under a tree and sat down, contemplating the recited Dharma, wondering who was right? Were the monks of Vesālī right? Or were the visiting monks right? Having contemplated thus, he knew that the monks of Vesālī were not right, but the visiting monks from Avanti (ancient Indian region name) and Dakṣiṇāpatha (ancient Indian region name) were right. A deity in that grove, with hands clasped, said to Sāḷha, 『So it is, so it is! Elder! The monks of Vesālī are not speaking the true Dharma, these visiting monks are speaking the true Dharma. Venerable Sāḷha! What do you intend to do?』 He replied, 『I should diligently and skillfully extinguish these unwholesome dharmas together.』 The monks of Vesālī, having heard that the visiting monks from Avanti and Dakṣiṇāpatha were diligently and skillfully trying to extinguish this matter, thought thus: 『Which Thera (senior monk) should we invite to be a good Thera? So that more monks will come. The Thera Revata! We should invite him. Because of this Thera, the monks will gather.』 Having thought thus, the monks of Vesālī, put on their robes, carried their bowls, and went to Saṅkassa (ancient Indian city name). Having arrived, they saw that the elder Revata was already with the monks from Avanti and Dakṣiṇāpatha. Having seen this, they thought thus: 『The elder Revata is already with them.』 They further thought: 『The disciples of the various Theras, we should now use gentle words to request, so that the Thera will listen to the words of his disciples.』 The monks of Vesālī, went to the disciples of the various Theras, and gave them robes, bowls, door hooks, leather sandals, and all three kinds of medicine, giving them everything.
上座弟子即覺問：「是上座供養，何以故與我？」毗耶離諸比丘答：「當語汝師：『毗耶離比丘，是有法語。阿槃提、達嚫那婆多國諸比丘，不是法語。一切諸佛皆出東方，長老上座莫與毗耶離中國比丘斗諍。』」諸上座弟子答：「此是小事，我經營之，汝等當受我恩。」諸弟子即到上座梨婆多所言：「阿槃提、達嚫那婆多國諸比丘，非法非善言。一切諸佛皆出東方，長老上座莫與毗耶離中國比丘斗諍。」梨婆多語弟子：「汝愚癡人！我自知見毗耶離諸比丘非法非善，阿槃提、達嚫那婆多國諸比丘，實是法是善語。汝愚癡人！云何教我非法、非善、非佛語？汝去莫來，我乃至死不用見汝。」是時長老梨婆多語三菩伽：「此事是間可滅。或有不知人言：『此事不可是間滅，本從何處出，應還至本處滅。』」
爾時長老梨婆多、三菩伽，及阿槃提、達嚫那婆多國諸比丘，隨意多少，往薩寒若國。持衣缽向毗耶離國，次第行到毗耶離。毗耶離國比丘，亦持衣缽向毗耶離城，次第行到。是時長老薩婆伽羅婆梨婆羅上座，住毗耶離，持三藏、得三明，有名稱大阿羅漢，好行空三昧，是長老阿難弟子。長老梨婆多，到薩婆伽羅波梨婆羅上座所。是上座遙見梨婆多來，歡喜問訊：「長老具醯！善來具醯！久不相見具醯！」到已
【現代漢語翻譯】 現代漢語譯本 上座弟子即覺問道：『這是供養上座的，為什麼給我？』毗耶離（Vaisali）的比丘回答說：『你應該告訴你的老師：『毗耶離的比丘，說的是符合佛法的語言。阿槃提（Avanti）、達嚫那婆多（Daksinapatha）國的比丘，說的不是符合佛法的語言。一切諸佛都出于東方，長老上座不要與毗耶離中國的比丘爭鬥。』』諸上座弟子回答說：『這是小事，我來處理，你們應當接受我的恩惠。』諸弟子就到上座梨婆多（Revata）那裡說：『阿槃提、達嚫那婆多國的比丘，說的是不符合佛法、不善良的話。一切諸佛都出于東方，長老上座不要與毗耶離中國的比丘爭鬥。』梨婆多對弟子說：『你們這些愚癡的人！我親自知道毗耶離的比丘說的是不符合佛法、不善良的話，阿槃提、達嚫那婆多國的比丘，說的確實是符合佛法、善良的話。你們這些愚癡的人！怎麼教我說不符合佛法、不善良、不符合佛陀教誨的話？你們走吧，不要再來，我寧願死也不想見到你們。』這時長老梨婆多對三菩伽（Sambuddha）說：『這件事是可以平息的。或許有不知道的人會說：『這件事不可能平息，本來從哪裡出來的，應該回到原來的地方平息。』』 這時長老梨婆多、三菩伽，以及阿槃提、達嚫那婆多國的比丘，隨意多少，前往薩寒若（Saketa）國。拿著衣缽前往毗耶離國，依次到達毗耶離。毗耶離國的比丘，也拿著衣缽前往毗耶離城，依次到達。這時長老薩婆伽羅婆梨婆羅（Sarvagarabharaparivara）上座，住在毗耶離，持有三藏（Tripitaka）、證得三明（Trividya），是有名的大阿羅漢，喜歡修習空三昧（Sunyata-samadhi），是長老阿難（Ananda）的弟子。長老梨婆多，到達薩婆伽羅波梨婆羅上座那裡。這位上座遠遠地看見梨婆多來，歡喜地問候：『長老具醯（Guhi），歡迎具醯！很久沒見到具醯了！』到達后
【English Translation】 English version The senior disciple Jue asked: 'This is an offering for the senior monk, why is it given to me?' The Bhikkhus of Vaisali (毗耶離) replied: 'You should tell your teacher: 'The Bhikkhus of Vaisali speak in accordance with the Dharma. The Bhikkhus of Avanti (阿槃提) and Daksinapatha (達嚫那婆多) do not speak in accordance with the Dharma. All Buddhas come from the East, the senior elder should not quarrel with the Bhikkhus of Vaisali in China.'' The senior disciples replied: 'This is a small matter, I will handle it, you should accept my kindness.' The disciples then went to the senior monk Revata (梨婆多) and said: 'The Bhikkhus of Avanti and Daksinapatha speak words that are not in accordance with the Dharma and are not good. All Buddhas come from the East, the senior elder should not quarrel with the Bhikkhus of Vaisali in China.' Revata said to his disciples: 'You foolish people! I myself know that the Bhikkhus of Vaisali speak words that are not in accordance with the Dharma and are not good, while the Bhikkhus of Avanti and Daksinapatha speak words that are truly in accordance with the Dharma and are good. You foolish people! How can you teach me to speak words that are not in accordance with the Dharma, are not good, and are not in accordance with the Buddha's teachings? Go away and do not come back, I would rather die than see you.' At this time, the elder Revata said to Sambuddha (三菩伽): 'This matter can be resolved. Perhaps some ignorant people will say: 'This matter cannot be resolved, it originated from somewhere, it should return to its origin to be resolved.'' At this time, the elder Revata, Sambuddha, and the Bhikkhus of Avanti and Daksinapatha, as many as they wished, went to Saketa (薩寒若). Carrying their robes and bowls, they went to Vaisali, arriving there in due course. The Bhikkhus of Vaisali also carried their robes and bowls to the city of Vaisali, arriving there in due course. At this time, the senior elder Sarvagarabharaparivara (薩婆伽羅婆梨婆羅) resided in Vaisali, possessing the Tripitaka (三藏), having attained the Trividya (三明), being a renowned great Arhat, and fond of practicing Sunyata-samadhi (空三昧), he was a disciple of the elder Ananda (阿難). The elder Revata arrived at the place of the senior elder Sarvagarabharaparivara. This senior elder saw Revata coming from afar and greeted him with joy: 'Elder Guhi (具醯)! Welcome Guhi! It has been a long time since I saw Guhi!' After arriving
共坐。諸上座有如是法，若客比丘來，共一處宿，告給事：「汝為客比丘敷臥具。」給事如是思惟：「上座如是約敕我與客比丘敷床臥具，上座必與客比丘一房宿。」給事受敕已即向上座房，與客比丘敷床臥具。弟子受敕與客比丘敷床臥具竟，還白上座言：「與客比丘敷床臥具已，上座自知時。」上座即從座起，向房舍自坐處，敷尼師壇結加趺坐。長老梨婆多亦向上座房，入已頭面禮上座足，臥具上敷尼師壇，結加趺坐。薩婆伽羅婆梨婆羅上座，如是思惟：「長老梨婆多！客來道路疲極，客比丘未臥，我不應先臥，客比丘臥竟我乃應臥。」長老梨婆多亦思惟：「今僧中第一上座未臥，我不應先臥，上座臥竟爾乃我臥。」是夜二人俱坐禪。后夜長老第一上座問長老梨婆多：「汝何以不臥？」答：「我如是思惟：『長老是僧中第一上座未臥，我不應先臥，上座臥竟爾乃我臥。』」上座問梨婆多：「是夜心入何等三昧？」答：「我多行慈三昧。」上座言：「汝長老具醯！此是小三昧行，汝夜行小三昧行。」梨婆多答：「此實小三昧行，我阿羅漢一切漏盡，是行長夜喜念。以是故，常行是三昧行。」問：「上座何以不臥？」上座答：「我亦思惟，汝道路行極未臥，我不應先臥，汝臥竟我乃應臥。」問：「上座是夜入何等三昧？
【現代漢語翻譯】 現代漢語譯本： 大家一起坐下。各位上座有這樣的規矩，如果有客比丘來，一起在一個地方住宿，（上座）會告訴侍者：『你為客比丘鋪設臥具。』侍者這樣想：『上座這樣吩咐我為客比丘鋪床和臥具，上座必定會和客比丘在一個房間住宿。』侍者接受命令后，就到上座的房間，為客比丘鋪設床和臥具。弟子接受命令為客比丘鋪設床和臥具完畢后，回來稟告上座說：『已經為客比丘鋪設好床和臥具了，上座自己知道時間。』上座就從座位上起來，到自己的房舍坐的地方，鋪上尼師壇（坐具），結跏趺坐。長老Līvata（離婆多）也到上座的房間，進入後頭面頂禮上座的腳，在臥具上鋪上尼師壇，結跏趺坐。薩婆伽羅婆梨婆羅上座這樣想：『長老Līvata（離婆多）是客人，來時道路疲憊，客比丘還沒睡，我不應該先睡，客比丘睡了之後我才應該睡。』長老Līvata（離婆多）也想：『現在僧團中第一上座還沒睡，我不應該先睡，上座睡了之後我才睡。』這天晚上，兩人都坐禪。後半夜，長老第一上座問長老Līvata（離婆多）：『你為什麼不睡？』回答說：『我這樣想：長老是僧團中第一上座還沒睡，我不應該先睡，上座睡了之後我才睡。』上座問Līvata（離婆多）：『這夜心裡進入了什麼三昧？』回答說：『我多修行慈三昧。』上座說：『你長老具醯！這是小的三昧修行，你夜裡修行小的三昧修行。』Līvata（離婆多）回答說：『這確實是小的三昧修行，我阿羅漢（已證阿羅漢果位的人）一切煩惱都已斷盡，這是長夜歡喜的念頭。因為這個緣故，常常修行這個三昧修行。』（Līvata（離婆多））問：『上座為什麼不睡？』上座回答說：『我也想，你道路行走疲憊還沒睡，我不應該先睡，你睡了之後我才應該睡。』（Līvata（離婆多））問：『上座這夜進入了什麼三昧？』 English version: They sat down together. The senior monks had this custom: if a guest Bhikkhu (monk) arrived and stayed in the same place, they would tell the attendant: 'You should prepare bedding for the guest Bhikkhu.' The attendant would think: 'The senior monk instructed me to prepare a bed and bedding for the guest Bhikkhu, so the senior monk must be staying in the same room as the guest Bhikkhu.' Having received the order, the attendant would go to the senior monk's room and prepare the bed and bedding for the guest Bhikkhu. After the disciple had prepared the bed and bedding for the guest Bhikkhu, he would return and report to the senior monk, saying: 'The bed and bedding have been prepared for the guest Bhikkhu, the senior monk knows when to use it.' The senior monk would then rise from his seat and go to his dwelling place, spread out his Niśīdana (sitting cloth), and sit in the lotus position. Elder Līvata (Līvata) also went to the senior monk's room, entered, and prostrated himself at the senior monk's feet, spread out his Niśīdana on the bedding, and sat in the lotus position. The senior monk Sarvagarabhavarībharā thought: 'Elder Līvata (Līvata) is a guest and is tired from the journey. Since the guest Bhikkhu has not yet slept, I should not sleep first. I should sleep after the guest Bhikkhu has slept.' Elder Līvata (Līvata) also thought: 'Since the most senior monk in the Sangha (monastic community) has not yet slept, I should not sleep first. I should sleep after the senior monk has slept.' That night, both of them meditated. In the later part of the night, the most senior monk asked Elder Līvata (Līvata): 'Why are you not sleeping?' He replied: 'I thought: The most senior monk in the Sangha has not yet slept, so I should not sleep first. I should sleep after the senior monk has slept.' The senior monk asked Līvata (Līvata): 'What Samadhi (meditative state) did your mind enter this night?' He replied: 'I practiced mostly loving-kindness Samadhi.' The senior monk said: 'You, Elder Guhi! This is a small Samadhi practice. You practiced a small Samadhi practice this night.' Līvata (Līvata) replied: 'This is indeed a small Samadhi practice, but I, an Arhat (one who has attained enlightenment), have exhausted all defilements, and this practice is a joyful thought for a long night. Therefore, I often practice this Samadhi.' (Līvata (Līvata)) asked: 'Why are you not sleeping, senior monk?' The senior monk replied: 'I also thought that you were tired from the journey and had not yet slept, so I should not sleep first. I should sleep after you have slept.' (Līvata (Līvata)) asked: 'What Samadhi did the senior monk enter this night?'
【English Translation】 English version: They sat down together. The senior monks had this custom: if a guest Bhikkhu (monk) arrived and stayed in the same place, they would tell the attendant: 'You should prepare bedding for the guest Bhikkhu.' The attendant would think: 'The senior monk instructed me to prepare a bed and bedding for the guest Bhikkhu, so the senior monk must be staying in the same room as the guest Bhikkhu.' Having received the order, the attendant would go to the senior monk's room and prepare the bed and bedding for the guest Bhikkhu. After the disciple had prepared the bed and bedding for the guest Bhikkhu, he would return and report to the senior monk, saying: 'The bed and bedding have been prepared for the guest Bhikkhu, the senior monk knows when to use it.' The senior monk would then rise from his seat and go to his dwelling place, spread out his Niśīdana (sitting cloth), and sit in the lotus position. Elder Līvata (Līvata) also went to the senior monk's room, entered, and prostrated himself at the senior monk's feet, spread out his Niśīdana on the bedding, and sat in the lotus position. The senior monk Sarvagarabhavarībharā thought: 'Elder Līvata (Līvata) is a guest and is tired from the journey. Since the guest Bhikkhu has not yet slept, I should not sleep first. I should sleep after the guest Bhikkhu has slept.' Elder Līvata (Līvata) also thought: 'Since the most senior monk in the Sangha (monastic community) has not yet slept, I should not sleep first. I should sleep after the senior monk has slept.' That night, both of them meditated. In the later part of the night, the most senior monk asked Elder Līvata (Līvata): 'Why are you not sleeping?' He replied: 'I thought: The most senior monk in the Sangha has not yet slept, so I should not sleep first. I should sleep after the senior monk has slept.' The senior monk asked Līvata (Līvata): 'What Samadhi (meditative state) did your mind enter this night?' He replied: 'I practiced mostly loving-kindness Samadhi.' The senior monk said: 'You, Elder Guhi! This is a small Samadhi practice. You practiced a small Samadhi practice this night.' Līvata (Līvata) replied: 'This is indeed a small Samadhi practice, but I, an Arhat (one who has attained enlightenment), have exhausted all defilements, and this practice is a joyful thought for a long night. Therefore, I often practice this Samadhi.' (Līvata (Līvata)) asked: 'Why are you not sleeping, senior monk?' The senior monk replied: 'I also thought that you were tired from the journey and had not yet slept, so I should not sleep first. I should sleep after you have slept.' (Līvata (Līvata)) asked: 'What Samadhi did the senior monk enter this night?'
」上座答：「多行空三昧。」梨婆多言：「此是上三昧行，汝夜行上三昧行。」上座答：「此實上三昧行，我阿羅漢一切漏盡，是行長夜喜念。以是故，常行是三昧。」是二善人，俱得阿羅漢道出所行法。長老三菩伽，是夜過已向第一上座，頭面禮足一面坐。上座問三菩伽：「汝三菩伽，是事云何欲滅？」答：「長老一切僧中上座，當知是事云何滅？」「汝三菩伽，今日食後集一切僧。」三菩伽受上坐語竟，食時著衣持缽入毗耶離城乞食，食后一處集僧。是時毗耶離國少一比丘，不滿七百集會，為滅是非法、非善、非佛語惡事滅故。
是時有長老，名級阇蘇彌羅，在婆羅梨弗國住，持三藏、得三明，有名稱大阿羅漢，喜用天眼，是長老阿難弟子。以天眼遙見少一比丘，不滿七百在毗耶離國集，為滅非法、非善、非佛語惡事故。即入三昧，如力士屈伸臂頃，于婆羅梨弗國沒，毗耶離國僧住處門下出住。是級阇蘇彌羅出三昧，說偈索開門：
「婆羅梨弗國， 諸舊比丘中， 持律多聞人， 已斷諸狐疑， 今從彼間來， 在此門下立。 婆羅梨弗國， 諸舊比丘中， 持律多聞人， 調御六情根， 今從彼間來， 在此門下立。 婆羅梨弗國， 諸舊比丘中， 持律多聞人， 級
【現代漢語翻譯】 現代漢語譯本 上座回答說：『我經常修習空三昧（Śūnyatā-samādhi，一種冥想狀態，專注于空的本質）。』 梨婆多（Revata，一位尊者）說：『這是上等的三昧行，你夜間也修習上等的三昧行。』 上座回答說：『這確實是上等的三昧行，我作為阿羅漢（Arhat，已證悟的聖人），一切煩惱都已斷盡，這種修行能帶來長久的喜悅和正念。因此，我經常修習這種三昧。』 這兩位善人都證得了阿羅漢道，超越了他們所修行的法。長老三菩伽（Saṃbhoga，一位長老的名字），那天晚上過後，來到第一上座面前，頂禮他的雙足，在一旁坐下。上座問三菩伽：『你，三菩伽，想要息滅什麼事情？』 回答說：『長老，僧團中的所有上座都應當知道這件事如何息滅。』 『你，三菩伽，今天齋飯後召集所有僧眾。』 三菩伽接受了上座的指示后，到了吃飯的時候，穿上僧衣，拿著缽，進入毗耶離城（Vaiśālī，古印度城市名）乞食，飯後在一個地方召集了僧眾。當時，毗耶離國缺少一位比丘，不足七百人，爲了息滅這種非法、非善、非佛語的惡事。 當時有一位長老，名叫級阇蘇彌羅（Kujjasobhita，一位長老的名字），住在婆羅梨弗國（Pāṭaliputra，古印度城市名），通達三藏（Tripiṭaka，佛教經典），證得三明（Trividya，三種智慧），享有盛名的大阿羅漢，喜歡使用天眼（Divyacakṣus，一種超自然視覺能力），是長老阿難（Ānanda，佛陀的侍者）的弟子。他用天眼遙遠地看到缺少一位比丘，不足七百人在毗耶離國集會，爲了息滅非法、非善、非佛語的惡事。於是立即進入三昧，就像力士屈伸手臂一樣迅速，在婆羅梨弗國消失，出現在毗耶離國僧眾居住處的門下。這位級阇蘇彌羅出定后，說了偈語請求開門： 『在婆羅梨弗國， 那些年長的比丘中， 持戒律、博學多聞的人， 已經斷除了各種狐疑， 現在我從那裡來， 站立在這門下。 在婆羅梨弗國， 那些年長的比丘中， 持戒律、博學多聞的人， 調伏了六根， 現在我從那裡來， 站立在這門下。 在婆羅梨弗國， 那些年長的比丘中， 級』
【English Translation】 English version The senior monk replied, 『I frequently practice the Śūnyatā-samādhi (emptiness concentration).』 Revata (a venerable monk) said, 『This is a superior samādhi practice, and you practice this superior samādhi even at night.』 The senior monk replied, 『This is indeed a superior samādhi practice. As an Arhat (a perfected being), I have exhausted all defilements, and this practice brings lasting joy and mindfulness. Therefore, I constantly practice this samādhi.』 These two virtuous individuals both attained the path of Arhatship, transcending the practices they were engaged in. The elder Saṃbhoga (a monk's name), after that night, went to the first senior monk, bowed his head to his feet, and sat to one side. The senior monk asked Saṃbhoga, 『You, Saṃbhoga, what matter do you wish to extinguish?』 He replied, 『Venerable one, all the senior monks in the Saṅgha (monastic community) should know how this matter can be extinguished.』 『You, Saṃbhoga, gather all the monks after the meal today.』 After Saṃbhoga received the senior monk's instructions, at mealtime, he put on his robes, carried his bowl, and entered the city of Vaiśālī (an ancient Indian city) to beg for food. After the meal, he gathered the monks in one place. At that time, the country of Vaiśālī was short one bhikkhu (monk), lacking the full seven hundred, in order to extinguish this unlawful, unwholesome, and non-Buddha-word evil matter. At that time, there was an elder named Kujjasobhita (a monk's name), residing in the country of Pāṭaliputra (an ancient Indian city), versed in the Tripiṭaka (the Buddhist scriptures), having attained the Trividya (threefold knowledge), a renowned great Arhat, who delighted in using the Divyacakṣus (divine eye), and was a disciple of the elder Ānanda (Buddha's attendant). With his divine eye, he remotely saw that one bhikkhu was missing, lacking the full seven hundred gathered in the country of Vaiśālī, in order to extinguish the unlawful, unwholesome, and non-Buddha-word evil matter. Immediately, he entered samādhi, as quickly as a strong man extends or retracts his arm, disappearing from the country of Pāṭaliputra and appearing at the gate of the monastery where the monks of Vaiśālī were staying. This Kujjasobhita, emerging from samādhi, spoke a verse requesting the opening of the gate: 『In the country of Pāṭaliputra, Among the elder bhikkhus, Those who uphold the Vinaya (monastic discipline), learned and wise, Have already cut off all doubts, Now I come from that place, Standing beneath this gate. In the country of Pāṭaliputra, Among the elder bhikkhus, Those who uphold the Vinaya, learned and wise, Have tamed the six senses, Now I come from that place, Standing beneath this gate. In the country of Pāṭaliputra, Among the elder bhikkhus, Kuj』
阇蘇彌羅， 今從彼間來， 在此門下立。」
十誦律卷第六十 大正藏第 23 冊 No. 1435 十誦律
十誦律卷第六十一(善誦毗尼序卷中)
東晉罽賓三藏卑摩羅叉續譯七百比丘集滅惡法品第二之餘
長老級阇蘇彌羅來，滿七百僧。蘇彌羅入僧中已，是時長老三菩伽，如是思惟：「我等若在僧中滅是惡事，或有不智比丘言：『是事不應如是滅，是事應如是滅。』我今當僧中作羯磨，一切僧當聽滅是事。」長老三菩伽僧中唱：「大德僧聽！我等僧中滅是惡事，若有不智比丘言：『是事不應如是滅，是事應如是滅。』我今當僧中作羯磨，一切僧當忍聽滅是事。如是白。」是時三菩伽，僧中唱四比丘名字：阿盤提、達嚫那、婆多國四客比丘，東方四舊比丘。何等阿盤提、達嚫那、婆多國四客比丘：一、薩婆伽羅婆梨婆羅上座；二、沙羅；三、耶輸陀；四、級阇蘇彌羅，是為四客比丘。何等東方四舊比丘：一、上座梨婆多；二、長老三菩伽；三、修摩那；四、薩波摩伽羅摩。是為東方四舊比丘。長老三菩伽僧中唱：「大德僧聽！我唱是八人名字，阿盤提、達嚫那、婆多四客比丘，東方四舊比丘。若僧時到僧忍聽，是八人作烏回鳩羅，為斷滅僧中惡事故。如是白。」是時長老阿
【現代漢語翻譯】 現代漢語譯本 『阇蘇彌羅（Jia Su Mi Luo，人名），現在從那邊過來，站在這門下。』
《十誦律》卷第六十 大正藏第23冊 No. 1435 《十誦律》
《十誦律》卷第六十一（善誦毗尼序卷中）
東晉罽賓三藏卑摩羅叉（Pi Mo Luo Cha，譯者名）續譯《七百比丘集滅惡法品》第二之餘
長老級阇蘇彌羅（Jia Su Mi Luo，人名）到來，滿七百僧眾。蘇彌羅（Su Mi Luo，人名）進入僧眾后，當時長老三菩伽（San Pu Qie，人名）這樣思惟：『我們如果在這僧眾中滅除這些惡事，或許有不聰明的比丘會說：「這件事不應該這樣滅除，這件事應該那樣滅除。」我現在應當在僧眾中作羯磨（Jiemo，佛教儀式），一切僧眾都應當聽從滅除這件事。』長老三菩伽（San Pu Qie，人名）在僧眾中宣告：『大德僧眾請聽！我們要在僧眾中滅除這些惡事，如果有沒有智慧的比丘說：「這件事不應該這樣滅除，這件事應該那樣滅除。」我現在應當在僧眾中作羯磨（Jiemo，佛教儀式），一切僧眾都應當忍耐聽從滅除這件事。』這樣稟告。 當時三菩伽（San Pu Qie，人名）在僧眾中唱出四位比丘的名字：阿盤提（A Pan Ti，地名）、達嚫那（Da Qin Na，地名）、婆多國（Po Duo Guo，地名）的四位客比丘，東方的四位舊比丘。哪些是阿盤提（A Pan Ti，地名）、達嚫那（Da Qin Na，地名）、婆多國（Po Duo Guo，地名）的四位客比丘：一、薩婆伽羅婆梨婆羅（Sa Po Qie Luo Po Li Po Luo，人名）上座；二、沙羅（Sha Luo，人名）；三、耶輸陀（Ye Shu Tuo，人名）；四、級阇蘇彌羅（Ji Jia Su Mi Luo，人名），這四位是客比丘。哪些是東方四位舊比丘：一、上座梨婆多（Li Po Duo，人名）；二、長老三菩伽（San Pu Qie，人名）；三、修摩那（Xiu Mo Na，人名）；四、薩波摩伽羅摩（Sa Po Mo Qie Luo Mo，人名）。這四位是東方舊比丘。長老三菩伽（San Pu Qie，人名）在僧眾中宣告：『大德僧眾請聽！我唱出這八個人的名字，阿盤提（A Pan Ti，地名）、達嚫那（Da Qin Na，地名）、婆多（Po Duo，地名）四位客比丘，東方四位舊比丘。如果僧眾時機已到，僧眾忍耐聽從，這八個人作烏回鳩羅（Wu Hui Jiu Luo，意義不明），爲了斷滅僧眾中的惡事。』這樣稟告。當時長老阿
【English Translation】 English version 『Jia Su Mi Luo (name of a person), now comes from over there, standing under this gate.』
《Ten Recitation Vinaya》 Volume 60 Taisho Tripitaka Volume 23 No. 1435 《Ten Recitation Vinaya》
《Ten Recitation Vinaya》 Volume 61 (Middle Volume of Preface to Skillful Recitation of Vinaya)
Continued translation by Tripiṭaka Pi Mo Luo Cha (name of translator) from Kipin (region name) of Eastern Jin Dynasty, remaining part of the second chapter of 《Collection of Seven Hundred Bhikshus Eliminating Evil Dharmas》
Elder Ji Jia Su Mi Luo (name of a person) arrived, filling seven hundred Sangha members. After Su Mi Luo (name of a person) entered the Sangha, Elder San Pu Qie (name of a person) thought like this: 『If we eliminate these evil things in this Sangha, perhaps some unwise Bhikshus will say: 「This matter should not be eliminated like this, this matter should be eliminated like that.」 Now I should perform Karma (Buddhist ritual) in the Sangha, and all Sangha members should listen to the elimination of this matter.』 Elder San Pu Qie (name of a person) announced in the Sangha: 『Virtuous Sangha, please listen! We are going to eliminate these evil things in the Sangha, if any unwise Bhikshu says: 「This matter should not be eliminated like this, this matter should be eliminated like that.」 Now I should perform Karma (Buddhist ritual) in the Sangha, and all Sangha members should patiently listen to the elimination of this matter.』 Thus reported. At that time, San Pu Qie (name of a person) chanted the names of four Bhikshus in the Sangha: four guest Bhikshus from A Pan Ti (place name), Da Qin Na (place name), and Po Duo Guo (place name), and four old Bhikshus from the East. Who are the four guest Bhikshus from A Pan Ti (place name), Da Qin Na (place name), and Po Duo Guo (place name): One, Elder Sa Po Qie Luo Po Li Po Luo (name of a person); Two, Sha Luo (name of a person); Three, Ye Shu Tuo (name of a person); Four, Ji Jia Su Mi Luo (name of a person), these four are guest Bhikshus. Who are the four old Bhikshus from the East: One, Elder Li Po Duo (name of a person); Two, Elder San Pu Qie (name of a person); Three, Xiu Mo Na (name of a person); Four, Sa Po Mo Qie Luo Mo (name of a person). These four are old Bhikshus from the East. Elder San Pu Qie (name of a person) announced in the Sangha: 『Virtuous Sangha, please listen! I chant the names of these eight people, four guest Bhikshus from A Pan Ti (place name), Da Qin Na (place name), and Po Duo (place name), and four old Bhikshus from the East. If the time is right for the Sangha, the Sangha patiently listens, these eight people perform Wu Hui Jiu Luo (meaning unknown), in order to eliminate the evil things in the Sangha.』 Thus reported. At that time, Elder A
嗜多受戒五歲，善誦持毗尼藏，在僧中。長老三菩伽如是思惟：「是阿嗜多比丘受戒五歲，善誦持毗尼藏，在此間僧中。若我等令阿嗜多比丘依上座烏回鳩羅，滅僧中惡事，諸上座或能不喜。我等使阿嗜多依受上座作烏回鳩羅，沙樹林中為諸上座作敷坐具人。」三菩伽如是思惟竟，僧中唱：「大德僧聽！是阿嗜多比丘受戒五歲，善誦持毗尼藏，學持《阿含》。若僧時到僧忍聽，是阿嗜多比丘依受諸上座作烏回鳩羅，沙樹林中作敷坐具人。如是白。」如是白二羯磨。「僧聽阿嗜多比丘依上座作烏回鳩羅，沙樹林中與上座敷坐具竟，僧忍，默然故，是事如是持！」是時阿嗜多比丘，從座起至樹林中，與諸上座比丘敷坐具已，還到集僧中白諸上座：「大德上座！我已於樹林中敷坐具竟，上座自知時。」諸上座從座起，向樹林中敷坐具處，自敷尼師檀結加趺坐。
長老三菩伽，從座起偏袒右臂，合手向上座薩婆伽羅婆梨婆羅如是言：「大德上座！鹽凈，實凈不？」上座還問：「云何名鹽凈？」三菩伽言：「毗耶離諸比丘，鹽共宿著凈食中啖，言是事凈。實凈不？」上座答：「不凈！」「不凈得何罪？」答：「得突吉羅罪。」三菩伽問：「佛何處結戒？」上座答：「舍婆提國毗尼藥法中。」三菩伽問薩婆伽羅婆梨婆羅上座
【現代漢語翻譯】 現代漢語譯本 阿嗜多（Ādita，人名）受戒五年，擅長背誦和持守《毗尼藏》（Vinaya-pitaka，戒律），在僧團中。長老三菩伽（Saṃbhoga，人名）這樣思忖：『這位阿嗜多比丘受戒五年，擅長背誦和持守《毗尼藏》，就在這個僧團中。如果我們讓阿嗜多比丘依仗上座烏回鳩羅（Udai-Kālūra，人名），來平息僧團中的惡事，各位上座或許會不高興。我們不如讓阿嗜多依仗各位上座，擔任烏回鳩羅，在沙樹林中為各位上座鋪設坐具。』三菩伽這樣思忖完畢，在僧團中宣佈：『各位大德僧眾請聽！這位阿嗜多比丘受戒五年，擅長背誦和持守《毗尼藏》，學習和持誦《阿含經》（Āgama）。如果僧團認為時機已到，僧團同意，就讓阿嗜多比丘依仗各位上座，擔任烏回鳩羅，在沙樹林中為各位上座鋪設坐具。就這樣稟告。』這樣稟告兩次羯磨（karma，儀式）。『僧團聽著，阿嗜多比丘依仗各位上座擔任烏回鳩羅，在沙樹林中為各位上座鋪設坐具完畢，僧團同意，因為大家默然不語，此事就這樣決定！』這時，阿嗜多比丘從座位起身，前往樹林中，為各位上座比丘鋪設好坐具后，回到僧團集會處，稟告各位上座：『各位大德上座！我已經在樹林中鋪設好坐具，請各位上座自行決定時間。』各位上座從座位起身，前往樹林中鋪設坐具的地方，各自鋪設尼師檀（nisīdana，坐墊），結跏趺坐。 長老三菩伽，從座位起身，袒露右臂，合掌向上座薩婆伽羅婆梨婆羅（Sarvagarabhavāribhāra，人名）這樣說道：『大德上座！鹽是清凈的，確實清凈嗎？』上座反問：『什麼叫做鹽清凈？』三菩伽說：『毗耶離（Vaisali，地名）的各位比丘，將鹽與食物一起過夜，然後在清凈的食物中食用，說這件事是清凈的。確實清凈嗎？』上座回答：『不清凈！』『不清凈會犯什麼罪？』回答：『會犯突吉羅罪（dukkata，輕罪）。』三菩伽問：『佛陀在什麼地方制定這條戒律？』上座回答：『在舍婆提國（Śrāvastī，地名）的毗尼藥法（Vinaya-bhesaja，戒律）中。』三菩伽問薩婆伽羅婆梨婆羅上座。
【English Translation】 English version Ādita (Ādita, a personal name), having been ordained for five years, was skilled in reciting and upholding the Vinaya-pitaka (Vinaya-pitaka, the collection of monastic rules), and was in the Sangha. The elder Saṃbhoga (Saṃbhoga, a personal name) thought thus: 'This Bhikkhu Ādita, having been ordained for five years, is skilled in reciting and upholding the Vinaya-pitaka, and is in this Sangha. If we were to have Bhikkhu Ādita rely on the elder Udai-Kālūra (Udai-Kālūra, a personal name) to quell the evil matters in the Sangha, the elders might not be pleased. Let us have Ādita rely on the elders, acting as Udai-Kālūra, laying out the seating for the elders in the Sandalwood Tree Grove.' Having thought thus, Saṃbhoga announced in the Sangha: 'Venerable Sangha, please listen! This Bhikkhu Ādita, having been ordained for five years, is skilled in reciting and upholding the Vinaya-pitaka, and studies and upholds the Āgama (Āgama). If the Sangha deems it the right time, and the Sangha agrees, let Bhikkhu Ādita rely on the elders, acting as Udai-Kālūra, laying out the seating for the elders in the Sandalwood Tree Grove. Let it be announced thus.' Thus, the announcement was made twice in the karma (karma, ritual). 'The Sangha listens, Bhikkhu Ādita, relying on the elders, acting as Udai-Kālūra, having laid out the seating for the elders in the Sandalwood Tree Grove, the Sangha agrees, because they are silent, let this matter be thus upheld!' At that time, Bhikkhu Ādita rose from his seat, went to the grove, and after laying out the seating for the elder Bhikkhus, returned to the Sangha assembly and announced to the elders: 'Venerable elders! I have already laid out the seating in the grove, may the elders know the time themselves.' The elders rose from their seats, went to the place where the seating was laid out in the grove, each laid out their nisīdana (nisīdana, sitting cloth), and sat cross-legged. The elder Saṃbhoga, rose from his seat, bared his right arm, and with palms joined, said to the elder Sarvagarabhavāribhāra (Sarvagarabhavāribhāra, a personal name): 'Venerable elder! Is salt pure, truly pure?' The elder asked in return: 'What is meant by salt being pure?' Saṃbhoga said: 'The Bhikkhus of Vaisali (Vaisali, a place name), keep salt overnight with food, and then eat it in pure food, saying that this matter is pure. Is it truly pure?' The elder replied: 'It is not pure!' 'What offense is incurred by it being impure?' He replied: 'The offense of dukkata (dukkata, a minor offense) is incurred.' Saṃbhoga asked: 'Where did the Buddha establish this precept?' The elder replied: 'In Śrāvastī (Śrāvastī, a place name), in the Vinaya-bhesaja (Vinaya-bhesaja, the collection of monastic rules).' Saṃbhoga asked the elder Sarvagarabhavāribhāra.
竟，次問上座沙羅、上座耶輸陀、級阇蘇彌羅、梨婆多、修摩那、婆棄伽彌，問一切上座，乃至問阿嗜多：「汝亦如是知，如上座答不？」阿嗜多答：「我亦如是知，如上座答。」阿嗜多亦問三菩伽：「長老亦如是知，如上座答不？」三菩伽答：「我亦如是知，如上座答。」是時長老三菩伽僧中唱：「大德僧聽！今僧以滅十事中第一事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。是非法、非善、非佛教，如是不凈。」作是語竟行一籌，為滅一惡事故。
三菩伽問上座薩婆伽羅婆梨：「婆羅大德！二指凈，實凈不？」上座還問：「云何名二指凈？」答：「毗耶離諸比丘，食竟從座起，不受殘食法，兩指抄飯食啖，言是事凈。實凈不？」上座答：「不凈！」「不凈得何罪？」上座答：「得波逸提罪。」問：「佛何處結戒？」答：「毗耶離國為不受殘食法結戒。」三菩伽問薩婆伽羅波梨婆羅竟，次問上座沙羅、耶輸陀、級阇蘇彌羅、梨婆多、修摩那、婆棄伽彌，問一切上座，乃至問阿嗜多：「汝亦如是知，如上座答不？」阿嗜多答言：「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」是
【現代漢語翻譯】 現代漢語譯本： 然後，三菩伽依次詢問上座沙羅（長老名）、上座耶輸陀（長老名）、級阇蘇彌羅（長老名）、梨婆多（長老名）、修摩那（長老名）、婆棄伽彌（長老名），詢問所有上座，乃至詢問阿嗜多（長老名）：『您也像這些上座一樣瞭解嗎？』阿嗜多回答：『我也像這些上座一樣瞭解。』阿嗜多也反問三菩伽：『長老您也像這些上座一樣瞭解嗎？』三菩伽回答：『我也像這些上座一樣瞭解。』當時，長老三菩伽在僧團中宣佈：『諸位大德僧眾請聽！現在僧團已經依法、如善、如佛教導，滅除了十事中的第一件事。現在僧團中滅除了這種惡事，沒有一個比丘會非法說成是法，法說成非法，非善說成是善，善說成非善。這是非法、非善、非佛教導，是不清凈的。』說完這些話后，便投下一根籌，爲了滅除這一惡事。 三菩伽問上座薩婆伽羅婆梨（長老名）：『婆羅大德！用兩指取食物吃是清凈的嗎？真的清凈嗎？』上座反問：『什麼叫做兩指凈？』三菩伽回答：『毗耶離（地名）的比丘們，吃完飯後從座位起身，不接受剩餘的食物，用兩指抄取飯食來吃，說這件事是清凈的。真的清凈嗎？』上座回答：『不清凈！』『不清凈會犯什麼罪？』上座回答：『會犯波逸提罪（一種戒律）。』三菩伽問：『佛陀在什麼地方制定這條戒律？』上座回答：『在毗耶離國，爲了不接受剩餘食物這件事而制定戒律。』三菩伽問完薩婆伽羅波梨婆羅（長老名）后，依次詢問上座沙羅（長老名）、耶輸陀（長老名）、級阇蘇彌羅（長老名）、梨婆多（長老名）、修摩那（長老名）、婆棄伽彌（長老名），詢問所有上座，乃至詢問阿嗜多（長老名）：『您也像這些上座一樣瞭解嗎？』阿嗜多回答說：『我也像這些上座一樣瞭解。』阿嗜多反過來問三菩伽：『長老您也像這些上座一樣瞭解嗎？』三菩伽說：『我也像這些上座一樣瞭解。』
【English Translation】 English version: Then, Sāmbūga next asked the Elder Sāḷha (name of an elder), the Elder Yasoda (name of an elder), Kijjha-sumira (name of an elder), Revata (name of an elder), Sumana (name of an elder), Vācchagāmi (name of an elder), asking all the elders, even asking Ācita (name of an elder): 'Do you also know this, as the elders have answered?' Ācita answered: 'I also know this, as the elders have answered.' Ācita also asked Sāmbūga: 'Elder, do you also know this, as the elders have answered?' Sāmbūga answered: 'I also know this, as the elders have answered.' At that time, the Elder Sāmbūga announced in the Sangha: 'Venerable Sangha, listen! Now the Sangha has extinguished the first of the ten matters, according to the Dharma, according to goodness, according to the Buddha's teaching. Now in the presence of the Sangha, this evil matter is extinguished, and there is not a single bhikkhu who will say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, what is good is not good. This is unlawful, not good, not the Buddha's teaching, it is impure.' After saying these words, he cast a lot, for the sake of extinguishing this one evil matter. Sāmbūga asked the Elder Sabbakāmagāmaṇī: 'Venerable Gāmaṇī, is the 'two-finger' practice pure, truly pure?' The Elder asked back: 'What is called 'two-finger' practice?' He answered: 'The bhikkhus in Vesālī (place name), after eating, rise from their seats and do not accept the remaining food, but scoop up the food with two fingers and eat it, saying that this matter is pure. Is it truly pure?' The Elder answered: 'It is not pure!' 'What offense is incurred by being impure?' The Elder answered: 'The offense of pācittiya (a type of monastic offense).' He asked: 'Where did the Buddha establish this rule?' The Elder answered: 'In the country of Vesālī, the rule was established regarding not accepting the remaining food.' After Sāmbūga finished asking Sabbakāmagāmaṇī (name of an elder), he next asked the Elder Sāḷha (name of an elder), Yasoda (name of an elder), Kijjha-sumira (name of an elder), Revata (name of an elder), Sumana (name of an elder), Vācchagāmi (name of an elder), asking all the elders, even asking Ācita (name of an elder): 'Do you also know this, as the elders have answered?' Ācita answered: 'I also know this, as the elders have answered.' Ācita in turn asked Sāmbūga: 'Elder, do you also know this, as the elders have answered?' Sāmbūga said: 'I also know this, as the elders have answered.'
時長老三菩伽僧中唱：「大德僧聽！今僧以滅十事中第二事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。是非法、非善、非佛教，如是不凈。」作是語竟行二籌，為滅二惡事故。
三菩伽問上座薩婆伽羅波梨婆羅：「大德！近聚落凈，實凈不？」還問：「云何名近聚落凈？」答：「毗耶離諸比丘，近聚落邊得食，不受殘食法啖，言是事凈。為實凈不？」上座答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」問：「佛何處結戒？」答：「毗耶離國，為不受殘食法故結戒。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問上座沙羅、耶輸陀、級阇蘇彌羅、梨婆多、修摩那、波棄伽，問一切上座，乃至問阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多亦問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」是時長老三菩伽僧中唱：「大德僧聽！今僧以滅十事中第三惡事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非佛教，如是不凈。」作是語竟行三籌，為滅三惡事故。
三菩伽問薩婆伽羅波梨婆羅：「生和合
【現代漢語翻譯】 現代漢語譯本 長老三菩伽（Sambuddha）在僧團中宣告：『尊敬的僧眾請聽！現在僧團已經依法、如善、如佛教導地滅除了十事中的第二件事，現在僧團中滅除了這個惡事，這裡沒有一個比丘會非法說成法，法說成非法，非善說成善，善說成非善。這些都是非法、非善、非佛教的，是不清凈的。』說完這些話后，便進行了兩次投票，爲了滅除這兩種惡事。
三菩伽（Sambuddha）問上座薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka）：『大德！靠近村落是清凈的，是真的清凈嗎？』反問：『怎樣叫做靠近村落是清凈的？』回答：『毗耶離（Vaishali）的比丘們，在靠近村落的地方得到食物，不接受剩餘的食物而食用，說這件事是清凈的。這真的是清凈的嗎？』上座回答：『不清凈！』『不清凈會得到什麼罪？』回答：『會得到波逸提（Payantika）罪。』問：『佛在什麼地方制定戒律？』回答：『在毗耶離國（Vaishali），爲了不接受剩餘的食物而制定戒律。』三菩伽（Sambuddha）問完薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka）上座后，接著問上座沙羅（Shala）、耶輸陀（Yashodhara）、級阇蘇彌羅（Kijasumira）、梨婆多（Revata）、修摩那（Sumana）、波棄伽（Pakshika），問一切上座，乃至問阿嗜多（Agita）：『你也像上座那樣知道嗎？』阿嗜多（Agita）說：『我也像上座那樣知道。』阿嗜多（Agita）也問三菩伽（Sambuddha）：『長老也像上座那樣知道嗎？』三菩伽（Sambuddha）說：『我也像上座那樣知道。』這時長老三菩伽（Sambuddha）在僧團中宣告：『尊敬的僧眾請聽！現在僧團已經依法、如善、如佛教導地滅除了十事中的第三件惡事，現在僧團中滅除了這個惡事，這裡沒有一個比丘會非法說成法，法說成非法，非善說成善，善說成非善。這些都是非法、非善、非佛教的，是不清凈的。』說完這些話后，便進行了三次投票，爲了滅除這三種惡事。
三菩伽（Sambuddha）問薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka）：『生和合
【English Translation】 English version The elder Sambuddha proclaimed in the Sangha: 'Venerable Sangha, listen! Now the Sangha has, in accordance with the Dharma, in accordance with goodness, and in accordance with the Buddha's teachings, eliminated the second of the ten matters. Now this evil matter has been eliminated from the Sangha. Here, there is no Bhikshu who would say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, and what is good is not good. These are all unlawful, not good, and not in accordance with the Buddha's teachings; they are impure.' After saying these words, he conducted two votes to eliminate these two evil matters.
Sambuddha asked the senior Sarvagarbha Parivaraka: 'Venerable one, is being near a village pure? Is it truly pure?' He asked in return: 'What is meant by being near a village is pure?' The answer: 'The Bhikshus of Vaishali, obtaining food near a village, do not accept leftover food and eat it, saying this matter is pure. Is this truly pure?' The senior replied: 'It is not pure!' 'What offense is incurred by being impure?' The answer: 'The offense of Payantika.' He asked: 'Where did the Buddha establish this precept?' The answer: 'In the country of Vaishali, the precept was established because of not accepting leftover food.' After Sambuddha finished questioning the senior Sarvagarbha Parivaraka, he then questioned the seniors Shala, Yashodhara, Kijasumira, Revata, Sumana, Pakshika, questioning all the seniors, even questioning Agita: 'Do you also know this as the senior has answered?' Agita said: 'I also know this as the senior has answered.' Agita also asked Sambuddha: 'Elder, do you also know this as the senior has answered?' Sambuddha said: 'I also know this as the senior has answered.' At this time, the elder Sambuddha proclaimed in the Sangha: 'Venerable Sangha, listen! Now the Sangha has, in accordance with the Dharma, in accordance with goodness, and in accordance with the Buddha's teachings, eliminated the third evil matter of the ten matters. Now this evil matter has been eliminated from the Sangha. Here, there is no Bhikshu who would say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, and what is good is not good. These are all unlawful, not good, and not in accordance with the Buddha's teachings; they are impure.' After saying these words, he conducted three votes to eliminate these three evil matters.
Sambuddha asked Sarvagarbha Parivaraka: 'Born in harmony
凈，大德上座！是凈實凈不？」還問：「云何名生和合凈？」答：「毗耶離諸比丘，食竟從座起，生乳酪酥共和合啖，言是事凈。為實凈不？」答：「不凈。」問：「不凈得何罪？」答：「得波逸提罪。」問：「佛何處結戒？」答：「毗耶離，為不受殘食法故結戒。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問上座沙羅、耶輸陀、級阇蘇彌羅、梨婆多、修摩那、波棄伽彌，問一切上座，乃至問阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多還問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」是時長老三菩伽僧中唱：「大德僧聽！今僧以滅十事中第四事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非佛教，如是不凈。」作是語竟行四籌，為滅四惡事故。
三菩伽問薩婆伽羅波梨婆羅：「大德上座，如是凈，實凈不？」上座還問：「云何名如是凈？」答：「毗耶離諸比丘，內界共住處別作羯磨，言是事凈。為實凈不？」答：「不凈。」問：「不凈得何罪？」答：「得突吉羅罪。」問：「佛何處結戒？」答：「占波國中毗尼行法中。」三菩伽問一切上座竟，乃至阿嗜多：
【現代漢語翻譯】 現代漢語譯本： 凈（指戒律清凈），大德上座（長老）！這種凈是真正的清凈嗎？』又問：『什麼叫做生和合凈呢？』答：『毗耶離（Vaishali）的比丘們，飯後從座位起身，將生乳、乳酪、酥油混合在一起食用，說這件事是清凈的。』這真的是清凈的嗎？』答：『不清凈。』問：『不清凈會犯什麼罪？』答：『會犯波逸提罪（Payantika，一種輕罪）。』問：『佛陀在何處制定這條戒律？』答：『在毗耶離，因為不接受殘食的規矩而制定這條戒律。』三菩伽（Sambuddha）問完薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka）上座后，接著問上座沙羅（Shala）、耶輸陀（Yashodhara）、級阇蘇彌羅（Kijasumira）、梨婆多（Revata）、修摩那（Sumana）、波棄伽彌（Pakkhikagami），問了所有上座，乃至問阿嗜多（Agita）：『你也像上座一樣知道嗎？』阿嗜多說：『我也像上座一樣知道。』阿嗜多反問三菩伽：『長老也像上座一樣知道嗎？』三菩伽說：『我也像上座一樣知道。』這時長老三菩伽在僧團中宣佈：『大德僧眾請聽！現在僧團已經依照佛法、如理如實、依照佛教，滅除了十事（關於戒律的十種爭議）中的第四事，現在在僧團中滅除這件惡事，這裡沒有一個比丘會非法說成合法、合法說成非法、非善說成善、善說成非善。這種非法、非善、非佛教的行為是不清凈的。』說完這些話后，進行了四籌（一種表決方式），爲了滅除四種惡事。
三菩伽問薩婆伽羅波梨婆羅：『大德上座，像這樣的凈，是真正的清凈嗎？』上座反問：『什麼叫做像這樣的凈？』答：『毗耶離的比丘們，在同一個區域內，各自在自己的住處分別進行羯磨（Karma，一種宗教儀式），說這件事是清凈的。』這真的是清凈的嗎？』答：『不清凈。』問：『不清凈會犯什麼罪？』答：『會犯突吉羅罪（Dukkata，一種輕罪）。』問：『佛陀在何處制定這條戒律？』答：『在占波國（Champa）的毗尼行法（Vinaya，戒律）中。』三菩伽問完所有上座，乃至阿嗜多：
【English Translation】 English version: 'Venerable Elder, is this purity (referring to the purity of precepts) truly pure?' He further asked, 'What is called 'raw mixture purity'?' The answer was, 'The Bhikkhus (monks) of Vaishali (Vaishali), after finishing their meal, rise from their seats and eat raw milk, yogurt, and ghee mixed together, saying that this matter is pure.' Is this truly pure?' The answer was, 'It is not pure.' He asked, 'What offense is committed by being impure?' The answer was, 'The offense of Payantika (Payantika, a minor offense).' He asked, 'Where did the Buddha establish this precept?' The answer was, 'In Vaishali, because of the rule of not accepting leftover food.' After Sambuddha (Sambuddha) finished questioning the Elder Sarvagarbha Parivaraka (Sarvagarbha Parivaraka), he then questioned the Elders Shala (Shala), Yashodhara (Yashodhara), Kijasumira (Kijasumira), Revata (Revata), Sumana (Sumana), Pakkhikagami (Pakkhikagami), questioning all the Elders, even asking Agita (Agita): 'Do you also know this as the Elder answered?' Agita said, 'I also know this as the Elder answered.' Agita then asked Sambuddha: 'Does the Elder also know this as the Elder answered?' Sambuddha said, 'I also know this as the Elder answered.' At that time, the Elder Sambuddha announced in the Sangha (monastic community): 'Venerable Sangha, listen! Now the Sangha has, according to the Dharma (Buddhist teachings), truthfully and in accordance with the Buddha's teachings, extinguished the fourth of the ten matters (ten disputed points regarding precepts), and now extinguishes this evil matter in the Sangha. There is not a single Bhikkhu here who would say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, or what is good is not good. Such unlawful, not good, and non-Buddhist behavior is impure.' After saying these words, four ballots (a method of voting) were cast, for the sake of extinguishing the four evil matters.
