T23n1437_十誦比丘尼波羅提木叉戒本

大正藏第 23 冊 No. 1437 十誦比丘尼波羅提木叉戒本

No. 1437

十誦比丘尼波羅提木叉戒本一卷

宋長干寺沙門釋法顯集出

說法章

「大德尼僧聽！冬時一月過少一夜，余有一夜三月在，老死至近，佛法欲滅。」

第二教戒章

「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！」

第三會坐章

「未受具足者已出。」「僧今和合，先作何事？」(一人答：「布薩說波羅提木叉。」)「諸大德！不來諸比丘尼，說欲及清凈。」

第四供養章

「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。」

第五和眾

【現代漢語翻譯】 現代漢語譯本 《十誦比丘尼波羅提木叉戒本》

宋 長干寺沙門 釋法顯 集出

說法章

『大德比丘尼眾聽！冬天已經過去一個月，還剩一夜，還有三個月的時間，死亡臨近，佛法也將衰滅。』

第二 教戒章

『諸位大德！爲了證得道果，要一心勤奮精進。為什麼呢？諸佛就是因為一心勤奮精進，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！』

第三 會坐章

『未受具足戒者請離開。』『現在僧團和合，先做什麼事？』（一人回答：『布薩，宣說波羅提木叉（Pratimoksha，戒律）。』）『諸位大德！沒有來的比丘尼，請傳達她們的意欲和清凈。』

第四 供養章

『合起十指的指甲和手掌，供養釋迦牟尼佛；我現在要宣說戒律，僧團應當一心諦聽。乃至對於微小的罪過，心中也應該生起極大的怖畏；如果犯了罪，要一心懺悔，以後更不要再犯。心如野馬奔馳于惡道，放逸難以禁止；佛所說的戒行，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一樣；繫縛自己的心不放逸，就像猴子被鎖鏈束縛一樣。日夜精進，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。』

第五 和眾

【English Translation】 English version 《Ten Recitations Vinaya for Bhikshunis - Pratimoksha》

Collected and Translated by Shramana釋法顯(Sh釋法顯) of Chang'gan Temple during the Song Dynasty

Chapter on Expounding the Dharma

'Venerable Bhikshuni Sangha, listen! One month of winter has passed, with one night remaining, and there are three months left. Old age and death are approaching, and the Buddha-dharma is about to decline.'

Chapter on the Second Teaching

'Venerable ones! For the sake of attaining the Path, diligently strive with one mind. Why? Because all Buddhas, through diligent striving with one mind, attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), how much more so other virtuous paths!'

Chapter on the Third Assembly

'Those who have not received full ordination, please leave.' 'Now that the Sangha is assembled in harmony, what should be done first?' (One person answers: 'Hold the Uposatha and recite the Pratimoksha (Pratimoksha, precepts).') 'Venerable ones! For those Bhikshunis who have not come, please convey their consent and purity.'

Chapter on the Fourth Offering

'Joining the fingernails and palms together, make offerings to Shakyamuni Buddha; I now wish to recite the precepts, the Sangha should listen attentively with one mind. Even for the smallest offenses, one should feel great fear in their heart; if one has committed an offense, one should repent with one mind, and never commit it again. The mind is like a wild horse galloping on evil paths, and it is difficult to restrain; the precepts spoken by the Buddha are like sharp reins. The teachings spoken by the Buddha, 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 the 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; binding one's mind without negligence, like a monkey bound by chains. Day and night, constantly strive diligently, seeking true wisdom; such a person in the Buddha-dharma, is able to obtain a pure life.'

Chapter on the Fifth Harmony

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章

「大德尼僧聽！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。如是白。」

第六凈眾章

「諸大德！今共作布薩說波羅提木叉，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。如一一比丘尼問答，是比丘尼眾中三唱亦如是。若有比丘尼，如是比丘尼眾中第三唱，憶有罪不發露，得故妄語罪。諸大德！故妄語罪，佛說遮道法。比丘尼於此中欲求清凈，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！是八波羅夷法，半月半月波羅提木叉中說。

「若比丘尼，同入比丘尼學法，不捨戒、戒羸不出，行淫法乃至共畜生，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，若聚落、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、若言：『汝小兒！汝賊！汝癡！』如是相，不與物取，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，若人、若似人，故自手奪命、若持刀與，若教死、若贊死，作是言：『人用惡活為？

【現代漢語翻譯】 現代漢語譯本 章

『各位尼僧請聽！今天是十五日布薩日，宣說波羅提木叉（Pratimoksha，戒經）。如果僧團時間已到，僧團允許，請僧團一心進行布薩，宣說波羅提木叉。就這樣稟告。』

第六 凈眾章

『各位大德！現在共同進行布薩，宣說波羅提木叉，僧團一心仔細聽！有罪的人應當發露懺悔，沒有罪的人保持沉默。因為沉默，應當知道各位大德是清凈的。就像一一比丘尼問答一樣，在比丘尼眾中三次唱誦也是這樣。如果有比丘尼，像這樣在比丘尼眾中第三次唱誦時，記得自己有罪而不發露，就犯了故意妄語罪。各位大德！故意妄語罪，佛陀說是障礙修道的法。比丘尼在此中想要尋求清凈，記得自己有罪就應當發露，發露就能得到安穩，不發露罪過就會更加深重。』

『各位大德！已經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，這件事就這樣持守。』

『各位大德！這是八條波羅夷法（Parajika，斷頭罪），每半個月在波羅提木叉中宣說。

如果比丘尼，一同進入比丘尼學法，不捨戒、戒行衰弱也不退出，行淫法乃至與畜生行淫，這位比丘尼，犯波羅夷罪，不應當共同居住。

如果比丘尼，在村落或者空曠的地方，不給予而取走，稱為盜取。因為不給予而取走東西，如果國王或者與國王同等的人，捉拿、殺害、捆綁、驅逐、判輸金錢的罪、或者說：『你這小兒！你這賊！你這愚癡的人！』像這樣的情況，不給予而取走東西，這位比丘尼，犯波羅夷罪，不應當共同居住。

如果比丘尼，無論是人還是非人，故意親手奪取性命、或者遞刀給別人、或者教唆別人去死、或者讚歎死亡，這樣說：『人活著有什麼用呢？』

【English Translation】 English version Chapter

'Venerable nuns, listen! Today is the fifteenth day, the day of Posadha (Uposatha, observance day), when the Pratimoksha (code of monastic discipline) is recited. If the Sangha (community) is ready and approves, let the Sangha mindfully perform the Posadha and recite the Pratimoksha. Thus it is announced.'

Sixth Chapter on Purity of the Assembly

'Venerable ones! Now we will together perform the Posadha and recite the Pratimoksha. Let the Sangha listen attentively! Those who have committed offenses should confess them; those who are without offense should remain silent. Because of your silence, it should be known that you, venerable ones, are pure. Just as the nuns are questioned individually, so it is done three times in the assembly of nuns. If there is a nun who, after this third recitation in the assembly of nuns, remembers having committed an offense but does not confess it, she commits the offense of intentional lying. Venerable ones! The Buddha has said that intentional lying is a Dharma (teaching) that obstructs the path. A nun who seeks purity in this matter, if she remembers having committed an offense, should confess it; by confessing, she will find peace; by not confessing, the offense will deepen.'

'Venerable ones! The preamble to the Pratimoksha has been spoken. Now I ask you, 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 upheld.'

'Venerable ones! These are the eight Parajika (defeats, expulsion offenses), which are recited in the Pratimoksha every half month.

If a nun, having entered the training of nuns, does not renounce the precepts, does not leave even with weakened precepts, engages in sexual intercourse, even with an animal, this nun has committed a Parajika offense and should not live together.

If a nun, in a village or in an empty place, takes what is not given, it is called stealing. Because of taking what is not given, if the king or someone equal to the king, seizes, kills, binds, banishes, imposes a fine, or says: 'You child! You thief! You fool!' In such cases, taking what is not given, this nun has committed a Parajika offense and should not live together.

If a nun, whether it be a human or a non-human being, intentionally takes a life with her own hand, or gives a knife to another, or encourages death, or praises death, saying: 'What is the use of living a miserable life?'

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死勝生。』隨彼心樂死，種種因緣教死、贊死，是人因是事死，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，不知不見，空無過人法，自言：『我如是知、如是見。』是比丘尼后時若問、若不問，貪利養故，不知言知、不見言見，空誑妄語，除增上慢，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，有漏心，聽漏心男子，髮際已下至膝腕已上，卻衣順摩、逆摩、牽推、按掏、抱上、抱下，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，有漏心，聽漏心男子，捉手、捉衣，共立、共語、共期入屏覆處，待男子來，與身如白衣女。以此八事示貪著相，是比丘尼，犯波羅夷，不應共住。

「若比丘尼，知比丘尼犯重罪，覆藏乃至一夜，是比丘尼，知彼比丘尼若退、若住、若滅、若去，後作是言：『我亦先知是比丘尼犯如是如是罪，但不欲自舉、不欲向僧說。或有人言：「云何妹自污其姊？」』是比丘尼，犯波羅夷，不應共住。

「若比丘尼，知是比丘，一心和合僧，如法作不見擯，獨一無二、無伴無侶，不休不息，便往隨順。諸比丘尼應如是諫是比丘尼：『是比丘，一心和合僧，如法作不見擯，獨一無二、無伴無侶，不休不息，汝莫隨順是比丘。』諸比丘尼如是諫時，堅持是事不捨

【現代漢語翻譯】 現代漢語譯本： 『讚美死亡勝過生存。』如果她隨順他人喜愛死亡的心意，以種種因緣教唆死亡、讚美死亡，這個人因此事而死，這位比丘尼（bhikkhuni，女性出家人）就犯了波羅夷（pārājika，斷頭罪），不應再與僧團共住。

『如果比丘尼（bhikkhuni，女性出家人）在沒有真正證得超凡之法的情況下，虛妄地說：『我如是知、如是見。』之後，無論是否有人詢問，她爲了貪圖利養，明明不知卻說知，明明不見卻說見，空作虛誑之語，除非是增上慢（adhimāna，未證言證），這位比丘尼（bhikkhuni，女性出家人）就犯了波羅夷（pārājika，斷頭罪），不應再與僧團共住。

如果比丘尼（bhikkhuni，女性出家人）心懷染欲，聽任心懷染欲的男子，從髮際以下到膝蓋和手腕以上，脫去衣服，順著、逆著摩擦，牽拉、推按、撫摸、抱上、抱下，這位比丘尼（bhikkhuni，女性出家人）就犯了波羅夷（pārājika，斷頭罪），不應再與僧團共住。

如果比丘尼（bhikkhuni，女性出家人）心懷染欲，聽任心懷染欲的男子，拉著手、拉著衣服，共同站立、共同說話、共同約定進入隱蔽之處，等待男子到來，像世俗女子一樣與他發生關係。以這八件事顯示貪著之相，這位比丘尼（bhikkhuni，女性出家人）就犯了波羅夷（pārājika，斷頭罪），不應再與僧團共住。

如果比丘尼（bhikkhuni，女性出家人）明知其他比丘尼（bhikkhuni，女性出家人）犯了重罪，卻加以隱瞞，甚至隱瞞一夜，這位比丘尼（bhikkhuni，女性出家人）知道那位比丘尼（bhikkhuni，女性出家人）或者已經離開、或者仍然居住、或者已經去世、或者已經離去，之後卻說：『我早就知道這位比丘尼（bhikkhuni，女性出家人）犯了如此如此的罪，只是不想自己舉發，不想向僧團稟告。』或者有人說：『怎麼妹妹要揭發姐姐的醜事呢？』這位比丘尼（bhikkhuni，女性出家人）就犯了波羅夷（pārājika，斷頭罪），不應再與僧團共住。

如果比丘尼（bhikkhuni，女性出家人）明知某位比丘（bhikkhu，男性出家人）被一心和合的僧團，如法地執行了不見擯（ukkhittako，驅擯），孤身一人、沒有同伴，不懺悔也不停止惡行，卻仍然前去隨順他。其他比丘尼（bhikkhuni，女性出家人）應當這樣勸誡這位比丘尼（bhikkhuni，女性出家人）：『這位比丘（bhikkhu，男性出家人）被一心和合的僧團，如法地執行了不見擯（ukkhittako，驅擯），孤身一人、沒有同伴，不懺悔也不停止惡行，你不要隨順這位比丘（bhikkhu，男性出家人）。』當其他比丘尼（bhikkhuni，女性出家人）這樣勸誡時，她仍然堅持不捨棄這種行為

【English Translation】 English version: 'Praising death is better than living.' If she follows that mind that delights in death, teaches death by various means, praises death, and that person dies because of this, that bhikkhuni (female monastic) has committed a pārājika (defeat) and should not live together.

If a bhikkhuni (female monastic), without knowing or seeing, falsely claims to possess superior qualities, saying, 'I know thus, I see thus,' and later, whether asked or not, due to greed for gain, says she knows when she does not know, says she sees when she does not see, speaks empty falsehoods, except in the case of excessive conceit, that bhikkhuni (female monastic) has committed a pārājika (defeat) and should not live together.

If a bhikkhuni (female monastic), with a lustful mind, allows a lustful man to touch her body from the hairline down to the knees and above the wrists, removing her clothes, stroking her forwards, stroking her backwards, pulling, pushing, pressing, fondling, embracing upwards, embracing downwards, that bhikkhuni (female monastic) has committed a pārājika (defeat) and should not live together.

If a bhikkhuni (female monastic), with a lustful mind, allows a lustful man to hold her hand, hold her robe, stand together, talk together, arrange to enter a hidden place, waiting for the man to come, and engages in sexual relations like a laywoman. By these eight things showing signs of attachment, that bhikkhuni (female monastic) has committed a pārājika (defeat) and should not live together.

If a bhikkhuni (female monastic) knows that another bhikkhuni (female monastic) has committed a serious offense, and conceals it even for one night, and that bhikkhuni (female monastic) knows that the other bhikkhuni (female monastic) has either left, or is still living there, or has died, or has departed, and later says, 'I knew all along that this bhikkhuni (female monastic) had committed such and such an offense, but I did not want to accuse her myself, nor did I want to tell the Sangha.' Or someone says, 'How can a younger sister expose her older sister?' That bhikkhuni (female monastic) has committed a pārājika (defeat) and should not live together.

If a bhikkhuni (female monastic) knows that a certain bhikkhu (male monastic) has been formally suspended (ukkhittako) by a Sangha that is united in purpose, in accordance with the Dhamma, being alone, without a companion, not ceasing or desisting, and still goes along with him. The other bhikkhunis (female monastics) should admonish that bhikkhuni (female monastic) thus: 'That bhikkhu (male monastic) has been formally suspended (ukkhittako) by a Sangha that is united in purpose, in accordance with the Dhamma, being alone, without a companion, not ceasing or desisting, you should not go along with that bhikkhu (male monastic).' When the other bhikkhunis (female monastics) admonish her in this way, she persists in that behavior and does not give it up.

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者，諸比丘尼應第二、第三諫，令舍是事故。第二、第三諫時，若舍是事善；若不捨者，是比丘尼，犯波羅夷，不應共住。」

「諸大德！已說八波羅夷法，若比丘尼犯一一法，是比丘尼不得共住、不得共事。如前，后亦如是，是比丘尼犯波羅夷，不應共住。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！是十七僧伽婆尸沙法，半月半月波羅提木叉中說。

「若比丘尼，行媒法，若持男意語女、持女意語男，若為婦事、若私通事，乃至一會時，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，惡瞋故，以無根波羅夷法，謗無波羅夷比丘尼，欲破彼梵行。是比丘尼后時若問、若不問，知是事無根，是比丘尼住瞋故作是語者，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，惡瞋故，異分中取片若似片事，以波羅夷法謗，欲破彼比丘尼梵行。是比丘尼后時若問、若不問，知是片似片事，是比丘尼住瞋故作是語者，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，有漏心，從漏心男子自手取食，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，語比丘尼言：『若汝無漏心，從漏心男子自手取食啖，若隨意用，于汝何

【現代漢語翻譯】 現代漢語譯本：『如果那些比丘尼（bhikkhuni，女性出家人）被指出犯了這些戒律，其他比丘尼應該第一次、第二次、第三次勸誡她們，讓她們放棄這些行為。在第二次、第三次勸誡時，如果她們放棄了這些行為是好的；如果不放棄，那麼這些比丘尼就犯了波羅夷（parajika，斷頭罪），不應該和她們一起居住。』 『諸位大德！我已經說了八條波羅夷法，如果比丘尼犯了其中任何一條，這位比丘尼就不得與大家共住、不得共同行事。如同之前所說，之後也是一樣，這位比丘尼犯了波羅夷，不應該和她一起居住。現在我問諸位大德，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，這件事就這樣成立了。』 『諸位大德！這是十七條僧伽婆尸沙法（sanghavasesa，僅次於波羅夷的重罪），在半月半月的波羅提木叉（patimokkha，戒律）中宣說。』 『如果比丘尼，從事媒合之事，無論是傳遞男子對女子的愛慕之語，還是傳遞女子對男子的愛慕之語，無論是爲了婚嫁之事，還是爲了私通之事，哪怕只是一次，這種行為初犯僧伽婆尸沙，可以悔過。』 『如果比丘尼，因為惡意的嗔恨，用沒有根據的波羅夷罪名，誹謗沒有犯波羅夷罪的比丘尼，想要破壞她的梵行（brahmacarya，清凈的修行生活）。這位比丘尼之後，無論是否被詢問，如果知道這件事是沒有根據的，而這位比丘尼是因為嗔恨而說了這些話，這種行為初犯僧伽婆尸沙，可以悔過。』 『如果比丘尼，因為惡意的嗔恨，在不同的事物中，拿取片段或者類似片段的事物，用波羅夷罪名來誹謗，想要破壞那位比丘尼的梵行。這位比丘尼之後，無論是否被詢問，如果知道這是片段或者類似片段的事物，而這位比丘尼是因為嗔恨而說了這些話，這種行為初犯僧伽婆尸沙，可以悔過。』 『如果比丘尼，以有漏的心，從有漏心的男子手中親自接受食物，這種行為初犯僧伽婆尸沙，可以悔過。』 『如果比丘尼，對比丘尼說：『如果你以無漏的心，從有漏心的男子手中親自接受食物並食用，或者隨意使用，對你有什麼…？』

【English Translation】 English version: 'If those bhikkhunis (female monastic) are pointed out as having violated these precepts, the other bhikkhunis should admonish them the first, second, and third time, telling them to abandon these actions. During the second and third admonitions, if they abandon these actions, that is good; if they do not abandon them, then these bhikkhunis have committed a parajika (defeat, expulsion offense), and should not live together with them.' 'Venerable ones! I have already spoken of the eight parajika rules. If a bhikkhuni commits any one of these rules, that bhikkhuni may not live together or work together with others. As said before, so it is afterward; that bhikkhuni has committed a parajika and should not live together. Now I ask you, venerable ones, are you clear about this?' The second and third time, it is asked in the same way: 'Are you clear about this?' 'Venerable ones! It is clear because you are silent. This matter is thus upheld.' 'Venerable ones! These are the seventeen sanghavasesa (formal meeting offense) rules, which are recited in the patimokkha (code of monastic rules) every half month.' 'If a bhikkhuni engages in matchmaking, whether conveying a man's intentions to a woman or a woman's intentions to a man, whether for marriage or for secret affairs, even once, this act is an initial offense of sanghavasesa, which can be expiated.' 'If a bhikkhuni, out of malicious anger, falsely accuses a bhikkhuni who has not committed a parajika offense, intending to destroy her brahmacarya (holy life), with an unfounded parajika accusation, and if later, whether asked or not, she knows that the matter is unfounded, and that she spoke those words out of anger, this act is an initial offense of sanghavasesa, which can be expiated.' 'If a bhikkhuni, out of malicious anger, takes a fragment or something resembling a fragment from different things, and accuses another bhikkhuni of a parajika offense, intending to destroy her brahmacarya, and if later, whether asked or not, she knows that it is a fragment or something resembling a fragment, and that she spoke those words out of anger, this act is an initial offense of sanghavasesa, which can be expiated.' 'If a bhikkhuni, with a defiled mind, personally receives food from the hand of a man with a defiled mind, this act is an initial offense of sanghavasesa, which can be expiated.' 'If a bhikkhuni says to another bhikkhuni: 'If you, with an undefiled mind, personally receive food from the hand of a man with a defiled mind and eat it, or use it as you please, what is...?'

