T23n1436_十誦比丘波羅提木叉戒本

大正藏第 23 冊 No. 1436 十誦比丘波羅提木叉戒本

No. 1436

十誦比丘波羅提木叉戒本

姚秦三藏鳩摩羅什譯

「大德僧聽！冬時一月過少一夜，余有一夜三月在。老死至近，佛法欲滅。諸大德！為得道故，一心勤精進。所以者何？諸佛一心勤精進故，得阿耨多羅三藐三菩提，何況余善道法！」「未受具戒者已出。」「僧今和合，先作何事？」(一人應言：「布薩說戒。」)「諸大德！不來諸比丘，說欲及清凈。」

「合十指爪掌，　　供養釋師子； 　我今欲說戒，　　僧當一心聽！ 　乃至小罪中，　　心應大怖畏； 　有罪一心悔，　　后更莫復犯。 　心馬馳惡道，　　放逸難禁制； 　佛說切戒行，　　亦如利轡勒。 　佛口說教誡，　　善者能信受； 　是人馬調順，　　能破煩惱軍。 　若不受教敕，　　亦不愛樂戒； 　是人馬不調，　　沒在煩惱軍。 　若人守護戒，　　如牦牛愛尾； 　繫心不放逸，　　亦如猴著鎖。 　日夜常精進，　　求實智慧故； 　是人佛法中，　　能得清凈命。」

「大德僧聽！今十五日布薩說波羅提木叉。若僧時到僧忍聽，僧一心作布薩說波羅提木叉，白如是。」

「諸大德！今共作布薩

【現代漢語翻譯】 現代漢語譯本 《十誦比丘波羅提木叉戒本》

姚秦三藏鳩摩羅什譯

『諸位大德僧眾請聽！冬天已經過去一個月，還剩下只有一夜的三月。老死非常逼近，佛法將要衰滅。各位大德！爲了證得道果，應當一心勤奮精進。為什麼呢？因為諸佛一心勤奮精進的緣故，才證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），更何況其他的善道之法呢！』『未受具足戒的人已經離開。』『現在僧團和合，首先應當做什麼事？』（一人應答：『舉行布薩（Posadha，又作「齋戒」）並宣說戒律。』）『各位大德！沒有前來的比丘，應當陳述他們的欲求和清凈。』

『合起十指，掌心相對，供養釋迦牟尼佛；我現在想要宣說戒律，僧眾應當一心諦聽！乃至對於微小的罪過，心中也應當生起極大的怖畏；如果犯了罪，應當一心懺悔，以後更不要再犯。心如野馬奔馳于惡道，放縱難以禁止；佛所說的種種戒行，就像鋒利的韁繩。佛口所說的教誡，善良的人能夠信受；這樣的人就像調順的馬，能夠摧破煩惱大軍。如果不接受教敕，也不喜愛戒律；這樣的人就像不調順的馬，沉沒在煩惱大軍中。如果有人守護戒律，就像牦牛愛惜自己的尾巴；繫縛自己的心念不放逸，就像猴子被鎖鏈束縛。日夜常常精進，爲了尋求真實的智慧；這樣的人在佛法中，能夠得到清凈的生命。』

『諸位大德僧眾請聽！今天是十五日，舉行布薩並宣說波羅提木叉（Pratimoksha，別解脫戒）。如果僧團認為時機已到，請允許僧團一心舉行布薩並宣說波羅提木叉，稟白如上。』

『各位大德！現在共同舉行布薩。

【English Translation】 English version The Pratimoksha (戒本) for Bhikshus (比丘) in the Ten Recitations (十誦)

Translated by Kumarajiva (鳩摩羅什) of the Yao Qin (姚秦) Dynasty

『Venerable Sangha (僧) listen! One month of winter has passed, leaving only one night of the three months remaining. Old age and death are approaching closely, and the Buddha's Dharma (佛法) is about to decline. Venerable ones! For the sake of attaining the Path (道), diligently strive with one mind. Why is that? Because all Buddhas (佛) attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) through diligent striving with one mind, how much more so for other virtuous practices!』 『Those who have not received the full precepts (具戒) have already left.』 『Now that the Sangha is assembled in harmony, what should be done first?』 (One person should respond: 『Hold the Posadha (布薩, fortnightly ceremony) and recite the precepts.』) 『Venerable ones! Those Bhikshus who have not come should declare their desires and purity.』

『Joining the ten fingertips, palms together, offering to Shakyamuni Buddha (釋師子); I now wish to recite the precepts, the Sangha should listen attentively with one mind! Even for the smallest offenses, one should have great fear in one's heart; if one has committed an offense, one should repent with one mind, and never repeat it again. The mind is like a wild horse galloping on evil paths, and is difficult to restrain when unrestrained; the various precepts spoken by the Buddha are like sharp reins. The teachings spoken by the Buddha's mouth, the virtuous are able to believe and accept; such a person is like a well-trained horse, able to destroy the army of afflictions. If one does not accept teachings, nor love the precepts; such a person is like an untrained horse, submerged in the army of afflictions. If one guards the precepts, like a yak cherishing its tail; restraining one's mind without negligence, like a monkey bound by chains. Constantly striving day and night, seeking true wisdom; such a person in the Buddha's Dharma, is able to obtain a pure life.』

『Venerable Sangha listen! Today is the fifteenth day, holding the Posadha and reciting the Pratimoksha (波羅提木叉, code of monastic discipline). If the Sangha deems the time is right, please allow the Sangha to hold the Posadha and recite the Pratimoksha with one mind, reporting as such.』

『Venerable ones! Now, let us together hold the Posadha.

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說波羅提木叉，僧一心善聽，有罪者發露，無罪者默然。默然故，當知諸大德清凈。如一一比丘問答，是比丘眾中三唱亦如是。若有比丘如是比丘眾中第三唱，憶有罪不發露，得故妄語罪。諸大德！故妄語罪，佛說遮道法。比丘於此中欲求清凈，憶有罪應發露，發露則安隱，不發露罪益深。」「諸大德！已說波羅提木叉序，今問諸大德是中清凈不？」第二、第三亦如是問：「是中清凈不？」

「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是四波羅夷法，半月半月波羅提木叉中說。

「若比丘，共諸比丘入戒法中，不還戒、戒羸不出，行淫法乃至共畜生，是比丘得波羅夷罪，不應共事。

「若比丘，若聚落中、若空地，不與取，名盜物。如不與物取故，若王、若王等，若捉、若殺、若縛、若擯，若輸金罪，若如是言：『咄！汝小兒！汝癡！汝賊！』如是相，比丘不與物取，是比丘得波羅夷罪，不應共事。

「若比丘，若人、若似人，故自手奪命，若自持刀與、若教人持與，若教死、若贊死，若如是語：『咄！人用惡活為？死勝生。』隨彼心樂死、種種因緣教死贊死，是人因是事死，是比丘得波羅夷罪，不應共事。

「若比丘，空無所有，不知不見過人法聖利滿足，

【現代漢語翻譯】 現代漢語譯本：現在宣說《波羅提木叉》（Pratimoksha，戒律），僧團應一心諦聽。有罪的比丘應當坦白，無罪的比丘保持沉默。因為沉默，應當知道各位大德是清凈的。像一個一個比丘問答一樣，在比丘僧團中三次唱誦也是這樣。如果有比丘在這樣的比丘僧團中第三次唱誦時，記得自己有罪而不坦白，就犯了故意妄語罪。各位大德！佛陀說過，故意妄語罪是遮蔽解脫道的法。比丘在此中想要尋求清凈，記得有罪就應當坦白，坦白就能得到安穩，不坦白罪過就會更加深重。」「各位大德！已經宣說了《波羅提木叉》的序言，現在問各位大德，這裡面清凈嗎？」第二次、第三次也這樣問：「這裡面清凈嗎？」 「各位大德！這裡面清凈，因為沉默，這件事就這樣確定了。」 「各位大德！這是四條《波羅夷法》（Parajika，斷頭罪），每半個月在《波羅提木叉》中宣說。 「如果比丘，與各位比丘一同進入戒律之中，不捨棄戒律、戒行衰弱也不退出，行淫慾之事乃至與畜生行淫，這位比丘就犯了《波羅夷罪》，不應再與他共事。 「如果比丘，在村落中或者空曠之地，不經允許拿取財物，這叫做盜取。因為不經允許拿取財物，如果國王或者與國王地位相等的人，捉拿、殺害、捆綁、驅逐，或者判處罰金，或者這樣說：『呸！你這小兒！你這愚癡之人！你這盜賊！』像這樣的情況，比丘不經允許拿取財物，這位比丘就犯了《波羅夷罪》，不應再與他共事。 「如果比丘，無論是人還是像人一樣的眾生，故意親手結束其生命，或者親自遞刀給他人，或者教唆他人遞刀，或者教唆他人去死，或者讚歎死亡，或者這樣說：『唉！人活著有什麼用？死亡勝過生存。』隨順那人喜歡死亡的心意，用種種因緣教唆死亡、讚歎死亡，這個人因為這件事而死，這位比丘就犯了《波羅夷罪》，不應再與他共事。 「如果比丘，實際上空無所有，既沒有證知也沒有見到超凡的聖法功德，

【English Translation】 English version: Now I will recite the Pratimoksha (the code of monastic discipline), may the Sangha (community) listen attentively with one mind. Those who have transgressions should confess them; those who are without transgression should remain silent. Because of your silence, know that the venerable ones are pure. Just as questions and answers are made to individual Bhikkhus (monks), so it is done with three recitations in the assembly of Bhikkhus. If any Bhikkhu, after the third recitation in such an assembly of Bhikkhus, remembers having a transgression but does not confess it, he commits the offense of intentional lying. Venerable ones! The Buddha has said that the offense of intentional lying is a Dharma (teaching) that obstructs the path [to liberation]. A Bhikkhu who desires purity in this matter should confess any transgression he remembers. Confession brings peace; non-confession deepens the offense.' 'Venerable ones! The prologue to the Pratimoksha has been recited. Now I ask the venerable ones, are you pure in this matter?' The second and third times, it is asked in the same way: 'Are you pure in this matter?' 'Venerable ones! You are pure in this matter. Because of your silence, this matter is thus confirmed.' 'Venerable ones! These are the four Parajika (defeats) rules, which are recited in the Pratimoksha every half-month. 'If a Bhikkhu, having entered the precepts with other Bhikkhus, does not renounce the precepts, does not leave even with weakened precepts, engages in sexual acts even with animals, that Bhikkhu has committed a Parajika offense and should not be associated with. 'If a Bhikkhu, in a village or in an empty place, takes what is not given, which is called stealing. Because of taking what is not given, if the king or someone equal to the king, seizes, kills, binds, banishes, or imposes a fine, or says such things as: 'Bah! You little child! You fool! You thief!' In such cases, if a Bhikkhu takes what is not given, that Bhikkhu has committed a Parajika offense and should not be associated with. 'If a Bhikkhu, whether it be a human or a being resembling a human, intentionally takes the life with his own hand, or gives a knife to another, or instructs another to give a knife, or encourages death, or praises death, or says such things as: 'Alas! What is the use of living a miserable life? Death is better than life.' Following that person's desire for death, through various means encouraging death and praising death, and that person dies because of this, that Bhikkhu has committed a Parajika offense and should not be associated with. 'If a Bhikkhu, being actually empty and without any attainment, neither knowing nor seeing the superior human qualities and the satisfaction of sacred benefits,

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若知、若見作是語：『我如是知、如是見。』是比丘后時若問、若不問，為出罪求清凈故，作是言：『我不知言知、不見言見。』空誑妄語，是比丘得波羅夷罪，不應共事；除增上慢。

「諸大德！已說四波羅夷法，若比丘犯一一法，是比丘不得共住，不得共事，如前後亦如是，是比丘得波羅夷罪，不應共事。」「今問諸大德是中清凈不？」第二、第三亦如是問：「是中清凈不？」「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是十三僧伽婆尸沙法，半月半月波羅提木叉中說。

「若比丘，故出精，是比丘僧伽婆尸沙；除夢中。

「若比丘，淫亂變心，與女人身共合，若捉手、若捉臂、若捉髮、若捉一一身份，若上若下摩，著細滑，僧伽婆尸沙。

「若比丘，淫亂變心，淫慾粗惡不善語，呼女人如年少男女相，僧伽婆尸沙。

「若比丘，淫亂變心，于女人前贊自供養己身語：『姊妹！如我等比丘，持戒、斷淫慾、行善法。姊妹！淫慾法供養，是第一供養。』僧伽婆尸沙。

「若比丘，行媒法，持男意至女邊、持女意至男邊，若為婦事、若私通事，乃至一交會時，僧伽婆尸沙。

「若比丘，無主為身自乞欲作房應量作，是房量：長十二佛磔手、內廣七磔

【現代漢語翻譯】 現代漢語譯本： 若有人知道或見到某些事情，卻說：『我就是這樣知道的，就是這樣見到的。』這個比丘之後，無論被問或不被問，爲了擺脫罪責、尋求清凈，卻說：『我不知道卻說知道，沒見到卻說見到。』這就是虛假的謊言，這個比丘犯了波羅夷罪（Pārājika，斷頭罪），不應該再一起共事；除非是增上慢（adhimāna，未證言證）。 諸位大德！以上已經說了四條波羅夷法，如果比丘觸犯了其中任何一條，這個比丘就不能再一起居住，不能再一起共事，無論之前還是之後都是一樣，這個比丘犯了波羅夷罪，不應該再一起共事。現在問諸位大德，這裡面是否清凈？』第二次、第三次也這樣問：『這裡面是否清凈？』諸位大德！這裡面是清凈的，因為大家默然不語，這件事就這樣確定了。 諸位大德！以下是十三條僧伽婆尸沙法（Saṃghādisesa，僧殘罪），每半個月在波羅提木叉（Prātimokṣa，戒經）中宣說。 如果比丘，故意遺精，這個比丘犯僧伽婆尸沙罪；除非是在夢中。 如果比丘，心生，與女人身體接觸，無論是拉手、拉胳膊、拉頭髮、還是觸控身體的各個部位，無論是上面還是下面，進行愛撫，犯僧伽婆尸沙罪。 如果比丘，心生，說出關於淫慾的粗俗、惡劣、不善的言語，像對待年輕男女一樣稱呼女人，犯僧伽婆尸沙罪。 如果比丘，心生**，在女人面前讚美自己供養自身的話語：『姐妹！像我們這樣的比丘，持戒、斷除淫慾、修行善法。姐妹！對淫慾法的供養，是第一等的供養。』犯僧伽婆尸沙罪。 如果比丘，做媒人的事情，把男人的意思帶到女人那裡，把女人的意思帶到男人那裡，無論是爲了娶妻的事情，還是私通的事情，乃至一次性交合，犯僧伽婆尸沙罪。 如果比丘，沒有施主為自己乞求，想要自己建造房屋，應該按照規定的尺寸建造，這個房屋的尺寸是：長度為十二佛磔手（佛的拃），內部寬度為七磔

【English Translation】 English version: If someone knows or sees something and says: 'I know thus, I see thus,' and later, whether asked or not, in order to be absolved of guilt and seek purity, says: 'I said I knew when I did not know, I said I saw when I did not see,' this is a false lie. This bhikkhu (monk) commits a Pārājika (defeat) offense and should not be associated with; except in the case of adhimāna (exaggerated conceit). Venerable ones! The four Pārājika rules have been stated. If a bhikkhu commits any one of these rules, that bhikkhu cannot live together, cannot associate together, whether before or after. That bhikkhu commits a Pārājika offense and should not be associated with. Now I ask the venerable ones, are you pure in this matter?' The second and third time, he asks in the same way: 'Are you pure in this matter?' Venerable ones! You are pure in this matter, because you are silent. Thus, this matter is settled. Venerable ones! These are the thirteen Saṃghādisesa (formal meeting) rules, recited in the Prātimokṣa (monastic rules) every half month. If a bhikkhu intentionally emits semen, that bhikkhu commits a Saṃghādisesa offense; except in a dream. If a bhikkhu, with ed mind, engages in physical contact with a woman, whether by holding her hand, holding her arm, holding her hair, or touching any part of her body, whether above or below, with ing touch, it is a Saṃghādisesa offense. If a bhikkhu, with ed mind, speaks lewd, crude, and unwholesome words related to sexual desire, addressing a woman as if she were a young man or woman, it is a Saṃghādisesa offense. If a bhikkhu, with ed mind, praises himself before a woman, speaking of the merits of his own practice: 'Sister! Bhikkhus like us observe the precepts, abandon sexual desire, and practice the good Dhamma. Sister! Offering to the practice of sexual abstinence is the highest offering.' It is a Saṃghādisesa offense. If a bhikkhu acts as a matchmaker, carrying a man's intentions to a woman or a woman's intentions to a man, whether for marriage or for illicit affairs, even for a single act of intercourse, it is a Saṃghādisesa offense. If a bhikkhu, without a patron to request on his behalf, desires to build a dwelling for himself, it should be built according to the prescribed measurements: twelve Buddha-spans in length and seven spans in interior width.