Sambuddha asked Sarvagarbha Parivaraka: 'Venerable Elder, is such purity truly pure?' The Elder asked in return: 'What is called 'such purity'?' The answer was: 'The Bhikkhus of Vaishali, within the same area, each perform Karma (Karma, a religious ritual) separately in their own dwellings, saying that this matter is pure.' Is this truly pure?' The answer was: 'It is not pure.' He asked: 'What offense is committed by being impure?' The answer was: 'The offense of Dukkata (Dukkata, a minor offense).' He asked: 'Where did the Buddha establish this precept?' The answer was: 'In Champa (Champa), within the Vinaya (Vinaya, monastic rules).' Sambuddha finished questioning all the Elders, even Agita:
「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿耆多轉問三菩伽：「長老亦如是知，如上座答不？」答：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十事中第五事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非善非法、非佛教，如是不凈。」作是語竟行五籌，為滅五惡事故。
三菩伽問薩婆伽羅波梨婆羅：「大德上座，證知凈，實凈不？」上座還問：「云何名證知凈？」答：「毗耶離諸比丘，各各住處作非法羯磨竟，入僧中白：『我等處處作羯磨，諸僧證知。』言是事證知凈。為實凈不？」答：「不凈。」問：「不凈得何罪？」答：「得突吉羅罪。」問：「佛何處結戒？」答：「占波國毗尼行法中。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問一切諸上座，乃至阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」答言：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十事中第六事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非
【現代漢語翻譯】 現代漢語譯本： 『你也這樣理解嗎，就像上座（長老）回答的那樣？』阿嗜多說：『我也這樣理解，就像上座回答的那樣。』阿耆多轉而問三菩伽：『長老也這樣理解嗎，就像上座回答的那樣？』回答說：『我也這樣理解，就像上座回答的那樣。』三菩伽在僧團中宣佈：『大德僧眾請聽！現在僧團已經滅除了十事中的第五事，如法、如善、如佛教導，現在僧團中滅除這個惡事，這裡沒有一個比丘會非法說是法、法說非法、非善說是善、善說非善。這既非善也非法，不符合佛教教義，如此不清凈。』說完這些話后，進行了五籌的表決，爲了滅除這五種惡事。 三菩伽問薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka）: 『大德上座，您認為這是證知清凈，還是真正的清凈呢？』上座反問：『什麼叫做證知清凈？』回答說：『毗耶離（Vaisali）的諸位比丘，各自在住處做了非法的羯磨（karma，業）之後，進入僧團稟告：『我們到處做了羯磨，諸位僧眾都知道。』這叫做證知清凈。這真的是清凈嗎？』回答說：『不清凈。』問：『不清凈會得到什麼罪？』回答說：『會得到突吉羅（dukkhata）罪。』問：『佛陀在什麼地方制定戒律？』回答說：『在占波國（Champa）的毗尼行法（Vinaya）中。』三菩伽問完薩婆伽羅波梨婆羅上座后，接著問一切諸位上座，乃至阿嗜多：『你也這樣理解嗎，就像上座回答的那樣？』阿嗜多說：『我也這樣理解，就像上座回答的那樣。』阿耆多轉而問三菩伽：『長老也這樣理解嗎，就像上座回答的那樣？』回答說：『我也這樣理解，就像上座回答的那樣。』三菩伽在僧團中宣佈：『大德僧眾請聽！現在僧團已經滅除了十事中的第六事，如法、如善、如佛教導，現在僧團中滅除這個惡事，這裡沒有一個比丘會非法說是法、法說非法、非善說是善、善說非善。這既非法、非善、也非』
【English Translation】 English version: 'Do you also understand it in this way, as the senior monk (Elder) answered?' Ashita said, 'I also understand it in this way, as the senior monk answered.' Ajita then asked Sampaka, 'Elder, do you also understand it in this way, as the senior monk answered?' He replied, 'I also understand it in this way, as the senior monk answered.' Sampaka announced in the Sangha (community of monks): 'Venerable Sangha, listen! Now the Sangha has eliminated the fifth matter among the ten matters, in accordance with the Dharma (teachings), in accordance with goodness, in accordance with the Buddha's teachings. Now, in the presence of the Sangha, this evil matter is eliminated. Here, there is no bhikkhu (monk) who will say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, what is good is not good. This is neither good nor lawful, not in accordance with the Buddha's teachings, and thus impure.' After saying these words, five ballots were cast, for the sake of eliminating these five evil matters. Sampaka asked Sarvagarbha Parivaraka (Sarvagarbha Parivaraka): 'Venerable Elder, do you consider this to be purified by acknowledgement, or truly purified?' The senior monk asked in return, 'What is called purified by acknowledgement?' He replied, 'The bhikkhus of Vaisali (Vaisali), each having performed unlawful karma (karma, action) in their respective dwellings, then enter the Sangha and report: 'We have performed karma everywhere, and the Sangha knows about it.' This is called purified by acknowledgement. Is this truly purified?' He replied, 'Not purified.' He asked, 'What offense is incurred by not being purified?' He replied, 'The offense of dukkhata (dukkhata) is incurred.' He asked, 'Where did the Buddha establish the precepts?' He replied, 'In the Vinaya (Vinaya) practices in the country of Champa (Champa).' After Sampaka finished questioning the senior monk Sarvagarbha Parivaraka, he then questioned all the senior monks, up to Ashita: 'Do you also understand it in this way, as the senior monk answered?' Ashita said, 'I also understand it in this way, as the senior monk answered.' Ajita then asked Sampaka, 'Elder, do you also understand it in this way, as the senior monk answered?' He replied, 'I also understand it in this way, as the senior monk answered.' Sampaka announced in the Sangha: 'Venerable Sangha, listen! Now the Sangha has eliminated the sixth matter among the ten matters, in accordance with the Dharma, in accordance with goodness, in accordance with the Buddha's teachings. Now, in the presence of the Sangha, this evil matter is eliminated. Here, there is no bhikkhu who will say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, what is good is not good. This is neither unlawful, nor good, nor'
佛教，如是不凈。」作是語竟行六籌，為滅六惡事故。
三菩伽問薩婆伽羅波梨婆羅：「大德上座！貧住處凈，實凈不？」上座還問：「云何名貧住處凈？」答：「毗耶離諸比丘言：『我等住處貧，作酒飲。』言是事凈。為凈不？」答：「不凈。」問：「不凈得何罪？」答：「得波逸提罪。」問：「佛何處結戒？」答：「婆提國跋陀婆提城，為長老婆伽陀結戒，不得飲酒。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問一切上座，乃至阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」答言：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十事中第七事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非佛教，如是不凈。」作是語竟行七籌，為滅七惡事故。
三菩伽問薩婆伽羅波梨婆羅：「大德上座！行法凈，實凈不？」答：「有行法凈，行亦凈、不行亦凈。有行法不凈，行亦不凈、不行亦不凈。」「何等行法不凈，行亦不凈、不行亦不凈？」答：「殺罪，行亦不凈、不行亦不凈，偷、淫、妄語、兩舌、惡口、綺語、慳貪、瞋恚、邪見，
【現代漢語翻譯】 現代漢語譯本：佛教，像這樣是不清凈的。』說完這話后，行使六籌，爲了滅除六種惡事。
三菩伽問薩婆伽羅波梨婆羅（Sarvagarbha Parivaraka，長老名）: 『大德上座！貧困住處是清凈的嗎？真的是清凈的嗎？』上座反問：『怎樣叫做貧困住處清凈？』回答：『毗耶離（Vaisali，古印度城市名）的眾比丘說：『我們住的地方貧困，所以釀酒來喝。』他們說這件事是清凈的。是清凈的嗎？』回答：『不清凈。』問：『不清凈會得到什麼罪？』回答：『會得到波逸提（Payattika，一種戒律名稱）罪。』問：『佛陀在什麼地方制定這條戒律？』回答：『在婆提國（Bhadraka，古印度國家名）的跋陀婆提城（Bhadravati，城市名），爲了長老婆伽陀（Bhagadatta，人名）制定這條戒律，不得飲酒。』三菩伽問完薩婆伽羅波梨婆羅上座后，接著問所有上座，乃至阿嗜多（Ajita，人名）：『你也像這樣知道嗎？像上座回答的那樣嗎？』阿嗜多說：『我也像這樣知道，像上座回答的那樣。』阿嗜多反過來問三菩伽：『長老也像這樣知道嗎？像上座回答的那樣嗎？』回答說：『我也像這樣知道，像上座回答的那樣。』三菩伽在僧團中宣佈：『大德僧眾請聽！現在僧團已經滅除了十事中的第七件事，如法、如善、如佛教導，現在在僧團中滅除這件惡事，這裡沒有一個比丘會非法說成是法、法說成是非法、非善說成是善、善說成是非善。這種非法、非善、非佛教導，像這樣是不清凈的。』說完這話后，行使七籌，爲了滅除七種惡事。
三菩伽問薩婆伽羅波梨婆羅：『大德上座！行法是清凈的嗎？真的是清凈的嗎？』回答：『有行法是清凈的，行也是清凈的，不行也是清凈的。有行法是不清凈的，行也是不清凈的，不行也是不清凈的。』『什麼行法是不清凈的，行也是不清凈的，不行也是不清凈的？』回答：『殺罪，行也是不清凈的，不行也是不清凈的，偷盜、邪淫、妄語、兩舌、惡口、綺語、慳貪、嗔恚、邪見，
【English Translation】 English version: 『Buddhism, like this, is impure.』 After saying these words, he used six lots to eliminate six evil deeds.
Sampoga asked Sarvagarbha Parivaraka (an elder's name): 『Venerable Elder! Is a poor dwelling place pure? Is it truly pure?』 The elder asked in return: 『What is meant by a poor dwelling place being pure?』 He replied: 『The monks of Vaisali (ancient Indian city name) say: 『Our dwelling place is poor, so we make wine to drink.』 They say this is pure. Is it pure?』 He replied: 『It is not pure.』 He asked: 『What offense is incurred by impurity?』 He replied: 『The offense of Payattika (a type of precept).』 He asked: 『Where did the Buddha establish this precept?』 He replied: 『In the city of Bhadravati (city name) in the country of Bhadraka (ancient Indian country name), for the elder Bhagadatta (person's name), he established the precept that one must not drink wine.』 After Sampoga finished questioning the elder Sarvagarbha Parivaraka, he then questioned all the elders, up to Ajita (person's name): 『Do you also know this, as the elder has answered?』 Ajita said: 『I also know this, as the elder has answered.』 Ajita in turn asked Sampoga: 『Elder, do you also know this, as the elder has answered?』 He replied: 『I also know this, as the elder has answered.』 Sampoga announced in the Sangha: 『Venerable Sangha, listen! Now the Sangha has eliminated the seventh of the ten matters, in accordance with the Dharma, in accordance with goodness, in accordance with the Buddha's teachings. Now, in the presence of the Sangha, this evil deed is eliminated. There is not a single monk here who would say that what is not the Dharma is the Dharma, that what is the Dharma is not the Dharma, that what is not good is good, that what is good is not good. This is not the Dharma, not good, not the Buddha's teachings, and like this, it is impure.』 After saying these words, he used seven lots to eliminate seven evil deeds.
Sampoga asked Sarvagarbha Parivaraka: 『Venerable Elder! Is practicing the Dharma pure? Is it truly pure?』 He replied: 『There is practicing the Dharma that is pure, both the practice and the non-practice are pure. There is practicing the Dharma that is impure, both the practice and the non-practice are impure.』 『What practice of the Dharma is impure, both the practice and the non-practice?』 He replied: 『The sin of killing, both the practice and the non-practice are impure, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, stinginess, anger, wrong views,
行亦不凈、不行亦不凈，是為行法不凈，行亦不凈、不行亦不凈。」「何等行法凈，行亦凈、不行亦凈？」答曰：「不殺、不偷、不邪淫、不妄語、兩舌、惡口、綺語、慳貪、瞋恚、邪見，是為行法凈，行亦凈、不行亦凈。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問一切上座，乃至阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十事中第八事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非佛教，如是不凈。」作是語竟行八籌，為滅八惡事故。
三菩伽問薩伽婆伽羅波梨婆羅：「大德上座！不益縷邊尼師檀凈，實凈不？」還問：「云何不益縷邊尼師檀凈？」答：「毗耶離諸比丘，作不益縷邊尼師檀，言是事凈。為凈不？」答：「不凈。」「不凈得何罪？」答：「得波逸提罪。」問：「佛何處結戒？」答：「舍婆提國，佛為長老迦留陀夷，聽益縷邊一磔手尼師檀結戒。」三菩伽問薩婆伽羅波梨婆羅上座竟，次問一切上座，乃至阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：
【現代漢語翻譯】 現代漢語譯本：『行也是不凈的，不行也是不凈的，這被稱為行法不凈，行也是不凈的，不行也是不凈的。』『什麼是行法清凈？行也是清凈的，不行也是清凈的？』回答說：『不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不慳貪、不瞋恚、不邪見，這被稱為行法清凈，行也是清凈的，不行也是清凈的。』三菩伽（Sambuddha）問薩婆伽羅波梨婆羅（Sarvaggraparipalana）上座后，接著問所有上座，乃至阿嗜多（Ajita）：『你也像這樣理解嗎，像上座回答的那樣？』阿嗜多說：『我也像這樣理解，像上座回答的那樣。』阿嗜多反過來問三菩伽：『長老也像這樣理解嗎，像上座回答的那樣？』三菩伽說：『我也像這樣理解，像上座回答的那樣。』三菩伽在僧團中宣佈：『各位大德僧眾請聽！現在僧團已經依照佛法、依照善法、依照佛教，滅除了十事中的第八事，現在在僧團中滅除這件惡事，這裡沒有一個比丘會非法說是法、以法說非法、非善說是善、以善說非善。這非法、非善、非佛教的事情，就是這樣不凈。』說完這些話后，進行了八籌，爲了滅除八種惡事。 三菩伽問薩伽婆伽羅波梨婆羅（Sakavaggalaparipalana）：『大德上座！不增加線邊的尼師檀（nisidana，坐具）是清凈的，真的是清凈的嗎？』反問：『什麼是不增加線邊的尼師檀清凈？』回答：『毗耶離（Vaisali）的諸位比丘，製作不增加線邊的尼師檀，說這件事是清凈的。是清凈的嗎？』回答：『不清凈。』『不清凈會得到什麼罪？』回答：『會得到波逸提（pacittiya）罪。』問：『佛陀在什麼地方制定戒律？』回答：『在舍婆提國（Sravasti），佛陀爲了長老迦留陀夷（Kaludayi），允許增加線邊一磔手（vidatthi，約一手掌的長度）的尼師檀而制定戒律。』三菩伽問薩婆伽羅波梨婆羅（Sarvaggraparipalana）上座后，接著問所有上座，乃至阿嗜多（Ajita）：『你也像這樣理解嗎，像上座回答的那樣？』阿嗜多說：
【English Translation】 English version: 'Acting is impure, and not acting is also impure. This is called the impurity of the Dharma of action; acting is impure, and not acting is also impure.' 'What is the pure Dharma of action? Acting is pure, and not acting is also pure?' The answer is: 'Not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not using harsh language, not engaging in frivolous talk, not being stingy, not being angry, and not holding wrong views. This is called the pure Dharma of action; acting is pure, and not acting is also pure.' Sambuddha, after questioning the elder Sarvaggraparipalana, then questioned all the elders, up to Ajita: 'Do you also understand it in this way, as the elder has answered?' Ajita said: 'I also understand it in this way, as the elder has answered.' Ajita in turn asked Sambuddha: 'Elder, do you also understand it in this way, as the elder has answered?' Sambuddha said: 'I also understand it in this way, as the elder has answered.' Sambuddha announced in the Sangha: 'Listen, venerable Sangha! Now the Sangha has, in accordance with the Dharma, in accordance with goodness, and in accordance with the Buddha's teachings, eliminated the eighth of the ten matters. Now, in the presence of the Sangha, this evil matter is eliminated. There is not a single Bhikkhu here who would say that what is not Dharma is Dharma, or that what is Dharma is not Dharma, or that what is not good is good, or that what is good is not good. This which is not Dharma, not good, and not in accordance with the Buddha's teachings, is thus impure.' After saying these words, eight lots were cast, for the sake of eliminating the eight evil matters. Sambuddha asked Sakavaggalaparipalana: 'Venerable elder, is a nisidana (sitting cloth) without an added border of thread pure, truly pure?' He asked in return: 'What is a nisidana without an added border of thread that is pure?' The answer: 'The Bhikkhus in Vaisali (a city in ancient India) make nisidanas without added borders of thread, saying that this matter is pure. Is it pure?' The answer: 'It is not pure.' 'What offense is incurred by it being impure?' The answer: 'The offense of pacittiya (a type of offense).' He asked: 'Where did the Buddha establish the precepts?' The answer: 'In Sravasti (a city in ancient India), the Buddha, for the sake of the elder Kaludayi (name of an elder), established the precept allowing a nisidana with an added border of thread of one vidatthi (a unit of measurement, approximately the length of a hand-span).' Sambuddha, after questioning the elder Sarvaggraparipalana, then questioned all the elders, up to Ajita: 'Do you also understand it in this way, as the elder has answered?' Ajita said:
「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十事中第九事已，如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非善、非法、非佛教，如是不凈。」作是語竟行九籌，為滅九惡事故。
三菩伽問薩婆伽羅波梨婆羅：「大德上座，金銀寶物凈不？」還問：「云何金銀寶物凈？」答：「毗耶離諸比丘，言金銀寶物凈。為凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」問：「佛何處結戒？」答：「毗耶離，為跋難陀釋子結戒，不得取金銀寶物。」三菩伽問薩婆伽羅波梨婆羅上座竟次問一切上座，乃至阿嗜多：「汝亦如是知，如上座答不？」阿嗜多言：「我亦如是知，如上座答。」阿嗜多轉問三菩伽：「長老亦如是知，如上座答不？」三菩伽言：「我亦如是知，如上座答。」三菩伽僧中唱：「大德僧聽！今僧以滅十惡事盡，皆如法如善如佛教，現前僧中滅是惡事，是中無有一比丘非法言法、法言非法、非善言善、善言非善。此非法、非善、非佛教，如是不凈。」作是語竟行十籌，為滅十惡事故。
是時上座薩婆伽羅波梨婆羅，
【現代漢語翻譯】 現代漢語譯本 『我也是這樣理解的，如同上座所回答的。』阿嗜多轉而問三菩伽：『長老也是這樣理解的，如同上座所回答的嗎？』三菩伽說：『我也是這樣理解的，如同上座所回答的。』三菩伽在僧團中宣告：『大德僧眾請聽！現在僧團已經滅除了十事中的第九事，如法、如善、如佛教導，現在僧團中滅除這些惡事，其中沒有一個比丘會非法說成合法、合法說成非法、非善說成善、善說成非善。這些都是非善、非法、非佛教的，如此不清凈。』說完這些話后，行使九支籌，爲了滅除九種惡事。 三菩伽問薩婆伽羅波梨婆羅（Sarvākāraguṇaparipṛcchā）(一切功德圓滿)上座：『大德上座，金銀寶物清凈嗎？』反問：『如何說金銀寶物清凈？』回答：『毗耶離（Vaiśālī）的比丘們說金銀寶物是清凈的。是清凈的嗎？』回答：『不清凈！』『不清凈會得到什麼罪？』回答：『會得到波逸提（Pāyantika）罪。』問：『佛陀在何處制定戒律？』回答：『在毗耶離（Vaiśālī），為跋難陀（Nanda）釋子制定戒律，不得拿取金銀寶物。』三菩伽問完薩婆伽羅波梨婆羅（Sarvākāraguṇaparipṛcchā）上座后，接著問一切上座，乃至阿嗜多：『你也是這樣理解的，如同上座所回答的嗎？』阿嗜多說：『我也是這樣理解的，如同上座所回答的。』阿嗜多轉而問三菩伽：『長老也是這樣理解的，如同上座所回答的嗎？』三菩伽說：『我也是這樣理解的，如同上座所回答的。』三菩伽在僧團中宣告：『大德僧眾請聽！現在僧團已經滅除了十種惡事，都如法、如善、如佛教導，現在僧團中滅除這些惡事，其中沒有一個比丘會非法說成合法、合法說成非法、非善說成善、善說成非善。這些都是非法、非善、非佛教的，如此不清凈。』說完這些話后，行使十支籌，爲了滅除十種惡事。 這時上座薩婆伽羅波梨婆羅（Sarvākāraguṇaparipṛcchā）(一切功德圓滿)，
【English Translation】 English version 'I also know thus, as the senior monk answered.' Ārdraka then asked Saṃbhoga: 'Elder, do you also know thus, as the senior monk answered?' Saṃbhoga said: 'I also know thus, as the senior monk answered.' Saṃbhoga announced in the Saṃgha: 'Venerable Saṃgha, listen! Now the Saṃgha has eliminated the ninth of the ten matters, in accordance with the Dharma, in accordance with goodness, in accordance with the Buddha's teachings. Now, in the presence of the Saṃgha, these evil matters are eliminated. Among them, there is not a single Bhikṣu who would say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, what is good is not good. This is not good, not lawful, not the Buddha's teachings, thus impure.' After saying these words, he used nine voting sticks to eliminate the nine evil matters. Saṃbhoga asked Sarvākāraguṇaparipṛcchā (Sarvākāraguṇaparipṛcchā) (Inquiry into all aspects of virtue) the senior monk: 'Venerable senior monk, are gold, silver, and precious objects pure?' He asked in return: 'How are gold, silver, and precious objects pure?' He answered: 'The Bhikṣus of Vaiśālī (Vaiśālī) say that gold, silver, and precious objects are pure. Are they pure?' He answered: 'Not pure!' 'What offense is incurred by being impure?' He answered: 'The Pāyantika (Pāyantika) offense is incurred.' He asked: 'Where did the Buddha establish the precepts?' He answered: 'In Vaiśālī (Vaiśālī), for the Śākya son Nanda (Nanda), he established the precepts that one should not take gold, silver, and precious objects.' After Saṃbhoga finished asking Sarvākāraguṇaparipṛcchā (Sarvākāraguṇaparipṛcchā) the senior monk, he then asked all the senior monks, up to Ārdraka: 'Do you also know thus, as the senior monk answered?' Ārdraka said: 'I also know thus, as the senior monk answered.' Ārdraka then asked Saṃbhoga: 'Elder, do you also know thus, as the senior monk answered?' Saṃbhoga said: 'I also know thus, as the senior monk answered.' Saṃbhoga announced in the Saṃgha: 'Venerable Saṃgha, listen! Now the Saṃgha has eliminated all ten evil matters, all in accordance with the Dharma, in accordance with goodness, in accordance with the Buddha's teachings. Now, in the presence of the Saṃgha, these evil matters are eliminated. Among them, there is not a single Bhikṣu who would say what is unlawful is lawful, what is lawful is unlawful, what is not good is good, what is good is not good. This is not lawful, not good, not the Buddha's teachings, thus impure.' After saying these words, he used ten voting sticks to eliminate the ten evil matters. At that time, the senior monk Sarvākāraguṇaparipṛcchā (Sarvākāraguṇaparipṛcchā) (Inquiry into all aspects of virtue),
語長老三菩伽：「是事今已滅竟，如法如善如佛教，現前行十籌了了問答。或有不智比丘作是語：『今滅是十事，為如法滅耶？為不如法滅耶，皆不可知。』以是故，汝三菩伽，當往大會僧中使大會僧皆共普問是十事，如此我答汝令一無異。」如是教竟，諸上座從座起，往至大會僧處，還至本坐處坐。長老三菩伽起，合手向上座薩婆伽羅波梨婆羅，如是言：「大德上座！鹽凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得突吉羅罪。」「佛何處結戒？」答：「舍婆提國毗尼藥法中。」「大德上座！二指凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「波逸提罪。」「佛何處結戒？」答：「毗耶離為不受殘食法故結戒。」「大德上座！近聚落凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」「佛何處結戒？」答：「毗耶離為不受殘食法故結戒。」「大德上座！生和合凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」「佛何處結戒？」答：「毗耶離為不受殘食法結戒。」「大德上座！如是凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得突吉羅罪。」「佛何處結戒？」答：「占波國毗尼行法中。」「大德上座！證知凈，實凈不？」答：「不凈！」「不凈
【現代漢語翻譯】 現代漢語譯本 語長老三菩伽說：『這件事現在已經完全結束，如法、如善、如佛教導，現在當衆進行了十項議題的清晰問答。或許有不明智的比丘會這樣說：『現在結束這十件事，是如法地結束呢？還是不如法地結束呢？都不可得知。』因此，你，三菩伽，應當前往僧團大會中，讓大會僧眾共同普遍地詢問這十件事，這樣我回答你，讓你沒有一絲疑惑。』 這樣教導完畢后，各位上座從座位起身，前往僧團大會處，之後回到原來的座位坐下。長老三菩伽起身，合掌向上座薩婆伽羅波梨婆羅，這樣說道：『大德上座！鹽凈（Salt is pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈會得到什麼罪？』 回答：『得到突吉羅罪（Dukkata）。』 『佛陀在什麼地方制定戒律？』 回答：『在舍婆提國（Savatthi）的毗尼藥法（Vinaya）。』 『大德上座！二指凈（Two fingers are pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈會得到什麼罪？』 回答：『波逸提罪（Pacittiya）。』 『佛陀在什麼地方制定戒律？』 回答：『在毗耶離（Vesali），因為不受殘食法（not accepting leftover food）而制定戒律。』 『大德上座！近聚落凈（Near the village is pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈會得到什麼罪？』 回答：『得到波逸提罪。』 『佛陀在什麼地方制定戒律？』 回答：『在毗耶離，因為不受殘食法而制定戒律。』 『大德上座！生和合凈（Living together is pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈會得到什麼罪？』 回答：『得到波逸提罪。』 『佛陀在什麼地方制定戒律？』 回答：『在毗耶離，因為不受殘食法而制定戒律。』 『大德上座！如是凈（Thus it is pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈會得到什麼罪？』 回答：『得到突吉羅罪。』 『佛陀在什麼地方制定戒律？』 回答：『在占波國（Campa）的毗尼行法（Vinaya practice）。』 『大德上座！證知凈（Knowing is pure），實際上是清凈的嗎？』 回答：『不清凈！』 『不清凈
【English Translation】 English version The elder Theriya Sampoga said: 'This matter is now completely concluded, in accordance with the Dharma, in accordance with goodness, in accordance with the Buddha's teachings. Now, the ten issues have been clearly questioned and answered in public. Perhaps some unwise bhikkhus might say: 'Now that these ten matters are concluded, is it concluded in accordance with the Dharma? Or is it concluded not in accordance with the Dharma? It is impossible to know.' Therefore, you, Sampoga, should go to the assembly of the Sangha and have the assembly of the Sangha universally question these ten matters together, so that I can answer you and leave you without any doubt.' After this teaching was completed, the senior monks rose from their seats, went to the place of the Sangha assembly, and then returned to their original seats. The elder Theriya Sampoga rose, placed his palms together towards the senior monk Sarvagarabhara, and said: 'Venerable Elder! Is 'Salt is pure' actually pure?' Answer: 'It is not pure!' 'What offense is incurred by being impure?' Answer: 'The offense of Dukkata.' 'Where did the Buddha establish the precepts?' Answer: 'In Savatthi, in the Vinaya.' 'Venerable Elder! Is 'Two fingers are pure' actually pure?' Answer: 'It is not pure!' 'What offense is incurred by being impure?' Answer: 'The offense of Pacittiya.' 'Where did the Buddha establish the precepts?' Answer: 'In Vesali, the precepts were established because of not accepting leftover food.' 'Venerable Elder! Is 'Near the village is pure' actually pure?' Answer: 'It is not pure!' 'What offense is incurred by being impure?' Answer: 'The offense of Pacittiya.' 'Where did the Buddha establish the precepts?' Answer: 'In Vesali, the precepts were established because of not accepting leftover food.' 'Venerable Elder! Is 'Living together is pure' actually pure?' Answer: 'It is not pure!' 'What offense is incurred by being impure?' Answer: 'The offense of Pacittiya.' 'Where did the Buddha establish the precepts?' Answer: 'In Vesali, the precepts were established because of not accepting leftover food.' 'Venerable Elder! Is 'Thus it is pure' actually pure?' Answer: 'It is not pure!' 'What offense is incurred by being impure?' Answer: 'The offense of Dukkata.' 'Where did the Buddha establish the precepts?' Answer: 'In Campa, in the Vinaya practice.' 'Venerable Elder! Is 'Knowing is pure' actually pure?' Answer: 'It is not pure!'
得何罪？」答：「得突吉羅罪。」「佛何處結戒？」答：「占波國毗尼行法中。」「大德上座！貧住處凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」「佛何處結戒？」答：「婆提國跋陀婆提城，為長老娑伽陀結戒不得飲酒。」「大德上座！行法凈，實凈不？」答：「有行法凈，行亦凈、不行亦凈。有行法不凈，行亦不凈、不行亦不凈。」「何等行法不凈，行亦不凈、不行亦不凈？」答：「殺罪乃至邪見，行亦大凈、不行亦不凈。」「何等行法凈，行亦凈、不行亦凈？」答：「不殺等法，是為行法凈，行亦凈、不行亦凈。」「大德上座！不益縷邊尼師檀凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提罪。」「佛何處結戒？」答：「舍婆提國為迦留陀夷聽益縷邊一磔手尼師檀結戒。」「大德上座！金銀寶物凈，實凈不？」答：「不凈！」「不凈得何罪？」答：「得波逸提。」「佛何處結戒？」答：「毗耶離為跋難陀結戒，不得取金銀寶物。」
長老三菩伽，僧中如法滅是毗耶離諸比丘十事罪。如法滅竟，便說此偈：
「若人不知罪不除， 他為除罪便瞋恚； 是名無智愚癡人， 日日妄失功德利， 譬如月十六日後， 其光漸漸消滅盡。 若有人知罪得除
【現代漢語翻譯】 現代漢語譯本 『得何罪？』答：『得突吉羅罪。』（突吉羅：輕罪） 『佛何處結戒？』答：『占波國毗尼行法中。』 『大德上座！貧住處凈，實凈不？』答：『不凈！』 『不凈得何罪？』答：『得波逸提罪。』（波逸提：一種戒律罪名） 『佛何處結戒？』答：『婆提國跋陀婆提城，為長老娑伽陀結戒不得飲酒。』 『大德上座！行法凈，實凈不？』答：『有行法凈，行亦凈、不行亦凈。有行法不凈，行亦不凈、不行亦不凈。』 『何等行法不凈，行亦不凈、不行亦不凈？』答：『殺罪乃至邪見，行亦大凈、不行亦不凈。』 『何等行法凈，行亦凈、不行亦凈？』答：『不殺等法，是為行法凈，行亦凈、不行亦凈。』 『大德上座！不益縷邊尼師檀凈，實凈不？』答：『不凈！』（尼師檀：坐具） 『不凈得何罪？』答：『得波逸提罪。』 『佛何處結戒？』答：『舍婆提國為迦留陀夷聽益縷邊一磔手尼師檀結戒。』 『大德上座！金銀寶物凈，實凈不？』答：『不凈！』 『不凈得何罪？』答：『得波逸提。』 『佛何處結戒？』答：『毗耶離為跋難陀結戒，不得取金銀寶物。』 長老三菩伽，僧中如法滅是毗耶離諸比丘十事罪。如法滅竟，便說此偈： 『若人不知罪不除， 他為除罪便瞋恚； 是名無智愚癡人， 日日妄失功德利， 譬如月十六日後， 其光漸漸消滅盡。 若有人知罪得除
【English Translation】 English version 'What offense is incurred?' The answer: 'An offense of dukkata (a minor offense).' 'Where did the Buddha establish this rule?' The answer: 'In the Vinaya proceedings in the country of Champa (an ancient Indian city).' 'Venerable Elder, is a poor dwelling place pure, truly pure?' The answer: 'It is not pure!' 'What offense is incurred by impurity?' The answer: 'An offense of pacittiya (a type of offense requiring confession).' 'Where did the Buddha establish this rule?' The answer: 'In the city of Bhaddavati in the country of Vati, the rule against drinking alcohol was established for the Elder Sagata (a disciple of the Buddha).' 'Venerable Elder, is the practice of the Dharma pure, truly pure?' The answer: 'Some practices of the Dharma are pure, both in practice and non-practice. Some practices of the Dharma are impure, both in practice and non-practice.' 'What practices of the Dharma are impure, both in practice and non-practice?' The answer: 'The offense of killing, up to and including wrong views, are greatly impure both in practice and non-practice.' 'What practices of the Dharma are pure, both in practice and non-practice?' The answer: 'Non-killing and other such practices are pure practices of the Dharma, both in practice and non-practice.' 'Venerable Elder, is a nisidana (sitting cloth) with an un-increased border pure, truly pure?' The answer: 'It is not pure!' 'What offense is incurred by impurity?' The answer: 'An offense of pacittiya.' 'Where did the Buddha establish this rule?' The answer: 'In the country of Savatthi (an ancient Indian city), the rule was established for Kaludayi (a disciple of the Buddha) allowing an increase of one span in the border of a nisidana.' 'Venerable Elder, are gold and silver treasures pure, truly pure?' The answer: 'They are not pure!' 'What offense is incurred by impurity?' The answer: 'An offense of pacittiya.' 'Where did the Buddha establish this rule?' The answer: 'In Vesali (an ancient Indian city), the rule was established for Nanda (a disciple of the Buddha), prohibiting the acceptance of gold and silver treasures.' The Elder Sambuddha (a disciple of the Buddha), in accordance with the Dharma, extinguished the ten offenses of the monks of Vesali in the Sangha (the monastic community). After extinguishing them in accordance with the Dharma, he spoke this verse: 'If a person does not know that offenses are not removed, And becomes angry when another removes offenses; That person is called ignorant and foolish, Daily losing the benefits of merit, Like the moon after the sixteenth day, Whose light gradually diminishes and disappears. If a person knows that offenses are removed
， 他為除罪便歡喜， 是名有智黠慧人， 日日大得功德利， 譬如月生一日後， 其光漸漸轉增上。」
七百比丘集滅惡品竟
毗尼中雜品第三
佛在舍婆提城。有比丘與一比丘相嫌，禮拜恭敬，是比丘高聲大喚，諸比丘大集問：「何以故大聲喚？」答言：「此比丘打我。」諸比丘問此比丘：「實打不？」比丘答言：「我禮拜恭敬，實不打，是比丘先相嫌故，為我作過耳！」諸比丘是事白佛。佛以是因緣會僧，會僧已告諸比丘：「從今日若先相嫌不應禮拜，若禮拜得突吉羅罪。」長老優波離問佛：「如佛所言：『先相嫌不應禮拜。』若未受具戒人先相嫌者，得禮拜不？」佛言：「不得！若僧都會時聽禮無罪。」
優波離問：「沙彌受具足羯磨時，男根轉成女，為名比丘、名比丘尼耶？」佛言：「名比丘尼。」又問：「式叉摩尼受具戒羯磨時，女根轉成男，為名比丘尼、名比丘耶？」佛言：「名比丘。」又問：「若一切比丘結界羯磨時，僧都轉成女，是界名比丘界、名比丘尼界耶？」佛言：「名比丘尼界。」問：「若一切比丘尼結界羯磨時，都轉成男，是界名比丘尼界、名比丘界耶？」佛言：「是名比丘界。」問：「若比丘結界羯磨時，或轉者、或不轉者，是界名比丘界、名比
【現代漢語翻譯】 他因為消除罪過而歡喜， 這被稱為有智慧和聰明的人，每天都能獲得巨大的功德利益， 譬如新月在初升之後，它的光芒會漸漸地增長。
《七百比丘集滅惡品》完
《毗尼中雜品》第三
佛陀在舍衛城（Śrāvastī）的時候，有一個比丘和另一個比丘互相嫌隙。其中一個比丘向另一個比丘禮拜恭敬，但被禮拜的比丘卻高聲大叫。眾比丘聚集起來問：『為什麼大聲叫喊？』他回答說：『這個比丘打我。』眾比丘問那個禮拜的比丘：『真的打了嗎？』比丘回答說：『我只是禮拜恭敬，實際上沒有打他。是因為他之前就對我懷有嫌隙，所以才認為我犯了過錯！』眾比丘將此事稟告佛陀。佛陀因為這件事召集僧眾，召集完畢后告訴眾比丘：『從今天起，如果之前有嫌隙，就不應該禮拜。如果禮拜，就會犯突吉羅罪（dukkhaṭa，輕罪）。』長老優波離（Upāli）問佛陀：『如佛所說：『之前有嫌隙就不應該禮拜。』如果尚未受具足戒的人之前有嫌隙，可以禮拜嗎？』佛陀說：『不可以！如果僧眾大會時聽許禮拜，則沒有罪過。』
優波離（Upāli）問：『沙彌（śrāmaṇera，出家男子）在受具足戒羯磨（kamma，儀式）時，男根轉變成女根，應該稱作比丘（bhikṣu，出家男子）還是比丘尼（bhikṣuṇī，出家女子）呢？』佛陀說：『應該稱作比丘尼。』又問：『式叉摩尼（śikṣamāṇā，學戒女）在受具足戒羯磨時，女根轉變成男根，應該稱作比丘尼還是比丘呢？』佛陀說：『應該稱作比丘。』又問：『如果所有比丘結界羯磨時，僧眾的領導者轉變成女性，這個界應該稱作比丘界還是比丘尼界呢？』佛陀說：『應該稱作比丘尼界。』問：『如果所有比丘尼結界羯磨時，領導者轉變成男性，這個界應該稱作比丘尼界還是比丘界呢？』佛陀說：『這應該稱作比丘界。』問：『如果比丘結界羯磨時，有人轉變性別，有人沒有轉變性別，這個界應該稱作比丘界還是比丘
【English Translation】 He rejoices because of the removal of sins, This is called a wise and intelligent person, who gains great merit and benefit every day, It is like the moon after its first day of birth, its light gradually increases.
《The Chapter on Eliminating Evil Collected by Seven Hundred Bhikshus》 is complete.
《Miscellaneous Sections in the Vinaya》, the Third
When the Buddha was in Śrāvastī (舍婆提城), there was a bhikṣu (比丘, monk) who disliked another bhikṣu. One of the bhikshus paid homage and respect to the other, but the bhikṣu who was being worshiped shouted loudly. The bhikshus gathered and asked: 'Why are you shouting loudly?' He replied: 'This bhikṣu hit me.' The bhikshus asked the bhikṣu who had paid homage: 'Did you really hit him?' The bhikṣu replied: 'I was only paying homage and respect; I did not actually hit him. It is because he had disliked me before, so he thinks I have committed a fault!' The bhikshus reported this matter to the Buddha. The Buddha convened the sangha (僧, monastic community) because of this matter. After convening the sangha, he told the bhikshus: 'From today onwards, if there has been prior dislike, one should not pay homage. If one pays homage, one will commit a dukkhaṭa (突吉羅, minor offense).' Elder Upāli (優波離) asked the Buddha: 'As the Buddha said: 'If there has been prior dislike, one should not pay homage.' If someone who has not yet received full ordination has prior dislike, can they pay homage?' The Buddha said: 'They cannot! If the sangha allows it during a sangha assembly, there is no offense.'
Upāli (優波離) asked: 'When a śrāmaṇera (沙彌, novice monk) is undergoing the kamma (羯磨, ritual) for full ordination, and his male organ transforms into a female organ, should he be called a bhikṣu (比丘, monk) or a bhikṣuṇī (比丘尼, nun)?' The Buddha said: 'He should be called a bhikṣuṇī.' He further asked: 'When a śikṣamāṇā (式叉摩尼, probationary nun) is undergoing the kamma for full ordination, and her female organ transforms into a male organ, should she be called a bhikṣuṇī or a bhikṣu?' The Buddha said: 'He should be called a bhikṣu.' He further asked: 'If all the bhikshus are performing the boundary-setting kamma, and the leader of the sangha transforms into a woman, should this boundary be called a bhikṣu boundary or a bhikṣuṇī boundary?' The Buddha said: 'It should be called a bhikṣuṇī boundary.' He asked: 'If all the bhikṣuṇīs are performing the boundary-setting kamma, and the leader transforms into a man, should this boundary be called a bhikṣuṇī boundary or a bhikṣu boundary?' The Buddha said: 'It should be called a bhikṣu boundary.' He asked: 'If bhikshus are performing the boundary-setting kamma, and some transform their gender while others do not, should this boundary be called a bhikṣu boundary or a bhikṣu
丘尼界耶？」佛言：「若說羯磨人，是男，界屬比丘；成女界，屬比丘尼。」問：「比丘結界羯磨時，說羯磨比丘獨轉成女，是界名比丘界、名比丘尼界耶？」佛言：「名比丘尼界。」問：「比丘尼結界羯磨時，說羯磨人獨轉成男，是界名比丘尼界、名比丘界耶？」佛言：「名比丘界。」
諸比丘為比丘尼作種種羯磨，諸比丘尼不受。是事白佛，佛言：「比丘不應與比丘尼作羯磨，還比丘尼應與比丘尼作羯磨，除三種羯磨。何等三？一者受具戒、二者行摩那埵、三者出罪羯磨。」
諸比丘尼為比丘作種種羯磨，諸比丘不受。是事白佛，佛言：「比丘尼不應與比丘作羯磨，還比丘應與比丘作羯磨，除三種羯磨。何等三？一者不禮拜、二者不共語、三者不敬畏羯磨。」
佛在舍衛國。時諸比丘尼，到祇洹欲聽法，其日說戒。諸比丘語：「姊妹汝出去！我欲作法事說戒。」比丘尼言：「我等欲聽諸比丘戒。」諸比丘言：「佛未聽我等比丘尼前說比丘戒。」是事白佛，佛言：「聽比丘，比丘尼前說比丘戒。不聽比丘尼說比丘戒。若比丘說戒時忘，聽比丘尼口授。」時諸比丘，到王園比丘尼精舍中欲聽法，其日說戒。諸比丘尼言：「大德汝出去！我欲作法事說戒。」諸比丘言：「我欲聽比丘尼戒。」諸比丘尼
【現代漢語翻譯】 現代漢語譯本 問：『界是屬於哪一方的呢？』佛陀說：『如果主持羯磨（Karma，佛教儀式）的人是男性，那麼界就屬於比丘（Bhikkhu，男性僧侶）；如果變成女性，界就屬於比丘尼（Bhikkhuni，女性僧侶）。』 問：『比丘結界舉行羯磨時，如果主持羯磨的比丘獨自轉變為女性，那麼這個界是稱為比丘界，還是比丘尼界呢？』佛陀說：『稱為比丘尼界。』 問：『比丘尼結界舉行羯磨時，如果主持羯磨的人獨自轉變為男性，那麼這個界是稱為比丘尼界，還是比丘界呢？』佛陀說：『稱為比丘界。』
眾比丘為比丘尼做各種羯磨，比丘尼不接受。這件事稟告佛陀，佛陀說：『比丘不應該為比丘尼做羯磨，應該由比丘尼為比丘尼做羯磨，除了三種羯磨。哪三種呢？一是受具足戒（Upasampada，佛教中的高級戒律），二是行摩那埵（Manatta，一種懺悔儀式），三是出罪羯磨（Abbhana，恢復清凈的儀式）。』
眾比丘尼為比丘做各種羯磨，比丘不接受。這件事稟告佛陀，佛陀說：『比丘尼不應該為比丘做羯磨，應該由比丘為比丘做羯磨，除了三種羯磨。哪三種呢？一是不禮拜，二是不共語，三是不敬畏羯磨。』
佛陀在舍衛國（Sravasti，古印度城市）。當時，眾比丘尼來到祇洹（Jetavana，佛教寺院）想聽法，那天正好是說戒日。眾比丘說：『姊妹們，你們出去！我們要做法事說戒。』比丘尼說：『我們想聽眾比丘說戒。』眾比丘說：『佛陀沒有允許我們在比丘尼面前說比丘戒。』這件事稟告佛陀，佛陀說：『允許比丘在比丘尼面前說比丘戒。不允許比丘尼說比丘戒。如果比丘說戒時忘記了，允許比丘尼口頭提示。』 當時，眾比丘來到王園比丘尼精舍中想聽法，那天正好是說戒日。眾比丘尼說：『大德們，你們出去！我們要做法事說戒。』眾比丘說：『我們想聽比丘尼戒。』眾比丘尼
【English Translation】 English version Question: 'To which side does the boundary belong?' The Buddha said: 'If the person performing the Karma (Buddhist ritual) is male, then the boundary belongs to the Bhikkhu (male monk); if it becomes female, the boundary belongs to the Bhikkhuni (female monk).' Question: 'When Bhikkhus establish a boundary and perform Karma, if the Bhikkhu performing the Karma alone transforms into a female, is the boundary called a Bhikkhu boundary or a Bhikkhuni boundary?' The Buddha said: 'It is called a Bhikkhuni boundary.' Question: 'When Bhikkhunis establish a boundary and perform Karma, if the person performing the Karma alone transforms into a male, is the boundary called a Bhikkhuni boundary or a Bhikkhu boundary?' The Buddha said: 'It is called a Bhikkhu boundary.'
The Bhikkhus perform various Karmas for the Bhikkhunis, but the Bhikkhunis do not accept them. This matter is reported to the Buddha, and the Buddha said: 'Bhikkhus should not perform Karmas for Bhikkhunis; Bhikkhunis should perform Karmas for Bhikkhunis, except for three types of Karmas. What are the three? First, the Upasampada (full ordination), second, the Manatta (a period of penance), and third, the Abbhana (restoration to purity) Karma.'
The Bhikkhunis perform various Karmas for the Bhikkhus, but the Bhikkhus do not accept them. This matter is reported to the Buddha, and the Buddha said: 'Bhikkhunis should not perform Karmas for Bhikkhus; Bhikkhus should perform Karmas for Bhikkhus, except for three types of Karmas. What are the three? First, not paying respects, second, not speaking together, and third, not having reverence Karma.'
The Buddha was in Sravasti (an ancient Indian city). At that time, the Bhikkhunis came to Jetavana (a Buddhist monastery) wanting to hear the Dharma, and that day was the day for reciting the precepts. The Bhikkhus said: 'Sisters, please leave! We want to perform the Dharma practice of reciting the precepts.' The Bhikkhunis said: 'We want to hear the Bhikkhus recite the precepts.' The Bhikkhus said: 'The Buddha has not allowed us to recite the Bhikkhu precepts in front of the Bhikkhunis.' This matter was reported to the Buddha, and the Buddha said: 'It is allowed for Bhikkhus to recite the Bhikkhu precepts in front of the Bhikkhunis. It is not allowed for Bhikkhunis to recite the Bhikkhu precepts. If the Bhikkhu forgets while reciting the precepts, it is allowed for the Bhikkhuni to prompt him orally.' At that time, the Bhikkhus came to the Bhikkhuni monastery in the King's Garden wanting to hear the Dharma, and that day was the day for reciting the precepts. The Bhikkhunis said: 'Venerable ones, please leave! We want to perform the Dharma practice of reciting the precepts.' The Bhikkhus said: 'We want to hear the Bhikkhuni precepts.' The Bhikkhunis
言：「佛未聽我等比丘前說比丘尼戒。」是事白佛，佛言：「聽比丘尼，比丘前說比丘尼戒，不聽比丘說比丘尼戒。若比丘尼說戒時忘，聽比丘口授。」
波斯匿王請佛及阿難明日入宮食，阿難先已受他請，時忘不憶復受王請。佛默然受請竟，王頭面禮佛足還宮，是夜辦種種飲食。辦竟敷佛坐處，遣使白佛：「唯聖知時，食具已辦。」佛著衣持缽，共阿難入王宮食。爾時阿難二請忘不與他一請。阿難以食著口中，是時乃憶知，有二請不與他一請，不敢吐食，為恭敬佛故。又不敢咽，為持戒故。佛知阿難心悔，告阿難：「心念與他已便食。」長老優婆離問佛：「佛聽阿難心念與他得食。若餘人心念與他，亦得食不？」佛言：「不得。除五人：一者坐禪人、二者獨處、三者遠行、四者長病、五者飢餓時依親里住。如是人更無餘人，聽心念與他。」
有比丘與一比丘相嫌，與清凈，是人高聲大喚，諸比丘大集問：「何以大喚？」答言：「是比丘重罪欲我邊懺悔。」諸比丘問是比丘：「汝實重罪欲懺悔不？」答言：「不！我欲與清凈，此人與我相嫌，是故大喚與我作過。」是事白佛，佛言：「從今日先相嫌人，不應與清凈、不應與欲、不應與自恣、不應與懺悔。若與懺悔得突吉羅罪。」優波離問佛：「若比丘一處
【現代漢語翻譯】 現代漢語譯本： 他們說：『佛陀之前未曾聽聞我們這些比丘對比丘尼宣說比丘尼戒。』這件事稟告佛陀后，佛陀說：『允許比丘尼在比丘面前宣說比丘尼戒，不允許比丘宣說比丘尼戒。如果比丘尼在說戒時忘記了，允許比丘口頭傳授。』
波斯匿王（Prasenajit，古代憍薩羅國國王）邀請佛陀和阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）明日入宮用齋。阿難先前已經接受了其他人的邀請，當時忘記了，又接受了國王的邀請。佛陀默然接受邀請后，國王頭面禮佛足返回宮殿，當晚準備了各種飲食。準備完畢后，鋪設了佛陀的座位，派遣使者稟告佛陀：『唯愿世尊知時，齋飯已經準備完畢。』佛陀穿上袈裟，拿著缽，與阿難一同進入王宮用齋。當時阿難忘記了之前接受的兩個邀請，沒有把其中一個邀請轉讓給他人。阿難將食物放入口中時，才想起自己接受了兩個邀請，卻沒有把其中一個轉讓給他人，不敢吐出食物，爲了恭敬佛陀的緣故。又不敢嚥下，爲了持守戒律的緣故。佛陀知道阿難心中後悔，告訴阿難：『心中想著把食物轉讓給他人，就可以吃了。』長老優波離（Upali，佛陀的十大弟子之一，持戒第一）問佛陀：『佛陀允許阿難在心中想著把食物轉讓給他人就可以食用。如果其他人心中想著把食物轉讓給他人，也可以食用嗎？』佛陀說：『不可以。除了五種人：一是坐禪的人、二是獨處的人、三是遠行的人、四是長期生病的人、五是飢餓時依親戚朋友居住的人。像這樣的人，沒有其他例外，允許在心中想著把食物轉讓給他人。』
有比丘與另一比丘互相嫌隙，要行清凈法。這個人高聲大喊，眾比丘聚集起來問：『為何大喊？』他回答說：『這位比丘犯了重罪，想要在我這裡懺悔。』眾比丘問那位比丘：『你確實犯了重罪想要懺悔嗎？』他回答說：『不！我想要行清凈法，這個人與我互相嫌隙，所以大喊大叫，說我犯了過錯。』這件事稟告佛陀后，佛陀說：『從今以後，先有嫌隙的人，不應該與他行清凈法、不應該給他同意、不應該讓他自恣、不應該讓他懺悔。如果讓他懺悔，就犯突吉羅罪（Dukkata，一種輕微的罪過）。』優波離問佛陀：『如果比丘住在一起』
【English Translation】 English version: They said: 'The Buddha has not previously heard us, these monks, recite the Bhikkhuni precepts to the Bhikkhunis.' This matter was reported to the Buddha, and the Buddha said: 'Allow the Bhikkhunis to recite the Bhikkhuni precepts in front of the monks, but do not allow the monks to recite the Bhikkhuni precepts to the Bhikkhunis. If a Bhikkhuni forgets while reciting the precepts, allow the monks to recite them orally.'