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所能？』是法初犯僧伽婆尸沙可悔過。

「若比丘尼，若夜、若晝，若異聚落、若異界、若度水彼岸一身獨宿，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，恃勢言人者，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，知賊女決斷應死，眾人皆知王及主不聽，便作弟子，是法初犯僧伽婆尸沙可悔過。

「若比丘尼，知比丘尼和合僧如法作不見擯，不問比丘尼僧亦不取欲，便出界外與解擯者，是法初犯僧伽婆尸沙可悔過

「若比丘尼，欲破和合僧，勤方便受持破僧事。諸比丘尼應如是諫：『汝莫破和合僧勤方便受持破僧事，當與僧和合，僧和合者歡喜無諍，一心一學如水乳合，得安樂住。汝當舍是求破僧事。』諸比丘尼如是諫時，堅持是事不捨者，當再三諫令舍是事。再三諫時舍者善；不捨者，是法至三，犯僧伽婆尸沙可悔過。

「若比丘尼，求破和合僧，有餘同意相助比丘尼，若一、若二、若多，語諸比丘尼言：『汝是事中莫說是比丘尼。何以故？是比丘尼說法、說律，不說非法、不說非律。是比丘尼所說，皆是我等所欲，是知說非不知說。是比丘尼所說，皆是我等所欲樂忍。』諸比丘尼應如是諫是相助比丘尼：『汝莫作是語：「是比丘尼說法、說律，不說非法、不說非律。是比

【現代漢語翻譯】 現代漢語譯本：『所能？』此法初犯，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，無論夜晚或白天，在不同的村落、不同的區域，或渡過水到對岸，獨自一人住宿，此法初犯，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，依仗權勢誹謗他人，此法初犯，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，明知某女子是盜賊之女，已被判決應處死刑，眾人皆知國王及官員不允許（出家），卻仍然收她為弟子，此法初犯，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，明知比丘尼僧團如法地作出不見擯（不見、不聞、不憶罪）的處分，不詢問比丘尼僧團，也不徵求僧團的同意，便出界外與被解擯者交往，此法初犯，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，想要破壞和合僧團，勤加方便地受持破壞僧團之事。眾比丘尼應當這樣勸諫她：『你不要破壞和合僧團，勤加方便地受持破壞僧團之事，應當與僧團和合，僧團和合則歡喜無諍，一心一學如同水乳交融，能夠安樂居住。你應當捨棄這種尋求破壞僧團之事。』眾比丘尼這樣勸諫時，如果她堅持不捨棄此事，應當再三勸諫令她捨棄此事。再三勸諫時，如果她捨棄了就好；如果不捨棄，此法至三次勸諫后，構成僧伽婆尸沙，可以悔過。

『若有比丘尼，想要破壞和合僧團，有其他同意相助的比丘尼，無論一個、兩個或多個，她們對比丘尼們說：『你們不要說這個比丘尼的壞話。為什麼呢？因為這個比丘尼說法、說律，不說非法、不說非律。這個比丘尼所說的，都是我們所希望的，是知道才說，不是不知道才說。這個比丘尼所說的，都是我們所喜歡和樂意忍受的。』眾比丘尼應當這樣勸諫這些相助的比丘尼：『你們不要說這樣的話：「這個比丘尼說法、說律，不說非法、不說非律。這個比丘

【English Translation】 English version: 『Is able?』 This offense is the first offense, constituting a Saṅghādisesa (requiring a meeting of the Sangha), and is expiable.

『If a Bhikkhunī (female monastic), whether at night or during the day, in a different village, a different territory, or having crossed the water to the other shore, dwells alone, this offense is the first offense, constituting a Saṅghādisesa, and is expiable.

『If a Bhikkhunī, relying on power, speaks ill of others, this offense is the first offense, constituting a Saṅghādisesa, and is expiable.

『If a Bhikkhunī, knowing that a woman is the daughter of a thief, sentenced to death, and everyone knows that the king and officials do not permit (ordination), yet still accepts her as a disciple, this offense is the first offense, constituting a Saṅghādisesa, and is expiable.

『If a Bhikkhunī, knowing that the Bhikkhunī Sangha (community) has rightfully performed an Ubbāhika (banishment) according to the Dhamma (teachings), without asking the Bhikkhunī Sangha, nor seeking the Sangha's consent, goes outside the boundary and associates with the one who has been released from banishment, this offense is the first offense, constituting a Saṅghādisesa, and is expiable.

『If a Bhikkhunī, desiring to break up the harmonious Sangha, diligently engages in and upholds matters that cause the Sangha to break up. The Bhikkhunīs should admonish her thus: 『Do not break up the harmonious Sangha, diligently engage in and uphold matters that cause the Sangha to break up; you should be in harmony with the Sangha. When the Sangha is in harmony, there is joy and no contention, one mind and one learning, like milk and water mixed together, and one can dwell in peace. You should abandon this pursuit of breaking up the Sangha.』 When the Bhikkhunīs admonish her in this way, if she persists and does not abandon this matter, she should be admonished a second and third time to abandon this matter. If she abandons it after the second or third admonition, that is good; if she does not abandon it, this offense, after three admonitions, constitutes a Saṅghādisesa, and is expiable.

『If a Bhikkhunī, seeking to break up the harmonious Sangha, has other Bhikkhunīs who agree and assist her, whether one, two, or many, and says to the Bhikkhunīs: 『Do not speak ill of this Bhikkhunī in this matter. Why? Because this Bhikkhunī speaks the Dhamma (teachings) and speaks the Vinaya (discipline), does not speak what is not the Dhamma, and does not speak what is not the Vinaya. What this Bhikkhunī says is all that we desire; she speaks knowing, not speaking without knowing. What this Bhikkhunī says is all that we like and are willing to endure.』 The Bhikkhunīs should admonish these assisting Bhikkhunīs thus: 『Do not say such things: 「This Bhikkhunī speaks the Dhamma and speaks the Vinaya, does not speak what is not the Dhamma, and does not

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丘尼所說，皆是我等所欲，是知說非不知說。是比丘尼所說，皆是我等所欲樂忍。」汝莫相助求破僧事，當助和合僧。僧和合者歡喜無諍，一心一學如水乳合，得安樂住。』諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼當再三諫，令舍是事故。再三諫時舍者善。不捨者，是法至三，犯僧伽婆尸沙可悔過。

「若比丘尼，隨所依止聚落，作惡行、污他家，皆見、皆聞、皆知。諸比丘尼應如是言：『汝等作惡行、污他家，皆見、皆聞、皆知，汝等出去，不應住此。』是比丘尼語諸比丘尼言：『諸比丘尼隨愛、隨瞋、隨怖、隨癡行。何以故？有如是同罪比丘尼，有驅者有不驅者。』諸比丘尼語是比丘尼：『汝莫作是語：「諸比丘尼隨愛、隨瞋、隨怖、隨癡行。」何以故？諸比丘尼不隨愛、瞋、怖、癡行。汝等作惡行、污他家，皆見聞知，汝當舍是隨愛、瞋、怖、癡語。汝等出去，不應住此。』如是諫時，不捨是事者當再三諫，令舍是事故。再三諫時舍者善；不捨者，僧伽婆尸沙可悔過。

「有比丘尼惡性戾語，諸比丘尼說如法、如律、如戒經中事，是比丘尼戾語不受，語諸比丘尼言：『汝莫語我好惡，我亦不語汝好惡。』諸比丘尼應如是言：『諸比丘尼說如法、如律、如戒經中事，汝莫戾語當隨順語。諸比丘

【現代漢語翻譯】 現代漢語譯本： 『丘尼（bhikkhuni，比丘尼）所說，都是我們所希望的，由此可知這是知說而非不知說。這位比丘尼所說，都是我們所希望樂於接受的。』你們不要互相幫助去破壞僧團，應當幫助僧團和合。僧團和合就能歡喜沒有爭端，一心一德如同水乳交融，能夠安樂地居住。』當比丘尼們這樣勸誡時，如果有人堅持不肯放棄這種行為，比丘尼們應當再三勸誡，讓她放棄這種行為。經過再三勸誡后如果放棄了就好。如果不放棄，這種行為觸犯僧伽婆尸沙（sanghavasesa，僧殘罪），可以悔過。

『如果有比丘尼，在她所依止的村落里，做出惡劣的行為、玷污他人的家庭，大家都看見、聽見、知道。比丘尼們應當這樣說：『你們做出惡劣的行為、玷污他人的家庭，大家都看見、聽見、知道，你們出去吧，不應該住在這裡。』這位比丘尼對比丘尼們說：『比丘尼們都是隨著愛、隨著嗔、隨著怖、隨著癡而行事。為什麼呢？因為有同樣犯了罪的比丘尼，有的被驅逐，有的沒有被驅逐。』比丘尼們對比丘尼說：『你不要這樣說：「比丘尼們都是隨著愛、隨著嗔、隨著怖、隨著癡而行事。」為什麼呢？因為比丘尼們不是隨著愛、嗔、怖、癡而行事。你們做出惡劣的行為、玷污他人的家庭，大家都看見、聽見、知道，你應該放棄這種隨著愛、嗔、怖、癡的說法。你們出去吧，不應該住在這裡。』這樣勸誡時，如果不肯放棄這種行為，應當再三勸誡，讓她放棄這種行為。經過再三勸誡后如果放棄了就好；如果不放棄，就觸犯僧伽婆尸沙（sanghavasesa，僧殘罪），可以悔過。

『如果有比丘尼性情惡劣，說話粗暴，當比丘尼們說如法、如律、如戒經中的事情時，這位比丘尼粗暴地拒絕接受，對比丘尼們說：『你們不要對我說好說壞，我也不對你們說好說壞。』比丘尼們應當這樣說：『比丘尼們說如法、如律、如戒經中的事情，你不要粗暴地拒絕，應當隨順接受。』

【English Translation】 English version: 『What the bhikkhuni (bhikkhuni, female monastic) says is what we all desire; it is known speech, not unknown speech. What this bhikkhuni says is what we all desire and are willing to accept.』 You should not help each other to destroy the Sangha (community of monks and nuns), but should help to harmonize the Sangha. A harmonious Sangha is joyful and without disputes, united in mind and learning like milk and water, and can live in peace.』 When the bhikkhunis admonish in this way, if someone persists and does not abandon this behavior, the bhikkhunis should admonish her again and again, urging her to abandon this behavior. If she abandons it after repeated admonitions, that is good. If she does not abandon it, this act constitutes a sanghavasesa (sanghavasesa, formal meeting offense), which can be confessed.

『If a bhikkhuni, in the village where she resides, commits evil deeds and defiles other people's families, everyone sees, hears, and knows. The bhikkhunis should say: 『You commit evil deeds and defile other people's families; everyone sees, hears, and knows. Go away, you should not stay here.』 This bhikkhuni says to the bhikkhunis: 『The bhikkhunis act according to love, according to anger, according to fear, according to delusion. Why? Because there are bhikkhunis who have committed the same offense, some are expelled, and some are not expelled.』 The bhikkhunis say to this bhikkhuni: 『Do not say, 「The bhikkhunis act according to love, according to anger, according to fear, according to delusion.」 Why? Because the bhikkhunis do not act according to love, anger, fear, or delusion. You commit evil deeds and defile other people's families; everyone sees, hears, and knows. You should abandon this talk of acting according to love, anger, fear, and delusion. Go away, you should not stay here.』 When admonished in this way, if she does not abandon this behavior, she should be admonished again and again, urging her to abandon this behavior. If she abandons it after repeated admonitions, that is good; if she does not abandon it, she commits a sanghavasesa (sanghavasesa, formal meeting offense), which can be confessed.

『If there is a bhikkhuni who is of bad character and speaks harshly, when the bhikkhunis speak of matters that are in accordance with the Dharma, in accordance with the Vinaya (monastic discipline), and in accordance with the precepts, this bhikkhuni harshly rejects them, saying to the bhikkhunis: 『Do not speak to me of good or bad, and I will not speak to you of good or bad.』 The bhikkhunis should say: 『The bhikkhunis speak of matters that are in accordance with the Dharma, in accordance with the Vinaya, and in accordance with the precepts; you should not harshly reject them, but should accept them willingly.』

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尼當爲汝說如法如律，汝亦當為諸比丘尼說如法如律。何以故？如是者，諸如來眾得增長利益，以共語相教共罪中出故。汝當舍是戾語事。』諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼當再三諫，令舍是事故。再三諫時舍者善；不捨者，僧伽婆尸沙可悔過。

「若比丘尼，共比丘尼斗諍時作是言：『我舍佛、舍法、舍僧、舍戒，非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒者，我當從彼修梵行。』諸比丘尼應諫是比丘尼言：『汝莫共諸比丘尼斗諍時作是言：「我舍佛、舍法、舍僧、舍戒，非但沙門釋子知道，更有餘沙門、婆羅門有慚愧善好樂持戒者，我當從彼修梵行。」汝應佛法中樂修梵行，當舍離自不樂心。』諸比丘尼如是諫時，堅持是事不捨者，當再三諫，令舍是事故。再三諫時舍者善；不捨者，僧伽婆尸沙可悔過。

「若比丘尼，共比丘尼斗諍時作是言：『比丘尼僧隨愛行、隨瞋行、隨怖行、隨癡行。』諸比丘尼應如是諫：『汝莫共諸比丘尼斗諍時作是言：「比丘尼僧隨愛行、隨瞋行、隨怖行、隨癡行。」何以故？比丘尼僧不隨愛、瞋、怖、癡行。汝當舍是隨愛、瞋、怖、癡語。』諸比丘尼如是諫時，堅持是事不捨者，諸比丘尼應再三諫，令舍是事故。再三諫時舍者善；不捨者，

【現代漢語翻譯】 現代漢語譯本：『我將為你宣說如法如律之事，你也應當為眾比丘尼宣說如法如律之事。為何如此？因為這樣，諸如來（Tathagata）的僧團才能增長利益，通過共同談論互相教導，共同從罪過中解脫。你應當捨棄這種乖戾的言語。』當衆比丘尼如此勸諫時，如果她堅持不捨棄這種行為，眾比丘尼應當再三勸諫，讓她捨棄這種行為。再三勸諫時如果她捨棄了，那就好；如果不捨棄，就構成僧伽婆尸沙（Sanghavasesa），可以悔過。 『如果某比丘尼（Bhikkhuni），在與比丘尼爭鬥時說：『我捨棄佛（Buddha）、捨棄法（Dharma）、捨棄僧（Sangha）、捨棄戒（Sila），不僅僅是沙門釋子（釋迦牟尼佛的弟子）知道，還有其他沙門、婆羅門（Brahmana）有慚愧心，愛好持戒，我將跟隨他們修習梵行（Brahmacharya）。』眾比丘尼應當勸諫這位比丘尼說：『你不要在與比丘尼爭鬥時說：「我捨棄佛、捨棄法、捨棄僧、捨棄戒，不僅僅是沙門釋子知道，還有其他沙門、婆羅門有慚愧心，愛好持戒，我將跟隨他們修習梵行。」你應當在佛法中快樂地修習梵行，應當捨棄自己不樂的心。』當衆比丘尼如此勸諫時，如果她堅持不捨棄這種行為，應當再三勸諫，讓她捨棄這種行為。再三勸諫時如果她捨棄了，那就好；如果不捨棄，就構成僧伽婆尸沙，可以悔過。 『如果某比丘尼，在與比丘尼爭鬥時說：『比丘尼僧團隨順愛慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行。』眾比丘尼應當如此勸諫：『你不要在與比丘尼爭鬥時說：「比丘尼僧團隨順愛慾而行、隨順嗔恚而行、隨順恐懼而行、隨順愚癡而行。」為何如此？比丘尼僧團不隨順愛慾、嗔恚、恐懼、愚癡而行。你應當捨棄這種隨順愛慾、嗔恚、恐懼、愚癡的言語。』當衆比丘尼如此勸諫時，如果她堅持不捨棄這種行為，眾比丘尼應當再三勸諫，讓她捨棄這種行為。再三勸諫時如果她捨棄了，那就好；如果不捨棄，

【English Translation】 English version: 『I will explain to you what is according to the Dharma and the Vinaya; you should also explain to the Bhikkhunis what is according to the Dharma and the Vinaya. Why is that? Because in this way, the Sangha of the Tathagatas (Thus Gone Ones) will grow and benefit, through mutual discussion and teaching, and together be freed from offenses. You should abandon this perverse speech.』 When the Bhikkhunis thus admonish her, if she persists and does not abandon this behavior, the Bhikkhunis should admonish her again and again, causing her to abandon this behavior. If she abandons it after being admonished again and again, that is good; if she does not abandon it, it constitutes a Sanghavasesa (formal meeting of the Sangha), which is expiable. 『If a Bhikkhuni (female monastic), while quarreling with a Bhikkhuni, says: 「I renounce the Buddha (Enlightened One), I renounce the Dharma (teachings), I renounce the Sangha (community), I renounce the precepts (Sila). It is not only the Sakyan (followers of Sakyamuni Buddha) ascetics who know, but there are other ascetics and Brahmins (priestly class) who have shame, are virtuous, and delight in upholding the precepts; I will follow them to practice the holy life (Brahmacharya).」 The Bhikkhunis should admonish this Bhikkhuni, saying: 「You should not, while quarreling with the Bhikkhunis, say: 『I renounce the Buddha, I renounce the Dharma, I renounce the Sangha, I renounce the precepts. It is not only the Sakyan ascetics who know, but there are other ascetics and Brahmins who have shame, are virtuous, and delight in upholding the precepts; I will follow them to practice the holy life.』 You should happily practice the holy life in the Buddha's Dharma, and you should abandon your own displeased mind.」 When the Bhikkhunis thus admonish her, if she persists and does not abandon this behavior, they should admonish her again and again, causing her to abandon this behavior. If she abandons it after being admonished again and again, that is good; if she does not abandon it, it constitutes a Sanghavasesa, which is expiable. 『If a Bhikkhuni, while quarreling with a Bhikkhuni, says: 「The Bhikkhuni Sangha acts according to desire, acts according to hatred, acts according to fear, acts according to delusion.」 The Bhikkhunis should admonish her thus: 「You should not, while quarreling with the Bhikkhunis, say: 『The Bhikkhuni Sangha acts according to desire, acts according to hatred, acts according to fear, acts according to delusion.』 Why is that? The Bhikkhuni Sangha does not act according to desire, hatred, fear, or delusion. You should abandon this speech of acting according to desire, hatred, fear, and delusion.」 When the Bhikkhunis thus admonish her, if she persists and does not abandon this behavior, the Bhikkhunis should admonish her again and again, causing her to abandon this behavior. If she abandons it after being admonished again and again, that is good; if she does not abandon it,

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僧伽婆尸沙可悔過。

「若二比丘尼同心共作惡業有惡名聲、惱比丘尼僧、互相覆罪。諸比丘尼應如是諫：『汝等莫同心共作惡業有惡名聲、惱比丘尼僧、互相覆罪。汝等各別離行，別離行者增長佛法。汝等舍是隨順惡行。』諸比丘尼如是諫時，堅持是事不捨者，應再三諫，令舍是事故。再三諫時舍者善；不捨者，僧伽婆尸沙可悔過。

「若比丘尼，教二比丘尼言：『汝莫別離行，當同心行。別離行者不得增長，若同心行者便得增長。比丘尼僧中，亦有如汝等者，僧以瞋故教汝別離行。』諸比丘尼應如是諫：『汝莫教二比丘尼作是言：「汝等莫別離行，當同心行。別離行者不得增長佛法，同心行者便得增長。眾中亦有如汝等者，僧以瞋故教汝別離行。」汝當舍是勸邪行事。』諸比丘尼如是諫時，堅持是事不捨者，當再三諫，令舍是事故。再三諫時舍者善。不捨者，僧伽婆尸沙可悔過。」

「諸大德！已說十七僧伽婆尸沙法，九初罪、八乃至三諫。若比丘尼隨犯一一罪，應二部僧中半月行摩那埵，可二部僧意。二部僧各二十眾，應出是比丘尼罪。若二部眾中若少一人，是比丘尼罪不名為出，二部僧可呵，是法應爾。」「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

【現代漢語翻譯】 現代漢語譯本：僧伽婆尸沙（Sanghavasesa，一種僅次於被逐出僧團的重罪）是可以悔過的。

『如果兩位比丘尼（Bhikkhuni，女性出家人）同心協力做惡事，有不好的名聲，擾亂比丘尼僧團，互相包庇罪行。比丘尼們應該這樣勸誡她們：『你們不要同心協力做惡事，有不好的名聲，擾亂比丘尼僧團，互相包庇罪行。你們應該各自分開修行，分開修行才能增長佛法。你們應當捨棄這種隨順惡行的行為。』如果比丘尼們這樣勸誡時，她們堅持不改，應當再三勸誡，讓她們捨棄這種行為。再三勸誡時，如果她們捨棄了就好；如果不捨棄，就犯了僧伽婆尸沙罪，可以悔過。

『如果一位比丘尼，教唆兩位比丘尼說：『你們不要分開修行，應當同心協力修行。分開修行不能增長，如果同心協力修行就能增長。比丘尼僧團中，也有像你們這樣的人，僧團因為嗔恨的緣故才教你們分開修行。』比丘尼們應該這樣勸誡她：『你不要教唆兩位比丘尼說：「你們不要分開修行，應當同心協力修行。分開修行不能增長佛法，同心協力修行就能增長。僧團中也有像你們這樣的人，僧團因為嗔恨的緣故才教你們分開修行。」你應當捨棄這種勸人邪行的行為。』如果比丘尼們這樣勸誡時，她堅持不改，應當再三勸誡，讓她捨棄這種行為。再三勸誡時，如果她捨棄了就好；如果不捨棄，就犯了僧伽婆尸沙罪，可以悔過。』

『諸位大德！已經說了十七條僧伽婆尸沙戒律，九條是初犯即犯戒，八條需要經過三次勸誡。如果比丘尼觸犯了其中任何一條罪，應當在兩個僧團中進行半個月的摩那埵（Manattata，一種懺悔期），得到兩個僧團的同意。兩個僧團各自要有二十位比丘，才能為這位比丘尼出罪。如果兩個僧團中任何一方少了一人，這位比丘尼的罪就不能算作已經懺悔，這兩個僧團應該受到呵責，這條戒律應當如此。』『現在問諸位大德，這裡面清凈嗎？』第二次、第三次也這樣問：『這裡面清凈嗎？』『諸位大德！是清凈的，因為大家沉默不語。』

【English Translation】 English version: Sanghavasesa (a serious offense second only to expulsion from the Sangha) is expiable.