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手，是比丘應將諸比丘，示作房處無難處、非妨處。諸比丘應示作房處無難處、非妨處。若比丘難處妨處自乞作房，無主為身，亦不將諸比丘示作房處，亦過量，僧伽婆尸沙。

「若比丘，有主自為欲作大房，是比丘應將諸比丘示作房處無難處、非妨處。諸比丘應示作房處無難處、非妨處。若難處、妨處有主為身作大房，亦不將諸比丘示作房處，僧伽婆尸沙。

「若比丘，瞋瞋故，不喜清凈無罪比丘，以無根波羅夷法謗，欲破彼比丘凈行。是比丘后時，若撿校、若不撿校，知是事無根。無根故，是比丘住瞋法，語諸比丘言：『我瞋故如是語。』僧伽婆尸沙。

「若比丘，瞋瞋故不喜，異分異分事中取片、若似片法，非波羅夷比丘以波羅夷法謗，欲破彼比丘凈行。是比丘后時，若撿校、若不撿校，知是異分異分事中取片、若似片法。是比丘住瞋法，語諸比丘言：『我瞋故如是語。』僧伽婆尸沙。

「若比丘，為破和合僧故勤方便，若受破緣事故共諍。諸比丘應諫是比丘：『大德！莫為破和合僧故勤方便，亦莫受破緣事故共諍。大德！當與僧同事。何以故？僧和合歡喜不諍，一心一學如水乳合安樂行。大德！舍是破僧因緣事。』諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事

【現代漢語翻譯】 現代漢語譯本 『手』，如果比丘應該引導其他比丘，指示他們適合建造房屋且沒有困難或妨礙的地方。比丘們應該指示適合建造房屋且沒有困難或妨礙的地方。如果比丘在有困難或妨礙的地方，爲了自己請求建造房屋，且沒有施主支援，也不引導其他比丘指示適合建造房屋的地方，而且建造的規模過大，這構成僧伽婆尸沙（Sanghavasesa，僧殘，需要僧團才能懺悔的罪）。 『如果比丘，有施主支援，想要為自己建造大型房屋，這位比丘應該引導其他比丘，指示他們適合建造房屋且沒有困難或妨礙的地方。比丘們應該指示適合建造房屋且沒有困難或妨礙的地方。如果在有困難或妨礙的地方，有施主支援為自己建造大型房屋，也不引導其他比丘指示適合建造房屋的地方，這構成僧伽婆尸沙（Sanghavasesa）。』 『如果比丘，因為憤怒和憎恨，不喜歡清凈且無罪的比丘，就用沒有根據的波羅夷法（Parajika，斷頭罪，逐出僧團的罪）來誹謗，想要破壞那位比丘的清凈修行。這位比丘之後，無論經過檢查還是沒有經過檢查，知道這件事是沒有根據的。因為沒有根據，這位比丘仍然懷著憤怒，告訴其他比丘說：『我因為憤怒才這樣說。』這構成僧伽婆尸沙（Sanghavasesa）。』 『如果比丘，因為憤怒和憎恨而不喜歡，在一些細微或相似的事情上斷章取義，用波羅夷法（Parajika）來誹謗並非犯波羅夷罪的比丘，想要破壞那位比丘的清凈修行。這位比丘之後，無論經過檢查還是沒有經過檢查，知道這些是斷章取義的細微或相似的事情。這位比丘仍然懷著憤怒，告訴其他比丘說：『我因為憤怒才這樣說。』這構成僧伽婆尸沙（Sanghavasesa）。』 『如果比丘，爲了破壞僧團的和合而勤加努力，或者因為導致分裂的原因而爭吵。比丘們應該勸誡這位比丘：『大德！不要爲了破壞僧團的和合而勤加努力，也不要因為導致分裂的原因而爭吵。大德！應當與僧團同心同德。為什麼呢？僧團和合歡喜，沒有爭吵，一心一意，如同水和乳融合在一起，能夠安樂修行。大德！放棄這些導致僧團分裂的事情。』當比丘們這樣勸誡時，如果他堅持不放棄，比丘們應該進行第二次、第三次勸誡，勸他放棄這些事情。

【English Translation】 English version 『Hand,』 if a bhikkhu should guide other bhikkhus, showing them a place suitable for building a dwelling that is without difficulty or obstruction. The bhikkhus should show a place suitable for building a dwelling that is without difficulty or obstruction. If a bhikkhu, in a place of difficulty or obstruction, requests the building of a dwelling for himself, without a patron to support him, and does not guide other bhikkhus to show a suitable place for building, and also exceeds the proper measure, it is a Sanghavasesa (Sanghavasesa, a formal meeting of the Sangha is required to absolve the transgression). 『If a bhikkhu, with a patron to support him, wishes to build a large dwelling for himself, that bhikkhu should guide other bhikkhus, showing them a place suitable for building that is without difficulty or obstruction. The bhikkhus should show a place suitable for building that is without difficulty or obstruction. If in a place of difficulty or obstruction, with a patron to support him, he builds a large dwelling for himself, and does not guide other bhikkhus to show a suitable place for building, it is a Sanghavasesa (Sanghavasesa).』 『If a bhikkhu, out of anger and hatred, dislikes a bhikkhu who is pure and without fault, and accuses him of a baseless Parajika (Parajika, defeat, expulsion from the Sangha) offense, wishing to destroy that bhikkhu』s pure conduct. This bhikkhu later, whether after investigation or without investigation, knows that the matter is baseless. Because it is baseless, this bhikkhu remains in a state of anger, and says to the other bhikkhus: 『I spoke thus out of anger.』 It is a Sanghavasesa (Sanghavasesa).』 『If a bhikkhu, out of anger and hatred, dislikes another, and takes a fragment or something similar from a different matter, and accuses a bhikkhu who has not committed a Parajika (Parajika) offense of a Parajika offense, wishing to destroy that bhikkhu』s pure conduct. This bhikkhu later, whether after investigation or without investigation, knows that these are fragments or similar things taken from different matters. This bhikkhu remains in a state of anger, and says to the other bhikkhus: 『I spoke thus out of anger.』 It is a Sanghavasesa (Sanghavasesa).』 『If a bhikkhu, striving to break up the united Sangha, diligently makes efforts, or engages in disputes over matters that cause division. The bhikkhus should admonish this bhikkhu: 『Venerable sir! Do not diligently make efforts to break up the united Sangha, and do not engage in disputes over matters that cause division. Venerable sir! You should be in accord with the Sangha. Why is that? When the Sangha is united and joyful, without disputes, of one mind and one learning, like water and milk mixed together, it is able to practice in peace. Venerable sir! Abandon these matters that cause division in the Sangha.』 When the bhikkhus admonish him in this way, if he persists in this matter and does not abandon it, the bhikkhus should admonish him a second and third time, urging him to abandon this matter.

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好，若不捨者，僧伽婆尸沙。

「是為破和合僧故勤方便，是比丘有餘比丘，親厚同意別異語，若一、若二、若眾多，是同意比丘語諸比丘：『大德！是事中莫諫是比丘。何以故？是法語比丘、善語比丘，是比丘說法不說非法、說善不說不善，是比丘知說非不知說。是比丘所說，皆是我等心所欲，是比丘欲忍可事，我等亦欲忍可。』諸比丘應如是諫是同意比丘：『大德莫作是語：「是法語比丘、善語比丘，是比丘說法不說非法、說善不說不善，是比丘知說非不知說，是比丘所說，皆是我等心所欲，是比丘欲忍可事，我等亦欲忍可。」大德！莫樂助破僧事，當樂助和合僧。何以故？僧和合歡喜不諍，一心一學如水乳合安樂行。諸大德！當舍破僧同意別異語。』是同意比丘，諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事好，若不捨，僧伽婆尸沙。

「若比丘，依止城、若聚落住，是諸比丘行惡行、污他家，皆見聞知。諸比丘應如是諫是諸比丘：『大德！汝等行惡行、污他家，皆見聞知。諸大德！汝等出去，不應是中住。』是比丘語諸比丘言：『諸大德！諸比丘隨愛、瞋、怖、癡。何以故？有如是同罪比丘，有驅者、有不驅者。』諸比丘應語是比丘：『諸大德！莫作是語：「諸比丘隨愛、

【現代漢語翻譯】 現代漢語譯本： 若不捨棄（破僧行為），則犯僧伽婆尸沙（僧殘罪）。 『爲了破壞僧團的和合，（此比丘）勤加方便。此比丘有其他比丘，親近友善，意見相同，言語不同。若有一位、兩位或眾多（意見相同的）比丘，這些意見相同的比丘對其他比丘說：『諸位大德！對於這件事，不要勸諫那位比丘。為什麼呢？那位比丘是說法語的比丘、善於言辭的比丘，那位比丘說法不說非法、說善不說不善，那位比丘知道該說什麼，不是不知道該說什麼。那位比丘所說的，都是我們心中想要的，那位比丘想要認可的事情，我們也想要認可。』諸比丘應當這樣勸諫這些意見相同的比丘：『諸位大德，不要說這樣的話：「那位比丘是說法語的比丘、善於言辭的比丘，那位比丘說法不說非法、說善不說不善，那位比丘知道該說什麼，不是不知道該說什麼，那位比丘所說的，都是我們心中想要的，那位比丘想要認可的事情，我們也想要認可。」諸位大德！不要樂於幫助破壞僧團的事情，應當樂於幫助僧團的和合。為什麼呢？僧團和合，歡喜而不爭論，一心一德，如同水乳交融，安樂而行。諸位大德！應當捨棄破壞僧團的相同意見和不同言語。』這些意見相同的比丘，諸比丘這樣勸諫時，如果堅持這些事情不捨棄，諸比丘應當第二次、第三次勸諫。捨棄這些事情就好，如果不捨棄，則犯僧伽婆尸沙（僧殘罪）。』 『若有比丘，依靠城鎮或村落居住，這些比丘行為惡劣、玷污他人家庭，（其他比丘）都見聞知曉。諸比丘應當這樣勸諫這些比丘：『諸位大德！你們行為惡劣、玷污他人家庭，（我們）都見聞知曉。諸位大德！你們出去吧，不應該在這裡居住。』這些比丘對其他比丘說：『諸位大德！諸比丘隨從愛、嗔、怖、癡。為什麼呢？有像這樣同樣有罪的比丘，有被驅逐的，也有不被驅逐的。』諸比丘應當對這些比丘說：『諸位大德！不要說這樣的話：「諸比丘隨從愛、 嗔、怖、癡。」』是諸比丘，諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事好，若不捨，僧伽婆尸沙。

【English Translation】 English version: If he does not relinquish it, it is a Saṅghādisesa (requiring a formal meeting of the Sangha for absolution). 『Because of diligently employing means to break up the Sangha, if a bhikkhu has other bhikkhus who are intimate, agreeable, of different speech; whether one, two, or many; if these agreeable bhikkhus say to the other bhikkhus: 「Venerables, do not dissuade this bhikkhu in this matter. Why is that? This bhikkhu speaks the Dhamma, this bhikkhu speaks well, this bhikkhu speaks Dhamma and does not speak non-Dhamma, speaks well and does not speak not-well, this bhikkhu knows what to say and does not not-know what to say. Whatever this bhikkhu says, is all that our hearts desire, whatever this bhikkhu wishes to approve of, we also wish to approve of.」 The bhikkhus should dissuade these agreeable bhikkhus thus: 「Venerables, do not speak thus: 『This bhikkhu speaks the Dhamma, this bhikkhu speaks well, this bhikkhu speaks Dhamma and does not speak non-Dhamma, speaks well and does not speak not-well, this bhikkhu knows what to say and does not not-know what to say, whatever this bhikkhu says, is all that our hearts desire, whatever this bhikkhu wishes to approve of, we also wish to approve of.』 Venerables, do not delight in assisting in breaking up the Sangha, you should delight in assisting in the harmony of the Sangha. Why is that? In a Sangha that is harmonious, rejoicing, without dispute, of one mind, one learning, like milk and water mixed, there is pleasant abiding. Venerables, you should relinquish this agreeing in breaking up the Sangha, this different speech.」 When the bhikkhus thus dissuade these agreeable bhikkhus, if they persist in this matter and do not relinquish it, the bhikkhus should dissuade them a second and third time. It is good if they relinquish this matter, if they do not relinquish it, it is a Saṅghādisesa. 『If a bhikkhu, dwelling dependent on a town or village, and these bhikkhus conduct themselves badly, defiling other families, and this is seen, heard, and known. The bhikkhus should dissuade these bhikkhus thus: 「Venerables, you conduct yourselves badly, defiling other families, and this is seen, heard, and known. Venerables, you should go away, you should not dwell here.」 If these bhikkhus say to the other bhikkhus: 「Venerables, the bhikkhus follow love, hatred, fear, and delusion. Why is that? There are bhikkhus with similar offenses, some are expelled, and some are not expelled.」 The bhikkhus should say to these bhikkhus: 「Venerables, do not speak thus: 『The bhikkhus follow love, hatred, fear, and delusion.』」 When the bhikkhus thus dissuade these bhikkhus, if they persist in this matter and do not relinquish it, the bhikkhus should dissuade them a second and third time. It is good if they relinquish this matter, if they do not relinquish it, it is a Saṅghādisesa.

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瞋、怖、癡，有如是同罪比丘，有驅者有不驅者。」何以故？諸比丘不隨愛、瞋、怖、癡。諸大德！汝等行惡行、污他家，皆見聞知。諸大德舍是愛、瞋、怖、癡語。汝等出去，不應是中住。』是同意比丘，諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事好，若不捨，僧伽婆尸沙。

「有一比丘惡性難共語，諸比丘應如法如善說所犯波羅提木叉中事。自身作不可共語，如是言：『諸大德！汝等莫語我若好、若丑，我亦不語諸大德若好若丑，諸大德不須諫我。』諸比丘應諫彼比丘：『大德！諸比丘如法如善說所犯波羅提木叉中事，汝莫自身作不可共語，汝身當作可共語。大德當爲諸比丘說如法如善，諸比丘亦當為大德說如法如善。何以故？諸如來眾得如是增長，所謂共說、共諫、共罪中出故。大德！舍是自身作不可共語業。』諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事好，若不捨，僧伽婆尸沙。

「諸大德！已說十三僧伽婆尸沙法，九初犯罪、四乃至三諫諸罪中，若比丘犯一一罪，知故覆藏，隨幾時應強令行波利婆沙。行波利婆沙已，是比丘應僧中六日六夜行摩那埵。行摩那埵已，次到阿浮訶那。如法作已，諸比丘心喜，二十比丘僧中應出罪。若少一人不滿二十

【現代漢語翻譯】 現代漢語譯本： 『憤怒（Chen）、恐懼（Bu）、愚癡（Chi），有如此同樣罪過的比丘，有的被驅逐，有的沒有被驅逐。』為什麼呢？因為比丘們不順從愛（Ai）、憤怒（Chen）、恐懼（Bu）、愚癡（Chi）。諸位大德！你們所做的惡行、玷污他人家庭的事情，大家都親眼所見、親耳所聞。諸位大德，捨棄這些愛（Ai）、憤怒（Chen）、恐懼（Bu）、愚癡（Chi）的言語吧。你們出去吧，不應該住在這裡。』如果其他比丘這樣勸誡這位同意的比丘時，如果他堅持不捨棄這些行為，比丘們應該第二次、第三次勸誡。捨棄這些行為是好的，如果不捨棄，就犯了僧伽婆尸沙罪（Sanghavasesa）。

『如果有一位比丘性情惡劣，難以交流，比丘們應該如法如理地指出他所犯的波羅提木叉（Patimokkha）中的錯誤。如果他自己表現出不願與人交流，並這樣說：『諸位大德！你們不要說我好或不好，我也不說諸位大德好或不好，諸位大德不需要勸誡我。』比丘們應該勸誡那位比丘：『大德！諸位比丘如法如理地指出你所犯的波羅提木叉（Patimokkha）中的錯誤，你不要自己表現出不願與人交流，你應該表現出願意與人交流。大德應該為諸位比丘說如法如理的話，諸位比丘也應該為大德說如法如理的話。為什麼呢？因為如來（Tathagata）的僧團就是這樣增長的，通過共同討論、共同勸誡、共同從罪過中解脫。大德！捨棄這種自己表現出不願與人交流的行為吧。』如果比丘們這樣勸誡時，如果他堅持不捨棄這些行為，比丘們應該第二次、第三次勸誡。捨棄這些行為是好的，如果不捨棄，就犯了僧伽婆尸沙罪（Sanghavasesa）。

『諸位大德！已經說了十三條僧伽婆尸沙法（Sanghavasesa），九條是初犯即犯，四條是經過三次勸誡后才犯的罪。如果比丘犯了其中任何一條罪，明知故犯並加以隱瞞，那麼根據隱瞞的時間長短，應該強制他進行波利婆沙（Parivasa）的修行。完成波利婆沙（Parivasa）的修行后，這位比丘應該在僧團中進行六天六夜的摩那埵（Manatta）修行。完成摩那埵（Manatta）修行后，接下來是阿浮訶那（Abbhana）。如法完成這些程式后，如果諸位比丘感到高興，那麼需要在二十位比丘的僧團中進行出罪儀式。如果少於一人，不足二十位。

【English Translation】 English version: 『Anger (Chen), fear (Bu), delusion (Chi), there are Bhikkhus (monks) with such similar offenses, some are expelled, and some are not.』 Why is that? Because the Bhikkhus (monks) do not follow attachment (Ai), anger (Chen), fear (Bu), and delusion (Chi). Venerable ones! Your evil deeds and defilement of other people's families are seen and heard by all. Venerable ones, abandon these words of attachment (Ai), anger (Chen), fear (Bu), and delusion (Chi). Go away, you should not stay here.』 When the other Bhikkhus (monks) admonish this agreeing Bhikkhu (monk) in this way, if he persists and does not abandon these behaviors, the Bhikkhus (monks) should admonish him a second and third time. It is good to abandon these behaviors, and if he does not abandon them, he commits a Sanghavasesa offense.

『If there is a Bhikkhu (monk) who is of bad character and difficult to communicate with, the Bhikkhus (monks) should lawfully and properly point out the errors he has committed in the Patimokkha (code of monastic discipline). If he himself shows unwillingness to communicate and says: 『Venerable ones! Do not say good or bad about me, and I will not say good or bad about you, Venerable ones do not need to admonish me.』 The Bhikkhus (monks) should admonish that Bhikkhu (monk): 『Venerable one! The Bhikkhus (monks) are lawfully and properly pointing out the errors you have committed in the Patimokkha (code of monastic discipline), you should not show unwillingness to communicate, you should show willingness to communicate. The Venerable one should speak lawfully and properly to the Bhikkhus (monks), and the Bhikkhus (monks) should also speak lawfully and properly to the Venerable one. Why is that? Because the Sangha (community) of the Tathagata (Buddha) grows in this way, through common discussion, common admonition, and common liberation from offenses. Venerable one! Abandon this behavior of showing unwillingness to communicate.』 If the Bhikkhus (monks) admonish him in this way, if he persists and does not abandon these behaviors, the Bhikkhus (monks) should admonish him a second and third time. It is good to abandon these behaviors, and if he does not abandon them, he commits a Sanghavasesa offense.

『Venerable ones! Thirteen Sanghavasesa rules have been stated, nine of which are committed upon the first offense, and four of which are committed after three admonitions. If a Bhikkhu (monk) commits any one of these offenses, knowingly and deliberately concealing it, then according to the length of time of concealment, he should be forced to undergo Parivasa penance. After completing the Parivasa penance, this Bhikkhu (monk) should undergo Manatta penance for six days and six nights in the Sangha (community). After completing the Manatta penance, the next step is Abbhana. After completing these procedures lawfully, if the Bhikkhus (monks) are pleased, then the ceremony of absolution should be performed in a Sangha (community) of twenty Bhikkhus (monks). If there is one less person, less than twenty.