King Pasenadi (Prasenajit, King of Kosala) invited the Buddha and Ananda (Ananda, one of the ten principal disciples of the Buddha, known for his excellent memory) to have a meal in the palace the next day. Ananda had already accepted another invitation, but he forgot and accepted the king's invitation as well. After the Buddha silently accepted the invitation, the king bowed his head to the Buddha's feet and returned to the palace, where he prepared various foods that night. After preparing everything, he set up the Buddha's seat and sent a messenger to inform the Buddha: 'May the Blessed One know the time, the food is ready.' The Buddha put on his robes, took his bowl, and entered the king's palace with Ananda for the meal. At that time, Ananda forgot about the two previous invitations and did not transfer one of them to someone else. When Ananda put the food in his mouth, he remembered that he had accepted two invitations but had not transferred one of them to someone else. He dared not spit out the food, out of respect for the Buddha. He also dared not swallow it, out of adherence to the precepts. The Buddha knew that Ananda was remorseful and told Ananda: 'Think of giving the food to someone else in your mind, and then you can eat it.' The elder Upali (Upali, one of the ten principal disciples of the Buddha, foremost in discipline) asked the Buddha: 'The Buddha allows Ananda to think of giving the food to someone else in his mind and then eat it. If other people think of giving the food to someone else in their mind, can they also eat it?' The Buddha said: 'No. Except for five types of people: those who are meditating, those who are living alone, those who are traveling far, those who are chronically ill, and those who are hungry and living with relatives and friends. Only these people, with no other exceptions, are allowed to think of giving the food to someone else in their mind.'
There was a monk who had a dispute with another monk and wanted to perform the purification rite. This person shouted loudly, and the monks gathered and asked: 'Why are you shouting?' He replied: 'This monk has committed a serious offense and wants to confess to me.' The monks asked that monk: 'Have you really committed a serious offense and want to confess?' He replied: 'No! I want to perform the purification rite, but this person has a dispute with me, so he is shouting and saying that I have committed an offense.' This matter was reported to the Buddha, and the Buddha said: 'From now on, those who have a prior dispute should not perform the purification rite with him, should not give him consent, should not allow him to act as he pleases, and should not allow him to confess. If he allows him to confess, he commits a Dukkata (Dukkata, a minor offense) offense.' Upali asked the Buddha: 'If monks live together'
僧擯，余處得懺悔不？」佛言：「不得。除是精舍空，若諸比丘死、若反戒、若入外道，聽余處懺悔無罪。」
憍薩羅國有二聚落界相連，是中一比丘尼，謂是一聚落，入異聚落界。諸比丘尼語此比丘尼：「汝得僧伽婆尸沙罪。」是比丘尼言：「何等僧伽婆尸沙？」諸比丘尼言：「汝獨入異聚落。」是比丘尼心中悔，出界故得僧伽婆尸沙，以是事白佛。佛知故問：「汝謂是一界、謂是異界耶？」比丘尼言：「我謂是一界。」佛言：「無罪。從今日聽，若有兩聚落界相連，是中應作一界羯磨。云何作？一比丘尼應僧中唱：『大德尼僧聽！某甲、某甲聚落界，是中欲作一界羯磨。若僧時到僧忍聽，某甲、某甲聚落界，作一界羯磨。如是白。』白二羯磨。『僧已聽某甲、某甲聚落界作一界羯磨竟，僧忍，默然故，是事如是持！』」
諸比丘從憍薩羅國遊行，欲至舍婆提城，近祇洹有好林木茂盛，其中凈潔，諸比丘心樂是處。其日說戒，諸比丘言：「是中作說戒。」說戒竟入祇洹。祇洹比丘打揵槌欲說戒，客比丘問：「何以打揵槌？」答：「欲說戒。」客比丘言：「我等已說戒竟。」問：「長老汝等何處說戒？」答：「某處。」祇洹比丘言：「汝等破僧。」客比丘言：「云何破僧？」「汝等界內二處說戒，輕我等
【現代漢語翻譯】 現代漢語譯本 『僧擯（被僧團驅逐的人），在其他地方可以懺悔嗎？』佛說：『不可以。除非是精舍（僧侶住所）空無一人，或者那些比丘（男性僧侶）死亡、或者還俗、或者加入外道，才允許在其他地方懺悔而沒有罪。』
在憍薩羅國（古印度十六雄國之一）有兩個聚落（村莊）邊界相連，其中一個比丘尼（女性僧侶），認為是一個聚落，進入了另一個聚落的界限。其他比丘尼對比丘尼說：『你犯了僧伽婆尸沙罪（僅次於波羅夷的重罪）。』這個比丘尼說：『什麼是僧伽婆尸沙？』其他比丘尼說：『你獨自進入了另一個聚落。』這個比丘尼心中後悔，因為出了界限而犯了僧伽婆尸沙罪，因此將此事稟告佛陀。佛陀明知故問：『你認為是同一個界限，還是認為是不同的界限呢？』比丘尼說：『我認為是同一個界限。』佛陀說：『沒有罪。從今天開始允許，如果有兩個聚落邊界相連，應該在那裡舉行一個統一界限的羯磨（僧團會議）。怎麼做呢？一個比丘尼應該在僧團中宣佈：『大德尼僧（對尼僧的尊稱）請聽！某甲（某某）、某甲（某某）聚落的界限，想要在那裡舉行統一界限的羯磨。如果僧團時間到了，僧團允許，某甲（某某）、某甲（某某）聚落的界限，舉行統一界限的羯磨。如是稟告。』稟告兩次羯磨。『僧團已經允許某甲（某某）、某甲（某某）聚落的界限舉行統一界限的羯磨完畢，僧團允許，因為默然，這件事就這樣保持！』』
一些比丘從憍薩羅國出發，想要前往舍婆提城（古印度城市），靠近祇洹（祇樹給孤獨園）有一片美好的森林，樹木茂盛，其中乾淨整潔，比丘們喜歡這個地方。那天是說戒日，比丘們說：『在這裡舉行說戒。』說戒完畢後進入祇洹。祇洹的比丘敲打揵槌（召集僧眾的法器）想要說戒，客比丘問：『為什麼要敲打揵槌？』回答：『想要說戒。』客比丘說：『我們已經說戒完畢了。』問：『長老們你們在哪裡說戒？』回答：『在某處。』祇洹的比丘說：『你們破僧（破壞僧團的和諧）。』客比丘說：『怎麼是破僧呢？』『你們在界限內兩個地方說戒，輕視我們。』
【English Translation】 English version 『Sanghabinna (a person expelled from the Sangha), can he confess elsewhere?』 The Buddha said: 『No. Unless the vihara (monastery) is empty, or those bhikkhus (male monks) have died, or have renounced the precepts, or have joined other religions, then it is permissible to confess elsewhere without guilt.』
In the country of Kosala (one of the sixteen ancient Indian Mahajanapadas) there were two villages with connected boundaries. A certain bhikkhuni (female monk) among them, thinking it was one village, entered the boundary of the other village. The other bhikkhunis said to this bhikkhuni: 『You have committed a Sanghavasesa offense (a serious offense second only to Parajika).』 This bhikkhuni said: 『What is a Sanghavasesa?』 The other bhikkhunis said: 『You have entered another village alone.』 This bhikkhuni felt remorse in her heart, because she had crossed the boundary and committed a Sanghavasesa offense, and therefore reported this matter to the Buddha. The Buddha, knowing the situation, asked: 『Did you think it was one boundary, or did you think it was a different boundary?』 The bhikkhuni said: 『I thought it was one boundary.』 The Buddha said: 『There is no offense. From today onwards, it is permitted that if there are two villages with connected boundaries, a Kammavācanā (formal act of the Sangha) should be performed there to establish a unified boundary. How is it done? One bhikkhuni should announce in the Sangha: 『Venerable bhikkhuni Sangha, listen! The boundaries of such-and-such (name) and such-and-such (name) villages, we wish to perform a Kammavācanā to establish a unified boundary there. If it is the Sangha's time, may the Sangha permit that the boundaries of such-and-such (name) and such-and-such (name) villages be established as a unified boundary. Thus it is announced.』 Announce the Kammavācanā twice. 『The Sangha has already permitted the boundaries of such-and-such (name) and such-and-such (name) villages to be established as a unified boundary, the Sangha permits, because of silence, let this matter be maintained in this way!』』
Some bhikkhus, departing from the country of Kosala, wanted to go to the city of Shravasti (ancient Indian city). Near Jetavana (Jetavana Anathapindika Monastery) there was a beautiful forest, with lush trees, clean and tidy, and the bhikkhus liked this place. That day was the day for reciting the precepts, and the bhikkhus said: 『Let us recite the precepts here.』 After reciting the precepts, they entered Jetavana. The bhikkhus of Jetavana struck the ghaṇṭā (bell used to summon the Sangha) wanting to recite the precepts, and the visiting bhikkhus asked: 『Why are you striking the ghaṇṭā?』 They replied: 『We want to recite the precepts.』 The visiting bhikkhus said: 『We have already finished reciting the precepts.』 They asked: 『Venerable elders, where did you recite the precepts?』 They replied: 『At such-and-such place.』 The bhikkhus of Jetavana said: 『You are causing a schism in the Sangha (disrupting the harmony of the Sangha).』 The visiting bhikkhus said: 『How is it causing a schism in the Sangha?』 『You are reciting the precepts in two places within the boundary, showing disrespect to us.』
故。」客比丘心悔：「我等破僧，或得偷蘭遮罪。」是事白佛，佛知故問：「汝心云何？」客比丘言：「我謂是外界。」佛言：「無罪。從今日不得為小因緣故住道中說戒。若欲說戒，當上高處立觀知，近處有精舍無？若有，應入中作布薩說戒。」
憍薩羅國有邊聚落，諸比丘畏賊，棄精舍入是聚落。其日說戒日，有比丘共賊來，是比丘不知，何者是外界？何者是內界？是事白佛，佛言：「有聚落屬賊，是一切外界，是時隨所在處自在說戒。」
舍婆提國有賈客主，欲至他國，占沸星日發。有比丘以此布薩日，欲共賈客主去，是比丘到賈客主所語言：「小住！我有法事。」賈客主答：「今是沸星日好，不得住，汝作法事竟隨後來。」諸比丘不知當云何？是事白佛，佛言：「若賈客住，廣說戒；若小住，略說戒；若不住，三語說；若都不聽住，各各口語：『今日布薩說戒。』若白衣在比丘中，不得各各口語，是時應一心念：『今日布薩說戒。』」是賈客主發，到宿處作制限，不得散住。若散住盡奪財物及奪命。是日說戒日，諸比丘不知當云何？是事白佛，佛言：「從今日若有如是布薩說戒日，應但一心念：『今日布薩說戒。』」
有賈客主，到有龍處宿，諸比丘語賈客主：「我等欲作法事。」賈客主
【現代漢語翻譯】 現代漢語譯本： 因此，那位客比丘心中後悔：『我們破壞了僧團的和合，或許會犯下偷蘭遮罪（Thūlaccaya，一種罪名）。』 這件事稟告了佛陀，佛陀明知故問：『你們當時心裡是怎麼想的？』 客比丘說：『我們以為那是外界。』 佛陀說：『沒有罪過。從今以後，不得因為微小的因緣就在道路中間說戒。如果想要說戒，應當登上高處觀察，看附近是否有精舍（Vihāra，僧院）？如果有，就應當進入精舍中作布薩（Poṣadha，每半月舉行的集會）說戒。』
憍薩羅國（Kosala）有個邊境聚落，眾比丘害怕盜賊，捨棄精舍進入這個聚落。那天是說戒日，有個比丘和盜賊一起來到這裡，這位比丘不知道哪些是外界？哪些是內界？ 這件事稟告了佛陀，佛陀說：『有聚落屬於盜賊控制，那一切都是外界，這時可以隨所在的地方自在地說戒。』
舍婆提國（Śrāvastī）有個商人首領，想要到其他國家去，占卜后選定沸星日出發。有個比丘正值布薩日，想要和商人首領一同前往，這位比丘到商人首領那裡說：『請稍微停留一下！我有法事要做。』 商人首領回答：『今天是沸星日，是個好日子，不能停留，你做法事完畢后隨後趕來。』 眾比丘不知道該怎麼辦？ 這件事稟告了佛陀，佛陀說：『如果商人首領願意停留，就詳細地說戒；如果稍微停留，就簡略地說戒；如果不停留，就用三句話說戒；如果完全不聽從停留，就各自口頭說：『今天是布薩說戒。』 如果有在家居士在比丘之中，就不得各自口頭說，這時應當一心念誦：『今天是布薩說戒。』 這位商人首領出發后，到達住宿的地方就制定了限制，不得分散居住。如果分散居住，就會被奪取財物甚至性命。 這天是說戒日，眾比丘不知道該怎麼辦？ 這件事稟告了佛陀，佛陀說：『從今以後，如果有像這樣的布薩說戒日，就應當只一心念誦：『今天是布薩說戒。』
有個商人首領，到達有龍的地方住宿，眾比丘告訴商人首領：『我們想要作法事。』 商人首領
【English Translation】 English version: Therefore, that guest Bhikṣu (Buddhist monk) felt remorse: 'We have disrupted the Saṅgha (Buddhist monastic order), perhaps incurring a Thūlaccaya (an offense).' This matter was reported to the Buddha, who, knowing the situation, asked: 'What were your thoughts at that time?' The guest Bhikṣu said: 'We thought it was an external boundary.' The Buddha said: 'There is no offense. From today onwards, you must not recite the Prātimokṣa (code of monastic discipline) in the middle of the road for minor reasons. If you wish to recite the Prātimokṣa, you should ascend to a high place to observe whether there is a Vihāra (monastery) nearby. If there is, you should enter it to perform the Poṣadha (bi-monthly observance) and recite the Prātimokṣa.'
In the country of Kosala (an ancient Indian kingdom), there was a border village. The Bhikṣus, fearing thieves, abandoned the Vihāra and entered this village. That day was the day for reciting the Prātimokṣa. A Bhikṣu came with the thieves, and this Bhikṣu did not know what was an external boundary and what was an internal boundary. This matter was reported to the Buddha, who said: 'If a village belongs to the thieves, then everything there is an external boundary. At that time, you may freely recite the Prātimokṣa wherever you are.'
In Śrāvastī (an ancient Indian city), there was a merchant leader who wanted to go to another country and chose a 'boiling star' day for departure. A Bhikṣu, on this Poṣadha day, wanted to go with the merchant leader. This Bhikṣu went to the merchant leader and said: 'Please wait a little! I have a Dharma (Buddhist teachings) matter to attend to.' The merchant leader replied: 'Today is a good 'boiling star' day, and I cannot wait. After you have finished your Dharma matter, follow me later.' The Bhikṣus did not know what to do. This matter was reported to the Buddha, who said: 'If the merchant leader is willing to wait, recite the Prātimokṣa in detail; if he waits a little, recite the Prātimokṣa briefly; if he does not wait, recite the Prātimokṣa in three sentences; if he does not listen at all and does not wait, each of you should verbally say: 'Today is the Poṣadha for reciting the Prātimokṣa.' If there are laypeople among the Bhikṣus, you must not verbally say it individually. At that time, you should recite in your mind: 'Today is the Poṣadha for reciting the Prātimokṣa.'' After the merchant leader departed, he arrived at the lodging place and set a restriction that they must not stay scattered. If they stay scattered, their property and even their lives will be taken. That day was the day for reciting the Prātimokṣa, and the Bhikṣus did not know what to do. This matter was reported to the Buddha, who said: 'From today onwards, if there is such a Poṣadha day for reciting the Prātimokṣa, you should only recite in your mind: 'Today is the Poṣadha for reciting the Prātimokṣa.'
There was a merchant leader who arrived at a place inhabited by dragons for lodging. The Bhikṣus told the merchant leader: 'We want to perform a Dharma matter.' The merchant leader
言：「大德！是處龍處莫作聲，龍儻瞋，我等得大愁怖。」諸比丘不知當云何？便白佛，佛言：「從今日如是布薩說戒日，應但一心念：『今日布薩說戒。』」
有賈客主，到鬼神處宿。是日說戒日，諸比丘語賈客主：「我等欲作法事。」賈客主言：「大德！是處鬼神處莫作聲，鬼儻來，我等得大愁怖。」諸比丘不知當云何？便白佛，佛言：「從今日若如是布薩說戒日，但應一心念：『今日布薩說戒。』」
長老優波離問佛：「阿蘭若比丘在獨處一身，當云何說戒？云何自恣？云何受衣？云何受七日法？云何受七日藥？云何與一請？云何衣物以清凈故施？」佛告優波離：「若阿蘭若比丘獨處一身，聽一心念：『今日布薩說戒。』得說戒法、自恣、受衣、受七日法、受七日藥、與一請，及凈施衣物亦爾。」
神通大德大力比丘，至凈國乞食，國人多惡。若受飲食先好洗手，是比丘先受食便欲啖，凈人言：「我等非不凈人。」持飲食來與比丘，不手授便著地。諸比丘不知當云何？白佛，佛言：「從今日凈國中聽不手授得取，以凈國土故。」
有一住處，一上座犯僧伽婆尸沙，上座言：「我當行波利婆沙行摩那埵。」諸人言：「上座行波利婆沙摩那埵，何況中座下座。」生不信心。諸比丘是事白佛
【現代漢語翻譯】 現代漢語譯本： 他們說：『大德！這個地方是龍居住的地方，請不要發出聲音，如果龍生氣了，我們就會非常害怕。』眾比丘不知道該怎麼辦，就去稟告佛陀。佛陀說：『從今天起，像這樣在布薩說戒的日子，應該只一心念誦：『今日布薩說戒。』』 有一個商人，到鬼神居住的地方住宿。那天是說戒日，眾比丘告訴商人：『我們想要做法事。』商人說：『大德！這個地方是鬼神居住的地方，請不要發出聲音，如果鬼神來了，我們就會非常害怕。』眾比丘不知道該怎麼辦，就去稟告佛陀。佛陀說：『從今天起，如果像這樣在布薩說戒的日子，就應該只一心念誦：『今日布薩說戒。』』 長老優波離（Upali）問佛陀：『阿蘭若（Aranya，指遠離人煙的處所）的比丘獨自一人在偏僻的地方，應當如何說戒？如何自恣（Pravāraṇa，指僧眾于雨季安居結束后的解界儀式）？如何受衣？如何受七日法？如何受七日藥？如何給予邀請？如何爲了清凈而施捨衣物？』佛陀告訴優波離：『如果阿蘭若比丘獨自一人在偏僻的地方，允許他一心念誦：『今日布薩說戒。』這樣就算完成了說戒法、自恣、受衣、受七日法、受七日藥、給予邀請，以及清凈地施捨衣物。』 有神通廣大、有大威力的比丘，到清凈的國度乞食，那個國家的人大多很粗俗。如果接受飲食前先洗手，這位比丘先接受食物，正要吃的時候，負責清潔的人說：『我們不是不乾淨的人。』他們拿著食物來給比丘，不親手遞給他，而是放在地上。眾比丘不知道該怎麼辦，就去稟告佛陀。佛陀說：『從今天起，在清凈的國度中，允許不親手遞給食物也可以接受，因為是清凈的國土。』 有一個住處，一位上座（長老）犯了僧伽婆尸沙（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪），這位上座說：『我應當進行波利婆沙（Parivāsa，一種懺悔期）和摩那埵（Mānatta，一種贖罪期）。』其他人說：『上座都要進行波利婆沙和摩那埵，更何況是中座和下座。』因此產生了不信任感。眾比丘將這件事稟告了佛陀。
【English Translation】 English version: They said, 'Venerable Sirs! This is a place where dragons dwell; please do not make any noise. If the dragons become angry, we will be greatly frightened.' The monks did not know what to do, so they reported this to the Buddha. The Buddha said, 'From today onward, on such days of Uposatha (布薩，observance day) and recitation of precepts, you should only focus your mind and recite: 『Today is the Uposatha and recitation of precepts.』' There was a merchant who stayed overnight in a place inhabited by spirits. That day was the day for reciting the precepts. The monks told the merchant, 'We wish to perform a Dharma ceremony.' The merchant said, 'Venerable Sirs! This is a place where spirits dwell; please do not make any noise. If the spirits come, we will be greatly frightened.' The monks did not know what to do, so they reported this to the Buddha. The Buddha said, 'From today onward, if it is such a day of Uposatha and recitation of precepts, you should only focus your mind and recite: 『Today is the Uposatha and recitation of precepts.』' The Elder Upali (優波離) asked the Buddha, 'How should a monk in Aranya (阿蘭若，a secluded place) who is alone recite the precepts? How should he perform Pravāraṇa (自恣，the ceremony marking the end of the rainy season retreat)? How should he receive robes? How should he observe the seven-day rule? How should he receive seven-day medicine? How should he give an invitation? How should he donate clothing for the sake of purity?' The Buddha told Upali, 'If a monk in Aranya is alone in a secluded place, he is allowed to focus his mind and recite: 『Today is the Uposatha and recitation of precepts.』 This is considered as having completed the recitation of precepts, Pravāraṇa, receiving robes, observing the seven-day rule, receiving seven-day medicine, giving an invitation, and donating clothing purely.' Monks with great supernatural powers and great strength went to a pure country to beg for food. The people of that country were mostly crude. If they washed their hands before receiving food, this monk received the food first and was about to eat it when the cleaner said, 'We are not impure people.' They brought the food to the monk but did not hand it to him directly, instead placing it on the ground. The monks did not know what to do, so they reported this to the Buddha. The Buddha said, 'From today onward, in a pure country, it is permissible to accept food even if it is not handed directly, because it is a pure land.' In one dwelling place, a senior monk (上座) committed a Saṃghāvaśeṣa (僧伽婆尸沙，an offense second only to Pārājika). The senior monk said, 'I should undergo Parivāsa (波利婆沙，a period of probation) and Mānatta (摩那埵，a period of penance).' The others said, 'If the senior monk has to undergo Parivāsa and Mānatta, what about the middle-ranking and junior monks?' This caused a lack of faith. The monks reported this matter to the Buddha.
，佛言：「若一心生念：『從今日更不作。』是時即得清凈。」
有一住處有比丘大德多知：「我行波利婆沙行摩那埵。」諸人言：「大德多知比丘，行如是事，何況餘人。」生不信心。諸比丘以是事白佛，佛言：「若一心生念：『從今日是事更不作。』是時即得清凈。」
有比丘犯僧伽婆尸沙罪，諸比丘言：「汝行波利婆沙摩那埵，是罪如法懺悔。」其人言：「我不能行，我寧當反戒。」諸比丘以是事白佛，佛言：「若一心生念：『從今日更不作。』是時即得清凈。」
有比丘病，犯僧伽婆尸沙罪。諸比丘言：「汝行波利婆沙摩那埵，是罪如法懺悔。」其人言：「我不能行懺悔法，無力故。」諸比丘言：「汝乞出罪羯磨。」其人言：「我不能胡跪住。」諸比丘以是事白佛，佛言：「若一心生念：『從今日更不作。』是時即得清凈。」
有一住處，比丘犯僧伽婆尸沙罪，眾不滿二十人，是比丘欲至他處懺悔，道路遇賊死。諸比丘言：「是比丘不清凈死，或墮惡道。」是事白佛，佛言：「一心生念如法懺悔，是人清凈，死不墮惡道，得生天上。」
有一住處，比丘犯僧伽婆尸沙罪，眾不清凈，是比丘至他眾欲懺悔，道路遇賊奪命。諸比丘言：「是比丘不清凈死，或墮惡道。」是事白佛，
【現代漢語翻譯】 現代漢語譯本 佛說：『如果一心生起念頭：『從今天起，我再也不做這件事了。』那時就能得到清凈。』 有一個地方住著一位博學多聞的大德比丘，他說：『我將要進行波利婆沙行（Parivasa，別住），摩那埵（Manatta，意為『意樂』，此處指懺悔期間的修行）。』眾人議論說：『大德多知比丘尚且做這樣的事，更何況其他人呢。』於是對比丘失去了信心。眾比丘將此事稟告佛陀，佛說：『如果一心生起念頭：『從今天起，這件事我再也不做了。』那時就能得到清凈。』 有比丘犯了僧伽婆尸沙罪（Sanghavasesa，僧殘罪），眾比丘說：『你應該進行波利婆沙行和摩那埵，按照佛法如法懺悔這個罪過。』那人說：『我不能進行這些修行，我寧願捨棄戒律。』眾比丘將此事稟告佛陀，佛說：『如果一心生起念頭：『從今天起，我再也不做這件事了。』那時就能得到清凈。』 有比丘生病，犯了僧伽婆尸沙罪。眾比丘說：『你應該進行波利婆沙行和摩那埵，按照佛法如法懺悔這個罪過。』那人說：『我不能進行懺悔之法，因為沒有力氣。』眾比丘說：『那你請求羯磨（Karma，業）出罪。』那人說：『我不能胡跪站立。』眾比丘將此事稟告佛陀，佛說：『如果一心生起念頭：『從今天起，我再也不做這件事了。』那時就能得到清凈。』 有一個地方，有比丘犯了僧伽婆尸沙罪，僧團不滿二十人，這位比丘想要到其他地方去懺悔，在路上遇到盜賊被殺死了。眾比丘說：『這位比丘不清凈地死去，或許會墮入惡道。』眾比丘將此事稟告佛陀，佛說：『一心生起念頭如法懺悔，這個人是清凈的，死後不會墮入惡道，能夠往生天上。』 有一個地方，有比丘犯了僧伽婆尸沙罪，僧團不清凈，這位比丘到其他僧團想要懺悔，在路上遇到盜賊被奪去了性命。眾比丘說：『這位比丘不清凈地死去，或許會墮入惡道。』眾比丘將此事稟告佛陀
【English Translation】 English version The Buddha said, 'If one single-mindedly generates the thought: 'From today onwards, I will not do this again,' at that moment, one attains purity.' In one dwelling place, there was a learned and virtuous Bhikkhu (Bhikkhu, Buddhist monk) who said, 'I will undertake Parivasa (Parivasa, living separately), and Manatta (Manatta, meaning 'satisfaction', here referring to the practice during repentance).' The people said, 'If the virtuous and knowledgeable Bhikkhu does such things, what about others?' They lost faith. The Bhikkhus reported this matter to the Buddha, who said, 'If one single-mindedly generates the thought: 'From today onwards, I will not do this again,' at that moment, one attains purity.' A Bhikkhu committed a Sanghavasesa offense (Sanghavasesa, an offense requiring a meeting of the Sangha). The Bhikkhus said, 'You should undertake Parivasa and Manatta, and repent of this offense according to the Dharma.' That person said, 'I cannot undertake these practices; I would rather renounce the precepts.' The Bhikkhus reported this matter to the Buddha, who said, 'If one single-mindedly generates the thought: 'From today onwards, I will not do this again,' at that moment, one attains purity.' A Bhikkhu was sick and committed a Sanghavasesa offense. The Bhikkhus said, 'You should undertake Parivasa and Manatta, and repent of this offense according to the Dharma.' That person said, 'I cannot undertake the practice of repentance because I have no strength.' The Bhikkhus said, 'Then request a Karma (Karma, action) for absolution.' That person said, 'I cannot kneel and stand.' The Bhikkhus reported this matter to the Buddha, who said, 'If one single-mindedly generates the thought: 'From today onwards, I will not do this again,' at that moment, one attains purity.' In one dwelling place, a Bhikkhu committed a Sanghavasesa offense, and the Sangha (Sangha, monastic community) was less than twenty in number. This Bhikkhu wanted to go to another place to repent, but he was killed by thieves on the road. The Bhikkhus said, 'This Bhikkhu died impurely and may fall into the evil realms.' The Bhikkhus reported this matter to the Buddha, who said, 'If one single-mindedly generates the thought and repents according to the Dharma, this person is pure, and after death, he will not fall into the evil realms but will be reborn in the heavens.' In one dwelling place, a Bhikkhu committed a Sanghavasesa offense, and the Sangha was impure. This Bhikkhu went to another Sangha wanting to repent, but he was killed by thieves on the road. The Bhikkhus said, 'This Bhikkhu died impurely and may fall into the evil realms.' The Bhikkhus reported this matter to the Buddha
佛言：「一心生念如法懺悔，是人清凈，死不墮惡道得生天上。」(凡有六種懺法，不可妄用及僥倖也。唐為自欺，罪亦不除，要須廣問，明律者能斷之耳，相甚難知。)
憍薩羅國遠住處，二比丘共住，有賊來捕是比丘，欲祠祀故賊一面住守。是二比丘其日說戒日，二比丘言：「聚落主小放，我等欲作法事。」賊言：「聽汝作法事。」二比丘小遠，一人言：「我有罪。」一人言：「我亦有罪，佛說俱有罪人不得清凈。」賊言：「汝道何物？汝欲走去耶？」答：「不去。」「道何等？」答言：「我等有過欲懺悔耳。」賊言：「汝有何過？」答：「如是如是過。」賊言：「汝等是好人，有爾許小事，持是作過。我等是惡人，惱如是好善人。」賊到賊主所言：「是比丘好善人，可放使去，我更覓餘人。」賊主言：「放去。」比丘從恐怖中得脫。是二比丘以是事向諸比丘說。諸比丘以是事白佛，佛言：「從今日如是急事，若不相應罪聽懺悔。」
憍薩羅國遠住處，有二比丘共住，有賊來捕是比丘，為祠祀故賊一面住守。是二比丘，其日是說戒日，比丘言：「聚落主小放我等，我等欲作法事。」賊言：「聽汝作法事。」二比丘小遠。一人言：「我有罪。」一人言：「我亦有罪。佛說：『相應罪不得懺悔，不相應罪
【現代漢語翻譯】 現代漢語譯本：佛說：『一心生起正念，如法懺悔，這個人就能得到清凈，死後不會墮入惡道，能夠往生天上。』（總共有六種懺悔的方法，不可以胡亂使用，也不可以心存僥倖。如果只是表面上的懺悔，那是自欺欺人，罪業也不會消除，一定要廣泛請教，明白戒律的人才能判斷，真相很難知道。）
在憍薩羅國（Kosala，古印度十六雄國之一）的偏遠住處，有兩個比丘（bhiksu，佛教出家男眾）一起居住，有盜賊來抓捕這兩位比丘，想要用他們來祭祀，盜賊在一旁看守。那天是比丘們說戒的日子，兩位比丘說：『聚落主（村長）稍微放我們一下，我們想要做法事。』盜賊說：『允許你們做法事。』兩位比丘稍微走遠了一些，其中一人說：『我有罪。』另一人說：『我也有罪，佛說共同有罪的人不能得到清凈。』盜賊說：『你們在說什麼？你們想要逃走嗎？』回答說：『不逃走。』『在說什麼？』回答說：『我們有錯想要懺悔罷了。』盜賊說：『你們有什麼過錯？』回答說：『像這樣這樣的過錯。』盜賊說：『你們是好人，有這麼一點小事，就認為是過錯。我們是惡人，惱害像你們這樣善良的好人。』盜賊到盜賊頭目那裡說：『這兩位比丘是善良的好人，可以放他們走，我們再去尋找其他人。』盜賊頭目說：『放他們走吧。』比丘們從恐怖中脫離出來。這兩位比丘把這件事告訴了其他的比丘。其他的比丘把這件事稟告了佛陀，佛說：『從今天開始，如果遇到這樣緊急的事情，如果不符合（戒律）的罪，允許懺悔。』
在憍薩羅國（Kosala，古印度十六雄國之一）的偏遠住處，有兩個比丘（bhiksu，佛教出家男眾）一起居住，有盜賊來抓捕這兩位比丘，想要用他們來祭祀，盜賊在一旁看守。那天是比丘們說戒的日子，比丘說：『聚落主（村長）稍微放我們一下，我們想要做法事。』盜賊說：『允許你們做法事。』兩位比丘稍微走遠了一些。其中一人說：『我有罪。』另一人說：『我也有罪。佛說：『相應的罪不能懺悔，不相應的罪』
【English Translation】 English version: The Buddha said: 'If one single-mindedly generates a thought of repentance according to the Dharma, that person will be purified, and after death, they will not fall into evil realms but will be reborn in the heavens.' (There are six kinds of repentance methods, which should not be used recklessly or with僥倖(jiao xing, a lucky mentality). Superficial repentance is self-deception, and sins will not be eliminated. One must inquire widely, and those who understand the Vinaya (rules of monastic discipline) can make a judgment, but the truth is difficult to know.)
In a remote dwelling place in the country of Kosala (古印度十六雄國之一, one of the sixteen great kingdoms of ancient India), two bhiksus (比丘, Buddhist monks) lived together. Thieves came to capture these bhiksus, intending to use them for sacrifice. The thieves stood guard on one side. That day was the day the bhiksus recited the precepts. The two bhiksus said: 'Village chief, please release us for a moment, we want to perform a Dharma practice.' The thieves said: 'We allow you to perform a Dharma practice.' The two bhiksus went a little further away. One said: 'I have a sin.' The other said: 'I also have a sin. The Buddha said that those who share a sin cannot be purified.' The thieves said: 'What are you saying? Do you want to run away?' They replied: 'We are not running away.' 'What are you saying?' They replied: 'We have transgressions and want to repent.' The thieves said: 'What transgressions do you have?' They replied: 'Such and such transgressions.' The thieves said: 'You are good people, considering such small matters as transgressions. We are evil people, troubling such good and virtuous people.' The thieves went to the chief of the thieves and said: 'These bhiksus are good and virtuous people, we can let them go, and we can find other people.' The chief of the thieves said: 'Let them go.' The bhiksus escaped from the terror. These two bhiksus told the other bhiksus about this matter. The other bhiksus reported this matter to the Buddha. The Buddha said: 'From today onwards, if such an urgent matter arises, if the sin is not corresponding (to the precepts), repentance is allowed.'
In a remote dwelling place in the country of Kosala (古印度十六雄國之一, one of the sixteen great kingdoms of ancient India), two bhiksus (比丘, Buddhist monks) lived together. Thieves came to capture these bhiksus, intending to use them for sacrifice. The thieves stood guard on one side. That day was the day the bhiksus recited the precepts. The bhiksus said: 'Village chief, please release us for a moment, we want to perform a Dharma practice.' The thieves said: 'We allow you to perform a Dharma practice.' The two bhiksus went a little further away. One said: 'I have a sin.' The other said: 'I also have a sin. The Buddha said: 'Corresponding sins cannot be repented, non-corresponding sins'
得懺悔。』今我等是相應罪，不得共懺悔。」賊言：「汝道何等？欲走去耶？」答言：「不去。」問：「若不走，道何等？」答言：「我等有過欲懺悔耳。」賊言：「汝有何過？」答：「如是如是過。」賊言：「汝等是好善人，有爾許小事持作過。我等是惡人，惱如是善人。」賊到賊主所言：「是比丘善人，可放使去，我等更覓餘人。」賊主言：「放去。」是二比丘恐怖中得脫，向諸比丘說。諸比丘白佛，佛言：「從今日若有相應罪，是比丘一心生念口言：『后當向清凈比丘懺悔。』聽受相應罪懺悔。」
有一住處比丘病，墮罪，語看病人：「我有罪。」看病人言：「我亦同有是罪。」「佛說：『有相應罪，一心生念口言懺悔，后聽受他懺悔。』我等是事故，欲從汝懺悔。」看病人答：「遠住處二比丘，為賊捕得欲祠祀，是故佛聽。若相應罪懺悔，不聽病人如是懺悔。」是病比丘死，心悔故墮惡道。是事白佛，佛言：「從今日若有相應罪，若賊捕得、若病人，聽心生口言懺，后當從清凈比丘懺悔，后聽受他懺悔。」
憍薩羅國舍利弗，欲遊行至舍婆提。中道有空精舍，是說戒日不知何者是內界、何處是界外？是事白佛，佛言：「若有棄空精舍，是名一切界外，是中隨意說戒。」
憍薩羅國有二聚落
【現代漢語翻譯】 現代漢語譯本：『必須懺悔。』現在我們是相應的罪，不能一起懺悔。」強盜說：「你說什麼？想逃走嗎？」回答說：「不逃走。」問：「如果不逃走，說什麼？」回答說：「我們有過錯想要懺悔罷了。」強盜說：「你們有什麼過錯？」答：「如此如此的過錯。」強盜說：「你們是好善人，有這麼一點小事就認為是過錯。我們是惡人，惱害像你們這樣的善人。」強盜到強盜頭目那裡說：「這些比丘是善人，可以放他們走，我們再去尋找其他人。」強盜頭目說：「放他們走。」這兩個比丘在恐怖中得以脫身，向其他比丘訴說。眾比丘稟告佛陀，佛陀說：「從今天起，如果有了相應的罪，這些比丘一心生念口中說：『以後當向清凈的比丘懺悔。』允許接受相應罪的懺悔。」
有一處僧團的比丘生病，犯了罪，告訴看護病人的人：「我有罪。」看護病人的人說：「我也同樣有這個罪。」「佛說：『有了相應的罪，一心生念口中說懺悔，以後聽受他人的懺悔。』我們是因為這個緣故，想要向你懺悔。」看護病人的人回答說：「住在遠處的兩個比丘，被強盜抓住想要祭祀，因此佛陀允許。如果相應的罪要懺悔，不允許病人這樣懺悔。」這個生病的比丘死了，因為心中後悔而墮入惡道。這件事稟告佛陀，佛陀說：「從今天起，如果有了相應的罪，如果是被強盜抓住、或者是病人，允許心中生念口中說懺悔，以後應當從清凈的比丘懺悔，以後聽受他人的懺悔。」
在憍薩羅國（Kosala，古印度十六大國之一）的舍利弗（Sariputta，佛陀十大弟子之一），想要前往舍婆提（Savatthi，古印度城市）。途中有一個空曠的精舍，在說戒日那天不知道哪裡是內界、哪裡是界外？這件事稟告佛陀，佛陀說：「如果捨棄了空曠的精舍，這就被稱為一切界外，在這裡可以隨意說戒。」
在憍薩羅國（Kosala，古印度十六大國之一）有兩個聚落
【English Translation】 English version: 'One must confess.' Now we have corresponding offenses, and we cannot confess together.' The thieves said, 'What are you saying? Do you want to run away?' They replied, 'We are not running away.' They asked, 'If you are not running away, what are you saying?' They replied, 'We have transgressions that we want to confess.' The thieves said, 'What transgressions do you have?' They answered, 'Such and such transgressions.' The thieves said, 'You are good people, considering such small matters as transgressions. We are evil people, troubling such good people as you.' The thieves went to their leader and said, 'These monks are good people; let them go, and we will look for others.' The leader said, 'Let them go.' These two monks escaped from their terror and told the other monks. The monks reported this to the Buddha, who said, 'From today onward, if there are corresponding offenses, these monks should sincerely think and say, 'I will confess to a pure monk later.' Confession of corresponding offenses is permitted.'
There was a monk in a monastery who was sick and had committed an offense. He told the person caring for him, 'I have an offense.' The caregiver said, 'I also have the same offense.' 'The Buddha said, 'If there are corresponding offenses, sincerely think and say confession, and later listen to others' confessions.' We want to confess to you for this reason.' The caregiver replied, 'Two monks living far away were captured by thieves who wanted to sacrifice them; therefore, the Buddha permitted it. If corresponding offenses are to be confessed, a sick person is not allowed to confess in this way.' The sick monk died and fell into a bad realm because of his regret. This matter was reported to the Buddha, who said, 'From today onward, if there are corresponding offenses, whether captured by thieves or sick, it is permitted to sincerely think and say confession, and later confess to a pure monk, and later listen to others' confessions.'
Sariputta (Sariputta, one of the Buddha's ten great disciples) in Kosala (Kosala, one of the sixteen great kingdoms of ancient India) wanted to go to Savatthi (Savatthi, an ancient Indian city). On the way, there was an empty monastery. On the day of the recitation of precepts, he did not know what was the inner boundary and what was outside the boundary. This matter was reported to the Buddha, who said, 'If one abandons an empty monastery, it is called outside all boundaries, and one can freely recite the precepts there.'
In Kosala (Kosala, one of the sixteen great kingdoms of ancient India) there were two villages
連界，是時飢餓，有比丘尼將一比丘尼伴，到異聚落親里舍，與二、三日食，更不能與，語比丘尼言：「汝一人尚不能活，何以將人來？」比丘尼答：「佛不聽我獨余聚落行，以是故將來。」比丘尼不知當云何？便白佛。佛言：「從今日連界，是中應作一界羯磨。云何作？僧一心會，一比丘尼應唱言：『大德尼僧聽！某甲、某甲聚落，作一界羯磨。若僧時到僧忍聽，某甲、某甲聚落，作一界羯磨。如是白。』白二羯磨。『僧已聽某甲、某甲聚落作一界羯磨竟，僧忍，默然故，是事如是持！』」
憍薩羅國諸比丘遊行，與賈客俱經過大澤。諸比丘從賈客主乞水，賈客主即出水與著缽中，水上有少食，諸比丘棄水。賈客主言：「汝亦知是中無水水難得，何以棄水？」比丘言：「日時已過，是水上有少食，不應飲故。」是比丘不知當云何？是事白佛，佛言：「不應一切棄，棄上少許水，下凈水聽飲。」
憍薩羅國諸比丘遊行，與賈客俱經過大澤故。諸比丘從賈客主乞水，賈客主即出水與著缽中，水底有少許食，諸比丘棄水。賈客主言：「汝亦知是中無水水難得，何以棄是水？」比丘答言：「日過中，是水底有少食，不應飲，是故棄。」是比丘不知當云何？是事白佛，佛言：「不應一切棄，上水聽飲，下底應棄。
【現代漢語翻譯】 現代漢語譯本 連界（連線的區域），當時正值饑荒，有一位比丘尼（bhikkhuni，佛教女出家人）帶著另一位比丘尼同伴，去到另一個村落的親戚家，親戚給了她們兩三天的食物，之後就不能再給了，對比丘尼說：『你一個人尚且難以活下去，為什麼還要帶人來呢？』比丘尼回答說：『佛陀不允許我獨自在村落間行走，因此才帶她一起來。』這位比丘尼不知道該怎麼辦，便稟告了佛陀。佛陀說：『從今天起，對於連線的區域，應該在這裡舉行一次結界羯磨（kamma，佛教儀式）。應該如何做呢？僧團一心集會，一位比丘尼應該唱言：『大德尼僧（bhikkhuni-sangha，比丘尼僧團）聽！某甲、某甲村落，將要舉行結界羯磨。如果僧團時間已到，僧團允許，某甲、某甲村落，將要舉行結界羯磨。』這樣稟告。稟告兩次羯磨。『僧團已經聽取了某甲、某甲村落舉行結界羯磨完畢，僧團允許，因為默然的緣故，這件事就這樣保持！』
憍薩羅國（Kosala，古印度十六雄國之一）的比丘（bhikkhu，佛教出家人）們，與商人一起經過一片大澤。比丘們向商隊首領乞水，商隊首領就拿出水放在缽（patra，僧人使用的食器）中，水面上有一些食物殘渣，比丘們便把水倒掉了。商隊首領說：『你們也知道這裡缺水，水很難得到，為什麼要倒掉水呢？』比丘們說：『時間已經過了中午，這水面上有一些食物殘渣，不應該飲用。』這些比丘不知道該怎麼辦，這件事稟告了佛陀，佛陀說：『不應該全部倒掉，倒掉上面少許的水，下面的乾淨的水可以飲用。』
憍薩羅國（Kosala，古印度十六雄國之一）的比丘（bhikkhu，佛教出家人）們，與商人一起經過一片大澤。比丘們向商隊首領乞水，商隊首領就拿出水放在缽（patra，僧人使用的食器）中，水底有一些食物殘渣，比丘們便把水倒掉了。商隊首領說：『你們也知道這裡缺水，水很難得到，為什麼要倒掉這水呢？』比丘們回答說：『時間已經過了中午，這水底有一些食物殘渣，不應該飲用，所以才倒掉。』這些比丘不知道該怎麼辦，這件事稟告了佛陀，佛陀說：『不應該全部倒掉，上面的水可以飲用，下面的沉澱物應該倒掉。』
【English Translation】 English version At a connected boundary, there was a famine. A bhikkhuni (Buddhist nun) took another bhikkhuni companion to the house of relatives in a different village. The relatives gave them food for two or three days, but then could not give any more, saying to the bhikkhuni: 'You yourself can barely survive, why did you bring someone else?' The bhikkhuni replied: 'The Buddha does not allow me to travel alone in villages, that is why I brought her.' The bhikkhuni did not know what to do, so she reported it to the Buddha. The Buddha said: 'From today onwards, for connected boundaries, a boundary-establishing kamma (Buddhist ritual) should be performed there. How should it be done? The Sangha (Buddhist monastic community) should assemble with one mind, and one bhikkhuni should announce: 'Venerable bhikkhuni-sangha (community of nuns), listen! In such-and-such villages, a boundary-establishing kamma will be performed. If it is the Sangha's time, may the Sangha consent, in such-and-such villages, a boundary-establishing kamma will be performed.' Thus, she should announce. Announce the kamma twice. 'The Sangha has heard that the boundary-establishing kamma has been completed in such-and-such villages, the Sangha consents, because of silence, let this matter be maintained thus!'
Bhikkhus (Buddhist monks) in the country of Kosala (one of the sixteen ancient Indian Mahajanapadas), were traveling through a great wilderness with merchants. The bhikkhus asked the leader of the merchants for water. The leader of the merchants took out water and put it in their patras (bowls). There were some food scraps on the surface of the water, so the bhikkhus poured the water away. The leader of the merchants said: 'You also know that there is no water here, and water is difficult to obtain, why did you pour the water away?' The bhikkhus said: 'The time has passed noon, and there are some food scraps on the surface of the water, so it should not be drunk.' These bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha said: 'You should not pour it all away. Pour away a little of the water on top, and the clean water below is permissible to drink.'
Bhikkhus (Buddhist monks) in the country of Kosala (one of the sixteen ancient Indian Mahajanapadas), were traveling through a great wilderness with merchants. The bhikkhus asked the leader of the merchants for water. The leader of the merchants took out water and put it in their patras (bowls). There were some food scraps at the bottom of the water, so the bhikkhus poured the water away. The leader of the merchants said: 'You also know that there is no water here, and water is difficult to obtain, why did you pour this water away?' The bhikkhus replied: 'The time has passed noon, and there are some food scraps at the bottom of the water, so it should not be drunk, that is why we poured it away.' These bhikkhus did not know what to do, so they reported the matter to the Buddha. The Buddha said: 'You should not pour it all away. The water on top is permissible to drink, and the sediment at the bottom should be poured away.'
」
諸比丘從放牛人乞水，水瓶膩瀉水著缽中，水上凝酥如芥子。諸比丘不知當云何？是事白佛，佛言：「酥可卻者卻，凈水應飲。」
諸比丘持膩缽，著汪池水中取水，水膩盡凝。諸比丘不知當云何？是事白佛，佛言：「酥可卻者卻，凈水應得飲。」
諸比丘缽有殘食著缽，著潢池水中取水，食沒入水，遙見飯白。諸比丘不知當云何？便白佛，佛言：「可卻者卻，殘餘凈水得飲。」
沙彌白衣捉瓶酥麻油，澍著比丘缽中不斷，諸比丘心中疑：「我或非是受法？」便白佛，佛言：「是澍下流非上流，不破受法。」
憍薩羅國比丘，遊行至舍波提國，經過大澤。是時有小沙彌持凈物，沙彌不能擔。便白佛，佛言：「比丘應並擔凈人去。」
諸比丘舍內壁上有棚，棚上有食，沙彌小，不及舉食、不及取食。諸比丘不知當云何？便白佛，佛言：「比丘明日當擔凈人棚上取。」
憍薩羅國諸比丘，遊行至舍婆提，道中值河水。沙彌小，擔凈物不能渡。諸比丘不知當云何？便白佛，佛言：「比丘當擔沙彌渡河。」
憍薩羅國諸比丘，遊行至舍婆提，道中值河水。沙彌小擔凈物，是河水駃長，比丘擔沙彌渡，為水所漂。比丘手觸食，諸比丘疑：「是食或能不凈？」便白佛，佛言
【現代漢語翻譯】 現代漢語譯本 眾比丘向放牛人乞水，水瓶油膩，傾瀉的水滴入缽中，水面上凝結的油脂像芥菜籽一樣。眾比丘不知道該怎麼辦？就把這件事稟告佛陀，佛陀說：『可以去除的油脂就去除，乾淨的水應該可以飲用。』 眾比丘拿著油膩的缽，到水池中取水，水上的油膩全部凝結起來。眾比丘不知道該怎麼辦？就把這件事稟告佛陀，佛陀說：『可以去除的油脂就去除，乾淨的水應該可以飲用。』 眾比丘缽里有殘餘的食物，把缽放入水池中取水，食物沉入水中，遠遠地還能看見白色的飯粒。眾比丘不知道該怎麼辦？就稟告佛陀，佛陀說：『可以去除的就去除，剩餘的乾淨水可以飲用。』 沙彌（Śrāmaṇera，出家男子）和在家居士拿著裝有酥油和麻油的瓶子，不斷地傾倒進比丘的缽中，眾比丘心中疑惑：『我們或許不是在接受正法吧？』就稟告佛陀，佛陀說：『這是從上往下的施捨，不是從下往上的索取，不會破壞接受正法的行為。』 憍薩羅國（Kosala，古印度十六雄國之一）的比丘，前往舍波提國（Śrāvastī，古印度城市），經過一片大沼澤。當時有個小沙彌拿著乾淨的物品，沙彌不能承擔。就稟告佛陀，佛陀說：『比丘應該一起承擔，帶著凈人（Kappiyakāraka，負責處理寺院雜務的在家信徒）一起走。』 眾比丘住所的墻壁上有棚子，棚子上有食物，沙彌年幼，夠不著拿食物、取不到食物。眾比丘不知道該怎麼辦？就稟告佛陀，佛陀說：『比丘明天應該帶著凈人到棚子上取食物。』 憍薩羅國（Kosala，古印度十六雄國之一）的眾比丘，前往舍婆提（Śrāvastī，古印度城市），途中遇到河流。沙彌年幼，帶著乾淨的物品不能渡河。眾比丘不知道該怎麼辦？就稟告佛陀，佛陀說：『比丘應該揹著沙彌渡河。』 憍薩羅國（Kosala，古印度十六雄國之一）的眾比丘，前往舍婆提（Śrāvastī，古印度城市），途中遇到河流。沙彌年幼，帶著乾淨的物品，這條河水流湍急，比丘揹著沙彌渡河，被水沖走了。比丘的手碰到了食物，眾比丘疑惑：『這些食物或許不乾淨了吧？』就稟告佛陀，佛陀說：
【English Translation】 English version The monks begged water from a cowherd. The water bottle was greasy, and when the water was poured into the bowl, the congealed grease on the surface looked like mustard seeds. The monks didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'Remove the grease that can be removed, and the clean water should be drinkable.' The monks took a greasy bowl and went to a pond to fetch water. All the grease on the water congealed. The monks didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'Remove the grease that can be removed, and the clean water should be drinkable.' The monks had leftover food in their bowls. They put the bowls into a pool to fetch water. The food sank into the water, and white grains of rice could still be seen from afar. The monks didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'Remove what can be removed, and the remaining clean water can be drunk.' A Śrāmaṇera (novice monk) and a layman were holding bottles of ghee and sesame oil, pouring them continuously into the monks' bowls. The monks were doubtful, thinking, 'Perhaps we are not receiving the Dharma correctly?' They reported this matter to the Buddha, and the Buddha said, 'This is giving from above to below, not asking from below to above, and it does not violate the acceptance of the Dharma.' Monks from Kosala (an ancient kingdom in India) were traveling to Śrāvastī (an ancient city in India), passing through a large swamp. At that time, there was a young Śrāmaṇera carrying clean items, but the Śrāmaṇera could not carry them. He reported this matter to the Buddha, and the Buddha said, 'The monks should carry the items together and go with the Kappiyakāraka (a lay attendant who handles monastery affairs).' In the monks' dwelling, there was a shelf on the wall, and there was food on the shelf. The Śrāmaṇera was small and could not reach the food or take the food. The monks didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'Tomorrow, the monks should take the Kappiyakāraka to the shelf to get the food.' Monks from Kosala (an ancient kingdom in India) were traveling to Śrāvastī (an ancient city in India), and they encountered a river on the way. The Śrāmaṇera was small and could not cross the river carrying the clean items. The monks didn't know what to do. They reported this matter to the Buddha, and the Buddha said, 'The monks should carry the Śrāmaṇera across the river.' Monks from Kosala (an ancient kingdom in India) were traveling to Śrāvastī (an ancient city in India), and they encountered a river on the way. The Śrāmaṇera was small and carrying clean items. The river was swift and long, and when a monk was carrying the Śrāmaṇera across, they were swept away by the water. The monk's hand touched the food, and the monks were doubtful, thinking, 'Perhaps this food is unclean?' They reported this matter to the Buddha, and the Buddha said:
：「凈人恒念守視食囊，雖觸無罪。」
有河浮囊渡，擔凈物沙彌小，諸比丘不知當云何？便白佛，佛言：「比丘當使凈人持食，著浮囊上，渡到彼岸上，莫手觸食，還使凈人捉。」
比丘新熏缽，酥著缽，二、三過洗，膩氣不凈。便白佛，佛言：「若一心三洗者，是缽名凈。」
比丘用不凈脂涂缽受麨，是比丘一切棄。白佛，佛言：「不應一切棄，瀉著余器中應食，余著缽麨是應棄。」
比丘繩綴缽用受熱粥，少膩從綴間出，比丘都一切棄。佛言：「不應一切棄，應棄此膩，余應食。」
比丘使沙彌持缽，是沙彌持食，不凈缽與師。是比丘不知當云何？便白佛，佛言：「無急事不應使沙彌持缽，若使持應從沙彌受。」
比丘凈食中著不凈食，諸比丘不知當云何？便白佛，佛言：「不凈除卻，余殘應食。」
比丘不凈食中著凈食，諸比丘不知當云何？便白佛，佛言：「不凈者卻，應取凈者食。」
比丘凈飯中著不凈飯，諸比丘不知當云何？便白佛，佛言：「不凈除卻，余殘應食。」
比丘不凈飯中著凈飯，諸比丘不知當云何？便白佛，佛言：「不凈者應卻，取凈者食。」
憍薩羅國諸比丘，與賈客俱向舍婆提城，經過大澤。諸比丘從賈客主乞食，賈客
【現代漢語翻譯】 現代漢語譯本：『負責清潔的人應該經常注意看管食物袋，即使接觸到也沒有罪過。』
有河需要用浮囊渡過，一位沙彌（Śrāmaṇera，佛教術語，指未受具足戒的出家男子）挑著乾淨的東西，眾比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『比丘應當讓負責清潔的人拿著食物，放在浮囊上，渡到對岸，不要用手接觸食物，回來時也讓負責清潔的人拿著。』
比丘新熏了缽（B缽多羅，僧人使用的食器），酥油沾在缽上，洗了兩三次，油膩的氣味仍然不乾淨。便稟告佛陀，佛陀說：『如果一心清洗三次，這個缽就可以稱為乾淨。』
比丘用不乾淨的油脂塗抹缽來接受炒麵，這位比丘把所有的東西都丟棄了。稟告佛陀，佛陀說：『不應該全部丟棄，應該倒在其他的容器中食用，留在缽里的炒麵才應該丟棄。』
比丘用繩子連線缽來接受熱粥，少許油膩從連線處滲出，比丘把所有的東西都丟棄了。佛陀說：『不應該全部丟棄，應該丟棄這些油膩，其餘的應該食用。』
比丘讓沙彌拿著缽，這位沙彌拿著食物，把不乾淨的缽交給師父。這位比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『沒有緊急的事情不應該讓沙彌拿著缽，如果讓他拿著，應該從沙彌那裡接受。』
比丘在乾淨的食物中放入不乾淨的食物，眾比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『把不乾淨的食物去除，剩餘的應該食用。』
比丘在不乾淨的食物中放入乾淨的食物，眾比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『把不乾淨的食物去除，應該取乾淨的食物食用。』
比丘在乾淨的飯中放入不乾淨的飯，眾比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『把不乾淨的飯去除，剩餘的應該食用。』
比丘在不乾淨的飯中放入乾淨的飯，眾比丘不知道該怎麼辦？便稟告佛陀，佛陀說：『應該把不乾淨的飯去除，取乾淨的飯食用。』
憍薩羅國（Kosala，古印度十六雄國之一）的眾比丘，與商人一起前往舍婆提城（Śrāvastī，古印度城市，佛陀常駐地），經過一片大沼澤。眾比丘向商隊首領乞討食物，商人
【English Translation】 English version: 'A clean person should always be mindful to watch over the food bag; even if they touch it, there is no offense.'