'If two Bhikkhunis (female monastic) are of one mind and together commit evil deeds, have a bad reputation, disturb the Bhikkhuni Sangha (community of female monastics), and conceal each other's offenses, the Bhikkhunis should admonish them thus: 'Do not be of one mind and together commit evil deeds, have a bad reputation, disturb the Bhikkhuni Sangha, and conceal each other's offenses. You should each practice separately; separate practice increases the Dharma. You should abandon this following of evil conduct.' When the Bhikkhunis admonish them in this way, if they persist in this matter and do not abandon it, they should be admonished a second and third time, so that they abandon this matter. If they abandon it after being admonished a second and third time, that is good; if they do not abandon it, it is a Sanghavasesa offense, expiable.

'If a Bhikkhuni teaches two Bhikkhunis, saying: 'Do not practice separately; you should practice together in one mind. Separate practice does not increase, but practice together in one mind increases. In the Bhikkhuni Sangha, there are also those like you, and the Sangha teaches you to practice separately because of anger.' The Bhikkhunis should admonish her thus: 'Do not teach two Bhikkhunis, saying: "Do not practice separately; you should practice together in one mind. Separate practice does not increase the Dharma, but practice together in one mind increases it. In the Sangha, there are also those like you, and the Sangha teaches you to practice separately because of anger." You should abandon this encouragement of wrong conduct.' When the Bhikkhunis admonish her in this way, if she persists in this matter and does not abandon it, she should be admonished a second and third time, so that she abandons this matter. If she abandons it after being admonished a second and third time, that is good; if she does not abandon it, it is a Sanghavasesa offense, expiable.'

'Venerable ones! The seventeen Sanghavasesa rules have been spoken, nine are offenses committed upon the first transgression, and eight require admonishment up to three times. If a Bhikkhuni commits any one of these offenses, she should undergo Manattata (a period of probation) for half a month in both Sanghas, with the approval of both Sanghas. Each Sangha should have twenty members to absolve this Bhikkhuni of her offense. If either Sangha lacks even one member, this Bhikkhuni's offense is not considered absolved, and both Sanghas should be reproached; this is how the rule should be.' 'Now I ask the Venerable ones, is there purity in this matter?' A second and third time, he asks in the same way: 'Is there purity in this matter?' 'Venerable ones! It is pure, because you are silent.'

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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。

「若比丘尼，衣竟已舍迦絺那衣，畜長衣得至十日。過是畜者，尼薩耆波夜提。

「若比丘尼，衣竟已舍迦絺那衣，五衣中若離一一衣，乃至一宿，尼薩耆波夜提；除僧羯磨。

「若比丘尼，衣竟已舍迦絺那衣，若得非時衣，是比丘尼須者當自手取，速作受持。若足者善；若不足者，更望得衣令具足故，停是衣乃至一月。過是停者，尼薩耆波夜提。

「若比丘尼，從非親里居士、居士婦乞衣。得衣者，尼薩耆波夜提；除因緣。因緣者，奪衣、失衣、燒衣、漂衣，是名因緣。

「若比丘尼，奪衣、失衣、燒衣、漂衣時，從非親里居士、居士婦乞衣，自恣多與衣，是比丘尼應取上下衣。過是取者，尼薩耆波夜提。

「若為比丘尼故，非親里居士、居士婦辦衣直作是言：『我以是衣直，買如是衣，與某比丘尼。』是比丘尼，先不自恣請，便往居士、居士婦所，作同意言：『汝為我辦如是衣直，買如是如是衣與我，為好故。』若得衣者，尼薩耆波夜提。

「若為比丘尼，二非親里居士、居士婦，各辦衣直作是言：『我以是衣直，各買如是衣，與某比丘尼。』是比丘尼，先不

【現代漢語翻譯】 現代漢語譯本： 『內心清凈，保持沉默，就這樣遵循這些規定。』 『諸位大德！這是三十條尼薩耆波夜提法（Nissaggiya Pacittiya，需要懺悔的戒律），每半個月在波羅提木叉（Patimokkha，戒經）中宣說。』 『如果比丘尼（Bhikkhuni，女性出家人）在解除了迦絺那衣（Kathina，雨季安居結束後分發的布料）之後，持有過長的衣服，最多可以持有十天。超過這個期限持有，就犯了尼薩耆波夜提。』 『如果比丘尼在解除了迦絺那衣之後，五衣（五種規定的衣服）中缺少任何一件，甚至缺少一夜，就犯了尼薩耆波夜提；除非有僧羯磨（Sanghakamma，僧團的正式決議）。』 『如果比丘尼在解除了迦絺那衣之後，得到了非時衣（非應季的衣服），這位比丘尼如果需要，應當親自接收，儘快製作並持有。如果足夠了就好；如果不夠，爲了得到更多的衣服以補足，可以保留這件衣服最多一個月。超過這個期限保留，就犯了尼薩耆波夜提。』 『如果比丘尼向非親屬的居士（居士，在家信徒）或居士婦乞討衣服，得到了衣服，就犯了尼薩耆波夜提；除非有因緣。因緣指的是，衣服被奪走、丟失、燒燬、漂走，這些稱為因緣。』 『如果比丘尼在衣服被奪走、丟失、燒燬、漂走時，向非親屬的居士或居士婦乞討衣服，他們自願給予過多的衣服，這位比丘尼應當只取上下衣（內衣和外衣）。超過這個數量拿取，就犯了尼薩耆波夜提。』 『如果爲了比丘尼的緣故，非親屬的居士或居士婦準備了買衣服的錢，並說：『我用這些錢，買這樣的衣服，送給某位比丘尼。』這位比丘尼，事先沒有被邀請，就前往居士或居士婦那裡，表示同意說：『你為我準備這樣的買衣服的錢，買這樣這樣的衣服給我，爲了更好。』如果得到了衣服，就犯了尼薩耆波夜提。』 『如果爲了比丘尼，兩位非親屬的居士或居士婦，各自準備了買衣服的錢，並說：『我用這些錢，各自買這樣的衣服，送給某位比丘尼。』這位比丘尼，事先沒有...

【English Translation】 English version: 'Inwardly pure, remain silent, thus should these rules be followed.' 'Venerable ones! These are the thirty Nissaggiya Pacittiya (offenses entailing forfeiture and confession), which are recited in the Patimokkha (code of monastic discipline) every half-month.' 'If a Bhikkhuni (female monastic) having finished the Kathina (cloth offered after the rains retreat), keeps extra cloth beyond ten days, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, having finished the Kathina, is without any one of the five robes (prescribed robes) even for one night, it is a Nissaggiya Pacittiya; except by Sanghakamma (formal act of the Sangha).' 'If a Bhikkhuni, having finished the Kathina, receives an untimely robe, that Bhikkhuni, if she needs it, should take it with her own hand, quickly make it, and keep it. If it is sufficient, that is good; if it is not sufficient, in order to obtain more cloth to complete it, she may keep that cloth for up to one month. Keeping it beyond that time is a Nissaggiya Pacittiya.' 'If a Bhikkhuni asks for a robe from a householder (lay supporter) or a householder's wife who is not a relative, and obtains the robe, it is a Nissaggiya Pacittiya; except for a reason. The reason is, the robe is taken away, lost, burned, or washed away, these are called reasons.' 'If a Bhikkhuni, when a robe is taken away, lost, burned, or washed away, asks for a robe from a householder or a householder's wife who is not a relative, and they voluntarily give too many robes, that Bhikkhuni should take only the upper and lower robes. Taking more than that is a Nissaggiya Pacittiya.' 'If for the sake of a Bhikkhuni, a householder or a householder's wife who is not a relative prepares the price of a robe, saying: 'I will use this money to buy such a robe, and give it to such a Bhikkhuni.' That Bhikkhuni, without being invited beforehand, goes to the householder or householder's wife, and agrees, saying: 'You prepare such money for me to buy a robe, buy such and such a robe for me, for the sake of goodness.' If she obtains the robe, it is a Nissaggiya Pacittiya.' 'If for the sake of a Bhikkhuni, two householders or householder's wives who are not relatives, each prepares the price of a robe, saying: 'I will use this money to buy such a robe, and give it to such a Bhikkhuni.' That Bhikkhuni, without...

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自恣請，便往居士、居士婦所，作同意言：『汝等各辦衣直，合作一衣與我，為好故。』若得衣者，尼薩耆波夜提。

「若為比丘尼故，若王、王臣、若婆羅門居士，遣使送衣直。是使到比丘尼所言：『大德！某送此衣直，汝當受取。』比丘尼應言：『我比丘尼法，不應受衣直。若須衣時得凈衣者，當自手受速作衣持。』使語比丘尼言：『大德！有執事人能為比丘尼執事不？』是比丘尼應示執事人、若僧園民、若優婆塞，此人能為比丘尼執事。是使往執事人所言：『汝取是衣直，作如是衣，與某比丘尼，是比丘尼須衣時來，汝當與衣。』是使語已還報比丘尼：『我已語竟。大德！須衣時便往取，當與汝衣。』是比丘尼往執事所索衣，作是言：『我須衣。』至再三反亦如是索。得衣者善；不得者，四反乃至六反，往執事人前默然立。若四反乃至六反默然立，得衣者善；若不得衣，過是求得衣者，尼薩耆波夜提。若不得衣，隨送衣直來處，若自往、若遣使語：『汝所送衣直，我不得，汝自知物莫使失，是事應爾。』

「若比丘尼，自手取寶、若使人取，尼薩耆波夜提。

「若比丘尼，種種用寶者，尼薩耆波夜提。

「若比丘尼，種種販賣者，尼薩耆波夜提。

「若比丘尼，所用缽破減五綴

【現代漢語翻譯】 現代漢語譯本：

自恣結束后，如果（有比丘尼）去居士（在家男信徒）、居士婦（在家女信徒）那裡，說同樣的話：『你們各自拿出一些錢，合起來給我做一件衣服，爲了（對我）好。』如果得到了衣服，（這位比丘尼）觸犯尼薩耆波夜提（捨墮）。 『如果爲了比丘尼的緣故，國王、國王的大臣、或者婆羅門居士，派遣使者送來買衣服的錢。這位使者到達比丘尼那裡說：『大德（對比丘尼的尊稱）！某人送來這些買衣服的錢，您應當接受。』比丘尼應當說：『我們比丘尼的規矩，不應該接受買衣服的錢。如果需要衣服的時候，得到乾淨的布，應當親手接受，儘快做好衣服穿。』使者對比丘尼說：『大德！有沒有能為比丘尼處理事務的執事人呢？』這位比丘尼應當指示一位執事人，無論是僧園的管理人、還是優婆塞（在家男信徒），說：『這個人能為比丘尼處理事務。』使者去到執事人那裡說：『你拿這些買衣服的錢，做成這樣的衣服，給某位比丘尼，這位比丘尼需要衣服的時候來，你就給她衣服。』使者說完后回去稟告比丘尼：『我已經說完了。大德！需要衣服的時候就去取，會給您衣服的。』這位比丘尼去執事人那裡要衣服，這樣說：『我需要衣服。』直到再三反覆也是這樣索要。得到衣服就好；如果得不到，四次乃至六次，去執事人面前默默地站著。如果四次乃至六次默默地站著，得到衣服就好；如果得不到衣服，超過這個次數去索要衣服，（這位比丘尼）觸犯尼薩耆波夜提（捨墮）。如果得不到衣服，就順著送買衣服錢來的地方，或者自己去、或者派使者去說：『你們所送的買衣服的錢，我沒有得到，你們自己知道東西不要丟失，這件事應當這樣處理。』 『如果比丘尼，親自拿取寶物、或者指使別人拿取，（這位比丘尼）觸犯尼薩耆波夜提（捨墮）。』 『如果比丘尼，用各種方式使用寶物，（這位比丘尼）觸犯尼薩耆波夜提（捨墮）。』 『如果比丘尼，用各種方式進行販賣，（這位比丘尼）觸犯尼薩耆波夜提（捨墮）。』 『如果比丘尼，所用的缽破損到少於五個綴補的地方，（這位比丘尼觸犯尼薩耆波夜提（捨墮）。』

【English Translation】 English version:

'After the Pavarana (self-surrender ceremony), if (a Bhikkhuni) goes to a householder (male lay devotee), or a householder's wife (female lay devotee), and says the same thing: 'Each of you contribute some money, and together make a robe for me, for (my) benefit.' If she obtains the robe, (this Bhikkhuni) commits a Nissaggiya Pacittiya (an offense entailing forfeiture).' 'If for the sake of a Bhikkhuni, a king, a king's minister, or a Brahmin householder sends a messenger with money for robes. This messenger arrives at the Bhikkhuni's place and says: 'Venerable (a respectful term for a Bhikkhuni)! So-and-so sends this money for robes, you should accept it.' The Bhikkhuni should say: 'It is not proper for us Bhikkhunis to accept money for robes. If a robe is needed, and clean cloth is obtained, one should accept it with one's own hands and quickly make a robe to wear.' The messenger says to the Bhikkhuni: 'Venerable! Is there a steward who can handle affairs for the Bhikkhuni?' This Bhikkhuni should indicate a steward, whether it is a manager of the monastery or an Upasaka (male lay devotee), saying: 'This person can handle affairs for the Bhikkhuni.' The messenger goes to the steward and says: 'Take this money for robes, make such-and-such a robe, and give it to such-and-such a Bhikkhuni. When this Bhikkhuni needs a robe, she will come, and you should give her the robe.' After the messenger has spoken, he returns and reports to the Bhikkhuni: 'I have finished speaking. Venerable! When you need a robe, go and take it, and you will be given a robe.' This Bhikkhuni goes to the steward to ask for a robe, saying: 'I need a robe.' Even after repeated requests in the same way. If she obtains the robe, that is good; if she does not obtain it, four to six times, she stands silently before the steward. If after standing silently four to six times, she obtains the robe, that is good; if she does not obtain the robe, and asks for the robe beyond this number of times, (this Bhikkhuni) commits a Nissaggiya Pacittiya (an offense entailing forfeiture). If she does not obtain the robe, she should go to the place from which the money for robes was sent, either herself or send a messenger, and say: 'The money for robes that you sent, I did not receive. You should be aware of your belongings and not let them be lost; this matter should be handled in this way.' 'If a Bhikkhuni, personally takes treasure or instructs someone to take it, (this Bhikkhuni) commits a Nissaggiya Pacittiya (an offense entailing forfeiture).' 'If a Bhikkhuni, uses treasure in various ways, (this Bhikkhuni) commits a Nissaggiya Pacittiya (an offense entailing forfeiture).' 'If a Bhikkhuni, engages in various kinds of trade, (this Bhikkhuni) commits a Nissaggiya Pacittiya (an offense entailing forfeiture).' 'If the Bhikkhuni's bowl that is used is broken to the point of having fewer than five repairs, (this Bhikkhuni commits a Nissaggiya Pacittiya (an offense entailing forfeiture).'

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，更乞新缽，為好故，尼薩耆波夜提。是缽應比丘尼僧中舍，眾中最下缽，應與是比丘尼，如是教言：『汝比丘尼！畜是缽乃至破，是事應爾。』

「若比丘尼，自乞縷，使非親里織師織，尼薩耆波夜提。

「若為比丘尼故，非親里居士、居士婦，使織師為織衣，是比丘尼先不請，便往語織師言：『汝知不？是衣為我故織，汝好織、極好織、廣織、凈潔織，我當多少益汝。』是比丘尼，若自語、若使人語，后時若與食，若與食直，為好故。得衣者，尼薩耆波夜提。

「若比丘尼，與比丘尼衣，后瞋恚嫌恨，若自奪、若使人奪：『還我衣來不與汝。』得衣者，尼薩耆波夜提。

「若比丘尼，十日未至自恣，有急施衣應受，比丘尼須是衣者，當自手取乃至衣時畜。過是畜者，尼薩耆波夜提。

「若比丘尼，知物向僧，自求向己者，尼薩耆波夜提。

「若比丘尼病，聽服四種含消藥：酥、油、蜜、石蜜，共宿至七日得服。過是服者，尼薩耆波夜提。

「若比丘尼，畜長缽乃至一夜。過是畜者，尼薩耆波夜提。

「若比丘尼，時衣作非時衣分者，尼薩耆波夜提。

「若比丘尼，非時衣作時衣分者，尼薩耆波夜提。

「若比丘尼，共比丘尼貿衣，後到比丘尼所，

【現代漢語翻譯】 現代漢語譯本： 『如果（比丘尼）爲了得到更好的新缽，而索要新缽，這構成尼薩耆波夜提（Nissaggiya Pacittiya，一種懺悔罪）。這個缽應該在比丘尼僧團中捨棄，把僧團中最差的缽，給這位比丘尼，並且這樣教導她說：『你，比丘尼！持有這個缽直到它破損，事情就應該這樣。』 『如果比丘尼自己索要線，讓非親屬的織工織布，這構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果爲了比丘尼的緣故，非親屬的居士或居士婦，讓織工為她織衣服，而這位比丘尼事先沒有請求，就前去告訴織工說：『你知道嗎？這件衣服是為我織的，你好好織、極好地織、寬大地織、乾淨地織，我將多少報答你。』這位比丘尼，無論是自己說，還是讓人代說，之後如果給予食物，或者食物的價值，爲了得到更好的衣服的緣故，得到這件衣服的比丘尼，構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，給予另一位比丘尼衣服，之後因為嗔恨嫌隙，或者自己奪回，或者讓人奪回：『還我衣服來，不給你了。』得到這件衣服的比丘尼，構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，在自恣日（Pavarana，僧團在雨季安居結束時舉行的儀式）到來之前的十天，有緊急施捨的衣服應該接受，如果比丘尼需要這件衣服，應當親手拿取，直到穿衣的時候才停止持有。超過這個時間持有，構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，知道物品將要供養僧團，卻為自己求取，這構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼生病，允許服用四種含化消食的藥物：酥油、食用油、蜂蜜、冰糖，可以共同過夜至七日服用。超過這個時間服用，構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，持有長缽超過一夜。超過這個時間持有，構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，將應在規定時間製作的衣服，分到非規定時間製作，這構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，將應在非規定時間製作的衣服，分到規定時間製作，這構成尼薩耆波夜提（Nissaggiya Pacittiya）。』 『如果比丘尼，與另一位比丘尼交換衣服，之後到那位比丘尼那裡，

【English Translation】 English version: 'If a Bhikkhuni, seeking a better new bowl, asks for a new bowl, it is a Nissaggiya Pacittiya (an offense entailing forfeiture and confession). This bowl should be forfeited in the Bhikkhuni Sangha (community of nuns), and the worst bowl in the Sangha should be given to that Bhikkhuni, and she should be instructed thus: 'You, Bhikkhuni! Keep this bowl until it breaks; this is how it should be.' 'If a Bhikkhuni herself asks for thread and has a weaver who is not a relative weave it, it is a Nissaggiya Pacittiya.' 'If for the sake of a Bhikkhuni, a householder or a householder's wife who is not a relative has a weaver weave a robe, and that Bhikkhuni, without having been asked beforehand, goes to the weaver and says: 'Do you know? This robe is being woven for me. Weave it well, weave it very well, weave it wide, weave it cleanly, and I will give you something extra.' That Bhikkhuni, whether she speaks herself or has someone else speak, if later she gives food or the value of food, for the sake of a better robe, the Bhikkhuni who obtains the robe, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni gives a robe to another Bhikkhuni, and later, being angry and resentful, either takes it back herself or has someone else take it back: 'Give me back my robe; I won't give it to you.' The Bhikkhuni who obtains the robe, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, ten days before the Pavarana (end of the rainy season retreat ceremony), receives a robe given in an emergency, she should accept it. If the Bhikkhuni needs the robe, she should take it with her own hand and keep it until the time for wearing the robe. If she keeps it longer than that, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni, knowing that an object is intended for the Sangha, seeks it for herself, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni is sick, she is allowed to take four kinds of dissolving medicine: ghee, oil, honey, and sugar candy, and may stay together overnight for up to seven days to take them. If she takes them longer than that, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni keeps a long bowl for even one night. If she keeps it longer than that, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni divides a robe that should be made at the proper time to be made at the improper time, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni divides a robe that should be made at the improper time to be made at the proper time, it is a Nissaggiya Pacittiya.' 'If a Bhikkhuni exchanges a robe with another Bhikkhuni, and later goes to that Bhikkhuni,

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作是言：『我還汝衣，汝還我衣。』得衣者，尼薩耆波夜提。

「若為比丘尼故，眾多非親里居士、居士婦，各各辦衣直作是言：『我等以是衣直，各買如是衣，與某比丘尼。』是比丘尼先不請，後到眾多居士、居士婦所，作是言：『汝等以是衣直，共買如是一衣與我，為好故。』得是衣者，尼薩耆波夜提。

「若比丘尼，自為乞金銀，尼薩耆波夜提。

「若比丘尼，乞是已，更索餘者，尼薩耆波夜提。

「若比丘尼，為僧是事乞，作餘事用，尼薩耆波夜提。

「若比丘尼，自為是事乞，作餘事用，尼薩耆波夜提。

「若比丘尼，為多人是事乞，作餘事用，尼薩耆波夜提。

「若比丘尼，乞重衣，應乞四錢直衣。過是乞，尼薩耆波夜提。

「若比丘尼，乞輕衣，應乞二錢半直衣。過是乞，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：「是中清凈不？」「諸大德！是中清凈，默然故，是事如是持。」

「諸大德是百七十八波夜提法，半月半月波羅提木叉中說。

「若比丘尼，故妄語，波夜提。

「若比丘尼，形相比丘尼，波夜提。

「若比丘尼，兩舌者，波夜提。

【現代漢語翻譯】 現代漢語譯本 說這樣的話：『你還我衣服，我還你衣服。』得到衣服的人，犯捨墮（Nissaggiya Pacittiya）。

如果爲了某位比丘尼（Bhikkhuni），許多非親屬的在家男信徒（居士，Gelahupasaka）、在家女信徒（居士婦，Gelahupasika），各自準備購買衣服的錢，並說：『我們用這些買衣服的錢，各自購買這樣的衣服，送給某某比丘尼。』這位比丘尼事先沒有請求，之後到眾多在家男信徒、在家女信徒那裡，說：『你們用這些買衣服的錢，一起購買這樣一件衣服給我，爲了（讓我）更好看。』得到這件衣服的人，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）自己乞求金銀，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）乞求之後，又索要其他的，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）為僧團（Samgha）乞求某事，卻用在其他事情上，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）自己為某事乞求，卻用在其他事情上，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）為許多人乞求某事，卻用在其他事情上，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）乞求厚重的衣服，應該乞求價值四錢的衣服。超過這個數額乞求，犯捨墮（Nissaggiya Pacittiya）。

如果比丘尼（Bhikkhuni）乞求輕薄的衣服，應該乞求價值二錢半的衣服。超過這個數額乞求，犯捨墮（Nissaggiya Pacittiya）。

諸位大德！已經說了三十條捨墮（Nissaggiya Pacittiya）法，現在問諸位大德，其中是否清凈？』第二次、第三次也這樣問：『其中是否清凈？』『諸位大德！其中清凈，因為大家默然不語，所以這件事就這樣確定了。』

諸位大德，這是一百七十八條波逸提（Pacittiya）法，在半月半月的波羅提木叉（Patimokkha）中宣說。

如果比丘尼（Bhikkhuni）故意說謊，犯波逸提（Pacittiya）。

如果比丘尼（Bhikkhuni）用姿態、表情等引誘其他比丘尼（Bhikkhuni），犯波逸提（Pacittiya）。

如果比丘尼（Bhikkhuni）是兩舌之人，犯波逸提（Pacittiya）。

【English Translation】 English version Saying thus: 『I return your garment, you return my garment.』 The one who obtains the garment commits a Nissaggiya Pacittiya.