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眾，欲出是比丘罪，是比丘罪不得出，諸比丘亦可訶，是法應爾。」「今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是二不定法，半月半月波羅提木叉中說。

「若比丘，共一女人，獨屏覆處可淫處坐。可信優婆夷，是比丘應三法中若一一法說：若波羅夷、若僧伽婆尸沙、若波夜提。若比丘自言：『我坐是處。』應三法中隨所說法治：若波羅夷、若僧伽婆尸沙、若波夜提，隨可信優婆夷所說，種種余法治是比丘。是初不定法。

「若比丘，共一女人，非屏覆處不可淫處坐，是比丘與女人，說粗惡淫慾語。可信優婆夷，二法中一一法說：若僧伽婆尸沙、若波夜提。若比丘自言：『我坐是處。』應二法中隨所說法治：若僧伽婆尸沙、若波夜提，隨可信優婆夷所說，種種余法治是比丘。是二不定法。」「諸大德！已說二不定法，今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是三十尼薩耆波夜提法，半月半月波羅提木叉中說。

「若比丘，三衣具足訖，迦絺那衣時，長衣乃至十日應畜。若過畜，尼薩耆波夜提。

「若比丘，三衣具足訖，迦絺那衣時

【現代漢語翻譯】 現代漢語譯本： 『各位！如果想指出這位比丘的罪過，這位比丘的罪過是無法消除的，各位比丘也可以責備他，這個處理方式應該是這樣。』『現在問各位大德，這裡是否清凈？』（第二次、第三次也這樣問。）『各位大德！這裡清凈，因為大家默然不語，這件事就這樣決定了。』

『各位大德！這是兩個不定法，在半月半月的波羅提木叉（Patimokkha，戒律）中宣說。

『如果比丘，與一個女人，獨自在隱蔽的可行淫處坐。可信的優婆夷（Upasika，女居士），應該說這位比丘犯了三種罪中的一種：波羅夷（Parajika，斷頭罪）、僧伽婆尸沙（Sanghavasesa，僧殘罪）、或波夜提（Payattika，單墮罪）。如果比丘自己說：『我坐在這個地方。』應該根據他所說的罪名來判處：波羅夷、僧伽婆尸沙、或波夜提，或者根據可信的優婆夷所說的其他罪名來判處這位比丘。這是第一個不定法。

『如果比丘，與一個女人，在非隱蔽的不可行淫處坐，這位比丘與女人說粗俗的淫慾之語。可信的優婆夷，應該說兩種罪中的一種：僧伽婆尸沙、或波夜提。如果比丘自己說：『我坐在這個地方。』應該根據他所說的罪名來判處：僧伽婆尸沙、或波夜提，或者根據可信的優婆夷所說的其他罪名來判處這位比丘。這是第二個不定法。』『各位大德！已經說了兩個不定法，現在問各位大德，這裡是否清凈？』（第二次、第三次也這樣問。）『各位大德！這裡清凈，因為大家默然不語，這件事就這樣決定了。』

『各位大德！這是三十個尼薩耆波夜提法（Nissaggiya Pacittiya，捨墮罪），在半月半月的波羅提木叉（Patimokkha，戒律）中宣說。

『如果比丘，三衣（tricivara）已經完備，在迦絺那衣時（Kathina，功德衣），長衣最多可以保留十天。如果超過這個期限，就犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮罪）。』

『如果比丘，三衣（tricivara）已經完備，在迦絺那衣時（Kathina，功德衣）

【English Translation】 English version: 『Venerables, if you wish to accuse this bhikkhu (monk) of an offense, this bhikkhu's offense cannot be dismissed. The bhikkhus can also rebuke him. This is how it should be done.』 『Now I ask the venerable ones, is this matter clear?』 (The second and third times are asked in the same way.) 『Venerables, this matter is clear because of your silence. Thus, this matter is concluded.』

『Venerables, these are the two undetermined rules, recited in the Patimokkha (code of monastic discipline) every half-month.

『If a bhikkhu (monk) sits with a woman alone in a secluded and suitable place for sexual intercourse, a trustworthy Upasika (female lay devotee) should accuse the bhikkhu of one of three offenses: Parajika (defeat), Sanghavasesa (formal meeting), or Payattika (expiation). If the bhikkhu says, 『I sat in this place,』 he should be punished according to the offense he admits: Parajika, Sanghavasesa, or Payattika, or according to other offenses the trustworthy Upasika accuses the bhikkhu of. This is the first undetermined rule.

『If a bhikkhu sits with a woman in a non-secluded and unsuitable place for sexual intercourse, and the bhikkhu speaks coarse and lustful words to the woman, a trustworthy Upasika should accuse him of one of two offenses: Sanghavasesa or Payattika. If the bhikkhu says, 『I sat in this place,』 he should be punished according to the offense he admits: Sanghavasesa or Payattika, or according to other offenses the trustworthy Upasika accuses the bhikkhu of. This is the second undetermined rule.』 『Venerables, the two undetermined rules have been recited. Now I ask the venerable ones, is this matter clear?』 (The second and third times are asked in the same way.) 『Venerables, this matter is clear because of your silence. Thus, this matter is concluded.』

『Venerables, these are the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and expiation) rules, recited in the Patimokkha (code of monastic discipline) every half-month.

『If a bhikkhu (monk) has completed his three robes (tricivara), during the Kathina (robe-cloth offering) season, he should keep an extra robe for no more than ten days. If he keeps it longer, it is a Nissaggiya Pacittiya (offense entailing forfeiture and expiation).』

『If a bhikkhu (monk) has completed his three robes (tricivara), during the Kathina (robe-cloth offering) season,

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，三衣中若離一一衣余處宿，尼薩耆波夜提；除僧羯磨。

「若比丘，三衣具足訖，迦絺那衣時，若得非時衣，是比丘若須衣得自手取物，應疾作比丘衣畜。若得足者好，若不足若知更有得處，若為滿故，是比丘是衣乃至一月應畜。若過一月畜，尼薩耆波夜提。

「若比丘，從非親里比丘尼邊取衣，尼薩耆波夜提；除貿易。

「若比丘，使非親里比丘尼浣故衣，若染若打，尼薩耆波夜提。

「若比丘，從非親里居士、若居士婦乞衣得者，尼薩耆波夜提；除因緣。因緣者，奪衣、失衣、燒衣、濡衣，是名因緣。

「若比丘，奪衣、失衣、燒衣、漂衣，從非親里居士、若居士婦乞衣。若非親里居士、若居士婦自恣多與衣，是比丘若欲取，乃至上下衣應受。若過受，尼薩耆波夜提。

「若比丘，非親里居士、若居士婦，為辦衣價念言：『我如是如是衣價，買如是如是衣，與某甲比丘。』是比丘先不自恣，為好衣故少作因緣，便到非親里居士、若居士婦所，作如是言：『汝等善哉！辦如是如是衣價，買如是如是衣與我，為好故。』若得是衣，尼薩耆波夜提。

「若比丘，非親里居士、若居士婦，各各辦衣價，念言：『我如是如是衣價，買如是如是衣，與某甲比丘。』是比丘先不自

【現代漢語翻譯】 現代漢語譯本 如果比丘在三衣（ticīvara）中，離開其中任何一件衣服過夜，除非有僧團的羯磨（saṃghakamma，僧團的正式決議），否則構成尼薩耆波夜提（nissaggiyapācittiya，一種需要捨棄並懺悔的罪）。

『如果比丘已經具備了全套三衣，並且在迦絺那衣時（kathina，雨季安居結束后的一個月），獲得了非時之衣（指非應時獲得的衣服），這位比丘如果需要衣服，可以用自己的手去取，並且應該儘快製作成比丘的衣服並持有。如果得到的衣服足夠就好，如果不足夠，並且知道還有其他可以獲得的地方，爲了補足，這位比丘對於這件衣服，最多可以持有一個月。如果超過一個月持有，構成尼薩耆波夜提。

『如果比丘從非親屬的比丘尼那裡接受衣服，構成尼薩耆波夜提；除非是貿易交換。』

『如果比丘讓非親屬的比丘尼洗舊衣服，或者染色，或者捶打，構成尼薩耆波夜提。』

『如果比丘從非親屬的居士（gahapati，在家信徒）或者居士婦那裡乞討得到衣服，構成尼薩耆波夜提；除非有因緣。因緣指的是，衣服被奪走、丟失、燒燬、浸濕，這些叫做因緣。』

『如果比丘的衣服被奪走、丟失、燒燬、漂走，從而從非親屬的居士或者居士婦那裡乞討衣服。如果非親屬的居士或者居士婦自願多給衣服，這位比丘如果想要接受，最多隻能接受上下衣（antarvāsa和uttarāsaṅga）。如果接受超過這個數量的衣服，構成尼薩耆波夜提。』

『如果非親屬的居士或者居士婦，爲了準備衣服的價格，心裡想：『我用這些這些衣服的價格，買這些這些衣服，給某甲比丘。』這位比丘事先沒有被邀請，爲了得到更好的衣服，稍微製造一些因緣，就到非親屬的居士或者居士婦那裡，這樣說：『你們真好！準備了這些這些衣服的價格，買這些這些衣服給我，爲了更好。』如果得到了這件衣服，構成尼薩耆波夜提。

『如果非親屬的居士或者居士婦，各自準備衣服的價格，心裡想：『我用這些這些衣服的價格，買這些這些衣服，給某甲比丘。』這位比丘事先沒有自

【English Translation】 English version If a bhikkhu, should he dwell apart from any one of the three robes (ticīvara) even for one night, unless with the agreement of the Sangha (saṃghakamma, a formal resolution of the monastic community), it is to be forfeited and confessed (nissaggiyapācittiya, an offense requiring forfeiture and confession).

『If a bhikkhu, having completed the full set of three robes, and it being the kathina (the period after the rains retreat), should he receive an untimely robe (a robe received out of season), that bhikkhu, if he needs a robe, may take the material with his own hand, and should quickly make it into a bhikkhu』s robe and keep it. If he gets enough, that is good; if it is not enough, and he knows there is another source, for the sake of completing it, that bhikkhu may keep that robe for up to one month. If he keeps it for longer than one month, it is to be forfeited and confessed.

『If a bhikkhu should receive a robe from a bhikkhuni who is not a relative, it is to be forfeited and confessed; except in exchange.』

『If a bhikkhu should have a bhikkhuni who is not a relative wash an old robe, or dye it, or beat it, it is to be forfeited and confessed.』

『If a bhikkhu should beg for and receive a robe from a householder (gahapati, a lay devotee) or a householder』s wife who is not a relative, it is to be forfeited and confessed; except for a reason. A reason is: the robe was taken away, lost, burned, or soaked; this is called a reason.』

『If a bhikkhu』s robe is taken away, lost, burned, or washed away, and he begs for a robe from a householder or a householder』s wife who is not a relative. If the householder or householder』s wife who is not a relative voluntarily gives more robes, that bhikkhu, if he wishes to accept, should accept only up to the lower and upper robes (antarvāsa and uttarāsaṅga). If he accepts more than this, it is to be forfeited and confessed.』

『If a householder or a householder』s wife who is not a relative prepares the price of a robe, thinking: 『With this price of a robe, I will buy such and such a robe, and give it to such and such a bhikkhu.』 That bhikkhu, not having been invited beforehand, creates a slight reason for the sake of a good robe, and goes to the householder or the householder』s wife who is not a relative, saying thus: 『It is good that you have prepared this price of a robe, buy such and such a robe for me, for the sake of it being good.』 If he obtains that robe, it is to be forfeited and confessed.

『If householders or householder』s wives who are not relatives each prepare the price of a robe, thinking: 『With this price of a robe, I will buy such and such a robe, and give it to such and such a bhikkhu.』 That bhikkhu, not having been invited before

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恣請，為好衣故少作因緣，便到非親里居士、若居士婦所，作如是言：『汝等善哉！辦如是如是衣價，買合作一衣與我，為好故。』若得是衣，尼薩耆波夜提。

「若比丘，若王、若王臣、若婆羅門、若居士，遣使送衣價。是使到是比丘所，語是比丘言：『大德知不？是衣價若王、若王臣、若婆羅門、若居士所送。大德受是衣價。』是比丘應語使如是言：『諸比丘法不應受衣價，我曹須衣時得清凈衣，應自手取物疾作衣畜。』使語比丘言：『大德！有執事人常能為諸比丘執事不？』須衣比丘應示使執事人、若守僧房人、若優婆塞，應語言：『是人等常能為諸比丘執事。』使向執事人所，語執事人言：『善哉執事！如是如是衣價，買作如是如是衣，與某甲比丘。是比丘須衣時至當來，當與衣。』使若自勸喻、若使人勸喻已，還到比丘所，到已白言：『大德所示執事人，我勸喻作已。大德！須衣時往取，當與大德衣。』須衣比丘應到執事所索衣，作是言：『我須衣！我須衣！』第二、第三亦如是索。若得衣者好；若不得，第四、第五、極至第六，在執事前默然立。若第四、第五、極至第六，在執事前立，得衣者好；若不得，為得衣故過是求，若得是衣，尼薩耆波夜提。若不得衣，隨衣價來處，若自去、若遣使，應如

【現代漢語翻譯】 現代漢語譯本：如果比丘爲了獲得好的衣服，稍微製造一些因緣，就到非親屬的在家信徒（居士）或居士的妻子那裡，這樣說：『你們真好！籌辦如此如此的衣服價錢，購買併合作一件衣服給我，爲了讓我得到好的衣服。』如果得到這樣的衣服，就觸犯了尼薩耆波夜提罪（需要捨棄並懺悔）。 如果比丘，無論是國王、國王的臣子、婆羅門、還是居士，派遣使者送來衣服的價錢。使者到達比丘那裡，對比丘說：『大德知道嗎？這些衣服的價錢是國王、國王的臣子、婆羅門、還是居士所送來的。大德請接受這些衣服的價錢。』這位比丘應該對使者這樣說：『比丘的戒律是不應該接受衣服價錢的，我們如果需要衣服的時候，可以得到清凈的布料，應該親手拿取材料，迅速製作並持有衣服。』使者對比丘說：『大德！有沒有執事人經常能夠為各位比丘處理事務呢？』需要衣服的比丘應該指示使者執事人，或者看守僧房的人，或者優婆塞（在家男信徒），應該這樣說：『這些人經常能夠為各位比丘處理事務。』使者去到執事人那裡，對執事人說：『善哉執事！如此如此的衣服價錢，購買並製作如此如此的衣服，給某甲比丘。這位比丘需要衣服的時候會來，到時候給他衣服。』使者或者自己勸說，或者派人勸說之後，回到比丘那裡，回來后稟告說：『大德所指示的執事人，我已經勸說過了。大德！需要衣服的時候去取，會給大德衣服的。』需要衣服的比丘應該到執事那裡索要衣服，這樣說：『我需要衣服！我需要衣服！』第二次、第三次也這樣索要。如果得到衣服就好；如果得不到，第四次、第五次、最多到第六次，在執事面前默默地站著。如果第四次、第五次、最多到第六次，在執事面前站著，得到衣服就好；如果得不到，爲了得到衣服而超過這個次數去請求，如果得到這樣的衣服，就觸犯了尼薩耆波夜提罪。如果得不到衣服，就應該隨著衣服價錢的來源，或者自己去、或者派遣使者，應該像…

【English Translation】 English version: If a Bhikkhu, for the sake of good clothing, creates a slight pretext and goes to a non-relative householder (Gahapati) or the wife of a householder, saying: 'You are good! Prepare such and such a price for clothing, buy and cooperate to make a garment for me, for the sake of good clothing.' If he obtains such a garment, it is a Nissaggiya Pācittiya (an offense requiring forfeiture and confession). If a Bhikkhu, whether a king, a minister of the king, a Brahmin, or a householder, sends a messenger with the price of clothing. The messenger arrives at the Bhikkhu and says to the Bhikkhu: 'Venerable Sir, do you know? This price of clothing is sent by the king, the minister of the king, the Brahmin, or the householder. Venerable Sir, please accept this price of clothing.' The Bhikkhu should say to the messenger: 'The rule for Bhikkhus is not to accept the price of clothing. When we need clothing, we can obtain clean cloth, and we should take the material with our own hands, quickly make and possess the garment.' The messenger says to the Bhikkhu: 'Venerable Sir! Is there a steward who can regularly handle affairs for the Bhikkhus?' The Bhikkhu who needs clothing should indicate to the messenger the steward, or the person guarding the monastery, or the Upāsaka (male lay devotee), and should say: 'These people can regularly handle affairs for the Bhikkhus.' The messenger goes to the steward and says to the steward: 'Good steward! Such and such a price for clothing, buy and make such and such a garment, for Bhikkhu so-and-so. When this Bhikkhu needs clothing, he will come, and then give him the garment.' The messenger, either persuading himself or sending someone to persuade, returns to the Bhikkhu, and after arriving, reports: 'The steward indicated by the Venerable Sir, I have persuaded. Venerable Sir! When you need clothing, go and take it, and they will give you the garment.' The Bhikkhu who needs clothing should go to the steward to ask for the garment, saying: 'I need clothing! I need clothing!' The second and third times he should ask in the same way. If he obtains the garment, that is good; if he does not obtain it, the fourth, fifth, and up to the sixth time, he should stand silently before the steward. If the fourth, fifth, and up to the sixth time, he stands before the steward, and obtains the garment, that is good; if he does not obtain it, and for the sake of obtaining the garment, he asks beyond this number, if he obtains such a garment, it is a Nissaggiya Pācittiya. If he does not obtain the garment, he should, following the source of the price of the clothing, either go himself or send a messenger, and should like...

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是言：『汝為某甲比丘送衣價，是比丘于汝衣價竟不得用，汝自知財莫使失，是事法爾。』

「若比丘，新憍奢耶作敷具，尼薩耆波夜提。

「若比丘，純黑羺羊毛作新敷具，尼薩耆波夜提。

「若比丘，欲作新敷具，應用二分純黑羺羊毛、第三分白、第四分下。若比丘不用二分純黑羺羊毛、第三分白、第四分下作新敷具，尼薩耆波夜提。

「若比丘，欲作新敷具，故敷具必應滿六年畜，若比丘六年內故敷具若舍、若不捨，更作新敷具，尼薩耆波夜提；除僧羯磨。

「若比丘，欲作新尼師壇，故尼師壇四邊各取一修伽陀磔手，為壞好色故。若比丘不取故尼師壇四邊各一修伽陀磔手壞色，為好故，尼薩耆波夜提。

「若比丘，行道中得羺羊毛欲受，是比丘應自手取，乃至三由旬。若無代過擔者，尼薩耆波夜提

「若比丘，使非親里比丘尼浣染擘羺羊毛，尼薩耆波夜提。

「若比丘，自手取金銀，若使人取、若教他取，尼薩耆波夜提。

「若比丘，以金銀買種種物，尼薩耆波夜提。

「若比丘，種種販賣，尼薩耆波夜提。

「若比丘，畜長缽得至十日，若過畜，尼薩耆波夜提。

「若比丘，所用缽不滿五綴，更乞新缽，為好故，尼薩耆波夜提

【現代漢語翻譯】 現代漢語譯本： 是這樣說的：『你為某甲比丘（bhikkhu，佛教僧侶）送衣物的錢，這位比丘最終沒有用到你的錢，你應該自己知道保管好財物，不要丟失，這是理所當然的。』 若比丘（bhikkhu，佛教僧侶）用新的憍奢耶（Koseyya，絲綢）製作敷具（坐具），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）用純黑色的羺羊毛（羊毛）製作新的敷具（坐具），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）想要製作新的敷具（坐具），應該使用二份純黑色的羺羊毛（羊毛）、三分白色羊毛、四分下等羊毛。若比丘（bhikkhu，佛教僧侶）不使用二份純黑色的羺羊毛（羊毛）、三分白色羊毛、四分下等羊毛製作新的敷具（坐具），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）想要製作新的敷具（坐具），舊的敷具必須滿六年才能更換。若比丘（bhikkhu，佛教僧侶）在六年內將舊的敷具捨棄或不捨棄，又製作新的敷具（坐具），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）；除非經過僧團羯磨（Saṅghakamma，僧團的正式決議）。 若比丘（bhikkhu，佛教僧侶）想要製作新的尼師壇（Nisidana，坐墊），必須從舊的尼師壇四邊各取一修伽陀磔手（Sugata-vidatthi，佛舵手掌的長度），爲了破壞其好的顏色。若比丘（bhikkhu，佛教僧侶）不從舊的尼師壇四邊各取一修伽陀磔手（Sugata-vidatthi，佛舵手掌的長度）來破壞顏色，爲了保持其美觀，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）在行路中得到羺羊毛（羊毛）想要接受，這位比丘（bhikkhu，佛教僧侶）應該親自拿取，最多可以拿三由旬（yojana，古印度長度單位）。如果沒有人可以代替搬運，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）使非親屬的比丘尼（bhikkhuni，佛教女僧侶）洗染、分割羺羊毛（羊毛），觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）親自拿取金銀，或者使人拿取，或者教唆他人拿取，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）用金銀購買各種物品，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）進行各種販賣，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）擁有的缽超過十天，如果超過期限，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 若比丘（bhikkhu，佛教僧侶）所用的缽不滿五個補綴，爲了美觀而乞求新的缽，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。

【English Translation】 English version: It is said: 'You sent the price of clothing for a certain bhikkhu (Buddhist monk), but that bhikkhu (Buddhist monk) ultimately did not use your money. You should know to protect your wealth and not lose it; this is the natural order.' If a bhikkhu (Buddhist monk) makes a sitting cloth from new Koseyya (silk), it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) makes a new sitting cloth from pure black sheep's wool, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) wants to make a new sitting cloth, he should use two parts pure black sheep's wool, one-third white wool, and one-fourth inferior wool. If a bhikkhu (Buddhist monk) does not use two parts pure black sheep's wool, one-third white wool, and one-fourth inferior wool to make a new sitting cloth, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) wants to make a new sitting cloth, the old sitting cloth must be kept for a full six years before being replaced. If a bhikkhu (Buddhist monk) discards or does not discard the old sitting cloth within six years and makes a new sitting cloth, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession); except by Saṅghakamma (formal act of the Sangha, the monastic community). If a bhikkhu (Buddhist monk) wants to make a new Nisidana (sitting mat), he must take one Sugata-vidatthi (a handspan of the Buddha) from each of the four sides of the old Nisidana (sitting mat) to spoil its good color. If a bhikkhu (Buddhist monk) does not take one Sugata-vidatthi (a handspan of the Buddha) from each of the four sides of the old Nisidana (sitting mat) to spoil its color, for the sake of keeping it beautiful, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) obtains sheep's wool while traveling and wants to accept it, that bhikkhu (Buddhist monk) should take it himself, up to three yojanas (an ancient Indian unit of distance). If there is no one to carry it for him, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) has a bhikkhuni (Buddhist nun) who is not a relative wash, dye, or divide sheep's wool, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) takes gold or silver himself, or has someone else take it, or instructs another to take it, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) buys various items with gold or silver, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) engages in various kinds of trade, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk) keeps a bowl for more than ten days, if he keeps it beyond the limit, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession). If a bhikkhu (Buddhist monk)'s bowl has fewer than five patches and he asks for a new bowl for the sake of beauty, it is a Nissaggiya Pacittiya (an offense requiring forfeiture and confession).