There was a river to be crossed using a floating bladder. A Śrāmaṇera (novice monk) was carrying clean items. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'The monks should have the clean person hold the food, place it on the floating bladder, and cross to the other shore. They should not touch the food with their hands. Upon arrival, have the clean person take it back.'
A monk had newly fumigated his bowl (B缽多羅, Pātra, a monk's alms bowl), and ghee (clarified butter) stuck to the bowl. He washed it two or three times, but the greasy smell remained unclean. He reported to the Buddha. The Buddha said, 'If he washes it three times with a focused mind, the bowl can be considered clean.'
A monk used unclean grease to coat his bowl to receive fried flour. That monk discarded everything. He reported to the Buddha. The Buddha said, 'He should not discard everything. He should pour it into another container and eat it. Only the fried flour remaining in the bowl should be discarded.'
A monk used a rope to bind his bowl to receive hot porridge. A little grease seeped out from the binding. The monk discarded everything. The Buddha said, 'He should not discard everything. He should discard the grease, and the rest he should eat.'
A monk had a Śrāmaṇera (novice monk) carry his bowl. The Śrāmaṇera carried food and gave the unclean bowl to the monk. The monk did not know what to do, so he reported to the Buddha. The Buddha said, 'One should not have a Śrāmaṇera carry the bowl unless it is urgent. If he does carry it, one should receive it from the Śrāmaṇera.'
A monk put unclean food into clean food. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'Remove the unclean food, and the remaining food should be eaten.'
A monk put clean food into unclean food. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'Remove the unclean food, and the clean food should be taken and eaten.'
A monk put unclean rice into clean rice. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'Remove the unclean rice, and the remaining rice should be eaten.'
A monk put clean rice into unclean rice. The monks did not know what to do, so they reported to the Buddha. The Buddha said, 'The unclean rice should be removed, and the clean rice should be taken and eaten.'
Monks from Kosala (an ancient Indian kingdom) were traveling with merchants towards Śrāvastī (an ancient Indian city where the Buddha often stayed), passing through a large swamp. The monks begged for food from the merchant leader. The merchants
主言：「汝知此間食難得，何以不自擔糧？」諸比丘答：「佛未聽我等道路赍糧。」諸比丘不知當云何？便白佛，佛言：「從今日聽自擔糧，從他易凈食乃聽啖，不易不聽啖。」諸比丘欲易食，他人不與言：「汝食中有何不可，故易？」諸比丘不知當云何？便白佛，佛言：「從今日清凈故與。」與竟他不還，是事白佛，佛言：「當從乞取。」
是賈客主到宿處，凈人辦飲食，滿缽著一面。賈客夜半發去，諸比丘忘自持食，后憶念此食不凈便棄。佛言：「不應棄，憶念時從人受。」
有守邏人，從比丘乞食，若與食少、若不與，此人瞋作不可事。是事白佛，佛言：「從今日聽擔食藏，莫使人見。若食當出道取一搦，不受得食，以經曠澤故。」
頻婆娑羅王請佛及僧與粥田，諸比丘守谷不肯取，以上場不凈故。佛言：「未分應取，若分不應故取。若取得突吉羅罪。」
飲食具車載來入，車欲傾，將車人呼：「大德佐捉。」諸比丘不肯捉，以不凈故。佛言：「聽佐正車，正車后不應更捉。若捉得突吉羅罪。」
飲食具舡載，諸比丘不肯上舡，以不凈故。佛言：「從今日聽著蘆薄，若席應坐。」若坐觸食具，佛言：「敷令遍，莫觸食具。」
飲食具，騾驢牛象馱來，諸馱傾轉。驅馱人喚
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『你們知道這裡食物難以獲得，為什麼不自己攜帶糧食呢？』眾比丘回答：『佛陀未曾允許我們行路時攜帶糧食。』眾比丘不知該如何是好，便稟告佛陀。佛陀說：『從今天起允許你們自己攜帶糧食，可以從他人那裡換取乾淨的食物食用，不易得則不應食用。』眾比丘想要換取食物，他人不給，說：『你的食物有什麼不好，要換？』眾比丘不知該如何是好，便稟告佛陀。佛陀說：『從今天起，說是爲了清凈的緣故而給。』給了之後，他人不歸還，此事稟告佛陀，佛陀說：『應當去乞討要回。』
有位商人主人到達住宿的地方，凈人準備飲食，滿滿一缽放在一邊。商人半夜出發離去，眾比丘忘記自己攜帶食物，後來想起這食物不乾淨便丟棄了。佛陀說：『不應該丟棄，憶念起時，應當從人那裡接受。』
有守夜巡邏的人，向比丘乞討食物，如果給的食物少，或者不給，此人就會生氣，做出不好的事情。此事稟告佛陀，佛陀說：『從今天起允許攜帶食物藏起來，不要讓人看見。如果需要食物，應當在出道路時取出一小把，不接受供養也可以得到食物，因為要經過曠野的緣故。』
頻婆娑羅王（Bimbisara，古印度摩揭陀國國王）請佛陀和僧眾享用粥田的穀物，眾比丘守護穀物卻不肯取用，因為上場的穀物不乾淨。佛陀說：『未分配時應該取用，如果已經分配則不應該取用。如果取用，犯突吉羅罪（Dukkata，一種輕微的罪過）。』
飲食器具用車輛載來，車子將要傾倒，駕車的人呼喊：『大德（Bhante，對出家人的尊稱）幫忙扶住。』眾比丘不肯扶，因為認為不乾淨。佛陀說：『允許幫忙扶正車子，扶正車子后不應該再扶。如果再扶，犯突吉羅罪。』
飲食器具用船隻裝載，眾比丘不肯上船，因為認為不乾淨。佛陀說：『從今天起允許鋪上蘆葦蓆子，或者坐墊再坐。』如果坐著接觸到食物器具，佛陀說：『鋪開讓它遍佈，不要接觸到食物器具。』
飲食器具，用騾子、驢子、牛、象馱來，這些馱載的牲畜傾倒翻轉。驅趕牲畜的人呼喊
【English Translation】 English version: The Buddha said, 'You know that food is difficult to obtain here, why don't you carry your own provisions?' The bhikkhus (monks) replied, 'The Buddha has not allowed us to carry provisions on the road.' The bhikkhus did not know what to do, so they reported to the Buddha. The Buddha said, 'From today onwards, you are allowed to carry your own provisions, and you may eat clean food obtained from others through exchange; if it is not easy to obtain, you should not eat it.' The bhikkhus wanted to exchange food, but others would not give it, saying, 'What is wrong with your food that you want to exchange it?' The bhikkhus did not know what to do, so they reported to the Buddha. The Buddha said, 'From today onwards, give it saying it is for the sake of purity.' After giving it, if the other person does not return it, report this matter to the Buddha. The Buddha said, 'You should beg for it back.'
A merchant master arrived at a lodging place, and a servant prepared food and drink, placing a full bowl on one side. The merchant left in the middle of the night, and the bhikkhus forgot to carry their own food. Later, they remembered that this food was unclean and discarded it. The Buddha said, 'You should not discard it; when you remember, you should receive it from the person.'
There was a watchman on patrol who begged for food from the bhikkhus. If the food given was little, or if none was given, this person would become angry and do bad things. This matter was reported to the Buddha. The Buddha said, 'From today onwards, you are allowed to carry food and hide it, so that people do not see it. If you need food, you should take a small handful when going out on the road; you can obtain food even without accepting offerings, because you are passing through a wilderness.'
King Bimbisara (Bimbisara, King of Magadha in ancient India) invited the Buddha and the Sangha (monastic community) to partake of the grain from the rice fields. The bhikkhus guarded the grain but were unwilling to take it, because the grain on the threshing floor was unclean. The Buddha said, 'Before it is distributed, you should take it; if it has already been distributed, you should not take it. If you take it, you commit a Dukkata (Dukkata, a minor offense) offense.'
Food utensils were brought in by carts, and the cart was about to overturn. The driver shouted, 'Bhante (Bhante, a term of respect for monks), help hold it.' The bhikkhus were unwilling to hold it, because they considered it unclean. The Buddha said, 'You are allowed to help straighten the cart; after straightening the cart, you should not hold it again. If you hold it again, you commit a Dukkata offense.'
Food utensils were loaded on a boat, and the bhikkhus were unwilling to board the boat, because they considered it unclean. The Buddha said, 'From today onwards, you are allowed to lay down reed mats or cushions before sitting.' If sitting touches the food utensils, the Buddha said, 'Spread it out so that it covers everything, do not touch the food utensils.'
Food utensils were brought by mules, donkeys, oxen, and elephants, and these carrying animals overturned. The drivers shouted
：「諸大德！佐我正馱。」比丘不肯，若佐是食具或不凈。是事白佛，佛言：「從今日聽佐正，若正後更莫捉。若觸得突吉羅罪。」
白衣沙彌負食具來，負傾轉語：「諸大德！與我正負。」諸比丘不肯。以是事白佛，佛言：「從今日聽正，若正已莫復觸。若觸得突吉羅罪。」
沙彌白衣持酥油瓶瀉著異瓶中，瓶傾動。凈人語：「大德！與我正。」諸比丘不肯。是事白佛，佛言：「從今日聽與正，正已莫復觸。若觸得突吉羅罪。」
比丘使沙彌白衣僧釜中煮肉飯粥羹，釜傾轉呼：「佐我支。」諸比丘不肯。是事白佛，佛言：「從今日聽佐正，正已不應復觸。若觸得突吉羅罪。」
有看馬人，從波羅奈國詣舍婆提放馬。是人信佛法，辦種種飲食入著僧前。是人聞馬屋失火，是人言：「大德自食，我等有急事。」留食便去。諸比丘不知當云何？是事白佛，佛言：「信佛法人一心與，若捨去便應食。」
比丘乞食，食著一面，待時到我當食。烏來啄一口去，比丘一切棄食。佛言：「不應一切棄，但棄啄處，余殘應食。」
比丘乞食食著一面，待時當食，蠅來入食缽中。比丘言：「此食或破受法。」日近中無凈人，是比丘心疑，不敢食。佛言：「蠅不可遮，不破受法。」
長老優
【現代漢語翻譯】 現代漢語譯本： 『諸位大德！扶我一下。』比丘不肯，如果扶的是食具或不凈之物。此事稟告佛陀，佛陀說：『從今天起允許扶正，扶正後不要再觸控。如果觸控到，犯突吉羅罪（Dukkata，輕罪）。』
在家居士或沙彌拿著食具來，拿著的東西傾斜了，說：『諸位大德！幫我扶正。』諸比丘不肯。將此事稟告佛陀，佛陀說：『從今天起允許扶正，扶正後不要再觸控。如果觸控到，犯突吉羅罪。』
沙彌或在家居士拿著酥油瓶，往另一個瓶子里倒，瓶子傾斜晃動。凈人說：『大德！幫我扶正。』諸比丘不肯。將此事稟告佛陀，佛陀說：『從今天起允許扶正，扶正後不要再觸控。如果觸控到，犯突吉羅罪。』
比丘讓沙彌或在家居士在僧眾的鍋里煮肉、飯、粥、羹，鍋傾斜了，呼喊：『幫我扶一下。』諸比丘不肯。將此事稟告佛陀，佛陀說：『從今天起允許扶正，扶正後不應該再觸控。如果觸控到，犯突吉羅罪。』
有一個看馬的人，從波羅奈國（Varanasi）到舍婆提城（Shravasti）放馬。這個人信奉佛法，準備了各種飲食供養僧眾。這個人聽說馬屋失火了，就說：『大德們自己食用吧，我們有急事。』留下食物就走了。諸比丘不知道該怎麼辦。將此事稟告佛陀，佛陀說：『信奉佛法的人一心供養，如果捨棄離去，就應該食用。』
比丘乞食，把食物放在一邊，等待時間到了再食用。烏鴉飛來啄了一口，比丘就把所有的食物都扔掉了。佛陀說：『不應該全部扔掉，只扔掉被啄的地方，剩下的應該食用。』
比丘乞食，把食物放在一邊，等待時間到了再食用，蒼蠅飛進食缽里。比丘說：『這食物或許破壞了受法。』日已近中午，沒有凈人，這位比丘心生疑惑，不敢食用。佛陀說：『蒼蠅無法阻擋，不會破壞受法。』
長老優波離（Upali）...
【English Translation】 English version: 『Venerable sirs! Support me to straighten [it].』 The monks refused, [thinking] if [they] support [something that] is food or impure. This matter was reported to the Buddha, and the Buddha said: 『From today onwards, [I] allow [you] to support [something to] straighten [it], if [it is] straightened, do not touch [it] again. If [you] touch [it], [you] commit a Dukkata (minor offense).』
A layman or novice monk came carrying food utensils, [and what he was] carrying was tilting, [so he] said: 『Venerable sirs! Help me straighten [it].』 The monks refused. This matter was reported to the Buddha, and the Buddha said: 『From today onwards, [I] allow [you] to straighten [it], if [it is] straightened, do not touch [it] again. If [you] touch [it], [you] commit a Dukkata.』
A novice monk or layman was holding a ghee (clarified butter) bottle, pouring [it] into another bottle, [and the] bottle was tilting and moving. A lay attendant said: 『Venerable sir! Help me straighten [it].』 The monks refused. This matter was reported to the Buddha, and the Buddha said: 『From today onwards, [I] allow [you] to help straighten [it], [but] once [it is] straightened, do not touch [it] again. If [you] touch [it], [you] commit a Dukkata.』
A monk had a novice monk or layman cook meat, rice, porridge, and soup in the Sangha』s pot. The pot was tilting, [so he] called out: 『Help me support [it].』 The monks refused. This matter was reported to the Buddha, and the Buddha said: 『From today onwards, [I] allow [you] to support [it] to straighten [it], [but] once [it is] straightened, [you] should not touch [it] again. If [you] touch [it], [you] commit a Dukkata.』
There was a horse caretaker who came from Varanasi to Shravasti to release horses. This person believed in the Buddha's teachings and prepared various foods to offer to the Sangha. This person heard that the horse stable was on fire and said: 『Venerable sirs, please eat yourselves, we have urgent matters.』 [He] left the food and departed. The monks did not know what to do. This matter was reported to the Buddha, and the Buddha said: 『If a person who believes in the Buddha's teachings offers [something] wholeheartedly, if [they] abandon [it] and leave, [you] should eat [it].』
A monk begged for food and placed the food on one side, waiting for the time to eat. A crow came and pecked a mouthful away, [so the] monk discarded all the food. The Buddha said: 『[You] should not discard all [of it], but only discard the pecked area, [and the] remaining [food] should be eaten.』
A monk begged for food and placed the food on one side, waiting for the time to eat, [when] a fly flew into the food bowl. The monk said: 『This food may have broken the precepts.』 The day was near noon, [and there was] no lay attendant, [so] this monk was doubtful and dared not eat [it]. The Buddha said: 『Flies cannot be prevented, [they] do not break the precepts.』
Elder Upali...
波離問佛：「有比丘求水瓶，誤取酥油瓶，是瓶破凈，應棄不？」佛言：「有二種不壞凈：一無羞破戒人捉、二持戒人忘誤捉，俱凈應食。」
諸比丘為小沙彌擔飲食，行道中與沙彌食。沙彌食時還與比丘，比丘不肯受，共宿故。佛言：「先不共要得食，若要不應食。」
諸比丘夏安居，聚落中有因緣應出，是比丘畏犯戒不去，是眾所可作事廢。佛言：「聽受七夜法去。」諸比丘受七夜去聚落，若七夜未盡，所作事未竟來還。諸比丘不知云何？是事白佛，佛言：「受余殘夜去，言：『我受七夜法，若干夜已過，余若干夜在，受彼出界。』」
佛在舍婆提，波斯匿王有園，名波羅陀，清涼凈潔，眾事作竟唯無有水。一時波斯匿王出，詣園四顧看不見水，王告大臣侍人：「此中何以無水？」大臣答：「素無水。」王告大臣：「汝等方便引水令來，園無水不可愛樂。」大臣侍人中，有噁心不信法者言：「有一因緣水可得來。」王言：「水云何可得？」大臣言：「當於祇洹中作渠通水來，作渠者，當破祇洹中樹及佛圖精舍。」王言：「吾欲使水來，不知餘事。」王為是故至桑奇多國，恐諸比丘儻來從我乞救，是事故王去。后工匠即詣祇洹，引繩使直欲鑿渠語，比丘問言：「聚落主欲作何等？」工匠言：「波
【現代漢語翻譯】 現代漢語譯本 波離問佛：『有比丘尋找水瓶，卻錯誤地拿了酥油瓶，這個瓶子因此破了「凈」，應該丟棄嗎？』佛說：『有兩種情況不會破壞「凈」：一是無慚愧心的破戒之人拿取，二是持戒之人因遺忘而錯誤拿取，這兩種情況都是清凈的，可以食用。』 眾比丘為小沙彌攜帶食物，在路上分給沙彌食用。沙彌吃完后想還給比丘，比丘不肯接受，因為他們一起住宿。佛說：『如果事先沒有約定可以分食，就可以吃；如果約定了，就不應該吃。』 眾比丘在夏季安居期間，聚落中有需要他們處理的事情，這些比丘害怕因此犯戒而不去，導致大眾應該做的事情被耽誤。佛說：『允許他們接受「七夜法」后前往。』眾比丘接受七夜法后前往聚落，如果在七夜期限未滿時，事情已經辦完就返回。眾比丘不知道該怎麼辦？這件事稟告了佛，佛說：『接受剩餘的夜晚時間前往，並說：「我接受了七夜法，已經過了多少個夜晚，還剩下多少個夜晚，在那個範圍之外有效。」』 佛陀在舍婆提城時，波斯匿王（Pasenadi，Kosala國王）有一個花園，名叫波羅陀（Parada），清涼乾淨，各種設施都已完備，唯獨沒有水。一次，波斯匿王出來，到花園裡四處觀看，沒有看到水，國王告訴大臣侍從：『這裡為什麼沒有水？』大臣回答：『這裡原本就沒有水。』國王告訴大臣：『你們想辦法引水過來，花園沒有水就不可愛了。』大臣侍從中，有心懷惡意不相信佛法的人說：『有一種方法可以讓水引來。』國王問：『用水如何引來？』大臣說：『應當從祇洹（Jetavana，佛陀常住的精舍）中開鑿水渠引水過來，開鑿水渠的人，將會破壞祇洹中的樹木以及佛圖精舍（Buddha's stupa，佛塔）。』國王說：『我只想讓水引來，其他的事情我不知道。』國王因為這個緣故前往桑奇多國（Sankita），害怕眾比丘會來向他求救，因此國王離開了。之後，工匠們就前往祇洹，拉起繩子想要筆直地開鑿水渠，對比丘們說：『聚落主想要做什麼？』工匠說：『波
【English Translation】 English version Poli asked the Buddha: 'If a Bhikkhu (monk) seeks a water bottle but mistakenly takes a ghee (clarified butter) bottle, and the bottle is thus broken of its 'purity,' should it be discarded?' The Buddha said: 'There are two situations that do not break the 'purity': one is when a shameless, precept-breaking person takes it, and the other is when a precept-abiding person takes it by mistake due to forgetfulness. In both cases, it is pure and can be consumed.' The Bhikkhus carry food for the young Shramanera (novice monks), and share the food with the Shramanera on the road. After the Shramanera eats, they want to return the food to the Bhikkhus, but the Bhikkhus refuse to accept it because they are lodging together. The Buddha said: 'If there was no prior agreement to share the food, then it can be eaten; if there was an agreement, then it should not be eaten.' During the Vassa (rainy season retreat), if there is a matter in the village that requires the Bhikkhus' attention, and the Bhikkhus are afraid of breaking the precepts by going, thus delaying the work that the Sangha (community) should do, the Buddha said: 'They are allowed to accept the 'Seven-Night Rule' and then go.' The Bhikkhus accept the Seven-Night Rule and go to the village. If the matter is completed before the seven nights are over, they return. The Bhikkhus do not know what to do. They reported this matter to the Buddha, and the Buddha said: 'Accept the remaining nights and go, saying: 'I have accepted the Seven-Night Rule, so many nights have passed, and so many nights remain, and it is valid outside that boundary.' When the Buddha was in Shravasti (Savatthi), King Pasenadi (Pasenadi, King of Kosala) had a garden named Parada, which was cool, clean, and complete with various facilities, but lacked water. Once, King Pasenadi came out and looked around the garden, not seeing any water. The King told his ministers and attendants: 'Why is there no water here?' The ministers replied: 'There has never been water here.' The King told his ministers: 'You must find a way to bring water here, for a garden without water is not delightful.' Among the ministers and attendants, there was one with malicious intentions who did not believe in the Dharma (teachings), and said: 'There is a way to bring water.' The King asked: 'How can water be brought?' The minister said: 'We should dig a canal from Jetavana (Jetavana, a monastery where the Buddha often stayed) to bring water, and those who dig the canal will destroy the trees in Jetavana and the Buddha's stupa (Buddha's stupa, a Buddhist monument).' The King said: 'I only want to bring water, I do not know about other matters.' For this reason, the King went to Sankita, fearing that the Bhikkhus would come to him for help, so the King left. Later, the craftsmen went to Jetavana, pulled the ropes to dig the canal straight, and said to the Bhikkhus: 'What does the village chief want to do?' The craftsmen said: 'Pa'
斯匿王有園，名波羅陀，清涼凈潔，眾事作竟唯無水，欲于祇洹作渠通水。」諸比丘言：「聚落主，汝等欲伐樹木，房舍非復僧伽藍。」工匠答言：「大德！我是官人，不得自在，從王約敕，非是我意，憍薩羅主波斯匿王意耳！」工匠言：「我等唯能小停不作，汝等自詣王求令不作渠。」諸比丘不知當云何？是事白佛，佛言：「應受七夜去。」諸比丘受七夜去，到彼間久住，無人與白王，七日向盡而事未了，心疑即還祇洹。諸比丘見彼比丘來問：「是事辦不？」答言：「不辦。」祇洹諸比丘言：「何以不辦？」答：「我等彼間久住，無人白王，七夜向盡而事未了，我等心疑便還。」是事白佛，佛言：「聽受三十九夜去。云何應受？一比丘應僧中唱：『大德僧聽！某甲、某甲諸比丘，受三十九夜，僧事故出界，是處安居自恣。若僧時到僧忍聽，某甲、某甲比丘，受三十九夜，僧事故出界，是處安居自恣。如是白。』『大德僧聽！某甲、某甲比丘，受三十九夜，僧事故出界，是處安居自恣。誰諸長老忍某甲、某甲比丘，受三十九夜，僧事出界，是處安居自恣者默然；誰不忍者便說。』『僧已聽某甲、某甲比丘，受三十九夜，僧事故出界，是處安居自恣竟，僧忍，默然故，是事如是持！』」是諸比丘到彼亦久住，無人白王。
【現代漢語翻譯】 現代漢語譯本 斯匿王（國王名）有一個花園，名叫波羅陀（花園名），清涼乾淨，一切設施完備，唯獨缺少水源，（國王）打算從祇洹（精舍名）開鑿水渠引水。」 眾比丘說：「聚落主，你們要砍伐樹木，建造房屋，這不再是僧伽藍（僧院）的範圍了。」 工匠回答說：「大德！我們是官府的人，不能自主，是奉國王的命令，不是我們的意思，而是憍薩羅主波斯匿王（國王名）的意思！」 工匠說：「我們只能稍微停止施工，你們自己去向國王請求停止開渠吧。」 眾比丘不知道該怎麼辦才好？便將此事稟告佛陀，佛陀說：「應該接受七夜的期限離開這裡。」 眾比丘接受了七夜的期限離開，到那裡住了很久，沒有人去稟告國王，七日期限將盡而事情沒有辦完，心中疑惑，就返回祇洹（精舍名）。 祇洹（精舍名）的比丘們見到那些比丘回來，問道：「事情辦好了嗎？」 回答說：「沒有辦好。」 祇洹（精舍名）的比丘們說：「為什麼沒有辦好？」 回答說：「我們在那裡住了很久，沒有人去稟告國王，七日期限將盡而事情沒有辦完，我們心中疑惑就回來了。」 眾比丘將此事稟告佛陀，佛陀說：「允許接受三十九夜的期限離開。應該如何接受呢？一位比丘應該在僧團中宣告：『大德僧眾請聽！某甲、某甲等比丘，接受三十九夜的期限，因為僧團的事務要出界，在那裡安居自恣（自由活動）。如果僧團認為時機已到，僧團就容許，某甲、某甲等比丘，接受三十九夜的期限，因為僧團的事務要出界，在那裡安居自恣（自由活動）。如是稟告。』 『大德僧眾請聽！某甲、某甲等比丘，接受三十九夜的期限，因為僧團的事務要出界，在那裡安居自恣（自由活動）。哪位長老容許某甲、某甲等比丘，接受三十九夜的期限，因為僧團的事務要出界，在那裡安居自恣（自由活動）的就默然；誰不容許的就說出來。』 『僧團已經容許某甲、某甲等比丘，接受三十九夜的期限，因為僧團的事務要出界，在那裡安居自恣（自由活動）完畢，僧團容許，因為默然的緣故，這件事就這樣確定了！』」 這些比丘到了那裡也住了很久，沒有人去稟告國王。
【English Translation】 English version King Srenika (king's name) had a garden named Bharata (garden's name), which was cool, clean, and fully equipped, but lacked water. He intended to build a canal from Jetavana (monastery's name) to bring water. The monks said, 'Village chief, you are going to cut down trees and build houses, which is no longer within the boundaries of the Sangharama (monastery).' The craftsmen replied, 'Venerable ones! We are officials and cannot act on our own. We are acting on the king's orders, not our own intention, but the intention of King Pasenadi of Kosala (king's name)!' The craftsmen said, 'We can only stop work for a short time. You should go to the king yourselves and ask him to stop the canal construction.' The monks did not know what to do. They reported this matter to the Buddha, who said, 'You should accept a seven-night leave.' The monks accepted the seven-night leave and stayed there for a long time. No one reported to the king. The seven-night period was about to expire, but the matter was not resolved. They were doubtful and returned to Jetavana (monastery's name). The monks of Jetavana (monastery's name) saw those monks returning and asked, 'Has the matter been resolved?' They replied, 'It has not been resolved.' The monks of Jetavana (monastery's name) said, 'Why has it not been resolved?' They replied, 'We stayed there for a long time, but no one reported to the king. The seven-night period was about to expire, and the matter was not resolved. We were doubtful and returned.' The monks reported this matter to the Buddha, who said, 'You are allowed to accept a thirty-nine-night leave. How should it be accepted? One monk should announce in the Sangha: 'Venerable Sangha, please listen! Monks So-and-so, accept a thirty-nine-night leave because of Sangha affairs to leave the boundary and reside there freely. If the Sangha deems the time appropriate, the Sangha will allow monks So-and-so to accept a thirty-nine-night leave because of Sangha affairs to leave the boundary and reside there freely. Thus, it is announced.' 'Venerable Sangha, please listen! Monks So-and-so, accept a thirty-nine-night leave because of Sangha affairs to leave the boundary and reside there freely. Whoever among the elders allows monks So-and-so to accept a thirty-nine-night leave because of Sangha affairs to leave the boundary and reside there freely, let them remain silent; whoever does not allow it, let them speak.' 'The Sangha has already allowed monks So-and-so to accept a thirty-nine-night leave because of Sangha affairs to leave the boundary and reside there freely. The Sangha allows it because of silence. This matter is thus confirmed!'' These monks also stayed there for a long time, but no one reported to the king.
王余時小出，王舉眼視，遙見比丘，王語臣言：「往問沙門釋子，來何所作？」受教往問：「為何所作？」比丘答言：「我欲見王。」臣還白言：「比丘欲見王。」即語臣言：「喚比丘來。」即往言：「王喚比丘。」比丘即入。就座坐已，共相問訊樂不樂。王小默然，王忘先事故便問比丘：「何故來？」比丘即以此事向王廣說。王言：「去，莫復使作。」工匠即不作渠。
六群比丘畜五大皮：師子皮、虎皮、豹皮、獺皮、貍皮。是事白佛，佛言：「五大皮不應畜：若師子皮、虎皮、豹皮、獺皮、貍皮。更有五皮不應畜：象皮、馬皮、豺皮、狗皮、黑鹿皮。若畜得突吉羅罪。」
阿阇世王見父諸好大床，心悔憂惱，以是物故：「我父清凈人、無過人，而抂死。」便告大臣侍者，持是諸床去，即持著空地。王出猶見，王言：「除卻。」彼即移著外門屋中。王出入複數見，王言：「持去。」彼即移著中門屋中。王見猶數，王言：「何以置此耶？」臣言：「大王！不知當移置何處？」王言：「持去施竹園眾僧。」臣即持去與竹園僧，僧著空地講堂門間。諸兵將吏到竹園看見之，言：「我眼初不得見，是好物何緣棄之？若王聞者心或不凈。」諸比丘聞，不知當云何？是事白佛，佛言：「從今日聽白衣舍大床高床，比
【現代漢語翻譯】 現代漢語譯本 國王偶爾外出巡視，舉目遠望，看見一位比丘（bhiksu，佛教出家男眾），國王對臣子說：『去問問這位沙門（sramana，佛教出家修行者）釋子（Sakya-putra，釋迦牟尼佛的弟子），來這裡做什麼？』臣子領命前去詢問：『您來這裡做什麼？』比丘回答說：『我想見國王。』臣子回來稟告說：『比丘想見國王。』國王就對臣子說：『叫比丘來。』臣子就去對比丘說：『國王召見您。』比丘隨即進入王宮。就座坐定后，彼此問候是否安樂。國王稍微沉默了一下，因為忘記了之前的事情，便問比丘：『你來這裡有什麼事？』比丘就把這件事向國王詳細地說了。國王說：『停止，不要再讓他做了。』工匠們就不再建造水渠。
六群比丘（chabbaggiya，指行為不端的六位比丘）畜養五種大型獸皮：獅子皮、老虎皮、豹皮、水獺皮、貍貓皮。這件事稟告給佛陀（Buddha），佛陀說：『不應該畜養這五種大型獸皮：獅子皮、老虎皮、豹皮、水獺皮、貍貓皮。還有五種獸皮不應該畜養：象皮、馬皮、豺皮、狗皮、黑鹿皮。如果畜養，就犯突吉羅罪（dukkhata，一種輕微的罪過）。』
阿阇世王（Ajatasattu，古印度摩揭陀國國王）看見他父親留下的許多精美大床，內心後悔憂惱，因為這些東西的緣故：『我的父親是清凈之人、沒有過錯的人，卻被冤枉殺害。』便告訴大臣侍從，把這些床搬走，他們就把床搬到空地上。國王出去巡視時仍然看見了，國王說：『搬走。』他們就把床搬到外門屋中。國王出入時又多次看見，國王說：『搬走。』他們就把床搬到中門屋中。國王看見后仍然不悅，國王說：『為什麼把床放在這裡？』臣子說：『大王！不知道該搬到哪裡去？』國王說：『搬去佈施給竹園（Venuvana，佛教寺院）的眾僧。』臣子就把床搬去給了竹園的僧眾，僧眾把床放在空地講堂的門前。各位將領官吏到竹園看見這些床，說：『我們眼睛從未見過，這麼好的東西為什麼要丟棄？如果國王聽說了，心裡恐怕會不高興。』各位比丘聽說了，不知道該怎麼辦？這件事稟告給佛陀，佛陀說：『從今天起允許在家居士（upasaka，佛教在家男眾）佈施大床高床，比
【English Translation】 English version Once, when the king was taking a short excursion, he looked up and saw a bhiksu (bhiksu, a Buddhist monk) in the distance. The king said to his minister, 'Go and ask that sramana (sramana, a Buddhist ascetic) Sakya-putra (Sakya-putra, disciple of Sakyamuni Buddha), what he is doing here?' Receiving the instruction, the minister went and asked, 'What are you doing here?' The bhiksu replied, 'I wish to see the king.' The minister returned and reported, 'The bhiksu wishes to see the king.' The king then said to the minister, 'Summon the bhiksu.' The minister went and said to the bhiksu, 'The king summons you.' The bhiksu then entered the palace. After taking a seat, they exchanged greetings and inquired about each other's well-being. The king was silent for a moment, having forgotten the previous matter, and then asked the bhiksu, 'Why have you come?' The bhiksu then explained the matter to the king in detail. The king said, 'Stop, do not have it made anymore.' The artisans then ceased building the canal.
The group of six bhiksus (chabbaggiya, referring to the six monks with misconduct) kept five large animal skins: lion skin, tiger skin, leopard skin, otter skin, and wildcat skin. This matter was reported to the Buddha (Buddha). The Buddha said, 'These five large animal skins should not be kept: lion skin, tiger skin, leopard skin, otter skin, and wildcat skin. Furthermore, five other skins should not be kept: elephant skin, horse skin, jackal skin, dog skin, and black deer skin. If one keeps them, one commits a dukkata (dukkhata, a minor offense).'
King Ajatasattu (Ajatasattu, king of Magadha in ancient India) saw the many fine large beds that his father had left behind, and he felt remorse and sorrow because of these things: 'My father was a pure person, a person without fault, yet he was unjustly killed.' He then told his ministers and attendants to take these beds away, and they took the beds to an open space. When the king went out on inspection, he still saw them. The king said, 'Remove them.' They then moved the beds to the outer gatehouse. When the king went in and out, he saw them again many times. The king said, 'Remove them.' They then moved the beds to the middle gatehouse. The king saw them and was still displeased. The king said, 'Why are the beds placed here?' The minister said, 'Your Majesty! I do not know where to move them?' The king said, 'Take them and donate them to the Sangha (Sangha, Buddhist monastic community) at Venuvana (Venuvana, a Buddhist monastery).' The minister then took the beds and gave them to the Sangha at Venuvana. The Sangha placed the beds in the open space in front of the lecture hall. The generals and officers came to Venuvana and saw the beds, saying, 'Our eyes have never seen such things before. Why are such fine things being discarded? If the king hears of this, he may be displeased.' The bhiksus heard this and did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From today onwards, laymen (upasaka, Buddhist male lay followers) are allowed to donate large beds and high beds, and the
丘不得畜、不得坐、不得臥。若人施高床大床，聽受應護藏舉，不得坐、不得臥。」
波斯匿王母死，母所有生時一切眾物，持詣祇洹與諸比丘。諸比丘得是貴衣被，從阿蛾羅彌國出；戶摩根衣，婆蹉阿婆多蘭國出，以是好貴衣被，敷著地在上經行。諸兵將吏到祇洹觀看，見已言：「我等初不得手捉著頭上，云何敷地腳躡？若波斯匿王聞，心或不凈。」諸比丘不知當云何？便白佛，佛言：「聽貴衣中可作臥具者便作，中作衣者便作，是物任所用者便作。」是大貴衣阿蛾羅彌國出，戶摩根衣婆蹉阿婆多蘭國出。貴價衣是比丘受用，作四方僧臥具。
有時大雷，諸飛鳥怖死。諸居士知是事即出擇取好鳥，除大烏鳥、鷲、禿梟、角鴟、阿羅，如是諸鳥不取，不中食故。諸比丘時到著衣持缽，入舍婆提乞食，見此諸鳥皆死無人取，諸比丘語余比丘：「汝持去煮炙，我乞食還，共汝等啖。」是時有比丘持來煮炙，有諸比丘問：「是何等肉？」答：「烏肉。」諸比丘以種種因緣呵：「云何名比丘啖烏肉？佛所未聽。」諸比丘種種因緣呵竟，是事白佛。佛言：「烏肉不得啖。若啖得突吉羅罪。」諸比丘問：「是復何等肉。」答：「小烏肉、鷲肉、鴻肉、婆娑禿梟、角鴟、阿羅肉等。」諸比丘種種因緣呵：「云何名比丘，
【現代漢語翻譯】 現代漢語譯本： 『比丘不應儲藏、坐臥于高床大床。如果有人佈施高床大床，允許接受、保護和舉起，但不允許坐臥。』
波斯匿王（Prasenajit，古代憍薩羅國國王）的母親去世，將她生前所有的一切物品，都帶到祇洹精舍（Jetavana Vihara）供養眾比丘。眾比丘得到這些珍貴的衣物，這些衣物有的來自阿蛾羅彌國（Agala-rami），有的來自戶摩根衣（Hu-mo-gen），有的來自婆蹉阿婆多蘭國（Vocca-abhadalana）。他們將這些珍貴美好的衣物鋪在地上，在上面經行。一些將領士兵到祇洹精舍觀看，看到后說：『我們平時都不能用手觸控，更別說戴在頭上了，怎麼能鋪在地上用腳踩呢？如果波斯匿王知道了，心裡可能會不高興。』眾比丘不知道該怎麼辦，便稟告佛陀。佛陀說：『可以把貴重衣物中可以做臥具的做成臥具，可以做衣服的做成衣服，這些東西可以隨意使用。』這些貴重衣物有的來自阿蛾羅彌國，有的來自戶摩根衣，有的來自婆蹉阿婆多蘭國。這些昂貴的衣物被比丘們受用，做成了四方僧眾的臥具。
有時發生大雷雨，許多飛鳥被嚇死。一些居士知道這件事後，就出去挑選好的鳥，除去大烏鴉、鷲、禿鷲、角梟、阿羅鳥（Aro），像這樣的鳥都不取，因為它們不能食用。當時，一些比丘穿著袈裟，拿著缽，進入舍婆提城（Shravasti）乞食，看到這些鳥都死了，沒有人取走。比丘們對其他比丘說：『你們拿去煮或烤，我乞食回來，和你們一起吃。』當時，有比丘拿來煮或烤。有比丘問：『這是什麼肉？』回答說：『烏鴉肉。』眾比丘用各種理由呵斥：『怎麼能叫比丘吃烏鴉肉呢？佛陀沒有允許。』眾比丘用各種理由呵斥完，就把這件事稟告佛陀。佛陀說：『烏鴉肉不能吃。如果吃了，犯突吉羅罪（Dukkata，一種輕罪）。』比丘們問：『那又是什麼肉呢？』回答說：『小烏鴉肉、鷲肉、鴻肉、婆娑禿鷲（婆娑禿梟）、角梟、阿羅鳥肉等。』眾比丘用各種理由呵斥：『怎麼能叫比丘，
【English Translation】 English version: 『A Bhikkhu should not store, sit, or lie on high or large beds. If someone offers a high or large bed, it is permissible to accept, protect, and lift it, but it is not permissible to sit or lie on it.』
When King Prasenajit』s (King of Kosala) mother died, he brought all her possessions from her lifetime to Jetavana Vihara (Monastery in Shravasti) to offer to the Bhikkhus. The Bhikkhus received these precious garments, some from Agala-rami, some from Hu-mo-gen, and some from Vocca-abhadalana. They spread these precious and beautiful garments on the ground and walked on them during meditation. Some generals and soldiers came to Jetavana Vihara to observe and said, 『We are not even allowed to touch these with our hands, let alone wear them on our heads. How can they be spread on the ground and stepped on? If King Prasenajit hears about this, he might be displeased.』 The Bhikkhus did not know what to do, so they reported it to the Buddha. The Buddha said, 『You can use the precious garments that can be made into bedding as bedding, and those that can be made into clothing as clothing. You can use these items as you see fit.』 These precious garments came from Agala-rami, Hu-mo-gen, and Vocca-abhadalana. These expensive garments were used by the Bhikkhus to make bedding for the Sangha from all directions.
Sometimes there was a great thunderstorm, and many birds were frightened to death. Some laypeople, knowing this, went out to select good birds, excluding large crows, vultures, bald eagles, horned owls, and Aro birds (Aro), as these birds were not edible. At that time, some Bhikkhus, wearing their robes and carrying their bowls, entered Shravasti (City in ancient India) to beg for food and saw that these birds were all dead and no one had taken them. The Bhikkhus said to the other Bhikkhus, 『You take them to cook or roast, and I will return after begging for food, and we will eat together.』 At that time, some Bhikkhus brought them to cook or roast. Some Bhikkhus asked, 『What kind of meat is this?』 They replied, 『Crow meat.』 The Bhikkhus scolded them with various reasons, saying, 『How can you call a Bhikkhu eating crow meat? The Buddha has not permitted it.』 After the Bhikkhus scolded them with various reasons, they reported this matter to the Buddha. The Buddha said, 『Crow meat is not to be eaten. If you eat it, you commit a Dukkata (Dukkata, a minor offense).』 The Bhikkhus asked, 『Then what kind of meat is it?』 They replied, 『Small crow meat, vulture meat, swan meat, Vasa bald eagle (婆娑禿梟), horned owl, Aro bird meat, etc.』 The Bhikkhus scolded them with various reasons, saying, 『How can you call a Bhikkhu,
啖大烏肉、鷲肉、鴻肉、婆娑禿梟、角鴟、阿羅等肉？佛所不聽。」呵竟白佛，佛言：「不得啖如是等肉，一切啖死屍鳥肉，皆不得啖。若啖得突吉羅罪。」
諸比丘食后，至阿耆羅河上經行，見水中漂豺來。諸比丘語一比丘：「取此豺來，明日當食。」是比丘即取，明日有煮豺肉者，有乞食者。諸比丘問：「長者！是何等肉？」答：「豺肉。」諸比丘種種因緣呵：「云何名比丘，佛未聽啖豺肉而啖？」呵竟白佛，佛言：「云何名比丘，啖豺肉，豺肉狗肉無異。從今日不得啖豺肉。若啖得突吉羅罪。」
諸人騾死棄著塹中。諸比丘食時著衣持缽，入舍婆提城乞食，見塹中有死騾，語余比丘：「持去煮，我等乞食還，當共啖。」諸比丘問：「是何等肉？」答：「騾肉。」諸比丘種種因緣呵：「云何名比丘，佛未聽啖騾肉而啖？」是事白佛，佛言：「騾馬何異？從今日不得啖騾肉。若啖得突吉羅罪。」
諸比丘食后，入安陀林經行，見死獼猴，語余比丘：「持去，明日當食。」是比丘即取。明日有煮者，有行乞食者。諸比丘問：「長老！是何等肉？」答：「獼猴肉。」諸比丘種種因緣呵：「云何名比丘，佛未聽啖獼猴肉而啖？」是事白佛，佛言：「獼猴似人肉，與人肉何異？若啖得突吉羅罪。」
【現代漢語翻譯】 現代漢語譯本：『可以吃大烏鴉肉、鷲肉、鴻肉、婆娑禿梟（一種貓頭鷹）、角鴟（一種貓頭鷹）、阿羅（一種鳥）等肉嗎？』佛陀不允許。』呵斥之後稟告佛陀，佛陀說：『不得吃這些肉，一切吃死屍的鳥肉，都不得吃。如果吃了，犯突吉羅罪。』
眾比丘飯後，到阿耆羅河邊經行，看見水中漂來一隻豺。眾比丘對一位比丘說：『把這豺取來，明天可以吃。』這位比丘就取來了。第二天，有的比丘煮豺肉，有的比丘去乞食。眾比丘問：『長者！這是什麼肉？』回答說：『豺肉。』眾比丘用種種因緣呵斥：『怎麼能叫比丘，佛陀沒有允許吃豺肉卻吃？』呵斥之後稟告佛陀，佛陀說：『怎麼能叫比丘，吃豺肉，豺肉和狗肉沒有區別。從今天起不得吃豺肉。如果吃了，犯突吉羅罪。』
有人把死騾子丟棄在坑裡。眾比丘吃飯時穿好衣服，拿著缽，進入舍婆提城乞食，看見坑裡有死騾子，對其他比丘說：『拿去煮了，我們乞食回來，一起吃。』眾比丘問：『這是什麼肉？』回答說：『騾子肉。』眾比丘用種種因緣呵斥：『怎麼能叫比丘，佛陀沒有允許吃騾子肉卻吃？』這件事稟告佛陀，佛陀說：『騾子和馬有什麼區別？從今天起不得吃騾子肉。如果吃了，犯突吉羅罪。』
眾比丘飯後，進入安陀林經行，看見死獼猴，對其他比丘說：『拿去，明天可以吃。』這位比丘就取來了。第二天，有的比丘煮肉，有的比丘去乞食。眾比丘問：『長老！這是什麼肉？』回答說：『獼猴肉。』眾比丘用種種因緣呵斥：『怎麼能叫比丘，佛陀沒有允許吃獼猴肉卻吃？』這件事稟告佛陀，佛陀說：『獼猴像人肉，和人肉有什麼區別？如果吃了，犯突吉羅罪。』
【English Translation】 English version: 『Is it permissible to eat the meat of large crows, vultures, geese, 婆娑禿梟 (Pósuō tū xiāo) [a type of owl], horned owls, 阿羅 (Āluó) [a type of bird], and other such meats?』 The Buddha did not permit it.』 After scolding them, they reported to the Buddha. The Buddha said, 『It is not permissible to eat such meats. All bird meat from corpses is not permissible to eat. If one eats it, one commits a 突吉羅 (Tūjíluó) [Dukkata] offense.』
After eating, the 比丘 (Bǐqiū) [bhikkhus/monks] went to the 阿耆羅河 (Āqíluó hé) [Ajira River] to walk. They saw a jackal floating in the water. The 比丘 (Bǐqiū) [bhikkhus/monks] said to one 比丘 (Bǐqiū) [bhikkhu/monk], 『Take this jackal, we will eat it tomorrow.』 That 比丘 (Bǐqiū) [bhikkhu/monk] took it. The next day, some 比丘 (Bǐqiū) [bhikkhus/monks] cooked the jackal meat, and some went to beg for food. The 比丘 (Bǐqiū) [bhikkhus/monks] asked, 『Elder! What kind of meat is this?』 They replied, 『Jackal meat.』 The 比丘 (Bǐqiū) [bhikkhus/monks] scolded them with various reasons, 『How can you be called 比丘 (Bǐqiū) [bhikkhus/monks], eating jackal meat when the Buddha has not permitted it?』 After scolding them, they reported to the Buddha. The Buddha said, 『How can you be called 比丘 (Bǐqiū) [bhikkhus/monks], eating jackal meat? Jackal meat is no different from dog meat. From today on, it is not permissible to eat jackal meat. If one eats it, one commits a 突吉羅 (Tūjíluó) [Dukkata] offense.』
People discarded dead mules in a pit. When the 比丘 (Bǐqiū) [bhikkhus/monks] were about to eat, they put on their robes and carried their bowls, entering the city of 舍婆提 (Shèpótí) [Sravasti] to beg for food. They saw a dead mule in the pit and said to the other 比丘 (Bǐqiū) [bhikkhus/monks], 『Take it and cook it. When we return from begging for food, we will eat it together.』 The 比丘 (Bǐqiū) [bhikkhus/monks] asked, 『What kind of meat is this?』 They replied, 『Mule meat.』 The 比丘 (Bǐqiū) [bhikkhus/monks] scolded them with various reasons, 『How can you be called 比丘 (Bǐqiū) [bhikkhus/monks], eating mule meat when the Buddha has not permitted it?』 They reported this matter to the Buddha. The Buddha said, 『What is the difference between a mule and a horse? From today on, it is not permissible to eat mule meat. If one eats it, one commits a 突吉羅 (Tūjíluó) [Dukkata] offense.』
After eating, the 比丘 (Bǐqiū) [bhikkhus/monks] entered 安陀林 (Āntuólín) [Andhavana] to walk. They saw a dead macaque and said to the other 比丘 (Bǐqiū) [bhikkhus/monks], 『Take it, we will eat it tomorrow.』 That 比丘 (Bǐqiū) [bhikkhu/monk] took it. The next day, some 比丘 (Bǐqiū) [bhikkhus/monks] cooked the meat, and some went to beg for food. The 比丘 (Bǐqiū) [bhikkhus/monks] asked, 『Elder! What kind of meat is this?』 They replied, 『Macaque meat.』 The 比丘 (Bǐqiū) [bhikkhus/monks] scolded them with various reasons, 『How can you be called 比丘 (Bǐqiū) [bhikkhus/monks], eating macaque meat when the Buddha has not permitted it?』 They reported this matter to the Buddha. The Buddha said, 『Macaque meat is similar to human meat. What is the difference between it and human meat? If one eats it, one commits a 突吉羅 (Tūjíluó) [Dukkata] offense.』
（毗尼雜品竟）
毗尼序卷下
因緣品第四
佛在迦毗羅婆國。諸貴釋子出家，得長病。病人早起，到親里家、檀越知識家，諸主人問言：「樂不？」答：「長病不樂。」主人問：「得何等病？」答：「得如是、如是病。」主人言：「白衣時病云何治？」答：「牛胞中著藥灌。」主人言：「與汝是藥治。」比丘言：「佛未聽我著是藥。」是事白佛，佛言：「聽灌用，薄皮不中灌。」佛言：「聽厚皮灌屏處，聽若藥師教親親人灌。」
諸貴釋子出家，得長病。病人早起，到親里檀越知識家，主人問：「樂不？」答：「長病不樂。」主人問：「何等病？」答：「如是如是病。」主人言：「白衣時病云何治？」答：「用刀治。」主人言：「與汝刀。」比丘言：「佛未聽我等用刀治。」是事白佛，佛言：「聽蓮華莖割。」比丘言：「不中用。」佛言：「聽用金銀、琉璃、銅鉛、錫珠刀割。」比丘言：「如是諸刀不中用治。」佛言：「屏處聽用鐵刀治。」
有比丘病，語看病人言：「持生熟酥、油、蜜、石蜜來。」看病人言：「無。若有是佛僧物不凈、舉宿、惡捉、不受、內宿。」是事白佛，佛言：「聽若佛物、僧物、不凈、舉宿、惡捉、不受、內宿。若病人得上物，差竟應與。」
長
【現代漢語翻譯】 現代漢語譯本：（《毗尼雜品》完）
《毗尼序》卷下
因緣品 第四
佛陀在迦毗羅衛國（Kapilavastu，古印度釋迦族所居住的國家）。一些出身貴族的釋迦族子弟出家后，得了慢性疾病。病人清早起來，到親戚家、施主家、熟人家裡去。主人們問他們：『安樂嗎？』他們回答：『長期生病，不快樂。』主人問：『得了什麼病？』他們回答：『得了這樣這樣的病。』主人說：『做在家人的時候，這種病是怎麼治療的？』他們回答：『用牛膀胱裝著藥來灌。』主人說：『給你這種藥來治療。』比丘說：『佛陀沒有允許我們用這種藥灌。』這件事稟告了佛陀，佛陀說：『允許灌藥，但是薄的皮不能用來灌。』佛陀說：『允許用厚的皮在隱蔽的地方灌藥，允許如果藥師教導親近的人來灌藥。』
一些出身貴族的釋迦族子弟出家后，得了慢性疾病。病人清早起來，到親戚家、施主家、熟人家裡去。主人們問：『安樂嗎？』他們回答：『長期生病，不快樂。』主人問：『得了什麼病？』他們回答：『得了這樣這樣的病。』主人說：『做在家人的時候，這種病是怎麼治療的？』他們回答：『用刀來治療。』主人說：『給你刀。』比丘說：『佛陀沒有允許我們用刀來治療。』這件事稟告了佛陀，佛陀說：『允許用蓮花莖來割。』比丘說：『不能用。』佛陀說：『允許用金、銀、琉璃、銅、鉛、錫、珠刀來割。』比丘說：『像這樣的刀不能用來治療。』佛陀說：『在隱蔽的地方允許用鐵刀來治療。』
有比丘生病了，告訴照顧他的人說：『拿生酥、熟酥、油、蜜、石蜜來。』照顧病人的人說：『沒有。如果有，那是佛陀的、僧團的、不凈的、過夜的、不好的拿取方式、不接受的、存放過夜的物品。』這件事稟告了佛陀，佛陀說：『允許如果是佛陀的物品、僧團的物品、不凈的、過夜的、不好的拿取方式、不接受的、存放過夜的物品。如果病人得到了這些東西，病好之後應該歸還。』
長
【English Translation】 English version: (The end of the Vinaya Miscellaneous Section)
Vinaya Preface, Volume Two
Causation Chapter, Fourth
The Buddha was in Kapilavastu (Kapilavastu, the country where the ancient Indian Shakya clan lived). Some Shakya sons from noble families became monks and contracted chronic illnesses. The sick monks would get up early and go to the homes of relatives, benefactors, and acquaintances. The hosts would ask them, 'Are you well?' They would reply, 'Being sick for a long time is not well.' The hosts would ask, 'What kind of illness do you have?' They would reply, 'I have such and such illness.' The hosts would say, 'How was this illness treated when you were a layman?' They would reply, 'By irrigating with medicine in a cow's bladder.' The hosts would say, 'I will give you this medicine to treat it.' The monks would say, 'The Buddha has not allowed us to use this medicine for irrigation.' This matter was reported to the Buddha, and the Buddha said, 'Irrigation is allowed, but thin skin cannot be used for irrigation.' The Buddha said, 'Irrigation with thick skin is allowed in a secluded place, and it is allowed if a pharmacist instructs close relatives to irrigate.'