If for the sake of a Bhikkhuni (female monastic), many non-related laymen (Gelahupasaka) and laywomen (Gelahupasika) each prepare the price of a garment, saying thus: 『We, with this price of a garment, each buy such a garment and give it to so-and-so Bhikkhuni.』 If that Bhikkhuni, without having requested beforehand, later goes to the many laymen and laywomen, saying thus: 『You, with this price of a garment, together buy such a garment for me, for the sake of (making me) look good.』 The one who obtains this garment commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) herself asks for gold or silver, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic), having asked for it, further requests more, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) asks for something for the Sangha (monastic community), but uses it for other purposes, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) herself asks for something for a certain purpose, but uses it for other purposes, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) asks for something for many people for a certain purpose, but uses it for other purposes, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) asks for a heavy garment, she should ask for a garment worth four coins. If she asks for more than that, she commits a Nissaggiya Pacittiya.

If a Bhikkhuni (female monastic) asks for a light garment, she should ask for a garment worth two and a half coins. If she asks for more than that, she commits a Nissaggiya Pacittiya.

Venerable ones! The thirty Nissaggiya Pacittiya rules have been recited. I now ask the venerable ones, are you pure in these?』 The second and third time, he asks likewise: 『Are you pure in these?』 『Venerable ones! You are pure in these; because you are silent, I understand that this matter is thus held.』

Venerable ones, these are the one hundred and seventy-eight Pacittiya rules, which are recited in the Patimokkha every half month.

If a Bhikkhuni (female monastic) deliberately lies, she commits a Pacittiya.

If a Bhikkhuni (female monastic) uses gestures or expressions to entice another Bhikkhuni (female monastic), she commits a Pacittiya.

If a Bhikkhuni (female monastic) is a backbiter, she commits a Pacittiya.

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「若比丘尼，僧如法斷諍竟，還更發起，波夜提。

「若比丘尼，以句法教未受具戒人者，波夜提。

「若比丘尼，實有過人法，向未受具戒人說，波夜提。

「若比丘尼，知比丘尼有惡罪，向未受具戒人說，波夜提；除僧羯磨。

「若比丘尼先自勸與，後作是言：『諸比丘尼隨親厚回僧物與。』波夜提。

「若比丘尼，說戒時作是言：『何用是雜碎戒為？半月說時令諸比丘尼疑悔惱熱愁憂不樂生反戒心。』作是輕呵戒者，波夜提。

「若比丘尼，斫伐鬼村種子村，波夜提。(一十)

「若比丘尼，瞋譏僧所差人，波夜提。

「若比丘尼，用異事默然惱他，波夜提。

「若比丘尼，露地敷僧臥具，粗細繩床、被褥，若使人敷，是中坐臥，去時不自舉、不教人舉，波夜提。

「若比丘尼，比丘尼房中敷僧臥具、若使人敷。是中坐臥，去時不自舉、不教人舉，波夜提。

「若比丘尼，比丘尼房中瞋恨不喜，便自牽出、若使人牽：『癡人遠去！不應住此。』波夜提；除因緣。

「若比丘尼，比丘尼房中知他先敷臥具，後來強敷、若使人敷：『不樂者自當出去。』波夜提；除因緣。

「若比丘尼，比丘尼房閣中，尖腳坐床、若臥床，用力

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，女性出家人），僧團如法地斷決了諍訟之後，她又重新發起，犯波夜提（Payattika，一種輕罪）。』 『如果比丘尼，用語句教導尚未受具足戒的人，犯波夜提。』 『如果比丘尼，確實有超過常人的修行境界，向未受具足戒的人宣說，犯波夜提。』 『如果比丘尼，知道其他比丘尼有嚴重的罪過，向未受具足戒的人宣說，犯波夜提；除非是僧團羯磨（Sanghakamma，僧團的集體決議）。』 『如果比丘尼先自己勸人給予（某物），之後又說：『那些比丘尼總是因為親近和偏愛而把僧團的財物送給別人。』犯波夜提。』 『如果比丘尼，在說戒時這樣說：『要這些瑣碎的戒律有什麼用呢？』在半月誦戒時，讓其他比丘尼疑慮、後悔、惱怒、憂愁、不快樂，生起違背戒律的心。』像這樣輕視戒律的人，犯波夜提。 『如果比丘尼，砍伐鬼村或種子村，犯波夜提。』(第十條) 『如果比丘尼，嗔怒並譏諷僧團所委派的人，犯波夜提。』 『如果比丘尼，用其他事情默默地惱亂他人，犯波夜提。』 『如果比丘尼，在露天鋪設僧團的臥具，無論是粗糙的還是精細的繩床、被褥，或者指使他人鋪設，自己在上面坐臥，離開時既不自己收拾，也不教別人收拾，犯波夜提。』 『如果比丘尼，在其他比丘尼的房間里鋪設僧團的臥具，或者指使他人鋪設，自己在上面坐臥，離開時既不自己收拾，也不教別人收拾，犯波夜提。』 『如果比丘尼，在其他比丘尼的房間里，因為嗔恨不高興，就自己把她拉出去，或者指使他人拉出去：『你這愚蠢的人，快走開！不應該住在這裡。』犯波夜提；除非有正當理由。』 『如果比丘尼，在其他比丘尼的房間里，知道別人已經先鋪設了臥具，後來又強行鋪設，或者指使他人鋪設：『不高興的人自己出去。』犯波夜提；除非有正當理由。』 『如果比丘尼，在比丘尼的房間閣樓中，使用尖腳的坐床或臥床，並且用力……』

【English Translation】 English version 『If a bhikkhuni (female monastic), after the Sangha (monastic community) has lawfully settled a dispute, revives it, it is a Payattika (a minor offense).』 『If a bhikkhuni, teaches phrases to one who is not yet fully ordained, it is a Payattika.』 『If a bhikkhuni, actually possesses superhuman qualities, and speaks of them to one who is not yet fully ordained, it is a Payattika.』 『If a bhikkhuni, knowing that another bhikkhuni has committed a serious offense, speaks of it to one who is not yet fully ordained, it is a Payattika; except by Sanghakamma (a formal act of the Sangha).』 『If a bhikkhuni first encourages giving, and afterwards says: 『These bhikkhunis give away the Sangha's property according to their personal affection and favoritism.』 it is a Payattika.』 『If a bhikkhuni, while the Patimokkha (code of monastic discipline) is being recited, says: 『What is the use of these trivial rules?』 By the time of the fortnightly recitation, she causes the bhikkhunis to have doubt, regret, annoyance, distress, sorrow, displeasure, and to develop thoughts against the rules. One who thus disparages the rules, it is a Payattika.』 『If a bhikkhuni, cuts down a ghost village or a seed village, it is a Payattika.』 (Tenth) 『If a bhikkhuni, angrily criticizes a person appointed by the Sangha, it is a Payattika.』 『If a bhikkhuni, silently annoys another with irrelevant matters, it is a Payattika.』 『If a bhikkhuni, spreads out the Sangha's bedding in an open space, whether it be a coarse or fine string bed or bedding, or has someone else spread it out, and sits or lies down on it, and when leaving, neither puts it away herself nor has someone else put it away, it is a Payattika.』 『If a bhikkhuni, spreads out the Sangha's bedding in another bhikkhuni's room, or has someone else spread it out, and sits or lies down on it, and when leaving, neither puts it away herself nor has someone else put it away, it is a Payattika.』 『If a bhikkhuni, in another bhikkhuni's room, being angry and displeased, pulls her out herself or has someone else pull her out: 『You fool, go away! You shouldn't stay here.』 it is a Payattika; except for a valid reason.』 『If a bhikkhuni, in another bhikkhuni's room, knowing that another has already spread out bedding, forcibly spreads out bedding later, or has someone else spread it out: 『Whoever is displeased can leave.』 it is a Payattika; except for a valid reason.』 『If a bhikkhuni, in the attic of a bhikkhuni's room, uses a bed or seat with pointed legs, and forcefully...』

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坐臥，波夜提。

「若比丘尼，知水有蟲，自用澆草和泥、若使人用，波夜提。

「若比丘尼，獨與一比丘屏覆處坐，波夜提。

「若比丘尼，不病住福德舍過一食者，波夜提。(二十)

「若比丘尼，往白衣家，自恣請多與餅麨，諸比丘尼須者，應二、三缽取。過是取者，波夜提。二、三缽取已出外，與余比丘尼共分，是法應爾。

「若比丘尼，別眾食，波夜提；除因緣。因緣者，病時、作衣時、道行時、船行時、大眾集時、沙門請時。

「若比丘尼，非時啖食，波夜提。

「若比丘尼，舉殘宿食食者，波夜提。

「若比丘尼，不受食著口中，波夜提；除水及楊枝。

「若比丘尼，知水有蟲取用，波夜提。

「若比丘尼，有食家中強坐，波夜提。

「若比丘尼，食家中獨與一男子舍內強坐，波夜提。

「若比丘尼，裸形外道、若出家男、出家女，自手與食，波夜提。

「若比丘尼，故往看軍發行，波夜提；除因緣。(三十)

「若比丘尼，有因緣往軍中宿過二夜，波夜提。

「若比丘尼，二夜軍中宿時，往看軍陣器仗、牙旗旛幢、兩陣合戰，波夜提。

「若比丘尼，瞋打比丘尼，波夜提。

「若比丘尼

【現代漢語翻譯】 現代漢語譯本 坐臥，波夜提（Pāyantika，一種罪名，意為應懺悔）。

『如果比丘尼，明知水中有蟲，自己用來澆草和泥，或者指使別人用，犯波夜提罪。

『如果比丘尼，獨自與一位比丘在隱蔽的地方同坐，犯波夜提罪。

『如果比丘尼，沒有生病卻住在有功德的住所，食用超過一餐的食物，犯波夜提罪。（二十）

『如果比丘尼，前往在家信徒的家，放縱地請求給予過多的餅和炒麵，其他比丘尼需要時，應該取二、三缽。超過這個數量取用，犯波夜提罪。取了二、三缽后，拿到外面，與其他比丘尼共同分食，這是應遵循的規矩。

『如果比丘尼，離開僧團單獨進食，犯波夜提罪；除非有因緣。因緣包括：生病時、製作衣服時、在路上行走時、乘船時、大眾集會時、沙門邀請時。

『如果比丘尼，在非進食的時間吃東西，犯波夜提罪。

『如果比丘尼，食用舉起的殘羹剩飯，犯波夜提罪。

『如果比丘尼，沒有接受食物就放入口中，犯波夜提罪；除了水和楊枝。

『如果比丘尼，明知水中有蟲還取用，犯波夜提罪。

『如果比丘尼，在有食物的家中強行坐下，犯波夜提罪。

『如果比丘尼，在有食物的家中，單獨與一個男子在房間里強行坐下，犯波夜提罪。

『如果比丘尼，親手將食物給予裸形外道、或者出家的男子、出家的女子，犯波夜提罪。

『如果比丘尼，故意前去觀看軍隊出發，犯波夜提罪；除非有因緣。（三十）

『如果比丘尼，因為某種因緣前往軍隊中住宿超過兩夜，犯波夜提罪。

『如果比丘尼，在軍隊中住宿兩夜期間，前去觀看軍隊的陣列器械、牙旗旛幢、兩軍交戰，犯波夜提罪。

『如果比丘尼，嗔怒毆打比丘尼，犯波夜提罪。

『如果比丘尼

【English Translation】 English version Sitting or lying down, Pāyantika (a type of offense requiring confession).

'If a Bhikkhuni (female monastic), knowing that there are insects in the water, uses it herself to water grass or mix mud, or instructs others to use it, it is a Pāyantika offense.

'If a Bhikkhuni sits alone with a Bhikkhu (male monastic) in a secluded place, it is a Pāyantika offense.

'If a Bhikkhuni, not being ill, stays in a meritorious dwelling and eats more than one meal, it is a Pāyantika offense. (20)

'If a Bhikkhuni goes to the house of a layperson and immoderately asks for too much cake and fried flour, when other Bhikkhunis need it, she should take two or three bowls. Taking more than this amount is a Pāyantika offense. After taking two or three bowls, she should take it outside and share it with the other Bhikkhunis; this is the proper practice.

'If a Bhikkhuni eats separately from the Sangha (community), it is a Pāyantika offense; except for a reason. Reasons include: when sick, when making clothes, when traveling, when on a boat, when a large gathering occurs, when invited by a Shramana (ascetic).

'If a Bhikkhuni eats at an improper time, it is a Pāyantika offense.

'If a Bhikkhuni eats leftover food that has been raised, it is a Pāyantika offense.

'If a Bhikkhuni puts food in her mouth without accepting it, it is a Pāyantika offense; except for water and a toothbrush (twig).

'If a Bhikkhuni knowingly uses water with insects in it, it is a Pāyantika offense.

'If a Bhikkhuni forcefully sits in a house where there is food, it is a Pāyantika offense.

'If a Bhikkhuni forcefully sits alone with a man in a room in a house where there is food, it is a Pāyantika offense.

'If a Bhikkhuni personally gives food to a naked ascetic, or to a male monastic, or to a female monastic, it is a Pāyantika offense.

'If a Bhikkhuni intentionally goes to watch the army set out, it is a Pāyantika offense; except for a reason. (30)

'If a Bhikkhuni, for some reason, stays in the army for more than two nights, it is a Pāyantika offense.

'If a Bhikkhuni, while staying in the army for two nights, goes to see the army's array of weapons, banners with teeth, flags, and the battle between two armies, it is a Pāyantika offense.

'If a Bhikkhuni angrily strikes another Bhikkhuni, it is a Pāyantika offense.

'If a Bhikkhuni

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，瞋舉手向比丘尼，波夜提。

「若比丘尼，知比丘尼犯僧殘罪，覆藏乃至一夜，波夜提。

「若比丘尼，語余比丘尼：『來共到諸家。』是比丘尼不教與食，便作是言：『汝去！與汝共坐共語不樂，我獨坐獨語樂。』欲惱彼故，以是因緣無異，波夜提。

「若比丘尼，無病露地燃火，若草木、牛糞、木皮、糞掃，若自燃、若使人燃，波夜提。

「若比丘尼，如法僧事與欲竟，後悔言：『我不應與。』波夜提。

「若比丘尼，與未受具戒人同室宿過二夜，波夜提。

「若比丘尼，作是語：『我如是知佛法義，行障道法不能障道。』諸比丘尼應如是諫：『汝莫作是語：「我知佛法義，行障道法不能障道。」汝莫謗佛、謗佛者不善。佛不作是語，佛種種因緣說障道法能障道。汝當舍是惡邪見。』諸比丘尼如是諫時，堅持不捨者，當再三諫，令舍是事。再三諫時舍者善；不捨者，波夜提。(四十)

「若比丘尼，知比丘尼作如是語，不如法悔、不捨惡邪。如法擯出，便與共事、共住、共同室宿，波夜提。

「若有沙彌尼作是語：『我知佛法義，行淫慾不能障道。』諸比丘尼應如是教言：『汝莫作是語：「我知佛法義，行淫慾不能障道。」汝莫謗佛、謗佛者不善。佛不作是

【現代漢語翻譯】 現代漢語譯本： 若比丘尼（bhikkhuni，佛教女出家人）因嗔恨而舉手打比丘尼（bhikkhuni，佛教女出家人），犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）明知其他比丘尼（bhikkhuni，佛教女出家人）犯了僧殘罪（saṃghādisesa，一種較重的罪），卻加以隱瞞，甚至只隱瞞一夜，犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）對其他比丘尼（bhikkhuni，佛教女出家人）說：『來，我們一起去各家化緣。』結果這位比丘尼（bhikkhuni，佛教女出家人）沒有給她食物，反而說：『你走吧！我不喜歡和你一起坐著說話，我喜歡獨自坐著獨自說話。』如果她的目的是爲了惱怒對方，而且沒有其他原因，犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）在沒有生病的情況下，在露天點火，無論是燒草木、牛糞、木皮還是垃圾，無論是自己點燃還是指使他人點燃，犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）在如法的僧事中已經投了贊成票，事後又後悔說：『我不應該投贊成票。』犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）與未受具足戒的人同住一個房間超過兩夜，犯波夜提（pāyattika，一種輕罪）。 若比丘尼（bhikkhuni，佛教女出家人）說：『我這樣理解佛法的意義，修行那些障礙修道的法，並不能障礙修道。』其他比丘尼（bhikkhuni，佛教女出家人）應該這樣勸誡她：『你不要這樣說：「我理解佛法的意義，修行那些障礙修道的法，並不能障礙修道。」你不要誹謗佛陀，誹謗佛陀是不好的。佛陀不是這樣說的，佛陀通過各種因緣說明障礙修道的法能夠障礙修道。你應該捨棄這種錯誤的邪見。』當其他比丘尼（bhikkhuni，佛教女出家人）這樣勸誡她時，如果她堅持不捨棄，應該再三勸誡，讓她捨棄這種邪見。經過再三勸誡后，如果她捨棄了，那是好的；如果不捨棄，犯波夜提（pāyattika，一種輕罪）。(四十) 若比丘尼（bhikkhuni，佛教女出家人）明知其他比丘尼（bhikkhuni，佛教女出家人）說了這樣的話，不如法懺悔，不捨棄惡邪見，被如法驅擯后，還與她共事、共住、同住一室，犯波夜提（pāyattika，一種輕罪）。 若有沙彌尼（sāmaṇerī，佛教女沙彌）說：『我理解佛法的意義，行淫慾並不能障礙修道。』其他比丘尼（bhikkhuni，佛教女出家人）應該這樣教導她：『你不要這樣說：「我理解佛法的意義，行淫慾並不能障礙修道。」你不要誹謗佛陀，誹謗佛陀是不好的。

【English Translation】 English version: If a bhikkhuni (Buddhist nun) out of anger raises her hand against another bhikkhuni (Buddhist nun), it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun) knows that another bhikkhuni (Buddhist nun) has committed a saṃghādisesa offense (a serious offense requiring a formal meeting of the Sangha), and conceals it, even for one night, it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun) says to another bhikkhuni (Buddhist nun): 'Come, let's go to various families.' And that bhikkhuni (Buddhist nun) does not give her food, but instead says: 'Go away! I don't enjoy sitting and talking with you, I enjoy sitting and talking alone.' If her intention is to annoy the other bhikkhuni (Buddhist nun), and there is no other reason, it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun), without being ill, lights a fire in the open, whether it be of grass, wood, cow dung, bark, or sweepings, whether she lights it herself or has someone else light it, it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun), after having given her consent in a lawful Sangha matter, later regrets it and says: 'I should not have given my consent,' it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun) sleeps in the same room with someone who has not received full ordination for more than two nights, it is a pāyattika (a minor offense). If a bhikkhuni (Buddhist nun) says: 'As I understand the Dhamma taught by the Buddha, practices that are obstacles to the path are not actually obstacles.' The other bhikkhunis (Buddhist nuns) should admonish her thus: 'Do not say this: "As I understand the Dhamma taught by the Buddha, practices that are obstacles to the path are not actually obstacles." Do not slander the Buddha, for slandering the Buddha is not good. The Buddha did not say this. The Buddha, through various causes, has said that practices that are obstacles to the path are indeed obstacles. You should abandon this evil wrong view.' When the other bhikkhunis (Buddhist nuns) admonish her in this way, if she persists and does not abandon it, they should admonish her a second and third time, causing her to abandon this matter. If she abandons it after being admonished a second and third time, that is good; if she does not abandon it, it is a pāyattika (a minor offense). (Forty) If a bhikkhuni (Buddhist nun) knows that another bhikkhuni (Buddhist nun) has spoken in this way, does not properly repent, and does not abandon her evil wrong view, and after she has been rightfully expelled, still associates with her, lives with her, and sleeps in the same room with her, it is a pāyattika (a minor offense). If a sāmaṇerī (female novice) says: 'As I understand the Dhamma taught by the Buddha, engaging in sexual activity does not obstruct the path.' The bhikkhunis (Buddhist nuns) should instruct her thus: 'Do not say this: "As I understand the Dhamma taught by the Buddha, engaging in sexual activity does not obstruct the path." Do not slander the Buddha, for slandering the Buddha is not good.'