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。是比丘是缽應比丘眾中舍，是比丘眾中最下缽應與。應如是教：『汝比丘受是缽乃至破，是事法爾。』

「若比丘，自乞縷，使非親里織師織，尼薩耆波夜提。

「若比丘，非親里居士、若居士婦，使織師為比丘織作衣，是比丘先不自恣請，為好衣故，少作因緣，往到織師所語織師言：『汝知不？此衣為我作，汝好織令致廣，我或當與汝少物。』是比丘若自勸喻、若使人勸喻已，后時與少物，乃至一食、若一食具、若一食直，為得衣故。若得是衣，尼薩耆波夜提。

「若比丘，與他比丘衣，后瞋恚忿心不喜，若自奪、若使人奪，作是言：『汝比丘還我衣來，不與汝。』尼薩耆波夜提。是比丘應諸比丘前舍是衣。

「若比丘，十日未至自恣，得急施衣，是比丘若須衣，得自手取物，乃至衣時應畜。若過畜，尼薩耆波夜提。

「若比丘，夏三月過有閏，未滿八月。若阿蘭若比丘在阿蘭若處住，意有疑恐怖畏難，若是比丘欲三衣中若一一衣著舍內，若有因緣出界故離衣宿，極至六夜。若過宿，尼薩耆波夜提。

「若比丘，春殘一月，比丘應求雨浴衣，半月應畜。若比丘春殘一月內求雨浴衣，過半月畜，尼薩耆波夜提。

「若比丘，知檀越欲與僧物，自迴向己，尼薩耆波夜提。

【現代漢語翻譯】 現代漢語譯本：如果一位比丘應該將缽捨棄于比丘眾中，那麼這位比丘應該將最差的缽給予比丘眾中最下位的比丘。應該這樣教導他：『你，比丘，接受這個缽，直到它破損，這是理所當然的。』 如果一位比丘自己去乞求線，讓非親屬的織工來織布，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果一位比丘，讓非親屬的居士或居士婦，讓織工為比丘織布做衣服，這位比丘事先沒有自恣請求，爲了得到好的衣服，稍微製造一些因緣，前往織工那裡對織工說：『你知道嗎？這件衣服是為我做的，你好好織，讓它寬大一些，我或許會給你一些東西。』這位比丘如果自己勸說、或者讓人勸說之後，之後給予少量物品，哪怕是一份食物、或者一份食物的材料、或者一份食物的價值，爲了得到衣服的緣故。如果得到這件衣服，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果一位比丘，給予其他比丘衣服，之後因為嗔恚、忿怒、不高興，或者自己奪回、或者讓人奪回，說這樣的話：『你，比丘，還我衣服來，不給你了。』觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。這位比丘應該在眾比丘面前捨棄這件衣服。 如果一位比丘，在十日未到自恣日（Pavarana，解夏）時，得到緊急施捨的衣服，這位比丘如果需要衣服，可以用自己的手拿取物品，乃至到換衣服的時候才應該持有。如果超過時間持有，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果一位比丘，夏季三個月過去，有閏月，未滿八個月。如果阿蘭若（Aranna，遠離人煙的地方）比丘住在阿蘭若處，心中有疑慮、恐怖、畏懼困難，如果是比丘想要將三衣（Tricivara，僧伽梨、郁多羅僧、安陀會）中的一件衣服放在室內，或者因為有因緣出界而離開衣服過夜，最多到六夜。如果超過六夜，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果一位比丘，在春季剩餘一個月時，比丘應該尋求雨浴衣，半個月應該持有。如果比丘在春季剩餘一個月內尋求雨浴衣，超過半個月持有，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。 如果一位比丘，知道施主想要給予僧眾物品，自己將其迴向給自己，觸犯尼薩耆波夜提（Nissaggiya Pacittiya，捨墮）。

【English Translation】 English version: If a bhikkhu should relinquish a bowl within the Sangha, that bhikkhu should give the worst bowl to the lowest bhikkhu in the Sangha. He should be instructed thus: 'You, bhikkhu, accept this bowl until it breaks; this is the proper course.' If a bhikkhu asks for thread himself and has a non-relative weaver weave it, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If a bhikkhu has a non-relative householder or a householder's wife have a weaver weave cloth for the bhikkhu's robe, and the bhikkhu, without having made a Pavarana (invitation) beforehand, for the sake of a good robe, makes a slight pretext and goes to the weaver, saying to the weaver: 'Do you know? This robe is being made for me. Weave it well, make it wide, and I might give you something.' If the bhikkhu, having either personally persuaded or had someone else persuade, later gives a small item, even a meal, or the ingredients for a meal, or the value of a meal, for the sake of obtaining the robe. If he obtains that robe, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If a bhikkhu gives a robe to another bhikkhu, and later, out of anger, resentment, or displeasure, either takes it back himself or has someone else take it back, saying: 'You, bhikkhu, return my robe; I will not give it to you.' It is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). That bhikkhu should relinquish that robe before the bhikkhus. If a bhikkhu, before the ten days until Pavarana (the end of the rains retreat) have arrived, receives an urgently given robe, if that bhikkhu needs a robe, he may take an item with his own hand, and should keep it until the time for wearing the robe. If he keeps it longer, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If a bhikkhu, after the three months of summer have passed, there is an intercalary month, and eight months have not been completed. If an Aranna (forest-dwelling) bhikkhu dwells in a forest place, and has doubt, terror, fear, or difficulty in mind, if that bhikkhu wishes to keep one of the three robes (Tricivara: Sanghati, Uttarasanga, Antarvasa) inside a dwelling, or because of some reason goes outside the boundary and sleeps away from the robe, it is permissible for up to six nights. If he sleeps away longer, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If a bhikkhu, in the last month of spring, should seek a rain-bathing cloth, he should keep it for half a month. If a bhikkhu seeks a rain-bathing cloth within the last month of spring, and keeps it for more than half a month, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). If a bhikkhu, knowing that a donor intends to give something to the Sangha, directs it to himself, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession).

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「若比丘，佛聽諸病比丘服四種含消藥：酥、油、蜜、石蜜。是藥病比丘殘共宿，極至七日應服，若過七日，尼薩耆波夜提。」

「諸大德！已說三十尼薩耆波夜提法。今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是九十波夜提法，半月半月波羅提木叉中說。

「若比丘，故妄語，波夜提。

「若比丘，毀訾語，波夜提。

「若比丘，兩舌鬥他比丘者，波夜提。

「若比丘，知僧如法斷事竟，還更發起，波夜提。

「若比丘，為女人說法若過五六語，波夜提；除有智男子。

「若比丘，以闡陀偈句教未受具戒人者，波夜提。

「若比丘，未受具戒人前，自為身說過人法，若知若見，自稱言：『我如是知、如是見。』乃至實，波夜提。

「若比丘，知他比丘粗罪，向未受具戒人說，波夜提；除僧羯磨。

「若比丘，先歡喜聽，后如是言：『諸比丘隨親厚，回僧物與。』波夜提。

「若比丘，說戒時作是言：『何用說是雜碎戒為？半月半月波羅提木叉中說，說是戒故，諸比丘心悔、心壞、心惱、心熱，憂愁不樂生反戒心。』作是輕呵戒者，波夜提。

「若比

【現代漢語翻譯】 現代漢語譯本 『如果比丘生病，佛允許生病的比丘服用四種含化消食的藥物：酥油（澄清的奶油），食用油，蜂蜜，石蜜（冰糖）。生病的比丘可以和這些藥物一起過夜，最多七天應該服用完畢。如果超過七天，就觸犯了尼薩耆波夜提（需要懺悔的罪）。』

『各位大德！已經講完了三十條尼薩耆波夜提法。現在問各位大德，對於這些戒條，你們是否清凈無染？』（第二次、第三次也這樣問。）『各位大德！大家對於這些戒條都是清凈的，因為大家保持沉默，所以這件事就這樣確定了。』

『各位大德！這是九十條波夜提法（需要懺悔的罪），每半個月在波羅提木叉（戒經）中誦說。

『如果比丘故意說謊，觸犯波夜提。』

『如果比丘說誹謗的話，觸犯波夜提。』

『如果比丘挑撥離間其他比丘，觸犯波夜提。』

『如果比丘明知僧團已經如法地處理完事情，還重新發起爭議，觸犯波夜提。』

『如果比丘為女人說法，超過五六句話，觸犯波夜提；除非有明智的男子在場。』

『如果比丘用闡陀偈（一種詩歌形式）教導沒有受過具足戒的人，觸犯波夜提。』

『如果比丘在沒有受過具足戒的人面前，爲了自己而宣揚超人的功德，無論是知道還是見到，都自稱說：『我這樣知道，我這樣見到。』甚至說的是事實，也觸犯波夜提。』

『如果比丘知道其他比丘犯了粗重的罪，向沒有受過具足戒的人說，觸犯波夜提；除非是爲了僧團的羯磨（僧團事務）。』

『如果比丘先是歡喜地聽從，後來卻這樣說：『那些比丘因為親疏關係，把僧團的財物隨意給予他人。』觸犯波夜提。』

『如果比丘在誦戒的時候這樣說：『為什麼要說這些瑣碎的戒條呢？每半個月在波羅提木叉中誦說，因為說了這些戒條，比丘們心中後悔、心懷不滿、心中惱怒、心中煩熱，憂愁不樂，生起違背戒律的心。』像這樣輕視、呵斥戒律的人，觸犯波夜提。』 『如果比丘……』

【English Translation】 English version 『If a Bhikkhu (monk), the Buddha allows sick Bhikkhus to take four kinds of dissolving medicines: ghee (clarified butter), oil, honey, and rock candy. A sick Bhikkhu can stay overnight with these medicines, and should finish taking them within seven days at most. If it exceeds seven days, it constitutes a Nissaggiya Pacittiya (an offense requiring expiation).』

『Venerable ones! The thirty Nissaggiya Pacittiya rules have been recited. Now I ask the venerable ones, are you pure in these matters?』 (The second and third times are asked in the same way.) 『Venerable ones! We are pure in these matters, because you remain silent, so this matter is thus established.』

『Venerable ones! These are the ninety Pacittiya rules (an offense requiring expiation), recited in the Patimokkha (code of monastic rules) every half month.

『If a Bhikkhu deliberately lies, it constitutes a Pacittiya.』

『If a Bhikkhu speaks slanderously, it constitutes a Pacittiya.』

『If a Bhikkhu sows discord among other Bhikkhus, it constitutes a Pacittiya.』

『If a Bhikkhu, knowing that the Sangha (monastic community) has concluded a matter lawfully, reopens the issue, it constitutes a Pacittiya.』

『If a Bhikkhu preaches to a woman for more than five or six sentences, it constitutes a Pacittiya; unless there is an intelligent man present.』

『If a Bhikkhu teaches the Chanda verses (a type of poetic meter) to someone who has not received full ordination, it constitutes a Pacittiya.』

『If a Bhikkhu, in front of someone who has not received full ordination, boasts about his superhuman qualities for his own sake, whether knowing or seeing, claiming: 『I know thus, I see thus.』 Even if it is true, it constitutes a Pacittiya.』

『If a Bhikkhu knows that another Bhikkhu has committed a serious offense and tells someone who has not received full ordination, it constitutes a Pacittiya; except for Sangha Kammma (Sangha business).』

『If a Bhikkhu first listens with joy, but later says: 『Those Bhikkhus give away the Sangha's property arbitrarily based on personal relationships.』 it constitutes a Pacittiya.』

『If a Bhikkhu, during the recitation of the precepts, says: 『What is the use of reciting these trivial precepts? They are recited in the Patimokkha every half month. Because these precepts are recited, the Bhikkhus feel regret, discontent, anger, and agitation in their hearts, and they feel sorrow and displeasure, giving rise to thoughts of violating the precepts.』 Such a person who belittles and scorns the precepts, it constitutes a Pacittiya.』 『If a Bhikkhu...』

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丘，殺眾草木，波夜提。

「若比丘，嫌罵，波夜提。

「若比丘，不隨問答惱他，波夜提。

「若比丘，僧臥具，若坐床、若臥床、若鉤縶、若坐臥具，露地若自敷、若使人敷，是中若坐若臥，去時不自舉、不教人舉，波夜提。

「若比丘，比丘房舍中敷臥具，若自敷、若使人敷，是中若坐、若臥，去時不自舉、不教人舉，波夜提。

「若比丘，比丘房舍中，瞋恚忿心不喜，若自挽出、若使人挽出，如是言：『出去！滅去！汝不應是中住。』是因緣故不異，波夜提。

「若比丘，比丘房舍中，知諸比丘先安住敷臥具竟，後來強以臥具若自敷、若使人敷，作是念：『若不樂者自當出去。』是因緣故不異，波夜提。

「若比丘，比丘重閣上，若尖腳坐床、若臥床，用力若坐、若臥，波夜提。

「若比丘，知水有蟲，若自澆草土、若使人澆，波夜提。

「若比丘，欲作大房舍，從戶牖平地邊漸次，若二、若三壘令堅牢。若過壘，波夜提。

「若比丘，僧不差，教誡比丘尼，波夜提。

「若比丘，僧雖差教誡比丘尼，是比丘乃至日沒時，波夜提。

「若比丘，如是語：『為供養利故，諸比丘教化比丘尼。』波夜提。

「若比丘，與比丘尼

【現代漢語翻譯】 現代漢語譯本 『丘，殺害眾草木，犯波夜提（一種罪名）。』 『若有比丘，惡語謾罵，犯波夜提。』 『若有比丘，不順著問答而惱亂他人，犯波夜提。』 『若有比丘，對於僧團的臥具，無論是坐床、臥床、鉤子、繩索，還是坐臥用具，在露天的地方，自己鋪設或教唆他人鋪設，並在上面坐或臥，離開時，不自己收拾，也不教人收拾，犯波夜提。』 『若有比丘，在比丘的房舍中鋪設臥具，自己鋪設或教唆他人鋪設，並在上面坐或臥，離開時，不自己收拾，也不教人收拾，犯波夜提。』 『若有比丘，在比丘的房舍中，因嗔恚忿怒而不高興，自己拉扯或教唆他人拉扯其他比丘出去，並說：『出去！滾開！你不應該住在這裡。』如果因此而導致其他情況發生，犯波夜提。』 『若有比丘，在比丘的房舍中，明知其他比丘已經先安住並鋪設好臥具，後來強行鋪設臥具，自己鋪設或教唆他人鋪設，並心想：『如果不喜歡，他們自然會出去。』如果因此而導致其他情況發生，犯波夜提。』 『若有比丘，在比丘的重閣上，使用尖腳的坐床或臥床，用力地坐或臥，犯波夜提。』 『若有比丘，明知水中有蟲，自己澆灌草土或教唆他人澆灌，犯波夜提。』 『若有比丘，想要建造大型房舍，從門窗的平地邊緣開始，逐漸地壘砌兩層或三層，使其堅固。如果超過這個層數，犯波夜提。』 『若有比丘，未經僧團委派，教誡比丘尼（女性出家人），犯波夜提。』 『若有比丘，即使僧團委派教誡比丘尼，但該比丘的教誡行為持續到日落時分，犯波夜提。』 『若有比丘，這樣說：『爲了供養利益的緣故，諸位比丘才教化比丘尼。』犯波夜提。』 『若有比丘，與比丘尼

【English Translation】 English version 『If a Bhikkhu (Buddhist monk) kills plants and trees, it is a Pāyattika (an offense entailing confession).』 『If a Bhikkhu abuses or insults, it is a Pāyattika.』 『If a Bhikkhu annoys another by not following the proper question and answer format, it is a Pāyattika.』 『If a Bhikkhu, regarding the Sangha's (monastic community) bedding, whether it be a sitting bed, a sleeping bed, a hook, a rope, or sitting or sleeping equipment, in an open space, either spreads it himself or has someone else spread it, and sits or lies on it, and when leaving, does not put it away himself or have someone else put it away, it is a Pāyattika.』 『If a Bhikkhu, in a Bhikkhu's dwelling, spreads bedding, either spreads it himself or has someone else spread it, and sits or lies on it, and when leaving, does not put it away himself or have someone else put it away, it is a Pāyattika.』 『If a Bhikkhu, in a Bhikkhu's dwelling, being angry and displeased, either pulls out or has someone else pull out another Bhikkhu, saying: 『Get out! Go away! You should not stay here.』 If something else arises because of this, it is a Pāyattika.』 『If a Bhikkhu, in a Bhikkhu's dwelling, knowing that other Bhikkhus have already settled in and spread their bedding, forcefully spreads bedding later, either spreads it himself or has someone else spread it, thinking: 『If they don't like it, they will naturally leave.』 If something else arises because of this, it is a Pāyattika.』 『If a Bhikkhu, on the upper story of a Bhikkhu's dwelling, uses a sitting bed or a sleeping bed with pointed legs, and sits or lies down forcefully, it is a Pāyattika.』 『If a Bhikkhu, knowing that there are insects in the water, either waters grass and soil himself or has someone else water it, it is a Pāyattika.』 『If a Bhikkhu wants to build a large dwelling, starting from the level ground near the doors and windows, gradually builds two or three layers to make it strong. If he exceeds this number of layers, it is a Pāyattika.』 『If a Bhikkhu, not appointed by the Sangha, instructs a Bhikkhuni (Buddhist nun), it is a Pāyattika.』 『If a Bhikkhu, even though appointed by the Sangha to instruct a Bhikkhuni, continues to do so until sunset, it is a Pāyattika.』 『If a Bhikkhu says: 『It is for the sake of offerings and benefits that the Bhikkhus instruct the Bhikkhunis,』 it is a Pāyattika.』 『If a Bhikkhu, with a Bhikkhuni