Some Shakya sons from noble families became monks and contracted chronic illnesses. The sick monks would get up early and go to the homes of relatives, benefactors, and acquaintances. The hosts would ask, 'Are you well?' They would reply, 'Being sick for a long time is not well.' The hosts would ask, 'What kind of illness do you have?' They would reply, 'I have such and such illness.' The hosts would say, 'How was this illness treated when you were a layman?' They would reply, 'By using a knife to treat it.' The hosts would say, 'I will give you a knife.' The monks would say, 'The Buddha has not allowed us to use a knife to treat it.' This matter was reported to the Buddha, and the Buddha said, 'Cutting with a lotus stem is allowed.' The monks said, 'It cannot be used.' The Buddha said, 'Cutting with knives made of gold, silver, lapis lazuli, copper, lead, tin, or pearls is allowed.' The monks said, 'Such knives cannot be used for treatment.' The Buddha said, 'Using an iron knife for treatment is allowed in a secluded place.'
There was a sick monk who told the person taking care of him, 'Bring raw ghee, cooked ghee, oil, honey, and rock candy.' The person taking care of the sick monk said, 'There is none. If there is, it is the Buddha's property, the Sangha's property, impure, kept overnight, improperly taken, not accepted, or stored overnight.' This matter was reported to the Buddha, and the Buddha said, 'It is allowed if it is the Buddha's property, the Sangha's property, impure, kept overnight, improperly taken, not accepted, or stored overnight. If the sick monk obtains these items, they should be returned after he recovers.'
Long
老畢陵伽婆蹉患眼痛，藥師教羅散禪那著眼中，作是言：「佛未聽羅散禪那著眼中。」佛言：「聽用治眼。」畢陵伽婆蹉缽中有羅散禪那，小缽、半缽、大揵瓷、小揵瓷絡囊懸著象牙杙上，取時流污壁臥具房舍臥具垢臭。是事白佛，佛言：「聽羅散禪那函盛。」比丘作函不蓋，比丘不知當云何？是事白佛，佛言：「聽作蓋。」比丘直作蓋喜墮，佛言：「作子口蓋，用烏翅雞翅收漏羅翅。」塗著眼中眼痛更增，佛言：「作籌。」長老優波離問：「何物作籌？」佛言：「鐵銅貝牙角木瓦作。」
佛言：「從今日界內不應作凈處。若作得突吉羅罪。」
長老優波離問佛：「阿耆達婆羅門為佛作八種粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、摩沙豆粥、麻子粥、清粥。是八種粥，雜根藥、莖藥、葉藥、華藥、果藥，煮可飲不？」佛言：「病比丘可飲，不病者不得飲。」
佛在蘇摩國，是時長老阿那律比丘弟子病，服下藥中後心悶，佛言：「與熬稻華汁與。」與竟悶不止，佛言：「竹筍汁與。」與竟不差，佛言：「囊盛米粥絞汁與。」與竟不差，佛言：「將屏處與米粥。」
優波離問佛：「佛聽結髮雞尼耶梵志施八種漿：昭梨漿、牟梨漿、拘梨多漿、舍梨漿、阿說陀漿、波流沙漿、劫必陀漿、蒱萄漿。
【現代漢語翻譯】 現代漢語譯本： 老畢陵伽婆蹉（Pilindavatsa，人名，一位長老）眼睛疼痛，藥師教他用羅散禪那（rosana-sannaka，一種眼藥）點眼，但他說道：『佛陀沒有允許用羅散禪那點眼。』佛陀說：『允許用它來治療眼睛。』畢陵伽婆蹉的缽里裝著羅散禪那，小缽、半缽、大揵瓷（kendi，一種容器）、小揵瓷用絡囊懸掛在象牙杙上，取用時流污了墻壁、臥具、房舍，臥具也變得垢臭。他將此事稟告佛陀，佛陀說：『允許用盒子盛放羅散禪那。』比丘做了盒子卻沒有蓋子，比丘不知道該怎麼辦？他將此事稟告佛陀，佛陀說：『允許做蓋子。』比丘直接做了蓋子，容易掉落，佛陀說：『做子口蓋，用烏翅雞翅（烏鴉翅膀）、收漏羅翅（一種植物的葉子）。』塗在眼睛裡，眼睛疼痛更加嚴重，佛陀說：『做籌（用於塗藥的工具）。』長老優波離（Upali，佛陀的弟子）問：『用什麼東西做籌？』佛陀說：『可以用鐵、銅、貝、牙、角、木、瓦來做。』 佛陀說：『從今天起，界內不應該設定凈處（專門用於大小便的地方）。如果設定了，會犯突吉羅罪（dukkhata，一種輕罪）。』 長老優波離問佛陀：『阿耆達（Ajjita，人名）婆羅門（Brahmin，印度教祭司）為佛陀做了八種粥：酥粥、胡麻粥、油粥、乳粥、小豆粥、摩沙豆粥（māsa-dāl，一種豆粥）、麻子粥、清粥。這八種粥，混合了根藥、莖藥、葉藥、花葯、果藥，煮好后可以飲用嗎？』佛陀說：『生病的比丘可以飲用，沒有生病的比丘不可以飲用。』 佛陀在蘇摩國（Soma，地名）時，當時長老阿那律（Anuruddha，佛陀的弟子）的比丘弟子生病了，服用下藥後感到心悶，佛陀說：『給他熬稻花汁喝。』給了之後心悶沒有停止，佛陀說：『給他竹筍汁喝。』給了之後沒有好轉，佛陀說：『用囊盛米粥絞汁給他喝。』給了之後沒有好轉，佛陀說：『拿到屏風後面給他米粥喝。』 優波離問佛陀：『佛陀允許結髮雞尼耶（Jain，耆那教）梵志（Brahmin，印度教祭司）施捨八種漿：昭梨漿（cola，芒果漿）、牟梨漿（mura，蘿蔔漿）、拘梨多漿（kulattha，馬豆漿）、舍梨漿（sali，稻米漿）、阿說陀漿（assattha，菩提樹漿）、波流沙漿（parusa，粗米漿）、劫必陀漿（kapittha，木蘋果漿）、蒱萄漿（葡萄漿）。』
【English Translation】 English version: Pilindavatsa (a name, an elder) suffered from eye pain. A physician taught him to apply rosana-sannaka (a type of eye medicine) to his eyes, but he said, 'The Buddha has not permitted the application of rosana-sannaka to the eyes.' The Buddha said, 'It is permitted for treating the eyes.' Pilindavatsa had rosana-sannaka in his bowl. Small bowls, half-bowls, large kendi (a type of container), and small kendi were hung on ivory pegs with string bags. When taking it, it dripped and soiled the walls, bedding, and rooms, and the bedding became dirty and smelly. He reported this matter to the Buddha, and the Buddha said, 'It is permitted to store rosana-sannaka in a container.' The monks made a container without a lid. The monks did not know what to do. He reported this matter to the Buddha, and the Buddha said, 'It is permitted to make a lid.' The monks made a straight lid that easily fell off. The Buddha said, 'Make a fitted lid, using crow wings (crow's wings), or the leaves of the salora plant (a type of plant) to prevent leakage.' Applying it to the eyes made the eye pain worse. The Buddha said, 'Make a spatula (a tool for applying medicine).' Elder Upali (a disciple of the Buddha) asked, 'What should be used to make a spatula?' The Buddha said, 'It can be made of iron, copper, shell, ivory, horn, wood, or tile.' The Buddha said, 'From today onwards, no one should create a lavatory (a place specifically for urination and defecation) within the boundary. If one does, it is an offense of dukkata (a minor offense).' Elder Upali asked the Buddha, 'Ajjita (a name), a Brahmin (Hindu priest), made eight kinds of porridge for the Buddha: ghee porridge, sesame porridge, oil porridge, milk porridge, small bean porridge, māsa-dāl porridge (a type of bean porridge), hemp seed porridge, and clear porridge. These eight kinds of porridge, mixed with root medicine, stem medicine, leaf medicine, flower medicine, and fruit medicine, can they be drunk after cooking?' The Buddha said, 'Sick monks may drink it, but healthy monks may not.' When the Buddha was in Soma (a place name), the monk disciple of Elder Anuruddha (a disciple of the Buddha) was sick. After taking a purgative medicine, he felt a tightness in his chest. The Buddha said, 'Give him rice flower juice to drink.' After giving it, the tightness did not stop. The Buddha said, 'Give him bamboo shoot juice to drink.' After giving it, he did not improve. The Buddha said, 'Put rice porridge in a cloth bag and squeeze the juice out and give it to him.' After giving it, he did not improve. The Buddha said, 'Take the rice porridge behind a screen and give it to him.' Upali asked the Buddha, 'The Buddha has permitted the Jain (Jainism) Brahmin (Hindu priest) with matted hair to offer eight kinds of juice: cola juice (mango juice), mura juice (radish juice), kulattha juice (horse gram juice), sali juice (rice juice), assattha juice (bodhi tree juice), parusa juice (coarse rice juice), kapittha juice (wood apple juice), and grape juice.'
是八種漿，根湯、莖湯、葉湯、華湯、果湯，合可飲不？」佛言：「若無酒味、不雜食、清不濁，聽飲。」
佛在舍婆提。爾時憍薩羅國諸居士，道中無水處，以水施並施石蜜。六群比丘從憍薩羅國至舍婆提，次第行到施水處。六群比丘但啖石蜜不飲水，居士言：「何以獨啖石蜜不飲水？」六群比丘言：「我嗜石蜜，不喜飲水。」施主言：「我為飲水故施石蜜，今汝何以但啖石蜜不飲水。」六群比丘言：「我嗜石蜜，不喜飲水。」是六群比丘有大力，復不畏破戒。是居士不能面前譏說，去後心瞋呵罵：「沙門釋子自言：『善好有德。』但啖石蜜不欲飲水。」諸比丘少欲知足行頭陀，聞是事心慚愧，是事白佛。佛言：「從今日五時聽啖石蜜：一、遠行來；二、若病；三、若食少；四、若不得食；五、若施水處。是五時聽啖石蜜。從今日若不飲水不聽啖石蜜。若啖得突吉羅罪。」
優波離問佛：「石蜜漿舉宿得飲不？」佛言：「病比丘得飲，不病不得飲。」
比丘若得二種請：一請與他、一比丘受。問：「汝與不？」答：「我與。」更問：「何時與？」答：「瓶沙王請佛及僧百歲四事供養，是時與。」是事白佛，佛言：「比丘有二請：一、今日請；二、冷請。若有一日得二請：一請與他、一請自受。冷
【現代漢語翻譯】 現代漢語譯本： 『這八種漿，根湯、莖湯、葉湯、花湯、果湯，合起來可以飲用嗎？』佛說：『如果沒有酒味、不摻雜食物、清澈不渾濁，可以飲用。』
佛陀在舍婆提城（Śrāvastī，古印度城市）的時候，憍薩羅國（Kosala，古印度王國）的居士們在道路沒有水的地方，佈施水和石蜜（一種糖）。六群比丘（指行為不端的比丘）從憍薩羅國來到舍婆提城，依次走到佈施水的地方。六群比丘只吃石蜜不喝水，居士們說：『為什麼只吃石蜜不喝水？』六群比丘說：『我們喜歡吃石蜜，不喜歡喝水。』施主說：『我爲了讓人喝水才佈施石蜜，現在你們為什麼只吃石蜜不喝水？』六群比丘說：『我們喜歡吃石蜜，不喜歡喝水。』這些六群比丘力氣大，又不怕破戒。這些居士不能當面指責他們，離開後心中生氣，呵斥謾罵：『沙門釋子（Śrāmaṇa Śākya-putrīya，釋迦牟尼的出家弟子）自己說：『善良美好有德行。』卻只吃石蜜不喝水。』一些少欲知足、奉行頭陀行（dhūta，苦行）的比丘，聽到這件事後感到慚愧，把這件事告訴了佛陀。佛說：『從今天起，五種情況下可以吃石蜜：一、遠行歸來；二、生病；三、食物不足；四、沒有得到食物；五、在佈施水的地方。這五種情況下可以吃石蜜。從今天起，如果不喝水，不允許吃石蜜。如果吃了，犯突吉羅罪（duṣkṛta，輕罪）。』
優波離（Upāli，佛陀十大弟子之一，持戒第一）問佛：『石蜜漿過夜后可以飲用嗎？』佛說：『生病的比丘可以飲用，沒生病的不得飲用。』
比丘如果得到兩種邀請：一種是請他轉給別人，一種是請比丘自己接受。問：『你給不給？』答：『我給。』又問：『什麼時候給？』答：『瓶沙王（Bimbisāra，古印度摩揭陀國國王）邀請佛陀和僧團百年四事供養（衣食住藥），那時給。』這件事稟告了佛陀，佛說：『比丘有兩種邀請：一種是今天的邀請；一種是延後的邀請。如果有一天得到兩種邀請：一種請他轉給別人，一種請自己接受。延後
【English Translation】 English version: 『Are these eight kinds of juice—root broth, stem broth, leaf broth, flower broth, and fruit broth—all right to drink together?』 The Buddha said, 『If there is no taste of alcohol, not mixed with food, clear and not turbid, it is permissible to drink.』
The Buddha was in Śrāvastī (an ancient Indian city). At that time, the laypeople of Kosala (an ancient Indian kingdom), in places where there was no water on the road, offered water and rock candy (a type of sugar). The group of six monks (referring to monks with improper conduct) came from Kosala to Śrāvastī, arriving in turn at the place where water was offered. The group of six monks only ate rock candy and did not drink water. The laypeople said, 『Why do you only eat rock candy and not drink water?』 The group of six monks said, 『We like to eat rock candy and do not like to drink water.』 The donors said, 『I offered rock candy for people to drink water, so why do you only eat rock candy and not drink water?』 The group of six monks said, 『We like to eat rock candy and do not like to drink water.』 These six monks were strong and not afraid of breaking the precepts. The laypeople could not criticize them to their faces, but after they left, they were angry and scolded, 『The Śrāmaṇa Śākya-putrīya (ascetic disciples of Shakyamuni) say themselves: 『Good, virtuous, and moral.』 But they only eat rock candy and do not want to drink water.』 Some monks who were content with little, practicing dhūta (ascetic practices), felt ashamed when they heard about this and told the Buddha about it. The Buddha said, 『From today on, rock candy may be eaten in five situations: one, returning from a long journey; two, if sick; three, if food is insufficient; four, if no food is obtained; five, at the place where water is offered. Rock candy may be eaten in these five situations. From today on, if you do not drink water, you are not allowed to eat rock candy. If you eat it, you commit a duṣkṛta (minor offense).』
Upāli (one of the Buddha's ten great disciples, foremost in upholding the precepts) asked the Buddha, 『Is it permissible to drink rock candy juice that has been kept overnight?』 The Buddha said, 『A sick monk may drink it, but a healthy monk may not.』
If a monk receives two invitations: one to give to others, and one for the monk to accept himself. He is asked, 『Will you give it?』 He answers, 『I will give it.』 He is then asked, 『When will you give it?』 He answers, 『King Bimbisāra (an ancient Indian king of Magadha) invited the Buddha and the Sangha for a hundred years of four kinds of offerings (clothing, food, lodging, and medicine), and it will be given at that time.』 This matter was reported to the Buddha, who said, 『A monk has two kinds of invitations: one is an invitation for today; the other is a delayed invitation. If one receives two invitations on one day: one to give to others, and one to accept himself. Delayed
請有二種：隨受凈、隨受不凈。隨受云何凈？隨受五佉陀尼、五食五似食。何等五佉陀尼？根、莖、葉、果、磨。何等五食？飯、麨、面、魚、肉。何等五似食？糜、粟、大麥、迦師、莠子。何等不凈隨受？五寶、五似寶。五寶者，金、銀、摩尼珠、玻梨、毗琉璃。何等五似寶？赤銅鐵、鍮石、水精、鉛錫、白镴。若凈物直受，不凈物作凈已受。」
阿羅毗國諸比丘，日日借作具，居士言：「諸作具何以不自作，而日日借。」比丘言：「佛未聽我等畜作具。」是事白佛，佛言：「為僧聽畜一切作具。」
有居士祇洹作房舍，是中有少供養具。客比丘房舍中宿，問：「是房舍誰作？」答：「某甲居士作。」是比丘一宿，早起著衣持缽詣居士所，語言：「汝房舍中供養具何以少？」居士言：「我先時大多與。」是比丘言：「我是中一宿住，見供養具少不足言。」居士語比丘：「共詣本作房舍比丘所。」居士到本營房舍比丘所言：「我本與長老是中供養具，斯何所在？」比丘答：「本所與供養具，異房比丘用去。」居士言：「我本不與異房比丘用，與自作房舍中住比丘用。我房舍空，是供養具著異處，是不應爾。」是比丘不知當云何？是事白佛，佛言：「從今日聽，檀越與何房舍，是中住者應用分。」
【現代漢語翻譯】 現代漢語譯本：有兩種接受供養的方式：清凈的接受和不清凈的接受。什麼是清凈的接受呢？是接受五種可咀嚼的食物（五佉陀尼，khādaniya，可咀嚼的食物）、五種食物（五食，bhojana，正餐食物）和五種類似食物（五似食）。什麼是五種可咀嚼的食物呢？根、莖、葉、果、磨成的粉。什麼是五種食物呢？米飯、炒麵、麵條、魚、肉。什麼是五種類似食物呢？粥、小米、大麥、迦師米（kāśi，一種穀物）、莠子（yǒu zǐ，一種雜草的種子）。什麼是不清凈的接受呢？是接受五寶（五寶）和五種類似寶物（五似寶）。五寶是什麼？金、銀、摩尼珠（maṇi，寶珠）、玻梨（sphatika，水晶）、毗琉璃（vaiḍūrya，琉璃）。什麼是五種類似寶物呢？赤銅、鐵、鍮石（tūla，黃銅礦）、水精（quartz，石英）、鉛錫、白镴（bái là，白色的錫）。如果是清凈的物品，可以直接接受；如果是不清凈的物品，要凈化之後再接受。
阿羅毗國（Āḷavī，地名）的比丘們，每天都借用工具。一位居士說：『你們為什麼不自己製作工具，而每天都借用呢？』比丘們說：『佛陀沒有允許我們儲存工具。』這件事稟告了佛陀，佛陀說：『爲了僧團，允許儲存一切工具。』
有位居士在祇洹（Jetavana，祇樹給孤獨園）建造房舍，房舍里有一些供養品。一位客比丘在房舍中住宿，問道：『這房舍是誰建造的？』回答說：『某甲居士建造的。』這位比丘住了一夜，早起穿好衣服，拿著缽來到居士那裡，說道：『你的房舍里的供養品為什麼這麼少？』居士說：『我先前給的很多。』這位比丘說：『我在這裡住了一夜，覺得供養品少，所以才說。』居士對這位比丘說：『一起去建造房舍的比丘那裡。』居士到了建造房舍的比丘那裡，說道：『我先前給長老這些供養品，現在在哪裡？』比丘回答說：『先前給的供養品，被其他房舍的比丘拿走了。』居士說：『我本來不是給其他房舍的比丘用的，是給住在自己建造的房舍里的比丘用的。我的房舍空了，這些供養品放在別處，這是不應該的。』這位比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今天開始，允許施主供養哪個房舍，住在那裡的比丘就可以使用這些供養品。』
【English Translation】 English version: There are two kinds of acceptance: pure acceptance and impure acceptance. What is pure acceptance? It is accepting the five kinds of chewable foods (pañca khādanī, five kinds of chewable food), the five kinds of foods (pañca bhojanāni, five kinds of staple food), and the five kinds of similar foods. What are the five kinds of chewable foods? Roots, stems, leaves, fruits, and ground powders. What are the five kinds of foods? Rice, fried noodles, noodles, fish, and meat. What are the five kinds of similar foods? Porridge, millet, barley, Kāśi (a type of grain), and darnel seeds. What is impure acceptance? It is accepting the five treasures (pañca ratanāni) and the five kinds of similar treasures. What are the five treasures? Gold, silver, maṇi jewels (maṇi, jewel), sphatika (crystal), and vaiḍūrya (lapis lazuli). What are the five kinds of similar treasures? Red copper, iron, tūla stone (brass ore), quartz, lead-tin, and pewter. If the items are pure, they can be accepted directly; if the items are impure, they should be purified before being accepted.'
The monks in Āḷavī (a place name) borrowed tools every day. A householder said, 'Why don't you make your own tools, but borrow them every day?' The monks said, 'The Buddha has not allowed us to store tools.' This matter was reported to the Buddha, and the Buddha said, 'For the sake of the Sangha, it is allowed to store all tools.'
A householder built a house in Jetavana (Jetavana, Jeta's Grove). There were some offerings in the house. A guest monk stayed in the house and asked, 'Who built this house?' The answer was, 'So-and-so householder built it.' This monk stayed for one night, got up early, put on his robes, and went with his bowl to the householder, saying, 'Why are there so few offerings in your house?' The householder said, 'I gave a lot before.' The monk said, 'I stayed here for one night and felt that the offerings were few, so I said so.' The householder said to the monk, 'Let's go to the monk who built the house together.' The householder went to the monk who built the house and said, 'Where are the offerings that I gave to the elder before?' The monk replied, 'The offerings that were given before were taken away by the monks from other houses.' The householder said, 'I didn't give them to the monks from other houses, but to the monks who live in the house that I built. My house is empty, and these offerings are placed elsewhere, which is not right.' The monk didn't know what to do. This matter was reported to the Buddha, and the Buddha said, 'From today onwards, whichever house the donor offers to, the monks living there can use these offerings.'
舍婆提有一人親里為他殺，著祇洹塹中空處。比丘求覓糞掃衣，到死人邊取一衣去。諸親里覓到祇洹，見是比丘問言：「大德！如是人若見若聞不？」比丘答：「此人死棄在祇洹塹中，我是邊取一衣來。」親裡言：「將我示處。」比丘即將示處，親里見死悲咽言：「汝或能以衣故殺我人。」比丘言：「我實不殺。若殺何以不取余殘衣物也。」親里如是思惟：「我等軟語，是比丘不實語，我當將去詣官。」便將去詣官。官問是比丘：「汝實殺不？」比丘答言：「我是比丘，云何殺人？我若殺，應當持余衣物去。」官人聰明信佛法，知釋子比丘不作是事，放此比丘去。「若后如是，比丘不問他莫取。」是比丘從恐怖得脫，是事語諸比丘。諸比丘是事白佛，佛言：「從今日不問他，殺人衣不應取。若取得突吉羅。」
諸比丘取有主死人地衣，旃陀羅言：「死人地衣莫取，我曹輸王如是如是物。」諸比丘不知當云何？是事白佛，佛言：「有主死人地衣不應取。若取得罪。」
諸比丘取有主死人地四邊有糞掃衣，是中旃陀羅亦遮，是事白佛，佛言：「若遮莫取。若取得突吉羅。」
時舍婆提有大疫病，多有人死，諸比丘取燒死人間薪，為僧辦溫室。是焦薪鬼逐來，一切僧得病苦，是事白佛，佛言：「不聽取死
【現代漢語翻譯】 現代漢語譯本 在舍衛城(Śrāvastī)有一個人被他的親屬殺害，屍體被丟棄在祇洹精舍(Jetavana)的壕溝里。一位比丘(bhikṣu)尋找糞掃衣(pāṃśukūla)，走到死者身邊取走了一件衣服。死者的親屬四處尋找，來到祇洹精舍，看見這位比丘，便問：『大德！您有沒有見過這個人？』比丘回答：『這個人死了，被丟棄在祇洹精舍的壕溝里，我從他那裡取走了一件衣服。』親屬說：『請您帶我們去看看。』比丘便帶他們去了那裡。親屬見到屍體，悲傷地哭泣說：『你或許是爲了這件衣服而殺害了我們的人。』比丘說：『我確實沒有殺人。如果我殺了人，為什麼不拿走剩下的衣物呢？』親屬這樣想著：『我們好言相勸，這位比丘卻不說實話，我們應該把他帶到官府去。』於是便把他帶到官府。官吏問這位比丘：『你真的殺人了嗎？』比丘回答說：『我是比丘，怎麼會殺人呢？如果我殺了人，應該把剩下的衣物都拿走。』官吏聰明且信奉佛法，知道釋迦牟尼(Śākyamuni)的比丘不會做這種事，便放走了這位比丘。『以後如果遇到類似情況，比丘不應該在沒有詢問的情況下拿取。』這位比丘從恐懼中解脫出來，並將這件事告訴了其他比丘。其他比丘將這件事稟告了佛陀(Buddha)，佛陀說：『從今天起，未經詢問，不應拿取殺人者的衣服。如果拿取了，就犯了突吉羅(dukkha)。』 一些比丘拿取了有主人的死者的裹屍布，旃陀羅(caṇḍāla)說：『不要拿取死者的裹屍布，我們已經向國王繳納了相應的物品。』比丘們不知道該怎麼辦，便將這件事稟告了佛陀，佛陀說：『不應拿取有主人的死者的裹屍布。如果拿取了，就犯了罪。』 一些比丘拿取了有主人的死者周圍的糞掃衣，旃陀羅也阻止他們，他們將這件事稟告了佛陀，佛陀說：『如果他們阻止，就不要拿取。如果拿取了，就犯了突吉羅。』 當時，舍衛城發生了一場大瘟疫，很多人死去，比丘們拿取焚燒死人的木柴，為僧眾準備溫室。被燒焦的木柴的鬼魂追趕而來，所有的僧人都得了病，感到痛苦。他們將這件事稟告了佛陀，佛陀說：『不允許拿取死人』
【English Translation】 English version In Śrāvastī, a person was killed by his relatives and his body was discarded in the moat of Jetavana. A bhikṣu (monk) seeking paṃśukūla (rag robes) went to the dead man and took a robe. The relatives searched everywhere and came to Jetavana, saw the bhikṣu, and asked: 'Venerable sir! Have you seen this person?' The bhikṣu replied: 'This person is dead and discarded in the moat of Jetavana; I took a robe from him.' The relatives said: 'Please show us the place.' The bhikṣu then took them to the place. The relatives saw the body and wept sadly, saying: 'Perhaps you killed our person for this robe.' The bhikṣu said: 'I truly did not kill him. If I had killed him, why would I not have taken the remaining clothes and belongings?' The relatives thought: 'We speak softly, but this bhikṣu does not speak the truth; we should take him to the authorities.' So they took him to the authorities. The official asked the bhikṣu: 'Did you really kill him?' The bhikṣu replied: 'I am a bhikṣu, how could I kill someone? If I had killed him, I should have taken the remaining clothes and belongings.' The official was wise and believed in the Buddha's (Buddha) teachings, knowing that a Śākyamuni (Śākyamuni)'s bhikṣu would not do such a thing, so he released the bhikṣu. 'In the future, if such a thing happens, bhikṣus should not take without asking.' The bhikṣu was freed from fear and told the other bhikṣus about this matter. The other bhikṣus reported this matter to the Buddha, who said: 'From today onwards, without asking, one should not take the clothes of a murdered person. If one takes it, one commits a dukkha (dukkha).' Some bhikṣus took the burial cloth of a dead person who had an owner. The caṇḍāla (outcaste) said: 'Do not take the burial cloth of the dead person; we have already paid the corresponding items to the king.' The bhikṣus did not know what to do, so they reported this matter to the Buddha, who said: 'One should not take the burial cloth of a dead person who has an owner. If one takes it, one commits an offense.' Some bhikṣus took the paṃśukūla (rag robes) around a dead person who had an owner. The caṇḍāla also stopped them. They reported this matter to the Buddha, who said: 'If they stop you, do not take it. If one takes it, one commits a dukkha.' At that time, a great plague occurred in Śrāvastī, and many people died. The bhikṣus took the firewood used to burn the dead to prepare a warm room for the sangha (community). The ghosts of the charred firewood chased after them, and all the monks became ill and suffered. They reported this matter to the Buddha, who said: 'It is not allowed to take the dead'
人間薪，若取得突吉羅罪。」
諸比丘取天祠中衣毳、劫貝、白㲲，守祠人言：「大德！此諸衣物屬祠莫取。」比丘言：「此泥木天用衣物為？」守祠人言：「佛、阿羅漢塔物我亦當取。」是事白佛，佛言：「從今日天祠中衣毳、劫貝、白㲲不得取。若取得偷蘭遮罪。」
有比丘病，多缽、多衣、多物。看病人思惟：「若交與我一切物，或教六物與僧，余殘與我。」思惟竟語病比丘：「汝病久不差，汝死後現前一切物僧當分。汝亦不得大福，不得恩分。汝今活時，分處六物與僧，余殘物與我。」病比丘思惟：「若不與，恐不好看我。」思惟竟，即以六物與僧，余殘物與看病人。是比丘后病差，是時佛及僧，夏后月遊行諸國土。余比丘著新染衣，是比丘獨著弊衣。佛知故問比丘：「何以獨著弊故衣？」是比丘以是事白佛，佛種種因緣呵：「何以名比丘，六物不應與僧，不應分與他，亦不應教他與。」佛種種因緣呵竟，告諸比丘：「從今日六物不應自與，不應教與。若自與、教他與，得突吉羅罪。」
長老優波離問佛：「僧坊中房舍破，是中有所用敷具、覆具，得持博貿治不？」佛言：「得。」「若僧中有兩房舍欲壞，得賣一房治一房不？」佛言：「得。」
憍薩羅國有邊聚落，是時有賊，諸居
【現代漢語翻譯】 現代漢語譯本：如果（比丘）拿取人間用於火化的木柴，將犯突吉羅罪（輕罪）。
諸位比丘取用天祠中的衣毛織物、木棉、白色粗布，守祠人說：『各位大德！這些衣物屬於神祠，不可拿取。』比丘說：『這些泥塑木雕的天神會用衣物嗎？』守祠人說：『佛陀、阿羅漢的塔物，我也應當拿取。』此事稟告佛陀，佛陀說：『從今以後，天祠中的衣毛織物、木棉、白色粗布不得拿取。如果拿取，將犯偷蘭遮罪（重罪）。』
有位比丘生病，有很多缽、很多衣服、很多財物。照顧病人的人心想：『如果他把一切財物都交給我，或者教他把六物（比丘的必需品）交給僧團，剩餘的給我。』想完后，就對生病的比丘說：『你的病很久都沒好，你死後，你現前的一切財物僧團都會分掉。你也得不到大的福報，得不到恩情。你現在活著的時候，把六物分給僧團，剩餘的財物給我。』生病的比丘心想：『如果不給，恐怕他不好好照顧我。』想完后，就把六物給了僧團，剩餘的財物給了照顧病人的人。這位比丘後來病好了，當時佛陀和僧團在雨季過後遊歷各個國土。其他比丘都穿著新染的衣服，只有這位比丘穿著破舊的衣服。佛陀明知故問比丘：『為什麼你獨自穿著破舊的衣服？』這位比丘把事情的經過告訴了佛陀，佛陀用種種因緣呵斥他：『怎麼能叫比丘呢？六物不應該給僧團，不應該分給他人，也不應該教他人給。』佛陀用種種因緣呵斥完后，告訴諸位比丘：『從今以後，六物不應該自己給，不應該教他人給。如果自己給、教他人給，將犯突吉羅罪（輕罪）。』
長老優波離（Upali）問佛陀：『僧坊中的房舍破損，其中所用的鋪具、覆蓋物，可以拿去交換修繕嗎？』佛陀說：『可以。』『如果僧團中有兩間房舍要壞了，可以賣掉一間房舍來修繕另一間房舍嗎？』佛陀說：『可以。』
憍薩羅國（Kosala）有個邊境村落，當時有盜賊，各位居民
【English Translation】 English version: 'If (a bhikkhu) takes firewood used for cremation, he commits a dukkaṭa offense (minor offense).'
Some bhikkhus took clothing wool, cotton, and white hemp from a shrine. The shrine keeper said, 'Venerable ones! These items belong to the shrine; do not take them.' The bhikkhus said, 'Do these clay and wooden deities use clothing?' The shrine keeper said, 'I should also take items from the stupas of Buddhas and Arhats.' This matter was reported to the Buddha, who said, 'From today onward, clothing wool, cotton, and white hemp from shrines must not be taken. If taken, a thullaccaya offense (serious offense) is committed.'
There was a bhikkhu who was ill and had many bowls, many robes, and many possessions. The attendant thought, 'If he gives me all his possessions, or instructs him to give the six requisites (the necessities of a bhikkhu) to the Sangha, and the rest to me.' After thinking this, he said to the sick bhikkhu, 'Your illness has not improved for a long time. After you die, all your possessions will be divided by the Sangha. You will not gain great merit or receive any kindness. While you are alive, distribute the six requisites to the Sangha, and give the rest of your possessions to me.' The sick bhikkhu thought, 'If I don't give them, I fear he will not take good care of me.' After thinking this, he gave the six requisites to the Sangha and the rest of his possessions to the attendant. Later, this bhikkhu recovered from his illness. At that time, the Buddha and the Sangha were traveling through various countries after the rainy season. The other bhikkhus were wearing newly dyed robes, but this bhikkhu was wearing only old, worn-out robes. The Buddha, knowing the situation, asked the bhikkhu, 'Why are you alone wearing old, worn-out robes?' The bhikkhu told the Buddha the whole story. The Buddha rebuked him with various reasons, saying, 'How can you be called a bhikkhu? The six requisites should not be given to the Sangha, should not be distributed to others, and should not be instructed to be given to others.' After rebuking him with various reasons, the Buddha told the bhikkhus, 'From today onward, the six requisites should not be given by oneself, nor should one instruct others to give them. If one gives them oneself or instructs others to give them, a dukkaṭa offense (minor offense) is committed.'
The elder Upali (Upali) asked the Buddha, 'If the rooms in the Sangha monastery are damaged, can the mats and coverings used in them be exchanged for repairs?' The Buddha said, 'Yes.' 'If there are two rooms in the Sangha that are about to collapse, can one room be sold to repair the other room?' The Buddha said, 'Yes.'
In the country of Kosala (Kosala) there was a border village. At that time, there were thieves, and the residents
士畏賊棄聚落去。是時諸比丘乞食難得，便棄塔物僧物已，自持衣缽出去。是賊世靜已，諸居士還本住處，諸比丘為塔物僧物乞求錢財。居士言：「先有塔物僧物，皆何所在？」比丘言：「于賊世中失去。」居士言：「汝自衣缽在不？」比丘言：「我持隨身。」居士言：「汝等自愛衣缽，不愛佛物僧物。」諸比丘不知當云何？是事白佛，佛言：「若賊世怖畏時，聽擔去後還著本處。」
更有賊世，諸比丘取自衣缽及佛物僧物持出去。六群比丘道中逢言：「是僧臥具我當用之。」時比丘不與便斗諍。諸比丘不知當云何？是事白佛，佛言：「擔去者應用，余不應索。」
諸比丘持塔物僧物著空地，自著衣持缽乞食，來還失是物去。佛言：「行乞食時擔佛物、僧物。」自持衣缽擔荷不好，佛言：「乞食時聽以物著衣裹。」
是比丘持佛物僧物著空地，上廁出失衣物。白佛，佛言：「護是物慾使不失，當寄人若著屏處。」
憍薩羅國一住處，檀越為比丘僧施衣，是中比丘僧不在。是事白佛，佛言：「現在三比丘應分，二比丘亦應分，一比丘心生口言受。沙彌若三、若二應分，一人心生口言應受。」
憍薩羅國一住處，檀越為比丘尼僧施諸衣物，是中比丘尼僧不在。是事白佛，佛言：「現前三比
【現代漢語翻譯】 現代漢語譯本： 當盜賊作亂，僧人因害怕而離開寺院。這時，眾比丘難以乞食，便捨棄了佛塔之物和僧眾之物，自己拿著衣缽離開了。盜賊平息后，眾居士回到原來的住處，比丘們爲了佛塔之物和僧眾之物乞求錢財。居士們說：『原先的佛塔之物和僧眾之物，現在都在哪裡呢？』比丘們說：『在盜賊作亂時丟失了。』居士們說：『你們自己的衣缽還在嗎？』比丘們說：『我們拿著隨身帶著。』居士們說：『你們只愛惜自己的衣缽，不愛惜佛陀之物和僧眾之物。』眾比丘不知該怎麼辦。此事稟告佛陀，佛陀說：『如果盜賊作亂令人恐懼時，允許帶走，之後再放回原來的地方。』 又有盜賊作亂，眾比丘拿走自己的衣缽以及佛陀之物和僧眾之物離開。六群比丘在路上遇到，說：『這僧眾的臥具我應當使用。』當時的比丘不給，便發生了爭鬥。眾比丘不知該怎麼辦。此事稟告佛陀，佛陀說：『帶走的人可以使用，其餘的人不應該索要。』 眾比丘將佛塔之物和僧眾之物放在空地上，自己穿著衣服拿著缽去乞食，回來后丟失了這些物品。佛陀說：『去乞食時要攜帶佛陀之物、僧眾之物。』自己拿著衣缽攜帶不好，佛陀說：『乞食時允許用衣物包裹這些物品。』 這位比丘將佛陀之物和僧眾之物放在空地上，去上廁所，出來后丟失了衣物。稟告佛陀，佛陀說：『爲了保護這些物品不丟失，應當寄放在別人那裡，或者放在隱蔽的地方。』 在憍薩羅國（Kosala，古印度十六雄國之一）的一個住處，施主為比丘僧團佈施衣服，但這裡的比丘僧團不在。此事稟告佛陀，佛陀說：『現在有三位比丘，應當分給他們；即使只有兩位比丘，也應當分給他們；只有一位比丘，只要心裡想著並口頭說接受即可。沙彌如果有三位或兩位，也應當分給他們；只有一位，只要心裡想著並口頭說接受即可。』 在憍薩羅國的一個住處，施主為比丘尼僧團佈施各種衣物，但這裡的比丘尼僧團不在。此事稟告佛陀，佛陀說：『現前有三位比丘尼，應當分給她們。』
【English Translation】 English version: When thieves were rampant, the monks, fearing them, abandoned the monasteries and left. At this time, it was difficult for the monks to beg for food, so they abandoned the properties of the stupas and the Sangha, and left with only their robes and bowls. After the thieves were subdued and peace restored, the lay devotees returned to their original residences, and the monks begged for money for the properties of the stupas and the Sangha. The lay devotees said, 'Where are the original properties of the stupas and the Sangha now?' The monks said, 'They were lost during the time of the thieves.' The lay devotees said, 'Are your own robes and bowls still with you?' The monks said, 'We carried them with us.' The lay devotees said, 'You cherish your own robes and bowls, but you do not cherish the properties of the Buddha and the Sangha.' The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'If there is fear during the time of thieves, it is permissible to take them away and then return them to their original places.' Again, during a time of thieves, the monks took their own robes and bowls, as well as the properties of the Buddha and the Sangha, and left. The group of six monks met them on the road and said, 'I should use this bedding of the Sangha.' The monks did not give it to them, and they quarreled. The monks did not know what to do. They reported this matter to the Buddha, and the Buddha said, 'Those who carried it away may use it; others should not demand it.' The monks placed the properties of the stupas and the Sangha in an open space, and they themselves wore their robes and carried their bowls to beg for food. When they returned, they had lost these items. The Buddha said, 'When going to beg for food, carry the properties of the Buddha and the Sangha.' It was difficult to carry their own robes and bowls well, so the Buddha said, 'When begging for food, it is permissible to wrap these items in clothing.' This monk placed the properties of the Buddha and the Sangha in an open space, went to the toilet, and lost his clothing when he came out. He reported this to the Buddha, and the Buddha said, 'To protect these items from being lost, you should entrust them to someone or place them in a hidden place.' In a residence in Kosala (Kosala, one of the sixteen major powers of ancient India), a donor gave robes to the Sangha of monks, but the Sangha of monks here was not present. This matter was reported to the Buddha, and the Buddha said, 'If there are three monks present, they should be divided among them; even if there are only two monks, they should be divided among them; if there is only one monk, he should accept it with his mind and say it with his mouth. If there are three or two novices, they should also be divided among them; if there is only one, he should accept it with his mind and say it with his mouth.' In a residence in Kosala (Kosala, one of the sixteen major powers of ancient India), a donor gave various items of clothing to the Sangha of nuns, but the Sangha of nuns here was not present. This matter was reported to the Buddha, and the Buddha said, 'If there are three nuns present, they should be divided among them.'