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語，佛種種因緣說淫慾能障道法。汝當舍是惡邪見。』諸比丘尼如是教時，堅持是事不捨者，當再三教，令舍是事。再三教時舍者善；不捨者，諸比丘尼應如是語：『汝沙彌尼，從今不應言：「佛是我師。」亦不應隨諸比丘尼後行。余沙彌尼，得共比丘尼同房再宿，汝今不得。癡人滅去！不應住此。』若比丘尼，知是滅擯沙彌尼，便畜經恤共事共宿，波夜提。

「若比丘尼，若寶、似寶，自捉、教人捉，波夜提；除因緣。因緣者，若寶、似寶，在僧坊內、若住處內，如是心取：『主來當還。』是事應爾。

「若比丘尼，得新衣，應三種色中隨用一一種壞是衣色：若青、若泥、若木蘭。若比丘尼，不以三種壞色著新衣，波夜提。

「若比丘尼，減半月浴，波夜提；除因緣。因緣者，春殘一月半、夏初一月，是二月半，大熱時、病時、風時、雨時、作時、行時，是名因緣。

「若比丘尼，故奪畜生命，波夜提。

「若比丘尼，故令比丘尼疑悔，使須臾時心不安隱，以是因緣無異，波夜提。

「若比丘尼，以指擊攊他，波夜提。

「若比丘尼，水中戲，波夜提。

「若比丘尼，與男子同室宿，波夜提。(五十)

「若比丘尼，自恐怖比丘尼，若使他恐怖，乃至戲笑

【現代漢語翻譯】 現代漢語譯本： 『佛陀以種種因緣說明淫慾能障礙修道。你應該捨棄這種錯誤的邪見。』當比丘尼這樣教誡時，如果沙彌尼堅持不捨棄這種邪見，應當再三教誡，令其捨棄。再三教誡后捨棄的就好；如果不捨棄，眾比丘尼應當這樣說：『你這位沙彌尼，從今以後不應再說：「佛陀是我的老師。」也不應跟隨在眾比丘尼身後。其他沙彌尼可以和比丘尼同房住兩夜，你現在不可以。愚癡的人滾開！不應該住在這裡。』如果比丘尼明知是已被驅擯的沙彌尼，還收留、資助、共同做事、共同住宿，犯波逸提罪。

『如果比丘尼，無論是寶物還是類似寶物的東西，自己拿取或教唆他人拿取，犯波逸提罪；除非有因緣。因緣是指，如果寶物或類似寶物的東西在僧房內或住所內，這樣想而拿取：『主人來了應當歸還。』這樣做是可以的。

『如果比丘尼，得到新衣服，應當用三種顏色中的任何一種來破壞衣服的顏色：青色、泥色或木蘭色。如果比丘尼不使用這三種顏色來破壞新衣服的顏色就穿，犯波逸提罪。

『如果比丘尼，不到半個月就洗澡，犯波逸提罪；除非有因緣。因緣是指，春季剩餘的一個半月、夏季開始的一個月，這兩個半月，天氣炎熱時、生病時、颳風時、下雨時、工作時、行走時，這些都叫做因緣。

『如果比丘尼，故意奪取動物的生命，犯波逸提罪。

『如果比丘尼，故意讓其他比丘尼產生懷疑和後悔，使她們哪怕是片刻時間內心不安寧，因為這個原因沒有不同，犯波逸提罪。

『如果比丘尼，用手指彈擊他人，犯波逸提罪。

『如果比丘尼，在水中嬉戲，犯波逸提罪。

『如果比丘尼，與男子同室住宿，犯波逸提罪。(五十)

『如果比丘尼，自己恐嚇其他比丘尼，或者使他人恐嚇，乃至戲笑恐嚇，犯波逸提罪。』

【English Translation】 English version: 『The Buddha, through various causes and conditions, has explained that lust can obstruct the path to enlightenment. You should abandon this evil and wrong view.』 When the Bhikkhunis (female monastic) teach in this way, if the Shramanerika (female novice) persists in not abandoning this view, they should be taught again and again, urging her to abandon it. If she abandons it after being taught repeatedly, that is good; if she does not abandon it, the Bhikkhunis should say: 『You, Shramanerika, from now on should not say, 「The Buddha is my teacher.」 Nor should you follow behind the Bhikkhunis. Other Shramanerikas may stay in the same room with the Bhikkhunis for two nights, but you may not now. Foolish one, go away! You should not stay here.』 If a Bhikkhuni, knowing that she is an expelled Shramanerika, still shelters, supports, works with, and sleeps with her, she commits a Pacittiya (an offense requiring confession).

『If a Bhikkhuni, whether it is a treasure or something resembling a treasure, takes it herself or instructs others to take it, she commits a Pacittiya; except for a reason. The reason is, if the treasure or something resembling a treasure is within the monastery or dwelling place, and she takes it with this thought: 『I should return it when the owner comes.』 This is permissible.

『If a Bhikkhuni obtains new clothing, she should spoil the color of the clothing with any one of three colors: blue, mud color, or sappanwood color. If a Bhikkhuni wears new clothing without spoiling the color with these three colors, she commits a Pacittiya.

『If a Bhikkhuni bathes in less than half a month, she commits a Pacittiya; 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, when it is very hot, when she is sick, when it is windy, when it is raining, when she is working, when she is traveling, these are called reasons.

『If a Bhikkhuni intentionally takes the life of an animal, she commits a Pacittiya.

『If a Bhikkhuni intentionally causes another Bhikkhuni to have doubts and regrets, causing her mind to be uneasy even for a moment, because of this reason without difference, she commits a Pacittiya.

『If a Bhikkhuni flicks another with her finger, she commits a Pacittiya.

『If a Bhikkhuni plays in the water, she commits a Pacittiya.

『If a Bhikkhuni sleeps in the same room with a man, she commits a Pacittiya. (50)

『If a Bhikkhuni frightens another Bhikkhuni herself, or causes another to frighten her, even in jest,』 she commits a Pacittiya.

---

，波夜提。

「若比丘尼，自藏比丘尼衣缽、戶鉤、革屣、針筒，種種隨法物，若使他藏，乃至戲笑，波夜提。

「若比丘尼，與比丘、比丘尼、式叉摩尼、沙彌、沙彌尼衣，他不還便強脫取，波夜提。

「若比丘尼，以無根僧伽婆尸沙法謗比丘尼，波夜提。

「若比丘尼，與男子共期同道行，至一聚落，波夜提。

「若比丘尼，與賊共期同道行，乃至一聚落，波夜提。

「若比丘尼，自手掘地、若教他掘，作是言：『汝掘是處。』波夜提。

「若比丘尼，受四月自恣請，過是受者，波夜提；除常請、數數請、別請。

「若比丘尼，說戒時作是言：『我不受學是戒，先當問余比丘持修多羅持毗尼持摩多羅伽者。』波夜提。若比丘尼欲知是法者，應從此戒中學，當問余比丘，持修多羅持毗尼持摩多羅伽者，應如是問：『是語云何？』是事應爾。

「若比丘尼，共比丘尼斗諍已，盜往立聽，『彼比丘尼所說我當憶持。』波夜提。(六十)

「若比丘尼，僧斷事時默然起去，波夜提。

「若比丘尼，不恭敬者，波夜提。

「若比丘尼，飲酒者，波夜提。

「若比丘尼，非時入聚落，不白余比丘尼，波夜提；除急因緣。

「若比丘尼

【現代漢語翻譯】 現代漢語譯本 波夜提（Payatika，一種戒律名稱）。

『如果比丘尼（Bhikkhuni，女性出家人）自己藏匿比丘尼的衣缽（patra，食器）、戶鉤、革屣（皮鞋）、針筒，以及各種如法的物品，或者指使他人藏匿，乃至只是開玩笑，都犯波夜提罪。』

『如果比丘尼把衣服給予比丘（Bhikkhu，男性出家人）、比丘尼、式叉摩尼（Siksamana，預備沙彌尼）、沙彌（Sramanera，男性的見習出家人）、沙彌尼（Sramanerika，女性的見習出家人），之後對方不歸還，就強行奪取，犯波夜提罪。』

『如果比丘尼用沒有根據的僧伽婆尸沙法（Sanghavasesa，僅次於波羅夷的重罪）來誹謗其他比丘尼，犯波夜提罪。』

『如果比丘尼與男子約定一同行走，到達一個村落，犯波夜提罪。』

『如果比丘尼與盜賊約定一同行走，乃至到達一個村落，犯波夜提罪。』

『如果比丘尼親手挖掘土地，或者教唆他人挖掘，並說：『你挖這個地方。』犯波夜提罪。』

『如果比丘尼接受了四個月的自恣請（pravāraṇā，僧團在雨季安居結束時接受批評和建議的儀式）的邀請，超過這個期限還接受，犯波夜提罪；除非是常請、數數請、別請。』

『如果比丘尼在說戒（recitation of the monastic rules）時說：『我不學習這條戒律，先去問其他持修多羅（Sutra，經藏）者、持毗尼（Vinaya，律藏）者、持摩多羅伽（Matrika，論藏）的比丘。』犯波夜提罪。如果比丘尼想要了解這個法，應該從此戒律中學習，應當去問其他持修多羅者、持毗尼者、持摩多羅伽者的比丘，應當這樣問：『這句話是什麼意思？』事情應當如此。』

『如果比丘尼與其他比丘尼發生爭鬥之後，偷偷地去旁聽，心想：『那位比丘尼所說的話我都要記住。』犯波夜提罪。（六十）』

『如果比丘尼在僧團斷事的時候，默不作聲地離開，犯波夜提罪。』

『如果比丘尼不恭敬，犯波夜提罪。』

『如果比丘尼飲酒，犯波夜提罪。』

『如果比丘尼在非時（不適當的時間）進入村落，沒有告知其他比丘尼，犯波夜提罪；除非有緊急的因緣。』

『如果比丘尼……』

【English Translation】 English version Payatika (A type of monastic rule).

'If a Bhikkhuni (female monastic) herself hides a Bhikkhuni's bowl (patra, eating utensil), door hook, leather shoes, needle case, or any other lawful item, or causes another to hide it, even in jest, it is a Payatika offense.'

'If a Bhikkhuni gives clothing to a Bhikkhu (male monastic), Bhikkhuni, Siksamana (probationary female monastic), Sramanera (male novice), or Sramanerika (female novice), and then forcibly takes it back when it is not returned, it is a Payatika offense.'

'If a Bhikkhuni accuses another Bhikkhuni of a Sanghavasesa (a serious offense requiring a meeting of the Sangha) offense without grounds, it is a Payatika offense.'

'If a Bhikkhuni makes an agreement with a man to travel together, even to a village, it is a Payatika offense.'

'If a Bhikkhuni makes an agreement with a thief to travel together, even to a village, it is a Payatika offense.'

'If a Bhikkhuni digs the ground herself, or instructs another to dig, saying, 'Dig here,' it is a Payatika offense.'

'If a Bhikkhuni accepts a Pavarana (invitation to be corrected at the end of the rainy season retreat) invitation for four months and continues to accept it beyond that period, it is a Payatika offense; except for a regular invitation, a frequent invitation, or a special invitation.'

'If a Bhikkhuni, during the recitation of the monastic rules, says, 'I will not study this rule; I will first ask other Bhikkhus who are learned in the Sutras (Sutra, discourses of the Buddha), the Vinaya (Vinaya, monastic rules), and the Matrika (Matrika, Abhidhamma or lists).' it is a Payatika offense. If a Bhikkhuni wants to understand this rule, she should learn from this rule, and should ask other Bhikkhus who are learned in the Sutras, the Vinaya, and the Matrika, and should ask, 'What does this statement mean?' This is how it should be done.'

'If a Bhikkhuni, after quarreling with another Bhikkhuni, secretly goes to listen, thinking, 'I will remember what that Bhikkhuni says,' it is a Payatika offense. (Sixty)'

'If a Bhikkhuni silently gets up and leaves when the Sangha (community of monastics) is deciding a matter, it is a Payatika offense.'

'If a Bhikkhuni is disrespectful, it is a Payatika offense.'

'If a Bhikkhuni drinks alcohol, it is a Payatika offense.'

'If a Bhikkhuni enters a village at an inappropriate time without informing other Bhikkhunis, it is a Payatika offense; except in case of an urgent reason.'

'If a Bhikkhuni...'

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，許他請僧，中前中後行至余家，波夜提。

「若比丘尼，入灌頂剎利王家，夜未過未藏寶，若過門闑及闑處，波夜提；除急因緣。

「若比丘尼，說戒時作是言：『我今始知是事入戒經中半月次來所說。』諸比丘尼知是比丘尼先曾再三聞說此戒，何況復過！是比丘尼非以不知故得脫，隨所犯事應令如法悔過，應呵令厭：『汝失無利，是惡不善。汝說戒時不尊重戒、不一心聽。』以是事故，波夜提。

「若比丘尼，用骨牙齒角作針筒，波夜提。

「若比丘尼，欲作床者，當應量作，足高八指，除入梐。過是作者，波夜提。

「若比丘尼，自以兜羅貯臥具、若使人貯，波夜提。(七十)

「若比丘尼，如佛衣量作衣、若過作，波夜提。佛衣量者，長佛九磔手，廣六磔手，是佛衣量。

「若比丘尼，啖生熟蒜，波夜提。

「若比丘尼，剃大小便處毛，波夜提。

「若比丘尼，洗時以指刺女根中，過二指節，波夜提。

「若比丘尼，以掌拍女根者，波夜提。

「若比丘尼，煮生物作食，波夜提。

「若比丘尼，比丘食時在前立待，波夜提。

「若比丘尼，以屎尿擲墻外，波夜提。

「若比丘尼，棄屎尿著生草上，波夜提。

【現代漢語翻譯】 現代漢語譯本 如果允許他人邀請僧侶，在（中午）飯前或飯後前往他人家中，犯波夜提（Pāyantika，一種輕罪）。 如果比丘尼（Bhikkhuni，女性出家人）進入灌頂剎利王（Kshatriya，古印度社會階層，通常指武士和統治者）的家中，在夜晚未過且未藏好財物時，如果越過門檻或門檻處，犯波夜提；除非有緊急情況。 如果比丘尼在誦戒時說：『我現在才知道這件事被寫入戒經中，並且半個月來都在宣說。』其他比丘尼知道這位比丘尼先前已經兩三次聽到過這條戒律，更何況是超過這個次數！這位比丘尼不能以不知情為理由而免罪，應當按照所犯之事依法懺悔，並且應該呵斥她，讓她感到羞愧：『你失去了利益，這是惡劣不善的行為。你在誦戒時，不尊重戒律，不專心聽講。』因為這個緣故，犯波夜提。 如果比丘尼用骨頭、牙齒或角製作針筒，犯波夜提。 如果比丘尼想要製作床，應當按照規定的尺寸製作，床腳高度為八指（約15釐米），不包括床梐（床的邊框）。超過這個尺寸製作的，犯波夜提。 如果比丘尼自己用兜羅（一種柔軟的棉花）填充臥具，或者讓人填充，犯波夜提。(七十) 如果比丘尼按照佛陀的衣服尺寸製作衣服，或者超過這個尺寸製作，犯波夜提。佛陀的衣服尺寸是：長九磔手（約4.1米），寬六磔手（約2.7米），這就是佛陀的衣服尺寸。 如果比丘尼吃生的或熟的大蒜，犯波夜提。 如果比丘尼剃除大小便處的毛髮，犯波夜提。 如果比丘尼在清洗時用手指刺入女根中，超過兩個指節，犯波夜提。 如果比丘尼用手掌拍打女根，犯波夜提。 如果比丘尼煮生的食物作為食物，犯波夜提。 如果比丘尼在比丘（Bhikkhu，男性出家人）吃飯時站在前面等待，犯波夜提。 如果比丘尼將糞便尿液扔到墻外，犯波夜提。 如果比丘尼將糞便尿液丟棄在生草上，犯波夜提。

【English Translation】 English version If she allows someone to invite monks, and goes to their house before or after (noon) meal, it is Pāyantika (a minor offense). If a Bhikkhuni (female monastic) enters the house of a Kshatriya (ancient Indian social class, usually referring to warriors and rulers) who has undergone the head-anointing ceremony, when the night has not passed and the treasures are not hidden, if she crosses the threshold or the place of the threshold, it is Pāyantika; except for urgent reasons. If a Bhikkhuni, when reciting the precepts, says: 'I have only now learned that this matter is written in the precept scripture and has been spoken for the past half month.' The other Bhikkhunis know that this Bhikkhuni has previously heard this precept two or three times, let alone more than that! This Bhikkhuni cannot be excused on the grounds of ignorance, she should repent according to the offense committed, and she should be rebuked and made to feel ashamed: 'You have lost benefit, this is evil and unwholesome. When you recite the precepts, you do not respect the precepts, and you do not listen attentively.' For this reason, it is Pāyantika. If a Bhikkhuni makes a needle case from bone, teeth, or horn, it is Pāyantika. If a Bhikkhuni wants to make a bed, she should make it according to the prescribed dimensions, with the legs being eight fingers high (approximately 15 centimeters), excluding the bed frame. If she makes it larger than this, it is Pāyantika. If a Bhikkhuni fills bedding with tūla (a soft cotton-like material) herself, or has someone else fill it, it is Pāyantika. (Seventy) If a Bhikkhuni makes a robe according to the size of the Buddha's robe, or makes it larger than this, it is Pāyantika. The size of the Buddha's robe is: nine spans (approximately 4.1 meters) in length and six spans (approximately 2.7 meters) in width, this is the size of the Buddha's robe. If a Bhikkhuni eats raw or cooked garlic, it is Pāyantika. If a Bhikkhuni shaves the hair from the area of urination and defecation, it is Pāyantika. If a Bhikkhuni, when washing, inserts a finger into the female organ, beyond two finger joints, it is Pāyantika. If a Bhikkhuni slaps the female organ with her palm, it is Pāyantika. If a Bhikkhuni cooks raw food as food, it is Pāyantika. If a Bhikkhuni stands and waits in front of a Bhikkhu (male monastic) while he is eating, it is Pāyantika. If a Bhikkhuni throws excrement and urine outside the wall, it is Pāyantika. If a Bhikkhuni discards excrement and urine on living grass, it is Pāyantika.