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議共道行，乃至到一聚落，波夜提；除因緣。因緣者，若多伴、所行道有疑怖畏，是名因緣。

「若比丘，與比丘尼議共載船，若上水、若下水，波夜提；除直度。

「若比丘，與非親里比丘尼衣，波夜提。

「若比丘，與非親里比丘尼作衣，波夜提。

「若比丘，共比丘尼獨屏覆處坐，波夜提。

「若比丘，共女人獨露處坐，波夜提。

「若比丘，知比丘尼贊因緣得食食，波夜提；除先白衣時善因緣。

「若比丘，數數食，波夜提；除因緣。因緣者，病時、佈施衣時，是名因緣。

「若比丘，施一食處，無病比丘應一食。若過一食，波夜提。

「若比丘，到白衣家自恣多與，若餅、若麨。諸比丘若須，若二、若三缽應受。若過是取，波夜提。二、三缽受已出外，應與余善比丘，是事法爾。

「若比丘，食竟不受殘食法，若食，波夜提。

「若比丘，知他比丘食竟不受殘食法，強勸自恣多與飲食，如是言：『比丘食。』為惱故作是念：『令是比丘乃至少許時得惱。』是因緣故不異，波夜提。

「若比丘，別眾食，波夜提；除因緣。因緣者，病時、作衣時、欲道行時、欲船上行時、大會時、外道沙門施食時，是名因緣。

「若比丘，

【現代漢語翻譯】 現代漢語譯本 一起商議修行，乃至到達一個村落，犯波夜提（Pāyantika，一種罪名）；除非有因緣。因緣指的是，如果同行的人多，或者所行的道路有可疑的恐懼，這稱為因緣。

『如果比丘（bhikkhu，男性出家人）與比丘尼（bhikkhunī，女性出家人）商議一同乘船，無論是上水還是下水，犯波夜提；除非是直接渡河。』

『如果比丘接受非親屬比丘尼的衣服，犯波夜提。』

『如果比丘為非親屬比丘尼做衣服，犯波夜提。』

『如果比丘與比丘尼單獨在隱蔽的地方坐著，犯波夜提。』

『如果比丘與女人單獨在露天的地方坐著，犯波夜提。』

『如果比丘知道比丘尼因為讚歎某種因緣而得到食物，然後去食用，犯波夜提；除非是先前做在家居士時就有的良好因緣。』

『如果比丘多次食用，犯波夜提；除非有因緣。因緣指的是，生病時、佈施衣服時，這稱為因緣。』

『如果比丘在施食的地方，沒有生病的比丘應該只食用一份食物。如果超過一份食物，犯波夜提。』

『如果比丘到在家居士家，（居士）隨意給予很多，無論是餅還是炒麵。各位比丘如果需要，應該接受兩三個缽的量。如果超過這個量拿取，犯波夜提。接受兩三個缽后，應該拿到外面，給予其他好的比丘，這是規矩。』

『如果比丘，吃完東西后不接受剩餘食物的規矩，如果（仍然）食用，犯波夜提。』

『如果比丘，知道其他比丘吃完東西后不接受剩餘食物的規矩，卻強行勸說（居士）隨意多給飲食，這樣說：『比丘吃吧。』因為惱怒的緣故，這樣想：『讓這個比丘哪怕只有很少的時間感到惱怒。』因為這個因緣的緣故沒有改變（勸說行為），犯波夜提。

『如果比丘，分開大眾的食物（自己單獨吃），犯波夜提；除非有因緣。因緣指的是，生病時、做衣服時、想要趕路時、想要乘船時、有大型集會時、外道沙門施捨食物時，這稱為因緣。』

『如果比丘，

【English Translation】 English version Discussing conduct together, even to reach a village, Pāyantika (a type of offense); except for a reason. A reason is, if there are many companions, or the road traveled has doubtful fear, this is called a reason.

『If a bhikkhu (male monastic) discusses with a bhikkhunī (female monastic) to ride a boat together, whether upstream or downstream, Pāyantika; except for crossing directly.』

『If a bhikkhu accepts clothing from a bhikkhunī who is not a relative, Pāyantika.』

『If a bhikkhu makes clothing for a bhikkhunī who is not a relative, Pāyantika.』

『If a bhikkhu sits with a bhikkhunī alone in a concealed place, Pāyantika.』

『If a bhikkhu sits with a woman alone in an open place, Pāyantika.』

『If a bhikkhu knows that a bhikkhunī obtained food by praising a certain reason, and then eats it, Pāyantika; except for good reasons from when she was a layperson.』

『If a bhikkhu eats repeatedly, Pāyantika; except for a reason. A reason is, when sick, when giving clothing, this is called a reason.』

『If a bhikkhu is at a place where food is given, a bhikkhu who is not sick should eat only one portion of food. If more than one portion is eaten, Pāyantika.』

『If a bhikkhu goes to a layperson's house, and (the layperson) freely gives much, whether it be cakes or fried flour. If the bhikkhus need it, they should accept two or three bowls' worth. If more than this is taken, Pāyantika. After accepting two or three bowls, they should take it outside and give it to other good bhikkhus; this is the rule.』

『If a bhikkhu, after eating, does not follow the rule of not accepting leftover food, if (he still) eats, Pāyantika.』

『If a bhikkhu knows that another bhikkhu, after eating, does not follow the rule of not accepting leftover food, but forcefully urges (the layperson) to freely give more food, saying: 『Bhikkhu, eat.』 Because of anger, thinking: 『Let this bhikkhu be annoyed even for a short time.』 Because of this reason, there is no change (in the act of urging), Pāyantika.』

『If a bhikkhu eats separately from the group (eating alone), Pāyantika; except for a reason. A reason is, when sick, when making clothing, when wanting to travel, when wanting to travel by boat, when there is a large gathering, when non-Buddhist ascetics give food, this is called a reason.』

『If a bhikkhu,』

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非時食，波夜提。

「若比丘，殘宿食食，波夜提。

「若比丘，不受飲食著口中，波夜提；除水及楊枝。

「若比丘，諸家中如是美食：乳酪、生酥、熟酥、油、魚、肉脯，若比丘無病，如是美食為身索，波夜提。

「若比丘，知水有蟲取用，波夜提。

「若比丘，食家中臥處坐，波夜提。

「若比丘，食家中獨與一女人臥處強坐，波夜提。

「若比丘，裸形外道，若出家男、若出家女，自手與食，波夜提。

「若比丘，軍發行往觀，波夜提；除因緣。

「若比丘，有因緣到軍中，乃至二宿應住。若過宿，波夜提。

「若比丘，乃至二宿軍中住，觀軍發行、主將幢麾、軍陣合戰，波夜提。

「若比丘，瞋他比丘，恚忿不喜手打，波夜提。

「若比丘，瞋他比丘，恚忿不喜手搏，波夜提。

「若比丘，知他比丘粗罪，覆藏乃至一宿，波夜提。

「若比丘，語彼比丘：『大德來至諸家，使與汝多美飲食。』是比丘不使與彼比丘食，如是言：『汝去！共汝若坐、若語不樂，我獨坐獨語樂。』欲令惱故作是念：『令是比丘乃至少時得惱。』是因緣故不異，波夜提。

「若比丘，無病欲露地自炙，若草木、牛屎、糞掃，若自燒

【現代漢語翻譯】 現代漢語譯本 非時食，波夜提（Pāyantika，一種罪名，指使人墮落的行為）。

『如果比丘，吃了隔夜的食物，犯波夜提罪。

『如果比丘，沒有接受就將食物放入口中，犯波夜提罪；除了水和楊枝（清潔牙齒的樹枝）。』

『如果比丘，在施主家中有這樣的美食：乳酪、生酥、熟酥、油、魚、肉脯，如果比丘沒有生病，卻爲了自己的身體而索取這些美食，犯波夜提罪。』

『如果比丘，明知水中有蟲仍然取用，犯波夜提罪。』

『如果比丘，在俗人家中躺臥處坐臥，犯波夜提罪。』

『如果比丘，在俗人家中獨自與一個女人在同一臥處強行坐臥，犯波夜提罪。』

『如果比丘，親自將食物交給裸形外道，或者出家的男子、出家的女子，犯波夜提罪。』

『如果比丘，前往觀看軍隊的行進，犯波夜提罪；除非有特殊因緣。』

『如果比丘，因為特殊因緣到達軍隊中，最多隻能停留兩個晚上。如果超過這個時間，犯波夜提罪。』

『如果比丘，即使在軍隊中住了兩個晚上，觀看軍隊的行進、主將的旗幟、軍隊的陣勢和戰鬥，犯波夜提罪。』

『如果比丘，對其他比丘生氣，因為憤怒和不高興而動手打人，犯波夜提罪。』

『如果比丘，對其他比丘生氣，因為憤怒和不高興而互相搏鬥，犯波夜提罪。』

『如果比丘，知道其他比丘犯了重罪，卻隱瞞甚至一個晚上，犯波夜提罪。』

『如果比丘，對其他比丘說：「大德，你到那些施主家去，他們會給你很多美味的食物。」但實際上，這個比丘並不讓那些施主給那個比丘食物，還說：「你走開！和你一起坐著、說話我都不高興，我喜歡獨自坐著、獨自說話。」因為想要惱怒對方，所以這樣想：「讓這個比丘哪怕只受到一點點惱怒。」因為這個原因而沒有改變做法，犯波夜提罪。』

『如果比丘，沒有生病卻想要在露天的地方自己烤火，或者用草木、牛糞、糞便等自己燒烤身體，犯波夜提罪。』

【English Translation】 English version Eating at the wrong time, Pāyantika (a type of offense that leads to downfall).

『If a bhikkhu (monk), eats leftover food from the previous day, it is a Pāyantika offense.』

『If a bhikkhu, puts food into his mouth without receiving it, it is a Pāyantika offense; except for water and a twig for cleaning teeth (Yangzhi).』

『If a bhikkhu, in a householder's home, there are such delicious foods as: milk curds, fresh ghee, clarified ghee, oil, fish, dried meat, and if the bhikkhu is not ill, yet seeks such delicious foods for his own body, it is a Pāyantika offense.』

『If a bhikkhu, knowingly uses water containing insects, it is a Pāyantika offense.』

『If a bhikkhu, sits or lies down in a householder's home, it is a Pāyantika offense.』

『If a bhikkhu, in a householder's home, forcibly sits or lies down alone with a woman in the same sleeping place, it is a Pāyantika offense.』

『If a bhikkhu, personally gives food to a naked ascetic, or a male renunciate, or a female renunciate, it is a Pāyantika offense.』

『If a bhikkhu, goes to watch an army on the march, it is a Pāyantika offense; except for a valid reason.』

『If a bhikkhu, due to a valid reason, goes to an army camp, he should stay for no more than two nights. If he stays longer, it is a Pāyantika offense.』

『If a bhikkhu, even staying in an army camp for two nights, watches the army on the march, the commander's banners, the army's formations, and the battles, it is a Pāyantika offense.』

『If a bhikkhu, is angry with another bhikkhu, and strikes him with his hand out of anger and displeasure, it is a Pāyantika offense.』

『If a bhikkhu, is angry with another bhikkhu, and engages in wrestling with him out of anger and displeasure, it is a Pāyantika offense.』

『If a bhikkhu, knows that another bhikkhu has committed a serious offense, and conceals it even for one night, it is a Pāyantika offense.』

『If a bhikkhu, says to another bhikkhu: 「Venerable, go to those families, they will give you plenty of delicious food.」 But in reality, this bhikkhu does not allow those families to give that bhikkhu food, and says: 「Go away! I am not happy sitting or talking with you, I enjoy sitting and talking alone.」 Because he wants to annoy the other, he thinks: 「Let this bhikkhu be annoyed even for a little while.」 Because of this reason, he does not change his behavior, it is a Pāyantika offense.』

『If a bhikkhu, without being ill, wants to warm himself in an open space, or burns his body with grass, wood, cow dung, or refuse, it is a Pāyantika offense.』

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、若使人燒，波夜提。

「若比丘，如法僧事與欲竟，后更呵，波夜提。

「若比丘，未受具戒人，共一房宿過二夜，波夜提。

「若比丘，作是言：『我如是知佛法義，行障道法不能障道。』是比丘，諸比丘應如是諫：『汝大德！莫作是語：「我如是知佛法義，行障道法不能障道。」汝莫謗佛、莫誣佛，謗佛不善。佛不作是語，佛種種因緣說行障道法實障道。汝大德！舍是惡邪見。』是比丘，諸比丘如是諫時，若堅持是事不捨，諸比丘應第二、第三諫。舍是事好；若不捨，波夜提。

「若比丘，知是人如是語不如法悔，不捨惡邪見故擯。若畜使共事、若語共宿，波夜提。

「若有沙彌作是言：『我如是知佛法義，行諸欲不能障道。』是沙彌，諸比丘應如是教：『汝沙彌！莫作是語：「我如是知佛法義，行諸欲不能障道。」汝莫謗佛、莫誣佛，謗佛不善。佛不作是語，佛種種因緣說行諸欲能障道。汝沙彌舍是惡邪見。』是沙彌，諸比丘如是教時，若堅持不捨，諸比丘應第二、第三教。舍是事好；若不捨者，諸比丘應如是語：『汝沙彌！從今日不應言：「佛是我師。」亦不應隨諸比丘後行。諸餘沙彌得共比丘乃至一宿、兩宿，汝亦無是事。癡人出去！滅去！莫此中住。』若比丘知是擯沙

【現代漢語翻譯】 現代漢語譯本：如果讓人燒東西，犯波夜提罪（Pāyantika，一種罪名）。 如果比丘，如法的僧事已經表決通過，之後又加以指責，犯波夜提罪。 如果比丘，與未受具足戒的人同住一個房間超過兩夜，犯波夜提罪。 如果比丘，說這樣的話：『我這樣理解佛法的意義，認為修行那些障礙正道的法門並不能真正障礙正道。』對於這樣的比丘，其他比丘應當這樣勸誡：『您這位大德！不要說這樣的話：「我這樣理解佛法的意義，認為修行那些障礙正道的法門並不能真正障礙正道。」您不要誹謗佛陀、不要誣衊佛陀，誹謗佛陀是不好的。佛陀不會這樣說，佛陀以種種因緣說明修行那些障礙正道的法門確實會障礙正道。您這位大德！放棄這種邪惡的邪見。』當其他比丘這樣勸誡這位比丘時，如果他堅持這種觀點不肯放棄，其他比丘應當第二次、第三次勸誡。放棄這種觀點是好的；如果不放棄，就犯波夜提罪。 如果比丘，明知這個人說了不如法的話而不肯悔改，因為不肯放棄邪惡的邪見而被驅擯，還與他交往共事、或者一起住宿，犯波夜提罪。 如果有沙彌說這樣的話：『我這樣理解佛法的意義，認為行使各種慾望並不能障礙正道。』對於這樣的沙彌，其他比丘應當這樣教導：『你這位沙彌！不要說這樣的話：「我這樣理解佛法的意義，認為行使各種慾望並不能障礙正道。」你不要誹謗佛陀、不要誣衊佛陀，誹謗佛陀是不好的。佛陀不會這樣說，佛陀以種種因緣說明行使各種慾望會障礙正道。你這位沙彌！放棄這種邪惡的邪見。』當其他比丘這樣教導這位沙彌時，如果他堅持不肯放棄，其他比丘應當第二次、第三次教導。放棄這種觀點是好的；如果不放棄，其他比丘應當這樣說：『你這位沙彌！從今天起不應該說：「佛陀是我的老師。」也不應該跟在各位比丘後面行走。其他沙彌可以和比丘同住一宿、兩宿，你也沒有這種資格。愚癡的人出去！消失！不要住在這裡。』如果比丘明知這個被驅擯的沙彌

【English Translation】 English version: If one causes someone to burn [something], it is a Pāyantika (a type of offense). If a bhikkhu (monk), after a lawful Sangha (monastic community) matter has been concluded with consent, later finds fault with it, it is a Pāyantika. If a bhikkhu, shares a room with someone who has not received full ordination for more than two nights, it is a Pāyantika. If a bhikkhu says this: 『As I understand the Dhamma (Buddhist teachings) taught by the Buddha, practices that obstruct the path do not actually obstruct the path.』 That bhikkhu should be admonished by the other bhikkhus: 『Venerable sir, do not say such a thing: 「As I understand the Dhamma taught by the Buddha, practices that obstruct the path do not actually obstruct the path.」 Do not slander the Buddha, do not misrepresent the Buddha. It is not good to slander the Buddha. The Buddha would not say such a thing. The Buddha, in various ways, has said that practices that obstruct the path do indeed obstruct the path. Venerable sir, abandon this evil wrong view.』 If that bhikkhu, when being admonished by the other bhikkhus in this way, persists and does not abandon this view, the other bhikkhus should admonish him a second and a third time. It is good to abandon this view; if he does not abandon it, it is a Pāyantika. If a bhikkhu, knowing that this person speaks improperly and does not repent, and has been expelled for not abandoning his evil wrong view, associates with him, works with him, or sleeps with him, it is a Pāyantika. If a sāmaṇera (novice) says this: 『As I understand the Dhamma taught by the Buddha, indulging in desires does not obstruct the path.』 That sāmaṇera should be instructed by the other bhikkhus: 『Sāmaṇera, do not say such a thing: 「As I understand the Dhamma taught by the Buddha, indulging in desires does not obstruct the path.」 Do not slander the Buddha, do not misrepresent the Buddha. It is not good to slander the Buddha. The Buddha would not say such a thing. The Buddha, in various ways, has said that indulging in desires obstructs the path. Sāmaṇera, abandon this evil wrong view.』 If that sāmaṇera, when being instructed by the other bhikkhus in this way, persists and does not abandon this view, the other bhikkhus should instruct him a second and a third time. It is good to abandon this view; if he does not abandon it, the other bhikkhus should say this: 『Sāmaṇera, from today you should not say: 「The Buddha is my teacher.」 Nor should you follow behind the other bhikkhus. Other sāmaṇeras are allowed to stay with bhikkhus for one or two nights, but you are not allowed to do so. Foolish one, go away! Disappear! Do not stay here.』 If a bhikkhu knows that this expelled sāmaṇera