丘尼應分，二比丘尼亦應分，一比丘尼心生口言應受。三式叉摩尼、二式叉摩尼應分，一式叉摩尼心生口言應受。三沙彌尼、二沙彌尼應分，一沙彌尼若心生口言應受。」
憍薩羅國一住處，檀越為比丘僧施衣物，比丘僧不在。是事白佛，佛言：「現在三比丘、二比丘應分，一比丘心生口言應受。三沙彌、二沙彌應分，一沙彌心生口言應受。」若時都無比丘、無沙彌，是事白佛。佛言：「是物比丘尼僧應分。若時亦無比丘尼僧，三比丘尼、二比丘尼應分，一比丘尼心生口言應受。三式叉摩尼、二式叉摩尼應分，一式叉摩尼心生口言應受。三沙彌尼、二沙彌尼應分，一沙彌尼心生口言應受。」
憍薩羅國一住處，檀越為比丘尼僧施衣物，是中無比丘尼僧。白佛，佛言：「現在三比丘尼、二比丘尼應分，一比丘尼心生口言應受。三式叉摩尼、二式叉摩尼應分，一式叉摩尼心生口言應受。三沙彌尼、二沙彌尼應分，一沙彌尼心生口言應受。若時都無比丘尼，又無式叉摩尼、沙彌尼，爾時比丘僧應分，乃至沙彌亦如是。」
憍薩羅國一住處，檀越為二部僧施衣物，比丘僧不在。佛言：「比丘尼僧應分。」比丘尼僧亦不在，佛言：「三比丘、二比丘應分，一比丘若心生口言應受。三比丘尼、二比丘尼應分，一
【現代漢語翻譯】 現代漢語譯本 『丘尼』（Bhikkhuni，比丘尼）應分得，兩個『比丘尼』（Bhikkhuni）也應分得，一個『比丘尼』（Bhikkhuni）如果心裡想並口頭說要接受，也應分得。三個『式叉摩尼』（Siksamana，學戒女）、兩個『式叉摩尼』（Siksamana）應分得，一個『式叉摩尼』（Siksamana）如果心裡想並口頭說要接受，也應分得。三個『沙彌尼』（Sramaneri，沙彌尼）、兩個『沙彌尼』（Sramaneri）應分得，一個『沙彌尼』（Sramaneri）如果心裡想並口頭說要接受，也應分得。』
在『憍薩羅國』（Kosala，古印度十六大國之一）的一個住處，施主為『比丘僧』（Bhikkhu Sangha，比丘僧團）佈施衣物，但『比丘僧』（Bhikkhu Sangha）不在。這件事稟告了佛陀，佛陀說：『現在有三個『比丘』（Bhikkhu，比丘）、兩個『比丘』（Bhikkhu）應分得，一個『比丘』（Bhikkhu）如果心裡想並口頭說要接受，也應分得。三個『沙彌』（Sramanera，沙彌）、兩個『沙彌』（Sramanera）應分得，一個『沙彌』（Sramanera）如果心裡想並口頭說要接受，也應分得。』如果當時既沒有『比丘』（Bhikkhu）也沒有『沙彌』（Sramanera），這件事稟告了佛陀。佛陀說：『這些物品應由『比丘尼僧』（Bhikkhuni Sangha，比丘尼僧團）分得。如果當時也沒有『比丘尼僧』（Bhikkhuni Sangha），三個『比丘尼』（Bhikkhuni）、兩個『比丘尼』（Bhikkhuni）應分得，一個『比丘尼』（Bhikkhuni）如果心裡想並口頭說要接受，也應分得。三個『式叉摩尼』（Siksamana）、兩個『式叉摩尼』（Siksamana）應分得，一個『式叉摩尼』（Siksamana）如果心裡想並口頭說要接受，也應分得。三個『沙彌尼』（Sramaneri）、兩個『沙彌尼』（Sramaneri）應分得，一個『沙彌尼』（Sramaneri）如果心裡想並口頭說要接受，也應分得。』
在『憍薩羅國』（Kosala）的一個住處，施主為『比丘尼僧』（Bhikkhuni Sangha）佈施衣物，但這裡沒有『比丘尼僧』（Bhikkhuni Sangha）。稟告了佛陀，佛陀說：『現在有三個『比丘尼』（Bhikkhuni）、兩個『比丘尼』（Bhikkhuni）應分得，一個『比丘尼』（Bhikkhuni）如果心裡想並口頭說要接受，也應分得。三個『式叉摩尼』（Siksamana）、兩個『式叉摩尼』（Siksamana）應分得，一個『式叉摩尼』（Siksamana）如果心裡想並口頭說要接受，也應分得。三個『沙彌尼』（Sramaneri）、兩個『沙彌尼』（Sramaneri）應分得，一個『沙彌尼』（Sramaneri）如果心裡想並口頭說要接受，也應分得。如果當時既沒有『比丘尼』（Bhikkhuni），又沒有『式叉摩尼』（Siksamana）、『沙彌尼』（Sramaneri），那麼『比丘僧』（Bhikkhu Sangha）應分得，乃至『沙彌』（Sramanera）也應如此。』
在『憍薩羅國』（Kosala）的一個住處，施主為二部僧（比丘僧和比丘尼僧）佈施衣物，但『比丘僧』（Bhikkhu Sangha）不在。佛陀說：『『比丘尼僧』（Bhikkhuni Sangha）應分得。』『比丘尼僧』（Bhikkhuni Sangha）也不在，佛陀說：『三個『比丘』（Bhikkhu）、兩個『比丘』（Bhikkhu）應分得，一個『比丘』（Bhikkhu）如果心裡想並口頭說要接受，也應分得。三個『比丘尼』（Bhikkhuni）、兩個『比丘尼』（Bhikkhuni）應分得，一個
【English Translation】 English version 『Bhikkhunis』 (nuns) should receive a share, two 『Bhikkhunis』 should also receive a share, and one 『Bhikkhuni』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Siksamana』 (female trainees), two 『Siksamana』 should receive a share, and one 『Siksamana』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Sramaneri』 (female novices), two 『Sramaneri』 should receive a share, and one 『Sramaneri』 who mentally intends and verbally expresses acceptance should also receive a share.』
In a residence in the country of 『Kosala』 (an ancient Indian kingdom), a donor offered clothing to the 『Bhikkhu Sangha』 (community of monks), but the 『Bhikkhu Sangha』 was not present. This matter was reported to the Buddha, and the Buddha said: 『Now, three 『Bhikkhus』 (monks), two 『Bhikkhus』 should receive a share, and one 『Bhikkhu』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Sramaneras』 (male novices), two 『Sramaneras』 should receive a share, and one 『Sramanera』 who mentally intends and verbally expresses acceptance should also receive a share.』 If at that time there are neither 『Bhikkhus』 nor 『Sramaneras』, this matter should be reported to the Buddha. The Buddha said: 『These items should be distributed by the 『Bhikkhuni Sangha』 (community of nuns). If at that time there is also no 『Bhikkhuni Sangha』, three 『Bhikkhunis』, two 『Bhikkhunis』 should receive a share, and one 『Bhikkhuni』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Siksamana』, two 『Siksamana』 should receive a share, and one 『Siksamana』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Sramaneri』, two 『Sramaneri』 should receive a share, and one 『Sramaneri』 who mentally intends and verbally expresses acceptance should also receive a share.』
In a residence in the country of 『Kosala』, a donor offered clothing to the 『Bhikkhuni Sangha』, but there was no 『Bhikkhuni Sangha』 present. This was reported to the Buddha, and the Buddha said: 『Now, three 『Bhikkhunis』, two 『Bhikkhunis』 should receive a share, and one 『Bhikkhuni』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Siksamana』, two 『Siksamana』 should receive a share, and one 『Siksamana』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Sramaneri』, two 『Sramaneri』 should receive a share, and one 『Sramaneri』 who mentally intends and verbally expresses acceptance should also receive a share. If at that time there are neither 『Bhikkhunis』, nor 『Siksamana』, nor 『Sramaneri』, then the 『Bhikkhu Sangha』 should receive a share, and even the 『Sramaneras』 should do likewise.』
In a residence in the country of 『Kosala』, a donor offered clothing to both Sanghas (monk and nun communities), but the 『Bhikkhu Sangha』 was not present. The Buddha said: 『The 『Bhikkhuni Sangha』 should receive a share.』 If the 『Bhikkhuni Sangha』 is also not present, the Buddha said: 『Three 『Bhikkhus』, two 『Bhikkhus』 should receive a share, and one 『Bhikkhu』 who mentally intends and verbally expresses acceptance should also receive a share. Three 『Bhikkhunis』, two 『Bhikkhunis』 should receive a share, and one
比丘尼心生口言應受。三式叉摩尼、二式叉摩尼應分，一式叉摩尼若心生口言應受。三沙彌、二沙彌應分，一沙彌心生口言應受。三沙彌尼、二沙彌尼應分，一沙彌尼若心生口言應受。」
佛在舍婆提。有一居士，請佛及僧明日食，佛默然受。居士知佛默然受已，從座起頭面禮佛足繞竟還歸，是夜辦種種飲食，早起敷床座，遣使白佛：「食具已辦，唯聖知時。」僧著衣持缽入居士舍，佛住精舍迎食分。是居士見眾坐定，自行澡水，上座中座多美飲食。下座及沙彌，與六十日稻飯胡麻滓合菜煮。與諸居士與眾僧多美飲食竟，自行澡水，取小座具僧前坐聽說法。上座舍利弗說法竟，從座出去。是時羅睺羅作沙彌，食後行到佛所，頭面禮佛足一面立。諸佛常法，比丘食后如是勞問：「多美飲食飽滿不？」爾時佛問羅睺羅：「僧飲食飽滿足不？」羅睺羅言：「得者足，不得者不足。」佛問：「何以作是語？」羅睺羅言：「世尊！諸居士與上座中座多美飲食飽滿，下座及沙彌與六十日稻飯胡麻滓合菜煮。」是時羅睺羅羸瘦少氣力，佛知故問羅睺羅：「汝何以羸瘦少氣力？」羅睺羅即說偈言：
「食胡麻油大得力， 有食酥者得凈色， 胡麻滓菜無色力， 佛天中天自當知。」
佛知故問羅睺羅：「是僧中誰
【現代漢語翻譯】 現代漢語譯本：比丘尼如果心裡想說並且口頭表達願意接受，就應該接受。三式叉摩尼（Siksamana，預備沙彌尼）、二式叉摩尼應該分發食物，一式叉摩尼如果心裡想說並且口頭表達願意接受，就應該接受。三沙彌、二沙彌應該分發食物，一沙彌如果心裡想說並且口頭表達願意接受，就應該接受。三沙彌尼、二沙彌尼應該分發食物，一沙彌尼如果心裡想說並且口頭表達願意接受，就應該接受。
佛陀在舍婆提（Savatthi）城。有一位居士，邀請佛陀和僧眾第二天來家中用餐，佛陀默然應允。居士知道佛陀默許后，從座位起身，頂禮佛足后繞佛一週，然後回家準備各種飲食。第二天早晨，他鋪設好座位，派人稟告佛陀：『齋飯已經準備完畢，恭請世尊知時。』僧眾穿好袈裟，拿著缽進入居士的家中，佛陀則留在精舍等待分食。這位居士看到僧眾坐定后，親自為大家準備洗手水，給上座和中座的僧人提供豐盛美味的飲食，而給下座的僧人和沙彌提供的卻是用儲存了六十天的稻米和胡麻滓混合蔬菜煮成的食物。給各位居士和僧眾提供豐盛美味的飲食后，他親自為大家準備洗手水，然後取來小座具坐在僧眾面前聽佛說法。上座舍利弗（Sariputta）說法完畢后，從座位起身離去。這時，羅睺羅（Rahula）作為沙彌，在用餐後走到佛陀那裡，頂禮佛足後站在一旁。諸佛通常的做法是，比丘用餐後會這樣慰問：『飲食豐盛美味，吃飽了嗎？』當時，佛陀問羅睺羅：『僧眾飲食是否飽足？』羅睺羅回答說：『得到豐盛食物的人就飽足，沒有得到的人就不飽足。』佛陀問：『你為什麼這樣說？』羅睺羅說：『世尊！各位居士給上座和中座的僧人提供豐盛美味的飲食，而給下座的僧人和沙彌提供的卻是用儲存了六十天的稻米和胡麻滓混合蔬菜煮成的食物。』當時，羅睺羅身體瘦弱，缺少力氣，佛陀明知故問羅睺羅：『你為什麼身體瘦弱，缺少力氣？』羅睺羅隨即用偈語說道：
『食用胡麻油能獲得大力氣，食用酥油的人能獲得潔凈的膚色，胡麻滓菜既無色澤又無力氣，佛陀天中之天您自己應當知道。』
佛陀明知故問羅睺羅：『這些僧人中誰……』
【English Translation】 English version: A Bhikkhuni (female monastic) should accept if she mentally intends to and verbally expresses her willingness to receive. A three-training Siksamana (probationary female monastic), a two-training Siksamana should have food distributed to them; a one-training Siksamana should accept if she mentally intends to and verbally expresses her willingness to receive. A three-Sramanera (male novice), a two-Sramanera should have food distributed to them; a one-Sramanera should accept if he mentally intends to and verbally expresses his willingness to receive. A three-Sramanerika (female novice), a two-Sramanerika should have food distributed to them; a one-Sramanerika should accept if she mentally intends to and verbally expresses her willingness to receive.
The Buddha was in Savatthi (city). There was a householder who invited the Buddha and the Sangha (monastic community) for a meal the next day. The Buddha silently accepted. Knowing that the Buddha had silently accepted, the householder rose from his seat, bowed his head to the Buddha's feet, circumambulated him, and returned home. That night, he prepared various kinds of food. Early in the morning, he laid out seats and sent a messenger to inform the Buddha: 'The food is ready, may the Blessed One know the time.' The Sangha, wearing their robes and carrying their bowls, entered the householder's home. The Buddha stayed at the monastery to await his share of the food. When the householder saw that everyone was seated, he personally provided water for washing hands. He offered delicious and abundant food to the senior and middle-ranking monks, but to the junior monks and Sramaneras, he gave rice that had been stored for sixty days, cooked with sesame dregs and mixed vegetables. After providing delicious and abundant food to the householders and the Sangha, he personally provided water for washing hands, took a small seat, and sat before the Sangha to listen to the Dharma. After the senior monk Sariputta (chief disciple of the Buddha) finished speaking the Dharma, he rose from his seat and left. At this time, Rahula (Buddha's son), as a Sramanera, went to the Buddha after the meal, bowed his head to the Buddha's feet, and stood to one side. It was the usual practice of the Buddhas to ask the Bhikkhus after a meal: 'Was the food delicious and abundant? Are you satisfied?' At that time, the Buddha asked Rahula: 'Are the Sangha satisfied with the food?' Rahula replied: 'Those who received enough are satisfied, those who did not receive enough are not satisfied.' The Buddha asked: 'Why do you say this?' Rahula said: 'Venerable One! The householders provided delicious and abundant food to the senior and middle-ranking monks, but to the junior monks and Sramaneras, they gave rice that had been stored for sixty days, cooked with sesame dregs and mixed vegetables.' At that time, Rahula was thin and lacked strength. Knowing this, the Buddha deliberately asked Rahula: 'Why are you thin and lacking strength?' Rahula then spoke in verse:
'Eating sesame oil gives great strength, those who eat ghee obtain a pure complexion, sesame dregs and vegetables have neither color nor strength, the Buddha, the God of Gods, should know this himself.'
Knowing this, the Buddha deliberately asked Rahula: 'Who among these monks...'
作上座？」答：「和上舍利弗。」佛言：「比丘舍利弗不凈食。」長老舍利弗聞今日世尊呵言：「比丘舍利弗不凈食。」聞竟吐食出，盡壽斷一切請食及僧佈施，常受乞食法。諸大貴人居士，欲作僧食，欲得舍利弗入舍，白佛：「愿佛敕舍利弗還受請。」佛告諸人：「汝等莫求舍利弗使受請。舍利弗性，若受必受、若棄必棄。舍利弗非適今世有是性，乃前過去亦有是性，若受必受、若棄必棄。汝等今聽！」爾時世尊廣說本生因緣：「過去世時有一國王，為毒蛇所螫。能治毒師，作舍伽羅咒，將毒蛇來，先作大火，語蛇言：『汝寧入火耶？寧還嗽毒？』毒蛇思惟：『唾竟，云何為命故復嗽？已吐，不可還啖。我寧入火死。』如是思惟竟投身火中。」佛語諸人：「蛇者今舍利弗是，此人過去世，若受必受、若棄必棄。今亦如是。」是時佛種種因緣呵舍利弗竟，告諸比丘：「從今日應行上座法。云何應行？若聞揵捶聲、若時到聲，應疾往坐處坐，觀中座比丘、下座比丘，或有坐不應法者，若坐不應法者應示。是比丘若不覺，應彈指。彈指不覺，應語比座安祥語。若上座施主與僧食時，不應先食。待得遍，聞等供聲乃食，一切僧應隨上座法行。」
佛在王舍城，王舍城中有居士，名尸利仇多，大富多錢財，有大德力，是
【現代漢語翻譯】 現代漢語譯本： 『誰坐在上座？』回答：『是舍利弗尊者。』佛說：『比丘舍利弗不應食用不凈之食。』長老舍利弗聽到世尊今日呵斥說：『比丘舍利弗不應食用不凈之食。』聽完后立即將食物吐出，終身斷絕一切應邀之食以及僧眾佈施之食，常行乞食之法。諸位大貴人、居士想要供養僧眾食物，想要舍利弗進入家中，稟告佛陀：『希望佛陀命令舍利弗重新接受邀請。』佛陀告訴眾人：『你們不要強求舍利弗接受邀請。舍利弗的性格，若接受必定接受，若捨棄必定捨棄。舍利弗並非只是今世有這種性格，乃是過去世也有這種性格，若接受必定接受，若捨棄必定捨棄。你們現在聽著！』 當時世尊廣泛講述本生因緣：『過去世時有一位國王，被毒蛇所咬。能夠治療毒的醫師，使用舍伽羅咒（一種咒語），將毒蛇帶來，先點燃大火，告訴蛇說：『你寧願進入火中嗎？還是寧願把毒液吸回去？』毒蛇心想：『吐出去之後，怎麼能爲了活命又吸回去呢？已經吐出來了，不能再吃回去。我寧願進入火中死去。』這樣想完之後就投身火中。』 佛告訴眾人：『那條蛇就是現在的舍利弗（Śāriputra），這個人過去世，若接受必定接受，若捨棄必定捨棄。現在也是這樣。』當時佛陀用種種因緣呵斥舍利弗之後，告訴眾比丘：『從今以後應當實行上座法。應當如何實行呢？如果聽到揵捶（犍椎，召集僧眾的木製法器）的聲音，或者聽到時間到了的聲音，應當快速前往座位坐下，觀察中座比丘、下座比丘，或者有坐姿不合規矩的人，如果坐姿不合規矩應當指出來。如果這位比丘沒有察覺，應當彈指。彈指沒有察覺，應當用平和的語氣告訴鄰座。如果上座施主供養僧眾食物時，不應當先吃。等待食物分發完畢，聽到『等供』的聲音才吃，一切僧眾應當遵照上座法行事。』 佛陀在王舍城（Rājagṛha），王舍城中有一位居士，名叫尸利仇多（Śrīgupta），非常富有，有很多錢財，有很大的德行，是...
【English Translation】 English version: 'Who is sitting in the senior seat?' The answer was: 'Venerable Śāriputra (舍利弗, one of the chief disciples of the Buddha).' The Buddha said: 'The Bhikṣu (比丘, Buddhist monk) Śāriputra should not eat impure food.' When the elder Śāriputra heard the World Honored One scolding today, saying: 'The Bhikṣu Śāriputra should not eat impure food,' he immediately spat out the food upon hearing this, and for the rest of his life, he abstained from all invited meals and Sangha (僧, monastic community) offerings, always practicing the alms-begging method. The great nobles and laypeople, wanting to offer food to the Sangha and wanting Śāriputra to enter their homes, reported to the Buddha: 'We hope the Buddha will order Śāriputra to accept invitations again.' The Buddha told the people: 'You should not force Śāriputra to accept invitations. Śāriputra's nature is such that if he accepts, he will definitely accept; if he rejects, he will definitely reject. Śāriputra does not only have this nature in this life, but he also had this nature in the past. If he accepts, he will definitely accept; if he rejects, he will definitely reject. Now listen!' At that time, the World Honored One extensively narrated the Jātaka (本生, birth story) cause and condition: 'In a past life, there was a king who was bitten by a poisonous snake. A doctor who could cure poison, using the Śagala mantra (舍伽羅咒, a type of mantra), brought the poisonous snake, first lit a large fire, and told the snake: 'Would you rather enter the fire? Or would you rather suck the poison back?' The poisonous snake thought: 'After spitting it out, how can I suck it back in for the sake of living? Having already spat it out, I cannot eat it back. I would rather enter the fire and die.' After thinking this, it threw itself into the fire.' The Buddha told the people: 'That snake is the current Śāriputra (舍利弗). This person in the past life, if he accepts, he will definitely accept; if he rejects, he will definitely reject. It is the same now.' At that time, after the Buddha scolded Śāriputra with various causes and conditions, he told the Bhikṣus: 'From today onwards, you should practice the seniority Dharma. How should it be practiced? If you hear the sound of the Ghaṇṭā (揵捶, a wooden instrument used to summon the Sangha), or hear the sound that the time has arrived, you should quickly go to your seat and sit down, observe the middle-seat Bhikṣus and the lower-seat Bhikṣus, or if there are people whose sitting posture is not proper, you should point it out if their sitting posture is not proper. If this Bhikṣu does not notice, you should snap your fingers. If snapping your fingers does not make them notice, you should tell the person next to you in a peaceful tone. If the senior seat donor offers food to the Sangha, you should not eat first. Wait until the food has been distributed to everyone, and only eat after hearing the sound of 'equal offering'. All the Sangha should follow the seniority Dharma.' The Buddha was in Rājagṛha (王舍城, city in ancient India). In Rājagṛha, there was a layperson named Śrīgupta (尸利仇多), who was very wealthy, had a lot of money, had great virtue, and was...
外道婆羅門弟子。此人疑沙門瞿曇有一切智不？行到佛所問訊佛竟一面坐。佛為尸利仇多說法示教利喜：「是應行、是不應行。」種種因緣說法已默然。居士尸利仇多聞法已，叉手向佛白佛言：「沙門瞿曇！明日我舍食，憐愍故！」以彼應度故，佛默然受請。時尸利仇多見佛默然受，從座起為佛作禮，繞佛三匝而還到舍。于外門間作大火坑，令火無煙無焰，以沙覆上，如是心生口言：「若沙門瞿曇是一切智人，當知是事。若非一切智人，沙門瞿曇並諸弟子，當墮此坑中。」即入舍敷不織坐床、上敷白㲲，如是心生口言：「若是一切智人，當知是事。非一切智人，並弟子當墮。」尸利仇多以毒和飲食，心生口言：「若是一切智人，當知是事。非一切智人，當中毒死。」早起遣使白佛：「飲食已辦，佛自知時。」爾時佛語阿難：「令僧諸比丘皆不得先佛前行，一切應在佛后。」阿難受教，令諸比丘皆不得先佛前行，一切應在佛后。令僧竟，是時佛著衣持缽在前行，諸比丘從佛后。佛入尸利仇多舍，佛變火坑作蓮華池，滿中清凈水，既甘而冷，水中有赤白種種色蓮華，遍覆水上。時佛與僧皆行廣葉蓮華上，告尸利仇多：「汝居士，當除心中疑，我實一切智人。」佛作是語竟，入舍上不織床，變令成織，告尸利仇多：「汝居士
！當除心中疑，我實一切智人。」是尸利仇多見二神力，信心即生清凈，恭敬尊重於佛。是時尸利仇多歡喜叉手，白佛言：「食中有毒，僧或得病，愿佛小待，更作飲食。」佛言：「居士！但施此食，僧不得病。」佛告阿難：「僧中令未唱等供一不得食。」阿難受教，即僧中令：「大德僧！佛約敕，未唱等供一不得食。」是時佛如是咒愿：「淫慾、瞋恚、愚癡是世界中毒，佛有實法除一切毒。解除舍已，一切諸佛無毒。以是實語故，毒皆得除。」佛作是語，食即凈無毒。是時居士尸利仇多，從座起行澡水，手自斟酌多美飲食，飽滿多美飲食。飽滿與竟，洗手攝缽，尸利仇多取小座具，于佛前欲聽法，佛隨意說甚深凈妙法。尸利仇多即于坐處得諸法法眼凈。如是尸利仇多，得法見法知法，善法凈法心除疑悔，不信他法，得不隨他語，佛法中得無畏力。從座起頭面禮佛足：「大德！我從今日歸依佛、歸依法、歸依僧，持五戒為優婆塞。」佛為尸利仇多，更多說法示教利喜。佛從座起而還，以是因緣故會僧，會僧已告諸比丘：「從今日不得在佛前行，不得和上阿阇梨一切上座前行。從今日未唱等供不得食，若食得突吉羅罪。」
憍薩羅國一住處，二部僧得衣物，比丘多、比丘尼少。比丘言：「我取二分，汝取一分。」
【現代漢語翻譯】 現代漢語譯本：『當消除心中的疑惑，我確實是一切智者。』尸利仇多（Śrī Cūḍa，人名）見到佛陀的兩種神力，信心立刻生起，變得清凈，恭敬尊重佛陀。當時，尸利仇多歡喜地合掌，對佛陀說：『食物中有毒，僧眾可能會生病，希望佛陀稍等片刻，我重新準備飲食。』佛陀說：『居士（Gṛhapati，在家信徒）！儘管佈施這些食物，僧眾不會生病。』佛陀告訴阿難（Ānanda，佛陀的侍者）：『在僧眾中宣佈，未唱誦等同供養的人不得食用。』阿難接受教誨，立刻在僧眾中宣佈：『各位大德僧！佛陀有約敕，未唱誦等同供養的人不得食用。』當時，佛陀這樣祝願：『淫慾、瞋恚、愚癡是世界中的毒藥，佛陀有真實的法可以去除一切毒藥。解除捨棄之後，一切諸佛都沒有毒。以這真實的話語，所有的毒都得以去除。』佛陀說了這些話，食物立刻變得清凈無毒。當時，居士尸利仇多從座位上起身，取來澡水，親手斟酌許多美味的飲食，充分地提供美味的飲食。充分地提供完畢后，洗手收起缽，尸利仇多取來小座具，在佛陀面前想要聽法，佛陀隨意地說了甚深清凈微妙的法。尸利仇多立刻在座位上獲得了諸法法眼凈（Dharma-cakṣu，證得初果須陀洹）。像這樣，尸利仇多，得到了法，見到了法，知道了法，善法清凈，心中消除了疑惑和後悔，不再相信其他法，不再隨從他人的言語，在佛法中獲得了無畏的力量。從座位上起身，頭面頂禮佛足：『大德！我從今天開始歸依佛、歸依法、歸依僧，持守五戒，成為優婆塞（Upāsaka，男居士）。』佛陀為尸利仇多，更多地說法，開示教導，令他歡喜。佛陀從座位上起身返回，因為這個因緣，召集僧眾，召集僧眾后告訴各位比丘（Bhikṣu，出家男眾）：『從今天開始，不得在佛陀面前行走，不得在和尚（Upādhyāya，親教師）、阿阇梨（Ācārya，軌範師）以及一切上座（長老）面前行走。從今天開始，未唱誦等同供養的人不得食用，如果食用，將犯突吉羅罪（Duṣkṛta，輕罪）。』 憍薩羅國（Kośala，古印度十六大國之一）的一個住處，兩部分僧眾得到了衣物，比丘多，比丘尼（Bhikṣuṇī，出家女眾）少。比丘說：『我拿兩份，你拿一份。』
【English Translation】 English version: 'You should eliminate the doubt in your mind, I am indeed an all-knowing one.' Śrī Cūḍa (name of a person), seeing the two supernatural powers of the Buddha, immediately generated faith, became pure, and respectfully honored the Buddha. At that time, Śrī Cūḍa joyfully clasped his hands and said to the Buddha: 'There is poison in the food, and the Sangha (community of monks) may become ill. I hope the Buddha will wait a moment, and I will prepare the food again.' The Buddha said: 'Gṛhapati (householder)! Although you offer this food, the Sangha will not become ill.' The Buddha told Ānanda (the Buddha's attendant): 'Announce in the Sangha that those who have not chanted the equivalent offering should not eat.' Ānanda, receiving the teaching, immediately announced in the Sangha: 'Venerable Sangha! The Buddha has instructed that those who have not chanted the equivalent offering should not eat.' At that time, the Buddha made this wish: 'Lust, hatred, and ignorance are the poisons in the world, and the Buddha has the true Dharma (teachings) to remove all poisons. After removing and abandoning them, all Buddhas are without poison. With these true words, all poisons are removed.' When the Buddha said these words, the food immediately became pure and without poison. At that time, the householder Śrī Cūḍa rose from his seat, brought washing water, and personally poured many delicious foods, fully providing delicious foods. After fully providing, he washed his hands and put away the bowl. Śrī Cūḍa took a small seat and wanted to listen to the Dharma in front of the Buddha. The Buddha casually spoke the profound, pure, and wonderful Dharma. Śrī Cūḍa immediately attained the Dharma-cakṣu (eye of Dharma, attainment of the first stage of enlightenment, Sotāpanna) in his seat. In this way, Śrī Cūḍa, attained the Dharma, saw the Dharma, knew the Dharma, the good Dharma was purified, and his mind eliminated doubts and regrets. He no longer believed in other Dharmas, no longer followed the words of others, and gained fearless power in the Buddha's Dharma. He rose from his seat and prostrated himself at the Buddha's feet: 'Great Virtue! From today onwards, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and I will uphold the five precepts and become an Upāsaka (male lay follower).' The Buddha spoke more Dharma for Śrī Cūḍa, showing, teaching, and delighting him. The Buddha rose from his seat and returned. Because of this cause, he gathered the Sangha, and after gathering the Sangha, he told the Bhikṣus (ordained monks): 'From today onwards, you must not walk in front of the Buddha, and you must not walk in front of the Upādhyāya (preceptor), Ācārya (teacher), and all the senior monks. From today onwards, those who have not chanted the equivalent offering must not eat, and if they eat, they will commit the Duṣkṛta (minor offense).' In a dwelling place in Kośala (one of the sixteen great kingdoms of ancient India), the two parts of the Sangha received clothing, with more Bhikṣus and fewer Bhikṣuṇīs (ordained nuns). The Bhikṣus said: 'I will take two shares, and you will take one share.'
比丘尼言：「中半分。」諸比丘不知當云何？白佛，佛言：「比丘、比丘尼等分。式叉摩尼、沙彌、沙彌尼，四分與第四分。」
佛在王舍城，有居士名婆提，為佛及僧作房舍，極好莊嚴多備飲食。多比丘會，千二百五十。便有居士為大眾佈施衣物。是居士言：「佛聽於眾中大聲唱。」是事白佛，佛言：「聽佈施時于眾中大聲唱。」比丘平地立唱，眾多不聞，是事白佛，佛言：「聽座上立唱。」立唱亦不聞，「高處立唱亦見亦聞。」更有居士，見大眾集佈施衣物，作是言：「佛若聽我衣摩羅、鞞訶羅施。」佛言：「聽摩羅、鞞訶羅施。」眾人言：「佛若聽我人捉衣角去。」曳土中或腳躡上，是事白佛，佛言：「聽著繩上系，兩頭各一人捉。」中央故曳泥土中，是事白佛，佛言：「聽作木叉擎。」時小兒男女擎木叉，道中見人作伎樂飲食嬉戲，舍衣繩著一面，走往看失衣物，佛言：「若六歲以下至無歲，及式叉摩尼、沙彌、沙彌尼，為五眾擔衣。」居士更言：「佛聽持香爐在前。」白佛，佛言：「聽。」時眾默然行，諸外道人嫉妒言：「是沙門釋子如擔死人出無異。」居士言：「佛若聽我如世俗法作唱伎樂去。」佛言：「聽。」有一居士見大眾集，多施衣物。居士言：「佛若聽處處唱贊。」佛言：「聽。」無人受
【現代漢語翻譯】 現代漢語譯本 比丘尼說：『分一半。』眾比丘不知道該怎麼辦，稟告佛陀。佛陀說：『比丘、比丘尼平分。式叉摩尼（Siksamana，學戒女）、沙彌（Sramanera，小沙彌）、沙彌尼（Sramanerika，小沙彌尼），四份中給一份。』 佛陀在王舍城（Rajagrha），有一位名叫婆提（Bhadra）的居士，為佛陀和僧團建造房舍，裝飾得非常精美，並準備了充足的飲食。很多比丘聚集在一起，有一千二百五十人。於是有居士為大家佈施衣物。這位居士說：『佛陀允許在人群中大聲唱說。』這件事稟告佛陀，佛陀說：『允許佈施時在人群中大聲唱說。』比丘站在平地上唱說，很多人聽不見，這件事稟告佛陀，佛陀說：『允許站在座位上唱說。』站在座位上唱說也聽不見，『在高處站著唱說，既能看見也能聽見。』 又有居士，看見大眾聚集佈施衣物，這樣說：『佛陀如果允許我用衣摩羅（Imala，一種衣物）、鞞訶羅（Bherala，另一種衣物）來佈施。』佛陀說：『允許用衣摩羅、鞞訶羅來佈施。』眾人說：『佛陀如果允許我們人捉住衣角走。』（這樣）拖在泥土中或者腳踩在上面，這件事稟告佛陀，佛陀說：『允許用繩子繫上，兩頭各一個人捉住。』（如果）中間故意拖在泥土中，這件事稟告佛陀，佛陀說：『允許製作木叉（Mukha，木架）來抬。』 當時小兒男女抬著木叉，在路上看見有人表演伎樂、飲食嬉戲，就捨棄衣繩放在一邊，跑去看，丟失了衣物。佛陀說：『如果六歲以下到沒有歲數，以及式叉摩尼、沙彌、沙彌尼，為這五眾承擔衣物。』居士又說：『佛陀允許拿著香爐在前面。』稟告佛陀，佛陀說：『允許。』當時大眾默然行走，其他外道人嫉妒說：『這些沙門釋子（Sramana Sakyaputra，釋迦牟尼的弟子）如同抬死人出來一樣，沒有什麼區別。』居士說：『佛陀如果允許我像世俗的習俗一樣，作唱伎樂走。』佛陀說：『允許。』 有一位居士看見大眾聚集，佈施很多衣物。居士說：『佛陀如果允許到處唱贊。』佛陀說：『允許。』沒有人接受。
【English Translation】 English version The Bhikkhuni (Buddhist nun) said, 'Half.' The Bhikkhus (Buddhist monks) did not know what to do, so they reported to the Buddha. The Buddha said, 'The Bhikkhus and Bhikkhunis share equally. The Siksamana (Siksamana, a female trainee), Sramanera (Sramanera, a novice monk), and Sramanerika (Sramanerika, a novice nun) receive one-fourth of the four portions.' The Buddha was in Rajagrha (Rajagrha, city in ancient India). There was a householder named Bhadra (Bhadra, a proper name) who built houses for the Buddha and the Sangha (Buddhist monastic community), decorating them very well and providing plenty of food. Many Bhikkhus gathered, numbering one thousand two hundred and fifty. Then a householder donated clothing to the assembly. This householder said, 'May the Buddha allow a loud announcement in the assembly.' This matter was reported to the Buddha, and the Buddha said, 'It is allowed to announce loudly in the assembly during the donation.' The Bhikkhu stood on the ground to announce, but many could not hear. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to stand on a seat to announce.' Standing on a seat to announce was also not heard, 'Standing on a high place to announce, one can both see and hear.' Another householder, seeing the assembly gathering to donate clothing, said this: 'If the Buddha allows me to donate Imala (Imala, a type of clothing) and Bherala (Bherala, another type of clothing).' The Buddha said, 'It is allowed to donate Imala and Bherala.' The people said, 'If the Buddha allows us to hold the corners of the clothing and go.' (In this way) dragging in the mud or stepping on it with their feet. This matter was reported to the Buddha, and the Buddha said, 'It is allowed to tie it on a rope, with one person holding each end.' (If) the middle is intentionally dragged in the mud, this matter was reported to the Buddha, and the Buddha said, 'It is allowed to make a Mukha (Mukha, a wooden frame) to carry it.' At that time, young boys and girls carried the Mukha, and on the road, they saw people performing music, eating, and playing. They abandoned the rope with the clothing on the side and ran to watch, losing the clothing. The Buddha said, 'If they are six years old or younger, up to no age, as well as Siksamana, Sramanera, and Sramanerika, these five groups will carry the clothing.' The householder further said, 'May the Buddha allow holding incense burners in front.' Reporting to the Buddha, the Buddha said, 'It is allowed.' At that time, the assembly walked in silence, and other heretics, being jealous, said, 'These Sramana Sakyaputras (Sramana Sakyaputra, disciples of Sakyamuni) are no different from carrying out a dead person.' The householder said, 'If the Buddha allows me to perform singing and music like worldly customs.' The Buddha said, 'It is allowed.' One householder saw the assembly gathering, donating many clothes. The householder said, 'If the Buddha allows praising everywhere.' The Buddha said, 'It is allowed.' No one accepted.
是衣物，佛言：「聽先作羯磨使一人受。」無人守，佛言：「聽作羯磨使一人守。比丘無五法不應作羯磨受衣物。何等五？不知得不知不得、不知受得物、不知價、不知數、若著不知憶念處。比丘有五法應作羯磨受衣：知得、知受得物、知價、知數、若著憶念處。」
憍薩羅國一住處，二部僧得衣物，比丘尼言：「佛聽我佈施物各著一處。」佛言：「聽。」諸比丘尼無人佈施衣物、飲食、臥具、隨病藥，或有人少多與餘人，輕笑言：「愛念婦故與。」諸比丘尼白佛言：「聽我施物還著一處。」佛言：「聽。」無人分是衣物，佛言：「知分物人，應作羯磨。無五法是比丘不應羯磨作分衣人。何等五？不知相、不知衣色、不知衣價、不知數、若與若不與不憶念。比丘有五法應作分衣人：知衣相、知衣色、知衣價、知數、與不與憶念。」諸比丘尼分衣時讚歎，是好、是不好，亂眾，佛言：「分衣時不應讚歎，亂眾故；應默然受衣分。」
佛在舍婆提。爾時祇洹有人，為新房舍因緣故作飲食，多比丘會，千二百五十。諸比丘亂入亂坐亂食，無有次第，或有比丘先食入、或有比丘食時入、或有比丘食后入。是事白佛，佛言：「應唱時到。」雖唱時到，遠處不聞。是事白佛，佛言：「應打揵捶。」雖打，遠處不聞。佛
【現代漢語翻譯】 現代漢語譯本 關於衣物，佛說：『允許先舉行羯磨（Karma，一種宗教儀式），讓一個人接受。』如果沒有人看守，佛說：『允許舉行羯磨，讓一個人看守。比丘如果不具備五種條件，不應該舉行羯磨接受衣物。是哪五種？不知道是否應該接受，不知道是否能接受這些物品，不知道價格，不知道數量，如果穿了也不知道放在哪裡。比丘如果具備五種條件，就應該舉行羯磨接受衣物：知道是否應該接受，知道是否能接受這些物品，知道價格，知道數量，如果穿了知道放在哪裡。』 在憍薩羅國（Kosala，古印度十六雄國之一）的一個住處，兩部分僧團得到衣物，比丘尼（Bhikkhuni，女性出家人）說：『佛允許我把佈施的物品各自放在一個地方。』佛說：『允許。』眾比丘尼沒有人佈施衣物、飲食、臥具、隨病藥，或者有人少量地給其他人，被輕視嘲笑說：『因為愛戀那個女人才給的。』眾比丘尼稟告佛說：『允許我把施捨的物品放回一個地方。』佛說：『允許。』沒有人分配這些衣物，佛說：『知道如何分配物品的人，應該舉行羯磨。比丘如果不具備五種條件，不應該舉行羯磨來分配衣物。是哪五種？不知道衣物的特徵，不知道衣物的顏色，不知道衣物的價格，不知道衣物的數量，給予或不給予都不記得。比丘如果具備五種條件，就應該作為分配衣物的人：知道衣物的特徵，知道衣物的顏色，知道衣物的價格，知道衣物的數量，給予或不給予都記得。』眾比丘尼分配衣物時讚歎，說這個好，那個不好，擾亂大眾，佛說：『分配衣物時不應該讚歎，因為會擾亂大眾；應該默默地接受分配的衣物。』 佛在舍婆提（Savatthi，古印度城市）。當時，祇洹（Jetavana，祇樹給孤獨園的簡稱）有人爲了新建房舍的緣故準備飲食，很多比丘聚集，有一千二百五十人。眾比丘亂入亂坐亂食，沒有秩序，有的比丘先吃了再進來，有的比丘吃飯時進來，有的比丘吃完後進來。這件事稟告佛，佛說：『應該宣告時間到了。』即使宣告了時間到了，遠處的人也聽不見。這件事稟告佛，佛說：『應該敲犍椎（Ghandi，寺院中用以集眾的器具）。』即使敲了，遠處的人也聽不見。佛
【English Translation】 English version Regarding clothing, the Buddha said, 'Allow a Karma (Karma, a type of religious ceremony) to be performed first, so that one person can receive it.' If there is no one to guard it, the Buddha said, 'Allow a Karma to be performed so that one person can guard it. A Bhikkhu (Bhikkhu, a male monastic) should not perform Karma to receive clothing if he does not possess five qualities. What are the five? Not knowing whether it is permissible to receive, not knowing whether these items can be received, not knowing the price, not knowing the quantity, and not remembering where it was placed if worn. A Bhikkhu should perform Karma to receive clothing if he possesses five qualities: knowing whether it is permissible to receive, knowing whether these items can be received, knowing the price, knowing the quantity, and remembering where it was placed if worn.' In a dwelling place in Kosala (Kosala, one of the sixteen ancient Indian Mahajanapadas), two groups of Sangha (Sangha, monastic community) received clothing. The Bhikkhunis (Bhikkhuni, female monastics) said, 'The Buddha allows me to place the donated items in separate places.' The Buddha said, 'Allowed.' None of the Bhikkhunis donated clothing, food, bedding, or medicine for illness. Or someone gave a small amount to others and was ridiculed, saying, 'It was given because of affection for that woman.' The Bhikkhunis reported to the Buddha, 'Allow me to put the donated items back in one place.' The Buddha said, 'Allowed.' No one distributed these clothes. The Buddha said, 'Those who know how to distribute items should perform Karma. A Bhikkhu should not perform Karma to distribute clothing if he does not possess five qualities. What are the five? Not knowing the characteristics of the clothing, not knowing the color of the clothing, not knowing the price of the clothing, not knowing the quantity of the clothing, and not remembering whether it was given or not. A Bhikkhu should act as a distributor of clothing if he possesses five qualities: knowing the characteristics of the clothing, knowing the color of the clothing, knowing the price of the clothing, knowing the quantity of the clothing, and remembering whether it was given or not.' When the Bhikkhunis distributed clothing, they praised, saying this is good, that is not good, disturbing the assembly. The Buddha said, 'One should not praise when distributing clothing, because it will disturb the assembly; one should silently receive the distributed clothing.' The Buddha was in Savatthi (Savatthi, an ancient Indian city). At that time, someone in Jetavana (Jetavana, a monastery) prepared food because of the new building, and many Bhikkhus gathered, one thousand two hundred and fifty people. The Bhikkhus entered, sat, and ate in a disorderly manner, without order. Some Bhikkhus entered after eating, some Bhikkhus entered while eating, and some Bhikkhus entered after eating. This matter was reported to the Buddha, and the Buddha said, 'The time should be announced.' Even if the time was announced, those far away could not hear it. This matter was reported to the Buddha, and the Buddha said, 'The Ghandi (Ghandi, a temple instrument used to gather the assembly) should be struck.' Even if it was struck, those far away could not hear it. The Buddha
言：「應打鼓。」平地打鼓，遠處不聞。佛言：「應立埵上打。」亦不聞，佛言：「應高處立打，亦見亦聞。」或時無有看食人，食未辦未熟，雖時到食不好；或時有看食人，食辦食熟時到食好。是事白佛，佛言：「看食人應僧中作羯磨。」
憍薩羅國一住處，二部僧得衣物，比丘少、比丘尼多，比丘言：「是衣物作中半，半與比丘僧，半與比丘尼僧。」比丘尼言：「我本眾少，諸比丘取二分，我等取一分。今日多，何以與半分？」是事白佛，佛言：「比丘、比丘尼應等分。式叉摩尼、沙彌、沙彌尼，四分與第四一分。」
有時檀越施僧食，在空露地，盤上有殘餅，篋中有殘飯，木瓫器中有羹。諸外道異學嫉妒，持酒糟著諸飯羹中，如是思惟：「是食不凈，使出家人不得食。」諸比丘不知當云何？便白佛，佛言：「若可卻者卻，余可食之。」若諸比丘共沙彌傳缽食，比丘轉食與沙彌，沙彌食轉與比丘，比丘洗手更從沙彌受，意中疑：「此或不凈食。」便白佛，佛言：「若一心實與沙彌缽食，是為凈。」
諸沙彌持器瓫筐盔杓行食時，比丘為沙彌受食分。若沙彌行食，比丘為受。比丘心疑：「將非觸食。」不知云何？是事白佛。佛言：「比丘受觸無所犯。」
諸比丘食竟，以食不凈缽與沙彌白
【現代漢語翻譯】 現代漢語譯本： 有人說：『應該打鼓。』在平地上打鼓，遠處聽不見。佛說：『應該在土堆上打。』還是聽不見。佛說：『應該在高處打，這樣既能看見也能聽見。』有時沒有照看食物的人，食物沒做好也沒熟，即使時間到了食物也不好；有時有照看食物的人，食物做好也熟了，時間到了食物就好。這件事稟告佛陀，佛陀說：『照看食物的人應該在僧團中通過羯磨（Karma，業力）來選定。』 在憍薩羅國（Kosala，古印度十六雄國之一）的一個住處，兩部分僧眾得到衣物，比丘（Bhikkhu，男性出家人）少，比丘尼（Bhikkhuni，女性出家人）多。比丘說：『這些衣物分成兩半，一半給比丘僧團，一半給比丘尼僧團。』比丘尼說：『我們本來人數就少，你們比丘拿走兩份，我們拿一份。現在我們人多了，為什麼還要分一半？』這件事稟告佛陀，佛陀說：『比丘、比丘尼應該平分。式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男少年出家人）、沙彌尼（Sramanerika，女少年出家人），四份中給他們一份。』 有時檀越（Danapati，施主）供養僧眾食物，在空曠的露天地方，盤子上有剩下的餅，箱子里有剩下的飯，木製陶器里有羹。一些外道（Tirthika，佛教以外的修行者）異學心生嫉妒，把酒糟放在飯和羹里，這樣想：『這些食物不乾淨，讓出家人沒法吃。』比丘們不知道該怎麼辦，就稟告佛陀，佛陀說：『如果可以倒掉就倒掉，剩下的可以吃。』如果比丘們和沙彌互相傳遞缽（Patra，食器）里的食物，比丘把食物轉給沙彌，沙彌又把食物轉給比丘，比丘洗手后又從沙彌那裡接受食物，心裡懷疑：『這或許是不乾淨的食物。』就稟告佛陀，佛陀說：『如果一心一意確實是把缽里的食物給了沙彌，那就是乾淨的。』 一些沙彌拿著器皿、陶罐、筐、頭盔、勺子分發食物時，比丘為沙彌接受食物的份額。如果沙彌分發食物，比丘為他接受。比丘心裡懷疑：『這難道不是觸食（Touch food，接觸過的食物）嗎？』不知道該怎麼辦？這件事稟告佛陀。佛陀說：『比丘接受觸食沒有犯戒。』 一些比丘吃完飯，把不乾淨的缽交給沙彌。
【English Translation】 English version: Someone said, 'We should beat the drum.' Beating the drum on flat ground, it could not be heard from afar. The Buddha said, 'We should beat it on a mound.' Still it could not be heard. The Buddha said, 'We should beat it in a high place, so that it can be both seen and heard.' Sometimes there is no one watching the food, and the food is neither prepared nor cooked well, so even when the time arrives, the food is not good; sometimes there is someone watching the food, and the food is prepared and cooked well, so when the time arrives, the food is good. This matter was reported to the Buddha, and the Buddha said, 'The person watching the food should be selected through Karma (Karma, action driven consequence) in the Sangha (Sangha, monastic community).' In a dwelling place in the country of Kosala (Kosala, one of the sixteen ancient Indian Mahajanapadas), two groups of monastics received clothing and goods. There were few Bhikkhus (Bhikkhu, male monastic) and many Bhikkhunis (Bhikkhuni, female monastic). The Bhikkhus said, 'These clothing and goods should be divided in half, half to the Bhikkhu Sangha and half to the Bhikkhuni Sangha.' The Bhikkhunis said, 'We were originally few in number, and the Bhikkhus took two shares while we took one share. Now that we are many, why should we still receive only half?' This matter was reported to the Buddha, and the Buddha said, 'The Bhikkhus and Bhikkhunis should divide equally. The Siksamana (Siksamana, female novice undergoing training), Sramanera (Sramanera, male novice), and Sramanerika (Sramanerika, female novice) should receive one share out of four.' Sometimes a Danapati (Danapati, benefactor) offers food to the Sangha in an open, exposed place. There are leftover cakes on the plates, leftover rice in the boxes, and soup in wooden pottery. Some Tirthikas (Tirthika, non-Buddhist ascetics) and heretics become jealous and put wine dregs into the rice and soup, thinking, 'This food is unclean, so the renunciates will not be able to eat it.' The Bhikkhus do not know what to do, so they report it to the Buddha. The Buddha said, 'If it can be discarded, then discard it; the rest can be eaten.' If the Bhikkhus and Sramaneras are passing food from their Patras (Patra, alms bowl) to each other, with a Bhikkhu passing food to a Sramanera, and the Sramanera passing food back to the Bhikkhu, and the Bhikkhu washes his hands and then receives food from the Sramanera again, he may suspect, 'This might be unclean food.' He reports it to the Buddha, and the Buddha said, 'If one wholeheartedly gives the food in the Patra to the Sramanera, then it is clean.' When some Sramaneras are carrying utensils, pots, baskets, helmets, and ladles while distributing food, the Bhikkhus receive a portion of the food for the Sramaneras. If a Sramanera is distributing food, a Bhikkhu receives it for him. The Bhikkhu may suspect, 'Is this not touched food (Touch food, food that has been touched)?' He does not know what to do. This matter is reported to the Buddha. The Buddha said, 'A Bhikkhu receiving touched food commits no offense.' Some Bhikkhus, after finishing their meal, give their unclean Patras to the Sramaneras.
衣，沙彌白衣洗缽竟，還著諸瓫筐器中。諸比丘思惟：「是或不凈。」佛言：「一心與凈人缽，是為凈。」
諸比丘有檀越，施食在空地。諸比丘食竟，舍諸食器去，風雨污泥不凈。佛言：「器物凈洗應著覆處。」
諸比丘二三用澡豆，膩故不盡，木刮卻膩，與澡豆凈洗。取水極遠，諸居士以水佈施，居士言：「知水極遠，何以大用水？」諸比丘不知當云何？佛言：「若一心二、三遍，與澡豆凈洗，是事應凈。」
時有潢水，僧取用，是中有象、馬、驢、牛羊、豬狗，皆入中飲，屎尿不凈；樹葉華果皆墮水中，爛臭不凈。是事白佛，佛言：「水中不凈者可卻便卻，余水應飲。」諸比丘白佛：「水濁咸，應得飲不？」佛言：「先疑不凈不應飲，若先不疑應飲。」
憍薩羅國有一住處，僧得衣物施，非一切處在。羯磨比丘不知當云何？便白佛，佛言：「是衣物應作二分，如是言：『是分屬上座，是分屬下座。』如是言：『是分屬下座，是分屬上座。』作竟即應羯磨竟。異比丘來，不欲與不應與。若不作如上法，不應受。若受得突吉羅罪。若不如是作出界，得突吉羅罪，亦應共異比丘分。是衣物中應作價數：『如是分我應取，余殘屬汝。我如是分我應受。』若作如上法，應羯磨竟。異比丘來，不欲
【現代漢語翻譯】 現代漢語譯本 關於衣物，沙彌（Śrāmaṇera，佛教術語，指出家后尚未正式受戒的年輕僧人）和白衣（在家信徒）洗完缽后，將缽放回原來的瓫（póu，小口大肚的瓦器）筐等容器中。眾比丘（bhikkhu，佛教術語，指男性出家人）心生疑惑：『這些缽是否乾淨？』佛陀（Buddha，佛教術語，指覺悟者）說：『如果一心一意地將缽交給乾淨的人，那就是乾淨的。』 一些比丘有檀越（dānabhūmi，佛教術語，指施主），在空地上佈施食物。比丘們吃完后，將餐具隨意丟棄，風雨侵蝕，污泥沾染，變得不乾淨。佛陀說：『器物應該清洗乾淨，放在遮蓋的地方。』 一些比丘用兩三次澡豆（一種清潔用品）洗手，因為油膩而洗不乾淨，就用木頭刮掉油膩，再用澡豆清洗乾淨。取水的地方非常遠，一些居士（Gṛhastha，佛教術語，指在家的佛教信徒）用水來佈施，居士說：『知道取水的地方很遠，為什麼還要大量用水呢？』比丘們不知道該怎麼辦。佛陀說：『如果一心一意地用澡豆清洗兩三次，這件事就應該算是乾淨的。』 當時有一條潢水（指積水），僧眾取水使用，水中混有象、馬、驢、牛羊、豬狗等動物，它們都在水中飲用，排泄糞便，很不乾淨；樹葉、花果等都掉入水中，腐爛發臭，很不乾淨。這件事稟告了佛陀，佛陀說：『水中不乾淨的東西可以去除就去除，剩下的水可以飲用。』比丘們問佛陀：『水渾濁而且有鹹味，可以飲用嗎？』佛陀說：『如果一開始就懷疑不乾淨，就不應該飲用；如果一開始沒有懷疑，就可以飲用。』 在憍薩羅國（Kosala，古印度十六雄國之一）的一個住處，僧團得到了一些衣物佈施，但不是所有地方都有。羯磨（Karma，佛教術語，指業力）比丘不知道該怎麼辦，就稟告了佛陀，佛陀說：『這些衣物應該分成兩份，這樣說：『這份屬於上座（長老），這份屬於下座（年輕僧人）。』或者這樣說：『這份屬於下座，這份屬於上座。』分完后就應該羯磨完畢。如果有其他比丘來，不想給就不應該給。如果不按照上面的方法做，就不應該接受。如果接受了，就會犯突吉羅罪（Dukkata，佛教術語，一種輕微的罪過）。如果不按照這樣的方法在界外分，也會犯突吉羅罪，也應該和其他比丘一起分。在這些衣物中應該作價：『這樣一份我應該取，剩下的屬於你。我這樣一份我應該接受。』如果按照上面的方法做，就應該羯磨完畢。如果有其他比丘來，不想給
【English Translation】 English version Regarding clothing, after the Śrāmaṇera (novice monk) and laypeople have finished washing the bowls, they return them to their original pots, baskets, and other containers. The bhikkhus (monks) contemplate: 'Are these bowls clean or not?' The Buddha (Enlightened One) says: 'If one wholeheartedly gives the bowl to a clean person, then it is clean.' Some bhikkhus have dānabhūmi (benefactors) who offer food in an open space. After the bhikkhus have finished eating, they discard the utensils, which become unclean due to wind, rain, and mud. The Buddha says: 'Utensils should be washed clean and placed in a covered area.' Some bhikkhus use soap beans (a type of cleaning product) two or three times, but because of the greasiness, they cannot wash them clean. They scrape off the grease with wood and then wash them clean with soap beans. The water source is very far away, and some Gṛhastha (lay Buddhists) offer water. The laypeople say: 'Knowing that the water source is very far away, why do you use so much water?' The bhikkhus do not know what to do. The Buddha says: 'If one wholeheartedly washes with soap beans two or three times, then it should be considered clean.' At that time, there was a stagnant pool of water, and the Sangha (monastic community) took water from it. There were elephants, horses, donkeys, cattle, sheep, pigs, and dogs in the water, all drinking from it and defecating in it, making it unclean. Leaves, flowers, and fruits fell into the water, rotting and smelling foul, making it unclean. This matter was reported to the Buddha, and the Buddha said: 'Whatever is unclean in the water that can be removed should be removed, and the remaining water can be drunk.' The bhikkhus asked the Buddha: 'If the water is turbid and salty, can it be drunk?' The Buddha said: 'If you initially suspect it is unclean, you should not drink it; if you did not initially suspect it, you may drink it.' In a residence in Kosala (an ancient kingdom in India), the Sangha received offerings of clothing, but not everywhere. The Karma (action, deed) bhikkhus did not know what to do, so they reported it to the Buddha. The Buddha said: 'These clothes should be divided into two portions, saying: 'This portion belongs to the senior monk, and this portion belongs to the junior monk.' Or saying: 'This portion belongs to the junior monk, and this portion belongs to the senior monk.' After dividing, the Karma should be completed. If other bhikkhus come and you do not want to give, you should not give. If you do not follow the above method, you should not accept. If you accept, you will commit a Dukkata (wrongdoing) offense. If you do not divide it in this way outside the boundary, you will also commit a Dukkata offense, and you should also share it with other bhikkhus. In these clothes, a price should be set: 'This portion I should take, and the rest belongs to you. This portion I should accept.' If you follow the above method, the Karma should be completed. If other bhikkhus come and you do not want to give
與不應與。若不如是作，應與余比丘分。若不如上法，不應受出界，得突吉羅罪。若一比丘言：『取是衣中一衣言我分，足余殘屬汝等。』如是作應羯磨法竟，余法如上。是衣物應與一比丘作羯磨。云何應與？一心會僧，應一比丘眾中唱：『大德僧聽！是衣物，是住處現前僧應分。若僧時到僧忍聽，比丘某甲僧羯磨與。如是白。』白四羯磨。『僧某甲比丘羯磨與衣物竟，僧忍，默然故，是事如是持！』」是比丘受衣竟，不肯還歸，作是言：「何處善法、善言、善施法與，都是僧中，我何以還歸？」諸比丘不知當云何？便白佛，佛言：「清凈故與。如是言，是比丘還歸便好，不歸應強奪。是比丘應教突吉羅罪懺悔。」
優波離問佛：「佛聽諸比丘所著衣：覆身衣、拭身巾、拭腳巾、拭面巾、僧祇枝、泥洹僧，是衣名何等？」佛言：「名波迦羅(晉言助身衣也)。」
優波離問：「是衣云何受？」答言：「是衣如是言：『是波迦羅衣我受用故。』」「何等人邊應受？」佛言：「五眾邊應受。」
優波離問佛：「上座比丘不聰明，作非法遮，如是成遮不？」佛言：「不成。」復問：「持戒作非法非善遮，如是成遮不？」佛言：「不成。」
優波離問佛：「如佛所說：『遮如法羯磨，不成遮羯磨。』
【現代漢語翻譯】 現代漢語譯本：如果不如這樣做，應該與其他比丘分享。如果不按照上述方法，不應該接受出界，會犯突吉羅罪（輕罪）。如果一個比丘說：『取這件衣服中的一件說是我的一份，剩下的都歸你們。』這樣做了，應該完成羯磨法（僧團議事程式），其餘方法如上。這些衣物應該通過羯磨法給予一個比丘。應該如何給予呢？一心召集僧眾，應該由一個比丘在僧眾中宣佈：『大德僧眾請聽！這些衣物，是住處現前僧眾應該分配的。如果僧眾認為時機已到，僧眾同意，就通過羯磨法將衣物給予比丘某甲。這樣稟告。』進行白四羯磨（宣佈四次）。『僧眾通過羯磨法將衣物給予比丘某甲完畢，僧眾同意，因為默然，這件事就這樣決定了！』這個比丘接受衣物后，不肯歸還，說：『哪裡有善法、善言、善施法給予，都是僧眾的，我為什麼要歸還？』眾比丘不知道該怎麼辦，便稟告佛陀，佛陀說：『因為清凈的緣故才給予。這樣說，這個比丘歸還就好，不歸還應該強行奪回。這個比丘應該教他懺悔突吉羅罪。』 優波離（Upali，佛陀十大弟子之一，持戒第一）問佛陀：『佛陀允許諸比丘所穿的衣服：覆身衣、拭身巾、拭腳巾、拭面巾、僧祇支（Samghati，一種袈裟）、泥洹僧（Nivasa，下裙），這些衣服叫什麼名字？』佛陀說：『名叫波迦羅（Pakara，輔助身體的衣服）。』 優波離問：『這些衣服應該如何接受？』佛陀回答說：『這些衣服應該這樣說：『這件波迦羅衣我接受使用。』『應該在什麼人那裡接受？』佛陀說：『在五眾（比丘、比丘尼、式叉摩那、沙彌、沙彌尼）那裡接受。』 優波離問佛陀：『上座比丘（長老比丘）不聰明，做出非法的遮止，這樣能構成遮止嗎？』佛陀說：『不能構成。』又問：『持戒的比丘做出非法的、不好的遮止，這樣能構成遮止嗎？』佛陀說：『不能構成。』 優波離問佛陀：『如佛陀所說：『遮止如法的羯磨，不能構成遮止羯磨。』
【English Translation】 English version: If it is not done in this way, it should be shared with the other Bhikkhus (monks). If it is not done according to the above method, one should not accept going beyond the boundary, and one will incur a Dukkrata (minor offense). If one Bhikkhu says: 'Take one garment from these clothes and say it is my share, and the rest belongs to you all.' Having done this, the Karma (formal act of the Sangha) should be completed, and the remaining methods are as above. These clothes should be given to one Bhikkhu through a Karma. How should it be given? Gather the Sangha (monastic community) with one mind, and one Bhikkhu should announce in the Sangha: 'Venerable Sangha, please listen! These clothes are to be distributed by the present Sangha of the dwelling place. If the Sangha deems it the right time, and the Sangha agrees, then give the clothes to Bhikkhu so-and-so through a Karma.' Announce it in this way. Perform the four announcements of the Karma. 'The Sangha has completed giving the clothes to Bhikkhu so-and-so through a Karma, the Sangha agrees, because of silence, this matter is thus decided!' After this Bhikkhu receives the clothes, he refuses to return them, saying: 'Wherever there is good Dharma (teachings), good words, and good giving of Dharma, it all belongs to the Sangha, why should I return it?' The Bhikkhus do not know what to do, so they report to the Buddha, and the Buddha says: 'It was given because of purity. Say it like this, it would be good if this Bhikkhu returns it, if he does not return it, it should be forcibly taken back. This Bhikkhu should be taught to repent of the Dukkrata offense.' Upali (one of the ten great disciples of the Buddha, foremost in upholding the precepts) asked the Buddha: 'The clothes that the Buddha allows the Bhikkhus to wear: the body-covering garment, the body-wiping cloth, the foot-wiping cloth, the face-wiping cloth, the Samghati (a type of robe), the Nivasa (lower garment), what are these clothes called?' The Buddha said: 'They are called Pakara (clothes that assist the body).' Upali asked: 'How should these clothes be received?' The Buddha replied: 'These clothes should be said like this: 'I accept this Pakara garment for use.' 'From whom should they be received?' The Buddha said: 'They should be received from the five assemblies (Bhikkhus, Bhikkhunis, Sikkhamanas, Sramaneras, Sramanerikas).' Upali asked the Buddha: 'If a senior Bhikkhu (elder Bhikkhu) is not intelligent and makes an unlawful prohibition, does this constitute a prohibition?' The Buddha said: 'It does not constitute.' He further asked: 'If a Bhikkhu who upholds the precepts makes an unlawful and unwholesome prohibition, does this constitute a prohibition?' The Buddha said: 'It does not constitute.' Upali asked the Buddha: 'As the Buddha said: 'Prohibiting a lawful Karma does not constitute prohibiting the Karma.''