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「若比丘尼，獨與一比丘屏處共立共語，波夜提。(八十)

「若比丘尼，獨與一比丘露地共立共語，波夜提。

「若比丘尼，獨與一白衣男子屏處共立共語，波夜提。

「若比丘尼，獨與一白衣男子露地共立共語，波夜提。

「若比丘尼，闇中無燈與男子共立共坐，波夜提。

「若比丘尼，作男根著女根中，波夜提。

「若比丘尼，語比丘尼言：『善女來！共我房住。』后瞋不喜，若自牽出、若使人牽出，作是言：『汝遠滅去！莫此中住。』以是因緣無異，波夜提。

「若二比丘尼共一床臥，波夜提。

「若二比丘尼共一敷具臥，波夜提。

「若二比丘尼共一衣覆臥，波夜提。

「若比丘尼，入白衣舍，獨與一比丘共立、共語、竊語，遣共行比丘尼，求閑便故，波夜提。(九十)

「若比丘尼，入白衣舍，獨與一白衣男子共立共語竊語，遣共行比丘尼，欲獨語，波夜提。

「若比丘尼，共比丘尼斗諍相瞋，自打身啼者，波夜提。

「若比丘尼，共比丘尼斗諍時，作法咒、泥梨咒，波夜提。

「若比丘尼，不審諦看物便嫌恨，波夜提。

「若比丘尼，夏中無因緣遊行他國，波夜提。

「若比丘尼，自恣竟不遊行

【現代漢語翻譯】 現代漢語譯本 『若有比丘尼（bhikshuni，女性出家人），獨自與一位比丘（bhiksu，男性出家人）在隱蔽的地方一同站立、一同說話，犯波夜提（payattika，一種輕罪）。（八十）』 『若有比丘尼，獨自與一位比丘在露天的地方一同站立、一同說話，犯波夜提。』 『若有比丘尼，獨自與一位在家男子在隱蔽的地方一同站立、一同說話，犯波夜提。』 『若有比丘尼，獨自與一位在家男子在露天的地方一同站立、一同說話，犯波夜提。』 『若有比丘尼，在黑暗中沒有燈光的情況下與男子一同站立、一同坐著，犯波夜提。』 『若有比丘尼，做出男根放入女根中的行為，犯波夜提。』 『若有比丘尼，對比丘尼說：『善女，來！與我同住一房。』之後生氣不高興，或者自己把她拉出去、或者使喚別人把她拉出去，並說：『你遠遠地滾開！不要住在這裡。』因為這個因緣沒有不同，犯波夜提。』 『若有兩位比丘尼共睡一張床，犯波夜提。』 『若有兩位比丘尼共用一個鋪具睡覺，犯波夜提。』 『若有兩位比丘尼共用一件衣服蓋著睡覺，犯波夜提。』 『若有比丘尼，進入在家人的住所，獨自與一位比丘一同站立、一同說話、私下說話，支使一同前往的比丘尼，爲了尋求空閑方便的緣故，犯波夜提。（九十）』 『若有比丘尼，進入在家人的住所，獨自與一位在家男子一同站立、一同說話、私下說話，支使一同前往的比丘尼，想要獨自說話，犯波夜提。』 『若有比丘尼，與比丘尼爭鬥互相嗔恨，自己打自己身體哭泣的，犯波夜提。』 『若有比丘尼，與比丘尼爭鬥時，使用法咒、泥梨咒（naraka mantra，地獄咒），犯波夜提。』 『若有比丘尼，不仔細看東西就嫌棄怨恨，犯波夜提。』 『若有比丘尼，在夏季沒有因緣前往其他國家，犯波夜提。』 『若有比丘尼，在自恣（pravāraṇā，僧團解除結夏安居的儀式）結束后不前往其他地方。』

【English Translation】 English version 『If a bhikshuni (female monastic), alone with a bhiksu (male monastic) in a secluded place, stands and speaks together, it is a payattika (a minor offense). (Eighty)』 『If a bhikshuni, alone with a bhiksu in an open place, stands and speaks together, it is a payattika.』 『If a bhikshuni, alone with a lay man in a secluded place, stands and speaks together, it is a payattika.』 『If a bhikshuni, alone with a lay man in an open place, stands and speaks together, it is a payattika.』 『If a bhikshuni, in the darkness without a lamp, stands and sits together with a man, it is a payattika.』 『If a bhikshuni, makes a male organ and puts it into a female organ, it is a payattika.』 『If a bhikshuni, says to a bhikshuni: 『Good woman, come! Live in my room with me.』 Afterwards, being angry and displeased, either pulls her out herself or makes someone pull her out, saying: 『You go far away! Do not live here.』 Because of this cause and condition being no different, it is a payattika.』 『If two bhikshunis sleep on one bed together, it is a payattika.』 『If two bhikshunis sleep on one mat together, it is a payattika.』 『If two bhikshunis sleep covered by one garment together, it is a payattika.』 『If a bhikshuni, enters a layman's house, alone with a bhiksu stands, speaks, and whispers together, sends away the bhikshuni who came with her, for the sake of seeking a convenient opportunity, it is a payattika. (Ninety)』 『If a bhikshuni, enters a layman's house, alone with a lay man stands, speaks, and whispers together, sends away the bhikshuni who came with her, wanting to speak alone, it is a payattika.』 『If a bhikshuni, quarrels and hates with a bhikshuni, beats herself and cries, it is a payattika.』 『If a bhikshuni, when quarreling with a bhikshuni, uses dharma mantras, naraka mantras (hell mantras), it is a payattika.』 『If a bhikshuni, without carefully examining things, dislikes and resents, it is a payattika.』 『If a bhikshuni, during the summer without a reason, goes to another country, it is a payattika.』 『If a bhikshuni, after the pravāraṇā (the ceremony of ending the rainy season retreat) does not go to another place.』

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余處一宿，波夜提。

「若比丘尼，國內疑處畏處遊行，波夜提。

「若比丘尼，國外疑處畏處遊行，波夜提。

「若比丘尼，故往看畫舍，波夜提。

「若比丘尼，先住惱后住者，波夜提。(一百)

「若比丘尼，后住惱先住者，波夜提。

「若比丘尼，共活比丘尼病不供給，波夜提。

「若比丘尼，見比丘來不起，波夜提。

「若比丘尼，不問比丘輒坐者，波夜提。

「若比丘尼，不問主人便敷臥具、若使人敷，波夜提。

「若比丘尼，不滿十二歲畜眾者，波夜提。

「若比丘尼，滿十二歲，未作畜眾羯磨，畜眾者，波夜提。

「若比丘尼，畜未滿十二歲已嫁女為眾，波夜提。

「若比丘尼，滿十二歲已嫁女，不作屬和上尼羯磨，畜為眾，波夜提。

「若比丘尼，僧與止羯磨復畜眾者，波夜提。(一百一十)

「若比丘尼，弟子不二歲學六法，畜為眾者，波夜提。

「若比丘尼，弟子二歲學六法，未作屬和上尼羯磨，畜為眾，波夜提。

「若比丘尼，受大戒已不二歲隨和上尼，波夜提。

「若比丘尼，畜弟子不與財法，波夜提。

「若比丘尼，畜淫女為眾，不遠本處五六由旬，波夜提。

【現代漢語翻譯】 現代漢語譯本 于其他地方過夜，波夜提（Payatika）。

『如果比丘尼（Bhikkhuni，女性出家人）在國內的可疑或危險的地方過夜，波夜提。』

『如果比丘尼（Bhikkhuni）在國外的可疑或危險的地方過夜，波夜提。』

『如果比丘尼（Bhikkhuni）故意去看畫室，波夜提。』

『如果比丘尼（Bhikkhuni）先住下，然後惱亂後來的居住者，波夜提。（一百）』

『如果比丘尼（Bhikkhuni）后住下，然後惱亂先前的居住者，波夜提。』

『如果比丘尼（Bhikkhuni）共同生活，卻不供養生病的比丘尼（Bhikkhuni），波夜提。』

『如果比丘尼（Bhikkhuni）看見比丘（Bhikkhu，男性出家人）來卻不起身，波夜提。』

『如果比丘尼（Bhikkhuni）不詢問比丘（Bhikkhu）就擅自坐下，波夜提。』

『如果比丘尼（Bhikkhuni）不詢問主人就擅自鋪設臥具，或者讓人鋪設，波夜提。』

『如果比丘尼（Bhikkhuni）收不滿十二歲的女子為徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）收滿了十二歲，但未舉行收徒羯磨（Kamma，儀式），就收徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）收未滿十二歲已出嫁的女子為徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）收滿了十二歲已出嫁的女子，但未舉行歸屬和上尼（Upajjhaya，尼師）的羯磨（Kamma），就收為徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）僧團已經給予停止羯磨（Kamma），卻又收徒眾，波夜提。（一百一十）』

『如果比丘尼（Bhikkhuni）的弟子不滿二年學習六法，就收為徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）的弟子二年學習六法，但未舉行歸屬和上尼（Upajjhaya）的羯磨（Kamma），就收為徒眾，波夜提。』

『如果比丘尼（Bhikkhuni）受大戒后不滿二年跟隨和上尼（Upajjhaya），波夜提。』

『如果比丘尼（Bhikkhuni）收弟子不給予財物和佛法，波夜提。』

『如果比丘尼（Bhikkhuni）收**為徒眾，不遠離原來的地方五六由旬（Yojana，古印度長度單位），波夜提。』

【English Translation】 English version Staying overnight elsewhere, Payatika.

'If a Bhikkhuni (female monastic) stays overnight in a suspicious or dangerous place within the country, Payatika.'

'If a Bhikkhuni (female monastic) stays overnight in a suspicious or dangerous place outside the country, Payatika.'

'If a Bhikkhuni (female monastic) deliberately goes to look at a painting house, Payatika.'

'If a Bhikkhuni (female monastic) who dwells first harasses later dwellers, Payatika. (One hundred)'

'If a Bhikkhuni (female monastic) who dwells later harasses earlier dwellers, Payatika.'

'If Bhikkhunis (female monastics) live together but do not provide for a sick Bhikkhuni (female monastic), Payatika.'

'If a Bhikkhuni (female monastic) does not rise when she sees a Bhikkhu (male monastic) coming, Payatika.'

'If a Bhikkhuni (female monastic) sits down without asking a Bhikkhu (male monastic), Payatika.'

'If a Bhikkhuni (female monastic) spreads out bedding without asking the owner, or has someone spread it out, Payatika.'

'If a Bhikkhuni (female monastic) admits one who is not yet twelve years old into the community, Payatika.'

'If a Bhikkhuni (female monastic) admits one who is twelve years old, but has not performed the Kamma (ceremonial act) of admitting into the community, Payatika.'

'If a Bhikkhuni (female monastic) admits a married girl who is not yet twelve years old into the community, Payatika.'

'If a Bhikkhuni (female monastic) admits a married girl who is twelve years old, but has not performed the Kamma (ceremonial act) of belonging to the Upajjhaya (preceptor nun), into the community, Payatika.'

'If a Bhikkhuni (female monastic) admits one into the community after the Sangha (monastic community) has given a suspension Kamma (ceremonial act), Payatika. (One hundred and ten)'

'If a Bhikkhuni (female monastic) admits a disciple who has not studied the six rules for two years into the community, Payatika.'

'If a Bhikkhuni (female monastic) admits a disciple who has studied the six rules for two years, but has not performed the Kamma (ceremonial act) of belonging to the Upajjhaya (preceptor nun), into the community, Payatika.'

'If a Bhikkhuni (female monastic) does not follow the Upajjhaya (preceptor nun) for two years after taking the Great Precepts, Payatika.'

'If a Bhikkhuni (female monastic) admits a disciple without giving her material goods and the Dharma, Payatika.'

'If a Bhikkhuni (female monastic) admits a ** into the community without being five or six Yojana (ancient Indian unit of distance) away from her original place, Payatika.'

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「若比丘尼，畜未滿二十歲童女為眾，波夜提。

「若比丘尼，滿二十歲童女，未作屬和上尼羯磨，畜為眾，波夜提。

「若比丘尼，畜孝女為眾，波夜提。

「若比丘尼，畜將男女自隨女人為眾，波夜提。(四十即不共中第四十)

「若比丘尼，畜惡性女人為眾，波夜提。(一百二十)

「若比丘尼，滿二十歲童女，不二歲學六法，畜為眾，波夜提。

「若比丘尼，滿二十歲童女、二歲學六法，不作屬和上尼羯磨，畜為眾，波夜提。

「若比丘尼，作是言：『汝與我衣缽戶鉤、時藥、時分藥、七日藥、盡形藥，我當度汝。』波夜提。

「若比丘尼，女人夫主不聽，畜為眾，波夜提。

「若比丘尼，語他言：『汝二歲學六法，后當畜汝。』若不畜者，波夜提。

「若比丘尼，歲歲度弟子者，波夜提。

「若比丘尼，宿作乞屬和上尼羯磨，畜為眾者，波夜提。

「若比丘尼，作浴衣者當應量作。量者：長五修伽陀磔手、廣二磔手半。過是作者，波夜提。(五十)

「若比丘尼，數數易衣服，波夜提。

「若比丘尼，作衣極久乃至五夜。過是成者，波夜提。(一百三十)

「若比丘尼，五夜不看五衣，波夜提。

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（Bhikkhuni，佛教女出家人）收養未滿二十歲的女孩為僧眾，犯波夜提（Payattika，一種輕罪）。』 『如果比丘尼收養已滿二十歲的女孩，但未舉行歸屬和尚尼（Upajjhaya-ni）的羯磨（kamma，儀式），讓她成為僧眾，犯波夜提。』 『如果比丘尼收養不孝順的女兒為僧眾，犯波夜提。』 『如果比丘尼收養帶著孩子或丈夫跟隨的女人為僧眾，犯波夜提。』（四十即不共中第四十） 『如果比丘尼收養品行惡劣的女人為僧眾，犯波夜提。』（一百二十） 『如果比丘尼收養已滿二十歲的女孩，但沒有讓她學習兩年六法，就讓她成為僧眾，犯波夜提。』 『如果比丘尼收養已滿二十歲的女孩，讓她學習兩年六法，但沒有舉行歸屬和尚尼的羯磨，就讓她成為僧眾，犯波夜提。』 『如果比丘尼說：『你給我衣、缽（patra，食器）、戶鉤、時藥、時分藥、七日藥、盡形藥，我就度你出家。』犯波夜提。』 『如果比丘尼收養未經丈夫允許的女人為僧眾，犯波夜提。』 『如果比丘尼對他人說：『你學習兩年六法，之後我將收養你。』如果之後沒有收養，犯波夜提。』 『如果比丘尼每年都度弟子出家，犯波夜提。』 『如果比丘尼事先做好乞求歸屬和尚尼羯磨，然後收養她為僧眾，犯波夜提。』 『如果比丘尼製作浴衣，應當按照規定的尺寸製作。尺寸是：長五修伽陀磔手（Sugata-vidatthi，佛陀的磔手，一種長度單位），寬二磔手半。超過這個尺寸製作的，犯波夜提。』（五十） 『如果比丘尼頻繁更換衣服，犯波夜提。』 『如果比丘尼製作衣服的時間過長，甚至超過五個夜晚。超過這個時間完成的，犯波夜提。』（一百三十） 『如果比丘尼五個夜晚不檢視五衣，犯波夜提。

【English Translation】 English version 『If a Bhikkhuni (Buddhist nun) ordains a girl under the age of twenty as a member of the Sangha (community), it is a Payattika (minor offense).』 『If a Bhikkhuni ordains a girl who is twenty years old, but without performing the Kamma (ceremony) of belonging to the Upajjhaya-ni (preceptress), making her a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni ordains a disobedient daughter as a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni ordains a woman who is accompanied by her children or husband as a member of the Sangha, it is a Payattika.』 (Fortieth in the Non-common section) 『If a Bhikkhuni ordains a woman of bad character as a member of the Sangha, it is a Payattika.』 (One hundred and twenty) 『If a Bhikkhuni ordains a girl who is twenty years old, but without having her study the Six Dharmas for two years, making her a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni ordains a girl who is twenty years old, having her study the Six Dharmas for two years, but without performing the Kamma of belonging to the Upajjhaya-ni, making her a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni says: 『If you give me robes, a Patra (bowl), a door hook, seasonal medicine, medicine for specific times, medicine for seven days, and medicine for life, I will ordain you.』 it is a Payattika.』 『If a Bhikkhuni ordains a woman without her husband's permission as a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni says to another: 『You study the Six Dharmas for two years, and then I will ordain you.』 If she does not ordain her afterwards, it is a Payattika.』 『If a Bhikkhuni ordains disciples every year, it is a Payattika.』 『If a Bhikkhuni prepares the request for the Kamma of belonging to the Upajjhaya-ni in advance, and then ordains her as a member of the Sangha, it is a Payattika.』 『If a Bhikkhuni makes a bathing robe, it should be made according to the prescribed measurements. The measurements are: five Sugata-vidatthi (Buddha's hand-span, a unit of length) in length and two and a half vidatthi in width. If it is made larger than this, it is a Payattika.』 (Fifty) 『If a Bhikkhuni frequently changes clothes, it is a Payattika.』 『If a Bhikkhuni takes an excessively long time to make a robe, even more than five nights. If it is completed after this time, it is a Payattika.』 (One hundred and thirty) 『If a Bhikkhuni does not inspect her five robes for five nights, it is a Payattika.』

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「若比丘尼，以衣與白衣，波夜提。

「若比丘尼，月病休止，浣病衣已凈不起去，波夜提。

「若比丘尼，遮與僧衣，波夜提。

「若比丘尼，所望得衣弱，而受迦絺那衣，波夜提。

「若比丘尼，僧舍迦絺那衣時不隨者，波夜提。

「若比丘尼，僧分衣時不隨者，波夜提。

「若比丘尼，僧斷事時不隨順者，波夜提。(六十)

「若比丘尼，不以房舍囑他，至聚落中，波夜提。

「若比丘尼，讀誦種種咒術，波夜提。(一百四十)

「若比丘尼，教白衣讀誦種種咒術，波夜提。

「若比丘尼，與白衣作，波夜提。

「若比丘尼，坐白衣床，不還付主便去，波夜提。

「若比丘尼，不問主人坐他床上，波夜提。

「若比丘尼，無病乘乘，波夜提。

「若比丘尼，紡績，波夜提。

「若比丘尼，著腰絡，波夜提。

「若比丘尼，捉蓋入白衣舍，波夜提。

「若比丘尼，離有比丘住處安居，波夜提。

「若比丘尼，安居竟，不二部僧中求三事自恣說見聞疑，波夜提。(一百五十)

「若比丘尼，半月不往僧中求教誡，波夜提。

「若比丘尼，無病不往受教誡，波夜提。

「

【現代漢語翻譯】 現代漢語譯本 『如果比丘尼（bhikkhuni，女性出家人）將衣服給予在家居士（白衣），犯波夜提（pāyattika，一種罪名）。』 『如果比丘尼月經停止后，清洗了經血污染的衣服，但衣服乾淨后不離開，犯波夜提。』 『如果比丘尼阻止給予僧團的衣服，犯波夜提。』 『如果比丘尼期望得到劣質的衣服，卻接受了迦絺那衣（kathina-civara，雨季結束后僧團所分發的布料製成的衣服），犯波夜提。』 『如果比丘尼在僧團分配迦絺那衣時沒有參與，犯波夜提。』 『如果比丘尼在僧團分配衣服時沒有參與，犯波夜提。』 『如果比丘尼在僧團裁決事務時不隨順，犯波夜提。（六十）』 『如果比丘尼沒有將房舍委託給他人，就前往村落中，犯波夜提。』 『如果比丘尼誦讀各種咒術，犯波夜提。（一百四十）』 『如果比丘尼教導在家居士誦讀各種咒術，犯波夜提。』 『如果比丘尼為在家居士製作（物品），犯波夜提。』 『如果比丘尼坐在在家居士的床上，沒有歸還給主人就離開，犯波夜提。』 『如果比丘尼沒有詢問主人就坐在他人的床上，犯波夜提。』 『如果比丘尼沒有生病卻乘坐交通工具，犯波夜提。』 『如果比丘尼紡紗織布，犯波夜提。』 『如果比丘尼穿著腰帶，犯波夜提。』 『如果比丘尼拿著傘進入在家居士的家，犯波夜提。』 『如果比丘尼離開有比丘（bhikkhu，男性出家人）居住的地方進行安居（vassa，雨季期間的閉關修行），犯波夜提。』 『如果比丘尼安居結束后，不在比丘僧團和比丘尼僧團中尋求通過三種方式進行自恣（pavāraṇā，在安居結束時坦白自己的過失，請求他人指出自己的錯誤），即說出所見、所聞和所疑，犯波夜提。（一百五十）』 『如果比丘尼每半個月不去僧團中尋求教誡，犯波夜提。』 『如果比丘尼沒有生病卻不去接受教誡，犯波夜提。』

【English Translation】 English version 『If a bhikkhuni (female monastic) gives clothing to a layperson (white-clothed), it is pāyattika (an offense).』 『If a bhikkhuni, after her monthly illness ceases, washes the soiled clothing, and does not leave after the clothing is clean, it is pāyattika.』 『If a bhikkhuni obstructs clothing intended for the Sangha (monastic community), it is pāyattika.』 『If a bhikkhuni expects to receive inferior clothing, but accepts kathina-civara (cloth given to the Sangha after the rainy season retreat), it is pāyattika.』 『If a bhikkhuni does not participate when the Sangha distributes the kathina-civara, it is pāyattika.』 『If a bhikkhuni does not participate when the Sangha distributes clothing, it is pāyattika.』 『If a bhikkhuni does not comply when the Sangha adjudicates a matter, it is pāyattika. (Sixty)』 『If a bhikkhuni, without entrusting her dwelling to another, goes into a village, it is pāyattika.』 『If a bhikkhuni recites various spells, it is pāyattika. (One hundred and forty)』 『If a bhikkhuni teaches a layperson to recite various spells, it is pāyattika.』 『If a bhikkhuni makes (something) for a layperson, it is pāyattika.』 『If a bhikkhuni sits on a layperson's bed and leaves without returning it to the owner, it is pāyattika.』 『If a bhikkhuni sits on another's bed without asking the owner, it is pāyattika.』 『If a bhikkhuni rides in a vehicle without being ill, it is pāyattika.』 『If a bhikkhuni spins thread, it is pāyattika.』 『If a bhikkhuni wears a waistband, it is pāyattika.』 『If a bhikkhuni enters a layperson's house holding an umbrella, it is pāyattika.』 『If a bhikkhuni observes the rains retreat (vassa) away from a place where there are bhikkhus (male monastics), it is pāyattika.』 『If a bhikkhuni, after the rains retreat, does not seek pavāraṇā (invitation to be corrected) in both the Bhikkhu Sangha and the Bhikkhuni Sangha by speaking of what was seen, heard, or suspected, it is pāyattika. (One hundred and fifty)』 『If a bhikkhuni does not go to the Sangha every half-month to seek instruction, it is pāyattika.』 『If a bhikkhuni does not go to receive instruction without being ill, it is pāyattika.』