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彌，若畜使一房舍宿，波夜提。

「若比丘，若寶、若名寶，若自取、若語取是物，波夜提；除僧房內、若住處內。若寶、若名寶，僧房內、住處內，如是生心：『是誰有？是主取去。』是事法爾。

「若比丘，得新衣應三種壞色一一壞色：若青、若泥、若木蘭。若比丘三種壞色中不一一壞色：若青、若泥、若木蘭，作新衣，波夜提。

「若比丘，半月內浴，波夜提；除因緣。因緣者，春殘一月半、夏初一月，是二月半名熱時。除病時、風時、雨時、作時、行路時，是名因緣。

「若比丘，故奪畜生命，波夜提。

「若比丘，故令他比丘心疑，作是念：『令是比丘乃至少時得惱。』是因緣故不異，波夜提。

「若比丘，指痛挃，波夜提。

「若比丘，水中戲，波夜提。

「若比丘，共女人一房舍宿，波夜提。

「若比丘，自恐怖他比丘、若使人恐怖，乃至戲笑，波夜提。

「若比丘，他比丘若缽、若衣、若戶鉤𨷲、若革屣、若針筒，如是一一生活具，若自藏、若使人藏，乃至戲笑，波夜提。

「若比丘，與比丘、比丘尼、式叉摩那、沙彌、沙彌尼衣輒還用，波夜提。

「若比丘，無根僧伽婆尸沙法謗他比丘，波夜提。

「若比丘，

【現代漢語翻譯】 現代漢語譯本 『彌（Mí），如果（比丘）讓動物寄宿在同一個房舍里，犯波夜提（Pāyantika，一種輕罪）。』

『如果比丘，無論是寶物還是被認為是寶物的東西，自己拿取或者叫別人拿取這些東西，犯波夜提（Pāyantika）；僧房內或住所內除外。如果是寶物或者被認為是寶物的東西，在僧房內或住所內，如果這樣想：『這是誰的？主人會取走。』這是合乎規矩的。』

『如果比丘，得到新衣服，應該用三種壞色中的一種來染色：青色、泥色或木蘭色。如果比丘沒有用這三種壞色中的任何一種來給新衣服染色，犯波夜提（Pāyantika）。』

『如果比丘，半個月內洗澡，犯波夜提（Pāyantika）；有因緣的情況除外。因緣指的是，春季剩餘的一個半月，夏季開始的一個月，這兩個半月被稱為熱季。生病時、颳風時、下雨時、工作時、趕路時，這些都叫做因緣。』

『如果比丘，故意奪取動物的生命，犯波夜提（Pāyantika）。』

『如果比丘，故意讓其他比丘心生疑慮，並這樣想：『讓這個比丘哪怕是短暫的時間裡感到惱怒。』因為這個原因而不改變做法，犯波夜提（Pāyantika）。』

『如果比丘，用手指彈擊（他人），犯波夜提（Pāyantika）。』

『如果比丘，在水中嬉戲，犯波夜提（Pāyantika）。』

『如果比丘，與女人在同一個房舍里過夜，犯波夜提（Pāyantika）。』

『如果比丘，自己恐嚇其他比丘，或者指使別人恐嚇，甚至是開玩笑，犯波夜提（Pāyantika）。』

『如果比丘，把其他比丘的缽、衣服、門鉤、鞋子、針筒，像這樣一件件的生活用具，自己藏起來或者指使別人藏起來，甚至是開玩笑，犯波夜提（Pāyantika）。』

『如果比丘，把給予比丘、比丘尼、式叉摩那（Śikṣamāṇā，學戒女）、沙彌（Śrāmaṇera，小沙彌）、沙彌尼（Śrāmaṇerikā，小沙彌尼）的衣服拿回來再用，犯波夜提（Pāyantika）。』

『如果比丘，用無根據的僧伽婆尸沙法（Saṃghāvaśeṣa，一種僅次於波羅夷的重罪）誹謗其他比丘，犯波夜提（Pāyantika）。』

『如果比丘，……』

【English Translation】 English version 『Mi, if (a bhikkhu) allows an animal to lodge in the same dwelling, it is a Pāyantika (a minor offense).』

『If a bhikkhu, whether it is a treasure or something considered a treasure, takes it himself or tells another to take it, it is a Pāyantika; except within the monastery or dwelling. If it is a treasure or something considered a treasure, within the monastery or dwelling, if he thinks like this: 『Whose is this? The owner will take it.』 This is in accordance with the rule.』

『If a bhikkhu, upon receiving new robes, should spoil the color with one of the three decay colors: blue, mud, or sappan wood. If a bhikkhu does not spoil the color with one of the three decay colors: blue, mud, or sappan wood, when making new robes, it is a Pāyantika.』

『If a bhikkhu bathes within half a month, it is a Pāyantika; except for a reason. The reason is, the remaining one and a half months of spring, and the first month of summer, these two and a half months are called the hot season. Except for times of illness, wind, rain, work, or travel, these are called reasons.』

『If a bhikkhu intentionally deprives an animal of life, it is a Pāyantika.』

『If a bhikkhu intentionally causes another bhikkhu to be suspicious, thinking: 『Let this bhikkhu be annoyed even for a short time.』 Because of this reason, without changing his behavior, it is a Pāyantika.』

『If a bhikkhu flicks (another) with his finger, it is a Pāyantika.』

『If a bhikkhu plays in the water, it is a Pāyantika.』

『If a bhikkhu shares a dwelling with a woman overnight, it is a Pāyantika.』

『If a bhikkhu frightens another bhikkhu himself, or causes another to be frightened, even in jest, it is a Pāyantika.』

『If a bhikkhu hides another bhikkhu's bowl, robe, door hook, sandals, needle case, or any such item of daily use, himself or causes another to hide it, even in jest, it is a Pāyantika.』

『If a bhikkhu takes back and reuses robes given to a bhikkhu, bhikkhuni (bhikkhunī, nun), sikkhamana (Śikṣamāṇā, female trainee), samanera (Śrāmaṇera, novice), or samaneri (Śrāmaṇerikā, female novice), it is a Pāyantika.』

『If a bhikkhu accuses another bhikkhu of a Saṃghāvaśeṣa (a serious offense requiring a meeting of the Sangha) offense without basis, it is a Pāyantika.』

『If a bhikkhu, ...』

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與女人議共道行，乃至到一聚落，波夜提。

「若比丘，與賊眾議共道行，乃至到一聚落，波夜提。(七十)

「若比丘，不滿二十歲人與受具足戒，波夜提。是人不得戒，諸比丘亦可呵，是事法爾。

「若比丘，自手掘地、若使人掘，若指示言：『掘是。』波夜提。

「若比丘，受四月自恣請，過是受者，波夜提；除常自恣請、除數數自恣請、除獨自恣請。

「若比丘，說戒時如是言：『我今未學是戒，先當問諸比丘誦修多羅、毗尼、阿毗曇者。』波夜提。若比丘欲得法利，是波羅提木叉中應學，亦應問諸比丘誦修多羅、毗尼、阿毗曇者，應如是言：『諸大德！是語有何義？』是事法爾。

「若比丘，共諸比丘斗亂諍訟時，屏處默然立聽，作是念：『諸比丘所說我當憶持。』波夜提。

「若比丘，僧斷事時默然起去，波夜提。

「若比丘，輕他比丘，波夜提。

「若比丘，飲酒，波夜提。

「若比丘，非時入聚落，不白善比丘，波夜提；除因緣。

「若比丘，請食，食前、食後行至余家，波夜提。

「若比丘，剎帝利王水澆頂，夜未曉未藏寶，若門藝門藝邊過，波夜提；除大因緣。

「若比丘，說戒時如是言：『我今始知是法半

【現代漢語翻譯】 現代漢語譯本 與女人一起討論修行之道，甚至一起前往一個村落，犯波夜提罪（Pāyantika，一種懺悔罪）。

『如果比丘（bhikkhu，佛教僧侶）與盜賊團伙一起討論修行之道，甚至一起前往一個村落，犯波夜提罪。』(七十)

『如果比丘，為不滿二十歲的人授具足戒（Upasampadā，佛教中的正式出家儀式），犯波夜提罪。這個人無法獲得戒律，其他比丘也可以呵責他，這是理所當然的。』

『如果比丘，親手挖掘土地，或者指使他人挖掘，或者指示說：『挖這裡。』犯波夜提罪。』

『如果比丘，接受四個月的隨意邀請（pravāraṇā，雨季安居結束時的邀請），超過這個期限接受邀請，犯波夜提罪；除非是常例的隨意邀請、頻繁的隨意邀請、或者單獨的隨意邀請。』

『如果比丘，在誦戒（recitation of the monastic rules）時這樣說：『我現在還沒有學習這條戒律，先要問那些誦讀修多羅（sūtra，經）、毗尼（vinaya，律）、阿毗曇（Abhidhamma，論）的比丘。』犯波夜提罪。如果比丘想要獲得佛法的利益，就應該學習波羅提木叉（Pāṭimokkha，戒經）中的內容，也應該詢問那些誦讀修多羅、毗尼、阿毗曇的比丘，應該這樣說：『諸位大德！這句話是什麼意思？』這是理所當然的。』

『如果比丘，在比丘們爭鬥吵鬧時，在隱蔽的地方默默站立聽取，心裡想著：『比丘們所說的話我都要記住。』犯波夜提罪。』

『如果比丘，在僧團（saṃgha，佛教僧團）處理事務時，默不作聲地離開，犯波夜提罪。』

『如果比丘，輕視其他比丘，犯波夜提罪。』

『如果比丘，飲酒，犯波夜提罪。』

『如果比丘，在非規定的時間進入村落，沒有告知德行好的比丘，犯波夜提罪；除非有特殊原因。』

『如果比丘，接受齋飯邀請后，在飯前或飯後前往其他人家，犯波夜提罪。』

『如果比丘，在剎帝利（Kshatriya，古印度統治階級）國王加冕（水澆頂）后，在夜晚未亮或未收藏寶物時，從城門或城門附近經過，犯波夜提罪；除非有重大原因。』

『如果比丘，在誦戒時這樣說：『我現在才知道這條法……』

【English Translation】 English version To discuss the path of practice with a woman, even to the point of going to a village together, is a Pāyantika (an offense requiring confession).

『If a bhikkhu (Buddhist monk) discusses the path of practice with a gang of thieves, even to the point of going to a village together, it is a Pāyantika.』 (Seventieth)

『If a bhikkhu confers full ordination (Upasampadā, the formal Buddhist ordination ceremony) on a person who is not yet twenty years old, it is a Pāyantika. That person does not obtain the precepts, and the other bhikkhus may also rebuke him; this is the proper course.』

『If a bhikkhu digs the ground himself, or causes another to dig, or points out and says: 『Dig here,』 it is a Pāyantika.』

『If a bhikkhu accepts a four-month invitation for self-determination (pravāraṇā, the invitation at the end of the rainy season retreat), and accepts invitations beyond that period, it is a Pāyantika; except for a regular invitation for self-determination, a frequent invitation for self-determination, or a solitary invitation for self-determination.』

『If a bhikkhu, when the monastic rules are being recited, says: 『I have not yet learned this precept; I must first ask those bhikkhus who recite the sūtras (sūtra, discourses), the vinaya (vinaya, monastic rules), and the Abhidhamma (Abhidhamma, philosophical treatises).』 it is a Pāyantika. If a bhikkhu wishes to gain benefit from the Dharma, he should learn what is in the Pāṭimokkha (Pāṭimokkha, the code of monastic discipline), and he should also ask those bhikkhus who recite the sūtras, the vinaya, and the Abhidhamma, and should say: 『Venerable sirs, what is the meaning of this statement?』 This is the proper course.』

『If a bhikkhu, when bhikkhus are fighting and quarreling, stands silently in a secluded place listening, thinking: 『I will remember what the bhikkhus say,』 it is a Pāyantika.』

『If a bhikkhu, when the saṃgha (Buddhist monastic community) is dealing with a matter, silently gets up and leaves, it is a Pāyantika.』

『If a bhikkhu disparages another bhikkhu, it is a Pāyantika.』

『If a bhikkhu drinks alcohol, it is a Pāyantika.』

『If a bhikkhu enters a village at an improper time, without informing a virtuous bhikkhu, it is a Pāyantika; except for a reason.』

『If a bhikkhu, after accepting an invitation for a meal, goes to another house before or after the meal, it is a Pāyantika.』

『If a bhikkhu, after a Kshatriya (Kshatriya, the warrior and ruling class in ancient India) king has been crowned (water poured on his head), passes through the city gate or near the city gate at night before dawn or before the treasures have been secured, it is a Pāyantika; except for a great reason.』

『If a bhikkhu, when the monastic rules are being recited, says: 『I have only just learned this rule…』

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月半月入戒經中說。』諸比丘知是比丘乃至若二、若三說戒中坐，何況多！是比丘不以不知故得脫，隨所犯罪如法治，應呵令厭：『汝大德！汝失無利，汝不善，汝說戒時不敬說戒，不作是念：「實有是事。」不貴重、不著心中、不一心念、不攝耳聽法從彼事。』波夜提。

「若比丘，若骨、若齒、若角作針筒，波夜提。

「若比丘，欲作坐床若臥床，足應高八指，除入梐。若過作，波夜提。

「若比丘，自以兜羅綿貯褥、若使人貯，波夜提。

「若比丘，欲作雨浴衣應料量。是中量：長六修伽陀磔手、廣二修伽陀磔手半。若過作，波夜提。

「若比丘，欲作覆身衣應料量，是中量：長四修伽陀磔手、廣二修伽陀磔手半。若過作，波夜提。

「若比丘，欲作尼師壇應料量，是中量：長二修伽陀磔手、廣一修伽陀磔手半。若益一磔手縷、若過作，波夜提。

「若比丘，佛衣等量作衣，若過佛衣量，波夜提。是中佛衣量：長九修伽陀磔手、廣六修伽陀磔手，是名佛衣量。」

「諸大德！已說九十波夜提法。今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是四波羅提提舍尼法，半月半月波羅提木叉

【現代漢語翻譯】 現代漢語譯本 《月半月入戒經》中說：『諸位比丘要知道，如果有比丘乃至兩三個在誦戒時坐著，更何況是更多的人！這些比丘不能以不知情為理由逃脫罪責，應當按照他們所犯的罪行依法懲處，並且應該呵斥他們，讓他們感到羞愧：『你們這些大德！你們失去了利益，毫無益處，你們做得不好，你們在誦戒的時候不恭敬誦戒，不這樣想：「確實有這件事。」不重視、不放在心上、不一心念誦、不集中注意力聽法，從這件事來看。』犯波夜提罪。 『如果比丘用骨頭、牙齒或角製作針筒，犯波夜提罪。 『如果比丘想要製作坐床或臥床，床腳應該高八指（約合現在的15釐米左右），不包括床梐（床的邊框）。如果超過這個高度，犯波夜提罪。 『如果比丘自己用兜羅綿（一種柔軟的棉花）填充褥子，或者指使別人填充，犯波夜提罪。 『如果比丘想要製作雨浴衣，應該按照規定的尺寸。規定的尺寸是：長六修伽陀磔手（Sugata vidasti，佛磔手，約合現在的25-30釐米），寬二修伽陀磔手半。如果超過這個尺寸，犯波夜提罪。 『如果比丘想要製作覆身衣，應該按照規定的尺寸。規定的尺寸是：長四修伽陀磔手，寬二修伽陀磔手半。如果超過這個尺寸，犯波夜提罪。 『如果比丘想要製作尼師壇（坐墊），應該按照規定的尺寸。規定的尺寸是：長二修伽陀磔手，寬一修伽陀磔手半。如果增加一磔手的線，或者超過這個尺寸，犯波夜提罪。 『如果比丘按照佛衣的尺寸製作衣服，或者超過佛衣的尺寸，犯波夜提罪。佛衣的尺寸是：長九修伽陀磔手，寬六修伽陀磔手，這就是佛衣的尺寸。』 『諸位大德！已經說了九十條波夜提法。現在問諸位大德，在這其中是否清凈？』（第二次、第三次也這樣問。）『諸位大德！在這其中是清凈的，因為大家默然不語，所以這件事就這樣確定了。』 『諸位大德！這是四條波羅提提舍尼法（Patidesaniya），每半個月誦一次波羅提木叉（Pratimoksha）。』

【English Translation】 English version It is said in the Half-Month Recitation of Precepts Sutra: 'Monks, know that if a monk, even two or three, sit during the recitation of the precepts, let alone more! These monks cannot escape punishment by claiming ignorance. They should be punished according to the offenses they have committed, and they should be rebuked and made to feel ashamed: 'Venerable ones! You have lost benefit, you are without gain, you have done poorly. When reciting the precepts, you do not respect the recitation, you do not think, "This is indeed the case." You do not value it, you do not keep it in mind, you do not recite it with one mind, you do not concentrate on listening to the Dharma. From this matter, you commit a Patayantika offense.' 'If a monk makes a needle case from bone, tooth, or horn, he commits a Patayantika offense.' 'If a monk wants to make a sitting bed or a sleeping bed, the legs should be eight fingers high (approximately 15 centimeters), excluding the bed frame (the side rails of the bed). If it is made higher than this, he commits a Patayantika offense.' 'If a monk himself fills a mattress with tula cotton (a soft type of cotton), or instructs others to fill it, he commits a Patayantika offense.' 'If a monk wants to make a rain-bathing cloth, he should measure it according to the prescribed dimensions. The prescribed dimensions are: six Sugata vidasti (Sugata vidasti, a measurement of the Buddha's hand span, approximately 25-30 centimeters) in length and two and a half Sugata vidasti in width. If it is made larger than this, he commits a Patayantika offense.' 'If a monk wants to make a covering cloth, he should measure it according to the prescribed dimensions. The prescribed dimensions are: four Sugata vidasti in length and two and a half Sugata vidasti in width. If it is made larger than this, he commits a Patayantika offense.' 'If a monk wants to make a Nishidana (sitting mat), he should measure it according to the prescribed dimensions. The prescribed dimensions are: two Sugata vidasti in length and one and a half Sugata vidasti in width. If one vidasti of thread is added, or if it is made larger than this, he commits a Patayantika offense.' 'If a monk makes a robe according to the Buddha's robe size, or larger than the Buddha's robe size, he commits a Patayantika offense. The Buddha's robe size is: nine Sugata vidasti in length and six Sugata vidasti in width. This is the Buddha's robe size.' 'Venerable ones! Ninety Patayantika rules have been recited. Now I ask the venerable ones, are you pure in these?' (The second and third times are also asked in the same way.) 'Venerable ones! We are pure in these, because we are silent. Therefore, this matter is thus established.' 'Venerable ones! These are the four Patidesaniya (Patidesaniya) rules, recited every half month in the Pratimoksha (Pratimoksha).'