一切不成遮耶？」佛言：「不也。優波離！或有沙彌，受具戒時心悔，不用受具戒，作是言：『我不用受具戒。』是言成遮。沙彌尼受六法，作式叉摩尼，作是言：『我不用受六法。』是言成遮。式叉摩尼受具戒時，作是言：『我不用受具戒。』是言成遮。若比丘有僧伽婆尸沙罪，與作波利婆沙、摩那埵、本日治，作阿浮呵那羯磨，是比丘言：『莫作，我不用。』是言成遮。若比丘十四人應僧中羯磨，作是言：『我不用。』是言成遮。」
優波離問：「有比丘被擯欲懺悔，懺悔時下意隨僧法，界外得作羯磨解擯不？」佛言：「不得。作解擯者，得罪。」
優波離問佛：「佛余處說：『有二因緣知破僧：一、僧中唱，二、受籌。』有賊住，僧中唱行籌，是名破僧不？」佛言：「不破。」「與學沙彌，僧中唱行籌，是名破僧不？」佛言：「不破。」優波離問：「四人本白衣，眾中唱行籌，破僧不？」佛言：「不破。」「數滿，一比丘男根轉為女，破僧不？」佛言：「不破。」
優波離問：「若草敷座、若長床，得共未受具戒人坐不？」佛言：「可坐。」「得共黃門坐不？」佛言：「不可。」「與學沙彌可共坐不？」佛言：「可坐。」「二與學沙彌，可共坐不？」佛言：「不可。」
優波離問佛：
【現代漢語翻譯】 現代漢語譯本： 優波離問：『一切（情況）都構成遮止嗎？』佛說：『不是的，優波離！有些沙彌（Śrāmaṇera，出家男子），在受具足戒時心生後悔，不想受具足戒，說：『我不想受具足戒。』這話就構成遮止。沙彌尼（Śrāmaṇerī，出家女子）受六法，成為式叉摩尼（Śikṣamāṇā，學戒女），說：『我不想受六法。』這話就構成遮止。式叉摩尼在受具足戒時，說：『我不想受具足戒。』這話就構成遮止。如果比丘（Bhikṣu，出家男子）犯了僧伽婆尸沙罪（Saṃghāvaśeṣa，僅次於波羅夷的重罪），僧團給予波利婆沙（Parivāsa，別住）、摩那埵（Mānatta，行懺）、本日治（Abhyutthāna，出罪）的處分，並進行阿浮呵那羯磨（Abhyuhāna-karma，舉罪羯磨），這比丘說：『不要做，我不需要。』這話就構成遮止。如果比丘十四人應在僧團中進行羯磨（Karma，事務），（其中一人）說：『我不需要。』這話就構成遮止。』 優波離問：『有比丘被擯出僧團，想要懺悔，懺悔時態度謙卑順從僧團的法規，在僧團的界限之外進行羯磨來解除擯罰，可以嗎？』佛說：『不可以。進行解除擯罰的人，會犯戒。』 優波離問佛：『佛在其他地方說：『有兩種因緣可以知道僧團已破裂：一、在僧團中公開宣佈，二、接受投票。』如果有賊人住在僧團中，僧團中公開宣佈進行投票，這算是破僧嗎？』佛說：『不算破僧。』『與學戒沙彌一起，僧團中公開宣佈進行投票，這算是破僧嗎？』佛說：『不算破僧。』優波離問：『四個原本是白衣（在家居士），在僧團中公開宣佈進行投票，算破僧嗎？』佛說：『不算破僧。』『人數已滿，一個比丘的男根轉變為女根，算破僧嗎？』佛說：『不算破僧。』 優波離問：『如果是草鋪的座位，或是長床，可以和未受具足戒的人一起坐嗎？』佛說：『可以坐。』『可以和黃門（宦官）一起坐嗎？』佛說：『不可以。』『可以和學戒沙彌一起坐嗎？』佛說：『可以坐。』『可以和兩個學戒沙彌一起坐嗎？』佛說：『不可以。』 優波離問佛：
【English Translation】 English version: Upāli asked: 'Does everything constitute a prohibition?' The Buddha said: 'No, Upāli! Sometimes a Śrāmaṇera (novice monk), when receiving the full ordination, regrets it and does not want to receive the full ordination, saying: 'I do not want to receive the full ordination.' This statement constitutes a prohibition. A Śrāmaṇerī (novice nun) receives the six rules, becoming a Śikṣamāṇā (probationary nun), saying: 'I do not want to receive the six rules.' This statement constitutes a prohibition. A Śikṣamāṇā, when receiving the full ordination, says: 'I do not want to receive the full ordination.' This statement constitutes a prohibition. If a Bhikṣu (monk) has committed a Saṃghāvaśeṣa (offense requiring formal meeting of the Sangha), and the Sangha gives him the Parivāsa (probation), Mānatta (penance), and Abhyutthāna (rehabilitation), and performs the Abhyuhāna-karma (accusation ritual), and this Bhikṣu says: 'Do not do it, I do not need it.' This statement constitutes a prohibition. If fourteen Bhikṣus are supposed to perform a Karma (act) in the Sangha, and (one of them) says: 'I do not need it.' This statement constitutes a prohibition.' Upāli asked: 'If a Bhikṣu has been expelled and wants to repent, and during the repentance he is humble and follows the Sangha's rules, can a Karma be performed outside the Sangha's boundary to lift the expulsion?' The Buddha said: 'No. Those who perform the lifting of the expulsion will commit an offense.' Upāli asked the Buddha: 'The Buddha said elsewhere: 'There are two causes to know that the Sangha is split: one, announcing it in the Sangha; two, receiving votes.' If a thief lives in the Sangha, and the Sangha announces a vote, is this considered a split of the Sangha?' The Buddha said: 'It is not a split.' 'With a Śrāmaṇera who is learning, the Sangha announces a vote, is this considered a split of the Sangha?' The Buddha said: 'It is not a split.' Upāli asked: 'If four people are originally laypeople (householders), and the Sangha announces a vote, is this a split of the Sangha?' The Buddha said: 'It is not a split.' 'If the number is full, and a Bhikṣu's male organ turns into a female organ, is this a split of the Sangha?' The Buddha said: 'It is not a split.' Upāli asked: 'If it is a grass mat or a long bed, can one sit with someone who has not received full ordination?' The Buddha said: 'One can sit.' 'Can one sit with a eunuch?' The Buddha said: 'One cannot.' 'Can one sit with a Śrāmaṇera who is learning?' The Buddha said: 'One can sit.' 'Can one sit with two Śrāmaṇeras who are learning?' The Buddha said: 'One cannot.' Upāli asked the Buddha:
「幾許為長床坐處？」佛言：「極小床容四人坐處，是名為長床。」
有居士于祇洹中作房舍，是房舍中比丘，著衣持缽入舍婆提城乞食，居士見問：「汝何以乞食？」比丘言：「不能得食故。」居士言：「長老可還，我當爲長老送食。」言已便送。比丘問：「是食與誰？」使人言：「是食與僧。」比丘即將使人，持食著僧食處。是比丘明日更著衣持缽，入舍婆提乞食。居士見覆問：「長老何以乞食？」比丘言：「無食故乞。」居士言：「我昨日送食，何以不啖？」比丘言：「汝所送食，我問使人：『是食與誰？』使人言：『與僧。』我即持著僧食處，是故不食。」居士言：「我不為一切僧送食，為住我房中僧送食。」比丘不知當云何？便白佛，佛言：「若施主供養物，為住房舍中僧，住房舍比丘應取。」
有一居士于祇洹中作房，是居士過數日，到祇洹中欲聽法。入所作房，日暮打揵槌欲聽法，諸比丘闇中坐說法，居士言：「大德然燈。」比丘言：「無蘇油。」居士言：「我與大德遣人送。」即送。比丘言：「與誰？」使人言：「與僧。」比丘即將使人，持蘇油著僧然燈處用。居士余時到祇洹，入自所作房欲聽法，如本日暮打揵槌，僧闇中坐說法，居士言：「大德然燈。」比丘言：「無蘇油。」居士言
【現代漢語翻譯】 現代漢語譯本 『多大尺寸的床可以稱為長床，可以用來坐？』佛陀說：『最小的床能容納四個人坐，這樣的床就可以稱為長床。』
有一位居士在祇洹精舍（Jetavana，佛陀常住的精舍）建造了房舍。住在房舍中的一位比丘，穿著袈裟，拿著缽，進入舍婆提城（Savatthi，古印度城市）乞食。居士看見后問：『你為什麼還要乞食？』比丘說：『因為沒有食物。』居士說：『長老請回去，我當爲長老送食物。』說完就送去了食物。比丘問：『這食物是給誰的？』使者說：『這食物是給僧眾的。』比丘就帶著使者，把食物放在僧眾的食物存放處。第二天，這位比丘又穿著袈裟，拿著缽，進入舍婆提城乞食。居士看見后又問：『長老為什麼還要乞食？』比丘說：『因為沒有食物才乞食。』居士說：『我昨天送了食物，為什麼不吃？』比丘說：『你送來的食物，我問使者：『這食物是給誰的？』使者說：『給僧眾的。』我就把它放在僧眾的食物存放處了，所以沒吃。』居士說：『我不是為所有的僧眾送食物，而是為住在我的房舍中的僧人送食物。』比丘不知道該怎麼辦，就去稟告佛陀。佛陀說：『如果施主供養的物品，是為住在房舍中的僧人準備的，那麼住在房舍中的比丘就應該接受。』
有一位居士在祇洹精舍建造了房舍。這位居士過了幾天，來到祇洹精舍想要聽法。進入自己建造的房舍，傍晚時分敲擊犍槌（Ghandi，寺院中用以集眾的器具）想要聽法，眾比丘在黑暗中坐著說法。居士說：『大德，請點燈。』比丘說：『沒有酥油。』居士說：『我為大德派人送去。』隨即派人送去。比丘問：『給誰？』使者說：『給僧眾。』比丘就帶著使者，把酥油放在僧眾點燈的地方使用。居士之後來到祇洹精舍，進入自己建造的房舍想要聽法，像之前一樣，傍晚時分敲擊犍槌，僧眾在黑暗中坐著說法，居士說：『大德，請點燈。』比丘說：『沒有酥油。』居士說
【English Translation】 English version 『How large must a long bed be to sit on?』 The Buddha said: 『The smallest bed that can accommodate four people is called a long bed.』
A householder built a dwelling in Jetavana (Jetavana, a monastery where the Buddha often stayed). A bhikkhu (bhikkhu, a Buddhist monk) living in the dwelling, wearing robes and carrying a bowl, entered the city of Savatthi (Savatthi, an ancient Indian city) to beg for food. The householder saw him and asked: 『Why are you begging for food?』 The bhikkhu said: 『Because I cannot get food.』 The householder said: 『Elder, please return, I will send food for the elder.』 Having said this, he sent the food. The bhikkhu asked: 『Who is this food for?』 The messenger said: 『This food is for the Sangha (Sangha, the Buddhist monastic community).』 The bhikkhu then took the messenger and placed the food in the Sangha's food storage area. The next day, this bhikkhu again wore robes and carried a bowl, entering Savatthi to beg for food. The householder saw him and again asked: 『Elder, why are you begging for food?』 The bhikkhu said: 『I am begging because there is no food.』 The householder said: 『I sent food yesterday, why didn't you eat it?』 The bhikkhu said: 『When you sent the food, I asked the messenger: 『Who is this food for?』 The messenger said: 『For the Sangha.』 I then placed it in the Sangha's food storage area, so I did not eat it.』 The householder said: 『I am not sending food for the entire Sangha, but for the bhikkhus living in my dwelling.』 The bhikkhu did not know what to do, so he reported it to the Buddha. The Buddha said: 『If the offering from the donor is intended for the bhikkhus living in the dwelling, then the bhikkhus living in the dwelling should accept it.』
A householder built a dwelling in Jetavana. After a few days, this householder came to Jetavana wanting to listen to the Dharma (Dharma, the teachings of the Buddha). Entering the dwelling he had built, at dusk he struck the Ghandi (Ghandi, an instrument used in monasteries to gather the community) wanting to listen to the Dharma, and the bhikkhus sat in the darkness teaching the Dharma. The householder said: 『Greatly virtuous ones, please light a lamp.』 The bhikkhu said: 『There is no ghee (ghee, clarified butter).』 The householder said: 『I will send someone to send it for the greatly virtuous ones.』 He immediately sent someone to send it. The bhikkhu asked: 『Who is it for?』 The messenger said: 『For the Sangha.』 The bhikkhu then took the messenger and placed the ghee in the Sangha's lamp lighting area for use. Later, the householder came to Jetavana, entered the dwelling he had built wanting to listen to the Dharma, and as before, at dusk he struck the Ghandi, and the Sangha sat in the darkness teaching the Dharma. The householder said: 『Greatly virtuous ones, please light a lamp.』 The bhikkhu said: 『There is no ghee.』 The householder said
：「我前與送，何以不然？」比丘言：「汝送與僧，我便將使人，持蘇油著一切僧然燈處。」居士言：「我不與一切僧送蘇油，為住房比丘送。」比丘不知當云何？便白佛，佛言：「若是供養物為住房中比丘，是物住房比丘應用，應分取涂腳蘇油，革屣衣缽果藥亦如是。」佛言：「若檀越言：『大德于中幾時住，隨大德所用聽用。』若言：『是物屬汝聽擔出去。』得持去。」
諸比丘僧臥具，不著覆身衣便取用，僧臥具弊失色不好，垢臭有虱。是事白佛，佛言：「從今日僧臥具，不聽比丘不著覆身衣便取用。若用得突吉羅罪。」
諸比丘不知長幾許作覆身衣？佛言：「極下乃至能覆身三分。何等三？胸、腰、膝。」
諸比丘不護惜用僧臥具，余比丘以是事白佛。佛言：「僧臥具不得不護惜用，若不護用得突吉羅罪。五事不護惜。何等五？水、日、塵、垢、揩突，是為五不護惜。」
諸比丘用僧臥具雨中立，臥具失色染汁流出。是事白佛，佛言：「從今日不得著僧物雨中立，若立得突吉羅罪。」
比丘用僧臥具向火炙身，是衣煙臭色弊減損脆爛褶皺，佛言：「著僧臥具不應向火炙身，若炙得突吉羅罪。若被著脊上向火炙身無罪。」
比丘著僧臥具，入大小便處、入洗大小便處、入
【現代漢語翻譯】 現代漢語譯本： 『我之前已經供養過了，為什麼不行呢？』比丘說：『你供養的是僧團，我就會派人把酥油送到所有僧團點燈的地方。』居士說：『我不是供養給所有僧團酥油，而是供養給這個住房的比丘。』比丘不知道該怎麼辦，就稟告了佛陀。佛陀說：『如果是供養給住房中比丘的物品，這些物品就由住房中的比丘使用。應該分取酥油涂腳，鞋子、衣缽、果藥也一樣。』佛陀說：『如果施主說：「大德您在這裡住多久，就隨您使用。」或者說：「這些東西屬於您，可以拿走。」就可以拿走。』
一些比丘不穿著覆身衣就取用僧團的臥具，僧團的臥具破舊褪色，不好看，又臟又臭還有虱子。這件事稟告了佛陀，佛陀說：『從今天起，僧團的臥具，不允許比丘不穿著覆身衣就取用。如果用了，就犯突吉羅罪（Dukkata，一種輕罪）。』
一些比丘不知道覆身衣應該做多長？佛陀說：『最短也要能遮蓋身體的三分之一。哪三分呢？胸、腰、膝。』
一些比丘不愛惜使用僧團的臥具，其他比丘把這件事稟告了佛陀。佛陀說：『僧團的臥具不得不愛惜使用，如果不愛惜使用，就犯突吉羅罪。有五件事是不愛惜。哪五件？水、日曬、塵土、污垢、揩擦，這五種是不愛惜。』
一些比丘用僧團的臥具在雨中站立，臥具褪色，染料流出。這件事稟告了佛陀，佛陀說：『從今天起，不允許穿著僧團的物品在雨中站立，如果站立，就犯突吉羅罪。』
一些比丘用僧團的臥具對著火烤身體，導致衣服有煙味、褪色、破損、變脆、褶皺。佛陀說：『穿著僧團的臥具不應該對著火烤身體，如果烤了，就犯突吉羅罪。如果披在背上對著火烤身體，就沒有罪。』
一些比丘穿著僧團的臥具，進入大小便的地方、進入洗大小便的地方、進入……
【English Translation】 English version: 『I already offered before, why isn't that okay?』 The Bhikkhu (Buddhist monk) said, 『If you offer to the Sangha (Buddhist monastic community), I will send someone to take the ghee (clarified butter) to all the places where the Sangha lights lamps.』 The householder said, 『I am not offering ghee to all the Sangha, but to the Bhikkhu in this dwelling.』 The Bhikkhu didn't know what to do, so he reported it to the Buddha. The Buddha said, 『If the offerings are for the Bhikkhu in the dwelling, then those items should be used by the Bhikkhu in the dwelling. Ghee should be taken to anoint the feet, and the same goes for shoes, robes, bowls, fruits, and medicine.』 The Buddha said, 『If the donor says, 「Venerable, however long you stay here, you may use it as you wish.」 Or if they say, 「These things belong to you, you may take them away,」 then you may take them away.』
Some Bhikkhus take and use the Sangha's bedding without wearing a covering cloth. The Sangha's bedding is worn out, discolored, unsightly, dirty, smelly, and has lice. This matter was reported to the Buddha. The Buddha said, 『From today onwards, Bhikkhus are not allowed to take and use the Sangha's bedding without wearing a covering cloth. If they use it, they commit a Dukkata (a minor offense).』
Some Bhikkhus don't know how long to make the covering cloth? The Buddha said, 『At the very least, it should be able to cover one-third of the body. Which three? The chest, waist, and knees.』
Some Bhikkhus do not cherish and use the Sangha's bedding carefully. Other Bhikkhus reported this matter to the Buddha. The Buddha said, 『The Sangha's bedding must be cherished and used carefully. If it is not cherished and used carefully, one commits a Dukkata. There are five things that are not cherishing. What five? Water, sunlight, dust, dirt, and rubbing. These are the five things that are not cherishing.』
Some Bhikkhus stand in the rain using the Sangha's bedding, causing the bedding to fade and the dye to run. This matter was reported to the Buddha. The Buddha said, 『From today onwards, one is not allowed to stand in the rain wearing the Sangha's items. If one stands, one commits a Dukkata.』
Some Bhikkhus use the Sangha's bedding to warm their bodies by the fire, causing the clothes to smell of smoke, fade, become damaged, brittle, and wrinkled. The Buddha said, 『One should not warm one's body by the fire wearing the Sangha's bedding. If one warms oneself, one commits a Dukkata. If one drapes it over one's back and warms oneself by the fire, there is no offense.』
Some Bhikkhus wear the Sangha's bedding and enter the places for urination and defecation, enter the places for washing after urination and defecation, enter...
浴室，是衣臥具失色垢臭生虱。佛言：「從今日不得著僧臥具衣入大小便處，及洗大小便處、入浴室。若著入得突吉羅罪。」
六群比丘欲剃髮，一小比丘剃未竟、未著袈裟，六群比丘驅小比丘去：「汝小。」佛言：「剃髮時，小比丘有少許發在，不應驅去。若驅去得突吉羅罪。」
僧剃刀鑷剪爪刀子，諸比丘已磨利慾用，六群比丘來驅去：「我上座！汝小，與我用。」諸比丘不與，斗諍罵詈。佛言：「不應與，若有先受磨利者，用竟后應與他。」
六群比丘見諸小比丘入大小便處、入洗大小便處，入驅去言：「我上座！汝小。」令諸無病者得病，病者增劇。佛言：「大小便處、洗大小便處，后入者不應驅先入者出。若驅得突吉羅罪。」
六群比丘，浴室中語余比丘：「汝起去！我是上座，汝小。」佛言：「浴室中上座不應驅下座去，待出時。若驅得突吉羅罪。」
佛在舍婆提，時長老阿難在多眾中說法，有第一上座來，阿難教起，第二、第三亦如是起，是眾散去皆不一心。諸白衣言：「大德！此中無小食亦無中食，上座來何以起，使眾散去破聽法眾？若上座欲上座處坐，何以不先入？是阿難說法，不知初不知后，不知次第不知因緣，為誰故說？」是事白佛，佛言：「從今日說法時聽
【現代漢語翻譯】 現代漢語譯本：浴室，會導致衣服臥具褪色、產生污垢臭味、滋生虱子。佛說：『從今以後，不得穿著僧人的臥具衣服進入大小便的地方，以及清洗大小便的地方、進入浴室。如果穿著進入，犯突吉羅罪。』（突吉羅罪：輕罪）
六群比丘想要剃髮，一個小比丘剃髮未完成、未穿袈裟，六群比丘驅趕小比丘離開：『你年紀小。』佛說：『剃髮時，小比丘還有少許頭髮未剃完，不應該驅趕離開。如果驅趕離開，犯突吉羅罪。』
僧人的剃刀、鑷子、剪指甲刀等，一些比丘已經磨好準備使用，六群比丘來驅趕他們離開：『我是上座！你年紀小，給我用。』這些比丘不給，（於是他們）爭鬥謾罵。佛說：『不應該給，如果有人先接受磨利，用完后應該給其他人。』
六群比丘看見一些小比丘進入大小便的地方、進入清洗大小便的地方，就驅趕他們離開，說：『我是上座！你年紀小。』導致一些沒有生病的人因此生病，生病的人病情加重。佛說：『大小便的地方、清洗大小便的地方，後來進入的人不應該驅趕先進入的人離開。如果驅趕，犯突吉羅罪。』
六群比丘在浴室中對其他比丘說：『你起來離開！我是上座，你年紀小。』佛說：『浴室中上座不應該驅趕下座離開，應該等他出來。如果驅趕，犯突吉羅罪。』
佛陀在舍婆提（Śrāvastī，古印度城市）的時候，當時長老阿難（Ānanda，佛陀的十大弟子之一）在很多人中說法，有一位第一上座來了，阿難（Ānanda）讓他起身讓座，第二位、第三位也這樣起身讓座，導致聽眾散去，不能專心聽法。一些在家信徒說：『大德！這裡沒有小食也沒有午餐，上座來了為什麼要起身讓座，使得聽眾散去，破壞聽法的人群？如果上座想要坐在上座的位置，為什麼不先來？這個阿難（Ānanda）說法，不知頭不知尾，不知次第不知因緣，是為誰說的？』這件事稟告了佛陀，佛說：『從今以後說法時聽
【English Translation】 English version: Bathrooms cause clothes and bedding to fade, generate dirt and odor, and breed lice. The Buddha said, 'From today onwards, monks are not allowed to wear monastic bedding and clothes into places for urination and defecation, places for washing after urination and defecation, or into bathrooms. If they enter wearing these, they commit a Dukkruta offense.' (Dukkruta offense: a minor offense)
The Six Group Bhikkhus wanted to shave their heads. A young Bhikkhu was shaving but had not finished and was not wearing his kasaya (袈裟, monastic robe). The Six Group Bhikkhus drove the young Bhikkhu away, saying, 'You are young.' The Buddha said, 'When shaving, if the young Bhikkhu still has some hair left, he should not be driven away. If he is driven away, a Dukkruta offense is committed.'
Monks' razors, tweezers, nail clippers, and knives were sharpened and ready for use by some Bhikkhus. The Six Group Bhikkhus came and drove them away, saying, 'I am a senior! You are young, give them to me to use.' The Bhikkhus did not give them, and they quarreled and cursed. The Buddha said, 'They should not be given. If someone has already had them sharpened, they should give them to others after they have finished using them.'
The Six Group Bhikkhus saw some young Bhikkhus entering places for urination and defecation, and places for washing after urination and defecation, and drove them away, saying, 'I am a senior! You are young.' This caused some healthy people to become sick, and those who were sick to become worse. The Buddha said, 'In places for urination and defecation, and places for washing after urination and defecation, those who enter later should not drive out those who entered earlier. If they drive them out, a Dukkruta offense is committed.'
The Six Group Bhikkhus said to other Bhikkhus in the bathroom, 'You get up and leave! I am a senior, you are young.' The Buddha said, 'In the bathroom, a senior should not drive a junior away, but should wait for him to come out. If he drives him away, a Dukkruta offense is committed.'
When the Buddha was in Śrāvastī (舍婆提, ancient Indian city), Elder Ānanda (阿難, one of the Buddha's ten great disciples) was teaching the Dharma in a large gathering. A first-ranking senior came, and Ānanda (阿難) told him to get up and offer his seat. The second and third were also told to get up and offer their seats, causing the audience to disperse and become unable to concentrate on listening to the Dharma. Some laypeople said, 'Venerable ones! There is no snack or lunch here, why make people get up and offer their seats when a senior comes, causing the audience to disperse and disrupting the Dharma-listening assembly? If the senior wants to sit in the senior's seat, why didn't he come earlier? This Ānanda (阿難) teaches the Dharma without knowing the beginning or the end, without knowing the order or the causes and conditions, for whom is he teaching?' This matter was reported to the Buddha, who said, 'From today onwards, when teaching the Dharma, listen'
法時，上座來不應起，上座亦不應驅下座起。若自起、若驅他起，俱得突吉羅罪。」佛言：「若和上阿阇梨來，恭敬故起，不應語餘人起。若語餘人起，得突吉羅罪。從今日粗[打-丁+坒]長繩床上，聽三人共坐。若三歲中間得共坐，四歲不得共坐。細[打-丁+坒]繩床上聽二人共坐，獨坐床上聽一人坐。」
有僧釜鑊瓫，諸比丘用煮染汁竟著余處，持衣著染汁中，六群比丘來語余比丘：「與我釜瓫瓶，我上座，汝小，我欲用。」持染汁瀉著一物中竟，復瀉著一物中，染汁漸少衣色變黑。諸比丘不與，斗諍罵詈。是事白佛，佛言：「不應與。比丘若先取用竟，后應與上座。」染汁殘少許在，上座來索不欲與，佛言：「若少許殘，可卻著余處者，應與。」
諸比丘取僧園中樹木，用煮飯煮羹、煮肉、煮湯、煮藥、煮染，舊比丘不喜，如是言：「我等經營種樹木勤苦，汝等客比丘，不語我默然取燒。」佛言：「應語舊比丘。」佛言：「從今日僧園中樹華，應取用供養佛塔及阿羅漢塔。若有凈人應使取果啖，樹上大木，四方僧應用作梁椽。樹皮枝葉，諸比丘自在用。」
佛在舍婆提。給孤獨作祇洹竟，種種莊嚴，四事供養與僧。諸比丘不受言：「佛未聽我等受如是莊嚴房舍。」是事白佛，佛言：「聽
【現代漢語翻譯】 現代漢語譯本： 當法會開始時，上座（資歷較高的僧人）到來，下座（資歷較低的僧人）不應該起身，上座也不應該驅趕下座起身。如果自己起身，或者驅趕他人起身，都犯突吉羅罪（輕罪）。」佛說：「如果和上（Upadhyaya，親教師）或阿阇梨（Acarya，軌範師）到來，因為恭敬的緣故起身，不應該叫其他人起身。如果叫其他人起身，得突吉羅罪。從今天起，在粗糙的繩床上，允許三人共同坐。如果年齡相差三年以內可以共同坐，年齡相差四年以上不可以共同坐。在細緻的繩床上，允許二人共同坐，單獨的床上允許一人坐。」 有僧人的釜（鍋）、鑊（大鍋）、瓫（瓦盆），眾比丘用這些煮染料後放在其他地方，然後把衣服放在染料中染色。六群比丘（行為不端的比丘）來對其他比丘說：「把你的釜、瓫、瓶給我，我是上座，你年輕，我想用。」他們把染料倒在一個容器里，用完后又倒在另一個容器里，染料逐漸減少，衣服的顏色也變黑了。眾比丘不給他們，於是發生爭鬥和謾罵。這件事稟告了佛陀，佛說：「不應該給他們。比丘如果先取用完了，之後應該給上座。」染料剩下少量，上座來索取，但不願意給，佛說：「如果剩下少量，可以倒在其他地方的，應該給。」 眾比丘取僧園中的樹木，用來煮飯、煮羹、煮肉、煮湯、煮藥、煮染料，老比丘不高興，這樣說：「我們經營種植樹木很辛苦，你們這些新來的比丘，不告訴我們就默默地拿去燒。」佛說：「應該告訴老比丘。」佛說：「從今天起，僧園中的樹木花朵，應該取用供養佛塔（Buddha-stupa）以及阿羅漢塔（Arhat-stupa）。如果有凈人（Upasaka，男居士）應該讓他們取果實吃，樹上的大木材，四方僧眾可以用作梁或椽。樹皮和枝葉，眾比丘可以隨意使用。」 佛陀在舍婆提（Sravasti）。給孤獨（Anathapindika）建造祇洹（Jetavana）完畢，用各種物品莊嚴，用四事（飲食、衣服、臥具、醫藥）供養僧眾。眾比丘不受，說：「佛陀沒有允許我們接受這樣莊嚴的房舍。」這件事稟告了佛陀，佛說：「允許。
【English Translation】 English version: When the Dharma assembly begins, the senior monk (Upasatha) arrives, the junior monk should not rise, and the senior monk should not drive the junior monk to rise. If one rises on their own or drives others to rise, they commit the offense of Dukkrta (minor offense).』 The Buddha said, 『If the Upadhyaya (preceptor) or Acarya (teacher) arrives, one should rise out of respect, but should not tell others to rise. If one tells others to rise, they commit the offense of Dukkrta. From today onwards, on a rough rope bed, three people are allowed to sit together. If the age difference is within three years, they can sit together; if the age difference is more than four years, they cannot sit together. On a fine rope bed, two people are allowed to sit together; on a single bed, one person is allowed to sit.』 Some monks had pots, cauldrons, and earthenware basins. The monks used these to boil dye and then left them elsewhere. Then they put their clothes in the dye to dye them. The group of six monks (misbehaving monks) came to the other monks and said, 『Give me your pots, basins, and bottles. I am a senior monk, you are young, I want to use them.』 They poured the dye into one container, and after using it, they poured it into another container. The dye gradually decreased, and the color of the clothes turned black. The monks did not give them the dye, so they quarreled and cursed. This matter was reported to the Buddha, who said, 『They should not be given the dye. If a monk has taken and used it up first, then it should be given to the senior monk.』 If a small amount of dye remains and the senior monk asks for it, but they are unwilling to give it, the Buddha said, 『If a small amount remains and it can be poured elsewhere, it should be given.』 The monks took trees from the Sangha garden to cook rice, cook soup, cook meat, cook broth, cook medicine, and dye. The older monks were unhappy and said, 『We worked hard to cultivate and plant these trees. You new monks take them silently to burn without telling us.』 The Buddha said, 『They should tell the older monks.』 The Buddha said, 『From today onwards, the flowers of the trees in the Sangha garden should be taken to offer to the Buddha-stupa (Buddha's reliquary) and the Arhat-stupa (Arhat's reliquary). If there are lay devotees (Upasaka), they should be allowed to take the fruits to eat. The large timber from the trees can be used by the Sangha from all directions as beams or rafters. The bark, branches, and leaves of the trees can be used freely by the monks.』 The Buddha was in Sravasti. Anathapindika finished building Jetavana, adorned it with various items, and offered the four requisites (food, clothing, bedding, and medicine) to the Sangha. The monks did not accept them, saying, 『The Buddha has not allowed us to accept such adorned dwellings.』 This matter was reported to the Buddha, who said, 『It is allowed.』
受清凈房舍。」
六群比丘驅坐禪比丘：「汝起！我上座，汝小。」是事白佛，佛言：「坐禪時不應計大小，不應驅去。若驅去得突吉羅罪。」
諸比丘用僧水洗腳，六群比丘驅去：「汝小，我上座。」是事白佛，佛言：「洗腳時不應計大小驅去。若驅得突吉羅罪。」
諸比丘促僧拭腳物浣捩曬，欲拭復羅革屣，六群比丘言：「汝起去，我上座，汝小，取拭腳物來我用。」諸比丘不與，斗諍罵詈。是事白佛，佛言：「不應與，若前人用竟應與。」
有一住處，舊比丘屬塔物自貸用。是比丘死，諸比丘不知當云何？是事白佛，佛言：「衣缽物還計直輸塔，余殘僧應分。」
一住處一比丘，衣缽物為塔用。是比丘死，諸比丘不知當云何？是事白佛，佛言：「塔物計直還取，現前僧應分。」
一住處一比丘，貸取四方僧物私用。是比丘死，諸比丘不知當云何？是事白佛。佛言：「財物還計直輸四方僧，余殘現前僧應分。」
一住處一比丘，衣缽物貸四方僧用。是比丘死，諸比丘不知當云何？是事白佛。佛言：「衣缽物四方僧物計直還，現前僧應分。客比丘、舊比丘亦如是。」
一比丘衣缽寄居士，居士失去，是比丘往居士邊索，居士言：「失。」比丘言：「汝自失，我不
【現代漢語翻譯】 現代漢語譯本： 『應受到清凈的房舍。』
六群比丘驅趕坐禪的比丘：『你起來！我是上座，你年紀小。』 這件事稟告了佛陀，佛陀說：『坐禪的時候不應該計較年紀大小，不應該驅趕。如果驅趕，就犯突吉羅罪。』（突吉羅罪：輕罪）
眾比丘用僧眾的水洗腳，六群比丘驅趕他們：『你年紀小，我是上座。』 這件事稟告了佛陀，佛陀說：『洗腳的時候不應該計較年紀大小而驅趕。如果驅趕，就犯突吉羅罪。』
眾比丘急著把僧眾擦腳的布浣洗擰乾晾曬，想要擦腳卻又害怕弄髒鞋子，六群比丘說：『你起來走開，我是上座，你年紀小，把擦腳布拿來給我用。』 眾比丘不給，於是發生爭鬥謾罵。 這件事稟告了佛陀，佛陀說：『不應該給，如果前面的人用完了，就應該給。』
有一個住處，老比丘把屬於佛塔的物品私自借來使用。 這個比丘死了，眾比丘不知道該怎麼辦。 這件事稟告了佛陀，佛陀說：『衣缽等物品應該折算成錢財歸還給佛塔，剩餘的應該由僧眾分配。』
一個住處有一個比丘，他的衣缽等物品被用於佛塔。 這個比丘死了，眾比丘不知道該怎麼辦。 這件事稟告了佛陀，佛陀說：『佛塔應該折算成錢財歸還，然後由現前的僧眾分配。』
一個住處有一個比丘，他借取四方僧眾的物品私自使用。 這個比丘死了，眾比丘不知道該怎麼辦。 這件事稟告了佛陀。佛陀說：『財物應該折算成錢財歸還給四方僧眾，剩餘的由現前的僧眾分配。』
一個住處有一個比丘，他的衣缽等物品借給四方僧眾使用。 這個比丘死了，眾比丘不知道該怎麼辦。 這件事稟告了佛陀。佛陀說：『衣缽等物品和四方僧眾的物品都應該折算成錢財歸還，剩餘的由現前的僧眾分配。客比丘、老比丘也應該這樣處理。』
一個比丘把衣缽寄放在居士那裡，居士丟失了。 這個比丘去居士那裡索要，居士說：『丟失了。』 比丘說：『你自己丟失的，我不』
【English Translation】 English version: 'Should receive clean lodgings.'
The Six Group Bhikkhus drove away the meditating bhikkhus: 'You get up! I am a senior, you are young.' This matter was reported to the Buddha, and the Buddha said: 'When meditating, one should not consider seniority, and should not drive others away. If one drives them away, one commits a Dukkrata offense.' (Dukkata offense: a minor offense)
The bhikkhus used the Sangha's water to wash their feet, and the Six Group Bhikkhus drove them away: 'You are young, I am a senior.' This matter was reported to the Buddha, and the Buddha said: 'When washing feet, one should not consider seniority and drive others away. If one drives them away, one commits a Dukkrata offense.'
The bhikkhus hurriedly washed, wrung out, and dried the Sangha's foot-wiping cloths, but were afraid of dirtying their shoes when wiping their feet. The Six Group Bhikkhus said: 'You get up and leave, I am a senior, you are young, bring the foot-wiping cloth for me to use.' The bhikkhus did not give it, and they quarreled and cursed. This matter was reported to the Buddha, and the Buddha said: 'One should not give it; if the previous person has finished using it, then one should give it.'
In one dwelling place, an old bhikkhu privately borrowed and used items belonging to the stupa (塔). This bhikkhu died, and the bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'The robes and bowls should be valued and returned to the stupa, and the remainder should be distributed among the Sangha.'
In one dwelling place, there was a bhikkhu whose robes and bowls were used for the stupa. This bhikkhu died, and the bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'The stupa should be valued and returned, and then the present Sangha should distribute it.'
In one dwelling place, there was a bhikkhu who borrowed items from the Sangha of the four directions (四方僧) for private use. This bhikkhu died, and the bhikkhus did not know what to do. This matter was reported to the Buddha. The Buddha said: 'The property should be valued and returned to the Sangha of the four directions, and the remainder should be distributed among the present Sangha.'
In one dwelling place, there was a bhikkhu whose robes and bowls were lent to the Sangha of the four directions for use. This bhikkhu died, and the bhikkhus did not know what to do. This matter was reported to the Buddha. The Buddha said: 'The robes and bowls and the items of the Sangha of the four directions should be valued and returned, and the remainder should be distributed among the present Sangha. The same applies to guest bhikkhus and old bhikkhus.'
A bhikkhu left his robes and bowls with a layperson (居士), and the layperson lost them. This bhikkhu went to the layperson to demand them back, and the layperson said: 'Lost.' The bhikkhu said: 'You lost it yourself, I don't'
失。若失，汝自償。」諸比丘是事白佛，佛言：「若好看，失不應償；若不好看，失應償。」
有賈客寄比丘衣物，比丘失去。是賈客往比丘邊索，比丘言：「失去。」賈客言：「汝自失，我不失。若失，汝自償。」諸比丘是事白佛，佛言：「若得自在，不應償；若不得自在，應償。」
有居士祇洹中作房舍竟設飯食，眾多比丘千二百五十。是時四方國土不知法人皆來會，有佈施諸比丘者，諸比丘咒愿時贊佛言：「佛大力大德！」贊法大德大力！贊僧大德大力！贊大德舍利弗、目揵連、阿那律、難提、金毗羅，如是三寶無數無量阿僧祇。是中或有人持佛名字、或人持法名字、或人持僧名字、或人持舍利弗、目揵連、阿那律、難提、金毗羅名字、或人持無數無量阿僧祇名字，是大眾會不久各還散去，是人輩各還田舍聚落。余時諸比丘出諸國田舍乞，有持佛名字者言：「佛來，與佈施。」持法名字者言：「法來，與佈施。」持僧名字者言：「僧來，與佈施。」持舍利弗名字者言：「舍利弗來，與佈施。」持目連、阿那律、難提、金毗羅、無數無量阿僧祇如是等名字者言：「無數無量阿僧祇來，與無數無量阿僧祇佈施。」諸比丘不受是食。是事白佛，佛言：「是邊國人不知為是比丘故與食，而名與佛法僧、舍利
【現代漢語翻譯】 現代漢語譯本：如果丟失了，你需要自己賠償。』眾比丘將此事稟告佛陀，佛陀說：『如果已經盡力看管，丟失了就不應賠償；如果沒好好看管，丟失了就應該賠償。』 有商人將衣物寄存在比丘處，比丘不慎丟失。商人來向比丘索賠，比丘說：『我弄丟了。』商人說：『是你自己丟失，不是我丟失。如果丟失了，你需要自己賠償。』眾比丘將此事稟告佛陀，佛陀說：『如果比丘對比丘的財物有自主支配權，則不應賠償；如果比丘對比丘的財物沒有自主支配權，則應賠償。』 有居士在祇洹精舍（Jetavana Vihara）中建造房舍完畢，設齋供養，有眾多比丘一千二百五十人。當時四方國土不瞭解佛法的人都來參加法會，有人佈施給眾比丘，眾比丘祝願時讚歎佛陀說：『佛陀大力大德！』讚歎佛法大德大力！讚歎僧眾大德大力！讚歎大德舍利弗（Sariputta）、目犍連（Moggallana）、阿那律（Anuruddha）、難提（Nandi）、金毗羅（Kimbila），像這樣讚歎三寶無數無量阿僧祇（asamkhya，無數）。這些人中，有的人持誦佛陀的名字，有的人持誦佛法的名字，有的人持誦僧眾的名字，有的人持誦舍利弗、目犍連、阿那律、難提、金毗羅的名字，有的人持誦無數無量阿僧祇的名字。這次大眾集會不久各自散去，這些人各自回到田舍村落。之後，眾比丘到各國村落乞食，有持誦佛陀名字的人說：『佛陀來了，給予佈施。』持誦佛法名字的人說：『佛法來了，給予佈施。』持誦僧眾名字的人說：『僧眾來了，給予佈施。』持誦舍利弗名字的人說：『舍利弗來了，給予佈施。』持誦目犍連、阿那律、難提、金毗羅、無數無量阿僧祇等等名字的人說：『無數無量阿僧祇來了，給予無數無量阿僧祇佈施。』眾比丘不接受這些食物。眾比丘將此事稟告佛陀，佛陀說：『這些邊遠地區的人不知道因為是比丘的緣故才給予食物，而是以佛法僧、舍利
【English Translation】 English version: 'If it is lost, you must compensate for it yourself.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'If it was well looked after, there should be no compensation for the loss; if it was not well looked after, there should be compensation for the loss.' A merchant entrusted his belongings to a Bhikkhu, and the Bhikkhu lost them. The merchant went to the Bhikkhu to demand compensation, and the Bhikkhu said, 'It was lost.' The merchant said, 'You lost it yourself, I did not lose it. If it is lost, you must compensate for it yourself.' The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'If the Bhikkhu has the right to dispose of the belongings, there should be no compensation; if the Bhikkhu does not have the right to dispose of the belongings, there should be compensation.' A householder, having completed the construction of a dwelling in Jetavana Vihara (祇洹精舍), prepared a meal offering, attended by a large number of Bhikkhus, one thousand two hundred and fifty in all. At that time, people from all directions who did not understand the Dharma came to the gathering. Some people made offerings to the Bhikkhus, and the Bhikkhus, while offering blessings, praised the Buddha, saying, 'The Buddha is of great power and great virtue!' They praised the Dharma as being of great virtue and great power! They praised the Sangha as being of great virtue and great power! They praised the great elders Sariputta (舍利弗), Moggallana (目犍連), Anuruddha (阿那律), Nandi (難提), and Kimbila (金毗羅), thus praising the Three Jewels in countless, immeasurable asamkhyas (阿僧祇, countless). Among these people, some chanted the name of the Buddha, some chanted the name of the Dharma, some chanted the name of the Sangha, some chanted the names of Sariputta, Moggallana, Anuruddha, Nandi, and Kimbila, and some chanted the name of countless, immeasurable asamkhyas. This great gathering soon dispersed, and these people returned to their fields and villages. Later, the Bhikkhus went to various countries and villages to beg for alms. Those who chanted the name of the Buddha said, 'The Buddha has come, give alms.' Those who chanted the name of the Dharma said, 'The Dharma has come, give alms.' Those who chanted the name of the Sangha said, 'The Sangha has come, give alms.' Those who chanted the name of Sariputta said, 'Sariputta has come, give alms.' Those who chanted the names of Moggallana, Anuruddha, Nandi, Kimbila, countless, immeasurable asamkhyas, and so on, said, 'Countless, immeasurable asamkhyas have come, give alms to countless, immeasurable asamkhyas.' The Bhikkhus did not accept this food. The Bhikkhus reported this matter to the Buddha, and the Buddha said, 'These people in remote regions do not know that they are giving food because of the Bhikkhus, but rather in the name of the Buddha, Dharma, Sangha, Sariputta,'
弗、無數無量阿僧祇飲食，自在應受。」
有比丘病，余住處有親。親比丘來問訊，病比丘語坐。坐已問訊，客比丘小住便起欲去。病比丘言：「何以去？」答：「我不持衣缽來。」病比丘言：「我與汝衣。」即與。客比丘一處宿，明日擔此衣去，病比丘見言：「我衣莫擔去。」客比丘言：「是衣實與我。」病比丘言：「非常與汝，受故與汝。」客比丘言：「是實常與。」病比丘不知當云何？便白佛。佛言：「是非實與，清凈故與，是比丘應還歸衣。軟語歸好，不歸強奪取，教受突吉羅罪懺。」
佛在祇洹精舍住，時火災漸次來燒祇洹，是時佛咒愿言：「我一切漏盡真阿羅呵得佛道，是實語故火即滅。」諸比丘持僧臥具出著一處，火滅后不知此諸臥具本屬何房舍？是事白佛。佛言：「應作幟。作幟故不可分別，應更作異相。作異相故不可知，應作輪、應作券文、應作德字。」如是作故不識，佛言：「應作字。是物某甲、某甲居士所佈施，屬某甲、某甲房舍。」是臥具物雖知有所屬，復不知是物為屬何重閣？何者屬上閣？何者屬中閣？何者屬下閣？佛言：「應了了上作字，是屬上、是屬中、是屬下。」
給孤獨居士作樓施僧，僧不受。是事白佛，佛言：「聽受樓。」
給孤獨居士施僧褥，僧不
【現代漢語翻譯】 現代漢語譯本：『弗，無數無量阿僧祇（asaṃkhya，無數）飲食，自在應受。』
有比丘生病，其他住處有親屬。親屬比丘前來問候，生病的比丘請他坐下。坐下問候后，來訪的比丘稍作停留便起身要走。生病的比丘問：『你為何要走？』回答說：『我沒有帶衣缽來。』生病的比丘說：『我給你衣服。』隨即給了他。來訪的比丘在一個地方住宿，第二天拿著這件衣服走了，生病的比丘看見后說：『我的衣服不要拿走。』來訪的比丘說：『這件衣服確實是給我的。』生病的比丘說：『不是完全給你，是讓你暫時使用才給你的。』來訪的比丘說：『這是確實完全給我的。』生病的比丘不知道該怎麼辦，便稟告了佛陀。佛陀說：『這不是完全給予，是清凈的給予，這位比丘應該歸還衣服。好言相勸歸還最好，不歸還就強行奪取，教唆他接受突吉羅（dukkha，惡、苦）罪並懺悔。』
佛陀住在祇洹（Jetavana）精舍，當時火災逐漸蔓延燒向祇洹，這時佛陀咒愿說：『我一切煩惱已盡，證得真阿羅漢（arhat，應供）果位，獲得佛道，憑著這真實語，火立即熄滅。』眾比丘將僧眾的臥具搬出來放在一處，火滅后不知道這些臥具原本屬於哪個房舍？這件事稟告了佛陀。佛陀說：『應該做上標記。因為做了標記仍然無法分辨，應該再做不同的記號。因為做了不同的記號仍然無法辨認，應該畫上輪、寫上券文、寫上功德字。』這樣做了還是無法識別，佛陀說：『應該寫上字。這些物品是某某居士所佈施，屬於某某房舍。』這些臥具物品即使知道有所屬，又不知道這些物品屬於哪個重閣？哪些屬於上閣？哪些屬於中閣？哪些屬於下閣？佛陀說：『應該清楚地在上面寫上字，這是屬於上閣的，這是屬於中閣的，這是屬於下閣的。』
給孤獨（Anāthapiṇḍika）居士建造樓房佈施給僧眾，僧眾不接受。這件事稟告了佛陀，佛陀說：『允許接受樓房。』
給孤獨居士佈施僧眾褥子，僧眾不接受。
【English Translation】 English version: 『No, countless, immeasurable asaṃkhya (innumerable) of food and drink, may be freely received.』
There was a sick bhikkhu (monk), and relatives in other dwellings. The relative bhikkhu came to inquire about him, and the sick bhikkhu asked him to sit. After sitting and inquiring, the visiting bhikkhu stayed briefly and then got up to leave. The sick bhikkhu said, 『Why are you leaving?』 He replied, 『I did not bring my robes and bowl.』 The sick bhikkhu said, 『I will give you a robe.』 And he gave it to him. The visiting bhikkhu stayed one night, and the next day carried the robe away. The sick bhikkhu saw him and said, 『Do not carry away my robe.』 The visiting bhikkhu said, 『This robe was indeed given to me.』 The sick bhikkhu said, 『It was not given to you permanently, it was given to you for temporary use.』 The visiting bhikkhu said, 『It was indeed given permanently.』 The sick bhikkhu did not know what to do, so he reported it to the Buddha. The Buddha said, 『It was not a permanent gift, it was given for purity, this bhikkhu should return the robe. It is best to return it with gentle words, if not, take it back by force, and teach him to accept the dukkha (suffering) offense and confess.』
The Buddha was dwelling in the Jetavana (Jetavana) monastery. At that time, a fire gradually spread and burned towards Jetavana. Then the Buddha made a vow, saying, 『I have exhausted all defilements, attained the true arhat (worthy one) state, and attained Buddhahood. By this truthful statement, may the fire be extinguished immediately.』 The bhikkhus carried the sangha's (community) bedding out and placed it in one place. After the fire was extinguished, they did not know which dwelling these bedding originally belonged to. They reported this matter to the Buddha. The Buddha said, 『A mark should be made. Because even with a mark, it cannot be distinguished, a different symbol should be made. Because even with a different symbol, it cannot be recognized, a wheel should be drawn, a document should be written, a virtue character should be written.』 Even after doing this, it could not be recognized. The Buddha said, 『A word should be written. These items were donated by such-and-such householder, belonging to such-and-such dwelling.』 Even though it was known to whom these bedding items belonged, it was still not known which upper level they belonged to? Which belonged to the upper level? Which belonged to the middle level? Which belonged to the lower level? The Buddha said, 『The words should be clearly written on top, this belongs to the upper level, this belongs to the middle level, this belongs to the lower level.』
Anāthapiṇḍika (giver of alms to the helpless) householder built a building and donated it to the sangha, but the sangha did not accept it. This matter was reported to the Buddha, and the Buddha said, 『It is permitted to accept the building.』
Anāthapiṇḍika householder donated mattresses to the sangha, but the sangha did not accept them.