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若比丘尼，有比丘住處外門，不問便入，波夜提。

「若比丘尼，喑嗌向比丘，波夜提。

「若比丘尼，共比丘尼斗諍惡口，恐怖他言：『某王大臣鬥將，是我知識，當以彼力治汝。』波夜提。

「若比丘尼，護惜他家，波夜提。

「若比丘尼，受請都不食者，波夜提。

「若比丘尼，比丘不聽，便問經、律、阿毗曇，波夜提。

「若比丘尼，裸形露地洗浴，波夜提。

「若比丘尼，著白衣嚴身具，波夜提。(一百六十)

「若比丘尼，故往觀聽歌舞伎樂莊嚴妓兒，波夜提。

「若比丘尼，有瘡，使男子解系，波夜提。

「若比丘尼，與男子共行說俗事，波夜提。

「若比丘尼，以涂香胡麻滓屑揩身，波夜提。

「若比丘尼，使他以涂香胡麻滓屑揩身，波夜提。

「若比丘尼，著頭光，波夜提。

「若比丘尼，不語余比丘尼出遠門去，波夜提。

「若比丘尼，以刷刷頭，波夜提。

「若比丘尼，使他刷頭，波夜提。

「若比丘尼，以梳梳頭，波夜提。(一百七十)

「若比丘尼，使他梳頭，波夜提。

「若比丘尼，編頭，波夜提。

「若比丘尼，使他編頭，波夜提。

「若比丘

【現代漢語翻譯】 現代漢語譯本 若比丘尼（bhikkhuni，佛教女出家人），未經允許進入比丘（bhikkhu，佛教男出家人）居住處的外門，犯波夜提（pāyattika，一種輕罪）。 若比丘尼，用含糊不清的聲音對比丘說話，犯波夜提。 若比丘尼，與其他比丘尼爭吵，惡語相向，並恐嚇對方說：『某王、大臣或將領是我的熟人，我會利用他們的力量來對付你。』犯波夜提。 若比丘尼，袒護或偏袒其他人的家庭，犯波夜提。 若比丘尼，接受邀請后完全不食用任何食物，犯波夜提。 若比丘尼，未經比丘允許，便詢問關於經（sutra，佛經）、律（vinaya，戒律）、阿毗曇（abhidhamma，論藏）的問題，犯波夜提。 若比丘尼，在露天場所裸體洗浴，犯波夜提。 若比丘尼，穿著俗人的白色衣服和裝飾品，犯波夜提。 若比丘尼，故意去觀看歌舞、戲劇表演以及打扮華麗的妓女，犯波夜提。 若比丘尼，身上有瘡，讓男子來解開或處理，犯波夜提。 若比丘尼，與男子一起行走並談論世俗的事情，犯波夜提。 若比丘尼，用涂香、胡麻渣或米糠等物擦拭身體，犯波夜提。 若比丘尼，讓別人用涂香、胡麻渣或米糠等物擦拭身體，犯波夜提。 若比丘尼，戴頭飾，犯波夜提。 若比丘尼，不告知其他比丘尼就獨自出門遠行，犯波夜提。 若比丘尼，用刷子刷頭，犯波夜提。 若比丘尼，讓別人用刷子刷頭，犯波夜提。 若比丘尼，用梳子梳頭，犯波夜提。 若比丘尼，讓別人用梳子梳頭，犯波夜提。 若比丘尼，編頭髮，犯波夜提。 若比丘尼，讓別人編頭髮，犯波夜提。

【English Translation】 English version If a bhikkhuni (Buddhist nun) enters the outer gate of a bhikkhu's (Buddhist monk) residence without asking permission, it is a pāyattika (a minor offense). If a bhikkhuni speaks to a bhikkhu in an indistinct voice, it is a pāyattika. If a bhikkhuni quarrels with another bhikkhuni, uses harsh words, and threatens her, saying, 'A certain king, minister, or general is known to me, and I will use their power to deal with you,' it is a pāyattika. If a bhikkhuni protects or favors another person's family, it is a pāyattika. If a bhikkhuni, having accepted an invitation, does not eat anything at all, it is a pāyattika. If a bhikkhuni, without the permission of a bhikkhu, asks about the sutras (Buddhist scriptures), the vinaya (rules of discipline), or the abhidhamma (philosophical treatises), it is a pāyattika. If a bhikkhuni bathes naked in an open place, it is a pāyattika. If a bhikkhuni wears white clothes and ornaments like a layperson, it is a pāyattika. If a bhikkhuni deliberately goes to watch singing, dancing, theatrical performances, and elaborately adorned prostitutes, it is a pāyattika. If a bhikkhuni has a sore and has a man untie or treat it, it is a pāyattika. If a bhikkhuni walks with a man and discusses worldly matters, it is a pāyattika. If a bhikkhuni rubs her body with perfumed powder, sesame residue, or rice bran, it is a pāyattika. If a bhikkhuni has someone else rub her body with perfumed powder, sesame residue, or rice bran, it is a pāyattika. If a bhikkhuni wears a head ornament, it is a pāyattika. If a bhikkhuni goes on a long journey without telling the other bhikkhunis, it is a pāyattika. If a bhikkhuni brushes her hair with a brush, it is a pāyattika. If a bhikkhuni has someone else brush her hair, it is a pāyattika. If a bhikkhuni combs her hair with a comb, it is a pāyattika. If a bhikkhuni has someone else comb her hair, it is a pāyattika. If a bhikkhuni braids her hair, it is a pāyattika. If a bhikkhuni has someone else braid her hair, it is a pāyattika.

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尼，生草上大小便，波夜提。

「若比丘尼，故出精，除夢中，波夜提。

「若比丘尼，飲精，波夜提。

「若比丘尼，男子洗處浴，波夜提。

「若比丘尼，在門中立，波夜提。」(一百七十八)

「諸大德！已說百七十八波夜提法。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！是八波羅提提舍尼法，半月半月波羅提木叉中說。

「若比丘尼無病，自為索乳，是比丘尼應向余比丘尼說罪：『我墮可呵法不是，是說罪法。我今說罪悔過。』是初波羅提提舍尼法。

「若比丘尼無病，自為索酪、生酥、熟酥、油、魚、肉、脯，是比丘尼應向余比丘尼說罪：『我墮可呵法不是，是說罪法。我今說罪悔過。』是名八波羅提提舍尼法。」

「諸大德！已說八波羅提提舍尼法。今問諸大德是中清凈不？」第二、第三亦如是問：「是中清凈不？」「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！是眾學法，半月半月波羅提木叉中說。

「不高著泥洹僧，應當學。

「不下著泥洹僧，應當學。

「不參差著泥洹僧，應當學。

「不如釘頭著泥洹僧，應當學。

【現代漢語翻譯】 現代漢語譯本 『若比丘尼（bhikkhuni，女性出家人）在草地上大小便，犯波夜提（pāyattika，一種輕罪）。』 『若比丘尼，故意排出精液，除非在夢中，犯波夜提。』 『若比丘尼，飲用精液，犯波夜提。』 『若比丘尼，在男子洗浴的地方洗浴，犯波夜提。』 『若比丘尼，站在門口，犯波夜提。』 (第一百七十八) 『諸位大德！已經說了百七十八條波夜提法。現在問諸位大德，對於這些戒條是否清凈無犯？』 第二次、第三次也這樣問。 『諸位大德如果認為清凈無犯，保持沉默，這件事就這樣成立。』 『諸位大德！這是八條波羅提提舍尼法（pāṭidesanīya，應懺悔罪），每半個月在波羅提木叉（pāṭimokkha，戒經）中宣說。 『若比丘尼沒有生病，卻自己去索取牛奶，這位比丘尼應當向其他比丘尼說罪：『我犯了可呵責的法，是不應該的，這是說罪之法。我現在說罪懺悔。』 這是第一條波羅提提舍尼法。 『若比丘尼沒有生病，卻自己去索取酪、生酥、熟酥、油、魚、肉、脯，這位比丘尼應當向其他比丘尼說罪：『我犯了可呵責的法，是不應該的，這是說罪之法。我現在說罪懺悔。』 這就是八條波羅提提舍尼法。』 『諸位大德！已經說了八條波羅提提舍尼法。現在問諸位大德，對於這些戒條是否清凈無犯？』 第二次、第三次也這樣問：『對於這些戒條是否清凈無犯？』 『諸位大德如果認為清凈無犯，保持沉默，這件事就這樣成立。』 『諸位大德！這是眾學法（sekhiya-dhamma，應學之法），每半個月在波羅提木叉中宣說。 『不把泥洹僧（nivāsana，下裙）穿得太高，應當學習。 『不把泥洹僧穿得太低，應當學習。 『不參差不齊地穿泥洹僧，應當學習。 『不像釘頭一樣地穿泥洹僧，應當學習。

【English Translation】 English version 『If a bhikkhuni (female monastic) urinates or defecates on grass, it is a pāyattika (an offense entailing confession).』 『If a bhikkhuni intentionally emits semen, except in a dream, it is a pāyattika.』 『If a bhikkhuni drinks semen, it is a pāyattika.』 『If a bhikkhuni bathes in a place where men have bathed, it is a pāyattika.』 『If a bhikkhuni stands in a doorway, it is a pāyattika.』 (One hundred and seventy-eighth) 『Venerable ones! The one hundred and seventy-eight pāyattika rules have been recited. I now ask the venerable ones whether you are clear in regard to them.』 This is asked a second and third time as well. 『If the venerable ones are clear, let them remain silent. Thus I understand it.』 『Venerable ones! These are the eight pāṭidesanīya (offenses requiring confession) rules, which are recited in the pāṭimokkha (code of monastic rules) every half-month. 『If a bhikkhuni, without being ill, asks for milk for herself, that bhikkhuni should confess the offense to another bhikkhuni: 『I have committed a blameworthy offense, an improper act. I confess it.』 This is the first pāṭidesanīya rule. 『If a bhikkhuni, without being ill, asks for curds, fresh butter, ghee, oil, fish, meat, or dried meat for herself, that bhikkhuni should confess the offense to another bhikkhuni: 『I have committed a blameworthy offense, an improper act. I confess it.』 These are the eight pāṭidesanīya rules.』 『Venerable ones! The eight pāṭidesanīya rules have been recited. I now ask the venerable ones whether you are clear in regard to them.』 This is asked a second and third time as well: 『Are you clear in regard to them?』 『If the venerable ones are clear, let them remain silent. Thus I understand it.』 『Venerable ones! These are the sekhiya-dhamma (training rules), which are recited in the pāṭimokkha every half-month. 『I will not wear the nivāsana (lower garment) too high: a training to be observed. 『I will not wear the nivāsana too low: a training to be observed. 『I will not wear the nivāsana unevenly: a training to be observed. 『I will not wear the nivāsana like a nail-head: a training to be observed.

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「不如象鼻著泥洹僧，應當學。

「不如多羅葉著泥洹僧，應當學。

「不如麨團著泥洹僧，應當學。

「不細褶著泥洹僧，應當學。

「不著耳泥洹僧，應當學。

「不併褶兩邊著泥洹僧，應當學。

「不著細縷泥洹僧，應當學。

「周齊著泥洹僧，應當學。

「不高披衣，應當學。

「不下披衣，應當學。

「不參差披衣，應當學。

「周齊披衣，應當學。

「好覆身入白衣舍，應當學。

「好覆身白衣舍坐，應當學。

「善攝身入白衣舍，應當學。

「善攝身白衣舍坐，應當學。

「不高視入白衣舍，應當學。

「不高視白衣舍坐，應當學。

「不呵供養入白衣舍，應當學。

「不呵供養白衣舍坐，應當學。

「靜默入白衣舍，應當學。

「靜默白衣舍坐，應當學。

「不蹲行入白衣舍，應當學。

「不蹲行白衣舍坐，應當學。

「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。

「不肘隱人肩入白衣舍，應當學。

「不肘隱人肩白衣舍坐，應

【現代漢語翻譯】 現代漢語譯本 『不如像大象的鼻子那樣穿著泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不如像多羅樹葉那樣穿著泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不如像炒麵團那樣穿著泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不穿有細褶的泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不露出耳朵穿著泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不將褶皺併攏在兩邊穿著泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不穿用細線縫製的泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『穿著周正齊整的泥洹僧（Nirvana Sangha，涅槃僧衣），應當學習。』 『不把袈裟披得太高，應當學習。』 『不把袈裟披得太低，應當學習。』 『不參差不齊地披袈裟，應當學習。』 『周正齊整地披袈裟，應當學習。』 『好好地遮蓋身體進入在家居士的住所，應當學習。』 『好好地遮蓋身體在在家居士的住所就坐，應當學習。』 『善於約束身心進入在家居士的住所，應當學習。』 『善於約束身心在在家居士的住所就坐，應當學習。』 『不抬高視線進入在家居士的住所，應當學習。』 『不抬高視線在在家居士的住所就坐，應當學習。』 『不批評供養進入在家居士的住所，應當學習。』 『不批評供養在在家居士的住所就坐，應當學習。』 『安靜沉默地進入在家居士的住所，應當學習。』 『安靜沉默地在在家居士的住所就坐，應當學習。』 『不蹲著行走進入在家居士的住所，應當學習。』 『不蹲著行走在在家居士的住所就坐，應當學習。』 『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就坐，應當學習。』 『不用頭巾包頭進入在家居士的住所，應當學習。』 『不用頭巾包頭在在家居士的住所就坐，應當學習。』 『不用手肘觸碰他人肩膀進入在家居士的住所，應當學習。』 『不用手肘觸碰他人肩膀在在家居士的住所就坐，應當學習。』

【English Translation】 English version 『One should learn to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) like an elephant's trunk touching the mud.』 『One should learn to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) like a Tala leaf.』 『One should learn to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) like a ball of parched flour.』 『One should learn not to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) with fine pleats.』 『One should learn not to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) covering the ears.』 『One should learn not to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) with the pleats gathered on both sides.』 『One should learn not to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) made of fine threads.』 『One should learn to wear the Nirvana Sangha (Nirvana Sangha, robe of Nirvana) neatly and completely.』 『One should learn not to wear the robe too high.』 『One should learn not to wear the robe too low.』 『One should learn not to wear the robe unevenly.』 『One should learn to wear the robe neatly and completely.』 『One should learn to cover the body well when entering the householder's dwelling.』 『One should learn to cover the body well when sitting in the householder's dwelling.』 『One should learn to restrain oneself well when entering the householder's dwelling.』 『One should learn to restrain oneself well when sitting in the householder's dwelling.』 『One should learn not to look up high when entering the householder's dwelling.』 『One should learn not to look up high when sitting in the householder's dwelling.』 『One should learn not to criticize the offerings when entering the householder's dwelling.』 『One should learn not to criticize the offerings when sitting in the householder's dwelling.』 『One should learn to enter the householder's dwelling quietly and silently.』 『One should learn to sit in the householder's dwelling quietly and silently.』 『One should learn not to squat when entering the householder's dwelling.』 『One should learn not to squat when sitting in the householder's dwelling.』 『One should learn not to cover the head when entering the householder's dwelling.』 『One should learn not to cover the head when sitting in the householder's dwelling.』 『One should learn not to wrap the head with a turban when entering the householder's dwelling.』 『One should learn not to wrap the head with a turban when sitting in the householder's dwelling.』 『One should learn not to lean on another's shoulder with the elbow when entering the householder's dwelling.』 『One should learn not to lean on another's shoulder with the elbow when sitting in the householder's dwelling.』

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當學。

「不叉腰入白衣舍，應當學。

「不叉腰白衣舍坐，應當學。

「不左右反抄衣入白衣舍，應當學。

「不左右反抄衣白衣舍坐，應當學。

「不偏抄衣入白衣舍，應當學。

「不偏抄衣白衣舍坐，應當學。

「不以衣覆右肩全舉左肩上入白衣舍，應當學。

「不以衣覆右肩全舉左肩上白衣舍坐，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。

「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。

「不翹一腳入白衣舍，應當學。

「不翹一腳白衣舍坐，應當學。

「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。

「不刳飯如井食，應當學

【現代漢語翻譯】 現代漢語譯本 『不叉著腰進入在家居士的住所（白衣舍），應當學習。』 『不叉著腰在在家居士的住所（白衣舍）坐著，應當學習。』 『不左右反過來抄著手進入在家居士的住所（白衣舍），應當學習。』 『不左右反過來抄著手在在家居士的住所（白衣舍）坐著，應當學習。』 『不偏著抄著手進入在家居士的住所（白衣舍），應當學習。』 『不偏著抄著手在在家居士的住所（白衣舍）坐著，應當學習。』 『不用衣服遮蓋右肩，完全抬起左肩進入在家居士的住所（白衣舍），應當學習。』 『不用衣服遮蓋右肩，完全抬起左肩在在家居士的住所（白衣舍）坐著，應當學習。』 『不甩著胳膊進入在家居士的住所（白衣舍），應當學習。』 『不甩著胳膊在在家居士的住所（白衣舍）坐著，應當學習。』 『不搖晃肩膀進入在家居士的住所（白衣舍），應當學習。』 『不搖晃肩膀在在家居士的住所（白衣舍）坐著，應當學習。』 『不搖晃頭進入在家居士的住所（白衣舍），應當學習。』 『不搖晃頭在在家居士的住所（白衣舍）坐著，應當學習。』 『不搖晃身體進入在家居士的住所（白衣舍），應當學習。』 『不搖晃身體在在家居士的住所（白衣舍）坐著，應當學習。』 『不拉著手進入在家居士的住所（白衣舍），應當學習。』 『不拉著手在在家居士的住所（白衣舍）坐著，應當學習。』 『不翹著一隻腳進入在家居士的住所（白衣舍），應當學習。』 『不翹著一隻腳在在家居士的住所（白衣舍）坐著，應當學習。』 『不兩腳交疊著進入在家居士的住所（白衣舍），應當學習。』 『不兩腳交疊著在在家居士的住所（白衣舍）坐著，應當學習。』 『不用手掌托著臉頰在在家居士的住所（白衣舍）坐著，爲了讓在家居士發笑的緣故，應當學習。』 『專心接受飯食，應當學習。』 『專心接受羹湯，應當學習。』 『不要讓飯食溢出缽外，應當學習。』 『羹和飯要均勻食用，應當學習。』 『不要像挖井一樣地挖空飯來吃，應當學習。』

【English Translation】 English version 『One should learn not to enter the householder's dwelling (Bai Yi She) with arms akimbo.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with arms akimbo.』 『One should learn not to enter the householder's dwelling (Bai Yi She) with arms crossed backwards.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with arms crossed backwards.』 『One should learn not to enter the householder's dwelling (Bai Yi She) with arms partially crossed.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with arms partially crossed.』 『One should learn not to enter the householder's dwelling (Bai Yi She) covering the right shoulder with clothing and fully raising the left shoulder.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) covering the right shoulder with clothing and fully raising the left shoulder.』 『One should learn not to enter the householder's dwelling (Bai Yi She) swinging one's arms.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) swinging one's arms.』 『One should learn not to enter the householder's dwelling (Bai Yi She) shaking one's shoulders.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) shaking one's shoulders.』 『One should learn not to enter the householder's dwelling (Bai Yi She) shaking one's head.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) shaking one's head.』 『One should learn not to enter the householder's dwelling (Bai Yi She) shaking one's body.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) shaking one's body.』 『One should learn not to enter the householder's dwelling (Bai Yi She) holding hands.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) holding hands.』 『One should learn not to enter the householder's dwelling (Bai Yi She) with one leg raised.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with one leg raised.』 『One should learn not to enter the householder's dwelling (Bai Yi She) with legs crossed.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with legs crossed.』 『One should learn not to sit in the householder's dwelling (Bai Yi She) with one's cheek propped up by one's palm, for the sake of making the householder 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 receive food overflowing the bowl.』 『One should learn to eat soup and rice in equal measure.』 『One should learn not to hollow out the rice like a well when eating.』