---

中說。

「若比丘，無病，白衣家內非親里比丘尼邊自手受食，是比丘應諸比丘邊出罪，如是言：『諸大德！我墮可呵法所不應作，是可出法我今出。』是第一波羅提提舍尼法。

「有諸比丘，白衣家請食，是中一比丘尼立指示：『與是比丘飯、與是比丘羹。』諸比丘應語是比丘尼：『小住姊妹！待諸比丘食竟。』若諸比丘中乃至無一比丘能語是比丘尼：『姊妹小住！待諸比丘食竟。』是比丘應余比丘邊出罪，如是言：『諸大德！我墮可呵法所不應作，是可出法我今出。』是第二波羅提提舍尼法。

「有諸學家中，僧作學家羯磨，若比丘知是學家中僧作學家羯磨，先不請後來自手受飯食，是比丘應余比丘邊出罪，如是言：『大德！我墮可呵法所不應作，是可出法我今出。』是第三波羅提提舍尼法。

「有僧阿蘭若處住，有疑怖畏。若比丘先知如是阿蘭若住處有疑怖畏，僧亦不作羯磨，不精舍外受飲食，精舍內受飲食，是比丘應余比丘邊出罪，如是言：『大德！我墮可呵法所不應作，是可出法我今出。』是第四波羅提提舍尼法。」

「諸大德！已說四波羅提提舍尼法。今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德

【現代漢語翻譯】 現代漢語譯本： 佛陀如是說。

『如果比丘沒有疾病，在俗家（白衣）中，從非親屬的比丘尼處親手接受食物，這位比丘應當在其他比丘面前懺悔，這樣說：『諸位大德！我犯了應受呵責、不應做的事情，這是可以懺悔的法，我現在懺悔。』這是第一條波羅提提舍尼法（Pratidesaniya Dharma，應向人懺悔之法）。

『有些比丘，在俗家接受齋飯邀請，其中一位比丘尼站著指示：『給這位比丘飯，給這位比丘羹。』眾比丘應當告訴這位比丘尼：『請稍等一下，姊妹！等眾比丘用完餐。』如果眾比丘中甚至沒有一位比丘能告訴這位比丘尼：『姊妹請稍等！等眾比丘用完餐。』這位比丘應當在其他比丘面前懺悔，這樣說：『諸位大德！我犯了應受呵責、不應做的事情，這是可以懺悔的法，我現在懺悔。』這是第二條波羅提提舍尼法。

『在一些僧團進行『學家羯磨』（Sekha-kamma，關於學法的羯磨）的家庭中，如果比丘知道這個家庭中僧團正在進行『學家羯磨』，事先沒有被邀請，之後卻親自接受飯食，這位比丘應當在其他比丘面前懺悔，這樣說：『大德！我犯了應受呵責、不應做的事情，這是可以懺悔的法，我現在懺悔。』這是第三條波羅提提舍尼法。

『有僧團住在阿蘭若（Aranya，寂靜處），那裡有疑慮和恐懼。如果比丘事先知道這樣的阿蘭若住處有疑慮和恐懼，僧團也沒有舉行羯磨（Kamma，僧團會議），不在精舍（Vihara，寺廟）外面接受飲料，在精舍內接受飲食，這位比丘應當在其他比丘面前懺悔，這樣說：『大德！我犯了應受呵責、不應做的事情，這是可以懺悔的法，我現在懺悔。』這是第四條波羅提提舍尼法。』

『諸位大德！已經說了四條波羅提提舍尼法。現在問諸位大德，你們對此是否清凈？』（第二次、第三次也這樣問。）『諸位大德！對此是清凈的，因為大家默然不語，這件事就這樣接受。』

『諸位大德！'

【English Translation】 English version: Thus it was said.

『If a bhikkhu, without illness, personally receives food from a bhikkhuni who is not a relative within a layperson's house, that bhikkhu should confess to the other bhikkhus, saying: 『Venerable sirs! I have fallen into a blameworthy act that should not be done; this is a confessable act, and I now confess it.』 This is the first Pratidesaniya Dharma (rule requiring confession).』

『If some bhikkhus are invited for a meal at a layperson's house, and a bhikkhuni stands there instructing: 『Give rice to this bhikkhu, give soup to this bhikkhu.』 The bhikkhus should tell that bhikkhuni: 『Wait a moment, sister! Wait until the bhikkhus have finished eating.』 If among the bhikkhus, not even one bhikkhu can tell that bhikkhuni: 『Sister, wait a moment! Wait until the bhikkhus have finished eating,』 that bhikkhu should confess to the other bhikkhus, saying: 『Venerable sirs! I have fallen into a blameworthy act that should not be done; this is a confessable act, and I now confess it.』 This is the second Pratidesaniya Dharma.』

『In some families where the Sangha (community) is performing a Sekha-kamma (training practice procedure), if a bhikkhu knows that the Sangha is performing a Sekha-kamma in that family, and without being invited beforehand, personally receives food, that bhikkhu should confess to the other bhikkhus, saying: 『Venerable sir! I have fallen into a blameworthy act that should not be done; this is a confessable act, and I now confess it.』 This is the third Pratidesaniya Dharma.』

『There is a Sangha dwelling in an Aranya (forest dwelling), where there is doubt and fear. If a bhikkhu knows beforehand that such an Aranya dwelling place has doubt and fear, and the Sangha has not performed a Kamma (formal act of the Sangha), and he receives drinks outside the Vihara (monastery), and receives food inside the Vihara, that bhikkhu should confess to the other bhikkhus, saying: 『Venerable sir! I have fallen into a blameworthy act that should not be done; this is a confessable act, and I now confess it.』 This is the fourth Pratidesaniya Dharma.』

『Venerable sirs! The four Pratidesaniya Dharmas have been stated. Now I ask the venerable sirs, are you clear on this?』 (The second and third times are also asked in the same way.) 『Venerable sirs! We are clear on this, because of the silence, this matter is thus accepted.』

『Venerable sirs!』

---

！是眾學法，半月半月波羅提木叉中說。

「不高著內衣，應當學。

「不下著內衣，應當學。

「不參差著內衣，應當學。

「不如釿頭著內衣，應當學。

「不如多羅葉著內衣，應當學。

「不如象鼻著內衣，應當學。

「不如麨團著內衣，應當學。

「不細褶著內衣，應當學。

「不如兩耳著內衣，應當學。

「不生起著內衣，應當學。

「不細生疏著內衣，應當學。

「周齊著內衣，應當學。

「不高被衣，應當學。

「不下被衣，應當學。

「不參差被衣，應當學。

「齊整被衣，應當學。

「好覆身入白衣舍，應當學。

「好覆身白衣舍坐，應當學。

「善好入白衣舍，應當學。

「善好白衣舍坐，應當學。

「不眄視入白衣舍，應當學。

「不眄視白衣舍坐，應當學。

「不嗅入白衣舍，應當學。

「不嗅白衣舍坐，應當學。

「不自大入白衣舍，應當學。

「不自大白衣舍坐，應當學。

「小聲入白衣舍，應當學。

「小聲白衣舍坐，應當學。

「不胡跪入白衣舍，應當學。

「不胡跪白衣舍坐，應

【現代漢語翻譯】 現代漢語譯本： 這些是需要學習的戒律，在每半月的波羅提木叉（Pratimoksha，戒律）中宣說。

『不穿過高的內衣，應當學習。』

『不穿過低的內衣，應當學習。』

『不穿不平整的內衣，應當學習。』

『不穿像斧頭形狀的內衣，應當學習。』

『不穿像多羅葉（Tala leaf）形狀的內衣，應當學習。』

『不穿像象鼻形狀的內衣，應當學習。』

『不穿像糌粑團形狀的內衣，應當學習。』

『不穿有細褶的內衣，應當學習。』

『不穿像兩隻耳朵形狀的內衣，應當學習。』

『不穿突兀隆起的內衣，應當學習。』

『不穿過於細薄稀疏的內衣，應當學習。』

『穿著周正的內衣，應當學習。』

『不蓋過高的被衣，應當學習。』

『不蓋過低的被衣，應當學習。』

『不蓋不平整的被衣，應當學習。』

『蓋整齊的被衣，應當學習。』

『好好地覆蓋身體進入在家居士的住所，應當學習。』

『好好地覆蓋身體在在家居士的住所坐下，應當學習。』

『善巧地進入在家居士的住所，應當學習。』

『善巧地在在家居士的住所坐下，應當學習。』

『不斜視地進入在家居士的住所，應當學習。』

『不斜視地在在家居士的住所坐下，應當學習。』

『不嗅聞地進入在家居士的住所，應當學習。』

『不嗅聞地在在家居士的住所坐下，應當學習。』

『不自大地進入在家居士的住所，應當學習。』

『不自大地在在家居士的住所坐下，應當學習。』

『小聲地進入在家居士的住所，應當學習。』

『小聲地在在家居士的住所坐下，應當學習。』

『不胡亂跪拜地進入在家居士的住所，應當學習。』

『不胡亂跪拜地在在家居士的住所坐下，應當學習。』

【English Translation】 English version: These are the precepts to be learned, recited in the Pratimoksha (code of monastic discipline) every half-month.

『One should train oneself not to wear an inner garment that is too high.』

『One should train oneself not to wear an inner garment that is too low.』

『One should train oneself not to wear an inner garment that is uneven.』

『One should train oneself not to wear an inner garment shaped like an axe-head.』

『One should train oneself not to wear an inner garment shaped like a Tala leaf (palm leaf).』

『One should train oneself not to wear an inner garment shaped like an elephant's trunk.』

『One should train oneself not to wear an inner garment shaped like a ball of parched flour.』

『One should train oneself not to wear an inner garment with fine pleats.』

『One should train oneself not to wear an inner garment shaped like two ears.』

『One should train oneself not to wear an inner garment that is raised up.』

『One should train oneself not to wear an inner garment that is too thin and sparse.』

『One should train oneself to wear an inner garment that is well-rounded.』

『One should train oneself not to cover oneself with a robe that is too high.』

『One should train oneself not to cover oneself with a robe that is too low.』

『One should train oneself not to cover oneself with a robe that is uneven.』

『One should train oneself to cover oneself with a robe that is neatly arranged.』

『One should train oneself to enter the householder's dwelling well-covered.』

『One should train oneself to sit in the householder's dwelling well-covered.』

『One should train oneself to enter the householder's dwelling skillfully.』

『One should train oneself to sit in the householder's dwelling skillfully.』

『One should train oneself not to glance around when entering the householder's dwelling.』

『One should train oneself not to glance around when sitting in the householder's dwelling.』

『One should train oneself not to sniff when entering the householder's dwelling.』

『One should train oneself not to sniff when sitting in the householder's dwelling.』

『One should train oneself not to be arrogant when entering the householder's dwelling.』

『One should train oneself not to be arrogant when sitting in the householder's dwelling.』

『One should train oneself to enter the householder's dwelling quietly.』

『One should train oneself to sit in the householder's dwelling quietly.』

『One should train oneself not to kneel improperly when entering the householder's dwelling.』

『One should train oneself not to kneel improperly when sitting in the householder's dwelling.』

---

當學。

「不覆頭入白衣舍，應當學。

「不覆頭白衣舍坐，應當學。

「不幞頭入白衣舍，應當學。

「不幞頭白衣舍坐，應當學。

「不叉腰入白衣舍，應當學。

「不叉腰白衣舍坐，應當學。

「不現胸入白衣舍，應當學。

「不現胸白衣舍坐，應當學。

「不現脅入白衣舍，應當學。(四十)

「不現脅白衣舍坐，應當學。

「不反抄衣入白衣舍，應當學。

「不反抄衣白衣舍坐，應當學。

「不左右抄衣入白衣舍，應當學。

「不左右抄衣白衣舍坐，應當學。

「不放衣掉入白衣舍，應當學。

「不放衣掉白衣舍坐，應當學。

「不掉臂入白衣舍，應當學。

「不掉臂白衣舍坐，應當學。

「不搖肩入白衣舍，應當學。(五十)

「不搖肩白衣舍坐，應當學。

「不搖頭入白衣舍，應當學。

「不搖頭白衣舍坐，應當學。

「不搖身入白衣舍，應當學。

「不搖身白衣舍坐，應當學。

「不攜手入白衣舍，應當學。

「不攜手白衣舍坐，應當學。

「不躄行入白衣舍，應當學。

「不躄行白衣舍坐，應當學。

「

【現代漢語翻譯】 現代漢語譯本 『不蒙著頭進入在家居士的住所，應當學習。』 『不蒙著頭在在家居士的住所坐下，應當學習。』 『不包著頭巾進入在家居士的住所，應當學習。』 『不包著頭巾在在家居士的住所坐下，應當學習。』 『不叉著腰進入在家居士的住所，應當學習。』 『不叉著腰在在家居士的住所坐下，應當學習。』 『不袒露胸膛進入在家居士的住所，應當學習。』 『不袒露胸膛在在家居士的住所坐下，應當學習。』 『不袒露脅部進入在家居士的住所，應當學習。』(四十) 『不袒露脅部在在家居士的住所坐下，應當學習。』 『不反手抄著衣服進入在家居士的住所，應當學習。』 『不反手抄著衣服在在家居士的住所坐下，應當學習。』 『不左右手抄著衣服進入在家居士的住所，應當學習。』 『不左右手抄著衣服在在家居士的住所坐下，應當學習。』 『不放任衣服掉落進入在家居士的住所，應當學習。』 『不放任衣服掉落在在家居士的住所坐下，應當學習。』 『不甩著手臂進入在家居士的住所，應當學習。』 『不甩著手臂在在家居士的住所坐下，應當學習。』 『不搖晃肩膀進入在家居士的住所，應當學習。』(五十) 『不搖晃肩膀在在家居士的住所坐下，應當學習。』 『不搖著頭進入在家居士的住所，應當學習。』 『不搖著頭在在家居士的住所坐下，應當學習。』 『不搖晃身體進入在家居士的住所，應當學習。』 『不搖晃身體在在家居士的住所坐下，應當學習。』 『不手牽著手進入在家居士的住所，應當學習。』 『不手牽著手在在家居士的住所坐下，應當學習。』 『不跛著腳進入在家居士的住所，應當學習。』 『不跛著腳在在家居士的住所坐下，應當學習。』

【English Translation】 English version 『One should train oneself not to enter the householder's (bai yi she 白衣舍) dwelling with one's head covered.』 『One should train oneself not to sit in the householder's dwelling with one's head covered.』 『One should train oneself not to enter the householder's dwelling with a turban (fu tou 幞頭) on one's head.』 『One should train oneself not to sit in the householder's dwelling with a turban on one's head.』 『One should train oneself not to enter the householder's dwelling with one's hands on one's hips.』 『One should train oneself not to sit in the householder's dwelling with one's hands on one's hips.』 『One should train oneself not to enter the householder's dwelling with one's chest exposed.』 『One should train oneself not to sit in the householder's dwelling with one's chest exposed.』 『One should train oneself not to enter the householder's dwelling with one's sides exposed.』 (forty) 『One should train oneself not to sit in the householder's dwelling with one's sides exposed.』 『One should train oneself not to enter the householder's dwelling with one's hands clasped behind one's back holding the robe.』 『One should train oneself not to sit in the householder's dwelling with one's hands clasped behind one's back holding the robe.』 『One should train oneself not to enter the householder's dwelling with one's hands holding the robe on either side.』 『One should train oneself not to sit in the householder's dwelling with one's hands holding the robe on either side.』 『One should train oneself not to enter the householder's dwelling letting the robe fall down.』 『One should train oneself not to sit in the householder's dwelling letting the robe fall down.』 『One should train oneself not to enter the householder's dwelling swinging one's arms.』 『One should train oneself not to sit in the householder's dwelling swinging one's arms.』 『One should train oneself not to enter the householder's dwelling shaking one's shoulders.』 (fifty) 『One should train oneself not to sit in the householder's dwelling shaking one's shoulders.』 『One should train oneself not to enter the householder's dwelling shaking one's head.』 『One should train oneself not to sit in the householder's dwelling shaking one's head.』 『One should train oneself not to enter the householder's dwelling shaking one's body.』 『One should train oneself not to sit in the householder's dwelling shaking one's body.』 『One should train oneself not to enter the householder's dwelling holding hands.』 『One should train oneself not to sit in the householder's dwelling holding hands.』 『One should train oneself not to enter the householder's dwelling limping.』 『One should train oneself not to sit in the householder's dwelling limping.』

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不累腳入白衣舍，應當學。

「不累腳白衣舍坐，應當學。

「不掌扶頰白衣舍坐，為白衣笑故，應當學。

「一心受飯，應當學。

「一心受羹，應當學。

「不溢缽受飯食，應當學。

「羹飯等食，應當學。

「不偏刳食，應當學。

「不缽中擇好飯食，應當學。

「不大摶飯食，應當學。

「摶飯可口食，應當學。

「不張口待飯食，應當學。

「不含食語，應當學。

「不嚙半食，應當學。

「不嚼食作聲食，應當學。

「不全吞食食，應當學。

「不味嚥食食，應當學。

「不吐舌食，應當學。

「不嗅食食，應當學。

「不舐手食，應當學。

「不指抆缽食，應當學。

「不棄飯食，應當學。

「不振手食，應當學。

「不污手受食器，應當學。「

不得以飯覆羹更望得，應當學。

「不病不得為身索羹飯，應當學。

「不得嫉心看比坐缽中，應當學。

「一心觀缽食，應當學。

「次第食，應當學。

「不應洗缽水棄白衣舍內，除語檀越，應當學。

「人騎馬不應為說法，除病，應當學。

「人

【現代漢語翻譯】 現代漢語譯本 不拖著腳進入俗人居住的地方，應當學習。 不靠著俗人居住的地方坐下，應當學習。 不託著臉頰在俗人居住的地方坐下，因為俗人會嘲笑，應當學習。 專心接受供養的飯食，應當學習。 專心接受供養的羹湯，應當學習。 接受飯食時，不要讓飯食溢出缽，應當學習。 羹和飯要均衡食用，應當學習。 不要挑著缽中的一部分食物吃，應當學習。 不要在缽中挑選好的飯食，應當學習。 不要捏成太大的飯糰，應當學習。 捏成大小適口的飯糰食用，應當學習。 不要張著嘴等待飯食，應當學習。 不要含著食物說話，應當學習。 不要咬一半就放下，應當學習。 不要嚼食物時發出聲音，應當學習。 不要囫圇吞棗，應當學習。 不要品嚐味道后才嚥下，應當學習。 不要吐出舌頭舔食，應當學習。 不要嗅飯食的味道，應當學習。 不要舔手上的食物，應當學習。 不要用手指擦拭缽，應當學習。 不要丟棄飯食，應當學習。 不要抖動著手吃飯，應當學習。 不要用臟手拿取食器，應當學習。 不能用飯蓋住羹，希望得到更多，應當學習。 不是生病的時候，不能爲了自己要求更多的羹飯，應當學習。 不要嫉妒地看著其他同座的人的缽，應當學習。 專心觀察缽中的食物，應當學習。 按順序食用，應當學習。 不應該把洗缽的水倒在俗人居住的地方，除非事先告知施主（檀越），應當學習。 當有人騎在馬上時，不應該為他們說法，除非是生病的人，應當學習。 人