受。白佛，佛言：「聽受褥。」
居士白佛：「愿聽我縷文氍毹施僧。」佛言：「除作女像，余盡聽。」
給孤獨居士作五百獨座漆畫床並褥施僧，僧不受言：「佛未聽我等畜如是上好獨坐床。」是事白佛，佛言：「聽受如是凈上好獨坐床。」
佛在舍婆提，居士給孤獨死，以是故，祇陀槃那破壞無人治。諸比丘是事白佛，佛言：「應作羯磨，如七法衣法中說。」
佛在舍婆提。諸人親里死，以白㲲裹，棄著死人處，如是思惟：「是人死，用是㲲為？持佈施僧，可得福德。」思惟竟，即持白㲲詣祇洹，佈施諸比丘。諸比丘不受，言：「佛未聽我等受棄死人處衣物。」是事白佛，佛言：「聽受。」
有一貧窮人死，以衣裹棄死人處，如是思惟：「是死人用是衣為？當佈施僧，可得福德。」思惟竟即持詣祇洹，佈施諸比丘。諸比丘不受，言：「此衣無主，當從誰受？」是事白佛，佛言：「無餘人法應受。」
彼人親里死，如是思惟：「更用異衣裹。異衣裹不凈，還從比丘索本衣，裹送著棄死人處。」諸親里往到比丘所索本衣。諸比丘不與。是事白佛，佛言：「應與。」親里裹死人，如是思惟：「是衣不吉，裹二死人，誰當受者？」並死人棄，棄竟還去，是衣即失。諸比丘還從彼人索
【現代漢語翻譯】 現代漢語譯本 居士稟告佛陀，佛陀說：『允許接受坐褥。』 居士稟告佛陀：『我願意將織有花紋的毛毯佈施給僧眾。』佛陀說：『除了織有女性形象的，其餘都允許。』 給孤獨居士製作了五百張單人漆畫床和床褥佈施給僧眾，僧眾不接受，說：『佛陀未曾允許我們擁有如此上好的單人床。』這件事稟告佛陀，佛陀說：『允許接受這樣乾淨上好的單人床。』 佛陀在舍衛城時，給孤獨居士去世，因此，祇陀槃那（Jetavana，祇園精舍）破敗，無人管理。眾比丘將此事稟告佛陀，佛陀說：『應當按照七法衣法中的規定進行羯磨（Karma，業）。』 佛陀在舍衛城。有人親屬去世，用白色的粗布包裹，丟棄在放置死人的地方，這樣思惟：『這個人死了，用這塊粗布做什麼呢？不如拿去佈施給僧眾，可以獲得福德。』思惟完畢，就拿著白色的粗布前往祇洹（Jetavana，祇園精舍），佈施給眾比丘。眾比丘不接受，說：『佛陀未曾允許我們接受丟棄在放置死人地方的衣物。』這件事稟告佛陀，佛陀說：『允許接受。』 有一個貧窮的人死了，用衣服包裹著丟棄在放置死人的地方，這樣思惟：『這個死人用這件衣服做什麼呢？不如拿去佈施給僧眾，可以獲得福德。』思惟完畢，就拿著衣服前往祇洹（Jetavana，祇園精舍），佈施給眾比丘。眾比丘不接受，說：『這件衣服沒有主人，應當從誰那裡接受呢？』這件事稟告佛陀，佛陀說：『如果沒有其他人，按照法律，僧眾應該接受。』 那人的親屬去世，這樣思惟：『再用另一件衣服包裹。用另一件衣服包裹后變得不乾淨，再從比丘那裡要回原來的衣服，包裹後送去丟棄在放置死人的地方。』眾親屬前往比丘處索要原來的衣服。眾比丘不給。這件事稟告佛陀，佛陀說：『應該給。』親屬包裹好死人後，這樣思惟：『這件衣服不吉利，包裹了兩個死人，誰會接受呢？』連同死人一起丟棄，丟棄完畢就離開了，這件衣服就丟失了。眾比丘又向那人索要
【English Translation】 English version The layman reported to the Buddha, and the Buddha said, 'It is permissible to accept sitting mats.' The layman reported to the Buddha, 'I wish to donate patterned woolen rugs to the Sangha (community of monks).' The Buddha said, 'Except for those with female figures, all others are permissible.' Anathapindika (a wealthy merchant and a chief patron of the Buddha) made five hundred single lacquered painted beds with mattresses and donated them to the Sangha (community of monks). The Sangha (community of monks) did not accept them, saying, 'The Buddha has not permitted us to possess such fine single beds.' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to accept such clean and fine single beds.' When the Buddha was in Shravasti (an ancient Indian city), Anathapindika (a wealthy merchant and a chief patron of the Buddha) died, and therefore, Jetavana (a famous Buddhist monastery) was dilapidated and no one managed it. The monks reported this matter to the Buddha, and the Buddha said, 'Kamma (Karma, action driven by intention which leads to future consequences) should be performed according to the rules in the seven robes regulations.' The Buddha was in Shravasti (an ancient Indian city). When someone's relatives died, they were wrapped in white coarse cloth and discarded in the place for the dead, thinking, 'What is the use of this coarse cloth to the dead person? It is better to donate it to the Sangha (community of monks) to gain merit.' After thinking this, they took the white coarse cloth to Jetavana (a famous Buddhist monastery) and donated it to the monks. The monks did not accept it, saying, 'The Buddha has not permitted us to accept clothing discarded in the place for the dead.' This matter was reported to the Buddha, and the Buddha said, 'It is permissible to accept it.' A poor person died and was wrapped in clothing and discarded in the place for the dead, thinking, 'What is the use of this clothing to the dead person? It is better to donate it to the Sangha (community of monks) to gain merit.' After thinking this, they took the clothing to Jetavana (a famous Buddhist monastery) and donated it to the monks. The monks did not accept it, saying, 'This clothing has no owner, from whom should we accept it?' This matter was reported to the Buddha, and the Buddha said, 'If there is no one else, according to the law, the Sangha (community of monks) should accept it.' That person's relatives died, and they thought, 'Let's wrap them in another piece of clothing. After wrapping them in another piece of clothing, it becomes unclean. Let's ask the monks for the original clothing back, wrap them in it, and send them to be discarded in the place for the dead.' The relatives went to the monks to ask for the original clothing back. The monks did not give it. This matter was reported to the Buddha, and the Buddha said, 'It should be given.' After the relatives wrapped the dead person, they thought, 'This clothing is inauspicious, it has wrapped two dead people, who would accept it?' They discarded it along with the dead person, and after discarding it, they left, and the clothing was lost. The monks then asked that person for
，答言：「已失。」以是事白佛，佛言：「出來軟語索得好，不得法應強索。」
有一比丘賒酤酒，未償便死。酒主從諸比丘責酒價，諸比丘答：「此比丘在時何以不責？」酒主言：「償我酒價，不償者出汝惡名聲，釋種沙門飲酒不肯償價。」諸比丘不知當云何？以是事白佛。佛言：「是比丘有衣缽物應用償，若主無物應取僧物與償。何以故？恐出諸比丘惡名聲故。」
佛在舍婆提。舍婆提諸賈客欲發去，是估客道中空澤畏處，有極好精舍。估客入精舍中，見諸比丘默然坐不眠不睡、坐禪入深禪定。是估客見諸比丘，心生厚信清凈，語諸子弟：「汝看少多有飲食者取來，佈施是好比丘。」子弟答：「更無餘食，有少葡萄。」估客言：「隨少多與，若不佈施無福德。」即以葡萄施諸比丘。諸比丘各各分，人得五枚。諸比丘各各覓凈人，或得或不得，不知當云何？以是事白佛。佛言：「都合諸葡萄一處火凈，應食。」
佛在阿羅毗國。諸上座比丘初夜坐禪，中夜各各還房宿，道中諸惡蟲怖、師子怖、虎豹豺羆怖。以是事白佛，佛言：「從今日聽然炬行。」
末利夫人詣祇洹欲聽法，諸比丘闇冥中說法，末利夫人言：「大德然燈。」諸比丘答：「無蘇油。」夫人言：「我當送。」後日即送。諸比丘
【現代漢語翻譯】 現代漢語譯本：回答說：『已經丟失了。』因此事稟告佛陀，佛陀說：『好好地用溫和的言語去索要，如果不能依法索要，就應該強行索要。』 有一個比丘賒賬買酒，還沒償還就去世了。酒主人向眾比丘索要酒錢，眾比丘回答：『這位比丘在世的時候你為什麼不索要？』酒主人說：『償還我的酒錢，不償還我就敗壞你們的名聲，說釋迦族的沙門飲酒卻不肯償還酒錢。』眾比丘不知道該怎麼辦，因此事稟告佛陀。佛陀說：『這位比丘如果有衣缽等財物，應該用來償還。如果他沒有財物，就應該用僧團的財物來償還。為什麼呢？因為害怕敗壞眾比丘的名聲。』 佛陀在舍婆提（Śrāvastī，古印度城市）的時候。舍婆提的商人們準備出發，這些商人在路途中經過空曠荒涼的危險地帶，那裡有一座非常好的精舍（Vihāra，佛教寺院）。商人們進入精舍中，看見眾比丘默默地坐著，不睡覺也不打盹，坐禪進入了深深的禪定。商人們看見眾比丘，心中生起深厚的信心和清凈心，告訴自己的子弟：『你們看看有多少食物拿來佈施給這些好的比丘。』子弟回答：『沒有多餘的食物了，只有少量的葡萄。』商人們說：『無論多少都拿去佈施，如果不佈施就沒有福德。』於是就用葡萄佈施給眾比丘。眾比丘各自進行分配，每人得到五顆。眾比丘各自尋找凈人（Kappiyakāraka，負責處理僧侶不便觸碰事務的居士），有的找到有的沒找到，不知道該怎麼辦，因此事稟告佛陀。佛陀說：『把所有的葡萄都放在一起用火凈化后，就可以食用。』 佛陀在阿羅毗國（Alavī，古印度地名）的時候。眾上座比丘（Thera，資深的比丘）初夜坐禪，中夜各自回到房間休息，路上有各種惡蟲驚嚇，有獅子驚嚇，有虎豹豺狼驚嚇。因此事稟告佛陀，佛陀說：『從今天起允許點燃火炬行走。』 末利夫人（Mallikā，拘薩羅國國王波斯匿王的王后）前往祇洹精舍（Jetavana，佛教寺院）想聽佛法，眾比丘在黑暗中說法，末利夫人說：『大德請點燈。』眾比丘回答：『沒有酥油。』夫人說：『我來送。』第二天就送來了。眾比丘
【English Translation】 English version: He replied: 'It is lost.' He reported this matter to the Buddha, and the Buddha said: 'It is good to ask for it gently with soft words. If you cannot ask for it according to the Dharma, you should ask for it forcefully.' There was a Bhikkhu (Buddhist monk) who bought wine on credit and died before repaying the debt. The wine seller demanded the price of the wine from the Bhikkhus. The Bhikkhus replied: 'Why didn't you demand it when this Bhikkhu was alive?' The wine seller said: 'Repay me the price of the wine. If you don't repay, I will ruin your reputation, saying that the Śākya (釋迦) ascetics drink wine but refuse to pay.' The Bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'If this Bhikkhu has robes and bowls or other possessions, they should be used to repay the debt. If he has nothing, the Sangha's (僧團) possessions should be used to repay. Why? Because I fear that the reputation of the Bhikkhus will be ruined.' The Buddha was in Śrāvastī (舍婆提, an ancient Indian city). The merchants of Śrāvastī were about to depart. These merchants were traveling through a desolate and dangerous area where there was a very fine Vihāra (精舍, Buddhist monastery). The merchants entered the Vihāra and saw the Bhikkhus sitting silently, neither sleeping nor dozing, practicing meditation in deep Samādhi (禪定, meditative absorption). The merchants saw the Bhikkhus and developed deep faith and pure minds. They told their children: 'See if there is any food available to offer to these good Bhikkhus.' The children replied: 'There is no extra food, only a few grapes.' The merchants said: 'Offer whatever little there is. If you do not give, there will be no merit.' So they offered the grapes to the Bhikkhus. The Bhikkhus each divided them, and each person received five grapes. The Bhikkhus each looked for a Kappiyakāraka (凈人, a lay attendant who handles things monks are not allowed to touch), but some found one and some did not, and they did not know what to do. They reported this matter to the Buddha. The Buddha said: 'Put all the grapes together, purify them with fire, and then you may eat them.' The Buddha was in the country of Alavī (阿羅毗國, an ancient Indian place name). The senior Theras (上座比丘, senior monks) practiced meditation in the early evening, and in the middle of the night, they each returned to their rooms to rest. On the way, they were frightened by various evil insects, frightened by lions, and frightened by tigers, leopards, jackals, and bears. They reported this matter to the Buddha. The Buddha said: 'From today on, you are allowed to carry torches while walking.' Queen Mallikā (末利夫人, the queen consort of King Prasenajit of Kosala) went to Jetavana (祇洹精舍, Buddhist monastery) to listen to the Dharma (佛法, Buddhist teachings). The Bhikkhus were teaching in the darkness. Queen Mallikā said: 'Venerable ones, please light a lamp.' The Bhikkhus replied: 'There is no ghee (clarified butter).' The queen said: 'I will send some.' The next day, she sent some. The Bhikkhus
即然燈，著地不大明。末利夫人即與燈樹，諸比丘言：「佛未聽我等受燈樹。」諸比丘不知當云何？是事白佛，佛言：「從今日聽受燈樹。」
佛在王舍城。六群比丘以不凈脂，用師子、虎豹、豺羆脂涂腳已，到他像馬牛羊驢廄中。是畜生等聞脂臭，皆拽頓䩭靽驚走。諸人問：「畜生何以驚走？」六群比丘言：「我有大威德神力，是故驚走。」諸居士瞋呵罵言：「沙門釋子自稱：『善好有德。』似如獵師，用惡獸脂涂腳，使畜生驚怖散走，而言：『我有大神力威德。』」諸比丘少欲知足，聞是事心不喜，是事白佛。佛言：「從今日諸惡獸脂，不應用涂腳。若用得突吉羅罪。」
佛在舍婆提。波斯匿王詣祇洹欲聽法，其日布薩說戒，諸比丘言：「大王！汝出！我等欲作法事。」王言：「我欲聽法事。」諸比丘言：「佛未聽我等未受大戒人前說戒法事。」是王必欲得聽，諸比丘不知當云何？是事白佛。佛言：「從今日聽在波斯匿王等諸王前說戒。大臣兵吏遣去，時波斯匿王得心清凈。」
有一人大有諸地佈施諸比丘，諸比丘不受。以是事白佛，佛言：「從今日聽眾僧受用，作園林、別房、房舍、經行處受用。」
五比丘著五三肘衣，入聚落乞食，是衣曳地，腳躡土污風吹露身
以是事白佛
【現代漢語翻譯】 現代漢語譯本：如果燈放在地上，光亮就不太明顯了。末利夫人（Mallika，人名）想供養燈樹，眾比丘說：『佛陀沒有允許我們接受燈樹。』眾比丘不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『從今天起，允許接受燈樹。』 佛陀在王舍城（Rajagriha，城市名）。六群比丘用不乾淨的油脂，用獅子、老虎、豹子、豺狼、熊的油脂塗抹腳后，到其他大象、馬、牛、羊、驢的畜欄中。這些畜生等聞到油脂的臭味，都拖著韁繩驚慌逃跑。人們問：『畜生為什麼驚慌逃跑？』六群比丘說：『我有很大的威德神力，所以它們驚慌逃跑。』各位居士生氣地呵斥罵道：『沙門釋子自稱：『善良美好有德行。』像獵人一樣，用惡獸的油脂塗抹腳，使畜生驚恐散跑，卻說：『我有大神力威德。』』各位少欲知足的比丘，聽到這件事心裡不高興，這件事稟告了佛陀。佛陀說：『從今天起，各種惡獸的油脂，不可以用塗抹腳。如果用了，犯突吉羅罪（Dukkata，一種輕罪）。』 佛陀在舍婆提（Shravasti，城市名）。波斯匿王（Prasenajit，國王名）到祇洹（Jetavana，精舍名）想聽法，那天是布薩（Uposatha，齋戒日）說戒的日子，眾比丘說：『大王！您出去！我們想做法事。』國王說：『我想聽法事。』眾比丘說：『佛陀沒有允許我們在沒有受大戒的人面前說戒法事。』這位國王一定要聽，眾比丘不知道該怎麼辦？這件事稟告了佛陀。佛陀說：『從今天起，允許在波斯匿王等各位國王面前說戒。大臣兵吏遣離開去，這時波斯匿王得到內心清凈。』 有一個人有很多土地，佈施給眾比丘，眾比丘不接受。把這件事稟告佛陀，佛陀說：『從今天起，允許眾僧受用，作為園林、別房、房舍、經行處受用。』 五位比丘穿著五件三肘長的衣服，進入村落乞食，這些衣服拖在地上，腳踩到泥土污垢，風吹日曬。
【English Translation】 English version: If a lamp is placed on the ground, its light is not very bright. Mallika (Mallika, a name) wanted to offer a lamp-tree, and the bhikkhus said, 'The Buddha has not allowed us to accept lamp-trees.' The bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said, 'From today onwards, you are allowed to accept lamp-trees.' The Buddha was in Rajagriha (Rajagriha, city name). The six group bhikkhus, using unclean grease, smeared their feet with the grease of lions, tigers, leopards, jackals, and bears, and went to the stables of elephants, horses, cattle, sheep, and donkeys. These animals, smelling the odor of the grease, all dragged their halters and ran away in fright. People asked, 'Why are the animals running away in fright?' The six group bhikkhus said, 'I have great majestic spiritual power, that is why they are running away in fright.' The laypeople angrily scolded and cursed, 'The Shramana Shakya sons claim: 'Good, virtuous, and moral.' Like hunters, they smear their feet with the grease of evil beasts, causing the animals to be frightened and run away, and yet they say: 'I have great spiritual power and majesty.'' The bhikkhus who were content with little and knew satisfaction, upon hearing this matter, were displeased, and they reported this matter to the Buddha. The Buddha said, 'From today onwards, the grease of various evil beasts should not be used to smear the feet. If it is used, it is an offense of Dukkata (Dukkata, a minor offense).' The Buddha was in Shravasti (Shravasti, city name). King Prasenajit (Prasenajit, king's name) went to Jetavana (Jetavana, monastery name) wanting to listen to the Dharma. That day was the Uposatha (Uposatha, day of fasting and observance) day for reciting the precepts, and the bhikkhus said, 'Great King! Please leave! We want to perform the Dharma ceremony.' The king said, 'I want to listen to the Dharma ceremony.' The bhikkhus said, 'The Buddha has not allowed us to recite the precepts in front of those who have not received the full precepts.' The king insisted on listening, and the bhikkhus did not know what to do. This matter was reported to the Buddha. The Buddha said, 'From today onwards, you are allowed to recite the precepts in front of kings such as King Prasenajit. The ministers and soldiers should be sent away, and at that time, King Prasenajit will attain a pure mind.' There was a person who had a lot of land and donated it to the bhikkhus, but the bhikkhus did not accept it. This matter was reported to the Buddha, and the Buddha said, 'From today onwards, the Sangha is allowed to use it, using it as gardens, separate rooms, dwellings, and places for walking meditation.' Five bhikkhus wearing five three-cubit-long robes entered a village to beg for food. These robes dragged on the ground, their feet stepped on dirt and grime, and they were exposed to wind and sun.
，佛言：「從今日聽諸比丘受泥洹僧，著入聚落，泥洹僧長四肘廣二肘。」
阿羅毗國諸比丘，日日檐石土墼㼾磚泥土，治佛塔精舍，衣不凈垢污行乞食。諸居士瞋呵罵：「沙門釋子自言：『善好有德。』諸外道婆羅門尚著凈衣來乞食，是釋子今著作垢衣來乞食，如作胡麻油人、如土作人。」諸比丘以是事白佛，佛言：「從今日若作時，聽著內小泥洹僧。」
佛在迦毗羅衛國。諸貴釋子出家，戲笑露胸行乞食。婆羅門言：「諸釋子自言：『善好有德。』今戲笑露胸乞食，使眾人見。」以是事白佛，佛言：「從今日聽著僧祇枝用覆胸入聚落乞食。」
諸比丘早起，入聚落乞食，得食著一面，待時當食。是時大風雨，塵土入缽食中。諸比丘心悔言：「是食更受，日時到，求凈人不可得。」諸比丘不得凈人，日時欲過，是事白佛。佛言：「從今日聽五塵不受應食：米塵、谷塵、水塵、衣塵、風塵，是為五塵。」
憍薩羅國諸比丘，得甘蔗作分，諸上座得多無齒，中座下座及沙彌得少，齒利啖即盡。眼看上座欲更得，以是事白佛，佛言：「從今日飲食時，應等分。」
憍薩羅國眾多比丘夏安居，諸居士等見眾多比丘，便欲次第請食。若自減食分佈施比丘，或半月食、或一月食。諸比丘受食竟，
【現代漢語翻譯】 現代漢語譯本：佛說：『從今天起，允許各位比丘接受泥洹僧（一種小型的貼身內衣），穿著進入村落。泥洹僧的尺寸是長四肘，寬二肘。』
阿羅毗國的比丘們，每天搬運石頭、土塊、土坯、磚頭和泥土，修繕佛塔和精舍，衣服髒污不堪，然後去乞食。一些居士嗔怒呵斥道：『這些沙門釋子自稱「善良美好，有德行」。那些外道婆羅門尚且穿著乾淨的衣服來乞食，這些釋子現在卻穿著骯髒的衣服來乞食，就像榨胡麻油的人、做泥土活的人一樣。』比丘們將此事稟告佛陀，佛說：『從今天起，如果需要勞作時，允許穿著內小泥洹僧。』
佛陀在迦毗羅衛國。一些貴族釋迦族的子弟出家后，嬉笑打鬧，袒胸露背地去乞食。婆羅門們說：『這些釋迦族的子弟自稱「善良美好，有德行」。現在卻嬉笑打鬧，袒胸露背地乞食，讓眾人看見。』比丘們將此事稟告佛陀，佛說：『從今天起，允許穿著僧祇枝（一種覆肩衣）遮蓋胸部，進入村落乞食。』
一些比丘清早起來，進入村落乞食，得到食物後放在一邊，等待時辰到了再吃。這時，颳起大風下起大雨，塵土進入缽中，污染了食物。比丘們心中後悔，說道：『這些食物需要重新接受供養，但時辰將到，又找不到乾淨的人。』比丘們找不到乾淨的人，眼看時辰就要過了，便將此事稟告佛陀。佛說：『從今天起，允許不受五塵污染而食用：米塵、谷塵、水塵、衣塵、風塵，這便是五塵。』
憍薩羅國的比丘們，得到甘蔗作為分配的食物，年長的上座比丘因為沒有牙齒，分到很多也吃不了，而年輕的中座、下座比丘以及沙彌分到很少，牙齒好，很快就吃完了。他們眼巴巴地看著上座比丘，想要再分一些。比丘們將此事稟告佛陀，佛說：『從今天起，分配飲食時，應該平均分配。』
憍薩羅國眾多比丘一起進行夏季安居，一些居士們看到這麼多比丘，便想依次邀請他們來供養齋飯。他們或者自己減少食物來供養比丘，或者供養半個月的食物，或者供養一個月的食物。比丘們接受供養完畢后，
【English Translation】 English version: The Buddha said, 'From today onwards, I allow all Bhikkhus (monks) to receive the Nivan-samgha (a small undergarment), and wear it when entering villages. The Nivan-samgha should be four cubits long and two cubits wide.'
The Bhikkhus in the country of Alavi, day after day, carried stones, clods of earth, unbaked bricks, baked bricks, and mud to repair the stupas (Buddhist shrines) and monasteries. Their clothes became dirty and soiled, and then they went begging for food. Some laypeople angrily scolded them, saying, 'These Shramana Shakya-putras (ascetics, followers of Shakyamuni) claim to be 'good and virtuous.' Even those non-Buddhist Brahmanas (priests) wear clean clothes when they come begging for food. But these Shakya-putras now wear dirty clothes when they come begging for food, just like those who press sesame oil or those who work with earth.' The Bhikkhus reported this matter to the Buddha. The Buddha said, 'From today onwards, if there is work to be done, I allow you to wear the inner small Nivan-samgha.'
The Buddha was in Kapilavastu (an ancient city). Some noble Shakya (clan) sons, after becoming monks, joked and laughed, exposing their chests while going begging for food. The Brahmanas said, 'These Shakya sons claim to be 'good and virtuous.' But now they joke and laugh, exposing their chests while begging for food, for everyone to see.' The Bhikkhus reported this matter to the Buddha. The Buddha said, 'From today onwards, I allow you to wear the Samghati (outer robe) to cover your chest when entering villages to beg for food.'
Some Bhikkhus got up early and entered villages to beg for food. After obtaining food, they placed it aside, waiting for the proper time to eat. At that time, there was a strong wind and rain, and dust entered the bowls, contaminating the food. The Bhikkhus regretted it in their hearts, saying, 'This food needs to be re-offered, but the time is approaching, and we cannot find a clean person.' The Bhikkhus could not find a clean person, and the time was about to pass, so they reported this matter to the Buddha. The Buddha said, 'From today onwards, I allow you to eat without rejecting the five dusts: rice dust, grain dust, water dust, clothing dust, and wind dust. These are the five dusts.'
The Bhikkhus in the country of Kosala (an ancient kingdom) received sugarcane as their share of food. The senior Bhikkhus, because they had no teeth, received a lot but could not eat it. The middle-ranking, lower-ranking Bhikkhus, and Shramaneras (novice monks) received little, but because they had good teeth, they quickly finished it. They looked longingly at the senior Bhikkhus, wanting to get more. The Bhikkhus reported this matter to the Buddha. The Buddha said, 'From today onwards, when distributing food, it should be distributed equally.'
Many Bhikkhus in the country of Kosala were observing the summer retreat (Varshavas). Some laypeople, seeing so many Bhikkhus, wanted to invite them to offer alms in turn. They either reduced their own food to offer to the Bhikkhus, or offered food for half a month, or offered food for a month. After the Bhikkhus had received the offerings,
自恣已夏后月，分衣物分食分竟，各各自出去。余比丘憍薩羅遊行，欲至舍婆提到住處，非時大雨墮。諸比丘問：「是中有檀越能與食不？」有比丘言：「無。」問：「有僧食不？」答：「本有僧食，夏后月安居竟，分衣物分食分已各自去。」諸比丘少欲知足，聞是事心不喜，呵責諸比丘言：「何以名比丘，僧食物，夏安居竟各自分去？」諸比丘種種因緣呵竟，以是事白佛。佛言：「從今日僧食不應分。若分得突吉羅罪。從今日聽樹下安居時，若有好樹讓上座，如樹下露地亦如是。有事應羯磨十四人。」
佛在婆伽國。國中有貴人子名滿提，請佛及僧明日于舍食，佛及僧默然受請。滿提知佛受請，為佛作禮繞三匝還歸，是夜辦種種飲食布坐處，遣使白佛：「食具已辦，唯佛知時。」佛與比丘僧前後圍繞俱入滿提舍，佛在僧中敷座處坐。滿提子弟不信佛法僧，皆是婆羅門。邊國人下食時，不疾與、少與、不一心與，與時觸比丘手。比丘語言：「高舉手莫觸我手。」子弟言：「我非白癩、非旃陀羅，汝等何以惡我？」諸比丘不知當云何？是事白佛，佛言：「若不輕與得受。若輕故觸手不應受。」
憍薩羅國一住處，一比丘死。是死比丘，以衣缽物寄比丘尼精舍。諸比丘言：「我等應分。」比丘尼言：「我等應
【現代漢語翻譯】 現代漢語譯本 自恣日（Pavarana，指雨季安居結束后的儀式）后的月份，分發衣物和食物完畢后，大家各自離開。一些憍薩羅（Kosala，古印度十六雄國之一）的比丘想要去舍婆提（Sravasti，古印度城市，佛陀常駐地之一）的住所，但遇到了非時大雨。比丘們問道：『這裡有施主可以供養食物嗎？』有比丘回答：『沒有。』又問：『有僧眾的食物嗎？』回答說：『本來有僧眾的食物，但雨季安居結束后，分發衣物和食物后就各自離開了。』這些少欲知足的比丘聽到這件事後心中不悅，呵責那些比丘說：『憑什麼叫比丘，僧眾的食物，雨季安居結束后就各自瓜分了？』比丘們用各種理由呵責完畢，將這件事稟告了佛陀。佛陀說：『從今天起，僧眾的食物不應該分發。如果分發了，就犯了突吉羅罪（Dukkata，一種輕微的罪過）。從今天起，允許在樹下安居時，如果有好樹，要讓給上座（長老），如同樹下露地一樣。有事需要羯磨（Karma，佛教中的一種儀式），需要十四個人。』
佛陀在婆伽國（Bhagga，古印度的一個小國）。國中有一位貴族子弟名叫滿提（Mandi），邀請佛陀和僧眾明日到他家吃飯，佛陀和僧眾默然接受了邀請。滿提知道佛陀接受了邀請，為佛陀行禮，繞佛三圈后回家，當晚準備了各種飲食，佈置了座位，派使者稟告佛陀：『食物已經準備好了，請佛陀知時。』佛陀與比丘僧眾前後圍繞著一起進入滿提的住所，佛陀在僧眾中鋪設的座位上坐下。滿提的子弟不信佛法僧，都是婆羅門。邊地的人在佈施食物時，不快速地給，給的很少，不用心給，給的時候觸碰到比丘的手。比丘說：『抬高手，不要觸碰我的手。』子弟們說：『我不是白癩（白癜風患者）、不是旃陀羅（Chandala，印度種姓制度中的賤民），你們為什麼要厭惡我？』比丘們不知道該怎麼辦。這件事稟告了佛陀，佛陀說：『如果不輕慢地給，可以接受。如果輕慢地故意觸碰手，不應該接受。』
憍薩羅國的一個住處，一位比丘去世了。這位去世的比丘，將衣缽等物品寄存在比丘尼精舍。比丘們說：『我們應該分發這些物品。』比丘尼說：『我們應該...
【English Translation】 English version After the Pavarana (end of the rainy season retreat) month, after the distribution of robes and food is completed, everyone departs separately. Some Bhikkhus (monks) of Kosala (an ancient Indian kingdom) wanted to go to Sravasti (an ancient Indian city, one of the Buddha's main residences) to their dwelling, but there was untimely heavy rain. The Bhikkhus asked: 'Is there a donor here who can provide food?' One Bhikkhu replied: 'No.' They asked: 'Is there food for the Sangha (monastic community)?' The answer was: 'Originally there was food for the Sangha, but after the rainy season retreat ended, after the distribution of robes and food, everyone left separately.' These Bhikkhus, content with little and knowing sufficiency, were displeased upon hearing this and rebuked those Bhikkhus, saying: 'Why are you called Bhikkhus? The Sangha's food, after the rainy season retreat ends, is divided up separately?' The Bhikkhus rebuked them with various reasons and then reported this matter to the Buddha. The Buddha said: 'From today onwards, the Sangha's food should not be distributed. If it is distributed, it is an offense of Dukkata (a minor offense). From today onwards, when dwelling under a tree, if there is a good tree, it should be given to the most senior (elder), just like an open space under a tree. If there is a matter requiring Karma (a Buddhist ritual), it requires fourteen people.'
The Buddha was in Bhagga (an ancient Indian small state). In that country, there was a nobleman's son named Mandi, who invited the Buddha and the Sangha to his house for a meal the next day. The Buddha and the Sangha silently accepted the invitation. Mandi, knowing that the Buddha had accepted the invitation, paid homage to the Buddha, circumambulated him three times, and returned home. That night, he prepared various foods and arranged seating, and sent a messenger to inform the Buddha: 'The food is ready, may the Buddha know the time.' The Buddha, surrounded by the Bhikkhu Sangha, entered Mandi's house, and the Buddha sat on the seat prepared in the midst of the Sangha. Mandi's sons and younger brothers did not believe in the Buddha, Dharma (teachings), and Sangha, and were all Brahmins. When the people from the border regions offered food, they did not give it quickly, gave little, and did not give it wholeheartedly, and touched the Bhikkhus' hands when giving. The Bhikkhus said: 'Raise your hand, do not touch my hand.' The sons and younger brothers said: 'I am not a white leper (someone with vitiligo), nor a Chandala (an untouchable in the Indian caste system), why do you despise me?' The Bhikkhus did not know what to do. This matter was reported to the Buddha, and the Buddha said: 'If it is not given disrespectfully, it can be accepted. If it is given disrespectfully and intentionally touching the hand, it should not be accepted.'
In a dwelling in Kosala, a Bhikkhu died. This deceased Bhikkhu had entrusted his robes and bowl to a Bhikkhuni (nun) monastery. The Bhikkhus said: 'We should distribute these items.' The Bhikkhunis said: 'We should...'
分。」比丘不知云何？以是事白佛。佛言：「若比丘死前，寄比丘尼衣缽物，現前比丘僧應分。」
憍薩羅國一住處，比丘尼死。是死比丘尼，以衣缽物寄比丘精舍。諸比丘尼言：「我等應分。」比丘言：「我等應分。」比丘尼不知云何？以是事白佛。佛言：「若比丘尼死前，寄比丘衣缽物，現前比丘尼僧應分。」
佛在舍婆提。釋子跋難陀死，衣缽直三十萬兩金。憍薩羅國王波斯匿言：「是人無兒子故，是物應屬我。」佛遣使語波斯匿王言：「大王！王賜城邑聚落人稟，頗少多與跋難陀稟分不？」王言：「不與。」佛言：「誰力故令得生活，是應分。僧力故，今應取。」王聞好教便止。諸剎利輩言：「是比丘與我同姓同生，同是剎利種，是衣缽物應屬我等。」佛遣使語剎帝利言：「汝等作國事、大事、官事，頗問跋難陀不？」答：「不問。」「跋難陀不在時，汝作官事，頗待跋難陀不？」答言：「不待。」佛言：「跋難陀共僧羯磨，跋難陀不在時僧不羯磨，是衣缽物應屬僧。」諸剎利聞是好教便止。諸親族中表內外皆言：「是跋難陀是我伯叔、父舅、外甥、兄子，是衣缽物應屬我等。」佛遣使語言：「汝等嫁女、娶婦、會同、取與錢財，頗待跋難陀與分不？」答言：「不。」佛言：「諸與跋難陀衣食分
【現代漢語翻譯】 現代漢語譯本： 『分。』比丘（bhiksu，男性出家人）不知道該怎麼辦，就把這件事告訴了佛陀（Buddha）。佛陀說：『如果比丘在死前，把衣缽（civara-patra，出家人的生活必需品）寄存在比丘尼（bhiksuni，女性出家人）那裡，那麼在場的比丘僧團（sangha，僧侶團體）應該分配這些物品。』 在憍薩羅國（Kosala）的一個住處，一位比丘尼去世了。這位去世的比丘尼，把衣缽寄存在比丘精舍（vihara，寺廟）里。眾比丘尼說：『我們應該分配這些物品。』比丘們說：『我們應該分配這些物品。』比丘尼不知道該怎麼辦，就把這件事告訴了佛陀。佛陀說：『如果比丘尼在死前，把衣缽寄存在比丘那裡，那麼在場的比丘尼僧團應該分配這些物品。』 佛陀在舍婆提（Sravasti）。釋迦族（Sakya）的跋難陀（Bhallika）去世了，他的衣缽價值三十萬兩黃金。憍薩羅國的國王波斯匿（Pasenadi）說：『這個人沒有兒子，所以這些物品應該屬於我。』佛陀派使者告訴波斯匿王說：『大王！您賜予城邑聚落的人民俸祿，難道會分給跋難陀一份嗎？』國王說：『不給他。』佛陀說：『是誰的力量讓他得以生活，就應該分給誰。是僧團的力量，所以現在應該歸僧團所有。』國王聽了佛陀的教誨就停止了。各位剎帝利（Ksatriya，貴族）說：『這位比丘與我們同姓同生，同是剎帝利種姓，他的衣缽應該屬於我們。』佛陀派使者告訴剎帝利們說：『你們處理國家大事、重要事務、官府事務，會詢問跋難陀嗎？』回答說：『不問。』『跋難陀不在的時候，你們處理官府事務，會等待跋難陀嗎？』回答說：『不等待。』佛陀說：『跋難陀參與僧團的羯磨（karma，儀式），跋難陀不在的時候僧團不舉行羯磨，所以他的衣缽應該屬於僧團。』各位剎帝利聽了佛陀的教誨就停止了。各位親族，包括內外親戚都說：『這位跋難陀是我的伯父叔父、父親舅舅、外甥、侄子，他的衣缽應該屬於我們。』佛陀派使者告訴他們說：『你們嫁女兒、娶媳婦、聚會、拿取錢財，會等待跋難陀分一份嗎？』回答說：『不。』佛陀說：『各位給跋難陀衣食的份額』
【English Translation】 English version: 'Divide.' The bhikshus (monks) did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'If a bhikshu, before his death, entrusts his civara-patra (robe and bowl, essential items for a renunciant) to a bhikshuni (nun), then the present bhikshu sangha (monastic community) should divide these items.' In a certain dwelling in Kosala, a bhikshuni died. This deceased bhikshuni had entrusted her robe and bowl to a bhikshu vihara (monastery). The bhikshunis said, 'We should divide these items.' The bhikshus said, 'We should divide these items.' The bhikshunis did not know what to do, so they reported this matter to the Buddha. The Buddha said, 'If a bhikshuni, before her death, entrusts her robe and bowl to a bhikshu, then the present bhikshuni sangha should divide these items.' The Buddha was in Sravasti. Bhallika of the Sakya clan died, and his robe and bowl were worth 300,000 gold coins. King Pasenadi of Kosala said, 'This person has no son, so these items should belong to me.' The Buddha sent a messenger to tell King Pasenadi, 'Great King! When you grant stipends to the people of cities and villages, do you give a portion to Bhallika?' The king said, 'I do not.' The Buddha said, 'Whose power allows him to live, that is who should receive a share. It is the power of the sangha, so now it should be taken by the sangha.' The king, hearing the Buddha's good teaching, stopped. The Kshatriyas (warrior caste) said, 'This bhikshu is of the same lineage and birth as us, of the same Kshatriya caste, so his robe and bowl should belong to us.' The Buddha sent a messenger to tell the Kshatriyas, 'When you conduct state affairs, important matters, and official business, do you ask Bhallika?' They answered, 'We do not.' 'When Bhallika is not present, do you wait for Bhallika when you conduct official business?' They answered, 'We do not wait.' The Buddha said, 'Bhallika participates in the sangha's karma (rituals), and when Bhallika is not present, the sangha does not perform karma, so his robe and bowl should belong to the sangha.' The Kshatriyas, hearing this good teaching, stopped. All the relatives, both internal and external, said, 'This Bhallika is my uncle, father, uncle, nephew, brother's son, so his robe and bowl should belong to us.' The Buddha sent a messenger to tell them, 'When you marry off daughters, take wives, gather together, take and give money, do you wait for Bhallika to share a portion?' They answered, 'No.' The Buddha said, 'The portions of food and clothing given to Bhallika'
者，應得是衣分。跋難陀僧與食故，是衣缽物應屬僧。」諸親族聞是好教便止。跋難陀衣缽物寄在余處，是跋難陀于余處死，寄物處諸比丘言：「是衣缽物我等應分。」死處諸比丘言：「是衣缽物我等應分。」以是事白佛。佛言：「是諸衣缽物，在界內現前僧應分。」跋難陀衣缽物，處處出息與人，應異處死，異處人負其債，死後負債處諸比丘言：「是物我等應分。」死處諸比丘言：「是物我等應分。」佛言：「負債處界內，彼比丘應分。」跋難陀衣缽物，保任出息余處死，余處出息，余處保任。死處諸比丘言：「是衣缽物應屬我等。」出息處諸比丘言：「是衣缽物應屬我等。」保任處諸比丘言：「是衣缽物應屬我等。」佛言：「保任處界內現前僧應分。」跋難陀衣缽出息質物，跋難陀異處死，質物覆在異處，取錢人亦在異處。死處諸比丘言：「是財物應屬我等。」質物處諸比丘言：「是財物應屬我等。」取錢處諸比丘言：「是財物應屬我等。」佛言：「質物處界內現前比丘應分。」跋難陀衣缽財物，與他作券出息，跋難陀異處死，取錢者在異處，作券人亦在異處。死處諸比丘言：「是物應屬我等。」取錢處諸比丘言：「是物應屬我等。」有手執券處諸比丘言：「是物應屬我等。」諸比丘不知當云何？以是事白佛。佛
【現代漢語翻譯】 現代漢語譯本： 『這些，應該分給僧衣。跋難陀(Bā Nán Tuó) [尊者名]的僧衣食物，應當歸屬於僧眾。』 所有的親族聽了這些好的教誨便停止了爭執。跋難陀(Bā Nán Tuó) [尊者名]的衣缽寄存在其他地方，跋難陀(Bā Nán Tuó) [尊者名]在其他地方去世，寄存物品地方的比丘說：『這些衣缽財物我們應當分。』去世地方的比丘說：『這些衣缽財物我們應當分。』因為這件事稟告佛陀。佛陀說：『這些衣缽財物，在戒律範圍內的現前僧眾應當分。』跋難陀(Bā Nán Tuó) [尊者名]的衣缽財物，到處放貸生息給人，在其他地方去世，其他地方的人欠他的債，去世后欠債地方的比丘說：『這些財物我們應當分。』去世地方的比丘說：『這些財物我們應當分。』佛陀說：『欠債地方在戒律範圍內的比丘應當分。』跋難陀(Bā Nán Tuó) [尊者名]的衣缽財物，擔保放貸生息，在其他地方去世，放貸生息的地方在其他地方，擔保的地方也在其他地方。去世地方的比丘說：『這些衣缽財物應當屬於我們。』放貸生息地方的比丘說：『這些衣缽財物應當屬於我們。』擔保地方的比丘說：『這些衣缽財物應當屬於我們。』佛陀說：『擔保地方在戒律範圍內的現前僧眾應當分。』跋難陀(Bā Nán Tuó) [尊者名]的衣缽財物，放貸抵押物品，跋難陀(Bā Nán Tuó) [尊者名]在其他地方去世，抵押物品又在其他地方，取錢的人也在其他地方。去世地方的比丘說：『這些財物應當屬於我們。』抵押物品地方的比丘說：『這些財物應當屬於我們。』取錢地方的比丘說：『這些財物應當屬於我們。』佛陀說：『抵押物品地方在戒律範圍內的現前比丘應當分。』跋難陀(Bā Nán Tuó) [尊者名]的衣缽財物，與他人立字據放貸生息，跋難陀(Bā Nán Tuó) [尊者名]在其他地方去世，取錢的人在其他地方，立字據的人也在其他地方。去世地方的比丘說：『這些財物應當屬於我們。』取錢地方的比丘說：『這些財物應當屬於我們。』有手持字據地方的比丘說：『這些財物應當屬於我們。』比丘們不知道應當怎麼辦？因為這件事稟告佛陀。
【English Translation】 English version: 'These should be distributed as robes. The robes and food of Bā Nán Tuó [name of a venerable monk] should belong to the Sangha.' All the relatives, hearing this good teaching, stopped arguing. Bā Nán Tuó's [name of a venerable monk] robes and bowl were stored in another place, and Bā Nán Tuó [name of a venerable monk] died in another place. The monks at the place where the items were stored said, 'We should divide these robes and bowl.' The monks at the place of death said, 'We should divide these robes and bowl.' They reported this matter to the Buddha. The Buddha said, 'These robes and bowl, within the boundary, should be divided by the present Sangha.' Bā Nán Tuó's [name of a venerable monk] robes and bowl were lent out with interest everywhere, and he died in another place. People in another place owed him debts. After his death, the monks at the place of debt said, 'We should divide these items.' The monks at the place of death said, 'We should divide these items.' The Buddha said, 'The monks within the boundary at the place of debt should divide them.' Bā Nán Tuó's [name of a venerable monk] robes and bowl were guaranteed for lending with interest, and he died in another place. The place of lending with interest was in another place, and the place of guarantee was also in another place. The monks at the place of death said, 'These robes and bowl should belong to us.' The monks at the place of lending with interest said, 'These robes and bowl should belong to us.' The monks at the place of guarantee said, 'These robes and bowl should belong to us.' The Buddha said, 'The present Sangha within the boundary at the place of guarantee should divide them.' Bā Nán Tuó's [name of a venerable monk] robes and bowl were lent out with a pledge. Bā Nán Tuó [name of a venerable monk] died in another place, and the pledged item was in another place, and the person who took the money was also in another place. The monks at the place of death said, 'These items should belong to us.' The monks at the place of the pledged item said, 'These items should belong to us.' The monks at the place of the person who took the money said, 'These items should belong to us.' The Buddha said, 'The present monks within the boundary at the place of the pledged item should divide them.' Bā Nán Tuó's [name of a venerable monk] robes and bowl were used to lend money with a written agreement. Bā Nán Tuó [name of a venerable monk] died in another place, the person who took the money was in another place, and the person who made the agreement was also in another place. The monks at the place of death said, 'These items should belong to us.' The monks at the place of the person who took the money said, 'These items should belong to us.' The monks at the place where the written agreement was held said, 'These items should belong to us.' The monks did not know what to do. They reported this matter to the Buddha.
言：「有手執券處界內現前比丘應分。若手執券、若質物，是二無異。」
佛在舍婆提。牟羅破求那比丘死，是衣缽物，本寄長老阿難。牟羅破求那在異處死，長老阿難在異處，所寄衣缽物在異處。死處諸比丘言：「是衣缽物應屬我等。」長老阿難所住處諸比丘言：「是衣缽物應屬我等。」寄衣缽物處諸比丘言：「是衣缽物應屬我等。」諸比丘不知當云何？以是事白佛。佛言：「阿難所在處界內現前比丘應分。」
十誦律卷第六十一
【現代漢語翻譯】 現代漢語譯本：他說：『在持有字據的地點，現前的比丘們應該分得（遺產）。無論是持有字據，還是抵押品，這兩者沒有區別。』
佛陀在舍婆提（Śrāvastī）城。牟羅破求那（Mūlāpakkhunna）比丘去世，他的衣缽等遺物原本寄存在長老阿難（Ānanda）處。牟羅破求那在別處去世，長老阿難在別處，所寄存的衣缽遺物也在別處。去世地點的比丘們說：『這些衣缽遺物應該屬於我們。』長老阿難所住地點的比丘們說：『這些衣缽遺物應該屬於我們。』寄存衣缽遺物地點的比丘們說：『這些衣缽遺物應該屬於我們。』眾比丘們不知道該怎麼辦，於是將此事稟告佛陀。佛陀說：『阿難所在之處，界限內的現前比丘們應該分得（遺產）。』
出自《十誦律》卷第六十一
【English Translation】 English version: He said: 'The present bhikkhus within the boundary of the place where the document is held should receive a share. There is no difference between holding a document and having a pledge.'
The Buddha was in Śrāvastī (舍婆提). The bhikkhu Mūlāpakkhunna (牟羅破求那) died, and his robes and bowl, etc., were originally entrusted to the elder Ānanda (阿難). Mūlāpakkhunna died in a different place, the elder Ānanda was in a different place, and the entrusted robes and bowl were in a different place. The bhikkhus at the place of death said: 'These robes and bowl should belong to us.' The bhikkhus at the place where the elder Ānanda resided said: 'These robes and bowl should belong to us.' The bhikkhus at the place where the robes and bowl were entrusted said: 'These robes and bowl should belong to us.' The bhikkhus did not know what to do, so they reported this matter to the Buddha. The Buddha said: 'The present bhikkhus within the boundary of the place where Ānanda is located should receive a share.'
From the Vinaya-daśa-bhāṇavāra (十誦律), Scroll Sixty-one.