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「不摶飯食，應當學。

「不大摶飯食，應當學。

「不手把食，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。

「不吸食作聲食，應當學。

「不嚼食作聲食，應當學。

「不味嚥食食，應當學。

「不吐舌食，應當學。

「不縮鼻食，應當學。

「不舐手食，應當學。「

不膩手受食器，應當學。

「不振手食，應當學。

「不指捫缽食，應當學。

「不病不得為身索若飯若羹，應當學。

「不得以飯覆羹更望得，應當學。

「不呵相看比坐缽，應當學。

「端視缽食，應當學。

「次第食盡，應當學。

「不應洗食缽水棄白衣舍內，除語檀越，應當學。

「騎乘人，不應為說法，除病，應當學。

「人在前、比丘尼在後，不應為說法，除病，應當學。

「人在道中、比丘尼在道外，不應為說法，除病，應當學。

「人坐、比丘尼立，不應為說法，除病，應當學。

「人在高處、比丘尼在下處，不應為說法，除病，應當學。

「人臥、比丘尼坐，不應為說法，除病，應當學。

「人

【現代漢語翻譯】 現代漢語譯本 「不摶飯食（不要捏飯糰），應當學習。 「不大摶飯食（不要捏很大的飯糰），應當學習。 「不手把食（不要用手抓食物），應當學習。 「不張口待飯食（不要張著嘴等待食物），應當學習。 「不含食語（不要嘴裡含著食物說話），應當學習。 「不嚙半食（不要咬一半食物），應當學習。 「不吸食作聲食（不要吸溜作聲地吃東西），應當學習。 「不嚼食作聲食（不要嚼東西時發出聲音），應當學習。 「不味嚥食食（不要沒有品味就吞嚥食物），應當學習。 「不吐舌食（不要吐舌頭舔食物），應當學習。 「不縮鼻食（不要皺著鼻子吃東西），應當學習。 「不舐手食（不要舔手上的食物），應當學習。 「不膩手受食器（不要用油膩的手拿餐具），應當學習。 「不振手食（不要抖動手吃東西），應當學習。 「不指捫缽食（不要用手指摸缽里的食物），應當學習。 「不病不得為身索若飯若羹（如果沒有生病，不應該爲了自己索要飯或羹），應當學習。 「不得以飯覆羹更望得（不要用飯蓋住羹，希望得到更多），應當學習。 「不呵相看比坐缽（不要互相指責，比較座位和缽），應當學習。 「端視缽食（端正地看著缽里的食物），應當學習。 「次第食盡（按順序吃完），應當學習。 「不應洗食缽水棄白衣舍內，除語檀越（不應該把洗缽的水倒在在家居士的住所內，除非告知施主），應當學習。 「騎乘人，不應為說法，除病（騎著交通工具的人，不應該為他們說法，除非生病），應當學習。 「人在前、比丘尼在後，不應為說法，除病（如果在家的人在前面，比丘尼在後面，不應該為他們說法，除非生病），應當學習。 「人在道中、比丘尼在道外，不應為說法，除病（如果在家的人在路中間，比丘尼在路邊，不應該為他們說法，除非生病），應當學習。 「人坐、比丘尼立，不應為說法，除病（如果在家的人坐著，比丘尼站著，不應該為他們說法，除非生病），應當學習。 「人在高處、比丘尼在下處，不應為說法，除病（如果在家的人在高處，比丘尼在低處，不應該為他們說法，除非生病），應當學習。 「人臥、比丘尼坐，不應為說法，除病（如果在家的人躺著，比丘尼坐著，不應該為他們說法，除非生病）。

【English Translation】 English version 『One should train oneself not to make a ball of rice.』 『One should train oneself not to make a large ball of rice.』 『One should train oneself not to take food with one's hand.』 『One should train oneself not to wait for food with one's mouth open.』 『One should train oneself not to speak with food in one's mouth.』 『One should train oneself not to bite off half of the food.』 『One should train oneself not to eat with a sucking sound.』 『One should train oneself not to eat with a chewing sound.』 『One should train oneself not to swallow food without tasting it.』 『One should train oneself not to stick out one's tongue while eating.』 『One should train oneself not to wrinkle one's nose while eating.』 『One should train oneself not to lick one's hand while eating.』 『One should train oneself not to receive the bowl with a greasy hand.』 『One should train oneself not to shake one's hand while eating.』 『One should train oneself not to touch the food in the bowl with one's fingers.』 『One should train oneself not to ask for rice or soup for oneself unless one is ill.』 『One should train oneself not to cover the soup with rice in the hope of getting more.』 『One should train oneself not to criticize or compare the seating arrangements and bowls.』 『One should train oneself to look properly at the food in the bowl.』 『One should train oneself to eat everything in order.』 『One should train oneself not to discard the water used to wash the bowl inside the dwelling of a layperson, unless one has informed the donor (Dānapati).』 『One should train oneself not to teach the Dharma to someone who is riding, unless they are ill.』 『One should train oneself not to teach the Dharma when a layperson is in front and a Bhikkhuni (female monastic) is behind, unless they are ill.』 『One should train oneself not to teach the Dharma when a layperson is in the road and a Bhikkhuni is outside the road, unless they are ill.』 『One should train oneself not to teach the Dharma when a layperson is sitting and a Bhikkhuni is standing, unless they are ill.』 『One should train oneself not to teach the Dharma when a layperson is in a high place and a Bhikkhuni is in a low place, unless they are ill.』 『One should train oneself not to teach the Dharma when a layperson is lying down and a Bhikkhuni is sitting, unless they are ill.』

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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。

「肘隱人，不應為說法，除病，應當學。

「人叉腰，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。

「人偏抄衣，不應為說法，除病，應當學。

「以衣覆右肩全舉左肩上，不應為說法，除病，應當學。

「人著革屣，不應為說法，除病，應當學。

「人著屐，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。

「人捉刀，不應為說法，除病，應當學。

「人捉弓箭種種器仗，不應為說法，除病，應當學。

「不應生草上涕唾，除病，應當學。

「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：「是中清凈不？」「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

【現代漢語翻譯】 現代漢語譯本 頭上蒙著東西不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 頭上戴著幞頭（一種頭巾）的人，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 用手肘遮擋著別人，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 叉著腰，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 左右手反過來抄在衣服里，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 只用一隻手抄在衣服里，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 用衣服蓋住右肩，完全露出左肩，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 穿著革屣（皮鞋），不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 穿著木屐，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 拿著手杖，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 拿著傘蓋，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 拿著刀，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 拿著弓箭等各種武器，不應該說法，爲了治病的情況除外，其他時候應當學習避免這樣做。 不應該在生長的草上吐痰或擤鼻涕，爲了治病的情況除外，其他時候應當學習避免這樣做。 不應該在乾淨的水中大小便、吐痰或擤鼻涕，爲了治病的情況除外，其他時候應當學習避免這樣做。 不應該站著大小便，爲了治病的情況除外，其他時候應當學習避免這樣做。 樹的高度超過人的身高，不應該攀爬，除非有重大的因緣，其他時候應當學習避免這樣做。 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：『在這其中是否清凈？』『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！這是七種平息爭端的法，每半個月在波羅提木叉（戒經）中宣說。 應該給予現前毗尼（解決爭端的規則）的人，就應當給予現前毗尼。 應

【English Translation】 English version One should not preach the Dharma with their head covered, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while wearing a 'futou' (a type of headscarf), except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while leaning on someone with their elbow, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while standing with hands on hips, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma with both hands tucked backwards into the clothing, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma with only one hand tucked into the clothing, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma with the right shoulder covered by the robe and the left shoulder fully exposed, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while wearing leather shoes ('gexi'), except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while wearing wooden clogs ('ji'), except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while holding a staff, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while holding a parasol, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while holding a knife, except when ill; otherwise, one should learn to avoid doing so. One should not preach the Dharma while holding a bow and arrow or various other weapons, except when ill; otherwise, one should learn to avoid doing so. One should not spit or blow one's nose on growing grass, except when ill; otherwise, one should learn to avoid doing so. One should not urinate, defecate, spit, or blow one's nose in clean water, except when ill; otherwise, one should learn to avoid doing so. One should not urinate or defecate while standing, except when ill; otherwise, one should learn to avoid doing so. One should not climb a tree taller than oneself, except for a significant reason; otherwise, one should learn to avoid doing so. 'Venerable ones! The rules of conduct have been spoken. Now I ask you, venerable ones, are you pure in these matters?' The second and third time, he asks likewise: 'Are you pure in these matters?' 'Venerable ones! You are pure in these matters, because you remain silent. Thus, this matter is established.' 'Venerable ones! These are the seven methods for settling disputes, which are recited in the 'Pratimoksha' (code of monastic discipline) every half month.' 'The 'present time 'Vinaya' (rules for resolving disputes) should be given to those who are entitled to it; the 'present time 'Vinaya' should be given.'

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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。

「應與多覓罪人，當與多覓罪。

「種種僧中諍事生，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：「是中清凈不？」「諸大德！是中清凈，默然故，是事如是持。」

「諸大德！已說戒序、已說八波羅夷法、已說十七僧伽婆尸沙法、已說三十尼薩耆波夜提法、已說百七十八波夜提法、已說八波羅提提舍尼法、已說眾學法、已說七滅諍法，是事入佛經中半月半月戒經中，說及余隨道戒法，是中諸大德一心歡喜不諍，一學一道和合，如水乳合安樂行，如是應當學。」

毗婆尸佛如來、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。」

式佛如來、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。」

隨葉佛如來、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

【現代漢語翻譯】 現代漢語譯本： 『對於憶念毗尼（Vinaya，戒律）的人，應當與憶念毗尼的人一起處理。』 『對於不癡（無癡，不愚癡）的毗尼人，應當與不癡的毗尼人一起處理。』 『對於自言治（能夠自我糾正）的人，應當允許其自言治。』 『對於尋找罪相（過失的跡象）的人，應當允許其尋找罪相。』 『對於多覓罪（經常尋找過失）的人，應當允許其多覓罪。』 『種種僧團中的爭端發生時，應當像用草覆蓋地面一樣消除，應當學習。』 『諸位大德！已經說了七滅諍法（七種平息爭端的方法）。現在問諸位大德，這裡面清凈嗎？』第二次、第三次也這樣問：『這裡面清凈嗎？』『諸位大德！這裡面清凈，因為大家默然不語，所以這件事就這樣確定了。』 『諸位大德！已經說了戒序（戒律的序言）、已經說了八波羅夷法（八條根本重罪）、已經說了十七僧伽婆尸沙法（十七條僧殘罪）、已經說了三十尼薩耆波夜提法（三十條捨墮罪）、已經說了百七十八波夜提法（一百七十八條單墮罪）、已經說了八波羅提提舍尼法（八條向彼悔罪）、已經說了眾學法（眾多應學習的戒律）、已經說了七滅諍法，這些事情都包含在佛經中，在半月半月誦戒經中，以及其他隨順於道的戒法中。在這裡，諸位大德一心歡喜，沒有爭論，一起學習，一道和合，像水和乳融合在一起一樣安樂修行，應當這樣學習。』 毗婆尸佛（Vipassi Buddha，過去七佛之一）如來、無所著（Arahant，阿羅漢）、等正覺（Samma-sambuddha，正等覺者），有六百二十萬比丘前後圍繞，宣說這個戒經： 『忍辱是第一的道，涅槃是佛所稱讚的最高境界；出家卻惱亂他人，不能稱為沙門（Samana，修行者）。』 式佛（Sikhi Buddha，過去七佛之一）如來、無所著、等正覺，有八十萬比丘前後圍繞，宣說這個戒經： 『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。』 隨葉佛（Vessabhu Buddha，過去七佛之一）如來、無所著、等正覺，有十萬比丘前後圍繞，宣說這個戒經： 『不惱害，不說人過，如戒律所說。』

English version: 『With a person who remembers the Vinaya (Vinaya, monastic rules), one should deal with a person who remembers the Vinaya.』 『With a Vinaya person who is not foolish (not deluded, not ignorant), one should deal with a Vinaya person who is not foolish.』 『With a person who can self-correct (able to correct themselves), one should allow them to self-correct.』 『With a person who seeks signs of offenses (indications of faults), one should allow them to seek signs of offenses.』 『With a person who frequently seeks offenses, one should allow them to frequently seek offenses.』 『When various disputes arise in the Sangha (Sangha, monastic community), they should be eliminated as if covering the ground with grass; one should learn this.』 『Venerable sirs, the seven ways to settle disputes (seven methods for resolving conflicts) have been spoken. Now I ask you, venerable sirs, are you clear on this?』 The second and third time, he asked similarly: 『Are you clear on this?』 『Venerable sirs, we are clear on this, because of our silence; therefore, this matter is thus established.』 『Venerable sirs, the introduction to the precepts (preamble to the rules) has been spoken, the eight Parajika rules (eight defeats) have been spoken, the seventeen Sanghadisesa rules (seventeen suspensions) have been spoken, the thirty Nissaggiya Pacittiya rules (thirty expiations involving forfeiture) have been spoken, the one hundred and seventy-eight Pacittiya rules (one hundred and seventy-eight expiations) have been spoken, the eight Patidesaniya rules (eight confessions) have been spoken, the Sekhiya rules (training rules) have been spoken, and the seven ways to settle disputes have been spoken. These matters are included in the Buddha's teachings, in the Patimokkha (Patimokkha, monastic code) recited every half-month, and in other precepts that accord with the path. Here, may you, venerable sirs, be of one mind, joyful, without dispute, learning together, united in one path, harmoniously like milk and water mixed together, practicing in peace; thus, you should learn.』 Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas), the Tathagata (Tathagata, 'Thus Gone One'), Arahant (Arahant, 'Worthy One'), Samma-sambuddha (Samma-sambuddha, 'Perfectly Self-Awakened One'), surrounded by six million two hundred thousand monks, spoke this Patimokkha: 『Patience is the foremost practice, Nirvana (Nirvana, liberation) is the highest state, so say the Buddhas; one who goes forth but harms others is not a Samana (Samana, ascetic).』 Sikhi Buddha (Sikhi Buddha, one of the past seven Buddhas), the Tathagata, Arahant, Samma-sambuddha, surrounded by eight hundred thousand monks, spoke this Patimokkha: 『Just as a person with clear eyes can avoid dangerous paths, so too, a wise person can avoid all evil.』 Vessabhu Buddha (Vessabhu Buddha, one of the past seven Buddhas), the Tathagata, Arahant, Samma-sambuddha, surrounded by one hundred thousand monks, spoke this Patimokkha: 『Not harming, not speaking ill, as prescribed by the precepts.』

【English Translation】 English version: 『With a person who remembers the Vinaya (Vinaya, monastic rules), one should deal with a person who remembers the Vinaya.』 『With a Vinaya person who is not foolish (not deluded, not ignorant), one should deal with a Vinaya person who is not foolish.』 『With a person who can self-correct (able to correct themselves), one should allow them to self-correct.』 『With a person who seeks signs of offenses (indications of faults), one should allow them to seek signs of offenses.』 『With a person who frequently seeks offenses, one should allow them to frequently seek offenses.』 『When various disputes arise in the Sangha (Sangha, monastic community), they should be eliminated as if covering the ground with grass; one should learn this.』 『Venerable sirs, the seven ways to settle disputes (seven methods for resolving conflicts) have been spoken. Now I ask you, venerable sirs, are you clear on this?』 The second and third time, he asked similarly: 『Are you clear on this?』 『Venerable sirs, we are clear on this, because of our silence; therefore, this matter is thus established.』 『Venerable sirs, the introduction to the precepts (preamble to the rules) has been spoken, the eight Parajika rules (eight defeats) have been spoken, the seventeen Sanghadisesa rules (seventeen suspensions) have been spoken, the thirty Nissaggiya Pacittiya rules (thirty expiations involving forfeiture) have been spoken, the one hundred and seventy-eight Pacittiya rules (one hundred and seventy-eight expiations) have been spoken, the eight Patidesaniya rules (eight confessions) have been spoken, the Sekhiya rules (training rules) have been spoken, and the seven ways to settle disputes have been spoken. These matters are included in the Buddha's teachings, in the Patimokkha (Patimokkha, monastic code) recited every half-month, and in other precepts that accord with the path. Here, may you, venerable sirs, be of one mind, joyful, without dispute, learning together, united in one path, harmoniously like milk and water mixed together, practicing in peace; thus, you should learn.』 Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas), the Tathagata (Tathagata, 'Thus Gone One'), Arahant (Arahant, 'Worthy One'), Samma-sambuddha (Samma-sambuddha, 'Perfectly Self-Awakened One'), surrounded by six million two hundred thousand monks, spoke this Patimokkha: 『Patience is the foremost practice, Nirvana (Nirvana, liberation) is the highest state, so say the Buddhas; one who goes forth but harms others is not a Samana (Samana, ascetic).』 Sikhi Buddha (Sikhi Buddha, one of the past seven Buddhas), the Tathagata, Arahant, Samma-sambuddha, surrounded by eight hundred thousand monks, spoke this Patimokkha: 『Just as a person with clear eyes can avoid dangerous paths, so too, a wise person can avoid all evil.』 Vessabhu Buddha (Vessabhu Buddha, one of the past seven Buddhas), the Tathagata, Arahant, Samma-sambuddha, surrounded by one hundred thousand monks, spoke this Patimokkha: 『Not harming, not speaking ill, as prescribed by the precepts.』

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所說行， 　飯食知節量，　　常樂在閑處， 　心凈樂精進，　　是名諸佛教。」

拘樓孫佛如來、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，　　是則諸佛教。」

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，　　便得離眾苦； 　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

【現代漢語翻譯】 現代漢語譯本： 所說的修行， 飲食知道節制適量，常常喜樂於清靜閒適之處， 內心清凈喜樂於精進修行，這就是諸佛的教導。

拘樓孫佛（Kakusandha Buddha，過去七佛之一）如來、無所著（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺者），被四萬比丘前後圍繞，宣說這樣的戒經：

『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，仔細審視善與不善。』

拘那含佛（Kanakamuni Buddha，過去七佛之一）如來、無所著、等正覺，被三萬比丘前後圍繞，宣說這樣的戒經：

『想要獲得好的心境不要放逸，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，就能不再有憂愁和苦惱。』

迦葉佛（Kasyapa Buddha，過去七佛之一）如來、無所著、等正覺，被二萬比丘前後圍繞，宣說這樣的戒經：

『一切惡事都不要做，應當具足一切善法， 自己清凈自己的心意，這就是諸佛的教導。』

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（指證得阿羅漢果位的僧人）前後圍繞，宣說這樣的戒經：

『守護自身是好的，能夠守護口也是好的； 守護心意是好的，守護一切都是好的。 比丘守護一切，便能脫離各種痛苦； 比丘守護口和意，身體不犯各種惡行， 這身、口、意三業清凈，就能得到聖人所得到的道。』

『如果有人打罵不還報，對於懷有嫌恨的人心中不懷恨， 對於嗔怒的人心中常常保持清凈，看到別人做惡事自己不做。』

『七佛是世間的世尊，能夠救護世間； 所應該宣說的戒經，我已經廣泛地說完了。 諸佛以及弟子，恭敬這部戒經； 恭敬戒經之後

【English Translation】 English version: What is said to be practice, Knowing moderation in food, always finding joy in secluded places, With a pure heart, delighting in diligent practice, this is called the teaching of all Buddhas.

Kakusandha Buddha (one of the Seven Buddhas of the Past), the Tathagata, the Arhat, the Samyaksambuddha, surrounded by forty thousand Bhikkhus, proclaimed this precept scripture:

'Just as a bee collects nectar from a flower, without harming its color or fragrance, But only taking its essence; a Bhikkhu entering a village, Does not disrupt others' affairs, does not observe what they do or do not do, But only observes his own conduct, carefully examining good and bad.'

Kanakamuni Buddha (one of the Seven Buddhas of the Past), the Tathagata, the Arhat, the Samyaksambuddha, surrounded by thirty thousand Bhikkhus, proclaimed this precept scripture:

'If you wish to attain a good mind, do not be negligent; diligently study the virtuous teachings of the saints; If one knows stillness and a focused mind, then one will be free from sorrow and suffering.'

Kasyapa Buddha (one of the Seven Buddhas of the Past), the Tathagata, the Arhat, the Samyaksambuddha, surrounded by twenty thousand Bhikkhus, proclaimed this precept scripture:

'Do not commit any evil deeds, fully cultivate all good deeds, Purify your own mind and intentions, this is the teaching of all Buddhas.'

Sakyamuni Buddha, the Tathagata, the Arhat, the Samyaksambuddha, surrounded by one thousand two hundred and fifty unprecedented Sangha (referring to monks who have attained Arhatship), proclaimed this precept scripture:

'Guarding the body is good, being able to guard the mouth is also good; Guarding the mind is good, guarding everything is good. A Bhikkhu guarding everything, will be able to escape all suffering; A Bhikkhu guarding his mouth and mind, his body will not commit any evil deeds, These three karmic paths of body, speech, and mind are pure, and one will attain the path attained by the saints.'

'If someone strikes or scolds without retaliation, does not harbor hatred in his heart towards those who bear grudges, Always keeps his heart pure towards those who are angry, and does not do evil deeds when he sees others doing them.'

'The Seven Buddhas are the World Honored Ones, capable of saving and protecting the world; The precept scripture that should be proclaimed, I have now extensively spoken. All Buddhas and disciples, respect this precept scripture; Having respected the precept scripture

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，　　各各相恭敬， 　慚愧得具足，　　能得無為道。」

「諸大德！已說波羅提木叉意，僧一心得布薩。」

十誦比丘尼波羅提木叉戒本一卷

【現代漢語翻譯】 現代漢語譯本 『他們各自互相恭敬， 具備慚愧之心，就能證得無為之道。』

『諸位大德！已經宣說了《波羅提木叉》（Pratimoksha，戒律）的意義，僧團一心可以舉行布薩（Posadha，每半月誦戒儀式）。』

《十誦比丘尼波羅提木叉戒本》一卷

【English Translation】 English version 『Each of them respects one another, Possessing shame and remorse, they can attain the unconditioned path.』

『Venerable ones! The meaning of the Pratimoksha (Pratimoksha, code of monastic discipline) has been explained. The Sangha, with one mind, may now hold the Posadha (Posadha, bi-monthly recitation ceremony).』

One fascicle of the Bhikshuni Pratimoksha of the Ten Recitations (Dasa-bhikkhuni-pratimoksha).

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