【English Translation】 English version One should learn not to drag one's feet when entering a layman's dwelling (白衣舍, bái yī shè). One should learn not to sit leaning against a layman's dwelling. One should learn not to sit with one's cheek propped up in a layman's dwelling, lest the laymen laugh. One should learn to receive food with a focused mind. One should learn to receive soup with a focused mind. One should learn not to let food overflow the bowl when receiving it. One should learn to eat soup and rice in equal measure. One should learn not to eat selectively from the bowl. One should learn not to pick out the best food from the bowl. One should learn not to make large lumps of food. One should learn to make lumps of food that are easy to eat. One should learn not to wait for food with one's mouth open. One should learn not to speak with food in one's mouth. One should learn not to bite off half of the food and leave the rest. One should learn not to make noise while chewing. One should learn not to swallow food whole. One should learn not to taste the food before swallowing. One should learn not to stick out one's tongue while eating. One should learn not to smell the food. One should learn not to lick one's hands while eating. One should learn not to wipe the bowl with one's fingers. One should learn not to discard food. One should learn not to shake one's hands while eating. One should learn not to receive utensils with dirty hands. One should learn not to cover the soup with rice in the hope of getting more. One should learn not to ask for more soup or rice for oneself unless one is ill. One should learn not to look jealously at the bowls of those sitting nearby. One should learn to observe the food in the bowl with a focused mind. One should learn to eat in an orderly manner. One should learn not to discard the water used for washing the bowl in a layman's dwelling, unless one has informed the donor (檀越, Tányuè). One should learn not to preach to someone riding a horse, unless they are ill. Person

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在前、比丘在後，不應為說法，除病，應當學。

「人在道中、比丘在道外，不應為說法，除病，應當學。

「人在高、比丘在下，不應為說法，除病，應當學。

「人坐、比丘立，不應為說法，除病，應當學。

「人臥、比丘坐，不應為說法，除病，應當學。

「人覆頭，不應為說法，除病，應當學。

「人幞頭，不應為說法，除病，應當學。

「人叉腰，不應為說法，除病，應當學。

「人現胸，不應為說法，除病，應當學。

「人現脅，不應為說法，除病，應當學。(一百)

「人反抄衣，不應為說法，除病，應當學。

「人左右反抄衣，不應為說法，除病，應當學。

「人放衣掉，不應為說法，除病，應當學。

「人著屐，不應為說法，除病，應當學。

「人著革屣，不應為說法，除病，應當學。

「人捉杖，不應為說法，除病，應當學。

「人捉蓋，不應為說法，除病，應當學。

「人捉五尺刀，不應為說法，除病，應當學。

「人捉小刀，不應為說法，除病，應當學。

「人捉弓箭種種器杖，不應為說法，除病，應當學。

「不應生草上大小便涕唾，除病，應當學。

【現代漢語翻譯】 現代漢語譯本 『比丘（bhikkhu，佛教僧侶）在前，比丘在後，不應該為前者說法，除非是生病的情況，應當學習。』 『人在道路中間，比丘在道路旁邊，不應該為前者說法，除非是生病的情況，應當學習。』 『人在高處，比丘在低處，不應該為前者說法，除非是生病的情況，應當學習。』 『人坐著，比丘站著，不應該為前者說法，除非是生病的情況，應當學習。』 『人躺著，比丘坐著，不應該為前者說法，除非是生病的情況，應當學習。』 『人蒙著頭，不應該為前者說法，除非是生病的情況，應當學習。』 『人包著頭巾，不應該為前者說法，除非是生病的情況，應當學習。』 『人叉著腰，不應該為前者說法，除非是生病的情況，應當學習。』 『人袒露胸膛，不應該為前者說法，除非是生病的情況，應當學習。』 『人袒露脅部，不應該為前者說法，除非是生病的情況，應當學習。』 『人反抄著衣，不應該為前者說法，除非是生病的情況，應當學習。』 『人左右反抄著衣，不應該為前者說法，除非是生病的情況，應當學習。』 『人放任衣物掉落，不應該為前者說法，除非是生病的情況，應當學習。』 『人穿著木屐，不應該為前者說法，除非是生病的情況，應當學習。』 『人穿著皮鞋，不應該為前者說法，除非是生病的情況，應當學習。』 『人拿著手杖，不應該為前者說法，除非是生病的情況，應當學習。』 『人拿著傘蓋，不應該為前者說法，除非是生病的情況，應當學習。』 『人拿著五尺長的刀，不應該為前者說法，除非是生病的情況，應當學習。』 『人拿著小刀，不應該為前者說法，除非是生病的情況，應當學習。』 『人拿著弓箭等各種器械，不應該為前者說法，除非是生病的情況，應當學習。』 『不應該在生長的草上大小便、吐痰、擤鼻涕，除非是生病的情況，應當學習。』

【English Translation】 English version 『A bhikkhu (Buddhist monk) should not preach to someone in front of him if another bhikkhu is behind him, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone in the middle of the road if the bhikkhu is on the side of the road, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone on higher ground if the bhikkhu is on lower ground, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is sitting if the bhikkhu is standing, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is lying down if the bhikkhu is sitting, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who has their head covered, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is wearing a turban, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who has their hands on their hips, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is exposing their chest, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is exposing their flanks, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who has their robe tucked up in the back, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who has their robe tucked up on both sides in the back, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is letting their robe hang loosely, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is wearing wooden sandals, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is wearing leather shoes, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is holding a staff, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is holding an umbrella, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is holding a five-foot-long knife, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is holding a small knife, except in cases of illness; this should be learned.』 『A bhikkhu should not preach to someone who is holding a bow and arrow or various other weapons, except in cases of illness; this should be learned.』 『One should not urinate, defecate, spit, or blow one's nose on growing grass, except in cases of illness; this should be learned.』

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「不應凈用水中大小便涕唾，除病，應當學。

「不應立大小便，除病，應當學。

「樹過人不應上，除大因緣，應當學。」

「諸大德！已說眾學法，今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是七滅諍法，半月半月波羅提木叉中說。

「應與現前毗尼人，當與現前毗尼。

「應與憶念毗尼人，當與憶念毗尼。

「應與不癡毗尼人，當與不癡毗尼。

「應與自言治人，當與自言治。

「應與覓罪相人，當與覓罪相。

「應與多覓罪相人，當與多覓罪相。

「種種僧中諍事起，如草布地除滅，應當學。」

「諸大德！已說七滅諍法，今問諸大德是中清凈不？」(第二、第三亦如是問。)「諸大德！是中清凈，默然故，是事如是持。」

「諸大德已說戒序、已說四波羅夷法、已說十三僧伽婆尸沙法、已說二不定法、已說三十尼薩耆波夜提法、已說九十波夜提法、已說四波羅提提舍尼法、已說眾學法、已說七滅諍法，是事入佛戒經中半月半月波羅提木叉中說，及余隨道戒法中。是中諸大德！一心歡喜不諍，如水乳合安樂行，應當學。」

毗婆尸佛如來、

【現代漢語翻譯】 現代漢語譯本 『不應該用不乾淨的水清洗大小便、鼻涕唾沫，除非是爲了治病，應當學習。』 『不應該站立著大小便，除非是爲了治病，應當學習。』 『樹木如果高於人，不應該攀爬，除非有重大的因緣，應當學習。』 『諸位大德！已經說了眾學法，現在問諸位大德，在這其中是否清凈？』（第二次、第三次也這樣問。）『諸位大德！在這其中是清凈的，因為大家默然不語，這件事就這樣接受奉行。』 『諸位大德！這是七種平息諍論的方法，在每半個月誦一次的波羅提木叉（Pratimoksha，戒經）中宣說。 『應該給予現前毗尼（Vini，戒律）的人，就應當給予現前毗尼。 『應該給予憶念毗尼的人，就應當給予憶念毗尼。 『應該給予不癡毗尼的人，就應當給予不癡毗尼。 『應該給予自言治（自己承認錯誤並接受懲罰）的人，就應當給予自言治。 『應該給予尋找罪相的人，就應當給予尋找罪相。 『應該給予多次尋找罪相的人，就應當給予多次尋找罪相。 『各種僧團中的爭端發生時，應當像用草覆蓋地面一樣消除平息，應當學習。』 『諸位大德！已經說了七滅諍法，現在問諸位大德，在這其中是否清凈？』（第二次、第三次也這樣問。）『諸位大德！在這其中是清凈的，因為大家默然不語，這件事就這樣接受奉行。』 『諸位大德！已經說了戒序、已經說了四波羅夷法（Parajika，四重罪）、已經說了十三僧伽婆尸沙法（Sanghavasesa，十三僧殘罪）、已經說了二不定法、已經說了三十尼薩耆波夜提法（Nissaggiya Pacittiya，三十捨墮罪）、已經說了九十波夜提法（Pacittiya，九十單墮罪）、已經說了四波羅提提舍尼法（Patidesaniya，四悔過罪）、已經說了眾學法、已經說了七滅諍法，這些都收入佛戒經中，每半個月在波羅提木叉（Pratimoksha，戒經）中宣說，以及其他隨順於道的戒法中。諸位大德！應當一心歡喜，沒有爭論，像水和乳交融一樣，安樂地奉行，應當學習。』 毗婆尸佛（Vipassi Buddha）如來、

【English Translation】 English version 『One should not use unclean water to cleanse excrement, urine, mucus, or saliva, except for the purpose of curing illness; one should train oneself.』 『One should not stand while urinating or defecating, except for the purpose of curing illness; one should train oneself.』 『One should not climb a tree that is taller than a person, except for a great reason; one should train oneself.』 『Venerable ones! The rules of conduct have been spoken. Now I ask the venerable ones, are you clear in these matters?』 (The second and third times are asked in the same way.) 『Venerable ones! We are clear in these matters. Because of our silence, this matter is accepted and upheld in this way.』 『Venerable ones! These are the seven ways to settle disputes, which are spoken in the Pratimoksha (code of monastic rules) every half month.』 『To the person who should be given the present Vini (discipline), the present Vini should be given.』 『To the person who should be given the Vini of remembrance, the Vini of remembrance should be given.』 『To the person who should be given the Vini of non-delusion, the Vini of non-delusion should be given.』 『To the person who should be given self-adjudication, self-adjudication should be given.』 『To the person who should be given the seeking of offenses, the seeking of offenses should be given.』 『To the person who should be given the frequent seeking of offenses, the frequent seeking of offenses should be given.』 『When various disputes arise in the Sangha (monastic community), they should be eliminated and pacified like covering the ground with grass; one should train oneself.』 『Venerable ones! The seven ways to settle disputes have been spoken. Now I ask the venerable ones, are you clear in these matters?』 (The second and third times are asked in the same way.) 『Venerable ones! We are clear in these matters. Because of our silence, this matter is accepted and upheld in this way.』 『Venerable ones! The introduction to the precepts has been spoken, the four Parajika (defeats) have been spoken, the thirteen Sanghavasesa (formal meeting offences) have been spoken, the two Aniyata (undetermined offences) have been spoken, the thirty Nissaggiya Pacittiya (offences entailing forfeiture) have been spoken, the ninety Pacittiya (offences of expiation) have been spoken, the four Patidesaniya (offences to be confessed) have been spoken, the rules of conduct have been spoken, and the seven ways to settle disputes have been spoken. These are included in the Buddha's code of precepts, which is spoken in the Pratimoksha (code of monastic rules) every half month, as well as in other precepts that accord with the path. Venerable ones! You should be single-minded, joyful, and without dispute, practicing peacefully like the mixing of water and milk; one should train oneself.』 Vipassi Buddha (Vipassi Buddha), the Thus-Gone One,

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無所著、等正覺，為六百二十萬比丘前後圍繞，說是戒經：

「忍辱第一道，　　涅槃佛稱最； 　出家惱他人，　　不名為沙門。」

尸棄佛如來、無所著、等正覺，為八十萬比丘前後圍繞，說是戒經：

「譬如明眼人，　　能避險惡道； 　世有聰明人，　　能遠離諸惡。」

毗缽施佛如來、無所著、等正覺，為十萬比丘前後圍繞，說是戒經：

「不惱不說過，　　如戒所說行， 　飯食知節量，　　常樂在閑處， 　心凈樂精進，　　是名諸佛教。」

拘留孫佛如來、無所著、等正覺，為四萬比丘前後圍繞，說是戒經：

「譬如蜂採花，　　不壞色與香， 　但取其味去；　　比丘入聚落， 　不破壞他事，　　不觀作不作， 　但自觀身行，　　諦視善不善。」

拘那含佛如來、無所著、等正覺，為三萬比丘前後圍繞，說是戒經：

「欲得好心莫放逸，　　聖人善法當勤學； 　若有知寂一心人，　　乃能無復憂愁患。」

迦葉佛如來、無所著、等正覺，為二萬比丘前後圍繞，說是戒經：

「一切惡莫作，　　當具足善法， 　自凈其志意，　　是名諸佛教。」

我釋迦牟尼佛如來、無所著、等正覺，為千二百五十未曾有僧前後圍繞，說是戒經：

「護

【現代漢語翻譯】 現代漢語譯本： 無所著、等正覺（Anuttara-samyak-sambodhi，無上正等正覺）的佛陀，被六百二十萬比丘（bhiksu，出家修行的男性佛教徒）前後圍繞，宣說戒經： 『忍辱是第一要道，涅槃（Nirvana，寂滅）是佛陀所稱讚的最高境界；出家人如果惱亂他人，就不能稱為沙門（sramana，修行者）。』 尸棄佛（Sikhin Buddha）如來、無所著、等正覺，被八十萬比丘前後圍繞，宣說戒經： 『譬如明眼人，能夠避開危險的道路；世上有聰明人，能夠遠離各種惡行。』 毗缽施佛（Vipasyin Buddha）如來、無所著、等正覺，被十萬比丘前後圍繞，宣說戒經： 『不惱害他人，不說人過失，如戒律所說的那樣實行，飲食知道節制，常常喜歡在清靜的地方，內心清凈，樂於精進，這就是諸佛的教導。』 拘留孫佛（Krakucchanda Buddha）如來、無所著、等正覺，被四萬比丘前後圍繞，宣說戒經： 『譬如蜜蜂採花，不損壞花的顏色和香味，只是取走它的花蜜；比丘進入村落，不破壞他人的事務，不觀察他人做什麼或不做什麼，只是觀察自己的身行，仔細審視什麼是善，什麼是不善。』 拘那含佛（Kanakamuni Buddha）如來、無所著、等正覺，被三萬比丘前後圍繞，宣說戒經： 『想要獲得好的心境，就不要放縱懈怠，對於聖人的善法應當勤奮學習；如果有人知道寂靜，一心不亂，就能沒有憂愁和禍患。』 迦葉佛（Kasyapa Buddha）如來、無所著、等正覺，被二萬比丘前後圍繞，宣說戒經： 『一切惡事都不要做，應當具足各種善法，自己清凈自己的意志，這就是諸佛的教導。』 我釋迦牟尼佛（Sakyamuni Buddha）如來、無所著、等正覺，被一千二百五十位未曾有僧（arhat，阿羅漢）前後圍繞，宣說戒經： 『守護...

【English Translation】 English version: The Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), surrounded by six million two hundred thousand bhikshus (monks), proclaimed the precepts: 'Patience is the foremost practice, Nirvana (liberation) is what the Buddhas declare supreme; A renunciate who harms another, is not called a sramana (ascetic).' Sikhin Buddha (Sikhin Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by eight hundred thousand bhikshus, proclaimed the precepts: 'Just as a clear-eyed person, can avoid dangerous paths; So too, a wise person in the world, can avoid all evils.' Vipasyin Buddha (Vipasyin Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by one hundred thousand bhikshus, proclaimed the precepts: 'Not harming, not speaking ill, acting according to the precepts, knowing moderation in food, always delighting in secluded places, with a pure mind delighting in diligence, this is the teaching of all the Buddhas.' Krakucchanda Buddha (Krakucchanda Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by forty thousand bhikshus, proclaimed the precepts: 'Just as a bee collects honey, without harming the flower's color or fragrance, but takes only its essence; A bhikshu entering a village, does not disrupt others' affairs, does not observe what they do or do not do, but observes his own conduct, carefully examining what is good and what is not good.' Kanakamuni Buddha (Kanakamuni Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by thirty thousand bhikshus, proclaimed the precepts: 'If you wish to attain a good mind, do not be negligent, diligently study the noble ones' good teachings; If there is one who knows stillness and is of one mind, then they will be free from sorrow and suffering.' Kasyapa Buddha (Kasyapa Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by twenty thousand bhikshus, proclaimed the precepts: 'Do no evil, cultivate all that is good, purify your own mind; this is the teaching of all the Buddhas.' I, Sakyamuni Buddha (Sakyamuni Buddha), the Tathagata, Arhat, Samyak-sambuddha, surrounded by one thousand two hundred and fifty unprecedented monks (arhats), proclaimed the precepts: 'Guard...'

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身為善哉，　　能護口亦善； 　護意為善哉，　　護一切亦善。 　比丘護一切，　　便得離眾惡； 　比丘守口意，　　身不犯眾惡， 　是三業道凈，　　得聖所得道。」

「若人撾罵不還報，　　于嫌恨人心不恨， 　于瞋人中心常凈，　　見人為惡自不作。」

「七佛為世尊，　　能救護世間； 　所可說戒經，　　我已廣說竟。 　諸佛及弟子，　　恭敬是戒經； 　恭敬戒經已，　　各各相恭敬。 　慚愧得具足，　　能得無為道； 　已說戒經竟，　　僧一心布薩。」

十誦比丘波羅提木叉戒本

【現代漢語翻譯】 現代漢語譯本 善哉！能守護口語是好的；守護意念是好的；守護一切是好的。 比丘（bhikkhu，佛教僧侶）守護一切，就能遠離各種惡行；比丘（bhikkhu，佛教僧侶）守護口語和意念，身體不犯各種惡行，這三種行為清凈，就能獲得聖人所證之道。 『如果有人打罵而不還報，對於懷有嫌恨的人心中不懷恨，對於嗔怒的人心中常保清凈，見到別人作惡自己不去做。』 『過去七佛（Seven Buddhas）作為世尊（Buddha，覺悟者），能夠救護世間；所應該說的戒經，我已經廣泛地說完了。諸佛（Buddhas，覺悟者）以及弟子，恭敬這部戒經；恭敬戒經之後，各自互相恭敬。具備慚愧之心，就能獲得無為之道（nirvana，涅槃）；我已經說完戒經，僧團一心舉行布薩（uposatha，佛教的齋戒儀式）。』 《十誦比丘波羅提木叉戒本》（Dasa-bhikkhu-pratimoksha，比丘戒本）

【English Translation】 English version Well done! It is good to guard the mouth; it is good to guard the mind; it is good to guard everything. A bhikkhu (bhikkhu, Buddhist monk) guarding everything, then is able to depart from all evils; a bhikkhu (bhikkhu, Buddhist monk) guarding mouth and mind, the body does not commit all evils, these three actions are pure, then is able to obtain the path attained by the saints. 『If a person is beaten and scolded but does not retaliate, does not harbor hatred in the heart towards those who hold grudges, always keeps the heart pure towards those who are angry, and does not do evil himself when he sees others doing it.』 『The Seven Buddhas (Seven Buddhas) as World Honored Ones (Buddha, the awakened one), are able to save and protect the world; the precepts that should be spoken, I have already extensively spoken about. All Buddhas (Buddhas, the awakened ones) and disciples, respect this precepts scripture; having respected the precepts scripture, each respects each other. Having shame and remorse, one can attain the unconditioned path (nirvana, enlightenment); I have finished speaking the precepts scripture, the Sangha (Sangha, the Buddhist monastic community) single-mindedly performs the Uposatha (uposatha, Buddhist day of fasting).』 Dasa-bhikkhu-pratimoksha (Dasa-bhikkhu-pratimoksha, Monastic code for monks)

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